[sa3nb] Ira Rabba “It has been taught: Hidden of the Hidden! Arrangement of His beard is hidden and concealed—hidden and not hidden, concealed and not concealed, in its enhancement “First enhancement. We have already learned that every single hair, every single strand, does not cling to its neighbor, and the strands of the beard begin their arrangement from that of the hair of the head." f all strands of the hair of the head and strands of the glorious supernal beard are equivalent, why are these long and those not long? Why are strands of the beard, which are not so long, coarse, whereas thos ioe “Well, all strands of the head and the beard are evenly balanced. Those of the head extend to the shoulders to reach the head of Ze’eir Anpin, from the flow of the brain to His brain, Therefore they are not coarse, and should not be so. “For we have learned as follows: Why is it written Wisdoms cry aloud outside, in the squares she lifts her voice (Proverbs 1:20)? This verse is difficult: first it written Wisdoms cry aloud outside, and then, in the squares she lifts her voice—it beginning does not match the end, nor its end the beginning! However, Wis- nown and not known," “Here one should exami of the head are not coar: doms cry out in the streets—when it flows from the concealed brain of Arikh Anpin to the brain of Ze‘eir Anpin through those strands, it is as if two brains ide, becoming one brain, for the lower brain has no existence without join out the existence of the upper brain. And when there is flow from one to the other, it is written she lifts her voice: cient of Ancients), On the thirteen springs, see above, note 84 102, hidden and not hidde partially through its manifestat Revealed, ns in lower sefirotic configurations, or revealed to genu- seckers, See above at notes 38, 81 103. First enhancement As indicated above (at note 85), the first enhancement of the beard consists of hair extending from above the ears to the top lip of the mouth. Soon Rabbi Yitshak will elucidate th hancement, On the unique nature of each strand of hair, see above, note 34 tog. If all strands... If the hair of the head of Arikh Anpin and the hair of His beard is all equally holy, why are the strands of the hair of the head longer than those of the beard? And why are the latter coarse and the former smooth? On the contrast between the hair of the head and that of the beard, in the singular. see Zohar 3:49 Liebes, Studies in the Zohar, hig-20, 105, Those of the head extend... ‘They are long so that they can reach the head of Ze‘eir Anpin below, conveying the flow of emanation from the brain of Arikh Anpin to brain of Ze‘eir Anpin. As explained below, if the h of the head of Avikh Anpin were coarse, it could not transmit this flow. 106, Wisdoms cry aloud outside... In its simple sense, the unusual plural form rman (hokhmot), wisdoms, is apparently a plural of majesty or intensification, Here, Rabbi Yitshak wonders why the verse begins in the plural and then switches to the singu- lar (she lifts her voice). He explains that the plural wisdoms refers to the two divine brains—of Arikh Anpin nd Ze'eir Anpin— which interact outside the concealed brain of Arikh Anpin. The singular conclusion of 35