Six
Degrees
of
the
Sitra
Achra
424)
The
beginning
of
the
point
under
the
degrees
of
the
Sitra
Achra,
being
Malchut
de
Sitra
Achra,
is
at
the
top
of
the
degrees
of
the
Sitra
Achra,
outside
the
Kedusha.
It
is
the
Rosh
of
the
male
of
the
Sitra
Achra,
who
is
riding
a
camel,
meaning
SAM
that
is
riding
a
camel.
This
is
a
Rosh
outside
the
Kedusha,
from
one
mingling,
to
spread
in
the
dark,
mixing
smoke
with
darkness
and
they
expand
together.
The
Dinim
are
not
completed
all
at
once,
in
the
very
beginning
of
their
disclosure.
Rather,
they
must
be
disclosed
many
times
until
they
obtain
the
strength
to
act
and
to
punish.
The
beginning
of
the
disclosure
of
the
Dinim
in
Malchut
de
Sitra
Achra
is
at
the
Rosh
of
the
male
of
the
Sitra
Achra.
They
are
completed
in
Malchut
de
Sitra
Achra,
at
the
end
of
the
degrees.
425)
It
is
so
because
when
the
smoke
comes
out
of
strong
irritation,
the
smoke
spreads
and
follows
irritation
by
irritation,
one
atop
the
other,
and
one
riding
the
other
in
an
appearance
of
male
and
female
so
that
all
will
be
strong
irritation.
All
the
punishments
and
the
Dinim
extend
from
the
left
line
of
Kedusha
prior
to
connecting
to
the
right.
Those
that
cling
to
it
are
first
punished
with
darkness,
when
their
lights
turn
into
darkness,
then
the
Malchut
of
the
harsh
Midat
ha
Din
[quality
of
judgment]
appears
on
them,
as
it
is
written,
“Sin
crouches
at
the
door.”
The
first
punishment
is
called
male
Dinim,
and
the
second
is
called
female
Dinim.
When
those
two
punishments
are
mixed
together,
they
are
called
“smoke”
because
the
fire—female
Dinim—is
mixed
with
the
darkness,
like
the
smoke,
which
is
fire
and
darkens
because
the
darkness
is
mingled
in
it.
He
explains
what
is
strong
irritation.
It
was
said,
“The
smoke
spreads
and
follows
irritation
by
irritation.”
The
first
irritation—on
those
that
cling
to
the
left—brings
darkness
upon
them.
The
second
irritation
brings
upon
them
the
disclosure
of
Malchut
of
Midat
ha
Din.
One
atop
the
other
means
that
they
are
close
to
one
another,
as
it
is
written,
“Sin
crouches
at
the
door.”
One
rides
over
and
rules
over
the
other—the
darkness
ruling
over
the
Dinim
de
Malchut
de
Midat
ha
Din,
as
they
are
in
an
appearance
of
male
and
female,
where
the
darkness
is
considered
male
Dinim,
and
Midat
ha
Din
in
Malchut
is
the
female
Dinim.
For
this
reason,
the
male
dominates
the
female,
so
that
everything
will
be
strong
irritation,
meaning
that
the
two
irritations
conjoin
and
become
one
strong
Din,
called
“smoke.”
426)
When
the
smoke
begins
to
spread,
it
presses
from
within
the
irritation,
to
spread
by
pressing
a
single
point.
Afterwards
the
smoke
of
irritation
spreads
diagonally,
like
a
crooked
snake,
to
harm.
There
are
two
kinds
of
female
Dinim:
1)
Malchut
de
Midat
ha
Din,
which
is
not
mitigated
in
Bina,
2)
Malchut
that
is
mitigated
in
Bina.
In
the
beginning
of
the
expansion
of
the
smoke
in
the
two
punishments—male
Dinim
and
female
Dinim—the
female
Dinim
were
from
the
point
of
Malchut
de
Midat
ha
Din.
Afterwards
it
expanded
in
Dinim
that
extend
from
the
Malchut
that
is
mitigated
in
Bina,
who
is
called
“diagonal.”
Likewise,
the
serpent
clings
to
these
Dinim
of
Malchut
that
is
mitigated
in
Bina
so
it
can
rise
and
grip
to
Bina,
like
a
cunning
snake,
to
harm,
for
so
is
the
way
of
the
cunning
serpent.
427)
The
Rosh
that
comes
out
to
expand
is
the
Rosh
of
the
male
de
Sitra
Achra,
the
degree
of
darkness,
male
Dinim.
He
ascends
and
descends,
walks,
roams,
and
rests
in
his
place.
He
finds
no
place
to
settle
until
the
degree
is
about
to
settle,
by
its
conjoining
with
the
smoke
that
comes
out
of
the
irritation.
At
that
time
he
is
called
“a
shadow,”
a
mixture
of
darkness.
He
is
a
shadow
on
another
place,
called
“death,”
for
the
Dinim
in
him
are
still
not
revealed
at
all.
Rather,
he
is
their
beginning,
and
they
appear
as
his
Nukva,
who
is
called
“death.”
When
the
two
unite,
they
are
called
“Shadow
of
death,”
which
are
two
conjoined
degrees.
428)
A
shadow
is
a
beginning
of
the
lower
point
of
the
Sitra
Achra
from
without,
the
beginning
of
his
Nukva.
A
shadow
is
darkness
that
is
remote
from
the
holy
point
that
stands
in
the
middle,
the
Malchut
of
Kedusha,
due
to
the
Dinim
that
he
received
from
the
smoke,
the
female
Dinim
in
the
shadow.
It
is
a
point
that
neither
stands
nor
is
visible,
nor
is
it
registered
in
the
colors.
It
is
only
a
beginning,
and
no
Din
is
apparent
in
it
at
all.
An
expansion
expands
from
it,
outward
and
downward,
and
the
point
itself
sank
and
is
neither
seen
nor
registered.
429)
That
point
expanded
down
to
the
right
and
to
the
left.
It
expanded
in
its
middle,
inside
the
darkness,
HGT
de
Sitra
Achra,
opposite
1,100.
Two
pillars
are
engraved
on
each
side,
opposite
NH.
The
darkness
expands
inside
the
black
color,
and
it
is
not
black.
The
female
Dinim
in
it,
which
are
mingled
with
darkness,
called
“black
color,”
but
it
is
not
yet
black,
since
it
has
no
color
existing
in
it.
There
are
darknesses
that
operated
in
Egypt
in
the
expansion
of
the
darkness,
as
it
is
written,
“They
did
not
see
one
another,
nor
did
anyone
rise
from
his
place
for
three
days,”
and
as
it
is
written,
“A
darkness
which
may
be
felt.”
In
the
darkness
of
Egypt
there
was
a
mixture
of
male
Dinim
and
female
Dinim.
From
the
side
of
the
male
Dinim,
where
there
is
GAR,
it
is
written,
“They
did
not
see
one
another,”
since
due
to
the
Dinim
of
the
darkness,
they
could
not
see.
From
the
side
of
the
female
Dinim,
which
diminish
the
GAR,
it
is
written,
“Nor
did
anyone
rise
from
his
place,”
as
rising
means
GAR.
It
is
also
written,
“A
darkness
that
could
be
felt,”
which
means
that
there
is
substance
to
the
darkness—the
female
Dinim
in
it.
All
those
are
expansion
that
comes
from
the
shadow.
It
was
said,
“Opposite
1,100,”
implying
the
matter
of
the
11,
that
the
Sitra
Achra
is
lacking
from
a
Partzuf
of
12,
which
is
a
male
of
Keter.
It
is
so
because
all
who
add,
subtract,
adding
an
Ayin
to
the
Shtei
Esreh
[12],
making
them
11
[Ashtei
Esreh],
as
it
is
written,
“11
curtains
of
goat
hair,”
and
each
consists
of
100,
which
are
1,100.
430)
This
expansion
expands
in
several
kinds
that
differ
from
one
another.
Within
the
expansion,
a
light
comes
out,
colored
in
red
gold.
That
light
expanded
and
covered
the
darkness
in
his
Rosh,
meaning
it
mingled
with
the
darkness.
For
this
reason,
it
is
gold
in
which
darkness
is
included.
This
explains
another
order
of
HGT
NHY
of
the
male
of
the
Sitra
Achra,
where
first
the
gold
came
out
in
him—Gevura,
left—sucking
out
illumination
of
Hochma
from
the
left
of
the
Nukva,
and
then
the
gold
was
included
in
the
dark
and
mingled
with
it,
and
his
Gevura
ended.
This
is
the
rule
that
all
of
his
Sefirot
are
regarded
as
darkness.
431)
That
darkness
in
Gevura
expanded
to
the
right
and
to
the
left.
From
those
two
sides,
a
single
color—that
of
silver—came
out,
Hesed
in
it,
which
does
not
illuminate.
That
silver
color
expanded
and
covered
the
darkness,
mingling
with
it,
and
the
darkness
and
silver
mingled
in
one
another,
and
it
descended
in
order
to
be
corrected
for
its
Hesed.
Hesed
de
Sitra
Achra
differs
from
the
Sefira
Hesed
de
Kedusha,
called
“silver,”
in
that
the
Sefira
Hesed
de
Kedusha
is
all
right,
but
Hesed
de
ZA
consists
of
left,
as
well,
for
the
core
of
the
Sitra
Achra
is
left.
The
darkness
expanded
first
to
the
right
and
to
the
left,
and
from
the
mingling
of
both,
silver
came
out,
Hesed
de
Sitra
Achra.
This
is
why
it
is
silver
that
does
not
illuminate,
for
there
is
no
illumination
of
Hassadim
in
it,
as
it
is
included
with
left
and
there
is
no
illumination
of
Hochma
in
it,
as
it
is
included
with
the
right.
And
once
it
was
included
and
mingled
with
the
darkness,
it
was
established
as
Hesed
de
Sitra
Achra.
432)
The
darkness
expanded
from
Hesed,
the
silver
color,
becoming
two
darknesses—on
the
right
and
on
the
left—standing
at
the
beginning
of
the
black.
From
there,
a
bronze
color
expanded—Tifferet
de
Sitra
Achra.
Tifferet
de
Sitra
Achra
came
out
from
the
right
and
from
the
left
like
Tifferet
de
Kedusha.
It
became
two
darknesses—on
the
right
and
on
the
left—standing
at
the
beginning
of
the
black.
From
there,
a
bronze
color
expanded,
since
Tifferet
de
Sitra
Achra
was
made
of
two
darknesses,
right
and
left.
The
Dinim
de
Malchut
de
Midat
ha
Din,
included
in
the
male
of
the
Sitra
Achra,
stand
in
this
Tifferet,
since
Tifferet
includes
the
whole
of
the
Partzuf.
Moreover,
HG
are
considered
inclusion
with
upper
ones,
in
whom
these
Dinim
have
not
been
disclosed.
The
first
time
that
those
Dinim
appeared,
they
were
only
a
beginning,
a
shadow.
They
were
not
apparent
in
him.
He
became
two
darknesses—on
the
right
and
on
the
left—standing
at
the
beginning
of
the
color
black,
since
the
colors
of
Malchut
de
Midat
ha
Din
is
black.
But
here
it
is
the
beginning
of
this
black
color,
and
is
still
not
apparent
in
him.
433)
From
Tifferet,
the
darkness
spreads
down
to
Malchut
and
persists.
Then
one
black
color
comes
out,
having
the
appearance
of
iron.
This
is
the
completion
of
the
disclosure
of
Malchut
de
Midat
ha
Din
in
the
Sitra
Achra,
who
is
called
“death.”
All
of
it
is
in
darkness,
for
the
Sitra
Achra
is
built
primarily
in
the
dark.
434)
From
between
two
pillars,
NH
de
Sitra
Achra,
a
single
pillar
comes
out,
darkness
in
the
dark,
in
which
there
are
two
kinds
of
darkness
of
Egypt.
The
colors
gold,
silver,
and
bronze
are
seen
in
it
because
it
is
Yesod,
which
includes
the
five
Sefirot
HGT
NH.
This
is
a
foreskin
because
Yesod
de
Sitra
Achra
is
a
foreskin,
that
the
male
leads
the
female
to
mate
and
become
one.
435)
Those
seven
degrees
are
in
seven
great
and
known
degrees.
The
first
degree
is
the
degree
that
stands
in
the
dark.
The
darkness
rises
inside
the
hiding
place
of
the
smoke
of
the
fire,
included
in
the
color
of
smoke
and
in
the
black
color.
Those
three
colors
differ
in
several
ways,
twisting
in
the
twists
of
the
world,
to
punish
them.
The
essence
of
the
Sitra
Achra
is
darkness.
But
when
the
darkness
executes
punishments
on
people
below,
it
hides
in
the
three
colors,
and
the
Din
acts
according
to
the
matter.
Smoke
is
male
Dinim
mixed
with
female
Dinim.
Fire
is
female
Dinim
gripped
to
Bina,
as
in
the
mitigation
of
Malchut
in
Bina.
And
black
is
female
Dinim
in
and
of
herself,
which
is
the
harsh
Midat
ha
Din.
That
first
degree
is
the
Rosh
of
the
Sitra
Achra.
436)
This
color
of
smoke
comes
down
to
the
world
in
several
manners.
It
expands
in
the
world
and
incites
spirits
of
people,
bringing
them
into
anger,
deflecting
their
ways
so
they
will
strengthen
in
their
anger.
This
is
why
it
is
written,
“There
shall
be
no
strange
god
within
you,
nor
will
you
bow
before
a
foreign
god.”
“There
shall
be
no
strange
god
within
you”
is
the
male
of
the
Sitra
Achra.
“Nor
will
you
bow
before
a
foreign
god”
is
the
female
of
the
Sitra
Achra.
This
smoke
is
the
anger
that
rules
and
strengthens
in
the
world.
It
permeates
people
and
attacks
them
to
harm
them.
437)
The
color
of
fire
comes
down
to
the
world
in
several
Behinot:
to
harm,
to
kill,
to
shed
blood,
and
to
destroy
people.
It
is
written
about
it,
“Come
with
us,
let
us
lie
in
wait
for
blood,
let
us
lurk
for
the
innocent
without
cause,”
since
there
are
those
who
shed
blood
without
cause
and
kill
for
nothing,
and
there
are
those
who
shed
blood
and
kill
in
war.
One
is
from
the
side
of
the
male
of
the
Sitra
Achra,
and
one
is
from
the
side
of
the
female
of
the
Sitra
Achra.
The
male
side
sheds
blood
for
nothing;
the
female
side
by
making
wars,
so
they
will
kill
one
another.
And
all
the
wars
and
killings
come
from
the
side
of
that
female.
438)
The
black
color
comes
down
to
the
world
to
be
appointed
over
all
the
wounded
and
dead,
and
the
seizing
of
bodies
for
the
prison,
the
hanged,
and
the
suffocating,
to
always
harm
people.
The
three
colors—smoke,
fire,
and
black—spread
into
several
Behinot
in
the
world,
spreading
inside
the
people
in
the
world.
439)
The
smoke
color
that
comes
down
to
the
world
is
the
first
color,
coming
out
from
the
point
that
is
sunken
in
the
shadow,
the
Dinim
de
Nukva
in
it,
SAM
who
rides
a
camel.
That
smoke
color
is
called
“the
great
Katzpiel,”
from
that
anger
of
people
who
strengthen
their
hearts
with
anger.
This
is
why
he
is
called
Katzpiel,
the
Ketzef
[anger/wrath]
of
the
El
[God].
440)
1,600
regiments
of
sabotaging
angels
are
appointed
under
Katzpiel.
They
are
the
anger
that
appears
in
people’s
bodies,
for
there
is
anger
that
rules
in
the
world
to
execute
Din,
governing
and
entering
people’s
bodies,
who
are
angered
by
this
anger.
This
is
the
foundation
of
all
the
other
harmful
colors,
for
by
it,
a
construction
for
doing
harm
is
made,
since
that
smoke
comes
out
of
the
irritation
of
the
upper,
blazing
fire,
and
this
is
the
first
of
that
fire.
441)
Four
irritations
divide
from
that
irritation.
The
first
one
is
called
“the
irritation
that
irritates
people’s
hearts.”
It
descends
and
goes
and
incites
people,
who
become
irritated
in
their
anger.
It
is
that
which
extends
the
saboteur
of
the
world.
442)
The
second
irritation
that
comes
down
to
the
world
and
spreads
to
all
sides
is
called
“hate.”
Once
it
enters
a
person,
it
is
called
“a
silent
saboteur,”
“the
silent
irritation.”
It
participates
in
the
place
of
the
female.
The
silent
irritation
that
stands
diagonally
is
the
harshest
of
all
because
it
is
like
the
serpent,
which
is
always
silent
but
in
the
end
kills.
443)
The
third
irritation
is
opposite
from
the
first
irritation
because
it
gradually
strengthens
and
is
not
silent,
but
appears.
And
the
more
it
appears,
the
more
it
breaks.
It
is
called
“the
broken
irritation.”
444)
The
fourth
irritation
is
strong
at
first,
and
broken
in
the
end.
For
this
reason,
it
is
opposite
from
the
previous
irritation,
and
is
the
most
broken.
This
is
why
everything
is
in
the
first
degree.
The
smoke
is
two
Dinim
that
conjoin,
male
Dinim—darkness—with
female
Dinim—disclosure
of
the
harsh
Malchut
de
Midat
ha
Din.
These
two
kinds
contradict
one
another
because
the
darkness
extends
from
the
left
line
before
it
conjoins
with
the
right,
Hochma
without
Hassadim,
and
Hochma
cannot
illuminate
without
Hassadim.
This
is
why
the
darkness
extends
from
there.
These
Dinim
are
considered
drawn
from
the
wholeness,
from
disclosure
of
illumination
of
Hochma.
And
they
are
called
“male
Dinim”
because
a
male
indicates
wholeness.
However,
the
Dinim
of
the
disclosure
of
Malchut
de
Midat
ha
Din
in
the
Partzuf,
where
there
is
the
force
of
the
Tzimtzum
[restriction],
appearing
that
the
Partzuf
is
unfit
for
reception
of
illumination
of
Hochma
due
to
the
Tzimtzum,
these
Dinim
break
the
Partzuf
from
GAR
and
bring
it
to
VAK.
This
is
why
they
are
called
“female
Dinim.”
Thus,
the
two
kinds
of
Dinim
included
in
the
smoke
contradict
one
another.
This
is
why
it
was
said,
“The
smoke
color
that
comes
down
to
the
world
is
the
first
color,
coming
out
from
the
point
that
is
sunken
in
the
shadow,”
since
when
it
mingles
in
the
darkness
of
the
Dinim
of
the
point
of
Midat
ha
Din,
the
darkness
is
called
“shadow.”
At
first,
the
Dinim
of
the
point
of
Midat
ha
Din
are
not
apparent
in
it;
they
are
only
a
shadow
in
it.
But
when
they
reappear
many
times,
the
form
of
the
Din
appears
in
full,
enough
to
chase
the
lights
away
from
the
Partzuf,
and
then
she
is
called
“death.”
The
color
of
smoke
comes
out
from
the
shadow,
and
from
the
point
that
is
sunken
in
it.
And
because
those
two
kinds
of
Dinim
contradict
one
another,
irritation
appears
in
the
Partzuf,
since
they
struggle
with
one
another,
since
the
female
Dinim
wish
to
remove
the
wholeness
of
GAR
from
him,
and
the
male
Dinim
rebel
against
them
because
of
it,
wishing
to
revoke
them
from
the
Partzuf.
Due
to
the
struggling
and
the
great
wrath
that
appears
in
the
colors
of
smoke,
it
is
called
Katzpiel,
from
the
word
Ketzef
[anger/wrath].
It
was
said
that
people’s
anger
comes
from
that,
since
that
anger
and
irritation
from
the
color
of
smoke
descend
into
those
who
cling
to
the
Sitra
Achra,
and
they
are
always
angry
and
furious.
Four
irritations
divide
from
that
irritation.
They
go
through
four
discernments
from
the
time
of
Malchut
de
Midat
ha
Din’s
first
disclosure
as
a
shadow
until
she
is
completely
disclosed
as
death.
The
first
irritation,
the
smoke
color
while
it
is
a
shadow,
is
when
the
female
Dinim
appear
for
the
first
time.
At
that
time
it
is
called
“irritation,”
as
the
irritation
and
anger
appear
from
the
male
Dinim
over
the
female
Dinim.
It
is
all
the
more
so
in
the
first
disclosure
of
the
female
Dinim,
while
there
is
still
no
impression
in
them.
The
male
Dinim
were
irritated
in
great
anger
over
the
mingling
of
these
Dinim
of
the
female.
The
second
irritation
is
when
it
enters
a
person.
It
is
called
“silent
saboteur”
because
once
the
female
Dinim
appeared
for
the
first
time,
to
sabotage
the
male
Dinim,
but
could
not,
they
came
in
the
second
state,
being
silent
and
no
longer
struggling
with
one
another.
However,
hatred
between
them
was
felt.
This
is
the
irritation
of
silence,
which
stands
diagonally.
Through
the
irritation
in
the
hatred
only,
without
the
struggling,
it
became
possible
for
Dinim
to
ascend
to
Bina
for
mitigation
in
the
diagonal.
The
third
irritation
is
not
silent,
but
disclosed.
The
male
Dinim
awoke
to
struggle
with
the
female
Dinim
once
more,
and
the
more
it
appears,
the
more
it
breaks,
for
through
the
struggling,
the
Dinim
of
Malchut
de
Midat
ha
Din
reappeared
until
they
obtained
a
sufficient
amount
to
break
the
male
Dinim,
to
chase
away
the
lights
of
Hochma
in
them.
But
not
entirely,
since
each
time
the
male
Dinim
regained
strength.
It
is
called
“broken
irritation,”
for
each
time,
the
irritation
caused
a
breakage.
The
fourth
irritation
is
strong
in
the
beginning
and
broken
in
the
end.
In
the
beginning,
there
was
a
hard
struggle
between
the
two
kinds
of
Dinim.
But
in
the
end,
the
female
Dinim
prevail
and
break
the
Partzuf,
meaning
the
form
of
Malchut
of
the
harsh
Midat
ha
Din,
called
“death,”
is
completed
and
there
is
no
more
struggling
there.
Two
kinds
of
Dinim
are
left
in
her:
female
Dinim,
which
were
completed
in
her,
as
well
as
the
Dinim
of
darkness,
which
lost
their
completeness
due
to
the
prevailing
of
the
female
Dinim.
This
is
why
it
was
said
that
this
irritation
is
the
most
broken
of
all,
for
in
the
first
three
states,
the
darkness
was
in
the
completeness
of
illumination
of
Hochma
from
the
left
line.
But
in
the
fourth
state,
not
only
were
the
female
Dinim
completed
in
it,
but
the
completeness
of
the
darkness
was
cancelled,
too,
and
it
was
broken
from
both
sides.
And
since
the
smoke
consists
of
these
four
states
of
irritation,
it
follows
that
everything
is
in
the
first
degree,
the
smoke.
445)
After
he
explained
the
Rosh
de
Sitra
Achra,
the
first
degree,
now
he
explains
the
second
degree,
Hesed
de
Sitra
Achra,
emerging
from
the
darkness
of
the
Rosh.
It
is
the
color
of
darkness,
although
it
is
Hesed
and
the
degree
of
“right.”
It
is
darkness,
too,
for
all
the
Sefirot
de
Sitra
Achra
come
from
darkness.
446)
There
are
300
Behinot
in
this
degree,
dividing
from
one
another.
It
is
the
right
hand,
and
there
are
three
knots
in
it.
Each
knot
consists
of
100,
thus
300.
Although
they
differ
from
one
another,
stronger
than
one
another,
they
are
all
included
in
one
another.
Therefore,
all
the
degrees
on
this
side
know
how
to
harm.
447)
From
here
come
all
those
saboteurs
that
roam
the
world
and
execute
Din
openly
for
hidden
deeds
that
were
done
in
darkness,
in
concealment.
They
roam
the
world
and
execute
Din
in
them
openly.
For
this
reason,
all
who
roam
the
world
and
execute
Din
openly
are
all
against
people,
always
ready
to
avenge
those
hidden
sins.
And
those
who
are
called
“rant
and
rave”
join
them
and
execute
Din
on
people.
This
is
done
in
the
world
by
those
litigants
of
the
second
degree.
448)
This
degree
stands
in
darkness
and
in
fire,
which
are
one.
From
this
degree,
several
strong
degrees
divide,
standing
under
one
firmament,
called
“black
color,”
Dinim
de
Malchut
de
Midat
ha
Din.
The
third
degree,
Gevura
de
Sitra
Achra,
is
a
firmament
that
spreads
over
all
those
red
degrees,
which
are
Dinim
from
Malchut
that
is
mitigated
in
Bina.
The
two
degrees,
second
and
third,
are
called
“arms.”
The
second
degree
is
the
right
arm,
Hesed,
and
the
third
degree
is
the
left
arm,
Gevura.
449)
Below
those
two
arms,
degrees
expand
downward
until
they
reach
the
black
firmament.
Even
the
degrees
of
the
left
arm,
the
red
ones,
expand
to
the
black
firmament,
since
those
on
the
second
degree,
the
right
arm,
come
out
from
the
black
firmament
and
roam
the
world.
Therefore,
they
take
with
them
the
degrees
of
the
third
degree,
as
well,
being
the
left
arm.
450)
Those
on
the
right,
the
second
degree,
divide
into
three
Behinot,
three
knots
in
the
right
arm.
Those
on
the
left,
the
third
degree,
divide
into
three
Behinot,
which
are
three
other
knots
in
the
left
arm.
451)
The
first
knot
on
the
right
arm
stands
up,
in
the
joint
that
is
connected
to
the
shoulder.
Smoke
that
is
dark
with
irritation
connects
to
it.
There
are
three
dark
colors
in
this
knot,
which
differ
from
one
another,
and
mingle
with
one
another.
That
knot
is
bent
and
does
not
expand,
except
in
certain
times.
It
is
called
“fume.”
452)
This
knot
stands
in
its
irritation
and
does
not
subside,
except
when
Israel
offer
sacrifices
below,
for
then
the
irritation
subsides
and
surrenders
below,
its
irritation
wanes,
and
it
cannot
rule
and
strengthen.
When
this
one
wanes,
the
other
knot,
in
the
middle
of
the
arm,
also
cannot
journey
and
lead.
453)
The
second
knot
of
the
right
hand
is
called
“rage.”
It
travels
from
place
to
place
and
leads
all
the
other
knots,
which
are
all
strengthened
by
this
knot.
It
brings
every
sorrow
in
the
world
when
it
joins
to
embrace
the
Nukva,
for
then
every
sorrow,
every
pressure,
and
every
plight
come
down
to
the
world,
since
the
male
and
the
female
cannot
rule
without
each
other,
and
all
the
degrees
are
given
to
the
Nukva
de
Sitra
Achra
to
rule
and
to
incite
the
world.
Had
they
not
ridden
one
atop
the
other,
conjoining
in
one
another,
they
would
not
have
been
able
to
rule.
454)
When
Adam
HaRishon
was
in
the
Garden
of
Eden
to
engage
in
the
work
of
his
Master,
SAM
and
all
the
degrees
in
him
came
down
and
he
was
riding
the
evil
serpent,
his
Nukva,
to
deflect
them,
since
the
serpent
that
stood
under
SAM
was
cunning
in
inciting
people
and
seducing
them.
Hence,
the
male
gives
strength
and
the
female
does
craft
in
the
world—seducing
and
deflecting.
One
without
the
other,
they
would
not
be
able
to
govern.
455)
For
this
reason,
when
the
middle
knot
of
the
arm
connects
to
the
Nukva,
Dinim
and
every
pressure
come
down
to
the
world.
And
when
it
does
not
strengthen
and
does
not
travel,
everything
breaks
and
surrenders,
for
they
cannot
rule.
For
this
reason,
everything
breaks
and
surrenders
in
the
offerings
below,
and
Malchut
de
Kedusha
rises
to
be
crowned
above,
to
be
blessed
by
the
upper
depth,
Bina,
who
illuminates
to
every
face.
456)
The
third
knot
of
the
right
arm
is
the
strongest.
It
is
called
“plight,”
because
from
it
comes
the
domination
to
instill
pressure
and
to
cause
people
troubles.
There
are
three
knots—fume,
rage,
plight—on
the
right
arm,
the
second
degree.
457)
When
the
three
knots
in
the
left
hand,
the
third
degree,
strengthen
together,
it
is
called
“left,”
a
delegation
of
evil
angels.
This
is
because
from
that
left,
all
the
evil
angels
that
emerge
from
the
side
below
are
sent
down
and
take
strength.
All
this
comes
out
from
the
second
and
third
degrees,
since
the
second
degree
is
the
right
hand,
and
the
third
degree
is
the
left
hand.
458)
The
fourth
degree
of
the
Sitra
Achra
stands
inside
the
twisting
of
the
irritation,
the
color
of
fire.
It
is
called
“middle,”
which
is
the
Guf,
Tifferet,
standing
in
the
middle,
between
the
two
arms,
HG.
There
is
a
blazing
fire
here,
blazing
in
the
red
color
like
a
rose.
From
here
comes
the
power
that
descends
to
attack
and
to
shed
blood,
since
this
degree
gives
permission
and
dominion
below
in
the
world
to
attack
and
to
shed
blood.
This
degree
is
a
fountain
for
the
Nukva,
since
the
Nukva
needs
a
male
like
the
body
needs
a
soul.
The
soul
does
not
do
crafts,
but
rather
the
body.
Hence,
each
power
and
each
mighty
deed
comes
out
of
this
degree,
the
male,
to
attack
and
to
perform
crafts
in
the
world,
to
harm,
like
a
female
who
always
receives
from
the
male.
459)
At
each
degree
and
in
each
knot
there
are
appointees
and
regiments
of
saboteurs
that
are
led
by
them.
All
of
them
are
below,
in
the
world,
the
hosts
of
the
Nukva
de
Sitra
Achra.
They
all
have
a
degree
above,
and
they
are
led
by
it.
460)
As
there
are
palaces
of
the
Nukva
on
the
upper
side,
of
Kedusha,
toward
the
upper
degrees
of
the
male,
to
be
included
in
one
another,
likewise,
below
in
the
Sitra
Achra,
opposite
the
Kedusha,
there
are
degrees
in
the
male
toward
the
palaces
of
the
Nukva,
to
be
included
in
one
another.
461)
In
the
fourth
degree
are
evil
Dinim,
to
come
down,
to
be
given
into
those
saboteurs
who
make
an
evil
and
strong
Din
on
the
wicked.
From
there
they
suckle
their
strength
to
attack
and
to
complete
the
Din
that
they
execute.
For
this
reason,
all
those
degrees
are
included
in
them,
in
all
those
lower
palaces
on
the
side
of
the
Nukva
below.
Happy
are
the
righteous
who
stray
from
that
path
and
follow
the
fear
of
the
Creator,
to
be
sanctified
in
the
sanctity
of
their
Master.
Happy
are
they
in
this
world
and
in
the
next
world.
462)
The
fifth
degree
divides
into
two
degrees—right
and
left—which
are
called
shins,
NH.
They
catch
up
to
chase
and
to
harm
because
here
is
the
chasing
power
of
all
the
diseases
and
all
the
evil
that
chases
the
wicked.
When
this
Din
approaches,
it
is
as
it
is
written,
“The
runners
went
forth
in
haste.”
Those
who
run
below,
to
run
and
to
harm,
are
called
“chasers.”
It
is
written
about
it,
“Our
pursuers
were
swifter
than
the
eagles
of
the
heaven.”
463)
This
degree
divides
into
right
and
left.
Three
ties
are
to
the
right,
and
three
ties
are
to
the
left,
since
there
are
three
ties
in
each
leg,
as
in
the
hands.
Those
ties
in
the
legs,
and
those
ties
in
the
hands,
all
look
behind,
since
those
upper
holy
ties
all
look
ahead
to
the
Guf,
as
it
is
written,
“And
all
their
rears
turned
inward,”
while
those
in
the
Sitra
Achra
look
behind,
from
the
Guf
outward.
464)
What
is
the
difference
between
the
ties
of
Kedusha
and
the
ties
of
the
Sitra
Achra?
The
upper,
holy
ties
are
on
the
side
of
man,
and
all
their
rears
turn
inwards.
The
ties
of
the
Sitra
Achra
are
in
their
middle,
the
second
tie
in
each,
and
they
all
look
back,
on
the
side
of
the
beast.
For
this
reason,
all
their
rears
are
turned
backward,
as
it
is
written,
“Man
and
beast
You
save,
O
Lord,”
one
on
the
side
of
man,
and
one
on
the
side
of
the
beast.
The
offering
rises
in
the
form
of
man
and
beast.
465)
The
first
tie
is
from
the
legs
of
the
Sitra
Achra,
in
which
the
color
“darkness”
stands
inside
the
mist,
like
one
who
grows
in
a
curse
under
a
rock
that
stands
on
it
so
it
does
not
grow.
Likewise,
the
tie
is
poised
to
harm
the
worthy,
in
whom
there
are
merits,
and
who
have
no
ancestral
merit
by
which
to
be
strengthened
and
protected.
It
is
like
a
plant
growing
under
a
rock:
it
does
not
grow,
for
this
plant
grows
in
a
curse.
466)
The
other
ties
are
from
the
legs
of
the
Sitra
Achra,
who
chase
the
wicked
who
have
previously
deflected.
They
chase
them,
and
those
in
whom
an
inscription
for
recognizing
is
seen,
since
all
those
who
should
be
punished,
an
angel—a
holy
messenger
from
the
side
of
Gevura—comes
down
and
writes
an
inscription
in
them,
which
is
recognized
above
by
the
litigants.
When
the
inscription
is
known
to
them,
those
who
deserve
disease
are
stricken
with
disease,
and
those
who
deserve
pain
and
other
punishments
are
affected
accordingly.
They
see
everything
in
that
inscription.
467)
For
this
reason,
those
ties
all
stand
back
and
kick
those
who
kick
their
master,
and
all
those
who
deserve
to
be
kicked,
except
for
the
righteous
and
pious,
since
they
have
ancestral
merit
and
diseases
chase
them.
Those
ties
do
not
control
them
and
the
illnesses
do
not
come
upon
them
from
that
side.
468)
From
where
do
the
illnesses
come
upon
them?
It
is
written,
“The
Lord
wishes
to
oppress
him.”
He
wishes
to
strike
him
and
to
give
him
illnesses,
to
reward
him
with
the
next
world.
But
they
do
not
come
from
the
Sitra
Achra.
Those
are
called
“pains
of
love,”
and
it
all
amounts
to
the
weight
of
one
holiness.
469)
The
sixth
degree
is
Yesod
de
Sitra
Achra.
It
is
called
“foreskin”
because
it
suckles
from
that
side.
This
is
the
Boa
serpent,
the
male,
nursing
the
Slant
serpent,
his
female.
All
the
degrees
that
cling
to
one
another
on
that
side
are
called
“unripe
fruit”
of
the
foreskin.
470)
As
long
as
not
all
the
trees
that
were
planted
in
the
earth
strike
root,
there
is
a
spirit
over
them
from
the
side
of
that
foreskin.
This
is
why
it
is
written,
“You
shall
count
its
fruit
as
forbidden
[foreskin];
three
years
shall
it
be
forbidden
to
you;
it
shall
not
be
eaten,”
since
the
love
of
Israel
is
always
with
the
Creator,
and
He
removed
them
from
all
the
bad
ways
and
bad
sides
that
defile,
to
cling
to
the
side
of
Kedusha.
Happy
are
they
in
this
world,
and
happy
are
they
in
the
next
world.