The Holy Idra Zuta

The Nine Corrections of the Dikna of ZA

165. In these perfume offerings, in the two apples of the face, the beard begins to be seen from the beginning of the ears, and descends and ascends in the perfume offering, in the face. The black hairs of the Dikna [beard], in a handsome and beautiful correction, as a brave and handsome mighty one. The important oil of the upper Dikna of Atik is seen and shines in this Dikna of ZA.

The hairs are a complete Partzuf, which was divided because of the ascent of Malchut to Bina, to KH, which are the Se’arot of the Rosh, and to Bina and TM, which are the Se’arot of the Dikna. Parsa, the diagonal in the ears, divides them, and the beard begins to be seen from the beginning of the ears, where there is the Parsa because of the ascent of Malchut to Bina, which Bina and TM of the Se’arot took outside the Rosh, into the phase of Se’arot Dikna. They are black because Malchut of the quality of judgment is incorporated in them.

Black hairs of the Dikna in a handsome and beautiful correction are as a brave and handsome mighty one, for because he is the middle line, that all his might is to unite the right and the left through the force of the screen of Hirik, which consist of Malchut of the quality of judgment, which is the black color. Hence, his hairs are black.

166. The beauty of Dikna is in nine corrections. When the important oil of the thirteen springs of the Dikna of holy Atik shines in the Dikna of ZA, there are twenty-two corrections together. At that time, all are blessed above and below, and Israel-Saba, ZA, is blessed by it, as it is written, “In you, Israel is blessed,” meaning in the twenty-two corrections, he will bless ZA, Israel.

All the corrections of this Dikna have been explained in the holy Idra, that they were all established from the corrections of holy Atik. Here, I want to reveal what was not revealed there in order to enter the next world without shame.

167. There are six corrections, and they are called nine. The first correction is that the spark of the hard candle came out and clashed under the Se’arot Rosh underneath the locks over the ears, and descends before the opening in the ears down to the top of the Peh. This correction is not from holy Atik, but rather when the Mazal of holy Atik is drawn, from which the fountain of wisdom hangs.

When Ima is drawn and becomes incorporated in the pure air, Ima takes that white, and the spark of the hard candle enters the pure air and becomes incorporated in her. Afterwards, it comes out, and they unite with one another, clashing the locks of the hair over the ears, and the two judgments unite with one another and become the first correction.

ZA is always in VAK, which are HGT NHY. Even in Gadlut, when acquiring HBD, it is not real HBD, but rather HGT that have ascended and become HBD. The Dikna comes out only in Gadlut, when he already has HBD. Hence, there are nine corrections in the Dikna, too, corresponding to HBD HGT NHY. To be precise, there is no HBD there, but only HGT NHY, since the HGT become to him HBD and new NHY emerge. For this reason, the six corrections are HGT NHY, and they are called nine because in Gadlut, HGT become HBD. But in essence, it is six.

The Se’arot Rosh and the Dikna are one Partzuf that has been divided due to the ascent of Malchut to Bina, so KH of the Se’arot became the Se’arot Rosh, and Bina and TM of the Se’arot went out from the Rosh and became the Se’arot of Dikna. However, during Katnut, they do not come out together; rather, Se’arot Rosh come out in Katnut, and Se’arot Dikna in Gadlut.

In Katnut, when there are only KH in ZA, in lights of Ruach Nefesh, because the general Bina and TM descended to Beria, the same thing is done in each Sefira and degree of ZA, since each degree of ZA consists of ten Sefirot, and in Katnut, it has only KH, and Bina and TM fell from there.

For this reason, in the degree of ten Sefirot of Se’arot, there are only KH in their Katnut, which are Se’arot Rosh, but there are no Bina and TM of Se’arot there. However, in Gadlut, when the general Bina and TM of ZA are completed, Bina and TM of each particular degree are completed along with them. Therefore, at that time, Bina and TM of Se’arot come out to the phase of Dikna of ZA.

The first correction of Dikna, the short hairs under the temples of the head down to the upper lip, is harsh judgment that is gradually sweetened through the rest of the corrections. Because the growth of the hair is in Gadlut, when there are already all the Mochin in the Partzuf united with each other in Rachamim, how can the Se’arot of Dikna begin to grow for him then, since they are judgments? And since all the corrections of the Dikna of ZA are extended from the Dikna of holy Atik how does the first correction, which is judgment, emerge from there?

However, this correction is not from holy Atik, since Atik is all Rachamim [mercy], and the first correction is judgment. However, when it is drawn from the Mazal of holy Atik, from which the fountain of Hochma is hanging, upper Abba, called Hochma and pure air, extended from the Mazla of holy Atik, since upper AVI are dependent on the Mazal, and when Ima, Bina that returned to Hochma, in whom there is the spark of the hard candle, is extended and incorporated in the pure air of upper Abba, Hochma of the right, Hassadim, at that time, Ima takes that white, the Hesed from Abba, and the spark of the hard candle in her enters that Hesed, and they shine in Mochin of ZA when the judgment of Ima is completely incorporated in the Hesed of Abba in his pure air.

Afterwards, in order to take out the Dikna, the spark of the hard candle comes out from the pure air of Abba and is divided from him, and they unite with one another. The spark of Ima unites with the locks on the ears, the temples of the head, where there is Malchut of the quality of judgment that rose to Bina, and the judgments were doubled, for the judgments of the left of Ima, the spark of the hard candle, connected with the judgments of Malchut at the temples of the Rosh of ZA, and from the two judgments, the first correction is made. This settles that although the Mochin are already corrected, the judgment nevertheless comes out and separates from them to correct the Dikna, which is why it is a harsh judgment.

168. When there is a need to bestow Hesed or judgments, they rise one atop the other and one is covered from the other. That is, when there is a need to bestow judgments, the Hesed in Dikna is covered, and the judgment rules. When there is a need to bestow Hesed, the judgment in Dikna is covered and the Hesed rules.

For this reason, everything is needed, both the governance of Hesed and the governance of judgment. One is to avenge the enemies of Israel, and one is to have mercy on Israel. This is why King David desired that Dikna, as David said nine corrections in the verse, “From the narrow place I called on the Lord.”

169. There are nine corrections in this Dikna, which are 600,000 Se’arot corresponding to HGT NHY, which are dependent on them and expand in their illumination throughout the Guf, meaning in the VAK, which are called Guf [body]. These six corrections hang on the Se’arot below the perfume offering, under the face. Three corrections are from this side of the Panim, and three corrections from that side of the Panim: Hochma-Hesed-Netzah on the right, Bina-Gevura-Hod on the left.

In the honor of the Dikna, in the part of the Dikna that is most seen and which makes the face handsome, three others are hanging: One above, in the Se’arot on the lips, and two in the Se’arot that hang down to the Tabur, in the upper area of the whole Dikna that is visible to the eye, and in the lower area of the Dikna, which is close to the body.

These three corrections correspond to the three Sefirot of the middle line Daat-Tifferet-Yesod. The middle line, Daat-Tifferet-Yesod, is the core of the Dikna, since it incorporates the three lines right and left: Hochma-Hesed-Netzah, and Bina-Gevura-Hod. All those six, three from here and three from here, are drawn and are hanging on those hanging Se’arot, and expand throughout the Guf.

170. Because those three, Daat-Tifferet-Yesod, are in the honor of Dikna more than everyone, since they are the ones that decorate and beautify the face, the holy name is written with them, as it is written, “From the narrow place I called on the Lord; the Lord answered me in the expanse; the Lord is to me, I will not fear.”

What has been explained in the Idra Raba, “From the narrow place I called on the Lord,” which is the first correction, the place where the Dikna begins to expand, which is a narrow place where the Se’arot take up a narrow place and not a broad place before the ears, and it is beautiful. For this reason, it is called “From the narrow place,” since the place is narrow. But here it is said that it is the Se’arot on the lips.

171. The beginning of the Dikna is from the upper Hesed, but here it is said that it begins in Hochma, as well as that they are in a way of three lines, Hochma-Hesed-Netzah, Bina-Gevura-Hod, Daat-Tifferet-Yesod. Likewise, Dikna begins to emerge, and the nine corrections are extended and hang on the Dikna and in front of the ears. However, their existence does not exist in this way, but in three lines.

172. When the world needs mercy, the holy Mazal is revealed, the Dikna of AA. At that time, all those corrections in the Dikna that is honored in ZA are all in Rachamim. When judgment is needed, judgement is seen, and then vengeance is taken against the enemies of Israel, against those who afflict Israel.

All the honor of the Dikna is in the hairs that are hanging in the visible areas of the Dikna, since everything depends on them, since it is the middle line, Daat-Tifferet-Yesod, which contains the whole Dikna.

173. All the Se’arot of the Dikna of ZA are hard and strong since they all force the judgments when the holy Mazal is revealed. When one wants to make war, he appears through this Dikna as strong and brave, triumphant in the war. At that time, those who pluck, pluck, and those who are bald are bald.

174. Moses said these nine corrections a second time when he had to return them all to Rachamim. Although now he did not say thirteen corrections, the matter depends on the intention, since he will not enter to mention those corrections of ZA that are not complete Rachamim unless he intended in Mazla, in the thirteen corrections of the Dikna of AA. The power and the light in Dikna of ZA depends on Mazal.

Since Moses said the nine corrections of ZA and mentioned the Mazal, which is called the “power of the Lord,” and intended to draw from the thirteen corrections of Dikna of AA to the nine of ZA, he said those nine corrections that are dependent on ZA so they would all shine by extension of the thirteen of AA, and no judgment would be found since the thirteen of AA are complete mercy. This is why everything depends on the Mazal, the Dikna of AA.

For the first time after the deed with the calf, he mentioned thirteen qualities that are extended from AA to ZA. This is so because when ZA ascends to the four corrections of Dikna of the bottom AA, then he has thirteen corrections of Dikna. There, he mentions those thirteen corrections of ZA, but here he mentions the nine regular qualities, and he had to mention the spirit of the Lord, to aim in Mazla. And there, when he mentioned the thirteen, he did not have to mention the power of the Lord since the number thirteen is only in AA.

175. When Se’arot begin to awaken, that Dikna seems like one who is strong and brave, who is victorious in wars, to avenge the enemies of Israel. The anointing oil from the hidden holy Atik is anointed in this Dikna, as it is written, “Like the good oil coming down on the beard,” the beard of Aaron, who is the Dikna of ZA.

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