Chapter Two (פֶּרֶק שֵׁנִי)

The entirety of the matter that we have said is (כְּלָל הַדְּבָרִים שֶׁאָמַרְנוּ הוּא), since His intention, may He be blessed, in making the Partzufim was to distance the light (כֵּיוָן שֶׁכַּוָּנָתוֹ יִתְבָּרַךְ בַּעֲשׂוֹתוֹ הַפַּרְצוּפִין הָיָה כְּדֵי לְהַרְחִיק הָאוֹר), and we already said that within Arich Anpin He created three heads (וּכְבָר אָמַרְנוּ כִּי בָּרָא בַּאֲרִיךְ אַנְפִּין תְּלַת רֵישִׁין), the first is called Reisha DeLa Ityada [the Unknowable Head] (הָרִאשׁוֹן נִקְרָא רֵישָׁא דְלָא אִתְיְדַע), the second Reisha DeEin [the Head of Nothingness] (הַשֵּׁנִי רֵישָׁא דְאֵין), the third is the actual head of Arich Anpin itself (הַשְּׁלִישִׁי הוּא הָרֹאשׁ שֶׁלּוֹ מַמָּשׁ שֶׁל אֲרִיךְ אַנְפִּין), and all three correspond to the Keter, Chokhmah, Binah within the Keter of Atzilut, which is Arich, as we have said (וּשְׁלָשְׁתָּן כְּנֶגֶד כח״ב שֶׁבְּכֶתֶר הָאֲצִילוּת שֶׁהוּא אֲרִיךְ כְּדַאֲמָרָן). And these three heads are called in the Zohar by the simple name Atika Kadisha [the Holy Ancient One] (וְאֵלּוּ תְּלַת רֵישִׁין נִקְרָאִים בַּזֹּהַר בְּשֵׁם עַתִּיקָא קַדִּישָׁא סְתָם), and the other seven of the Malkhut of Adam Kadmon, which are Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malkhut (וְהַשִּׁבְעָה הָאֲחֵרִים דְּמַלְכוּת אָדָם קַדְמוֹן שֶׁהֵם חג״ת נהי״ם), are called Atik Yomayya and Atik Yomin [Ancient of Days] (נִקְרָאִים עַתִּיק יוֹמַיָּיא וְעַתִּיק יוֹמִין). These three aforementioned heads are the inwardness and Neshamah of Arich Anpin (אֵלּוּ תְּלַת רֵישִׁין הַנִּזְכָּרִים הֵם פְּנִימִיּוּת וּנְשָׁמָה לַאֲרִיךְ אַנְפִּין), meaning for the entirety of his stature (פֵּירוּשׁ לִכְלָל קוֹמָתוֹ).

And know (וְדַע), that when the Partzuf of the Malkhut of the Keter within Keter spread into her ten Sefirot (שֶׁפַּרְצוּף מַלְכוּת כֶּתֶר שֶׁבְּכֶתֶר כְּשֶׁנִּתְפַּשְּׁטָה בְּעֶשֶׂר סְפִירוֹתֶיהָ), each one of her Sefirot was included from ten (כָּל סְפִירָה מִסְּפִירוֹתֶיהָ הִיא כְּלוּלָה מֵעֶשֶׂר), and when the Chokhmah and Binah of Keter attached together and also spread forth (וְחָכְמָה וּבִינָה שֶׁל כֶּתֶר כְּשֶׁנִּדְבְּקוּ יַחַד וְנִתְפַּשְּׁטוּ גַּם הֵם), the Keter of Chokhmah, namely Reisha DeEin [the Head of Nothingness], reached until the Chesed of the Malkhut of the Keter within Keter, which is Reisha DeLa Ityada [the Unknowable Head] (הַכֶּתֶר שֶׁל חָכְמָה דְּהַיְנוּ רֵישָׁא דְאֵין הִגִּיעַ עַד חֶסֶד שֶׁל מַלְכוּת שֶׁל כֶּתֶר שֶׁבְּכֶתֶר שֶׁהִיא רֵישָׁא דְלָא אִתְיְדַע). And these seven from Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malkhut of the Malkhut of the Keter within Keter (וְאֵלּוּ הַז׳ מֵחג״ת נהי״ וּמַלְכוּת שֶׁל מַלְכוּת שֶׁל כֶּתֶר שֶׁבְּכֶתֶר), split within the Gulgalta [skull] of the Chokhmah of Keter, which is Ein attached to Arich (בָּקְעוּ בְּגֻלְגֹּלֶת שֶׁל חָכְמָה שֶׁל כֶּתֶר שֶׁהוּא אֵין הַנִּדְבֶּקֶת עִם אֲרִיךְ), and entered within it like the Neshamah (וְנִכְנַס בְּתוֹכָהּ כְּמוֹ הַנְּשָׁמָה), and made within this Skull the seven Tikkunim mentioned in Sifra deTzni‘uta (וְעָשׂוּ בַּגֻּלְגֹּלֶת הַזֹּאת ז׳ תִּיקּוּנִים הַנִּזְכָּרִים בְּסִפְרָא דְצְנִיעוּתָא), in the Lesser Zohar, portion Terumah, daf 176 (בַּזֹּהַר קָטָן פ׳ תְּרוּמָה דַּף קע״ו). And the reason for these seven Tikkunim is this (וְהַטַּעַם לְז׳ תִּיקּוּנִים אֵלּוּ הוּא זֶה): that when the Supernal Emanator caused Arich Anpin to spread through the limbs of his body (שֶׁכַּאֲשֶׁר עָשָׂה הַמַּאֲצִיל הָעֶלְיוֹן שֶׁתִּתְפַּשֵּׁט אֲרִיךְ אַנְפִּין בְּאֵיבְרֵי גוּפוֹ), He created in his head seven Tikkunim in order to distance the light (בָּרָא בְּרֹאשׁוֹ ז׳ תִּיקּוּנִים כְּדֵי לְהַרְחִיק הָאוֹר), and that it should come through a covered channel and not openly (וְיָבוֹא דֶּרֶךְ צִנּוֹר מְכוּסֶּה וְלֹא בְּגִלּוּי), and the influx would emerge through the membranes of the brain and the openings of the skull in extreme constriction (וְיֵצֵא הַשֶּׁפַע דֶּרֶךְ קְרוּמֵי הַמּוֹחַ וְנִקְבֵי הַגֻּלְגֹּלֶת מְצוּמְצָם בְּיוֹתֵר), and through this constriction the light would not cause harm (וּבְזֶה הַצִּמְצוּם לֹא יַזִּיק הָאוֹר), because the three Parsot [barriers] and screens and curtain separate between the holy and the Holy of Holies (כִּי הַג׳ פַּרְסוֹת וּמְסָכִים וּפָרוֹכֶת יַבְדִּילוּ בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים), and only small sparks emerge, and understand (וְלֹא יֵצְאוּ רַק נִיצוֹצוֹת קְטַנִּים וְהָבֵן). For the eyes of the head supervise in order to illuminate upon the face of all Atzilut (כִּי עֵינֵי הָרֹאשׁ הֵם מַשְׁגִּיחִים לְהָאִיר עַל פְּנֵי כָּל הָאֲצִילוּת), to bestow goodness upon those fitting for it (לְהֵיטִיב לָרְאוּי לָהֶם), for they are mercy within mercy (כִּי הֵם רַחֲמֵי גוֹ רַחֲמֵי), and the holes of the ears are to hear prayer (וְחוֹרֵי הָאָזְנַיִם לִשְׁמֹעַ תְּפִלָּה), and to clear the hairs of Ze’ir Anpin displaced from their place from the nape covering the opening within it (וּלְפַנּוֹת שַׂעֲרֵי זְעֵיר הַנֶּעְתָּקִים מִמְּקוֹמָם מִן הָעֹרֶף הַמְכַסֶּה הַחוֹר שֶׁבּוֹ), so that the Klipot should not derive benefit from its light and, Heaven forbid, cover the ears that hear prayer (שֶׁלֹּא יֵהָנוּ הַקְּלִיפּוֹת מֵאוֹרוֹ וּמְכַסִּים חַס וְשָׁלוֹם אָזְנֵי שׁוֹמֵעַ תְּפִלָּה), and the hairs of Arich reaching until there clear them away (וְשַׂעֲרֵי שֶׁל אֲרִיךְ הַמַּגִּיעִים עַד שָׁם הֵם מְפַנִּים אוֹתָם), as it is said: “Incline Your ear, my God, and hear” (שֶׁנֶּאֱמַר הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9). And the mouth is also to bestow below (וְהַפֶּה הוּא גַם כֵּן לְהַשְׁפִּיעַ לְמַטָּה), through the Dikna [beard] until the throat of Arich (עַל יְדֵי הַדִּקְנָא עַד הַגָּרוֹן שֶׁל אֲרִיךְ), and from there Abba and Imma receive (וּמִשָּׁם מְקַבְּלִים אַבָּא וְאִמָּא), and their influx is the secret of eating (וְהַשֶּׁפַע שֶׁלָּהֶם הוּא סוֹד אֲכִילָה), in the secret of “Eat, companions” (בְּסוֹד אִכְלוּ רֵעִים) (Song of Songs 5). And the Zivug of that influx is called the Zivug of the mouth (וְהַזִּוּוּג הַשֶּׁפַע הַהוּא נִקְרָא זִוּוּג הַפֶּה), in the secret of “Let him kiss me with the kisses of his mouth” (בְּסוֹד יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ) (Song of Songs 1), “with kisses” and not every kind of kisses (מִנְּשִׁיקוֹת וְלֹא כָּל נְשִׁיקוֹת), for it emerges through separating membranes and dividing screens (יוֹצֵא דֶּרֶךְ קְרוּמִים מַפְסִיקִים וּמְסָכִים מַבְדִּילִים). And therefore all the songs are holy (וְלָכֵן כָּל הַשִּׁירִים קֹדֶשׁ), which is Chokhmah, namely Abba (שֶׁהוּא חָכְמָה דְּהַיְנוּ אַבָּא), and Song of Songs is Holy of Holies (וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים) (Mishnah Yadayim 3:5), one holy is Reisha DeLa Ityada [the concealed Unknowable Head] (קֹדֶשׁ חַד רֵישָׁא דְלָא אִתְיְדַע סְתִימָא), holy of holies are two, namely Ein together with Arich attached together (קָדָשִׁים תְּרֵין אֵין עִם אֲרִיךְ הַנִּדְבָּקִים יַחַד). And from this understand the greatness of Song of Songs (וּמִזֶּה תָּבִין מַעֲלַת שִׁיר הַשִּׁירִים), for on that day the names of the three heads emerged (שֶׁבּוֹ בַּיּוֹם יָצְאוּ שֵׁמוֹת תְּלַת רֵישִׁין), together with the legs of Adam Kadmon intertwined, woman with her sister, like the verses of Song of Songs (עִם רַגְלֵי אָדָם קַדְמוֹן מְשֻׁלָּבוֹת אִשָּׁה אֶל אֲחוֹתָהּ כִּפְסוּקֵי שִׁיר הַשִּׁירִים), and all of them are to unite king and queen (וְכֻלָּם לְחַבֵּר מֶלֶךְ וּמַלְכָּה), in the secret of “for I am sick with love” (בְּסוֹד כִּי חוֹלַת אַהֲבָה אֲנִי) (Song of Songs 2), “Sustain me with raisin cakes, support me with apples” (סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים) (Song of Songs 2). In the perfection of their limbs (בִּשְׁלֵמוּת אֵיבְרֵיהֶם), with doubled Partzufim, Abba and Imma, Yisrael Saba and Tevunah (עִם פַּרְצוּפִים כְּפוּלִים אַבָּא וְאִמָּא יִשְׂרָאֵל סָבָא וּתְבוּנָה), and in bringing near the distant ones cast away in exile, namely the Shekhinah and Israel (וּבְקֵרוּב הָרְחוֹקִים הַנִּדָּחִים בַּגָּלוּת שֶׁהֵם שְׁכִינָה וְיִשְׂרָאֵל). And concerning this Rabbi Eliezer the Great adjured his student Rabbi Akiva at the time of his passing (וְעַל זֶה הִשְׁבִּיעַ רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אֶת תַּלְמִידוֹ רַבִּי עֲקִיבָא בְּעֵת פְּטִירָתוֹ), as expounded in the hidden Midrash on Parashat Vayera (כַּנִּדְרָשׁ בְּפָרָשַׁת וַיֵּרָא מִדְרַשׁ הַנֶּעְלָם), and he adjured him not to make use of even one verse from it, lest the world be destroyed (וְאוֹמִי לֵיהּ אוּמָאָה דְּלָא לְאִשְׁתַּמֵּשׁ בְּשׁוּם חַד פְּסוּקָא מִינֵיהּ כִּי הֵיכִי דְּלָא לֶחֱרַב עָלְמָא). And now my son behold and truly see (וְעַתָּה בְּנִי רְאֵה גַם רְאֵה), the secrets of Song of Songs in the verses of the Shi‘ur Komah [Measure of the Stature] of Reisha DeLa Ityada [the Unknowable Head] (סוֹדֵי שִׁיר הַשִּׁירִים בִּפְסוּקֵי שִׁעוּר קוֹמָה שֶׁל רֵישָׁא דְלָא אִתְיְדַע), “His head is fine gold” (רֹאשׁוֹ כֶּתֶם פָּז) (Song of Songs 5), “his palate is sweetness” (חִכּוֹ מַמְתַקִּים) (Song of Songs 5), “his cheeks are like a bed of spices” (לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם) (Song of Songs 5), it mentions and does not mention the hairs of the thirteen Tikkunei Dikna [Tikkunim of the Beard] of his Dikna [beard] (מַזְכִּיר וְאֵינוֹ מַזְכִּיר הַשְּׂעָרוֹת שֶׁל י״ג תִּיקּוּנָא דִּקְנָא שֶׁלּוֹ), as it says in the Zohar, Sifra deTzni‘uta, chapter 2 (כְּאוֹמְרוֹ בַּזֹּהַר סִפְרָא דְצְנִיעוּתָא פֶּרֶק ב׳): “The Dikna [beard] of faithfulness is not mentioned” (דִּיקְנָא דִּמְהֵימְנוּתָא לָא אִדְּכַר). And within it are three verses of “I adjure” (וְיֵשׁ בּוֹ ג׳ פְּסוּקֵי הִשְׁבַּעְתִּי), corresponding to the secrets of the three heads (כְּנֶגֶד סוֹדֵי תְּלַת רֵישִׁין), and all of them are warnings not to reveal their secret (וְכֻלָּם הוּא מַזְהִיר שֶׁלֹּא יְגַלּוּ סוֹדָם), and therefore he concludes at the end (וְלָכֵן מְסַיֵּם בְּסוֹפוֹ): “Flee my beloved” (בְּרַח דּוֹדִי) (Song of Songs 8), which is Ze’ir Anpin (שֶׁהוּא זְעֵיר אַנְפִּין), from the exile secretly (מִן הַגָּלוּת בַּחֲשַׁאי), because of the Klipot, lest they ascend, Heaven forbid, together with Ze’ir Anpin upon the mountains of spices (אוֹדוֹת הַקְּלִיפּוֹת שֶׁלֹּא יַעֲלוּ חַס וְשָׁלוֹם עִם ז״א עַל הָרֵי בְשָׂמִים). These are the twelve spices of the incense (הֵם י״ב סַמְּנֵי בְשָׂמֵי הַקְּטֹרֶת), which are the secret of the twelve permutations of Havayah (שֶׁהֵם סוֹד י״ב צֵירוּפֵי הֲוָיָ״ה), together with the root they are the thirteen Tikkunei Dikna [Tikkunim of the Beard] (עִם הַשֹּׁרֶשׁ הֵם י״ג תִּיקּוּנֵי דִּקְנָא), and the twelve gates of supernal Jerusalem (וְי״ב שַׁעֲרֵי יְרוּשָׁלַיִם שֶׁל מַעְלָה), and the upper and lower Gan Eden (וְגַן עֵדֶן הָעֶלְיוֹן וְהַתַּחְתּוֹן), and there Ze’ir Anpin shall flee and ascend within Abba and Imma until his eighth Tikkun called Notzer [Preserver] (וְשָׁם יִבְרַח זְעֵיר וְיַעֲלֶה בְּתוֹךְ אַבָּא וְאִמָּא עַד תִּיקּוּן הַשְּׁמִינִי שֶׁלּוֹ הַנִּקְרָא נוֹצֵר). And in the Tikkun of Shabbat I shall explain it according to the hand of Hashem my God, the good upon me (וּבְתִיקּוּן שַׁבָּת אֲפָרְשֶׁנּוּ כְּיַד יְיָ אֱלֹהַי הַטּוֹבָה עָלָי). And now we shall explain the matter of the seven Tikkunim according to their arrangement (וְעַתָּה נְבָאֵר עִנְיַן הַשִּׁבְעָה תִּיקּוּנִים עַל מַתְכֻּנְתָּם).