Parte 6 · Capítulo 24

O texto do Ari

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Keter, which took its great illumination from the Ozen, its vessel did not break. However, AVI, which take only from the Hotem and Peh, the posterior of their vessels broke. Had Abba and Ima received this light of Hotem and Peh of AK when they were above, close to the place of the Nikvey [holes of the] Ozen, even if they received only a small illumination from the lights of the Ozen itself, the posterior of their vessels would have persisted. However, because they receive only from the Sium of the Ozen, which is the place of Shibbolet HaZakan, although they take some illumination, it does not help them. Therefore, the posterior of their vessels broke. However, because Keter takes the actual light of the Ozen, even though it takes it at its Sium, because it takes its self, it is enough, and even its posterior did not break. Conversely, AVI take only an illumination, while also being in a faraway place. Thus we have clarified these three phases, which are because Keter persisted in its entirety, and AVI broke and their posterior fell, and ZON, their anterior and posterior fell.

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.

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1It is written, “If Abba ve Ima had…” but since they only receive from the Sium of the Awzen, the place of Shibolet ha Zakan, even though they take some He’arah, it doesn’t help them. That is why the Achoraim of their Kelim break. In fact, they were incorporated in the first Zivug on the measure of the Zachar, at which time they also acquired the Ohr Koma de Behina Bet of the Zachar, in which case AVI too have He’arat Awzen, like the Zachar. However, as has been explained above, in and of themselves they are merely Reshimo of Behina Aleph. Hence, this Hitkalelut with the Zachar is merely Behinat He’arah de Ohr Awzen, not Atzmut, as the Zachar.Had they received this He’arah “when they were close to the place of the Nikvey Awzen,” meaning if AVI de Nekudim were Behinat Nekeva in the first Rosh de Dikna, which are the two Tikkunim called Se’arot of the lip, and the Orcha (Path), then their Achoraim certainly wouldn’t have broken, like the first Rosh of Nekudim called YESHSUT, which endured entirely.However, because they are Behinat second Rosh, and take only from the Behinat Shibolet, and also have no Atzmut Ohr Awzen, but only He’arah, their Achoraim break.It is written, “However, Keter takes the actual Ohr Awzen. Although it takes it at its Sium, since it takes its Atzmut, it is still enough. Consequently, even its Achoraim do not break.” It means that Keter is the Zachar, having Koma de Behina Bet by itself. Hence the Ohr Awzen is considered its Atzmut. The matter of the difference between the Achoraim and the Panim will be explained in its place.Now you can thoroughly understand the matter of the Ohr Awzen that was blocked on the Shibolet, brought in the Rav’s words above (Part 6, item 21). The two reasons in the Ohr Pnimi have already been explained there. Here we find, regarding the Zachar and Nekeva in the Ohr of the Eynaim, that even the Zachar doesn’t have a complete Behina Bet, only half this Reshimo, meaning only the Behinat Hitlabshut in it.Hence, there was no Behinat Hitpashtut in the Kelim from the first Zivug that emerged on Komat Bina(see Part 6, Ohr Pnimi, item 23). Even after the second Zivug in the Hitkalelut of the Zachar with the Nekeva, they descended and expanded to the Guf, which are the exterior AHP, called Shibolet in the Dikna, and GAR de Nekudim in Partzuf Nekudim. However, then too they could not shine the Ohr Binainto the Kelim below them, because of the absence of Behinat Aviut de Hamshacha that exists in Behina Bet.For that reason the Ohr Awzen was blocked in the Shibolet, which is the Kli of these ZON, as they cannot give from their Ohr Bina. Similarly, in GAR de Nekudim the Ohr Awzen was blocked in the Bina, and they cannot give anything outside them.This has been explained in detail above (Part 5, Ohr Pnimi, item 40). Here too it is considered that Ohr Bina remains in the Rosh under Malchut de Rosh, as the Ohr Keter in AB, and as Ohr Hochma in SAG, because the whole issue there applies here too.

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