Chapter Nineteen (פֶּרֶק תִּשְׁעָה עָשָׂר)

In it shall be explained the eleventh Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness], called “Kindness to Avraham” (בּוֹ יִתְבָּאֵר תִּיקּוּן אַחַד עָשָׂר מִתִּקּוּנֵי דִּקְנָא דְּרֵישָׁא דְאֵין הַנִּקְרָא חֶסֶד לְאַבְרָהָם) (Micah 7:20). And from the outside it is clothed by the eleventh Tikkun of Arich Anpin, whose name is “And transgression” (וּמִבַּחוּץ מַלְבִישׁוֹ תִּיקּוּנָא י״א דַאֲרִיךְ שְׁמוֹ וָפֶשַׁע).

The eleventh Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness], called “Kindness to Avraham” (הַתִּיקּוּן אַחַד עָשָׂר מִתִּיקּוּנֵי דִיקְנָא דְּרֵישָׁא דְאֵין הַנִּקְרָא חֶסֶד לְאַבְרָהָם) (Micah 7:20), and from the outside it is clothed by the eleventh Tikkun of Arich Anpin, whose name is “And transgression” (וּמִבַּחוּץ מַלְבִישׁוֹ תִּיקּוּן אַחַד עָשָׂר דַאֲרִיךְ שְׁמוֹ וָפֶשַׁע). And they said concerning it in Sifra deTzniuta (וְאָמְרוּ עָלָיו בְּסִפְרָא דִצְנִיעוּתָא), “Measured in complete measure” (מִתְשַׁעֲרִין בְּשִׁיעוּרָא שְׁלִים). The explanation is (פֵּירוּשׁ), the measure that this Tikkun established, that no strand should emerge longer than its fellow (הַשִּׁעוּר שֶׁשִּׁעֵר הַתִּיקּוּן זֶה שֶׁלֹּא יֵצֵא שִׁעוּר נִימָא זֶה יוֹתֵר אָרוֹךְ מֵחֲבֵירוֹ), below the navel of the heart (לְמַטָּה מִן טִיבּוּרָא דְלִבָּא). And this is the complete bond and unity by which they become united (וְזֶהוּ הַקֶּשֶׁר וְהָאַחְדוּת הַשָּׁלֵם שֶׁמִּתְיַחֲדִין), that one should not emerge farther outward than its fellow (שֶׁלֹּא יֵצֵא אֶחָד יוֹתֵר חוּצָה מֵחֲבֵירוֹ). And this is what it means when it says, “And one strand does not depart, for no strand emerges from another strand” (וְזֶהוּ אוֹמְרוֹ וְחַד סָר דְּלָא נָפְקִי נִימָא מִן נִימָא), and one strand does not emerge from the source of its fellow (וְאֵינוֹ יוֹצֵא נִימָא אֶחָד מִמְּקוֹר חֲבֵירוֹ), rather each and every one has its own place of emergence, source, and growth from a separate place (אֶלָּא כָּל אֶחָד וְאֶחָד יֵשׁ לוֹ מוֹצָא וּמָקוֹר וּצְמִיחָה מִמָּקוֹם אַחֵר בִּפְנֵי עַצְמוֹ). And it is a great Chesed that grows for Avraham (וְהוּא חֶסֶד גָּדוֹל הַצּוֹמֵחַ לְאַבְרָהָם), who is Abba clothed within Ze’ir Anpin (שֶׁהוּא אַבָּא הַמְלוּבָּשׁ בְּתוֹךְ זְעֵיר), and it comes to the Chesed first (וּבָא לַחֶסֶד קוֹדֶם). And this is the secret of “A precious pearl was hanging from the neck of Avraham Avinu” (וְזֶהוּ סוֹד מַרְגָּלִית טוֹבָה הָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ) (Bava Batra 16b). And he would draw this light below (וְהוּא הָיָה לוֹקֵחַ הָאוֹר הַזֶּה לְמַטָּה), to the sphere of the sun, which is Ze’ir Anpin (לְגַלְגַּל חַמָּה שֶׁהוּא זְעֵיר), called Yaakov (הַנִּקְרָא יַעֲקֹב), and it is one of the two precious pearls that were upon the beard of Aharon (וְהוּא אֶחָד מִשְּׁנֵי מַרְגָּלִיּוֹת טוֹבוֹת שֶׁהָיוּ עַל זְקַן אַהֲרֹן), namely the right one mentioned in the Zohar (דְּהַיְינוּ הַיְמָנִי הַנִּזְכָּר בַּזֹּוהַר). And Avraham would arouse the thread of this Chesed (וְאַבְרָהָם הָיָה מְעוֹרֵר הַחוּט שֶׁל חֶסֶד זֶה), as it is said, “From a thread even to a shoelace” (שֶׁנֶּאֱמַר מֵחוּט וְעַד שְׂרוֹךְ נַעַל) (Genesis 14:23), to provide drink from the Chesed of Arich Anpin to Ze’ir Anpin (לְהַשְׁקוֹת מֵחַסְדֵי אֲרִיךְ לִזְעֵיר), and this is the secret of “Who bestows beneficial kindnesses” in the blessing of Magen Avraham (וְזֶהוּ סוֹד גּוֹמֵל חֲסָדִים טוֹבִים בְּבִרְכַּת מָגֵן אַבְרָהָם), and from this he bestowed kindness and acts of kindness upon all who enter the world (וּמִזֶּה גָּמַל חֶסֶד חֲסָדִים לְכָל בָּאֵי הָעוֹלָם). And in Arich Anpin it is called “And transgression” (וּבַאֲרִיךְ נִקְרָא וָפֶשַׁע). Its meaning is (פֵּירוּשׁוֹ): He bears iniquity and removes transgression (נוֹשֵׂא עָוֹן וּמְסַלֵּק פֶּשַׁע), which does not allow the influx of these threads to pass (אֲשֶׁר אֵינוֹ מַנִּיחַ לַעֲבוֹר שֶׁפַע הַחוּטִין הַלָּלוּ), which are included within one thread (הַנִּכְלָלִים בְּחוּט אֶחָד). For the word “transgression” is the reverse of “influx” (כִּי מִלַּת פֶּשַׁע הוּא בְּהֵפֶךְ שֶׁפַע), namely as I explained in the Tikkun of “Passing over transgression” (דְּהַיְינוּ כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּתִיקּוּן עוֹבֵר עַל פֶּשַׁע): if they merit, it passes (זָכוּ עוֹבֵר), and the influx does not remain standing (וְלֹא עוֹמֵד הַשֶּׁפַע), but passes through Ze’ir Anpin (וְעוֹבֵר בִּזְעֵיר אַנְפִּין), and the Shin is placed before the Peh and it becomes “influx” (וְאַקְדִים שִׁי״ן לְפ״א וְנַעֲשֶׂה שֶׁפַע). But if not, Heaven forbid (וְאִם לָאו חַס וְשָׁלוֹם), the influx remains standing in its place and does not pass through Ze’ir Anpin (הַשֶּׁפַע בִּמְקוֹמוֹ עוֹמֵד וְלֹא עוֹבֵר בִּזְעֵיר אַנְפִּין), and the Shin is not placed before the Peh (וְלֹא אַקְדִים שִׁי״ן לְפ״א), and transgression remains standing in its place and does not pass (וּפֶשַׁע בִּמְקוֹמוֹ עוֹמֵד וְלֹא עוֹבֵר), as it says in the Idra there (בְּאוֹמְרוֹ בָּאַדְרָא שָׁם), in the Tikkun of “Passing over transgression” (בְּתִיקּוּן עוֹבֵר עַל פֶּשַׁע), “in that path” (בְּהַהוּא אָרְחָא).