Notzer Chesed

Notzer Chesed is the eighth correction of the thirteen corrections of the beard (Tikkunei Dikna), from which comes the influence of Abba Ila'ah (Supernal Father). It corresponds to the attribute of "He will suppress our iniquities" in the thirteen attributes mentioned by the prophet Micah.

Its Essence

It is explained that the two main corrections related to influence are "Notzer Chesed" and "V'nakeh," from which Abba Ila'ah (Supernal Father) and Ima Ila'ah (Supernal Mother) draw nourishment. As brought in Etz Chaim, Abba and Ima draw from the mazalot (spiritual channels) of Arich, Abba draws from the eighth mazal and Ima from the thirteenth mazal. Mazalot are aspects of hair alone. The concept is like the metaphor of a child nursing from its mother's breast - the child's existence has already been formed in the mother's womb, and what it nurses from the mother's breast affects the growth and multiplication of the child's limbs. Similarly, the meaning of "Abba draws from the eighth mazal" is that after Abba has already been emanated from the light of the Emanator, the growth and multiplication of Abba's light occurs through drawing from the eighth mazal.

This growth enables it to be in the aspect of a partzuf (spiritual countenance) and mochin d'gadlut (expanded consciousness), and then it can influence downward, allowing its Netzach-Hod-Yesod to become mochin (intellect) for Ze'ir Anpin, and from Ze'ir Anpin to the Nukva, Chochmah Tata'ah (Lower Wisdom), Malchut of Atzilut, to enliven the worlds of Beriah, Yetzirah, and Asiyah. Without this growth in the aspect of partzuf and mochin d'gadlut, it would not be able to influence downward through the descent of levels. Only after drawing from the eighth mazal, which comes from Chochmah Stima'ah (Concealed Wisdom) as mentioned in the Idra Zuta, from there the light of Abba grows and can influence downward. As is known, only one who is greater in wisdom can explain concepts to others, meaning that something higher can descend and lower itself further down. Therefore, after Abba draws from the mazal that extends from Chochmah Stima'ah, which is a very high level, it can influence downward. But before this, even though Abba and Ima clothe the arms of Arich Anpin, which are Chesed-Gevurah-Tiferet of Keter, they still did not have this growth and could not influence the mochin downward to Ze'ir Anpin and Nukva. This growth occurs only after receiving from Chochmah Stima'ah, which is much higher than the level of Chesed-Gevurah-Tiferet of Keter.

This tikkun serves as part of the ongoing daily service. For example, every day in the first blessing of the Shemoneh Esreh prayer, with the words "Koneh HaKol" (Owner of all), we draw from the mazal of Notzer to the mazal of V'nakeh.

In the Recitation of Tashlich

In the recitation of Tashlich, the Arizal's kavvanot (intentions) include drawing from the mazal of Notzer to the mazal of V'nakeh. According to the Arizal, this kavvanah is a special segulah to be saved from the evil inclination that disturbs a person, especially during Torah study.

And these are his words: The intention is that the place of judgment above is in the tikkun of "La'alafim" (to thousands), as we explained regarding the depths of the sea. "Notzer Chesed" is what suppresses iniquities, and the intention is to focus on drawing from that "Notzer Chesed," the mazal of Chesed, the Divine Name of Havayah with Yuds equaling the numerical value of Chesed, and from it to illuminate the light to "La'alafim," which is the ninth tikkun, and it is the Divine Name Ehyeh with Heys, which equals 161 with its 10 letters, and this equals "alafim" (thousands). It is called this because of the three Names that begin with the letter Alef, which are Ehyeh, Elohim, and Adonai. You should intend to sweeten Elohim and Adonai, which are called the depths of the sea, for Elohim and Adonai are the root of judgments, called the depths of the sea. Now, Ehyeh with Yuds, which equals 161 as mentioned, through the influence that Notzer Chesed influences into it, as mentioned, to "La'alafim" which equals 161, subsequently sweetens Elohim and Adonai, which begin with Alefs, even though they equal 161 which equals "alafim" (with 9 letters and including the kolel), and then "You will cast into the depths of the sea all their sins," which is the ninth tikkun of "Who is a God like You."

And then, those sins that a person committed, which are those harmful entities created through his sin, go down into the depths of the sea, and Samael and the Serpent, which are the shadow of death, do not draw from above, as the root of their nourishment, which are the judgments of Adonai and Elohim, has already been sweetened, and they do not draw from them.

Eight Princely Men

The root of the eight princely men is in the first eight tikkunim of the thirteen tikkunei dikna of Arich Anpin, which are in the aspect of makifim (encompassing lights). Because the tikkun of "Notzer Chesed La'alafim" is in the aspect of or pnimi (inner light), for "La'alafim" refers to "I will teach you wisdom, I will teach you understanding," as Abba and Ima draw from the two mazalot of Arich Anpin, and this drawing is in the aspect of or pnimi. But the first eight mazalot that precede the aspect of "La'alafim" are in the aspect of makifim, and from there is the root of the eight princely men.

The Illumination of Notzer Revealed at the Passing of a Tzaddik

In Igeret HaKodesh - Chapter 28, it is explained that at the time of the passing of exalted tzaddikim who served Hashem with love and self-sacrifice in their lifetimes, in the evening and morning Shema recitation, the aspect of "Abba draws from the eighth mazal" illuminates. This is the tikkun of "V'Notzer," the letters of which spell "Ratzon" (will), and it is also an et ratzon (favorable time) that is revealed and illuminates from above to below. Through this, they would elevate mayin nukvin (feminine waters) to Abba and Ima during the recitation of Shema, as is known (and similarly in Torah study which emerges from Chochmah). Through this, mayin dechurin (masculine waters) would be drawn down and descend from the tikkun of "V'Notzer Chesed," and these are what illuminate in a revealed manner at their passing, as is known that all the efforts of a person's soul during his lifetime, which were in a state of concealment and hiddenness, are revealed and illuminate from above to below at the time of his passing.

Now, through the revelation of the illumination of the tikkun of "V'Notzer Chesed" at their passing, Hashem's kindness illuminates from eternity to eternity upon those who fear Him, and effects salvations in the midst of the earth, to atone for the sins of the generation, even for intentional sins which come from the three impure kelipot (shells) below nogah, because the mazal of "Notzer" comes from the mocha stima'ah (concealed brain) of Arich Anpin, the source of the birrurim (clarifications) and the transformation of the darkness of the breaking of the vessels into the light of the world of tikkun.

The Difference Between "Rav Chesed" and "Notzer Chesed"

They said in the Zohar, "There is chesed and there is chesed," which are "Rav Chesed" and "Notzer Chesed." That is, Notzer Chesed is the kindness that the Holy One, blessed be He, performs through the tzaddikim, and this is "Notzer Chesed La'alafim," meaning the Holy One, blessed be He, preserves kindness for the tzaddikim who are called "alafim," representing "alef" of wisdom and "alef" of understanding. But the "Rav Chesed" that the Holy One, blessed be He, does for His own sake, for the maintenance of the world, as is His way to benefit His creations, is a great and abundant kindness to magnify His kindness with His creatures. And "Notzer Chesed" is when He contracts His Shechinah and illuminates the worlds according to the capacity of the recipients, like an eagle that hovers over its nest, touching and not touching, and the light "reaches and does not reach," for otherwise the worlds would be nullified from their existence due to the brilliance of the lights, and would become nothing. This is "the world is built with kindness." And regarding the kindness that comes through the arousal of the tzaddikim, it says "Bereishit" (In the beginning), for the sake of Israel who are called "reishit" (first), and they are the tzaddikim who are called Israel, as is known.