**(The world of Tohu-Chaos, the world of Tikkun-Repair, the connection of the three upper Sefirot with the seven lower ones, Yisroel Saba, Tevunah, the seven Repairs, and the thirteen Repairs of the Beard.) 119. The Sages noted,¹⁴⁹ – Genesis 1:1). “At first the world was created through the attribute of Judgment. He saw that the world could not withstand this so He joined¹⁵⁰-שיתוף (Joining), in which two conducts act in partnership, thus tempering each other. the attribute of Mercy to it.” For this reason, the Torah begins with the name Eloh”im-אלהי״ם, signifying Judgment, and only later, in order to soften its nature¹⁵¹אלהי״ם. This is indicated by the fact that the numerical value of the word for nature-HaTeva-הטבע is 86, which is the same numerical value as the name Eloh”im-אלהי"ם. See at greater length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of His Title (Shaar HaKinuy). the name *HaShem-*יהו"ה, which signifies mercy is used, as is written “On the day that *HaShem-*יהו"ה God-אלהי״ם made Earth and Heaven.” The primary and fixed nature of the world is that of Judgment, since it was originally created through this attribute. Mercy, however, is added to the world to soften its natural harshness in accordance to the degree of man’s righteousness. Conversely, to the degree of his transgressions, it is withdrawn, resulting in a regression to its primary nature.

footnotes: ¹⁴⁹ See Rashi to the first verse in the Torah (Bereshit ¹⁵⁰ This is the concept of Shitoof ¹⁵¹ The nature of the world is generally severe since its source is in the Divine name Eloh”im-

120. As explained previously the name of Ban-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה), indicates absolute judgment, and the name of Mah-45 (יו״ד ה״א וא״ו ה״א), indicates mercy. As such the Sefirot were first ordered through this aspect of Ban-ב״ן-52. Because the conduct of judgment, in and of itself, could not bring about *HaShem’s-*יהו"ה ultimate intent in creation, flaws resulted.¹⁵²), that making man a free agent though the creation of free choice between good and evil. These flaws are described as the shattering and fall of the vessels.¹⁵³) took place because of the inherent incompatibility of the sefirot of Tohu, in that each was absolute in its characteristic and therefore unsympathetic to the others. Because of this one quality could not coexist with the other. This stage of creation is referred to as the World of Nekudim-Points or Tohu-Chaos, during which the light and revelation intended for the ultimate good, was withdrawn. This is alluded to in the verse,¹⁵⁴ “And these are the kings that reigned in the land of Edom before there reigned any king of the Children of Israel.”¹⁵⁵ Edom (“red”),¹⁵⁶ indicates Judgment, alluding to the named of Ban-ב״ן-52, the World of *Tohu-*Chaos. Each of the kings of Edom indicates one of the Sefirot of Tohu as follows; Bela ben Beor – Daat Yovav & Chusham – Chesed & Gevurah Hadad ben Badad – Tiferet Samlah – Netzach Shaul – Hod Baal Chanan ben Achbor – Yesod and Hadar – Malchut Concerning each of these kings (with the exception of Hadar,) Scripture speaks of their demise, thus alluding to the shattering of their vessels. This was not the case with Hadar – Malchut, for at that stage the attributes of Mercy, alluded to by the name of *Mah-*מ״ה-45, was introduced in order to bring about the eventual Tikkun – Repair. What is meant here by death is not a total cessation but rather a descent to a lesser state of being as explained in the Zohar, Idra Rabba,¹⁵⁷ “They were nullified and withdrew from that state of being, not that they were totally nullified, but rather, whenever there is a descent from a higher level to a lower level, it is considered to be like death.” This concept is also explained in Zohar¹⁵⁸ on the verse “And the king of Egypt died.” Such is also the case whenever a person falls from his level of spiritual awareness.¹⁵⁹ This concept of death applies when an inner aspect is withdrawn from an external one, the inner aspect symbolizing the soul and the external one symbolizing the body. Therefore, when a conduct descends to a lower level, within which the higher aspect is no longer enclothed, it is considered to be similar to death.¹⁶⁰

footnotes: ¹⁵² The resulting flaws were not accidental but were, rather, intentional, in order to bring about the side that is the opposite of good (Sitra Achara ¹⁵³ The “shattering of the vessels” (Shevirat HaKeilim ¹⁵⁴ Genesis 37:31-39. ¹⁵⁵ Klach Pitchei Chochmah, Petach 36-55. ¹⁵⁶ The Divine attributes are symbolized by specific colors; red for judgment, white for kindness etc. ¹⁵⁷ Idra Raba, Naso p.135b. ¹⁵⁸ Zohar Shemot 19b. ¹⁵⁹ Zohar Mishpatim, p.216b; See Pitchei Chochmah V’Daat, Petach 61. ¹⁶⁰ The intellectual Sefirot of Tohu were not shattered. This is why Esav's – (Tohu) head is buried in Maarat HaMachpela, and why there are only eight kings listed.

121. After the shattering of these vessels, the aspect of Mercy-Rachamim, which is the conduct of Mah-מ״ה-45, was introduced and superimposed upon that of *Ban-*ב״ן-52, in order to soften its severity and to lead to the eventual rectification and complete goodness, which is *HaShem’s-*יהו"ה ultimate intent in Creation. This process is called the world of *Tikkun –*Repair (עולם התיקון).¹⁶¹

footnotes: ¹⁶¹ Klach Pitchei Chochmah, Petach 61.

122. This repair, comes about through the union of *Mah-*מ״ה-45 & Ban-ב״ן-52 and is a gradual process that is effected by three factors; man’s deeds, *HaShem’s-*יהו"ה Supernal intervention, and the various stages of time in His ultimate plan.¹⁶²

footnotes: ¹⁶² Ibid.

123. The principle of rectification also applies to the six Sefirot of *Zeir Anpin.*Through the merit of mankind, the three upper, intellectual Sefirot (Keter, Chochmah, and Binah) – Great Mercies, are invested within Zeir Anpin, thus affecting its maturation, resulting in goodness and blessing to the world. This is alluded to in the verse,¹⁶³ “Do not come in judgment with your servant.” (Mishpat-Justice refers Zeir Anpin).¹⁶⁴ This concept is also called *Shituf-*Joining. Keter, Chochmah, and Binah join with Zeir Anpin.

footnotes: ¹⁶³ Psalms 143:2. ¹⁶⁴ See Introduction to Tikkunei Zohar 17a-b

124. However, when Binah is joined with Zeir Anpin, only Malchut of Binah, its tenth part, does so. It therefore receives a distinct designation as a separate Stature-Partzuf containing ten sefirot, and is calledTevunah(תבונה).

125. The three lower Sefirot of Tevunah, Netzach, Hod, and Yesod, which represent Kindness, Judgment, and Mercy, become invested as an Ohr Pnimi-inner light within the six Sefirot of Zeir Anpin. Each of these Sefirot consists of ten subdivisions, totaling 90, the numerical value of the letter Tzaddi-צ.

126. Chesed, Gevurah, and Tiferet of Tevunah become an *Ohr Chozer-*Rebounding encompassing light, relative to Zeir Anpin. They too consist of ten subdivisions totaling 30, the numerical value of the letter Lamed-ל. The four upper Sefirot of Tevunah; Keter, Chochmah, Binah, and Daat, are Ohr Yashar- a direct encompassing light from a distance, in relation to Zeir Anpin, which consists of a total of 40 subdivisions, the numerical value of the letter Mem-ם. All these aspects together make up the word¹⁶⁵-צלם) of God.” “Image-Tzelem-צלם.”¹⁶⁶

footnotes: ¹⁶⁵ Genesis 1:27 – “He created him in the image (Tzelem ¹⁶⁶ Klach Pitchei Chochmah, Petach 127-128.

127. In that man’s nature and characteristics were created in a manner that hints at the supernal conducts, his soul consists of three components corresponding to *Tzelem-*צלם; The Neshama which is enclothed within him, the Chayah which encompasses above him closely, and the Yechidah which encompasses above him at a distance.¹⁶⁷ This is the meaning of the verse “God made man in his Image- *Tzelem-*צלם.” Kabbalah sometimes refers to the corresponding supernal conducts by these¹⁶⁸ names.¹⁶⁹, Ru’ach, Neshamah, Chayah, and the Yechidah essence). However, they are divided into the above three categories, with the Nefesh, Ru’ach and Neshamah being enclothed within him, the Chayah which encompasses him closely (Makif HaKarov), and the Yechidah which encompasses above him at a distance (Makif HaRachok).

footnotes: ¹⁶⁷ See Chapter 9:208-209. ¹⁶⁸ See Nefesh HaChaim, footnote on page 1. ¹⁶⁹ As mentioned before, the soul actualy consists of 5 primary levels (Nefesh

128. When mankind is meritorious, there is a *Shituf-*Joining of Tevunah itself with Zeir Anpin. However, when this is not the case, only Malchut of Tevunah, which is its tenth part, joins Zeir Anpin. This is considered to be a distinct Partzuf-Stature and is called the Second Tevunah¹⁷⁰ (תבונה שניה).¹⁷¹ of Malchut of Binah

footnotes: ¹⁷⁰ Klach Pitchei Chochmah, Petach 128-129 ¹⁷¹ Malchut

129. The matter of Tevunah only applies to the joining of Binah with Zeir Anpin. Otherwise, Binah is simply called Imma.

130. If mankind achieves greater merit, then a Joining-Shitufis affected between the level of Malchut of Chochmah, and Zeir Anpin. This too becomes a distinct Partzuf called Yisrael Saba (ישראל סבא), and similar to Tevunah, joins in an aspect of *Tzelem-צלם,*that is, one inner light and two encompassing ones. But when mankind is not so meritorious, only the Malchut of Yisroel Sabainfluences Zeir Anpin. This is called the Second Yisroel Saba (ישראל סבא שני),¹⁷² of Malchut of Chochmah. and also influences Zeir Anpin through the three aspects of *Tzelem-*צלם. Certainly, the influence of Chochmah is higher than that of Binah and requires greater merit.

footnotes: ¹⁷² Malchut

131. Daat may also affect Zeir Anpin, and with even greater merit, an influence from Keter may be brought about.

132. Essentially, Zeir Anpin consists of six Sefirot; Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod, but through the merits of mankind (MiLemata LeMaala – from below to above), or rectification (MiLeMaala Lemata – from above to below), this temporal world may also receive influence from Chochmah, Binah, and Daat (or Keter) by their joining with Zeir Anpin, thus increasing its stature to a conduct of ten Sefirot. Zeir Anpin is then considered to possess a Keter, Chochmah and Binah, in addition to its essential Sefirot. This matter applies after *Tikkun-*repair.

133. For this reason Zeir Anpin is generally considered to consist of six Sefirot, for being that they preceded Tikkun they are essential and constant, whereas that which issues after Tikkun may change.¹⁷³

footnotes: ¹⁷³ See GR’A to Sifra D’Tzniuta, Ch.1, pg. 3a.

134. Chochmah, Binah, and Daat are called Intellect. Therefore, their addition to the conduct of Zeir Anpin is regarded as an influence of “Intellect.” Likewise, just as man’s body is of this world and his soul, which transcends the world, resides in his brain, so too the joining of the higher conduct to the lower one is called an “Influence of Intellect.”¹⁷⁴

footnotes: ¹⁷⁴ See Sefer Mayim Adirim and Klach Pitchei Chochmah, Petach 101, 116 and 127.

135. It is written,¹⁷⁵ “May the power of the Lord-*Adonai-*אדנ"י be magnified.” When *HaShem-*יהו"ה, blessed is He, influences kindness, miracles and goodness towards the world, this is considered to be a magnification of his power and Lordship-*Adonai-*אדנ"י, since we only speak of His actions, as mentioned before. Conversely, when He conducts the world with severity and withholds His influence and revelation, His name is not magnified, but is rather diminished. This is called Katnut-Smallness or Immaturity. (This is symbolized by the stages of childhood in human development.) When Binah joins and influences the world, it is called Gadlut Rishon-The First or Initial Maturation and when there is a further joining and influence of Chochmah, it is called¹⁷⁶ Gadlut Sheini-The Second or Greater Maturation.¹⁷⁷) which adds to his maturity. This is called (Gadlut Rishon) Beginning maturity. Afterwards, he is influenced by the father (Chochmah) in Torah and mitzvoth, to bring him to the point of full maturity and responsibility, as a mature adult (Gadlut).

footnotes: ¹⁷⁵ Numbers 14:17 ¹⁷⁶ Klach Pitchei Chochmah, Petach 129. ¹⁷⁷ A small child lacks a mature intellect and therefore is chiefly motivated by his emotions. The first influence upon the child is from the mother (Binah

136. All the stages of life; embryonic (Ibur), infancy (Yenikah), childhood (Katnut), adulthood (Gadlut) etc., hint at the Divine conducts.¹⁷⁸ The embryonic stage (Ibur), in which the embryo is concealed and totally dependent on its mother for sustenance, is comparable to a time of severity, in which the world lacks merit and Divine revelation, as stated,¹⁷⁹ “I shall surely hide My face on that day.” It then is sustained solely through *HaShem’s-*יהו"ה grace and the merit of the patriarchs (Avraham, Yitzchak and Yaakov). This connection between the embryonic stage and *HaShem’s-*יהו"ה conduct in relation to His world, is hinted at in the scriptural verse,¹⁸⁰ “Just as you know not what the way of the wind is, or how the bones grow in the womb.” The bondage in Egypt,¹⁸¹ as well as our present state of exile, constitutes such a period. The state of the Jewish people during the exodus was comparable to infancy (Yenikah), marking the birth of the nation. However, since they had yet to receive Torah and Mitzvot, they lacked meritorious deeds. In like manner, there is a relationship between all of man’s life stages and the deeds of *HaShem-*יהו"ה in relation to His world.

footnotes: ¹⁷⁸ See at greater length in Shaar HaYichud of Rabbi DovBer of Lubavitch, translated as The Gate of Unity, Ch. 34-35, and the introductions and notes there. ¹⁷⁹ Deuteronomy 31:18 ¹⁸⁰ Ecclesiastes 11:5 ¹⁸¹ GR’A to Sifra D’Tzniuta, end of chapter one.

137. Revelation begins with Chochmah and therefore all subsequent conducts are potentially included within it. These are the thirty-two general paths (or ways) alluded to in the verse,¹⁸² “Please make Your ways known to me.”¹⁸³ Sefer Yetzirah therefore states that,¹⁸⁴ “He engraved thirty-two wondrous paths of Chochmah,” which correspond to the 10 sefirot and the 22 letters of the Hebrew alphabet, each of which indicates a separate conduct.¹⁸⁵

footnotes: ¹⁸² Exodus 33:13 ¹⁸³ See GRA, commentary on Zohar Chadash p. 89, end of Anaf 4. ¹⁸⁴ Sefer Yetzirah, Mishnah 1. ¹⁸⁵ GR’A, commentary on Sefer Yetzirah, Mishna 1.

138. Keter also influences Zeir Anpin through its two heads,¹⁸⁶ has three heads corresponding to Chessed-Kindness, Din-Judgment and Rachamim-Mercy, but two of them are considered to be more essential. (See chapter 2:10-12) Keter of Keter which is the *Gulgalta-*Skull, and Chochmah of Keter which is the Mocha-Brain.¹⁸⁷ and Binah of Keter.

footnotes: ¹⁸⁶ Actually, Keter ¹⁸⁷ According to the GR’A this influence comes from Chochmah

139. There are seven influences-Tikkunim of Keter of Keter, the first head, which are referred to by the following terms:
140. Skull-Gulgalta
141. The Crystal Dew-Talla D'Bdulcha
142. The Gaseous Membrane-Krooma D'Avirah
143. The White Hair of the Head-Amar Nakki
144. The Primal Desire or Will-Ra'ava D'Ra'avin (which is revealed in prayer) and is also called "The Forehead of Will"-Metzach Ratzon
145. Conscious Supervision-*Ashgacha P'Kicha-*Also called- The Eye-Aiyna
146. The Two Nostrils-Trayn Nukvin D'Pardashka- Also called- The Nose-*Chutmah.*¹⁸⁸ but, rather, counts each nostril separately. All these terms indicate types of influences¹⁸⁹ from Keter of Keter and, as such, are exceedingly hidden. They are collectively called The Seven of The Skull-Shiva D'Gulgalta.

footnotes: ¹⁸⁸ The GRA does not enumerate Talla D’Bedulcha ¹⁸⁹ GRA to Sifra D’tzniuta.

140. Chochmah of Keter, which is the second head, and is called, The Hidden Brain-Mocha Stima'ah; possesses thirteen influences-Tikkunim, that influence downward. These are the thirteen attributes of Mercy which were given over to Moshe.¹⁹⁰ They are:
141. E-L – Benevolent G-d
142. Rachum – Compassionate
143. V'Chanun – and Gracious
144. Erech – Long (slow)¹⁹¹-Long Suffering (slow to anger), is counted as two, as stated in Talmud Bavli, Bava Kama 50b, “Long suffering to the righteous, as well as to the wicked.”
145. Apayim – Suffering (to anger)
146. V'Rav Chessed – and Abounding in Kindness
147. V'Emet – and Truth
148. Notzer Chesed – He Preserves Kindness¹⁹²-He preserves kindness for two thousand generations, is also counted as two.
149. L'Alaphim – for two thousand generations
150. Noseh Avon – Pardoning Iniquity
151. VaPeshah – and Transgression
152. V'Chata'a – and Sin
153. V'Nakeh¹⁹³-He preserves kindness, is a higher level than V’Nakeh- and HE cleanses, since there, kindness is stated explicitly, whereas here, the shortcoming of the recipient of kindness are recognized. Therefore, V’Nakeh only applies to the penitent. – and He Cleanses.

footnotes: ¹⁹⁰ See Exodus 34:6-7. ¹⁹¹ Erech Apayim ¹⁹² Notzer Chesed L’Alalaphim ¹⁹³ From here we see that Notzer Chesed

141. There are thirteen corresponding phrases in the book of Micha (7:18-20). They are:
142. Mi E-l Kamocha – Who is a God like You
143. Nos'eh Avon – Who pardons iniquity
144. V'Over Al Peshah – and forgives transgression
145. L'She'erit Nachalato- for the remnant of His Heritage
146. Lo Hechezik La'ad Apo – He does not maintain His wrath forever
147. Ki Chafetz Chesed Hu- for He desires to do Kindness
148. Yashuv Yerachamenu – He will again show us mercy
149. Yichbosh Avonoteinu – He will suppress our iniquities
150. Vetashlich BiMtzulot Yam Kol Chatotam – and You will cast all their sins into the depths of the sea
151. Titen Emet L'Yaakov – Give truth to Yaakov
152. Chesed L'Avraham – Kindness to Abraham
153. Asher Nishbata LaAvoteinu – which you swore unto our fathers
154. M'Yimei Kedem – from the days of old.¹⁹⁴

footnotes: ¹⁹⁴ See Klach Pitchei Chochmah, Petach 105-108.

142. Notzer Chesed is called the “Upper Mazal” and V'Nakeh is called the “Lower Mazal” and, as such, they sometimes influence jointly. These two are the most essential of the thirteen attributes. They are called Mazal-מזל in that they are good influences that flow down-*Nozel-*נוזל from *HaShem-*יהו"ה, blessed is He,**and are non-reactive to human deed,¹⁹⁵ as written,¹⁹⁶ “I will be gracious to whomever I will be gracious.” The word Mazal-מזל is of the same root as Nozel-נוזל, which means to flow down. Concerning this the sages stated “Procreation, Health, and Livelihood are not determined by merit, but rather by Mazal.”¹⁹⁷

footnotes: ¹⁹⁵ See Talmud Bavli, Brachot 7a. ¹⁹⁶ Exodus 33:19 ¹⁹⁷ Talmud Bavli, Moed Katan 28a; Also see Zohar Naso, 134a and Pekudey 244b.

143. As stated previously, the characteristics of man hint at the supernal conducts. So too, the human beard hints at these attributes. They are therefore called, “the thirteen influences of the beard – Yud Gimel Tikunei Dikna.” Because hair is tubular, influence from the brain is drawn down through them. Furthermore, in that they are very narrow, this influence is exceedingly constricted and hidden. This is so, because the influence comes through Chochmah of Keter, which is somewhat less merciful in comparison to Keter of Keter. As a result, it is possible to perceive matters pertaining to a person’s thoughts by observing his hair.¹⁹⁸ However, these matters are extremely hidden and only perceptible to those who are greatly versed in physiognomy (Chochmat HaPartzuf) as explained in Zohar.¹⁹⁹

footnotes: ¹⁹⁸ GRA commentary on Shir HaShirim 6:15. ¹⁹⁹ See Zohar Naso, starting from page 131; Also see Etz Chaim, Shaar Arich Anpin, Ch. 9; Also see Sifra D’Tzniuta, beginning of Ch. 2.