520. Here begins the discussion of the tabernacle. We learned in the utmost secret, that the head of the King is arranged with Chesed and Gvurah. From that head OF ZEIR ANPIN hairs come down, hairs upon hairs, which are all flows, through which the supernal and lower GRADES are united. THIS MEANS, THAT THROUGH THEM, EACH LOWER GRADE RISES TO THE UPPER, AND THEY BECOME ONE. FROM FEW OF THE HAIRS ARE DRAWN men of power, men of truth, men of weight, who sigh, who weep, who judge, who are compassionate, who possess secrets of the Torah about kinds of purity and impurities. They are all called the King's hairs, that is, those which are drawn from the holy King. And everything descends from the most ancient concealed one, WHICH IS ARICH ANPIN.

521. The forehead of the King, DENOTING ZEIR ANPIN, brings to mind the remembrance of the wicked. When their deeds are remembered and their sins exposed, this is called 'Forehead of the king' meaning that Gvurah becomes reinforced in its judgments and extends itself. This change comes from the forehead of Atika Kadisha called will.

522. The eyes of the King MEANS the overall supervision, supervision over the upper and lower. All these supervisors OF THE KING are called so, EYES. With the eyes the colors are unified, MEANING WHITE, RED, GREEN. By these colors are named all the supervisors of the King, each in his own way, all called colors of the eye. As appears the supervision of the King, so are the colors stirred. IF THE SUPERVISION IS OF CHESED, THEN IT IS WHITE; IF OF JUDGMENT, IT IS RED; IF OF MERCY, IT IS GREEN.

523. The eyebrows are the name of the place that the supervisor gives to all colors of the lower supervisors. These eyebrows in relation downwards, MEANING CORRESPONDING TO THE EYES, ARE eyebrows to look AND MOVE ON from that river that flows, NAMELY BINAH. This is the place to draw from that river so as to bathe in the whiteness of Atika, MEANING THE LIGHT OF CHASSADIM, from the milk flowing from Ima. HE EXPLAINS, when Gvurah, BEING THE LEFT COLUMN, extends itself; and the eyes, BEING THE SECRET OF CHOCHMAH, become inflamed with the color of red FROM THE ABUNDANCE OF JUDGMENT, BEING CHOCHMAH MINUS CHASSADIM, then Atika Kadisha, BEING KETER, shines upon its white BEING THE LIGHT OF CHASSADIM, kindles Ima, MEANING ABA AND IMA SUPERNAL, and she is filled with milk, DENOTING LIGHT OF CHASSADIM THAT SHE RECEIVED FROM KETER and she nurtures these EYES, THAT wash themselves with the milk of SUPERNAL Ima that flows constantly. CHOCHMAH THAT IS THE EYES ADORNS ITSELF WITH THOSE CHASSADIM. This is the essence of the verse, "washed with milk" (Shir Hashirim 5:12), MEANING, "HIS EYES ARE LIKE DOVES BY THE WATER COURSES, WASHED with milk" of Ima that flows constantly without stop, AS THE MERGER OF ABA AND IMA SUPERNAL IS AN UNINTERRUPTED UNITY AS EXPRESSED IN THE ADJACENT PARAGRAPH.

524. The nose of the Holy King, DENOTING ZEIR ANPIN, is the arrangement of the face. When Gvurot expand and unite, they are the nose of the Holy King. These Gvurot with one act of Gvurah join together and come out. When judgments are stirred and EACH steps from their side, they are scented only by the smoke of the altar. Then we find written, "And Hashem smelled the sweet savor" (Beresheet 8:21). The nose of Atika, BEING ARICH ANPIN, is different, however, since it does not need THE SMOKE OF THE ALTAR and it is considered wholly 'long suffering (lit. 'long nosed'), and the light of concealed Chochmah is called its nose (Heb. Heb.chotem); this is the meaning of the word 'praise,' as it is written, "and for my praise will I refrain (Heb. echetom) for you" (Yeshayah 48:9). Regarding this David commented in "A praise of David..." (Tehilim 145:1).

525. The ears of the King exist with the presence of goodwill, Ima nurtures ZEIR ANPIN WITH LIGHT OF CHASSADIM, and the light of Atika Kadisha shines; the illumination of two hemispheres of the brain is roused, and the light of Aba and Ima and all those known as the hemispheres of the brains of the King, and they enflame together. And when they enflame together, they are called the ears of Hashem. Then the prayers of Yisrael are received, and consciousness then enlists for good or bad, and with this stirring are awakened the winged ones that receive the voices of the earth; all are called ears of Hashem.

526. The face of the King, BEING ZEIR ANPIN, is the light of Aba and Ima and their extension, IN THE ORDER OF THE THREE DOTS --CHOLAM, SHURUK, CHIRIK -- that give light IN THE CHOLAM, go around THE SHURUK and glow IN THE CHIRIK, in the head of the King. Then flows from them the testimony, MEANING THE ILLUMINATIONS OF CHOCHMAH, testifying for the King, NAMELY ZEIR ANPIN. The image of the King is the most cherished. Within the head, dwells supernal Chesed and Gvurah. The light of Aba and Ima divides itself thus, The light of Aba in three lights, THE LIGHT OF Ima in two lights, a total of five LIGHTS. Chesed and Gvurah included in one light, now total six. Later Chesed adorns itself and kindles in two lights, which now total eight; Gvurah kindles one LIGHT, now nine LIGHTS. When all lights join, they are called the image of the King. Then the verse writes, "Hashem shall go forth as a mighty man, He shall stir up ardor like a man of war" (Yeshayah 42:13), AS THE ILLUMINATION OF CHOCHMAH IS DRAWN ONLY THROUGH GVURAH.

527. The lips of the King, We learned that when the light of Aba, NAMELY ABA AND IMA SUPERNAL, sheds light, it does so with three lights; from one light, CHOCHMAH, kindles supernal Chesed; from one light, BINAH, a light shines called the brain of the King. One light, DA'AT remains suspended until the light of Ima ignites, YISRAEL SABA AND TEVUNAH. When the light RETURNS, it shines with five lights.

528. HE ASKS, From what does IMA give light? HE ANSWERS, From one concealed path that Aba clings to, as the verse writes, "There is a path which no bird of prey knows" (Iyov 28:7), as the male clings to female. And she conceives and gives forth five lights. From these five lights are engraved fifty gates of manifold lights BEING KETER, CHOCHMAH, BINAH, TIFERET, AND MALCHUT WITH EACH COMPOSED OF TEN SFIROT. They are fifty, facing them are forty-nine pure aspects and forty-nine impure aspects of the Torah. There remains one NOT IN THIS COUNT, NAMELY THE FIFTIETH GATE. The one sheds lights to all, BEING THE SECRET OF THE PATH OF ABA ABOUT WHOM IT IS WRITTEN, "A PATH WHICH NO BIRD OF PREY KNOWS," MEANING MOSES REFERRED TO AS 'BIRD OF PREY,' AS HE TOO WAS NOT GIVEN THE FIFTIETH GATE. THE LIGHT OF Aba remains suspended. When ABA AND IMA join and become clothed with the King, ZEIR ANPIN, they are called lips of the King, AS ABA IS CLOTHED WITH A SUPERNAL LIP AND IMA WITH THE LOWER LIP, and as a result, He decrees truthfully.

529. The mouth OF ZEIR ANPIN; THE LIPS allow for a mouth opening. HE ASKS, What is the mouth? HE ANSWERS, Da'at is concealed in the mouth of the King, called Tiferet, NAMELY ZEIR ANPIN AS DA'AT IS the extension of Tiferet, NAMELY ZEIR ANPIN, BEING THE SECRET OF ZEIR ANPIN THAT ASCENDED AND BECAME THE CENTRAL COLUMN TO LINK ABA AND IMA WITH EACH OTHER. All treasures and colors are united within, IN DA'AT BEING THE CENTRAL COLUMN, as it is written, "and by knowledge (Da'at) are the chambers filled" (Mishlei 24:4). This Da'at is concealed in the mouth of the King and fills all the chambers and porches, MEANING IT EXPANDS IN CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, OF ZEIR ANPIN AS CHESED, GVURAH AND TIFERET ARE CALLED CHAMBERS AND NETZACH HOD YESOD THE PORCHES. When the light of Da'at is stirred and emerges, it is then referred to as 'the mouth of Hashem' and the lips, being the two lights of Aba and Ima, when they meet the light of Da'at, they join BY IT together, and the matter is pronounced in truth, through Chochmah, Tevunah, and Da'at. Then all words of the Holy One, blessed be He, are pronounced WITH CHOCHMAH, BINAH AND DA'AT.