Chapter Seven (פֶּרֶק שְׁבִיעִי)

In it shall be explained the hairs of Arich Anpin (בּוֹ יְפוֹרְשׁוּ שַׂעֲרוֹת דַּאֲרִיךְ אַנְפִּין)

You must know (צָרִיךְ אַתָּה לָדַעַת), that Arich Anpin has hairs and strands (שֶׁאֲרִיךְ יֵשׁ לוֹ שְׂעָרוֹת וְנִימִין), and the explanation of the matter is (וּפֵירוּשׁ הַדְּבָרִים), that from the aspect of the face, in the hair of the crown, there are thirteen strands (כִּי מִצַּד הַפָּנִים יֵשׁ בִּשְׂעַר הַקָּדְקֹד תְּלֵיסַר נִימִין), from which spread the thirteen Tikkunei Dikna [rectifications of the beard] (דְּמִנַּיְיהוּ מִתְפַּשְּׁטִים תְּלֵיסַר תִּיקּוּנֵי דִּיקְנָא), and these strands on the side of the face are called hairs simply (וְאֵלּוּ הַנִּימִין שֶׁל צַד הַפָּנִים נִקְרָאִים שְׂעָרוֹת סְתָם). And from the edges of the Galgalta [skull] on the side of the back (וּמֵחַדּוּדֵי דְּגַלְגַּלְתָּא מִצַּד אָחוֹר), there is a great number of locks of hair (יֵשׁ מִסְפָּר רַב שֶׁל קוּצֵי דְשַׂעֲרֵי), reaching until the heads of the shoulders (מַגִּיעִין עַד רֵישֵׁי כַּתְפִּין), to cover the neck (לְכַסּוֹת הָעוֹרֶף), and every single lock has within it four hundred and ten strands, according to the numerical value of Kadosh [holy] (וְכָל קוֹץ וְקוֹץ יֵשׁ בּוֹ ת״י נִימִין כְּמִנְיַן קָדוֹשׁ), and these strands extend until the place of the head of Ze’ir Anpin (וְאֵלּוּ הַנִּימִין נִמְשָׁכִין עַד מְקוֹם רֹאשׁ זְעֵיר אַנְפִּין), like long threads (כְּמִין חוּטִים אֲרוּכִים). And when that great light descends from the back of Ze’ir Anpin into its head (וּכְשֶׁיּוֹרֵד אוֹתוֹ הָאוֹר הַגָּדוֹל מֵאֲחוֹרָיו שֶׁל זְעֵיר אַנְפִּין בְּרֹאשׁוֹ), which clothes Arich Anpin from its Tabur [navel] and below (שֶׁהוּא מַלְבִּישׁ אֶת אֲרִיךְ מִטַּבּוּרוֹ וּלְמַטָּה), and brings forth the four compartments of the Tefillin outward (וּמוֹצִיא הָאַרְבַּע בָּתִּים שֶׁל תְּפִלִּין לַחוּץ), opposite the face from the illumination of the Mochin [mental lights] (כְּנֶגֶד הַפָּנִים מִן הֶאָרַת הַמּוֹחִין), and all is through the power of the striking of the hairs (וְהַכֹּל מִכֹּחַ הַכָּאַת הַשְּׂעָרוֹת), which strike from behind into the Mochin (שֶׁמַּכֶּה מֵאֲחוֹרָיו בַּמּוֹחִין), that illumination brings forth the compartments (אוֹתָהּ הֶאָרָה מוֹצִיאָה הַבָּתִּים). And these locks of hair of Arich Anpin that we mentioned (וְאֵלּוּ קוּצֵי דְשַׂעֲרֵי דַאֲרִיךְ אַנְפִּין שֶׁאָמַרְנוּ), descend until the head of Ze’ir Anpin (הַיּוֹרְדִין עַד רֹאשׁ זְעֵיר אַנְפִּין), and the locks of hair of Ze’ir Anpin descend until the head of its Nukvah to illuminate her (וְקוּצֵי דְשַׂעֲרֵי דְּזְעֵיר אַנְפִּין יוֹרְדִין עַד רֹאשׁ נוּקְבֵּיהּ לְהָאִיר לָהּ), and the hairs that are upon the head are opposite the brain (וְשַׂעֲרוֹת שֶׁהֵם בָּרֹאשׁ כְּנֶגֶד הַמּוֹחַ), and they are within (וְהֵם מִבִּפְנִים), and they emerge outward (וְהֵן יוֹצְאִין לַחוּץ), and they are springs of light (וְהֵן מַבּוּעִין דְּאוֹרָה), from which great illumination emerges (שֶׁיּוֹצְאִים מֵהֶן הֶאָרָה גְדוֹלָה). And this is the intention of Rashbi in his saying (וְזֶהוּ כַּוָּנַת הָרַשְׁבִּ״י בְּאוֹמְרוֹ): “Tzitz is male, Tzitzit is female” (צִיץ דְּכַר צִיצִית נוּקְבָא), to hint to what we said (לִרְמוֹז לְמַה שֶּׁאָמַרְנוּ), that the hairs of Arich Anpin descend to Ze’ir Anpin (דְּשַׂעֲרֵי דַאֲרִיךְ אַנְפִּין יוֹרְדִים לִזְעֵיר אַנְפִּין), and Tzitzit is an expression of hair (וְצִיצִית הוּא לְשׁוֹן שֵׂעָר), as it is said: “and he took me by the lock of my head” (וַיִּקָּחֵנִי בְּצִיצִית רֹאשִׁי) (Ezekiel 8), and they are literally the hairs, male and female (וְהֵם מַמָּשׁ הַשְּׂעָרוֹת זָכָר וּנְקֵבָה). And Tzitz is that which comes from the Tzelem [image] of Chokhmah (וְצִיץ הוּא מַה שֶּׁיָּבוֹא מִצֶּלֶם חָכְמָה), and Tzitzit is that which comes from the Tzelem [image] of Binah (וְצִיצִית הוּא מַה שֶּׁיָּבוֹא מִצֶּלֶם בִּינָה), and the Yesodot [foundations] of Chokhmah and Binah are both within Ze’ir Anpin (וְהַיְסוֹדוֹת שֶׁל חָכְמָה וּבִינָה הֵם שְׁנֵיהֶם בְּתוֹךְ זְעֵיר), and that which Ze’ir Anpin takes for itself is called Tzitz (וּמַה שֶּׁיִּקַּח זְעֵיר לְעַצְמוֹ נִקְרָא צִיץ), for from there are made the hairs of its head (כִּי מִשָּׁם נַעֲשִׂים שַׂעֲרוֹת רֹאשׁוֹ), and that which it takes for its Nukvah [female] is called Tzitzit (וּמַה שֶּׁיִּקַּח לְנוּקְבֵּיהּ נִקְרָא צִיצִית), if so the Tallit with which we wrap ourselves is a hint to Ze’ir Anpin (אִם כֵּן הַטַּלִּית שֶׁאָנוּ מִתְעַטְּפִין בּוֹ הוּא רֶמֶז לִזְעֵיר), namely to its Ohr haMakif [surrounding light] (דְּהַיְינוּ לְאוֹר הַמַּקִּיף שֶׁלּוֹ), which is the secret of the Tallit (שֶׁהוּא סוֹד הַטַּלִּית). And it comes from three Makifin [surrounding lights] (וּבָא מִשְּׁלֹשָׁה מַקִּיפִין), from Arich Anpin it emerges through the hairs and surrounds (מִן אֲרִיךְ אַנְפִּין יוֹצֵא דֶּרֶךְ הַשְּׂעָרוֹת וּמַקִּיף), and from the Tzelem [image] of Chokhmah (וּמִצֶּלֶם חָכְמָה), and from the Tzelem [image] of Binah (וּמִצֶּלֶם בִּינָה), it is found that the Makif [surrounding light] of Ze’ir Anpin is the secret of the Tallit [prayer shawl] (נִמְצָא שֶׁמַּקִּיף זְעֵיר אַנְפִּין הוּא סוֹד הַטַּלִּית), which is woven from all the Makifin [surrounding lights] together (שֶׁהוּא אָרוּג מִכָּל הַמַּקִּיפִין כֻּלָּם), therefore when we wrap ourselves in the Tallit [prayer shawl] (לְפִיכָךְ כְּשֶׁאָנוּ מִתְעַטְּפִים בַּטַּלִּית), and place all the Tzitzit on the left side where the Shekhinah is (וּמַנִּיחִים כָּל הַצִּיצִיּוֹת לְצַד שְׂמֹאל שֶׁשָּׁם הַשְּׁכִינָה), they illuminate her (שֶׁמְּאִירִים לָהּ), and it is the light of her hairs and eyes (וְהוּא אוֹר הַשְּׂעָרוֹת וְהָעֵינַיִם שֶׁלָּהּ). And you already know that the hairs of Arich Anpin are like pure white wool (וּכְבָר יָדַעְתָּ שֶׁהַשְּׂעָרוֹת שֶׁל אֲרִיךְ אַנְפִּין הֵם כַּעֲמַר נָקֵי לָבָן), and all the more so the thirteen Tikkunei Dikna [rectifications of the beard] (וּמִכָּל שֶׁכֵּן הַי״ג תִּיקּוּנֵי דִּיקְנָא), and this is what the verse says: “And Atik Yomin... His garment was like white snow, and the hair of His head like pure wool” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב וְעַתִּיק יוֹמִין... לְבוּשֵׁיהּ כִּתְלַג חִוָּר וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא) (Daniel 7). And it says in the Idra Rabba (וְאוֹמֵר בָּאִדְּרָא רַבָּא) (Bamidbar 131a): “We learned: all the hairs, whether of the head or of the beard, are all white like snow” (תָּאנָא כָּלְהוּ שַׂעֲרֵי בֵּין דְּרֵישָׁא בֵּין דְּדִיקְנָא כָּלְהוּ חִוָּרֵי כִּתְלָגָא). But in Ze’ir Anpin the hairs are black (וּבִזְעֵיר אַנְפִּין הַשְּׂעָרוֹת שְׁחוֹרוֹת), as it is written: “His locks are curled, black as a raven” (כְּמוֹ שֶׁכָּתוּב קְוֻצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5). And when the hairs of Arich emerge and descend (וּכְשֶׁיּוֹצְאִים וְיוֹרְדִים שַׂעֲרוֹת אֲרִיךְ), and become mixed and entangled within the hairs of Ze’ir Anpin (וּמִתְעָרְבִים וּמִסְתַּבְּכִים בְּשַׂעֲרוֹי דִּזְעֵיר), they become like a garment and a Tallit [prayer shawl] (וְנַעֲשֶׂה כְּעֵין בֶּגֶד וְטַּלִּית), and whiten them (וּמַלְבִּינִים אוֹתָם). And the Nukvah [female] of Ze’ir Anpin has red hairs like crimson (וּלְנוּקְבֵּיהּ דִּזְעֵיר אַנְפִּין יֵשׁ לָהּ שְׂעָרוֹת אֲדֻמִּים כָּאַרְגָּמָן), in the secret of the red heifer (בְּסוֹד פָּרָה אֲדֻמָּה), and your mnemonic sign is Ashal: red, black, white (וְסִימָנָךְ אש״ל אֲדֻמִּים שְׁחוֹרִים לְבָנִים), and this is what the verse says: “And he planted an Eshel in Be’er Sheva” (וְזֶהוּ שֶׁאוֹמֵר הַפָּסוּק וַיִּטַּע אֵשֶׁל בִּבְאֵר שָׁבַע) (Genesis 21), for the attribute of Avraham is Chesed (כִּי מִדַּת אַבְרָהָם הִיא הַחֶסֶד), which polishes the hairs (הַמְצַחְצַחַת אֶת הַשְּׂעָרוֹת). And the hairs in Ze’ir Anpin contain these three portions (וְהַשְּׂעָרוֹת שֶׁבִּזְעֵיר אַנְפִּין יֵשׁ בָּהֶם ג׳ חֲלָקִים אֵלּוּ), and they are the locks of hair from the brain of Da’at (וְהֵם קוּצֵי דְשַׂעֲרֵי מִמּוֹחַ הַדַּעַת), and this is the secret of curls (וְזֶהוּ סוֹד תַּלְתַּלִּים), for the locks are the five Elokim of Chesed and the five Elokim of Gevurah (כִּי קוּצֵי הֵם ה׳ אֱלֹהִים חֲסָדִים וְה׳ אֱלֹהִים גְּבוּרוֹת), totaling Taltal [curl] (סַךְ הַכֹּל תַּלְתַּל), and they are of the Katnut [smallness] of Ze’ir Anpin (וְהֵם שֶׁל קַטְנוּת זְעֵיר), and at that time it is built from ten Elokim (וּבְאוֹתוֹ זְּמַן נִבְנֶה מִי׳ אֱלֹהִים), until the arrival of the Gadlut [greatness] of Havayah (עַד בּוֹא גַּדְלוּת שֶׁל הֲוָיָה). And ten times Elokim equals the numerical value of Taltal [curl] (וְי׳ פְּעָמִים אֱלֹהִים גִּימַטְרִיָּא תַּלְתַּל), and with their fifty letters behold the total equals Taltalim [curls] (וְעִם נ׳ אוֹתִיּוֹתֵיהֶם הֲרֵי בְּגִימַטְרִיָּא הַכֹּל תַּלְתַּלִּים), and it is known that these ten are in the Da’at of Ze’ir Anpin (וְנוֹדַע כִּי עֲשָׂרָה אֵלּוּ בְּדַעַת זְעֵיר אַנְפִּין), and they are called “his locks” (וְנִקְרָאִים קְוֻצּוֹתָיו), and the hairs are from the brain of Chokhmah (וְהַשְּׂעָרוֹת מִמּוֹחַ הַחָכְמָה), and the strands are from the brain of Binah (וְהַנִּימִין מִמּוֹחַ הַבִּינָה).