Chapter Fifty-Two (פֶּרֶק חֲמִשִּׁים וּשְׁנַיִם)

The Tikkunei [Rectifications] of the nose of Ze’ir Anpin (תִּקּוּנֵי חוֹטְמָא דְּזְעֵיר אַנְפִּין)

The nose of Ze’ir Anpin (חוֹטְמָא שֶׁל ז״א), it is the beauty of the whole Partzuf (הִיא הַיּוֹפִי שֶׁל כָּל הַפַּרְצוּף), and it is judgments that blow from the spirit of its two openings (וְהִיא דִּינִין הַנּוֹשְׁבִים מֵרוּחַ שְׁנֵי נְקָבִים שֶׁלּוֹ), concerning it it is said: “And they quaked because He was angry; smoke rose in His nose, and fire from His mouth devoured; coals burned from it” (עָלֶיהָ נֶאֱמַר וַיִּתְגָּעֲשׁוּ כִּי חָרָה לוֹ עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ מִפִּי תֹאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּנּוּ) (Psalms 18:8–9), for it is entirely anger of fire, Elohim in the filling of Yudin, which equals Esh [fire] with the kolel [inclusive count] (כִּי כֻּלּוֹ רוֹגֶז שֶׁל אֵשׁ אֱלֹהִים בְּמִלּוּי יוּדִין הָעוֹלֶה אֵשׁ עִם הַכּוֹלֵל). And it is said: “And the anger of Hashem burned against them, and He went” (וְנֶאֱמַר וַיִּחַר אַף ה׳ בָּם וַיֵּלַךְ) (Numbers 12:9), and Af [anger/nose] is the nose (וְאַף הִיא הַחוֹטֶם). “And in this smoke, fire and coals of fire are included within it, for there is no smoke without fire, and there is no fire without smoke, and all of them are kindled and go forth from His nostrils” (וּבְהַאי תְּנָנָא אִתְכְּלִילוּ בֵּיהּ אֶשָּׁא וְגַחֲלֵי דְנוּרָא דְּלֵית תְּנָנָא בְּלָא אֶשָּׁא וְלֵית אֶשָּׁא בְּלָא תְּנָנָא וְכֻלְּהוּ אִתְדַּלִיקוּ וְנַפְקִין מֵחוֹטְמוֹי) (Zohar Bamidbar 137b), of Ze’ir Anpin (דִּזְעֵיר אַנְפִּין), and when the smoke joins itself with the fire and the coals (וּכְשֶׁהֶעָשָׁן מִתְחַבֵּר עַצְמוֹ בָּאֵשׁ וְהַגֶּחָלִים), for there are three thirds in the Gevurot (כִּי יֵשׁ בַּגְּבוּרוֹת שְׁלֹשָׁה שְׁלִישִׁים), as in all the Partzufim (כְּמוֹ בְּכָל הַפַּרְצוּפִין), therefore three kinds of fires (לָכֵן שְׁלֹשָׁה מִינֵי אִשּׁוֹת), which are three Elohim descending to the throat (שֶׁהֵם שְׁלֹשָׁה אֱלֹהִים הַיּוֹרְדִים אֶל הַגָּרוֹן), and three times Elohim equal Garon [throat] with the kolel [inclusive count] (וְג׳ פְּעָמִים אֱלֹהִים עוֹלִים גָּרוֹן עִם הַכּוֹלֵל). And they are the three veins in the neck (וְהֵם הַג׳ וְרִידִין שֶׁבַּצַּוָּאר), and they equal Charan (וְהֵם עוֹלִים חָרָן), as it is said: “And Yaakov went out” (שֶׁנֶּאֱמַר וַיֵּצֵא יַעֲקֹב) (Genesis 28:10), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), “from Be’er Sheva” (מִבְּאֵר שָׁבַע) (Genesis 28:10), which is Imma Ila’ah that withdraws upward with the Mochin (שֶׁהִיא אִימָּא עִילָּאָה הַמִּסְתַּלֶּקֶת לְמַעְלָה עִם הַמּוֹחִין), “and went to Charan” (וַיֵּלֶךְ חָרָנָה) (Genesis 28:10), in the time of Katnut [Smallness] (בִּזְמַן הַקַּטְנוּת), as it is said: “Who shall raise up Yaakov, for he is small?” (שֶׁנֶּאֱמַר מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2), and then he conducts the world (וְאָז הוּא מַנְהִיג הָעוֹלָם), in the secret of these judgments (בְּסוֹד הַדִּינִין הַלָּלוּ), and when they are included within the nose (וּכְשֶׁנִּכְלָלִים בְּתוֹךְ הַחוֹטֶם), then, Heaven forbid, the judgments go forth (אָז יוֹצְאִים חַס וְשָׁלוֹם הַדִּינִים), and enact vengeance upon one who causes the judgments to rule (וְעוֹשִׂים נְקָמָה לְמִי שֶׁגּוֹרֵם שֶׁיִּשְׁלְטוּ הַדִּינִים). And then they are called anger, wrath, and destroyer (וְאָז נִקְרָאִים אַף וְחֵימָה וּמַשְׁחִית), as it is said: “For I feared because of the anger and the wrath” (שֶׁנֶּאֱמַר כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה) (Deuteronomy 9:19), and destroyer, as it is written: “Before Hashem destroyed Sodom and Amorah” (וּמַשְׁחִית דִּכְתִיב לִפְנֵי שַׁחֵת י״י אֶת סְדֹם וְאֶת עֲמֹרָה) (Genesis 13:10), and they were destroyed by burning fire (וְנִשְׁחֲתוּ בְּאֵשׁ דּוֹלֶקֶת). And in Gehinnom there are destroyer, anger, and wrath (וּבְגֵיהִנֹּם יֵשׁ מַשְׁחִית אַף וְחֵמָה), which receive from this harsh judgment (הַמְקַבְּלִים מִזֶּה הַדִּין הַקָּשֶׁה), and they drive away the souls of the wicked with this power (וְטוֹרְדִים נַפְשׁוֹת הָרְשָׁעִים בְּכֹחַ זֶה), and concerning this we pray: “But He, being merciful, atones iniquity and does not destroy; and He greatly turns back His anger and does not awaken all His wrath” (וְעַל זֶה אָנוּ מִתְפַּלְּלִים וְהוּא רַחוּם יְכַפֵּר עָוֹן וְלֹא יַשְׁחִית וְהִרְבָּה לְהָשִׁיב אַפּוֹ וְלֹא יָעִיר כָּל חֲמָתוֹ) (Psalms 78:38), in the evening prayer, which is the time of their rule (בְּעַרְבִית שֶׁהוּא זְמַן שְׁלִיטָתָם), as it is said: “Woe to us, for the day has declined, for the shadows of evening stretch out” (שֶׁנֶּאֱמַר אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב) (Jeremiah 6:4).

And we learned (וְתָאנָא), five Gevurot are in this Ze’ir Anpin (חָמֵשׁ גְּבוּרָאִין אִינוּן בְּהַאי זְעֵיר אַנְפִּין), “and they ascend to one thousand and four hundred Gevurot, spreading through the nose, the mouth, the arms, the hands, and the fingers” (וְאִסְתַּלִּיקוּ לְאֶלֶף וְאַרְבַּע מֵאוֹת גְּבוּרָאִין מִתְפַּשְׁטָאִין בְּחוֹטְמָא בְּפוּמָא בִּדְרוֹעִין בִּידִין בְּאֶצְבְּעִין), which is the secret of the five judgments of the five letters MNTZP”KH (שֶׁהוּא סוֹד חָמֵשׁ דִּינִים שֶׁל ה׳ אוֹתִיּוֹת מנצפ״ך), which are called Butzina DeKardinuta [the Hard Spark] (הַנִּקְרָאִים בּוּצִינָא דְּקַרְדִּינוּתָא), therefore they are especially strong in these five places (לָכֵן הֵם בְּיוֹתֵר מִתְגַּבְּרִים בַּה׳ מְקוֹמוֹת הַלָּלוּ). And from each one emerge the number of five times MNTZP”KH (וּמִכָּל אֶחָד יוֹצְאִים כְּמִנְיַן ה׳ פְּעָמִים מנצפ״ך), which are one thousand and four hundred judgments (שֶׁהֵם אֶלֶף וְאַרְבַּע מֵאוֹת דִּינִים), which are Gevurot (שֶׁהֵם גְּבוּרוֹת), “and because of this it is written: ‘Who can utter the mighty acts of Hashem?’” (וּבְגִין כָּךְ כְּתִיב מִי יְמַלֵּל גְּבוּרוֹת י״י) (Psalms 106:2), Gevurot is written in the plural (גְּבוּרוֹת כְּתִיב לְשׁוֹן רַבִּים). And it is written: “Yours, Hashem, is the greatness and the Gevurah” (וּכְתִיב לְךָ י״י הַגְּדֻלָּה וְהַגְּבוּרָה) (I Chronicles 29:11), and it is written in the singular (וְהוּא לְשׁוֹן יָחִיד), which implies that there is only one Gevurah (דְּמַשְׁמַע שֶׁאֵין אֶלָּא גְּבוּרָה אַחַת), “rather, thus we learned: when all the Gevurot join together as one, it is called one Gevurah” (אֶלָּא הָכִי תָּאנָא, כַּד אִתְחַבְּרָאן כָּלְהוּ גְּבוּרָאן כַּחֲדָא, אִתְקְרֵי גְּבוּרָה חֲדָא). “And all the Gevurot abide to descend from His nostrils” (וְכָלְהוּ גְּבוּרָאן שָׁרְיָאן לְנַחְתָּא מֵחוֹטְמוֹי), “and from this depend one thousand and four hundred myriads, in each one of them” (וּמֵהַאי תַּלְיָין אֶלֶף וְאַרְבַּע מֵאָה רִבּוֹא בְּכָל חַד מִנַּיְיהוּ), “and upon this smoke that emerges from His nostrils depend one thousand and four hundred from the side of this Gevurah” (וּבְהַאי תְּנָנָא דְּאַפִּיק מֵחוֹטְמוֹי תַּלְיָין אֶלֶף וְאַרְבַּע מֵאָה דְּמִסִּטְרָא דִגְבוּרָה דָא), “and all the Gevurot depend upon this nose” (וְכָלְהוּ גְּבוּרָאן תַּלְיָין מֵהַאי חוֹטְמָא), as it is written: “Generation to generation shall praise Your works, and they shall declare Your mighty acts” (דִּכְתִיב דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וּגְבוּרֹתֶיךָ יַגִּידוּ) (Psalms 145:4). And when the Gevurot emerge from this nose (וּכְשֶׁיּוֹצְאִים הַגְּבוּרוֹת מֵהַחוֹטֶם הַזֶּה), they take the strength of all the judgments below (לוֹקְחִים תִּגְבּוֹרֶת כָּל הַדִּינִים שֶׁלְּמַטָּה), and they are like a sharpened and blazing sword (וְהֵם כְּחֶרֶב שְׁנוּנָה וְלוֹהֶטֶת), until they descend to the place of Metatron and Nogah (עַד שֶׁיּוֹרְדִים אֶל מְקוֹם מֶטַטְרוֹן וְנוֹגַהּ), which are called: “the flame of the turning sword” (שֶׁנִּקְרָאִים לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), for Metatron is the Chokhmah of Yetzirah (כִּי מֶטַטְרוֹן הוּא חָכְמָה דִּיצִירָה), and within him are L”B [32] Elohim (וּבוֹ ל״ב אֱלֹהִים), ten times which equal the numerical value of Na’ar [youth] (י׳ פְּעָמִים עוֹלֶה כְּמִנְיַן נַעַר), and he is transformed from youth to elder (וְהוּא נֶהְפָּךְ מִנַּעַר לְזָקֵן), when the moon is diminished (כְּשֶׁהַלְּבָנָה בְּחֶסְרוֹנָהּ), and from elder to youth at the renewal of the moon (וּמִזָּקֵן לְנַעַר בְּחִדּוּשׁ הַלְּבָנָה). And whenever there are Tzaddikim in the world (וְכָל זְמַן שֶׁיֵּשׁ צַדִּיקִים בָּעוֹלָם), Nogah is transformed from a serpent into a staff (נוֹגַהּ נֶהְפֶּכֶת מִנָּחָשׁ לְמַטֶּה), and when there are no Tzaddikim in the world (וּבִזְמַן שֶׁאֵין צַדִּיקִים בָּעוֹלָם), it is transformed from a staff into a serpent (נֶהְפֶּכֶת מִמַּטֶּה לְנָחָשׁ). And likewise Metatron (וְכֵן מֶטַטְרוֹן), with the staff of Elohim that is in his hand (בְּהַמַּטֶּה אֱלֹהִים אֲשֶׁר בְּיָדוֹ), strikes the serpent (מַכֶּה לַנָּחָשׁ), which are the nations of the world (הֵם הָאֻמּוֹת הָעוֹלָם). And also one who did not merit to enter Gan Eden (וְגַם מִי שֶׁלֹּא זָכָה לִכָּנֵס לְגַן עֵדֶן), is judged through these judgments (נִדּוֹן בְּאֵלּוּ הַדִּינִין), and is scorched by the turning sword (וּמִתְלַהֵט בַּחֶרֶב הַמִּתְהַפֶּכֶת), which guards the way to the Tree of Life (לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים), so that one who is not worthy may not enter and ascend (כְּדֵי שֶׁלֹּא יִכָּנֵס מִי שֶׁאֵינוֹ רָאוּי לַעֲלוֹת). And at the time of favor, when Israel does the will of the Omnipresent (וּבְעֵת רָצוֹן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), the spirit of the nose of Arich Anpin blows from its two openings (נוֹשֵׁב רוּחָא דְחוֹטְמָא שֶׁל אֲרִיךְ אַנְפִּין מִתְרֵין נוּקְבִין דִילֵיהּ), from one opening comes life (מִנּוּקְבָא חֲדָא חַיֵּי), and from the second opening comes life of life (וּמִנּוּקְבָא תַנְיָינָא חַיֵּי דְחַיֵּי), and the nose of Ze’ir Anpin receives it (וּמְקַבְּלוֹ חוֹטְמָא דְזְעֵיר אַנְפִּין), and all the judgments of this nose are sweetened (וְנִמְתָּקִים כָּל הַדִּינִים שֶׁל הַחוֹטֶם הַזֹּאת). It is written: “For we are destroying this place” (כְּתִיב כִּי מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה) (Genesis 19:13), and it is written: “And Hashem rained upon Sodom and Amorah” (וּכְתִיב וַי״י הִמְטִיר עַל סְדֹם וַעֲמֹרָה) (Genesis 19:24), and how is it possible that destruction should come from the Name Havayah (וְהֵיאַךְ אֶפְשָׁר שֶׁיָּבוֹא הַהַשְׁחָתָה מִשֵּׁם הֲוָיָה), which is the Attribute of Mercy (שֶׁהוּא מִדַּת הָרַחֲמִים). “Rather, thus we learned: not enough for the wicked...” (אֶלָּא הָכִי תָּאנָא לֹא דַיָּין לָרְשָׁעִים), “but they transform the Attribute of Mercy into the Attribute of Judgment” (אֶלָּא שֶׁמְּהַפְּכִים מִדַּת הָרַחֲמִים לְמִדַּת הַדִּין), “and how do they transform it?” (וְהֵיאַךְ מְהַפְּכֵי), “for is it not written: ‘I am Hashem, I have not changed’” (וְהָא כְּתִיב אֲנִי י״י לֹא שָׁנִיתִי) (Malachi 3:6; Zohar Bamidbar 137b), and it is impossible that the action of the Name Havayah should change (וְאִי אֶפְשָׁר שֶׁיִּשְׁתַּנֶּה הַפְּעֻלָּה שֶׁל שֵׁם הֲוָיָה). “Rather, whenever the Head of the Ancient of Ancients, the White Head, is revealed” (אֶלָּא בְּכָל זִמְנָא דְּעַתִּיק דְּעַתִּיקִין רֵישָׁא חִוָּורָא אִתְגַּלְיָיא), “the Will of all wills is revealed” (רַעֲוָא דְרַעֲוִין אִתְגַּלְיָיא), “great mercies are found in all” (רַחֲמִין רַבְרְבִין אִתְשְׁכְּחוּ בְּכֹלָּא) (Zohar Bamidbar 137b). This is the head of Arich Anpin (הוּא רֹאשׁ אֲרִיךְ אַנְפִּין), which includes its two companions (אֲשֶׁר הוּא כּוֹלֵל הַשְּׁנֵי חֲבֵרָיו), and therefore is called Atika DeAtikin [Ancient of Ancients] (וְלָכֵן נִקְרָא עַתִּיקָא דְּעַתִּיקִין). When its forehead is revealed, which is called the Will of all wills (כְּשֶׁמִּתְגַּלֶּה הַמֵּצַח שֶׁלּוֹ הַנִּקְרָא רַעֲוָא דְרַעֲוִין), which illuminates this nose (הַמֵּאִיר אֶל הַחוֹטֶם הַזֶּה), mercies emerge into the nose of Ze’ir Anpin (יוֹצְאִים הָרַחֲמִים אֶל חוֹטְמָא דְזְעֵיר אַנְפִּין), and all the judgments are sweetened through great mercies (וְנִמְתָּקִים כָּל הַדִּינִים בְּרַחֲמִים גְּדוֹלִים), and Elohim in the filling of Yudin equals BeRachamim [through mercies] (וֶאֱלֹהִים בְּמִלּוּי יוּדִין עוֹלֶה בְּרַחֲמִים), as it is said: “And with great mercies I shall gather you” (שֶׁנֶּאֱמַר וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7). But, Heaven forbid, at a time when Israel does not do the will of the Omnipresent (אֲבָל חַס וְשָׁלוֹם בְּשָׁעָה שֶׁאֵין יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם), the light of Arich Anpin is not revealed to the nose of Ze’ir Anpin (אֵינוֹ מִתְגַּלֶּה אוֹר אֲרִיךְ אַנְפִּין אֶל חוֹטְמָא דְזְעֵיר אַנְפִּין), all the judgments of Ze’ir Anpin stand ready (כָּל דִּינִין דְז״א זְמִינִין), “and, כביכול, mercy itself performs that judgment, the Ancient of all” (וּכְבִיָכוֹל רַחֲמֵי עָבִיד הַהוּא דִינָא עַתִּיקָא דְכֹלָּא), because it conceals its light and does not illuminate below (מִפְּנֵי שֶׁמַּסְתִּיר אוֹרוֹ וְאֵינוֹ מֵאִיר לְמַטָּה), and the judgments become strengthened (וְהַדִּינִים מִתְגַּבְּרִים). “And judgment is aroused” (וּמִתְעָרִין דִּינָא), “who causes this judgment?” (מָאן גָּרִים לְהַאי דִּינָא), “the Will of all wills that was not revealed” (רַעֲוָא דְרַעֲוִין דְּלָא אִתְגַּלִּי), “and because of this the wicked transform mercy into judgment” (וּבְגִין כָּךְ חַיָּיבַיָּא מְהַפְּכִין רַחֲמֵי לְדִינָא), “and concerning what is said here: ‘From Hashem out of heaven’” (וּמַה דְּאָמַר הָכָא מֵאֵת יְהוָ״ה מִן הַשָּׁמַיִם) (Genesis 19:24), “it is spoken concerning Ze’ir Anpin” (בִּזְעֵיר אַנְפִּין אִתְמַר), and it implies that it is written (וּמַשְׁמַע דִּכְתִיב), “from heaven,” fire and water, mercy within judgment (מִן הַשָּׁמַיִם אֵשׁ וּמַיִם רַחֲמֵי בְּדִינָא), “this is Ze’ir Anpin, excluding the One in whom there is no judgment at all” (הוּא זְעֵיר אַנְפִּין לְאַפּוֹקֵי מָאן דְּלֵית בֵּיהּ דִּינָא כְּלָל) (Zohar Bamidbar 137b).

(Until here the citations from Zohar Bamidbar 137b) (עַד כָּאן הַצִּיטּוּטִים מִזֹּהַר בַּמִּדְבָּר קל״ז־ב), which is Arich Anpin when it illuminates below into the nose of Ze’ir Anpin (שֶׁהוּא אֲרִיךְ אַנְפִּין כְּשֶׁמֵּאִיר לְמַטָּה בְּחוֹטְמָא דְזְעֵיר אַנְפִּין), and at that time it is called Erekh Apayim [Slow to Anger] (וּבְאוֹתוֹ זְמַן נִקְרָא אֶרֶךְ אַפַּיִם), of the two noses that illuminate one another (שֶׁל הַתְּרֵין חוֹטְמִין הַמֵּאִירִים זֶה עַל זֶה). And it is also called Erekh Apayim [Slow to Anger] in the sense of healing (וְגַם כֵּן נִקְרָא אֶרֶךְ אַפַּיִם מִלְּשׁוֹן רְפוּאָה), as it is said: “and healing shall come to her” (כְּמוֹ שֶׁנֶּאֱמַר מַעֲלֶה לָהּ אֲרֻכָה) (Jeremiah 30:17), the healing of all the lower countenances (אָסְוָותָא דְכֹלָּא אַנְפִּין תַּתָּאִין), and this is the secret of free choice which the Holy One Blessed Be He created (וְזֶהוּ סוֹד הַבְּחִירָה שֶׁבָּרָא הקב״ה), which requires continual rectification (הַצְּרִיכִין תִּיקּוּן תָּמִיד), and the rectification of the light causes good in all the worlds (וְתִקּוּן הָאוֹר גּוֹרֵם טוֹבָה בְּכָל הָעוֹלָמוֹת), while its corruption causes evil to it and to all the worlds (וְקִלְקוּלוֹ גּוֹרֵם רָעָה עָלָיו וְעַל כָּל הָעוֹלָמוֹת). And this is what is said: “From the mouth of the Most High neither evil nor good shall emerge” (וְזֶהוּ שֶׁנֶּאֱמַר מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב) (Lamentations 3:38), for this is Atika Kadisha [the Holy Ancient One] who is called Elyon [Most High] (שֶׁהוּא עַתִּיקָא קַדִּישָׁא הַנִּקְרָא עֶלְיוֹן), both do not emerge together (לֹא יֵצְאוּ שְׁנֵיהֶם כְּאֶחָד), but only the good by itself (אֶלָּא הַטּוֹב לְבַדּוֹ), for when His light emerges to Ze’ir Anpin (כֵּיוָן שֶׁיּוֹצֵא אוֹרוֹ לִזְעֵיר אַנְפִּין), the evil, which is judgment, becomes good (הָרַע שֶׁהוּא הַדִּין נַעֲשֶׂה טוֹב). And its meaning also applies to Ze’ir Anpin (וְגַם פֵּירוּשׁוֹ עַל זְעֵיר אַנְפִּין), which is called Elyon [Most High] in Atzilut (שֶׁנִּקְרָא עֶלְיוֹן בַּאֲצִילוּת), “who is enthroned on high” (הַמַּגְבִּיהִי לָשָׁבֶת) (Psalms 113:5), from him neither evil nor good emerges (מִמֶּנּוּ לֹא תֵצֵא הָרַע וְהַטּוֹב), rather through the actions of those below (אֶלָּא עַל יְדֵי מַעֲשֵׂה הַתַּחְתּוֹנִים), they will, Heaven forbid, corrupt him or rectify him (יְקַלְקְלוּ אוֹתוֹ חַס וְשָׁלוֹם אוֹ יְתַקְּנוּ אוֹתוֹ). And this is what the verse says: “I am Hashem, I have not changed” (וְזֶהוּ שֶׁאוֹמֵר הַכָּתוּב אֲנִי יְהוָ״ה לֹא שָׁנִיתִי) (Malachi 3:6), not from Myself (לֹא מֵעַצְמִי), rather through the actions of those below is the choice (אֶלָּא עַל יְדֵי מַעֲשֵׂה הַתַּחְתּוֹנִים הִיא הַבְּחִירָה). And this is the secret of what was said: “Hashem, Hashem, God, compassionate and gracious” (וְזֶהוּ סוֹד שֶׁאָמַר יְהוָ״ה יְהוָ״ה אֵל רַחוּם וְחַנּוּן) (Exodus 34:6), “there is a pause between them” (פָּסִיק טַעְמָא בְּגוַיְיהוּ), and likewise concerning “Abraham, Abraham,” “Yaakov, Yaakov,” and “Shmuel, Shmuel,” in all of them there is a pause between them (וְגַם אֵצֶל אַבְרָהָם אַבְרָהָם יַעֲקֹב יַעֲקֹב שְׁמוּאֵל שְׁמוּאֵל כֻּלְּהוּ פָּסִיק טַעְמָא בְּגוַיְיהוּ), except for Moshe, where there is no pause between them (חוּץ מִמֹּשֶׁה דְּלָא פָּסִיק טַעְמָא בֵּינַיְיהוּ) (Zohar Bamidbar 138a). And the matter is (וְהָעִנְיָן הוּא), that the first Abraham was not complete (כִּי אַבְרָהָם הָרִאשׁוֹן לָא שְׁלִים), for he had not yet stood in the ten trials (דַּעֲדַיִן לֹא עָמַד בְּעֶשֶׂר נִסְיוֹנוֹת), “but the latter one was complete” (וּבַתְרָאָה שְׁלִים), “for now he was complete” (דְּהַשְׁתָּא שְׁלִים), through the ten trials, and he stood firm in all of them (בְּעֶשֶׂר נִסְיוֹנוֹת וְעָמַד בְּכֻלָּם). And likewise Yaakov (וְגַם יַעֲקֹב), “the first one was not complete, the latter one was complete” (קַדְמָאָה לָא שְׁלִים בַּתְרָאָה שְׁלִים), after he was informed that Yosef was still alive (אַחַר שֶׁנִּתְבַּשֵּׂר שֶׁיוֹסֵף עוֹדֶנּוּ חַי), and the Shekhinah rested upon him (וְשָׁרְתָה הַשְּׁכִינָה עָלָיו), and he attained his completeness in this world (וְהִשִּׂיג שְׁלֵמוּתוֹ בָּעוֹלָם הַזֶּה), for he had twelve holy tribes (שֶׁהָיוּ לוֹ י״ב שְׁבָטִים קְדוֹשִׁים), corresponding to the pattern Above (כְּדֻגְמָא שֶׁלְּמַעְלָה), he is the holy tree in twelve boundaries (הוּא הָאִילָן הַקָּדוֹשׁ בִּי״ב תְּחוּמִים), the twelve permutations of Havayah (י״ב צֵירוּפֵי הֲוָיָ״ה), within seventy branches (בְּשִׁבְעִים עֲנָפִים), and they are the seventy crowns of the head of Arich Anpin (וְהֵם שִׁבְעִים כְּתָרִים שֶׁל רֹאשׁ אֲרִיךְ אַנְפִּין), which illuminate upon the head of Ze’ir Anpin (הַמְּאִירִים עַל רֹאשׁוֹ שֶׁל זְעֵיר אַנְפִּין), and it has seventy Tikkunim [Rectifications] (וְיֵשׁ לוֹ ע׳ תִּיקּוּנִים), and corresponding to it are the seventy souls of the house of Yaakov (וּכְמוֹהוּ שִׁבְעִים נֶפֶשׁ לְבֵית יַעֲקֹב). And also Shmuel (וְגַם שְׁמוּאֵל), “the latter one was complete, the first one was not complete” (בַּתְרָאָה שְׁלִים, קַדְמָאָה לָא שְׁלִים), because now he was a prophet (בְּגִין דְּהַשְׁתָּא הוּא נְבִיאָה), whereas before he was not a prophet (וְקוֹדֶם לָכֵן לָא הֲוָה נְבִיאָה). But concerning Moshe (אֲבָל מֹשֶׁה), “there is no pause between them” (לָא אֲפָסִיק טַעְמָא בֵּינַיְיהוּ), for from the day he was born he was complete (דְּמִיּוֹמָא דְּאִתְיְלִיד שְׁלִים הֲוָה), as it is written: “And she saw him, that he was good” (דִּכְתִיב וַתֵּרֶא אוֹתוֹ כִּי טוֹב) (Exodus 2:2). And here as well, “Hashem, Hashem” (וְגַם בְּכָאן יְהוָ״ה יְהוָ״ה), “there is a pause between them” (פָּסִיק טַעְמָא בְּגוַיְיהוּ), because the latter Havayah is complete in the Thirteen Attributes of Mercy of Arich Anpin (כִּי הֲוָיָ״ה הָאַחֲרוֹנָה הִיא שְׁלֵמָה בְּי״ג מִדּוֹת שֶׁל רַחֲמִים דַאֲרִיךְ אַנְפִּין), which Moshe Rabbeinu, peace be upon him, drew down through his prayer (שֶׁהוֹרִיד מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בִּתְפִלָּתוֹ), to forgive the sin of the Golden Calf (לִסְלוֹחַ עֲוֹן הָעֵגֶל). And beforehand Ze’ir Anpin was in anger against “the enemies of Israel” (וּמִקּוֹדֶם הָיָה זְעֵיר אַנְפִּין בְּרוֹגֶז עַל שׂוֹנְאֵי יִשְׂרָאֵל), as it is said: “And now leave Me, and I shall consume them in an instant” (שֶׁנֶּאֱמַר וְעַתָּה הַנִּיחָה לִּי וַאֲכַלֵּם כְּרָגַע) (Exodus 32:10), and Moshe, in the place of judgment (וּמֹשֶׁה בַּאֲתַר דְּדִינָא), said to bring down the Thirteen Attributes of Mercy (אָמַר לְנַחְתָּא לְהַי״ג מִדּוֹת שֶׁל רַחֲמִים), from Atika Kadisha [the Holy Ancient One] (מֵעַתִּיקָא קַדִּישָׁא), mercies to Ze’ir Anpin (רַחֲמִים לִזְעֵיר אַנְפִּין), for thus we have learned (דְּהָכִי תָּנִינָן), how great was the power of Moshe (כַּמָּה גְדֵלָה חֵילָא דְּמֹשֶׁה), who brought down the Attributes of Mercy below (דַּאֲחִית מְכִילִין דְּרַחֲמֵי לְתַתָּא). And when Atika is revealed in Ze’ir Anpin (וְכַד אִתְגַּלִּי עַתִּיקָא בִּזְעֵיר אַנְפִּין), the mercies are revealed (מִתְגַּלִּים הָרַחֲמִים), and all the judgments are seen as mercies upon those below (וְכָל הַדִּינִים נִרְאוּ בְּרַחֲמִים עַל הַתַּחְתּוֹנִים), “and the nose becomes quiet, and fire and smoke do not emerge” (וְחוֹטְמָא אִשְׁתְּכִיךְ וְאֶשָּׁא וְתְּנָנָא לָא נָפִיק), as it is said: “And My praise shall restrain for you” (כְּמָה דְּאַתְּ אָמֵר וּתְהִלָּתִי אֶחֱטָם לָךְ) (Isaiah 48:9), for it is an expression of the nose (הוּא לְשׁוֹן חוֹטֶם) (until here according to the Zohar there) (עַד כָּאן עַל פִּי הַזֹּהַר שָׁם). And in the future (וְלֶעָתִיד), Ruach HaKodesh [Holy Spirit] shall come upon the Mashiach of Hashem (יָבוֹא רוּחַ הַקֹּדֶשׁ עַל מְשִׁיחַ ה׳), from this nose (מִן הַחוֹטֶם הַזֶּה), through Atika Kadisha [the Holy Ancient One] (עַל יְדֵי עַתִּיקָא קַדִּישָׁא), as it is said: “And his delight shall be in the fear of Hashem” (שֶׁנֶּאֱמַר וַהֲרִיחוֹ בְּיִרְאַת ה׳) (Isaiah 11:3), and it is said: “And Hashem smelled the pleasing aroma” (וְנֶאֱמַר וַיָּרַח י״י אֶת רֵיחַ הַנִּיחוֹחַ) (Genesis 8:21). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).