Partie 14 · Chapitre 194

Le texte du Ari

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And just as it is the matter of the bending of the head of Arich Anpin in order to add NHY to Aba and Ima, so too, through the bending of the head, Arich Anpin adds the aspect of Yesod to ZA. But there is a difference between them: to give NHY to Aba and Ima, Arich Anpin must bend his head, along with all the Tikunim that are from the eighth Mazal until the thirteenth Mazal. But to give the aspect of Yesod alone to ZA, there is no need except for him to bend his head in the aspect of that last thirteenth Mazal alone, which is also the aspect of the Yesod of the beard of Arich Anpin, and it descends to the head of ZA literally; then it influences a great light of influence upon the Mochin of ZA, and from there a great light is drawn below, and the aspect of Yesod is added to him.

Lumière intérieure

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1He must bend his head, along with all the corrections that are from the eighth Mazal until the thirteenth Mazal. That is to say, that he must bring his head down from the place of the GAR [first three] of Atik, where the discernment of the eight upper corrections of the Dikna [beard] now is, to the place of his HGT that became HBD, where the discernment of the four lower corrections of the Dikna is, as above in the adjacent item. And this is what he says, “that to give NHY to AVI, AA must bend his head, along with all the corrections that are from the eighth Mazal until the thirteenth” — for through the bending of his head, which means that he couples in the place of the four lower corrections of the Dikna, as above, he brings out new NHY for AVI, that is, through the coupling of his palate and throat that is in the place of his HBD; and the four lower corrections of the Dikna are included in the coupling, as above in the adjacent item. See there.
2There is no need except that he bend his head in the discernment of that last thirteenth Mazal alone, which is also the Yesod of the beard, and it descends until the Rosh [head] of ZA. It has already been explained above in the adjacent item that when it is not the time of the coupling for the need of the lower ones, AA is found with his head very erect, which means that he has no connection whatsoever with the lower ones and is entirely removed from them; for then all his bestowal to the lower ones is only from the discernment of his HGT alone, that is, the Bina that went outside his Rosh. And since the Keter of AVI, which is the throat, went outside his Rosh, his head is erect by itself alone and entirely removed from the lower ones. And the reason for the matter is that the Hochma in the Rosh of AA is the discernment of the Hochma of direct light, and she was blocked in the membrane, and she bestows nothing of her own discernment to the lower ones, as the ARI writes above (in this part, item 95), that after the third Rosh the upper self was blocked in the membrane of the air, and the light descends by way of the hairs. See there. Which means that from the discernment of Hochma itself there is no longer any bestowal from AA, and every discernment of Hochma that is bestowed upon AVI and ZON is only the discernment of the Hochma of the thirty-two paths that emerge upon the MAN [Mayin Nukvin] of the hairs of the Dikna [beard], as written there, like the light of the sun that passes through small holes; that is, the discernment of the Yesod of the Dikna, which is the thirteenth Mazal, which is the bearer of the screens of the discernment of narrow and short, and therefore he calls the mouths of the hairs small holes, meaning that they are very narrow. However, from the discernment of the upper self of Hochma, which is the Hochma of direct light, he no longer bestows upon the lower ones. Therefore the Rosh of AA is regarded as being very erect, meaning very far from the lower ones beneath him.
And this is what he says: “To give the discernment of the Yesod alone to ZA, there is no need except that he bend his head in the discernment of the thirteenth Mazal, which is also the discernment of the Yesod of the Dikna” — meaning that he makes this coupling in the place where he now stands, which is in the GAR of Atik, and so his Peh [mouth] is in the place of the Peh of Radla [the unknown head], and there he makes the coupling of Neshikin [kissing], palate and throat, for the need of the Yesod of ZA. And nevertheless this is regarded as the discernment of a partial bending of the head, since he does not serve there from the discernment of his self, that is, the Hochma of direct light, but only upon the discernment of the MAN of the hairs, which is the thirteenth Mazal, which is the Hochma of the thirty-two paths. And this is what he says, “there is no need except that he bend his head in the discernment of the thirteenth Mazal” — meaning, not as with AVI, where he descends entirely from his place in the GAR of Atik to the place of the four lower corrections of the Dikna, which is the place where AVI stand, where there is the level of AB alone; but rather he stands here in his place in Atik, where there is the level of Keter. And this is not a complete bending of the head; but since he serves with the MAN of the thirteenth Mazal and not in the discernment of his self, this is regarded as a partial bending of the head, for he has departed from the level of the Hochma of direct light to the level of the Hochma of the thirty-two paths.

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