Daf 139b (דַּף קל״ט ע״ב)

Rabbi Shimon said to Rabbi El'azar his son (אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ): arise, my holy son (קוּם בְּרִי [קַדִּישָׁא]), arrange the adornment of the holy beard—Some say: of the King (סַלְסֵל תִּקּוּנָא דְּדִיקְנָא [נ״א: דְּמַלְכָּא] קַדִּישָׁא), in these adornments (בְּתִקּוּנוֹי אִלֵּין). Rabbi El'azar arose (קָם רִבִּי אֶלְעָזָר), opened and said (פָּתַח וְאָמַר): (Tehillim 118) “From the straits I called to Yah, He answered me with expansiveness, Yah… until, to trust not in princes” (מִן הַמֵּצַר קָרָאתִי יָהּ, עָנָנִי בַמֶּרְחָב יָהּ וְגוֹ׳, עַד מִבְּטוֹחַ בִּנְדִיבִים).

It was taught (תָּנָא): here are nine adornments of this beard (הָכָא ט׳ תִּקּוּנִין דִּבְדִּיקְנָא דָּא). For these adornments King David needed (לְהָנֵי תִּקּוּנִין אִצְטְרִיךְ דָּוִד מַלְכָּא), in order to triumph over the other kings and other nations (בְּגִין לְנַצְחָא לִשְׁאַר מַלְכִין, וְלִשְׁאַר עַמִּין).

Come and see (תָּא חֲזֵי): once he said these nine adornments (כֵּיוָן דְּאָמַר הָנֵי ט׳ תִּקּוּנִין), afterward he said (Tehillim 118) “All nations surrounded me, in the Name of Hashem I will cut them down” (לְבָתַר אָמַר, כָּל גּוֹיִם סְבָבוּנִי, בְּשֵׁם יְיָ כִּי אֲמִילַם). He said (אָמַר): these adornments that I mentioned, why do I need them (הָנֵי תִּקּוּנִין דַּאֲמֵינָא, לְמַאי אִצְטְרִיכְנָא)? Because “all nations surrounded me” (מִשּׁוּם דְּכָל גּוֹיִם סְבָבוּנִי). And with the adornment of this beard, the nine adornments, which are the Name of Hashem (וּבְתִקּוּנָא דְּדִיקְנָא דָּא, ט׳ תִּקּוּנִין, דְּאִינּוּן שֵׁם יְיָ), we destroyed them from the world (אַשֵּׁצִינוּן מִן עָלְמָא). This is what is written: “In the Name of Hashem I will cut them down” (הֲדָא הוּא דִכְתִיב, בְּשֵׁם יְיָ כִּי אֲמִילַם). And it was taught in the Concealed Book (וְתָנָא בִּצְנִיעוּתָא דְּסִפְרָא): nine adornments David said here (תִּשְׁעָה תִּקּוּנִין אָמַר דָּוִד הָכָא). Six are in the holy Name (שִׁיתָא אִינּוּן בִּשְׁמָא קַדִּישָׁא)—for six Names there are (דְּשִׁית שְׁמָהָן הֲווֹ)—and three are “man” (וּתְלַת אָדָם). And if you say there are two (וְאִי תֵּימָא תְּרֵין אִינּוּן)—they are three (תְּלָתָא הֲווֹ), for nobles are included within man (דְּהָא נְדִיבִים בִּכְלַל אָדָם הֲווֹ).

It was taught (תָּנָא): six Names (שִׁיתָא שְׁמָהָן): “From the straits I called to Yah”—one (דִּכְתִיב, מִן הַמֵּצַר קָרָאתִי יָהּ, חַד). “He answered me with expansiveness, Yah”—two (עָנָנִי בַמֶּרְחָב יָהּ, תְּרֵין). “Hashem is with me, I will not fear”—three (יְיָ לִי לֹא אִירָא, תְּלַת). “Hashem is with me among my helpers”—four (יְיָ לִי בְּעוֹזְרָי, אַרְבַּע). “It is better to take refuge in Hashem”—five (טוֹב לַחֲסוֹת בַּיְיָ, חֲמִשָּׁה). “It is better to take refuge in Hashem”—six (טוֹב לַחֲסוֹת בַּיְיָ, שִׁיתָא). Three times “man” (אָדָם תְּלַת): as it is written, “Hashem is with me, I will not fear, what can man do to me”—one (דִּכְתִיב, יְיָ לִי לֹא אִירָא, מַה יַעֲשֶׂה לִי אָדָם, חַד). “It is better to take refuge in Hashem than to trust in man”—two (טוֹב לַחֲסוֹת בַּיְיָ, מִבְּטוֹחַ בָּאָדָם, תְּרֵי). “It is better to take refuge in Hashem than to trust in nobles”—three (טוֹב לַחֲסוֹת בַּיְיָ, מִבְּטוֹחַ בִּנְדִיבִים, תְּלַת).

And come and see the secret of the matter (וְתָּא חֲזֵי רָזָא דְּמִלָּה): in every place where “Adam” is mentioned here (דִּבְכָל אֲתָר דְּאִדְכַּר אָדָם הָכָא), it is only mentioned with the holy Name (לָא אִדְכַּר אֶלָּא בִּשְׁמָא קַדִּישָׁא). For so it is seen (דְּהָכִי אִתְחֲזֵי). Because he is not called Adam except by what is revealed to him (מִשּׁוּם דְּלָא אִקְרֵי אָדָם, אֶלָּא בְּמָה דְּאִתְחֲזֵי לֵיהּ). And what is revealed to him (וּמַאי אִתְחֲזֵי לֵיהּ)? The holy Name (שְׁמָא קַדִּישָׁא). As it is written (Bereshit 2) “And Hashem Elohim formed the Adam” (דִּכְתִיב, וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם)—with the complete Name, which is Hashem Elohim (בְּשֵׁם מָלֵא, דְּהוּא יְיָ אֱלֹהִים). As it is revealed to him, and because of this here Adam is not mentioned except with the holy Name (כְּמָה דְּאִתְחֲזֵי לֵיהּ, וּבְגִין כָּךְ הָכָא לָא אִדְכַּר אָדָם אֶלָּא בִּשְׁמָא קַדִּישָׁא). And it was taught (וְתָנָא): it is written (Tehillim 118) “From the straits I called to Yah, He answered me with expansiveness, Yah” (כְּתִיב מִן הַמֵּצַר קָרָאתִי יָהּ, עָנָנִי בַמֶרְחָב יָהּ)—two times “Yah Yah” (תְּרֵי זִמְנֵי יָ״הּ יָ״הּ), corresponding to the two sides above, in which the hairs are joined (לָקֳבֵיל תְּרֵי עִלְעוֹי, דְּשַׂעְרֵי אִתְאַחֲדָן בְּהוּ). And when the hairs are seen to be drawn and hanging (וּמִדְחָמָא דְּשַׂעְרֵי אִתְמַשְּׁכָאן וְתַלְיָין), then he began to say (שָׁארֵי וְאָמַר): “Hashem is with me, I will not fear” (יְיָ לִי לֹא אִירָא). “Hashem is with me among my helpers” (יְיָ לִי בְּעוֹזְרָי). In the Name that is not lacking, the holy Name (בִּשְׁמָא דְּלָא חָסֵר. בִּשְׁמָא דְּהוּא קַדִּישָׁא). And in this Name Adam is mentioned (וּבִשְׁמָא דָּא אַדְכַּר אָדָם). And what he said, “What can Adam do to me”—so it is (וּמַה דְּאָמַר מַה יַּעֲשֶׂה לִי אָדָם, הָכִי הוּא).

For it was taught (דְּתָנָא): all those holy crowns of the King (כָּל אִינּוּן כִּתְרִין קַדִּישִׁין דְּמַלְכָּא), when they are rectified in their adornments (כַּד אִתְתַּקְנָן בְּתִקּוּנוֹי), are called Adam (אִתְקְרוּן אָדָם). The image that includes all (דִּיּוּקְנָא דְּכָלִיל כֹּלָּא). And what is interwoven in them is called the holy Name (וּמַה דְּמַשְׁלְפָא בְּהוּ, אִתְקְרֵי שְׁמָא קַדִּישָׁא). And the hair and what is in it is called YHVH (וְתַּעְרָא וּמַה דְּבֵיהּ, אִתְקְרֵי יְהוָ״ה). And is called Adam in the totality of the hair and what is in it (וְאִתְקְרֵי אָדָם בִּכְלָלָא דְּתַעְרָא, וּמַה דְּבֵיהּ). And these nine adornments that David said here (וְאִלֵּין תִּשְׁעָה תִּקּוּנִין דְּאָמַר דָּוִד הָכָא), are to subdue the enemy (לְאַכְנְעָא שַׂנְאוֹי).

For whoever grasps the beard of the King (בְּגִין דְּמַאן דְּאָחִיד דִּיקְנָא דְּמַלְכָּא), and honors it with supernal honor (וְאוֹקִיר לֵיהּ בְּיָקִירוּ עִלָּאָה), whatever he asks of the King, the King does for him (כָּל מַה דְּבָעֵי מִן מַלְכָּא, מַלְכָּא עָבִיד בְּגִינֵיהּ). What is the reason, the beard and not the body (מַאי טַעְמָא דִּיקְנָא, וְלָא גּוּפָא)? Because the body goes after the beard, but the beard does not go after the body (אֶלָּא גּוּפָא אָזִיל בָּתַר דִּיקְנָא, וְדִיקְנָא לָא אָזִיל בָּתַר גּוּפָא). Some say: and what is changed in the hair is called the holy Name, and the hair and what is in it is called YHVH, and is called Adam in the totality of the hair and what is in it (נ״א: וּמַה דְּאִשְׁתַּלִּיף מִתַּעֲרָא אִתְקְרֵי שְׁמָא קַדִּישָׁא, תַּעְרָא וּמַה דְּבֵיהּ אִתְקְרֵי יְהוָ״ה, אִתְקְרֵי אָדָם בִּכְלָא דְּתַעְרָא וּמַה דְּבֵיהּ). Some do not read from “and the beard” until “and the body” (וְל״ג מִן וְדִיקְנָא עַד וְגוּפָא). And in two ways comes this reckoning (וּבִתְרֵי גְּוָונֵי אָתֵי הַאי חוּשְׁבָּנָא). One as we said (חַד כִּדְקַאמְרָן). Two: “From the straits I called Yah” one (תְּרֵין מִן הַמֵּצַר קָרָאתִי יָּ״הּ חַד). “He answered me with expansiveness Yah” two (עָנָנִי בַמֶרְחָב יָ״הּ תְּרֵי). “Hashem is with me I will not fear” three (יְיָ לִי לֹא אִירָא תְּלַת). “What can Adam do to me” four (מַה יַּעֲשֶׂה לִי אָדָם אַרְבַּע). “Hashem is with me among my helpers” five (יְיָ לִי בְּעוֹזְרָי חָמֵשׁ). “And I will gaze on my enemies” six (וַאֲנִי אֶרְאֶה בְּשׂוֹנְאָי שִׁיתָּא). “Better to take refuge in Hashem” seven (טוֹב לַחֲסוֹת בַּיְיָ שִׁבְעָה). “Than to trust in man” eight (מִבְּטוֹחַ בָּאָדָם תְּמַנְיָא). “Better to take refuge in Hashem than to trust in nobles” nine (טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בִּנְדִיבִים תִּשְׁעָה). Some say: “Better to take refuge in Hashem” seven “Than to trust in man” eight “Better to take refuge in Hashem than to trust in nobles” nine (נ״א טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בָּאָדָם ז׳ טוֹב לַחֲסוֹת בַּיְיָ ח׳ מִבְּטוֹחַ בִּנְדִיבִים ט׳). “From the straits I called Yah” what does it mean (מִן הַמֵּצַר קָרָאתִי יָּ״הּ מַאי קָא מַיְירֵי). Except David all that he said here he said about the adornment of this beard (אֶלָּא דָּוִד כָּל מָה דְּאָמַר הָכָא עַל תִּקּוּנָא דְּדִיקְנָא דָּא קָאָמַר).

Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר): “From the straits I called Yah [Yod–Heh]” (מִן הַמֵּצַר קָרָאתִי יָּ״הּ)—from the place where the beard begins to spread (מֵאֲתָר דְּשָׁארִי דִּיקְנָא לְאִתְפַּשְׁטָא), which is a narrow place before the opening of the ears above, beneath the hairs of the head (דְּהוּא אֲתָר דָּחִיק מִקַּמֵּי פִּתְחָא דְּאוּדְנִין מֵעֵילָּא תְּחוֹת שַׂעְרֵי דְּרֵישָׁא). And because of this, he said Yah [Yod–Heh] twice (וּבְגִין כָּךְ אָמַר יָּ״הּ יָּ״הּ תְּרֵי זִמְנֵי). And in the place (וּבַאֲתָר), [some say: and afterward] (נ״א וּבַתַּר), where the beard spreads and descends from the ears, and begins to spread (דְּאִתְפְּשַׁט דִּיקְנָא וְנָחִית מֵאוּדְנוֹי וְשָׁארִי לְאִתְפַּשְׁטָא), he said: “Hashem is with me; I shall not fear” (אָמַר יְיָ לִי לֹא אִירָא), for it is a place that is not narrow (דְּהוּא אֲתָר דְּלָא דָּחִיל), [some say: narrow] (נ״א דָּחִיק). And all this was necessary, etc. (וְכָל הַאי אִצְטְרִיךְ וְכוּ׳), for David to subdue kings and nations beneath him (דָּוִד לְאַכְנָע תְּחוֹתֵיהּ מַלְכִין וְעַמִּין), because of the glory of this beard (בְּגִין יְקָרָא דְּדִיקְנָא דָּא). And it was taught in the Concealed Book (וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא): whoever sees in his dream the beard of a supernal man (כָּל מַאן דְּחָמֵי בְּחֶלְמֵיהּ דְּדִיקְנָא דְּבַר נָשׁ עִלָּאָה), holding it in his hand (אָחִיד בִּידֵיהּ), or extending his hand toward it (אוֹ דְּאוֹשִׁיט יְדֵיהּ לֵיהּ), should know that he is complete with the supernal beings (יִנְדַּע דִּשְׁלִים הוּא עִם עִלָּאֵי), and that he casts beneath himself those who cause him pain (וְאַרְמֵיה תְּחוֹתֵיהּ אִינּוּן דִּמְצַעֲרִין לֵיהּ). It was taught (תָּנָא): the Supernal Beard is rectified with nine Tikkunim [adornments] (מְתַּתְקָּן דִּיקְנָא עִלָּאָה בְּט׳ תִּקּוּנִין), and this is the beard of Ze’ir Anpin, rectified with nine Tikkunim [adornments] (וְהוּא דִּיקְנָא דִּזְעֵיר אַפִּין בְּט׳ תִּקּוּנִין מְתַּתְקָּן).