זוהר, האדרא רבא ל״דZohar, Idra Rabba 34

Segment 1א׳

תִּקּוּנָא תִּנְיָינָא. נָפִיק שַׂעֲרָא, וְסָלִיק מֵרֵישָׁא דְּפוּמָא, עַד רֵישָׁא אַחֲרָא דְּפִתְחָא דְּפוּמָא, וְנָחִית מִתְּחוֹת פּוּמָא, עַד רֵישָׁא אַחֲרָא, נִימִין עַל נִימִין, בְּתִקּוּנָא שַׁפִּיר.

The second adornment. The hair goes forth and rises from the corner of the mouth to the other corner of the opening of the mouth, and descends beneath the mouth to the other corner, strand upon strand, in a beautiful adornment.

Segment 2ב׳

קוּם רִבִּי אַבָּא. קָם רִבִּי אַבָּא, פָּתַח וְאָמַר, כַּד תִּקּוּנָא דְּדִיקְנָא דָּא מִתְתָּקַּן בְּתִקּוּנָא דְּמַלְכָּא, (ס"א בתיקוני מלכין) (ס"א כד תקונא דא מתתקן בדיקנא דמלכא אתחזי) כְּגִבָּר תַּקִּיף שַׁפִּיר לְמֵחזֵי, רַב וְשָׁלִיט, הֲדָא הוּא דִכְתִיב, (תהילים קמ״ז:ה׳) גָּדוֹל אֲדוֹנֵינוּ וְרַב כֹּחַ. וְכַד אִתְבְּסָם בְּתִקּוּנָא דִּיקְנָא יַקִּירָא קַדִּישָׁא, וְיִשְׁגַּח בֵּיהּ, אִקְרֵי בִּנְהִירוּ דִּילֵיהּ, אֵל רַחוּם וְגוֹ'. וְהַאי תִּקּוּנָא תִּנְיָינָא אִתְתָּקַּן, כַּד נָהִיר בִּנְהִירוּ דְּעַתִּיק יוֹמִין, אִקְרֵי רַב חֶסֶד. וְכַד מִסְתַּכְּלֵי דָּא בְּדָא, אִתְקְרֵי בְּתִקּוּנָא אַחֲרָא וְאֱמֶת. דְּהָא נְהִירוּ אַנְפֵּיה. (ס"א דא נהירו דאנפין)

Rise, R. Abba. R. Abba rose, opened and said: When the adornment of this beard is set in order in the adornment of the King (a variant reads: in the adornments of kings) (a variant reads: when this adornment is set in order in the beard of the King, He appears), as a mighty man, fair to behold, great and ruling — this is what is written, “Great is our Lord, and mighty in power” (Ps. 147, 5). And when He is sweetened in the adornment of the precious holy beard, and it watches over Him, He is called by its light “God, merciful,” etc. And this second adornment is set in order: when it shines with the light of the Ancient of Days, it is called “abundant in chesed”. And when they look upon one another, it is called by another adornment “and truth”, for that is the light of His face (a variant reads: this is the light of the face).

Segment 3ג׳

וְתָאנָא, נוֹשֵׂא עָוֹן אִתְקְרֵי דָּא תִּקּוּנָא תִּנְיָינָא, כְּגַוְונָא דְּעַתִּיקָא קַדִּישָׁא. אֲבָל מִשּׁוּם הַהוּא אוֹרְחָא דְּנָפִיק, בְּתִקּוּנָא תְּלִיתָאָה תְּחוֹת תְּרֵין נוּקְבִין דְּחוֹטָמָא, וְשַׂעֲרִין תַּקִּיפִין זְעִירִין מַלְיָין לְהַהוּא אוֹרְחָא. לָא אִתְקְרוּן הָכָא נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע, וְאִתְקְיָימוּ בְּאֲתָר אַחֲרָא.

And it has been taught: this second adornment is called “that pardons the iniquity”, like that of the Holy Ancient One. But because of that path which goes forth in the third adornment, beneath the two nostrils of the nose, and small strong hairs fill that path, they are not called here “that pardons the iniquity” and “passes by the transgression”, and they are established in another place.