68) \u201cThis is the book of the generations of Adam.\u201d It speaks of forms of people, to recognize the form is in the secrets of Adam in those generations of Adam: in the hair, in the forehead, in the eyes, in the face, in the lips, in the lines of the palms, and in the ears. By those seven are people recognized.<\/p>\n\n\n\n
69) It is apparent in the hair because anyone whose hair is crumpled, curly, and tends to grow upward over one\u2019s head\u2014and does not hang down from his head\u2014is angry. His heart is as crumpled as a rag, filled with fear. His deeds are not good, and in partnership, one should veer away from him.<\/p>\n\n\n\n
70) If his hair is smooth and hangs down it is good to partner with him, there is profit in him, meaning he will make profits with him. But alone, without a partner, he will have no success. He knows high secrets, and does not know small secrets. His deeds are at times good and at times not good.<\/p>\n\n\n\n
71) If his hair hangs down and is not smooth, there is no fear in his heart. He is sinful. He desires good deeds and they are good in his eyes, but he does not do them. When he is old, he will return to fearing the Creator and his deeds will be good. This relates to mundane matters, when he is sinful and does not do good deeds. But with heavenly matters, anyone who comes near him will succeed. He will not be let into sublime secrets, but he is good for keeping small secrets. He makes a big thing out of a little thing and his words are heard. This is the letter Zayin<\/em> [\u05d6].<\/p>\n\n\n\n The Se\u2019arot<\/em> are the vessels of Hochma<\/em> at the place where it exits. This is why they are considered judgments. As a whole, three degrees should be discerned in them, extending from three dots\u2014Holam<\/em>, Shuruk<\/em>, Hirik<\/em>.<\/p>\n\n\n\n 1. If the hair of the one with the degree are curly and upward growing, it indicates that he is at the degree of Katnut<\/em> of the Se\u2019arot<\/em> [hair], at the dot of Holam<\/em>. At that time they are lacking GAR<\/em>, and hence grow upward on his head. In other words, they impart only from below upward. It was said that he is angry because the judgments in them always bring him into anger. His heart is as crumpled as a rag; his heart is filled with fear of the judgments. His deeds are not good because the lack of GAR<\/em> leads him into bad deeds. In partnering, one should veer away from him, since anyone who partners with him is harmed by him.<\/p>\n\n\n\n 2. If his hairs are very smooth and hang down, their hanging down means that there is GAR<\/em> in them, which impart from above downwards. Their being very smooth indicates that no judgment has appeared in them, and then it is good to partner with him. That is, once the three lines are established, the right line and the middle line, who are his partners, will receive their illumination of GAR<\/em> from him.<\/p>\n\n\n\n Also, there is profit in him, illumination of GAR<\/em>, while alone, without a partner, he is unsuccessful, since when he is alone he lacks Hassadim<\/em>, like the dot of Shuruk<\/em>. Hence, he is blocked because the Hochma<\/em> in him cannot shine without Hassadim<\/em>.<\/p>\n\n\n\n \u201cHe knows high secrets,\u201d meaning that there is light of Hochma<\/em> in him, which is called \u201chigh secrets.\u201d But, he \u201cDoes not know small secrets,\u201d for he is devoid of Hassadim<\/em>, which are called \u201csmall secrets.\u201d Hence, as long as he is alone, he is dark because the Hochma<\/em> cannot shine in him, for lack of Hassadim<\/em>. This is why his deeds are at times good and at times not good, since regarding his subsequent association of the lines, his deeds are good, and before he associates the lines, his deeds are not good.<\/p>\n\n\n\n 3. If his hairs are hanging down but are not smooth, there is GAR<\/em> in him and he draws from above downwards. They are not smooth because judgments appear in them, and yet, they are hanging, meaning extending from above to below. By that, it is recognized that there is no fear of the judgments in him. But he is sinful because by drawing from above downwards, he increases judgments, as it is written, \u201cSin crouches at the door.\u201d<\/p>\n\n\n\n He desires good deeds and they are favorable in his eyes, but he cannot do them because of the appearance of the judgments. When he reaches old age, after he is corrected in the correction of lines, he becomes fearful of the Creator once again, and his deeds are good. This is so because then the judgments that appear when he draws from above to below become screen of the dot of Hirik<\/em>, by which the middle line subdues the two lines, right and left, and sustains the illumination of both of them.<\/p>\n\n\n\n These words relate to mundane matters, in Nukva<\/em>, who is called \u201ca world.\u201d At that time, he is regarded as sinful, since he increases the judgments in her. But in heavenly matters, matters of ZA<\/em>, anyone who draws near him will succeed. In other words, when the middle line draws near him and receives from him the judgments for the correction of the screen of Hirik<\/em>, high secrets, meaning Hochma<\/em>, will not be revealed to him due to the judgments in him. But as for small secrets, Hassadim<\/em>, he is good for keeping them because when the screen of Hirik<\/em> subdues the lines, it keeps from ever lacking light of Hassadim<\/em>, which are called \u201csmall secrets.\u201d<\/p>\n\n\n\n And yet, there is Hochma<\/em> in him, as well, since \u201cHe makes a big thing out of a small thing and his words are heard.\u201d In other words, out of illumination of Hassadim<\/em>, which is called \u201ca small thing,\u201d he makes illumination of Hochma<\/em>, which is called \u201ca big thing.\u201d It is so because since the Hassadim<\/em> of the middle line opened the two lines right and left, the middle line, which is Hassadim<\/em>, is rewarded with illumination of the two upper lines, which are Hochma<\/em>, since the full measure that the lower one causes to shine in the upper one, the lower one is rewarded with it. It follows that a little thing, which is the light of Hassadim<\/em>, becomes a great light, which is GAR<\/em>, and this degree is considered the letter Zayin<\/em>, Malchut<\/em> in Mochin<\/em> of Hochma<\/em>, at which time she is the crown of her husband.<\/p>\n\n\n\n 72) A black and more yellow hair succeeds in all his deeds in mundane matters, Malchut<\/em>, in trading, the abundance of Malchut<\/em>, as it is written, \u201cShe was as merchant-ships.\u201d Like them, he is yielding. He succeeds alone, without partners, and one who joins him in partnership does not succeed for long. Rather, he succeeds at once and success escapes him, for he is included in the letter Zayin<\/em>.<\/p>\n\n\n\n Se\u2019arot<\/em> are vessels of Hochma<\/em> at its outlet. However, afterwards they are corrected in three lines, at which time they are recognized primarily by colors. Here The Zohar<\/em> speaks of the degree of the middle line, which unites the two lines\u2014right and left\u2014by the force of the screen of Hirik<\/em>.<\/p>\n\n\n\n It is known that there are two actions in this screen. First, the screen of the first restriction appears in it, which is Malchut<\/em> of the quality of judgment. Then the color of the hair is black without any yellowness. In that state, he is fit to receive only Hassadim<\/em> and not Hochma<\/em>. The other operation is to sweeten the screen in the quality of mercy, Bina<\/em>, by which it becomes fit for reception of light of Hochma<\/em>, too. In that state, his hair is black and yellow, where the yellowness indicates the sweetening of the quality of mercy.<\/p>\n\n\n\n A black and yellow hair indicates the second act of the middle line, when the screen of Hirik<\/em> is already sweetened in the quality of mercy and is fit for reception of Hochma<\/em>. Whether he draws Hassadim<\/em> and whether he draws illumination of Hochma<\/em>, he succeeds in the needs of the Nukva<\/em>, who is called \u201cworld.\u201d \u201cIn trading\u201d means in her abundance, as it is written, \u201cShe was merchant-ships; she brings her bread from afar,\u201d which is illumination of Hochma<\/em> that shines from afar.<\/p>\n\n\n\n He is yielding. Even though the middle line desires Hassadim<\/em> and not Hochma<\/em>, he still relinquishes what is his and draws Hochma<\/em> to the Nukva<\/em>, for when he is alone, he draws the light of Hassadim<\/em> and succeeds. And one who joins him in partnership, meaning the Nukva<\/em> that joins the middle line to receive illumination of Hochma<\/em> from it, does not succeed for long. Rather, he succeeds immediately and then success escapes him, since Hochma<\/em> does not shine in ZA<\/em>, except during the journeying of the lines. And when they rest, the Hochma<\/em> leaves them. This degree is the whole of the letter Zayin<\/em>.<\/p>\n\n\n\n 73) A black hair that is not yellow sometimes succeeds and sometimes does not succeed. It is good for partnering with and for exerting with it for a short time, not for a long time, since for a long time, he will think thoughts. And to not part from him, he is good for a short while. He will succeed in the Torah if he exerts in it, and others will succeed in him. He has no secret for a long time, his heart is narrow, fear in his enemies. His enemies cannot overcome him, and he is of narrow heart, like the letter Yod<\/em> [\u05d9], which is small and narrow, and is not included in the letter Zayin<\/em>, but only Yod<\/em>, in the small letters.<\/p>\n\n\n\n The Zohar<\/em> speaks from the degree of the middle line in its first act, at which time it is in screen of the quality of judgment, unmitigated in Bina<\/em>, and unfit to receive Hochma<\/em>, but only Hassadim<\/em>. This is why it was said, \u201cA black hair that is not yellow,\u201d meaning unmitigated in the quality of mercy.<\/p>\n\n\n\n Then, sometimes, he succeeds and sometimes he does not succeed. When he draws Hassadim<\/em> he succeeds, and when he draws Hochma<\/em> he does not succeed. This is good for partnership and exerting with him for a short term, not for a long term, as he is good only for extending Hassadim<\/em>, which is called \u201cshort time,\u201d since there are no judgments in them. And not for Hochma<\/em>, which is called \u201clong time,\u201d since for a long time, it is necessary to extend from Hochma<\/em>, who is called \u201ca thought,\u201d and he is unfit for it, since the screen was not sweetened in Bina<\/em>. To avoid parting from him, meaning for fear that they will retire from him and will not want to receive him, the Emanator made him good for drawing Hassadim<\/em>. And this one will succeed in the Torah if he exerts in it, in the VAK<\/em> in the Torah.<\/p>\n\n\n\n \u201cOthers will succeed in him,\u201d meaning those who will take that screen and sweeten it in Bina<\/em> will succeed for GAR<\/em>, as well. But he himself has no secret for the long term, since he has no secret from the illumination of Hochma<\/em>. \u201cHis heart is narrow.\u201d One who is devoid of Hochma<\/em> is considered narrow-hearted, since the Hochma<\/em> dwells in the heart, as it is written, \u201cAnd in the hearts of all who are wise-hearted I have put wisdom.\u201d Hence, when it is absent there, the heart becomes restricted.<\/p>\n\n\n\n \u201cFear in his enemies,\u201d since the middle line subdues all the judgments in the left line\u2014who are considered enemies of Kedusha<\/em> [holiness]\u2014by the force of this screen. \u201cHis enemies cannot overcome him\u201d because his power is greater than all of them and they must surrender to him.<\/p>\n\n\n\n Although he is narrow-hearted, lacking Hochma<\/em>, he still subdues all his enemies. As the letter Yod<\/em> is small and narrow, which is the Malchut<\/em> when she is unfit for Hochma<\/em>, \u201c[he] is not included in the letter Zayin<\/em>,\u201d since the letter Zayin<\/em> indicates Malchut<\/em> when she receives Hochma<\/em>. \u201cBut only Yod<\/em>, in the small letters,\u201d since the small letters indicate the absence of Hochma<\/em>.<\/p>\n\n\n\n 74) If the Se\u2019arot<\/em> are balding, he will succeed in his actions. He is a fraud; there is hunger in his house. On the outside, it seems as though he fears sin, but it is not so internally. But all that was before he grew old. If his hair is balding at old age, he becomes the opposite of what he was before, for better or for worse.<\/p>\n\n\n\n 75) This relates to hair that grew bald between his eyes, over the brain, in the place where he puts the Tefillin<\/em>. If it is another place on the head, it is not so; he is not a fraud, but a slanderer, whispering without raising the voice. Sometimes he fears sin and sometimes he does not. This is in the letter Zayin<\/em> when it is included in the letter Yod<\/em>.<\/p>\n\n\n\n 76) Thus far the secrets of the hair to those who sit upon the throne of judgment, who know the ways and the secrets in the Torah, to know what is covered in people, that they are in the image of God, that this name, Elokim<\/em>, is abstruse in them, and clarifies in several ways.<\/p>\n","protected":false},"excerpt":{"rendered":" 68) \u201cThis is the book of the generations of Adam.\u201d It speaks of forms of people, to recognize the form […]<\/p>\n","protected":false},"featured_media":0,"parent":11434,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11472","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n