Parte 16 · Capítulo 131
O texto do Ari
Traduzido por IA
Ainda não disponível em Português — exibindo: English
- And behold, there are yet two more couplings in ZON of Atzilut. However, the first, which is more choice, is for the need of Yetzira, and the second coupling extends for the need of Assiya. Nevertheless, since the root of these two couplings is drawn from ZON, whose root was only the six extremities (VAK) alone, without Mochin — therefore, when it illuminates in Yetzira, in the secret of "six Sefirot nest in Yetzira," they illuminate in Yetzira only the six extremities alone, and there is no Partzuf in all of Yetzira more than VAK, without Mochin. Therefore there is no procreation for ZON of Yetzira, and all the more so in Assiya.
Luz Interior
Traduzido por IA
Ainda não disponível em Português — exibindo: English
Perguntas e respostas
Ainda não disponível em Português — exibindo: English
Carregando as perguntas…
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
And why is there in Yetzira only Mochin of VAK [six ends], and no discernment of conjugal right there, but only food and clothing?
And you must remember what the ARI wrote above (page 1932, item 79), that the second discernment that was on the eve of Shabbat after the fifth hour, that is, that Beria rose to the place of YESHSUT of Atzilut, and Yetzira to the place of ZA, and Assiya to the place of the Nukva at the time of her being back to back with ZA, that is, from the Chazeh [chest] of ZA downward; and likewise Assiya was clothing Yetzira from the Chazeh of Yetzira downward, and the six lower ones of Yetzira were still below the Parsa of Atzilut. And he said there that it is the state of the worlds in their truth. See there. And the reason was explained there: because the entire level of AA of Atzilut belongs to ZA, since AA clothes upon the ZA of the world of Nekudim, so that when they sort all the 320 sparks and correct the seven kings that died, ZA will return to his first place, which is in the ZAT of Nekudim, which is now the entire place of AA. See there. And it turns out that in the second discernment, when ZA had already risen to AA and clothed the entire level of Atzilut, he thereby returned to his true place; and it turns out then that all three worlds BYA became the discernment of his part from the Chazeh downward, for they stand in the place of YESHSUT and ZON of Atzilut, which are the place from the Chazeh downward of AA, and now it is the place from the Chazeh downward of ZON. And it is known that even at the time when ZA attains Mochin of AB, which are the illumination of Hochma, nevertheless Hochma is revealed in him only from the Chazeh downward, but from the Chazeh upward he remains in covered Hassadim.
And it follows from this that all the illumination of Hochma that ZA receives at the time of his clothing the level of AA is revealed only in the three worlds BYA, which stand from the Chazeh downward of him. And if you further discern in the three worlds BYA themselves, behold, Beria too, which stands in the Tifferet of ZA, she too has no need of the Mochin of AB, and her way too is in covered Hassadim, like the part from the Chazeh upward; and that she receives the Mochin of AB is only in order to bestow upon the world of Yetzira, which is the discernment of the vessels of ZA, whose correction is only through the Mochin of AB. That is, in the ZA of direct light, for the whole difference between the Bina of direct light and the ZA of direct light is that Bina is the discernment of covered Hassadim without Hochma, for she rejects Hochma and desires only Hassadim; but at the time when she emanates the ZA of direct light, she draws to him the illumination of Hochma, which is the Mochin of AB, as above in Part 1, page 5, the passage beginning “And the reason.” See there. And therefore it is found also in the order of the emanation of the Partzufim [pl. of Partzuf] that as long as ZA has no illumination of Hochma, there is no revelation at all of his own discernment, and ZA is then regarded as without a Rosh [head]. And therefore only the world of Yetzira is regarded, which is the discernment of the posterior of ZA and stands in his place, and it is the principal recipient of these Mochin of AB that ZA has at the time of his clothing the GAR [first three] of AA, which is the level of AB. As is known.
But the world of Assiya does not then receive these Mochin, because the Nukva of ZA himself had not yet risen with ZA to the GAR of AA, but stands in the place of AVI and clothes ZA from the Chazeh downward, which is the discernment of back to back. And therefore the world of Assiya also clothes the part from the Chazeh downward of Yetzira in the discernment of back to back, which means, “and their posteriors inward, and their faces revealed outward.” That is, the wall of NHY is hidden inward through the correction of the illumination of the posterior from Ima, who rejects Hochma, and therefore her NHY are not aroused in her to develop and receive Hochma, and only the wall of HGT up to the Chazeh rules in her, which receives only covered Hassadim. Thus the world of Assiya receives nothing at all from the Mochin of AB, even at the time of the ascent of BYA to Atzilut that was before the sin.
And this is what he says, “For surely the two couplings of ZON are only to draw vitality and abundance to Yetzira and Assiya, etc., and from the first coupling of ZON of Atzilut, which is face to face, vitality is drawn to Yetzira in the discernment of VAK. And from the second coupling of ZON, which is back to back, the vitality is drawn to Assiya, to give them life in the discernment of three within three” — that is, as was explained, that the principal state of the worlds in their truth is as they stood in the second discernment, on the eve of Shabbat after the fifth hour, which was before the sin, when Yetzira then received from the coupling of ZON face to face for the birth of souls, that is, the Mochin of AB that are in the GAR of AA, from which come the births of the souls of the righteous; and the world of Yetzira is therefore regarded as the principal bearer of the illumination of Hochma, as above. And therefore, now, at the time of her fall below the Parsa of Atzilut, the Mochin of SAG do not suffice for her for the discernment of GAR and Mochin, for she has no Mochin except only from ZON face to face, that is, Mochin of AB; and therefore she cannot receive from ZON anything but VAK without a Rosh, for the Parsa separates the Mochin of AB, and they cannot illuminate anything below the Parsa. In such a way that this obligation of hers to receive from ZON face to face is her entire inferiority at the time of her being below the Parsa, for because of this she remains without Mochin altogether, since these Mochin cannot illuminate below the Parsa. And therefore there are no Mochin of birth in her at all. For there is in her only the discernment of HGT NHY alone. And she lacks GAR.
And the world of Assiya, which even at the time of her being in wholeness, that is, in the second discernment that was before the sin, did not receive them then except from the second coupling of ZON, which is back to back, as above — it turns out that now, after the sin, it also receives from Yetzira the discernment of back to back, that is, from its Chazeh downward, and it turns out that it has only the discernment of NHY alone, which is regarded as a Partzuf of Ibur [impregnation], that is, three within three. This means the light of Nefesh in the vessels of HBD, that is, half of Yetzira; for Yetzira has the lights of Nefesh Ruach in the vessels of HBD HGT up to the Chazeh, and because of this they are called HGT NHY. And Assiya has only the discernment of the NHY of Yetzira, which is the light of Nefesh in the vessels of HBD. As is known.