Parte 3 · Capítulo 8

O texto do Ari

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*And after we have explained that all the emanated are one phase, comprising all four foundations, which are the four letters of HaVaYaH, which are the four worlds ABYA, and that they have a fifth, upper phase, an intermediary between them and Ein Sof, we shall now explain each world in general, and afterward, with God's help, we shall return to explain them all together as a single generality.
And behold, everything that was created in all the worlds is only four phases, which are HaVaYaH as above. And they are: the spiritual phase1 called soul, and the phase of the body's limbs, and the phase of the garments, and the phase of the house.
And let us speak of the world of Atzilut, and from it all the rest will be understood. For behold, the inner part of the whole of Atzilut is the spirituality called soul, and it is clothed within the limbs of the body called vessels, which are2 the ten Sefirot called head, arms, and body.
And let us return to the matter of3 the body, for this phase is the ten Sefirot, ten measures, for they have limit and measure, as is written in the chapters of the Heichalot concerning the Shiur Koma, which is two hundred and thirty-six thousand myriads of parasangs, and so on.
And this body is clothed within the garments of Atzilut, as our sages said, the Holy One, blessed be He, clothed Himself in ten garments, a garment of pride, as it is written, "The Lord reigns, He is clothed in majesty," and this is the secret mentioned in the chapters of the Heichalot, that there4 the robe of the Creator, blessed be He, is called Zahariel, and so on. But in the soul that is within, there is no measure at all; however5 relative to Ein Sof, we may call them by the name of measures and Sefirot even with respect to the soul.
And behold, these garments are within the phase of the houses, which are the seven Heichalot of Atzilut, which are the phase of the world itself, which are the heavens and the earth, and the air between them, for all this is the phase of the houses, and they are called the world of Atzilut, within which the upper man sits, who is soul and body, and the garments of Malchut are placed in the chamber of the supernal King, which is the whole generality of the world of Atzilut.
And these four phases are the phase of the ten Sefirot, which begin from Hochma above, and there are four phases in them as above, and moreover, there is the phase of Keter, which is the fifth phase mentioned above, the root for them all, and it too contains the root of the four phases mentioned above.
It follows, then, that the phase of the light and the soul in Keter is the root for the ten Sefirot of the souls of Atzilut, which begin from Hochma as above,6 and the phase of the body in Keter is the root for the ten Sefirot of the bodies within the ten Sefirot of Atzilut, which begin from Hochma as above, and the phase of the garments in Keter is the root for the ten Sefirot of the garments within the ten Sefirot of Atzilut, which begin from Hochma as above, and the phase of the chamber in Keter is the root for the ten Sefirot of the chambers within the ten Sefirot of Atzilut, which begin from Hochma as above.
Afterward, the world of Beria was created, in exactly the same way as above, for by way of7 the screen, which is the ground of the chamber of Atzilut, it shone below, and there was imprinted there8 a stamp of everything that had been in the world of Atzilut, and it is called the world of Beria, since it is9 a light of offshoot, and is not the upper light itself; and indeed, since it is the stamp of Atzilut, it must contain all the phases that are in Atzilut.
And it is that the phase of Keter, which is the fifth phase comprising the four phases mentioned above, imprints a Keter at the head of Beria similar to itself, and from the light of Keter of Atzilut, the light of Keter of Beria is imprinted, and from the body of Keter of Atzilut, the body of Keter of Beria is imprinted, and from the garment of Keter of Atzilut, the garment of Keter of Beria is imprinted, and from the chamber of Keter of Atzilut, the chamber of Keter of Beria is imprinted.
Rather, these lights were not extended from Keter of Atzilut itself to Keter of Beria, but by way of Malchut within Malchut of Atzilut, which is Atik of Beria, as above, which clothes in Keter of Beria, and it was she who extended these four phases in Keter of Atzilut, and created them in Keter of Beria, and likewise the ten Sefirot of Atzilut did, and they extended their light by way of the aforementioned Malchut, which is in the aforementioned Keter, and imprinted the stamp of Atzilut in Beria: soul from soul, body from body, garment from garment, chamber from chamber.
And so it is likewise in Yetzira, for Malchut of Beria was Atik, joined with AA of Yetzira, and there it is called Keter of Yetzira, and the five Partzufim of Beria extended and imprinted their stamp in Yetzira, in the manner mentioned above regarding Beria: souls from souls, and bodies from bodies, garments from garments, and chambers from chambers. And likewise the five Partzufim of Yetzira imprinted their phases in Assiya: souls from souls, and bodies from bodies, garments from garments, and chambers from chambers, and likewise as above, all the worlds together as a single generality.

Luz Interior

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Este comentário ainda não foi associado a itens específicos — as notas aparecem na ordem de leitura, e o número ao lado de cada uma conta as próprias notas, não os itens do texto do Ari.

Item 2

When ABYA are in wholeness: This speaks of the time when Beria, Yetzira and Assiya are in wholeness, when they ascend to Atzilut, such as on Shabbat, when they clothe one another, like the upper man who is soul and body and garment and sits in the palace of the King.

Item 3

Head, arms, body, palace: These are names for the ten Sefirot of the Partzuf: the head is the Sefira of Keter within it. The arms are Hesed and Gevura: the Sefira of Hesed is the right arm, and the Sefira of Gevura is the left arm. The body is the Sefira of Tifferet, and from the navel downward are the four Sefirot, Netzah, Hod, Yesod and Malchut.

Item 4

The ten Sefirot of the body are called ten measures: This refers back to what he wrote above (Chapter 5, Item 1), that Hochma is soul, Bina is body, ZA is garment, and Malchut is palace. And it has already been clarified that on the side of the light there is no limit at all, and moreover it does not even mind the limit that is in the vessels, since it therefore performs a striking (as above, Chapter 1, Item 70, in the Ohr Pnimi); and the vessels that impose a limit begin, among the ten Sefirot, only from Bina downward, namely: body, garment, palace, which are phase two, phase three and phase four; but phase one, which is Hochma, called soul, is not considered a vessel at all, and this is what the ARI writes, that since the ten Sefirot of the body are called ten measures, because from phase two the vessels that create limit and measure begin, whereas the ten Sefirot of the soul, namely phase one, called Hochma, "have no measure at all," because phase one is not considered coarseness at all, as written in the Ohr Pnimi mentioned above, and therefore it has no phase of vessel or measure.

Item 5

This is garment: This is garment.
With respect to Keter, called Ein Sof: That is, with respect to Keter, called Ein Sof, even Hochma, which has coarseness in it, is regarded so, because in Ein Sof there is nothing at all of the will to receive, as clarified at length above (Ohr Pnimi, Part 1, Chapter 1, Item 50, Sub Header, "And the reason"), and therefore it is called by the name phase one.

Item 8

Even in Keter these four phases are discerned: As written above, that even in Keter the four phases called soul, body, garment, palace are discerned, which are Hochma and Bina, Tifferet and Malchut (HB TM), but only in the phase of roots.

Item 9

The conclusion of the degrees, wherever it is: The conclusion of the degrees, wherever it is, comes about only by cause of the screen that is in the vessel of Malchut within them, as has been well clarified in the previous parts, in such a way that the expansion of the degrees from Ein Sof, blessed be He, to the emanated being is found to stop and remain "standing," ceasing to expand, at the moment it touches the screen — like one standing on the ground above it, where the ground does not allow him to expand within it and inside it; so does the screen halt the light from expanding within it and inside it, and therefore the screen is called by the name "ground."
And it has already been clarified above, in the Ohr Pnimi (Part 3, Chapter 3, Item 6), that the ten Sefirot of the world of Beria were created by the refinement of the screen of phase three, which is in the world of Atzilut, to phase two — see there (and see the Inner Observation, Part 2, Item 72, Sub Header, "And so that" — see there the whole passage) — and this is what is written, that by way of the screen, which is the ground of the palace of Atzilut, it shone downward, and so on, that is, by cause of its refinement, as clarified there.
Like a seal and its imprint: That is, just as the seal lacks nothing of all the forms found in the seal, so all the forms found in the world of Atzilut emerge in the world of Beria; and for this reason this is called by the name seal and imprint. And there is a further and more original reason, for the whole coming of the upper light to Beria is by force of that same ascending reflected light, which by the coupling of striking upon the screen of phase two that is in the ground of Atzilut, above it, in Atzilut itself — that very same reflected light returned and sparkled and passed through the screen and widened the vessel of Malchut into ten Sefirot from itself and within itself, and expanded there from above downward (as has been well clarified above in the Ohr Pnimi, Part 3, Chapter 2, Item 3); so that it is found that all the phases that the reflected light clothed in Atzilut from the ground upward, returned and were drawn and came also from the ground downward. And this reflected light is entirely like a seal, in that whatever is engraved on it is found to be copied onto the imprint made from it; so that reflected light, all the phases and the whole stature that it clothed from below upward, returned and brought them to Beria from above downward, and copied them there in Beria without any lack or change whatsoever, and therefore this action is called by the name seal and imprint.
The general rule: This is the general rule: wherever it is discerned that the reflected light ascends from below upward, the self of the upper light is found clothed there in this reflected light, which indicates the expansion of the light of Ein Sof, blessed be He, to make vessels, of which the ARI speaks above (Part 1, Chapter 1, Item 1); but in the place where it is discerned that the reflected light expands from above downward, in the manner mentioned, in the ten Sefirot of Beria, as written above in the passage nearby, then the upper light clothed here in this reflected light is no longer the self of the upper light, but is regarded rather as "a light of offspring," drawn from the upper light, "and not the very light of the upper light itself." And the reason is that it is drawn by force of the screen that raises reflected light because of the restraint within it, as above, and therefore the power of the lower one is already mixed into it, and it too is limited by the measure of the vessels and the stature that is in the screen, since the screen precedes the expansion of these ten Sefirot; that is, the screen is the cause that brings about the appearance of these ten Sefirot, and for this reason the light is limited by it, and it has already gone out from the category of the self of the upper light and is regarded as a light of offspring — unlike the reflected light ascending from the screen upward, which cannot raise anything at all of its coarseness there (as above, Part 3, Chapter 4, Ohr Pnimi, Item 50) — see there. Indeed this is said of the world of Beria and below; but in Atzilut there is no screen at all, as above, and therefore every light that is there, up to the conclusion of the legs, is regarded as the self of the light.

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10For the Malchut of the upper one is for this reason called a spark of the Creator, as above, being what draws and emanates the degree below her — as written above, that all the degrees and the Partzufim [pl. of Partzuf] and the worlds, from the Rosh [head] of the line to the end of Assiya, emerge and are emanated one from the other by way of cause and effect. That is, that the Malchut of Malchut of every upper one descends below her degree, and she is what draws all four phases of the lower one, as is explained well and at length in Part 2, in the Inner Observation, Chapter 5, item 59. (For all these matters would have needed to be written here, had I not spared the printing costs.)

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