Teil 13 · Kapitel 93

Der Text des Ari

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Now the reason they are thirteen is that, since the upper one's ten Sefirot are never all clothed within the ten Sefirot of the lower one — only the lower seven of the upper one alone, while the upper three remain revealed — it follows that the lower seven of the upper one are clothed within all the ten Sefirot of the lower one. And certainly the upper three must illuminate below, and it is impossible for the lower one to be entirely lacking the illumination of the upper three, for if so, how could it contain ten complete [Sefirot]? Therefore the lower one must have three additional ones, in order to receive illumination from the upper three of the upper one. Thus they are thirteen. Hence there is no aspect in the world — whether in Arich Anpin, whether in Aba veIma, and in ZON — that does not contain thirteen aspects. Remember this rule, and it will be further explained.

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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1And therefore the lower one must have three other ones, so that they receive illumination from the GAR [first three] of the upper one, and thus they are thirteen: You already know that there are only nine original Sefirot, which are Bina, ZA, Malchut, which in the correction of the lines are HBD HGT NHY. But the vessels of Keter, Hochma, Hassadim, are in the Partzuf.
And the reason for the matter is that Radla [the unknown head] did not clothe in AA from the discernment of his Malchut of restriction one, for she remains hidden in his head; rather, he clothed in AA from the discernment of the Malchut of restriction two, called the Atara of Yesod, which stands in the Nikvey Einayim, and brings AHP outward. For this reason the Sefira of Keter of Nekudim was divided into two halves: GE, which Atik took, and AHP, which he brought outward and corrected from them two heads of AA.
Thus there is in AA only from the ear downward, that is, from Bina downward, and he lacks the two vessels, Keter and Hochma, which Atik took. And in this manner all of Atzilut was corrected, that every lower one is the discernment of half a Partzuf of the upper one, where the upper one is the GE of the degree, and the lower one is the AHP of the upper one, as above at length. And therefore there is no more, in any Partzuf of the Partzufim of Atzilut, than three vessels, Bina, ZA, Malchut.
And this is what he says: “Since the upper one’s ten Sefirot are never all clothed within the lower one, only the ZAT of the upper one alone, while the GAR remain revealed, etc., and certainly the GAR will illuminate below, etc.” Meaning, every Rosh includes ten Sefirot, and since there is in the lower one a discernment of a Rosh, there are therefore in it ten Sefirot, which are HBD HGT NHY, which are the discernment of the correction of the lines in the three vessels, Bina, ZA, Malchut, as above. But it lacks still the Yechida and Haya of the upper one, which are the two surrounding lights of LM [Lamed-Mem] of Tzelem [image], for it clothes only the ZAT of the upper one, which are AHP, as above. For the Galgalta of AA is Bina, and likewise the Keter of AVI is the throat, which is the Bina of AA. Thus every lower one is reckoned as lacking the GAR of the upper one, which are the surrounding lights of LM.
And this is what he says: “And certainly the GAR will illuminate below, and it is impossible for the lower one to be entirely lacking the illumination of the GAR.” Meaning: for as long as there is no discernment of Haya in the Partzuf, the Partzuf is regarded as incomplete, and does not give birth, as is known. And this is what he says: “And therefore the lower one must have three other ones, so that they receive illumination from the GAR of the upper one, and thus they are thirteen.” Meaning: for new vessels the Partzuf cannot acquire except at the time the Partzuf attains the GAR of the upper one, that is, the surrounding lights of LM, which are Haya and Yechida; then they are compelled to clothe within the vessel of Bina. However, then the vessel of Bina is divided into two: into GAR and ZAT, called HBD HGT, where the discernment of Yechida and Haya clothes in the KHBD of Bina, which then becomes the discernment of Mem of Tzelem. And the discernment of Neshama clothes in HGT, that is, in the ZAT of Bina, which then becomes the discernment of Lamed of Tzelem. And so it is found that now three more vessels have been added in the Partzuf, which are the vessels of HGT, which became the discernment of Lamed of Tzelem. And from this discernment they are reckoned as thirteen even before they attained LM of Tzelem, for these HGT of Bina already exist in the Partzuf even in Katnut [smallness/infancy], only they are not counted by name. And therefore there are thirteen Sefirot: ten Sefirot they have from the discernment of the three vessels, Bina, ZA, Malchut, which are HBD HGT NHYM; and added to them are these HGT that are divided from Bina at the time of attaining Haya and Yechida — thus thirteen.

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