Right-Sided Shin and Left-Sided Shin

שִׁין יְמָנִית וּשְׂמָאלִית

And now I will tell you the matter of the left and right shin (וְעַתָּה אוֹמַר לְךָ עִנְיַן הַשִּׁ״ן שְׂמָאלִית וִימָנִית). Know that the secret of governance is the secret of the shin (דַּע שֶׁסוֹד הַהַנְהָגָה הִיא סוֹד הַשִּׁ״ן), which is the secret of the three Patriarchs (שֶׁהִיא סוֹד שְׁלֹשָׁה אָבוֹת), whose essence is Chesed [lovingkindness], Din [judgment], and Rachamim [mercies] (שֶׁעִנְיָנָם חֶסֶד, דִּין, רַחֲמִים). And Malchut, when joined to them, becomes Shabbat (וּמַלְכוּת בְּהִתְחַבְּרָה עִמָּהֶם נַעֲשֶׂית שַׁבָּת), as you know (כְּמוֹ שֶׁיָּדַעְתָּ). But all is included within the shin itself (אֲבָל הַכֹּל נִכְלַל בַּשִּׁ״ן עַצְמָהּ), and it is in the secret of the dot that is always found upon the shin, to the right or to the left (וְהִיא בְּסוֹד הַנְּקֻדָּה הַנִּמְצֵאת עַל הַשִּׁ״ן תָּמִיד לִימִין אוֹ לִשְׂמֹאל), for it is Malchut that is joined to them for the purpose of governance (כִּי הִיא מַלְכוּת הַמִּתְחַבֶּרֶת עִמָּהֶם לְצוֹרֶךְ הַהַנְהָגָה).

And in truth, she is only a recipient (וּבֶאֱמֶת הִיא אֵינָהּ אֶלָּא מְקַבֶּלֶת), and they are the ones who alternate the governance according to the time (וְהֵם הַמַּחְלִיפִים הַהַנְהָגָה לְפִי הַזְּמַן). And the right shin is when the governance is in the secret of chesed (וְהַשִּׁ״ן הַיְּמָנִית הִיא בִּהְיוֹת הַהַנְהָגָה בְּסוֹד חֶסֶד), and then Malchut is joined with chesed (וְאָז נִקְשֶׁרֶת הַמַלְכוּת בְּחֶסֶד), and then the secret of the male dominates (וְאָז סוֹד הַזָּכָר שׁוֹלֵט). But the left one—its secret is the governance of din, in which the secret of the nukvah dominates (אֲבָל הַשְּׂמָאלִית – סוֹדָהּ הַנְהָגַת דִּין, שֶׁסוֹד הַנֻּקְבָּא שׁוֹלֶטֶת).

And behold, from the left shin, the matter descends to the Samekh (וְהִנֵּה מִן הַשִּׁ״ן הַשְּׂמָאלִית יוֹרֵד הָעִנְיָן לַסָּמֶ״ךְ). And the secret of the matter is, that the Samekh is the secret of the six weekdays (וְסוֹד הָעִנְיָן, כִּי הַסָּמֶ״ךְ הוּא סוֹד שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה), and the shin is the secret of Shabbat (וְהַשִּׁ״ן הוּא סוֹד שַׁבָּת).

And I shall explain this matter to you well (וַאֲפָרֵשׁ לְךָ הָעִנְיָן הֵיטֵב): when the females governs in her own quality (כִּי בִּהְיוֹת הַנֻּקְבָּא מְנַהֶגֶת בִּבְחִינַת עַצְמָהּ), that is the weekday, the time of labor (אָז הוּא בְּחִינַת הַחוֹל, זְמַן הָעֲבוֹדָה). But she cannot transmit influence except from what she receives (אֲבָל הִיא אֵינָהּ יְכוֹלָה לְהַשְׁפִּיעַ אֶלָּא מַה שֶּׁהִיא מְקַבֶּלֶת), and therefore the six lower Sefirot bestow upon her (וְלָכֵן הַו"ו קְּצָווֹת מַשְׁפִּיעִים אֵלֶיהָ), but they descend into her aspect (אֲבָל יוֹרְדִים לְבְחִינָתָהּ), and they are the secret of Samekh (וְהֵם סוֹד סָּמֶ״ךְ), which are the six Sefirot in the nukvah (שֶׁהֵם ו״ק בַּנֻּקְבָּא), and their root is six (וְשָׁרְשָׁם – שֵׁשׁ), and they are the six weekdays, as explained above (וְהֵם שֵׁשֶׁת יְמֵי הַחוֹל, כְּנַ״ל).

But on Shabbat, the male rules in his governance (אֲבָל בַּשַּׁבָּת – הַזָּכָר שׁוֹלֵט בְּהַנְהָגָתוֹ), and the nukvah ascends to him (וְהַנֻּקְבָּא עוֹלָה אֵלָיו), and that is the secret of Shabbat—Shin–bat (וְהוּא סוֹד שַׁבָּת – שִּׁ״ן בַּת). And then she is a unique daughter (וְאָז הִיא בַּת יְחִידָה), a free daughter (בַּת חוֹרִין), over whom the Klipot do not rule at all (שֶׁאֵין הַקְּלִיפּוֹת שׁוֹלְטוֹת כְּלָל). And the beginning of all is drawn from the shin (וְרֵאשִׁית הַכֹּל נִמְשָׁךְ מִן הַשִּׁ״ן), as you have heard (כַּאֲשֶׁר שָׁמַעְתָּ), for the right shin is the strength of the male's dominion (כִּי הַשִּׁ״ן הַיְּמָנִית הִיא תּוֹקֶף שְׁלִיטַת הַזָּכָר), and the left one is the male—when he governs through judgment, which is the secret of the nukvah (וְהַשְּׂמָאלִית הִיא הַזָּכָר, אֲבָל בְּהַנְהִיגוֹ לְדִין שֶׁהוּא סוֹד הַנֻּקְבָּא).

And when these matters descend further downward (וּבְרֶדֶת עוֹד הַדְּבָרִים לְמַטָּה), they arrive at the level of Samekh—which is the descent of the male into the female entirely (יִגִּיעוּ לְמַדְרֵגָה סָּמֶ״ךְ, שֶׁהוּא רֶדֶת הַזָּכָר לַנֻּקְבָּא מַמָּשׁ).

And therefore the left shin and the samekh are equal in pronunciation (וְעַל כֵּן הַשִּׁ״ן הַשְּׂמָאלִית וְהַסָּמֶ״ךְ שָׁווִים בְּמִבְטְאָם), as it is written (כְּמוֹ שֶׁכָּתוּב) (Shoftim 12:6) p1-78 “Shibbolet [ear of grain] – Sibbolet [ear of grain]” (שִׁבֹּלֶת – סִבֹּלֶת), for they are one and the same matter (כִּי הֵם עִנְיָן אֶחָד), only the shin is in the beginning, and the samekh at the end (רַק הַשִּׁ״ן בְּרֵאשִׁיתוֹ וְהַסָּמֶ״ךְ בְּסוֹפוֹ).

And now you must know a very great secret (וְעַתָּה צָרִיךְ שֶׁתֵּדַע סוֹד גָּדוֹל מְאֹד). For the light that was created on the first day is the simple Chesed (כִּי הָאוֹר שֶׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן הוּא הַחֶסֶד הַפָּשׁוּט), with which it is said (Chagigah 12a; see there): “A person could see from one end of the world to the other” (שֶׁבּוֹ נֶאֱמַר "אָדָם מִסְתַּכֵּל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ), due to the great attainment through the abundant clarity of the light (לְרוֹב הַהַשָּׂגָה הַגְּדוֹלָה בְּרוֹב בְּהִירוּת הָאוֹר). But the world cannot make use of that light (אֲבָל הָעוֹלָם אֵינוֹ יָכוֹל לְהִשְׁתַּמֵּשׁ בּוֹ), except through a light lesser than it (אֶלָּא בְּאוֹר פָּחוּת מִמֶּנּוּ), which is the light of the Me’orot [luminaries] (שֶׁהוּא אוֹר הַמְּאוֹרוֹת).

And behold, that great attainment—its secret is intellect with a right-facing shin (וְהִנֵּה אוֹתָהּ הַהַשָּׂגָה הַגְּדוֹלָה – סוֹדָהּ שֵׂכֶל בְּשִּׁ״ן יְמָנִית), and the other attainment, which the world uses, is intellect with a left-facing shin, in which there is some concealment (וְהַהַשָּׂגָה הָאַחֶרֶת, שֶׁבּוֹ הָעוֹלָם מִשְׁתַּמֵּשׁ, הִיא שֵׂכֶל בְּשִּׁ״ן שְׂמָאלִית, שֶׁנִּמְצָא בָּהּ אֵיזֶה כִּסּוּי), and its end is folly, close to it (וְסוֹפָהּ סִכְלוּת קָרוֹב אֵלֶיהָ), which is the great concealment that causes foolishness (שֶׁהוּא הַכִּסּוּי הַגָּדוֹל שֶׁגוֹרֵם הַסִּכְלוּת). And the King Mashiach stands in burial (וּמֶלֶךְ הַמָּשִׁיחַ עוֹמֵד בַּקְּבוּרָה), as it is said of him (שֶׁנֶּאֱמַר בָּהּ) (Isaiah 53:9) “And he made his grave with the wicked” (וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ), in the secret of the great concealment (בְּסוֹד הַכִּסּוּי הַגָּדוֹל), such that even this level of attainment, which is intellect with a left-facing shin, is extremely contracted for him (שֶׁאֲפִלּוּ הַהַשָּׂגָה הַזֹּאת בְּסוֹד שֵׂכֶל בְּשִּׁ״ן שְׂמָאלִית הִיא מְצֻמְצֶמֶת צִמְצוּם גָּדוֹל אֵלָיו).

And this shall first return to him (וְזֹאת תָּחוּזֵר בַּתְּחִלָּה אֵלָיו), and from it he will ascend to the greater attainment (וּמִמֶּנָּה יִתְעַלֶּה אֶל הַהַשָּׂגָה הַיּוֹתֵר גְּדוֹלָה). And I will now tell you what these two ascents are (וְאוֹמַר לְךָ מַה הֵם שְׁתֵּי הָעֲלִיּוֹת הָאֵלֶּה).

For already the Rashbi, peace be upon him, promised us that the wisdom of the Zohar will be revealed in the generation of Mashiach (כִּי כְּבָר הִבְטִיחָנוּ הָרַשְׁבִּ"י עָלָיו הַשָּׁלוֹם שֶׁחָכְמַת הַזֹּהַר תִּתְגַלֶּה בְּדָרָא דְּמָשִׁיחָא). And behold, this is still within the aspect of the attainment of the Me’orot [luminaries] (וְהִנֵּה זֶה עֲדַיִן בִּבְחִינַת הַהַשָּׂגָה שֶׁל הַמְּאוֹרוֹת), which even it had been removed from Yisrael (שֶׁאֲפִלּוּ הִיא נִסְתַלְּקָה מִיִּשְׂרָאֵל), in the secret of what is said (Shabbat 138b): “In the future, the Torah will be forgotten” (בְּסוֹד "עֲתִידָה תּוֹרָה שֶׁתִּשָּׁכַח).

And in its return, the Tikkun will begin in the secret of “Behold, My servant shall act wisely,” with a left-facing shin (וּבְחֻזְרָהּ יַתְחִיל הַתִּקּוּן בְּסוֹד "הִנֵּה יַשְׂכִּיל עַבְדִּי" בְּשִּׁ״ן שְׂמָאלִית). And from there it will ascend to a greater attainment (וּמִשָּׁם יִתְעַלֶּה לְהַשָּׂגָה יוֹתֵר גְּדוֹלָה), in the secret of the light that was created on the first day (בְּסוֹד הָאוֹר שֶׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן). And then it is said (Isaiah 52:13): “He shall be exalted and lifted up and become very high” (וְאָז נֶאֱמַר "יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד), and this is the secret of the three Patriarchs—corresponding to the three teeth of the shin (וְהוּא סוֹד מַמָּשׁ ג' אָבוֹת – שְׁלוֹשֶׁת שִׁנֵּי הַשִּׁ״ן), but in the secret of the right-facing shin (אֲבָל בְּסוֹד הַשִּׁ״ן הַיְּמָנִית), and therefore: “very” (me’od) (וְעַל כֵּן – מְאֹד).p1-79

And then it shall be (Daniel 12:3) “And the enlightened shall shine like the brightness of the firmament” (וְאָז יִהְיֶה "וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ), with a right-facing shin (בְּשִּׁ״ן יְמָנִית), in the attainment of the light that was created on the first day, as mentioned above (בְּהַשָּׂגַת הָאוֹר שֶׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן כְּנַ״ל). But those who engage in the wisdom of truth during the exile (אֲבָל הָעוֹסְקִים בְּחָכְמַת הָאֱמֶת בַּגָּלוּת), in them shall be fulfilled, “And the enlightened shall shine…” etc. (בָּהֶם יִתְקַיֵּים "וְהַמַּשְׂכִּילִים יַזְהִירוּ" וְגוֹ'), for their study is a preparation for the aspect of that intellect with the right-facing shin (כִּי עִסְקָם הֲכָנָה לְבְחִינַת הַשֵּׂכֶל הַהוּא בְּשִּׁ״ן יְמָנִית), and they shall be the ones who merit it (וְהֵם יִהְיוּ הַזּוֹכִים לוֹ). And it is said (Isaiah 52:14–15) (וְאָמַר): “Just as many were astonished at you—so was his appearance disfigured… so shall he sprinkle many nations; kings shall shut their mouths because of him…” (כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן מִשְׁחַת וְגוֹ' כֵּן יַזֶּה גּוֹיִם רַבִּים עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם” וְגוֹ').

And the secret of this matter is (וְסוֹד הָעִנְיָן הַזֶּה), that when all things are in their Tikkun (כִּי בְּהִיוֹת כָּל הַדְּבָרִים בְּתִקּוּנָם), behold, the measure of the complete stature is present (הִנֵּה שִׁעוּר הַקוֹמָה הַשָּׁלֵם), and the Mashiach stands in Tikkun (וְהַמָּשִׁיחַ עוֹמֵד בְּתִקּוּן), and his appearance is exceedingly awesome, as a likeness of that which is above (וּמַרְאֵהוּ נוֹרָא מְאֹד כְּדוּגְמָא שֶׁל מַעְלָה). And when the light is concealed (וּבְהִיוֹת הָאוֹר מִתְעַלֵּם), behold, in truth his image is disfigured (הִנֵּה בֶּאֱמֶת דְּיוֹקְנוֹ נִשְׁחָת).

And behold, the Holy One Blessed Be He desires that they be astonished over him in the time of exile (וְהִנֵּה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה שֶׁיִּהְיוּ שׁוֹמְמִים עָלָיו בִּזְמַן הַגָּלוּת), and amazed in the time of redemption (וּתְמֵהִים בִּזְמַן הַגְּאֻלָּה).

And the secret of the matter is (וְסוֹד הָעִנְיָן), that this is the power of the reaction caused in others by him (כִּי זֶה כֹּחַ הַפְּעֻלָּה שֶׁמִּתְפַּעֲלִים הָאֲחֵרִים מִמֶּנּוּ). For in the time of his exile (כִּי בִּזְמַן גְּלוּתוֹ), behold, it is necessary that from this power the sitra achra be empowered in her time (הִנֵּה צָרִיךְ שֶׁתִּתְחַזֵּק מִכֹּחַ זֶה לִשְׁלוֹט הַסִּטְרָא אָחְרָא בִּזְמַנָּהּ), and this occurs through this astonishment they feel (וְזֶה נַעֲשֶׂה עַל יְדֵי הַתְּמִיָּה הַזֹּאת שֶׁהֵם תּוֹהִים), for the reaction is effected in them (שֶׁהַפְּעוּלָה מִתְפַּעֶלֶת בָּם). And in truth, this is made for another, more essential purpose, for the time of redemption (וּבֶאֱמֶת זֶה עָשׂוּי לִכְוָונָה אַחֶרֶת יוֹתֵר עִקָּרִית לִזְמַן הַגְּאֻלָּה), and that is: all the places where the Sitra achra became strong during exile (וְהוּא – שֶׁכָּל הַמְּקוֹמוֹת שֶׁנִּתְגַּבְּרָה שָׁם הַסִּטְרָא אָחְרָא בִּזְמַן הַגָּלוּת), those shall become an inheritance for her [i.e., Malchut], to remain there subdued and bound beneath Holiness (הֵם יִהְיוּ לִירֻשָּׁה לָהּ, לִהְיוֹת נִשְׁאֶרֶת שָׁם כְּפוּפָה וּקְשׁוּרָה תַּחַת הַקְּדוּשָּׁה).

And this is (Isaiah 52:15): “So shall he sprinkle many nations” (וְזֶהוּ "כֵּן יַזֶּה גּוֹיִם רַבִּים), for this depends on that (כִּי זֶה תָּלוּי מִזֶּה). And the astonishment that occurs during the exile (וְהַתְפַּעֲלוּת הַנִּמְשֶׁכֶת בִּזְמַן הַגָּלוּת), is that which shall flow into Tikkun during the redemption (הִיא שֶׁתִּמָּשֵׁךְ לְתִקּוּן בִּזְמַן הַגְּאֻלָּה). And then two opposite effects will be brought about (וְאָז יֵעָשׂוּ שְׁתֵּי פְּעוּלוֹת הֲפָכוֹת): one—“he shall sprinkle many nations” (א' – "יַזֶּה גּוֹיִם רַבִּים), and the second—“kings shall shut their mouths” (וְהַבֵּית – "יִקְפְּצוּ מְלָכִים פִּיהֶם). And the secret of the matter is (וְסוֹד הָעִנְיָן), as it is written (Job 5:16) “And injustice shall shut its mouth” (וְעוֹלָתָה קָפְצָה פִּיהָ), and that is the closing of the mouth of the sitra achra which remains without power and with no dominion at all (וְהוּא קְפִיצַת פֶּה הַסִּטְרָא אָחְרָא הַנִּשְׁאֶרֶת בְּלִי כֹּחַ וּשְׁלִיטָה כְּלָל).

And behold, the Sarim (Ministering angels) are the kings mentioned here (וְהִנֵּה הַשָּׂרִים הֵם הַמְּלָכִים הַנִּזְכָּרִים כָּאן), and the goyim are the nations under them (וְהַגּוֹיִם הֵם הָאֻמּוֹת אֲשֶׁר תַּחְתֵּיהֶם). And the nations shall come out from under the Sarim (וְהַגּוֹיִם יֵצְאוּ מִתַּחַת הַשָּׂרִים), and they shall go under the King Mashiach (וְיֵלְכוּ אֶל תַּחַת מֶלֶךְ הַמָּשִׁיחַ), and they shall remain in great Tikkun (וְהֵם יִשָּׁאֲרוּ בְּתִקּוּן גָּדוֹל). And this is the matter of (Tzefaniah 3:9) “For then I will turn to the peoples a clear language” (וְהוּא עִנְיַן "כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה).

And therefore these two actions will be done through the power of astonishment (וְעַל כֵּן שְׁתֵּי פְּעוּלוֹת אֵלֶּה יֵעָשׂוּ בְּכֹחַ הַתְּמִיָּה), for they who were astonished during the exile—he shall sprinkle many nations (שֶׁהֵם שָׁמְמוּ בִּזְמַן הַגָּלוּת – "יַזֶּה גּוֹיִם רַבִּים), they are the nations who will come and call (they are the ones of whom it is said—ibid) “in the Name of Hashem, to serve Him with one shoulder” (הֵם הַגּוֹיִם שֶׁיָּבוֹאוּ וְיִקְרְאוּ [שָׁם, שָׁם] "בְּשֵׁם ה׳ לְעָבְדוֹ שְׁכֶם אֶחָד). And the kings, who are the sarim (וְהַמְּלָכִים, שֶׁהֵם הַשָּׂרִים), shall shut their mouths in the secret of “and injustice shall shut its mouth,” as above (יִקְפְּצוּ פִּיהֶם בְּסוֹד "וְעוֹלָתָה קָפְצָה פִּיהָ" כְּנַ״ל). For all will be under the dominion of the Mashiach (כִּי הַכֹּל תַּחַת שְׁלִיטַת הַמָּשִׁיחַ יִהְיֶה), and this is the Tikkun of the world (וְזֶהוּ תִּקּוּן הָעוֹלָם). And I shall now explain to you the matter of (Isaiah 52:14) “So was his appearance marred more than that of a man” (וְאֲפָרֵשׁ לְךָ עַתָּה עִנְיַן "כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ).

Know that there are mar’eh [appearance] and to’ar [form] (דַּע שֶׁיֵּשׁ מַרְאֶה וְיֵשׁ תֹּאַר), and the to’ar [form] is the structure of the face or the body in the perfection of its parts (וְהַתֹּאַר הוּא דְּמוּת הַפָּנִים אוֹ הַגּוּף בְּתִקּוּן חֲלָקָיו), while the mar’eh [appearance] is the tzelem [image] seen from every side [lit. “from all faces”] (וְהַמַּרְאֶה הוּא הַצֶּלֶם הַנִּרְאֶה מִכָּל הַפָּנִים), and it is truly the radiance of the face (וְהוּא הוֹד הַפָּנִים מַמָּשׁ).

And know that ish [man] and adam [man] likewise indicate these two matters (וְתֵדַע שֶׁאִישׁ וְאָדָם מוֹרִים גַּם כֵּן עַל שְׁנֵי הָעִנְיָנִים הָאֵלֶּה), for ish [man] is called according to his likeness and his to’ar [form] (כִּי אִישׁ נִקְרָא עַל שֵׁם דְּמוּתוֹ וְתוֹאַרוֹ), while adam [man] is called according to his mar’eh [appearance] (וְאָדָם עַל שֵׁם הַמַּרְאֶה שֶׁלּוֹ).

Now you will understand the corruptions—how they are bound one to another (וְעַתָּה תָּבִין הַקִּלְקוּלִים, אֵיךְ הֵם נִקְשָׁרִים זֶה בָּזֶה): from one corruption another corruption emerges (וּמִקִּלְקוּל אֶחָד יוֹצֵא קִלְקוּל אַחֵר), and through the other, the first corruption returns and intensifies with even greater force (וּמִן הָאַחֵר חוֹזֵר וּמִתְגַּבֵּר הַקִּלְקוּל הָרִאשׁוֹן בְּיוֹתֵר כֹּחַ), until they are interlocked one within the other (עַד שֶׁהֵם נְעוּצִים זֶה בָּזֶה).

Behold, when all the madregot necessary for the building of the body are in their tikkun (הִנֵּה בִּהְיוֹת כָּל הַמַּדְרֵגוֹת הַצְּרִיכוֹת לִבְנִין הַגּוּף עוֹמְדוֹת בְּתִקּוּנָם), from them issues the aforementioned mar’eh (יוֹצֵא מֵהֶם הַמַּרְאֶה הַנַּ"ל). And when this mar’eh (appearance) rests upon them (וּבִהְיוֹת הַמַּרְאֶה הַזֶּה שׁוֹרֶה), then the levels themselves are strengthened by it (הִנֵּה הַמַּדְרֵגוֹת עַצְמָן מִתְחַזְּקוֹת בּוֹ), for it upholds them in the fitting form (כִּי הוּא מַעֲמִידָם בְּצוּרָה הָרְאוּיָה). And when the sins of Yisrael damage the upper Luminaries [Me'orot] (וּבִהְיוֹת חֲטָאֵי יִשְׂרָאֵל פּוֹגְמִים בַּמְּאוֹרוֹת הָעֶלְיוֹנִים), and the King Mashiach accepts suffering on their behalf (וּמֶלֶךְ הַמָּשִׁיחַ מְקַבֵּל הַיִּסּוּרִים בַּעֲבוּרָם), to repair those attributes (לְתִקּוּן הַמִּדּוֹת הָהֵם), behold—the Luminaries [Me'orot] that were damaged and are repaired through his suffering (הִנֵּה הַמְּאוֹרוֹת שֶׁהָיוּ פְּגוּמִים וְנִתְקָנִים עַל יְדֵי יִסּוּרָיו), so too the levels within him become ruined and damaged (כֵּן מַדְרֵגוֹת בּוֹ נִשְׁחָתוֹת וּמִתְקַלְקְלוֹת). And this is the matter of bearing afflictions (וְזֶהוּ עִנְיָן סְבִילַת הַחֳלָאִים), for just as there are 613 limbs in the body (כִּי הֲלֹא תַּרְיַ״ג אֵיבָרִים בַּגּוּף), so too there are 613 parts in the soul (כֵּן תַּרְיַ״ג חֲלָקִים בַּנְּשָׁמָה). And when the proper or is lacking to one of those parts (וּבְהִחָסֵר הָאוֹר הָרָאוּי אֶל אֶחָד מִן הַחֲלָקִים הָאֵלֶּה), this is called a corruption in that limb (נִקְרָא זֶה קִלְקוּל בָּאֵבֶר הַהוּא). And in proportion to the deficiency is the damage (וּכְפִי עֵרֶךְ הַחֶסְרוֹן כֵּן הוּא הַקִּלְקוּל), and this is called a sickness (choli)—its essence determined by the nature of the corruption through that deficiency (וְנִקְרָא זֶה חֹלִי, מַהוּתוֹ לְפִי מַהוּת הַקִּלְקוּל עַל פִּי הַחֶסְרוֹן הַנַּ"ל).

And behold, when these parts become corrupted (וְהִנֵּה בִּהְיוֹת הַחֲלָקִים הָאֵלֶּה מִתְקַלְקְלִים), then, in accordance with their corruption, the mar’eh that rests upon them weakens (לְפִי קִלְקוּלָם מִתְחַלֵּשׁ הַמַּרְאֶה הַזֶּה הַשּׁוֹרֶה עֲלֵיהֶם). And then it is said: “So was his appearance marred more than that of a man” (וְאָז נֶאֱמַר "כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ), for the mar’eh is gone, and missing from the mar’eh of men (כִּי הַמַּרְאֶה נֶעְדָּר וְחָסֵר מִמַּרְאֵה הָאֲנָשִׁים), for his aspect of ish was damaged (כִּי בְּחִינַת הָאִישׁ שֶׁלּוֹ נִפְגָּם), and therefore the mar’eh also was damaged (וְעַל כֵּן הַמַּרְאֶה גַּם כֵּן נִפְגָּם). And when the mar’eh [appearance] is damaged (וּבְהִיּוֹת הַמַּרְאֶה נִפְגָּם), then the to’ar [form] itself is again corrupted (הִנֵּה עוֹד חוֹזֵר וּמִתְקַלְקֵל הַתֹּאַר עַצְמוֹ), which is the matter of the madregot [levels]—the parts themselves (שֶׁהוּא עִנְיַן הַמַּדְרֵגוֹת, הַחֲלָקִים עַצְמָם)—which had been upheld by the mar’eh [appearance] resting upon them (שֶׁהָיוּ מִתְחַזְּקִים עַל יְדֵי הַמַּרְאֶה הַשּׁוֹרֶה אֲלֵיהֶם). And this is, “and his form [was more marred] than that of the sons of men” (וְזֶהוּ "וְתֹאַרוֹ מִבְּנֵי אָדָם").

And know also that there are adam [man] and ben adam [son of man] (וְתֵדַע גַּם כֵּן שֶׁיֵּשׁ אָדָם וּבֶן אָדָם), for adam [man] is the supernal mar’eh [appearance], in the aspect of the face of Adam (כִּי אָדָם הוּא הַמַּרְאֶה הָעֶלְיוֹן שֶׁבְּבְחִינַת פְּנֵי אָדָם), while ben adam [son of man] is lower than it, drawn from it as a branch from the bough (וּבֶן אָדָם הוּא פָּחוֹת מִמֶּנּוּ, וְנִמְשָׁךְ מִמֶּנּוּ כַּעֲנָף מִן הַנּוֹף). And when the corruption intensifies (וּבְהִתְגַּבֵּר הַקִּלְקוּל), it reaches the point that he no longer has even the mar’eh [appearance] of a ben adam [son of man] (יָגִּיעַ עַד שֶׁאֲפִלּוּ מַרְאֶה בֶן אָדָם אֵין לוֹ). Therefore it says, “and his form [was more marred] than that of the sons of men” (וְעַל כֵּן אָמַר "וְתֹאַרוֹ מִבְּנֵי אָדָם").