Chapter One (פֶּרֶק רִאשׁוֹן)

efore we speak about the holy Zakan [Beard] (קוֹדֶם שֶׁנְּדַבֵּר מִן הַזָּקָן הַקָּדוֹשׁ), it is fitting that you should know its nature and its value (רָאוּי שֶׁתֵּדַע מַה טִיבוֹ וְעֶרְכּוֹ), and how it benefits the benefit of the holy body (וּמַה מוֹעִיל לְתוֹעֶלֶת הַגּוּף הַקָּדוֹשׁ). And we shall say (וְנֹאמַר), that the beard is the glory and splendor of the body (כִּי הַזָּקָן הוּא הוֹד וַהֲדַר הַגּוּף), and one who does not possess the upper beard (וּמִי שֶׁאֵין לוֹ זָקָן הָעֶלְיוֹן), it is known with certainty that he does not possess the lower beard (בְּיָדוּעַ שֶׁאֵין לוֹ זָקָן הַתַּחְתּוֹן), for the eunuch has no beard (כִּי הַסָּרִיס אֵין לוֹ זָקָן), and he is “the singular god who became castrated” (וְהוּא אֵל אֶחָד שֶׁנִּסְתָּרַס), in the secret of the fin (בְּסוֹד הַסְּנַפִּיר). And his seed, from which are made four hundred Almin deKisufin [Worlds of Longing] (וְהַזֶּרַע שֶׁלּוֹ שֶׁנַּעֲשָׂה מִמֶּנּוּ אַרְבַּע מֵאוֹת עָלְמִין דְּכִיסּוּפִין), as the Elder says in Parashat Mishpatim (כְּמוֹ שֶׁאוֹמֵר הַסָּבָא בְּפָרָשַׁת מִשְׁפָּטִים): “And if the Holy One, blessed be He, had not castrated the male and cooled the female, they would have destroyed the world, and therefore they do not produce offspring” (וְאִלְמָלֵא דְּסָרֵס קב״ה דְּכוּרָא וְצַנֵּן יַת נוּקְבָא הֲווֹ מְטַשְׁטְשִׁין עָלְמָא וְעַל דָּא לָא עָבְדִין תּוֹלְדִין). But in holiness (אֲבָל בִּקְדֻשָּׁה), this is the secret of Yosef, who is Yesod (הוּא סוֹד יוֹסֵף שֶׁהוּא יְסוֹד), regarding whom it is said (נֶאֱמַר עָלָיו): “beautiful of form and beautiful of appearance” (יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6), for the eunuch has no splendor of face (כִּי הַסָּרִיס אֵין לוֹ הַדְרַת פָּנִים), neither upper beard nor lower beard as stated (לֹא זָקָן עֶלְיוֹן וְלֹא תַחְתּוֹן כָּאָמוּר). And Yosef merited this eye within Atika that it should constantly supervise him (וְיוֹסֵף זָכָה לְעַיִן זֶה שֶׁבְּעַתִּיקָא שֶׁיַּשְׁגִּיחַ תָּמִיד עָלָיו), for he himself is the Yesod of Ze’ir (כִּי הוּא עַצְמוֹ יְסוֹד זְעֵיר), and all the adornments of the body come from him (וְכָל הִידּוּרָאֵי דְגוּפָא בָּא מִמֶּנּוּ), and therefore the youth has no beard except from thirteen years and upward (וְלָכֵן הַבָּחוּר אֵין לוֹ זָקָן כִּי אִם מִי״ג שְׁנִין וָמַעְלָה). And why does the mustache emerge before the beard? (וְלָמָּה הַשָּׂפָה עוֹלָה קוֹדֶם הַזָּקָן), because the first of the Thirteen Attributes is El (לִהְיוֹת שֶׁהָרִאשׁוֹן מֵהַי״ג מִדּוֹת הוּא אֵ״ל), and El in the letters AT-BSH is Tav-Khaf (וְאֵ״ל בְּאוֹתִיּוֹת אַ״ת בַּ״שׁ הוּא ת״ך), and Tav-Khaf equals the number of “Sefam” [mustache] (וְת״ךְ עוֹלֶה כְּמִנְיַן שָׂפָ״ם), and “Sefam” in the Ashkenazic tongue is “Grentz” (וְשָׂפָם הוּא בִּלְשׁוֹן אַשְׁכְּנַז גְּרֶענִי״ץ), of the beard (שֶׁל הַזָּקָן). And what it says in the Idra Rabba, Parashat Naso (וְאוֹמְרוֹ בָּאִדְּרָא רַבָּא פָּרָשַׁת נָשֹׂא): “The hairs near a wise man are soft, and the hairs of the beard are hard” (שַׂעֲרוֹת אֵצֶל חָכָם הֵם רַכִּיכִין וְשַׂעֲרוֹת הַזָּקָן קָשִׁים), and one who has the opposite of this (וּמִי שֶׁיֵּשׁ לוֹ אַפְכָּא), wisdom does not settle within him (חָכְמְתָא לָא מִתְיַשְּׁבָא בֵּיהּ), because the hairs of the beard must be hard like channels of water (מִפְּנֵי שֶׁשַּׂעֲרוֹת הַזָּקָן צְרִיכִים לִהְיוֹת קָשִׁים כִּשְׁבִילֵי הַמַּיִם), which hold within themselves springs of light for Ze’ir (שֶׁמַּחֲזִיקִים בְּתוֹכָם מַבּוּעֵי אוֹר לִזְעֵיר), which hang down until the Tabur [Navel] of the heart of Arich Anpin (שֶׁהֵם תַּלְיָין עַד טִיבּוּרָא דְלִבָּא שֶׁל א״א), and there Ze’ir Anpin begins (וְשָׁם מַתְחִיל זְעֵיר אַנְפִּין). And because from the side of the neck of Arich (וּלְהִיוֹת שֶׁמִּצַּד הָעוֹרֶף דַּאֲרִיךְ), the Thirteen Locks of white hair hanging from the head of Arich cover over Abba and Imma (מְכַסִּים עַל גַּבֵּי אַבָּא וְאִמָּא י״ג קוּצִין דְשַׂעֲרֵי חִוָּרֵי הַתְּלוּיִין מִן רֵישָׁא דַּאֲרִיךְ), and they terminate opposite the chest at the neck (וּמִסְתַּיְּימִין כְּנֶגֶד הֶחָזֶה בָּעוֹרֶף), into the secret of the hairs of Ze’ir which are formed from its striking (לְסוֹד הַשְּׂעָרוֹת דְּזְעֵיר שֶׁנַּעֲשֶׂה מֵהַהַכָּאָה שֶׁלּוֹ). And from this secret of the beard illuminating below (וּמִן זֶה הַסּוֹד שֶׁל הַזָּקָן הַמֵּאִיר לְמַטָּה), all unions are made through its two Mazalin [Channels of Influence], “Notzer” and “Nakeh” (כָּל הַזִּוּוּגִים נַעֲשִׂים עַל יְדֵי הַתְּרֵין מַזָּלִין דִילֵיהּ נוֹצֵר וְנַקֵּה), the upper Mazal and the lower Mazal (מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן), lying one upon the other (הַשּׁוֹכְבִים זֶה עַל זֶה), in the secret of the two streams of the beard hanging downward until the Tabur [Navel] of the heart (בְּסוֹד שְׁנֵי שִׁבֹּלֶת הַזָּקָן דְּתַּלְיָין לְתַתָּא עַד טִיבּוּרָא דְלִבָּא), and they are like male and female (וְהֵם כְּעֵין זָכָר וּנְקֵבָה). And they unite through the power of lights and Mochin [Mentalities] added to them through these (וְהֵם מִזְדַּוְּגִים מִכֹּחַ אוֹרוֹת וּמוֹחִין שֶׁנִּתּוֹסְפוּ לָהֶם עַל יָדָם), and they unite from the union of the palate and the throat of Arich (וְהֵם מִזְדַּוְּגִים מִזִּוּוּג הַחֵךְ וְהַגָּרוֹן דַּאֲרִיךְ), through His tongue (עַל יְדֵי הַלָּשׁוֹן דִילֵיהּ), and all comes through the power of the illumination of His concealed brain upon them (וְהַכֹּל בָּא מִכֹּחַ הֶאָרַת מוֹחָא סְתִימָאָה דִילֵיהּ שֶׁעֲלֵיהֶם). And in the Idra, Parashat Naso, it praises this holy Zakan [Beard], and this is its language (וּבָאִדְּרָא פָּרָשַׁת נָשֹׂא מְשַׁבַּח זֶה הַזָּקָן הַקָּדוֹשׁ וְזֶה לְשׁוֹנוֹ): “Rabbi Shimon opened and said: Woe to the one who stretches forth his hand toward the holy, precious, supernal Dikna [Beard], of the holy Elder hidden, concealed from all” (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר וַוי לְמַאן דְּאוֹשִׁיט יְדוֹי בְּדִיקְנָא קַדִּישָׁא יַקִּירָא עִלָּאָה דְּסָבָא קַדִּישָׁא טְמִירָא סְתִימָא דְכֹלָא).

Whether to reveal what he did not hear from his teacher (הֵן לְגַלּוֹת מַה שֶּׁלֹּא שָׁמַע מֵרַבּוֹ), or whether one stands to destroy the “haters of Yisrael” rooted in this beard (וְהֵן מִי שֶׁעוֹמֵד לְהַשְׁמִיד שׂוֹנְאֵי יִשְׂרָאֵל הַנִּשְׁרָשִׁים בְּהַזָּקָן הַזֶּה). For all seed comes from the brain (שֶׁכָּל זֶרַע בָּא מֵהַמּוֹחַ), and the light is revealed through this beard (וּמִתְגַּלֶּה הָאוֹר עַל יְדֵי הַזָּקָן הַזֶּה), for it is not a eunuch (שֶׁאֵינוֹ סָרִיס), and it possesses splendor of face (וְיֵשׁ לוֹ הַדְרַת פָּנִים), and also in the future to come (וְגַם לֶעָתִיד לָבוֹא): “He seeks to honor His holy Dikna [Beard]” (בָּעָא לְאוֹקִיר דִּיקְנָא קַדִּישָׁא דִילֵיהּ), to take vengeance upon His enemies and ours (לִנְקוֹם נְקָמוֹת מֵהָאוֹיְבִים שֶׁלּוֹ וְשֶׁלָּנוּ). Also one who removes the illumination of this holy beard (גַּם מִי שֶׁמְּסַלֵּק הֶאָרַת הַזָּקָן הַקָּדוֹשׁ הַזֶּה), from the illumination of the four holy Partzufim, its companions (מֵהֶאָרַת אַרְבַּע פַּרְצוּפִין קַדִּישִׁין חֲבֵירָיו), through the sin of scornfulness (בַּעֲוֹן לֵיצָנוּת), and also one who turns his heart toward idleness (וְגַם שֶׁמְּפַנֶּה לִבּוֹ לְבַטָּלָה), immediately removes the illumination of Arich Anpin (תֵּכֶף מְסַלֵּק הֶאָרַת א״א).

This is the secret of what our Sages, of blessed memory, said (זֶהוּ סוֹד שֶׁאָמְרוּ חֲזַ״ל): “If two sit and there are no words of Torah between them, this is a seat of scorners” (שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה הֲרֵי זֶה מוֹשַׁב לֵצִים) (Avot 3:2), meaning (רָצָה לוֹמַר), that his sin is severe like the sin of scornfulness (שֶׁעֲוֹנוֹ חָמוּר כְּמוֹ עֲוֹן הַלֵּיצָנוּת), which removes the supervision of Arich Anpin (שֶׁמְּסִירָה הַשְׁגָּחַת א״א), also regarding this it says (גַּם עַל זֶה אוֹמֵר): “Woe to the one who stretches forth his hand” (וַוי לְמַאן דְּאוֹשִׁיט יְדֵיהּ). And in the future to come this holy Zakan [Beard] shall be revealed (וּלְעָתִיד לָבוֹא יִתְגַּלֶּה הַזָּקָן הַקָּדוֹשׁ הַזֶּה), which shall subdue the Klipot to cast them into the Nukvah of the great abyss (שֶׁיִּכְפּוֹף הַקְּלִיפּוֹת לְהַשְׁלִיכָם לְנוּקְבָא דִתְהוֹמָא רַבָּא), and all the redemptions depend upon it (וְכָל הַגְּאֻלּוֹת בּוֹ תְלוּיוֹת), as Rashbi, peace be upon him, said in Parashat Beshalach (כְּמוֹ שֶׁאָמַר רַשְׁבִּ״י ע״ה בְּפָרָשַׁת בְּשַׁלַּח): “The splitting of the Sea of Reeds depends upon Atika Kadisha” (קְרִיעַת יַם סוּף בְּעַתִּיקָא קַדִּישָׁא תַּלְיָא), meaning (רָצָה לוֹמַר), the Shekhinah is called “Yam” [Sea] (הַשְּׁכִינָה נִקְרָא יָ״ם), receiving fifty gates from Imma Ila’ah (מְקַבֶּלֶת נ׳ שְׁעָרִים מֵאִמָּא עִלָּאָה), and she is the lower sea and the end of all levels (וְהִיא יָם הַתַּחְתּוֹן וְסוֹפָא דְכָל דַּרְגִּין). And she is “a virgin whose womb is narrow and beloved by her husband” (וְהִיא בְּתוּלָה אֲשֶׁר רַחְמָהּ צַר וַחֲבִיבָה עַל בַּעְלָהּ), and her virginities return constantly after every union and union (וּבְתוּלֶיהָ חוֹזְרִים תָּמִיד אַחַר כָּל זִוּוּג וְזִוּוּג), unlike Imma Ila’ah, who is always entered and joined (דְּלָא כְּאִמָּא עִלָּאָה אֲשֶׁר הִיא תָּמִיד בְּעוּלָה), and the Shekhinah must split that place for her in the secret of the splitting of the Sea of Reeds and the birth of Mashiach (וּצְרִיכָה הַשְּׁכִינָה לִקְרוֹעַ לָהּ הַהוּא אֲתַר בְּסוֹד קְרִיעַת יַם סוּף וִילִידַת לְמָשִׁיחַ), and this depends upon Atika Kadisha (וְזֶה תַּלְיָא בְּעַתִּיקָא קַדִּישָׁא), to split the sea into twelve tribes and divisions in order to bestow upon them (לִקְרוֹעַ הַיָּם לִי״ב שְׁבָטִים וּקְרָעִים לְהַשְׁפִּיעַ עֲלֵיהֶם). And the root of these matters is a hidden secret in Parashat Beshalach (וְשֹׁרֶשׁ הַדְּבָרִים הֵם סוֹד נֶעְלָם בְּפָרָשַׁת בְּשַׁלַּח), which says regarding this that there is one hind (שֶׁאוֹמֵר עַל זֶה שֶׁיֵּשׁ אַיָּלָה אַחַת): “When she desires to give birth, she is sealed from all sides” (כַּד הִיא בָּעְיָא לְאוֹלָדָא הִיא סְתִימָא [שֶׁנֶּאֱמַר בְּעֶצֶב תֵּלְדִי בָנִים וְהַקְּלִיפָּה שָׁם] מִכָּל סִטְרִין), “then she comes and places her head between her knees and raises her voice” (כְּדֵין אָתִית וְשַׁוְיָאת רֵישָׁא בֵּין בִּרְכָּהָא וְרָמַת קָלִין), “and the Holy One, blessed be He, has mercy upon her and prepares for her one serpent” (וְקב״ה חָאִים עֲלָהּ וְזָמִין לְקַבְּלָהּ חַד נָחָשׁ), “and it bites her in the womb” (וְנָשִׁיךְ בַּעֲרַיְיתָא), “and opens for her and tears open that place, and she immediately gives birth” (וּפוֹתַח לָהּ וְקָרַע לָהּ הַהוּא אֲתַר וְאוֹלִידַת מִיָּד). And this is also the Midrash of our Rabbis, of blessed memory (וְהוּא מִדְרַשׁ רַז״ל גַּם כֵּן), that this hind does not give birth until a serpent comes and bites her in her womb (שֶׁאַיָּלָה זוֹ אֵינָהּ יוֹלֶדֶת עַד שֶׁבָּא נָחָשׁ וְנוֹשֵׁךְ לָהּ בְּרַחְמָהּ), because it is narrow (מִפְּנֵי שֶׁהִיא צַר). Thus above in the supernal realms, the One who separates many separations (כָּךְ לְמַעְלָה בָּעֶלְיוֹנִים הַמַּבְדִּיל כַּמָּה הַבְדָּלוֹת), the hind is Malkhut (הָאַיָּלָה הִיא מַלְכוּת), and the serpent which bites her is the Klipah (וְהַנָּחָשׁ אֲשֶׁר נוֹשֵׁךְ לָהּ הִיא הַקְּלִיפָּה), because the word “Satan” [Adversary] equals the number of “Nachash” [Serpent] with the word included (מִפְּנֵי שֶׁמִּלַּת שָׂטָן עוֹלָה כְּמִנְיַן נָחָשׁ עִם הַמִּלָּה).

And its explanation is (וּפֵירוּשׁוֹ), that Malkhut is impregnated from the supernal light (כִּי מַלְכוּת הִיא מְעוּבֶּרֶת מֵהָאוֹר הָעֶלְיוֹן), and then the Klipah bites (וְאָז הַקְּלִיפָּה נוֹשֵׁךְ), and becomes impregnated with the light (וּמִתְעַבֶּרֶת עִם הָאוֹר), and then three hundred and seventy Nahorin [Lights] descending from the supernal beard are needed to sweeten the Klipah (וְאָז צָרִיךְ ש״ע נְהוֹרִין הַיּוֹרְדִים מֵהַזָּקָן הָעֶלְיוֹן לְמַתֵּק הַקְּלִיפָּה), and this is the secret of “Kera Satan” [Tear Satan] (וְזֶהוּ סוֹד שֶׁל קְרַע שָׂטָ״ן), and the explanation is that the word “Kera” [tear] equals three hundred and seventy Nahorin [Lights] (וּפֵירוּשׁ מִלַּת קְרַע עוֹלָה ש״ע נְהוֹרִין), and the word “Satan” [Adversary] equals “Nachash” [Serpent] with the collective number (וּמִלַּת שָׂטָן עוֹלָה נָחָשׁ עִם הַכּוֹלֵל).

And the explanation now is (וּפֵירוּשׁ עַתָּה), that in the time of the Chasidim and men of deed (כִּי בִּזְמַן הַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה), through their good deeds they cause that Malkhut should not require the biting of the serpent (בְּמַעֲשֵׂיהֶם הַטּוֹבִים עוֹשִׂים שֶׁמַּלְכוּת לֹא תִהְיֶה צְרִיכָה אֶל נְשִׁיכַת הַנָּחָשׁ), not merely in order to bestow (לֹא [רַק כְּדֵי] לְהַשְׁפִּיעַ), rather they cause that Malkhut illuminate her illumination to the world (אֶלָּא הֵם עוֹשִׂים שֶׁמַּלְכוּת מֵאִיר הֶאָרָתָהּ לָעוֹלָם), and this becomes a constant matter (וְהוּא עִנְיָן תָּמִידִי), and they draw down the three hundred and seventy Nahorin [Lights] from His Dikna [Beard] (וְהֵם מוֹרִידִים הַש״ע נְהוֹרִין מִדִּיקְנָא דִילֵיהּ). And therefore the Chasidim are called “Machatzdei Chakla” [Harvesters of the Field] (וְלָכֵן נִקְרָאִים הַחֲסִידִים מַחֲצְדֵי חַקְלָא), for she is the Shekhinah, on account of the field of apple orchards (הִיא שְׁכִינָה עַל שֵׁם חֲקַל תַּפּוּחִין), and the explanation of “Machatzdei” [Harvesters] is an expression of cutting (וּפֵירוּשׁ מַחֲצְדֵי לְשׁוֹן חֲתִיכָה), for they cut for the Shekhinah that her illumination should shine upon her (כִּי חוֹתְכִים הֵם לַשְּׁכִינָה שֶׁיָּאִיר עָלֶיהָ הֶאָרָתָהּ), and that she should not require the bites of the serpent (וְלֹא תִהְיֶה צְרִיכָה לִנְשִׁיכוֹת הַנָּחָשׁ), and in the future to come she shall have the birth pangs before she gives birth to Mashiach ben Yosef and ben David (וּלְעָתִיד לָבוֹא יִהְיֶה לָהּ חֶבְלֵי יוֹלֵדָה קוֹדֶם שֶׁתֵּלֵד מָשִׁיחַ בֶּן יוֹסֵף וּבֶן דָּוִד), and these are the nine months of the birth pangs (וְאִלֵּין אִינוּן ט׳ יַרְחִין שֶׁל חֶבְלֵי יוֹלֵדָה). And regarding this Rashbi, peace be upon him, said in Zohar Chadash, Parashat Chukat, daf 92b (וְעַל זֶה אָמַר רַשְׁבִּ״י ע״ה בְּזוֹהַר חָדָשׁ פָּרָשַׁת חֻקַּת בְּדַף צ״ב ע״ב): “Come and see, when the Holy One, blessed be He, is destined to raise His right hand over all in the days of Mashiach” (תָּא חֲזִי כַּד קב״ה זָמִין לַאֲרָמָא יְמִינָא עַל כּוֹלָא בְּיוֹמוֹי דְמְשִׁיחָא), “through this good oil” (בְּהַאי מִשְׁחֲתָא טָבָא), concerning which it is said (שֶׁנֶּאֱמַר עָלָיו): “Your name is like poured oil” (שֶׁמֶן תּוּרַק שְׁמֶךָ) (Song of Songs 1:3). “What is written?” (מַאי כְּתִיב), “And it shall be on that day, I shall establish the fallen booth of David” (וְהָיָה בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנֹּפֶלֶת) (Amos 9:11). “This ‘that day,’ I do not know what it is, except that this is the primordial day, the right side of Avraham” (הַאי יוֹם הַהוּא לָא יָדַעְנָא מַאי אִיהוּ אֶלָּא דָּא יוֹמָא קַדְמָאָה יְמִינָא דְאַבְרָהָם), which is the Shekhinah, the kingship of the House of David, called “His right hand” (שֶׁהִיא הַשְּׁכִינָה מַלְכוּת בֵּית דָּוִד הַנִּקְרֵאת יְמִינוֹ), as it is said (שֶׁנֶּאֱמַר): “And the queen sits at His right hand” (וְהַשֵּׁגַל יוֹשֶׁבֶת לִימִינוֹ) (Psalms 45:10), and it is written (וּכְתִיב): “He withdrew His right hand from before the enemy” (הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב) (Lamentations 2:3), the initials spelling “Imma” [Mother] (רָאשֵׁי תֵּיבוֹת אִימָ״א), the lower Imma (תַּתָּאָה), whom the Holy One, blessed be He, is destined to arouse and raise from the dust (דְּזָמִין קב״ה לְאִתְעָרָא לְאוֹקְמָהּ לָהּ מֵעַפְרָא). And concerning this: “on that day” (וְעַל דָּא בַּיּוֹם הַהוּא), the primordial day of all (יוֹמָא קַדְמָאָה דְכֹלָא), “says Hashem” (נְאֻם י״י), this is Avraham concerning whom it was said “says Hashem” before all else (דָּא אַבְרָהָם דְּאִתְמַר עֲלוֹי נְאֻם י״י מִקַּמֵּי כֹלָא), “By Myself I have sworn, says Hashem” (בִּי נִשְׁבַּעְתִּי נְאֻם י״י) (Genesis 22:16). And thus the Name of Atika was hinted (וְהָכִי אִתְרְמִיז שְׁמָא דְעַתִּיקָא), through which Ze’ir Anpin swore to Avraham (דְּאוֹמֵי בֵּיהּ זְעֵיר אַפִּין לְאַבְרָהָם). And concerning this, that day (וְעַל דָּא הַהוּא יוֹמָא), “is called neither day nor night” (לָא יוֹם וְלָא לַיְלָה אִקְרֵי) (Zechariah 14:7). “Day,” which is the secret of Ze’ir, the attribute of day (יוֹם שֶׁהוּא סוֹד זְעֵיר מִדַּת יוֹם), and “night” is the attribute of his Nukvah (וְלַיְלָה הִיא מִדַּת נוּקְבֵיהּ), and this day shall be from the illumination of the beard (וְזֶה הַיּוֹם יִהְיֶה מֵאוֹר הַזָּקָן), not from this lower day and night (לֹא מִזֶּה הַיּוֹם וָלַיְלָה דִלְתַתָּא), “for on that day He seeks to honor His Dikna [Beard]” (דְּבָעֵי לְאוֹקִיר דִּקְנֵיהּ הַהוּא יוֹמָא) ([זוֹהַר חָדָשׁ חֻקַּת מַאֲמַר לַמְנַצֵּחַ עַל שׁוֹשַׁנִּים]). And this is the secret of the verse (וְזֶהוּ סוֹד הַפָּסוּק): “And it shall be on that day there shall not be precious light” (וְהָיָה בַּיּוֹם הַהוּא לֹא יִהְיֶה אוֹר יְקָרוֹת), “neither day nor night, and it shall be at evening time there shall be light” (לֹא יוֹם וְלֹא לָיְלָה וְהָיָה לְעֵת עֶרֶב יִהְיֶה אוֹר) (Zechariah 14:6–7). And regarding this it says there in the Idra (וְעַל זֶה אָמַר שָׁם בָּאִדְּרָא): “The Dikna [Beard] of that praise” (דִּיקְנָא דְּהַהִיא תּוּשְׁבַּחְתָּא), which is the secret of the new song in the future (שֶׁהוּא סוֹד הַשִּׁיר חָדָשׁ לֶעָתִיד), which shall be in masculine language and not feminine (שֶׁיִּהְיֶה לְשׁוֹן זָכָר וְלֹא נְקֵבָה), and it is the Yechidah of Arich (וְהוּא יְחִידָה דַאֲרִיךְ), and there is no aspect of female within it (וְאֵין בּוֹ בְּחִינַת נְקֵבָה), and it is the praise of all Atzilut (וְהוּא הַשֶּׁבַח שֶׁל כָּל הָאֲצִילוּת), for it is the head that illuminates all Atzilut (כִּי הוּא הָרֹאשׁ הַמֵּאִיר לְכָל הָאֲצִילוּת), and this is what we pray (וְהוּא שֶׁאָנוּ מִתְפַּלְלִים): “A new light shall shine upon Zion, and may we all speedily merit its light” (אוֹר חָדָשׁ עַל צִיּוֹן תָּאִיר וְנִזְכֶּה כֻלָּנוּ מְהֵרָה לְאוֹרוֹ). And also the two reeds illuminate, the reed of Chokhmah and the reed of Binah (וְגַם מְאִירִים שְׁנֵי קָנִים קְנֵה חָכְמָה קְנֵה בִינָה), and two times “Kaneh” [Reed] equals “Yesh” [Substance / Existence] (וּב׳ פְּעָמִים קָנֶה עוֹלֶה יֵשׁ), and Ein within Ein and Arich and the esophagus (וְאֵין בְּאֵין וַאֲרִיךְ וְשָׁט), except that within Ein are two reeds (כִּי אִם בְּאֵין שְׁתֵּי קָנִים), and likewise in Arich (וּכְמוֹהוּ כַּאֲרִיךְ), and four times “Kaneh” [Reed] equals Keter for Abba and Imma (וְד׳ פְּעָמִים קָנֶה גִּימַטְרִיָּא כֶּתֶר לְאַבָּא וְאִמָּא), for the palate together with the throat of Arich Anpin are Keter for Abba and Imma (כִּי הַחֵךְ עִם הַגָּרוֹן דַא״א הֵם כֶּתֶר לְאַבָּא וְאִמָּא), and “Shevach” [Praise] equals “Yesh” [Substance / Existence], two times “Kaneh” [Reed] (וְשֶׁבַח עוֹלֶה יֵשׁ ב׳ פְּעָמִים קָנֶה). And they are the three hundred and ten worlds illuminating below (וְהֵם שַׁ״י עוֹלָמוֹת הַמְּאִירִים לְמַטָּה), through the light of Yovel and Shemitah (בְּאוֹר י׳וֹבֵל ש׳ׁמִטָּה), whose initials are Shai [gift] (רָאשֵׁי תֵּיבוֹת שַׁ״י), this is the secret of (זֶהוּ סוֹד): “To endow those who love Me with Yesh, and I shall fill their treasuries” (לְהַנְחִיל אֹהֲבַי יֵשׁ וְאֹצְרוֹתֵיהֶם אֲמַלֵּא) (Proverbs 8:21). And this is the secret of “the praise of all” (וְזֶהוּ סוֹד תּוּשְׁבַּחְתָּא דְכֹלָא), an expression of “praise” equaling “Yesh” [Substance / Existence] (לְשׁוֹן שֶׁבַח הָעוֹלֶה יֵשׁ). “The Dikna [Beard] that is precious and concealed from all its Tikkunim [Rectifications], the Dikna [Beard] that no prophet or holy man ever approached to behold” (דִּיקְנָא דִּיקִיר וְסָתִים מִכָּל תִּיקּוּנוֹי דִּיקְנָא דְּלָא הֲוָה בַּר נָשׁ נְבִיאָה וְקַדִּישָׁא דְּיִקְרַב לְמֶחֱמֵי לֵיהּ), and there was no angel or prophet or seer who saw this holy beard (וְלֹא הָיָה מַלְאָךְ אוֹ נָבִיא וְחוֹזֶה שֶׁרָאָה אֶת הַזָּקָן הַקָּדוֹשׁ הַזֶּה), “the Dikna [Beard] which hangs in its hairs until the Tabur [Navel] of the heart, it is the precious Dikna [Beard], complete faith” (דִּיקְנָא דְּהוּא תַּלְיָא בְּשַׂעֲרוֹי עַד טִיבּוּרָא דְלִבָּא הוּא דִּיקְנָא יַקִּירָא מְהֵימְנוּתָא שְׁלִימְתָא). For the attribute of Tiferet is called “Truth” (שֶׁמִּדַּת ת״ת נִקְרָא אֱמֶת), and Malkhut is called “Faith” (וּמַלְכוּת נִקְרֵאת אֱמוּנָה), and it is able to validate the good promises (וְהוּא יָכוֹל לְאַמֵּת הַהַבְטָחוֹת הַטּוֹבוֹת), for in its hand is to pardon and forgive transgressions (שֶׁבְּיָדוֹ לִמְחוֹל וְלִסְלוֹחַ הָעֲבֵירוֹת), and therefore it is called “the beard of faith” (וְלָכֵן נִקְרָא זְקַן הָאֱמוּנָה): “for within it flow thirteen springs, fountains of abundant good oil; thirteen Tikkunim are rectified” (דְּנַגְדִּין בֵּיהּ י״ג נְבִיעִין מַבּוּעִין דְּמִשְׁחָא רַבּוּת טָבָא תְּלַת עֲשַׂר תִּיקּוּנִין מִתְתַּקְּנָן). And its saying “springs” (וְאוֹמְרוֹ נְבִיעִין) corresponds to the beard that is not known (כְּנֶגֶד זָקָן דְּלָא אִתְיְדַע), from which all the abundance flows downward (שֶׁנּוֹבֵעַ מֵהֶם כָּל הַשֶּׁפַע לְתַתָּא), and in the Head of Ein they are fountains somewhat thicker and coarser (וּבְרֵישָׁא דְאֵין הֵם מַבּוּעִים שֶׁהֵם מְעַט יוֹתֵר עָבִים וְגַסִּים), corresponding to the Dikna [Beard] that is not known (כְּנֶגֶד דִּיקְנָא דְּלָא אִתְיְדַע), and in the Head of Arich they spread forth to the lower ones according to their levels (וּבְרֵישָׁא דַאֲרִיךְ הֵם מִתְפָּרְשִׁים לְהַתַּחְתּוֹנִים כְּפִי מַדְרֵגוֹת שֶׁלָּהֶם), but in Ze’ir they are only nine (אֲבָל בִּזְעֵיר אֵינָם אֶלָּא ט׳), and four Tikkunim are not constant within him (וְד׳ תִּיקּוּנִים אֵינָם תְּדִירִים אֶצְלוֹ), except at known times for the need of the lower ones (אֶלָּא לְעִתִּים יְדוּעִים לְצֹרֶךְ הַתַּחְתּוֹנִים).