Chapter Thirteen (פֶּרֶק שְׁלֹשָׁה עָשָׂר)

In it shall be explained the fifth Tikkun of the Reisha DeEin [Head of Nothingness], called “He does not retain His anger forever” (בּוֹ יִתְבָּאֵר תִּיקּוּן חֲמִישִׁי דְאֵין הַנִּקְרָא לֹא הֶחֱזִיק לָעַד אַפּוֹ) (Micah 7:18), which is in its Tiferet (שֶׁהוּא בְּתִפְאֶרֶת דִּילֵיהּ).

The fifth Tikkun of the Reisha DeEin [Head of Nothingness], “He does not retain His anger forever” (הַתִּיקּוּן הַחֲמִישִׁי שֶׁל רֵישָׁא דְאֵין לֹא הֶחֱזִיק לָעַד אַפּוֹ) (Micah 7:18), and it is in its Tiferet (וְהוּא בְּתִפְאֶרֶת דִּילֵיהּ), as explained in the Idra Rabba (כַּמְפוֹרָשׁ בְּאַדְרָא רַבָּא), and this is its language (וְזֶה לְשׁוֹנוֹ): “The fifth Tikkun: a path emerges from beneath the mouth; this is that which is written, ‘He does not retain His anger forever’” (תִּיקּוּנָא חֲמִישָׁאָה נָפִיק אָרְחָא מִתְּחוֹת פּוּמָא הָדָא הוּא דִּכְתִיב לֹא הֶחֱזִיק לָעַד אַפּוֹ). And these are the hairs beneath the lower lip, exactly in the middle (וְהֵם הַשְּׂעָרוֹת שֶׁתַּחַת הַשָּׂפָה הַתַּחְתּוֹנִית מַמָּשׁ בָּאֶמְצַע), while on the sides there are no hairs (וּמִצְּדָדִים לֹא יֵשׁ שְׂעָרוֹת). And it is a small cluster of hairs in length and width (וְהוּא קִבּוּץ קָטָן שֶׁל שְׂעָרוֹת בְּאוֹרֶךְ וּבְרוֹחַב), smooth on its sides, without hairs (מִצְּדָדָיו חָלָק וְאֵין בּוֹ שְׂעָרוֹת), and it is beneath the fourth Tikkun, which is the width of the row upon the lower lip (וְהוּא תַּחַת הַתִּיקּוּן הָרְבִיעִי שֶׁל רֹחַב הַשּׁוּרָה שֶׁעַל הַשָּׂפָה הַתַּחְתּוֹנָה), called the lower lip (שֶׁקּוֹרִין לֶעְפְּצִין הַתַּחְתּוֹנָה), from one end to the other (מִן הַקָּצֶה אֶל הַקָּצֶה), and its hairs are not as large as the others (וּשְׂעָרוֹתָיו אֵינָם גְּדוֹלִים כָּל כָּךְ כְּמוֹ הַשְּׁאָר). And this is what they said in Sifra deTzniuta (וְזֶהוּ שֶׁאָמְרוּ בְּסִפְרָא דִצְנִיעוּתָא), “A path emerges beneath it” (אָרְחָא נָפִיק תְּחוֹתוֹי). And this Tikkun is in Tiferet (וְתִיקּוּן זֶה הוּא בְּתִפְאֶרֶת), and because the Tiferet within this Atika receives influx from the Da’at of this Atika, which is from the Yesod of the Reisha DeLa Ityada [the Unknowable Head], which is entirely complete mercies (וּלְהִיּוֹת שֶׁתִּפְאֶרֶת שֶׁבְּעַתִּיקָא זוֹ נִשְׁפָּע מִן הַדַּעַת שֶׁל עַתִּיקָא זוֹ שֶׁהוּא מִיְסוֹד רֵישָׁא דְלָא אִתְיְדַע שֶׁהוּא כּוּלוֹ רַחֲמִים גְּמוּרִים), therefore this Tikkun is called “He does not retain His anger forever” (לָזֶה נִקְרָא הַתִּיקּוּן הַזֶּה לֹא הֶחֱזִיק לָעַד אַפּוֹ). The explanation is (פֵּירוּשׁ), He does not retain His anger (לֹא הֶחֱזִיק לְהַעֲבִיר אַפּוֹ), namely the judgments within Him (דְּהַיְינוּ הַדִּינִים שֶׁבּוֹ), to the eternal one (לָעַד), namely the Malkhut, which is called Ad [eternity] (דְּהַיְינוּ מַלְכוּת הַנִּקְרֵאת עַד), for it is the end of the Sefirot, and all the orders of times until eternity are included within it (כִּי הוּא סוֹף הַסְּפִירוֹת וְנִכְלָלִים בּוֹ כָּל סֵדֶר הַזְּמַנִּים עַד עוֹלָם).

And afterward, Rabbi Yosi arose, opened, and said, “Fortunate is the people for whom it is thus” (וְאָמַר אַחַר כָּךְ קָם רַבִּי יוֹסֵי פָּתַח וְאָמַר אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ) (Psalms 144:15; Zohar, Bamidbar 133a). The intention of Rabbi Yosi was to explain this Tikkun, “He does not retain His anger forever,” in two ways (הַכַּוָּנָה שֶׁל רַבִּי יוֹסֵי בָּא לְפָרֵשׁ תִּיקּוּן זֶה לֹא הֶחֱזִיק לָעַד אַפּוֹ בִּשְׁנֵי פָנִים). Or, as he explained the verse, “Fortunate is the people for whom it is thus” (אוֹ כְּמוֹ שֶׁפֵּרֵשׁ עַל הַפָּסוּק אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ), “What is ‘thus’?” (מַאי שֶׁכָּכָה לוֹ), “as one says, ‘and the king’s wrath subsided’” (כְּמָאן דְּאַתְּ אִימַר וַחֲמַת הַמֶּלֶךְ שָׁכָכָה) (Esther 7:10), “His anger subsided” (שָׁכִיךְ מֵרוּגְזֵיהּ). According to the first explanation, “His anger subsided” (לְפִי הַפֵּירוּשׁ הָרִאשׁוֹן שָׁכִיךְ מֵרוּגְזֵיהּ), meaning the judgments aroused from Him (כְּלוֹמַר הַדִּינִין דְּמִתְעָרִין מִינֵיהּ), this Tikkun [Rectification] quiets them so that they do not emerge outward into action (דְּתִיקּוּן הַזֶּה מְשַׁכֵּךְ אוֹתָם שֶׁאֵינָם יוֹצְאִין לַחוּץ לַפּוֹעַל). Or according to the second explanation, “He quiets His anger against others” (אוֹ לְפִי הַפֵּירוּשׁ הַשֵּׁנִי שָׁכִיךְ בְּרוּגְזֵיהּ), meaning He quiets His anger against others, namely the Klipot (פֵּירוּשׁ שָׁכִיךְ בְּרוּגְזֵיהּ לַאֲחֵרִים דְּהַיְינוּ [ה]קְּלִיפּוֹת), “You shattered the heads of the sea monsters” (שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים) (Psalms 74:13), as is known (כַּנּוֹדָע), because the nose that is in Atika is mercy in relation to the judgments beneath it (לְפִי שֶׁהָאַף שֶׁהוּא בְּעַתִּיקָא הוּא רַחֲמִים לְעֵרֶךְ הַדִּינִים שֶׁלְּמַטָּה הֵימֶנּוּ), and the Klipot recoil from it because of the intensity of its exaltedness (וְהַקְּלִיפּוֹת נִרְתָּעִים מִמֶּנּוּ לְרוֹב תּוֹקֶף חֲשִׁיבוּתוֹ). And he said, “This is what is written: ‘And if thus You deal with me, kill me, I pray You’” (וְאָמַר הָדָא הוּא דִכְתִיב וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי הָרְגֵנִי) (Numbers 11:15). Why did he say “thus” (לָמָּה אָמַר כָּכָה), rather it refers to what we said concerning the word “thus” (אֶלָּא שֶׁהוּא לְמַה שֶּׁאָמַרְנוּ בְּמִלַּת שֶׁכָּכָה), and this is what he means (וְהָכִי קָאָמַר): “And if thus You deal with me” (וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי), just as You deal with the Klipot, that You silence them in an instant (כְּמוֹ שֶׁאַתָּה עוֹשֶׂה לַקְּלִיפּוֹת שֶׁאַתָּה מְשַׁכֵּךְ אוֹתָם כְּרֶגַע), all the better (מוּטָב), and if not, “kill me, I pray You” (וְאִם לָאו הָרְגֵנִי נָא הָרוֹג). And afterward he said, “For it is the judgment that judges” (וְאָמַר אַחַר כָּךְ דְּאִיהוּ דִינָא דְּדָיְינֵי), and this refers back to “Fortunate is the people for whom it is thus” (זֶה הוּא מוּסָב עַל אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ), and this is what he means (וְהָכִי קָאָמַר): the word “thus” means quieted from judgment (מִלַּת שֶׁכָּכָה פֵּירוּשׁ שָׁכִיךְ מִן דִּינָא), regarding two kinds of judgments (עַל שְׁנֵי מִינֵי דִּינִים), namely the judgments of Tiferet (שֶׁהֵם דִּינִים שֶׁל ת״ת), that is, judgments numbering three hundred and twenty (דְּהַיְינוּ דִּינִים שֶׁהֵם ש״ך), and the judgments of its Nukvah number three hundred and twenty-five (וְדִינִים שֶׁל נוּקְבֵיהּ הֵם שֶׁל שכ״ה). And afterward he said, “The people whose God is Hashem” (וְאָמַר אַחַר כָּךְ הָעָם שֶׁיְ־יָ אֱלֹהָיו) (Psalms 144:15), mercies within mercies (רַחֲמֵי דְרַחֲמֵי), meaning (כְּלוֹמַר), just as there is “the judgment that judges,” so too here there are mercies within mercies (כְּמוֹ שֶׁיֵּשׁ דִּינָא דְּדָיְינֵי כָּךְ יֵשׁ כָּאן רַחֲמֵי דְרַחֲמֵי), and therefore he said, “whose God is Hashem” (וְלָזֶה אָמַר שֶׁיְ־יָ אֱלֹהָיו), meaning that Elohim, namely judgment, is transformed into Havayah, which is mercy (כְּלוֹמַר אֱלֹהִים דְּהַיְינוּ דִּין נֶהְפָּךְ לַהֲוָיָה שֶׁהִיא רַחֲמִים), in two ways (בִּשְׁנֵי פָנִים). One is the Name MTZPTZ (אֶחָד שֵׁם מצפ״ץ), generated from the Name Havayah through ATBSH (הַנּוֹלָד מִן שֵׁם הֲוָיָה בְּאַתְבַּ״שׁ), and it is alluded to by the letter Shin of the word “sheHashem” [that Hashem] (וְהוּא רָמוּז בַּשִּׁי״ן שֶׁל מִלַּת שֶׁיְ־יָ), for the numerical value of the Name MTZPTZ equals three hundred, which is the value of Shin (שֶׁמִּסְפַּר שֶׁל שֵׁם מצפ״ץ עוֹלֶה שי״ן), and it is mercy (וְהוּא רַחֲמִים), because it is from the Thirteen Tikkunim [Rectifications] in Ze’ir Anpin (לְפִי שֶׁהוּא מִן הַי״ג תִּיקּוּנִים שֶׁבְּז״א), and also from the seven Tikkunim in Arich Anpin (וְגַם הוּא מִן הַשִּׁבְעָה תִּיקּוּנִים שֶׁבַּאֲרִיךְ), and furthermore MTZPTZ equals “with mercy” (וְעוֹד מצפ״ץ עוֹלֶה בְּרַחֲמִים). The second is the Name Havayah itself, which is complete mercy (וְהַשֵּׁנִי שֵׁם הֲוָיָה עַצְמָהּ שֶׁהִיא רַחֲמִים גְּמוּרִים). And afterward he said, “This is ‘thus,’ a name that includes all names” (וְאָמַר אַחַר כָּךְ דָּא שֶׁכָּכָה שְׁמָא דְּכָלִיל כָּל שְׁמָהָן), meaning (כְּלוֹמַר), the word “thus” is the Name Havayah, which includes all names (מִלַּת שֶׁכָּכָה הוּא שֵׁם הֲוָיָה דְּכָלִיל כָּל הַשֵּׁמוֹת), and one of those names is El Shaddai, whose numerical value equals “thus” (וְאֶחָד מִן הַשֵּׁמוֹת הוּא אֵל־שַׁדַּי שֶׁעוֹלֶה שֶׁכָּכָה). And in order that I may inform you how the Name Havayah includes the numerical value of the Name El Shaddai (וּכְדֵי שֶׁאוֹדִיעֲךָ אֵיךְ כּוֹלֵל שֵׁם הֲוָיָה מִנְיַן שֵׁם אֵל־שַׁדַּי), you must know (צָרִיךְ אַתָּה לָדַעַת), that the Name Havayah is in Ze’ir Anpin (שֶׁשֵּׁם הֲוָיָה הוּא בְּז״א), and Ze’ir Anpin is called Zayin (וּזְעֵיר נִקְרָא ז), and the reason is explained in the Zohar (וְהַטַּעַם מְפֹרָשׁ בַּזֹּהַר), either because it is built from seven Sefirot, namely from Chesed and below, with its Nukvah included within it (אוֹ מִפְּנֵי שֶׁהוּא בָּנוּי מִז׳ סְפִירוֹת שֶׁהֵם מֵחֶסֶד וּלְמַטָּה עִם נוּקְבֵיהּ כָּלוּל בּוֹ), namely Malkhut, which is attached to it in the secret of a crown, as is known (דְּהַיְינוּ מַלְכוּת שֶׁהִיא דְּבוּקָה בּוֹ בְּסוֹד עֲטָרָה כַּנּוֹדָע), or because its head was not completed at first in its mother’s womb, but remained suspended in its place in the middle of the Yod upon the Vav of the Zayin (אוֹ שֶׁרֹאשׁוֹ לֹא נִגְמַר בַּתְּחִלָּה בִּמְעֵי אִמּוֹ אֶלָּא תָּלוּי וְעוֹמֵד בִּמְקוֹמוֹ בְּאֶמְצַע הַיּוֹ״ד שֶׁעַל הַוָּי״ו שֶׁבַּזַּיִ״ן). And Ze’ir Anpin receives from Imma two aspects, which are Chesed and Gevurah for its Yesod (וּזְעֵיר מְקַבֵּל מִן אִימָא שְׁתֵּי בְחִינוֹת שֶׁהֵם חֶסֶד וּגְבוּרָה לִיסוֹד שֶׁלּוֹ), and then it becomes in the secret of “good” (וְאָז נַעֲשֶׂה בְּסוֹד טוֹב), meaning that then the crown and the uncovering of circumcision are revealed (כְּלוֹמַר שֶׁאָז נִתְגַּלְּתָה הָעֲטָרָה וְהַפְּרִיעָה שֶׁל מִילָה), in the secret of “And she saw him, that he was good” (בְּסוֹד וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא) (Exodus 2:2). “Good” equals the numerical value of “sinew” (טוֹב הוּא כְּמִנְיַן גִּיד). Therefore we must divide the numerical value of the Name Havayah into three parts (וְלָזֶה יֵשׁ לָנוּ לְחַלֵּק מִסְפַּר שֵׁם הֲוָיָה לִשְׁלֹשָׁה חֲלָקִים): one part is two, which are the two aspects we mentioned (חֵלֶק אֶחָד הֵם שְׁנַיִם שֶׁהֵם ב׳ בְּחִינוֹת שֶׁאָמַרְנוּ), the second part is seven, corresponding to the seven Sefirot [Emanations] of Ze’ir Anpin that we mentioned (וְחֵלֶק ב׳ שֶׁאָמַרְנוּ הוּא ז׳ שֶׁהֵם כְּמִנְיַן סְפִירוֹת זְעֵיר שֶׁאָמַרְנוּ), and the third part is seventeen, corresponding to “good” that we mentioned (וְחֵלֶק ג׳ הוּא י״ז כְּמִנְיַן טוֹב שֶׁאָמַרְנוּ). Two times two equals four (ב׳ פְּעָמִים ב׳ עוֹלֶה ד׳), and seven times seven equals forty-nine (וְז׳ פְּעָמִים ז׳ עוֹלֶה מ״ט), and seventeen times seventeen equals two hundred and eighty-nine (וְי״ז פְּעָמִים י״ז עוֹלֶה רפ״ט), the total is three hundred and forty-two (סַךְ הַכֹּל שמ״ב), and when you add the three parts to them, the total becomes three hundred and forty-five (וּכְשֶׁתְּצָרֵף לָהֶם ג׳ חֲלָקִים עוֹלֶה הַכֹּל שמ״ה), equal to the numerical value of “shekakhah” [thus] (כְּמִנְיַן שככ״ה), namely El Shaddai (דְּהַיְינוּ אֵל שַׁדַּי). And because this Tikkun is in Tiferet, which is Moshe (וּלְהִיּוֹת שֶׁתִּיקּוּן זֶה הוּא בְּתִפְאֶרֶת שֶׁהוּא מֹשֶׁה), therefore it alludes to the word “shekakhah” [thus] (לָזֶה הוּא רוֹמֵז לְמִלַּת שככ״ה), which equals the numerical value of Moshe (שֶׁעוֹלָה כְּמִנְיַן מֹשֶׁה), and also the numerical value of the expansion of the Name Havayah with Yods in its squared form (וְגַם דפ״ק שֶׁהוּא הֲוָיָה בְּיוּדִין בְּרִבּוּעַ), together with Ehyeh filled with Yods (וְאֶהְיֶה בְּמִלּוּי יוּדִין), equals “shekakhah” [thus], Moshe, and El Shaddai (עוֹלֶה שככ״ה וּמֹשֶׁה וְאֵל שַׁדַּי), and this is what he meant when he said, “which includes all names” (וְזֶהוּ שֶׁאָמַר דְּכָלִיל כָּל שְׁמָהָן). And also the Name Elohim filled with Yods together with the Name Havayah filled with Alephs equals the numerical value of “shekakhah” [thus] (וְגַם שֵׁם אֱלֹהִים בְּמִלּוּי יוּדִין עִם שֵׁם הֲוָיָה בַּאֲלָפִין הָעוֹלֶה מ״ה עוֹלֶה הַכֹּל כְּמִנְיַן שככ״ה). And afterward he said, “And the Holy One, blessed be He, passes away His anger” (וְאָמַר אַחַר כָּךְ וְקב״ה מַעֲבִיר רוּגְזֵיהּ), meaning that the Tiferet within Atika, which is the fifth Tikkun, is what is called “the Holy One, blessed be He” in every place (כְּלוֹמַר הַת״ת שֶׁבְּעַתִּיקָא שֶׁהוּא הַתִּיקּוּן הַחֲמִישִׁי הוּא שֶׁנִּקְרָא קב״ה בְּכָל מָקוֹם), and it passes away His anger (שֶׁהָיָה מַעֲבִיר רוּגְזֵיהּ), namely, “He does not retain His anger forever” (הַיְינוּ לֹא הֶחֱזִיק לָעַד אַפּוֹ), meaning that He quiets His anger (כְּלוֹמַר שֶׁהוּא מְשַׁכֵּךְ הָאַף שֶׁלּוֹ). And He grants rest to Ze’ir Anpin (וְאָנַח לֵיהּ לִזְעֵיר אַנְפִּין), the explanation is (פֵּירוּשׁ), “and grants rest” means leaves, forgives, and pardons (וְאָנַח פֵּירוּשׁ וְשָׁבִיק וְסוֹלֵחַ וּמוֹחֵל), to Ze’ir Anpin, who is the King of Yisrael (לִזְעֵיר אַנְפִּין שֶׁהוּא מֶלֶךְ יִשְׂרָאֵל), for the sins that Yisrael commit below, causing blemish above (עַל עֲוֹנוֹת שֶׁעוֹשִׂים יִשְׂרָאֵל לְמַטָּה וְגוֹרְמִים פְּגָם לְמַעְלָה), and He gives him influx and blessing (וְנוֹתֵן לוֹ שֶׁפַע וּבְרָכָה). And afterward he said, “And He passes it over all those who are outside” (וְאָמַר אַחַר כָּךְ וּמַעֲבִיר עַל כָּל אִינוּן דִּלְבַר), meaning (פֵּירוּשׁ), Ze’ir Anpin passes on the influx that he receives to all those, namely all the prosecutors standing outside against Yisrael (זְעֵיר אַנְפִּין מַעֲבִיר הַשֶּׁפַע שֶׁהוּא מְקַבֵּל עַל כָּל אִינוּן דְּהַיְינוּ כָּל הַמְקַטְרְגִים עַל יִשְׂרָאֵל הָעוֹמְדִין לְבַר), so that they will not prosecute against Yisrael (כְּדֵי שֶׁלֹּא יְקַטְרְגוּ עַל יִשְׂרָאֵל). And afterward he said (וְאָמַר אַחַר כָּךְ), “For it was taught: the path of the holy supernal Tikkun, the Atika of Atikin [Ancient of Ancients], descends in its Dikna [Beard] beneath the openings of the nose, and this path below, these are equal in all things, this above and this below” (דְּתַנְיָא אָרְחָא דְתִיקּוּנָא קַדִּישָׁא עִלָּאָה עַתִּיקָא דְעַתִּיקִין דְּאִיהוּ נָחִית בְּדִיקְנֵיהּ תְּחוֹת נוּקְבֵי דְחוּטְמָא וְהַאי אָרְחָא דִלְתַתָּא שְׁקִילִין אִינוּן בְּכֹלָא דָּא לְעֵילָא וְדָא לְתַתָּא). Above, it is “Passing over transgression” (לְעֵילָא עוֹבֵר עַל פֶּשַׁע), below, it is “He does not retain His anger forever” (לְתַתָּא לֹא הֶחֱזִיק לָעַד אַפּוֹ) (Micah 7:18). And he brought proof that this Tikkun forgives sins and provides a passageway for the influx to pass through (וְהֵבִיא רְאָיָה שֶׁתִּיקּוּן זֶה סוֹלֵחַ הָעֲוֹנוֹת וְנוֹתֵן מָקוֹם לְהַעֲבִיר הַשֶּׁפַע), from what was taught (מֵהַאי דְּתָנָא), “The path of the holy Tikkun...” (אָרְחָא דְתִיקּוּנָא קַדִּישָׁא). And his statement, “and this path below, these are equal in all things” (וְאוֹמְרוֹ וְהַאי אָרְחָא דִלְתַתָּא שְׁקִילִין אִינוּן בְּכֹלָא), means (פֵּירוּשׁ), they are equal in every matter (שְׁקוּלִין הֵן בְּכָל דָּבָר). And afterward he said (וְאָמַר אַחַר כָּךְ), “And we have learned: ‘He does not retain’—for there is no place to sit” (וְתַנִּינַן לֹא הֶחֱזִיק דְּלָא אִית אֲתַר לְמֵיתַב), meaning (פֵּירוּשׁ), for the judgments to sit (לִישֵׁב הַדִּינִים), because this path is cleared on all sides, having no hairs (כִּי אָרְחָא זֶה מְפוּנֶה מִכָּל צְדָדָיו שֶׁלֹּא יֵשׁ שְׂעָרוֹת), in order to provide passage for the influx to flow (כְּדֵי לִתֵּן הַעֲבָרָה לְהַשְׁפִּיעַ). And afterward he said, “in every place” (וְאָמַר אַחַר כָּךְ בְּכָל אֲתַר), meaning (פֵּירוּשׁ), in every place where Yisrael cause it, whether in Eretz Yisrael or outside the Land (בְּכָל מָקוֹם שֶׁגּוֹרְמִים יִשְׂרָאֵל בֵּין בְּאֶרֶץ יִשְׂרָאֵל בֵּין בְּחוּצָה לָאָרֶץ), “for the path is revealed as good to all those below” (דְּאֹרְחָא אִתְגַּלִי טָב לְכָלְהוֹ דִלְתַתָּא), “for it appears as counsel to do good to all” (דְּהָא אִתְחֲזֵי עֵיטָא לְמֶעְבַּד טָב לְכֹלָא).

Counsel [Eita] (עֵיטָא), namely the Da’at within this Tiferet (דְּהַיְינוּ דַעַת שֶׁבְּת״ת זוֹ), for counsel comes from Da’at (כִּי הָעֵצוֹת הוּא מִן הַדַּעַת), and counsel means will (וְהָעֵצָה הַיְינוּ רָצוֹן), and once the will is revealed it comes to all (וְכֵיוָן שֶׁמִּתְגַּלֶּה הָרָצוֹן הוּא בָּא לְכֹלָא), meaning both to the wicked and to the righteous (כְּלוֹמַר בֵּין לָרָעִים בֵּין לַטּוֹבִים). And afterward he said, “That which is hidden and not revealed” (וְאָמַר אַחַר כָּךְ מָאן דְּסָתִים וְלָא אִתְגַּלְיָיא), this is the Reisha DeLa Ityada [the Unknowable Head] (הַיְינוּ רֵישָׁא דְלָא אִתְיְדַע), and he said, “And there is none who knows it except He alone” (וְאָמַר וְלֵית מָאן דְּיָדַע לֵיהּ אֶלָּא הוּא בִּלְחוֹדוֹי), this is Adam Kadmon, within whose Malkhut is the Reisha DeLa Ityada [the Unknowable Head] (הַיְינוּ אָדָם קַדְמוֹן שֶׁבְּמַלְכוּת שֶׁבּוֹ הַיְינוּ רֵישָׁא דְלָא אִתְיְדַע). And he said, “Like Eden” (וְאָמַר כְּמָה דְעֵדֶן), meaning that it is in Arich Anpin, which is the World to Come (כְּלוֹמַר שֶׁהוּא בַּאֲרִיךְ שֶׁהוּא עוֹלָם הַבָּא), “there is none who knows” (לֵית דְּיָדַע), namely Abba and Imma (הַיְינוּ אַבָּא וְאִימָּא), and certainly Ze’ir Anpin and Nukvah (וְכָל שֶׁכֵּן זְעֵיר וְנוּקְבֵיהּ), except for “the Atik of Atika” (אֶלָּא הוּא עַתִּיק דְּעַתִּיקָא), which is the Reisha DeEin [Head of Nothingness] (הוּא רֵישָׁא דְאֵין). And concerning this it is written (וְעַל הַאי כְּתִיב), “How great are Your works, Hashem; exceedingly deep are Your thoughts” (מַה גָּדְלוּ מַעֲשֶׂיךָ יְ־יָ מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ) (Psalms 92:6), meaning (כְּלוֹמַר), even though “How great are Your works, Hashem” refers to Abba, which is the Yod of Havayah (אַף עַל פִּי שֶׁגָּדְלוּ מַעֲשֶׂיךָ יְ־יָ שֶׁהוּא אַבָּא וְהוּא הַיּוֹ״ד שֶׁל הֲוָיָה), and Imma Ila’ah [Supernal Mother] is the upper Heh of Havayah (וְאִמָּא עִלָּאָה הִיא ה״א עִלָּאָה שֶׁל הֲוָיָה), and Ze’ir Anpin is the Vav of Havayah (וּזְעֵיר הוּא וָא״ו שֶׁל הֲוָיָה), and its Nukvah is the lower Heh of Havayah (וְנוּקְבֵיהּ הִיא ה״א תַּתָּאָה שֶׁל הֲוָיָה), and this is “Your works, Hashem” (וְזֶהוּ [הַנּוּקְבָא] מַעֲשֶׂיךָ יהו"ה), nevertheless they know nothing of Eden (עַל כָּל זֹאת אֵינָם יוֹדְעִים מְאוּמָה מֵעֵדֶן), which is in the depth of the thoughts of the supernal Head (שֶׁהוּא בְּעוֹמֶק הַמַּחֲשָׁבוֹת שֶׁל הָרֹאשׁ הָעֶלְיוֹן), namely the Chokhmah within Keter, which is the Reisha DeEin [Head of Nothingness] (דְּהַיְינוּ חָכְמָה שֶׁבְּכֶתֶר שֶׁהִיא רֵישָׁא דְאֵין), and it is called deep thought (וְהִיא נִקְרֵאת מַחֲשָׁבָה עֲמוּקָה), and not Abba, which is also Chokhmah and is called thought without qualification (וְלֹא אַבָּא שֶׁהוּא גַּם כֵּן חָכְמָה וְנִקְרָא מַחֲשָׁבָה סְתָם). And with this the fifth Tikkun called “He does not retain His anger forever” of the Reisha DeEin [Head of Nothingness] is completed (וּבָזֶה נִשְׁלַם הַתִּיקּוּן הַחֲמִישִׁי הַנִּקְרָא לֹא הֶחֱזִיק לָעַד אַפּוֹ מֵרֵישָׁא דְאֵין).