Частина 13 · Глава 207
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- Correction 4 is the row of hairs that grow in the lower lip in width, beneath the mouth. Correction 5 is that second path, free of hair, which descends from the middle of the mouth, and cuts across the middle of the lower lip, and descends to the lock of the beard; and it is aligned beneath that other upper path, which is over the mouth, as mentioned.
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Explanation: After correction 2 and correction 3 were already completed, and the hairs of correction 1 — which are from the discernment of Malchut of the first restriction — rose from their place, from the lower jaw, to the place of Bina, which is the upper lip that is in the upper jaw, and it brought forth from its own power discernments of hairs also from the place of Bina, which are the hairs of the upper lip called “bearing iniquity,” as above — that is correction 2, whose own hairs, too, became mixed with them, as above; because of this it also received the breath of life that was revealed in this path that is upon the upper lip, in the secret of “and passes over transgression,” as above, which is correction 3. Now this sweetening sufficed only for its time, until through it the masters of wailing and howling were silenced, as above. However, since this whole great correction was made in the place of Bina herself, that is, in the upper lip, and not in the place where the hairs of correction 1 take hold, which is the lower jaw, room therefore still remained for these masters of wailing and howling to return, arouse themselves, and take hold in the hairs of correction 1; and in order to correct this, these two corrections of the upper lip were corrected also in the lower lip, that is, in the lower jaw, in the true place of the hold of the hairs of correction 1, and by this the masters of judgment were silenced forever. And these two corrections are: one, the Shibolet of the beard beneath the lower lip, which are drawn here from the hairs of correction 1, which had been mixed among the hairs of the upper lip — whose whole correction was only in the secret of “and passes over transgression,” as above — which now aroused themselves anew by the power of the restriction that is in them from correction 1; and since the hairs that are from the discernment of Bina already had the discernment of GAR revealed in them by means of this path, they were therefore forced to descend from there and come to their own place, which is the lower lip. And two is: the breath of life of the Hotem [nose] of AA blows in the path beneath the Hotem, and from there it passed and came to the lower lip, and brought forth there too a discernment of a path similar to the upper path, and the illumination of GAR was drawn also to the hairs of the lower lip — and this is the fifth correction. So these two corrections, the fourth and the fifth, are the transfer of the two upper corrections from the upper lip to the lower lip, and these corrections were made in the very substance and place of the hairs of correction 1 itself, in such a way that the whole discernment between the two corrections of the upper lip and the two corrections of the lower lip is this: that the substance of the hairs of the upper lip was from the diminution of Bina, and likewise the place where the hairs take hold was the place of Bina; but the substance of the hairs of the lower lip is the substance of Malchut of the first restriction, which had been mixed among the hairs of the upper lip, and came out from there and were corrected in the lower lip. And the place of the lower lip is in the lower jaw, which is the place of Malchut herself.
And this is what is said there in the Zohar, “the hair is corrected and descends beneath the mouth” — meaning, as explained, that these hairs of the upper lip were corrected and sorted anew, so that these hairs that were mixed there from the discernment of correction 1 would be revealed to themselves; and after they were found and revealed, they descended to their place beneath the lower lip, for they could no longer stand there, since the power of restriction that is in them was revealed again, and they were forced to descend to their place. And this is why it is said, “and descends beneath the mouth.”
And in the Zohar there (page 133; and in the Zohar according to the Sulam, item 130) it is explained further, and these are his words: The fourth correction: the hairs beneath the mouth are corrected from one head to the other head — this is the one for the remnant of His heritage, as it is written, “and lift up a prayer for the remnant that is found” — the one truly found. The remnant, as it is written, “The remnant of Israel shall not commit iniquity.” End of quote. Explanation: for the discernment of the inheritance and the rest that was made by the two corrections of the upper lip was corrected and sorted anew, and there was found in them this remnant of the hairs that had been mixed among the hairs of the upper lip, which had risen there from correction 1 of the strait of the beard — for this path that is in the place of Bina does not suffice for them, as above. And this is the secret of “the remnant of His heritage,” and this is the secret of “the remnant that is found,” for what had at first been only “and passes over transgression” was now revealed again and found. And this is what is meant by “the one truly found” — that is, that what had at first been concealed, in the secret of “and passes over transgression,” is now found. And this is what is meant by “The remnant of Israel shall not commit iniquity”: that is, this correction 4, which is the revelation of the remnant and its bringing to the lower lip, comes so that these souls that are drawn from the discernment of these hairs shall not commit iniquity — meaning, that they shall not fall into the hands of the masters of wailing and howling, who could still, after the first two corrections, arouse themselves once more; and therefore these corrections came out and emerged a second time, in the very substance and place of correction 1 itself, as above. And then there is assurance that “the remnant of Israel shall not commit iniquity,” as above; for after the hairs of correction 1 were corrected in their own discernment and in their own place, there is assurance that the masters of judgment will be silenced forever.
Now the form of the growth of these hairs, here too as in the upper lip, is from one head to the other head. They are the discernment of right and left, and even though there is no left in this Atik, nevertheless they are recorded here as roots that are not revealed in their own place, but are revealed thus in the lower ones — similar to the two corners of the head, and the two holy apples, and the two nostrils of the Hotem [nose], which in AA himself are reckoned as one, and not as two separate corrections; and the reason they are recorded as two is that they thus expand and are revealed below in ZA.
And the names of correction 4 and 5 in the Torah are “long-suffering” [Erech Apayim]. This teaches: that after the upper path had already been corrected in the secret of “and passes over transgression,” and the hairs of correction 1 had already received their correction by means of the upper path, and all the masters of wailing and howling had been silenced, as above — nevertheless the sorting returned upon the hairs of the upper lip, to sort out from them the hairs of correction 1 that were mixed there, which are called “transgression,” and to remove them from the correction of the upper lip, and to return them to their former discernment of restriction; and the anger and the judgments were revealed upon them a second time, and this is why they descended from there and came to the lower lip, as above at length. And therefore they are called “long-suffering” [Erech Apayim]: for at the time when correction 4 was revealed, before correction 5 came, the power of anger was revealed once more below, in ZA, and in the two worlds of Yetzira and Assiya the masters of wailing and the masters of howling aroused themselves there once more — and this is regarded as the “lengthening” of the countenance; for our sages hinted at this, “he is slow to anger, and collects what is due Him” — for through this lengthening of the countenance, this upper path was also restored, now in the lower lip as well, through which the judgments would be silenced forever. Thus it is found that this lengthening of the countenance, and the fact that power was again given to the judgments and to the masters of wailing and howling, was only for the sake of a great deliverance, so that through it there would be assurance that they could never again arouse themselves. And therefore this name, “long-suffering,” includes the two of them together, which are: the Shibolet in the lower lip, which is correction 4, together with the lower path surrounding the Shibolet, which is correction 5 — for the reason that the great good of the lengthening of the countenance was not revealed until the lower path, too, was revealed again, as above. And all this is only from the discernment of the receiver, which is ZA, in whom it is impossible to regard the revelation of the Shibolet as a correction before the path, too, is revealed; for with the revelation of the Shibolet, something like a flaw is revealed in him, as above — but afterwards, when the path, too, is revealed, it becomes clear retroactively that the Shibolet that descended in the lower lip, too, was for a great correction, in order to subdue the masters of judgment in their very place, as above. And therefore, in the thirteen qualities that are in the Torah, the two of them are reckoned under a single name, as the ARI writes.
However, regarding the names of the thirteen qualities that are in Micah, which are explained in relation to the bestower and the one who corrects them, as above — these are two distinct names. For in relation to the one who corrects, the hairs of the lower lip that were revealed to him are also reckoned as a great correction and as a quality of mercy, for he did this in order to sweeten it with a lasting sweetening, as above. Therefore correction 4 is called “to the remnant of His heritage,” alluding to the sorting of the remnant out from the hairs of the upper lip, which belong to the substance of correction 1, and to its being brought down to the lower lip, which is the lower jaw, the place of Malchut herself, as above in the Zohar. And therefore correction 5 is called “He does not hold His anger forever”: for this anger that was revealed because of the revelation of the remnant in the place of the lower lip, He did not hold it forever, whatsoever, but rather He again bestowed the breath of life by way of the path that is over the upper lip, and brought the breath of life also to the lower lip. And this is hinted at by the two grooves in the middle of the lips, which are aligned one opposite the other, as it is said there in the Zohar, “and these two paths are marked upon the mouth, from here and from there” — which hint at the passing of the upper path beneath the Hotem, in the middle of the upper lip, through the middle of the lower lip, which is aligned opposite it, and it makes a path also in the lower lip, around the Shibolet. And therefore the two grooves meet one another.
And we still need to understand why in the Torah it is called “anger” [Apayim] in the plural, while in Micah, “He does not hold His anger forever,” it is called in the singular [Apo] — and it is not written “Apav,” in the plural. And the matter is this: that these hairs of the lower lip, called the Shibolet of the beard — which is the secret of “the remnant that is found,” as above, namely that the hairs of correction 1 that had been mixed in the upper lip were sorted and descended to the lower lip, as above — the meaning is not that only the hairs of Malchut of the first restriction returned, that is, without any sweetening or joining with Bina, just as they had been in correction 1, and came into the lower lip. For if this were so, these hairs of correction 1 would not have needed to come to the lower lip at all, but could have been corrected in their own place, in the strait of the beard itself. Rather, these hairs that rose from correction 1 upon the upper lip and were mixed there had already received into themselves the partnership of the quality of mercy, through their rising and their nursing from the place of Bina, and through their mixing with the hairs of the upper lip — in such a way that even after they were sorted out by themselves and descended from there to the lower lip, they are found to be still sweetened in the quality of mercy; for there is no absence in spirituality, and since they were once mixed and joined with the first Hey, they are never again separated from one another. Only, one must discern here two discernments within this joining: one, the inclusion of Malchut in Bina, and two, the inclusion of Bina in Malchut. And this is the whole difference between the upper lip and the lower lip: for the hairs of the upper lip, although they are regarded as having come out from the discernment of Bina herself, also have within them the inclusion of Malchut, since it is altogether impossible for hairs to come out from Bina alone. And likewise these hairs that descended to the lower lip are also included from the discernment of Bina, since no coupling at all is possible in Malchut alone; but the difference is that the hairs of the upper lip are essentially Bina, and the Malchut within them is only a discernment of inclusion alone; while the hairs of the lower lip are essentially Malchut, and the discernment of Bina within them is only a discernment of inclusion alone.
And therefore they are called in the Torah by the name “Apayim” [countenances], to indicate the discernment of the two Heys included within them, whose own self is the bottom Hey, and which is also included from the first Hey, as above. And it has already been explained above (page 1377, the passage beginning “And it has been explained”) that so it is with all the MAN [Mayin Nukvin] that are in the worlds: that they are included of two Malchuts, wherein the heating necessarily comes from the discernment of Malchut of the first restriction. However, the coupling is only upon the discernment of Malchut of the second restriction, because there is no coupling in the screen of the first restriction in Atzilut, on account of the concealment of this Malchut in Radla, as is written there. For this is the secret of “they grind MAN for the righteous,” and this is the secret of “no one drop descends from above unless drops rise to meet it from below.” For although they are ground and mixed together, still the drop of MAD [male waters] comes mainly upon the drop of the second restriction. See there. And this is the secret of why correction 5 is called in Micah in the singular, “He does not hold His anger forever”: for the names in Micah are in relation to the bestower, as above, and from the bestower only a single drop descends; whereas in the Torah, which is in relation to the receiver, it is called by the name “Apayim,” for there, in the MAN, there are two discernments of Malchuts, which are the two Heys, as above. Understand this well.
And it has been well explained that the discernment of this correction of the path could not possibly be revealed in the discernment of the hairs of the strait of the beard, which are correction 1, since there is no coupling in Malchut of the first restriction, as above. Rather, only in the lower lip — even though it, too, is from the discernment of the hairs of the strait of the beard — for they had already once risen and been sweetened in the upper lip, in the quality of mercy, as above; and therefore, even in their descent below to the lower lip, they are also included in the first Hey, and therefore a coupling is possible in them, so that this path is revealed in them.
And this is what is said there in the Zohar (page 133; and in the Zohar according to the Sulam, Idra Rabba, item 135): “It has been taught: in every place where, in this Atik, hidden of all, a path is revealed, it is good for all those below, for a counsel is seen there to do good to all. Whoever is closed off and not revealed has no counsel, and none knows him but he alone — just as the upper Eden, none knows it but He, the Atik of Atikin. And of this it is written, ‘How great are Your works, O Lord.’” End of quote. Explanation: for the matter of the revelation of the path in the lower lip is regarded as a deep counsel on the part of the Emanator, in order to pass the discernment of the judgments also from the discernment of the souls that are drawn from Malchut of the first restriction, upon whom no coupling at all applies in Atzilut, as above. For this is why the masters of wailing and howling were drawn from correction 1, as above; however, the upper Emanator devised a counsel on their behalf, which was this: that He raised the hairs of the strait of the beard onto the upper lip, in correction 2, and afterward in correction 3 they were sweetened in this path beneath the Hotem, and afterward in correction 4 they descended to the lower lip and received their sweetening from correction 1 — at which time the masters of wailing and howling that take hold in the souls of the first restriction were also silenced, as above. And this is what is meant by “a path is revealed, it is good for all those below, for a counsel is seen there to do good to all” — meaning, that now a counsel has been revealed to do good, also with those souls that come from Malchut of the first restriction, and this is what is meant by “to do good to all.” For without this counsel there would have been no correction at all for those souls, since the discernment of Malchut of the first restriction, which is their root, never comes at all into any coupling, and those souls would have been cast away, whatsoever; but now, after they were once sweetened in the upper lip within the first Hey, and afterward came to their place in the lower lip, Malchut of the first restriction has become fit to have a coupling upon her, because of her participation in the first Hey, as above; and the aforementioned souls received their complete correction.
And this is what he continues to say there, “Whoever is closed off and not revealed has no counsel” — meaning, in the discernment of the strait of the beard, which is correction 1, that is closed off and not revealed, for there was no coupling there; they only received from the great coupling of the mouth of Atik by way of Mocha Stimaa, as above — there is no counsel there, for this coupling availed only for the first world that is drawn from Bina, but for the two lower worlds there was no counsel at all, for they then became the masters of wailing and howling, as above. And this is what he continues, “and none knows him but he alone” — meaning, that there is no knowledge there, whose meaning is coupling, except for Atik alone, since Malchut of the first restriction serves only in Atik, as above. And this is what he says, “just as the upper Eden, none knows it but He, the Atik of Atikin” — for this is why the inner AVI were hidden in the upper Eden, which is Mocha Stimaa, and none knows it but the Atik of Atikin; and this is why Mocha Stimaa is called “a thousand worlds sealed in Izka Dachya” — because there is no knowledge and no coupling in this Malchut, except in Atik, as above. However, through their passing by way of the upper lip, a counsel was made to do good to all; for a coupling was made upon her from the discernment of her participation in the quality of mercy, which is the first Hey, as above.
Now all that has been said above concerning this path that is in the upper lip applies likewise in the lower lip, without any difference whatsoever, as is said there in the Zohar (item 134): “For it has been taught, the upper path of the holy Dikna [beard], which descends beneath the two nostrils of the Hotem [nose] of Atik — this path below, they are balanced, both of them together, this one above and this one below: above, ‘passes over transgression’; below, ‘He does not hold His anger forever.’ And we have learned, ‘He does not hold’ — that there is no place to dwell there; just as above it gives a place to pass through, so too below it gives a place to pass through.” Explanation: this path below also receives from the breath of life that blows from beneath the two nostrils of the Hotem of AA, just as the upper path does (and all the more so, since it receives it by way of the upper path, as above); and therefore they are balanced as one, and everything that was explained above regarding correction 3 in the upper path applies also in this lower path. And just as the upper path was corrected only as a way to pass through it, and not as a place to dwell in, as was said above regarding correction 3 — study it there well — so, too, this lower path was corrected only as a way to pass through it, and not as a place to dwell in.
And this is what is meant by, “and we have learned, ‘He does not hold’ — that there is no place to dwell there”: for this place was corrected only as a way to pass the Hassadim through it, and the Hassadim receive the illumination of Hochma by way of passing through, which is the secret of the coupling of the two nostrils of the Hotem in AA, as above at length — but it was not corrected to dwell there. This applies only to the discernment of the left nostril, from which it is drawn to the left nostril of the Hotem of ZA, in the secret of the verse, “and the wind blows over it, and it is no more,” as above. And therefore the breath of the left nostril itself does not give a place to dwell there; for through this the receivers would be utterly nullified, and “the wind blows over them, and they are no more.” And this is what is said there (item 131): “As it is said, ‘and the king’s wrath was quelled’ — it was quelled of his rage. Another interpretation: it was quelled in his rage.” Explanation: for these lower ones in BYA, who wished to receive from this path in the discernment of standing — which is drawn from the left nostril alone — it is said of them, “and the anger of the Lord burned exceedingly.” It was then that Moses said, “Kill me, I beg You, kill me, and let me not see my own woe” — for this is the judgment of judgments, than which there is no more severe judgment in all the worlds, as it is said there in the Zohar (item 132). See there. And all this is drawn from the breath of life of the living, of the left nostril, as above. And through this all the masters of judgment were silenced, so that they would not take hold there, since they could not bear this severe judgment mentioned above, which blows from the left nostril. And this is what is said there, “above, ‘passes over transgression’; below, ‘He does not hold His anger forever’; and we have learned, ‘He does not hold’ — that there is no place to dwell there; just as above it gives a place to pass through, so too below it gives a place to pass through” — for through the great rage that is revealed to all those who wish to take hold there in the discernment of sitting and standing, all the masters of judgment are silenced, and the souls that are in BYA can receive revealed Hassadim in the illumination of Hochma, even those souls from the discernment of Malchut of the first restriction — since the judgments are separated from them, because they cannot receive from there or take hold there, for the breath of the left nostril blows upon them and consumes them. And this is what is meant by, “it was quelled in his rage” — meaning, that the great rage itself is what quells all the judgments. And this is what is meant by, “‘He does not hold’ — that there is no place to dwell there” — for there is no place for the judgments to take hold there, because of the great rage that consumes them, as above. And this is what is meant by, “just as above it gives a place to pass through, so too below it gives a place to pass through” — for through this a place is made there for the Hassadim to pass through and to receive Hochma by way of passing through, and those revealed Hassadim are bestowed also upon the souls that are drawn from Malchut of the first restriction. And there is no fear that the judgments will draw near to them to suck from them, for they have already been distanced from every discernment of that breath of life, and the fear of the Lord is upon them, that they should not be consumed and utterly perish, because of the breath that blows upon them from the left nostril. And with this you will understand still more why this path was corrected specifically beneath the two nostrils: for both of them take part in the correction of this path — from the left nostril, which is included in the right, the path is made to separate the hairs from there, while the discernment of the left nostril consumes all the masters of judgment from there.