Teil 13 · Kapitel 9

Der Text des Ari

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And this is what it says afterward, that Atik Yomin is found in the three heads. And the explanation of "found" [ishta'chach]: meaning, that He is found to us and revealed to us while clothing within these three heads mentioned above, for had He not clothed, He would not be found and revealed to the lower ones. And according to this it is found that the essence of the name Atik Yomin is the E"S itself, which is from the Tabur of AK and below, clothing in Atik. However, in the aspect of His being clothed within those three heads, they too are called by the name Atik Yomin. And remember this rule. And although we said that the E"S clothes within the three heads, certainly the E"S does not truly clothe except within the upper head of them all, which is Atik, and the second head receives the light of E"S through the screen of the upper head, and the third head receives through the screen of the two heads; but since all of them are in the aspect of heads, therefore it said that the light of E"S clothes in all of them, for these three receive the light of E"S with greater subtlety than the rest of Atzilut.

Inneres Licht

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Dieser Kommentar wurde noch nicht einzelnen Absätzen zugeordnet – die Einträge erscheinen in Lesereihenfolge, und die Zahl neben jedem Eintrag zählt die Anmerkungen selbst, nicht die Absätze des Ari-Textes.

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1 Ein Sof does not truly clothe except within the upper Rosh of them all, which is Atik: Watch this, for it is known that the feet of AK end at the point of this world, and all the Partzufim of Atzilut end at the Parsa that is above Beria; and if so, how is it possible that Ein Sof, who is AK, can clothe from the Tabur and below within the Partzufim of Atzilut? And therefore he is precise: “that Ein Sof does not truly clothe except within the upper Rosh of them all, which is Atik” — meaning, that the matter of the connection of AK with the Partzufim of Atzilut is through Atik alone, for he is still regarded, in part, as the discernment of AK, and in him the Malchut of the first restriction also functions, but hidden away, as above (page 1297, the passage beginning “A secret”). And therefore the bottom two thirds of his NH extend to BYA, and end close to the feet of AK, as above, see there. And therefore AK can clothe in him. But openly he functions in the Malchut of the second restriction, which is the secret of the third correction called the membrane of the air, which is the secret of the firmament that separates between the upper waters and the lower — in the secret of the diagonal line that is within the Aleph, where the upper waters are the secret of Galgalta ve Einayim that stand above the firmament, and the lower waters are the AHP that parted from them and went out, and return and join by means of this Parsa — in the secret of “it draws from above and gives below,” as written in the previous parts. And therefore he has a connection also with the Partzufim of Atzilut, and it will be further explained before us.
2 And the second Rosh receives the light of Ein Sof through the screen of the upper Rosh, and the third Rosh receives through the screen of the two Reishin [heads]: It is known, that all these three heads are the discernment of the Keter of Nekudim, in which the discernment of GE that is in it — namely the discernment of the Katnut of this Keter, from the time of Nekudim — was taken by Atik, namely the upper Rosh called Radla [the unknown head]; and its lower half of this Keter, which are its AHP, which functioned in it only at the time of the Gadlut of Nekudim, are what were selected for AA — namely the two lower Roshim [pl. of Rosh]: the discernment of Ozen [ear] that is in it became the Rosh called Galgalta, and the discernment of HP [Hotem and Peh] that is in it became the Rosh called MoS [the concealed brain]. And you see, that although these two Roshim of Galgalta and MoS are truly only one Rosh of the Partzuf of AA, nevertheless they divided into two Roshim; however, this matter needs to be understood.
And the matter is: this is similar to the division of the GAR [first three] of Nekudim into two Roshim, which we explained there, which is for the reason of the two records of male and female that were included in the coupling of Nikvey Einayim; for there was there the discernment of phase two of clothing, which remained after the refinement of the Partzuf of SAG of AK. And likewise there was there the discernment of phase one of coarseness, which are called male and female, included one from the other, as the ARI wrote regarding the Partzuf of AB of AK. And these ZON clothed in two vessels: the male clothed in the vessel of the Keter of Nekudim, and the female in the AVI of Nekudim (as above, page 413, the passage beginning “And behold the male”), study it there well. And likewise here too, for the discernment of phase one of clothing remained after the refinement of the screen of Nekudim, and this here is the discernment of the male. There is also the discernment of the coarseness of the root, which is the female. And they clothed in two vessels: the male, who is the level of phase one, clothed in the vessels of the Keter of AA, and the female clothed in the vessel of MoS of AA. And therefore there is a special coupling on the screen of the male included in the coarseness of the female, and there is a special coupling on the screen of the female included in the discernment of the male. And it has been explained, that there is a special screen in the second Rosh called Galgalta, and a special screen in the third Rosh called MoS, and together they are only one Rosh of AA, for they are the male and female that are in the Rosh of AA.
And this is what it says: “And the second Rosh receives the light of Ein Sof through the screen of the upper Rosh, and the third Rosh receives through the screen of the two Reishin” — for every lower one comes out from the screen of the ten Sefirot of the Rosh of the one above it, which is called the Peh [mouth] of the one above. And it is found that the second Rosh, called Galgalta or Keter, comes out from the screen that is in the Malchut of Radla; and the third Rosh, called MoS, comes out from the screen that is in the Malchut of the ten Sefirot of the Rosh, called Galgalta. And it is known, that every screen diminishes the light according to its measure; and therefore the second Rosh is regarded as the most diminished, because the light passes to it through two screens, and it is limited by the powers that are in both of them. As will be written further before us.

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