Chapter Sixty-Six (פֶּרֶק שִׁשִּׁים וְשִׁשָּׁה)

Furthermore, we shall explain the Tikkun [Rectification] of the Thirteen Attributes of Ze’ir Anpin (עוֹד נְבָאֵר תִּיקּוּן הַי״ג מִדּוֹת דְז״א), which it receives from Arich Anpin (אֲשֶׁר מְקַבֵּל אוֹתָם מֵאֲ״א), and they become Ohr Makif [Encompassing Light] for it during the time of Gadlut [Greatness] (וְנַעֲשִׂים לוֹ אוֹר מַקִּיף בִּזְמַן הַגַּדְלוּת), and these are their details (וְזֶה פְּרָטָן): El [God] (אֵל) is the secret of the two corners [of the beard] (הוּא סוֹד שְׁנֵי פֵּאוֹת), El [God] from this side “and El [God]” from that side (אֵל מִכָּאן וְאֵל מִכָּאן), and it is Malkhut within Chokhmah in the Inner Light (וְהוּא מַלְכוּת שֶׁבַּחָכְמָה בַּפְּנִימִי), for Pe’ah [corner] equals Elohim in gematria (כִּי פֵּאָה גִּימַטְרִיָּא אֱלֹהִים), the secret of Malkhut (סוֹד מַלְכוּת). And the two Encompassing Lights are Keter within Keter on the right (וּב׳ מַקִּיפִין הוּא כֶּתֶר שֶׁבַּכֶּתֶר מִיָּמִין), and Keter within Chokhmah on the left (וְכֶתֶר שֶׁבַּחָכְמָה מִשְּׂמֹאל), and two Encompassing Lights were necessary (וְהֻצְרְכוּ ב׳ מַקִּיפִין), because they are two corners [of the beard] (שֶׁהֲרֵי הֵם שְׁנֵי פֵּאוֹת), even though they are one Tikkun [Rectification] (עִם הֱיוֹתָן תִּיקּוּן אֶחָד).

Rachum [Compassionate] (רַחוּם): Yesod of Chokhmah in the Inner Light (יְסוֹד שֶׁל חָכְמָה בַּפְּנִימִי), and Chokhmah within Keter in the Encompassing Light (וְחָכְמָה שֶׁבַּכֶּתֶר בַּמַּקִּיף), and it is the hair upon the upper lip (וְהוּא הַשֵּׂעָר שֶׁעַל שָׂפָה הָעֶלְיוֹנָה).

VeChanun [And Gracious] (וְחַנּוּן): Hod within Chokhmah in the Inner Light (הוֹד שֶׁבַּחָכְמָה בַּפְּנִימִי), and Binah within Keter in the Encompassing Light (וּבִינָה שֶׁבַּכֶּתֶר בַּמַּקִּיף), and it is the path called Orach [Path] in the Zohar (וְהוּא הַדֶּרֶךְ הַנִּקְרָא אוֹרַח בַּזֹּהַר), which is in the middle of this lip (שֶׁהוּא בְּאֶמְצַע הַשָּׂפָה הַזֹּאת), descending from between the two openings of the nose (הַיּוֹרֵד מִבֵּין תְּרֵין נוּקְבִין דְחוֹטְמָא), filled with hair from this side and from that side (מָלֵא שֵׂעָר מִכָּאן וּמִכָּאן), and it is visible in a child from the day he is born (וְהוּא כַּנִּרְאֶה בְּקָטָן מִיּוֹם שֶׁנּוֹלַד), when the angel comes and strikes him upon his mouth (שֶׁבָּא מַלְאָךְ וְסוֹטְרוֹ עַל פִּיו).

Erekh [Long-Suffering] (אֶרֶךְ): Netzach within Chokhmah in the Inner Light (נֵצַח שֶׁבַּחָכְמָה בַּפְּנִימִי), and Chokhmah within Chokhmah in the Encompassing Light (וְחָכְמָה שֶׁבַּחָכְמָה בַּמַּקִּיף), and it is the hair upon the lower lip (וְהוּא הַשֵּׂעָר שֶׁעַל הַשָּׂפָה הַתַּחְתּוֹנָה).

Apayim [Of Anger] (אַפַּיִם): Tiferet [Beauty] within Chokhmah in the Encompassing Light (ת״ת שֶׁבַּחָכְמָה בַּמַּקִּיף), and it is the empty place in the middle of the lower lip, just as on the upper lip (וְהוּא מָקוֹם פָּנוּי שֶׁבְּאֶמְצַע הַשָּׂפָה הַתַּחְתּוֹנָה כְּמוֹ בָּעֶלְיוֹנָה), and they are Chesed [Kindness] and Gevurah within Chokhmah in the Inner Light (וְהֵם חֶסֶד גְּבוּרָה שֶׁבַּחָכְמָה בַּפְּנִימִי).

VeRav Chesed [And Abundant in Kindness] (וְרַב חֶסֶד): Chesed [Kindness] within Keter on the right (חֶסֶד שֶׁבַּכֶּתֶר מִיָּמִין), and Chesed [Kindness] within Chokhmah on the left in the Encompassing Light (וְחֶסֶד שֶׁבַּחָכְמָה מִשְּׂמֹאל בַּמַּקִּיף), and it is the width of the beard from this side and from that side (וְהוּא רֹחַב הַזָּקָן מִכָּאן וּמִכָּאן), until the place where it begins to widen at the end of the cheeks (עַד מְקוֹם שֶׁמַּתְחִיל לְהִתְרַחֵב בְּסוֹף הַלְּחָיַיִם), therefore it requires two Encompassing Lights (לְפִיכָךְ צָרִיךְ ב׳ מַקִּיפִין).

And the reason that it is Gevurah [Might] in the Inner Light and Chesed [Kindness] in the Encompassing Light (וְהַטַּעַם שֶׁהוּא בִּגְבוּרָה בַּפְּנִימִי, וּבַמַּקִּיף בְּחֶסֶד), is because Aharon was originally a Levi (לְפִי שֶׁאַהֲרֹן מִתְּחִלָּה הָיָה לֵוִי), and was elevated to become a Kohen (וְנִתְעַלָּה לִהְיוֹת כֹּהֵן), and so it is in the following matter as well (וְכֵן הוּא בַּסָּמוּךְ), for Hod [Splendor] in the Inner Light has two Encompassing Lights (כִּי הוֹד בַּפְּנִימִי יֵשׁ לוֹ ב׳ מַקִּיפִין), from Netzach [Victory] in this one and in that one (מִנֵּצַח שֶׁבָּזֶה וּבָזֶה).

VeEmet [And Truth] (וֶאֱמֶת): Chesed [Kindness] within Chokhmah in the Inner Light (חֶסֶד שֶׁבַּחָכְמָה בַּפְּנִימִי), and Gevurah [Might] within Keter on the right (וּגְבוּרָה שֶׁבַּכֶּתֶר מִיָּמִין), and Gevurah [Might] within Chokhmah on the left in the Encompassing Light (וּגְבוּרָה שֶׁבַּחָכְמָה מִשְּׂמֹאל בַּמַּקִּיף), and it is the place upon the face where there is no hair, from this side and from that side (וְהוּא מָקוֹם שֶׁאֵין בּוֹ שֵׂעָר בַּפָּנִים מִכָּאן וּמִכָּאן), and they are called Tapuchim [Apples] (וְהֵם נִקְרָאִים תַּפּוּחִים).

Notzer Chesed [Preserver of Kindness] (נוֹצֵר חֶסֶד): this is the first Mazal [Channel of Flow] (זֶה מַזָּל רִאשׁוֹן), Binah within Chokhmah and Yesod within Keter in the Inner Light (בִּינָה שֶׁבַּחָכְמָה, וִיסוֹד שֶׁל כֶּתֶר בַּפְּנִימִי), which are together as we have said (שֶׁהֵם יַחַד כְּמוֹ שֶׁאָמַרְנוּ), and Tiferet [Beauty] within Keter on the right and Tiferet [Beauty] within Chokhmah on the left in the Encompassing Light (וְתִפְאֶרֶת שֶׁבַּכֶּתֶר מִיָּמִין וְתִפְאֶרֶת שֶׁבַּחָכְמָה מִשְּׂמֹאל בַּמַּקִּיף). And it is the long hair of the beard on the outside (וְהוּא הַשֵּׂעָר הָאָרוֹךְ שֶׁבַּזָּקָן מִבַּחוּץ), which is the row of hairs on the upper sides of the face (שֶׁהִיא הַשּׁוּרָה שֶׁל שֵׂעָר שֶׁל צַד הַפָּנִים הָעֶלְיוֹנִים), “for a single strand of hair emerges around the beard, and hangs in balance until the navel” (דְּנָפִיק חַד חוּטָא דְשַׂעֲרֵי סַחְרָנֵיהּ דְדִיקְנָא, וְתַלְיָין בְּשִׁיקּוּלָא עַד טַבּוּרָא), and this Tikkun [Rectification] also has a right and a left side (וְגַם תִּיקּוּן זֶה יֵשׁ לוֹ יָמִין וּשְׂמֹאל).

LaAlafim [For Thousands] (לַאֲלָפִים): Hod [Splendor] within Keter in the Inner Light (הוֹד שֶׁבַּכֶּתֶר בַּפְּנִימִי), and Netzach [Victory] within Keter on the right, and Netzach [Victory] within Chokhmah on the left in the Encompassing Light (וְנֵצַח שֶׁבַּכֶּתֶר מִצַּד יָמִין, וְנֵצַח שֶׁבַּחָכְמָה מִצַּד שְׂמֹאל בַּמַּקִּיף), and it is the small hair that is intermingled among the large hairs of the beard on both sides (וְהוּא שֵׂעָר קָטָן שֶׁמִּתְעָרֵב בֵּין שֵׂעָר הַגָּדוֹל שֶׁבַּזָּקָן מִשְּׁנֵי צְדָדִין).

Nosei Avon [Bearer of Iniquity] (נוֹשֵׂא עָוֹן): Netzach [Victory] within Keter in the Inner Light (נֵצַח שֶׁבַּכֶּתֶר בַּפְּנִימִי), and Hod [Splendor] within Keter on the right, and Hod [Splendor] within Chokhmah on the left in the Encompassing Light (וְהוֹד שֶׁבַּכֶּתֶר מִצַּד יָמִין, וְהוֹד שֶׁבַּחָכְמָה מִשְּׂמֹאל בַּמַּקִּיף), and it is the hair on the side of the throat, on both sides (וְהוּא הַשֵּׂעָר שֶׁל צַד הַגָּרוֹן מִשְּׁנֵי צְדָדִים), which is short (שֶׁהוּא קָצָר).

VaFesha [And Transgression] (וָפֶשַׁע): Tiferet [Beauty] within Keter in the Inner Light (תִּפְאֶרֶת שֶׁבַּכֶּתֶר בַּפְּנִימִי), and Yesod within Keter on the right, and Yesod within Chokhmah from the Name El [God] in the Encompassing Light (וִיסוֹד שֶׁבַּכֶּתֶר מִיָּמִין, וִיסוֹד שֶׁבַּחָכְמָה מִשֵּׁם אֵל בַּמַּקִּיף), and it is that the hair does not emerge strand from strand, but rather together (וְהוּא מַה שֶּׁאֵין הַשֵּׂעָר יוֹצֵא נִימָא מִן נִימָא אֶלָּא בְּיַחַד), and this is called a Tikkun [Rectification] on both sides (נִקְרָא תִּיקּוּן מִשְּׁנֵי צְדָדִים).

VeChokhmah [And Wisdom] (וְחָכְמָה), VeChata’ah [And Sin] (וְחַטָּאָה), Gevurah [Might] within Keter in the Inner Light (גְּבוּרָה שֶׁבַּכֶּתֶר בַּפְּנִימִי), and Malkhut within Chokhmah in the Encompassing Light (וּמַלְכוּת שֶׁבַּחָכְמָה שֶׁבַּמַּקִּיף), and it is the mouth (וְהוּא הַפֶּה).

VeNakeh [And Cleansing] (וְנַקֵּה), Chesed [Kindness] within Keter in the Inner Light (חֶסֶד שֶׁבַּכֶּתֶר בַּפְּנִימִי), and the Malkhut hidden within the Yesod of Keter in the Encompassing Light (וּמַלְכוּת הַנֶּעְלֶמֶת בִּיסוֹד שֶׁבַּכֶּתֶר בַּמַּקִּיף), for both are called Tamar [Date Palm] (כִּי שְׁנֵיהֶם נִקְרָאִים תָּמָר), and she is included within him in the secret of the Atarah [Crown] (וְהִיא כְּלוּלָה בּוֹ בְּסוֹד עֲטָרָה), and therefore Chesed is in the Inner Light (וְלָזֶה חֶסֶד הוּא בַּפְּנִימִי), because Yesod and Chesed are one (כִּי יְסוֹד וְחֶסֶד שְׁנֵיהֶם אֶחָד), which is the aforementioned mouth (שֶׁהוּא הַפֶּה הָאָמוּר). And it is the union of Abba and Imma (וְזִוּוּג אַבָּא וְאִמָּא), and Abba is called Yomam [Daytime] (וְאַבָּא נִקְרָא יוֹמָם), as it is said: “By day Hashem commands His kindness” (שֶׁנֶּאֱמַר יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ) (Psalms 42:9), like the day which does not alter the light (כְּמוֹ הַיּוֹם שֶׁאֵינוֹ מְשַׁנֶּה הָאוֹר), but rather bestows it exactly as it receives it (אֶלָּא כְּמוֹ שֶׁמְּקַבֵּל מַשְׁפִּיעַ אוֹתוֹ), while it itself exists in another measure, not through an intermediary (וְהוּא בְּעַצְמוֹ בְּמִדָּה אַחֶרֶת שֶׁלֹּא עַל יְדֵי אֶמְצָעִי), unlike the other Attributes (מַה שֶּׁאֵין כֵּן בִּשְׁאָר הַמִּדּוֹת).

And the word VeNakeh [And Cleansing] is the second Mazal (וּמִלַּת וְנַקֵּה הוּא מַזָּל שֵׁנִי), which descends until the navel (שֶׁיּוֹרֵד עַד הַטַּבּוּר), and it is the long hair that is internal to the beard (וְהוּא הַשֵּׂעָר הָאָרוֹךְ פְּנִימִי לוֹ לַזָּקָן), toward the lower side, toward the throat (לְצַד מַטָּה לְצַד הַגָּרוֹן), and through it is the union of Abba and Imma (וְעַל יָדוֹ זִוּוּג אַבָּא וְאִמָּא). And even though it is stated concerning it in the Idra (וְאַף עַל גַּב דְּאִתְמַר בֵּיהּ בָּאִדְּרָא) (Zohar Bamidbar 131a), “that the hairs hang beneath the beard from this side and from that side” (דְּתַלְיָין שַׂעֲרֵי בְּתַחוֹת דִּיקְנָא מִכָּאן וּמִכָּאן), this is not exact (לָאו דַוְקָא). Granted, regarding the Mazal Notzer [Preserver] (בִּשְׁלָמָא לְמַזָּל נוֹצֵר), which is external (שֶׁהוּא חִיצוֹן), the expression “from this side and from that side” is applicable (שַׁיָּיךְ מִכָּאן וּמִכָּאן), but in the internal one (אֲבָל בַּפְּנִימִי), it is entirely one Tikkun [Rectification] (כֻּלּוֹ תִּיקּוּן אֶחָד), therefore one Encompassing Light is sufficient for it (לְפִיכָךְ דַּי לוֹ בְּמַקִּיף אֶחָד). And indeed, the upper Sefirot (וְאָמְנָם הַסְּפִירוֹת הָעֶלְיוֹנוֹת), three from Keter and two from Chokhmah (תְּלַת מִכֶּתֶר וּתַרְתֵּי מֵחָכְמָה), even though because of their great concealment (אַף עַל פִּי שֶׁלְּרֹב הֶעְלָמָן), they do not extend below as Ohr Penimi [Inner Light] (אֵינָן מִתְפַּשְּׁטוֹת לְמַטָּה בְּאוֹר פְּנִימִי), becoming clothed within the lower Partzufim for the needs of the world (מִתְלַבֵּשׁ בְּפַרְצוּפִין הַתַּחְתּוֹנִים לְצוֹרֶךְ הָעוֹלָם). And Malkhut within Keter is likewise bound to Yesod (וּמַלְכוּת שֶׁבַּכֶּתֶר גַּם כֵּן קְשׁוּרָה בִּיסוֹד), and none of them forms an Inner Tikkun [Rectification] by itself (וְאֵין אֶחָד מֵהֶם עוֹשֶׂה תִּיקּוּן פְּנִימִי בִּפְנֵי עַצְמָהּ), nevertheless it is fitting for all of them to illuminate in the secret of Ohr Makif [Encompassing Light] (מִכָּל מָקוֹם יָאוֹת לְכֻלָּן לְהָאִיר בְּסוֹד מַקִּיף), which is the unlimited light (שֶׁהוּא הָאוֹר הַבִּלְתִּי מֻגְבָּל), and is not grasped except as hovering over that which it surrounds for its need (וְלֹא נִתְפָּס אֶלָּא חוֹפֵף עַל הַמּוּקָּף לְצָרְכּוֹ), as it is said: “And He dwells between His shoulders” (וּבֵין כְּתֵפָיו שָׁכֵן) (Deuteronomy 33:12), and it is not revealed at all (וְאֵינוֹ מִתְגַּלֶּה כְּלָל). And know (וְדַע), that the first Attribute from below upward (כִּי הַמִּדָּה הָרִאשׁוֹנָה מִלְּמַטָּה לְמַעְלָה), namely Malkhut within Chokhmah, which is called El [God] (וְהִיא מַלְכוּת שֶׁבַּחָכְמָה הַנִּקְרָא אֵל), requires great guarding (צְרִיכָה שִׁמּוּר רַב), for the Tikkun [Rectification] that is drawn from it to Ze’ir Anpin (אֶל תִּיקּוּן הַנִּמְשָׁךְ מִמֶּנָּה לִזְעֵיר), because concerning it is written: “And God’ is angry every day” (מִשּׁוּם דִּכְתִיב בֵּיהּ וְאֵל זוֹעֵם בְּכָל יוֹם) (Psalms 7:12). And in order that it may become firmly bound to the Attribute of Mercy (וּלְמַעַן תִּתְקַשֵּׁר הֵיטֵב בְּמִדַּת הָרַחֲמִים), there come to it two higher Encompassing Lights whose illumination is abundant (יָבֹאוּ לָהּ ב׳ מַקִּיפִים עֶלְיוֹנִים שֶׁהֶאָרָתָן מְרֻבָּה), from the Keter of Keter and from the Keter of Chokhmah (מִכֶּתֶר הַכֶּתֶר וּמִכֶּתֶר הַחָכְמָה), and this is in addition to the reason we mentioned above (וְזֶה נוֹסָף עַל הַטַּעַם שֶׁזָּכַרְנוּ בּוֹ לְמַעְלָה). And the Encompassing Lights accompanying them, which are from Chokhmah and Binah (וְהַמַּקִּיפִין הַנִּלְוִים אֲלֵיהֶם שֶׁהֵם מֵחָכְמָה וּבִינָה), in both of which their power is excellent, each by itself (שֶׁבִּשְׁנֵיהֶם כֹּחָם יָפֶה כָּל אֶחָד לְבַדּוֹ), because of their exalted level (לְפִי עֶלְיוֹנָם), serve as one Encompassing Light for each of the four Attributes (לְהַקִּיף אֶחָד לְאֶחָד לְאַרְבַּע מִדּוֹת): Rachum [Compassionate] (רַחוּם), VeChanun [And Gracious] (וְחַנּוּן), Erekh [Long-Suffering] (אֶרֶךְ), and Apayim [Of Anger] (אַפַּיִם), unlike the six extremities in this and that (מַה שֶּׁאֵין כֵּן בְּו׳ קְצָווֹת שֶׁבָּזֶה וּבָזֶה). Therefore they needed to be joined together (עַל כֵּן הֻצְרְכוּ לִהְיוֹת צְמוּדִים), Chesed [Kindness] within Keter and Chesed [Kindness] within Chokhmah (חֶסֶד שֶׁבַּכֶּתֶר וְחֶסֶד שֶׁבַּחָכְמָה), to encompass the Attribute VeRav Chesed [And Abundant in Kindness] (לְהַקִּיף מִדַּת וְרַב חֶסֶד), which in the end is Gevurah [Might] in its own place (שֶׁסּוֹף סוֹף הִיא גְּבוּרָה בִּמְקוֹמָהּ), and it requires assistance in order to be counted within Ze’ir Anpin among the sources of mercy (וּצְרִיכִים סִיּוּעַ לְהִמָּנוֹת בִּזְעֵיר בִּמְקוֹרוֹת הָרַחֲמִים). And even though the Chesed [Kindness] of Keter is greatly honored as Ohr Penimi [Inner Light] (וְאַף עַל פִּי שֶׁחֶסֶד הַכֶּתֶר גָּדוֹל כְּבוֹדוֹ בְּאוֹר פְּנִימִי), for it is one of the Mazalot, whose power is great to bestow great mercies into the world (כִּי הוּא אֶחָד מִן הַמַּזָּלוֹת דְּרַב גּוּבְרֵיהּ לְהַשְׁפִּיעַ בָּעוֹלָם רַחֲמִים גְּדוֹלִים), nevertheless here, in the secret of Ohr Makif [Encompassing Light] (הִנֵּה כָּאן בְּסוֹד מַקִּיף), we do not find it possessing such great power (לֹא מְצָאנוּהוּ שַׂגִּיאֵי כֹּחַ), rather it joins together with the Chesed of Chokhmah to perform its mission (אֶלָּא מִשְׁתַּתֵּף עִם חֶסֶד הַחָכְמָה לַעֲשׂוֹת שְׁלִיחוּתוֹ). And two Gevurot were required to encompass the Attribute VeEmet [And Truth] (וְהֻצְרְכוּ ב׳ גְּבוּרוֹת לְהַקִּיף מִדַּת וֶאֱמֶת), because it is exceedingly necessary to strengthen the guarding of truth from every side (כִּי מְאֹד מְאֹד צָרִיךְ לְהִתְחַזֵּק בִּשְׁמִירַת הָאֱמֶת מִכָּל צַד), especially since it is Chesed [Kindness] in its own place (וְכָל שֶׁכֵּן שֶׁהִיא חֶסֶד בִּמְקוֹמוֹ), truly of the right side (יָמִין מַמָּשׁ), and it is fitting to include it within the left side that repels (וְרָאוּי לִכְלוֹל אוֹתָהּ בִּשְׂמֹאל דּוֹחָה), with mighty strength (בְּכֹחַ אָמִיץ), every challenger and accuser (כָּל מְעַרְעֵר וּמְקַטְרֵג), therefore the Gevurot of Keter and the Gevurot of Chokhmah joined together in this matter (לָכֵן נִשְׁתַּתְּפוּ בָזֶה גְּבוּרוֹת הַכֶּתֶר וּגְבוּרוֹת הַחָכְמָה). And likewise Netzach in the Inner Light has two Encompassing Lights from Hod in this one and in that one (וְכֵן נֵצַח בַּפְּנִימִי יֵשׁ לוֹ ב׳ מַקִּיפִים מֵהוֹד שֶׁבָּזֶה וּבָזֶה).

And behold, Notzer Chesed [Preserver of Kindness] (וְהִנֵּה נוֹצֵר חֶסֶד), which is one of the two Mazalot [Channels of Flow] in the Ohr Penimi [Inner Light] (שֶׁהוּא אֶחָד מִשְּׁנֵי הַמַּזָּלוֹת בְּאוֹר פְּנִימִי), we have already explained (כְּבָר בֵּאַרְנוּ), that it does not extend abundant mercies very far downward into this world (כִּי אֵינֶנּוּ מִתְפַּשֵּׁט בְּרַחֲמִים גְּדוֹלִים הַרְבֵּה לְמַטָּה בָּעוֹלָם הַזֶּה), because it is joined to the Binah of Chokhmah (כִּי הִיא מְשֻׁתֶּפֶת לְבִינַת הַחָכְמָה), from which judgments are aroused (דִּינִין מִתְעָרִין מִינָּה), and to the Yesod of Keter (וְלִיסוֹד הַכֶּתֶר), for the Yesod also belongs to those on the left side (שֶׁגַּם הַיְסוֹד הוּא מִן הַמַּשְׂמְאִילִים), which are in the middle line in every place (אֲשֶׁר בַּקַּו הָאֶמְצָעִי בְּכָל מָקוֹם). Therefore it requires two Encompassing Lights (לְפִיכָךְ צָרִיךְ לִשְׁנֵי מַקִּיפִין), from the Tiferet of Chokhmah and from the Tiferet of Keter (מִתִּפְאֶרֶת הַחָכְמָה וּמִתִּפְאֶרֶת הַכֶּתֶר), in order to increase upon it the illumination of mercy (לְהַרְבּוֹת עָלָיו הֶאָרַת הָרַחֲמִים). And likewise the three other Attributes (וְכֵן ג׳ מִדּוֹת אֲחֵרוֹת), Hod [Splendor], Netzach [Victory], and Tiferet of Keter (הוֹד נֵצַח וְתִפְאֶרֶת שֶׁל כֶּתֶר), which are LaAlafim [For Thousands], Nosei Avon [Bearer of Iniquity], and VaFesha [And Transgression] (שֶׁהֵן לַאֲלָפִים נוֹשֵׂא עָוֹן וָפֶשַׁע), each one requires two Encompassing Lights (צְרִיכוֹת כָּל אַחַת מֵהֶן לִב׳ מַקִּיפִין), from Netzach, Hod, and Yesod within Keter and within Chokhmah (מִנֵּצַח הוֹד יְסוֹד שֶׁבַּכֶּתֶר וְשֶׁבַּחָכְמָה), because of the weakness of the Encompassing Lights (לְחוּלְשַׁת הַמַּקִּיפִין), in comparison to those preceding them (בְּעֵרֶךְ הַקּוֹדְמִים אֲלֵיהֶם), as we have mentioned (כְּמוֹ שֶׁזָּכַרְנוּ). However (אָמְנָם), the arms of Keter (זְרוֹעוֹת הַכֶּתֶר), which are VeChata’ah [And Sin] and VeNakeh [And Cleansing] (דְּאִינוּן וְחַטָּאָה וְנַקֵּה), themselves are strengthened (הֵם עַצְמָם מִתְחַזְּקִים), through the power of mercy (בְּתוֹקֶף הָרַחֲמִים), and for each of them a single Encompassing Light is sufficient (וְיִסְפִּיק לְכָל אֶחָד מֵהֶם מַקִּיף אֶחָד), from Malkhut within Chokhmah and Malkhut within Keter (מִמַּלְכוּת שֶׁבַּחָכְמָה וְשֶׁבַּכֶּתֶר). And it would have been fitting that the Malkhut of Keter should encompass the Gevurah [Might] (וְרָאוּי הָיָה שֶׁתִּהְיֶה מַלְכוּת הַכֶּתֶר מַקֶּפֶת לַגְּבוּרָה), but here it is included within Yesod (אֶלָּא שֶׁכָּאן הִיא נִכְלֶלֶת בִּיסוֹד), from which it follows that the Malkhut within Chokhmah has greater power than it (אַלְמָא מַלְכוּת שֶׁבַּחָכְמָה כֹּחַ יָפֶה הֵימֶנָּה), to protect the Gevurah (לְהָגֵן עַל הַגְּבוּרָה), which is counted independently (שֶׁהִיא נִמְנֵית בְּאַפֵּי נַפְשָׁהּ), while from the Malkhut of Keter (וּמִמַּלְכוּת הַכֶּתֶר), the Encompassing Light is sufficient for its Chesed (יִסְפִּיק הַמַּקִּיף לַחֶסֶד שֶׁלּוֹ), which is VeNakeh [And Cleansing], as stated (שֶׁהוּא וְנַקֵּה כָּאָמוּר).

And behold, according to what is commonly known (וְהִנֵּה לְפִי הַמְפֻרְסָם), it would be fitting for us to say that the Tikkun [Rectification] Notzer [Preserver] is the Upper Mazal [Channel of Flow] (רָאוּי שֶׁנֹּאמַר לְתִיקּוּן נוֹצֵר מַזָּל עֶלְיוֹן), and that it should be the principal flow to Abba (וְיִהְיֶה עִקַּר הַשֶּׁפַע לְאַבָּא), while VeNakeh [And Cleansing] is the Mazal [Channel of Flow] for the lower flow (וְנַקֵּה מַזָּל לַשֶּׁפַע הַתַּחְתּוֹן), bestowing to Imma (מַשְׁפִּיעַ לְאִמָּא). But know (אַךְ דַּע), that when we count these Tikkunim [Rectifications] from below upward (כְּשֶׁאֲנַחְנוּ מוֹנִין תִּיקּוּנִין אֵלֶּה מִלְּמַטָּה לְמַעְלָה), Notzer [Preserver] is the Binah of Reisha DeEin [The Head of Nothingness] (נוֹצֵר הוּא בִּינָה דְּרֵישָׁא דְּאֵין), joined together with the Yesod of Reisha DeLa Ityada [The Unknownable Head] (הַמְשֻׁתָּף לִיסוֹד דְּרֵישָׁא דְּלָא אִתְיְידַע), which is the Chesed [Kindness] adjacent to it in the verse (הוּא חֶסֶד הַסָּמוּךְ לוֹ בַּפָּסוּק), and here both are counted as one Attribute (וְנֶחְשָׁבִים כָּאן שְׁנֵיהֶם מִדָּה אַחַת), and it is called Chesed Ila’ah [Supernal Kindness] (וְקָרוּ לֵיהּ חֶסֶד עִלָּאָה), “which is inscribed in the forehead” (דְּאִתְרְשִׁים בְּמִצְחָא).

The explanation is (פֵּירוּשׁ), that the Yesod of Reisha DeLa Ityada [The Unknownable Head] (יְסוֹד דְּלָא אִתְיְידַע), which is called Chesed [Kindness] (הַנִּקְרָא חֶסֶד), on account of the drop of whiteness that flows from it (עַל שֵׁם טִפַּת לֹבֶן הַנִּגְרֶרֶת מִמֶּנּוּ), is inscribed within the Da’at of this second Head, which is Ein [Nothingness] (אִתְרְשִׁים בְּדַעַת הָרֹאשׁ הַשֵּׁנִי הַזֶּה שֶׁהוּא אֵין), and Arich is included with it (וַאֲרִיךְ נִכְלָל עִמּוֹ), and this is in accordance with the principle (וְהוּא כְּטַעַם): “If there is no Binah, there is no Da’at” (אִם אֵין בִּינָה אֵין דַּעַת) (Avot 3:17). However (אָמְנָם), VeNakeh [And Cleansing] is the Gedulah [Greatness] of Reisha DeLa Ityada [The Unknownable Head] (וְנַקֵּה הוּא בִּגְדוּלָּה דְּרֵישָׁא דְּלָא אִתְיְידַע), as will be explained with the help of Heaven (כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִיַּיעְתָּא דִּשְׁמַיָּא). Even so (וְאַף עַל פִּי כֵן), these Attributes are only in the beard of Arich (אֵין הַמִּדּוֹת הַלָּלוּ אֶלָּא בְּדִיקְנָא דַאֲרִיךְ), and even the Tikkunei HaRosh [Rectifications of the Head] (וַאֲפִלּוּ תִּיקּוּנֵי הָרֹאשׁ), were not attributed to Atik Yomin [Ancient of Days] itself, to its actual Head (לֹא נִתְיַחֲסוּ לְעַתִּיק יוֹמִין לְרֹאשׁוֹ מַמָּשׁ), but rather to the seven days, the seven lower Sefirot within it (אֶלָּא ז׳ יָמִים ז׳ סְפִירוֹת הַתַּחְתּוֹנוֹת שֶׁבּוֹ), which reveal their influence within the two corresponding Heads beneath it (מְגַלּוֹת הַשְׁפָּעָתָן בִּשְׁנֵי רָאשִׁים הַמַּתְאִימִים תַּחְתָּיו). And likewise all the hairs (וְכֵן הַשְּׂעָרוֹת כֻּלָּן), whether on the head or in the beard (בָּרֹאשׁ אוֹ בַזָּקָן), when we come to expound where the place of their glory is (כְּשֶׁאָנוּ בָאִים לִדְרוֹשׁ אֵיֵּה מְקוֹם כְּבוֹדָן), it is only in the Reisha [Head] of Arich Anpin (אֵינוֹ אֶלָּא בְּרֵישָׁא דַאֲרִיךְ), which clothes the higher ones (הַמַלְבִּישׁ אֶת הָעֶלְיוֹנִים), and in no way above it (לֹא לְמַעְלָה מִמֶּנּוּ בְּשׁוּם פָּנִים). For the hairs are the surplus of the Mochin (כִּי הַשְּׂעָרוֹת הֵם מוֹתָרוֹת הַמּוֹחַ), and they indicate judgment (וּמוֹרוֹת דִּין), even though in Arich Anpin there is nothing except to subdue its judgments (אַף עַל פִּי שֶׁאֵין בַּאֲרִיךְ אֶלָּא לְאַכְפְיָא לְדִינָיו), nevertheless they are channels through which to draw the Thirteen Attributes of Mercy from the higher Heads to Ze’ir Anpin (וְהֵן מִכָּל מָקוֹם צִנּוֹרוֹת לְהַמְשִׁיךְ י״ג מִדּוֹת שֶׁל רַחֲמִים מִן הָרָאשִׁים הָעֶלְיוֹנִים לִזְעֵיר). And their secret above is in the extension of the hair of Arich (וְסוֹדָם לְמַעְלָה בְּהִתְפַּשְּׁטוּת שֵׂעַר אֲרִיךְ), the head of this hair at the side of the root of that one (רֹאשׁוֹ שֶׁל שֵׂעָר זֶה בְּצַד עִקָּרוֹ שֶׁל זֶה), which is their root in Reisha DeEin [The Head of Nothingness] at its side and not beneath it (הוּא הַשֹּׁרֶשׁ אֲשֶׁר לָהֶם בְּרֵישָׁא דְּאֵין בְּצִדּוֹ לֹא תַחְתָּיו), because a measure is required so that it may be grasped with scissors (כִּי צָרִיךְ שִׁעוּר כְּדֵי שֶׁיִּהְיֶה נִטּוֹל בְּזוּג). The explanation is (פֵּירוּשׁ), according to the measure of nourishment (כִּשְׁעוּר הַיְנִיקָה), which does not apply to those two that are above it (אֲשֶׁר לֹא שַׁיָּיךְ בְּאוֹתָם הַשְּׁנַיִם שֶׁעָלָיו), Reisha Ila’ah DeLa Ityada [The Supernal Unknownable Head] and Reisha DeEin [The Head of Nothingness] (רֵישָׁא עִלָּאָה דְּלָא אִתְיְידַע וְרֵישָׁא דְּאֵין), from which it follows (אַלְמָא), that the head which reaches beneath the root of Reisha Ila’ah [The Supernal Head] (הָרֹאשׁ הַמַּגִּיעַ תַּחַת הַשֹּׁרֶשׁ דְּרֵישָׁא עִלָּאָה), is only at the side of the middle Head (אֵינוֹ אֶלָּא בְּצִדּוֹ לָרֹאשׁ הָאֶמְצָעִי), and your sign is (וְסִימָנָךְ): “They shall surely trim their heads” (כָּסוֹם יִכְסְמוּ אֶת רָאשֵׁיהֶם) (Ezekiel 44:20). We have explained it well in its place (בֵּאַרְנוּהוּ בִּמְקוֹמוֹ יָפֶה יָפֶה).

And behold, even after God has made all this known to us (וְהִנֵּה גַּם אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתָנוּ אֶת כָּל זֹאת), it is still very correct to say that Notzer [Preserver] is the upper one and VeNakeh [And Cleansing] is the lower one (יִצְדַּק מְאֹד לוֹמַר הֱיוֹת נוֹצֵר עֶלְיוֹן וְנַקֵּה תַּחְתּוֹן), based upon what we know (בְּמַה שֶּׁיָּדַעְנוּ), that the lower sign is the essential principle for the entire Torah (כִּי סִימָן תַּחְתּוֹן עִקָּר לְכָל הַתּוֹרָה), and that “the Shekhinah in the lower realms is a need of the Most High” (וּשְׁכִינָה בַּתַּחְתּוֹנִים צוֹרֶךְ גָּבוֹהַּ) (Ramban on Exodus 29:46). And the explanation of these matters here is (וּפֵירוּשׁ הַדְּבָרִים הָאֵלֶּה כָּאן), that because this Chesed of Reisha Ila’ah [The Supernal Head] (כִּי לְמַה שֶּׁזֶּה הַחֶסֶד שֶׁל רֵישָׁא עִלָּאָה), which is VeNakeh [And Cleansing] (שֶׁהוּא וְנַקֵּה), draws nourishment from Chokhmah (יוֹנֵק מֵחָכְמָה), which, despite its great power (שֶׁעַל גַּב דְּרַב גּוּבְרֵיהּ), extends above and below (עִילָא וְתַתָּא), in the secret of “You open Your hand” (בְּסוֹד פוֹתֵחַ אֶת יָדֶךָ) (Psalms 145:16), which we mentioned above (שֶׁזָּכַרְנוּ לְמַעְלָה), and “satisfy every living thing” (וּמַשְׂבִּיעַ לְכָל חַי) (Psalms 145:16), for the two lower Yesodot [Foundations] depend upon it (שֶׁשְּׁנֵי הַיְסוֹדוֹת שֶׁל מַטָּה תְּלוּיִים בּוֹ), the matter is self-evident (הַדָּבָר בָּרוּר מֵעַצְמוֹ), that it is indeed the true Mazal [Channel of Flow] (כִּי הוּא הוּא הַמַּזָּל הָאֲמִתִּי), which bestows upon the lower sign (הַמַּשְׁפִּיעַ לַסִּימָן הַתַּחְתּוֹן), namely Abba and Imma (דְּאַבָּא וְאִמָּא), and this is simple (וְזֶה פָּשׁוּט). And this is the secret (וְרָזָא דָא) of the spreading forth of silver (אִתְפַּשְׁטוּתָא דְכַסְפָּא), which is good for the world (שֶׁהוּא טוֹב לָעוֹלָם), even though it descends downward (אַף עַל פִּי שֶׁיּוֹרֵד מַטָּה), whereas gold is not so (וְדַהֲבָא לָא כֵן), and this despite the fact that gold is in Binah (וְעִם הֱיוֹת הַזָּהָב בְּבִינָה), which is higher than silver (שֶׁהוּא עֶלְיוֹן עַל הַכֶּסֶף), the secret of Chesed (סוֹד הַחֶסֶד).

And here there is the secret of “those above see him below” (וְיֵשׁ כָּאן סוֹד עֶלְיוֹנִים רוֹאִין אוֹתוֹ לְמַטָּה), said concerning the grave of Moshe (הָאָמוּר בְּקִבְרוֹ שֶׁל מֹשֶׁה), for he still raises Mayin Nukvin [Feminine Waters] continually (כִּי עוֹדֶנּוּ מַעֲלֶה מַיִן נוּקְבִין תָּמִיד), and all the more so now, it will never cease (וּמַה גַּם עַתָּה לֹא יִפְסֹק לְעוֹלָם), in the secret of: “His eye was not dim, nor had his vigor departed” (בְּסוֹד לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה) (Deuteronomy 34:7). And “those below see him above” (וְתַחְתּוֹנִים רוֹאִין אוֹתוֹ לְמַעְלָה) (Sifrei, VeZot HaBerakhah 357), for they receive benefit and are influenced with Torah and Chokhmah [Wisdom] (שֶׁהֵם נֶהֱנִים וּמֻשְׁפָּעִים תּוֹרָה וְחָכְמָה), from the source of his soul in every generation (מִמְּקוֹר נִשְׁמָתוֹ שֶׁל מֹשֶׁה בְּכָל דּוֹר וָדוֹר), as though he were above (כְּאִלּוּ הוּא לְמַעְלָה), hovering over them (חוֹפֵף עֲלֵיהֶם), in the manner of all those who bestow by flowing from above downward (כְּדֶרֶךְ כָּל הַמַּזִּילִין בְּיוֹרֵשׁ מִלְמַעְלָה לְמַטָּה), and concerning him it is written: “And He buried him in the valley” (וּכְתִיב בֵּיהּ וַיִּקְבֹּר אוֹתוֹ בַגַּיְא) (Deuteronomy 34:6), which we translate as: “within the Thirteen Attributes of Mercy” (דְּמִתַּרְגְּמִינַן בִּתְלֵיסַר מְכִילִין דְרַחֲמֵי).

And furthermore, the matter is known (וְעוֹד הַדָּבָר יָדוּעַ), that Chesed [Kindness] coming from a lofty place (כִּי הַחֶסֶד הַבָּא מִמָּקוֹם גָּבוֹהַּ), has a greater power to spread downward in a direct manner (יָפֶה כֹּחוֹ לְהִתְפַּשֵּׁט לְמַטָּה בְּיוֹשֶׁר), similar to what they explained in Midrash HaNe’elam, Parashat Vayera, daf 107 (מֵעֵין מַה שֶּׁבֵּאֲרוּ בְּמִדְרָשׁ הַנֶּעְלָם פָּרָשַׁת וַיֵּרָא דַּף ק״ז), therefore the influence of the Mazal Notzer [Preserver] reaches only to the navel of Arich (לְפִיכָךְ הַשְׁפָּעַת מַזָּל נוֹצֵר הִיא עַד טַבּוּר אֲרִיךְ בִּלְבַד), where the Partzufim of Abba and Imma are found (אֲשֶׁר שָׁם פַּרְצוּפֵי אַבָּא וְאִמָּא). And the influence of the Mazal VeNakeh [And Cleansing] (וְהַשְׁפָּעַת מַזָּל וְנַקֵּה), reaches the lower Yesodot [Foundations] (מַגַּעַת עַד הַיְסוֹדוֹת הַתַּחְתּוֹנִים), which are Yisrael Saba and Tevunah (דְּאִינוּן יִשְׂרָאֵל סָבָא וּתְבוּנָה), these are indeed complete Partzufim (הֵן הֵן פַּרְצוּפִים שְׁלֵמִים), from the appearance of the loins and below (מִמַּרְאֵה מָתְנֵיהֶם וּלְמַטָּה), of Abba and Imma (שֶׁל אַבָּא וְאִמָּא), and they call that Mazal [Channel of Flow], namely VeNakeh [And Cleansing], Da’at Ila’ah [Supernal Knowledge] (וְקָרוּ לֵיהּ לְהַמַּזָּל שֶׁהוּא וְנַקֵּה דַּעַת עִלָּאָה), for there is no union of Abba and Imma without it (שֶׁאֵין יִחוּד לְאַבָּא וְאִמָּא מִבַּלְעָדָיו).

And there are those who explain (וְיֵשׁ מִי שֶׁפֵּרֵשׁ): Notzer [Preserver] is in Binah (נוֹצֵר בְּבִינָה), and its secret is in the letter Alef [Alef] (וְסוֹדוֹ בָּאוֹת אֶלֶף), whose form is Yod-Vav-Yod (שֶׁצּוּרָתָהּ יו״י), and VeNakeh [And Cleansing] is in Malkhut (וְנַקֵּה בְּמַלְכוּת), and it has the light of Alef (וְלָהּ אוֹר א׳), whose form is Yod (שֶׁצּוּרָתָהּ יו״ד), and this follows from these matters (וְהוּא עַל פִּי הַדְּבָרִים הָאֵלֶּה), for the boundary from which the Mazal VeNakeh [And Cleansing] proceeds is the Chesed of Reisha Ila’ah [The Supernal Head] (כִּי הַגְּבוּל שֶׁמִּמֶּנּוּ מַזָּל וְנַקֵּה הוּא חֶסֶד דְּרֵישָׁא עִלָּאָה), but the boundary to which it reaches is Malkhut at the end of the aspect of Imma (אֲבָל הַגְּבוּל שֶׁאֵלָיו מַלְכוּת שֶׁבְּסוֹף בְּחִינַת אִמָּא). And it is known (וְיָדוּעַ), that the word Tevunah [Understanding] is beautifully expounded (כִּי מִלַּת תְּבוּנָה יָפָה הִיא נִדְרֶשֶׁת), for Ben [Son] and Bat [Daughter] (בֵּן וּבַת) are the letters Vav-Heh (הֵן הֵן אוֹתִיּוֹת ו״ה), the remainder of this word (שְׁאֵרִית מִלָּה זוֹ), and they are also the Vav-Dalet of the form of the Yod within it (וְהֵן גַּם כֵּן ו״ד שֶׁבְּצוּרַת יו״ד שֶׁבָּהּ), and from this perspective (וּמִזֶּה הַצַּד), it is justified to say (יוּצְדַּק לוֹמַר), that Abba receives its flow from Notzer [Preserver] (כִּי אַבָּא הַשֶּׁפַע נִמְשָׁךְ אֵלָיו מִנּוֹצֵר), since its Alef [Alef] is Yod above and below (הוֹאִיל וְהָאָלֶ״ף שֶׁלּוֹ בְּיו״ד מַעְלָה וּמַטָּה). And Imma, whose form is Yod-Dalet above and below (וְאִמָּא בְּיו״ד דָּלֶ״ת מַעְלָה וּמַטָּה), receives influence from the Mazal VeNakeh [And Cleansing] (הִיא מֻשְׁפַּעַת מִמַּזָּל וְנַקֵּה), since its Alef has the form of Yod above and Dalet below (הוֹאִיל וְהָאָלֶ״ף שֶׁלָּהּ בְּצוּרַת יו״ד לְמַעְלָה וְדָלֶ״ת לְמַטָּה), for “the fetus is the thigh of its mother” (כִּי עוּבָּר יֶרֶךְ אִמּוֹ הוּא) (Yevamot 78a), including the Ben [Son] and Bat [Daughter] of Tevunah (הַכּוֹלֵל בֵּן וּבַת שֶׁל תְּבוּנָה), which are the Vav-Dalet, the final parts of the Alef (הֵן הֵן ו״ד חֲלָקִים אַחֲרוֹנִים שֶׁבָּאָלֶ״ף). And according to this approach they say (וְאוֹמְרִים לְפִי שִׁטָּה זוֹ), that the thirteen Tikkunim included in the Mazal Notzer [Preserver] (כִּי י״ג תִּיקּוּנִים הַנִּכְלָלִים בְּמַזָּל נוֹצֵר), are three Havayot and the Kolel [inclusive count] (הֵן ג׳ הֲוָיוֹת וְהַכּוֹלֵל), while those of VeNakeh [And Cleansing] are three Ehyeh and the Kolel [inclusive count] (שֶׁל וְנַקֵּה ג׳ אֶהְיֶ״ה וְהַכּוֹלֵל), both of these and those being in Milui Yudin (אֵלּוּ וָאֵלּוּ בְּמִלּוּי יוּדִי״ן). And even if we wished to explain further and say (וַאֲפִלּוּ הוֹאַלְנוּ לְפָרֵשׁ יוֹתֵר וְלוֹמַר), that Notzer [Preserver] is in the Binah of Reisha DeEin [The Head of Nothingness] (כִּי נוֹצֵר הוּא בְּבִינָה דְּרֵישָׁא דְּאֵין), and VeNakeh [And Cleansing] is the Malkhut of Reisha DeLa Ityada [The Unknownable Head] (וְנַקֵּה מַלְכוּת דְּרֵישָׁא דְּלָא אִתְיְידַע), this too is fitting (נִיחָא נַמֵּי), in the secret of the inclination of the head (בְּסוֹד הַרְכָּנַת הָרֹאשׁ), which is explained well in its place concerning the kisses from Abba to Imma (הַמְבֹאָרוֹת יָפֶה בִּמְקוֹמָהּ אֵצֶל הַנְּשִׁיקִין מֵאַבָּא לְאִמָּא), which are spirit to spirit (דְּאִינוּן רוּחַ בְּרוּחַ), and concerning which it is written: “Let him kiss me with the kisses of his mouth” (וּכְתִיב בְּהוּ יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ) (Song of Songs 1:2), that One who is concealed and unknown (הַהוּא דְּסָתִים וְלָא יָדִיעַ), and there is no need to lengthen this discussion here (וְאֵין לְהַאֲרִיךְ בָּזֶה כָּאן). And it is also possible to say (וְאֶפְשָׁר גַּם כֵּן לוֹמַר), that the drop of Chokhmah and the five Chasadim come from the Mazal VeNakeh [And Cleansing] (כִּי טִפַּת חָכְמָה וַה׳ חֲסָדִים בָּאִים מִמַּזָּל וְנַקֵּה), while the drop of Binah [Understanding] and the five Gevurot come from the Mazal Notzer [Preserver] (וְטִפַּת בִּינָה וַה׳ גְּבוּרוֹת מִמַּזָּל נוֹצֵר), except that the Mazalot strike one another (אֶלָּא דְּבָטְשִׁי מַזָּלוֹת אַהֲדָדֵי), to give what is stated of one into the other (לָתֵת אֶת הָאָמוּר שֶׁל זֶה בָּזֶה), in order to increase the Chasadim (לְהַרְבּוֹת בַּחֲסָדִים), and strengthen them (וּלְחַזְּקָם), and sweeten the Gevurot (וּלְמַתֵּק הַגְּבוּרוֹת), for from this there is drawn forth in the higher roots (כִּי יִמָּשֵׁךְ מִזֶּה בַּשָּׁרָשִׁים הָעֶלְיוֹנִים), the inclusion of Chesed within Gevurah and Gevurah within Chesed (בִּכְלִילוּת הַחֶסֶד בַּגְּבוּרָה, וְהַגְּבוּרָה בַּחֶסֶד).

And there are some of the disciples who wrote (וְיֵשׁ מִן הַתַּלְמִידִים שֶׁכָּתְבוּ), that Notzer [Preserver] is upper (כִּי נוֹצֵר עֶלְיוֹן), because it is for the need of this world (לְפִי שֶׁהוּא לְצוֹרֶךְ הָעוֹלָם הַזֶּה), which cannot endure through the force of the judgment that arose in thought (אֲשֶׁר אֵינֶנּוּ יָכוֹל לְהִתְקַיֵּם בְּתוֹקֶף הַדִּין שֶׁעָלָה בְּמַחֲשָׁבָה), therefore He, blessed be He, preceded it and joined the Attribute of Mercy to it (לְפִיכָךְ הִקְדִּים אֵלָיו יִתְבָּרַךְ וְשִׁתֵּף לוֹ מִדַּת רַחֲמִים). However, this joining causes the flow not to spread very far (אָמְנָם זֶה הַשִּׁתּוּף גּוֹרֵם שֶׁהַשֶּׁפַע אֵינוֹ מִתְפַּשֵּׁט הַרְבֵּה), but rather it remains upper, distant from the lower beings (אֶלָּא נִשְׁאָר עֶלְיוֹן רָחוֹק מֵהַתַּחְתּוֹנִים), according to their limited preparation (לְפִי מִעוּט הֲכָנָתָם), unlike the Mazal VeNakeh [And Cleansing] (מַה שֶּׁאֵין כֵּן בְּמַזָּל וְנַקֵּה), which is for the governance of the World to Come (שֶׁהוּא לְהַנְהָגַת הָעוֹלָם הַבָּא), which is cleansed from every blemish (הַמְנֻקֶּה מִכָּל מוּם). Therefore it is called lower (לְפִיכָךְ נִקְרָא תַּחְתּוֹן), for its flow will be drawn downward without delay (כִּי תִּהְיֶה הַשְׁפָּעָתוֹ נִמְשָׁכוֹת לְמַטָּה בְּלִי עִכּוּב), and if we look at the plain sense of the matters (וְאִם נִסְתַּכֵּל בְּפִשְׁטָן שֶׁל דְּבָרִים), you will find five Gevurot [Mights] attached to the Mazal VeNakeh [And Cleansing] (תִּמְצָא ה׳ גְּבוּרוֹת נִטְפָּלוֹת לְמַזָּל וְנַקֵּה), and five Chasadim [Kindnesses] attached to the Mazal Notzer [Preserver] (וְה׳ חֲסָדִים לְמַזָּל נוֹצֵר). The true and simple reason, and there is no doubt in it (הַטַּעַם הָאֲמִתִּי הַפָּשׁוּט וְאֵין בּוֹ סָפֵק), for Notzer [Preserver] to be called the upper Mazal [Channel of Flow] (לְהִקָּרֵא נוֹצֵר מַזָּל עֶלְיוֹן), and VeNakeh [And Cleansing] the lower Mazal [Channel of Flow] (וְנַקֵּה מַזָּל תַּחְתּוֹן), in the Tikkunim [Rectifications] of the Holy Beard (בְּתִקּוּנֵי דְדִקְנָא קַדִּישָׁא), is that behold (כִּי הִנֵּה), Notzer [Preserver] is from the hairs at the end of the beard on the outside (נוֹצֵר הוּא מֵהַשְּׂעָרוֹת שֶׁבְּסוֹף הַזָּקָן מִבַּחוּץ), on the upper side toward the face (בְּצַד הָעֶלְיוֹן כְּלַפֵּי הַפָּנִים), and it is the sixth Tikkun [Rectification] on the chin in the middle (וְהוּא תִּקּוּן שְׁטִינִי שֶׁעַל הַסַּנְטֵר בָּאֶמְצַע). And VeNakeh [And Cleansing] is from the hairs of the temples (וְנַקֵּה הוּא מִשְּׂעָרוֹת הַצְּדָעִים), which are drawn in balanced measure down to the throat (הַנִּמְשָׁכִים בְּשִׁקּוּלָא עַד הַגָּרוֹן), and illuminate on the lower inner side (וּמְאִירוֹת בְּצַד הַתַּחְתּוֹן הַפְּנִימִי), from the beard that touches the chest and the navel (מֵהַזָּקָן הַנּוֹגֵעַ בֶּחָזֶה וּבַטַּבּוּר). However, the Thirteen Attributes in general are beautifully expounded from above downward (וְאוּלָם הַי״ג מִדּוֹת בִּכְלָל יָפֶה הֵן נִדְרֶשֶׁת מִלְמַעְלָה לְמַטָּה), and all the more so now (וּמַה גַּם עַתָּה), Notzer [Preserver] will be upper (יִהְיֶה נוֹצֵר עֶלְיוֹן), and VeNakeh [And Cleansing] lower (וְנַקֵּה תַּחְתּוֹן). And when we come to expound them from below upward (וְכַאֲשֶׁר נָבוֹא לִדְרוֹשׁ אוֹתָן מִלְּמַטָּה לְמַעְלָה), then the order is reversed (אָז יִתְהַפֵּךְ הַסֵּדֶר), and the distinction in this (וְהַהֶבְדֵּל בָּזֶה), is between the two lights that spread from Arich to Ze’ir (הוּא בֵּין שְׁנֵי הַמְּאוֹרוֹת הַמִּתְפַּשְּׁטִים מֵאֲרִיךְ לִזְעֵיר), which are Inner Light and Encompassing Light (שֶׁהֵן פְּנִימִי וּמַקִּיף), for this one ascends and this one descends (כִּי זֶה עוֹלֶה וְזֶה יוֹרֵד).

And I saw that the greatest Sage of the generation (וְרָאִיתִי לִגְדוֹל הַדּוֹר), arranged the order such that the Inner Light descends and the Encompassing Light ascends (שֶׁסִּדֵּר הַפְּנִימִי יוֹרֵד וּמַקִּיף עוֹלֶה), however he established it according to a mystery far deeper than what is intended here (אַךְ הֶעֱמִיד בְּסוֹד הַרְבֵּה יוֹתֵר מִן הַמְכֻוָּן הֵנָּה), whereas I shall proceed slowly (וַאֲנִי אֶתְנַהֲלָה לְאַטִּי), to explain here (לְפָרֵשׁ הֵנָּה), what I found among some of the disciples of the Arizal, of blessed memory (מַה שֶּׁמָּצָאתִי לַאֲחָדִים מִגּוּרֵי הָאֲרִ״י זַ״ל גַּם הֵם), namely that they arranged the Inner Light as ascending and the Encompassing Light as descending (שֶׁסִּדְּרוּ הַפְּנִימִי עוֹלֶה וְהַמַּקִּיף יוֹרֵד), together with additional explanation according to what sound reasoning can bear (עִם תּוֹסְפוֹת בֵּאוּר כְּפִי מַה שֶּׁיִּסְבְּלֵהוּ הָעִיּוּן הַיָּשָׁר), in order to uphold all the words of the Sages (לְקַיֵּם כָּל דִּבְרֵי הַחֲכָמִים), to harmonize their words with the opinion of our teacher Rabbi Chaim Vital, of blessed holy memory (לְיַשֵּׁר דִּבְרֵיהֶם עִם דַּעַת מוֹהַרְ״ר חַיִּים וִיטַאל זִלְהָ״ה), whose wisdom was great (בְּחָכְמָתוֹ הַגְּדוֹלָה), and whose intellect was pure (וְשִׂכְלוֹ הַנְּקִיָּה), whose opinion rises upon the scales and outweighs them all (הָעוֹלֶה דַּעְתּוֹ בְּכַף הַמֹּאזְנַיִם וּמַכְרִיעַ אֶת כֻּלָּם). And these and those are the words of the Living God and King of the Universe (וְאֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם), may it be His will that the verse be fulfilled in us (יְהִי רָצוֹן שֶׁיִּתְקַיֵּם בָּנוּ הַפָּסוּק): “And the earth shall be filled with the knowledge of Hashem as the waters cover the sea” (וּמָלְאָה הָאָרֶץ דֵּעָה אֶת י״י כַּמַּיִם לַיָּם מְכַסִּים) (Isaiah 11:9), Amen (אָמֵן). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).