{"id":15769,"date":"2026-01-19T15:23:08","date_gmt":"2026-01-19T15:23:08","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15769"},"modified":"2026-01-19T15:23:08","modified_gmt":"2026-01-19T15:23:08","slug":"chapter-two","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/chapter-two\/","title":{"rendered":"Chapter Two"},"content":{"rendered":"\n

14) Chapter two, in which the beard of faith is clarified. Malchut<\/em>, called \u201cfaith,\u201d receives from him all her corrections until the end of correction. The beard is not mentioned in the Bible. It is written, \u201cThe eyes of the Lord,\u201d and, \u201cIn the ears of the Lord,\u201d and also \u201cHis cheeks are as a garden-bed of perfume.\u201d But \u201cbeard\u201d is not mentioned because it is the most respected. It comes out of the ears, from which the beard begins, and circumvents the shape of the face, going up, and going down, a white thread around his face. The beard itself looks like a white thread with white hairs that surround the face. Some of them go up, illuminating from below upward, and some of them go down, illuminating from above downward. It is clarified in thirteen corrections.<\/p>\n\n\n\n

15) It is written about the most respected of all that is respected, the beard, \u201cwhich no person crossed and where no man dwelt.\u201d ZA<\/em> is called \u201cman.\u201d Yesod<\/em> de<\/em> ZA<\/em> is called \u201cperson.\u201d Man is outside AA<\/em>, where ZA<\/em>, called \u201cman,\u201d clothes AA<\/em> from without, from his Tabur<\/em> down. It is even more so with \u201cperson,\u201d Yesod<\/em> de<\/em> ZA<\/em>, who is even outside of ZA<\/em> because NHY<\/em> are outside the body, and certainly outside of AA<\/em>. Therefore, they have no Hitkalelut<\/em> with this Dikna<\/em> de<\/em> AA<\/em>.<\/p>\n\n\n\n

The beard is clarified in thirteen fountains, and only four corrections of them remained, so as to not bestow below to ZA<\/em>. Nine corrections from among them water the body, which is ZA<\/em>.<\/p>\n\n\n\n

16) First correction: Before the opening of the ears, the respected one, the beard, began to be established, opposite the holes of the eyes. It descends in beauty through the beginning of the lips.<\/p>\n\n\n\n

Second correction: The hairs at the top of the lips, from the top in the right lip to the top in the left lip.<\/p>\n\n\n\n

Third correction: The hair-free path under the two holes of the nose to remove the transgressions, as it is written, \u201cAnd it is his glory to pass over a transgression.\u201d<\/p>\n\n\n\n

Fourth correction: The hair under the lips, where the hair goes back to being another head.<\/p>\n\n\n\n

Fifth correction: Another hair-free path in the middle of the hair in the lower lip.<\/p>\n\n\n\n

Sixth correction: A gift-offering of perfumes, the hair covers the face from below up to the top of the upper lip.<\/p>\n\n\n\n

Seventh correction: Two apples, hair-free cheeks are seen, to light the candles.<\/p>\n\n\n\n

Eighth correction: The fortune of everything, the extended hair hanging down to the heart. The upper and lower are dependent on it, and it is the upper area of the Dikna<\/em>, called \u201cupper fortune.\u201d<\/p>\n\n\n\n

What are the hairs? Although the Partzufim<\/em> of Atzilut<\/em> are VAK<\/em> de<\/em> Hochma<\/em>, VAK<\/em> de<\/em> Hochma<\/em> cannot emerge without the GAR<\/em>. Rather, first emerges GAR<\/em> de<\/em> Hochma<\/em>, then the GAR<\/em> depart from them and they remain in VAK<\/em> de<\/em> Hochma<\/em>. The Ohr Hozer<\/em> that was clothing these GAR<\/em> does not depart along with them but remains in the Rosh<\/em>. And because of its Aviut<\/em>, because it remained devoid of its light, it could not stay in the interior of the Kelim<\/em> so it went outside to the residue of the Mocha<\/em> and divided according to the order of Tzimtzum Bet<\/em>, where KH<\/em> in them rose and clung to Galgalta<\/em>, who is Mem<\/em> de<\/em> Tzelem<\/em>.<\/p>\n\n\n\n

This is why they are called \u201cclean wool,\u201d since the Masach<\/em> is below them, at the Sium<\/em> of Galgalta<\/em>, and there is no strength in the Masach<\/em> to raise Dinim<\/em> above the place where it is present. And its three Behinot<\/em> Bina<\/em> and TM<\/em> are corrected by HS<\/em> de<\/em> AA<\/em>, and after the Sium<\/em> of Galgalta<\/em> they cling to the lower cheek, ZON<\/em> de<\/em> Rosh<\/em>.<\/p>\n\n\n\n

However, since the two Roshim<\/em> [pl. of Rosh<\/em>] de<\/em> AA<\/em>\u2014Galgalta<\/em> and HS<\/em>\u2014are included in one another, and there are both Behinot<\/em> in each of them, it follows that HS<\/em> is also included with Galgalta<\/em>. For this reason, the Galgalta<\/em> in HS<\/em>, too, illuminates in Dikna<\/em>. And also, the first five corrections are from the illumination of HS<\/em>, and the five last ones are from Galgalta<\/em>.<\/p>\n\n\n\n

And because HS<\/em> de<\/em> AA<\/em> disappeared and was blocked, Dikna<\/em> de<\/em> AA<\/em>\u2014who receives from her\u2014gives all the degrees of Mochin<\/em> to the Partzufim<\/em> of Atzilut<\/em>, and they receive from him the same orders that were arranged in the thirteen corrections of Dikna<\/em>.<\/p>\n\n\n\n

First, we will explain the eight corrections of Dikna<\/em> that extend from HS<\/em>. These are the order of the three Behinot NRNHY<\/em> of NRN<\/em> and their inclusions.<\/p>\n\n\n\n

First correction: The place of the beginning of the Dikna<\/em>, at the beginning of the lower cheek after the hair of the head has ended at the sides of the head, at the end of the skull bone. This place aims opposite the holes of the ears.<\/p>\n\n\n\n

Second correction: to rise to Bina<\/em> in Ibur<\/em>, the hair at the top of the lips, from the top of the right lip to the top of the left lip. The hair extends from the bottom cheek before the opening of the ears. The hairs are ZON<\/em>; they climb over the upper lip, the place of the upper cheek, Galgalta<\/em>, Bina<\/em>. This is considered Ibur<\/em> of Se\u2019arot<\/em> Dikna<\/em>, ZON<\/em>, in the upper lip, Bina<\/em>. They receive VAK<\/em> de<\/em> Ibur<\/em>, NR<\/em> de<\/em> Nefesh<\/em>.<\/p>\n\n\n\n

Third correction: Afterward the spirit of Hochma<\/em> is extended from the two holes of the Hotem<\/em> [nose], the place of disclosure of Hochma<\/em>, into the hair of the upper lip, where it makes a hair-free path in the middle of the hair of the lip, since the Hochma<\/em> removes all the Dinim<\/em>. The spirit of the Hotem<\/em>, Hochma<\/em>, purifies the path from hair, removing the transgressions, since pardoning iniquities extends from the illumination of Hochma<\/em>, and the illumination of Hochma<\/em> is GAR<\/em> de<\/em> Ibur<\/em>, Neshama<\/em>, Haya<\/em>, Yechida de<\/em> Nefesh<\/em>.<\/p>\n\n\n\n

Fourth correction: Afterward comes the time of delivery in the Se\u2019arot<\/em> de<\/em> ZON<\/em> that have been impregnated in Bina<\/em>. The Se\u2019arot<\/em> of the upper lip emerge and descend to their place in the lower cheek, under the lower lip. The Se\u2019arot<\/em> that were in the upper lip have been extended and came to their place in the lower cheek, where they became Se\u2019arot<\/em> of another lip, Se\u2019arot<\/em> ZON<\/em> themselves. By this expansion below the lower lip, they are VAK<\/em> de<\/em> Ruach<\/em>, NR<\/em> de<\/em> Ruach<\/em>.<\/p>\n\n\n\n

Fifth correction: Afterward extends the spirit of Hochma<\/em> from the two holes of the Hotem<\/em>, in the path in the upper lip, and passes over the Se\u2019arot<\/em> below the lower lip, making there another hair-free path, as in the upper lip. The illumination of Hochma<\/em> in this path is GAR<\/em> de<\/em> Ruach<\/em>, Yechida<\/em>, Haya<\/em>, Neshama<\/em> of Ruach<\/em>.<\/p>\n\n\n\n

Sixth correction: Afterward another Ibur<\/em> was made for the Neshama<\/em>, and the hair in the lower cheek rose once more to the top of the upper lip, the place of the Sium<\/em> [end], Galgalta<\/em>, Bina<\/em>, where she received VAK<\/em> de<\/em> Neshama<\/em>, NR<\/em> de<\/em> Neshama<\/em>.<\/p>\n\n\n\n

Seventh correction: Afterward appeared the spirit of Hochma<\/em> as Panim<\/em> [face] in the two apples of the face. This is GAR<\/em> de<\/em> Neshama<\/em>, Yechida<\/em>, Haya<\/em>, Neshama de<\/em> Neshama<\/em>. The two apples are seen so as to light the candles, the Sefirot<\/em>, in GAR<\/em>, as it is written, \u201cA man\u2019s wisdom illuminates his face.\u201d<\/p>\n\n\n\n

Eighth correction: Afterward the VAK<\/em> de<\/em> Neshama<\/em> and illuminations of GAR<\/em> de<\/em> Neshama<\/em> are drawn down to their place in the lower cheek. The fortune of everything, the hair that hangs down to the heart, which is the inclusive of all the previous corrections, the upper ones and lower ones are dependent on it, since all the Mochin de<\/em> Atzilut<\/em> are drawn from it.<\/p>\n\n\n\n

This explains the eight corrections of Dikna<\/em> that illuminate from HS<\/em>.<\/p>\n\n\n\n

17) Ninth correction: The short hairs that hang between the hairs in the upper area of the Dikna<\/em> [beard] do not emerge from one another because they are all equal.<\/p>\n\n\n\n

Tenth correction: The short hairs covering the throat next to the respected Dikna<\/em>.<\/p>\n\n\n\n

Eleventh correction: Big hairs completely covering with hair, hanging on the throat.<\/p>\n\n\n\n

Twelfth correction: The lips became hair-free on all sides. Happy is one who kisses from those kisses.<\/p>\n\n\n\n

Thirteenth correction: In the fortune of everything, thirteen rivers of pure persimmon are extended. Everything is in that fortune, and it is blocked. This is the lower area of the Dikna<\/em>, called \u201cthe bottom fortune.\u201d<\/p>\n\n\n\n

After it explains the eight corrections of Dikna<\/em> that extend from the illuminations of HS<\/em>, it explains five corrections of Dikna<\/em> that extend from Galgalta<\/em>. There is a big difference between them because although the HS<\/em> was blocked, it was blocked only from the Hochma<\/em> in it, but Bina<\/em> and TM<\/em> in it illuminate to the eight corrections of Dikna<\/em>. For this reason there is GAR<\/em> in them because that Bina<\/em> returned to being Hochma<\/em>. But Galgalta<\/em> that was established in Mem<\/em> de<\/em> Tzelem<\/em> and in which there is no Hochma<\/em>, but covered Hassadim<\/em>\u2014pure Avir<\/em>, the level of Ruach<\/em>\u2014is devoid of GAR<\/em>. It follows that the five corrections of Dikna<\/em> that extend from her are also devoid of GAR<\/em>.<\/p>\n\n\n\n

For this reason the eight corrections of Dikna<\/em> were hanging on the lower cheek. Although it was determined in advance, it is only with respect to the Atzamot<\/em> [bones], Hochma<\/em>. But with respect to the Gidin<\/em> [tendons], Bassar<\/em> [flesh], and Or<\/em> [skin], implying Bina<\/em>, Tifferet<\/em>, and Malchut<\/em>, it is connected to the Rosh<\/em>. But the five lower corrections that extend from Galgalta<\/em> depend on the throat, where even with respect to the Gidin<\/em>, Bassar<\/em>, and Or<\/em>, it is distinguished as Guf<\/em>, NR<\/em>, and lacks GAR<\/em>.<\/p>\n\n\n\n

Ninth correction: When hairs grow from the skull, their first correction is the Ibur<\/em> in Bina<\/em>. The short hairs that hang among the long hairs in the upper area of Dikna<\/em> do not come out from one another. They do not emerge and extend from the long hairs of Dikna<\/em> because they are extended from HS<\/em>. The short hairs extend from Galgalta<\/em>, and are there only for the correction of the Ibur<\/em> in Bina<\/em>, where they receive Nefesh<\/em>.<\/p>\n\n\n\n

Tenth correction: Afterward they descend from there to their place, the throat, and initially emerge in Nefesh de<\/em> Ruach<\/em>, small hairs that grow and cover the throat.<\/p>\n\n\n\n

Eleventh correction: Afterward big hairs come out in Ruach<\/em> de<\/em> Ruach<\/em> that is in the throat, as well.<\/p>\n\n\n\n

Twelfth correction: Afterward pure air extends from Galgalta<\/em>. Although they are Hassadim<\/em>, they are more important than Hochma<\/em> because they are above the Hochma<\/em>. Hence they move the hair from the lips in the place with which we kiss on each side.<\/p>\n\n\n\n

Afterward emerges the inclusion of twelve corrections of Dikna<\/em>, which is Malchut<\/em>, who receives from everyone. It was said, \u201cThe fortune of everything\u201d extends thirteen rivers from the pure persimmon, which is the lower area of the Dikna<\/em> that is attached to the throat, where all the lower ones receive all the Mochin<\/em> from that fortune. Everything is in that fortune, which is blocked, meaning that the bottom fortune comprises two points, Miftacha<\/em> and Man\u2019ula<\/em>. On the side of the Miftacha<\/em>, it is present; and on the side of the Man\u2019ula<\/em> it is blocked. It is called \u201cand that will not clear the guilty.\u201d<\/p>\n\n\n\n

18) When Tishrey<\/em> arrives, the seventh [Hebrew] month, these thirteen corrections are present in the upper world, Bina<\/em>, and the thirteen gates of Rachamim<\/em> open there. At that time it is written, \u201cSeek the Lord while He is found.\u201d<\/p>\n\n\n\n

19) \u201cAnd God said, \u2018Let the earth put forth grass, herb yielding seed, fruit-tree bearing fruit after its kind.\u2019\u201d It is as is written, \u201cAnd you shall torment your souls on the ninth of the month in the evening.\u201d<\/p>\n\n\n\n

It is written, \u201cGod Lord [ADNI<\/em> HaVaYaH<\/em>], You have begun to show Your servant Your greatness.\u201d Here the name HaVaYaH<\/em> is complete in its sides, illuminating in the right and in the left together. This is why it is written, \u201cLord God,\u201d as well as \u201cYour greatness.\u201d And here, in this awakening of the earth, it is incomplete, for only the left side illuminates, without the right side.<\/p>\n\n\n\n

When the Nukva<\/em> is from Chazeh de<\/em> ZA<\/em> and above, clothing only the left line of Ima<\/em>, she is regarded as Dalet<\/em> of Ehad<\/em> [one], dry, not bearing fruit. But once she has descended from Chazeh de<\/em> ZA<\/em> and below, she receives from ZA<\/em>, from the middle line. At that time that which was dry, when she was from Chazeh de<\/em> ZA<\/em> and above, has become a land, bearing fruits and offspring, since the middle line corrects her to illuminate from both sides.<\/p>\n\n\n\n

But as long as she receives only from Ima<\/em>, from the left line, she was dry and ruined because the Hochma<\/em> on the left cannot illuminate without the Hassadim<\/em> on the right, and then Dinim<\/em> and punishments are extended from her. At that time, when Nukva<\/em> was from the Chazeh<\/em> and above, in Dinim<\/em> of the left, the Creator said, \u201cLet the earth put forth grass,\u201d meaning descend to from-the-Chazeh<\/em>-and-below, and become a fruit-bearing land.<\/p>\n\n\n\n

\u201cAnd God said, \u2018Let the earth put forth grass.\u2019\u201d This is the issue, as it is written, \u201cAnd you shall torment your souls on the ninth of the month in the evening.\u201d On Yom Kippur<\/em> [Day of Atonement], the Nukva<\/em> ascends to the left line of Ima<\/em> and receives there Hochma<\/em> without Hassadim<\/em>. This causes torments of the soul to the Nukva<\/em> because Hochma<\/em> without Hassadim<\/em> does not illuminate and causes Dinim<\/em>. However, afterward, when she descends from the Chazeh<\/em> and below and is corrected by it, this Hochma<\/em> that she previously received from Ima<\/em> in Hassadim de<\/em> ZA<\/em> dresses and illuminates in full. Had she not received the Hochma<\/em> from Ima<\/em>, from the left line, which torments the soul, she would never have had GAR<\/em> because being below the Chazeh<\/em> she is no longer fit to receive Hochma<\/em>.<\/p>\n\n\n\n

It is written, \u201cAnd you shall torment your souls,\u201d for by assuming this torment of the soul on ourselves, which the Nukva<\/em> has due to her ascent to the left line of Ima<\/em>, we have a part in GAR<\/em>, which the Nukva<\/em> later receives from ZA<\/em> after her descent below the Chazeh<\/em>. The Hochma<\/em> she previously received from Ima<\/em> now dresses in Hassadim de<\/em> ZA<\/em> and becomes GAR<\/em>, as it is written, \u201cFor any soul that shall not be afflicted in that same day shall be cut off from her people,\u201d since she has no part in Mochin de<\/em> GAR<\/em> that the Nukva<\/em> later extends. Thus, the awakening of \u201cput forth grass\u201d and the matter of \u201cAnd you shall torment your souls,\u201d are all the same matter, and both apply when the Nukva<\/em> receives from the left line of Ima<\/em>.<\/p>\n\n\n\n

\u201cLord God, You have begun.\u201d Here the name HaVaYaH<\/em> is complete on both sides, right and left. This is the wholeness. In the awakening of the earth it is not complete because the awakening to bear fruit was when she received only from the left side of Ima<\/em>, at which time she was dry, ruined, and incomplete.<\/p>\n\n\n\n

20) It is not written here, \u201cLet there be grass and herb.\u201d In the word Yehi<\/em> [let there be] we read an upper Yod<\/em> and a lower Yod<\/em>, as it is written, \u201cAnd formed,\u201d with two letters Yod<\/em> [in Hebrew], where the upper Yod<\/em> is upper Hochma<\/em>, and the lower Yod<\/em> is the lower Hochma<\/em>, the Nukva<\/em>. These are also the two letters Yod<\/em> in the beginning and end of the combination, YaHDoNHY<\/em> [HaVaYaH<\/em>–ADNI<\/em>]. Yod<\/em>–Hey<\/em>–Yod<\/em> has an upper Yod<\/em>, lower Yod<\/em>, and the letter Hey<\/em> between them, Bina<\/em>, and the lower Yod<\/em> receives from her the Hochma<\/em>. This is the whole of the completeness, for then she receives Hochma<\/em>, which is complete, and not from each side, but only from the left.<\/p>\n\n\n\n

This is why that name was uprooted. The Nukva<\/em> is called \u201cname\u201d and it was planted in another. She was uprooted from above, from Chazeh de<\/em> ZA<\/em>, from the place where she receives only from the left of Ima<\/em>, to below Chazeh de<\/em> ZA<\/em>, to receive Hassadim<\/em> from him, as it is written, \u201cAnd the Lord God planted a garden in Eden, on the east,\u201d planting it in the place below Chazeh de<\/em> ZA<\/em>.<\/p>\n\n\n\n

21) Another way. The Hey<\/em> that is written between Yod<\/em> and Yod<\/em> of Yehi<\/em> [Let there be] implies the blowing of the wind [spirit\/Ruach<\/em>] of Hochma<\/em> from Hotem<\/em> de<\/em> AA<\/em> to ZA<\/em>. And although ZA<\/em> is always in Hassadim<\/em> that are covered from Hochma<\/em>, he still cannot exist without the spirit of Hochma<\/em>. As long as there is no Hochma<\/em> in him, he is VAK<\/em> without a Rosh<\/em>. The first Hey<\/em> in the name, HaVaYaH<\/em>, and the bottom Hey<\/em> in the name, HaVaYaH<\/em>, were completed with this Hey<\/em>, which implies Hotem<\/em> de<\/em> AA<\/em>. The first Hey<\/em>, Bina<\/em>, receives Hochma<\/em> in her left line, from Hotem<\/em> de<\/em> AA<\/em>, and gives to the bottom Hey<\/em>, to the Nukva<\/em>. At that time the two letters Hey<\/em> are together, as it is written, \u201cAha, Lord God [ADNI<\/em> Elokim<\/em>],\u201d implying that wherever the two letters Hey<\/em> are together, when the bottom Hey<\/em> receives Hochma<\/em> from the left line of the first Hey<\/em>, it is written about her, \u201cAha,\u201d implying a time of trouble because at that time the Nukva<\/em> is in trouble: ruined and dry.<\/p>\n\n\n\n

22) There is Yod<\/em>–Hey<\/em>–Vav<\/em> in the cluster of clusters, in the Ruach<\/em> of the scales, ZA<\/em>, in whom are the scales and who is called a \u201ccluster,\u201d as it is written, \u201cMy beloved is to me a cluster of camphor.\u201d<\/p>\n\n\n\n

The upper Yod<\/em>, AVI<\/em>, called Abba<\/em>, crowned in the connection of Atik<\/em>, who is the upper crust that becomes Zach<\/em> and blocks. This is the third correction of the seven corrections of Galgalta de<\/em> AA<\/em>.<\/p>\n\n\n\n

The first Hey<\/em>, YESHSUT<\/em>, are called Ima<\/em>. She is crowned with the Ruach<\/em> [wind\/spirit] of the two holes of the Hotem<\/em>, who went out to revive, to impart Hochma<\/em>, called \u201clife.\u201d This is the seventh correction of the seven corrections of Galgalta de<\/em> AA<\/em>.<\/p>\n\n\n\n

The upper Vav<\/em>, the middle line and Daat<\/em>, in which there is the harsh spark, Masach de<\/em> Hirik<\/em> is crowned on its sides and decides between the two sides in Ima<\/em> and receives GAR<\/em> from there, which are called Atara<\/em> [Aramaic: Keter<\/em>].<\/p>\n\n\n\n

Subsequently, the letters Yod<\/em>–Hey<\/em>–Vav<\/em> expand and become included in ZA<\/em> in a way that three come out of one, one is rewarded with the three of them. As Yod<\/em>–Hey<\/em>–Vav<\/em> are in Galgalta de<\/em> AA<\/em>, they expand in the whole Guf<\/em> of AA<\/em>, in ZAT<\/em>, his HGT<\/em> NHYM<\/em>, to complete everything, since AVI<\/em>, YESHSUT<\/em>, and ZON<\/em> clothe them. When these letters Yod<\/em>–Hey<\/em>–Vav<\/em> are hanging, meaning blocked, they are in clean wool, which is the fifth correction of the seven corrections of Galgalta<\/em>. When they appear to ZA<\/em>, these letters Yod<\/em>–Hey<\/em>–Vav<\/em> settle in him and he is called by them.<\/p>\n\n\n\n

23) Yod<\/em>–Vav<\/em>–Dalet<\/em> de<\/em> HaVaYaH<\/em> in Atik<\/em> is blocked in his crowns, meaning that Malchut<\/em> does not exit his Bina<\/em> and blocks it because the left has no correction except in the scales, and the scales must be hung in Rosh<\/em> Atik<\/em>, which is the Malchut<\/em> that blocks him. So it is in all the Roshim<\/em>, Yod<\/em> is always a Rosh<\/em>.<\/p>\n\n\n\n

Hey<\/em>–Hey<\/em> developed in the other Hey<\/em>, in Hey<\/em> de<\/em> ZA<\/em>, in whom is the place of disclosure. For this reason, the filling of Hey<\/em> is also Hey<\/em>, meaning Hey<\/em>–Hey<\/em>. She has two females because the bottom Hey<\/em>, Malchut<\/em>, is included in her and is in corrections. At the time of Gadlut<\/em>, Malchut<\/em> descends from her and she appears in Hochma<\/em>, but not in her, herself, but in ZA<\/em>.<\/p>\n\n\n\n

Vav<\/em>–Vav<\/em> developed in another Vav<\/em>, in ZA<\/em>, as it is written, \u201clike the good wine, it goes down smoothly for my beloved.\u201d The corrections of above go to my beloved, to ZA<\/em>, in whom there is the harsh spark, Masach de<\/em> Hirik<\/em>, to cover Ima\u2019s<\/em> opening. For this reason, the letter of the filling of Vav<\/em> is with another Vav<\/em>, like this: Vav<\/em>–Vav<\/em>.<\/p>\n\n\n\n

24) It follows that there is a Vav<\/em> above in the Rosh<\/em>, and there is a Vav<\/em> below in ZA<\/em>. There is a Hey<\/em> above in the Rosh<\/em>, and there is a Hey<\/em> below in ZA<\/em>. For this reason they are doubled in the filling because above they are concealed and below, revealed.<\/p>\n\n\n\n

There is a Yod<\/em> above, and another Yod<\/em> does not partake with her, as with the letters Hey<\/em>–Hey<\/em> Vav<\/em>–Vav<\/em>. She is not pronounced along with her, except with a hint that is implied because the filling Vav<\/em>–Dalet<\/em> in Yod<\/em>–Vav<\/em>–Dalet<\/em> is Yod<\/em> in Gematria<\/em>, indicating that she also contains a second Yod<\/em>, below. Two appeared in the Yod<\/em>, which are upper AVI<\/em>. They connect in one degree, in the path of Abba<\/em>, where there is the concealed Daat<\/em>, in one excitement, to part from the left. This is the Vav<\/em>–Dalet<\/em> that are included in Yod<\/em>–Vav<\/em>–Dalet<\/em>. The Yod<\/em> is upper Abba<\/em>, and Vav<\/em>–Dalet<\/em>, upper Ima<\/em>. Woe when Abba<\/em>, Yod<\/em>, parts and the Vav<\/em>–Dalet<\/em> appears.<\/p>\n\n\n\n

25) The perfume and the scent are illumination of Hochma<\/em> of the red engravings of all the Behinot<\/em> of the left line, which are red. They move to illuminate, do not mingle with the place, but promptly return to their place, as it is written, \u201cAnd the animals were running and retuning,\u201d meaning they promptly return to their place. It is also written, \u201cNow flee to your place,\u201d where he hurries to return to his place. It is also written, \u201cThough you go high like a vulture, though you set your nest among the stars,\u201d wanting to extend the Hochma<\/em> and detain it, \u201cFrom there I will bring you down.\u201d But the extension of Hochma<\/em> must be, as it is written, \u201cAnd the animals were running and retuning,\u201d meaning he should promptly return it to its place from below upward and not detain it.<\/p>\n\n\n\n

26) \u201cAnd the earth put forth grass.\u201d This was done when the Nukva<\/em> was planted, after the Nukva<\/em> was built from the Chazeh<\/em> and below. At that time that which was dry became a land for bearing fruits and offspring. Then Avir<\/em>, light of Hassadim<\/em>, came out of Abba<\/em>, and a spark came out of Ima<\/em>, light of Gevurot<\/em>, and when the Avir<\/em> and the spark connected, one Galgalta<\/em> expanded from them, Keter<\/em> de<\/em> ZA<\/em>, at its sides, in the four sides HB<\/em> and HG<\/em> de<\/em> Daat<\/em>. These are regarded as upper AVI<\/em> in Rosh<\/em> ZA<\/em>, and they are Mem<\/em> de<\/em> Tzelem<\/em>. The Galgalta<\/em> filled with dew on her in two colors, white and red, as it is written, \u201cYour dew is as the dew of lights,\u201d light of Hesed<\/em> and light of Gevura<\/em>. This is the first of the seven corrections of Galgalta de<\/em> ZA<\/em>.<\/p>\n\n\n\n

27) Second correction: Three spaces of the inscribed letters Yod<\/em>–Hey<\/em>–Vav<\/em>, HBD<\/em>, appeared in him. This is Lamed<\/em> de<\/em> Tzelem<\/em> in Rosh<\/em> ZA<\/em>.<\/p>\n\n\n\n

Third correction: Raven black hairs hang on the deep holes of the ears, and he cannot hear right or left. It is so because the hairs, which are Dinim<\/em>, are blocking them, and in Gadlut<\/em>, the hairs depart from over the ears, as was said in the seventh correction. Here in the hairs on the Galgalta de<\/em> ZA<\/em>, there is one fine path above, the path in the middle of the head, where the hairs divide to right and left.<\/p>\n\n\n\n

The seven corrections of Galgalta de<\/em> ZA<\/em> divide by three Behinot Meletz<\/em> de<\/em> Tzelem<\/em>, like the seven corrections of Galgalta de<\/em> AA<\/em>, but in a different way because the correction of the crust of the Avir<\/em> is missing here, and a correction in the ears is added here. In Katnut<\/em>, the hairs block the ears. This is the third correction. And in Gadlut<\/em>, the hairs depart from the ears, which is the seventh correction, and then the prayers from the lower ones are received. In this manner, Galgalta<\/em> was established in four Mochin<\/em>: HB<\/em>, HG<\/em> de<\/em> Daat<\/em>, and after these four Mochin<\/em> she is called Mem<\/em> de<\/em> Tzelem<\/em> because each Moach<\/em> [brain\/Mocha<\/em>] comprises ten Sefirot<\/em>, and they are forty Behinot<\/em>.<\/p>\n\n\n\n

It indicates that in the middle line, Daat<\/em>, he does not unite the right and left, to clothe the Hochma<\/em> in the left with the Hassadim<\/em> on the right, which was done by the force of the Din<\/em> in the middle line. For this reason, the Din<\/em> became Hesed<\/em>, and both are one Behina<\/em>. Therefore, they are 30, three Behinot<\/em> of ten Sefirot<\/em>, which are HBD<\/em>.<\/p>\n\n\n\n

But in Mem<\/em> de<\/em> Tzelem<\/em>, in upper AVI<\/em>, they never receive Hochma<\/em> and there is no need for the decision of the middle line. For this reason, the Hesed<\/em> and Din<\/em> in the middle line are separated from each other because the Din<\/em> in the middle line does not become Hesed<\/em> here because it does not cause the unification of right and left. Instead, Hesed<\/em> and Din<\/em> in Daat<\/em> are regarded as two separate ten Sefirot<\/em>, hence there are four Mochin<\/em>, and they are 40. This is the first correction.<\/p>\n\n\n\n

The second correction is the Mochin de<\/em> YESHSUT<\/em> in ZA<\/em>, Lamed<\/em> de<\/em> Tzelem<\/em> in Rosh<\/em> ZA<\/em>, in whom the Daat<\/em> decides between right and left, between HB<\/em>, by the force of Din<\/em> in him, the Masach de<\/em> Hirik<\/em>. For this reason Din<\/em> turns to Hesed<\/em>, and there are only three Behinot<\/em> of ten Sefirot<\/em> here, which are thirty. This is the second correction.<\/p>\n\n\n\n

The third correction is raven black hair that extends from the Dinim<\/em> in the three Mochin<\/em>, HBD<\/em>, in the second correction. For this reason, it blocks the ears so they do not distinguish between good and bad, and the prayers of the lower ones are not received. It is so at the time of Katnut<\/em>.<\/p>\n\n\n\n

But in Gadlut<\/em>, this hair is corrected in Mem<\/em> de<\/em> Tzelem de<\/em> NHY<\/em>, and then departs over the ears, which open up, as was said in the seventh correction. Over Galgalta de<\/em> ZA<\/em> there is a smooth line, where the hair divides to right and left. It is called a \u201cpath of division of the hair,\u201d where there is no hair or Dinim<\/em> at all, but rather wondrous Hesed<\/em>. For this reason, it is white.<\/p>\n\n\n\n

It is written, \u201cThe path of the righteous is as the light of dawn that shines brighter and brighter.\u201d This is written about the path of division of the hair in Galgalta de<\/em> AA<\/em>. From the path of AA<\/em> it extends to the path of division of the hair of ZA<\/em>, of which it is written, \u201cAll the paths of the Lord are mercy and truth.\u201d It is so because through the hair of the right appear Hassadim<\/em> to the worshippers of the Creator, and through the hair of the left appear punishments to the wicked who do not worship the Creator. When it reaches the lower ones, they recognize the difference, which is the path of division of the hair between a servant of the Creator and one who does not serve Him. Through that recognition they are rewarded with complete Dvekut<\/em> [adhesion] with the Creator, and then \u201cAll the paths of the Lord are mercy and truth.\u201d<\/p>\n\n\n\n

28) The fourth correction is Metzah<\/em> that does not illuminate, from which Din<\/em> and strife extend to the world, except during Gadlut<\/em>, when the desire of Metzah<\/em> de<\/em> AA<\/em> oversees the Metzah<\/em> de<\/em> AA<\/em>.<\/p>\n\n\n\n

The fifth correction is eyes in three colors\u2014black, red, and green\u2014to fear them, since all these colors imply Dinim<\/em>: red is left, green is the middle line, and black is Malchut<\/em>. In Gadlut<\/em> they are as is written \u201cBathing in milk,\u201d which illuminates. It is Hesed<\/em> that extends from Atik<\/em>, as it is written, \u201cYour eyes shall see Jerusalem a peaceful habitation,\u201d without any Din<\/em>.<\/p>\n\n\n\n

It is written, \u201cJustice would lodge in her.\u201d Thus, there is Din<\/em> in her, called \u201cjustice\u201d? \u201cA peaceful habitation\u201d was said when the eye of Atik<\/em> that is blocked shines, as it is written, \u201cBathing in milk,\u201d for it is written \u201cYour eye\u201d without the Yod<\/em> of the plural form [in Hebrew], as there is no left in Atik<\/em>, and the two eyes are considered the right eye.<\/p>\n\n\n\n

29) The sixth correction is the nose of the Partzuf<\/em>, which is short, for recognition. A Partzuf<\/em> can be identified by the nose, as we learn. We do not testify until a Partzuf<\/em> is Panim<\/em> [face] with the nose. Three flames burn in its holes. These are three Behinot<\/em> of Din<\/em>, which extends from Bina<\/em>, from Malchut<\/em>, and from the left line.<\/p>\n\n\n\n

The seventh correction is a twisted degree, to hear good and bad. During Gadlut<\/em>, when the hair that blocked the ears departs from them, they open up to hear good and bad, to benefit the good, and to punish the bad, and to receive the prayers of the lower ones.<\/p>\n\n\n\n

This clarifies the seven corrections of Galgalta de<\/em> ZA<\/em>, where Galgalta<\/em> and the four sides in her govern the Mem<\/em> de<\/em> Tzelem<\/em>, and the three spaces in Galgalta<\/em> are Lamed<\/em> de<\/em> Tzelem<\/em> and the hair and the two ears are the hidden NH<\/em>, Metzah<\/em> is Yesod<\/em> in them, and the two eyes are the revealed NH<\/em>. The nose is regarded as Yesod<\/em> and Malchut<\/em> in them. Here The Book of the Concealed<\/em> interprets primarily the Din<\/em> in them at the time of Katnut<\/em>, and the Behinot Meletz<\/em> de<\/em> Tzelem<\/em> were said primarily for the time of Gadlut<\/em>.<\/p>\n\n\n\n

30) It is written, \u201cI am the Lord; this is My name. It speaks in a revealed manner, \u201cI,\u201d and a concealed manner, \u201cThis\u201d [\u201che\u201d in Hebrew] in the same sentence. It should have said, \u201cI am the Lord; it is My name.\u201d And it says that \u201cI\u201d and \u201cHe\u201d are two names, as it is written, \u201cI will put to death, and I will revive.\u201d It is also written, \u201cI will carry and I will suffer. This \u201cI\u201d is the name of Malchut<\/em>. He [Hey<\/em>–Vav<\/em>–Aleph<\/em>] is also a name, as it is written, \u201cHe has made us, and not we.\u201d Likewise, \u201cHe is unique and who can turn Him?\u201d Thus, He is also called \u201cHe,\u201d since the \u201cHe\u201d is called one who is concealed and is not present, HS<\/em> de<\/em> AA<\/em>, which was blocked and does not open before the end of correction.<\/p>\n\n\n\n

\u201cHe\u201d is one who is not apparent to the eye, who is not available for reception of Hochma<\/em>, called \u201ceye,\u201d meaning upper AVI<\/em>, who are covered Hassadim<\/em> and never receive Hochma<\/em>. It is written about them, \u201cFor He desires mercy.\u201d \u201cHe\u201d is called one who is not called by name, Bina<\/em>, YESHSUT<\/em>, in whom the left line came out. And before the middle line decided between right and left, clothing the Hochma<\/em> in the left in the Hassadim<\/em> on the right, she is not called by a name because she is concealed and does not illuminate.<\/p>\n\n\n\n

31) The meaning of the three letters of \u201cHe\u201d [Hey<\/em>–Vav<\/em>–Aleph<\/em>]: HS<\/em> and AVI<\/em> and YESHSUT<\/em> are each called \u201cHe.\u201d The Hey<\/em> of \u201cHe\u201d comprises Vav<\/em>, and the Vav<\/em> comprises Aleph<\/em> of \u201cHe\u201d, and does not comprise the Hey<\/em> of \u201cHe.\u201d Aleph<\/em> goes to Yod<\/em>, Yod<\/em> goes to the Yod<\/em> that is more concealed than all that are concealed, in which the Vav<\/em>–Dalet<\/em> of the filling Yod<\/em>–Vav<\/em>–Dalet<\/em> are not connected. Woe when the Yod<\/em> does not illuminate to Vav<\/em>–Dalet<\/em>.<\/p>\n\n\n\n

The Hey<\/em> of \u201cHe\u201d is Bina<\/em> when she is in the left, prior to unification in the middle line.<\/p>\n\n\n\n

Vav<\/em> of \u201cHe\u201d is ZA<\/em>. When Bina<\/em> returns her Bina<\/em> and TM<\/em> to the left line, ZA<\/em> rises with them to Bina<\/em>, too, where he takes the form of the Aleph<\/em> of \u201cHe,\u201d which is a depiction of the letters Yod<\/em>–Vav<\/em>–Dalet<\/em>. Vav<\/em> is ZA<\/em>, the middle line; the upper Yod<\/em> atop it is the right of Bina<\/em>, included in ZA<\/em>, and the Dalet<\/em> below is the left of Bina<\/em>, included in ZA<\/em>.<\/p>\n\n\n\n

Hey<\/em> contains Vav<\/em>. During the elicitation of the left of Bina<\/em>, Bina<\/em> already includes within it Vav<\/em>, ZA<\/em>, who rose together with Bina<\/em> and TM<\/em> de<\/em> Bina<\/em>. Vav<\/em> contains Aleph<\/em>, which is the Vav<\/em> in the middle of the Aleph<\/em>, which consists of two lines of Bina<\/em>, which are Yod<\/em>–Dalet<\/em>. But it does not contain Hey<\/em> because Vav<\/em> has still not decided between the right and left of the Hey<\/em>, hence it does not contain it.<\/p>\n\n\n\n

For this reason, Aleph<\/em> goes to Yod<\/em>, meaning that the illumination of ZA<\/em>, Aleph<\/em>, illuminates only in its upper Yod<\/em>, right, since the left in it, Dalet<\/em>, still does not illuminate before the decision of the middle line.<\/p>\n\n\n\n

For this reason, YESHSUT<\/em> is called \u201cHe,\u201d where the lights are hidden from the lower ones. It is thus considered that Aleph<\/em> goes to Yod<\/em>, to upper AVI<\/em>, and causes them that Yod<\/em>, too, Abba<\/em>, would part from Vav<\/em>–Dalet<\/em>, Ima<\/em>. At that time their lights are also hidden and they are called \u201cHe.\u201d Yod<\/em>, AVI<\/em>, goes to the Yod<\/em> that is more concealed than all that are concealed, to HS<\/em> de<\/em> AA<\/em>, who is more concealed than all that are concealed because the Vav<\/em>–Dalet<\/em> in him are not connected, causing him to not impart upon the Nukva<\/em>. He is called Vav<\/em> Dalet<\/em> of the filling, Yod<\/em>–Vav<\/em>–Dalet<\/em>, the Bina<\/em> that returned to his head. This is why he, too, is called \u201cHe.\u201d<\/p>\n\n\n\n

For this reason, Abba<\/em>, who is Yod<\/em>, does not illuminate to Ima<\/em>\u2014Vav<\/em>–Dalet<\/em> of the filling of Yod<\/em>. And because Ima<\/em>, Vav<\/em>–Dalet<\/em>, does not illuminate, it follows that YESHSUT<\/em>, Hey<\/em> de<\/em> HaVaYaH<\/em>, do not illuminate because they receive from upper Ima<\/em>, from Vav<\/em>–Dalet<\/em>. Woe when the Yod<\/em> does not illuminate to Vav<\/em>–Dalet<\/em>, for then there is separation between the Yod<\/em> and Hey<\/em>, too.<\/p>\n\n\n\n

32) When Yod<\/em> departed from Vav<\/em>–Dalet<\/em> due to the iniquities of the world, the nakedness of everyone appeared, since Vav<\/em>–Dalet<\/em> has been darkened, meaning upper Ima<\/em>, from whom all the Partzufim<\/em> of Atzilut<\/em> and BYA<\/em> receive. It is written about it, \u201cDo not uncover your father\u2019s nakedness,\u201d since upper AVI<\/em>, who are Yod<\/em>–Vav<\/em>–Dalet<\/em>, are both called Abba<\/em>. And when Yod<\/em> departed from the Hey<\/em>, after the Vav<\/em>–Dalet<\/em> have darkened, the Yod<\/em> cannot impart upon the Hey<\/em>, to YESHSUT<\/em>. It is written about it, \u201cAnd do not uncover your mother\u2019s nakedness, she is your mother, do not uncover her nakedness.\u201d YESHSUT<\/em> are both called Ima<\/em>. \u201cYour mother\u201d is as is written, \u201cBut if you call upon Bina<\/em>,\u201d thus YESHSUT<\/em>, which are Bina<\/em>, are called \u201cmother.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

14) Chapter two, in which the beard of faith is clarified. Malchut, called \u201cfaith,\u201d receives from him all her corrections until […]<\/p>\n","protected":false},"featured_media":0,"parent":15764,"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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