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.