Часть 13 · Глава 51

Текст АРИ

Пока нет на языке Русский — показано: English

And it would have been proper that Atik Yomin reveal his essential illumination only in the first head, which is the skull, and then this skull would shine in the other head, which is the concealed brain, the Hochma of AA. However, it was not so, but Atik reveals himself in these two heads together.

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

1Atik reveals himself in these two heads together, and the reason for the matter is that AVI, who are below the Dikna of AA, draw life-force into them from these two heads: The explanation is that from the root of Atzilut there are only two Reishin [heads] in the Rosh of AA, which are Galgalta and Mocha Stimaa [the concealed brain]; for in truth we have only one Rosh of AA, as in all the Partzufim, but because two kinds of records rose in MAN [Mayin Nukvin] — one, the record of phase one of clothing, called male, and the other, the record of the coarseness of Keter, called female — and they were included one within the other, therefore ten Sefirot came out upon the screen of phase one in the male, at the level of ZA, which is Ruach, and this level is called the Rosh of Galgalta. And likewise ten Sefirot came out upon the screen of the discernment of Keter, by the inclusion of the record of the male, at the level of Malchut, which is Nefesh, and this level is called Mocha Stimaa. Thus from the beginning of Atzilut there are only two heads here in AA, male and female, which are Galgalta and Mocha Stimaa.
And the matter of the three heads in AA — they were made by the power of the seven corrections of Galgalta, which Radla [the unknown head] corrected in the Rosh of AA, and they come by the power of Radla, meaning by the power of the screen of the Malchut of that Rosh, and not by the power of the screen of the Rosh of Arich Anpin, as explained above; for the screen of Radla, which is of the discernment of restriction two, is the root of all the diminutions in the Partzufim of Atzilut in relation to the Partzufim of AK, on account of which AK is called by the discernment of Ein Sof, as above. Now this screen does nothing at all and diminishes and restricts nothing of the discernment of GAR of Galgalta, since it was corrected in the discernment of GAR of Bina, for the restriction of the bottom Hey does not flaw it at all; for this whole restriction is only upon the light of Hochma, as is known, and GAR of Bina do not receive Hochma in any case, for it is always in the secret of yearning only after the light of Hassadim, in the secret of “for He desires mercy,” as is known.
And by the power of this correction, the power of the screen of Radla is found revealed in the middle of the ten Sefirot of Galgalta, meaning beneath her GAR, and it separated between GAR of Galgalta and ZAT of Galgalta, in the secret of the firmament that separates between the upper waters and the lower waters; for over the upper waters, which are GAR of Galgalta, the power of the restriction in the screen does not rule at all — it is as though it passes over them, and therefore they are regarded as upper waters. But all its power is revealed over ZAT of Galgalta, which are the discernment of ZAT of Bina, and they need the illumination of Hochma, being the roots of ZON; and the screen diminishes them of Hochma, and therefore they are regarded as being beneath this firmament, meaning that the firmament rules over them and restricts them. And this firmament is called the membrane of the air, which is the second Rosh of AA. And it has been explained that this second Rosh is not from the discernment of the emanation of the screen of the Rosh of AA, but from the discernment of the power of the screen of the Rosh of Radla, which passed over GAR of Galgalta and became a firmament beneath her, and brought out her ZAT to the discernment of a Rosh by itself. Remember this well.
Therefore we regard, essentially, only two Reishin in AA, which are Galgalta and Mocha Stimaa, coming from the order of Atzilut, from the two records that are included one within the other and become the male and female of the Rosh of AA, as above, which are from the discernment of the screen of the Malchut of its Rosh. But the discernment of the three heads within it — their essential discernment is only for the discernment of the couplings of Gadlut, meaning for the sake of the discernment of the Mochin that expand in this order, in the secret of the original nine Sefirot, in order to show the order of the clothing of Haya-Yechida within the vessel of Bina, whose essential revelation is in ZAT of Bina, in the discernment of the Lamed of Tzelem [image], as explained above. However, in the order of the emanation of the Partzufim, only two Reishin are regarded, as explained.
Now, from the discernment of three Reishin, they are regarded as one beneath the other, meaning that Galgalta bestows the illumination of Hochma to the Mocha of the air, and the air bestows to Mocha Stimaa, in the manner explained above in the order of the Nekudot of the nine HaVaYaHs — see there. But from the discernment of two Reishin, they are regarded as being at an equal level, like male and female, since they are two records that are included one within the other, meaning that they need each other. For the record of the male, although it is from phase one, is nevertheless not fit for coupling, being from the discernment of clothing, meaning a record remaining after the refinement of the screen, which is no longer fit for coupling, as above in the previous parts. Therefore it needs the inclusion of the coarseness of the female, whose coarseness is not, in any case, the final discernment of the upper Partzuf, over which the refinement of the upper one rules, as is known. And by the power of this combination, the screen of the male becomes fit for coupling, and so too the screen of the female. And since they need each other, they are therefore considered to be at an equal level. (Above, page 303, item 14; and page 319, the passage beginning “Lo Mati.”)
And therefore they clothe Hesed and Gevura of Atik, which are his two lines, right and left, which are also at an equal level. And by this power, AVI also came out in the discernment of male and female at an equal level, since they are drawn from the two Reishin of AA — for Aba is drawn from Galgalta, and Ima is drawn from Mocha Stimaa. And this is what it says: “It would have been proper that Atik Yomin not reveal his essential illumination except in the first Rosh, which is Galgalta, and afterward this Galgalta would shine into Mocha Stimaa” — that is, as above, in the discernment of the three Reishin in their nine HaVaYaHs. “However, it was not so, but Atik reveals himself in two Reishin as one” — that is, for the reason that male and female were thus emanated in the order of the emanation of the Rosh of AA, from which AVI, male and female, are also drawn. And this is what it continues, “for AVI, who are below the Dikna of AA, draw life-force into them from these two Reishin” — meaning that this is the order of the emanation of the Partzufim from one another, that the male and female of the Guf are drawn from the male and female that are in the Rosh, as the ARI wrote above at the beginning of Part 5 — study it there well. And this is what it continues, “and therefore the two Reishin needed to reveal Atik in them at one equalization, etc., and then Hesed was included in Gevura and Gevura in Hesed” — meaning that since this male and female are the discernment of two records that are included one within the other, as above, Atik therefore needed to clothe in them at one equalization; and therefore Hesed and Gevura of Atik, who is clothed in them, needed also to be included one within the other, like them.

Пока нет на языке Русский — показано: English