The
Holy
Idra
Zuta
Galgalta
of
ZA
117.
In
Galgalta,
dew
drops
from
the
white
Rosh,
from
Galgalta
of
AA.
It
is
seen
in
two
colors,
for
although
it
is
Hassadim,
white,
a
reddish
color
is
nevertheless
apparent
in
it,
implying
incorporation
with
Hochma,
like
crystal.
The
field
of
holy
apples,
Malchut,
is
nourished
by
the
ZA,
and
MAN
for
the
righteous
in
the
next
world
is
ground
from
the
dew
in
this
Galgalta.
The
dead
are
destined
to
be
revived
with
it.
It
never
occurred
that
that
dew
would
fall
except
in
that
time
when
Israel
walked
in
the
desert,
and
the
most
ancient
of
all
nourished
them
from
that
place,
from
the
dew
on
Galgalta.
This
did
not
happen
later,
as
it
is
written,
“Behold,
I
pour
down
on
you
bread
from
the
sky.”
And
also,
“And
the
God
will
give
you
of
the
dew
of
heaven,”
since
from
the
dew
of
Galgalta
of
AA,
it
drips
on
Galgalta
of
ZA,
called
“heaven.”
That
was
when
they
were
nourished
by
the
dew
of
heaven.
At
another
time,
man’s
nourishment
is
hard
before
the
Creator,
since
at
that
time,
the
nourishments
depend
on
Mazla,
on
luck,
where
there
are
judgments,
and
not
on
the
dew
of
Galgalta
of
AA,
which
is
all
Rachamim
[mercy].
For
this
reason,
“Sons,
life,
and
nourishment,
the
matter
does
not
depend
on
merit,
but
the
matter
depends
on
luck.”
Everyone
is
dependent
on
that
Mazal
[luck],
the
Dikna
of
AA,
called
Mazla
[Aramaic:
luck].
As
the
food,
man’s
light
of
life,
depends
on
the
corporeal
dew
and
rain,
the
spiritual
food,
from
which
comes
the
spiritual
light
of
life,
depends
on
the
spiritual
dew
and
rain.
This
is
why
they
are
called
“rain
Gevurot.”
The
time
of
dew
is
the
summer;
the
time
of
rain
is
the
winter,
Gevurot.
Hence,
on
the
holiday
of
Passover,
which
is
right
line,
dew
is
mentioned,
and
on
the
holiday
of
Sukkot,
the
left
line,
rain
is
mentioned.
Therefore,
the
white
Rosh,
Atik,
in
which
there
is
no
left
and
it
is
all
right,
since
the
left
is
bent
and
covered
with
the
right,
as
in
white
within
white,
the
right
and
left
in
it,
Galgalta
and
HS,
are
both
dew,
Hassadim.
However,
the
difference
between
right
and
left
is
that
the
right,
Galgalta,
is
dew
that
is
all
white,
but
the
left,
HS,
although
it,
too,
is
actually
white
dew,
sparks
of
red
shine
from
it,
like
crystal.
This
is
why
it
is
called
“crystal
dew.”
The
field
of
holy
apples,
Malchut,
is
nourished
from
ZA.
In
its
origin,
it
is
one
color,
all
white
without
any
redness.
Yet,
when
ZA
receives
this
dew
in
order
to
bestow
upon
Malchut,
who
is
called
a
“field
of
apples,”
it
is
seen
in
Malchut
in
two
colors,
white
and
red,
like
crystal.
But
ZA,
the
right,
is
all
white,
since
the
dew
receives
two
colors
only
in
Malchut,
which
is
left,
and
only
for
the
purpose
of
bestowal
upon
Malchut
does
the
dew
receive
two
colors.
For
this
reason,
the
nourishment
of
the
lower
ones
is
not
received
from
the
dew
of
heaven,
Hassadim
from
ZA,
but
from
the
bread
of
the
earth,
which
comes
through
rain
Gevurot,
and
from
Malchut,
earth,
since
there
is
light
of
life
only
in
the
lights
of
GAR.
Although
the
light
of
Hassadim
is
GAR
in
Bina,
as
well
as
in
ZA,
when
it
clothes
Bina,
since
it
is
written,
“For
He
desires
mercy,”
and
they
reject
reception
of
Hochma,
therefore,
the
deficiency
of
Hochma
is
not
regarded
for
them
as
a
deficiency,
and
the
Hassadim
are
sufficient
for
them
for
GAR.
But
the
lower
ones,
who
receive
Hochma,
if
Hassadim
are
given
to
them
without
Hochma,
it
is
considered
for
them
as
having
no
Rosh,
and
the
light
of
life
is
not
bestowed
from
them.
For
this
reason,
the
lower
ones
must
receive
bread
from
the
earth,
from
Malchut,
bottom
Hochma,
where
there
are
two
colors—Hochma
and
Hassadim—together.
At
that
time,
it
is
regarded
for
them
as
the
light
of
life.
But
the
dew
of
heaven,
Hassadim
without
Hochma,
is
regarded
for
them
as
VAK
without
a
Rosh,
and
it
is
not
enough
for
them
for
food
that
has
the
light
of
life.
However,
the
generation
of
the
desert,
only
generation
that
behaved
in
the
manner
of
ZA,
through
Moses,
whose
face
is
as
the
face
of
the
sun,
ZA,
elevated
the
virtue
of
Israel
so
they
could
receive
only
from
the
dew
of
heaven,
and
yet
the
dew
will
be
in
all
the
wholeness
and
will
not
be
without
GAR,
and
will
suffice
as
food
in
which
there
is
the
light
of
life.
It
did
not
occur
that
that
dew
would
fall
except
for
at
the
time
when
Israel
walked
in
the
desert,
and
that
was
by
Moses’
merit,
who
raised
them
to
his
level,
which
sufficed
for
them
for
GAR.
However,
for
a
different
time,
man’s
nourishments
are
hard,
since
they
must
receive
their
nourishments
from
Malchut,
which
is
bread
from
the
earth,
bestowed
by
Gevurot
from
the
left
line,
which
are
extended
from
the
Se’arot
of
Dikna
of
AA,
called
Mazal,
since
Malchut
is
the
left
line.
It
is
known
that
the
upper
one
contains
all
the
lights
of
the
lower
ones.
It
is
not
received
in
the
lower
one
until
it
has
received
all
the
lights
below
it.
Therefore,
although
the
lower
ones
receive
from
the
dew
of
Galgalta
through
ZA
and
Malchut,
it
is
only
drops.
However,
at
the
end
of
correction,
after
the
lower
ones
receive
all
the
Mochin
from
Galgalta
of
Atik
and
below,
and
come
to
the
reception
of
the
dew
of
Galgalta
of
Atik,
the
correction
will
be
entirely
completed:
Malchut
of
the
first
restriction,
from
which
death
was
extended,
will
be
corrected,
and
death
will
be
swallowed
up
forever.
Malchut
of
the
first
restriction
is
not
corrected
until
the
lower
ones
receive
all
the
Mochin
from
Galgalta
of
Atzilut
and
below
through
ZA.
Through
the
dew
on
Galgalta
of
Atik,
which
drips
drops
to
Galgalta
of
ZA,
when
the
lower
ones
are
fit
for
receiving
from
him,
ZA
will
bestow
upon
the
lower
ones
all
the
dew
he
had
received
from
Galgalta
of
Atik
at
once,
and
the
dead
will
be
revived.
At
that
time,
ZA
will
shake
off
all
the
dew
from
his
head
at
once,
and
the
dead
will
live.
We
could
ask,
“Since
the
lower
ones
have
already
received
all
the
degrees
that
are
from
Galgalta
of
Atik
and
below,
they
can
receive
the
dew
directly
from
Galgalta
of
Atik.
Thus,
why
do
they
receive
it
through
Galgalta
of
ZA?”
The
thing
is
that
at
the
end
of
correction,
even
the
lower
ones
cannot
receive
something
above
ZA,
since
the
souls
of
the
lower
ones
are
a
result
of
ZA
and
Malchut,
and
any
degree
can
receive
anything
only
from
its
adjacent
upper
degree,
which
is
its
root.
However,
at
the
end
of
correction,
ZA
rises
to
Galgalta
of
Atik
and
becomes
equal
to
Atik,
and
the
lower
ones
can
receive
all
the
dew
of
Atik
through
ZA,
as
ZA
will
shake
it
off
from
its
head
at
once.
118.
Nine
thousand
ten
thousand
worlds
journey
and
rely
on
this
Galgalta.
That
pure
air
of
Abba
is
incorporated
in
all
the
degrees
of
ZA,
both
on
the
right
and
on
the
left,
since
it
includes
everything,
and
all
the
degrees
are
included
in
it,
as
it
consists
of
right
and
left.
Hence,
the
Panim
[face/anterior]
of
ZA
expanded
into
two
sides,
right
and
left,
in
two
lights
from
Hassadim
and
from
Hochma,
consisting
of
everything.
When
the
face
of
ZA
is
looking
at
the
face
of
holy
Atik,
everything,
the
face
of
AA
and
the
face
of
ZA,
is
called
by
the
name
“long
face”
[patient],
since
he
is
patient
with
the
wicked.
Long
faced
means
healing
from
the
Panim
[face]
since
long
means
healing,
as
there
is
no
healing
in
the
world
except
when
ZA
and
holy
Atik
are
watching
face-to-face.
There
are
thirteen
hundred
worlds
in
Galgalta
of
AA,
which
are
three
HaVaYot
[pl.
of
HaVaYaH],
from
the
right
and
from
the
left,
and
in
the
back
of
the
head
in
the
middle,
three
lines
where
in
each,
there
are
four
Sefirot
HB
TM,
and
they
are
twelve.
With
the
Malchut
that
receives
them,
they
are
thirteen.
ZA
takes
from
them
nine
thousand
ten
thousand
worlds,
which
are
right
and
left
incorporated
in
HaVaYaH
of
the
back
of
the
head
of
AA,
with
Malchut
that
contains
them,
since
the
middle
line
contains
the
two
lines
right
and
left.
However,
the
two
HaVaYot
on
both
sides
of
the
Rosh
of
AA
belong
to
AVI
since
AVI
are
right
and
left,
and
ZA
is
the
middle
line.
For
this
reason,
each
one
takes
from
its
corresponding
phase
in
AA.