Teil 13 · Kapitel 63

Der Text des Ari

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And it is found that this Hesed of Atik, within the Keter, called pure air, brought out from it the spirit that is hidden in Atik Yomin, which is the Yod that went out from the air and light remained. And this Yod is Aba, the Yod of the holy name, which at first was hidden in Atik in this Hesed. And therefore when this Yod went out from this air, and the aspect of Aba was made from it, it did not go out but clothed the Hesed of AA; and then in this Aba this air is hidden, meaning that it shines in it in the manner of concealment and hiding from above to there.

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.

Keinem Absatz zugeordnet

1The Hesed of Atik within the Keter, called pure air, brought out from it one spirit that is hidden in Atik Yomin, which is the Yod that went out from the air and light remained, and this Yod is Aba: And at first glance this is puzzling, for here it speaks of the first Rosh, which is Galgalta, and calls it air, whereas air is the second Rosh, as above. However, this is for two reasons. One, because the ARI here speaks only from the discernment of two Reishin [heads] alone; and when speaking of two Reishin, the Mocha of the air is found together with Galgalta as one Rosh, and Mocha Stimaa [the concealed brain] as the second Rosh. And the second reason is that it was explained above that although Galgalta is the discernment of Neshama, nevertheless it is also called air, as the ARI wrote regarding the Mem of Tzelem [image], which is the discernment of the upper AVI and the discernment of air (above, page 1071, item 127). And you already know that the first Rosh, called Galgalta, is the root of the Mem of Tzelem, and therefore it too is called by the discernment of air, and this is for the reason that it is in the discernment of covered Hassadim, and in it the matter of the Yod going out from the air so that light remains does not occur, but rather in the Mocha of the air, which is the second Rosh, as the ARI wrote regarding the Lamed of Tzelem. (Page 1074, item 134.) There, Lamed, which is the discernment of YESHSUT, is called light that remained from the air, but Mem, which is AVI, is called air. Study it there well. This is for the reason mentioned above, that the discernment of Galgalta, which is GAR of Bina, is always yearning only after Hesed, and is prevented by its nature from the light of Hochma. Therefore her Hassadim are covered from the illumination of Hochma, and on this account she is called by the name air. And this is what the ARI stresses here, to teach us that the first Rosh is called pure air, meaning that it is pure since it is the discernment of GAR and Neshama, and nevertheless it is the discernment of air and the light of Ruach, from the discernment of what is prevented from receiving the light of Hochma, as above. And as to why it is called the HaVaYaH of AB, this was already explained above — that the matter of the coupling to bring out the Yod from the air occurs only in her, for she is the one drawing the light of Hochma and bestowing it upon the Mocha of the air, but she is called air because after she bestows the light of Hochma upon the second Rosh, she remains in the discernment of air, and the second Rosh remains in the discernment of light. As explained above at length.
And this is what it says: “And it is found that this Hesed of Atik within the Keter, called pure air, brought out from it one spirit that is hidden in Atik Yomin, which is the Yod that goes out from the air and light remains — and this Yod is Aba, the Yod of the holy name, which at first was hidden in Atik in this Hesed. And therefore, when this Yod went out from this air, and the discernment of Aba was made from it, it did not go out but clothed the Hesed of AA; and then in this Aba the air was hidden, meaning that it shines in it in the manner of concealment and hiding from above to there.” And you see how the ARI elaborated to explain the emanation of the upper AVI from the first Rosh, which is the Keter of AA, in all its discernments explained above; for he says that after the coupling was made in the Keter, and the Yod went out from the air and light remained, then the upper Aba too was emanated from this coupling — but not from the discernment of the light that remained from the air, but specifically from the discernment of the Yod that went out from it, meaning from the discernment of the covered Hassadim in Galgalta, where the Yod remained in the air, and not from the discernment of the light that remained from the air, for this went down to the Mocha of the air, which is the second Rosh, which is drawn to YESHSUT. But Aba receives from the first Rosh, in which the Yod remained, as above. And this is what he stresses, that specifically from the Yod Aba is drawn, and not from the discernment of the coarseness in it, but from the discernment of the spirit that is hidden in Atik Yomin, that is, the discernment of pure air, of the Hesed of Atik within the first Rosh — except that he attributes it to the Yod, as he explains afterward, “I mean that it shines in it in the manner of concealment and hiding from above to there.” Meaning, just as that Yod remained above in Galgalta and conceals Hochma from the light of Hassadim, so this concealment and hiding is likewise drawn to the upper Aba, in whom the Hassadim are always covered in concealment and are not revealed in him, but he bestows the illumination of Hochma to YESHSUT. For all the discernments stated above between the first Rosh and the second Rosh apply likewise between the upper AVI and YESHSUT, as above. And thus the manner of the drawing and emanation of AVI from the first Rosh, called Galgalta, has been explained well.

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