Daf 128b (דַּף קכ״ח ע״ב)

And every limb, Kudsha Berikh Hu created for him in measure and in weight (וְכָל אֵבֶר וְאֵבֶר בָּרָא לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בַּמִּדָּה בַּמִּשְׁקָל). And if you find eyes, one small and one great (וְאִם תִּשְׁכַּח עַיְינִין חַד זְעִיר וְחַד רַבְרְבָא), this is not in weight and in measure-he is a liar, kept away from him (לַאו אִיהוּ דָא בַּמִּשְׁקָל וּבְמִדָּה, שַׁקְרָן אִיהוּ, אִסְתַּמַּר מִינֵיהּ). Or if eyes are great and the mouth small, and the nose long and the face small (אוֹ אִם עַיְינִין רַבְרְבִין וּפוּמָא זְעִירָא, וְחוֹטָמָא אֲרִיכָא וְאַנְפִּין זְעִירִין). Some say: crooked (נ״א עֲקִימִין). If they do not all go in measure-the eyes, and the nose, and the face, and the mouth-this one is perverse (דְּלָא אָזְלִין כֻּלְּהוֹן בְּמִדָּה, עַיְינִין וְחוֹטָמָא וְאַנְפִּין וּפוּמָא, עַוְלָן אִיהוּ דָא). And because of this it is written: “You shall not commit unrighteousness in judgment, in measure, in weight, or in volume” (Leviticus 19:35) (וּבְגִין דָּא לֹא תַעֲשׂוּ עָוְל בַּמִּשְׁפָּט בַּמִּדָּה וְגוֹמֵר). “In measure”-this is the measure of the stature (בַּמִּדָּה דָא מִדָּה דְשִׁיעוּר קוֹמָה). For whoever is not a possessor of measures diminishes the Shiur Komah above, and is not received from there (דְכָל מָאן דְּלָא אִיהוּ בַּעַל מִדּוֹת, אַכְחִישׁ שִׁעוּר קוֹמָה דִלְעִילָא, וְלָא אִתְנְטִיל מִתַּמָּן). For the ten Sefirot above, all go in measure from the side of the letter Yod (דַּעֲשַׂר סְפִירָן דִּלְעִילָא כֻּלְּהוּ אָזְלִין בַּמִּדָּה מִסִּטְרָא דְאָת יוּ״ד), and in weight from the side of the letter Vav (וּבַמִּשְׁקָל מִסִּטְרָא דְאָת ו׳). The two scales of the shekel are two Heh Heh-one measure (תְּרֵי מֹאזְנֵי הַשֶּׁקֶל אִינוּן ה׳ ה׳, מִדָּה אַחַת).

Come and see: Yod is the head (תָּא חֲזִי י׳ אִיהוּ רֵישָׁא), and it is the measure of the eyes, of the ears, of the face, of the two nostrils of the nose, the measure of the mouth (וְאִיהוּ מִדָּה דְעַיְינִין דְּאוּדְנִין דְּאַנְפִּין דִּתְרֵין נוּקְבִין דְּחוֹטָמָא, מִדָּה דְפוּמָא). The holy shekel-this is the Vav, the shekel of the body (שֶׁקֶל הַקֹּדֶשׁ דָּא ו׳, שֶׁקֶל דְּגוּפָא). The wings of the shekel are the two Heh: five fingers of the right and five of the left (כַּנְפֵי הַשֶּׁקֶל ה׳ אֶצְבְּעָן דִּימִינָא וְה׳ דִשְׂמָאלָא). And because the Name of YHVH is measure, proportion, and weight (וּבְגִין דִּשְׁמָא דְיְהוָ״ה אִיהוּ מִדָּה וְשִׁעוּר וּמִשְׁקָל), the verse says: “You shall not commit unrighteousness in judgment, in measure, in weight, and in volume” (Leviticus 19:35) (אָמַר קְרָא לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה). And in this likeness: “You shall not have in your purse two differing weights, a great and a small” (Deuteronomy 25:13) (וּכְגַוְונָא דָא לֹא יִהְיֶה לְךָ בְּכִיסְךָ אֶבֶן וָאָבֶן גְּדוֹלָה וּקְטַנָּה). What is “purse” here? This is the mouth (מַאי כִּיס הָכָא דָא פוּמָא).

Meanwhile, the supernal elder appeared to him (אַדְהָכִי הָא סָבָא עִלָּאָה אִזְדַּמַּן לְגַבֵּיהּ), and said: Behold, if the eyes are equal, then they are in measure (וְאָמַר וְהָא אִם עַיְינִין שְׁקִילִין הָא אִינוּן בַּמִּדָּה). But if the eyes are large and the lips small, this does not diminish measure (אֲבָל אִם אִינוּן עַיְינִין רַבְרְבָן וְשִׂפְוָון זְעִירִין לָא אַכְחִישׁ מִדָּה). Only if the eyes-one is great and one is short, one is thick and one is thin; or the face-one long and one short, one thick and one thin (אֶלָּא אִם עַיְינִין דָּא רַב וְדָא קְצִר, דָּא עָב וְדָא כָּחוּשׁ, אוֹ אַנְפִּין דָּא אֲרִיךְ וְדָא קְצִר, דָּא עָב וְדָא כָּחוּשׁ). But after Zivugim, each is balanced according to its kind-surely the work of Bereshit is not diminished (אֶלָּא בָּתַר דְּזִיווּגִין שְׁקִילִין כָּל חַד לְמִינֵיהּ, וַדַּאי לָא אַכְחִישׁ עוֹבָדָא דִבְּרֵאשִׁית).

Two, in addition: two purses-mouth and heart (ב׳ בְּתוֹסֶפֶת, תְּרֵין כִּיסוֹת פִּימָא וְלִבָּא). For thus the masters of the Mishnah established concerning them: whoever is not inwardly as outwardly should not enter the Beit Midrash (דְּהָכִי אוּקְמוּהוּ מָארֵי מַתְנִיתִין עֲלַיְיהוּ, מִי שֶׁאֵין תּוֹכוֹ כְּבַרוֹ אַל יִכָּנֵס לְבֵית הַמֶּדְרָשׁ). For surely he is from the tree of knowledge of good and evil (דְּוַדַּאי אִיהוּ מֵאִילָנָא דְטוֹב וָרָע), who speaks one way with the heart and another with the mouth (דְּאִיהוּ יֵימָא חַד בְּלֵב וְחַד בְּפֶה). But one who is from the tree of life, his inside is as his outside-mouth and heart equal (מָאן דְּאִיהוּ מֵאִילָנָא דְחַיֵּי אִיהוּ תּוֹכוֹ כְּבַרוֹ, פִימָא וְלִבָּא שָׁוִים). Of them it is said: “And he took also from the tree of life, and ate, and lived forever” (Bereshit 3:22) (וַעֲלַיְיהוּ אִתְּמַר וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם). But another, whose inside is not as his outside, whose mouth and heart are not equal-of him it is said: “But of the tree of knowledge of good and evil you shall not eat of it” (Bereshit 2:17) (אֲבָל אָחֳרָא דְאֵין תּוֹכוֹ כְּבַרוֹ דְלַאו פִּימֵיהּ וְלִבֵּיהּ שָׁוִין, עֲלֵיהּ אִתְּמַר וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ).

For surely this is the evil mixture, who falsifies the coin of the King, who mixes silver with lead (דְּוַדַּאי דָּא אִיהוּ עִרְבוּבְיָא בִּישָׁא, דִמְשַׁקֵּר מוֹנְיָיטָא דְמַלְכָּא, דִמְעָרֵב כַּסְפָּא בַעוֹפֶרֶת). And this was the sin of Ḥavah, into whom the serpent cast filth (וְדָא הֲוָה חֵטְא דְחַוָּה דְהִטִּיל בָּהּ נָחָשׁ זוּהֲמָא), which is lead mixed with the drop of pure white refined silver (דְאִיהוּ עוֹפֶרֶת דְאִתְעָרֵב בְּטִפָּה חִוְרָא כַּסְפָּא מְזוּקָק). Some say: with silver (נ״א בְּכַסְפָּא). And this filth was not purified until Avraham came, entered the fire, and was whitened as silver (וְלָא אִתְדַּכֵּי זוּהֲמָא מִנֵיהּ עַד דְּאָתָא אַבְרָהָם וְעָאל בְּנוּרָא וְאִתְלַבַּן כַּסְפָּא). And the lead came forth as Yishma‘el (וְנָפִיק עוֹפֶרֶת לְבָר דְּאִיהוּ יִשְׁמָעֵאל). And it is said of Adam: he drew out his foreskin (וְאִתְּמַר בְּאָדָם מוֹשֵׁךְ בְּעָרְלָתוֹ הֲוָה). Then the mixture entered into the gold, which was refined in Yitzḥak, and brought out the filth outside-this is Esav (אִתְעָרֵב עִרְבוּבְיָא בְדַהֲבָא, אִצְטְרִיף בְּיִצְחָק, וְאַפִּיק זוּהֲמָא לְבָר וְדָא עֵשָׂו). In Ya‘akov it rested and was established, and brought forth generations (בְּיַעֲקֹב נָח וְאִשְׁתָּרַשׁ וְאַפִּיק תּוֹלָדִין). And the tree of life increased in its branches and roots (וְאִתְרַבֵּי עִץ הַחַיִּים בְּעַנְפּוֹי וְשָׁרָשׁוֹי).

The eyes in a circle are from the side of the letter Yod (עַיְינִין בְּעִגּוּלָא מִסִּטְרָא דְאָת יו״ד). In length, from the side of the letter Vav (בַּאֲרִיכוּ מִסִּטְרָא דְאָת ו׳). The wings of the eye are the two Heh (כַּנְפֵי עִינָא אִינוּן ה״ה). In these four letters the eye is measure, weight, and volume (בְּאַרְבַּע אַתְוָון אִלֵּין אִיהוּ עִינָא בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה). And so, in every limb you will find YHVH, who goes in measure and in weight (וְהָכִי כָּל אֵבֶר וְאֵבֶר בֵּיהּ תִּשְׁכַּח יְהוָ״ה, דְּאָזִיל בַּמִּדָּה וּבַמִּשְׁקָל). And He is in the measure and in the weight of speech (וְאִיהוּ בַּמִּדָּה וּבַמִּשְׁקָל דְּדִבּוּרָא). The voice is a shekel, the measure is speech (קָלָא אִיהוּ שֶׁקֶל, מִדָּה דִבּוּר). The wings of the balance are two breaths, which are utterance and reading (כַּנְפֵי תִּקְלָא תְּרֵין הֲבָלִין דְּאִינוּן אֲמִירָה וּקְרִיאָה).

Colors of the eye (גַּוָּונִין דְּעִינָא), white the moon (חִוָּור לְבָנָ״ה), red Mars (סוּמָק מַאֲדִי״ם), green the sun (יָרוֹק חַמָּ״ה), black Saturn (אוּכָּם שַׁבְּתַא״י), blue Jupiter (תְּכֵלֶת צֶדֶ״ק), and they are as the likeness of Chesed Gevurah Tiferet Yesod Malkhut (וְאִינוּן כְּגַוְונָא דְחֶסֶד גְּבוּרָה תִפְאֶרֶת יְסוֹד וּמַלְכוּת), the two keruvim of the eye, Netzach and Hod, opposite them are Venus and Mercury (תְּרֵי כְּרוּבֵי עִינָא נֶצַח וְהוֹד לְקִבְלַיְיהוּ נֹגַ״הּ כֹּכָ״ב), as the likeness from the side of purity (כְּגַוְונָא דְסִטְרָא דְּדַכְיוּ), so are they from the other side (הָכִי אִינוּן מִסִּטְרָא אָחֲרָא).

Seven wandering stars (שִׁבְעָה כֹּכְבֵי לֶכֶת), they are seven doubled letters Bet Gimal Dalet Kaf Peh Resh Tav (אִינוּן שֶׁבַע כְּפוּלוֹת ב ג ד כ פ ר ת), as this likeness Bet Bet Gimal Gimal Dalet Dalet Kaf Kaf Peh Peh Resh He Tav Tav (כְּגַוְונָא דָא בּ בּ גּ גּ דּ דּ כּ כּ פ פּ ר הּ ת תּ), judgment softened and judgment harsh (דִּינָא רַפְיָא וְדִינָא קַשְׁיָא), and in them “and the Chayot ran and returned” (Ezekiel 1) (וּבְהוֹן וְהַחַיּוֹת רָצוֹא וָשׁוֹב), running with dagesh and returning with rafeh (רָצוֹא בְדָגֵ״שׁ וָשׁוֹב בְּרָפֵ״ה), and they are judgment and mercy (וְאִינוּן דִּינָא וְרַחֲמֵי), and so are they from the other side, seven doubled (וְהָכִי אִינוּן מִסִּטְרָא אָחֳרָא שֶׁבַע כְּפוּלוֹת), opposite them seven heavens and seven earths (לְקִבְלַיְיהוּ שֶׁבַע רְקִיעִין שֶׁבַע אַרְעִין), and they are seven and seven conduits (וְאִינוּן שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת) (Zechariah 4), and so they are seven gates of Gehinom and seven palaces (וְהָכִי אִינוּן שֶׁבַע תַּרְעִין דְּגֵיהִנָּם וְשֶׁבַע הֵיכָלִין), filled with serpents and scorpions and darkness (מַלְיָין נְחָשִׁים וְעַקְרַבִּים וַחֲשׁוֹכָא), from there the guilty Bilaam would prophesy (דְּמִתַּמָּן הֲוָה מִתְנַבֵּא בִּלְעָם חַיָּיבָא). And upon them it is said: “For the heavens shall vanish like smoke, and the earth shall wear out like a garment” (Isaiah 51) (וַעֲלַיְיהוּ אִתְּמַר כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה), and regarding their stars it is said: “All the host of heaven shall rot” (Isaiah 34) (וְכֹכְבַיָּא דִלְהוֹן עֲלַיְיהוּ אִתְּמַר וְנָמַקּוּ כָּל צְבָא הַשָּׁמָיִם), “They shall perish, but You shall stand” (Psalms 102) (הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמוֹד), and in their perishing: “The heavens shall rejoice and the earth shall exult” (Psalms 96) (וּבַאֲבוּדָא דִלְהוֹן יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ), for they were created in the Name of Hashem (דְּאִתְבְּרִיאוּ בִשְׁמָא דְיהוָ״ה).