Kısım 16 · Bölüm 81
Ari'nin Metni
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- Know, that the principal place of the Olamot and their genuine degree is in this order, and this is their rightful place for all times. The reason is that ZA should grow to be like Arich Anpin and should therefore rise up to there. Also, the place of Arich Anpin should be the place of ZA because by that it becomes Arich.
İç Işık
Yapay zekâ çevirisi
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Sorular ve Cevaplar
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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
And this is what he says: “ZA needs to grow and become like Arich Anpin, etc., and the place of AA must become the place of ZA, etc., for through this ZA becomes Arich [long]” — that is, as above, that AA stands in the place of the ZA of the world of Nekudim, that is, in the place of the HGT of Atik, which took the place of the HGT of Nekudim, which are ZA. And before ZA ascends and clothes his HGT that are in the world of Nekudim, all the degrees are still found in a state of descent, as explained. And this is what he says: “Know that the essential place of the worlds and their degree in truth is thus, according to this order” — that is, that ZA will ascend and take the place of the GAR of AA, which is the true place of ZA. And likewise the place of the Nukva was, in Nekudim, in the place of the NHY of Nekudim, that is, from the Chazeh [chest] downward of the ZA of Nekudim, where now, at the time of the descent of the degrees, there stand the GAR of the upper AVI, who clothe the HGT of AA, which clothe the NHY of Atik, which are the place of the NHY of the Nekudim.
And in this manner, the true place of the three worlds BYA is in the place of YESHSUT and ZON of the world of Atzilut. For these three worlds BYA are the discernment of the new NHY that came out for ZA at the time of the emergence of the Gadlut [greatness/adulthood] of the ZAT of Nekudim, together with the Mochin of AB SAG that came out for them; for the Mochin of AB brought down the bottom Hey from the Einayim and raised the AHP that had fallen into the Guf [body], and returned them to the ten Sefirot of the Rosh [head]; and likewise the TNHY that fell below the Parsa to the place of BYA returned because of this and joined with the ZAT of Nekudim, and became the discernment of Atzilut, as is known. However, they broke, and this is because the Parsa was no longer in all its strength, and therefore the light expanded into these new NHY of BYA in the discernment of from above downward, that is, to the place of BYA, and therefore they broke and died, because they crossed the boundary of the Parsa. However, if the lights of the new NHY had not expanded into BYA, but had raised the new NHY from BYA to above the Parsa, in the manner that prevails in the world of correction, then they would not have broken, and all the lights of Atzilut would have remained in them forever.
And with this you will understand that the whole matter of the sortings of BYA is these new NHY that had already joined with the ZAT of Nekudim at the time of their Gadlut, which broke then because they wished to receive the lights of Atzilut in their place in BYA; and now we need to sort them and raise them from the place of BYA, so that they will again be the discernment of new NHYM for the world of Atzilut, and then there will be the correction and the resurrection of the dead. And it turns out that the place of BYA, in truth, is in the place of YESHSUT and ZON of Atzilut; for after ZA and Nukva return to their place in Nekudim, these BYA must be the discernment of their new NHY, which clothe the Nukva from the Chazeh downward; and since the Nukva is in the place of AVI, behold, her new NHY, which are BYA, they are the part of the Nukva from the Chazeh downward, which is in the place of YESHSUT and ZON, for the part from the Chazeh downward of AVI is clothed by YESHSUT and ZON. Thus the true place of the three worlds BYA at the time of the end of correction is in the place of YESHSUT and ZON of Atzilut. And the words of the ARI have been well explained, that this order that was in the second discernment on the eve of Shabbat is the true state of ZON and BYA.
84) And protrude beyond the world of Atzilut, like the example of a pregnant woman whose fetus protrudes and goes out beyond her body: This is the secret of the Ibur of a city that is brought in Tractate Eruvin, page 32b and page 57a. For when they come to measure the boundaries, they do not measure from the wall of the city, but from a distance of seventy cubits and remainders, and from there they begin to measure. And these seventy cubits are called the Ibur of a city, for they are regarded as though they were still inside the wall of the city. And the ARI says that these six lower ones of Assiya, which remained below the Parsa of Atzilut in the place of the first six of today’s Beria, are regarded as though they were one body with the world of Atzilut, like a pregnant woman whose fetus and belly protrude and go out beyond her body. And this is the secret of the Ibur of a city, which is still regarded as the city itself, although they are already outside the wall. And one must understand these matters: how can you say that the six last ones of Assiya are one body with Atzilut, when the Parsa separates between them? And how do these first six of Beria differ from the rest of the Sefirot of BYA? And likewise, what is the likeness to the Ibur of a city?
And the matter is that the Parsa is the discernment of the Sium upon the light of Atzilut, which is made at half of the Tifferet, which is the Bina of the Guf, by force of the ascent of the bottom Hey into the Nikvey Einayim, which was made at the time of the emergence of the Nekudim; for by force of this the coupling Malchut, that is, the Peh [mouth] of the Rosh, rose to the Nikvey Einayim, which is the Bina of the Rosh, and the ten Sefirot of the Rosh came out from Bina upward, while the ten Sefirot from above downward, for the discernment of Guf, expanded from the Nikvey Einayim downward; and it turns out that the AHP of the Rosh went out beyond the Rosh and were included in the discernment of the Guf. And likewise the concluding Malchut, who had previously stood at the toes of the feet, rose from there to the place of the Bina of the Guf, called Tifferet, that is, to the Chazeh, and there at the Chazeh she concluded the Partzuf; and the two thirds of Tifferet and ZON remained below the Sium of the Partzuf, that is, below Atzilut, as written above in the explanation of the place of BYA, on page 1888, in the passage beginning “And raised” and in the passage beginning “Immediately” — study it there well. And in truth it is difficult: since the bottom Hey rose to Bina, then only the Hotem [nose] and Peh needed to go out beyond the Rosh, and likewise only NHYM needed to go out beyond the Sium of Atzilut, since the coupling was made in Bina. And why did the bottom Hey rise to the middle of Bina, that is, beneath the GAR of Bina, whereby the ZAT of Bina herself also went out beyond the Rosh and beyond Atzilut?
However, this is the secret of: Aba brought Ima outside for the sake of her son, and Aba himself was corrected as male and female. For the GAR of Bina are called the upper AVI, and the ZAT of Bina are called YESHSUT. And since Malchut rose into the GAR of Bina, and Aba himself was corrected there as male and female, which is the secret of Einayim and Nikvey Einayim, it turns out that the Ozen [ear], which is the ZAT of Bina, called YESHSUT, went out beyond the Rosh to the discernment of Guf. And likewise the two thirds of Tifferet, which are the discernment of the ZAT of the Bina of the Guf, called YESHSUT, went out because of this beyond Atzilut. And this correction was in order to bring forth Mochin for ZA, who is the son of YESHSUT; for had YESHSUT not gone out, there would be no possibility of any Mochin for ZA. As above, page 883, item 33, in the words of the ARI.
And you find that from the discernment of the ascent of the bottom Hey into the Einayim alone, the ZAT of Bina did not need to go out beyond the Parsa of Atzilut, which is the secret of the bottom two thirds of the Tifferet that became the world of Beria; rather, this was a special correction on the part of the upper AVI, who received the bottom Hey into themselves, in order to bring the ZAT of Bina out beyond the Rosh and beyond Atzilut, in order to bring forth Mochin for ZA. And therefore YESHSUT are regarded as the discernment of the belly of AVI, which protrudes outside the Guf of AVI, and nevertheless they are still reckoned as the Guf of AVI itself, because this protrusion and going out from the Guf of AVI are not from a flaw in themselves, but only for the benefit of her fetus, who is ZA, who otherwise would have had no Mochin.
And behold, the place of the world of Beria was made from the two thirds of Tifferet, which are the ZAT of the Bina of the Guf, which remained below the Parsa and expanded into the ten Sefirot of Beria, of which the first seven Sefirot are the discernment of the ZAT of Bina, and from the Chazeh downward they are the discernment of ZON, as is known. And therefore these first seven Sefirot of Beria, which are KHBD HGT down to the Chazeh, although they are already found beneath the Parsa of Atzilut, nevertheless, since their going out beyond Atzilut is not from a flaw of their own, but in order to give Mochin to ZON, as above, therefore they are still regarded as though they were found from the Parsa upward, within Atzilut, but like a pregnant woman whose fetus protrudes and goes out. That is to say, just as the belly that protrudes outside the measure of her body in a pregnant woman is not on account of herself but on account of the fetus within her, so the going out of these first seven of Beria outside Atzilut is by force of the fetus within her, which is ZON, to whom she wishes to give Mochin. And therefore, on her own account, she is still the Guf of Atzilut, although she protrudes and goes out below the Parsa of Atzilut, since this is not due to a flaw.
And with this you will also understand the secret of the Ibur of a city, which is not included in the two thousand cubits of the Shabbat boundary. For the city is the secret of the world of Atzilut, as written above, page 1926, the passage beginning “The place”; for on the day of Shabbat all the worlds are in the secret of Atzilut. And the secret of the two thousand cubits of the Shabbat boundary corresponds to the two Sefirot ZON of the externality of the place of BYA, which cannot rise to Atzilut, and they remain below the Parsa, empty, without light, as written there — study it there well. And they are in the place of the Rosh and Atzilut of the vessels, for there is an inverse relation between the vessels and the lights; for although the Rosh and Atzilut of the place of BYA are, on the side of the vessels, Keter and Hochma, they are, on the side of the lights, the discernment of ZA and Nukva, as is known. And therefore these two thousand cubits are not measured, cubit by cubit, from right next to the wall of the city, which is the secret of the Parsa of Atzilut; rather, they leave and add to the city seventy cubits and remainders, which correspond to these seven Sefirot of Beria, KHBD HGT and the Chazeh, for each Sefira includes ten, and the discernment of the Chazeh is the secret of the remainders. For these seven Sefirot of Beria are still in the discernment of the Guf of Atzilut, and the matter of their protruding outside the world of Atzilut is similar to the protrusion of a belly beyond the body of the woman, which is not on account of herself but on account of the fetus, as above. And therefore the Shabbat boundary is measured only from the Chazeh of Beria downward, until the Chazeh of the totality of the place of BYA, as above.
And this is what he says: “For these six lower ones of Assiya go out and protrude beyond the world of Atzilut, like the example of a pregnant woman, etc.” He means that even these six lower ones of Assiya, which then remained below the Parsa within the place of the first six of today’s Beria, are also regarded as though they were in Atzilut. For the place of these first seven Sefirot of Beria is the discernment of the Ibur of a city, which is still regarded as the discernment of the city itself, and this is the likeness of a pregnant woman, as written above.