Chapter Three (פֶּרֶק שְׁלִישִׁי)

The first beard, namely the Thirteen Tikkunim of the Malkhut of Adam Kadmon (הַזָּקָן הָרִאשׁוֹן דְּהַיְנוּ הַי״ג תִּיקּוּנִים שֶׁל מַלְכוּת דְּאָדָם קַדְמוֹן), is not mentioned in the Torah, nor in the Prophets, nor in the Writings (אֵינוֹ נִזְכָּר לֹא בַּתּוֹרָה וְלֹא בַנְּבִיאִים אוֹ בַּכְּתוּבִים), rather Shlomo haMelekh, peace be upon him, mentioned it by allusion (אֶלָּא שְׁלֹמֹה הַמֶּלֶךְ ע״ה הִזְכִּירוֹ בְּרֶמֶז): “his cheeks” (לְחָיָיו) (Song of Songs 5:13), and upon the cheeks is the holy Zakan [Beard] (וְעַל הַלְּחָיַיִם הוּא הַזָּקָן הַקָּדוֹשׁ), and they are all letters of lights drawn like threads (וְהֵם כּוּלָּם אוֹתִיּוֹת אוֹרוֹת נִמְשָׁכִים כְּמוֹ חוּטִים), giving perfection and lights (הַנּוֹתְנִים שְׁלֵמוּת וְאוֹרוֹת). And because Adam Kadmon is exceedingly concealed (וּמִפְּנֵי שֶׁאָדָם קַדְמוֹן הוּא סָתוּם מְאֹד), therefore it is not mentioned like the other two heads, which are Ein and Arich (לָכֵן אֵינוֹ נִזְכָּר כְּמוֹ הַשְּׁנֵי רֵישִׁין הָאֲחֵרִים שֶׁהֵם אֵין וַאֲרִיךְ), and regarding this it says in the Idra Rabba, Great Zohar, page 61 (וְעַל זֶה אָמַר בָּאִדְּרָא רַבָּא זוֹהַר גָּדוֹל דַּף ס״א): “We learned: when it descends from the precious, supernal, holy Dikna [Beard], hidden and concealed from all” (תָּאנָא כַּד נָחִית מִן דִּיקְנָא יַקִּירָא עִלָּאָה קַדִּישָׁא סָתִים וְטָמִיר מִכֹּלָא), more than the other two heads which clothe it (יוֹתֵר מִן הַשְּׁנֵי רָאשִׁין שֶׁמַּלְבִּישִׁין אוֹתוֹ), “with the oil of abundant holiness to the Dikna [Beard] of Ze’ir Anpin” (בְּמִשְׁחָא דְרַבּוּת קַדִּישָׁא לְדִיקְנָא דִזְעֵיר אַפִּין). And if you should say that the Dikna [Beard] is not found, and Shlomo only said “his cheeks,” and did not call it Dikna [Beard], then how do you say there is a beard there? (וְאִי תֵימָא דִּיקְנָא לָא אִשְׁתְּכַח וְלֹא אָמַר שְׁלֹמֹה אֶלָּא לְחָיָיו וְלֹא קָרֵי דִּיקְנָא וְהֵיאַךְ אַתָּה אוֹמֵר שָׁם זָקָן), rather certainly there are Thirteen Tikkunei Dikna [Rectifications of the Beard] there (אֶלָּא פְּשִׁיטָא יֵשׁ שָׁם י״ג תִּיקּוּנֵי דִקְנָא), and why did King Shlomo, peace be upon him, conceal it and say only “his cheeks”? (וְלָמָּה הִסְתִּירוֹ שְׁלֹמֹה הַמֶּלֶךְ ע״ה וְלֹא אָמַר אֶלָּא לְחָיָיו), rather thus it was taught in the concealment of the book (אֶלָּא הָכִי תָּאנָא בִּצְנִיעוּתָא דְסִפְרָא): “Everything that is hidden and concealed is not mentioned and is not revealed” (כָּל מַה דְּאַטְמַר וְגָנִיז לָא אַדְכַּר וְלָא אִתְגַּלְיָא), “that matter is more supernal and precious than all” (הַהוּא מִלָּה הֲוָה עִלָּאָה וְיַקִּירָא מִכֹּלָא), “because it is the praise and perfection and preciousness of every Partzuf” (מִשּׁוּם דְּהוּא שִׁבְחָא וּשְׁלֵמוּתָא וִיקִירוּתָא מִכָּל פַּרְצוּפָא), “the verse concealed it and did not reveal it” (גְּנָזֵיהּ קְרָא וְלָא אִתְגַּלְיָא). And one should not ask (וְאֵין לְהַקְשׁוֹת): but behold there it says “his locks are curled” (וַהֲלוֹא שָׁם הוּא אוֹמֵר קְוֻצּוֹתָיו תַּלְתַּלִּים) (Song of Songs 5:11), which are two times Elohim (שֶׁהֵם פַּעֲמַיִם אֱלֹהִים), as I explained above (שֶׁפֵּרַשְׁתִּי לְמַעְלָה), and they are “black as a raven” (וְהֵם שְׁחוֹרוֹת כָּעוֹרֵב) (Song of Songs 5:11), and this pertains to the Dikna [Beard] and the hairs of Ze’ir (וְזֶהוּ שַׁיָּיךְ בְּדִיקְנָא וּבִשְׂעָרוֹת דִּזְעֵיר), so how can this be said regarding the Dikna [Beard] that is not known? (וְהֵיאַךְ אוֹמֵר זֶה בְּדִיקְנָא דְּלָא אִתְיְדַע), rather the verse reveals only the head of the Malkhut of Adam Kadmon (אֶלָּא הַפָּסוּק אֵינוֹ מְגַלֶּה כִּי אִם רֹאשׁוֹ שֶׁל מַלְכוּת אָדָם קַדְמוֹן), while the body is covered and hidden and concealed (וְגוּפָא הוּא מְכֻסֶּה וְגָנוּז וְנֶעְלָם), therefore we do not expound upon it (לָכֵן אֵין אָנוּ דוֹרְשִׁין בּוֹ). For it is not fitting to reveal it since He covered it “with precious garments” (כִּי אֵינוֹ מִן הָרָאוּי לְגַלּוֹת אוֹתוֹ מֵאַחַר שֶׁכִּסָּה אוֹתוֹ בִּלְבוּשִׁין דִּיקָר), and regarding this it is said (וְעַל זֶה נֶאֱמַר): “That which is too wondrous for you do not expound, and that which is concealed from you do not investigate” (בַּמֻּפְלָא מִמְּךָ אַל תִּדְרֹשׁ וּבַמְּכֻסֶּה מִמְּךָ אַל תַּחֲקוֹר) ([Midrash Rabbah, Bereshit 5:2, citation from Ben Sira]). And “mufla” [wondrous / separated] is an expression of “when a man shall clearly utter a vow” (וּבַמֻּפְלָא הוּא לְשׁוֹן אִישׁ כִּי יַפְלִא לִנְדֹּר נֶדֶר) (Numbers 6:2), meaning that it is separated from you (שֶׁהוּא מֻבְדָּל מִמְּךָ), in the secret of the Parsa and the Parokhet (בְּסוֹד הַפַּרְסָא וְהַפָּרוֹכֶת), which separates between it and the rest (הַמַּבְדִּיל בֵּינָהּ וּבֵין הַשְּׁאָר), as it is said (שֶׁנֶּאֱמַר): “And the Parokhet shall separate for you between the holy and the Holy of Holies” (וְהִבְדִּילָה הַפָּרוֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים) (Exodus 26:33). And because this Head that is not known is hidden (וּמִפְּנֵי שֶׁרֵישָׁא דְּלָא אִתְיְדַע זוֹ הִיא גְנוּז), therefore it says “his cheeks” (לָכֵן אָמַר לְחָיָיו), and mentions nothing of it (וְאֵינוֹ מַזְכִּיר כְּלוּם מִמֶּנּוּ), while the rest of the Tikkunei [Rectifications] of the body that King Shlomo, peace be upon him, mentions are those of Ze’ir Anpin (וּשְׁאָר תִּיקּוּנֵי הַגּוּף שֶׁמַּזְכִּיר שְׁלֹמֹה הַמֶּלֶךְ ע״ה הֵם שֶׁל זְעֵיר אַנְפִּין), and the Tikkunim of the one not known together with Ein and Arich illuminate within him (וְתִיקּוּנֵי דְּלָא אִתְיְדַע עִם אֵין וַאֲרִיךְ מְאִירִים בּוֹ), and fill his Tikkunim with wondrous illumination (וּמְמַלְּאִים תִּיקּוּנָיו בְּהֶאָרָה נִפְלָאָה). Therefore the Zohar says there (וְלָכֵן אוֹמֵר שָׁם הַזֹּהַר): “And at the time when the holy, precious Dikna [Beard] of Atika deAtikin illuminates within this Dikna [Beard] of Ze’ir Anpin” (וּבְשַׁעְתָּא דְּנָהִיר דִּקְנָא קַדִּישָׁא יַקִּירָא עַתִּיקָא דְעַתִּיקִין בְּהַאי דִּקְנָא דִזְעֵיר אַפִּין), “thirteen fountains of supernal oil flow within this Dikna [Beard]” (נַגְדִּין תְּלֵיסַר מַבּוּעִין דְּמִשְׁחָא עִלָּאָה בְּהַאי דִּקְנָא), “and there are found within it twenty-two Tikkunim” (וּמִשְׁתַּכְחִין בֵּיהּ עֶשְׂרִין וּתְרֵין תִּיקּוּנִין). Which is the secret of the thirteen Tikkunim that he receives from above (שֶׁהוּא סוֹד י״ג תִּיקּוּנִים שֶׁמְּקַבֵּל מִלְמַעְלָה), together with his nine Tikkunim (עִם ט׳ תִּיקּוּנִים שֶׁלּוֹ), which are the channels of his body, making twenty-two (שֶׁהֵם שַׁקְיֵין דְּגוּפָא דִילֵיהּ וְהֵם כ״ב). And this is the secret of “Through you shall Yisrael bless” (וְזֶהוּ סוֹד בְּךָ יְבָרֵךְ יִשְׂרָאֵל) (Genesis 48:20), the secret of the holy Name of “Ankatam,” which is twenty-two (רָזָא דִשְׁמָא קַדִּישָׁא שֶׁל אָנַקְתָּם שֶׁהוּא כ״ב), the totality of the twenty-two letters of Ze’ir (כְּלָלָא דְעֶשְׂרִין וּתְרֵין אַתְוָון שֶׁל זְעֵיר), which is called the Written Torah (הַנִּקְרָא תּוֹרָה שֶׁבִּכְתָב), through his thirteen Tikkunim and his nine, which are twenty-two (בְּי״ג תִּיקּוּנִין וְט׳ דִילֵיהּ שֶׁהֵם כ״ב), as the Zohar says in Parashat Shemot, page 4, branch 16, side b, at its end (שֶׁאוֹמֵר הַזֹּהַר פָּרָשַׁת שְׁמוֹת דַּף ד׳ עָנָף ט״ז עָלֶה ב׳ בְּסוֹפוֹ): “Only through you do we mention Your Name, the secret of the holy Name, the totality of the twenty-two letters” (לְבַד בְּךָ נַזְכִּיר שְׁמֶךָ רָזָא דִשְׁמָא קַדִּישָׁא כְּלָלָא דְעֶשְׂרִין וּתְרֵין אַתְוָון). “And Knesset Yisrael is blessed only from this Name which is called ‘Bekha’” (וּכְנֶסֶת יִשְׂרָאֵל לָא מִתְבָּרְכָא אֶלָּא מִשְּׁמָא דָא דְאִקְרֵי בְּךָ), for from there six Tikkunim reach her (כִּי מִשָּׁם מַגִּיעַ לָהּ שֵׁשׁ תִּיקּוּנִין), as you have said (כַּמָּה דְאַתְּ אָמֵר): “six steps to the throne” (שֵׁשׁ מַעֲלוֹת לַכִּסֵּא) (II Chronicles 9:18), as you have said (כַּמָּה דְאַתְּ אָמַר): “that I swore to them through You” (אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בְּךָ) (Exodus 32:13), “through you shall Yisrael bless” (בְּךָ יְבָרֵךְ יִשְׂרָאֵל) (Genesis 48:20), “through You I run upon a troop” (בְּךָ אָרוּץ גְּדוּד) (Psalms 18:30). “And when completeness is found, this does not separate from that” (וּבְזִמְנָא דִשְׁלִימוּ אִשְׁתְּכַח לָא הֲוָה מִתְפָּרֵשׁ דָּא מִן דָּא). Until here (עַד כָּאן). And likewise in the discourse of the Idra with which we began (וְכֵן בְּמַאֲמַר הָאִדְּרָא שֶׁהִתְחַלְנוּ), it also explains the illumination of the Head that is not known within Ze’ir Anpin (מְבָאֵר גַּם כֵּן הֶאָרַת רֵישָׁא דְּלָא אִתְיְדַע בִּזְעֵיר אַפִּין): “We learned: when it descends from the precious, supernal, holy Dikna [Beard], hidden and concealed from all, with the oil of abundant holiness to the Dikna [Beard] of Ze’ir Anpin” (תָּאנָא כַּד נָחִית מִן דִּיקְנָא יַקִּירָא עִלָּאָה קַדִּישָׁא סָתִים וְטָמִיר מִכֹּלָא בְּמִשְׁח דְּרַבּוּ קַדִּישָׁא לְדִיקְנָא דִזְעֵיר אַפִּין). Therefore regarding the other Tikkunei of the body, King Shlomo, peace be upon him, spoke concerning Ze’ir Anpin as stated (וְלָכֵן שְׁאָר תִּיקּוּנֵי הַגּוּף אָמַר שְׁלֹמֹה הַמֶּלֶךְ ע״ה עַל זְעֵיר אַנְפִּין כָּאָמוּר), and the beard that is not known he mentions only insofar as it illuminates within him, within Ze’ir Anpin (וְהַזָּקָן דְּלָא אִתְיְדַע מַזְכִּיר שֶׁמֵּאִיר בּוֹ [בז״א]), and understand this (וְהָבֵן).

And the Thirteen Tikkunim of the Head of Ein are mentioned in the prophecy of Michah (וְהַי״ג תִּיקּוּנִים דְּרֵישָׁא דְאֵין נִזְכָּרִים בִּנְבוּאַת מִיכָה): “‘Who is a God like You’ — one” (מִי אֵל כָּמוֹךָ חַד), “‘bearing iniquity’ — two” (נוֹשֵׂא עָוֹן תְּרֵי), “‘and passing over transgression’ — three” (וְעוֹבֵר עַל פֶּשַׁע תְּלַת), “‘for the remnant of His inheritance’ — four” (לִשְׁאֵרִית נַחֲלָתוֹ אַרְבַּע), “‘He does not maintain His anger forever’ — five” (לֹא הֶחֱזִיק לָעַד אַפּוֹ חָמֵשׁ), “‘for He delights in Chesed’ — six” (כִּי חָפֵץ חֶסֶד שִׁשָּׁה), “‘He will again have mercy upon us’ — seven” (יָשׁוּב יְרַחֲמֵנוּ שִׁבְעָה), “‘He will subdue our iniquities’ — eight” (יִכְבֹּשׁ עֲוֹנוֹתֵינוּ תְּמַנְיָא), “‘You will cast all their sins into the depths of the sea’ — nine” (תַּשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל חַטֹּאתֵינוּ תִּשְׁעָה), “‘You will give truth to Yaakov’ — ten” (תִּתֵּן אֱמֶת לְיַעֲקֹב עֲשָׂרָה), “‘Chesed to Avraham’ — eleven” (חֶסֶד לְאַבְרָהָם אֶחָד עָשָׂר), “‘which You swore to our fathers’ — twelve” (אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ שְׁנֵים עָשָׂר), “‘from days of old’ — thirteen” (מִימֵי קֶדֶם שְׁלֹשָׁה עָשָׂר) (Micah 7:18–20). Behold, these are the Thirteen Tikkunei of the Head of Ein spoken by the prophet Michah, peace be upon him (הֲרֵי י״ג תִּיקּוּנֵי רֵישָׁא דְאֵין שֶׁאָמַר הַנָּבִיא מִיכָה ע״ה).

The third head of the beard, in which are the Thirteen Tikkunei Dikna [Rectifications of the Beard] of Arich Anpin, which Moshe Rabbeinu, peace be upon him, mentioned (הָרֹאשׁ הַשְּׁלִישִׁי שֶׁל הַזָּקָן שֶׁבּוֹ י״ג תִּיקּוּנֵי דִקְנָא שֶׁל אֲרִיךְ אַנְפִּין שֶׁזָּכַר מֹשֶׁה רַבֵּינוּ ע״ה), and they are arranged thus (וְהֵם מְסֻדָּרִים כָּךְ): “‘El’ is the first” (אֵל הוּא הָרִאשׁוֹן), “‘compassionate’ is the second Tikkun” (רַחוּם הוּא הַתִּיקּוּן הַשֵּׁנִי), “‘and gracious’ is the third Tikkun” (וְחַנּוּן תִּיקּוּן שְׁלִישִׁי), “‘slow’ is the fourth Tikkun” (אֶרֶךְ תִּיקּוּן רְבִיעִי), “‘to anger’ is the fifth Tikkun” (אַפַּיִם תִּיקּוּן חֲמִישִׁי), “‘and abundant in Chesed’ is the sixth Tikkun” (וְרַב חֶסֶד תִּיקּוּן שִׁשִּׁי), “‘and truth’ is the seventh Tikkun” (וֶאֱמֶת תִּיקּוּן שְׁבִיעִי), “‘preserving Chesed’ is the eighth Tikkun” (נוֹצֵר חֶסֶד תִּיקּוּן שְׁמִינִי), “‘for thousands’ is the ninth Tikkun” (לָאֲלָפִים תִּיקּוּן תְּשִׁיעִי), “‘bearing iniquity’ is the tenth Tikkun” (נוֹשֵׂא עָוֹן תִּיקּוּן עֲשִׂירִי), “‘and transgression’ is the eleventh Tikkun” (וָפֶשַׁע תִּיקּוּן אַחֲדֵי עָשָׂר), “‘and sin’ is the twelfth Tikkun” (וְחַטָּאָה תִּיקּוּן שְׁנֵים עָשָׂר), “‘and cleansing’ is the thirteenth Tikkun” (וְנַקֵּה תִּיקּוּן שְׁלֹשָׁה עָשָׂר). But the Thirteen Attributes of Ze’ir Anpin are in the secret of AT-BSH, which is Achorayim [Back-aspects], and this is judgment, corresponding to the Tikkunim above him (אֲבָל י״ג מִדּוֹת דְּזְעֵיר אַנְפִּין אִינוּן בְּסוֹד אַ״ת בַּ״שׁ שֶׁהוּא אֲחוֹרַיִים וְהוּא דִּין נֶגֶד הַתִּיקּוּנִים שֶׁלְּמַעְלָה מִמֶּנּוּ), and they are in this order (וְהֵם כְּסֵדֶר הַזֶּה): the first Tikkun is Tav-Khaf (הַתִּיקּוּן הָרִאשׁוֹן הוּא ת״ך), Gimmel-Samekh-Peh-Yud is the second Tikkun (גספ״י הוּא הַתִּיקּוּן הַשֵּׁנִי), Peh-Samekh-Tet-Peh-Tet is the third Tikkun (פסטפ״ט הוּא תִּיקּוּן הַשְּׁלִישִׁי), Tav-Gimmel-Lamed is the fourth Tikkun (תג״ל הוּא הַתִּיקּוּן הָרְבִיעִי), Chet-Vav-Mem-Yud is the fifth Tikkun (חומ״י הוּא הַתִּיקּוּן הַחֲמִישִׁי), Peh-Gimmel-Shin Samekh-Chet-Kuf is the sixth Tikkun (פג״ש סח״ק הוּא הַתִּיקּוּן הַשִּׁשִּׁי), Peh-Tav-Yud-Alef is the seventh Tikkun (פתי״א הוּא הַתִּיקּוּן הַשְּׁבִיעִי), Tet-Heh-Gimmel Samekh-Chet-Kuf is the eighth Tikkun (טה״ג סח״ק הוּא הַתִּיקּוּן הַשְּׁמִינִי), Kaf-Tav-Kaf-Vav-Mem-Yud is the ninth Tikkun (כתכומ״י הוּא הַתִּיקּוּן הַתְּשִׁיעִי), Tet-Bet-Tav Zayin-Peh-Tet is the tenth Tikkun (טב״ת זפ״ט הוּא הַתִּיקּוּן הָעֲשִׂירִי), Peh-Vav-Bet-Zayin is the eleventh Tikkun (פוב״ז הוּא תִּיקּוּן אֶחָד עָשָׂר), Peh-Samekh-Nun-Tzadi is the twelfth Tikkun (פסנת״ץ הוּא תִּיקּוּן שְׁנֵים עָשָׂר), Peh-Tet-Resh-Tzadi is the thirteenth Tikkun (פטר״ץ תִּיקּוּן שְׁלֹשָׁה עָשָׂר). Therefore an individual may not say them except through the manner of AT-BSH (לָכֵן לְיָחִיד אֵין לְאוֹמְרָם אֶלָּא דֶּרֶךְ אַ״ת בַּ״שׁ), because Ze’ir himself wrapped himself as the prayer leader in the secret of ten (לְפִי שֶׁזְּעֵיר עַצְמוֹ נִתְעַטֵּף כִּשְׁלִיחַ צִבּוּר בְּסוֹד עֲשָׂרָה), and Ze’ir Anpin prays to Arich Anpin according to their proper form (וְז״א מִתְפַּלֵּל אֶל א״א כִּכְתָבָם), and the secret is according to what Rabbi Eliezer said (וְהַסּוֹד הוּא עַל דֶּרֶךְ שֶׁאָמַר רַבִּי אֱלִיעֶזֶר): “If only the Torah had been written in its proper order, a person could revive the dead with it” (אִלְמָלֵא הָיְתָה הַתּוֹרָה כְּתוּבָה כְּסִדְרָהּ הָיָה אָדָם יָכוֹל לְהַחֲיוֹת בָּהּ אֶת הַמֵּתִים) ([Yalkut Shimoni, Tehillim 3, §625]).

It follows (נִמְצָא) that the entire Torah is not written in its proper order except for these Thirteen Attributes, which are written in their proper order (שֶׁכָּל הַתּוֹרָה אֵינָהּ כְּתוּבָה כְּסִדְרָהּ חוּץ מִי״ג מִדּוֹת אֵלּוּ שֶׁהֵם כְּתוּבִים כְּסִדְרָן), and this is what the Holy One, blessed be He, said (וְזֶהוּ שֶׁאָמַר הַקב״ה): “In this order shall My children act, and I shall forgive their iniquities” (כְּסֵדֶר הַזֶּה יַעֲשׂוּ בָנַי וַאֲנִי אֶמְחוֹל לָהֶם עֲוֹנוֹתֵיהֶם) (Rosh Hashanah 17b). And other students would combine “slow to anger” into one Tikkun (וְתַלְמִידִים אֲחֵרִים הָיוּ כּוֹלְלִים אֶרֶךְ אַפַּיִם בְּתִיקּוּן אֶחָד), while “preserving” was one Tikkun, and “Chesed” was separated from “preserving” (נוֹצֵר תִּיקּוּן אֶחָד וְחֶסֶד נֶחְלַק מִן נוֹצֵר), but this arrangement is the clarified one, as I have recorded (אֲבָל כָּךְ מְחוֹוַרְתָּא כַּאֲשֶׁר רָשַׁמְתִּי). And regarding them, and corresponding to them, King David, peace be upon him, said in Sefer Tehillim, one verse (וַעֲלֵיהֶן [וּכְנֶגְדָּן] אָמַר דָּוִד הַמֶּלֶךְ ע״ה בְּסֵפֶר תְּהִלִּים פָּסוּק אֶחָד): “And He” — one (וְהוּא א), “compassionate” — two (רַחוּם ב), “forgives iniquity” — three (יְכַפֵּר עָוֹן ג), “and does not destroy” — four (וְלֹא יַשְׁחִית ד), “and abundantly turns away His anger” — five (וְהִרְבָּה לְהָשִׁיב אַפּוֹ ה), “and does not arouse all His wrath” — six (וְלֹא יָעִיר כָּל חֲמָתוֹ ו) (Psalms 78:38), which are thirteen words corresponding to the lights of the Thirteen Tikkunei Dikna [Rectifications of the Beard] (שֶׁהֵם י״ג תֵּיבוֹת כְּנֶגֶד אוֹרוֹת י״ג תִּיקּוּנֵי דִקְנָא). And they divide into six ascents of the kingship of the House of David (וְנֶחְלָקִים לְשֵׁשׁ מַעֲלוֹת שֶׁל מַלְכוּת בֵּית דָּוִד), while Ze’ir Anpin possesses only nine (וּזְעֵיר אַנְפִּין אֵין לוֹ אֶלָּא ט׳), and Arich gives him four Tikkunim at a time of favor (וַאֲרִיךְ נוֹתֵן לוֹ ד׳ תִּיקּוּנִים בְּעֵת רָצוֹן), and this is the secret of Birkat Kohanim [Priestly Blessing], which he receives from the secret of the beard of Aharon descending upon the mouth of his attributes (וְזֶהוּ סוֹד בִּרְכַּת כֹּהֲנִים שֶׁמְּקַבֵּל מִסּוֹד זְקַן אַהֲרֹן שֶׁיּוֹרֵד עַל פִּי מִדּוֹתָיו), and they are the secret of the two hands which the Kohanim raise corresponding to the hands of Arich concealed within Abba and Imma (וְהֵם סוֹד הַשְּׁנֵי יָדַיִם שֶׁזּוֹקְפִים הַכֹּהֲנִים כְּנֶגֶד יְדֵי אֲרִיךְ הַגְּנוּזִים בְּאַבָּא וְאִמָּא), to the extent that Aharon is able to raise his hands upon the head, or opposite it (בְּעֵרֶךְ שֶׁיּוּכַל אַהֲרֹן לִישָּׂא יָדָיו עַל הָרֹאשׁ אוֹ כְּנֶגְדּוֹ), in the secret of “Lift your hands in holiness” (בְּסוֹד שְׂאוּ יְדֵיכֶם קֹדֶשׁ) (Psalms 134:2), El, four hundred and ten Nimin [Hairs], according to the number of “Kodesh” [Holiness] (אֵל ת״י נִימִין כְּמִנְיַן קֹדֶשׁ), “and bless Hashem” (וּבָרֲכוּ אֶת י״י) (Psalms 134:2), Ze’ir and his Nukvah together with the Partzufim, his companions (זְעֵיר וְנוּקְבֵיהּ עִם פַּרְצוּפֵי חֲבֵירָיו). And there are two occurrences of the word “Zakan” [Beard] in the verse “the beard of Aharon” (וְיֵשׁ ב׳ פְּעָמִים מִלַּת זָקָן בַּפָּסוּק זְקַן אַהֲרֹן) (Psalms 133:2), one beside the other (זֶה אֵצֶל זֶה), corresponding to Ein and Arich (כְּנֶגֶד אֵין וַאֲרִיךְ), whose Thirteen Tikkunim are mentioned (אֲשֶׁר נִזְכָּרִים הַי״ג תִּיקּוּנִים שֶׁלָּהֶם), which is not so regarding Atika deAtikin [Ancient of Ancients], whose beard is not mentioned (מַה שֶּׁאֵין כֵּן עַתִּיקָא דְעַתִּיקִין הַזָּקָן שֶׁלּוֹ לָא אַדְכַּר). And two times “Zakan” [Beard] equals Shaddai in gematria (וּב׳ פְּעָמִים זָקָן עוֹלֶה שַׁדַּי), and they are the breasts pouring milk upon all the Partzufei Atzilut (וְהֵם הַשָּׁדַיִם הַמְּטִרִיקִים חָלָב עַל כָּל פַּרְצוּפֵי הָאֲצִילוּת), and upon the hands of Arich mentioned above (וְעַל הַיְדֵי אֲרִיךְ הַנִּזְכָּרִים), this is the secret of the seven Tikkunim together with the Thirteen Tikkunim (הוּא סוֹד הַז׳ תִּיקּוּנִים עִם הַי״ג תִּיקּוּנִים). And with this the Kohen must intend (וּבָזֶה צָרִיךְ הַכֹּהֵן לְכַוֵּן), to draw down abundance from the White Head of Arich Anpin to Ze’ir (לְהוֹרִיד שֶׁפַע מֵרֵישָׁא חִוָּרָא דַאֲרִיךְ אַנְפִּין לִזְעֵיר), to make from nine, thirteen (לַעֲשׂוֹת מִתֵּשַׁע י״ג), and from there to his Nukvah, six ascents and Tikkunim (וּמִשָּׁם לְנוּקְבֵיהּ שֵׁשׁ מַעֲלוֹת וְתִּיקּוּנִים), to make from six, nine (לַעֲשׂוֹת מִשֵּׁשׁ תֵּשַׁע). Therefore you will find in the verses of “Yevarekhekha” [May He bless you] thirteen Yudin (וְלָכֵן תִּמְצָא בִּפְסוּקֵי יְבָרֶכְךָ י״ג יוּדִין), nine Vavin (ט׳ וָוִי״ן), and six Hehin (ו׳ הֵהִי״ן), and one must intend that the thirteen Yudin illuminate within Arich (וְצָרִיךְ לְכַוֵּן שֶׁי״ג יוּדִין מְאִירִים בַּאֲרִיךְ), and the nine Vavin descend and illuminate Ze’ir Anpin (וְהַט׳ וָוִי״ן יוֹרְדִין וּמְאִירִין לְז״א), and not only this (וְלֹא דַּי בָּזֶה), but they also rectify and complete him into the Thirteen Tikkunei Ze’ir [Rectifications of Ze’ir] (אֶלָּא שֶׁגַּם מְתַקְּנִים וּמַשְׁלִימִים אוֹתוֹ לְי״ג תִּיקּוּנֵי זְעֵיר), even though he possesses only nine (אַף עַל פִּי שֶׁאֵין לוֹ אֶלָּא ט׳). And the Hehin descend and illuminate the six Tikkunim of his Nukvah and complete her into the nine Tikkunei Ze’ir [Rectifications of Ze’ir] (וְהַהֵהִי״ן יוֹרְדִין וּמְאִירִין לְשֵׁשׁ תִּיקּוּנִים שֶׁל נוּקְבֵיהּ וּמַשְׁלִימִים אוֹתָהּ לְתִשְׁעָה תִּיקּוּנֵי זְעֵיר), and it is found that Ze’ir possesses the number of Arich (נִמְצָא שֶׁזְּעֵיר יֵשׁ לוֹ כְּמִנְיַן אֲרִיךְ), and his Nukvah possesses the number of Ze’ir (וּנוּקְבֵיהּ יֵשׁ לָהּ כְּמִנְיַן זְעֵיר). And when we come to explain Birkat Kohanim [Priestly Blessing] in the Amidah (וּכְשֶׁנָּבוֹא לְבָאֵר הַבִּרְכַּת כֹּהֲנִים שֶׁבָּעֲמִידָה), there I shall explain further what pertains to this (שָׁם אֲבָאֵר יוֹתֵר מַה שֶּׁשַּׁיָּיךְ לָזֶה), with the help of the Holy One, blessed be He, and His Shekhinah (בְּעֶזְרַת קב״ה וּשְׁכִינְתֵּיהּ).