Chapter Three (פֶּרֶק שְׁלִישִׁי)

And now I shall explain the essence of the seven Tikkunim

(וְעַתָּה אֲבָאֵר מַהוּת הַשִּׁבְעָה תִּקּוּנִים)

The First Tikkun of Chesed of Malkhut of Adam Kadmon, which is called the Gulgalta [Skull]

(תִּקּוּן רִאשׁוֹן שֶׁל חֶסֶד דְּמַלְכוּת אָדָם קַדְמוֹן הַנִּקְרֵאת גֻּלְגָּלְתָּא)

The first Tikkun from the seven Tikkunim of the Malkhut of Adam Kadmon (הַתִּיקּוּן הָרִאשׁוֹן מֵהַשִּׁבְעָה תִּיקּוּנִים דְּמַלְכוּת אָדָם קַדְמוֹן), is the Tikkun of her Chesed (הוּא תִּיקּוּן חֶסֶד שֶׁלָּהּ), which enters within the Keter of Arich (שֶׁנִּכְנֶסֶת בְּתוֹךְ כֶּתֶר דַאֲרִיךְ), attached together with the Keter of Ein (הַנִּדְבֶּקֶת עִם כֶּתֶר דְאֵין). However the “air that cannot be grasped” is truly the Keter of Arich (וְאָמְנָם אֲוִירָא דְלָא אִתְפַּס הוּא בֶּאֱמֶת כֶּתֶר דַאֲרִיךְ), hidden within the Gulgalta [skull] and hovering over the brain (הַגָּנוּז בְּתוֹךְ הַגֻּלְגֹּלֶת וְחוֹפֵף עַל הַמּוֹחַ), but the Gulgalta [skull] itself is the Binah of the Keter of Arich (אֲבָל הַגֻּלְגֹּלֶת עַצְמָהּ הִיא בִּינָה שֶׁל כֶּתֶר אֲרִיךְ), and completes within it the place of Keter since it cannot be grasped (וּמַשְׁלֶמֶת בָּהּ מְקוֹם כֶּתֶר כֵּיוָן דְּלָא אִתְפַּס), just as Binah of the Nekudim [Points] completes the Keter of Atzilut, and she is Arich (כְּשֵׁם שֶׁבִּינָה שֶׁל הַנְּקוּדִים מַשְׁלֶמֶת כֶּתֶר לַאֲצִילוּת וְהִיא אֲרִיךְ). And this Tikkun is called the white Gulgalta [skull] (וְתִיקּוּן הַזֶּה הוּא נִקְרָא גֻּלְגֹּלֶת לְבָנָה), because it is entirely Chesed (מִפְּנֵי שֶׁכֻּלָּהּ חֶסֶד), and it became like a vessel to sweeten the Gevurah beneath it (וְנַעֲשֵׂית כְּמוֹ כְּלִי לְמַתֵּק הַגְּבוּרָה שֶׁתַּחְתֶּיהָ). And one may ask (וְיֵשׁ לִשְׁאוֹל), who gave to the Chesed of the Malkhut of Adam Kadmon this power (מִי נָתַן לַחֶסֶד שֶׁל מַלְכוּת אָדָם קַדְמוֹן הַכֹּחַ הַזֶּה), to make these Tikkunim of the Gulgalta [skull] (לַעֲשׂוֹת תִּיקּוּנֵי דְגֻלְגֹּלְתָּא הַזֹּאת), and to absorb within it the Keter of Arich and Ein (וְלִקְלוֹט בְּתוֹכָהּ כֶּתֶר אֲרִיךְ וְאֵין)? And it may be said (וְיֵשׁ לוֹמַר), that the first three Sefirot of the Malkhut of Adam Kadmon rectified every Tikkun in its place in this manner (הַשָּׁלֹשׁ רִאשׁוֹנוֹת שֶׁל מַלְכוּת אָדָם קַדְמוֹן הֵם הָיוּ מְתַקְּנִים כָּל תִּיקּוּן וְתִיקּוּן בִּמְקוֹמוֹ בְּזֶה הָאֹפֶן): from the aspect of the Keter within the first three Sefirot (מִבְּחִינַת הַכֶּתֶר שֶׁבַּג׳ רִאשׁוֹנוֹת), it illuminated within the Chesed among the seven of the Malkhut (הֵאִיר בַּחֶסֶד שֶׁבַּשִּׁבְעָה שֶׁל מַלְכוּת), and whitened it so that it became white (וְהִלְבִּין אוֹתוֹ וְנַעֲשָׂה לָבָן). Even though this Chesed was somewhat red (אַף עַל פִּי שֶׁהָיָה הַחֶסֶד הַזֶּה מְעַט אָדוֹם), through the power of the two returns that we mentioned in chapter one (מִכֹּחַ שְׁנֵי חֲזָרוֹת שֶׁאָמַרְנוּ בְּפֶרֶק א׳), and also through the power of the splitting with which it split within Reisha DeEin [the Head of Nothingness] (וְגַם מִכֹּחַ הַבְּקִיעָה שֶׁבָּקְעָה בְּרֵישָׁא דְאֵין), and through the power of this splitting the Aleph divided into two (וּמִכֹּחַ הַבְּקִיעָה הַזֹּאת נִתְחַלְּקָה הָאָלֶ״ף לִשְׁנַיִם), namely the Aleph within Reisha DeEin [the Head of Nothingness], which is (הַיְינוּ הָאָלֶ״ף שֶׁבְּרֵישָׁא דְאֵין שֶׁהִיא): of the name S"G, coming from the ears within Adam Kadma’ah [Primordial Adam], as we shall explain with Heavenly assistance (שֶׁל שֵׁם ס״ג הַבָּא מִן הָאָזְנַיִם שֶׁבְּאָדָם קַדְמָאָה כַּאֲשֶׁר נְפָרֵשׁ בְּסִיַּעְתָּא דִּשְׁמַיָּא). And because of the mitigation of these judgments that we mentioned (וּלְסִכּוּךְ דִּינִים אֵלּוּ שֶׁאָמַרְנוּ), therefore the Gulgalta [skull] is hard (לָכֵן הַגֻּלְגֹּלֶת הוּא קָשֶׁה), and because the return from the back side of the Chokhmah is stronger judgment (וּמִפְּנֵי שֶׁהַחֲזָרָה שֶׁל אֲחוֹרֵי הַחָכְמָה הִיא יוֹתֵר דִּין חָזָק), therefore the bone of the Gulgalta [skull] at the back of the head is strong (לָזֶה הָעֶצֶם שֶׁל הַגֻּלְגֹּלֶת בַּאֲחוֹרֵי הָרֹאשׁ הוּא חָזָק). And the return from within the Chokhmah is softer in judgments (וְהַחֲזָרָה שֶׁמִּתּוֹךְ הַחָכְמָה הִיא יוֹתֵר רָפֶה בְּדִינִים), therefore the bone that is on the side of the face is soft (לָכֵן הָעֶצֶם אֲשֶׁר הוּא מִצַּד הַפָּנִים הוּא רַךְ), and because the Gulgalta [skull], namely the bone, derived its hardness from these returns (וּלְהִיוֹת שֶׁהַגֻּלְגֹּלֶת כְּלוֹמַר הָעֶצֶם נִתְהַוָּה הַקֹּשִׁי שֶׁלּוֹ מֵאֵלּוּ הַחֲזָרוֹת), and these returns are from seven vessels and they are one after another, and likewise on the side of the face (וְאֵלּוּ הַחֲזָרוֹת הֵם מִשִּׁבְעָה כֵּלִים וְהֵם זוֹ אַחַר זוֹ וְכֵן מִצַּד פָּנִים), it follows that they are from many returns (נִמְצָא שֶׁהֵם מֵחֲזָרוֹת הַרְבֵּה). Therefore the bone of the skull of the head is hollow (לָזֶה עֶצֶם הַגֻּלְגֹּלֶת הָרֹאשׁ הוּא חָלוּל), and it is like small bones joined together (וְהוּא כְּמוֹ עֲצָמוֹת קְטַנִּים מְדֻבָּקִים יַחַד), and the illumination of the aspect of Keter illuminates within it and whitened that Gulgalta [skull], and it became white (וְהַהֶאָרָה שֶׁל בְּחִינַת כֶּתֶר מְאִירָה בּוֹ הִלְבִּינָה אוֹתָהּ הַגֻּלְגֹּלֶת וְנַעֲשֵׂית לְבָנָה), and this is the first Tikkun of the seven Tikkunim, which is the Tikkun of the Gulgalta [skull] (וְהוּא הַתִּיקּוּן הָרִאשׁוֹן שֶׁל שִׁבְעָה תִּיקּוּנִים שֶׁהוּא תִּיקּוּנָא דְגֻלְגֹּלְתָּא). And if you say (וְאִם תֹּאמַר), why is it called Gulgalta [skull], it should have been called Karkefta [scalp] (לָמָּה נִקְרָא גֻלְגֹּלְתָּא הָיָה לוֹ לִקְרוֹת קַרְקַפְתָּא)? Rather you must know (אֶלָּא צָרִיךְ אַתָּה לָדַעַת), that the Sefirah of Chesed, when it descended below until the end of Netzach, Hod, Yesod, both from behind and from within, and returned upward (שֶׁסְּפִירוֹת חֶסֶד כְּשֶׁיָּרְדָה לְמַטָּה עַד סוֹף נה״י בֵּין מֵאֲחוֹרִים בֵּין מִבִּפְנִים וְחָזְרָה לְמַעְלָה), behold the three of Netzach, Hod, Yesod are like one point, and they are three (הִנֵּה הַשְּׁלֹשָׁה שֶׁל נה״י הֵם כִּנְקוּדָה אַחַת וְהֵם שְׁלֹשָׁה), therefore the first letter is Gimel (לָזֶה אוֹת הָרִאשׁוֹנָה הִיא ג׳). And afterward it ascends upward through Yesod, Hod, Netzach, Tiferet, Gevurah, Chesed, which are six (וְאַחַר כָּךְ עוֹלֶה לְמַעְלָה בִּיסוֹד הוֹד נֵצַח ת"ת גְּבוּרָה חֶסֶד הֵם שִׁשָּׁה), behold this is the Vav of the Gulgalta [skull] (הֲרֵי הַוָּ״ו שֶׁל הַגֻּלְגֹּלְתָּא). Afterward they ascended to the first three Sefirot, namely Chokhmah, Binah, Da’at (אַחַר כָּךְ עָלוּ לַג׳ רִאשׁוֹנוֹת דְּהַיְנוּ חב״ד), and because they are in the secret of Yod, and behold there are three Yodin there which עולה to thirty (וּלְהִיוֹתָם בְּסוֹד י׳ וְהִנֵּה שָׁם יֵשׁ ג׳ יוּדִין שֶׁעוֹלִים ל׳), and also after the Chokhmah there was the return as mentioned above (וְגַם אַחֲרֵי הַחָכְמָה הָיְתָה הַחֲזָרָה כַּנִּזְכָּר לְמַעְלָה), therefore there are another three Lamedin (לָזֶה יֵשׁ עוֹד ג׳ ל׳). And afterward they ascended to the Keter of the Chokhmah where there was the Aleph that we mentioned from the name S"G (וְאַחַר כָּךְ עָלוּ לְכֶתֶר שֶׁל חָכְמָה שֶׁהָיְתָה שָׁם הָאָלֶ״ף שֶׁאָמַרְנוּ מִשֵּׁם ס״ג), and the name S"G possesses three Yodin (וְשֵׁם ס״ג יֵשׁ בּוֹ ג׳ יוּדִין), and the Aleph itself is in the form of a Yod like this (וְהָאָלֶ״ף עַצְמָהּ הִיא צוּרַת יו״ד כָּזֶה): It follows that they are four Yodin (נִמְצָא שֶׁהֵם ד׳ יוּדִין), each one included from ten (כָּל א׳ כּוֹלָה מֵעֶשֶׂר), because they are from the ears of Adam Kadma’ah [Primordial Adam] (מִפְּנֵי שֶׁהֵם מֵאָזְנֵי אָדָם קַדְמָאָה), it follows that they עולה to four hundred (נִמְצָא שֶׁעוֹלִים אַרְבַּע מֵאוֹת), and because they are from one name, namely the name S"G (וּלְפִי שֶׁהֵם מִשֵּׁם אֶחָד דְּהַיְנוּ שֵׁם ס״ג), therefore they are four hundred in one letter (לָזֶה הֵם ד׳ מֵאוֹת בְּאוֹת אַחַת). And because within these four hundred there is within them the Aleph that we mentioned (וּלְפִי שֶׁבְּתוֹךְ אֵלּוּ ד׳ מֵאוֹת יֵשׁ בְּתוֹכָם הָאָלֶ״ף שֶׁאָמַרְנוּ), therefore there is an Aleph at the end to indicate that the Aleph is included there (לָזֶה יֵשׁ אָלֶ״ף בַּסּוֹף לְהוֹרוֹת שֶׁהָאָלֶ״ף כְּלוּלָה שָׁם), and therefore it is called Gulgalta [skull] (וְלָזֶה נִקְרָא גֻּלְגֹּלְתָּא). And it includes all the Tikkunim of the entire head (וְהִיא כּוֹלֶלֶת כָּל תִּיקּוּנֵי הָרֹאשׁ כּוּלּוֹ), according to the nature of the bone of the skull which surrounds all the parts of the head (כְּטֶבַע עֶצֶם הַגֻּלְגֹּלֶת שֶׁמַּקֶּפֶת כָּל חֶלְקֵי הָרֹאשׁ), which are the brain, and the membrane, and the eyes, and the ears, and the nose, and the mouth (שֶׁהֵם הַמּוֹחַ וְהַקְּרוּם וְהָעֵינַיִם וְהָאָזְנַיִם וְהַחוֹטֶם וְהַפֶּה), and likewise the hairs that are upon the head (וּכְמוֹ כֵן שְׂעָרוֹת שֶׁהֵם עַל הָרֹאשׁ). But because they were made from Ohr Chozer [Returning Light] from the Tikkunim of Netzach, Hod, Yesod, the secret of “pure wool” (אֲבָל מִפְּנֵי שֶׁנַּעֲשׂוּ מֵאוֹר חוֹזֵר מִתִּיקּוּנֵי נה״י סוֹד עֲמַר נְקֵי) (Daniel 7), into which the Tikkunim of Arich and Ein entered (שֶׁנִּכְנְסוּ בָם תִּיקּוּנֵי אֲרִיךְ וְאֵין), and ascended upward in the secret of Ohr Chozer [Returning Light] (וְעָלוּ לְמַעְלָה בְּסוֹד אוֹר חוֹזֵר), and from this the hairs were made (וְנַעֲשׂוּ מִמֶּנּוּ הַשְּׂעָרוֹת), and they are the secret of the breath and superfluous lights (וְהֵם סוֹד הַהֶבֶל וְאוֹרוֹת עוֹדְפִים), which the brain and the Gulgalta [skull] do not have the ability to absorb (שֶׁאֵין לַמּוֹחַ וְהַגֻּלְגֹּלֶת יְכוֹלֶת לְקָלְטָם), therefore they returned upward in the secret of Ohr Chozer [Returning Light] (וְחָזְרוּ לְמַעְלָה בְּסוֹד אוֹר חוֹזֵר), and in the Tikkun of Amar Naki [pure wool] we shall explain the hairs and their number and their matter (וּבְתִיקּוּן עֲמַר נְקֵי נְבָאֵר הַשְּׂעָרוֹת [וּמִנְיָנָם] [וְעִנְיָנָם]).