281. The second Correction (formation): The hairs leave and ascend from the corner of the mouth to the other corner of the mouth opening, THAT IS, FROM ONE END TO THE OTHER END ABOVE THE UPPER LIP. They descend under the mouth, BELOW THE LOWER LIP, FROM THE BEGINNING to the other end, AND strands upon strands descend in a beautiful shape.
282. RABBI SHIMON SAID TO RABBI ABA: Rise Rabbi Aba. Rabbi Aba stood up, and opened by saying: When this Correction (formation) is shaped with the Correction (formation) of the King, IT IS like a ruling, great, handsome and mighty man. This is what is written: "Great is our Master, and of great power" (Tehilim 147:5). When he was established with the formation of the precious holy beard OF ARICH ANPIN and looks at it, THIS CORRECTION (FORMATION) is called by his light: "El, merciful... " (Shemot 34:6). THAT IS WHEN THE THIRTEEN BEARD CORRECTIONS (FORMATIONS) OF ARICH ANPIN SHINE UPON THE NINE BEARD CORRECTIONS (FORMATIONS) OF ZEIR ANPIN. THEN HIS SECOND CORRECTION (FORMATION) IS CALLED BY THE NAME MERCIFUL. This second Correction (formation) is established by another of the Corrections (formations) OF THE BEARD OF ZEIR ANPIN and it is called: "and truth" (Shemot 34:6), WHICH IS THE SEVENTH CORRECTION (FORMATION) OF THESE BEARD CORRECTIONS (FORMATIONS) OF ZEIR ANPIN. His face shines, MEANING THAT IT THEN CONTAINS THE FIRST THREE SFIROT, WHICH ARE THE SECRET OF: "A MAN'S WISDOM MAKES HIS FACE TO SHINE" (KOHELET 8:1).
283. We have learned that this Correction (formation) should have been called "pardons iniquity" (Michah 7:18), similar to THE SECOND CORRECTION (FORMATION) OF holy Atik. However, due to the path that departs HERE in the third Correction (formation), under the two nostrils where tiny rough hairs fill in this path, AND IT IS NOT CLEAR OF HAIR, LIKE THE THIRD CORRECTION (FORMATION) IN ARICH ANPIN, THEREFORE, it is not called here "pardons iniquity, and forgives the transgression" (Ibid.). It prevails somewhere else; THAT IS, IN THE FOURTH CORRECTION (FORMATION).
284. We have learned that Shin-Ayin-Hei (= 375) Chassadim are included in Chesed of Atik Yomin (Eng. 'Ancient of Days'), WHICH IS THE MEANING OF: "BUT TO CAIN AND HIS OFFERING HE HAD NO RESPECT (HEB. SHA'AH, SHIN-AYIN-HEI)" (BERESHEET 4:5). FOR HE DID NOT DESERVE THESE CHASSADIM OF ATIK YOMIN and all are referred to as Chassadim of old, as it is written: "Where are your former oaths of steadfast love (Heb. Chassadim)" (Tehilim 89:50). All are comprised in Chesed of holy Atik, who is concealed from all. And Chesed of Zeir Anpin is referred to as Chesed of the world (everlasting Chesed).
285. In the hidden book, he calls Chesed of old of Atik Yomin: "And abundant in love (Heb. Chesed)" (Shemot 34:6). In Zeir Anpin, CHASSADIM ARE simply REFERRED TO AS Chesed. Thus, it is written here IN THE THIRD CORRECTION (FORMATION) OF ZEIR ANPIN: "And abundant in Chesed," SINCE THE FIRST CORRECTION (FORMATION) IS "LONG" AND THE SECOND CORRECTION (FORMATION) IS "SUFFERING." THE THIRD CORRECTION (FORMATION) IS: "AND ABUNDANT IN CHESED" AS MENTIONED, SINCE HE RECEIVES HERE FROM THE ORIGINAL CHASSADIM OF ARICH ANPIN AND IS ALSO REFERRED TO AS ABUNDANT IN CHESED. It is written: "Keeping troth (Heb. Chesed) to thousands" (Ibid.) simply AND IT IS NOT WRITTEN: 'AND ABUNDANT IN CHESED,' SINCE HE SPEAKS THERE OF CHESED OF ZEIR ANPIN HIMSELF, WHICH IS REFERRED TO AS SIMPLY CHESED. We have explained that "abundant in Chesed" OF ARICH ANPIN leans towards Chesed OF ZEIR ANPIN, to illuminate to him and light the candles, MEANING THE SFIROT OF ZEIR ANPIN.
286. We have learned about this path that descends under the two nostrils OF ZEIR ANPIN. Tiny hairs occupy that path, which is not referred to as "forgives (lit. 'passes over') the transgression," since there is no room to pass over THE TRANSGRESSION. This is due to two reasons: Because of the hairs that occupy that path, it is a difficult passage for the passing OF CHOCHMAH THERE and because the passage of that path goes down only to the corners of the mouth and no further.
287. Therefore, it is written: "His lips like roses" (Shir Hashirim 5:13), namely, red like roses, "dropping flowing myrrh" (Ibid.), which is deep red, WHICH IS JUDGMENT. This path here, ABOVE THE LIPS, did not get firmly established in two colors, AS MENTIONED. THEREFORE, JUDGMENT IS APPARENT ON THE LIPS, THE MEANING OF THE RED COLOR. From here, whoever wishes to frighten HIS FRIEND IN AN EXTRAORDINARY MANNER strikes twice with his hand on that path.