Kısım 14 · Bölüm 153

Ari'nin Metni

Henüz Türkçe dilinde yok — gösterilen: English

And since they are lights superior to Ima, therefore they have the power to draw that brain of Daat upward into the head, even though its root is from the two shoulders of Arich Anpin, which are from the aspect of VAK of the body. But in the Nukva of ZA, whose Keter is from the Tifferet of ZA alone, there is no power to raise it upward into her head, since its root is from the aspect of the body. Therefore her Daat remains below, between her two shoulders, as stated in its place.

İç Işık

Henüz Türkçe dilinde yok — gösterilen: English

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

1Lights superior to Ima; therefore they have the power to draw that brain of Daat upward into the Rosh [head], even though its root is from the two shoulders. And at first glance this is difficult: is not the Tifferet of Ima likewise the discernment of the body, just like the heads of the shoulders of AA? And moreover, the Tifferet of Ima is even lower than the discernment of the heads of the shoulders of AA. And the matter is that what the ARI writes — that the ascent of the Daat to the Rosh of ZA is because he takes the lights and the vessels of the Tifferet of Ima for his Keter — hints thereby that ZA has a root in the Roshim of AVI themselves, and that this is the reason why the lights and the vessels of the Tifferet of Ima were able to serve as the Keter of ZA. That is: for it has already been explained above (page 1571, the passage beginning “The light”) that just as in particular every Rosh has HB and two crowns, so are they in the generality of the emanation of the three Partzufim: AVI are HB; and the Partzuf ZA is the Atara of Hesed, that is, the Tifferet, which is the bearer of the illumination of Hochma; and the Partzuf of the Nukva is the Atara of Gevura, that is, the discernment of the screens that are in her Yesod, upon which the coupling of the level of the Hochma of the thirty-two paths is made. See there. It was also explained above (page 1571, the passage beginning “The light”) that the level of the Hochma of the thirty-two paths cannot be pictured except in the four discernments together: HB HG. For the Bina in it cannot become Hochma except through the Tifferet that ascends for Ibur [impregnation] and turns her face back to Hochma; and the reflected light that ascends and clothes the direct light is that which ascends by way of the screens of the Atara of Gevura. For this is why the Zohar explains the level of the thirty-two paths in the discernment of twenty-two letters and ten utterances, whose meaning is ZON in the Ibur of the Bina, as the ARI wrote above. For even after ZON have been born and have come to their place, they leave their discernment in the Mochin of AVI; since these Mochin have no existence and no standing except through the presence of ZON there in the Mochin, for the reason stated above. And that remaining of ZON in the Mochin of AVI is called by the name the Daat of AVI.
And therefore the three Partzufim — AVI, and ZA, and the Nukva — are bound one to another. That is, just as the Mochin of the thirty-two paths of Hochma that are in AVI are bound to ZA and to the Nukva, as above, where the Hochma in them is bound to the Tifferet, which is the bearer of the illumination of Hochma and returns Ima to be Hochma, as above, and the Tifferet is bound to the Nukva, who is the Atara of Gevura that raises the reflected light — so it causes likewise in the three Partzufim of the generality, that they are bound to and clothe one another. For the Partzuf ZA, which is the discernment of Tifferet, sustains, with the root of his Tifferet that he left in the Rosh of AVI, the Hochma that is there; and because of this his Partzuf below is likewise found inheriting the Tifferet of Ima for his own portion. That is, in the same measure in which he has a portion in the Mochin of AVI, in that same measure he takes his portion in the body of AVI, which is only from the Tifferet downward. And likewise the Nukva is bound to, and inherits, the Tifferet of ZA for her own portion; because the Tifferet could not have received his illumination of Hochma in the Mochin of AVI had she not been there, as above, and therefore she too has a portion in the Tifferet of ZA. Thus the whole reason that ZA takes and inherits the lights and the vessels of the Tifferet of Ima to be his Keter is that he left his root in the Rosh of AVI.
And this is what the ARI says: since the Keter of ZA is from the lights and the vessels of Ima herself, which is by virtue of his root that he left in the Daat of AVI, this likewise causes ZA himself to raise the two crowns to be Daat in his own Rosh. For he too is the discernment of the body, and nevertheless AVI drew him to the discernment of their Rosh in order to sustain and establish their Mochin of Hochma; so ZA himself acquires this power and draws the two crowns to be Daat and to serve him for the drawing of the illumination of Hochma. This is not so with the Nukva: since she clothes only the Tifferet of ZA alone — meaning that she serves only in the discernment of reflected light for the sake of ZA, and the principal coupling is made in ZA — behold, the two crowns need not be in her Rosh, for the coupling is made in the Yesod of ZA.
And there is a second reason: for the essence of the Nukva is the Atara of Gevura, who draws only the discernment of reflected light, and she is no bearer at all for the illumination of Hochma that is in the Mochin; for on the contrary, her screens repel Hochma, both from the discernment of “narrow” and from the discernment of “short.” Rather, her essence stands for the garment of Hassadim; and although Hochma is drawn only in a garment of Hassadim, nevertheless they are not important enough to be drawn from the body to the Rosh for the sake of this. And only ZA, who is the true bearer of the illumination of Hochma from his root in the direct light, and whom Bina holds fast in her Rosh in order to sustain and establish her Mochin — he therefore has the power to draw the two crowns to his Rosh as well, in order to sustain his illumination of Hochma, which is the discernment of his own self from the direct light. This is not so with the Nukva, in whom there is no such root from the direct light. And understand.

Henüz Türkçe dilinde yok — gösterilen: English