Partie 14 · Chapitre 151

Le texte du Ari

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And what is said in the Idra, that those strands spread until the tops of the shoulders of Arich Anpin — the intention is not above, in Arich Anpin itself; for if so, how could it say "in order to draw to the brain of ZA," when it is very far from them? Rather it is to be understood with what we said above: that the two lower segments of Hesed and Gevura of Arich Anpin are what are called the tops of its shoulders, which are the two coronets in the Daat of ZA. And there, in the Daat, the place of the standing of the two tops of the shoulders — until there reach the ends of the hairs, and the lights go out from there, and strike and rupture, and enter within the Mochin of ZA. And the true explanation of this language has been given in Birkat Avot of the second day of Rosh Hashanah, in the word "Our G-d and G-d of our fathers." See there.

Lumière intérieure

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1The heads of his shoulders, which are the two crowns that are in the Daat of ZA; and there, in the Daat, is the place of the standing of the two heads of the shoulders, until there reach those locks of hair. And behold, above he says that the intention is not above, in Arich himself; and here he says that they stand in the Daat of ZA. Indeed, you must remember what was written above (on page 1569, the passage beginning “And this”): that at the time of the coupling ZA is found included in the bottom three thirds of the HGT of AA, which are the heads of his shoulders; and therefore, even after he descends to his place, he takes their discernment with him. And therefore, when AA shines above in the heads of his shoulders, the illumination is found to reach the Daat of ZA in his own place; for the discernment of the Tifferet and the Yesod of the Daat of ZA is literally the discernment of the heads of the shoulders of AA, as above. And since they are one discernment, therefore the illumination of AA above reaches, together with it, the Daat of ZA as well.

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