Частина 12 · Глава 86

Текст АРІ

Поки немає мовою Українська — показано: English

And then, at the time of the first Ibur, at its end, at the time of birth, second Mochin of Ruach come out; and since they enter only through the Yenika, they are therefore called Mochin of Yenika — but certainly an Ibur preceded them, as above. And afterward, for the third Mochin of Gadlut, there was a third Ibur; but relative to the Yenika it is only a second Ibur. And understand very much.

Ор пнімі

Поки немає мовою Українська — показано: English

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

1At the time of birth, second Mochin of Ruach come out; and since they enter only through the nursing, they are therefore called Mochin of nursing: The matter of this coupling that takes place at the time of birth, for the sake of the Mochin of nursing, has already been explained above (page 1128, the passage beginning “in her belly” and the passage beginning “the lights”). Study it there well. And it was explained there that immediately after this coupling, the coarseness of the body of ZA is recognized as the discernment of a guest, and he is no longer his mother’s thigh — this being his birth and his going out from Ima. Therefore, he cannot receive these Mochin at once; rather he descends to BYA, and nurses at first from the secret of the breasts of an animal, through which nursing he acquires the power to separate from himself all the discernments of BYA that are included in him. And when only the discernment of Atzilut alone remains in him, then he can return and ascend to Atzilut, and receive the Mochin of nursing, which are the Mochin of Ruach, through nursing from the breasts of Ima, which are in the place of Bina. And therefore the Mochin of Ruach are called by the name Mochin of nursing.
2Third Ibur, but relative to the nursing it is only a second Ibur: Although we do not find in the words of the ARI that he calls it by the name third Ibur — for we find only two Iburim — and the reason for this is that, although Ibur means coupling, nevertheless it carries a further significance beyond the discernment of a mere coupling. For in truth there are many couplings within the first Ibur, and likewise within the second Ibur, yet not each one is called by the name Ibur. Rather, Ibur means clarification, as the ARI said above (in item 84), and see there in the Inner Light, in the passage beginning “clarification.” And the sum of the clarifications is only two: one is for the anterior vessels alone, which are GE, called the VAK of ZA and the essence of ZA himself, whose main clarifier is AA, while AVI participate with him only by way of passage, since ZA comes out only from AVI, as above in Part 10. And this Ibur comprises two general couplings: one for the light of Nefesh in the vessels of HGT, called the level of NHY. And within this general coupling there are twelve particular couplings, which are: the four times in the lower chamber, and the four times in the middle chamber, and the four times in the upper chamber, as above in Part 11. Through these twelve couplings he attains twenty-five degrees of the discernment of Nefesh alone, which are the NRNHY of Nefesh, for within each of the NRNHY there are particular NRNHY. There is furthermore, within this first Ibur, a second general coupling for the light of Ruach, at which time the light of Nefesh descends and clothes and enlarges the vessels of NHY of ZA, and the light of Ruach clothes in the vessels of HGT, as is known. This is called the expansion of HGT out of NHY, meaning: that before this, at the time when he had only the light of Nefesh, the light of Nefesh, which is the level of NHY, was clothed in the vessels of HGT, and it is reckoned by this that HGT descended to the discernment of NHY, for the essence of the discernment of the degree is called by the name of the light clothed there. And it is found now, after he acquired the light of Ruach, that the light of Nefesh went out from the vessels of HGT and descended to its place, to NHY, and the light of Ruach that belongs to HGT clothed in the vessels of HGT, and it is reckoned that the vessels of HGT rose and expanded out of the discernment of NHY, and rose to their own degree, that is, the light of Ruach.
And also within this second general coupling, there are twelve particular couplings, as in the first coupling, which are twenty-five discernments of the level of Ruach, being the general NRNHY of Ruach, within each of which there are particular NRNHY. And besides these twelve couplings we have mentioned, there are corresponding to them also within the discernment of Lamed of Tzelem, and also within the discernment of Mem of Tzelem, both in the level of Nefesh and in the level of Ruach. However, all these many couplings mentioned above are only for clarifying the discernment of the anterior vessels of ZA, which are VAK alone. And therefore they are all included under the name first Ibur alone, that is, the discernment of the permanence of ZA, and the discernment of his essence itself. And all these suffice only for the VAK of ZA.
And in order to attain GAR, he needs other, entirely new clarifications, which are clarifications from the posterior vessels of ZA — clarifications that pertain mainly to AVI themselves, that is, to the coupling of AB SAG, which bring the bottom Hey down from Einayim and return the AHP to their place, that is, called new NHY. And these clarifications, all together, are called second Ibur. And here too there are all those particular and general couplings said in the first Ibur. Only, since all these couplings come only to complete the posterior vessels, which are AHP, as above, they are therefore gathered under one name, second Ibur. And understand this well.
And within this second Ibur there are likewise two general couplings: one for the completion of the posterior vessels, that is, for the raising of the new NHY. And this coupling begins after the two years of the nursing, and continues seven years until nine years and one day. And know, that at that time, the Mochin of nursing are also completed, through the entry of the surrounding lights, that is, called the entry of the Lamed and Mem of Tzelem of the Mochin of nursing. For the Lamed-Mem of Tzelem cannot come into the discernment of the internality of the Partzuf before ten complete vessels are completed for him, and since these ten vessels come only through the second Ibur, as above — it follows that even the Lamed and Mem of Tzelem of nursing cannot expand into him except in the days of the Gadlut, which is after the second Ibur. And by this you will understand what the ARI sometimes calls all these Mochin, up to nine years and one day, by the name Mochin of nursing. For the completion of the Mochin of nursing is within these seven years, until nine years and one day. And since at that time he has nothing yet of the Mochin of Gadlut themselves, but only of the Gadlut of the vessels alone, they are therefore called after the name Mochin of nursing, for the essence of the discernments is by the discernment of the light clothed in the vessels. And there is furthermore a second general coupling for the drawing of the Mochin of Gadlut, which begins after nine years and one day, and continues until twenty years, as said above in the words of the ARI.
And remember well all that we have explained here, for without it, it is impossible to understand anything of these matters that come in the words of the ARI. Also know that these two Iburim apply to every single degree, both in the discernment of its internality and in the discernment of its externality, as all this is said in its place.

Поки немає мовою Українська — показано: English