Daf 141a (דַּף קמ״א ע״א)

It was taught (וְתָאנָא), this Hod (הַאי הוֹד), when it shines with the radiance of the supernal beard (כַּד אִתְנְהַר בִּנְהִירוּ דְּדִיקְנָא עִלָּאָה), Some say: this (נ״א: דָּא), and spreads into the other shining adornments (וְאִתְפָּשַּׁט בִּשְׁאָר תִּקּוּנִין נְהִירִין). This is “bearing iniquity” from this side (הַאי הוּא נוֹשֵׂא עָוֹן מֵהַאי גִּיסָא), and “passing over transgression” from this side (וְעוֹבֵר עַל פֶּשַׁע מֵהַאי גִּיסָא). And because of this (וּבְגִין כָּךְ), “his cheeks” is written (לְחָיָיו כְּתִיב) (Song of Songs 5).

And in the Concealed Book it is called Hod, Hadar, and Tiferet (וּבִצְנִיעוּתָא דְּסִפְרָא אִקְרֵי, הוֹד וְהָדָר וְתִפְאֶרֶת). For Tiferet is “passing over transgression” (דְּהָא תִּפְאֶרֶת הוּא עוֹבֵר עַל פֶּשַׁע), as it is said (שֶׁנֶּאֱמַר): “and his glory is to pass over transgression” (וְתִפְאַרְתּוֹ עֲבוֹר עַל פֶּשַׁע) (Proverbs 19). But this Tiferet we do not establish except in the ninth adornment (אֲבָל הַאי תִּפְאֶרֶת לָא אוֹקִימְנָא, אֶלָּא בְּתִקּוּנָא תְּשִׁיעָאָה), as you say: “and the beauty of young men is their strength” (כְּמָה דְאַתְּ אָמֵר וְתִפְאֶרֶת בַּחוּרִים כֹּחָם). And there it is called Tiferet (וְתַמָּן אִקְרֵי תִּפְאֶרֶת). And when it is weighed (וְכַד אִתְתְּקַל), Some say: “looked upon” (נ״א: אסתכל), in one balance they ascend (בְּמַתְקְלָא חַד סַלְּקִין). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), fitting are you, Rabbi Abba (יֵאוֹת אַנְתְּ רִבִּי אַבָּא), to be blessed from the holy Atika (לְאִתְבָּרְכָא מֵעַתִּיקָא קַדִּישָׁא), from whom all blessings go forth (דְּכָל בִּרְכָאן נָפְקִין מִנֵּיהּ).

The fifth adornment (תִּקּוּנָא חֲמִישָׁאָה): hair is parted (פָּסִיק שַׂעֲרָא), and two apples are seen, one on this side and one on that (וְאִתְחָזוּן תְּרֵין תַּפּוּחִין מִכָּאן וּמִכָּאן), red like this red rose (סוּמָקָן כְּהַאי וַרְדָא סוּמָקָא). And they blaze in two hundred and seventy worlds (וּמִתְלַהֲטָן בְּמָאתָן וְשִׁבְעִין עָלְמִין), these two apples (הָנֵי תְּרֵי תַּפּוּחִין), when they shine from the radiance of the two supernal holy apples of Atika (כַּד נְהַרִין [מִתְּרֵין סִטְרִין] מִנְּהִירוּ דִּתְרֵין תַּפּוּחִין קַדִּישִׁין עִלָּאִין דְּעַתִּיקָא), redness is drawn forth, and whiteness comes (אִתְמְשַׁךְ סוּמָקָא, וְאָתֵי חִיוָּרָא). Concerning this it is written (בְּהַאי כְּתִיב): “Hashem make His face shine upon you and be gracious to you” (יָאֵר יְיָ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָ) (Numbers 6). For when they shine, the world is blessed (דְּכַד נְהַרִין מִתְבְּרָךְ עָלְמָא). And at the time when redness is produced (וּבְשַׁעֲתָא דְּאִתְעֲבִדוּ סוּמָקָא), it is written: “Hashem lift up His face upon you” (כְּתִיב יִשָּׂא יְיָ פָּנָיו אֵלֶיךָ), meaning He withdraws (כְּלוֹמַר יִסְתָּלַק). And anger will not be found in the world (וְלָא יִשְׁתְּכַּח רוּגְזָא בְּעָלְמָא). It was taught (תָּאנָא): all these lights that shine from the holy Atika (כֻּלְּהוֹן נְהוֹרִין דְּאִתְנַהֲרָן מֵעַתִּיקָא קַדִּישָׁא), are called primordial kindnesses (אִתְקְרוּן חַסְדֵּי קַדְמָאֵי). And because of them (וּבְגִין אִינּוּן), all eternal kindnesses shine (נַהֲרִין כָּל אִינּוּן חַסְדֵּי עוֹלָם).

The sixth adornment (תִּקּוּנָא שְׁתִיתָאָה): hair goes forth (נָפִיק שַׂעֲרָא), like one thread of hair on the side of the beard (כְּחַד חוּטָא דְּשַׂעֲרֵי בְּסַחֲרָנֵיהּ דְּדִיקְנָא). Some say: “and they hang until the head of the intestines and do not descend until the navel; the Tanna says this adornment is that which is called” (נ״א: וְתַלְיָין עַד רֵישָׁא דְּמָעוֹי וְלָא נָחִית עַד טַבּוּרָא, תָּנָא תִּקּוּנָא דָּא הוּא דְּאִקְרֵי). This is the corner of the beard (פְּאַת הַזָּקָן), and it is one of the five corners (וְאִיהוּ חַד מֵחָמֵשׁ פֵּאִין), that depend on Chesed (דְּתַלְיָין בְּחֶסֶד), and on mercy (וּבְרַחֲמֵי). And it must not be destroyed, this Chesed (וְלָא אִבְעֵי לְחַבְּלָא הַאי חֶסֶד), as it is said (כְּמָה דְּאִתְּמַר). And because of this (וּבְגִין כַּךְ), it is written: “You shall not destroy the corners of your beard” (לֹא תַּשְׁחִית אֵת פְּאַת זְקָנֶךָ כְּתִיב) (Leviticus 19).

The seventh adornment (תִּקּוּנָא שְׁבִיעָאָה): no hair hangs upon the mouth (דְּלָא תַּלְיָין שַׂעֲרָא עַל פּוּמָא), and the mouth is cleared on all its sides (וּפוּמָא אִתְפְּנֵי מִכָּל סִטְרוֹי), and the hairs are set in order encircling it (וְיַתְבִין שַׂעְרִין בְּתִקּוּנָא סְחוֹר סְחוֹר לֵיהּ). Arise, Rabbi Yehudah (קוּם רִבִּי יְהוּדָה). Rabbi Yehudah arose (קָם רִבִּי יְהוּדָה), opened and said (פָּתַח וְאָמַר): “By the decree of the watchers is the matter” (בִּגְזֵירַת עִירִין פִּתְגָּמָא) (Daniel 4). About one thousand myriads are repeated—Some say: settled (כְּמָה אֶלֶף רִבְּבָן מִתְנְשָׁן [נ״א: מִתִּישְׁבַּן])—and they are established in this mouth (וּמִתְקַיְּימָן בְּהַאי פּוּמָא), and they depend from it (וְתַלְיָין מִנֵּיהּ), and all of them are called “mouth” (וְכֻלְהוֹן אִקְרוּן פֶּה). This is what is written (הֲדָא הוּא דִכְתִיב): “and by the breath of His mouth all their host” (וּבְרוּחַ פִּיו כָּל צְבָאָם) (Psalms 33). And from that spirit which goes out from the mouth (וּמֵהַהוּא רוּחָא דְּנָפִיק מִפּוּמָא), they are enclothed (מִתְלַבְּשָׁן).

All those below (כָּל אִינּוּן דִּלְבַר), depend from this mouth (תַּלְיָין מֵהַאי פּוּמָא). And from this mouth—Some say: spirit (וּמֵהַאי פּוּמָא [נ״א: רוּחָא])—when this spirit spreads forth (כַּד אִתְפָּשָׁט הַאי רוּחָא), they are enclothed in it, how many faithful prophets (מִתְלַבְּשָׁן בֵּיהּ כַּמָה נְבִיאֵי מְהֵימְנָא), and all of them are called “the mouth of Hashem” (וְכֻלְּהוּ פֶּה יְיָ אִתְקְרוּן). And in the place where the spirit goes out (וּבַאֲתָר דְּרוּחָא נָפִיק), no other word is mingled (לָא אִתְעָרְבָא מִלָּה אַחֲרָא), and all the mouths wait to be enclothed in that spirit which goes forth (וְכֻלְּהוּ [פִּיוֹת] מְחַכָּאן לְאִתְלַבְּשָׁא בְּהַהוּא רוּחָא דְּנָפִיק). And this adornment rules over all six (וְהַאי תִּקּוּנָא שַׁלִּיטָא עַל כֻּלְּהוּ שִׁיתָא), because here all are established and united (מִשּׁוּם דְּהָכָא מִתְקַיְּימָן כֻּלְּהוּ וּמִתְאַחֲדָן). And because of this (וּבְגִינֵי כַּךְ), his hairs measure the circumference of the mouth (שַׂעְרוֹהי שְׁקִילִין סוֹחֲרָנֵיהּ דְּפוּמָא), and it is cleared on all its sides (וְאִתְפְּנֵי מִכָּל סִטְרוֹי). And this adornment rules over all (וְהַאי תִּקּוּנָא שַׁלִּיטָא עַל כֻּלְּהוּ), because here all are established and united (מִשּׁוּם דְּהָכָא מִתְקַיְּימָן כֻּלְּהוּ וּמִתְאַחֲדָן). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): Blessed are you, holy Atika (בְּרִיךְ אַנְתְּ לְעַתִּיקָא קַדִּישָׁא).

The eighth adornment (תִּקּוּנָא תְּמִינָאָה): hairs descend beneath the beard (דְּנַחְתִּין שַׂעְרֵי בִּתְחוֹת דִּיקְנָא), covering the neck so that it is not seen (מְחַפְּיָין קְדָלָא דְּלָא אִתְחֲזֵי). For it was taught (דְּתַנְיָא): above there is neither nape nor back of the neck (אֵין לְמַעְלָה לֹא עֹרֶף וְלֹא עִפוֹי), and at the time when he gores—Some say: when he conquers (וּבְזִמְנָא דְּאַגָּח [נ״א: דְּנֶצַח] קְרָבֵי)—it is seen (אִתְחֲזֵי), in order to show might (מִשּׁוּם לְאַחֲזָאָה גְּבוּרְתָּא). For we have learned (דְּהָא תָּנֵינָן): a thousand worlds are united from it (אֶלֶף עָלְמִין אִתְאַחֲדָין מִנֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “a thousand shields hang upon it, all the armor of the mighty” (אֶלֶף הַמָּגֵן תָּלוּי עָלָיו כֹּל שִׁלְטֵי הַגִּבּוֹרִים) (Song of Songs 4). And “a thousand shields” is a secret (וְאֶלֶף הַמָּגֵן רָזָא הוּא). In the Concealed Book (בִּצְנִיעוּתָא דְּסִפְרָא), all the armor of the mighty (כֹל שִׁלְטֵי הַגִּבּוֹרִים), who come from the side of one Gevurah (דְּאָתוּ מִסְּטַר גְּבוּרָה חַד), from those powers of might (מֵאִינּוּן גְּבוּרָאן).

The ninth adornment (תִּקּוּנָא תְּשִׁיעָאָה): hairs are drawn—Some say: are joined (דְּאִתְמַשְּׁכָן [נ״א: דְּמִתְחַבְּרָן])—in full balance (בְּשִׁקּוּלָא מַלְיָא), with those hairs that hang (עִם אִינּוּן שַׂעְרֵי דְּתַּלְיָין), all in proper measure (כֻּלְּהוּ בְּשִׁקּוּלָא שַׁפִּיר), like a strong mighty man (כְּחַד גִּבָּר תַּקִּיף), master of victorious battles (מָארֵי נַצְחָן קְרָבַיָּיא). Because all the hairs are drawn after those that hang (מִשּׁוּם דְּכֻלְּהוּ שַׂעְרֵי אִתְמַשְּׁכָן בָּתַר אִינּוּן דְּתַּלְיָין), and the generality of all is in those that hang (וּכְלָלָא דְּכֻלְּהוּ בְּאִינּוּן דְּתַּלְיָין). And all is extended (וְכֹלָּא אִתְמְשַׁךְ), [text missing here] (חֲסֵר כָּאן).

And because of this it is written (וְעַל דָּא כְּתִיב): “the glory of young men is their strength” (תִּפְאֶרֶת בַּחוּרִים כֹּחָם) (Proverbs 20). And it appeared at the sea as a good young man, this is what is written (וְנִרְאֶה עַל הַיָּם כְּבָחוּר טוֹב הֲדָא הוּא דִכְתִיב): “young, like cedars” (בָּחוּר כָּאֲרָזִים) (Song of Songs 5), like a mighty man performing mighty acts (כְּגִבָּר עָבִיד גְּבוּרָאן). And this is Tiferet (וְדָא הוּא תִּפְאֶרֶת), strength and might and mercy (חֵילָא וּגְבוּרְתָּא וְרַחֲמֵי).

Tanna (תָּנָא), Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): all these adornments (כָּל הָנֵי תִּקּוּנִין), and all these matters (וְכָל הָנֵי מִלִּין), I wish to reveal (בָּעֵינָא לְגַלָּאָה) to their masters who are weighed in the balance (לְמָארֵיהוֹן דְּאִתְּקָלוּ בְּמַתְקְלָא), and not to those who have not entered—Some say: who entered and did not go out (וְלָא לְאִינּוּן דְּלָא עָאלוּ [נ״א: דְּעָאלוּ וְלָא נָפְקוּ])—but only to those who entered and went out (אֶלָּא לְאִלֵּין דְּעָאלוּ וְנַפְקוּ). For anyone who enters and does not go out (דְּכָל מָאן דְּעָיִיל וְלָא נָפִיק), better for him that he was not created (טַב לֵיהּ דְּלָא אִבְרֵי).