אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, קוּם בְּרִי (קדישא), סַלְסֵל תִּקּוּנָא דְּדִיקְנָא (נ"א דמלכא) קַדִּישָׁא, בְּתִקּוּנוֹי אִלֵּין. קָם רִבִּי אֶלְעָזָר, פָּתַח וְאָמַר, (תהילים קי״ח:ה׳) מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶרְחָב יָהּ וְגוֹ'. עַד מִבְּטוֹחַ בִּנְדִיבִים. תָּנָא, הָכָא ט' תִּקּוּנִין דִּבְדִּיקְנָא דָּא. לְהָנֵי תִּקּוּנִין אִצְטְרִיךְ דָּוִד מַלְכָּא, בְּגִין לְנַצְחָא לִשְׁאַר מַלְכִין, וְלִשְׁאַר עַמִּין. Rabbi Shimon said to Rabbi El'azar his son: "Rise, my (holy) son, curl the installment of the holy beard (other reading: the holy king), with these his installments." Rabbi El'azar rose, opened and said: (Psalms 118:5) "From the distress I called out 'God' (יה), in the wide space God (יה) answered etc.". Until "...than to rely upon the willing" [Psalms 118:9] it was taught that here are nine installments that are in this beard. King David needed these installments in order to be victorious over the rest of the kings and the rest of the peoples.

תָּא חֲזֵי, כֵּיוָן דְּאָמַר הָנֵי ט' תִּקּוּנִין, לְבָתַר אָמַר כָּל גּוֹיִם סְבָבוּנִי בְּשֵׁם יְיָ כִּי אֲמִילַם. אָמַר, הָנֵי תִּקּוּנִין דַּאֲמֵינָא, לְמַאי אִצְטְרִיכְנָא. מִשּׁוּם דְּכָל גּוֹיִם סְבָבוּנִי. וּבְתִקּוּנָא דְּדִיקְנָא דָּא, ט' תִּקּוּנִין, דְּאִינּוּן שֵׁם יְיָ, אַשֵצִינוּן מִן עָלְמָא, הֲדָא הוּא דִכְתִיב בְּשֵׁם יְיָ כִּי אֲמִילַם. Come and see, after he had spoken these nine installments, he said: "All the nations have surrounded me, but with the name of HaShem I will keep them off"(Psalms 118:10). He said: these installments that I say, wherefore do I need [them]? Because "all the nations have surrounded me". And with the installment of this beard, nine installments, which are "the name of HaShem", I will make them perish from the world, this is what is written: "but with the name of HaShem I will keep them off".

וְתָנָא בִּצְנִיעוּתָא דְּסִפְרָא, תִּשְׁעָה תִּקּוּנִין אָמַר דָּוִד, הָכָא, שִׁיתָא אִינּוּן בִּשְׁמָא קַדִּישָׁא. דְּשִׁית שְׁמָהָן הֲווֹ, וּתְלַת אָדָם. וְאִי תֵּימָא תְּרֵין אִינּוּן. תְּלָתָא הֲווֹ, דְּהָא נְדִיבִים בִּכְלַל אָדָם הֲווֹ. And it has been taught in the Concealment of the Book [Sifra di-Tsni'uta]: David spoke nine installments here, six are those with the Holy Name, which makes six names, and three [with] "Adam" (אדם). And if you say that they are [only] two, there are three because "the willing" belong to the class of "Adam".

תָּנָא שִׁיתָא שְׁמָהָן, דִּכְתִּיב: מִן הַמֵּצַר קָרָאתִי יָהּ, חַד. עָנָנִי בַמֶרְחָב יָהּ, תְּרֵין. יְיָ לִי לֹא אִירָא, תְּלַת. יְיָ לִי בְּעוֹזְרָי, אַרְבַּע. טוֹב לַחֲסוֹת בַּיְיָ, חֲמִשָּׁה. טוֹב לַחֲסוֹת בַּיְיָ, שִׁיתָא. אָדָם תְּלַת, דִּכְתִּיב: יְיָ לִי לֹא אִירָא מַה יַעֲשֶׂה לִי אָדָם, חַד. טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בָּאָדָם, תְּרֵי. טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בִּנְדִיבִים, תְּלַת. It has been taught: six names, as is written [Psalm 118:5-9]: "From the distress I called out 'God' (יה)", one. "In the wide space God answered", two. "HaShem is with me, I do not fear", three. "HaShem is with me, supporting me", four. "It is better to seek refuge with HaShem", five. "It is better to seek refuge with HaShem", six. [With] Adam three, as is written: "HaShem is with me, I do not fear, what can a human (Adam) do to me", one. "It is better to seek refuge with HaShem than to rely upon a human (Adam)", two. "It is better to seek refuge with HaShem than to rely upon the willing", three.

וְתָּא חֲזֵי רָזָא דְּמִלָּה, דִּבְכָל אֲתָר דְּאִדְכַּר אָדָם הָכָא, לָא אִדְכַּר אֶלָּא בִּשְׁמָא קַדִּישָׁא. דְּהָכִי אִתְחֲזֵי. מִשּׁוּם דְּלָא אִקְרֵי (הוה) אָדָם, אֶלָּא בְּמָה דְּאִתְחֲזֵי לֵיהּ. וּמַאי אִתְחֲזֵי לֵיהּ. שְׁמָא קַדִּישָׁא. דִּכְתִּיב, (בראשית ב׳:ז׳) וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם, בְּשֵׁם מָלֵא, דְּהוּא יְיָ אֱלֹהִים. כְּמָה דְּאִתְחֲזֵי לֵיהּ וּבְגִין כָּךְ הָכָא לָא אִדְכַּר אָדָם אֶלָּא בִּשְׁמָא קַדִּישָׁא. And come and see the mystery of the subject, that in every place where Adam is mentioned here, it is only mentioned [together] with the Holy Name, which is fitting in this way, because Adam has only been mentioned with what is fitting for him. And what is fitting for him? The Holy Name. As is written (Genesis 2:7) "And HaShem God formed the Adam", with the full name which is "HaShem God", as is fitting for him, and because of this Adam is here only mentioned with the Holy Name.

וְתָנָא, כְּתִיב מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶרְחָב יָהּ, תְּרֵי זִמְנֵי יָ"הּ יָ"הּ, לָקֳבֵיל תְּרֵי עִלְעוֹי, דְּשַׂעְרֵי אִתְאַחֲדָן בְּהוּ. וּמִדְחָמָא דְּשַׂעְרֵי אִתְמַשְּׁכָאן וְתַלְיָין, שָׁארֵי וְאָמַר יְיָ לִי לֹא אִירָא. יְיָ לִי בְּעוֹזְרָי. בִּשְׁמָא דְּלָא חָסֵר. בִּשְׁמָא דְּהוּא קַדִּישָׁא. וּבִשְׁמָא דָּא, אַדְכַּר אָדָם. And it has been taught: it is written: "From the distress I called upon God, in the wide space God answered" [Psalms 118:5], two times יה יה (God, God), to receive the two sides, to which hairs are joined. And from the moment he saw that the hairs were carried away and were hanging, he began saying "HaShem is with me, I do not fear. HaShem is with me, supporting me". With the name that is not defective. With the name that is holy. And with this name Adam is mentioned.

וּמַה דְּאָמַר מַה יַּעֲשֶׂה לִי אָדָם, הָכִי הוּא. דְּתָנָא כָּל אִינּוּן כִּתְרִין קַדִּישִׁין דְּמַלְכָּא, כַּד אִתְתַּקְנָן בְּתִקּוּנוֹי. אִתְקְרוּן אָדָם. דִּיּוּקְנָא דְּכָלִיל כֹּלָּא. וּמַה דְּמַשְׁלְפָא בְּהוּ, אִתְקְרֵי שְׁמָא קַדִּישָׁא. וְתַּעְרָא וּמַה דְּבֵיהּ, אִתְקְרֵי ידו"ד, וְאִתְקְרֵי אָדָם בִּכְלָלָא דְּתַּעְרָא, וּמַה דְּבֵיהּ. And what he said: "What can a human (Adam) do to me", this is so. As it has been taught that all these holy crowns of the King, when they are installed in His installments, are called Adam. The image that contains all. And what He is bringing out in them, is called the Holy Name. And the sheath and what is in it, is called YHVH, and is called Adam in the totality of the sheath and what is in it.

וְאִלֵּין תִּשְׁעָה תִּקּוּנִין דְּאָמַר דָּוִד הָכָא, לְאַכְנְעָא שַׂנְאוֹי בְּגִין דְּמַאן דְּאָחִיד דִּיקְנָא דְּמַלְכָּא, וְאוֹקִיר לֵיהּ בְּיָקִירוּ עִלָּאָה, כָּל מַה דְּבָעֵי מִן מַלְכָּא. מַלְכָּא עָבִיד בְּגִינֵיהּ. מַאי טַעְמָא דִּיקְנָא, וְלָא גּוּפָא. אֶלָּא גּוּפָא אָזִיל בָּתַר דִּיקְנָא, וְדִיקְנָא לָא אָזִיל בָּתַר גּוּפָא. (ס"א ומה דאשתליף מתערא אתקרי שמא קדישא, תערא ומה דביה אתקרי יהו"ה אתקרי אדם בכלא תערא ומה דביה) (ול"ג מן ודיקנא עד וגופא) And these nine installments which David spoke here, to oppress those who hated him, because the one who seizes the beard of the King, and honours Him with supernal honour, all that he wants from the King, the King will do because of him. What is the reason [that it is] the beard and not the body? The body goes after the beard, and the beard does not go after the body. (other reading: and what is removed from the sheath is called the Holy Name, the sheath and what is in it is called YHVH, it is called Adam in all, the sheath and what is in it).

וּבִתְרֵי גְּוָונֵי אָתֵי הַאי חוּשְׁבָּנָא, חַד כִּדְקַאמְרָן. תְּרֵין: מִן הַמֵּצַר קָרָאתִי יָּהּ, חַד. עָנָנִי בַמֶרְחָב יָהּ, תְּרֵי. ה' לִי לֹא אִירָא, תְּלַת. מַה יַּעֲשֶׂה לִי אָדָם, אַרְבַּע. ה' לִי בְּעוֹזְרָי, חָמֵשׁ. וַאֲנִי אֶרְאֶה בְּשוֹנְאָי, שִׁיתָא. טוֹב לַחֲסוֹת בַּה', שִׁבְעָה. מִבְּטוֹחַ בָּאָדָם, תְּמַנְיָיא. טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בִּנְדִיבִים, תִּשְׁעָה. (ס"א טוב לחסות בה', מבטוח באדם. ז. טוב לחסות בה'. ח. מבטוח בנדיבים) And in two ways this calculation comes, one as we have [already] talked about. The second: "From the distress I called out 'God'", one. "in the wide space God answered", two. "HaShem is with me, I do not fear", three. "what can a human (Adam) do to me", four. "HaShem is with me, supporting me", five. "and I will see on those who hate me", six. "It is better to seek refuge with HaShem", seven. "than to rely upon a human (Adam)", eight. "It is better to seek refuge with HaShem than to rely upon the willing", nine. (other reading: "It is better to seek refuge with HaShem than to rely upon a human", seven. "It is better to seek refuge with HaShem", eight. "than to rely upon the willing").

מִן הַמֵּצַר קָרָאתִי יָּ"הּ, מַאי קָא מַיְירֵי אֶלָּא דָּוִד, כָּל מָה דְּאָמַר הָכָא, עַל תִּקּוּנָא דְּדִיקְנָא דָּא קָאָמַר. (רבי יהודה אמר) מִן הַמֵּצַר קָרָאתִי יָהּ, מֵאֲתָר דְּשָׁארִי דִּיקְנָא לְאִתְפַּשְׁטָא, דְּהוּא אֲתָר דָּחִיק, מִקַּמֵּי פִּתְחָא דְּאוּדְנִין מֵעֵילָּא, תְּחוֹת שַׂעְרֵי דְּרֵישָׁא. וּבְגִין כָּךְ אָמַר יָ"הּ יָ"ה תְּרֵי זִמְנֵי. וּבַאֲתָר (ס"א ובתר) דְּאִתְפְּשַׁט דִּיקְנָא, וְנָחִית מֵאוּדְנוֹי, וְשָׁארִי לְאִתְפַּשְׁטָא, אָמַר יְיָ לִי לֹא אִירָא, דְּהוּא אֲתָר דְּלָא דָּחִיל (ס"א דחיק) וְכָל הַאי אִצְטְרִיךְ וְכוּ', (אדם אתקרי ועל אתפשטותא האי אצטריך) דָּוִד לְאַכְנָע תְּחוֹתֵיהּ מַלְכִין וְעַמִּין, בְּגִין יְקָרָא דְּדִיקְנָא דָּא. "From the distress I called out 'God'", this only argues that all that David is saying here, he is saying it about the beard. (Rabbi Yehudah said) "From the distress I called out 'God'", from the place where the beard rises to be spread, which is a narrow place, from before the opening of the ears from above, under the hairs of the head. And because of this he says 'God' 'God', two times. And in the place (other reading: and after) the beard is spread, and comes out from his ears, and rises to be spread, he says: "HaShem is with me, I do not fear", because it is a place that is not fearful (other reading: that is not narrow), and all this David needed (is called Adam and on this being spread needed) to oppress under him kings and peoples, because of the honor of this beard.

וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא, כָּל מַאן דְּחָמֵי בְּחֶלְמֵיהּ דְּדִיקְנָא דְּבַר נָשׁ עִלָּאָה אָחִיד בִּידֵיהּ, אוֹ דְּאוֹשִׁיט יְדֵיהּ לֵיהּ. יִנְדַּע דִּשְלִים הוּא עִם עִלָּאֵי, וְאַרְמֵיה תְּחוֹתֵיהּ אִינּוּן דִּמְצַעֲרִין לֵיהּ. תָּנָא, מְתַּתְקָּן דִּיקְנָא עִלָּאָה בְּתִשְׁעָה תִּקּוּנִין, וְהוּא דִּיקְנָא דִּזְעֵיר אַפִּין, בְּט' תִּקּוּנִין מְתַּתְקָּן. And it has been taught in the Concealment of the Book (Sifra di-Tsni'uta): everyone who dreams in his dream that the beard of a high man he captures with his hand, or he stretches out his hand towards it, it will be known that he is complete with the upper ones, and casting under him those who are afflicting him. It has been taught: the upper beard is installed in nine installments, and this is the beard of the Small One, in nine installments it is installed.

אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, קוּם בְּרִי (קדישא), סַלְסֵל תִּקּוּנָא דְּדִיקְנָא (נ"א דמלכא) קַדִּישָׁא, בְּתִקּוּנוֹי אִלֵּין. קָם רִבִּי אֶלְעָזָר, פָּתַח וְאָמַר, (תהילים קי״ח:ה׳) מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶרְחָב יָהּ וְגוֹ'. עַד מִבְּטוֹחַ בִּנְדִיבִים. תָּנָא, הָכָא ט' תִּקּוּנִין דִּבְדִּיקְנָא דָּא. לְהָנֵי תִּקּוּנִין אִצְטְרִיךְ דָּוִד מַלְכָּא, בְּגִין לְנַצְחָא לִשְׁאַר מַלְכִין, וְלִשְׁאַר עַמִּין. Rabbi Shimon said to Rabbi El'azar his son: "Rise, my (holy) son, curl the installment of the holy beard (other reading: the holy king), with these his installments." Rabbi El'azar rose, opened and said: (Psalms 118:5) "From the distress I called out 'God' (יה), in the wide space God (יה) answered etc.". Until "...than to rely upon the willing" [Psalms 118:9] it was taught that here are nine installments that are in this beard. King David needed these installments in order to be victorious over the rest of the kings and the rest of the peoples.

תָּא חֲזֵי, כֵּיוָן דְּאָמַר הָנֵי ט' תִּקּוּנִין, לְבָתַר אָמַר כָּל גּוֹיִם סְבָבוּנִי בְּשֵׁם יְיָ כִּי אֲמִילַם. אָמַר, הָנֵי תִּקּוּנִין דַּאֲמֵינָא, לְמַאי אִצְטְרִיכְנָא. מִשּׁוּם דְּכָל גּוֹיִם סְבָבוּנִי. וּבְתִקּוּנָא דְּדִיקְנָא דָּא, ט' תִּקּוּנִין, דְּאִינּוּן שֵׁם יְיָ, אַשֵצִינוּן מִן עָלְמָא, הֲדָא הוּא דִכְתִיב בְּשֵׁם יְיָ כִּי אֲמִילַם. Come and see, after he had spoken these nine installments, he said: "All the nations have surrounded me, but with the name of HaShem I will keep them off"(Psalms 118:10). He said: these installments that I say, wherefore do I need [them]? Because "all the nations have surrounded me". And with the installment of this beard, nine installments, which are "the name of HaShem", I will make them perish from the world, this is what is written: "but with the name of HaShem I will keep them off".

וְתָנָא בִּצְנִיעוּתָא דְּסִפְרָא, תִּשְׁעָה תִּקּוּנִין אָמַר דָּוִד, הָכָא, שִׁיתָא אִינּוּן בִּשְׁמָא קַדִּישָׁא. דְּשִׁית שְׁמָהָן הֲווֹ, וּתְלַת אָדָם. וְאִי תֵּימָא תְּרֵין אִינּוּן. תְּלָתָא הֲווֹ, דְּהָא נְדִיבִים בִּכְלַל אָדָם הֲווֹ. And it has been taught in the Concealment of the Book [Sifra di-Tsni'uta]: David spoke nine installments here, six are those with the Holy Name, which makes six names, and three [with] "Adam" (אדם). And if you say that they are [only] two, there are three because "the willing" belong to the class of "Adam".

תָּנָא שִׁיתָא שְׁמָהָן, דִּכְתִּיב: מִן הַמֵּצַר קָרָאתִי יָהּ, חַד. עָנָנִי בַמֶרְחָב יָהּ, תְּרֵין. יְיָ לִי לֹא אִירָא, תְּלַת. יְיָ לִי בְּעוֹזְרָי, אַרְבַּע. טוֹב לַחֲסוֹת בַּיְיָ, חֲמִשָּׁה. טוֹב לַחֲסוֹת בַּיְיָ, שִׁיתָא. אָדָם תְּלַת, דִּכְתִּיב: יְיָ לִי לֹא אִירָא מַה יַעֲשֶׂה לִי אָדָם, חַד. טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בָּאָדָם, תְּרֵי. טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בִּנְדִיבִים, תְּלַת. It has been taught: six names, as is written [Psalm 118:5-9]: "From the distress I called out 'God' (יה)", one. "In the wide space God answered", two. "HaShem is with me, I do not fear", three. "HaShem is with me, supporting me", four. "It is better to seek refuge with HaShem", five. "It is better to seek refuge with HaShem", six. [With] Adam three, as is written: "HaShem is with me, I do not fear, what can a human (Adam) do to me", one. "It is better to seek refuge with HaShem than to rely upon a human (Adam)", two. "It is better to seek refuge with HaShem than to rely upon the willing", three.

וְתָּא חֲזֵי רָזָא דְּמִלָּה, דִּבְכָל אֲתָר דְּאִדְכַּר אָדָם הָכָא, לָא אִדְכַּר אֶלָּא בִּשְׁמָא קַדִּישָׁא. דְּהָכִי אִתְחֲזֵי. מִשּׁוּם דְּלָא אִקְרֵי (הוה) אָדָם, אֶלָּא בְּמָה דְּאִתְחֲזֵי לֵיהּ. וּמַאי אִתְחֲזֵי לֵיהּ. שְׁמָא קַדִּישָׁא. דִּכְתִּיב, (בראשית ב׳:ז׳) וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם, בְּשֵׁם מָלֵא, דְּהוּא יְיָ אֱלֹהִים. כְּמָה דְּאִתְחֲזֵי לֵיהּ וּבְגִין כָּךְ הָכָא לָא אִדְכַּר אָדָם אֶלָּא בִּשְׁמָא קַדִּישָׁא. And come and see the mystery of the subject, that in every place where Adam is mentioned here, it is only mentioned [together] with the Holy Name, which is fitting in this way, because Adam has only been mentioned with what is fitting for him. And what is fitting for him? The Holy Name. As is written (Genesis 2:7) "And HaShem God formed the Adam", with the full name which is "HaShem God", as is fitting for him, and because of this Adam is here only mentioned with the Holy Name.

וְתָנָא, כְּתִיב מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶרְחָב יָהּ, תְּרֵי זִמְנֵי יָ"הּ יָ"הּ, לָקֳבֵיל תְּרֵי עִלְעוֹי, דְּשַׂעְרֵי אִתְאַחֲדָן בְּהוּ. וּמִדְחָמָא דְּשַׂעְרֵי אִתְמַשְּׁכָאן וְתַלְיָין, שָׁארֵי וְאָמַר יְיָ לִי לֹא אִירָא. יְיָ לִי בְּעוֹזְרָי. בִּשְׁמָא דְּלָא חָסֵר. בִּשְׁמָא דְּהוּא קַדִּישָׁא. וּבִשְׁמָא דָּא, אַדְכַּר אָדָם. And it has been taught: it is written: "From the distress I called upon God, in the wide space God answered" [Psalms 118:5], two times יה יה (God, God), to receive the two sides, to which hairs are joined. And from the moment he saw that the hairs were carried away and were hanging, he began saying "HaShem is with me, I do not fear. HaShem is with me, supporting me". With the name that is not defective. With the name that is holy. And with this name Adam is mentioned.

וּמַה דְּאָמַר מַה יַּעֲשֶׂה לִי אָדָם, הָכִי הוּא. דְּתָנָא כָּל אִינּוּן כִּתְרִין קַדִּישִׁין דְּמַלְכָּא, כַּד אִתְתַּקְנָן בְּתִקּוּנוֹי. אִתְקְרוּן אָדָם. דִּיּוּקְנָא דְּכָלִיל כֹּלָּא. וּמַה דְּמַשְׁלְפָא בְּהוּ, אִתְקְרֵי שְׁמָא קַדִּישָׁא. וְתַּעְרָא וּמַה דְּבֵיהּ, אִתְקְרֵי ידו"ד, וְאִתְקְרֵי אָדָם בִּכְלָלָא דְּתַּעְרָא, וּמַה דְּבֵיהּ. And what he said: "What can a human (Adam) do to me", this is so. As it has been taught that all these holy crowns of the King, when they are installed in His installments, are called Adam. The image that contains all. And what He is bringing out in them, is called the Holy Name. And the sheath and what is in it, is called YHVH, and is called Adam in the totality of the sheath and what is in it.

וְאִלֵּין תִּשְׁעָה תִּקּוּנִין דְּאָמַר דָּוִד הָכָא, לְאַכְנְעָא שַׂנְאוֹי בְּגִין דְּמַאן דְּאָחִיד דִּיקְנָא דְּמַלְכָּא, וְאוֹקִיר לֵיהּ בְּיָקִירוּ עִלָּאָה, כָּל מַה דְּבָעֵי מִן מַלְכָּא. מַלְכָּא עָבִיד בְּגִינֵיהּ. מַאי טַעְמָא דִּיקְנָא, וְלָא גּוּפָא. אֶלָּא גּוּפָא אָזִיל בָּתַר דִּיקְנָא, וְדִיקְנָא לָא אָזִיל בָּתַר גּוּפָא. (ס"א ומה דאשתליף מתערא אתקרי שמא קדישא, תערא ומה דביה אתקרי יהו"ה אתקרי אדם בכלא תערא ומה דביה) (ול"ג מן ודיקנא עד וגופא) And these nine installments which David spoke here, to oppress those who hated him, because the one who seizes the beard of the King, and honours Him with supernal honour, all that he wants from the King, the King will do because of him. What is the reason [that it is] the beard and not the body? The body goes after the beard, and the beard does not go after the body. (other reading: and what is removed from the sheath is called the Holy Name, the sheath and what is in it is called YHVH, it is called Adam in all, the sheath and what is in it).

וּבִתְרֵי גְּוָונֵי אָתֵי הַאי חוּשְׁבָּנָא, חַד כִּדְקַאמְרָן. תְּרֵין: מִן הַמֵּצַר קָרָאתִי יָּהּ, חַד. עָנָנִי בַמֶרְחָב יָהּ, תְּרֵי. ה' לִי לֹא אִירָא, תְּלַת. מַה יַּעֲשֶׂה לִי אָדָם, אַרְבַּע. ה' לִי בְּעוֹזְרָי, חָמֵשׁ. וַאֲנִי אֶרְאֶה בְּשוֹנְאָי, שִׁיתָא. טוֹב לַחֲסוֹת בַּה', שִׁבְעָה. מִבְּטוֹחַ בָּאָדָם, תְּמַנְיָיא. טוֹב לַחֲסוֹת בַּיְיָ מִבְּטוֹחַ בִּנְדִיבִים, תִּשְׁעָה. (ס"א טוב לחסות בה', מבטוח באדם. ז. טוב לחסות בה'. ח. מבטוח בנדיבים) And in two ways this calculation comes, one as we have [already] talked about. The second: "From the distress I called out 'God'", one. "in the wide space God answered", two. "HaShem is with me, I do not fear", three. "what can a human (Adam) do to me", four. "HaShem is with me, supporting me", five. "and I will see on those who hate me", six. "It is better to seek refuge with HaShem", seven. "than to rely upon a human (Adam)", eight. "It is better to seek refuge with HaShem than to rely upon the willing", nine. (other reading: "It is better to seek refuge with HaShem than to rely upon a human", seven. "It is better to seek refuge with HaShem", eight. "than to rely upon the willing").

מִן הַמֵּצַר קָרָאתִי יָּ"הּ, מַאי קָא מַיְירֵי אֶלָּא דָּוִד, כָּל מָה דְּאָמַר הָכָא, עַל תִּקּוּנָא דְּדִיקְנָא דָּא קָאָמַר. (רבי יהודה אמר) מִן הַמֵּצַר קָרָאתִי יָהּ, מֵאֲתָר דְּשָׁארִי דִּיקְנָא לְאִתְפַּשְׁטָא, דְּהוּא אֲתָר דָּחִיק, מִקַּמֵּי פִּתְחָא דְּאוּדְנִין מֵעֵילָּא, תְּחוֹת שַׂעְרֵי דְּרֵישָׁא. וּבְגִין כָּךְ אָמַר יָ"הּ יָ"ה תְּרֵי זִמְנֵי. וּבַאֲתָר (ס"א ובתר) דְּאִתְפְּשַׁט דִּיקְנָא, וְנָחִית מֵאוּדְנוֹי, וְשָׁארִי לְאִתְפַּשְׁטָא, אָמַר יְיָ לִי לֹא אִירָא, דְּהוּא אֲתָר דְּלָא דָּחִיל (ס"א דחיק) וְכָל הַאי אִצְטְרִיךְ וְכוּ', (אדם אתקרי ועל אתפשטותא האי אצטריך) דָּוִד לְאַכְנָע תְּחוֹתֵיהּ מַלְכִין וְעַמִּין, בְּגִין יְקָרָא דְּדִיקְנָא דָּא. "From the distress I called out 'God'", this only argues that all that David is saying here, he is saying it about the beard. (Rabbi Yehudah said) "From the distress I called out 'God'", from the place where the beard rises to be spread, which is a narrow place, from before the opening of the ears from above, under the hairs of the head. And because of this he says 'God' 'God', two times. And in the place (other reading: and after) the beard is spread, and comes out from his ears, and rises to be spread, he says: "HaShem is with me, I do not fear", because it is a place that is not fearful (other reading: that is not narrow), and all this David needed (is called Adam and on this being spread needed) to oppress under him kings and peoples, because of the honor of this beard.

וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא, כָּל מַאן דְּחָמֵי בְּחֶלְמֵיהּ דְּדִיקְנָא דְּבַר נָשׁ עִלָּאָה אָחִיד בִּידֵיהּ, אוֹ דְּאוֹשִׁיט יְדֵיהּ לֵיהּ. יִנְדַּע דִּשְלִים הוּא עִם עִלָּאֵי, וְאַרְמֵיה תְּחוֹתֵיהּ אִינּוּן דִּמְצַעֲרִין לֵיהּ. תָּנָא, מְתַּתְקָּן דִּיקְנָא עִלָּאָה בְּתִשְׁעָה תִּקּוּנִין, וְהוּא דִּיקְנָא דִּזְעֵיר אַפִּין, בְּט' תִּקּוּנִין מְתַּתְקָּן. And it has been taught in the Concealment of the Book (Sifra di-Tsni'uta): everyone who dreams in his dream that the beard of a high man he captures with his hand, or he stretches out his hand towards it, it will be known that he is complete with the upper ones, and casting under him those who are afflicting him. It has been taught: the upper beard is installed in nine installments, and this is the beard of the Small One, in nine installments it is installed.