Kalach Pitchei Chokhmah Reader

Revelation of the Forehead of Favor completely removes stern Judgment; when it is concealed, the Judgment is sweetened.

The purpose of all aspects of Arich Anpin is to strengthen Kindness and sweeten Judgment. There is also a revelation of Arich Anpin’s power with particular force that removes Judgment altogether. This is when the Forehead of Favor is revealed.

Further to our discussion of the Seven Repairs of the Head, we will now discuss the difference between them.

The purpose of all aspects of Arich Anpin… We have already discussed how Arich Anpin brings about a sweetening of Zeir Anpin’s stern judgments (see Opening 94). …is to strengthen Kindness and sweeten Judgment… It is the right side of Arich Anpin – the male aspect – that gives sway to Kindness so that Judgment does not operate, while the left side – the female aspect – sweetens Judgment with Kindness.

The entire governmental order depends on the Three Heads – the root of Kindness-Judgment-Mercy – and the Unknown Head – the root of the Receiver.

This proposition consists of two parts. Part 1: The entire governmental order… This is an introductory premise about the governmental order. Part 2: At the root… This discusses the Three Heads in Arich Anpin accordingly.

Part 1: The entire governmental order of Justice is based on Kindness-Judgment-Mercy and the Receiver thereof… By Receiver we are referring to the Nukva, the Female aspect, which is the root of the receivers – the lower creations. For according to their level of preparedness, so the Nukva is ready to receive, as discussed earlier (see Opening 58). …because this is the foundation of the whole concept of reward and punishment. Justice does not only mean Judgment alone. Justice involves Kindness, Judgment and Mercy – to do what is fitting in the eyes of the Judge (i.e. to administer reward and punishment as necessary, and thus the government of justice is that of reward and punishment).

Part 2: At the root of all this we find the division into the Three Heads in Arich Anpin… As discussed earlier, the very governmental order based on Justice itself derives from Arich Anpin.

…while the Unknown Head, which is above them, is the root of the Receiver… This is the mystery of “A woman of valor is the crown of her husband” (Proverbs 12:4). …the Shechinah, the Indwelling Presence. This is the power of the Shechinah, which is called “a stone cast up to Eyn Sof” – for the Shechinah was first in thought, while the attributes – the other nine Sefirot – were drawn forth only for the sake of the Shechinah through the columns of Kindness-Judgment-Mercy. (Chessed-Gevurah-Tiferet are the root of the Sefirot of Justice while Chochmah-Binah-Daat come only to add to the flow of influence and Netzach-Hod-Yesod to transfer it).

Thus, the entire repair is in the hands of the receivers, who reveal the unity through their service. Accordingly this is what was determined first, and afterwards the nine upper attributes were channeled in accordance with the nature of the Shechinah. (The nine Sefirot of Arich Anpin are above Malchut of Atzilut – the Nukva – yet the latter is the root of the government of the lower creations, which are the very purpose of the creation. This Malchut is therefore rooted in the exalted level of the Unknown Head, which is above Arich Anpin.)

Accordingly the entire arousal comes from the Shechinah – in order to benefit the receivers. And the entire repair is dependent upon the Shechinah – as evident in many places in the writings of Rabbi Shimon bar Yochai. (The repair is when the Holy One, blessed be He, can send a flow of blessing to the receivers because they are ready to receive it.)

Function of the Hairs of the Head and Beard of Arich Anpin

The Hairs of the Head are a revelation of the holiness of the Brain just as it is within. However, the Beard is such that its lights descend in sequence, level by level, to Zeir Anpin.

Having discussed how Arich Anpin is the root of Zeir Anpin, let us examine the start of this root’s descent.

The proposition consists of two parts. Part 1: The Hairs of the Head… This explains the nature of the Hairs of the Head. Part 2: However, the Beard… This explains the nature of the Hairs of the Beard.

Part 1: The Hairs of the Head are a revelation… As the proposition itself states afterwards in Part 2, the Hairs of the Beard are channels that draw the light of Chochmah S’tima’ah – the Concealed Wisdom – to the outside so as to produce the downward chain of development. Yet the Hairs of the Head also draw forth light from the Brain, as stated in the Idra Rabba (129a): “In every strand there is a flow that comes forth from the Concealed Brain”. Accordingly we must first understand the difference between the Hairs of the Beard and those of the Head. The difference is that the Hairs of the Head merely reveal the light of the Brain exactly as it is and not by way of sequential development and gradation. However, the Beard draws the light downwards sequentially, level by level.

… to Zeir Anpin. For the function of the Beard is to bring forth the order of Kindness-Judgment-Mercy contained within the Concealed Wisdom to the outside. Once it begins drawing it forth, it is channeled downwards, descending to Zeir Anpin. For this reason, “Abba and Imma are included in Mazal” (i.e. under Notzer and Venakeh, as noted above, in order to provide the governmental order of right and left). This will be discussed further later on. For the purpose of the Beard is to bring this order down to the level of Zeir Anpin. (It is Abba and Imma that effect the transfer.) Accordingly Abba and Imma end at the Navel – the Mazalot of the Beard end at the Navel of Arich Anpin – and this way Abba and Imma are literally over the Head of Zeir Anpin, which starts at the Navel of Arich Anpin.

Some repairs come to prepare the flow of blessing, others to channel it.

The purpose of the various repairs is in some cases to channel the flow of blessing while in others it is to prepare and rectify the actual flow itself.

This is a general rule that applies to all the different repairs found in the Partzufim. Our purpose here is to understand how it applies to the Repairs of the Beard. (The 13 “Repairs” of the Beard of Arich Anpin – the 13 Attributes of Mercy, as signified by differing arrangements of the hairs in different locations of the beard – are elaborated in the Idra Rabba.)

The purpose of the various repairs… All the different kinds of repairs found in all places fall under one of the following two categories.

…is in some cases to channel the flow of blessing… In the case of the Beard, the repairs that channel the flow of blessing are the Two Mazalot – Notzer, the eighth, and Venakeh, the thirteenth attribute. (“Why is this noble thread – the Beard – called Mazal? Because from it hang constellations and constellations – higher and lower…” – Idra Rabba 134a.) The specific purpose of the Two Mazalot is to draw down and reveal the light of Arich Anpin in Zeir Anpin.

…while in others it is to prepare and rectify the actual flow itself. In the case of the Beard this applies to all the other repairs besides those of Notzer and Venakeh.

The Beard reveals the governmental order of Kindness-Judgment-Mercy stemming from the Three Heads.

All the Three Heads radiate in the Beard, for the latter is literally the revelation of this governmental order of Kindness-Judgment-Mercy.

All the Three Heads radiate in the Beard… It is stated explicitly in the writings of the ARI of blessed memory that all the Three Heads of Arich Anpin – the Skull, the Hidden Brain and the Cavity – are revealed through the Beard. And why is this necessary? …for the latter is literally the revelation of this governmental order of Kindness-Judgment-Mercy. The whole purpose of the Beard is to reveal the Kindness-Judgment-Mercy rooted in the Three Heads. This is why it is necessary for each of them to radiate in the Beard individually.

The Beard subdues stern judgments, humbles the husks and gives power to Holiness.

The Beard shows the power of the Partzuf. It is therefore through the Beard that the power of Arich Anpin is revealed, and this subdues the stern judgments and humbles the husks and gives power to Holiness through the supreme unity.

The Beard shows the power of the Partzuf. This is the concept of “the glory of the face is the beard” (Shabbat 152b), and this principle also applies in the lower world. It is therefore through the Beard that the power of Arich Anpin… – which is complete Kindness – …is revealed, and this subdues the stern judgments… The nature of Arich Anpin is to give sway to Kindness, and when Arich Anpin asserts its power, this sweetens and mitigates the stern judgments. …and humbles the husks… For as long as the stern judgments are unmitigated, they give power to the Other Side. But the mitigation of the stern judgments causes the humiliation of the Other Side. (For the Other Side is the agent that executes the stern judgments, and when they are sweetened, there is no need for the Other Side, which is thus humbled.)

…and gives power to Holiness through the supreme unity. This is the future repair that will reign in time to come, of which the sages said: “He is destined to honor the Beard” (Idra Rabba 134b), as it is written: “And God will be exalted alone on that day ” (Isaiah 2:11). And then Holiness alone will rule throughout the world.

Interrelation of the Partzufim – in the chain of development and through clothing one another

The developmental chain is so arranged that all of Netzach-Hod-Yesod of every upper Partzuf are themselves the mental powers of the Partzuf below it. However, the order whereby the Partzufim are clothed in one another follows a different arrangement.

This distinction makes it possible to resolve an apparent contradiction in the teachings of the ARI of blessed memory. In one place Yesod of Atik is said to end in Yesod of Arich Anpin (Etz Chayim, Shaar Arich Anpin ch. 1). Elsewhere, however, we find that Yesod of Atik ends in Tiferet of Arich Anpin (ibid. Shaar HaMelachim ch. 4). How the seeming contradiction is resolved will be explained in the next Opening.

However, besides this interrelationship of the Partzufim through the developmental chain, there is another aspect whereby one Partzuf clothes itself within another. The Partzuf that serves as the garb is thus given additional powers besides its own intrinsic power as instituted through the developmental chain. Accordingly there is another state seen in the prophetic vision in which one Partzuf clothes another.

Thus certain aspects of a given Partzuf derive from its intrinsic power as established from the outset through the chain of development. In the prophetic vision, Netzach-Hod-Yesod of the upper Partzuf appear as the mental powers of the lower Partzuf, giving rise to the aspects in question. On the other hand, there are other aspects of the Partzuf that derive from the way it serves to clothe another, and in the vision these appear accordingly as arising out of that state.

However, the order whereby the Partzufim are clothed in one another follows a different arrangement. All these arrangements are found constantly in the Partzufim. Thus when we come to examine their various powers, we must consider the intrinsic power vested in a given Partzuf through the graded chain of development – this being governed by Netzach-Hod-Yesod of the upper Partzuf – and trace all the aspects of the lower Partzuf that derive from this mode of government. In addition, we must take into account how the lower Partzuf clothes and conceals within it certain given levels of the upper Partzuf, providing the lower Partzuf with extra power, and we must trace which aspects derive from this. All the different aspects function as necessary in order to bring the creations to perfection.

In the chain of development, Yesod of Atik ends in the chest (Tiferet) of Arich Anpin; as clothed, it ends in Yesod of Arich.

According to the way the chain of development is arranged, Yesod of Atik ends in the chest of Arich Anpin and it is from there that its Kindnesses and Strengths go forth and are revealed. Afterwards it is from there that Abba and Imma, Israel Sabba and Tevunah, are built. However, in the order whereby one clothes another, Yesod of Atik ends in Yesod of Arich Anpin.

Following our discussion of the various aspects of Arich Anpin, we will now examine the Partzufim of Abba and Imma starting with their root.

Afterwards it is from there that Abba and Imma, Israel Sabba and Tevunah, are built. When Chochmah and Binah of Atzilut become Partzufim, they receive a radiation from these Kindnesses and Strengths – their place on the Tree of the Partzufim is facing the Kindnesses and Strengths of Atik, which are revealed when they emerge from the Yesod of Atik and spread in the chest of Arich Anpin. Against the chest are Abba and Imma, which clothe the arms of Arich Anpin down to the navel.

It is through the power of the Kindnesses and Strengths of Atik that Abba and Imma divide into four Partzufim – the first and second Israel Sabba and Tevunah, as will be discussed in its appropriate place (see Opening 128). (The ending of Yesod of Atik in the chest of Arich Anpin is included in the category of the developmental chain because it causes the division of Chochmah and Binah into four Partzufim, which involves the structure of the Partzufim.)

However, in the order whereby one clothes another, Yesod of Atik ends in Yesod of Arich Anpin. What we have said about Yesod of Atik ending in Arich in terms of the developmental chain does not contradict our saying that, as Yesod of Atik is clothed in Arich Anpin it ends in Yesod of Arich, because the Partzufim clothe one another in a different order, as explained in the previous Opening.

Abba and Imma – spread of the Concealed Wisdom in the columns of Kindness-Judgment-Mercy via the Beard for Zeir Anpin

Abba and Imma are an extension of Chochmah S’tima’ah, the Concealed Wisdom, through the columns of Kindness-Judgment-Mercy included therein, after their having spread forth through the mystery of the Beard. Abba and Imma are rooted in the mystery of the Mazal of Notzer and the Mazal of Venakeh.

Having explained the root of Abba and Imma – Yesod of Atik as revealed in the chest of Arich Anpin – we will now discuss Abba and Imma themselves.

Abba and Imma are an extension of Chochmah S’tima’ah, the Concealed Wisdom, through the columns of Kindness-Judgment-Mercy included therein… Chochmah S’tima’ah is the root from which Zeir Anpin – the governmental order of Justice based on Kindness-Judgment-Mercy – emerges. As such, Chochmah S’tima’ah includes all the Kindness-Judgment-Mercy contained in all the Three Heads of Arich Anpin – for as the Third Head, Chochmah S’tima’ah includes what is in all three.

Accordingly, everything that came before is rooted in Chochmah S’tima’ah – for although it is in the category of Judgment, it also contains an aspect of Kindness since Chochmah is on the right. Chochmah S’tima’ah is the Nukva of Arich Anpin. For Keter, the Skull, is the right-inclined Head – the male aspect of Arich Anpin, while Chochmah S’tima’ah is the left-inclined Head – the female aspect. All this is because Chessed and Gevurah of Atik are clothed respectively in the Skull and in Chochmah S’tima’ah.

But the Kindness-Judgment-Mercy contained within Chochmah S’tima’ah must spread forth and descend through the chain of development. This they do through the Beard, as discussed earlier. The Beard is essentially a power drawing forth the hidden light of Chochmah S’tima’ah that fills the pipes or channels of which it consists. The very light that was concealed within it is revealed on the outside through Abba and Imma.

See how all this is literally the root of Zeir Anpin. For Abba and Imma, which derive from Chochmah S’tima’ah, do not merely give Zeir Anpin additional influence but actually build his Partzuf, since they give him the Mental Powers that are the essence of his government, just as in every Partzuf the government derives from its Mental Powers. Clearly this is because Zeir Anpin alone cannot do what is necessary since Zeir Anpin consists of only the Six Directions (Chessed-Gevurah-Tiferet-Netzach-Hod-Yesod). They are only complete with Keter-Chochmah-Binah, which are rooted here in Chochmah S’tima’ah in the mystery of Kindness-Judgment-Mercy, as I have explained. They subsequently descend level by level until they reach their place as the Mental Powers of Zeir Anpin, for their purpose is to complete Zeir Anpin, as will be discussed later.

…after their having spread forth through the mystery of the Beard. First they had to spread forth in the Beard in order to acquire the quality of expansiveness and produce all the necessary levels – the 13 Repairs of the Beard.

Abba and Imma are rooted in the mystery of the Mazal of Notzer and the Mazal of Venakeh – i.e. in the Beard itself when it spreads forth. The Beard is thus the root of these two levels that were to emerge through its power. The Mazal of Notzer and the Mazal of Venakeh essentially include the entire Beard. One of these two levels – Abba – is rooted in the Mazal of Notzer, the male aspect, and the other – Imma – in the Mazal of Venakeh, the female. Abba and Imma likewise come forth as male and female, and each has its own function – the male as befits it in accordance with its root, and likewise in the case of the female.

Abba reveals the Mental Powers as a whole, Imma in detail.

Abba is the mystery of the three Mental Powers of Zeir Anpin – but as one whole, like seed in the brain of the father. Imma is a revelation of the Mental Powers of Zeir Anpin: in Imma they are prepared in detail like an embryo in its mother’s belly.

Having discussed the function of Abba and Imma, let us now examine them in more detail.

Abba is the mystery of the three Mental Powers of Zeir Anpin – but as one whole… As already discussed, Abba and Imma are an extension of Chochmah S’tima’ah bringing Zeir Anpin’s Mental Powers (Keter-Chochmah-Binah) to the necessary level. However, there is a difference between Abba and Imma – just as there is a difference in the role of the father and mother in producing their joint offspring. Initially the offspring is in the male in potential as a single, undifferentiated whole, and this is how it leaves the male. However, the female differentiates the embryo into its particulars during the Pregnancy until signs of the growing embryo are clearly discernible from the outside.

So it is above: Abba and Imma both contain Zeir Anpin’s Mental Powers within them, and their role is to bring them out to the open. However, when Abba does so, he brings them forth as a single, undifferentiated whole. In the case of Imma, however, they are discernible within her even during the Pregnancy and all the more so after she gives birth to them.

…like seed in the brain of the father. For the seed originates in the brain, where it is included as a single whole. And even when it comes forth, it does so as an undifferentiated whole.

The coupling of Abba and Imma – root of Zeir Anpin’s Mental Powers – is constant; that of Israel Sabba and Tevunah – which transfer them to Zeir Anpin – is sporadic.

The interactive coupling of Abba and Imma above is continuous so as not to interrupt the proper functioning of the Mental Powers at root. However, through Israel Sabba and Tevunah the Mental Powers extend to produce Mental Powers in Zeir Anpin in the order that befits him.

Having discussed Abba and Imma in themselves, let us now examine their coupling.

The interactive coupling of Abba and Imma above is continuous so as not to interrupt the proper functioning of the Mental Powers at root. As discussed earlier, the governmental order depends on the Mental Powers in Zeir Anpin. These Mental Powers are liable to “ascend” (to be enhanced) or “descend” (to be diminished) as required for the allocation of reward and punishment in the world according to men’s deeds. And the strength of the flow of influence into the world is in proportion to the strength of these Mental Powers.

However, it must be understood that for any given light to carry out its function, its source must be strong and enduring. The light may then spread forth or not depending on what is required – but it cannot cease to exist at a certain time thus requiring the creation of the same light anew at some other time. In these terms, Abba and Imma are the very source and root of the Mental Powers of Zeir Anpin, and this root must not be damaged. However, the role of Israel Sabba and Tevunah is to bring the Mental Powers into Zeir Anpin. Since the Mental Powers in Zeir Anpin are subject to ascents and descents, the coupling of Israel Sabba and Tevunah is not constant.