Parte 13 · Capítulo 138

O texto do Ari

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And likewise in Zeir Anpin, one lock of hair is drawn from his head and hangs down to the head of his Nukva. And the lock of hair of Arich Anpin is of white hairs, and that of Zeir Anpin is of black hairs, as mentioned in Idra Rabba, page 148, side B.

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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1 The lock of hair of Arich Anpin is white hairs, and that of Zeir Anpin is black hairs: You already know that the hairs of the Rosh [head] are the discernment of Hochma, which was fit to expand in the vessels of Galgalta, had not this membrane of the air corrected it into the discernment of upper waters like the GAR [first three] of Bina. Therefore they are called a returning surrounding light, meaning that it was fit to enter into the vessels and was pushed away from them. And the substance of the hairs themselves is that portion of reflected light that rises from the screen at the time of the coupling, and it must clothe the direct light of the discernment of Hochma of the Galgalta; but it cannot clothe it from within the Galgalta, since it is not there, as above; therefore it clothes it in the discernment of surrounding light above the Galgalta, from above, in the discernment of the hairs of the Rosh.
And it has already been explained above, in the explanation of the nine original Sefirot of Arich Anpin, the reason that there are no more than three vessels in any Partzuf of the Partzufim [pl. of Partzuf] of Atzilut, namely: Bina, Zeir Anpin, Malchut — because every lower one took only the discernment of Ozen [ear], Hotem [nose], Peh [mouth] of the one above, and the one above is the discernment of GE of the one below. (page 1306, the passage beginning “and you shall understand”) study it there well. However, from this discernment there is a further difference among three Partzufim: Arich Anpin, and AVI of Atzilut, as against ZON. For in Arich Anpin and AVI there is also GAR of Bina in the discernment of their vessels; but Zeir Anpin has no root in GAR of Bina, but only in ZAT of Bina — for the whole division of Bina into two degrees is on account of Zeir Anpin, since for Zeir Anpin to exist he needs an illumination of Hochma, which is the opposite of the nature of Bina, which is in the secret of “for He desires mercy”; therefore her self alone is reckoned, which is her discernment in covered Hassadim. And the discernment by which her posterior, which is upon the Hochma, interrupts, and couples with the Hochma face to face, to bring forth Zeir Anpin — this discernment is already reckoned to her ZAT, and is no longer the discernment of the self of Bina. Thus, Zeir Anpin has no root in GAR of Bina but in her ZAT, as explained.
Therefore there is a great difference between the Galgalta of Arich Anpin and the Galgalta of Zeir Anpin. For the Galgalta of Arich Anpin is truly GAR of Bina from its root, so that no restriction rides upon it, and the screen of the mouth that is in Radla [the unknown head] has no effect upon it to remove it from the discernment of Radla, after it was corrected to be in the discernment of the thighs that are above Yesod, as above. However, the Galgalta of Zeir Anpin, although it too is corrected as a kind of GAR of Bina, yet from the discernment of its root it is already the discernment of ZAT of Bina, for Zeir Anpin begins only from ZAT, as above. Therefore this correction of Mem of Tzelem [image] does not make it into the discernment of white altogether — meaning, that no screen or restriction at all rules there, but rather the power of the restricting screen that is in the one above is reckoned in it. Therefore his hairs are black, to indicate that there are in them powers of restriction from the bottom Hey that is in the screen. However, certainly, at the time of Gadlut, when Zeir Anpin receives an illumination of Hochma through the locks of hair of Arich Anpin, then all the power of judgment in them passes away, as is known, and so the hairs would need to become white like the hairs of Arich Anpin. But since the illumination of Hochma does not come into the internality of the Galgalta, because it was corrected in the discernment of Mem of Tzelem, as above, but only in the discernment of surrounding light upon the forehead, therefore the hairs remain black even then; and only the discernment of the ends of the hairs, which reach from the Chazeh [chest] downward of Zeir Anpin — where is the place of the revelation of the illumination of Hochma — there alone do they become white. And in this place, that is, from the Chazeh downward of these hairs, they are called by the name white Tzitzit, for there they are clothed, as explained.

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