Kısım 14 · Bölüm 61

Ari'nin Metni

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And it is possible that these two crowns are the river that spreads to its sides, which is the Dalet in the Hey, which spread upward and downward on its two sides. And that is 'a river goes out of Eden,' for the Yod, which is Eden, spread this way and that way, upward and downward, and became a Dalet, as is stated in the portion Vayikra. And the third side in the Hey is the Tifferet, which was conceived and was within her womb, and afterward went out, in the secret of the Vav of the Name. And the two sides are the hidden Hesed and Gevura; and it spread to its sides and bequeathed them to the pleasant son.

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

1A river goes out of Eden, for the Yod, which is Eden, spread this way and that way, upward and downward, etc., and the two sides are the hidden Hesed and Gevura, etc. Meaning, that the Yod of HaVaYaH is the upper AVI, for the Yod is Aba, and the filling Vav-Dalet of the filling of the Yod is the upper Ima. And the Hey of HaVaYaH is YESHSUT, where the Yod at the corner of the Hey, from above, is Israel Saba, and the Hey itself is Tevuna, as written on page 889, item 40; see there. And Eden is the upper Aba, who is the Yod. And the river that goes out of Eden is YESHSUT, who are the Hey of HaVaYaH, as above. And it is brought from the Zohar, Vayikra, page 10, column 1, at its end, concerning the writing of the name HaVaYaH: that first one writes the Yod that is at the corner of the Hey, and afterward one writes a line lying above, and likewise a line set upright and standing below the Yod; and afterward one joins the Yod to the lying line, across its breadth, above; and after this one joins the Yod with the standing line, set upright along its length, below the Yod; and then a Dalet is made, and she is the secret of YESHSUT. And afterward one writes a Vav without a head inside the Dalet, which is the secret of ZA in the Ibur [impregnation] of Bina, who is YESHSUT; and afterward he is born and goes out from the Dalet, which is the Vav that has a head, of the name HaVaYaH, etc. See there.
And the explanation of the matters is this: YESHSUT, who is the Hey of HaVaYaH, clothes upon the NHY of AVI, as is known, and is therefore regarded as a river that goes out of Eden, for the screen of the Chazeh [chest] brings them outside the degree of AVI. And behold, the essence of the NHY is the Yesod, and it is thus found that YESHSUT includes the two Yesodot of AVI. And it is known that the discernment of the Yesod of Ima is short and wide, and this is the secret of the line lying above, in the roof of the Hey, across its breadth; and the discernment of the Yesod of Aba is narrow and long, and this is the secret of the line set upright along its length, on the right side of the Hey. And this is what he says, “the Yod spreads this way and that way, from above and downward, and it becomes a Dalet”: for the Yod, who is Israel Saba, spread into two sides. It spread above, in the line lying across its breadth, in the discernment of Hassadim, which are called breadth; but they are in the discernment of short, from the illumination of Hochma, for Hochma is called long, as is known. And from the second side it spread in the discernment of Gevura, which is the line set upright along its length because of the Yod; and although it is long, namely the discernment of Hochma, still, since it is a narrow line and has no breadth in it at all — which means Hassadim — it is therefore called Gevura; and understand this.
And this is what he says, “and it is possible that these two crowns are the river that spreads to its sides, which is the Dalet that is in the Hey”: meaning, that this Hesed and Gevura, which are hinted at in the two lines of the Dalet that is in the Hey, are the discernment of the two hidden crowns that ZA inherits from AVI, from which come the Mochin of birth, which are the bounty that is called blessing. And the difference from his first interpretation is that there he interpreted the two crowns as being from the discernment of the upper AVI themselves, namely the HG from the upper AVI, which ZA inherits, as above, which are the ZAT of AVI; whereas here he interpreted the two crowns as being from the discernment of YESHSUT. However, he is in doubt only as to the interpretation of the words of the Zohar — whether they deal with the Mochin of the upper AVI of ZA or with the Mochin of YESHSUT; but there is no doubt here as to the existence of the two crowns themselves, for there is a discernment of two crowns in the upper AVI, and likewise there is a discernment of two crowns in YESHSUT.

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