Partie 13 · Chapitre 97

Le texte du Ari

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*Now the secret of the Daat of the head of the Long Face (Arich Anpin) is greatly hidden, and therefore it is in the secret of the mouth of the Ancient One (Atik), mentioned in the Zohar: "The Daat is hidden in the mouth." But its upper three [Sefirot] are in the secret of the encompassing light (Or Makif), because they cannot become clothed, as above. The Bina of Atik was not clothed at all. But illumination from it is drawn externally, reaching to the forehead of Arich Anpin. Also in the head of Arich Anpin there is its own Daat, and within it is the Yesod of Atik; and illumination also issues from the aforementioned Yesod, breaks through and goes out, and strikes the light of the Bina of Atik which is outside; and they strike one against the other — that which is inside goes out, and that which is outside enters in.

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1The Daat of Radla is very hidden, and therefore it is in the secret of the mouth of Atik etc.: Meaning, that although the Daat of Radla grasps light in this air that is between Keter and Mocha Stimaa [the concealed brain], as is known — that is, at the time when the screen descends from the membrane of the air to the place of the mouth, then the AHP, which are the Galgalta and Mocha Stimaa of AA, return to the aspect of the Rosh of Radla, and are then considered the aspect of the Daat of Radla, which prevail over the aspect of GE [Galgalta ve Einayim], which are Radla, as above. Nevertheless, they are still not considered completely as the aspect of the Daat of Radla, because there is not here a complete nullification of the screen, as there was at the time of the descent of the bottom Hey from Einayim in the time of the Nekudim, since here all the Parsaot have grown strong, in such a way that even at the time of the illumination of the upper AB and SAG, which bring down the bottom Hey from Einayim, still the screen remains standing in its place, and is not nullified, but it suffices to draw the illumination of GE of the upper one to the lower one only in the aspect of ascent, whose matter will be explained below, and therefore the illumination of GAR of the upper one is still hidden for the sake of the lower one. And this is what it says, that the Daat of Radla is very hidden, for even at the time of Gadlut, when the bottom Hey descends from the Nikvey Einayim of Atik, and from the membrane of the air, to the place of the mouth of AA, and the two of them become one Partzuf, still AA is not considered as having attained the Daat of Radla in the aspect of one Rosh — meaning that GE would become HB, and the Rosh of AA, which is AHP, would join and become a Daat for them — rather, there is still found a great difference between them, and they are not truly one Rosh, and it is discerned that it has not yet attained the GAR of Radla. And understand this. And this is what it concludes, that its GAR are in the secret of the surrounding light, because they cannot become clothed — the reason for this will be explained in the adjacent item.
2The Bina of Atik was not clothed at all, but illumination is drawn from it externally, reaching to the forehead of AA: And you must remember, that the whole essential correction that was renewed here in the Partzufim of Atzilut is the diminishing of the light and the increase of the vessels, as the ARI wrote above (page 1304, item 21), that in the Nekudim the light was very great, and therefore they broke and fell to BYA. Explanation: for although the matter of the bottom Hey in Einayim was already renewed in the world of Nekudim, and AVI of Nekudim were, for this reason, back to back, as he wrote there — nevertheless, at the time of Gadlut, through the illumination of AB and SAG that breached this Parsa of restriction two, and AVI returned to Rosh, then there was no distinction at all between GAR of AVI and ZAT of AVI. For after the bottom Hey descended from Einayim — which is the Yod that comes out of Avir [air], leaving Or [light] — so too the Yod came out also from the aspect of the air of GAR of AVI. And GAR of AVI, too, were in the aspect of light, and for this reason, after this light was drawn from above downward to ZAT of Nekudim, there was likewise no distinction at all between GAR of ZAT, which are HGT, and VAK of ZAT, which are NHY, and the Hassadim were revealed in the illumination of Hochma even in HGT. And this is the secret that the light was very great — meaning the light that remained from Avir was very great, because of its clothing in GAR of the upper AVI, as is explained — and accordingly the vessels could not bear it and broke. As he wrote there; study it there well.
But now in Atzilut, a great correction was made, called the raising of the legs upward, above the Yesod, in such a way that even when the AHP are returned to the degree, they are returned only by way of raising the legs upward, to separate them so that they do not receive from the Yesod, and only the middle joints of the legs receive from the Yesod. The meaning of this is: that the NHY of the upper one, which clothe in the aspect of the garments of Mochin for the lower one, and which divide into ten Sefirot — HBD, HGT, NHY — as above, were corrected in Atzilut in the secret of Tzelem [image], meaning as was said above. For the root of the ten Sefirot of Atzilut are always only Bina, ZA and Malchut alone, meaning that every lower one is only the aspect of AHP of the upper one, and therefore it has only these three vessels. Rather — in the secret of the correction of the lines, three lines were made in Bina and are called HBD, three lines in ZA and are called HGT, and three lines in Nukva and are called NHY.
So, the Rosh called HBD is only the vessel of Bina alone, and therefore the correction of the division between GAR of Bina and her ZAT was made here, in the secret of Aleph; for the screen of the upper one does not rule over GAR of Bina, and therefore the screen of NHY of the upper one stands only after GAR of Bina, and becomes, beneath them, the aspect of a firmament that separates the ZAT of Bina into the aspect of lower waters, while GAR of Bina remain in the aspect of upper waters. As he wrote above, in the correction of the membrane of the air. Study it there well.
And it has now been explained how the HBD of NHY of the upper one were divided into two aspects, for the upper waters and for the lower waters. And it is known that they are called Mem-Lamed of Tzelem [image], and they are the two corrections of Galgalta, called pure wool and the opening of the eyes, which the ARI explains above; that they are two aspects of NH that were divided over the Yesod, in that the ears are the aspect of legs that are above the Yesod, and are discerned as the covered NH, while the eyes are the aspect of legs that are below the Yesod, and are discerned as the revealed NH. Study it there well. And this is for the reason above, that the ears are the aspect of Mem of Tzelem, which are the aspect of GAR of Bina that are entirely separated from the Yesod, because they are not diminished by it, since the bottom Hey and no restriction rules over GAR of Bina, as is known. And likewise at the time of Gadlut, when the bottom Hey descends from Einayim and the Yod comes out of Avir, leaving Or — this does not touch them at all, because from them the Yod does not come out, and they are always in the aspect of air, as the ARI wrote above concerning the Mem of Tzelem; see there. And therefore they are discerned as being above the Yesod, meaning that they are entirely separated from it, since they are not diminished by its aspect of Katnut, and likewise they do not grow by its aspect of Gadlut. And this is the secret that the ears are not mentioned in AA, because they always remain closed, as the ARI wrote.
But the aspect of the eyes, which are the aspect of ZAT of HBD of NHY, were corrected in the aspect of Lamed of Tzelem, meaning below the Yesod, because the restriction of the Yesod rests upon them at the time of Katnut, while the bottom Hey is still in Einayim, since they are the aspect of ZAT of Bina, which need the illumination of Hochma, and the Katnut prevents them. And likewise they receive from the Yesod at the time of Gadlut, when the bottom Hey descends from Einayim, for then the Yod descends from their Avir, and Or remains in them. And therefore the eyes are discerned as the revealed NH, since only they are revealed at the time of Gadlut, whereas the ears are called closed, as above, since they are above the Yesod. As is explained.
And this correction is called the raising of the legs above the Yesod, in the image of crouching, for then the legs are raised. And understand this well, for this is the whole difference between the ten Sefirot of the Nekudim, which did not endure, and the world of correction. For in the Nekudim, where the NHY of AK were clothed there in GAR, in the NHY of AK there was not yet this correction of the raising of the legs above the Yesod, as above; rather, its NHY were discerned as standing, and not as crouching — meaning, that the correction of the Aleph within Bina had not yet been made in it, in the secret of the firmament that separates the upper waters from the lower waters; rather, at the time of Katnut, AVI of Nekudim were back to back, and at the time of Gadlut, when the Yod comes out of Avir, leaving Or, the Yod came out also from GAR of AVI, and they too remained in the aspect of the light of Hochma, as above — and this caused the nullification and the breaking. And all this was because AK stands, meaning that no division was made in the heads of its legs, so that they would become the aspect of GAR of Bina and Mem of Tzelem, as above, whereby they are raised and separated from the Yesod, and do not receive from it its aspect of Gadlut, and even in Gadlut remain in her air as in Katnut. Rather, its NHY were in the aspect of standing, in their usual manner, so that the heads of the legs too, which are the aspect of GAR of AVI, also receive from the Yesod its Gadlut, which caused them to break, as is explained. And by this you will understand the words of the ARI in Etz Chaim, Gate 8, end of Chapter 3, where he explains there that the Daat of the Nekudim is above HB, because AK stands and does not crouch; study it there well. And this is as above, for the heads of the legs too, which are the aspect of GAR of AVI, receive GAR from the Yesod of AK, the aspect of its Gadlut, which breached the Parsa and brought out the Yod from Avir — and this illumination that remained in the secret of Or is called the Daat that brings the illumination of Hochma outward, as is known, and so AVI of Nekudim were found to have received from this Daat. Study it there well.
And this is what it says, “The Bina of Atik was not clothed at all, but illumination is drawn from it externally to the forehead of AA” — and this is because in the Bina of Atik this correction of Mem and Lamed has not yet been made, since in Radla there still clothes the aspect of the Malchut of AK of restriction one, as above, and therefore it is still in the aspect of standing, like AK, for this correction of crouching — meaning the raising of the legs above the Yesod — begins from restriction two, as is known. And therefore the Bina of Radla could not clothe in AA, which is already corrected in the aspect of crouching, through the NHY of Atik that are drawn from restriction two; but nevertheless her illumination is drawn within the forehead of Atik, which is the aspect of the Mem of Tzelem, since the ears and the forehead are the aspect of Mem of Tzelem, as above. For since the Mem of Tzelem bears nothing from the screen of Atik, the forehead can therefore receive the illumination of the Bina of Radla, since there is no screen at all between them; however, it does not receive from the aspect of the Hochma that is in it, since it is the aspect of Mem
that does not receive Hochma, as above; rather, the intent is only for the light of Hassadim, since in the aspect of the light of Hassadim there is no distinction or difference at all between the Bina of Radla and the aspect of the ears and forehead, which are above the Yesod, and the screen of NHY does not rule over them, to separate them from GAR of Radla. Only that this is said regarding the light of Hassadim alone. As is explained.
And this is what it says: “Also in the Rosh of AA there is its own Daat, and within it is the Yesod of Atik; and illumination also issues from the aforementioned Yesod, breaks through and goes out, and strikes the light of the Bina of Atik which is outside; and they strike one against the other — that which is inside goes out, and that which is outside enters in” — the meaning is: that the Rosh of AA is discerned as the Daat of Atik at the time of Gadlut, as above, since AA is the aspect of AHP of Atik, and the half of the point of the lower Keter of the Nekudim, which is because of the bottom Hey that rose to Einayim and brought AHP of Atik outward, and therefore these AHP were sorted into the three heads of AA. And it is found that at the time of Gadlut, by the power of the illumination of AB and SAG that breaches the Parsa of restriction two and brings the bottom Hey down to its place, to the mouth of AA, it is found that GAR of AA return to the Rosh of Radla and become the aspect of the Daat of Radla, meaning the ZAT of its Rosh. And this is what it says, that also in the Rosh of AA is the Daat of Radla — meaning the three heads of AA that return to it and become its Daat. And it has already been explained that they do not truly become its Daat, since they cannot truly become one Rosh, because the aspect of the closed legs of NHY of Atik that are in AA do not change even at the time of Gadlut, and therefore it cannot clothe even the Bina of Radla, in which there is no closed Mem, and even her GAR are in the aspect of the illumination of Hochma, as above — and how much more so that they cannot clothe the Hochma of Radla. And therefore GAR of AA are discerned, even now, only as the aspect of the hidden Daat of Radla, as above.
And this is what it continues, “and within it is the Yesod of Atik, and illumination also issues from the aforementioned Yesod, breaks through and goes out, and strikes the light of the Bina of Atik” — for now, after the screen descended from the membrane of the air to the mouth of AA, and the illumination of Hochma was revealed in the aspect of Lamed of Tzelem, which is the correction of the opening of the eyes, since they opened in the illumination of Hochma, as above, since the Yod comes out of their Avir and remains in the aspect of Or, this causes the aspect of Gadlut also in the Mem of Tzelem, which is the aspect of the forehead — but not in the internality of the forehead, since the aspect of the Mem does not change, as above — rather, this aspect of Gadlut that arrived there breaches this vessel, and goes out from the vessel, meaning outside the forehead.
And this is what it continues, “and they strike one against the other” — for that aspect of Gadlut that entered the forehead, from the aspect of the connection with Radla, is discerned as the complete opposite of the aspect of inner light that is in the forehead, since inner light is specifically the aspect of covered Hassadim, in the secret of “for He desires mercy,” and it is posterior to the light of Hochma, as the ARI wrote concerning the closed Mem, which is always in the aspect of air — whereas its opposite is the aspect of the Gadlut that now enters the forehead, which is the aspect of the illumination of Hochma, as above. And therefore they strike and repel one another, as the ARI’s words.
And this is what it says, “and that which is inside goes out, and that which is outside enters in” — because of the opposition between them, the illumination of the renewed Gadlut cannot remain there within the forehead, but rather goes out and hovers over the forehead in the aspect of surrounding light, and that which is outside — meaning what has now become the aspect of surrounding light — can enter, from this aspect of it, back within the forehead, since it now enlarges the covered Hassadim themselves, and praises them, in such a way that those covered Hassadim are found to be more important than the illumination of Hochma of itself.
And understand this well, that before it went out from the vessel, it could not be revealed together with the aspect of the Hochma that is in it, since the inner light would clash with it and not allow it to be revealed, because of “for He desires mercy,” which is the secret of the Mem of Tzelem, which never undergoes change. And therefore it is compelled to go out from the vessel of the forehead, and there the aspect of the Hochma within it is revealed; and after it is revealed there, from outside, in the aspect of surrounding light, then it sends its illumination inward, meaning in the aspect of reflected light, which enlarges the covered Hassadim as they are — which is the aspect of the revelation of their importance and the doubling of their lights. For before this, before the Yod went out from the Avir of Lamed of Tzelem — even though this does not affect the Mem of Tzelem at all, since they are the aspect of covered Hassadim regardless — nevertheless, there rides upon them, at any rate, an aspect of diminution, in the event that they were willing to receive Hochma. But now, this diminution too has passed from them, and by this the aspect of the Hassadim within them is enhanced, and they are also doubled, since they join with the aspect of Radla, to the extent possible for them — meaning from the aspect of the light of Hassadim. And this matter is explained in the words of the ARI (in Shaar HaKavanot, in the discourses on the Tefillin) concerning the Mochin of Gadlut of ZA; and from there you should study it. For this illumination that goes out and breaches the forehead is, in ZA, the aspect of the Tefillin of the head.
And this is what it says, “and then that illumination is drawn downward, to the forehead of AVI, etc., to the forehead of ZA, etc., and from there that illumination is drawn further, to the eyes of ZA, and then he can raise his eyes and look at the forehead of AA, and a great light descends to him from there” — here it hints at the order of the drawing of the Mochin of Gadlut to ZA, how it is drawn from the head of the degrees, from the Bina of Atik. For after the illumination of the Bina of Atik comes revealed within the forehead of AA, by reason of the joining of the three heads of AA into one with their GE that are in Radla, and the three heads become the Daat of Radla, as above, the illumination of Hochma too that is in the Bina of Atik is drawn to the Mochin of AA, and the striking is made, as above, and that which is inside went out and struck the revealed light of the Bina of Atik, and there, on the forehead, the aspect of surrounding light is made — this light, revealed in the illumination of Hochma, which is for this reason called a great light, is drawn and descends to the Mochin of AVI, and there too that striking is made, just as in AA, and the light is revealed on their forehead in the aspect of surrounding light. And from there it descends to the forehead of ZA, in that entire order just as in AA.
And this is what it says, “and from there they are drawn to the forehead of ZA, and the judgments and the Gevurot that are there are subdued, by the power of the Atara [crown] of Gevura that is there, in the Daat within the forehead of ZA, and are sweetened; and from there that illumination is drawn further, to the eyes of ZA, and then he can raise his eyes and look at the forehead of AA, and a great light descends to him from there” — meaning, as above, that the reception of the light of Gadlut is by way of the forehead and the Daat within it, which is the aspect of Mem of Tzelem, and there, in the forehead, this light cannot be revealed inwardly, but only from outside, in the aspect of surrounding light; but from the forehead that illumination is drawn to the eyes of ZA, where it is the aspect of Lamed of Tzelem, and then he attains the opening of the eyes, since the illumination of Hochma is revealed in him, and he can look and receive from the surrounding light that is on the forehead of AA.
And this is what it says, “it must be that the light of the Hochma of Atik descends concealed within the illumination of the Bina, and it too illuminates further downward, on the forehead, in the manner mentioned above, for there is Hochma of ZA there, and it receives illumination” — meaning, as is explained, that the illumination of Hochma is revealed in ZA in the secret of the opening of the eyes. For that is the place of the revelation of the surrounding light that is on the forehead. For within the forehead it cannot be revealed, since it is the aspect of Mem of Tzelem; but in the eyes, and within — which is the secret of the two holy apples — it is revealed. And this is what it emphasizes, that there is Hochma of ZA there, and it receives illumination.
And this is what it says, “for the totality of Radla grasps its light in this air that is between Galgalta and Mocha Stimaa [the concealed brain], and the secret of this air is the secret of ‘Let there be light,’ ‘let there be Avir,’ for the Yod went out from Avir and Or remained” — here it hints at the root of the revelation of the illumination of Hochma in AA, from where it is drawn to ZA. For after the bottom Hey descended from Einayim down to the mouth of AA, and the three heads of AA, which are AHP of Radla, were included in Radla into one Rosh, then this inclusion is not revealed in the Galgalta of AA, since it is the aspect of Mem of Tzelem, but rather it is revealed in the brain of the air, and in it is discerned that the Yod went out from Avir, leaving Or — meaning, that the bottom Hey descended from the screen that is in the membrane, down to the mouth of AA, and therefore the brain of the air receives the totality of the light that is in Radla, which is the secret of the revelation of the light of Hochma, as above. And understand this well.

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