Частина 10 · Глава 26
Текст АРІ
Переклад ШІ
Поки немає мовою Українська — показано: English
- Now beneath Bina, at its end beneath its Malchut, stand these 320 sparks, which are the seven kings, and through the arousal of these judgments that are there, she becomes heated and couples with Aba. And these 320, in gematria, are “friends” [re'im]: for through them Aba and Ima become friends to one another, and they couple by the secret of eating, as it is written, “Eat, O friends.” And as it is written, “she has eaten and wiped her mouth,” which is an allusion to the coupling.
Ор пнімі
Переклад ШІ
Поки немає мовою Українська — показано: English
Внутрішнє споглядання, запитання та відповіді
Поки немає мовою Українська — показано: English
Завантаження «Внутрішнього споглядання»…
Цей коментар ще не зіставлено з окремими пунктами — примітки йдуть у порядку читання, а номер поруч із кожною рахує самі примітки, а не пункти тексту АРІ.
Не зіставлено з пунктом
Partzufim: that the NHYM of AVI went out and were divided from AVI, and became a distinct Partzuf called YESHSUT; and the Parsa that is within the bowels of AA separated between them at the place of the Chazeh — for the upper AVI, whose HBD HGT within them, up to their own Chazeh, are found above the Chazeh of AA, where the top of his Parsa is — and these six Sefirot are called by the name of Samech. And their NHYM, which are called YESHSUT, are already found beneath the Parsa at the Chazeh of AA, and these four Sefirot are called by the name of the closed Mem. And this YESHSUT too is divided into two discernments, HBD and HGT, which are their Galgalta and Einayim: at Katnut they are Ruach-Nefesh, meaning HGT-NHY, and at Gadlut they are Neshama and Ruach, meaning HBD-HGT. For then they attain the vessels of their posterior, which are AHP, meaning the discernment of their new NHY, and with them they attain the GAR of the lights of Neshama, as is known. Then the light of Nefesh descends from within the vessel of Einayim and clothes in the new NHY, and the light of Ruach descends from the vessel of Galgalta and comes into the vessel of Einayim, and the new light of GAR of the Neshama clothes in the vessel of Galgalta; so we find that the Galgalta, which had been HGT, has risen and now become HBD, and the Einayim, which had been in the light of Nefesh and NHY, now become HGT in the light of Ruach. And the light of Nefesh clothes in the AHP that returned to them, and they are therefore called new NHY, since the vessels of Nefesh are called NHY; and they are also called posterior, since the vessel of Nefesh is called by the name posterior, since there is the place of the screen and the coupling of the Partzuf as a whole.
And know that the discernment of the Galgalta of YESHSUT clothes over the NHY of AVI, so that at Katnut the Galgalta serves in the discernment of HGT, as above, and at Gadlut in the discernment of HBD. And the Einayim of YESHSUT clothe over the Malchut of AVI, so that at Katnut they serve the discernment of NHY, and at Gadlut the discernment of HGT. And therefore the discernment of the Einayim of YESHSUT is called by the name Malchut of the upper AVI, and the Galgalta of YESHSUT is called by the name NHY of the upper AVI — this being because of their clothing in these places, and relative to the upper AVI they have no advantage beyond that place which YESHSUT clothes over them. Therefore, although the Galgalta of YESHSUT, in relation to itself, is already in the discernment of HBD, nevertheless, relative to AVI it is not regarded as more than their NHY; and likewise the Einayim, although they are already in the discernment of HGT, nevertheless relative to AVI they are not regarded as more than the discernment of their Malchut, since it is there that they clothe over them.
And therefore we discern that the Partzuf of the upper AVI is divided into four discernments, which are: one, their HBD; two, their HGT — and these two discernments are above the Parsa of AA, meaning above his Chazeh; three, their NHY, where the Galgalta of YESHSUT clothes, meaning the HBD of YESHSUT; four is the Malchut of AVI, where the Einayim of YESHSUT clothe, which are the HGT of YESHSUT. And these two latter discernments of AVI are already below the Parsa of AA. And AVI has yet a fifth discernment, which is the discernment of the posterior of its Malchut; for its Malchut clothes in the Einayim of YESHSUT, which are the discernment of their HGT — however, the new NHY have already been raised for them, where the Nefesh of YESHSUT clothes, and these NHY are regarded as the posterior of YESHSUT, as above.
However, this fifth discernment that we mentioned in relation to AVI — in truth, Aba and Ima have no connection to it at all, for all the connection between the Upper One and the lower one is only in the discernment of the anterior vessels of the lower one, and this is because the discernment of the AHP of the Upper One, at the time of his Katnut, are placed and cling to the anterior vessels of the lower one, which are his GE, as above, the adjacent item; but they have no contact whatsoever with the AHP of the lower one, since at that time, when the AHP of the Upper One are found clinging to the GE of the lower one, the AHP of the lower one are found at the degree following it, meaning beneath the lower one. Therefore this discernment of the new NHY of YESHSUT is regarded as being beneath the Malchut of the upper AVI, meaning that they are entirely outside the Partzuf of AVI and do not even clothe the Malchut of AVI, since the Malchut of AVI reaches only as far as the end of the vessel of Einayim of YESHSUT, meaning the end of their anterior vessels, and does not touch at all the posterior vessels of YESHSUT, which are the new NHY, since it was never together with them in one place, as above.
This is what he says: “Now beneath Bina, at its end beneath its Malchut, stand these 320 sparks, which are the seven kings” — meaning, as explained, that the discernment of the MAN of ZON has no cleaving whatsoever to the posterior of AVI, but they do have cleaving to the posterior of YESHSUT, since the posterior of YESHSUT, at the time of their Katnut, are placed and cling to the GE of ZON, as above — but not to the posterior of AVI, who are their upper of the upper. Rather, since the GE of YESHSUT clothe the NHY of AVI, as above, and the GE of ZON cling to the new NHY of YESHSUT, we find that the GE of ZON are found immediately adjacent, right beneath the Malchut of AVI. For the HBD-HGT, which are the GE of YESHSUT, clothe the NHYM of AVI, and we find that the Malchut of AVI ends at the place of the Chazeh of YESHSUT — since the Yesod of Katnut, which is of the discernment of Einayim, rises at the time of Gadlut to the upper third of Tifferet, from the Chazeh and above — so the Malchut of AVI clothes in it until its end, meaning until the place of the Chazeh. And the AHP that are returned to Israel Saba and Tevuna at the time of Gadlut, which are the new NHY, take their place from the Chazeh of YESHSUT and below. And the GE of ZON cling there in the new NHY, so we find that the GE of ZON cling from the place of the Chazeh and below, which is exactly beneath the end of the Malchut of AVI — except that they do not touch it itself, but only the discernment of the Chazeh of YESHSUT, where the end of the Malchut of AVI is found.
But there is a place for a question here: since, according to what has been explained, the 320 sparks have no contact with AVI whatsoever, not even with their Malchut, then how does the ARI say that the seven kings, which are the 320 sparks standing at the end beneath the Malchut of AVI, bring about a coupling for AVI? To understand this, one must know that this matter of coupling is said only at the time when AVI and YESHSUT return to being a single Partzuf, for YESHSUT themselves, together with their new AHP, are then included within AVI, and then the GE of ZON, which cling to the new NHY of YESHSUT, which in turn cling also to the NHY of AVI, are found — since they have become mutually included, as we shall state further ahead. However, at the time when they are divided into two Partzufim, the GE of ZON, which are the 320 sparks, have no bond or contact whatsoever with the Malchut of AVI that could bring about for them the discernment of a coupling. Remember this well.
And this is what he says: “And through the arousal of these judgments that are there, she becomes heated and couples with Aba” — meaning, only at the time when AVI and YESHSUT become a single Partzuf, when the records of the GE of ZON then have cleaving with AVI, and therefore Ima feels the discernment of the lack within their records, which are the judgments called fire, and their feeling is called heating up, which demands for them the discernment of the light of Hassadim, called water, drawn from the waters of Hesed of Aba; and therefore she interrupts the discernment of her posterior and couples with Aba face to face, as stated in the previous parts.