Chapter Twenty (פֶּרֶק עֶשְׂרִים)

In it shall be explained the twelfth Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness], called “Which You swore to our fathers” (בּוֹ יִתְבָּאֵר תִּיקּוּן שְׁנֵים עָשָׂר מִתִּיקּוּנֵי דִיקְנָא דְּרֵישָׁא דְאֵין הַנִּקְרָא אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ) (Micah 7:20). And from the outside it is clothed by the twelfth Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha of Arich Anpin, whose name is “And sin” (וּמִבַּחוּץ מַלְבִּישׁוֹ תִּיקּוּן י״ב מִתִּיקּוּנֵי דִיקְנָא דְּרֵישָׁא דַאֲרִיךְ שְׁמוֹ וְחַטָּאָה).

The twelfth Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the Reisha DeEin [Head of Nothingness], called “Which You swore to our fathers” (הַתִּיקּוּן שְׁנֵים עָשָׂר מִתִּיקּוּנֵי דִיקְנָא דְּרֵישָׁא דְאֵין הַנִּקְרָא אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ) (Micah 7:20). And from the outside it is clothed by the twelfth Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the head of Arich Anpin, whose name is “And sin” (וּמִבַּחוּץ מַלְבִּישׁוֹ תִּיקּוּן י״ב מִתִּיקּוּנֵי דִיקְנָא דְּרֵישָׁא דַאֲרִיךְ אַנְפִּין שְׁמוֹ וְחַטָּאָה). And this is what it says in Sifra deTzniuta (וְזֶהוּ אוֹמְרוֹ בְּסִפְרָא דִצְנִיעוּתָא), “The lips are cleared on every side; fortunate is the one who is kissed from these kisses” (שִׂפְוָון אִתְפַּנּוֹן מִכָּל סִטְרָא זַכָּאָה אִיהוּ מָאן דְּנָשִׁיק מֵאִלֵּין נְשִׁיקִין) (Sifra deTzniuta 177a).

The explanation is (פֵּירוּשׁ), these hairs of the upper influx upon the mouth (אֵלּוּ הַשְּׂעָרוֹת שֶׁל הַשֶּׁפַע הָעֶלְיוֹנָה שֶׁעַל הַפֶּה), and the hairs of the lower influx (וְהַשְּׂעָרוֹת שֶׁל הַשֶּׁפַע הַתַּחְתּוֹנָה), are not so long and large (אֵינָם כָּל כָּךְ אֲרוּכִים וּגְדוֹלִים), so that they should not cover the lips (שֶׁלֹּא יְכַסּוּ הַשְּׂפָתַיִם), the upper and the lower (הָעֶלְיוֹנָה וְהַתַּחְתּוֹנָה), in order that the life-giving spirit may emerge from this mouth to Ze’ir Anpin (כְּדֵי שֶׁיֵּצֵא הָרוּחַ חִיּוּנִי מִן הַפֶּה הַזֶּה לִזְעֵיר אַנְפִּין). And if, Heaven forbid, the hairs were covering them (וְאִם חַס וְשָׁלוֹם הָיוּ הַשְּׂעָרוֹת מְכַסִּים), the influx would not emerge below, Heaven forbid, through the throat (לֹא יֵצֵא הַשֶּׁפַע חַס וְשָׁלוֹם לְמַטָּה דֶּרֶךְ הַגָּרוֹן), and above everything is mercy (וּלְמַעְלָה הַכֹּל רַחֲמִים), therefore they do not cover the mouth (לָכֵן לֹא מְכַסִּים הַפֶּה). And one who dies through a kiss, like Moshe Rabbeinu, peace be upon him (וּמִי שֶׁמֵּת בִּנְשִׁיקָה כְּמוֹ מֹשֶׁה רַבֵּנוּ ע״ה), merits the kiss of this mouth (זוֹכֶה אֶל נְשִׁיקַת הַפֶּה הַזֶּה), and to its light that emerges from it below (וְאֶל אוֹרוֹ שֶׁיּוֹצֵא מִמֶּנּוּ לְמַטָּה). And especially at the time of Minchah of Shabbat (וּבִפְרָט בִּשְׁעַת מִנְחָה שֶׁל שַׁבָּת), there was an attachment of spirit to spirit (הָיְתָה דְבֵקוּת רוּחָא בְּרוּחָא), whose sign is “From one New Moon to another New Moon and from one Shabbat to another Shabbat” (אֲשֶׁר סִימָנָם מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ וְשַׁבָּת בְּשַׁבַּתּוֹ) (Isaiah 66:23), emerging from the holy mouth (הַיּוֹצֵא מִן הַפֶּה הַקָּדוֹשׁ). And Ze’ir Anpin receives seven breaths from this mouth (וּזְעֵיר אַנְפִּין הוּא מְקַבֵּל ז׳ הֲבָלִים מִפֶּה הַזֶּה), which includes these seven Tikkunim of Atik Yomin [Ancient of Days] (הַכּוֹלֵל אֵלִין ז׳ תִּיקּוּנֵי עַתִּיק יוֹמַיָּא). And this is what it says in the Idra [Assembly] (וְזֶהוּ אוֹמְרוֹ בְּאַדְרָא): “The twelfth Tikkun, in which the hairs do not hang over the mouth, and the mouth is cleared on all sides” (תִּקּוּנָא דִתְרֵיסַר דְּלָא תַלְיָין שַׂעֲרֵי עַל פּוּמָא וּפוּמָא אִתְפְּנֵי מִכָּל סִטְרִין), “and the hairs are fittingly arranged around it on every side, upon the upper and lower lip” (וְיָאָן שַׂעֲרֵי סְחוֹר סְחוֹר לֵיהּ עַל הַשָּׂפָה הָעֶלְיוֹנָה וְהַתַּחְתּוֹנָה), and it is necessary that the hairs not cover the mouth (וְצָרִיךְ שֶׁלֹּא יִהְיוּ שְׂעָרוֹת מְכַסִּים הַפֶּה), “so that no obstruction be found in that which is required” (בְּגִין דְּלָא אִשְׁתְּכַח טִרְחוּתָא בְּמָה דְּאִצְטְרִיךְ). So that it should not be necessary to trouble oneself to remove the judgments of the hairs from above the mouth (שֶׁלֹּא יַטְרִיחַ לְפַנּוֹת הַדִּינִין שֶׁל הַשְּׂעָרוֹת מֵעַל הַפֶּה). And thus it is necessary for us in order to forgive and pardon (וְהָכִי אִצְטְרִיךְ לָנוּ לִסְלוֹחַ וְלִמְחוֹל), and that He should say, “I have forgiven” (וְלֵימָא סָלַחְתִּי), as it is said, “And Hashem said: I have forgiven according to your word” (שֶׁנֶּאֱמַר וַיֹּאמֶר יְ־יָ סָלַחְתִּי כִּדְבָרֶךָ) (Numbers 14:20). And Rabbi Yehudah asks (וְשׁוֹאֵל רַבִּי יְהוּדָה), “With regard to what is this trouble being discussed?” (טִרְחוּתָא בְּמַאי קָמַיְירֵי), what is the relevance of trouble here (מַה עִנְיַן הַטִּרְחָא כָּאן). And he answers (וְתֵירֵץ), if the hairs cover it, there will be “judgment after judgment” (אִם יְכַסּוּ הַשְּׂעָרוֹת יִהְיֶה דִּינָא בָּתַר דִּינָא), for all the hairs are judgment (כִּי כָּל שְׂעָרוֹת הֵם דִּין), and there is judgment upon the upper lip (וְדִין הוּא עַל הַשָּׂפָה הָעֶלְיוֹנָה), and if they are upon the mouth there will be judgment after judgment (וְאִם יִהְיוּ עַל הַפֶּה יִהְיֶה דִּינָא בָּתַר דִּינָא), and there trouble will be found (וְשָׁם טִרְחוּתָא אִשְׁתְּכַח), to remove those that hinder our forgiveness (לְפַנּוֹת מְעַכְּבֵי סְלִיחָתֵינוּ). And afterward he asks (וּמַקְשֶׁה אַחַר כָּךְ), is it possible that in Atika Kadisha [the Holy Ancient One] the hairs of the Dikna [Beard] are trouble, or are they judgment (וְכִי בְּעַתִּיקָא קַדִּישָׁא שַׂעֲרֵי דִיקְנָא טִרְחָא אִינוּן אוֹ דִינָא אִינוּן), for do not all of them appear as mercy (וְהָא כֹּלָא רַחֲמֵי אִתְחֲזוֹן). Rather (אֶלָּא), “that there should not be trouble in the blowing forth of the spirit of Ze’ir Anpin was stated” (דְּלָא אִתְטְרַח בְּנִשׁוּבָא דְּרוּחָא דְז״א אִתְמַר), so that there should not be trouble in the blowing of the spirit from this mouth to Ze’ir Anpin (שֶׁלֹּא יִהְיֶה טִרְחָא בִּנְשִׁיבַת רוּחַ מֵהַפֶּה הַזֶּה לִזְעֵיר אַנְפִּין). “For it was taught: from this holy supernal mouth” (דְּתָאנָא מֵהַאי פּוּמָא קַדִּישָׁא עִלָּאָה), excluding the mouth of Ze’ir Anpin, which is called lower (לְאַפּוֹקֵי פֶּה דְז״א נִקְרָא תַּתָּאָה), which is called “Holy of Holies” (הַנִּקְרָא קֹדֶשׁ קָדָשִׁים), meaning one holiness (פֵּירוּשׁ קֹדֶשׁ חַד), according to another expression, two holinesses (לִישָׁנָא אָחֳרִינָא קָדְשֵׁי תְּרֵין), namely the Reisha DeEin [Head of Nothingness] and Arich Anpin (אֵין וַאֲרִיךְ), which are one within the other (אֲשֶׁר הֵם זֶה בְּתוֹךְ זֶה), from this mouth a spirit blows forth (מֵהַאי פּוּמָא נָשְׁבָא רוּחָא). “What is this spirit?” (מַאי רוּחָא), what is the nature of this spirit and its breath (מַה טִיבוֹ שֶׁל רוּחַ הַזֶּה וְהֶבְלוֹ). “It is the spirit that is poured into it” (רוּחָא דְאִתְרַק בֵּיהּ), with which Ze’ir Anpin is clothed (דְּמִתְלַבֵּשׁ בֵּיהּ זְעֵיר אַנְפִּין). “And from this spirit are clothed all those below” (וּמֵהַאי רוּחָא מִתְלַבְּשִׁין כָּל אִינוּן דִלְתַתָּא). “And when that one emerges” (וְכַד הַהוּא נָפִיק), “it separates into thirty-seven thousand regions” (אִתְפָּרֵשׁ לִתְלָתִין וְשִׁבְעָה אַלְפִּין עִיבָר), “and each and every one spreads separately to its place” (וְאִתְפַּשַּׁט כָּל חַד וְחַד בִּלְחוֹדוֹי לַאֲתַרֵיהּ).

The explanation is: this spirit is clothed with Ruach haKodesh [the Holy Spirit], the spirit of life for Ze’ir Anpin and for the prophets of Hashem (פֵּירוּשׁ הָרוּחַ הַזֶּה מִתְלַבֵּשׁ בּוֹ רוּחַ הַקֹּדֶשׁ, רוּחָא דְחַיֵּי לִזְעֵיר וְלִנְבִיאֵי ה׳), as it is said, “And the spirit of Hashem clothed Amasai” (שֶׁנֶּאֱמַר וְרוּחַ יְ־יָ לָבְשָׁה אֶת עֲמָשַׂי) (I Chronicles 12:19), from this mouth (מֵהַפֶּה הַזֶּה), and because within it is the Name S"G, and its filling equals the numerical value of the breath of this mouth (וּלְהִיּוֹת שֶׁיֵּשׁ בְּתוֹכָהּ שֵׁם ס״ג, וְהַמִּלּוּי שֶׁלּוֹ כְּמִנְיַן הֶבֶל דְּפוּמָא הַזֶּה). And these are the seven breaths (וְהֵם הַז׳ הֲבָלִים), which Kohelet spoke of (שֶׁאָמַר קֹהֶלֶת), mentioned in the Zohar, Parashat Bereshit (הַנִּזְכָּרִים בַּזֹּהַר פָּרָשַׁת בְּרֵאשִׁית), concerning that crippled man (בְּהַאי בַּר נָשׁ בַּעַל קַבִּין), on daf 39b (דַּף ל״ט ע״ב), and on daf 40 in the Great Zohar (וּבְדַף מ׳ זֹהַר גָּדוֹל) (Tikkunei Zohar 103a–b):

Come and see, there was an incident involving one man (תָּא חֲזִי עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ), from among those crippled ones (מֵאִינוּן בַּעֲלֵי קַבִּין), who was traveling on the road (דַּהֲוָה אָזִיל בְּאָרְחָא), and he encountered two sages (אֲרַע בְּתַרְתֵּין חַכִּימִין), masters of the generation (מָארֵי דְדָרָא), masters of the wisdom of the Orayta (מָארֵי דְחָכְמְתָא דְאוֹרַיְתָא). He said to them, Peace be upon you, Rabbis, to what place are you going (אֲמַר לוֹן שְׁלָמָא עֲלֵיכוֹ רַבָּנָן, לְאָן אֲתַר אָזְלִיתוּן), they said to him, To such-and-such a place (אֲמָרוּ לֵיהּ לְדוּךְ פְּלָן), and it was the eve of Shabbat (וְעֶרֶב שַׁבָּת הֲוָה), he said to them, I am going there; I shall go and prepare for you a place for your dwelling, if you desire (אֲמַר לוֹן אֲנָא אָזִילְנָא תַּמָּן אֵיזִיל וְאֶתְקִין לְכוֹ אַתַר בֵּי מוֹתְבַיְיכוּ, אִם אַתּוּן בָּעִיתוּן). They said to him, But we are on horses and you are without legs, how is it possible for this to be (אֲמָרוּ לֵיהּ וְהָא אֲנַן בְּסוּסְוָון וְאַנְתְּ בְּלָא רַגְלִין, אֵיךְ יִתָּכֵן לְמֶהֱוֵי בְּהַאי), meanwhile they turned their heads toward him (אַדְהָכִי אַחְזְרוּ רֵישַׁיְיהוּ לְגַבֵּיהּ), and saw that he was running like the shaft of a star (וַחֲמוּ לֵיהּ דַּהֲוָה רָהִיט כְּשַׁרְבִיטָא דְכוֹכְבָא). He performed for them a leap (עָבַד לוֹן קְפִיצָה), the explanation is a shortening of the journey upon the horse for the sages who were riding upon the horses (פֵּירוּשׁ קְפִיצוֹת הַדֶּרֶךְ עַל הַסּוּס, לַחֲכָמִים אֲשֶׁר רָכְבוּ עַל הַסּוּסִים), and they found themselves at the mouth of the cave in the blink of an eye (וְאַשְׁכְּחוּ גַרְמַיְיהוּ לְפוּם מְעָרְתָּא כְּהֶרֶף עַיִן). He said to them, Rabbis, enter (אֲמַר לוֹן רַבָּנָן עוּלוּ), they entered after him, cave within cave (עָאלוּ אַבַּתְרֵיהּ מְעָרְתָּא גּוֹ מְעָרְתָּא), until they entered a certain orchard (עַד דַּאֲעָלוּ לְחַד פַּרְדֵּסָא), and there was there that crippled man (וַהֲוָה תַּמָּן [הַהוּא] בַּעַל קַבִּין), stripping himself of that body (מִתְפַּשֵּׁט מֵהַהוּא גּוּפָא), and clothing himself in another body (וַהֲוָה מִתְלַבֵּשׁ בְּגוּפָא אָחֳרָא), and his face was shining like the sun (וְאַנְפּוֹי הֲווֹ נְהִירִין כְּשִׁמְשָׁא). And he was seated upon a royal throne (וַהֲוָה יָתִיב עַל כּוּרְסְיָיא דְמַלְכוּתָא), and three hundred of his disciples were beneath the throne at his feet (וּתְלַת מְאָה תַּלְמִידוֹי תְּחוֹת כּוּרְסְיָיא לְרַגְלוֹי), and they were reciting, “Vanity of vanities, said Kohelet” (וַהֲווֹ קָרָאן הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת) (Ecclesiastes 1:2), and they were reciting this verse many times without number (וַהֲווֹ קָרָאן הַאי קְרָא זִמְנִין סַגִּיאִין בְּלָא חוּשְׁבָּנָא). The masters of the generation said to them, What is this (אֲמָרִי לוֹן אִינוּן מָארֵי דְדָרָא מַאי הַאי), is there no other verse in the Book of Kohelet (וְכִי לֵית קְרָא אָחֳרָא בְּסֵפֶר קֹהֶלֶת). Immediately that one who was upon the throne arose (מִיָּד קָם הַהוּא דַהֲוָה עַל כּוּרְסְיָיא), and took hold of their hands (וְאָחִיד בִּידַיְיהוֹן), and brought them into seven Heichalot [Palaces] (וְאַעִיל לוֹן לְשִׁבְעָה הֵיכָלִין), and in each and every Heichal [Palace] there was written “Vanity of vanities” (וּבְכָל הֵיכָלָא וְהֵיכָלָא הֲוָה כְּתִיב הֲבֵל הֲבָלִים), and in the seventh Heichal [Palace] there was an eagle and a crown in its mouth (וּבְהֵיכָלָא שְׁבִיעָאָה נִשְׁרָא וַעֲטָרָה בְּפוּמָהָא), and the likeness of a dove in that crown (וּדְמוּת יוֹנָה בְּהַהִיא עֲטָרָה), and it was written upon the crown (וַהֲוָה כְּתִיב בְּעֲטָרָה), whoever does not know these breaths (כָּל מָאן דְּלָא יָדַע בְּאֵלִין הֲבָלִים), concerning him it is written, “And the stranger who approaches shall die” (עֲלֵיהּ כְּתִיב וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 1:51). Immediately those turned back (מִיָּד אַחְזְרוּ אִינוּן אֲחוֹרָא). That crippled man said to them (אֲמַר לוֹן הַהוּא בַּעַל קַבִּין), you are sages, masters of the generation (אַתּוּן חַכִּימִין מָארֵי דְדָרָא), for I followed after you until here to know your wisdom (דַּאֲזִילִית אַבַּתְרַיְיכוּ עַד כָּאן לְמִנְדַּע חָכְמְתַיְיכוּ), certainly you are not sages (וַדַּאי לָאו חַכִּימִין אַתּוּן), certainly through this verse I perform all this structure (וַדַּאי בְּהַאי קְרָא עָבִידְנָא כָּל בִּנְיָינָא דָא), and through it I fly through the world in one flight (וּבֵיהּ הֲוִינָא טָאִים עָלְמָא בְּטִיסָא חֲדָא), and at times in two (וּבְזִמְנָא בְּתַרְתֵּין), and at times in three (וּבְזִמְנָא בְּתְלָת), and at times in four (וּבְזִמְנָא בְּאַרְבְּעָה), and at times in five (וּבְזִמְנָא בְּחַמְשָׁה), and at times in six (וּבְזִמְנָא בְּשִׁתָּה), and at times in seven (וּבְזִמְנָא בְּשִׁבְעָה). And all of us upon this earth go in this way, we who are crippled (וַאֲנַן הַאי אַרְעָא כּוּלְּהוּ אָזְלִינָן בַּעֲלֵי קַבִּין), and this verse I inherited from my father (וְהַאי קְרָא יְרִיתְנָא מֵאַבָּא), and my father from his father until me (וְאַבָּא מֵאֲבוּי עַד אֲנָא), he gave them abundant wealth (יְהִיב לוֹן מָמוֹנָא סַגִּיא), and placed them in their place in the blink of an eye (וְשַׁוִּי לוֹן בְּאַתְרַיְיהוּ כְּהֶרֶף עַיִן), in the secret of the shortening of the journey (בְּסוֹד קְפִיצַת הַדֶּרֶךְ). They said to him (אֲמָרוּ לֵיהּ), Rabbi, tell us some hint concerning this verse (רַבִּי אֵימָא לָן שׁוּם רְמִיזָא בְּהַאי קְרָא), for this wisdom should not remain concealed from the companions (דְּלָא אִתְכַסְיָא חָכְמְתָא דָא מִן חַבְרַיָּא). He said to them (אֲמַר לוֹן), Rabbis, certainly there is a supernal secret in this verse (רַבָּנָן וַדַּאי רָזָא עִלָּאָה אִית בְּהַאי קְרָא). But I shall tell you by way of a hint (אֲבָל אֵימָא לְכוֹ בִּרְמִיזָא), the seven breaths are in this verse (שִׁבְעָה הֲבָלִים אִינוּן בְּהַאי קְרָא), and they emerge from the breath of the mouth of Atik Yomin [Ancient of Days] (וְהֵם יוֹצְאִים מֵהֶבֶל הַפֶּה שֶׁל עַתִּיק יוֹמַיָּא), to Ze’ir Anpin and its Nukvah (לִזְעֵיר וְנוּקְבֵיהּ), until this breath is in every mouth of Atik of Atzilut, Beri’ah, Yetzirah, Asiyah (עַד שֶׁהֶבֶל הַזֶּה הוּא בְּכָל פֶּה שֶׁל עַתִּיק שֶׁל אבי״ע). And this crippled man was from the Heichalot [Palaces] of Atik of Yetzirah (וְהַבַּעַל קַבִּין זֶה הָיָה מֵהֵיכָלוֹת דְּעַתִּיק דִיצִירָה), where the feet are not visible because of the hold of the judgments and the Klipot [Husks] (אֲשֶׁר הָרַגְלַיִם אֵין נִרְאִים שָׁם מִפְּנֵי אֲחִיזַת הַדִּינִים וְהַקְּלִיפּוֹת), as it is said, “I have washed my feet, how shall I soil them?” (שֶׁנֶּאֱמַר רָחַצְתִּי אֶת רַגְלַי אֵיכָכָה אֲטַנְּפֵם) (Song of Songs 5:3). And this breath is the clothing of Ze’ir Anpin from within and from without (וְהֶבֶל הַזֶּה הוּא הִתְלַבְּשׁוּת דְּזְעֵיר אַנְפִּין מִבִּפְנִים וּמִבַּחוּץ), in the manner of the Neshamah [Soul] which clothes from within and from without (כְּדֶרֶךְ הַנְּשָׁמָה הַמַלְבֶּשֶׁת מִבִּפְנִים וּמִבַּחוּץ), and this is the secret of Chashmal [the Divine Radiance] in seven surrounding lights (וְהוּא סוֹד חַשְׁמַ״ל בְּז׳ מַקִּיפִים), and they come from the mouth of Atika to Abba and Imma, upon the head of Ze’ir Anpin (וְהֵם בָּאִים מִן הַפֶּה שֶׁל עַתִּיקָא לְאַבָּא וְאִמָּא עַל רֹאשׁ ז״א). And they are the Lamed-Mem from the word Tzelem [Image] (וְהֵם ל״מ מִמִּלַּת צל״ם), and the secret of the matter is (וְסוֹד הַדָּבָר הוּא), that Lamed-Mem in small number is seven (כִּי ל״מ הוּא בְּמִסְפָּר קָטָן ז׳), and they are included within ten, which is seventy (וְהֵם כְּלוּלִים מֵעֶשֶׂר שֶׁהוּא שִׁבְעִים), and they are the secret of the seven garments of Ze’ir Anpin and its surrounding lights from within and from without (וְהֵם סוֹד ז׳ לְבוּשֵׁי ז״א וּמַקִּיפָיו מִבִּפְנִים וּמִבַּחוּץ), and when Ze’ir Anpin receives from these seven surrounding lights (וְכַאֲשֶׁר ז״א מְקַבֵּל מִז׳ מַקִּיפִין אֵלּוּ), then great vitality is drawn to it (אָז נִמְשָׁךְ לוֹ חַיּוּת גָּדוֹל), and through them it is sustained (וְעָלָיו מִתְקַיֵּים). And through this the Adam lives, namely Ze’ir Anpin (וּבָזֶה יִחְיֶה הָאָדָם הוּא ז״א), for the Name M"H has the numerical value of Adam (כִּי שֵׁם מ״ה גִּימַטְרִיָּא אָדָם), and the seven surrounding lights mentioned are the two letters Lamed-Mem (וְז׳ מַקִּיפִין הַנִּזְכָּרִים הֵם ב׳ אוֹתִיּוֹת ל״ם), that is Mel [speech] (הוּא מַ״ל), meaning speech (רָצָה לוֹמַר דִּבּוּר), as our Rabbis said, “At times silent, at times speaking” (כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל עִתִּים חוֹשׁוֹת עִתִּים מְמַלְּלוֹת) (Ra‘aya Meheimna 228a). For at the time when Ze’ir Anpin receives the illumination of these seven surrounding lights, which are Lamed-Mem (כִּי בְּשָׁעָה שֶׁמְּקַבֵּל ז״א הֶאָרַת הַז׳ מַקִּיפִין הַנִּזְכָּרִים שֶׁהֵם ל״מ), then it speaks and utters speech (אָז מְמַלֵּל וּמְדַבֵּר), and each surrounding light emerges from its mouth (וְיוֹצֵאת כָּל מַקִּיף מִפִּיו), and this is what it says (וְזֶהוּ שֶׁאָמַר), “For not by bread alone does man live” (כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם) (Deuteronomy 8:3), namely Ze’ir Anpin, in whom M"H equals Adam (שֶׁהוּא ז״א שֶׁבּוֹ מ״ה כְּמִנְיַן אָדָם). “But by every utterance of the mouth of Hashem” (כִּי עַל כָּל מוֹצָא פִי יְ־יָ) (Deuteronomy 8:3), which are the seven surrounding lights received by Ze’ir Anpin (שֶׁהוּא ז׳ הַמַּקִּיפִים שֶׁמְּקַבֵּל ז״א), and from their power it has speech (וּמִכֹּחָם יֵשׁ לוֹ דִּבּוּר), which is called the utterance of the mouth of Hashem (שֶׁהוּא נִקְרָא מוֹצָא פִי יְ־יָ), “does man live” (יִחְיֶה הָאָדָם), namely Ze’ir Anpin (שֶׁהוּא ז״א), and upon this his vitality depends (וּבוֹ תָּלוּי חַיּוּתוֹ). And this is the secret of “Vanity of vanities, said Kohelet” (וְזֶהוּ סוֹד הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת) (Ecclesiastes 1:2), mentioned in the Book of Kohelet (הַנִּזְכָּר בְּסֵפֶר קֹהֶלֶת), for all existences depend upon this breath (כִּי כָּל הַהֲוָיוֹת תְּלוּיִים בְּהֶבֶל זֶה), which is drawn from the surrounding lights for the vitality of the seven surrounding lights (הַנִּמְשָׁךְ מִן הַמַּקִּיפִים לְחִיוּת ז׳ הַמַּקִּיפִים), which are the Lamed-Mem from the Tzelem [Image] (שֶׁהֵם ל״מ מִן הַצֶּלֶם), corresponding to them the seven breaths are mentioned in Kohelet (כְּנֶגְדָּם נִזְכָּרִים ז׳ הֲבָלִים בְּקֹהֶלֶת), and all of them are drawn from this holy mouth of Atika (וְכֻלָּם נִמְשָׁכִים מִן הַפֶּה הַקָּדוֹשׁ דְּעַתִּיקָא הַזֶּה). And therefore it says in the Idra Rabba [Great Assembly], and whoever merits to be clothed, from it is clothed (וְלָכֵן אוֹמֵר בָּאַדְרָא רַבָּא וְכָל מָאן דְּזָכֵי לְאִתְלַבְּשָׁא, מִינֵיהּ אִתְלַבַּשׁ). And therefore they are thirty-seven, equal to the numerical value of Hevel [breath] (וְלָכֵן הֵם ל״ז כְּמִנְיַן הֶבֶ״ל), the filling of S"G (מִלּוּי שֶׁל ס״ג), and there is one Aleph within it (וְיֵשׁ בּוֹ אָלֶף אַחַת), therefore they are the number thirty-seven thousand regions (לָכֵן הֵם מִסְפָּר ל״ז אַלְפֵי עִיבָר), on all sides of the Partzuf [Configuration], from within and from without (מִכָּל צִדְדֵי הַפַּרְצוּף מִבִּפְנִים וּמִבַּחוּץ). And concerning this, hairs are not found upon the holy mouth (וְעַל דָּא שַׂעֲרִין לָא אִשְׁתַּכְּחוּ עַל פּוּמָא קַדִּישָׁא), because its spirit emerges (מִשּׁוּם דְּרוּחֵיהּ נָפִיק), and it requires no other thing (וְלָא בָּעֵי מִלָּה אָחֳרָא), namely hairs (דְּהַיְינוּ שַׂעֲרוֹת), to intermingle with it (לְאִתְעַרְבָא בֵּיהּ), and to draw near with it (וּלְקָרְבָא בַּהֲדֵיהּ). And this is the hidden secret of all (וְדָא הוּא טְמִירוּתָא דְכֹלָא), which is not attached above nor below (דְּלָא אִתְדַּבַּק לָא לְעֵילָא וְלָא לְתַתָּא). Meaning (רָצָה לוֹמַר), no person can cleave to His will and His thought (שֶׁלֹּא יָכוֹל שׁוּם אָדָם לְדַבֵּק בִּרְעוּתֵיהּ וּבְמַחְשַׁבְתֵּיהּ), nor to His secrets and hidden mysteries (סוֹדוֹתָיו וְסִתְרָיו), and no Partzuf can cleave and attain His secrets (וְלֹא שׁוּם פַּרְצוּף יָכוֹל לְאִתְדַּבַּק וּלְהַשִּׂיג סוֹדוֹתָיו). And it is hidden within the hiddenness of hiddennesses, which is unknowable (וְהוּא סָתִים בִּסְתִימָא דְסָתִימִין דְּלָא אִתְיְדַע), this is that which was not rectified and had no Tikkun within it (דָּא הוּא דְּלָא אִתְתַּקַּן וְלָא הֲוָה בֵּיהּ תִּיקּוּנָא). And therefore the spirit that emerges outward (וּבְגִין כָּךְ רוּחָא דְנָפִיק לְבַר), to the Netzach and Hod of Ze’ir Anpin, which are outside the body (אֶל נֵצַח וְהוֹד שֶׁל זְעֵיר שֶׁהֵם לְבַר מִגּוּפָא), and they are the two true prophets (וְהֵם תְּרֵי נְבִיאֵי קְשׁוֹט), and the faithful prophets are clothed in them (וּמִתְלַבְּשִׁין בֵּיהּ נְבִיאֵי מְהֵימְנֵי), is called the mouth of Hashem (אִתְקְרֵי פִּי י־י). And it is revealed to all (וְהוּא מִתְגַּלֶּה לַכֹּל), because it is outside Ze’ir Anpin (מִפְּנֵי שֶׁהוּא לְבַר מִזְּעֵיר). But the mouth in this Atika of Atikin [Ancient of Ancients] is not revealed (אֲבָל הַפֶּה בְּהַאי עַתִּיקָא דְעַתִּיקִין לָא אִתְפָּרַשׁ), from it without the intermediary of Abba and Imma to Ze’ir Anpin (מִמֶּנּוּ בְּלִי אֶמְצָעוּת אַבָּא וְאִמָּא לִזְעֵיר), and there is no one who knows His spirit (וְלֵית מָאן דְּיָדַע רוּחֵיהּ), His hidden secrets concealed within it (סוֹדוֹתָיו הַגְּנוּזִים בּוֹ), except He Himself (מִלְּבַד אִיהוּ עַצְמוֹ). But through the intermediary of Abba and Imma, His spirit descends to Ze’ir Anpin (אֲבָל עַל יְדֵי אֶמְצָעוּת אַבָּא וְאִמָּא יוֹרֵד רוּחוֹ לִזְעֵיר), as we have explained (כִּדְפֵירַשְׁנוּ). And therefore its hairs are evenly arranged around the mouth (וּבְגִין כָּךְ שַׂעֲרוֹי שְׁקִילִין סַחֲרָנֵיהּ דְפוּמָא), and it is cleared on all its sides (וְאִתְפְּנֵי מִכָּל סִטְרוֹי). And in this the holy Patriarchs washed themselves, to be clothed in this spirit (וּבְהַאי אִתְרַחִיצוּ אֲבָהָתָנָא לְאִתְלַבְּשָׁא בְּהַאי רוּחָא), which spreads into many regions (דְּמִתְפַּשַּׁט לְכַמָּה עִיבְרִין), in the place where all its hairs are evenly arranged around it (בְּאַתַר דְּכָל שַׂעֲרוֹי שְׁקִילָן בְּסַחֲרָנוֹי), the explanation is, around it (פֵּירוּשׁ סְבִיבוֹתָיו). And the desire of the holy Patriarchs, they indeed are the Merkavah (וּרְצוֹן הָאָבוֹת הַקְּדוֹשִׁים הֵן הֵן הַמֶּרְכָּבָה), was to die by the death of a kiss (חָשְׁקוּ לָמוּת מִיתַת נְשִׁיקָה), an attachment of spirit to spirit (דְּבִיקוּת רוּחָא בְּרוּחָא), and this is the spirit, the breath of this mouth (וְהוּא רוּחַ הֶבֶל שֶׁל הַפֶּה הַזֶּה), by which Moshe Rabbeinu, peace be upon him, died at Minchah of Shabbat (שֶׁמֵּת בּוֹ מֹשֶׁה רַבֵּנוּ ע״ה בְּמִנְחָה שֶׁל שַׁבָּת). And the Holy One, blessed be He, promised them this mouth (וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִבְטִיחָם אֶל זֶה הַפֶּה), that from it would blow forth the spirit of the life of lives (לִנְשֹׁב מִמֶּנּוּ רוּחָא חַיֵּי דְחַיֵּין), through Ze’ir Anpin (עַל יְדֵי זְעֵיר אַנְפִּין), this is what is written, “Which You swore to our fathers” (הָדָא הוּא דִכְתִיב אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ) (Micah 7:20). And this is the secret of the expiration of life spoken of concerning the righteous Patriarchs (וְזֶהוּ סוֹד גְּוִיעָה הָאֲמוּרָה בָּאָבוֹת הַצַּדִּיקִים), and their gathering in (וַאֲסִיפָה שֶׁלָּהֶם), and He swore to them concerning this (וְנִשְׁבַּע לָהֶם עַל זֶה).

And this is the holy supernal twelfth Tikkun (וְדָא הוּא תִקּוּנָא קַדִּישָׁא עִלָּאָה דְּתְרֵיסַר), from which were emanated twelve boundaries above and twelve boundaries below (דְּמִכָּאן אִשְׁתַּלְשְׁלוּ י״ב תְּחוּמִין לְעֵילָא וְי״ב תְּחוּמִין לְתַתָּא), in all the worlds (בְּכָל הָעוֹלָמוֹת), and the twelve permutations of Havayah of the Tefillin of Ze’ir Anpin (וְי״ב צֵרוּפֵי הֲוָיָה דִּתְפִלִּין דְז״א), which descend from the head of Atika every day (הַיּוֹרְדִים מֵרֹאשׁ עַתִּיקָא בְּכָל יוֹם), and this is the meaning of what our Rabbis of blessed memory said (וְזֶהוּ אוֹמְרָם זַ״ל), “The Holy One, blessed be He, puts on Tefillin” (הַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ תְּפִלִּין) (Berakhot 6a). And in Beri’ah they are the twelve gates of the supernal Yerushalayim (וּבִבְרִיאָה הֵם י״ב שַׁעֲרֵי יְרוּשָׁלַיִם הָעֶלְיוֹנָה), and twelve Heichalot [Palaces] (וְי״ב הֵיכָלוֹת), and they are the secret of the twelve oxen (וְהֵם סוֹד הַי״ב בָּקָר), and the Sea is above them (וְהַיָּם עֲלֵיהֶם), the primordial Sea and the final Sea (יָם הַקַּדְמוֹנִי וְיָם הָאַחֲרוֹן). One gate of Reuven (שַׁעַר רְאוּבֵן אֶחָד), one gate of Shimon (שַׁעַר שִׁמְעוֹן אֶחָד), and each tribe calls the souls of its tribe to its Heichal [Palace] (וְכָל שֵׁבֶט קוֹרֵא נִשְׁמוֹת שִׁבְטוֹ לְהֵיכָלוֹ), as it is said, “Jerusalem, built as a city joined together” (שֶׁנֶּאֱמַר יְרוּשָׁלַיִם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה לָּהּ יַחְדָּו) (Psalms 122:3), “…a testimony to Yisrael” (עֵדוּת לְיִשְׂרָאֵל) (Psalms 122:4). And there are twelve customs of prayer for the twelve tribes of Yah (וְיֵשׁ י״ב מִנְהָגֵי תְפִלּוֹת לְי״ב שִׁבְטֵי יָ״ה), and twelve ingredients of the incense (וְי״ב סַמָּנֵי הַקְּטֹרֶת). And this is what it says in the Zohar Chadash, Parashat Lekh Lekha, daf 45 (וְזֶהוּ שֶׁאוֹמֵר בַּזֹּהַר חָדָשׁ פָּרָשַׁת לֶךְ לְךָ דַּף מ״ה), and this is its language (וְזֶה לְשׁוֹנוֹ): It is written, “Jerusalem, built” (כְּתִיב יְרוּשָׁלַיִם הַבְּנוּיָה), this is the supernal Yerushalayim (זוֹ יְרוּשָׁלַיִם שֶׁל מַעְלָה), where the tribes ascended, the tribes of Yah (שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָ״ה), “a testimony to Yisrael” (עֵדוּת לְיִשְׂרָאֵל), in order to testify concerning every righteous person of Yisrael (כְּדֵי לְהָעִיד עַל כָּל צַדִּיק וְצַדִּיק מִיִּשְׂרָאֵל), and why (וְלָמָּה), so that all should acknowledge and bless His Name (לִהְיוֹת כּוּלָּם מוֹדִים וּמְבָרְכִים לִשְׁמוֹ), this is what is written, “A testimony to Yisrael, to give thanks to the Name of Hashem” (הָדָא הוּא דִכְתִיב עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם יְ־יָ) (Psalms 122:4).

And this is what we learned (וְהַיְינוּ דְּתָנָן) (Ruth Rabbah 3:4): Every righteous person has a dwelling according to his honor, as is fitting for him (כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ מָדוֹר לְפִי כְבוֹדוֹ כְּפִי הָרָאוּי לוֹ), one who comes from Reuven has his dwelling with the righteous from Reuven (מָאן דְּאָתֵי מֵרְאוּבֵן יֵשׁ מְדוֹרוֹ עִם צַדִּיקִים מִן רְאוּבֵן), and so too every tribe and tribe (וְכֵן כָּל שֵׁבֶט וְשֵׁבֶט), and one who is a convert from the nations of the world and converted, his dwelling is in the dwelling of the converts (וּמָאן דְּהוּא גֵּר מֵאוּמּוֹת הָעוֹלָם וְנִתְגַּיֵּר מְדוֹרוֹ בִּמְדוֹר שֶׁל גֵּרִים), and the tribes stand as testimony for every righteous person (וְהַשְּׁבָטִים עוֹמְדִים לְעֵדוּת לְכָל צַדִּיק וְצַדִּיק), this is what is written, “There the tribes ascended, the tribes of Yah, a testimony to Yisrael, to give thanks to the Name of Hashem” (הָדָא הוּא דִכְתִיב שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָ״ה עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם יְדוָ״ד) (Psalms 122:4). And this is what it means, twelve boundaries above in the Dikna [Beard] of Atika (וְזֶהוּ אוֹמְרוֹ י״ב תְּחוּמִין לְעֵילָא בְּדִיקְנָא דְעַתִּיקָא), and twelve boundaries below in the Garden of Eden of the Throne of Glory (וְי״ב תְּחוּמִין לְתַתָּא בְּגַן עֵדֶן שֶׁל הַכִּסֵּא כָבוֹד). And the thirteenth Tikkun [Rectification] includes everything (וְהַתִּיקּוּן שֶׁל הַי״ג כּוֹלֵל הַכֹּל), therefore only twelve are counted (לָכֵן לֹא נֶחְשָׁבִים אֶלָּא י״ב), corresponding to the twelve permutations of Havayah (כְּנֶגֶד י״ב צֵרוּפֵי הֲוָיָה), while the source includes everything (וְהַמָּקוֹר כּוֹלֵל הַכֹּל), and corresponding to them is El (וּכְנֶגְדָּם אֵל), the first Tikkun [Rectification] of the Dikna [Beard] (תִּיקּוּן דִיקְנָא הָרִאשׁוֹן), and the twelve boundaries (וְהַי״ב תְּחוּמִין). It says (אוֹמֵר), there are twelve boundaries for the twelve tribes of the Patriarchs (יֵשׁ י״ב תְּחוּמִין לְי״ב שִׁבְטֵי אֲהֲבָתָא [אֲבָהָתָנָא]), namely they are all within the limbs of the Shekhinah (דְּהַיְינוּ בְּאֵיבְרֵי הַשְּׁכִינָה הֵם כּוּלָּם), only Yosef is from the Yesod of Ze’ir Anpin (רַק יוֹסֵף הוּא מִיְסוֹד זְעֵיר), and he is in the male world (וְהוּא בְּעוֹלָם הַזָּכָר), as I shall explain in its place (כַּאֲשֶׁר אֲבָאֵר בִּמְקוֹמוֹ), and they are the Tikkunim [Rectifications] of the Shekhinah (וְהֵם תִּיקּוּנֵי הַשְּׁכִינָה), as stated in the Zohar, Parashat Vayechi (כָּאָמוּר בַּזֹּהַר פָּרָשַׁת וַיְחִי), in the secret of “Naftali is a hind let loose” (בְּסוֹד נַפְתָּלִי אַיָּלָה שְׁלֻחָה) (Genesis 49:21), see there (עַיֵּן שָׁם). And corresponding to them are twelve boundaries and territories in Eretz Yisrael and Ever HaYarden [the region beyond the Jordan] (וּכְנֶגְדָּם י״ב גְּבוּלִים וּתְחוּמִים בְּאֶרֶץ יִשְׂרָאֵל וְעֵבֶר הַיַּרְדֵּן), for the twelve tribes of Yah (לְי״ב שִׁבְטֵי יָ״ה), this is what is written, “Which You swore to our fathers” (הָדָא הוּא דִכְתִיב אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ) (Micah 7:20), to bequeath to them these twelve boundaries (לְהוֹרִישׁ לָהֶם אֵלּוּ הַי״ב תְּחוּמִין), that they should have children in this world (לִהְיוֹת לָהֶם לְבָנִים בָּעוֹלָם הַזֶּה), and dwell with them in the World to Come with a complete bed [righteous lineage] (וְיוֹשְׁבִים עִמָּהֶם בָּעוֹלָם הַבָּא בְּמִטָּה שְׁלֵמָה). And in the second part of Gan HaMelekh [The King’s Garden] I shall explain this (וּבְחֵלֶק הַשֵּׁנִי גַּ״ן הַמֶּלֶךְ אֲבָאֵר זֶה), according to the measure of Hashem my God’s goodness upon me (כְּיַד יְ־יָ אֱלֹהַי הַטּוֹבָה עָלַי), with the help of Atik Yomin [Ancient of Days] (בְּעֶזְרַת עַתִּיק יוֹמַיָּא), who bestows upon the Holy One, blessed be He, and His Shekhinah (הַמַּשְׁפִּיעַ לְקב״ה וּשְׁכִינְתֵּיהּ), blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְ־יָ לְעוֹלָם אָמֵן וְאָמֵן).