Chapter Fifty-Eight (פֶּרֶק חֲמִשִּׁים וּשְׁמוֹנָה)

The third Tikkun [Rectification] of Ze’ir Anpin (תִּיקּוּן שְׁלִישִׁי דְזְעֵיר אַנְפִּין)

The third Tikkun [Rectification] of Ze’ir Anpin is as follows (תִּיקּוּן שְׁלִישִׁי דְז״א הוּא): beneath the two openings of the nose (תַּחַת שְׁנֵי נִקְבֵי דְחוֹטְמָא), there is one path (יֵשׁ אוֹרַח אֶחָד), which is somewhat lower than its two sides (שֶׁהוּא מְעַט נָמוּךְ מִן שְׁנֵי צִדָּדָיו), reaching down to the mouth (הַמַּגִּיעַ עַד הַפֶּה), and small hairs, strong and forceful, grow within this path (וּשְׂעָרוֹת קְטַנִּים חֲזָקִים וּמִתְגַּבְּרִים בָּזֶה הָאוֹרַח), and its hairs are powerful judgments (וּשְׂעָרוֹתָיו הֵם דִּינִין תַּקִּיפִין), and they restrain forgiveness from reaching the mouth so that it may say “I have forgiven” (וּמְעַכְּבִים הַסְּלִיחָה לַפֶּה שֶׁיֹּאמַר סָלַחְתִּי), so that the flow should not pass from the nose to the mouth (שֶׁלֹּא יֵצֵא הַשֶּׁפַע מִן הַחוֹטֶם אֶל הַפֶּה). And because of this (וּמִפְּנֵי זֶה), it is not called “forgiving iniquity and passing over transgression” (לֹא נִקְרָא נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע), and the flow is not produced (וְנַעֲשֶׂה שֶׁפַע), for the hairs do not clear the way there (כִּי הַשְּׂעָרוֹת אֵינָם מְפַנִּים מִשָּׁם), and therefore one who wishes to intimidate his fellow (וְלָכֵן מִי שֶׁרוֹצֶה לְגַזֵּם לַחֲבֵרוֹ), so that he should fear and tremble before him (שֶׁיִּהְיֶה לוֹ מוֹרָא וָפַחַד מִלְּפָנָיו), strikes with his finger twice upon this path (שְׁנֵי פְּעָמִים מַכֶּה בְּאֶצְבָּעוֹ עַל זֶה הָאוֹרַח). But in Atika (אֲבָל בְּעַתִּיקָא), this path is rectified (נִתְתַּקַּן הָאוֹרַח הַזֶּה), and it is cleared of all hairs (וְהוּא מְפוּנֶה מִכָּל הַשְּׂעָרוֹת), in order that the flow may pass through this path (כְּדֵי לַעֲבוֹר הַשֶּׁפַע דֶּרֶךְ הָאוֹרַח הַזֶּה), “which always says: I have forgiven” (דְּאָמַר סָלַחְתִּי). And Rashbi, peace be upon him, says there in the Idra (וְאוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם שָׁם בָּאִדְּרָא) (Zohar Bamidbar 133a), concerning this Tikkun [Rectification] of Arich Anpin (אֵצֶל תִּיקּוּן זֶה דַאֲ״א): “We learned: How many straps await that mouth” (תָּנָא, כַּמָּה עַרְקִיסָאוֹת מְחַכָּאָן לְהַהוּא פּוּמָא). And the explanation is (וְהַפֵּירוּשׁ), that Arkesa’ot [straps] is derived from the expression Arakta DeMas’ana [a sandal strap] (עַרְקִיסָאוֹת נִגְזָר מִלְּשׁוֹן עַרְקְתָּא דְמַסָּאנָא), meaning (רוֹצֶה לוֹמַר), how many straps are drawn from it (כַּמָּה רְצוּעוֹת נִמְשָׁכִין מֵהֶם), which are judgment (שֶׁהֵם דִּין), with which to strike one who deserves punishment (לְהַלְקוֹת בּוֹ מִי שֶׁרָאוּי לְהַכּוֹת), and the straps are Abba and Imma, Ze’ir and Nukvah (וְהָרְצוּעוֹת הֵם אַבָּא וְאִמָּא וּזְעֵיר וְנוּקְבָה), and all the other worlds beneath them (וְכָל שְׁאָר הָעוֹלָמוֹת שֶׁלְּמַטָּה מֵהֶם), waiting for that mouth (מְצַפִּים לַפֶּה הַזֶּה), that it should say “I have forgiven” (שֶׁיֹּאמַר סָלַחְתִּי), and send them blessing (וְיִשְׁלַח לָהֶם בְּרָכָה). And that mouth was not revealed to any one of them (וְלֹא נִתְגַּלָּה הַהוּא פּוּמָא לְשׁוּם חַד מִנַּיְיהוּ), except for a brief moment to Moshe Rabbeinu, peace be upon him, concerning the sin of the spies (כִּי אִם לְפִי שָׁעָה לְמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בַּעֲוֹן הַמְּרַגְּלִים), as it is said: “And Hashem said: I have forgiven according to your word” (שֶׁנֶּאֱמַר וַיֹּאמֶר יְהוָ״ה סָלַחְתִּי כִּדְבָרֶךָ) (Numbers 14:20). And it says there the reason why (וְאוֹמֵר הָתָם הַטַּעַם לָמָּה): “it was not revealed to any one of them, for it withdrew” (לָא אִתְגַּלִּי לְחַד מִנַּיְיהוּ, דְּהָא אִסְתַּלַּק), immediately it withdrew into its Tikkunim and became hidden above once again (תֵּכֶף נִסְתַּלֵּק בְּתִיקּוּנָיו וְחָזַר וְנֶעְלַם לְמַעְלָה), for it is only breath emerging from the mouth (כִּי הוּא רַק הֶבֶל הַיּוֹצֵא מִן הַפֶּה), and immediately withdraws (וְנִסְתַּלֵּק תֵּכֶף), meaning (רוֹצֶה לוֹמַר), that it returned and was hidden within its own Tikkunim (שֶׁחָזַר וְנִגְנַז בְּתוֹךְ תִּיקּוּנָיו שֶׁלּוֹ), which surround it like a crown (הַמַּקִּיפִים אוֹתוֹ כְּמוֹ עֲטָרָה), for above and below, and also from the sides, there are Tikkunim (שֶׁהֲרֵי לְמַעְלָה וּלְמַטָּה וְגַם מִן הַצְּדָדִים יֵשׁ תִּיקּוּנִים), which surround it (שֶׁהֵם סְבִיבָיו), “and it was crowned” (וְאִתְעַטַּר), that Tikkun, the breath that emerges from the mouth (אוֹתוֹ הַתִּיקּוּן, הַהֶבֶל הַיּוֹצֵא מִן הַפֶּה), because it goes forth and encircles the mouth (לְפִי שֶׁהוּא הוֹלֵךְ וּמַקִּיף הַפֶּה), in the secret of a crown within all the Tikkunim (בְּסוֹד עֲטָרָה בְּתוֹךְ כָּל הַתִּיקּוּנִים), and from its Tikkunim the flow and blessing descend to what is beneath it (וּמִן תִּיקּוּנָיו יוֹרֵד הַשֶּׁפַע וְהַבְּרָכָה לְמַה שֶּׁלְּמַטָּה הֵימֶנּוּ), namely to the Tikkunim of Ze’ir Anpin (דְּהַיְינוּ לְתִיקּוּנֵי ז״א), but the flow of the mouth itself was not revealed (אֲבָל שֶׁפַע הַפֶּה עַצְמוֹ לֹא נִתְגַּלָּה), except concerning the sin of the spies (אֶלָּא בַּעֲוֹן הַמְּרַגְּלִים). But concerning the sin of the Golden Calf (אֲבָל בַּעֲוֹן הָעֵגֶל), there he attained regret within Himself (שָׁם הִשִּׂיג חֲרָטָה בֵּינוֹ לְבֵין עַצְמוֹ), as it is said: “And Hashem relented concerning the evil” (שֶׁנֶּאֱמַר וַיִּנָּחֶם ה׳ עַל הָרָעָה) (Exodus 32:14), and He did not say, “I have forgiven” (וְלֹא אָמַר סָלַחְתִּי). And the reason is (וְהַטַּעַם הוּא), that in the path of the mouth of Atika the way is cleared of all hairs, which are judgments (כִּי בָּאוֹרַח שֶׁל הַפֶּה דְּעַתִּיקָא הוּא פָּנוּי מִכָּל שְׂעָרוֹת שֶׁהֵם דִּינִים), but in Ze’ir Anpin there are harsh judgments in this path (אֲבָל בְּז״א יֵשׁ בָּאוֹרַח הַזֶּה דִּינִים קָשִׁים), extending all the way to the mouth itself (הַהוֹלְכִים עַד הַפֶּה עַצְמוֹ), and they prevent the flow from coming below (וּמְעַכְּבִים הַשֶּׁפַע שֶׁיָּבוֹא לְמַטָּה), and therefore “his lips are lilies” (וְלָכֵן שְׂפָתוֹתָיו שׁוֹשַׁנִּים) (Song of Songs 5:13), red like a rose (אֲדוּמִים כַּשּׁוֹשַׁנָּה), and because of this it is not called “forgiving iniquity and passing over transgression” (וּמִפְּנֵי זֶה לֹא נִקְרָא נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע), unless flow comes from other Tikkunim [Rectifications] to sweeten its judgments (אִם לֹא שֶׁיָּבוֹא שֶׁפַע מִתִּיקּוּנִים אֲחֵרִים לְהַמְתִּיק דִּינָיו), and only the mouth of Arich Anpin alone says “I have forgiven” (וְלֹא יֵימָא סָלַחְתִּי אֶלָּא פּוּמָא דַאֲ״א לְבַדּוֹ), which is exceedingly hidden and concealed (אֲשֶׁר הוּא גָּנוּז סָתוּם מְאֹד), and was revealed only once to Moshe (וְלֹא נִתְגַּלָּה אֶלָּא לְמֹשֶׁה רַק פַּעַם אֶחָד), as I explained (כִּדְפֵירַשְׁתִּי). But the Tikkun of “and abundant in power” which was transformed to be called “and abundant in kindness” (אֲבָל הַתִּיקּוּן שֶׁל וְרַב כֹּחַ שֶׁנִּתְהַפֵּךְ לְהִקָּרֵא וְרַב חֶסֶד), causes the sweetening of the judgment of the mouth of Ze’ir itself (הוּא גּוֹרֵם לְהַמְתִּיק הַדִּין שֶׁל הַפֶּה דְּזְעֵיר עַצְמוֹ), these are called everlasting kindness (הֵם הַנִּקְרָאִים חֶסֶד עוֹלָם). This is the meaning of what it says in the Idra concerning the Tikkunim of Ze’ir Anpin (זֶהוּ אוֹמְרוֹ בָּאִדְּרָא אֵצֶל תִּיקּוּנֵי ז״א): “And we learned, it is called ‘forgiving iniquity,’ this is the second Tikkun [Rectification], corresponding to Atika Kadisha [the Holy Ancient One]” (וְתָאנָא נוֹשֵׂא עָוֹן אִתְקְרֵי, דָּא תִּיקּוּנָא תַנְיָינָא כְּגוַונָא דְּעַתִּיקָא קַדִּישָׁא), meaning (רוֹצֶה לוֹמַר), it was fitting to be called “forgiving iniquity” (הָיָה רָאוּי לְהִקָּרֵא נוֹשֵׂא עָוֹן), when the sweetening arrives from above (בְּהַגִּיעוֹ מִיתּוּק מִלְמַעְלָה), because it possesses only nine Tikkunim [Rectifications] (כִּי אֵין לוֹ אֶלָּא ט׳), so that the Tikkun of “and passing over transgression” should reach the third Tikkun (כְּדֵי שֶׁיַּגִּיעַ תִּיקּוּן וְעוֹבֵר עַל פֶּשַׁע לְתִיקּוּן ג׳), namely this path (דְּהַיְינוּ הָאוֹרַח הַזֶּה). And because there are harsh judgments in this path (וְלִהְיוֹת שֶׁיֵּשׁ בָּאוֹרַח הַזֶּה דִּינִים קָשִׁים), and the Tikkun of “passing over transgression” is exceedingly hidden (וְתִיקּוּן עוֹבֵר עַל פֶּשַׁע הוּא גָּנוּז מְאֹד), and causes the speech of the mouth (וְגוֹרֵם הַדִּבּוּר שֶׁל הַפֶּה), therefore only the second Tikkun descended below (לָכֵן לֹא יָרְדוּ אֶלָּא הַשֵּׁנִי תִּיקּוּנִים לְמַטָּה), to perform its effect in the Tikkunim of Ze’ir Anpin (לַעֲשׂוֹת פְּעֻלָּה בְּתִיקּוּנֵי זְעֵיר אַנְפִּין), and came to be called “and abundant in kindness” in the second Tikkun (וּבָא לְהִקָּרֵא וְרַב חֶסֶד לַתִּיקּוּן הַשֵּׁנִי). And this is what I wrote (וְזֶהוּ שֶׁכָּתַבְתִּי), that its other Tikkunim, which surround the mouth, descended (וְיָרְדוּ תִּיקּוּנָיו הָאֲחֵרִים שֶׁהֵם סְבִיב הַפֶּה), to sweeten Ze’ir Anpin through its Tikkunim (לְהַמְתִּיק זְעֵיר אַנְפִּין בְּתִיקּוּנָיו), and therefore it says there (וְלָכֵן אוֹמֵר שָׁם): “But because of that path which emerges” (אֲבָל מִשּׁוּם הַהוּא אָרְחָא דְּנָפִיק), “in the third Tikkun beneath the two openings, and small strong hairs fill that path” (בְּתִיקּוּנָא תְלִיתָאָה תְּחוֹת תְּרֵין נוּקְבִין, וְשַׂעֲרִין תַּקִּיפִין זְעֵירִין מַלְיָין לְהַהוּא אָרְחָא), “it is not called here in Ze’ir Anpin ‘forgiving iniquity and passing over transgression’” (לָא אִתְקְרוֹן הָכָא בִּזְעֵיר אַנְפִּין נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע), “and they are established in another place” (וְאִתְקַיְימוּ בַּאֲתַר אָחֳרָא) (Zohar Bamidbar 140b). In the Tikkun of “abundant in kindness” they possess establishment and sweetening (בְּתִיקּוּן רַב חֶסֶד יֵשׁ לָהֶם קִיּוּם וּמִיתּוּק). And therefore it takes both together (וּלְהָכִי נָקִיט שְׁנֵיהֶם), “forgiving iniquity” and “passing over transgression” as one (נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע כַּחֲדָא), and because of this both of them did not descend to Ze’ir Anpin (וּמִפְּנֵי זֶה שְׁנֵיהֶם לֹא יָרְדוּ לִזְעֵיר אַנְפִּין). “And it was taught: Three hundred and seventy-five Chasadim are included in the Chesed of Atik Yomin [Ancient of Days]” (וְתַנְיָא תְּלַת מֵאָה וְשִׁבְעִין וַחֲמֵשׁ חֲסָדִים כְּלִילָן בְּחֶסֶד דְּעַתִּיק יוֹמִין) (Zohar Bamidbar 140b), and they are made from the filling of the Name S”G [63] (וְהֵם נַעֲשִׂים מִמִּלּוּי שֵׁם ס״ג), which equals the Hevel [breath] of the mouth of Ze’ir Anpin (הָעוֹלֶה הֶבֶל הַפֶּה דְזְעֵיר אַנְפִּין), and ten times Hevel [breath] equals Sh”A [370] (וְי׳ פְּעָמִים הֶבֶל עוֹלֶה ש״ע), and together with the five Chasadim that descend below (וְעִם חֲמֵשָׁה חֲסָדִים הַיּוֹרְדִים לְמַטָּה), for the two Atarot [Crowns] are five Chasadim and five Gevurot (כִּי הַתְּרֵין עֲטָרִין הֵם חָמֵשׁ חֲסָדִים וְחָמֵשׁ גְּבוּרוֹת), and since it is not applicable there to speak of an aspect of Gevurot except in relation to the great Chasadim (וּלְהִיוֹת שֶׁאֵין שַׁיָּךְ שָׁם לוֹמַר בְּחִינַת גְּבוּרוֹת אֶלָּא לְעֵרֶךְ הַחֲסָדִים הַגְּדוֹלִים), therefore they are called Gevurot (לָכֵן נִקְרָאִים גְּבוּרוֹת). Therefore the root is an aspect of Chasadim (לָכֵן הַשֹּׁרֶשׁ הוּא בְּחִינַת חֲסָדִים), which are five (שֶׁהֵם חָמֵשׁ), making a total of SH”AH [375] Chasadim (סַךְ הַכֹּל שע״ה חֲסָדִים), which descend from the sixth Tikkun of Arich Anpin (שֶׁהֵם יוֹרְדִים מֵהַתִּיקּוּן הַשִּׁשִּׁי שֶׁל אֲ״א), therefore they are called “and abundant in kindness” (לָכֵן נִקְרָאִים וְרַב חֶסֶד), after the Tikkun “for He delights in kindness” (עַל שֵׁם תִּיקּוּן כִּי חָפֵץ חֶסֶד הוּא) (Micah 7:18), which is the sixth Tikkun (שֶׁהוּא תִּיקּוּן שִׁשִּׁי), as mentioned in the section on the Tikkunei Dikna [Rectifications of the Beard] of Ein (כַּנִּזְכָּר בְּשַׁעַר תִּיקּוּנֵי דִּקְנָא דְּאֵין). Therefore it says (וְלָכֵן אוֹמֵר): “Three hundred and seventy-five Chasadim are included in Atik Yomin [Ancient of Days]” (תְּלַת מֵאָה וְשִׁבְעִין וַחֲמֵשׁ חֲסָדִים כְּלִילִין בְּעַתִּיק יוֹמִין), “and all of them are called the first kindnesses” (וְכֻלְּהוּ אִקְרוּ חַסְדֵי־קַדְמָאֵי), as it is written: “Where are Your former kindnesses?” (דִּכְתִיב אַיֵּה חֲסָדֶיךָ הָרִאשֹׁנִים) (Psalms 89:50), “and all of them are included in the Chesed of Atika Kadisha [the Holy Ancient One], the Concealed of all” (וְכֻלְּהוּ כְּלִילִין בְּחֶסֶד דְּעַתִּיקָא קַדִּישָׁא סְתִימָא דְכֹלָּא), “and the Chesed of Ze’ir Anpin is called everlasting kindness” (וְחֶסֶד דְּזְעֵיר אַנְפִּין אִקְרֵי חֶסֶד־עוֹלָם). “And in Sifra DiTzniuta it is called, concerning the first Chesed of Atik Yomin [Ancient of Days], ‘abundant in kindness’” (וּבְסִפְרָא דִצְנִיעוּתָא קָרֵי בֵּיהּ בְּחֶסֶד קַדְמָאָה דְּעַתִּיק יוֹמִין רַב חֶסֶד), “whereas in Ze’ir Anpin it is called simply kindness” (וּבִזְעֵיר אַנְפִּין חֶסֶד סְתָם), “and because of this it is written here ‘and abundant in kindness’” (וּבְגִין כָּךְ כְּתִיב הָכָא וְרַב חֶסֶד), “and it is written: ‘preserving kindness for thousands’” (וּכְתִיב נֹצֵר חֶסֶד לָאֲלָפִים) (Exodus 34:7), simply stated (סְתָם), “and we established it in this ‘and abundant in kindness’” (וְאוֹקִימְנָא בְּהַאי וְרַב חֶסֶד), “from this the kindness is sweetened to illuminate all the lamps of Ze’ir Anpin” (מֵהַאי אִתְבַּסַּם חֶסֶד לְנַהֲרָא לְכֻלְּהוּ בּוּצִינֵי דְזְעֵיר אַנְפִּין). And in order to understand this discourse (וּכְדֵי לְהָבִין זֶה הַמַּאֲמָר), we shall explain what Rashbi, peace be upon him, says in the Idra (וּכְדֵי לְהָבִין זֶה הַמַּאֲמָר נְבָאֵר מַה שֶּׁאוֹמֵר הָרַשְׁבִּ״י עָלָיו הַשָּׁלוֹם בָּאִדְּרָא) (Zohar Bamidbar 131a), and this is its language (וְזַ״ל): “The first Tikkun arranges the hairs from above, and descends before the opening of the ears in a single strand, in proper measure, until the beginning of the mouth” (תִּיקּוּנָא קַדְמָאָה מְתַקֵּן שַׂעֲרוֹת מִלְעֵילָא..., וְנָחִית מִקַּמֵּי פִּתְחָא דְאוּדְנִין בְּחַד חוּטָא בְּשִׁקּוּלָא טָבָא עַד רֵישָׁא דְפוּמָא)... And afterward he says [in the sixth Tikkun] (וְאוֹמֵר אַחַר כָּךְ [בְּתִקּוּן שִׁשִּׁי]): “Rabbi Yisa arose” (קָם רַבִּי יֵיסָא) (Zohar Bamidbar 133b), “opened and said: ‘And My kindness shall not depart from you,’ and it is written: ‘And with everlasting kindness I have had mercy upon you’; these verses are difficult in relation to one another” (פָּתַח וְאָמַר וְחַסְדִּי מֵאִתָּךְ לֹא יָמוּשׁ וּכְתִיב וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ, הָנֵי קְרָאֵי קַשְׁיָין אַהֲדָדֵי). The explanation is (פֵּירוּשׁ), Rabbi Yosi opened and said: “And My kindness shall not depart from you” (רַבִּי יוֹסֵי פָּתַח וְאָמַר וְחַסְדִּי מֵאִתָּךְ לֹא יָמוּשׁ) (Isaiah 54:10), speaking in the hidden manner concerning this Atika (מְדַבֵּר בְּדֶרֶךְ הַנִּסְתָּר בְּעַתִּיקָא זֶה), and it was difficult for him (וְהוּקְשָׁה לוֹ), because from the words “shall not depart” (מִדְּאָמַר לֹא יָמוּשׁ), it implies that the kindness will be fixed within Him forever (מַשְׁמַע שֶׁיִּהְיֶה קָבוּעַ בּוֹ הַחֶסֶד לְעוֹלָם), if so, why does he afterward diminish the promise (אִם כֵּן לָמָּה מְמַעֵט אַחַר כָּךְ הַהַבְטָחָה), and say: “And with everlasting kindness I have had mercy upon you” (וְאוֹמֵר וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ) (Isaiah 54:8), which implies that it is not fixed within Him forever (מַשְׁמַע שֶׁאֵינוֹ קָבוּעַ בּוֹ לְעוֹלָם), from the fact that He says “I have had mercy upon you” (מִדְּאָמַר רִחַמְתִּיךְ), and every matter that comes through the power of mercy is not permanent (וְכָל דָּבָר שֶׁבָּא בְּכֹחַ הָרַחֲמִים אֵינוֹ קָבוּעַ). And he answers: “There is an inward kindness” (וְתֵירֵץ אִית חֶסֶד דְּלְגָאו), namely this Tikkun whose name is “For He delights in kindness” (הַיְינוּ תִּיקּוּן זֶה שֶׁשְּׁמוֹ כִּי חָפֵץ חֶסֶד הוּא) (Micah 7:18), and it is called “the inward kindness” (וְהוּא נִקְרָא חֶסֶד דְּלְגָאו), because it is the secret of the soul that is within this Atika (מִפְּנֵי שֶׁהִיא סוֹד הַנְּשָׁמָה אֲשֶׁר בְּעַתִּיקָא זֶה). For you already know (כִּי כְּבָר יָדַעְתָּ), that the soul of the seven Tikkunim [Rectifications], Galgalta [skull], Tala Di-Vdolcha [the Dew of Bdellium], Kruma De-Avira [Membrane of the Air], Re'uva De-Re'uvin [the forehead of favor], Amar Neqe [the pure wool hairs], Pekicha De-La Na'im [the ever-open eye], and Chutma [the nose of breath] (שֶׁהַנְּשָׁמָה שֶׁל הַז׳ תִּיקּוּנִים ג״ט קר״ע פ״ח), which are in this Atika (שֶׁיֵּשׁ בְּעַתִּיקָא זֶה), is from the seven Sefirot, from Chesed and below (וְהוּא מִן ז׳ סְפִירוֹת, מֵחֶסֶד וּלְמַטָּה), of the Head that is not known (שֶׁל רֵישָׁא דְּלָא אִתְיְידַע), which is called Atik Yomin [Ancient of Days] (הַנִּקְרָא עַתִּיק יוֹמִין). And because of this (וְלָזֶה), this Atika is called Atik Yomin [Ancient of Days] (נִקְרָא עַתִּיקָא זֶה עַתִּיק יוֹמִין), after those Sefirot of the Head that is not known (עַל שֵׁם אוֹתָם הַסְּפִירוֹת שֶׁל רֵישָׁא דְּלָא אִתְיְידַע), which are included within this Atika (הַכְּלוּלִים בְּעַתִּיקָא זֶה), and give it life-force, as stated (וְנוֹתְנִים לוֹ חַיּוּת כָּאָמוּר). And because this Chesed of this Tikkun (וּלְפִי שֶׁחֶסֶד זֶה שֶׁל הַתִּיקּוּן זֶה), is bestowed from the Chesed of the Head that is not known (נִשְׁפָּע מִן הַחֶסֶד שֶׁל רֵישָׁא דְּלָא אִתְיְידַע), which is like the soul within the body (שֶׁהוּא כְּמוֹ הַנְּשָׁמָה שֶׁהִיא בְּתוֹךְ הַגּוּף), it is called “the inward kindness” (נִקְרָא חֶסֶד דְּלְגָאו). And all this Chesed (וְכָל חֶסֶד זֶה), Atika was promised (הוּבְטַח עַתִּיקָא), that it shall never depart from it (שֶׁלֹּא יָמוּשׁ מִמֶּנּוּ לְעוֹלָם), for these attributes do not depend upon the deeds of those below (כִּי אֵלֶּה הַמִּדּוֹת אֵינָם תְּלוּיִים בְּמַעֲשֵׂה הַתַּחְתּוֹנִים), and therefore they descend forever (וְלָהֵם הֵם יוֹרְדִים לְעוֹלָם). And what it says: “And with everlasting kindness I have had mercy upon you” (וּמַה שֶּׁאָמַר וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ) (Isaiah 54:8), this refers to another Chesed [Kindness] (הַיְינוּ חֶסֶד אַחֵר), from which the Galgalta [Skull] itself is formed (שֶׁנַּעֲשָׂה מִמֶּנָּה גֻּלְגַּלְתָּא עַצְמוֹ), and it is called “the outer kindness” (וְהוּא נִקְרָא חֶסֶד דְּלְבַר), because all seven — Galgalta [Skull], Tala Di-Vdolcha [Dew of Crystal Purity], Kruma De-Avira [Membrane of the Air], Re'uva De-Re'uvin [Forehead of Favor], Amar Naqe [Pure Wool], Pekicha De-La Na'im [The Eye That Neither Slumbers Nor Sleeps], and Chutma [Nose] (מִפְּנֵי שֶׁכָּל הַז׳ ג״ט קר״ע פ״ח), are vessels (הֵם כְּלִי), for the seven Sefirot of the Head that is not known (לְז׳ סְפִירוֹת שֶׁל רֵישָׁא דְּלָא אִתְיְידַע), which give life and strength to these seven Tikkunim that are in this Atika (הַנּוֹתְנִים חַיּוּת וְכֹחַ לְאֵלּוּ הַז׳ תִּיקּוּנִים שֶׁבְּעַתִּיקָא זוֹ). And just as the vessels are external (וּכְשֵׁם שֶׁהַכֵּלִים הֵם לְבַר), so too this Chesed is external (כָּךְ חֶסֶד זֶה הוּא לְבַר), not that Chesed of the Head that is not known which is included within Atika (לֹא הַחֶסֶד זֶה שֶׁל רֵישָׁא דְּלָא אִתְיְידַע הַכָּלוּל בְּעַתִּיקָא). And there is yet another reason (וְעוֹד יֵשׁ טַעַם אַחֵר), and it is the principal one (וְהוּא עִיקָר), why it is called “the outer kindness” (לָמָּה נִקְרָא חֶסֶד דְּלְבַר): for you already know (שֶׁכְּבָר יָדַעְתָּ), that from the Keter and Chokhmah of Atika (שֶׁכֶּתֶר וְחָכְמָה שֶׁל עַתִּיקָא), the Galgalta [Skull] of Abba and Imma is formed (נַעֲשֶׂה מִמֶּנּוּ הַגֻּלְגַּלְתָּא שֶׁל אַבָּא וְאִמָּא). And from the Chesed of Atika (וּמִן הַחֶסֶד שֶׁל עַתִּיקָא), the Partzuf of Abba is formed (נַעֲשֶׂה פַּרְצוּף אַבָּא), and from the Gevurah the Partzuf of Imma (וּמִן הַגְּבוּרָה פַּרְצוּף אִמָּא), and from the Tiferet comes the union of Abba and Imma (וּמִן הַתִּפְאֶרֶת בָּא הַזִּוּוּג שֶׁל אַבָּא וְאִמָּא), and from the Netzach Ze’ir is formed (וּמִן הַנֶּצַח נַעֲשֶׂה זְעֵיר), and from the Hod its Nukvah (וּמִן הוֹד נוּקְבֵיהּ), and the Yesod of Atika unites them (וִיסוֹד שֶׁל עַתִּיקָא מְזַוְּגָם). And you already know (וּכְבָר יָדַעְתָּ), that Netzach, Hod, and Yesod enter and spread throughout the body of Arich (שֶׁנה״י הֵם נִכְנָסִין וּמִתְפַּשְׁטִים בְּגוּפוֹ שֶׁל אֲרִיךְ), and they are like a soul to him (וְהֵם כְּמוֹ נְשָׁמָה אֵלָיו), and from the Binah of Atika (וּמִן הַבִּינָה שֶׁל עַתִּיקָא), the Galgalta [Skull] of Abba and Imma is formed (נַעֲשֶׂה מִמֶּנָּה הַגֻּלְגַּלְתָּא שֶׁל אַבָּא וְאִמָּא), and you already know (וּכְבָר יָדַעְתָּ), that the Netzach, Hod, and Yesod of this Atika are always called outside the body (שֶׁנה״י שֶׁל עַתִּיקָא זוֹ הֵם נִקְרָאִים לְעוֹלָם לְבַר מִגּוּפָא), or alternatively (אִי נָמֵי), Ze’ir and its Nukvah, which are formed from Netzach, Hod, and Yesod (זְעֵיר וְנוּקְבֵיהּ הַנַּעֲשִׂים מִנה״י), are always called outside the body (הֵם נִקְרָאִים לְעוֹלָם לְבַר מִגּוּפָא). And since you already know (וּלְפִי שֶׁכְּבָר יָדַעְתָּ), that within the Netzach, Hod, and Yesod of Atika, from which Ze’ir and its Nukvah are formed (שֶׁבְּנה״י שֶׁל עַתִּיקָא שֶׁנַּעֲשֶׂה מֵהֶם זְעֵיר וְנוּקְבֵיהּ), there was included the Chesed of Atika (הָיוּ כְּלוּלִים מִן הַחֶסֶד שֶׁל עַתִּיקָא), and they derive benefit from this Gevurah within Atika (וְנֶהֱנִים מִגְּבוּרָה זוֹ שֶׁבְּעַתִּיקָא), for from the Gevurah of Atika the Partzuf of Imma is formed (שֶׁהֲרֵי מִן הַגְּבוּרָה שֶׁל עַתִּיקָא נַעֲשֶׂה פַּרְצוּף אִמָּא), and Imma gave birth to Ze’ir and its Nukvah (וְאִמָּא יָלְדָה לִזְעֵיר וּנוּקְבֵיהּ), and this is the meaning of what is written: “The world shall be built through kindness” (וְהַיְינוּ דִּכְתִיב עוֹלָם בְּחֶסֶד יִבָּנֶה) (Psalms 89:3), for the Gevurah within this Atika is Chesed in relation to that which is below it (שֶׁהַגְּבוּרָה שֶׁבְּעַתִּיקָא זוֹ הִיא חֶסֶד לְעֵרֶךְ מַה שֶּׁלְּמַטָּה). And since Ze’ir and its Nukvah and the other worlds shine according to the deeds of those below (וּלְפִי שֶׁזְּעֵיר וּנוּקְבֵיהּ וּשְׁאָר עוֹלָמוֹת מְאִירִין בְּמַעֲשֵׂה הַתַּחְתּוֹנִים), and when Israel is not worthy (וּכְשֶׁאֵין יִשְׂרָאֵל הֲגוּנִים), then this Gevurah does not illuminate to Ze’ir and its Nukvah (אָז אֵינוֹ מֵאִיר גְּבוּרָה זוֹ לִזְעֵיר וּנוּקְבֵיהּ), therefore Atika was not promised that it would never depart (לָזֶה לֹא הוּבְטַח עַתִּיקָא שֶׁלֹּא יָמוּשׁ), and this is sufficient (וְדַי בָזֶה).

And let us return to explain the third Tikkun [Rectification] of Ze’ir Anpin mentioned in the Idra (וְנַחֲזוֹר לְפָרֵשׁ תִּיקּוּן הַשְּׁלִישִׁי דְז״א הָאָמוּר בָּאִדְּרָא) (Zohar Bamidbar 140b), and this is its language (וְזַ״ל): “We learned: This path that descends beneath the two openings of the nose, there are small hairs there, filling that path” (תָּאנָא הַאי אָרְחָא דְּנָחִית תְּחוֹת תְּרֵין נוּקְבִין דְחוֹטְמָא, שַׂעֲרִין זְעֵירִין תַּמָּן, מַלְיָין לְהַהוּא אָרְחָא), “that path is not called ‘passing over transgression,’ because there is no place for it to pass through, for two reasons” (לָא אִקְרֵי הַהוּא אָרְחָא עוֹבֵר עַל פֶּשַׁע דְּלֵית אֲתַר לְאַעְבָּרָא לֵיהּ בִּתְרֵי גַוְונֵי), “one, because of the hairs found in that path, it is a difficult place to pass through” (חַד מִשּׁוּם שַׂעֲרֵי דְּאִשְׁתַּכְּחוּ בְּהַהוּא אָרְחָא הוּא אֲתַר קַשְׁיָא לְאַעְבָּרָא), meaning (רוֹצֶה לוֹמַר), that the flow cannot pass through there because the hairs prevent the passage of the flow (הַשֶּׁפַע אֵינוֹ יָכוֹל לַעֲבֹר דֶּרֶךְ שָׁם מִפְּנֵי הַשְּׂעָרוֹת הַמְעַכְּבִים הַעֲבָרַת הַשֶּׁפַע), “and one, because it descends and passes until the beginning of the mouth” (וְחַד מִשּׁוּם דְּנָחִית לְאַעְבָּרָא עַד רֵישָׁא דְפוּמָא), which is a harsh judgment (שֶׁהוּא דִּין קָשֶׁה), because of the lips (מִכֹּחַ הַשְּׂפָתַיִם), and concerning this it is written: “His lips are lilies” (וְעַל דָּא כְּתִיב שְׂפָתוֹתָיו שׁוֹשַׁנִּים) (Song of Songs 5:13), red like a rose (סוּמְקִין כְּוַרְדָּא), “flowing myrrh” (מוֹר עוֹבֵר), intense redness (סוּמְקָא תַּקִּיף). “And this path here threatens in two ways and is not sweetened” (וְהַאי אוֹרְחָא דְּהָכָא, בִּתְרֵי גַוְונֵי אַגְזִים וְלָא אִתְבַּסַּם), “from here, one who wishes to threaten strikes twice with his hand upon this path” (מִכָּאן מָאן דְּבָעֵי לְאַגְזָמָא, תְּרֵי זִמְנֵי בָּטַשׁ בִּידֵיהּ בְּהַאי אוֹרְחָא), and this is as I explained at the beginning of this Tikkun (וְהוּא כְּמוֹ שֶׁפֵּרַשְׁתִּי בִּתְחִלַּת תִּיקּוּן זֶה).