Chapter Twenty-One (פֶּרֶק עֶשְׂרִים וְאֶחָד)

In it shall be explained the thirteenth Tikkun of the Tikkuna deDikna [Rectification of the Beard] of the Reisha DeEin [Head of Nothingness], called “From the days of old” (בּוֹ יִתְבָּאֵר תִּיקּוּן שְׁלֹשָׁה עָשָׂר מִתִּיקּוּנָא דְדִיקְנָא דְּרֵישָׁא דְאֵין הַנִּקְרָא מִימֵי קֶדֶם) (Micah 7:20). And from the outside it is clothed by the thirteenth Tikkun of the Tikkunei Dikna [Rectifications of the Beard] of the Head of Arich Anpin, whose name is VeNakeh [and cleanses] (וּמִבַּחוּץ מַלְבִישׁוֹ תִּיקּוּן י״ג מִתִּיקּוּנֵי דִיקְנָא דְּרֵישָׁא דַאֲרִיךְ שְׁמוֹ וְנַקֵּה).

The final Tikkun is the thirteenth Tikkun of the Tikkuna deDikna [Rectification of the Beard] of the Reisha DeEin [Head of Nothingness], its name is “Days of Old” (הַתִּיקּוּן הָאַחֲרוֹן הוּא תִּיקּוּן שְׁלֹשָׁה עָשָׂר מִתִּיקּוּנָא [ד]דִיקְנָא דְּרֵישָׁא דְאֵין, שְׁמוֹ יְמֵי קֶדֶם), and from the outside it is clothed by the final Tikkun [Rectification], namely the thirteenth Tikkun of the Tikkunim of the Head of Arich Anpin, whose name is VeNakeh [and cleanses] (וּמִבַּחוּץ מַלְבִישׁוֹ תִּיקּוּן הָאַחֲרוֹן הוּא תִּיקּוּן י״ג מִתִּיקּוּנֵי דְּרֵישָׁא דַאֲרִיךְ, שְׁמוֹ וְנַקֵּה). And this is what it says in the Idra Rabba [Great Assembly] (וְזֶהוּ אוֹמְרוֹ בְּאַדְרָא רַבָּא): “The thirteenth Tikkun: hairs hang beneath the beard from here and from there, in beautiful honor and splendid honor, and cover until the navel. And they are not seen from the face of the beds of fragrance, except for those beautiful white apples” (תִּקּוּנָא דְתְלִיסַר, נַתְלַיָין שַׂעֲרִין דְּתְחוֹת דִּיקְנָא מִכָּאן וּמִכָּאן בִּיקָרָא נָאָה וּבִיקָרָא שַׁפִּירָא, וְחַפְיָין עַד טִיבּוּרָא. וְלָא אִתְחַזְיָין מֵאַנְפֵי תְּקוּרְבָתָא דְבוּסְמָא, בַּר אִינוּן תַּפּוּחִין שַׁפִּירִין חִוָּרִין) (Zohar, Bamidbar 134b). And the explanation of these matters is (וּפֵירוּשָׁן שֶׁל דְּבָרִים הוּא), what I explained above in the eighth Tikkun (מַה שֶּׁפֵּרַשְׁתִּי לְמַעְלָה בְּתִיקּוּן שְׁמִינִי), that it is the strand which includes the entire lock of the beard facing outward toward the face (שֶׁהוּא הַחוּט הַכּוֹלֵל כָּל שִׁבֹּלֶת הַזָּקָן, הָרוֹאֶה הַפָּנִים כְּלַפֵּי חוּץ), and it is called the upper Mazal (וְנִקְרָא מַזָּל עֶלְיוֹן), and extends until the navel (וְנִמְשָׁךְ עַד הַטִּיבּוּר), and it is called “He will subdue our iniquities” (וְהוּא נִקְרָא יִכְבֹּשׁ עֲוֹנֹתֵינוּ) (Micah 7:19), and in Arich Anpin its eighth Tikkun is called “Preserver of kindness” (וּבַאֲרִיךְ תִּיקּוּן שְׁמִינִי שֶׁלּוֹ נִקְרָא נוֹצֵר חֶסֶד). And the entire lock of the beard that faces inward, on the side of the neck toward the throat and the chest (וְכָל שִׁבֹּלֶת הַזָּקָן שֶׁהוּא כְּלַפֵּי פְנִים, צַד הַצַּוָּאר כְּלַפֵּי הַגָּרוֹן וְהֶחָזֶה), is called the thirteenth Mazal (נִקְרָא מַזָּל הַי״ג), and is called “Days of Old” in the Reisha DeEin [Head of Nothingness] (וְנִקְרָא יְמֵי קֶדֶם בְּאֵין), and in Arich Anpin its thirteenth Tikkun [Rectification] is called VeNakeh [and cleanses] (וּבַאֲרִיךְ תִּיקּוּן שְׁלֹשָׁה עָשָׂר שֶׁלּוֹ נִקְרָא וְנַקֵּה). And know (וְדַע), that these two Mazalot are included in the lock of the beard hanging from the chin downward (כִּי אֵלּוּ הַשְּׁנֵי מַזָּלוֹת הֵם כְּלוּלִים בְּשִׁבֹּלֶת הַזָּקָן הַתּוֹלָה מִן הַסַּנְטֵר וּלְמַטָּה), and they lie one upon the other (וְהֵם שְׁכוּבִים זֶה עַל זֶה), in the manner of male and female (כְּעֵין דְּכַר וְנוּקְבָא), and every female is positioned at the lower end (וְכָל נְקֵבָה בָּא בַּקָּצֶה הַתַּחְתּוֹנָה), so too here (כֵּן בְּכָאן).

Therefore, from the thirteenth Tikkun, which is the aspect of “a female shall encompass a male” (לָכֵן מִן הַתִּיקּוּן הַי״ג אֲשֶׁר הוּא בְּחִינַת נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31:21), comes all the influence of the Mochin and the two Atarot [Crowns] descending to Ze’ir Anpin through Abba and Imma (כָּל הַשְׁפָּעַת הַמּוֹחִין וּתְרֵין עַטְרִין הַיּוֹרְדִים לִזְעֵיר עַל יְדֵי אַבָּא וְאִמָּא), and through it Abba and Imma unite (וְעַל יָדוֹ מִזְדַּוְּגִים אַבָּא וְאִימָּא). And this thirteenth Tikkun receives all the influences and lights and gives them below, because it is the lower one (וְהַתִּיקּוּן הַי״ג הַזֶּה מְקַבֵּל כָּל הַהַשְׁפָּעוֹת וְהָאוֹרוֹת, וְנוֹתְנָם לְמַטָּה מִפְּנֵי שֶׁהוּא הַתַּחְתּוֹן), and the two Mazalot cover Abba and Imma, and through them they unite (וּשְׁנֵי הַמַּזָּלוֹת מְכַסִּים אַבָּא וְאִמָּא, וְעַל יָדָם מִזְדַּוְּגִים). And all the hairs of the beds of fragrance (וְכָל הַשְּׂעָרוֹת שֶׁל עֲרוּגַת הַבֹּשֶׂם), are the hairs that cover the cheeks (הֵם שְׂעָרוֹת הַמְכַסִּים מֵהַלְּחָיַיִם), but the right and left side of the face, which are the secret of the right and left cheeks (אֲבָל הַפָּנִים שֶׁל יָמִין וּשְׂמֹאל שֶׁהֵם סוֹד הַלְּחָיַיִם יָמִין וּשְׂמֹאל), namely that which remains of the cheeks not covered by the hairs (דְּהַיְינוּ מַה שֶּׁנִּשְׁאָר מֵהַלְּחָיַיִם שֶׁאֵינוֹ מְכַסֶּה הַשְּׂעָרוֹת), are called two beautiful apples (נִקְרָאִים תְּרֵין תַּפּוּחִין שַׁפִּירִין), because they are white and red in two colors (מִפְּנֵי שֶׁהוּא לָבָן וְאָדוֹם בִּתְרֵין גַּוְונִין), and if it were entirely white it would not be called a beautiful man (וְאִם הָיָה כּוּלוֹ לָבָן אֵינוֹ נִקְרָא אִישׁ יָפֶה). And lest you think that it is so red that the white is hardly noticeable (וּמִפְּנֵי שֶׁלֹּא תַחְשֹׁב שֶׁהוּא כָּל כָּךְ אָדוֹם עַד שֶׁאֵין כָּל כָּךְ נִכָּר בּוֹ הַלָּבָן), therefore it says, “and white” (לָכֵן אָמַר וְחִוָּרִין), in any event the white of Chesed [Kindness] is primary within it (עַל כָּל פָּנִים לָבָן שֶׁל חֶסֶד עִיקָר בּוֹ), because it is entirely Chesed (מִפְּנֵי שֶׁהוּא כּוּלוֹ חֶסֶד), as is known that it is entirely the side of mercy (כַּנּוֹדָע שֶׁכּוּלוֹ צַד רַחֲמָנוּתָא), and concerning it is written, “For with You is forgiveness” (וְעָלָיו כְּתִיב כִּי עִמְּךָ הַסְּלִיחָה) (Psalms 130:4), and not with another (וְלֹא עִם אַחֵר), and through it Hashem said, “I have forgiven according to your word” (וְעַל יָדוֹ אָמַר יְ־יָ סָלַחְתִּי כִּדְבָרֶךָ) (Numbers 14:20). But the holy mouth of the Reisha DeEin [Head of Nothingness] and Arich Anpin (אֲבָל הַפֶּה הַקָּדוֹשׁ שֶׁל אֵין וַאֲרִיךְ), although it has two lips, upper and lower, in the secret of the aspect of male and female (אַף עַל פִּי שֶׁיֵּשׁ לוֹ שְׁנֵי שְׂפָתַיִם, עֶלְיוֹן וְתַחְתּוֹן בְּסוֹד בְּחִינַת זָכָר וּנְקֵבָה), nevertheless there is no aspect of male and female there in any way (אַף עַל פִּי כֵן אֵין שָׁם בְּחִינַת זָכָר וּנְקֵבָה בְּשׁוּם פָּנִים), because of its great concealment and hiddenness (לְרֹב הֶעְלָמוֹ וְהַסְתָּרוֹ), until it descends below to the palate and the throat (עַד שֶׁיּוֹרֵד לְמַטָּה אֶל הַחֵךְ וְהַגָּרוֹן), and effects a union between them through the tongue (וְעוֹשֶׂה זִוּוּג בֵּינֵיהֶם עַל יְדֵי הַלָּשׁוֹן), which is attached below with them (הַמְחוּבֶּרֶת לְמַטָּה עִמָּהֶם). And each day includes a thousand years (וְכָל יוֹם כּוֹלֵל אֶלֶף שָׁנִים), meaning a thousand Sefirot (רָצָה לוֹמַר אֶלֶף סְפִירוֹת), for Shanah [year] has the numerical value of Sefirah (כִּי שָׁנָה גִּימַטְרִיָּא סְפִירָה), and no Partzuf exceeds the number one thousand in the supernal Tikkunim (וְכָל פַּרְצוּף לֹא יַעֲבוֹר מִסְפַּר אֶלֶף בְּתִיקּוּנֵי עִילָאָה), but from it and below this thousand was diminished (אֲבָל מִמֶּנּוּ וּלְמַטָּה נִתְמַעֵט הָאֶלֶף הַזֶּה), and became actual days of twenty-four hours (וְנַעֲשׂוּ יָמִים מַמָּשׁ שֶׁל כ״ד שָׁעוֹת), and at most one hundred and twenty years (וּלְכָל הַיּוֹתֵר ק״ך שָׁנָה), and even now it has diminished from one hundred and twenty years (וּמַה גַּם עַתָּה נִתְמַעֵט אֲפִלּוּ מֵהַק״ך שָׁנָה). And their vitality is only from the World of Yetzirah (וְאֵין חַיּוּתָם אֶלָּא מֵעוֹלָם הַיְצִירָה), sixty or seventy at most according to the majority (שִׁשִּׁים אוֹ שִׁבְעִים לְכָל הַיּוֹתֵר עַל פִּי הָרֹב), and the world is judged only according to its majority, as is known (וְאֵין הָעוֹלָם נִדּוֹן אֶלָּא אַחַר רֻבּוֹ כַּנּוֹדָע). And before they sinned in the generation of the Flood (וְקוֹדֶם שֶׁחָטְאוּ בְּדוֹר הַמַּבּוּל), they had the blowing of the spirit of Arich Anpin every night (הָיָה לָהֶם נְשִׁיבוּ דְרוּחָא דַאֲרִיךְ בְּכָל לַיְלָה), when they came above during sleep in the secret of Mayin Nukvin [female waters] (כְּשֶׁבָּאוּ בַשֵּׁנָה לְמַעְלָה בְּסוֹד מַיִן נוּקְבִין), to renew old Neshamot [souls] (לְחַדֵּשׁ נְשָׁמוֹת יְשָׁנוֹת). And therefore Arich Anpin is called in the secret of length of days (וְלָכֵן נִקְרָא אֲרִיךְ בְּסוֹד אֲרִיכוּת שָׁנִים), because they had the blowing of the spirit of life, as is known (שֶׁהָיָה לָהֶם נְשִׁיבוּ רוּחָא דְחַיֵּי כַּנּוֹדָע). And after they sinned (וְאַחַר שֶׁחָטְאוּ), the Holy One, blessed be He, said, “My spirit shall not contend” (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יָדוֹן רוּחִי) (Genesis 6:3), namely the spirit of Atika (שֶׁל עַתִּיקָא), which is the blowing of the spirit of life every night (שֶׁהוּא נְשִׁיבוּ רוּחָא דְחַיֵּי בְּכָל לַיְלָה), “My spirit shall not contend forever” (לֹא יָדוֹן רוּחִי לְעוֹלָם), through Ze’ir Anpin, which is the lower world (עַל יְדֵי זְעֵיר שֶׁהוּא הָעוֹלָם הַתַּחְתּוֹן), “for he too is flesh” (בְּשַׁגַּם הוּא בָשָׂר) (Genesis 6:3), for he is entirely flesh and blood (שֶׁכּוּלוֹ בָּשָׂר וָדָם), following bodily desires (הוֹלֵךְ אַחַר תַּאֲווֹת הַגּוּפָנִיּוֹת). And his days shall be one hundred and twenty years (וְהָיוּ יָמָיו ק״ך שָׁנָה) (Genesis 6:3). And when they sinned even more (וּכְשֶׁחָטְאוּ יוֹתֵר), they were pushed down to the World of Yetzirah (נִדְחוּ לְעוֹלָם הַיְצִירָה), whose prince of the world is Metatron (שַׂר שֶׁל עוֹלָם הוּא מֶטַטְרוֹן), who guides the world in the secret of the levirate marriage of a brother’s wife (מַנְהִיג אֶת הָעוֹלָם בְּסוֹד הַיִּבּוּם שֶׁל אֵשֶׁת הָאָח). And thus the secret of the supernal worlds and their operations was forgotten from them (וְכֵן נִשְׁכַּח מֵהֶם סוֹד הָעוֹלָמוֹת הָעֶלְיוֹנִים וּפְעוּלוֹתֵיהֶם), through awesome Names (בְּשֵׁמוֹת נוֹרָאוֹת), because they sinned in the generation of the Tower of Dispersion and in the generation of the Flood (שֶׁחָטְאוּ בְּמִגְדַּל דּוֹר הַפַּלָּגָה וּבְדוֹר הַמַּבּוּל).

They attached themselves to those not of their kind (דָּבְקוּ בְּשֶׁאֵינָם מִינָם), for they said, just as the supernal powers are compounded one within another, so shall we do (כִּי אָמְרוּ כְּמוֹ שֶׁהַכֹּחוֹת הָעֶלְיוֹנוֹת מוּרְכָּבִים אֵלּוּ בְּאֵלּוּ, כָּךְ נַעֲשֶׂה אֲנַחְנוּ), and they attached themselves to immorality (וְדָבְקוּ עַצְמָם בִּזְנוּת). And from the blowing of the spirit of life each night, as is known (וּמִנְּשִׁיבוּ דְרוּחָא דְחַיֵּי שֶׁל כָּל לַיְלָה כַּנּוֹדָע), for every person must sleep (שֶׁכָּל אֶחָד צָרִיךְ לִישַׁן), because he must renew his vitality (מִפְּנֵי שֶׁצָּרִיךְ לְחַדֵּשׁ אֵלָיו חַיּוּתוֹ), and receive the blowing of the spirit of life from the mouth and the nose (וְלִקַּח נְשִׁיבוּ רוּחָא דְחַיֵּי מֵהַפֶּה וְהַחוֹטֶם), they also received from it glorious wisdom and wondrous secrets (וְקִבְּלוּ מִמֶּנּוּ גַּם כֵּן חָכְמָה מְפוֹאָרָה וְסוֹדוֹת נִפְלָאִים). And afterward the Blessed Name cast them into coarse matter (וְאַחַר כָּךְ יָצַק אוֹתָם הַשֵּׁם יִתְבָּרַךְ בְּחֹמֶר עָב), so that they would understand no wisdom whatsoever (כְּדֵי שֶׁלֹּא יָבִינוּ שׁוּם דָּבָר חָכְמָה), and would understand no sorcery whatsoever (וְלֹא יָבִינוּ שׁוּם דָּבָר כִּשּׁוּף), this is what is written, “And he cast the lead stone into its mouth” (הָדָא הוּא דִכְתִיב וַיַּשְׁלֵךְ אֶת אֶבֶן הָעוֹפֶרֶת אֶל פִּיהָ) (Zechariah 5:8). And from them ceased the former years (וּפָסְקוּ מֵהֶם הַשָּׁנִים הַקַּדְמוֹנִיּוֹת), which had functioned before they sinned in those former years (שֶׁשִּׁמְּשׁוּ קֹדֶם שֶׁחָטְאוּ בַּשָּׁנִים הַקַּדְמוֹנִיּוֹת הָהֵם), which are called “Days of Old” (הַנִּקְרָאִים יְמֵי קֶדֶם), for every day is one thousand years (כִּי כָּל יוֹם הוּא אֶלֶף שָׁנָה). And days and years are entirely one and the same (וְיָמִים וְשָׁנִים הֵם הַכֹּל אֶחָד), and they are indeed also the Days of Old (וְהֵם בֶּאֱמֶת גַּם כֵּן יָמִים קַדְמוֹנִים), for “ancient” is in relation to the seven days of Ze’ir Anpin (דְּקַדְמוֹנִים כְּנֶגֶד הַשִּׁבְעָה יָמִים דִּזְעֵיר), which are called the Days of the World (הַנִּקְרָאִים יְמֵי עוֹלָם), that function now in this world in the secret of the seven days of the week (שֶׁמְּשַׁמְּשִׁים עַתָּה בָּזֶה הָעוֹלָם בְּסוֹד שִׁבְעָה יְמֵי הַשָּׁבוּעַ). Therefore it says in the Idra Rabba [Great Assembly] (וְלָכֵן אוֹמֵר בָּאַדְרָא רַבָּא), “It was taught: these Tikkunim [Rectifications] are called Days of Old, for they are called the first ancient days, and those found in Ze’ir Anpin are called Days of the World” (תָּאנָא אֵלִין תִּיקּוּנִין אִקְרוּן יְמֵי קֶדֶם, דְּאִקְרוּן יְמֵי קַדְמָאֵי דְקַדְמָאֵי, וְאִינוּן דְּאִשְׁתַּכְּחוּ בִּזְעֵיר אַנְפִּין אִקְרוּן יְמֵי עוֹלָם) (Zohar, Bamidbar 134b). Meaning (רָצָה לוֹמַר), in Arich Anpin they are called “Days of Old” (בַּאֲרִיךְ נִקְרְאוּ יְמֵי קֶדֶם), the supernal and first days (יָמִים הָעֶלְיוֹנִים וְהָרִאשׁוֹנִים), for in Ze’ir Anpin they are the lower days (כִּי בִּזְעֵיר הֵם הַיָּמִים הַתַּחְתּוֹנִים), and they are from Binah, which is called World (וְהֵם מִבִּינָה הַנִּקְרֵאת עוֹלָם), as it is said, “from the world” (שֶׁנֶּאֱמַר מִן הָעוֹלָם), Malkhut, the lower world (מַלְכוּת עוֹלָם הַתַּחְתּוֹן), “to the world” (וְעַד הָעוֹלָם), Binah, the upper world (בִּינָה עוֹלָם הָעֶלְיוֹן), concerning these two Tikkunim (עַל אֵלּוּ הַשְּׁנֵי תִּיקּוּנִים). And concerning these days of Arich Anpin and Ze’ir Anpin, which are called Days of Old and Days of the World (וְהַיָּמִים שֶׁל אֵלּוּ אֲרִיךְ וּזְעֵיר שֶׁנִּקְרָאִים יְמֵי קֶדֶם וִימֵי עוֹלָם), it is said, “Then shall the offering of Judah and Jerusalem be pleasing to Hashem, as in the days of old and as in former years” (נֶאֱמַר עֲלֵיהֶם וְעָרְבָה לַי־יָ מִנְחַת יְהוּדָה וִירוּשָׁלַיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיּוֹת) (Malachi 3:4), for they sweeten one another (שֶׁמְּמַתְּקִים זֶה אֶת זֶה).

And the thirteenth Tikkun is the lower Mazal that includes them all (וְהַתִּיקּוּן הַי״ג הוּא הַמַּזָּל הַתַּחְתּוֹן כָּלִיל לוֹן), the lower Mazal includes all the Tikkunim together (הוּא הַמַּזָּל הַתַּחְתּוֹן כּוֹלֵל כָּל הַתִּיקּוּנִים כּוּלָּם), and because of it they are called One Day (וְעַל שְׁמוֹ נִקְרְאוּ יוֹם אֶחָד), for it gathered them into itself (כִּי הוּא לָקַחָם אֵלָיו), and complete unity was made within it (וְנַעֲשׂוּ בּוֹ יִחוּד גָּמוּר), and it is the day whose light will serve in the Future to Come (וְהוּא הַיּוֹם אֲשֶׁר יְשַׁמֵּשׁ אוֹר לֶעָתִיד לָבוֹא), as it is said, “It shall be one day, known to Hashem, neither day nor night” (שֶׁנֶּאֱמַר יוֹם אֶחָד הוּא יִוָּדַע לַי־יָ לֹא יוֹם וְלֹא לָיְלָה) (Zechariah 14:7). Meaning (רָצָה לוֹמַר), Ze’ir Anpin, which is the attribute of day, will not serve (שֶׁלֹּא יְשַׁמֵּשׁ זְעֵיר שֶׁהוּא מִדַּת יוֹם), and all the more so Yetzirah, which is the secret of the six days (וּמִכָּל שֶׁכֵּן יְצִירָה שֶׁהִיא סוֹד שֵׁשֶׁת יָמִים), and Asiyah, which is the six nights of the six days (וַעֲשִׂיָּה הֵם שֵׁשׁ לֵילוֹת שֶׁל שֵׁשֶׁת הַיָּמִים). And concerning this day it says in the Idra Rabba [Great Assembly] (וְעַל הַיּוֹם הַזֶּה אוֹמֵר בָּאַדְרָא רַבָּא), “And it was taught: these Days of Old are all rectified in the Tikkun [Rectification] of the Dikna [Beard] of Atika of Atikin [Ancient of Ancients], the Hidden of Hidden Ones, which includes them” (וְתָאנָא אֵלִין יְמֵי קֶדֶם כָּלְהוּ מִתְתַּקְּנָן בְּתִקּוּנָא דְדִיקְנָא דְעַתִּיקָא דְעַתִּיקִין, טְמִירָא דִטְמִירִין, כָּלִיל לְהוֹן) (Zohar, Bamidbar 134b).

This is the secret of the Reisha DeLa Ityada [the Unknowable Head] (הוּא סוֹד רֵישָׁא דְלָא אִתְיְדַע), which includes the Reisha DeEin [Head of Nothingness] and Arich Anpin (הַכּוֹלֵל אֵין וַאֲרִיךְ), in the secret of the concealment and hiddenness of its mysteries and Tikkunim (בְּסוֹד הֶעְלֵם וְהַסְתֵּר סוֹדָיו וְתִיקּוּנָיו), and all supernal and lower treasures are hidden within it (וְכָל גְּנִיזִין עִלָּאִין וְתַתָּאִין בֵּיהּ גְּנִיזִין), but in this Mazal all of them are included within it (אֲבָל בְּמַזָּל הַזֶּה כָּלְהוּ כְּלִילִין בֵּיהּ), therefore it says there, “And in it they are all included” (לָכֵן אוֹמֵר שָׁם וּבֵיהּ כְּלִילָן), “in this Mazal from which everything flows” (בְּהַאי מַזָּלָא דְאִתְזְלֵי מִינֵיהּ כֹּלָא), as has been stated (כְּמָא דְאִתְמַר), “and this day is not included with them, rather it includes everything” (וְדָא יוֹמָא לָא אִתְכְּלִיל בַּהֲדַיְיהוּ אֶלָּא הוּא כָּלִיל כֹּלָא). And at that time (וּבְהַהוּא זִמְנָא), meaning in the Future to Come, in the days of Mashiach (רָצָה לוֹמַר לֶעָתִיד לָבוֹא בִּימוֹת הַמָּשִׁיחַ), when Atik Yomin [Ancient of Days] is aroused in the supernal Tikkunim (דְּאִתְעַר עַתִּיק יוֹמִין בְּתִיקּוּנִין דִלְעֵילָא), that one is called One Day (הַהוּא אִתְקְרֵי יוֹם אֶחָד), for through it He is destined to honor His Dikna [Beard] (דְּבֵיהּ זָמִין לְאוֹקִיר דִּיקְנֵיהּ), this is what is written, “It shall be one day, known to Hashem” (הָדָא הוּא דִכְתִיב יוֹם אֶחָד הוּא יִוָּדַע לַי־יָ) (Zechariah 14:7). He alone, more than all (הוּא בִּלְחוֹדוֹי יַתִּיר מִכֹּלָא), He who includes everything (הוּא דְּכָלִיל כֹּלָא), He who is called by the known Name (הוּא דְּאִתְקְרֵי בִּשְׁמָא יְדִיעַ). And this is what it says in the verse, “known to Hashem” (וְזֶהוּ אוֹמְרוֹ בַּפָּסוּק הוּא יִוָּדַע לַי־יָ), and His Name is known through the Tikkunim (וּשְׁמוֹ יָדוּעַ בַּתִּיקּוּנִים), through the Thirteen Tikkunim of Micah and of Moshe (בְּי״ג תִּיקּוּנִים דְּמִיכָה וּדְמֹשֶׁה). For we have learned (דְּתָנִינָן), in the place where there is day there is night (בְּאַתַר דְּאִית יוֹם אִית לַיְלָה), for there is no Ze’ir Anpin, which is day, without night, which is its Nukvah (דְּלֵית זְעֵיר יוֹם בְּלָא לַיְלָה נוּקְבֵיהּ). And because at that time the honor of the Dikna [Beard] is destined to be revealed, and He alone will be found (וּמִשּׁוּם דְּהַהוּא זִמְנָא זָמִין יְהֵא דִיקְרָא דְדִיקְנָא וְהוּא בִּלְחוֹדוֹי יִשְׁתְּכַח), it is not called day and not called night (לָא אִתְקְרֵי לָא יוֹם וְלָא לַיְלָה), for day is called only from our side (דְּלֵית יוֹם אִקְרֵי אֶלָּא מִסִּטְרָא דִילָן), and night is called only from our side (וְלֵית לַיְלָה אִקְרֵי אֶלָּא מִסִּטְרָא דִילָן). And because this Tikkun includes everything (וּמִשּׁוּם דְּהַאי תִּיקּוּנָא כָּלִיל כֹּלָא), it is not known and nothing is seen from it except He Himself (לָא אִתְיְדַע וְלָא אִתְחֲזֵי מִינֵיהּ אֶלָּא הוּא). From it flows the oil of greatness (מִינֵיהּ נָגִיד מְשַׁח דִּרְבוּתָא), to thirteen regions of springs (לִתְלֵיסַר עִיבַר מַבּוּעִין), to all those below that shine (לְכָל אִינוּן דִלְתַתָּא דְנָהֲרִין). Meaning (רָצָה לוֹמַר), Abba and Imma, and Ze’ir Anpin and its Nukvah (אַבָּא וְאִמָּא וְז״א וְנוּקְבֵיהּ), for these do not shine except through the illumination of Arich Anpin and its Thirteen Tikkunim (שֶׁאֵלּוּ אֵינָם מְאִירִים אֶלָּא בְּהֶאָרַת אֲרִיךְ וְי״ג תִּיקּוּנָיו), and this occurs through the awakening of the deeds of those below (וְזֶהוּ בְּהִתְעוֹרְרוּת מַעֲשֵׂי הַתַּחְתּוֹנִים), which cause Mayin Nukvin [female waters], as is known (הַגּוֹרְמִים מַיִן נוּקְבִין כַּנּוֹדָע). And these Tikkunim illuminate below (וּמְאִירִים אֵלּוּ הַתִּיקּוּנִים לְמַטָּה), through this influx descending below from the brain are rectified the Thirteen Tikkunim above (בְּזֶה הַשֶּׁפַע הַיּוֹרֵד לְמַטָּה מֵהַמּוֹחַ מִתְתַּקְּנִין י״ג תִּיקּוּנִים דִלְעֵילָא), which are called the Thirteen Tikkunim of the Holy Supernal Dikna [Beard] (שֶׁהֵם נִקְרָאִים י״ג תִּיקּוּנֵי דִיקְנָא קַדִּישָׁא עִלָּאָה). And these Tikkunim [Rectifications] in this beard are rectified and descend to many directions (וְאֵלּוּ הַתִּיקּוּנִין בְּזֶה הַזָּקָן מִתְתַּקְּנִין וְיוֹרְדִים לְכַמָּה צְדָדִים), and it is not seen how they spread forth and how they emerge (וְאֵינָם נִרְאִים הֵיאַךְ מִתְפַּשְּׁטִים וְאֵיךְ יוֹצְאִים). Concerning it is called, “I am Hashem, that is My Name, and My glory I shall not give to another” (עֲלֵיהָ אִתְקְרֵי אֲנִי יְ־יָ הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן) (Isaiah 42:8), for it is made from the Malkhut of Adam Kadmon, which is called Ani [I] (כִּי הוּא נַעֲשֶׂה מִמַּלְכוּת אָדָם קַדְמוֹן הַנִּקְרֵאת אֲנִי), and its letters are Ein [Nothingness] (וְהוּא אוֹתִיּוֹת אֵין), in the secret of the Reisha DeEin [Head of Nothingness] (בְּסוֹד רֵישָׁא דְאֵין), and it is written, “He made us, and His we are” (וּכְתִיב הוּא עָשָׂנוּ וְלוֹ אֲנַחְנוּ) (Psalms 100:3). For the seed comes from the brain, as we have said (כִּי הַזֶּרַע בָּא מֵהַמּוֹחַ כַּאֲשֶׁר אָמַרְנוּ), in the secret of the twelve boundaries for the twelve tribes (בְּסוֹד י״ב תְּחוּמִין לְי״ב שִׁבְטִין), in the twelfth Tikkun [Rectification] called “Which You swore to our fathers” (בְּתִיקּוּן תְּרֵיסַר הַנִּקְרָא אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ) (Micah 7:20), and from there all the Neshamot [Souls] descend below from the twelve permutations of Havayah (וּמִשָּׁם יוֹרְדִים כָּל הַנְּשָׁמוֹת לְמַטָּה מִי״ב צֵרוּפֵי הֲוָיָה). And it is written, “I shall thank You, for I am fearfully and wonderfully made; wondrous are Your works, and my soul knows it very well” (וּכְתִיב אוֹדְךָ כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד) (Psalms 139:14), in the secret of the source of living waters of the supernal wonder (בְּסוֹד מְקוֹר מַיִם חַיִּים שֶׁל הַפֶּלֶא הָעֶלְיוֹן), which is the Aleph of the Reisha DeEin [Head of Nothingness] (הוּא אוֹת אָלֶף שֶׁל רֵישָׁא דְאֵין), from which descend the Thirty-Two Paths of Chokhmah (שֶׁמִשָּׁם יוֹרְדִים הַל״ב נְתִיבוֹת חָכְמָה). And one must intend during the Amidah prayer (וְצָרִיךְ לְכַוֵּן בִּתְפִלַּת שְׁמוֹנֶה עֶשְׂרֵה), in the blessing of Magen Avraham [Shield of Abraham] (בְּבִרְכַּת מָגֵן אַבְרָהָם), on the word “and acquires all” (בְּמִלַּת וְקוֹנֵה הַכֹּל), for its letters are VeNakeh [and cleanses] (שֶׁהוּא אוֹתִיּוֹת וְנַקֵּה), which is the lower Mazal of Arich Anpin (שֶׁהוּא מַזָּל תַּחְתּוֹן דַאֲרִיךְ), from which come the five Chasadim and the five Gevurot from the Head of Arich Anpin (שֶׁמִמֶּנּוּ בָּאִים ה׳ חֲסָדִים וְה׳ גְּבוּרוֹת מֵרֵישָׁא דַאֲרִיךְ), through its companion, the eighth Tikkun [Rectification] (עַל יְדֵי חֲבֵירוֹ תִּיקּוּן שְׁמִינִי), which is male and is called “Preserver of kindness” (שֶׁהוּא זָכָר וְנִקְרָא נוֹצֵר חֶסֶד). And this is the essence of our prayer (וְזֶהוּ עִיקַר תְּפִלָּתֵינוּ), to bestow upon Ze’ir Anpin and its Nukvah (לְהַשְׁפִּיעַ לִזְעֵיר וְנוּקְבֵיהּ), in the secret of “Who bestows beneficial kindnesses and acquires all” (בְּסוֹד גּוֹמֵל חֲסָדִים טוֹבִים וְקוֹנֵה הַכֹּל). For the Tikkun [Rectification] of “acquires” is VeNakeh [and cleanses] (שֶׁתִּיקּוּן קוֹנֵה הוּא וְנַקֵּה), it is the all (הוּא הַכֹּל), and from it come all the Chasadim and Gevurot, which are called salvation (וּמִמֶּנּוּ בָּאִים כָּל הַחֲסָדִים וְהַגְּבוּרוֹת הַנִּקְרָאִים יְשׁוּעָה), in the secret of “and Savior” (בְּסוֹד וּמוֹשִׁיעַ), which are called the fountains of salvation (הַנִּקְרָאִים מַעַיְנֵי הַיְשׁוּעָה), which save the betrothed maiden (הַמּוֹשִׁיעִים לַנַּעֲרָה הַמְאֹרָסָה), who cried out in the field because of Esav, the man of hunting, the man of the desolate field (אֲשֶׁר צָעֲקָה בַּשָּׂדֶה מִפְּנֵי עֵשָׂו אִישׁ צַיִד אִישׁ שָׂדֶה חֲרֵבָה). And they come and surround her (וְהֵם בָּאִים וְסוֹבְבִים אוֹתָהּ), and then she is called the Cup of Salvations (וְאָז נִקְרֵאת כּוֹס יְשׁוּעוֹת), through the five letters of Elohim Chayim [Living God] (בַּחֲמֵשׁ אוֹתִיּוֹת אֱלֹהִים חַיִּים), which surround her in the right hand of the Holy One, blessed be He (הַסּוֹבְבִים אוֹתָהּ בְּיַד יְמִינוֹ שֶׁל קב״ה), as it is said, “The queen stands at Your right hand” (שֶׁנֶּאֱמַר נִצְּבָה שֵׁגַל לִימִינְךָ) (Psalms 45:10), in His right hand, as it is said, “And His right hand embraces me” (בְּיַד יְמִינוֹ שֶׁנֶּאֱמַר וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2:6). And the left causes the love of women (וְהַשְּׂמֹאל גּוֹרֵם אַהֲבַת נָשִׁים), and it is the warming of the desire of His love (וְהוּא חִמּוּם הַתַּאֲוָה שֶׁל אַהֲבָתוֹ), “a loving hind” (אַיֶּלֶת אֲהָבִים) (Proverbs 5:19).

And in the Future to Come (וּלְעָתִיד לָבוֹא), when King David, peace be upon him, will recite Birkat HaMazon [the Grace after Meals] over the banquet of the Leviathan (כְּשֶׁיְבָרֵךְ דָּוִד הַמֶּלֶךְ ע״ה בִּרְכַּת הַמָּזוֹן עַל סְעוּדַת לִוְיָתָן), he will be the shoshvin [attendant] to raise her above in His right hand (הוּא יִהְיֶה שׁוֹשְׁבִין לְהַעֲלוֹתָהּ לְמַעְלָה בְּיַד יְמִינוֹ), in the secret of Mayin Nukvin [female waters] (בְּסוֹד מַיִן נוּקְבִין), as it is said, “I shall lift up the Cup of Salvations” (שֶׁנֶּאֱמַר כּוֹס יְשׁוּעוֹת אֶשָּׂא) (Psalms 116:13), as it is said, “Spring up, O well; sing to it” (שֶׁנֶּאֱמַר עֲלִי בְאֵר עֱנוּ לָהּ) (Numbers 21:17), for they raised her above in the secret of song (שֶׁהֶעֱלוּהָ לְמַעְלָה בְּסוֹד הַשִּׁיר), as it is said, “Then Yisrael sang” (שֶׁנֶּאֱמַר אָז יָשִׁיר יִשְׂרָאֵל) (Numbers 21:17). And the word “I shall lift up” is exact (וּמִלַּת אֶשָּׂא דַּיְיקָא), and afterward the Holy One, blessed be He, will receive her in His right hand (וְאַחַר כָּךְ יְקַבֵּל אוֹתָהּ קב״ה בְּיַד יְמִינוֹ), as it is said, “And in the Name of Hashem I shall call” (שֶׁנֶּאֱמַר וּבְשֵׁם יְ־יָ אֶקְרָא) (Psalms 116:13), I shall entreat Him that He receive her with joy (אֲחַלֶּה פָנָיו שֶׁיְקַבְּלֶנָּה בְּשִׂמְחָה), and then she rises with Him equally (וְאָז הִיא עוֹלָה עִמּוֹ בְּשָׁוֶה), and never descends again (וְאֵינָהּ יוֹרֶדֶת לְעוֹלָם). And Lilith with Samael (וְלִילִית עִם סַמָּאֵל), who are the Malkhut of wicked Edom (הֵם מַלְכוּת אֱדוֹם הָרְשָׁעָה), who unlawfully elevated Esav together with them (שֶׁהֶעֱלוּ עֵשָׂו עִמָּהֶם שֶׁלֹּא כַּדִּין), concerning them it is said, “For the heavens shall vanish away like smoke, and the earth shall wear out like a garment” (נֶאֱמַר עֲלֵיהֶם כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה) (Isaiah 51:6). This is Samael and Lilith and Esav (זֶהוּ סַמָּאֵל וְלִילִית וְעֵשָׂו). Concerning him it is said, “Though you make your nest as high as the eagle, from there I shall bring you down, says Hashem” (נֶאֱמַר עָלָיו כִּי תַגְבִּיהַּ כַּנֶּשֶׁר קִנֶּךָ מִשָּׁם אוֹרִידְךָ נְאֻם יְ־יָ) (Obadiah 1:4). And He shall judge him for this, that he ascended unlawfully (וְיִשְׁפֹּט אוֹתוֹ עַל זֶה שֶׁעָלָה שֶׁלֹּא כַּדִּין), as it is said, “And I shall enter into judgment with him by pestilence and by blood” (שֶׁנֶּאֱמַר וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם) (Ezekiel 38:22). And it is said, “And saviors shall ascend Mount Zion to judge the mountain of Esav, and the kingdom shall be Hashem’s” (וְנֶאֱמַר וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו וְהָיְתָה לַי־יָ הַמְּלוּכָה) (Obadiah 1:21). Blessed is Hashem forever, Amen and Amen (בָּרוּךְ יְ־יָ לְעוֹלָם אָמֵן וְאָמֵן).