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Parshat Tazriah & Metzorah, Page 48b Translated and adapted by Mr. Simcha Treister [These Parshiot deal with purification, among the requirements are that the hair be shaved. The Ari HaKadosh explains in Mavo Shearim, Gate 5, Part 1, that the higher constellations/partzufim of the Sphirot in the spiritual worlds also have hair. This hair is engendered by the excess of consciousness that surges from the intellectual sphirot of Chochmah and Binah. The hair is like a fiber optic that is a hollow tube with very fine light emerging from the end, or mouth of the hair. In the spiritual realms these hairs are a result of waves of Mochin dekatnut or constricted, self-centered consciousness. A person emitting this type of consciousness causes black hairs to grow on his spiritual counterpart. These black hairs become a breeding ground for other external negative forces and a place for attachment of dinnim/harsh judgement. These hairs are the roots of dinnim in Zeer Anpin. The external forces or klippot, don't receive their life force from the Holy Partzuf/constellation of Zeir Anpin, rather they receive a tiny amount of life-force from the light emerging at the ends of the hair.] Rebbi Shimon said that words Dinna Kashia or harsh judgement, refer to the judgements aroused from below - by Mochin dekatnut - that causes hair to grow on the head of Zeir Anpin. Now when those below return to proper consciousness of the Divine, they cause this hair to be shorn off from the head. [Clipping the hair below denies the klippot or external forces of consciousness from having a hold on the source of consciousness from above. It is interesting to note that one of the more common sights at a revivalist Baal Teshuva meeting is a young person with a pony tail having it publicly cut off and placing on a kippa!] When the hair is cut off from Zeir Anpin all dinnim are sweetened and the negative forces below in the physical world have no place to establish a foothold. This is why Zeir Anpin is then called Tahor or pure, because it has been purified from the attachment of these negative forces. It is not called pure until it has been removed from the aspect of impurity generated by the klippot attached to it. When it emerges from this attachment, it is called Tahor - pure. This is the meaning of the words in the Book of Job 14, 4 'Who can give pure from impure?' It was certainly in a state of impurity because of the attachment of these external forces. [An example is like lice which breed in hair and disappear when the hair is cut as they live only in the hair not on the head itself. The head remained clean but was made unclean by the life-forces breeding in the hair surrounding it.] This is also hinted in the verse in Leviticus 13, 40 'And the man whose hair has fallen off his head is bald and is pure'.
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