Adir BaMurom — Chapter 11: The Hairs of the Gulgalta — Garments and Lights; Lahit-Nahir-Nagid; 410 Worlds Source: https://ajew.org/reader/ramchal-adir-bamuroam/1/11 Segment 1 HE: כגון התפלה והקרבנות התרומות והמעשרות ,הם דברים תלוים בפעולת EN: The DIKNA [beard] of Arikh Anpin is the totality of governance — and its thirteen tikkunim correspond to the thirteen attributes of mercy. But understand: the thirteen attributes here are the SOURCE of everything — higher than the thirteen attributes as enumerated in the Torah. And the tikkunim of the beard have been explained in detail in many places in the works of the Ari, of blessed memory — and the Ramchal's exposition in the Idra is a running commentary illuminating each tikkun as Rashbi himself declares it in the original Aramaic of the Zohar. Segment 2 HE: המאורות .אך יש מצות שנראה שיהיה ענינם ראוי להמצא בבגין הגוף, EN: The essential principle: the beard is dinim and gevuros — the root of all lower dinim. When Arikh Anpin's chesed strengthens within the beard to return it to rachamim — all the lower dinim are sweetened through it. This is why the shofar on Rosh HaShana works: the shofar's voice ascends and arouses the sweetening of the beard. Segment 3 HE: כמו התפילין והציצית ,בי הס אורות נמצאים כך למעלה .וכיון שבאמת EN: The FOUR WHITES that descend from the back of the neck require special attention. These are: the three HVYHs mentioned in the Idra plus the one that encompasses them — in the secret of CHAD'R and receiver. And it is found that the middle HVYH is in the secret of rachamim — and its place should properly be on the face's side. But in truth this is a great secret: for the light that should be in the secret of Arikh Anpin needed to be at the front of the face. But these lights coming toward the back are only those needed to spread to Ze'ir Anpin below — and because of this they are at the back — for Ze'ir Anpin cannot receive except from there. And therefore afterwards when they come to Ze'ir Anpin, they pass to the front — and complete his beard. And understand well: these lights are called OVERIM [passing] — for they pass from the face of Arikh Anpin to his back — and from his back to the face of Ze'ir Anpin — as explained in the kavvanah of Va-ya'avor. Segment 4 HE: במצח שלמעלה בוקעים המוחין ויוצאים ,או הטלית מקיף לו על ראשו EN: Know: the matter of the hairs is a great secret — and it is written: "and the hair of His head like pure wool" [Daniel 7:9]. And you must understand the matter of WOOL and the matter of LINEN and the secret of the prohibition of SHA'ATNEZ [mixed wool and linen]. Know: there are TWO KINDS OF GARMENTS — one a garment that goes out from the inner dimension in the secret of "like this silkworm whose garment is from itself" (Bereishis Rabba 21:5); and one an outer garment given to the body from outside. For the lights ultimately make a garment — and then the garment is from the aspect of the inner lights themselves revealing them. But the outer garment is not so — for these are lights not found in the building of that luminary — given from without. Segment 5 HE: של ז״א ,היה צריך אדם להבנות גופו כך .ואם תאמר :שאץ התפילין EN: The WOOL is the secret of the garment going out from the inner dimension — for wool grows on the body by itself. But LINEN is given from outside — for no one is born with linen growing on their body. The hairs go out from the heat of the body — and this is the secret of GEVURA. But the Malchin Kadma'in are the secret of the engravings of the Reshimu — and from what was prepared in them at the beginning — so will be the tikkun made in the secret of MaH. And when the time of tikkun came: "some of them were sweetened and some were not yet sweetened" (Sifra DiTzniusa ch. 1). Those that were sweetened — the sweetened portions entered within — joining with the luminaries that came in the time of tikkun to make it — and from all of them together the partzuf was built. And this is called TZEMER [wool] — made from the CHESED in the Malchin Kadma'in — the more sweetened aspect that is not as much din. Segment 6 HE: באים אלא בזמן הגדלות .הנה השיניים אין האדם נולד בהם אבל גדלים EN: And the Yesod of Adam Kadmon from which MaH goes out — there are the secret of the THIRTEEN TIKKUNIM OF THE BEARD — and they are called KIVSEI DE-RACHMANA [the sheep of the Merciful One] — and the secret of those hairs is called TZEMER. And truly the beginning of the beard is EL — and through it these Kings were rectified. And EL = YaSh [= Yud-Shin] — and equals the gematria of AMeR [= Aleph-Mem-Resh = wool]. And from that wool all the aspect of tzemer flows — that the Malchin Kadma'in went out in this secret to delimit the lights breaking through from all sides. Segment 7 HE: לו אחרי כן .אמנם זה הענץ תלוי ממש בשם זה של שדי שהוא המצייר, EN: But those that WERE NOT YET SWEETENED are sweetened continually — for sortings ascend from them every day. And their place of sorting is in the Nukva — and their secret there is PISHTIM [linen] — a tree that goes out from the field. For the Nukva raises them in her well — and from there they are taken to the place they are taken. And with all this, linen too is called SEED [zera] even though the Nukva raises them — for to raise the sparks also requires the power of Yesod in the name YaGa"L that is in it. And the pishtim is not like the tzemer — it is an outer garment that can be given to the body. And it flows from the DIN in the Malchin Kadma'in — the more din-like aspect. Segment 8 HE: וכשתדע זה תדע גם כן למה גקראו התפילין והציצית אות ,וכן השבתות EN: And from this you understand the prohibition of SHA'ATNEZ — for truly wool and linen are TWO KINDS OF GARMENTS — very different aspects — and it is forbidden to join them for it is a corruption — for pishtim should not be in the secret of tzemer at all. Yet you must know: at first these sortings ascend to Malchus, but then are taken upward — and then they have some connection with those first ones that were sweetened — and some illumination from them spreads in those fixed hairs whose secret is tzemer. And therefore sometimes SHA'ATNEZ IS PERMITTED — and this is in PRIESTLY GARMENTS [bigdei kehunah]. And you must know: the priestly garments were made to rectify the matter of pishtim — for the Kohen is a man of chesed — he had to wear these pishtim to sweeten and rectify them through the power of his service. And therefore within them there is also this aspect of kil'ayim [mixed fibers] — for from the totality of their tikkun this matter is also included — in their being encompassed in tzemer. And also kil'ayim in tzitzis is permitted. And truly these commandments stand in the aspect of rectifying the pishtim through the tzemer — and the power of the commandment does not allow the act to reach anywhere except the fitting place which is the tikkun there — but without this it is impossible to do it for it corrupts rather than rectifies. And you have understood the matter of the hairs in general — that they are the inner light breaking through the pores of the skin and going out — and in their going out they have portions of the Malchin Kadma'in that become hair around them. And note: SHA'AR [hair] = 570 = the secret of two MeNaTzPa"Ch and ten letters. Segment 9 HE: ויו״ט ,ועל כולם אות ברית קודש. EN: And the difference between LAHIT and NEHIR: for the lights spread in different ways according to what they need. When the lights stand in one place — not spreading further downward — but their powers are revealed in their place — this is called FLAMING [lahit]. And it is like fire that strengthens and brings out the flame — but this is not a descent downward — rather it is suspended — its motion is upward like the motion of fire. For fire has a force holding it upward — its love for the celestial sphere pulling it. So all flaming lights: their motion is toward the root — not spreading to the lower branches. But when the luminary stands to illuminate downward — this is called SHINING [nehir]. And when the luminary itself draws downward — this is called FLOWING [nagid]. And in the hairs themselves — LAHIT — for this is the spreading of the revelation of the hairs' power — but there is no further extension — only revelation of their powers and motion toward the root. But the light drawn within them from ChaS — NEHIR and NAGID — for in its place in the spring [mavu'a]: NEHIR; and in extending lengthwise to reach below: NAGID. Segment 10 HE: הנה בזוהר פ׳ויצא (קנ״ז א׳) אומר :מצה כד אתחברת בדכורא אקרי EN: And the light flowing through those strands falls specifically in the STRANDS [nimin] of Ze'ir Anpin — and from there enters inward to the brains. And what is in the aspect of Chochma — for all the brains are called Chochma and the Bina is the heart — receives from this root — and then it itself spreads to the 32 paths of Wisdom in the secret of YUD. Segment 11 HE: מצוה בתוספת וא״ו ,הה״ד :כי המצוה הזאת (דברים ל ,יא) .ופירוש זה EN: And the secret of HOLINESS [kedushah] here: the Name Ayin-Beis is the first of all the HVYHs and the root to all others. And the essential in its full spelling is the four YUDs — root to all the HVYHs that spread in the four partzufim Abba-Imma and Zu"N. And in these four Yuds encompassed in all ten letters — the four Yuds when they illuminate and are encompassed in their illumination become 400 — and ten letters are bound there — which is 410 — and this aspect alone is what receives the holiness in its essence. And these 410 expand further to 410 — and all in the secret of Ayin-Beis. And therefore EACH STRAND has 410 WORLDS — for each strand encompasses all 410 aspects of holiness. Segment 12 HE: הענץ ,כי רצה המאציל ית״ש שיהיה קשר בין המאורות ובין התחתונים, EN: And the difference between Arikh Anpin's hairs and Ze'ir Anpin's hairs: Ze'ir Anpin's hairs are TANGLED — for Ze'ir Anpin stands specifically for governance — and governance is mixed in this way — and this is the matter of entanglement. But Arikh Anpin's hairs are not so — for it is not made for that — only to enlarge the power of chesed in governance. And then it looks at each portion of the luminaries by themselves — each one it holds with chesed — if it is chesed it increases its power, and if din it literally sweetens it. And that is the precise operation of Arikh Anpin in governance. Therefore there is no entanglement here — for what is mixed below is separated above — each portion by itself to be sweetened through chesed. Segment 13 HE: עד שפעולת התחתונים תוכל להגיע אל העליונים .ולצורך הקשר הזה הכץ EN: And: "do not show confusion in his tikkunim" — for the Torah above in Arikh Anpin is WITHOUT DISPUTE — for the lights stand in their simplicity — all things in their place in the domination of chesed. The dispute that mixes below [in Ze'ir Anpin where impurity can seize] is not so above — for the matters stand in simplicity. And from here Torah is found without dispute7 — and this is: "that no strand emerges from another strand and no hair from another hair." And the tikkun YAEH [beautiful] — in the secret of the ordering itself of the governance. And SHAFIRA [lovely] — in the secret of the pleasantness of governance standing in the secret of the combinations. Segment 14 HE: המלכות שהיא העולה והיורדת על פי המעשים שלהם ,ומעלה המעשים EN: And: "they cover the skull." And here is a great secret: "who clothed you in crimson with delights" [II Samuel 1:24] — and the secret of: "clothe yourself in garments of your splendor, Jerusalem, holy city" [Isaiah 52:1]. For the garments come to the Nukva from the side of the male — and this is her great honor. For the general principle: every branch covers the tree of its root — and the secret: "the crown of elders is grandchildren" [Proverbs 17:6]. For the perfection of the producer is in producing — and then the offspring is his praise — and it is called a garment to the producer. And on this secret they said: "one is jealous of all except one's son and student" (Sanhedrin 105b) — for being a branch it covers him. And so it is in the law of the luminaries — they want the branch's covering. And the garment comes from the male — for the female gives birth in the form of the male. And: DASHA [grass] = initials: D'yukno Shel Aviv [the image of his father]. And: "garments of your splendor" — these garments come from the male. And although we said ChaS goes to the Nukva and the Gulgalta draws to the male — in another aspect ChaS encompasses the secret of Yud-Heh-Vav — the brains of the male — and the Gulgalta in the secret of the Nukva that encompasses the male. And ChaS brings out the hairs to clothe the Gulgalta in this secret. Segment 15 HE: לכל המאורות להתעורר על ידיהם .ובסוד זה נצטיירו כל המאורות בציור EN: And now: ZA has TWO FACES AND TWO BACKS. For the outer dimension — the vessels — face toward Arikh Anpin. And the inner dimension — the vessels of the brains = NaH"Y of Imma — their faces toward the back of ZA and their backs toward his face. And thus there is no back without a face — and this is a great tikkun for the back itself — for there too is an aspect of face. And this is the matter of OSEH SHALOM [Maker of Peace] — that one bows to the left first and then to the right17. For we receive the left in the right and the right in the left from this inner dimension flowing in our interior from Malchus in her backs. And OSEH SHALOM we say according to this aspect. And in other matters the intention is according to the state of the partzufim in the secret of the gadlus of Ze'ir Anpin — where left and right of upper and lower are equal. Segment 16 HE: תרי״ג שהוא הנקרא דמות אדם ,והיינו דמות מלכות שהוא אדם דמרכבה, EN: And the 22 LETTERS are the root of all existents. For they are fundamental kinds of illumination from whose combinations and arrangements all acts were made. And the root of their building is in the four letters of the Name HVYH — for in their beginnings the lights are two kinds: either a SPARK [nitzutz] or a RAKIYA [firmament] — either a contained enclosed light = YUD — or an open spreading one = VAV. And from these two come the combinations that joined together — either rakiya with rakiya or rakiya with spark. And the root of these combinations is in the letter HEH which has two forms: the shape of DALET-VAV = rakiya with rakiya; or the shape of DALET-YUD = rakiya with spark. And these are the two HEHs of the holy Name. And once the root of this combination was established thus — the 22 letters were made in their orderings and became foundations for all the rest of the building. Segment 17 HE: ונאמר על כל החיות :דמות אדם להנה (יחזקאל א ,ה) .וצריך שתדע EN: And the MOUTH is a single luminary made with this special quality — to bring out the illumination of the letters standing in the building of the partzuf. And it truly comes from Imma — and the secret: PEH [mouth] = gematria 85 = Sa"G and the 22 letters. And the letters' presence in their place depends on Chochma — the secret of "all of them in Chochma You made" — for Chochma is the root of all. And in the mouth are TEN SEFIROS20 — and all their operations are needed to produce speech. For the voice begins and goes out from the THROAT — passing between the palate and the throat = the Chochma-Bina of the mouth. Then passing through the gums and teeth = the Chesed-Gevura of the mouth. Then through the lips = the NaH of the mouth. And the tongue = the middle line = Da"T"Y. And the mouth itself = Malchus. And the NaH are always the two testes where the seed is prepared — the secret of SHAMA'YIM [skies] which grind the Manna for the righteous — for there things are cooked and receive their particular form. Segment 18 HE: כי מציאות האיברים הנמצאים בבנץ הגוף ,גורמיס אפילו באיכות הגוף EN: And the five outlets of the mouth — FIVE TIMES 22 = 110. And HVYH too spreads through the whole body. And in the mouth HVYH is present for bringing out these letters — and combines to 12 arrangements = heads of all combinations. And thus in the mouth: 5 × 22 + 12 = 122 — and with the PEH itself = 207 = the gematria of OR [light]. Segment 19 HE: מציאות מה שלא היו נמצאים אילו לא היו האיברים ההם .וכבר דבר EN: And: "you shall decree a thing and it shall stand" [Job 22:28]. The mouth itself is the root of the 22 letters — all their combinations are rooted within it. And the particular combination is made by the lips — and this is: "you shall decree a word" — from the language of cutting — for truly through the lips they are cut and emerge in their tikkun, severed from the primeval matter that encompassed all in one general — which is the 22 letters rooted in the mouth. And the word AMaR [saying] = initials of OR [light], MAYIM [water], RAKIYA [firmament] — as explained in the words of Rashbi (Zohar II:167a). For the first aspect revealed in the saying is OR. And these three flow truly in Ayin-Beis, Sa"G, MaH — and then 100 BLESSINGS in Be"N. Segment 20 HE: זה נראה לעץ ,שבהחסר לאדם ביציו הנה יחסר בחוזק קולו ויחסר ממנו EN: And the secret of 100 BLESSINGS: for the body's root in all its portions has no less than 100 levels — the secret of Nukva alone — and the body's secret derives from her. And therefore G‑d sustains this bodily aspect each day with the secret of these 100 lights — and accordingly one must give back 100 blessings every day. The Sages said: ADAM HARISHON from the earth to the firmament — and when he sinned G‑d placed His hand on him and diminished him to 100 AMOT21. For truly Adam's height from himself is 100 amot in the secret of ten sefiros. But in its expansion to particular detail it became a journey of 500 years from earth to firmament. And when he sinned — what was spreading in great particularity was set back on its root of 100 amot only — in the secret of the palm of the hand. And: "You have placed Your palm upon me" — specifically palm [kaf] = 100. Segment 21 HE: הזקן .ומזה תקיש ע ל השאר ,כי אעפ״י שאינו נראה לעינים ,הנה כן יוכל EN: And the EAR is a single luminary from the aspect of BINA standing to receive the voice rising from below — the soul's own sparkling — and to direct it through it to the brains to be judged there. For the letter-combinations and their effects depend on Imma — for she truly governs Ze'ir Anpin and Nukva. And the ear was formed in the likeness of the upper — and its secret: a luminary from the aspect of Bina. And then when the prayer is worthy of being accepted — from the brains the matter will be judged for good — and bounty will be drawn from above to complete the request of that prayer. And then the voice itself fills with the bounty and returns downward to its place — until it reaches the person and his request is granted. Segment 22 HE: להיות ,אך בהעלם ,כי לא נוכל לראות בעינינו כל עניני איכות הגוף הנסתרים EN: And why the EARS are not mentioned in the tikkunim of Arikh Anpin as they are in Ze'ir Anpin: because the power of cleaving of the voice entering literally the brains and making great action there — this cannot be found in act except in Ze'ir Anpin which is the place of governance. And the ears in Arikh Anpin — their being there is for the sake of the hairs to go behind them — and to produce an added tikkun in the hairs so that when Arikh Anpin is aroused for those below, it is for good only. For in Ze'ir Anpin the matter still stands uncertain — maybe heard for good maybe not. But in Arikh Anpin its ears open only for good. Segment 23 HE: לפנים .וסור זה הענץ ,כי סוף רבר אץ יש אלא עשר ספירות פועלות, EN: And hairs in Arikh Anpin: ALL IN ONE MEASURE — not short and long and medium as in Ze'ir Anpin — because the intention is to return all things to chesed. And in Ze'ir Anpin the hair-strands vary — short and long — for there governance operates with chesed and din each in their time. Segment 24 HE: והאיברים אשר לגוף אינם אלא ספירות ,והאיכות אשר בו אינם אלא ספירות EN: And now: the SITRA ACHRA has TWO ROOTS: one from the Breaking, and one from the diminishment of the moon. For when the Breaking occurred — the sortings were made for the tikkun — and from all the sefiros what was rejected went out as Sitra Achra. But this gives only her existence alone — not adding to it. But since the Emanator wished for there to be change and rule [for the sake of free choice] — the matter of the moon's diminishment occurred. For when the Nukva was about to be face-to-face with Ze'ir Anpin — as "the two great lights" — the Sitra Achra's complaint was aroused. For truly Malchus was not well rectified — being in the secret of Be"N which is the Breaking whose tikkun was incomplete — and from this it could not be equal with Ze'ir Anpin — the secret of: "two kings cannot use one crown". And then she was diminished. And through this diminishment the Sitra Achra was given power to expand beyond its initial existence. Segment 25 HE: גם כן ,אלא שבדרך אחד יתפשטו דע שו איברים ,ובדרך אחר יתפשטו ויעשו EN: And the secret: "I shall be filled from her ruin" [Ezekiel 26:2]. For then the Sitra Achra did not fill from the ruin of Malchus — for the nine sefiros that are additions to Malchus entered within Ze'ir Anpin. But she received a PREPARATION — that when people sin it will fill from her ruin. And of the existence of the Sitra Achra from the Breaking it is said: "the twisted cannot be made straight" [Ecclesiastes 1:15]. And of the expansion from the moon's diminishment: "and the lacking cannot be counted" — literally griyu de-sihara. And when the Sitra Achra seizes and attacks, the light is hidden — in the secret of: "I will utterly hide my face." But when it cannot hide the lights — then the lights are called SHALEM [complete] — and the secret: "And Yaakov came shalem" — for the lacking did not reach him from what the Sitra Achra struggled to do. Segment 26 HE: איכיות ,ומקור זה הדבר כבר נתבאר במקום אחר אכמ״ל בו .נמצא שבהיות EN: And when the CHESED MULTIPLIES — ve-rov chesed — which equals MeNaTzPa"Ch — then the closed MEM opens. For the chesed revealed in NaH spreads to illuminate the two lines of the Nukva. And the gevuros spreading in the middle line are sweetened by the multiplied chesed — and the mem opens. And then the light of Yesod of Abba revealed from the Chesed downward sweetens those gevuros. And these chesed in NaH are called GOOD CHESED — the secret of "gomel chasadim tovim" in the blessing of Avos. And the secret of GOMEL = gematria of three HVYHs of the upper Mazal Notzer Chesed — from which Abba goes out. And afterward: KONEH HAKOL — this is Mazal ve-Naka illuminating in Yesod of Imma. Segment 27 HE: — עמוד 13 — EN: Chapter 7 of Adir BaMurom is the longest and most profound chapter in the entire work — the Ramchal's masterpiece: a complete systematic exposition of the second half of the Idra Rabba, from the continuation of the Eye of Arikh Anpin through the final closing of the Idra. It spans pages 116–488 of the printed text (373 pages) and covers seven major thematic arcs: Segment 28 HE: אז*יר במרום EN: I. THE EYE OF ARIKH ANPIN (§§1–11b, pp. 116–340). The five senses as breaking-through points of light; the Reshimu as vessel and the Kav as light; the three white hues [chivorin]; how ZA's eye has no illumination except from AA's; the Mikveh's three aspects [40 Se'ah / 9 Kabin / 3 Lugin] as the sweetening of the Eye's Gevuros; wine becoming water; chachlili einayim mi-yayin; the double bonding of ZA with AA drawing Imma's milk to wash ZA's eyes; the third white hue sending illumination downward to all six extremities; tov ayin hu yivorach — the blessing going out from the goodly eye; yiras ha-romemus vs. yiras ha-onesh; hineh lo yanum ve-lo yishan shomer Yisroel — 60 letters of Birkas Kohanim as the protection of the All. Segment 29 HE: ספירה אחת נמצאת במציאות ,תראה בבנין ותעשה אבר א׳ ,ותמצא באיכות EN: II. THE NAME OF ATIK AND THE GREAT TEACHING ON CREATION (§§12–12b, pp. 341–397). The Name of Atik Yomin is hidden throughout Torah except at the Akeidah, where bi nishba'ti ne'um Hashem reveals that Atik IS the inner secret of HVYH itself; the complete teaching on the Tzimtzum and the Kav; Torah preceded the world by 2000 years [= the YH before the VH]; the world first created with Din then with Rachamim; BEREISHIS = Torah; the Patriarchs as cosmic forces [Avraham = Kav = 248 = Chesed; Yitzchak = Reshimu rectified; Yaakov = lights breaking through]; Esav and Yishmael; Moshe = Shem MaH; the 70 nations from the Nikkudos; Mashiach ben Yosef and Mashiach ben Dovid; NACHASH = MASHIACH in gematria — Mashiach binds the klippos as head controls tail; the Nose of Arikh Anpin as Malchus of the head-tikkunim; the two breaths: one for ZA now, one reserved for Mashiach; the four lights of the Nose flaring into the Great Sea [Dikna]; the Four Kingdoms of Daniel [Bavel/Paras-Madai/Yavan/Edom]; Atik Yomin sitting on the Dikna of Arikh — "when Atik sits upon it, it is subdued; the one who rides controls." Segment 30 HE: ותעשה תולדה א׳ .ואס תחסר בבנין תחסר גם כן באיכות .וכן הוא באמת EN: III. THE RUACH OF MASHIACH, FREE CHOICE, AND THE SIN OF ADAM (§13, pp. 398–440). The Ruach of Mashiach was created before the world and all human tikkunim depend on it; everything Mashiach will do — Adam HaRishon could have done on the day he was created; his sin only lengthened the time; the two trees = two paths to the same ultimate point; the Tree of Life = immediate direct path; the Tree of Knowledge = the long path of exile and tikkun; the secret of Free Choice — G-d is the ultimate good and even evil must return to good; judgment by free choice enables this without coercion [= the shame of "bread not one's own"]; ROSH and SOFA [beginning and end] — the Unity of the Emitter is equally present in both; 7th millennium = revelation of Sofa; 8th millennium = equalization of Rosh and Sofa = "Hashem Echad u-Shemo Echad"; the Tzimtzum at the center of all infinite light — when its opposite [evil] is revealed as identical to the Blessed One, His unity is clarified completely; SHEM and KINUY: ELOHIM is the cognomen concealing HVYH — all evil is only a concealment that hides the inner good; nine Heichalos; the Pargod between Keter and Chochma; Gan Eden's plants = 613 commandments. Segment 31 HE: בעטרת הברית ,כי בה דוקא תלוי שלימות הפרצוף בסוד המצות . 3וזה EN: IV. THE PARGOD, THE NINE HEICHALOS, AND THE 42 PAIRINGS (§13b, pp. 441–460). The Pargod [brain membrane] is born from Chochma's pursuit of Keter — it is the root of all screens between all levels; its shape = the letter Aleph [two Yuds facing a Resh]; nine Heichalos as root of Atzilus; three illumination levels [Keter = sealed Kamatz; Chochma = Patzach = opened; Bina = the Mouth/Peh]; mati ve-lo mati — in the reaching aspect things are known; in the not-reaching aspect all gathers in Unity; the 42 pairings through the seven Heichalos of BIY"A; the Korbanos ascending from below, connecting Kavod to Atzilus and Atzilus to Ayn Sof. Segment 32 HE: כי תרי״ג תולדות נמצאים לה והם תרי״ג המצות האלה ,מהם פעולות EN: V. THE EIGHT EDOMITE KINGS (§13b cont., pp. 460–488). Each of the eight Malchin Kadma'in [primordial kings] in Bereishis 36 corresponds to a stage in the world's governance: BELA = the sealed mouth of Bina / chesron ha-da'as / reward and punishment; YOVAV = the trembling voices [ro'esh] / Shevarim-Teruah / all worldly hardship; CHUSHAM = the senses / 2000 years of Tohu / materialist blindness to Providence; HADAD = Tiferes breaking / the domain of SA's unchecked power / ultimately destroyed; SAMLAH from MASREKAH = the nations as fallen garments of Jewish souls / Mashiach as the folding Vav completing for the later generations / Chirik→Shuruk→Cholam at redemption; SHAUL from RECHOVOS HA-NAHAR = Yesod / Torah-joy through revelation to others / David inheriting and completing this; BAAL-CHANAN = times of expansiveness vs. sealing of lights / the tzaddik-mouse and the evil-mouse; HADAR = the general tikkun of all the Breaking / ZU"N united / TZEDEK + YaK = HADAR / Ruach HaKodesh from Malchus — the final governance. Segment 33 HE: למאורות ומהם הארות במאורות עצמם .והנה תראה עתה ענין המילה EN: VI. SOULS, GARMENTS, AND MASHIACH'S FOLDING (§§13b–14). Before Adam's sin, all souls were to be Israel and the nations only their outer garments; after the sin the garments fell; Mashiach stands at the "fold" between the earlier and later generations, completing for those who could not complete for themselves; the Tzaddik = Yesod = the giver to the Nukva; Torah-joy = the flaming of the 231 gates when Torah is revealed to others; Yerushalayim = City of Tzedek; Tzedek + YaK = Hadar = the final king = the final tikkun. Segment 34 HE: שבה תלויה כל התורה .ואפרש לך ענינה לפי עתה ,שהאדם נולד ערל EN: VII. THE METAPHYSICS OF THE EMITTER (§§13–13b). Woven throughout the chapter's final arc: the Keter is the first emanation and may not be investigated [only from Chochma downward]; the sefirot are the Emitter's attributes as they relate to those below; there are nine upper Heichalos and seven lower Heichalos; the ultimate reward of souls is endless new comprehension of the Infinite; the blessed Emitter desired that even the evil of exile shall be revealed as good — so that in the end not merely "the illness passed" but the illness itself is transformed into the healing. Segment 35 HE: ומלין אותו .ואפרש לך לפי ענין אדם הראשון ,שנברא מהול. EN: 1 The Pargod as the membrane of the brain: see Zohar Bereishis 15a; and see Eitz Chaim, Sha'ar ha-Tzimtzum. Segment 36 HE: הנה רצה המאציל ית״ש להתחיל הבריאה ולהניח השלימות אל EN: 2 On the nine Heichalos as root of Atzilus: see Zohar Pekudei 259b; and Kla"ch Petach 136. Segment 37 HE: האדם ,כמ״ש .ואומר לך מהו השלימות הזה ,כי הוא תלוי בב׳דברים :הא׳ EN: 3 On Mati ve-lo mati: see Kla"ch Pataich 93–94; Pischei Chochma ve-Da'as §9 (Sha'arei Ramchal p. 144). Segment 38 HE: ענץ הרע ,אשר נתן לו הכנה בענין שבירת המ״ק ,ואחר כך התחיל EN: 4 On the 42 Zivugim = the seven Names in the Heichalos with 42 letters: see Kitzur ha-Kavanos p. 162; and Sha'ar ha-Zivugim. Segment 39 HE: התיקון במ״ה החדש ,שהספירות שלו ברורים מן הקליפות .אך התיקון EN: 5 On Bereishis = Bra Shis: Zohar Bereishis 3b. On the seven Voices: Zohar 2:25b (parashas Va'era). Segment 40 HE: הזה לא נשלם כי לא כלה הבירור ,ועוד צריך להגיע הב׳׳ן למדרגת EN: 6 On the Eight Edomite Kings = eight stages of Breaking and Tikkun: see Eitz Chaim, Sha'ar ha-Shvirah; and Maamar Sod ha-Yichud (Ginzei Ramchal p. 270). Segment 41 HE: הס״ג כבראשונה .וכל אלה הדברים אפרש לך לקמן יותר בס׳׳ד .ונמצא EN: 7 On the Vavs = garments of AK contracting to threads: see Eitz Chaim, Sha'ar ha-Klalim §3; and Kla"ch Petach 29 (p. 87). Segment 42 HE: שהרע נמצא עדיין בבריאה ,והגוף הוא עדיין בעל יצה״ר .ואלמלא השלים EN: 8 On Mashiach as the folding Vav: see Da'as Tevunos Part 2 (Ginzei Ramchal p. 48); Maamar Sod Demut ha-Adam (Ginzei Ramchal p. 263). Segment 43 HE: הקב״ה את בריאתו ,הנה לא היה רע נמצא כלל ולא היה יצה׳׳ר בגוף. EN: 9 On the Simchas Torah = flaming of the 231 gates: see Tamid 32b; and Kla"ch Petach 52. Segment 44 HE: ורצה הקב״ה שהגוף בעל יצה״ר יתקן את עצמו בזכותו בתורה ובמצות ,ואז EN: 10 On Tzedek + YaK = Hadar: Sha'arei Ramchal p. 386. And see Kla"ch Petach 58 on Malchus as Yesod.