Chapter Twelve (פֶּרֶק שְׁתֵּים עָשָׂר)

Even though we said above (אַף עַל פִּי שֶׁאָמַרְנוּ לְמַעְלָה), that the seven of the Malchut of Adam Kadmon (כִּי הַשִּׁבְעָה שֶׁל מַלְכוּת אָדָם קַדְמוֹן), took for themselves (לָקְחוּ לָהֶם). The ten Sefirot of Arich Anpin (עֶשֶׂר סְפִירוֹת שֶׁל אֲרִיךְ), the intention is not (אֵין הַכַּוָּנָה), that Arich Anpin is inside (שֶׁאֲרִיךְ מִבִּפְנִים), and Malchut is outside (וּמַלְכוּת מִבַּחוּץ), Heaven forbid to believe such a thing (חַס וְחָלִילָה לְהַאֲמִין כָּזֶה), for behold the higher one is more hidden above (וַהֲלוֹא הַיּוֹתֵר גָּבוֹהַּ יוֹתֵר נִסְתֶּרֶת לְמַעְלָה). And her companion which is below her (וַחֲבֶרְתָּהּ שֶׁהִיא לְמַטָּה מִמֶּנָּה), becomes for her a Parsa [partition] and Masach [screen] (נַעֲשֶׂה לָהּ פַּרְסָה וּמָסָךְ), so that the lower ones should not benefit from her so much (שֶׁלֹּא יֵהָנוּ מִמֶּנָּה הַתַּחְתּוֹנִים כָּל כָּךְ), except through the sparkling of the Masach [screen] (אֶלָּא עַל יְדֵי הִתְנוֹצְצוּת הַמָּסָךְ), and the light of the openings of the head (וְאוֹר הַנְּקָבִים שֶׁל הָרֹאשׁ), which emerges through a narrow passage (הַיּוֹצֵא דֶּרֶךְ צַר). And know (וְדַע), that the Malchut of Adam Kadmon (כִּי מַלְכוּת אָדָם קַדְמוֹן), namely her seven lower ones (דְּהַיְינוּ הז' תַּחְתּוֹנוֹת שֶׁלָּהּ), are to Ein and Arich Anpin in the secret of Ohr Penimi [inner light] (הֵם לְאַיִן וַאֲרִיךְ בְּסוֹד אוֹר פְּנִימִי), which influence (הַמַּשְׁפִּיעִים). To their Sefirot (לִסְפִירוֹתֵיהֶם), and Ein becomes for her a Masach [screen] (וְאַיִן׳ נַעֲשֶׂה לָהּ מָסָךְ), and Ein is literally within Arich Anpin (וְאַיִן׳ הוּא בְּתוֹךְ אֲרִיךְ מַמָּשׁ), in the secret of “ten, ten, the spoon” (בְּסוֹד ׳עֲשָׂרָה עֲשָׂרָה הַכַּף׳) (Numbers 7). For in truth Arich Anpin is outside (כִּי בֶּאֱמֶת אֲרִיךְ מִבַּחוּץ), and Ein enters into him in the secret of Ohr Penimi [inner light] (וְאַיִן נִכְנֶסֶת לוֹ בְּסוֹד אוֹר פְּנִימִי). And Adam Kadmon (וְאָדָם קַדְמוֹן), namely his Malchut (דְּהַיְינוּ מַלְכוּת שֶׁלּוֹ), is a head unto itself (הִיא רֹאשׁ בִּפְנֵי עַצְמָהּ), and influences Ein and Arich Anpin (וּמַשְׁפַּעַת לְאַיִן וַאֲרִיךְ), which are attached together (הַנִּדְבָּקִים יַחַד). And sweet like flowing honey are the words of “Kanfei Yonah” (וּמָתְקוּ כְּמוֹ צוּף דִּבְרֵי ה׳כַּנְפֵי יוֹנָה׳), who says (שֶׁאוֹמֵר): Galgalta [skull] is the Keter of Arich Anpin (גּוּלְגַּלְתָּא הוּא כֶּתֶר אֲרִיךְ), which is influenced from the Chesed that is not known (הַמּוּשְׁפָּע מֵחֶסֶד דְּלָא אִתְיְדַע), Tala deBedolcha [dew of crystal] is the Chokhmah of Arich Anpin (טַלָּא דְּבְדוֹלְחָא הוּא חָכְמָה דַּאֲרִיךְ), which is influenced from the Gevurah that is not known (הַמּוּשְׁפָּע מִגְּבוּרָה דְּלָא אִתְיְדַע), Kruma deAvira [membrane of air] is the Binah of Arich Anpin (קְרוּמָא דַּאֲוִירָא הִיא בִּינָה דַּאֲרִיךְ). Which is influenced from Tiferet that is not known (הַמּוּשְׁפָּע מִת"ת דְּלָא אִתְיְדַע). And behold the three first ones in Arich Anpin (וְהִנֵּה ג׳ רִאשׁוֹנוֹת שֶׁבַּאֲרִיךְ), according to their importance (לְפִי חֲשִׁיבוּתָן), each one of them required a complete Middah [measure] (הֻצְרְכוּ כָּל אַחַת מֵהֶן לְמִדָּה שְׁלֵימָה), from the seven lower ones of Reisha Ila’ah [supernal head] (מִן הז' תַּחְתּוֹנוֹת שֶׁל רֵישָׁא עִילָּאָה).

However the Netzach of that Reisha [head] (אֲבָל נֵצַח דְּהַהִיא רֵישָׁא), was sufficient to influence the Chesed and Netzach of Arich Anpin (הִסְפִּיק לְהַשְׁפִּיעַ לְחֶסֶד וְנֵצַח דַּאֲרִיךְ), and likewise Hod (וְכֵן הוֹד), was sufficient to influence Gevurah and Hod (הִסְפִּיק לְהַשְׁפִּיעַ גְּבוּרָה וְהוֹד), and Yesod (וִיסוֹד), was sufficient to influence Da’at, Tiferet, and Yesod (הִסְפִּיק לְהַשְׁפִּיעַ לְדַעַת ת"ת וִיסוֹד), however the Malchut that is not known (אָמְנָם מַלְכוּת דְּלָא אִתְיְדַע), alone required (הִיא לְבַדָּהּ הֻצְרְכָה), to influence the Malchut of Arich Anpin (לְהַשְׁפִּיעַ לְמַלְכוּת דַּאֲרִיךְ), which is “awesome as bannered hosts” (שֶׁהִיא אֲיֻמָּה כַּנִּדְגָּלוֹת) (Shir HaShirim 6), as stated above (כָּאָמּוּר לְמַעְלָה). And we imagine when seeing above (וַאֲנוּ סוֹבְרִים בִּרְאוֹתֵינוּ לְמַעְלָה), and we see as though Arich Anpin includes the Malchut of Adam Kadmon (וַאֲנוּ רוֹאִים כְּאִלּוּ אֲרִיךְ כּוֹלֵל מַלְכוּת אָדָם קַדְמוֹן), since he appears externally (מֵאַחַר שֶׁהוּא נִרְאֶה מִבַּחוּץ), while she is in the secret of Ohr Makif [surrounding light] to Ein and Arich Anpin (וְהִיא בְּסוֹד אוֹר מַקִּיף לְאַיִן וַאֲרִיךְ), and it is not so (וְאֵינוֹ כֵּן), rather the Malchut of Adam Kadmon is the essence (אֶלָּא מַלְכוּת אָדָם קַדְמוֹן הִיא עִיקָּר). And she is not seen externally (וְאֵינָהּ נִרְאֵית מִבַּחוּץ), because she requires a Masach [screen] and Parsa [partition] (מִפְּנֵי שֶׁהִיא צְרִיכָה לְמָסָךְ וּפַרְסָא). And Parokhet [curtain] (וּפָרוֹכֶת), which do not permit her to illuminate to what is below them (שֶׁאֵינָם מַנִּיחִים לָהּ לְהָאִיר לְמַה שֶׁלְּמַטָּה מֵהֶם), because the worlds are not fit to receive from them (מִפְּנֵי שֶׁהָעוֹלָמוֹת אֵינָם רְאוּיִים לְקַבֵּל מֵהֶם), except through the sparkling of the Masach [screen] and the openings of the head through a narrow passage (כִּי אִם עַל יְדֵי הִתְנוֹצְצוּת הַמָּסָךְ וְנִקְבֵי הָרֹאשׁ דֶּרֶךְ צַר). And this is what the paytan established concerning the secret of the Chayot [living beings] (וְזֶהוּ מַה שֶׁיִּסֵּד הַפַּיְטָן עַל סוֹד הַחַיּוֹת), “They appear carrying and they are carried with the Throne” (׳נִרְאִית נוֹשְׂאוֹת וְהֵם נְשׂוּאוֹת עִם כִּסֵּא׳), and what occurred to the fathers occurred to the children (וּמַה שֶׁאֵירַע לָאָבוֹת אֵירַע לַבָּנִים). And likewise above (וְגַם כֵּן לְמַעְלָה), this parable applies to these Masachim [screens] and lights (מָשָׁל זֶה אֶל הַמְּסָכִים וְהָאוֹרוֹת הָאֵלּוּ), and the understanding one will understand (וְהַמֵּבִין יָבִין), so that the one studying our words should not err (שֶׁלֹּא יִטְעֶה הַמְּעַיֵּין בִּדְבָרֵינוּ אֵלֶּה). And then he shall rest and be tranquil securely in this world and in the World to Come (וְאָז יָנוּחַ וְיִשְׁקוֹט לָבֶטַח בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא), “going and shining until the day is established” (׳הוֹלֵךְ וָאוֹר עַד נָכוֹן הַיּוֹם׳) (Proverbs 4), and there is none who protests against him (וְאֵין מִי מוֹחֶה בְּיָדוֹ), when he ascends to receive “the face of the Master Hashem, God of Israel” (בְּעָלוֹתוֹ לְקַבֵּל ׳פְּנֵי הָאָדֹן יְיָ אֱלֹהֵי יִשְׂרָאֵל׳) (Shemot 34). And the sign for these seven Tikkunim [rectifications] is G"T Kr"A P"Ch (וְסִימָן לְשִׁבְעָה תִיקּוּנִים אֵלֶּה ג״ט קר״ע פ״ח), and its explanation is (וּפֵירוּשׁוֹ): Gimel — Galgalta [skull] (ג׳ גּוּלְגַּלְתָּא), Tet — Tala deBedolcha [dew of crystal] (ט׳ טַלָּא דְּבְדוֹלְחָא), Kuf — Kruma deAvira [membrane of air] (ק׳ קְרוּמָא דַּאֲוִירָא), Reish — Re’ava deRe’avin [will of wills] (ר׳ רַעֲוָא דְּרַעֲוִין), Ayin — Amar Naki [pure wool] (ע׳ עֲמַר נָקִי), Peh — Peticha deLa Setimin [openings that are not closed] (פ׳ פְּתִיחָא דְּלָא סְתִימִין), Chet — Chotma [nose] (ח׳ חוֹטְמָא). And if you say (וְאִם תֹּאמַר), why was Re’ava deRe’avin [will of wills] mentioned (לָמָּה הוּזְכְּרָה רַעֲוָא דְּרַעֲוִין), which is the forehead (שֶׁהוּא הַמֵּצַח), before Amar Naki [pure wool] (קוֹדֶם לַעֲמַר נָקִי), which are the hairs (שֶׁהֵם הַשְּׂעָרוֹת), which are above the forehead (שֶׁהֵם לְמַעְלָה מֵהַמֵּצַח), one may say (וְיֵשׁ לוֹמַר), משום דעמר נקי ופתיחא דלא סתימין, which are the eyes (שֶׁהֵם הָעֵינַיִם), all of them are from the Netzach and Hod of Reisha Ila’ah [supernal head] (כֻּלָּם מִנֵּצַח וְהוֹד דְּרֵישָׁא עִילָּאָה). In this manner (בְּאוֹפֶן זֶה); the hairs (הַשְּׂעָרוֹת), from their Keter of Ein and Arich Anpin (מִכֶּתֶר שֶׁלָּהֶם [דְּאַיִן וַאֲרִיךְ]), until their Tiferet (עַד ת"ת שֶׁלָּהֶם), and they complete the corners of the head and the temples (וּמַשְׁלִימִין פֵּיאוֹת הָרֹאשׁ וְהַצְּדָעִיִּים), which are in the place of Chesed and Gevurah (שֶׁהֵם בִּמְקוֹם חֶסֶד וּגְבוּרָה), and from their Tiferet and below is the influence of the eyes (וּמִת"ת שֶׁלָּהֶם וּלְמַטָּה הַשְׁפָּעַת הָעֵינַיִם), which are Netzach and Hod in the Tikkunei haRosh [rectifications of the head] (דְּאִינוּן נֵצַח וְהוֹד בְּתִיקּוּנֵי הָרֹאשׁ), and the forehead of Re’ava deRe’avin [will of wills] (וּמֵצַח דְּרַעֲוָא דְּרַעֲוִין [הוּא]), is Da’at in Arich Anpin (דַּעַת שֶׁבַּאֲרִיךְ), which includes within itself Tiferet and Yesod (הַכּוֹלֵל בְּעַצְמוֹ ת"ת וִיסוֹד), from the power of the Yesod of Reisha Ila’ah [supernal head] (מִכֹּחַ יְסוֹד דְּרֵישָׁא עִילָּאָה). And this forehead takes (וְלוֹקֵחַ הַמֵּצַח הַזֶּה), the middle line from above to below (קוֹ הָאֶמְצָעִי מִלְמַעְלָה עַד לְמַטָּה), namely Da’at, Tiferet, and Yesod of Arich Anpin (דְּהַיְינוּ דַּעַת ת"ת וִיסוֹד דַּאֲרִיךְ), which is his middle line (שֶׁהוּא קוֹ הָאֶמְצָעִי שֶׁלּוֹ), and Da’at is higher than the Chesed and Gevurah of Arich Anpin (וְדַעַת הוּא יוֹתֵר גָּבוֹהַּ מֵחֶסֶד וּגְבוּרָה דַּאֲרִיךְ), from which were made the hairs and the eyes (שֶׁנַּעֲשׂוּ מִמֶּנּוּ הַשְּׂעָרוֹת וְהָעֵינַיִם), which entered with their lines (שֶׁנִּכְנְסוּ עִם קַוָּם), namely the right and left line within them (דְּהַיְינוּ קוֹ יָמִין וּשְׂמֹאל שֶׁבָּהֶם). And even though afterward (וְאַף עַל פִּי שֶׁאַחַר כָּךְ), Ein Sof took this middle line (לָקַח אֵין סוֹף הַקוֹ הָאֶמְצָעִי הַזֶּה), and bent it beneath the hairs (וּכְפָאוֹ תַּחַת הַשְּׂעָרוֹת), nevertheless (עַל כָּל זֹאת), since before this it had been above (מֵאַחַר שֶׁהָיָה קֹדֶם זֶה לְמַעְלָה), and it is within the Partzuf itself (וְהוּא בַּפַּרְצוּף עַצְמוֹ), which is not so with the hairs themselves (מַה שֶׁאֵין כֵּן בַּשְּׂעָרוֹת עַצְמָם). They are not part of the limb of the Partzuf (אֵינָם חֵלֶק אֵבֶר הַפַּרְצוּף), rather they are excess lights (אֶלָּא הֵם אוֹרוֹת עוֹדְפִים), which encamp outside of it (אֲשֶׁר הֵמָּה חוּץ מִמֶּנּוּ יַחֲנוּ), therefore he mentioned the forehead first (לָכֵן נָקַט הַמֵּצַח קֹדֶם). And examine them היטב (וְתַעֲיֵין בָּהֶם הֵיטֵב), and you will see my words clarified like clean fine flour sifted through thirteen sieves (וְתִרְאֶה דְּבָרַי מְבֹרָרִים כְּסֹלֶת נְקִיָּה מְנוּפָּה בי״ג נָפָה), and all these are of great benefit (וְכָל אֵלּוּ הֵם תּוֹעֶלֶת גָּדוֹל), for the words of the Holy Luminary Rashbi of blessed memory (לְדִבְרֵי בּוּצִינָא קַדִּישָׁא רַשְׁבִּ״י ע״ה), in Sifra deTzniuta and Idra Rabba and Zuta (בְּסִפְרָא דְּצְנִיעוּתָא וְאִדְרָא רַבָּא וְזוּטָא), if you merit to reach there (אִם תִּזְכֶּה שֶׁתַּגִּיעַ לְשָׁם). And from Hashem may I request forgiveness (וּמִי־יְיָ אֶשְׁאַל הַמְּחִילָה), that I revealed such matters (אֲשֶׁר גִּלֵּיתִי דְּבָרִים כָּאֵלּוּ), and revealed and known before Kudsha Berikh Hu and His Shekhintah (וְגָלוּי וְיָדוּעַ לִפְנֵי קב״ה וּשְׁכִינְתֵּיהּ), that I did not do this for my honor (שֶׁלֹּא לִכְבוֹדִי עָשִׂיתִי), rather for the honor of Hashem, God of Israel (אֶלָּא לִכְבוֹד יְיָ אֱלֹהֵי יִשְׂרָאֵל), to know the beauty of the measure of His stature (לָדַעַת יוֹפִי שִׁעוּר קוֹמָה שֶׁלּוֹ), as it is said: “Know the God of your father” (שֶׁנֶּאֱמַר; יְדַע אֶת אֱלֹהֵי אָבִיךָ) (I Chronicles 28). “And serve Him” (וְעָבְדֵהוּ) (I Chronicles 28), and if a person has no knowledge of Him how shall he serve Him?! (וְאִם אֵין לוֹ לָאָדָם יְדִיעָה מִמֶּנּוּ אֵיךְ יַעַבְדֵהוּ), and it is also said: “And know this day and return it to your heart that Hashem He is the God in the heavens above and upon the earth below there is none else” (וְגַם נֶאֱמַר ״וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי יְיָ הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד״) (Deuteronomy 4). And concerning this they said in Pirkei Heikhalot (וְעַל זֶה אָמְרוּ בְּפִרְקֵי הֵיכָלוֹת); that Kudsha Berikh Hu sits and waits (שֶׁהַקב״ה יוֹשֵׁב וּמְצַפֶּה), when will this one come and behold My beauty (מָתַי יָבוֹא זֶה וְיִרְאֶה בְּיוֹפִי שֶׁלִּי), the adornment of the King and His glory (סִלְסוּל הַמֶּלֶךְ וּכְבוֹדוֹ), and if not “go out after your death” (וְאִי לָאו צְאִי לָךְ אַחַר מוֹתֵךְ), “go out from here, you are not worthy to enter” (פּוּק מִכָּאן לֵית אַנְתְּ כְּדַאי לְמֵיעַל), “if you came here without knowledge” (אִי אֲתֵית לְכָאן בְּלָא יְדִיעָה), may it be His will that we not be in shame in the World to Come (יְהִי רָצוֹן שֶׁלֹּא נִהְיֶה בְּכִיסוּפָא לְעָלְמָא דְּאָתֵי).