Daf 295a (דַּף רצ״ה ע״א)

Happy is the portion of the Righteous (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא), for upon them it is written (דְּעָלַיְיהוּ כְּתִיב), And he who is of a faithful spirit conceals a matter (וְנֶאֱמַן רוּחַ מְכַסֶּה דָּבָר) (Proverbs 11). A faithful spirit certainly (נֶאֱמַן רוּחַ וַדַּאי), for their spirit is exchanged from a supernal holy place (דְּהָא רוּחָא דִּלְהוֹן מֵאֲתָר עִלָּאָה קַדִישָׁא אִשְׁתְּלִיף), and because of this they are called a faithful spirit (וּבְגִין כָּךְ נֶאֱמַן רוּחַ אִקְרוּן).

And this sign we have established (וְסִימָן דָּא אוֹקִימְנָא), that one who reveals secrets, it is known that his soul is not from the body of the Holy King (הַהוּא דִּמְגַּלֶּה רָזִין בְּיָדוּעַ דְּנִשְׁמָתֵיהּ לָאו אִיהוּ מִגּוּפָא דְּמַלְכָּא קַדִישָׁא). And because of this, there is no secret in him, and he is not from the place of secret (וּבְגִין כָּךְ לֵית בֵּיהּ רָזָא וְלָא מֵאֲתָר דְּרָזָא הוּא). And when his soul departs (וְכַד תִּיפּוּק נִשְׁמָתֵיהּ), it is not joined in the body of the King, for it is not his place (לָא אִתְדַּבְּקָא בְּגוּפָא דְּמַלְכָּא דְּהָא לָא אַתְרֵיהּ הוּא). Woe to that man, woe to him, woe to his soul (וַוי לְהַהוּא בַּר נָשׁ וַוי לֵיהּ וַוי לְנִשְׁמָתֵיהּ). Happy is the portion of the Righteous who conceal secrets (זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא דִּמְכַסִּין רָזִין), all the more so the supernal secrets of Kudsha Berikh Hu (כָּל שֶׁכֵּן רָזִין עִלָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא). Concerning them it is written (עָלַיְיהוּ כְּתִיב), And your people are all Tzaddikim, they shall inherit the land forever (וְעַמֵּךְ כּוּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ) (Isaiah 60).

The countenance are crowns of offerings of fragrance (אַנְפּוֹי כִּתְרִין תַּקְרוֹבִין דְּבוּסְמָא). All are testimony to what we have said (כָּלְּהוּ סַהֲדוּתָא עַל מַה דַּאֲמֵינָא), for testimony depends on them (דְּהָא סַהֲדוּתָא בְּהוּ תַּלְיָא). And in everything testimony depends (וּבְכֹלָּא תַּלְיָא סַהֲדוּתָא). But these offerings of fragrance, white and red (אֲבָל הָנֵי תַּקְרוֹבֵי דְּבוּסְמָא חִוָּורָא וְסוּמָקָא), are testimony to Abba and Imma (סַהֲדוּתָא לְאַבָּא וְאִמָּא). Testimony to the inheritance which they gave and grasped (סַהֲדוּתָא לְאַחְסְנָא דְּיָרִית וְאָחִיד לוֹן). And in our Mishnah we have established (וְהָא בְּמַתְנִיתָא דִּילָן אוֹקִימְנָא), how many measures are there between white and red (כַּמָה פָּרְסֵי בֵּין חִוָּורָא לְסוּמָקָא), and they are included together as one on the side of the white (וְאִתְכְּלִילָן בֵּיהּ כַּחֲדָא בְּסִטְרָא דְּחִוָּורָא).

When there shines the shining of the whiteness of Atika (כַּד אִתְנְהִיר מִנְהִירוּ דְּחִוָּורָא דְּעַתִּיקָא), that whiteness covers over the red (חַפְיָּיא הַהוּא חִוָּורָא עַל סוּמָקָא). And all is found in illumination (וְכֻלְּהוּ בִּנְהִירוּ אִשְׁתְּכַח). And then it is written (וּכְדֵין כְּתִיב), May Hashem make His face shine upon you (יָאֵר יְיָ פָּנָיו אֵלֶיךָ) (Numbers 6). But when many are guilty, judgments hang in the world (וְכַד חַיָּיבִין סַגִּיאִין תַּלְיָין דִּינִין בְּעָלְמָא), and concealment is found in all (אִשְׁתְּכָחַת סְגִירוּתָא בְּכֹלָּא). And the red spreads over the countenance (וְסוּמָקָא אִתְפְּשַׁט בְּאַנְפִּין), and covers all the white (וְחָפָא כָּל חִוָּורָא). And then all is found in judgment (וּכְדֵין כֹּלָּא אִשְׁתְּכַח בְּדִינָא). And then it is written (וּכְדֵין כְּתִיב), The face of Hashem is against those who do evil (פְּנֵי יְיָ בְּעוֹשֵׂי רָע) (Psalms 34). In garments of vengeance it is written (בְּגַדֵי קִנְאָה כְּתִיב), Garments of vengeance for clothing (בִּגְדֵי נָקָם) (Isaiah 59). And all depends upon this (וְכֹלָּא בְּהַאי תַּלְיָיא). And because of this, testimony is in everything (וּבְגִין דָּא סַהֲדוּתָא הוּא בְּכֹלָּא).

How many and how many masters of shields await these colors (כַּמָּה וְכַמָּה מָארֵי תְּרִיסִין מְחַכָּאן לְהָנֵי גְּוָונֵי), they gaze upon these colors (מְצַפָּאן לְהָנֵי גְּוָונֵי). When the colors shine (כַּד נְהִירִין גְּוָונֵי), all the worlds are in joy (כָּל עָלְמִין כֻּלְּהוּ בְּחֵדוּ). At the time when the whiteness shines (בְּזִמְנָא דְּנָהִיר חִוָּורָא), all appears in that color (כֹלָּא אִתְחָזוּ בְּהַהוּא גַּוְונָא). And when it appears in the red (וְכַד אִתְחֲזֵי בְּסוּמָקָא), all likewise appear in that color (כֹלָּא הָכִי אִתְחָזוּ בְּהַהוּא גַּוְונָא).

In these offerings of fragrance (בְּאִלֵּין תַּקְרוֹבִין דְּבוּסְמָא), the beard begins to appear (שַׁארִי דִּיקְנָא לְאִתְחֲזָאָה), from the top of the ears (מֵרֵישָׁא דְּאוּדְנִין), and descends and ascends in the offering of fragrance (וְנָחִית וְסַלִיק בְּתַקְרוֹבָא דְּבוּסְמָא). The black hairs of the beard (שַׂעֲרִין אוּכָמִין דְּדִיקְנָא), in a fitting and beautiful arrangement (בְּתִקּוּנָא יָאֶה שַׁפִּיר), like a mighty warrior, beautiful (כְּגִיבָּר תַּקִּיף שַׁפִּיר). The oil of abundance from the supernal beard of Atika (מִשְׁחָא דִּרְבוּת דְּדִיקְנָא עִלָּאָה דְּעַתִּיקָא), is seen in this beard of Ze’ir Anpin (בְּהַאי דִּיקְנָא דִּזְעֵיר אַנְפִּין אִתְחֲזֵי), and shines (וְנָהִיר).

The beauty of this beard (שַׁפִּירוּ דְּהַאי דִּיקְנָא), is found in nine arrangements (בְּט׳ תִּקּוּנִין אִשְׁתְּכַח). And when the oil of abundance from the thirteen streams of the beard of Atika Kadisha shines in this beard (וְכַד מִשְׁחָא דִּרְבוּת דִּתְלַת עֲשַׂר נְבִיעִין דְּדִיקְנָא דְּעַתִּיקָא קַדִישָׁא נָהִיר בְּהַאי דִּיקְנָא), twenty-two arrangements are found (אִשְׁתְּכָחוּ כ״ב תִּקּוּנִין). And then all are blessed (וּכְדֵין מִתְבָּרְכִין כֻּלְּהוּ). And Yisrael Sava is blessed in this (וְיִשְׂרָאֵל סָבָא מִתְבָּרְכָא בְּהַאי), and the sign is, By you shall Yisrael bless (וְסִימָן בְּךָ יְבָרֵךְ יִשְׂרָאֵל) (Bereshit 48). All the arrangements of this beard (כָּל תִּקּוּנִין דְּדִיקְנָא דָּא), we have established in the Holy Idra (אוֹקִימְנָא בְּאִדְּרָא קַדִישָׁא), for all are arranged from the arrangements of Atika Kadisha (דְּכֻלְּהוּ מִתִּיקּוּנִין דְּעַתִּיקָא קַדִישָׁא אִתְּקָנוּ). And here I desire to reveal what was not revealed there (וְהָכָא בָּעֵינָא לְגַלָּאָה מַה דְּלָא אִתְגְּלֵי תַּמָּן), in order to enter without shame (בְּגִין לְמֵיעַל בְּלָא כִּסּוּפָא).

Six they are, called nine (שִׁיתָא אִינּוּן ט׳ אִקְרוּן). The first arrangement (תִּקּוּנָא קַדְמָאָה), the spark of the Hard spark emerges (נָפַק הַהוּא נִיצוֹצָא בּוּצִינָא דְּקַרְדִּינוּתָא), and strikes beneath the hair of the head (וּבָטַשׁ בִּתְחוֹת שַׂעֲרָא דְּרֵישָׁא), beneath the points above the ears (מִתְּחוֹת קוֹצִין דְּעַל אוּדְנִין), and descends before the opening of the ears until the top of the mouth (וְנָחִית מִקַּמֵּי פִּתְחָא דְּאוּדְנִין עַד רֵישָׁא דְּפוּמָא). This arrangement is not found from Atika Kadisha (הָא תִּקּוּנָא דָּא מֵעַתִּיקָא קַדִישָׁא לָא אִשְׁתְּכַח), except when the Mazal of Atika Kadisha flows (אֶלָּא כַּד נָגִיד מַזָּלָא דְּעַתִּיקָא קַדִישָׁא), and from it depends the fountain of Chokhmah (וְתַלְיָיא מִנֵּיהּ הַהוּא מַבּוּעָא דְּחָכְמְתָא). When Imma is drawn and included in the pure atmosphere (כַּד אִימָּא אִתְמַשְּׁכָא וְאִתְכְּלִילַת בַּאֲוִירָא דַּכְיָא), that whiteness grasps Imma (הַהוּא חִוָּורָא נָקִיט אִימָּא), and the spark enters and goes forth (וְנִיצוֹצָא עָאלַת וְנַפְקַת), and this is united one with the other (וְאִתְאֲחָד דָּא בְּדָא), and makes one arrangement (וְאִתְעָבִידַת חַד תִּקּוּנָא). And when it is necessary, this one ascends over that one (וְכַד אִצְטְרִיךְ סַלְּקָא דָּא עַל דָּא), and one is covered before the other (וְאִתְכַּסְּיָא חַד מִקַּמֵּי חֲדָא). And because of this all is necessary, one to bring vengeance and one to bring mercy (וּבְגִין כָּךְ כֹּלָּא אִצְטְרִיךְ חַד לְמֶעְבַּד נוּקְמִין וְחַד לְרַחֲמָא). And concerning this, King David desired this beard (וְעַל הַאי תָּאִיב לְהַאי דִּיקְנָא דָּוִד מַלְכָּא), as we have established (כְּמָה דְּאוֹקִימְנָא).

In this beard are found nine arrangements (בְּהַאי דִּיקְנָא ט׳ תִּקּוּנִין אִשְׁתְּכָחוּ), sixty thousand that depend on them (שִׁיתָא רִבְוָון דְּתַלְיָין בְּהוּ), and spread throughout the whole body (וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא). And these sixty that depend, depend on the hairs beneath the offerings of fragrance (וְאִלֵּין שִׁיתָּא דְּתַלְיָין תַּלְיָין בְּשַׂעֲרֵי דִּתְחוֹת תַּקְרוּבָא דְּבוּסְמִין). Three from this side and three from that side (תְּלַת מֵהַאי סִטְרָא וּתְלַת מֵהַאי סִטְרָא). And in the preciousness of the beard depend three others (וּבְיָקִירוּתָא דְּדִיקְנָא תַּלְיָין תְּלַת אַחֲרָנִין): one above at the lips (חַד לְעֵילָּא בְּשִׂפְוָון), and two in those hairs that hang until the navel (וּתְרֵין בְּאִינּוּן שַׂעֲרִין דְּתַלְיָין עַד טַבּוּרָא). And all these six, three from here and three from here (וְכָל הָנֵי שִׁיתָּא ג׳ מִכָּאן וְג׳ מִכָּאן), are extended and depend all in those hairs that hang and spread throughout the whole body (אִתְמַשְּׁכָן וְתַלְיָין כֻּלְּהוֹן בְּאִינּוּן שַׂעֲרֵי דְּתַלְיָין וּמִתְפָּשְּׁטִין בְּכָל גּוּפָא). And because these three are more precious in the beard than all the rest (וּבְגִין דְּהָנֵי תְּלָתָא אִינּוּן בְּיָקִירוּ דְּדִיקְנָא יַתִּיר מִכֻּלְּהוּ), in them is written the Holy Name (כְּתִיב בְּהוּ שְׁמָא קַדִישָׁא). As it is written (דִּכְתִיב), From the straits I called to Yah, He answered me with the breadth of Yah, Hashem is with me I will not fear (מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶּרְחָב יָהּ יְיָ לִי לֹא אִירָא) (Psalms 118).

And this we have established in the Idra (וְהָא דְּאוֹקִימְנָא בְּאִדָרָא), From the straits I called to Yah, from the place where the beard begins to spread (מִן הַמֵּצַר קָרָאתִי יָהּ מֵאֲתָר דְּשָׁרֵי דִּיקְנָא לְאִתְפַּשְּׁטָא), which is a narrow place before the ears (דְּהוּא אֲתָר רָחִיק מִקַּמֵּי אוּדְנִין), and it is fitting (שַׁפִּיר הוּא). And in the book of Aggadta of the school of Rav Yeiva Sava it says and establishes (וּבְסִפְרָא דְּאַגַדְתָּא דְּבֵי רַב יֵיבָא סָבָא הָכִי אָמַר וְאוֹקִים), that the root of the beard is from the supernal Chesed (דְּשֵׁירוּתָא דְּדִיקְנָא מֵחֶסֶד עִלָּאָה). As it is written (דִּכְתִיב), Yours, Hashem, is the greatness and the power and the beauty, etc. (לְךָ יְיָ הַגְּדוּלָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְגוֹ׳) (I Chronicles 29). And all is so (וְכֹלָּא הוּא). And so it begins (וְהָכִי שָׁארֵי). And nine are extended and depend in the beard (וְתִשְׁעָה אִתְמַשְּׁכָן וְתַלְיָין בְּדִיקְנָא). And before the ears thus it begins (וּמִקַּמֵּי אוּדְנִין הָכִי שָׁארֵי). And their existence is not established except in another place (וְקִיּוּמָא לָא מִתְקַיְּימִין אֶלָּא בַּאֲתָר אָחֳרָא), as we have established (כְּמָה דְּאוֹקִימְנָא).