Частина 13 · Глава 217
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- Correction 12 is the mouth itself, and although it is of the count of the thirteen of the Galgalta, as above, nevertheless its being free of hairs is called another correction, and it is counted among the corrections of the beard, in the manner explained above in the seventh correction, and likewise in corrections 10 and 11. Correction 13 is the lower Mazal, as stated in the eighth correction.
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Внутрішнє споглядання, запитання та відповіді
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However, it is certain that the discernment of the pure Ruach of the Galgalta of AA is incomparably more important than the discernment of the illumination of Hochma that is in the air, for the Mocha of the air is the discernment of HGT of the Galgalta, as is known. And their relation, one to the other, is like the relation of a root to its branch. And it is found accordingly, that at the time all thirteen corrections of the Dikna rise to the discernment of MAN in the secret of the offering of spices, two special kinds of Mochin are drawn there: one is the discernment of the illumination of Hochma from the Mocha of the air, and they are revealed in correction 7, which is called “correction and truth,” which are the two holy apples. And the second is the discernment of the pure Ruach from the Galgalta of AA, and they are revealed in correction 12, which is called “which You swore to our fathers” — namely, the mouth of AA that is cleared of hairs.
And the fact that the mouth is cleared of hairs through this pure Ruach drawn from the Galgalta of AA is as stated above (page 1341, the passage beginning “And the correction”), that the whole matter of the correction of Mem of Tzelem that was corrected in Galgalta is through the NHY of Atik clothed in the Mochin of AA, for Atik corrected these NHY by the discernment of raising the heads of the legs above the Yesod — meaning, that they do not receive from the screen of its Yesod, neither Katnut [smallness/infancy] nor Gadlut [greatness/adulthood] — and through this he raised the Galgalta of AA above his screen, called the membrane of the air, and it is always considered as though joined to Radla, for the screen that is in the mouth of Radla does not rule over it, study it there well.
And how much more so at the time of the coupling: it is certain that the advantage of the Galgalta is very great, and therefore when its illumination is revealed upon the MAN of the hairs of the Dikna that pertain to it, which are the five lower corrections of the Dikna, this illumination is found to sever the hairs completely, for it is the discernment of the raising of the legs above the Yesod, which no restriction in the world can rule over, and therefore the hairs have no ability to be revealed in the place of the revelation of its illumination, which is the mouth, and therefore the mouth is cleared of hairs.
And this is the meaning of “the correction of twelve, that hairs do not hang over the mouth, and the mouth is cleared from all its sides” — meaning: not like the paths in the upper and lower lip, and likewise the two holy apples, which are cleared of hairs and shine by the power of the illumination of Hochma that severs them — for that is not from all sides, since the hairs need their correction of the illumination of Hochma, and if the illumination of Hochma should disappear from there — such as in ZA, who receives from them, where sometimes there is no illumination of Hochma in him — then the hairs return and fill again these paths, as is explained in correction 9 of the Dikna of ZA. However, correction 12, which is the mouth cleared of hairs, is not so: they have no need for any Mochin of the illumination of Hochma, but rather the hairs are severed from there on all sides whether it has Mochin or does not have Mochin of Hochma, for they were uprooted from there, from their root, from the discernment of the Mem of Tzelem, in the secret of the pure Ruach, which are Hassadim without Hochma, and nevertheless no matter of restriction can rule over them; and it is found that whoever receives from this mouth has no need for any Mochin of the discernment of the illumination of Hochma. And this is the meaning of “the mouth is cleared from all sides” — meaning, from all directions, and it no longer depends on anything.
And this is the meaning of “and the hairs illuminate all around it, so that no burden is found” — meaning, that from now on there is no need to raise MAN and draw the illumination of Hochma in order to sweeten the hairs, in the discernment of the paths as above, for from the discernment of this mouth there is no grip or restriction even in Hassadim without Hochma, as above. And it is found that it is freed from now from all burden, for the matter of raising MAN to draw Mochin is regarded as a burden. And this is the meaning of “and the hairs illuminate all around it,” for by the power of this mouth the hairs are sweetened greatly, for they always draw Hassadim; and there is also no need to illuminate them and cleanse them of restriction through the illumination of Hochma, for the light of the pure Ruach purifies them from their root completely, as above. And this is the meaning of (item 155), “And are the hairs of the Dikna a burden, or are they judgment, when behold all is seen as mercy? Rather, there is no burden in the settling of the Ruach of ZA” — meaning, that from here on there is no longer need to labor to raise MAN, by way of the settling of the Ruach of ZA, whose meaning is, to draw the illumination of Hochma into the Hassadim, for Ruach is Hassadim, and its settling is the drawing of Hochma. And now there is no longer need for this, as is explained.
And this is the meaning of (item 157), “And this is the concealment of all, which does not cleave either above or below, and it is sealed in the most concealed of the concealed, that is not known” — meaning: one must not think that this great light drawn from Galgalta to the mouth is either “above,” which means Hochma, or “below,” which means Hassadim. For it is not Hochma, since the Galgalta does not receive Hochma; and yet it is not Hassadim, since its branch, which is the Mocha of the air, receives Hochma through it, and it is known that whatever the branch acquires necessarily belongs to its root; however, it itself does not receive Hochma, and it is always in the discernment of covered Hassadim, as above. And this is the meaning of “and it is sealed in the most concealed of the concealed, that is not known” — namely as explained, that the light of the Galgalta is sealed in the most concealed of the concealed, for the Yod never comes out of its air. And therefore, “it is not known,” that it is not entirely in the discernment of this coupling in order to receive Hochma.
And this is the meaning there of “this is that which is not corrected, and there was no correction in it” — as stated above, that the whole advantage of the Galgalta is in its being the discernment of the raising of the legs above the Yesod, meaning that it is not diminished by the restriction in the screen of the Yesod, and therefore it does not receive also the Gadlut of the coupling made upon this screen. And this is the meaning of “this is that which is not corrected” — meaning, that it was not corrected in the screen of Katnut of the Yesod, and therefore “there was no correction in it,” for it therefore also does not receive the Gadlut that is afterward corrected in it at the time of its coupling in Gadlut. And you already know that whatever governs the Galgalta likewise governs the mouth that is cleared of hairs, for the Ruach of the Galgalta is clothed there, as above.
And this is the meaning there, “and therefore Ruach comes out to the outside, and faithful prophets are clothed in it, it is called the mouth of Hey — but in this Atika DeAtikin [the Ancient of the Ancients], it is not distinguished” — meaning, that the discernment of HGT of this Ruach, namely the discernment of Lamed of Tzelem, “which comes out to the outside,” that is, it goes out from the discernment of Mem, since it needs the illumination of Hochma, and therefore the screen of the upper one already rules over it, as above — behold, faithful prophets are clothed in it, meaning that in it the Yod comes out of Avir [air], leaving Or [light], as the ARI wrote above regarding the Mocha of the air (page 1341, item 99). “But in this Atika DeAtikin, it is not distinguished” — meaning, in the discernment of the Galgalta itself, which is above the membrane, and the screen that is in the mouth of Atik does not stand and rule except beneath it, and therefore it is considered still a little connected to the discernment of Radla, and is called Atika DeAtikin — behold, in it, “it is not distinguished,” for in it the Yod does not go out from its air, so that it would remain in the discernment of the light of Hochma, but rather it always remains in the discernment of the pure air. And this is the meaning of “it is not distinguished.”
And this is the meaning there (item 158), “and in this our fathers trusted, to clothe themselves in this Ruach” — the intent is toward AVI of Atzilut, who are likewise the discernment of Mem of Tzelem, as above in the words of the ARI (page 1356, item 127); see there. And they also receive from the discernment of the pure Ruach of the Galgalta, drawn to the discernment of the mouth that is cleared of hairs, and they clothe themselves in this Ruach, and are found for this reason likewise always in the discernment of covered Hassadim, as above in the words of the ARI. And this is the meaning of “and in this our fathers trusted, to clothe themselves in this Ruach” — namely the upper AVI, as explained. And this is the meaning of “that is what is written, which You swore to our fathers” — namely, that this correction stands for the discernment of the Mochin of the upper AVI of Atzilut, and for their sake this correction is called by the name, “which You swore to our fathers.” But in the Torah it is called “and sin,” for the Torah speaks of ZA, and not of AVI, as above; and it is known that ZA needs the illumination of Hochma, which is the discernment of Tzadi of Tzelem, and therefore he is already of the discernment of the Ruach that comes out to the outside from the discernment of the Mem, for he is restricted in the discernment of the screen of the upper Yesod, and therefore he cannot receive the discernment of GAR truly from this pure Ruach that is in the mouth of AA, but rather for him it is in the discernment of VAK, and therefore there is not yet in him a complete sweetening, but only the iniquity and the transgression are sweetened, to the discernment of sin, which is not so severe, but he still needs correction and labor, as the Zohar wrote above, in the settling of the Ruach of ZA. However, toward the upper AVI it is a complete correction entirely. And therefore in Micah it is called only “which You swore to our fathers,” for this revolves around the upper AVI, who are likewise the discernment of Mem of Tzelem and do not need the illumination of Hochma, and therefore the correction is called only in their name.
And in the way that was explained regarding ZA, that he does not receive the discernment of GAR from this mouth, since he needs the illumination of Hochma — behold, likewise also the five lower corrections, which are the discernment of the garments and vessels of the revealed AB, which are the discernment of GAR of Nekudim of the level of the looking of the eyes, for they too need specifically the light of Hochma, and without the covering of Mem of Tzelem, as above. If so, they too, like ZA, do not receive the discernment of GAR from this mouth that is cleared of hairs. And therefore, even after correction 12, which are the discernment of the Mochin of the five lower corrections, nevertheless these corrections are still regarded as the discernment of VAK, and therefore these hairs drawn from Galgalta have only the discernment of five Sefirot, which are HGT NH, for the light of the mouth of AA does not suffice for their GAR, since they need the light of Hochma itself. And therefore they are always found in the discernment of MAN, until they draw the light of Hochma, as stated regarding AB of Nekudim, which is the secret of the thousand worlds, as above.
Correction 13: It is the lower Mazal. As stated in correction 8. And these are the words of the Zohar, Naso (page 134; and in the Zohar according to the Sulam, item 159): “The thirteenth correction: hairs hang beneath the Dikna on this side and that side, in comely glory, and in beautiful glory, and cover as far as the Tabur, and are not seen from the faces of the offering of spices, except those beautiful white apples.” Explanation: after the discernment of the Mochin that came out over the MAN of these hairs of the Dikna drawn from the Galgalta of AA were revealed — which is the discernment of correction 12, which is the mouth cleared of hairs — because of the revelation of the illumination of the pure Ruach of the Galgalta, as above, behold a great praise was revealed in the mouth for these hairs, in the manner explained above regarding correction 8, after the hairs were severed from the two holy apples, study it there well. And just as the hairs drawn from the Hochma of AA spread out in their praise and clothed as far as the Tabur of AA, which is by the power of the illumination of the two holy apples that came out for their sake — so likewise the hairs drawn from the Galgalta of AA spread out likewise by the power of their praise, which they attained through this mouth cleared of hairs, and clothed AA as far as the Tabur. And this spreading is called the lower Mazal, just as the spreading of the hairs of Hochma is called the upper Mazal. For the upper Mazal is the totality of all the hairs drawn from Hochma, and this lower Mazal, which is correction 13, is likewise the totality of all the hairs drawn from the Galgalta of AA.
However, it was explained above, in correction 12, that the discernment of the Mochin of this mouth cleared of hairs does not sever the illumination of GAR for the sake of these five lower corrections, for they need specifically the revelation of Hochma. For all thirteen corrections of the Dikna are garments of Hochma. And therefore, they are covered beneath the upper Mazal, and have no revelation outward.
And this is the meaning of “and are not seen from the faces of the offering of spices, except those beautiful white apples” — namely, the Mochin over the discernment of MAN, called the offering of spices, from the discernment of the upper Mazal. For they are regarded as the discernment of the revelation of Mochin for the discernment of the Dikna, but the discernment of the mouth cleared of hairs is not regarded as a revelation of Mochin for the sake of the Dikna, since it is the discernment of covered Hassadim, as above, and the Dikna needs only the discernment of Hochma, and therefore only the upper Mazal is seen in the totality of the Dikna, but all the hairs of the five lower corrections, included in the lower Mazal, are not seen, but are covered beneath the upper Mazal, and this is because the light they need is not revealed in them, and therefore they are covered.
And this is the meaning further there (item 162), “and we have learned, these are the days of old, all of them are corrected in the correction of the Dikna of Atika DeAtikin, the most hidden of the hidden, and this thirteenth includes them” — explanation: for the main totality of the Dikna is the lower Mazal, and it is the discernment of Malchut among them; for just as Galgalta and Mocha Stimaa of AA are the discernment of one Rosh of AA, and the mouth is the Malchut of the totality of the two of them, so likewise Galgalta and Hochma of the hairs of the Dikna are the discernment of one level, and the lower Mazal is the Malchut of the totality of the two of them. And it is found that it is the discernment of the female within the Dikna, which receives from the discernment of the nine first Sefirot of the Dikna, comprising twelve corrections. And it is she who spreads out with the Mochin of the twelve corrections of the Dikna, and bestows to the degree beneath her, which is AVI of Atzilut. And since all the Mochin of the Dikna are included only in the eight first corrections, whose main one is correction 7, which are the two holy apples, as above, “and are not seen from the faces of the offering of spices, except those beautiful white apples” — therefore correction 8 is regarded as the totality of all twelve corrections, which are the nine first Sefirot of the Dikna, and it is regarded as the discernment of the male of the Dikna, for the nine first Sefirot are regarded as the discernment of the male that bestows to Malchut, who is the tenth. And it was explained, that correction 8, called the upper Mazal, is the discernment of the male of the Dikna, and it comprises all twelve corrections of the Dikna, both the hairs of Galgalta and the hairs of Hochma. And correction 12 is the discernment of the female of the Dikna, and it receives all twelve corrections from the upper Mazal, and therefore it too, in itself, comprises twelve corrections. And this is the meaning of “and this thirteenth includes them,” for in it itself all twelve corrections are revealed, as above.
And one must discern the great difference between the male of the Dikna, which is the upper Mazal, and the Nukva of the Dikna, which is the lower Mazal. For the male, which is correction 8, is indeed regarded such that its hairs were refined to the discernment of Bina, as above in correction 8; see there. But the female of the Dikna, which is correction 13 — behold, her hairs are of the discernment of Galgalta, which went out completely outside the Rosh, and can never receive the discernment of GAR and Rosh, for they are compelled to receive from the discernment corresponding to them in the Rosh of AA, which is the Galgalta of AA, and it is corrected in the discernment of Izka Dachya, and does not receive into itself the discernment of Hochma; and for this reason the discernment of GAR is withheld from correction 13, which is the lower Mazal, and is regarded as Malchut.
And this is the meaning further there (item 161), “and this thirteenth correction is a comely correction, in which all is grasped, all of them yearn to raise the Rosh toward it” — meaning, that all the degrees beneath it yearn and long to receive from it the discernment of Rosh, however it cannot bestow to them the discernment of Rosh until the end of correction, for the discernment of its Rosh is the GAR of Hochma that must be clothed in the Galgalta of AA, which are the thousand worlds sealed within it, and they are not revealed except at the completion of the correction, as above.
And this correction is called in Micah by the name “days of old.” And this is because it is the totality of all twelve corrections of the Dikna, as above, and it was explained that they are the discernment of the garments and vessels that rose from BYA, which needed to clothe the level of the revealed AB in AA; and since this level departed in the secret of returning surrounding light, therefore these reflected lights and vessels came out in the secret of the hairs of the Dikna, as explained above at length. Now this level is the level of AVI of Nekudim, which came out once at the beginning of the Atzilut of the level of AB in AA, and departed. And from then on there is no longer any coupling for the discernment of the ten Sefirot of this level, for on account of this the Galgalta of AA is called by the name Izka Dachya, for in it this level was stored away, as above in the words of the ARI. And it is known that the Sefirot are called by the name “days,” and since they came out only once, in the Rosh of AA, at the beginning of their Atzilut, and did not come out again in the whole six thousand years, therefore they are called “days of old” — meaning, that they are not included in the six thousand years, which are called “days of the world,” but rather they belong to the days of old, which are the level of the looking of the eyes of AVI, one with the other, and in the six thousand years of the world of correction they are no longer revealed. And they are all included in the lower Mazal, which is correction 13, which are the garments and vessels belonging to this level of the looking of the eyes of AVI, as above. And therefore this correction is called by the name “days of old.”
And this is the meaning there (item 162), “we have learned, these corrections are called days of old, the earliest of the early days, and those that are found in ZA are called days of the world” — as is explained, that these corrections are garments and vessels pertaining to Aba and Ima of Nekudim, and apart from these corrections, there is no further revelation of them in the six thousand years, which are called days of the world, as above. And this is the meaning of “and those that are found in ZA are called days of the world” — meaning, the whole six thousand years, which are the discernment of ZA in relation to the Nekudim, are called days of the world.
And in the Torah this correction is called by the name VeNakeh, and this is for the reason that the whole discernment of this correction stands for the discernment of MAN for the many upper couplings that continue through the six thousand years, until Malchut of the first restriction receives all the corrections she needs, and she remains clean of all the judgments within her, in the secret of, “Ein Sof does not descend in union upon her, until we give her her mate,” the intent being toward Malchut of the first restriction, as is known. And therefore she is called by the name VeNakeh.