Chapter Twenty-Nine (פֶּרֶק עֶשְׂרִים וְתִשְׁעָה)

The twenty-one myriads of letters that remained (הַכ״א רְבוֹא אוֹתִיּוֹת הַנִּשְׁאָרִים), she hinted that she would send them to Keter (רָמְזָה לָהֶם שֶׁתִּשְׁלַחֵם לַכֶּתֶר), so that they would make the Partzufim of the Three Heads (כְּדֵי שֶׁיַּעֲשׂוּ פַּרְצוּפִין שֶׁל ג׳ רֵישִׁין), that is, the Keter of Keter, the Chokhmah of Keter, and the Binah of Keter (דְּהַיְינוּ כֶּתֶר שֶׁבַּכֶּתֶר, חָכְמָה שֶׁבַּכֶּתֶר, בִּינָה שֶׁבַּכֶּתֶר). And the letters ascended to Keter through Chokhmah (וְעָלוּ הָאוֹתִיּוֹת לַכֶּתֶר דֶּרֶךְ הַחָכְמָה), thus the Three Partzufim within Keter were made from these twenty-one myriads mentioned (נִמְצָא שֶׁג׳ פַּרְצוּפִין שֶׁבַּכֶּתֶר נַעֲשׂוּ מֵאֵלּוּ הַכ״א רְבוֹא הַנִּזְכָּרִים), and in Keter there had originally been in its Inner Light eighteen thousand myriads (וּבַכֶּתֶר הָיוּ מִקּוֹדֶם בְּאוֹר פְּנִימִי שֶׁלּוֹ ח״י אֶלֶף רְבוֹא), and through the making of these Three Heads, the twenty-one myriads were included with the eighteen thousand myriads therein (וּבַעֲשִׂיַּת ג׳ רֵישִׁין הַנִּזְכָּרִים נִכְלְלוּ הַכ״א רְבוֹא עִם הַי״ח אֶלֶף רְבוֹא בָּזֶה). For when the twenty-one myriads ascended into the body of the Keter which was in the form of a sphere (כִּי כְּשֶׁעָלוּ הַכ״א רְבוֹא בְּגוּף הַכֶּתֶר שֶׁהָיָה בְּצוּרַת כַּדּוּר), the twenty-one were included with the eighteen, and with the letters of the vessel of Keter itself (נִכְלְלוּ הַכ״א עִם הַי״ח וְעִם אוֹתִיּוֹת הַכְּלִי שֶׁל כֶּתֶר עַצְמוֹ), and the letters were transformed from the form of a sphere to the form of a Partzuf (וְנֶהֶפְכוּ הָאוֹתִיּוֹת מִצּוּרַת כַּדּוּר לְצוּרַת פַּרְצוּף), that is a balance which is male and female (דְּהַיְינוּ מִתְקַלָּא שֶׁהִיא זָכָר וּנְקֵבָה), as it is written in Sifra de-Tzeniuta (כְּדֵיתָא בְּסִפְרָא דְּצְנִיעוּתָא): Chokhmah from here, Binah from here, and Keter above them (חָכְמָה מִכָּאן בִּינָה מִכָּאן כֶּתֶר עַל גַּבֵּיהוֹן). And likewise Chesed from here, Gevurah from here, and Tiferet beneath them (וְכֵן חֶסֶד מִכָּאן גְּבוּרָה מִכָּאן תִּפְאֶרֶת תַּחְתֵּיהֶם), and likewise Netzach Hod Yesod (וְכֵן נֶצַח הוֹד יְסוֹד); thus is the balance that the scales have a pan from here and a pan from there and a tongue in the middle (כֵּן הִיא הַמִּתְקַלָּא שֶׁהַמֹּאזְנַיִם יֵשׁ לָהֶם כַּף מִכָּאן וְכַף מִכָּאן וְלָשׁוֹן בָּאֶמְצַע). And behold to show that the twenty-one myriads with the eighteen thousand myriads were joined together and their number rises to thirty-nine (וְהִנֵּה לְהוֹרוֹת שֶׁהַכ״א רְבוֹא עִם הַי״ח אֶלֶף רְבוֹא נִתְחַבְּרוּ יַחַד וְעוֹלִים מִסְפָּרָם ל״ט), and this is the dew of the Three Heads, Tala de-Bedolcha (the Dew of Crystal), which is hidden within the skull of Arich which includes the Three Heads (וְהוּא הַטַּל שֶׁל תְּלַת רֵישִׁין טְלָא דְּבְדוֹלְחָא אֲשֶׁר הוּא גָּנוּז בְּתוֹךְ הַגּוּלְגָּלְתָּא דְּאַרִיךְ הַכּוֹלֵל ג׳ רֵישִׁין). And know also that in the eighteen thousand myriads there are the Alephs in the likeness of Zeir (וְדַע גַּם כִּי בְּי״ח אֶלֶף רְבוֹא יֵשׁ הָאַלְפִּין דּוּגְמַת זְעִיר), who has in him the Name YHV filled with Alephs thus (שֶׁיֵּשׁ בּוֹ שֵׁם יְהוּ״וְ בְּמִלּוּי אַלְפִּין כָּזֶה): Yod Heh Vav (יו״ד ה״א וָא״ו) which amount to thirty-nine (שֶׁעוֹלִים ט״ל). And because of this likeness Keter is called small relative to Tehiru in this mystery (וּמִפְּנֵי דּוּגְמָה זוֹ הַכֶּתֶר נִקְרָא זְעִיר לְגַבֵּי טְהִירוּ בְּסוֹד זֶה), and likewise Tehiru is called Binah, Adam Kadmon is called Chokhmah, Avir Kadmon Keter (וְכֵן הַטְּהִירוּ נִקְרָא בִּינָה אָדָם קַדְמוֹן נִקְרָא חָכְמָה אֲוִיר קַדְמוֹן כֶּתֶר), so that Keter is in place of Zeir (בְּאֹפֶן שֶׁהַכֶּתֶר הוּא בִּמְקוֹם זְעִיר). Even though there is another likeness higher than this, as is found in Zohar Terumah (הַגַּם שֶׁיֵּשׁ דּוּגְמָה אַחֶרֶת יוֹתֵר גָּבוֹהַּ מִזֶּה כְּמוֹ שֶׁנִּמְצָא בַּזֹּהַר תְּרוּמָה), which says: that from his words it is understood to those who comprehend that Avir Kadmon with all that is within it is in relation to Malkhut (שֶׁאוֹמֵר שֶׁמִתּוֹךְ דְּבָרָיו מַשְׁמָע לַמֵּבִינִים שֶׁאֲוִיר קַדְמוֹן עִם כָּל מַה שֶּׁבְּתוֹכוֹ הוּא בְּעֵרֶךְ מַלְכוּת), relative to the Galifo (Engraving), which is the secret of Ein Sof, the encompassing one called Galifo and the Garment, relative to Zeir, and we have no permission to speak beyond this (לְגַבֵּי הַגַּלִּיפוֹ שֶׁהוּא סוֹד אֵין סוֹף הַמּוּקָף הַנִּקְרָא גַּלִּיפוֹ וְהַמַּלְבּוּשׁ לְעֵרֶךְ זְעִיר וְאֵין לָנוּ רְשׁוּת לְדַבֵּר לְמַעְלָה מִזֶּה). And in the Ze’ir of Keter is engraved within it the Name Kuzu which amounts to thirty-nine (וּבְזְעִיר שֶׁל כֶּתֶר חָקוּק בּוֹ שֵׁם כּוּזוּ שֶׁעוֹלֶה ט״ל), and also in the World of Tikkun it is engraved within the Three Heads (וְגַם בְּעוֹלָם הַתִּקּוּן הוּא חָקוּק בְּתְּלַת רֵישִׁין), but its root is in the Tiferet which is unknown (אֲבָל עִקָּרוֹ בְּתִפְאֶרֶת דְּלָא אִתְיְדַע), that is, the rectification of three from the seven rectifications of the Skull of the Head that is not known (דְּהַיְינוּ תִּקּוּן ג׳ מִז׳ תִּקּוּנֵי גוּלְגָּלְתָּא דְּרֵישָׁא דְּלָא אִתְיְדַע), which are G"T KRA"P"CH - Skull, Dew of Crystal, Membrane of Air, Will of Wills, Pure Wool, Open Providence, and the two nostrils of the Nose (Sifra deTzeniuta 176b) (שֶׁהֵם ג״ט קַר״ע פ״ח [גּוּלְגּוֹלְתָּא טְלָא דְּבְדוֹלְחָא קְרוּמָא דְּאֲוִירָא רְעוּתָא דְּרְעָוִין עַמְרָא נְקִיָּא אַשְׁגָּחוּתָא פְּקִיחָא וְחוֹטְמָאֵי תְּרֵי נוּקְבֵי דְּפַרְדְּשְׁקָא]). And this dew which we have mentioned is that which descends upon the head of Abba (וְהַטַּל הַזֶּה שֶׁאָמַרְנוּ הוּא הַיּוֹרֵד עַל רֹאשׁ אַבָּא), and descends upon the head of Ze’ir, as it is said: “Open to Me, My sister, My companion, My dove, My perfect one, for My head is filled with dew” (וְיוֹרֵד עַל רֹאשׁוֹ שֶׁל זְעִיר שֶׁנֶּאֱמַר פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹאשִׁי נִמְלָא טָל). And this is the dew by which He revived us at the giving of the Torah (וְהוּא הַטַּל שֶׁהֶחֱיָנוּ בְּמַתַּן תּוֹרָה), as is explained in chapter seventy-one there, where I have explained to you this dew sufficiently (עַיֵּן פֶּרֶק ע״א שָׁם בֵּאַרְתִּי לְךָ הַטַּל הַזֶּה דַּי צָרְכּוֹ). And it is the dew with which The Holy One Blessed Be He will in the future resurrect the dead, as it is said: “For Your dew is a dew of lights” (וְהוּא הַטַּל שֶׁעָתִיד הקב״ה לְהַחֲיוֹת בּוֹ אֶת הַמֵּתִים שֶׁנֶּאֱמַר כִּי טַל אוֹרוֹת טַלֶּךָ). And they are two dews - the dew of Arich and the dew of Ze’ir (וְהֵם ב׳ טַלִּין טַל שֶׁל אֲרִיךְ וְטַל שֶׁל זְעִיר). And all those who engage in the Torah, the dew of Torah revives them (וְכָל הָעוֹסְקִים בַּתּוֹרָה טַל תּוֹרָה מְחַיֵּיהוּ), and the key of the dew of the Resurrection of the Dead was in the hand of Elijah the prophet, may his memory be blessed (וְהַמַּפְתֵּחַ שֶׁל הַטַּל תְּחִיַּית הַמֵּתִים הָיָה בְּיַד אֵלִיָּהוּ הַנָּבִיא זִכְרוֹנוֹ לִבְרָכָה), and this is the secret of the Mishnah at the end of tractate Sotah, which says there: “And the Resurrection of the Dead will come through Elijah, of blessed memory” (וְהוּא סוֹד הַמִּשְׁנָה שֶׁל סוֹף מַסֶּכֶת סוֹטָה שֶׁאוֹמֵר שָׁם וְתְּחִיַּית הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב). That is to say, he reveals the secret of the unifications of the Resurrection of the Dead to those worthy of it (רָצָה לוֹמַר הוּא מְגַלֶּה סוֹד הַיִּחוּדִים שֶׁל תְּחִיַּית הַמֵּתִים לָרְאוּיִים אֵלָיו), just as Elijah, may peace be upon him, revealed to Elisha, his student, who revived the son of the Shunammite woman (כְּמוֹ שֶׁגִּלָּה אֵלִיָּהוּ ז״ל לֶאֱלִישָׁע ע״ה תַּלְמִידוֹ שֶׁהֶחֱיָה בֶּן הַשּׁוּנַמִּית), and to our master and teacher, the Holy of Holies, the Ari, of blessed memory (וְלְמוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים הָאֲרִ״י זלה״ה). And these are the unifications which the Ari and his students worked and succeeded in (וְהֵם הַיִּחוּדִים שֶׁפָּעֲלוּ וְהִצְלִיחוּ בָּהֶם הָאֲרִ״י וְתַלְמִידָיו), and they are written with a pen in Sefer Zikaron, in the book Etz Chayim, and some upon the margin (וְהֵם כְּתוּבִים עַל עֵט בְּסֵפֶר זִכָּרוֹן בְּסֵפֶר עֵץ חַיִּים וּקְצָתָם עַל הַגִּלְיוֹן). May it be the will of Hashem, blessed be He, to grant me merit for these unifications together with the other secrets of the Ari, may his memory be blessed, amen (יְהִי רָצוֹן שֶׁיַּזְכֵּנִי הַשֵּׁם יִתְבָּרַךְ אֶל אֵלּוּ הַיִּחוּדִים עִם שְׁאָר סוֹדוֹת הָאֲרִ״י ז״ל אָמֵן).