תרומות ומעשרות ב

And this is the dimension of the prohibition of korcha — the bald patch — over the dead. For at the time of mourning, G-d forbid, there is a departure of the mind-lights — histalkus ha-mochin — and the hairs are the surplus-flowings of the mind. And at the time of the departure of the mind-lights from their vessels, the mind-lights flow with even greater force into the hairs. And therefore if one were, G-d forbid, to shave one's hair at that time, one might cause damage to one's mind, G-d forbid. Therefore one must wait until the mourning period has passed and is concluded, and then the mind-lights will return and be refined and restored to their place in peace, and will no longer remain concentrated in the hairs — only the surplus-flowings will remain there. And then one shaves them — for at that point one is required to shave them, so that the surpluses in the brain do not accumulate to excess.

And this is the dimension of the prohibition of shaving for the Nazir — for "the consecration of his G-d is upon his head". For through the holiness of his consecrated state, even the surplus-flowings of the mind that are in the hairs are also extremely holy, and it is forbidden to shave them until the days of his consecration have passed. And then he must shave them at the entrance of the Tent of Meeting and cast them beneath the caldron in which his offerings are cooked — for his hairs are holy, for through the greatness of his sanctity, even the surplus mind-lights are holy, as above.

And this is the dimension of the three hundred halachos that were forgotten in the days of mourning for Moshe, and which Osniyal ben Kenaz restored through his dialectical reasoning. For mourning is the departure of the mind-lights, as above — but afterwards the mind-lights return and flow once more. They are in the dimension of the illumination of the face, the adornment of the face — which are the Torah discourses and explanations — and they return through the mourning and eulogy itself, in the dimension of "behold, for peace it became bitter for me", as above. And therefore, after the mourning for Moshe, Osniyal returned and restored the halachos through his dialectical reasoning — for afterwards the illumination of the mind-lights that had flowed from Moshe Rabbaynu, peace be upon him, returned and was drawn down once more. He is in the dimension of the adornment of the face and peace, as above — through the mourning itself, in the dimension of "behold, for peace it became bitter" — for peace is in the dimension of the adornment of the face, in the dimension of those halachos, which are the Torah explanations and innovations, which clothe themselves in bitterness, as above.