Частина 11 · Глава 108
Текст АРІ
Переклад ШІ
Поки немає мовою Українська — показано: English
- And behold, when the two of them were one Partzuf, and she gave birth to these Mochin of ZA, and they then come out from the Yesod of the totality of the two Partzufim together, the Tzelem of the Mochin is found standing suspended in the air, outside the Yesod, between the two first joints of the NH of the totality, which is now the GAR of this Tevuna, as above; and this phase is the Mem of the Tzelem, since the Mochin have not yet clothed within the Tevuna. And since they are without clothing, it is recognizable that they are literally four Mochin, which are HB, HG, each one included of ten, totaling the Mem of the Tzelem.
Ор пнімі
Переклад ШІ
Поки немає мовою Українська — показано: English
Запитання та відповіді
Поки немає мовою Українська — показано: English
Завантаження запитань…
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
However, here the discussion concerns the time when the Tzelem is found in the upper three thirds of the NHY of the totality, and therefore he does not call them by the term birth in the true sense, but by the name outside the Yesod — meaning that after the standing of the Yesod of the totality, which had within it the phase of GAR, was nullified from it. For the meaning of birth is when it comes out to its own place, called the air of the world, meaning literally the place of VAK, since VAK are always called by the name world. And since it is still found in the place of Bina, this is not called birth, since the air of the world is not there. Therefore the ARI is precise to say, “outside the Yesod, between the two first joints of the NH of the totality” — meaning to indicate that the intention is before its descent from the Yesod, but that the Katnut rose there, and the Yesod became the phase of externality and the phase of air.
And this is what he hints at, “and the Tzelem of the Mochin is found standing suspended in the air” — to teach us that the light of GAR has already departed from these upper three thirds of the NHY of the totality, and nothing remains there except the light of Ruach, which is the secret of air. And further on he explains that this place becomes the root for a tower flying in the air. Meaning: this Rosh of Tevuna that descended back to the phase of Katnut is only the phase of their externality, since the coupling of the lower one is not made upon the internality of the upper one but upon its externality. Therefore the coupling was made at once upon the phase of internality, and it brought the GAR of YESHSUT back to their place, as above; and then the externality that occurred at the time of the birth descended and became the third Tevuna, in the secret of “and the mother is crouching over the sons.” It is thus now found that Tevuna too divided into GAR and VAK, as above — the GAR being YESHSUT that returned to their former state, since they are internality and have no connection at all with the MAN [Mayin Nukvin] of ZA. But the phase of their externality, in which the MAN of ZA is included, cannot return to its former state until ZA himself returns to rise as MAN and receives the drop of the coupling that brings the bottom Hey down from his Einayim and returns his AHP to his degree. And this is because this third Tevuna is one with the degree of ZA, both of them being from the phase of the externality of the first YESHSUT, as above.
Now it has been explained well how the ARI speaks here of three phases of AVI. For what he calls by the name the Yesod of the totality, where ZA was at the time of his Ibur [impregnation], he is speaking there also of the upper AVI of the totality, since at that time this AVI is joined with the YESHSUT of the totality. And what he says, that the Tzelem of the Mochin is suspended in the air outside the Yesod — the intention is upon the phase of Katnut that returned there at the time of the birth of the Mochin of ZA, when the bottom Hey rose again into the Einayim and the AHP went out to the outside, and nothing remained there except two vessels, which are Galgalta and Einayim, in which the Ruach clothes in the vessel of Galgalta, which is therefore called by the name HGT, and the Nefesh clothes in the vessel of Einayim, which is therefore called by the name NHY, as is known. These HGT and NHY are the phase of the externality of the YESHSUT of the totality, and it is they that descended to the outside, to the phase of the third Tevuna, to the secret of crouching, and to clothing within ZA in order to measure out to him the Mochin of nursing. However, the YESHSUT of the totality themselves, which are called the second Tevuna to the supernal Ima — meaning the phase of the internality of the YESHSUT of the totality — returned to their former state, in the secret of GAR, as before. For they have no dealings at all with the diminution that occurred in the phase of ZA, since ZA is not included in the internality of the NHY of YESHSUT, but in the externality of their NHY. And these three phases are called, at times, by the name three phases of AVI, or AVI and two Tevunas. And the YESHSUT of the totality are called by the name the first Tevuna, and the YESHSUT that descended in the secret of crouching are called the second Tevuna. And at other times, the YESHSUT of the totality are called by the name the second Tevuna, being the second to AVI, and the YESHSUT of crouching are called the third Tevuna, being the third to AVI. Remember well these three phases, in their reason and their rationale, and then you will not be confused at all by the change of names.
This is what he means: “And behold, the third Tevuna, which is the second, in her clothed all the Mochin and Tzelem of ZA” — meaning the Tevuna that descended below in the secret of crouching, which is the third Tevuna to AVI, and from the phase of YESHSUT is the second Tevuna. For the first YESHSUT are the phase of the internality of the TNHY of the totality of the two Partzufim AVI and YESHSUT, and they returned to their former state in the phase of GAR, as above. And the second YESHSUT, which are the phase of the externality of those NHY — meaning that they are in accordance with the MAN of ZON that were included in them — these are the second YESHSUT. And they descend and rise together with ZON, as above.
And know that this third Tevuna the ARI calls by the name the lower Tevuna, who clothes within ZA. Above, page 904, item 64; see there. And likewise here, page 1060, item 107, where he says that the bottom third of Tifferet and the NHY of Bina enter within ZA — his intention is upon the whole of the third Tevuna, which is the phase of the bottom third of Tifferet and the NHY of the second Tevuna, meaning the phase of the AHP of the first Tevuna that descend from her degree and become the phase of the third Tevuna, that is, the phase of crouching, as above. For these were lacking from the first Tevuna, and therefore a new coupling is made to raise the AHP of internality back and to complete the first Tevuna in the GAR of lights and the TNHY of vessels, as above (page 1054, the passage beginning “And this is what he means, that the externality”).
And although not all of the third Tevuna clothes within ZA — since she divides into the three phases of Tzelem — and only her Tzadi clothes, as above, still, since the Mem and the Lamed also become surrounding lights for the sake of ZA, she is therefore all regarded as though clothing within ZA, as will be stated further on.
This is what he means: “the Mem of Tzelem is the clothing of the Mochin in the GAR of Tevuna” — the intention is not upon the GAR of the second Tevuna, for she does not clothe within ZA at all, since she has no relation to him, being from the phase of internality, and not from that phase of ZA, as above. Rather, the intention is upon the third Tevuna, who is the Tevuna that descended to the phase of crouching, to the phase of VAK, as above. And although she does not yet have GAR, still, the discussion is only from the phase of surrounding lights — meaning that they are destined to become GAR after ZA rises as MAN of Gadlut, whereby the HGT of the third Tevuna will return to being HBD, and will bestow the Mochin of GAR upon ZA. And since ZA is included in her at the time of this coupling, the Mochin of ZA are therefore destined to clothe in the HGT of this Tevuna, meaning at the time when she returns to the phase of Rosh. And she is therefore called the phase of the Mem of Tzelem, which is named after this future inclusion found in these HGT.
This is what he means: “Lamed is the second descent of the Mochin, in its clothing within the HGT of Tevuna” — there is great understanding needed in the matter of this Lamed of Tzelem. For it has already been explained that the HGT of the third Tevuna is called the Mem of Tzelem, because the KHB is included in her, which is the phase of Rosh that brings forth the coupling of Gadlut for the sake of ZA, at the time when he rises to the second Ibur, as above, in the adjacent item — at which time these HGT will be returned to being KHB and Rosh. Accordingly, one must understand well the matter of this Lamed, which is the phase of the HGT destined to come out in the third Tevuna. For at the time of Gadlut, when the bottom Hey descends from the Einayim and raises the AHP back, the upper two-thirds of each one of the HGT that became Rosh are found, and the thirds of NHY rise and join with the lower thirds that remained from HGT, and together they become HGT, as is known. And know that these upper thirds of the NHY that rose and became HGT are the ones called the Lamed of Tzelem. Understand this well, for in HGT at the time of Gadlut there are two phases: the first are the lower thirds that remained from HGT, and the second are the upper thirds that were raised up from NHY, as above. And understand that the lower thirds that remained there from HGT are not called the Lamed of Tzelem; rather, those upper thirds that rose there from the NHY are the ones called the Lamed of Tzelem.
This is what he means: “And the Lamed of Tzelem is the second descent of the Mochin in their clothing within the HGT of Tevuna” — for after the Mochin came out through the coupling that was made in the Rosh of Tevuna, as above, they descend and clothe in the thirds of the NHY of Tevuna that rose and became HGT, as above. And by this the Mochin became fit to descend and clothe within ZA. For ZA can receive only from the phase of the NHY of Tevuna, and not from the phase of the HGT of Tevuna, as stated above (page 1039, the passage beginning “And this is what he means”); see there — for the HBD of ZA clothe in the GAR of the NHY of Tevuna, meaning in those GAR that returned and became HGT, but not in the HGT of Tevuna themselves. And this is what the ARI is precise to call by the name second descent — meaning that they descended from the place of the HBD of the HGT of Tevuna, where there is still no clothing at all in vessels for the sake of ZA. And now that they descended to the phase of the Lamed, which is the upper thirds of NHY that became HGT, the Mochin have already come to the phase of clothing for the sake of ZA.
This is what he means: “And although they are only two and a half Sefirot, they are still called Lamed. And the matter is that half a Sefira of the Tifferet of Tevuna is not included in the Lamed of Tzelem, since it is the Keter of the Tzadi of Tzelem” — and you must know that the Keter of ZA has no relation at all to ZA; rather, it is entirely, both light and vessel, dedicated to the internality of Bina, being the phase of the AHP of her own degree, as will be stated below. And therefore the bottom third of Tifferet does not join at all with the thirds of NHY that rose and became HGT, so that half a Sefira is found lacking from them. Of this he says that nevertheless they are called Lamed, as will be stated further on. And the matter of the second reason for the imprint, where he says, “when you lower one arm,” etc., will be explained in its place.