Chapter Four (פֶּרֶק רְבִיעִי)

The first beard of the Malkhut of Adam Kadmon, Atika deAtikin [Ancient of Ancients], is exceedingly hidden and concealed (הַזָּקָן הָרִאשׁוֹן שֶׁל מַלְכוּת אָדָם קַדְמוֹן עַתִּיקָא דְעַתִּיקִין גָּנוּז וְנִסְתָּר מְאֹד), and there is no knowing (וְאֵין לָדַעַת) its goodness and its beauty (מַה טּוּבוֹ וּמַה יָפְיוֹ), for its light descends through screens and a Parokhet [Curtain] (שֶׁיּוֹרֵד אוֹרוֹ דֶּרֶךְ מְסָכִים וּפָרוֹכֶת). And regarding this it says in Sifra deTzni’uta (וְעַל זֶה אָמַר בְּסִפְרָא דִצְנִיעוּתָא): “The Dikna [Beard] of faith is not mentioned, because it is the preciousness of all” (דִּיקְנָא דִמְהֵימְנוּתָא לָא אַדְכַּר בְּגִין דְּהִיא יְקִירוּתָא דְכֹלָא), “from the ears it emerges” (מֵאוֹדְנִין נָפְקַת), “encircling in subtle fragrance” (בְּסַחֲרָנָא דְבוּסִיטָא), “one white thread ascends and descends” (סָלִיק וְנָחִית חַד חוּטָא חִוָּרָא), “in thirteen it spreads forth in preciousness” (בִּתְלֵיסַר מִתְפָּרֵשׁ בִּיקִירָא). Regarding that preciousness it is written (בִּיקִירוּתָא הַהִיא כְּתִיב): “No man passed through it, nor did any Adam dwell there” (לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם) (Jeremiah 2:6). “Adam is outside; Adam is not included here, all the more so man” (אָדָם לְבַר הוּא אָדָם לָא כָלִיל הָכָא כָּל שֶׁכֵּן אִישׁ), “in thirteen springs, fountains spread forth” (בִּתְלֵיסַר נְבִיעִין מַבּוּעִין מִתְפָּרְשִׁין), “only four are supported, nine irrigate the body” (אַרְבַּע בִּלְחוֹדוֹי אִסְתַּמְכוּ תִּשְׁעָה אַשְׁקַיְין לְגוּפָא). And because this discourse is of great necessity for the holy Dikna [Beard] (וּמִפְּנֵי שֶׁהַמַּאֲמָר הַזֶּה הוּא צֹרֶךְ מְאֹד אֶל דִּיקְנָא קַדִּישָׁא), therefore we shall explain it with the help of the Holy One, blessed be He, and His Shekhinah (לָכֵן נְבָאֵר אוֹתוֹ בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ), two or three grains and words at the beginning of the statement (שְׁנַיִם אוֹ שְׁלֹשָׁה גַּרְגְּרִים וְתֵיבוֹת בָּרֹאשׁ אוֹמֵר [אָמִיר]), to explain each expression properly (לְפָרֵשׁ דָּבָר דִּבּוּר עַל אוֹפַנָּיו). And this is the beginning (וְזֶה הַתְחִלִּי): “The Dikna [Beard] of faith is not mentioned” (דִּיקְנָא דִמְהֵימְנוּתָא לָא אַדְכַּר), the explanation is (פֵּירוּשׁ): I have already told you above (כְּבָר אָמַרְתִּי לְךָ לְמַעְלָה), that the Thirteen Tikkunei Dikna [Rectifications of the Beard] of the Malkhut of Adam Kadmon, called the Head that is not known, are not mentioned in the Torah (שֶׁהַי״ג תִּיקּוּנֵי דִיקְנָא דְּמַלְכוּת אָדָם קַדְמוֹן הַנִּקְרֵאת רֵישָׁא דְּלָא אִתְיְדַע לָא אַדְכַּר בַּתּוֹרָה), as the Thirteen Tikkunim of the Head of Ein are mentioned by the prophet Michah (כְּמוֹ שֶׁנִּזְכָּרִים הַי״ג תִּיקּוּנִים שֶׁל רֵישָׁא דְאֵין בַּנָּבִיא מִיכָה), namely “Who is a God like You” and so forth (וְהֵם מִי אֵל כָּמוֹךָ וְכֵן הָלְאָה), and likewise the Thirteen Tikkunim of the Head of Arich are mentioned in the Torah in Parashat Ki Tisa (וְכֵן הַי״ג תִּיקּוּנִים שֶׁל הָרֵישָׁא דַאֲרִיךְ נִזְכָּרִים בַּתּוֹרָה בְּפָרָשַׁת כִּי תִשָּׂא), and they are: “El,” “compassionate,” “and gracious,” and likewise all of them, as I arranged them above (וְהֵם אֵל רַחוּם וְחַנּוּן וְכֵן כֻּלָּם כְּמוֹ שֶׁסִּדַּרְתִּים לְמַעְלָה). And because the essence of the beard is the Thirteen Tikkunim within it (וּלְפִי שֶׁעִקַּר הַזָּקָן הִיא הַי״ג תִּיקּוּנִים שֶׁבּוֹ), therefore the Thirteen Tikkunim are called simply “Dikna” [Beard] (לָזֶה נִקְרְאוּ הַי״ג תִּיקּוּנִים בְּשֵׁם דִּיקְנָא סְתָם), and this beard of the Head that is not known is called “faith” (וְנִקְרָא הַזָּקָן הַזֶּה שֶׁל רֵישָׁא דְּלָא אִתְיְדַע מְהֵימְנוּתָא), because it is born from the Tiferet within the Da’at of this Head that is not known (לְפִי שֶׁנּוֹלַד מת"ת שֶׁבְּדַעַת שֶׁל רֵישָׁא דְּלָא אִתְיְדַע זֶה), and Tiferet is called “Truth,” as is known everywhere (וְתִפְאֶרֶת נִקְרָא אֱמֶת כַּנּוֹדָע בְּכָל מָקוֹם), as it is written (דִּכְתִיב): “You shall give truth to Yaakov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) (Micah 7:20). And it says there (וְאוֹמֵר שָׁם): “because it is the preciousness of all” (בְּגִין דְּהִיא יְקִירוּתָא דְכֹלָא), the explanation is (פֵּירוּשׁ), that it is like a soul to all the other Thirteen Tikkunim in the two aforementioned heads (שֶׁהוּא כְּמוֹ נְשָׁמָה לְכָל שְׁאָר הַי״ג תִּיקּוּנִים שֶׁבִּשְׁנֵי רָאשִׁין הַנִּזְכָּרִים), and this is what it says there in the first chapter of Sifra deTzni’uta (וְזֶהוּ שֶׁאָמַר שָׁם בְּפֶרֶק רִאשׁוֹן דְּסִפְרָא דִצְנִיעוּתָא): “the preciousness of preciousness” (יְקִירוּ דִיקִירוּתָא), because all of them are rooted in the beard of this head of preciousness (לְפִי שֶׁנִּשְׁרְשׁוּ כֻלָּם מִן הַזָּקָן שֶׁל רֵישָׁא זוֹ דִיקִירוּתָא), namely the Reisha DeLa Ityada [the Unknowable Head] (הַיְינוּ לָא אִתְיְדַע), and because this the Unknowable Head is the Malkhut of Adam Kadmon, as is known (וּלְפִי שֶׁרֵישָׁא זוֹ דְּלָא אִתְיְדַע הוּא מַלְכוּת שֶׁל אָדָם קַדְמוֹן כַּנּוֹדָע), therefore the book says “that she” in feminine language (לָזֶה אָמַר הַסֵּפֶר דְּהִיא בִּלְשׁוֹן נְקֵבָה), and because she is already hidden in the utmost concealment, like the soul within the body (וּלְפִי שֶׁהִיא נֶעְלֶמֶת כְּבָר בְּתַכְלִית הַהֶעְלָמוֹת כְּמוֹ הַנְּשָׁמָה בְּתוֹךְ הַגּוּף), therefore it is not mentioned (לָזֶה לָא אַדְכַּר). “From the ears it emerges, encircling in subtle fragrance” (מֵאוֹדְנִין נָפְקַת בְּסַחֲרָנָא דְבוּסִיטָא), you must know (צָרִיךְ אַתָּה לָדַעַת), that when Adam Kadmon was rectified from Keter within Keter (שֶׁכְּשֶׁנִּתְקַן אָדָם קַדְמוֹן מִכֶּתֶר שֶׁבַּכֶּתֶר), then it became in the secret of the Partzuf (אָז נַעֲשָׂה בְּסוֹד הַפַּרְצוּף), ninety names emerging from the Name Havayah: A"B, S"G, M"H, B"N (צ׳ שֵׁמוֹת הַיּוֹצְאִים מִשֵּׁם הֲוָיָה ע״ב ס״ג מ״ה ב״ן), and each name is included from all four of them (וְכָל שֵׁם הוּא כָּלוּל מֵאַרְבַּעְתָּן). And the Name A"B is in the head of Adam Kadmon (וְשֵׁם ע״ב הוּא בָּרֹאשׁ שֶׁל אָדָם קַדְמוֹן), and it contains four aspects (וְיֵשׁ בּוֹ ד׳ בְּחִינוֹת): the Name A"B within A"B is the skull (שֵׁם ע״ב שֶׁבְּע״ב הוּא גֻּלְגֹּלֶת), the aspect of the Name S"G within A"B is his ears (בְּחִינַת שֵׁם ס״ג שֶׁבְּע״ב הוּא אָזְנַיִם שֶׁלּוֹ), the aspect of the Name M"H within A"B is the secret of the eyes and the extension of the nose (בְּחִינַת שֵׁם מ״ה שֶׁבְּע״ב הוּא סוֹד הָעֵינַיִם וּמֶשֶׁךְ הַחוֹטֶם), and the aspect of the Name B"N within A"B is the mouth and the two nostrils (וּבְחִינַת שֵׁם ב״ן שֶׁבְּע״ב הוּא הַפֶּה וּשְׁנֵי נִקְבֵי הַחוֹטֶם). And I have already explained above (וּכְבָר פֵּרַשְׁתִּי לְעֵיל), that in the form of the ears there is the Name S"G (שֶׁבְּצוּרַת הָאָזְנַיִם [יֶשְׁנוֹ] שֵׁם ס״ג), from which the ears were made as stated above (שֶׁמִּמֶּנּוּ נַעֲשׂוּ הָאָזְנַיִם כָּאָמוּר לְעֵיל), and from these ears of Adam Kadmon emerge the Thirteen Tikkunei Dikna [Rectifications of the Beard] of faith (וּמֵאֵלֶּה הָאָזְנַיִם שֶׁל אָדָם קַדְמוֹן יוֹצְאִים י״ג תִּיקּוּנֵי דִיקְנָא מְהֵימְנוּתָא), and this is what it says: “from the ears it emerges” (וְהַיְינוּ דְּקָאָמַר מֵאוֹדְנִין נָפְקַת). And Rashbi, peace be upon him, further explains from what place they emerge: “from the ears” (וְהָרַשְׁבִּ״י ע״ה מְפָרֵשׁ וְאָזִיל מֵאֵיזֶה מָקוֹם יָצְאוּ מֵאוֹדְנִין), and says: “encircling in subtle fragrance, one white thread ascends and descends” (וְאָמַר בְּסַחֲרָנָא דְבוּסִיטָא סָלִיק וְנָחִית חַד חוּטָא חִוָּרָא).

The explanation is (פֵּירֵשׁ), that in the circumference and inner opening of the ear (בְּהֶקֵּף וּפְתִיחַת הָאֹזֶן מִבִּפְנִים), upon the outer rim there are like white threads (בַּשָּׂפָה הַחִיצוֹנָה יֵשׁ כְּמוֹ חוּטֵי לָבָן), beginning to ascend slightly from below upward (הַמַּתְחִיל לַעֲלוֹת מְעַט מִלְּמַטָּה לְמַעְלָה), namely opposite the peyot (דְּהַיְינוּ כְּנֶגֶד הַפֵּאוֹת), and afterward that white thread descends inward (וְאַחַר כָּךְ יוֹרֵד אוֹתוֹ הַחוּט לָבָן מִבִּפְנִים), around the entire circumference of the rim of the ear (בְּכָל הֶקֵּף הַשָּׂפָה שֶׁל הָאֹזֶן). And this is what it says: “ascends and descends” (וְהַיְינוּ דְּקָאָמַר סָלִיק וְנָחִית), and the word “deBusita” [of the opening] means a full opening (וּמִלַּת דְבוּסִיטָא פֵּירוּשׁ פְּתִיחָא מָלֵא), “like the fullness of the span” (כִּמְלֹא הַסִּיט), which is the measure of the separation of the opening between the thumb and the finger (וְהוּא כְּדֵי הֶפְסֵק הַפְּתִיחָה שֶׁיֵּשׁ בֵּין אַמָּה לְאֶצְבַּע). And it says: “in thirteen it spreads forth in preciousness” (וְאָמַר בִּתְלֵיסַר מִתְפָּרֵשׁ בִּיקִירָא), the explanation is (פֵּירוּשׁ): from this white thread of Adam Kadmon, within which the Thirteen Tikkunim existed potentially (מִן חוּטֵי חִיוָרָא זֶה שֶׁל אָדָם קַדְמוֹן שֶׁהָיָה בּוֹ בְּכֹחַ הַי״ג תִּיקּוּנִים), they descended below and spread forth in actuality (יָרְדוּ לְמַטָּה וּמִתְפָּרְשִׁין בְּפוֹעַל), “in preciousness” (בִּיקִירָא), namely in the Reisha DeLa Ityada [the Unknowable Head] (דְּהַיְינוּ בְּרֵישָׁא דְּלָא אִתְיְדַע), and from there to the Reisha DeEin [the Head of Nothingness] (וּמִשָּׁם לְרֵישָׁא דְאֵין), and from there to the Reisha of Arich (וּמִשָּׁם לְרֵישָׁא דַאֲרִיךְ), each one according to its level giving to the one beneath it (לְכָל אֶחָד לְפִי מַדְרֵגָתוֹ נָתַן אֶחָד לַחֲבֵירוֹ שֶׁתַּחְתָּיו).

We shall further explain another explanation (עוֹד נְפָרֵשׁ פֵּירוּשׁ אַחֵר), regarding “encircling in subtle fragrance, and a white thread descends” (עַל סַחֲרָנָא דְבוּסִיטָא וְנָחִית חוּטָא חִיוָרָא), and it is this (וְהוּא זֶה): you already know (כְּבָר יָדַעְתָּ), that the hairs of Adam Kadmon initially covered the entire face (שֶׁהַשְּׂעָרוֹת שֶׁל אָדָם קַדְמוֹן הָיוּ מְכַסִּים תְּחִלָּה כָּל הַפָּנִים), and afterward the hairs withdrew and went behind the ears (וְאַחַר כָּךְ נִסְתַּלְּקוּ הַשְּׂעָרוֹת וְהָלְכוּ אֲחוֹרֵי אוֹדְנִין), and this opening of the face from the hairs is called “Busita” [opening] (וְזֹאת הַפְּתִיחָא שֶׁל הַפָּנִים מִן הַשְּׂעָרוֹת נִקְרָא בוּסִיטָא), and from the ears upward toward the forehead on both sides there is like a white thread (וּמִן הָאֹזְנַיִם לְמַעְלָה לְצַד הַמֵּצַח מִשְּׁנֵי צְדָדִין יֵשׁ כְּמוֹ חוּט לָבָן), surrounding and ascending on both sides (הַמַּקִּיף וְעוֹלֶה מִשְּׁנֵי צְדָדִין), beneath the beginning of the hairs of the head (תַּחַת תְּחִלַּת שַׂעֲרוֹת הָרֹאשׁ), and descending and surrounding beneath the cheeks (וְיוֹרֵד וּמַקִּיף עַד תַּחוֹת הַלְּחָיַיִם). And it says: “regarding that preciousness” (וְאָמַר בִּיקִירוּתָא הַהִיא), it is written: “No man passed through it, nor did any Adam dwell there” (כְּתִיב לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם) (Jeremiah 2:6), the explanation is (פֵּירוּשׁ), that in the aforementioned Dikna deMeheimanuta [Beard of Faith], the Thirteen Tikkunim of Ze’ir are not included there (בְּדִיקְנָא דִמְהֵימְנוּתָא הַנִּזְכָּר לֹא כָלִיל שָׁם הַי״ג תִּיקּוּנִים שֶׁל זְעֵיר), as the Thirteen Tikkunim of the other two heads are included there (כְּמוֹ שֶׁכָּלִיל שָׁם הַי״ג תִּיקּוּנִים שֶׁל הַשְּׁנֵי רָאשִׁין). And the reason we explained above (וְהַטַּעַם פֵּרַשְׁנוּ לְמַעְלָה), is because the Thirteen Tikkunim of Ze’ir are in the secret of MTZPTZ (לְפִי שֶׁהַי״ג תִּיקּוּנִים שֶׁל זְעֵיר הֵם בְּסוֹד מַצְפַּ״ץ), which are in the secret of the Achorayim [Back-aspects] (שֶׁהֵם בְּסוֹד אֲחוֹרַיִם), because they are in the secret of the judgments (לְפִי שֶׁהֵם בְּסוֹד הַדִּינִים), whereas in this Reisha DeLa Ityada [the Unknowable Head] there is no back aspect at all (וּבְרֵישָׁא זוֹ דְּלָא אִתְיְדַע אֵין שָׁם אָחוֹר כְּלָל), rather all of it is in the secret of the front aspect (אֶלָּא כּוּלּוֹ בְּסוֹד פָּנִים). And if you should say (וְאִם תֹּאמַר), where is the Reisha DeLa Ityada [the Unknowable Head] hinted in this verse: “through which no man passed” (הֵיכָן נִרְמָז רֵישָׁא דְּלָא אִתְיְדַע בַּפָּסוּק הַזֶּה דְּלֹא עָבַר בָּהּ אִישׁ), one may say (וְיֵשׁ לוֹמַר), for it is written “land” (דִּכְתִיב אֶרֶץ) [“in a land through which no man passed”] ([בְּאֶרֶץ לֹא עָבַר בָּהּ אִישׁ]) (Jeremiah 2:6), namely the Malkhut of Adam Kadmon (דְּהַיְינוּ מַלְכוּת שֶׁל אָדָם קַדְמוֹן), which is the Reisha DeLa Ityada [the Unknowable Head] as stated (שֶׁהִיא רֵישָׁא דְּלָא אִתְיְדַע כָּאָמוּר). And because it is difficult for him (וּלְפִי שֶׁקַשְׁיָא לֵיהּ), how the verse calls Ze’ir once “man” and once “Adam” (אֵיךְ קוֹרֵא הַפָּסוּק לִזְעֵיר פַּעַם אַחַת אִישׁ וּפַעַם אַחַת אָדָם), therefore he answered and said (לָזֶה תֵּירֵץ וְאָמַר): “Adam is outside” (אָדָם לְבַר), meaning (כְּלוֹמַר), that which the verse called “Adam” (מַה שֶּׁקְּרָאוֹ הַפָּסוּק אָדָם), this refers to after he emerged from the womb of Imma (הַיְינוּ לְאַחַר שֶׁיָּצָא מִמְּעֵי אִמָּא), at which time he united with his Nukvah (שֶׁאָז נִזְדַּוֵּוג עִם נוּקְבֵיהּ), in the secret of “male and female He created them… and He called their name Adam” (בְּסוֹד זָכָר וּנְקֵבָה בְּרָאָם וַיִּקְרָא אֶת שְׁמָם אָדָם) (Genesis 5:2). And according to the statement of our Sages, of blessed memory (וּכְמַאֲמַר חֲזַ״ל): “one who has no wife is not called Adam” (מִי שֶׁאֵין לוֹ אִשָּׁה לֹא נִקְרָא אָדָם) (Yevamot 63a). And that which it called “man” (וּמַה שֶּׁקָּרָא אִישׁ), this refers to before Ze’ir emerged from the womb of Imma (הַיְינוּ קוֹדֶם שֶׁיָּצָא זְעֵיר מִמְּעֵי אִמָּא), and because it is difficult for him (וּלְפִי שֶׁקַשְׁיָא לֵיהּ), why the verse used the language of “passed” regarding “man” (לָמָּה אָמַר הַפָּסוּק לְשׁוֹן עָבַר גַּבֵּי אִישׁ), and the language of “dwelled” regarding “Adam” (וּלְשׁוֹן יָשַׁב גַּבֵּי אָדָם), and not the reverse, or one single expression (וְלֹא לְהֵפֶךְ אוֹ לָשׁוֹן אֶחָד). And furthermore, if he did not pass through, all the more so he did not dwell there (וְעוֹד אִם לֹא עָבַר כָּל שֶׁכֵּן שֶׁלֹּא יָשַׁב), therefore the Holy Luminary answered and said (לָזֶה תֵּירֵץ בּוּצִינָא קַדִּישָׁא וְאָמַר): “Adam is not included here, all the more so man” (הָאָדָם לָא כָלִיל הָכָא כָּל שֶׁכֵּן אִישׁ), meaning (כְּלוֹמַר), and if Adam — Ze’ir in the aspect of Adam (וּמַה אָדָם זְעֵיר הוּא בְּסוֹד אָדָם), meaning that he is complete when he unites with his Nukvah (כְּלוֹמַר שֶׁהוּא שָׁלֵם כְּשֶׁנִּזְדַּוֵּוג עִם נוּקְבֵיהּ), whereas now he is still not complete (שֶׁעַתָּה עֲדַיִן אֵינוֹ שָׁלֵם), and through this all that was difficult is resolved (וּבָזֶה מְתֹרָץ כָּל מַה שֶּׁהִקְשָׁה), for we already said above (כִּי כְּבָר אָמַרְנוּ לְמַעְלָה), that Ze’ir inherited these Thirteen Tikkunim from the head of Arich, through Abba and Imma (שֶׁזְּעֵיר יָרַשׁ הַי״ג תִּיקּוּנִים אֵלּוּ מִן רֵישָׁא דַאֲרִיךְ דֶּרֶךְ אַבָּא וְאִמָּא כָּאָמוּר). And therefore it says (וְאִם כֵּן לָזֶה אָמַר): “through which no man passed” (לֹא עָבַר בָּהּ אִישׁ), meaning like this man passed through it (כְּלוֹמַר כְּמוֹ שֶׁעָבַר אִישׁ זֶה), namely the Thirteen Tikkunim fitting for Ze’ir through Binah as stated (דְּהַיְינוּ י״ג תִּיקּוּנִים הָרְאוּיִים לִזְעֵיר דֶּרֶךְ בִּינָה כָּאָמוּר), “nor did Adam dwell there” (וְלֹא יָשַׁב שָׁם אָדָם כָּאָמוּר). “In thirteen springs, fountains spread forth” (בִּתְלֵיסַר נְבִיעִין מַבּוּעִין מִתְפָּרְשִׁין), the explanation is (פֵּירוּשׁ): through the thirteen Tikkunim (בִּתְלֵיסַר [ה]תִּיקּוּנִים), all the three supernal heads are equal (שָׁוִים כָּל הַתְּלַת רֵישִׁין עִלָּאִין), in the matter that within each one there always exists this complete number (לְעִנְיַן שֶׁבְּכָל אֶחָד יֵשׁ לְעוֹלָם חֶשְׁבּוֹן זֶה שָׁלֵם), namely thirteen for the need of the body (דְּהַיְינוּ י״ג לְצֹרֶךְ גּוּפָא), except that in the Reisha DeLa Ityada [the Unknowable Head] they are “springs” (אֶלָּא שֶׁבְּרֵישָׁא דְּלָא אִתְיְדַע הֵם נְבִיעִים), meaning (כְּלוֹמַר), that from them all the abundance flows downward (שֶׁנּוֹבֵעַ מֵהֶם כָּל הַשֶּׁפַע לְתַתָּא), and in the Reisha DeEin [the Head of Nothingness] they are “fountains” (וּבְרֵישָׁא דְאֵין הֵם מַבּוּעִים), which are somewhat thicker and coarser and slightly visible (שֶׁהֵם יוֹתֵר מְעַט עָבִים וְגַסִּים וְנִרְאִים קְצָת), and in the Reisha of Arich they “spread forth” (וּבְרֵישָׁא דַאֲרִיךְ הֵם מִתְפָּרְשִׁים), meaning (כְּלוֹמַר), they spread forth to the lower ones according to their levels (מִתְפָּרְשִׁים לַתַּחְתּוֹנִים כְּפִי מַדְרֵגוֹת שֶׁלָּהֶם). However, in Ze’ir (אָמְנָם בִּזְעֵיר): “only four are supported” (אַרְבַּע בִּלְחוֹדוֹי אִסְתַּמְכוּ), meaning (כְּלוֹמַר), for the need of the body he possesses only nine Tikkunim (אֵין לוֹ לְצֹרֶךְ גּוּפָא כִּי אִם ט׳ תִּיקּוּנִים), and four Tikkunim are not constant with him (וְאַרְבַּע תִּיקּוּנִים אֵינָם תְּדִירִים עִמּוֹ), rather “they are supported only” (אֶלָּא אִסְתַּמְכוּ בִּלְחוֹדוֹי), meaning (כְּלוֹמַר), at times they are all supported for the need of the lower ones (לִפְעָמִים אִסְתַּמְכוּ לְעִתִּים יְדוּעִים כֻּלָּם לְצֹרֶךְ הַתַּחְתּוֹנִים), and this is what it says: “nine irrigate the body” (וְהַיְינוּ קָאָמַר תִּשְׁעָה אַשְׁקַיְין לְגוּפָא), meaning (כְּלוֹמַר), nine Tikkunim always exist within him to irrigate his body (תִּשְׁעָה תִּיקּוּנִים יֵשׁ תָּמִיד בּוֹ לְהַשְׁקוֹת אֶת גּוּפוֹ), meaning to give him life-force and strength (כְּלוֹמַר לָתֵת לוֹ חַיּוּת וְכֹחַ), but the other four Tikkunim are supported to him intermittently (אֲבָל ד׳ תִּיקּוּנִים אֲחֵרִים אִסְתַּמְכוּ אֵלָיו לִפְרָקִים).