Partie 13 · Chapitre 127

Le texte du Ari

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Know that the principal illumination that Arich Anpin gives to Zeir Anpin is from that one other path that runs in the middle of the hair of Arich Anpin, as mentioned in Idra Rabba, page 129, side A, and page 136, side A. And this one alone is drawn continuously to the head of Zeir Anpin, through one of his own paths that is also in the middle of the hair of Zeir Anpin. And he has no suckling from the thirteen whitenesses mentioned, only from the thirteen locks of hair, from the four that are at the back of the head of Arich Anpin, as mentioned in the chapter after this one. But the righteous inherit the shining of their [light] from these four whitenesses that are drawn at the back of the head of Arich Anpin.

Lumière intérieure

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Ce commentaire n'a pas encore été rattaché aux paragraphes individuels — les éléments sont affichés dans l'ordre de lecture, et le numéro à côté de chacun compte les notes elles-mêmes, et non les paragraphes du texte du Ari.

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1The principal illumination that AA gives to ZA is from that one other path that runs in the middle of the hair of AA, and this alone is drawn continuously to the Rosh [head] of ZA: Meaning: there are thirteen corrections: twelve of them are from three HaVaYot, which are twelve letters, as said above, and one path that includes them all, which is this one path that runs in the middle of the hair — meaning that the three HaVaYot are the nine Sefirot of the NHY of Atik, in which are the Mochin of the three heads of AA, namely HBD HGT NHY, as said above in the discernment of Mem-Lamed-Tzadi of Tzelem. And the one path that includes them is the discernment of the Malchut within this NHY, upon whose corrected screen these nine Sefirot of the NHY of Atik that clothe these Mochin came out, where the three aforementioned HaVaYot are, from below upward. Therefore it includes all the paths, for it bears the screen upon which all these nine Sefirot come out, which are three HaVaYot making twelve paths. But it too, in itself, is discerned as spreading by itself into twelve ways like the twelve that go from below upward, being the discernment of the Malchut within them, which spreads from above downward to the same extent that its reflected light spread from below upward, as is known.
And it is known that ZA is the discernment of the body of Atzilut, and AVI are its Rosh. Therefore it is discerned that the principal grip of ZA is not in the discernment of the twelve ways that go from below upward, but only in this path that runs in the middle of the hair, which is the discernment of the body that spreads from above downward. And this is what he said: “The principal illumination that AA gives to ZA is from this one path that runs in the middle of the hair.”

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