Editing Ve'emet (section)

== The Essence of Illumination ==
Kohelet 8:1 states, "The wisdom of a person illuminates his face," as exemplified by Rabbi Abahu whose face shone when he discovered a new Tosefta, with visible redness in his cheeks. Although this is a physical phenomenon, its cause is extremely lofty—it stems from the essential pleasure of the yechidah of the soul, which extends through the power of intellect and causes it to descend from concealment to revelation to innovate new intellectual concepts. Therefore, the pleasure is very noticeable when one develops a new intellectual concept, because this is the moment when the intellect emerges and is born from pleasure through its enclothement in the power of intellect. Due to that pleasure, there will also be an illumination of the physical face in one's cheeks. Thus, even though it is a physical illumination, its root is even more elevated than the power of intellect—it is the level of essential pleasure.

Similarly, we can understand the supernal concept of Tikun and Emet (truth) in the "two apples" of the cheeks of Arich Anpin, about which it is said, "May Hashem illuminate His countenance to you"—meaning, to Malchut of Atzilut which is in darkness in Beriah, Yetzirah and Asiyah during exile. For Chochmah Stimaah (concealed wisdom) is a concealed and wondrous intellect, and in order for it to be revealed from its concealment—which involves transformation and change of its essence—there must be something higher than it that can transform the wondrous intellect to emerge from its concealment. This is accomplished through the illumination of Atika's light that penetrates the wondrous intellect and draws it into revelation. From this comes the illumination of the countenance when Chochmah emerges into revelation, as the revelation of light is also drawn through the aforementioned into the cheeks. Therefore, it is free of hair, as it is not in a state of constrictions at all. This is the concept of the 370 lights mentioned above that are drawn from Atik Yomin, the essential supernal pleasure called "the delight of the King in His essence."

The beginning of revelation in the worlds is from this Tikun. The concept of Tikun and Emet among the 13 Tikunei Dikna is the aspect of the illumination of the countenance, the "two apples" where Chochmah is revealed, as it is written, "The wisdom of a person illuminates his face." This is the revelation of the 370 lights, the aspect of "Adam of Yetzirah," as it is written, "Who formed man with wisdom," and this aspect is called "truth." In contrast, the other Tikunin are attributes like merciful, gracious, etc., which are not comparable to the Ein Sof, which is not affected by attributes, "and is not any of these attributes at all," even though they are only the sources of attributes.

Moses, the attendant of the King, drew the light of the Ein Sof, blessed be He, to clothe itself in the aspect of Tikun and Emet, which is called a seal. This is the meaning of "And Moses wrote," and from there the illumination of the countenance is drawn into Zeir Anpin, which is the concept of "You give truth to Jacob." Through this, they had the power to travel through the air of the desert of idolaters to subdue the kelipot, for "through wisdom they are clarified."