The Holy Idra Zuta

The Metzah of the Ratzon of AA

43. The Metzah ‎[forehead] that was revealed in holy Atik, in AA, is called Ratzon‎ [desire]‎, since this upper Rosh, which is concealed above, unknown, expanded one control, sweet and handsome, when it was incorporated in the Metzah. Because it is the desire of all the desires, it was established in the Metzah and is revealed by decision. This is why this Metzah is called Ratzon.

The main difference in the Metzah is because it is revealed from the Se’arot of the Rosh that covered it during the Katnut [smallness/infancy]. The Se’arot come from the Kruma [crust] of the Avira [Aramaic: air] in the Rosh of AA, which is the Parsa that was made in the ten Sefirot of the Rosh of AA due to the ascent of Malchut to Bina, which took outside the Bina and TM of the Rosh and left the Rosh with Keter and Hochma of the vessels and Nefesh Ruach of lights. This is the Yod that entered the Ohr [light] and made it into Avir [air], and from that diminution of the light of Hochma, which was diminished into Avir, Hassadim, the Se’arot emerged, judgments.

Although the Se’arot come from HS, this pertains only to the part between the illumination of Hassadim and the light of Hochma, indicating that judgments are not drawn at all from the light of Hassadim, but rather from light of Hochma, which is HS of AA. However, indeed, the Se’arot do not come from the wholeness of Hochma, but rather from the diminution of Hochma, from Parsa in the Rosh, the Yod that entered the light and diminished the Rosh from light of Hochma, which has become Avir. From this diminution emerged the Se’arot on the Galgalta, round about, but they stopped growing on the Metzah. But why did they stop?

The three Roshim of AA are Mem-Lamed-Tzadi of Tzelem, the internality of the Rosh. There are also those three phases in the externality of the Rosh, where the skull bone is the Mem of Tzelem, in which the Yod never comes out from the Avir, and the Metzah and Panim [face] are Lamed of Tzelem, in which the Yod comes out from the Avir at the time of Gadlut [greatness/adulthood], and the light of Hochma returns to the Partzuf. Hence, since the Se’arot come from the Yod that enters the light, their place is set on the Galgalta, the Mem of Tzelem from which the Yod does not come out from the Avir even during the Gadlut.

Conversely, in the Metzah, Lamed of Tzelem, the Yod in its Avir goes out during the Gadlut and the light of Hochma returns to its place. Hence, it is impossible that it will have in it permanent Se’arot, since in Gadlut, the root of the Se’arot is canceled in it—the Yod that entered the Avir. This is why Se’arot do not grow in the place of the Metzah [forehead].

Nevertheless, there is a difference between Katnut and Gadlut. In Katnut, the Se’arot are extended from the Galgalta and cover the Metzah because of the Yod that there is in the Avir of the Metzah. In Gadlut, the Se’arot are cleared from the Metzah and the Metzah is cleared of Se’arot.

Although in Lamed of Tzelem, the Yod exits the Avir and the light of Hochma returns to the Partzuf, the Lamed of Tzelem still does not take the Hochma for its own need, since it is ZAT of Bina, and all the Sefirot of Bina, even her ZAT, are desiring mercy. Rather, she takes the Yod out from the Avir and the Hochma is revealed for ZA, as it is the root of ZA.

It follows that although the Hochma is revealed in Lamed of Tzelem, she nevertheless chooses more Hassadim and does not receive the Hochma for herself. It follows that in Gadlut, too, when the Yod has already come out from the Avir of the Rosh of AA and the Metzah has been cleared of Se’arot and has been revealed, there is still only the illumination of Hassadim in the Metzah, since he does not receive Hochma for its own need.

The whole difference between Katnut and Gadlut is that in Katnut, the Hassadim in it are not because of his will but are forced by control due to the diminution of the Yod that entered the light and made it into Avir. However, in Gadlut, after the Yod has departed from the Avir and the light of Hochma returned to the Partzuf, and the Metzah repels the light of Hochma and chooses the light of Hassadim, the Hassadim are in it willingly, in a way that when the Metzah is covered with Se’arot, the Hassadim are there unwillingly, and when the Metzah is cleared of the Se’arot, the light of Hassadim is there willingly.

The ascent of Malchut to Bina begins in Partzuf Keter of Atzilut, because of which two Partzufim were made: RADLA and AA. By this, Partzuf AA is diminished, too, and in it, too, the Yod ascends to its Avir, and so it is in all the degrees.

But why is the Metzah that is revealed in holy Atik, in AA, is called Ratzon? It is because that upper Rosh, which is concealed above, which is unknown, the top half of Partzuf Keter, RADLA, spread one control, sweet and handsome, that was incorporated in the Metzah. That is, it lowered the control of Malchut that entered Bina to the Rosh of AA, and because of it, the light of Hochma of AA went out and became Avir, by which RADLA made the light of Hassadim rule in the Metzah of AA.

This is called control, indicating that the Hassadim are not because of choice or desire, but by forcing and control. It is called “sweet” from the word “sweetening,” since through the ascent of Malchut to Bina, Malchut is sweetened from the judgments in her through the Rachamim of Bina. She is called “handsome” because Yesod of Atik is hidden there, as it is written, “And Joseph was handsome.” Were it not for this sweetening of Malchut that ascended to Bina, Malchut would have been unfit to receive that beauty.

The reason we attribute this correction of the ascent of Malchut to Bina, meaning the Yod that entered the light, specifically to the Metzah and not to another place, is that the desire of all the desires was established in the Metzah. That diminution was done there on purpose, in order to reveal the illumination of Hassadim from the Metzah in the desire of all the desires, which is the place in which the Yod comes out from the Avir, and the Hochma returns to the Rosh. Then, too, the Metzah repels the illumination of Hochma and chooses Hassadim.

For this reason, this is the place in which it is revealed to all that the illumination of Hassadim in it is in the desire of the desires, and not because of control, as in Katnut. It is revealed by decision, for then the desire of all the desires of Hassadim is revealed by the power of the resolution in the Metzah, when it determined and valued Hassadim more than Hochma, which revealed the desire of all the desires to all. This is why that Metzah is called Ratzon, since the desire of all the desires is revealed in him.

This is what the ARI established in the tune of three meals, that then the Metzah becomes revealed, saying, “Rejoice now, at this time,” the time when the Metzah is revealed, for then it is revealed that the Ratzon in it, the illumination of Hassadim in it, is because of passion and desire, and not because of force and control due to the ascent of Malchut to Bina, since now she has already gone out from Bina. Nevertheless, it repels Hochma due to the power of the great Hassadim.

These Hassadim are far more important than Hochma because they have the merit of both of them in them. Since they bestow Hochma to ZA, they themselves are regarded as Hochma, and they have the power to subdue the external ones like Hochma. Since they are only Hassadim, there is no grip to their bestowal since light of Hassadim does not grow any coarser as it descends to the lower ones, since the restriction was only on the light of Hochma.

44. When that Ratzon [desire] was revealed in the Metzah, the desire of desires is in all the worlds, and complete illumination reaches all the worlds, and all the prayers below are granted. The face of ZA shines, everything is in Rachamim [mercy], and all the judgments hide and surrender since there are the two merits in it—of Hochma and of Hassadim.

45. During the afternoon prayer on weekdays, it is the time when all the judgments awaken since then the Hochma in the left line is revealed. On Shabbat [Sabbath], during the afternoon prayer, the Metzah of AA is revealed, the desire for illumination of Hassadim, all the judgments surrender, and there are Rachamim in all the worlds, since it has the merit of both of them. Because of it, the Shabbat is without judgment, not above and not below. Even the fire of Hell sinks in its place and the wicked rest. For this reason, a Neshama of joy is added on Shabbat.

For the day is divided. From the light of day until midday, it is the control of Rachamim. From midday onward, it is the control of the judgment, and then is the time of the afternoon prayer. From this judgment, all the judgments at night emerge, and therefore, in the first half of the day, too, there is no illumination of complete Rachamim, since there is a grip to the external ones on the right, as well, due to the lack of Gadlut in them since the Gadlut does not come out in wholeness because of the grip of the judgments of the time of the afternoon prayer.

Conversely, on the day of Shabbat, even at the time of the afternoon prayer, there is no judgment there due to the illumination of the Metzah of the Ratzon, in which there are the merits of both of them: the merit of Hochma because he bestows Hochma to ZA, and since it is the light of Hassadim, there is no suckling to the shells from it.

It follows that all the shells surrender to it and hide, as it is the light of Hochma, and there is no judgment there, since the judgments have no grip in the illumination of complete Hassadim. For this reason, Shabbat is without judgment, neither above nor below.

Because the Metzah of the Ratzon shines at the time of the control of the judgment, the time of the afternoon prayer, the judgment has been canceled from all of the day of Shabbat, and only Hassadim have control, and even the fire of Hell sinks in its place, for because the root of the judgment has been canceled, the judgments and punishment no longer have anything to grip to, since they have no grip on the complete Hassadim.

Kabala Medya

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Chapter Re'eh, part 2

Chapter Re'eh, part 2

Chapter Re'eh, part 2

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır