Tazria: Chapter 23

Holy and pure

Synopsis

Rabbi Shimon explains that Ish is both mercy and judgment, and he tells how the presence and absence of hair on the head denotes purity and impurity. The Levites are pure only when their hair is removed, because they come from the side of Judgment, and are Ish and not Adam. We learn about the purification by water, and are told that the supernal Ish, Zeir Anpin, is completed by washing in supernal Chesed. The rabbis also speak about a white reddish sore on a person, and the meaning of the white and the red. Lastly we hear that 'prayer' is actually the Congregation of Yisrael.

Hair Head Job Judgment

119. We learned that everything eventually means the same and it is all the same, NAMELY, ISH IS BOTH CHESED AND JUDGMENT; since the Judgment of the lower join and unite with his hair, he is considered harsh Judgment. Once the hair of his head is removed, he is settled and the Judgments of the lower beings do not appear. This is why he is considered pure, since only that which comes out of the side of impurity is pure. When it comes out of the side of impurity it is considered pure, as it is written, "Who can bring a clean thing out of an unclean" (Iyov 14:4). Yet here it says, "And the man whose hair is fallen off his head, he is bald; yet is he clean" (Vayikra 13:40).

119. אֶלָּא הָכִי תָּאנָא, כֺּלָּא הוּא בְּחַד מַתְקְלָא סַלְּקָא, וְכֺלָּא חַד. וּמִשּׁוּם דְּדִינֵי תַּתָּאֵי מִתְאַחֲדָן וּמִתְחַבְּרָן בְּשַׂעֲרוֹי דְּהַאי. אִקְרֵי הוּא דִּינָא קַשְׁיָא, וְכַד אִתְעַבָּר מִנֵּיהּ שַׂעֲרָא דְּרֵישָׁא, אִתְבְּסָם, וְדִינִין דִּלְתַתָּא לָא אִזְדְּמָנוּ. ובג"כ אִקְרֵי טָהוֹר. דְּלָא אִקְרֵי טָהוֹר, אֶלָּא כַּד נָפִיק מִסִּטְרָא דִּמְסָאֲבָא, וְכַד נָפִיק מִן מִסְאֲבָא, אִקְרֵי טָהוֹר. דִּכְתִּיב, מִי יִתֵּן טָהוֹר מִטָּמֵא. מִטָּמֵא וַדַּאי, וְהָכָא כְּתִיב, וְאִישׁ כִּי יִמָּרֵט רֺאשׁוֹ קֵרֵחַ הוּא טָהוֹר הוּא.

Hair Head Judgment Red

120. Come and see, there is a hard spark upon the head of that man, and for that reason his skull is red as a rose and the hair is red within the redness OF THE SKULL. The lower Sfirot from below are suspended from him that rouse Judgments in the world. Once the hair is removed from him and he is bald, everything is firmly established by means of supernal Chesed, SINCE THE ILLUMINATION OF CHOCHMAH IN HIM IS ESTABLISHED THROUGH SUPERNAL CHESED, and he is named pure after him.

120. ות"ח, בְּרֵישָׁא דְּהַאי אִישׁ, בּוּצִינָא דְּקַרְדִּינוּתָא. ובג"כ גּוּלְגַלְתָּא דְּרֵישָׁא דְּהַאי, סוּמָקָא כֺּלָּא כְּוַורְדָּא, וְשַׂעְרֵי סוּמָקֵי בְּגוֹ סוּמָקֵי, וְתַּלְיָין מִנֵּיהּ כִּתְרִין תַּתָּאִין דִּלְתַתָּא, דְּמִתְעֲרִין דִּינִין בְּעָלְמָא. וְכַד אִתְעַבָּר מִנֵּיהּ שַׂעֲרָא וְאִתְגְלִישׁ, מֵחֶסֶד עִלָּאָה אִתְבְּסָם כֺּלָּא, וְאִתְקְרֵי טָהוֹר עַל שְׁמֵיהּ.

Hair Head Holiness (Kedushah) Kedushah (Holiness) Lock Purification

121. Rabbi Yehuda said, If he is named after him, he should be called holy, not pure. He said to him, It is not so, since he is considered holy only when the hairs on his head are hanging, since holiness comes from the hair, as it is written, "he shall be holy, and shall let the locks of the hair of his head grow" (Bemidbar 6:5). This ISH is considered pure from the aspect of those that come down from him, THE IMPURE EXTERNAL FORCES THAT WERE REMOVED WITH THE REMOVAL OF HIS HAIR. For that reason, once the hairs were removed from him, he is purified.

121. א"ר יְהוּדָה, אִי אִתְקְרֵי עַל שְׁמֵיהּ, קָדוֹשׁ אִתְקְרֵי, וְלָא טָהוֹר. אָמַר לֵיהּ לָאו הָכֵי, דְּקָדוֹשׁ לָא אִתְקְרֵי אֶלָּא כַּד תָּלֵי שַׂעֲרָא. דִּקְדוּשָּׁה בְּשַׂעְרָא תָּלֵי, דִּכְתִּיב קָדוֹשׁ יִהְיֶה גַּדֵל פֶּרַע שְׂעַר רֺאשׁוֹ. וְהַאי אִקְרֵי טָהוֹר, מִסִּטְרָא דְּתַּלְיָין לְתַתָּא מִנֵיהּ, וּבְגִּינֵי כַּךְ אִתְעַבָּר מִנֵּיהּ שַׂעֲרָא, וְאִתְדַּכְיָא.

Adam Hair Judgment Mercy Purification

122. Come and see, whoever is from the aspect of Judgment, and Judgments cleave to him, is purified only when his hair is removed. Once his hair is removed he is purified. As for Adam, it is not so, because complete perfection and mercy abide in him; so it is not true, since all that is holy and the holy ones are united in him. But as for that WHO IS CALLED ISH AND NOT ADAM, he is THEN of Judgment and Judgments are attached to him, NAMELY TO HIS HAIR. THEREFORE he is not firmly established until his hair is removed.

122. וְתָא חֲזֵי כָּל מַאן דְּאִיהוּ מִסִּטְרָא דְּדִינָא, וְדִינִין מִתְאַחֲדִין בֵּיהּ, לָא אִתְדָּכֵי, עַד דְּאִתְעֲבָר מִנֵּיהּ שַׂעֲרָא, וּמִדְאִתְעֲבָר מִנֵּיהּ שַׂעֲרָא אִתְדָּכֵי. וְאִי תֵּימָא אָדָם. לָאו הָכִי, דְּהָא הוּא שְׁלֵימוּתָא דְּכֺלָּא, וְרַחֲמֵי אִשְׁתְּכָחוּ בֵּיהּ. בְּגִין כַּךְ לָאו הָכִי דְּכֻלְּהוּ קְדוּשָׁאן וְקַדִּישִׁין אִתְיָיחֲדוּ בֵּיהּ. אֲבָל הַאי, הוּא דִּינָא, וְדִינֵי אִתְאַחֲדָן בֵּיהּ, לָא אִתְבְּסָם עַד דְּאִתְעֲבָר מִנֵּיהּ שַׂעֲרָא.

Aaron Chassadim Flesh Hair Judgment Levites Offering Priests Purification Water

123. Come and see, the Levites come from this side of Judgment. They are purified only when their hair is removed, as it is written, "And thus shall you do to them, to cleanse them: Sprinkle water of purifying on them, and let them shave all their flesh" (Bemidbar 8:7). And in order for them to be more established, the priest that comes from the aspect of supernal Chesed should offer them, as it is written, "and Aaron shall offer the Levites before Hashem for an offering" (Ibid. 11), IN ORDER TO INCLUDE THE ILLUMINATION OF CHOCHMAH IN THEM IN CHASSADIM OF THE PRIEST, the same as with the Ish above. When he needs to be more established, supernal Chesed THAT CLOTHES CHOCHMAH is revealed in him and he is more established. ALSO he establishes CHESED below IN THE LEVITES.

123. ת"ח, דְּהָא לֵיוָאֵי דְּאָתוּ מֵהַאי סִטְרָא דְּדִינָא, לָא מִתְדַּכְּאָן עַד דְּאִתְעֲבָרוּ מִנְּהוֹן שַׂעֲרָא, דִּכְתִּיב וְכֺה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְגוֹ.' וּבְגִין דְּיִתְבַּסְּמוּן יַתִּיר, בָּעֵי כַּהֲנָא דְּאָתָא מִסִּטְרָא דְּחֶסֶד עִלָּאָה, לְאָרָמָא לוֹן, דִּכְתִּיב וְהֵנִיף אַהֲרֺן אֶת הַלְוִיִּם תְּנוּפָה לִפְנֵי יְיָ.' כְּמָה דְּאִיהוּ לְהַאי אִישׁ דִּלְעֵילָּא, דְּכַד בָּעֵי לְאִתְבַּסְּמָא יַתִּיר, אִתְגַּלְיָיא בֵּיהּ חֶסֶד עִלָּאָה, וְאִתְבְּסָם. וּמְבָסֵּם הוּא, לְתַתָּא.

Adam Assyrians Beard Crowns Hair Head Rivers War Zeir Anpin

124. That Ish is included in Adam. When the Holy One, blessed be He, wishes to wage war, He does so with that Ish, as it is written, "Hashem is a man (Heb. ish) of war" (Shemot 15:3), NAMELY with this very Ish. He does not wage war with them, until He removes the hair of his head, so that all the crowns FROM THE OUTER ASPECT THAT ARE HANGING AND clinging to the hairs OF ZEIR ANPIN FROM THE ASPECT OF ISH will be taken away from their hanging AND ATTACHMENT. This is the meaning of, "On the same day shall Hashem shave... with them beyond the river with the king of Assyria the head, and the hair of the legs. And it shall also sweep away the beard" (Yeshayah 7:20). THAT MEANS THAT IN ORDER TO OVERTHROW THE KING OF ASSYRIA, HE WILL SHAVE ALL THE HAIR OF THE HIGHER BEINGS TO WHICH THEY ARE ATTACHED.

124. וְהַאי אִישׁ בִּכְלָלָא דְּאָדָם הוּא. וְכַד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאַגָּחָא קְרָבָא, בְּהַאי אִישׁ אֲגַח בְּהוּ קְרָבָא, דִּכְתִּיב יְיָ' אִישׁ מִלְחָמָה, בְּהַאי אִישׁ מַמָּשׁ. וְלָא אֲגַח בְּהוּ קְרָבָא, עַד דְּאַעְבָּר לֵיהּ שַׂעֲרָא דְּרֵישָׁא, בְּגִין דְּיִשְׁתַּלְשְׁלוּן מִשִּׁלְשׁוּלֵיהוֹן, וְיִתָּבְּרוּן כָּל אִינּוּן כִּתְרִין דְּמִתְאַחֲדָן בְּשַׂעֲרֵי. הה"ד בַּיוֹם הַהוּא יְגַלַּח יְיָ' וְגוֹ.' בְּעֶבְרֵי נָהָר בְּמֶלֶךְ אַשּׁוּר אֶת הָרֺאשׁ וְשַׂעַר הָרַגְלָיִם וְגַם אֶת הַזָּקָן תִּסְפֶּה.

Crystal Dew Ezekiel Purification Water Zeir Anpin

125. We learned: "And thus shall you do to them, to cleanse them" (Bemidbar 8:7). What is 'thus?' IT MEANS it bears the semblance of above. "Sprinkle water of purifying on them," NAMELY the residue of crystal dew. Here there is water of purifying, which is the residue of dew. In the future to come it is written, "Then will I sprinkle clean water upon you, and you shall be clean" (Yechezkel 36:25). "And let them wash their clothes, and so make themselves clean" (Bemidbar 8:7) bears the semblance of the higher, ZEIR ANPIN, for that Ish is completed by washing in supernal Chesed and purifies in every respect. HERE TOO, "LET THEM WASH THEIR CLOTHES" WITH CHESED THAT IS CALLED WATER.

125. תָּאנָא, וְכֺה תַעֲשֶׂה לָהֶם לְטַהֲרָם. מַאי וְכֺה. כְּגַוְונָא דִּלְעֵילָּא, הַזֵּה עֲלֵיהֶם מֵי חַטָּאת, שִׁיּוּרֵי טַלָּא דִּבְדוֹלְחָא הָכָא מֵי חַטָּאת, דְּאִינּוּן שִׁיּוּרֵי טַלָּא. לְזִמְנָא דְּאָתֵי כְּתִיב, וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים. וְכִבְּסוּ בִגְדֵיהֶם, כְּגַוְונָא דִּלְעֵילָּא, דְּתִקוּנוֹי דְּהַאי אִישׁ אִתְסָחָן בְּחֶסֶד עִלָּאָה וְאִתְדַכֵּי מִכֺּלָּא.

Deeds Hair Head Judgment

126. We learned the reason why it is written that they shave rather than cut. HE ANSWERS, This is so that the hairs would be removed from their roots, SINCE SHAVING REMOVES THE HAIR FROM THE ROOT, and the lower Judgments will be removed from their hold ON HIS HAIR. When the deeds of the lower beings are upright, the Holy One, blessed be He, will remove these hairs and shave them off, so they will not grow and increase, as it is written, "whose hair is fallen off his head" (Vayikra 13:40).

126. וְתָנֵינָן, אֲמַאי כְּתִיב בְּתַעַר וְלֹא בְּמִסְפְּרַיִם. אֶלָּא מִשּׁוּם דְּיִתְעַבָר שַׂעֲרָא בְּשָׁרְשׁוֹי, וְיִתְעֲבְּרוּן מִנֵיהּ דִּינִין תַּתָּאִין מִשּׁוּלְשׁוּלֵיהוֹן. וּלְזִמְנָא דְּיִתְכַּשְׁרוּן עוֹבָדִין לְתַתָּא, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא שַׂעֲרָא דָּא לְאַעְבְּרָא לֵיהּ, וּלְמִגְלְשֵׁיהּ בְּגִין דְּלָא יִצְמַח וְיִרְבֶּה, דִּכְתִּיב כִּי יִמָּרֵט רֺאשׁוֹ.

Hair Head Levites Likenesses

127. Rabbi Yitzchak said, The greatest of all the Levites is Korah, whom the Holy One, blessed be He, made below as a likeness of Ish above and called him Korah. When DID HE CALL HIM KORAH? When He made bald the Ish ABOVE, as it is written, "A MAN (ISH) WHOSE HAIR IS FALLEN OFF HIS HEAD, he is bald."

127. א"ר יִצְחָק, רַב מִכָּל לֵיוָאֵי, קֺרַח הֲוָא, דְּעַבְדֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא, וְקַרְיֵיהּ קֺרַח. אֵימָתַי. בְּשַׁעֲתָא דְּגָלִישׁ בְּגִינֵיהּ לְהַאי אִישׁ, דִּכְתִּיב קֵרֵחַ הוּא.

Aaron Gehenom (Hell) Head Hell (Gehenom) Jealousy Resurrection Samuel Wicked Wickedness

128. When Korah saw his head hairless and saw Aaron bedeck himself with royal adornments, he felt himself slighted and was jealous of Aaron. The Holy One, blessed be He, said to him, 'I made you resemble the higher, yet you do not wish to ascend among the higher. Go down and be among the lower, as it is written, "and they go down alive into Sheol"' (Bemidbar 16:30). What is Sheol? It is Gehenom, where the wicked cry out but there is no one to have pity on them. They will be resurrected and rise FROM GEHENOM when the Holy One, blessed be He, will rouse His people and revive them, as it is written, "Hashem kills, and gives life. He brings down to Sheol, and brings up" (I Shmuel 2:6).

128. וְכַד חָמָא קֺרַח רֵישֵׁיהּ בְּלָא שַׂעֲרָא, וְחָמָא לְאַהֲרֺן מִתְקַשֵּׁט בְּקִשׁוּטֵי מַלְכִין, אִתְזַלְזָל בְּעֵינֵיהּ וְקִנֵּא לְאַהֲרֺן. אָ"ל קוּדְשָׁא בְּרִיךְ הוּא, אֲנָא עֲבָדִית לָךְ כְּגַוְונָא דִּלְעֵילָּא, לָא בָּעָאת לְאַעְלָאָה בְּעִלָּאִין, חוּת לְתַתָּא וַהֲוֵי בְּתַתָּאִין. דִּכְתִּיב וְיָרְדוּ חַיִּים שְׁאוֹלָה. מַאי אִיהוּ שְׁאוֹל. גֵּיהִנָּם. דְּתַמָּן צַוְוחִין חַיָּיבִין, וְלֵית מַאן דִּמְרַחֲמֵי עָלַיְיהוּ. וּזְמִינִין אִינּוּן לְאַחֲיָיא וּלְאַעֲלָא, כַּד יִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא לְעַמֵּיהּ, וּלְאַחֲיָיא לְהוּ. דִּכְתִּיב, יְיָ' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.

Face Hair Head Mercy

129. "And he whose hair is fallen off from the part of his head toward his face" (Vayikra 13:41). We learned that there is face and there is face. What is the face IN THE VERSE, "AND HE WHOSE HAIR IS FALLEN...?" It is called a wrathful face, since all that derives from that impudent face is harsh without mercy. When the hair is removed from the part of the head towards the face, all THE EXTERNAL FORCES HANGING FROM THEM are removed and subdued.

129. וְאִם מִפְּאַת פָּנָיו יִמָּרֵט רֺאשׁוֹ. תָּאנָא, אִית פָּנִים וְאִית פָּנִים, וּמַאן פָּנִים הַלָּלוּ. אִלֵּין אִינּוּן דְּאִקְרוּן פָּנִים שֶׁל זַעַם. וְכָל אִלֵּין דְּתַּלְיָין מֵאִינּוּן פָּנִים חֲצִיפִין, כֻּלְּהוּ תַּקִּיפִין. כֻּלְּהוּ דְּלָא מֵרַחֲמֵי, וְכַד אִתְעַבָּר שַׂעֲרָא מִסִּטְרָא דְּאִינּוּן פָּנִים, מִתְעַבְּרָן כֻּלְּהוּ וְאִתְּבָּרוּ.

Evil Face Fire Hair Head

130. We learned that all those EXTERNAL FORCES coming from the hair of the head are superior to others and not as impudent. All those coming from the side of the hair towards the IMPUDENT face are all powerful and impudent. For that reason his face is burning like fire, because of the hard spark IN IT. Of this it is written, "The anger (lit. 'face') of Hashem has divided them" (Eichah 4:16), and, "The face of Hashem is against those who do evil" (Tehilim 34:17).

130. דְּתַנְיָא, כָּל אִינּוּן דְּתַּלְיָין מִשַּׂעֲרָא דְּרֵישָׁא, אִינּוּן עִלָּאִין עַל אָחֳרָנִין, וְלָא חֲצִיפִין כְּוָותַיְיהוּ. וְכָל אִינּוּן דְּתַּלְיָין מִסִּטְרָא דְּשַׂעֲרָא דְּאִינּוּן פָּנִים, כֻּלְּהוּ חֲצִיפִין וְתַקִיפִין, ובג"כ אַנְפּוֹי מִתְלַהֲטָן כְּאֶשָּׁא, מִשּׁוּם נִיצוֹצָא דְּבוּצִינָא דְּקַרְדִּינוּתָא. וּבְהַאי כְּתִיב, פְּנֵי יְיָ' חִלְּקָם. פְּנֵי יְיָ' בְּעוֹשֵׂי רָע.

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