Autor: arhiprofesor

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163) It is written, “A reddish-white plague,” since then it is a plague. This is because the white that implies Hesed does not remain unaltered, but leans toward the red, which implies judgment. It is written, “Though your sins be as scarlet, they shall be as white as snow.” Happy are Israel, for the Creator wishes to purify them completely, so they will not be guilty before Him and the litigants will not govern them.

Everything follows its kind: red goes to judgment and white goes to Hesed. Right, which is white, is to the right, which is Hesed, and left, which is red, is to the left, which is judgment.

164) It is written about Esau, “And the first came forth ruddy.” Hence, his kind—judgments, which are red—is in him. And should you say that it writes “ruddy” about Esau, it says about David, “And brought him in. Now he was ruddy.” Esau was made of the filth of gold, which are harsh judgments, and David clung to the radiance of gold, which is the left of Bina, Rachamim.

It is written about Esau, “Ruddy all over like a hairy mantle,” meaning he came out of the waste that remains after the fusion of gold. But of David, it says, “With beautiful eyes and a handsome appearance,” which implies illumination of Hochma, called eyes and seeing, which extends from the left line of Bina, which is included with the right in her.

165) What is the reason that a reddish-white plague is impure? It is known that white appearance is Hesed and red appearance is judgment. Hence, if it were red at first and now the white appears in it, then purity is born in it and begins to be purified. And if it were white first, and now the red appears in it, it is beginning to become defiled.

It is written, “Then the priest shall pronounce him unclean” because red was born in him, which is judgment, becoming impure. And the priest was aware of all those visions. Sometimes, when a vision of purity was seen in him, he closed him, to see if another vision is born in him. And if not, he purifies him, as it is written, “Then the priest shall pronounce him clean.”

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156) Idol worshippers and other people live in the house and they are whole, meaning they are not harmed. They come from their side, which is why they are not harmed. But one who fears sin could be harmed. But even if they continue to live in it, they cannot be unharmed. It is written, “Their houses are safe, without fear,” meaning that the house was from another, who built it in righteousness, and the wicked took it and sat in it. But the text says “Their houses are safe, without fear,” meaning when their houses are safe, without fear—for they were built in righteousness—God’s rod is not upon them.

158) When affliction enters the house, the spirit of impurity that was in the house appears, and they fight one another. At first it seems that the spirit of impurity that was covered has reappeared, and the affliction that was revealed has been covered. Afterwards, it appears that an affliction was revealed in the house and that the spirit of impurity has been covered. It is written about that, “Shall come and tell the priest,” for it is a word of wisdom.

The affliction and the spirit of impurity that is in the house are opposites, since it is not built in righteousness. The spirit of impurity extends illumination of Hochma of the left line from above downwards, GAR, and the affliction is considered Avir de Katnut that diminishes the GAR of the left line. Hence, when the affliction is seen in the house, the spirit of impurity is immediately covered because the GAR of the left has been diminished and he has nothing from which to suck. Afterwards, however, he returns and overcomes the affliction and appears, and the affliction becomes covered and unseen.

When the affliction enters and appears in the house, the spirit of impurity overcomes it and appears, and the affliction is covered, as they fight each other. This is why he says, “It seems to me,” since he first saw that the spirit of impurity that was covered when the affliction came has reappeared. And the affliction that was revealed in the house has been covered due to the appearance of the spirit of impurity. This means that the affliction has returned and overcame the spirit of impurity, and the form of the affliction reappears to him in the house. Then the spirit of impurity is covered and disappears.

He writes, “It seems to me like an affliction in the house.” As an affliction, but it is not an affliction, since he saw them fighting each other and thought that the spirit of impurity would prevail and would cover and conceal the affliction. This is why he says, “It seems to me,” for it seemed to him that the affliction has overcome the spirit of impurity and its shape was seen in the house. But for another or for a priest, it may seem different, meaning that it is about the word of wisdom, since the affliction annuls and conceals the illumination of Hochma.

159) And then came the priest, and they will tear down the house, its timbers, and its stones and all. And since they tore and purified everything, they are blessed. At that time, it is written, “And have built good houses and lived in them,” meaning they will be built in righteousness. Those are called “good,” since the first houses were not good and were not included in holiness and purity.

160) Thus, how do we understand the text that they wrote, “And houses full of good things which you did not fill”? If the spirit of impurity is in them, how are they full of good things? They are filled with abundance of money, silver, and gold, and with everything, as it is written, “For the good things of all the land of Egypt.”

But all of the houses of the Egyptians were filled with charms and idolatry. How can the verse say, “For the good things of all the land of Egypt”? It was said, “Good things” because of the wealth of the land. And here, too, it says, “And houses full of good things” for the wealth and the fortune.

161) On two occasions did Israel take wealth: one was when they came out of the exile in Egypt, and the other was when the came to the land and tore down the infected houses. All the infections of the houses were certainly to sanctify the land and to remove the spirit of impurity from the land and from Israel. Yet, when he smashed the house, he would find fortune in it, sufficient to build and to fill his house, so he would not regret that he had shattered the house and will be in the abode of holiness.

162) “And if a man or a woman have in the skin of their flesh bright spots, even white bright spots.” There is great acrimony in the bright spots. Three hundred rules and verdicts were said about it. It is in a vision, and in a vision is it judged by these many ways. There are those who observe three hundred reasons in the strong brightness. And I learned them all except that one black hair is still impure because it is one witness, while two black hairs are two witnesses and it is pure. Henceforth, even a hundred hairs are as two, and two hairs are as a hundred. This is what I later learned from the verse, “A single witness shall not rise up against a man on account of any iniquity or any sin… on the evidence of two witnesses.”

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154) In the holy land, and all the more so in another land, the more the spirit of impurity is in those houses, the more a person can be harmed by it. Moreover, the spirit of impurity that is there calls upon its friends, the other Klipot, to be there. And even knocking on vessels (they used to knock on vessels to drive out spirits and damagers from places) does not remove the damagers from that house. This is why the text declares and says, “Woe to him who builds his house without righteousness,” for the dwellers in that house certainly say that verse, every day.

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150) When one begins to build a house, he should mention in his mouth that he is building it for the work of God, because it is written, “Woe to him who builds his house without righteousness.” Then, help from above will be over his house and the Creator prepares His sanctity over him and calls peace upon him, as it is written, “And you shall know that your tent is in peace; and you shall visit your habitation, and shall miss nothing.” “And you shall visit your habitation” implies commanding [“commanding” is written similar to “visiting” in Hebrew] with the words of his mouth with which he builds, that is, pronouncing with his mouth that he is building it for the work of God. Then it is written, “And shall miss nothing.” If not, the Sitra Achra is ready to be over his house.

151) It is even more so with one who builds and wishes for another thing, since he unites his house with the other side, to be defiled in it. Thus, the spirit of impurity is certainly in it. And that person does not pass away from the world before he is punished in that house. Also, one who dwells in it could be harmed because the spirit of impurity is in that house, and harms all who are in it.

152) How does one know if the one who built it extended the spirit of impurity there? If the one who built that house or the ones who live in it are harmed, either in body or in possession, and two neighbors after him who were dwelling in it were harmed, as well, then a person should certainly run for the mountains and not dwell in it, or live in a cave of dust, but not dwell in it.

153) This is why the Creator spared Israel, who did not know at all if there was the spirit of impurity in all the houses that they found in the land or not. And the Creator said, “You do not know, but I know, and I will mark them with an infection.” An affliction in the house is the Sitra Achra. Thus, I have sent there another, strong affliction to bring it out and remove it from the world. And then, “He shall therefore tear down the house, its stones, and its timbers.” And since the affliction has gone, due to the other affliction that has brought it out, what is the reason for tearing down the house if the Sitra Achra has already gone from there? It is that as long as the house is standing, it belongs to the Sitra Achra and he can return.

One who builds a house should build it in righteousness, to be a chariot for Divinity, called “house,” and “righteousness,” meaning the illumination of Hochma in it, as it is written, “In wisdom is a house built.” If not, the Sitra Achra is drawn into the house and the spirit of impurity of the Sitra Achra is in it, and this is the opposite of the holy spirit of Divinity. It is written about that that he is Divinity, called “righteousness.”

The difference between the Sitra Achra and Divinity is that the correction of illumination of Hochma in Malchut is to shine from below upwards as the decision of the middle line, and the Sitra Achra extends the Hochma from above downwards, separating the left from the right. And those houses of the Canaanites who built their houses for the Sitra Achra and idolatry contain harsh judgments of the left line there, for the spirit of the Sitra Achra from the left line is in them, and they harm people.

It is known that when the left line is separated from the right, it is impossible to bring it back to the right except through awakening of the judgments from the Masach de Hirik, which is to elevate the Malchut to the place of Bina, which diminishes the left line from GAR de Hochma. And the afflictions extend from these judgments of the ascent of Malchut to the place of Bina, too, when the Yod enters the Ohr [light] and the light is diminished into Avir.

And since the affliction of the presence of the Sitra Achra is in the house, being the illumination of the left from above downwards, it separated from the right. This is the affliction that the Creator sends into these houses, which extend from the Yod that entered the Ohr and diminishes the left of Hochma. And the Sitra Achra exits the house because it does not have the strength to extend anything from the separated left. Because it diminishes the left line, the force of the Sitra Achra, it not only exits the house, but the world, for she has all been cancelled. However, after the affliction overcomes the spirit of impurity and revokes it, the affliction remains in the house and there is no one to cancel it.

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144) “When you enter the land of Canaan …and I put a mark of leprosy on a house in the land of your possession.” Is this the good reward, that there will be infections in the houses of those who have been rewarded with entering the land of Israel? However, after they shatter the infected houses they will find treasures that the Canaanites hid in their homes and Israel will enjoy them.

145) Happy are Israel who adhere to the Creator and whom the Creator loves, as it is written, “I have loved you, says the Lord.” And for His love, He brought them into the holy land to instill His Divinity among them and to dwell with them, so Israel will be holier than all the people in the world.

146) “And all the women whose heart stirred them up,” when they did their chores, would say, “This is for the Temple; this is for the tabernacle; and this is for the curtain” [Hebrew: Parochet—a curtain covering the holy ark]. And so did all the craftsmen, so there would be holiness in their hands and so that that work would be sanctified. And when it was brought to its place, it rose and was in holiness.

147) It is similar with one who performs idolatry or who is toward another side, which is not holy. When he mentions that work, the spirit of impurity is on him, and when the work rises, it rises in impurity.

The Canaanites were all idolaters. They all adhered to the spirit of impurity in idol worshipping and built structures for their faces and their abomination of the impure side, for idolatry. And when they began to build, they would utter some thing. And since it was mentioned in their mouths, a spirit of impurity rose upon that building. And when the work rose, it rose in the spirit of impurity.

148) When they came to the land of Israel, the Creator wished to purify for them, to sanctify the land for them, and to make room for Divinity so Divinity would not be in an impure place. Hence, by that affliction of leprosy, they would destroy the buildings of trees and rocks that were made in impurity.

149) If this act of shattering the infected houses was only to find treasures, they should have brought the stones back to their places afterwards, as they were before. Also, they should have brought the dust back to its place. However, the writing says that they were to “take out the stones.” It is also written, “and he shall take other mortar,” to remove the spirit of impurity, so the land will be cleared and sanctified as before. Thus, Israel would be in holiness and in sanctified housing so Divinity would be among them.

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140) The friends who engage in Torah unite with the assembly of Israel to praise the Creator, and they engage in Torah. And for the rest of the people it is then a good time to be sanctified with the sanctity of the Creator, in a Zivug, and to aim the desire to adhere to Him. And the Zivug of those friends who engage in Torah is at a time when another Zivug, the upper one, from Sabbath to Sabbath, is to aim the desire to adhere to the Creator and to the assembly of Israel. This is so because it is a good time, when everyone is blessed, upper and lower.

141) If people drift afar from the Creator and behave as beasts, where is their sanctity, so they are holy? Where are the holy souls that draw from above? King Solomon cried out and said, “Also, that the soul be without knowledge is not good.” “Knowledge” is the Creator. “The soul… is not good” is Nefesh that they draw by their actions. It is “Not good” because the Nefesh is drawn upon them from the Sitra Achra, who is not good, since they do not aim their hearts to the Creator.

142) One who is flared by the evil inclination without a desire and intention in the heart toward the Creator, a soul that is not good extends upon him from the evil inclination, as it is written, “That the soul be without knowledge is not good, and he who hurries his footsteps errs.” One who hurries his feet and puts off the hour, who does not see that the time is ripe for it, but is without a holy desire, sins, for he certainly sins in everything.

143) This is why there are many bad sores in people, which testify to their insolence in their faces, to show that the Creator despises them and his mind is not for them until they are worthy and better their deeds as before, and they are blessed. This is why the sores are apparent to the priest—those that come from impurity and those that come from the Sitra Achra.

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134) “O You who hears prayer.” The one who hears the prayer is the Creator, ZA. And what is “prayer”? It should have said, “Hears prayers.” However, “a prayer” is the assembly of Israel, Malchut, as it is written, “But I am all prayer.” Malchut is called “I,” and it is called “prayer.” It is said about that, “Who hears prayer,” meaning Malchut. This is a prayer of the hand, of which it is written, “Upon thy hand” with a Hey at the end [of the word “hand,” unusual in Hebrew], which indicates Malchut.

135) “Unto You shall all flesh come.” When the body is afflicted by disease and sores, as it is written, “When the body has a boil on its skin… the plague in the skin of the flesh,” the raw flesh. This is why it is not written, “Unto You shall all spirit come,” but “All flesh come.” “Unto You,” as it is written, “Then he shall be brought unto the priest,” the Creator, as it is written, “But if the priest look on it,” which is the Creator. In one place it writes, “Aaron the priest,” and in another place, just “The priest,” without writing Aaron, and this is the Creator.

136) “When the plague of leprosy is in a man, then he shall be brought unto the priest,” which is the Creator, since every purity and holiness depends on the Creator. Hence, why is it said “Shall be brought”? It should have said, “Shall be raised,” since it is ascent when it is toward the Creator, not bringing. It is similar to the words, “Its poles shall be inserted into the rings,” meaning bringing one within the other. Here, too, “brought” means ushered into the Creator, who is called “Priest,” in order to purify him, and the thing was brought before him.

137) “The plague of leprosy.” A plague means harsh judgment that is present in the world. Leprosy means closing, as we learned that it is closing of the upper light, closing of the upper goodness, which does not descend unto the world. “Is in a man,” plainly man, referring to man above and Adam below. “Shall be brought unto the priest” is the priest below, who is corrected so as to open the closing, to light the candles, the Sefirot. Thus, blessings will be on his hands above and below, and that plague will be removed and gone, and the light of mercy shall be upon everyone. For this reason, “He shall be brought unto the priest.”

138) I see the people in the world who do not observe and do not know the glory of their Master. It is written about Israel, “I have set you apart from the peoples to be Mine,” and it is written, “Sanctify yourselves and be holy; for I am holy.” And if they part from the Creator, where is their sanctity? After all, it is their desire that turns away from Him.

The writing declares and says, “Do not be as the horse or as the mule which have no understanding.” Indeed, what is the difference between a human and a horse or a mule? Only their sanctity—to be whole and marked above all.

139) Hence, the coupling of people is at set times, to aim their desire to adhere to the Creator. And they already commented that at midnight, the Creator enters the Garden of Eden to entertain with the righteous, and the assembly of Israel, Malchut, praises the Creator. This is a good time to cling to them, to the Creator and His Divinity.

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131) What is a reddish-white plague? It is a real plague if the white is seen and the red does not go away. This is the meaning of the words, “reddish-white.” Thus, they are both seen there. Reddish-white means that the white is seen only in the red, like white and red together. Even though the white is visible, it is a plague if the red does not disappear from there, as it is written, “though your sins be as scarlet, they shall be as white as snow.” This is so because when it becomes completely white, there is Rachamim and the judgments are absent.

White is Hesed and red is judgment. The Yod that entered the Ohr made it Avir, which is the harsh spark, and causes it to display the color red. If the Yod exits the Avir and he returns to being Ohr, the redness disappears.

The Yod that enters the Ohr is the Masach de Behina Aleph, which elicits the level of Hassadim. It is called “plague” because of the redness, which is judgment with absence of Hochma. Thus, even when there are Hassadim, the Hassadim do not help in purifying him until the Yod departs the Avir, which is the disappearance of the redness. Alternatively, the Hassadim emerge on Masach de Behina Aleph, when the Yod enters the Avir. At that time, the Hassadim are like the judgment that causes them, too. And since the level of Hassadim is invisible due to the Masach de Behina Aleph, the red, the white, too, meaning Hesed, is not more important than it.

132) Once it writes “plague” in masculine gender, and once it writes “plague” in feminine gender. When the Nukva, Malchut is defiled by the iniquities of the lower ones, it writes “plague” in feminine gender. And when the male is not purified due to the iniquities of the lower ones, which is ZA at the degree of “person,” it writes “plague” in masculine gender.

133) These things are known to a priest, whether the judgments come from ZA or from Malchut. And the offerings that should be offered are known, as well, as it is written, “A male without blemish.” It is also written, “He shall bring it a female without blemish.” These things are known to the priest—where the judgments come from and where iniquities are from, and whether they cling to the male or to the female. This is why it is written about these offerings, “The sacrifices of God are a broken spirit,” unlike the rest of the offerings, of whom it does not say, “Broken spirit,” since they are peace to the world and the joy of the upper ones and the lower ones.

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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 Aleph, VAK, 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 VAK, Avir. 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 Lamed–Tzadik 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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106) By how many degrees is a person called? Adam, man, human, and person. The greatest among them is Adam, as it is written, “And God created man [in Hebrew: Adam] in His own image.” And it is written, “For in the image of God made He man [in Hebrew: Adam].” It is written, “When any man [in Hebrew: Adam] of you brings an offering unto the Lord.” Who needs to bring an offering? Only one who sins, which is a bad degree. But should it write “Adam” about such as that?

107) The persistence of the world, upper and lower, is a sacrifice, for it is the contentment of the Creator. And who is worthy of sacrificing this contentment before Him? Adam, the most precious, more precious than man, human, and person. It is written, “When a man [in Hebrew: Adam] shall have in the skin of his flesh… the plague of leprosy.” And this is why he is called “Adam.” The Creator needs to purify him more than anyone, for one who is in the highest degree cannot stay like that, without purity.

108) For this reason, it is written about Adam, “then he shall be brought unto… the priest.” It does not say, “And he came to the priest,” but “brought,” indicating that anyone who sees him must sacrifice him before the priest so that the holy form of Adam will not stay as it is. It is written, “And when a man or woman has a plague… if a man or a woman have in the skin of their flesh bright spots.” It does not say about them, “brought.” Only about Adam does it say, “brought,” due to his importance.

109) It is written, “And the man [in Hebrew: person] Moses.” “As for this Moses, the man [in Hebrew: person],” why was he not called Adam? It is because he was called a servant of the king, as it is written, “My servant Moses is not so.” Similarly, he is called “a person” compared to the upper Adam, ZA, in HaVaYaH in Alephs, which is Adam in Gematria. It is written, “The Lord is a man [in Hebrew: person] of war,” and it does not say Adam. In this place, I was not rewarded with understanding.

110) It is considered the perfection of everything when the Creator sits on the throne, Malchut. And before He sits on the throne, before He joins with the Malchut, there is no wholeness. It is written, “And upon the likeness of the throne was a likeness as the appearance of a man [in Hebrew: Adam] upon it above.” And when it writes, Adam, when he sits on the throne, it means he is in wholeness, since the name, Adam, consists of the four faces in the chariot, as it is written, “And the form of their faces was the form of a man [in Hebrew: Adam],” which is the wholeness of everything. He said to him, “But it is written, ‘The Lord is a man [in Hebrew: person] of war,’ it does not say Adam?”

111) There on the sea, the complete wholeness was not found, since he performed judgment in Egypt. This is why it writes “person.” But here, when he sits on the throne, it is the complete wholeness and contains everything, and this is why he is called “Adam.”

112) It is written, “Man [in Hebrew: Adam] and beast,” and not “person and beast,” although here it is a small degree, since he compares him to a beast. The reason it writes, “Man [Adam] and beast” is that so is the conduct of the text: to grip the highest of all and the lowest of all. The highest of all is man [Adam], and the lowest of all is the beast.

113) But it is written, “And there was not a man [Adam] to till the ground. Why is it important to mention the name Adam here? Everything that there is in the world exists only for Adam, and all exists for him. Hence, they were not seen in the world and everything was delayed until the one called “Adam” came, as it is written, “No shrub of the field was yet in the earth.” “Yet” means “not yet,” since the upper form, called “Adam,” had not been seen. It is written, “And there was not a man [Adam] to till the ground.” This means that everything was delayed because of that form, until it was seen. For this reason, that shape of Adam was created only in its proper form, as it is written, “Then the Lord God formed man [Adam],” with a full name, for the name Adam is the wholeness of everything and contains everything.

114) Adam was created on the sixth day, which is a chariot for the upper Adam, ZA, when the throne was completed, Malchut. There are six steps to the throne, HGT NHY. Hence, Adam was created on the sixth, when the six Sefirot HGT NHY had already been completed, when the upper Adam was already set to sit on the throne. And when Adam was created, everything was corrected, all that is above—ZA and Malchut—and below, and all is contained in Adam.

Before Adam ha Rishon was created, ZA and Malchut were back to back, without connection. On the sixth day, after the VAK were completed and Adam was born, he caused by his actions for ZA and Malchut to return to being face-to-face and to unite. Hence, Adam was created on the sixth, after VAK de ZA were completed, at which time the ZA is fit to sit on the throne, since then it is possible for Adam to bring ZA and Malchut back to face-to-face and they will unite. This was not possible before the sixth day since their own VAK had not been completed, neither in ZA nor in Malchut.

115) “And the form of their faces was the form of a man [in Hebrew: Adam].” In other words, the face of Adam contains everything, and all three faces, lion, ox, and eagle are included in this form of the face of a man [Adam]. It is written, “And they four had the face of a lion on the right side; and they four had the face of an ox on the left side.”

Thus, are there forms of lion and ox, as well? They were all the face of Adam. And all the colors and shapes are seen in this form of Adam. It is not that the face of an eagle is an eagle, but within the form of Adam appears the form of an eagle. But its essence is the form of Adam because Adam’s face contains all the colors and all the forms.

116) Everything that is under the governance of Adam is called “person,” since it is established in the manner of Adam, from another degree, which was in him first, meaning VAK, which Adam had before he obtained GAR. When Adam was created, he descended in a high, holy form, and two spirits came down with him on either side—on the right and on the left—and they are the whole of Adam.

The spirit on the right hand side is called “the holy soul,” as it is written, “And breathed into his nostrils the breath of life,” and the spirit on the left hand side is called “a living soul.” And he descended from above downwards to the Garden of Eden, and the soul from the right did not sit with the other, on the left, meaning he sinned in the tree of knowledge and separated the right from the left.

117) When the Sabbath entered and Adam had already sinned, creatures that spread in the world were made of the spirit of the left. Their bodies were incomplete, meaning demons, and they joined in this body of Adam in the male, and in the female, in Eve, and procreated in the world. These are called, “The strokes of the sons of men.” We learned that there are upper spirits, from among those who were made of the spirit of the left of Adam ha Rishon. Those do not cling below in this world, and they hang in the air and hear what they hear from above. Some of them know other spirits below in this world, and appear to people in their dreams and alert them.

118) We learned that 125 sparks come out of the harsh spark. They are carved and are joined together from the side of Gevura, and they are called Gevurot. They unite and become one, and when they enter the body, ZA is called “a person.” There is a person who is blameless and upright, and there is a righteous person. But the person here is a person of war, as it is written, “The Lord is a man [person] of war,” for He is all judgment, and it is all one.

Why is it all one? After all, a blameless, upright person is Rachamim, and a man of war is judgment? Also, we learned that it is written, “She shall be called Woman, for she was taken out of man [person].” But we learned that a person is Hesed, and here he is judgment.

Here he is speaking of the correction of Partzuf Katnut [smallness/infancy] of ZA. It is known that all the Partzufim in the worlds were sorted and made of Kelim and sparks of the seven kings of Nekudim that broke, whose discernments add up to 320, and they are called 320 sparks. Also, each little item that is sorted out of them consists of all of them and its number is 320 sparks, as well. And since the shattering occurred because of Malchut of the quality of judgment that was mingled in them, they are all considered that the Malchut of the quality of judgment rides atop them.

To correct them so that they are worthy of receiving light, this Malchut must be mitigated in Bina, which is the quality of Rachamim. Hence, five sparks from HGT NH in Bina—which are the Katnut of Bina—are extended to them, as well, so they will later be fit to receive the Gadlut from Bina, too. And the Partzuf of Katnut de ZA is corrected by these, as well. Also, it is known that each lower Partzuf is corrected in the Partzuf above it. Hence, it turns out that these 325 sparks of ZA are corrected in Bina.

And he said, “from the harsh spark,” meaning the forces of judgment in Bina, 320 sparks of ZA emerge and rise to Bina from the shattering of the seven kings, and the five sparks of Bina herself, which correct the 320 sparks. And all of them are from the side of Gevura, for the 320 sparks and the five sparks unite and become one, for they receive only the force of judgment mitigated in Bina. Also, the forces of Malchut of the quality of judgment are swallowed in the forces of Malchut that is mitigated in Bina, and when they enter ZA, they are established in a headless body. And then he is called “a person,” for this level of Katnut of ZA is called “a person.”

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