Частина 13 · Глава 214
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- Correction 9 is the small and short hairs that grow within these two Mazalot, which are the long hairs called Mazal, and they are absorbed within them, between the two Mazalot, one with the other, and they are not as long as they.
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Внутрішнє споглядання, запитання та відповіді
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Explanation: for it is known that the hairs, in their totality, are the discernment of reflected light and vessels that rose from BYA to clothe the level of the revealed AB that came out in the Rosh of AA, and departed from there in the discernment of the returning surrounding light. Now there are three discernments in these hairs. One: they are GE that are above the screen, which are completely pure of their root, for they did not descend to BYA, but only because of their attachment with the vessels of AHP; and now that they have been sorted and have risen, all their sorting has already been completed in the very rising. And two is the discernment of the AHP of these hairs, upon which the screen stands from above downward, which rose at the time of the coupling by means of the level of the revealed AB that raised them, since it brought down the bottom Hey from the Einayim, and also the Parsa of BYA, and raised them. However, since this level was not sustained — for it was not clothed in AA; for had it been clothed in it, its downward extension would have needed to be clothed in BYA, like the king of Daat of Nekudim, at which time there would have been a complete correction for these AHP of hairs that it had raised by the power of the coupling of the Rosh — however, it was not so, but this level departed in the secret of the returning surrounding light, for the Parsa of Atzilut was not nullified; and these AHP of hairs, which needed to return and descend to BYA, in fact remained in the Rosh of AA, and did not descend back to BYA, for the reason that they had not yet spread out from above downward, but had risen only to the discernment of a coupling of the Rosh alone, which is from below upward; and therefore the coarseness of BYA had not yet been revealed in them, until they should come to be again in the discernment of BYA; however, they went out to the outside of the Rosh of AA in the discernment of refuse and surplus of the brain.
And also in these AHP there are two discernments: one is the discernment of the Keter within them, and two is the discernment of Mocha Stimaa [the concealed brain] within them. For from the discernment of Mocha Stimaa they have a further sorting, by rising as MAN to the discernment of the coupling of Bina of Mocha Stimaa, as stated above, that the Daat of Radla [the unknown head] shows its light between the Keter and Mocha Stimaa, and Bina of Mocha Stimaa receives Hochma from the Mocha of the air and bestows to the Dikna. And from this discernment came out the first eight corrections of the Dikna, in which, in correction 7, called ‘and truth,’ this coupling was revealed, and Bina of Mocha Stimaa illuminated in the Dikna. However, the discernment of Galgalta in these AHP of hairs, which need to receive from the Galgalta of AA, which is the discernment of AB of AA, which bestows to the AB of Mocha Stimaa, and the AB of Mocha Stimaa bestows to the hairs of the Dikna — behold, this coupling does not fully operate in Atzilut, for this membrane that covers over Mocha Stimaa never develops so as to couple from the discernment of its own AB, as stated above. And it is found, for this reason, that these AHP of hairs of the Dikna, which need to receive from the discernment corresponding to them from the AB of Mocha Stimaa and from Galgalta itself, cannot rise as MAN and couple the Keter and Mocha Stimaa themselves from the discernment of AB within them; and it is found that the screen never descends from them, and all their correction is by way of what they receive from the upper part of the Dikna, which is the discernment of Bina of Hochma of the Dikna, which receive from Bina of Mocha Stimaa, as will be stated below. However, these lights do not pertain to the discernment of Galgalta, so that they should attain through them the discernment of GAR within them, and it is found that they always remain in the discernment of surplus of the brain. And these are the five lower corrections of the Dikna, which the Zohar calls by the name surplus of the brain. And they cannot take hold in the upper cheek, but only in the flesh above the throat, where is the discernment of the body of AA.
Now these corrections of the Dikna came out in reverse order, the lower ones above and the upper ones below, as stated above in the words of the ARI; and therefore, after the correction of the discernment of the hairs drawn from the Hochma of AA was completed, the correction of the hairs drawn from the discernment of the Keter of AA began. For the hairs of the discernment of the Keter of AA, which need the discernment of AB, as stated above, had not yet received any correction through the eight corrections that had been corrected up to now, since all these corrections were from the discernment of the concealed Hochma of AA, as stated above. Therefore, after correction 8 was corrected, with which all the discernments of the hairs in the Sefira of Hochma of AA were completed, new hairs began to grow and be revealed from the sides of the Rosh of AA, from the discernment of Malchut of the first restriction, which are those drawn from the discernment of Galgalta of AA, which had not yet received any correction, as stated above.
And this is what is said in the Zohar, “the ninth correction: hairs mix with those hairs that hang, and they do not go out one from the other” — that is, as stated above, for new hairs grew from the discernment of the Sefira of Galgalta of AA, which are also from the discernment of Malchut of the first restriction, like correction 1, but they rose and mixed into the upper surface of the Dikna that hangs down to the navel, which is correction 8. And this is what it says, “and they do not go out one from the other” — meaning, that they do not come out from the previous hairs that hang, but they are new hairs that descended from the sides of the Rosh, distinct in themselves from the hairs of the previous corrections, which are from the Sefira of Hochma of AA. And these hairs are from the Galgalta of AA.
And this is what it further says there, “these hairs that mix with those that hang are called ‘the depths of the sea,’ because they come out from the surplus of the brain” — explanation: for the matter of the rise of these new hairs, which are from restriction 1, and their mixing within those hairs that hang, which are correction 8, which had already been refined to the discernment of Bina, as stated above, is similar to the rise of the hairs of correction 1 of the strait of the beard, mixing with the hairs of correction 2, which are the hairs of the upper lip — through which they were included there in the quality of mercy, which is Bina, as stated above. So too the new hairs were sweetened by the power of their mixing with the hairs that hang, which are the discernment of Bina, and become fit for MAN. Now these hairs, by themselves, are not called ‘the depths of the sea,’ but rather from the discernment of their mixing within the hairs of the upper surface of the Dikna, whereby through their Ibur [impregnation] in the hairs of the upper surface, which is the discernment of Bina, all the power of judgment within them is hidden, as it is written, “and You will cast into the depths of the sea all their sins,” in a place where they will not be remembered, nor be counted, nor come to mind forever — that is, entirely, as stated regarding correction 1, that the power of judgment within it is hidden by its rising and its mixing into the hairs of the upper lip. Study it there well.
However, the sweetening here is more significant than the sweetening of correction 1, for then the sweetening was not yet a complete sweetening for the Malchut of the first restriction, since the Malchut of the first restriction pertaining to Galgalta was not yet included in it, but only the Malchut pertaining to the Sefira of Hochma of AA, as stated above. But now, after the Malchut of the discernment of Galgalta was also revealed, and it too rose and mixed into the discernment of Bina, the power of judgment has already been entirely erased from this Malchut, and by this the power of correction 9 exceeds that of correction 2. And therefore it is said here, “in a place where they will not be remembered, nor be counted, nor come to mind forever,” for now the sweetening of the Malchut of the quality of judgment was completed entirely, as explained. And it is called “the depths of the sea,” because Bina is called “sea,” as is known, and the passing and concealment of the quality of judgment through the rise of Malchut within her is similar to the quality of judgment having fallen there into the depths of the sea, like a stone in deep waters, in such a way that it will never be remembered or counted again. For “depths” means depth, as is known.
And this is what it further says, “because they come out from the surplus of the brain, and from this place are cast down all the masters who demand the sins of mankind, and they are forgiven” — meaning, that these new hairs come from the surplus of the brain, which are the reflected light and vessels of BYA belonging to restriction 1, which needed to clothe the revealed AB. And they did not clothe it, for it departed to the returning surrounding light, as stated above, and therefore they are no longer fit for any coupling in Atzilut, as stated above at length; and if so, there would have been, whatsoever, no rising for these souls drawn from there, and they would have fallen into the net of the masters of wailing and the masters of howling, as stated above regarding correction 1. However, now, through their mixing into these hairs that hang, all the discernment of judgments within them was cast into the depths of the sea, as stated above. And this is what it says, “and from this place” — that is, from the place of Bina, where they rose and mixed — it is found, “are cast down all the masters who demand the sins of mankind, and they are forgiven.” “Cast down” means thrown, that is, that all the discernment of judgments and prosecutors, who are the aforementioned masters of wailing and howling, were thrown down there into the depths of the sea; they demand the sins of mankind, and are forgiven, for they no longer have anything to take hold of.
And in the names that are in the Torah, this correction is called by the name “to thousands,” for this correction specifically, which is the root of the five lower corrections drawn from the Keter of AA, as stated above — behold, only in it is found this special quality, to reveal these thousand worlds sealed in the Izka Dachya. For the whole essential concealment of the revealed AB, which is the secret of the thousand worlds, was because the Galgalta of AA was corrected in the Mem of Tzelem [image] and did not receive it, as stated above at length; for since Galgalta did not receive it, even though the discernment of HGT of Galgalta received Hochma, nevertheless there is here only the discernment of HGT of Hochma, with GAR lacking. These lacking GAR are the discernment of the level of the look of the eyes of Nekudim, and they are the thousand worlds sealed in the Izka, as stated above at length. And it is found that these hairs of correction 9, which are from the discernment of Galgalta, are the essential discernment of the MAN destined to reveal the thousand worlds; and therefore this correction is called by the name “to thousands,” for through the revelation of this sweetening, called “the depths of the sea,” and through the rest of the corrections drawn by way of this correction, there is assurance that the thousand worlds will be revealed; and therefore, from the side of the upper bestower, it is called “the depths of the sea,” and from the side of the lower receiver, it is called “to thousands.”