The Holy Idra Zuta

The Hair of the Dikna [dear] of AA

58 All the honor of everything depends on the Dikna of holy Atik, which is AA. It is called the “Mazal [fortune] of everything.” From this Dikna, called Mazal, which is more honorable than anyone who is honorable, the upper ones and lower ones become successful. They all observe to receive their abundance from that Mazal. The life of everyone depends on that Mazal, the nourishment of all. Heaven and earth are dependent on that Mazal, ZA and Malchut, and good rains. The upper and lower hosts were made in that Mazal, which is more honorable than anyone who is honorable. Mazal means success.

The root of the Se’arot is from the Kruma of Avira [crust of air], from the diminution done by the ascent of Malchut to Bina. It is indeed a root because they contain all the judgments that expand because of the ascent of Malchut to Bina, which are all the judgments incorporated in the three sowings of Holam, Shuruk, Hirik, as well as the judgments revealed by the dispute between right and left.

All those judgments are incorporated in Dikna since the origin of all these judgments is the ascent of Malchut to Bina, the dot of Holam, which is under the Hochma of the ten Sefirot, HS. These judgments cannot operate at all above the origin of their emergence in Hochma and in Keter of the ten Sefirot, but only from Bina downwards.

This is why HS is called “quiet and concealed Moach,” for although Malchut ascended to the Rosh of AA and took Bina out, no judgments emerged from this in HS itself, since the judgments cannot operate above the origin of their emergence. All the Mochin and all the degrees of ABYA come out in these three sowings of Holam, Hirik, Shuruk. For this reason, they had to be corrected in AA, from which all the ABYA exist. Since they could not grip to it, itself, they became established in it in the Se’arot of the Dikna, which contains all those kinds of judgments of the three sowings Holam Shuruk Hirik, and all of the great dispute between right and left.

The Dikna is the one who bestows them upon the lower ones, and through these judgments, all the Mochin in ABYA are revealed, degree by degree through the end of correction.

The honor of everything depends on the Dikna of Atik, and it is called the Mazal of everything. Were it not for the judgments, called Se’arot, from the word “storms” [in Hebrew], of Dikna, all the great Mochin would not have been revealed in ABYA. This is why Dikna is called the “Mazal of everything,” the success of everything, as there is no one who can have success unless he first receives those judgments in the Se’arot of Dikna of AA.

“Sons, life, and nourishment, the matter does not depend on merit, but on Mazal.” The life of everything depends on the Mazal, the Mochin of illumination of Hochma, as well as the nourishment of everything, Hassadim. Were it not for the correction of Dikna, there would be no reality whatsoever to ZA and to Malchut, since their existence is primarily from the sweetening of Malchut in Bina, which is bestowed from that Mazal. This is why it was said, “heaven and earth depend on that Mazal,” ZA and Malchut.

59. Thirteen springs of good and important oil, thirteen qualities of Rachamim depend on Dikna, the honorable Mazal. All of them come out to ZA, and nine of them are in ZA, to subdue the judgments.

60. That Mazal depends on an equal weight through the Tabur. All the holies of the holy of holies are dependent on this Mazal. The Mochin of AVI are called “holies.” During their ascent to AA, they are called “holy of holies.” They are dependent on that Mazal. The entanglement of the upper knot is resolved by that Mazal, from that Rosh of all the Roshim, which is unknown and unattainable, and we do not know upper ones or lower ones in it. This is why everything depends on this Mazal.

The Se’arot are set only in the place of the Mem of Tzelem, and the Guf [body], too, is divided into Mem-Lamed-Tzadi. From the Peh to the Chazeh, it is Mem; from the Chazeh to the Tabur, Lamed; and from Tabur and below, Tzadi. Hence, the Se’arot can expand through the Guf only down to the place of the Chazeh, and not beyond, since from there on it is Lamed of Tzelem, in which the Yod exits the Avir during the Gadlut, and because of it, they cannot be established in Lamed of Tzelem. That Mazal depends on an equal weight down to the Tabur, meaning through the Chazeh, the Tabur of the heart.

It is known that all the Mochin in BYA, through the end of correction, are revealed from Mazla [Mazal in Aramaic], that with this Mazal, it solves the entanglement of the upper knot, when Malchut of the first restriction that is concealed in RADLA is corrected, meaning the upper entanglement from that RADLA. Through revealing all the Mochin in Dikna, that entanglement is finally resolved, namely Malchut of the first restriction that was entangled and concealed in RADLA.

61. Three Roshim expand in Dikna: RADLA, Kitra [Keter], and HS. They all connect in that Mazal and are in it. For this reason, all of the most honorable depend on that Mazal. All those letters of the name HaVaYaH that are dependent on Atik, are all dependent only on that Dikna, and connect in that Mazal, and are dependent on it to sustain the other letters, which are in ZA, since the letters are vessels and judgments.

In Atik itself, there is no grip to the judgments whatsoever. Rather, in order to be established in them to sustain the lower ones, a special Partzuf Se’arot that is dependent on it was established. Had those letters not ascended to Atik, to its Dikna, those other letters in ZA would not have existed. This is why when he needed to, Moses said HaVaYaH, HaVaYaH, twice, where the first one is dependent on AA, and the second one on ZA, and a the Taam [intonation] Mafsik is between them. Everything depends on Mazla, and not on AA itself. From that Mazla, upper ones and lower ones are ashamed and surrender before it.