json/Kabbalah/Zohar/Idra Zuta/English/merged.json

{
    "title": "Idra Zuta",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Idra_Zuta",
    "text": [
        "<b>The Holy Small Gathering</b><br>We have learned that on the day when Rabbi Shimon wished to leave the world and was settling his affairs, his companions gathered in his home. Rabbi Elazar his son, Rabbi Aba and the rest of the companions appeared before him, and the house was full. Rabbi Shimon looked up and saw that the house was full. He wept and said, at a different time, when I was sick, Rabbi Pinchas ben Yair came before me. They waited for me until now until I found my place <i>in the Garden of Eden</i>. When I returned, fire encircled me, which never ceased. No one appeared <i>before me</i> except with permission. Now I see that <i>the fire</i> is extinguished, and the house is full.",
        "While they were seated, Rabbi Shimon opened his eyes and saw what he saw, while a fire surrounded the house. Everyone left; Rabbi Elazar his son and Rabbi Aba remained, while the other companions stayed outside. Rabbi Shimon said to Rabbi Elazar his son, go out and see if Rabbi Yitzchak is present, because I was his guarantor. Tell him to settle his affairs and be seated by me, blessed is his portion.",
        "Rabbi Shimon rose and sat down. He laughed and rejoiced, saying, where are the companions? Rabbi Elazar rose and ushered them in, and they sat before him. Rabbi Shimon raised his arms and recited a prayer. He rejoiced and said, let the companions that were present at the house of gathering, <i>that is, the Greater Gathering</i>, join us. Everyone left, while Rabbi Elazar his son, Rabbi Aba, Rabbi Yehuda, Rabbi Yossi, and Rabbi Chiya remained. In the meantime, Rabbi Yitzchak arrived. Rabbi Shimon said to him, how goodly is your portion! How much more joy will you have this day! Rabbi Aba sat behind his shoulders while Rabbi Elazar sat before him.",
        "Rabbi Shimon said, this time is a time of goodwill, and I wish to arrive in the world to come without shame. I wish to reveal before the Shechinah subjects that I have not hitherto revealed, lest it shall be said that I passed away from the world at a disadvantage. These were hidden in my heart until now, through which to enter the world to come.",
        "This is how I shall arrange you: Rabbi Aba shall write, Rabbi Elazar my son shall repeat, and the companions shall whisper in their hearts. Rabbi Aba rose from behind him as Rabbi Elazar his son sat before him. He said to him, Rise, my son; let another sit there. Rabbi Elazar rose.",
        "Rabbi Shimon wrapped himself <i>with his garment</i> and sat down. He opened and said, “The dead cannot praise Yah, nor can any who go down into silence” (Tehillim 115:17). “The dead cannot praise Yah,” surely refers to those who are called dead; for the Holy One, blessed be He, is called life and dwells among those that are called living – <i>that is, the righteous –</i> not among those who are called dead – <i>that is, the evil</i>. The ending of the verse<i> is the proof</i>. It reads, “nor can any who go down into silence (<i>Dumah</i>),” that is, all those who descend to <i>the angel Dumah</i>, <i>for</i> they will remain in hell, unlike those who are called living. <i>They are the righteous</i>, whom the Holy One, blessed be He, delights to honor.",
        "Rabbi Shimon said, how different is this time from the <i>Greater Gathering</i> <i>in Portion Naso</i>. During that gathering, the Holy One, blessed be He, appeared along with his chariots. Now the Holy One, blessed be He, appears with the righteous that are in the Garden of Eden. This did not occur at the gathering. And the Holy One, blessed be He, delights in the honor of the righteous more than in his own, as written about Jeroboam who offered incense and worshipped idols but the Holy One, blessed be He, was longsuffering with him <i>and did not punish him</i>. But once he put out his hand against Ido the prophet, his hand dried up, as written, “And his hand, which he put out against him, dried up” (I Melachim 13:4). It does say that for his idol worship, but for putting out his hand against Ido the prophet. And now the Holy One, blessed be He, delights in our honor, seeing that all<i> the righteous in the Garden of Eden</i> accompanied him.",
        "<i>Rabbi Shimon</i> said, here is Rav Hamnuna Saba with seventy righteous people engraved with crowns, each and every one illuminated with the splendor of the most concealed Atika Kadisha. And he comes joyfully to listen to the words I speak. Still seated he said, Rabbi Pinchas ben Yair is here. Prepare his place. The companions that were there trembled, rose and sat in the corner of the house, whereas Rabbi Elazar and Rabbi Aba remained before Rabbi Shimon. Rabbi Shimon said, during the <i>Greater</i> Gathering it transpired that all the companions were speaking, and I among them. Now I alone shall speak, and everyone will listen to my words, those above and those below; blessed is my portion this day.",
        "Rabbi Shimon opened and said, “I am my beloved’s, and his desire is towards me” (Shir Hashirim 7:11). All the days that I was attached to this world, I was attached to the Holy One, blessed be He, by a single tie. Therefore now, “his desire is towards me”; as he and his entire holy retinue came to joyfully listen to secret matters and to the praise of Atika Kadisha, the most concealed, which is detached and separate from all yet is inseparable; for everything is attached to it and it is attached to everything; it is everything.",
        "<b>The nine lights that are ablaze with the restorations of the ancient one.</b><br>The most ancient, <i>called the unknowable head</i>, the most concealed was established yet not established. It was established to uphold everything, <i>since it is the first Partzuf of Atzilut, and everything is upheld by its establishments. Yet</i> it itself was not established, <i>its establishments reveal nothing of itself</i>, and it is not present, <i>that is, it is incomprehensible</i>.",
        "As it became established, it produced nine lights that shone from it, from what it established. <i>They are the nine Sefirot – Keter, Chochmah, Binah, Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod of Arich Anpin; as its garments are Aba and Ima, the male and the female.</i>  They are alight with its fire <i>of the unknowable head</i>, with its restorations. These <i>nine</i> lights are set alight by it <i>with Chassadim</i> and are ablaze from it <i>with Gvurot</i> and keep emanating in every direction, <i>both to Chochmah and Chassadim</i> like a candle from which lights emanate in every direction, yet when one approaches to understand the spreading lights, only the candle alone is there. <i>That is, the candle and the lights spreading from it are not two different things, since the light spreading from the candle does not have its own existence or power; rather, its entire existence lies in the candle. If you take the candle somewhere else, the lights will spread there instead of remaining in the previous location.</i> Such is Atika Kadisha. It is the most concealed superior candle, which is incomprehensible save through the lights spreading <i>from it</i>. <i>Some are</i> revealed and some are concealed. They are called the holy name. <i>But the lights emanating from Atika Kadisha have no separate existence, Heaven forbid. Rather, they exist entirely within Atika Kadisha. Even though they are comprehensible whereas Atika Kadisha is incomprehensible, like lights emanating from a candle.</i> Hence, it is all one.",
        "The companions have said in earlier volumes that <i>the changes spreading from the blessed One</i> are created levels, <i>that is, they are formed by created formations</i> and Atika Kadisha appears in each and every one, because they are formations of Atika Kadisha.<i> That is, they are kinds of covers over the illumination of blessed Infinity. People can comprehend it through them. Hence it is created in relation to man, but there is no change in the light itself, Heaven forbid. It is like a man who dresses himself before his friends. He is unaffected by the garments, but the others are.</i> This is not the time for these matters, because I have spoken about them at the holy Gathering. <i>Now</i> I see that which I have not known thus. Up until now the matter has been hidden in my heart. Now I alone give testimony before the holy King, and <i>before me</i> are all the truly righteous who came to hear these words.",
        "<b>The skull of Atika</b><br>The skull, <i>namely, Keter</i>, of the white head, <i>that is, the head of Arich Anpin that is completely white, which denotes the sway of Chesed</i>, has neither beginning nor end <i>of the appearance of Chochmah. This refers to the upper Chochmah and the lower Chochmah, since the flow of Chochmah and the flow of Chassadim are united within it as one light of Chassadim.</i> The unison of its abundance pours and shines <i>from it</i>, and the righteous receive from it four hundred desirable realms in the world to come. From the unity of streams, which is the white head, dew – <i>abundance</i> – drips daily down to Zeir Anpin, which is the location called heaven. With it, <i>this dew</i>, the dead will arise in the future as written, “therefore Elohim give you of the dew of heaven” (Bereshit 27:28). <i>That is the dew of Zeir Anpin that is called heaven.</i> And its head is filled. It flows from this Zeir Anpin to the apple field, <i>which is Malchut</i>, and the entire apple field is illuminated by this dew.",
        "This Atika Kadisha, <i>Arich Anpin</i>, is hidden and concealed. The upper incomprehensible Chochmah is present in that head, <i>Keter of Arich Anpin</i>. The head alone is visible in Atika. <i>The head is the first three Sfirot of Arich Anpin that are called head; but the seven lower Sfirot of Arich Anpin are encased in Aba and Ima, the Male and Female of Atzilut and are therefore not revealed</i>, for it is the beginning (head) of all beginnings; <i>all the Partzufim of Atzilut are connected to it: Aba and Ima encase its Chesed, Gvurah and Tiferet; the Male and Female encase its Netzach, Hod and Yesod. The other Partzufim of Atzilut, however, are not encased by their lower counterpart but only by the lower three Sfirot – Netzach, Hod and Yesod; their Keter, Chochmah, Binah, Chesed, Gvurah and Tiferet are exposed</i>. The upper Chochmah – the head, <i>as said before</i> – is imperceptible within <i>the head of Arich Anpin</i> and is called the upper brain, the concealed brain, the calm and silent brain. None can comprehend it save for itself.",
        "<b>The three heads of Atika</b><br>Three heads were engraved within each other, <i>that is, the concealed Chochmah within the skull</i>, and above each other, <i>that is, the unknowable head above the skull. He explains</i>, one head is concealed Chochmah, which is covered and unopened. This concealed Chochmah is the head for every head of any other Chochmah. <i>This is the first head going upward. The second head</i> is the upper head, the most concealed Atika Kadisha. <i>It is the skull of Arich Anpin. The third highest head is</i> the beginning of every beginning, a head that is not a head. <i>That is, a head denotes the beginning of expansion and comprehension; yet nothing of this head is comprehensible</i>, because what is inside this head does not know, nor is it known, since it is attached to neither wisdom nor understanding. Hence it is called, “Therefore now flee to your place” (Bemidbar 24:11), “And the living creatures ran and returned” (Yechezkel 1:14), <i>because it is incomprehensible</i>.",
        "Atika Kadisha, <i>which is the skull of Arich Anpin</i>, is called nothingness (<i>ayin</i>) because nothingness derives from <i>the unknowable head</i>. <i>Meaning that this top of the skull is close to the unknowable head, which is utterly incomprehensible; it is therefore incomprehensible as well.</i> <i>It is called nothingness,</i> <i>indicating that it cannot be conceived. For that reason,</i> all the hairs and eyebrows <i>over the skull are not from it, because Judgments cannot have a hold on it.</i> They emerge from the concealed brain. <i>They are therefore</i> all smooth<i>, that is, soft without Judgment. They are all the same</i> of equal weight, <i>since here everything is the one light of Mercy</i>. The back of the head is not visible because<i> it alludes to Judgments and the back, as meant in, “for they have turned their back (lit. nape) to me, and not their face” (Yirmiyahu 2:27).</i>",
        "This is entirely because this Atika is in one light, <i>that is, under the sway of Chassadim, which is why there is no room for Judgments to appear</i>. It is completely joyous and never changing <i>from shining</i> with mercy. <i>Even though we distinguish among three columns in it – right, left, and central – it never deviates from the aspect of the right column and is always considered to be of mercy and Chassadim.</i> It is present in the thirteen attributes of Mercy, because the incomprehensible Chochmah within it, divided into three times four, <i>equaling twelve,</i> while it, Atika <i>itself</i> includes them and has control over them. <i>Therefore, there are thirteen attributes including it.</i>",
        "<b>The path of the parting of the hair</b><br>A path shines in the center at the parting of the hairs that come out of the <i>concealed</i> brain<i>, which is incomprehensible Chochmah.</i> It is the path wherein the righteous shine in the world to come, as written, “But the path of just men is like the gleam of sunlight…” (Mishlei 4:18), wherefore it is written, “then shall you delight yourself in Hashem” (Yeshayahu 58:14). All other paths that derive from Zeir Anpin – <i>the six hundred thirteen paths</i> –are illuminated by this path.",
        "This Atika, <i>Arich Anpin</i>, the most primordial – <i>Supernal Aba and Ima that are called old stem from it –</i> is the supernal Keter on high, <i>that is, Keter of Arich Anpin</i>. Every crown is crowned with it,<i> that is, every brain. All brain lobes are called crowns, being the seven perfections of the head that shall be explained soon and the thirteen features of the beard.</i> Crowns – <i>Aba and Ima</i> – shine <i>from it</i>, and all the other candles, <i>the seven lower Sefirot that contain Judgments</i> are alight with it and shine. <i>Nevertheless</i>, it <i>itself</i> is a supernal concealed and unknown candle.",
        "<b>Atika is present in three, in two and is one </b><br>This Atika, <i>Arich Anpin</i>, is present in three heads. <i>They are the skull, the air, and concealed Chochmah (as said in the Great Gathering, commentary to section 23).</i> They are incorporated in a single head, <i>being altogether one head of Arich Anpin.</i> That uppermost head, <i>the unknowable head that is the head of Atika,</i> is the highest, <i>that is, above the three heads of Arich Anpin.</i> Atika Kadisha is imprinted with three <i>heads that represent the three columns – Keter is the right one, the hidden brain is the left, and the air is the central column.</i> In the same way, all other candles that shine from it, <i>namely, the Sfirot</i>, are imprinted with three. <i>There are three columns at the top, called Chochmah, Binah and Da’at; three columns in the middle, called Chesed, Gvurah and Tiferet; and three columns at the bottom, called Netzach, Hod and Yesod.</i> Moreover, Atika Kadisha is imprinted on two, as the whole of Atika is in two: one is the supreme Keter of everything supernal, the head of all heads. <i>It is the skull of Arich Anpin that includes within it the concealed Chochmah. The second is</i> that <i>head</i> above it, <i>that is, the head</i> that is unknowable. Similarly, all the other candles are concealed within two. <i>This is the central column that incorporates Chesed and Gvurah, which are not united, to reconcile between right and left, as explained regarding supernal Aba and Ima above (in the Great Gathering, section 181) that they stem from the two heads – the unknowable head and the skull of Arich Anpin.</i> Moreover, Atika Kadisha is engraved on and concealed within one, <i>that is, all the lights within it are included in the influence of the light of Chassadim alone.</i> It is one and everything is one. Similarly, all the other candles are hallowed and connected and revert to one, and they are one.",
        "<b>The forehead of will of Arich Anpin</b><br>The forehead that appears in Atika Kadisha, <i>that is, in Arich Anpin</i>, is called will. This highest head, which is concealed on high, being unknown, extended a sweet and comely sway that became a part of the forehead. And since the will of all wills is established in the forehead and appears by decision, this forehead is called will.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">These Chassadim are much more elevated than Chochmah because they contain both their virtues. By bestowing Chochmah upon Zeir Anpin, they are considered as being like Chochmah themselves. They can subdue the external forces just like Chochmah; but being Chassadim, the external forces have no hold on them. The light of Chassadim does not thicken at all as it descends to terrestrial beings; for the tzimtzum applies to the light of Chochmah alone, not the light of Chassadim.</i>",
        "And when this will is revealed <i>in the forehead</i>, the will of wills is present throughout the realms; <i>meaning that this full illumination reaches all the realms</i>. And all the prayers from below are accepted; the face of Zeir Anpin is shining, everything is in a state of mercy, and all judgments are hiding and subdued.",
        "The time of the Mincha prayer during weekdays is a time when all Judgments awaken, because then Chochmah of the left column is revealed. On Shabbat the forehead of Arich Anpin is revealed as a wish for the illumination of Chassadim, all Judgments are subdued, and mercy prevails throughout the realms. Hence there is no Judgment on Shabbat, neither above nor below. Even hellfire abates, and the wicked have rest. Therefore, an additional soul of joy is added on Shabbat.",
        "<b>The three Shabbat meals</b><br>One must enjoy three meals on Shabbat; for the whole faith, the entirety of faith, is present in it. One must set the table, eat the three meals of faith, and enjoy them.",
        "Rabbi Shimon said, I am my own witness before all that are present here that I have never eschewed these three meals. For their sake I never had to fast on Shabbat. Even on other weekdays, I did not have to<i> fast</i>, not to mention on Shabbat. Whoever attains them is worthy of the whole faith. <i>They are</i>, one the Queen’s meal, <i>that is, on Shabbat eve, as Malchut reigns at night</i>; one is the meal of the holy King, <i>Zeir Anpin, that is the Mincha meal when Zeir Anpin ascends to Atika Kadisha</i>; and one is the meal of the most concealed Atika Kadisha, <i>at the morning meal, when Atika Kadisha shines through the highest Aba and Ima, and Zeir Anpin receives the illumination of Atika Kadisha from the highest Aba and Ima. But during Mincha on Shabbat, Zeir Anpin himself ascends to Atika Kadisha and receives its illumination. Hence the meal is named after Zeir Anpin, while breakfast after Atika Kadisha</i>. In that world, one will attain these <i>levels</i>. When this will <i>that is in the forehead</i> appears, all judgments in their chains are subdued.<i></i>",
        "<b>Concealed Chochmah of Arich Anpin and the revealed Chochmah</b><br>Establishing Atika Kadisha is done by implementing a process that comprehends all others. It is the concealed highest Chochmah, <i>that is, the third head of Arich Anpin</i>, which comprises all others. It is called the highest concealed Eden and is the brain of Atika Kadisha. This brain spreads in every direction. Another Eden, <i>the highest Aba and Ima that are the lower Eden</i>, extends from it. And <i>Chochmah</i> is engraved by that Eden, <i>to be revealed in Israel Saba and Tevunah, in Zeir Anpin, and in Malchut, which is the lower Chochmah, wherein Chochmah is revealed.</i>",
        "<b>The unknowable head extended a single sway that is included in the forehead</b><br>That concealed unknowable head at the head Atika, <i>that is, the first head</i>, extended a sway that is prepared to shine, then <i>used it</i> to strike that brain, <i>concealed Chochmah of Arich Anpin</i>, which was engraved, <i>namely, reduced to the phase of immaturity. It then received maturity as well by that sway</i> and scintillated with many lights, <i>both with Chassadim and Chochmah. Concealed Chochmah</i> produced <i>its illumination</i> and marked this conclusion on the forehead. Another light that is called will was marked <i>on the forehead</i>, and the will spread down <i>the thirteen features of</i> the beard <i>of Arich Anpin</i>, down to where it settled in the beard that is called supreme Chesed. This is <i>the attribute that is called</i> “keeping troth (Chesed)” (Shemot 34:7), <i>the eighth of the thirteen features of the beard</i>. When the will is revealed <i>by this attribute</i>, judgment bearers behold it and surrender.",
        "<b>The opening of the eyes</b><br>The eyes in the head of Atika Kadisha, <i>Arich Anpin</i> – both <i>eyes</i> are considered as one. They are always watchful, never asleep, as written, “Behold, he who keeps Israel shall neither slumber nor sleep” (Tehillim 121:4), that is, holy Israel, <i>which is Zeir Anpin</i>. It therefore has neither eyebrows nor eyelids <i>over the eyes</i>.",
        "That brain, <i>that is, concealed Chochmah of Arich Anpin,</i> is engraved <i>at a time of immaturity</i>, and shines <i>during maturity</i> with the three white hues of the eye <i>(as said in the Greater Gathering of Naso, section 42; study there). They are the three types of Chesed in their three columns</i>. With one type of white, they wash the eyes of Zeir Anpin, as written, “washed with milk” (Shir Hashirim 5:12), <i>which is Chesed that is called milk</i>, the first white<i> of the three types of white in the eyes of Arich Anpin, that is, their right column</i>. The other types of white wash and shine with the other luminaries, <i>that is, the other levels</i>.",
        "That brain, <i>which is concealed Chochmah</i>, is called the fount of blessings. It is the fount wherefrom all blessings originate. Since this brain is alight with the three kinds of white in the eyes, blessings derive from the eye, as written, “He that has a generous eye shall be blessed” (Mishlei 22:9), as the white part of the eye derives from the brain. When that eye beholds Zeir Anpin, everyone rejoices. This eye – <i>even though it contains the three columns of right, left, and central, still</i> it is wholly white without left <i>(as said in the Greater Gathering, section 42). But</i> the lower eyes <i>of Zeir Anpin</i> are the right and the left, two of two aspects; <i>the right is Chesed, and the left is Gvurah with the illumination of Chochmah</i>.",
        "We learned in the Book of Mysteries that there is an upper Yud and a lower Yud, an upper Hei and a lower Hei, an upper Vav and a lower Vav. The upper letters derive from Atika and the lower are in Zeir Anpin. They do not derive from him but are truly in him. <i>Zeir Anpin is called Yud Hei Vav Hei, and the inner meaning of the letters applies to him.</i> As for Atika Kadisha, <i>they merely</i> derive <i>from it</i>; <i>meaning, the roots of the four letters Yud Hei Vav Hei are in it, not the letters themselves</i>. The name of Atika is hidden from everything, unattainable; but these letters <i>Yud Hei Vav Hei</i> derive from Atika to sustain these <i>letters below</i>. Without it, <i>the lower letters</i> would not endure.",
        "The Holy Name, therefore, is hidden and revealed. It is hidden, corresponding to the most hidden Atika Kadisha. It emerges in Zeir Anpin. All blessings therefore must be both hidden and revealed. <i>Meaning, they must be recited using the second pronoun, as in “Blessed are you,” then using the third (hidden) person, “who has hallowed and commanded us.” It is hidden, corresponding to</i> these hidden letters that derive from Atika Kadisha; <i>and it is visible,</i> corresponding<i> to the letters in Zeir Anpin.</i>",
        "<b>The nose of Arich Anpin</b><br>The breath (or spirit) of life blows on Zeir Anpin through the nose <i>of Arich Anpin</i>, through the opening of this orifice. One Hei derives from this orifice that supports another Hei below. This breath emerges from the hidden brain and is called the spirit of life. By means of this spirit people will know wisdom at the era of King Messiah, as written, “and the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding…” (Yeshayahu 11:2). This nose (<i>chotem</i>) is life in every direction, complete joy, contentment, and healing. It is written of the nose of Zeir Anpin, “there went up a smoke out of his nostrils” (II Shmuel 22:9), but here it is written, “and for my praise will I refrain (<i>echetom</i>) for you” (Yeshayahu 48:9).",
        "According to the Book of Aggadah from the academy of Rav Yeva Saba, Hei, <i>which is Malchut,</i> is established <i>by receiving</i> from the mouth<i> of Arich Anpin</i>. But here, <i>with regards to this discussion</i>, this is not so relevant, and <i>Malchut</i> is not connected <i>to the mouth of Arich Anpin but to the left nostril in the nose</i>. Even though it amounts to the same thing, judgment derives from Hei, <i>since it is the aspect of lower Chochmah that shines with judgments (as in the Greater Gathering, section 219)</i>; judgment also derives from the nose, <i>that is, from Chochmah that is bestowed by the nose</i>, as written, “there went up a smoke out of his nostrils”. You may argue that “fire out of his mouth devoured” (II Shmuel 22:9), <i>meaning that there are judgments in the mouth as well. He answers,</i> anger derives mostly from the nose, <i>since Chochmah flows from there.</i>",
        "<b>Two kinds of Chochmah, concealed and revealed</b><br>All the implements of Atika Kadisha were installed in the silent and concealed brain, <i>that is, concealed Chochmah</i>; whereas all the implements of Zeir Anpin were installed in the lower Chochmah, <i>that is, in Binah that reverted to Chochmah upon returning to the head of Arich Anpin, though not in actual Chochmah</i>, as said, “in wisdom have you made them all” (Tehillim 104:24). And Hei,<i> Malchut</i>, surely includes all, <i>since Malchut is where Chochmah is revealed</i>. What is the difference between Hei, <i>lower Malchut</i>, and Hei here<i> in the left nostril of the nose of Atika</i>? Judgments awaken from the Hei here <i>in lower Malchut</i>; but the Hei here <i>in the nose</i> is mercy within mercy <i>like the left eye of Arich Anpin, which is white within white (as said in the Greater Gathering, section 42; study there). Similarly, even though the hair of Arich Anpin originates in concealed Chochmah, it is white because concealed Chochmah is establish as one within the other (as said in section 37).</i>",
        "<b>The hairs of the beard of Arich Anpin</b><br>Everything precious depends on the beard of Atika Kadisha, <i>which is Arich Anpin</i>. It is called the fortune of all. Both those above and below are made bountiful from this most precious beard <i>called</i> Mazala. They all look up <i>to receive abundance</i> from that Mazala. The life of everything, sustenance of everything, depends on that Mazala. Heaven and earth – <i>Zeir Anpin and Malchut</i> – depend on that Mazala, as does beneficial rain. All look up to that Mazala. Celestial and terrestrial armies depend on that Mazala.",
        "Thirteen founts of high-quality oil come down from the beard. <i>They are the thirteen attributes of mercy</i>. They derive from the beard, which is this precious Mazala, and continue to Zeir Anpin. Do not say all, just nine of them are in Zeir Anpin. <i>They are the nine attributes mentioned in Portion Shelach</i> that subdue judgments.",
        "This Mazala is evenly weighted down to the navel. The hallowing of the holies of holies <i>are the brains of Aba and Ima that are called holies. When they ascend to Arich Anpin, they are called the holies of holies.</i> They derive from this Mazala. By this Mazala, the supernal knot was loosened from the head of all heads, unknown and unattainable, unknown to those on high and low. Everything therefore derives from this Mazala.",
        "There are three heads to this beard, as I said. <i>They are the unknowable head, Keter and concealed Chochmah.</i> They extend and are all attached to this Mazala and remain in it. For this reason, the most precious comes down from this Mazala. All the letters <i>in the name Yud Hei Vav Hei</i> that derive from this Atika <i>(as said in section 53)</i> all derive <i>only</i> from this beard. They are attached to this Mazala and depend on it to sustain the other letters <i>that are in Zeir Anpin (as said in section 53). Letters are vessels and aspects of judgments. Judgments have no hold on Atika itself; but for the sake of preparing through them to sustain the lower beings, a unique Partzuf of hair was formed that derives from it (as explained at length in section 58; study there).</i> Had those letters not ascended to Atik, <i>that is, to its beard</i>, the other ones <i>in Zeir Anpin</i> would not have subsisted. Therefore, Moshe said in times of need, “Hashem, Hashem” twice. <i>The first depends on Arich Anpin and the second on Zeir Anpin</i>. There is a cantillation mark to separate them. And all depend on Mazala <i>instead of on Arich Anpin, as said.</i> The higher beings are ashamed before this Mazala and the lower beings are subdued before it <i>as said above (in the Greater Gathering, section 99; study there).</i> Happy is the portion of he who attained that.",
        "<b>How Chochmah of the thirty-two paths emanated</b><br>This most concealed Atika Kadisha is not mentioned <i>in the Torah</i>; nor is it present; because, being the supreme head of all supernal beings, it is only mentioned <i>in the Torah</i> as a bodyless head<i>, that is, “and the hair of whose head was like the pure wool” (Daniel 7:9). No torso or limbs are mentioned, as they are in Zeir Anpin, as written in the Song of Songs. That is</i> to uphold everything.",
        "The most concealed and hidden – <i>Keter of Arich Anpin</i> – its preparations were implemented in the most concealed brain – <i>the concealed Chochmah</i>. After having extended and becoming fully established, the highest Chesed emerged <i>from Keter of Arich Anpin</i>. This highest Chesed spread and reached perfection, and everything was included within this concealed brain, <i>which is Chochmah of Arich Anpin.</i> When this whiteness was modified by this light, <i>that is, when the highest Chesed of Keter became incorporated within concealed Chochmah of Arich Anpin</i>, something <i>(referring to the unknowable head)</i> struck that brain <i>(concealed Chochmah)</i> and it shone, producing another brain from precious Mazala. <i>This brain</i> spread and shone upon thirty-two paths, <i>which are Aba and Ima (as said in section 48).</i> When <i>this brain</i> illuminates, it does so from the precious Mazala, <i>since the beard is the source for the brain of thirty-two paths</i>. Three highest heads illuminated <i>this brain</i>; they are two heads and one to incorporate them. <i>They are Chochmah and Binah, and the one incorporating them is the brain of Da’at; these are Chochmah, Binah and Da’at.</i> They derive from Mazala and are a part of it. <i>Thus, the entire light of Chochmah received by lower beings is not from Chochmah at the head of Arich Anpin but rather from Chochmah that spread through the beard of Arich Anpin (read carefully above in section 48).</i>",
        "The preciousness of the beard starts to manifest from here, <i>from the brain of thirty-two paths</i>. It is the concealed Mazala, <i>since it flows to each and every level</i>. And when they are perfected <i>in each level, they do so</i> in the same manner as Atika Kadisha. Just as three heads are crowned with it, so do all <i>levels have</i> three heads. And when they shine, all <i>levels</i> derive from each other with three heads. There are two from each side <i>of right and left</i> and one to incorporate them <i>in the center. They are the three columns – right, left and center. These apply to each level, and every level flows through them unto its lower counterpart.</i>",
        "You may wonder, who is Atika Kadisha? <i>That is, who is included under the name Atika Kadisha? He answers</i>, come and see, in the highest heights there is that which is unknown, incomprehensible and unmarked; <i>this is the unknowable head</i>. It is all inclusive, and the two <i>lower</i> heads – <i>the skull and the concealed brain, which are right and left</i> – are incorporated in it; <i>that is, it unites them.</i> Everything was established this way, <i>that is, as two heads to right and left and one to include and unite them.</i> And that <i>unknowable head</i> is not counted <i>among the Sfirot</i>, nor is it part of them, <i>that is, it is not even a Keter to them</i>. Nor is it enumerated, <i>for it is not of the aspect of Binah called calculus</i>, but it is in the wish of the heart. Hence it says, “I said, I will take heed to my ways, that I sin not with my tongue” (Tehillim 39:2).",
        "The place where beginning lies is from <i>the illumination of</i> Atika Kadisha that shines from Mazala. It is the illumination of Chochmah that spreads into thirty-two directions. <i>This refers to Chochmah of the thirty-two paths</i>. It emerges from the concealed brain, from its illumination <i>on the beard, as said in the following section.</i> The reason it shines first is this <i>brain of thirty-two directions</i>, which is a beginning for every manifestation. It becomes three heads, <i>that is, the two heads of Chochmah and Binah</i> and one head to include them, <i>which is the brain lobe of Da’at</i>. These three – <i>Chochmah, Binah and Da’at</i> – spread to Zeir Anpin, and from them all <i>levels</i> shine, <i>as shall be explained.</i>",
        "<b>The flow of Chochmah of the thirty-two paths to lower beings</b><br><i>He now explains how the two heads of Chochmah and Binah and the one that incorporates them, Da’at, spread from the brain of the thirty-two paths and into Zeir Anpin and other levels. He says</i> that Chochmah <i>of the thirty-two paths</i> was engraved and produced a river, <i>which is Binah that was extruded out of Chochmah due to the ascent of Malchut to Binah. Through that</i>, it flows and gushes to water the garden, <i>which is Malchut. Had it not left Chochmah, Malchut would not have had brains. This ascent of Malchut to Binah relates to the right column.</i> It enters the head of Zeir Anpin, which becomes one brain. <i>This is the brain of Chochmah to the right of the head of Zeir Anpin</i>. From there it flows out throughout the body <i>of Zeir Anpin</i> and waters all the plants. This is the meaning of, “And a river went out of Eden to water the garden” (Bereshit 2:10). <i>This explains the sequence of the emergence of the right side of the head of Zeir Anpin, which is Chochmah of the right. It is formed mainly by the ascent of Malchut to Binah and the extrusion of Binah outside Chochmah.</i>",
        "This Chochmah <i>of the thirty-two paths</i> was further engraved, flowed and entered the head of Zeir Anpin, <i>that is, through the descent of Malchut from Binah by means of the dot of Shuruk</i>, and another brain was formed. <i>That is the brain of Binah, the left column of the head of Zeir Anpin. Later,</i> two streams flowed from that light, <i>which is the central column of the head of Zeir Anpin; namely, it unites the right column with the left column, Chochmah and Binah, with each other, pulls them and incorporates them within itself.</i> They were engraved and joined within one head of the depth of the pit, <i>which is the brain lobe of Da’at</i>, as written, “By his knowledge the depths were broken up” (Mishlei 3:20). It penetrates the head of Zeir Anpin and becomes another brain, <i>that is, the brain of Da’at</i>. From there it flows and enters the body <i>of Zeir Anpin</i>, filling parlors and chambers in the body. This is the meaning behind, “and by knowledge are the chambers filled” (Ibid. 24:4).",
        "And those <i>Chochmah, Binah and Da’at of Zeir Anpin</i> shine with the light of that highest concealed brain that shines on Mazala. <i>And Mazala shines on the brain of thirty-two paths, it being Aba and Ima (as said in section 64); from Aba and Ima it flows to Chochmah, Binah and Da’at of Zeir Anpin</i>. Everything is interdependent and interconnected until it is known that all is one and all is Atika and that nothing is separate from it. These three lights, <i>Chochmah, Binah and Da’at of Zeir Anpin</i>, shine on three others that are called fathers <i>that are Chesed, Gvurah and Tiferet of Zeir Anpin</i>; those shine on the children, <i>Netzach, Hod, Yesod of Zeir Anpin</i>; and everything shines from a single place, <i>the concealed brain, which is Atika.</i> When Atika, the will of all wills, manifests, everything is shining, and everything is fully joyous.",
        "<b>Higher Eden and lower Eden</b><br>This Chochmah <i>of the thirty-two paths</i> is called Eden. This Eden flows from the most concealed highest Eden, <i>which is the concealed brain.</i> It is considered a beginning starting with this Eden, <i>which is Chochmah of the thirty-two paths; that is, a beginning for shining on lower beings.</i> For neither beginning nor end is considered in Atika, <i>that is, in the concealed brain; beginning and end are supernal Chochmah and lower Chochmah. For the concealed brain does not shine on lower beings from itself; rather, its illumination is via Mazala and into the brain of the thirty-two paths, and that brain does have a beginning, since it contains Chochmah of the left column; and it does have an end, that is, Malchut that is called lower Chochmah, where this Chochmah can be revealed.</i> And since <i>Atika</i> has neither beginning nor end, it is not called “you,” <i>in the second person</i>, but “he,” <i>that is, the hidden third person</i>. And the place that does contain a beginning, <i>that is, Chochmah of the thirty-two paths</i>, is called ‘you’ and ‘father,’ as written, “You… are our father” (Yeshayahu 63:16).",
        "In the Aggadah of Rav Yeva Saba <i>he says</i>, the rule is that Zeir Anpin is called ‘you’, <i>because it is revealed</i>, and Atika Kadisha that is hidden is called ‘he.’  Now we address that place where beginning lies, <i>which is the brain of thirty-two paths</i> by the name ‘you.’ Even though it is hidden, <i>still</i> the beginning <i>of manifestation</i> lies with<i></i> it, <i>which is why it is called ‘you’ as well.</i> It is also called father, and is the father of fathers, <i>which are Chesed, Gvurah and Tiferet of Zeir Anpin.</i> This father emerges from Atika Kadisha, as written, “But where (ayin) shall wisdom be found?” (Iyov 28:12)<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">2 Can be also read “Chochmah is found from nothingness” (translator)</i>, <i>that is, from Atika Kadisha that is called nothingness (ayin)</i>. Therefore, Chochmah is unknown.",
        "Come and see, it is written, “Elohim understands its way” (Ibid. 23), its way literally; <i>because Elohim, which is Zeir Anpin, knows the way Chochmah of the thirty-two paths spreads into the lower Chochmah. But</i> “he,” <i>Atika Kadisha</i>, “knows its place” (Ibid.), its place literally, <i>that is, the actual highest Chochmah, which signifies Aba and Ima</i> and surely Chochmah that is concealed in Atika Kadisha, <i>as it is its own brain.</i>",
        "<b>Why it is called Chochmah of thirty-two paths</b><br>This Chochmah <i>of the thirty-two paths</i> is the beginning of everything; thirty-two paths spread from it, <i>which means that</i> the Torah, <i>which is Zeir Anpin</i>, is included in them in twenty-two letters and ten sayings<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">3 The ten times “And God said” mentioned in the story of Creation (translator)</i>. <i>They are the ten Sfirot of Aba and Ima themselves, the ten Sfirot of Binah. Twenty-two plus ten equals thirty-two. Meaning, what is meant by the thirty-two paths is that Zeir Anpin that signifies the twenty-two letters rises as female waters to Binah and joins it as the central column that unites right and left (as said in section 64).</i> This Chochmah is a father of fathers, <i>who are Chesed, Gvurah and Tiferet of Zeir Anpin</i>. And there is both beginning and end to this Chochmah that are therefore <i>called</i> higher Chochmah and lower Chochmah. <i>The higher Chochmah is the beginning and the lower Chochmah is the end.</i> When Chochmah spreads <i>to Zeir Anpin</i> it is called father of fathers. Everything is incorporated only in this <i>Chochmah</i>, as written, “in wisdom have you made them all” (Tehillim 104:24).",
        "<b>Aba and Ima that are Chochmah and Binah</b><br>Rabbi Shimon raised his hands joyfully, saying, surely now is the time for revelation and everything depends on this time. We have learned that when the most concealed Atika Kadisha wanted to construct everything, it constructed it in the form of male and female; <i>that is, it raised Malchut to Binah, and Malchut became the female aspect throughout the Sfirot – each Sfirah comprises male and female. But</i> wherever a male and a female were incorporated <i>in every Sfirah</i>, they could be sustained only in a different form of male and female. When this Chochmah, which comprehends everything, <i>that is, Chochmah of the thirty-two paths</i>, came out and shone from Atika Kadisha, it shone only through a male and a female. Chochmah expanded and extruded Binah from within it, so they are male and female, Chochmah is the father, Binah the mother. Chochmah and Binah were evenly weighted, a male and a female, <i>that is, they are equal</i>. For their sakes everything exists in the form of male and female; otherwise, they would not have existed.",
        "This beginning, <i>that is, Chochmah of the thirty-two paths, which are Aba and Ima as said,</i> is a father to all, a father to all fathers. <i>The fathers are Chesed, Gvurah and Tiferet of Zeir Anpin. And Chochmah and Binah, who are Aba and Ima,</i> joined each other and shone into each other. When they united, they begat <i>Zeir Anpin and Malchut</i>, and Faith spread, <i>which is Malchut that is called faith</i>. In the Aggadah of Rav Yeva Saba we have so learned: what is Binah – when they joined each other, Yud with Hei, <i>that is, Chochmah and Binah</i>; <i>Binah</i> was impregnated and gave birth to a son, <i>Zeir Anpin</i>. It is called Binah for giving birth to the son (ben) of Yud Hei <i>that spell the word Binah</i>. This is overall perfection, because both <i>Chochmah and Binah</i> unite, and the son <i>Zeir Anpin</i> is between them, including everything in its completed state. Thus, everything is in a state of perfection, that is, everything: father and mother, <i>Chochmah and Binah</i>, and son and daughter, <i>who are Zeir Anpin and Malchut. They are the four letters of Yud Hei Vav Hei, whence the entire existence originates.</i>",
        "These matters may only be revealed to the highest holy people, who entered <i>Chochmah</i> and left <i>in peace</i>; who know the ways of the Holy One, blessed be He, deviating from it neither to the right nor to the left; as written, “for the ways of Hashem are right, and the just do walk in them” (Hoshea 14:10). Blessed is the portion of he who attained the knowledge of his ways and who would not turn aside or wonder in them. These words are mysterious, and the most holy do shine in them as if shining by the light of the candle. These words were delivered only to he who entered <i>Chochmah</i> and left; for he who did not enter then left, it is better had he not been born; for it is known before the most concealed Atika Kadisha that these words illumine my heart with the fulness of love and awe before the Holy One, blessed be He. And I know that my sons here have entered <i>Chochmah</i> and came out <i>in peace</i> and they were alight with these words, but not with them all. And now, behold, they shine fully, as is proper; blessed is my portion with them in that world.",
        "Rabbi Shimon said, all that I have said about Atika Kadisha and all that I have said about Zeir Anpin is but one; all is one matter, no separation results from it. Blessed is he and blessed his name for ever and ever.",
        "Come and see, this beginning that is called a father is part of Yud that derives from <i>and shines</i> from holy Mazala, <i>which is the beard</i>. The Yud therefore includes other letters, <i>namely, Vav Dalet. Yud is fully spelled Yud-Vav-Dalet, which indicates that Aba comprehends other Partzufim – Ima, Zeir Anpin and Malchut that are hinted in Vav-Dalet. Hei, which is Ima, is shaped as Vav Dalet; likewise, Vav is Zeir Anpin, and Dalet is Malchut, as shall be explained.</i> Yud is the totality of all other letters, <i>since every letter begins with a dot, which is Yud.</i> This is an indication that all levels are incorporated in Aba. Yud is the beginning and the end of everything; <i>the highest Chochmah, which is the very beginning, is called Yud; lower Chochmah, being the very end, that is, Malchut, is called Yud as well.</i>",
        "That river that flowed and went out, <i>that is, Binah that comes out of Chochmah, as said,</i> is called the world to come as it flows constantly and never ceases. It is the Eden of the righteous that will merit life in this world to come, <i>which is Binah that returns to Chochmah called the lower Eden (as in section 70)</i>. It constantly waters the garden, <i>that is, the male and the female</i>, and does not cease. It says of it, “and like a spring of water, whose waters fail not” (Yeshayahu 58:11). This world to come was created by Yud, <i>that is, by means of Chochmah called Yud.</i> This is the meaning of, “And a river went out of Eden,” (Bereshit 2:10) <i>that is, Binah that comes out of Chochmah called highest Eden;</i> “to water the garden” (Ibid.), <i>that is, to water the male and the female called Vav-Dalet.</i> For <i>fully spelled</i> Yud comprises two letters, Vav-Dalet, <i>that is, Yud-Vav-Dalet, as shall be explained.</i>",
        "In the Aggadah of Rav Yeva Saba we have learnt why Vav-Dalet are included in Yud. <i>And he answers</i>, the plant of the garden, <i>which is Zeir Anpin</i>, is called Vav. There is another garden called Dalet. That Dalet, <i>which is Malchut</i>, is watered by Vav<i>, which is Zeir Anpin</i>. This is the meaning of the verse, “And a river went out of Eden to water the garden.” Who is Eden – it is the highest Chochmah and it is Yud. It waters the garden, which is Vav, <i>which is Zeir Anpin</i>. “And from thence it was parted and became four heads” (Ibid.): this refers to Dalet, <i>that is, Malchut</i>. And everything is included in Yud.",
        "And since<i> everything is included in Yud, which is Chochmah;</i> Chochmah is called a father to all, father to fathers, <i>who are Chesed, Gvurah and Tiferet of Zeir Anpin</i>. It is the beginning of all, a home for all, as written, “Through wisdom a house is built” (Mishlei 24:3) and “in wisdom have you made them all” (Tehillim 104:24). <i>Chochmah</i> in its own place is unmanifested and unknown. Once it joined Ima, <i>which is Binah</i>, it is alluded to in Ima and thus Ima <i>becomes</i> all inclusive, since the beginning and ending of everything is known and alluded to in her<i>. This is the highest Chochmah and the lower Chochmah, which is Malchut</i>, because everything is concealed in it.",
        "The overall inclusion is the holy name. Up until now I have alluded to it but did not say it <i>clearly</i> all these days. Now all the aspects are engraved. Yud <i>of Yud Hei Vav Hei</i> includes this Chochmah, <i>that is, Chochmah of the thirty-two paths, which is Aba</i>; Hei is Ima that is called Binah; Vav Hei are the two children, <i>Zeir Anpin and Malchut</i> that are crowned by Ima. We have learned that Binah incorporates them all; Yud, <i>which is Chochmah</i>, joins <i>Hei that is</i> Ima, and they beget a son (ben), <i>who is Zeir A</i>npin. These are the letters spelling Binah – a father and a mother, which are Yud-Hei, and a son between them. Binah is spelled with the letters ben Yud-Hei.",
        "Now it behooves us to see that it is Binah, and it is called Tevunah. Why is it called Tevunah rather than Binah? <i>He answers</i>, <i>Ima</i> is called Tevunah when she suckles the two children, the son and the daughter that are called Vav-Hei; <i>they are Zeir Anpin and Malchut</i>. At that time, it is called Tevunah, because everything is included in the letters spelling it: ben (son), bat (daughter) Vav-Hei; <i>since the spelling of Tevunah contains ben, bat and Vav-Hei</i>. It is one wholeness, namely, Tevunah.",
        "In the book of Rav Hamnuna Saba he said, the first composition King Solomon revealed, “Behold, you are fair, my love” (Song of Songs 1:14) was about that, <i>that is, it refers to Ima, whom Aba called beloved</i>. The second composition, <i>“Come with me from Lebanon, my bride” (Ibid. 4:8)</i> is called a bride, who is the lower female, <i>namely, Malchut</i>. Some say both refer to the lower female, <i>Malchut</i>; this is not the case. The first Hei <i>of Yud Hei Vav Hei</i> is not called a bride <i>but beloved, as Aba and Ima are called beloved</i>; and the last Hei is called a bride at certain time. There are many times when the male, <i>Zeir Anpin</i>, does not unite with her but leaves her. Of that time, it is written “Also you shall not approach to a woman in the impurity of her menstrual flow” (Vayikra 18:19). When the female is purified and the male wishes to unite with her, she is called a bride; she comes verily like a bride. <i>That is, Malchut is rebuilt anew with ten Sfirot for every union and is considered a bride. The union of Aba and Ima, however, is continuous and never ceases as shall be explained</i>.",
        "As for this Ima, the wish of both <i>Aba and Ima</i> never stops; they emerge as one and dwell as one, never quitting each other or leaving each other. Hence it is written, “And a river went out of Eden” (Bereshit 2:10). “Went out” <i>means</i> constantly, never stopping. This is the meaning of the words, “like a spring of water, whose waters fail not” (Yeshayahu 58:11), and the words, “my beloved” referring <i>to Ima</i>; for they dwell in the goodwill of brotherhood <i>and love</i>, in complete unity. But here, <i>in Malchut</i>, she is called a bride. When the male, <i>Zeir Anpin</i>, approaches her to unite with her, she is a bride; <i>that is, her ten Sfirot are rebuilt anew with brains and Netzach, Hod and Yesod for each coupling</i>, because she comes a very bride.",
        "Solomon explains the two phases of the females, <i>Ima and Malchut</i>. The phase of the first one, <i>Ima</i>, is concealed <i>and secret</i>; the second phase <i>in Malchut</i> is more attainable, not so concealed. He later attributes the entire worth <i>of Malchut</i> to the one above, <i>Ima</i>, as written, “she is the only one of her mother, she is the choice one of her that bore her” (Shir Hashirim 6:9). And Ima wears the bridal crown, <i>since Malchut the bride ascended to become a part of Ima, as we know.</i> And the goodwill of Yud, <i>Chochmah</i>, towards her never stops. <i>Thus, she partakes of those above and those below, as one. Therefore,</i> the freedom of slaves, the freedom of all, the freedom of the evil, is entirely at her disposal to purify all, as written, “for on that day will he forgive you” (Vayikra 16:30) and “And you shall hallow the fiftieth year” (Ibid. 25:10), which is a jubilee (yovel). Yovel is similar to, “that spreads out its roots by the river (yuval) (Yirmiyahu 17:8), <i>because the jubilee means a river</i>. That river, <i>which is Ima</i>, comes out and flows continuously, ceaselessly <i>to the garden, which is Malchut.</i>",
        "It is written, “if you cry after knowledge (Binah), and lift up your voice for understanding (Tevunah)” (Mishlei 2:3). <i>He asks</i>, once he says, “you cry after Binah,” why <i>follow with, “lift up your voice for</i> Tevunah”? <i>He answers</i>, everything is as I said. <i>When Binah nourishes the son and the daughter, it is called Tevunah (as in section 83). He asks</i>, which one is higher, <i>and answers</i>, Binah is higher than Tevunah. Binah is father and mother and son, <i>as</i> Yud-Hei are a father and a mother with a son between them, <i>who is Vav</i>. <i>Meaning, Binah is spelled with the letters of ben (son of) Yud-Hei.</i> Tevunah in all comprises the children; <i>Tevunah is spelled with the letters comprising</i> ben (son) bat (daughter) Vav-Hei, <i>but Yud-Hei do not appear in it. We understand from this that Binah is higher than Tevunah</i>, as father and mother, <i>who are Yud-Hei</i>, appear in Binah alone. But <i>Yud-Hei are not part of the spelling</i> in Tevunah; <i>for Tevunah is the six directions of Binah</i>. Surely, Ima is sitting over the young, <i>who are Vav-Hei; but Ima herself</i> is not seen <i>there. Therefore, the letters for ben and bat Vav-Hei are present in the spelling of Tevunah, but Yud-Hei are not</i>. Thus, the children, <i>Zeir Anpin and Malchut</i>, as a whole are called Tevunah; and the father and mother and son<i>, who are Chochmah, Binah and Zeir Anpin</i>, as a whole are called Binah. And when seeking to include everything, <i>that is, Yud-Hei as well</i>, they are incorporated in <i>Binah. Thus, when Zeir Anpin envelopes Israel Saba and Tevunah he has but the six directions; when he envelopes Aba and Ima he has Yud-Hei, the first three Sfirot.</i>",
        "<b>Da’at is Zeir Anpin that unites Chochmah and Binah that are Aba and Ima</b><br>These father, mother and son are called Chochmah, Binah and Da’at; for when the son, <i>Zeir Anpin</i>, takes the signs of his father and mother – <i>that is, when he receives and incorporates Chochmah and Binah of Aba and Ima into himself</i> -  he is called Da’at, <i>which is derived from edut (testimony)</i>, which is the testimony of both, <i>as he includes within himself the brains of Aba and of Ima; Da’at reconciles and incorporates Chochmah and Binah</i>. This son, <i>who is Da’at</i>, is called a firstborn <i>son</i>, as written, “Israel is my son, my firstborn” (Shemot 4:22). <i>Zeir Anpin, who is Da’at, is called Israel; it is said of him, “Israel is my son, my firstborn.”</i> And since he is called the firstborn, he receives two portions – <i>a portion from Aba, who is Chochmah, and a portion from Ima, who is Binah</i>. When he grows with his crowns, he receives three portions; <i>they are Chochmah, Binah and Da’at, based on the meaning of, “three coming out of one, one is present in three.”</i> In any case, two portions and three portions are the same; <i>Da’at has no more than the inclusion of Chochmah and Binah in such a way that even Chochmah, Binah and Da’at are no more than two – Chochmah and Binah.</i> Both are the same,<i> since Da’at</i> receives the inheritance of his father and mother <i>and so has but Chochmah and Binah like his father and mother, no more.</i>",
        "<b>The inheritance and two crowns in Chochmah, Binah and Da’at of Zeir Anpin</b><br><i>He asks</i>, what is this inheritance<i> that Zeir Anpin receives from Aba and Ima? He answers</i>, it is the bequeathal of his father and mother, <i>which is their Chochmah and Binah</i>. They bequeathed the two crowns concealed within them to this son. <i>They are the two portions of Da’at that unites Aba and Ima. Zeir Anpin receives all three portions of Chochmah, Binah and Da’at from Aba and Ima, as in “one is present in three.”</i> A crown called Chesed was hidden within <i>Da’at</i> from his father’s side; a crown called Gvurah from his mother’s side. They are all placed as crowns on the head <i>of Zeir Anpin</i> and he holds on to them, <i>as they became his Chochmah, Binah and Da’at</i>. When these Aba and Ima shine on him <i>in the form of his inheritance of Chochmah and Binah and the two crowns of Da’at</i>, they are all called the head phylacteries. <i>They are their four passages. The inheritance, which is Chochmah and Binah, consists of “Sanctify to me…” (Shemot 13:1-10) and “And it shall come to pass…” (Ibid. 11-16). The two crowns of Da’at are “Hear, O Israel” (Devarim 6:4-9) and “And it shall come to pass, if you hearken…” (Ibid 11:13-21)</i>. The son receives everything, he inherits it all and it spreads within him <i>from Chochmah, Binah and Da’at in the head</i> throughout the body. The son, <i>who is Zeir Anpin</i>, gives to the daughter, <i>who is Malchut,</i> and she is sustained by him. In any case <i>we surmise</i> from here that the son inherits rather than the daughter. The son, not the daughter, inherits from his father and mother; and she is sustained by him as said <i>about the tree that alludes to Zeir Anpin</i>, “and on it was food for all” (Daniel 4:9).",
        "The father and mother are included in and united with each other. Aba is more concealed <i>than Ima</i> and everything is attached to Atika Kadisha, <i>that is, the concealed brain</i>, and derives from the most precious Mazala. <i>They do not receive directly from Atika Kadisha but through the beard that is called Mazala (as said in section 64)</i>. These father and mother ready the house, as I said, based on the verse, “Through wisdom a house is built; and by understanding it is established; and by knowledge are the chambers filled with all precious and pleasant riches.” <i>These are Chochmah, Binah and Da’at of Zeir Anpin.</i> It is also written, “For it is a pleasant thing if you keep them within you” (Mishlei 22:18).",
        "Rabbi Shimon said, I have not revealed everything in the <i>Greater</i> Gathering <i>of Naso</i>, and all these matters were hidden in my heart until now. I wanted to hide them for the world to come, since there <i>in the world to come</i> we are asked a question <i>of wisdom</i>, as said, “And he shall be the stability of your times, a store of salvation, wisdom and knowledge” (Yeshayahu 33:6), for they seek wisdom from him. <i>He therefore withheld matters for the world to come</i>. Now <i>I see that</i> the Holy One, blessed be He desires it, <i>to reveal them</i>, so I will enter without shame before his palaces.",
        "<b>The concealed Da’at, the Da’at that illuminates in the head, the extending Da’at</b><br>It is written, “for Hashem is an El of knowledge” (I Shmuel 2:3). <i>The word</i> Knowledge surely <i>is in the plural, because Zeir Anpin has three kinds of knowledge (Da’at). 1.</i> It is the <i>brain of</i> Da’at, because in Da’at are all the palaces filled as written, “by knowledge are the chambers filled.” 2. Another Da’at <i>corresponds to it</i>, which is not manifest but is gradually included in it in secret. <i>3.</i> Da’at that shines on the brains and expands throughout the brain <i>but not into the body</i>.",
        "We have learned in the book of Aggadah “for Hashem is an El of knowledge (<i>de’ot</i>).” Do not pronounce it as <i>de’ot</i> but <i>edut</i> (testimony); for he is the testimony concerning everything, the testimony of the two portions. <i>Meaning, he includes within it Chochmah and Binah, which are two portions (as said in section 88)</i>. It is said, “For he established a testimony in Yaakov” (Tehillim 78:5). <i>Zeir Anpin that is called Yaakov signifies Da’at that incorporates Chochmah and Binah</i>. And even though it has been explained differently in the Book of Mysteries <i>that the word is called testimony (as in Emor section 57), this is not included in the Book of Mysteries in our possession. They had Kabbalah books, which they called Books of Mysteries. The interpretation</i> there is complete<i> and even</i> here it is all well. <i>The verse should be interpreted</i> entirely as hidden<i> by an allegory</i>.<i></i>",
        "Everything is included in these Aba and Ima, <i>that is, Israel Saba and Tevunah, Zeir Anpin and Malchut</i>. And everything is concealed within them, <i>namely, during the time they are included within Aba and Ima they are concealed and hidden like Aba and Ima</i>. And they are hidden <i>and included</i> in the holy Mazala, <i>that is, in the beard of</i> the most ancient Atika<i>, which is Arich Anpin</i>. They are hidden in it. <i>Meaning, they envelope Arich Anpin from mouth to chest;</i> they are included within it, <i>that is, in its beard as said</i>. Everything is <i>Atika</i> and <i>Atika</i> is everything; <i>for all the Partzufim – Aba and Ima, Israel Saba and Tevunah, and the Male and the Female are but his garments</i>. Blessed be he, blessed be his name for ever and ever.",
        "All the words in the <i>Greater</i> Gathering are beautiful, and they are all holy words, words that deviate neither right nor left. They are all hidden words that are revealed to those who entered <i>wisdom</i> and left <i>it whole.</i> And all mysteries are thus, <i>revealed only to those who have entered and left</i>. Up until now these words <i>that I revealed here</i> were hidden, because I was afraid of revealing them. Now they are revealed. It is known before Atika Kadisha that I have not done so for my own honor, nor for <i>the honor of</i> my father’s household, but so that I will not enter before his palace shamefacedly have I done this. Moreover, I have seen that the Holy One, blessed be He, and all those who are truly righteous present here, all agreed with me <i>to reveal them</i>; I have seen them all rejoicing in my joy. They are all invited in that world to my celebration; happy is my portion.",
        "Rabbi Aba said, when the holy luminary concluded this matter, the highest luminary raised his hands, wept and laughed. He said, my whole life I was anxious for this matter<i> to reveal it</i>; but now they do not give me permission. He grew stronger and sat up, his lips murmuring; and he bowed three time. No one could look in his direction, even more so at him. He said, Mouth, mouth, who is worthy of all this; may your fount flow and never stop. We read regarding you, “And a river went out of Eden,” and, “like a spring of water, whose waters fail not” (Yeshayahu 58:11).",
        "Now I testify about myself that throughout the days I existed <i>in the world</i> I yearned to see this day <i>when I had permission to reveal mysteries</i>, but I was not able except for now; for this day is crowned with this crown <i>of revealed mysteries</i>. And now I want to reveal matters before the Holy One, blessed be He; for all <i>the secrets that I reveal</i> are placed as crowns on my head. And this day will not be far from arriving in its place <i>in that world</i> like another day. The entire day is at my disposal <i>but no more</i>. And now I begin to reveal matters so I shall not enter shamefacedly the world to come. Here I begin.",
        "<b>The union of the male and female that are called righteousness and justice </b><br>It is written, “Righteousness and justice are the foundation of your throne; love and truth shall go before you” (Tehillim 89:15). The wise shall observe that to behold the supreme Holy One’s ways that are true judgements, judgments that are crowned with the highest Sfirot. I see that all luminaries are alight from the most hidden highest luminary, <i>Atika</i>. All<i> grades</i> are grades with which to shine, <i>as each has a unique illumination.</i> Something is seen in the light within each grade, <i>meaning that each has a unique manifestation</i>. All the lights are attached to each other and shine on each other, inseparable from each other.",
        "The light within all the luminaries that are called the preparations of the king, the Sfirot of the king, each one, <i>that is, each light</i>, shines and holds on to the light deep within, <i>which is the light of infinity</i> that is indefinable outwards, <i>that is, it is inconceivable</i>. For that reason, all amounts to one level and all is crowned with the same matter and is inseparable from each other, He and his name are one. He is the revealed light, called the king’s garment. The light deep within <i>in all the lights</i> is a concealed light, wherein lies that which is undefined and not revealed, <i>which is blessed infinity</i>.",
        "All the candles and all the lights shine from the most hidden Atika Kadisha, which is the supreme candle. When you watch it, <i>Atika</i> is not present in all the lights that spread from it but only the hidden highest luminary that is not revealed <i>(as discussed at length in section 33)</i>.",
        "There are true candles in these precious garments, garments of truth, perfection of truth and luminaries of truth. They are the perfections of the King’s throne, <i>who is Binah</i>, called righteousness and justice. <i>They are Zeir Anpin called justice and Malchut called righteousness.</i> They are the beginning and completion of the entire faith; <i>righteousness is in the beginning, while the manifestation of its completion is called justice</i>. All judgments on high and low are crowned with these, and everything is hidden within justice, <i>which is Zeir Anpin</i>. And righteousness (Tzedek), <i>which is Malchut</i>, is sustained by this justice, <i>which is Zeir Anpin</i>. <i>Malchut</i> is sometimes called, “Melchizedek, king of Shalem” (Bereshit 14:18).",
        "When judgments are roused from justice, they are all mercy, all whole; for this <i>justice</i> mitigates righteousness, <i>which is judgments</i>. And as judgments are made whole and descend all into the world in wholeness, in mercy, it is the time for male and female to join and all realms are merciful and joyous.",
        "When sins multiply in the worlds; and the Temple – <i>Malchut</i> – is defiled <i>by people’s sins</i>; and the male, <i>Zeir Anpin</i>, separates from the female, <i>Malchut</i>, and the fierce serpent begins to awaken; woe to the world that is sustained at that time by that righteousness, <i>which is Malchut when separated from Zeir Anpin that is justice</i>. Many battalions of demons are roused in the world, many righteous people pass away from the world. And why is that – because the male separates from the female and justice does not approach righteousness. It is written of this, “bus sometimes ruin comes for want of justice” (Mishlei 13:23), <i>which is</i> because justice, <i>which is Zeir Anpin</i>, separates from this righteousness and <i>Malchut</i> is not sweetened. Righteousness receives from another place, <i>that is, the left without the righteous, which is harsh judgments.</i>",
        "King Solomon said of this, “All things have I seen in the days of my vanity; there is a just man who perishes in his righteousness…” (Kohelet 7:15). This vanity is one of <i>seven</i> vanities above that are called the king’s face. <i>They are the seven Sfirot Chesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut</i>. This is holy Malchut, <i>the last of the seven vanities</i>. When she is aroused along with her judgments, it is written, “there is a just man who perishes in his righteousness…” the reason being that justice is removed from righteousness <i>and Malchut is left without the right side</i>. It is therefore read, “bus sometimes ruin comes for want of justice.”",
        "Come and see, when the supreme righteous is present in the world, the lover of the Holy One, blessed be He; even when righteousness alone is awakened <i>without justice</i>, the world can be saved for his sake. For the Holy One, blessed be He, delights to honor him and he does not fear judgment. When this righteous one is not present, people fear justice as well and cannot withstand it, all the more so righteousness.",
        "King David first said, “Examine me, Hashem, and prove me” (Tehillim 26:2), for I am not afraid of all the judgments, not even of this righteousness, for I am connected to it <i>(David was the embodiment of Malchut).</i> It is written, “I will behold your face in righteousness” (Ibid. 17:15), specifically with righteousness. I am not afraid of withstanding its judgments. After he sinned, he feared even justice, as written, “And enter not into judgment (justice) with your servant” (Ibid. 143:2). Come and see, when this righteousness (<i>Tzedek</i>) is sweetened by justice, it is called righteousness (<i>tzedakah</i>) <i>with a feminine suffix, because it becomes the female part of Zeir Anpin called justice, and she receives Chassadim from him.</i> And the world is sweetened with Chesed and filled by it as written, “He loves righteousness (<i>tzedakah</i>) and justice; the earth is full of the Chesed of Hashem” (Ibid. 33:5).",
        "I testify of me, that I was anxious for the world that it might happen upon the judgments of righteousness and the world might burn by its flames, as said, “she eats and wipes her mouth” (Mishlei 30:20). From now on, <i>that is, after my demise, the world will be guided</i> according to <i>the actions of</i> each person. The depth is commensurate with the pit, <i>that is, actions are rewarded measure for measure</i>. In this generation there are righteous people, but they are too insignificant and cannot rise to defend the generation and the sheep from the four directions <i>of the world</i>.",
        "<b>Zeir Anpin</b><br>Up to this point, my words are interrelated, and the hidden matters regarding the most hidden Atika Kadisha have been explained to demonstrate how they are interconnected. <i>That is, how the three heads of Atika are attached to each other, how the beard is connected to Atika, and how Aba and Ima are attached to the beard.</i> From now one, matters relate to Zeir Anpin. They were not disclosed at the <i>Greater</i> Gathering but were hidden in my heart, where they lay undisclosed; now they are properly disclosed. All these matters are hidden yet clear. Happy is my portion and that of all those who receive this inheritance, as written, “Happy is that people that is in such a case…” (Tehillim 144:15).",
        "As we explained, Aba and Ima are attached to Atika among its implementations, <i>that is, the perfected beard</i>. It is so because they derive from the most concealed brain and are attached to it. When they examine my words, <i>they will see</i> that everything is Atika alone. It was, is and will be; and all these implements are in it. Aba and Ima emerge from the <i>concealed</i> brain and become incorporated in Mazala; they derive from it and are attached to it. Zeir Anpin derives from and is attached to Atika Kadisha. We have already elucidated that in the <i>Greater</i> Gathering. Happy is the portion of he who enters <i>Chochmah</i> and leaves it <i>whole</i>, who knows the paths, not deviating right or left <i>but is in the central column</i>. Whoever does not enter and leaves <i>whole</i>, it is better had he not been born. Moreover, it is written, “for the ways of Hashem are right” (Hoshea 14:10).",
        "Rabbi Shimon said, I have been examining this verse my whole life, “My soul shall glory in Hashem; the humble shall hear of it and be glad” (Tehillim 34:3). Now the entire verse has come to pass. Surely “My soul shall glory in Hashem,” because my soul is attached to him, ablaze with him, devoted to him and strives for him. With these strivings it shall ascend to its place. “…the humble shall hear of it and be glad” means that all the righteous and the students of the holy Yeshivah and the righteous who have just arrived with the Shechinah <i>(as in section 7)</i> all hearken to my words and rejoice. Therefore, “O magnify Hashem with me, and let us exalt his name together” (Ibid. 4).",
        "He opened with the verse, “And these are the kings that reigned in the land of Edom” (Bereshit 36:31), as said, “For, lo, the kings were assembled, they came on together” (Tehillim 48:5). Where were they assembled – in the land of Edom, where judgments have a hold. “They came on together,” as written, “and… died… reigned in his place” (Bereshit 36:31-39). “As soon as they saw, they were astounded; they were affrighted; they rushed away” (Tehillim 48:6), because they could not continue to exist where they were <i>but were destroyed and died</i>, since the king’s insignia were not yet prepared and the holy city, <i>that is, Malchut</i>, and its walls were not yet ready, <i>(as said above in the Greater Gathering of Naso, section 12; study there)</i>.",
        "This is as written, “As we have heard, so have we seen…” (Ibid. 9), none of them endured, but she, <i>Malchut</i>, exists now in the aspect of the male that dwells with her. This is the meaning of, “and Hadar reigned in his place, and the name of his city was Pa’u; and his wife’s name was Mehetavel, daughter of Matred, daughter of Mei-Zahav” (Bereshit 36:39), surely Mei-Zahav, as we explained in the Gathering.",
        "In the book of Aggadah of Rav Hamnuna Saba we have learned that “Hadar reigned in his place” is certainly the goodly (Hadar) tree, <i>that is, Yesod called the goodly tree</i>, as said, “the fruit of the majestic (hadar) tree” (Vayikra 23:40); <i>wherein Malchut is called fruit and Yesod the tree Hadar.</i> “…and his wife’s name was Mehetavel,” as said, “branches of palm trees” (Ibid.). <i>This is Yesod, referred to in plural, because</i> it is written, “The righteous man flourishes like the palm tree” (Tehillim 92:13), <i>meaning that it does not flourish without the female</i>, because <i>a palm tree</i> consists of male and female. <i>Therefore, it is written, “and his wife’s name was Mehetavel.”</i> This <i>Malchut</i> is called the daughter of Matred, <i>which means</i> she is the daughter of that place that everyone is busy (<i>tarud</i>) trying to attain, called father, <i>that is, Chochmah</i>. It is also written, “Man cannot know its price; nor is it found in the land of the living” (Iyov 28:13). <i>Thus, everyone strives to attain it</i>. According to another interpretation, she is a daughter of the mother, <i>Binah</i>, whence judgments are roused that bother (<i>matridim</i>) everyone. <i>Hence, she is called the daughter of Matred</i>. She is “The daughter of Mei Zahav” <i>because</i> she receives from both sides that illumine in two ways, with Chesed and with judgment, <i>that is, from right and left. The right represents Chesed and is called Mei (water) and the left represents Chochmah and is called Zahav (gold), that is, Mei Zahav (gold water).</i>",
        "Before the world was created, they were not beholding each other face to face <i>(as explained above in the Book of Mysteries in Terumah, section 3; study there well)</i>. Hence the earlier worlds, <i>that is, the seven kings of dots</i>, were destroyed, <i>shattered and</i> <i>died</i>. The earlier worlds were imperfectly formed, and that <i>king</i> that was not balanced was called sparks and flashes, <i>meaning that his reign and rule resembled the light of a spark that is soon extinguished and is gone.</i> It is like a craftsman who strikes an iron tool with a hammer. It emits sparks in every direction. The sparks come out blazing and shining but are soon extinguished. These are called the earlier worlds, and for that reason they were destroyed and did not endure until Atika Kadisha had been perfected and the craftsman went about his craft <i>as explained in the Book of Mysteries section 4; study there).</i>",
        "<b>How Zeir Anpin emanated from Aba and Ima</b><br>We have learned in our Mishnah that the luminary emitted sparks and flashes of light in three hundred and twenty directions. These sparks called supernal realms instantly died down. Later the craftsman, <i>Atika Kadisha</i>, came out to perform his craft and was established as male and female. The extinguished sparks are now restored; the harsh candle emitted a spark, referring to the forceful hammer that struck and produced sparks <i>that were extinguished</i> in the earlier realms. It is mixed with pure air, and they make each other better.",
        "<i>He goes on to explain Zeir Anpin’s departure from Aba and Ima, saying:</i> when Aba unites with Ima, <i>that is, Male with Female;</i> that <i>pure</i> air, <i>which is Chassadim</i>, was hidden in that Aba that is from the hidden spirit within the Ancient of Days. It then incorporated the spark that was emitted from the harsh luminary hidden within Ima’s belly, <i>referring to the judgments of Chochmah of the left within Ima</i>. When the two united and were comprised within each other, <i>Chochmah of Ima was included in Chassadim of Aba and vice versa</i>,<i></i> a powerful skull emerged, <i>referring to the head of Zeir Anpin</i>, and it spreads to its sides, each to its own side. This resembles Atika Kadisha, wherein three heads were present as one; <i>they are the unknowable head, Keter and concealed Chochmah.</i> Thus, everything was joined in the three heads, as I said <i>(in section 42)</i>.<i></i>",
        "<b>The skull of Zeir Anpin</b><br>Dew flows from the white head, <i>which is the skull of Arich</i> Anpin, through the skull of Zeir Anpin. The dew appears in two colors. <i>Even though it is Chassadim that are considered</i> white<i> in color, it still has a</i> reddish<i> hue, which alludes to the inclusion of Chochmah, like the color of bdellium.</i> The field of sacred apple trees, <i>which is Malchut</i>, is sustained by <i>Zeir Anpin</i>; manna is ground from the skull’s dew for the righteous in the world to come, and the dead will be resurrected with it. An occasion for the dew to settle occurred only during the time when the children of Israel traversed the desert and the most ancient sustained them from that place <i>of dew above the skull</i>. This has not occurred since. This is the meaning of, “Behold, I will rain bread from heaven for you” (Shemot 16:4), as said, “therefore Elohim give you of the dew of heaven…” (Bereshit 27:28); <i>for the dew of the skull of Arich Anpin flows over the skull of Zeir Anpin called heaven</i>. That was then when<i> they were sustained by the dew of heaven</i>. At another time, we learned, “The providential support of man is as difficult…” (Tractate Pesachim 118b) before the Holy One, blessed be He; since sustenance depends on luck (Mazala) <i>at this time</i>. It comes from fate, <i>which contains judgments, rather than from the dew of the skull of Arich Anpin, which is wholly in a state of mercy</i>. This is why children, longevity and sustenance depend on luck rather than merit, as we explained. Everything derives from Mazala, as we explained <i>that it is the beard of Arich Anpin that is called Mazala (see section 36).</i>",
        "Nine thousand myriad realms move and support this skull. The pure air <i>of Aba (as said in section 94)</i> is incorporated in all <i>the levels of Zeir Anpin, both right and left</i>. Once it is included in everything and every <i>level</i> is included in it, <i>that is, it includes right and left; the face of Zeir Anpin expands</i> in two directions, <i>that is, right and left</i> with two lights <i>from Chassadim and Chochmah</i> comprising everything. When the face <i>of Zeir Anpin</i> beholds the face of Atika Kadisha, everything – <i>both the face of Arich Anpin and the face of Zeir Anpin</i> is called longsuffering (lit. long-faced). It is long faced because it defers its anger against the wicked. Longsuffering <i>also means</i> healing derived from the face. For there is healing in the world only when <i>Zeir Anpin and Atika Kadisha</i> look at one another face to face.",
        "<b>Chochmah, Binah and Da’at of Zeir Anpin</b><br>Three lights shine within the cranial cavity – <i>Chochmah, Binah and Da’at</i>. You may argue, <i>you speak of</i> three, yet there are four as I said that they are the bequest of his father and mother <i>(Chochmah and Binah, which pertain to the aspect of Aba and Ima that he inherited)</i>,<i></i> and the two<i> parts of Da’at</i> hidden in them. They all become crowns on the head <i>of Zeir Anpin</i>; they are the head Tefillin. <i>He answers, they are four lights at first</i>, merging afterwards at his sides. <i>The two parts of Da’at merge into one to reconcile Chochmah and Binah and unite them with each other. They thus turn into three lights</i> and shine and penetrate the three cavities in the skull, each to emerge from its own side, <i>one to the right, one to the left and one in the center</i>, and they spread throughout the body.",
        "These <i>four lights</i> join the two brain lobes, <i>which are Chochmah and Binah</i> and the third brain that comprise <i>the two lobes</i>, attached to both sides, <i>that is, to the right, which is Chochmah and the left, which is Binah.</i> It spreads throughout the body and becomes two colors that are blended into one. <i>They are the right that contains Chassadim and the left that comprises Chochmah</i>. That lights up his face, the colors of which attest to Aba and Ima, <i>that is, they shine with the color of Aba, which is Chassadim, and the color of Ima, which is Chochmah</i>. It is called Da’at, of which it says, “for Hashem is an El of knowledge (<i>de’ot</i>)” (I Shmuel 2:3), <i>de’ot being the plural of Da’at</i>. The reason is that it has the two colors <i>of Chassadim and Chochmah; and therefore,</i> “and by him (<i>lo</i>) actions are weighed” (Ibid.) <i>to illuminate with both Chochmah and Chassadim</i>. But they were not (<i>lo</i>) weighed for the hidden Atika Kadisha. The reason they were weighed<i></i> for the former, <i>Zeir Anpin</i>, is that he inherits the two portions<i> of Chochmah and Chassadim from Aba and Ima</i>. It is therefore written, “With the merciful (<i>chasid</i>) you will show yourself merciful” (II Shmuel 22:26), <i>by shining Chassadim on him</i>, “and with the upright man (<i>gibor</i>) you will show yourself upright” (Ibid.), <i>by shining Gvurot on him,</i> <i>namely, the illumination of Chochmah in the left, which is wholeness. Upright means whole, as shall be explained in section 100</i>.",
        "The companions spoke the truth when they explained the words, “And Yaakov told Rachel that he was her father’s brother” (Bereshit 29:12). It has been explained that “told” refers to Chochmah, <i>that is, to the flow of Chochmah that is called telling.</i> “…and that he was Rivka’s son” (Ibid.) – Rivka’s son rather than Yitzchak’s son. This is an allusion, everything alludes to Chochmah.",
        "For that reason, <i>Yaakov</i> was called whole in every way. Faith appears in him, <i>meaning that he bestowed Chochmah on Malchut called both Rachel and faith. The bestowal of Chochmah is called telling</i>. It is therefore written, “And Yaakov told Rachel,” <i>to indicate the bestowal of Chochmah</i>, instead of, “he said.”",
        "These colors <i>of the right and left of Da’at</i> shine, so to speak, as a halo over the head <i>as surrounding lights</i>, entering the cranial cavities <i>to shine as inner lights</i>. Thus, they spread throughout the body, <i>which is Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod</i>. And the body is attached to them. <i>But as for</i> the hidden Atika Kadisha, “<i>actions</i> are not weighed,” <i>since it does not contain Chochmah;</i> nor are they appropriate for it because <i>Atika Kadisha</i> is in a state of oneness, <i>that is, with the light of Chassadim alone. The illumination of Chochmah has no power over it. It therefore contains</i> happiness for all, life for all; no judgment comes out from it. But as for that, <i>Zeir Anpin</i>, surely “by him actions are weighed,” <i>as explained. The two different spellings of “lo” – one refers to Atika and the other to Zeir Anpin.</i>",
        "<b>Hairs, strands and locks on the head of Zeir Anpin</b><br>Myriads and thousands of locks of hair hang down from the skull, <i>which is Keter</i>. They are black and tangled and knotted, connected to the highest light that encircles his head from Aba and from the brain that shines from Aba. Single hairs then spring from the light that forms a halo around his head from Ima and from the other brain lobes, <i>that is, the inner brain of Ima and the brain of Da’at</i>. They are all interconnected and tangled with the hairs that are attached to Aba, because they are tangled, mingled with each other.",
        "All the brains <i>inside the cavities in the head – Chochmah, Binah and Da’at of Israel Saba and Tevunah</i> are connected to the skull. <i>They are Chochmah, Binah and Da’at of Aba and Ima, which is</i> the highest brain. All <i>the hairs</i> come down from the three cranial cavities that are connected to the <i>highest</i> brains. They are tangled in both purity and defilement, <i>(that is, they are the reasoning regarding Levitical cleanliness and the reasonings and warnings regarding defilement)</i>, in all the reasons and secrets, both concealed and apparent. All the brains are therefore alluded to in “I am Hashem your Elohim…” (Shemot 20:2).<i> This refers to the 248 positive commandments and 365 negative commandments included in the verse. They are sequenced</i> according to their illumination in the halo of the head, <i>that is, on the four brains of the skull. Their illumination</i> penetrates the <i>three</i> cranial cavities <i>inside the head</i>.",
        "The black locks of hair hang down the sides, covering the ears. This is, we learned, the meaning of the verse, “Hashem bend your ears and hear” (II Melachim 19:16). We have deduced from this that whoever wishes for the king to bend his ear towards him should curl the king’s hair, <i>that is, aim to adjust the judgments deriving from the hairs on the head of Zeir Anpin</i> and pull back the hair from over the ears <i>so it will not hinder the hearing of prayer</i>. Then the king will listen to all that he requires.",
        "<b>The parting of the hair of Zeir Anpin</b><br>A path in the parting of the hair <i>of Zeir Anpin</i> is attached to the path <i>of the parting of hair</i> of the Ancient of Days, <i>that is, it receives abundance from it</i>. All the paths of the commandments of the Torah depart from it. All lamenters and wailers derive from every lock <i>of hair</i>. They spread a net for the wicked who do not know these ways, as said, “The way of the wicked is like darkness” (Mishlei 4:19). They all derive from the coarse locks and so are all hard. We have explained that the weight masters are attached to those smooth <i>locks</i> as written, “All the paths of Hashem are mercy and truth” (Tehillim 25:10). All this transpires since they derive from the concealed brains <i>of the left</i> of the brain channels.",
        "<b>The locks of hair in each of Chochmah, Binah and Da’at</b><br><i>He now explains the matter in further details.</i> Each <i>lock of hair</i> is therefore present according to its ways. <i>There are locks in each brain of Chochmah, Binah and Da’at, because they all incorporate each other, and each has hairs, fine hairs, and locks of hair.</i> But the weight masters come from the smooth locks from one of the brains, <i>the middle one, which is Da’at</i>. It is written <i>of them</i>, “All the paths of Hashem are mercy and truth.”",
        "Lamenters and wailers come from the second brain, <i>the left brain that is Binah</i>, from its coarse locks of hair. It is written of them, “The way of the wicked is like darkness; they know not at what they stumble.” What does this mean? <i>He explains</i>, “they know not,” meaning that they do not know nor wish to know, “at what (<i>bemah</i>) they <i>stumble.” Do not pronounce it bemah but be’ima (at Ima).</i> They are attached<i></i> to<i> the second brain on</i> the side of Ima. What is the side if Ima<i></i> – harsh Gvurah<i> within the left,</i> whence <i>said</i> lamenters and wailers are attached.<i></i>",
        "Measurers come and derive from the third brain, through the hair locks in the middle, <i>since the brains incorporates right, left and center – hairs, fine hairs, and locks of hairs. He therefore refers to the locks in the center. The measurers are seated on the throne of measurements,</i> <i>that is, they receive from the Chochmah aspect within Malchut that is sweetened with Chassadim and is called a throne of measurement. Their existence depends on the locks of the brain of Da’at, which is the said curtain of Chirik.</i> They are called a face that shines and does not shine.<i> They are the face that does not shine since they are in Malchut; but since they are improved by the central column of Da’at they do shine.</i> It is written of them, “Make even the path of your foot” (Mishlei 4:26) <i>meaning that they will be attached to the central column that is a spirit level and the scales. Then will the face shine.</i> All is present in the locks of hair on the head.",
        "<b>The forehead of Zeir Anpin</b><br>The skull’s forehead is a forehead to visit the wicked for their deeds. When this forehead is revealed, judgment masters are roused against those who are not ashamed of their deeds. This forehead is as red as a lily. When the forehead of Atika is revealed in this forehead, it reverts to being white as snow. That time is called universal goodwill.",
        "In the book of Aggadah of Rav Yeva Saba he said, if they are deserving, it is <i>metzach</i> (forehead), Atika’s forehead, <i>that is, the forehead of will.</i> If they are not <i>deserving</i>, the letters are transmuted to <i>machatz</i> (smite) as said, “and shall smite the corners of Moab” (Bemidbar 24:17), <i>that is, it metes out punishment to the wicked, as said above.</i>",
        "We have explained that <i>the word metzach</i> is called Netzach, using the next letter in the alphabet <i>(Nun immediately follows Mem). It indicates that the light of Netzach of the highest shines on the forehead: Netzach, Hod and Yesod of the higher are encased by the lower.</i> Even though Netzach rises somewhere else – <i>Netzach of the higher is clothed by Chesed of the lower, this does not raise a problem,</i> because there are other kinds of Netzach spreading throughout the body. <i>Netzach of the higher is clothed by the entire right side of the lower: the right side of the head and the right side of Chesed, Gvurah and Tiferet of the torso that is Chesed of the lower, and the right side of Netzach, Hod and Yesod of the body that is Netzach of the lower. There are therefore three kinds of Netzach of the higher that are clothed by the lower. The Netzach on the right side of the head shines on the forehead of the lower. The reason the forehead is called Netzach is that it conquers (notze’ach) judgments.</i> On Shabbat during Minchah – to avoid rousing judgments – Atika Kadisha exposes its forehead, and all the judgments are subdued and calmed, remaining unformed <i>(as said above in section 23).</i>",
        "Twenty-four courts of law derive from this forehead against those who act impudently, as written, “How does El know? And is there knowledge in the host high” (Tehillim 73:11). <i>He asks</i>, there are twenty <i>courts of law</i>: wherefore the additional four? <i>He answers</i>, the four correspond to the four forms of capital punishment by the terrestrial court that derives from the celestial one. Twenty <i>celestial courts</i> remain, which is the reason why celestial courts do not mete out punishment until a person reaches twenty years of age, corresponding to the twenty courts of law. We have learned in our concealed Mishnah that they correspond to the twenty-four books in the Bible.",
        "<b>The eyes of Zeir Anpin</b><br>The eyes in the head <i>of Zeir Anpin</i> are eyes that the wicked do not beware. They are eyes that are asleep yet not asleep, <i>that is, at times they are asleep and at times they do not</i>. They are therefore called, “His eyes are like doves (<i>yonim</i>)” (Shir Hashirim 5:12), <i>yonim</i> as in the verse, “you shall not defraud (<i>tonu</i>) one another” (Vayikra 25:14). <i>This refers to price gouging; to the wicked they seem asleep, that is, not paying attention to the world</i>. Hence it is written, “Yet they say, Yah shall not see, nor shall the Elohim of Yaakov regard it” (Tehillim 94:7) and “He that planted the ear, shall he not hear?” (Ibid. 9).",
        "A full measure of hair is affixed above the eyes <i>at the top of the forehead above the eyes</i>. One thousand seven hundred Providence masters derive from those hairs, ready to wage war. Then they stop hanging down. <i>Meaning, they stop falling over the eyes and covering them; the hair is pulled up from the eyes</i>, and the eyes open.",
        "The eyelashes are attached to the eyelids. <i>They are fine short hairs. Both are called eyelids or eye coverings.</i> One thousand four hundred myriads of shield bearers are connected to them, called eyelids. All these are called the eyes of Hashem. <i>They are the illumination of Chochmah called eyes – Keter, Chochmah, Binah, Tiferet and Malchut of the head are called skull, eyes, ear, nose and mouth.</i> They do not open, nor do they awaken, except when the lower parts the eyelids <i>over the eyes</i> separate from the upper. When the lower lashes separate from the upper eyelashes and make room to watch, the eyes open and seem as one waking up from sleep. The eyes look around, see the open eye <i>of Arich Anpin</i>, and bathe in its whiteness. Once they are washed <i>in white</i>, all the bearers of judgment against Israel are subdued. Hence, it is written, “Awake, why do you sleep, Hashem? Arise…” (Tehillim 44:24).",
        "Four colors appear in the eyes <i>of Zeir Anpin – white, red, green and black, corresponding to Chochmah, Binah, Tiferet and Malchut</i>. The four compartments of the phylacteries shine into the brain cavities from them. <i>That is, the Torah verses are the brain lobes, and the compartments are their cavities. The compartments are at the level of the six directions and the verses the first three Sfirot. The illumination of the eyes are the six directions, so they bestow it on the compartments.</i> There are seven that are called the eyes of Hashem; <i>they are the seven lower Sfirot in the eye. White is Chesed, red Gvurah, green is Tiferet that comprises Netzach, Hod and Yesod, and black is Malchut.</i> Sight is enabled by the black color in the eye, <i>which is Malchut</i>, as we explained in the <i>Greater</i> Gathering <i>(section 209)</i>, as written, “upon one stone are seven eyes” (Zechariah 3:9). They are the glowing colors from their aspect; <i>namely, the seven levels of Chesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut that derive from the blackness in the eye. It says of them, “upon one stone,” which is Malchut, “are seven eyes,” the seven levels of Malchut.</i>",
        "<i>Seven</i> other<i> eyes derive</i> from<i></i> the red <i>color</i>. These are the watchful judgment bearers <i>(since the red color is the left column that is judgment).</i> They are called “the eyes of Hashem run to and fro throughout the whole earth” (II Divrei Hayamim 16:9). The word ‘roam’ <i>has a feminine plural suffix</i> instead of masculine <i>suffix. This is because</i> they all pertain to judgments. <i>Seven</i> other<i> eyes</i> come out from the green <i>color in the eye</i>; prepared to reveal <i>man’s</i> actions, whether good or bad, as written, “For his eyes are upon the ways of man” (Iyov 34:21). These are called “the eyes of Hashem, they rove to and fro” (Zechariah 4:10) using a masculine suffix rather than feminine, because they move in two directions, for good and for evil. <i>The green color is the central column that contains right and left that are Chesed and judgment. Hence it is referred to as masculine – Chesed shines with the male light.</i> From the white <i>color in the eye</i> comes every mercy and every goodness in the world to do good to Israel, when all three colors <i>of red, green and black</i> are awash <i>with the white color, which is mercy</i> to have mercy on them.",
        "Those <i>four said</i> colors blend and connect with one another, each lending its neighbor some of its own color, except for the white color that includes everything, when <i>it is</i> required, and it covers everything. People cannot reflect all the lower <i>physical</i> hues – black, red, and green – to look white. And here, under one gaze, all <i>three colors of black, red, and green</i>, unite, awash with the white color, <i>that is, they revert to white that is Chesed.</i>",
        "The eyelashes do not subside, except when the white colors wish to gaze, for it is the eyelashes that give room for all the colors to look. If they do not give room, no <i>color</i> can behold and look. The eyelashes do not stand <i>still</i>, nor do they subside for a single moment. Instead, they open and close, close and open because of the open eye over them. Hence it is written, “And the living creatures ran and returned” (Yechezkel 1:14). I have already explained this.",
        "It is written, “your eyes shall see Jerusalem a quiet habitation” (Yeshayahu 33:20) and “the eyes of Hashem your Elohim are always<i></i> upon it, from the beginning of the year” (Devarim 11:12). Jerusalem requires this, <i>that is, Jerusalem that is Malchut needs to have the eyes of Hashem that are Chochmah to be upon it; for the place where Chochmah appears is in Malchut that is called lower Chochmah</i>. It is written, “righteousness lodged in it” (Yeshayahu 1:21). Therefore, Jerusalem is mentioned rather than Zion. <i>Zion is the innermost Malchut that relates to the illumination of Chassadim</i>, as written, “Zion shall be redeemed with judgment (or law)” (Ibid. 27), which is wholly mercy. <i>Righteousness is the judgment of the left that relates to Jerusalem, and law is the mercy of Zeir Anpin that relates to Zion.</i>",
        "“Your eyes <i>shall see Jerusalem</i>”: it is written “your eye” literally <i>in the singular, indicating</i> the eye of the most hidden Atika Kadisha. <i>Its two eyes revert to one, since they are whiteness within whiteness (as said in the Greater Gathering, section 42). This will happen in the future</i>, but for now it is written, “the eyes of Hashem your Elohim are always<i></i> upon it,” <i>that is, two eyes</i> for good and for evil, as it should be. Therefore, they do not exist this way continuously; <i>but in the future, they will revert to one eye, because</i> there “your eye shall see Jerusalem,” <i>one eye</i>, that is wholly good, wholly mercy, <i>that is the eye of Atika, as said</i>,<i></i> as it is written, “but with great mercies will I gather you” (Yeshayahu 54:7).",
        "“the eyes of Hashem your Elohim are always<i></i> upon it, from the beginning (<i>reshit</i>) of the year.” The word <i>reshit</i> is spelled without Aleph instead of customary spelling of reshit with Aleph. Who is <i>called reshit without Aleph?</i> It is lower Hei, <i>namely, Malchut; reshit is derived from rash (poor)</i>. Of the higher it is written, “cast down from heaven to earth the beauty of Israel” (Eichah 2:1). What is the reason he “cast down from heaven (to) earth”?<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">4 Alternative reading: “he cast the earth from heaven” – translator</i> <i>that is, why was Malchut that is called earth cast down from Zeir Anpin that is called heaven? He answers</i>, the reason lies the verse, “I clothe the heavens with blackness” (Yeshayahu 50:3), <i>which means</i> the eyes are black, namely, they were covered with the black color: <i>when Malchut is separated from Zeir Anpin, having nothing to receive from him.</i>",
        "“from the beginning of the year”: wherefrom are those eyes of Hashem upon Jerusalem? He again explains, “from the beginning of the year,” <i>which is Binah that is called beginning with deficient spelling</i>, because without Aleph it is judgment, as judgment is attached to its side, <i>that is, its left side</i>, even though it is not truly judgment. “…to the end of the year” (Devarim 11:12): the end of the year is truly there as said, “righteousness lodged in it,” which is the end of the year, <i>namely, Malchut</i>.",
        "Come and see, Aleph on its own is called first, which is male; for the unknown is hidden and concealed in Aleph. When this Aleph is connected to another place, <i>that place</i> is called beginning. You might say it is connected – no, it appears in it and shines in it. Then it is called beginning. Even that beginning (spelled with Aleph) does not watch over Jerusalem; had Jerusalem received from this <i>beginning</i>, it would be constantly alight, and <i>its union would not be intermittent.</i> However, it is spelled <i>reshit</i> <i>without Aleph, and so its union is intermittent</i>. In the world to come it is written, “A first of Zion will I give” (Yeshayahu 41:27). <i>Aleph that is called first will shine upon Zion that is Malchut</i>.",
        "<b>The nose of Zeir Anpin</b><br>The nose of Zeir Anpin completes the face, it makes the face recognizable. This nose is not like the nose of the most hidden Atika Kadisha. The nose of Atika is the life of the living; the spirits of life come from the two nostrils. Of this Zeir Anpin it is written, “There went up a smoke out of his nostrils” (II Shmuel 22:9).",
        "Every aspect is attached to the smoke <i>in the nose</i>, and many bearers of harsh judgment are attached to each aspect. They are all sweetened only by the smoke of the altar below. It is therefore written, “And Hashem smelled the sweet savor” (Bereshit 8:21). The sweet savor sweetens the judgment bearers, that is, it delights them.",
        "“And Hashem smelled the sweet savor (lit. fragrant scent).” It is not written, “the scent of the sacrifice,” but the fragrant scent. The reason is that all Gvurot are attached to the nose, <i>as said in the previous section.</i> All the judgments attached <i>to the nose</i> are sweetened, and many Gvurot join together, <i>as said before</i>, as written, “Who can utter the mighty acts (Gvurot) of Hashem? Who can declare all his praise?” (Tehillim 106:2) A fire-devouring fire emanates from one nostril; <i>it is the judgments of the Lock within the curtain of Chirik</i>. Smoke emanates from the other nostril; <i>it is the judgments of the left without the right to which the judgments within the curtain are attached.</i> The one and the other are <i>sweetened</i> by the altar’s fire and smoke, <i>as said in the previous section</i>. Atika Kadisha appears <i>with its Chassadim</i>,<i></i> and all judgments subside; <i>after the left is incorporated within the Chassadim, all judgments in it are obliterated</i>. This is what is meant by, “for my praise will I refrain (lit. nose) for you” (Yeshayahu 48:9), <i>referring to the nose of Atika (as said in the Greater Gathering, section 70), (also study the Greater Gathering, in the Sulam commentary on section 234)</i>.",
        "The nose of Atika Kadisha is long and large, and it is called longsuffering (lit. long nosed). This nose <i>of Zeir Anpin</i> is short. When smoke comes out swiftly, judgment is formed. Who delays it – the nose of Atika, <i>namely, its Chassadim, as said</i>. Everything is as I said in the <i>Greater</i> Gathering, where the companions commented.",
        "In his book, Rav Hamnuna Saba discusses the two nostrils <i>of the nose</i>. There is smoke and fire from the one and contentment and satisfaction from the other, because it contains both right and left. <i>Smoke and fire are from the left, as said; and contentment and satisfaction from the right, which is Chassadim that incorporate Chochmah</i>. It is also written, “and his fragrance like the Lebanon” (Hoshea 14:7). Of the Female it is written, “and the scent of your countenance like apples” (Shir Hashirim 7:10), <i>referring to the illumination of Chochmah called smell</i>. If this applies to the Female, it applies to him, <i>Zeir to Anpin</i> even more,<i> for bestowing it on the Female</i>. This is well said.",
        "As for the words, “And Hashem smelled the sweet savor (lit. fragrant scent),” the fragrance <i>indicates twice the satisfaction</i> on both sides, <i>right and left</i>. The one <i>on the right</i> is the satisfaction revealed from the most hidden Atika Kadisha; it is satisfaction and exuberance for everyone, <i>both for Chochmah and to Chassadim</i>. The one <i>on the left</i> refers to exuberance coming from below, <i>that is, from the curtain of Chirik that people raise</i> with the smoke and fire from the altar <i>(as in section 126A)</i>, because it is <i>made better</i> by both sides – <i>by Atika and from below.</i> It is <i>therefore</i> written, fragrance (<i>nichoach</i>), <i>which is twice the satisfaction (nachat)</i>. And it all refers to Zeir Anpin.",
        "<b>The ears of Zeir Anpin</b><br>The two ears are for hearing good and evil; both are considered as one, as written, “Hashem, bend your ear and hear” (II Melachim 19:16). The innermost ear is traced with curved markings, to slow down the sound as it penetrates the brain, so the brain could notice it and it will not penetrate quickly; for whatever is done quickly is not done with wholesome wisdom.",
        "All winged creatures, who receive the sound from the world, suspend from these ears. They are all called the ears of Hashem, as said, “for a bird of the sky shall carry the sound” (Kohelet 10:20). <i>He</i> asks, the verse “for a bird of the sky shall carry the sound” is difficult to understand. What sound is that here, seeing that the verse begins with, “Do not curse the king, no, not even in your thought” (Ibid.). If it is written “in your thought…… even in your bedchamber,” why then “a bird of the sky shall carry the sound”? There is no sound here, <i>just a thought</i>.",
        "<i>He answers</i>, surely whatever man thinks and considers in his heart, he does not act upon it until pronouncing it with his lips; nor does he mean it. The uttered word cleaves the air and soars up, flying throughout the world and is made into a sound. Winged creatures carry it and raise it to the king, where it penetrates his ear. This is the meaning of, “And Hashem heard the voice of your words” (Devarim 5:25), “and Hashem heard it, and his anger was kindled” (Bemidbar 11:1).",
        "For that reason, every prayer and entreaty that man presents before Hashem should be verbally uttered. If he does not utter them <i>with his lips</i>, his prayer is no prayer, nor his entreaty an entreaty. Once the words are uttered and cleave the air, soaring and flying and becoming a sound; they are taken and joined to a sacred place in the king’s head.",
        "Balm drips into the ears from the three cranial cavities, <i>Chochmah, Binah and Da’at</i>. The drop is called “brook Kerit” (I Melachim 17:3), referring to cutting off (<i>keritah</i>) the ears. The sound enters that curve <i>in the ear</i> and is absorbed in the river of balm, where it is kept and observed whether it is good or bad. This is the meaning of, “For the ear tries words” (Iyov 34:2). Why is it that “the ear tries words” – because the sound remains in that river of balm in the curve of the ears, instead of entering swiftly. It is therefore tried to see whether it is good or bad, <i>just like</i> “the palate tastes food” (Ibid.). Why is it that “the palate tastes food” – the reason is that the food is detained in the palate and does not enter the body immediately, so the palate would taste and distinguish between sweet and bitter.",
        "Different orifices derive from the ear’s orifice. They are the orifice of the eye, the orifice of the mouth, the orifice of the nose. The sound that penetrates the orifice of the ear enters, if necessary, the eyes’ orifices <i>from the ear</i> and the eyes shed tears <i>(as said in the Greater Gathering section 222)</i>. The sound enters the aperture in the nose, if necessary, and they billow smoke and fire from the sound <i>(as said in section 126)</i>. This is the meaning of, “and Hashem heard it, and his anger was kindled; and the fire of Hashem burned among them” (Bemidbar 11:1). If needed, the sound enters the oral orifice, which enunciates words out of the sound. It is all from the sound <i>that</i> <i>penetrates</i> the ears; it enters the whole body, and everything is moved by it. Much depends on this ear. Happy is he who guards his words. It is therefore written, “Keep your tongue from evil, and your lips from speaking guile” (Tehillim 34:14).",
        "Hearing applies to the ear, <i>that is, it is Binah that is called hearing</i>. Hearing comprises all brain lobes <i>of Chochmah, Binah and Da’at; because Chochmah is revealed only starting with Binah (as said in section 130)</i>. Chochmah is incorporated in it, as written, “Give therefore your servant an understanding (lit. hearing) heart” (I Melachim 3:9). <i>The heart (spelled Lamed Bet) stands for the Lamed Bet (=32) paths of wisdom.</i> Binah <i>is included in it</i>, as said, “Speak, Hashem; for your servant is listening” (I Shmuel 3:9), <i>and</i> “for we understand (lit. hear) it” (II Melachim 18:26). Da’at<i> is included in it</i>, as said, “Hear, O my son, and receive my sayings” (Mishlei 4:10), “and treasure up my commandments with you” (Ibid. 2:1), <i>hear in the sense of know</i>. Thus, everything depends on the ear. <i>It has already been explained that the reason is that the ears are the beginning point of the revelation in the outer part of the head, hence everything is included in it (as said in section 134).</i> <i>The acceptance of</i> prayers and entreaties and the opening of eyes depend on the ear. This is what is meant by, “Hashem bend your ears and hear; open, Hashem, your eyes and see” (II Melachim 19:16). <i>The ear is prepared by bending, which means the ascent of Malchut to Binah, which brings about the opening of the eyes, which are the brain lobes of Chochmah</i>. Thus, everything derives from the ear.",
        "Most high secrets, <i>namely, Chochmah</i>, derive from this ear; they do not come out. <i>The ear does not let anything out, being the level of the first three Sfirot</i>. It is therefore curved on the inside, <i>that is, its barrier delays Chochmah from letting anything out</i>. The highest secrets, <i>that is, the first three Sfirot of Chochmah</i>, are closed off within it. Woe to him who reveals secrets, <i>that is, he who wishes to draw down the first three Sfirot</i>. The ear gathers the secrets within it, and the inner curve, <i>which is a barrier</i>, receives them, <i>that is, keeps them from spilling out. Therefore</i>, it does not reveal secrets to those who tread in crooked paths but only to those who walk <i>the straight</i> path that is not curved, <i>that is, to those who cleave to the central column that is the straight path that swerves neither right nor left</i>. This is the meaning of, “The secret of Hashem is with them that fear him” (Tehillim 25:14), <i>who therefore</i> accept his words.",
        "Those whose path is crooked accept the words and swiftly take them in, <i>that is, they cleave to the left column</i>. There is no room in them to delay. <i>For the central column that bestows through the gathering of the three columns, is delayed in every column; but the influence of the left column, when it rules alone, unconnected to any other column, is considered fast (as said in section 134).</i> All the other orifices, <i>that is, of the eyes and nose</i>, open to it until the words come out through the orifice of the mouth, <i>pouring it downward</i>. Those are the wicked of the generation, hated by the Holy One, blessed be He, <i>as said above</i>. We have learned in our Mishna that <i>he who reveals a secret</i> is like a killer, an idol worshipper. Everything is understood from a single verse, as written, “You shall not go up and down as a talebearer among your people; neither shall you stand against the blood of your neighbor” (Vayikra 19:16), <i>which is murder</i>, “I am Hashem” (Ibid.). <i>You should not worship idols.</i> Whoever transgresses the beginning of the verse <i>by telling evil gossip and revealing secrets</i>, it is as if he transgresses everything, <i>both murder and idol worship.</i>",
        "Blessed is the portion of the righteous, of whom it is written, “but he that is of a faithful spirit conceals the matter” (Mishlei 11:13). “A faithful spirit” surely, for their spirit is pulled from a lofty sacred place, <i>that is, from the central column</i>, which is why they are considered as having “a faithful spirit.” We have explained this sign. Whoever reveals secrets is known to have a soul not from the body of the holy king, <i>who is Zeir Anpin, that is, the central column</i>. Thus, he has no secret, not coming from a place with secrets. When his soul leaves his body, it does not cleave to the king’s body, for it is not its place. Woe to that person, woe to his soul. Blessed is the portion of the righteous who conceal secrets, more so the highest secrets of the Holy One, blessed be He. It is written of them, “Your people also shall be all righteous; they shall inherit the land forever” (Yeshayahu 60:21).",
        "<b>The lit-up face of Zeir Anpin</b><br><i>The two fleshy parts of</i> the face <i>of Zeir Anpin</i> are like two offerings of spices <i>that emit a goodly scent, which represents the upward illumination of Chochmah that is called scent. This is the meaning behind, “a man’s wisdom makes his face to shine” (Kohelet 8:1)</i>. They bear witness to what I have said<i> about Aba and Ima (as said in section 98), because the entire</i> testimony<i> regarding the identification of a face</i> depends on it, <i>on the face</i>; but the testimony depends on the whole<i> shape of the face, that is, on the forehead and the nose; as said, “identification can only be established upon seeing the face with the nose on” (Tractate Yevamot 16)</i>. But the two offerings of spices, which are white and red, bear witness to Aba and Ima; <i>that is, the brains of Chochmah and Binah in Aba and Ima shine onto the face of Zeir Anpin. They are called testimony (edut) after Eden that is Chochmah</i>. They bear witness to the inheritance he receives <i>from Aba and Ima</i> and holds onto them (<i>see Mishpatim, section 526). The two brain lobes of Chochmah and Binah are called the inheritance of Aba and Ima (as in section 67, study there).</i> We have explained in our Mishnah the distances between white and red. <i>Still</i>, they are included <i>in Zeir Anpin</i> as one on the white side, <i>that is, under the control of white that is Chesed</i>.",
        "<i>When the face of Zeir Anpin</i> shines with the whiteness, <i>that is, Chesed</i>, of Atika, its whiteness, <i>which is Chesed</i>, covers over its redness, <i>which is Chochmah of the left</i> and everything is illuminated. Then it is written, “Hashem make his face shine upon you” (Bemidbar 6:25). When wicked people abound and judgments are hanging over the world, everything is closed, <i>that is, all lights are sealed and do not shine</i>. Redness, <i>which is judgment</i>, spreads over the face and covers the white, <i>which is mercy</i>. Everything then is in a state of judgment, and it is written, “The face of Hashem is against those who do evil” (Tehillim 34:17). Everything depends on it, which is the reason <i>the face</i> is always used for testimony.",
        "Numerous shield-bearing <i>angels</i> await those <i>facial</i> colors, <i>the white and the red</i>, and expect those colors. When the colors are shining, all realms are joyous. When the white shines, everything appears wearing that color,<i> which is Chesed</i>, and when it appears red, everything appears in that color, <i>which is judgment</i>.",
        "<b>The nine features of the beard of Zeir Anpin</b><br>The beard starts showing in front of the ears with offerings of spices, <i>that is, in the cheeks.</i> It spreads down and up the offering of spices, <i>that is, the face</i>, as the black hair of the beard, in a pleasant and beautiful adornment, like a valorous and good-looking hero. The superior ointment of the highest beard of Atika appears and shines on this beard of Zeir Anpin.",
        "The beauty of the beard appears in nine features. And when the superior ointment of the thirteen founts of the beard of Atika Kadisha shines on this beard <i>of Zeir Anpin</i>, twenty-two features appear <i>altogether</i>. Everyone is then blessed <i>above and below</i>, and Israel Saba and Tevunah <i>that is Zeir Anpin</i> is blessed by it. The sign for it is, “By you (<i>becha</i>) shall Israel bless” (Bereshit 48:20), <i>that is, Zeir Anpin that is called Israel will bless with the Kaf-Bet (22) spelling becha attributes</i>. All the features of the beard were expounded upon in the Holy Gathering; they were all fashioned out of the attributes of Atika Kadisha. Here I wish to reveal that which has not been revealed there, to enter <i>the world to come</i> without shame.",
        "There are six <i>features</i> here that are called nine. The first is the emergence of a spark, a harsh luminary. It strikes underneath the head hair, below the tufts over the ears. It descends before the orifice in the ears down to the top of the mouth. This feature is not from Atika Kadisha. Instead, the fount of Chochmah flows from the stream of Mazala of Atika Kadisha, whence the fount of Chochmah originates. When Ima flows down and becomes included in the pure air, Ima takes the whiteness. The spark, <i>that is, the dark luminary</i>, enters <i>the pure air and becomes part of it. Afterwards</i>, it comes out and they join each other,<i> that is, it struck the tips of hair over the ears, as said. The two judgments unite</i> and become one feature.",
        "And when it is required <i>to pour out Chesed or judgments</i>, one rises above the other and one hides itself from its neighbor. <i>That is, when judgments need to be bestowed, Chesed in the beard is covered and judgments are in force. When it is time to bestow Chesed, judgment in the beard hides and Chesed is in force (as said in section 150)</i>. Everything therefore is necessary, <i>both the rule of Chesed and the rule of judgment</i>. The purpose of one is to take revenge <i>against the enemies of Israel</i>; and one to have mercy <i>on Israel</i>. That is why King David desired this beard, as we explained <i>(in the Greater Gathering, section 259) that King David spoke of nine features in the verse, “Out of distress I called upon Yah” (Tehillim 118:5); study there</i>.",
        "the beard has nine features, which are six myriads <i>of hairs corresponding to Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod</i> that hang from them and spread <i>by shining</i> throughout the whole body, <i>that is, throughout the six directions that are called body.</i> The six features derive from the hair under the offering of spice, <i>that is, below the face that is called an offering of spices (as said in section 140).</i> There are three features on one side <i>of the face</i> and three features on the other side <i>of the face – that is, Chochmah, Chesed and Netzach on the right and Binah, Gvurah and Hod on the left</i>. Three others derive from the preciousness of the beard, <i>that is, from the most visible part of the beard that beautifies the face</i>; one is above <i>the hair</i> over the lips and two in the hair that cascades down to the navel. <i>That is, the second is in the visible upper area of the entire beard. The third is in the lower portion of the beard closer to the torso. The three features correspond to the three Sfirot of the central column that are Da’at, Tiferet and Yesod. The central column – Da’at, Tiferet and Yesod – constitutes the bulk of the beard. They are the main part of the beard</i> because <i>it comprises both the right and left columns (Chochmah, Chesed and Netzach; and Binah, Gvurah and Hod)</i>. All six – three from each side – derive and hang down from the hair that hangs and extend throughout the body.",
        "And since the three – <i>Da’at, Tiferet and Yesod</i> – are the most dignified part of the beard, <i>because they adorn and beautify the face</i>, the holy name is written with reference to them, as written, “Out of distress I called upon Yah; <i>Yah answered me with liberation</i>. Hashem takes my part; I will not fear.” We have explained in the <i>Greater</i> Gathering <i>(section 266)</i> that “Out of distress (<i>metzar</i>) I called upon Yah,” <i>which is the first feature</i>, begins where the beard starts to spread, which is a narrow (<i>tzar</i>) area, <i>meaning that the hair occupies a narrow place, not a wide one</i>, in front of the ears. This explanation is good; <i>distress derives from narrow. Yet here he speaks of the hair over the lips.</i>",
        "<i>He inquires further</i>, in the book of Aggadah of Rav Yeva Saba, he spoke and explained as follows: the beard begins <i>first</i> with the highest Chesed, as written, “Yours, Hashem, is the greatness and the power and the glory…” (I Divrei Hayamim 1:29). <i>Just as the Sfirot start with Chesed that is called greatness, so does the beard begin with Chesed. Yet here we say it starts with Chochmah and that it follows the path of the three columns – Chochmah, Chesed, Netzach; Binah, Gvurah, Hod; Da’at, Tiferet, Yesod. Yet the beard</i> includes everything, because <i>the beard</i> starts <i>growing</i> in this manner,<i> as Rav Yeva Saba said</i>. The nine features derive and hang down from the beard and in front of the ears, <i>as said in the Greater Gathering. But</i> they are only constant in another place, <i>that is, in the three columns, as said</i>, as I explained.",
        "When the world needs mercy, holy Mazala appears, <i>which is the beard of Arich Anpin. Then</i> all the features of the precious beard of Zeir Anpin are in a state of mercy. When it needs judgment, judgment appears, and they exact vengeance against the enemies of Israel, those who bring suffering <i>upon Israel</i>. The preciousness of the beard lies in the hanging hair, <i>that is, the visible portions of the beard</i> because everything comes from them, <i>because it signifies Da’at, Tiferet and Yesod of the central column that comprises the whole beard, as said</i>.",
        "All the hairs of the beard of Zeir Anpin are coarse and tough because they enforce the judgments when sacred Mazala appears. When one wants to wage war, one is seen – by means of the beard – as a brave hero who is victorious in war. Then it is plucked and balded.",
        "Moshe recited the nine features a second time (in portion Shelach), when he needed to return them all to mercy. Even though he did not recite the thirteen attributes <i>(as in portion Tisa)</i>, this is a matter of intention, because it won’t do to mention these attributes <i>of Zeir Anpin that are not complete mercy</i>; but he referred to Mazala, <i>that is, the thirteen attributes of the beard of Arich Anpin</i>. And he mentioned it, as written, “and now, I pray you, let the power of Hashem be great” (Bemidbar 14:17). What is the power of Hashem? It is that which is called the most hidden holy Mazala, <i>that is, the beard of Arich Anpin</i>. This power and this light <i>in the beard of Zeir Anpin</i> derives from Mazala. And when Moshe uttered <i>the nine attributes of Arich Anpin</i> and mentioned it, <i>that is, Mazala that is called the power of Hashem</i> and concentrated on it <i>to draw from the thirteen features of the beard of Arich Anpin to the nine of Zeir Anpin</i>, he recited the nine features that derive from Zeir Anpin so they will all shine <i>by drawing from the thirteen of Arich Anpin</i> and there will be no judgment present, <i>because the thirteen of Arich Anpin are complete mercy.</i> Everything therefore depends on Mazala, <i>which is the beard of Arich Anpin</i>.",
        "When the beard hair starts to rouse, it seems like a brave hero, a hero victorious in war <i>to exact vengeance against the enemies of Israel (as said in section 150)</i>. The sacred ointment flows from the hidden Atika Kadisha, as said, “like the precious ointment upon the head, running down upon the beard, the beard of Aharon” (Tehillim 133:2), <i>referring to the beard of Arich Anpin</i>.",
        "<b>The mouth of Zeir Anpin</b><br>The hair <i>of the beard</i> does not cover the lips. The lips are both red as a lily, as written, “his lips like lilies” (Shir Hashirim 5:13). The lips murmur Gvurah and murmur Chochmah. Good and evil depend on these lips, life and death. Rousers derive from these lips, because when the lips murmur, they are all roused to pronounce judgment in every court of law. They are called watchers, as written, “This matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14).",
        "<i>He asks</i>, what is a watcher (<i>ir</i>) <i>and answers, he explained</i> in the book of Aggadah that it is similar to “and become your enemy (<i>ar</i>)” (I Shmuel 28:16). For the judgments rise against those who are not beloved above; those who arise <i>to execute judgment</i> are <i>their</i> enemies. <i>They are therefore called watchers.</i> Nevertheless, <i>the decree is formed</i> in two ways – with mercy and with judgment; hence, they are called watchers and holy ones – judgment and mercy, <i>referring to the verse, “This matter is by the decree of the watchers, and the sentence by the word of the holy ones.” Watcher indicates judgment and holy one mercy</i>.",
        "When the lips open, the mouth is seen and the breath coming out of the mouth envelopes many thousands and myriads. When<i> the breath</i> spreads, the faithful prophets are clad with it, all called the mouth of Hashem. When words come out of the mouth and the lips move, they illuminate all eighteen-thousand realms until they are interconnected through eighteen ways and paths that are made known.",
        "Everyone is waiting for this mouth with a tongue speaking great words. <i>The tongue is the central column that unites the two columns that are the two lips</i> with a crowning bright knot<i>, that is, with a knot and union of the lights with the central column. It crowns them and makes them bright; for the tongue that is the central column makes clear the lights in the two columns in the lips and completes them.</i> It is written of this, “His mouth is most sweet” (Shir Hashirim 5:15), <i>surely, after the central column combined them with each other</i>. His mouth is similar to, “the palate tastes food” (Iyov 24:3): <i>after the inclusion of right and left, they become good and flavorful.</i> “…and he is altogether lovely” (Shir Hashirim 5:15) <i>refers to the two columns, left and right, that are called</i> fire and water. Fire and water are beautiful, <i>lovely</i> and well fashioned, <i>that is, they are lovely to behold</i>, since the colors <i>red and white, which are left and right</i>, are joined together, <i>that is, beauty appears only from the blending of white and red together</i>.",
        "<b>Aleph, Chet, Hei, Ayin – Gimel, Yud, Caf, Kof</b><br>“His mouth <i>is most sweet</i>” due to the imprinted letters that are engraved on it with their crowns. <i>The sweetness in the palate comes from letters engraved on it according to the sequence of the three columns and the receiving Malchut. This sequence crowns them. The letters</i> Aleph, Chet, Hei, Ayin are engraved on the throat, <i>each with three columns. The three columns in</i> the Aleph, <i>its right column</i>, drives away kings; <i>the left column</i> removes kings <i>from their kingship, the central column</i> upholds kings. <i>Of the three columns in</i> the Chet, <i>its right column</i> drives away and descends; <i>the left column</i> ascends and crowns; <i>the central column</i> vanquishes with fire and engraves with wind. <i>The three columns in</i> the Hei<i> are</i> receiving from Ima,<i> that is, out of what the Female receives from Ima. The central column of Ima</i> strikes the Female; <i>from the left column of Ima, the Female</i> extends into a large Female, <i>that is, she receives from it the maturity of the left column. The central column of Ima lies</i> in the desire of the holy city <i>for Chassadim that makes it unite with the central column</i>. The places <i>of right and left</i> are interconnected as said, “the mountain of myrrh and to the hill of frankincense” (Shir Hashirim 4:6). <i>Of the three columns of</i> the Ayin, <i>its right column is</i> the brightness in the form of the level; <i>its left column is</i> the engraving in the form of the level; <i>the central column</i> is the stretching branches that join the engraved spirits at their sides.",
        "In the Secrets of Letters of King Shelomo, <i>he says that</i> the four letters <i>Aleph, Chet, Hei and Ayin</i> were crowned with the four <i>letters</i> Gimel, Yud, Caf and Kof in the palate <i>(as said in Mishpatim, section 532). Therefore, there is an allusion to three columns in the palate as well,</i> as said, “the palate tastes food” (Iyov 34:2) <i>referring to the right column</i>; “Can that which is unsavory be eaten without salt?” (Ibid. 6:6) <i>referring to the left column that we must not enjoy before it unites with the right, like the “unsavory without salt.”</i> The verse, “And the work of righteousness shall be peace” (Yeshayahu 32:17) <i>is the central column that unites and makes peace between the two columns, right and left</i>. “More to be desired are they than gold, even much fine gold; sweeter” (Tehillim 19:11) <i>refers to Malchut that receives the abundance of the three columns</i> that are surely sweet.",
        "King David, <i>following the verse</i>, <i>“More to be desired are they than gold, even much fine gold; sweeter” that alludes to the three columns’ outpour of sweetness and preciousness,</i> concludes<i> with,</i> “Moreover by them is your servant warned…” (Ibid.), <i>that is, he was careful not to receive from the left column without the right. Rabbi Shimon concludes with,</i> I testify that all my life I have been careful by them, <i>the three columns</i>, not to make the mistake<i> of receiving from the left column on its own</i>, except on one day. I was making crowns for the king in the cave of Meron,<i> he did not make sure the left would be incorporated with the right</i>, and I saw a flame of burning fire across the cave. <i>That is, he saw the judgments of the left column without the right, which is burning fire</i>, and I was shaken. Since that day I am consciously careful by them, <i>to receive only from the three columns together</i>, and I have not abandoned them all my life. Blessed is the portion of he who is warned by the king’s sweetmeats and properly tastes them. It is written of this, “O taste and see that Hashem is good” (Tehillim 34:9) and “Come, eat of my bread…” (Mishlei 9:5).",
        "<b>Construction of the back of the Female of Zeir Anpin</b><br>The Male<i> that is Zeir Anpin</i> expanded in his brain of Da’at, and parlors and chambers were filled.<i> They are Netzach, Hod, Yesod and Chesed, Gvurah and Tiferet. Da’at</i> begins at the top of the head and expands throughout the body – the chest, arms, and its entirety. A spark of the dark light, <i>which is the illumination of the left column of Binah</i>, became attached behind it and was ablaze, producing a single skull that is sealed from every direction; the illumination of the two brain lobes <i>of Chochmah and Binah</i> is engraved on it and is attached to the male side <i>from behind</i>. It is therefore called, “my dove, my undefiled (<i>tamati</i>)” (Shir Hashirim 5:2). Do not read <i>tamati</i> but surely <i>te’omati</i> (my female twin).",
        "The hairs of the Female <i>that is Malchut</i> include the colors <i>white, red, and green that is called purple</i>, as said, “and the hair of your head like purple” (Ibid. 7:7). Gvurah <i>that is the left part of Da’at that fell into her body,</i> was connected to five Gvurot, <i>meaning that is spread throughout the ten Sfirot of her body – Keter, Chochmah, Tiferet, Netzach and Hod</i>. From her aspect <i>of Gvurah</i>, Malchut spreads and cleaves to the side of the Male <i>that is Zeir Anpin, that is, she cleaved to his back (as said in the Greater Gathering, section 305; study there well.)</i>",
        "<b>Construction of the Female of Zeir Anpin to be face to face</b><br><i>Malchut</i> was then separated from the side <i>of Zeir Anpin by sawing (as explained in the Greater Gathering, section 324)</i>, and she came to join him face to face. When they are joined, they seem a veritable single body, <i>because originally, they are the right and left of a single level. Even though they were separated and constructed as two levels, they rejoin as a single body, the right and left of a single level.</i> We have learned from this <i>regarding people’s souls</i> that the male by himself seem like half a body, <i>that is, the right part of the soul</i> that is wholly Chesed. The female <i>of the soul</i> as well <i>is the left portion and is wholly Gvurah.</i> When they join, it all seems like a single body, <i>because the two halves join into one</i>. And this is <i>truly</i> so. Here too, the Male <i>that is Zeir Anpin</i> unites with Malchut, it is all one body. All the worlds are then in a state of joy because they are blessed by a whole body. <i>This is the second stage of Malchut, explained above</i>.",
        "This is the meaning behind <i>the verse</i>, “therefore Hashem blessed the Shabbat day and hallowed it” (Shemot 20:11). Everything is then <i>influenced by</i> a single whole body, because Malchut cleaves to the king <i>on Shabbat,</i> so they are one body. Blessings therefore abide on that day. From this we <i>deduce</i> that whoever is not in a state of male and female is considered half a body, and no blessings resides over something damaged and lacking but on a whole place, something whole, not on half a thing; and half a thing cannot endure and is never blessed.",
        "The beauty of the female is entirely derived from the beauty of the male. We have already explained these matters and they are known among the companions. All those below <i>in the three realms of Briah, Yetzirah and Asiyah</i> are united by the Female, <i>Malchut</i>; they are fed by her and return to her, <i>because Malchut is the root of all three realms under Atzilut (as said in the Greater Gathering section 324).</i> She is called the mother of all. Just as the other one, <i>Binah</i>, is the mother of the body, <i>which is Zeir Anpin that is called body</i>, and the entire body receives from it, <i>from Binah</i>; so is this <i>Malchut</i> a mother for all the others below, <i>in Briah, Yetzirah and Asiyah</i>.",
        "It is written, “Say to wisdom, You are my sister” (Mishlei 7:4). There is Chochmah, and then there is Chochmah. <i>That is, upper Chochmah that is Aba and Ima and lower Chochmah that is Malchut.</i> This Female, <i>which is Malchut</i>, is called the lesser Chochmah in relation to the other, <i>which is the highest Chochmah</i>. It is therefore written, “We have a little sister, and she has no breasts” (Shir Hashirim 8:8). This <i>Chochmah</i> was carried into exile <i>and therefore has no breasts to extend abundance to Israel</i>. “We have a little sister”: she surely seems little <i>while in exile</i>; but she is great and multitudinous, being the wholeness that receives from all <i>the Sfirot, when Israel dwell in their own land,</i> as written, “I was a wall, and my breasts were like towers” (Ibid. 10), that is, they are full to suckle everyone. They are as towers that are the great rivers that originate in the highest Ima <i>that are called towers</i>.",
        "<b>The first three Sfirot of light; and Netzach, Hod and Yesod of the vessels of Chayah of Zeir Anpin</b><br>The Male, <i>which is Zeir Anpin</i>, expanded further to right and left of the property of the inheritance, <i>that is, to Chochmah and Binah that are called the bequeathal of Aba and Ima (as said in section 67); Chochmah extended into Chesed and Binah into Gvurah</i>. And when the colors – <i>white from the right and red from the left</i> – join <i>in the central column</i>, it is called Tiferet and the entire body reached equilibrium. A large, strong, handsome, and comely tree is formed, under which the animals of the field, <i>which are the hosts of Briah</i>, roam. The fowl of the sky perch on its branches, <i>they are the hosts of Yetzirah</i>, and it has food for everyone. Its branches are right and left, <i>which are Chesed and Gvurah</i>. Life and Chesed <i>are extended</i> from the right, and death and Gvurah <i>are extended</i> from the left. Its innards are made whole with Da’at and fill all parlors and chambers <i>that are Netzach, Hod and Yesod, and Chesed, Gvurah and Tiferet</i>, as I said <i>(above in section 161)</i>, as written, “and by knowledge are the chambers filled” (Mishlei 24:4). <i>This expansion signifies the first three Sfirot of the light of Chayah of Zeir Anpin</i>.",
        "The body expanded further into the two legs, <i>Netzach and Hod</i>, with the two kidneys and two testicles of the male between them. <i>They are the inner Netzach and Hod. Liquid refuse flows out from the kidneys to the external forces and semen flows for souls from the testicles.</i> All the oil and greatness and the strength of the entire body gathers in the <i>two testicles</i>, for all the hosts going out <i>to Briah, Yetzirah and Asiyah</i> originate from them. They all rest at the mouth of Yesod. Therefore, they are called hosts and they are Netzach and Hod. Tiferet <i>is called</i> Hashem, and Netzach and Hod are called hosts. Hence, <i>they are mentioned together in the verse</i>, “Hashem of hosts.” <i>This expansion is at the level of Netzach and Hod of the vessels for the light of Chayah of Zeir Anpin.</i>",
        "The male member is the ending of the entire torso and is called Yesod. This level perfumes Malchut. The entire desire of the Male, <i>which is Zeir Anpin</i>, for Malchut <i>is in it</i>. With Yesod he penetrates Malchut, the place that is called Zion, where Malchut is covered like a woman’s womb. Yesod is therefore called Hashem of hosts. <i>This expansion signifies Yesod of the vessels for the light of Chayah of Zeir Anpin, which is capable of begetting souls.</i>",
        "<b>The face-to-face union of the Male and the Female</b><br><i>After explaining the construction of the first three Sfirot of lights; and Netzach, Hod and Yesod of vessels of Zeir Anpin, which makes him capable of begetting souls, he explains the face-to-face union of the Male and the Female and says</i>, it is written, “For Hashem has chosen Zion; he has desired it for his habitation” (Tehillim 132:13). This happens after Malchut has separated <i>from being attached to the back</i> and joined the king face to face <i>(as said in section 163)</i> on Shabbat eve <i>(section 164)</i>. Everything becomes a single body <i>(as said there)</i>. Then the Holy One, blessed be He, is seated on his throne and everything is called a whole name, a holy name, blessed be his name forever and ever. I have brought up all these matters on this day, so it would be crowned with them in the world to come. Now that they have been revealed here, blessed is my portion <i>with them</i>.",
        "When this queen unites with the king, all realms are blessed and are in complete joy. Just as the Male comprises three columns and the beginning is in three – <i>Chochmah, Binah and Da’at</i> – so is everything. <i>Even the body is composed of three – Chesed, Gvurah, Tiferet</i> – so is the ending of the torso – <i>which is Netzach, Hod and Yesod</i>. The queen is blessed only through the inclusion of the three, Netzach, Hod and Yesod; <i>for her root in Zeir Anpin begins at the chest, so she only attains from the chest of Zeir Anpin down.</i> She is perfumed and blessed from the place called the lower Holy of Holies, <i>which is Yesod. Arich Anpin, and Aba and Ima, are called the upper Holy of Holies while Yesod of Malchut is called the lower Holy of Holies</i>; as written, “for there Hashem has commanded the blessing” (Tehillim 133:3), <i>referring to Zion that is called Holy of Holies</i>. There are two levels, above and below, <i>Zion and Jerusalem. Yesod of Malchut is called Zion and Malchut of Malchut is called Jerusalem; and Zion is called the Holy of Holies.</i>",
        "<i>In this world</i> therefore only the High Priest. who is from the side of Chesed, is allowed to enter the Holy of Holies, because none enters that most high place, <i>that is, Yesod of Malchut that is called Zion</i>, except for that which is called Chesed <i>of Zeir Anpin that is the level of the High Priest</i> who enters the Holy of Holies. Malchut is then perfumed, and the Holy of Holies is blessed within, <i>that is</i>,<i></i> the place that is called Zion. Zion and Jerusalem are two levels, one is mercy, and one is judgment. Zion <i>is mercy</i>, as written, “Zion shall be redeemed with justice” (Yeshayahu 1:27), <i>justice being mercy</i>. Jerusalem <i>is judgment</i>, as written, “righteousness lodged in it” (Ibid. 21), <i>righteousness being judgment</i>, as we have explained.",
        "The entire desire of the Male <i>that is Zeir Anpin</i> for the Female lies here <i>in Zion</i>. It is called a blessing, since blessings come out from there to all the realms and everyone is blessed. This place, <i>Zion</i>, is called holy. And all the holies, <i>that is, the holy lights</i> of the Male, <i>which is Zeir Anpin</i>, penetrate there the level I spoke of, <i>namely, Zion</i>. And they all come from the top of the head of the male skull, <i>that is, from the first three Sfirot of Chayah of Zeir Anpin</i>, from the part of the highest brains that reside in it. And that blessing flows from <i>the brain lobes</i> to all body parts <i>that are Chesed, Gvurah and Tiferet</i> down to those called hosts <i>that are Netzach and Hod.</i> All the abundance that flows from the entire torso is gathered there <i>in Netzach and Hod</i>, which is why they are called hosts: all the higher and lower hosts <i>in the three realms of Briah, Yetzirah and Asiyah</i> derive from <i>Netzach and Hod</i>. They place it in the holy Yesod, which is wholly white, which is why it is called Chesed. And that Chesed enters the Holy of Holies as written, “for there Hashem has commanded the blessing, even light for evermore.”",
        "<b>The passing of Rabbi Shimon bar Yochai</b><br>Rabbi Aba said, the holy luminary, has barely finished uttering the word <i>life</i>, when his words trailed off. I was writing and was prepared to write further but heard nothing. I have not raised my head because the light was strong, and I could not see. As I shuddered, I heard a resounding voice saying, “length of days and long life” (Mishlei 3:3) <i>and then</i> I heard another voice, “He asked life of you…” (Tehillim 21:5).",
        "Throughout that day, fire did not cease from the house, and none could enter it because they could not for the light and fire encircling it. All that day I was prostrate on the floor, crying. When the fire was gone, I saw the holy luminary, Holy of Holies; he passed away from the world, covered and lying on his right side, his face smiling.",
        "Rabbi Elazar his son stood, took his hands, and kissed them; and I licked the dust under his feet. The companions wanted to cry but could not speak. The companions began weeping, and Rabbi Elazar his son fell three times, unable to open his mouth. He then started saying, Father, father, there were three <i>that now</i> became one. <i>That is, there were three great men in the world – Rabbi Elazar, his father Rabbi Shimon bar Yochai, and Rabbi Pinchas ben Yair his father-in-law. Now Rabbi Elazar remained orphaned of both and remained alone in the world. Now that the great tree is gone, under which the animals of the field roamed and on which branches fowl perched, and it had food for all (as said in section 167). Now</i> the animals migrate and the fowl <i>that sat on its branches</i> sink into the abysses in the great see. And the companions, <i>instead of the food they received from him</i>, will drink blood.",
        "Rabbi Chinay rose and said, until now the Holy Luminary has taken care of us. Now is the time to strive to honor him. Rabbi Elazar and Rabbi Aba rose and took him <i>from his place</i> to a bed fashioned as a ladder <i>to raise him onto his bed</i>. Whoever saw the confusion of the companions! The entire house emitted good scents. They raised him to his bed, and only Rabbi Elazar and Rabbi Aba ministered to him.",
        "Bullies and shield bearers came from the village of Tzipori, <i>who wanted to have him buried there and came to take him by force</i>. The people of Meron in their masses drove them away and yelled at them, because they did not want him to be buried there <i>but in Meron</i>. After the bed left the house, it rose in the air with fire blazing before it. They heard a divine voice: enter, come, and gather to the feast of Rabbi Shimon. “He that walks in his uprightness, shall enter in peace to them that rest in their graves” (Yeshayahu 57:2).",
        "When he entered the cave, they heard a voice from within it: “Is this the man that made the earth to tremble that did shake kingdoms” (Ibid. 14:16). How many heavenly prosecutors are silenced today for your sake! This is Rabbi Shimon ben Yochai, whose Master is praised with daily. Blessed is his portion above and below. How many highest treasures are kept for him! It is said of him, “for you shall rest, and stand up for your allotted portion at the end of the days” (Daniel 12:13)."
    ],
    "versions": [
        [
            "Idra Zuta, The Small Gathering, trans. Michal Ricardo",
            "vitaltransformation.org"
        ]
    ],
    "heTitle": "אדרא זוטא",
    "categories": [
        "Kabbalah",
        "Zohar"
    ],
    "sectionNames": [
        "Paragraph"
    ]
}