Parte 13 · Capítulo 177
O texto do Ari
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- But what I did receive is that the ten Sefirot of the head are in their order, from Keter to Malchut, with Malchut at the end of them all, even in the aspect of the encompassing ones; and they are not like the encompassing ones of the beard, which are from below upward. Thus it is found that the last Sefira of the skull, which is Malchut, is in the corners (pe'ot) of the head; and even though they are two, they are called one, as above, in the first correction of the beard.
Luz Interior
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Observação Interior, perguntas e respostas
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Carregando a Observação Interior…
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However, it has been explained above in the words of the ARI, that in Etz Chaim, when they went outward, they encountered the three heads of AA — Galgalta, the air, and Mocha Stimaa — and were mixed with them, and according to their mixture within these three heads, their names were changed accordingly (as above, item 79). See there. Namely, that they received within them the discernment of the correction of the Mem, Lamed and Tzadi of Tzelem, like the three heads of AA, and therefore their discernment changed from what it was before, meaning that they are not as revealed as the inner AVI. Rather, they too clothed to some measure in the Mem, Lamed and Tzadi of the three heads of AA. Therefore, just as the main revelation of Hochma in AA is in Mocha Stimaa, but because of the correction of Izka Rabba it does not reveal its Hochma — for this is the secret that the membrane in Mocha Stimaa never ceases — so too, the discernment of the Hochma of the hairs of the head, which is much higher than Mocha Stimaa, is never revealed from there except in the secret of the surrounding light of the Tefillin, as written in its place; but they never come in the clothing of the internal vessels. And whatever comes in the clothing of the internal vessels from the discernment of the returning surrounding light of the hairs is only from the discernment of the hairs of Dikna alone. For through their revelation in AVI, the membrane of the Hochma of AVI is broken, and their Hochma expands in the secret of the thirty-two paths of Hochma and comes to the Mochin of ZA, and then the membrane is broken also from the Mochin of ZA. And Hochma is revealed in the Hassadim from the Chazeh downward of ZA, as written in its place.
And for this reason it is discerned, that after the coupling of the Gadlut of AA, whose level emerged at the level of AB of MA, when its hairs of the head and of Dikna were corrected, as above — the hairs of the head received all their correction at once, namely the discernment of the correction, like Mocha Stimaa, that they should not clothe in the internal vessels, except always as surrounding, in the secret of the Mochin of the Tefillin that are on the forehead outside; and from this discernment they came in all their correction. But the hairs of Dikna, whose way is to come and clothe in the discernment of the internal Mochin for AVI, as above, were not corrected in this way permanently, but only at the time of the coupling — namely, when AA rises to Atik and AVI rise to AA, then the hairs of Dikna bestow the discernment of Hochma from their surrounding lights, and after the coupling this light immediately departs from them, and they remain again without light, but only in the discernment of surrounding vessels.
Therefore, the standing of the hairs of Dikna outside the time of the coupling is discerned — namely in their resting state, when they are empty of light — as standing in reverse order, Malchut first and Keter last. Meaning: for at the time of the coupling it is discerned that the greater the coarseness, the higher its level; thus phase four has the level of Keter, phase three the level of Hochma, phase two the level of Bina, phase one the level of ZA, and the discernment of Keter has the level of Malchut. Thus the greater the coarseness, the first in standing. But outside the time of the coupling, when these levels are empty of their lights, then the coarseness within them is discerned as a deficiency and not as an elevation; and therefore the coarseness of Keter, which is phase four, is found to be the lowest degree of all, and above it phase three, attributed to Hochma, and above it phase two, attributed to Bina, and above it phase one, attributed to ZA, and above them all, the coarseness of Keter attributed to Malchut.
And all this is only in the hairs of Dikna, which remain, after the coupling, in the emptying of their lights, and therefore the order is reversed in them. This is not so with the hairs of the head, which do not empty of their lights after the coupling, as above, since in any case they do not come in the clothing of the internality of the Mochin; therefore they stand always in their order, Keter above and Malchut below, according to the words of the ARI, that the Malchut of the hairs of the head is in the corners (pe’ot) of the head. And what he says, that from those hairs of the corners (pe’ot) of the head an abundance descends to the hairs of the first correction of Dikna, and from there to the rest of the corrections of Dikna, will be explained below.