The
Capillaries
of
the
Hair
156.
There
are
capillaries
of
the
hair
of
the
one
of
whom
it
is
written
in
Daniel,
“And
Atik
Yomin
sat.”
His
attire
is
as
white
as
snow,
and
his
hair
is
as
clean
wool.
He
is
all
Rachamim
[mercy].
There
is
not
a
hair
that
does
not
have
a
fountain,
and
the
fountain
is
Yod.
A
long
hair
is
Vav,
a
creased
hair
is
small
Hey.
A
long
hair
creased
at
the
bottom
is
the
first
Hey
of
HaVaYaH,
Bina,
in
whom
there
are
judgment
and
mercy.
A
creased
hair
that
is
not
long
is
the
bottom
Hey
of
HaVaYaH,
who
is
all
judgment.
157.
Each
hair
is
a
whole
world.
It
is
written
about
them,
“And
countless
maidens.”
For
this
reason,
every
righteous
one
has
a
world
in
and
of
himself,
one
hair
of
the
Creator,
which
is
a
whole
world.
We
learn
about
it,
“The
Creator
is
meticulous
with
the
righteous
even
as
a
hairsbreadth.”
158.
The
morning
prayer,
when
all
the
litigants
depart,
is
all
Rachamim,
and
it
is
not
detained
from
entering.
A
green
hair,
Tifferet,
has
no
judgment
at
all
there,
since
green
hairs
are
beautiful,
they
comprise
of
white
and
red;
they
are
all
mercy,
since
after
the
left
line,
judgment,
is
incorporated
in
the
right,
it,
too,
becomes
Rachamim.
When
the
prayer
rises
in
them,
all
the
armies
of
the
hairs
welcome
her
with
joy
and
love.
159.
Black
hairs
are
beautiful.
Each
hair
of
his
is
called
“his
world,”
as
it
is
written,
“and
countless
maidens.”
They
are
the
armies
of
Shabbat.
The
Shabbat
prayer
is
tantamount
to
the
Torah,
and
curls
over
curls
of
angels
hanging
from
them
are
called
as
it
is
written,
“His
locks
are
wavy.”
160.
White
hair
is
from
the
side
of
Hesed;
red
hair
is
from
the
side
of
Gevura;
green
hair
is
from
the
side
of
Tifferet;
black
hair
is
from
the
side
of
Malchut,
of
whom
it
is
written,
“I
am
black,
and
lovely.
There
are
four
corrections
of
hairs:
white,
red,
green,
and
black,
on
which
the
four
letters
HaVaYaH
are
present.
161.
Thirteen
corrections
are
hanging
from
the
hairs:
four
corrections
HGTM,
three
lines
and
Malchut
who
receives
them,
which
are
four
sides
south,
north,
east,
and
west.
When
they
are
incorporated
with
each
other,
there
are
three
to
each
of
the
four
sides,
meaning
three
lines
in
each
of
the
HGTM,
which
are
twelve,
and
with
itself,
they
are
thirteen.
They
are
Vav-Aleph-Vav,
which
are
thirteen
in
Gematria,
and
it
is
written
about
them,
“His
locks
are
wavy.”
These
are
the
thirteen
corrections
in
the
three
sides
of
the
head,
right
and
left
of
the
head,
and
the
back
of
the
head,
four
on
each
side,
and
with
itself,
they
are
thirteen.
Above,
in
the
Rosh,
at
half
the
Rosh,
in
the
middle
of
the
Rosh,
the
ways
in
the
hair
are
divided
into
thirty-two
paths
in
the
count
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph,
and
with
the
thirteen
corrections
in
the
hairs,
which
are
Vav-Aleph-Vav,
they
are
Yod-Vav-Dalet
Hey-Aleph
Vav-Aleph-Vav
Hey-Aleph.”
All
the
paths
are
in
the
sea,
which
is
the
Moach
[brain],
and
they
are
the
thirty-two
paths
of
wisdom
that
shine
in
Bina.
These
corrections
are
in
the
Rosh
of
the
Guf
[body]
in
the
Garden
of
Eden,
and
it
has
all
the
corrections
in
it.
Thus
far
the
God-fearing.
The
name
HaVaYaH
with
a
filling
of
letters
Aleph
is
ZA.
He
is
called
Adam
because
HaVaYaH
filled
with
letters
Aleph
is
MA
in
Gematria
(45),
like
the
number
of
Adam
[in
Hebrew].
That
number
is
divided
into
two
phases:
the
phase
of
thirteen,
Vav-Aleph-Vav,
and
the
phase
of
thirty-two,
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph.
The
difference
between
them
is
in
the
presence
of
Malchut,
since
the
root
of
both
the
number
thirty-two,
and
the
number
thirteen
is
from
the
four
letters
HaVaYaH,
which
is
three
lines,
Yod-Hey-Vav,
and
Malchut
who
receives
them.
However,
when
these
four
are
incorporated
in
one
another,
there
are
two
manners
of
incorporation.
1.
Simple
incorporation,
where
each
of
the
four
is
incorporated
with
all
four,
and
they
are
sixteen.
This
manner
is
the
thirty-two
paths
of
wisdom,
since
there
are
four
faces
in
each
animal,
they
are
incorporated
in
one
another,
and
they
are
sixteen
faces.
Also,
each
of
the
animals
that
are
incorporated
in
one
another
has
four
wings,
so
they
are
sixteen
wings,
thus
thirty-two.
The
reason
we
count
the
faces
and
the
wings
separately
is
that
the
root
of
everything
is
the
middle
line,
which
unites
and
completes
the
right
and
the
left,
which
are
Yod-Hey
that
bestows
upon
the
bottom
Hey.
The
middle
line
is
therefore
called
“the
measuring
line,”
since
it
is
a
Vav
and
is
extended
from
the
measure,
which
is
Yod,
the
screen.
For
this
reason,
two
phases
of
sixteen
are
discerned:
Sixteen
faces
are
discerned
from
the
side
of
the
Vav,
and
from
the
side
of
the
Yod,
the
screen
in
that
Malchut
who
is
adhered
to
him,
sixteen
wings
are
discerned.
2.
Incorporation
where
each
of
the
four
is
incorporated
only
with
three,
since
in
this
phase,
the
Malchut
disappears
even
in
Malchut
herself,
since
even
in
Malchut,
there
are
not
more
than
three
lines,
much
less
in
each
of
the
three
lines,
there
are
no
more
than
three
lines.
Hence,
they
are
four
times
three,
which
are
twelve,
and
Malchut
herself
who
is
concealed
in
the
Aleph
with
a
filling
of
Vav-Aleph-Vav.
This
explains
the
two
manners
of
incorporation,
that
if
we
consider
Malchut
in
the
incorporation,
too,
they
are
four
times
four,
which
are
sixteen,
and
sixteen
in
the
faces
with
sixteen
in
the
wings
are
thirty-two.
If
we
do
not
consider
Malchut,
they
are
four
times
three,
which
are
twelve,
and
with
itself,
thirteen.
Why
is
Malchut
included
in
the
incorporation
in
the
thirty-two
paths,
and
in
the
thirteen,
Malchut
is
not
considered?
The
root
of
the
matters
is
in
the
Mochin,
since
in
ZA,
there
are
two
Mochin:
1)
Mochin
that
are
extended
from
AVI
which
are
four
Mochin,
HB,
the
right
of
Daat,
which
is
ZA,
and
the
left
of
Daat,
which
is
Malchut.
2)
Mochin
of
YESHSUT,
which
are
only
three
Mochin,
HBD.
In
Mochin
of
AVI,
only
Hassadim
are
bestowed,
and
the
Yod,
Malchut,
does
not
exit
from
their
Avir
[air].
Hence,
there
are
two
phases
in
the
middle
line:
right
of
Daat,
which
is
ZA,
and
left
of
Daat,
which
is
Malchut.
Conversely,
in
YESHSUT,
where
Malchut
exits
their
Avir
and
the
middle
line
unites
the
right
and
the
left,
to
draw
Hochma
from
them,
Malchut
is
therefore
incorporated
and
disappears
in
ZA,
in
the
screen
of
Hirik,
and
is
not
seen
in
and
of
herself.
Hence,
there
are
no
more
than
three
Mochin
HBD.
For
this
reason,
two
kinds
of
incorporation
of
three
lines
and
Malchut
who
receives
them
are
extended
from
them:
1)
Incorporation
from
the
side
of
Mochin
of
AVI,
which
are
Hassadim.
Malchut
is
also
included
in
the
incorporation,
and
in
each
of
the
four
there
are
all
four,
and
they
are
sixteen
phases.
And
with
the
sixteen
wings,
they
are
thirty-two
paths.
2)
The
incorporation
extended
from
the
side
of
the
Mochin
of
YESHSUT,
which
are
Hochma.
In
them,
even
Malchut
is
not
regarded
as
a
fourth
Moach
even
in
the
Mochin,
and
there
are
only
three
Mochin
there.
Hence,
the
incorporation
of
the
four
that
is
extended
from
them,
Malchut
is
not
included
in
the
incorporation,
and
there
are
only
three
times
four
there,
which
are
twelve,
and
with
itself,
they
are
thirteen,
like
the
count
of
Vav-Aleph-Vav
of
HaVaYaH.
In
the
Rosh,
there
are
white
trails
and
there
are
hairs.
The
hairs
bestow
Hochma,
the
white
trails
bestow
Hassadim,
since
Hochma
is
revealed
only
with
judgments
for
the
wicked,
who
wish
to
draw
the
Hochma
from
above
downward.
Therefore,
their
bestowal
is
connected
to
the
hairs,
since
Se’arot
[hairs]
are
from
the
word
Sa’arot
[storms],
which
are
judgments.
However,
the
white
trails
between
the
hairs
indicate
bestowal
of
Hassadim,
in
which
there
is
no
judgment,
and
which
are
white.
Although
in
ZA,
Hassadim
are
regarded
as
VAK
without
a
Rosh,
the
Hassadim
that
are
bestowed,
the
white
trails,
are
regarded
as
GAR
since
they
are
incorporated
with
the
hairs,
in
which
there
is
abundance
of
Hochma.
There
are
two
bestowals
in
the
Rosh:
bestowal
of
Hassadim,
white
trails,
and
bestowal
of
Hochma,
the
hairs.
The
bestowal
of
white
trails
is
extended
from
AVI,
which
are
four
Mochin.
The
bestowal
of
hairs
is
extended
from
YESHSUT,
in
which
there
are
three
Mochin.
You
find
that
the
bestowal
of
white
trails
is
in
thirty-two
paths,
and
the
bestowal
of
the
hairs
is
in
thirteen
corrections,
which
are
Vav-Aleph-Vav.
The
four
letters
HaVaYaH
correspond
to
three
lines,
Yod-Hey-Vav,
and
Malchut
who
receives
them,
the
bottom
Hey.
In
these
four
corrections,
there
are
two
kinds
of
incorporation,
where
in
the
bestowal
of
Hochma,
Malchut
is
not
included
in
the
incorporation,
and
each
of
the
four
incorporates
only
three,
which
are
Vav-Aleph-Vav
of
HaVaYaH,
which
is
thirteen
in
Gematria.
Thirteen
corrections
are
hanging
from
the
hairs,
since
the
hairs,
which
are
bestowal
of
Hochma
that
is
extended
from
YESHSUT,
Malchut
is
not
included
there
in
the
incorporation,
and
there
are
only
thirteen
corrections
there,
three
to
each
of
the
four
sides,
and
with
itself,
they
are
thirteen.
They
are
Vav-Aleph-Vav
of
HaVaYaH,
which
is
thirteen
in
Gematria,
implying
these
thirteen
corrections.
All
this
is
in
the
hairs,
which
are
bestowal
of
Hochma
that
is
extended
from
YESHSUT.
However,
in
white
trails,
in
the
white
between
the
hairs—whose
root
is
the
white
trail
in
the
middle
of
the
Rosh
[head],
from
which
the
hairs
divide
to
right
and
left,
which
is
bestowal
of
Hassadim
that
are
extended
from
upper
AVI—Malchut
enters
in
the
incorporation
of
the
four
corrections,
and
each
of
the
four
contains
all
four,
which
are
sixteen,
where
sixteen
faces
and
sixteen
wings
are
thirty-two.
Above,
in
the
Rosh,
at
half
the
Rosh,
in
the
white
trail
that
halves
the
hair
of
the
head
in
the
middle
of
the
Rosh,
trails
divide
in
the
hairs
into
thirty-two
paths,
in
the
count
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph,
since
because
they
are
bestowal
of
Hassadim
from
upper
AVI,
Malchut
is
included
in
the
incorporation
of
the
four
corrections,
and
they
are
sixteen
faces
and
sixteen
wings,
which
are
thirty-two
paths.
They
are
as
the
count
of
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph,
which
are
thirty-two
in
Gematria.
As
in
the
name
HaVaYaH,
there
are
two
phases,
thirteen
and
thirty-two,
which
are
Vav-Aleph-Vav
of
HaVaYaH,
and
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph,
where
the
Mochin
of
ZA
are
in
two
phases,
AVI
and
YESHSUT,
so
the
incorporation
of
the
lines
comes
in
two
phases,
where
from
the
side
of
upper
AVI,
they
are
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph,
which
are
thirty-two
paths
in
Gematria,
and
from
the
side
of
YESHSUT,
they
are
Vav-Aleph-Vav,
which
is
thirteen
in
Gematria.
Vav-Aleph-Vav
shines
in
the
hairs,
and
Yod-Vav-Dalet
Hey-Aleph
Hey-Aleph
shine
in
the
division
of
the
hairs
and
in
the
white
trails
between
the
hairs.