Часть 13 · Глава 196

Текст АРИ

Пока нет на языке Русский — показано: English

Now the thirteen corrections of the beard (Tikkunei Dikna) are the secret of the encompassing [lights] of the face, in the manner that we shall explain, with God's help. For the matter is that it is true that in the aspect of the inner light (Or Pnimi) there are ten Sefirot of the Keter and ten Sefirot of the Hochma; but in the secret of the encompassing [light] there are only thirteen encompassing [lights] of the Keter and of the Hochma alone, for the rest cannot be revealed.

Ор пними

Пока нет на языке Русский — показано: English

Этот комментарий ещё не сопоставлен с отдельными пунктами — примечания идут в порядке чтения, и номер рядом с каждым считает сами примечания, а не пункты текста АРИ.

Не сопоставлено с пунктом

1 It is true that in the discernment of inner light there are ten Sefirot of the Keter and ten Sefirot of the Hochma, but in the secret of surrounding light there are only thirteen surrounding lights of the Keter and Hochma alone, for the rest are not able to be revealed: The difference between inner light and surrounding light that is in the hairs of the beard is this: that in its fixed state it is regarded only as surrounding light, meaning that the lights do not clothe in it, but illuminate from a distance. However, at the time of the coupling, when the beard joins to its Rosh [head], namely to the hairs of the head, and becomes the discernment of Daat and MAN [Mayin Nukvin] that couples the HB of the whole of Radla [the unknown head] and Arich Anpin, then the surrounding light clothes in it, and becomes internal. As above.
And therefore, at the time of the coupling, when the beard completes the AHP for the hairs of the head, behold, it has complete ten Sefirot from Galgalta and Mocha Stimaa [the concealed brain], like the Rosh of Arich Anpin, and there is no difference between them, except that the Rosh of Arich Anpin is inner vessels, while these are outer vessels in the discernment of hairs. However, after the coupling, the screen rises again to the corners of the Rosh, and sends the hairs of the beard outside of the Rosh, for they then become the discernment of above-to-below, since the screen that is in the corners of the Rosh makes them into the discernment of a body. As is known.
And know, that the screen standing in the corners of the Rosh, which sends the beard outside, in the discernment of the AHP that go out from the Rosh, is aligned opposite the membrane of the air, which sends the Mocha Stimaa outside of the Rosh of Galgalta, and Galgalta itself is corrected in the secret of Mem of Tzelem, as above. For this is the rule, that the inner and the surrounding are equal to one another, and there is no difference between them except that this one is inner and that one is surrounding. As the ARI writes, and you already know that the hairs are a complete level of the revealed AB, which could not clothe within the inner vessels of the three heads, because of the correction of the Mem of Tzelem in Galgalta, and therefore all this light went out, in the discernment of a returning surrounding [light], and the discernment of the reflected light that clothes this level also became the remainders of the brain, and they too went out, and became the discernment of the hairs of the head and beard, which are GE and AHP. And therefore, just as the inner vessels of Arich Anpin are divided into three heads: Galgalta, the air, and Mocha Stimaa, so too the level of the hairs is divided into these three heads, in the secret of three Names of HaVaYaH: AB, SAG, MA. And just as the membrane of the air covers the Mocha Stimaa and sends it outside of the Rosh of Galgalta, so the screen of the corners of the Rosh, which is below the two Names of HaVaYaH, AB and SAG, that are in the head, sends the hairs of the beard outside of the Rosh of the level of the hairs, and they become, relative to it, the discernment of the AHP of the body, meaning that the screen rules over them, and they cannot receive from the GE of the hairs that remained in the head. And they became the discernment of VAK.
Now, regarding this going-out from the Rosh, there is a distinction between Galgalta, which is the first Rosh, and the air, which is the second Rosh. For from Galgalta, which is the Name of HaVaYaH of AB, the Mocha Stimaa went out from it entirely, for the membrane separates between them, and it itself is corrected in a closed Mem, and never comes into coupling with the Mocha Stimaa from the discernment of the Name of HaVaYaH of AB that is in it. And in this manner, the Partzuf of the hairs of the beard went out entirely from the discernment of the Galgalta of the hairs of the head, and there remained in it only complete VAK from the discernment of Galgalta, namely the body, from Hesed downward, as above. However, from the discernment of the second Rosh, which is the brain of the air, which is the discernment of Bina, which itself is also included of all three heads, as above, and also has in it the discernment of Galgalta, which is the Name of HaVaYaH of AB — behold, it is regarded that the Mocha Stimaa did not go out entirely from this Rosh, for it went out only from the discernment of the Galgalta included in it, but from its own discernment, which is the discernment of Bina, it did not go out from it, for the whole discernment of the membrane separates the Mocha Stimaa only from the discernment of the GAR [first three] of Hochma, which is AB, but not from the discernment of the Bina of Hochma, which is the SAG of AB, which is the brain of the air, for therefore it is also fit to receive Hochma from it, as above. And in this manner, also the discernment of the beard, which went out from the discernment of the Galgalta and the air of the hairs of the head, because of the screen in the corners of the Rosh, is likewise regarded as having gone out only from the discernment of the AB that is in the air, but from its own discernment, which is the Bina of Hochma, it was not diminished, and therefore it still has now the discernment of the Bina of the Hochma. However, from Galgalta it was diminished entirely, and it has only VAK.
Thus, after the coupling, when the screen rises again to the corners of the Rosh, it sends the beard outside, and it again becomes the discernment of surrounding [light]; then it has, from Galgalta, only the discernment of complete VAK, namely from Hesed downward, but from the discernment of the Hochma of the Rosh, it has from Bina downward. As explained. Thus there remains in the hairs of the beard, from the discernment of the surrounding [lights], only thirteen Sefirot, which are six Sefirot from Keter, and eight Sefirot from Hochma. And it lacks all the GAR of the Keter of Arich Anpin, and the two upper ones, Keter and Hochma, of the Mocha Stimaa of Arich Anpin, namely the discernment of the GAR of Hochma that is in it, which is the discernment of the Name of HaVaYaH of AB that is in it. And besides this, it also lacks the Malchut of Galgalta, for she is the very self of the Malchut of the first restriction, who is concealed in Radla, as above. But since the screen of the Peh [mouth] of Radla begins only at the membrane of the air, it is found that Galgalta is almost at one rank with Radla, for the screen that is in the Peh of Radla does not begin to be revealed except below Galgalta. And therefore, at the time when the beard is in the discernment of surrounding [lights], namely when it is found beneath this screen, it lacks entirely the Malchut of Galgalta. And it has been well explained, that there are in the beard no more than six Sefirot, HGT NHY, of the Keter, and eight Sefirot from Bina to Malchut of the Mocha Stimaa — which are thirteen Sefirot. But the inner [lights] of the beard — meaning, at the time when it rises to the Rosh, and the screen of the corners of the Rosh, which is the discernment of the membrane of the air, descends to the Sium of the beard, and it becomes one with the hairs of the head — then it has all ten Sefirot of the Keter and all ten Sefirot of the Mocha Stimaa, for the membrane, too, is by then from below upward even with it, and does not diminish them.
And the matter of the surrounding [lights] standing not in their order was already explained above, that it is because at the time of the coupling, the coarser is regarded as the greater, whereas not at the time of the coupling, when they remain empty of their lights, the coarser is worse, and thus Malchut, who is the most refined of all, stands above all; and Keter, which is the coarsest of all, stands below all. And their being regarded as empty of their lights is only regarding those discernments that are lacking to them now; but regarding the discernments that it has even now, it is not regarded as surrounding, but as inner. And this is simple.

Пока нет на языке Русский — показано: English