Daf 134a (דַּף קל״ד ע״א)

It was taught (וְתָאנָא), these apples that are concealed (אִלֵּין תַּפּוּחִין דִּסְתִּימִין), shine and are white continually (נְהִירִין וְחִוָּורִין תְּדִירָא). And from them shine to three hundred and seventy limbs (וּמִנְּהוֹן נְהִירִין לִתְלַת מְאָה וְשִׁבְעִין עִיבָר). And all six first adornments of the beard are included in it (וְכָל שִׁיתָא תִּקּוּנִין קַדְמָאִין דִּבְדִּיקְנָא בֵּיהּ כְּלִילָן). This is what is written (Mikha 7) “He will turn again, He will have compassion upon us” (הֲדָא הוּא דִכְתִּיב, יָשׁוּב יְרַחֲמֵנוּ). “He will turn”—this implies that sometimes they are concealed, and sometimes they are revealed (יָשׁוּב, מִכְלָל דְּזִמְנִין טְמִירִין, וְזִמְנִין אִתְגַּלְּיָין). Here: “He will turn, He will have compassion upon us” (הָכָא, הוּא יָשׁוּב יְרַחֲמֵנוּ). And in the lower, it is “truth” (וּבְהַאי דִּלְתַתָּא, הוּא וְאֱמֶת). This is the seventh adornment, which includes six, in the two apples of Atika of Atikin (דָּא הוּא תִּקּוּנָא שְׁבִיעָאָה, דְּכָלִיל שִׁיתָא, בִּתְרֵין תַּפּוּחִין דִּבְעַתִּיקָא דְּעַתִּיקִין).

The eighth adornment (תִּקּוּנָא תְּמִינָאָה): one thread of hairs goes forth surrounding the beard (נָפִיק חַד חוּטָא דְּשַׂעְרֵי סוֹחֲרָנֵיהּ דְּדִיקְנָא), and they hang in balance until the navel (וְתַלְיָין בְּשִׁקּוּלָא עַד טַבּוּרָא). Arise El'azar my son, and arrange this adornment (קוּם אֶלְעָזָר בְּרִי, אַתְקִין תִּקּוּנָא דָּא).

Rabbi El'azar, his son, arose (קָם רִבִּי אֶלְעָזָר בְּרֵיהּ), opened and said (פָּתַח וְאָמַר): everything depends on mazal (הַכֹּל תָּלוּי בְּמַזָּל), even a Sefer Torah in the sanctuary (וַאֲפִילּוּ סֵפֶר תּוֹרָה בַּהֵיכָל). This matter we have established in the Sifra de-Tzniuta (מִלָּה דָּא אוֹקִימְנָא בְּסִפְרָא דִּצְנִיעוּתָא). And here it is necessary to examine (וְהָכָא אִית לְאִסְתַּכְּלָא): if everything depends on mazal (וְכִי הַכֹּל תָּלוּי בְּמַזָּל), yet we learned (וְתָנֵינָן): a Sefer Torah is holy (סֵפֶר תּוֹרָה קֹדֶשׁ), its covering is holy (וְנַרְתֵּקוֹ קֹדֶשׁ), and the sanctuary is holy (וְהַהֵיכָל קֹדֶשׁ). And it is written (Yeshayahu 6) “And one called to another and said: Holy, holy, holy” (וּכְתִיב וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ). Behold, these are three (הָא תְּלַת אִינּוּן). And the Sefer Torah corresponds to them (וְסֵפֶר תּוֹרָה לָקֳבְלֵיהוֹן), its covering is holy, and the sanctuary is holy, and it is holy (נַרְתְּקוֹ קֹדֶשׁ, וְהַהֵיכָל קֹדֶשׁ, וְהוּא קָדוֹשׁ). And the Torah was given with three sanctities (וְהַתּוֹרָה נִתְּנָה בְּג׳ קְדוּשׁוֹת): in three levels (בְּשָׁלֹשׁ מַעֲלוֹת), in three days (בְּיָּמִים שְׁלֹשָׁה), Shekhinta in three (שְׁכִינָה בְּשָׁלֹשׁ), the Tablets, the Ark, and the Sanctuary (לוּחוֹת וַאֲרוֹן וְהֵיכָל). In the Sefer Torah it depends (בְּסֵפֶר תּוֹרָה תַּלְיָא), and it depends on mazal (וְאִיהוּ תַּלְיָא בְּמַזָּל). And it is written (Yirmiyahu 10) “And be not dismayed at the signs of heaven” (וּכְתִיב וּמֵאוֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ). Whoever is in these sanctities, let him be dependent upon mazal (מַאן דְּאִיהוּ בִּקְדוּשׁוֹת הַלָּלוּ לֶהֱוֵי תַּלְיָא בְּמַזָּלָא). Rather, thus have we established in the Sifra de-Tzniuta (אֶלָּא הָכִי אוֹקִימְנָא בְּסִפְרָא דִּצְנִיעוּתָא): this precious holy thread (הַאי חוּטָא יַקִּירָא קַדִּישָׁא), upon which all the hairs of the beard depend (דְּכָל שַׂעֲרֵי דְּדִיקְנָא תַּלְיָין בֵּיהּ), is called mazal (אִתְקְרֵי מַזָּל). What is the reason (מַאי טַעְמָא). Because all the holy of holies of holiness (מִשּׁוּם דְּכָל קָדְשֵׁי קוֹדָשִׁין דְּקוּדְשַיָּא), depend upon this mazal (בְּהַאי מַזָּלָא תַּלְיָין).

And the Sefer Torah—even though it is holy (וְסֵפֶר תּוֹרָה, אַף עַל גַּב דְּאִיהוּ קָדוֹשׁ)—ten sanctities do not rest upon it until it enters the sanctuary (לָא חָל עָלֵיהּ עֶשֶׂר קִדוּשִׁין עַד דְּעָיִיל לָהֵיכָל). Once it enters the sanctuary, it is called holy with ten sanctities (כֵּיוָן דְּעָיִיל לָהֵיכָל, אִתְקְרֵי קָדוֹשׁ בְּעֶשֶׂר קְדוּשׁוֹת). Similarly (כְּגַוְונָא דָּא), it is not called a sanctuary until ten sanctities are joined together (דְּלָא אִתְקְרֵי הֵיכָל, אֶלָּא כַּד אִתְחַבְּרָן עֶשֶׂר קְדוּשׁוֹת). And it was taught (וְתָאנָא): everything depends on mazal (הַכֹּל תָּלוּי בְּמַזָּל), which is this precious holy thread (דְּאִיהוּ הַאי חוּטָא יַקִּירָא קַדִישָׁא), upon which all the hairs depend (דְּכָל שַׂעֲרִין תַּלְיָין בֵּיהּ).

Why is it called mazal (אֲמַאי אִקְרֵי מַזָּל). Because from it depend the mazal (מִשּׁוּם דְּמִנֵּיהּ תַּלְיָין מַזָּלֵי), and the mazl from it—supernal and lower (וּמַזְּלֵי מִנֵּיהּ עִלָּאִין וְתַתָּאִין). And because of this, it depends (וּבְגִין כָּךְ אִיהִי תַּלְיָיא). And in it depend all matters of the world, supernal and lower (וּבֵיהּ תַּלְיָין כָּל מִלֵּי דְּעָלְמָא עִלָּאִין וְתַתָּאִין). Even the Sefer Torah that is in the sanctuary (וַאֲפִילּוּ סֵפֶר תּוֹרָה שֶׁבָּהֵיכָל), which is crowned with ten sanctities (דְּמִתְעַטֵּר בְּעֶשֶׂר קְדוּשׁוֹת), does not go out from its rule with the rest of the sanctities (לָא נָפִיק מִכְּלָלֵיהּ עִם שְׁאַר קִדּוּשִׁין), but all depend upon this (וְכֻלְּהוּ תַּלְיָין בְּהַאי). And whoever beholds this adornment (וּמַאן דְּחָמֵי לְהַאי תִּקּוּנָא), their sins are subdued before him and are suppressed (אִתְּכַּבְּשָן חוֹבֵיהוֹן מִקַּמֵּיהּ וּמִתְכַּפְיָין). This is what is written (Mikha 7) “He will subdue our iniquities” (הֲדָא הוּא דִכְתִיב, יִכְבּוֹשׁ עֲוֹנוֹתֵינוּ). Rabbi Shimon said to him (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן), “Blessed is my son to the Holy of Holies, the Ancient of all” (בְּרִיךְ בְּרִי לְקוּדְשָׁא דְּקַדִּישִין, עַתִּיק מִכֹּלָּא).

The ninth adornment (תִּקּוּנָא תְּשִׁיעָאָה): the hairs are mingled with those hairs that hang (מִתְעָרְבִין שַׂעֲרֵי עִם אִינּוּן שַׂעֲרֵי דְּתַלְיָין), and they do not depart one from the other (וְלָא נָפְקִין דָּא מִן דָּא). Arise Rabbi Abba (קוּם רִבִּי אַבָּא).

Rabbi Abba arose and said (קָם רִבִּי אַבָּא וְאָמַר): these hairs that mingle with those that hang (אִלֵּין שַׂעֲרֵי דְּמִתְעָרְבִין עִם אִינּוּן דְּתַלְיָין), are called “the depths of the sea” (אִקְרוּן מְצוּלוֹת יָם). Because they go forth from the surplus of the brain (מִשּׁוּם דְּנַפְקֵי מִמּוֹתְרֵי מוֹחָא). And from this place they are cast forth (וּמֵהַאי אַתְרָא רְמִיוּ), all the masters of the claims of the sins of mankind (כָל מָארֵי דְּתַבְעִין חוֹבֵי דִּבְנֵי נָשָׁא), and they are subdued (וּמִתְכַּפְיָין). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): blessed be Atik Yomin (בְּרִיךְ תְּהֵא לְעַתִּיק יוֹמִין).

The tenth adornment (תִּקּוּנָא עֲשִׁירָאָה): the hairs descend beneath the beard (נַחְתִּין שַׂעְרֵי תְּחוֹת דִּיקְנָא), and they cover the throat beneath the beard (וְחַפְּיָין בִּגְרוֹנָא תְּחוֹת דִּיקְנָא). Arise Rabbi Yehudah (קוּם רִבִּי יְהוּדָה). Rabbi Yehudah arose, opened, and said (קָם רִבִּי יְהוּדָה פָּתַח וְאָמַר): (Yeshayahu 2) “And they shall go into the caves of the rocks and into the holes of the earth, from before the terror of Hashem, etc.” (וּבָאוּ בִּמְעָרוֹת צוּרִים וּבִמְחִלּוֹת עָפָר מִפְּנֵי פַּחַד יְיָ וְגוֹ׳). “From before the terror of Hashem”—this makes known that whoever is outside is called the terror of Hashem (מִפְּנֵי פַּחַד יְיָ, הָא אִתְיְדַע דְּמַאן דְּאִיהוּ לְבַר, פַּחַד יְיָ אִתְקְרֵי). And “the splendor of His majesty”—these are the hairs beneath the beard (וּמֵהֲדַר גְּאוֹנוֹ, אִינּוּן שַׂעְרֵי דִּתְחוֹת דִּיקְנָא), and they are called “the splendor of His majesty”—two (וְאִתְקְרוּן הֲדַר גְּאוֹנוֹ, תְּרֵי).

The tenth adornment: (Mikha 7) “You will give truth to Ya‘akov” (תִּקּוּנָא עֲשִׁירָאָה, תִּתֵּן אֱמֶת לְיַעֲקֹב). And eleven: that no hair separates one from another (וְחַד סָר, דְּלָא נַפְקֵי נִימָא מִן נִימָא): “Mercy to Avraham” (חֶסֶד לְאַבְרָהָם).

The twelfth adornment (תִּקּוּנָא דִּתְרֵיסָר): the hairs do not hang upon the mouth (דְּלָא תַּלְיָין שַׂעְרֵי עַל פּוּמָא), and the mouth is turned from all sides (וּפוּמָא אִתְפְּנֵי מִכָּל סִטְרִין), and the hairs go around it (וְיָאִין שַׂעְרֵי סְחוֹר סְחוֹר לֵיהּ), so that weariness is not found, as is required (בְּגִין דְּלָא אִשְׁתְּכַח טַרְחוּתָא, כְּמָה דְּאִצְטְרִיךְ).

Weariness—of what does this speak (טַרְחוּתָא בְּמַאי קָא מַיְירֵי)? Judgment (דִּינָא). In the place of judgment, weariness is found (בַּאֲתָר טַרְחוּתָא אִשְׁתְּכַח). Some say: after judgment (נ״א: בַּתַר דִּינָא). And are the hairs of the beard toil, or are they judgment (וְכִי שַׂעְרֵי דְּדִיקְנָא טִרְחָא אִינּוּן, אוֹ דִּינָא אִינּוּן)? But behold, all are seen as mercy (וְהָא כֹּלָּא רַחֲמֵי אִתְחָזוּן). Rather, that there not be toil in the repose of the spirit of Ze’ir Anpin (אֶלָּא דְּלָא אִתְטְרַח בְּיִשּׁוּבָא דְּרוּחָא דִּזְעֵיר אַפִּין). Some say: in the repose (נ״א: בְּנִשׁוּבָא).

For it was taught (דְּתָאנָא): from this supernal holy mouth, the Holy of Holies, the spirit goes forth (מֵהַאי פּוּמָא קַדִּישָׁא עִלָּאָה, קֹדֶשׁ קֳדָשִׁים, נָשְׁבָא רוּחָא). What spirit (מַאי רוּחָא)? A spirit that is bound in it (רוּחָא דְּאִיתְּרַק בֵּיהּ). Some say: cleaves in it (נ״א: דְּאִתְדַּבֵּק בֵּיהּ). That is clothed in it (דְּמִתְלְבַּשׁ בֵּיהּ). Some say: that was corrected and clothed in it (נ״א: דְּאִתְתַּקֵּן וּמִתְלַבֵּשׁ בֵּיהּ). This is Ze’ir Anpin (זְעֵיר אַפִּין). And from this spirit all those below are clothed (וּמֵהַאי רוּחָא מִתְלַבְּשִׁין כָּל אִינּוּן דִּלְתַּתָּא). And when that spirit goes forth (וְכַד הַהוּא רוּחָא נָפִיק), it spreads to thirty-seven thousand limbs (אִתְפְּרַשׁ לִתְלָּתִין וְשִׁבְעָה אֶלֶף עִיבָר). And it spreads (וְאִתְפָּשַּׁט), each one separately to its place (כָּל חַד בִּלְחוֹדוֹי לְאַתְרֵיהּ). Some say: and it was spread (נ״א: וְאִתְפְּרַשָׁא). And whoever is seen to be clothed from it is clothed (וְכָל מַאן דְּאִתְחֲזֵי לְאִתְלַבְּשָׁא מִנֵּיהּ אִתְלָבַּשׁ). And because of this, hairs are not found upon the holy mouth (וְעַל דָּא שַׂעֲרִין לָא אִשְׁתְּכָחוּ עַל פּוּמָא קַדִּישָׁא), because its spirit goes forth (מִשּׁוּם דְּרוּחֵיהּ נָפִיק), and it does not require another thing to mingle with it or to draw near to it (וְלָא בָּעֵי מִלָּה אַחֲרָא לְאִתְעָרְבָא בֵּיהּ, וּלְקָרְבָא בַּהֲדֵיהּ).