Daf 295b (דַּף רצ״ה ע״ב)

And when the world needs mercy (וְכַד אִצְטְרִיךְ עָלְמָא לְרַחֲמֵי), the holy Mazal is revealed (אִתְגַּלְיָיא מַזָּלָא קַדִישָׁא). And all these arrangements of the precious beard of Ze’ir Anpin (וְכָל הָנֵי תִּקּוּנִין דִּבְדִּיקְנָא יַקִּירָא דִּזְעֵיר אַנְפִּין), all of them are found in mercy (כֻלְּהוּ רַחֲמֵי מִשְׁתַּכְחֵי). And when judgment is needed (וְכַד אִצְטְרִיךְ לְדִינָא), judgment appears (מִתְחַזְּיָיא דִּינָא), and then vengeance is carried out upon the enemies of Yisrael, upon those who oppress them (וּכְדֵין עַבְדִּין נוּקְמִין לְשַׂנְאֵיהוֹן דְּיִשְׂרָאֵל לְאִינּוּן דְּעָקִין לְהוּ). All the preciousness of the beard is in those hanging hairs (כָּל יְקִירוּ דְּדִיקְנָא בְּאִינּוּן שַׂעְרֵי דְּתַלְיָין אִינְהוּ), because all depends upon these hangings (מִשּׁוּם דְּכֹלָּא בְּהַאי תַּלְיָין).

All these hairs of the beard of Ze’ir Anpin (כָּל הָנֵי שַׂעְרֵי דְּדִיקְנָא דִּזְעֵיר אַנְפִּין), all are old and strong (כֻלְּהוּ קְשִׁישִׁין תַּקִּיפִין), because they all subdue judgments (מִשּׁוּם דְּכֻלְּהוּ אַכְפְּיָין לְדִינִין), at the time when the Holy Mazal is revealed (בְּשַׁעֲתָא דְּמַזָּלָא קַדִישָׁא אִתְגְּלֵי). And when it desires to wage battle (וְכַד בָּעָא לְאַגָחָא קְרָבָא), in this beard it appears like a mighty warrior (בְּהַאי דִּיקְנָא אִתְחֲזֵי כְּגִבָּר תַּקִּיף), master of victory in battles (מָארֵי נַצְחָן קְרָבַיָּא). And then one who merits, merits, and one who is guilty is punished (וּכְדֵין מָרִיט מַאן דְּמָרִיט וְאַגְלִישׁ מַאן דְּאַגְלִישׁ).

These nine arrangements (הָנֵי תִּשְׁעָה תִּקּוּנִין), Moshe mentioned a second time (אֲמָרָן מֹשֶׁה זִמְנָא תִּנְיָינָא), at the time when it was necessary to return them all to mercy (בְּשַׁעֲתָא דְּאִצְטְרִיךְ לְאָהַדְרָא לוֹן כֻּלְּהוּ רַחֲמֵי). For even though he did not mention now the thirteen arrangements (דְּאַף עַל גַּב דִּתְלֵיסָר תִּקּוּנִין לָא אֲמָרָן הַשְׁתָּא), the matter depends on intention (בְּכַוָּונָא תַּלְיָיא מִלְּתָא), for one should not enter these arrangements to mention them except with Mazal (דְּהָא לָא יֵיעוּל בְּהָנֵי תִּקּוּנִין לְאַדְכְּרָא אֶלָּא בְּמַזָּלָא), and he intended Mazal and mentioned it (אִתְכְּוָּון וְאַדְכַּר לֵיהּ).

This is what is written (הֲדָא הוּא דִכְתִיב), And now, please let the power of Hashem be great (עַתָּה יִגְדַּל נָא כֹּחַ יְיָ) (Numbers 14). What is the power of Hashem (מַאן כֹּחַ יְיָ). It is that which is called the Holy Mazal (הַהוּא דְּאִקְרֵי מַזָּלָא קַדִישָׁא), the concealed of all concealments (סְתִימָא דְּכָל סְתִימִין). This fear and this illumination depend upon Mazal (דְּחִילָּא דָּא וּנְהִירוּ דָּא מִמַּזָּלָא תָּלֵי). And since Moshe said this and mentioned this and intended it (וְכֵיוָן דְּאָמַר מֹשֶׁה דָּא וְאַדְכַּר דָּא וְאִתְכְּוָּון בֵּיהּ), he said these nine arrangements that depend on Ze’ir Anpin (אָמַר הָנֵי תִּשְׁעָה תִּקּוּנִין דְּתַלְיָין בִּזְעֵיר אַנְפִּין), so that all may shine and judgment not be found (בְּגִין דְּיַנְהִירוּ כֻּלְּהוּ וְלָא יִשְׁתְּכַח דִּינָא). And because of this all depends on Mazal (וְעַל דָּא כֹּלָּא בְּמַזָּלָא תָּלֵי).

This beard, when its hairs begin to stir and be aroused (הַאי דִּיקְנָא כַּד שָׁרָאן שַׂעְרֵי לְאִתְעָרָא), it appears like a mighty warrior, master of victorious battles (אִתְחֲזֵי כְּגִיבָּר תַּקִּיף כְּגִיבָּר מָארֵי נָצַח קְרָבִין). In this beard flows the oil of abundance from Atika who is concealed (בְּהַאי דִּיקְנָא נָגִיד מְשַׁח דִּרְבוּת מֵעַתִּיקָא סְתִימָאָה). As you say (כְּמָה דְאַתְּ אָמֵר), Like the precious oil upon the head, that runs down upon the beard, the beard of Aharon (כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן) (Psalms 133).

These hairs do not cover the lips (אִלֵּין שַׂעְרֵי לָא חַפְיָין עַל שִׂפְוָון), and the lips are all red like a rose (וְשִׂפְוָון כֻּלְּהוּ סוּמָקִין כְּוַורְדָא). As it is written (דִּכְתִיב), His lips are roses (שִׂפְתוֹתָיו שׁוֹשַׁנִּים) (Song of Songs 5). The lips murmur Gevurah, they murmur Chokhmah (שִׂפְוָון מְרַחְשָׁן גְּבוּרָה מְרַחְשָׁן חָכְמְתָא). In these lips depend good and evil, life and death (בְּאִינּוּן שִׂפְוָון תַּלְיָין טַב וּבִישׁ חַיֵּי וּמוֹתָא). From these lips depend the masters of awakening (מֵאִלֵּין שִׂפְוָון תַּלְיָין מָארֵיהוֹן דְּאַתְעָרוּתָא), for when these lips murmur, all are awakened to decree judgment in all courts (דְּכַד מְרַחֲשִׁין אִלֵּין שִׂפְוָון מִתְעָרִין כֹּלָּא לְמִגְזַר דִּינָא בְּכָל בָּתֵּי דִּינִין). And because of this they are called Irin, watchers (דְּאִקְרוּן עִירִין). As it is written (דִּכְתִיב), By the decree of the watchers is the matter, and by the word of the holy ones the sentence (בִּגְזֵרַת עִירִין פִּתְגָּמָא וּבְמֵאמַר וְגוֹ׳) (Daniel 4). What is Ir (מַאי עִיר).

In the book of Aggdata it is as you say (בְּסִפְרָא דְּאַגַדְתָּא כְּמָה דְאַתְּ אָמֵר), And it was an irkha, an arousing (וַיְהִי עָרֶךָ) (I Samuel 28). These awaken judgments against those who are not shown mercy above (דְּמִתְעֲרִין דִּינִין לְאִינּוּן דְּלָא אִתְרְחִימוּ לְעֵילָּא), and because of this these awaken the masters of confusion (בְּגִין כָּךְ מִתְעָרִין אִלֵּין דְּאִינּוּן מָארֵי דְּבָבוּ). And with all of this, in two colors, mercy and judgment (וְעִם כָּל דָּא בִּתְרֵי גְּוָונֵי בְּרַחֲמֵי וְדִינָא), and because of this they are called ir and kaddish, judgment and mercy (וְעַל דָּא אִקְרוּן עִיר וְקַדִּישׁ דִּינָא וְרַחֲמֵי). And in these lips the mouth is seen when it opens (וּבְאִלֵּין שִׂפְוָון אִתְחֲזֵי פּוּמָא כַּד אִתְפְּתַח). The breath that goes forth from the mouth (רוּחָא דְּנָפִיק מִן פּוּמָא), in it are clothed thousands and myriads (בֵּיהּ מִתְלַבְּשִׁין כַּמָה אֶלֶף וְרִבְבָן). And when it spreads (וְכַד אִתְפְּשַׁט), faithful prophets are clothed in it (מִתְלַבְּשִׁין בֵּיהּ נְבִיאָן מְהֵימְנֵי). And all are called the mouth of Hashem (וְכֻלְּהוּ פֶּה יְיָ אִקְרוּן). When words go forth from the mouth (כַּד מִלִּין נָפְקִין מִן פּוּמָא), and murmur in the lips (וּמִתְרַחֲשִׁין בְּשִׂפְוָון), they shine to all the eighteen thousand worlds (מִתְנַהֲרִין לְכֻלְּהוּ תִּמְנֵי סָרֵי אַלְפִין עָלְמִין), until all are bound together as one (עַד דְּמִתְקַטְּרִין כֻּלְּהוּ כַּחֲדָא), in the eighteen pathways and roads that are made known (בְּתַמְנֵיסָר אוֹרְחִין וּשְׁבִילִין דְּאִשְׁתְּמוֹדְעָן). And all await this mouth (וְכֹלָּא מְחַכָּאן לְפוּמָא דָּא), which with the tongue speaks great things in the crown of purity with its diadem (בְּלִישָׁן מְמַלֵּל רַבְרְבָן בְּקִיטְרָא דְּטִיהֲרָא בְּעוּטְרָא). And concerning this it is written (וְעַל דָּא כְּתִיב), His palate is sweet (חִכּוֹ מַמְתַּקִּים) (Song of Songs 5). Sweet indeed (מַמְתַּקִּים וַדַּאי). What is His palate (מַאי חִכּוֹ). As you say (כְּמָה דְאַתְּ אָמֵר), And the palate tastes to eat (וְחֵיךְ יִטְעַם לֶאֱכוֹל) (Job 34). And all of Him is delights, fire and water (וְכֻלּוֹ מַחֲמַדִּים אֵשׁ וּמַיִם). Fire and water are joined together (אֶשָּׁא וּמַיָיא מִתְתַּקְנָן), in His form, for the colors join as one (יָאָן בְּצִיּיוּרוֹי דְּהָא גְּוָונֵי מִתְחַבְּרָן כַּחֲדָא).

His palate, in engraved letters, which are carved in his diadem, are engraved in the throat (חִכּוֹ בְּאַתְוָון רְשִׁימָן דְּמִתְגַּלְפָן בְּעִטְרוֹי גְּלִידִין אחה״ע בַּגָּרוֹן). Alef, which removes kings (א׳ דְּטָרִיד מַלְכִּין), as it is written, And He changes kings and removes kings and sets up kings (דִּכְתִיב וּמְהַעְדֵּא מַלְכִּין וּמְהָקֵם מַלְכִּין) (Daniel 2). Chet, which goes down and ascends and crowns, conquers with fire, engraves with spirit (ח׳ דְּטָרִיד וְנָחִית וְסָלִיק וְעָטִיר כָּבִישׁ בְּאֶשָּׁא גָּלִיף בְּרוּחָא). Hei is the nursing from Imma, concealed for female, spreads into the great female, in the desire of the holy city, until the places are bound together one with the other (ה׳ יְנִיקָה דְּאִימָא סָטִיר לְנוּקְבָּא אִתְפְּשַׁט לְנוּקְבָּא רַבָּא בְּתִיאוּבְתָא דְּקַרְתָּא קַדִישָׁא מִתְקַטְּרֵי אַתְרִין דָּא בְּדָא). As you say (כְּמָה דְאַתְּ אָמֵר), The mountain of myrrh and the hill of frankincense (הַר הַמּוֹר גִּבְעַת הַלְּבוֹנָה) (Song of Songs 4). Ayin, purity of the drop, engraved in the drop, the flows of branches are joined, for its sides in engraved spirits (ע׳ טִיהֲרָא דְּטִיפְסָא גְּלִיפָא בְּטִיפְסָא רְהִיטִין דַּעֲנָפִין מִתְאַחֲדָן לְסִטְרוֹי לְרוּחִין גְּלִיפִין).

And behold, in the secrets of the letters of Shlomo the King, these letters are crowned (וְהָא בְּרָזֵי דְּאַתְוָון דִּשְׁלֹמֹה מַלְכָּא אִתְעַטָּרוּ אִלֵּין אַתְוָון), in the four combinations GYKQ in the palate, as it is said, And the palate tastes to eat (בְּד׳ גיכ״ק בַּחֵיךְ כְּמָה דְאַתְּ אָמֵר וְחֵיךְ יִטְעַם לֶאֱכוֹל) (Job 34). As it is written, Can that which is unsavory be eaten without salt (הֲיֵאָכֵל תָּפֵל מִבְּלִי מֶלַח) (Job 6). And it is written, And the work of righteousness shall be peace (וְכְתִיב וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם) (Isaiah 32). And it is written, More desirable than gold, than much fine gold, and sweeter, etc. (הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים וְגוֹ׳) (Psalms 19). Sweeter indeed (מְתוּקִים וַדַּאי).

King David said (דָּוִד מַלְכָּא אָמַר), Moreover by them Your servant is warned, etc. (גַּם עַבְדְּךָ נִזְהָר בָּהֶם וְגוֹ׳) (Psalms 19). I bear witness upon myself that all my days I was careful with them (אַסְהַדְנָא עָלַי דְּכָל יוֹמָאי אִזְדְּהַרְנָא בְּהוּ), not to stumble with them (דְּלָא לְאַטְעָאָה בְּהוּ), except one day when I was crowned with the crowns of the King (בַּר יוֹמָא חַד דְּעָטִירְנָא עִטְרֵי מַלְכָּא), in the cave of Meronia (בִּמְעַרְתָּא דְּמֵרוֹנְיָא), and I saw a spark of fire flaming at the entrance of Meronia (וַחֲמֵינָא בּוּצִינָא דְּאֶשָּׁא מִתְלַהֲטָא אַפּוּתְיָא דְּמֵרוֹנְיָא), and I trembled (וְאִזְדַּעֲזַעְנָא). From that day I was careful in my knowledge with them (מֵהַהוּא יוֹמָא אִזְדָּהַרְנָא בְּדַעְתָּאי בְּהוּ), and I never abandoned them all my days (וְלָא שָׁבִיקְנָא לוֹן כָּל יוֹמָאי). Happy is the portion of he who is careful with the sweetness of the King (זַכָּאָה חוּלָקֵיהּ מַאן דְּאִזְדְּהַר בִּמְתִּיקָא דְּמַלְכָּא), and tastes them as is fitting (וְטָעִים בְּהוּ כִּדְקַחֲזֵי). Concerning this it is written (עַל דָּא כְּתִיב), Taste and see that Hashem is good (טַעֲמוּ וּרְאוּ כִּי טוֹב יְיָ) (Psalms 34). And it is written (וּכְתִיב), Come, eat of My bread, etc. (לְכוּ לַחֲמוּ בְּלַחְמִי וְגוֹ׳) (Proverbs 9).