Teil 14 · Kapitel 89

Der Text des Ari

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*And it is found that the bringing out of Bina to the outside is through the corrections mentioned in the Song of Songs, and they enter within ZA and become a brain for him, and from there it spreads throughout the whole body. And the Hochma itself is corrected from its own side, and brings out for him a second brain through Bina; and this brain has no spreading throughout the whole body, because of the abundance of its concealment; and therefore he is called the son of Rivka and not the son of Yitzchak, as is stated in the Idra Zuta, because its essence is from Bina, and it is the life of the King; and therefore its brain precedes the brain that spreads from the Hochma.

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

1And the Hochma itself is corrected from its own side, and brings out for him a second brain. And you need to know the difference between the brain of Hochma and the brain of Bina of ZA. For there is a discernment of Gadlut [greatness/adulthood] and Katnut [smallness/infancy] from the side of Bina, and there is a discernment of Gadlut and Katnut from the side of Hochma. And behold, the principal correction is the reception of the Katnut of Bina, which is the discernment of the bottom Hey in the Einayim, that is, the Malchut that is sweetened in the quality of mercy of Bina; for from his own root, that is, from the time of the Nekudim, he has nothing but the Malchut of the quality of judgment, upon which no coupling whatsoever applies in Atzilut, for this Malchut was hidden away in Radla [the unknown head], as is known. And therefore the beginning of his correction is to receive the sweetened Malchut that is fit for a coupling, and this he receives from the Katnut of Ima, from the discernment of the bottom Hey from the Einayim, which is the discernment of a Guf [body] without a Rosh [head]. Indeed, in order that he be fit to receive the discernment of Gadlut, he needs also the Katnut of Aba, which Katnut is received by him from the discernment of the hairs of the Reisha [head] of AA, as the ARI writes before us. For the Gadlut of Ima, which is the discernment of the GAR of Bina, is not sufficient for ZA, since he needs revealed Hassadim; and it is thus found that he needs to receive into himself the Katnut of the discernment of AB, which is from the level of AA. And this is similar to the discernment of AVI themselves, who from the side of the fixed state are Mochin of SAG, that is, from the GAR of Bina, as is known; and the discernment of the Katnut of AB they receive from the hairs of the Reisha and the Dikna [beard] of AA, which surround them from before and behind, by which they are fit to rise to the GAR of AA and to receive the level of AB of Gadlut, as written in part 13, see there.
And in this same way ZA must receive the discernment of Katnut of the discernment of AB from the hairs of the Reisha of AA, like AVI, so that through this he will be fit to receive also his Gadlut. And this is what he says, “and the Hochma is corrected from its own side, and brings out for him a second brain”: that is, that the Hochma is corrected in herself from the discernment of her Katnut, from what she receives from the hairs of the Reisha of AA, and then she bestows upon ZA the Katnut of AB, and likewise the Gadlut. And this is what he says, “and this brain has no expansion in the whole Guf, because of the abundance of its concealment; and therefore he is called the son of Rivka and not the son of Yitzchak, for its essence is from Bina, and it is the life of the King”: that is, as explained, that the essence of ZA is from Bina, and that the discernment of ZA is principally from the light of Hassadim of Bina; only that he needs the illumination of Hochma within the Hassadim, that is, for his Gadlut, for the Mochin of Haya, and this he receives from Aba. And therefore the light of Hochma does not expand in him in the clothing of the Guf, that is, in the discernment of from above downward, which is called Guf, but only in the discernment of the coupling of the two crowns, which is the discernment of a path to pass through it, which is nothing but the discernment of a mere illumination from Hochma, and not the discernment of an expansion in the Guf. And therefore he is called the son of Rivka, for the illumination of Ima expands in him in Rosh and Guf; and not the son of Yitzchak, whose illumination does not expand in him, but remains in him in the discernment of from below upward, in the discernment of Rosh alone. And the reason for the matter is that this illumination of Hochma expands to him through the coupling of the two Yesods of AVI, through a coupling by striking; and it is thus found that the screen of the Yesod of Ima, which is a discernment of restriction, conceals over the light of Hochma so that it should not expand except according to the measure of the Yesod (as above, page 1542, the passage beginning “indeed”). And this is what he says, “it has no expansion in the whole Guf, because of the abundance of its concealment”: for the screen of the Yesod of Ima conceals over it, and it cannot expand except according to the measure of the Yesods alone. See there. And this is what he says, and these two brains, before they enter ZA, join in the secret of a coupling”: that is, as explained, since ZA cannot receive his Mochin except by way of the coupling of the two Yesods of AVI, therefore the brain of Hochma has no expansion within the Guf.

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