Chapter Sixty-Three (פֶּרֶק שִׁשִּׁים וּשְׁלֹשָׁה)

The eighth Tikkun is that the hairs emerge opposite the beard from behind it (הַתִּיקּוּן הַשְּׁמִינִי הוּא שֶׁיּוֹצְאִים הַשְּׂעָרוֹת כְּנֶגֶד הַזָּקָן מֵאֲחוֹרָיו), and cover the opening in the nape of Ze’ir Anpin (וּמְכַסִּים הַחוֹר שֶׁבָּעֹרֶף זְעֵיר), which is in the place of the Luz bone (שֶׁהוּא בִּמְקוֹם הַלּוּז), so that the Klipot should not derive benefit from it (שֶׁלֹּא יֵהָנוּ מִמֶּנּוּ הַקְּלִיפּוֹת), from the opening of his nape (מֵחוֹר הָעֹרֶף שֶׁלּוֹ), and this was the point of attachment of Pharaoh king of Egypt (וְזֶה הָיָה אֲחִיזַת פַּרְעֹה מֶלֶךְ מִצְרַיִם), for Pharaoh is the letters of HaOref [the nape] (שֶׁהוּא אוֹתִיּוֹת הָעֹרֶף). It follows that this Tikkun is a great necessity for the Tikkunim of Ze’ir Anpin (נִמְצָא שֶׁזֶּה הַתִּיקּוּן הוּא צֹרֶךְ גָּדוֹל לְתִיקּוּנֵי ז״א), to nullify the hold of the Klipot upon this nape (לְבַטֵּל אֲחִיזַת הַקְּלִיפּוֹת מִן הָעֹרֶף הַזֶּה), so that no flow should emerge from it to the Klipot (שֶׁלֹּא יֵצֵא מִמֶּנּוּ שֶׁפַע לַקְּלִיפּוֹת), namely from this opening (דְּהַיְינוּ מִן הַחוֹר הַזֶּה), “because for this reason it is necessary that the neck not be seen” (בְּגִין דָּא צָרִיךְ דְּלָא אִתְחֲזֵי קוּדְלָא). Because it is written: “For they turned to Me the nape and not the face” (מִשּׁוּם דִּכְתִיב כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים) (Jeremiah 32:33), “do not read: ‘for they turned,’ but rather: ‘for they cleared away’” (אַל תִּקְרֵי כִּי פָנוּ אֶלָּא כִּי פִּינוּ) (see Zohar Bamidbar 129a), meaning (רוֹצֶה לוֹמַר), that the prophet laments in the name of Ze’ir Anpin (שֶׁהַנָּבִיא מְקוֹנֵן בְּשֵׁם זְעֵיר), that through their evil deeds Israel caused the hairs to be cleared away from the neck (שֶׁיִּשְׂרָאֵל בְּמַעֲשֵׂיהֶם הָרָעִים הָיוּ עוֹשִׂים שֶׁהַשְּׂעָרוֹת הָיוּ מְפַנִּים מִן הַצַּוָּאר), and the Klipot would derive benefit from his nape (וְהָיוּ הַקְּלִיפּוֹת נֶהֱנִים מֵעָרְפּוֹ), and the ears would become stopped up from hearing our prayers (וְהָיוּ נִסְתָּמִים הָאָזְנַיִם מִשְּׁמוֹעַ תְּפִלָּתֵינוּ). And they would cause two evils (וְהָיוּ עוֹשִׂים שְׁתַּיִם רָעוֹת), and this is the meaning of what is written: “Incline Your ear, my God, and hear” (וְזֶהוּ דִכְתִיב הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9:18), and it is written: “That Your ears may be attentive” (וּכְתִיב לִהְיוֹת אָזְנֶיךָ פְקֻחוֹת) (II Chronicles 6:40), “and the hair must be removed from behind the ears so that it does not cover them” (וְשַׂעֲרָא אִצְטְרִיךְ לְסַלְקָא אֲבַתְרָוֹי דְאוּדְנִין דְּלָא לְחַפְיָיא עֲלוֹי) (Zohar Bamidbar 129a). Therefore the holy mouth of Rashbi says concerning the Tikkunim of Ze’ir Anpin (לָכֵן אוֹמֵר פֶּה קָדוֹשׁ רַשְׁבִּ״י בְּתִיקּוּנֵי ז״א) (Zohar Bamidbar 141b): “The eighth Tikkun: the hairs descend beneath the beard, covering the neck so that it is not seen” (תִּיקּוּנָא תְמִינָאָה, דְּנַחְתִּין שַׂעֲרֵי בְּתַחוֹת דִּקְנָא מְחַפְּיָין קוּדְלָא דְּלָא אִתְחֲזֵי), “for it was taught: Above there is neither nape nor weariness” (דְּתַנְיָא אֵין לְמַעְלָה לֹא עֹרֶף וְלֹא עִפּוּי), “nor exertion nor fatigue” (וְלֹא טִרְחָא וְלֹא יְגִיעָה), which would require bending the nape because of exertion (שֶׁצָּרִיךְ לִכְפֹּף הָעֹרֶף מִפְּנֵי הַטִּרְחָא). For it does not move except through the operation of the letters (שֶׁאֵינוֹ מִתְנוֹעֵעַ אֶלָּא בִּפְעֻלַּת הָאוֹתִיּוֹת), of the Names that perform these actions (שֶׁל הַשֵּׁמוֹת הַפּוֹעֲלִים אֵלּוּ הַפְּעֻלּוֹת), through the flow of Arich Anpin (בְּשִׁפְעוֹ שֶׁל אֲ״א), which inclines and directs it according to His blessed will (הַמַּטֶּה וּמַכְרִיעוֹ לִרְצוֹנוֹ יִתְבָּרַךְ). And at the time of war, when Ze’ir Anpin must wage battle against the forces of impurity (וּבִזְמַן הַמִּלְחָמָה אֲשֶׁר צָרִיךְ ז״א לְהִלָּחֵם בְּכֹחוֹת הַטֻּמְאָה), as with Pharaoh (כְּמוֹ אֵצֶל פַּרְעֹה), as it is said: “Behold, I am against you, Pharaoh king of Egypt, the great serpent crouching in the midst of his rivers” (שֶׁנֶּאֱמַר הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו) (Ezekiel 29:3), and it is said: “And I shall pass through the land of Egypt—I am Hashem, I and not an angel, nor a seraph” (וְנֶאֱמַר וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם אֲנִי יְיָ אֲנִי וְלֹא מַלְאָךְ וְלֹא שָׂרָף) (Mekhilta, Bo, Parashat Pesach 7), rather the Holy One Blessed Be He Himself and in His glory took vengeance upon the great serpent above (אֶלָּא הקב״ה בְּעַצְמוֹ וּבִכְבוֹדוֹ עָשָׂה נִקְמָתוֹ בַּתַּנִּין הַגָּדוֹל לְמַעְלָה), as it is said: “And against all the gods of Egypt I shall execute judgments; I am Hashem” (שֶׁנֶּאֱמַר וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְיָ) (Exodus 12:12). “This was not said concerning idols of wood and stone” (לָאו עַל דַּחֲלִין דְּאָעִין וְאַבְנִין אִתְמַר), “but concerning their heavenly minister above and their impure side” (אֶלָּא עַל מְמַנָּא דִילֵיהּ דִּלְעֵילָא וְעַל סִטְרָא מְסָאֲבָא דִילֵיהּ), and once his power above was weakened (וְכֵיוָן שֶׁהֶחֱלִישׁ כֹּחוֹ לְמַעְלָה), Pharaoh below fell of his own accord (מֵעַצְמוֹ נָפַל פַּרְעֹה לְמַטָּה). And in the future it shall be said (וּלְעָתִיד לָבוֹא נֶאֱמַר): “Hashem shall go forth like a mighty man; like a man of war He shall stir up zeal; He shall shout, indeed roar, against His enemies He shall prevail” (יְיָ כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף יַצְרִיחַ עַל אוֹיְבָיו יִתְגַּבָּר) (Isaiah 42:13), and then the verse shall be fulfilled (וְאָז יִתְקַיֵּם פָּסוּק): “And it shall be on that day, Hashem shall punish with His harsh sword Leviathan Nachash Bariach [Leviathan the piercing serpent] and Leviathan Nachash Aqalaton [Leviathan the crooked serpent]” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְיָ בְּחַרְבּוֹ הַקָּשָׁה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן) (Isaiah 27:1), and: “And it shall be on that day, Hashem shall punish the host of heaven on high” (וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְיָ עַל צְבָא הַמָּרוֹם בַּמָּרוֹם) (Isaiah 24:21), and afterward (וְאַחַר כָּךְ): “the kings of the earth upon the earth” (עַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה) (Isaiah 24:21). And this is the meaning of: “And if at the time that he wages war he is seen, it is in order to display might” (וְזֶהוּ אוֹמְרוֹ וְאִי בְּזִמְנָא דְּאָגַח קְרָבֵי אִתְחֲזֵי מִשּׁוּם לְאַחֲזָאָה גְבוּרְתָא), “for we have learned that one thousand worlds are united from him” (דְּהָא תָּנִינָן אֶלֶף עָלְמִין אִתְאַחֲדִין מִינֵיהּ), this is what is written: “A thousand shields hang upon it, all the armor of the mighty men” (הֲדָא הוּא דִכְתִיב אֶלֶף הַמָּגֵן תָּלוּי עָלָיו כֹּל שִׁלְטֵי הַגִּבּוֹרִים) (Song of Songs 4:4), “and ‘a thousand shields’ is a secret” (וְאֶלֶף הַמָּגֵן רָזָא הוּא). “And in Sifra DiTzniuta: all the armor of the mighty men that come from the side of Gevurah are one from among those mighty powers” (וּבִצְנִיעוּתָא דְסִפְרָא כֹּל שִׁלְטֵי הַגִּבּוֹרִים דְּאָתוּ מִסִּטְרָא דִגְבוּרָה חַד מֵאִינוּן גִּבּוֹרָאן) (Zohar Bamidbar 141b), until here (עַד כָּאן).

And behold, the Gevurot of Ze’ir Anpin are sweetened through the descent of the Chasadim [Kindnesses] of Arich Anpin (וְהִנֵּה הַגְּבוּרוֹת דְז״א מִתְמַתְּקִין בִּירִידַת הַחֲסָדִים דַאֲ״א), and in this neck there is a right and a left side (וְיֵשׁ בַּצַּוָּאר זֶה יָמִין וּשְׂמֹאל), and from there the illumination of the shoulders, right and left, is drawn forth (וּמִשָּׁם נִמְשָׁכִים הֶאָרַת הַכְּתֵפַיִם יָמִין וּשְׂמֹאל), for each shoulder possesses five hundred lights (כִּי כָּל כָּתֵף יֵשׁ לוֹ חֲמֵשׁ מֵאוֹת אוֹרוֹת), because the right shoulder is made from five Chasadim (כִּי כָּתֵף יָמִין נַעֲשֶׂה מֵה׳ חֲסָדִים), each one included within ten and ten from ten (כָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר וְעֶשֶׂר מֵעֶשֶׂר), making five hundred, equal to the numerical value of Katef [shoulder] (הֵם ת״ק כְּמִנְיַן כָּתֵף), and this is the right shoulder (וְזֶהוּ כָּתֵף יָמִין). And the five Gevurot, included within ten and ten from ten (וְה׳ גְּבוּרוֹת כְּלוּלִים מֵעֶשֶׂר וְעֶשֶׂר מֵעֶשֶׂר), are likewise five hundred, equal to the numerical value of the left shoulder (הֵם גַּם כֵּן ת״ק כְּמִנְיַן כָּתֵף שְׂמֹאל), as it is said: “Two shoulder-pieces joined, one to its sister” (שֶׁנֶּאֱמַר שְׁתֵּי כְתֵפֹת חֹבְרֹת אִשָּׁה אֶל אֲחֹתָהּ) (Exodus 28:7), and they are in the secret of judgment (וְהֵם בְּסוֹד דִּין), from the Gevurot of Imma, which is expressed in the feminine form (מִגְּבוּרוֹת דְאִמָּא שֶׁהוּא לְשׁוֹן נְקֵבָה), for “woman” is written as Esh Heh [Fire-Heh] (כִּי אִשָּׁה כְּתִיב אֵשׁ ה׳). And from the neck the illumination of the shoulders extends into the judgments (וּמִן הַצַּוָּאר נִמְשָׁךְ הֶאָרַת הַכְּתֵפַיִם אֶל הַדִּינִים), to execute vengeance (לַעֲשׂוֹת נְקָמוֹת), as it is said: “His hands are cylinders of gold” (שֶׁנֶּאֱמַר יָדָיו גְּלִילֵי זָהָב) (Song of Songs 5:14), which is judgment (שֶׁהוּא דִּין), and they are the names MRGALA (וְהֵם שֵׁמוֹת מַרְגְּלָא), which equal one thousand (הָעוֹלִים אֶלֶף), and from them spread forth one thousand worlds of longing for the righteous in the World to Come (וּמֵהֶם מִתְפַּשְּׁטִים אֶלֶף עָלְמִין דְּכִסּוּפִין לְצַדִּיקַיָּא לְעָלְמָא דְאָתֵי). And these are the “thousand shields” (וְהֵם אֶלֶף הַמָּגֵן), which are drawn from the three Names El descending from the corners of the head (שֶׁנִּמְשָׁכִים מִן ג׳ שֵׁמוֹת אֵל שֶׁיּוֹרְדִים מִפֵּאוֹת הָרֹאשׁ), which equal Magen [shield] (הָעוֹלִים מָגֵן), to protect from enemies (לְהָגֵן מִן הָאוֹיְבִים). And its secret is El-Shaddai (וְסוֹדוֹ אֵל־שַׁדַּי), which in its filling equals one thousand with the kolel [inclusive count] (שֶׁעוֹלֶה בְּמִלּוּאוֹ אֶלֶף עִם הַכּוֹלֵל), which Ze’ir Anpin receives from Imma Ila’ah [the Supernal Mother] (אֲשֶׁר ז״א מְקַבְּלוֹ מִן אִמָּא עִילָּאָה), who is called El-Shaddai (הַנִּקְרֵאת אֵל־שַׁדַּי), as I explained in the secret of nursing (כִּדְפֵירַשְׁתִּי בְּסוֹד הַיְנִיקָה). And it equals the numerical value of Moshe (וְהוּא בְּגִימַטְרִיָּא מֹשֶׁה), and the numerical value of the initials of Metatron Sar HaPanim [Metatron, Prince of the Presence] (וְחֶשְׁבּוֹן רָאשֵׁי תֵּבוֹת שֶׁל מֶטַטְרוֹ״ן שַׂר הַפָּנִים), is the staff of Moshe (הוּא מַטֵּה מֹשֶׁה), with which to strike the nations (לְהַכּוֹת בּוֹ הָאֻמּוֹת), as it is said: “And his hands were steadfast until the coming of the sun” (שֶׁנֶּאֱמַר וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ) (Exodus 17:12), which is the dominion of Ze’ir Anpin (שֶׁהוּא שָׁלִיטָתוֹ שֶׁל ז״א), and “Moshe rejoices in the gift of his portion; a crown of Tiferet [Beauty] You placed upon his head” (וּמֹשֶׁה יִשְׂמַח בְּמַתְּנַת חֶלְקוֹ כְּלִיל תִּפְאֶרֶת נָתַתָּ בְּרֹאשׁוֹ) (Shabbat morning liturgy). And from the time when “the shadows of evening lengthened” (וּמִזְּמַן שֶׁנָּטוּ צִלְלֵי עָרֶב) (Jeremiah 6:4), which is night, the dominion of the moon (הִיא לַיְלָה שְׁלִיטָתָהּ שֶׁל לְבָנָה), and the rule of Yehoshua (וְשׁוֹלְטָנוּתוֹ שֶׁל יְהוֹשֻׁעַ), the power of the sun departed (הָלַךְ כֹּחָהּ שֶׁל חַמָּה). And in the future it shall be said: “And for you who fear My Name shall the Sun of Righteousness shine forth, with healing in its wings” (וּלְעָתִיד נֶאֱמַר וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ) (Malachi 3:20). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).