Third Chapter. Nine worthy installments (Tikkunin) have been transferred to the beard. All what is concealed and is not revealed is found to be exalted and worthy. And Scripture hid (him) this (other reading: beard).
First installment of the beard, strands on strands from in front of the opening of the ears to the upper side of the mouth. (Second [installment]) From this upper side to the other upper side it is found. (Third [installment]) From below the two openings a filled road that is not seen. (Fourth [installment]) Sides covered from this point of view and from that point of view. (Fifth [installment]) In it apples are seen that are red as a rose. (Sixth [installment]) On one cord hang strong black ones until his chest. (Seventh [installment]) Lips, red as a rose, are free.
(Eighth [installment]) Small ones go down over the throat and are covering the neck. (Ninth [installment]) Large and small ones as banks (other reading: spreading out) (other reading: going down) on the scale. In these ones, who is found is found [to be] strong and powerful.
It is written (Psalms 118:5) "From the oppression I have called Yah". David spoke nine [exclamations], until "all nations have surrounded me" (Psalms 118:10), to surround and protect him [this refers to the nine exclamations from the second half of Psalm 118:5 to the end of Psalm 188:9]. "And the earth brought out young grass, plants producing seed according to its kind, and trees producing fruit with its seed in it according to its kind" [Genesis 1:12]. These nine were uprooted from the complete name and were planted afterwards in the complete name, as it is written: "And HaShem God (יהוה אלהים) [the complete name] planted..." [Genesis 2:8]. The installments of the beard are found in thirteen, which is the upper one, the lower one is seen in nine. Twenty-two are engraved according to their sorts (other book: because of them).
5
עַל הַאי, (ס"א על האי מאן דחזי בחלמיה דיקנא) חֶלְמָא דְּאָחִיד דִּיקְנָא דְּבַּר נָשׁ עִלָּאָה בִּידֵיהּ, (נ"א או דאושיט ידיה ליה אנדע דשלים במאריה) שְׁלִים בְּמָארֵיהּ. שַׂנְאִין תְּחוֹתוֹי יִכְנְעוּן. כָּל שֶׁכֵּן דִּיקְנָא עִלָּאָה דִּנְהִירָא (ס"א לתתאה) בְּתַתָּאָה, דְּעִלָּאָה רַב חֶסֶד אִקְרֵיהּ, בִּזְעֵירָא חֶסֶ"ד סְתָם, כַּד אִצְטְרִיךְ נְהִירוּ אַנְהַר וְאִקְרֵי רַב חֶסֶד. (ס"א בידיה הא מתרחיץ דהא בשלם עם מאריה ושנאוי יכנעון תחותוי ודין הוא בדיל דחזא בחלמיה כל שכן אם זכה לאודעא מה היא דיקנא עלאה דהוא נהיר לתתאה ארים עלאה רב בחסד אקרי בזעירא חסד סתם)
On this (other book: On this, one who sees in a dream a beard) a dream holding the beard of a higher human being in his hands, (another version: or reaches his hands to it, it will be known that at peace with his master) [is] at peace with his master. The enemies under him will be oppressed. All the more so the upper beard, that is shining in [other reading: to] the lower one, as the upper one is called "abundant in benevolence (חסד)" [Exodus 34:6], in the lower one, unspecified benevolence. When it is necesssary the light will shine and will be called "abundant in benevolence". (other books: with his hands, see, he is safe because he is at peace with his master, and his enemies will be oppressed under him, and judgement separates what he has seen in his dream, all the more so if he merits to know what this upper beard [is], which shines downward, the upper rising [one] is called "abundant in benevolence", the small one unspecified benevolence).
It is written: "And God said: 'Let the waters swarm swarms of living (חיה) soul'" [Genesis 1:20], as if to say: יה (other reading: חי) light was stretched out from this to that. All occur/move at the same time: good waters [and] evil waters. Because he said: "let [them, plural] swarm" this is included in that, upper living being (חיה) [and] lower living being, good living being [and] evil living being.
Another interpretation: "Let the waters..." [Genesis 1:20], the Targum [Onkelos has here]: "Let them move...", as if to say: when the words of prayer are moving with his lips, with blessing and with clean knowledge, and in the waters the soul of life moves, and when a human being wants to arrange his prayer for his master, and his lips move in this way from below to above, to raise the glory of his Master, to the place of the pool of profoundness of the source, flowing and coming out, afterwards he causes to flow, extending from above to below from that pool of the stream, to each and every degree until the lowest one, to extend the donation to everything from above downwards. Afterwards he must tie a knot in everything, the knot of intention of faith, and all his prayers, both the prayer of the community and the prayer of the individual, will be fulfilled.
And the prayer that a human being has for requesting of his Master can be arranged in nine ways: - [1] with the [order of the] alphabet; - [2] by mentioning the attributes of the Holy One, blessed be He, "Compassionate, gracious..." etc. [Exodus 34:6]; - [3] with the glorious names of the Holy One, blessed be He, that is Eheyeh, Yah, YHV, El, Elohim, YHVH Tseva'ot, Shaddai, Adonai; - [4] with the ten Sefirot, that is Malkut, Yesod, Hod, Netzach, Tif'eret, Gevurah, Chesed, Binah, Chochmah, Keter; - [5] by mentioning the righteous ones, that is the Fathers, the Prophets and the Kings; - [6] with songs and praises in which there is true acceptance; and above them, - [7] he who knows how to arrange arrangements for his Master as is proper; - [8] with knowledge the going out from below upwards; and - [9] one who knows to draw plenty from above downwards.
And in all nine kinds, large intention is necessary, but if not, on him is the verse that is written: "... and those who despise me will be of little account" (1 Samuel 2:30). And on the intention of "Amen", that unites the two names יהוה אדני. And the one [name, יהוה] hides his goodness and his blessings in the store-house that is called "palace", and this is alluded to in the verse "and יהוה [is] in the palace of his sanctity, be silent before Him" (Habakkuk 2:20), and to him our Sages of blessed memory hinted: "all the good of the man (האדם) [is] in his house", as it is said: "In all my house he is trusted (נאמן)" (Numbers 12:7), and we have translated "in all of my people".
And if [he is] focussing on each of these nine kinds as is proper, [then] he is a human being who honors the name of his Master, the Holy Name, and on him it is written: "Because those who honor me I will honor, and those who despise me will be of little account."[1 Samuel 2:30]. I will honor him in this world, to sustain and work all his needs. And all the nations of the world will see, behold, he is named after HaShem, and they will be afraid of him. And in the world to come he will merit to endure in the compartment of the pious ones, even if he did not recite as he needed to, because he merited to gaze at the knowledge of his Master, and focussed on him as is proper.
What is "those who despise me will be of little account" [1 Samuel 2:30]? That is he who does not know how to unify the Holy Name, to tie the knot of faith, to make flow to the place that needs [it] and to honor the name of his Master. [It was] better for him if he had not been created, and all the more so one who does not focus on "Amen". And on this, everyone who moves with his lips in cleanness of heart, with cleaning water, what is written concerning him: "And God said: Let us make Adam" [Genesis 1:26], as if to say: because of Adam who knows how to unify "image" and "likeness" as is proper, "they [in the plural] shall them rule over the fish of the sea" [Genesis 1:26]. (Until here the other interpretation)
"And God said: 'Let us make man (Adam)'" [Genesis 1:26]. "the man (Ha-Adam)" is not written, but "man (Adam)", undefined, to exclude Adam of above, who was made with the complete name [יהוה אלהים HaShem God]. When this one was completed, that one was completed. Male and female are completed to make all complete. יהוה [refers to] the side of the male, אלהים [refers to] the side of the female. The male was stretched out, and was arranged in its arrangements as [was] the mother, with the mouth of a penis. The kings that had been abolished, were here established.
Judgements of the male [are] harsh in the beginning, [but] gentle in the end. [Judgements] of the female [are] the opposite [thus gentle in the beginning but harsh in the end]. ויה knots of braiding are inserted in his garment. A small י is found inside her.
If judgements have been sweetened, the Ancient One desires. The snake [חויא] came on the female, and קינא ("the nest") of filth was arranged inside her, to make an evil dwelling, as it is written: "and she [= Eve, חוה] conceived and gave birth to קין (Kain) [related to קינא "nest"] [Genesis 4:1]. A nest of dwelling of evil spirits and tornados and whirlwinds.
Arranged in him, in this Adam, are crowns, in general and in particular, and they are included in the particular and the general, legs and arms, right and left.
This one was divided in its sides, male and female was arranged, Yud, Heh, Wav. Yud [is] male, Heh [is] female. Wav is written: "Male and female He created them, and He blessed them, and He named them Adam" [Genesis 5:1]. The image and the face of Adam sitting on the throne, and it is written (Ezekiel 1:26) "and on the image of the throne [was] the image as the appearance of Adam on it from above."
פִּרְקָא תְּלִיתָאָה תִּשְׁעָה תִּקּוּנִין יַקִּירִין אִתְמְסָרוּ לְדִיקְנָא כָּל מָה דְּאִתְטְמַּר וְלָא אִתְגַּלְיָיא עִלָּאָה וְיַקִּירָא אִשְׁתְּכַח. (והוא) והָא (ס"א דיקנא) גַּנְזֵיהּ (ס"א יקירא) קְרָא.
Third Chapter. Nine worthy installments (Tikkunin) have been transferred to the beard. All what is concealed and is not revealed is found to be exalted and worthy. And Scripture hid (him) this (other reading: beard).
תִּיקוּנָא קַדְמָאָה דְּדִיקְנָא, נִימִין עַל נִימִין מִקָּמֵי פִּתְחָא דְּאֻדְנִין עַד רֵישָׁא דְּפוּמָא. (תניינא) מֵרֵישָׁא הַאי, עַד רֵישָׁא אַחֲרָא אִשְׁתְּכַח. (תליתאה) מִתְּחוֹת תְּרֵין נוּקְבִין אָרְחָא מַלְיָיא דְּלָא אִתְחַזְיָיא. (רביעאה) עַלְעִין אִתְחַפְיָּין מֵהַאי גִּיסָא וּמֵהַאי גִּיסָא. (חמישאה) בְּהוּ אִתְחַזְּיָין תַּפּוּחִין סוּמָקִין כְּוורְדָא. (שתיתאה) בְּחַד חוּטָא תַּלְיָין אוּכָמִין תַּקִּיפִין עַד חַדּוֹי. (שביעאה) שִׂפְוָון סוּמָקִין כְּוורְדָא אִתְפְּנוּן.
First installment of the beard, strands on strands from in front of the opening of the ears to the upper side of the mouth. (Second [installment]) From this upper side to the other upper side it is found. (Third [installment]) From below the two openings a filled road that is not seen. (Fourth [installment]) Sides covered from this point of view and from that point of view. (Fifth [installment]) In it apples are seen that are red as a rose. (Sixth [installment]) On one cord hang strong black ones until his chest. (Seventh [installment]) Lips, red as a rose, are free.
(תמינאה) זְעִירִין נַחְתִּין בִּגְרוֹנָא, וּמְחַפְיָין קְדָלָא. (תשיעאה) רַבְרְבִין וּזְעִירִין כְּגִידִין (ס"א נגדין) (ס"א נחתין) בְּשִׁקּוּלָא. בְּאִלֵּין אִשְׁתְּכַח גִּיבָּר וְתַקִּיף מַאן דְּאִשְׁתְּכַח.
(Eighth [installment]) Small ones go down over the throat and are covering the neck. (Ninth [installment]) Large and small ones as banks (other reading: spreading out) (other reading: going down) on the scale. In these ones, who is found is found [to be] strong and powerful.
כְּתִיב (תהילים קי״ח:ה׳) מִן הַמֵּצַר קָרָאתִי יָהּ. תִּשְׁעָה אָמַר דָּוִד עַד כָּל גּוֹיִם סְבָבוּנִי, לְאַסְחֲרָא וּלְאַגָּנָא עֲלוֹי. וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עוֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ לְמִינֵהוּ. (נשא קל"ט ע"ב) תִּשְׁעָה אִלֵּין אִתְעֲקָרוּ מִשְּׁמָא שְׁלִים, וְאַשְׁתִּילוּ לְבָתַר בִּשְׁמָא שְׁלִים, דִּכְתִּיב וַיִּטַּע יְיָ' אֱלהִים. תִּקּוּנִין דְּדִיקְנָא בִּתְלֵיסָר אִשְׁתַּכְּחָן אִיהִי, דְּהִיא עִלָּאָה. תַּתָּאָה, בְּתִשְׁעָה אִתְחָזוּן. כ"ב אַתְוָון אִתְגְּלִיפוּ בְּגווַֹנֵיהוֹן (ס"א בגינהון.)
It is written (Psalms 118:5) "From the oppression I have called Yah". David spoke nine [exclamations], until "all nations have surrounded me" (Psalms 118:10), to surround and protect him [this refers to the nine exclamations from the second half of Psalm 118:5 to the end of Psalm 188:9]. "And the earth brought out young grass, plants producing seed according to its kind, and trees producing fruit with its seed in it according to its kind" [Genesis 1:12]. These nine were uprooted from the complete name and were planted afterwards in the complete name, as it is written: "And HaShem God (יהוה אלהים) [the complete name] planted..." [Genesis 2:8]. The installments of the beard are found in thirteen, which is the upper one, the lower one is seen in nine. Twenty-two are engraved according to their sorts (other book: because of them).
עַל הַאי, (ס"א על האי מאן דחזי בחלמיה דיקנא) חֶלְמָא דְּאָחִיד דִּיקְנָא דְּבַּר נָשׁ עִלָּאָה בִּידֵיהּ, (נ"א או דאושיט ידיה ליה אנדע דשלים במאריה) שְׁלִים בְּמָארֵיהּ. שַׂנְאִין תְּחוֹתוֹי יִכְנְעוּן. כָּל שֶׁכֵּן דִּיקְנָא עִלָּאָה דִּנְהִירָא (ס"א לתתאה) בְּתַתָּאָה, דְּעִלָּאָה רַב חֶסֶד אִקְרֵיהּ, בִּזְעֵירָא חֶסֶ"ד סְתָם, כַּד אִצְטְרִיךְ נְהִירוּ אַנְהַר וְאִקְרֵי רַב חֶסֶד. (ס"א בידיה הא מתרחיץ דהא בשלם עם מאריה ושנאוי יכנעון תחותוי ודין הוא בדיל דחזא בחלמיה כל שכן אם זכה לאודעא מה היא דיקנא עלאה דהוא נהיר לתתאה ארים עלאה רב בחסד אקרי בזעירא חסד סתם)
On this (other book: On this, one who sees in a dream a beard) a dream holding the beard of a higher human being in his hands, (another version: or reaches his hands to it, it will be known that at peace with his master) [is] at peace with his master. The enemies under him will be oppressed. All the more so the upper beard, that is shining in [other reading: to] the lower one, as the upper one is called "abundant in benevolence (חסד)" [Exodus 34:6], in the lower one, unspecified benevolence. When it is necesssary the light will shine and will be called "abundant in benevolence". (other books: with his hands, see, he is safe because he is at peace with his master, and his enemies will be oppressed under him, and judgement separates what he has seen in his dream, all the more so if he merits to know what this upper beard [is], which shines downward, the upper rising [one] is called "abundant in benevolence", the small one unspecified benevolence).
כְּתִיב וַיֹּאמֶר אֱלהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה, כְּלוֹמַר, (נ"א ח"י י"ה) י"ה אִתְפָּשַׁט נְהִירוּ דְּדָא בְּדָא, כֹּלָּא אִתְרַחֲשׁוּן בְּזִמְנָא חֲדָא, מַיִם טָבָאן מַיִם בִּישָׁן. בְּגִין דְּאָמַר יִשְׁרְצוּ, אִתְכְּלָלוּ דָּא בְּדָא. חַיָּה עִלָּאָה, חַיָּה תַּתָּאָה. חַיָּה טָבָא. חַיָּה בִּישָׁא.
It is written: "And God said: 'Let the waters swarm swarms of living (חיה) soul'" [Genesis 1:20], as if to say: יה (other reading: חי) light was stretched out from this to that. All occur/move at the same time: good waters [and] evil waters. Because he said: "let [them, plural] swarm" this is included in that, upper living being (חיה) [and] lower living being, good living being [and] evil living being.
דָּבָר אַחֵר יִשְׁרְצּוּ הַמַּיִם, תַּרְגּוּם יְרַחֲשׁוּן. כְּלוֹמַר, כַּד מְרַחֲשִׁין בְּשִׂפְוָותֵיהּ פִּתְגָּמֵי צְּלוֹתָא, בְּזָכּוּתָא, וּבִנְקִיוּת דַּעְתָּא, וּבְמַיָא הֲוָה רָחִישׁ נַפְשָׁא חַיָּתָא. וְכַד בָּעֵי בַּר נָשׁ לְסַדְּרָא צְּלוֹתֵיהּ לְמָארֵיהּ, וְשִׂפְוָותֵיהּ מְרַחֲשָׁן בְּהַאי גַּוונָא מִתַּתָּא לְעֵילָּא, לְסַלְּקָא יְקָרָא דְּמָארֵיהּ, לְאֲתָר דְּשַׁקְיוּ דַּעֲמִיקוּ דְּבֵירָא, נָגִיד וְנָפִיק. לְבָתַר יָנְגִיד לְאַמְשָׁכָא מִלְעֵילָּא לְתַתָּא, מֵהַהוּא שַׁקְיָא דְּנַחֲלָא, לְכָל דַּרְגָּא ודַרְגָּא, עַד דַּרְגָּא בַּתְרָאָה לְאַמְשָׁכָא נְדָבָה לְכֹלָּא מֵעֵילָּא לְתַתָּא. לְבָתַר בָּעֵי לְקַשְּׁרָא קִשְׁרָא בְּכֹלָּא, קִשְׁרָא דְּכַוָּנָה דִּמְהֵימְנוּתָא ויַעְבְּדוּן כָּל מִשְׁאַלוֹהִי, בֵּין שְׁאֶלְתָּא דְּצִּבּוּרָא, בֵּין שְׁאֶלְתָּא דְּיָחִידָא.
Another interpretation: "Let the waters..." [Genesis 1:20], the Targum [Onkelos has here]: "Let them move...", as if to say: when the words of prayer are moving with his lips, with blessing and with clean knowledge, and in the waters the soul of life moves, and when a human being wants to arrange his prayer for his master, and his lips move in this way from below to above, to raise the glory of his Master, to the place of the pool of profoundness of the source, flowing and coming out, afterwards he causes to flow, extending from above to below from that pool of the stream, to each and every degree until the lowest one, to extend the donation to everything from above downwards. Afterwards he must tie a knot in everything, the knot of intention of faith, and all his prayers, both the prayer of the community and the prayer of the individual, will be fulfilled.
וּשְׁאֶלְתָּא דְּאִית לְבַר נָשׁ לְשַּׁאֲלָא מִמָּארֵיהּ, הֵן מְסוּדָרוֹת בט' גְּוָונֵי, אִית בְּאַלְפָא בֵּיתָא, וְאִית בְּאַדְכָּר מְכִילּוֹהִי דְּקוּדְשָׁא בְּרִיךְ הוּא, רַחוּם וְחַנּוּן וגוֹ'. אִית בִּשְׁמָהָן יַקִירָן דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּגוֹן אֶהְיֶה, יָהּ, יהו, אֵל, אֱלהִים, יְיָ' צְּבָאוֹת, שַׁדַּי, אֲדֹנָי. אִית בְּעֶשֶׂר סְפִירָא, כְּגוֹן: מַלְכוּת, יְסוֹד, הוֹד, נְצַּח, תִפְאֶרֶת, גְּבוּרָה, חֶסֶד, בִּינָה, חָכְמָה, כֶּתֶר. אִית בְּאַדְכָּר צַּדִּיקַיָּיא, כְּגוֹן הָאָבוֹת וְהַנְּבִיאִים וְהַמְּלָכִים. אִית בְּשִׁירֵי וּבְתוּשְׁבַּחְתֵּי, דְּאִית בְּהוֹן קַבָּלָה אֲמִיתִּית. וְעֵילָּא מִנְּהוֹן מַאן דְּיָדַע לְתַקֵּן תִּקּוּנִין לְמָארֵיהּ, כְּדְקָא יֵאוֹת. ואִית בִּידִיעָה סַלְּקָא מִתַּתָּא לְעֵילָּא, וְאִית מַאן דְּיָדַע לְהַמְשִׁיךְ שִׁפְעָא מֵעֵילָּא לְתַתָּא.
And the prayer that a human being has for requesting of his Master can be arranged in nine ways: - [1] with the [order of the] alphabet; - [2] by mentioning the attributes of the Holy One, blessed be He, "Compassionate, gracious..." etc. [Exodus 34:6]; - [3] with the glorious names of the Holy One, blessed be He, that is Eheyeh, Yah, YHV, El, Elohim, YHVH Tseva'ot, Shaddai, Adonai; - [4] with the ten Sefirot, that is Malkut, Yesod, Hod, Netzach, Tif'eret, Gevurah, Chesed, Binah, Chochmah, Keter; - [5] by mentioning the righteous ones, that is the Fathers, the Prophets and the Kings; - [6] with songs and praises in which there is true acceptance; and above them, - [7] he who knows how to arrange arrangements for his Master as is proper; - [8] with knowledge the going out from below upwards; and - [9] one who knows to draw plenty from above downwards.
וּבְכָל ט' גְּוָונִי אִלֵּין, צְּרִיכָא כַּוָנָה גְּדוֹלָה, וְאִי לָא עָלֵיהּ קְרָא דִּכְתִּיב, (שמואל א ב׳:ל׳) וּבוֹזַי יִקָלּוּ. וּבְכַוָונַת אָמֵן, דְּהוּא כָּלִיל תְּרֵין שְׁמָהָן יְהוָֹ"ה אֲדֹנָ"י. וְהָאֶחָד גָּנִיז טוּבֵיהּ וּבִרְכוֹהִי, בְּאוֹצָּר הַנִּקְרָא הֵיכָל, וְהוּא רָמוּז בַּפָּסוּק (חבקוק ב׳:כ׳) וה' בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו וּלְדָּא רָמְזּוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כָּל טוּב הָאָדָם בְּבֵיתוֹ, שֶׁנֶּאֱמַר (במדבר י״ב:ז׳) בְכָל בֵּיתִי נֶאֱמָן הוּא, וּמְתַּרְגְמִינָן בְכָל דְּעִמִּי.
And in all nine kinds, large intention is necessary, but if not, on him is the verse that is written: "... and those who despise me will be of little account" (1 Samuel 2:30). And on the intention of "Amen", that unites the two names יהוה אדני. And the one [name, יהוה] hides his goodness and his blessings in the store-house that is called "palace", and this is alluded to in the verse "and יהוה [is] in the palace of his sanctity, be silent before Him" (Habakkuk 2:20), and to him our Sages of blessed memory hinted: "all the good of the man (האדם) [is] in his house", as it is said: "In all my house he is trusted (נאמן)" (Numbers 12:7), and we have translated "in all of my people".
ואִי מְכַוּון בְכָל חַד וְחַד מט' גְּוָונִי כְּדְקָא יֵאוֹת, דָּא הוּא בַּר נָשׁ דְּאוֹקִיר לִשְׁמָא דְּמָארֵיהּ לִשְׁמָא קַדִּישָׁא, וְעַל דָּא כְּתִיב כִּי מְכַבְּדַי אֲכַבֵּד וּבוֹזַי יֵקָלּוּ, אֲכַבֵּד בְּעָלְמָא דֵּין, לְקַיִּים וּלְמֶעְבַּד כָּל צָּרְכוֹי. וְיְחֶזּוּן כָּל עַמָּמֵי אַרְעָא, אֲרֵי שְׁמָא דְּה' אִתְקְרֵי עָלֵיהּ, וִידַחֲלוּן מִנִּיהּ. וּבְעָלְמָא דְּאָתֵי, יִזְכֵּי לְמֵיקָם בִּמְחִיצַּת חֲסִידִים, אַף עַל פִּי דְּלָא קָרֵי כָּל צּוֹרְכֵיהּ, כֵּיוָן דְּזָכָה לְאַשְׁגְּחָא יְדִיעַת מָארֵיהּ, וְאִיכְוָון בֵּיהּ כַּדְקָא יֵאוֹת.
And if [he is] focussing on each of these nine kinds as is proper, [then] he is a human being who honors the name of his Master, the Holy Name, and on him it is written: "Because those who honor me I will honor, and those who despise me will be of little account."[1 Samuel 2:30]. I will honor him in this world, to sustain and work all his needs. And all the nations of the world will see, behold, he is named after HaShem, and they will be afraid of him. And in the world to come he will merit to endure in the compartment of the pious ones, even if he did not recite as he needed to, because he merited to gaze at the knowledge of his Master, and focussed on him as is proper.
מַאי וּבוֹזַי יֵקָלּוּ. דָּא הוּא מַאן דְּלָא יָדַע לְאַחֲדָא שְׁמָא קַדִּישָׁא, וּלְקַשְּׁרָא קִשְׁרָא דִּמְהֵימְנוּתָא, וּלְאַמְשָׁכָא לְאֲתָר דְּאִצְּטְרִיךְ, וּלְאוֹקִיר שְׁמָא דְּמָארֵיהּ טָב לֵיהּ דְּלָא אִתְבְּרֵי. וְכָּל שֶׁכֵּן מַאן דְּלָא אִתְכַּוָּון בְּאָמֵן. וְעַל דָּא, כָּל מַאן דְּמַרְחִישׁ בְּשִׂפְוָותֵיהּ בִּנְקִיוּתָא דְּלִבָּא, בְּמַיָּא דִּמְנַקֵּי, מַאי כְּתִיב בַּהֲדֵיהּ, וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם, כְּלוֹמַר, בִּשְׁבִיל אָדָם דְּיָדַע לְאַחֲדָא צֶּלֶם וּדְמוּת כְּדְקָא יֵאוֹת, וירְדוּ בִדְגַּת הַיָּם. (עד כאן דבר אחר)
What is "those who despise me will be of little account" [1 Samuel 2:30]? That is he who does not know how to unify the Holy Name, to tie the knot of faith, to make flow to the place that needs [it] and to honor the name of his Master. [It was] better for him if he had not been created, and all the more so one who does not focus on "Amen". And on this, everyone who moves with his lips in cleanness of heart, with cleaning water, what is written concerning him: "And God said: Let us make Adam" [Genesis 1:26], as if to say: because of Adam who knows how to unify "image" and "likeness" as is proper, "they [in the plural] shall them rule over the fish of the sea" [Genesis 1:26]. (Until here the other interpretation)
וַיֹּאמֶר אֱלהִים נַעֲשֶׂה אָדָם. הָאָדָם לָא כְּתִיב, אֶלָּא אָדָם סְתָם, לְאַפָּקָא אָדָם דִּלְעֵילָּא. דְּאִתְעָבִיד בִּשְׁמָא שְׁלִים. כַּד אִשְׁתְּלִים דָּא, אִשְׁתְּלִים דָּא. אִשְׁתְּלִים דְּכַר וְנוּקְבָּא לְאַשְׁלְמָא כֹּלָּא. יְדוָֹ"ד סִטְרָא דִּדְּכַר. אֱלהִים סִטְרָא דְּנוּקְבָּא. אִתְפָּשַׁט דְּכוּרָא, וְאִתְתְּקַּן בְּתִקּוּנוֹי כְּאִמָּא, בְּפוּמֵיהּ דְּאָמָה. מַלְכִין דְּאִתְבְּטָלוּ, הָכָא אִתְקָיָּימוּ.
"And God said: 'Let us make man (Adam)'" [Genesis 1:26]. "the man (Ha-Adam)" is not written, but "man (Adam)", undefined, to exclude Adam of above, who was made with the complete name [יהוה אלהים HaShem God]. When this one was completed, that one was completed. Male and female are completed to make all complete. יהוה [refers to] the side of the male, אלהים [refers to] the side of the female. The male was stretched out, and was arranged in its arrangements as [was] the mother, with the mouth of a penis. The kings that had been abolished, were here established.
דִּינִין (קמ"ב ע"ב) דִּדְכוּרָא תַּקִּיפִין בְּרִישָׁא, בְּסוֹפָא נַיְיחִין. דְּנוּקְבָּא בְּאִיפְּכָא. וְי"ה קוּנְטִירִין דְּקִיטוּרָא בְּעִטְפוֹי שְׁקִיעִין. י' זְעֵירָא בְּגַוָוהָא אִשְׁתְּכַח.
Judgements of the male [are] harsh in the beginning, [but] gentle in the end. [Judgements] of the female [are] the opposite [thus gentle in the beginning but harsh in the end]. ויה knots of braiding are inserted in his garment. A small י is found inside her.
אִי אִתְבְּסָמוּ דִּינִין, בָּעָא עַתִּיקָא. אָתָא חִוְיָא עַל נוּקְבָּא, וְקִינָא דְּזוּהֲמָא אִתְתָּקַן בְּגַוָוהּ, לְמֶעְבַּד מָדוֹרָא בִּישָׁא. דִּכְתִּיב וַתַּהַר ותֵּלֶד אֶת קַיִן. קִינָּא דְּמָדּוֹרָא דְּרוּחִין בִּישִׁין וְעִלְעוּלִין וְקַטְפוּרִין.
If judgements have been sweetened, the Ancient One desires. The snake [חויא] came on the female, and קינא ("the nest") of filth was arranged inside her, to make an evil dwelling, as it is written: "and she [= Eve, חוה] conceived and gave birth to קין (Kain) [related to קינא "nest"] [Genesis 4:1]. A nest of dwelling of evil spirits and tornados and whirlwinds.
אַתְקִין בֵּיהּ בְּהַאי אָדָם, כְּתָּרִים, בִּכְלַל וּפְרַט, אִתְכְּלָלוּ בִּפְרַט וּכְלָל, שׁוֹקִין וּדְרוֹעִין, יְמִינָא וּשְׂמָאלָא.
Arranged in him, in this Adam, are crowns, in general and in particular, and they are included in the particular and the general, legs and arms, right and left.
דָּא אִתְפְּלַג בְּסִטְרוֹי אִתְתַּקַּן דְּכַר וְנוּקְבָּא יה"ו. י' דְּכַר. ה' נוּקְבָּא. ו' כְּתִיב זָכָר וּנְקֵבָה בְּרָאָם ויְבָרֶךְ אוֹתָם ויִּקְרָא שְׁמָם אָדָם. דִּיּוּקְנָא וּפַרְצוּפָא דְּאָדָם יָתִיב עַל כֻּרְסְיָּא, וּכְתִיב (יחזקאל א׳:כ״ו) ועַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה.
This one was divided in its sides, male and female was arranged, Yud, Heh, Wav. Yud [is] male, Heh [is] female. Wav is written: "Male and female He created them, and He blessed them, and He named them Adam" [Genesis 5:1]. The image and the face of Adam sitting on the throne, and it is written (Ezekiel 1:26) "and on the image of the throne [was] the image as the appearance of Adam on it from above."