89. Rabbi Yitzchak stood up and opened the discussion saying, "Who is El like you, who pardons iniquity...he will again have compassion upon us... You will show truth to Jacob..." (Michah 7:18-20). We have learned that thirteen shapes appear here IN THIS SCRIPTURAL VERSE - all emanate from the thirteen springs of the anointing oil of the THIRTEEN Corrections (formations) of the holy beard of the most Ancient One, the concealed of all that is concealed, ARICH ANPIN. We have learned that the beard shapes are hidden and veiled, concealed yet not concealed, covered and not covered, known through its shapes, aware but not clearly, MEANING TO SAY, HE IS REVEALED AND KNOWN TO THOSE WORTHY OF HIM. TO THOSE WHO ARE NOT WORTHY OF HIM, HE IS HIDDEN AND NOT KNOWN.
90. We have already learned the first principle that every single hair, however minute and insignificant, does not bond to its neighboring hair. The fine hairs of the beard begin to form according to the form of the hair in the head, MEANING THEY BEGIN AT THE SIDES OF THE HEAD.
91. Here we have to scrutinize to see whether all the minute hairs of the head and the minute hairs of the glorious supreme beard are all included in one hair, MEANING THAT THEY ARE OF ONE LEVEL AND FLOW FROM ONE ROOT - FROM THE MEMBRANE OF AIR - IF SO, why are these HAIRS OF THE HEAD long, and these HAIRS OF THE BEARD not so long? Why are the fine hairs of the beard not very long, but rough, and those of the head are not so rough, but rather smooth?
92. HE ANSWERS: All the hairs of the head and beard are in measure, EACH ACCORDING TO ITS PARTICULAR ASPECT. Those of the head are long to the shoulders to reach the top of Zeir Anpin, from the inspiration of his own brain to the brain OF ZEIR ANPIN. Therefore, they are not rough but rather soft.
93. We have learned that it is written: "Wisdoms cry aloud in the street" (Mishlei 1:20) and at the end it is written: "She utters her voice in the squares" (Ibid.). The beginning of this verse does not suit the end and its conclusion does not complement its beginning, AS IT BEGINS TO SPEAK IN THE PLURAL FORM "WISDOMS" AND CONCLUDES BY SAYING, "HER VOICE" IN SINGULAR FORM. HE ANSWERS: When it says, "Wisdoms cry aloud in the street," EXPRESSING IT IN THE PLURAL FORM, it refers to when Chochmah flows forth from the concealed brain of Arich Anpin through the hair strands, OF THE HEAD HAIR, to the brain of Zeir Anpin. It is as if externally IN ZEIR ANPIN, WHICH IS OUTSIDE ARICH ANPIN, two brains joins, CHOCHMAH OF ARICH ANPIN AND CHOCHMAH OF ZEIR ANPIN. They integrate into one brain, since the lower brain, IN ZEIR ANPIN, has no existence of its own without the upper brain OF ARICH ANPIN. THAT IS WHY IT IS EXPRESSED IN THE PLURAL "WISDOMS" AS THERE ARE TWO CHOCHMOT. After drawing one from the other, MEANING AFTER CHOCHMAH OF ZEIR ANPIN HAS RECEIVED FROM THE CONCEALED BRAIN, it is written: "She utters her voice," SINCE it is one CHOCHMAH, CHOCHMAH OF ZEIR ANPIN.
94. Because CHOCHMAH is drawn from the brain OF ARICH ANPIN to the brain OF ZEIR ANPIN through these strands of hair OF THE HEAD HAIR, they are not rough. What is the reason? It is because if they would have been rough, Chochmah could not be drawn through them to the brain OF ZEIR ANPIN. This is the reason that Chochmah does not emanate from a person who has harsh and angry character, as it is written: "The words of wise men heard in quiet" (Kohelet 9:17). We learn from here that wisdom does not settle on a man whose head hair is rough.
95. Therefore, THE HAIR ON THE HEAD is long to be of use for everybody. What is for everybody? THAT IS SO THAT CHOCHMAH should enter THROUGH THE HAIR to the spinal cord that gets nourishment from the brain; THEREFORE, THEY ARE LONG TO THE TOP OF THE SHOULDER, SINCE THERE IS THE LOCATION OF THE SPINAL CORD. Therefore, the hair of the head does not hang over the hair of the beard, since the hairs of the head hang and rise above the ear to the back OF THE HEAD. They do not hang on the beard, since they must not be blended the ones with the others, since each one follows its own path.
96. We have learned that all hairs, either of the head or of the beard OF ARICH ANPIN, are white as snow. We have learned that those of the beard are coarse. What is the reason? It is because they are the strongest of the strong, in order to lower TO THE ONES BELOW these thirteen measures OF THE THIRTEEN CORRECTIONS (FORMATIONS) OF THE BEARD of the most Ancient One of all, THAT IS ARICH ANPIN. Those THIRTEEN measures originate from the front of the ears. These THIRTEEN measures are concealed so they do not blend with others, WITH THE THIRTEEN MEASURES OF ZEIR ANPIN.
97. If you say that there are no others like them, it is not so. We have learned that the thirteen measures of mercy stem from Atika Kadisha (Eng. 'the ancient Holy One'): "who is El like you" (Michah 7:18) is one; "who pardons iniquity" (Ibid.) is two; "and forgives the transgressions" (Ibid.) is three; "of the remnant of His heritage" (Ibid.) is four; "He does not maintain His anger forever" (Ibid.) is five; "because he delights in mercy" (Ibid.) is six; "He again will have compassion upon us" (Ibid. 19) is seven; "He will suppress our iniquities" (Ibid.) is eight; "and you will cast all their sins into the depths of the sea" (Ibid.) is nine; "You will show truth to Jacob" (Ibid. 20) is ten; "loyal love to Abraham" (Ibid.) is eleven; "as you have sworn to our fathers" (Ibid.) is twelve and "from days of old" (Ibid.) is thirteen. Corresponding to these, THERE ARE THIRTEEN MEASURES IN ZEIR ANPIN, WHICH ARE: "El, merciful and gracious, slow to anger..." (Shemot 34:6), which are below IN ZEIR ANPIN.
98. You may wonder why Moses did not say all these THIRTEEN MEASURES of the above IN ARICH ANPIN, WHICH ARE, "WHO IS EL LIKE YOU... " BUT SAID RATHER THE "EL, MERCIFUL AND GRACIOUS," WHICH ARE THE THIRTEEN MEASURES OF ZEIR ANPIN. HE ANSWERS: It is because Moses required only the place where there is Judgment, WHICH IS ZEIR ANPIN, and where there is Judgment one must not speak of this, THE THIRTEEN MEASURES OF ARICH ANPIN. Moses said that only when Yisrael were sinful and Judgment was impending OVER THEM. Therefore, Moses did not say THE THIRTEEN MEASURES OF MERCY, only in the place where Judgment was dwelling, MEANING IN ZEIR ANPIN. However, for the place where it is the order of prayer OF THE THIRTEEN MEASURES to Atik Yomin (Eng. 'Ancient of Days'), MEANING "WHO IS EL LIKE YOU...," the prophet sets THEM in order.