Daf 140b (דַּף ק״מ ע״ב)

Because of this, Moshe said at another time (וּבְגִין כָּךְ אָמַר מֹשֶׁה זִמְנָא אַחֲרָא), “Hashem, slow to anger and abundant in kindness” (יְיָ אֶרֶךְ אַפַּיִם וְרַב חֶסֶד) (Numbers 14), but “truth” he did not say (וְאִלּוּ אֱמֶת לָא קָאָמַר), because the secret of the matter (מִשּׁוּם דְּרָזָא דְּמִלָּה)—these are nine chambers that shine from Atik Yomin to Ze’ir Anpin (אִינּוּן תִּשְׁעָה מְכִילָן דְּנַהֲרִין מֵעַתִּיק יוֹמִין לִזְעֵיר אַפִּין). And when Moshe said it a second time (וְכַד אָמַר מֹשֶׁה זִמְנָא תִּנְיָינָא), he said nine adornments (תִּשְׁעָה תִּקּוּנִין אָמַר), and they are the adornments of the beard that are found in Ze’ir Anpin (וְאִינְהוּ תִּקּוּנֵי דִּיקְנָא דְּמִשְׁתַּכְּחֵי בִּזְעֵיר אַפִּין), and they descend from Atik Yomin and shine within him (וְנַחְתִּין מֵעַתִּיק יוֹמִין וְנַהֲרִין בֵּיהּ). Therefore, “truth” is dependent on Atika (וּבְגִין כָּךְ אֱמֶת תַּלְיָיא בְּעַתִּיקָא), and now Moshe did not say “and truth” (וְהַשְּׁתָּא לָא אָמַר מֹשֶׁה וְאֱמֶת).

It was taught (תָּנָא): the hairs of the head of Ze’ir Anpin (שַׂעְרֵי דְּרֵישָׁא דִּזְעֵיר אַפִּין), all are aged—rows upon rows (כֻּלְּהוּ קְשִׁישֵׁי, תִּלִּין עַל תִּלִּין), and they are not even (וְלָא שְׁעִיעִין). For I saw that three brains are in three cavities within him (דְּהָא חֲמֵינָא דִּתְלַת מוֹחֵי בִּתְלַת חֲלָלֵי מִשְׁתַּכְּחִין בֵּיהּ), and they shine from the concealed brain, the Mocha Stima’ah (וּנְהִרִין מִמּוֹחָא סְתִימָאָה). And because the brain of Atik Yomin is quiet and calm like good wine upon its dregs (וּמִשּׁוּם דְּמוֹחָא דְּעַתִּיק יוֹמִין, שָׁקִיט וְשָׁכִיךְ כַּחֲמָר טַב עַל דּוּרְדְּיֵיהּ), his hairs are all even and anointed with good oil (שַׂעֲרוֹי כֻּלְּהוּ שְׁעִיעִין, וּמְשִׁיחִין בְּמִשְׁחָא טַב). And because of this it is written (וּבְגִין כָּךְ כְּתִיב), “His head is like clean wool” (רֵאשֵׁהּ כַּעֲמַר נְקֵא) (Daniel 7). And this Ze’ir Anpin (וְהַאי דִּזְעֵיר אַפִּין) is aged and not aged (קְשִׁישִׁין וְלָא קְשִׁישִׁין), for all are extended and not contracted (דְּהָא כֻּלְּהוּ תַּלְיָין וְלָא מִתְקַמְטֵי), and because of this Chokhmah flows and goes forth (וּבְגִין כָּךְ חָכְמְתָא נָגִיד וְנָפִיק). But not the Chokhmah of Chokhmah (אֲבָל לָא חָכְמְתָא דְּחָכְמְתָא), for she is quiet and still (דְּאִיהִי שְׁכִיכָא וּשְׁקִיטָא). For we have learned that no one knows the brain of Atik Yomin except Him (דְּהָא תָּנֵינָא דְּלֵית דְּיָדַע מוֹחֵיהּ דְּעַתִּיק יוֹמִין, בַּר אִיהוּ). And this is what is written (וְהַאי דִּכְתִּיב), “Elohim understands its path, and He knows its place” (אֱלֹהִים הֵבִין דַּרְכָּהּ וְהוּא יָדַע אֶת מְקוֹמָהּ) (Job 28). This is said in regard to Ze’ir Anpin (בִּזְעֵיר אַפִּין אִתְּמַר). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): Blessed is my son to Kudsha Berikh Hu, in this world and in the World to Come (בְּרִיךְ בְּרִי לְּקוּדְשָׁא בְּרִיךְ הוּא, בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

The second adornment (תִּקּוּנָא תִּנְיָינָא): hair goes forth (נָפִיק שַׂעֲרָא), and ascends from the beginning of the mouth (וְסָלִיק מֵרֵישָׁא דְּפוּמָא), until the other beginning of the opening of the mouth (עַד רֵישָׁא אַחֲרָא דְּפִתְחָא דְּפוּמָא), and descends beneath the mouth (וְנָחִית מִתְּחוֹת פּוּמָא), until the other beginning (עַד רֵישָׁא אַחֲרָא), strand upon strand (נִימִין עַל נִימִין), in a beautiful arrangement (בְּתִקּוּנָא שַׁפִּיר).

Rabbi Abba, arise (קוּם רִבִּי אַבָּא). Rabbi Abba arose (קָם רִבִּי אַבָּא), opened and said (פָּתַח וְאָמַר): When this adornment of the beard is rectified in the adornment of the King (כַּד תִּקּוּנָא דְּדִיקְנָא דָּא מִתְתָּקַּן בְּתִקּוּנָא דְּמַלְכָּא), Some say: “in the adornments of the kings” (נ״א: ס״א בתיקוני מלכין), Some say: “when this adornment is rectified in the beard of the King, it is seen” (נ״א: ס״א כד תקונא דא מתתקן בדיקנא דמלכא אתחזי), [then] like a mighty warrior, strong and beautiful to behold (כְּגִבָּר תַּקִּיף שַׁפִּיר לְמֵחזֵי), great and ruling (רַב וְשָׁלִיט). This is what is written (הֲדָא הוּא דִכְתִיב): “Great is our Lord and abundant in power” (גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ) (Psalms 147). And when he is perfumed in the adornment of the precious holy beard (וְכַד אִתְבְּסָם בְּתִקּוּנָא דִּיקְנָא יַקִּירָא קַדִּישָׁא), and he supervises in it (וְיִשְׁגַּח בֵּיהּ), he is called in his shining (Nehiru) (אִקְרֵי בִּנְהִירוּ דִּילֵיהּ): “El merciful and…” (אֵל רַחוּם וְגו׳). And this second adornment is rectified (וְהַאי תִּקּוּנָא תִּנְיָינָא אִתְתָּקַּן), when it shines with the radiance of Atik Yomin (כַּד נָהִיר בִּנְהִירוּ דְּעַתִּיק יוֹמִין), it is called “abundant in kindness” (אִקְרֵי רַב חֶסֶד). And when this and that look one into the other (וְכַד מִסְתַּכְּלֵי דָּא בְּדָא), it is called in another adornment “and truth” (אִתְקְרֵי בְּתִקּוּנָא אַחֲרָא וְאֱמֶת), for his countenance shines (דְּהָא נְהִירוּ אַנְפֵּיהּ). Some say: “for this is the shining of the countenance” (נ״א: דא נהירו דאנפין). And it was taught (וְתָאנָא): “Bearing iniquity” is called this second adornment (נוֹשֵׂא עָוֹן אִתְקְרֵי דָּא תִּקּוּנָא תִּנְיָינָא), in the manner of the holy Atika (כְּגַוְונָא דְּעַתִּיקָא קַדִּישָׁא). But because of that path that goes out (אֲבָל מִשּׁוּם הַהוּא אוֹרְחָא דְּנָפִיק), in the third adornment beneath the two nostrils (בְּתִקּוּנָא תְּלִיתָאָה תְּחוֹת תְּרֵין נוּקְבִין דְּחוֹטָמָא), and strong small hairs fill that path (וְשַׂעֲרִין תַּקִּיפִין זְעִירִין מַלְיָין לְהַהוּא אוֹרְחָא)—here they are not called “bearing iniquity and passing over transgression” (לָא אִתְקְרוּן הָכָא נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע), and they are established in another place (וְאִתְקְיָימוּ בְּאֲתָר אַחֲרָא).

And it was taught (וְתַנְיָא): three hundred and seventy-five kindnesses (תְּלַת מְאָה וְשִׁבְעִין וְחָמֵשׁ חֲסָדִים) are included in the Chesed of Atik Yomin (כְּלִילָן בְּחֶסֶד דְּעַתִּיק יוֹמִין), and all of them are called “primordial kindnesses” (וְכֻלְּהוּ אִקְרוּן חַסְדֵּי קַדְמָאֵי). As it is written (דִכְתִיב): “Where are Your first kindnesses?” (אַיֵּה חֲסָדֶיךָ הָרִאשׁוֹנִים) (Psalms 89). And all of them are included in the Chesed of the holy Atika (וְכֻלְּהוּ כְּלִילָן בְּחֶסֶד דְּעַתִּיקָא קַדִּישָׁא), hidden of all (סְתִימָא דְּכֹלָּא). And the Chesed of Ze’ir Anpin is called “eternal kindness” (וְחֶסֶד דִּזְעֵיר אַפִּין אִקְרֵי חֶסֶד עוֹלָם). And in the Sifra deTzniuta (וּבְסִפְרָא דִּצְנִיעוּתָא), it calls the primordial Chesed of Atik Yomin “abundant in kindness” (קְרֵי בֵּיהּ לְחֶסֶד קַדְמָאָה דְּעַתִּיק יוֹמִין רַב חֶסֶד). And in Ze’ir Anpin, “plain kindness” (וּבִזְעֵיר אַפִּין, חֶסֶד סְתָם). And because of this it is written here (וּבְגִין כָּךְ כְּתִיב הָכָא): “and abundant in kindness” (וְרַב חֶסֶד) (Exodus 34). And it is written (וּכְתִיב): “preserving kindness for thousands”—plain (נוֹצֵר חֶסֶד לַאֲלָפִים סְתָם) (Exodus 34). And we have established (וְאוֹקִימְנָא): this “abundant in kindness” inclines toward Chesed, to shine to it, and to ignite lamps within it (הַאי רַב חֶסֶד, מַטֵּה כְּלַפֵּי חֶסֶד, לְנַהֲרָא לֵיהּ, וּלְאֲדְלָקָא בּוֹצִינֵי).

It was taught (דְּתָנָא): this path that descends beneath the two nostrils (הַאי אוֹרְחָא דְּנָחִית תְּחוֹת תְּרֵין נוּקְבִין דְּחוֹטָמָא), and small hairs fill that path (וְשַׂעֲרִין זְעִירִין מַלְיָין לְהַהוּא אָרְחָא), that path is not called “passing over transgression” (לָא אִקְרֵי הַהוּא אָרְחָא עוֹבֵר עַל פֶּשַׁע), for there is no place to pass it in two manners (דְּלֵית אֲתָר לְאַעְבְּרָא לֵיהּ בִּתְרֵי גְּוָונֵי). One reason, because of the hairs that are found in that path (חַד מִשּׁוּם שַׂעְרֵי דְּאִשְׁתְּכַח בְּהַהוּא אָרְחָא), for that place is difficult to pass (הוּא אֲתָר קַשְׁיָא לְאַעְבְּרָא). And another, because the passage of that path descends only until the beginning of the mouth, and not further (וְחַד, מִשּׁוּם דְּנָחִית אַעְבְּרָא דְּהַהוּא אוֹרְחָא עַד רֵישָׁא דְּפוּמָא, וְלָא יַתִּיר). And because of this it is written (וְעַל דָּא כְּתִיב): “His lips are like roses, red like a rose, dripping flowing myrrh” (שִׂפְתוֹתָיו שׁוֹשַׁנִּים, סוּמָקִין כְּוַרְדָא, נוֹטְפוֹת מוֹר עוֹבֵר) (Song of Songs 5). Red, strong (סוּמָקָא תַּקִּיף). And this path here is not perfumed in two ways (וְהַאי אוֹרְחָא דְּהָכָא, בִּתְרֵי גְּוָונֵי לֹא אִתְבְּסָם). Some say: “in two ways we deliberate, and it is not” (נ״א: בתרי גווני אגזים ולא). From here, one who desires to intensify, twice strikes with his hand on this path (מִכָּאן מַאן דְּבָעֵי לְאַגְזְמָא, תְּרֵי זִמְנֵי בָּטַשׁ בִּידֵיהּ בְּהַאי אוֹרְחָא).

The fourth adornment (תִּקּוּנָא רְבִיעָאָה): hair goes forth (נָפִיק שַׂעֲרָא), and is rectified (וְאִתְתָּקַּן), and ascends and covers above (וְסָלִיק וְחָפֵּי בְּעִלְעוֹי), in nearness of fragrance (בְּתִקְרוּבְתָּא דְּבוּסְמָא). This adornment is fitting and beautiful (הַאי תִּקּוּנָא יָאֶה וְשַׁפִּירָא), to be seen—splendor and majesty it is (לְאִתְחַזְיָא הוֹד וְהָדָר הוּא). Some say: “higher splendor” (נ״א: הוד עלאה). And it was taught (וְתַנְיָא): higher Hod goes forth and is crowned (הוֹד עִלָּאָה, נָפִיק וְאִתְעַטָּר), and flows to unite above (וְנָגִיד לְאִתְאַחֲדָא בְּעִלְעוֹי). Some say: “Leah above” (נ״א: ליאה דעלעין). And it is called “splendor of the beard” (וְאִתְקְרֵי הוֹד זָקָן). And from this Hod and Hadar, these garments depend (וּמֵהַאי הוֹד וְהָדָר, תַּלְיָין אִלֵּין לְבוּשֵׁי), with which He is clothed (דְּאִתְלָבַּשׁ בְּהוּ). And these are the precious purple of the King (וְאִינּוּן פּוּרְפִּירָא יַקִּירָא דְּמַלְכָּא). As it is written (דִּכְתִיב): “Splendor and majesty You wear” (הוֹד וְהָדָר לָבָשְׁתָּ) (Psalms 104). These are adornments with which He is clothed (תִּקּוּנִין דְּאִתְלָבַּשׁ בְּהוּ), and He is rectified in this likeness of man, more than all likenesses (וְאִתְתָּקַּן בְּהַאי דִּיּוּקְנָא דְּאָדָם, יַתִּיר מִכָּל דִּיוּקְנִין).