Chapter Eleven (פֶּרֶק אַחַד עָשָׂר)

In it shall be explained the third Tikkun of the Reisha DeEin [Head of Nothingness], called “Passing over transgression” (בּוֹ יְפֹרַשׁ תִּיקּוּן הַשְּׁלִישִׁי דְּאֵין הַנִּקְרָא עוֹבֵר עַל פֶּשַׁע), which is in its Netzach and Hod (אֲשֶׁר הוּא בְּנֵצַח וְהוֹד שֶׁלּוֹ), and is made from the Hod of the Malkhut of Adam Kadmon (הַנַּעֲשֶׂה מֵהוֹד דְּמַלְכוּת אָדָם קַדְמוֹן).

The third Tikkun of the Reisha DeEin [Head of Nothingness], called “Passing over transgression” (הַתִּיקּוּן הַשְּׁלִישִׁי שֶׁל רֵישָׁא דְאֵין הַנִּקְרָא עוֹבֵר עַל פֶּשַׁע) (Micah 7:18), and this Tikkun is made through the Hod of the Malkhut of Adam Kadmon, together with its Netzach and Yesod (וְהַתִּיקּוּן הַזֶּה נַעֲשֶׂה עַל יְדֵי הוֹד דְּמַלְכוּת אָדָם קַדְמוֹן בְּצֵירוּף נֵצַח וִיסוֹד שֶׁלּוֹ), as I have explained this many times (כַּאֲשֶׁר פֵּרַשְׁתִּי זֶה כַּמָּה פְּעָמִים), that within the seven Tikkunim and within the Dikna [Beard] they act together, and this one does not act without that one (שֶׁבְּשִׁבְעָה תִּיקּוּנִים וּבְדִיקְנָא פּוֹעֲלִים יַחַד וְאֵין זֶה פּוֹעֵל בְּלֹא זֶה). And this is what he says afterward in the words of Rabbi Chiya (וְזֶהוּ שֶׁאוֹמֵר אַחַר כָּךְ בְּדִבְרֵי רַבִּי חִיָּיא), “Come and see that the first two Tikkunim come to the third” (תָּא חֲזִי דְּתַרְתֵּין תִּיקּוּנִין קַדְמָאִין לְמֵיתֵי לִתְלִיתָאָה), meaning (כְּלוֹמַר), the first two Tikkunim, namely “Mi El Kamokha [Who is a God like You]” which is in the Malkhut, and the second, “Bearer of iniquity,” which is in the Yesod (תַּרְתֵּין תִּיקּוּנִין קַדְמָאִין שֶׁהוּא מִי אֵל כָּמוֹךָ הוּא בַּמַּלְכוּת וְהַשֵּׁנִי הוּא נוֹשֵׂא עָוֹן הוּא בַּיְסוֹד), their entire purpose is in order to arrive at the third Tikkun (כָּל הַתַּכְלִית שֶׁלָּהֶם הוּא כְּדֵי לָבוֹא אֶל הַתִּיקּוּן הַשְּׁלִישִׁי), which is “Passing over transgression” (שֶׁהוּא עוֹבֵר עַל פֶּשַׁע), and it is Netzach and Hod joined together (וְהוּא נֵצַח וְהוֹד מְחֻבָּרִים יַחַד), therefore these three Sefirot are considered as one (לָזֶה נֶחְשָׁבִים אֵלּוּ שָׁלֹשׁ סְפִירוֹת כְּאַחַת), as we shall explain shortly (כַּאֲשֶׁר נְפָרֵשׁ בַּסָּמוּךְ). And this is the Tikkun [Rectification] explained in Sifra deTzniuta, which says (וְזֶהוּ הַתִּיקּוּן הַמְפֹרָשׁ בְּסִפְרָא דִצְנִיעוּתָא שֶׁאוֹמֵר), “A path stands forth beneath the two openings of the partition” (קָאִים אָרְחָא דְּנָפִיק תְּחוֹת תְּרֵין נוּקְבִין דְּפַרְדַּשְׁקָא) (Sifra deTzniuta 177a). This is the third Tikkun whose name is “Passing over transgression” (זֶהוּ הַתִּיקּוּן הַשְּׁלִישִׁי שֶׁשְּׁמוֹ עוֹבֵר עַל פֶּשַׁע), and this Tikkun is in Netzach and Hod (וְזֶה הַתִּיקּוּן הוּא בְּנֵצַח וְהוֹד), which were joined together by their nature (שֶׁהָיוּ מְחֻבָּרִים יַחַד בְּטִבְעָם), and the root of the Yesod, which is called the path, separates Netzach from Hod (וְשֹׁרֶשׁ הַיְסוֹד שֶׁנִּקְרָא אָרְחָא הוּא הַמַּבְדִּיל נֵצַח מִן הוֹד). Meaning (כְּלוֹמַר), the hairs of the lip upon the mouth were not joined together, but were divided into two (לֹא הָיוּ הַשְּׂעָרוֹת שֶׁל הַשָּׂפָה שֶׁעַל הַפֶּה מְחֻבָּרִים יַחַד וְנֶחְלְקוּ לִשְׁנַיִם), namely that the hairs of the lip upon the mouth should not have all the judgments gathered together without interruption (דְּהַיְינוּ שֶׁהַשְּׂעָרוֹת שֶׁל הַשָּׂפָה שֶׁעַל הַפֶּה לֹא יִהְיוּ הַדִּינִין מְקוּבָּצִים כֻּלָּם יַחַד בְּלִי הֶפְסֵק), rather Netzach on the right, namely the hairs of the lip upon the mouth on the right side (אֶלָּא נֵצַח מִיָּמִין דְּהַיְינוּ הַשְּׂעָרוֹת שֶׁל הַשָּׂפָה שֶׁעַל הַפֶּה מִיָּמִין), and Hod on the left (וְהוֹד מִשְּׂמֹאל), and this path, namely the root of the Yesod, stands in the middle (וְהָאָרְחָא הַזֶּה דְּהַיְינוּ שֹׁרֶשׁ הַיְסוֹד עוֹמֵד בָּאֶמְצַע), for it is the nature of the Yesod to mediate between Netzach and Hod (שֶׁכֵּן טֶבַע הַיְסוֹד לְהַכְרִיעַ בֵּין נֵצַח הוֹד). And why does this path separate the hairs of the lip in the middle (וְלָמָּה הִפְסִיק הָאָרְחָא הַזֶּה בֵּין הַשְּׂעָרוֹת שֶׁל הַשָּׂפָה בָּאֶמְצַע), so that the hairs should not prevent forgiveness and influx from reaching the mouth (כְּדֵי שֶׁלֹּא יִהְיוּ הַשְּׂעָרוֹת מְעַכְּבִין מִלָּבוֹא הַסְּלִיחָה וְהַשֶּׁפַע אֶל הַפֶּה). The influx descending from the nose, namely Tiferet (הַשֶּׁפַע הַיּוֹרֶדֶת מֵחוּטְמָא דְּהַיְינוּ ת״ת), the ridges of the nose (גַּגֵּי הַחוֹטֶם), passes through the aspects of Yisrael and Yaakov (דֶּרֶךְ בְּחִינוֹת יִשְׂרָאֵל וְיַעֲקֹב), their two openings of the partition (תְּרֵין נוּקְבִין דְּפַרְדַּשְׁקָא), namely Yisrael on the right joined with his Nukvah, Leah (דְּהַיְינוּ יִשְׂרָאֵל מִיָּמִין עִם דִּבּוּק נוּקְבֵיהּ לֵאָה), and Yaakov on the left joined with his Nukvah, Rachel (וְיַעֲקֹב מִשְּׂמֹאל דָּבוּק עִם נוּקְבֵיהּ רָחֵל). And this is what is said in the Idra Rabba, and this is its language (וְהַיְינוּ דְּאָמַר בְּאַדְרָא רַבָּא וְזֶה לְשׁוֹנוֹ): “The third Tikkun: from the middle beneath the nose, from beneath the two openings, one path emerges” (תִּקּוּנָא תְלִיתָאָה מֵאֶמְצָעִיתָא דְּתְחוֹת חוּטְמָא מִתְּחוֹת תְּרֵין נוּקְבִין נָפִיק חַד אָרְחָא) (Zohar, Bamidbar 131a), as I have explained (כְּמוֹ שֶׁפֵּרַשְׁתִּי). And there it says, “And this path is for passage through it” (וְאָמַר שָׁם וְהַאי אָרְחָא לְמַעְבְּרָא בֵיהּ), meaning (כְּלוֹמַר), just as the influx is able to pass through there so that the judgments will not hinder it (כְּמוֹ שֶׁיּוּכַל הַשֶּׁפַע לַעֲבוֹר דֶּרֶךְ שָׁם שֶׁלֹּא יְעַכְּבוּ הַדִּינִים), and He will say, “I have forgiven” (וְיֹאמַר סָלַחְתִּי) (Sifra deTzniuta). “And because of this, this path is established” (וּבְגִין כָּךְ יָתִיב הַאי אָרְחָא), namely this root of the Yesod (דְּהַיְינוּ שֹׁרֶשׁ הַיְסוֹד הַזֶּה). And even though we have already said that the second Tikkun is in the Yesod (וְאַף עַל פִּי שֶׁכְּבָר אָמַרְנוּ שֶׁהַתִּיקּוּן הַשֵּׁנִי הוּא בַּיְסוֹד), nevertheless this path is also attributed to the Yesod (מִכָּל מָקוֹם גַּם אָרְחָא זֶה מְיֻחָס לַיְסוֹד), because the three Sefirot from which the three Tikkunim are formed are considered as one, as we explained (לִהְיוֹת שֶׁשָּׁלֹשׁ סְפִירוֹת שֶׁנִּתְקְּנוּ מֵהֶן הַשְּׁלֹשָׁה תִּיקּוּנִים וְנֶחְשָׁבִים כְּאַחַת כְּדִפֵּרַשְׁנוּ). And if you ask why the Yesod is called a path (וְאִם תֹּאמַר לָמָּה נִקְרָא יְסוֹד אָרְחָא), it may be said (וְיֵשׁ לוֹמַר), because all the influx that comes to the Malkhut comes to her through the Yesod (מִפְּנֵי שֶׁכָּל הַשֶּׁפַע הַבָּאָה לַמַּלְכוּת בָּאָה לָהּ דֶּרֶךְ הַיְסוֹד). And it says, “And hair does not increase in this path, because He subdues iniquities” (וְאָמַר וְשַׂעֲרֵי לָא אִתְרַבֵּי בְּהַאי אָרְחָא מִשּׁוּם כּוֹבֵשׁ עֲוֹנוֹת), meaning (כְּלוֹמַר), therefore it says, “Hair does not increase in this path” (וְלָזֶה אוֹמֵר לָא אִתְרַבֵּי שַׂעֲרֵי בְּהַאי אָרְחָא), because the influx from the root of the Yesod descending from beneath the two openings of the partition subdues the judgments (מִפְּנֵי שֶׁהַשֶּׁפַע שֶׁל שֹׁרֶשׁ הַיְסוֹד הַיּוֹרֶדֶת מִתַּחַת תְּרֵין נוּקְבִין דְּפַרְדַּשְׁקָא הֵם כּוֹבְשִׁים הַדִּינִים), meaning (כְּלוֹמַר), they are the iniquities and they are the hairs (שֶׁהֵם עֲוֹנוֹת וְהֵם הַשְּׂעָרוֹת). And afterward it says in the Idra (וְאָמַר אַחַר כָּךְ [בָּאִדְרָא]), “It was taught: how many Arkisa’ot [straps] await this mouth, yet it was not revealed to any one of them” (תָּנָא כַּמָּה עַרְקִיסָאוֹת מְחַכָּאן לְהַאי פּוּמָא וְלָא אִתְגַּלֵּי לְחַד מִנַּיְיהוּ). The word “Arkisa’ot [straps]” is from the expression “Arketa deMas’ana [the strap of a sandal]” (מִלַּת עַרְקִיסָאוֹת הוּא מִלְּשׁוֹן עַרְקְתָא דְמַסָּאנָא), and the intention is to say many straps (וְהַכַּוָּנָה לוֹמַר כַּמָּה רְצוּעוֹת), meaning many roots extending like straps of the Partzufim (כְּלוֹמַר כַּמָּה שָׁרָשִׁים הַנִּמְשָׁכִים כְּמוֹ רְצוּעוֹת שֶׁל הַפַּרְצוּפִין), such as Abba and Imma, Ze’ir Anpin and Nukvah (כְּמוֹ אַבָּא וְאִימָא זְעֵיר וְנוּקְבֵיהּ). And all the other worlds beneath them await that mouth of the Tikkunim (וְכָל שְׁאָר הָעוֹלָמוֹת שֶׁלְּמַטָּה מֵהֶם מְצַפִּין לְהַהוּא פּוּמָא שֶׁל תִּיקּוּנִים), that it should say, “I have forgiven,” and send blessing (דְּיֵימָא סָלַחְתִּי וְיִשְׁלַח בְּרָכָה), yet not one of them attained this level (וְלֹא הִשִּׂיג לְמַדְרֵגָה זוֹ חַד מִנַּיְיהוּ), that that mouth should be revealed to him to say, “I have forgiven” (לְאִתְגַּלּוֹת לוֹ הַהוּא פּוּמָא לוֹמַר סָלַחְתִּי), except for Moshe Rabbeinu, peace be upon him (כִּי אִם לְמֹשֶׁה רַבֵּינוּ ע״ה), when he was praying concerning the sin of the spies (כְּשֶׁהָיָה מִתְפַּלֵּל עַל עֲוֹן מְרַגְּלִים), as it is said (שֶׁנֶּאֱמַר), “And Hashem said: ‘I have forgiven according to your word’” (וַיֹּאמֶר יְ־יָ סָלַחְתִּי כִּדְבָרֶךָ) (Numbers 14:20). And this is what it means when it says, “and it was not revealed to any one of them” (וְהַיְינוּ דְּקָאָמַר וְלָא אִתְגַּלֵּי לְחַד מִנַּיְיהוּ). And afterward he said, “For it ascends” (וְאָמַר אַחַר כָּךְ דְּהָא אִסְתַּלַּק), meaning (כְּלוֹמַר), know that it is not revealed (תֵּדַע דְּלָא אִתְגַּלְיָא), for the breath that emerges from the mouth ascends immediately (דְּהָא הַהֶבֶל הַיּוֹצֵא מִן הַפֶּה אִסְתַּלַּק תֵּכֶף), meaning it returns and is hidden within its Tikkunim (כְּלוֹמַר חוֹזֵר וְנִגְנָז בְּתוֹךְ הַתִּיקּוּנִים שֶׁלּוֹ), which surround it like a crown (הַמַּקִּיפִים סָבִיב כְּמוֹ הָעֲטָרָה), for above and below and also on the sides of the mouth there are Tikkunim (שֶׁהֲרֵי לְמַעְלָה וּלְמַטָּה וְגַם מִן הַצְּדָדִים שֶׁל פֶּה יֵשׁ תִּיקּוּנִים), as they are explained in the aspect of the mouth (כְּמוֹ שֶׁהֵם מְפֹרָשִׁים בִּבְחִינַת פֶּה). And this is what he says afterward (וְהַיְינוּ דְּקָאָמַר אַחַר כָּךְ), “and is crowned” (וְאִתְעַטַּר), meaning that breath emerging from that mouth returns to its sheath (כְּלוֹמַר אוֹתוֹ הֶבֶל הַיּוֹצֵא מִן הַהוּא פּוּמָא חוֹזֵר לְנַרְתֵּק שֶׁלּוֹ), namely to the surrounding Tikkunim (דְּהַיְינוּ לַתִּיקּוּנִים שֶׁל סְבִיבָיו), and there that breath is crowned (וְלְשָׁם אִתְעַטַּר הַהֶבֶל הַהוּא), because it goes and encircles within all the Tikkunim (לְפִי שֶׁהוּא הוֹלֵךְ וּמַקִּיף בְּתוֹךְ כָּל הַתִּיקּוּנִים), and from the Tikkunim the influx and blessing descend to that which is beneath it (וּמִן הַתִּיקּוּנִים יוֹרֵד הַשֶּׁפַע וְהַבְּרָכָה לְמַה שֶּׁלְּמַטָּה הֵימֶנָּה). But the mouth itself is not revealed (אֲבָל הַפֶּה עַצְמוֹ לֹא מִתְגַּלֶּה), and this is what he says afterward (וְהַיְינוּ דְּקָאָמַר אַחַר כָּךְ), “known and not known” (יְדִיעַ וְלָא יְדִיעַ). And so he wrote elsewhere in this Idra concerning the essence of Atika (וְכֵן כָּתַב בְּמָקוֹם אַחֵר בְּאַדְרָא זוֹ עַל עַצְמוּת שֶׁל עַתִּיקָא), “not known because it is not found, but from the side of its Tikkunim it is known” (לָא יְדִיעַ בְּגִין דְּלָא אִשְׁתְּכַח אֲבָל מִצַּד תִּיקּוּנוֹי יְדִיעַ), meaning (כְּלוֹמַר), “known” from the side of the Tikkunim within it (יְדִיעַ מִצַּד תִּיקּוּנוֹי שֶׁבּוֹ), because the influx that comes to us is revealed only from the Tikkunim (לְפִי שֶׁהַשֶּׁפַע הַבָּא אֵלֵינוּ לֹא נִתְגַּלָּה אֶלָּא מֵהַתִּיקּוּנִים), and “not known” (וְלָא יְדִיעַ), meaning from the side of the mouth itself (כְּלוֹמַר מִצַּד הַפֶּה עַצְמוֹ), as it is written (כִּדְכְתִיב), “And Hashem relented concerning the evil that He had spoken to do to His people” (וַיִּנָּחֶם יְ־יָ עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ) (Exodus 32:14). Behold, the regret was hidden within the heart (הֲרֵי שֶׁהַחֲרָטָה הָיְתָה טְמוּנָה בַּלֵּב), and the forgiveness was not received from the mouth itself as Moshe received regarding the sin of the spies (וְלֹא קִבֵּל הַסְּלִיחָה מִן הַפֶּה עַצְמוֹ כְּמוֹ שֶׁקִּבֵּל מֹשֶׁה אֵצֶל עֲוֹן הַמְרַגְּלִים), rather as soon as the breath emerged from the mouth it ascended and returned to its sheath (אֶלָּא תֵּכֶף שֶׁיָּצָא הַהֶבֶל שֶׁל הַפֶּה אִסְתַּלַּק וְחָזַר אֶל הַנַּרְתֵּק שֶׁלּוֹ), namely within the Tikkunim (דְּהַיְינוּ בְּתוֹךְ הַתִּיקּוּנִים), and from there the forgiveness came (וּמִשָּׁם בָּא הַסְּלִיחָה).

And afterward he said, “It was taught in the concealment of the book: what is that which is written, ‘transgression’?” (וְאָמַר אַחַר כָּךְ תָּנָא בְּצְנִיעוּתָא דְסִפְרָא מַהוּ דִכְתִיב פֶּשַׁע), meaning (כְּלוֹמַר), what is the matter of the Tikkun [Rectification] whose name is called “Passing over transgression” (מַה עִנְיָנוֹ שֶׁל הַתִּיקּוּן שֶׁשְּׁמוֹ נִקְרָא עוֹבֵר עַל פֶּשַׁע) (Micah 7:18). And he answered (וְהֵשִׁיב), “If they merit, it passes; if they do not merit, transgression” (זָכוּ עוֹבֵר לֹא זָכוּ פֶּשַׁע), meaning (כְּלוֹמַר), transgression remains in its place (פֶּשַׁע עוֹמֵד בִּמְקוֹמוֹ). And it is difficult for him (וְקָשֶׁה לֵיהּ), “What is implied by ‘passing over transgression’?” (מַאי מַשְׁמַע עוֹבֵר עַל פֶּשַׁע), for how is it fitting to explain the word “influx” two times in different ways, by reversal (שֶׁאֵיךְ יִצְדַּק לְפָרֵשׁ מִלַּת שֶׁפַע ב׳ פְּעָמִים בְּפָנִים שׁוֹנוֹת בְּחִילּוּף). And he answered that the first aspect is alluded to in the word “influx” in this style (וְהֵשִׁיב שֶׁנִּרְמַז הַפָּנִים הָרִאשׁוֹן בְּמִלַּת שֶׁפַע בְּסִגְנוֹן זֶה), that the Shin precedes the Peh (דַּאַקְדִּים שי״ן לְפ״א), and he said (וְאָמַר), “If they do not merit, it stands and does not pass through Ze’ir Anpin” (לֹא זָכוּ עוֹמֵד וְלֹא עוֹבֵר בִּזְעֵיר אַנְפִּין), meaning (כְּלוֹמַר), if they do not merit, transgression stands in its place and the influx does not pass (לֹא זָכוּ עוֹמֵד פֶּשַׁע בִּמְקוֹמוֹ וְלֹא עוֹבֵר שֶׁפַע). And he specifically took Ze’ir Anpin (וְנָקַט בִּזְעֵיר אַנְפִּין), because when the influx passes below, then it passes through Ze’ir Anpin (לְפִי כְּשֶׁהַשֶּׁפַע עוֹבֵר לְמַטָּה אָז הִיא עוֹבֶרֶת בִּזְעֵיר אַנְפִּין). And afterward he said (וְאָמַר אַחַר כָּךְ), “What is between this and that?” (מַאי בֵּין הַאי לְהַאי), for this Tikkun also exists in Ze’ir Anpin, as below (שֶׁהַתִּיקּוּן הַזֶּה יֵשׁ גַּם כֵּן בְּז״א כִּדְלַקְמָן). And afterward he said (וְאָמַר אַחַר כָּךְ), “What is ‘and he went’?” (מַאי וַיֵּלֶךְ), “for the spirit of anger emerges” (דְּנָפִיק רוּחָא דְּרוּגְזָא). The matter of Ruha deRugza [Spirit of Anger] is explained below, where he said (עִנְיַן רוּחָא דְּרוּגְזָא מְפָרֵשׁ לְקַמָּן שֶׁאָמַר), “And it was taught: five mighty ones are in this Ze’ir Anpin, and it ascends to one thousand four hundred mighty ones” (וְתָנָא ה׳ גְּבוּרָאִין אִינוּן בְּהַאי ז״א וְאִסְתַּלַּק לְאֶלֶף וְאַרְבַּע מֵאָה גִּיבּוֹרִין). And the intention is (וְהַכַּוָּנָה), that in the nose of Ze’ir Anpin are included five Gevurot (שֶׁבְּחוּטְמָא דְז״א כָּלוּל חָמֵשׁ גְּבוּרוֹת), and they are the five letters MNTZPKH [Final Letters] (וְהֵם ה׳ אוֹתִיּוֹת מנצפ״ך), which equal two hundred and eighty (שֶׁעוֹלִים פ״ר), thus five times two hundred and eighty equal one thousand four hundred mighty ones (נִמְצָא שֶׁחָמֵשׁ פְּעָמִים פ״ר עוֹלִים אֶלֶף וְאַרְבַּע מֵאוֹת גִּיבּוֹרִין), and from them emerge anger and wrath (וּמֵהֶם יוֹצְאִים אַף וְחֵימָה), and they are Ruha deRugza [Spirit of Anger] (וְהֵם רוּחָא דְּרוּגְזָא). And afterward he said, “And from this, one who grasps and warns to silence this path is marked” (וְאָמַר אַחַר כָּךְ וּמֵהַאי מַאן דַּאֲחִיד וְאַזְהִיר לְשַׁתְּקָאָה לְהַאי אָרְחָא רָשִׁים), meaning (כְּלוֹמַר), like one who warns another to be silent (כְּמִי שֶׁמַּזְהִיר לְזוּלָתוֹ שֶׁיִּשְׁתּוֹק), then he places his finger upon this path and hints to him that he should be silent (אָז הוּא מֵשִׂים בְּאֶצְבָּעוֹ עַל אָרְחָא זֶה וּמְרַמֵּז לוֹ שֶׁיִּשְׁתּוֹק). And this is what it says in Sifra deTzniuta (וְזֶהוּ אוֹמְרוֹ בְּסִפְרָא דִצְנִיעוּתָא), “to cause iniquity to pass away” (לְאַעְבָּרָאָה חוֹבָה), so that the mouth may say, “I have forgiven” (כְּדֵי שֶׁהַפֶּה יָכוֹל לוֹמַר סָלַחְתִּי), as it is written (דִּכְתִיב), “and his glory is to pass over transgression” (וְתִפְאַרְתּוֹ עֲבוֹר עַל פָּשַׁע) (Proverbs 19:11). This path, namely the root of the Yesod (הָאָרְחָא הַזֶּה דְּהַיְינוּ שֹׁרֶשׁ הַיְסוֹד), which is a branch of the Tiferet of Atika (שֶׁהוּא עָנָף תִּפְאֶרֶת שֶׁל עַתִּיקָא), is called “Passing over transgression” (הַנִּקְרָא עוֹבֵר עַל פֶּשַׁע), and the essence of its Tikkun is the Hod of Atika (וְעִיקַר תִּיקּוּנוֹ הוּא הוֹד דְּעַתִּיקָא). And because it is judgment (וּמִפְּנֵי שֶׁהוּא דִּין), they did not permit it to act alone (לֹא הִנִּיחוּ אוֹתוֹ לִפְעוֹל יְחִידִי), therefore its companions, Netzach, Hod, and Yesod, acted together with it to nullify the judgments (וּפָעֲלוּ נֵה״י חֲבֵרָיו עִמּוֹ יַחְדָּו לְבַטֵּל הַדִּינִין).