Частина 16 · Глава 123

Текст АРІ

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And behold, what remained in him are the aspects of the crowns (Ketarim) of all the souls. And the matter is this: it has been explained that after he sinned, Adam did not merit the souls of Aba and Ima of Beria, but only from ZON and below. And these are ten Partzufim: ZON of Beria, and Aba and Ima and ZON of Yetzira, and Aba and Ima and ZON of Assiya. Now, every Partzuf comprises ten Sefirot, and each and every Sefira comprises ten within it; hence in every Partzuf are included a hundred Sefirot, and the ten among them are their crowns, which are: the crown within the crown, the crown within Hochma, the crown within Bina, etc. Thus, in every Partzuf there are ten crowns; and they are ten Partzufim, containing a hundred crowns. And these are the secret of the hundred cubits that remained in Adam HaRishon — being the crowns within all the souls — for the Klipot did not rule over them, as mentioned.

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

1The Ketarim within all the souls, for the shells did not rule over them. We have already spoken of this in the adjacent item: for everything that comes out in the first Ibur [impregnation], the shells cannot rule over them. And this is the whole difference that the world of correction has over the breaking of the vessels: for then, in the world of Nekudim, there was no correction of the lines in the ZAT, and therefore front and back broke there; whereas in the world of correction the correction of the lines was made in the ZAT through the Ibur in the upper belly, as above, and therefore the anterior vessels of ZA of Atzilut, which are VAK [six ends] and a point, did not break here. And in the same manner there also remained all the anterior vessels of the Partzufim of BYA, and the soul of Adam HaRishon, that is, the discernment of VAK and a point within them as well, which were corrected in the first Ibur. And it was explained there that all the Partzufim of BYA are the discernment of the vessels HBD HGT down to the Chazeh [chest], and the root of Adam HaRishon is the discernment of the point of the Chazeh itself. Study it there well.
Thus the relation of the Partzufim of BYA to the NRN [Nefesh, Ruach, Neshama] of Adam HaRishon is like the relation of ZA and Nukva of Atzilut: just as ZA was again diminished, by reason of the sin, to the discernment of VAK, and the Nukva was diminished to the discernment of a point, that is, the Chazeh attached to the HBD HGT of ZA, which is regarded as the discernment of the Keter of the vessels and the discernment of the Malchut of the lights, and all her nine lower ones descended to BYA — so, in exactly the same manner, there remained to Adam HaRishon only the discernment of the point of the Chazeh, which is his root, included with the anterior vessels of all the Partzufim of BYA; but his nine lower ones, which are all posteriors — behold, the shells ruled over them, for they were mixed in all the posterior vessels of all the Partzufim, both of Atzilut and of BYA, as all this was written well in the adjacent item. See there; and there is no need to elaborate.

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