The
Holy
Idra
Zuta
The
Metzah
of
the
Ratzon
of
AA
43.
The
Metzah
[forehead]
that
was
revealed
in
holy
Atik,
in
AA,
is
called
Ratzon
[desire],
since
this
upper
Rosh,
which
is
concealed
above,
unknown,
expanded
one
control,
sweet
and
handsome,
when
it
was
incorporated
in
the
Metzah.
Because
it
is
the
desire
of
all
the
desires,
it
was
established
in
the
Metzah
and
is
revealed
by
decision.
This
is
why
this
Metzah
is
called
Ratzon.
The
main
difference
in
the
Metzah
is
because
it
is
revealed
from
the
Se’arot
of
the
Rosh
that
covered
it
during
the
Katnut
[smallness/infancy].
The
Se’arot
come
from
the
Kruma
[crust]
of
the
Avira
[Aramaic:
air]
in
the
Rosh
of
AA,
which
is
the
Parsa
that
was
made
in
the
ten
Sefirot
of
the
Rosh
of
AA
due
to
the
ascent
of
Malchut
to
Bina,
which
took
outside
the
Bina
and
TM
of
the
Rosh
and
left
the
Rosh
with
Keter
and
Hochma
of
the
vessels
and
Nefesh
Ruach
of
lights.
This
is
the
Yod
that
entered
the
Ohr
[light]
and
made
it
into
Avir
[air],
and
from
that
diminution
of
the
light
of
Hochma,
which
was
diminished
into
Avir,
Hassadim,
the
Se’arot
emerged,
judgments.
Although
the
Se’arot
come
from
HS,
this
pertains
only
to
the
part
between
the
illumination
of
Hassadim
and
the
light
of
Hochma,
indicating
that
judgments
are
not
drawn
at
all
from
the
light
of
Hassadim,
but
rather
from
light
of
Hochma,
which
is
HS
of
AA.
However,
indeed,
the
Se’arot
do
not
come
from
the
wholeness
of
Hochma,
but
rather
from
the
diminution
of
Hochma,
from
Parsa
in
the
Rosh,
the
Yod
that
entered
the
light
and
diminished
the
Rosh
from
light
of
Hochma,
which
has
become
Avir.
From
this
diminution
emerged
the
Se’arot
on
the
Galgalta,
round
about,
but
they
stopped
growing
on
the
Metzah.
But
why
did
they
stop?
The
three
Roshim
of
AA
are
Mem-Lamed-Tzadi
of
Tzelem,
the
internality
of
the
Rosh.
There
are
also
those
three
phases
in
the
externality
of
the
Rosh,
where
the
skull
bone
is
the
Mem
of
Tzelem,
in
which
the
Yod
never
comes
out
from
the
Avir,
and
the
Metzah
and
Panim
[face]
are
Lamed
of
Tzelem,
in
which
the
Yod
comes
out
from
the
Avir
at
the
time
of
Gadlut
[greatness/adulthood],
and
the
light
of
Hochma
returns
to
the
Partzuf.
Hence,
since
the
Se’arot
come
from
the
Yod
that
enters
the
light,
their
place
is
set
on
the
Galgalta,
the
Mem
of
Tzelem
from
which
the
Yod
does
not
come
out
from
the
Avir
even
during
the
Gadlut.
Conversely,
in
the
Metzah,
Lamed
of
Tzelem,
the
Yod
in
its
Avir
goes
out
during
the
Gadlut
and
the
light
of
Hochma
returns
to
its
place.
Hence,
it
is
impossible
that
it
will
have
in
it
permanent
Se’arot,
since
in
Gadlut,
the
root
of
the
Se’arot
is
canceled
in
it—the
Yod
that
entered
the
Avir.
This
is
why
Se’arot
do
not
grow
in
the
place
of
the
Metzah
[forehead].
Nevertheless,
there
is
a
difference
between
Katnut
and
Gadlut.
In
Katnut,
the
Se’arot
are
extended
from
the
Galgalta
and
cover
the
Metzah
because
of
the
Yod
that
there
is
in
the
Avir
of
the
Metzah.
In
Gadlut,
the
Se’arot
are
cleared
from
the
Metzah
and
the
Metzah
is
cleared
of
Se’arot.
Although
in
Lamed
of
Tzelem,
the
Yod
exits
the
Avir
and
the
light
of
Hochma
returns
to
the
Partzuf,
the
Lamed
of
Tzelem
still
does
not
take
the
Hochma
for
its
own
need,
since
it
is
ZAT
of
Bina,
and
all
the
Sefirot
of
Bina,
even
her
ZAT,
are
desiring
mercy.
Rather,
she
takes
the
Yod
out
from
the
Avir
and
the
Hochma
is
revealed
for
ZA,
as
it
is
the
root
of
ZA.
It
follows
that
although
the
Hochma
is
revealed
in
Lamed
of
Tzelem,
she
nevertheless
chooses
more
Hassadim
and
does
not
receive
the
Hochma
for
herself.
It
follows
that
in
Gadlut,
too,
when
the
Yod
has
already
come
out
from
the
Avir
of
the
Rosh
of
AA
and
the
Metzah
has
been
cleared
of
Se’arot
and
has
been
revealed,
there
is
still
only
the
illumination
of
Hassadim
in
the
Metzah,
since
he
does
not
receive
Hochma
for
its
own
need.
The
whole
difference
between
Katnut
and
Gadlut
is
that
in
Katnut,
the
Hassadim
in
it
are
not
because
of
his
will
but
are
forced
by
control
due
to
the
diminution
of
the
Yod
that
entered
the
light
and
made
it
into
Avir.
However,
in
Gadlut,
after
the
Yod
has
departed
from
the
Avir
and
the
light
of
Hochma
returned
to
the
Partzuf,
and
the
Metzah
repels
the
light
of
Hochma
and
chooses
the
light
of
Hassadim,
the
Hassadim
are
in
it
willingly,
in
a
way
that
when
the
Metzah
is
covered
with
Se’arot,
the
Hassadim
are
there
unwillingly,
and
when
the
Metzah
is
cleared
of
the
Se’arot,
the
light
of
Hassadim
is
there
willingly.
The
ascent
of
Malchut
to
Bina
begins
in
Partzuf
Keter
of
Atzilut,
because
of
which
two
Partzufim
were
made:
RADLA
and
AA.
By
this,
Partzuf
AA
is
diminished,
too,
and
in
it,
too,
the
Yod
ascends
to
its
Avir,
and
so
it
is
in
all
the
degrees.
But
why
is
the
Metzah
that
is
revealed
in
holy
Atik,
in
AA,
is
called
Ratzon?
It
is
because
that
upper
Rosh,
which
is
concealed
above,
which
is
unknown,
the
top
half
of
Partzuf
Keter,
RADLA,
spread
one
control,
sweet
and
handsome,
that
was
incorporated
in
the
Metzah.
That
is,
it
lowered
the
control
of
Malchut
that
entered
Bina
to
the
Rosh
of
AA,
and
because
of
it,
the
light
of
Hochma
of
AA
went
out
and
became
Avir,
by
which
RADLA
made
the
light
of
Hassadim
rule
in
the
Metzah
of
AA.
This
is
called
control,
indicating
that
the
Hassadim
are
not
because
of
choice
or
desire,
but
by
forcing
and
control.
It
is
called
“sweet”
from
the
word
“sweetening,”
since
through
the
ascent
of
Malchut
to
Bina,
Malchut
is
sweetened
from
the
judgments
in
her
through
the
Rachamim
of
Bina.
She
is
called
“handsome”
because
Yesod
of
Atik
is
hidden
there,
as
it
is
written,
“And
Joseph
was
handsome.”
Were
it
not
for
this
sweetening
of
Malchut
that
ascended
to
Bina,
Malchut
would
have
been
unfit
to
receive
that
beauty.
The
reason
we
attribute
this
correction
of
the
ascent
of
Malchut
to
Bina,
meaning
the
Yod
that
entered
the
light,
specifically
to
the
Metzah
and
not
to
another
place,
is
that
the
desire
of
all
the
desires
was
established
in
the
Metzah.
That
diminution
was
done
there
on
purpose,
in
order
to
reveal
the
illumination
of
Hassadim
from
the
Metzah
in
the
desire
of
all
the
desires,
which
is
the
place
in
which
the
Yod
comes
out
from
the
Avir,
and
the
Hochma
returns
to
the
Rosh.
Then,
too,
the
Metzah
repels
the
illumination
of
Hochma
and
chooses
Hassadim.
For
this
reason,
this
is
the
place
in
which
it
is
revealed
to
all
that
the
illumination
of
Hassadim
in
it
is
in
the
desire
of
the
desires,
and
not
because
of
control,
as
in
Katnut.
It
is
revealed
by
decision,
for
then
the
desire
of
all
the
desires
of
Hassadim
is
revealed
by
the
power
of
the
resolution
in
the
Metzah,
when
it
determined
and
valued
Hassadim
more
than
Hochma,
which
revealed
the
desire
of
all
the
desires
to
all.
This
is
why
that
Metzah
is
called
Ratzon,
since
the
desire
of
all
the
desires
is
revealed
in
him.
This
is
what
the
ARI
established
in
the
tune
of
three
meals,
that
then
the
Metzah
becomes
revealed,
saying,
“Rejoice
now,
at
this
time,”
the
time
when
the
Metzah
is
revealed,
for
then
it
is
revealed
that
the
Ratzon
in
it,
the
illumination
of
Hassadim
in
it,
is
because
of
passion
and
desire,
and
not
because
of
force
and
control
due
to
the
ascent
of
Malchut
to
Bina,
since
now
she
has
already
gone
out
from
Bina.
Nevertheless,
it
repels
Hochma
due
to
the
power
of
the
great
Hassadim.
These
Hassadim
are
far
more
important
than
Hochma
because
they
have
the
merit
of
both
of
them
in
them.
Since
they
bestow
Hochma
to
ZA,
they
themselves
are
regarded
as
Hochma,
and
they
have
the
power
to
subdue
the
external
ones
like
Hochma.
Since
they
are
only
Hassadim,
there
is
no
grip
to
their
bestowal
since
light
of
Hassadim
does
not
grow
any
coarser
as
it
descends
to
the
lower
ones,
since
the
restriction
was
only
on
the
light
of
Hochma.
44.
When
that
Ratzon
[desire]
was
revealed
in
the
Metzah,
the
desire
of
desires
is
in
all
the
worlds,
and
complete
illumination
reaches
all
the
worlds,
and
all
the
prayers
below
are
granted.
The
face
of
ZA
shines,
everything
is
in
Rachamim
[mercy],
and
all
the
judgments
hide
and
surrender
since
there
are
the
two
merits
in
it—of
Hochma
and
of
Hassadim.
45.
During
the
afternoon
prayer
on
weekdays,
it
is
the
time
when
all
the
judgments
awaken
since
then
the
Hochma
in
the
left
line
is
revealed.
On
Shabbat
[Sabbath],
during
the
afternoon
prayer,
the
Metzah
of
AA
is
revealed,
the
desire
for
illumination
of
Hassadim,
all
the
judgments
surrender,
and
there
are
Rachamim
in
all
the
worlds,
since
it
has
the
merit
of
both
of
them.
Because
of
it,
the
Shabbat
is
without
judgment,
not
above
and
not
below.
Even
the
fire
of
Hell
sinks
in
its
place
and
the
wicked
rest.
For
this
reason,
a
Neshama
of
joy
is
added
on
Shabbat.
For
the
day
is
divided.
From
the
light
of
day
until
midday,
it
is
the
control
of
Rachamim.
From
midday
onward,
it
is
the
control
of
the
judgment,
and
then
is
the
time
of
the
afternoon
prayer.
From
this
judgment,
all
the
judgments
at
night
emerge,
and
therefore,
in
the
first
half
of
the
day,
too,
there
is
no
illumination
of
complete
Rachamim,
since
there
is
a
grip
to
the
external
ones
on
the
right,
as
well,
due
to
the
lack
of
Gadlut
in
them
since
the
Gadlut
does
not
come
out
in
wholeness
because
of
the
grip
of
the
judgments
of
the
time
of
the
afternoon
prayer.
Conversely,
on
the
day
of
Shabbat,
even
at
the
time
of
the
afternoon
prayer,
there
is
no
judgment
there
due
to
the
illumination
of
the
Metzah
of
the
Ratzon,
in
which
there
are
the
merits
of
both
of
them:
the
merit
of
Hochma
because
he
bestows
Hochma
to
ZA,
and
since
it
is
the
light
of
Hassadim,
there
is
no
suckling
to
the
shells
from
it.
It
follows
that
all
the
shells
surrender
to
it
and
hide,
as
it
is
the
light
of
Hochma,
and
there
is
no
judgment
there,
since
the
judgments
have
no
grip
in
the
illumination
of
complete
Hassadim.
For
this
reason,
Shabbat
is
without
judgment,
neither
above
nor
below.
Because
the
Metzah
of
the
Ratzon
shines
at
the
time
of
the
control
of
the
judgment,
the
time
of
the
afternoon
prayer,
the
judgment
has
been
canceled
from
all
of
the
day
of
Shabbat,
and
only
Hassadim
have
control,
and
even
the
fire
of
Hell
sinks
in
its
place,
for
because
the
root
of
the
judgment
has
been
canceled,
the
judgments
and
punishment
no
longer
have
anything
to
grip
to,
since
they
have
no
grip
on
the
complete
Hassadim.