Daf 177b (דַּף קע״ז ע״ב)

And the earth brought forth grass (וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא). When? When the Name was planted (אֵימָתַי, כַּד שְׁמָא אִתְנְטַע). Then the air went forth, and a spark was prepared (וּכְדֵין אֲוִירָא נָפִיק, וְנִצוֹצָא אִזְדָּמָן). One skull spreads out on its sides (חַד גּוּלְגַלְתָּא אִתְפָּשָּׁט בְּסִטְרוֹי), dew filled it above, of two colors (טַלָּא מָלֵּי עָלָהּ דִּתְרֵי גְּוָונֵי).

Three cavities of letters engraved, revealed in it (תְּלַת חַלָלִּין דְּאַתְוָון רְשִׁימִין אִתְגַּלְּיָין בֵּיהּ). (Third) dark ones—some say like a raven—hanging on deep nostrils (אוּכָמִין [ס״א כְּעוֹרְבָא] כְּעַרְבָאָה תַּלְיָין עַל נוּקְבִין עֲמִיקִין), unable to hear right or left (דְּלָא יָכִיל לְמִשְׁמַע יְמִינָא וּשְׂמָאלָא). Here is one thin path upward (הָכָא חַד אָרְחָא לְעֵילָּא דָּקִיק). (Fourth) a forehead not shining, the strife of the world (מִצְחָא דְּלָא נָהִיר, קְטָטוּתָא דְּעָלְמָא). Outside, when the will looks upon it (בַּר כַּד רַעֲוָא אַשְׁגַּח בֵּיהּ). (Fifth) eyes of three colors, to fear before them, warmed in luminous milk (עַיְינִין דִּתְלַת גְּוָנֵי לְמִרְתַּת קָמַיְיהוּ אִתְסְחָן בְּחֲלָבָא דְּנָהִיר). It is written (כְּתִיב) (Isaiah 33): Your eyes shall see Jerusalem, a peaceful habitation (עֵינֶיךָ תִרְאֶינָה יְרוּשָׁלַיִם נָוֶה שַׁאֲנָן), and it is written (וּכְתִיב) (Isaiah 1): Righteousness lodged in her (צֶדֶק יָלִין בָּהּ). Peaceful habitation—Atika, the concealed one (נָוֶה שַׁאֲנָן עַתִּיקָא דְּסָתִים). “Your eye” is written (עֵינְךָ כְּתִיב). (Sixth) the nose, the face of Ze‘ir, to be known (חוֹטָמָא פַּרְצוּפָא דִּזְעֵירָא לְאִשְׁתְּמוֹדְעָא).

Three flames burning in its nostrils (תְּלַת שַׁלְהוֹבִין מִתּוֹקָדִין בְּנוּקְבוֹי). (Seventh) a crooked rung, to discern good and evil (דַּרְגָּא עֲקִימָא לְמִשְׁמַע טָב וּבִישׁ). It is written (כְּתִיב) (Isaiah 42): I am Hashem, that is My Name (אֲנִי יְיָ הוּא שְׁמִי). And it is written (וּכְתִיב) (Deuteronomy 32): I kill and I make alive (אֲנִי אֲמִית וַאֲחַיֶּה). And it is written (וּכְתִיב) (Isaiah 46): I will bear, and I will carry (וַאֲנִי אֶשָּׂא וַאֲנִי אֶסְבּוֹל). (Psalms 100): He made us and not we (הוּא עָשָׂנוּ וְלוֹ אֲנַחְנוּ). (Job 23): He is One, and who shall turn Him (וְהוּא בְּאֶחָד וּמִי יְשִׁיבֶנּוּ). He is called the One concealed, not found (הוּא אִקְרֵי מַאן דְּסָתִים וְלָא שְׁכִיחַ). He is One not seen to the eye (הוּא מַאן דְּלָא אִזְדָּמָן לְעֵינָא). He is One not called by Name (הוּא מַאן דְּלָא אִקְרֵי בִּשְׁמָא). Heh–Alef, Heh–Yod (ה״א ה״י).

Alef includes Vav (א׳ כָּלִיל ו׳). Vav includes Alef, but not Heh–Vav—some say Heh–Yod (ו׳ כָּלִיל א׳ וְלָא כָּלִיל ה״ו [ס״א ה״י]). Alef goes to Alef (א׳ אָזִיל לְאָלֶף). Alef goes to Yod (אַל״ף אָזִיל לִיו״ד). Yod goes to Yod (יו״ד אָזִיל לִיו״ד), concealed from all concealments (דְּסָתִים מִכָּל סְתִימִין), and Vav–Dalet do not connect in it (דְּלָא מִתְחַבְּרָן בֵּיהּ ו״ד). And Vav–Yod, when Yod does not shine in Vav–Dalet (וַוי כַּד לָא נָהִיר יו״ד בּו״ד).

When Yod departs from Vav–Dalet in the sins of the world (כַּד אִסְתַּלָּק י מִן ו״ד בְּחוֹבֵי עָלְמָא), the nakedness of all is found (עֶרְיָיתָא דְּכֹלָּא אִשְׁתְּכַח). For this it is written (עַל דָּא כְּתִיב) (Leviticus 18): The nakedness of your father you shall not uncover (עֶרְוַת אָבִיךָ לֹא תְגַלֵּה). And when Yod departs from Heh (וְכַד אִסְתָּלִיק יו״ד מִן ה״א), for this it is written (עַל דָּא כְּתִיב): The nakedness of your mother you shall not uncover, she is your mother, do not uncover her nakedness (וְעֶרְוַת אִמְּךָ לֹא תְגַלֶּה אִמְּךָ הִיא לֹא תְגַלֵּה עֶרְוָתָהּ). She is indeed your mother (אִמְּךָ הִיא וַדַּאי). For if you call to understanding, etc. (Proverbs 2:3) (כִּי אִם לַבִּינָה תִקְרָא וְגוֹ׳).

Chapter Three (פִּרְקָא תְּלִיתָאָה)

Nine precious rectifications were transmitted to the beard (תִּשְׁעָה תִּקּוּנִין יַקִּירִין אִתְמְסָרוּ לְדִיקְנָא), all that was concealed and not revealed (כָּל מָה דְּאִתְטְמַּר וְלָא אִתְגַּלְיָיא), above and precious was found (עִלָּאָה וְיַקִּירָא אִשְׁתְּכַח). And it is (והוא), and behold (וְהָא), some say: the beard (נ״א: דִּיקְנָא), his treasures (גַּנְזֵיהּ), some say: precious (נ״א: יְקִירָא), are called (קְרָא).

The first rectification of the beard (תִּיקוּנָא קַדְמָאָה דְּדִיקְנָא): hairs upon hairs (נִימִין עַל נִימִין), from before the opening of the ears (מִקָּמֵי פִּתְחָא דְּאֻדְנִין), until the beginning of the mouth (עַד רֵישָׁא דְּפוּמָא).

The second (תניינא): from one beginning (מֵרֵישָׁא הַאי), until another beginning is found (עַד רֵישָׁא אַחֲרָא אִשְׁתְּכַח).

The third (תליתאה): from beneath the two holes (מִתְּחוֹת תְּרֵין נוּקְבִין), a filled path that is not seen (אָרְחָא מַלְיָיא דְּלָא אִתְחַזְיָיא).

The fourth (רביעאה): cheeks are covered (עַלְעִין אִתְחַפְיָּין), from this side and from that side (מֵהַאי גִּיסָא וּמֵהַאי גִּיסָא).

The fifth (חמישאה): in them are seen red apples (בְּהוּ אִתְחַזְּיָין תַּפּוּחִין סוּמָקִין), like a rose (כְּוורְדָא).

The sixth (שתיתאה): on one string hang black strong ones (בְּחַד חוּטָא תַּלְיָין אוּכָמִין תַּקִּיפִין), until one end (עַד חַדּוֹי).

The seventh (שביעאה): red lips like a rose (שִׂפְוָון סוּמָקִין כְּוורְדָא), are turned (אִתְפְּנוּן).

The eighth (תמינאה): small ones descend in the throat (זְעִירִין נַחְתִּין בִּגְרוֹנָא), and cover like a cloak (וּמְחַפְיָין קְדָלָא).

The ninth (תשיעאה): large and small ones like sinews (רַבְרְבִין וּזְעִירִין כְּגִידִין), some say: like tendons (נ״א: נְגִדִין), some say: descending (נ״א: נַחְתִין), in balance (בְּשִׁקּוּלָא). In these is found mighty and strong one (בְּאִלֵּין אִשְׁתְּכַח גִּבָּר וְתַקִּיף), who is found (מַאן דְּאִשְׁתְּכַח). As it is written: From the straits I called Yah (כְּתִיב: מִן הַמֵּצַר קָרָאתִי יָהּ) (Psalms 118). Nine, said David, until “All nations surrounded me” (תִּשְׁעָה אָמַר דָּוִד עַד כָּל גּוֹיִם סְבָבוּנִי), to warn and to protect upon him (לְאַסְחֲרָא וּלְאַגָּנָא עֲלוֹי). And the earth brought forth grass, herb yielding seed after its kind, and tree producing fruit whose seed is in it after its kind p1-56(וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עוֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ לְמִינֵהוּ).

Nine of these were uprooted from the complete Name (תִּשְׁעָה אִלֵּין אִתְעֲקָרוּ מִשְּׁמָא שְׁלִים), and were planted afterward in the complete Name (וְאַשְׁתִּילוּ לְבָתַר בִּשְׁמָא שְׁלִים), as it is written: And Hashem Elohim planted (דִּכְתִיב: וַיִּטַּע יְיָ אֱלֹהִים) (Bereshit 2). Rectifications of the beard are found in thirteen (תִּקּוּנִין דְּדִיקְנָא בִּתְלֵיסָר אִשְׁתַּכְּחָן), this is the upper one (אִיהִי, דְּהִיא עִלָּאָה). The lower one (תַּתָּאָה), in nine they are seen (בְּתִשְׁעָה אִתְחָזוּן). Twenty-two letters were engraved in their aspects (כ״ב אַתְוָון אִתְגְּלִיפוּ בְּגוָונֵיהוֹן), some say: in their garden (נ״א: בְּגִינָהוֹן).

Another matter: “Let the waters swarm” (דָּבָר אַחֵר יִשְׁרְצּוּ הַמַּיִם). Its Targum: “Let them murmur” (תַּרְגּוּם יְרַחֲשׁוּן). That is to say (כְּלוֹמַר), when they murmur with their lips the words of prayer (כַּד מְרַחֲשִׁין בְּשִׂפְוָותֵיהּ פִּתְגָּמֵי צְּלוֹתָא), with merit (בְּזָכּוּתָא), and with purity of mind (וּבִנְקִיוּת דַּעְתָּא), then in the waters the soul of life murmurs (וּבְמַיָא הֲוָה רָחִישׁ נַפְשָׁא חַיָּתָא). And when a man desires to arrange his prayer to his Master (וְכַד בָּעֵי בַּר נָשׁ לְסַדְּרָא צְּלוֹתֵיהּ לְמָארֵיהּ), and his lips murmur thus (וְשִׂפְוָותֵיהּ מְרַחֲשָׁן בְּהַאי גַּוונָא), from below to above (מִתַּתָּא לְעֵילָּא), to raise up the glory of his Master (לְסַלְּקָא יְקָרָא דְּמָארֵיהּ), to the place where flow the depths of the fountain (לְאֲתָר דְּשַׁקְיוּ דַּעֲמִיקוּ דְּבֵירָא), it draws and goes forth (נָגִיד וְנָפִיק).

Afterwards it draws to extend from above to below (לְבָתַר יָנְגִיד לְאַמְשָׁכָא מִלְעֵילָּא לְתַתָּא), from that flowing of the river (מֵהַהוּא שַׁקְיָא דְּנַחֲלָא), to every level and level (לְכָל דַּרְגָּא וְדַרְגָּא), until the last level (עַד דַּרְגָּא בַּתְרָאָה), to extend generosity to all (לְאַמְשָׁכָא נְדָבָה לְכֹלָּא), from above to below (מֵעֵילָּא לְתַתָּא). Afterwards one must bind the bond in all (לְבָתַר בָּעֵי לְקַשְּׁרָא קִשְׁרָא בְּכֹלָּא), the bond of the intention of faith (קִשְׁרָא דְּכַוָּנָה דִּמְהֵימְנוּתָא), and they shall accomplish all his requests (וְיַעְבְּדוּן כָּל מִשְׁאַלוֹהִי), whether the request of the congregation (בֵּין שְׁאֶלְתָּא דְּצִּבּוּרָא), or the request of the individual (בֵּין שְׁאֶלְתָּא דְּיָחִידָא). And the request that a man must ask from his Master (וּשְׁאֶלְתָּא דְּאִית לְבַר נָשׁ לְשַּׁאֲלָא מִמָּארֵיהּ), they are arranged in nine aspects (הֵן מְסוּדָרוֹת בט׳ גְּוָונֵי). Some in the alphabet (אִית בְּאַלְפָא בֵּיתָא). And some in the mentions of the attributes of Kudsha Berikh Hu (וְאִית בְּאַדְכָּר מְכִילּוֹהִי דְּקוּדְשָׁא בְּרִיךְ הוּא), merciful and gracious, etc. (רַחוּם וְחַנּוּן וְגוֹ׳). Some in the precious names of Kudsha Berikh Hu (אִית בִּשְׁמָהָן יַקִירָן דְּקוּדְשָׁא בְּרִיךְ הוּא), such as Ehyeh (אֶהְיֶה), YH (יָהּ), YHV (יְהוֹ), El (אֵל), Elohim (אֱלהִים), Hashem Tzeva’ot (יְיָ צְּבָאוֹת), Shaddai (שַׁדַּי), Adonai (אֲדֹנָי). Some in the ten Sefirot (אִית בְּעֶשֶׂר סְפִירָא), such as: Malkhut, Yesod, Hod, Netzach, Tiferet, Gevurah, Chesed, Binah, Chokhmah, Keter (מַלְכוּת, יְסוֹד, הוֹד, נְצַּח, תִפְאֶרֶת, גְּבוּרָה, חֶסֶד, בִּינָה, חָכְמָה, כֶּתֶר). Some in the invocations of the Righteous (אִית בְּאַדְכָּר צַּדִּיקַיָּיא), such as the Patriarchs, the Prophets, and the Kings (כְּגוֹן הָאָבוֹת וְהַנְּבִיאִים וְהַמְּלָכִים). Some in songs and praises (אִית בְּשִׁירֵי וּבְתוּשְׁבַּחְתֵּי), in which there is true Kabbalah (דְּאִית בְּהוֹן קַבָּלָה אֲמִיתִּית).

And higher than these (וְעֵילָּא מִנְּהוֹן), is he who knows to rectify rectifications to his Master (מַאן דְּיָדַע לְתַקֵּן תִּקּוּנִין לְמָארֵיהּ), as is proper (כְּדְקָא יֵאוֹת). And there is knowledge that ascends from below to above (וְאִית בִּידִיעָה סַלְּקָא מִתַּתָּא לְעֵילָּא), and there is he who knows to draw down effluence from above to below (וְאִית מַאן דְּיָדַע לְהַמְשִׁיךְ שִׁפְעָא מֵעֵילָּא לְתַתָּא). And in all these nine aspects (וּבְכָל ט׳ גְּוָונִי אִלֵּין), great intention is required (צְּרִיכָא כַּוָנָה גְּדוֹלָה). And if not, upon him applies the verse that is written: “And those who despise Me shall be lightly esteemed” (וְאִי לָא עָלֵיהּ קְרָא דִּכְתִּיב: וּבוֹזַי יִקָּלּוּ) (I Samuel 2). And in the intention of Amen (וּבְכַוָונַת אָמֵן), which includes two Names, Hashem and Adonai (דְּהוּא כָּלִיל תְּרֵין שְׁמָהָן יְהוָֹה אֲדֹנָי). And the One hides His goodness and blessing (וְהָאֶחָד גָּנִיז טוּבֵיהּ וּבִרְכוֹהִי), in a treasury called palace (בְּאוֹצָּר הַנִּקְרָא הֵיכָל). And it is alluded to in the verse: “But Hashem is in His holy temple; be silent before Him” (וְהוּא רָמוּז בַּפָּסוּק: וַה׳ בְּהֵיכַל קָדְשׁוֹ, הַס מִפָּנָיו) (Habakkuk 2).

And to this our Sages, of blessed memory, alluded (וּלְדָּא רָמְזּוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה): all the good of a man is in his house (כָּל טוּב הָאָדָם בְּבֵיתוֹ). As it is said: “In all My house he is faithful” (שֶׁנֶּאֱמַר: בְּכָל בֵּיתִי נֶאֱמָן הוּא) (Numbers 12). And we translate: “In all that is with Me” (וּמְתַּרְגְמִינָן: בְּכָל דְּעִמִּי). And if one intends in each of the nine aspects as is proper (וְאִי מְכַוֵּון בְּכָל חַד וְחַד מִט׳ גְּוָונִי כְּדְקָא יֵאוֹת), this is the man who honors the Name of his Master, the Holy Name (דָּא הוּא בַּר נָשׁ דְּאוֹקִיר לִשְׁמָא דְּמָארֵיהּ לִשְׁמָא קַדִּישָׁא). And concerning this it is written: “For those who honor Me, I will honor, and those who despise Me shall be lightly esteemed” (וְעַל דָּא כְּתִיב: כִּי מְכַבְּדַי אֲכַבֵּד, וּבוֹזַי יֵקָלּוּ) (I Samuel 2). “I will honor” in this world (אֲכַבֵּד בְּעָלְמָא דֵּין), to sustain and to perform all his needs (לְקַיִּים וּלְמֶעְבַּד כָּל צָּרְכוֹי). And all the peoples of the earth shall see (וְיְחֶזּוּן כָּל עַמָּמֵי אַרְעָא), that the Name of Hashem is called upon him (אֲרֵי שְׁמָא דְּה׳ אִתְקְרֵי עָלֵיהּ), and they shall fear from him (וִידַחֲלוּן מִנִּיהּ). And in the World to Come (וּבְעָלְמָא דְּאָתֵי), he will merit to stand in the portion of the pious (יִזְכֵּי לְמֵיקָם בִּמְחִיצַּת חֲסִידִים). Even though he did not call all his needs (אַף עַל פִּי דְּלָא קָרֵי כָּל צּוֹרְכֵיהּ), since he merited to look upon the knowledge of his Master (כֵּיוָן דְּזָכָה לְאַשְׁגְּחָא יְדִיעַת מָארֵיהּ), and intended in it as is proper (וְאִיכְוָון בֵּיהּ כַּדְקָא יֵאוֹת).

What is, “And those who despise Me shall be lightly esteemed”? (מַאי: וּבוֹזַי יֵקָלּוּ). This is he who does not know to unify the Holy Name (דָּא הוּא מַאן דְּלָא יָדַע לְאַחֲדָא שְׁמָא קַדִּישָׁא), and to bind the bond of faith (וּלְקַשְּׁרָא דִּמְהֵימְנוּתָא), the bond to the place, and to draw down what is needed (קִשְׁרָא לְאֲתָר וּלְאַמְשָׁכָא דְּאִצְּטְרִיךְ), and to honor the Name of his Master (וּלְאוֹקִיר שְׁמָא דְּמָארֵיהּ). Better for him that he was not created (טָב לֵיהּ דְּלָא אִתְבְּרֵי). And all the more so, one who did not intend in Amen (וְכָל שֶׁכֵּן מַאן דְּלָא אִתְכַּוָּון בְּאָמֵן). Therefore, whoever murmurs with his lips in purity of heart (וְעַל דָּא, כָּל מַאן דְּמַרְחִישׁ בְּשִׂפְוָותֵיהּ בִּנְקִיוּתָא דְּלִבָּא), in cleansing waters (בְּמַיָּא דִּמְנַקֵּי), what is written concerning him? (מַאי כְּתִיב בַּהֲדֵיהּ). And Elohim said, “Let Us make man” (וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם) (Bereshit 1). That is to say (כְּלוֹמַר): for the sake of man who knows to unify image and likeness as is proper (בִּשְׁבִיל אָדָם דְּיָדַע לְאַחֲדָא צֶּלֶם וּדְמוּת כְּדְקָא יֵאוֹת). And they shall rule over the fish of the sea (וְיִרְדוּ בִדְגַּת הַיָּם) (Bereshit 1). (Thus concludes “Another matter”) (עַד כָּאן דָּבָר אַחֵר).

Concerning this (עַל הַאי). Some say: Concerning this, one who sees in his dream a beard (ס״א: עַל הַאי מַאן דְּחָזֵי בַּחֲלֵמֵיהּ דִּיקְנָא). A dream that one holds the beard of a supernal man in his hand (חֶלְמָא דְּאָחִיד דִּיקְנָא דְּבַר נָשׁ עִלָּאָה בִּידֵיהּ). Some say: Or that he stretched out his hand to him, know that he is complete with his Master (נ״א: אוֹ דַּאֲוֹשִׁיט יְדֵיהּ לֵיהּ אַנְדַּע דְּשַׁלִּים בְּמָארֵיהּ). He is complete with his Master (שְׁלִים בְּמָארֵיהּ). Haters shall be subdued beneath him (שַׂנְאִין תְּחוֹתוֹי יִכְנְעוּן). All the more so the supernal beard that shines below (כָּל שֶׁכֵּן דִּיקְנָא עִלָּאָה דִּנְהִירָא בְּתַתָּאָה). Some say: that shines below (ס״א: לְתַתָּאָה).

The supernal one is called Abundant in Chesed (דְּעִלָּאָה רַב חֶסֶד אִקְרֵיהּ). In the lesser one, simply Chesed (בִּזְעֵירָא חֶסֶד סְתָם). When illumination is required, light is drawn forth (כַּד אִצְטְרִיךְ נְהִירוּ אַנְהַר), and He is called Abundant in Chesed (וְאִקְרֵי רַב חֶסֶד). Some say: In his hand he is cleansed, for behold he is complete with his Master, and his haters are subdued beneath him (ס״א: בְּיָדֵיהּ הָא מִתְרַחִיץ דְּהָא בִּשְׁלֵים עִם מָארֵיהּ וְשָׂנְאוֹי יִכְנְעוּן תַּחוֹתוֹי). And this is certain, for he saw in his dream (וְדֵין הוּא בְּדִיל דְּחֲזָא בַּחֲלֵמֵיהּ). All the more so if he merited to be made known what is the supernal beard (כָּל שֶׁכֵּן אִם זָכָה לְאוֹדָעָא מַה הִיא דִּיקְנָא עִלָּאָה). That it shines below (דְּהוּא נְהִיר לְתַתָּאָה). The supernal one is called Great in Chesed (אֲרִים עִלָּאָה רַב בְּחֶסֶד אִקְרֵי). In the lesser one, simply Chesed (בִּזְעֵירָא חֶסֶד סְתָּם).