Teil 14 · Kapitel 219

Der Text des Ari

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And the nose is numerically equal to Samech-Gimel [63]; and the matter is that even though it came out of the third head, which is the name MA of Alpin, while Samech-Gimel is above it, in the second head, nevertheless the matter is that it is true that the nose is in the third head, but it is numerically equal to Samech-Gimel, to hint that from there is drawn the Samech-Gimel which is in the second head, which is above it, and from there it came out to the third head.

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

1It is true that the Hotem [nose] is in the third head, but it is in gematria SAG, to hint that from there is drawn the SAG which is in the second head, etc., and from there it came out to the third head. This has already been well explained in Part 13, in the secret of “the membrane of the air was refined and sealed,” which means that although it was refined, and the Yod came out of its Avir [air] and Or [light] remained, nevertheless it is sealed for Mocha Stimaa, so that the illumination of Hochma within it should not be revealed to the lower ones. And so all that Mocha Stimaa bestows, it does not bestow from its own discernment, but only from the discernment of the Mocha of the air. And the difference is very great, for the concealed Hochma is the very substance of the Hochma of direct light, whereas the Hochma bestowed from the Mocha of the air is the discernment of the Hochma of the thirty-two paths, whose matter is the discernment of Bina that returns to be Hochma; for although it is regarded as the level of AB and Hochma, nevertheless from its root it is SAG and Bina, so that relative to Mocha Stimaa it is regarded as Bina of Hochma, and not actual Hochma. Study it there well.
And this is what he says, “it is in gematria SAG, to hint that from there is drawn the SAG that is in the second head, which is above Mocha Stimaa, and from there it came out to the third head” — for the three heads are called AB, SAG and MA, and this is only relative to their being the AHP of the Rosh of Radla [the unknown head]; for AA is the lower half of the Keter of Nekudim, that is, Bina and ZON that went outside the degree, and the Galgalta is regarded as the GAR of Bina, and the Mocha of the air as the ZAT of Bina, and Mocha Stimaa as ZON. And therefore the GAR of Bina, which is the Galgalta, are regarded as the discernment of AB, since they are corrected in the Mem of Tzelem [image]. And the ZAT of Bina are regarded by the name SAG, for they are the Lamed of Tzelem and YESHSUT, who are the HaVaYaH of SAG. And Mocha Stimaa, which is ZON and the discernment of the Tzadi of Tzelem, is regarded as the name MA of Alpin, in the measure of ZON. And this entire relation is the relation of the discernment of the Keter of BON that is in AA, that is, from the discernment of the lower half of the Keter. However, from the side of MA it is entirely the HaVaYaH of AB of Yodin, even the Mocha Stimaa within it; for it is on this account called the concealed Hochma, since it is the HaVaYaH of Yodin, which is Hochma and AB.
And with this you will understand that what is said, that the Hotem is in gematria SAG, which hints at the illumination of the Mocha of the air within Mocha Stimaa, which is the HaVaYaH of Alpin — all this is only relative to their being the AHP of Atik. And concerning this the ARI says that it is therefore in gematria SAG, even though it is the discernment of the Malchut of Mocha Stimaa, which is the HaVaYaH of Alpin; and this is to indicate that Mocha Stimaa does not shine through this Hotem from the discernment of its own Hochma, but from the discernment of the SAG that is in the Mocha of the air, which is the Lamed of Tzelem, which shines through it the discernment of the Hochma of the thirty-two paths. But the discernment of GAR of Mocha Stimaa itself has no revelation whatsoever through this; and the illumination of Hochma of the Lamed of Tzelem is regarded only as the discernment of its own HGT, which relative to it is only its ZON, and therefore it is hinted at in the HaVaYaH of Alpin.
And this is what he says, “the Hotem is in gematria three names of Ehyeh, because the Hotem is Bina; for the name SAG clothes in the name MA of Alpin, and corresponding to the three Yods in the name SAG there are three Alephs in the name MA, which are the secret of the three names of Ehyeh that begin with Aleph; and all this is to indicate that they are drawn from the name SAG that is in the second head” — that is, as explained, that the illumination of the Mocha of the air, which is the Lamed of Tzelem, clothes and shines in the discernment of the ZON of Mocha Stimaa, and not in the discernment of the GAR of Mocha Stimaa, for the GAR of Mocha Stimaa are sealed and are not revealed. And this is the hint of the three Alephs in the name MA: that the discernment of GAR which the ZON of Mocha Stimaa receive is the discernment of the three Alephs in the three names of Ehyeh, since this Hochma is not the Hochma of AB of AA but of SAG alone, which are the Lamed of Tzelem and YESHSUT, who receive from the Mem of Tzelem, who are the upper AVI, where the three names of Ehyeh are; for from there the Mochin come, from the discernment of the Hochma of the thirty-two paths, but not from the discernment of the Yods themselves, which are the concealed Hochma. And this is what he says, “…and all this is to indicate that they are drawn from the name SAG that is in the second head” — that is, from the discernment of what Mocha Stimaa receives from it, but not from its own discernment of Mocha Stimaa; for it itself does not open out from its membrane, as explained.

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