Chapter Eight (פֶּרֶק שְׁמִינִי)

The Keter of Arich Anpin is the Gulgalta [Skull] (כֶּתֶר שֶׁל אֲרִיךְ הִיא הַגֻּלְגֹּלֶת), and within it is the Mocha Setimah [Concealed Brain] (וּבָהּ מוֹחָא סְתִימָאָה), which is its Chokhmah (שֶׁהוּא חָכְמָה שֶׁלָּהּ), extending down to the throat and becoming the palate above the throat (הַמִּתְפַּשֶּׁטֶת עַד הַגָּרוֹן וְנַעֲשֵׂית הַחֵךְ עַל הַגָּרוֹן), and they are one above the other (וְהֵם זוֹ לְמַעְלָה מִזּוֹ), and that which is in the head includes there the Mocha Setimah [Concealed Brain] (וּמַה שֶּׁהוּא בָּרֹאשׁ יִכְלֹל שָׁם מוֹחָא סְתִימָאָה). It follows that in the head there are only two complete Tikkunim (נִמְצָא שֶׁאֵין בָּרֹאשׁ רַק שְׁנֵי תִּיקּוּנִים שְׁלֵמִים), namely the Gulgalta [Skull], which is Keter (דְּהַיְינוּ גֻּלְגֹּלְתָּא כֶּתֶר), and the Dew of Crystal (וְטַלָּא דִבְדוּלְחָא), which is the Chokhmah of the Reisha DeEin [Head of Nothingness] and Arich Anpin (שֶׁהִיא חָכְמָה דְאֵין וַאֲרִיךְ), called the Mocha Setimah [Concealed Brain] (הַנִּקְרָא מוֹחָא סְתִימָאָה). If so, there remain four Sefirot of the Reisha DeLa Ityada [Unknowable Head], which is the Malkhut of Adam Kadmon (אִם כֵּן נִשְׁאֲרוּ אַרְבַּע סְפִירוֹת שֶׁל רֵישָׁא דְלָא אִתְיְדַע שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן), which are from Tiferet to Yesod (שֶׁהֵם מִתִּפְאֶרֶת עַד הַיְסוֹד), for Atika [the Ancient One] has no Malkhut (כִּי עַתִּיקָא אֵין לוֹ מַלְכוּת), rather the crown of the Yesod is the aspect of Malkhut within it (רַק הָעֲטָרָה שֶׁל הַיְסוֹד הִיא הַבְּחִינָה שֶׁל מַלְכוּת שֶׁבּוֹ). From it the nose is formed (שֶׁמִמֶּנָּה נַעֲשֵׂית הַחוֹטֶם), therefore it is not counted separately (לָכֵן אֵינָהּ נֶחְשֶׁבֶת לְבַדָּהּ), for it has no Malkhut like the others below (כִּי אֵין לוֹ מַלְכוּת כְּמוֹ הַשְּׁאָר שֶׁלְּמַטָּה), and because of this the nose extends across the face lengthwise (וּמִפְּנֵי זֶה הַחוֹטֶם הִיא הוֹלֶכֶת עַל פְּנֵי הָרֹאשׁ בָּאֹרֶךְ), beginning and extending across the entire Yesod (מַתְחֶלֶת וְהוֹלֶכֶת עַל פְּנֵי הַיְסוֹד כֻּלּוֹ). And behold, the Tiferet of the Malkhut of Adam Kadmon clothed itself within the Binah of Arich Anpin (וְהִנֵּה הַת״ת שֶׁל מַלְכוּת אָדָם קַדְמוֹן נִתְלַבְּשָׁה בְּבִינָה שֶׁל אֲרִיךְ), which is the throat as I have written (שֶׁהִיא הַגָּרוֹן כַּאֲשֶׁר כָּתַבְתִּי), therefore Binah is sometimes called Tiferet (וּלְפִיכָךְ תִּקָּרֵא הַבִּינָה ת״ת לִפְעָמִים), and Netzach has within it three sections (וְהַנֵּצַח יֵשׁ בּוֹ ג׳ פְּרָקִים), Keter, Chokhmah, Binah; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (כח״ב חג״ת נה״י).

The first section extends within the Chesed of Arich Anpin (הַפֶּרֶק הָרִאשׁוֹן מִתְפַּשֵּׁט בְּתוֹךְ הַחֶסֶד שֶׁל אֲרִיךְ), which enters within Abba (שֶׁנִּכְנָס בְּתוֹךְ אַבָּא). And the second section enters within the Netzach of Arich Anpin (וְהַפֶּרֶק הַשֵּׁנִי נִכְנָס בְּתוֹךְ הַנֵּצַח שֶׁל אֲרִיךְ), as we said above in the Tikkun of the Netzach of Adam Kadmon (כַּאֲשֶׁר אָמַרְנוּ לְמַעְלָה בְּתִיקּוּן נֵצַח שֶׁל אָדָם קַדְמוֹן), that the Chesed and Netzach of Arich Anpin entered into it (שֶׁנִּכְנְסוּ בוֹ חֶסֶד וְנֵצַח שֶׁל אֲרִיךְ), and we did not explain the reason why it was so (וְלֹא אָמַרְנוּ טַעַם לָמָּה כָּךְ), but now the reason is properly established (וְעַתָּה הַטַּעַם בָּא עַל נָכוֹן), because of the smallness of the dimensions of Arich Anpin (לְפִי קְטַנּוּת מִדּוֹתָן שֶׁל אֲרִיךְ), and because of the importance of its Three Upper Sefirot (וּלְפִי חֲשִׁיבוּת ג׳ רִאשׁוֹנוֹת שֶׁלּוֹ). And the third section of the Netzach of Atika [the Ancient One] has no place within Atzilut any longer (וְהַפֶּרֶק הַשְּׁלִישִׁי שֶׁל נֵצַח שֶׁל עַתִּיקָא אֵין לוֹ מָקוֹם בַּאֲצִילוּת יוֹתֵר), because there it terminates and does not emerge into Atzilut (מִפְּנֵי שֶׁשָּׁם מִסְתַּיֵּם שֶׁאֵינוֹ יוֹצֵא מֵאֲצִילוּת). And likewise the Hod of the Malkhut of Adam Kadmon has three sections (וְכֵן הַהוֹד שֶׁל מַלְכוּת אָדָם קַדְמוֹן יֵשׁ לוֹ ג׳ פְּרָקִים), Keter, Chokhmah, Binah; Chesed, Gevurah, Tiferet; Netzach, Hod, Yesod (כח״ב חג״ת נה״י). Its first section enters into the Gevurah of Arich Anpin (פֶּרֶק רִאשׁוֹן שֶׁלּוֹ נִכְנָס בִּגְבוּרָה שֶׁל אֲרִיךְ), which enters within Imma (שֶׁנִּכְנָס בְּתוֹךְ אִמָּא). And the second section enters within the Hod of Arich Anpin (וְהַפֶּרֶק הַשֵּׁנִי נִכְנָס בְּתוֹךְ הוֹד שֶׁל אֲרִיךְ). And the third section remains (וְנִשְׁאָר הַפֶּרֶק הַשְּׁלִישִׁי), which likewise has no place within Atzilut (שֶׁגַּם כֵּן אֵין לוֹ מָקוֹם בַּאֲצִילוּת), so that the final section of Netzach and Hod extended downward into Beri’ah, Yetzirah, and Asiyah, to give them life (בְּאוֹפֶן שֶׁהַפֶּרֶק הָאַחֲרוֹן שֶׁל נֵצַח וְשֶׁל הוֹד נִתְפַּשְּׁטוּ לְמַטָּה בְּרִיאָה יְצִירָה עֲשִׂיָּה לְהַחֲיוֹתָם). And if you should say (וְאִם תֹּאמַר), it should be called Atzilut, since the Malkhut of Adam Kadmon entered within it (יִקָּרְאוּ אֲצִילוּת, כֵּיוָן שֶׁנִּכְנַס בְּתוֹכוֹ מַלְכוּת אָדָם קַדְמוֹן), your answer is (תְּשׁוּבָתְךָ): Know (דַּע), that it is not called the World of Atzilut except that which is extended by the body of Arich Anpin, which is emanated (שֶׁאֵינוֹ נִקְרָא עוֹלָם הָאֲצִילוּת, אֶלָּא כָּל מַה שֶּׁיִּתְפַּשֵּׁט גּוּף אֲרִיךְ שֶׁהוּא נֶאֱצָל), and it extends only as far as Malkhut (וְהוּא מִתְפַּשֵּׁט עַד מַלְכוּת לְבַד). But Atika Kadisha [the Holy Ancient One] is that which gives life to everything (אֲבָל עַתִּיקָא קַדִּישָׁא הוּא הַמְחַיֶּה אֶת הַכֹּל), and is not called Atzilut (וְאֵינוֹ נִקְרָא אֲצִילוּת), and it is impossible without it (וְאִי אֶפְשָׁר בִּלְתּוֹ). And there remains the Yesod of Atika [the Ancient One] (וְנִשְׁאָר יְסוֹד שֶׁל עַתִּיקָא), which emerges at the chest of Arich Anpin (הַיּוֹצֵא בֶּחָזֶה שֶׁל אֲרִיךְ אַנְפִּין), because Yesod is shorter than Netzach and Hod (לְפִי שֶׁיְסוֹד הוּא יוֹתֵר קָצָר מִנֵּצַח וְהוֹד), and “from my flesh I behold God” (וּמִבְּשָׂרִי אֶחֱזֶה אֱלוֹהַּ) (Job 19:26), for the thighs are much longer than the Yesod [Foundation] of the Holy Covenant (שֶׁהַיְרֵכַיִם הֵם יוֹתֵר אֲרוּכִים הַרְבֵּה, מִיְסוֹד בְּרִית קֹדֶשׁ). And through this will be explained the verse, “Behold Zion, the city of our appointed times” (וּבָזֶה יְפֹרַשׁ פָּסוּק חֲזֵה צִיּוֹן קִרְיַת מוֹעֲדֵנוּ) (Isaiah 33:20), for it should have said, “See Zion” (דַּהֲוָה לֵיהּ לְמֵימַר רְאֵה צִיּוֹן), but it intended the chest of Arich Anpin, from which the Yesod emerges (אֲבָל הוּא כִּוֵּן לַחָזֶה שֶׁל אֲרִיךְ שֶׁיּוֹצֵא בּוֹ הַיְסוֹד), and this is “Zion, our appointed times” (וְזֶה צִיּוֹן מוֹעֲדֵנוּ), namely the Malkhut which is behind it (הִיא הַמַּלְכוּת שֶׁהִיא בָּאָחוֹר). And behold (וְהִנֵּה), it has already been explained how the seven of Atik Yomin [Ancient of Days], which is the Malkhut of Adam Kadmon, were clothed within the Sefirot of Arich Anpin (כְּבָר נִתְבָּאֵר אֵיךְ נִתְלַבְּשׁוּ הַז׳ דְּעַתִּיק יוֹמַיָּא, שֶׁהִיא מַלְכוּת אָדָם קַדְמוֹן, בִּסְפִירוֹתָיו דַאֲרִיךְ). And I have already explained to you a wondrous and exceedingly awesome matter (וּכְבָר בֵּאַרְתִּי לְךָ עִנְיָן נִפְלָא וְנוֹרָא מְאֹד), concerning which the Kabbalists did not speak (שֶׁלֹּא דִבְּרוּ בּוֹ הַמְקֻבָּלִים), and this is what the author of Kanfei Yonah [Wings of the Dove] said in the seventh chapter of the first section (וְזֶהוּ מַה שֶּׁאָמַר בַּעַל כַּנְפֵי יוֹנָה בְּפֶרֶק שְׁבִיעִי שֶׁל הַחֵלֶק הָרִאשׁוֹן), and this is his language (וְזֶה לְשׁוֹנוֹ): “And after these seven Tikkunim were made” (וְאַחַר שֶׁנַּעֲשׂוּ אֵלּוּ שִׁבְעָה הַתִּיקּוּנִין), “a complete Partzuf of Arich Anpin was made” (נַעֲשָׂה פַּרְצוּף שָׁלֵם שֶׁל אֲרִיךְ אַנְפִּין), “namely the entirety of its stature which we have explained” (הַיְינוּ כְּלַל קוֹמָתוֹ שֶׁבֵּאַרְנוּ). And he does not say how or in what manner (וְאֵינוֹ אוֹמֵר אֵיךְ וּמַה). And likewise he skips over the Thirteen Tikkunei Dikna [Rectifications of the Beard] (וְכֵן מְדַלֵּג הַי״ג תִּיקּוּנֵי דִיקְנָא), and similarly many secrets that he passes over (וּכְמוֹהוּ סוֹדוֹת רַבִּים שֶׁמְּדַלֵּג), and what he explains is only a drop from the sea (וּמַה שֶּׁמְּבָאֵר אֵינוֹ כִּי אִם טִפָּה מִן הַיָּם). But the totality of his words is fine sifted flour (אֲבָל כְּלַל דְּבָרָיו הֵם סֹלֶת נְקִיָּה), unlike other disciples (מַה שֶּׁאֵין כֵּן תַּלְמִידִים אֲחֵרִים), who wrote matters (כָּתְבוּ עִנְיָנִים), some of which destroy worlds (בְּקְצָת מַה שֶּׁמַּחֲרִיבִין עוֹלָמוֹת). As our teacher and master, the great Gaon and pious one, our teacher Rabbi Yeshayahu Segal, of blessed and saintly memory, Rosh Metivta of the holy community of Jerusalem, said (כְּמוֹ שֶׁאוֹמֵר מוֹרֵנוּ וְרַבֵּנוּ הַגָּאוֹן הַגָּדוֹל הֶחָסִיד מוֹרֵנוּ הָרַ״ר יְשַׁעְיָהוּ סֶגַ״ל זלה״ה רֵישׁ מְתִיבְתָא דְק״ק יְרוּשָׁלַיִם), [author of Shnei Luchot HaBerit, and it appears that the author of Emek HaMelekh knew him during the short period that the Shelah stayed in Jerusalem before his book was printed] ([מְחַבֵּר שְׁנֵי לוּחוֹת הַבְּרִית, וְנִרְאֶה שֶׁמְחַבֵּר עֵמֶק הַמֶּלֶךְ הִכִּירוֹ בַּתְּקוּפָה הַקְּצָרָה שֶׁהַשְּׁלָ״ה שָׁהָה בִּירוּשָׁלַיִם בְּטֶרֶם שֶׁהוּדְפַּס סִפְרוֹ]), in his writing (בְּכָתְבוֹ), that he also said that some disciples erred (שֶׁאָמַר גַּם כֵּן שֶׁקְצָת תַּלְמִידִים טָעוּ), and did not understand their teacher to the furthest extent (וְלֹא הֵבִינוּ אֶת רַבָּם עַד הַקֵּצֶה הָאַחֲרוֹן). And all of them wrote booklets (וְכֻלָּם כָּתְבוּ קוּנְטְרֵסִים), and there are among them many disagreements that destroy worlds (וְיֵשׁ בָּהֶם חִלּוּקִים רַבִּים הַמַּחֲרִיבִים עוֹלָמוֹת), and he says (וְאוֹמֵר), attach yourself to the book Yonat Elem [Mute Dove] (הַדְבֵּק עַצְמְךָ בְּסֵפֶר יוֹנַת אֵלֶם) [of Rabbi Menachem Azariah of Fano] ([שֶׁל הָרַמַ״ע מִפָּאנוֹ]), for it is truly a partial explanation of Kanfei Yonah [Wings of the Dove], which he saw (שֶׁהוּא מַמָּשׁ קְצָת פֵּרוּשׁ עַל הַכַּנְפֵי יוֹנָה שֶׁרָאָה), and it is the choicest of his books that spread throughout the lands outside the Land of Israel (שֶׁהוּא מִבְחַר סְפָרָיו שֶׁנִּתְפַּשְּׁטוּ בְּחוּצָה לָאָרֶץ). And you, the student (וְאַתָּה הַמְעַיֵּן), open your eyes to study these secrets according to your ability (פְּקַח עֵינֶיךָ לְעַיֵּן בַּסּוֹדוֹת הַלָּלוּ כְּפִי יְכָלְתָּךְ), with advance and return (בְּרָצוֹא וָשׁוֹב), and whatever remains in doubt, ask your teacher (וּמַה שֶּׁהוּא סָפֵק שְׁאַל אֶת רַבְּךָ), and delve deeply into its root (וְתַעֲמִיק עַל שָׁרְשׁוֹ), “then you shall delight yourself in Hashem” (אָז תִּתְעַנַּג עַל יְ־יָ) (Isaiah 58:14), “and He shall give you the desires of your heart” (וְיִתֶּן לְךָ מִשְׁאֲלוֹת לִבֶּךָ) (Psalms 37:4).