Kısım 13 · Bölüm 206
Ari'nin Metni
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- Correction 2 is the row of hairs that grow in the upper lip in width, over the mouth. Correction 3 is that path, free of hair, which descends from opposite the middle of the bottom of the nose, and passes through and cuts across the upper lip, and descends to the mouth.
İç Işık
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İç Gözlem, Sorular ve Cevaplar
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İç Gözlem yükleniyor…
Bu şerh henüz tek tek maddelerle eşleştirilmedi — öğeler okuma sırasıyla gösteriliyor ve her birinin yanındaki numara, Ari'nin metnindeki maddeleri değil, notların kendisini sayar.
Bir maddeyle eşleştirilmedi
Now, the material of these hairs of Correction 2 is the same material as in Correction 1, namely from the discernment of Malchut of the first restriction; but since it changed its place and rose to the upper jaw, which is Bina, and the discernment of the Galgalta itself and the discernment of Rosh, this caused a discernment of restriction also at the Sium of the upper jaw, until this place, too, came out of the discernment of Rosh and became VAK without a Rosh — and this is exactly similar to the rising of the bottom Hey into the first Hey, in the secret of ‘and the two of them went,’ for from there a restriction was also made in the first Hey, as is known. And from this new restriction, hairs also emerged in the upper lip from the discernment of Bina herself, such that here in the upper lip there are two kinds of hairs: one, from the discernment of Malchut of the first restriction, which were sweetened in the place of Bina; and two, the discernment of the hairs that emerged from Bina herself, by the force of the restriction that she received from the rising of Malchut of the first restriction into her place — all as stated regarding the rising of the bottom Hey to the Einayim.
And this matter was explained there in the Zohar (items 117, 118 and 119) and these are his words: Rabbi Hizkiya rose, etc. I was looking, and behold, I saw a precious light of the supernal lamp shining and rising to soothe every side; and a single darkness was washed in that light, like one who is washed in that deep river, whose waters divide and flow and stream to every side, from what is above it. And that light rose at the shore of the deep upper sea, for all good and precious openings are opened through that opening. I asked them what is the meaning of what I saw; they opened and said: You have seen the bearer of iniquity. He said: this is the second correction. End of quote.
The meaning of these words: for he saw the precious light of the supernal lamp, namely this light of mercy of mercies, that was revealed with the emergence of Correction 1, as above; and since it is drawn from Atik, it is therefore called the supernal lamp. Shining and rising to soothe every side, meaning: it was shining and rising to soothe and subdue the judgments and turn them into mercy, as above. And with all this, this El was subdued into mercy, for the mercies of Atik Yomin were included and expanded within it, as stated above; see there. And therefore it says ‘to soothe every side,’ for ‘soothe’ is from the language of ‘and the king’s wrath was quelled,’ namely to still the judgments and subdue them. “and a single darkness was washed in this light, like one who is washed etc.” Its meaning: for the discernment of the coarseness of Malchut of the first restriction, which is called ‘a single darkness’ — for the first restriction, riding upon her, washes itself in this great light that was revealed with its appearance, as above; meaning, that all the judgments departed from it by the force of the great light that was revealed with its appearance, which is similar to washing in water, for the light of Hassadim is called water, as is known.
And this is what it says, “I asked them what is the meaning of what I saw; they opened and said: You have seen the bearer of iniquity” — you already know that the names that are in the Torah are explained with respect to ZA, who receives these corrections from AA, while the names that are in Micah are explained with respect to AA himself, how he is corrected within himself in order to bestow upon ZA. And therefore the name of this correction 2 in the Torah is the name Rachum [merciful], whose illumination is that ZA receives abundant mercy from this correction; and it is explained in the interpretation of our sages on the verse, ‘as an eagle stirs up her nest, flutters over her young,’ etc. — meaning, that this eagle is merciful toward her young, and does not carry them in her talons but upon her wings, for she says, better that the arrow enter me than that it enter my young. See there, in Rashi’s commentary. And these words hint at this ascent of Malchut to the place of Bina, on account of which a part of Bina went outside the Rosh and became like Malchut — which is the secret of what she said, better that the arrow enter me than that it enter my young, for while Malchut was in her place in the lower jaw, in the place of correction 1, and the discernment of the power of judgment and restriction rode upon the children, who are ZON, the children of Bina, then there was no possibility of Mochin for ZA at all, because upon the Malchut of the first restriction there is no coupling whatsoever in Atzilut. And this light that was revealed there from the coupling of Atik himself is fit to spread as Mochin only to Bina, and not to ZON, in the secret of a thousand thousands and ten thousand times ten thousand, masters of shields, as above; but the worlds that spread from ZON received nothing at all from this great light, and therefore there spread from them masters of wailing and masters of howling, as above. And therefore now, when the hairs of correction 1 changed their place and ascended to the upper lip, to the place of Bina, the opening was thereby prepared for all the good and precious openings, so that ZA could receive by way of them all his Mochin of Gadlut, at which time all those masters of wailing and howling are subdued, as will be said below. And therefore this going-out of Bina to the outside is regarded, by the power of her receiving Malchut into herself, as an act of mercy upon her children, for she received into herself the arrow, which is the power of restriction and judgment, so that the coarseness of the Malchut of the first restriction, called a single darkness, should not enter into the children — for the first restriction rode upon her, was her very self — so that Bina could then illuminate them, and pass from them the masters of wailing and howling, and bestow upon them all the great Mochin. Thus ZA receives abundant mercy by the power of this correction; for without it, the lower worlds would be utterly nullified, as it says there in the Zohar (item 112): “Were Atik of Atikin, the holy of holies, not corrected with these corrections, the upper and lower ones would not be found, and everything would be as nothing, as nothing” — for there would be no opening to bestow upon ZON, and how much more so to BYA, as above. And therefore this correction is called by the name Rachum, for it is the root of all mercy.
But in Micah, where the names are from the discernment of AA himself, that is, from the side of the one who corrects, it is called by the name “the bearer of iniquity” — for this revolves around the discernment of the upper lip itself, which is the discernment of Bina, who has no connection whatsoever with restriction, and yet received into herself the restricted Malchut and the discernment of the judgments within her, which is reckoned as the discernment of iniquity and defect; for iniquity is from the language of ‘crooked,’ indicating that it was straight and became crooked. So too Bina is straight of herself, but because of her bearing the power of judgment of Malchut, she became crooked — and this is the secret of ‘the bearer of iniquity’; and she did this for the sake of mercy upon the children, who are ZON, as above. Therefore, from the side of ZA, the correction is called Rachum; and from the side of Bina, the correction is called the bearer of iniquity.
And know, that the flaws of the lower ones that are drawn from the Malchut of the first restriction before her sweetening in the quality of mercy are called by the name transgressions, for they are a real transgression, since upon her was the real restriction, as will be made known. But the flaws that are drawn from the Malchut that is sweetened in the quality of mercy — that is, from the discernment of Bina, who went outside and received this form of Malchut — are called by the name iniquities, indicating that from their root they are straight, but became crooked, as above.
Correction 3 is that path, free of hair, which descends from opposite the middle of the bottom of the nose, and passes through and cuts across the upper lip, and descends to the mouth: And we shall bring the words of the Zohar concerning this correction (Parashat Naso, page 131; and in the Idra Rabba, according to the Sulam, item 76): and these are his words, “The third correction: from the middle beneath the nose, from beneath the two holes, a single path comes out, and the hair is cut off by that path, and it is filled on this side and on this side with hair in a complete correction, surrounding that path.” End of quote. And we must remember what the ARI wrote in Shaar Maamarei Rashbi on the words of the Zohar (in the Idra Rabba, page 130; and in the Idra Rabba, according to the Sulam, item 43): and these are the words of the Zohar, “This is the master of the nose, from one breath of the living, and from one breath of the life of the living. This nose is the Pardashka [passage], in which the breath of life blows for ZA, and we call it forgiveness, etc. One breath goes out for ZA to arouse him in the Garden of Eden, and one breath of life, in which they will in the future be aroused for the time of the son of David, to know wisdom.” End of the words of the Zohar. And the ARI explained there, that from the right hole the breath of life is drawn to ZA, even at this time. But from the left hole, the light does not go out except in complete blockage; and therefore the Gevurot of Malchut cannot be sweetened now, until the future, in the days of the Messiah, for then Malchut will receive from this left hole, but not in the six thousand years. End of quote, in abbreviated language.
Explanation: for the ten Sefirot of the Rosh of AA are the level of AB, which receives from the corresponding discernment of the AB of AK; and the Hotem [nose] is the Yesod of the Rosh, as the ARI wrote above. And it is known that the Yesod of AB is short and long — meaning, it is short, that is, blocked, from the light of Hassadim, but it is long in the light of Hochma; for being the discernment of AB, there is never any diminution in it of the light of Hochma at all, only that the discernment of the screen of its Yesod restricts with a very great blockage of Hassadim, as was explained well in the previous parts. And therefore AB cannot illuminate the lower ones except through a coupling in the Yesod of Ima, whose discernment is exactly the reverse, from one extreme to the other — being the discernment of short in Hochma, but wide in abundant Hassadim; and so the drop that comes out from between the two of them is found to be in the utmost completeness, for the length of the Hochma of Aba is joined in it with the width of the Hassadim of Ima. And this is the secret of the Mochin of Gadlut of AVI and of ZA, who receive from the coupling of the upper AB and SAG that are in the Rosh of AA — for then they receive from it the secret of the 375 lights, in the secret of, ‘and He had respect unto Abel, and to his offering’ — 375 — meaning, the illumination of the face of AA, as the ARI wrote below.
And this is what it says there in the Zohar (page 130; and in the Idra Rabba, according to the Sulam, item 71): “The length of the nose — 375 worlds are filled from that nose, and all of them cleave to ZA.” End of quote. Explanation: length means Hochma, and this is what it says, ‘the length of this nose,’ meaning, when this nose, which is the Yesod of the level of AB, bestows Hochma. And it says, ‘375 worlds,’ etc. — meaning, only in the discernment of the 375 lights, as above, which come out only through a coupling with Bina; for then the Bina of Radla illuminates within the forehead of AA, and the 375 lights are revealed. As the ARI wrote above (page 1340, item 98). And then the breath of life blows to ZA through the right hole, and then 375 worlds are filled in the length of this nose — meaning, these 375 lights that come out from Bina, which are mainly the light of Hassadim, that come out through her Yesod, which is wide and short in Hochma, as above, are called 375 worlds; and ‘worlds’ means concealment — that is, on account of the concealment of Hochma from them. However, when they pass through the length of the nose, they are filled with the light of Hochma that is in the nose, and then the 375 worlds are revealed in ZA, for the concealment passes from them, since now they are complete both in Hochma and in Hassadim, as above.
Now it has been explained well, the discernment of the right hole of the nose of AA, which is the discernment of the Yesod of AB, from the discernment of the coupling with Bina, that then 375 worlds are drawn from Bina in great abundance, and they are filled with the illumination of Hochma from the length of the nose itself. And the matter of the left hole of the nose is the illumination of the Yesod of AB without a coupling with Bina, at which time there is bestowed from it a great and very narrow blockage, in the secret of, ‘the wind passes over it, and it is gone.’ And this is what the ARI wrote, ‘the breath of life of the left hole does not go out to Malchut except in complete blockage’ — for this breath of the left hole does not blow here in AA, since he is entirely right; rather, it is aroused at times below, in ZA, and then there goes out from it to Malchut a complete blockage, so that of those who then cleave to this Malchut, it is said of them, ‘the wind passes over it, and it is gone.’ However, its root is from the discernment of the left hole of the nose of AA, as above, but it is not revealed there, only below, in Malchut. And this is what the ARI wrote in his explanation of the Zohar, that this breath of the left hole will not be revealed except in the future, in the days of the Messiah, when those judgments will be sweetened. See there.
And this is what it says in the Zohar (Parashat Naso, page 131): “The third correction: from the middle beneath the nose, from beneath the two holes, a single path comes out, and the hair is cut off.” For this correction 3 is not from the discernment of the right hole of the nose alone, but from beneath the two holes together. And the intent is, that the 375 lights that come from the breath of life that blows from the right hole alone, as above, are not yet revealed here, for they are revealed afterward, in correction 6. And here is revealed the discernment of the breath that blows from beneath the two holes specifically together — to indicate that the left hole, too, functions here. And you already know the difference between the right hole and the left hole: that the main illumination of the right hole is the 375 worlds, meaning, the light of Hassadim of Bina in the concealment of Hochma; but it also receives an illumination of Hochma from the discernment of the length of the nose itself, as above. Whereas the left hole is the light of the nose itself, and there is nothing in it from the discernment of the Hassadim of Bina at all, and therefore it is short and blocked from Hassadim, as above. And here there is a need for the descent of the bottom Hey from the Einayim — meaning, to pass these hairs away from upon the upper lip, which is the discernment of the Malchut of Bina that went out from the Rosh of AA, on account of the hairs of correction 1 that ascended and were included within her, so that she lost the discernment of GAR that was in her because of these hairs, as above; and therefore these hairs must be passed away from the upper lip, and then the discernment of her GAR will return to her. And therefore she needs, principally, the left hole of the nose of AA, whose breath is the light of Hochma itself; but since in AA all is right, it is therefore regarded that the breath must go out from the two holes together, and since this breath blows upon the lip, it purifies Bina there, and passes away the hairs that had settled in her. And this is what it says there in the Zohar, ‘and the hair is cut off by this path’ — this breath that blows there from beneath the two holes of AA passes the hairs away from there.
However, the matter of the joining of the right hole in this correction causes that not all the hairs are cut off from upon the upper lip, but rather it makes only a path in the middle; for had the left hole blown alone, then certainly all the hairs of the lip would have passed away from there. But because the right hole, too, is joined in this correction 3, from which blows the breath of life, whose essence is the light of Hassadim, as above, it therefore holds the hairs on the right and left of the upper lip, because these hairs serve for MAN [Mayin Nukvin] for the sake of its Hassadim that come out through this hole.
And this is what it says there in the Zohar, ‘and it is filled on this side and on this side with hair in a complete correction, around that path,’ for this is by the power of the breath that blows from the right hole, which holds these hairs around this path in the middle; for the coarseness within them is needed for the coupling of the Hassadim, whose function is to bestow always in the secret of the breath of life, and this is what it says, ‘in a complete correction’ — for now that this path in the middle is revealed, in the illumination of Hochma of the left hole, Bina thereby returns to the discernment of her GAR, and from now on there is no flaw at all in these remaining hairs of the lip, since they are needed for the drawing of Hassadim; for then it will be ‘the correction is complete,’ since there will be Hochma together with Hassadim, and without Hassadim the correction is not complete — for on the contrary, it would be in the secret of, ‘and the wind passes over it, and it is gone,’ as above. And this is what it says, ‘in a complete correction.’
And this matter is explained further in the words of the Zohar there (page 133; and in the Idra Rabba, according to the Sulam, item 120b): and these are his words, “From the middle beneath the nose, from beneath the two holes, a single path comes out, and the hair is cut off in that path. Why is it cut off? Because this path was corrected so that one should pass through it. And therefore this path sits beneath the two holes of the nose.” End of quote. Explanation: for it asks, why is it cut off only in the middle of the hairs of the lip, and not all the hairs of the lip pass away from there, since the breath of the nose blows there, which is the discernment of Hochma that returns Bina to the discernment of her GAR? And to this it answered, ‘because this path was corrected so that one should pass through it’ — meaning, that the Hochma was not corrected there permanently, in the manner of the breath of life that blows from the left hole of the nose; for had it been so, all the hairs of the lip would have passed away from there. Rather, it is corrected only in the discernment of a way alone, for path means a way — that is, not to remain there, but only to pass through it alone, so that afterward the Hassadim could be revealed from the discernment of the coarseness that remains there in the hairs of the lip, in the discernment of MAN [Mayin Nukvin]. For then it would be ‘a complete correction,’ as above. And this is what it continues, ‘and therefore this path sits beneath the two holes of the nose’ — meaning, that this correction comes from beneath the two holes, that is, from the right hole as well, whose way is to bestow Hassadim; and therefore it is cut off only in the discernment of a way, in the middle of the hairs, and all the hairs on this side and on this side remain, so that the flow of Hassadim should not be cut off, as above.
And this is what it further says there, ‘and hair does not grow on this path, because it is written, and passes over transgression, in order to give passage over the holy mouth, so that it may say, I have forgiven’ — explanation: for there is no need to reveal here anything except the discernment of the forgiveness of iniquity alone, meaning, to pass away the Katnut from the discernment of the Malchut of Bina, who went outside because of her bearing of the hairs, in the secret of the bearer of iniquity, as above. And for this, the discernment of a path in the middle of the hairs suffices, as above; and this is what it says, ‘in order to give passage over the holy mouth, so that it may say, I have forgiven’ — for through passage alone, forgiveness of iniquity is revealed. And this is what it said earlier, ‘and hair does not grow on this path, because it is written, and passes over transgression’ — for it was explained above that the discernment of the flaw of the first restriction is called transgression, and the discernment of the diminution of Bina, because she became the bearer of this Malchut, is called iniquity, and not transgression. However, now that the discernment of the Malchut of the first restriction, that is, correction 1, ascended and joined with Bina, it is found that together with the forgiveness of the iniquity of Bina, the discernment of the transgression that ascended there was atoned for as well. And this is what it says, ‘and hair does not grow on this path’ — for there are two kinds of hairs there: one, those that come from the very material of correction 1 that ascended there; and two, the hairs that came out by the power of Bina, who went outside and lost her GAR, as above. See there. And if so, one may ask, why do the hairs that came from correction 1 not grow, on this path as well, since there was here only the discernment of forgiveness of iniquity, which pertains only to the hairs of Bina herself, and not to the discernment of transgression? And to this it answers, ‘because it is written, and passes over transgression’ — meaning, since it was corrected only in the discernment of a path for one to pass through it, therefore, at the time that it passes through there to the mouth, to say, I have forgiven the iniquity of Bina, the transgression too is thereby found to be removed from there; and therefore the hairs of the discernment of transgression also do not grow there, on this path. In such a way that the two of them are sweetened together, for this is the whole power of correction 2, which is the secret of the bearer of iniquity — that is, that she received the discernment of transgression into herself, and she too was diminished, so that afterward, when correction 3 reaches her, which is the path for one to pass through it, this correction reaches the discernment of transgression as well, which is drawn from correction 1. And therefore this correction is called in Micah, ‘and passes over transgression,’ for the matter of forgiveness of iniquity has in it no novelty, since it is straight from its root; but the main novelty is that it passed over the transgression as well. As explained.
And this is what it says there (item 126a): “And we have learned, the first correction of the Dikna and the second are only to bring it to the third.” Explanation: for the whole essence of the Dikna is for the correction of the Butzina de Kardinuta [the lamp of darkness] that is hidden in Mocha Stimaa [the concealed brain] — which is the secret of a thousand worlds sealed in Izka Dachya [the pure ring] — that is, the discernment of the coarseness of the first restriction, upon which AVI of Nekudim came out; and since it is hidden there, there is no coupling in it, and therefore the level of the inner AVI, called a thousand worlds, was hidden together with it, being the discernment of the revealed AB, as above at length. And it is known that the whole essence of all the corrections is only to correct the Malchut of the first restriction, in the secret of, ‘Ein Sof does not rest His unity upon it, until we give it its mate.’ And behold, she is entirely hidden in the world of Atzilut — how then can there be a correction in her, at a time when there is no coupling in her at all, and she is hidden in Mocha Stimaa? And this is the secret of the hairs of the Dikna, whose whole root is correction 1 of the Dikna, where the discernment of the Malchut hidden in Mocha Stimaa is revealed, as above at length; and it is she who sprouted and gave birth to all the hairs of the Dikna, as will be said before us. However, in her very self, even here in the Dikna, it is not possible for there to be a coupling in her, except by way of her inclusion and her coming within the inclusion of Bina, who is the quality of mercy — that is, the discernment of correction 2, called ‘and merciful,’ as above: that by the power of the hairs of correction 1 that ascended there, hairs also came out and sprouted from the discernment of Bina, called the upper lip, and also the hairs of correction 1 itself ascended and mixed with them, as above. However, no sweetening at all is yet revealed in this correction 2; on the contrary, an additional diminution beyond the diminution of correction 1 is revealed. But afterward, when correction 3 is revealed, which is the path that is cleared of hair, drawn to the mouth, in the secret of the forgiveness of iniquity — meaning, that the iniquity of Bina returned and was straightened, and she attained her GAR — by which the discernment of ‘passes over transgression’ is also brought about, for the discernment of the hairs belonging to correction 1 also received those Mochin — then the whole correction is revealed, of the going-out of the Malchut of the first restriction to the outside in the discernment of the hairs of the Dikna; for now, in this correction 3, the discernment of the Malchut of the first restriction is corrected. And the discernment of correction reached the Butzina de Kardinuta that is hidden in Mocha Stimaa, and the thousand worlds sealed there began to become known, to some degree. And this is what it says in the Zohar, ‘that the first correction and the second of the Dikna were only to bring it to the third,’ as explained; for until now they were only further restrictions, but now that GAR returned to Bina, the correction of this Malchut of the first restriction began, which is the whole intent. And understand, that for this reason the thirteen corrections of the Dikna are called by the name the thirteen qualities of mercy, for their whole essence is to sweeten the Malchut of the first restriction, who is the quality of judgment, in Bina, who is the quality of mercy — and remember this throughout the continuation.
And this is what it further says there (item 126c): “We have learned in the Sifra DeTzniuta, what is meant by that which is written, transgression: if they merit, it passes over; if they do not merit, it is transgression.” Explanation: as stated above, the passage beginning ‘and this matter,’ concerning the words of the Zohar, that this path was corrected for one to pass through it, that the Hochma was not corrected there permanently — this being the discernment of the breath that blows from the left hole of the nose — but only in the discernment of a way to pass through it, and not to remain there. See there. And this is what it says here, ‘if they merit, it passes over’ — meaning, that the righteous who merit receive the breath of life from the discernment of the two holes of the nose, at which time it is in the discernment of ‘passes over transgression,’ as it says there, which is ‘a complete correction’ — that they have Hochma and Hassadim, Hochma by the power of the passage of the breath of life through this path, and Hassadim by the power of these hairs that remain there around this path. But if ‘they do not merit’ — that is, if they stand still in this path, meaning that they receive the breath of life that blows from the left hole, which illuminates permanently — then there is revealed to them ‘transgression,’ meaning, that the hairs that mixed in there from the material of correction 1, called transgression, as above, display the power of the restriction that is in them. And then the illumination of Hochma departs from them as well, for Hochma is not received in a Partzuf without clothing in the light of Hassadim, as is known. And this is what it says, ‘if they merit, it passes over; if they do not merit, it is transgression’ — indeed this is said only of the righteous who receive from the path beneath the nose of ZA, and not from the path of AA, for there is no left in this Atik, as above.
And this is what it continues there (item 127): “This, in ZA — what is the difference between this and that? In ZA, when that path descends from beneath his holes of the nose, it is written, and the anger of the LORD was kindled against them, and He departed. What is ‘and He departed’? That the breath of wrath goes out from those holes, and whoever is found before it goes and is not found — this is what is written, for the wind of the LORD blows upon it, and it is gone. Of Arich Anpin it is written, and passes over transgression, and it is written, and a wind passed over them, and purified them.” Explanation: for these words revolve around the Sifra DeTzniuta brought above, which says, if they merit, it passes over; if they do not merit, transgression. That is, if the lower ones do not receive from there in the discernment of passage, transgression is revealed to them, as above. And on this the Zohar explained, that this is specifically in ZA, and not in AA. And only in ZA is it possible for the lower ones to take hold in this path in the discernment of standing still — that is, to receive from the discernment of the left hole alone that blows in this path. And then it is said of them, ‘and the anger of the LORD was kindled against them, and He departed,’ for then there is revealed to them the discernment of the hairs of the first restriction that are mixed in there, which are called transgression, and the upper light clothed in those souls departs from them — which is the secret of ‘and He departed,’ ‘that whoever is found before it goes and is not found, for the wind of the LORD blows upon it, and it is gone’ — for the vitality departs from them completely, since the blockage of the light of Hassadim causes the departure of the light of Hochma as well, for the light of Hochma clothes only in Hassadim, as above.
Which is not so of ‘Arich Anpin, of whom it is written, and passes over transgression; and it is written, and a wind passed over them, and purified them’ — that is, as mentioned above, that there is no left in this Atik, and there the breath of life blows from the totality of the two holes, so that the breath of life that blows from them is only in the discernment of ‘passes over transgression’ — that the transgression is not revealed, but on the contrary, is atoned for there, since it is entirely included in the quality of mercy; and it, too, receives from this path, just like the hairs of Bina themselves. As above at length. And this is what it says, ‘and a wind passed over them, and purified them’ — for even the hairs of the discernment of transgression were purified as well, as stated above, that hair does not grow on this path. See there.
And this is what it further says there (item 129): “We have learned, at the time that that path of the Dikna of Atik Yomin is revealed, all the masters of wailing and howling, and the masters of judgment, are blocked and silenced, etc.” For these masters of wailing and howling are drawn from the power of correction 1, which is the secret of transgression, from which spread 57 worlds of wailing, and 96 worlds of howling, as stated above. See there. And it is thus found now, that the transgression is atoned for in this path beneath the nose of AA, in the secret of ‘passes over transgression,’ and in the secret of ‘and a wind passed over them, and purified them.’
And when Hochma and Hassadim, and a complete correction, are revealed again, then the masters of wailing and the masters of howling are silenced as well, for the discernment of transgression too is included in these Mochin, as above. However, only in the discernment of ‘blocked and silenced’ specifically, for they are not permitted to receive from there except in the discernment of a path for one to pass through it — meaning, the discernment of the illumination of Hochma in Hassadim, coming by virtue of the passage in this path — but not in the discernment of standing still, meaning, to receive Hochma by way of the left hole; for then these masters of wailing and howling that are in Yetzira and Assiya would return to their former state, as above, ‘if they do not merit, transgression,’ for the transgression would return and be revealed to them from correction 1, as above at length. And this is what is precisely stated in the Zohar, ‘and the masters of judgment are blocked and silenced’ — for there is no left in AA, and when the path of AA is revealed, all receive only in the discernment of a path for passage, “and there is none who opens the gate to do evil” — for there is no longer any possibility for anyone to take hold in the left hole. As explained. And this is what it continues, “and from this, whoever grips and warns to silence, points to this path — for it is the sign of the holy Atik” — for the upper roots strike with their power upon the cascading of all their branches, down to the lowest world; and therefore we see, that when a person wishes to silence someone sternly, he warns him by placing a finger upon this path beneath his nose. And the Zohar says, that this comes to us from the upper root that is in the holy Atik, for when this path beneath the nose is revealed in the holy Atik, all the masters of judgment are found blocked and silenced, as above. And this is what it says, ‘for it is the sign of the holy Atik’ — that is, as explained.
Now, in the thirteen qualities of mercy that are in the Torah, this correction 3 is called by the name, ‘and gracious’ — which our sages explained: He performs kindness for free, even though one is not worthy and does not deserve it. And it is known, that the names that are in the Torah are in accordance with the receiver of the correction; and it has been explained above, that this path is a revelation of the illumination of Hochma only to Bina, since it is in the upper lip, which is Bina, and therefore it suffices only for the discernment of forgiveness of iniquity, and not for atonement of transgression, which is the discernment of the Malchut of the first restriction. And nonetheless, this correction suffices also for the atonement of transgression, in the secret of ‘passes over transgression,’ as above. And on this account it is called by the name Chanun [gracious] — that is, even though one is not worthy and even though one does not deserve it, still he is atoned for through inclusion in Bina. And thus the name that is in Micah is found to be, ‘and passes over transgression’ — for from the side of the upper one, it is regarded that it passes with the breath of life and atones for the transgression as well; and from the side of the lower one who receives the correction, it is called ‘and gracious,’ to indicate that he is still not worthy of the breath of life, yet nonetheless receives it, as one who is worthy of it.