{"id":15929,"date":"2026-01-20T14:06:53","date_gmt":"2026-01-20T14:06:53","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15929"},"modified":"2026-01-20T14:06:54","modified_gmt":"2026-01-20T14:06:54","slug":"the-nails","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-nails\/","title":{"rendered":"The Nails"},"content":{"rendered":"\n

268) The nails in the back of the fingers are illuminations of the fire, and the fingers themselves, inside the hand, are illuminations of the light. The nails behind the fingers are other faces, which should illuminate from within the candle, Malchut<\/em>. These faces are called Achoraim<\/em>. The fingers inside the hand, which are without nails, are the inner faces, which are covered, and in which there is no seeing, Hochma<\/em>, as it is written, \u201cAnd you shall see My back,\u201d which are the back of the fingers with their nails. It is also written \u201cBut My face shall not be seen.\u201d These are the fingers inside the hand, which are without nails, being an inner face.<\/p>\n\n\n\n

269) When blessing for the candle, one needs to show the back of the fingers with the nails, implying the four Merkavot<\/em>, so they will illuminate from within the candle, which indicates Malchut<\/em>. However, the front of the fingers does not need to be shown, illuminating out of that candle, Malchut<\/em>, as it illuminates only out of the upper candle, up above, Hochma de<\/em> ZA<\/em>, who is covered and concealed, and whose Hochma<\/em> is not revealed at all. It does not illuminate from within the candle that appears, Malchut<\/em>, in which the Hochma<\/em> is disclosed.<\/p>\n\n\n\n

This is why the back of the fingers with the nails on them needs to be shown, as it extends Hochma<\/em> from the candle, Malchut<\/em>, and the front of the fingers does not need to be shown before that candle, as it is hidden and illuminates in hiding, not receiving Hochma<\/em> from that candle because it is internality and illuminates from within. It is superior and illuminates from the upper ones.<\/p>\n\n\n\n

Man is a Merkava<\/em> for ZON<\/em>. The hands are HG<\/em>, which become HB<\/em> at the time of Gadlut<\/em>, as it is written, \u201cLift up your hands to the sanctuary.\u201d In each hand are three joints, HBD<\/em>. The three joints of the right are HBD<\/em> de<\/em> Hochma<\/em>, and the three joints of the left are HBD<\/em> de<\/em> Bina<\/em>. The biceps connected to the shoulder is Daat<\/em>, the arm is Bina<\/em>, and the joints of the fingers are Hochma<\/em>. Thus, man\u2019s fingers indicate Hochma<\/em>.<\/p>\n\n\n\n

It is known that there is no degree without Panim<\/em> [anterior] and Achoraim<\/em> [posterior]. This is because in each degree are ten Sefirot KHB<\/em> TM<\/em>, where KH<\/em> and half of Bina<\/em> are regarded as Panim<\/em> of the degree, below which is a Parsa<\/em> that, in Katnut<\/em>, elicits half a degree to the degree below it, which are half of Bina<\/em> and TM<\/em>. In Gadlut<\/em>, the Masach de<\/em> Malchut<\/em> descends from the Parsa<\/em> to her place below, returning the half of Bina<\/em> and TM<\/em> to the degree. For this reason, those Bina<\/em> and TM<\/em> that fell in the Katnut<\/em> of the degree are called Achoraim<\/em> of the degree even during the Gadlut<\/em> after they returned to the degree.<\/p>\n\n\n\n

The degree of fingers is also divided into the two above-mentioned halves, Panim<\/em> and Achoraim<\/em>, where KH<\/em> and half the Bina<\/em> in them are considered the Panim<\/em> of the fingers. These are the fingertips, on the side of the flesh. And Bina<\/em> and TM<\/em> that fell from the degree during the Katnut<\/em>, and returned at the time of Gadlut<\/em>, which are regarded as Achoraim<\/em>, are the fingertips on the side of the nails. The nails, Parsa<\/em>, separate between Kelim<\/em> de<\/em> Panim<\/em> and Kelim<\/em> de<\/em> Achoraim<\/em>.<\/p>\n\n\n\n

In general, Malchut<\/em> is regarded as Achoraim de<\/em> ZA<\/em>. In particular, all the Behinot<\/em> of Achoraim<\/em> in ZA<\/em> were given to Malchut<\/em> in regard to the sowing off. For this reason, each Behina<\/em> in the fingers receives from its corresponding Behina<\/em>. The Panim<\/em> of the fingers receives from Hochma de<\/em> ZA<\/em>, who is Panim<\/em>, and in which the Hochma<\/em> does not appear, as it was said that the Panim<\/em> of the fingers do not need to be shown so they would illuminate from within that candle because they have no relation to Malchut<\/em>.<\/p>\n\n\n\n

It was said that they illuminate only from within the upper candle up above, but receive from Hochma de<\/em> ZA<\/em>, who is the Behina<\/em> [discernment] opposite them, which is related to them. But the Achoraim<\/em> of the fingers receive from Hochma<\/em> in Malchut<\/em>, who is the Behina<\/em> opposite them, which is related to them. When blessing on the candle, the back of the fingers with the nails should be down, illuminating from within the candle, since they receive from the candle, Malchut<\/em>, as it is the Behina<\/em> opposite them.<\/p>\n\n\n\n

270) When the Sabbath ends, one should smell the perfumes because the spirit has departed from the man, meaning the addition of Neshama<\/em> of the Sabbath, while the Nefesh<\/em> of the man remains bare by that departure\u2014that the Ruach<\/em> [spirit] has departed from her.<\/p>\n\n\n\n

271) It is written, \u201cAnd he smelled the smell of his clothes and blessed him.\u201d The smell is the keeping of the Nefesh<\/em> because it enters the Nefesh<\/em> and not the Guf<\/em> [body]. \u201cAnd he smelled the smell of his clothes\u201d means that they were the clothes of Adam HaRishon<\/em> that the Creator had given him.<\/p>\n\n\n\n

272) When Adam sinned, the garment of honor\u2014in which he was dressed initially, when the Creator admitted him into the Garden of Eden\u2014was removed from him. After he sinned, He clothed him with a different garment. The first garment, which Adam wore at first, in the Garden of Eden, was of those blessings that are called Achoraim<\/em>, which are the garments that are called \u201cnail garments.\u201d<\/p>\n\n\n\n

273) When he was in the Garden of Eden, all those chariots and all those holy camps were circling Adam. He was guarded from everything, and no evil thing could reach him. When he sinned, these garments of nails were removed from him and he feared evil things and evil spirits, and those holy camps that surrounded him and guarded him had parted from him. Of all those attires, only the nails at his fingertips remained, surrounded by the filth of the Sitra Achra<\/em>.<\/p>\n\n\n\n

The nails are the Parsa<\/em> that separates the Kelim<\/em> of Panim<\/em> [face] from the Kelim<\/em> of Achoraim<\/em> [back]. It is attached to the Kelim<\/em> of Achoraim<\/em> because it is the root of their illumination, as their whole illumination comes from the Parsa<\/em>, lowering the ending Malchut<\/em> from it to her own place. By that, the Kelim<\/em> of Bina<\/em> and TM<\/em> rose from the place to which they fell to their own degree, where they became the left, and Kelim<\/em> of Achoraim<\/em>. Thus, the Parsa<\/em> is the root of their illumination and is thus attached to them as the nails are attached to the fingertips.<\/p>\n\n\n\n

As the Parsa<\/em> is the root of the Kelim<\/em> of Achoraim<\/em>, it is the root of the illumination of the lower degree. This is because when the Kelim<\/em> of Achoraim<\/em>, Bina<\/em> and TM<\/em>, rise to their degree, they take the lower degree with them and elevate it to their degree. Thus, the Parsa<\/em> has become the root of the lower degree, as well, as it is the root of the Kelim<\/em> of Achoraim<\/em>. For this reason, the Parsa<\/em> is attached to the Kelim<\/em> of the lower degree, as well.<\/p>\n\n\n\n

The souls of Adam and Eve are from the degree below ZON<\/em> because they emerge and cascade from them. It follows that when the Parsa<\/em> of ZON<\/em> raised their Kelim<\/em> of Bina<\/em> and TM<\/em>, which were fallen in the souls of Adam and Eve, the souls of Adam and Eve rose along with them to the place of Malchut<\/em> of Atzilut<\/em>, \u201cThe Garden of Eden,\u201d as it is written, \u201cAnd the Lord God took the man, and put him in the garden of Eden.\u201d Thus, that same Parsa<\/em> of Malchut<\/em> of Atzilut<\/em>, attached to the Kelim<\/em> of Achoraim<\/em>\u2014which are her Bina<\/em> and TM<\/em>\u2014is also attached to Adam, to whom she is the root, as she is the root of the Kelim<\/em> of Achoraim<\/em>.<\/p>\n\n\n\n

It was said that the first clothing that Adam wore in the Garden of Eden was of those Merkavot<\/em> called Achoraim<\/em>, which are the garments called \u201cnail garments.\u201d This is so because as the nails cling to Malchut\u2019s<\/em> Kelim<\/em> of Achoraim<\/em>, they clothe the whole of the level of Adam HaRishon<\/em> because the nails were the root of their illumination.<\/p>\n\n\n\n

This attire was very important, as it is the Parsa<\/em> of Malchut<\/em> of Atzilut<\/em> on her Kelim<\/em> of Achoraim<\/em>. And when he sinned and those nail garments were removed from him, he feared evil things and evil spirits, and those holy camps that surrounded and protected him departed. Of all those garments, only those nails in the fingertips remained.<\/p>\n\n\n\n

After the sin, the soul\u2014which had come to him from Atzilut<\/em> through the Parsa<\/em>\u2014was lost. Naturally, the nail garment that comes from the Parsa<\/em> was lost, as well. And befitting the small measure of his high soul that remained in him, a part of the nail garment remained in him, as well. This is the surplus of the nails on the fingertips. And since the nails are considered Kelim<\/em> of Achoraim<\/em>, the Sitra Achra<\/em> has the strength to cling to them and suckle from them. The part of the nails that is not attached to the flesh of the finger, where there is always filth, is the place from which the Sitra Achra<\/em> always sucks. This is why it is forbidden to grow them beyond the finger-flesh.<\/p>\n\n\n\n

274) For this reason, one should not grow one\u2019s nails, for there is filth in them. As they grow, the force of Din<\/em> grows upon him, too, by the force of the Klipot<\/em> that suckle from the nails that surpass the flesh. One should attend to it everyday. He should cut them but not throw them away, to not act disrespectfully in that place, since their root is a high place and one could be harmed by it.<\/p>\n\n\n\n

It is all as it is above. The Sitra Achra<\/em> surrounds all the Kelim<\/em> of Achoraim<\/em> above; hence, the nails, too, are surrounded by filth, since they extend from the Achoraim<\/em> and must not be in the place of the world, in an inhabited place.<\/p>\n","protected":false},"excerpt":{"rendered":"

268) The nails in the back of the fingers are illuminations of the fire, and the fingers themselves, inside the 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