Daf 129a (דַּף קכ״ט ע״א)

And every lock and lock (וְכָל קוֹצָא וְקוֹצָא) contains four hundred and ten strands of hair (אִית בֵּיהּ אַרְבַּע מְאָה וָעֶשֶׂר נִימֵי דְּשַׂעְרֵי), corresponding to the numerical value of Kadosh [holy] (כְּחוּשְׁבַּן קָדוֹ״שׁ). And every strand and strand (וְכָל נִימָא וְנִימָא) flames through four hundred and ten worlds (לָהִיט בְּאַרְבַּע מְאָה וָעֶשֶׂר עָלְמִין). And every world and world (וְכָל עָלְמָא וְעָלְמָא) is hidden and concealed (סָתִים וְגָנִיז), and none knows them except Him (וְלֵית דְּיֵדָע לוֹן, בַּר אִיהוּ). And it flames into seven hundred and ten regions (וְלָהִיט לְשֶׁבַע מְאָה וָעֶשֶׂר עִיבָר), [some say: into four hundred and ten regions] (ס״א לְאַרְבַּע מְאָה וָעֶשֶׂר עִיבָר). And in every strand and strand (וּבְכָל נִימָא וְנִימָא), there is a spring that issues from the hidden brain (אִית מַבּוּעָ דְּנָפִיק מִמּוֹחָא סְתִימָאָה), from behind the wall (דְּבָּתַר כּוּתְלָא), and shines and flows within that strand (וְנָהִיר וְנָגִיד בְּהַהוּא נִימָא), to the strands of Ze’ir Anpin (לְנִימִין דִּזְעֵיר אַנְפִּין). And from this his brain is rectified (וּמֵהַאי מִתְקַּן מוֹחֵיהּ), [some say: his brain is nourished] (ס״א מִתְזַן מוֹחֵיהּ). And then that brain flows (וּכְדֵין, נָגִיד הַהוּא מוֹחָא) into thirty-two paths (לִתְלָּתִין וּתְרֵין שְׁבִילִין). And every lock and lock flames (וְכָל קוֹצָא וְקוֹצָא מִתְלַהֲטָן) and hangs (וְתַלְיָין). They are rectified with a fitting rectification (מִתְתַּקְּנָן בְּתִקּוּנָא יָאֶה), with a beautiful rectification (בְּתִקּוּנָא שַׁפִּירָא). They cover the skull (מְחַפְּיָין עַל גּוּלְגַּלְתָּא). The pointed ends of the strands are arranged (מִתְתַּקְנֵי קוֹצֵי דְּנִימִין), from this side and from that side upon the skull (מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא עַל גּוּלְגַּלְתָּא). And it was taught (וְתָאנָא): every strand and strand (כָּל נִימָא וְנִימָא) is called (אִקְרֵי), [some say: is] (ס״א אִיהִי), an anointing from a spring (מְשִׁיכָא מִמַּבּוּעַ), [some say: from springs] (ס״א מִמַּבּוּעִין), [some say: and they are springs] (ס״א וְאִינוּן מְבוּעִין), hidden (סְתִימִין), which issue from the hidden brain (דְּנָפְקִין מִמּוֹחָא סְתִימָאָה). And it was taught (וְתָאנָא): from the hair of a human being (מִשַׂעֲרוֹי דְּבַר נָשׁ), it is known what he is (אִשְׁתְּמוֹדַע מַאי הוּא), whether [he is of] judgment or mercy (אִי דִּינָא אִי רַחֲמֵי), from when forty years have passed over him (מִכַּד עַבְרִין עֲלוֹי אַרְבְּעִין שְׁנִין). And even when he is young (וַאֲפִילּוּ כַּד אִיהוּ עוּלֵם), in his hair, in its arrangement (בְּשַׂעֲרֵיהּ בְּתִיקּוּנֵיהּ), [some say: in his image] (ס״א בְּדִיוּקְנֵיהּ), [some say: in his beard] (ס״א בְּדִיקְנֵיהּ), and in the eyebrows of his eyes (וּבִגְבִינֵי עֵינוֹי).

The points of the hairs (קוֹצִין דְּשַׂעֲרֵי), are suspended in pure arrangements, like a pure lamb, until the shoulders (תַּלְיָין בְּתִקּוּנֵי נַקְיֵי כַּעֲמַר נְקֵא עַד כִּתְפּוֹי). Do you think until the shoulders? (עַד כִּתְפּוֹי סַלְּקָא דַּעְתָּךְ). Rather, until the head of the shoulders (אֶלָּא עַד רֵישֵׁי דְּכִתְפּוֹי), for no mane is seen there (דְּלָא אִתְחֲזֵי קוּדְלָא). Because it is written (מִשּׁוּם דִּכְתִּיב): “For they turned unto Me the back and not the face” (כִּי פָנוּ אֵלַי עוֹרֶף וְלֹא פָנִים) (Jeremiah 2). And the hair ascends after the ears (וְשַׂעֲרָא סָלִיק אֲבַתְרוֹי דְּאוּדְנִין), not to cover upon them (דְּלָא לְחַפְּיָיא עֲלוֹי), as it is written (דִּכְתִּיב): “That Your ears may be attentive” (לִהְיוֹת אָזְנֶיךָ פְּקוּחוֹת).

The hair which goes forth behind the ears (שַׂעֲרָא דְּנָפִיק מִבָּתַר אוּדְנוֹי), is entirely in balance (כּוּלֵיהּ בְּשִׁקּוּלָא). One does not go forth from the other (לָא נָפִיק דָּא מִן דָּא). A complete arrangement (תִּקּוּנָא שְׁלִים), a fitting arrangement (תִּקּוּנָא יָאֶה), a beautiful arrangement (תִּקּוּנָא שַׁפִּירָא). Yearning to behold (תָּאִיב לְמֵחמֵי). The yearning and joy of the Righteous (תִּיאוּבְתָּא וְחֶדְוָותָא דְּצַדִּיקַיָּיא), who are in Ze’ir Anpin (דְּאִינּוּן בִּזְעֵיר אַנְפִּין), to behold and to cleave in His arrangement (לְמֵחֱמֵי וּלְאִתְדַּבְּקָא בְּתִקּוּנוֹי), of Atika Setima’ah of all (דְּעַתִּיקָא סְתִימָאָה דְּכֹלָּא).

Thirteen strands of hair (י״ג נִימִין דְּשַׂעֲרִין) stand on this side and on that side of the skull (קַיְימֵי מֵהַאי סִטְרָא וּמֵהַאי סִטְרָא דְּגוּלְגַּלְתָּא), opposite His face (לָקֳבֵיל אַנְפּוֹי). And through them the hairs begin to divide (וּבְאִינּוּן שַׁרְיָין שַׂעֲרֵי לְאִתְפַּלְגָא). There is no left side in this Atika Setima’ah [Hidden Ancient One] (לֵית שְׂמָאלָא בְּהַאי עַתִּיקָא סְתִימָאָה); all is right side (כֹּלָּא יְמִינָא). Seen and not seen (אִתְחֲזֵי וְלָא אִתְחֲזֵי); hidden and not hidden (סָתִים וְלָא סָתִים). And this is in His arrangement (וְהַאי בְּתִקּוּנֵיהּ), how much more so within Him (כָּל שֶׁכֵּן בֵּיהּ). And concerning this (וְעַל הַאי), the children of Yisrael longed to test within their hearts (תָּאִיבוּ בְּנֵי יִשְׂרָאֵל לְצָרְפָא בְּלִבְּהוֹן), as it is written (דִּכְתִּיב): “Is Hashem among us, or is it nothingness?” (הֲיֵשׁ יְיָ בְּקִרְבֵּנוּ אִם אָיִן) (Exodus 17). Between Ze’ir Anpin, which is called Hashem (בֵּין זְעֵיר אַנְפִּין דְּאִקְרֵי יְיָ), and Arich Anpin, which is called Ein (וּבֵין אָרִיךְ אַנְפִּין דְּאִקְרֵי אַיִ״ן). Why were they punished? (אֲמַאי אִתְעֲנָשׁוּ). Because they did not do so with love (מִשּׁוּם דְּלָא עַבְדוּ בַּחֲבִיבוּתָא), but with testing (אֶלָּא בְּנִסְיוֹנָא). As it is written (דִּכְתִּיב): “And because they tested Hashem, saying: Is Hashem among us, or Ein?” (וְעַל נַסּוֹתָם אֶת יְיָ לֵאמֹר הֲיֵשׁ יְיָ בְּקִרְבֵּנוּ אִם אָיִן) (Exodus 17).

In the middle part of the hair (בְּפַלְגוּתָא דְּשַׂעֲרֵי), there goes one path which shines into two hundred and seventy worlds (אָזִיל חַד אָרְחָא דְּנָהִיר לְמָאתָן וְשִׁבְעִין עָלְמִין). And from it shines the path of Ze’ir Anpin (וּמִנֵּיהּ נָהִיר אָרְחָא דִּזְעֵיר אַנְפִּין), in which the Righteous are illuminated for the World to Come (דִּנְהִירִין בֵּיהּ צַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי). This is what is written (הֲדָא הוּא דִכְתִיב): “And the path of the righteous is like the light of dawn, that shines more and more until the perfect day” (וְאוֹרַח צַדִּיקִים כְּאוֹר נוֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם) (Proverbs 4). And from that path (וּמִן הַהוּא אָרְחָא), are separated six hundred and thirteen paths of Orayta (אִתְפָּרְשָׁא לְשִׁית מֵאָה וּתְלֵיסָר אוֹרְחִין דְּאוֹרַיְיתָא), which are divided in Ze’ir Anpin (דְּפָלִיג בִּזְעֵיר אַפִּין). As it is written regarding it (דִּכְתִּיב בֵּיהּ): “All the paths of Hashem are kindness and truth, etc.” (כָּל אָרְחוֹת יְיָ חֶסֶד וֶאֱמֶת וְגוֹ׳) (Psalms 25).

The forehead of the skull is the desire of desires (מִצְחָא דְגֻלְגַּלְתָּא רַעֲוָא דְרַעֲוִין), the desire of Ze’ir Anpin corresponds to that desire (רְעוּתָא דִזְעֵיר אַנְפִּין לָקָבְלֵי הַהוּא רְעוּתָא). Some say: the forehead of the skull is called “will”, for the desire of desires is revealed in that forehead, to correspond below (נ״א מִצְחָא דְגוּלְגַּלְתָּא, רָצוֹן אַקְרֵי. דְּהָא רְעוּתָא דְרַעֲוִין אִתְגַּלֵּי בְּהַהוּא מִצְחָא לְקַבֵּל דָּא לְתַתָּא). As it is written (דִּכְתִּיב): “And it shall be upon his forehead always, for acceptance, etc.” (וְהָיָה עַל מִצְחוֹ תָּמִיד לְרָצוֹן וְגוֹ׳) (Exodus 28). And that forehead which is called “will” (וְהַהוּא מִצְחָא דְּאִקְרֵי רָצוֹן), is the revelation of the entire head and skull (הוּא גִלּוּיָיא דְכָל רֵישָׁא וְגוּלְגַּלְתָּא), which is covered in four hundred and twenty worlds (דְּמִתְכַּסְּיָיא בְּאַרְבַּע מְאָה וְעֶשְׂרִין עָלְמִין), some say: four hundred and ten (נ״א וְעֶשֶׂר). And when it is revealed (וְכַד אִתְגַּלְיָא), the prayers of Yisrael are accepted (אִתְקַבְּלָא צְלוֹתְהוֹן דְּיִשְׂרָאֵל). When is it revealed? (אֵימָתַי אִתְגַּלְיָא).

Rabbi Shim‘on was silent (שָׁתִיק רַבִּי שִׁמְעוֹן). He asked a second time: when is it? (שָׁאַל תִּנְיָינוּת אֵימָתַי). Rabbi Shim‘on said to Rabbi El‘azar his son (אָמַר רַבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ): when is it revealed? (אֵימָתַי אִתְגַּלְיָא). He said to him (אָמַר לֵיהּ): at the time of the prayer of Minchah on Shabbat (בְּשַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה דְּשַׁבְּתָא) [רפ״ח]. He said to him: what is the reason? (אָמַר לֵיהּ מַאי טַעְמָא). He said to him (אָמַר לֵיהּ): because at that time, on weekdays, judgment is suspended below in Ze’ir Anpin (מִשּׁוּם דְּהַהִיא שַׁעֲתָא בְּיוֹמֵי דְּחוֹל, תַּלְיָא דִּינָא לְתַתָּא בִּזְעֵיר אַנְפִּין). And on Shabbat the forehead which is called “will” is revealed (וּבְשַׁבְּתָא אִתְגַּלְיָא מִצְחָא דְּאִתְקְרֵי רָצוֹן). At that time wrath is removed (בְּהַהִיא שַׁעֲתָא אִשְׁתְּכִיךְ רוּגְזָא). And desire is found (וְאִשְׁתְּכַח רַעֲוָא), and prayer is accepted (וּמִתְקַבְּלָא צְלוֹתָא). This is what is written (הֲדָא הוּא דִכְתִיב): “But as for me, my prayer is unto You, Hashem, in a time of favor” (וַאֲנִי תְפִלָּתִי לְךָ יְיָ עֵת רָצוֹן) (Psalms 69). And “a time of favor” is from Atik Yomin (וְעֵת רָצוֹן מֵעַתִּיק יוֹמִין), to reveal the forehead (לְגַלָּאָה מִצְחָא). And because of this, this verse was established to be said in the prayer of Minchah on Shabbat (וּבְגִין כָּךְ אִתְתָּקַּן הַאי קְרָא, לְמֵימְרֵיהּ בִּצְלוֹתָא דְּמִנְחָה בְּשַׁבְּתָא). Rabbi Shim‘on said to Rabbi El‘azar his son (אָמַר רַבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ): Blessed be you, my son, to Atik Yomin (בְּרִיךְ בְּרִי לְעַתִּיק יוֹמִין), for the desire of the forehead will be found at the time when it is needed (רַעֲוָא דְּמִצְחָא תִּשְׁכַּח בְּשַׁעֲתָא דְּתִצְטְרִיךְ לֵיהּ).

Come and see (תָּא חֲזֵי): in other times below (בִּשְׁאָר [ס״א בִּשְׁעָתָא] דִּלְתַתָּא), when the forehead is revealed, brazenness is found (כַּד אִתְגְּלֵי מִצְחָא אִשְׁתְּכַח חוּצְפָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “And you had a harlot’s forehead, you refused to be ashamed” (וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם) (Jeremiah 3). Come and see (תָּא חֲזֵי), in the remainder of those below (בִּשְׁאָר דִּלְתַתָּא), when the forehead of judgment is revealed (כַּד אִתְגַּלֵי מִצְחָא דִּינָא), judgment is aroused and found (אִתְעָר וְאִשְׁתְּכַח), and it becomes the forehead of providence (וְאִתְעֲבִיד מִצְחָא דְּאַשְׁגָּחוּתָא), for the guilty of the world (לְחַיְּיבֵי עָלְמָא), for those who are not ashamed of their deeds (לְאִינוּן דְּלָא מִתְכַּסְּפִי בְּעוֹבָדֵיהוֹן), as you say (כַּמָּה דְּאַתְּ אָמַר). But here (וְהָכָא), when the forehead is revealed (כַּד אִתְגַּלֵי מִצְחָא), yearning is found (תִּיּוּבְתָּא), some say: love (ס״א חֲבִיבוּתָא), and perfect desire is found (וְרַעֲוָא שְׁלִים אִשְׁתְּכַח). And all angers are removed and subdued before Him (וְכָל רוּגְזִין אִשְׁתְּכָכוּ וּמִתְכַּפְיָין קַמֵּיהּ).