Teil 13 · Antworten zur Bedeutung der Wörter

The Hesed of Atik that is clothed in the first three of the Galgalta is called Avir dakia. This is because the Galgalta is corrected in the aspect of a ring, which is the MEM of Tzelem, so that no power of screen and restriction can rule over it; hence it is called dakia, meaning clean of all restriction. And since it is in the aspect of Hassadim, it is therefore called air (Avir), for air means the light of spirit, which is Hassadim. See Answer 69. (Part 1, Page 321, Item 62).

Since the Galgalta was corrected in the aspect of a ring, namely in the concealed Hassadim of the first three of Bina, the power of the screen in the mouth of Atik does not rule over it, but only over its lower seven and below, which are the aspect of YESHSUT, which need the illumination of Hochma for the sake of ZON. Hence these lower seven were divided and came out of the aspect of the Galgalta and descended to the level of the Sealed Brain, and they are called the upper Sealed Brain within the Galgalta, or the Avir that sits upon the Sealed Brain. For they descended to the level of the Sealed Brain; but the first three of the Galgalta are called Avir dakia, for the power of the screen does not rest upon them at all, and they are clean of the power of restriction. As in Answer 1 above. (Page 310, Item 35).

The head of Arich Anpin, the white hairs, and the hairs are each composed of three HaVaYaHs, namely the HaVaYaH of MA, which is direct light and the TZADIK of Tzelem; and the HaVaYaH of SAG and the HaVaYaH of AB, which are the two surrounding [lights] of the LAMED-MEM of Tzelem — the HaVaYaH of SAG being a small surrounding light and the HaVaYaH of AB being a great surrounding light. As above, Page 1000, Item 38; see there in Or Pnimi. And in these three HaVaYaHs there are twelve letters, and one that includes them all, namely the aspect of the screen and Malchut in them, upon which the coupling is made, which raises reflected light and clothes them. And it spreads from above downward and bestows these twelve to the lower ones; hence it is called the one that includes them all, for in this Malchut there are all twelve letters of these HaVaYaHs. Hence there are twelve white hairs — the twelve white paths seen between the hairs, which are the three above-mentioned HaVaYaHs — and one white path that includes them all, which is the aspect of Malchut in them, as above. Likewise there are twelve strands and a thirteenth strand that includes them all, and likewise twelve corrections of the beard and one that includes them all. For they are all included and divided according to the aspect of the MEM-LAMED-TZADIK of Tzelem, which are twelve aspects, and one that includes them all, which is Malchut. And this path of the division of the hairs — namely the white line that divides between the hairs, from which the hairs separate to the right side and to the left side of the head — is that one white path that includes them all. (Page 356, Item 127; Item 175).

It is the third correction of the seven corrections of the Galgalta — that the membrane of the Avir becomes refined and sealed. Meaning that it includes two things together: refinement for Mocha deAvira, and sealing for the Sealed Brain. For this membrane is the power of restriction in the screen of the second restriction in the Malchut of the head of Atik, which brings out Arich Anpin apart from the primordial Hochma, because its Hochma cannot descend below the Malchut of its head. But this Malchut does not reveal its power except in the membrane upon the Sealed Brain, and it is entirely diminished from this aspect of Hochma, for this membrane never ceases from it. Now, in the Katnut of Arich Anpin, the membrane rules also over Mocha deAvira, which is the aspect of the lower seven of the Galgalta. But in Gadlut, this membrane becomes refined, for then the Yud descends from the air and light remains. And then it also seals the Sealed Brain, for the aspect of the first three of AB remains covered in the Galgalta, in the aspect of the ring in it, which is the MEM of Tzelem. Hence Mocha deAvira bestows to the Sealed Brain only from the aspect of HGT of Hochma, but seals it from the aspect of the first three of Hochma, called the primordial Hochma, which shines only in the Sefirot of Atik, called the days of old. And this is what it says, 'it becomes refined and sealed': the membrane becomes refined, to bestow to it from the aspect of HGT of Hochma, and it seals it from the first three of Hochma. And these two things are found in the action of the membrane of the Avir, as explained. (Part 1, Page 329, Item 71).

It is known that the light of Hochma is called yesh and its concealment is called ayin. But the subject here is the aspect of the returning surrounding light, which goes out and enters through the correction of the hairs of the head and the beard. Hence the head of the Avir is called by the name ayin, for it is the power of the screen of Atik that brings out the three heads of Arich Anpin from the aspect of the primordial Hochma (Inner Observation, Page 436, Item 1), which is called the membrane of the Avir, and it is what causes the exit of the first three of Hochma in the aspect of a returning surrounding light, as the Rav wrote above (Part 1, Page 348, Item 117) that the hairs come out from the power of the membrane of the Avir. For upon the departure of the returning surrounding light from the head, the hairs are made — which are the reflected lights that clothe this light — into the aspect of the waste of the brain, for the light that they clothed has departed, and they no longer have anything to clothe there by which they could remain there within the Mochin; hence they go out of the vessels of the head in the aspects of hairs, as is known. Thus the hairs and the returning surrounding light, namely the concealment of the primordial Hochma — all this comes from the membrane of the Avir. Hence Mocha deAvira is called by the name ayin, for ayin depends on it, since all the concealment of Hochma comes from it. But the head of Atik is also called ayin, by way of borrowing, because this membrane of the Avir is truly the aspect of the screen of the Malchut of the head of Atik; only since it does not rule over the first three of the Galgalta, its power begins at the membrane of the Avir, as is known. And since the Malchut of the head of Atik is the root of the membrane of the Avir, it too is called ayin. But the principal name is in Mocha deAvira, for the rule of this screen is not revealed except from the membrane of the Avir and below. (Part 1, Page 369, Item 158; Part 1, Page 371, Item 161).

Hochma is called by the name elef, as in the verse 'and I will teach you wisdom.' And the concealment of Hochma is called by the name 'worlds' (almin), from the word 'concealment.' And this surrounds the concealment of the primordial Hochma, by virtue of the screen of the second restriction with which Atik was corrected, which brought out the first three of Arich Anpin outside its level and corrected the first three of its Galgalta in the aspect of a ring, being the MEM of Tzelem that delimits the first three of the Galgalta all around like a ring, so that it remains forever in the aspect of concealed Hassadim. And Hochma is not revealed in it except in its lower seven, which is Mocha deAvira — this stature being the aspect of AB, whose first three are covered in the ring, as above. Thus the aspect of the ring in which the first three of the Galgalta were corrected causes the concealment of the primordial Hochma. And this is the secret of the thousand worlds sealed in the ring: because of this ring there is no further revelation of this Hochma in all the Partzufim of Atzilut. (Part 1, Page 324, Item 66).

Malchut, when it is revealed, is hinted at by the name ani ('I'), and when it is concealed it is hinted at by the name hu ('He'). And in the Malchut of the corners of the head it is called hu, because there is no revealed aspect of the female there. And this is because the hairs of the head are corrected in the aspect of the MEM of Tzelem (see Answer 10), and therefore no power of the female and of restriction can be revealed there. (Part 1, Page 384, Item 183).

The screen of Behina Dalet is hinted at in the HaVaYaH with the fillings of Yuds, as is known. And there are four Yuds in it, for the four Sefirot of Hochma, Bina, Tifferet, and Malchut in it. And the aspect of the white hairs drawn from behind the Galgalta of Arich Anpin to ZA — they are drawn from the HaVaYaH of AB that is there, and these lights are called the four hundred shekels of silver, because they are drawn in the garments of Bina, and the Sefirot of Bina are hundreds; hence they are four hundred. And in their place in Arich Anpin himself they are four hundred thousand worlds, for the Sefirot of the hairs and the white hairs are in the secret of a hundred thousand, and of Atik in a thousand thousands. As written in Or Pnimi (Page 399, s.v. 'and the reason').

The NHY of Atik, which became the garments of the Mochin of Arich Anpin, are divided into the MEM-LAMED-TZADIK of Tzelem: the aspect of the MEM in them are the thighs above the Yesod, which are clothed in the two ears, and they always remain in the aspect of Avir, for from them the Yud does not go out of the air. And the aspect of the LAMED in them are clothed in the two eyes, being the aspect of the thighs below the Yesod, called the revealed NHY of Atik — that is, in them the Hassadim are revealed, for in Gadlut the Yud goes out of their air and they become the aspect of light, as is known. And it is the sixth correction of the seven corrections of the Galgalta, called 'the open supervision that does not sleep and guards always.' For after the Yud went out of the air and the eyes were opened with the illumination of Hochma, they remained so permanently; and this is what it says, 'that does not sleep and guards always.' But in ZA this correction does not operate permanently, for the Mochin of Gadlut are not fixed in it. And this is the secret of the prayer, 'Open Your eyes and see, etc.,' which is to draw this correction into ZA. (Page 334, Item 84).

The two ears are the fourth correction of the seven corrections of the Galgalta, and in them are clothed the aspect of the NHY of Atik above the Yesod, which are the aspect of the MEM of Tzelem, as will be said in Answer 11. And they are the aspect of concealed Hassadim, as in Answer 9 above. Hence the Zohar does not mention ears in Arich Anpin among the seven corrections of the Galgalta, because from this aspect there is nothing new in them, since this correction of the MEM of Tzelem was already mentioned in regard to the Galgalta, which is the first correction. Rather, in their place the Zohar counts the aspect of the hairs that come out of them through their correction in the MEM of Tzelem, for the hairs are the aspect of reflected light that clothed the revealed AB at the time of the exit of the Mochin in the head of Atik for the sake of Arich Anpin, as is known. (See Inner Observation, Page 444, s.v. 'and the matter.') Hence, after Arich Anpin returned to its place, when it was again corrected with the MEM-LAMED-TZADIK of Tzelem through the NHY of Atik, the revealed AB departed in the aspect of a returning surrounding light, and the reflected lights that clothed it remained in the NHY of Atik, which are called the hairs and the waste of the brain, as said there (Page 436, Items 2-3). And the hairs also receive from the NHY of Atik the correction of the MEM-LAMED-TZADIK, in which the MEM in the hairs comes out and attaches to the Galgalta, which is also corrected in the aspect of the MEM, as is known; and the LAMED and TZADIK in the hairs descend and attach to the lower jaw, which is outside the aspect of the Galgalta, as is known. Hence the Zohar counts this correction of the MEM that was made in the hairs in place of the two ears, for there are clothed the aspect of the concealed NHY of Atik, which are the MEM, as above, and they received this correction from them and became in the aspect of pure wool. For this correction is drawn from the first three of Bina, which restriction cannot diminish in the least; hence they are clean of all restriction and judgment, and for this reason they are called pure wool. Hence they can attach to the Galgalta, which is likewise in the secret of Avir dakia for the same reason, as is known. (Page 334, Item 84; Part 1, Page 329, Item 75).

The matter of the two aspects into which the NHY of Atik were divided is the root of every aspect of the MEM-LAMED-TZADIK of the garments of the Mochin that operates in all the Partzufim of Atzilut. For He corrected them into the aspect of the NHY above the Yesod and the aspect of the NHY below the Yesod. Meaning: in these NHY of Atik, which are the garments of the Mochin of Arich Anpin, there are nine Sefirot, for they are the aspect of the reflected lights that came out upon the female waters of Arich Anpin when it was included in the screen of the head of Atik. And just as in the Mochin that came out for the sake of Arich Anpin there are ten Sefirot of direct light, so necessarily ten Sefirot of reflected light rose from the screen in the mouth of Atik, clothing those ten Sefirot of direct light, as is known. And these ten Sefirot of reflected light are called the NHY of Atik, because they came out upon the aspect of the screen of Atik, which is the aspect of Malchut, and the inclusion of this Malchut in the three lines is called NHY, as is known. And these ten Sefirot of the NHY of Atik have their root in Bina, ZA, and Malchut: the three lines of Bina are HBD, the three lines of ZA are HGT, and the three lines of Malchut are NHY, as is known.

It is known that the Malchut that served in the Partzufim of AK — namely, the Malchut of the first restriction — was concealed in the mouth of RADLA, and there is no longer any coupling upon it in all the Partzufim of Atzilut. Nevertheless, the illumination of this Malchut is necessarily present in Atzilut as well; otherwise there would be no existence for raising female waters sufficient to return the AHAP to their levels. For in the screen of the Malchut of the second restriction, which was born from its very beginning with the deficiency of these AHAP, there would be found no aspect of female waters — that is, an arousal — with which to draw again the AHAP that operated in the first restriction, and it would remain deficient of AHAP from the very beginning of its Atzilut. And this is the secret of the necessity that in every coupling there are two drops, in the secret of 'two drops rising from below' — namely, that two aspects of Malchut must be included in them: the aspect of the Malchut of the first restriction causes the heating and the arousal to draw the AHAP missing to the level; and the aspect of the Malchut of the second restriction receives the coupling and the descent of the male waters, for there is no aspect of coupling upon the Malchut of the first restriction in Atzilut, after it was concealed in RADLA, as above. And this is the secret of 'one drop descending from above,' namely the drop of male waters received by the Malchut of the second restriction alone.

See Answer 14 below. (Page 1000; Part 1, Page 342, Item 104).

They are the aspect of Hesed and Gevura of the ten Sefirot of the head. And although in the Partzufim of AK the eyes are discerned as Hochma and Bina, nevertheless it was explained above, in Answer 12, that the HBD of the ten Sefirot of the NHY of Atik were divided into two aspects, MEM and LAMED, according to the division of Bina into its first three and its lower seven; and accordingly the ten Sefirot of the head were also divided. Hence the Hochma and Bina of the head were also divided into two aspects: the two ears are their first three, the aspect of MEM, and they are discerned as Hochma and Bina. And the two eyes are the aspect of the VAK within Hochma and Bina, the aspect of LAMED, and hence they are discerned as HGT. For since the first three of Hochma and Bina received the aspect of MEM, the eyes, which came out outside the aspect of the first three, became HGT. Hence the aspect of the eyes in the Partzufim of Atzilut was changed, so that they are not the aspect of Hochma and Bina as in AK; for this is due to the correction of the Tzelem that was renewed in the Partzufim of Atzilut, in which the HBD were divided into first three and lower seven, as explained. Hence there are here two aspects of HGT: the first is the aspect of LAMED, which is truly HBD, but through the correction of the MEM it came out of the first three and became HGT; and the second is the true HGT, which is the TZADIK of Tzelem.

The head of Arich Anpin contains the aspect of male and female, and they come from the two records that rose at the time of its conception to the mouth of the head of Atik, in the manner of male and female in the head of AB of AK, as explained above in the words of the Rav (Page 292, Item 4, etc.), and likewise in the manner of male and female in the first three of Nekudim, where the male is called Keter and the female is Aba and Ima, as written in Part 6. The male is the aspect of the record of clothing, and the female is the aspect of the record of coarseness, and they are obliged to be included one in the other, for no coupling is brought out upon the record of clothing; rather, it is included in the record of coarseness of the female, and the stature of the male comes out upon it. And likewise the female is included in the record of the male, and the stature of the female comes out upon it, as explained there at length.

The illumination of the Malchut of the first restriction is called Botsina deKardinus, and its beginning is in the Gevura of Atik, for this Malchut is found only in Atik, and it is the root of the Gevurot of the worlds. For the Gevurot in ABYA are only from the second restriction, which is only a branch of the first restriction, as is known. And this Gevura of Atik is clothed in the Sealed Brain, and the aspect of the Hod of Atik is clothed in the two ears, in the secret of the two male testicles, as all this was written above in Answer 12; see there. (Page 319, Item 57).

The Gevura of Atik is called Botsina deKardinus, and since the Sealed Brain clothes it — for the Galgalta of Arich Anpin clothes the Hesed of Atik, and the Sealed Brain clothes the Gevura of Atik, as is known — it follows that the Botsina deKardinus is concealed in the Sealed Brain, as above (in Answer 16). (Page 319, Item 58; Page 374, Item 169).

The Malchut of the first restriction that illuminates in Atzilut by virtue of the clothing of the Gevura of Atik in the Sealed Brain is called Botsina deKardinus, as in Answer 16 above. And it was explained in Answer 12 that all the aspects of arousal and heating of the female waters are drawn only from the Malchut of the first restriction, and this arousal is called by the name 'beating' — that the Botsina deKardinus beats and arouses the Mochin to refine and raise female waters. (Page 319, Item 58).

This was already explained in Answer 12: it is the power of the Malchut of the first restriction found in the inner NHY above the Yesod, called the two male testicles, which holds the power of heating that causes the female waters to rise in order to draw the missing AHAP. And by this heating the aspect of the female waters is perfected so that they are fit for the generation of souls — namely, to draw the aspect of a drop from the ten Sefirot that are completed with the AHAP. For without it there would be no arousal whatsoever in the Malchut of the second restriction, from which come all the aspects of the couplings of Atzilut, that could raise female waters to draw these AHAP missing to it; for since it was emanated so from its very beginning, it does not feel its own deficiency. Hence this assistance of the Malchut of the first restriction is called the cooking of the seed, or the cooking of the female waters, for from its power comes this perfection that makes it fit for seed and for female waters sufficient to draw male waters for the generation of souls. However, the very essence of the female waters, upon which the coupling and the descent of the male waters are made, is not from this Malchut of the first restriction, for there is no coupling upon it in all the Partzufim of ABYA, as is known. Hence the aspect of its participation in the female waters is called only 'the cooking of the seed' — that is, it prepares and perfects the female waters, but it is not the essence of the female waters themselves. Understand this. (Part 1, Page 328, Item 74).

Four aspects of thirteen are discerned in the head of Arich Anpin: first, the thirteen of the Galgalta, which are revealed in the forehead and in the face, as written on Page 339, Item 96. Second, the thirteen white paths. Third, the thirteen strands of hair. Fourth, the thirteen corrections of the beard. As the Rav continues there in Items 105, 106, etc. Now, the thirteen white hairs are attributed to the Galgalta, because they are clothed in the head of the Galgalta. And the thirteen strands of hair are attributed to Mocha deAvira, because the hairs are restrictions whose beginning starts only at the membrane of the Avir, where the power of the screen of the second restriction operates; by reason of it the Mochin were corrected with the MEM-LAMED-TZADIK of Tzelem, and the Galgalta does not receive the first three of Hochma that it deserves to receive from the stature of AB, for the MEM of Tzelem does not receive into itself anything but concealed Hassadim, in the secret of 'for He delights in mercy,' as is the nature of the first three of Bina, as is known. Hence that part of the first three of AB goes out of the head and is concealed in the secret of a returning surrounding light, and the reflected lights and garments of these first three of AB are called hairs, as is known. Thus all the going out of the AB outside, and the hairs that were made in the aspect of the waste of the brain, all come from the power of the correction of the membrane of the Avir. Therefore the hairs are attributed to Mocha deAvira — that is, from the aspect of the membrane with which it was corrected. And the thirteen corrections of the beard are attributed to the Sealed Brain, for the hairs too received the correction of Tzelem, in which the MEM within them was received upon the Galgalta in the aspect of pure wool; but the LAMED-TZADIK within them, which are not fit to attach to the Galgalta (which is the aspect of MEM), come out of the aspect of the head of the Galgalta and receive only the illumination of the Sealed Brain. For in the place of the head, the illumination of the Sealed Brain cannot be revealed, since the Galgalta, which is higher than it, illuminates there, and the illumination of the Sealed Brain does not ascend there in name; rather, in the place where the illumination of the Galgalta ends, there the illumination of the Sealed Brain begins. And since the LAMED-TZADIK of the hairs — which are the thirteen corrections of the beard — cannot receive from the Galgalta, as above, therefore the illumination of the Sealed Brain is revealed in them, and hence the thirteen corrections of the beard are attributed to the Sealed Brain.

You already know that the essence of Arich Anpin is only two heads, the aspect of male and female in the head, the male being called Galgalta and the female being called Sealed Brain, as in Answer 15, see there. But the male, which is the Galgalta, is itself divided into two heads, by reason of the correction of the MEM-LAMED-TZADIK of Tzelem with which the Mochin of Arich Anpin were corrected. For the first three of the Galgalta received the aspect of the correction of the MEM of Tzelem, over which the screen of the mouth of Atik cannot rule, but only over its lower seven. And the screen of Atik became the aspect of the firmament that separates between it and its lower seven, and this screen is called the membrane of the Avir, as is known.

The essence of Arich Anpin is two heads: the Galgalta and the Sealed Brain. The Galgalta illuminates in the head alone, and these are thirteen corrections, as in Answer 20 above — namely the Galgalta, the two ears, the forehead, the two eyes, etc. And the Sealed Brain illuminates outside the head, in the thirteen corrections of the beard and the body; see there. And the Galgalta itself is divided into two heads, according to the division of the Tzelem: the Galgalta is the aspect of MEM, in concealed Hassadim, in which the Yud does not go out of the air; and the LAMED is Mocha deAvira, which is the aspect of revealed Hassadim, in which the Yud goes out of the air and light remains, as is known. Hence the head is divided into these two aspects: the place of the hairs is the aspect of the Galgalta, in which the Yud does not go out of the air, and therefore the hairs are fixed there; and the revealed place is the aspect of Mocha deAvira — namely from the forehead and below, where there is a part without hairs, that is, over the whole surface of the face.

The Galgalta of Arich Anpin is the stature of the male in its head, and the Sealed Brain is the stature of the female in the head, as in Answer 15 above; see there. And all the illuminations in the head come from the Galgalta, as it is the highest aspect in the head, and the smaller one beneath it, which is the Sealed Brain, does not ascend there in name. Only, the Galgalta itself is divided into two heads — the Galgalta and the Avir — and the place covered with hairs is called the Galgalta, while from the forehead and below, namely the twelve corrections of the face, the parts without hairs, are from the aspect of Mocha deAvira, as in Answer 22 above, see there. Yet in terms of the two heads, the corrections of the face are also called by the name of the Galgalta. (Page 318, Item 55; Page 308, Items 30-31).

The part of the head covered with hairs is called the Galgalta, and it is the aspect of the MEM of Tzelem, in which the Yud does not go out of the air. And the part of the head without hairs, namely from the forehead and below, is called the face of the head, and it is the aspect of the LAMED of Tzelem, in which the Yud goes out of the air and light remains. And the face itself is also divided according to the MEM-LAMED-TZADIK, for each of the three aspects of Tzelem is included in the other, as in the words of the Rav above (Page 312, Item 39). The two ears and the forehead are the aspect of its MEM; the two eyes are the aspect of its LAMED; and the two cheeks, the nose with the two lips, the tongue, and the mouth are the aspect of its TZADIK. See Answer 23 above. (Part 1, Page 339, Item 96).

See Answers 37 and 45. (Page 307, Item 26).

See Answer 8. (Page 350, Item 122; Page 362, s.v. 'however').

See Answer 46. (Page 354, Item 126).

It is known that through the illumination of AB-SAG of AK in Atzilut, the Parsas between the Partzufim are nullified — those being the borders of the second restriction that came about through the ascent of the HET to the eyes. For then the HET descends from the eyes to the mouth, and the AHAP return to their level. Now, at that time there are two aspects of ascent in Arich Anpin: first, that the first three of Arich Anpin ascend to Atik, for they are the aspect of the AHAP of Atik, and since the HET descended to the mouth of Atik, the three heads have become joined with the body of Atik into one level. And the second ascent is from its own AHAP, for within it too the concealed Hochma, which is the aspect of the eyes, was corrected in the screen of the HET, and it brought out Bina and ZON into the body — namely the throat and HGT, as is known. And now that the Parsa is nullified and the HET descended to the mouth, the throat and HGT ascended and joined with the head of Arich Anpin; and the HGT became its HBD.

At the time of the ascent of the Partzufim, when the HGT of Arich Anpin became its HBD, then the Tifferet is not sufficient to be its Daat, but rather the aspect of the screen in the thirteenth correction, which couples its Hochma and Bina, called the Mazal, as written above in Answer 28 at length; see there. (Page 302, Item 13; Mevo Shearim, Gate 3, Part 2, Chapter 1).

Since the Daat that couples the Hochma and Bina of Arich Anpin at the time of the ascent is the aspect of the Mazal, because its Tifferet is not sufficient, as in Answer 28 above, it follows that at the time of the descent of Arich Anpin to its place, when the Mazal again becomes the aspect of the surrounding lights, the aspect of the screen fit for that coupling is missing. Hence the Daat has no aspect of coupling in the head, and this stature that came out at the time of the ascent descends to the aspect of VAK, which stands at the back of the Tifferet. For the face of the Tifferet is the aspect of the first three of Bina, where Aba and Ima are clothed in the stature of SAG, as is known; therefore the Daat is discerned as the backside of the Tifferet, which is called the shoulders. As in Answer 28 above, see there. (Page 303, Items 15-16; and Page 390, Item 193).

Arich Anpin has no Daat in its head, except at the time of the ascent of the Partzufim, when the three heads ascend to the first three of Atik, for the HGT of Atik become its HBD, and the three heads of Arich Anpin are found to be the garments of these HGT, which also ascended to these first three. Then the Tifferet of Atik, which became the Daat of Arich Anpin, is discerned, and this Tifferet is clothed in the forehead of Arich Anpin, as in Answer 28 above, see there. (Part 1, Page 336, Item 90; Part 1, Page 442, Item 10).

The Mazal that became the Daat of Arich Anpin, which couples its Hesed and Gevura that ascended and became Hochma and Bina, as in Item 29 above, is called the upper Daat of Arich Anpin. This is because it has no coupling in the head of Arich Anpin after Arich Anpin descends to its place, as in Answers 30 and 28 above. (Mevo Shearim, Gate 3, Part 2, Chapter 1; Page 446, Item 16).

At the time of the ascent of Arich Anpin to the first three of Atik, when the aspect of the correction of the MEM-LAMED-TZADIK in the Mochin of Arich Anpin is nullified, and the Avir becomes one level with the Galgalta, then Mocha deAvira is discerned as the Daat of Atik. For the aspect of the Galgalta of Arich Anpin is not distinguished from the aspect of RADLA even in the permanent forehead of Arich Anpin, on account of the correction of the MEM within it, as is known. Hence now, at the time of the ascent to Atik, the Avir is discerned as the Daat of Atik. As written above in Answer 28, see there. (Page 441, Item 9; Page 327, Item 73).

Through the correction of clothing in the MEM-LAMED-TZADIK that was made in Atzilut, the light of Hochma was diminished from the first three of every Partzuf, which were corrected in the MEM of Tzelem, and it was also thickened in its bestowal through the LAMED of Tzelem, being only the aspect of the VAK of Hochma. As in Answer 11 above. (Part 1, Page 304, Item 21).

The seven corrections of the Galgalta are, by their initials, GT, KRA, PH — namely: the Galgalta, Tal deBdolcha, the membrane of the Avir, Rava deRavin, pure wool, the opening of the eyes, and the nose. Explanation: Correction 1: the Galgalta of Arich Anpin is corrected in the aspect of a white head, meaning that there is no hue of judgment in it whatsoever, and it is entirely mercy. For it is corrected in the aspect of the MEM of Tzelem, through the raising of the tops of the thighs of the NHY of Atik, as in Answer 11 above, see there. Correction 2: it is Tal deBdolcha, which is the Sealed Brain of Arich Anpin, and it is the principal head of Arich Anpin that extends from above downward in the aspect of a body. For the Galgalta and the Sealed Brain are the male and female of the head, coming from the two records of clothing and coarseness that are included one in the other, as in the Inner Observation, Page 440, Item 8, see there. And since the stature of the Galgalta comes principally from the record of clothing, there is no extension from it into the body, but only from the Sealed Brain, which comes from the record of coarseness. And it is called dew, because there is in it the root of the HaVaYaH of the fillings of Alephs, which means the aspect of the second restriction. For the membrane of the Avir, which is the aspect of the screen of the second restriction, has no rule over the Galgalta of Arich Anpin, because it was corrected in the aspect of the closed MEM, which is the aspect of the first three of Bina, over which no screen and restriction rules; and the beginning of the power of the screen of the second restriction begins to operate upon the Sealed Brain, and this membrane was made in the secret of the firmament that separates between the Galgalta and the Sealed Brain, for it brought out the Sealed Brain in the aspect of lower waters, as the Rav wrote above (Page 327, Item 72). Thus the beginning of the power of the second restriction is inscribed in the Sealed Brain, and hence the root of the HaVaYaH of the fillings of Alephs is hinted at in it. Also, it is known that the Malchut of the first restriction was concealed in RADLA, and in Arich Anpin there are only nine Sefirot (as above, Page 302, Items 14-15), so the HET is found missing relative to RADLA. And these two are hinted at in the aspect of dew, for Yud, Hei, Vav, Hei is in Gematria 45, and with the absence of the HET it is in Gematria 'tal' (39). This indicates the two new things that were renewed in the Sealed Brain: first, that the HET was removed from it and it has only nine Sefirot; second, that it is the first root that was imprinted from the screen of the second restriction, which is the filling of Alephs, as above. Hence it is called Tal. And it is called Bdolcha, for the clothing of the Gevura of Atik within it. For this Gevura is the aspect of the HET of the first restriction, concealed in RADLA, whose power is revealed in Atik only from above downward — that is, in the body of Atik, and in the aspect of the left line within it, namely in Gevura and Hod. And the Gevura is clothed in the Sealed Brain, only not in it in the aspect of a coupling, but in concealment; for this reason it has only nine Sefirot, since the Malchut of the first restriction is not in it in the aspect of a coupling, as above. And this Gevura of Atik, concealed in the Sealed Brain, is the root of all the Gevurot of Atzilut, from which comes the secret of the heating and the cooking of the seed, as in Answer 12, see there — meaning, only the aspect of preparation for the raising of the female waters, but there is no aspect of coupling upon it, see there. Hence it is like good wine upon its lees, for it rests upon its lees, since the power of this Malchut in the Gevura of Atik is not revealed in it at all. Therefore it is called 'Tal deBdolcha,' from the verse 'like the appearance of bdellium,' for the head of Arich Anpin is entirely mercy, and there is no hue of judgment in it, as is known. However, this Gevura of Atik, concealed in it in secrecy, makes in it an aspect of a glimmer of colors, like the bdellium, which is white yet colors glimmer in it; but in its essence it is entirely white, as explained — for it rests upon its lees. Hence it is called the dew of bdellium: it is called 'dew' for two matters — first, to indicate that it is missing Malchut and is only in the aspect of YHV; second, to indicate that it is the first receiver of the aspect of the correction of the second restriction, and hence it is in the filling of Alephs, which is in Gematria 'tal.' And it is called 'bdellium' for the concealment within it of the Gevura of Atik, which is the root of the Gevurot, hidden within it; and hence, although it is entirely white, there is still a glimmering of colors in it, like the bdellium.

The HBD of the Sealed Brain is not like the HBD of Aba and Ima or of ZA, where the Daat decides between Hochma and Bina in the middle, because the Bina of the Sealed Brain came out of the head, as is known. Rather, the aspect of the MEM-LAMED-TZADIK of Tzelem included in it is called HBD: the MEM is called Hochma, the LAMED is called Bina, and the TZADIK is called Daat, as the Rav wrote above, Part 1, Page 76, Item 139. And although the Sealed Brain is only the TZADIK of Tzelem, nevertheless all three aspects of Tzelem are included in it, as above, Page 312, Item 39 — for the Galgalta is included in all three aspects of Tzelem, and likewise the Avir is included in all three, and likewise the Sealed Brain; see there. (Page 372, Item 162).

The white hairs and the hairs are both the aspect of reflected light that clothed the revealed AB before its exit from the head in the aspect of a returning surrounding light. But at the time when that upper coupling was made upon the screen of Behina Gimel, and the stature of the revealed AB came out in it, one must discern in it the aspect of the Keter of the reflected light — that is, while it is still attached to the screen, before its ascent from the screen upward to clothe the nine Sefirot of the direct light, when it has not yet been clothed in the MEM-LAMED-TZADIK of Tzelem, which pushes the first three of Hochma to the aspect of a returning surrounding light. Hence this aspect, which still has clothing in the head, is discerned as the great aspect of the revealed AB, and it is called the white hairs, which have an aspect of clothing in the skin of the Galgalta as well. And the second part is after the reflected light began to clothe the nine Sefirot of the direct light, when it was immediately corrected in the MEM-LAMED-TZADIK of Tzelem, and the first three of Hochma immediately departed in the aspect of a returning surrounding light; thus this part of the reflected light was immediately emptied of its lights, and it remained in the aspect of hairs. Hence they have no clothing whatsoever in the Galgalta, but only have an attachment, and they are a body separate from the Galgalta. This is unlike the white hairs, which are from before they clothed the nine Sefirot of the direct light, when the aspect of the MEM-LAMED-TZADIK that pushes this light out of the head had not yet been revealed in the head; hence they still have an aspect of clothing in the skin of the Galgalta. (Page 348, Item 117).

It is known that the screen of Atik does not rule over the first three of the Galgalta, because it was corrected in the aspect of the MEM of Tzelem, which is the first three of Bina, and its rule begins at the aspect of their lower seven. And the screen of the Malchut of the head of Atik is the membrane of the Avir that divides between the Galgalta and the Sealed Brain, for it is a membrane that covers the Sealed Brain. And this membrane also brings the lower seven of the Galgalta out from the aspect of the Malchut of the head of Atik, and seals them, because the lower seven of Bina already need the illumination of Hochma, and they are diminished by this screen of the Malchut of the head of Atik. Hence these lower seven are called 'the sealed brain in the Galgalta' or 'the upper sealed Hochma' — that is, to distinguish between the Sealed Brain of Arich Anpin, which is the aspect of the TZADIK of Tzelem, and the lower seven of the Galgalta, which are truly the aspect of the Galgalta but were diminished because they are the roots of ZON. Hence the lower seven of the Galgalta are called the upper sealed Hochma, and the Sealed Brain is called the lower sealed Hochma. And the difference between them is great, for the upper sealed Hochma becomes refined at the time of Gadlut, since the Yud goes out of its air and light remains; but the Sealed Brain of Arich Anpin remains sealed in the membrane, as in Answer 4 above, see there. (Mevo Shearim, Gate 3, Part 2, Chapter 4; Part 1, Page 322, Item 63).

Turneya means 'crown,' and this Hesed that is revealed at the mouth of the Yesod of Atik is called Turneya Basima Y'ai. It is called Basima ('sweetened') because it sweetens the Gevurot and tempers them. And it is called Y'ai ('beautiful') on account of the revelation of the illumination of Hochma in its Hassadim, which is beauty, as in the verse 'and Joseph was of beautiful form,' for the wisdom of a man illumines his face. And the Zohar says in Idra Zuta: 'The forehead that is revealed is called Will, for RADLA extends a certain Turneya Basima Y'ai that is included in the forehead.' Meaning: the NHY of Atik that are clothed in the Mochin of Arich Anpin are divided into nine Sefirot — HBD, HGT, NHY — and are likewise divided into MEM-LAMED-TZADIK. The aspect of the MEM in them, which is the two upper joints of Atik above the Yesod, being the aspect of HBD, are clothed in the ears and the forehead; and the upper joint of the Yesod of Atik is found concealed in the forehead of Arich Anpin, while the lower joint, called the corona, is clothed in the nose of Arich Anpin. And it is known that in the MEM of Tzelem the Yud does not go out of the air, and it always remains in concealed Hassadim; hence the Yesod of Atik is called there by the language of concealment, for the light of Hesed in it is concealed and covered, and the revelation of the illumination of Hochma does not operate there. But in the LAMED of Tzelem, which are the two eyes and the nose, there is the place of the revelation of Hochma in Hassadim, for there the Yud goes out of the air and light remains, as is known. Hence the place of the revelation of the Hassadim is the corona of the Yesod of Atik, clothed in the nose of Arich Anpin. Therefore the Zohar calls this illumination of the revelation of Hochma in Hassadim 'Turneya,' meaning a crown, for there is no revelation of Hassadim in the Yesod of Atik that is clothed in the forehead, but only in the corona of Atik that is clothed in the nose, which is called the mouth of the Yesod. And since all the illumination of the corona of the Yesod is included in the Yesod, therefore, although there is no revelation in the Yesod itself, the power of the revelation of the corona ascends to it from below upward of its own accord. Hence, by the power of the revelation of this illumination, the forehead is then called 'the forehead of will,' by virtue of the illumination of this Turneya Basima Y'ai that is included in it, as written in the Zohar. Understand this, for it does not say that the Turneya Basima Y'ai is revealed in it — because in the forehead itself there is no revelation of Hassadim, since the Yesod is concealed there — but rather it says that this Turneya Basima Y'ai is included in it. That is, as explained: the illumination of the corona of the Yesod ascends and shines in the Yesod that is in the forehead from below upward, since the Yesod is the root of this light revealed in the corona, and all the illuminations of the corona are included in the Yesod, as explained. And with this you will understand that the light of the forehead itself is the aspect of the MEM of Tzelem, which is the first three of Bina, which longs for Hassadim more than for Hochma, in the secret of 'for He delights in mercy.' And after this light of Hesed the forehead is called 'the forehead of will,' for 'will' (ratzon) is the letters of 'keeps' (notzer), being the aspect of 'for He delights in mercy,' as written in the Zohar that this illumination reaches the upper Mazal of the beard, called 'and He keeps mercy.' But the will is not revealed in the forehead before this Turneya Basima Y'ai is extended, for by virtue of its inclusion in it, the will is revealed in the Hesed that is in the forehead. Understand this well. (Page 338, Items 87-88).

See Answer 12 above.

It is known that through the illumination of AB-SAG of AK that reaches Atzilut, the Parsas of the second restriction are nullified, and the AHAP that fell from every level to the one beneath it return to the level, together with the lower one that clothes those AHAP. Thus Arich Anpin is then found ascending with the HGT of Atik, which became a head and HBD; and Arich Anpin then receives, through its inclusion in Atik, the stature of the revealed AB, as above, Part 1, Page 442, Item 10, see there. Hence the hairs, which are the garments of the revealed AB, are then found again to become garments for this stature of AB. But after this inclusion and coupling, Arich Anpin descends to its place, and its Mochin are again clothed in the MEM-LAMED-TZADIK of Tzelem, and the revealed AB again goes out in the aspect of a returning surrounding light; see there. Now, this matter of the ascent and inclusion of Arich Anpin in Atik operates every time ZA needs to attain Mochin — that is, in all the levels of ZA during the six thousand years, for the Mochin are not permanent in ZA, as is known. And it was explained above, in Answer 35b, that after the exit of the stature of the revealed AB in the aspect of a returning surrounding light, its garments of the ten Sefirot of reflected light remain after it, being two aspects: hairs and white hairs. From the aspect of the Keter of the reflected light come out the white hairs, and from the aspect of the upper nine Sefirot of the reflected light come out the hairs; see there. Hence these two aspects, hairs and white hairs, are renewed and come out after every ascent of Arich Anpin in Atik, and they are constantly added. And these white hairs, renewed and added after every ascent, also ascend upon the Galgalta of Arich Anpin, upon the aspect of the white hairs that are there. And this is called 'dew,' as in the verse 'for the dew of lights, etc.' And this dew is bestowed upon ZA, as in the verse 'for my head is filled with dew, etc.' For it is added and comes after every coupling and drips upon the head of ZA, and its head is filled from this dew. And this is what the Zohar says there: 'And from that dew that he shakes from his head, which is outside, the dead will be awakened for the world to come' (Idra Rabba, Page 128b; and in the Zohar with the Sulam commentary, Idra Rabba, Item 17). For from this dew, which is added and accumulates through every coupling during the six thousand years, there is gathered that measure of lights sufficient for the revival of the dead; and then ZA shakes that dew from its head all at once, and from that great light the dead arise to resurrection. For it is the light of the primordial Hochma of the revealed AB, which is not revealed except at the end of correction, as is known; and this light of Hochma is the secret of the revival of the dead, for the light of Hochma is called living, as is known. (Part 1, Page 357, Item 129).

The Sealed Brain of Arich Anpin is called Tal deBdolcha (the dew of bdellium): it is called 'dew' for the YHV of the HaVaYaH of the fillings of Alephs rooted in it, which is in Gematria 39. And it is called 'bdellium' (Bdolcha) from the verse 'and its appearance like the appearance of bdellium,' for the bdellium is white, yet colors glimmer in it, although in itself there is no color at all. So too the Sealed Brain is entirely mercy, denoted as white, and yet colors glimmer in it, by virtue of the Gevura of Atik clothed in it, as in Answer 35 above, see there. (Page 319, Item 57).

It is known that in the ten Sefirot of Atzilut there are only Bina and ZON, which are three vessels. But the aspect of the Keter and Hochma of clothing is missing in Atzilut. And in the three

See Answer 12 above.

The white hairs between the hairs of the head of Arich Anpin are divided into thirteen white paths between the hairs. And this division is according to the twelve letters of the three HaVaYaHs and the one that includes them all, as in Answer 20 above, see there. (Page 344, Item 109).

The hairs too are divided into thirteen aspects, according to the three HaVaYaHs and the one that includes them all, as in Answer 20 above, see there. And they are called the thirteen strands of hair, and 'strand' (Nima) means a group of hairs. (Page 365, Item 148).

There are thirteen corrections in the Galgalta: ten are its ten Sefirot, and three more are added, as written above in Answer 14, s.v. 'and this is.' See there. (Page 339, Item 96).

In every head of the three heads of Arich Anpin there are thirteen aspects, corresponding to the three HaVaYaHs and the one that includes them all. And the thirteen aspects of the Sealed Brain cannot be revealed in the head of Arich Anpin, for the Galgalta, which is an aspect higher than it, shines there, and it does not ascend in name. Hence they shine in the hairs of the beard of Arich Anpin, which are called the thirteen corrections of the beard. And their explanation will be given in the table of answers on the topics. (Page 378, Item 174).

The essence of Arich Anpin is only two heads — the Galgalta and the Sealed Brain. But Mocha deAvira is the aspect of the lower seven of the Galgalta. Hence the Galgalta and Mocha deAvira are discerned together as ten Sefirot, which are thirteen, as above, Page 339, Item 96, for they include the illumination of the two heads together. And the Sealed Brain by itself also includes ten Sefirot and three additional Sefirot, like the Galgalta, which are the thirteen corrections of the Sealed Brain. (Page 372, Items 163-164).

The Sefirot of Atik are called the days of old, because of the Malchut of the first restriction that serves in it. For in the world of correction, from Arich Anpin and below, this Malchut no longer serves, since it was concealed in RADLA, and only the Malchut of the second restriction serves in them — namely the one sweetened with the quality of mercy, as is known. Hence the Sefirot of Atik are called the days of old, that is, before the sweetening of the Malchut with the quality of mercy. And for this same reason he is called Adam Kadmon, because the Malchut of the first restriction is in him, which does not operate in the man of ABYA.

Above, Item 11. (Page 378, Item 174).

See above, Item 11.

It is known that the essence of Arich Anpin is two heads: the Galgalta and the Sealed Brain. But in terms of the division of the garments of the Mochin into the aspect of the MEM-LAMED-TZADIK of Tzelem, it is divided into three heads: the Galgalta, the Avir, and the Sealed Brain, as in Answer 15 above, see there. And just as the three heads are included one in the other, and in each of them the aspect of the MEM-LAMED-TZADIK of the three heads is discerned, as above, Page 312, Item 39, so too in the discernment of the two heads, they are included one in the other: in the head of the Galgalta there are a Galgalta and a Sealed Brain, which are Keter and Hochma, each having ten Sefirot. And likewise in the head of the Sealed Brain there are a Galgalta and a Sealed Brain, which are Keter and Hochma, each having ten Sefirot. And this operates in them both in the inner vessels — namely in the aspect of the Partzuf itself — and in the hairs of the head, which are the surroundings of the Galgalta, and in the hairs of the beard, which are surroundings from the aspect of the Sealed Brain. Likewise in the inner light within the inner vessels of the hairs of the head and the beard, and in the surrounding light within the inner vessels of the hairs of the head and the beard. For even in the hairs, which are discerned permanently as surrounding vessels, the aspect of the inner is discerned in them — but only at the time of the ascent of the Partzufim, when Arich Anpin ascends to Atik, are the hairs then discerned as the aspects of inner vessels, as above, Page 302, Item 12. (Page 390, Item 194).

See Answer 11.

The closed MEM of the verse 'of the increase of his government' hints at the aspect of the first three of the Mochin that were corrected in the MEM of Tzelem, in the secret of a ring — the correction of the first three of Bina, to be always in the aspect of concealed Hassadim. As in Answer 11 above. (Page 327, Item 68).

See Answer 11.

See Answer 38. (Page 308, Item 31).

See Answer 39. (Page 305, Item 24).

Mocha deAvira, which is the second head of Arich Anpin, is called the upper Sealed Brain, or the upper sealed Hochma, as written in Answer 38.

The hairs are discerned as the waste of the brain — that is, they are not of their own kind, and the brain cannot bear them, so it casts them out of itself, upon the Galgalta. And the reason for the matter: at the time of the exit of the Mochin of Arich Anpin in its upper one, which is Atik, upon the screen of Behina Gimel, they came out in completeness, like the stature of AB of AK — that is, without any garment upon the first three of the MEM of Tzelem. But at the time of the descent of the Mochin to their place in Arich Anpin, they were then clothed in the corrections of the MEM-LAMED-TZADIK in the NHY of Atik, in which the first three of the Mochin were corrected in the MEM

The name HaVaYaH is ten Sefirot: YHV are KHB, and VH are ZON, as is known. And it is not yet known from this from which stature these ten Sefirot are — whether in the stature of Nefesh, Ruach, Neshama, etc. And for this come the fillings, which explain the ten Sefirot in the HaVaYaH from the aspect of the measure of the stature in them: in the stature of Nefesh they are filled with Heis, which is in Gematria 52 (BON); in the stature of Ruach they are filled with Alephs, which is in Gematria 45 (MA); in the stature of Neshama they are filled with Yuds, except for the Vav in it, which is filled with an Aleph, being in Gematria 63 (SAG); and in the stature of Chaya it is filled entirely with Yuds, even in its Vav, which is in Gematria 72 (AB). (Page 313, Item 41; and Etz Chaim, Gate 18, Chapter 1).

All the lights of the head shine from the aspect of the Galgalta, for the lights of the Sealed Brain do not ascend there in name, being an aspect lower than it, as is known. And the Galgalta is divided into two heads — the Galgalta and the Avir — because the screen of Atik does not rule over the Galgalta, since it was corrected in the aspect of the MEM, in concealed Hassadim, from which the Yud does not go out of its air ever. And the Avir is the LAMED of Tzelem, and hence concealment and revelation operate in it: in Katnut, the hairs cover it, that is, before the Yud goes out of its air; and in Gadlut, after the Yud goes out of its air and light remains, the forehead is revealed, for the hairs depart from there, as above, Page 368, Items 155-158, see there. And look well at Answer 22 above.

Metzpatz is the interchange of HaVaYaH by At-Bash, and it indicates the aspect of the screen and Malchut in the HaVaYaH, which in ZA is the aspect of the name Elokim, and in Arich Anpin is Metzpatz, because there is no revealed aspect of the female or of judgment in it. (Page 384, Item 184; and see Or Pnimi there).

The Nukva dePardashka is the aspect of Malchut — namely, the corona of the Yesod of the NHY of Atik that are clothed in Arich Anpin, as written above in Answer 35. And see Or Pnimi, Page 404, s.v. 'Correction 3.' (Page 336, Item 91).

All the aspects in Arich Anpin are divided into thirteen, being the three HaVaYaHs of the MEM-LAMED-TZADIK, in which there are twelve letters, and the aspect of the Malchut that includes the three HaVaYaHs, which has in it all twelve aspects of the twelve letters in the three HaVaYaHs. And the division of the hairs into the above thirteen aspects is called twelve strands of hair — that is, twelve groups of hairs — and a thirteenth strand that includes them all. (Page 365, Item 149).

The filling of the names indicates the measure of the stature of the level. And the vowel points indicate the source of each particular level in the name — whether it is from the inclusion of the upper ones within it, or from the lower ones, or from its own aspect. (Page 313, Item 41; and in Etz Chaim, Gate 18, end of Chapter 1).

The vessels are called letters, and 'the vowel points, like the movement of the letters,' means that the aspect of the light that moves the vessels is only the illumination of the vessels themselves — that is, there is no illumination of Hochma in them, but only from the aspect of Bina and below, called the illumination of the vessels, as is known. And they are the vowel points of the HaVaYaH in Holam, Tzere, Kamatz, Tzere: the Holam indicates the lights of Yechida and Chaya in the name, which are not clothed in the vessels but above them, like the Holam, which stands above the letters. And the Tzere indicates concealed Hassadim, for the two points of the Tzere indicate Hochma and Bina, at the time when Bina is at the back of Hochma; hence there is no third point beneath them, which is the Daat that couples these Hochma and Bina. Thus the Hei of the HaVaYaH, punctuated with a Tzere, indicates the aspect of Hassadim concealed and hidden from the aspect of the illumination of Hochma. And the Kamatz beneath the Vav of the HaVaYaH indicates ZA, which is compressed from the illumination of Hochma. And the Hei with the Tzere indicates also concealed Hassadim, like the first Hei. (Page 313, Item 42; and in Or Pnimi, s.v. 'punctuated').

See Answer 66.

The two points of the Tzere hint at Hochma and Bina at the time when Bina is at the back of Hochma, and they have no point of Daat beneath them to couple them, as in Answer 67 above. And the Segol hints that there is the point of Daat beneath the Hochma and Bina that couples Hochma and Bina face to face. (Page 313, Item 42; and in Or Pnimi, s.v. 'punctuated').

It is known that the ten Sefirot of the hairs were also corrected in the MEM-LAMED-TZADIK of Tzelem, in which the MEM in them was refined and ascended to be the hairs of the head, and the LAMED-TZADIK in them became the hairs of the beard. Hence the aspect of the LAMED-TZADIK of the hairs is considered dregs and waste of the hairs of the head, for they are only the aspect of the MEM of Tzelem — and therefore they attached to the Galgalta, which is also the aspect of MEM, as is known. Now, these dregs of the hairs of the head are considered harsh judgments, for the hairs of the beard are harsh judgments, as is known. And after the hairs of the beard were also refined and joined in their place, there remain the dregs left after them, which are the aspect of complete waste, no longer fit for anything, for all the holiness was already refined from them — as above, Page 313, Item 41, that after all the holiness is refined from them, they are discerned as shells in which there is no benefit at all. See there. (Page 376, Item 171).

See Answer 70 above.

The screen in the vessel of Malchut is called Sitra ('a concealment'), because it delimits and covers the lights. And since a new screen of the aspect of the Malchut of the second restriction was added in Atzilut, it follows that Atik emanated Arich Anpin in the aspect of a concealment within a concealment: besides its own Sitra, from the aspect of the Malchut of the first restriction, it added another Sitra of the Malchut of the second restriction. Thus Arich Anpin is bounded by two aspects of screens, which are discerned as a concealment within a concealment. (Page 297, Item 1).

Arich Anpin is entirely the aspect of Hochma. Indeed, in order to bestow, the Hochma must be clothed in Hassadim, for the lower ones do not receive Hochma except in a garment of Hassadim. And this bestowal of the illumination of Hochma in Hassadim is called the face of Arich Anpin, for the place of bestowal is called the face. But in its backside, where the Hochma is not clothed in Hassadim, it is called the back of the neck (Oref), or Kadla. That is, there is no place of bestowal from there to the lower ones below it, for they cannot receive from it without clothing in Hassadim; and if they received, the external ones would attach to the bestowal, for every illumination in which there is a deficiency, the external ones attach in the place of the deficiency, as is known. Hence the hairs of the head cover the back of the neck and delimit it, so that it bestows only through the hairs, as written in regard to the spikes of the hair. (Page 367, Item 152).

The first three of the Mochin, which are corrected in the MEM of Tzelem, and hence the Yud does not go out of their air and they always remain in concealed Hassadim, are therefore called by the name ring. For the correction of the MEM of Tzelem seals them and delimits them, so that they do not receive Hochma into themselves, as with a ring all around. And 'ring' (Azkal) means a ring (tabba'at). And this MEM of Tzelem is the MEM that comes in the Masora in the verse 'of the increase of his government, etc.' For although it is in the middle of the word, where a final MEM ought not to come — since it indicates that it cuts off and ends the bestowal — nevertheless there is a final MEM there. So too the first three of the Mochin, although they deserve the light of Hochma, being the first three, nevertheless do not receive Hochma, on account of the correction of the MEM in them, as above. (Page 324, Item 68).

The aspect of the MEM of Tzelem that was corrected in the first three of the Mochin, delimiting them all around as with a ring so that they do not receive Hochma, is called a ring, as in Answer 74 above. And because of this correction in the Mochin of Arich Anpin, in which the Galgalta of Arich Anpin was corrected in the MEM of Tzelem, the Mochin of Aba and Ima of Nekudim were concealed in them, for they no longer have any possibility of being revealed in the world of Atzilut, since Aba and Ima of Nekudim used to receive Hochma even to the aspect of the first three of their Mochin, for there this correction of the MEM-LAMED-TZADIK did not yet exist. And on account of this concealment, the Mochin of Arich Anpin are called by the name ring. And the concealment of Aba, which is in the Galgalta of Arich Anpin, is called the pure ring; and the concealment of Ima, which is in the Sealed Brain of Arich Anpin, is called the great ring. (Page 324, Items 66 and 68).

The Sealed Brain of Arich Anpin is called the ring that includes all rings. For because of the correction of the MEM of Tzelem in the Galgalta of Arich Anpin, it became surrounded by a membrane all around, as with a ring, so that it does not couple with Bina to reveal the aspect of the first three of Hochma. And this membrane never ceases from it, as is known. And it is what causes the aspect of the first three of Aba and Ima and ZON to be corrected likewise with a ring like it; hence it is called the ring that includes all rings. (Page 324, Item 68).

See Answer 75. (Page 324, Item 68).

The ten Sefirot of the hairs, which are the garments of the revealed AB that remained in the head after its departure in the aspect of a returning surrounding light, as is known — they too received the correction of the MEM-LAMED-TZADIK, like the inner vessels of Arich Anpin, in which the aspect of the MEM in them came out upon the Galgalta in the aspect of the hairs of the head, and the aspect of the LAMED-TZADIK in them came out in the aspect of the hairs of the beard. Hence the hairs of the head are called pure wool, because the correction of the MEM, which is the aspect of the first three of Bina, over which no restriction or judgment can rule, as is known, makes them clean of all restriction and judgment. And it is in the manner of the Galgalta itself, which is called Avir dakia, for the same reason, as is known. (Page 328, Items 74 and 87).

The ten Sefirot of the Sealed Brain are in the head of Arich Anpin, in which the palate is their Yesod and the throat is their Malchut. And although the illumination of the Sealed Brain cannot be revealed in the head, because of the dominance of the illumination of the Galgalta, which is greater than it, as is known, nevertheless the existence of the ten Sefirot of the Sealed Brain is there, only their illumination is not discernible there except in the body — that is, since the illumination of the Galgalta does not reach the body, the revelation of the Sealed Brain begins there. But the existence of the ten Sefirot of the Sealed Brain is certainly in the head. (Page 372, Item 165; and Page 376, Item 175).

The ten Sefirot of the Galgalta of Arich Anpin shine only in the head of Arich Anpin, as in Answer 79 above. And it is known that the Galgalta is divided into two heads — the Galgalta and the Avir: the first three are called the Galgalta, and the lower seven are called the Avir. And accordingly the head of Arich Anpin is divided into two aspects: the place of the hairs, which is up to the forehead and to the back of the neck, where the aspect of the Galgalta itself is, whose hairs never cease from there, because it was corrected in the MEM of Tzelem, and the Yud does not go out of its air. And the second aspect of the head is the part without hairs, which is the illumination of Mocha deAvira — the lower seven of the Galgalta, corrected in the LAMED of Tzelem — and their place begins from the forehead and below, over all the face. And the hairs cannot attach there, for in Gadlut the Yud goes out of the air and light remains there; hence even in Katnut, before the Yud comes out of the air, the hairs only cover the forehead and the face and do not attach — so that in Gadlut they depart, and in Katnut they cover.

The essence of Arich Anpin is two heads — the Galgalta and the Sealed Brain — and they are included one in the other, as is known. Thus the Galgalta is included of two heads: Keter and the sealed Hochma; and likewise the Sealed Brain is included of two heads: Keter and the Sealed Brain. And it is known that the illumination of the Sealed Brain cannot be revealed in the head itself; hence the illumination of its two heads is revealed in the beard. Now, according to this, there should be in the beard two times ten Sefirot — the ten Sefirot of Keter and the ten Sefirot of Hochma. However, since the hairs of the beard came out of the aspect of the head, they could receive only the HET from the aspect of Keter, which are from Gevura and below, and the nine from the aspect of Hochma, which are from Bina and below, as written on Page 393, s.v. 'behold.' See there. (Page 391, Item 196).

See Answer 81 above.

Of the ten surrounding Sefirot, there are only thirteen Sefirot in the beard: five Sefirot from Keter and nine Sefirot from Hochma, as in Answer 81 above. And their standing is such that the coarser something is, the lower is its place — that is, the opposite of the inner ones. For when the Sefirot shine in their stature, the coarser something is, the higher is its stature and the more upper it is; but this is only in the inner ones, namely when the lights are clothed in the vessels. But in the surrounding ones, meaning that the lights have distanced from the vessels, and coarseness does not cause the greatness of stature, therefore the coarser something is, the more inferior it is and the more lower. Hence the five Sefirot of Keter, which come from a stature higher than the nine Sefirot of Hochma, are found standing below the nine Sefirot of Hochma. And the Hesed of Keter is the lowest of them all, and the Malchut of Hochma is the highest of them all. (Page 392, Item 198; and in Or Pnimi there, s.v. 'behold').

At the time when Arich Anpin ascends to the HBD of Atik, where it receives the coupling in the stature of Atik, which is the aspect of the revealed AB, without the correction of the MEM in its first three — then the returning surrounding light enters the internality of the Mochin, and with it also the hairs of the head and the beard. Then the hairs too become inner vessels, that is, ten inner Sefirot, as written above on Page 302, Item 12, see there. And then they have ten Sefirot from Keter and ten Sefirot from Hochma. And the ten Sefirot of Keter return to be above, and the ten Sefirot of Hochma return to be below — that is, the coarser is higher. (Page 391, Item 196).

From the aspect of permanence, the hairs of the head and of the beard are discerned as surrounding vessels, for the lights attributed to them — namely the revealed AB — went out of the head of Arich Anpin in the aspect of a returning surrounding light, and their garments, which are the hairs, became surrounding vessels. And at the time of the ascent of Arich Anpin to Atik in a single inclusion, then the stature of the revealed AB comes out again in Arich Anpin, and the returning surrounding light enters the internality of the head, and likewise the hairs again become inner vessels. Then the ten Sefirot of the hairs of the head and the beard are discerned as inner. However, this operates only at the time of the coupling; but after the coupling, the Mochin of Arich Anpin return and are clothed in the MEM-LAMED-TZADIK, and the revealed AB again departs from them in the aspect of a returning surrounding light, and its garments, which are the hairs, again come out of the internality and become surrounding vessels. (Page 390, Item 194).

At the time of the coupling of Gadlut, when through the illumination of the upper AB-SAG the Yud descends from the air of Mocha deAvira, and light remains — then the hairs depart from upon the forehead and the face, and the forehead is revealed, as in Answer 22 above, see there. This is called 'the time of will,' for then the forehead of will is revealed, as written there. (Page 368, Items 156-157).

The aspect of AK that is clothed, from its navel and below, within the three heads of Atik and Arich Anpin is called Ein Sof, and it is called Atika deKol Atikin (the Ancient of all Ancients). (Page 301, Items 8-9).

RADLA, as well as the three heads of Arich Anpin, are called by the name Atika Kadisha (the Holy Ancient One). (Page 301, Item 8).

See Answer 90 below.

Malchut is called a corner, because Malchut is the last of the ten Sefirot, like the corner of the field left at the end of the harvest. Hence the Malchut of the ten Sefirot of the hairs of the head is called the corners of the head. And this Malchut of the corners of the head is like the membrane of the Avir that separates between the Galgalta, which is the MEM of Tzelem, and the Avir and the Sealed Brain, which are the LAMED-TZADIK of Tzelem. For likewise the Malchut of the hairs of the head separates between the hairs of the head, which are the aspect of the MEM of Tzelem, and the hairs of the beard, which are the aspect of the LAMED-TZADIK of Tzelem. Hence the hairs of the beard come out from the corners of the head. And it is also discerned that there is in it from the aspect of the Malchut of the first restriction, for the aspect of the hairs is the garments of the revealed AB, which comes out upon the aspect of the Malchut of the first restriction, as is known. (Page 382, Item 178).

The face of Arich Anpin is from the forehead and below, from where the lower seven of the Galgalta begin, which is the aspect of the LAMED of Tzelem and Mocha deAvira, in which the Yud goes out of the air and light remains; hence the face is a part free of hairs, as in Answer 24 above, see there. (Page 341, Item 99; and Page 369, Item 158).

The internality of the NHY above the Yesod is the aspect of the two male testicles. See Answer 12 above. (Page 328, Item 74).

Kamatz means the compression of the lights, indicating the aspect of Keter — namely, the ten Sefirot of the head. For since there the screen is in the aspect of a coupling of striking, which is the aspect of opposition to clothing in the vessels, as is known, it is discerned there that the lights are compressed with regard to clothing in the vessels. And the opposite of it is the aspect of 'opening,' for it indicates the aspect of clothing in the vessels — that is, after the coupling of striking made in the Malchut of the head, when by the power of the reflected light rising from the coupling of striking the Malchut spreads from above downward into the ten Sefirot of the body. Then the lights were opened and shine spaciously within the vessels, and hence it is called 'opening.' And all the subject matter is from the aspect of the light of Hochma, for the compression of the screen and its rejection of the upper light operates only on the light of Hochma, since there was no restriction on the Hassadim, as is known. Hence the opening is discerned as the opening of the light of Hochma. (Page 316, Item 47; and Page 314, s.v. 'letters').

See Answers 83 and 84 above.

See Answer 85 above.

See Answer 11.

See Answer 67.

The spike of the hairs of Arich Anpin that reaches to its chest from behind it, where the head of ZA stands, which shines in it and brings out in its forehead the illumination of tefillin — it is called by the name Tzitz. And the spikes of the hairs of ZA, which shine in the head of the Nukva standing at its chest, and bring out in her forehead the aspect of tefillin, are called by the name Tzitzit. (Page 360, Item 139).

Tzitzit means 'hairs,' from the language of the verse 'and He took me by the tzitzit of my head, etc.' And it is from the aspect of the spikes of the hairs of ZA that shine in the head of the Nukva and bring out in her forehead the aspect of tefillin. See Answer 78 above. (Page 360, Item 139).

Kadla means the back of the neck. See Answer 73. (Page 367, Item 152).

The hairs of the head of Arich Anpin are thirteen strands, being three HaVaYaHs: two HaVaYaHs, which are nine strands, on the right and left of the face, and they are the aspect of the MEM-LAMED of Tzelem included in the MEM. And one HaVaYaH is at the back of the head, being four strands corresponding to the four letters of that HaVaYaH, and it is the aspect of the TZADIK included in the MEM of Tzelem. And these four strands at the back of the head are called by the name 'the spike of the hairs.' (Page 359, Item 137).

The hairs that come out from the Mochin of conception are called spikes. And those that come out from the Mochin of nursing are called strands. And those that come out from the Mochin of Gadlut are called hairs. And the hairs of conception extend to the chest, where the Nukva of ZA, Rachel, stands; and those of nursing extend to the throat, where Leah stands; and those of Gadlut stand in their place and do not extend downward, because they do not bestow to another. And the spikes, which extend to the Partzuf of NHY, are the aspect of Hochma — that is, they reveal there the illumination of Hochma from the chest and below, where the Partzuf of NHY begins. And the strands, which extend to the throat, where the Partzuf of HGT stands, are discerned as the aspect of Bina, for the illumination of Hochma is not revealed in the HGT, as is known. And the hairs that stand in their place and do not extend downward are discerned as the aspect of Daat — namely, the aspect of the upper Daat, from which there is no bestowal downward, as above regarding the upper Daat of Arich Anpin (Page 444, Item 13, s.v. 'and this'). Thus the spikes are the aspect of Hochma, the strands are the aspect of Bina, and the hairs are the aspect of the upper Daat — that is, there is no coupling in it to bestow the illumination of Hochma downward.

See Answer 93 above. (Page 314, Item 44).

See Answer 4 above. (Page 326, Item 71).

See Answers 11 and 12 above. (Page 328, Item 74).

Ruach means the light of spirit, which is VAK, and the Hesed of Atik clothed in the Galgalta of Arich Anpin is called 'the spirit concealed in Atik Yomin.' For it is the aspect of the body of Atik and its VAK. And it is called Avir dakia, because the Yud does not go out of its air, since the Galgalta was corrected in the aspect of the MEM of Tzelem, as is known. (Page 322, Item 63).

The ten Sefirot of the head of Atik are called the head that is not known (Rosh de Lo Etyada), and the reason is that in them serves the Malchut of the first restriction, as in AK, and there this Malchut was concealed, because for the sake of Arich Anpin it serves in the Malchut of the second restriction. Hence it is called RDLA (Rosh de Lo Etyada), for 'knowing' means coupling, and it indicates that upon its Malchut there is no longer any coupling in all the Partzufim of ABYA. (Page 301, Item 9).

The revelation of the forehead of Arich Anpin at the time of will (see Answer 22) is called Rava deRavin (the will of wills), for it is the root of the revelation of the forehead of will of all the Partzufim, and from its will, will is revealed in all of them. (Page 337, Item 85).

The membrane of the Avir is discerned as the firmament that separates between the Galgalta, which was corrected in the MEM of Tzelem, over which the screen of the mouth of Atik does not rule, and the Sealed Brain, which was already diminished by the power of the screen of Atik. And likewise the lower seven of the Galgalta came out to the aspect of the Sealed Brain, for their lower seven could not receive the correction of the MEM of Tzelem, being the roots of ZON, and hence they became a separate head — Mocha deAvira. See Answer 38 above. Thus the membrane of the Avir became a firmament separating between the Galgalta, which is the aspect of the upper waters over which no screen separates to Atik, and between the Avir and the Sealed Brain, which are the lower waters, for the power of the screen of Atik rules over them and they are diminished by it. (Page 327, Item 72).

The Botsina deKardinus is the root of all the Gevurot entirely. See Answers 17 and 16 above. (Page 325, Item 70).

The Malchut of the first restriction, after it was concealed in RADLA, there is no longer any coupling upon it in all the Partzufim of Atzilut, as is known. Nevertheless, its power is found in every coupling in the aspect of the heating, as in Answer 12 above. There it is discerned as 'the dregs of the wine,' for the Mochin are called wine that gladdens, and the parts of the coarseness of the Malchut of the first restriction that do not ascend at the time of that coupling remain in their coarseness below, in the aspect of the dregs of the wine. And although this coarseness is necessarily found there in the aspect of heating, nevertheless, since the coupling is not made upon them, they spoil the taste of the wine and must be removed from there. (Page 318, Item 56).

Since the Galgalta of Arich Anpin was corrected in the MEM of Tzelem and does not receive but concealed Hassadim, it follows that it cannot receive the Mochin of AB as they came out in Atik; hence the first three of AB, which needed to be clothed in the Galgalta of Arich Anpin, went out in the aspect of a returning surrounding light, and the reflected lights that clothed these Mochin that went out remained in the head of Arich Anpin in the aspect of the waste of the brain, having nothing to clothe. Hence they too went out of the head and became external vessels called hairs. See Answers 83, 84, and 85 above. And they are called hairs from the language of the verse 'and He shall strike me with a hair' — meaning a storm. And they are called so because of the strength of the judgments found in them, since they come from the Malchut of the first restriction, as in Answer 25 above. (Page 330, Item 78; and Page 436, Item 1).

The hairs are judgments, because they come from the Malchut of the first restriction, upon which there is no coupling in any of the Partzufim of Atzilut, as in Answer 112 above. Nevertheless, in Arich Anpin they are white, with no hue visible in them, for hues indicate judgments, as is known. And this is because they were corrected in the MEM of Tzelem, meaning from the aspect of the first three of Bina, over which no restriction or judgment takes effect, as is known. But in ZA, whose entire root begins from the aspect of the lower seven of Bina, the judgment is therefore revealed in them, for they cannot be sweetened in the MEM of Tzelem like Arich Anpin, since their root is not from there but from the lower seven of Bina. Hence its hairs are black, for the power of judgment coming from the Malchut of the first restriction is called by the name 'black hue.' However, the Nukva of ZA, whose Mochin come from the NHY of ZA — the power of the Malchut of the first restriction has already ceased from her hairs, because the NHY of ZA come from the extension of the legs of Ima, meaning the second restriction, as is known. Hence the hue of judgment in the hairs of the Nukva is only from the second restriction, and the hue of its judgment is called red — for the Malchut of the second restriction is called the land of Edom, as the Rav wrote in regard to the Bina of Nekudim, which is called the land of Edom; see there. And this is because it was made there into a root for the second restriction. Hence the hairs of the Nukva are discerned as red hairs, indicating that there is no longer in her any hue of judgment except from the Malchut of the second restriction. But those of ZA are black, being the hue of the first restriction in the hairs. And those of Arich Anpin are white, by the power of the sweetening of the MEM of Tzelem, upon which no restriction or judgment is inscribed, as in the verse 'and the hair of His head like pure wool.' (Page 376, Item 171).

See Answers 81, 82, 83, and 84 above.

See Answer 113 above. (Page 376, Item 171).

Although the hairs are from the aspect of the revealed AB — that is, before the correction of the MEM-LAMED-TZADIK was made in them — nevertheless, since they attached to the vessels of the head of Arich Anpin, this correction of the MEM-LAMED-TZADIK was also made in them, in which the aspect of the MEM in them was made into the hairs of the head. And by virtue of this, there is no restriction upon them, for the MEM is the aspect of the first three of Bina, which do not bear restriction; hence they became pure wool. And they are discerned as smooth hairs — that is, there is no harshness or judgment in them. And the aspect of the LAMED-TZADIK in them, which came out in the aspect of the hairs of the beard (see Answers 20 and 28 above), is the aspect of judgments, and is corrected only in Gadlut, at the time of the exit of the Yud from the air, as in Answer 62 above. Hence they are discerned as harsh hairs — that is, there is harshness and judgment in them. (Page 376, Item 171).

See Answer 85 above.

See Answer 113 above. (Page 376, Item 171).

See Answer 116 above. (Page 376, Item 171).

Just as there are three aspects — conception, nursing, and Mochin — in all the Partzufim, so too there is the aspect of conception, nursing, and Mochin in their hairs as well. As the Rav explained in regard to the Mochin of ZA, that even its first aspect of conception does not come out except through the ascent of the Partzufim, when YESHSUT becomes one with Aba and Ima, and likewise Arich Anpin ascends and becomes one with Atik, as above, Page 914, Item 84; see there the whole continuation. And it is known that at the time of the ascent of the Partzufim the aspects of the garments of the MEM-LAMED-TZADIK are nullified, and the statures of the coupling come out in the aspect of the revealed AB. Only afterward, when the Partzufim return to their place, they again clothe themselves in the MEM-LAMED-TZADIK, and the stature of the revealed AB again departs from them in the aspect of a returning surrounding light, and the reflected light of this departed revealed AB is the aspect of the hairs (see well above, Page 439, Item 6; and Page 443, Item 12). Thus even in the Mochin of conception there is also the aspect of the departure of the returning surrounding light and the aspect of hairs. And likewise in the Mochin of nursing and Gadlut. Now, the hairs of conception are called spikes, the hairs of nursing are called strands, and the hairs of Gadlut are called hairs, as written above in Answer 102, see there. (Page 363, Item 142).

“Quiet as good wine upon its lees” refers to the discernment of Malchut of restriction 1, which joins with the Malchut of restriction 2 at the time of the rise of MAN in the aspect of heating. Now, although the coupling is made only on the screen of the Malchut of restriction 2, nevertheless, since the Malchut of restriction 1 joined from the very beginning at the time of heating, she therefore leaves her force there in the Mochin. And this force is discerned as the aspect of the lees of the wine. For just as the lees are necessary for the wine to come into being, yet they must be removed from the wine so that they do not spoil its taste, so this discernment of the force of Malchut, although it is necessary in the Mochin, for there is no heating for the rise of MAN without it, nevertheless must be separated from there. And likewise the Mochin are called by the name “wine that rejoices,” as is known.

“The thousand worlds” (Alf Almin): see above, answer 8. (Vol. 1, p. 350, Item 122).

“The weight of silver”: see above, answer 8. (Vol. 1, p. 351, Item 124)