Chapter Seven (פֶּרֶק שְׁבִיעִי)

The general principle of the matter is (כְּלָל הַדְּבָרִים), Adam Kadmon in general (אָדָם קַדְמוֹן סְתָם), was rectified and made in the secret of a Partzuf (נִתְקַן וְנַעֲשָׂה בְּסוֹד פַּרְצוּף), from four names emerging from the name Havayah (מֵאַרְבָּעָה שֵׁמוֹת הַיּוֹצְאִים מִשֵּׁם הֲוָיָ״ה), A"B, S"G, M"H, B"N (ע״ב ס״ג מ״ה ב״ן), and every name is included from all four of them (וְכָל שֵׁם הוּא כָּלוּל מֵאַרְבַּעְתָּן). And the name A"B (וְשֵׁם ע״ב) is in the head of Adam Kadmon (הוּא בָּרֹאשׁ שֶׁל אָדָם קַדְמוֹן), and within it there are four aspects (וְיֵשׁ בּוֹ ד׳ בְּחִינוֹת): the aspect of the name A"B within A"B (שֵׁם ע״ב שֶׁבְּע״ב), is the secret of the Gulgalta [skull] (הוּא סוֹד הַגֻּלְגַּלְתָּא), and the aspect of the name S"G within A"B (וּבְחִינַת שֵׁם ס״ג שֶׁבְּע״ב), is the secret of the ears (הוּא סוֹד הָאָזְנַיִם), the aspect of the name M"H within A"B (בְּחִינַת שֵׁם מ״ה שֶׁבְּע״ב), are the secret of the eyes and the extension of the nose (הֵם סוֹד הָעֵינַיִם וּמֶשֶׁךְ הַחוֹטֶם), and the aspect of the name B"N within A"B (וּבְחִינַת שֵׁם ב״ן שֶׁבְּע״ב), is the secret of the mouth and the two openings of the nose (הוּא סוֹד הַפֶּה וּשְׁנֵי נִקְבֵי הַחוֹטֶם). And these are the heads of the names encompassing this Partzuf (וְאֵלּוּ הֵם רָאשֵׁי הַשֵּׁמוֹת הַכּוֹלְלִים הַפַּרְצוּף הַזֶּה), and the individual letters and names spread without number (וְהָאוֹתִיּוֹת וְהַשֵּׁמוֹת הַפְּרָטִיִּים מִתְפַּשְּׁטִים הֵם עַד אֵין מִסְפָּר), and they possess many thousands of worlds (וְיֵשׁ לָהֶם כַּמָּה אֲלָפִים עוֹלָמוֹת), receiving from them together with their angels (הַמְקַבְּלִים מֵהֶם עִם מַלְאָכֵיהֶם), and concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “Is there a number to His troops?” (הֲיֵשׁ מִסְפָּר לִגְדוּדָיו) (Job 25). And at the time when the attribute of judgment, Heaven forbid, overpowers the enemies of Israel (וּבִזְמַן שֶׁמִּדַּת הַדִּין חַס וְשָׁלוֹם גּוֹבֵר עַל שׂוֹנְאֵי יִשְׂרָאֵל), then the gates and screens are locked (אָז הַשְּׁעָרִים וְהַמָּסָכִים נִנְעָלִים), and those dependent upon the heads of the Partzufim become concealed (וְהַתְּלוּיִים בְּרָאשֵׁי הַפַּרְצוּפִים נֶעְלָמִים), and they possess no power (וְאֵין לָהֶם כֹּחַ). And concerning this the sages of blessed memory said (וְעַל זֶה אָמְרוּ רַזַ״ל): when Israel performs the will of the Omnipresent (בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), they add strength to the heavenly entourage (מוֹסִיפִין כֹּחַ בְּפַמַּלְיָא שֶׁל מַעְלָה), and from the Zivug of YAHDVNHY [the union of YHVH and Adonai] (וְיוֹצְאִים מֵהַזִּוּוּג יאהדונה״י), emerge Neshamot and angels (נְשָׁמוֹת וּמַלְאָכִים), and it ascends according to the number of Malakh [angel] and according to the number of the Tree of Life (וְהוּא עוֹלֶה כְּמִנְיַן מַלְאָ״ךְ וּכְמִנְיַן אִילַן הַחַיִּים). And if not, Heaven forbid (וְאִם לֹא וְחַס וְשָׁלוֹם), they weaken the power of the heavenly entourage (מַתִּישִׁין כֹּחַ פַּמַּלְיָא שֶׁל מַעְלָה), as it is said (שֶׁנֶּאֱמַר): “Hashem of Hosts is with us” (יְיָ צְבָאוֹת עִמָּנוּ) (Psalms 46). Meaning (פֵּרוּשׁ): when does the Great Name increase hosts, Neshamot and angels (אֵימָתַי שֵׁם גָּדוֹל מַרְבֶּה צְבָאוֹת נְשָׁמוֹת וּמַלְאָכִים)? And it answers (וְהוּא מֵשִׁיב): “with us” (עִמָּנוּ), through the awakening from below (בְּהִתְעוֹרְרוּת הַתַּחְתּוֹן), through our good deeds (בְּמַעֲשֵׂינוּ הַטּוֹבִים), as it is said (שֶׁנֶּאֱמַר): “Rider of the heavens through your help” (רֹכֵב שָׁמַיִם בְּעֶזְרֶךָ) (Deuteronomy 33). And the sages of blessed memory said (וְאָמְרוּ רַזַ״ל): “You should have helped Me” (הָיָה לְךָ לְעָזְרֵנִי) (Shabbat 89a). And for the understanding one this suffices (וְלַמֵּבִין דַּי). And I already explained to you in the previous chapter (וּכְבָר פֵּרַשְׁתִּי לְךָ בַּפֶּרֶק הַקּוֹדֵם), that in the form of the ears is the name S"G (שֶׁבְּצוּרַת הָאָזְנַיִם הוּא שֵׁם ס״ג), from which the ears were made (שֶׁמִּמֶּנּוּ נַעֲשׂוּ הָאָזְנַיִם), and from these ears of Adam Kadmon (וּמֵאֵלֶּה הָאָזְנַיִם שֶׁל אָדָם קַדְמוֹן), emerged the thirteen Tikkunei Dikna DeMeheimanuta [Tikkunim of the beard of faith] (יָצְאוּ י״ג תִּיקּוּנֵי דִּיקְנָא דִּמְהֵימָנוּתָא), with exceedingly subtle power (בְּכֹחַ דַּק מְאֹד), until it was fixed below in the head of Atika [the Ancient One] (עַד שֶׁנִּקְבַּע לְמַטָּה בְּרֹאשׁ עַתִּיקָא), namely the seven Tikkunim of its Malkhut (דְּהַיְנוּ ז׳ תִּיקּוּנֵי מַלְכוּת שֶׁלּוֹ). And even those of the Malkhut of Adam Kadmon (וַאֲפִלּוּ אוֹתָם שֶׁל מַלְכוּת אָדָם קַדְמוֹן), are not mentioned in the Torah or in the Prophets (אֵינָם נִזְכָּרִים בַּתּוֹרָה אוֹ בַנְּבִיאִים), because of the abundance of their purity and subtlety (לְפִי רֹב זַכּוּתָם וְדַקּוּתָם), only King Shlomo, peace be upon him (רַק שְׁלֹמֹה הַמֶּלֶךְ ע״ה), mentioned its stature (הִזְכִּיר קוֹמָה שֶׁלּוֹ), and he does not mention its Dikna [beard] (וְאֵינוֹ מַזְכִּיר הַדִּיקְנָא דִילֵיהּ), when he said in Shir haShirim (שֶׁאָמַר בְּשִׁיר הַשִּׁירִים): “His head is fine gold” (רֹאשׁוֹ כֶּתֶם פָּז) (Song of Songs 5), and so forth (וְגוֹמֵר). And he mentions only His cheeks (וְאֵינוֹ מַזְכִּיר אֶלָּא לְחָיָיו), and the cheeks include the beard (וְהַלְּחָיַיִם כּוֹלְלִים הַזָּקָן), therefore Sifra deTzni‘uta says (לְפִיכָךְ אָמַר סִפְרָא דְצְנִיעוּתָא): “The Dikna DeMeheimanuta [beard of faith] is not mentioned” (דִּיקְנָא דִּמְהֵימָנוּתָא לָא אִדְכַּר). Meaning to say (רָצָה לוֹמַר), that it is not mentioned in the Torah, nor in the Prophets and Writings (שֶׁאֵינוֹ נִזְכָּר בַּתּוֹרָה לֹא בַנְּבִיאִים וּבַכְּתוּבִים), except by allusion through “His cheeks” (אֶלָּא בְּרֶמֶז [שֶׁל] לְחָיָיו), and in its fitting place I shall explain all this according to the need (וּבִמְקוֹמוֹ הָרָאוּי לוֹ אֲבָאֵר כָּל זֶה כְּפִי הַצֹּרֶךְ). And we said above (וְאָמַרְנוּ לְמַעְלָה), that certain portions of this Avira Dakya [refined air] within Avir Kadmon [Primordial Air] (שֶׁקְצָת חֲלָקִים מֵאֲוִירָא דַכְיָא זֶה שֶׁבַּאֲוִיר קַדְמוֹן), descend and pierce into the head of the world of Atzilut (יוֹרֵד וּבוֹקֵעַ לְתוֹךְ רֹאשׁ עוֹלַם הָאֲצִילוּת), and this is accomplished through Adam Kadmon (וְזֶה נַעֲשֶׂה עַל יְדֵי אָדָם קַדְמוֹן), which receives through the cavities within it (שֶׁמְּקַבֵּל דֶּרֶךְ הֶחֳלָלִים שֶׁבּוֹ), from its Avira Dakya [refined air] (מֵאֲוִירָא דַכְיָא שֶׁלּוֹ), and gives them to the Tiferet within it (וְנוֹתֵן אוֹתָם לְת״ת שֶׁבּוֹ). And afterward this Avira Dakya [refined air] spread downward (וְאַחַר כָּךְ נִתְפַּשֵּׁט הָאֲוִירָא דַכְיָא זֶה לְמַטָּה), through the Yesod within it to the Malkhut within it (דֶּרֶךְ יְסוֹד שֶׁבּוֹ לְמַלְכוּת שֶׁבּוֹ), namely Reisha DeLa Ityada [the Unknowable Head] (דְּהַיְנוּ רֵישָׁא דְלָא אִתְיְדַע), and entered into Kroma DeAvira [the membrane of air] (וְנִכְנַס בְּקְרוֹמָא דַאֲוִירָא), which is the thirteenth Tikkun of the seven Tikkunim (שֶׁהוּא הַתִּיקּוּן הַי״ג שֶׁל הַז׳ תִּיקּוּנִים), and from there Ruach haKodesh emerges through the nose (וּמִשָּׁם יוֹצֵא רוּחַ הַקֹּדֶשׁ דֶּרֶךְ הַחוֹטֶם), to the one who merits it (לְמִי שֶׁזּוֹכֶה אֵלָיו). And this is what Sifra deTzni‘uta says (וְהַיְינוּ שֶׁאוֹמֵר סִפְרָא דְצְנִיעוּתָא): “Within it are two openings of separation, and the spirit is aroused for everything” (דְּבֵיהּ תְּרֵין נוּקְבִין דְּפַרְדַּשְׁקָא וְאִתְעַר רוּחָא לְכֹלָא). This is the secret of Ruach haKodesh for the one who merits it (זֶה הוּא סוֹד רוּחַ הַקֹּדֶשׁ לְמִי שֶׁזָּכָה אֵלָיו), and the two openings are humility and fear (וְהַתְּרֵין נוּקְבִין הֵם עֲנָוָה וְיִרְאָה), Leah and Rachel (לֵאָה וְרָחֵל), concealed within the head of Atika [the Ancient One] (הַנֶּעְלָמִים בְּרֵישָׁא דַעֲתִיקָא).