Kısım 13 · Bölüm 216
Ari'nin Metni
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- Correction 11 is an additional correction on the aforementioned hairs of correction 10, for besides their being there in that place — for that is why it is called correction 10 — there is yet another correction added in them: that they are all weighed as one, and equal in one extension, they do not come out one from the other, and they are all of one measure, equal in their length. And it is found that in these very hairs there are two corrections.
İç Işık
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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
And this is the meaning of “and of the glory of His majesty, these are the hairs beneath the Dikna, and they are called the glory of His majesty, two” — namely as above, for included in this is correction 10, called the bearer of iniquity, two discernments: hairs of Bina from the upper Mazal, which are included in them by force of their Ibur, and hairs of their own, which are from Malchut of the first restriction. And therefore it is called “the glory of His majesty,” for Malchut of their own discernment is called “His majesty,” which is their root and their self that came from the surplus of the brain, and the discernment of hairs of Bina that is in them, from the inclusion since the time of the Ibur, is called “glory,” for this is all their glory and beauty, for through this they became fit for coupling. In such a way there are, in correction 10, two discernments of corrections: one, that it shall be fit for coupling, and is called “glory,” and the second is the discernment of itself from the first restriction, from which comes the warming for the raising of MAN [Mayin Nukvin], as above. (page 1378, the passage beginning “And this is the secret of”) And therefore it is called “His majesty,” from the language of “the pride of Jacob whom He loved, Selah,” for through the power of the warming that is in them, they are able to raise MAN, until the thousand worlds sealed in Izka Dachya are revealed, which are the pride of Jacob.
And this is the meaning of “and they are called the glory of His majesty, two: the tenth correction, ‘You will give truth to Jacob’; and the eleventh, in which strand does not come out from strand, ‘mercy to Abraham’” — namely as explained, that there are in them two discernments of hairs, called “the glory of His majesty,” and therefore correction 10 comprises two corrections together, which are 10 and 11, of which one is the discernment of “glory,” meaning that it became fit for coupling through inclusion in the quality of mercy, and it is able to draw Hassadim, and therefore is called “mercy to Abraham.” And the second is the discernment of “His majesty,” which is the discernment of Malchut in her own self from her source, which is the quality of judgment, for through the power of the warming that is in them, they raise MAN to the revelation of the thousand worlds, and it is called “You will give truth to Jacob.” And one should not ask, why in the verse “the glory of His majesty” correction 11, which is “mercy to Abraham,” which is “glory,” precedes correction 10, which is “You will give truth to Jacob,” which is “His majesty.” And the answer is, because both of them are in truth one correction, which come out at once, and there is no earlier or later between them, and therefore Scripture does not concern itself to be precise about which is earlier, and therefore here it calls them “the glory of His majesty,” and here it puts first “truth to Jacob.”
And in the Torah, these two corrections are called correction 10 and correction 11, by the name “the bearer of iniquity” and “transgression,” for the discernment of “the bearer of iniquity” is “glory,” which is the power of coupling that is in them, and the discernment of “transgression” is the hairs of the discernment of their own self, which are from the source of the first restriction, from which the transgression is drawn, as above, which are the discernment of the hairs called “His majesty.” And since the names in the Torah hint at ZA, who receives from AA, the main advantage discerned in it is the correction of “the bearer of iniquity,” which made it fit for the discernment of coupling, and therefore it puts “the bearer” first. And afterward, “the transgression,” which is destined to reveal the thousand worlds, as above. But in Micah, which are toward the bestower and the corrector, who is AA, the main advantage is discerned as the discernment of the revelation of the thousand worlds, which are concealed even from him, as above. And therefore it puts first the discernment of the giving of “truth to Jacob.”
And this is the meaning of “correction eleven, in which strand does not come out from strand, ‘mercy to Abraham’” — namely as the ARI wrote, “that they are all weighed as one, and equal in one extension, they do not come out one from the other, and they are all of one measure, equal in their length.” Meaning: for this correction comprises two corrections, which are “the bearer of iniquity” and “transgression,” which are the discernment of Bina and the discernment of Malchut, as above, and it says that they are weighed and equal in their length, “that strand does not come out from strand,” and they are all of one measure, equal in their length. For had the discernment of the transgression in them been noticeable, they would not have been fit for coupling, as above; and likewise, had the discernment of “the bearer of iniquity” been longer and had it nullified the transgression in them, then there would have been no warming in them, and they would not have been fit to reveal the thousand worlds. Therefore both of them are equal in their length, and weighed one against the other, and this is the additional correction in them here, in the discernment of the hairs drawn from the discernment of Galgalta of AA. For above, in the hairs drawn from the concealed Hochma of AA, the hairs of the discernment of “the bearer of iniquity” would nullify the original hairs of the first restriction, as stated above regarding the correction of the upper Mazal, that from the greatness of the Mochin that came out over their MAN, the discernment of the first restriction was lost from them, and they became like hairs of Bina alone. This is not so here, where an additional correction is made, that both of them are weighed as one, and do not come out one from the other, and therefore it is called “the bearer of iniquity,” and also “transgression,” and this is for the reason stated above, that only through these hairs drawn from Galgalta are these thousand worlds sealed in Izka Dachya made known. And therefore, both of them are weighed equally, as above. Behold, that the main division of them into two special corrections, to “truth to Jacob” and to “mercy to Abraham,” is by force of the additional correction stated, namely, that they were corrected to be both weighed equally, and Malchut does not touch her fellow by the breadth of a strand — meaning, that the power of the one does not nullify the power of her fellow — and therefore each one has the power to reveal her function, this one for Hassadim, and this one for the revelation of the thousand worlds.