Chapter Ten (פֶּרֶק עֲשִׂירִי)

The Mocha Setimah [Concealed Brain] of Arich Anpin is the beginning of the existence of Atzilut (מוֹחָא סְתִימָאָה שֶׁל אֲרִיךְ אַנְפִּין, הוּא הַתְחָלַת מְצִיאוּת הָאֲצִילוּת), and this brain is alluded to in the thorn of the Yud of the Havayah (וְזֶה הַמּוֹחַ נִרְמָז בְּקוֹצוֹ שֶׁל יוּד שֶׁל הֲוָיָ״ה), and from there influx is drawn to the palate and throat of Arich Anpin (וּמִשָּׁם יוּמְשַׁךְ שֶׁפַע אֶל הַחֵךְ וְהַגָּרוֹן דַא״א), and a union is effected there between them through the tongue of Arich Anpin (וְיַעֲשֶׂה שָׁם זִוּוּג בֵּינֵיהֶם, עַל יְדֵי הַלָּשׁוֹן דַאֲרִיךְ). And this union is designated by the expression eating (וְזֶה הַזִּוּוּג מְכֻנֶּה בִּלְשׁוֹן אֲכִילָה), and it is for the sake of the additional Mochin of the two Mazalot mentioned in the previous chapters (וְהוּא לְצוֹרֶךְ תּוֹסֶפֶת מוֹחִין שֶׁל שְׁנֵי הַמַּזָּלוֹת הַנִּזְכָּרִים בַּפְּרָקִים הַקּוֹדְמִים), namely the Upper Mazal, which is the Eighth Tikkun, called Notzer [Preserver] (דְּהַיְינוּ מַזָּל עֶלְיוֹן שֶׁהוּא תִּיקּוּן שְׁמִינִי נִקְרָא נוֹצֵר), and the Lower Mazal, which is the Thirteenth Tikkun , called VeNakeh [And He Cleanses] (וּמַזָּל תַּחְתּוֹן שֶׁהוּא תִּיקּוּן שְׁלֹשׁ עֶשְׂרֵה הַנִּקְרָא וְנַקֵּה), and the Eighth Mazal is male (וּמַזָּל שְׁמִינִי הוּא זָכָר), and the Thirteenth Mazal is female (וּמַזָּל שְׁלֹשׁ עֶשְׂרֵה הוּא נְקֵבָה).

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that these two Mazalot are included within the lock of the beard hanging from the chin downward (כִּי אֵלּוּ הַשְּׁנֵי מַזָּלוֹת הֵם כְּלוּלִים בְּשִׁבֹּלֶת הַזָּקָן, הַתּוֹלָה מִן הַסַּנְטֵר וּלְמַטָּה), and they lie one upon the other, in the manner of male and female (וְהֵם שְׁכוּבִים זֶה עַל גַּבֵּי זֶה, כְּעֵין דָּכָר וְנוּקְבָא). Namely, every lock of the beard facing outward toward the face is called the Eighth Mazal (דְּהַיְינוּ כָּל שִׁבֹּלֶת הַזָּקָן הָרוֹאָה הַפָּנִים כְּלַפֵּי חוּץ, נִקְרָא מַזָּל הַשְּׁמִינִי), and is called Notzer Chesed [Preserver of Kindness] (וְנִקְרָא נוֹצֵר חֶסֶד), and every lock of the beard facing inward toward the throat and chest is called the Thirteenth Mazal (וְכָל שִׁבֹּלֶת הַזָּקָן שֶׁהוּא כְּלַפֵּי הַפָּנִים כְּלַפֵּי הַגָּרוֹן וְהֶחָזֶה נִקְרָא מַזָּל הַשְּׁלֹשׁ עֶשְׂרֵה), and is called VeNakeh [And He Cleanses] (וְנִקְרָא וְנַקֵּה). And from the union of the palate and the throat and the two Mazalot (וּמִן זִוּוּג הַחֵךְ וְהַגָּרוֹן וְהַשְּׁנֵי מַזָּלוֹת), additional Mochin are drawn to Abba and Imma (נִמְשָׁךְ תּוֹסֶפֶת מוֹחִין לְאַבָּא וְאִמָּא). For the windpipe of Arich Anpin is the Keter of Abba and Imma (כִּי הַקָּנֶה דַאֲרִיךְ אַנְפִּין הוּא הַכֶּתֶר דְּאַבָּא וְאִמָּא), and the stature of Abba and Imma begins from the beginning of the windpipe of Arich Anpin (וְקוֹמָתָם דְּאַבָּא וְאִמָּא הוּא מִן הַתְחָלַת הַקָּנֶה דַאֲרִיךְ אַנְפִּין), and their feet terminate at the chest of Arich Anpin (וְרַגְלֵיהֶם מִסְתַּיְּמִין בֶּחָזֶה דַאֲרִיךְ). Namely, Abba clothes the entire right shoulder of Arich Anpin, front and back (דְּהַיְינוּ אַבָּא מַלְבִּישׁ כָּל הַכָּתֵף הַיָּמִין דַאֲרִיךְ פָּנִים וְאָחוֹר), and Imma clothes the entire left shoulder of Arich Anpin, front and back (וְאִמָּא מַלְבֶּשֶׁת כָּל כָּתֵף הַשְּׂמָאלִי דַאֲרִיךְ פָּנִים וְאָחוֹר), and above Abba and Imma the two aforementioned Mazalot cover and conceal them (וְעַל גַּבֵּי אַבָּא וְאִמָּא חוֹפִין וּמְכַסִּין עֲלֵיהֶם, הַשְּׁנֵי מַזָּלוֹת הַנִּזְכָּרִים), for the Dikna [Beard] of Arich Anpin reaches to the navel of its heart (שֶׁדִּיקְנָא דַאֲרִיךְ מַגִּיעַ עַד טִיבּוּרָא דְלִבָּא דִילֵיהּ). And from the side of the back of the neck of Arich Anpin (וּמִצַּד הָעוֹרֶף דַאֲרִיךְ), the Thirteen Locks of the White Hair cover over Abba and Imma (מְכַסִּים עַל גַּבֵּי אַבָּא וְאִמָּא י״ג קוֹצִין דְּשַׂעֲרֵי חִוָּרָא), hanging from the head of Arich Anpin and terminating opposite the chest at the back (הַתּוֹלִין מִן רֵישָׁא דַאֲרִיךְ וּמִסְתַּיְּמִין כְּנֶגֶד הֶחָזֶה בָּעוֹרֶף), for the purpose of the striking of the Tefillin of Ze’ir Anpin (לְצוֹרֶךְ בְּטִישַׁת תְּפִלִּין זְעֵיר), which we shall explain in its place (שֶׁנְּבָאֵר בִּמְקוֹמוֹ).

It follows that the additional illumination produced from the union of the palate and the throat (נִמְצָא שֶׁתּוֹסֶפֶת הֶאָרָה שֶׁנַּעֲשֵׂה מִן זִוּוּג הַחֵךְ וְהַגָּרוֹן), protrudes and bursts forth from the throat outward (בּוֹלֶטֶת וּבוֹקַעַת מִן הַגָּרוֹן וְלַחוּץ), and enters into the head of Abba and Imma (וְנִכְנָס בְּתוֹךְ רֵישָׁא דְּאַבָּא וְאִמָּא), and new Mochin are made for them (וְנַעֲשֶׂה לָהֶם מוֹחִין חֲדָשִׁים), whether as Ohr haMakif [Surrounding Light] or as Ohr haPenimi [Inner Light] (בֵּין בְּאוֹר מַקִּיף בֵּין בְּאוֹר פְּנִימִי). And even though they clothe Arich Anpin in their place (וְאַף עַל פִּי שֶׁהֵם מַלְבִּישִׁים בִּמְקוֹמָם אֶת אֲרִיךְ אַנְפִּין), namely from the throat to the chest of Arich Anpin (דְּהַיְינוּ מִן הַגָּרוֹן עַד הֶחָזֶה דַא״א), they possess the power to ascend above their boundary (יֵשׁ כֹּחַ בָּהֶם לַעֲלוֹת לְמַעְלָה מִמְּחִיצָתָם), through prayer and Shabbatot and Festivals (עַל יְדֵי הַתְּפִלָּה וְשַׁבָּתוֹת וְיָמִים טוֹבִים). And likewise through one mitzvah (וְכֵן עַל יְדֵי מִצְוָה אַחַת), or through writing the Name according to its proper arrangement by one righteous person (אוֹ כְּתִיבַת הַשֵּׁם עַל מַתְכּוּנָתוֹ עַל יְדֵי אָדָם אֶחָד צַדִּיק), additional strength is added to Ze’ir Anpin (מוֹסִיפִין כֹּחַ בְּז״א), so that he is able to ascend to the place of Abba and Imma (שֶׁיָּכוֹל לַעֲלוֹת עַד מְקוֹם אַבָּא וְאִמָּא), and inherit the place of Abba and Imma (וְיוֹרֵשׁ מְקוֹם אַבָּא וְאִמָּא), and the Mochin of Abba and Imma themselves become clothed within him (וּמִתְלַבְּשִׁין בּוֹ הַמּוֹחִין דְּאַבָּא וְאִמָּא בְּעַצְמָם), since they are in their very place (כֵּיוָן שֶׁהֵם בִּמְקוֹמָם מַמָּשׁ). And Abba and Imma ascend and inherit the place of Arich Anpin (וְאַבָּא וְאִמָּא עוֹלִים וְיוֹרְשִׁים מְקוֹם אֲרִיךְ), and Arich Anpin ascends and inherits the place of Atik Yomin [Ancient of Days] (וַאֲרִיךְ עוֹלֶה וְיוֹרֵשׁ מְקוֹם עַתִּיק יוֹמִין), and Atik ascends above the Six Extremities of Adam Kadma’ah [Primordial Adam] (וְעַתִּיק עוֹלֶה לְמַעְלָה מו״ק דְּאָדָם קַדְמָאָה), mentioned in Tikkun Seventy, daf 132a (הַנִּזְכָּר בְּתִיקּוּן ע׳ דַּף קל״ב ע״א). And in the aspect of being second to the Ein Sof (וּבִבְחִינַת הֱיוֹתוֹ שֵׁנִי אֶל הָאֵין סוֹף), he is called the Adam of Beri’ah (נִקְרָא אָדָם דִּבְרִיאָה), even though he precedes Atzilut (עִם שֶׁהוּא קוֹדֵם הָאֲצִילוּת). This Adam is also alluded to at the end of Parashat Pekudei (גַּם נִרְמָז אָדָם זֶה בְּסוֹף פָּרָשַׁת פְּקוּדֵי) (Zohar, Shemot 268b), “Rabbi Shimon said: I have lifted my hands in prayer” (אָמַר רַבִּי שִׁמְעוֹן אֲרִימִית יְדַי בִּצְלוֹ), and this Adam Kadmon is divided into eighteen thousand myriads of worlds (וְזֶה הָאָדָם קַדְמוֹן נֶחְלָק לִי״ח אֲלָפִים רִבְבוֹת עוֹלָמוֹת). And sometimes Ze’ir Anpin ascends to the Thirteenth Mazal within Atika Kadisha [the Holy Ancient One] (וְלִפְעָמִים עוֹלֶה הַז״א עַד מַזָּלָא הַי״ג שֶׁבְּעַתִּיקָא קַדִּישָׁא), and sometimes Ze’ir Anpin ascends even to the Eighth Mazal of the Dikna [Beard] of Atika Kadisha [the Holy Ancient One] (וְלִפְעָמִים עוֹלֶה הַזְּעֵיר אַנְפִּין אֲפִלּוּ עַד הַמַּזָּלָא הַשְּׁמִינִי דְּדִיקְנָא דְעַתִּיקָא קַדִּישָׁא), and this is accomplished during the repetition of the Amidah of Minchah on Shabbat (וְזֶה נַעֲשֶׂה בַּחֲזָרַת הָעֲמִידָה דְּמִנְחַת שַׁבָּת), and everything depends upon the preparation and awakening of those below (וְהַכֹּל הוֹלֵךְ אַחַר הֲכָנַת וְהִתְעוֹרְרוּת הַתַּחְתּוֹנִים). And Abba and Imma do not possess the ability to raise Ze’ir Anpin and its Nukvah to the place of Abba and Imma (וְאֵין יְכוֹלֶת בְּיַד אַבָּא וְאִמָּא לְהַעֲלוֹת לְז״א וְנוּקְבֵיהּ אֶל מְקוֹם אַבָּא וְאִמָּא), and to bequeath to them the higher Mochin (וּלְהוֹרִישָׁם הַמּוֹחִין הַגְּבוֹהִים), unless additional Mochin and Gevurah are also added to Abba and Imma from above them (אִם לֹא שֶׁגַּם לְאַבָּא וְאִמָּא יִתּוֹסֵף לָהֶם מוֹחִין וּגְבוּרָה מִלְמַעְלָה מֵהֶם), namely from the Holy Mouth of Arich Anpin (דְּהַיְינוּ מֵהַפֶּה הַקָּדוֹשׁ שֶׁל אֲרִיךְ), through the palate and the throat (עַל יְדֵי הַחֵךְ וְהַגָּרוֹן), and the two aforementioned Mazalot (וְהַשְּׁנֵי הַמַּזָּלוֹת הַנִּזְכָּרִים). And the matter depends upon ascent (וּבָעֲלִיָּה תַּלְיָא מִלְּתָא), for whatever is closer to its source (כִּי מַה שֶּׁהוּא יוֹתֵר קָרוֹב אֶל מְקוֹרוֹ), namely to the Master of the Good Will (דְּהַיְינוּ אֶל בַּעַל הָרָצוֹן הַטּוֹב), prevails (גוֹבֵר), and evil, namely the judgments, are sweetened and subdued (וְהָרַע דְּהַיְינוּ הַדִּינִים נִמְתָּקִים וְאִתְכַּפְיָין), which was not so in the World of Tohu (מַה שֶּׁלֹּא הָיָה כֵן בְּעוֹלָם הַתּוֹהוּ), but rather there were two fears (אֶלָּא תְּרֵי יִרְאָה), one not to ascend beyond its level (חֲדָא שֶׁלֹּא לַעֲלוֹת יוֹתֵר מִמַּדְרֵגָתָהּ שֶׁהִיא בָהּ), and another not to descend below its level (וְעוֹד אַחֶרֶת שֶׁלֹּא תֵרֵד לְמַטָּה מִמַּדְרֵגָתָהּ). And their ascent was from fear of nullification and shattering (וְהָעֲלִיָּה לָהֶם הָיָה מִיִּרְאַת הַבִּטּוּל וְהַשְּׁבִירָה), because they did not possess the ability to endure (כִּי לֹא הָיָה בָהּ יְכֹלֶת לִסְבּוֹל), and there was no love among them for one to cover her companion (וְלֹא הָיְתָה אַהֲבָה בֵּינֵיהֶם לְכַסּוֹת אִשָּׁה אֶת רְעוּתָהּ), and therefore they shattered and died (וְלָכֵן נִשְׁבְּרוּ וּמֵתוּ). But now the worlds are able to go higher and higher (אֲבָל עַתָּה יְכוֹלִים הָעוֹלָמוֹת לְהַלּוֹךְ מַעְלָה מַעְלָה), through the screen that ascends with it (עַל יְדֵי הַמָּסָךְ הָעוֹלֶה עִמָּהּ), and they are in the secret of Metakla [balance] (וְהֵם בְּסוֹד מַתְקְלָא), which was not so in the World of Tohu (מַה שֶּׁלֹּא הָיָה כֵן בְּעוֹלָם הַתּוֹהוּ), for they were one beneath another (שֶׁהָיוּ זוֹ תַּחַת זוֹ), and now, in the World of Tikkun (וְעַתָּה בְּעוֹלָם הַתִּיקּוּן), there is love and brotherhood among them (יֵשׁ אַהֲבָה וְאַחֲוָה בֵּינֵיהֶם), therefore they have endurance (לָכֵן יֵשׁ לָהֶם קִיּוּם). And therefore the disciples of Rabbi Akiva, who did not conduct themselves with honor toward one another (וְלָכֵן תַּלְמִידֵי רַבִּי עֲקִיבָא שֶׁלֹּא נָהֲגוּ כָבוֹד זֶה לָזֶה), had no Tikkun (לֹא הָיָה לָהֶם תִּיקּוּן), like the Shattered Vessels (כְּמוֹ הַשִּׁבְרֵי כֵלִים), and they died a second time (וּמֵתוּ זִמְנָא תִּנְיָינָא), and the one who understands will understand (וְהַמֵּבִין יָבִין), for peace rectifies the Gilgul [Reincarnation] (כִּי הַשָּׁלוֹם מְתַקֵּן הַגִּלְגּוּל), together with the love with which one loves his companion (עִם הָאַהֲבָה שֶׁאוֹהֵב אֶת חֲבֵירוֹ), and through this he and his companion are rectified (וּבָזֶה מְתֻקָּן הוּא וַחֲבֵירוֹ), but if not (וְאִם לָאו), he corrupts himself and his companion with him (הוּא מְקַלְקֵל עַצְמוֹ וְאֶת חֲבֵירוֹ עִמּוֹ). And this is the secret of the verse, “And you shall love your fellow as yourself” (וְזֶהוּ סוֹד הַכָּתוּב וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ) (Leviticus 19:18), and the word “as yourself” is exact (וּמִלַּת כָּמוֹךָ דַּיְיקָא), for now he is rectified together with him through the love that is between you and your companions (שֶׁעַתָּה מְתֻקָּן עִמּוֹ עַל יְדֵי אַהֲבָה שֶׁבֵּינְךָ וּבֵין רֵעֶיךָ), and this is the great principle of all the Tikkunim [Rectifications] of the Torah (וְזֶהוּ כְּלָל גָּדוֹל שֶׁל כָּל תִּיקּוּנֵי הַתּוֹרָה), to join one woman to her sister (לְחַבֵּר אִשָּׁה אֶל אֲחוֹתָהּ), “Each man shall help his fellow, and to his brother he shall say: Be strong” (אִישׁ אֶת רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק) (Isaiah 41:6), “and the Mishkan shall become one” (וְהָיָה הַמִּשְׁכָּן אֶחָד) (Exodus 26:6). And then it is said, “And it shall be on that day, Hashem shall be One and His Name One” (וְאָז נֶאֱמַר וְהָיָה בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), and then Adam HaRishon will include all of Yisrael (וְאָז אָדָם הָרִאשׁוֹן יִכְלֹל כָּל יִשְׂרָאֵל), just as Metatron includes all the angels (כְּמוֹ מֶטַטְרוֹן הַכּוֹלֵל כָּל הַמַּלְאָכִים), and then there will be unity in all the worlds (וְאָז יִהְיֶה אַחְדוּת בְּכָל הָעוֹלָמוֹת). It follows that if there is no peace, there is nothing (נִמְצָא אִם אֵין שָׁלוֹם אֵין כְּלוּם), as it is said, “Hashem shall bless His people with peace” (שֶׁנֶּאֱמַר ה׳ יְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם) (Psalms 29:11).