Teil 14 · Kapitel 221

Der Text des Ari

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And from this nose of the holy Atika, which is drawn from the third head, the Moach Stimaa of the Atika — from it is drawn to the precious beard of ZA. And I have already informed you that the beard of ZA is only six Tikunim, because its root is the holy Vav of HaVaYaH, and it has only VAK. But afterwards NHY were added to him, and then were completed in his beard nine Tikunim. And this is what is said in the Idra Zuta: "Six they are, nine they are called," etc. And when ZA ascends, in the Mincha prayer of Shabbat, until the beard of the holy Atika, ascending to the eighth correction, called the upper Mazal, and not including it, then are completed in him the thirteen Tikunim of his beard. For he ascended through those four lower Tikunim of the beard of the holy Atika, which are the ninth, the tenth, the eleventh, and the twelfth. For the thirteenth correction, called the lower Mazal, we have already explained that it is the inclusion of all the twelve above it.

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 Hotem [nose] of Atika, which is drawn, etc., is drawn to the precious beard of ZA. As is written in Part 13, that the principal corrections of the Dikna [beard] are drawn from the Rucha of life that comes out of the two Nukvin of the Pardashka [passage], by way of the Orcha [path] of the upper lip and the Orcha of the lower lip. See there, in corrections 2 and 4 of the thirteen corrections of the Dikna of AA. And likewise the Hotem shines upon the Dikna of ZA.
2The beard of ZA is only six corrections, because its root is the holy Vav of HaVaYaH, and it has only VAK. That is to say: just as the root of ZA and the discernment of his own self is only VAK, and everything that is more than the discernment of VAK is not principal in him but an addition, so from the discernment of the Dikna [beard], he has as principal only the first six corrections of the Dikna, which are the discernment of VAK. For corrections 2 and 3, which are the hairs upon the upper lip and the Orcha [path] beneath the Hotem [nose], are the discernment of the first Ibur [impregnation], which is Nefesh. And corrections 4 and 5, which are the hairs upon the lower lip and the Orcha within them, are the discernment of VAK of Ruach and GAR of Ruach, as is written there in Part 13. Thus the first five corrections of the Dikna are the discernment of Nefesh and Ruach, which are VAK; and together with the discernment of the one that includes them they are six corrections. And this is what he says, that the Dikna of ZA is only six corrections, because he has only VAK from his root. And behold, this explanation fits well according to the approach of the commentators, that ZA has permanently the NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] of Nefesh and the NRNHY of Ruach. However, the ARI himself explains before us that from the discernment of Ruach he does not receive the GAR, but only the Nefesh and Ruach of Ruach. See below, in item 227, and there is from there a clear proof that ZA has, as principal, only the NRNHY of Nefesh and the VAK of Ruach. Study it there well.
3NHY were added to him, and then were completed in his beard nine corrections. That is, through the third Ibur [impregnation] for the Mochin of birth, when the NHY of Gadlut [greatness/adulthood] come to him, as is known. And then he has three more corrections, which are: correction 6, which is the secret of the breadth of the hairs upon the corners of the jaw, which is the third Ibur and the discernment of VAK of Gadlut; and correction 7, which is the illumination of the two holy apples of AA; and correction 8, which is the upper expanse of the hairs, which are the generality of the GAR of the Dikna [beard], as is well written at length in Part 13. See there. However, ZA does not receive them in exactly those ways as in AA, but in other manners, as is written in the Idra Rabba.
And behold, it has been explained that from the first six corrections of the Dikna, which are five corrections and one that includes them, only the discernment of VAK is drawn to him; and from the discernment of the three corrections that come after this, which are correction 6, correction 7 and correction 8, the GAR of birth are drawn to him. And then he has nine corrections of the Dikna.
And it was explained there in the words of the ARI that the thirteen corrections of the Dikna are three HaVaYot and one that includes them, that is, just like the hairs of the Rosh [head]. And it is known that the explanation of these three HaVaYot is that they are the three discernments of MaLTz, as is written there: that the two HaVaYot of the Mem-Lamed of the hairs of the Rosh are on the right and on the left, toward the face, and the HaVaYaH of the Tzadi of the hairs of the Rosh is at the back of the Rosh. And likewise the two HaVaYot of the Mem-Lamed of the hairs of the Dikna are in the first eight corrections, and the HaVaYaH of the Tzadi of the hairs of the Dikna is in the four lower corrections of the Dikna. And so at thirteen years and one day, at the time he attains the NHY of the Mochin of birth and has acquired nine corrections of the Dikna, he also receives, corresponding to them, from the two HaVaYot of the Mem-Lamed of the hairs of the Rosh; for the hairs of the Rosh bestow upon the hairs of the Dikna. And with this you will understand that what he says above — that the nine corrections of the Dikna of ZA are drawn from the nine Chivaret [bright strands] and from the nine Nimin [strands] of the hairs of the Rosh of AA — does not conflict with what is written here, and likewise below in this part, item 224, that they are drawn from the nine corrections of the Dikna of AA; and this is because the hairs of the Dikna always receive from the hairs of the Rosh, since they are one level, as is written in Part 13. However, he still lacks the four lower corrections of AA, which are the discernment of the Tzadi of the hairs of the Dikna, which receive from the illumination of the four Nimin and Chivaret of the HaVaYaH of the Tzadi of the hairs of the Rosh. And this reaches him at twenty years, after he attains the Mem-Lamed of Tzelem [image] of the surrounding lights of Aba; for then his beard is filled out, as is known.
4The Mincha of Shabbat, until the beard of Atika, etc., then are completed in him the thirteen corrections of his beard, for he ascended through those four lower corrections, etc. For then he rises and clothes the GAR of AA, and not the three heads themselves, upon which the eight upper corrections of the Dikna [beard] depend; for the three heads are not included in the level of AB, since they rose then to the GAR of Atik, to the level of Keter — rather, only the discernment of the HGT of AA, which rose together with AVI who clothe them and became the HBD of AA, they are the ones who received the level of AB. So that even at the time of the ascent of AVI to the HBD of AA, they are not in the place of the eight upper corrections of the Dikna, but in the place of the four lower corrections that depend on the throat of AA; for the three heads of AA themselves rose then still higher, so that they are then in the GAR of Atik, as above.
And so, even at the time ZA attained the Lamed-Mem of the surrounding lights of Aba — which means the whole level of AB that emerged in AVI at the time of their ascent to the GAR of AA — he still does not touch at all the eight upper corrections of the Dikna of AA, but is found in the four lower corrections of the Dikna that depend on the throat of AA. And this is what he says, “that he rises up to correction 8, and not including it”: for correction 8 has already risen higher than the level of AB, and they are in the discernment of the three heads of AA himself, which even AVI did not clothe, as above.

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