Holy, Pure

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

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

121) If he is named after him, he should have been called “holy,” not “pure.” But this is not so, since he is called “holy” only when there are hairs hanging off his head, for holiness depends on the Se’arot, as it is written, “He shall be holy, he shall let the locks of the hair of his head grow long.” And this man is called “pure” because of those that hang down from him, which are the external, impure ones that were removed along with the removing of his hair. This is why his hair was removed and he was purified.

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

Even though a “person” is Hesed, meaning has the level of Hassadim of Behina AlephVAK, the Se’arot Rosh emerge in him because of the Yod that entered the light and diminished it into VAK without GAR. The outer ones grip these Se’arot below, and they are called “harsh judgment” because of the grip of the external ones.

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

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

At the Rosh of this person, who is Partzuf Katnut de ZA, there is the harsh spark, the judgment force of Katnut de Bina, the Yod that entered the light of the Rosh and became VAKAvir. The red color is from Bina. And since there is Katnut of Bina in him, the color of the skull is red, as is the hair. However, if the Katnut comes from the force of the Malchut that is not mitigated in Bina, the color of the Se’arot is black. He tells us that even though the Se’arot of ZA are black, as it is written, “His locks are curled and black as a raven,” it is so when he is in Gadlut. But in Katnut, his hair is red.

And when he obtains GAR de Katnut, in the descent of the Yod from the Avir, the Se’arot are removed from him altogether. And when he obtains Mochin de Gadlut, when Malchut that is not mitigated in Bina—from which the black color is educed—is concealed in his GAR, his hair grows again and his Se’arot are as black as raven.

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

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

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

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

The Masach that extends the Hassadim de AVI, which are pure Avir, extends from this Yod. Also, the Se’arot Rosh extend from it. And when ZA receives this pure Avir from AVI, he is called “holy,” like AVI.

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

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

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

In that, he is different from AVI. Also, the nazirite that extends from ZA has Se’arot from that Yod in the Avir of AVI. However, since the Se’arot come from the Yod in the Avir of AVI, they indicate the pure Avir that he receives from AVI, from which the holiness extends, as it is written, “He shall be holy, he shall let the locks of the hair of his head grow long.” Thus we see the great difference between holy and pure: in the pure, all his purity comes from balding of the hair. And in the holy, all his holiness comes from growing the hair.

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

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

124) And this man is Adam, which are two Partzufim of one Partzuf, which is ZA. This is so because “a person” is the Partzuf Katnut in him and Adam is the Partzuf Gadlut in him, and they are clothed in one another—the Adam in the person. And when the Creator wishes to wage war in this Partzuf of person, He wages war in them, in this very person, as it is written, “The Lord is a man [in Hebrew: person] of war.”

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

125) “And thus shall you do unto them, to cleanse them.” “And thus,” meaning as above, as in Partzuf “person” of ZA. “Sprinkle the water of purification upon them” relates to the residue of crystal dew, an illumination of Hochma that is blocked in Bina. Through this illumination, Bina returns to being Hochma, and all who are below her receive illumination of Hochma through her, for purity comes from her.

Here “water of purification” are the residue of the dew for the future, as it is written, “And I will sprinkle clean water upon you,” meaning the Hassadim of upper AVI. Also, their Avir is pure. “For the future” implies upper AVI. “And let them wash their clothes,” such as above, in ZA, when the correction of this person who washes in the upper Hesed is purified from everything. Here, too, “Let them wash their clothes” in Hesed, called “water.”

126) It writes “With a razor,” not with scissors, so that the Se’arot will be removed from their roots, since the razor removes the hairs from their roots, and the lower judgments will leave their grip on his Se’arot. And when the deeds of the lower ones are upright, the Creator is destined to remove their Se’arot and pluck them so it will not grow and multiply, as it is written, “If the hair on a man’s head is plucked.”

127) The greatest of all the Levi’s is Korah. The Creator made him such as the “person” above, and called him Korah when He plucked this person of above for him, as it is written, “If the hair on a man’s head is plucked, he is bald.”

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

129) What if his hair is plucked because of his face. We learned that there is a shining face, as it is written, “The Lord make His face shine on you,” and there is a dark face of anger. In the words, “And if… from the front part of his head,” this is called “a face of anger,” and all those who hang down from this fierce face are harsh, and they are all merciless. And when the Se’arot are removed from the front of this face, all the external ones that are dependent on them are removed and break.

130) All those external ones that hang down the Se’arot Rosh are superior to others and they are not as insolent as they are. And all those who hang down the edge of the Se’arot of this fierce face are insolent and harsh. This is why his face is as hot as fire, due to the harsh spark within them. This is why it is written, “The anger of the Lord has divided them,” and “The face of the Lord is in them that do evil.”

The difference between Galgalta [skull] and Panim [face] is that Galgalta is corrected with the Mem de Tzelem, and there is no place for disclosure of Hochma there. But the Panim are LamedTzadik de Tzelem, where Hochma appears. Hence, when the harsh spark is present in the Rosh, the outer ones have two grips in the Se’arot of the Rosh: 1) in the deficiency of Hochma in Galgalta; 2) in the deficiency of Hochma in the Panim. And since there is no disclosure of Hochma in Galgalta, no deficiency is apparent and the outer ones are not insolent. And those that cling to the deficiency of Hochma in the Panim are all insolent and uncompromising, since the deficiency is apparent only in the Panim, the place of disclosure of Hochma. It is written about it, “A man’s wisdom illuminates his face”; hence, they are fierce and insolent.

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