The Holy Idra Zuta

Se’arot, Bundles of Hair and Locks of Hair of the Rosh of ZA

124. All those myriads and thousands of hair locks are hanging on the Galgalta of the Rosh. They are black and are entangled in one another, gripping the upper light that crowns his head from Abba, and from his Moach, which shines from Abba.

Afterwards, bundles over bundles of hair come out from the light that is crowned in his head from Ima and from the rest of the Mochin, meaning from the inner Moach of Ima and from the Moach of Daat. They all grip and become entangled in those hairs that are gripped from Abba, since they mingle with each other and become entangled with each other.

The Se’arot [hairs] are from the word “storms” [in Hebrew], judgments that come from the three sowings Holam, Shuruk, Hirik, which are the roots of the three lines right, left, and middle, as well as from the dispute between right and left, as it is written, “will rise to heaven and go down to the depths.”

Also, there are two kinds of Mochin of HBD in the Rosh of ZA: 1) three lines in Galgalta, which are the four Mochin of AVI, HB, the right of Daat and the left of Daat, 2) three lines, the three spaces of Galgalta, which are three Mochin HBD from YESHSUT.

For this reason, judgments and storms come out in the Se’arot of the Rosh, as well, three lines of AVI in Galgalta of ZA, and judgments and hairs, three lines of YESHSUT in the Mochin in in the three spaces in the Rosh of ZA.

The judgments and storms that emerge from the right line of AVI and YESHSUT, called Hochma, are called Se’arot [hairs].

The Se’arot that emerge from the left line of AVI and YESHSUT, called Bina, are called bundles of hair.

The Se’arot that emerge from the middle line of AVI and YESHSUT, called Daat, are called locks of hair.

All those myriads and thousands of hair locks, which are black, are hanging on the Galgalta of the Rosh. They are judgments of the three dots. From the side of Daat, which are the judgments of the screen of Hirik, they are called locks of hair. From the side of Hochma, the right line, where there is the ascent of Malchut to Bina, they are called Se’arot.

From the side of the screen of Hirik, which contains within it the judgments of the lock, as well, which is Malchut that is not sweetened in Bina, they are black, since Malchut is the black color, as it is written, “His locks are wavy, black as a raven.” Although there are many judgments in them, from the three sowings and the dispute of left and right, they are nevertheless all entangled in one another, incorporated in one another and gripping to suckle from each other.

They are gripped to the upper light, as these judgments are gripped to the upper illumination, meaning they cause the order of three lines that shine in upper Mochin. If these judgments did not come first, the Mochin of the three lines would not have emerged. The upper light crowns his head from Abba, meaning the Se’arot extended from the right line, called Abba, from the right line of the four Mochin in Galgalta of ZA, since crowning his head means crowning him with his Galgalta, and from his Moach, which illuminated from Abba, meaning from the right line in the three Mochin of the three spaces of Galgalta, receiving from the right line of the upper Mochin in Galgalta.

Afterwards, bundles over bundles of hair come out from the light that is crowned in his head from Ima. Bundles of hair that come out from the left line, called Ima, from the left line of the four Mochin of Galgalta of ZA, from the left line of the three lines of YESHSUT in the inner Mochin of ZA, and from the middle line above in Galgalta of ZA, Daat of AVI, and from the middle line in the internality of the Mochin, Daat of YESHSUT. From all those, hairs are extended, bundles of hair and locks of hair on Galgalta.

They are set to be on Galgalta because it is corrected in Mem of Tzelem, and the incorporation of all the judgments is primarily in the judgments of the right line, which is the root of all the judgments, the phase of Abba. They are all gripped and entangled in those hairs that are gripped from Abba, in the judgments of the sowings of the Holam, which is the entry of the Yod into the Avir [air], the root of the Se’arot.

125. All the Mochin in the internality of the spaces of the Rosh, which are HBD of YESHSUT, are gripped to Galgalta, which are HBD of AVI, which is the upper Moach. All the extensions of the Se’arot are extended from the three spaces of the Moach that are gripped to the upper Mochin and mix with one another in purity and in impurity. That is, they are the tastes of purity and the tastes of cautions over impurity in all those tastes and secrets that are concealed and that are revealed.

For this reason, all the Mochin are implied in the verse, “I am the Lord your God,” which is 249 commandments to do, and 365 commandments not to do, included in “I am the Lord your God.” They are arranged as they shine in the Atara [crown] of the Rosh, in the four Mochin of Galgalta, and the illumination enters the three spaces of Galgalta in the internality of the Rosh.

126. All those locks of black hair are hanging and cover next to the ears. This is why it is written, “Lend you ear, Lord, and hear.” One who wants the King to lend His ear to him should curl the hair of the King’s head, meaning aim to correct the judgments that are hanging on the Se’arot of the Rosh of ZA, and clear the hair from over his ears so they do not cover the hearing of the prayer, and then the King will hear him in all that he needs.

The origin of the hair is the right line, the sowing of the dot of Holam, which is the ascent of Malchut to Bina. They are adhered only to Galgalta, Mem of Tzelem, from which Malchut never comes down. Conversely, the Panim [face], which begin from the two ears and the forehead, there is no permanent place there for the hair, as they are the Lamed of Tzelem, from which the Yod comes out from the Avir at the time of Gadlut [greatness/adulthood]. Hence the root of the hairs is canceled from there.

However, as long as he is in Katnut, the hairs on Galgalta are extended and cover the ears and the forehead, too, indicating that there is an entry of the Yod to the Avir, there, too, which is the root of the judgments and the Se’arot. At that time, the prayers of the lower ones are not heard because the judgments of the Se’arot cover the ears.

However, when a person curls the hair of the King, when he removes the Yod from Avir and GAR of ZA are revealed, the hairs return to their permanent place, to Galgalta, and the ears and the forehead are exposed. Since ZA has GAR, the prayers are heard. When GAR is revealed, the ears and the forehead are cleared of hair, and then the King will hear him in all that he needs, since the prayers are not accepted before the GAR shine in ZA.