Chapter Fifty-Seven (פֶּרֶק חֲמִשִּׁים וְשִׁבְעָה)

It also emerges for us from our discussion (יָצָא לָנוּ נַמֵּי מִנִּדּוֹן דִּידַן), that the Mocha Setimah [Concealed Brain] of Arich Anpin (שֶׁמוֹחָא סְתִימָאָה שֶׁל אֲרִיךְ אַנְפִּין), is the beginning of the reality of Atzilut (הוּא הַתְחָלַת מְצִיאוּת הָאֲצִילוּת), and this brain (וְהַמּוֹחַ הַזֶּה), is alluded to in the tip of the Yud of Havayah (נִרְמָז בְּקוֹצוֹ שֶׁל יוּ״ד שֶׁל הוי״ה), and from there the flow will be drawn to the palate and the throat (וּמִשָּׁם יוּמְשַׁךְ שֶׁפַע אֶל הַחֵךְ וְהַגָּרוֹן), of Arich Anpin (דַּאֲרִיךְ אַנְפִּין), and a Zivug [Union] will be made there between them (וְיֵעָשֶׂה שָׁם זִוּוּג בֵּינֵיהֶם), through the tongue of Arich (עַל יְדֵי הַלָּשׁוֹן דַּאֲרִיךְ). And this Zivug [Union] (וְזֶה הַזִּוּוּג), is designated by the expression of eating (מְכוּנֶה בִּלְשׁוֹן אֲכִילָה), and it is for the purpose of an addition of Mochin (וְהוּא לְצוֹרֶךְ תּוֹסֶפֶת מוֹחִין), of the two Mazalin mentioned in their place (שֶׁל שְׁנֵי הַמַּזָּלוֹת הַנִּזְכָּרִים בִּמְקוֹמָם), namely (דְּהַיְינוּ), the upper Mazal (מַזָּל עֶלְיוֹן), which is the eighth Tikkun [Rectification] called Notzer (שֶׁהוּא תִּיקּוּן שְׁמִינִי הַנִּקְרָא נוֹצֵר), and the lower Mazal (וּמַזָּל תַּחְתּוֹן), which is the thirteenth Tikkun [Rectification] called VeNakeh [and cleanses] (שֶׁהוּא תִּיקּוּן שְׁלֹשׁ עֶשְׂרֵה הַנִּקְרָא וְנַקֵּה), and the eighth Mazal is male (וּמַזָּל שְׁמִינִי הוּא זָכָר), and the thirteenth Mazal is female (וּמַזָּל הַי״ג הוּא נְקֵבָה).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that the two Mazalin are included within the strand of the beard (כִּי הַשְּׁנֵי מַזָּלוֹת הֵם כְּלוּלִים בְּשִׁבֹּלֶת הַזָּקָן), which hangs from the chin and downward (הַתּוֹלָה מִן הַסַּנְטֵר וּלְמַטָּה), and they lie one upon the other like a male and a female (וְהֵם שְׁכוּבִים זֶה עַל זֶה כְּעֵין דְּכַר וְנוּקְבָא). Namely (דְּהַיְינוּ), the entire strand of the beard facing outward toward the face (כָּל הַשִּׁבֹּלֶת הָרוֹאָה הַפָּנִים כְּלַפֵּי חוּץ), is called the eighth Mazal (נִקְרָא מַזָּל הַשְּׁמִינִי), and is called “Notzer Chesed” [Preserver of Kindness] (וְנִקְרָא נוֹצֵר חֶסֶד), and the entire strand of the beard that faces inward toward the throat and the chest (וְכָל שִׁבֹּלֶת הַזָּקָן שֶׁהוּא כְּלַפֵּי פְנִים כְּלַפֵּי הַגָּרוֹן וְהֶחָזֶה), is called the thirteenth Mazal (נִקְרָא מַזָּל הַי״ג), and is called “VeNakeh” [and cleanses] (וְנִקְרָא וְנַקֵּה). And from the Zivug [Union] of the palate and the throat (וּמִן הַזִּוּוּג שֶׁל הַחֵךְ וְהַגָּרוֹן), and the two Mazalin that overshadow the Partzufim of Abba and Imma (וְהַשְּׁנֵי מַזָּלוֹת הַחוֹפְפִים עַל פַּרְצוּפֵי אַבָּא וְאִמָּא), until the head of Yisrael-Saba and Tevunah (עַד רֹאשׁ יִשְׂרָאֵל־סָבָא וּתְבוּנָה), which is the navel (שֶׁהוּא הַטִּיבּוּרִי), an addition of Mochin is drawn to Abba and Imma (נִמְשָׁךְ תּוֹסֶפֶת מוֹחִין לְאַבָּא וְאִמָּא). For the Kaneh [trachea] of Arich Anpin is the Keter of Abba and Imma (כִּי הַקָּנֶה דַּאֲרִיךְ אַנְפִּין הוּא הַכֶּתֶר דְּאַבָּא וְאִמָּא), and the stature of Abba and Imma begins from the beginning of the Kaneh [trachea] of Arich Anpin (וְקוֹמָתָם דְּאַבָּא וְאִמָּא הוּא מִן הַתְחָלַת הַקָּנֶה דַּאֲרִיךְ אַנְפִּין), and their feet terminate at the chest of Arich (וְרַגְלֵיהֶם מְסַיְּימִין בַּחָזֶה דַּאֲרִיךְ). Namely (דְּהַיְינוּ), Abba clothes the entire right shoulder of Arich, front and back (אַבָּא מַלְבִּישׁ כָּל הַכָּתֵף הַיָּמִין דַּאֲרִיךְ פָּנִים וְאָחוֹר), and Imma clothes the entire left shoulder of Arich, front and back (וְאִמָּא מַלְבֶּשֶׁת כָּל כָּתֵף הַשְּׂמָאלִי דַּאֲרִיךְ פָּנִים וְאָחוֹר), and above Abba and Imma (וְעַל גַּבֵּי אַבָּא וְאִמָּא), the two aforementioned Mazalin overshadow and cover them (חוֹפִין וּמְכַסִּין עֲלֵיהֶם הַשְּׁנֵי מַזָּלוֹת הַנִּזְכָּרִים), for the Dikna [Beard] of Arich reaches until the navel of his heart (שֶׁדִּיקְנָא דַּאֲרִיךְ מַגִּיעַ עַד טַבּוּרָא דְלִבָּא דִילֵיהּ). And from the side of the back of the neck of Arich (וּמִצַּד הָעֹרֶף דַּאֲרִיךְ), thirteen locks of the white hairs (י״ג קוּצִין דְּשַׂעֲרֵי חִוָּרָא) cover above Abba and Imma (מְכַסִּים עַל גַּבֵּי אַבָּא וְאִמָּא), hanging from the head of Arich (הַתְּלוּיִן מִן רֵישָׁא דַּאֲרִיךְ), and terminating opposite the chest at the back of the neck (וּמִסְתַּיְּימִין כְּנֶגֶד הֶחָזֶה בָּעֹרֶף), for the purpose of the striking of the Tefillin of Ze’ir (לְצוֹרֶךְ בְּטִישַׁת תְּפִלִּין דְּזְעֵיר), which we shall explain in its place (שֶׁנְּבָאֵר בִּמְקוֹמוֹ). It follows (נִמְצָא), that the additional illumination produced from the Zivug [Union] of the palate and the throat (שֶׁתּוֹסֶפֶת הֶאָרָה שֶׁנַּעֲשָׂה מִן זִוּוּג הַחֵךְ וְהַגָּרוֹן), protrudes and bursts forth from the throat outward (בּוֹלֶטֶת וּבוֹקַעַת מִן הַגָּרוֹן וְלַחוּץ), and enters within the head of Abba and Imma (וְנִכְנָס בְּתוֹךְ רֵישָׁא דְּאַבָּא וְאִמָּא), and likewise (וְכֵן), the additional illumination produced from the Zivug [Union] of the two Mazalin (תּוֹסֶפֶת הֶאָרָה הַנַּעֲשֵׂית מִן זִוּוּג הַשְּׁנֵי מַזָּלִין), bursts forth and enters into the head of Abba and Imma (בּוֹקַעַת וְנִכְנֶסֶת תּוֹךְ רֵישָׁא דְּאַבָּא וְאִמָּא), and new Mochin are made for them (וְנַעֲשִׂים לָהֶם מוֹחִין חֲדָשִׁים), whether as Ohr haMakif [Surrounding Light] or as Ohr haPenimi [Inner Light] (בֵּין בְּאוֹר מַקִּיף בֵּין בְּאוֹר פְּנִימִי). And even though they clothe Arich Anpin in their place (וְאַף עַל פִּי שֶׁהֵם מַלְבִּישִׁים בִּמְקוֹמָם אֶת אֲרִיךְ אַנְפִּין), namely from the throat until the chest of Arich Anpin (דְּהַיְינוּ מִן הַגָּרוֹן עַד הֶחָזֶה דַּאֲרִיךְ אַנְפִּין), they possess the ability to ascend above their boundary (יֵשׁ כֹּחַ בָּהֶם לַעֲלוֹת לְמַעְלָה מִמְּחִיצָתָם), through prayer and through Shabbatot [Sabbaths] and Yamim Tovim [Festivals] (עַל יְדֵי הַתְּפִלָּה וְשַׁבָּתוֹת וְיָמִים טוֹבִים), and likewise through one Mitzvah [Commandment] or the writing of the Name according to its proper arrangement (וְכֵן עַל יְדֵי מִצְוָה אַחַת אוֹ כְּתִיבַת הַשֵּׁם עַל מַתְכּוּנְתוֹ), through one righteous person (עַל יְדֵי אָדָם אֶחָד צַדִּיק), as we shall explain in its place (כְּמוֹ שֶׁנְּבָאֵר בִּמְקוֹמוֹ). And they add strength to Ze’ir Anpin (וּמוֹסִיפִין כֹּחַ בִּזְעֵיר אַנְפִּין), so that he can ascend to the place of Abba and Imma (שֶׁיָּכוֹל לַעֲלוֹת עַד מְקוֹם אַבָּא וְאִמָּא), and inherit the place of Abba and Imma (וְיוֹרֵשׁ מְקוֹם אַבָּא וְאִמָּא), and the Mochin of Abba and Imma themselves become clothed within him (וּמִתְלַבְּשִׁים בּוֹ הַמּוֹחִין דְּאַבָּא וְאִמָּא בְּעַצְמָם), since they are in their actual place (כֵּיוָן שֶׁהֵם בִּמְקוֹמָם מַמָּשׁ), and Abba and Imma ascend and inherit the place of Arich (וְאַבָּא וְאִמָּא עוֹלִים וְיוֹרְשִׁים מְקוֹם אֲרִיךְ), and Arich ascends and inherits the place of Atik Yomin (וַאֲרִיךְ עוֹלֶה וְיוֹרֵשׁ מְקוֹם עַתִּיק יוֹמִין). And Atik Yomin (וְעַתִּיק יוֹמִין) ascends above the Six Extremities of Adam Kadma'ah (עוֹלֶה לְמַעְלָה מִשֵּׁשׁה קְצָווֹת דְּאָדָם קַדְמָאָה), mentioned in Tikkun 70, daf 132a (הַנִּזְכָּר בְּתִיקּוּן ע׳ דַּף קל״ב ע״א), and in the aspect of his being second to the Ein Sof (וּבִבְחִינַת הֱיוֹתוֹ שֵׁנִי אֶל הָאֵין סוֹף), he is called “the Adam of Beri’ah” (נִקְרָא אָדָם דִּבְרִיאָה), although he precedes Atzilut (עִם שֶׁהוּא קוֹדֵם הָאֲצִילוּת). It is also alluded to at the end of Parashat Pekudei (גַּם נִרְמָז בְּסוֹף פָּרָשַׁת פְּקוּדֵי), “Rabbi Shimon said: I raise my hands in prayer to the One Who created the world” (אָמַר רַבִּי שִׁמְעוֹן אֲרִימַת יְדַי בִּצְלוֹ לְמַאן דְּבָרָא עָלְמָא) (Zohar Bamidbar 258b; Zohar Shemot 268b), and this Adam Kadmon (וְזֶה הָאָדָם קַדְמוֹן) is divided into eighteen thousand myriads of worlds (נֶחְלָק לְי״ח אֲלָפִים רִבְבוֹת עוֹלָמוֹת). And sometimes Ze’ir Anpin ascends until the Thirteenth Mazal (וְלִפְעָמִים עוֹלֶה זְעֵיר אַנְפִּין עַד מַזָּלָא הַי״ג), which is in Atika Kadisha (שֶׁבְּעַתִּיקָא קַדִּישָׁא), and sometimes even until the Eighth Mazal (וְלִפְעָמִים אֲפִלּוּ עַד הַמַּזָּלָא הַשְּׁמִינִי), of the Dikna [Beard] of Atika Kadisha (דְּדִיקְנָא דְּעַתִּיקָא קַדִּישָׁא), called Notzer Chesed [Preserver of Kindness] (הַנִּקְרָא נוֹצֵר חֶסֶד), and this is accomplished through the intention of the repetition of the Amidah of Shabbat Minchah (וְזֶה נַעֲשֶׂה בְּכַוָּנַת חֲזָרַת הָעֲמִידָה דְּמִנְחַת שַׁבָּת), and everything follows the preparation and awakening of the lower ones (וְהַכֹּל הוֹלֵךְ אַחַר הֲכָנַת וְהִתְעוֹרְרוּת הַתַּחְתּוֹנִים). And Abba and Imma have no ability to raise Ze’ir Anpin and Nukvah to the place of Abba and Imma (וְאֵין יְכוֹלֶת בְּיַד אַבָּא וְאִמָּא לְהַעֲלוֹת לְזְעֵיר אַנְפִּין וְנוּקְבֵיהּ אֶל מְקוֹם אַבָּא וְאִמָּא), and to bequeath to them the higher Mochin (וּלְהוֹרִישָׁם הַמּוֹחִין הַגְּבוֹהִים), unless Mochin and strength are also added to Abba and Imma from above them (אִם לֹא שֶׁגַּם לְאַבָּא וְאִמָּא יִתּוֹסֵף לָהֶם מוֹחִין וּגְבוּרָה מִלְמַעְלָה מֵהֶם), namely from the holy mouth of Arich (דְּהַיְינוּ מֵהַפֶּה הַקָּדוֹשׁ שֶׁל אֲרִיךְ), through the palate and the throat and the two Mazalin mentioned above (עַל יְדֵי הַחֵךְ וְהַגָּרוֹן וְהַשְּׁנֵי מַזָּלוֹת הַנִּזְכָּרִים). And the matter depends upon ascent (וּבַעֲלִיָּה תַּלְיָא מִלְּתָא), for that which is closer to its source (כִּי מַה שֶּׁהוּא יוֹתֵר קָרוֹב אֶל מְקוֹרוֹ), namely to the Master of Will (דְּהַיְינוּ אֶל בַּעַל הָרָצוֹן), the good prevails over the evil (הַטּוֹב גּוֹבֵר עַל הָרַע), and the evil, namely the judgments (וְהָרַע דְּהַיְינוּ הַדִּינִים), are sweetened and subdued (נִמְתָּקִין וְאִתְכַּפְיָין).