Kısım 13 · Bölüm 208
Ari'nin Metni
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- Correction 6 is the place beneath the first correction, from the beginning of the standing corners of the lower jaw, where the widening of the beard begins, and it ends opposite the place of the mouth; and all those two sides are called correction 1, as above in the first correction.
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İç Gözlem 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 in order to understand correction 6 and correction 7, one must understand well the entire discernment of the Mochin that were corrected in the first five corrections, in a general way. And in order not to elaborate on this, we shall liken this to the order of the growth of the degrees of ZA, which were explained well in the words of the ARI above, in Parts 10, 11 and 12. And from the lower one, the upper one shall be learned. For correction 1 of the Dikna [beard] is the very substance of the Dikna, which was revealed from the discernment of the Butzina de Kardinuta [the lamp of darkness] concealed within Mocha Stimaa [the concealed brain], as the ARI wrote above (page 1365, items 149 and 170), whose meaning is: from the Gevura of Atik, which is the discernment of the Malchut of the first restriction, clothed within Mocha Stimaa, upon which no coupling whatsoever takes effect in Atzilut, by force of its having been hidden in Radla [the unknown head], as above at length; and there are also included there the discernments of the vessels of AHP that rose and were sorted at the going-out of the level of the revealed AB, as above; see there. And it is found that the hairs of the Dikna, at the time of their coming out there in the strait of the beard, were entirely lacking correction, being of the discernment of the Malchut of the first restriction, which is not fit for coupling. And therefore they required all the details that were explained regarding the Ibur, nursing, and Mochin of ZA. And it is the reverse: that all the matters of the Ibur, nursing, and Mochin of ZA were drawn from here. And behold, at first they must be included within the quality of mercy in the discernment of Katnut [smallness/infancy], namely in the degree of Ibur, whose meaning is: to rise and be included in the coupling of the upper one, in the place of the upper one, since it no longer has an existence of correction by itself. And this is the secret of correction 2 and correction 3: that the hairs of the strait of the beard were drawn from their place, from the lower jaw, and rose onto the upper lip beneath the Hotem [nose], in the place of the upper jaw, which is the discernment of Bina, as above — this being similar to the ascent of ZA in the secret of the Ibur into the womb of Bina, where he received the VAK and GAR of Nefesh, as explained well in Part 10; see there. Exactly so here: for in correction 2, the hairs of the strait of the beard received the discernment of VAK of Ibur, through their joining and mixing with the hairs of the upper lip — these hairs being of the discernment of Bina herself — and became the discernment of MAN [Mayin Nukvin] of VAK, as above at length; so that the coupling of this discernment of VAK is made in the place of Bina, and in the hairs of Bina; only the hairs of the strait of the beard join with them in the coupling, like the Ibur in the womb of his mother, in the discernment of “eats what Ima eats,” meaning that he receives the abundance that comes out in the coupling of Ima. And afterward, when correction 3 was revealed, which is the Orcha beneath the Hotem, where the GAR came out through the the breath of life that blows from beneath the two holes of the Hotem of AA, as above. Behold, these GAR too were the discernment of GAR for the sake of the hairs of Bina; but since the hairs of the strait of the beard were also there, they too received this discernment of GAR, namely also in the secret of “eats what Ima eats,” for they are still found in the upper jaw, where the place of Bina is.
And afterward, in correction 4, they were born and descended to their own place, which is similar to the birth of ZA and his going-out from the womb of Bina to his own place. And through two years of nursing, he receives the discernment of VAK of Ruach from Ima. So too, these hairs of the strait of the beard were sorted out from the hairs of the upper lip and descended to their place, to the lower jaw, beneath the lower lip, which is called the Shibolet [strand] of the beard, and there they received the discernment of VAK of Ruach. And after that, in correction 5, when the Orcha was revealed also below, in the lower lip, they too received the discernment of GAR, only that this is GAR of Ruach — this being similar to the second Ibur of the nursing of ZA, which comes after the two years of nursing, until he is nine years and one day old, at which time he receives GAR of Ruach, which are still regarded as Mochin of Katnut. And this is the secret that this Rucha that blows from beneath the two holes of AA is called the breath of life, for it is only the discernment of Ruach — only that it is a GAR of Ruach that lowers the discernment of bottom Hey from the Einayim, and returns the AHP to the degree, whereby the vessels are completed in the discernment of ten complete Sefirot; and then it is fit for the third Ibur, as stated regarding ZA, after nine years and one day, at which time he receives the VAK and GAR of the Mochin of birth, which are the names of HaVaYot.
And accordingly you shall understand also here: that after the hairs in this Orcha beneath the Hotem were completed, and received the completion of the vessels and GAR, the time came to rise to the third Ibur, for the sake of the Mochin of Gadlut [greatness/adulthood] of HaVaYot. And this is the matter of correction 6: that here the hairs of the Dikna receive the discernment of the VAK of their Mochin of Gadlut, as shall be stated further on.
And this is what it says in the Zohar, “the hair is corrected and rises, and comes out from below upward to the head of the mouth” — meaning, like in correction 2, when they rose from the discernment of the lower jaw and came, in the discernment of Ibur, into the upper jaw, in the hairs of the upper lip; so too here they came again, in the discernment of the third Ibur, and rose up to the head of the mouth above, where the place of the upper jaw is. And this is what it says, “and covers the good the offering of spices up to the head of the mouth above” — meaning, that they became there, at the head of the upper lip, the discernment of MAN, which is called the offering of spices. And this is what it says, “and the hair descends to the head of the opening of the lower Orcha of the mouth” — for after they received the coupling in the place of the upper jaw, namely at the head of the mouth above, they went out from there and descended to their place in the lower jaw, and expanded over a great breadth, and took hold again in the lower Orcha beneath the lower lip. And this is what it says, “and the hair descends to the head of the opening of the lower Orcha of the mouth,” for there they again received the discernment of their GAR from their place. However, here they gained the discernment of the expansion of the hairs over a great breadth, over the entire lower jaw, from the standing corner of this jaw, up to the head of the mouth above and down to the bottom of the jaw. And the matter of this expansion indicates the abundance of the mercies that they received from the discernment of Bina, from the discernment of her covered mercies — namely from the GAR of Bina — for before this, before the ten Sefirot of their vessels were completed through the lower Orcha, they could receive the mercies only from the VAK of Bina, meaning only the discernment of Ruach; but now, since they have already been completed in ten vessels, they can receive the mercies from the GAR of Bina herself, namely in the secret of “for He desires mercy.” And therefore this correction is called by the name the breadth of the beard, for they are mainly the discernment of the expansion of the GAR of Ima, which are covered mercies, as above; and they are VAK of Gadlut and Neshama.
And these matters are explained there in the Zohar (page 133; and in the Zohar according to the Sulam, items 137–141) and these are his words, “Rabbi Yesa rose, opened and said, ‘and My mercy shall not depart from you’; and it is written, ‘and with the mercy of the world I have had mercy on you.’ These two verses are contradictory to each other, but they do not contradict, for we have learned: there is mercy and there is mercy; there is internal mercy, and there is external mercy. Internal mercy is that which we have said, of Atika DeAtikin [the Ancient of the Ancients], and it is concealed on this side of the Dikna, which is called the corner of the beard, etc. And this, which is written, ‘and My mercy shall not depart from you,’ is the mercy of Atik Yomin. And ‘with the mercy of the world’ is the mercy that is called the mercy of the world, and this is another mercy, of ZA, as it is written, ‘I said, the world shall be built by mercy.’ And this mercy of Atika DeAtikin is the mercy of truth; and the mercy of truth is not stated regarding the life of the Guf [body], but regarding the life of the Neshama; and therefore it is written, ‘for He desires mercy.’” End of quote.
Meaning: for he raises a difficulty, that in one verse it says “and My mercy shall not depart from you,” whose implication is that the light of mercy is the discernment of eternity, that it shall not depart forever. And in another verse it is written, “and with the mercy of the world I have had mercy on you,” which implies that it does not apply except in the days of the world, which is the discernment of the six thousand years, and is not eternal. Also, it is known that “world” is from the language of concealment, which hints at the discernment of the six extremities and the absence of GAR; and because of the concealment of the GAR it is called “world.” And it is known that the difference is between GAR and VAK: that VAK are tossed from mercy to judgment and from judgment to mercy, as the ARI wrote in Part 12. And it is found that the mercy of the world is the discernment of VAK, and it is the opposite of what is written, “and My mercy shall not depart from you,” which is the discernment of GAR, in which there is no judgment at all, and which are not tossed about like the VAK. And this is what he resolves: that there is internal mercy and there is external mercy; the internal mercy is the life of the Neshama, which is the discernment of the GAR of Bina, which is the light of Neshama and GAR, in which there is no judgment whatsoever, it being always in the secret of “for He desires mercy”; and of this mercy it is written, “and My mercy shall not depart from you,” for it is the discernment of eternity and GAR, which has no cessation. And this mercy is the discernment of covered mercies, whose meaning is that they do not receive into themselves the illumination of Hochma, in the way that was explained above in the secret of the Mem of Tzelem [image]; see there. And this is what it says, “Internal mercy is that which we have said, of Atika DeAtikin, which is concealed on this side of the Dikna, called the corner of the beard” — meaning: that this eternal mercy, which is the discernment of GAR and Neshama, is revealed in the discernment of the corner of the beard, namely in correction 6, where the discernment of the Hochma of Atik is blocked in this corner of the beard, for, being of the discernment of covered mercies, they do not receive into themselves the Hochma of Atik. And this is what it says, “of Atika DeAtikin, which is concealed on this side of the Dikna” — only that there shines there the discernment of the GAR of Bina, in the secret of “for He desires mercy.” End of quote.
And there is also external mercy, drawn from the VAK of Bina, which need the illumination of Hochma, and therefore suffer from restriction; and this is the discernment of the mercy of ZA at the time when he has only VAK, which is the discernment of the life of the Guf, meaning the discernment of a Guf lacking a Rosh; and this is called the mercy of the world. This mercy is not the mercy of truth, meaning that it is not eternal, but is tossed from mercy to judgment and from judgment to mercy. And all this is because it is drawn from the VAK of Bina, which need the illumination of Hochma, and therefore the discernment of judgment and restriction rules over it, as is known. And by this you shall understand the difference between the discernment of the hairs of correction 2 and correction 4, and the hairs of correction 6. For correction 2 and correction 4 were corrected in the discernment of the mercy of the world, which were drawn from the VAK of Bina, and were therefore reckoned as the discernment of the life of the Guf, and the discernment of the light of Ruach; whereas the breadth of the hairs that was corrected in correction 6 is the discernment of the life of the Neshama, namely the discernment of Rosh and Neshama — even though they are hairs like correction 2 and correction 4, which indicate the concealment of Hochma from the discernment of the going-out from the Rosh, as above — nevertheless, since they were already completed in the ten Sefirot from the discernment of the vessels, they were able to rise to MAN, to the discernment of the GAR of Ima, and to receive from there the life of the Neshama, which are complete GAR.
And the name of this correction in the Torah is “and abundant in mercy,” which indicates the discernment of internal mercy, received by ZA through this correction, which is the life of the Neshama, in the secret of “and My mercy shall not depart from you,” as above. Therefore it is called “and abundant in mercy,” which is the language of the Gadlut of mercies; and in Micah, where the names are explained in relation to the discernment of the bestower, it is called “for He desires mercy,” which is the quality of the GAR of Ima, as the ARI wrote above, in Part 5: that Bina is called “He,” and she constantly longs only after mercy, as was stated above at length. And after her name, this correction is called by the name, “for He desires mercy.”