Daf 122a (דַּף קכ״ב ע״א)

Ten Tikkunin remained (אִשְׁתָּאֲרוּ עִשֶׂר תִּקּוּנִין). Concerning them it is said: And you shall behold from all the people (Exodus 18) (עֲלַיְיהוּ אִתְּמַר וְאַתָּה תֶחֱזֶה מִכָּל הָעָם). In the hair, in its colors, in its length, in its curling (בְּשַׂעֲרָא בְּגַוָּונִין דִּילֵיהּ בַּאֲרִיכוּ דִילֵיהּ בַּקְּמִיטוּ דִילֵיהּ). In the forehead, in the fold of the forehead, in the length of the forehead, in the width of the forehead, in the lines of the forehead (בְּמִצְחָא בַּקְּמִיטוּ דְמִצְחָא בַּאֲרִיכוּ דְמִצְחָא בְּפוּתְיָא דְמִצְחָא בְּשִׁרְטוּטִין דְּמִצְחָא). In the ears (בְּאוּדְנִין). Some say: in the ears, the hair that descends upon them or beneath them (נ״א: בָּאוּדְנִין שַׂעֲרָא דְנָחֵית עֲלַיְיהוּ אוֹ תַּחוֹתַיְיהוּ). In these hollows of the ears, in the hair beneath the ears (בְּאִלֵּין אִדְרִין דְּאוּדְנִין בְּשַׂעֲרָא דִתְּחוֹת אוּדְנִין). In the face, in the visage of the face, in the countenance of the face (בְּאַנְפִּין בְּדִיּוֹקְנִין דְּאַנְפִּין בְּפַרְצוּפָא דְאַנְפִּין). In the eyes, in the colors of the eyes, in the glances above the eyes (בְּעַיְינִין בְּגַוָּונִין דְּעַיְינִין בַּקְּרִיצִין דְּעַל עַיְינִין). In the nose, in its length, in its width, in its fold (בְּחוֹטָמָא בַּאֲרִיכוּ דִילָהּ בְּפוּתְיָא דִילָהּ בִּקְמִיטוּ דִילָהּ). In the mouth, in its opening, in its smallness (בְּפִימָא בִּפְתִיחוּ דִילָהּ בִּזְעִירוּ דִילָהּ). In the neck, in its length, in its fold (בְּצַוָּאר בַּאֲרִיכוּ דִילֵיהּ בִּקְמִיטוּ דִילֵיהּ). In the hands, in the lines of the hands, in the opening of the hands, in their closing (בִּידַיִן בְּשִׁרְטוּטִין דִּידַיִן בִּפְתִיחוּ דִלְהוֹן בִּסְתִימוּ דִלְהוֹן). In the body, in its stature, in its length, in its fold (בְּגוּפָא בְּקוֹמָה דִילֵיהּ בַּאֲרִיכוּ דִילֵיהּ בִּקְמִיטוּ דִילֵיהּ).

In the hair, in the colors of the hair (בְּשַׂעֲרָא בְּגַוָּונִין דְּשַׂעֲרָא): white hair is from those men of valor (שַׂעֲרָא חִוְורָא אִיהוּ מֵאִלֵּין אַנְשֵׁי חַיִל), of whom it is said (Daniel 7): “The Ancient of Days sat, His garment was white as snow, and the hair of His head like clean wool” (דְּאִתְּמַר בֵּיהּ וְעַתִּיק יוֹמִין יְתִיב לְבוּשֵׁיהּ כִּתְלָג חִוָּור וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא). Red hair is from those who are called fearers of Elohim (שַׂעֲרָא סוּמְקָא מֵאִלֵּין דְּאִתְקְרִיאוּ יִרְאֵי אֱלֹהִים). Green hair is from those who are called men of truth (שַׂעֲרָא יְרוֹקָא מֵאִלֵּין דְּאִתְקְרִיאוּ אַנְשֵׁי אֱמֶת), and they are from the side of Ya‘akov, of whom it is said (Micah 7): “You will give truth to Ya‘akov” (וְאִינוּן מִסִּטְרָא דְיַעֲקֹב דְּאִתְּמַר בֵּיהּ תִּתֵּן אֱמֶת לְיַעֲקֹב). And three colors (וּתְלַת גַּוָּונִין), concerning them it is said: “You will give truth to Ya‘akov, Chesed to Avraham” (Micah 7) (עֲלַיְיהוּ אִתְּמַר תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם), the third, “the fear of Yitzchak” (Bereshit 31) (תְּלִיתָאָה פַּחַד יִצְחָק). Black color is from the side of that which is said of her (Song of Songs 1): “I am black but comely” (גַּוָּון אוּכְמָא מִסִּטְרָא דְהַהוּא דְּאִתְּמַר בָּהּ שְׁחוֹרָה אֲנִי וְנָאוָה), from the side of those who are called haters of unjust gain (מִסִּטְרָא דְאִלֵּין דְּאִתְקְרִיאוּ שׂוֹנְאֵי בָצַע). And her hair is black (וְאִיהִי שַׂעֲרָא דִילָהּ אוּכְמָא), and it is the measure of the letters of the Orayta (וְאִיהִי שִׁעוּרָא דְאַתְוָון דְּאוֹרַיְיתָא). Every single strand of it (כָּל נִימָא וְנִימָא דִילֵיהּ), of which it is said (Song of Songs 5): “His locks are wavy, black as a raven” (דְּאִתְּמַר עֲלַיְיהוּ קֶּוֵצּוֹתָיו תַּלְתַּלִּים שְׁחוֹרוֹת כָּעוֹרֵב). And each strand has a spring, which is Yod (וְכָל נִימָא אִית לֵיהּ מַבּוּעָא דְאִיהִי י׳), and the strand is the measure of the letter Vav (וְנִימָא שִׁעוּרָא דְאָת ו׳).

The short hair is in the mystery of the small Heh, which takes from the letter Yod (שַׂעֲרָא קְמִיטָא בְרָזָא דְה׳ זְעִירָא דְנָטְלַת מֵאָת י׳). The long hair is from the side of the great Heh, which takes from the letter Vav (שַׂעֲרָא אֲרִיכָא מִסִּטְרָא דְה׳ עִלָּאָה דְנָטְלָא מֵאָת ו׳). These ten Tikkunin, each and every Tikkun has four measures that rise to ten (עִשֶׂר תִּקּוּנִין אִלֵּין, כָּל תִּקּוּנָא וְתִקּוּנָא אִית לֵיהּ אַרְבַּע שִׁעוּרִין דְּסָלְקִין לְעִשָׂר). As the manner of a private domain, whose width is four and height is ten (כְּגַוְונָא דִרְשׁוּת הַיָּחִיד דְּרָחְבּוֹ אַרְבָּעָה וְגָבְהוֹ עֲשָׂרָה). The four are Hashem, the ten are Yod-Heh-Vav-Heh (אַרְבָּעָה יי, עֲשָׂרָה יו״ד ה״א וא״ו ה״א). There is no hair strand that does not sustain the concealed Supernal World (לֵית נִימָא דְשַׂעֲרָא דְלָא אַחֲזֵי עָלְמָא עִלָּאָה סְתִימָא), concerning which it is said (Song of Songs 6): “Maidens without number” (דַּעֲלַיְיהוּ אִתְּמַר וַעֲלָמוֹת אֵין מִסְפָּר). All these worlds hang from the Keter of the Head (כָּל אִלֵּין עָלְמִין תַּלְיָין מִכִּתְרָא דְרֵישָׁא), as precious stones and pearls shine in the Keter of the Sefer Torah or in the crown of the King (כְגַוְונָא דְאַבְנִין וּמַרְגְּלָן דְּנַהֲרִין בְּכִתְרָא דְסֵפֶר תּוֹרָה אוֹ בַּעֲטָרָה דְמַלְכָּא). And thus they shine like the stars in the firmament, each one fixed within it (וְהָכִי אִינוּן נַהֲרִין כְּכֹכְבַיָּא בִרְקִיעָא וּבֵיהּ קְבוּעִין). And thus are suspended the hosts of heaven, from the right and from the left of Kudsha Berikh Hu (וְהָכִי תַלְיָין צְבָא הַשָּׁמַיִם מִימִינָא וּמִשְּׂמָאלָא דְקוּדְשָׁא בְּרִיךְ הוּא), in the likeness of the hair that hangs down above the ears, to the right and to the left (כְּגַוְונָא דְשַׂעֲרָא דְתַלְיָין מֵעַל אוּדְנִין מִימִינָא וּמִשְּׂמָאלָא). This is that which is written And all the host of heaven standing by Him, on His right hand and on His left (I Kings 22) (הֲדָא הוּא דִכְתִיב וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ). And for this reason it is necessary to clear the hair from above Some say from within the ears (וּבְגִין דָּא צָרִיךְ לְבַעֲרָא שַׂעֲרָא מֵעַל ס״א מִגּוֹ אוּדְנִין), so that the gates of hearing of prayer not be closed (דְּלָא יְהוֹן סְתִימִין תַּרְעִין דִּשְׁמִיעָה דִצְלוֹתָא). For through them are heard the prayers of the One of Whom it is said O You that hears prayer unto You shall all flesh come (Psalms 65) (דִּבְהוֹן שָׁמַע צְלוֹתִין הַהוּא דְאִתְּמַר בֵּיהּ שׁוֹמֵעַ תְּפִלָּה עָדֶיךָ כָּל בָּשָׂר יָבֹאוּ).

There are four Tikkunim sight hearing scent speech (דְּאַרְבַּע תִּקּוּנִין אִינוּן רְאִיָּה שְׁמִיעָה רֵיחָא דִּבּוּר). Sight is to the east Some say to the south (רְאִיָּה אִיהִי לַמִּזְרָח נ״א לַדָּרוֹם), and concerning it it is said And you shall see from all the people men of valor (Exodus 18) (וַעֲלֵיהּ אִתְּמַר וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל). And how many guardians of the gates are there who are called the eyes of Hashem (וְכַמָּה נְטוּרֵי תַרְעִין תַּמָּן דְּאִתְקְרִיאוּ עֵינֵי יהו״ה), and concerning them it is said Open Your eyes and see our desolations (Daniel 9) (וַעֲלַיְיהוּ אִתְּמַר פְּקַח עֵינֶיךָ וּרְאֵה שׁוֹמְמֹתֵינוּ). Hearing is those who fear Elohim (שְׁמִיעָה יִרְאֵי אֱלֹהִים), and concerning it it is said Incline Your ear Hashem and hear (Daniel 9) (וַעֲלֵיהּ אִתְּמַר הַטֵּה יהו״ה אָזְנְךָ וּשְׁמָע). And there is the awe and dread of Yitzchak (וְתַמָּן דְּחִילוּ וּפַחַד יִצְחָק), as it is written Hashem I have heard Your report I was afraid (Habakkuk 3) (הֲדָא הוּא דִכְתִיב יהו״ה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי). And whoever is heard there whether in Orayta in prayer or in crying without awe immediately And Hashem heard and His anger was kindled and a fire of Hashem burnt among them (Numbers 11) (וּמָאן דִּי מִשְׁתַּמַּע תַּמָּן קָלֵיהּ בֵּין בְּאוֹרַיְיתָא בֵּין בִּצְלוֹתָא בֵּין בִּצְעָקָה בְּלָא דְחִילוּ מִיָּד וַיִּשְׁמַע יהו״ה וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יהו״ה). And how many guardians of the gates are there who are called the ears of Hashem (וְכַמָּה נְטוּרֵי תַרְעִין תַּמָּן דְּאִתְקְרִיאוּ אָזְנֵי יהו״ה).

Scent is there the men of truth (רֵיחָא תַּמָּן אַנְשֵׁי אֱמֶת), and there ascend all scents and incenses and smokes of the offerings (וְתַמָּן סָלְקִין כָּל רֵיחִין וּקְטוּרִין וַעֲשַׁנִּין דְּקָרְבָּנִין), and prayers that are considered as offerings (וּצְלוֹתִין דְּאִתְחֲשִׁיבוּ כְקָרְבָּנִין). And if a man does not raise them with awe and love (וְאִם לָא סָלִיק לוֹן בַּר נַשׁ בִּדְחִילוּ וּרְחִימוּ), what is written concerning him For then the anger of Hashem shall smoke against that man and His jealousy (Deuteronomy 29) (מַה כְּתִיב בֵּיהּ כִּי אָז יֶעֱשַּׁן אַף יהו״ה וְקִנְאָתוֹ בָּאִישׁ הַהוּא).

Speech is opposite the haters of gain (דִּבּוּר לָקֳבֵל שׂוֹנְאֵי בָצַע), there ascend voices and words of Orayta and prayer (תַּמָּן סָלְקִין קָלִין וְדִבּוּרִין דְּאוֹרַיְיתָא וּצְלוֹתָא), those of whom it is said The bird of the heavens shall carry the voice and he that has wings shall tell the matter (Ecclesiastes 10) (אִלֵּין דְּאִתְּמַר עֲלַיְיהוּ כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר). There is no Tikkun from these four without Hashem (לָא אִית תִּקּוּנָא מֵאִלֵּין אַרְבַּע דְּלֵית תַּמָּן יהו״ה). And it is yod that looks (וְאִיהוּ י אִסְתַּכַּל), heh that hears (ה וְשָׁמַע), vav that smells (ו וּמֵרִיחַ), heh that speaks (ה וּמְמַלֵּל), in these four Tikkunim (בְּאִלֵּין אַרְבַּע תִּקּוּנִין).