Kısım 13 · Bölüm 209
Ari'nin Metni
Yapay zekâ çevirisi
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- Correction 7 is the two holy apples, which are the two cheeks beneath the eyes, on the two sides of the nose, and they are free of hair entirely; and they themselves are but of the thirteen corrections of the Galgalta, as above. However, their being free of hair is what is called the seventh correction of the beard, for the cheeks themselves are of the count of the thirteen of the Galgalta.
İç Işık
Yapay zekâ çevirisi
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İç Gözlem, Sorular ve Cevaplar
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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
Meaning: for after the hairs of the Dikna [beard] of the breadth of the beard were corrected, from the discernment of the completeness of the life of the Neshama, in correction 6, as above — that there was drawn upon them the discernment of the GAR of Bina in the secret of “for He desires mercy” — behold, then the hair ceases, meaning that the discernment of their expansion over the jaw is completely cut off. For the light of Bina repels every discernment of restriction, they being always in the secret of “for He desires mercy,” and she does not receive into herself the illumination of Hochma, as is known; and since no restriction applies to the light of Hassadim, there is therefore no longer room for the expansion of the hairs of the Dikna. And this is what it says, “that the hair ceases,” and this follows from the very conclusion of correction 6 itself, as explained. And then, “there appear two apples in the the offering of spices” — meaning, that a new coupling was made upon the discernment of the MAN [Mayin Nukvin] of the sum total of the six previous corrections, called the offering of spices, because they rise through the Hotem [nose], in the secret of the verse, “and the Lord smelled the sweet savor.” Whose meaning is the ease of the Ruach: Ruach is Hassadim. And the ease of the Ruach is the secret of the illumination of Hochma that is within the Hassadim; and then, “and by them it is sustained in the light of the face of a living king,” for the illumination of the GAR is revealed in its place, in the face, which is called life.
And you see how these two corrections, 6 and 7, are similar to the Mochin of Gadlut [greatness/adulthood] of ZA of HaVaYot: that in correction 6 the VAK of Gadlut were revealed, through the hairs themselves, which is the discernment of the illumination of the GAR of Bina; only that, in the discernment of the Dikna, this light is still regarded only as VAK of Gadlut, because all thirteen corrections of the Dikna are the discernment of Hochma, being the discernment of the reflected light and vessels that needed to clothe the revealed AB that went outside in the secret of a returning surrounding light, as above; see there. And since the lights of the GAR of Bina are only the discernment of Hassadim, they are not counted, in the corrections of the Dikna, except as the discernment of VAK of Gadlut. Only afterward, when the sum total of the six corrections of the Dikna rose to MAN, in the secret of the offering of spices, and drew the illumination of Hochma into their Hassadim, did they then attain their GAR, in the secret of “and by them it is sustained in the light of the face of a living king,” as explained.
And although the two holy apples are the discernment of the face of AA itself, which belongs to his internal vessels, nevertheless they are counted as a correction of the Dikna, for the discussion is not from the discernment of the very face of AA, but from the discernment of the hairs that surround the face and constantly raise MAN in the secret of the offering of spices; and these lights that are revealed in the two holy apples, by the force of this MAN, do not belong to the internal vessels, but only to the hairs of the Dikna, for it is drawn and revealed through their MAN.
And this is what it says further there (items 146 and 147): Come and see: the outer face has a time when it shines, and a time when it does not shine; and therefore it is written, “the Lord make His face to shine upon you,” “He make His face to shine with us, Selah.” This implies that it is not constant, except when the upper apples are revealed. We have learned: these concealed apples shine and are white always, and from them shines the Sha of the side, and all six former corrections that are in the Dikna are included in it. This is what is written, “He will return, He will have compassion on us”: “He will return” implies that at times it is hidden and at times it is revealed — here it is “He will return, He will have compassion on us.” And this, that which is below, is “and truth.”
Meaning: for this entire seventh correction serves only to illuminate below, to the lower ones, as it says there, “the hair ceases and two apples appear,” whose meaning is that before this correction, the face was not revealed to the lower ones, and now, through the MAN of the the offering of spices, the light of the face is revealed to the lower ones. But the matter of the revelation of the face does not itself serve any purpose for its own sake, of course. And this is what it says, “these concealed apples shine and are white always, and from them shines the Sha of the side,” meaning that this face of AA shines and returns constantly, even before the aforesaid raising of MAN, only that they are concealed and are not revealed to the lower ones. And therefore, through the the offering of spices, they shine to the lower ones in Sha of the side. Meaning: Sha on the right side of the face, and Sha on the left side of the face, and they are delight, from the two sides of the face — this being from the language of delight and joy. And this is what it says, “and from them shines the Sha of the side,” meaning that specifically through the the offering of spices, the lights of delight are revealed to the lower ones, and this is not constant, but only at the time of the raising of MAN. And therefore it says “and from them,” meaning that this is not constant, but only at the time when “all six former corrections are included in it,” namely, at the time when they rise to MAN in the discernment of the offering of spices.
And this is what it continues, “this is what is written, He will return, He will have compassion — He will return — implying that at times it is hidden and at times it is revealed,” meaning that this correction is therefore called by the name “He will return, He will have compassion,” to indicate that it does not operate constantly, as above. And it says, “and this, that which is below, is ‘and truth,’” meaning: as stated above, that the names from Micah are explained in relation to the bestower and the corrector, which is AA himself; and the names that are in the Torah are explained in relation to the receiver from AA, which is ZA, namely, that name is found in the place of the Dikna (as it says there in the Zohar, page 131; and in the Zohar according to the Sulam, item 98) — and therefore, with him, this correction is called by the name “and truth,” for in the revelation of these two holy apples below, then the truth of His providence is revealed to the lower ones, as it says there (item 145): “It was taught, when these two apples are revealed, ZA appears in joy, and all those lamps below are in joy, and all those below shine, and all the worlds rejoice and are complete with all completeness, and all rejoice and shine, and all goodness does not cease; all are filled at a single moment, all rejoice at a single moment.” Therefore the revelation of His providence is called by the name “and truth,” for it is the truth of His will; and all the kinds of concealments that are found in the worlds come only to reveal this truth of His providence, which is to do good to His creatures, as is known. And therefore this correction, in ZA, is called by the name, “and truth.”
And understand the difference between Sha’ah of the worlds and Sha of the side. For above it said, “the length of the Hotem, Sha’ah of the worlds are filled from this Hotem” (Parashat Naso, page 130; and in the Zohar according to the Sulam, item 71), and here it says Sha of the side. For this and that have one meaning, which is from the language of the verse, “and the Lord had regard unto Abel and to his offering; but unto Cain and to his offering he had not regard,” which is from the language of the illumination of the face in a pleasant countenance. Only that there it speaks from the discernment of worlds, whose meaning is concealment, and therefore it names them Sha’ah of the worlds, meaning that those concealments of Hassadim, of the discernment of the upper countenance, are filled through the length of the Hotem, namely that they attain the illumination of the face; and since it speaks from the discernment of posterior, it therefore calls them Sha’ah, with a Hey at the end, which indicates the discernment of the Nukva and posterior, as is known. But here, when it speaks of the discernment of the revelation of the illumination of the face itself, it names it by the name Sha, without a Hey; and so you shall also find in the aforementioned verse, for in the discernment of revelation it is written, “and the Lord had regard unto Abel,” etc., and not with a Hey; but in the discernment of concealment it is written, “but unto Cain and his offering he did not have regard,” namely with a Hey at the end.