Chapter Fifty-Eight (פֶּרֶק חֲמִשִּׁים וּשְׁמוֹנָה)

The two Atarot [Crowns] that Abba and Imma bequeath (הַתְּרֵין עֲטָרִין דְּיָרְתִין אַבָּא וְאִמָּא), are through the Eighth Tikkun [Rectification] of the Dikna [Beard] of Arich (הוּא עַל יְדֵי תִּיקּוּן שְׁמִינִי דְּדִיקְנָא דַּאֲרִיךְ), which is Notzer Chesed [Preserver of Kindness] (שֶׁהוּא נוֹצֵר חֶסֶד), and the Thirteenth Tikkun [Rectification] (וְתִקּוּן י״ג), which is VeNakeh [and Cleanses], the lower Mazal (שֶׁהוּא וְנַקֵּה מַזָּל הַתַּחְתּוֹן). And we have already explained (וּכְבָר פֵּרַשְׁנוּ), in chapter sixteen of the Gate (בְּפֶרֶק שִׁשָּׁה עָשָׂר שֶׁל הַשַּׁעַר), that “the holy and awesome beard of Atika Kadisha” (הַזָּקָן הַקָּדוֹשׁ וְהַנּוֹרָא שֶׁל עַתִּיקָא קַדִּישָׁא), is “the Tenth Gate” (הוּא שַׁעַר הָעֲשִׂירִי), and there was explained the Eighth Tikkun [Rectification] of the Reisha DeEin [Head of Nothingness] (בּוֹ נִתְבָּאֵר תִּיקּוּן שְׁמִינִי דְּרֵישָׁא דְּאַיִן), whose name is “He will subdue our iniquities” (שֶׁשְּׁמוֹ יִכְבּוֹשׁ עֲוֹנוֹתֵינוּ) (Micah 7:19). And this Tikkun [Rectification] (וְזֶה הַתִּיקּוּן), is in the Binah of Atika Kadisha (הוּא בַּבִּינָה שֶׁבְּעַתִּיקָא), and within it is the Yesod of the Reisha DeLa Ityada [the Unknowable Head] (וְיֵשׁ בְּתוֹכָהּ יְסוֹד דְּרֵישָׁא דְּלָא אִתְיְדַע), and the Yesod is attached within it (וְהַיְסוֹד דָּבוּק בְּתוֹכָהּ), like the Neshamah [Soul] within the body (כְּמוֹ הַנְּשָׁמָה בְּתוֹךְ הַגּוּף). For Binah is the membrane of the brain (כִּי בִינָה הוּא קְרוּם הַמּוֹחַ), namely Kruma DeAvira [Membrane of the Air] (דְּהַיְינוּ קְרוּמָא דַאֲוִירָא), and corresponding to it there emerges outward the illumination of Einai Pekicha [Open Eyes] (וּכְנֶגְדּוֹ מוֹצִיאִים לַחוּץ הֶאָרַת עֵינָאֵי פְּקִיחָא), and the Malkhut is also hidden within this Yesod (וְגַם הַמַּלְכוּת נֶעְלֶמֶת בְּתוֹךְ הַיְסוֹד הַזֶּה). For the nose rises somewhat higher than the eyes themselves (כִּי הַחוֹטֶם הוּא קְצָת יוֹתֵר עוֹלֶה לְמַעְלָה מֵהָעֵינַיִם עַצְמָם), and the Malkhut is attached to the Yesod in the male world (וְהַמַּלְכוּת דָּבוּק בִּיסוֹד בְּעוֹלָם הַזָּכָר), therefore the nose is fixed between the illumination of the eyes (לָכֵן הַחוֹטֶם נִקְבַּעַת בֵּין הֶאָרַת הָעֵינַיִם), which are mercies within mercies (שֶׁהֵם רַחֲמֵי גּוֹ רַחֲמֵי), and this is the secret of the Seventh Tikkun [Rectification] (וְהוּא סוֹד תִּיקּוּן ז׳), “the nose which is the herald” (חוֹטְמָא דְּאִיהוּ פַּרְדַּשְׁקָא). And the three are considered one Sefirah (וְהַג׳ נֶחְשָׁבִים לִסְפִירָה אַחַת), and are called the Eighth Mazal (וְנִקְרָא מַזָּל הַשְּׁמִינִי), I mean to say (רְצוֹנִי לוֹמַר), that their illumination bursts forth as one in this Tikkun [Rectification] (הֶאָרָתָם בּוֹקַעַת כְּאַחַת בַּתִּיקּוּן הַזֶּה), and it is the strand that includes the entire beard-lock facing outward toward the face (וְהוּא הַחוּט הַכּוֹלֵל כָּל שִׁבֹּלֶת הַזָּקָן הָרוֹאָה הַפָּנִים כְּלַפֵּי חוּץ), called “the Eighth Mazal and He will subdue our iniquities” (נִקְרָא מַזָּל הַשְּׁמִינִי וְיִכְבּוֹשׁ עֲוֹנוֹתֵינוּ), and the Eighth Tikkun [Rectification] of Arich clothes it from without (וְהַתִּיקּוּן הַשְּׁמִינִי דַּאֲרִיךְ מַלְבִּישׁוֹ מִבַּחוּץ), and is called Notzer Chesed [Preserver of Kindness] (וְנִקְרָא נוֹצֵר חֶסֶד). And in Ze’ir it is by the substitution of ATBSH (וּבִזְעֵיר הוּא בַּחֲלִיפוּת א״ת ב״ש) — Taf-Peh-Gimmel, Samekh-Chet-Kuf (טפ״הג סח״ק), and the Eighth Mazal (וְהַמַּזָּל הַשְּׁמִינִי), which is the lower Mazal (שֶׁהוּא מַזָּל תַּחְתּוֹן), is called Yemei Kedem [Days of Old] (נִקְרָא יְמֵי קֶדֶם), and it is the Thirteenth Tikkun [Rectification] of the Tikkunei Dikna [Rectifications of the Beard] (וְהוּא תִּיקּוּן י״ג שֶׁל תִּיקּוּנֵי דִּקְנָא), explained in chapter twenty-one (הַמְבֹאָר בְּפֶרֶק כ״א), in the aforementioned Gate (בַּשַּׁעַר הַנִּזְכָּר). And Ein [Nothingness] (וְאַיִן), its final Tikkun [Rectification] (הַתִּיקּוּן הָאַחֲרוֹן שֶׁלּוֹ), is called Yemei Kedem [Days of Old] (נִקְרָא יְמֵי קֶדֶם), and Arich clothes it from without (וַאֲרִיךְ מַלְבִּישׁוֹ מִבַּחוּץ), and it is called VeNakeh [and Cleanses] (וְנִקְרָא וְנַקֵּה), and it is the strand (וְהוּא הַחוּט), that includes the entire beard-lock (הַכּוֹלֵל כָּל שִׁבֹּלֶת הַזָּקָן), which faces inward (שֶׁהוּא כְּלַפֵּי פְנִים), on the side of the neck toward the throat and the chest (צַד הַצַּוָּאר כְּלַפֵּי הַגָּרוֹן וְהֶחָזֶה), being closer to Abba and Imma (הַיּוֹתֵר קָרוֹב אֶל אַבָּא וְאִמָּא), and adjacent to them (וְסָמוּךְ לָהֶם), to bequeath Mochin to them (לְהַנְחִילָם מוֹחִין). And these two (וְאֵלּוּ הַשְּׁנַיִם), overshadow Abba and Imma (הֵם חוֹפִים עַל אַבָּא וְאִמָּא), until the navel of Arich (עַד טַבּוּרוֹ דַאֲרִיךְ), and this is the meaning of his statement in the Zohar (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר), “the beard of the White Head hangs down to the navel of the heart” (דִּיקְנָא דְּרֵישָׁא חִוָּרָא תַּלְיָא עַד טַבּוּרָא דְלִבָּא) (daf 176a). And that which they are called in Sifra DeTzni‘uta and in the holy Idra and in Idra Naso (וּמַה שֶּׁנִּקְרָאִים בְּסִפְרָא דִּצְנִיעוּתָא וּבְאִדְרָא קַדִּישָׁא וּבְאִדְרַת נָשֹׂא), “the strand that surrounds everything” (חוּטָא דְּסָחֲרָא כֹּלָא), is because (הוּא מִפְּנֵי), the essential hairs of the upper Mazal, which is on the outside (שֶׁעִיקַר הַשְּׂעָרוֹת שֶׁל מַזָּל הָעֶלְיוֹן שֶׁהוּא מִבַּחוּץ), and the lower Mazal, which is on the inside (וּמַזָּל הַתַּחְתּוֹן שֶׁהוּא מִבִּפְנִים), are the strand that encircles those hairs around (הוּא הַחוּט הַסּוֹבֵב אוֹתָם הַשְּׂעָרוֹת סָבִיב), from below upward (מִמַּטָּה לְמַעְלָה). And there is no space within this encircling (וְאֵין רֶוַח בֵּין הַסִּיבּוּב הַזֶּה), so that one should not extend farther downward than the other (כְּדֵי שֶׁלֹּא יִתְאָרְכוּ יוֹתֵר בּוֹ לְמַטָּה אֶחָד מֵחֲבֵרוֹ), and this Tikkun [Rectification] is the strand (וְתִקּוּן זֶה הוּא הַחוּט), it is the essential Tikkun [Rectification] (הוּא עִיקַר הַתִּיקּוּן הַהוּא), which gathers to itself the hairs of all its companion flocks (הַכּוֹלֵל אֵלָיו שַׂעֲרוֹת עֶדְרֵי חֲבֵרָיו), and it follows (וְנִמְצָא), that the Mazalin lie one upon the other like a male and a female (שֶׁהַמַּזָּלוֹת הֵם שְׁכוּבִים זֶה עַל זֶה כְּעֵין דְּכַר וְנוּקְבָא). And even though they are many hairs (וְאַף עַל פִּי שֶׁהֵם הַרְבֵּה שְׂעָרוֹת), they are included within two strands that encompass everything (נִכְלָלִים בִּשְׁנֵי חוּטִין הַכּוֹלְלִים הַכֹּל), to produce a Zivug [Union] of new Mochin (לַעֲשׂוֹת זִוּוּג מוֹחִין חֲדָשִׁים), at a time of favor (בְּעֵת רָצוֹן), and the female, namely the lower Mazal (וְהַנְּקֵבָה דְּהַיְינוּ מַזָּל תַּחְתּוֹן), is on the inside (הוּא מִבִּפְנִים), and because it is closer to Abba and Imma (מֵאַחַר שֶׁהוּא קָרוֹב יוֹתֵר אֶל אַבָּא וְאִמָּא), it is called the lower Mazal (נִקְרָא מַזָּל תַּחְתּוֹן), and they are called Mazalin (וְנִקְרָאִים מַזָּלוֹת), because from them the flow of Mochin drips forth (שֶׁמֵּהֶם נוֹזֵל שֶׁפַע הַמּוֹחִין), from the expression (מִלְּשׁוֹן), “My teaching shall drip like the dew” (תִּזַּל כַּטַּל אִמְרָתִי) (Deuteronomy 32:2), without restraint (לְלֹא מַעְצוֹר).