Chapter Forty-Seven (פֶּרֶק אַרְבָּעִים וְשִׁבְעָה)

We said above that whenever the forehead of Arich Anpin is revealed (אָמַרְנוּ לְמַעְלָה בְּכָל עֵת שֶׁמִּתְגַּלֶּה מֵצַח א״א), then Ze’ir Anpin is illuminated from it (אָז מֵאִיר מִמֶּנּוּ ז״א), and Chakal Tapuchin Kadishin [Holy Orchard of Apples] is blessed from it (וַחֲקַל תַּפּוּחִין מִתְבָּרֵךְ מִמֶּנּוּ), and the proof of this is (וְהָעֵד עַל זֶה), Metzach [Forehead] has the numerical value of Chakal Tapuchin Kadishin [Holy Orchard of Apples] (מֵצַח גִּימַטְרִיָּא חֲקַל תַּפּוּחִין קַדִּישִׁין), and then the world is blessed from this flow (וְאָז מִתְבָּרֵךְ הָעוֹלָם מִשֶּׁפַע זֶה). And the judgments and the Klipot are subdued by it (וְהַדִּינִים וְהַקְּלִיפּוֹת נִכְנָעִים מִמֶּנּוּ), and recoil backward (וְנִרְתָּעִים לְאָחוֹר), and fall into the depths of the female of Tehoma Rabba [the Great Deep] (וְנוֹפְלִים לְעוּמְקָא דְּנוּקְבָא דִּתְהוֹמָא רַבָּא), and they are those alluded to by the expression Chametz and Se’or (וְהֵם הַנִּרְמָזִים בִּלְשׁוֹן חָמֵץ וּשְׂאוֹר), and then the forehead of Ze’ir attains sweetening (וְאָז מַשִּׂיג מֵצַח זְעֵיר מִתּוּק), and “he crushed the corners of Moab” (וּמָחַץ פַּאֲתֵי מוֹאָב) (Numbers 24), as we said (כַּדַאֲמָרָן). And so it is stated in the Idra Zuta (וְכֵן אִיתָא בָּאִדְּרָא זוּטָא), Parashat Ha’azinu (פָּרָשַׁת הַאֲזִינוּ), daf [288b] 140b (דַּף ק״מ עַמּוּד ב׳), and this is its language (וְזֶה לְשׁוֹנוֹ):

“The forehead that is revealed in Atika Kadisha [the Holy Ancient One] is called Ratzon [Favor]” (מִצְחָא דְאִתְגַּלִי בְּעַתִּיקָא קַדִּישָׁא רָצוֹן אִקְרֵי), “for this Supernal Head is concealed Above and is not known” (דְּהָא רֵישָׁא עִלָּאָה דָּא סָתִים לְעֵילָא דְּלָא אִתְיְידַע), “it extends one beautiful radiance” (פָּשִׁיט חַד טוּרְנָא נָאָה), “which is included in the forehead” (דְּאִתְכְּלִיל בְּמִצְחָא).

The explanation is, a plate of light (פֵּירוּשׁ טַס שֶׁל אוֹר), from which the forehead plate is made, as is known (שֶׁנַּעֲשֶׂה מִמֶּנּוּ טַס הַמֵּצַח כַּנּוֹדָע), which is formed in Arich Anpin (שֶׁנַּעֲשֶׂה בְּא״א), joining Netzach, Hod, Yesod (נה״י) (מְקַשֵּׁר נה״י), and they never separate (וְאֵינָם נִפְרָדִים לְעוֹלָם). “And because it is the Will of all wills” (וּבְגִין דְּאִיהוּ רְעוּא דְכָל רְעוִין), “it was established in the forehead and revealed in the lamp” (אִתְתַּקַּן בְּמִצְחָא וְאִתְגַּלְיָיא בְּבוּצִינָא), Some say: in the crystal (נ״א: בְּבוּסִיטָא), “and when this is revealed, the Will of all wills is found in all the worlds” (וְכַד דָּא אִתְגַּלְיָיא רְעוּא דְרְעוִין אִשְׁתְּכַח בְּכָלְהוּ עָלְמִין), “and all the prayers below are accepted” (וְכָל צְלוֹתִין דִּלְתַתָּא מִתְקַבְּלִין), “and the face of Ze’ir Anpin is illuminated” (וּמִתְנַהֲרִין אַנְפּוֹי דְז״א), “and everything is found in mercy” (וְכֹלָּא בְּרַחֲמֵי אִשְׁתְּכַח), “because all judgments are hidden” (וּבְגִין דְּכָל דִּינִין אִתְטַמְּרִין), “and subdued” (וְאִתְכַּפְיָין). “On Shabbat” (בְּשַׁבָּתָא), “at the time of the Minchah prayer” (בְּשַׁעְתָּא דְּצְלוֹתָא דְּמִנְחָה), “which is the time when all judgments are aroused” (דְּהוּא עִידָן דְּכָל דִּינִין מִתְעָרִין), “this forehead is revealed and all judgments are subdued” (אִתְגַּלְיָיא הַאי מִצְחָא וְאִתְכַּפְיָין כָּל דִּינִין), “and mercies are found” (וְאִשְׁתְּכְחוּ רַחֲמִין), “and because of this Shabbat is found without judgment” (וּבְגִין כָּךְ אִתְשְׁכַּח שַׁבָּת בְּלָא דִינָא), “neither Above nor below” (לָא לְעֵילָא וְלָא לְתַתָּא), “and even the fire of Gehinnom settles in its place” (וַאֲפִלּוּ אֶשָּׁא דְגֵיהִנֹּם אִשְׁתְּקַע בְּאַתְרֵיהּ), “and the guilty rest” (וְנַיְיחִין חַיָּיבַיָּא). “And because of this an additional soul of joy is added on Shabbat” (וְעַל דָּא אִתּוֹסֵף נִשְׁמָתָא דְחֶדְוָא בְּשַׁבָּתָא), “and a person should rejoice in the three meals of Shabbat” (וּבָעֵי בַּר נָשׁ לְמֶחֱדֵי בִּתְלַת סְעוּדָתִי דְּשַׁבָּתָא), “for all faith and the entirety of faith are found within it” (דְּהָא כָּל מְהֵימְנוּתָא וְכָל כְּלָלָא דִּמְהֵימְנוּתָא בֵּיהּ אִשְׁתְּכַח), the explanation is: the three partners, Arich Anpin, Abba and Imma, and Ze’ir Anpin and Nukvah (פֵּירוּשׁ הַג׳ שׁוּתָפִין: אֲרִיךְ, אַבָּא וְאִמָּא, וְזו״ן), “and a person should arrange the table” (וּבָעֵי בַּר נָשׁ לְסַדָּרָא פָּתוֹרָא), “and eat the three meals of faith” (וּלְמֵיכַל ג׳ סְעוּדָתִי דִּמְהֵימְנוּתָא), “and rejoice in them” (וּלְמֶחֱדֵי בְּהוֹ). “Rabbi Shimon said: I testify concerning myself before all those who are here” (אָמַר ר׳ שִׁמְעוֹן אַסְהֲדָנָא עֲלַי לְכָל אִינוּן דְּהָכָא), the explanation is, those souls of the Tzaddikim [Righteous Ones] who came with the Holy One Blessed Be He and His Shekhinta (פֵּירוּשׁ אוֹתָם הַנְּשָׁמוֹת שֶׁל הַצַּדִּיקִים שֶׁבָּאוּ עִם הקב״ה וּשְׁכִינְתֵּיהּ), concerning whom he said on the previous page (שֶׁאָמַר עֲלֵיהֶם מֵעֵבֶר לַדַּף), “let the humble hear and rejoice” (יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ) (Psalms 34), through those secrets that I shall reveal (בְּאוֹתָם הַסּוֹדוֹת שֶׁאֲגַלֶּה), “for from my days I have never neglected these three meals” (דְּהָא מִן יוֹמַאי לָא בָטִילְנָא אִלֵּין ג׳ סְעוּדָתִי), “and because of them I have not needed fasting on Shabbat” (וּבְגִינַיְיהוֹן לָא אִצְטְרִיכְנָא לְתַעֲנִיתָא בְּשַׁבָּתָא). “And even on other days I have not needed it” (וַאֲפִלּוּ בְּיוֹמֵי אָחֳרָנֵי לָא אִצְטְרִיכְנָא), “all the more so on Shabbat” (כָּל שֶׁכֵּן בְּשַׁבָּתָא), “for whoever merits them merits complete faith” (דְּמָאן דְּזָכֵי בְּהוּ זָכֵי לִמְהֵימְנוּתָא שְׁלֵימָתָא), “one meal of the Matronita” (חַד סְעוּדָתָא דְּמַטְרוֹנִיתָא), she is Shabbat, the Bride, the Queen (הִיא שַׁבָּת כַּלָּה מַלְכְּתָא), “and one meal of the King” (וְחַד סְעוּדָתָא דְּמַלְכָּא), “and one meal of Atika Kadisha [the Holy Ancient One]” (וְחַד סְעוּדָתָא דְּעַתִּיקָא קַדִּישָׁא), “hidden from all hidden things” (סְתִימָא דְּכָל סְתִימִין), “and in that world he shall merit these” (וּבְהַהוּא עָלְמָא יִזְכֵּה בְהוּ לְאִילֵּין). “This Ratzon [Favor], when it is revealed” (הַאי רָצוֹן כַּד אִתְגַּלְיָיא), “all judgments shine” (נְהִירִין כָּל דִּינִין), “and are subdued from their chains” (וְאִתְכַּפְיָין מִשַּׁלְשְׁלָאֵיהוֹן), “the Tikkun [Rectification] of Atika Kadisha [the Holy Ancient One]” (תִּקּוּנָא דְּעַתִּיקָא קַדִּישָׁא), “is established in one Tikkun” (אִתְתַּקַּן בְּתִקּוּנָא חַד), “the inclusion of all the other Tikkunim” (כְּלָלָא דְּכָל שְׁאָר תִּקּוּנִין), “and it is the Supernal Chokhmah, hidden” (וְהִיא חָכְמָה עִלָּאָה סְתִימָאָה), “the inclusion of all the others” (כְּלָלָא דְּכָל שְׁאָר). “And this is called the Supernal Eden” (וְהַאי אִקְרֵי עֵדֶן עִלָּאָה), “hidden from all hidden things” (סְתִימָאָה דְּכָל סְתִימִין), for it is hidden from Malkhut, which is not known from this side (שֶׁהוּא סָתוּם מִמַּלְכוּת דְּלָא אִתְיְידַע מֵהַאי גִּיסָא), and hidden from Arich Anpin on the other side (וְסָתִים מֵאֲרִיךְ מִצַּד הַשֵּׁנִי), therefore it is called “hidden from all hidden things” (לָכֵן נִקְרָא סְתִימָאָה דְּכָל סְתִימִין), and also the thread of Ein Sof is concealed within it (וְגַם חוּט אֵין סוֹף גָּנוּז בְּתוֹכוֹ), illuminating it in Reisha DeEin [the Head of Nothingness] (הַמֵּאִיר לוֹ בְּרֵישָׁא דְּאַיִן), which is not covered by that half of the Aleph (שֶׁאֵינוֹ מְכֻסֶּה אוֹתָהּ הַחֲצִי הָאָלֶף). And it is the Mocha deAtika Kadisha [Brain of the Holy Ancient One] (וְהוּא מוֹחָא דְעַתִּיקָא קַדִּישָׁא), and this Mocha [Brain] spreads to every limb (וְהַאי מוֹחָא אִתְפַּשְׁט לְכָל עִיבָר), to every side within Arich Anpin (לְכָל צַד בַּאֲרִיךְ), and spreads throughout all its Tikkunim [Rectifications] (וְנִתְפַּשְׁט בְּכָל תִּקּוּנָיו), from it spreads to another Eden (מִינֵיהּ אִתְפַּשְׁט לְעֵדֶן אָחֳרָא), which is Abba that illuminates it (שֶׁהוּא אַבָּא הַמֵּאִיר לוֹ). And from this Eden it is engraved (וּמֵהַאי עֵדֶן אִתְגְּלֵף), meaning (רָצָה לוֹמַר), the two Vavin of the Aleph of Ein (שְׁנֵי ו׳ שֶׁל הָאָלֶ״ף דְּאַיִן) equal thirty-two (עוֹלִים ל״ב), and are divided only into the two parts of the Vavin (וְאֵינָם נֶחְלָקִים אֶלָּא לִב׳ חֶלְקֵי ו׳), and they are those that shine to Abba (וְהֵם הַמִּתְנוֹצְצִים לְאַבָּא), and bring forth the Name of the Thirty-Two Paths of Chokhmah (וּמוֹצִיאִים שֵׁם ל״ב נְתִיבוֹת חָכְמָה), namely the ten utterances and the twenty-two letters (דְּהַיְינוּ עֶשֶׂר אֲמִירָן וְכ״ב אַתְוָון), and they are divided into the Thirty-Two Paths of Chokhmah (וְהֵם נֶחְלָקִים לִל״ב נְתִיבוֹת חָכְמָה), into actual divisions of the count of thirty-two (לַחֲלָקִים בְּפוֹעַל שֶׁל חֶשְׁבּוֹן ל״ב), each one by itself (כָּל אֶחָד וְאֶחָד לְבַדּוֹ). And when they come to Ze’ir Anpin (וּכְשֶׁבָּאִים לִזְעֵיר), there the three hundred and twenty judgments are divided (נֶחְלָקִים שָׁם ש״ך דִּינִים), for ten times thirty-two equals three hundred and twenty (כִּי י׳ פְּעָמִים ל״ב הֵם ש״ך), and for its Nukvah three hundred and twenty-five (וְלְנוּקְבֵיהּ שכ״ה), and they are the five times Din [judgment] from Adonai, which are three hundred and twenty (וְהֵם ה׳ פְּעָמִים דִּין מֵאֲדנ״י הֵם ש״ך), and the five Alephin of Adonai come and sweeten this judgment (וּבָאִים הַה׳ אַלְפִין שֶׁל אֲדנ״י וּמְמַתְּקִים הַדִּין הַזֶּה), and they become three hundred and twenty-five judgments (וְעוֹלִים שכ״ה דִּינִין). “And that hidden Head” (וְהַהוּא רֵישָׁא סְתִימָאָה), “which is in the Head of Atika Kadisha that is not known” (דְּבְרֵישָׁא דְּעַתִּיקָא דְּלָא אִתְיְדַע), “when it extends one radiance” (כַּד פָּשִׁיט חַד טוּרְנָא), “which was being prepared to illuminate” (דְּהֲוָה מִתְתַּקַּן לְאַנְהָרָא), “it strikes this Mocha [Brain]” (בָּטִישׁ בְּהַאי מוֹחָא), “and is engraved” (וְאִתְגְּלֵיף), “and is illuminated with many illuminations” (וְאִתְנְהִיר בְּכַמָּה נְהִירִין), “and brings forth and inscribes within this lamp” (וְאַפִּיק וְאַרְשִׁים בְּבוּצִינָא דָא), “within this forehead” (בְּהַאי מִצְחָא), “for light is inscribed within it” (דְּאִתְרְשִׁים בֵּיהּ נְהוֹרָא), “which is called Ratzon [Favor]” (דְּאִקְרֵי רָצוֹן). “And this Ratzon [Favor] spreads downward through the Dikna [Beard]” (וְהַאי רָצוֹן אִתְפַּשְׁט לְתַתָּא בְּדִיקְנָא), “until that place where it settles within the Dikna [Beard]” (עַד הַהוּא אֲתַר דְּמִתְיַשְּׁבָא בְּדִיקְנָא), “and is called Supernal Chesed” (וְאִקְרֵי חֶסֶד עִלָּאָה), and these are in the lower Mazala [Channel of Flow] (וְהֵם בְּמַזָּלָא הַתַּחְתּוֹן), which includes all the Mazalot [Channels of Flow] (הַכּוֹלֵל כָּל הַמַּזָּלוֹת), and this light hangs there (וְתוֹלֶה שָׁם הָאוֹר הַזֶּה), and from there upon the head of Ze’ir Anpin beneath it (וּמִשָּׁם עַל רֹאשׁ ז״א שֶׁתַּחְתָּיו). And this is what the verse says (וְזֶה שֶׁאָמַר הַכָּתוּב): “Like the good oil upon the head, descending upon the beard, the beard of Aharon, descending upon the opening of his garments” (כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו) (Psalms 133:2), “like the dew of Chermon descending upon the mountains of Zion, for there Hashem commanded the blessing, life forevermore” (כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה י״י אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133:3). And this light is called Supernal Chesed (וְזֶה הָאוֹר נִקְרָא חֶסֶד עִילָאָה), “and when this Ratzon [Favor] is revealed, the masters of judgment behold it and are subdued” (וּבְהַאי רָצוֹן כַּד אִתְגַּלֵּיא מִסְתַּכְּלִין מָארֵי דְדִינָא וּמִתְכַּפְיָין). And this is the secret of the Tzitz of Holiness (וְזֶהוּ סוֹד צִיץ הַקֹּדֶשׁ): “And it shall be upon Aharon’s forehead... always for favor before Hashem” (וְהָיָה עַל מֵצַח אַהֲרֹן... תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי י־י) (Exodus 28:38). And it is the secret of the Time of Favor (וְהוּא סוֹד הָעֵת רָצוֹן), concerning which it is said (שֶׁנֶּאֱמַר עָלֶיהָ): “But as for me, may my prayer be unto You, Hashem, in a time of favor; O God, in the abundance of Your kindness, answer me with the truth of Your salvation” (וַאֲנִי תְפִלָּתִי לְךָ י״י עֵת רָצוֹן אֱלֹהִים בְּרָב חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ) (Psalms 69:14). Amen and Amen, may it be His will (אָמֵן וְאָמֵן כֵּן יְהִי רָצוֹן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).