Chapter Thirty-Nine (פֶּרֶק שְׁלֹשִׁים וְתִשְׁעָה)

And you must know (וְצָרִיךְ אַתָּה לָדַעַת), that from the Yesod of Arich Anpin (כִּי מִיסוֹד אֲרִיךְ אַנְפִּין), from his Reisha [head] (מֵרֵישָׁא דִילֵיהּ), a breath emerges (יוֹצֵא הֶבֶל), and is divided into two heads (וְנֶחְלָק לִשְׁנֵי רָאשִׁים), for their upper Partzufim are exceedingly concealed (כִּי פַּרְצוּפֵיהֶם הָעֶלְיוֹנִים הֵם נֶעְלָמִים מְאֹד), and unite in the secret of breath and kisses (וּמִזְדַּוְּגִים בְּסוֹד הֶבֶל וּנְשִׁיקִין), and through this Ze’ir Anpin and Nukvah become somewhat primordial matter (וּבָזֶה נַעֲשֶׂה זְעֵיר אַנְפִּין וְנוּקְבֵיהּ קְצָת הִיּוּלִי), for the Inner Light [Ohr haPenimi] (לְאוֹר פְּנִימִי), the root of the dough and aspect of their Neshamah (שׁוֹרֶשׁ עִיסַת בְּחִינַת נְשָׁמָה שֶׁלָּהֶם), but it is exceedingly concealed (אֲבָל הוּא נֶעְלָם מְאֹד). And it is the light that shines upon the head of the fetus in its mother's womb (וְהוּא הָאוֹר שֶׁמֵּאִיר עַל רֹאשׁ הַוָּלָד בְּבֶטֶן אִמּוֹ), concerning which our Rabbis of blessed memory said (שֶׁאָמְרוּ חז״ל), a lamp burns above his head (נֵר דּוֹלֵק עַל רֹאשׁוֹ) (Niddah 30b). So it is in Ze’ir Anpin (כֵּן הוּא בְּז״א), and we shall explain it in its place (וּנְבָאֲרֵהוּ בִּמְקוֹמוֹ), with the help of Atik Yomin (בְּעֶזְרַת עַתִּיק יוֹמַיָּיא). And behold (וְהִנֵּה), Abba and Imma reach to the Dikna [beard] of Arich Anpin (אַבָּא וְאִמָּא מַגִּיעִים עַד דִּיקְנָא דַאֲרִיךְ), for they are included in the Mazal (דְּבְמַזָּלָא אִתְכְּלִילִין), and therefore their lights do not need to return in the secret of Returning Light [Ohr haChozer] (וְלָכֵן אֵין הָאוֹרוֹת שֶׁלָּהֶם צְרִיכִין לַחֲזוֹר בְּסוֹד אוֹר הַחוֹזֵר), from below upward (מִמַּטָּה לְמַעְלָה), through the hairs (דֶּרֶךְ הַשְּׂעָרוֹת), as in Arich Anpin (כְּמוֹ בַּא״א). However (אָמְנָם), in their intention to give Mochin [intellects] to their children, Ze’ir Anpin and Nukvah (בְּכַוָּנָתָם לָתֵת מוֹחִין אֶל בְּנֵיהֶם זְעֵיר וְנוּקְבֵיהּ), because of their longing and love for their children (מֵחֲמַת חִשְׁקָם וְאַהֲבָתָם שֶׁלָּהֶם לִבְנֵיהֶם), in the secret of (בְּסוֹד), and the heavens were not pure in His eyes (וְשָׁמַיִם לֹא זַכּוּ בְעֵינָיו) (Job 15:15). For Ze’ir Anpin is called heavens (כִּי ז״א נִקְרָא שָׁמַיִם), they were not pure in the eyes of Abba and Imma (לֹא זַכּוּ בְעֵינֵיהֶם שֶׁל אַבָּא וְאִמָּא). And it always appears (וְתָמִיד נִרְאֶה), that he still requires further rectification (כִּי עֲדַיִן צְרִיכִין תִּיקּוּן יוֹתֵר), and therefore (וְלָכֵן), they continually rectify him and bequeath crowns to him (מְתַקְּנִין אוֹתוֹ תָּמִיד וּמַנְחִילִין אוֹתוֹ עֲטָרוֹת), and this is the meaning of (וְזֶהוּ), He who creates the heavens and stretches them forth (בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם) (Isaiah 42:5). And the light that ought to have ascended to emerge through the hairs (וְהָאוֹר שֶׁהָיָה רָאוּי לַעֲלוֹת לָצֵאת דֶּרֶךְ הַשְּׂעָרוֹת), for all the hairs were made in the secret of Returning Light [Ohr haChozer], as is known (כִּי כָּל הַשְּׂעָרוֹת נַעֲשׂוּ בְּסוֹד אוֹר חוֹזֵר כַּנּוֹדָע), that light descends below (אוֹתוֹ הָאוֹר יוֹרֵד לְמַטָּה), to become Mochin [intellects] for Ze’ir Anpin (לִהְיוֹת מוֹחִין לְז״א), and therefore Abba and Imma are smooth without hairs (וְלָכֵן אַבָּא וְאִמָּא הֵם חֲלָקִים בְּלִי שְׂעָרוֹת), and are not like Arich Anpin and Ze’ir Anpin (וְאֵינָם כְּמוֹ אֲרִיךְ וּזְעֵיר). For the purpose of the hairs is for the sake of the Surrounding Light [Ohr haMakif], as is known (כִּי הַשְּׂעָרוֹת תַּכְלִיתָם הֵם לְצוֹרֶךְ אוֹר הַמַּקִּיף כַּנּוֹדָע), and since they are included in the Mazal that surrounds them (וְכֵיוָן דְאִתְכְּלִילָן בְּמַזָּלָא הַמַּקִּיף אוֹתָם), and they do not require another Surrounding Light [Ohr haMakif] (וְאֵינָם צְרִיכִים לְאוֹר מַקִּיף אַחֵר), they have no hairs (אֵין לָהֶם שְׂעָרוֹת), and therefore those lights descend (וְלָכֵן יוֹרְדִים הָאוֹרוֹת הָהֵם), to become Mochin [intellects] for Ze’ir Anpin (לִהְיוֹת מוֹחִין לְז״א), and they remain smooth without hair (וְנִשְׁאָרִים הֵם חֲלָקִים בְּלִי שֵׂעָר). And the secret of the hairs (וְסוֹד הַשְּׂעָרוֹת), which are aspects of the Surrounding Light [Ohr haMakif] (שֶׁהֵם לִבְחִינוֹת אוֹר הַמַּקִּיף), is called “this [zot]” (הוּא נִקְרָא זֹאת), the secret of the verse (סוֹד הַפָּסוּק), and after my skin they struck off “this [zot]” (וְאַחַר עוֹרִי נִקְּפוּ זֹאת) (Job 19:26). And nikfu [they struck off] is an expression of surrounding (וְנִקְּפוּ הוּא לְשׁוֹן מַקִּיף), the explanation is (פֵּירוּשׁ), that the hairs which emerge behind the light on the outside (כִּי הַשְּׂעָרוֹת הַיּוֹצְאוֹת אֲחוֹרֵי הָאוֹר מִבַּחוּץ), are aspects of the Surrounding Lights [Orot haMakifim] (הֵם בְּחִינוֹת הַמַּקִּיפִים). And therefore he has no hairs of the head (וְלָכֵן אֵין לוֹ שַׂעֲרוֹת הָרֹאשׁ), but Abba has a beard (אֲבָל זָקָן יֵשׁ לְאַבָּא), and in it are eight Tikkunim (וּבּוֹ ח׳ תִּיקּוּנִים). And this is the secret of the beard of Aharon (וְזֶהוּ סוֹד זְקַן אַהֲרֹן), whose initial letters equal the eighteen Tikkunei Dikna [Rectifications of the Beard] of Abba (הָרָאשֵׁי תֵּבוֹת עוֹלֶה חַ״י תִּיקּוּנֵי דִיקְנָא דְאַבָּא), and therefore it is doubled in the verse (וְלָכֵן כָּפְלוֹ בַּפָּסוּק), upon the beard, the beard of Aharon (עַל הַזָּקָן זְקַן אַהֲרֹן) (Psalms 133:2).

The first phrase (הָרִאשׁוֹן), his statement the beard (הוּא אוֹמְרוֹ הַזָּקָן), is the known Heh (הִיא הַה״א הַיְּדוּעָה), meaning (רָצָה לוֹמַר), the known beard of Arich Anpin (זְקַן הַיָּדוּעַ שֶׁל א״א), which has thirteen Tikkunim that we explained (שֶׁיֵּשׁ לוֹ י״ג תִּיקּוּנִים שֶׁבֵּאַרְנוּ), and afterward (וְאַחַר כָּךְ), the beard of Aharon (זְקַן אַהֲרֹן), which is the beard of Abba (וְהוּא זָקָן דְאַבָּא). But Imma has no Dikna [beard] (אֲבָל אִמָּא אֵין לָהּ דִּיקְנָא), because she is female (שֶׁהִיא נוּקְבָא), for the lower beard cannot come (כִּי לֹא יָבוֹא הַזָּקָן הַתַּחְתּוֹן), until the upper beard comes and some of it appears (עַד שֶׁיָּבוֹא זָקָן הָעֶלְיוֹן וְיֵרָאֶה קְצָת מִינֵיהּ), namely (דְּהַיְינוּ), the mustache upon the mouth (הַשָּׂפָה שֶׁעַל הַפֶּה), and it is impossible to give birth and unite (וְאִי אֶפְשָׁר לְהוֹלִיד וּלְהִזְדַּוֵּג), unless there is the splendor of the face of the beard (אִם לֹא יִהְיֶה הֲדַרַת פָּנִים שֶׁל הַזָּקָן). And this is the secret of the verse (וְזֶה סוֹד הַפָּסוּק), and Yosef was beautiful of form and beautiful of appearance (וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה) (Genesis 39:6), and it is the secret of the covenant (וְהוּא סוֹד הַבְּרִית), and Yosef equals Tzion and jealousy (וְיוֹסֵף עוֹלֶה צִיּוֹן וְקִנְאָה), for Mashiach ben Yosef (כִּי מָשִׁיחַ בֶּן יוֹסֵף), who is Yosef himself (שֶׁהוּא יוֹסֵף בְּעַצְמוֹ), just as David is Mashiach ben David (כְּמוֹ דָוִד הוּא מָשִׁיחַ בֶּן דָּוִד), and he shall be jealous for Tzion with great jealousy (וְהוּא יְקַנֵּא לְצִיּוֹן קִנְאָה גְדוֹלָה), and restore Yerushalayim with abundant mercy (וְיָשִׁיב לִירוּשָׁלַיִם בְּרַחֲמִים רַבִּים), speedily in our days, Amen (בִּמְהֵרָה בְיָמֵינוּ אָמֵן).