Parte 9 · Capítulo 46
El texto del Ari
Traducido con IA
Aún no disponible en Español: se muestra English
- This is the meaning of "and comprehended the dust of the earth in a Shalish [third-measure]": the measure of the earth, which is Malchut, was one third of the Yesod, which is the measure of the Atara [crown]; and she was then called Atara. By this you will understand the matter of the several names and appellations that Malchut has — and all of them are true, for she has many roots, according to the changing of the times. And by this it will be clarified to you how it is said in The Zohar that Malchut is the discernment of the Atara in the Yesod, while she is also the Partzuf of the female in her own right, his spouse. The matter rests on one premise, namely: in anything of Kedusha [holiness], its root is never uprooted from its place, even though it afterwards departs from there. Hence Malchut was at first the discernment of the Atara in the Yesod of the male, and afterwards she grew more and more, little by little, until after several times she returned to be Panim be Panim [face-to-face] with him. Yet the aforementioned roots were not uprooted because of it.
Luz Interior
Traducido con IA
Aún no disponible en Español: se muestra English
Observación Interior, preguntas y respuestas
Aún no disponible en Español: se muestra English
Cargando la Observación Interior…
Este comentario aún no se ha asociado a cada inciso: los elementos se muestran en orden de lectura, y el número junto a cada uno cuenta las propias notas, no los incisos del texto del Ari.
Sin asociar a un inciso
Now, these three thirds mentioned in every Sefira underwent a great change in the Sefira of Yesod. This is because Bina’s expansion reaches only until Hod, as is written in The Zohar. The reason for this has already been clarified: it is because of the lack of Hassadim in the vessel of Yesod, as above (page 336, the passage beginning “In a manner.” Study it there well), for only the posterior light of Hod reached the vessel of Yesod, because of the refinement of phase one, which is the level of the five Hassadim; therefore that vessel became there a root for the five Gevurot. See there. And although this was in the Partzuf of AB of AK, still there the vessels received their first form; for in the Partzuf of Keter of AK, the vessels and the lights were mixed with one another, without any distinguishing feature at all to discern between them, as is written there, and in Part Four. This is the secret that Bina ends in the Sefira of Hod, for there the coarseness of phase one was refined, and the level of Hassadim — which is the discernment of Bina, which is nothing but the light of Hassadim, as is known — was nullified. And you see that in the vessel of Yesod there are only two vessels, Keter and Hochma, and the vessel of Bina is missing there; thus the vessel of Yesod, compared to the other vessels, is missing its lower third.
Therefore, at the time the bottom Hey rose in the Einayim, Bina received into herself the restriction of Malchut, and Malchut received into herself the quality of mercy of Bina, in the secret of “and they both went.” Until Hochma herself divided and was corrected into male and female, as is written in The Zohar that Aba brought Ima outside for the sake of her son, and Aba himself was corrected in the likeness of male and female. This is the secret of the Nikvey Einayim, for the Einayim, which are Hochma, were corrected in the Nukva, as mentioned above. Then the bottom Hey rose and was incorporated in the Yesod, and became its lower third, in the secret of “a crown to the head of the righteous.” And then the Yesod attained three levels, like the other Sefirot — except that there is still a great difference between them: for in all the Sefirot, their lower third is the discernment of the vessel of Bina, namely GAR of Bina, as above. But in the Yesod, its lower third is found in the discernment of the bottom Hey, which is Malchut after she joined with Bina and received from her the quality of mercy. And understand that there is an immense difference between the lower third of the other Sefirot, which is the discernment of Bina herself, who received the discernment of the bottom Hey into herself in order to be sweetened, and the lower third of the Yesod, which is the bottom Hey herself, but has in her the sweetening of Bina in the secret of the aforementioned joining.
By this you will understand the secret of the verse, “and comprehended the dust of the earth in a Shalish,” which the ARI interprets as referring to the vessel of the Yesod: its lower third, which is the Atara, is called “the dust of the earth,” which is Malchut, etc. And by this he teaches us that the lower third of the Yesod is not like the other vessels, which is Bina, but is Malchut herself, for she acquired her place there, and there is her root.
There is a further understanding needed here. According to the known rule, the way of the vessels is that the upper ones grow first — the opposite of the lights, in which the lower ones grow first. If so, it is difficult: there is no discernment of Malchut at all in the ten Sefirot, since after the rising of the bottom Hey in the Einayim, in no Partzuf or Sefira remain more than three vessels alone, which are Keter, Hochma, Bina, and in the lights, Nefesh, Ruach, Neshama. If so, how is it possible for Malchut to receive her correction at a time when she has no existence in any Sefira? This is what the ARI teaches us: that she has an existence remaining in the lower third of the Yesod, for the Yesod, by its root, has no portion in Bina, as above; therefore it took the bottom Hey in her place, as written above.