Daf 123b (דַּף קכ״ג ע״ב)

And in prayer Blessed are You Hashem (וּבִצְלוֹתָא בָּרוּךְ אַתָּה יהו״ה), everyone who bows, bows at Blessed (כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ), and this is the Tzaddik, Life of the Worlds (וְדָא צַדִּיק חַי עָלְמִין). And concerning him it is said And King Shlomo was blessed (I Kings 2) (וַעֲלֵיהּ אִתְּמַר וְהַמֶּלֶךְ שְׁלֹמֹה בָּרוּךְ). You are the small Heh (אַתָּה אָת ה׳ זְעִירָא), in it blessings must descend (בָהּ צָרִיךְ לְנַחְתָא בִרְכָאָן). And everyone who stands erect, stands erect in this Name Hashem, the middle column (וְכָל הַזּוֹקֵף זוֹקֵף בְּשֵׁם דָּא יהו״ה עַמּוּדָא דְאֶמְצָעִיתָא), Eloheinu is Imma Ila’ah (אלהינ״ו אִימָּא עִלָּאָה), and Elohei Avoteinu is Abba (וֵאלֹהֵי אֲבוֹתֵינוּ אַבָּא). The Great El is Chesed (הָאֵ״ל הַגָּדוֹל חֶסֶד), the Mighty is Gevurah (הַגִּבּוֹר גְּבוּרָה), and the Awesome is the middle column (וְהַנּוֹרָא עַמּוּדָא דְאֶמְצָעִיתָא), in which are included from below to above and from above to below all the Sefirot in the middle column (דְבֵיהּ אִתְכְּלִילָן מִתַּתָּא לְעִילָא וּמֵעִילָא לְתַתָּא כָּל סְפִירָאן בְּעַמּוּדָא דְאֶמְצָעִיתָא). And because of this one must include in it the lower ones with bowing and afterward the higher ones with standing erect (וּבְגִין דָּא צָרִיךְ לְאַכְלָלָא בֵּיהּ תַּתָּאִין בְּהַכְרָעָה וּלְבָתַר עִלָּאִין בִּזְקִיפָה).

El Elyon, Who bestows good kindnesses, Creator of all (אֵ״ל עִלְיוֹן גּוֹמֵל חֲסָדִים טוֹבִים קוֹנֵה הַכֹּל), and remembers the kindness of the fathers (וְזוֹכֵר חַסְדֵּי אָבוֹת), this is Keter Elyon above them all (דָּא כֶּתֶר עִלְיוֹן עַל כֻּלְּהוּ), and brings a redeemer to the children of their children of the fathers (וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם דַּאֲבָהָן), these are Netzach and Hod (אִלֵּין נֶצַח וָהוֹד), for the sake of His Name with love, this is the lower Shekhinta (לְמַעַן שְׁמוֹ בְּאַהֲבָה דָא שְׁכִינְתָּא תַּתָּאָה). And the middle column is that which includes the first three blessings, which are Avot, Gevurot, and the sanctification of the Name (וְעַמּוּדָא דְאֶמְצָעִיתָא אִיהוּ כְּלִיל תְּלַת בִּרְכָאָן קַדְמָאִין דְּאִינוּן אֲבָהָן וּגְבוּרוֹת וּקְדוּשַׁת הַשֵּׁם). And it includes the last three in Avodah (וְאִיהוּ כְּלִיל תְּלַת בַּתְרָאִין בַּעֲבוֹדָה), and it includes the middle blessings (וְאִיהוּ כְּלִיל אֶמְצָעִיּוֹת), to fulfill in it I am first and I am last, and besides Me there is no Elohim (Isaiah 44) (לְקַיְימָא בֵיהּ אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים). Happy is he who knows how to pray to Kudsha Berikh Hu in all His Tikkunim as is fitting, and to ask of Him in every level as is fitting (זַכָּאָה אִיהוּ מָאן דְּיָדַע לְצַלָּאָה לְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל תִּקּוּנִין דִּילֵיהּ כִּדְקָא יָאוּת וּלְמִשְׁאַל מִנֵּיהּ בְּכָל דַּרְגָּא וְדַרְגָּא כִּדְקָא יָאוּת).

The Wise, all of them their forms are inscribed in Chokhmah (חַכִּימִין כֻּלְּהוּ אִינוּן רְשִׁימִין דִּיוֹקְנֵיהוֹן בַּחָכְמָה), and the understanding are inscribed in Binah (וּנְבוֹנִין רְשִׁימִין דִּיוֹקְנֵיהוֹן בְּבִינָה), and masters of kindness their forms are inscribed in Chesed (וּמָארֵי גְמִילוּת חֲסָדִים דִּיוֹקְנֵיהוֹן רְשִׁימִין בְּחֶסֶד), and the mighty in their impulses are all inscribed in Gevurah (וְגִבָּרִין בְּיִצְרֵיהוֹן כֻּלְּהוּ רְשִׁימִין בִּגְבוּרָה). And masters of Torah, all of them their forms are inscribed in the middle column (וּמָארֵי תּוֹרָה כֻּלְּהוּ רְשִׁימִין דִּיוֹקְנֵיהוֹן בְּעַמּוּדָא דְאֶמְצָעִיתָא). And prophets, all of them their forms are inscribed in Netzach and Hod, which are the two supports of truth (וּנְבִיאִין כֻּלְּהוּ רְשִׁימִין דִּיוֹקְנֵיהוֹן בְּנֶצַח וָהוֹד דְּאִינוּן תְּרֵי סַמְכֵי קְשׁוֹט). And Tzaddikim, guardians of the covenant, all of them their forms are inscribed in Tzaddik (וְצַדִּיקִים נָטְרֵי בְרִית כֻּלְּהוּ רְשִׁימִין דִּיוֹקְנֵיהוֹן בְּצַדִּיק). And masters of kingship, all of them their forms are inscribed in Malkhut (וּמָארֵי מַלְכוּתָא כֻּלְּהוּ רְשִׁימִין בַּמַּלְכוּת). And masters of union, all of them their forms are inscribed in the supernal Keter which is thought (וּמָארֵי יִחוּדָא כֻּלְּהוּ רְשִׁימִין בְּכֶתֶר עִלָּאָה דְּאִיהוּ מַחֲשָׁבָה). For there unification must ascend in hidden thought (דְּתַמָּן צָרִיךְ לְסַלְקָא יִחוּדָא בְּמַחֲשָׁבָה סְתִימָא). And in all these Tikkunim one must praise the Cause of causes, Who is within like the soul in the body (וּבְכֻלְּהוּ תִּקּוּנִין אִלֵּין צָרִיךְ לְשַׁבְּחָא לְעִלַּת עַל כָּל הָעִלּוֹת דְּאִיהוּ מִלְגָאו כְּנִשְׁמָתָא בְּגוּפָא). And because men are inscribed in these forms, He said to Moshe And you shall see etc. (וּבְגִין דִּבְנֵי נָשָׁא רְשִׁימִין בְּאִלֵּין דִּיּוֹקְנִין אָמַר לְמֹשֶׁה וְאַתָּה תֶחֱזֶה וְגוֹמֵר). And you shall see in the hair, whether long, or bent, or round (וְאַתָּה תֶחֱזֶה בְּשַׂעֲרָא אִי אֲרִיךְ אוֹ קָמוּט אוֹ עָגוּל). Long hair that hangs, its path divides into many paths (שַׂעֲרָא שְׁעִיעַ אֲרִיךְ אָרְחָא מִתְפַּלַּג בֵּיהּ לְכַמָּה אוֹרְחִין). Concerning it, it is said, Who makes a way in the sea (Isaiah 43) (עֲלָהּ אִתְּמַר הַנּוֹתֵן בַּיָּם דָּרֶךְ). And the other paths that branch off from it, these are netivot (וְאָרְחִין אָחֳרָנִין דְּמִתְפָּרְשִׁין מִינָהּ אִינוּן נְתִיבִין). This is that which is written, And in mighty waters a path (Isaiah 43) (הֲדָא הוּא דִכְתִיב וּבְמַיִם עַזִּים נְתִיבָה). Thirty-two paths branch from this way (תְּלָתִין וּתְרֵין שְׁבִילִין מִתְפָּרְשָׁאן מֵהַאי אָרְחָא).

Meanwhile, behold, Eliyahu came to him (אַדְהָכִי הָא אֵלִיָּהוּ אָתֵי לְגַבֵּיהּ), and said to him, And these forms must be rectified in their place (וְאָמַר לֵיהּ וְהָא דִיּוֹקְנִין אִלֵּין צָרִיךְ לְתַקְנָא לוֹן בַּאֲתַר דִּלְהוֹן). Rabbi Shimon said, Surely, even though in the world of separation there are many forms that weaken the work of Bereshit (אָמַר רַבִּי שִׁמְעוֹן בְּוַדַּאי אַף עַל גַּב דִּבְעָלְמָא דְפִירוּדָא דִיּוֹקְנִין אִית סַגִּיאִין דְּאַכְחִשִׁין עוֹבָדָא דִבְּרֵאשִׁית), for they are not the straight path, and they are dark (דְּלַאו אִינוּן אוֹרַח מִישׁוֹר וְאִינוּן חֲשׁוֹכִין). From the darkness light is made known (מִגּוֹ חֲשׁוֹכָא אִשְׁתְּמוֹדָע נְהוֹרָא). The forms of the Garden of Rivers in the design of the work of Bereshit are embroidered in many radiant colors (דִיּוֹקְנִין דְּגִנְּתָא דְאַנְהָרָן בְּצִיּוּרָא דְעוֹבָדָא דִבְּרֵאשִׁית מְרַקְּמֵי בְּכַמָּה גַוָּונִין נְהִירִין), and all of them are by line and measure (וְאִינוּן כֻּלְּהוּ בְּקַו וּבְמִדָּה). But those of the world of separation, they are like the shells of a nut in relation to them, for the kernel is within (וְאִלֵּין דְּעָלְמָא דְפִירוּדָא אִינוּן כִּקְלִיפִין דֶּאֱגוֹזָא לְגַבַּיְיהוּ דְּאִינוּן מוֹחָא מִלְּגָאו). And with all this, from the darkness light is made known (וְעִם כָּל דָּא מִגּוֹ חֲשׁוֹכָא אִשְׁתְּמוֹדָע נְהוֹרָא). And from these shells, which are the dark forms, are made known the designs of the lower Garden of Eden (וּמִגּוֹ אִלֵּין קְלִיפִין דְּאִינוּן דִּיּוֹקְנִין חֲשׁוֹכִין אִשְׁתְּמוֹדְעָן צִיּוּרִין דְּגִנְּתָא דְעִדֶן דִּלְתַתָּא), which are the form of the vessels of the Mishkan (דִּיּוֹקְנָא דְמָאנֵי מַשְׁכְּנָא). He said, Surely thus it is (אָמַר וַדַּאי הָכִי הוּא).

He opened and said, long flowing hair is mercy from the side of Arich Anpin, which is Alef (פָּתַח וְאָמַר שַׂעֲרָא שְׁעִיעַ אֲרִיךְ אִיהוּ רַחֲמֵי מִסִּטְרָא דַאֲרִיךְ אַנְפִּין דְּאִיהוּ א). Its two faces are Vav Vav, in the likeness of this Vav Alef Vav between them (תְּרֵין אַנְפִּין דִּילֵיהּ ו׳ ו׳ כְּגַוְונָא דָא וָאו א בֵּינַיְיהוּ). And He is the Ancient of Ancients, Atik deAtikin, and He is also called Erech Apayim (וְאִיהוּ סָבָא דְסָבִין עַתִּיק דְּעַתִּיקִין וְאִיהוּ ס״א וְאִתְקְרֵי אֶרֶךְ אַפַּיִם).

Hair that is pressed and not flowing but pressed and closed (some say furrowed) is judgment (שַׂעֲרָא קְמִיטָא וְלָא שְׁעִיעַ אֶלָּא קָמִיט וְחָרִישׁ נ״א וְחָרִיט אִיהוּ דִינָא). This is mercy and this is judgment (דָא רַחֲמֵי וְדָא דִינָא): this is Arich Anpin from the side of Vav, and this is Ze’ir Anpin from the side of Yod (דָא אֲרִיךְ אַנְפִּין מִסִּטְרָא דְו׳ וְדָא זְעִיר אַנְפִּין מִסִּטְרָא דְי׳). Hair that is neither pressed nor long is intermediate (שַׂעֲרָא לָא קָמִיט וְלָא אֲרִיךְ אִיהוּ בֵּינוּנִי). And this hair of Arich Anpin is in the likeness of teki‘ah (וְאִיהוּ שַׂעֲרָא דַאֲרִיךְ אַנְפִּין כְּגַוְונָא דִתְקִיעָה). Pressed and closed (some say long) is in the likeness of shevarim, Vav Vav Vav (וְקָמִיט וְחָרִישׁ נ״א וְאָרִיךְ כְּגַוְונָא דִשְׁבָרִים ו׳ ו׳ ו׳). Neither long nor pressed is in the likeness of teru‘ah, the chain of both (לָא אֲרִיךְ וְלָא קָמִיט אִיהוּ כְּגַוְונָא דִתְּרוּעָה שַׁלְשֶׁלֶ״ת דְּתַרְוַיְיהוּ). Hair that is round includes all, and it is like a dome of the firmament that encompasses all (שַׂעֲרָא בְעִגּוּלָא כְּלִיל כֹּלָּא וְאִיהוּ כְמִין כִּיפָּה דִרְקִיעָא דְאַסְחַר כֹּלָּא).

In this likeness is Hashem, which is the holy kingship (כְגַוְונָא דָא יהו״ה דָּא מַלְכוּתָא קַדִּישָׁא). Men of valor are long flowing hair (אַנְשֵׁי חַיִל שַׂעֲרָא שְׁעִיעַ אֲרִיךְ). Those who fear Elohim are pressed hair (some say long) and closed (יִרְאֵי אֱלֹהִים שַׂעֲרָא חָרִישׁ נ״א אָרִיךְ וְקָמִיט). Men of truth are hair neither long nor pressed, the chain of all (אַנְשֵׁי אֱמֶת שַׂעֲרָא לָא אֲרִיךְ וְלָא קָמִיט שַׁלְשֶׁלֶת דְּכֻלְּהוּ). Haters of gain are round hair (שׂוֹנְאֵי בָצַע שַׂעֲרָא בְעִגּוּלָא).