Daf 78a (דַּף ע״ח ע״א)

If he returns to his Master (אִי תָּב לְמָארֵיהּ), the lines are reversed (מִתְחַלְּפֵי שִׂרְטוּטִין). Three in breadth, one in length (תְּלָת בְּפוּתְיָא וְחַד לְאָרְכָּא). Those two fine ones remain firm (וְאִינּוּן תְּרֵין דְּקִיקִין קַיְימִין בְּקִיּוּמָא). Then his Desire increases toward his wife (כְּדֵין רְעוּ דִּילֵיהּ יַתִּיר בְּאִתְּתֵיהּ), and he cleaves to her (וְאִתְדְּבַק בָּהּ). One extra fine enters between those two (חַד דָּקִיק יַתִּיר עָאל בֵּין אִינּוּן תְּרֵין דְּקִיקִין). Then letter He joins with letter Zayin (כְּדֵין אִתְחַבַּר אָת ה׳ בְּאָת ז׳).

If one tracing in length, four in breadth (וְאִי שִׂרְטוּטָא חַד בְּאַרְכָּא וְאַרְבַּע בְּפוּתְיָא), three fine above that one (וּתְלַת דְּקִיקִין קַיְימִין עַל הַהוּא חַד), one above those four (וְחַד עַל אִינּוּן אַרְבַּע). On left arm (עַל דְּרוֹעָא שְׂמָאלָא), he has three fine strips (אִית לֵיהּ תְּלַת קִסְטְרִין דְּקִיקִין), formed in him from youth (דְּאִתְיְלִידוּ בֵּיהּ מִיּוֹמִין זְעִירִין). One hair hangs from the head of that one (וְחַד שַׂעֲרָא תַּלְיָא בְּהַהוּא חַד דְּרֵישָׁא). This one pursues adultery with another’s wife (הַאי אִיהוּ רָדִיף בָּתַר נְאוּפָא דְּאֵשֶׁת חַבְרֵיהּ). He is a master of willful sin (מָארֵיהּ דִּזְדוֹנָא אִיהוּ). He lifts his left eye (אַגְזִים בְּעֵינָא שְׂמָאלָא), without speaking at all (בְּלָא מִלּוּלָא כָּלַל), and completes the act (וְאַשְׁלִים).

Because he is master of willful sin (וּבְגִין דְּאִיהוּ מָארִיהּ זְדוֹנָא), he does not fear the honor of his Master (לָא חָיִישׁ לִיקָרָא דְּמָארֵיהּ), nor return before Him (לְאָתָבָא קָמֵיהּ). Afterwards the serpent kills him (לְבָתַר קָטִיל חִוְיָא לֵיהּ), or a red-faced man (אוֹ בַּר נָשׁ סוּמָקָא). If four in length, three in breadth (וְאִי אַרְבַּע בְּאַרְכָּא, וּתְלַת בְּפוּתְיָא), and those that rose above depart from him (וְאִינּוּן דְּסַלְּקִין לְעֵילָּא אַעְדִּיוּ מִנֵּיהּ). This one breaks his heart before his Master (הַאי, תָּבַר לִבֵּיהּ לְגַבֵּי מָארֵיהּ), and returns in Teshuvah (וְתָב בְּתִיוּבְתָא). Then he is in the secret of letter Peh (כְּדֵין אִיהוּ בְּרָזָא דְּאָת פ׳), and joined with letter Heh (וְאִתְחֲבָּר בְּאָת ה׳). Concerning these and their like is written (עַל אִלֵּין, וְעַל אִינּוּן דִּכְוָותֵיהּ כְּתִיב): (Isaiah 57) Peace, peace to the far and to the near (שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב).

Until here (עַד הָכָא), all those secrets of the generations of Adam (כָּל אִינּוּן רָזִין דְּתוֹלְדוֹת אָדָם), which are generations born in him from time to time (דְּאִינּוּן תוֹלְדוֹת דְּאִתְיְלִידוּ בֵּיהּ מִזְּמַן לִזְמַן), according to the path of a man (כְּפוּם אָרְחוֹי דְּבַר נָשׁ). Fortunate is their portion (זַכָּאָה חוּלָקֵיהוֹן), those who sit before the Master (דְּאִינּוּן דְּיַתְבִין קָמֵיהּ דְּמוֹר), and merited to hear from His mouth secrets of the Orayta (וְזָכוּ לְמִשְׁמַע מִפּוּמֵיהּ רָזִין דְּאוֹרַיְּיתָא). Fortunate are they in this world (זַכָּאָה אִינּוּן בְּהַאי עָלְמָא), and they are fortunate in the world to come (וְזַכָּאִין אִינּוּן לְעָלְמָא דְּאָתֵי).

Rabbi Shim‘on said (אָמַר ר׳ שִׁמְעוֹן): Fortunate are you, Friends (זַכָּאִין אַתּוּן חַבְרַיָּא), that no secret is withheld from you (דְּכָל רָזִין לָא אָנִיס לְכוּ), and many exalted places are prepared for you in the world to come (כַּמָּה דּוּכְתִּין עִלָּאִין אִזְדַּמְּנָן לְכוּ לְעָלְמָא דְּאָתֵי).

He opened and said (פָּתַח וְאָמַר), (Exodus 18) “And you shall discern from among all the people men of valor, fearers of Elohim, men of truth, haters of unjust gain” (וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שׂוֹנְאֵי בָצַע). This verse was already established (הַאי קְרָא אוּקְמוּהָ). But “and you shall discern” is written, not “you shall choose” (אֲבָל וְאַתָּה תֶחֱזֶה, תִּבְחַר לָא כְּתִיב). Rather “you shall discern” according to the vision of the eyes (אֶלָּא תֶחֱזֶה: לְפוּם חֵיזוּ דְּעַיְינִין). With what? (בְּמַאי) In the visage of a man (בְּדִיּוּקְנָא דְּבַר נָשׁ), in these six aspects you have spoken of (בְּאִלֵּין שִׁית סִטְרִין דְּקָאָמַרְתּוּן), and all is in this verse (וְכֹלָּא בְּהַאי קְרָא). “And you shall discern”-one, in the hair (וְאַתָּה תֶחֱזֶה, חַד, בְּשַׂעְרָא). “From all the people”-two, in the forehead (מִכָּל הָעָם, תְּרֵין, בְּמִצְחָא). “Men of valor”-three, in the face (אַנְשֵׁי חַיִל, תְּלַת, בְּאַנְפִּין). “Fearers of Elohim”-four, in the eyes (יִרְאֵי אֱלֹהִים, אַרְבַּע, בְּעַיְינִין). “Men of truth”-five, in the cheeks (אַנְשֵׁי אֱמֶת, חָמֵשׁ, בְּשִׁפְוָון). “Haters of unjust gain”-six, in the hands (שׂוֹנְאֵי בָצַע, שִׁית, בְּיָדִין). By their lines (בְּשִׂרְטוּטֵיהוֹן).

For these are signs (דְּאִלֵּין אִינּוּן סִימָנִין), by which men are recognized (לְאִשְׁתְּמוֹדְעָא בְּהוּ בְּנֵי נָשָׁא), for those upon whom rests the spirit of Chokhmah (לְאִינוּן דְּרוּחַ חָכְמְתָא שַׁרְיָא עָלַיְיהוּ). And with all that (וְעִם כָּל דָּא), Moshe had no need of this (מֹשֶׁה לָא אִצְטְרִיךְ דָּא), rather what is written (אֶלָּא מַה כְּתִיב): “And Moshe chose men of valor from all Yisrael” (וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל מִכָּל יִשְׂרָאֵל). Because the Holy Spirit came upon him (בְּגִין דְּרוּחָא קוּדְשָׁא הֲוָה אָתֵי לְגַבֵּיהּ), and made known to him (וְאוֹדַע לֵיהּ), and in him everything was seen (וּבֵיהּ הֲוָה חָמֵי כֹּלָּא).

From where do we know this? (מְנָא לָן) As it is written: “When they have a matter, it comes to me” (דִּכְתִּיב כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי). It is not written “they come to me” (בָּאִים אֵלַי לָא כְּתִיב), but “it comes to me” (אֶלָּא בָּא אֵלַי). This is the Holy Spirit (דָּא רוּחַ קוּדְשָׁא), which would come upon him (דְּהֲוָה אָתֵי לְגַבֵּיהּ), and by it he knew (וּבֵיהּ הֲוָה יָדַע), and had no need for any of this observing or seeing (וְלָא אִצְטְרִיךְ לְכָל דָּא לְאִסְתַּכְּלָא וּלְעַיְינָא), but at the moment Moshe would know (אֶלָּא לְפוּם שַׁעֲתָא הֲוָה יָדַע מֹשֶׁה).

In this manner (כְּהַאי גַּוְונָא), Shlomo the king knew (יָדַע שְׁלֹמֹה מַלְכָּא). He knew by his throne (יָדַע בְּכוּרְסְיֵיהּ), for Holy Spirit rested upon him (דְּרוּחַ קוּדְשָׁא שַׁרְיָא עָלֵיהּ), that anyone who approached his throne (דְּכָל מַאן דְּקָרִיב לְכוּרְסְיֵיהּ), dread and awe would fall upon him (דְּחִילוּ וְאֵימָתָא נָפִיל עָלֵיהּ), and through it he would judge cases without witnesses (וּבֵיהּ הֲוָה דָּאִין דִּינָא בְּלָא סָהֲדִין). For images were in his throne (בְּגִין דְּדִיּוּקְנִין הֲווֹ בְּכוּרְסְיֵיהּ), and anyone who approached with falsehood (וְכָל מַאן דְּמִקְרַב בְּשִׁקְרָא), that image would distort (מְכַשְׁכְּשָׁא הַהוּא דִּיּוּקְנָא), and Shlomo the king would know that he came with falsehood (וַהֲוָה יָדַע שְׁלֹמֹה מַלְכָּא דִּבְשִׁקְרָא קָאֲתֵי). Therefore the fear of his throne fell upon all (בְּגִין כַּךְ אֵימָתָא דְּכוּרְסְיֵיהּ הֲוָה נָפִיל עַל כֹּלָּא), and all were found meritorious before him (וְכֻלְּהוּ אִשְׁתְּכָחוּ זַכָּאִין קָמֵיהּ).