Chapter Twenty (פֶּרֶק עֶשְׂרִים)

The hairs are great lights (הַשְּׂעָרוֹת הֵם אוֹרוֹת גְּדוֹלִים), and springs of illumination, as is known (וּמַבּוּעֵי שֶׁל אוֹרָה כַּנּוֹדָע), and the destructive forces have no hair upon the head or upon the beard (וְהַמַּזִּיקִים אֵין לָהֶם שֵׂעָר בָּרֹאשׁ אוֹ בַּזָּקָן), but their entire body is full of hair (אֲבָל כָּל גּוּפָם מָלֵא שֵׂעָר), to indicate that they have no root Above (לְהוֹרוֹת שֶׁאֵין לָהֶם שֹׁרֶשׁ לְמַעְלָה), and they are driven away from all the holy channels of the Merkavah [Chariot] (וְהֵם נִדְחִים מִכָּל קְדֻשַּׁת מְבוֹאוֹת הַמֶּרְכָּבָה). But their body indicates strong Din [judgment] (אֲבָל גּוּפָם מוֹרֶה לְדִין חָזָק), and they are masters of anger (וְהֵם בַּעֲלֵי רֹגֶז), like a dog that provokes strife and contention (כְּכֶלֶב הַמְחַרְחֵר רִיב וּמָדוֹן), and bares its teeth to bite people (וּמְגַלֶּה שִׁנָּיו לִנְשֹׁךְ אֶת הַבְּרִיּוֹת), so too they indicate the abundance of their activity and their temperament and their nature (כֵּן הֵם מוֹרִים עַל רֹב פְּעוּלָּתָם וּמִזְגָּם וְטִבְעָם), only evil all the day (רַק רַע כָּל הַיּוֹם), and they have no share in good (וְאֵין לָהֶם חֵלֶק בַּטּוֹב), for they emerged from the fire of the Din of Tohu (כִּי מֵאֵשׁ דִּין תֹּהוּ יָצָאוּ), and the fire of wrath shall consume them (וְהָאֵשׁ שֶׁל הָרֹגֶז תֹּאכְלֵם), and that is their nature (וְהוּא הַטֶּבַע שֶׁלָּהֶם). And our Sages of Blessed Memory asked one difficulty (וְחֲכָמֵינוּ זַ״ל שָׁאֲלוּ קֻשְׁיָא אַחַת), and set verses in contradiction to one another (וְרָמוּ קְרָאֵי אַהֲדָדֵי), for it is written (כְּתִיב): “the hair of His head was like pure wool” (שְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא) (Daniel 7:9), and it is written (וּכְתִיב): “His locks are curled, black as a raven” (קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11). It is not difficult (לָא קַשְׁיָא), here in session (כָּאן בִּישִׁיבָה), there in war (כָּאן בְּמִלְחָמָה), for the Master said (דְּאָמַר מַר): “Nothing is more fitting in session than an elder, and nothing is more fitting in war than a young man” (אֵין נָאֶה בִּישִׁיבָה כְּזָקֵן, וְאֵין נָאֶה בְּמִלְחָמָה כְּבָחוּר) (Chagigah 14a). And the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that even in Atika [the Ancient One], who is called an elder (כִּי גַּם בְּעַתִּיקָא הַנִּקְרָא זָקֵן), there are hairs (יֵשׁ בּוֹ שְׂעָרוֹת), which are the roots of the Dinim [judgments] (שֶׁהֵם שָׁרְשֵׁי הַדִּינִין), only that there they are settled in their place (רַק שֶׁשָּׁם הֵם מְיֻשָּׁבִים עַל מְקוֹמָם), “to subdue the judgments” (לְאַכְפְּיָא דִּינִין) (Idra Zuta 289b), like wine upon its lees (כְּחַמְרָא עַל דּוּרְדְּיָיהּ), “quiet and settled in its place” (שָׁקִיט וְשָׁכִיךְ בְּאַתְרֵיהּ) (Zohar Bamidbar 140b). But the Dinim [judgments] in Ze’ir Anpin are in a state of war (אֲבָל הַדִּינִין בְּזְעֵיר אַנְפִּין הֵם בְּמִלְחָמָה), for they are aroused there (כִּי הֵם מִתְעוֹרְרִים שָׁם), and they are not sweetened and settled (וְאֵינָם מְבוּסָּמִים וּמְיֻשָּׁבִים), therefore the hairs of Atik Yomin are “pure wool” (וְלָכֵן שְׂעָרוֹת שֶׁל עַתִּיק יוֹמִין הֵם עֲמַר נְקֵא), while the hairs of Ze’ir Anpin are “black as a raven” (וְשַׂעֲרוֹת דְּז״א שְׁחוֹרוֹת כָּעוֹרֵב), whose initials are three hundred and twenty Dinim [judgments] (רָאשֵׁי תֵּבוֹת שַׁ״ךְ דִּינִים). And the secret of the Tzitzit together with the Tallit alludes to these hairs (וְסוֹד הַצִּיצִית עִם הַטַּלִּית הֵמָּה רוֹמְזִים לַשְּׂעָרוֹת הָאֵלֶּה), and the secret of the matter is (וְסוֹד הַדָּבָר הוּא כִּי), that Tzitzit is an expression of hair (צִיצִית הוּא לְשׁוֹן שֵׂעָר), as it is said (שֶׁנֶּאֱמַר): “And he took me by the lock of my head” (וַיִּקָּחֵנִי בְּצִיצִית רֹאשִׁי) (Ezekiel 8:3), and it is also an expression of gazing and looking (וְגַם כֵּן הוּא לְשׁוֹן הַבָּטָה וְהִסְתַּכְּלוּת), as in “peering through the lattices” (כְּמוֹ מֵצִיץ מִן הַחֲרַכִּים) (Song of Songs 2:9), and this is an illumination (וְזֹאת הִיא הֶאָרָה). And you already know (וּכְבָר יָדַעְתָּ), that above the head of Ze’ir Anpin is the Lamed of the Tzelem [Image] (שֶׁלְּמַעְלָה מֵרֹאשׁ ז״א הִיא הַלָּמֶ״ד שֶׁל צֶלֶ״ם), and it is an Ohr Makif [Surrounding Light] for Ze’ir Anpin (וְהוּא אוֹר הַמַּקִּיף לְזְעֵיר אַנְפִּין), and you already know (וּכְבָר יָדַעְתָּ), that the Kutzin [locks] of the hairs of Arich Anpin descend until the head of Ze’ir Anpin (דְּקוּצֵי דְשַׂעֲרֵי מֵאֲרִיךְ אַנְפִּין יוֹרְדִין עַד רֵישָׁא דְּזְעֵיר אַנְפִּין), and the Kutzin [locks] of the hairs of Ze’ir Anpin descend until the head of the Nukvah to illuminate her (וְקוּצֵי דְשַׂעֲרֵי מִזְּעֵיר אַנְפִּין יוֹרְדִין עַד רֵישָׁא דְּנוּקְבָא לְהָאִיר לָהּ), for the hairs are upon the head corresponding to the Mochin (שֶׁהַשְּׂעָרוֹת הֵם בָּרֹאשׁ כְּנֶגֶד הַמּוֹחַ), and they are within (וְהֵם מִבִּפְנִים), and they emerge outward (וְהֵם יוֹצְאִין לַחוּץ), and they are springs of illumination from which great illumination emerges (וְהֵם מַבּוּעִין דְּאוֹרָה שֶׁיּוֹצֵאת מֵהֶם הֶאָרָה גְּדוֹלָה). And this is the intention of Rashbi when he said (וְזֶהוּ כַּוָּנַת הָרַשְׁבִּ״י בְּאוֹמְרוֹ): “Tzitz, the male; Tzitzit, the female” (צִיץ דְּכַר צִיצִית נוּקְבָא), to allude to what we have said (לְרַמֵּז לְמַה שֶׁאָמַרְנוּ), that the hairs of Arich Anpin descend to the head of Ze’ir Anpin (שֶׁהַשְּׂעָרוֹת שֶׁל אֲרִיךְ אַנְפִּין יוֹרְדִים לְרֹאשׁ זְעֵיר אַנְפִּין). The explanation is (פֵּרוּשׁ), Tzitz is that which comes from the Tzelem [Image] of Chokhmah (צִיץ הוּא מַה שֶׁיָּבוֹא מִצֶּלֶם חָכְמָה), Tzitzit is that which comes from the Tzelem [Image] of Binah (צִיצִית הוּא מַה שֶׁיָּבוֹא מִצֶּלֶם בִּינָה), the explanation is (פֵּרוּשׁ), from the Yesodot of both of them (מֵהַיְסוֹדוֹת שֶׁל שְׁנֵיהֶם). For both of them are within Ze’ir Anpin (שֶׁשְּׁנֵיהֶם הֵם בְּתוֹךְ זְעֵיר), and that which Ze’ir takes for himself is called Tzitz (וּמַה שֶׁיִּקַּח זְעֵיר לְעַצְמוֹ נִקְרָא צִיץ), and that which he takes for his Nukvah is called Tzitzit (וּמַה שֶׁיִּקַּח לְנוּקְבֵיהּ נִקְרָא צִיצִית). If so, the Tallit with which we wrap ourselves (אִם כֵּן הַטַּלִּית שֶׁאָנוּ מִתְעַטְּפִים בּוֹ), is an allusion to the Ohr haMakif [Surrounding Light] of Ze’ir Anpin (הוּא רֶמֶז לְאוֹר הַמַּקִּיף שֶׁל זְעֵיר אַנְפִּין), and it is from three Makifin [Surrounding Lights] (וְהוּא מִשְּׁלֹשָׁה מַקִּיפִין), from Keter, which is Arich Anpin, emerging through the hairs and surrounding (מִן כֶּתֶר שֶׁהוּא אֲרִיךְ אַנְפִּין יוֹצֵא דֶּרֶךְ הַשְּׂעָרוֹת וּמַקִּיף), and from the Tzelem [Image] of Chokhmah (וּמִצֶּלֶם חָכְמָה), and from the Tzelem [Image] of Binah (וּמִצֶּלֶם בִּינָה). And Keter and Chokhmah are Makifin [Surrounding Lights] for them alone, in secrecy (וְכֶתֶר וְחָכְמָה הֵם הַמַּקִּיפִים לָהֶם לְבַד בַּחֲשַׁאי), but Binah is called “the mouth that speaks great things” (אֲבָל בִּינָה נִקְרֵאת פּוּם מְמַלֵּל רַבְרְבָן) (Daniel 7:8), surrounding Ze’ir through the breath that emerges from her mouth (הַמַּקֶּפֶת לִזְעֵיר בַּהֶבֶל הַיּוֹצֵא מִפִּיהָ), thus the Makif [Surrounding Light] of Ze’ir is the Tallit (נִמְצָא מַקִּיף זְעֵיר הוּא הַטַּלִּית), which is woven from all the Makifin [Surrounding Lights] together (שֶׁהוּא אָרוּג מִכָּל הַמַּקִּיפִין כֻּלָּם). And this is what the discourse that I brought above says (וְזֶהוּ שֶׁאוֹמֵר הַמַּאֲמָר שֶׁהֵבֵאתִי לְמַעְלָה), “and all of them are attached to him and intertwined in his hairs” (וְכֻלְּהוּ אָחִידִין בֵּיהּ וּמִסְתַּבְּכִין בְּשַׂעֲרֵי דִילֵיהּ), emerging from Abba through the Supernal Light (הַיּוֹצֵא מֵאַבָּא מִנְּהוֹרָא עִלָּאָה), which is from Keter (שֶׁהוּא שֶׁל כֶּתֶר), and Imma also gives her Mochin (וְגַם אִמָּא נוֹתֶנֶת מוֹחָהּ), see there in the Idra Zuta (עַיֵּין שָׁם בְּאַדְרָא זוּטָא), and how good and pleasant are his words (וּמַה טּוֹבִים וּנְעִימִים דְּבָרָיו) (Idra Zuta 293a). And if you should say (וְאִם תֹּאמַר), if so, the Mitzvah of Tzitzit is greater than the Mitzvah of Tefillin (אִם כֵּן גְּדוֹלָה מִצְוַת צִיצִית מִמִּצְוַת תְּפִלִּין), for we have an established ruling (וְהָא קַיְימָא לַן), that the remnants of accessories of a Mitzvah are discarded (שִׁיָּרֵי תַּשְׁמִישֵׁי מִצְוָה נִזְרָקִין), while the remnants of accessories of Kedushah [holiness] are placed in Genizah [storage] (וְשִׁיָּרֵי תַּשְׁמִישֵׁי קְדֻשָּׁה נִגְנָזִים). And one may answer (וְיֵשׁ לוֹמַר), that a Mitzvah is called Shekhinah (כִּי מִצְוָה נִקְרֵאת שְׁכִינָה), and even the Tallit, its essence is for the sake of the Tzitzit (וַאֲפִלּוּ הַטַּלִּית עִקָּרוֹ לְצֹרֶךְ הַצִּיצִית), which is an accessory for the Shekhinah (שֶׁהוּא תַּשְׁמִישׁ לַשְּׁכִינָה), in the secret of “the beginning of thought is the end of action” (בְּסוֹד תְּחִלַּת מַחֲשָׁבָה הִיא סוֹף הַמַּעֲשֶׂה). Therefore (לְפִיכָךְ), when we wrap ourselves in it (כְּשֶׁאָנוּ מִתְעַטְּפִים), and place all the Tzitzit on the left side (וּמַנִּיחִין כָּל הַצִּיצִית לְצַד שְׂמֹאל), where the Shekhinah is (שֶׁשָּׁם הַשְּׁכִינָה), for they illuminate her (שֶׁמְּאִירִים לָהּ), while the accessories of Kedushah [holiness] are the Tefillin (וְתַשְׁמִישֵׁי קְדֻשָּׁה הֵם הַתְּפִלִּין), which illuminate Ze’ir Anpin (שֶׁמְּאִירִים לִזְעֵיר אַנְפִּין).

And you already know (וּכְבָר יָדַעְתָּ), that the hairs of Arich Anpin are “like pure white wool” (שֶׁהַשְּׂעָרוֹת שֶׁל אֲרִיךְ אַנְפִּין הֵם כַּעֲמַר נְקֵי לָבָן), and from Ze’ir Anpin the hairs are black (וּמִזְּעֵיר אַנְפִּין הַשְּׂעָרוֹת הֵם שְׁחוֹרוֹת), as the verse says (כְּמוֹ שֶׁאָמַר הַפָּסוּק): “His locks are curled, black as a raven” (קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11). And the hairs of his Nukvah are red like crimson (וְשֶׁל נוּקְבֵיהּ הַשְּׂעָרוֹת הֵם אֲדֻמִּים כָּאַרְגָּמָן). And their sign is Eshel (וְסִימָן שֶׁלָּהֶם אֶשֶׁל), which is a notarikon of Red, Black, White (שֶׁהוּא נוֹטָרִיקוֹן אֲדֻמִּים שְׁחוֹרִים לְבָנִים), and this is the secret of “And he planted an Eshel in Be’er Sheva” (וְזֶהוּ סוֹד וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע) (Genesis 21:33), for the attribute of Avraham is Chesed [kindness] (כִּי מִדַּת אַבְרָהָם הוּא הַחֶסֶד), which brightens and whitens the hairs (הַמְצַחְצְחוֹת וְהַמַּלְבְּנוֹת הַשְּׂעָרוֹת), and the Tzitzit allude to the hairs of Ze’ir (וְהַצִּיצִית הֵם רוֹמְזִים לְשַׂעֲרוֹת זְעֵיר). If so (אִם כֵּן), it is fitting to know why they are eight strands and not more (הִנֵּה רָאוּי לָדַעַת לָמָּה הֵם שְׁמוֹנָה חוּטִים וְלֹא יוֹתֵר), since they are an allusion to the hairs (מֵאַחַר שֶׁהֵם רֶמֶז לַשְּׂעָרוֹת). Also (גַּם כֵּן), why are the Tzitzit at the corners of the Tallit, at the edge of the garment below (לָמָּה הֵם הַצִּיצִית בִּקְצָווֹת הַטַּלִּית בִּכְנַף הַבֶּגֶד לְמַטָּה), when it would have been fitting for them to be at the head (וְהָיָה רָאוּי שֶׁיִּהְיֶה בָּרֹאשׁ). But you already know (אֲבָל כְּבָר יָדַעְתָּ), that the Mochin of Ze’ir Anpin come to him from Abba and Imma (שֶׁהַמּוֹחִין שֶׁל זְעֵיר אַנְפִּין הֵם בָּאִים לוֹ מֵאַבָּא וְאִמָּא), and the Mochin of Abba are four (וְהַמּוֹחִין שֶׁל אַבָּא הֵם אַרְבָּעָה), and those of Imma are likewise four (וְשֶׁל אִמָּא הֵם גַּם כֵּן אַרְבָּעָה), behold they are eight (הֲרֵי שְׁמוֹנָה). The Mochin of Abba are four (מוֹחִין שֶׁל אַבָּא הֵם אַרְבָּעָה): two Havayot of Yodin (הֲוָיוֹת שְׁתַּיִם שֶׁל יוּדִי״ן), and one of Alephin (וְאַחַת שֶׁל אַלְפִי״ן), and one of Hehin (וְאֶחָד שֶׁל הֵהִי״ן), four YHV alone apart from Havayah (אַרְבַּע יה״ו לְבַד מֵהֲוָיָה). And those of Binah are from four Names of Ehyeh (וְשֶׁל בִּינָה הֵם מֵאַרְבַּע שֵׁמוֹת אֶהְיֶ״ה), and these hairs are included within the Tallit (וְאֵלּוּ הַשְּׂעָרוֹת נִכְלָלִים בַּטַּלִּית), and below they become whitened (וּלְמַטָּה הֵם מִתְלַבְּנִים), because Above the Chesadim are concealed (לְפִי שֶׁלְּמַעְלָה הַחֲסָדִים הֵם מְכֻסִּים), and when they are revealed below (וּכְשֶׁהֵם מִתְגַּלִּים לְמַטָּה), the Dinim [judgments] become sweetened (נִמְתָּקִים הַדִּינִין). For “the Dinim of the male are severe at the beginning and gentle at the end” (דְּדִינִין דְּדְכוּרָא קַשִׁין בְּרֵישָׁא וְנָחִין בְּסִיפָא) (Zohar Bamidbar 142b), for this reason (מִזֶּה הַטַּעַם), and therefore (וְלָזֶה), they take the Tzitzit in their hands (לוֹקְחִים אֶת הַצִּיצִית בִּידֵיהֶם), and place them opposite the heart (וּמְשִׂימִין אוֹתָם כְּנֶגֶד הַלֵּב), because there the Chesadim [kindnesses] are revealed (מִפְּנֵי שֶׁשָּׁם מִתְגַּלִּים הַחֲסָדִים), and then they are sweetened there (וְאָז נִמְתָּקִים שָׁם). And the reason they are white (וְהַטַּעַם שֶׁהֵם לְבָנִים), is because the Yesod of Binah (מִפְּנֵי שֶׁיְּסוֹד בִּינָה), when it breaks through within Ze’ir Anpin (כְּשֶׁבּוֹקֵעַ בְּתוֹךְ זְעֵיר אַנְפִּין), then the illumination of the Yesod emerges from behind Ze’ir (אָז יוֹצֵא הַהֶאָרָה שֶׁל הַיְסוֹד מֵאֲחוֹרֵי זְעֵיר), and sweetens his hairs, which are the Nimin [strands] (וּמְמַתֵּק הַשְּׂעָרוֹת שֶׁלּוֹ שֶׁהֵם הַנִּימִין), and they are black as a raven (וְהֵם שְׁחוֹרוֹת כָּעוֹרֵב), because in Katnut [smallness] they are the Mochin of Elohim (מִפְּנֵי שֶׁבְּקַטְנוּת הֵם הַמּוֹחִין שֶׁל אֱלֹהִים), and then through the breaking through they become sweetened (וְאָז בַּבְּקִיעָה יוּמְתְּקוּ), and the reason they are eight (וְהַטַּעַם שֶׁהֵם שְׁמוֹנָה), we have already explained (כְּבָר פֵּרַשְׁנוּ).

And the reason that the Tzitzit are made on the corner no more than three fingerbreadths away (וְהַטַּעַם שֶׁעוֹשִׂים הַצִּיצִית בַּכָּנָף לֹא יוֹתֵר מִגּ׳ אֶצְבָּעוֹת), is because the Gevurot are five (מִפְּנֵי כִּי הַגְּבוּרוֹת הֵם חֲמִשָּׁה), and only three of them are sweetened through the revelation of the Chesadim (וְהַגּ׳ מֵהֶן בִּלְבַד מְמוּתָּקִים עַל יְדֵי גִּלּוּי הַחֲסָדִים), meaning (רוֹצֶה לוֹמַר), the lower ones of Tiferet, Netzach, and Hod (הַתַּחְתּוֹנִים שֶׁל תּ״ת נֵצַח הוֹד), while the two above them are Chesed and Gevurah without sweetening (וְהַשְּׁנַיִם שֶׁלְּמַעְלָה הֵם חֶסֶד וּגְבוּרָה הֵם בְּלִי מִתּוּק). And this is what we say (וְהַיְינוּ דְּאָמְרִינַן): “the Dinim [judgments] of the male are severe at the beginning and gentle at the end” (דִּינִין דְּדְכוּרָא תַּקִּיפִין בְּרֵישָׁא וְנָחִין בְּסִיפָא), and therefore not more than three fingerbreadths (וְלָכֵן לֹא יוֹתֵר מִשָּׁלֹשׁ אֶצְבָּעוֹת), so that it should not reach the fourth Gevurah (שֶׁלֹּא יִפְגַּע בַּגְּבוּרָה הָרְבִיעִית), for it is without sweetening (כִּי הִיא בְּלִי מִתּוּק). And not less than the knot of the thumb (וְלֹא פָּחוֹת מִקֶּשֶׁר אֲגוּדָל), because the Netzach, Hod, and Yesod of Binah (מִפְּנֵי שֶׁנְּהִ״י שֶׁל בִּינָה), when they enter within Ze’ir Anpin (כְּשֶׁנִּכְנָסִים בְּתוֹךְ זְעֵיר אַנְפִּין), only their first two joints enter (שְׁנֵי פְּרָקִים מֵהֶם בִּלְבַד), and they enter at the time of Keri’at Shema (וְנִכְנָסִים בִּשְׁעַת קְרִיאַת שְׁמַע), and when the Yesod breaks through (וּכְשֶׁבּוֹקֵעַ יְסוֹד), the flow returns behind him (הַשֶּׁפַע חוֹזֵר לַאֲחוֹרָיו), in the secret of the hair of the head of Ze’ir Anpin (בְּסוֹד שְׂעַר הָרֹאשׁ שֶׁל זְעֵיר אַנְפִּין), which returns and ascends completely from the first joint (שֶׁחוֹזֵר וְעוֹלֶה מֵהַפֶּרֶק הָרִאשׁוֹן לְגַמְרֵי).

The explanation is (פֵּרוּשׁ), that from these two which entered, from the first joint entirely (מֵאֵלּוּ הַשְּׁנַיִם שֶׁנִּכְנְסוּ מִפֶּרֶק רִאשׁוֹן לְגַמְרֵי), the light ascends behind him (עוֹלֶה הָאוֹר לַאֲחוֹרָיו), and the first joint mentioned here (וּפֶרֶק הָרִאשׁוֹן הָאָמוּר כָּאן), is the middle one of the Netzach, Hod, and Yesod of Imma (הוּא הָאֶמְצָעִי שֶׁל נְהִ״י דְּאִמָּא), which is now the first in the head of Ze’ir itself (שֶׁהוּא עַתָּה רִאשׁוֹן בְּרֹאשׁ זְעֵיר מַמָּשׁ), and brings forth outward “His locks are curled” [hairs] (וּמוֹצִיא לַחוּץ קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5:11). And from the second, which is the lower one of the Netzach, Hod, and Yesod of Imma (וּמִן הַשֵּׁנִי שֶׁהוּא הַתַּחְתּוֹן לִנְהִ״י שֶׁל אִמָּא), when it descended from the head of Ze’ir Anpin (כְּשֶׁיָּרַד מֵרֹאשׁ זְעֵיר אַנְפִּין), nothing remained except the Reshimu [impression] alone (לֹא נִשְׁאַר כִּי אִם הָרְשִׁימוּ לְבַד), and therefore we make the hole in the corner at the measure of the knot of the thumb (וְלָכֵן אָנוּ עוֹשִׂים הַנֶּקֶב בַּכָּנָף עַל קֶשֶׁר אֲגוּדָל), so that the illumination should descend at least from the joint from which there is a Reshimu [impression] in the head of Ze’ir (כְּדֵי שֶׁתֵּרֵד הֶאָרָה לְפָחוֹת מִן הַפֶּרֶק שֶׁיֵּשׁ מִמֶּנּוּ רְשִׁימוּ בְּרֹאשׁ זְעֵיר), for if we make the hole at less than the measure of a thumb (שֶׁאִם אָנוּ עוֹשִׂים הַנֶּקֶב בְּפָחוֹת מֵאֲגוּדָל), the illumination would descend from the joint that is not sweetened (יֵרֵד הֶאָרָה מִן הַפֶּרֶק שֶׁאֵינוֹ מְמוּתָּק), and the illumination of sweetening is not yet present there (וְאֵין הֶאָרַת מִתּוּק בּוֹ עֲדַיִן), for no joint from the Netzach, Hod, and Yesod of Imma has yet reached there (שֶׁהֲרֵי עֲדַיִן לֹא הִגִּיעַ שָׁם שׁוּם פֶּרֶק מִנְּהִ״י שֶׁל אִמָּא).

The general principle of the matter is (כְּלָל הַדְּבָרִים), that if a person comes to have intention during Keri’at Shema (אִם בָּא אָדָם לְכַוֵּן בִּשְׁעַת קְרִיאַת שְׁמַע), and especially in the section of Tzitzit (וּבִפְרָט בְּפָרָשַׁת צִיצִית), for there is the place of the intention of this matter (כִּי שָׁם מְקוֹם כַּוָּנַת זֶה הָעִנְיָן), that Ze’ir was filled with the flow of Imma up to his lower joint (שֶׁזְּעֵיר נִתְמַלֵּא מִשֶּׁפַע אִמָּא עַד הַפֶּרֶק הַתַּחְתּוֹן שֶׁלּוֹ), and that in his head there is power to bring forth this hair (וְשֶׁיֵּשׁ בְּרֹאשׁוֹ כֹּחַ לְהוֹצִיא שֵׂעָר זֶה), this is not a true intention and it is falsehood (אֵינוֹ כַּוָּנַת אֱמֶת וְהוּא שֶׁקֶר). Rather, thus one must intend (רַק כָּךְ צָרִיךְ לְכַוֵּן): that Ze’ir was filled with the flow of Imma up to the middle joint (שֶׁנִּתְמַלֵּא זְעֵיר שֶׁפַע מֵאִמָּא עַד הַפֶּרֶק הָאֶמְצָעִי), this is truth (זֶהוּ אֱמֶת). And the Tzitziyot placed above the knot of the thumb, namely the middle of the finger (וְהַצִּיצִיּוֹת הַמּוּנָחִים לְמַעְלָה מִקֶּשֶׁר גֹּדֶל דְּהַיְינוּ אֶצְבַּע אֶמְצָעִיּוֹת [אֶמְצַע הָאֶצְבַּע]), indicate Ze’ir sending forth his locks as a Makif [Surrounding Light] to his Nukvah (מוֹרֶה לִזְעֵיר הַמְשַׁלֵּחַ קְוֻצּוֹתָיו לְמַקִּיף לְנוּקְבֵיהּ), also from the Reshimu [impression] of the lower joint of Imma which had already been in his head (גַּם כֵּן מִן הָרְשִׁימוּ שֶׁל פֶּרֶק אִמָּא הַתַּחְתּוֹן שֶׁכְּבָר הָיָה בְּרֹאשׁוֹ). And the impression remained within him (וְנִשְׁאַר בּוֹ הָרוֹשֶׁם), after these middle ones were pushed away (אַחַר שֶׁנִּדְחוּ אֵלּוּ הָאֶמְצָעִיִּים), and all the more so it is true (וְכָל שֶׁכֵּן שֶׁהוּא אֱמֶת), when he sends forth his locks from his upper joint (כְּשֶׁשִּׁלַּח קְוֻצּוֹתָיו מִן הַפֶּרֶק הָעֶלְיוֹן שֶׁלּוֹ), which is from the power of the middle joint itself of Imma (שֶׁהוּא מִכֹּחַ הַפֶּרֶק הָאֶמְצָעִי מַמָּשׁ שֶׁל אִמָּא), from which he is clothed in his head at that time (שֶׁהוּא מִתְלַבֵּשׁ מִמֶּנּוּ בְּרֹאשׁוֹ בְּאוֹתָהּ שָׁעָה). And Hashem desires for the sake of His righteousness, to magnify Torah and make it glorious (וַי״י חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר) (Isaiah 42:21), in my heart (בְּלִבִּי), and in the heart of all the sages of Yisrael who spread forth beneath my shade (וּבְלֵב כָּל חַכְמֵי יִשְׂרָאֵל הַמִּסְתַּעֲפִים בְּצִלִּי), and beneath the shade of the Eshel of Hashem, the Living God and King of the World (וּבְצֵל אֶשֶׁל י״י אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם), “and they shall eat from the Tree of Life and live forever” (וְאָכְלוּ מֵעֵץ הַחַיִּים וְיִחְיוּ לְעוֹלָם) (Genesis 3:22). Blessed is Hashem forever (יִתְבָּרַךְ י״י לְעוֹלָם), Amen and Amen (אָמֵן וְאָמֵן).