Chapter Fourteen (פֶּרֶק אַרְבָּעָה עָשָׂר)

All the Tikkunim of the supervision of Chesed of Ze’ir (כָּל הַתִּיקּוּנִים שֶׁל הַשְׁגָּחַת הַחֶסֶד שֶׁל זְעֵיר), depend upon the supervision of the White Head of Atik Yomin over him (הוּא תָּלוּי בְּהַשְׁגָּחַת הָרֵישָׁא חִוָּרָא שֶׁל עַתִּיק יוֹמַיָּא עָלָיו), and it is called the White Head (וְנִקְרָא רֵישָׁא חִוָּרָא), because it is entirely Chesed and mercies (מִפְּנֵי שֶׁכֻּלּוֹ חֶסֶד וְרַחֲמִים), and no judgment is seen there (וְאֵין דִּין נִרְאֶה), even though there are judgments within it that are sweetened (אַף עַל פִּי שֶׁיֵּשׁ בּוֹ דִּינִים נִמְתָּקִים). And if some Tzaddik merits through his deeds (וְאִם אֵיזֶה צַדִּיק זוֹכֶה בְּמַעֲשָׂיו), in that he overlooks his measures (שֶׁהוּא מַעֲבִיר עַל מִדּוֹתָיו), as it is said (שֶׁנֶּאֱמַר): “and abundant in Chesed” (וְרַב חֶסֶד) (Exodus 34:6), He inclines him toward Chesed (מַטֶּה עִמּוֹ כְּלַפֵּי חֶסֶד), for then the illumination of Atik Yomin enters into Ze’ir (כִּי יָבֹאוּ בִּזְעֵיר הֶאָרַת עַתִּיק יוֹמַיָּא), and Ze’ir shines with his Chesed which he received through him upon that Tzaddik (וּזְעֵיר מֵאִיר בְּחַסְדּוֹ שֶׁקִּבֵּל עַל יָדוֹ עַל אוֹתוֹ הַצַּדִּיק).

And he is compelled through his deeds to rectify Ze’ir Anpin (וּמוּכְרָח הוּא בְּמַעֲשָׂיו לְתַקֵּן זְעֵיר אַנְפִּין). And there are also sins which remove (וְיֵשׁ גַּם כֵּן עֲבֵירוֹת שֶׁמְּסַלְּקִין) the illumination of Arich Anpin from Ze’ir through them (הֶאָרַת א״א מִזְּעֵיר עַל יָדָם), and needless to say (וְאֵין צָרִיךְ לוֹמַר), that it is necessary that all the good qualities found in every single Tzaddik be within him (שֶׁמּוּכְרָח שֶׁיִּהְיוּ בוֹ כָּל הַמִּידוֹת טוֹבוֹת שֶׁבְּכָל צַדִּיק וְצַדִּיק), but rather even that he must constantly persist in the secrets of the Torah (אֶלָּא אֲפִלּוּ שֶׁצָּרִיךְ שֶׁיִּתְמִיד בְּתָמִידוּת בְּסוֹדוֹת הַתּוֹרָה), for then the light of Arich Anpin strengthens over him (כִּי אָז מִתְגַּבֵּר אוֹר אֲרִיךְ אַנְפִּין עָלָיו), through the intermediary of the four Partzufim, his companions (בְּאֶמְצָעוּת הָאַרְבַּע פַּרְצוּפִין חֲבֵירָיו), mentioned in every place (הַנִּזְכָּרִים בְּכָל מָקוֹם). And it is obvious to us (וּפְשִׁיטָא לָן): “If to the scorners, He scorns” (אִם לַלֵּצִים הוּא יָלִיץ) (Proverbs 3:34). For the class of scorners blemishes up to Arich (שֶׁכַּת הַלֵּצִים פּוֹגֵם עַד אֲרִיךְ), because “Letz” [scorner] equals one hundred and twenty Elohim in gematria (כִּי לֵץ גִּימַטְרִיָּא ק״ך אֱלֹהִים), and this is the external Achorayim [Back-aspects] of Atzilut (וְהוּא הָאֲחוֹרַיִים הַחִיצוֹנִיִּים שֶׁל הָאֲצִילוּת), they are one hundred and twenty Elohim (הֵם ק״ך אֱלֹהִים), and the matter is (וְהָעִנְיָן הוּא); for they are five Partzufim (כִּי הֵם ה׳ פַּרְצוּפִין), and every Partzuf has one hundred and twenty Sefirot (וְכָל פַּרְצוּף יֵשׁ לוֹ ק״ך סְפִירוֹת), and it has Elohim Achorayim [Back-aspects] (וְיֵשׁ לוֹ אֱלֹהִים אֲחוֹרַיִים). And behold, “Letz” [scorner] equals one hundred and twenty in gematria (וְהִנֵּה לֵץ בְּגִימַטְרִיָּא ק״ך), because scornfulness is drawn from those one hundred and twenty Elohim (כִּי הַלֵּיצָנוּת נִמְשָׁךְ מֵאוֹתָם הַק״ך אֱלֹהִים), which extend up to Arich (שֶׁהֵם עַד אֲרִיךְ), and one who sins through scornfulness (וּמִי שֶׁחוֹטֵא בְּלֵיצָנוּת) blemishes and elevates and strengthens these one hundred and twenty Elohim up to Arich (פּוֹגֵם וּמַעֲלֶה וּמַגְבִּיר אֵלּוּ הַק״ך אֱלֹהִים עַד אֲרִיךְ), and if he does not scorn (וְאִם אֵינוֹ מִתְלוֹצֵץ), he lowers them down into Beri’ah (הוּא מוֹרִידָם עַד לְמַטָּה בִּבְרִיאָה), for the scorners blemish up to Arich (כִּי הַלֵּיצָנִים פּוֹגְמִים עַד אֲרִיךְ), and it is found that the scorners speak truth (נִמְצָא שֶׁהַלֵּיצָנִים דּוֹבְרִים אֱמֶת הֵם), only that it is in the manner of scornfulness (רַק שֶׁהוּא דֶּרֶךְ לֵיצָנוּת). And the source of the one hundred and twenty Elohim (וּמְקוֹר הַק״ך אֱלֹהִים) is the Achorayim [Back-aspects] of Ze’ir and Nukvah (הוּא הָאֲחוֹרַיִים שֶׁל זְעֵיר וְנוּקְבֵיהּ), which divide into sixty for the male (שֶׁנֶּחְלָקִים ס׳ לַזָּכָר) and sixty for the female (וְס׳ לַנְּקֵבָה), and they are one union (וְהֵם חִבּוּר אֶחָד), and this is what our Sages, of blessed memory, said (וְהַיְנוּ מַה שֶּׁאָמְרוּ ז״ל): “Adam haRishon was created as a double Partzuf” (אָדָם הָרִאשׁוֹן דּוּ פַּרְצוּפִין בְּרָאוֹ) (Berakhot 61a; Eruvin 18a), “and one back for both of them” (וְגַב אֶחָד לִשְׁנֵיהֶם), meaning one wall for both of them (דְּהַיְנוּ כּוֹתֶל אֶחָד לִשְׁנֵיהֶם), which is one hundred and twenty Elohim (שֶׁהוּא ק״ך אֱלֹהִים). And through the illumination of Arich (וּבְהֶאָרָה שֶׁל אֲרִיךְ), which gives separation between the adhesions of these one hundred and twenty (שֶׁנּוֹתֵן רֶוַח בֵּין הַדְּבֵקִים שֶׁל ק״ך אֵלּוּ), it sweetens them (מַמְתִּיקִים אוֹתָם), and the secret of Keri’at Shema (וְסוֹד קְרִיאַת שְׁמַע) is the secret of the Nesirah of the Name Chatakh (הוּא סוֹד הַנְּסִירָה שֶׁל שֵׁם חַתַ״ךְ), which we shall explain in its place (שֶׁנְּבָאֵר בִּמְקוֹמוֹ), and if he gives separation between the adhesions (וְאִם נוֹתֵן רֶוַח בֵּין הַדְּבָקִים), Gehinom is cooled for him (מְצַנְּנִים לוֹ גֵּיהִנָם), which is made from one hundred and twenty Elohim (שֶׁהוּא נַעֲשֶׂה מִק״ך אֱלֹהִים), and its root in impurity is one hundred and twenty-one (וְשָׁרְשׁוֹ שֶׁבַּטֻּמְאָה הֵם קכ״א), and this is: “Like a shadow that is not, he does not fear before God” (וְהוּא כְּצֵל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי אֱלֹהִים) (Ecclesiastes 8:13). For “Tzel” [shadow] equals one hundred and twenty Elohim in gematria (כִּי צֵל גִּימַטְרִיָּא ק״ך אֱלֹהִים), for they are the power of the Klipot and the judgments (כִּי הֵם כֹּחַ הַקְּלִיפּוֹת וְהַדִּינִין). And one who gives separation between the adhesions (וְהַנּוֹתֵן רֶוַח בֵּין הַדְּבֵקִים), Gehinom is cooled for him (מְצַנְּנִים לוֹ גֵּיהִנָם), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), and when he does not give separation between the adhesions of Keri’at Shema (וּכְשֶׁאֵינוֹ נוֹתֵן רֶוַח בֵּין הַדְּבֵקִים שֶׁל קְרִיאַת שְׁמַע), which correspond to the adhesions of Ze’ir Anpin and Nukvah (שֶׁהֵם כְּנֶגֶד הַדְּבֵקִים שֶׁל ז״א וְנוּקְבֵיהּ), then the Klipah enters (אָז הַקְּלִיפָּה נִכְנֶסֶת) and eats and wipes her mouth (וְאָכְלָה וּמָחֲתָה פִיהָ), and says: “I have committed no iniquity” (וְאָמְרָה לֹא פָעַלְתִּי אָוֶן) (Proverbs 30:20). For between the shoulders and between the thighs (כִּי בֵּין הַכְּתֵפַיִם וּבֵין הַשּׁוֹקַיִם), there is a hollow space (יֵשׁ חָלָל), [when they stand back to back] ([כְּשֶׁעוֹמְדִים אָחוֹר בְּאָחוֹר]), and there is an attachment there (וְשָׁם אֲחִיזָה) for the external ones and for the Klipot (לַחִיצוֹנִים וְלַקְּלִיפּוֹת), and that which the scorners give power through their scornfulness (וּמַה שֶּׁנּוֹתֵן הַלֵּיצִין כֹּחַ בְּלֵיצָנוּתוֹ), gives power to the one hundred and twenty Elohim (נוֹתֵן כֹּחַ לְק״ך אֱלֹהִים), which are equal to the number of “Letz” [scorner] (שֶׁהֵם כְּמִנְיַן לֵץ), therefore he falls into Gehinom (לְפִיכָךְ נוֹפֵל בְּגֵיהִנָם), and the hint to this is that the word “beGehinam” [in Gehinom] (וְהָרֶמֶז לָזֶה כִּי מִלַּת בְּגֵיהִנָם) equals “Letz” [scorner] in gematria (גִּימַטְרִיָּא לֵ״ץ), and this is what we said: he falls into Gehinom (וְזֶהוּ אָמַרְנוּ נוֹפֵל בְּגֵיהִנָם), which are the judgments (שֶׁהֵם הַדִּינִין). And therefore our Rabbis, of blessed memory, said (וְלָכֵן אָרְזַ״ל): “All scornfulness is forbidden except for scornfulness toward idolatry” (כָּל לֵיצָנוּתָא אֲסִירָא בַּר מִלֵּיצָנוּתָא דַּעֲבוֹדָה זָרָה) (Megillah 25b), for would that the judgments might rule over it (שֶׁהַלְוַאי יִשְׁלְטוּ בָהּ הַדִּינִין), and it emerges for us from this discussion (וְיָצָא לָנוּ מִנִּדּוֹן דִּידָן), that he removes the illumination of Arich Anpin from Ze’ir (שֶׁמְּסַלֵּק הֶאָרָה א״א מִזְּעֵיר), and the adhesions are not divided (וְהַדְּבֵקִים אֵינָם נֶחְלָקִים), and it is found that the great supernal illumination of Arich Anpin (נִמְצָא כִּי הֶאָרָה הָעֶלְיוֹנָה הַגְּדוֹלָה שֶׁל א״א), through a light matter and through a small sin (בְּדָבָר קַל וּבְחֵטְא מוּעָט), departs from illuminating the lower ones (מִסְתַּלֶּק מִלְּהָאִיר בַּתַּחְתּוֹנִים). However, in order to remove the lower illumination within all of them (אַךְ כְּדֵי לְסַלֵּק הֶאָרָה תַּחְתּוֹנָה שֶׁבְּכֻלָּם), for this certainly a great deed and great sins are required to remove it (לָזֶה וַדַּאי צָרִיךְ מַעֲשֶׂה גָדוֹל וַחֲטָאִים גְּדוֹלִים לְסַלְּקָהּ), and so is the matter here (וְכֵן הָעִנְיָן בְּכָאן), for the sin of scornfulness does not commit such a great iniquity (כִּי חֵטְא הַלֵּיצָנוּת אֵינוֹ עוֹשֶׂה כָּל כָּךְ עָוֹן), because it is but a light matter in the world (כִּי הוּא דָּבָר קַל בְּעָלְמָא), and it causes no evil deed whatsoever (וְאֵינוֹ גוֹרֵם שׁוּם מַעֲשֶׂה רַע), and even one who sits and does not engage in Torah is called “a seat of scorners” (וַאֲפִלּוּ יוֹשֵׁב וְאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא מוֹשַׁב לֵצִים), as it is said (שֶׁנֶּאֱמַר): “Fortunate is the man… and in the seat of scorners he did not sit, but rather in the Torah of Hashem is his desire, and in His Torah he meditates day and night” (אַשְׁרֵי הָאִישׁ... וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה) (Psalms 1:1–2). And through this he sustains the great illumination of Arich Anpin (וּבָזֶה הוּא מְקַיֵּים הֶאָרָה הַגְּדוֹלָה שֶׁל אֲרִיךְ אַנְפִּין), and if he does not engage in Torah (וְאִם אֵינוֹ עוֹסֵק בַּתּוֹרָה), then he removes the illumination of Arich Anpin from illuminating the lower ones (אָז הוּא מְסַלֵּק הֶָאַרַת א״א מִלְּהָאִיר בַּתַּחְתּוֹנִים). And he lacks the letter Yud (וְהוּא חָסֵר אוֹת יו״ד), namely the thorn of the Yud (דְּהַיְנוּ קוֹצוֹ שֶׁל יו״ד), which is the Yud itself (שֶׁהִיא יו״ד עַצְמָהּ), for from Abba and above the worlds are in the secret of the Yud of Havayah (כִּי מֵאַבָּא וּלְמַעְלָה הָעוֹלָמוֹת בְּסוֹד יו״ד שֶׁל הֲוָיָה). And this is the secret of the intention of the Great Zohar, Parashat Vayakhel, daf 390 (וְזֶהוּ סוֹד כַּוָּנַת הַזֹּהַר גָּדוֹל פָּרָשַׁת וַיַּקְהֵל דַּף ש״צ): “‘Meanwhile he saw Rabbi Yosi, who was contemplating matters of the world’ (אֲדַהֲכִי חָמָא לְרַבִּי יוֹסֵי דַּהֲוָה מְהַרְהֵר בְּמִילֵי דְעָלְמָא), ‘and was not engaging in Torah’ (וְלָא עָסִיק בְּתוֹרָה). And behold, he is ‘a seat of scorners’ (וַהֲרֵי הוּא מוֹשַׁב לֵצִים), and removes the illumination of Arich (וּמְסַלֵּק הֶאָרַת אֲרִיךְ). ‘Rabbi Yosi arose and rejoiced in words of Torah and stood before him’ (קָם רַבִּי יוֹסֵי וְחָדָא בְּמִילִין דְאוֹרַיְתָא וְקָם קַמֵּיהּ), ‘Rabbi Shimon looked at him and said to Rabbi Yosi: Now you are complete before Atik Yomin, and your image is complete’” (אִסְתַּכַּל בֵּיהּ רַבִּי שִׁמְעוֹן אָמַר לֵיהּ לְרַבִּי יוֹסֵי: הַשְׁתָּא אַנְתְּ שְׁלִים קַמֵּי עַתִּיק יוֹמִין, וְדִיּוּקְנָךְ שְׁלִים) (Zohar, Vayakhel 215a). And because of you returned the illumination of the head of Arich, which is Atik Yomin (וְחָזַר בְּגִינָךְ הֶאָרַת רֹאשׁ אֲרִיךְ שֶׁהִיא עַתִּיק יוֹמִין).