Часть 13 · Глава 215

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Correction 10 is the hairs that grow in the place of the beard near the beginning of the throat, and they grow from the bottom of correction 13; and the hairs of that Mazal of 13 lie over these and cover them, and these are correction 10. And they are not absorbed with them within both of them, like the hairs of correction 9; rather, they cover the throat, as mentioned in the Idra of Naso, page 134, side A, for the throat itself is the place of the Bina of AA, and there is no beard there, as above.

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1Correction 10: is the hairs that grow in the place of the beard, near the beginning of the throat, and they grow from below correction 13; and the hairs of that Mazal 13 lie over these and cover them, and these are correction 10, and they are not absorbed together with them within both of them, like the hairs of correction 9. However, they cover the throat, for the throat itself is the place of the Bina of AA, and there is no beard there: And this is brought in the Zohar, Naso (page 134, side A; and in the Zohar according to the Sulam, item 153). And these are his words: The tenth correction: hairs descend beneath the beard, and cover the throat beneath the beard. End of quote. Explanation: after the rise and mixing of the new hairs of Malchut of the first restriction into Bina, that is, into the upper surface of the Dikna [beard], as stated above regarding correction 9, they descended from there and returned to their place, which is in the flesh above the throat, beneath the lower cheek, and they cover the throat there, beneath the whole Dikna, for that is their place, as stated above: that only the hairs drawn from the discernment of the Hochma of AA, which receive from Bina of Mocha Stimaa, have their place regarded as in the lower cheek, for it too is attached to the Rosh from Bina downward; but the hairs drawn from the discernment of Galgalta of AA, which have no part in the Rosh of AA, for regarding their own discernment, which is the GAR of Hochma, that is, the Galgalta of AA, there is no longer any coupling there in Atzilut — therefore they are entirely in the discernment of body, and not Rosh, and cannot take hold in the lower cheek, but only in the body of AA itself, that is, beneath the lower cheek and above the throat. And therefore, after the Ibur of these hairs in the upper surface of the Dikna, they descended to their place, to the discernment of body above the throat, that is, beneath the lower surface of the Dikna. For the lower surface of the Dikna also includes the eight upper corrections, since it includes all twelve corrections of the Dikna, as will be stated below; and therefore it takes hold in part also in the lower cheek. This is not so with these hairs, which are all from Galgalta, which have no grip at all in the lower cheek; and therefore their place is even lower than Mazal 13, which is the lower surface of the Dikna. And this is what it says, ‘hairs descend beneath the beard.’
Now this correction is called, in the thirteen qualities that are in the Torah, by the name “bearer of iniquity,” and this is because of the Ibur it received in the upper Mazal from the discernment of Bina, and it descended from there in the discernment of VAK without Rosh, in the manner of the Shibolet of the beard [strand], which descended and was born from the hairs of the upper lip, see there regarding correction 3. And since this diminution is only like the diminution of Bina, which is called “iniquity,” as stated above, therefore the correction is called after “bearer of iniquity,” meaning that it bears the discernment of the iniquity of Bina, which is a great sweetening in its own way, for through this it is fit for coupling at least from the discernment of VAK for the drawing of Hassadim; however, before it received into itself the iniquity of Bina by way of the Ibur, it was not fit for coupling at all, as stated above.
And in Micah this correction is called by the name “You will give truth to Jacob,” for through this, that it received into itself the discernment of the sweetening of Bina, it became fit for coupling, so that through the MAN that it raises, the great Mochin, called “truth,” are revealed, to Jacob, who is ZA. And this is as stated above, that in Micah the name is given in relation to the discernment of the bestower and the corrector, and therefore it is called “truth to Jacob”; whereas in the Torah it is named in relation to the receiver, who is ZA, and therefore it is called “bearer of iniquity.” See there, regarding the Mochin of the thousand worlds that will be revealed through it, by its means.

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