Kısım 5 · Bölüm 47
Ari'nin Metni
Henüz Türkçe dilinde yok — gösterilen: English
- The second phase is simple, since now it returned to being Matei in Keter. At that time, it is not Matei in Hochma, Bina, and Hesed, and Matei in Gevura, not Matei in Tifferet, and Matei in Netzah, not Matei in Hod, and Matei in Yesod, and not Matei in Malchut, and then it repeats as in the beginning.
İç Işık
Yapay zekâ çevirisi
Henüz Türkçe dilinde yok — gösterilen: English
Sorular ve Cevaplar
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Sorular yükleniyor…
Bu şerh henüz tek tek maddelerle eşleştirilmedi — öğeler okuma sırasıyla gösteriliyor ve her birinin yanındaki numara, Ari'nin metnindeki maddeleri değil, notların kendisini sayar.
Bir maddeyle eşleştirilmedi
And here too the vessels preceded the lights, for all those vessels that remained empty after the above second departure of the Partzuf AB are found to pass over into this new Partzuf. Just as was written above concerning AB, that all the empty vessels that remained after the first departure passed over into the second expansion, which is called AB, so it is here too. And likewise all four aspects of male and female that were in the Partzuf AB apply here as well, only with a change of level, since there is here only a small level in the totality of the Partzuf.
And we shall explain the four pairs of male and female that are in this Partzuf. That same level of the light of Bina that descended to Keter, as above, is the aspect of the female of the vessel of Keter. And just as in the Partzuf AB the record of phase four of clothing became the aspect of the male of the vessel of Keter of AB (as above, page 294, the passage beginning “Lo Mati in Keter,” study it there well in the Inner Light; and all the words of the ARI there apply here too, study it there in the Inner Light, page 297, the passage beginning “that refines”), the same holds here also: the record of phase three, of the aspect of clothing, that remained in the vessel of Keter of the Partzuf AB becomes here the male of Keter of this Partzuf of the level of Bina, and it receives from the light of Hochma that rose beneath the Malchut of the Rosh of AB at the time of the second departure and did not return to the Guf of the Partzuf of Bina — that is, entirely in the likeness of the male of Keter of the Partzuf AB. And therefore the Keter of the Partzuf of Bina, too, withholds the illumination of GAR from the Partzuf, since the light of Hochma that is beneath the Malchut of the Rosh is found with its posterior downward, which means without expanding to the Guf; and it rules over the vessel of Keter, which likewise turns its posterior downward and illuminates only the illumination of VAK, and withholds the illumination of GAR from the Partzuf. And this is what he says, “Mati in Keter, and then Lo Mati in Hochma, Bina and Hesed,” for the posterior of the vessel of Keter withholds every illumination of GAR from the Partzuf, even from the vessel of Hochma, and all the more so the illumination of GAR of the Rosh, Toch and Sof of the seven lower Sefirot. And this is what he says, “and Mati in Gevura, and Lo Mati in Tifferet, and Mati in Netzah, and Lo Mati in Hod, and Mati in Yesod, and Lo Mati in Malchut” — that is, that the light then reaches the vessels of the VAK of the Rosh, Toch and Sof of the seven lower Sefirot, which are the Sefira of Gevura, the Sefira of Netzah and the Sefira of Yesod, as above; while in the vessels of the GAR of the seven lower Sefirot, which are Hesed, Tifferet and Hod, the light is not Mati, for the posterior of Keter withholds the illumination of GAR from them, as explained.
And now we shall explain the male and female of the vessel of Hochma. For the male and female that are in the vessel of Keter couple and give birth to a male and female like themselves. The male is drawn from the form of the male, that is, the aspect of VAK without GAR; for the light of Hochma that stands beneath the Malchut of the Rosh is found with its posterior downward toward the emanated ones in the Guf, and therefore there is in the male of Keter only VAK without GAR, as above; and therefore in the male born of him, too, there is only VAK without GAR. And the female of Keter, too, gives of her form to the female born of her, which is the aspect of the light of Bina. And afterwards the vessel of Keter refines and turns her face downward, that is, it refines to phase one and gives these three lights to the vessel of Hochma. They are: the male, who is the aspect of the VAK of Hochma; the female, who is the aspect of the light of Bina; and a level of phase one, which is the light of Hesed, that includes the seven lower Sefirot — that is, exactly in the manner explained concerning the emanation of the ZON of the vessel of Bina in the above Partzuf AB. And the whole difference is that here the degrees have descended, and all the aspects of the light that were in the vessel of Bina of AB are found here in the vessel of Hochma, and the vessel of Bina is included here with the vessel of Hochma. Nevertheless there remained in Bina records of the ZON from the time when she was in the Partzuf AB, before the second departure; but they are not counted, being aspects equal with the ZON that are in the vessel of Hochma, as above.
And likewise that same coupling that was in the ZON of the vessel of Bina in the Partzuf AB, which gave birth to a single Hey who descended with the light of the seven lower Sefirot until she reached Yesod and Malchut, where Yesod took the Vav in her and Malchut took the Dalet in her — exactly so did the ZON that are in the vessel of Hochma couple here in the Partzuf of Bina, and they too gave birth to a single Hey, who descended with the seven lower ones from vessel to vessel until she reached the vessels of Yesod and Malchut, where Yesod took the Vav in her and Malchut took the Dalet in her.
And so the four males and the four females in the vessels of the ten Sefirot of the new Partzuf here, of the level of Bina, have been explained. For the male of the vessel of Keter is the aspect of the VAK of Hochma, and the female of Keter is the level of Bina; and the male and female that are in the vessel of Hochma are likewise the VAK of Hochma for the male and the level of Bina for the female. And although everywhere the offspring are reckoned as the aspect of VAK relative to those that gave birth to them, nevertheless here, since the light of the male of Keter is mighty and abundant, and what is called by the name of the VAK of Hochma is so only because of the posterior of the light of Hochma in the Rosh that rules over him, that he should bestow only VAK — therefore his offspring, too, is reckoned as VAK like him, since it comes into the vessel of Hochma, which has no posterior at all. And likewise the female is reckoned as the level of Bina, like the Nukva of Keter who gave birth to her, for the reason that she has in the vessel of Hochma also a record of the level of Bina that remained there from the time of the expansion of AB, which joins with this Nukva, and she therefore attains the level of Bina as well. And so it has been explained that in the aspects of the ZON of the vessel of Hochma too there is found the VAK of Hochma for the male and the level of Bina for the female, like the ZON of Keter.
And the ZON of the vessel of Bina: it has already been explained that they are the aspects of the records that remained from the time of the preceding expansion of AB. And they are included with the male and female of the vessel of Hochma, their aspects being close to one another.
And the ZON of the seven lower ones: the male among them is the light of Hesed that was emanated through the ZON of the vessel of Keter after their refinement to phase one, as above. And the female among the seven lower ones is the above Hey, who was emanated through the ZON that are in the vessel of Hochma. And this Hey is likewise divided into ZON, that is, into a Vav and a Dalet: the Vav clothed in the vessel of Yesod, and the Dalet in the vessel of Malchut. And these are the aspects of the small ZON that are in the seven lower ones.
And you find that all the ways of emanation that were in the second expansion, called AB of AK, were likewise in the Partzuf of Bina of AK, only with a descent of one degree. For the aspect of the ZON of Hochma of AB was raised, in the Partzuf of Bina, to the ZON of Keter; and the aspect of the ZON of Bina of AB was raised here to the ZON of Hochma. And likewise the light of ZA, which in the Partzuf AB was emanated from the vessel of Hochma, is emanated here from the vessel of Keter. And likewise the Hey, who in the Partzuf AB was emanated from the vessel of Bina, is emanated here from the vessel of Hochma, and so forth in this manner. And all this follows from the force of the general descent that was here: that Hochma remained in the Rosh and did not come and expand to the Guf, but only the light of Bina alone. And so the light of Bina is found to have clothed in the vessel of Keter, and the light of ZA came to the vessel of Hochma, that is, after the ZON of Keter refined to phase one, as above; and the light of Malchut is in the vessel of Bina, for that Hey who was emanated from Hochma came to the vessel of Bina, and from there they expanded to the seven lower ones, as written.
And now we shall explain the order of Mati and Lo Mati that applies in the Partzuf of Bina of AK, which is also called the Partzuf SAG of AK, and the matter of the Mati and Lo Mati that is permanently fixed in this Partzuf. And we have already explained above the order of the first expansion of this Partzuf (page 340, the passage beginning “the second aspect,” in the Inner Light, study it there well). And it was explained there that at the time when the level of Bina expanded to the Partzuf and the light of Bina is Mati in the vessel of Keter, the light then reached all the vessels of the rule of the VAK in the Partzuf, according to how they had been imprinted at the time of the second expansion before its departure — for these are the vessels that came into this Partzuf of Bina. And therefore the light reached the three vessels of the aspect of the posterior in the Rosh, Toch and Sof of the seven lower ones, which are Gevura, Netzah and Yesod. And their illumination continued until the ZON of the vessel of Keter refined to phase one and these ZON rose to their root; and then it is Mati in HB, that is, in the ZON that are in Hochma and Bina, who are the aspect of the VAK of Hochma for the male and the aspect of the level of Bina for the female, as above. And then the illumination of GAR reached the Partzuf, and it is Mati in all the vessels of the face that are in the RTS of the seven lower ones, which are Hesed, Tifferet and Hod, and the light of the Dalet to Malchut.
And one must not object: since it was Lo Mati in Hochma before the vessel of Keter refined to phase one — at which point it turned its face and gave the light of Hesed to the vessel of Hochma — then the ZON of Hochma, too, should have diminished to phase one. And the matter is that the vessel of Keter bestowed the ZON to the vessel of Hochma in the aspect of an illumination, before it refined to phase one (in the manner of what the ARI wrote concerning the male of the vessel of Bina, emanated from the vessel of Hochma at the time of the second expansion, on page 322, item 38, and in the Inner Light, page 322, the passage beginning “and the light”). Only after the ZON descended to the vessel of Hochma did the vessel of Keter refine and bring down phase one, that is, the light of Hesed, to the vessel of Hochma. And there are now in this vessel three lights, which are: a male in the VAK of Hochma, a Nukva in the level of Bina, and the light of Hesed, which is the light of ZA. You also know that the ZON of Hochma coupled and gave birth to a Hey, who is the aspect of the female to the light of Hesed, and who came to the vessel of Bina, as above. And then the ZON of HB refined from phase two to phase one and turned their faces downward, as above in the second expansion, and gave the light of Hesed, together with the above Hey, to the vessel of Hesed. And then Gevura rose to the vessel of Hesed, and the vessel of Gevura turned her face downward and gave her remainder, with the illumination of GAR, to Tifferet. And then it is Lo Mati in Netzah, for it rose to Tifferet, and Tifferet turned its face downward and gave its remainder to Hod with the illumination of GAR. And then it is Lo Mati in Yesod, for it rose to Hod; and then Yesod turned its face and gave its remainder to Malchut, which is the Dalet of the Hey — all as above.
You must also remember what the ARI wrote above, that the vessels illuminated one to another before they turned their faces for the giving of the lights, since all of them are of equal level — that is, that they gave the Hey born of the above coupling of the ZON one to another before they turned their faces. Only Bina could not give the above Hey to Hesed before she turned her face, since there is a difference of level between Bina and the vessel of Hesed, this being GAR and that VAK; which is not so among the vessels of the seven lower ones themselves, whose level is equal (see page 322, item 38, in the words of the ARI). And therefore, after the above Hey reached the vessel of Hesed, the vessel of Hesed gave her to the vessel of Gevura before she turned her face downward; and therefore afterwards, when she turned her face downward, she gave the above Hey together with her remainder to the vessel of Tifferet. And likewise the vessel of Tifferet gave the above Hey to the vessel of Netzah before it turned its face downward; and afterwards, when the vessel of Netzah turned its face downward, it gave the above Hey together with its remainder to the vessel of Hod. And likewise, in this manner, the vessel of Hod gave the Hey to the vessel of Yesod before it turned its face downward; and afterwards, when it turned its face downward, it gave the Dalet of that Hey to the vessel of Malchut.
And you already know the two matters involved in the turning of the face downward (see in the Inner Light, page 328, the passage beginning “and you must remember”). The first is from the aspect of the vessel, which turns its place of bestowal from the illumination of VAK to the illumination of GAR, or the reverse. And the second is from the aspect of the screen, in which the greatness of the coarseness is the face, and the diminution of the coarseness is the turning of the face; study it there well. And in all the vessels of ZA, whose level is equal, of phase one, the turning of the face in them is only from the aspect of the vessels alone, and the screen did not refine at the time of the turning of the face — except in the turning of the face in Yesod, when the screen of phase one, too, had already refined to the level of Malchut. So that after the light of the Dalet reached Malchut, Malchut too refined, and all the coarseness ceased from the screen; and then the coupling was annulled and all the light departed from the Partzuf. And then all the lights rise in the aspect of MAN [female waters] to the vessel of Keter, to the ZON of Keter that are there; and then their screen returns and thickens to phase two, and it is again found coupling with the upper light and drawing once more the level of Bina as at first. And the light of Bina is Mati in the vessel of Keter, and it is Mati likewise in Gevura, Netzah and Yesod; and it is Lo Mati in Hochma, Bina, Hesed, Tifferet, Hod and Malchut.
And after this the screen of the aspect of the ZON of Keter refines once more, and then it is Mati in HB and in Hesed, Tifferet, Hod and Malchut, and Lo Mati in Keter, Gevura, Netzah and Yesod. And since it is Mati in Malchut, the coupling then ceases, and the lights depart and rise to the vessel of Keter in the secret of MAN, to the ZON that are there; and once more the level of Bina is drawn to Keter, and it is Mati again in Keter, Gevura, Netzah and Yesod, and Lo Mati in Hochma, Bina, Hesed, Tifferet, Hod and Malchut. And so it goes round and round as at first; for so the lights revolve in this Partzuf always, once in Keter, Gevura, Netzah and Yesod, and once in Hochma, Bina, Hesed, Tifferet, Hod and Malchut, like the flame of a candle that flickers this way and that.
And the reason for this is that the screen of phase two is a thin screen, being in the aspect of the posterior of Bina toward Hochma and drawing its power from there. And you already know that the aspect of the posterior of Bina toward Hochma is rooted still in the Bina of the direct light, who turns her posterior to Hochma and draws Hassadim from Keter, in the secret of the Yod [י] and the Nun [נ] of the Tzaddik, which are inverted one to the other. And therefore the craving for Hassadim was implanted in Bina, and to choose the light of Hassadim rather than the light of Hochma, in the secret of the verse, “for He delights in Hesed,” as the ARI says (above, page 333, item 43). And therefore, after the coupling is made on the screen of phase two and the light expands to the Partzuf, and Bina already has the light of Hassadim in abundance, the screen then weakens and refines; for the posterior of Ima toward Hochma is likewise annulled — since, although she prefers the light of Hassadim over the light of Hochma, this is only at a time when there is a need for the light of Hassadim; but after there is already light of Hassadim in abundance, she turns herself back toward the light of Hochma and annuls her posterior. And of itself the screen, too, which leans upon that posterior, refines as well, and by the order of the degrees, until it refines to the aspect of Keter, when the coupling ceases and the lights depart from the Partzuf, and their records rise to the vessel of Keter, being included in the screen that refined. And then Bina again feels the lack of the light of Hassadim, and her posterior toward Hochma returns to its place; and then the screen of phase two that is there thickens once more by the force of the posterior of Bina, and the coupling returns anew and draws the level of phase two, and the light of Hassadim returns in abundance to the Partzuf. And then again Bina annuls her posterior that is toward Hochma, and again the screen refines until it refines entirely, and again the light of Hassadim ceases, and again the yearning records rise, in the aspect of MAN, to the vessel of Keter; and again she feels the lack of Hassadim and turns her posterior back toward Hochma, whereupon the screen returns and thickens to phase two and couples with the upper light; and so it goes round and round, like a flame that flickers this way and that.
And so it has been explained how the Mati and Lo Mati in this Partzuf is fixed and permanent always. And when the level of phase two is Mati in the vessel of Keter, it is Mati likewise in Gevura, Netzah and Yesod, as above, which are the aspect of the light of Hassadim without the illumination of GAR, as above — but it is in great abundance, being drawn from the vessel of Keter. And because of this Bina annuls her posterior and the screen refines; and then it is Mati in Hochma and Bina, and the illumination of GAR reaches the Partzuf, and it is Mati likewise in the vessels of the face of the seven lower ones, which are Hesed, Tifferet and Hod — until it is Mati in Malchut, when the coarseness of the screen has already ceased and the coupling ceases, and the screen rises, with the records of the lights, to the vessel of Keter, by reason of the equivalence of form, as is known. And then Bina feels the lack of Hassadim and again turns her posterior back toward Hochma as at first, and again the screen thickens to phase two and couples with the upper light, and the level of the light of Bina is Mati once more in the vessel of Keter, and again it is Mati in Keter, Gevura, Netzah and Yesod, and Lo Mati in Hochma, Bina, Hesed, Tifferet, Hod and Malchut, and so it goes round and round, as above.