Teil 14 · Kapitel 23

Der Text des Ari

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And the explanation of these words is this. For behold, it is known what is said in the Sha'ar HaPesukim in the portion Vayetze, on the verse 'And Rachel stole the teraphim,' and on the verse 'the reward of humility is the fear of the Lord,' and see there very well, for there it is explained how the feet of Leah and her heels enter and clothe within the Keter of Rachel, and this whole place is in the middle third of the Tifferet of ZA.

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

1 The feet of Leah and her heels enter and clothe within the Keter of Rachel: This must be understood from its root, from ZA of Nekudim, from the time of his emergence from the Nikvey Einayim at the time of the Katnut of Nekudim, when the vessels of Nekudim were from the SAG of AK that had been refined, which was drawn level with the ending of the feet of AK — meaning at the point of this world — and the level of BON that came out from the Nikvey Einayim, which brought all the AHP outside the degree, so that the AHP of Rosh [head] became the discernment of Toch, and the AHP of Toch became the discernment of Sof [end], and the AHP of Sof became BYA; and thus ZA of Nekudim was found, who was not filled with the light of BON except in Rosh and Toch — meaning in HBD-HGT of vessels down to the Chazeh [chest] — while from the Chazeh downward he was in the place of BYA, as is written in Part 7. And thus the ending of ZA of Nekudim was then found to be exactly at the point of the Chazeh — this from the discernment of the vessels; but from the discernment of the lights it is the opposite, for he had the lights of Ruach-Nefesh, which are HGT-NHY, so that the lights of HGT clothed in the vessels of HBD, and the lights of NHY clothed in the vessels of HGT, as is known. Thus, in relation to the lights, he ends at the point of the Atara of Yesod, in such a way that the Malchut of ZA, which ends his Partzuf, is regarded, from the side of the vessels, as the point of the Chazeh, and from the side of the lights, as the Atara of Yesod, as explained.
Therefore, at the time of the Gadlut of ZA of Atzilut, when his HGT became HBD, and his NHY became HGT, the point of the Malchut of ZA, which was at the place of his Atara of Yesod, rose together with the NHY of ZA that became HGT, and now became the point of the Chazeh, and it expands to the ending of the new NHY of ZA. Thus the point of the Chazeh is the Keter of the Nukva of ZA, and her nine lower ones draw within the NHY of ZA. And the Partzuf of Leah of ZA, which always clothes his HGT, and ends at the point of the Chazeh, which is the Keter of Rachel, as above — her heels and the Keter of Rachel are found to be one discernment, for this point serves both discernments: it ends Leah, and it is the Keter of Rachel. And this is what the ARI says, that the feet of Leah enter the Keter of Rachel, since they are both in one place, as explained.
And remember well this relation of the Nukva of ZA, who is Rachel, from her root in Nekudim: that from the discernment of the vessels, she is regarded as the point of the Chazeh of ZA, and from the discernment of the lights of the Katnut of ZA, she is regarded as the Atara of Yesod of ZA, as above. Also understand with this the matter of the coupling of ZA with Leah, who stands from the point of the Chazeh and upward, as above; for at first glance it is difficult — how is there found a discernment of Yesod for ZA from the Chazeh upward, that he could couple with Leah? And from what has been said this is well explained, for those HGT of the Gadlut of ZA were before this the discernment of NHY of ZA, since the NHY of Katnut became HGT, and new NHY came out for him; thus the discernment of the upper third of Tifferet is the discernment of Yesod of ZA from the time of Katnut, and know that it is from there that he couples with Leah. And with this you will also understand that the coupling of ZA with Leah, from the Chazeh upward, although it is in the discernment of Gadlut, is nevertheless a coupling only from the discernment of VAK alone, and not the discernment of GAR, since ZA is then serving with the Yesod of Katnut — meaning the Yesod that rose and became Tifferet, as above.
And this is what he says: “that if the Keter of Rachel did not clothe the feet of Leah, but were below the feet of Leah, the feet of Rachel would need to expand, etc., to the boundary of the world of Beria” — for it has been explained that the Keter of Rachel and the heels of Leah are joined in one place, at the point of the Chazeh, for two reasons: first, that the root of Rachel, from the discernment of the vessels, is from the point of the Chazeh, already from the time of Nekudim, before the breaking. And second, that the point of the Chazeh of Gadlut, where Leah ends, is in truth the discernment of Yesod from the time of the Katnut of ZA, as above. And therefore there is room for the expansion of the Partzuf of Rachel in Atzilut, from the point of the Chazeh of ZA to the ending of his Partzuf — meaning to the Parsa of Atzilut. However, were it not so, but the Keter of Rachel began from the place of the Atara of Yesod of ZA — meaning from the place of her root from the side of the lights — then she would have no room to expand in Atzilut, for her Keter would begin at the place of the ending of Atzilut, which is the Atara of Yesod, and her Partzuf would have to expand below the boundary of Atzilut, in the world of Beria.

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