Chapter Fifty-Nine (פֶּרֶק חֲמִשִּׁים וְתִשְׁעָה)

The fourth Tikkun [Rectification] of Ze’ir Anpin consists of the two beds of spices that cover the cheeks (תִּיקּוּן רְבִיעִי שֶׁל ז״א הֵם שְׁנֵי עֲרוּגוֹת הַבֹּשֶׂם הַמְכַסִּים הַלְּחָיַיִם), they are the hairs of the beard that extend lengthwise on the two sides of the face and cover the cheeks (הֵם הַשְּׂעָרוֹת שֶׁל הַזָּקָן הַהוֹלְכִים בָּאֹרֶךְ מִשְּׁנֵי צִדְדֵי הַפָּנִים וּמְכַסִּים הַלְּחָיַיִם), as it is said: “His cheeks are like beds of spices” (כְּמוֹ שֶׁנֶּאֱמַר לְחָיָיו כַּעֲרוּגוֹת הַבֹּשֶׂם) (Song of Songs 5:13), and we translate it: “fragrant areas” (וּמְתַרְגְּמִינַן תַּקְרוֹבְתָא דְבוּסְמָא). And this is its language in the Idra Rabba (וְזֶה לְשׁוֹנוֹ בָּאִדְּרָא רַבָּא): “The fourth Tikkun: from this path of hairs, hairs emerge, are arranged, and descend upon the cheeks” (תִּיקּוּנָא רְבִיעָאָה, הַאי אָרְחָא דְשַׂעֲרֵי נָפִיק שַׂעֲרֵי וְאִתְתַּקַּן וְנָחִית בְּעוֹלְעוֹי), meaning upon the cheeks, in the fragrant areas (פֵּירוּשׁ בְּהַלְּחָיַיִם בְּתַקְרוֹבְתָאֵי דְבוּסְמָא), “this Tikkun is beautiful and fitting to behold, it is Hod and Hadar, Supernal Hod” (הַאי תִּיקּוּנָא יָאָה וְשַׁפִּירָא לְאִתְחֲזָאָה, הוֹד וְהָדָר הוּא, הוֹד עִלָּאָה), and because the Hod of Abba and the Hod of Imma participate in it (וּמִפְּנֵי שֶׁמִּשְׁתַּתְּפִים בּוֹ הוֹד דְאַבָּא וְהוֹד דְאִמָּא), therefore this Tikkun is called Hod and Hadar (לָכֵן נִקְרָא הַתִּיקּוּן הַזֶּה הוֹד וְהָדָר). For the Hod of Imma is called Hod (כִּי הוֹד דְאִמָּא נִקְרָא הוֹד), its translation being beauty and attractiveness of the beard (תַּרְגּוּמוֹ שׁוּפְרָא וְיוֹפִי שֶׁל הַזָּקָן), and it is the Tiferet and beauty of the face (וְהוּא תִּפְאֶרֶת וְיוֹפִי שֶׁל הַפָּנִים), while the Hod of Abba is called Hadar (וְהוֹד דְאַבָּא נִקְרָא הָדָר), for it is more inclusive of varieties of beauty than the Hod of Imma (שֶׁהוּא יוֹתֵר כָּלוּל מִמִּינֵי יוֹפִי מִן הוֹד דְאִמָּא). And all this is because Abba and Imma were included within the Netzach and Hod of Tevunah (וְכָל זֶה הוּא שֶׁנִּכְלְלוּ אַבָּא וְאִמָּא בְּנֵצַח וְהוֹד דִּתְבוּנָה), namely their higher Partzufim within their lower Partzufim (דְּהַיְינוּ פַּרְצוּפֵיהֶם הָעֶלְיוֹנִים בְּפַרְצוּפֵיהֶם הַתַּחְתּוֹנִים), and all this occurs when the fourth Tikkun of Arich Anpin shines (וְכָל זֶה הוּא כְּשֶׁמֵּאִיר תִּיקּוּן רְבִיעִי שֶׁל אֲ״א), which is called Kruma De-Avira [Membrane of the Air] (הַנִּקְרָא קְרוּמָא דַאֲוִירָא), which is Tiferet of the Malkhut of the Head that is not known (שֶׁהוּא ת״ת דְּמַלְכוּת דְּלָא אִתְיְידַע), standing in the middle (הָעוֹמֵד בָּאֶמְצַע). And its light is divided into the two sides of the cheeks, to the two sides of the beard (וּמִתְחַלֵּק אוֹרוֹ לִשְׁנֵי צִדְדֵי הַלְּחָיַיִם לִשְׁנֵי צִדְדֵי הַזָּקָן), which cover the cheeks on the right and on the left (הַמְכַסִּים הַלְּחָיַיִם מִיָּמִין וּמִשְּׂמֹאל), and all this occurs when this Tiferet is revealed (וְכָל זֶה כְּשֶׁמִּתְגַּלֶּה הַתִּפְאֶרֶת הַזֶּה), upon the fourth Tikkun of Ze’ir Anpin (עַל הַתִּיקּוּן הָרְבִיעִי דְז״א), to divide the judgments of Ze’ir Anpin, which are the hairs (לְחַלֵּק דִּינֵי זְעֵיר אַנְפִּין שֶׁהֵם הַשְּׂעָרוֹת), and sweetens them (וּמְמַתֵּק אוֹתָם). And on the right side it is called “forgiving iniquity” (וְנִקְרָא מִצַּד יָמִין נוֹשֵׂא עָוֹן), and on the left side it is called “passing over transgression” (וּמִצַּד שְׂמֹאל נִקְרָא עוֹבֵר עַל פֶּשַׁע), for the transgression is transformed into abundance (שֶׁמִּתְהַפֵּךְ הַפֶּשַׁע לְשֶׁפַע), and it divides the judgments into two parts (וּמְחַלֵּק הַדִּינִים לִשְׁנֵי חֲלָקִים), so that the judgments will not remain together (כְּדֵי שֶׁלֹּא יִהְיוּ הַדִּינִים יַחַד). And this Tikkun divides them into two parts (וְהַתִּיקּוּן הַזֶּה מְחַלֵּק אוֹתָם לִשְׁנֵי חֲלָקִים), and they no longer have the power to prevail (וְאֵין לָהֶם כֹּחַ לְהִתְגַּבֵּר), and they become weakened (וְנַעֲשׂוּ חַלָּשִׁים), so as not to give strength and power to the judgments of the Other Side, Heaven forbid (לְתִתָּם כֹּחַ וְתִגְבּוֹרוֹת לַדִּינִים שֶׁל סִטְרָא אָחֳרָא חַס וְשָׁלוֹם), rather they are sweetened (אֶלָּא נִמְתָּקִים), and they become a plague to the nations of the world and a healing to Israel (וְהֵם נֶגֶף לְאֻמּוֹת הָעוֹלָם וּרְפוּאָה לְיִשְׂרָאֵל). And this is what it says in the Idra concerning the Tikkunim of Ze’ir Anpin, and this is its language (וְזֶהוּ אוֹמְרוֹ בָּאִדְּרָא בְּתִיקּוּנֵי ז״א וְזֶה לְשׁוֹנוֹ): “And it was taught: Supernal Hod emerges, is crowned, and flows to unite in the cheeks, and is called the Hod of the beard” (וְתַנְיָא הוֹד עִלָּאָה נָפִיק וְאִתְעַטַּר וְנָגִיד לְאִתְחַדָא בְּעוֹלְעוֹי, וְאִתְקְרֵי הוֹד זָקָן), “and from this depends Hod and Hadar, these garments with which he is clothed, and they are a precious robe” (וּמֵהַאי תַּלְיָא הוֹד וְהָדָר, אִלֵּין לְבוּשִׁין דְּאִתְלַבַּשׁ בְּהוֹ וְאִינוּן פּוּרְפִּירָא יַקִּירָא), as it is written: “You have clothed Yourself with majesty and splendor” (דִּכְתִיב הוֹד וְהָדָר לָבָשְׁתָּ) (Psalms 104:1), for Ze’ir Anpin (לְז״א), to cover the sides of the cheeks (לְכַסּוֹת צִדְדֵי הַלְּחָיַיִם). And also rooted within them are two times MNTZP”KH (וְגַם נִשְׁרָשׁ בָּהֶם ב׳ פְּעָמִים מנצפ״ך), which equal Parpar [Butterfly] (הָעוֹלֶה פַּרְפַּר), the secret of the Purpira [robe] mentioned above (סוֹד פּוּרְפִּירָא הַנִּזְכָּר), and through the Hod of Abba and the Hod of Imma, which are doubled (וּבְהוֹד דְאַבָּא וְדְאִמָּא שֶׁהֵם כְּפוּלִים), they are sweetened (נִמְתָּקִים), and this is the fourth Tikkun [Rectification] (וְהוּא תִּיקּוּן רְבִיעִי). And it is also the ninth Tikkun (וְהוּא גַּם כֵּן תִּיקּוּן תְּשִׁיעִי), of the single strand that encircles the beard (לְחַד חוּטָא דַאֲסַחֵר סְבִיב הַזָּקָן), and begins behind the ears (וּמַתְחִיל מֵאֲחוֹרֵי הָאָזְנַיִם), to establish a boundary (לָתֵת שִׁעוּר), so that the hairs should not spread further to cover the face on both sides (שֶׁלֹּא יִתְפַּשְׁטוּ יוֹתֵר לְכַסּוֹת הַפָּנִים מִשְּׁנֵי צְדָדִים), and also the throat (וְגַם הַגָּרוֹן), and also the two locks of the beard hanging below (וְגַם בִּשְׁנֵי שִׁבֹּלֶת הַזָּקָן הַתּוֹלִים לְמַטָּה), so that they should not spread further (שֶׁלֹּא יִתְפַּשְׁטוּ יוֹתֵר). Thus it is both the fourth and the ninth Tikkun (נִמְצָא שֶׁהוּא תִּיקּוּן רְבִיעִי וּתְשִׁיעִי), and because it clothes the cheeks (וּמִפְּנֵי שֶׁמַלְבִּישׁ הַלְּחָיַיִם), and also the Tzelem [Image] of Ze’ir Anpin is drawn from this light (וְגַם הַצֶּלֶם שֶׁל ז״א נִמְשָׁךְ מֵזֶה הָאוֹר), therefore it is called a garment (לָכֵן נִקְרָא לְבוּשׁ), and it protects from the accusers who seize hold of Ze’ir Anpin (וְהוּא מַצִּיל מִן הַמְקַטְרְגִים הָאוֹחֲזִים בְּז״א), as long as the Tzelem [Image] remains upon him (כָּל זְמַן שֶׁהַצֶּלֶם עָלָיו), as it is said: “Surely man walks in an image” (שֶׁנֶּאֱמַר אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ) (Psalms 39:7), which is Ze’ir Anpin (שֶׁהוּא ז״א), as it is said: “For in the image” (שֶׁנֶּאֱמַר כִּי בְּצֶלֶם), of the Living Elohim, the Supernal Imma, “He made the man” (אֱלֹהִים חַיִּים אִמָּא עִילָּאָה עָשָׂה אֶת הָאָדָם) (Genesis 1:27), which is Ze’ir Anpin (שֶׁהוּא ז״א). And immediately afterward it says: “And your fear and your dread shall be upon every beast” (וְסָמִיךְ לֵיהּ וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת) (Genesis 9:2), “of the field which Hashem blessed” (הַשָּׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳) (Genesis 27:27), which are the Klipot that flee when the Tzelem [Image] comes from the Supernal Imma (שֶׁהֵם הַקְּלִיפּוֹת הַבּוֹרְחִים כְּשֶׁיָּבוֹא הַצֶּלֶם מֵאִמָּא עִילָּאָה). And this is the meaning of: “The Tikkunim with which he is clothed, and through which he is rectified in this image of Adam, more than all other images” (וְזֶהוּ אוֹמְרוֹ תִּיקּוּנִין דְּאִתְלַבַּשׁ בְּהוֹ וְאִתְתַּקַּן בְּהַאי דְיוֹקְנָא דְאָדָם יַתִּיר לְכָל דְיוֹקְנִין), “and we learned: this Hod, when it is illuminated by the illumination of the Supernal beard” (וְתָאנָא הַאי הוֹד, כַּד אִתְנְהִיר בִּנְהִירוּ דְּדִיקְנָא עִלָּאָה), which is the beard of Arich Anpin (שֶׁהוּא הַזָּקָן שֶׁל אֲ״א), when it illuminates the beard of Ze’ir Anpin (כְּשֶׁמֵּאִיר בְּדִיקְנָא שֶׁל ז״א), “then it spreads into the other radiant Tikkunim” (כְּדֵין אִתְפַּשְׁט בִּשְׁאָר תִּיקּוּנִין נְהִירִין), “this is ‘forgiving iniquity’ from this side” (הַאי הוּא נוֹשֵׂא עָוֹן מֵהַאי גִּיסָא), from the side of the right (שֶׁל צַד יָמִין), the hairs covering the right cheek (הַשְּׂעָרוֹת הַמְכַסִּים הַלְּחִי הַיְמָנִי), “and ‘passing over transgression’ from this side” (וְעוֹבֵר עַל פֶּשַׁע מֵהַאי גִּיסָא), from the side of the left (שֶׁל צַד הַשְּׂמֹאל), which covers the left cheek (הַמְכַסֶּה הַלְּחִי הַשְּׂמָאל), and transforms transgression into abundance (וּמְהַפֵּךְ הַפֶּשַׁע לְשֶׁפַע). For when there is strong judgment (כִּי כְּשֶׁיֵּשׁ דִּין חָזָק), and the beard of Arich Anpin does not illuminate below, Heaven forbid (וְהַזָּקָן שֶׁל אֲ״א אֵינוֹ מֵאִיר לְמַטָּה חַס וְשָׁלוֹם), because of the sins and transgressions of the Children of Israel (בְּסִבַּת חַטָּאֵי וּפִשְׁעֵי בְּנֵי יִשְׂרָאֵל), then transgression becomes strengthened, Heaven forbid (אָז הַפֶּשַׁע מִתְגַּבֵּר חַס וְשָׁלוֹם), and abundance is absent and withheld (וְשֶׁפַע נֶעְדֶּרֶת וְנִתְעַכֵּב), and the external forces become strengthened, Heaven forbid (וְהַחִיצוֹנִים מִתְגַּבְּרִים חַס וְשָׁלוֹם). And specifically in Ze’ir Anpin it is divided into the aspects of right and left (וְדַוְקָא בְּז״א נֶחְלַק לִבְחִינַת יָמִין וּשְׂמֹאל), at a time of favor in their operations (בְּעֵת רָצוֹן בִּפְעֻלּוֹתֵיהֶם), and they are divided into the two aforementioned Tikkunim (וְנֶחְלָקִים לִשְׁנֵי תִּיקּוּנִים הַנִּזְכָּר), but in Ein and in Arich Anpin they are one Tikkun (אֲבָל בְּאֵין וּבַאֲ״א הֵם תִּיקּוּן אֶחָד), as I explained in its place (כִּדְפֵירַשְׁתִּי בִּמְקוֹמוֹ). And “passing over transgression” is in the path beneath His mouth (וְעוֹבֵר עַל פֶּשַׁע הוּא בָּאוֹרַח שֶׁתַּחַת הַפֶּה דִילֵיהּ), whereas in Ze’ir Anpin it is only in the two cheeks (וּבְז״א אֵינוֹ אֶלָּא בִּשְׁנֵי הַלְּחָיַיִם), and this is the meaning of: “His cheeks” (וְזֶהוּ אוֹמְרוֹ וּבְגִין כָּךְ לְחָיָיו כְּתִיב), which is a plural expression (וּמִיעוּט רַבִּים שְׁנַיִם), and they are the two Tikkunim, as I explained (וְהֵם שְׁנֵי תִּיקּוּנִים כִּדְפֵירַשְׁתִּי). “And in Sifra DiTzniuta it is called Hod, Hadar, and Tiferet” (וּבִצְנִיעוּתָא דְסִפְרָא אִקְרֵי הוֹד וְהָדָר וְתִפְאֶרֶת), meaning (רוֹצֶה לוֹמַר), the Tiferet of Arich Anpin gives them this Tikkun (ת״ת שֶׁל אֲ״א נוֹתֵן לָהֶם הַתִּיקּוּן הַזֶּה), as I explained above (כִּדְפֵירַשְׁתִּי לְעֵיל), “for Tiferet is ‘passing over transgression’” (דְּהָא תִּפְאֶרֶת הוּא עוֹבֵר עַל פֶּשַׁע), as it is said: “And his glory is to pass over transgression” (שֶׁנֶּאֱמַר וְתִפְאַרְתּוֹ עֲבוֹר עַל פָּשַׁע) (Proverbs 19:11), namely His known Tiferet of Atika (דְּהַיְינוּ תִּפְאַרְתּוֹ הַיָּדוּעַ שֶׁל עַתִּיקָא), whose way is always to pass over transgression (דַּרְכּוֹ לִהְיוֹתוֹ עוֹבֵר עַל פֶּשַׁע תָּמִיד), and not the lower Tiferet [Beauty] (וְלֹא הַתִּפְאֶרֶת שֶׁל מַטָּה), therefore at a time of favor (וְלָכֵן בְּעֵת רָצוֹן), this Tiferet is revealed upon the beard of Ze’ir Anpin (מִתְגַּלֶּה הַתִּפְאֶרֶת הַזֶּה עַל הַזָּקָן דְז״א), and it too passes over transgression (וְעוֹבֵר עַל פֶּשַׁע גַּם הוּא). “And we learned: This Tiferet we establish only in the ninth Tikkun” (וְתָאנָא הַאי תִּפְאֶרֶת לָא אוֹקִימְנָא אֶלָּא בְּתִיקּוּנָא תְשִׁיעָאָה), as it is said (כְּמָה דְאַתְּ אָמַר): “The glory of young men is their strength” (תִּפְאֶרֶת בַּחוּרִים כֹּחָם) (Proverbs 20:29), “and it is called Tiferet” (וְקָרֵי תִּפְאֶרֶת), for he rises from the level of a youth (כִּי הוּא עוֹלֶה מִמַּדְרֵגַת נַעַר), to a chosen young man like the cedars in Gadlut [Greatness] (לְבָחוּר כַּאֲרָזִים בְּגַדְלוּת), in whom a small beard becomes visible (שֶׁנִּרְאֶה בּוֹ זָקָן קָטָן), in comparison to the beard of Atika, which is great (בְּעֵרֶךְ זְקַן עַתִּיקָא שֶׁהוּא גָּדוֹל), and white as snow (וְהוּא לָבָן כַּשֶּׁלֶג), as it is said: “And His garment was white as snow” (שֶׁנֶּאֱמַר וּלְבוּשֵׁהּ כִּתְלַג חִוָּר) (Daniel 7:9). This is the beard called a garment (הוּא הַזָּקָן הַנִּקְרָא לְבוּשׁ), which clothes half of His body down to the navel (הַמַלְבִּישׁ חֲצִי גּוּפוֹ עַד הַטַּבּוּר), for His beard hangs down to the navel of the heart (כִּי דִּיקְנָא דִילֵיהּ תַּלְיָא עַד טַבּוּרָא דְלִבָּא), and Abba and Imma are clothed within it (וּמְלוּבָשִׁים בּוֹ אַבָּא וְאִמָּא), whereas the beard of Ze’ir Anpin reaches only to the beginning of the intestines (אֲבָל דִּיקְנָא דְז״א אֵינוֹ מַגִּיעַ אֶלָּא עַד רֵישָׁא דִמְעוֹי), namely to the top of the intestines (דְּהַיְינוּ עַד רֹאשׁ הַמֵּעַיִם), which is higher up (שֶׁהוּא יוֹתֵר לְמַעְלָה). And the hairs of the head and beard are black as a raven (וּשְׂעָרוֹתָיו שֶׁל הָרֹאשׁ וְהַזָּקָן הֵם שְׁחוֹרוֹת כָּעוֹרֵב), and they become whitened through the hairs of the beard and head of Atik Yomin [Ancient of Days] at a time of favor (וּמִתְלַבְּנִים עַל יְדֵי שַׂעֲרוֹתָיו שֶׁל הַזָּקָן וְהָרֹאשׁ דְּעַתִּיק יוֹמִין בְּעֵת רָצוֹן), and Bachur [young man] equals RY”V [216] (וּבָחוּר גִּימַטְרִיָּא רי״ו), which is Aryeh [lion] (שֶׁהוּא אַרְיֵה), which is the value of three times Chesed [Kindness] (שֶׁהֵם חֶשְׁבּוֹן ג׳ פְּעָמִים חֶסֶד). And this is the secret of the strength of the young man and the lion (וְזֶהוּ סוֹד כֹּחַ הַבָּחוּר וְהָאַרְיֵה), which cast Pharaoh and his army into the sea (שֶׁהִשְׁלִיךְ פַּרְעֹה וְחֵילוֹ בַּיָּם), namely: “six hundred chosen chariots” (דְּהַיְינוּ שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר) (Exodus 14:7), belonging to him (דִּילֵיהּ), “and captains over all of them” (וְשָׁלִישִׁים עַל כֻּלּוֹ) (Exodus 14:7), for he arranged his army corresponding to three times Chesed [Kindness], which equals Aryeh [lion] (שֶׁהָיָה מְסַדֵּר חֵילוֹ כְּנֶגֶד ג׳ פְּעָמִים חֶסֶד הָעוֹלֶה אַרְיֵה), yet all this did not help him (וְכָל זֹאת לֹא הוֹעִיל לוֹ). And this is the meaning of: “And the glory of young men is their strength” (וְזֶהוּ וְתִפְאֶרֶת בַּחוּרִים כֹּחָם) (Proverbs 20:29), and their might (וּגְבוּרָתָם), and Bachurim [young men] is composed of the letters Bachur Yam [chosen of the sea] (וּבַחוּרִים הוּא אוֹתִיּוֹת בָּחוּר יָם), for He cast them into the depths of the sea (שֶׁהִשְׁלִיךְ אוֹתָם בִּמְצוּלַת יָם), in the flaming fire (בְּשַׁלְהוֹבִיתָא דְאֶשָּׁא), as it is said: “You send forth Your wrath, it consumes them like stubble; and by the breath of Your nostrils the waters were piled up” (שֶׁנֶּאֱמַר תְּשַׁלַּח חֲרוֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם) (Exodus 15:7–8), meaning (רוֹצֶה לוֹמַר), that all the judgments became a plague for Pharaoh and his army, and a healing for Israel (שֶׁכָּל הַדִּינִים הָיוּ נֶגֶף לְפַרְעֹה וְחֵילוֹ וּרְפוּאָה לְיִשְׂרָאֵל).

It is written: “And Atik Yomin sat, and the hair of His head was like clean wool” (כְּתִיב וְעַתִּיק יוֹמִין יְתִיב וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא) (Daniel 7:9), and it is written: “His locks are hanging curls, black as a raven” (וּכְתִיב קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11). This is not a contradiction (לָא קַשְׁיָא), this refers to Atik Yomin [Ancient of Days] (הָא בְּעַתִּיק יוֹמִין), and this refers to Ze’ir Anpin (וְהָא בִּזְעֵיר אַנְפִּין). And at the giving of the Torah (וּבְמַתַּן תּוֹרָה), all Israel saw Him as an elder (רָאוּ אוֹתוֹ כָּל יִשְׂרָאֵל כְּזָקֵן), while at the splitting of the Sea of Reeds (וּבִשְׁעַת קְרִיעַת יַם סוּף), they saw Him as a mighty warrior and a young man (רָאוּ אוֹתוֹ כְּגִבּוֹר וְכַבָּחוּר), as it is said: “Hashem is a Man of war” (שֶׁנֶּאֱמַר י״י אִישׁ מִלְחָמָה) (Exodus 15:3). This is not a contradiction (לָא קַשְׁיָא), here, in the academy, they saw Him as an elder who expounds in the academy (כָּאן בִּישִׁיבָה רָאוּ אוֹתוֹ כְּזָקֵן הַדּוֹרֵשׁ בַּיְשִׁיבָה), and here, at the time of war, they saw Him as a mighty warrior (וְכָאן בִּשְׁעַת מִלְחָמָה רָאוּ אוֹתוֹ כְּגִבּוֹר), when He drowned Pharaoh and his army in the sea (בִּזְמַן שֶׁטָּבַע פַּרְעֹה וְחֵילוֹ בַּיָּם). And all the Tikkunim of the head and beard become whitened if the Tikkunim of Arich Anpin illuminate them (וְכָל הַתִּיקּוּנֵי רֵישָׁא וְדִיקְנָא מִתְלַבְּנִים אִם מְאִירִים עָלָיו תִּיקּוּנֵי אֲ״א), and even though we said that this Tikkun should properly have been in the ninth Tikkun (וְאַף עַל פִּי שֶׁאָמַרְנוּ שֶׁזֶּה הַתִּיקּוּן הָיָה רָאוּי לִהְיוֹת בַּתִּיקּוּן הַתְּשִׁיעִי), the fourth and the ninth are all one (הָרְבִיעִי וְהַתְּשִׁיעִי הוּא הַכֹּל אֶחָד). For this strand, which establishes the measure and encircles the hairs (כִּי הַחוּט הַזֶּה הַנּוֹתֵן שִׁעוּר וּמְסַבֵּב לַשְּׂעָרוֹת), begins from the place of the bed of spices (מַתְחִיל מִמְּקוֹם הָעֲרוּגַת הַבֹּשֶׂם), and continues downward around the beard (וְהוֹלֵךְ עַד לְמַטָּה סְבִיב הַזָּקָן), and this is the meaning of: “And when they are weighed, they ascend in one balance” (וְזֶהוּ אוֹמְרוֹ וְכַד אִתְתַּקְּלוּ, בְּמַתְקְלָא חַד סָלְקִין). Rabbi Shimon said: “You are worthy, Rabbi Abba, to be blessed by Atika Kadisha [the Holy Ancient One], from whom all blessings emerge” (אָמַר רַבִּי שִׁמְעוֹן יָאוֹת אַנְתְּ רַבִּי אַבָּא לְאִתְבָּרְכָא מֵעַתִּיקָא קַדִּישָׁא דְּכָל בִּרְכָאן נָפְקִין מִינֵיהּ) (Zohar Bamidbar 141a). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).