Chapter Nine (פֶּרֶק תְּשִׁיעִי)

This Tikkun of El, namely “Mi El Kamokha [Who is a God like You]” (זֶה הַתִּיקּוּן שֶׁל אֵל דְּהַיְינוּ מִי אֵל כָּמוֹךָ) (Micah 7:18), is in the Malkhut of Ein (הוּא בְּמַלְכוּת דְּאֵין), which is influenced from the Malkhut of the Reisha DeLa Ityada [the Unknowable Head] (שֶׁהִיא מֻשְׁפַּעַת מִמַּלְכוּת דְּלָא אִתְיְדַע), and surrounded by the Malkhut of Arich Anpin (וּמוּקֶפֶת מִמַּלְכוּת דַאֲרִיךְ), and clothed by it externally (וּמְלוּבֶּשֶׁת מִמֶּנּוּ בַּחוּץ). And the matter is (וְהָעִנְיָן הוּא), Rashbi, peace be upon him, went with his disciples to the field (שֶׁרַשְׁבִּ״י ע״ה הָלַךְ עִם תַּלְמִידָיו לַשָּׂדֶה), and they performed adjurations and names through their master Rashbi (וְעָשׂוּ הַשְׁבָּעוֹת וְשֵׁמוֹת עַל יְדֵי רַבָּם רַשְׁבִּ״י), who is the source of the channel of Chokhmah [Wisdom], which is bestowed through him to the world (שֶׁהוּא מְקוֹר צִנּוֹר הַחָכְמָה הַנִּשְׁפָּע עַל יָדוֹ לָעוֹלָם). And he saw that the world was collapsing (וְרָאָה שֶׁהָעוֹלָם מִתְמוֹטֵט), and the Tikkunim [Rectifications] were not rectified and illuminating below (וְלֹא הָיוּ הַתִּיקּוּנִים מְתוּקָנִים וּמְאִירִים לְמַטָּה), and joined, one woman with her sister (וּמְשֻׁלָּבִים אִשָּׁה אֶל אֲחוֹתָהּ). For when we do not engage in Torah and good deeds properly, and do not involve ourselves in the rectification of these secrets (כִּי כַּאֲשֶׁר אֲנַחְנוּ אֵינָם מְסַגְּלִים תּוֹרָה וּמַעֲשִׂים טוֹבִים כָּרָאוּי וְאֵינָם עוֹסְקִים בְּתִיקּוּן הַסּוֹדוֹת הָאֵלֶּה), then each one of the Three Heads [Tlat Reishin] departs from above its companion (אֲזַי כָּל אֶחָד מִן הַתְּלַת רֵישִׁין מִסְתַּלֵּק מֵעַל חֲבֵירוֹ), and they do not illuminate below (וְאֵינָם מְאִירִים לְמַטָּה), and the Netzach, Hod, and Yesod, namely the legs of Adam Kadmon that are within the Tehiru (וְנֵה״י דְּהַיְינוּ רַגְלֵי אָדָם קַדְמוֹן אֲשֶׁר הֵם בְּתוֹךְ הַטְּהִירוּ), are not in the secret of the balance [Matkela] (אֵינָם בְּסוֹד הַמַּתְקְלָא), as I mentioned this secret above in the previous chapters, according to what is needed for this matter (כַּאֲשֶׁר זָכַרְתִּי זֶה הַסוֹד לְמַעְלָה בַּפְּרָקִים הַקּוֹדְמִים מַה שֶּׁצֹּרֶךְ לְעִנְיָן זֶה). Therefore the holy Chasid [Pious One], the spark of Moshe Rabbeinu, peace be upon him, rectified the Three Heads [Tlat Reishin] “in this beginning of the exile” (לָכֵן הֶחָסִיד הַקָּדוֹשׁ נִיצוֹץ מֹשֶׁה רַבֵּינוּ ע״ה תִּקֵּן הַתְּלַת רֵישִׁין בְּגָלוּת הֶחָל הַזֶּה), through the intentions and yichudim [unifications] that he gave them (בְּכַוָּנוֹת וְיִחוּדִים שֶׁנָּתַן לָהֶם), until they saw the Thirteen Tikkunim [Rectifications] illuminating before them like the light of the sun in its might (עַד שֶׁרָאוּ הַי״ג תִּיקּוּנִים מְאִירִים לִפְנֵיהֶם כְּאוֹר הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ), as he says in the second Tikkun, “Bearer of iniquity” (כַּאֲשֶׁר אוֹמֵר בַּתִּיקּוּן הַשֵּׁנִי נוֹשֵׂא עָוֹן). In the words of Rabbi Chizkiyah, peace be upon him, who said (בְּדִבְרֵי רַבִּי חִזְקִיָּהוּ ע״ה שֶׁאָמַר), “I was gazing, and behold I saw a precious light illuminating to the three hundred and twenty-five regions” (מִסְתַּכֵּל הֲוֵינָא וַאֲרוּ חָמִית נְהוֹרָא יַקִּירָא דְּנָהִיר לִשְׁכ״ה עִיבָר). And all the more so he saw Rashbi, the soul of the spirit of our nostrils, he himself, who said (וּמִכָּל שֶׁכֵּן שֶׁרָאָה [אֶת] הָרַשְׁבִּ״י נִשְׁמַת רוּחַ אַפֵּינוּ הוּא עַצְמוֹ שֶׁאָמַר), that he saw all the Thirteen Tikkunim [Rectifications] illuminating before him (שֶׁרָאָה כָּל הַי״ג תִּיקּוּנִים מֵאִיר לְפָנָיו), and returning and establishing themselves in their proper place (וְחוֹזְרִים וּמַעֲמִידִים עַצְמָם בִּמְקוֹמָם הָרָאוּי לָהֶם). And furthermore he said (וְעוֹד אָמַר), that he saw what no person had ever seen from the day that Moshe Rabbeinu, peace be upon him, stood a second time with the second tablets upon Mount Sinai (שֶׁרָאָה מַה שֶּׁלֹּא רָאָה שׁוּם אָדָם מֵעוֹלָם מִיּוֹם שֶׁעָמַד מֹשֶׁה רַבֵּינוּ ע״ה פַּעַם שֵׁנִית בְּלוּחוֹת שְׁנִיּוֹת עַל הַר סִינַי). And Moshe Rabbeinu, peace be upon him, merited this light when he ascended the second time upon Mount Sinai (וְאֶל זֶה הָאוֹר זָכָה מֹשֶׁה רַבֵּינוּ ע״ה כְּשֶׁעָלָה פַּעַם שֵׁנִית עַל הַר סִינַי), and Rashbi, peace be upon him, who was a spark of his soul, also ascended to this light (וְגַם רַשְׁבִּ״י ע״ה הָיָה נִיצוֹץ נִשְׁמָתוֹ נִתְעַלָּה לְזֶה הָאוֹר), but not to the light of the first tablets (אֲבָל לֹא לְאוֹר לוּחוֹת הָרִאשׁוֹנוֹת), for one thousand portions of the supernal radiance were diminished from him (כִּי נִתְמַעֲטוּ מִמֶּנּוּ אֶלֶף חוּלָקִין שֶׁל זִיהֲרָא עִלָּאָה). And this is the secret of the small Aleph of the word “Vayikra” [And He called] (וְזֶהוּ סוֹד הָאָלֶ״ף קְטַנָּה שֶׁל מִלַּת וַיִּקְרָא), for at first Rashbi was below (כִּי מִתְּחִלָּה הָיָה רַשְׁבִּ״י לְמַטָּה), and afterward he ascended like Moshe (וְאַחַר כָּךְ עָלָה כְּמֹשֶׁה), but his light was like the second time and not like the first time when he ascended to Sinai (אַךְ נְהוֹרֵיהּ כְּזִמְנָא תַנְיָינָא וְלָא כְּקַדְמָאָה דְּסָלִיק לְסִינַי). For then the level of Moshe Rabbeinu, peace be upon him, was great and abundant for the sake of Yisrael (כִּי אָז הָיְתָה מַעֲלַת מֹשֶׁה רַבֵּינוּ ע״ה גְּדוֹלָה וְרַבָּה בִּשְׁבִיל יִשְׂרָאֵל), in the secret of “And Hashem became angry with me for your sake” (בְּסוֹד וַיִּתְעַבֵּר יְ־יָ בִּי לְמַעַנְכֶם) (Deuteronomy 3:26), that he returned to the impregnation of smallness (שֶׁחָזַר לְעִיבּוּר הַקַּטְנוּת), like Ze’ir Anpin which possesses smallness, impregnation, and Mochin (כְּמוֹ זְעֵיר שֶׁיֵּשׁ בּוֹ קַטְנוּת עִיבּוּר מוֹחִין), so too in every person are these three gilgulim [reincarnations], understand this (כָּךְ בְּכָל אָדָם ג׳ גִּלְגּוּלִים אֵלֶּה וְהָבֵן). But Rav Hamnuna Saba, peace be upon him, was also a spark of the soul of Moshe Rabbeinu, peace be upon him (אֲבָל רַב הַמְנוּנָא סָבָא ע״ה הָיָה גַּם הוּא נִיצוֹץ מֹשֶׁה רַבֵּינוּ ע״ה), and he ascended to the spark of the light of the first tablets (וְנִתְעַלָּה לְנִיצוֹץ אוֹר לוּחוֹת רִאשׁוֹנוֹת), and this is the secret of the praise with which they praise him in the Zohar, Parashat Bereshit (וְזֶהוּ סוֹד הַשֶּׁבַח שֶׁמְּשַׁבְּחִים אוֹתוֹ בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית). And Rashbi wept to see him after the death of this Rav Hamnuna Saba (וּבָכָה רַשְׁבִּ״י לִרְאוֹתוֹ אַחֲרֵי מוֹתוֹ שֶׁל רַב הַמְנוּנָא סָבָא זֶה), and there he recounts an awesome incident concerning him (וּמְסַפֵּר מַעֲשֶׂה נוֹרָא מִמֶּנּוּ שָׁם), and also in Parashat Vayechi he says (וְגַם בְּפָרָשַׁת וַיְחִי אוֹמֵר), “These foolish Babylonians did not know the greatness of Rav Hamnuna Saba who was among them” (הָנֵי בַּבְלָאֵי טִפְשָׁאֵי לָא הֲווֹ יָדְעִין שִׁבְחֵיהּ דְּרַב הַמְנוּנָא סָבָא דַּהֲוָה בֵּינַיְיהוּ). And we shall return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), the disciples of Rashbi, peace be upon him, cleaved with exceedingly great cleaving (תַּלְמִידֵי רַשְׁבִּ״י ע״ה נִתְדַּבְּקוּ דְּבֵקוּת גָּדוֹל מְאֹד), until their faces illuminated like the light of the sun in its might (עַד שֶׁהָיוּ פְּנֵיהֶם מְאִירִים כְּאוֹר הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ), and three of them cleaved with such great and exalted cleaving unlike what they had been accustomed to from earlier times (וּשְׁלשָׁה מֵהֶם נִדְבְּקוּ בִּדְבֵקוּת גָּדוֹל וְרָם כָּל כָּךְ מַה שֶּׁלֹּא הוּרְגְּלוּ מִקַּדְמַת דְּנָא), and they died through the kiss of death (וּמֵתוּ מִיתַת נְשִׁיקָה). And they attached themselves to that parsa [partition] where the Tikkunim [Rectifications] are (וְדָבְקוּ עַצְמָם בְּהַהוּא פַּרְסָא אֲשֶׁר שָׁם הֵם הַתִּיקּוּנִים), and there they complete their light through the Mayin Nukvin [Feminine Waters] that they elevated (וּבָהֶם יַשְׁלִימוּ אוֹרָם עַל יְדֵי מַיִן נוּקְבִין שֶׁהֶעֱלוּ), and they still continue rectifying there (וְעוֹדָם מְתַקְּנִים שָׁם). And concerning this it is said (וְעַל זֶה נֶאֱמַר), “With his firstborn he shall found it, and with his youngest he shall set up its gates” (בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ) (Joshua 6:26). And thus Rachel died when the twelve tribes were completed (וְכֵן רָחֵל מֵתָה כְּשֶׁנִּשְׁלְמוּ תְּרֵין־עָשַׂר שִׁבְטִין), and likewise Betzalel and Chur would have died immediately after the building of the Mishkan [Tabernacle] (וְכֵן בְּצַלְאֵל וְחוּר הָיוּ מֵתִים תֵּכֶף אַחַר בִּנְיַן הַמִּשְׁכָּן), and likewise Nadav and Avihu, as it is said, “Through those near to Me I shall be sanctified” (וְכֵן נָדָב וַאֲבִיהוּא שֶׁנֶּאֱמַר בִּקְרֹבַי אֶקָּדֵשׁ) (Leviticus 10:3), and likewise all the generation of King Shlomo, peace be upon him, who occupied themselves with the building of the Beit HaMikdash [Holy Temple], died (וְכֵן כָּל דּוֹרוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ ע״ה שֶׁעָסְקוּ בְּבִנְיַן בֵּית הַמִּקְדָּשׁ מֵתוּ), and a miracle was performed for them and their wives were found pure and conceived on that very night and gave birth to a male child (וְנַעֲשָׂה לָהֶם נֵס וּמָצְאוּ נְשֵׁיהֶם טְהוֹרוֹת וְנִתְעַבְּרוּ בְּאוֹתוֹ הַלַּיְלָה וְיָלְדוּ בֵּן זָכָר). Meaning (רָצָה לוֹמַר), when they died immediately and did not require yibbum [levirate marriage] and chalitzah [release from levirate marriage] (כְּשֶׁמֵּתוּ תֵּכֶף וְלֹא הוּצְרְכוּ לִידֵי יִבּוּם וַחֲלִיצָה), and a generation is above twenty years (וְדוֹר הוּא לְמַעְלָה מֵעֶשְׂרִים שָׁנָה), and how exceedingly sweet, like honeycomb, are the words of our Rabbis of blessed memory in Sanhedrin concerning that matter (וּמַה מְאֹד מָתְקוּ כְּמוֹ צוּף דִּבְרֵי חֲזַ״ל בְּסַנְהֶדְרִין בְּאוֹתוֹ עִנְיָן) (Sanhedrin 22b), and without this it remains without explanation and understanding (וּבִלְתִּי זֹאת הוּא בְּלֹא פֵּירוּשׁ וְלֹא הֲבָנָה). And likewise Boaz died on the day after the first union (וְכֵן בֹּעַז אַחַר בְּעִילָה רִאשׁוֹנָה מֵת לְמָחֳרָתוֹ), and he left life for all Yisrael (וְהִנִּיחַ חַיִּים לְכָל יִשְׂרָאֵל). And likewise in the Idra Rabba it says (וְכֵן בְּאַדְרָא רַבָּא אוֹמֵר), “We found the parsa [partition] from which all those supports and three of the companions were taken upon it, and I asked them, and they said: ‘The portion of the Holy One, blessed be He, is the celebration of Rabbi Shimon and his companions’” (אַשְׁכַּחְנָא פַּרְסָא דְּנָטְלוּ כָּל אִינוּן סַמְכִין וּתְלַת מִן חַבְרַיָּא עֲלָהּ וְשָׁאִילְנָא לוֹן וְאָמְרוּ חוּלָקָא דְהַקב״ה הִלּוּלָא דְּרַבִּי שִׁמְעוֹן וְחַבְרוֹהִי), for they were gazing into the Merkavah and the Shiur Komah [Measure of the Stature], the waters of the supernal wisdom, by which all who behold them become wise (שֶׁהָיוּ צוֹפִים בַּמֶּרְכָּבָה וְשִׁעוּר קוֹמָה מֵי הַחָכְמָה הָעֶלְיוֹנָה אֲשֶׁר כָּל רוֹאֵיהֶם מִתְחַכְּמִים). And there are waters that raise up the wise (וְיֵשׁ מַיִם הַמְגַדְּלִים חֲכָמִים), and they are the waters of the milk of the breasts that arise in the section of the beard, alluding to Ein and Arich Anpin (וְהֵם מֵי חֲלֵב שֶׁל שָׁדַי הָעוֹלֶה בְּפָרָשַׁת זָקָן מְרַמֵּז עַל אֵין וַאֲרִיךְ). And there Rashbi said in the words of Rabbi Chizkiyah (וְאָמַר שָׁם רַשְׁבִּ״י בְּדִבְרֵי רַבִּי חִזְקִיָּה), “And in the establishment of this there shall not be any man until the time that King Mashiach comes” (וְהָא בְּקִיּוּמָא דָא לָא יְהֵא שׁוּם בַּר נָשׁ עַד זִמְנָא דְּיֵיתֵי מַלְכָּא מְשִׁיחָא). And he is our teacher and master, the Holy of Holies, from whose waters we drink, the Ari, of blessed holy memory (וְהוּא מוֹרֵנוּ וְרַבֵּנוּ קֹדֶשׁ קָדָשִׁים אֲשֶׁר מֵימָיו אָנוּ שׁוֹתִים הָאֲרִ״י זלה״ה). It was said concerning him through Ruach HaKodesh [Holy Spirit], “The breath of our nostrils, the Mashiach of Hashem, was captured in their pits, of whom we said: in his shadow we shall live among the nations” (נֶאֱמַר עָלָיו בְּרוּחַ הַקֹּדֶשׁ רוּחַ אַפֵּינוּ מְשִׁיחַ יְ־יָ נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם) (Lamentations 4:20). And his disciples did not wish to listen to his words (וְתַלְמִידָיו לֹא רָצוּ לִשְׁמֹעַ אֶל דְּבָרָיו), and he also went to the place where Rashbi, peace be upon him, revealed the Idra (גַּם הוּא הָלַךְ אֶל הַמָּקוֹם שֶׁגִּלָּה שָׁם רַשְׁבִּ״י ע״ה הָאַדְרָא), and he sat in the place of Rashbi, peace be upon him, in that state in the field where they were illuminating through the vision of the Merkavah (וְהוּא יָשַׁב עַל מְקוֹם רַשְׁבִּ״י ע״ה בְּאוֹתוֹ מַצָּב עַל הַשָּׂדֶה שֶׁהָיוּ מְאִירִים בִּצְפִיַּת הַמֶּרְכָּבָה), and he would say through Ruach HaKodesh [Holy Spirit] (וְהָיָה אוֹמֵר בְּרוּחַ הַקֹּדֶשׁ), here sat this disciple of Rashbi (בְּכָאן יָשַׁב פְּלוֹנִי תַּלְמִידוֹ שֶׁל רַשְׁבִּ״י), and here sat this one, and so with all of them (וּבְכָאן יָשַׁב זֶה וְכֵן כֻּלָּם). And he himself sat in the place of Rashbi (וְהוּא עַצְמוֹ יָשַׁב עַל מְקוֹם רַשְׁבִּ״י), and he revealed to them the secrets of the Torah (וְהָיָה מְגַלֶּה לָהֶם סוֹדוֹת הַתּוֹרָה), and he would say that the fire descended from heaven and surrounded them (וְהָיָה אוֹמֵר שֶׁהָאֵשׁ יָרְדָה מִן הַשָּׁמַיִם וְסָבְבָה אוֹתָם), except that permission had not yet been given to their eyes to see (אֶלָּא שֶׁעֲדַיִן לֹא נִתַּן רְשׁוּת לְעֵינֵיהֶם לִרְאוֹת). And he said (וְאָמַר), if I had remained alive five years in Eretz Yisrael I would have rectified you and the entire world (אִם הָיִיתִי קַיָּם ה׳ שָׁנִים בְּאֶרֶץ יִשְׂרָאֵל הָיִיתִי מְתַקֵּן אֶתְכֶם וְאֶת כָּל הָעוֹלָם כֻּלּוֹ). And over these things I weep every day (וְעַל אֵלֶּה אֲנִי בוֹכִיָּה בְּכָל יוֹם), when I remember his great and awesome stature (בְּזָכְרִי אֶת מַעֲלָתוֹ הַגְּדוֹלָה וְהַנּוֹרָאָה), and I stand astonished from the abundance of grief and sighing (וַאֲנִי עוֹמֵד וּמִשְׁתּוֹמֵם מֵרוֹב יָגוֹן וַאֲנָחָה), because of the great blindness of this lowly generation through our many sins (מֵרוֹב עִוְרוֹן הַדּוֹר הַגָּרוּעַ הַזֶּה בַּעֲוֹנוֹתֵינוּ הָרַבִּים), “its ears are heavy and its eyes are smeared over” (אֲשֶׁר אָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע) (Isaiah 6:10), and there is none who seeks and none who intercedes (וְאֵין דּוֹרֵשׁ וְאֵין מַפְגִּיעַ).

And we shall return to our matter (וְנַחֲזוֹר לְעִנְיָנֵינוּ), because this Tikkun of “El” is in the Malkhut (מִפְּנֵי שֶׁתִּיקּוּן שֶׁל אֵל זֶה הוּא בַּמַּלְכוּת), and Malkhut is called “El” in every place (וּמַלְכוּת נִקְרֵאת אֵל בְּכָל מָקוֹם), and therefore most of the angels, especially those receiving from the Malkhut, namely the Erelim [lion-like angels], all conclude with the word El (וְלָכֵן רֹב הַמַּלְאָכִים וּבִפְרָט אֲשֶׁר מִן מַלְכוּת הַמְקַבְּלִים הֵם הָאֶרְאֵלִים מְסַיְּמִים כֻּלָּם בְּמִלַּת אֵל), and it is “El” from Elohim (וְהוּא אֵל מִן אֱלֹהִים), for Malkhut is also called Elohim (כִּי גַּם מַלְכוּת נִקְרֵאת אֱלֹהִים), and here it is “living Elohim and eternal King” (וְכָאן הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם). And it says in Sifra deTzniuta concerning this Tikkun (וְאוֹמֵר בְּסִפְרָא דִצְנִיעוּתָא עַל זֶה הַתִּיקּוּן), “it descends in beauty to the beginning of the lips” (נָחִית בְּשַׁפִּירִי בְּרֵישָׁא דְשַׂפְּוָון). The intention is (הַכַּוָּנָה), because the judgments of the first Tikkun [Rectification], which is “El,” were sweetened, but not completely sweetened (בִּשְׁבִיל שֶׁהָיוּ הַדִּינִים שֶׁל הַתִּיקּוּן הָרִאשׁוֹן שֶׁהוּא אֵל מְמוּתָקִין אֲבָל אֵינָם מְמוּתָקִין מִכֹּל וָכֹל), and afterward it was rectified until redness alone is no longer visible within it, but rather blended beautifully (וְאַחַר כָּךְ נִתְתַּקֵּן עַד שֶׁאֵין נִרְאֶה בּוֹ אוֹדֶם לְבַדּוֹ אֶלָּא מְמוּזָג בְּיוֹפִי), just as when a person is entirely white he is not beautiful, rather there must be within him some redness (כְּמוֹ שֶׁהָאָדָם אִם הוּא כֻּלּוֹ לָבָן אֲזַי אֵינוֹ יָפֶה אֶלָּא צָרִיךְ לִהְיוֹת בּוֹ קְצָת אוֹדֶם), therefore it says “it descends in beauty” (לָזֶה אָמַר נָחִית בְּשַׁפִּירִי). Meaning (כְּלוֹמַר), the thorns of the Name “El” descend blended until the beginning of the hairs upon the upper lip, which in the Ashkenazic language is called “grenitz” [mustache] (הַקּוֹצִין שֶׁל שֵׁם אֵל יוֹרְדִין מְמוּזָגִין עַד רֵישָׁא דְשַׂפְּוָון כְּלוֹמַר עַד תְּחִלַּת הַשֵּׂעָר שֶׁעַל הַשָּׂפָה הָעֶלְיוֹנָה שֶׁקּוֹרִין בִּלְשׁוֹן אַשְׁכְּנַז גְּרֶענִיץ [שָׂפָם]). And concerning this Tikkun it is said (וְעַל זֶה הַתִּיקּוּן נֶאֱמַר), “My beloved is radiant and ruddy, distinguished among multitudes” (דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה) (Song of Songs 5:10), and “my beloved” refers to sweetened judgments striking those distant from Him, blessed be He, and loving Yisrael and forgiving their iniquity (וְדוֹדִי הֵם דִּינִים מְמוּתָקִים שֶׁמַּכִּים לִרְחוֹקָיו יִתְבָּרַךְ וְאוֹהֲבִים יִשְׂרָאֵל וְסוֹלְחִים לַעֲוֹנָם), and it is “radiant and ruddy” like beautiful whiteness and redness, as I explained (וְהוּא צַח וְאָדוֹם כְּמוֹ בְּשַׁפִּירוּ לָבָן וְאָדוֹם כְּמוֹ שֶׁבֵּאַרְתִּי). And all this comes to it from Adam Kadmon, who is distinguished among multitudes (וְכָל זֶה בָּא לוֹ מֵאָדָם קַדְמוֹן שֶׁהוּא דָּגוּל מֵרְבָבָה), for he possesses eighteen thousand myriads of worlds (שֶׁיֵּשׁ לוֹ י״ח אֶלֶף רִבְבוֹת עוֹלָמוֹת), and this Tikkun Rabbi Chizkiyah, peace be upon him, disciple of Rashbi, peace be upon him, saw (וְזֶה הַתִּיקּוּן הָיָה רַבִּי חִזְקִיָּה ע״ה תַּלְמִידוֹ שֶׁל רַשְׁבִּ״י ע״ה רוֹאֶה), for it is from below to above (כִּי הוּא מִמַּטָּה לְמַעְלָה). For Malkhut made her Tikkun first (כִּי מַלְכוּת הִיא עָשְׂתָה תִּיקּוּנָהּ קֹדֶם), and even though it is the secret of the peyot [side-locks] of the beard, understand this (וְאַף עַל פִּי שֶׁהוּא סוֹד הַפֵּאוֹת שֶׁל הַזָּקָן וְהָבֵן), and it is white, the secret of “the kindness of El all the day” (וְהִיא לָבָן סוֹד חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52:3), from the seven days of Atik Yomin [Ancient of Days] (שֶׁל ז׳ יְמֵי עַתִּיק יוֹמַיָּיא).