{"id":15489,"date":"2026-01-16T13:43:41","date_gmt":"2026-01-16T13:43:41","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15489"},"modified":"2026-01-16T13:43:41","modified_gmt":"2026-01-16T13:43:41","slug":"holy-pure","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/holy-pure\/","title":{"rendered":"Holy, Pure"},"content":{"rendered":"\n

119) It is all of equal weight and it is all one, meaning that \u201ca person\u201d is both Hesed<\/em> and Din<\/em> [judgment]. And since the judgments of the lower ones unite and connect in the Se\u2019arot<\/em> [hair] of this one, he is called \u201charsh judgment.\u201d And when the Se\u2019arot<\/em> of his Rosh<\/em> [head] are removed from him, he is perfumed and the judgments of the lower ones are not encountered. For this reason, he is called \u201cpure,\u201d since pure is only one who comes out of the side of impurity. And when he emerges out of impurity, he is called \u201cpure,\u201d as it is written, \u201cWho can bring a clean thing out of an unclean,\u201d certainly from an unclean. But here it writes, \u201cAnd if a man’s hair be fallen off his head, he is bald; yet is he clean.\u201d<\/p>\n\n\n\n

120) At the head of this person is the harsh spark. For this reason, the skull of the head is as red as a rose, and the hairs are red within the redness of the skull. And the lower Sefirot<\/em> below, which evoke judgments in the world, hang down from it, and when the hairs are removed from him and he has gone bald, everything is perfumed by the upper Hesed<\/em>, for the illumination of Hochma<\/em> in it is perfumed by the upper Hesed<\/em> and he is named \u201cpure\u201d after him.<\/p>\n\n\n\n

121) If he is named after him, he should have been called \u201choly,\u201d not \u201cpure.\u201d But this is not so, since he is called \u201choly\u201d only when there are hairs hanging off his head, for holiness depends on the Se\u2019arot<\/em>, as it is written, \u201cHe shall be holy, he shall let the locks of the hair of his head grow long.\u201d And this man is called \u201cpure\u201d because of those that hang down from him, which are the external, impure ones that were removed along with the removing of his hair. This is why his hair was removed and he was purified.<\/p>\n\n\n\n

Here the hair in the head means judgments, which reduce the lights of the Rosh<\/em> from the Partzuf<\/em> and establish it as VAK<\/em> without Rosh<\/em>. This is so because you know that the five additional sparks to the 320 sparks are five discernments from HGT<\/em> NH<\/em> de<\/em> Bina<\/em> from her Katnut<\/em>. And her Katnut<\/em> comes from the entrance of the Yod<\/em> in her light of GAR<\/em>, so they become Avir<\/em> [air], meaning VAK<\/em>. And from this Yod<\/em>, which removes the GAR<\/em>, emerge the Se\u2019arot Rosh<\/em> de<\/em> Katnut<\/em>, since Se\u2019arot<\/em> are like Sa\u2019arot<\/em> [storms], meaning judgments. The external ones cling to them because it is their way to cling to a place of deficiency in holiness.<\/p>\n\n\n\n

Even though a \u201cperson\u201d is Hesed<\/em>, meaning has the level of Hassadim<\/em> of Behina<\/em> Aleph<\/em>, VAK<\/em>, the Se\u2019arot Rosh<\/em> emerge in him because of the Yod<\/em> that entered the light and diminished it into VAK<\/em> without GAR<\/em>. The outer ones grip these Se\u2019arot<\/em> below, and they are called \u201charsh judgment\u201d because of the grip of the external ones.<\/p>\n\n\n\n

And when the Yod<\/em> comes out of the Avir<\/em> once more, and the Avir<\/em> returns to being Ohr<\/em> [light], meaning when the GAR<\/em> returns, at that time, the hair on the head is removed from him. This is so because since the Yod<\/em> has been removed from the Avir<\/em>, who was their root, all her branches are removed with her and the grip of the outer ones below is cancelled. And since the Se\u2019arot<\/em> are removed, the grip of the impure outer ones that clung to the Se\u2019arot<\/em> is revoked.<\/p>\n\n\n\n

It turns out that he has parted and came out of the impurity altogether, which is why he is called \u201cpure,\u201d as it is written, \u201cAnd if a man’s hair be fallen off his head, he is bald; yet is he clean.\u201d Thus, once the hair is removed from a person, the grip of the impurity of the outer ones has been separated from him; hence he is pure.<\/p>\n\n\n\n

At the Rosh<\/em> of this person, who is Partzuf Katnut de<\/em> ZA<\/em>, there is the harsh spark, the judgment force of Katnut de<\/em> Bina<\/em>, the Yod<\/em> that entered the light of the Rosh<\/em> and became VAK<\/em>, Avir<\/em>. The red color is from Bina<\/em>. And since there is Katnut<\/em> of Bina<\/em> in him, the color of the skull is red, as is the hair. However, if the Katnut<\/em> comes from the force of the Malchut<\/em> that is not mitigated in Bina<\/em>, the color of the Se\u2019arot<\/em> is black. He tells us that even though the Se\u2019arot<\/em> of ZA<\/em> are black, as it is written, \u201cHis locks are curled and black as a raven,\u201d it is so when he is in Gadlut<\/em>. But in Katnut<\/em>, his hair is red.<\/p>\n\n\n\n

And when he obtains GAR<\/em> de<\/em> Katnut<\/em>, in the descent of the Yod<\/em> from the Avir<\/em>, the Se\u2019arot<\/em> are removed from him altogether. And when he obtains Mochin de<\/em> Gadlut<\/em>, when Malchut<\/em> that is not mitigated in Bina<\/em>\u2014from which the black color is educed\u2014is concealed in his GAR<\/em>, his hair grows again and his Se\u2019arot<\/em> are as black as raven.<\/p>\n\n\n\n

And even though the Se\u2019arot<\/em> grow from the Avir<\/em> [air], from the Yod<\/em> that entered the Ohr<\/em> and became Avir<\/em>, for which the outer ones grip to the Se\u2019arot<\/em>, there is still pure Avir<\/em>. This is because no grip to the outer ones extends from him, that is, in upper Aba<\/em> ve<\/em> Ima<\/em> that are corrected from GAR<\/em> de<\/em> Bina<\/em> de<\/em> AA<\/em>, in whom the Yod<\/em> never leaves the Avir<\/em>. For this reason, the Avir<\/em> is regarded by them as pure Avir<\/em>, since this diminution, which extends from the Yod<\/em> that entered the Avir<\/em>, is only diminution with respect to receiving Hochma<\/em>.<\/p>\n\n\n\n

But since AVI<\/em> never receive Hochma<\/em>, for they delight in mercy and not in Hochma<\/em>, they do not consider this diminution as deficiency at all, their Hassadim<\/em> are utterly perfect, and there is no room for grip of the outer ones in them. Indeed, they are regarded as complete GAR<\/em>. Moreover, they are more important than Hochma<\/em> because the Hochma<\/em> is imparted to all the Partzufim<\/em> from them, although they themselves are merely Hassadim<\/em> without Hochma<\/em>.<\/p>\n\n\n\n

And all of that is only in the upper AVI<\/em>. But in ZA<\/em>, whose essence is Hassadim<\/em> in illumination of Hochma<\/em>, the entrance of the Yod<\/em> in the light that diminishes it from Hochma<\/em> is regarded as deficiency. Hence, the outer ones grip to the Se\u2019arot<\/em> that grow from this Yod<\/em>, for it is their conduct to cling wherever there is deficiency. For this reason, this Avir<\/em> of ZA<\/em> is not pure Avir<\/em> like the Avir<\/em> of AVI<\/em>, for it contains a grip to the impure outer ones. It is considered pure only when these hairs are removed from him.<\/p>\n\n\n\n

All of that is in VAK<\/em> and GAR<\/em> de<\/em> Katnut de<\/em> ZA<\/em>, which grows red hair in the state of VAK<\/em>. In the state of GAR<\/em> de<\/em> Katnut<\/em>, they are removed from him and he is pure. Afterwards, through the ascent of MAN<\/em> from lower ones, ZA<\/em> rises to a state of Mochin de<\/em> Gadlut<\/em>, and ascends and clothes upper AVI<\/em>. And since it is known that the lower one that rises to the upper one becomes like him, it is considered that at that time, he, too, does not contain the Yod<\/em>, that it departed the Avir<\/em>, as in AVI<\/em>.<\/p>\n\n\n\n

The Masach<\/em> that extends the Hassadim de<\/em> AVI<\/em>, which are pure Avir<\/em>, extends from this Yod<\/em>. Also, the Se\u2019arot Rosh<\/em> extend from it. And when ZA<\/em> receives this pure Avir<\/em> from AVI<\/em>, he is called \u201choly,\u201d like AVI<\/em>.<\/p>\n\n\n\n

The holiness extends to ZA<\/em> from upper AVI<\/em> after he rises and clothes them. At that time, the Yod<\/em> is in his Avir<\/em> as in AVI<\/em>; hence, he has Se\u2019arot<\/em>. If he has no Se\u2019arot<\/em>, it means he is not clothing upper AVI<\/em>, and is therefore not holy. Thus, holiness depends on the Se\u2019arot<\/em>.<\/p>\n\n\n\n

He brings evidence from a nazirite [hermit\/ascetic], as it is written, \u201cHe shall be holy, he shall let the locks of the hair of his head grow long.\u201d The nazirite assumes the holiness of upper AVI<\/em> in order to extend upon himself pure Avir<\/em> [air]. This is why he abstains from wine, ale, and grapes, which are considered left and extension of Hochma<\/em>, and have no room in the upper AVI<\/em>, since the Yod<\/em> in them, which is the root of the Se\u2019arot<\/em>, does not depart the Avir<\/em>. Hence, the nazirite, too, should grow his hair.<\/p>\n\n\n\n

AVI<\/em> themselves, however, have no Se\u2019arot<\/em> at all because Se\u2019arot<\/em> extend from deficiency in Hochma<\/em>, and it is not a deficiency at all in them because they never receive Hochma<\/em> for themselves. As for ZA<\/em>, since he does need illumination of Hochma<\/em>, he can retire from Hochma<\/em> and be as AVI<\/em>\u2014in covered Hassadim<\/em>, holding his Yod<\/em> in the Avir<\/em> as they do\u2014but only after he received illumination of Hochma<\/em> and his Se\u2019arot<\/em> of Katnut<\/em> have been removed. However, since at his core he does need Hochma<\/em>, the Yod<\/em> in the Avir<\/em>, which diminishes the Hochma<\/em>, causes growth of the Se\u2019arot<\/em> in him.<\/p>\n\n\n\n

In that, he is different from AVI<\/em>. Also, the nazirite that extends from ZA<\/em> has Se\u2019arot<\/em> from that Yod<\/em> in the Avir<\/em> of AVI<\/em>. However, since the Se\u2019arot<\/em> come from the Yod<\/em> in the Avir<\/em> of AVI<\/em>, they indicate the pure Avir<\/em> that he receives from AVI<\/em>, from which the holiness extends, as it is written, \u201cHe shall be holy, he shall let the locks of the hair of his head grow long.\u201d Thus we see the great difference between holy and pure: in the pure, all his purity comes from balding of the hair. And in the holy, all his holiness comes from growing the hair.<\/p>\n\n\n\n

122) Anyone who comes from the side of judgment, and judgments cling to him, is not purified until the Se\u2019arot<\/em> are removed from him. When the Se\u2019arot<\/em> are removed from him, he is purified. And if you say that Adam is ZA<\/em> in Mochin de<\/em> Gadlut<\/em>, that he has HaVaYaH<\/em> filled with Alephs<\/em>, which is Adam in Gematria<\/em>, and that the Se\u2019arot<\/em> need to be removed from him, it is not so. He is the wholeness of everything and there are Rachamim<\/em> in him. This is why it is not so. All the female holy ones and male holy ones, which are the upper AVI<\/em>, unite in him; hence, moreover, the growing of the Se\u2019arot<\/em> is his whole beauty, for they extend from pure Avir<\/em> that he receives from upper AVI<\/em>. But when he is called \u201cperson\u201d and not \u201cAdam,\u201d which is ZA<\/em> in Katnut<\/em> and VAK<\/em> without GAR<\/em>, in that state he is judgment, and judgments cling to his hair. Hence, he is not perfumed until the hairs are removed from him.<\/p>\n\n\n\n

123) The Levis that come from the side of judgment are not purified until the Se\u2019arot<\/em> are removed from them, as it is written, \u201cAnd thus shall thou do unto them, to cleanse them: \u2026and let them use a razor over all their flesh.\u201d To make them more perfumed, the priest, who comes from the side of the upper Hesed<\/em>, must wave them, as it is written, \u201cAnd Aaron shall offer the Levites before the Lord for a wave-offering,\u201d to mingle the illumination of Hochma<\/em> in them with the Hassadim<\/em> of the priest, as it is in this person above, who is ZA<\/em> de<\/em> Katnut<\/em> after his hair has gone bald through the illumination of Hochma<\/em> he had received. And when he wishes to become more perfumed, the upper Hesed<\/em> that clothes the Hochma<\/em> appears in him, and he is perfumed. And also, it perfumes the Hesed<\/em> below, in the Levis.<\/p>\n\n\n\n

124) And this man is Adam, which are two Partzufim<\/em> of one Partzuf<\/em>, which is ZA<\/em>. This is so because \u201ca person\u201d is the Partzuf Katnut<\/em> in him and Adam is the Partzuf Gadlut<\/em> in him, and they are clothed in one another\u2014the Adam in the person. And when the Creator wishes to wage war in this Partzuf<\/em> of person, He wages war in them, in this very person, as it is written, \u201cThe Lord is a man [in Hebrew: person] of war.\u201d<\/p>\n\n\n\n

He does not wage war with them until He removes the Se\u2019arot Rosh<\/em> [hair on the head] from Himself, so they will descend from their gripping and hanging and will break all those Keters<\/em> of externality that hang and grip to the Se\u2019arot de<\/em> ZA<\/em> in the person. It is written about that, \u201cIn that day shall the Lord shave\u2026 beyond the River, even with the king of Assyria, the head and the hair of the feet; and it shall also sweep away the beard.\u201d In other words, to overthrow the king of Assyria, He will shave all the upper Se\u2019arot<\/em> to which they cling.<\/p>\n\n\n\n

125) \u201cAnd thus shall you do unto them, to cleanse them.\u201d \u201cAnd thus,\u201d meaning as above, as in Partzuf<\/em> \u201cperson\u201d of ZA<\/em>. \u201cSprinkle the water of purification upon them\u201d relates to the residue of crystal dew, an illumination of Hochma<\/em> that is blocked in Bina<\/em>. Through this illumination, Bina<\/em> returns to being Hochma<\/em>, and all who are below her receive illumination of Hochma<\/em> through her, for purity comes from her.<\/p>\n\n\n\n

Here \u201cwater of purification\u201d are the residue of the dew for the future, as it is written, \u201cAnd I will sprinkle clean water upon you,\u201d meaning the Hassadim<\/em> of upper AVI<\/em>. Also, their Avir<\/em> is pure. \u201cFor the future\u201d implies upper AVI<\/em>. \u201cAnd let them wash their clothes,\u201d such as above, in ZA<\/em>, when the correction of this person who washes in the upper Hesed<\/em> is purified from everything. Here, too, \u201cLet them wash their clothes\u201d in Hesed<\/em>, called \u201cwater.\u201d<\/p>\n\n\n\n

126) It writes \u201cWith a razor,\u201d not with scissors, so that the Se\u2019arot<\/em> will be removed from their roots, since the razor removes the hairs from their roots, and the lower judgments will leave their grip on his Se\u2019arot<\/em>. And when the deeds of the lower ones are upright, the Creator is destined to remove their Se\u2019arot<\/em> and pluck them so it will not grow and multiply, as it is written, \u201cIf the hair on a man\u2019s head is plucked.\u201d<\/p>\n\n\n\n

127) The greatest of all the Levi\u2019s is Korah. The Creator made him such as the \u201cperson\u201d above, and called him Korah when He plucked this person of above for him, as it is written, \u201cIf the hair on a man\u2019s head is plucked, he is bald.\u201d<\/p>\n\n\n\n

128) And when Korah saw his hair without Se\u2019arot<\/em> and saw Aaron being adorned with ornaments of kings, he was dishonored in his eyes and he envied Aaron. The Creator told him, \u201cI made you such as above and you do not wish to rise in the Upper Ones and mingle with the right line as do the Partzufim<\/em> of holiness. Go down and be in the lower ones, as it is written, \u2018And they descend alive into Sheol.\u2019\u201d Sheol is hell, where the wicked cry and there is no one to pity them. And they are destined to be revived and rise from hell when the Creator awakens His people and revives them, as it is written, \u201cThe Lord kills and makes alive; He brings down to Sheol and raises up.\u201d<\/p>\n\n\n\n

129) What if his hair is plucked because of his face. We learned that there is a shining face, as it is written, \u201cThe Lord make His face shine on you,\u201d and there is a dark face of anger. In the words, \u201cAnd if\u2026 from the front part of his head,\u201d this is called \u201ca face of anger,\u201d and all those who hang down from this fierce face are harsh, and they are all merciless. And when the Se\u2019arot<\/em> are removed from the front of this face, all the external ones that are dependent on them are removed and break.<\/p>\n\n\n\n

130) All those external ones that hang down the Se\u2019arot Rosh<\/em> are superior to others and they are not as insolent as they are. And all those who hang down the edge of the Se\u2019arot<\/em> of this fierce face are insolent and harsh. This is why his face is as hot as fire, due to the harsh spark within them. This is why it is written, \u201cThe anger of the Lord has divided them,\u201d and \u201cThe face of the Lord is in them that do evil.\u201d<\/p>\n\n\n\n

The difference between Galgalta<\/em> [skull] and Panim<\/em> [face] is that Galgalta<\/em> is corrected with the Mem<\/em> de<\/em> Tzelem<\/em>, and there is no place for disclosure of Hochma<\/em> there. But the Panim<\/em> are Lamed<\/em>–Tzadik<\/em> de<\/em> Tzelem<\/em>, where Hochma<\/em> appears. Hence, when the harsh spark is present in the Rosh<\/em>, the outer ones have two grips in the Se\u2019arot<\/em> of the Rosh<\/em>: 1) in the deficiency of Hochma<\/em> in Galgalta<\/em>; 2) in the deficiency of Hochma<\/em> in the Panim<\/em>. And since there is no disclosure of Hochma<\/em> in Galgalta<\/em>, no deficiency is apparent and the outer ones are not insolent. And those that cling to the deficiency of Hochma<\/em> in the Panim<\/em> are all insolent and uncompromising, since the deficiency is apparent only in the Panim<\/em>, the place of disclosure of Hochma<\/em>. It is written about it, \u201cA man’s wisdom illuminates his face\u201d; hence, they are fierce and insolent.<\/p>\n","protected":false},"excerpt":{"rendered":"

119) It is all of equal weight and it is all one, meaning that \u201ca person\u201d is both Hesed and Din [judgment]. And since […]<\/p>\n","protected":false},"featured_media":0,"parent":15048,"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 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