Idra Zuta Reader

Nine thousand myriad realms move and support this skull. The pure air of Aba (as said in section 94) is incorporated in all the levels of Zeir Anpin, both right and left. Once it is included in everything and every level is included in it, that is, it includes right and left; the face of Zeir Anpin expands in two directions, that is, right and left with two lights from Chassadim and Chochmah comprising everything.

When the face of Zeir Anpin beholds the face of Atika Kadisha, everything – both the face of Arich Anpin and the face of Zeir Anpin is called longsuffering (lit. long-faced). It is long faced because it defers its anger against the wicked. Longsuffering also means healing derived from the face. For there is healing in the world only when Zeir Anpin and Atika Kadisha look at one another face to face.

Chochmah, Binah and Da’at of Zeir Anpin Three lights shine within the cranial cavity – Chochmah, Binah and Da’at. You may argue, you speak of three, yet there are four as I said that they are the bequest of his father and mother (Chochmah and Binah, which pertain to the aspect of Aba and Ima that he inherited), and the two parts of Da’at hidden in them. They all become crowns on the head of Zeir Anpin; they are the head Tefillin.

He answers, they are four lights at first, merging afterwards at his sides. 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 and shine and penetrate the three cavities in the skull, each to emerge from its own side, one to the right, one to the left and one in the center, and they spread throughout the body.

These four lights join the two brain lobes, which are Chochmah and Binah and the third brain that comprise the two lobes, attached to both sides, that is, to the right, which is Chochmah and the left, which is Binah. It spreads throughout the body and becomes two colors that are blended into one. They are the right that contains Chassadim and the left that comprises Chochmah. That lights up his face, the colors of which attest to Aba and Ima, that is, they shine with the color of Aba, which is Chassadim, and the color of Ima, which is Chochmah.

It is called Da’at, of which it says, “for Hashem is an El of knowledge (de’ot)” (I Shmuel 2:3), de’ot being the plural of Da’at. The reason is that it has the two colors of Chassadim and Chochmah; and therefore, “and by him (lo) actions are weighed” (Ibid.) to illuminate with both Chochmah and Chassadim. But they were not (lo) weighed for the hidden Atika Kadisha. The reason they were weighed for the former, Zeir Anpin, is that he inherits the two portions of Chochmah and Chassadim from Aba and Ima.

It is therefore written, “With the merciful (chasid) you will show yourself merciful” (II Shmuel 22:26), by shining Chassadim on him, “and with the upright man (gibor) you will show yourself upright” (Ibid.), by shining Gvurot on him, namely, the illumination of Chochmah in the left, which is wholeness. Upright means whole, as shall be explained in section 100.

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, that is, to the flow of Chochmah that is called telling. “…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, Yaakov was called whole in every way. Faith appears in him, meaning that he bestowed Chochmah on Malchut called both Rachel and faith. The bestowal of Chochmah is called telling. It is therefore written, “And Yaakov told Rachel,” to indicate the bestowal of Chochmah, instead of, “he said.”

These colors of the right and left of Da’at shine, so to speak, as a halo over the head as surrounding lights, entering the cranial cavities to shine as inner lights. Thus, they spread throughout the body, which is Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod. And the body is attached to them. But as for the hidden Atika Kadisha, “actions are not weighed,” since it does not contain Chochmah; nor are they appropriate for it because Atika Kadisha is in a state of oneness, that is, with the light of Chassadim alone.

The illumination of Chochmah has no power over it. It therefore contains happiness for all, life for all; no judgment comes out from it. But as for that, Zeir Anpin, surely “by him actions are weighed,” as explained. The two different spellings of “lo” – one refers to Atika and the other to Zeir Anpin.

Hairs, strands and locks on the head of Zeir Anpin Myriads and thousands of locks of hair hang down from the skull, which is Keter. 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, that is, the inner brain of Ima and the brain of Da’at. 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 inside the cavities in the head – Chochmah, Binah and Da’at of Israel Saba and Tevunah are connected to the skull. They are Chochmah, Binah and Da’at of Aba and Ima, which is the highest brain. All the hairs come down from the three cranial cavities that are connected to the highest brains. They are tangled in both purity and defilement, (that is, they are the reasoning regarding Levitical cleanliness and the reasonings and warnings regarding defilement), 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). This refers to the 248 positive commandments and 365 negative commandments included in the verse. They are sequenced according to their illumination in the halo of the head, that is, on the four brains of the skull. Their illumination penetrates the three cranial cavities inside the head.

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, that is, aim to adjust the judgments deriving from the hairs on the head of Zeir Anpin and pull back the hair from over the ears so it will not hinder the hearing of prayer. Then the king will listen to all that he requires.

The parting of the hair of Zeir Anpin A path in the parting of the hair of Zeir Anpin is attached to the path of the parting of hair of the Ancient of Days, that is, it receives abundance from it. All the paths of the commandments of the Torah depart from it. All lamenters and wailers derive from every lock of hair. 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 locks as written, “All the paths of Hashem are mercy and truth” (Tehillim 25:10). All this transpires since they derive from the concealed brains of the left of the brain channels.

The locks of hair in each of Chochmah, Binah and Da’at He now explains the matter in further details. Each lock of hair is therefore present according to its ways. 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. But the weight masters come from the smooth locks from one of the brains, the middle one, which is Da’at. It is written of them, “All the paths of Hashem are mercy and truth.”

Lamenters and wailers come from the second brain, the left brain that is Binah, 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? He explains, “they know not,” meaning that they do not know nor wish to know, “at what (bemah) they stumble.” Do not pronounce it bemah but be’ima (at Ima). They are attached to the second brain on the side of Ima. What is the side if Ima – harsh Gvurah within the left, whence said lamenters and wailers are attached.

Measurers come and derive from the third brain, through the hair locks in the middle, 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, 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. They are called a face that shines and does not shine. 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. It is written of them, “Make even the path of your foot” (Mishlei 4:26) meaning that they will be attached to the central column that is a spirit level and the scales. Then will the face shine. All is present in the locks of hair on the head.

The forehead of Zeir Anpin 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 metzach (forehead), Atika’s forehead, that is, the forehead of will. If they are not deserving, the letters are transmuted to machatz (smite) as said, “and shall smite the corners of Moab” (Bemidbar 24:17), that is, it metes out punishment to the wicked, as said above.

We have explained that the word metzach is called Netzach, using the next letter in the alphabet (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. Even though Netzach rises somewhere else – Netzach of the higher is clothed by Chesed of the lower, this does not raise a problem, because there are other kinds of Netzach spreading throughout the body.

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. On Shabbat during Minchah – to avoid rousing judgments – Atika Kadisha exposes its forehead, and all the judgments are subdued and calmed, remaining unformed (as said above in section 23).

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). He asks, there are twenty courts of law: wherefore the additional four? He answers, the four correspond to the four forms of capital punishment by the terrestrial court that derives from the celestial one. Twenty celestial courts 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.

The eyes of Zeir Anpin The eyes in the head of Zeir Anpin are eyes that the wicked do not beware. They are eyes that are asleep yet not asleep, that is, at times they are asleep and at times they do not. They are therefore called, “His eyes are like doves (yonim)” (Shir Hashirim 5:12), yonim as in the verse, “you shall not defraud (tonu) one another” (Vayikra 25:14). This refers to price gouging; to the wicked they seem asleep, that is, not paying attention to the world. 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 at the top of the forehead above the eyes. One thousand seven hundred Providence masters derive from those hairs, ready to wage war. Then they stop hanging down. Meaning, they stop falling over the eyes and covering them; the hair is pulled up from the eyes, and the eyes open.

The eyelashes are attached to the eyelids. They are fine short hairs. Both are called eyelids or eye coverings. One thousand four hundred myriads of shield bearers are connected to them, called eyelids. All these are called the eyes of Hashem. 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. They do not open, nor do they awaken, except when the lower parts the eyelids over the eyes 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 of Arich Anpin, and bathe in its whiteness. Once they are washed in white, 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 of Zeir Anpin – white, red, green and black, corresponding to Chochmah, Binah, Tiferet and Malchut. The four compartments of the phylacteries shine into the brain cavities from them. 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. There are seven that are called the eyes of Hashem; 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. Sight is enabled by the black color in the eye, which is Malchut, as we explained in the Greater Gathering (section 209), as written, “upon one stone are seven eyes” (Zechariah 3:9).

They are the glowing colors from their aspect; 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.

Seven other eyes derive from the red color. These are the watchful judgment bearers (since the red color is the left column that is judgment). They are called “the eyes of Hashem run to and fro throughout the whole earth” (II Divrei Hayamim 16:9). The word ‘roam’ has a feminine plural suffix instead of masculine suffix.

This is because they all pertain to judgments. Seven other eyes come out from the green color in the eye; prepared to reveal man’s 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.

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. From the white color in the eye comes every mercy and every goodness in the world to do good to Israel, when all three colors of red, green and black are awash with the white color, which is mercy to have mercy on them.

Those four said 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 it is required, and it covers everything. People cannot reflect all the lower physical hues – black, red, and green – to look white. And here, under one gaze, all three colors of black, red, and green, unite, awash with the white color, that is, they revert to white that is Chesed.

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 color can behold and look. The eyelashes do not stand still, 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 upon it, from the beginning of the year” (Devarim 11:12). Jerusalem requires this, 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. It is written, “righteousness lodged in it” (Yeshayahu 1:21).

Therefore, Jerusalem is mentioned rather than Zion. Zion is the innermost Malchut that relates to the illumination of Chassadim, as written, “Zion shall be redeemed with judgment (or law)” (Ibid. 27), which is wholly mercy. Righteousness is the judgment of the left that relates to Jerusalem, and law is the mercy of Zeir Anpin that relates to Zion.

“Your eyes shall see Jerusalem”: it is written “your eye” literally in the singular, indicating the eye of the most hidden Atika Kadisha. 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, but for now it is written, “the eyes of Hashem your Elohim are always upon it,” that is, two eyes for good and for evil, as it should be. Therefore, they do not exist this way continuously; but in the future, they will revert to one eye, because there “your eye shall see Jerusalem,” one eye, that is wholly good, wholly mercy, that is the eye of Atika, as said, as it is written, “but with great mercies will I gather you” (Yeshayahu 54:7).

“the eyes of Hashem your Elohim are always upon it, from the beginning (reshit) of the year.” The word reshit is spelled without Aleph instead of customary spelling of reshit with Aleph. Who is called reshit without Aleph? It is lower Hei, namely, Malchut; reshit is derived from rash (poor).

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”?44 Alternative reading: “he cast the earth from heaven” – translator that is, why was Malchut that is called earth cast down from Zeir Anpin that is called heaven? He answers, the reason lies the verse, “I clothe the heavens with blackness” (Yeshayahu 50:3), which means the eyes are black, namely, they were covered with the black color: when Malchut is separated from Zeir Anpin, having nothing to receive from him.

“from the beginning of the year”: wherefrom are those eyes of Hashem upon Jerusalem? He again explains, “from the beginning of the year,” which is Binah that is called beginning with deficient spelling, because without Aleph it is judgment, as judgment is attached to its side, that is, its left side, 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, namely, Malchut.

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, that place 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 beginning, it would be constantly alight, and its union would not be intermittent. However, it is spelled reshit without Aleph, and so its union is intermittent. In the world to come it is written, “A first of Zion will I give” (Yeshayahu 41:27). Aleph that is called first will shine upon Zion that is Malchut.

The nose of Zeir Anpin 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 in the nose, 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, as said in the previous section. All the judgments attached to the nose are sweetened, and many Gvurot join together, as said before, 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; it is the judgments of the Lock within the curtain of Chirik. Smoke emanates from the other nostril; it is the judgments of the left without the right to which the judgments within the curtain are attached. The one and the other are sweetened by the altar’s fire and smoke, as said in the previous section.

Atika Kadisha appears with its Chassadim, and all judgments subside; after the left is incorporated within the Chassadim, all judgments in it are obliterated. This is what is meant by, “for my praise will I refrain (lit. nose) for you” (Yeshayahu 48:9), 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).

The nose of Atika Kadisha is long and large, and it is called longsuffering (lit. long nosed). This nose of Zeir Anpin is short. When smoke comes out swiftly, judgment is formed. Who delays it – the nose of Atika, namely, its Chassadim, as said. Everything is as I said in the Greater Gathering, where the companions commented.

In his book, Rav Hamnuna Saba discusses the two nostrils of the nose. There is smoke and fire from the one and contentment and satisfaction from the other, because it contains both right and left. Smoke and fire are from the left, as said; and contentment and satisfaction from the right, which is Chassadim that incorporate Chochmah. 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), referring to the illumination of Chochmah called smell. If this applies to the Female, it applies to him, Zeir to Anpin even more, for bestowing it on the Female. This is well said.

As for the words, “And Hashem smelled the sweet savor (lit. fragrant scent),” the fragrance indicates twice the satisfaction on both sides, right and left. The one on the right is the satisfaction revealed from the most hidden Atika Kadisha; it is satisfaction and exuberance for everyone, both for Chochmah and to Chassadim. The one on the left refers to exuberance coming from below, that is, from the curtain of Chirik that people raise with the smoke and fire from the altar (as in section 126A), because it is made better by both sides – by Atika and from below. It is therefore written, fragrance (nichoach), which is twice the satisfaction (nachat). And it all refers to Zeir Anpin.

The ears of Zeir Anpin 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). He 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, just a thought.

He answers, 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 with his lips, 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, Chochmah, Binah and Da’at. The drop is called “brook Kerit” (I Melachim 17:3), referring to cutting off (keritah) the ears. The sound enters that curve in the ear 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, just like “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 from the ear and the eyes shed tears (as said in the Greater Gathering section 222). The sound enters the aperture in the nose, if necessary, and they billow smoke and fire from the sound (as said in section 126).

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 that penetrates 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, that is, it is Binah that is called hearing. Hearing comprises all brain lobes of Chochmah, Binah and Da’at; because Chochmah is revealed only starting with Binah (as said in section 130). Chochmah is incorporated in it, as written, “Give therefore your servant an understanding (lit. hearing) heart” (I Melachim 3:9). The heart (spelled Lamed Bet) stands for the Lamed Bet (=32) paths of wisdom.

Binah is included in it, as said, “Speak, Hashem; for your servant is listening” (I Shmuel 3:9), and “for we understand (lit. hear) it” (II Melachim 18:26). Da’at is included in it, as said, “Hear, O my son, and receive my sayings” (Mishlei 4:10), “and treasure up my commandments with you” (Ibid. 2:1), hear in the sense of know. Thus, everything depends on the ear. 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).

The acceptance of 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). 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. Thus, everything derives from the ear.

Most high secrets, namely, Chochmah, derive from this ear; they do not come out. The ear does not let anything out, being the level of the first three Sfirot. It is therefore curved on the inside, that is, its barrier delays Chochmah from letting anything out. The highest secrets, that is, the first three Sfirot of Chochmah, are closed off within it.

Woe to him who reveals secrets, that is, he who wishes to draw down the first three Sfirot. The ear gathers the secrets within it, and the inner curve, which is a barrier, receives them, that is, keeps them from spilling out. Therefore, it does not reveal secrets to those who tread in crooked paths but only to those who walk the straight path that is not curved, that is, to those who cleave to the central column that is the straight path that swerves neither right nor left.

This is the meaning of, “The secret of Hashem is with them that fear him” (Tehillim 25:14), who therefore accept his words.

Those whose path is crooked accept the words and swiftly take them in, that is, they cleave to the left column. There is no room in them to delay. 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). All the other orifices, that is, of the eyes and nose, open to it until the words come out through the orifice of the mouth, pouring it downward.

Those are the wicked of the generation, hated by the Holy One, blessed be He, as said above. We have learned in our Mishna that he who reveals a secret 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), which is murder, “I am Hashem” (Ibid.).

You should not worship idols. Whoever transgresses the beginning of the verse by telling evil gossip and revealing secrets, it is as if he transgresses everything, both murder and idol worship.

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, that is, from the central column, 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, who is Zeir Anpin, that is, the central column.

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).

The lit-up face of Zeir Anpin The two fleshy parts of the face of Zeir Anpin are like two offerings of spices 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). They bear witness to what I have said about Aba and Ima (as said in section 98), because the entire testimony regarding the identification of a face depends on it, on the face; but the testimony depends on the whole 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).

But the two offerings of spices, which are white and red, bear witness to Aba and Ima; 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. They bear witness to the inheritance he receives from Aba and Ima and holds onto them (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).

We have explained in our Mishnah the distances between white and red. Still, they are included in Zeir Anpin as one on the white side, that is, under the control of white that is Chesed.

Numerous shield-bearing angels await those facial colors, the white and the red, and expect those colors. When the colors are shining, all realms are joyous. When the white shines, everything appears wearing that color, which is Chesed, and when it appears red, everything appears in that color, which is judgment.

The nine features of the beard of Zeir Anpin The beard starts showing in front of the ears with offerings of spices, that is, in the cheeks. It spreads down and up the offering of spices, that is, the face, 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 of Zeir Anpin, twenty-two features appear altogether. Everyone is then blessed above and below, and Israel Saba and Tevunah that is Zeir Anpin is blessed by it. The sign for it is, “By you (becha) shall Israel bless” (Bereshit 48:20), that is, Zeir Anpin that is called Israel will bless with the Kaf-Bet (22) spelling becha attributes. 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 the world to come without shame.