זוהר, האדרא רבא ל״הZohar, Idra Rabba 35

Segment 1א׳

תִּקּוּנָא רְבִיעָאָה נָפִיק שַׂעֲרָא, וְאִתְתָּקַּן, וְסָלִיק וְחָפֵּי בְּעִלְעוֹי, בְּתִקְרוּבְתָּא דְּבוּסְמָא. הַאי תִּקּוּנָא יָאֶה וְשַׁפִּירָא, לְאִתְחַזְיָא הוֹד וְהָדָר הוּא (ס"א הוד עלאה). וְתַנְיָא, הוֹד עִלָּאָה, נָפִיק וְאִתְעַטָּר וְנָגִיד לְאִתְאַחֲדָא (ס"א ליאה דעלעין) בְּעִלְעוֹי, וְאִתְקְרֵי הוֹד זָקָן. וּמֵהַאי הוֹד וְהָדָר, תַּלְיָין אִלֵּין לְבוּשֵׁי, דְּאִתְלָבַּשׁ בְּהוּ, וְאִינּוּן פּוּרְפִּירָא יַקִּירָא דְּמַלְכָּא. דִּכְתִּיב, (תהילים ק״ד:א׳) הוֹד וְהָדָר לָבָשְׁתָּ, תִּקּוּנִין דְּאִתְלָבַּשׁ בְּהוּ, וְאִתְתָּקַּן בְּהַאי דִּיּוּקְנָא דְּאָדָם, יַתִּיר מִכָּל דִּיוּקְנִין.

The fourth adornment. The hair goes forth, and is set in order, and rises and covers His sides, in the offering of spice. This adornment is comely and fair to behold; it is hod and hadar (a variant reads: supernal hod). And it has been taught: the supernal hod goes forth and is crowned and flows to be united (a variant reads: to the comeliness of the sides) in His sides, and it is called hod zaken (the majesty of the beard). And from this hod and hadar hang these garments with which He is clothed, and they are the precious purple of the King, as it is written, “You are clothed with hod and hadar” (Ps. 104, 1) — adornments with which He is clothed, and He is set in order in this image of Adam, more than all images.

Segment 2ב׳

וְתָאנָא הַאי הוֹד, כַּד אִתְנְהַר בִּנְהִירוּ דְּדִיקְנָא עִלָּאָה, (נ"א דא) וְאִתְפָּשַּׁט בִּשְׁאַר תִּקּוּנִין נְהִירִין. הַאי הוּא נוֹשֵׂא עָוֹן מֵהַאי גִּיסָא, וְעוֹבֵר עַל פֶּשַׁע מֵהַאי גִּיסָא. וּבְגִין כָּךְ, (שיר השירים ה) לְחָיָיו כְּתִיב. וּבִצְנִיעוּתָא דְּסִפְרָא אִקְרֵי, הוֹד וְהָדָר וְתִפְאֶרֶת. דְּהָא תִּפְאֶרֶת הוּא עוֹבֵר עַל פֶּשַׁע, שֶׁנֶּאֱמַר (משלי י״ט:י״א) וְתִפְאַרְתּוֹ עֲבוֹר עַל פֶּשַׁע. אֲבָל הַאי תִּפְאֶרֶת לָא אוֹקִימְנָא, אֶלָּא בְּתִקּוּנָא תְּשִׁיעָאָה, כְּמָה דְאַתְּ אָמֵר וְתִפְאֶרֶת בַּחוּרִים כֹּחָם. וְתַמָּן אִקְרֵי תִּפְאֶרֶת. וְכַד אִתְתְּקַל (ס"א אסתכל), בְּמַתְקְלָא חַד סַלְּקִין. אָמַר רַבִּי שִׁמְעוֹן, יֵאוֹת אַנְתְּ רִבִּי אַבָּא, לְאִתְבָּרְכָא מֵעַתִּיקָא קַדִּישָׁא, דְּכָל בִּרְכָאן נָפְקִין מִנֵּיהּ.

And it has been taught: this hod, when it is illumined with the light of the supernal (a variant reads: this) beard, and spreads out into the other shining adornments — this is “that pardons the iniquity” on this side, and “passes by the transgression” on that side. And therefore “His cheeks” (S. S. 5) is written. And in the Book of the Hidden Mystery it is called hod and hadar and tiferet; for tiferet is “passes by the transgression”, as it is said, “and it is his tiferet to pass by a transgression” (Prov. 19, 11). But this tiferet we have not established except in the ninth adornment, as you say, “and the tiferet of young men is their strength”; and there it is called tiferet. And when it is weighed (a variant reads: is looked upon), they go up in one balance. R. Simeon said: You are worthy, R. Abba, to be blessed by the Holy Ancient One, from whom all blessings go forth.