Kısım 14 · Bölüm 193
Ari'nin Metni
Yapay zekâ çevirisi
Henüz Türkçe dilinde yok — gösterilen: English
- Know that there are three aspects in Arich Anpin. The first is when his head is corrected — neither erect nor bent. The second is when his head is very erect, for then his beard is raised upward. The third is when he bends his head downward, for then his beard is lowered and descends down to the head of ZA, as will be said below. And then Aba and Ima, whose Keter is from the throat of Arich Anpin, are then included within the head of Arich Anpin literally; and through this is made for them the aspect of Mochin and the aspect of their new NHY.
İç Işık
Yapay zekâ çevirisi
Henüz Türkçe dilinde yok — gösterilen: English
Sorular ve Cevaplar
Henüz Türkçe dilinde yok — gösterilen: English
Sorular 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
Therefore there are three states to be understood in the Rosh of AA. The first is when it is not the time of the coupling, when AVI clothe his HGT alone; and then the Rosh of AA departs from the lower ones, who are AVI, since they clothe his Guf alone. And this is regarded as his head being wholly erect, meaning that he has no dealings with AVI, who clothe his Guf, and so his head is very erect.
The second state is at the time of the coupling, to bring out new NHY and Mochin of AB for AVI, when the Peh [mouth] of AA descends from the place of the Peh of Radla [the unknown head] and descends to the discernment of his Chazeh [chest], which becomes the Peh of his HBD, where AVI clothe, as above on page 1574, the passage beginning “And this,” where it was explained that this is regarded as the bending of the Rosh of AA below its place. For the place of the Rosh of AA is now in the GAR of Atik, and he bends his head in order to clothe in the place of AVI, which is the place of the four lower corrections of the Dikna that hang there in the throat, which has risen and has now become the discernment of the Galgalta of the HBD of AA, as above. Therefore this state is regarded as his bending his head downward.
The third state is likewise at the time of the coupling, but at the time when he wishes to give the discernment of the Yesod to ZA. And you must remember what was explained above on page 1581, the passage beginning “Greater,” that ZA has an advantage over AVI, because he is related to the NHY of Keter itself, which receives from the corresponding discernment of the NHY of AK, whence the root of ZA is drawn in the secret of Vav and a point, which the Yesod of AK bestowed upon the AVI of Nekudim. This is not so with AVI, who have no root in the Partzuf Keter except in AB alone. Study it there well. Therefore the Yesod of Gadlut [greatness/adulthood] of ZA cannot be completed from the side of AVI, but must be drawn and received from the Partzuf Keter, which is Atik and AA of Atzilut. Therefore, at the time when AA wishes to give a Yesod to ZA, he makes the coupling for him while he is in his place in the GAR of Atik, that is, in the discernment of Keter, where the place of the eight upper corrections of the Dikna is, as above, and he does not descend to the place of AVI, where the place of the four lower corrections of the Dikna is. Therefore this state is regarded as his head being corrected neither bent nor erect, meaning that he is not erect and removed from the lower ones, but rather attends to bestowing upon them; however, not with a bending of the head downward, that is, that he should descend to the discernment of the HGT that became his HBD, but rather he stands in his place, in the place of the Rosh of Atik, where he is now found. Thus he is not bent, but neither is he erect, since he couples for the need of ZA.