Chapter Fourteen (פֶּרֶק אַרְבָּעָה עָשָׂר)

In it shall be explained the sixth Tikkun of the Reisha DeEin [Head of Nothingness], called “For He desires kindness” (בּוֹ יִתְבָּאֵר תִּיקּוּן שִׁשִּׁי שֶׁל רֵישָׁא דְאֵין הַנִּקְרָא כִּי חָפֵץ חֶסֶד הוּא), and it is made from the Gevurah within this Atika (וְנַעֲשֶׂה מִגְּבוּרָה שֶׁבְּעַתִּיקָא זוֹ), and because it is Chesed in relation to that which is beneath it, it is called Chesed (וּמִפְּנֵי שֶׁהִיא חֶסֶד לְעֵרֶךְ מַה שֶּׁלְּמַטָּה מִמֶּנּוּ נִקְרֵאת חֶסֶד).

The sixth Tikkun of the Reisha DeEin [Head of Nothingness] is called “For He desires kindness” (הַתִּיקּוּן הַשִּׁשִּׁי שֶׁל רֵישָׁא דְאֵין שְׁמוֹ כִּי חָפֵץ חֶסֶד הוּא) (Micah 7:18), and it is made from the Gevurah within this Atika (וְנַעֲשֶׂה מִגְּבוּרָה שֶׁבְּעַתִּיקָא זוֹ), because it is entirely Chesed (מִפְּנֵי שֶׁהִיא כּוּלָּהּ חֶסֶד), therefore in relation to that which is beneath it, it is called Chesed (הֲרֵי לְעֵרֶךְ מַה שֶּׁלְּמַטָּה מִמֶּנָּה נִקְרֵאת חֶסֶד), as it is said, “For He desires kindness” (שֶׁנֶּאֱמַר כִּי חָפֵץ חֶסֶד הוּא), as explained in the Idra Rabba, Parashat Naso (כַּמְפוֹרָשׁ בְּאַדְרָא רַבָּא פָּרָשַׁת נָשֹׂא). And this is its language (וְזֶה לְשׁוֹנוֹ) (Zohar, Bamidbar 133b): “The sixth Tikkun: the hairs are arranged and ascend from below upward, and cover the nearness of the pleasant fragrance until the upper edge of the mouth, and the hair descends from one side to the other side of the opening of the lower path of the mouth” (תִּיקּוּנָא שְׁתִיתָאָה אִתְתַּקַּן שַׂעֲרֵי וְסָלִיק מִלְּרַע לְעֵילָא וְחָפֵי תְּקוּרְבָּאָה דְבוּסְמָא טָבָא עַד דְּרֵישָׁא דְפוּמָא דִלְעֵילָא וְנָחִית שַׂעֲרָא דְרֵישָׁא לְרֵישָׁא דְפִתְחָא דְאָרְחָא תַּתָּאָה דְפוּמָא).

The explanation is (פֵּירוּשׁ), the hairs ascend upward and cover the cheeks (הַשְּׂעָרוֹת עוֹלִים לְמַעְלָה וּמְכַסִּים הַלְּחָיַיִם), which are called “beds of spices” (הַנִּקְרָאִים עֲרוּגוֹת הַבְּשָׂמִים), rows of pleasant spices (שׁוּרוֹת הַבְּשָׂמִים הַטּוֹבִים), as it is written, “His cheeks are like beds of spices” (כִּדְכְתִיב לְחָיָיו כַּעֲרוּגַת הַבֹּשֶׂם) (Song of Songs 5:13). And so it is explained in this Idra [Assembly] (וְכֵן הוּא מְפוֹרָשׁ בְּאַדְרָא זוֹ), “What is the nearness of the fragrance? As one says, ‘like beds of spices,’ and not simply ‘beds’” (מַאי תְּקוּרְבָּאָה דְבוּסְמָא כְּמָאן דְּאַתְּ אִימַר כַּעֲרוּגוֹת וְלָא עֲרוּגוֹת), see there (עַיֵּין שָׁם). And these hairs that cover the cheeks cover the entire width of the cheeks (וְאֵלּוּ הַשְּׂעָרוֹת הַמְכַסִּים הַלְּחָיַיִם הֵם מְכַסִּים כָּל רֹחַב הַלְּחָיַיִם), and reach until the upper edge of the mouth (וּמַגִּיעִים עַד רֵישָׁא דְפוּמָא דִלְעֵילָא), meaning until the hairs of the upper lip (רָצָה לוֹמַר עַד הַשְּׂעָרוֹת שֶׁל הַשָּׂפָה הָעֶלְיוֹנָה). And just as the hairs ascend from below upward (וּכְשֵׁם שֶׁהַשְּׂעָרוֹת עוֹלִים מִלְּמַטָּה לְמַעְלָה), so too the hairs descend from the edge of the upper lip to the edge of the opening of the lower path of the mouth (כָּךְ הַשְּׂעָרוֹת יוֹרְדִים מֵרֵישָׁא דְשָׂפָה עֶלְיוֹנָה לְרֵישָׁא דְפִתְחָא דְאָרְחָא תַּתָּאָה דְפוּמָא). And this is what he means when he says, “and the hair descends from the edge” (וְהַיְינוּ דְּקָאָמַר וְנָחִית שַׂעֲרָא דְרֵישָׁא), namely the edge of the mouth mentioned above (הַיְינוּ רֵישָׁא דְפוּמָא הַנִּזְכָּר).

And if you should say (וְאִם תֹּאמַר), are not these hairs that cover the cheeks already included in the first Tikkun where it says, “It descends in beauty to the beginning of the lips” (וַהֲלוֹא אֵלֶּה הַשְּׂעָרוֹת הַמְכַסִּים הַלְּחָיַיִם הֵם בַּתִּיקּוּן הָרִאשׁוֹן דְּקָאָמַר נָחִית בְּשַׁפִּירוּ בְּרֵישָׁא דְשַׂפְּוָון), if so, how do we count them in the sixth Tikkun (אִם כֵּן אֵיךְ אָנוּ חוֹשְׁבִין אוֹתָם בַּתִּיקּוּן שִׁשִּׁי). It may be answered (וְיֵשׁ לוֹמַר), that when it says above, “It descends in beauty” (דְּהָא קָאָמַר לְעֵיל נָחִית בְּשַׁפִּירוּ), the intention is not all the hairs, but only a single strand (אֵין הַכַּוָּנָה עַל כָּל הַשְּׂעָרוֹת אֶלָּא עַל חוּט אֶחָד בִּלְבַד). And so it is explicitly explained in the Idra [Assembly], and this is its language (וְכֵן הוּא מְפֹרָשׁ בְּאַדְרָא וְזֶה לְשׁוֹנוֹ): “The first Tikkun: the hairs are arranged from above and begin from that Tikkun of the hair of His head, which ascends in its Tikkunim above the ear, and descends before the opening of the ear in one strand, in proper measure, until the edge of the mouth” (תִּיקּוּנָא קַדְמָאָה מִתְתַּקַּן שַׂעֲרֵי מִלְּעֵילָא וְשָׁארֵי מֵהַהוּא תִּיקּוּנָא דְשַׂעַר רֵישֵׁיהּ דְסָלִיק בְּתִיקּוּנוֹי לְעֵילָא מֵאוּדְנוֹי וְנָחִית מִקֳּמֵי פִּתְחָא דְאוּדְנִין בְּחַד חוּטָא בְּשִׁיקוּלָא טָבָא עַד רֵישָׁא דְפוּמָא).

And afterward, concerning the sixth Tikkun, he said (וְאָמַר אַחַר כָּךְ בַּתִּיקּוּן שִׁשִּׁי), “Rabbi Yisa arose, opened, and said: ‘And My kindness shall not depart from you,’ and it is written, ‘And with everlasting kindness have I had mercy upon you.’ These verses are difficult in relation to one another” (קָם רַבִּי יִיסָא פָּתַח וְאָמַר וְחַסְדִּי מֵאִתָּךְ לֹא יָמוּשׁ וּכְתִיב וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ הָנֵי קְרָאֵי קַשְׁיָין אַהֲדָדֵי). The explanation is (פֵּירוּשׁ), Rabbi Yosi opened and said, “And My kindness shall not depart from you” (רַבִּי יוֹסֵי פָּתַח וְאָמַר וְחַסְדִּי מֵאִתָּךְ לֹא יָמוּשׁ) (Isaiah 54:10), speaking in the hidden manner concerning this Atika (מְדַבֵּר בְּדֶרֶךְ הַנִּסְתָּר בְּעַתִּיקָא זֶה). And he was troubled by the fact that it says, “shall not depart” (וְהוּקְשָׁה לוֹ מִדְּאָמַר לֹא יָמוּשׁ), implying that kindness is permanently established within Him forever (שֶׁהָיָה קָבוּעַ בּוֹ הַחֶסֶד לְעוֹלָם). If so, why does the promise afterward become more limited, saying, “And with everlasting kindness have I had mercy upon you” (אִם כֵּן לָמָּה מְמַעֵט אַחַר כָּךְ הַהַבְטָחָה וְאָמַר וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ) (Isaiah 54:8), which implies that kindness is not permanently established within Him forever (מַשְׁמַע שֶׁאֵינוֹ קָבוּעַ בּוֹ הַחֶסֶד לְעוֹלָם), since it says, “I have had mercy upon you” (מִדְּאָמַר רִחַמְתִּיךְ), and anything that comes through mercy is not permanently fixed (וְכָל דָּבָר שֶׁבָּא בְּכֹחַ הָרַחֲמִים אֵינוֹ קָבוּעַ).

And he answered (וְתֵירֵץ), “There is a kindness that is inward” (אִית חֶסֶד דִלְגָאו), namely this Tikkun whose name is “For He desires kindness” (הַיְינוּ תִּיקּוּן זֶה שֶׁשְּׁמוֹ כִּי חָפֵץ חֶסֶד הוּא), and it is called “the inward kindness” (וְהוּא נִקְרָא חֶסֶד דִלְגָאו), because it is the Neshamah within this Atika (מִשּׁוּם שֶׁהוּא הַנְּשָׁמָה שֶׁבְּעַתִּיקָא זֶה). For you already know (שֶׁכְּבָר יָדַעְתָּ), that the Neshamah of the seven Tikkunim [Rectifications], 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] (שֶׁהוּא מִן הַשִּׁבְעָה תִּיקּוּנִים ג״ט קר״ע פ״ח שֶׁיֵּשׁ בְּעַתִּיקָא זֶה), is from the seven Sefirot from Chesed and below of the Reisha DeLa Ityada [the Unknowable Head], called Atik Yomin [Ancient of Days] (וְהוּא מִן שֶׁבַע סְפִירוֹת מֵחֶסֶד וּלְמַטָּה שֶׁל רֵישָׁא דְלָא אִתְיְדַע הַנִּקְרָא עַתִּיק יוֹמִין), and therefore this Atika is here called Atik Yomin [Ancient of Days] (וְלָזֶה נִקְרָא כָּאן עַתִּיקָא זֶה עַתִּיק יוֹמִין), after the name of those Sefirot [Emanations] of the Reisha DeLa Ityada [the Unknowable Head] that are included within this Atika (עַל שֵׁם אוֹתָן הַסְּפִירוֹת שֶׁל רֵישָׁא דְלָא אִתְיְדַע הַכְּלוּלִים בְּעַתִּיקָא זֶה), and give it life, as stated (וְנוֹתְנִים לוֹ חַיּוּת כָּאָמוּר). And because the Chesed of this Tikkun [Rectification] is bestowed from the Chesed of the Reisha DeLa Ityada [the Unknowable Head], which is like the soul within the body (וּלְפִי שֶׁחֶסֶד שֶׁל הַתִּיקּוּן זֶה נִשְׁפָּע מִן הַחֶסֶד שֶׁל רֵישָׁא דְלָא אִתְיְדַע שֶׁהוּא כְּמוֹ הַנְּשָׁמָה שֶׁהִיא בְּתוֹךְ הַגּוּף), it is called “the inward kindness” (נִקְרָא חֶסֶד דִלְגָאו) (Zohar, Bamidbar 133b), and concerning this Chesed [Kindness], Atika was promised that it would never depart from it (וְעַל חֶסֶד זֶה הוּבְטַח עַתִּיקָא שֶׁלֹּא יָמוּשׁ מִמֶּנּוּ [הַחֶסֶד] לְעוֹלָם).

For these attributes do not depend upon themselves on the actions of those below (כִּי אֵלֶּה הַמִּדּוֹת אֵינָם תְּלוּיִים בְּעַצְמָם בְּמַעֲשֵׂה הַתַּחְתּוֹנִים), and therefore they illuminate forever in their place (וְלָזֶה הֵם מְאִירִים לְעוֹלָם בִּמְקוֹמָם), but they do not illuminate below to sweeten the judgments of Ze’ir Anpin and to complete its Thirteen Tikkunim [Rectifications] and the nine of its Nukvah (אֲבָל לֹא מְאִירִים לְמַטָּה לְמַתֵּק דִּינֵי זְעֵיר וּלְהַשְׁלִים לוֹ י״ג תִּיקּוּנָיו וְלְנוּקְבֵיהּ ט׳), except through the actions of those below (כִּי אִם בְּמַעֲשֵׂה הַתַּחְתּוֹנִים). And what it says, “And with everlasting kindness have I had mercy upon you” (וּמַה שֶּׁאָמַר וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ) (Isaiah 54:8), refers to another Chesed [Kindness] formed from the Gulgalta [Skull] itself (הַיְינוּ חֶסֶד אַחֵר שֶׁנַּעֲשָׂה מִמֶּנָּה גֻּלְגַּלְתָּא עַצְמָהּ), and it is called “the outward kindness” (וְהוּא נִקְרָא חֶסֶד דִלְבַר), because all seven 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] (מִפְּנֵי שֶׁכָּל הַשִּׁבְעָה ג״ט קר״ע פ״ח) are vessels for the seven Sefirot [Emanations] of the Reisha DeLa Ityada [the Unknowable Head], which give life and power to these seven Tikkunim [Rectifications] within this Atika (הֵם כֵּלִים לְשֶׁבַע סְפִירוֹת שֶׁל רֵישָׁא דְלָא אִתְיְדַע הַנּוֹתְנִים חַיּוּת וְכֹחַ לְאֵלּוּ הַז׳ תִּיקּוּנִים שֶׁבְּעַתִּיקָא זוֹ). And just as the vessels are outward (וּכְשֵׁם שֶׁהַכֵּלִים הֵם לְבַר), so this Chesed [Kindness] is outward with respect to Arich Anpin (כָּךְ חֶסֶד זֶה הוּא לְבַר לַאֲרִיךְ), which is the Chesed [Kindness] of the Reisha DeLa Ityada [the Unknowable Head] (שֶׁהוּא חֶסֶד שֶׁל רֵישָׁא דְלָא אִתְיְדַע). And there is another reason, which is the primary one, why it is called “outward” (וְעוֹד יֵשׁ טַעַם אַחֵר וְהוּא עִיקָר לָמָּה נִקְרָא דִלְבַר), for you already know (שֶׁכְּבָר יָדַעְתָּ) that the Keter and Chokhmah of this Atika become the Gulgalta [Skull] (שֶׁכֶּתֶר וְחָכְמָה שֶׁל עַתִּיקָא נַעֲשֶׂה מִמֶּנָּה הַגֻּלְגַּלְתָּא), and they enter and spread throughout the body of Arich Anpin (וְהֵם נִכְנָסִין וּמִתְפַּשְּׁטִין בְּגוּפוֹ שֶׁל אֲרִיךְ), and they are like a soul to him (וְהֵם כְּמוֹ נְשָׁמָה אֵלָיו).

And from the Binah of Atika is formed the Gulgalta [Skull] of Abba and Imma (וּמִן הַבִּינָה שֶׁל עַתִּיקָא נַעֲשֶׂה מִמֶּנָּה גֻּלְגַּלְתָּא שֶׁל אַבָּא וְאִמָּא), and from the Chesed of Atika is formed the Partzuf of Abba (וּמִן הַחֶסֶד שֶׁל עַתִּיקָא נַעֲשֶׂה פַּרְצוּף אַבָּא), and from the Gevurah the Partzuf of Imma (וּמִן הַגְּבוּרָה פַּרְצוּף אִמָּא), and from the Tiferet comes the union of Abba and Imma (וּמִן הַתִּפְאֶרֶת בָּא הַזִּוּוּג שֶׁל אַבָּא וְאִמָּא), and from the Netzach is built Ze’ir Anpin (וּמִן הַנֵּצַח נִבְנָא זְעֵיר), and from the Hod comes its Nukvah (וּמִן הַהוֹד [בָּאָה] נוּקְבֵיהּ), and the Yesod of Atika unites them (וִיסוֹד שֶׁל עַתִּיקָא מְזַוְּגָם). And you already know that Netzach, Hod, and Yesod are always called outside the body (וּכְבָר יָדַעְתָּ שֶׁנה״י הֵם נִקְרָאִים לְעוֹלָם לְבַר מִגּוּפָא). Alternatively, Ze’ir Anpin and its Nukvah, which are formed from Netzach, Hod, and Yesod, are always called outside the body (אִי נָמֵי זְעֵיר וְנוּקְבֵיהּ הַנַּעֲשִׂים מִנה״י הֵם נִקְרָאִים לְעוֹלָם לְבַר מִגּוּפָא). And because the Netzach, Hod, and Yesod of Atika, from which Ze’ir Anpin and its Nukvah were formed, were included from the Chesed of Atika (וּלְפִי שֶׁנה״י שֶׁל עַתִּיקָא שֶׁנַּעֲשָׂה מֵהֶם זְעֵיר וְנוּקְבֵיהּ הָיוּ כְּלוּלִים מִן הַחֶסֶד שֶׁל עַתִּיקָא), for you already know that every Sefirah is included from ten (שֶׁכְּבָר יָדַעְתָּ שֶׁכָּל סְפִירָה כָּלוּל מֵעֶשֶׂר), therefore it is called “the outward kindness” (וְלָזֶה נִקְרָא חֶסֶד דִלְבַר), and they are called “world” (וְהֵם נִקְרָאִים עוֹלָם). And they are included within the Chesed of Atika (וְהֵם כְּלוּלִים מִן הַחֶסֶד שֶׁל עַתִּיקָא), and they benefit from this Gevurah within Atika (וְנֶהֱנִים מֵהַגְּבוּרָה זוֹ שֶׁבְּעַתִּיקָא), for from the Gevurah of Atika is formed the Partzuf of Imma (שֶׁהֲרֵי מִן הַגְּבוּרָה שֶׁל עַתִּיקָא נַעֲשֶׂה פַּרְצוּף אִימָא), and Imma gave birth to Ze’ir Anpin and its Nukvah (וְאִימָא יָלְדָה לִזְעֵיר וְנוּקְבֵיהּ), and this is what is written (וְהַיְינוּ דִּכְתִיב), “The world is built through kindness” (עוֹלָם חֶסֶד יִבָּנֶה) (Psalms 89:3), for the Gevurah within this Atika is Chesed [Kindness] in relation to that which is below it (שֶׁהַגְּבוּרָה שֶׁבְּעַתִּיקָא זוֹ הוּא חֶסֶד לְעֵרֶךְ מַה שֶּׁלְּמַטָּה), and because Ze’ir Anpin and its Nukvah and the rest of the worlds illuminate according to the actions of those below (וּלְפִי שֶׁזְּעֵיר וְנוּקְבֵיהּ וּשְׁאָר עוֹלָמוֹת מְאִירִין בְּמַעֲשֵׂה הַתַּחְתּוֹנִים), and when Yisrael are not worthy then this Gevurah does not illuminate to Ze’ir Anpin and its Nukvah (וּכְשֶׁאֵין יִשְׂרָאֵל הֲגוּנִים אָז אֵינוֹ מֵאִיר גְּבוּרָה זוֹ לִזְעֵיר וּנוּקְבֵיהּ), therefore Atika was not promised that it would “not depart” (לָזֶה לֹא הוּבְטַח עַתִּיקָא שֶׁלֹּא יָמוּשׁ). And afterward he said, “This is called the corner of the beard” (וְאָמַר אַחַר כָּךְ דְּאִקְרֵי פְּאַת הַזָּקָן) (Zohar, Bamidbar 133b), namely as was said above, “and the hair descends from the edge to the edge of the opening of the lower path of the mouth” (הַיְינוּ כְּמוֹ שֶׁאָמַר לְעֵיל וְנָחִית שַׂעֲרָא דְרֵישָׁא לְרֵישָׁא דְפִתְחָא דְאָרְחָא תַּתָּאָה דְפוּמָא), for those hairs covering the cheeks are not called the corner of the beard (דְּאֵלּוּ הַשְּׂעָרוֹת הַמְכַסִּים הַלְּחָיַיִם לֹא נִקְרָאִים פְּאַת הַזָּקָן). And afterward he said, “For the Kohen comes from this side” (וְאַחַר כָּךְ אָמַר דְּכֹהֵן מִסִּטְרָא דָא קָא אָתֵי). You already know that Moshe comes from the Netzach of Abba (כְּבָר יָדַעְתָּ דְּמֹשֶׁה בָּא מִן נֵצַח אַבָּא), and Aharon from the Hod of Imma (וְאַהֲרֹן מִן הוֹד אִימָא), and when the Netzach, Hod, and Yesod of Abba were included within the Netzach, Hod, and Yesod of Imma face to face (וּכְשֶׁנִּכְלְלוּ נה״י דְּאַבָּא בְּתוֹךְ נה״י שֶׁל אִימָא פָּנִים בְּפָנִים), then the Hod of Abba entered into the Netzach of Imma (אָז הוֹד שֶׁל אַבָּא נִכְנַס בְּנֵצַח אִימָא), and the Netzach of Abba into the Hod of Imma (וְנֵצַח שֶׁל אַבָּא בְּהוֹד אִימָא), thus Aharon emerged from the Netzach of Imma (נִמְצָא שֶׁאַהֲרֹן יָצָא מִנֵּצַח אִימָא), and Moshe from the Hod of Imma (וּמֹשֶׁה מֵהוֹד אִימָא). Therefore the Kabbalists associated Moshe with Hod and Aharon with Chesed [Kindness], namely the Netzach of Imma (לָכֵן כִּנּוּ הַמְקֻבָּלִים מֹשֶׁה לְהוֹד וְאַהֲרֹן לְחֶסֶד דְּהַיְינוּ נֵצַח אִמָּא), but nevertheless the root of Moshe is from Abba and Aharon from Imma (אֲבָל מִכָּל מָקוֹם מֹשֶׁה שָׁרְשׁוֹ מִן אַבָּא וְאַהֲרֹן מִן אִימָא), and she is built from this Gevurah within Atika from which this Tikkun [Rectification] was made (וְהִיא בְּנוּיָה מֵהַגְּבוּרָה זוֹ שֶׁבְּעַתִּיקָא שֶׁנַּעֲשָׂה מִמֶּנָּה תִּיקּוּן זֶה), thus Aharon emerged from this side (נִמְצָא שֶׁאַהֲרֹן יָצָא מִסִּטְרָא דָא).

And the commentators reversed his words (וְהַמְחַבְּרִים הָיוּ מְהַפְּכִים דְּבָרָיו), and did not understand the ultimate depth of this explanation (וְלֹא הֵבִינוּ לְאַחֲרִית וְעָמְקוּת הַפְּשָׁט הַזֶּה). And afterward he said (וְאָמַר אַחַר כָּךְ), “And this Chesed of the Atik of Atikin [Ancient of Ancients] is true Chesed ” (וְהַאי חֶסֶד דְּעַתִּיק דְּעַתִּיקִין הוּא חֶסֶד דְּקוּשְׁטָא), because its root comes through the Tiferet of the Reisha DeLa Ityada [the Unknowable Head], as explained in the Idra Zuta [Lesser Assembly] (לְפִי שֶׁשָּׁרְשׁוֹ בָּא דֶּרֶךְ ת״ת שֶׁל רֵישָׁא דְלָא אִתְיְדַע כַּמְפוֹרָשׁ בְּאַדְרָא זוּטָא), namely Tiferet of Truth (הַיְינוּ ת״ת אֱמֶת). And he said, “And therefore it is written, ‘For He desires kindness’” (וְאָמַר וּבְגִין כָּךְ כְּתִיב כִּי חָפֵץ חֶסֶד הוּא) (Micah 7:18), meaning (כְּלוֹמַר), that the word “He” everywhere indicates something concealed (כִּי מִלַּת הוּא בְּכָל מָקוֹם מוֹרָה עַל דָּבָר נֶעְלָם), namely the life-force of the Neshamah of this Atika (וְהַיְינוּ חַיּוּת הַנְּשָׁמָה שֶׁל עַתִּיקָא זֶה). And in Sifra deTzniuta it says concerning this Tikkun (וּבְסִפְרָא דִצְנִיעוּתָא אוֹמֵר עַל תִּיקּוּן זֶה), “It covers the nearness of the pleasant fragrance up to the upper edge” (חָפֵי תְּקוּרְבָּאָה דְבוּסְמָא לְרֵישָׁא דִלְעֵילָא), and this is the sixth Tikkun [Rectification], whose name is “For He desires kindness” (וְהוּא תִּיקּוּן שִׁשִּׁי שְׁמוֹ כִּי חָפֵץ חֶסֶד הוּא), and we have already explained it according to its proper arrangement (וּכְבָר בֵּאַרְנוּ אוֹתוֹ עַל מַתְכּוּנָתוֹ).