Daf 77b (דַּף ע״ז ע״ב)

And when he is old and returns, as we have said (וְכַד אִיהוּ סִיב וְתָב כִּדְקָאמְרַן), he is rectified in the secret of the letter Reish (אִתְתָּקַּן אִיהוּ בְּרָזָא דְּאָת ר׳), and is joined with the letter Zayin (וְאִתְחֲבָּר בְּאָת ז׳). After this one is rectified (לְבָתַר כַּד הַאי אִתְתָּקַּן), he is constantly in whispering (אִיהוּ תָּדִיר בִּלְחִישׁוּ), and all his deeds are in whispering (וְכָל עוֹבָדוֹי בִּלְחִישׁוּ). But he is not fully established as is fitting (אֲבָל לָאו אִיהוּ בְּקִיּוּמָא כַּדְקָא חֲזִי), because of that blemish (בְּגִין דְּהַהוּא פַּסְלוּ), until it is not yet despaired of within him (עַד לָא אִתְיָיאָשָׁא בֵּיהּ). From here we learn (מִכָּאן אוּלִיפְנָא): One who invalidates his seed (מַאן דְּפָסִיל זַרְעֵיהּ), for up to three generations that invalidation is not removed (עַד תְּלַת דָּרִין לָא אִתְיָיאָשָׁא הַהוּא פְּסִילּוּ), from being stirred back into correction (מִלְכַשְׁכְּשָׁא).

Because of this we have learned (בְּגִין כָּךְ תְּנִינָן): Woe to that person who invalidates his seed (וַי לֵיהּ לְהַהוּא בַּר נָשׁ דְּפָסִיל זַרְעֵיהּ), and is not concerned for the honor of his Master (וְלָא חָיֵישׁ לִיקָרָא דְּמָארֵיהּ). He invalidates his seed, certainly (פָּסִיל זַרְעֵיהּ וַדַּאי). And after that blemish has been despaired of (וּלְבָתַר דְּאִתְיָיאָשָׁא הַהוּא פְּסִילּוּ), then are found lines in the right hand - four and five (כְּדֵין אִשְׁתְּכָחוּ שִׂרְטוּטִין בִּידָא יְמִינָא, אַרְבַּע וְחָמֵשׁ): four in length (אַרְבַּע בְּאַרְכָּא), five in breadth (חָמֵשׁ בְּפוּתְיָא). And the secret of this is the letter Zayin (וְרָזָא דָּא ז׳), and it is joined with the letter He (וְאִתְחֲבָּר בְּאָת ה׳). This one - sometimes he succeeds (הַאי לְזִמְנִין אַצְלַח), sometimes he does not succeed (לְזִמְנִין לָא אַצְלַח). He succeeds in Orayta (אַצְלַח בְּאוֹרַיְּיתָא), and at the end of his days, he succeeds even in wealth (וּלְסוֹף יוֹמוֹי, אַצְלַח אֲפִילּוּ בְּמָמוֹנָא).

Third gate, Heh (תַּרְעָא תְּלִיתָאָה, ה׳). On the right (בִּימִינָא), when five lines are found in breadth (כַּד אִשְׁתְּכָחוּ חָמֵשׁ שִׂרְטוּטִין בְּפוּתְיָא), and three in length (וּתְלַת בְּאַרְכָּא), and the middle tracing is found from those three (וְאִשְׁתְּכַח הַהוּא שִׂרְטוּטָא דְּאֶמְצָעִיתָא מֵאִינּוּן תְּלַת), this one is in the secret of the letter Heh (דָּא אִיהוּ בְּרָזָא דְּאָת ה׳), and is supported by the letter Samekh (וְאִסְתְּמִיךְ בְּאוֹת ס׳). At the time that the middle line is found (בְּזִמְנָא דְּאִשְׁתְּכַח הַהוּא שִׂרְטוּטָא דְּאֶמְצָעִיתָא), which enters and joins within those five lines of breadth (דְּעָאל וְאָחִיד גּוֹ אִינּוּן חָמֵשׁ שִׂרְטוּטִין דְּפוּתְיָא), this is the man who is sorrowful and irritable in his house (דָּא אִיהוּ בַּר נָשׁ עָצִיב וְרָגִיז גּוֹ בֵּיתֵיהּ), but among people, it is not so (וּבְגוֹ בְּנֵי נָשָׁא לָאו הָכִי). He is stingy in his home (קַמְצָן אִיהוּ בְּבֵיתֵיהּ), and irritable and suppressive (וְרָגִיז וְכָפִין), though at times, not so (וּלְזִמְנִין לָא). Outside his house, he is not like that (לְבַר מִבֵּיתֵיהּ לָאו הָכִי). He succeeds in worldly matters (אַצְלַח בְּעוֹבְדֵי עָלְמָא). When he labors in Orayta (כַּד אִשְׁתָּדַּל בְּאוֹרַיְּיתָא), he contemplates a little and returns to it (אִסְתַּכִּיל זְעֵיר וְאִתְהַדָּר בָּהּ). He is faithful (מְהֵימָנָא אִיהוּ), but not at all times (אֲבָל לָאו כָּל זִמְנָא).

And in that time when he is not faithful (וְהַהוּא זִמְנָא דְּלָאו מְהֵימָנָא), he shows a form of integrity (אַחְזֵי גּוָֹון קְשׁוֹט), but not integrity in completeness (וְלָא קְשׁוֹט בִּשְׁלִימוּ). In judgment, he succeeds (בְּדִינָא יִצְלַח). He is faithful in the secrets of the Orayta (מְהֵימָנָא אִיהוּ בְּרָזִין דְּאוֹרַיְּיתָא), this is in the secret of the letter Heh (דָּא אִיהוּ בְּרָזָא דְּאָת ה׳), and it is joined with the letter Samekh (וְאִתְחֲבָּר בְּאָת ס׳). And if there are four lines in breadth (וְאִי אַרְבַּע שִׂרְטוּטִין בְּפוּתְיָא), and five in length (וְחָמֵשׁ בְּאַרְכָּא), two from those in the length (תְּרֵין מֵאִינּוּן דְּאָרְכָּא) enter within those four (עָאלִין גּוֹ אִינּוּן אַרְבַּע), this is the man who rejoices in his house (דָּא אִיהוּ בַּר נָשׁ חַדֵּי בְּבֵיתֵיהּ), but appears sorrowful of heart outside (וְאִתְחַזֵּי עָצִיב לִבָּא לְבַר), though it is not really so (וְלָאו הָכִי), for when he speaks with others (דְּכֵיוָן דְּמַלִּיל עִם בְּנֵי נָשָׁא), he shows joy and intends his words (אַחְזֵי חֵדוּ וְאִתְכְּוָון בְּמִלּוֹי).

Three small lines enter within those of the length (תְּלַת שִׂרְטוּטִין זְעִירִין עָאלִין גּוֹ אִינּוּן דְּאָרְכָּא), this one has a single dark impression on his body (דָּא אִית לֵיהּ חַד רְשִׁימוּ אוּכָם בְּגוּפֵיהּ), and three hairs are suspended from that impression (וּתְלַת שַׂעֲרִין תַּלְיָין בְּהַהוּא רְשִׁימוּ), and that impression is circular (וְהַהוּא רְשִׁימוּ אִיהוּ כְּעִגּוּלָא), and one break (or junction) is at its head (וְחַד תְּבִירָא [חִבּוּרָא] בְּרֵישֵׁיהּ). And to this impression (וּלְהַאי רְשִׁימָא), the wise of heart who know these secrets call it (קָרָאן לֵיהּ חַכִּימֵי לִבָּא דְּיַדְעִין רָזִין אִלֵּין) the Head of the Eagle (רֵישׁ נִשְׁרָא). This impression (רְשִׁימוּ דָּא) is sometimes seen between his shoulders (אִתְחָזֵי לְזִמְנִין בֵּין כִּתְפוֹי), and sometimes on the right arm (וּלְזִמְנִין בִּדְרוֹעָא יְמִינָא), and sometimes on the right hand, on his fingers (וּלְזִמְנִין עַל יְדָא יְמִינָא בְּאֶצְבְּעוֹי). If this impression, the Head of the Eagle (אִי רְשִׁימָא דָּא רֵישׁ נִשְׁרָא), is in the straight path in its proper alignment (אִיהוּ בְּאֹרַח מֵישָׁר בְּתִיקוּנוֹי), he will ascend to wealth and honor (יִסְתַּלַּק לְעוּתְרָא וְלִיקָרָא). But if that Head of the Eagle is turned backward (וְאִי הַהוּא רֵישׁ נִשְׁרָא אִתְהַפַּךְ לַאֲחוֹרָא), he will merit children at times (יִזְכֶּה לְבֵנִין לְזִמְנִין). But when he is old (אֲבָל כַּד אִיהוּ סִיב), he will merit greater wealth (יִזְכֶּה לְעוּתְרָא יַתִּיר), and much honor (וְלִיקָר סַגְיָא), more than his worldly portion (יַתִּיר מֵעוּלְמוֹי), and he will succeed in Orayta if he labors in it (וְיַצְלַח בְּאוֹרַיְּיתָא אִי אִשְׁתַּדַּל בָּהּ).

This Head of the Eagle (רֵישׁ נִשְׁרָא דָּא), is sometimes seen as black (אִתְחָזֵי לְזִמְנִין אוּכָמָא), and sometimes as a color not so red, slightly pale (וּלְזִמְנִין גּוָֹון דְּלָא סוּמָק זְעֵיר, דְּלָא אִצְטְבַּע כָּל כַּךְ). Sometimes in hair, sometimes coarse (לְזִמְנִין בְּשַׂעֲרִין לְזִמְנִין שְׁעִיעַ), and all of it is one sign (וְכֹלָּא חַד סִימָנָא אִיהוּ), and judged in one judgment (וּבְחַד דִּינָא אִתְדָּן). And if that appearance is red and vividly marked (וְאִי הַהוּא גּוָֹון סוּמָק אִצְטְבַּע יַתִּיר), and it stands in its coloring (וְקָאִים בִּגְוָונֵיהּ), it is a short time that it is marked (זְמַן זְעֵיר הוּא דְּאִצְטְבַע), because these colors (בְּגִין דְּאִלֵּין גַּוְונִין), sometimes are established with brightness (לְזִמְנִין קַיְימִין נְהִירִין), and sometimes with darkness (וּלְזִמְנִין חֲשׁוּכִין). And if that redness is vividly marked and radiant (וְאִי אִצְטְבַּע הַהוּא סוּמָק וְנָהִיר), then there are in the left hand (כְּדֵין אִית בִּידָא שְׂמָאלָא) three lines in length (תְּלַת שִׂרְטוּטִין בְּאַרְכָּא), and three in breadth (וּתְלַת בְּפוּתְיָא), and one fine one over those in the breadth (וְחַד דָּקִיק עַל אִינּוּן דְּפוּתְיָא), and one fine one over those in the length (וְחַד דָּקִיק עַל אִינּוּן דְּאָרְכָּא). And in the right hand is added one in the breadth alone (וּבִידָא יְמִינָא אִתּוֹסָף חַד בְּפוּתְיָא בִּלְחוֹדוֹי). This is the man who lay in niddah (הַאי בַּר נָשׁ שָׁכִיב בְּנִדָּה), and did not repent before his Master (וְלָא תָּב מִינֵּיהּ לְמָארֵיהּ).

And when he repents in teshuvah (וְכַד תָּב בִּתְיוּבְתָּא), those lines remain in the left hand (אִשְׁתָּאָרוּ אִינּוּן שִׂרְטוּטִין בִּידָא שְׂמָאלָא), and the one that was added in the right is removed from him (וְהַהוּא דְּאִתּוֹסָף בִּימִינָא אִתְעָדֵי מִנֵּיהּ), and that redness is removed (וְאִתְעָדֵי הַהוּא סוּמָקָא), and it is not seen to shine as much from him (דְּלָא אִתְחָזֵי נָהִיר כָּל כַּךְ מִנֵּיהּ). And at times, even though he repented (וּלְזִמְנִין דְּאַף עַל גַּב דְּתָב), that redness is not removed from him until a time (לָא אַעְדִּיוּ מִנִּיהּ הַהוּא סוּמָקָא עַד זְמַן). This is in the secret of the letter Heh (הַאי אִיהוּ בְּרָזָא דְּאָת ה׳), and the letter Samekh is removed (וְאִתְעָדֵי אָת ס׳), and the letter Tzadi Sofit enters underneath (וְעָאל תְּחוֹתוֹי אָת ץ׳), and the letter Heh is joined with the letter Tzadi Sofit (וְאִתְחֲבָּר אָת ה׳ בְּאָת ץ׳). This one requires Tikkun for his Nefesh in haste (הַאי בָּעֵי תִּקּוּנָא לְנַפְשֵׁיהּ בִּבְהִילוּ). A wise one of heart who sees him (חַכִּימָא דְּלִבָּא דְּחָמֵי לֵיהּ), has an obligation upon him (חוֹבָתָא אִית עָלֵיהּ), to say to him: "Go, heal your soul" (לוֹמַר לֵיהּ זִיל אַסֵּי לְנַפְשָׁךְ). And if there are three lines in length, and one in breadth (וְאִי תְּלַת שִׂרְטוּטִין בְּאַרְכָּא, וְחַד בְּפוּתְיָא), this is in the Secret of the letter Heh alone (דָּא אִיהוּ בְּרָזָא דְּאָת ה׳ בִּלְחוֹדֵיהּ). And at times it is joined in the Secret of the letter Zayin (וּלְזִמְנִין אִתְחַבַּר בְּרָזָא דְּאָת ז׳). This is the man who lusts after the profits of the world (הַאי אִיהוּ בַּר נָשׁ תָּאִיב בָּתַר בִּצְעִין דְּעָלְמָא). And if not, he pursues women (וְאִי לָאו, רָדִיף בָּתַר נָשִׁין), and his desire is adultery (וְתֵיאוּבְתֵיהּ נִאוּפִין). And even though he lusts after worldly profit (וְאַף עַל גַּב דְּתָאִיב לְבִצְעִין דְּעָלְמָא), this one is not ashamed of it (הַאי לָא אַעְדִּיו מִנֵּיהּ, וְלָא אַכְסִיף). His eyes are sunken (עֵינוֹי שְׁקִיעִין), and he speaks through them (וּמַלִּיל בְּהוּ).