Daf 3a (דַּף ג׳ ע״א)

For the Gevurot are not revealed (כִּי הַגְּבוּרוֹת אֵינָם מִתְגַּלִּים), in the secret of Zaken [Elder] (בְּסוֹד זָקֵן), whose hairs allude to Judgment (אֲשֶׁר שַׂעֲרוֹתָיו רוֹמְזִים לַדִּין), made in the secret of Returning Light (הַנַּעֲשֶׂה בְּסוֹד אוֹר חוֹזֵר), even though there is in this Chokhmah the power of the Judgments (אַף עַל פִּי שֶׁיֵּשׁ בַּחָכְמָה הַזֹּאת כֹּחַ הַדִּינִים), and they pass through there (וְעוֹבְרִים דֶּרֶךְ שָׁם), nevertheless they have no revelation (עַל כָּל זֹאת אֵין לָהֶם גִּלּוּי), for they do not go forth to perform their activity (דְּאֵינָם יוֹצְאִים לִפְעֹל פְּעֻלָּתָם), to be called by the Name Elohim (לְהִקָּרֵא בְּשֵׁם אֱלֹהִים), until Reisha d'Ein [the Head of Ein] (עַד רֵישָׁא דְּאֵין), and there they are divided in the secret of the Alef of Ein (וְשָׁם מִתְחַלְּקִים בְּסוֹד הָאָלֶף שֶׁל אֵין), but above Ein is great unity (אֲבָל לְמַעְלָה מֵאֵין הוּא אַחְדוּת גָּדוֹל), and it is not divided into portions (וְאֵינוֹ מִתְחַלֵּק לַחֲלָקִים), and from Reisha d'Ein [the Head of Ein] they begin to divide into portions (וּמֵרֵישָׁא דְּאֵין הֵם מַתְחִילִים לְהִתְחַלֵּק לַחֲלָקִים), even so (דְּאַף עַל פִּי כֵן), the strength of their activity (חוֹזֶק פְּעֻלָּתָם), that the wine mixes with the dregs (שֶׁהַיַּיִן מִתְעָרֵב עִם הַשְּׁמָרִים), is in the Mocha [Brain] of Ze’ir Anpin (הוּא בְּמוֹחָא דְּז״א), and even in Abba (וַאֲפִלּוּ בְּאַבָּא), it is like good wine that sits upon its dregs (הוּא כַּחֲמַר טָב דְּיָתֵיב עַל דּוּרְדְּיָא). But in Adam Kadma’ah (אֲבָל בְּאָדָם קַדְמָאָה), the hairs are not revealed (הַשְּׂעָרוֹת אֵינָם מִתְגַּלִּים), because of the greatness of the concealment and hiding of His Judgments (מֵרֹב הֶעְלֵם וְהֶסְתֵּר דִּינָיו), and therefore Rabbi Shimon bar Yochai, peace be upon him (וְלָכֵן אוֹמֵר הָרשב״י ע״ה), says in Sifra diTzeniuta (בְּסִפְרָא דִּצְנִיעוּתָא), “the beard of faith is not mentioned” (דִּיקְנָא דִּמְהֵימְנוּתָא לָא אִדְכַּרִ״י).

Its explanation is (פֵּירוּשׁ), the Zaken [beard] of Adam Kadmon (הַזָּקֵן שֶׁל אָדָם קַדְמוֹן), from which Yisrael emerged (אֲשֶׁר יָצְאוּ מִשָּׁם יִשְׂרָאֵל), who are called Adam (הַקְּרוּיִים אָדָם), for “you are called Adam” (שֶׁכָּל אָדָם אַתֶּם) (Ezekiel 34:31), is not mentioned in Torah, Prophets, or Writings (אֵינוֹ נִזְכָּר בַּתּוֹרָה נְבִיאִים כְּתוּבִים), for even though King Shlomo, peace be upon him, mentions his Partzuf in Shir haShirim (דְּאַף שֶׁמַּזְכִּיר שְׁלֹמֹה הַמֶּלֶךְ ע״ה הַפַּרְצוּף שֶׁלּוֹ בְּשִׁיר הַשִּׁירִים), “his head is fine gold,” etc. (רֹאשׁוֹ כֶּתֶם פָּז וְגוֹ׳) (Song of Songs 5:11), he mentions only his cheeks (אֵינוֹ מַזְכִּיר כִּי אִם לְחָיָיו), but the beard that is upon the cheeks (אֲבָל הַזָּקֵן שֶׁהוּא עַל הַלְּחָיִים), he does not mention (אֵינוֹ מַזְכִּיר), for there the Judgments are not revealed (כִּי שָׁם אֵינָם מִתְגַּלִּים הַדִּינִים), for it does not have thirteen Tikkunim divided (דְּאֵין לוֹ י״ג תִּיקּוּנִים מִתְחַלְּקִים), as there are for Reisha d'Lo Ityada [The Unknowable Head] and for Arich (כְּמוֹ שֶׁיֵּשׁ לְרֵישָׁא דְּל״א וּלְאָרִיךְ), which are mentioned in the verse (הַנִּזְכָּרִים בַּפָּסוּק), “Hashem, Hashem, El, merciful,” etc. (ה׳ ה׳ אֵל רַחוּם וְגוֹ׳) (Exodus 34:6), and in Micah (וּבְמִיכָה), “Who is an El like You,” etc. (מִי אֵל כָּמוֹךָ וְגוֹ׳) (Micah 7:18), but everything is included in one Tikkun (אֶלָּא הַכֹּל כָּלוּל בְּתִיקּוּן אֶחָד), because of the greatness of His complete unity (לְרֹב אַחְדוּתוֹ הַגְּמוּרָה), for the thread of Ein Sof rests within Him (שֶׁחוּט שֶׁל אֵין סוֹף שׁוֹרֶה בְּתוֹכוֹ), to the point that because He does not allow His thirteen Tikkunim to be revealed (עַד שֶׁמִּפְּנֵי שֶׁאֵינוֹ מַנִּיחוֹ לְהִתְגַּלּוֹת י״ג תִּיקּוּנָיו), therefore His Tikkunim are not mentioned in the Torah anywhere (לָכֵן לֹא נִזְכְּרוּ תִּיקּוּנָיו בַּתּוֹרָה בְּשׁוּם מָקוֹם). But in any case, because the Judgments are guarded within Him (אֲבָל עַל כָּל פָּנִים שְׁמוּרִין בְּתוֹכוֹ הַדִּינִין), concerning this it says “from the mystery of Ein Sof” (לָזֶה אָמַר מֵרָזָא דְּאֵין סוֹף), which is in Adam Kadma’ah (אֲשֶׁר בְּאָדָם קַדְמָאָה), for the Judgments there are hidden by the power of the thread of Ein Sof (כִּי הַדִּינִים שָׁם נִסְתָּרִים מִכֹּחַ חוּט אֵין סוֹף), and it made it a secret, a concealment, and a hiding (וַעֲשָׂאוֹ סוֹד וְהֶסְתֵּר וְהֶעְלֵם), for this reason it used the expression “mystery” (דְּלָזֶה אָמַר לְשׁוֹן רָזָא), and it is also the numerical value of Yitzchak (וְהוּא גַּם כֵּן גִּימַטְרִיָּא יִצְחָק), which are the Judgments hidden in Adam Kadma’ah (שֶׁהֵם הַדִּינִים נִסְתָּרִים בְּאָדָם קַדְמָאָה), and also Ein Sof has the numerical value of Ohr [Light] (וְגַם כֵּן אֵין סוֹף גִּימַטְרִיָּא אוֹ״ר), which is the secret of Orfaniel (שֶׁהוּא סוֹד אוֹרְפַנִּיאֵל), the Light of the Garment (אוֹר הַמַּלְבּוּשׁ), from it comes the thread of Ein Sof (מִמֶּנּוּ בָּא חוּט אֵין סוֹף), which gives life to all the worlds (הַמְחַיֶּה כָּל הָעוֹלָמוֹת), and this is enough for one who understands (וְדַי לַמֵּבִין). The knot in the shapeless mass is embedded in the ring (קוּטְרָא בְּגוּלְמָא נָעִיץ בְּעִזְקָא), not black and not white (לָא אוּכָם וְלָא חִיוָר), and not a color at all (וְלָאו גָּוֶן כְּלָל).