352, rik noman Loa] “Because of the flow from brain to brain through those strands, they are not coarse, Why? Because if they were coarse, nothing could flow through them to the brain, Thus, no wisdom emerges from a person who is coarse and angry, as is written: Words of the wise said gently are heard (Lcclesiastes 9:17). From here we learn that if the hair on a person’s head is coarse, wisdom does not settle within him.” “Consequently, they are long, to bring benefit to all. What is meant by ‘all’? ‘To enter the spinal cord, which drinks from the brain. Therefore the hair of the head does not overhang the hair of the beards for the hair of the head hangs ane rises over the ears, behind, not overhanging the beard, because one must not mingle with the other, since each branches out on its own path.!" “It has been taught: All those hairs, whether of the he completely white as snow. And it has been taught: Those of the be: coarse. Why? Because they are strongest of the strong, to bequeath t tributes that are bestowed below.” “We have learned as follows: In front of the ears hairs begin, for they are alone, not mingling with the others. Now, if you say that there them—not so! For we have learned: Who is a God like You—one; removing iniquity—two; and passing over the transgression—three; of the remnant of His people—four; He does not retain His wrath forever—five; for He delights in love— six; He will return and have compassion upon us—seven; He will subdue our iniquities—eight; and You will cast all their sins into the depths of the sea—nine; You will grant truth to Jacob—ten; love to Abraham—elever d or of the beard, are dare all teen at no others like as You swore to our the verse refers to the union of the two hair on the head of Arikh Anpin is long so that brains, that is, when one flows to the other On the plural form wisdoms in the verse from Proverbs, see Zohar t:iqtbs 321400 (IR). 107. Because of the flow from brain to brain... The strands of hair on the head of Arkh Anpin are not coarse because if they were they could not convey the flow from His brain to that of Ze“eir Anpin. On the incompatibility of anger and wis dom, sce BT Pesahin: 66b, in the name of Resh Lakish: “Regarding any person who becomes angry, if he is a sage, his wiscdom departs from him; if he is a prophet, his prophecy departs from him.” Cf. M Avot 2:5, in the name of Hillel: he bashful cannot learn, nor can the hot tempered teach.” On the physiognomy of hair, see above, note 35. 108, Consequently, they are long... ‘The it can reach the spinal cord of Ze‘eie Anpin, See above, note 105. On the relation be tween the brain and the spinal cord, see BY Hullin 45a-b. 109. All those hairs... Of both the head and the beard of Arikh Anpin are white, signi fying Compassion, However, the hairs of His beard are coarse and powerful so that they can transmit the thirteen attributes (associ ated with the thirteen enhancements of His, beard) to the black beard of Zeer Anpity be~ low, which is characterized by Judgment and can be assuaged only by a powerful source. The de: iption “white as snow” derives from Daniel 7:9: As I watched, thrones were laced, and the Ancient of Days sat—His gar- ‘ment like white snow, the hair of His head like clean fleece, His throne flames of ire, its wheels blazing fire.