332 ZOMAR [329a) “Ithas been taught: From the skull of the head hang ten billion, seven thousand five hundred locks of hair—white and clean, like wool when it is clean and untangled, so as not to signify confusion His array; rather all in place, no strand parting from another, no hair from another.” “Byery single lock has 410 strands of hair, equivalent to wrap (qadosh), holys and every single strand [129a] glistens in 410 worlds, and every sin; “detached,” that is, it does not completely envelop the brain, and this interruption en: ables the brain to extend into numerous pathways. The vers nesis implies that the flow of emanation issues from Hokhmah (the brain of Ze’eir Anpin, symbolized by Eden). in € last letter of the Hebrew alphabet is 1 (lav), whose original shape was X or +s that is, the simplest marks and its name (tay) means “a mark, sign.” According to the 1m terious Engravings of Letters, the tav signifies the Ancient of Days (or the Ancient One, or Avikh Anpin), who is called my oman (teri de‘ot), the perfect in knowledge, a phrase ‘whose inital letter is tav. The word oan (amin), “perfect,” also means “complete,” alluding here to the uninterrupted, “com- plete” membrane of Arikh Anpin, whose brain is “concealed, quiescent, and tranquil For various interpretations, see Or Yaqars Sha’ar Maanrei Rashbi, ngb—5a; Qol be- Ramah, Emet le-Ya'aqov; Rualt Davids Bei "rei ha-Gera; Yayin ha-Regal, Sullam; Matog ‘mi-Devash; Hellner-Eshed and Leader, Ira Rabba. The full verse in Genesis reads: A river issues fiom Eien to water the garden, and from there it divides and becomes four riverheads In Kabbalah, this river symbolizes the flow ‘of emanation issuing from Hokhmah, con veyed by Binah through Yesod, entering the garden of Shekhinah. See Hellner-Eshed, A River Flows from Eden, 209-51. On the distinction between the mem branes of Arkh Anpin and Ze‘eir Anpin, see Zohar 3:136a (IR). On the thirty-two paths of Wisdom, see Sefer Yetsirah 11-2, Accord- ing to certain kabbalists, these thirty-two paths correspond to the thirty-one spinal gle world is nerves (which some earlier anatomists ent- merated as thirty-two). e Joseph ben Sha- Jom Ashkenazi, Peirush Sefer Yetsiral, 1. 14ci Kaplan, Sefer Yetzirah, 8-9. On the letter tav, see Ezekiel 4:9; BT Shab- bat 55a. On a volume containing, secre! engraved letters, see Zohar 133b, 2245 2 3:173b, 264b, 285a, 286b; Cl. 3:156b, 18ob, 32. From the skull of the head. An aber of locks of hair hang from the head of Arh Anpin. ‘The image of pure wool derives from Daniel 7:9: As I warded, thrones were placed, and the Ancient of Days sat—His garment like white snow, the hair of His head like elean fleece. “Locks” renders wap (qotsei). whieh lit erally means “thorns” but is here associated with mynp (qevutsot), “locks.” ‘The latter word appears in the description of the male lover in Song of Songs (5:2, 11), which is interpreted midrashically and mystically as alluding to the Divine Male. note 13.) below, On qots and qevulsot, see BT Eruvinn 2x: Spinbn pmamp (Qcvulsotay tall), His locks wavy (Song of Songs 5:11). Rav Hisda said in the name Mar Ukba, “This teaches that one can expound on every (qots) stroke [of the letters of To tpibon (uille’ tii), heaps and heaps, of laws. See Shir ha-Shirim Rabbah on 53m; Mish- nat Rabbi Eliezer 12, p. 2353 Tannhuma, Bere- shit x; Zohar 3:79. Cf. BY Menahot 29b; Midrash Shenu’el 5:3. ‘The phrase “in His array” renders mmpna (be-tiqqunoi). On the semantic range of the word tiqquna, see above, note 5. On the association of the root Ph (tq) with hair, see Bereshit Rabbah 22:6: “pm (metagqen)s ara his hair.” {ng (or smoothing).