Chapter Eleven (פֶּרֶק אַחַד עָשָׂר)

It is the final Tikkun, which is the Chotma [nose], that is Pardashka [nostrils]

(הוּא הַתִּיקּוּן הָאַחֲרוֹן שֶׁהוּא חוֹטְמָא דְּאִיהוּ פַּרְדַשְׁקָא)

The seventh Tikkun is the nose of Atik (הַתִּיקּוּן הַשְּׁבִיעִי הוּא חוֹטְמָא דְּעַתִּיקָא), for it is the Pardashka (nasal passage) (דְּאִיהוּ פַּרְדַּשְׁקָא), and within it are two nostrils (וּבֵיהּ תְּרֵין נוּקְבִין), of the Pardashka (nasal passage) (דְּפַּרְדַּשְׁקָא), and it is the Malchut of the Malchut of Adam Kadmon (וְהִיא מַלְכוּת דְּמַלְכוּת אָדָם קַדְמוֹן), which is included within the Malchut of Arich Anpin (הַנִּכְלֶלֶת בְּתוֹךְ מַלְכוּת א״א), which is “awesome as bannered hosts” (שֶׁהִיא אֲיֻמָּה כַּנִּדְגָּלוֹת׳) (Shir HaShirim 6), the explanation is that it is equalized in this to the first three (פֵּרוּשׁ מִשְׁתַּוֶּה בָּזֶה לְשָׁלֹשׁ רִאשׁוֹנוֹת), for each one took for themselves one complete measure from Arich (שֶׁכָּל אַחַת לָקְחָה לָהֶן מִדָּה אַחַת שְׁלֵמָה מֵאֲרִיךְ). And the two nostrils of the nose (וּתְרֵין נוּקְבִין שֶׁל הַחוֹטֶם), the right one is Leah (הַיְמָנִית הִיא לֵאָה), and the left one is Rachel (וְהַשְּׂמָאלִית הִיא רָחֵל), and the Malchut is called Tehillah (וְהַמַּלְכוּת נִקְרֵאת תְּהִלָּה), and concerning this it is said: “And My praise I will restrain for you” (וְעַל זֶה נֶאֱמַר: וּתְהִלָּתִי אֶחְטָם לָךְ׳) (Isaiah 48), by reason of the nose of Atik (עַל שֵׁם חוֹטְמָא דְּעַתִּיקָא), and Rav Hamnuna Sava said: “To the Master of the nose I pray” (וְאָמַר רַב הַמְנוּנָא סָבָא לְבַעַל הַחוֹטֶם אֲנִי מִתְפַּלֵּל). And we have said in the Zohar (וְאָמַרְנוּ בַּזֹּהַר): “that within it are two nostrils of the nostrils” (דְּבֵיהּ תְּרֵין נוּקְבִין דְּפַּרְדַּשְׁקָא׳), it wished to say (רָצָה לוֹמַר), just as the crown is attached to the covenant of circumcision in man (כְּמוֹ שֶׁהָעֲטָרָה דְּבוּקָה בִּבְרִית מִילָה בָּאָדָם), so too this Malchut within the Malchut of Adam Kadmon (כָּךְ מַלְכוּת זוֹ שֶׁבְּמַלְכוּת אָדָם קַדְמוֹן), from which the Tikkun of the nose was established (שֶׁנִּתְקַן מִמֶּנָּה תִּיקּוּן הַחוֹטֶם), is attached to the Yesod (הִיא דְּבוּקָה בִּיסוֹד), and it has no Partzuf by itself (וְאֵין לָהּ פַּרְצוּף בִּפְנֵי עַצְמָהּ). Because this world of Atzilut (לְפִי שֶׁעוֹלָם הָאֲצִילוּת הַזֶּה), namely from Ze’ir Anpin and above (דְּהַיְנוּ מִזְּעֵיר וּלְמַעְלָה), is called the world of the male (נִקְרָא עָלְמָא דְּדְּכוּרָא), meaning that no female is seen there (כְּלוֹמַר שֶׁאֵין נְקֵבָה נִרְאֵית לְשָׁם), and you already know that the nose is the extension of Vav (וּכְבָר יָדַעְתָּ שֶׁהַחוֹטֶם הִיא מֶשֶׁךְ ו׳), which is Yesod (שֶׁהוּא יְסוֹד), as mentioned in the Tikkunim (כַּאֲשֶׁר נִזְכָּר בַּתִּיקּוּנִים). And the two nostrils (וּתְרֵין נוּקְבִין) of the nostrils (דְּפַּרְדַּשְׁקָא) are Leah and Rachel (הֵם לֵאָה וְרָחֵל), which are Malchut (שֶׁהֵם מַלְכוּת), and it is already known that the female is called female by reason of her openings (וּכְבָר נוֹדָע שֶׁנְּקֵבָה נִקְרֵאת נְקֵבָה עַל שֵׁם נְקָבֶיהָ׳), as explained in the teachings [in the Tikkunim] (כַּמְפוֹרָשׁ בַּלִּמּוּדִים [בַּתִּיקּוּנִים]), and afterward the two nostrils (וְאַחַר כָּךְ תְּרֵין נוּקְבִין) that Rashbi mentioned in the Tikkun of the nose (שֶׁהִזְכִּיר הָרַשְׁבִּ״י בְּתִיקּוּן הַחוֹטֶם), allude to the two females mentioned (רוֹמֵז עַל תְּרֵין נְקִיבוֹת הַנִּזְכָּרִים). And one must give a reason why it is called Chotem [nose] (וְיֵשׁ לִתֵּן טַעַם לָמָּה נִקְרֵאת חוֹטֶם), for behold it is entirely letters of holiness (וַהֲלוֹא הוּא הַכֹּל אוֹתִיּוֹת הַקֹּדֶשׁ), which illuminate below (הַמְּאִירִים לְמַטָּה), and if we say that it is כביכול the form of a nose depicted from letters (וְאִם נֹאמַר שֶׁהוּא כִּבְיָכוֹל צוּרַת חוֹטֶם מְצוּיָּר מֵאוֹתִיּוֹת), this too is not possible (גַּם זֶה לֹא יִתָּכֵן), that we should force the form of the cause because of the form of the effect (שֶׁנַּכְרִיחַ צוּרַת הַסִּבָּה מִפְּנֵי צוּרַת הַמְּסוֹבָב), the opposite is more reasonable (אִיפְּכָא מִסְתַּבְּרָא). Rather know (אֶלָּא דַּע): “Imma lent to her daughter from herself” (דְּאִמָּא אוֹזִיפַת לְבַרְתָּא מִנַּהּ). Meaning the Name S"G (דְּהַיְינוּ שֵׁם ס״ג) which is in Imma (שֶׁיֵּשׁ בְּאִמָּא), she gave it as a loan to Leah (נָתְנָה הִיא בְּהַשְׁאָלָה לְלֵאָה), and likewise Chotem [nose] equals S"G (וְכֵן חוֹטֶם עוֹלֶה ס״ג), and the individual letters of Chotem [nose] also indicate this matter (וּפְרָטִיּוּת אוֹתִיּוֹת חוֹטֶם מוֹרִים גַּם כֵּן עַל דָּבָר זֶה). The Chet (הַחֵית) is Imma (הִיא אִמָּא), because she is the eighth of the Middot from below to above (לְפִי שֶׁהִיא שְׁמִינִית לַמִּדּוֹת מִמַּטָּה לְמַעְלָה). And within her is the secret of Azbo"gah (וְיֵשׁ בָּהּ סוֹד אַזְבּוֹ״גָה) in the world of Beri’ah (בְּעוֹלָם הַבְּרִיאָה), for she nests within it in her three thirds (שֶׁהִיא מְקַנֶּנֶת בָּהּ בִּשְׁלֹשָׁה שְׁלִישִׁים שֶׁלָּהּ), therefore within this Name there are three times eight (לְפִיכָךְ יֵשׁ בְּהַשֵּׁם הַזֶּה ג׳ פְּעָמִים שְׁמוֹנֶה), like this: Az Bo-Gah (כָּזֶה אָז בּוֹ־גָה), and in every section there are eight (וּבְכָל חֵלֶק יֵשׁ שְׁמוֹנֶה). And concerning this David would sing (וְעָלָיו הָיָה מְשׁוֹרֵר דָּוִד), when he said: “For the conductor upon the eighth, a psalm of David” (שֶׁאָמַר: לַמְנַצֵּחַ עַל הַשְּׁמִינִית מִזְמוֹר לְדָוִד) (Tehillim 12). For from Imma comes the victory over all the accusers (כִּי מֵאִמָּא הִיא נִצּוּחַ כָּל הַמְקַטְרְגִים), and they do not rule over the lights of Imma (וְאֵינָם שׁוֹלְטִים בְּאוֹרוֹת אִמָּא), and [the Name] entirely equals the number of the twenty-four adornments of the Bride which come from Imma (וְעוֹלֶה [הַשֵּׁם] כֻּלּוֹ כְּמִנְיַן כ״ד קִשּׁוּטֵי הַכַּלָּה הַבָּאִים מֵאִמָּא), and they are the twenty-four chapters of Masekhet Shabbat the Bride, the Queen (וְהֵם כ״ד פִּרְקֵי מַסֶּכֶת שַׁבָּת כַּלָּה מַלְכְּתָא). And the Name Az Bo-Gah (וְיוֹצֵא הַשֵּׁם [אָז בּוֹ־גָה]) emerges from the verse (מִפָּסוּק): “Then Moshe and the children of Yisrael sang this song... exalted” (אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת... גָּאֹה) (Shemot 15). And this is the secret of the face of the ox of Imma (וְהוּא סוֹד פְּנֵי שׁוֹר שֶׁל אִמָּא), which they saw upon the sea (שֶׁרָאוּ עַל הַיָּם), and she performed vengeance against the enemies (וְעָשְׂתָה נְקָמָה בָּאוֹיְבִים), and it is hinted in the verse: “Hashem shall fight for you and you shall remain silent” (וְרָמוּז בַּפָּסוּק יְיָ יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִשׁוּן) (Shemot 14). It is the letters: “the ox descended” from the Merkavah (הוּא אוֹתִיּוֹת נָחִית שׁוֹר מֵהַמֶּרְכָּבָה), and subdued all the judgments to strike the enemies (וְכָפָה כָּל הַדִּינִים לְהַכּוֹת בָּאוֹיְבִים), and from it spread forth other Names whose number is twenty-four (וּמִתְפַּשְּׁטִים מִמֶּנּוּ שֵׁמוֹת אֲחֵרִים אֲשֶׁר מִנְיָנָם כ״ד), and they emerge from final letters and initial letters (וְיוֹצְאִים מִסּוֹפֵי תֵיבוֹת וְרָאשֵׁי תֵיבוֹת) of the twenty-four holy books (שֶׁל כ״ד סִפְרֵי קֹדֶשׁ), together with the five books of the Torah (עִם ה׳ חוּמְשֵׁי תוֹרָה), from the initials and finals of the word preceding the final word (מִן רָאשֵׁי וְסוֹפֵי הַתֵּיבָה הַקּוֹדֶמֶת לַתֵּיבָה הָאַחֲרוֹן), of every ending of each and every book from the books mentioned (שֶׁל כָּל סִיּוּם סֵפֶר וְסֵפֶר מֵהַסְּפָרִים הַנִּזְכָּרִים). And they are beneficial for memory (וְהֵם טוֹבִים לְזִכָּרוֹן), as is known to me (כַּיָּדוּעַ לִי), for they cause love between King and Queen (כִּי הֵם גּוֹרְמִים אַהֲבָה בֵּין מֶלֶךְ לְמַלְכָּה), and through the lights of Imma the union is made (וְעַל יְדֵי אוֹרוֹת אִמָּא נַעֲשֶׂה הַזִּוּוּג), and the love causes the remembrance of Ze’ir for his beloved (וְהָאַהֲבָה גּוֹרֶמֶת הַזִּכָּרוֹן שֶׁל זְעֵיר לַחֲשׁוּקָתוֹ), she who is the Shekhinah (הִיא הַשְּׁכִינָה), that he never forgets her because of the abundance of his love (שֶׁאֵינוֹ שׁוֹכֵחַ אוֹתָהּ תָּמִיד מֵרוֹב אַהֲבָתוֹ). And because Ze’ir is the Written Torah and his Nukvah is the Oral Torah (וְלִהְיוֹת שֶׁזְּעֵיר הוּא תּוֹרָה שֶׁבִּכְתָב וְנוּקְבֵיהּ הִיא תּוֹרָה שֶׁבְּעַל פֶּה), therefore they are beneficial for the remembrance of the study of the two Torahs (לָכֵן הֵם טוֹבִים לְזִכָּרוֹן תַּלְמוּד שֶׁל שְׁתֵּי תוֹרוֹת), and the understanding one will understand (וְהַמֵּבִין יָבִין).

And we shall return regarding our matter (וְנַחֲזוֹר לְעִנְיָינֵינוּ), to the letters of Chotem [nose] (לְאוֹתִיּוֹת חוֹטֶם); the Vav is Ze’ir (הָוָא״ו הוּא זְעֵיר), as is known in every place (כַּנּוֹדָע בְּכָל מָקוֹם), and Vav is Ze’ir (וָא״ו הוּא זְעֵיר). Because it was made from six Sefirot of the world of Tohu (לְפִי שֶׁנַּעֲשָׂה מִשֵּׁשׁ סְפִירוֹת שֶׁל עוֹלָם הַתֹּהוּ). The Tet is Yesod (הַטֵּי״ת הוּא יְסוֹד), which is the ninth Middah (שֶׁהוּא מִדָּה תְּשִׁיעִית). And also the Sages said (וְגַם אָמְרוּ חֲזַ״ל), one who sees “Tet” in a dream (הָרוֹאֶה ׳טֵית׳ בַּחֲלוֹם), life is prepared for him (חַיִּים מְזוּמָּנִים לוֹ), for it [Yesod] is called Chai haOlamim [Life of the worlds] (כִּי הוּא [יְסוֹד] נִקְרָא חַי הָעוֹלָמִים), as its reason is known (כַּנּוֹדָע טַעְמוֹ), in the Gate of the World of Tohu (בְּשַׁעַר עוֹלָם הַתֹּהוּ), and Tet is also the letters of Tov [good] (וְטֵי״ת הוּא גַּם כֵּן אוֹתִיּוֹת טוֹב), and Tov [good] and life are entirely one (וְטוֹב וְחַיִּים הַכֹּל אֶחָד הוּא), as expounded in Midrash Bereshit Rabbah (כְּנִדְרָשׁ בְּמִדְרַשׁ בְּרֵאשִׁית רַבָּה). And behold this Tov [good] is the angel of life (וְהִנֵּה טוֹב זֶה מַלְאַךְ חַיִּים), and also the city of Luz (וְגַם עִיר לוּז), was built upon the place of the letter Tet (הִיא נִבְנָה עַל מְקוֹם אוֹת טֵית), which rules over that place (הַשּׁוֹלֶטֶת עַל אוֹתוֹ הַמָּקוֹם), therefore there is no death there for those dwelling within it (לָכֵן אֵין בָּהּ מִיתָה לַדָּרִים בְּתוֹכָהּ), see Zohar Terumah (עַיֵּין זֹהַר תְּרוּמָה). The Mem is Malchut (הַמֵּ״ם הִיא מַלְכוּת), which is called Mem (שֶׁנִּקְרֵאת מֵ״ם), for she grasps the place of four Sefirot of Ze’ir (שֶׁהִיא תּוֹפֶסֶת מְקוֹם אַרְבַּע סְפִירוֹת שֶׁל זְעֵיר). From his Tabur [navel] and below (מִטַּבּוּרוֹ וּלְמַטָּה), which are Tiferet, Netzach, Hod, Yesod of Ze’ir (שֶׁהֵם ת"ת נה"י דִּזְעֵיר), each one included from ten (כָּל אֶחָד כְּלוּלָה מֵעֶשֶׂר), behold they are the Mem of Ze’ir (הֲרֵי מֵ״ם שֶׁל זְעֵיר), and there is the aspect of Samekh above it as is known (וְיֵשׁ בְּחִינַת סָמֶ״ךְ עָלֶיהָ כַּנּוֹדָע), and likewise in Imma Mem Samekh (וְכֵן בְּאִמָּא מֵ״ם סָמֶ״ךְ). And concerning this they said in Sefer Yetzirah (וְעַל זֶה אָמְרוּ בְּסֵפֶר יְצִירָה), if the Mem is silent the Shin does not whistle (אִם הַמֵּ״ם דּוֹמֶמֶת הַשִּׁין אֵינָהּ שׁוֹרֶקֶת), meaning to say if she is silent from uttering song (רָצָה לוֹמַר אִם הִיא דּוֹמֶמֶת מִלּוֹמַר שִׁירָה), for at every time that she ascends (כִּי בְּכָל זְמַן שֶׁהִיא עוֹלָה). She is compelled to sing and to chant before Him (מוּכְרַחַת לְשׁוֹרֵר וּלְזַמֵּר לְפָנָיו), for while they were singing they were walking (כִּי בְּעוֹדָם מְשׁוֹרְרִים מְהַלְּכִים), and the proof of this is: “Sun, stand still at Givon” (וְהָרְאָיָה לָזֶה שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם׳) (Joshua 10), and if Yehoshua had not silenced her she would not have stood still (וְאִם לֹא הָיָה יְהוֹשֻׁעַ מַשְׁתִּיקָהּ לֹא עָמְדָה).

And likewise everyone who wishes to ascend in the Merkavah (וְכֵן כָּל הָרוֹצֶה לַעֲלוֹת בַּמֶּרְכָּבָה), is compelled to sing (מוּכְרָח לְשׁוֹרֵר), and these are the songs of Pirkei Heikhalot (וְאֵלּוּ הֵם הַשִּׁירוֹת שֶׁל פִּרְקֵי הֵיכָלוֹת), and therefore also King David of blessed memory (וְלָכֵן גַּם דָּוִד הַמֶּלֶךְ ע״ה), was singing (הָיָה מְשׁוֹרֵר), and the Shekhinah rested upon him (וְשָׁרְתָה עָלָיו שְׁכִינָה), and he merited the kingdom of the House of David (וְזָכָה לְמַלְכוּת בֵּית דָּוִד), and this is sufficient (וְדַי בָּזֶה). And the hint to these letters is (וְהָרֶמֶז לְאֵלּוּ הָאוֹתִיּוֹת הוּא), that the Name S"G mentioned [in Chotem] came to her (שֶׁבָּא לָהּ שֵׁם ס״ג הַנִּזְכָּר [בְּחוֹטֶם]), from Chet to Vav (מֵחֵי״ת לְוָא״ו), and from Vav to Tet (וּמִוָא״ו לְטֵי״ת), which is Yesod (שֶׁהוּא יְסוֹד), and from Tet to Mem (וּמִטֵּי״ת לְמֵ״ם), which is Malchut (שֶׁהִיא מַלְכוּת), and for this reason she is called “Chotem” [nose] (וְלָזֶה נִקְרֵאת ׳חוֹטֶם׳), from the aspect of Leah (מִצַּד בְּחִינַת לֵאָה), and the aspect of Rachel is called Pardashka [nostrils] (וּבְחִינַת רָחֵל נִקְרָא פַּרְדַּשְׁקָא), meaning the gathering of the Chasadim with the Gevurot (דְּהַיְינוּ קִבּוּץ הַחֲסָדִים עִם הַגְּבוּרוֹת). It means (רָצָה לוֹמַר), the Chasadim are Reish-Lamed-Bet [232] (הַחֲסָדִים הֵם רל״ב), which are A"B S"G M"H B"N (שֶׁהֵם ע״ב ס״ג מ״ה ב״ן), which are in the male (שֶׁהֵם בִּדְכוּרָא), meaning that A"B is in the world of Atzilut (כְּלוֹמַר שֶׁע״ב הוּא בְּעוֹלָם הָאֲצִילוּת), S"G in Beri’ah (ס״ג בִּבְרִיאָה), M"H in Yetzirah (מ״ה בִּיצִירָה), B"N in Asiyah (ב״ן בַּעֲשִׂיָּה), and they are from the aspect of Arich Anpin (וְהֵם מִצַּד אֲרִיךְ), meaning from the head of Ein (דְּהַיְינוּ מֵרֵישָׁא דְּאַיִן). For you already know (שֶׁכְּבָר יָדַעְתָּ), that these four Names came to Arich Anpin from Adam Kadmon (שֶׁבָּאוּ אֵלֶּה הַד׳ שֵׁמוֹת לַאֲרִיךְ מֵאָדָם קַדְמוֹן), for in his head there is the Name A"B (שֶׁבְּרֹאשׁוֹ יֵשׁ שֵׁם ע״ב), and in his ears the Name S"G (וּבְאָזְנָיו שֵׁם ס״ג), and in his nose the Name M"H (וּבְחָטְמוֹ שֵׁם מ״ה), and in his mouth the Name B"N (וּבְפִיו שֵׁם ב״ן). And from the aspect of his openings (וּמִצַּד הַנְּקָבִים שֶׁלּוֹ), meaning Imma (דְּהַיְינוּ אִמָּא), he has Ehyeh of the filling of Yudin (יֵשׁ לוֹ אֶהְיֶ״ה דְּמִלּוּי יוּדִי״ן), equals Kuf-Samekh-Alef [161] (עוֹלֶה קס״א), and Ehyeh equals in the filling of the Alefins (וְאֶהְיֶ״ה עוֹלֶה בְּמִלּוּי הָאַלְפִין), Kuf-Mem-Gimel [143] (קמ״ג), and in the filling of the Hehin (וּבְמִלּוּי הַהֱי״ן), equals Kuf-Nun-Alef [151] (עוֹלֶה קנ״א), the total altogether equals Tav-Nun-Heh [556] (סַךְ הַכֹּל עוֹלֶה תנ״ה); and additionally Reish-Lamed-Bet [232] ([וְעוֹד] רל״ב). They equal Tav-Reish-Peh-Zayin [787] (עוֹלִים תרפ״ז), and the word Pardashka [nostrils] (וּמִלַּת פַּרְדַּשְׁקָא), equals Tav-Reish-Peh-Heh [785] (עוֹלֶה תרפ״ה), and the inclusiveness of the letters and the word (וּכְלָלוּת הָאוֹתִיּוֹת וְהַמִּלָּה), altogether equal Pardashka [nostrils] (עוֹלִים בֵּין הַכֹּל פַּרְדַּשְׁקָא). And Rashbi says (וְאוֹמֵר הָרַשְׁבִּ״י): “And from there the spirit is aroused to all” (וּמִשָּׁם אִתְעַר רוּחָא לְכֹלָּא). Meaning to all the worlds entirely (כְּלוֹמַר לְכָל הָעוֹלָמוֹת כֻּלָּם), from this place they take the spirit (מִמָּקוֹם זֶה הֵם לוֹקְחִים הָרוּחַ), meaning the Neshamah [soul] and vitality (דְּהַיְינוּ הַנְּשָׁמָה וְהַחַיּוּת), in the secret of “and He blew into his nostrils the soul of the spirit of life” (בְּסוֹד וַיִּפַּח בְּאַפָּיו נִשְׁמַת רוּחַ חַיִּים) (Genesis 2).