The beard is seen in Kabbala as the seat of mercy (rachamim). Kabbalistic works identify thirteen components of the beard (either tufts or parts of the face that are devoid of hair and thus outline the beard), corresponding to HaShem’s thirteen attributes of mercy (Exodus 34:6-7). Indeed, Arich Anpin connotes “patience” a concept closely allied to that of mercy. The thirteen components of the beard of Arich Anpin are called mazalos (sing. mazal), which means a “source of flow” or influence.
The Hebrew word sa’ar is translated as "hair." The first use, in the Torah, of the Hebrew word for hair relates to Esav who was born hairy as the Torah relates:
Bereshis 25:25 “And the first came out red, all over like an hairy garment; and they called his name Esav”
The letters of the Hebrew word for "hair" (sa'ar) are the same as that for the Hebrew word for "gate" (sha'ar): (shin-ayin-reish). This suggests that hair acts like a gate. Just as a gate act as a connection between those inside and those outside, so too does hair act as a connection between two domains.
Literally, the word 'din' means 'judgment,' but it refers to the light within creation that tends to constrict the light of HaShem rather than reveal it, as does the light of Chesed. Hair, for specific reasons, represents this light and therefore by cutting it, the light of Gevuros is being tempered somewhat and rectified. By growing his hair, the nazir is increasing his power of tzimtzum, that is, his power of constraint.
The central physical function of the hair on the head is to protect the head from moisture. In fact, a gland is attached to the follicle which moisturizes the hair. Furthermore, the hair on the head serves to protect the head from the sun’s rays.
See “Mapping the Thirteen Atrtributes of Mercy” by Rabbi Dover Pinson (www.iyyun.com)
This article connects each of the thirteen points of the beard with one of the Attributes.
The following was translated from Likutei Torah by Rabbi Moshe Wisnefsky:
Kabbalists ascribed mystical power to the beard and hair. They sometimes called God `Atika Kadisha', the Holy Ancient One, symbolizing HaShem's most transcendent manifestation as a beard with thirteen curls, representing the attributes of divine mercy, Shmos 34:6-7).
Now, the light that issues from the beard, via the hairs, is called mazal, because it “flows” drop by drop.
The word mazal in Hebrew is derived from the root nun-zayin-lamed, which means “to flow.” A mazal is a spiritual conduit of Divine life force, which flows from it to some other level.
To explain: The light of the Infinite One [first] becomes manifest in the head of Arich Anpin, in which are situated the brains. When it then seeks to be manifest [further, down] through the throat, which is narrow, the light bursts forth [through the skin] as hair. This is the origin of the beard.
The thirteen tufts of the beard of Arich Anpin are synonymous with the thirteen attributes, or aspects, of Divine mercy:
Hair signifies a very diminished form of life force: it is constantly growing, but can be cut without causing pain. It therefore signifies the transference of a highly limited and diluted level of life force from the area of the body from which it issues.
The beard thus signifies HaShem's attribute of mercy. Elsewhere, the Arizal describes the thirteen "rectifications" or "tufts" of the beard, and how each one corresponds to one of the thirteen attributes of mercy.
Tomer Devorah (The Palm Tree of Deborah)
BY MOSES CORDOVERO
http://www.digital-brilliance.com/kab/deborah/deborah.htm for further elaboration
