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33) Nine respectable corrections were given to the beard. All that was covered and not revealed is high and honorable. And Dikna, well the text has concealed it, as there is no text that speaks of the Dikna. It is written, “The eyes of the Lord,” “The ears of the Lord,” and “His cheeks are as a garden-bed of perfume,” but there is no mention of the Dikna, since he is high and honorable.
34) The first correction of the beard, hair over hair, comes out opposite the opening of the ears through the top of the mouth, the upper lip.
Second correction: From that top of the lip to the other top of the lip.
Third correction: A path under the two holes of the nose; it is so filled with hair that it is unseen.
Fourth correction: The cheeks are covered by hair from this side and from that side.
Fifth correction, in which the two red apples of the face seem like a rose.
Sixth correction: Hard, black hair is hanging on a thread down to the Chazeh [chest].
Seventh correction: The lips are hair-free and are as red as a rose.
35) Eighth correction: Short hair going down the throat and covering the back of the neck.
Ninth correction: Big and small hairs, as hard as tendons, descend equally, mingling with one another, and are equal.
Whomever is strong and mighty is found in these nine corrections, meaning ZA.
The nine corrections of Dikna de ZA extend from the thirteen corrections of Dikna de AA. Eight corrections extend from HS, and five corrections from Galgalta. The ones that extend from HS are three times NRNHY de Nefesh, de Ruach, and de Neshama. The difference is that thirteen corrections are actual GAR, but nine corrections, VAK de GAR.
First correction: The Shoresh of Dikna, like the first correction of the thirteen corrections of Dikna de AA.
Second correction: Ibur in the upper cheek, VAK de Nefesh.
Third correction: GAR de Nefesh.
A change occurs in the fourth correction: The fourth correction of the thirteen corrections of Dikna de AA is the hair of the bottom lip, VAK de Ruach, and the fifth correction is the path in the hair of the bottom lip, GAR de Ruach. However, here there is no path in the bottom lip of ZA because even the path in the upper lip does not illuminate because it is filled with hair. Hence, they were established here in their place for VAK de Ruach, where the cheeks are covered in hair from this side and from that side.
The fifth correction is GAR de Ruach, in which the two apples of the face seem as red as a rose. And because GAR de Ruach are Achoraim, they are red.
The sixth correction is the whole of Dikna, where the VAK de Ruach in the Panim are drawn to their place below, in the lower cheek.
Seventh correction: The Lips are hair-free and are as red as a rose. This is GAR de Ruach that extend from the two apples below.
Eighth correction: Short hair coming down on the throat, extending from the ninth and tenth corrections of the thirteen corrections of Dikna de AA.
The ninth correction extends from the eleventh correction in the thirteen corrections of Dikna de AA.
36) David said nine, from the verse, “Out of the straight I called upon the Lord,” through the verse, “All nations surrounded me,” to surround himself with them and protect himself. They correspond to the nine corrections of Dikna de ZA:
- “Out of the strait I called upon the Lord.”
- “The Lord answered me in the expanse.”
- “The Lord is for me; I will not fear.”
- The Lord is for me as my helper.”
- “It is good to take refuge in the Lord.”
- “It is good to take refuge in the Lord.”
With the three times man that is written in them, implying three corrections, they are nine.
These nine corrections are as it is written, “And the earth put forth grass, herb yielding seed after its kind, and a fruit bearing tree with its seed within it after its kind.” These nine corrections of Dikna were uprooted from the complete name, from the thirteen corrections of Dikna de AA. They came to ZA and were replanted in the complete name, as it is written, “And the Lord God planted,” the full name of Atik and of ZA. In the upper one, in AA, there are all thirteen corrections of Dikna. The lower one, ZA, is seen in nine corrections of Dikna. And thirteen and nine are twenty-two, which are twenty-two letters that were engraved because of them.
37) For this reason, if he sees in a dream that he is holding in his hand the beard of an important man, he is complete with his Master; his enemies will yield under him. It is even more so with the upper beard, of AA, which illuminates to the lower beard, of ZA, since the upper beard is called “great in mercy,” and in ZA he is simply called “mercy.” When he needs the light, the upper old one illuminates for him, and he, too, is called “great in mercy.”
38) “And God said, ‘Let the waters teem with swarms of living creatures.’” Het–Yod Yod–Hey [the letters of the word Haya (animal) in Hebrew], since Haya comprises the letters Het–Yod Yod–Hey. Het–Yod is Yesod of ZA; Yod–Hey is AVI. “Let the waters teem” means that the light of one will expand in the other, that the light of Yod–Hey will spread in Het–Yod, in Yesod de ZA. “And let the earth bring forth the living creature,” the Nukva. And also, the Nefesh of Adam HaRishon, everything was teeming at the same time, good water of Kedusha, and bad water of the Sitra Achra.
And because He said, “Let the … teem,” they were included in one another and the upper animal emerged, the Nukva, as well as the lower animal, the Nefesh of Adam HaRishon, the good animal, the Nukva, and the bad animal, Lilit, since “living creature that creeps” is Lilit.
39) “Let the waters teem.” Teeming is translated as murmuring, when his lips murmur, when his lips move with words of prayer in purity and cleanness of the mind. In the water that cleanses and purifies, the living soul is teeming.
When a person wishes to establish a prayer to his Master, his lips murmur in that manner from below upward, to raise the glory of his Master to the place of the potion of the deep well of Bina. Then he goes to draw from that potion of the stream, Bina, from above downward to each and every degree through the last degree, Malchut, to extend donations to all from above downward. Subsequently, he must make a connection through all, to unite all the degrees in Ein Sof, the connection of the aim of the faith, and all his wishes will be fulfilled, whether the wishes of the public or the wishes of an individual.
40) The prayer that one should ask of his Master is set up in nine manners:
- In the order of the alphabet;
- In mentioning the qualities of the Creator: Merciful, Gracious, and so forth;
- In the honored names of the Creator: EKYEH, Yod–Hey, Yod–Hey–Vav, El, Elokim, HaVaYaH, Hosts, Shadai, and ADNI;
- In ten Sefirot, KHB, HGT, NHYM;
- In mentioning the righteous: the patriarchs, the prophets, and the kings;
- In song and praise in which there is true reception;
- Above them, one who knows how to properly correct corrections for his Master;
- In knowing how to raise from below upward;
- And there are those who know how to extend abundance from above downward.
41) In all those nine manners of prayer, great intention is required. If not, it is written about him, “They who despise Me will be despised.” With Amen, he should intend to include the two names HaVaYaH ADNI, which are 91 in Gematria, and Amen is also 91 in Gematria. And the name HaVaYaH, ZA, conceals its abundance and blessings in the treasure, called “palace,” which is ADNI, Malchut.
This is implied in the verse, “And the Lord is in the palace of His holiness, all the earth is silent before Him.” It is also implied in what we learn, “Man’s abundance is in his home.” It is so because man [Adam] is 45 in Gematria, the name HaVaYaH filled with the letters Aleph. And “abundance is in his home” is ADNI, Malchut, as it is written, “In all My house he is trusted.” It translates into “In all who are with Me,” in Malchut.
42) And if he aims properly in all of these nine manners of prayer, it is a person who honors the name of his holy Master. It is written about it, “For I will honor those who honor Me, and those who despise Me will be despised.” I will honor him in this world to keep and to do all his needs, and all the nations of the earth will see that the name of the Lord is called upon him and will fear him. In the next world, he will be rewarded with being with pious, in the realm of the pious, even though he did not read in the Torah sufficiently, but because he was rewarded with looking at knowing his Master and aimed in it properly.
43) One who does not know how to unify the holy Name and make the connection of faith, to extend to the place that is needed, and to honor the name of his Master, it is better for him not to be born, especially if he does not intend in the Amen. For this reason, anyone who murmurs with his lips with a clean heart, with cleansing waters, it is written about him, “And God said, ‘Let us make man in our image, after our likeness,’” for a man who knows how to unite the image and the likeness properly, where ZA is Tzelem [image] and Nukva is the likeness, “and they will rule over the fish of the sea.”
44) “And God said, ‘Let us make man.’” It does not write, “the man,” which would mean only Adam HaRishon, but simply “man,” to elicit and complement the man of above, as well, which are ZON, who are called “man,” which now became HaVaYaH Elokim in the complete name. It is so because when the lower Adam was completed, the upper Adam was completed—completed in male and female to complete everything.
HaVaYaH is the male, ZA. Elokim is the female, Malchut. HaVaYaH Elokim is the full name. The male, ZA, expanded and was corrected in his corrections as Ima before the maid, in Ateret Yesod, where the Hassadim de Ima appear because it is the middle line of NH. The seven kings of Nekudim that have been cancelled existed here through Yesod de ZA, the middle line.
45) The male is the right line; it is primarily Hassadim. Hence, the Dinim of the male are strong in the Rosh, in GAR, since the Hochma does not appear there, and are mild in the end, in his NHY, the place of disclosure of Hassadim in Hochma. The Dinim of the Nukva are the opposite, for because she is the left line, Hochma without Hassadim, dark and not illuminating, it follows that in her Rosh, where there is no disclosure of Hochma, the Dinim of the left are not as harsh. But in her NHY, the place of disclosure of Hochma, the left line, they are strong Dinim.
Fifteen harsh Dinim of smoke are engraved in her bosom, in the NHY of the Nukva. There are three times five Gevurot in them—in Netzah, in Hod, and in Yesod—which are fifteen Gevurot. A small Yod is inside of her, the lower Hochma, called Yod. Because she is in Malchut, she is small.
46) Atik wished to see if the Dinim de Nukva have been mitigated, if Adam and his wife clung to each other, and the serpent came over Eve with the seduction of the tree of knowledge. Thus, a nest of filth was established in the Nukva and the evil section was made, as it is written, “And she conceived and gave birth to Cain,” which means Ken [nest] and Mador [section] of the evil spirits and the storms, and harm-doers.
47) He established Ketarim [pl. of Keter] in this Adam, in the general and in the personal, and they were included in the personal and general, the thighs and the arms, right and left, the general and the personal in the arms, the personal and general in the thighs.
The middle line is the general because it includes both sides within it—right and left, Hochma and Hassadim. It is man’s body, Tifferet, which includes HG. The two arms are the personal. In the thighs is the Yesod, general, and the thighs are the personal, since in the right there are only Hassadim, and in the left there is only illumination of Hochma.
General and personal mean that the general rules over the personal. Personal and general mean that the personal rules over the general. In the arms, the general, middle line, rules over the personal. This is why the Hochma is covered there. In the thighs the personal rules over the general, which is why the Hochma appears there.
48) When the middle line divides at its sides to right and to left, male and female are established in Yod–Hey–Vav. Yod is right, male; Hey is left, female; and Vav, it is written about it, “He created them male and female, and He blessed them and called their name, ‘man.’” That is, the form of Partzuf of Adam sitting on the throne, the Nukva. “And on the image of the throne was a likeness as the appearance of a man upon it from above.” It follows that Vav includes male and female together, a man sitting on the throne.
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