Частина 13 · Глава 205
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- And they begin beneath the entire aspect of the skull, below the two corners [of the head], which are at the two temples of the forehead, close to the ears. And below them, attached to them literally, the beard begins from the two sides of the face, beneath the corners [of the head], attached to them; and this is the narrow part of the beard, and it is not as wide as below. And these two sides are called the first correction of the beard; and although it is divided into two sides, the whole is but the aspect of correction 1. Just as the corners of the head on its two sides are wholly the aspect of the aforementioned Malchut of the Galgalta, so all that narrow [part] is correction 1, down to the place where the beard begins to widen, which is at the place of the beginning of the standing corners of the lower jaw, from where the beard begins to widen.
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And these are his words in the Zohar, Naso (page 131,
and in the Zohar according to the Sulam, Idra Rabba, item 74): The first correction: The hairs are corrected from above, and it begins from that correction of the hair of His head that rises in the corrections above, from His ears, and descends before the opening of the ears, in a single strand of fair measure, until the head of the mouth. End of quote. We find here three things: first, the cause and the reason for correction 1, which is the correction of the hairs of the head that stands at the ears, as it says, “it begins from that correction of the hair of the head,” meaning the corners of the head close to the ears. Second, the place of the grip of correction 1, which is “it descends before the opening of the ears,” whose meaning is: in the place of the joining of the head to the lower jaw, at the end of the bone of the Galgalta, which is exactly opposite the hole of the ears, called the opening of the ears. Third, the form of the growth of the hairs of correction 1, which is from the opening of the ears, in a single strand of fair measure, until the head of the mouth — meaning that from the hole of the ears it expands and is drawn until the hairs of the head of the mouth, which are the hairs of the upper lip. And these three things need to be well understood. Now, the substance of the hairs themselves the ARI has already explained to us well: that they are the discernment of the surrounding and clothing breath that comes out from the Yesod — meaning, the breath and the reflected light that surrounds and clothes the level of the revealed AB, which is the GAR of Hochma that could not clothe in the Galgalta because of the covering of the Mem that is in it, called Izka Dachya [the pure ring] — for which reason it was hidden from there and went outside; and the reflected light that clothes cannot ascend together with the direct light, which departed, as the ARI wrote (page 246, item 2): because it is the discernment of coarse light, therefore, when the direct light departs from it, coarseness is added to its coarseness, and it remains below. See there. Thus, the reflected light that clothes the level of the revealed AB did not depart together with it, but remained in its place, in the head, below. And this reflected light is a complete level: GE and AHP, as is known. Now, the GE of the level, being the discernment of a Rosh, since the screen serves in them from below upward, are the discernment of the hairs that breached and came out above the Galgalta, for their screen, standing at the corners of the head, does not thicken them at all. However, the AHP of this level, which are already below this screen, and all their reception is from this screen that is at the corners of the head, are regarded as the discernment of a Guf, and cannot expand further in the Galgalta, and they go out at the lower jaw, which is outside the Galgalta.
Also you know that besides the aforementioned reflected light, there is also, in the hairs, the discernment of vessels sorted out from BYA. For at the going-out of the aforementioned level of AB, all the discernments of the vessels of BYA fit to clothe that level are sorted out together with it, to its measure — these being the very ones that had already clothed this level at the time of Nekudim, which is the level of the looking of the Einayim of AVI that came out there, whose part from above downward is called the king of Daat; and the discernment of the NHY of the upper one that were clothed in this king fell together with him to BYA as well. And these NHY are the ones that rose from BYA now, at the going-out of the level of the revealed AB of AA, which needed to clothe this level; and after it departed, they too are found remaining in the head, below, together with the aforementioned reflected light.
Now it has been explained that the substance of the hairs of the Dikna as a whole, which are the discernment of the reflected light and the vessels from the sortings of BYA that needed to clothe the level of the revealed AB — had it not departed from the head — is that the discernment of GE, which is above the screen, came out over the Galgalta in the secret of the hairs of the head; while their discernment of AHP, which is below the screen, having come out from the discernment of a Rosh, came out at the lower jaw. For from the discernment of the self, it is distinct from the Galgalta, since it is a bone unto itself, but it is joined to it from the discernment of flesh, sinews, and skin — for from Bina and below it is not regarded as coming out from the head, as was explained above regarding Mocha Stimaa [the concealed brain]: that all the diminution and the going-out from the head of the Galgalta is by the power of the Mem that was corrected in the Galgalta, which is the discernment of AB, and therefore the AB of Mocha Stimaa has no coupling with Bina, even at the time of ascent. However, the Bina of the concealed Hochma does couple with Bina, being the discernment of the Lamed of Tzelem [image]. And therefore this membrane did not bring Mocha Stimaa out of the Galgalta, but only from the discernment of the AB in it, and not from the discernment of the SAG in it. And correspondingly, the lower jaw is not distinct from the head from the discernment of the SAG and below — called sinews, flesh, and skin — but only from the discernment of the AB, which is called the self. For from the discernment of the vessels of a Partzuf, the ten Sefirot are called by the name brain, bones, sinews, flesh, skin, as is known.
Thus it is found that the cause of the hairs of the Dikna’s going out is the screen that is at the corners of the head, for it separated them from the hairs of the head and from the discernment of the bone of the Galgalta, and brought them out at the lower jaw, in the discernment of outside the head — which are regarded, on this account, as Kashishin, meaning judgments, for the power of the screen rules over them.
And the discernment of the place of correction 1 is at the top of the lower jaw, above, in that place where the sinews join it to the bone of the Galgalta, which is close to the corners of the head, for from there it goes out; and the discernment of the corners of the head is the discernment of the Malchut of the upper one, which clothes in the lower one, namely in correction 1 — and this is what it says, “it descends before the opening of the ears.”
And the form of the growth of correction 1 is from the opening of the ears, in a single strand of fair measure, until the head of the mouth — meaning, that from the hole of the ears, which is the beginning of the lower jaw, it is drawn until the head of the hairs of the lip that is upon the mouth, beneath the Hotem [nose]. And the explanation of the matter is: that the substance of the hairs of the Dikna, as it comes out from the corners of the head, is from the discernment of the Malchut of restriction one, whose meaning is the Malchut of the quality of judgment, that has not yet been sweetened in the first Hey, which is the quality of mercy, as is known. And therefore her place is fixed in the lower jaw, which is the discernment of the AHP that went out to outside the head, namely the Galgalta, as above. However, the main correction of the hairs of the Dikna is to sweeten this Malchut of the quality of judgment in the quality of mercy — namely, to raise her to the place of Bina in the first Hey.
And this is the secret that the hairs of correction 1 were drawn from their place, namely from the lower jaw, until they ascended to the upper jaw, and took root in the discernment of the flesh of the upper jaw, called the upper lip. And the upper jaw is from the bone of the Galgalta, which is the discernment of Bina, as above — that the two heads of AA are the AHP of Atik: that Galgalta is the discernment of Bina and Ozen [ear], and Mocha Stimaa is the discernment of ZON and HP [Hotem and Peh]. Thus the Galgalta is the discernment of Bina. And therefore it is found that the hairs of correction 1, which are the discernment of the Malchut of the quality of judgment from restriction one, ascended to the place of Bina — namely, to the upper lip that is upon the upper jaw, which belongs to the bone of the Galgalta that is regarded as Bina, and she is sweetened in it by the secret of the mercy that is in it.
And one should not ask how it is possible for these hairs to change their place and ascend from the lower jaw to the upper jaw. And the matter is, as stated above, that the whole difference of the lower jaw is only from the discernment of the self alone, but from the discernment of sinews, flesh, and skin, it is entirely joined to the upper jaw; and therefore the hairs were able to ascend from the flesh that is upon the lower jaw to the flesh that is upon the upper jaw. And the cause of this drawing is the discernment of the inner vessels of the Rosh of AA, namely, the discernment of its membrane of the air, which is the discernment of the Malchut of restriction two that is already sweetened in Bina; and since the hairs hang and nurse from the inner vessels, they too received their correction, and they too ascended to the first Hey, namely, to the upper lip, where the place of Bina is. However, in this correction they did not yet actually ascend, but only were drawn until the head of the upper lip, and there they remain standing, until correction 2 of the Dikna arrived, at which time they ascended and spread over the upper lip, as will be said below.
And it says there in the Zohar (page 132, and in the Idra Rabba according to the Sulam, item 106), “Why until the mouth? Because it is written, ‘and judgment sat, and the books were opened.’ What is ‘judgment sat’? It sat in its place, which is not at peace.” Meaning, that it returns to its place, as it is found in the inner vessels of the head, namely in the place of Bina; and this is what it says, “it sat in its place” — and therefore the quality of judgment did not rule, for they are sweetened there in the quality of mercy. Thus, the turning of the hairs of correction 1 until the mouth is in order to sweeten them in the quality of mercy, at which time the harsh quality of judgment has no rule over them. As explained.
And it says further there (item 102), “In this Dikna, a thousand worlds sealed in Izka Dachya become known” — for the revealed AB, which are the discernment of AVI of Nekudim, of the level of the looking of the Einayim at one another, is called a thousand worlds, from the language of “and I will teach you Hochma” (Job 33:33), and they are sealed in Izka Dachya [the pure ring]. Meaning, that they were hidden in the discernment of the Mem of Tzelem [image] that the Galgalta of AA received from the NHY of Atik, as above; for therefore the Butzina de Kardinuta [the lamp of darkness] was hidden in Mocha Stimaa, and there is no longer any coupling upon it, as the ARI wrote above. And this Butzina de Kardinuta is the secret of the Malchut of restriction one, in whom AVI of Nekudim served; and since there is no coupling in that Malchut, there is therefore no longer any possibility for their level to be revealed. And for this reason this level is concealed in the secret of a returning surrounding light, and the discernment of the vessels that ascended to this level are the hairs of the head and of the Dikna, as above. But just as the Butzina de Kardinuta does not rule in the Galgalta of AA, because it stands beside it from below upward, but rather rules in Mocha Stimaa, which is from the membrane of the air and below — so too the Butzina de Kardinuta does not rule in the hairs of the head that are upon the Galgalta, since it stands at the corners of the head, below, at their end, but rather it rules in the Dikna, which is below the screen of the corners of the head, as above. Thus it is found that the power of the Malchut of restriction one, called Butzina de Kardinuta, is revealed in the hairs of the Dikna; so that that very Butzina de Kardinuta which is hidden in Mocha Stimaa went out and was revealed explicitly in the hairs of the Dikna, which became MAN [Mayin Nukvin] for the discernment of this Butzina de Kardinuta — that through their ascent to the head, the level of AVI of Nekudim, of the discernment of the looking of the Einayim, is gradually revealed; but not all at once, only through all the many couplings that occur in the six thousand years, and this is because they need also to join and mix in the discernment of the sweetening of the first Hey, as above. Only, since their root is the Malchut of restriction one that is revealed from the corners of the head downward, as above, they will therefore in the end reveal that level of AVI of Nekudim, called a thousand worlds. And this is what it says, “In this Dikna, a thousand worlds sealed in Izka Dachya become known” — meaning, that they reveal them over the course of the six thousand years, as explained.
And even though it is said that the Malchut of restriction one sprouted and came out in correction 1, from the corners of the head downward, still this is not the self of this Malchut, for her self is hidden in Radla [the unknown head], as the ARI wrote, in the secret of “the stone that the builders rejected has become the head stone of the corner.” Rather, the intent is to the discernment of her illumination, and not to the discernment of her self. And this is what it says there, “390 filaments are found in every lock” — for there are four Yods in this screen of restriction one, which served in AVI of Nekudim, namely, the four Yods in the filling of HaVaYaH of their revealed AB, which hint at the four levels within them: Hochma, Bina, ZA, Malchut. And each level is comprised of ten Sefirot, and ten times ten, which is the secret of four hundred. And accordingly, every single lock ought to have been comprised of all four hundred discernments, as is known, that every particular that can be singled out must be comprised of the whole general principle. However, it is not so; rather, every lock is comprised of 390 discernments, as it says in the Zohar. And the reason is, that in the fourth level, which is the Malchut, the last and principal discernment within her is lacking, namely, the discernment of her self that is hidden in Radla, for the self of the coarseness within her is hidden there in the secret of the head stone of the corner, as above. And therefore, even in correction 1 of the Dikna, where this Malchut stands without connection to the quality of mercy, still there are there only 400 discernments lacking ten, which indicates the lack of her self. As explained.
And the name of this correction 1 is the name El. And it is explained there in the Zohar (item 105), “31 locks, weighed and mighty, according to the numerical value of El; what is ‘El mighty, able’?” The explanation: the five letters of Elokim are the secret of KHB ZON in their order. And the two first letters of it, which are Aleph-Lamed [El], are the secret of the Rosh within it, which are Keter and Hochma; and this is the secret that Hesed is called by the name El, namely from the discernment of that which is missing, comprising KHBD — meaning, from the discernment of a Rosh, as distinct from ZAT. And you already know the meaning of a Rosh: that the screen serves in it from below upward, striking upon the upper light without it passing through it, which is the discernment of opposition to clothing in vessels; but afterward the screen expands from itself into ten Sefirot in all the wisdoms it clothed from below upward, into the clothing in vessels called a Guf, as written in the previous parts. Now, this applies only in Gadlut. However, in Katnut, this reversal of the screen does not yet apply there, and it does not expand to clothe in vessels except in the discernment of Hassadim alone, which is the discernment of VAK, as is known. Now, the Mochin of Katnut are called Elokim, and thus the name El is found — which is the discernment of the Rosh, as above, that does not expand to the discernment of clothing in vessels, but only in the discernment of the light of Hassadim alone, which is not regarded as clothing, as is known. And therefore the name El indicates the discernment of opposition to the clothing of the illuminations of Hochma — namely, from the discernment of the screen within it, which repels the upper light from clothing in it. And to this they hinted in the Zohar, “31 locks, weighed and mighty, according to the numerical value of El” — for since they are from the discernment of the spreading of the Malchut of restriction one, therefore the discernment of the coarseness within them is very mighty, and they do not serve for the discernment of MAN to spread to the discernment of clothing; and therefore they interpret the name El here in the discernment of “mighty, able,” meaning, that it rules with great might in this place, and does not give the upper light to pass through it.
And it says there, “All is closed at the head of the Dikna, that comprises might, and are comprised in this El” — “closed” [Satim] means: that it does not spread to clothing in vessels; and it says that in this place, which is the head of the Dikna, all is closed, since they are comprised in the discernment of the might of the screen and the coarseness of restriction one, from which coupling is withheld, until it joins with the discernment of Bina and is sweetened in the quality of mercy, as above. However, afterward, when she is sweetened in the quality of mercy, then she is fit to ascend to MAN [Mayin Nukvin], whereby, through the couplings made upon her, “these thousand worlds sealed in Izka Dachya become known,” as above.
And it says further there, “And all the world from them spreads into a thousand worlds that yearn for the great delight” — the explanation: the discernment of the concealed Hochma is called the great delight [Iduna Rabba], namely, the great Eden, for Eden is the name of Hochma, as is known. And it is not revealed in Atzilut, and all the Hochma revealed in Atzilut is the discernment of the Bina of this Hochma, as above, which is called the lower Eden. However, through all the couplings that come out upon the MAN of the hairs of the Dikna, it is found that in the end the great Eden is revealed, which is Mocha Stimaa, where the AVI of the discernment of the looking of the Einayim of Nekudim are hidden, as above.
And it says further there (item 107, item 108, item 109), “For three worlds go out from this first correction: the first world rises to a thousand thousands and ten thousand times ten thousand masters of shields. The second world rises to 57 worlds, masters of wailing. The third world rises to 96 thousand, masters of howling,” etc. The explanation: that before the rest of the corrections spread below into BYA, and only correction 1 began to spread there, then these three worlds go out from it. For correction 1 comprises within it AHP, as above, which are Bina, ZA, and Malchut. And therefore, when it spreads into BYA, Bina spreads into Beria, and ZA into Yetzira, and Malchut into Assiya, as is known. Now, Bina can receive only in the discernment of masters of shields, which is the secret of from below upward, in that the screen protects like a shield and a guard, so that the illumination of Hochma should not spread from it downward; and although there is no coupling in this screen from its own discernment, as above, there is nonetheless a coupling from the discernment of the internality of the vessels, which is the screen of Mocha Stimaa itself, from which correction 1 receives from the discernment of from below upward, just as in Mocha Stimaa itself; and therefore there spread from it a thousand thousands, masters of shields — for since the discernment of the Butzina de Kardinuta is comprised in Mocha Stimaa, drawn from the discernment of Radla, where this screen of the quality of judgment, from the discernment of restriction one, serves, as above — therefore Mocha Stimaa, and the hairs of the Dikna as well, receive from the coupling that is in the Malchut of the Rosh of Atik, for in the discernment of from below upward it can receive, which indicates, without spreading to vessels; and this coupling of Atik is called a thousand thousands, on account of that its part from above downward is hidden in the secret of a thousand worlds sealed in Izka Dachya. And in Mocha Stimaa it is called ten thousand times ten thousand, on account of the couplings of the Dikna that are revealed and go out from it, as above — for the couplings of the Dikna are called myriads, from which go out the upper AVI in the discernment of thousands, and YESHSUT in the secret of hundreds, and ZA in the secret of tens, and the Nukva in the secret of units.
And the reason for these numbers is, that the upper is comprised of all the lower ones. Now, at the emergence of a degree, it is necessarily comprised of ten Sefirot of units, as is known. And when this degree emanates a second degree, it is doubled and becomes a hundred Sefirot. And this is for the reason that the lower one comes out only from the Malchut of the upper one, and it is found that the ten Sefirot of the lower one are the ten kingships of the ten Sefirot of the upper one; thus it must be that every Sefira of the upper one divides into ten Sefirot, from which the lower one received from the Malchut of that Sefira, and it is found now that the upper one is in the secret of tens, which are ten Sefirot each comprised of ten, while the lower one is in ten Sefirot of units. And when the second degree emanates a third degree in ten Sefirot of units, the second degree too becomes, in the secret of ten Sefirot, one each comprised of ten Sefirot, for the reason above, that the lower one must come out from the ten kingships of the upper one. And since the second degree became a hundred Sefirot, while in the upper one they are only ten kingships — it is found that in the first degree there are now a thousand Sefirot, namely, ten Sefirot each comprised of a hundred; for the second degree, which has from it only ten kingships, now became each one a hundred, and the first degree, which is greater than it by the first nine Sefirot, must necessarily have ten times the measure of the lower one from it; and it is found now that the upper degree has ten Sefirot of hundreds, and the second degree has ten of a tenth, and the third degree has ten Sefirot of units.
And when the third degree emanates a fourth degree, all the upper ones are doubled again. For the ten Sefirot of the fourth degree are necessarily from the ten kingships that are in the one above it, and the third degree too necessarily becomes ten Sefirot, each one dividing into ten Sefirot, from which the lower one took its Malchut. And it is found that the second degree, which is ten times greater than the third degree, now has ten Sefirot each comprised of hundreds; and the first degree, which is ten times greater than the second degree, now has ten Sefirot each comprised of thousands.
And when the fourth degree emanates a fifth degree, all the degrees are doubled again by ten. For the fifth degree comes out in ten Sefirot of units, and then the one above it must divide into ten Sefirot each of ten, and the third degree into ten Sefirot of hundreds, and the second degree into ten Sefirot of thousands, and the first degree into ten Sefirot of myriads. And when the fifth degree emanates a sixth degree, all the degrees are doubled again by ten, and it is found that the sixth degree is in ten Sefirot of units. And the fifth is in ten Sefirot of tens, and the fourth is in ten Sefirot of hundreds, and the third is in ten Sefirot of thousands, and the second is in ten Sefirot of myriads, and the first is from ten Sefirot of a myriad of myriads.
And when the sixth degree emanates a seventh degree, all the degrees are doubled again by ten, as above, until the first degree is now at a thousand thousands, and the second at a hundred thousand, which is ten thousand times ten thousand. And the third at a myriad. And the fourth at thousands, and the fifth at hundreds. And the sixth at tens, and the seventh at units. Now, here there are, from Atik to Malchut, seven degrees. And it is found, according to the above: that Atik is in the discernment of a thousand thousands. And Mocha Stimaa is a myriad of myriads. And the Dikna is myriads. And AVI are thousands. And YESHSUT are hundreds. And ZA is tens. And the Nukva is ten Sefirot of units. And with this you will also understand the secret of the verse, “and Atik Yomin sat,” etc., “a thousand thousands ministered to Him,” etc. — for the ten Sefirot of Atik are from a thousand thousands, as explained. And this is what the Zohar says regarding the discernment of the coupling of the masters of shields: that this coupling is drawn from the Peh of Atik, as above, which are a thousand thousands and ten thousand times ten thousand; which hints, that the Dikna, which is the discernment of correction 1, receives from the coupling of Mocha Stimaa, which is the discernment of ten thousand times ten thousand, and Mocha Stimaa receives from the Peh of Atik, which is the discernment of a thousand thousands, as explained.
And the second world spreads from the discernment of ZA, which is the discernment of HGT and the Guf, which is the discernment of the world of Yetzira; and since they are from the discernment of above downward, they cannot receive from this correction of the name El, for it does not spread from above downward, since in its own discernment, which is the Malchut of restriction one, there is no coupling at all; and therefore they remain without light, and therefore they take hold there in the world of Yetzira, the discernment of the judgments called masters of wailing, who wail from lack of Hassadim. And this is the secret that they are 57 worlds, which is from the language of sustenance, for they wail after sustenance, since the lights of Hassadim are so called. And in the world of Assiya, which spreads from the discernment of Malchut and NHY, which need also the illumination of Hochma, the shells take hold there from two sides, wailing after sustenance, which is Hassadim, and howling after the illumination of Hochma, for their essence needs the illumination of Hochma, being the discernment of NHY and the Nukva. And therefore the shells have a very great grip there, on the right and on the left, which is the secret of the number 96 worlds — in the secret that 96 is nothing other than might. And all this occurs before the rest of the corrections spread, as will be said below.
And it says further there, “And with all this, this El is suppressed to the mercy of mercies, for Atik Yomin is included and spreads within it” — meaning, as explained, that it receives from the great coupling of the Peh of Atik, which is the greatest coupling, than which there is none greater. And this is what it says, “for through it, it is included and spread within it.”
And the name of this correction 1, in Micah, is “Who is a God like You” [Mi El Kamocha]. For this hints at the mercy of mercies of Atik Yomin that spreads within it, to which there is no comparison in all of Atzilut. And it says there in the Zohar, “And the secret of what is written, ‘Who is a God like You,’ is said of Atik Yomin, in the first correction of the holy, upper Dikna” — meaning, as explained, that this name hints at the abundance of the coupling that Atik Yomin bestows to this correction. And understand, that the rest of the corrections cannot receive from this great coupling of the Peh of Atik, because there the Malchut of restriction one serves, as above; and from correction 2 onward, there is no longer in the Dikna the discernment of the Malchut of restriction one alone, but it is already sweetened in the quality of mercy of Bina; and therefore only correction 1 alone, which is the discernment of the Malchut of restriction one without any connection to the first Hey, as above — therefore it alone is fit to receive from the Peh of Atik Yomin, where this discernment of Malchut serves. As above.
And you should know: the difference between the names of the thirteen qualities of mercy that are in the Torah, and the names of the thirteen qualities of mercy that are in Micah, is this: that the Torah is the discernment of ZA, and therefore these names are explained as they are received by ZA; for although ZA has only nine corrections of the Dikna, this is only when not in the time of Gadlut. But at the time of Gadlut, he has all thirteen corrections of the Dikna, like AA, for he receives from them, as the ARI wrote above, and these are explained according to the discernment of the receiver, for ZA receives them from the thirteen of AA. But the thirteen qualities that are in Micah are explained in AA himself, and therefore they are explained according to the quality of the bestower. And therefore, in the Torah, this correction 1 is called by the name El, which is from the language of “mighty,” as above in the Zohar, and this is because three worlds spread from it, of which only the first world can receive the mercy of mercies revealed in this correction, being the discernment of from below upward; and therefore they spread in the secret of a thousand thousands and ten thousand times ten thousand, masters of shields, which hint at the coupling of the Peh of Atik and at Mocha Stimaa, as above. However, the two lower worlds, which are Yetzira and Assiya, cannot receive anything from that great coupling, and therefore they are explained there as masters of wailing and masters of howling, as above. And therefore it is called by the name El, from the language of “mighty.” However, in AA himself, there is no revelation at all of the might of the judgments that are in him, as above, and therefore only the discernment of the light of the coupling of Atik is revealed there, for which reason it is called “Who is a God like You” — which indicates the coupling of Atik, as above, to which there is none like it in all of Atzilut.