Daf 132b (דַּף קל״ב ע״ב)

Long lips from the side of men of valor (שִׂפְוָון אֲרִיכִין מִסִּטְרָא דְאַנְשֵׁי חַיִל), wide ones from the side of those who fear Hashem (רְחָבִין מִסִּטְרָא דְיִרְאֵי אֱלֹהִים), average lips from the side of men of truth (שִׂפְוָון בֵּינוֹנִיִּים מִסִּטְרָא דְאַנְשֵׁי אֱמֶת), small ones in a circle from the side of those who hate gain (זְעִירָן בְּעִגּוּלָא מִסִּטְרָא דְשׂוֹנְאֵי בָצַע). How many voices and words go out from the mouth (כַּמָּה קָלִין וְדִבּוּרִין נָפְקִין מִפִּימָא). As soon as they go out from his mouth (מִיָּד דְּנָפְקִין מִפּוּמוֹי), how many angels that are called Ofin take words of the mouth (כַּמָּה מַלְאָכִים דְּאִתְקְרִיאוּ עוֹפִין נָטְלִין מִלּוּלִין דְּפִימָא).

Five rectifications are in the mouth (חָמֵשׁ תִּקּוּנִין אִינוּן בְּפִימָא), as it is said in Sefer Yetzirah (דְאִתְּמַר בְּסֵפֶר יְצִירָה): Alef, Chet, Hei, Ayin (אחה״ע), Bet, Vav, Mem, Peh (בומ״ף), Gimel, Yod, Kaf, Kuf (גיכ״ק), Dalet, Tet, Lamed, Nun, Tav (דטלנ״ת), Zayin, Samekh, Shin, Resh, Tzadi (זסשר״ץ). And with them it is said: “Whole stones you shall build for Kudsha Berikh Hu” (Deuteronomy 27) (וּבְהוֹן אֲבָנִים שְׁלֵמוֹת תִּבְנֶה לְקוּדְשָׁא בְּרִיךְ הוּא), with many prayers and services (בְּכַמָּה צְלוֹתִין וּפוּלְחָנִין). And about them Ya‘akov said: “And he lay down in that place” (Bereshit 28) (וַעֲלַיְיהוּ אָמַר יַעֲקֹב וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא). “And he lay down” - and there are twenty-two letters in that place (וַיִּשְׁכַּב וְיֵ״שׁ כ״ב אַתְוָון בַּמָּקוֹם הַהוּא). “Yesh - substance” as it is said: “That I may cause those that love Me to inherit substance [yesh]” (Proverbs 8) (יֵ״שׁ לְהַנְחִיל אוֹהֲבַי יֵשׁ). Twenty-two: “By you shall Yisrael bless” (Bereshit 48) (כ״ב בְּךָ יְבָרֵךְ יִשְׂרָאֵל). “In You our fathers trusted” (Psalms 22) (בְּךָ בָּטְחוּ אֲבוֹתֵינוּ). “For by You I run against a troop” (Psalms 18) (כִּי בְךָ אָרוּץ גְּדוּד). “And in You Hashem has chosen” (Deuteronomy 7) (וּבְךָ בָּחַר יְהוָה). “Which You swore to them by Yourself” (Exodus 32) (אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ). “We will rejoice and be glad in You” (Song of Songs 1) (נָגִילָה וְנִשְׂמְחָה בָּךְ). With them: “Blessed be the glory of Hashem from His place” (Ezekiel 3) (בְּהוֹן בָּרוּךְ כְּבוֹד יְהוָה מִמְּקוֹמוֹ).

Beard - in Sefer Ben Sira (דִּיקְנָא, בְּסֵפֶר בֶּן סִירָא): a small beard is short (קַלִּיל דַּקָּן קוּרְטַמָּן). A thick beard is with an abundance of moisture in its wetness (עַב דַּקָּן אִיהוּ בְרִבּוּיָא דְלֵיחָא בְּלַחוּתָא דִילֵיהּ), and because of this he is foolish and stupid (וּבְגִין דָּא אִיהוּ פַּתְיָא שַׁטְיָא). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): whoever has only a little beard in his face and mouth (מָאן דְּלֵית לֵיהּ דִּיקְנָא בְאַנְפּוֹי וּבְפִימוֹי אֶלָּא זְעִיר), he is wise (הוּא פִּקְחָא), for the green bile is dominant over him (דְּמָרָה יְרוֹקָא אִיהִי אִתְגַּבְּרַת עֲלֵיהּ), and there is in him no moisture at all (וְלֵית בֵּיהּ לַחוּתָא כְּלָל). A medium beard - this is a simple man (דִּיקְנָא בֵינוֹנִית דָּא אִיהוּ אִישׁ תָּם), his knowledge is whole (דַּעְתֵּיהּ שְׁלִים). Whoever has no beard in his face at all (מָאן דְּלֵית לֵיהּ דִּיקְנָא בְאַנְפּוֹי כְּלָל), cold and dry bile is dominant over him (מָרָה קְרִירָא וִיבֵשָׁתָא אִתְגַּבְּרַת עֲלוֹי), there is in him no moisture and warmth at all (לֵית בֵּיהּ לֵחוּת וַחֲמִימוּת כְּלָל). He is master of sadness (מָארֵי דַעֲצִיבוּ אִיהוּ), his actions are like a woman (עוֹבָדוֹי כְּאִתְּתָא).

Come and see, there are men who speak with the movement of their eyes (תָּא חֲזִי אִית בְּנֵי נָשָׁא דִמְמַלְּלָן בְּנִעִינוּעָא דְעַיְינִין), and others with the movement of their hands (וְאָחֳרָנִין בְּנִעִינוּעָא דִיְדַיִן), and others with the movement of their head (וְאָחֳרָנִין בְּנִעִינוּעָא דְרֵישָׁא), and others with the movement of their body (וְאָחֳרָנִין בְּנִעִינוּעָא דְגוּפָא), and others with the movement of their legs (וְאָחֳרָנִין בְּנִעִינוּעָא דְרַגְלִין). This is that in every place where his soul is (דָּא אִיהוּ דִּבְכָל אֲתַר דְּנִשְׁמָתֵיהּ בֵּיהּ), there he makes greater movement in that place (תַּמָּן עָבִיד נִעִינוּעָא יַתִּיר בְּהַהוּא אֲתַר).

Rabbi El'azar said to him (אָמַר לֵיהּ רַבִּי אֶלְעָזָר), Abba, is not the Neshama in a known place in the heart (אַבָּא, וְכִי נִשְׁמָתָא לָא אִיהִי בַּאֲתַר יְדִיעָא בְלִבָּא), and its spreading in all the limbs of the heart (וְאִתְפַּשְׁטוּתָהּ בְּכָל אֵבָרִין דְּלִבָּא)? He said to him (אָמַר לֵיהּ), My son (בְּרִי), but it is written of her: “And she uncovered his feet and lay down” (Ruth 3) (וְהָא כְתִיב בָּהּ וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב). According to the deeds of man, so she goes forth from her place (כְּפוּם עוֹבָדוֹי דְּבַר נַשׁ הָכִי נָפִיק לָהּ מֵאַתְרָהָא), and descends from her place (וְנָחִית לָהּ לְבַר מֵאַתְרָהָא), in the likeness of the Shekhinta, of which it is said: “For your iniquities your mother was sent away” (Isaiah 50) (כְּגַוְונָא דִשְׁכִינְתָּא דְאִתְּמַר בָּהּ וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם).

Complete Teshuvah (וּתְיוּבְתָּא שְׁלֵימָתָא): whoever brings her back to the place that she was at first (מָאן דְּאָתִיב לָהּ לְאַתְרָהָא דַהֲוַת בְּקַדְמֵיתָא). For at the time that the Neshama is in the heart she is called Matronita (דִּבְזִמְנָא דְנִשְׁמָתָא אִיהִי בְּלִבָּא אִתְקְרִיאַת מַטְרוֹנִיתָא), when she goes out from the heart she is not called Matronita (כַּד נָפְקַת מִלִּבָּא לָא אִתְקְרִיאַת מַטְרוֹנִיתָא). According to the sins of man, so she descends from level to level and from limb to limb (כְּפוּם חוֹבוֹי דְּבַר נַשׁ הָכִי נָחִית לָהּ מִדַּרְגָּא לְדַרְגָּא וּמֵאֵבֶר לְאֵבֶר), until she descends to his feet (עַד דְּנָחִית לָהּ לְרַגְלוֹי). And according to his merits, so she ascends (וּכְפוּם זַכְוָון דִּילֵיהּ הָכִי סְלִיקַת), until she ascends to her place (עַד דִּסְלִיקַת לְאַתְרָהּ). And because of this, in every place that she descends (וּבְגִין דָּא בְּכָל אֲתַר דְּנָחֲתַת), there she makes a greater movement in that limb more than in the others (תַּמָּן עָבְדַת תְּנוּעָה יְתֵרָה בְּהַהוּא אֵבֶר יַתִּיר מֵאַחֲרָנִין).

The lines of the hands we have found are like the branches of a tree (שִׁרְטוּטִין דִּיְדַיִן אַשְׁכַּחְנָא דְאִינוּן כְּעַנְפִין דְּאִילָנָא): some are long (מִנְּהוֹן אֲרִיכִין), some are short (מִנְּהוֹן קְצָרִין), some are interwoven (מִנְּהוֹן מְשַׁלְּבָן), some are small in a circle (מִנְּהוֹן בְּעִגּוּלָא זְעִירִין).

We have found in the secret of the Mishnah (אַשְׁכַּחְנָא בְּרָזָא דְמַתְנִיתָא), that the high mountains are deep (דְּטוּרִין רַמָּאִין עֲמִיקִין), Within the final point, a knot, a knot of all knots. (גּוֹ סוּסְפִיתָא, קוּנְטְרָא, קִטְרָא דְקִטְרִין). There was one black being without legs (תַּמָּן הֲוָה חַד אוּכְמָא בְּלָא רַגְלִין), who overturns overturnings (מְפַכְפֵּךְ הִפּוּכִין), a torn body (גוּף טְרִיף). When he sat, he went (כַּד הֲוָה יָתִיב אָזִיל), when he went, he sat (כַּד הֲוָה אָזִיל יָתִיב). When he went, he overturned mountains (כַּד הֲוָה אָזִיל מְהַפֵּךְ טוּרִין), when he sat, he uprooted trunks (כַּד הֲוָה יָתִיב מְעַקֵּר טִנָּרִין). Whoever encountered him, he tore him and killed him (מָאן דְּאַעֲרַע בֵּיהּ טְרִיף לֵיהּ וְקָטִיל לֵיהּ), and it did not help (וְלָא אַהֲנֵי). Fortunate is he who is guarded from him (זַכָּאָה אִיהוּ מָאן דְּאִסְתַּמַּר מִנֵּיהּ).

All forms of the sons of the world are engraved in him (כָּל דִּיּוֹקְנִין דִּבְנֵי עָלְמָא בֵּיהּ רְשִׁימִין), all images in him are portrayed (כָּל צִיּוּרִין בֵּיהּ מְצוּיָירִין), all colors in him are woven (כָּל גַּוָּונִין בֵּיהּ מְרַקְמָן). From other sides many branches depend from him (דְּסִטְרִין אָחֳרָנִין כַּמָּה עַנְפִין תַּלְיָין מִנֵּיהּ), rods of flaming fire that he casts (דְּשַׁרְבִיטִין דְּנוּרָא מְלַהֲטָא דְזָרִיק). How many wheels circle him (כַּמָּה גַלְגַּלִין סַחֲרִין לֵיהּ), all of them filled with eyes of coals of flaming fire (כֻּלְּהוּ מַלְיָין עַיְינִין דְּגוּמְרִין דְּנוּרָא מְלַהֲטִין). From them armies and camps tremble (מִנְּהוֹן מִזְדַּעֲזְעָאן חֲיָילִין וּמַשִּׁרְיָין), there is no mercy in them at all (לֵית בְּהוֹן רַחֲמָנוּתָא כְּלָל). Fortunate is he who is guarded from him (זַכָּאָה אִיהוּ מָאן דְּאִסְתַּמַּר מִנֵּיהּ).