Chapter Sixty (פֶּרֶק שִׁשִּׁים)

The fifth Tikkun of the Tikkunim of the beard of Ze’ir Anpin are the two apples of his face, right and left (תִּיקּוּן הַחֲמִישִׁי שֶׁל תִּיקּוּנֵי דִּקְנָא דְז״א, הֵם שְׁנֵי הַתַּפּוּחִים שֶׁל הַפָּנִים שֶׁלּוֹ, יָמִין וּשְׂמֹאל), which prevent the hairs from spreading further and covering the cheeks (שֶׁמַּפְסִיקִים הַשְּׂעָרוֹת מִלְּהִתְפַּשֵּׁט וּלְהִתְכַּסּוֹת הַלְּחָיַיִם יוֹתֵר), so that they will not cover the two apples of the face (וְלֹא יְכַסּוּ תְּרֵין תַּפּוּחֵי הַפָּנִים), and these apples are red and white (וְהֵם הַתַּפּוּחִים אֲדוּמִים וּלְבָנִים), as it is said: “Apples of gold” (שֶׁנֶּאֱמַר תַּפּוּחֵי זָהָב) (Proverbs 25:11), which alludes to judgment (הַמְרֻמָּז לְדִין), “in settings of silver” (בְּמַשְׂכִּיּוֹת כָּסֶף) (Proverbs 25:11), which is Chesed (שֶׁהוּא חֶסֶד). And this is the Tikkun [Rectification] that prevents the hairs from extending excessively beyond the cheeks (וְזֶהוּ הַתִּיקּוּן שֶׁלֹּא יֵצְאוּ הַשְּׂעָרוֹת יוֹתֵר מִדַּאי מֵהַלְּחָיַיִם), and covering the face, Heaven forbid (וִיכַסּוּ חַס וְשָׁלוֹם הַפָּנִים), and therefore they are not white but red (וְלָזֶה אֵינָם לְבָנִים אֶלָּא אֲדוּמִים), and they do not illuminate below (וְאֵינָם מְאִירִים לְמַטָּה), except when the face of Arich Anpin illuminates the face of Ze’ir Anpin (אֶלָּא כְּשֶׁיָּאִירוּ פְּנֵי אֲ״א בִּפְנֵי ז״א), and the two holy apples become visible (וְיִתְחֲזוּ תְּרֵין תַּפּוּחִין קַדִּישִׁין). And this is the language of the Idra (וְזֶה לְשׁוֹן הָאִדְּרָא) (Zohar Bamidbar 141a), concerning the Tikkunim [Rectifications] of the beard of Ze’ir Anpin (בְּתִיקּוּנֵי דִּקְנָא דְז״א): “The fifth Tikkun: the hairs cease, and two apples become visible, one on this side and one on that side, red like this red rose, and they blaze within two hundred and seventy worlds” (תִּיקּוּנָא חֲמִישָׁאָה, פָּסִיק שַׂעֲרֵי וְאִתְחֲזוֹן תְּרֵין תַּפּוּחִין מִכָּאן וּמִכָּאן סוּמְקִין כְּהַאי וַרְדָּא סוּמְקָא, וּמִתְלַהֲטִין בְּמָאתַן וְשִׁבְעִין עָלְמִין), which I explained in the Tikkunim [Rectifications] of Arich Anpin (שֶׁפֵּרַשְׁתִּים בְּתִיקּוּנֵי אֲ״א). “These two apples, when they shine from the two sides” (הָנֵי תְּרֵין תַּפּוּחִין כַּד נְהִירִין מִתְּרֵין סִטְרִין), his right and his left (יָמִין וּשְׂמֹאל שֶׁלּוֹ), “from the illumination of the two apples of Atika” (מִנְּהִירוּ דְּתְרֵין תַּפּוּחִין דְּעַתִיקָא), “redness is drawn forth and whiteness comes” (אִתְמְשַׁךְ סוּמְקָא וְאָתֵי חִוָּורָא), meaning (רוֹצֶה לוֹמַר), that it is drawn forth and mingled between the garment, which is Chesed, and stands within it (שֶׁנִּתְמַשֵּׁךְ וּמִתְעָרֵב בֵּין הַלְּבוּשׁ שֶׁהוּא חֶסֶד, וְעוֹמֵד בְּתוֹכוֹ). And when the two apples of Arich Anpin illuminate the two apples of Ze’ir Anpin (וּכְשֶׁמְּאִירִים תְּרֵין תַּפּוּחֵי אֲ״א עַל תְּרֵי תַּפּוּחֵי ז״א), through the Kohanim who raise their hands over the people to bless them (עַל יְדֵי הַכֹּהֲנִים הַנּוֹשְׂאִים יְדֵיהֶם עַל הָעָם לְבָרְכָם), concerning this it is written: “May Hashem illuminate His face toward you and be gracious to you” (בְּהַאי כְּתִיב יָאֵר יְהוָ״ה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ) (Numbers 6:25), “for when they shine, the world is blessed” (דְּכַד נָהֲרִין מִתְבָּרֵךְ עָלְמָא). “And at the time when they become red” (וּבְשַׁעְתָּא דְּאִתְעֲבִידוּ סוּמְקָא), meaning (רוֹצֶה לוֹמַר), when the redness is removed (שֶׁמַּעֲבִיר הָאוֹדֶם), which is the judgment and anger called “My face” (הוּא הַדִּין וְהָרוֹגֶז הַנִּקְרָא פָּנַי), as it is said: “And I shall set My face against that man” (שֶׁנֶּאֱמַר וְנָתַתִּי פָנַי בָּאִישׁ הַהוּא) (Leviticus 20:3), and at a time of favor the White Head illuminates (וּבְעֵת רָצוֹן מֵאִיר הָרֵישָׁא חִוָּורָא הַזֶּה), “it is written: ‘May Hashem lift up His face toward you’” (כְּתִיב יִשָּׂא יְהוָ״ה פָּנָיו אֵלֶיךָ) (Numbers 6:26), meaning (כְּלוֹמַר), the anger will depart and will no longer be found in the world (יִסְתַּלֵּק וְלָא יִשְׁתְּכַּח רוֹגְזָא בְּעָלְמָא). “We learned: All the illuminations that are illuminated from Atika Kadisha [the Holy Ancient One] are called the First Kindnesses” (תָּאנָא כּוּלְּהוֹן נְהִירִין דְּאִתְנְהָרוֹן מֵעַתִּיקָא קַדִּישָׁא אִתְקְרוֹן חַסְדֵי קַדְמָאֵי), as it is said: “Where are Your former kindnesses?” (שֶׁנֶּאֱמַר אַיֵּה חֲסָדֶיךָ הָרִאשֹׁנִים) (Psalms 89:50), “and through those, all the everlasting kindnesses shine” (וּבְגִין אִינוּן נָהֲרִין כָּל אִינוּן חַסְדֵי עוֹלָם), which are the Chasadim of Ze’ir Anpin (שֶׁהֵם חַסְדֵי ז״א), called the outer kindness (הַנִּקְרָא חֶסֶד דְּלְבַר). And this is the meaning of what it says concerning the seventh Tikkun [Rectification] of the Tikkunim [Rectifications] of the beard of Arich Anpin (וְזֶהוּ אוֹמְרוֹ בְּתִיקּוּן שְׁבִיעִי דְתִיקּוּנֵי דִּקְנָא דַאֲ״א), and this is its language (וְזֶה לְשׁוֹנוֹ): “Like an apple tree among the trees of the forest, so is my Beloved...” (כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי...) (Song of Songs 2:3), “just as this apple is composed of three colors” (מַה תַּפּוּחַ זֶה כָּלִיל בִּתְלַת גַּוְונִין), which are white, red, and green (שֶׁהֵם חִוָּור סוּמָק וְיָרוֹק), “so too the Holy One Blessed Be He has two apples” (כָּךְ הקב״ה אִית לֵיהּ תְּרֵין תַּפּוּחִין), of the face (שֶׁל הַפָּנִים) (Zohar Bamidbar 133b). “Among the trees of the forest” (בֵּין עֲצֵי הַיַּעַר), meaning (דְּהַיְינוּ), among the hairs that are intertwined around the apples of the face (בֵּין הַשְּׂעָרוֹת הַמִּסְתַּבְּכִים סְבִיב תַּפּוּחֵי הַפָּנִים), and Ya’ar [forest] equals Par [280] (וְיַעַר גִּימַטְרִיָּא פַּר), which is the numerical value of MNTZP”KH (הוּא חֶשְׁבּוֹן מנצפ״ך), these being the judgments (הֵם הַדִּינִין). And because each apple of the two apples possesses three colors (וּמִפְּנֵי שֶׁכָּל תַּפּוּחַ מֵהַתְּרֵין תַּפּוּחִין יֵשׁ לוֹ ג׳ גַּוְונִים), it follows that there are six colors within the two apples (נִמְצָא שֶׁיֵּשׁ בִּשְׁנֵי הַתַּפּוּחִים שִׁשָּׁה גַּוְונִים). And the apples themselves are the seventh Tikkun [Rectification] (וְתַּפּוּחִין בְּעַצְמָם הוּא הַתִּיקּוּן הַשְּׁבִיעִי), and they are the totality of the seven Tikkunim [Rectifications] of His Galgalta [Skull] (וְהֵם כְּלַל שִׁבְעָה תִּיקּוּנֵי גֻלְגַּלְתָּא דִילֵיהּ), which are visible in the light of “the King's face is life” (הַנִּרְאִים בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים) (Proverbs 16:15). And the minimum plural is two (וּמִיעוּט רַבִּים שְׁנַיִם), therefore the verse says “face” in the plural form (לָכֵן אוֹמֵר בַּפָּסוּק פָּנִים הוּא לְשׁוֹן רַבִּים), and these are the two holy apples (וְהֵם תְּרֵין תַּפּוּחִין קַדִּישִׁין), and all their abundance comes from the two holy apples of Arich Anpin (וְכָל שִׁפְעָם בָּא מִתְּרֵין תַּפּוּחִין קַדִּישִׁין דַאֲ״א), and transforms them into whiteness (וּמְהַפֵּךְ אוֹתָם לְלָבָן). And this is the meaning of: “And through them is fulfilled: ‘In the light of the king’s face is life’” (וְזֶהוּ אוֹמְרוֹ וּבְגִינַיְיהוּ אִתְקַיָּים בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים) (Proverbs 16:15), “and we learned: From these apples life emerges to the world and displays joy to Ze’ir Anpin” (וְתָאנָא, מֵהָנֵי תַּפּוּחִין נָפְקִין חַיֵּין לְעָלְמָא וּמַחְזְיָין חֶדְוָא לִזְעֵיר אַנְפִּין), as it is written: “May Hashem illuminate His face toward you” (דִּכְתִיב יָאֵר יְהוָ״ה פָּנָיו אֵלֶיךָ) (Numbers 6:25), and it is written: “In the light of the king’s face is life” (וּכְתִיב בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים) (Proverbs 16:15), “in the light of the king’s face—these are those two apples, the fragrant areas of which I spoke” (בְּאוֹר פְּנֵי מֶלֶךְ אֵלִין אִינוּן תְּרֵין תַּפּוּחִין דְּתַקְרוֹבְתָא דְבוּסְמָא דַאֲמִינָא), which are those of Atika (שֶׁהֵם שֶׁל עַתִּיקָא). “And concerning that which is written: ‘May Hashem illuminate His face toward you’” (וּמַה דִּכְתִיב יָאֵר יְהוָ״ה פָּנָיו אֵלֶיךָ), “the outer face” (פָּנִים דְּלְבַר), these are those of Ze’ir Anpin (הֵם שֶׁל ז״א), “for when they shine, the world is blessed” (דְּכַד נָהֲרִין מִתְבָּרֵךְ עָלְמָא). “And we learned: So long as these outer lamps shine from Arich Anpin, the entire world is blessed and no anger is found in the world” (וְתָאנָא, כָּל זְמַן דְּהָנֵי בּוּצִינֵי דְלְבַר נָהֲרִין מֵאֲ״א כָּל עָלְמָא מִתְבָּרֵךְ וְלָא אִשְׁתְּכַּח רוֹגְזָא בְּעָלְמָא), “and if these outer ones are thus, then the two apples of Arich Anpin, which shine constantly” (וּמָה אִי הָנֵי דְלְבַר כָּךְ, תְּרֵין תַּפּוּחִין דַאֲ״א דְּנָהֲרִין תְּדִירָא), without interruption (בְּלִי הֶפְסֵק), “which rejoice constantly, how much more so” (דְּחַדָּאן תְּדִירָא, עַל אַחַת כַּמָּה וְכַמָּה). “It was taught: When these two apples of Arich Anpin are revealed, Ze’ir Anpin appears in joy, and all those lamps below are in joy, and all those below shine” (תַּנְיָא, כַּד אִתְגַּלְיָין תְּרֵין תַּפּוּחִין אִלֵּין דַאֲ״א, אִתְחֲזֵי ז״א בְּחֶדְוָותָא, וְכָל אִינוּן בּוּצִינִין דִּלְתַתָּא בְּחֶדְוָותָא, וְכָל אִינוּן דִּלְתַתָּא נָהֲרִין), in all the worlds its Atika illuminates through its two apples (בְּכָל הָעוֹלָמוֹת מֵאִיר הָעַתִּיק שֶׁלּוֹ בִּתְרֵין תַּפּוּחִין דִילֵיהּ), and all the worlds rejoice and are complete with every perfection (וְכֻלְּהוּ עָלְמִין חַדָּאן וּשְׁלִימִין מִכָּל שְׁלִימוּתָא), and all rejoice and shine (וְכֻלְּהוּ חַדָּאִין וְנָהֲרִין), and all goodness never ceases (וְכָל טִיבוּ לָא פָסִיקוּ). “Come and see: The outer face sometimes shines and sometimes is darkened” (תָּא חֲזִי, פָּנִים דְּלְבַר, אִית זְמַן דְּנָהֲרִין וְאִית זְמַן דְּחָשִׁיכָאִין), and because of this it is written: “May Hashem illuminate His face toward you” (וּבְגִין כָּךְ כְּתִיב יָאֵר יְהוָ״ה פָּנָיו אֵלֶיךָ) (Numbers 6:25), “May His face shine upon us forever” (יָאֵר פָּנָיו אִתָּנוּ סֶלָה) (Psalms 67:2), which implies that it is not constant (מִכְּלָל דְּלָא הֲוֵי תְּדִירָא), but only when the apples above are revealed (אֶלָּא כַּד אִתְגַּלְיָין תַּפּוּחִין דִּלְעֵילָא), for all the Tikkunim [Rectifications] of Ze’ir Anpin depend upon the Tikkunim [Rectifications] of Atik Yomaya [Ancient of Days] (כִּי כָּל הַתִּיקּוּנִים שֶׁל ז״א בְּתִיקּוּנֵי עַתִּיק יוֹמַיָּיא תַּלְיָין) (until here, Zohar Bamidbar 133b) (עַד כָּאן זוֹהַר בַּמִּדְבָּר קל״ג־ב). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).