Chapter Two (פֶּרֶק שֵׁנִי)

A great principle—hold it in your hand (כְּלָל גָּדוֹל נְקוֹט בְּיָדְךָ), that Ze’ir Anpin, even during Yenikah [Suckling], did not possess Keter, but only Chokhmah, Binah, and Da’at (שֶׁזְּעֵיר אַנְפִּין אֲפִלּוּ בִּינִיקָה, לֹא הָיָה לוֹ כֶּתֶר אֶלָּא חב״ד בִּלְבַד), and even Chokhmah, Binah, and Da’at he possessed only in the secret of external light and vessel (וַאֲפִלּוּ חב״ד לֹא הָיָה לוֹ אֶלָּא בְּסוֹד אוֹר חִיצוֹן וּכְלִי). For that vesting of Imma within Ze’ir (כִּי אוֹתָהּ הַהִתְלַבְּשׁוּת שֶׁל אִמָּא לִזְעֵיר), was only in the secret of “garments of skin” (לֹא הָיָה אֶלָּא בְּסוֹד כָּתְנוֹת עוֹר), whose reverse is “the Tree of Knowledge of Good and Evil” (שֶׁהִיפּוּכוֹ הוּא עֵץ הַדַּעַת טוֹב וָרָע) (Genesis 2:9), which is judgment (שֶׁהוּא דִּין). But according to the Torah scroll of Rabbi Meir, in which it is written “garments of light” (אֲבָל לְפִי סֵפֶר תּוֹרָה שֶׁל רַבִּי מֵאִיר שֶׁכָּתוּב בְּתוֹכָהּ כָּתְנוֹת אוֹר) (Bereshit Rabbah 20:12), this is the secret of the Mochin within the external light and vessel (הוּא סוֹד הַמּוֹחִין שֶׁבְּתוֹךְ הָאוֹר הַחִיצוֹן וְהַכְּלִי), and all of it is Chesedim and all of it is good (וְכֻלּוֹ חֲסָדִים וְכֻלּוֹ טוֹב), as it is said: “And Elohim saw the light, that it was good” (שֶׁנֶּאֱמַר וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב) (Genesis 1:4). And therefore within one word there is good and evil (וְלָכֵן בְּתֵיבָה אַחַת יֵשׁ טוֹב וָרָע), [skin and evil] ([עוֹר וְרַע]), and likewise within his vessels there are the Mochin within them (כֵּן בַּכֵּלִים שֶׁלּוֹ יֵשׁ בְּתוֹכָם הַמּוֹחִין), and there was still evil as well (וְהָיָה גַּם כֵּן רַע עֲדַיִן), because it had not yet been properly sweetened (לְפִי שֶׁלֹּא נִמְתַּק עֲדַיִן כָּרָאוּי), until the light of the Mochin came (עַד שֶׁבָּא אוֹר הַמּוֹחִין). And it appears proper to say (וְיֵרָאֶה לוֹמַר), that all the Tikkunim of the Mochin of Ze’ir Anpin (שֶׁכָּל תִּיקּוּנֵי הַמּוֹחִין שֶׁל זְעֵיר אַנְפִּין), are in the Keter within it, in the nine Sefirot within it (הֵם בַּכֶּתֶר שֶׁבּוֹ בְּתִשְׁעָה סְפִירוֹת שֶׁבּוֹ [בַּכֶּתֶר]), namely Chokhmah, Binah, Da’at, Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod (דְּהַיְנוּ חב״ד גג״ת נה״י). And the proof of this is (וְהָעֵד עַל זֶה), that the shoulders of Ze’ir Anpin, and of every Partzuf (שֶׁהֲרֵי הַכְּתֵפַיִם שֶׁל זְעֵיר וּבְכָל פַּרְצוּף וּפַרְצוּף), are Chokhmah and Binah (הֵם חָכְמָה וּבִינָה), which are outside the head (שֶׁהֵם חוּץ לָרֹאשׁ), as I explained in the Gate of the Dikna [Beard] of Arich Anpin and its seven Tikkunim (כַּאֲשֶׁר פֵּרַשְׁתִּי בְּשַׁעַר דִּיקְנָא דַּאֲרִיךְ אַנְפִּין וְז׳ תִּיקּוּנָיו), see there (עַיֵּן שָׁם). For the seven Tikkunim of the Keter of Arich Anpin (שֶׁנַּעֲשׂוּ הַז׳ תִּיקּוּנִים שֶׁל כֶּתֶר אֲרִיךְ אַנְפִּין), were made from the seven lower Sefirot of the Malkhut of Adam Kadmon (מִשֶּׁבַע דְּמַלְכוּת אָדָם קַדְמוֹן), while the head of that Malkhut, namely its first three Sefirot (וְרֹאשׁ הַמַּלְכוּת הַזֹּאת דְּהַיְנוּ שָׁלֹשׁ רִאשׁוֹנוֹת שֶׁבָּהּ), remained in their place (נִשְׁאֲרוּ בִּמְקוֹמָם). Only its seven lower Sefirot (רַק הַז׳ תַּחְתּוֹנִיּוֹת שֶׁלָּהּ), which are the seven days of Creation (הֵם שִׁבְעַת יְמֵי בְּרֵאשִׁית), became clothed within the ten Sefirot of Atzilut (הֵם נִתְלַבְּשׁוּ בְּעֶשֶׂר סְפִירוֹת דַּאֲצִילוּת), and this aspect is called Atik Yomin [Ancient of Days] (וְזֹאת הַבְּחִינָה נִקְרֵאת עַתִּיק יוֹמִין), for they are the ancient seven days from the Malkhut of Adam Kadmon (שֶׁהֵם הַז׳ יָמִים הָעַתִּיקִים מִמַּלְכוּת אָדָם קַדְמוֹן). And these seven days are divided into ten Sefirot (וְהַז׳ יָמִים הַלָּלוּ נֶחְלָקִים אֶל י׳ סְפִירוֹת), for the Galgalta [Skull] includes the three above it (כִּי הַגֻּלְגַּלְתָּא כְּלוּלָה מִשְּׁלשָׁה שֶׁעָלֶיהָ), which are hidden within it and overshadow it with their light (הַנִּסְתָּרִים בְּתוֹכָהּ וְחוֹפְפִים עָלֶיהָ בְּאוֹרָם), in the manner of the Heikhal Kodesh haKodashim [Sanctuary of the Holy of Holies] (עַל דֶּרֶךְ הֵיכַל קֹדֶשׁ הַקֳּדָשִׁים), which is known to include three (שֶׁנּוֹדָע שֶׁכּוֹלֵל שְׁלשָׁה), and what occurred to the fathers occurred to the children (וּמַה שֶּׁאֵירַע לָאָבוֹת אֵירַע לַבָּנִים). And all this was in order to connect Adam Kadmon with the World of Atzilut (וְהָיָה כָּל זֶה כְּדֵי לְקַשֵּׁר אָדָם קַדְמוֹן בְּעוֹלָם הָאֲצִילוּת), for it is impossible for the world to exist otherwise (שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלָאו הָכִי), and the light of the Ein Sof is within Atik (וְאוֹר הָאֵין סוֹף הוּא תּוֹךְ הָעַתִּיק), and the Chokhmah and Binah of Atzilut, which are Abba and Imma (וְחָכְמָה וּבִינָה דַּאֲצִילוּת שֶׁהֵם אַבָּא וְאִמָּא), clothe Arich Anpin (מַלְבִּישִׁין אֶת אֲרִיךְ אַנְפִּין), which is called Atika Kadisha [Holy Ancient One] (הַנִּקְרָא עַתִּיקָא קַדִּישָׁא), namely only its seven lower Sefirot (הַז׳ תַּחְתּוֹנִיּוֹת שֶׁלּוֹ בִּלְבַד), in the manner mentioned above (עַל הַדֶּרֶךְ הַנִּזְכָּר לְמַעְלָה), and they are called Abba and Imma (וְנִקְרָאִים אַבָּא וְאִמָּא). And Ze’ir Anpin, which is the six extremities of Atzilut, namely six Sefirot (וּזְעֵיר אַנְפִּין שֶׁהוּא ו׳ קְצָווֹת דַּאֲצִילוּת שֶׁהֵם ו׳ סְפִירוֹת), clothes Abba and Imma, namely their seven lower Sefirot (מַלְבִּישִׁים אֶת אַבָּא וְאִמָּא הַז׳ תַּחְתּוֹנִיּוֹת שֶׁלָּהֶם), and each extremity has the form of a Vav (וְכָל קָצֶה הוּא צוּרַת ו׳), they are six extremities, six times six (הֵם ו׳ קְצָווֹת ו׳ פְּעָמִים ו׳), whose numerical value is Eleh [These] (הֵם גִּימַטְרִיָּא אֵלֶּה), and within them is clothed Binah, which is called Mi [Who] (וּבָהֶם מִתְלַבֶּשֶׁת הַבִּינָה הַנִּקְרֵאת מִי), and thus Elohim is formed (וְנַעֲשֶׂה אֱלֹהִים), namely: “Mi [Who] created Eleh [These]” (דְּהַיְנוּ מִי בָרָא אֵלֶּה) (Isaiah 40:26). And the Nukvah of Ze’ir Anpin (וְנוּקְבֵיהּ דְּז״א), which is the Malkhut of Atzilut (הִיא מַלְכוּת דַּאֲצִילוּת), clothes Ze’ir Anpin, namely its seven lower Sefirot (מַלְבֶּשֶׁת אֶת זְעֵיר, הַז׳ תַּחְתּוֹנִיּוֹת שֶׁלּוֹ), in the secret of: “The female shall encompass the male” (בְּסוֹד נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21), and at the time of the Zivug [Union] she returns to him face to face (וּבְעֵת הַזִּוּוּג חוֹזֶרֶת אֵלָיו פָּנִים בְּפָנִים).

And behold (וְהִנֵּה), the five Partzufim of Atzilut (הַה׳ פַּרְצוּפִין דַּאֲצִילוּת), namely Atika Kadisha [Holy Ancient One], Abba and Imma, and Ze’ir Anpin and Nukvah (שֶׁהֵם עַתִּיקָא קַדִּישָׁא, אַבָּא וְאִמָּא, זו״ן), each and every one possesses its own distinct Partzuf (לְכָל אֶחָד וְאֶחָד יֵשׁ לוֹ פַּרְצוּף בִּפְנֵי עַצְמוֹ), entirely composed of letters of light (כֻּלּוֹ אוֹתִיּוֹת שֶׁל אוֹר), illuminating and giving life to all the worlds beneath it (מֵאִיר וְנוֹתֵן חַיִּים לְכָל הָעוֹלָמוֹת שֶׁלְּמַטָּה מִמֶּנּוּ). And it is formed in the arrangement of the standing of the Names (וְהוּא מְצוּיָּר בְּסֵדֶר עֲמִידַת הַשֵּׁמוֹת), in the image of a man comprising two hundred and forty-eight limbs and three hundred and sixty-five sinews (תְּמוּנַת אָדָם הַכּוֹלֵל רמ״ח אֵיבָרִים וְשס״ה גִּידִין), and the Name Havayah encompasses them (וְשֵׁם הֲוָיָ״ה כּוֹלֵל אוֹתָם), in the secret of what they said in the Zohar (בְּסוֹד שֶׁאָמְרוּ בַּזֹּהַר): “My Name together with Yah is three hundred and sixty-five, My remembrance together with Vav-Heh is two hundred and forty-eight” (שְׁמִי עִם יָ״ה הוּא שס״ה, זִכְרִי עִם ו״ה הוּא רמ״ח). But the Master of the Will Himself (אֲבָל בַּעַל הָרָצוֹן עַצְמוֹ), Who is above the World of the Garment (שֶׁהוּא לְמַעְלָה מֵעוֹלָם הַמַּלְבּוּשׁ), and below it and within it and surrounding it (וּלְמַטָּה מִמֶּנּוּ וּבְתוֹכוֹ וּסְבִיבוֹתָיו), encompassing all the circles of the worlds (הַסּוֹבֵב כָּל עִגּוּל הָעוֹלָמוֹת), in the secret of that which is said: “Behold, He stands behind our wall, looking through the windows, peering through the lattices” (בְּסוֹד שֶׁנֶּאֱמַר הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן הַחַלֹּנוֹת מֵצִיץ מִן הַחֲרַכִּים) (Song of Songs 2:9), concerning Him it is said: “And what likeness will you compare to Him?” (עָלָיו נֶאֱמַר וּמַה דְּמוּת תַּעַרְכוּ לוֹ) (Isaiah 40:18). Even the Name itself cannot properly be predicated of Him in His Essence (אֲפִלּוּ הַשֵּׁם לֹא יוּצְדַּק בּוֹ עַצְמוֹ), except through His partial revelation in the World of the Garment and its permutations (אֶלָּא עַל יְדֵי הִתְגַּלּוּתוֹ קְצָת בְּעוֹלָם הַמַּלְבּוּשׁ עִם צֵירוּפָיו), concerning which our Sages said (שֶׁעָלָיו אָמְרוּ חֲזַ״ל): “Before the world was created, He—that is, the Master of the Will, in hidden language—and His Name—that is, the World of the Garment, in which His blessed Will was revealed—alone existed” (קֹדֶם שֶׁנִּבְרָא הָעוֹלָם הָיָה הוּא, דְּהַיְנוּ בַּעַל הָרָצוֹן בִּלְשׁוֹן נִסְתָּר, וּשְׁמוֹ, דְּהַיְנוּ עוֹלָם הַמַּלְבּוּשׁ שֶׁנִּתְגַּלָּה בּוֹ רְצוֹנוֹ בָּרוּךְ הוּא) (Pirkei deRabbi Eliezer 3), for Ratzon [Will] has the same numerical value as Shemo [His Name] (שֶׁכֵּן רָצוֹן עוֹלֶה כְּמִנְיַן שְׁמוֹ). And what the Scripture said concerning Mount Sinai (וּמַה שֶּׁאָמַר הַכָּתוּב אֵצֶל הַר סִינַי): “For you saw no form” (כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה) (Deuteronomy 4:15), and: “And Hashem spoke to you from the midst of the fire; you heard the sound of words, but saw no form, only a voice” (וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל) (Deuteronomy 4:12), the intention is not, Heaven forbid, to deny the form of the letters of each and every Partzuf [Configuration] (אֵין הַכַּוָּנָה שֶׁמַּכְחֶשֶׁת חַס וְשָׁלוֹם תְּמוּנַת הָאוֹתִיּוֹת שֶׁל כָּל פַּרְצוּף וּפַרְצוּף), rather it refers to the fact that the Holy One Blessed Be He was in this physical world upon Mount Sinai for an extended time (אֶלָּא עַל הֱיוֹת קב״ה בָּעוֹלָם הַגַּשְׁמִי הַזֶּה עַל הַר סִינַי זְמַן רַב), yet His form did not change nor become impregnated within materiality (וְלֹא נִשְׁתַּנָּה וְנִתְעַבַּר תְּמוּנָתוֹ), unlike an angel (כְּמוֹ הַמַּלְאָךְ), for once it remains below for seven consecutive days (כֵּיוָן שֶׁיִּהְיֶה לְמַטָּה ז׳ יָמִים רְצוּפִים), it can no longer ascend (שׁוּב אֵינוֹ יָכוֹל לַעֲלוֹת), because it becomes thickened and materialized (כִּי נִתְעַבָּה וְנִתְגַּשֵּׁם), until everyone is able to see it (עַד שֶׁכָּל אֶחָד יָכוֹל לִרְאוֹתוֹ), as they said in the Zohar on Ruth (כְּמוֹ שֶׁאָמְרוּ בַּזֹּהַר רוּת). And the novelty is (וְהַחִדּוּשׁ הוּא), to demonstrate His Divinity and His extreme subtlety above all the angels (לְהַרְאוֹת אֱלֹהוּתוֹ וְרֹב דַּקּוּתוֹ עַל כָּל הַמַּלְאָכִים), for at times He is seen and at times He is not seen (שֶׁפְּעָמִים נִרְאֶה וּפְעָמִים אֵינוֹ נִרְאֶה), and He performs His mission (וְעוֹשֶׂה שְׁלִיחוּתוֹ), yet nevertheless He cannot dwell below permanently for seven consecutive days (עִם כָּל זֹאת אֵינוֹ יָכוֹל לָדוּר לְמַטָּה בִּקְבִיעוּת ז׳ יָמִים רְצוּפִים). And the proof of this is (וְהָעֵד עַל זֶה), that it is said: “Hashem spoke to Mosheh face to face” (שֶׁנֶּאֱמַר דִּבֶּר י״י אֶל מֹשֶׁה פָּנִים אֶל פָּנִים) (Exodus 33:11), and certainly Mosheh our teacher, peace be upon him, saw Him and spoke with Him (וּבְוַדַּאי רָאָהוּ מֹשֶׁה רַבֵּינוּ ע״ה וְדִבֶּר עִמּוֹ), “as a man speaks to his fellow” (כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ) (Exodus 33:11), “in a vision and not in riddles” (בְּמַרְאָה וְלֹא בְחִידֹת) (Numbers 12:8). And understand that which is said (וְהָבֵן מַה שֶּׁנֶּאֱמַר): “And all the people saw the voices” (וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת) (Exodus 20:15), and see the Targum Yonatan (וְעַיֵּן תַּרְגּוּם יוֹנָתָן).

Its flavor is according to the palate (מוּטְעָם לַחֵךְ), and the part follows the nature of its essence (וְהַחֵלֶק טִבְעוֹ כְּעַצְמוּתוֹ), and the intention is (וְהַכַּוָּנָה הוּא), that He has no specific form (שֶׁאֵין לוֹ תְּמוּנָה מְיֻחֶדֶת), rather according to the receiver from Arich Anpin (אֶלָּא כְּפִי הַמְקַבֵּל מֵאֲרִיךְ אַנְפִּין), for at the Sea they saw Him as a young man (כִּי עַל הַיָּם רָאוּהוּ כְּבָחוּר), and at the Giving of the Torah as an elder seated in session (וְאֵצֶל מַתַּן תּוֹרָה כְּזָקֵן בִּישִׁיבָה) (Pesikta Rabbati 21), therefore it is said: “What likeness will you compare to Him?” (לָכֵן נֶאֱמַר מַה דְּמוּת תַּעַרְכוּ לוֹ) (Isaiah 40:18), for He has no specific form (שֶׁאֵין לוֹ תְּמוּנָה מְיֻחֶדֶת). And that which is said: “Only a voice” (וּמַה שֶּׁנֶּאֱמַר זוּלָתִי קוֹל) (Deuteronomy 4:12), its intention is toward Upper Imma (כַּוָּנָתוֹ עַל אִמָּא עִלָּאָה), from whom the voice emerges to Ze’ir Anpin (שֶׁמִּמֶּנּוּ יוֹצֵא הַקּוֹל לְז״א), in the secret of the seven voices of the Giving of the Torah (בְּסוֹד ז׳ קוֹלוֹת שֶׁל מַתַּן תּוֹרָה), the secret of the Shofar (סוֹד הַשּׁוֹפָר), and she is not seen like Ze’ir Anpin (וְאֵינָהּ נִרְאֵית כְּמוֹ ז״א), and one who has eyes in his head will understand from the words of our Sages that this is so (וּמִי שֶׁיֵּשׁ לוֹ עֵינַיִם בְּרֹאשׁוֹ יָבִין מִתּוֹךְ דִּבְרֵי חֲזַ״ל שֶׁכָּךְ הוּא), and this is sufficient (וְדַי בָּזֶה). And let it not be difficult for you (וְלֹא יִקְשֶׁה לְךָ), if Mosheh our teacher, peace be upon him, saw Him (אִם רָאָהוּ מֹשֶׁה רַבֵּינוּ ע״ה), then why was it said: “And what likeness will you compare to Him?” (לָמָּה נֶאֱמַר וּמַה דְּמוּת תַּעַרְכוּ לוֹ) (Isaiah 40:18), for it is written: “And you saw no form, only a voice” (שֶׁהֲרֵי נֶאֱמַר וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל) (Deuteronomy 4:12), implying that the voice itself they did see (מַשְׁמַע שֶׁהַקּוֹל עַצְמוֹ הָיוּ רוֹאִים), as it is said: “And all the people saw the voices” (שֶׁנֶּאֱמַר וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת) (Exodus 20:15). And what of Yeshayahu the Prophet, peace be upon him, who said: “And I saw Hashem sitting upon a throne, high and exalted” (וּמַה יְשַׁעְיָהוּ הַנָּבִיא ע״ה אָמַר וָאֶרְאֶה אֶת י״י יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא) (Isaiah 6:1). And although they answered in the Gemara (וְאַף עַל פִּי שֶׁתֵּרְצוּ בַּגְּמָרָא), “Here through a Clear Mirror, and here through a Mirror that is not clear” (כָּאן בְּאַסְפַּקְלַרְיָא הַמְּאִירָה, וְכָאן בְּאַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה) (Yevamot 49b), nevertheless it is also written (וְנֶאֱמַר): “I shall make all My goodness pass before you” (אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ) (Exodus 33:19), and: “You shall see My back, but My face shall not be seen” (וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ) (Exodus 33:23). And even this was because of the sin of the Calf (וַאֲפִלּוּ זֶה הָיָה בַּעֲוֹן הָעֵגֶל), for the Supernal Faces were lost (שֶׁאָבְדוּ הַפָּנִים עִילָּאִין), and because of this he did not see them (וּמִפְּנֵי זֶה לֹא רָאָה אוֹתָם), but he did see the Lower Faces (אֲבָל פָּנִים תַּתָּאִין רָאָה), which are considered the back in relation to the Supernal Ones (שֶׁהוּא אָחוֹר לְגַבֵּי עִילָּאָה), as stated in the Zohar (כָּאָמוּר בַּזֹּהַר). And the proof of this is what our Sages said (וְהָעֵד עַל זֶה מַה שֶּׁאָמְרוּ חֲזַ״ל): “This teaches that the Holy One Blessed Be He wrapped Himself like a prayer leader and showed Mosheh our teacher the order of prayer” (מְלַמֵּד שֶׁנִּתְעַטֵּף הַקב״ה כִּשְׁלִיחַ צִבּוּר וְהֶרְאָה לוֹ לְמֹשֶׁה רַבֵּינוּ סֵדֶר תְּפִלָּה) (Rosh Hashanah 17b).

It emerges from our discussion (יָצָא לָנוּ מִנִּדּוֹן דִּידָן), that Ze’ir Anpin clothes the seven lower Sefirot of Abba and Imma (כִּי זְעֵיר אַנְפִּין מַלְבִּישׁ ז׳ תַּחְתּוֹנִיּוֹת שֶׁל אַבָּא וְאִמָּא), for their arms descend and extend downward, as it were (כִּי הַיָּדַיִם שֶׁלָּהֶם הֵם יוֹרְדִים וּמִתְפַּשְּׁטִים לְמַטָּה כִּבְיָכוֹל), like the arms of flesh and blood (כְּמוֹ יְדֵי בָּשָׂר וָדָם), as it is said: “And from my flesh I behold Eloah” (שֶׁנֶּאֱמַר וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26). And from these seven were made the seven Tikkunim of Ze’ir Anpin in its head (וּמֵאֵלּוּ הַז׳ נַעֲשׂוּ שִׁבְעָה תִּיקּוּנִים שֶׁל זְעֵיר אַנְפִּין בְּרֹאשׁוֹ), namely Galgalta [Skull] (דְּהַיְנוּ גֻּלְגַּלְתָּא), Tal [Dew] (טַלָּא), namely its brain within the membrane of the Kroma d'Avira [Membrane of the Air] (דְּהַיְנוּ מוֹחוֹ שֶׁבְּתוֹךְ קְרוּמוֹ שֶׁל קְרוֹמָא דַּאֲוִירָא), Metzacha [Forehead] (מִצְחָא), its hairs (הוּא שְׂעָרוֹתָיו שֶׁל ז״א), its two eyes (עֵינַיִם שֶׁלּוֹ תְּרֵין), and not like Arich, whose eyes are considered one eye of mercy and another eye of mercy within mercy (וְלֹא כְּמוֹ אֲרִיךְ שֶׁהֵם נֶחְשָׁבִים עַיִן אֶחָד רַחֲמֵי, וְהַשֵּׁנִי רַחֲמֵי גּוֹ רַחֲמֵי), but here they are two (אֲבָל בְּכָאן הֵם שְׁנַיִם), namely the right eye and the left eye (דְּהַיְנוּ עַיִן יָמִין וְעַיִן שְׂמֹאל), and the nose (וְהַחוֹטֶם). And just as the seven Tikkunim of Arich were made (וּכְמוֹ שֶׁנַּעֲשׂוּ הַז׳ תִּיקּוּנִים דַּאֲרִיךְ), through the seven Sefirot of the Malkhut of Adam Kadmon entering within it (שֶׁנִּכְנְסוּ בְּתוֹכוֹ ז׳ סְפִירוֹת מַלְכוּת אָדָם קַדְמוֹן), so too exactly here (כֵּן מַמָּשׁ בְּכָאן), within the ten Sefirot of the Keter of Ze’ir (בְּעֶשֶׂר סְפִירוֹת כֶּתֶר זְעֵיר), the seven lower Sefirot of Abba and Imma entered within it (שֶׁנִּכְנְסוּ לְתוֹכוֹ שִׁבְעַת תַּחְתּוֹנִיּוֹת דְּאַבָּא וְאִמָּא), and they became the Atik [Ancient One] of its head (וְהֵם נַעֲשׂוּ עַתִּיק לְרֹאשׁוֹ). And there is no need to elaborate at length here (וְאֵין צוֹרֶךְ לְהַאֲרִיךְ בָּזֶה), regarding how they became clothed (אֵיךְ נִתְלַבְּשׁוּ), for it has already been explained above concerning the seven Tikkunim of Arich (כִּי כְּבָר הוּא מְבֹאָר לְמַעְלָה בְּז׳ תִּיקּוּנֵי אֲרִיךְ), see there (עַיֵּן שָׁם), and likewise concerning the Tikkunim of the Dikna [Beard] (וְכֵן בְּתִיקּוּנֵי דִּיקְנָא), except that there is a great difference between the Dikna [Beard] of Arich and the Dikna [Beard] of Ze’ir (אֶלָּא שֶׁיֵּשׁ הֶפְרֵשׁ גָּדוֹל בֵּין דִּיקְנָא דַּאֲרִיךְ לְדִיקְנָא דְּז״א), as we shall explain with the help of the Holy One Blessed Be He and His Shekhinah (כַּאֲשֶׁר נְבָאֵר בְּסִיַּעְתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And the Elohei Yisrael [God of Israel] is the Living Elohim [God] and King of the World (וֵאלֹהֵי יִשְׂרָאֵל הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם). May He forgive me for revealing the concealed mystery of the world (הוּא יִמְחוֹל לִי שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם), and may it be fulfilled in me (וְיִתְקַיֵּם בִּי): “Uncover my eyes that I may behold wonders from Your Torah” (גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ) (Psalms 119:18), “sweeter than honey and the honeycomb” (מְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים) (Psalms 19:11), Amen (אָמֵן).