Chapter Seventeen (פֶּרֶק שִׁבְעָה עָשָׂר)

In it shall be explained the ninth Tikkun [Rectification] of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness], called “The depths of the sea” (בּוֹ יִתְבָּאֵר תִּיקּוּן תְּשִׁיעִי מִתִּיקּוּנֵי דִיקְנָא שֶׁל רֵישָׁא דְאֵין הַנִּקְרָא מְצוּלוֹת יָם) (Micah 7:19). And within it is concealed, in the secret of Ohr haPenimi [inner light], the ninth Tikkun of the Malkhut of Adam Kadmon (וּבוֹ נִסְתָּר בְּסוֹד אוֹר הַפְּנִימִי תִּיקּוּן תְּשִׁיעִי דְּמַלְכוּת אָדָם קַדְמוֹן). And from the outside it is clothed by the ninth Tikkun of Arich Anpin, which is “For thousands” (וּמִבַּחוּץ מַלְבִּישׁוֹ תִּיקּוּן תְּשִׁיעִי דַאֲרִיךְ שֶׁהוּא לַאֲלָפִים).

The ninth Tikkun from the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness] is called “The depths of the sea” (הַתִּיקּוּן הַתְּשִׁיעִי מִתִּיקּוּנָא דִיקְנָא שֶׁל רֵישָׁא דְאֵין הוּא נִקְרָא מְצוּלוֹת יָם) (Micah 7:19), and it is from the Chokhmah within this Atika (וְהוּא מֵחָכְמָה שֶׁבְּעַתִּיקָא זוֹ), and is called the Sea of Wisdom (וְנִקְרָא יַם הַחָכְמָה). And it is known (וְיָדוּעַ), when the Yesod of Abba, which includes within itself Thirty-Two Paths (כְּשֶׁמִּתְחַבְּרִים יְסוֹד אַבָּא שֶׁהוּא כּוֹלֵל אֵלָיו ל״ב נְתִיבוֹת), with the Yesod of Imma, which is called Chai [life] (בִּיסוֹד אִמָּא הַנִּקְרָא ח״י), and Thirty-Two and Eighteen equal fifty (וְל״ב וְח״י עוֹלֶה חֲמִשִּׁים), and the Fifty Gates of Binah come into being (וְנַעֲשִׂים חֲמִשִּׁים שַׁעֲרֵי בִינָה), and through this she is called Sea, whose value is the Fifty Gates of Binah (וּבָזֶה נִקְרֵאת יָם הָעוֹלָה נ׳ שַׁעֲרֵי בִינָה). And this Sea is formed from the Thirty-Two Paths of Chokhmah (וְהַיָּם הַזֶּה נַעֲשֶׂה מִל״ב נְתִיבוֹת הַחָכְמָה), which are the depth and abyss of the Sea, called Binah (שֶׁהוּא עָמְקוּת וּמְצוּלַת הַיָּם הַנִּקְרָא בִינָה). Thus, in this place, the secret of “The depths of the sea” means the depth of the Sea that comes from the Chokhmah within this Atika (כֵּן בְּזֶה הַמָּקוֹם סוֹד מְצוּלוֹת יָם פֵּירוּשׁוֹ עָמְקוּת הַיָּם הַבָּא מֵחָכְמָה שֶׁבְּעַתִּיקָא). And every secret of the brain is from Chokhmah (וְכָל סוֹד מוֹחַ הוּא מֵחָכְמָה), which is the thought that knows the measure of the influx (אֲשֶׁר הִיא הַמַּחֲשָׁבָה לָדַעַת הַשִּׁעוּר שֶׁל הַשֶּׁפַע), so that it should not be more than the worlds are able to bear (שֶׁלֹּא יִהְיֶה יוֹתֵר מִכְּדֵי שֶׁיּוּכְלוּ לִסְבֹּל הָעוֹלָמוֹת), and also that it should be proper and in order (וְגַם שֶׁיִּהְיֶה כָּרָאוּי וּכְסֵדֶר), for thus His wisdom decreed (שֶׁכֵּן גָּזְרָה חָכְמָתוֹ). And all of this is accomplished through these Thirty-Two membranes (וְהַכֹּל נַעֲשֶׂה עַל יְדֵי הַל״ב קְרוּמִים הָאֵלֶּה), which descend from Butzina deKardinuta [the Hard Spark] (אֲשֶׁר הֵם יוֹרְדִים מִבּוּצִינָא דְקַרְדִּינוּתָא), which are in the Mocha Setima’ah [Concealed Brain] of this Reisha DeEin [Head of Nothingness] (אֲשֶׁר הֵם בְּמוֹחָא סְתִימָאָה דְאֵין זֶה), and it establishes this ninth Tikkun, called “The depths of the sea” (וּמְתַקֵּן תִּיקּוּן ט׳ זֶה הַנִּקְרָא מְצוּלַת יָם). And this is what it says in Sifra deTzniuta, “Those that hang and do not emerge one from another” (וְזֶהוּ אוֹמְרוֹ בְּסִפְרָא דִצְנִיעוּתָא דְאִינוּן דְּתַלְיָין וְלָא נָפְקִין דָּא מִן דָּא) (Zohar, Bamidbar 134a). The explanation is (פֵּירוּשׁוֹ), that all these Tikkunim of the beard (שֶׁכָּל הַתִּיקּוּנִים הָאֵלֶּה שֶׁבַּזָּקָן), namely the hairs of the Tikkunim of the beds of fragrance (וְהֵם הַשְּׂעָרוֹת שֶׁל הַתִּיקּוּנִים שֶׁל עֲרוּגוֹת הַבֹּשֶׂם), together with their companions beneath the lower lip (עִם חֲבֵרָיו שֶׁתַּחַת הַשָּׂפָה הַתַּחְתּוֹנָה), intermingle with the hairs hanging below the chin on both sides (מִתְעָרְבִים עִם הַשְּׂעָרוֹת הַתְּלוּיִים לְמַטָּה מִן הַסַּנְטֵר מִשְּׁנֵי צְדָדָיו), and all of them are one connection (וְכוּלָּם חִבּוּר אֶחָד), and “they do not emerge one from another” (וְלָא נָפְקִין דָּא מִן דָּא). And the Sea is the Malkhut of Adam Kadmon (וְהַיָּם הִיא מַלְכוּת דְּאָדָם קַדְמוֹן), this is the Sea (הוּא הַיָּם), meaning the depth of the primordial Sea, from the Days of Old and the former years that we explained (רָצָה לוֹמַר עוֹמֶק הַיָּם הַקַּדְמוֹנִי מִימֵי קֶדֶם וְשָׁנִים קַדְמוֹנִיּוֹת שֶׁפֵּרַשְׁנוּ). And this Malkhut of Adam Kadmon made all these Tikkunim, as mentioned (וּמַלְכוּת אָדָם קַדְמוֹן זֹאת עָשְׂתָה כָּל הַתִּיקּוּנִים הָאֵלֶּה כַּנִּזְכָּר), and includes all these thirteen Tikkunim (וְכוֹלֶלֶת כָּל הַי״ג תִּיקּוּנִים הָאֵלֶּה), and is called “The depths of the sea” (וְנִקְרָא מְצוּלַת יָם), and it is the depth of this Reisha DeEin [Head of Nothingness], which is Chokhmah Setima’ah [Concealed Wisdom] (וְהִיא עָמְקוּת שֶׁל אֵין זֶה שֶׁהוּא חָכְמָה סְתִימָאָה), and it made within it this aforementioned Tikkun [Rectification] (וְעָשְׂתָה בּוֹ הַתִּיקּוּן הַזֶּה הַנִּזְכָּר). And this is what it says in the Idra Rabba [Great Assembly] (וְזֶהוּ אוֹמְרוֹ בְּאַדְרָא רַבָּא): “The ninth Tikkun: the hairs intermingle with those hairs that hang, and one does not emerge from the other” (תִּיקּוּנָא תְּשִׁיעָאָה מִתְעָרְבִין שַׂעֲרֵי עִם אִינוּן שַׂעֲרֵי דְּתַלְיָין וְלָא נָפִיק דָּא מִן דָּא). And this is what we have said (וְהוּא מַה שֶּׁאָמַרְנוּ), that all the hairs join together and one does not emerge from the other (שֶׁהַשְּׂעָרוֹת כּוּלָּם מִתְחַבְּרִים וְלָא נָפִיק דָּא מִן דָּא), and each individual hair has its own separate place of emergence (וְכָל שַׂעַר אֶחָד יֵשׁ לוֹ מוֹצָא אֶחָד בִּפְנֵי עַצְמוֹ), and does not emerge from the place of its fellow (וְאֵינוֹ יוֹצֵא מִמְּקוֹם חֲבֵירוֹ). And the hairs are clusters of hairs (וְהַשְּׂעָרוֹת הֵם קִבּוּץ שְׂעָרוֹת), and are smaller than the strands (וּקְטַנִּים יוֹתֵר מִן הַנִּימִין), and all of them join together with all the Tikkunim that we have mentioned (וְכֻלָּם מִתְחַבְּרִים עִם כָּל הַתִּיקּוּנִים שֶׁאָמַרְנוּ). And there it says, “Arise, Rabbi Abba” (וְאָמַר שָׁם קוּם ר׳ אַבָּא). “Rabbi Abba arose and said: These are the hairs that intermingle with those that hang; they are called ‘The depths of the sea,’ because they emerge from the excesses of the brain” (קָם ר׳ אַבָּא וְאָמַר אִילֵין אִינוּן שַׂעֲרֵי דְּמִתְעָרְבִין עִם אִינוּן דְּתַלְיָין אִקְרוּן מְצוּלוֹת יָם מִשּׁוּם דְּנָפְקִי מִמּוֹתְרֵי מוֹחָא). The explanation is (פֵּירוּשׁ), Rabbi Abba explains why this Tikkun [Rectification] is called “The depths of the sea” (ר׳ אַבָּא מְתָרֵץ לָמָּה נִקְרָא תִּיקּוּן זֶה מְצוּלוֹת יָם). Because these hairs and these lights were made from the excesses of the brain (מִפְּנֵי שֶׁהַשְּׂעָרוֹת וְהָאוֹרוֹת הָאֵלּוּ נַעֲשׂוּ מִמּוֹתְרֵי מוֹחָא), namely from superabundant lights beyond what is required for the life of the Mocha Setima’ah [Concealed Brain] (דְּהַיְינוּ מֵאוֹרוֹת עוֹדְפִין עַל כְּדֵי חַיָּיו שֶׁל הַמּוֹחָא סְתִימָא), hidden within hiddenness (סִתְרָא גוֹ סִתְרָא), and this is the depth of the primordial Sea (וְזֶה הָעוֹמֶק יָם הַקַּדְמוֹנִי). Meaning (רָצָה לוֹמַר), this Tikkun [Rectification] gathers to itself all the merits of Yisrael (הַתִּיקּוּן זֶה לוֹקֵחַ אֵלָיו כָּל זְכֻיּוֹת יִשְׂרָאֵל), and bestows upon them children, life, and sustenance (וּמַשְׁפִּיעַ לָהֶם בְּנֵי חַיֵּי וּמְזוֹנֵי), through the upper Mazal [Channel of Influence] and the lower Mazal [Channel of Influence] (בְּאֶמְצָעוּת מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן), and all their other needs (וּשְׁאָר כָּל צָרְכֵיהֶם), at the time when they perform complete repentance (בִּזְמַן שֶׁעוֹשִׂים תְּשׁוּבָה שְׁלֵמָה).

And especially on Yom HaKippurim [the Day of Atonements] (וּבִפְרָט בְּיוֹם הַכִּפּוּרִים), when Yisrael perform complete repentance (שֶׁיִּשְׂרָאֵל עוֹשִׂים תְּשׁוּבָה שְׁלֵמָה), then they give strength and power to the two locks of the beard, the upper and the lower (אָז נוֹתְנִים כֹּחַ וּגְבוּרָה אֶל תְּרֵי שִׁבּוֹלוֹת הַזָּקָן עֶלְיוֹן וְתַחְתּוֹן), and they are the secret of the crimson tongue that includes them (וְהֵם סוֹד לָשׁוֹן שֶׁל זְהוֹרִית הַכּוֹלֶלֶת אוֹתָם), and it is red and becomes white through Atika (וְהִיא אָדוֹם וּמִתְלַבֶּנֶת עַל יְדֵי עַתִּיקָא), and all blemishes are rectified (וְכָל הַפְּגָמִים מְתֻקָּנִים). And the prosecutors who grasp defective light because of the sins of Yisrael (וְהַמְקַטְרְגִים הָאוֹחֲזִים בְּאוֹר פָּגוּם בְּסִבַּת חֵטְא יִשְׂרָאֵל), are cast to the end of the depth of the female of the Great Deep (נִשְׁלָכִים לְסוֹף עוֹמֶק נוּקְבָא דִתְהוֹמָא רַבָּא), and they are the secret of the “two goats” (וְהֵם סוֹד תְּרֵין שְׂעִירִים), the “two men who spy out the land, whether they stand in faithfulness or not” (שְׁנֵי אֲנָשִׁים מְרַגְּלִים לְרַגֵּל אֶת הָאָרֶץ אִי קַיְימֵי בִּמְהֵימָנוּתָא וְאִם לָאו), “whether she is pure or a separated menstruant woman” (אוֹ טְהוֹרָה הִיא אוֹ פְרוּסָה נִדָּה), as it were (כִּבְיָכוֹל), who are examined through the barley offering of the Sotah [suspected woman] (הַנִּבְדָּקוֹת בְּמִנְחַת שְׂעוֹרִים דְּסוֹטָה), in the secret of the account of the two sisters, one drank and the other drank (בְּסוֹד מַעֲשֶׂה שֶׁל שְׁתֵּי אֲחָיוֹת זוֹ שָׁתְתָה וְזוּלָא שָׁתְתָה), as it is in the Gemara of Sotah (כַּאֲשֶׁר הוּא בַּגְּמָרָא דְּסוֹטָה) (Tanchuma, Naso 6). And the men who spy are Aza and Azael (וְהָאֲנָשִׁים מְרַגְּלִים הֵם עֲזָא וַעֲזָאֵל), who have a hold from the hollow space that is between the feet of Leah and the head of Rachel (אֲשֶׁר יֵשׁ לָהֶם אֲחִיזָה מֵהֶחָלָל אֲשֶׁר הוּא בֵּין רַגְלֵי לֵאָה לְרֹאשׁ רָחֵל), and these are the feet of impurity (וְהֵם רַגְלֵי הַטֻּמְאָה), which were severed and bound in the three depths of the abyss of the evil sea (אֲשֶׁר נִתְקַצְּצוּ וְנִקְשְׁרוּ בִּשְׁלֹשֶׁת עוֹמֶק הַתְּהוֹם יַמָּא בִּישָׁא), and these are called “The depths of the sea” (וְאֵלּוּ נִקְרָאִים מְצוּלַת יָם). And just as Yosef took Shimon and separated him from Levi (וּכְמוֹ שֶׁלָּקַח יוֹסֵף אֶת שִׁמְעוֹן וְהִבְדִּיל אוֹתוֹ מִלֵּוִי), “and bound him before their eyes” (וַיֶּאֱסֹר אוֹתוֹ לְעֵינֵיהֶם) (Genesis 42:24), because they are two Gevurot (כִּי הֵם שְׁנֵי גְבוּרוֹת), and he did not wish that the Gevurot should be together (וְלֹא רָצָה שֶׁיִּהְיוּ הַגְּבוּרוֹת יַחַד), and he separated them so that they would not prosecute against him (וְהָיָה מְחַלֵּק אוֹתָם כְּדֵי שֶׁלֹּא יְקַטְרְגוּ עָלָיו), so too there are many thousands of separations distinguishing the portion of the Kohen [Priest] from the two goats, so that they will not be together and prosecute against Yisrael (כָּךְ הוּא לְהַבְדִּיל כַּמָּה אֶלֶף הַבְדָּלוֹת מֵחֵלֶק הַכֹּהֵן שְׁנֵי שְׂעִירִים שֶׁלֹּא יִהְיוּ יַחַד וִיקַטְרְגוּ עַל יִשְׂרָאֵל). “The fool folds his hands and eats his own flesh” (הַכְּסִיל חֹבֵק אֶת יָדָיו וְאוֹכֵל אֶת בְּשָׂרוֹ) (Ecclesiastes 4:5). Thus the one goat bore upon itself all the iniquities of Yisrael (כָּךְ הַשָּׂעִיר הָאֶחָד נָשָׂא עָלָיו אֶת כָּל עֲוֹנוֹת יִשְׂרָאֵל), and this is what it says in the Zohar, Acharei Mot (וְזֶהוּ אוֹמְרוֹ בַּזֹּהַר אַחֲרֵי מוֹת): “And because that prosecutor of Yisrael ascends and becomes an advocate for Yisrael” (וּבְגִין דְּסָלִיק הַהוּא קָטִיגוֹרָא דְּיִשְׂרָאֵל וְיִתְעֲבִיד סָנִיגוֹרְיָא דְּיִשְׂרָאֵל). “Then the Holy One, blessed be He, takes all the sins of Yisrael” (כְּדֵין קב״ה נָטִיל כָּל חוֹבַיְיהוֹן דְּיִשְׂרָאֵל), “and everything that is written in those records above to remember the sins of mankind, He takes them and casts them in this manner to the place called ‘The depths of the sea’” (וְכָל מַה דִּכְתִיב בְּאִינוּן פִּתְקִין דִלְעֵילָא לְאַדְכָּרָא חוֹבַיְיהוֹן דְּבְנֵי נָשָׁא נָטִיל לוֹן וְרָמֵי לוֹן כְּהַאי גַּוְונָא לַאֲתַר דְּאִתְקְרֵי מְצוּלַת יָם), this is what is written, “And You will cast all their sins into the depths of the sea” (הָדָא הוּא דִכְתִיב וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם) (Micah 7:19). And this is the power of the goat that is offered to the Holy One, blessed be He (וְזֶה כֹּחַ הַשָּׂעִיר נִקְרָב אֶל הקב״ה), so that the goat and the prosecutor, who are one, should lose their power (כְּדֵי שֶׁהַשָּׂעִיר וְהַמְקַטְרֵג הָאֶחָד יֹאבַד כּוֹחוֹ), and should become sweetened, as in the days of Yehoshua (וְיִהְיֶה נִמְתָּק כְּמוֹ בִּימֵי יְהוֹשֻׁעַ), in the secret of “two men who spy” (בְּסוֹד שְׁנַיִם אֲנָשִׁים מְרַגְּלִים) (Joshua 2:1), who were sweetened through the conquest of the Land (שֶׁנִּמְתְּקוּ בִּכְבִישַׁת הָאָרֶץ), and through this he becomes an advocate for Yisrael (וּבָזֶה נַעֲשֶׂה סָנִיגוֹר לְיִשְׂרָאֵל). And all of this was accomplished through the “appointed man” (וְכָל זֶה נַעֲשָׂה עַל יְדֵי אִישׁ עִתִּי) (Leviticus 16:21), who was prepared for sending the goat cast into the female of the Great Deep (שֶׁהָיָה מוּכָן לִשְׁלִיחַת הַשָּׂעִיר הַנִּשְׁלָךְ לְנוּקְבָא דִתְהוֹמָא רַבָּא), and he had a blemish in his evil eye (וְהָיָה בּוֹ מוּם בְּעַיִן הָרַע שֶׁלּוֹ), for his eye was defective (שֶׁהָיְתָה עֵינוֹ פְּגוּמָה), and he was more suited to perform service for the “blind serpent” (וְהוּא יוֹתֵר מוּכָן לַעֲשׂוֹת שֵׁרוּת לְתַנִּין עִוֵּר). But the Kohen Gadol [High Priest] who offers the one goat to Hashem (אֲבָל הַכֹּהֵן גָּדוֹל הַמַּקְרִיב הַשָּׂעִיר אֶחָד לַי־יָ), must be of a good eye (צָרִיךְ שֶׁיִּהְיֶה טוֹב עַיִן), corresponding to this Arich Anpin (כְּנֶגֶד אֲרִיךְ זֶה), for concerning this Tikkun, called “The depths of the sea” (הוּא תִּיקּוּן זֶה הַנִּקְרָא מְצוּלוֹת יָם), it is said, “He that has a good eye shall be blessed” (נֶאֱמַר בּוֹ טוֹב עַיִן הוּא יְבֹרָךְ) (Proverbs 22:9), and this is the secret of the supernal Kohen Gadol [High Priest] that I explained earlier (וְהוּא סוֹד הַכֹּהֵן גָּדוֹל שֶׁל מַעְלָה שֶׁפֵּרַשְׁתִּי מִקּוֹדֶם). And this is what it means when it says, “And casts them in this manner” (וְזֶהוּ אוֹמְרוֹ וְרָמֵי לוֹן כְּהַאי גַּוְונָא), namely those records (אִינוּן פִּתְקִין). And also the one spying goat, which is entirely darkness (וְגַם הַשָּׂעִיר הַמְרַגֵּל הָאֶחָד שֶׁכּוּלוֹ חֹשֶׁךְ), is submerged in darkness (וְהוּא נִטְבָּע בַּחֹשֶׁךְ), and in darkness his name is covered (וּבַחֹשֶׁךְ שְׁמוֹ יְכֻסֶּה), and he is called “fallen” (וְנִקְרָא נוֹפֵל), but not so much “open-eyed” (אֲבָל גְּלוּי עֵינַיִם אֵינוֹ כָּל כָּךְ), for the righteous one judges himself (שֶׁהַצַּדִּיק דָּן עַל עַצְמוֹ). And if you should say (וְאִם תֹּאמַר), behold, they are in chains of iron in the Great Deep (הֲרֵי הֵם בְּשַׁלְשְׁלָאוֹת שֶׁל בַּרְזֶל בִּתְהוֹם רַבָּא), and are called “The depths of the sea” (וְנִקְרָאִים מְצוּלוֹת יָם), the answer is (תְּשׁוּבָה), that this is the power of their camps (שֶׁכֹּחַ מַחֲנֵיהֶם הוּא זֶה), and to this very day they still teach sorcery (וְהֵם עוֹד הַיּוֹם לוֹמְדִים כִּשּׁוּף), to cause the children of Yisrael to stumble (לְהַכְשִׁיל אֶת בְּנֵי יִשְׂרָאֵל), and to bring down the enemies of Yisrael (וּלְהַפִּיל אֶת שׂוֹנְאֵי יִשְׂרָאֵל), just as they taught Bil‘am in all the evils that he committed (כְּמוֹ שֶׁלִּמְּדוּ אֶת בִּלְעָם בְּכָל הָרָעוֹת שֶׁעָשָׂה). For he would wander every time among the “mountains of darkness” (כִּי הוּא הָיָה מְשׁוֹטֵט בְּכָל פַּעַם בְּטוּרֵי חֲשׁוֹךְ) toward them (אֲלֵיהֶם), and they taught him sorcery and evils (וְלִמְּדוּ אוֹתוֹ כִּשּׁוּף וְרָעוֹת), and how he could return them to Egypt (וְהֵיאַךְ הוּא יָכוֹל לְהַחֲזִירָם לְמִצְרַיִם), as it says in the Zohar (כְּאוֹמְרוֹ בַּזֹּהַר) (Zohar, Vayikra 112b). And these matters are “like firmly planted nails, given by one shepherd” (וְאֵלּוּ הַדְּבָרִים הֵם כְּמַשְׂמְרוֹת נְטוּעִים נִתְּנוּ מֵרוֹעֶה אֶחָד) (Ecclesiastes 12:11), and it is impossible to reveal these secrets in a detailed manner (וְאִי אֶפְשָׁר לְגַלּוֹת אֵלּוּ הַסּוֹדוֹת בְּדֶרֶךְ פְּרָט), and from Hashem I ask forgiveness that I have revealed the furnace of the world (וּמֵהַשֵּׁם אֶשְׁאַל הַמְּחִילָה שֶׁגִּלִּיתִי כִּבְשׁוֹנוֹ שֶׁל עוֹלָם). Therefore Rabbi Abba says in the Idra Rabba (וְלָכֵן אוֹמֵר רַבִּי אַבָּא בְּאַדְרָא רַבָּא) (Zohar, Bamidbar 134a), “And from this place are cast all the masters who demand the debts of mankind, and they are subdued” (וּמֵהַאי אַתְרָא רָמְיוּ כָּל מָארֵי דְתָבְעִין חוֹבִין דִבְנֵי נָשָׁא וּמִתְכַּפְיָין). The explanation is (פֵּירוּשׁ), they are cast together with the records of debts and transgressions into the female of the Great Deep (נִשְׁלָכִים עִם הַפִּתְקִין שֶׁל חוֹבִין וַעֲבֵרוֹת לְנוּקְבָא דִתְהוֹמָא רַבָּא), and they are subdued (וּמִתְכַּפְיָין), and they can no longer raise their heads and ascend upward, outward, from the female of the Great Deep (וְאֵינָם יְכוֹלִים עוֹד לְהָרִים רֹאשׁ וְלַעֲלוֹת לְמַעְלָה לַחוּץ לְנוּקְבָא דִתְהוֹמָא רַבָּא). And therefore Yom HaKippurim [the Day of Atonements] is called “a Sabbath of complete rest” (וְלָכֵן נִקְרָא יוֹם הַכִּפּוּרִים שַׁבַּת שַׁבָּתוֹן) (Leviticus 23:32), for the river of Imma Ila’ah [the Supernal Mother], this primordial Sea, shines from its depth and illuminates a great illumination below (דְּנַהֲרָא אִימָּא עִלָּאָה מַיִם הַקַּדְמוֹנִי הַזֶּה מֵעוֹמְקוֹ וּמֵאִיר הֶאָרָה גְדוֹלָה לְמַטָּה), and they are unable to gaze upon this light (וְאֵינָם יְכוֹלִים לְהַבִּיט בָּאוֹר הַזֶּה), just as happens to a person who gazes at the sun and afterward cannot open his eyes (כְּמוֹ שֶׁאֵרַע לְאָדָם הַמַּבִּיט בַּשֶּׁמֶשׁ לֹא יָכוֹל לִפְתֹחַ עֵינָיו אַחַר כָּךְ). This is the meaning of “to destroy them forever and ever” (זֶהוּ לְהַשְׁמִידָם עֲדֵי עַד) (Psalms 92:8), as I wrote at the end of the seven Tikkunim concerning the secret of Shabbat (כְּמוֹ שֶׁכָּתַבְתִּי בְּסוֹף ז׳ תִּיקּוּנִים בְּסוֹד שַׁבָּת). And therefore it is called “a Sabbath of complete rest” (וְלָכֵן נִקְרָא שַׁבַּת שַׁבָּתוֹן), because it is entirely in the secret of Atika (שֶׁכּוּלוֹ בְּסוֹד עַתִּיקָא), and concerning this Rabbi Shimon blessed him, saying, “Blessed is my son before Atik Yomin [the Ancient of Days]” (וְעַל זֶה בֵּרְכוֹ רַבִּי שִׁמְעוֹן בְּרִיךְ בְּרִי לְעַתִּיק יוֹמִין).