Daf 128b (דַּף קכ״ח ע״ב)

It was taught in the Concealed Book (תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא), Atikah deAtikin (עַתִּיקָא דְּעַתִּיקִין), the secret of secrets (סִתְרָא דְּסִתְרִין), concealed of the concealed (טָמִיר דִּטְמִירִין), was established and prepared (אִתְתְּקַּן וְאִזְדְּמַן), that is to say, it was found but not truly found, but rather it was established, and no one knows it, for it is Atikah deAtikin (כְּלוֹמַר אִשְׁתַּכַּח, וְלָא אַשְׁכַּח מַמָּשׁ, אֲבָל אִתְתַּקֵּן וְלָא דְּיָדַע לֵיהּ מִשּׁוּם דְּהֲוָה עַתִּיק דְּעַתִּיקִין), but in the Tikkunim it is known (אֲבָל בְּתִיקוּנֵי יְדִיעַ), like an Ancient of Ancients (כְּחַד סָבָא דְּסָבִין), Atik from Atikin (עַתִּיק מֵעַתִּיקִין), hidden from those who are hidden (טָמִיר מִטְּמִירִין), and in His arrangement He is known yet not known (וּבְתִּיקוּנוֹי יְדִיעַ וְלָא יְדִיעַ). Master of whiteness of covering (מָארֵי דְּחִוָּור כְּסוּ), some say: of redness (ס״א בְּסוּמַק), and His appearance is a shining brightness (וְחֵיזוּ בּוּסִיטָא), some say: a lamp (ס״א בּוּצִינָא), of His face (דְּאַנְפּוֹי), some say: in His face (נ״א בְּאַנְפּוֹי), seated upon a throne of sparks (יָתִיב עַל כּוּרְסְיָיא דִּשְׁבִיבִין), to subdue them (לְאַכְפְּיָיא לוֹן).

Four hundred thousand worlds (אַרְבַּע מְאָה אַלְפֵי עָלְמִין), are spread forth from the whiteness of the skull of His head (אִתְפְּשָׁט חִוָּורָא דְּגוּלְגַּלְתָּא דְּרֵישׁוֹי), and from the Nehiru of that whiteness (וּמִנְהִירוּ דְּהַאי חִיוָּורָא), the Righteous inherit in the World to Come (יַרְתֵּי צַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי), four hundred worlds (ד' מְאָה עָלְמִין). This is what is written (הֲדָא הוּא דִכְתִיב), “Four hundred shekels of silver, passing to the merchant” (אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עוֹבֵר לַסּוֹחֵר) (Bereshit 23).

In the skull (בְּגוּלְגַּלְתָּא), every day (בְּכָל יוֹמָא), dwell thirteen thousand myriads of worlds (יַתְבִין תְּלֵיסַר אַלְפֵי רִבּוֹא עָלְמִין), some say: twelve thousand myriads (ס״א תְּרֵיסַר אַלְפֵי רִבּוֹא), who place their feet upon it (דְּנַטְלִין עֲלוֹי רַגְלִין), and lean upon it (וְסַמְכִין עֲלוֹי). And from this skull there drips dew (וּמֵהַאי גּוּלְגַּלְתָּא נָטִיף טַלָּא), for that which is outside (לְהַהוּא דִּלְבַר), and it fills His head every day (וּמַלְיָיא לְרֵישֵׁיהּ בְּכָל יוֹמָא), as it is written (דִכְתִיב), “My head is filled with dew” (שֶׁרֹאשִׁי נִמְלָא טָל) (Song of Songs 5). And from that dew which drips from His head (וּמֵהַהוּא טַלָּא דְּאַנְעַר מֵרֵישֵׁיהּ), that which is outside (הַהוּא דְּאִיהוּ לְבַר), the dead will be awakened to the World to Come (יִתְּעֲרוּן מֵתַיָּיא לְעָלְמָא דְּאָתֵי). As it is written (דִּכְתִיב): “My head is filled with dew” (שְׁרֹאשִׁי נִמְלָא טָל), it is not written “I am filled with dew” (מָלֵאתִי טָל לֹא כְּתִיב), but rather “is filled” (אֶלָּא נִמְלָא). As it is written (דִּכְתִיב): “For Your dew is a dew of lights” (כִּי טַל אוֹרוֹת טַלֶּךָ) (Isaiah 26), lights of the whiteness of Atika (אוֹרוֹת נְהוֹרָא דְּחִוַורְתָּא דְּעַתִּיקָא). And from that dew (וּמֵהַהוּא טַלָּא), the Holy Ones above are sustained (מִתְקַיְּימִין קַדִּישֵׁי עֶלְיוֹנִין). And it is (וְהוּא [רצ״ב]) the measure that nourishes the Righteous in the World to Come (מָנָא דְּטַחְנֵי לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי). And that dew drips (וְנָטִיף הַהוּא טַלָּא) upon the Field of Holy Apples (לְחַקְלָא דְּתַפּוּחִין קַדִּישִׁין). This is what is written (הֲדָא הוּא דִכְתִיב): “And when the layer of dew went up, behold upon the surface of the wilderness was a fine, flake-like thing” (וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחוּסְפָּס) (Exodus 16). And the appearance of that dew is white (וְחֵיזוּ הַהוּא טַלָּא חִוָּור), like the appearance of stones of crystal (כְּהַאי גַּוְונָא דְּאַבְנִין דִּבְדּוֹלְחָא), within which all colors are seen (דְּאִתְחַזְיָיא כָּל גַּוְונִין בְּגַוָּוהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “And its appearance was like the appearance of crystal” (וְעֵינוֹ כְּעֵין הַבְּדוֹלַח) (Numbers 11).

This skull (הַאי גּוּלְגַּלְתָּא), its whiteness (חִוָּורָא דִּילֵיהּ), shines to thirteen engraved paths around it (אַנְהִיר לִתְלֵיסַר [רפ״ח] עִיבָר גְּלִיפִין בְּסַחֲרָנוֹי). Four paths to this side (לְאַרְבַּע עִיבָר בְּסִטְרָא חַד), and four paths to that side, at the side of the face (וּלְאַרְבַּע עִיבָר בְּסִטְרָא דָּא, בְּסִטְרָא דְּאַנְפּוֹי), and four paths to that side, to the side of the back (וּלְאַרְבַּע עִיבָר בְּסִטְרָא דָּא, לְסִטְרָא דְּאֲחוֹרָא), and one path above the skull (וְחַד לְעֵילָּא דְּגוּלְגַּלְתָּא), that is, to the side which is above (כְּלוֹמַר לְסִטְרָא דְּלְעֵילָּא). And from here extends the length of the face (וּמֵהַאי אִתְפְּשָׁט אוֹרְכָא דְּאַנְפּוֹי), to three hundred and seventy myriads of worlds (לִתְלַת מְאָה וְשִׁבְעִין רִבּוֹא עָלְמִין). And this is called Erekh Apayim (וְהַהוּא אִתְקְרֵי אֶרֶךְ אַפַּיִם), that is, the length of the face (כְּלוֹמַר אוֹרְכָא דְּאַנְפִּין). And this Atikah deAtikin (וְהַאי עַתִּיקָא דְּעַתִּיקִין) is called Arich Anpin (אִתְקְרֵי אֲרִיכָא דְּאַנְפִּין). And that which is outside is called Ze’ir Anpin (וְהַהוּא דִּלְבַר אִתְקְרֵי זְעֵיר אַנְפִּין), corresponding to Atika Sava, Holy of Holies of Holies (לָקֳבְלֵיהּ דְּעַתִּיקָא סָבָא, קֹדֶשׁ קֳדָשִׁים דְּקֻדְשַׁיָּא). And Ze’ir Anpin (וּזְעֵיר אַנְפִּין), when it gazes at this one (כַּד אִסְתָּכַּל לְהַאי), all below (כֹּלָּא [ס״א טְלָא] דִּלְתַּתָּא) is rectified (אִתְתְּקַּן), and His face extends and lengthens at that time (וְאַנְפּוֹי מִתְפַּשְּׁטִין וַאֲרִיכִין בְּהַהוּא זִמְנָא), but not at every hour, as Atikah (אֲבָל לָא כָּל שַׁעֲתָא כְּמָה דְּעַתִּיקָא). And from this skull (וּמֵהַאי גּוּלְגַּלְתָּא), emerges one white path to the skull of Ze’ir Anpin (נָפִיק חַד עִיבָר חִיוָּר לְגוּלְגַּלְתָּא דִּזְעֵיר אַנְפִּין), to rectify his head (לְתַקְּנָא רֵישֵׁיהּ). And from this, to the rest of the skulls below (וּמֵהַאי לִשְׁאַר גּוּלְגַּלְתִּין דִּלְתַּתָּא), which have no reckoning (דְּלֵית לוֹן חוּשְׁבָּנָא). And all the skulls give a white radiance (וְכָל גּוּלְגַּלְתָּא יָהֲבִין אֲגָר חִיוַרְתָּא), some say: illuminations (ס״א אוֹרוֹאוֹתָא), to Atik Yomin (לְעַתִּיק יוֹמִין). When they enter into reckoning under the scepter (כַּד עָאלִין בְּחוּשְׁבָּנָא תְּחוֹת שַׁרְבִיטָא). And in correspondence to this (וְלָקֳבֵיל דָּא [קל״ו]), a fissure is in the skull below (בֶּקַע לַגוּלְגּוֹלֶת לְתַתָּא), when they enter into reckoning (כַּד עָאלִין בְּחוּשְׁבָּנָא).

In the hollow of the skull (בְּחַלָלָא דְּגוּלְגַּלְתָּא), is the membrane of air of the supernal Chokhmah, hidden, which does not cease (קְרוּמָא דַּאֲוִירָא דְּחָכְמְתָא עִלָּאָה סְתִימָה דְּלָא פָּסַק). And this is not present (וְהַאי לָא שְׁכִיחַ [קכ״ט]), and it does not open (וְלָא אִתְפְּתַח). And this membrane covers over the brain, which is the hidden Chokhmah (וְהַאי קְרוּמָא אִתְחַפְּיָיא עַל מוֹחָא דְּאִיהוּ חָכְמְתָּא סְתִימָאָה). And for this reason this Chokhmah is concealed (וּבְגִינֵי כַּךְ אִתְכַּסְּיָא), some say: and because it is concealed (ס״א וּבְגִין דְּאִתְכַּסְיָא), within that membrane, not revealed (הַאי חָכְמְתָּא בְּהַהוּא קְרוּמָא דְּלָא אִתְפַּתְּחָא). Some say: for this reason it is called hidden Chokhmah (ס״א בְּגִין דָּא אִקְרֵי חָכְמְתָּא סְתִימָאָה). And this brain, which is this hidden Chokhmah (וְהַאי מוֹחָא דְּאִיהוּ הַאי חָכְמְתָּא סְתִימָאָה), is quiet and found in its place (שָׁקִיט וְאִשְׁתְּכִיךְ בְּאַתְרֵיהּ), like good wine upon its dregs (כַּחֲמָר טַב עַל דּוּרְדְּיֵיהּ). And thus they say (וְהַיְינוּ דְּאָמְרֵי): an elder whose mind is hidden, and his brain is hidden and rests (סָבָא דַּעְתּוֹי סָתִים, וּמוֹחֵיהּ סָתִים וְשָׁכִיךְ). And this membrane was split from Ze’ir Anpin (וְהַאי קְרוּמָא אִתְפְּסָק מִזְּעֵיר אַפִּין), and because of this his brain was extended and went forth into thirty-two paths (וּבְגִינֵי כַּךְ מוֹחֵיהּ אִתְפְּשַׁט וְנָפִיק לִתְלָתִין וּתְרֵין שְׁבִילִין). This is what is written (הֲדָא הוּא דִכְתִיב): “And a river went out from Eden” (וְנָהָר יוֹצֵא מֵעֵדֶן) (Bereshit 2). What is the reason? (מַאי טַעְמָא). Because the membrane was split (מִשּׁוּם דִּקְרוּמָא אִתְפְּסָק), so that it does not cover the brain (דְּלָא מְחַפְּיָא עַל מוֹחָא). And in any case, the membrane is split below (וְעַל כָּל פָּנִים קְרוּמָא פָּסִיק לְתַתָּא). And this is what we learned in the inscriptions of the letters (וְהַיְינוּ דְּתָנֵינָן בְּרֵישׁוּמֵי אַתְוָון): the letter Tav inscribes a mark for Atik Yomin, for none is like it (תָּי״ו רָשִׁים רִישׁוּמָא לְעַתִּיק יוֹמִין דְּלֵית דִּכְוָותֵיהּ). For in Him depends “Perfect in Knowledge,” complete from all sides, concealed, resting and quiet, like good wine upon its dregs (דְּבֵיהּ תַּלְיָא תָּמִים דֵּעוֹת שָׁלִים מִכָּל סִטְרוֹי וְסָתִים וְשָׁכִיךְ וְשָׁקִיט כְּחַמַר טָב עַל דּוּרְדֵּיֵיהּ).

It was taught (תָּאנָא), in the skull of the head (בְּגוּלְגַּלְתָּא דְּרֵישָׁא), depend one thousand thousand myriads, and seven thousand, and five hundred points of hairs (תַּלְיָין אֶלֶף אַלְפִין רִבּוֹא, וְשִׁבְעַת אַלְפִין, וַחֲמֵשׁ מְאָה קוֹצֵי דְּשַׂעֲרֵי), white and pure (חִוָּור וְנָקִי), like a lamb when it is pure (כְּהַאי עַמְרָא כַּד אִיהוּ נָקִי), that one is not entangled with another (דְּלָא אִסְתְּבַּךְ דָּא בְּדָא). So as not to show any confusion in His arrangement (דְּלָא לְאַחֲזָאָה עִרְבּוּבְיָא בְּתִקּוּנוֹי). Rather all is in proper order (אֶלָּא כֹּלָּא עַל בּוּרְיֵיהּ), that no hair goes forth from another hair, and no strand from another strand (דְּלָא נָפִיק נִימָא מִנִימָא, וְשַׂעֲרָא מִשַׂעֲרָא).