Parte 13 · Capítulo 142
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- Now we shall explain the matter of the hairs of the head of Zeir Anpin. Know that in the head of Zeir Anpin there are three kinds of hair, and they are called: barbs (Kutzin), locks (Nimin), and hairs (Se'arot). And the explanation of the matter is that we have already explained that Zeir Anpin has three aspects, namely: the first Ibur, the suckling (Yenika), and the second Ibur of Gadlut. And the Mochin of the first Ibur and of the suckling are Names of Elohim, and the Mochin of Gadlut are Names of YHVH.
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And if you remember all that was explained above in the explanation of the hairs of the Rosh, you will understand that all these matters come out to one point, and there is no contradiction here — rather, on the contrary, this one comes and teaches about that one. For it was explained above (page 1350, the passage beginning “Ve’adayin”) the matter of the NHY of Atik that clothe in the Rosh of AA — namely, the ten Sefirot of reflected light that came out at the time of the inclusion of the lower one in the coupling of the upper one, in the secret of the Ibur, and clothed the ten Sefirot of direct light, which are the Mochin of the Ibur of AA. And therefore, when these Mochin enter AA in their place, the aforementioned ten Sefirot of reflected light are drawn along with them, together with the Mochin, in the Rosh of AA; and they are called the NHY of Atik because they came out upon his screen, as above at length. And therefore, when the Mochin enter the Rosh of AA, that same coupling is made again upon the screen that is in the Atara [crown] of the Yesod of Atik, just as it was made upon it at the time of the Ibur, as is known. And then it is regarded that, at the time the reflected light rises from the screen of the Yesod of Atik and above, to clothe the ten Sefirot of direct light, it needs to rise and clothe the level of Hochma — for here the matter concerns the second Ibur of Gadlut of AA, which attained there the level of AB, and the reflected light needs to clothe up to Hochma. This means that even Galgalta, which is the discernment of GAR of Bina, should now receive up to the level of Hochma, as was the case in the Partzufim of AB that preceded Atzilut. However, this was not so; for at the time the reflected light met the membrane of the air, which raises the heads of the thighs of Atik above the Yesod and limits Galgalta so that she does not receive the light of Hochma from the Yesod, as above — then the power of this reflected light, which rises from the Yesod, is cut off, and it cannot draw Hochma to Galgalta. And the entire portion of the light of Hochma that should have clothed in Galgalta, by force of the screen of phase three that stands in the screen of the Yesod of Atik, comes out entirely outward, in the discernment of the hairs that surround upon Galgalta, outside her. Study it there well, the whole continuation.
And this is what the ARI says, that the hairs are the discernment of the breath that surrounds and clothes, coming out from the Yesod. For he is precise in telling us the discernment of the material of the hairs themselves — from where they are made — and he says it is the discernment of breath, meaning reflected light, that comes out from the Yesod and above, to surround and clothe the direct light, which is the Mochin. That is, that same portion of breath — namely reflected light — which would have clothed the light of Hochma had it entered the vessel of Galgalta, now that it did not enter there, becomes the discernment of the material of the hairs and of surrounding light upon the Rosh, above Galgalta. And this breath, which should have clothed the light of Hochma within Galgalta, now clothes the light of Hochma that became surrounding, from atop Galgalta.
And what he says, that the hairs are the discernment of a returning surrounding light that had been in the vessel and returned and went out from there, he is precise in telling us the discernment of the light itself that is clothed within the hairs. For it was fit to enter and clothe within the vessel of Galgalta, since the screen that is in the Yesod is phase three, as above; but the vessel cannot bear it, because of the membrane of the air that limits it in the discernment of Mem of Tzelem [image]. And therefore it returned and went out from there and became surrounding upon Galgalta; thus it is the discernment of a returning surrounding light.
And as for what he says, that the hairs are the residue of the brain — the intent is about the material of the hairs, for they are the discernment of the breath and the reflected light that should have clothed the light of Hochma within the vessel of Galgalta, upon the Mochin of Hochma. But after the light went out from there because of the membrane of the air, this breath became the residue of the brain — meaning that the Mochin no longer need it to clothe them, since this light did not remain there but went out; and since the Mochin no longer need it, it too went out and became there the discernment of a surrounding vessel upon the surrounding light that went out, clothing it in the discernment of hairs. And as for what he says, that the hairs are superior to the internal Mochin — this is because the hairs are the light of Hochma, which the vessel of Galgalta could not bear because of the limitation of the membrane of the air, and therefore Galgalta remained in the discernment of GAR of Bina, which are covered Hassadim, as above. Thus the hairs are far superior to the internal Mochin, for the surrounding light in the hairs is the discernment of the light of Hochma, while the internal Mochin are the discernment of the light of Bina.
And as for what he says, that there are three kinds of hairs, namely Kutzin, Nimin, and hairs, which come from Ibur, nursing, and Mochin — the intent, that is to say, is the discernment of the correction of the Vav that is made in them by force of their clothing in the discernment of the membrane, by way of their passing through it; and for this reason they were divided into thirteen corrections, as above in the ARI’s words (page 1349, item 119), which are two HaVaYaHs on the right and left opposite the face of AA, and one HaVaYaH at the back of the Rosh — which were explained above to have been corrected in the discernment of Tzelem by force of their meeting the membrane of the air, which divides the NH into two discernments: into concealed NH, which are the discernment of Mem, and the discernment of two
ears. And into revealed NH, which are the discernment of Lamed, and the discernment of two eyes, as above (page 1338, the passage beginning “Vezeh Amru”). For this reason the two HaVaYaHs of the discernment of Mem and the discernment of Lamed could be corrected within the face of AA, on the two sides, right and left, because they do not need the illumination of Hochma from their own root, and therefore no restriction whatsoever rests upon them, and they are fit to be in the discernment of the face of AA. But the third HaVaYaH, which is the discernment of Tzadi of Tzelem — namely the discernment of Mocha Stimaa [the concealed brain] — since it itself needs the illumination of Hochma, was therefore corrected at the back of the Rosh, because of the membrane of the air that diminished them to lower waters, as above (page 1347, the passage beginning “Derech” — study it there well, the whole continuation, for there is no room to elaborate here). And the matter of these three HaVaYaHs was likewise explained above in the ARI’s words, concerning the three heads of AA, each of which has three HaVaYaHs in the discernment of the fillings and the Nekudot. Study it there well. For all this holds true for every kind of the thirteen corrections, both in the thirteen Chivaret [bright strands] and in the thirteen Nimin of hair.
It was also explained above, that these three HaVaYaHs are the discernment of Nefesh, Ruach, and Neshama. For the two HaVaYaHs of the face are the discernment of Neshama and Ruach. And the HaVaYaH at the back is the secret of Nefesh. For these three HaVaYaHs are drawn from three heads: Galgalta, the air, and Mocha Stimaa. And Galgalta and the air are Neshama and Ruach, and Mocha Stimaa is Nefesh, as above in the ARI’s words. And the reason is that, since the light of Hochma is not revealed in Galgalta but in the air, and Galgalta remains in GAR of Bina, which is Neshama, the Mocha of the air is therefore regarded as the discernment of Ruach, since Ruach receives from Neshama, as is known. You also know that the discernment of Nefesh is regarded as the Partzuf of NHY, which is called Ibur; and the discernment of Ruach is regarded as the Partzuf of HGT, which is the Partzuf of nursing; and the discernment of Neshama is regarded as the Partzuf of HBD, which is Gadlut.
And behold, whatever holds true in general also holds true in every particular, as is known: thus all the powers that are in the upper one must necessarily be found in the lower one beneath it. And understand by this, that the three Partzufim of ZA as well, called Ibur, nursing, and Mochin, which are clothed one within the other, as is known, are likewise drawn after the order of the three aforementioned HaVaYaHs — namely, in the discernment of the correction of the membrane of the air, in the raising of the heads of the thighs above the Yesod, which makes two discernments: Mem-Lamed of Tzelem, which are regarded as HBD and HGT, as above. And the discernment of NHY is regarded as the third HaVaYaH, which is Tzadi of Tzelem. In such a way that the discernment of the revelation of the illumination of Hochma is not found in its HBD, which is the discernment of Mem, but only in the discernment of its HGT, which is Lamed; and even there it is only in the discernment of bestowal to NHY, which is its Partzuf of Ibur, from the Chazeh downward of all three Partzufim together — in such a way that Hochma can shine only from the Chazeh downward, as the ARI writes, that ZA receives from the hairs of the Rosh and not from the Chivaret, but rather the righteous, who are the NHY of ZA, are the ones who receive from the Chivaret. See there, in the Inner Light.
And it is known that every discernment of the lower one must receive from the discernment opposite it in the upper one. Accordingly, it is found that the Partzuf of NHY of ZA, which receives into itself the illumination of Hochma, receives from the third HaVaYaH of the hairs of the Rosh, and likewise from the Chivaret of the third HaVaYaH, which is of the discernment of Mocha Stimaa. However, the two first Partzufim, namely the Partzuf of Gadlut and the Partzuf of nursing, receive from the two first HaVaYaHs, which are on the right and left of the Rosh, which are in Galgalta, in the discernment of Mem-Lamed, like them.
And this is what he says (in item 142): “Know, that in the Rosh of ZA there are three kinds of hairs, and they are called Kutzin, Nimin, and hairs, etc., and they are the first Ibur, and nursing, and the second Ibur of Gadlut.” That is, as above, that the Kutzin, which are of the discernment of the HaVaYaH at the back of the Rosh, are the discernment of the hairs of the Mochin of Ibur — namely the Partzuf of NHY of ZA, which clothes ZA-in-general from the Chazeh downward. For the Partzuf of Ibur receives the hairs from the discernment opposite it in the hairs of the Rosh of AA, which is the four Kutzin of the hairs at the back of the Rosh of AA, which are the discernment of Nefesh and NHY, like their own discernment. For just as Mocha Stimaa is the discernment of Inner Light and Tzadi of the discernment of receiving the light of Hochma, so the Partzuf from the Chazeh downward of ZA is the discernment of Inner Light and Tzadi, of the discernment of receiving the illumination of Hochma; for in the Partzufim above the Chazeh of ZA there is no place of reception for the illumination of Hochma, as above.
And the Partzuf of nursing of ZA receives from the HaVaYaH of HGT, which is the left HaVaYaH of the Rosh of AA, which is the discernment of the Mocha of the air, from which the Yod comes out of Avir [air], leaving Or [light], as above in the ARI’s words (page 1341, item 99), whose meaning is that the bottom Hey descends from the Einayim and restores the AHP to their degree. And this is the discernment of GAR of nursing, called the second Ibur of Katnut [smallness/infancy], as stated in the previous part. Thus the Partzuf of nursing receives from the discernment opposite it, from Lamed of Tzelem, which is in the left HaVaYaH of the Rosh of AA, which is the discernment of the Mocha of the air; and the hairs of nursing are found to be the discernment of the Nimin opposite the face of AA. And the Partzuf of Gadlut of ZA receives from the right HaVaYaH of AA, which is the discernment of Mem of Tzelem, and it is the discernment opposite the Partzuf of HBD of ZA. As above
However, all these Kutzin and Nimin join together only in the GAR of the Partzuf of Gadlut — that is, in the Galgalta of the Partzuf of HBD of ZA — and there they are arranged like the thirteen corrections of hair of AA: two HaVaYaHs on the right and left of the Rosh opposite the face, and one HaVaYaH, which is the Kutzin of the hairs, at the back of the Rosh of ZA — because these three Partzufim of IYM [Ibur, nursing, and Mochin] are regarded as one Partzuf, and only the Rosh of Gadlut is regarded as the Rosh of the collective of all three Partzufim. And likewise, the completion of the hairs in such a way that they are regarded as a returning surrounding light is not completed except after the coming of the Partzuf of Gadlut. However, the beginning of the growth starts from the first Ibur; and although at that time it is not yet in the discernment of receiving the lights, and is entirely regarded as being on the discernment of its mother’s thigh, nevertheless, since there is there the discernment of reflected light that rises from the screen of the NHY of AVI — for in the NHY of AVI these corrections of Tzelem already exist there — therefore the beginning of the growth is made in it by their force, of AVI; but it is not yet fit to receive anything from them, until the coming of the Partzuf of Gadlut, when the hairs are completed in the discernment of a returning surrounding light, and they reach as far as the Chazeh of ZA, where the Rosh of the Partzuf of Ibur is; and then the illumination of Hochma is revealed in them by force of these, the Kutzin of the hairs of Galgalta of ZA that reach it. And likewise, the Partzuf of nursing — the growth of its hairs begins from the time of the second Ibur of Katnut, when, through its inclusion in the coupling of AVI, the Yod descends from Avir, leaving Or, and it then attains its AHP, as above in the previous part. However, they are not completed in their full completeness until the coming of the Partzuf of Gadlut, and therefore every correction of the hairs is seen only upon the Galgalta of the Partzuf of Gadlut.
And this is what he says (in item 146): “Kutzin are drawn and come out from the brain of Hochma of ZA, and Nimin from the brain of Bina of ZA, and hairs from the Daat of ZA.” For the Kutzin are what reveal the illumination of Hochma to the Partzuf of NHY of ZA from the Chazeh downward, as above; thus the Kutzin are drawn from the brain of Hochma of ZA, which is not revealed except in the Partzuf of Ibur. And the Nimin, which are of the discernment of Lamed of Tzelem that shine in nursing, are drawn from the brain of Bina of ZA, which is likewise the discernment of Lamed of Tzelem — as the ARI writes, that Mem of Tzelem is Aba and the Yod of HaVaYaH, and Lamed of Tzelem is Bina and the first Hey of HaVaYaH. Thus the Nimin are drawn from the brain of Bina of ZA, which is the Hey of HaVaYaH, which in the Galgalta of ZA is the four Nimin of hair that are on the left side opposite the face. And the hairs of Gadlut, which are of the discernment of Mem of Tzelem, are drawn from the Daat of ZA — meaning from the discernment of the middle line of the Partzuf of Gadlut itself, which reaches as far as its own Galgalta, and it surrounds only itself; and therefore they are short and erect and do not bend downward, for they do not shine at all to the two lower Partzufim.
And as for what he says elsewhere, that the Kutzin are from the brain of Daat, and the Nimin from Bina, and the hairs from Hochma — the intent is about their arrangement in the Galgalta of ZA itself. For it was explained above that all these Kutzin and Nimin of Ibur and nursing join together and surround in the Galgalta of ZA itself, in the secret of the thirteen corrections, as in AA: two HaVaYaHs of Mem-Lamed, on the right and left, and a HaVaYaH of Tzadi at the back of the Rosh. And just as the thirteen corrections of hair come out from the three heads of AA — Galgalta, the air, and Mocha Stimaa — so these thirteen corrections of hair that are in the Rosh of ZA also come out from his three Mochin: Hochma, Bina, Daat, which are likewise the discernment of Tzelem; for Hochma is Mem of Tzelem, and Bina is Lamed of Tzelem, and Daat is Tzadi of Tzelem, as the ARI writes. And according to this order, which is in the Galgalta of ZA, it is found that the Kutzin of hair, which are the HaVaYaH at the back of the Rosh, are drawn from Daat, which is the Tzadi of Tzelem; and the Nimin from the brain of Bina, which is Lamed of Tzelem; and the hairs from the brain of Hochma, which is Mem of Tzelem. For considering the discernment of the receiving Partzufim, it is found that NHY receives from the brain of Hochma, since the revelation of the reception of Hochma is in it and not in the Partzuf above it; while considering the discernment of the Mochin of ZA themselves, the Hochma within him, which is the discernment of AB, is corrected with Mem, and it is in the discernment of Hassadim covered from GAR of Bina. However, despite all this, there is no bestowal of Hochma downward except by way of the brain of Hochma, although it is corrected in the discernment of Mem — except that it does not receive for itself except by way of transmission to the lower ones, while for itself it is corrected in the discernment of Mem, as above. And therefore, according to the discernment of the Mochin of ZA, the Kutzin are found to receive from the brain of Daat, which is the discernment of the Tzadi of the Mochin, like Mocha Stimaa in AA. But considering the discernment of the reception of the Partzuf, the Partzuf of NHY receives Hochma from the brain of Hochma, where the root of the bestowal of Hochma is, and not from the brain of Daat. And understand.
And this is what the ARI says: “The discernment of the order of the hairs is equal to the internality of the Mochin, and there is no difference between them except that this one is internal and that one is surrounding; for just as the Mochin are within, in the discernment of Mem-Lamed and Tzadi of Tzelem, so the hairs likewise arrange themselves after them, in these three HaVaYaHs. And likewise, just as the place of the revelation of the illumination of Hochma is only from the Chazeh downward, so the Kutzin of hair — the illumination of Hochma is not revealed in them while they are above, upon Galgalta, but only as they lengthen and reach the discernment of the Chazeh downward of ZA. And so with the rest of the orders.”
And with this it is also understood, what he says at one time — that the Nimin are the discernment of Vavs that rise from NH, called the hooks of the pillars — and at another time he says that the Nimin are the discernment of Yodin, and only the hairs of the Dikna [beard] are in the discernment of Vavs, and therefore the Nimin, which are Yodin, bestow upon the hairs of the Dikna, which are Vavs. And the matter is that what he says, that they are the discernment of Vavs, the intent is at the time of the Katnut of AA, when it did not yet have the discernment of the Dikna, for the Dikna is not revealed except in Gadlut, as is known.
Explanation: for you know that the material of the hairs is the breath that surrounds and clothes, coming out from the Yesod, meaning that portion of reflected light that rises from the Atara of the Yesod and above, needing to clothe the light of Hochma — which Galgalta of AA does not receive, since she is Mem of Tzelem; and this portion of reflected light becomes the residue of the brain, since the internal Mochin do not need it, and therefore it goes out over Galgalta and hangs there in the secret of a returning surrounding light. And it is found that at the time of the Katnut of AA, when it had only the discernment of GE even in the internal Mochin, which are Galgalta and Mocha Stimaa alone — then also in the discernment of the hairs that went out, there was likewise only the discernment of GE of reflected light within the residue of the brain; for even if the light of Hochma had been received in Galgalta, it would have been received only in the discernment of GE of the light of Hochma, namely VAK of Hochma. And now, since it was not received, that portion goes out over Galgalta; thus there is now in these hairs only the discernment of GE of this level, and they lack AHP, like the Rosh of AA in the discernment of its internal Mochin. For the internal ones and the hairs are entirely equal to one another, and there is no difference between them except that one is surrounding and the other is internal, as above in the ARI’s words.
And it was explained, that at the time of Katnut, when AA has only Galgalta and Mocha Stimaa in the Rosh, in the lights of VAK — where the Ruach is clothed in Galgalta and the Nefesh in Mocha Stimaa — then it has, corresponding to them exactly, also in the hairs of the Rosh that come from the reflected light of the residue of the brain, which are likewise Keter and Hochma of the vessels, and Ruach and Nefesh of the light of Hochma. And then the hairs are regarded as the discernment of Vavs, indicating VAK lacking GAR, since they lack the AHP of the vessels of the residue of the brain, and the GAR of the light of Hochma; for they have not yet been revealed in the internality of the Mochin of AA, so as to be regarded as the residue of the brain and go out. And this is what the ARI says, that the hairs of the Rosh are in the discernment of Vavs, in the secret of the hooks of the pillars.
However, at the time of Gadlut, after Radla [the unknown head] holds its light within this air that is between the Keter and Mocha Stimaa, and three heads come out in it, as above — then GAR of the level of AB also comes out in it, for its AHP were raised, in the secret of the Yod that comes out of Avir, leaving Or, as in the ARI’s words above, whose meaning is that the bottom Hey descended from the Einayim to the place of the mouth of new AHP that were restored; and since the screen came upon its place, complete ten Sefirot came out in it at the level of AB, as is known. And behold, then GAR of the light of Hochma also came out upon this screen, as above; and these GAR of Hochma cannot clothe in Galgalta, because she is the discernment of Mem, and it is found that the reflected light needed to clothe these GAR of Hochma likewise becomes the residue of the brain, since they are not there for it to need to clothe them, as above. It is found that now the GAR of reflected light also went out, over Galgalta, in the discernment of hairs and a returning surrounding light; and then the Vavs of the hairs of Katnut descended to the discernment of the thirteen corrections of the Dikna, and the GAR of hairs that went out now, in Gadlut, rose over Galgalta in the discernment of the hairs of the Rosh. As the ARI writes, that with the coming of the Mochin of Gadlut, the Mochin of Katnut descend below. And now the hairs of the Rosh are regarded as the discernment of Yodin, and the hairs of the Dikna as the discernment of Vavs, as the ARI writes. And you already know that the discernment of the surrounding ones is entirely equal in their order to the internal ones, as above.