Kısım 13 · Bölüm 210
Ari'nin Metni
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- Correction 8 is in the widening of the beard. And the explanation of the matter is that the beard from above is divided into two: the right side and the left side, as mentioned. And they extend to opposite the mouth, and from there and below there is no division in the beard into the two sides, for the whole is one aspect from the place of the mouth and below, and from there onward the whole is one. However, it divides in another way, and that is in its thickness. For it is entirely hairs upon hairs, and the side of the upper thickness of the beard, which is the revealed [part], has long hairs in it; and opposite it, on the side of the lower thickness of the beard, in the covered place, which is near the throat, there are also long hairs.
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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
Now, after all the perfections had already been corrected in correction 7, as stated above in the Zohar, “and all those below shine, and all the worlds rejoice and are perfect with every perfection,” nevertheless the hairs and the previous corrections were not removed from there whatsoever because of the revelation of this great perfection — on the contrary, the hairs lengthened and widened down to the Tabur of AA. That is to say, the discernment of the restrictions that came out in Katnut before their correction was revealed also remained hanging and standing, as stated in the Zohar there (page 141, side A; and in the Zohar according to the Sulam, item 289): “bearing iniquity on this side, and passing over transgression on that side.” For “bearing iniquity” is correction 2, which is the discernment of the Katnut done in the Malchut of Bina, by force of the rise of the hairs of the strait of the beard that come from restriction 1 upon the upper lip, which is the Malchut of Bina; and therefore she was restricted and lost her discernment of GAR, as stated above, whereby she is called “bearer of iniquity,” for Bina became the bearer of the iniquity she received from Malchut. See there. Accordingly it should have been that afterward, when correction 3 arrived, called “and passing over transgression,” which is the discernment of the Rucha of life that made the Orcha [path] beneath the holes of the Hotem [nose], and returned the GAR to Bina as stated above — the correction of “bearer of iniquity” should have been nullified, since she had already returned to her former state and the iniquity was erased. However, it was not so; rather, correction 3 made only an Orcha in the middle of the hairs of the lip, and the hairs on this side and on that side remained as before the coming of the correction of “passing over transgression.” Moreover, “on this side and on that side the hair fills in perfect correction,” as stated above. And so it was with every single correction: after the correction and the Gadlut, the previous Katnut was not nullified, but both remained side by side. And likewise here, after correction 7, which is in its full perfection, the hairs lengthened still further, down to the navel.
However, it has been explained that in correction 6 the hairs themselves acquired great perfection through their second rise to the upper cheek, to the Rosh of the mouth; and since they already had in them the discernment of GAR from the completion of the vessels by force of the lower Orcha, which had brought down all the discernment of judgments from them, as stated above regarding correction 5 — therefore now, in correction 6, when they returned and rose to the upper cheek, to the place of Bina, they are found included there completely in the discernment of Bina, and their own discernment is hidden from them; and therefore they became fit for MAN [Mayin Nukvin] for Gadlut, as stated above, and they drew VAK of Gadlut from Bina, which is the life of the Neshama, for they were refined and became like the degree of Bina; and how much more so afterward, when they also drew the Mochin of GAR in correction 6, as stated above.
Therefore the hairs of the Dikna [beard] lengthened now and attained great importance, because all these great Mochin came by way of them, and they became a discernment of garments for AA down to the Tabur of the heart, which is the place of the chest, for the GAR of Bina extend only that far, that is, according to the discernment of their Mochin that come from there, as stated above; and there they stopped. For as the measure of the internal, so the measure of the external; and just as AVI, who are at the level of GAR of Bina, are cut off for this reason at the chest of AA, as stated in Part 10, study it there well — so the Dikna could not clothe AA below the discernment of his chest, for from there downward is the discernment of VAK and not GAR, as stated there.
Now this correction 8, which is a single thread of hairs encircling the Dikna, is what includes all the praise and Mochin that came out in the seven preceding corrections; and therefore it is regarded as an encircling thread around the whole Dikna from its beginning to its end, and even the last four corrections of the Dikna are also included in it, because they receive their sweetening from it. And they are not called by a name of their own, for the reason that there is no further addition of Mochin in them, since all the Mochin of the Dikna were completed in correction 7, in the two holy apples. So the lengthening of the hairs that comes in correction 8 is regarded as receiving this great praise that came out in correction 7, and for this reason it is regarded as including the whole Dikna. And it is called the upper Mazal, for there is yet another inclusive one that receives from it, which is called the lower Mazal, which is correction 13, which likewise includes all twelve corrections of the Dikna, like the upper Mazal, as will be stated afterward in its place.
And this is what is said there in the Zohar (item 150): “This precious and holy thread, upon which all the hairs of the Dikna hang, is called Mazal — why? Because all the holies of holies of holinesses hang upon this Mazal.” Explanation: for AVI are called holy, and when they rise to the GAR of AA, which is the root of their holiness, they are called “holy of holies” like it, that is, the root of the holies, which are the Mochin of AVI. And the discernment of the thousand worlds hidden in Mocha Stimaa [the concealed brain], which are the discernment of the inner AVI, that is, the level of the look of the eyes of AVI, one to the other, that served in Nekudim — which even AA does not clothe, as stated above, for they are the discernment of the branches of AB that came out in the secret of the returning surrounding light — behold, they are regarded as a root even to AA, who is called “holy of holies,” and are found, for this reason, regarded as “the holies of holies of holinesses,” that is, the root to the holies of holies, which is AA. And it is known that these thousand hidden worlds become known through the hairs of the Dikna that are called Mazal, and therefore it says, “all the holies of holies of holinesses hang upon this Mazal,” for they do not become known except through the Mazalot, as explained. For they are the discernment of the surrounding breath that had already been in the discernment of garments for those Mochin of the inner AVI, before they departed and came out from the Rosh of AA, and therefore these Mochin are not revealed except through them, as stated above.
And this is what it says: “Why is it called Mazal? Because from it hang the Mazalot, and the Mazalot from it, above and below” — for they are called Mazal for two reasons. One: because all their bestowal is in the discernment of MAN for upper couplings, so that by this way, through the many couplings made through them over the course of the six thousand years, they reveal the thousand worlds sealed in the Izka. And since this completion comes by way of the drops of the coupling, slowly, slowly, they are therefore called Mazalot, from the language of “water shall drip from his buckets.” And there is a second reason, from the language of degradation, and it is by force of the partnership of the quality of judgment with mercy, whereby Malchut rises to Bina, and Bina is degraded because of this and loses her GAR, for she becomes impregnated by the discernment of the restriction of Malchut that rose and became included in her, as stated above regarding correction 2 and correction 6; and therefore she too is called Mazal. And this is what it says: “Why is it called Mazal? Because from it hang the Mazalot” — and this is the first reason mentioned above, that the discernment of the drops of the coupling, which all join together at the end of the six thousand years together, and reveal the thousand thousands of hidden worlds, hang exclusively upon the MAN of the Dikna; and this is what it says, “from it hang the Mazalot.” And afterward it states the second reason, “and the Mazalot from it, above and below,” that is, from the language of degradation, for the upper worlds, which are the discernment of Bina, are degraded by it, because of the rise of Malchut in them, as stated above; and likewise the lower worlds, that is, the discernment of the Malchuyot called the lower worlds, are also degraded by it, that is, after those Malchuyot are already fully sweetened in Bina and have Mochin from Bina, the lower discernments than they are found to rise also within them, and they lose the discernment of GAR that they had already received, and the lower ones too are found degraded through them. And for these two reasons they are called Mazalot.
And this is what it says further there: “and therefore it hangs, and upon it hang all the affairs of the world, above and below, and even the Torah scroll in the Temple” — explanation: since it stands to reveal the thousand worlds sealed in the Izka Dachya, as stated above, therefore it hangs and stands, even after all the upper Mochin were revealed in correction 7, and this is what it says, “and therefore it hangs.” And furthermore, it stands to reveal all the holy names, which are His qualities, to all who come into the world, and this is what it says, “and upon it hang all the affairs of the world, above and below, and even the Torah scroll in the Temple,” for the whole of the Torah is His names, as is known, and they are not revealed except through the couplings made upon the MAN that is in the Mazalot. Behold, even the Torah scroll in the Temple depends upon this Mazal, and likewise all the affairs of the world, that is, the whole discernment of reward and punishment and His conduct with the creatures — all these depend upon the couplings that are in the Mazalot. For if the lower ones are meritorious, they raise MAN, and upper couplings take place, and the great Mochin descend to ZON, and the whole world is conducted with the quality of mercy; and if they are not meritorious whatsoever, and do not raise MAN, His qualities remain concealed and are not revealed. And it is all according to the abundance of deeds, as is known. Behold, that the upper and the lower depend upon this Mazal, for even the Mochin of the upper Partzufim depend upon it, as stated above.
And the name of this correction, in the Torah, is “and keeps mercy” [Notzer Hesed], which indicates that it creates and keeps the quality of mercy so that it will not diminish in the world; for since it is the totality of the hairs of the Dikna, it hangs and stands even after the illumination of the face was revealed in correction 7, in order to be a discernment of MAN for the light of Hassadim of Bina, in the secret of the life of the Neshama. In such a way that these qualities depend upon the receiver: if he needs the illumination of Hochma, he receives from correction 7, and if he needs the light of Hassadim, he receives from this correction of “keeps mercy.” This is the secret of why they are called “qualities of mercy,” for each and every correction stands on its own, like a distinct quality, and none contradicts the other; and their bestowal depends upon the needs of the receiver, and upon the MAN that he raises.
And this is what is said there in the Zohar: “and whoever sees this correction, their sins are subdued before it and forgiven, that is, He shall subdue our iniquities” — meaning, whoever receives this correction, even one whose soul is from the discernment of Malchut of the first restriction, nevertheless his sins are subdued by force of the illumination of this correction 8, for although its own root, too, comes from Malchut of the first restriction, that is, from correction 1 of the Dikna, yet it was sweetened and became a discernment of the hairs of Bina, through the two impregnations, which are in correction 2 and in the correction ‘their iniquities before Him’ — and there is yet another way to explain the name, as above — therefore its illumination suffices to subdue, “He shall subdue our iniquities,” which is from the language of the holding back of the iniquities, that is, as stated above in the explanation of the name in the Torah, “keeps mercy,” for which the hairs remained hanging and standing in order to bestow abundant Hassadim; and in this way it subdues the iniquities, for it subdues and holds the discernment of these hairs of correction 8, which are from the discernment of Bina, called “iniquities,” as stated above in correction 2 by the name “bearer of iniquity.” See there. In such a way that from the discernment of the receiver, it is regarded as “keeps mercy,” and from the discernment of the bestower, as “He shall subdue our iniquities.”
Now it has been explained above how, with this correction 8, the Dikna is completed from the discernment of her Gadlut, which was revealed in correction 7, in the discernment of the two holy apples; and the Mazal of correction 8 is what includes the whole Dikna, from the discernment of the great praise that was revealed upon the hairs of the Dikna out of the totality of the seven corrections. And it has already been explained that the hairs of the Dikna are also regarded as being from the discernment of Galgalta and Mocha Stimaa, like the Rosh of AA. That is to say, since they were included in the Rosh of AA before the revealed AB came out to the outside, they therefore have had, since then, the two discernments that are in the Rosh, which are Galgalta and Mocha Stimaa. However, after the screen brought them out to outside the Rosh of AA, it is regarded that only from the discernment of Galgalta of AA did they come out completely from the Rosh of AA and become body without Rosh; but from the discernment of the concealed Hochma of AA, they did not come out from the Rosh completely, but they still have in them the discernment of Bina of Mocha Stimaa, on the model of the lower cheek, which is attached to the Rosh by discernment of sinews and flesh and skin — which are Bina, ZA and Malchut — and is not separated from the Rosh except by discernment of self alone, as stated above at length. And therefore the Dikna is regarded as having eight Sefirot from the concealed Hochma, that is, from Bina downward; but from Keter she has only VAK, which indicates that she came out from its side completely from the Rosh. And therefore the five Sefirot of the Dikna that extend from Galgalta, which are the five corrections after correction 8, no longer depend upon the lower cheek, like the first eight corrections, which extend from the concealed Hochma of AA, but depend from above the throat, that is, from the place beneath the lower cheek, where the discernment is entirely body; and this is because they extend from Galgalta of AA, which has, on its side, no part at all in the Rosh, and therefore they have no grip in the lower cheek.