Chapter Fifteen (פֶּרֶק חֲמִשָּׁה עָשָׂר)

In it shall be explained the seventh Tikkun [Rectification] of the Reisha DeEin [Head of Nothingness], whose name is “He will again have compassion upon us” (בּוֹ יִתְבָּאֵר תִּיקּוּן שְׁבִיעִי שֶׁל רֵישָׁא דְאֵין שֶׁשְּׁמוֹ יָשׁוּב יְרַחֲמֵנוּ) (Micah 7:19), and it is in the Gedulah within this Atika (וְהוּא בִּגְדוּלָה שֶׁבְּעַתִּיקָא זֶה).

The seventh Tikkun of the Reisha DeEin [Head of Nothingness] is called “He will again have compassion upon us” (הַתִּיקּוּן הַשְּׁבִיעִי שֶׁל רֵישָׁא דְאֵין שְׁמוֹ יָשׁוּב יְרַחֲמֵנוּ) (Micah 7:19), and it is in the Chesed [Kindness] within this Atika (וְהוּא בַּחֶסֶד שֶׁבְּעַתִּיקָא זֶה), and it is in the place of the essence of the face (וְהוּא בִּמְקוֹם עִיקַר הַפָּנִים), and these are literally the two apples of the face in which there are no hairs (וְהֵם מַמָּשׁ תְּרֵין תַּפּוּחִין דְּאַפִּין שֶׁאֵין בָּהֶם שְׂעָרוֹת), and they are smooth (וְהוּא חָלָק), as explained in the Idra Rabba [Great Assembly] (כַּמְפוֹרָשׁ בְּאַדְרָא רַבָּא) (Zohar, Bamidbar 133b). And this is its language (וְזֶה לְשׁוֹנוֹ): “The seventh Tikkun: the hair ceases, and there appear two apples in the nearness of the pleasant fragrance, beautiful and fitting to behold” (תִּיקּוּנָא שְׁבִיעָאָה פָּסִיק שַׂעֲרָא וְאִתְחַזְיָין תְּרֵין תַּפּוּחִין בְּתְקוּרְבָתָא דְבוּסְמָא שַׁפִּירִין וְיָאָן לְמֶחֱזֵי).

“Rabbi Shimon opened and said: ‘Like an apple tree among the trees of the forest’” (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר) (Song of Songs 2:3), meaning (כְּלוֹמַר), the forest refers to the hairs of the beard (הַיַּעַר הַיְינוּ הַשְּׂעָרוֹת שֶׁל הַזָּקָן). “Just as this apple is comprised of three colors” (מַה תַּפּוּחַ זֶה כָּלִיל בִּשְׁלֹשָׁה גַוְונִים), the explanation is red, white, and green (פֵּירוּשׁ אוֹדֶם חִוָּר יָרוֹק), “so the Holy One, blessed be He, the two apples contain six colors” (כָּךְ קב״ה תְּרֵין תַּפּוּחִין כָּלִיל שִׁיתָא גַוְונִים). The intention is (הַכַּוָּנָה), that from this Sefirah [Emanation] of Chesed [Kindness], which comes from the Gulgalta [Skull] containing the six Tikkunim [Rectifications], G"T QR"A P"H [Galgalta (the Skull), Tala di-Vdolcha (the Crystal Dew), Kruma de-Avira (the Membrane of the Air), Ra'ava de-Ra'avin (the Will of Wills), Amar Neke (the Pure Wool), Pekicha de-La Na'im (the Ever-Open Eye), Chotama (the Holy Nose)] (שֶׁמִּסְּפִירַת חֶסֶד זוֹ הַבָּאָה מִגֻּלְגַּלְתָּא הַכּוֹלֶלֶת שִׁיתָא תִּיקּוּנִים ג״ט קר״ע פ״ח כִּדְפֵירַשְׁתִּי), as is said in the Zohar, in Sifra deTzniuta, and in the Tikkunim on the word Bereshit, “Bara Shit [He created six]” (כְּמוֹ שֶׁאָמַר בַּזֹּהַר בְּסִפְרָא דִצְנִיעוּתָא וּבַתִּיקּוּנִים עַל מִלַּת בְּרֵאשִׁית בר״אי שי״ת), “Bereshit is above them as the seventh” (בְּרֵאשִׁית עֲלַיְיהוּ שְׁבִיעָאָה), and from it emerged this Tikkun (וּמִמֶּנָּה יָצָא הַתִּיקּוּן הַזֶּה), namely the two apples of the face containing all six Tikkunim of the Dikna [Beard], in which there are six colors (הַיְינוּ תְּרֵין תַּפּוּחִין הַכּוֹלְלִים כָּל הַשִּׁשָּׁה תִּקּוּנִין שֶׁבְּדִיקְנָא שֶׁיֵּשׁ בָּהֶם שֵׁשֶׁת גַוְונִים). Meaning (כְּלוֹמַר), the first Tikkun, called “Mi El Kamokha [Who is a God like You]” (הַתִּיקּוּן הָרִאשׁוֹן הַנִּקְרָא מִי אֵל כָּמוֹךָ) (Micah 7:18), which is in the Malkhut (שֶׁהוּא בַּמַּלְכוּת), and it is white, the secret of “The kindness of El all the day” (וְהִיא לָבָן סוֹד חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52:3), which we have explained (שֶׁבֵּאַרְנוּ). And the second Tikkun, called “Bearer of iniquity” (וְתִיקּוּן שֵׁנִי הַנִּקְרָא נוֹשֵׂא עָוֹן) (Micah 7:18), which is in the Yesod (שֶׁהוּא בַּיְסוֹד), is green, because green is blended, and therefore it mediates (הוּא יָרוֹק כְּמוֹ שֶׁיָּרוֹק הוּא מְמוּזָג וְלָזֶה הוּא מַכְרִיעַ). And the third Tikkun [Rectification], called “Passing over transgression” (וְתִיקּוּן שְׁלִישִׁי הַנִּקְרָא עוֹבֵר עַל פֶּשַׁע) (Micah 7:18), which is Hod (שֶׁהוּא הוֹד), is red (הוּא אָדוֹם). And the fourth Tikkun [Rectification], called “The remnant of His inheritance” (וְהַתִּיקּוּן הָרְבִיעִי הַנִּקְרָא שְׁאֵרִית נַחֲלָתוֹ) (Micah 7:18), which is in Netzach (שֶׁהוּא בְּנֵצַח), is white (וְהוּא לָבָן). And the fifth Tikkun, called “He does not retain His anger forever” (וְהַתִּיקּוּן הַחֲמִישִׁי הַנִּקְרָא לֹא הֶחֱזִיק לָעַד אַפּוֹ) (Micah 7:18), which is in Tiferet (שֶׁהוּא בְּת״ת), is green (הוּא יָרוֹק). And the sixth Tikkun, called “For He desires kindness” (וְתִיקּוּן הַשִּׁשִּׁי הַנִּקְרָא כִּי חָפֵץ חֶסֶד הוּא) (Micah 7:18), which is in Gevurah (שֶׁהוּא בִּגְבוּרָה), is red (וְהוּא אָדוֹם). And because the entire beard is bestowed from the Tiferet of the Reisha DeLa Ityada [the Unknowable Head], which is the secret of the hairs, that are like the form of Vavs, as explained in the Idra Zuta [Lesser Assembly] (וּלְהִיּוֹת שֶׁכָּל הַזָּקָן נִשְׁפָּע מִן הַת״ת שֶׁל רֵישָׁא דְלָא אִתְיְדַע שֶׁהוּא סוֹד הַשְּׂעָרוֹת שֶׁהֵם כִּדְמוּת וָוִי״ן כַּמְפוֹרָשׁ בְּאַדְרָא זוּטָא), therefore Atika is here called the Holy One, blessed be He (לָזֶה נִקְרָא עַתִּיקָא בְּכָאן קב״ה), for you already know that Tiferet is called the Holy One, blessed be He in every place (שֶׁכְּבָר יָדַעְתָּ דְת״ת נִקְרָא קב״ה בְּכָל מָקוֹם). And afterward he said (וְאָמַר אַחַר כָּךְ), “For all these six Tikkunim that I have spoken of, and through them is established, ‘In the light of the king’s face is life’” (דְּכָל שִׁיתָא תִּיקּוּנִין דַּאֲמִינָא וּבְגִינַיְיהוּן אִתְקַיָּים בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים) (Proverbs 16:15), meaning (כְּלוֹמַר), through the light of these two apples of the face of Ze’ir Anpin, who is called King (בְּאוֹר פְּנֵי אִילֵּין תְּרֵין תַּפּוּחִין דְזְעֵיר הַנִּקְרָא מֶלֶךְ), as he continues to explain (כִּדְמְפָרֵשׁ וְאָזִיל), King means the Holy One, blessed be He (מֶלֶךְ הַיְינוּ קב״ה), namely life (הַיְינוּ חַיִּים), for all those below (לְכָל אִילֵּין דִלְתַתָּא). And afterward he said, “May Hashem make His face shine upon you” (וְאָמַר אַחַר כָּךְ יָאֵר יְ־יָ פָּנָיו אֵלֶיךָ) (Numbers 6:25), the outward face (פָּנִים דְלְבַר). Meaning (כְּלוֹמַר), the word “upon you” refers to Ze’ir Anpin (מִלַּת אֵלֶיךָ קָאֵי עַל זְעֵיר), for they need to receive light from these two apples of the face (שֶׁהֵם צְרִיכִים לְקַבֵּל אוֹר מִן אִילֵּין תְּרֵין תַּפּוּחִין), since Ze’ir Anpin and its Nukvah are at times darkened (שֶׁזְּעֵיר וְנוּקְבֵיהּ אִית זְמַן דַּחֲשׁוֹכִין), as is written below (כְּמוֹ שֶׁכָּתוּב בַּסָּמוּךְ), for they do not shine continually (שֶׁאֵינָם מְאִירִים תָּדִיר), and they are called the outward face (וְהֵם נִקְרָאִים פָּנִים דְלְבַר). And afterward he said, “When they shine” (וְאָמַר אַחַר כָּךְ כַּד נְהִירִין), referring to the two apples of the face (הַיְינוּ עַל הַתְּרֵין תַּפּוּחִין), namely the outward lamps (דְּהַיְינוּ בּוּצִינִין דְלְבַר), namely Ze’ir Anpin and its Nukvah (וְהַיְינוּ זְעֵיר וְנוּקְבֵיהּ). And afterward he said, “And from them shine to three hundred and seventy regions” (וְאָמַר אַחַר כָּךְ וּמִנַּיְיהוּן נָהֲרִין לִתְלַת מֵאָה וְשִׁבְעִין עִיבָר). The intention is (הַכַּוָּנָה), the two apples of the face are the two Names Havayah Tzevaot (הַתְּרֵין תַּפּוּחִין הֵם שְׁתֵּי שֵׁמוֹת יְדוָ״ד צְבָאוֹת), for the word “apple” together with its four letters and the kolel [inclusive count] equals five hundred and one, the numerical value of Tzevaot (כִּי תַּפּוּחַ עִם אַרְבַּע אוֹתִיּוֹתָיו וְהַכּוֹלֵל עוֹלֶה תק״א כְּמִנְיַן צְבָאוֹת). And you already know that Tzevaot is in the Yesod within the Binah of this Atika (וּכְבָר יָדַעְתָּ כִּי צְבָאוֹת הוּא בַּיְסוֹד שֶׁבַּבִּינָה שֶׁבְּעַתִּיקָא זוֹ), and the Name S"G is in Binah (וְשֵׁם ס״ג הוּא בַּבִּינָה), and its filling is thirty-seven (וְהַמִּלּוּי שֶׁלּוֹ הוּא ל״ז), and the two apples of the face include this filling (וְהַתְּרֵין תַּפּוּחִין כּוֹלְלִים הַמִּלּוּי הַזֶּה). And the Chesed of this Tikkun is the letter Yod of the Four-Letter Name (וְחֶסֶד שֶׁל תִּיקּוּן זֶה הוּא אוֹת יוֹ״ד שֶׁל שֵׁם בֶּן ד׳), because the Reisha DeEin [Head of Nothingness] is Chokhmah, which is in the secret of Yod (לְפִי שֶׁרֵישָׁא דְאֵין הַיְינוּ חָכְמָה שֶׁהִיא בְּסוֹד י׳), and ten times thirty-seven equals three hundred and seventy (וְי׳ פְּעָמִים ל״ז עוֹלֶה ש״ע), and these are the three hundred and seventy lights mentioned in many places in the Idra [Assembly] (וְהֵם הַש״ע נְהוֹרִין הַנִּזְכָּרִים בְּהַרְבֵּה מְקוֹמוֹת בְּאַדְרָא), meaning that from these two apples of the face emerged three hundred and seventy lights (כְּלוֹמַר שֶׁמִּן אִילֵּין תְּרֵין תַּפּוּחִין יָצְאוּ ש״ע נְהוֹרִין).

And he said, “And in this one below it is truth” (וְאָמַר וּבְהַאי דִלְתַתָּא הוּא אֱמֶת), meaning (פֵּירוּשׁ), and in Ze’ir Anpin, its seventh Tikkun is “Truth” (וּבִזְעֵיר הַתִּיקּוּן הַז׳ שֶׁלּוֹ הוּא אֱמֶת), namely “Poke’ach Ivrim [Who opens the eyes of the blind] and Truth” (פתי״א וֶאֱמֶת), from the Thirteen Attributes in the Torah (מִי״ג מִדּוֹת שֶׁבַּתּוֹרָה), which are “El, Compassionate and Gracious” (אֵל רַחוּם וְחַנּוּן) (Exodus 34:6), and MTZPTZ (מצפ״ץ), which is from ATBSH, as I explained above (וְהוּא מֵאַתְבַּ״שׁ כַּאֲשֶׁר בֵּאַרְתִּי לְמַעְלָה). And this is what it says in the Idra Rabba [Great Assembly] (וְזֶהוּ אוֹמְרוֹ בְּאַדְרָא רַבָּא) (Zohar, Bamidbar 133b): “Come and see: the outward faces are at times shining and at times darkened” (תָּא חֲזִי פָּנִים דְלְבַר אִית זְמַן דְּנָהֲרִין אִית זְמַן דַּחֲשׁוֹכָאִין), “and therefore it is written, ‘May Hashem make His face shine upon you,’ and ‘May His face shine upon us forever’” (וּבְגִין כָּךְ כְּתִיב יָאֵר יְ־יָ פָּנָיו אֵלֶיךָ יָאֵר פָּנָיו אִתָּנוּ סֶלָה) (Numbers 6:25; Psalms 67:2), “from here we learn that it is not constant except when the apples above are revealed” (מִכָּאן דְּלָא הֲוָה תְּדִירָא אֶלָּא כַּד אִתְגַּלְיָין תַּפּוּחִין דִלְעֵילָא). “It was taught: these concealed apples shine and are always white” (תָּנָא אִלֵּין תַּפּוּחִין דְּסָתִימִין נְהִירִין וְחִוָּרִין תְּדִירָא), “and from them shine to three hundred and seventy regions” (וּמִנַּיְיהוּן נָהֲרִין לִתְלַת מֵאָה וְשִׁבְעִין עִיבָר), “and all six preceding Tikkunim of the Dikna [Beard] are included within it” (וְכָל שִׁיתָא תִּיקּוּנִין קַדְמָאִין דְּבְדִיקְנָא בֵּיהּ כְּלִילִין). This is what is written (הָדָא הוּא דִכְתִיב), “He will again have compassion upon us” (יָשׁוּב יְרַחֲמֵנוּ) (Micah 7:19). “He will again” implies that at times they are concealed and at times they are revealed (יָשׁוּב מִכְּלָל דְּזִמְנִין טְמִירִין וְזִמְנִין אִתְגַּלְיָין). This is what is written, “He will again have compassion upon us” (הָדָא הוּא דִכְתִיב יָשׁוּב יְרַחֲמֵנוּ), “and in this one below it is truth” (וּבְהַאי דִלְתַתָּא הוּא אֱמֶת). “This is the seventh Tikkun [Rectification], which includes the six, in the two apples of the Atika of Atikin [Ancient of Ancients]” (הָדָא הוּא תִּיקּוּנָא שְׁבִיעָאָה דְּכָלִיל שִׁיתָא בְּתְרֵין תַּפּוּחִין דְּעַתִּיקָא דְעַתִּיקִין). And with this the seventh Tikkun [Rectification] of the Reisha DeEin [Head of Nothingness], called “He will again have compassion upon us,” is completed (וּבָזֶה נִשְׁלַם הַתִּיקּוּן הַשְּׁבִיעִי שֶׁל רֵישָׁא דְאֵין הַנִּקְרָא יָשׁוּב יְרַחֲמֵנוּ).