Chapter Six (פֶּרֶק שִׁשִּׁי)

The first Tikkun [Rectification], called “El” (הַתִּיקּוּן הָרִאשׁוֹן הַנִּקְרָא אֵל), contains the number of El in locks of hair (יֵשׁ בּוֹ כְּמִנְיַן אֵל קוּצֵי דְשַׂעֲרֵי), and every single lock contains three hundred and ninety Nimin [Hairs] sweetening the judgments of Ze’ir and his hairs (וְכָל קוֹץ וְקוֹץ יֵשׁ בּוֹ ש״ץ נִימִין הַמְמַתְּקִים אֶת דִּינֵי זְעֵיר וּשְׂעָרוֹתָיו), and through it all the lower judgments are subdued (וּבֵיהּ אִתְכַּפְיָין כָּל דִּינִין תַּתָּאִין). And this “El” is from “Elohim” (וְזֶה אֵל הוּא מִן אֱלֹהִים), which in gematria equals “Pe’ah” [Side-Lock] (שֶׁהוּא בְגִימַטְרִיָּא פֵּאָה), and it is upon the two sides of the face (וְהוּא בִּשְׁנֵי צִדֵּי הַפָּנִים), and they are Y-H Y-H (וְהֵם י״ה י״ה), and they are in the first Tikkun [Rectification] called “El,” as I explained above (וְהֵם בַּתִּיקּוּן רִאשׁוֹן הַנִּקְרָא אֵל כַּאֲשֶׁר פֵּרַשְׁתִּי לְעֵיל). For these three, namely the three “El” names, are included within that “El” (שֶׁג׳ אֵלּוּ דְּהַיְינוּ ג׳ אֵל נִכְלָלִים בְּאוֹתוֹ אֵל), and they are “El-Shaddai,” “El-Havayah,” “El-Adonai” (וְהֵם אֵל שַׁדַּי אֵל הֲוָיָה אֵל אֲדֹנָי), and they are the boundaries of the two side-locks of the face called “Meitzar” [Boundary], namely the supernal Egypts (וְהֵם הַגְּבוּלִים שֶׁל שְׁתֵּי פֵאוֹת הַפָּנִים הַנִּקְרָאִים מֵצַר דְּהַיְינוּ מִצְרַיִם הָעֶלְיוֹנִים), and concerning this Rabbi Eliezer, peace be upon him, said in the Idra Rabba (וְעָלָיו אָמַר רַבִּי אֱלִיעֶזֶר ע״ה בָּאִדְּרָא רַבָּא): “From the boundary I called upon Yah, Yah answered me with expansiveness” (מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַּמֶּרְחָב יָהּ) (Psalms 118:5). And by its mentioning two times Yah as stated (וְאוֹמְרוֹ שְׁתֵּי פְעָמִים יָהּ הַנִּזְכָּרִים), it follows that the two Names Yah within the two sides of the aforementioned side-locks, in the secret of “From the boundary I called upon Yah” (נִמְצָא אִם כֵּן כִּי שְׁנֵי שֵׁמוֹת יָהּ שֶׁהֵם בִּשְׁנֵי צִדֵּי הַפֵּאוֹת הַנִּזְכָּר בְּסוֹד מִן הַמֵּצַר קָרָאתִי יָהּ), each one includes three “El” names (כָּל אֶחָד מֵהֶם כּוֹלֵל שְׁלֹשָׁה שֵׁמוֹת אֵל), and they are two Names including six times El in the two boundaries within the two side-locks (וְהֵם שְׁתֵּי שֵׁמוֹת וְכוֹלְלִים שֵׁשׁ פְּעָמִים אֵל בִּשְׁתֵּי הַמְּצָרִים שֶׁבִּשְׁתֵּי הַפֵּאוֹת), for each side-lock includes three “El” names equaling “Magen” [Shield], to subdue the Klipot (שֶׁכָּל אֶחָד [פֵּאָה] כּוֹלֵל שְׁלֹשָׁה [אֵל] הָעוֹלִים מָגֵן לְהַכְנִיעַ הַקְּלִיפּוֹת), and this is the intention of “the great God” mentioned in the blessing of the Patriarchs, to subdue the Klipot in the blessing of Chesed [Kindness] (וְזֶהוּ כַּוָּנַת הָאֵל הַגָּדוֹל הַנִּזְכָּר בְּבִרְכַּת אָבוֹת לְהַכְנִיעַ הַקְּלִיפּוֹת בְּבִרְכַּת הַחֶסֶד). And within the Heh are three fillings, namely Y-H-A (וְיֵשׁ בַּה״א ג׳ מִלּוּאִים דְּהַיְינוּ יה״א), and in its place I shall explain it with the help of the Holy One Blessed Be He and His Shekhinah (וּבִמְקוֹמוֹ אֲבָאֲרֶנּוּ בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). Behold they are six “El” names, and all of them are in the secret of Yah, and all of them are from the secret of the first Tikkun of the Thirteen Tikkunei Dikna [Rectifications of the Beard] (הֲרֵי שֶׁהֵם שֵׁשׁ אֵל וְכוּלָּם הֵם מִסּוֹד יָהּ וְכֻלָּם הֵם מִסּוֹד הַתִּיקּוּן הָרִאשׁוֹן שֶׁל י״ג תִּיקּוּנָא דִּיקְנָא).

And when the supernal Dikna [Beard] is revealed (וְכַד אִתְגַּלְיָא דִּיקְנָא עִלָּאָה), all the judgments are subdued (אִתְכַּפְיָין כָּל הַדִּינִים), as mentioned in the Idra Rabba (כִּנְזָכָר בָּאִדְּרָא רַבָּא), and then all the six Elohim within the throat of Ze’ir Anpin, which are judgments, are subdued (וְאָז כָּל הַשֵּׁשׁ אֱלֹהִים שֶׁבַּגָּרוֹן זְעֵיר אַנְפִּין שֶׁהֵם דִּינִים אִתְכַּפְיָין). And these are the lower Egypts, which are six Elohim, six Mochin [mentalities], three from Abba, whose gematria equals “throat,” and all of them are of Katnut [smallness] (וְהֵם מִצְרַיִם הַתַּחְתּוֹנִים שֶׁהֵם שֵׁשׁ אֱלֹהִים שֵׁשׁ מוֹחִין שְׁלֹשָׁה מֵאַבָּא גִּימַטְרִיָּא גָּרוֹן וְכֻלָּם דְּקַטְנוּת), and they are called the lower Egypts sweetened by the upper Egypts of the Dikna [Beard] (וְנִקְרְאוּ מֵצָרִים הַתַּחְתּוֹנִים מְמוּתָּקִים בַּמְּצָרִים הָעֶלְיוֹנִים דְּדִיקְנָא). And when the lights of the holy Dikna [Beard] of Arich illuminate there in the throat of Ze’ir Anpin (וּכְשֶׁמְּאִירִים אוֹרוֹת דְּדִיקְנָא קַדִּישָׁא דַאֲרִיךְ שָׁם בַּגָּרוֹן דְּזְעֵיר אַנְפִּין), which is the secret of “and I shall set Egypt against Egypt” (שֶׁהוּא סוֹד וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם) (Isaiah 19:2), for the lower Egypts shall contend with the Egypts that are the upper ones (כִּי יִסְתַּכְסְכוּ מִצְרַיִם הַתַּחְתּוֹנִים בַּמִּצְרַיִם שֶׁהֵם הָעֶלְיוֹנִים), and then the Klipot clinging to the lower Egypts shall be nullified and abolished (וְאָז יִתְבַּטְּלוּ הַקְּלִיפּוֹת הַנֶּאֱחָזוֹת בַּמִּצְרַיִם הַתַּחְתּוֹנִים), namely the two Pe’ot [Side-Locks] of Ze’ir Anpin (דְּהַיְינוּ ב׳ פֵּאוֹת דְּזְעֵיר אַנְפִּין), and together with this the kingdom of Egypt and Pharaoh its king, who cling there, shall perish and be nullified (וְעִם זֶה תֹּאבַד וְתִתְבַּטֵּל מַלְכוּת מִצְרַיִם וּפַרְעֹה מַלְכָּהּ הַנֶּאֱחָזִים שָׁם), for the chief baker, the chief slaughterers, and the chief cupbearers are the secret of the three veins in the neck of Ze’ir Anpin mentioned by Rabbi Yehudah in tractate Chullin (כִּי שַׂר הָאוֹפִים וְשָׂרֵי הַטַּבָּחִים וְשַׂר הַמַּשְׁקִים הֵם סוֹד הַג׳ וְרִידִין שֶׁבַּצַּוָּאר זְעֵיר אַנְפִּין שֶׁמַּזְכִּיר רַבִּי יְהוּדָה בְּמַסֶּכֶת חוּלִין), and Pharaoh is composed of the letters of “the nape,” namely the secret of the cavity in the nape, and he is the head of the judgments receiving from there if it is empty of hairs, Heaven forbid (וּפַרְעֹה הוּא אוֹתִיּוֹת הָעוֹרֶף דְּהַיְינוּ סוֹד הַחוֹר שֶׁבָּעוֹרֶף וְהוּא רֹאשׁ הַדִּינִים שֶׁמְּקַבְּלִים מִמֶּנּוּ אִם הוּא פָּנוּי מִשְּׂעָרוֹת חַס וְשָׁלוֹם).

It follows that the six Names El are in the upper Egypts (נִמְצָא כִּי שֵׁשׁ שֵׁמוֹת אֵ״ל הֵם בַּמִּצְרַיִם הָעֶלְיוֹנִים), El is Chesed [Kindness], and therefore they sweeten the six Elohim in the lower Egypts, for every Elohim is judgment (אֵל הוּא חֶסֶד וְלָכֵן הֵם מְמַתְּקִים שֵׁשׁ אֱלֹהִים שֶׁבַּמִּצְרַיִם הַתַּחְתּוֹנִים כִּי כָּל אֱלֹהִים הוּא דִּין), and we have already explained that every El in the Dikna [Beard] has its root from the El of Elohim, and therefore it causes the Klipot to cease, for the judgments become sweetened in their root, because the root of Elohim is the Name El mentioned above (וּכְבָר בֵּאַרְנוּ כִּי כָּל אֵל שֶׁבְּדִיקְנָא שָׁרְשׁוֹ מִן אֵל שֶׁל אֱלֹהִים וְלָכֵן גּוֹרֵם לְהַשְׁבִּית הַקְּלִיפּוֹת כִּי הַדִּינִים מִתְמַתְּקִים בְּשָׁרְשָׁם כִּי שֹׁרֶשׁ אֱלֹהִים הוּא שֵׁם שֶׁל אֵל הַנִּזְכָּר). Also understand that the two El names mentioned are two Names of Yah as stated (גַּם תָּבִין כִּי שְׁנֵי אֵל הַנִּזְכָּרִים הֵם שְׁנֵי שֵׁמוֹת שֶׁל יָהּ כַּנִּזְכָּר), and through these Names Yah they sweeten these judgments in the secret of “Amen, may His great Name be…” as explained by us concerning Kaddish (עַל יְדֵי אֵלּוּ שֵׁמוֹת יָהּ מְמַתְּקִים אֵלּוּ הַדִּינִין בְּסוֹד אָמֵן יְהֵא שְׁמֵיהּ רַבָּא כַּמְבֹאָר אֶצְלֵינוּ בְּעִנְיַן הַקַּדִּישׁ), and this is the secret of Yah from Elohim, in the secret of “may the Name Yah be great” (וְהוּא סוֹד יָהּ מִן אֱלֹהִים בְּסוֹד יְהֵא שְׁמֵיהּ רַבָּא).

And the matter is (וְהָעִנְיָן הוּא), that arrogance is the grasping of the external forces above (כִּי הַגַּאֲוָה הוּא אֲחִיזַת הַחִיצוֹנִים לְמַעְלָה), and they ascend up to the Name Yah, Heaven forbid (וְעוֹלִים עַד שֵׁם יָהּ חַס וְחָלִילָה), and through the Names El they are subdued, and the Klipot and their arrogance are cut off (וּבְשֵׁמוֹת אֵל אִתְכַּפְיָין וְנִכְרָתִים הַקְּלִיפּוֹת וְגַאֲוָתָם). And through this the matter of the sin of arrogance will be explained, namely to rectify through the Name Yah (וּבָזֶה יִתְבָּאֵר עִנְיַן חֵטְא הַגַּאֲוָה לְתַקֵּן בְּשֵׁם יָהּ), for “arrogance” in gematria equals Yah (כִּי גַאֲוָה בְּגִימַטְרִיָּא יָהּ), and also the filling of Y-H with Hehin, thus: Yud Heh (גַּם מִלּוּי שֶׁל י״ה בְּהֵהִי״ן כָּזֶה יו״ד ה״ה), the letters of the filling, namely Vav-Dalet Heh, are also in gematria “arrogance” (אוֹתִיּוֹת הַמִּלּוּי שֶׁהֵם וד״ה הֵם גַּם כֵּן בְּגִימַטְרִיָּא גַאֲוָה). And this is the secret of “I shall sing unto Hashem, for He has exalted Himself in exaltation” (וְזֶהוּ סוֹד אָשִׁירָה לַי״י כִּי גָאֹה גָּאָה) (Exodus 15:1), these are the two aforementioned aspects of arrogance (הֵם ב׳ פְּעָמִים גַאֲוָה הַנִּזְכָּר), one in the simple Name Y-H, and one in the letters of the filling of the Hehin (אֶחָד הוּא בְּשֵׁם י״ה הַפָּשׁוּט וְאֶחָד הוּא בְּאוֹתִיּוֹת הַמִּלּוּי דְּהֵהִי״ן), for all arrogance has its root in the supernal exalted Name Yah (כִּי כָּל הַגֵּאוּת הוּא שָׁרְשָׁם בְּשֵׁם יָהּ הָעֶלְיוֹנִים הַגְּבוֹהִים), for there: “Hashem reigns, He is clothed in majesty” (כִּי שָׁם י״י מָלָךְ גֵּאוּת לָבֵשׁ) (Psalms 93:1). And when a person becomes arrogant, he causes the Klipot, which possess no grasp except in the six extremities of the Havayah alone, as is known (וּכְשֶׁאָדָם מִתְגַּאֶה גּוֹרֵם שֶׁהַקְּלִיפּוֹת שֶׁאֵין לָהֶם אֲחִיזָה רַק בְּשֵׁשׁ קְצָווֹת מִן הַהֲוָיָה לְבַד כַּנּוֹדָע), and the explanation is (וּפֵירוּשׁ), through the arrogance of man the Klipot also become arrogant, Heaven forbid, and draw sustenance from the first two letters Y-H as mentioned (בְּגַאֲוַת הָאָדָם מִתְגָּאִים גַּם כֵּן הַקְּלִיפּוֹת חַס וְשָׁלוֹם וְיוֹנְקִים מִן שְׁתֵּי אוֹתִיּוֹת רִאשׁוֹנוֹת י״ה כַּנִּזְכָּר). And this is the secret of “and she in her menstruation” (וְזֶהוּ סוֹד וְהַדָּוָה בְנִדָּתָהּ) (Lamentations 1:17), the explanation is (פֵּירוּשׁ), the grasping of the external forces is in the two letters V-H from “vehaDavah” [and she in menstruation] (אֲחִיזַת הַחִיצוֹנִים הוּא בִּשְׁנֵי אוֹתִיּוֹת ו״ה מִן וְהַדָּוָה), and now they also grasp the filling of the Name Y-H of Havayah, namely the letters Vav-Dalet Heh, which are the letters Davah equaling “arrogance” (וְעַתָּה אוֹחֲזִים גַּם בְּמִלּוּי שֵׁם י״ה דַהֲוָיָה שֶׁהֵם אוֹתִיּוֹת וד״ה הֵם אוֹתִיּוֹת דו״ה כְּמִנְיַן גַאֲוָה), and this is “veh Davah” [and she in menstruation], for within it are hinted the two letters V-H and also the filling of the Name Y-H, which is Davah (וְזֶהוּ וה דוה כִּי בוֹ נִרְמְזוּ שְׁתֵּי אוֹתִיּוֹת ו״ה וּמִלּוּי שֵׁם י״ה שֶׁהוּא דוה גַּם כֵּן) [see the Ram"a miPano, Ma’amar Tikkunei Teshuvah 22] ([רְאֵה הָרַמ״ע מִפָּאנוֹ מַאֲמַר תִּיקּוּנֵי תְשׁוּבָה כ״ב]).

And this is the secret of “I went away full, and Hashem has returned me empty” (וְזֶהוּ סוֹד אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי י״י) (Ruth 1:21), for the Name Elohim consists of the letters of “fullness” (כִּי שֵׁם אֱלֹהִים הֵם אוֹתִיּוֹת מְלֵאָה), as mentioned in the Tikkunim [Rectifications] (כַּנִּזְכָּר בַּתִּיקּוּנִים), and it is known that when the Name Y-H departs from Elohim, there remains “mute,” in the secret of “I became mute [in silence]” (וְנוֹדָע כִּי בְּהִסְתַּלֵּק שֵׁם י״ה מִן הָאֱלֹהִים נִשְׁאָר אִלֵּם בְּסוֹד נֶאֱלַמְתִּי [דוּמִיָּה]) (Psalms 39:3), and I remained mute from Elohim (וְנִשְׁאַרְתִּי אִלֵּם מִן אֱלֹהִים). Because of silence, meaning “silent from Yah” (בַּעֲבוּר דוּמִיָּה פֵּירוּשׁ דּוּם־יָהּ), that I remained silent and emptied from the Name Yah within Elohim, which is the vitality causing speech (שֶׁנִּשְׁאַרְתִּי דוֹמֵם וְרֵיקָנוּת מִשֵּׁם יָהּ שֶׁבֶּאֱלֹהִים שֶׁהוּא הַחַיּוּת הַגּוֹרֵם הַדִּבּוּר), and when it is silent from Yah, then “I became mute,” and I remained mute as mentioned (וּבִהְיוֹתוֹ דּוּם מִן יָהּ שֶׁזֶּהוּ אָז נֶאֱלַמְתִּי וְנִשְׁאַרְתִּי אִלֵּם כַּנִּזְכָּר). And this is the matter of “I went away full” (וְזֶהוּ עִנְיַן אֲנִי מְלֵאָה הָלַכְתִּי), which is the Name Yah (שֶׁהוּא שֵׁם יָהּ), and you already know that Elimelekh and Naomi are the secret of Yah within the Name, as mentioned in the Zohar Ruth and in the Midrash haNe’elam, Sefer Bereshit, Parashat Lekh Lekha (וּכְבָר יָדַעְתָּ כִּי אֱלִימֶלֶךְ וְנָעֳמִי סוֹד יָהּ שֶׁבַּשֵּׁם כַּנִּזְכָּר בַּזֹּהַר רוּת וּבְמִדְרַשׁ הַנֶּעְלָם סֵפֶר בְּרֵאשִׁית פָּרָשַׁת לֶךְ לְךָ). And behold Naomi said: “I went away full” (וְהִנֵּה אָמְרָה נָעֳמִי אֲנִי מְלֵאָה הָלַכְתִּי), for the Name Yah of Havayah is filled with Hehin (כִּי שֵׁם יָהּ שֶׁל הֲוָיָה מָלֵא בְּהֵהִי״ן), and now “Hashem has returned me empty” (וְעַתָּה רֵיקָם הֱשִׁיבַנִי י״י), for the lower ones ruled over the filling, which is Davah, as mentioned in the matter of arrogance (כִּי הַתַּחְתּוֹנִים שָׁלְטוּ בַּמִּלּוּי שֶׁהוּא דוה כַּנִּזְכָּר בְּעִנְיַן גַּאֲוָה), and I remained only with the simple Name Yah, emptied from the filling as mentioned (וְנִשְׁאַרְתִּי שֵׁם יָהּ לְבַד פָּשׁוּט וְרֵיקָם מִן הַמִּלּוּי כַּנִּזְכָּר). And this is the secret of “in secret places my soul shall weep because of pride” (וְזֶהוּ סוֹד בַּמִּסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה) (Jeremiah 13:17), and our Rabbis, of blessed memory, said: the Holy One Blessed Be He has a place called “secret places,” and He weeps there because of the pride of Israel that was taken from them and given to the nations of the world (וְאָמְרוּ חֲזַ״ל מָקוֹם יֵשׁ לוֹ לְהַקב״ה וְנִקְרָא מִסְתָּרִים וּבוֹכֶה שָׁם מִפְּנֵי גַּאֲוָתָם שֶׁל יִשְׂרָאֵל שֶׁנִּטְּלָה מֵהֶם וְנִתְּנָה לְאוּמּוֹת הָעוֹלָם). And the explanation of the matter is (וּבֵיאוּר הָעִנְיָן), that “secret places” is the concealed world, which is the Name Yah, Abba and Imma (כִּי מִסְתָּרִים הוּא עָלְמָא דְאִתְכַּסְיָא שֶׁהוּא שֵׁם יָהּ אַבָּא וְאִמָּא), for the destruction of the First Temple, concerning which this verse was said, was in the secret of the supernal Heh, the concealed world (כִּי חֻרְבַּן בַּיִת רִאשׁוֹן שֶׁעָלָיו נֶאֱמַר פָּסוּק זֶה הָיָה בְּסוֹד ה׳ עִילָאָה עָלְמָא דְאִתְכַּסְיָיא).

And behold, the filling of the Name Yah with the Hehin is called “secret places,” the concealed world (וְהִנֵּה מִלּוּי שֵׁם יָהּ דְּההי״ן נִקְרָא מִסְתָּרִים עָלְמָא דְאִתְכַּסְיָא), and this is the secret that the external forces do not rule over the filling of Yah of the Hehin, which is lower than the other fillings of Alephin and Yudin (וְזֶהוּ סוֹד שֶׁאֵין הַחִיצוֹנִים שׁוֹלְטִים בְּמִלּוּי יָהּ שֶׁל ההי״ן שֶׁהוּא תַּחְתּוֹן מִשְּׁאָר הַמִּלּוּאִים דְּאַלְפִי״ן וְיוּדִי״ן). And behold, this filling, namely Vav-Dalet Heh, is called “secret places,” and its gematria equals “pride” with the kolel (וְהִנֵּה הַמִּלּוּי הַזֶּה [ודה] נִקְרָא מִסְתָּרִים הוּא בְּגִימַטְרִיָּא גֵּוָה עִם הַכּוֹלֵל), for the pride of Israel caused this pride to belong to the Klipot from the place called “secret places,” as mentioned (כִּי הַגַּאֲוָה שֶׁל יִשְׂרָאֵל גָּרְמָה שֶׁלַּקְּלִיפּוֹת יֵשׁ גַּאֲוָה זוֹ לָהֶם מֵהַמָּקוֹם הַנִּקְרָא מִסְתָּרִים כַּנִּזְכָּר). And this is what our Rabbis, of blessed memory, said: because of the pride of Israel that was taken from them (וְזֶהוּ שֶׁאָמְרוּ חֲזַ״ל מִפְּנֵי גַּאֲוָתָן שֶׁל יִשְׂרָאֵל שֶׁנִּטְּלָה מֵהֶם), and it says “in secret places,” with Nimin [Hairs], for the external forces grasped the supernal secret places and saw their cruelty in revealing their secrets to them, therefore “my soul shall weep” (וְאָמַר בַּמִּסְתָּרִים בְּנִימִין שֶׁאָחֲזוּ הַחִיצוֹנִים בַּמִּסְתָּרִים הָעֶלְיוֹנִים וְרָאֲתָה אַכְזָרִיּוּתָם שֶׁגִּלּוּ לָהֶם אֶת סִתְרֵיהֶָ לָכֵן תִּבְכֶּה נַפְשִׁי). And this is the secret of what they said: the Holy One Blessed Be He has a place (וְזֶהוּ סוֹד מַה שֶּׁאָמְרוּ מָקוֹם יֵשׁ לוֹ לְהַקב״ה), the explanation is (פֵּירוּשׁ), that we explained that this filling of the Name Y-H has its root in the first Tikkun [Rectification] called El (כִּי בֵּאַרְנוּ כִּי מִלּוּי שֵׁם י״ה זֶה שָׁרְשׁוֹ בַּתִּיקּוּן הָרִאשׁוֹן הַנִּקְרָא אֵ״ל), and we explained that six Names of El are included within the two Names Yah, for this Tikkun exists because the Name Yah has as its root six El names emerging from it (וּבֵאַרְנוּ כִּי שֵׁשׁ שֵׁמוֹת שֶׁל אֵל כְּלוּלוֹת בִּשְׁתֵּי שֵׁמוֹת יָהּ שֶׁהַתִּיקּוּן זֶה נִמְצָא מִפְּנֵי כִּי שֵׁם יָהּ שָׁרְשׁוֹ שֵׁשׁ אֵלֵי הַיּוֹצְאִים מִמֶּנּוּ), and behold, six times El equals the gematria of “Makom” [Place] (וְהִנֵּה שֵׁשׁ פְּעָמִים אֵל הֵם בְּגִימַטְרִיָּא מָקוֹם), and this is the secret of “the Holy One Blessed Be He has a place, and ‘secret places’ is its name” (וְזֶהוּ סוֹד מָקוֹם יֵשׁ לוֹ לְהַקב״ה וּמִסְתָּרִים שְׁמוֹ). And the rectification of arrogance is to intend upon the Name Yah filled with the Hehin, thus: Yud Heh (וְתִיקּוּן הַגַּאֲוָה הוּא לְכַוֵּן בְּשֵׁם יָהּ דְּמִלּוּי ההי״ן כָּזֶה יו״ד ה״ה), within which is the secret of arrogance as mentioned, in the two aspects of the simple form and the filling as mentioned (שֶׁבּוֹ סוֹד הַגַּאֲוָה כַּנִּזְכָּר בִּשְׁתֵּי בְחִינוֹת הַפָּשׁוּט וְהַמִּלּוּי כַּנִּזְכָּר), and you should intend to remove this arrogance from the Klipot and return it to the Blessed Name, the true Master of pride, for unto Him it fittingly belongs, as it is said: “Hashem reigns, He is clothed in majesty” (וְתְּכַוֵּן לְהַחֲזִירָהּ עַל יָדוֹ שֶׁתִּמָּלֵא בְּמִלּוּי ההי״ן כַּנִּזְכָּר כִּי לוֹ יָאתָה שֶׁנֶּאֱמַר י״י מָלָךְ גֵּאוּת לָבֵשׁ) (Psalms 93:1), and you should intend to return it through Him, that it be filled with the filling of the Hehin as mentioned (וְתְּכַוֵּן לְהַחֲזִירָהּ עַל יָדוֹ שֶׁתִּמָּלֵא בְּמִלּוּי ההי״ן כַּנִּזְכָּר). And you should intend that the simple Name Yah, which in gematria equals “arrogance,” corresponds to Arich Anpin in the first Tikkunim of the Dikna [Beard] (וְתְכַוֵּן כִּי שֵׁם יָהּ פָּשׁוּט הָעוֹלֶה בְּגִימַטְרִיָּא גַאֲוָה הוּא לַאֲרִיךְ אַנְפִּין בְּתִיקּוּנֵי קַדְמָאָה שֶׁל הַדִּיקְנָא), and the filling of the aforementioned Name Yah with the Hehin, which also equals “arrogance” in gematria, corresponds to Ze’ir Anpin in the Tikkunim [Rectifications] of his Dikna [Beard], for this depends upon that (וּמִלּוּי שֵׁם יָהּ הַנִּזְכָּר בְּההי״ן שֶׁגַּם הוּא בְּגִימַטְרִיָּא גַאֲוָה לִזְעֵיר אַנְפִּין בְּתִיקּוּנֵי שֶׁל הַדִּיקְנָא דִילֵיהּ כִּי הָא בְּהָא תַּלְיָא). And this is the secret of the arrogance of Pharaoh, as is known, who exalted himself more than all other kings by making himself a god, saying: “My river is mine, and I made myself” (וְזֶהוּ סוֹד גַּאֲוַת פַּרְעֹה כַּנּוֹדָע שֶׁנִּתְגַּאָה יוֹתֵר מִשְּׁאָר מְלָכִים בַּעֲשׂוֹתוֹ עַצְמוֹ אֱלוֹהַּ בְּאוֹמְרוֹ לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי) (Ezekiel 29:3).

And the matter is (וְהָעִנְיָן), that arrogance is the grasping of the external forces above the place, and they ascend up to the Name Y-H (כִּי הַגַּאֲוָה הוּא אֲחִיזַת הַחִיצוֹנִים לְמַעְלָה מִן הַמָּקוֹם וְעוֹלִים עַד שֵׁם י״ה). And behold, Pharaoh is the secret of the Klipah grasping upward until the throat in Ze’ir Anpin, for there is the secret of the three Elohim of the Mochin of Katnut [smallness], and they equal “throat” in gematria (וְהִנֵּה פַּרְעֹה הוּא סוֹד הַקְּלִיפָּה הָאוֹחֶזֶת עַד הַגָּרוֹן לְמַעְלָה בְּז״א כִּי שָׁם סוֹד ג׳ אֱלֹהִים דְּמוֹחִין דְּקַטְנוּת וְהֵם בְּגִימַטְרִיָּא גָּרוֹן). And behold, in the filling of the Names of Y-H of the Names Elohim within the throat, there is the grasping of Pharaoh and his ministers and Egypt with him (וְהִנֵּה מִלּוּי הַשֵּׁמוֹת שֶׁל י״ה שֶׁל שֵׁמוֹת אֱלֹהִים שֶׁבַּגָּרוֹן שָׁם אֲחִיזַת פַּרְעֹה וְשָׂרָיו וּמִצְרַיִם עִמּוֹ), for his three ministers — the chief baker, the chief cupbearers, and the chief slaughterers — are the secret of the three veins in the throat-neck of Ze’ir Anpin (כִּי ג׳ שָׂרָיו הֵם שַׂר הָאוֹפִים שָׂרֵי הַמַּשְׁקִים שָׂרֵי הַטַּבָּחִים הֵם סוֹד הַג׳ וְרִידִין שֶׁבַּצַּוָּאר הַגָּרוֹן דְּזְעֵיר אַנְפִּין). And they are the secret of the three Elohim of Katnut [smallness], and Pharaoh their king draws sustenance from the cavity in the nape of Ze’ir Anpin (וְהֵם סוֹד ג׳ אֱלֹהִים דְּקַטְנוּת וּפַרְעֹה מַלְכָּם עֲלֵיהֶם יוֹנֵק מִן הַחוֹר שֶׁבָּעוֹרֶף זְעֵיר אַנְפִּין), and this is the secret of Pharaoh, whose letters form “the nape,” which is the backside of the throat (וְזֶהוּ סוֹד פַּרְעֹה שֶׁהוּא אוֹתִיּוֹת הָעוֹרֶף שֶׁהוּא אֲחוֹרַיִים שֶׁל הַגָּרוֹן). And therefore before Israel descended into Egypt, and before the greatness of Yosef, the grasping of the chief baker departed and he died, and this was the redemption of Yosef (וְלָכֵן קֹדֶם שֶׁיָּרְדוּ יִשְׂרָאֵל מִמִּצְרַיִם וְקֹדֶם גַּדְלוּתוֹ שֶׁל יוֹסֵף נִסְתַּלֵּק אֲחִיזַת שַׂר הָאוֹפִים וּמֵת וְהָיָה פִּדְיוֹן שֶׁל יוֹסֵף), and immediately Yosef ascended to greatness from the pit through this dream (וְתֵכֶף עָלָה יוֹסֵף לִגְדֻלָּה מִן הַבּוֹר עַל יְדֵי הַחֲלוֹם הַזֶּה), for “pit” in gematria equals Yitzchak and the attribute of his judgment became sweetened (כִּי בוֹר בְּגִימַטְרִיָּא יִצְחָק וְנִמְתַּק מִדַּת דִּינוֹ). And this Yitzchak is Yosef, as it is said concerning him: “for he was a son of old age to him” (וְהוּא יִצְחָק הוּא יוֹסֵף שֶׁנֶּאֱמַר עָלָיו כִּי בֶן זְקֻנִים הוּא לוֹ) (Genesis 37:3), namely [to Avraham] his father and the son (דְּהַיְינוּ [לְאַבְרָהָם] אָבִיו וְהַבֵּן). And because of the secret of the boundary of the throat they are called Egypts (וּלְסוֹד מֵצַר הַגָּרוֹן נִקְרְאוּ מִצְרַיִם), for there is no narrower boundary in the entire body more than the throat, and therefore it is entirely judgments and the external forces grasp within it (כִּי לֹא יֵשׁ מֵצַר צַר בְּכָל הַגּוּף יוֹתֵר מִן הַגָּרוֹן וְלָכֵן כּוּלוֹ דִינִין וְנֶאֱחָזִים בּוֹ הַחִיצוֹנִים). Therefore the three Mochin of Katnut [smallness], namely the three aforementioned Elohim, become mixed there and do not descend into the body and below (וְלָכֵן מִתְעָרְבִים שָׁם ג׳ מוֹחִין דְּקַטְנוּת ג׳ אֱלֹהִים הַנִּזְכָּר וְאֵינָם יוֹרְדִים בַּגּוּף וּלְמַטָּה). And behold, also Chiram king of Tzor became arrogant like Pharaoh, and his root also is in the throat, for Chiram in gematria equals “throat” with the kolel (וְהִנֵּה גַּם חִירָם מֶלֶךְ צוֹר נִתְגַּאָה כְּמוֹ פַּרְעֹה וְשָׁרְשׁוֹ גַּם כֵּן בַּגָּרוֹן כִּי חִירָם בְּגִימַטְרִיָּא גָּרוֹן עִם הַכּוֹלֵל), also Tzor is an expression of Egypts, and it is written defectively, in the secret of “a narrow boundary,” namely the boundary of the throat (גַּם צוֹר הוּא לְשׁוֹן מִצְרַיִם וְהוּא חָסֵר כְּתִיב בְּסוֹד מֵצַר צָר וְהוּא מֵצַר הַגָּרוֹן). And when the Klipot are grasping the lower boundary, which is the throat, entirely judgments, therefore they become strong (וְהַקְּלִיפּוֹת בִּהְיוֹתָם נֶאֱחָזִים בַּמֵּצַר הַתַּחְתּוֹן שֶׁהוּא הַגָּרוֹן כּוּלוֹ דִינִין לָכֵן הֵם גּוֹבְרִים), and this is the secret of the kingdom and dominion of Egypt (וְזֶהוּ סוֹד מַלְכוּת וּשְׁלִיטוּת מִצְרַיִם), and when the Holy One Blessed Be He desires to subdue the kingdom of Egypt, what is written? “And I shall set Egypt against Egypt” (וּכְשֶׁרוֹצֶה הַקב״ה לְהַכְנִיעַ מַלְכוּת מִצְרַיִם מַה כְּתִיב וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם) (Isaiah 19:2). The explanation is (פֵּירוּשׁ), have we not already explained that all judgments are subdued and abolished only through their root? (הֲלוֹא בֵּאַרְנוּ שֶׁכָּל הַדִּינִים אֵינָם מִתְכַּפְיָין וְנִשְׁבָּתִין אֶלָּא עַל יְדֵי שָׁרְשָׁם), for the root of this lower Egypt, which is the throat, depends upon its supernal root, which is the upper Egypts, which is the secret of “From the boundary I called upon Yah” (כִּי שֹׁרֶשׁ שֶׁל מִצְרַיִם זֶה הַתַּחְתּוֹן שֶׁהוּא הַגָּרוֹן תָּלוּי בְּשָׁרְשָׁם הָעֶלְיוֹן שֶׁהוּא מִצְרַיִם הָעֶלְיוֹנִים שֶׁהוּא סוֹד מִן הַמֵּצַר קָרָאתִי יָהּ). For they are the two supernal Pe’ot [Side-Locks] (כִּי הֵם [הַמֵּיצָרִים] שְׁתֵּי פֵּאוֹת הָעֶלְיוֹנִים), within the first Tikkun [Rectification] of the Thirteen Attributes (שֶׁבַּתִּיקּוּן הָרִאשׁוֹן שֶׁל י״ג מִדּוֹת), the Tikkunei Dikna Kadisha [Rectifications of the Holy Beard] (תִּיקּוּנָא דְדִיקְנָא קַדִּישָׁא), called “El” from “El, compassionate and gracious…” (הַנִּקְרָא אֵל מִן אֵל רַחוּם וְחַנּוּן).

Behold before you is the Tikkun of “El” (הֲרֵי לְפָנֶיךָ תִּיקּוּן אֵל), which is the first Tikkun (שֶׁהוּא הַתִּיקּוּן הָרִאשׁוֹן), to subdue judgments in the boundary of the throat (לְאַכְפְּיָא דִינִין בְּמֵצַר הַגָּרוֹן), and the Klipot grasping there cease (וְנִשְׁבָּתִים הַקְּלִיפּוֹת הָאוֹחֲזִים בָּהֶם), and the judgments become sweetened through it (וְהַדִּינִים נִמְתָּקִים עַל יָדוֹ). And the six times “El” mentioned above equal Makom [Place] (וְהַשֵּׁשׁ פְּעָמִים אֵל הַנִּזְכָּרִים הֵם עוֹלִים מָקוֹם), concerning which it is said: “the Place, Blessed is He” (שֶׁנֶּאֱמַר עָלָיו הַמָּקוֹם בָּרוּךְ הוּא). And all the worlds are blessed through it (וְכָל הָעוֹלָמוֹת מִתְבָּרְכִין עַל יָדוֹ), whereas before they were in sorrow and sighing from the judgments and the Klipot (מַה שֶּׁהָיוּ קֹדֶם בְּיָגוֹן וַאֲנָחָה מֵהַדִּינִין וְהַקְּלִיפּוֹת), now they become sweetened and blessed (עַתָּה מִתְמַתְּקִים וּמִתְבָּרְכִין). In the secret of the three “El” descending to Beri’ah in the secret of El-Shaddai (בְּסוֹד ג׳ אֵל הַיּוֹרְדִים לִבְרִיאָה בְּסוֹד אֵל־שַׁדַּי), and to Yetzirah in the secret of El-Havayah (וְלִיצִירָה בְּסוֹד אֵל־הֲוָיָה), and to Asiyah in the secret of El-Adonai (וְלַעֲשִׂיָּה בְּסוֹד אֵל־אֲדֹנָי). And within them are right and left (וְיֵשׁ בָּהֶם יָמִין וּשְׂמֹאל), thus they are six times “El” bestowing blessing upon the place (נִמְצָא שֶׁהֵם שֵׁשׁ פְּעָמִים אֵל הַמַּשְׁפִּיעִים בְּרָכָה עַל מְקוֹם), the void of the world (חֲלָלוֹ שֶׁל עוֹלָם), standing within the void and air of the Master of Will (הָעוֹמֵד בְּתוֹךְ חֲלָלוֹ וַאֲוִירוֹ שֶׁל בַּעַל הָרָצוֹן), Blessed is He forever, Amen and Amen (בָּרוּךְ הוּא לְעוֹלָם אָמֵן וְאָמֵן).