Chapter Fifty-Seven (פֶּרֶק חֲמִשִּׁים וְשִׁבְעָה)

The second Tikkun [Rectification] of Ze’ir Anpin (תִּיקּוּן שֵׁנִי דְז״א)

The second Tikkun [Rectification] (הַתִּיקּוּן הַשֵּׁנִי), hairs emerge from the straight line that covers the cheeks (יוֹצְאִים שְׂעָרוֹת מִן הַקַּו הַיָּשָׁר הַמְכַסֶּה הַלְּחָיַיִם), and the hairs proceed in width (וְהוֹלְכִים הַשְּׂעָרוֹת בָּרוֹחַב), from the place where the mouth of Ze’ir Anpin begins (מִמְּקוֹם שֶׁמַּתְחִיל הַפֶּה דְז״א), until the left side of the mouth (עַד הַצַּד הַשְּׂמָאלִי שֶׁל הַפֶּה), and descend beneath the mouth (וְיוֹרְדִים תַּחַת הַפֶּה), until reaching the left side (עַד הַגִּיעוֹ אֶל הַצַּד הַשְּׂמֹאל). For just as they encircle above (כִּי כְּמוֹ שֶׁמְּסַבֵּב לְמַעְלָה), so too the hairs encircle from the other side of the mouth below (כָּךְ מְסַבְּבִים הַשְּׂעָרוֹת מִצַּד הַשֵּׁנִי שֶׁל הַפֶּה שֶׁלְּמַטָּה), and the upper ones are called “Granen” (וְהָעֶלְיוֹנִים נִקְרָאִים גְּרַעֲנִין), in the Ashkenazic tongue (בִּלְשׁוֹן אַשְׁכְּנַז), and this is the upper lip (וְהִיא הַשָּׂפָה הָעֶלְיוֹנָה), while the lower one encircles the mouth of Ze’ir Anpin (וְהַתַּחְתּוֹנָה הַמְסַבֶּבֶת הַפֶּה דְז״א), strand upon strand (נִימָא עַל נִימָא), in a beautiful and pleasing rectification (בְּתִיקּוּנָן נָאָה וְיָפֶה).

And this is its language in the Idra Rabba (וְזֶה לְשׁוֹנוֹ בָּאִדְּרָא רַבָּא) (Zohar Bamidbar 140b): “The second Tikkun [Rectification]: a hair emerges and rises from one side of the mouth to the other side of the opening of the mouth, and descends beneath the mouth to the other side, strand upon strand, in a beautiful rectification” (תִּיקּוּנָא תַנְיָינָא, נָפִיק שַׂעֲרָא וְסָלִיק מֵרֵישָׁא דְפוּמָא עַד רֵישָׁא אָחֳרָא דְפִּתְחָא דְפוּמָא, וְנָחִית מִתְּחוֹת פּוּמָא עַד רֵישָׁא אָחֳרָא נִימִין עַל נִימִין בְּתִיקּוּנָא שַׁפִּיר). “Arise, Rabbi Abba” (קוּם רַבִּי אַבָּא), “Rabbi Abba arose and opened, saying: When this rectification of the beard is rectified with the rectifications of kings, it appears like a mighty man, beautiful to behold, great and ruling; this is what is written: ‘Great is our Lord and abundant in power’” (קָם רַבִּי אַבָּא פָּתַח וְאָמַר, כַּד תִּיקּוּנָא דְדִיקְנָא דָא מִתְתַּקַּן בְּתִיקּוּנֵי מַלְכִין, אִתְחֲזֵי כְּגַבְרָא תַּקִּיף שַׁפִּיר לְמֶחֱזֵי, רַב וְשַׁלִּיט, הֲדָא הוּא דִכְתִיב גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ) (Psalms 147:5).

Meaning (רוֹצֶה לוֹמַר), before the Tikkunim [Rectifications] come from Arich Anpin (קוֹדֶם שֶׁבָּאִים הַתִּיקּוּנִים מֵאֲרִיךְ), great is the power of the judgments (גָּדוֹל כּוֹחַ הַדִּינִין), and the judgments come from five times Din [judgment] (וְהַדִּינִים בָּאִים מֵה׳ פְּעָמִים דִּין), which equal Sh”KH [320] judgments of Adonai (עוֹלִים ש״ך דִּינִים שֶׁל אֲדֹנָי), and the five Alephs of Adonai sweeten them (וְה׳ אַלְפִין שֶׁל אֲדֹנָי מְמַתְּקִים אוֹתָם), and the word “our Lord” is in the plural (וּמִלַּת אֲדוֹנֵינוּ הִיא לְשׁוֹן רַבִּים), for they are five times Adonai (שֶׁהֵם ה׳ פְּעָמִים אֲדֹנָי). Which are great (שֶׁהֵם גְּדוֹלִים), and spread out and become filled (וּמִתְפַּשְׁטִים וּמִתְמַלְּאִים), and come from Katnut [Smallness] (וּבָאִים מִן הַקַּטְנוּת), and within it also is “abundant in power” (וּבוֹ גַּם כֵּן וְרַב כֹּחַ), of ten times L”B [32] Elohim (שֶׁל עֶשֶׂר פְּעָמִים ל״ב אֱלֹהִים), like a mighty king who has many armies of warriors (כְּמֶלֶךְ תַּקִּיף שֶׁיֵּשׁ לוֹ חֲיָלוֹת רַבִּים בַּעֲלֵי מִלְחָמָה). But “when he is sweetened through the rectification of the precious beard” (אֲבָל כַּד אִתְבַּסַּם בְּתִיקּוּנָא דְדִיקְנָא יַקִּירָא), of Arich Anpin (שֶׁל אֲ״א), and it gazes upon him (וְיִשְׁגַּח בֵּיהּ), “he is called, through its illumination, God, compassionate” (אִתְקְרֵי בִּנְהִירוּ דִילֵיהּ אֵל רַחוּם), as I explained before the first Tikkun [Rectification] (כִּדְפֵירַשְׁתִּי קוֹדֶם תִּיקּוּן הָרִאשׁוֹן), “and this second Tikkun [Rectification] is rectified; when it shines with the illumination of Atik Yomin [Ancient of Days], it is called abundant in kindness” (וְהַאי תִּיקּוּנָא תַנְיָינָא אִתְתַּקַּן, כַּד נָהִיר בִּנְהִירוּ דְּעַתִּיק יוֹמִין אִתְקְרֵי רַב חֶסֶד), for the judgments of “Great is our Lord and abundant in power” (שֶׁהַדִּינִים שֶׁל גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ) are sweetened (נִמְתָּקִין), and the mercies prevail (וְרַחֲמֵי נָצְחִי). And this is “Hashem” (וְזֶהוּ יְהוָ״ה), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), “shall go forth like a mighty man” (כְּגִבּוֹר יֵצֵא) (Isaiah 42:13), and not literally a mighty man (וְלֹא גִבּוֹר מַמָּשׁ), “like a man of war He shall stir up zeal” (כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה) (Isaiah 42:13), “He shall cry out, indeed roar, against His enemies” (יָרִיעַ אַף יַצְרִיחַ עַל אוֹיְבָיו) (Isaiah 42:13), and not literally a man of war (וְלֹא אִישׁ מִלְחָמוֹת מַמָּשׁ), for the judgments are sweetened (שֶׁהַדִּינִין נִמְתָּקִים), and all of them will come to those far from Him (וְיָבֹאוּ כּוּלָּם לִרְחוֹקָיו). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).