dra Rabba 2a) A compas- fathers—twelve; from days of old—thirteen, Corresponding to this: sionate and gracious God... (Exodus 34:6-7), and those are below.!"” not utter these supernal ones?” Well, Judgment “Now, you might say, ‘How could Mos: Moses needed only the place where Judgment prevails, and whe prevails, one must speak as he did. And Moses spoke at a time when Israel had 1d Judgment was looming, so Moses spoke only in a place where Judg- ment is found. But in this other place, the prophet arranges the ordered praise of the Ancient of Days “Those thirteen enhancements of the beard are powerful, so as to break and subdue all decrees of Judgment. Who can behold the supernal holy beard, con- cealed of the concealed, and not be put to shame? ‘Therefore all its hairs are coarse, powerfully arrayed." [132 “Now, you might say, ‘If'so, look, the hairs below are black! Why aren’t these like those?’ Because it has been taught: It is written his locks wavy, black as a —j raven (Song of $ black fire."”? ongs 5; no. In front of the ears hairs begin ‘The hair of the beard of Arh Anpin begins in front of the ears, not mingling with the hair of His head. The three verses in Micah allude to all thirteen enh: Avikh Anpin, while correspondingly the verses in Exodus allude to the thirteen enhanc: ments “below,” that is, to the conveying of these enhancements to the beard of Ze‘cir Anpin (which on its own includes only nine enhancements}, thereby assuaging that lower beards quality of Judgment. For the uninterrupted verses in Micah, see above at note 101. For the Exodus, see above, note 99. For various views on how tri icements of the beard of the wording in Exodus yields thirteen butes, see Margaliot’s discussion in his ed tion of Sefer Hasidimt, $50, n. 3; Kasher, To rah Sheena, 22:124-25; and Steinsalt’s table in his edition of BY Rosh ha-Shanah 7b. unt, How could Moses not utter these su- Since the thirteen attributes pernal one: recorded in Micah are so supernal (relating, dircetly to Avikh Anpin), why weren't they ut- tered by Moses, the greatest of all prophets? Rabbi Yitshak explains that Moses sought to apply the attributes below to Ze‘cir Anpin, “where Judgment prevails,” thereby assuag ist as Torah was given to Israel in white e upon ing the quality of Judgment; so he needed to express the “lower” thirteen attributes re- corded in Exodus. ‘This was critical because Israel had just sinned by worshiping the Golden Calf, and Judgment was looming, threatening to destroy them. On the other hand, in the book of Micah (“this other place”), the prophet conveys the elevated praise of Arh Anpin (or the Ancient of Days) by uttering the supernal attributes. See Zohar 331380 (IR), 47a (IR). On the notion that Moses spoke the attributes listed in Exodus 34, see Targum Yerushalmi (frag), Exodus 34:6; Pie’ de-Rabbi Eliezer 46 (and David Luria, ad loc. n. 77); BY Yoru 36 Kasher, Torah Shelemah, Leviticus 34:6, nn. 18, ‘Those thirteen enhancements . The hairs of the beard of Avikh Anpin coarse and powerful because they must over whelm the decrees of harsh Judgment below (deriving from Ze’eir Anpin). Any harsh forces that see this holy beard are ashamed and incapacitated, See above, note 109. 113. If so, look, the hairs below are black... If the hairs of the beard of vkh Appin are coarse and powerful yet white, why are the coarse hairs of Ze‘eir Anpin’s beard 353