Chapter Sixteen (פֶּרֶק שִׁשָּׁה עָשָׂר)

In it shall be explained the eighth Tikkun of the Reisha DeEin [Head of Nothingness], and it is called “He will subdue our iniquities” (בּוֹ יִתְבָּאֵר תִּיקּוּן שְׁמִינִי דְּרֵישָׁא דְאֵין וְהוּא נִקְרָא יִכְבֹּשׁ עֲוֹנֹתֵינוּ) (Micah 7:19), and this Tikkun is in the Binah within Atika (וְזֶה הַתִּיקּוּן הוּא בַּבִּינָה שֶׁבְּעַתִּיקָא).

The eighth Tikkun of the Reisha DeEin [Head of Nothingness] is called “He will subdue our iniquities” (הַתִּיקּוּן הַשְּׁמִינִי שֶׁל רֵישָׁא דְאֵין שְׁמוֹ יִכְבֹּשׁ עֲוֹנֹתֵינוּ) (Micah 7:19), and this Tikkun is in the Binah within Atika (וְזֶה הַתִּיקּוּן הוּא בַּבִּינָה שֶׁבְּעַתִּיקָא). And it says in Sifra deTzniuta (וְאוֹמֵר בְּסִפְרָא דִצְנִיעוּתָא), “The mazal upon which everything depends reaches to the heart; upon it depend those above and those below” (מַזָּלָא דְּכֹלָא תַּלְיָא עַד לִבָּא בֵּיהּ תַּלְיָין עִלָּאִין וְתַתָּאִין). And this is the eighth Tikkun, whose name is “He will subdue our iniquities” (וְהוּא תִּיקּוּן שְׁמִינִי שֶׁשְּׁמוֹ יִכְבֹּשׁ עֲוֹנֹתֵינוּ), as explained in the Idra, Parashat Naso (כַּמְפוֹרָשׁ בְּאַדְרָא פָּרָשַׁת נָשֹׂא). And this is its language (וְזֶה לְשׁוֹנוֹ): “The eighth Tikkun: one strand of hair emerges surrounding the Dikna [Beard], and hangs in proper measure until the navel” (תִּיקּוּנָא תְמִינָאָה נָפִיק חַד חוּטָא דְשַׂעֲרֵי סַחֲרָנֵיהּ דְדִיקְנָא וְתַלְיָין בְּשִׁיקוּלָא עַד טִיבּוּרָא). This means that the hairs of the beard extend one over another (הַיְינוּ שֶׁהַשְּׂעָרוֹת הַזָּקָן הַמִּתְאָרְכִין זֶה עַל זֶה), namely the tips of these hairs over those hairs, surrounding the beard until the navel (כְּלוֹמַר רָאשֵׁי הַשְּׂעָרוֹת זוֹ עַל זוֹ סְבִיבוֹת הַשְּׂעָרוֹת עַד הַטִּיבּוּר), and this Tikkun is in the Binah within Atika (וְזֶה הַתִּיקּוּן הוּא בַּבִּינָה שֶׁבְּעַתִּיקָא).

And know (וּדַע), that within this Binah of Atika there is the Yesod of the Reisha DeLa Ityada [the Unknowable Head] (שֶׁבְּבִינָה זוֹ שֶׁבְּעַתִּיקָא יֵשׁ בְּתוֹכָהּ יְסוֹד שֶׁל רֵישָׁא דְלָא אִתְיְדַע), and that Yesod is attached within her like a soul within a body (וְהוּא הַיְסוֹד דָּבוּק בְּתוֹכָהּ כְּמוֹ נְשָׁמָה בְּתוֹךְ הַגּוּף). And the Malkhut of the Reisha DeLa Ityada [the Unknowable Head] is also concealed within the aforementioned Yesod (וְגַם הַמַּלְכוּת שֶׁל רֵישָׁא דְלָא אִתְיְדַע הִיא נֶעְלֶמֶת בְּתוֹךְ הַיְסוֹד הַנִּזְכָּר). Thus, within this Binah there is the Yesod of the Reisha DeLa Ityada [the Unknowable Head] and the Malkhut of the Reisha DeLa Ityada [the Unknowable Head] (נִמְצָא שֶׁבְּבִינָה זוֹ יֵשׁ בְּתוֹכָהּ יְסוֹד שֶׁל רֵישָׁא דְלָא אִתְיְדַע וּמַלְכוּת שֶׁל רֵישָׁא דְלָא אִתְיְדַע). It follows that this Binah contains fifty aspects (נִמְצָא שֶׁיֵּשׁ בְּבִינָה זוֹ נ׳ בְּחִינוֹת), and all of them are considered one Sefirah (וְכוּלָּם נֶחְשָׁבִים לִסְפִירָה אַחַת), which is this Tikkun, “He will subdue our iniquities” (שֶׁהוּא הַתִּיקּוּן הַזֶּה יִכְבֹּשׁ עֲוֹנֹתֵינוּ). And this Tikkun is called “Mazal” (וְתִיקּוּן זֶה נִקְרָא מַזָּל), and this is what our Rabbis of blessed memory said (וְהַיְינוּ דְּאָמְרוּ רַזַ״ל): “Children, life, and sustenance do not depend upon merit, but rather depend upon Mazal” (בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא אֶלָּא בְּמַזָּלָא תַּלְיָא) (Moed Katan 28a). “Children” (בְּנֵי), refers to the aspect of the Yesod of the Reisha DeLa Ityada [the Unknowable Head], from which procreation comes (הַיְינוּ בְּחִינַת יְסוֹד שֶׁל רֵישָׁא דְלָא אִתְיְדַע שֶׁמִּמֶּנּוּ הַהוֹלָדָה). “Life” (חַיֵּי), refers to the aspect of Binah, from which life comes to Ze’ir Anpin and to all the worlds, for she is the mother of children (הַיְינוּ בְּחִינַת בִּינָה שֶׁמִּמֶּנָּה בָּא הַחַיּוּת לִזְעֵיר וּלְכָל הָעוֹלָמוֹת שֶׁהִיא אֵם הַבָּנִים). And “sustenance” (וּמְזוֹנֵי), refers to the aspect of Malkhut, as it is written, “And she gives food to her household and a portion to her maidens” (הַיְינוּ בְּחִינַת מַלְכוּת דִּכְתִיב וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרֹתֶיהָ) (Proverbs 31:15). And he said, “The matter does not depend upon merit” (וְאָמַר לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא), referring to the Heikhal HaZechut [Palace of Merit], which is in the World of Beri’ah (הַיְינוּ הֵיכַל הַזְּכוּת שֶׁהוּא בְּעוֹלָם הַבְּרִיאָה), for you might have thought (דְּסָלְקָא דַעְתָּךְ אֲמִינָא), that since the deeds a person performs are hidden away in that Heikhal [Palace], and they depend upon it (דְּהוֹאִיל שֶׁנִּגְנְזוּ בְּאוֹתוֹ הֵיכָל שֶׁעוֹשֶׂה הָאָדָם שֶׁהֵם תְּלוּיִים בֵּיהּ), therefore it teaches us (קָא מַשְׁמַע לָן), that they do not depend upon it (שֶׁאֵינָן תְּלוּיִין), but only upon this Tikkun called Mazal (כִּי אִם בַּתִּיקּוּן זֶה הַנִּקְרָא מַזָּל). And he said (וְאָמַר), “Rabbi Elazar his son arose, opened, and said: Everything depends upon Mazal [Channel of Influence], even a Sefer Torah in the Heikhal [Palace]. This matter we have established in Sifra deTzniuta” (קָם רַבִּי אֶלְעָזָר בְּרֵיהּ פָּתַח וְאָמַר הַכֹּל תָּלוּי בְּמַזָּל וַאֲפִלּוּ סֵפֶר תּוֹרָה שֶׁבַּהֵיכָל מִלָּה דָא אוֹקִימְנָא בְּסִפְרָא דִצְנִיעוּתָא). And this is what he means (וְהָכִי קָאָמַר), namely in the Idra (פֵּירוּשׁ הַיְינוּ בְּאַדְרָא), and this is what Sifra deTzniuta says (וְהָכִי קָאָמַר בְּסִפְרָא דִצְנִיעוּתָא), that those above and those below depend upon this Mazal (שֶׁעִלָּאִין וְתַתָּאִין תַּלְיָין בְּמַזָּלָא דָא). And now he begins to raise a difficulty (וּמֵעַתָּה מַתְחִיל לְהַקְשׁוֹת), “Is everything really dependent upon Mazal?” (וְכִי הַכֹּל תָּלוּי בְּמַזָּל), this objection is directed against Sifra deTzniuta (עַל סִפְרָא דִצְנִיעוּתָא הוּא מַקְשֶׁה), for are not all lower things dependent upon that which is above them, each according to its level, up to Ze’ir Anpin (וַהֲלֹא כָּל הַדְּבָרִים הַתַּחְתּוֹנִים כָּל אֶחָד צָרִיךְ לְמַה שֶּׁלְּמַעְלָה הֵימֶנּוּ עַד זְעֵיר). And if you say that Ze’ir Anpin itself, which is the Sefer Torah, also depends upon this Mazal (וְאִם תֹּאמַר שֶׁזְּעֵיר עַצְמוֹ שֶׁהוּא סֵפֶר תּוֹרָה וְהוּא צָרִיךְ לְמַזָּל זֶה), therefore he says (לָזֶה אָמַר), “But was it not taught that the Sefer Torah is holy?” (וַהֲלֹא תַנְיָא סֵפֶר תּוֹרָה קֹדֶשׁ), namely Ze’ir Anpin itself (דְּהַיְינוּ זְעֵיר עַצְמוֹ). And it is called holy (וְנִקְרָא קָדוֹשׁ), because the Mochin [Mental Intellects] are from Abba, namely Chokhmah [Wisdom], which is called holy (לְפִי שֶׁהַמּוֹחִין הֵן מִן אַבָּא חָכְמָה הַנִּקְרָא קֹדֶשׁ), and “its sheath is holy” (וְנַרְתֵּקוֹ קֹדֶשׁ), namely the aspect of the Yesod of Imma, within whose womb Ze’ir Anpin was placed (דְּהַיְינוּ בְּחִינַת יְסוֹד אִמָּא שֶׁהָיָה זְעֵיר נָתוּן בְּמֵעֶיהָ), and “the Heikhal [Palace] is Holy” (וְהַהֵיכָל קָדוֹשׁ), namely Leah, who is the Malkhut of Binah (הַיְינוּ לֵאָה שֶׁהִיא מַלְכוּת בִּינָה), and they are called holy (וְהֵם נִקְרָאִים קֹדֶשׁ), because within them is the Yesod of Abba, namely Chokhmah, which is Holy (לְפִי שֶׁיֵּשׁ בְּתוֹכָם יְסוֹד אַבָּא דְּהַיְינוּ חָכְמָה שֶׁהוּא קֹדֶשׁ), as the Zohar says (כְּמוֹ שֶׁאוֹמֵר בַּזֹּהַר), “And you shall be holy men unto Me” (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי) (Exodus 22:30), “Holy—this is Chokhmah” (קֹדֶשׁ דָּא חָכְמָה). And it is written (וּכְתִיב), “And one called to another and said: Holy, Holy, Holy” (וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ) (Isaiah 6:3), meaning (כְּלוֹמַר), that even in the World of Beri’ah they receive holiness from Ze’ir Anpin (שֶׁאֲפִלּוּ גַּם כֵּן בְּעוֹלָם הַבְּרִיאָה מְקַבְּלִים הַקְּדֻשָּׁה מִזְּעֵיר), and they give that holiness to the World of Yetzirah (וְנוֹתְנִין הַקְּדֻשָּׁה לְעוֹלָם הַיְצִירָה), where Ze’ir Anpin nests (שֶׁשָּׁם מְקַנֵּן זְעֵיר), and this is what is meant by “and one called to another” (וְהַיְינוּ דְּקָאָמַר וְקָרָא זֶה אֶל זֶה). Meaning (כְּלוֹמַר), the twelve permutations of the Name Havayah within Ze’ir Anpin, which are in the World of Atzilut (הַי״ב צֵרוּפֵי הֲוָיוֹת שֶׁבְּזְעֵיר שֶׁהֵם בְּעוֹלָם הָאֲצִילוּת), come down below into the twelve diagonal boundaries in the World of Beri’ah (בָּאִים לְמַטָּה בְּי״ב גְּבוּלֵי אַלַכְסוֹן שֶׁהֵם בְּעוֹלָם הַבְּרִיאָה), and through the power of these giving holiness one to another (וּמִכֹּחַ שֶׁנּוֹתְנִין הַקְּדֻשָּׁה אֵלּוּ לָאֵלּוּ), the angels below in the World of Yetzirah are aroused (מִתְעוֹרְרִים הַמַּלְאָכִים לְמַטָּה בְּעוֹלָם הַיְצִירָה), and there they are called the twelve boundaries (וְנִקְרָאִים שָׁם י״ב גְּבוּלִים), and in Asiyah they are called the twelve domains (וּבַעֲשִׂיָּה י״ב תְּחוּמִים). And this is the secret of Techum Shabbat [Sabbath Boundary], whose letters form Chotam HaMerkavah [Seal of the Chariot] (וְהַיְינוּ תְּחוּם שַׁבָּת אוֹתִיּוֹת חוֹתָם הַמֶּרְכָּבָה). If so, these too depend upon Ze’ir Anpin and not upon Mazal (אִם כֵּן גַּם אֵלֶּה תְּלוּיִין בִּזְעֵיר וְלֹא בְּמַזָּל). And afterward he said, “These are three” (וְאָמַר אַחַר כָּךְ הָא תְּלָת אִינוּן), meaning (רָצָה לוֹמַר), corresponding to these three declarations of holiness spoken by the angels (כִּי כְּנֶגֶד אֵלּוּ ג׳ קְדוּשׁוֹת שֶׁאוֹמְרִים הַמַּלְאָכִים), there are likewise the three holinesses of the Sefer Torah that we mentioned above (יֵשׁ לְקַבְּלַיְיהוֹן ג׳ קְדוּשׁוֹת דְּסֵפֶר תּוֹרָה שֶׁאָמַרְנוּ לְעֵיל), and he explains them as its sheath and its Heikhal [Palace] (וּמְפָרֵשׁ אוֹתָם שֶׁהֵם נַרְתֵּיקוֹ וְהֵיכָלוֹ). And he further said, “The Torah is built upon three holinesses” (וְאָמַר עוֹד הַתּוֹרָה נִבְנָה בְּג׳ קְדוּשׁוֹת), meaning (כְּלוֹמַר), the Torah, which is the Mochin within the limbs of Ze’ir Anpin (הַתּוֹרָה שֶׁהוּא הַמּוֹחַ שֶׁבְּתוֹךְ אֵיבְרֵי זְעֵיר), just as, as it were, the brain within the bones of a person (כְּמוֹ כִּבְיָכוֹל הַמּוֹחַ שֶׁבָּעֲצָמוֹת הָאָדָם), to it belong its nine attributes (לוֹ הֵם הַתֵּשַׁע מִדּוֹת שֶׁלּוֹ). And the matter is (וְהָעִנְיָן הוּא): the secret of holiness is in the first three—Chokhmah, Binah, and Da’at (סוֹד קְדוּשָּׁה הוּא בַּג׳ רִאשׁוֹנוֹת חב״ד), which are called holy (הַנִּקְרָאִים קְדוֹשִׁים), because you already know that the three Sefirot are drawn into one Sefirah (לְפִי שֶׁכְּבָר יָדַעְתָּ שֶׁהַג׳ סְפִירוֹת נִמְשָׁכִים לִסְפִירָה אַחַת). And afterward, “in three levels” (וְאַחַר כָּךְ בִּשְׁלֹשׁ מַעֲלוֹת), meaning Chokhmah, Binah, and Da’at are one level (חב״ד הֵם מַעֲלָה אַחַת), Chesed, Gevurah, and Tiferet are the second level (חג״ת הֵם מַעֲלָה שְׁנִיָּה), and Netzach, Hod, and Yesod are the third level (נה״י מַעֲלָה שְׁלִישִׁית). And afterward he said, “In three days” (וְאַחַר כָּךְ אָמַר בִּשְׁלֹשׁ יָמִים), referring to Chesed, Gevurah, and Tiferet, which are called days (הַיְינוּ חג״ת הַנִּקְרָאִים יָמִים). And afterward he said, “The Shekhinah in three” (וְאַחַר כָּךְ אָמַר שְׁכִינָה בִּשְׁלֹשׁ), meaning (כְּלוֹמַר), in the three remaining days (בִּשְׁלֹשׁ יָמִים הַנִּשְׁאָרִים), which are Netzach and Hod, which are in the secret of the Tablets (שֶׁהֵם נה״י שֶׁהֵם בְּסוֹד לוּחוֹת), and the Yesod of Ze’ir Anpin included within them is in the secret of the Ark (וִיסוֹד זְעֵיר הַכָּלוּל בָּהֶם הוּא בְּסוֹד אָרוֹן), as he said, “The Ark of the Covenant of Hashem” (כְּמוֹ שֶׁאָמַר אֲרוֹן בְּרִית יְ־יָ) (Joshua 3:3), and the Heikhal [Palace] is she herself (וְהֵיכָל הַיְינוּ הִיא בְּעַצְמָהּ). And afterward he said, “In three days” (וְאַחַר כָּךְ אָמַר בִּשְׁלֹשׁ יָמִים), referring to Chesed, Gevurah, and Tiferet, which are called days (הַיְינוּ חג״ת הַנִּקְרָאִים יָמִים). And afterward he said, “The Shekhinah in three” (וְאַחַר כָּךְ אָמַר שְׁכִינָה בִּשְׁלֹשׁ), meaning in the three remaining days, which are Netzach and Hod, which are in the secret of the Tablets (כְּלוֹמַר בִּשְׁלֹשׁ יָמִים הַנִּשְׁאָרִים שֶׁהֵם נֵצַח וְהוֹד שֶׁהֵם בְּסוֹד לוּחוֹת), and the Yesod of Ze’ir Anpin included within it is in the secret of the Ark (וִיסוֹד זְעֵיר הַכָּלוּל בָּהּ הוּא בְּסוֹד אָרוֹן), as he said, “The Ark of the Covenant of Hashem” (כְּמוֹ שֶׁאָמַר אֲרוֹן בְּרִית יְ־יָ) (Joshua 3:3), and the Heikhal is she herself (וְהֵיכָל הַיְינוּ הִיא בְּעַצְמוֹ). And it is written, “And do not be dismayed by the signs of the heavens” (וּכְתִיב מֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ) (Jeremiah 10:2). Meaning (כְּלוֹמַר), and this is the explanation of the verse (וְהָכִי פֵּירוּשׁוֹ שֶׁל הַפָּסוּק): because the supernal heavens above these, namely Ze’ir Anpin, reign over them (לְפִי שֶׁהַשָּׁמַיִם הָעֶלְיוֹנִים מִזֶּה דְּהַיְינוּ זְעֵיר הוּא מֶלֶךְ עֲלֵיהֶם), therefore it says, “And do not be dismayed by the signs of the heavens” (לָכֵן אָמַר וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ), referring to the physical heavens (שֶׁהוּא הַשָּׁמַיִם הַגַּשְׁמִיִּים), for the nations are dismayed by them (כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה), but Yisrael depend upon the supernal heavens, namely Ze’ir Anpin (אֲבָל יִשְׂרָאֵל הֵם תְּלוּיִים בַּשָּׁמַיִם הָעֶלְיוֹנִים שֶׁהוּא זְעֵיר). And if so, that we depend upon Ze’ir Anpin (וְאִם כֵּן שֶׁאָנוּ תְּלוּיִים בִּזְעֵיר), it follows that we depend upon Ze’ir Anpin (אִם כֵּן שְׁמַע מִינָּה שֶׁאָנוּ תְּלוּיִין בִּזְעֵיר). And he said, “What is the reason?” (וְאָמַר מַאי טַעְמָא), because all the Holy of Holies of holinesses (מִשּׁוּם דְּכָל קְדוֹשֵׁי קָדָשִׁין דְּקוּדְשַׁיָּא), meaning all the holinesses are the holiness of Arich Anpin (פֵּירוּשׁ כָּל הַקְּדוּשׁוֹת הֵן קְדוּשָּׁה שֶׁל אֲרִיךְ), whether of Abba and Imma or of Ze’ir Anpin and Nukvah (בֵּין שֶׁל אַבָּא וְאִימָּא בֵּין שֶׁל זְעֵיר וְנוּקְבֵיהּ), all depend upon and come from this strand (כּוּלָּם תְּלוּיִים וּבָאִים מִן הַחוּט הַזֶּה) [of the eighth Mazal, and cited above in the Zohar] ([שֶׁל הַמַּזָּל הַשְּׁמִינִי וּמוּבָא בַּזֹּהַר לְעֵיל]). “Ten holinesses do not rest upon her until she enters the Heikhal [Palace]” (לָא חָל עָלֶיהָ עֶשֶׂר קְדוּשִׁין עַד דְּעָיֵיל לְהֵיכָל), namely until Ze’ir Anpin enters into the secret of Imma, who is called the Heikhal [Palace] (הַיְינוּ עַד שֶׁנִּכְנַס זְעֵיר בְּסוֹד אִימָּא שֶׁהוּא נִקְרָא הֵיכָל). After she has received ten holinesses (לְאַחַר שֶׁהִיא קִבְּלָה עֶשֶׂר קְדוּשִׁין), they are included in Abba, which is Yod (הֵם כְּלוּלִים בְּאַבָּא י׳), and when Abba gives his Yod, namely his ten holinesses, to Imma (וּכְשֶׁנּוֹתֵן אַבָּא י׳ דְּהַיְינוּ עֶשֶׂר קְדוּשׁוֹת שֶׁלּוֹ לְאִימָּא), then the Yod joins with the Heh of Imma and becomes the letters Yod-Heh of the Heikhal [Palace] (אָז מִתְחַבֵּר י׳ עִם ה׳ שֶׁל אִימָּא וְנַעֲשֶׂה ה״י שֶׁל הֵיכָל). And afterward, when the Heh and Yod entered into the Yesod of Imma (וְאַחַר כָּךְ כְּשֶׁנִּכְנְסוּ ה׳ י׳ בִּיסוֹד שֶׁל אִמָּא), then the squared multiplication came into being (אָז נַעֲשָׂה הָרִבּוּעַ בְּהַכָּאָה), as the Yesod of Abba strikes within the Yesod of Imma (מַכֶּה יְסוֹד אַבָּא בִּיסוֹד אִמָּא), and you say ten times five, which equals fifty (וְתֹאמַר י׳ פְּעָמִים ה׳ הֲרֵי נ׳), for you already know that Yesod is called “Kol [All]” (שֶׁכְּבָר יָדַעְתָּ שֶׁיְסוֹד נִקְרָא כֹּל), and therefore it is called Heikhal [Palace] (וְלָזֶה נִקְרָא הֵיכָל).

And he said, “Because from it depend the mazalot and the mazalot of the mazalot” (וְאָמַר מִשּׁוּם דְּמִינֵיהּ תַּלְיָין מַזָּלֵי וּמַזָּלֵי דְמַזָּלֵי), the explanation is (פֵּירוּשׁ), Notzer and Nakeh (נוֹצֵר וְנַקֵּה), when Imma gives them to Ze’ir Anpin (כְּשֶׁנּוֹתֶנֶת אוֹתָם אִמָּא לִזְעֵיר), and afterward, when they entered and were split within Ze’ir Anpin (וְאַחַר כָּךְ כְּשֶׁנִּכְנְסוּ וְנִבְקְעוּ בִּזְעֵיר), then these two mazalot were transformed through ATBSH (אֲזַי נֶהֶפְכוּ אֵלּוּ ב׳ מַזָּלוֹת בְּאַתְבַּ״שׁ). And in place of Notzer came TaFaGaH (וְנַעֲשָׂה בִּמְקוֹם נוֹצֵר טפ״הג), and in place of Nakeh came PaTaRaTz (וּבִמְקוֹם וְנַקֵּה פטר״ץ). And he said, “Therefore it depends” (וְאָמַר בְּגִין כָּךְ אִיהוּ תַּלְיָא), meaning (פֵּירוּשׁ), upon the Mazal, which is this Tikkun (בְּמַזָּל שֶׁהוּא הַתִּיקּוּן הַזֶּה), and “it depends” is as he said, “and they hang in proper measure” (וְאִיהוּ כְּמוֹ שֶׁאָמַר וְתַלְיָין בְּשִׁיקוּלָא). And I say (וַאֲנִי אוֹמֵר), that the hairs of the beard hang evenly (שֶׁהַשְּׂעָרוֹת שֶׁל הַזָּקָן הֵם תְּלוּיִים בְּשָׁוֶה), so that no single hair emerges longer than its fellow (שֶׁלֹּא יֵצֵא שׁוּם נִימָא יוֹתֵר אָרוֹךְ מֵחֲבֵירוֹ), and this strand extends from this eighth Tikkun (וְהַחוּט הַזֶּה נִמְשָׁךְ מִן הַתִּיקּוּן הַשְּׁמִינִי הַזֶּה), as I wrote concerning the first Tikkun, which is called “El” (כְּמוֹ שֶׁכָּתַבְתִּי אֵצֶל הַתִּיקּוּן הָרִאשׁוֹן שֶׁנִּקְרָא אֵל), and from it a strand extends until the edge of the lips of the nearness of the fragrance (וְנִמְשָׁךְ מִמֶּנּוּ חוּט עַד רֵישָׁא דְשַׂפְּוָון שֶׁל תְּקוּרְבָתָא דְבוּסְמָא), which is the Tikkun of the beds of fragrance (שֶׁהוּא תִּיקּוּן עֲרוּגוֹת הַבֹּשֶׂם). However, the principal hairs of this Tikkun are that these two Mazalot are included within the Shibolet HaZakan [lock of the beard] (אֲבָל עִיקַר שַׂעֲרוֹת הַתִּיקּוּן הַזֶּה הוּא שֶׁאֵלּוּ הַשְּׁנֵי מַזָּלוֹת הֵם כְּלוּלִים בְּשִׁבֹּלֶת הַזָּקָן), which hangs from the chin downward (הַתּוֹלָה מִן הַסַּנְטֵר וּלְמַטָּה), and they lie one upon the other like male and female (וְהֵם שׁוֹכְבִים זֶה עַל זֶה כְּעֵין דְּכַר וְנוּקְבָא), namely (דְּהַיְינוּ), the entire lock of the beard that faces outward toward the face is called this eighth Mazal (כָּל שִׁבֹּלֶת הַזָּקָן הָרוֹאֶה הַפָּנִים כְּלַפֵּי חוּץ נִקְרָא מַזָּל הַשְּׁמִינִי הַזֶּה), and is called “He will subdue our iniquities” (וְנִקְרָא יִכְבֹּשׁ עֲוֹנֹתֵינוּ) (Micah 7:19). And among the Thirteen Tikkunim of Arich Anpin, this eighth Mazal is called Notzer (וּבְי״ג תִּיקּוּנֵי אֲרִיךְ נִקְרָא מַזָּל הַשְּׁמִינִי הַזֶּה נוֹצֵר), and it is the upper Mazal (וְהוּא הַמַּזָּל הָעֶלְיוֹן). And the entire lock of the beard that faces inward toward the throat of Arich Anpin and the chest is called VeNakeh [and cleanses] (וְכָל שִׁבֹּלֶת הַזָּקָן שֶׁהוּא כְּלַפֵּי פְנִים כְּלַפֵּי הַגָּרוֹן דַאֲרִיךְ אַנְפִּין וְהֶחָזֶה נִקְרָא וְנַקֵּה), and it is the thirteenth Mazal (וְהוּא הַמַּזָּל הַי״ג), and the lower Mazal hidden within it (וּמַזָּל תַּחְתּוֹן הַנִּסְתָּר בְּתוֹכוֹ), the lower Mazal and the thirteenth Tikkun of the Reisha DeEin [Head of Nothingness], called “Yemei Kedem [Days of Old]” (מַזָּל תַּחְתּוֹן וְתִיקּוּן י״ג שֶׁל אֵין הַנִּקְרָא יְמֵי קֶדֶם), which served in the world before the sin of the generation of the Flood (שֶׁשִּׁמְּשׁוּ בָּעוֹלָם קֹדֶם חֵטְא דּוֹר הַמַּבּוּל), when they lived lives of great length of days (שֶׁחָיוּ חַיִּים יָמִים אֲרֻכִּים), until Atika said, “My spirit shall not judge man forever, for he too is flesh” (עַד שֶׁאָמַר עַתִּיקָא לֹא יָדוֹן רוּחִי בָאָדָם לְעוֹלָם בְּשַׁגַּם הוּא בָשָׂר) (Genesis 6:3), and he follows bodily desires (וְהוֹלֵךְ אַחַר תַּאֲווֹת גּוּפָנִיּוֹת), “and his days shall be one hundred and twenty years” (וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה) (Genesis 6:3), and his days shall not be “as the Days of Old” (וְלֹא יִהְיוּ יָמָיו כִּימֵי קֶדֶם). And concerning this it is written, “Then shall the offering of Judah and Jerusalem be pleasing to Hashem, as in the days of old and as in former years” (וְעָרְבָה לַי־יָ מִנְחַת יְהוּדָה וִירוּשָׁלַיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת) (Malachi 3:4). And because they are the Thirteen Tikkunim within the Malkhut of Adam Kadmon in concealment (וְעַל שֶׁהֵם י״ג תִּיקּוּנִים בְּמַלְכוּת אָדָם קַדְמוֹן בַּנִּסְתָּר), and in the Reisha DeEin [Head of Nothingness] they begin to be revealed (וּבְאֵין מַתְחִילִים לְהִתְגַּלוֹת), and the Thirteen Tikkunim of Arich Anpin are an outer garment for them (וְי״ג תִּיקּוּנֵי אֲרִיךְ לְבוּשׁ לָהֶם מִבַּחוּץ), and they are one within the other (וְהֵם זֶה בְּתוֹךְ זֶה), and within all of them there is an upper Mazal and a lower Mazal (וּבְכוּלָּם יֵשׁ מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן), therefore Rabbi Elazar, peace be upon him, says, “Mazalot and the Mazalot of the Mazalot” (לָכֵן אוֹמֵר רַבִּי אֶלְעָזָר ע״ה מַזָּלֵי וּמַזָּלֵי דְמַזָּלֵי), and understand this well (וְהָבֵן). And the stature of Abba and Imma begins from the beginning of the windpipe of Arich Anpin (וְקוֹמָתָם דְּאַבָּא וְאִימָּא הוּא מִן הַתְחָלַת הַקָּנֶה דַאֲרִיךְ אַנְפִּין), and their feet terminate at the chest of Arich Anpin (וְרַגְלֵיהֶם מִסְתַּיְּמִין בַּחֲזֵה דַאֲרִיךְ), namely Abba clothes the entire right shoulder of Arich Anpin, front and back (דְּהַיְינוּ אַבָּא מַלְבִּישׁ כָּל כָּתֵף הַיָּמִין דַאֲרִיךְ פָּנִים וְאָחוֹר), and Imma clothes the entire left shoulder of Arich Anpin, front and back (וְאִימָּא מַלְבֶּשֶׁת כָּל כָּתֵף הַשְּׂמָאלִית דַאֲרִיךְ פָּנִים וְאָחוֹר), and above Abba and Imma the two aforementioned Mazalot, Notzer [Preserver] (נוֹצֵר) and VeNakeh [and cleanses] (וְנַקֵּה), cover and conceal them (וְעַל גַּבֵּי אַבָּא וְאִימָּא חוֹפִין וּמְכַסִּין עֲלֵיהֶם הַשְּׁנֵי מַזָּלוֹת הַנִּזְכָּרִים). For the Dikna [Beard] of Arich Anpin reaches to the navel of his heart (שֶׁדִּיקְנָא דַאֲרִיךְ מַגִּיעַ עַד טִבּוּרָא דְלִבָּא דִילֵיהּ), and to that point reaches the clothing of Abba and Imma, until the navel of Arich Anpin (וְעַד שָׁם מַגִּיעַ הִתְלַבְּשׁוּת אַבָּא וְאִימָּא עַד טִבּוּרוֹ שֶׁל אֲרִיךְ), and from the side of the nape of Arich Anpin there cover over Abba and Imma the thirteen white locks of hair (וּמִצַּד הָעֹרֶף שֶׁל אֲרִיךְ מְכַסִּים עַל גַּבֵּי אַבָּא וְאִימָּא י״ג קוֹצִין דְשַׂעֲרֵי חִוָּרֵי), which hang from the head of Arich Anpin (הַתּוֹלִין מִן רֵישָׁא דַאֲרִיךְ), and terminate opposite the chest at the nape (וּמִסְתַּיְּמִין כְּנֶגֶד הֶחָזֶה בָּעֹרֶף). And from the additional illumination produced from the union of the palate and the throat (וּמִן תּוֹסֶפֶת הֶאָרָה שֶׁנַּעֲשֶׂה מִן זִוּוּג הַחֵךְ וְהַגָּרוֹן), it protrudes and breaks forth from the throat outward (בּוֹלֶטֶת וּבוֹקַעַת מִן הַגָּרוֹן וְלַחוּץ), and enters into the head of Abba and Imma (וְנִכְנֶסֶת בְּתוֹךְ רֵישָׁא דְּאַבָּא וְאִימָּא). And likewise, from the additional illumination produced from the union of the two Mazalot (וְכֵן מִן תּוֹסֶפֶת הֶאָרָה הַנַּעֲשֶׂה מִן זִוּוּג הַב׳ מַזָּלוֹת), it breaks forth and enters into the head of Abba and Imma (בּוֹקַעַת וְנִכְנֶסֶת תּוֹךְ רֵישָׁא דְּאַבָּא וְאִימָּא), and new Mochin are made for them (וְנַעֲשִׂים לָהֶם מוֹחִין חֲדָשִׁים), whether as Ohr haMakif [surrounding light] or as Ohr haPenimi [inner light] (בֵּין בְּאוֹר הַמַּקִּיף בֵּין בְּאוֹר הַפְּנִימִי). And guard yourself and be careful not to forget this secret (וְהִשָּׁמֶר וְהִזָּהֵר שֶׁאַל תִּשְׁכַּח זֶה הַסּוֹד), for it is of great necessity to this wondrous wisdom (כִּי הוּא צֹרֶךְ גָּדוֹל אֶל הַחָכְמָה הַנִּפְלָאָה הַזֹּאת), in the secret of two Mochin and two Atarot [Crowns] (בְּסוֹד תְּרֵין מוֹחִין וּתְרֵין עַטְרִין), which come from these two aforementioned Mazalot (הַבָּאִים מֵאֵלּוּ הַשְּׁנֵי מַזָּלוֹת הַנִּזְכָּרִים), namely the upper Mazal and the lower Mazal (דְּהַיְינוּ מַזָּל עֶלְיוֹן וּמַזָּל תַּחְתּוֹן). And they come to Ze’ir Anpin through Abba and Imma (וּבָאִים אֶל זְעֵיר אַנְפִּין עַל יְדֵי אַבָּא וְאִימָּא), and he attains nine Tikkunim for himself (וּמַשִּׂיג ט׳ תִּיקּוּנִין לְגוּפֵיהּ), and four from Arich Anpin (וְד׳ מֵאֲרִיךְ), which together are thirteen through the Mochin (שֶׁהֵם י״ג עַל יְדֵי הַמּוֹחִין). Therefore he said, “And from it come those above and those below” (וְלָכֵן אָמַר וּמִינֵיהּ עִלָּאִין וְתַתָּאִין). And even the Sefer Torah in the Heikhal [Palace] (וַאֲפִלּוּ סֵפֶר תּוֹרָה שֶׁבַּהֵיכָל), which is Ze’ir Anpin, called the Sefer Torah (שֶׁהוּא זְעֵיר הַנִּקְרָא סֵפֶר תּוֹרָה), which is covered by Imma Ila’ah [Supernal Mother], called the Heikhal [Palace], as we have explained (שֶׁהוּא מְכֻסֶּה מֵאִימָּא עִלָּאָה הַנִּקְרֵאת הֵיכָל כִּדְפֵירַשְׁנוּ), “which is crowned with ten holinesses” (דְּמִתְעַטַּר בְּעֶשֶׂר קְדוּשִׁין), for Ze’ir Anpin receives ten holinesses from the Yesod of Abba (שֶׁזְּעֵיר מְקַבֵּל עֶשֶׂר קְדוּשִׁין מִיְסוֹד אַבָּא), which is Chokhmah, called holiness in every place (שֶׁהוּא חָכְמָה הַנִּקְרָא קְדוּשָׁה בְּכָל מָקוֹם), and within it is the Yod of Havayah (וּבוֹ יוּ״ד שֶׁל הֲוָיָה). And this influx is called ten holinesses (וְזֶה הַשֶּׁפַע נִקְרָא י׳ קְדוּשׁוֹת). And it was taught (וְתָנָא), “Everything depends upon this Mazal, which is this strand upon which all the hairs depend” (הַכֹּל תָּלוּי בְּמַזָּל דָּא דְּאִיהוּ הַאי חוּטָא דְּכָל שַׂעֲרֵי תַּלְיָין בֵּיהּ). “Why is it called Mazal?” (אַמַּאי מַזָּל), “Because from it depend the Mazalot, and the Mazalot of the Mazalot, and from it come those above and those below” (מִשּׁוּם דְּמִינֵיהּ תַּלְיָין מַזָּלֵי וּמַזָּלֵי דְמַזָּלֵי וּמִינֵיהּ עִלָּאִין וְתַתָּאִין). And he said “those above” in the plural (וְאָמַר עִלָּאִין לְשׁוֹן רַבִּים), meaning the upper ones (כְּלוֹמַר עֶלְיוֹנִים), namely the two groups of hairs of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness] and Arich Anpin (הֵם הַשְּׁנֵי קְבוּצוֹת שַׂעֲרוֹת דְּתִיקּוּנֵי דִיקְנָא דְּאֵין וַאֲרִיךְ), and the Dikna [Beard] of the concealed Adam Kadmon (וְדִיקְנָא דְּאָדָם קַדְמוֹן הַנִּסְתָּר). And “those below” is likewise in the plural (וְתַתָּאִין גַּם כֵּן לְשׁוֹן רַבִּים), meaning the lower ones (כְּלוֹמַר תַּחְתּוֹנִים), namely the beard of Abba and the beard of Ze’ir Anpin (הוּא הַזָּקָן שֶׁל אַבָּא וְזָקָן שֶׁל זְעֵיר אַנְפִּין), while its Nukvah has no beard because she is female (וְנוּקְבֵיהּ אֵין לָהּ זָקָן מִפְּנֵי שֶׁהִיא נְקֵבָה). Nevertheless (עַל כָּל זֹאת), she possesses six levels (יֵשׁ לָהּ שֵׁשׁ מַעֲלוֹת), and attains an additional three levels from Ze’ir Anpin, becoming nine levels and Tikkunim (וּמַשֶּׂגֶת עוֹד ג׳ מַעֲלוֹת מִזְּעֵיר וְנַעֲשֵׂית ט׳ מַעֲלוֹת וְתִיקּוּנִין), and all of this is through Arich Anpin (וְהַכֹּל עַל יְדֵי אֲרִיךְ). And his statement, “and therefore it hangs” (וְאוֹמְרוֹ וּבְגִין כָּךְ אִיהוּ תַּלְיָא), means (רָצָה לוֹמַר), this Tikkun that hangs below and covers Abba and Imma (הַתִּיקּוּן הַזֶּה הַתָּלוּי לְמַטָּה וְחוֹפֶה עַל אַבָּא וְאִמָּא), and through it they unite (וּמִמֶּנּוּ מִזְדַּוְּגִים), through its joining with its female aspect (עַל יְדֵי הִתְחַבְּרָם עִם בְּחִינַת נְקֵבָה שֶׁלּוֹ), which is the thirteenth Tikkun (שֶׁהוּא הַתִּיקּוּן הַי״ג), for they lie one upon the other (שֶׁהֵם שְׁכוּבִים זֶה עַל זֶה), as I explained regarding the intention of the two Atarot [Crowns] that come from them (כַּאֲשֶׁר בֵּאַרְתִּי בְּכַוָּנַת תְּרֵין עַטְרִין שֶׁבָּאִים מֵהֶם), which I shall explain in their proper place (אֲשֶׁר אֲבָאֵר בִּמְקוֹמָם). And his statement, “and upon it depend the matters of the upper worlds and the lower worlds” (וְאוֹמְרוֹ וּבֵיהּ תַּלְיָין מִילֵי דְעָלְמָא עִלָּאִין וְתַתָּאִין), means (רָצָה לוֹמַר), that if Abba and Imma unite through them (אִם יִזְדַּוְּגוּ אַבָּא וְאִמָּא עַל יָדָם), angels and Neshamot [souls] will be renewed (יִתְחַדְּשׁוּ מַלְאָכִים וּנְשָׁמוֹת), and the upper and lower realms will receive influx (וְיַשִּׂיגוּ שֶׁפַע עֶלְיוֹנִים וְתַחְתּוֹנִים). And furthermore, his use of “lower ones” alludes to what our Rabbis of blessed memory said (וְגַם אוֹמְרוֹ תַּחְתּוֹנִים מְרַמֵּז עַל אָמְרָם זַ״ל): “Children, life, and sustenance do not depend upon merit; rather the matter depends upon Mazal ” (בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָא מִלְּתָא אֶלָּא בְּמַזָּלָא) (Moed Katan 28a). And his statement that it is called Mazal (וְאוֹמְרוֹ שֶׁנִּקְרָא מַזָּל), is from the expression, “Water shall flow from his buckets” (מִלְּשׁוֹן יִזַּל מַיִם מִדָּלְיָו) (Numbers 24:7), because of the abundance of the influx flowing below (וּמֵרֹב מֵי הַשֶּׁפַע הַנּוֹזְלִים לְמַטָּה), and because of its great abundance without restraint (וּמֵרֹב עֶרְכּוֹ בְּלִי מוֹנֵעַ), it is called Mazal (נִקְרָא מַזָּל), for there is so much influx within it (כִּי כָּל כָּךְ הַרְבֵּה שֶׁפַע יֵשׁ בּוֹ), that it can provide for those above and those below (שֶׁיּוּכַל לְסַפֵּק עֶלְיוֹנִים וְתַחְתּוֹנִים), and all of them await this influx (וְכוּלָּם מְצַפִּים אֶל הַשֶּׁפַע הַזֶּה), that sweetening and salvation should come to them (שֶׁיָּבוֹא לָהֶם מִתּוּק וִישׁוּעָה), to protect the Shekhinah from the Klipot (לְהָגֵן מִן הַקְּלִיפּוֹת אֶל הַשְּׁכִינָה). And the angels, all of whom are in distress (וְהַמַּלְאָכִים שֶׁכּוּלָּם הֵם בְּצַעַר), and even the dead together with the living who are still alive (וַאֲפִלּוּ הַמֵּתִים עִם הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עוֹדֶנָּה), all of them are in great distress (כּוּלָּם בְּצַעַר גָּדוֹל), as it is said, “In all their affliction, He is afflicted” (שֶׁנֶּאֱמַר בְּכָל צָרָתָם לוֹ צָר) (Isaiah 63:9), and it is said, “I am with him in distress” (וְנֶאֱמַר עִמּוֹ אָנֹכִי בְצָרָה) (Psalms 91:15). And when this influx is revealed (וְכֵיוָן שֶׁמִּתְגַּלֶּה הַשֶּׁפַע הַזֶּה), all of them receive salvation and joy and gladness of heart (כּוּלָּם יֵשׁ לָהֶם יְשׁוּעָה וְשִׂמְחָה וְטוּב לֵבָב), from the abundance of all the delight and fulfillment of this influx (מֵרֹב כָּל תַּאֲוַת סִפּוּק הַשֶּׁפַע הַזֶּה), whose power is so great that nothing can stand before it (אֲשֶׁר כָּל כָּךְ חָזָק וְאֵין דָּבָר עוֹמֵד לְפָנָיו), and it cools all fires when it emerges from its place (מְקָרֵר כָּל הָאֵשׁוֹת כְּשֶׁיּוֹצֵא מִמְּקוֹמוֹ), and all those possessing wrath rejoice (וְכָל בַּעֲלֵי רוֹגֶז הֵם בְּשִׂמְחָה). And the Klipot flee to the Nukvah of the Great Deep (וְהַקְּלִיפּוֹת נָסִים לְנוּקְבָא דִתְהוֹמָא רַבָּא), and even Gehinnom is closed and extinguished for a time (וַאֲפִלּוּ הַגֵּיהִנּוֹם נִסְגָּר וְכָבֶה לְפִי שָׁעָה), at the time of the slaying of the holy martyrs (בִּשְׁעַת הֲרִיגַת קְדוֹשִׁים). And I possess a true tradition (וְיֵשׁ לִי קַבָּלָה אֲמִתִּית), that the gates of Gehinnom are closed for three days and are not opened (שֶׁנִּסְגָּרִים שַׁעֲרֵי גֵּיהִנּוֹם ג׳ יָמִים וְאֵינָם נִפְתָּחִים), until after three days (אֶלָּא לְאַחַר ג׳ יָמִים), corresponding to Chesed sweetening the judgment of Gevurah (כְּנֶגֶד חֶסֶד הַמְמַתֵּק הַדִּין שֶׁל גְּבוּרָה), through the intermediary man, Tiferet (עַל יְדֵי אִישׁ הַבֵּינַיִם ת״ת), and these are the three days of the week, as is known (וְהֵם ג׳ יָמִים מִימֵי הַשָּׁבוּעַ כַּנּוֹדָע). And the sweetening is also in the Heikhal Ahavah [Palace of Love] below (וְהַמִּתּוּק בְּהֵיכַל אַהֲבָה גַּם כֵּן לְמַטָּה), and within it are millstones that grind Mayin Nukvin [female waters] for the righteous (וְיֵשׁ בּוֹ רֵחַיִם שֶׁשּׁוֹחֲקוֹת מ״ן לַצַּדִּיקִים), and therefore they are called beloved ones (וְלָכֵן נִקְרְאוּ [הַצַּדִּיקִים] רַחִימִין), because they fulfilled, “And you shall love Hashem your God with all your heart” (שֶׁקִּיְּמוּ וְאָהַבְתָּ אֵת יְ־יָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ) (Deuteronomy 6:5). And two times Ahavah [love] equals the numerical value of Havayah (וּב׳ פְּעָמִים אַהֲבָה הוּא גִימַטְרִיָּא הֲוָיָה), and this is sufficient (וְדַי בָּזֶה). And in order that you may know the secret of the upper Mazal (וּכְדֵי שֶׁתֵּדַע סוֹד הַמַּזָּל עֶלְיוֹן), which is the eighth Mazal and Tikkun (שֶׁהוּא מַזָּל וְתִיקּוּן הַח׳), it is this strand (הוּא הַחוּט הַזֶּה), which gathers into itself all the upper hairs of the beard on the side of the face and outward (הַכּוֹלֵל אֵלָיו כָּל שַׂעֲרוֹת הָעֶלְיוֹנִים שֶׁל הַזָּקָן מִצַּד הַפָּנִים וְלַחוּץ), and it includes all those hairs within itself (וְהוּא כּוֹלֵל כָּל הַשְּׂעָרוֹת הָהֵם אֵלָיו). And the thirteenth Mazal gathers into itself all the lower and upper hairs (וּמַזָּל הַי״ג הוּא כּוֹלֵל כָּל הַשְּׂעָרוֹת הַתַּחְתּוֹנִים וְהָעֶלְיוֹנִים אֵלָיו), in the secret of “A female shall encompass a male” (בְּסוֹד נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21), and it is exceedingly deep (וְהוּא עָמֹק מְאֹד). And you, the student examining these matters (וְאַתָּה הַמְעַיֵּן), do not entertain a foreign thought concerning these secrets (אַל תַּחֲשֹׁב מַחֲשָׁבָה זָרָה בְּאֵלּוּ הַסּוֹדוֹת), lest you err, Heaven forbid (שֶׁלֹּא תִטְעֶה חַס וְשָׁלוֹם). And do not hew for yourself “broken cisterns that can hold no water” (וְאַל תַּחְצֹב בְּאֵרוֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִילוּ הַמָּיִם) (Jeremiah 2:13). And do not reveal these secrets to any person (וְאַל תְּגַלֶּה הַסּוֹדוֹת הָאֵלּוּ לְשׁוּם אָדָם), so that these secrets should not fall into the hands of many people (שֶׁלֹּא יִפְּלוּ הַסּוֹדוֹת הַלָּלוּ בְּיַד אֲנָשִׁים רַבִּים), and all the more so into the hands of people who are not worthy (וּמִכָּל שֶׁכֵּן בְּנֵי אָדָם שֶׁאֵינָם מְהוּגָנִים). And it has already been said, “The glory of God is to conceal a matter” (וּכְבָר נֶאֱמַר כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר) (Proverbs 25:2). And it is said, “Lest they break through unto Hashem to see, and many of them fall” (וְנֶאֱמַר פֶּן יֶהֶרְסוּ אֶל יְ־יָ לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב) (Exodus 19:21), Heaven forbid (חַס וְשָׁלוֹם), specifically many (רָב דַּיְיקָא). And King David, peace be upon him, also said, “The Torah of Hashem is perfect” (וְגַם דָּוִד הַמֶּלֶךְ ע״ה אָמַר תּוֹרַת יְ־יָ תְּמִימָה) (Psalms 19:8), “More desirable than gold and much fine gold” (הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב) (Psalms 19:11), “Also Your servant is careful with them; in keeping them there is great reward” (גַּם עַבְדְּךָ נִזְהָר בָּהֶם בְּשָׁמְרָם עֵקֶב רָב) (Psalms 19:12), meaning that he steps backward in the revelation of secrets (שֶׁהוֹלֵךְ לַאֲחוֹרָיו בְּגִלּוּי הַסּוֹדוֹת), and covers and conceals them (וּמְכַסֶּה וּמַסְתִּיר אוֹתָם). And if the eyes of your intellect do not have the power to understand this secret, or one similar to it (וְאִם עֵינֵי שִׂכְלְךָ אֵין לָהֶם כֹּחַ לְהָבִין הַסּוֹד הַזֶּה אוֹ כַיּוֹצֵא בּוֹ), ask a person possessed of this wisdom (תִּשְׁאַל לְאִישׁ בַּעַל נֶפֶשׁ הַחָכְמָה הַזֹּאת), and he will satisfy your thirst (וְהוּא יְרַוֶּה צִמְאוֹנְךָ), and you will be clean before Hashem and before Yisrael (וְהָיִיתָ נָקִי מִיְ־יָ וּמִיִּשְׂרָאֵל) (Numbers 32:22). And in its proper place I shall explain it further, with the help of the Holy One, blessed be He, and His Shekhinah (וּבִמְקוֹמוֹ אֲפָרְשֶׁנּוּ יוֹתֵר בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ). And because Ze’ir Anpin receives ten holinesses from the Yesod of Abba (וּמִפְּנֵי שֶׁזְּעֵיר הַמְקַבֵּל עֶשֶׂר קְדוּשׁוֹת שֶׁל יְסוֹד אַבָּא), and every holy influx bestowed below is through him (וְכָל שֶׁפַע הַקֹּדֶשׁ הַנִּשְׁפָּע לְמַטָּה הוּא עַל יָדוֹ), therefore he says (לָכֵן אוֹמֵר): “And even a Sefer Torah in the Heikhal [Palace]” (וַאֲפִלּוּ סֵפֶר תּוֹרָה שֶׁבַּהֵיכָל), “which is crowned with ten holinesses” (דְּמִתְעַטַּר בְּעֶשֶׂר קְדוּשִׁין), does not depart from its inclusion together with the other holinesses (לָא נָפִיק מִכְּלָלֵיהּ עִם שְׁאָר קְדוּשִׁין), and all of them depend upon this (וְכוּלְּהוּ תַּלְיָין בְּהַאי), meaning upon the Mazal and the eighth Tikkun spoken of here (רָצָה לוֹמַר בְּמַזָּל וְתִיקּוּן הַשְּׁמִינִי הָאָמוּר כָּאן). And his statement, “And whoever sees this Tikkun, his sins are subdued before him and are brought into submission” (וְאוֹמְרוֹ וּמָאן דְּחָמֵי לְהַאי תִּיקּוּנָא אִתְכַּבְּשִׁין חוֹבֵיהּ מִקַּמֵיהּ וּמִתְכַּפְיָין), is the secret of the waters of wisdom, by which all who behold them become wise (וְהוּא סוֹד מֵי הַחָכְמָה אֲשֶׁר כָּל רוֹאֵיהֶם מִתְחַכְּמִים). And since he gazes upon the face of Ze’ir Anpin, and is within it (וְכֵיוָן שֶׁהוּא מַבִּיט בִּפְנֵי זְעֵיר וְהוּא בּוֹ), every blemish caused by the sins of Yisrael that is within Ze’ir Anpin and its Nukvah is completely rectified (כָּל פְּגַם חַטָאֵי יִשְׂרָאֵל אֲשֶׁר בִּזְעֵיר וְנוּקְבֵיהּ כֻּלָּם מְתֻקָּנִים). And the Klipot and the judgments which, because of this, derive benefit from the nape of Ze’ir Anpin due to the sins of Yisrael (וְהַקְּלִיפּוֹת וְהַדִּינִים אֲשֶׁר אוֹדוֹת בִּגְלַל זֶה נֶהֱנִים מֵעֹרֶף שֶׁל זְעֵיר בְּסִבַּת חֵטְא יִשְׂרָאֵל), or from the hollow place between the thighs and the arms which are not firmly joined together (אוֹ מִמְּקוֹם הֶחָלָל שֶׁל בֵּין הַשּׁוֹקַיִם וְהַזְּרוֹעוֹת אֲשֶׁר אֵינָם נִדְבָּקִים יַחַד הֵיטֵב), all those judgments flee and are pursued away before it (כָּל אוֹתָם הַדִּינִים נָסִים וְנִרְדָּפִים מִפָּנָיו), and are brought into submission (וְאִתְכַּפְיָין). And they do not act with brazenness in their forehead (וְאֵינָם מְעִיזִים בְּמִצְחָם), as it is said, “You had the forehead of a harlot” (כְּמוֹ שֶׁנֶּאֱמַר וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ) (Jeremiah 3:3). And these disciples of Rashbi, peace be upon him, and others like them (וְגַם אֵלּוּ הַתַּלְמִידִים שֶׁל רַשְׁבִּ״י וְכַיּוֹצֵא בָהֶם), saw the Tikkunim face to face (רָאוּ הַתִּיקּוּנִים פָּנִים בְּפָנִים), and the Holy One, blessed be He, would forgive them even the dust of transgression (קב״ה הָיָה מוֹחֵל לָהֶם אֲפִלּוּ אֲבַק עֲבֵרָה). And likewise, the righteous person after his death, who merits and sees the eighth Tikkun (וְגַם הַצַּדִּיק אַחַר מוֹתוֹ הַזּוֹכֶה וְרוֹאֶה הַתִּיקּוּן הַח׳), or one who sees this Tikkun [Rectification] in a dream (אוֹ מִי שֶׁהוּא רוֹאֶה אֶת הַתִּיקּוּן הַזֶּה בַּחֲלוֹם), his sins are forgiven (עֲוֹנוֹתָיו נִמְחָלִים). And Rashbi, peace be upon him, also saw, “The judgments ascended to a place, and I do not know to which place” (וְגַם רַשְׁבִּ״י ע״ה רָאָה סָלִיקוּ דִינֵי לַאֲתַר וְלָא יָדַעְנָא לְאָן אֲתַר), and it is also said in the Zohar on Ruth (וְגַם אָמְרוּ בַּזֹּהַר רוּת), that Rabbi Krosdapai “was drawn and brought to rest” (שֶׁרַבִּי כְרוֹסְדַּפַאי אִתְנְגִיד וְאִתְנַח), and he too saw this Tikkun (וְרָאָה גַּם כֵּן תִּיקּוּן זֶה), which passes over its measures (הַמַּעֲבִיר עַל מִדּוֹתָיו), and understand this (וְהָבֵן). Therefore he says (וְלָכֵן אוֹמֵר), “And whoever sees this Tikkun, his sins are subdued before him and are brought into submission” (וּמָאן דְּחָמֵי לְהַאי תִּיקּוּנָא אִתְכַּבְּשִׁין חוֹבֵיהּ מִקַּמֵיהּ וְאִתְכַּפְיָין). This is what is written (הָדָא הוּא דִכְתִיב), “He will subdue our iniquities” (יִכְבֹּשׁ עֲוֹנֹתֵינוּ) (Micah 7:19). Rabbi Shimon said to him (אָמַר לוֹ רַבִּי שִׁמְעוֹן), “Blessed are you, my son, before the Holy of Holies, the Ancient One above all” (בְּרִיךְ בְּרִי לְקוֹדֶשָׁא דְקַדִּישִׁין עַתִּיק מִכֹּלָא).