Kısım 13 · Bölüm 65

Ari'nin Metni

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Also the matter of this Gevura is hinted at in the Idra of Naso, page 132, side A: "And from this beard everything that is in the Rosh is known, from the thousand worlds sealed with the pure ring that includes all rings," etc. The explanation of this statement we shall explain at length below, and there you will understand that the beard of AA spread from the concealed brain of AA, within which the Gevura of Atik is hidden.

İç Işık

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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

1The Dikna of AA spread from Mocha Stimaa of AA, within which the Gevura of Atik is hidden, and it is found that in the Gevura of Atik the judgments within it were not revealed until they were drawn into the Dikna: It is known that the Gevura of Atik is the power of the Malchut of restriction one that is hidden in Radla [the unknown head], and it acts only in the Guf [body], and in the left line, which is the Gevura of Atik, as above at length. And since the Gevura of Atik is clothed in Mocha Stimaa [the concealed brain], it is found that it is hidden also in Mocha Stimaa, meaning that there is no coupling upon it, for concealment means that there is no use of coupling in it. Therefore in Mocha Stimaa there is no revelation of judgments, but it is in the discernment of a Mocha that rests on its lees, meaning that the judgments, which are the discernment of the lees in the wine, are not revealed in the wine, which is the Mocha, and this is because there is no coupling at all upon these lees, as above, since it is hidden in it. However, in the Partzuf of the hairs there is revelation for it, for they are the discernment of the five lower corrections, called the surrounding lights of Keter, beginning from the ninth correction, called LaAlafim, until the thirteenth correction, called VeNakeh, as explained in its place below. And there it has a coupling for the discernment of this Malchut, in the secret of the ascent of the four lower corrections upward into the Rosh, as explained below. Thus in Mocha Stimaa there is no revelation for this Gevura, but only in the Dikna, for there it is included in the coupling. However, know that even in the Dikna it is not revealed except in the discernment of illumination, for the essential Malchut of Keter is lacking there, as explained in its place, and all its revelation there is from the discernment of ZA within it, which is from Gevura downward until Yesod.
2A thousand worlds sealed in the pure ring [Izka Dachya], etc. — which is Elokim of the filling of HaHin, in the secret of the posteriors of the Gevura of Atik, that were clothed and blocked in Mocha Stimaa of AA, called the pure ring: It was already explained above, in the adjacent item, that the revelation of this Gevura in the Dikna begins from the ninth correction, called LaAlafim, which is the discernment of the posteriors of Elokim of the filling of HaHin, whose gematria is a thousand — and this is the secret of Hochma, of the discernment of the inner AVI, who served in Nekudim and were hidden because of the concealment of the Malchut of restriction one; for therefore there remained in AA and in Atik only nine Sefirot, and the Atara of Yesod became the Malchut, which is the discernment of the Malchut of the bottom Hey of restriction two, as above. And these inner AVI, who were hidden, are called Alafim [thousands], in the secret of the verse “and I will teach you [Aalefcha] Hochma,” etc. And upon them a ring [Izka] was made, which means, like a ring and a wall crowning over them so that they should no longer be revealed, for their screen is the discernment of the Malchut of restriction one that is hidden in Radla. And since there is no longer any coupling upon it, they too were hidden together with this Malchut.
And the matter of this concealment is both in the male and in the female. For the discernment of the level of the light itself, which is the level of Hochma that was in Nekudim, was hidden in the male, which is the secret of the first Rosh, called Galgalta, that clothes the Hesed of Atik — as explained above, that Atik corrected it with the upper Hesed called “by day HaVaYaH will command,” etc., which is the discernment of the Hassadim of GAR of Bina that do not receive the light of Hochma and always remain in the secret of air, as above. And it is found that within this pure air the level of the inner AVI is hidden, so that they cannot be revealed, as the ARI wrote above: that AVI are not drawn from the discernment of the light that remained from the air, but only from the discernment of the spirit hidden in Atik Yomin, in the discernment of the Yod that is in the light — on account of which the upper Aba of Atzilut goes out in the secret of concealment and hiding. Study it there well. Thus the place of the concealment of the upper Aba, called Alef, is within the Galgalta of AA, which is therefore called the pure ring, which closes upon the upper Aba of Nekudim so that he not be revealed from there downward in Atzilut.
And the discernment of the Gevura itself that is hidden in Mocha Stimaa, meaning in that it clothes the Gevura of Atik, as above, conceals the upper Ima of Nekudim so that she not be revealed; for in this Gevura is found the discernment of the screen and coarseness upon which the level of the inner AVI of Nekudim came out — where the discernment of the light is regarded under the name of Aba, and the discernment of the screen of the coupling is regarded under the name of Ima. Thus the discernment of the upper Ima was hidden in Mocha Stimaa, and therefore Mocha Stimaa is called by the name the great ring [Izka Rabba].
And this is what it says: “The Mochin of the male, which is Aba, is called the pure ring, because he inclines toward Hesed, in the manner mentioned above regarding the pure air. And the Mochin of Ima is called the great ring, in the secret of ‘what will You do for Your great name.’” This means, as explained, that the concealment of the Mochin of Aba, which is rooted in the Galgalta of Arich Anpin, is called the pure ring, just as it is called pure air — except that, on account of the concealment of the Mochin of Aba, it is called a ring, as above. But the concealment of the Mochin of Ima, which is rooted in Mocha Stimaa, is called the great ring, for this Ima is the secret of the great name alluded to in the verse, “what will You do for Your great name.”
And by this you will understand that what he wrote earlier, that Mocha Stimaa is called the pure ring, he corrected afterward, in that he distinguishes between the Mochin of the male and the Mochin of the female. For earlier, when he wrote that Mocha Stimaa is called the pure ring, he did not descend to this distinction but wrote generally, since the screen upon which the coupling was made is hidden in Mocha Stimaa — thus the whole level of the inner AVI was hidden on account of the concealment of the Gevura there, and therefore one could also call Mocha Stimaa by the name the pure ring, since the level of Aba, too, is prevented by it. But now he distinguishes between the Mochin of Aba, which are the discernment of the light in the level, and the Mochin of Ima, which is the discernment of the screen and coarseness upon which the coupling was made for the drawing of the level. And from this discernment of division, Mocha Stimaa is called the great ring, and Galgalta the pure ring.
And this is what it says: “Every discernment of Mochin is called a ring, since the Mochin divide into four parts: HB, and Daat which includes HG. And these four Mochin become four squared Vavs and become a closed Mem, of ‘lMemarbeh hamisrah’ [of the increase of the government].” And this alludes to what was explained above at length, that this first Rosh, called Galgalta, is the root of the Mem of Tzelem [image], which the ARI explained above because it has four Mochin, HB and HG, and they are the upper AVI. But Lamed of Tzelem has three Mochin, HB and Daat, for HG were united there into one Mocha (see page 1069, items 124 and 127, and page 1072, items 130 and 134); and the reason was explained there, that the coupling which reveals the illumination of Hochma outward within Bina is made through the unification of HG that is in Daat, and then they become one Mocha. And since this coupling is not made in the upper AVI, since they are always in the discernment of covered Hassadim, therefore the HG that is in their Daat is regarded as two Mochin; and since this coupling of Daat is not there, the Hassadim are found blocked from the illumination of Hochma. Thus the four Mochin and the discernment of the ring hidden in the inner AVI are one matter, for since they do not make a coupling in the HG of their Daat, they therefore became a ring, surrounding like a band the Mochin of the inner Aba, so that it cannot be revealed from there. Study it there well, and there is no need to elaborate. Now it has been explained that the Mochin of AB are called a ring; but the Mochin of Lamed of Tzelem, which are revealed in YESHSUT, are not called a ring. And what the ARI wrote, “every discernment of Mochin,” his intent is to the Mochin of AB, for only they are regarded as the Mochin of birth, as is known. And thus the two first corrections of the seven corrections of the Rosh, which are Galgalta and Mocha Stimaa, have been explained well.

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