Parte 7 · Capítulo 10

O texto do Ari

Ainda não disponível em Português — exibindo: English

It is written in Idrat Nasso, p 131b, “Some were perfumed and some were not perfumed.” This does not mean that there are some kings among them that were perfumed and some that were not perfumed. Rather, it means actually some of them, a part of the kings themselves, from each and every part of each of them, some of it was sorted and perfumed, and a part of them, from each and every one in them, was not perfumed and remained below.

Luz Interior

Ainda não disponível em Português — exibindo: English

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.

Não associado a um item

1“Some were corrected and some were not corrected” etc. a part of each and every one of them was not corrected and remained below. It is a Partzuf of one Adam, having corresponding Klipot from its Rosh to its Raglaim, meaning opposite all five Partzufim de ZON de Atzilut. These five Partzufim that were sorted and became Olam Atzilut, each of them left parts of it that were still not sorted, but are destined to be sorted by raising MAN from the work of the righteous throughout the six thousand years of Olam ha Tikun.Know, that remains of the above Partzufim de Atzilut that remained unsorted are the entire good reward awaiting the righteous because the world was created in ten utterances, meaning the ten Kelim de Atzilut in Behinat association of Midat ha Rachamim with Din.It is by that that the conduct of reward and punishment was made in the world, and this is because of the two states of ZON, Katnut and Gadlut. By doing good deeds they raise MAN to ZON, by which it attains the Gadlut and GAR, and the Rachamim appear.If they do bad deeds, by that they cause ZON to return to the state of Katnut and a conduct of Dinmanifests in the world. It is also the same for each and every individual, relating to one’s own Neshama. Yet, here you should understand that there is no absence in the spiritual, much less in Atzilut, where He is One and His name One.The matter of Mochin de Gadlut and Katnut that travel back and forth in ZA de Atzilut by the actions of the Tachtonim, does not mean that when the Mochin de Katnut is absent, the previous Mochin de Gadlut vanish. Rather, there is only an addition here, as the previous Mochin de Gadlut that were extended through the work of the righteous remain for ever, unchanged at all by the bad deeds of the wicked.Instead, the wicked caused a Behinat new Mochin to be made, additional to the previous Mochin, though the conduct of the world is always through the Mochin that is added last. Thus, the chain of time we find in this world, in terms of past and present, extends to us from the Elyonim, from the Pnimiut and Hitzoniut.The past extends from the Pnimiut, and the present extends from the Hitzoniut. The Hitzoniut is always apparent to us in this world, and the Pnimiut is hidden from us and does not serve us at all, but is destined to appear before us in the future, at Gmar Tikun.This is the meaning of “Righteous have no rest, not in this world and not in the next world.” This does not refer to the next world after they die, as it is known, “Set free among the dead.”Instead, some righteous are awarded the Orot of the next world in their life. Our sages tell us that even those great righteous that have already been awarded the next world in their life have no rest. Instead, they must labour in the Holy Work and always come in Behinat Achoraim that precede the Panim in order to raise MAN to a new, higher Mochin.This is so because there is sorting in the Partzufim de GAR de ZA too, above the Orot of the next world. This is the meaning of the Partzufim of the Neshamot being destined to clothe up to Komat AK de Assiya. At that time they will equalize the Koma of the Hey Partzufim de AK, and this will be explained in its place.The matter of this Halbasha, that the Neshamot are awarded clothing the Partzufim Elyonim means the good reward, that is hidden for the righteous in the future. Because of all the Mochin, extended by raising MAN that they raise by the good deeds that they do, though afterwards they come in Behinat Achoraim and cause Katnut in ZON again, we see that the previous Mochin de Gadlut are not absent. Instead, they come as Pnimiut.Hence, they have a way of always extending new Mochin. The first Mochin come to them in Pnimiut, in a way that they extend a higher Mochin every time.Also, all these Mochin that were drawn to the Partzufim Elyonim through the MAN that they raised, all these belong to their share. Though in the present they enjoy only the last Mochin that they have extended, the previous Mochin remain forever. However, they do not use them in the present, so that they will be able to increase strength and go from strength to strength. In the future, they will all acquire all these Mochin that were drawn by them at once.This is the meaning of what our sages said, “The Creator is destined to impart every righteous 310 worlds, as it is said, ‘That I may cause those that love Me to inherit substance, and that I may fill their treasuries’” (end of Masechet Okatzin). It means that the Mochin that they have extended in the Olamot Elyonim is their share in their future.

Ainda não disponível em Português — exibindo: English