Daf 130a (דַּף ק״ל ע״א)

It was taught (תָּאנָא): if this eye were to close for even a single moment (אִי עֵינָא דָּא אַסְתִּים רִגְעָא חֲדָא), none could endure (לָא יַכְלִין לְקַיְּימָא כֻּלְּהוּ). Therefore it is called the open eye (בְּגִין כָּךְ אִקְרֵי עֵינָא פְּקִיחָא), the supernal eye (עֵינָא עִלָּאָה), the holy eye (עֵינָא קַדִּישָׁא), the eye of supervision (עֵינָא דְּאַשְׁגָּחוּתָא), the eye that does not slumber and does not sleep (עֵינָא דְּלָא אַדְמִיךְ וְלָא נָאִים), the eye that is the guardian of all (עֵינָא דְּהוּא נְטוּרָא דְּכֹלָּא), the eye that is the sustenance of all (עֵינָא דְּהוּא קִיוּמָא דְּכֹלָּא). And concerning this it is written (וְעַל הַאי כְּתִיב): “He that has a good eye shall be blessed; do not read ‘shall be blessed’, but rather ‘shall bless’ (טוֹב עַיִן הוּא יְבוֹרָךְ, אַל תִּקְרֵי יְבוֹרָךְ אֶלָּא יְבָרֵךְ) (Proverbs 22). For this one is called the good eye (דְּהַאי אִתְקְרֵי טוֹב עַיִן), and from it all are blessed (וּמִנֵּיהּ מְבָרֵךְ לְכֹלָּא). And it was taught (וְתָאנָא): there is no light for the lower eye (לֵית נְהִירוּ לְעֵינָא תַּתָּאָה), to be cleansed from redness and blackness (לְאִסְתַּחֲאָה מֵאַדְמִימוּתָא מֵאוּכָמוּתָא), except when it sees (בַּר כַּד חֲזִי), some say: is seen (ס״א אִתְחֲזֵי), some say: is perfumed (ס״א אִתְסַחֵי), from this white radiance of the supernal eye (מֵהַאי נְהוֹרָא חִוָּורָא דְּעֵינָא עִלָּאָה), which is called the good eye (דְּאִקְרֵי טוֹב עַיִן). And none knows when this supernal holy eye shines (וְלֵית דְּיָדַע כַּד נָהִיר עֵינָא עִלָּאָה דָּא קַדִּישָׁא), and perfumes the lower eye (וְאַסְחֵי לְעֵינָא תַּתָּאָה דָּא), except Him (בַּר אִיהוּ).

And in the future the Righteous, those supremely meritorious, are destined to behold this in the spirit of wisdom (וּזְמִינִין צַדִּיקַיָּיא זַכָּאֵי עֶלְיוֹנִין לְמֵחֱמֵי דָּא בְּרוּחָא דְּחָכְמְתָא). This is what is written (הֲדָא הוּא דִכְתִיב): “For eye to eye they shall see” (כִּי עַיִן בְּעַיִן יִרְאוּ) (Isaiah 52). When? “When Hashem returns to Tziyon” (אֵימָתַי בְּשׁוּב יְיָ צִיּוֹן). And it is written (וּכְתִיב): “For eye to eye Hashem appeared” (אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה יְיָ) (Numbers 14). And were it not for the supernal good eye (וְאִלְמָלֵא עֵינָא טָבָא עִלָּאָה), which supervises and perfumes the lower eye (דְּאַשְׁגַּח וְאַסְחֵי לְעֵינָא תַּתָּאָה), the world could not endure even a single moment (לָא יָכִיל עָלְמָא לְמֵיקָם רִגְעָא חֲדָא).

It was taught in the Concealed Book (תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא): the supervision of the lower eye (אַשְׁגָּחוּתָא דְּעֵינָא תַּתָּאָה), when the supernal radiance shines into it (כַּד אַשְׁגַּח נְהִירוּ עִלָּאָה בֵּיהּ), and that supernal radiance enters into the lower (וְעָיִיל הַהוּא נְהִירוּ דְּעִלָּאָה בְּתַתָּאָה). From it everything is illuminated (דְּמִנֵיהּ נָהִיר כֹּלָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “For eye to eye Hashem appeared” (אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה יְיָ) (Numbers 14). It is written (כְּתִיב): “Behold, the eye of Hashem is toward those who fear Him” (הִנֵּה עֵין יְיָ אֶל יְרֵאָיו) (Psalms 33). And it is written (וּכְתִיב): “The eyes of Hashem, they roam throughout all the earth” (עֵינֵי יְיָ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ) (Zechariah 4). If they are meritorious, “the eye of Hashem is toward those who fear Him”—this is the supernal eye (זָכוּ, עֵינֵי יְיָ אֶל יְרֵאָיו, עֵינָא דִּלְעֵילָּא). If they are not meritorious, “the eyes of Hashem roam”—this is the lower eye (לָא זָכוּ, עֵינֵי יְיָ הֵמָּה מְשׁוֹטְטוֹת, עֵינָא דִּלְתַּתָּא). For it was taught (דְּתַנְיָא): why did Yosef merit that the evil eye did not rule over him? (מִפְּנֵי מַה זָכָה יוֹסֵף דְּלָא שַׁלְטָא בֵּיהּ עֵינָא בִּישָׁא). Because he merited to be looked upon by the supernal good eye (מִפְּנֵי שֶׁזָּכָה לְאִשְׁתַּגְּחָא בְּעֵינָא טָבָא עִילָּאָה). This is what is written (הֲדָא הוּא דִכְתִיב): “A fruitful son is Yosef, a fruitful son by the eye” (בֵּן פּוֹרָת יוֹסֵף בֵּן פּוֹרָת עֲלֵי עָיִן) (Bereshit 49). Why is he “a fruitful son”? (אֲמַאי הוּא בֵּן פּוֹרָת). “By the eye” (עֲלֵי עָיִן)—meaning, because of the eye that looked upon him (כְּלוֹמַר עַל סִבַּת עַיִן דְּאִשְׁתְּגַח בֵּיהּ). And it is written (וּכְתִיב): “He that has a good eye shall be blessed” (טוֹב עַיִן הוּא יְבוֹרָךְ) (Proverbs 22). Why? Because he gives of his bread to the poor (מַאי טַעְמָא. כִּי נָתַן מִלַּחְמוֹ לַדָּל). Why is it called “one”? (מַאי טַעְמָא אִקְרֵי חַד).

Come and see (תָּא חֲזֵי): in the lower eyes there is a right eye and a left eye (בְּעֵינֵיהּ דְּתַתָּאָה אִית עֵינָא יְמִינָא, וְאִית עֵינָא דִּשְׂמָאלָא). And they are two in two colors (וְאִינּוּן תְּרֵי בִּתְרֵי גְּוָונֵי). But here there is no left eye (אֲבָל הָכָא, לֵית עֵינָא שְׂמָאלָא). And both ascend in one degree (וְתַרְוַויְיהוּ בְּדַרְגָּא חַד סַלְקֵי), and all is right (וְכֹלָּא יְמִינָא). And because of this, it is one eye and not two (וּבְגִינֵי כַּךְ, עֵינָא חַד, וְלָא תְּרֵין). And it was taught (וְתָאנָא): this eye, which is the eye of supervision (עֵינָא דָּא, דְּהוּא עֵינָא דְּאַשְׁגָּחוּתָא), is always open (פְּקִיחָא תָּדִיר), always alive (חַיְיכָאן תָּדִיר), always rejoicing (וְחַדָּאן תָּדִיר), some say: always gazing (ס״א וְחֲזָאן תָּדִיר). Which is not so below (דְּלָא הֲוִי הָכִי לְתַתָּאָה), for they are included in red, black, and white, in three colors (דִּכְלִילָן בְּסוּמָקָא וּבְאוּכָמָא וּבְחִוָּורָא בְּג׳ גְּוָונֵי). And it is not always open (וְלָא הֲוָה תָּדִיר פְּקִיחָא). Some say: for it has brows that cover (ס״א דְּלֵיהּ גְּבִינָא סוּטְרָא), some say: for the brows cover them with a veil (ס״א כְּלֵיהּ גְּבִינֵי סוּדְרָא), some say: for the eyes are within brows that cover them (ס״א דְּלֵיהּ עֵינֵיהּ בְּגְּבִינֵי דְּמְכַסָּן עַל עֵינָא). And upon this it is written (וְעַל דָּא כְּתִיב): “Awake, why do You sleep, Hashem?” (עוּרָה לָמָּה תִישַׁן יְיָ) (Psalms 44). And: “Open, Hashem, Your eyes” (פְּקַח יְיָ עֵינֶיךָ) (II Kings 19).

When it is opened (כַּד אִתְפְּקַח), it is for some that it is opened for good (אִית לְמַאן דְּאִתְפְּקַח לְטָב), and for some that it is not opened for good (וּלְמַאן דְּלָא אִתְפְּקַח לְטָב). Woe to the one for whom it is opened and the eye is mingled with redness (וַוי לְמַאן דְּאִתְפְּקַח וְעֵינָא אִתְעֲרָב בְּסוּמָקָא), and redness is seen before it (וְסוּמָקָא אִתְחֲזֵי לָקֳבְלֵיהּ), and the eye is covered (וּמְכַסְּיָא עֵינָא). Who can be saved from it? (מַאן יִשְׁתְּזִיב מִנֵּיהּ). But Atik Yomin, the good of the eye (אֲבָל עַתִּיק יוֹמִין, טָבָא דְּעֵינָא), whiteness within whiteness (חִוָּור בְּגוֹ חִוָּור), whiteness that includes all whiteness (חִוָּור דְּכָלִיל כָּל חִוָּורֵי). Blessed is the portion of the one upon whom is gazed one whiteness from among them (זַכָּאָה חוּלָקֵיהּ, לְמַאן דְּיִשְׁגַּח עִלָּוִיהּ, חַד חִוָּור מִנַּיְיהוּ). And concerning this it is surely written (וְעַל דָּא וַדַּאי כְּתִיב): “He that has a good eye shall be blessed” (טוֹב עַיִן הוּא יְבוֹרָךְ) (Proverbs 22). And it is written (וּכְתִיב): “House of Ya‘akov, come, let us walk in the light of Hashem” (בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר יְיָ) (Isaiah 2).

It was taught (תָּאנָא): with all this, the Name of Atika is concealed from all (עִם כָּל דָּא שְׁמֵיהּ דְּעַתִּיקָא סָתִים מִכֹּלָּא), and is not explained in Orayta (וְלָא מִתְפְּרַשׁ בְּאוֹרַיְיתָא), except in one place (בַּר מִן אֲתָר חַד), where Ze’ir Anpin swears to Avraham (דְּאוֹמֵי זְעֵיר אַנְפִּין לְאַבְרָהָם), as it is written (דִּכְתִיב): “By Myself I have sworn, says Hashem” (בִּי נִשְׁבַּעְתִּי נְאֻם יְיָ) (Bereshit 22). “Says Hashem”—this is Ze’ir Anpin (נְאֻם דִּזְעֵיר אַנְפִּין). And it is written (וּכְתִיב): “By you shall Yisrael bless” (בְּךָ יְבָרֵךְ יִשְׂרָאֵל) (Bereshit 48), Yisrael above (יִשְׂרָאֵל דִּלְעֵילָּא). And it is written (וּכְתִיב): “Yisrael, in whom I am glorified” (יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49)—this speaks of Yisrael (לְיִשְׂרָאֵל קָאָמַר דָּא). And we have learned (וְתָנֵינָן): Atik Yomin—they said this one and that one are fitting (עַתִּיק יוֹמִין אֲמָרוֹ וְהַאי וְהַאי שַׁפִּיר).

It was taught (תַּנְיָא): it is written (כְּתִיב): “I was watching until thrones were placed, and Atik Yomin sat” (חָזֵה הֲוִית עַד דִּי כָּרְסָוָון רְמִיו וְעַתִּיק יוֹמִין יְתִיב) (Daniel 7). “Thrones were placed” (כָּרְסָוָון רְמִיו)—who is this? (מַאן הוּא). He said to Rabbi Yehudah (אָמַר לְרַבִּי יְהוּדָה): arise in your standing (קוּם בְּקִיּוּמָךְ), and prepare this throne (וְאַתְקִין כָּרְסְיָיא דָּא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): it is written (כְּתִיב): “His throne was fiery flames” (כּוֹרְסְיֵיהּ שְׁבִיבִין דִּינוּר) (Daniel 7). And Atik Yomin sits upon this throne (וְעַתִּיק יוֹמִין יְתִיב עַל הַאי כֻּרְסְיָּיא). What is the reason? (מַאי טַעְמָא). For it was taught (דְּתַנְיָא): if Atik Yomin did not sit upon this throne (אִי עַתִּיק יוֹמִין לָא יָתִיב עַל הַאי כָּרְסְיָּיא), the world could not endure (לָא יָכִיל לְאִתְקַיְּימָא עָלְמָא) before that throne (מִקַּמֵּי הַהוּא כּוּרְסְיָיא). When Atik Yomin sits upon it (כַּד יְתִיב עַתִּיק יוֹמִין עָלֵיהּ), to subdue that throne (לְכַּפְיָיא לְהַהוּא כּוּרְסְיָּיא), some say: to be subdued (ס״א אִתְכַּפְיָא), then whoever rides upon it rules (וּמַאן דְּרָכִיב שַׁלִּיט). But when He takes from this throne (בְּעִידָנָא דְּנָטִיל מֵהַאי כֻּרְסְיָיא), and sits upon another throne (וְיָתִיב עַל כּוּרְסְיָיא אַחֲרָא), the first throne is cast down (כוּרְסְיָיא קַדְמָאָה רְמִיוּ), for none rules there except when Atik Yomin rides upon it (דְּלָא שַׁלְטָא אֶלָּא אִיהוּ דְּרָכִיב בֵּיהּ עַתִּיק יוֹמִין). Rabbi Shim‘on said to Rabbi Yehudah (אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי יְהוּדָה): may your path be established (יִתְתְּקַּן אָרְחָךְ), and may Atik Yomin come upon you (וְיֵיתֵי בָּךְ מֵעַתִּיק יוֹמִין).

Come and see (וְתָּא חֲזֵי): it is written (כְּתִיב): “I am Hashem, the first, and with the last I am He” (אֲנִי יְיָ רִאשׁוֹן וְאֶת אַחֲרוֹנִים אֲנִי הוּא) (Isaiah 41). All is He (כֹּלָּא הוּא), and He is concealed from all sides (וְהוּא סָתִים מִכָּל סִטְרוֹי). In this—the nose (בְּהַאי חוֹטָמָא). It was taught (תָּאנָא): by the nose is the Partzuf recognized (בְּחוֹטָמָא אִשְׁתְּמוֹדַע פַּרְצוּפָא).