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).
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.
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.
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.
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.
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.
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.
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).
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."
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).