Daf 132b (דַּף קל״ב ע״ב)

It was taught (תָּאנָא). If Atik of Atikin (אִי עַתִּיק דְּעַתִּיקִין), the Holy of Holies (קַדִּישָׁא דְּקַדִּישִׁין), were not adorned with these adornments (לָא אִתְתְּקַּן בְּאִלֵּין תִּקּוּנִין), neither supernal nor lower ones would be found (לָא אִשְׁתְּכָחוּ עִלָּאִין וְתַתָּאִין). And all would be nothing, all would be nothing (וְכֹלָּא הֲוִי כֹּלָּא הֲוִי).

And it is taught (וְתַנְיָא), how precious are these—Some say: were adorned with these thirty-three (נ״א: אִתְתְּקַּן בְּאִלֵּין ל״ג)—adornments of the beard (זְהִירִין אִלֵּין תִּקּוּנֵי דְּדִיקְנָא). Until thirteen—Some say: of the lower ones (עַד תְּלֵיסַר [דְּלְתַתָּא])—and whenever these thirteen are found (וְכָל זִמְנָא דִּתְלֵיסָר אִלֵּין מִשְׁתַּכְּחִין), these lower ones are precious (זְהִירִין אִלֵּין דִּלְתַתָּא). And all (וְכֹלָּא). By the calculation of these thirteen (בְּחוּשְׁבָּנָא דְּאִלֵּין תְּלֵיסַר), is found the beard of the Ancient King, more precious than all (אִשְׁתְּכַח דִּיקְנָא דְּמַלְכָּא עַתִּיקָא יַקִּירָא מִכֹּלָּא).

All is in one, hidden and precious (כֹּלָּא בְּחַד אִיהוּ טְמִירָא וְיַקִּירָא). And because He is more precious and hidden than all (וּבְגִין דְּאִיהוּ יַקִּירָא וּטְמִירָא מִכֹּלָּא), He was not mentioned in the place of the Orayta (לָא אִדְכַּר בֵּיהּ בְּאַתָר דְּאוֹרַיְיתָא)—Some say: not mentioned in the Orayta (נ״א: לָא אִדְכַּר בְּאוֹרַיְיתָא)—and He was not revealed (וְלָא אִתְגַלְיָיא). But that beard was revealed (וּמַה דִּיקְנָא אִתְגַלְיָיא), the beard of the supernal High Priest (דִּיקְנָא דְּכַהֲנָא רַבָּא עִלָּאָה). And from this beard (וּמֵהַאי דִּיקְנָא), descends to the beard of the lower High Priest (נָחִית לְדִיקְנָא דְּכַהֲנָא רַבָּא דִּלְתַּתָּא).

What is the beard of the High Priest (מַאי דִּיקְנָא דְּכַהֲנָא רַבָּא). The beard of the High Priest is adorned with eight adornments (דִּיקְנָא דְּכַהֲנָא רַבָּא בִּתְמַנְיָא תִּקּוּנִין אִתְתָּקַּן). And because of this (וּבְגִין כַּךְ), eight adornments belong to the High Priest (תְּמַנְיָא תִּקּוּנִין לְכַהֲנָא רַבָּא), when the oil descends upon his beard (כַּד מִשְׁחָא נָחִית עַל דִּקְנֵיהּ). This is what is written (הֲדָא הוּא דִכְתִיב), (Psalms 133) “Like the precious oil upon the head, that ran down upon the beard, etc.” (כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן וְגוֹ׳). And from where do we know this (וּמְנָא לָן). As it is written (דִּכְתִּיב), (Psalms 133) “Behold, how good and how pleasant it is for brothers to dwell together in unity” (שֶׁבֶת אַחִים גַּם יָחַד). “Also” comes to include the High Priest below (גַּם לְרַבּוֹת כֹּהֵן גָּדוֹל דִּלְתַּתָּא). For whenever the High Priest below serves in the High Priesthood (דְּכָל זִמְנָא דְּכַהֲנָא רַבָּא דִּלְתַּתָּא מְשַׁמֵּשׁ בִּכְהוּנָא רַבָּא), so too, as it were, the High Priest above serves in the High Priesthood (כִּבְיָכוֹל כֹּהֵן גָּדוֹל דִּלְעֵילָּא מְשַׁמֵּשׁ בִּכְהוּנָא רַבָּא).

This is one adornment (דָּא תִּקּוּנָא חַד), of the beard of Atika, the Hidden One of all (דְּדִיקְנָא דְּעַתִּיקָא סְתִימָא דְּכֹלָּא). Rabbi Shimon said to him (אָמַר לֵיהּ רִבִּי שִׁמְעוֹן), “It is fitting for you, Rabbi Yitzchak (יָאוּת אַנְתְּ רִבִּי יִצְחָק), to gaze upon the preciousness of the adornments of the beard (לְמֵחֱמֵי בְּיָקִירָא דְּתִקּוּנֵי דְּדִיקְנָא), and the radiance of the countenance of Atik Yomin (וּסְבַר אַפֵּי דְּעַתִּיק יוֹמִין), Atika of Atikin (עַתִּיקָא דְּעַתִּיקִין). Blessed is your portion (זַכָּאָה חוּלָקָךְ), and blessed is my portion with you (וְזַכָּאָה חוּלָקִי עִמְּכוֹן) in the World to Come” (בְּעָלְמָא דְּאָתֵי).

The second adornment (תִּקּוּנָא תִּנְיָינָא): the hair is adorned (מִתְתָּקַן שַׂעֲרָא), from the beginning of the mouth (מֵרֵישָׁא דְּפוּמָא), until the other beginning of the mouth (עַד רֵישָׁא אַחֲרָא דְּפוּמָא), in an adornment weighed (בְּתִקּוּנָא שָׁקִיל).

Arise Rabbi Ḥizkiyah (קוּם רִבִּי חִזְקִיָּה), and stand in your place (וְקָאִים בְּקִיּוּמָךְ), and honor the preciousness of this adornment of the holy beard (וְאוֹקִיר יְקָרָא דְּתִקּוּנָא דָּא דְּדִיקְנָא קַדִּישָׁא). Rabbi Ḥizkiyah arose (קָם רִבִּי חִזְקִיָּה), began and said (שָׁארֵי וְאָמַר): (Shir haShirim 7) “I am for my beloved, and upon me is His desire” (אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ). Who caused that I am for my beloved (מִי גָּרַם שֶׁאֲנִי לְדוֹדִי). Because upon me is His desire (מִשּׁוּם דְּעָלַי תְּשׁוּקָתוֹ).

I was gazing (מִסְתַּכֵּל הֲוִינָא), and behold I saw (וַאֲרוּ חָמִית), a precious light of the supernal flame (נְהוֹרָא יַקִּירָא דְּבוּצִינָא עִלָּאָה), shining and ascending to three hundred and twenty-five limbs (נָהִיר וְסָלִיק לִתְלַת מְאָה וַחֲמִשָּׁה וְעֶשְׂרִין עִיבָר). And one darkness was washed in that light (וְחַד חָשׁוֹךְ הֲוָה אִתְסָחֵי בְּהַהוּא נְהוֹרָא), like one washed in that deep river (כְּמַאן דְּאִתְסְחֵי בְּהַהוּא נַהֲרָא עֲמִיקָא), whose waters are divided (דְּמֵימוֹי מִתְפַּלְּגִין), and shine (וּנְהִרִין), and flow to every limb (וְנַגְדִּין לְכָל עִיבָר), from that which is above it (מִמָּה דְּעָלוֹי). And that light ascended (וְסָלִיק הַהוּא נְהוֹרָא), to the shore of the supernal deep sea (בִּשְׂפָתָא דְּיַמָּא עִלָּאָה עֲמִיקָא), where all the good and precious gates (דְּכָל פִּתְחִין טָבִין וְיַקִּירִין), in that gate are opened (בְּהַהוּא פִּתְחָא אִתְפַּתְּחָן).

I asked of them—Some say: what (אֲנָא שָׁאִיל מֵהֶם, נ״א: מָהוּ)—the interpretation of what I saw (פִּשְׁרָא דְּחָמֵית). They opened and said (פָּתְחוּ וְאָמְרוּ), “You saw ‘pardons iniquity’” (נוֹשֵׂא עָוֹן חֲמֵיתָא). He said (אָמַר), this is the second adornment (דָּא הוּא תִּקּוּנָא תִּנְיָינָא). He sat (יָתִיב). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), now the world is bound—Some say: sweetened (הָאִידָנָא אִתְקַשַּׁר, נ״א: אִתְבַּסֵּם)—upon Atika of Atikin (עָלְמָא. בְּרִיךְ אַנְתְּ רִבִּי חִזְקִיָּה, לְעַתִּיקָא דְּעַתִּיקִין).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), all the flames are friends (כֻּלְּהוּ בּוּצִינִין חַבְרִין), that come in this holy bond (דְּאַתְיָין בְּהַאי עִזְקָא קַדִּישָׁא). I call to witness the supernal heavens of the supernals (אַסְהַדְנָא עָלַי שְׁמַיָּיא עִלָאִין דְּעִלָּאִין), and the supernal holy earth of the supernals (וְאַרְעָא קַדִּישָׁא עִלָּאָה דְּעִלָּאִין). That I see now what no man has seen (דַּאֲנָא חָמֵי הַשְׁתָּא, מַה דְּלָא חָמָא בַּר נָשׁ), since the day that Moshe ascended the second time to Mount Sinai (מִיּוֹמָא דְּסָלִיק מֹשֶׁה זִמְנָא תִּנְיָינָא לְטוּרָא דְּסִינַי). That I behold shining faces (דַּאֲנָא חֲמֵינָא אַנְפָּאִי נְהִירִין), like the light of the strong sun (כִּנְהוֹרָא דְּשִׁמְשָׁא תַּקִּיפָא), that is destined to shine with healing to the world (דְּזַמִּין לְמֵיפַּק בְּאַסְוָותָא לְעָלְמָא). As it is written (דִּכְתִּיב), (Malakhi 3) “But to you that fear My Name shall the sun of righteousness arise with healing in its wings” (וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ). And furthermore I know (וְעוֹד דַּאֲנָא יְדַעְנָא), that my face shines (דְּאַנְפָּאִי נְהִירִין), and Moshe did not know and did not gaze (וּמֹשֶׁה לָא יָדַע וְלָא אִסְתָּכַּל). This is what is written (הֲדָא הוּא דִכְתִיב), (Shemot 34) “And Moshe knew not that the skin of his face shone” (וּמֹשֶׁה לָא יָדַע כִּי קָרַן עוֹר פָּנָיו).

And further, I saw with my eyes (וְעוֹד, דַּאֲנָא חָמֵי בְּעֵינַי), thirteen engraved measures at first (תְּלֵיסַר מְכִילִין גְּלִיפִין קַמָּאי), and they shine like flames (וּנְהִירִין כְּבוּצִינִין). And when each one of them is separated from your mouths (וְכַד אִתְפְּרִישׁ כָּל חַד מִנַּיְיהוּ מִפּוּמֵיכוֹן), it ascends and is arranged (אִסְתָּלִיק וְאִתְתְּקַן), and is crowned and concealed in the concealment of the adornments of the beard (וְאִתְעַטָּר וְאִתְטָמַּר בִּטְמִירוּתָא דְּתִקּוּנֵי דְּדִיקְנָא), and all the others remain (וְכָל אַחֲרָנִין אִשְׁתַּאֲרָן). And while each one is being separated in your mouths (וּבְעוֹד דְּכָל חַד מִתְפְּרַשׁ בְּפוּמַיְיכוּ), it shines and is crowned and sits as a king in the midst of his army (נָהִיר וְאִתְעַטָּר וְיָתִיב כְּמַלְכָּא בְּגוֹ חֵילֵיהּ). And when it is finished being separated (וְכַד אִסְתְּיָים לְאִתְפָּרְשָׁא), it ascends and is crowned with a holy crown (סָלִיק וְאִתְעַטָּר בְּעִטְרָא קַדִּישָׁא), and is arranged and concealed (וְאִתְתָּקַּן וְאִתְטָמַּר), and sits in the adornments of the holy beard (וְיָתִיב בְּתִקּוּנוֹי דְּדִיקְנָא קַדִּישָׁא), and so with each and every one (וְכֵן לְכָל חַד וְחָד). Be diligent, holy friends (אִזְדְּרָזוּ חַבְרִין קַדִּישִׁין), for in this establishment (דְּהָא בְּקִיּוּמָא דָּא), it will not be until the King Mashiach comes (לָא יְהֵא עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא)

Arise Rabbi Ḥizkiyah, the second time (קוּם רִבִּי חִזְקִיָּה תִּנְיָינוּת), and honor the third adornment of the holy beard (וְאוֹקִיר תִּיקוּנָא תְּלִיתָאָה, דְּדִיקְנָא קַדִּישָׁא). It was taught (תָּנָא), before Rabbi Ḥizkiyah arose (עַד לָא קָם רִבִּי חִזְקִיָּה), a voice went forth and said (קָלָא נָפַק וְאָמַר), “There is no one angel that performs two missions” (אֵין מַלְאָךְ אֶחָד עוֹשֶׂה שְׁתֵּי שְׁלִיחוּת). Rabbi Shimon trembled and said (אִתְרְגִישׁ רַבִּי שִׁמְעוֹן וְאָמַר), indeed, each one in its place (וַדַּאי כָּל חַד וְחַד בְּאַתְרֵיהּ). And I, and Rabbi El'azar my son (וַאֲנָא, וְרִבִּי אֶלְעָזָר בְּרִי), and Rabbi Abba (וְרִבִּי אַבָּא), the supernal perfection was completed through us (אִשְׁתְּלִים שְׁלֵימָתָא עִלָּאָה).