Daf 132a (דַּף קל״ב ע״א)

And these are the thirteen adornments of the supernal holy beard (וְאִינּוּן תְּלֵיסָר תִּקּוּנִין דְּדִיקְנָא עִלָּאָה קַדִישָׁא), hidden of the hidden ones (טְמִירָא דִּטְמִירִין), mighty (תַּקִּיפִין), to break and to subdue all harsh decrees of judgment (לְתַּבְרָא וּלְאַכְפְּיָיא כָּל גִּזְרֵי דִּינִין). Who sees the supernal holy beard (מַאן חָמֵי דִּיקְנָא עִלָּאָה קַדִּישָׁא), the hidden of the hidden which is not covered from it (טְמִירָא דִּטְמִירִין דְּלָא אַכְסִיף מִנֵּיהּ)—Some say: which was covered (נ״א: אִתְכְּסֵי). And because of this, all the hairs are coarse (וּבְגִין כָּךְ, כָּל שַׂעֲרוֹי קְשִׁישִׁין), and mighty in their adornments (וְתַקִיפִין בְּתִקּוּנוֹי).

And if you say (וְאִי תֵּימָא), if so, behold the hairs below (אִי הָכִי הָא שַׂעְרֵי דִּלְתַתָּא), they are black (אִינּוּן אוּכָמֵי), why then are they not like these (אֲמַאי לָא הֲווֹ דָּא כְּדָּא). For it is taught, it is written (דְּתַנְיָא כְּתִיב), (Shir haShirim 5) “His locks are curled, black as a raven” (קְווּצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב). And it is written (וּכְתִיב), (Daniel 7) “And the hair of His head like pure wool” (וּשְׂעַר רֵישֵׁיהּ כַּעֲמַר נְקֵא). There is no difficulty (לָא קַשְׁיָא): this is the supernal beard (הָא בְּדִיקְנָא עִלָּאָה), and this is the lower beard (הָא בְּדִיקְנָא תַּתָּאָה). And because of this, when the Orayta was given to Yisrael (וְעַל דָּא, כַּד אִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל), it was given with black fire upon white fire (אִתְיְיהִיבַת בְּאֵשׁ שְׁחוֹרָה עַל גַּבֵּי אֵשׁ לְבָנָה). And the essence of the matter (וְעִקָּרָא דְּמִלָּה), because these hairs, since they are found from the brain to draw to the lower brain (מִשּׁוּם דְּהָנֵי שַׂעְרֵי בְּגִין דְּמִמּוֹחָא אִשְׁתְּכָחוּ לְאִתְמַשְּׁכָא לְמוֹחָא דִּלְתַּתָּא), and they are above, from the beard alone (וְאִינּוּן לְעֵילָּא מִן דִּיקְנָא דִּיקְנָא בִּלְחוֹדוֹי הוּא). And all the adornments are found by themselves (וְכָל תִּקּוּנוֹי בִּלְחוֹדֵיהוֹן אִשְׁתְּכָחוּ). The beard by itself (דִּיקְנָא בִּלְחוֹדוֹי). And the hairs by themselves (וְשַׁעְרֵי בִּלְחוֹדַיְיהוּ).

The first adornment is the adornment that begins from the head of the hairs of the head (תִּקּוּנָא קַדְמָאָה תִּקּוּנָא דְּשָׁארִי מֵרֵישָׁא דְּשַׂעֲרֵי דְּרֵישָׁא). And it was taught (וְתָאנָא), all the adornments of the beard are not found except from the brain of the head (כָּל תִּקּוּנֵי דִּיקְנָא לָא אִשְׁתְּכַח אֶלָּא מִמּוֹחָא דְּרֵישָׁא)—Some say: from the adornments of the head (נ״א: מִתִּקּוּנֵי דְּרֵישָׁא)—and here it is not explained so (וְהָכָא לָא פָּרִישׁ הָכִי), for it is not so (דְּהָא לָא הֲוִי). Rather, this adornment, that descends from the head of the hairs of the head (אֶלָּא תִּקּוּנָא דָּא, דְּנָחִית מִן רֵישָׁא דְּשַׂעְרֵי דְּרֵישָׁא), thus it is found (הָכִי אִשְׁתְּכַח). [Text missing here] (חֲסֵר כָּאן). And from this beard is made known (וּמֵהַאי דִּיקְנָא אִשְׁתְּמוֹדַע), all that is in the head (כָּל מַה דַּהֲוִי בְּרֵישָׁא), of the thousand hidden worlds (דְּאֶלֶף עָלְמִין דְּחַתִּימִין)—Some say: a thousand sealed worlds (נ״א: אֶלֶף עָלְמִין חֲתִימִין)—in the bond of purity (בְּעִזְקָא דְּדַכְיָא). A bond that includes all bonds (עִזְקָא, דְּכָלִיל כָּל עִזְקִין).

The length of every hair (אוֹרְכָּא דְּכָל שַׂעֲרָא), that descends from before the ears (דְּנָחִית מִקַּמֵּי אוּדְנוֹי), is not long (לָא הֲוִי אֲרִיכָא). And this one is not joined with that one (וְלָא אִתְדְּבַק דָּא בְּדָא), and they do not descend (וְלָא נַחְתִּין)—Some say: all of them (נ״א: דְּכֻלָּא) these hairs (אִלֵּין שַׂעֲרִין). From the time they flow, they are drawn (מִכַּד נַגְדִּין אִתְמַשְּׁכָן)—Some say: rather, from the time they descend, these hairs, they flow and are drawn (נ״א: אֶלָּא מִכַּד נַחְתִּין אִלֵּין שַׂעֲרִין. נַגְדִּין וְאִתְמַשְּׁכָן)—and they hang (וְתַלְיָין). And the service of the first adornment (וְשִׁירוּתָא דְּתִקּוּנָא קַדְמָאָה), thirty-one hooks (תְּלָתִין וְחַד קוֹצֵי), they are weighed (שְׁקִילָן), drawn until the beginning of the mouth (אִתְמַשְּׁכָן עַד רֵישָׁא דְּפוּמָא). And three hundred and ninety threads are found in every hook (וּתְלַת מְאָה וְתִשְׁעִין נִימִין אִשְׁתַּכְּחָן בְּכָל קוֹצָא וְקוֹצָא).

Thirty-one hooks weighed (תְּלָתִין וְחַד קוֹצֵי שְׁקִילִין), which were in the first adornment mighty (דַּהֲווּ בְּתִקּוּנָא קַדְמָאָה תַּקִּיפִין), to subdue below (לְאַכְפְּיָיא לְתַתָּא), according to the number of El (כְּחוּשְׁבָּן אֵ״ל). What is El (מַהוּ אֵ״ל). Mighty, able (תַּקִּיף יָכוֹל). And in every hook (וּבְכָל קוֹצָא וְקוֹצָא), thirty-one worlds are distinguished (מִתְפָּרְשִׁין תְּלָתִין וְחַד עָלְמִין), mighty, ruling (תַּקִּיפִין שָׁלְטִין), to extend—Some say: to be spread (נ״א: לְאִתְפַּשְׁטָא)—Some say: to subdue and to spread (נ״א: לְאַכְפְּיָא וְאִתְפַּשְׁטוּ)—neither on this side nor on that side (ל״א בְּהַאי סְטַר, וְל״א בְּהַאי סְטַר). And every world from it (וְכָל עָלְמָא וְעָלְמָא מִנֵּיהּ), is separated into a thousand hidden worlds for great delight (מִתְפְּרַשׁ לְאֶלֶף עָלְמִין דִּכְסִיפִין לְעִדּוּנָא רַבָּא). And all is concealed in the beginning of the beard (וְכֹלָּא סָתִים בְּרֵישָׁא דְּדִיקְנָא), which is entirely mighty (דְּכָלִיל תַּקִּיפָא), and included in this El (וּכְלִילָן בְּהַאי אֵ״ל). And with all this (וְעִם כָּל דָא), this El is subdued to mercy (הַאי אֵ״ל אִתְכַּפְיָיא לְרַחֲמֵי), the mercies of Atik Yomin (דְּרַחֲמֵי דְּעַתִּיק יוֹמִין), and it was sweetened (אִתְבַּסֵּם), and included and spread in it (וְאִתְכְּלַל וְאִתְפָּשַּׁט בֵּיהּ).

Why until the mouth (אֲמַאי עַד פּוּמָא). Because it is written (מִשּׁוּם דִּכְתִּיב), (Daniel 7) “The judgment was set, and the books were opened” (דִּינָא יְתִיב וְסִפְרִין וְגוֹ׳). What is ‘the judgment was set’ (מַאי דִּינָא יְתִיב). It sat in its place where it does not rule (יְתִיב לְאַתְרֵיהּ דְּלָא שַׁלְטָא). This is what is written (הֲדָא הוּא דִכְתִיב), (Isaiah 9) “Wonderful Counselor, El Gibbor” (פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר). El who is mighty (אֵל דְּהוּא גִּבּוֹר), and it was sweetened in the holy beard of Atik Yomin (וְאִתְבְּסָם בְּדִיּוּקְנָא קַדִּישָׁא דְּעַתִּיק יוֹמִין)—Some say: in the holy beard (נ״א: בְּדִיקְנָא קַדִּישָׁא). And the mystery of what is written (וְרָזָא דִּכְתִיב), “Who is El like unto You” (מִי אֵל כָּמוֹךָ), concerning Atik Yomin it is said (בְּעַתִּיק יוֹמִין אִתְּמַר), in the first adornment of the supernal holy beard (בְּתִקּוּנָא קַדְמָאָה דְּדִיקְנָא קַדִּישָׁא עִלָּאָה).

The first world (עָלְמָא קַדְמָאָה), that goes forth from the first adornment (דְּנָפִיק מִתִּקוּנָא קַדְמָאָה), rules and descends (שַׁלִּיט וְנָחִית). And it ascends to thousands of thousands and myriads of myriads, masters of shields (וְסָלִיק לְאֶלֶף אַלְפִין וְרִבּוֹא רִבְּבָן מָארֵי תְּרִיסִין). And from it they are united (וּמִנֵּיהּ מִתְאַחֲדִין), in a vessel, in a great bond (בְּקִסְטָא בְּעִזְקָא רַבָּא).

The second world (עָלְמָא תִּנְיָינָא), that goes forth from this adornment (דְּנָפִיק מֵהַאי תִּקּוּנָא), rules and goes forth, and descends and ascends (שַׁלִּיט וְנָפִיק, וְנָחִית וְסָלִיק), to seventy-five thousand levels, masters of noise (לְשִׁבְעָה וְחַמְשִׁין אֶלֶף דַּרְגִּין, מָארֵי דִּיבָבָא). And they are united from it (וּמִתְאַחֲדָן מִנֵּיהּ), to subdue in a white thread (לְאַכְפְּיָיא בְּקוּדְלָא בְּחִיוָּרָא)—Some say: in a thorn (נ״א: בְּחִיזְרָא).

The third world (עָלְמָא תְּלִיתָאָה), that goes forth from this adornment (דְּנָפִיק מֵהַאי תִּקּוּנָא), rules and descends (שַׁלִּיט וְנָחִית), and ascends to ninety-six thousand, masters of wailing (וְסָלִיק לְצ״ו אַלְפִין מָארֵי דִּילָלָה). And they are united from it (וּמִתְאַחֲדָן מִנֵּיהּ), in a flame to the crown (בְּבוּסִיטָא לְקוּסְטִירָא)—Some say: like a flame to a crown (נ״א: כְּבוּסִינָא לְקוּסְרָא)—in a bent flame (בְּבוּצִינָא קְמוּרָא). And from this adornment (וּמֵהַאי תִּקּוּנָא), all of them are subdued (מִתְכַּפְיָין כֻּלְּהוּ), and are sweetened in the bitterness of tears (וּמִתְבַּסְּמָן בִּמְרִירָא דְּדִמְעִין), that are sweetened in the Great Sea (דְּמִתְבַּסְּמִין בְּיַמָּא רַבָּא).

Who sees this adornment of the holy beard (מַאן חָמֵי תִּקּוּנָא דָא, דְּדִיקְנָא קַדִּישָׁא), supernal, precious (עִלָּאָה, יַקִּירָא), that is not covered from it (דְּלָא אַכְסִיף מִנֵּיהּ) Some say: preciousness (נ״א: יְקִירוּתָא). Who sees the concealment of the hooks of the hairs (מַאן חָמֵי טְמִירוּתָא דְּקוֹצִין דְּשַׂעֲרֵי), that hang from this Ancient One (דְּתַּלְיָין מֵהַאי סָבָא). He sits in the crown of crowns (יְתִיב בְּעִיטְרָא דְּעִטְרִין), crowns of all crowns (עִטְרִין דְּכָל עִטְרִין). Crowns that are not included in crowns (עִטְרִין דְּלָא אִתְכָּלָלוּ בְּעִטְרִין). Crowns that are not like other crowns (עִטְרִין דְּלָא כִּשְׁאָר עִטְרִין). Crowns, from which the crowns below are united (עִטְרִין, דְּעִטְרִין דִּלְתַּתָּא מִתְאַחֲדָן מִנְּהוֹן). And because of this (וּבְגִין כָּךְ), these adornments are the adornments from which the lower ones are united (הָנֵי תִּקּוּנִין, אִינּוּן תִּקּוּנִין דִּלְתַּתָּא מִנְּהוֹן מִתְאַחֲדִין).

The adornments that are adorned (תִּקּוּנֵי דְּאִתְתְּקַן), which are necessary for blessing (דְּאִצְטְרִיךְ לְאִתְבָּרְכָא), for one who seeks blessing (מַאן דְּבָעֵי בְּרָכָה). For all the adornments that are adorned before them (דְּכָל תִּקּוּנִין דְּאִתְתְּקַן בְּקָבְלֵהוֹן), blessings are found (בִּרְכָאן מִשְׁתַּכְּחִין)—Some say: toward them (נ״א: לְקַבֵּלֵיהוֹן)—and what is done is done (וְאִתְעָבִיד מַה דְּאִתְעָבִיד). All is included in these adornments (כֹּלָּא כָּלִיל בְּהָנֵי תִּקּוּנִין). All is uplifted to meet the adornments of the mighty King (כֹּלָּא זַקְפָן לָקָבְלֵיה תִּקּוּנִין דְּמַלְכָּא תַּקִּיפָא), Ancient, hidden of all (עַתִּיקָא, סְתִימָא דְּכֹלָּא). And all of them are sweetened from these adornments (וְכֻלְּהוּ אִתְבַּסְּמָן מִתִּקּוּנִין אִלֵּין)—of the Ancient King (דְּמַלְכָּא עַתִּיקָא).