Daf 134b (דַּף קל״ד ע״ב)

And this is the concealment of all (וְדָא הוּא טְמִירוּתָא דְּכֹלָּא), that is not joined, neither above nor below (דְּלָא אִתְדְּבַק לָא לְעֵילָּא וְלָא לְתַתָּא). And it is concealed in the concealment of concealments that is not known (וְהוּא סָתִים בִּסְתִּימָא דִּסְתִּימִין דְּלָא אִתְיְדַע). This is that which is not arranged, and there is in it no adornment (דָּא הוּא דְּלָא אִתְתָּקַּן, וְלָא הֲוָה בֵּיהּ תִּקּוּנָא). And because of this, the spirit that goes forth outward (וּבְגִין כַּךְ, רוּחַ דְּנָפִיק לְבַר)—Some say: the spirit that goes forth from that which is outward (נ״א: דְּנָפִיק מֵהַהוּא דְּלְבַר)—and the faithful prophets are clothed in it (וּמִתְלַבְּשִׁין בֵּיהּ נְבִיאֵי מְהֵימְנֵי), it is called the mouth of Hashem (אִתְקְרֵי פֶּה יְיָ). But in this Atika of Atikin it is not explained (אֲבָל בְּהַאי עַתִּיקָא דְּעַתִּיקִין לָא אִתְפְּרַשׁ). And there is none who knows its spirit but He (וְלֵית מַאן דְּיֵדַע רוּחֵיהּ בַּר אִיהוּ).

And because of this, its hairs surround the mouth (וּבְגִין כַּךְ שַׂעֲרוֹי שְׁקִילִין סוּחֲרָנֵא דְּפוּמָא), and the mouth is turned from all its sides (וּפוּמָא אִתְפְּנֵי מִכָּל סִטְרוֹי). And in this the Patriarchs were washed, to be clothed in this spirit (וּבְהַאי אִתְרְחִיצוּ אֲבְהֲתָנָא, לְאִתְלַבְּשָׁא בְּהַאי רוּחָא), that spreads into many limbs (דְּמִתְפָּשַׁט לְכַמָּה עִיבָרִין), in the place where all the hairs surround it (בַּאֲתָר דְּכָל שַׂעְרֵי שְׁקִילִין בְּסוֹחֲרָנוֹי). This is what is written (Mikha 7) “Which You swore to our fathers” (הֲדָא הוּא דִכְתִיב אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ). And this is the supernal holy twelfth adornment (וְדָא הוּא תִּקּוּנָא קַדִּישָׁא עִלָּאָה דִּתְרֵיסָר). From here were drawn twelve boundaries above (דְּמִכָּאן אִשְׁתֶּלְשָׁלוּ י״ב תְּחוּמִין לְעֵילָּא), twelve boundaries below (י״ב תְּחוּמִין לְתַתָּא), twelve boundaries for the twelve tribes of the Patriarchs (י״ב תְּחוּמִין לִי״ב שִׁבְטֵי אֲבָהָתָא). This is what is written, “Which You swore to our fathers” (הֲדָא הוּא דִכְתִיב אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ).

The thirteenth adornment (תִּקּוּנָא דִּתְלֵיסָר): the hairs beneath the beard hang here and there (תַּלְיָין שַׂעְרֵי דִּתְחוֹת דִּיקְנָא מִכָּאן וּמִכָּאן), in glorious beauty (בִּיקָרָא יָאָה), in beautiful glory (וּבִיקָרָא שַׁפִּירָא), and they cover until the navel (וְחַפְּיָין עַד טַבּוּרָא). And they are not seen from the shining face of fragrance (וְלָא אִתְחַזְיָין מֵאַנְפֵּי תַּקְרוּבָא דְּבוּסְמָא), except those beautiful white apples (בַּר אִינּוּן תַּפּוּחִין שַׁפִּירָן חִוָּורִין).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): blessed is the portion of one who is found in this supernal holy Idra in which we are (זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּאִשְׁתְּכַח בְּהַאי אִדָּרָא קַדִּישָׁא עִלָּאָה דַּאֲנָן בֵּיהּ). Blessed is his portion in this world and in the World to Come (זַכָּאָה חוּלָקֵיהּ בְּעָלְמָא דֵין, וּבְעָלְמָא דְּאָתֵי). For we sit in supernal holiness (דַּאֲנָן יַתְבִין בִּקְדוּשָׁא עִלָּאָה). The supernal fire surrounded us (אֶשָּׁא עִלָּאָה אַסְחַר לָן). Some say: between the supernal fire it surrounded us (נ״א: בֵּין אֶשָּׁא עִלָּאָה דְּאַסְחַר לָן). And behold, all the supernal adornments of the holy beard (וְהָא כָּל תִּקּוּנִין עִלָּאִין דְּדִיקְנָא קַדִּישָׁא) were arranged and crowned (אִתְתָּקָנוּ וְאִתְעַטְּרוּ), and returned to their places (וְאַסְחֲרוּ לְדוּכְתַיְיהוּ). And this thirteenth adornment (וְהַאי תִּקּוּנָא דִּתְלֵיסָר), it is a beautiful adornment (הוּא תִּקּוּנָא יָאֶה), in which all are held (דְּבֵיהּ אֲחִידָן כֹּלָּא).

All yearn to raise the head toward it (כֻלְּהוּ מִתְכַּסְּפִין לְמִזְקַף רֵישָׁא לָקֳבְלֵיהּ). From it depend all those that are grasped in Ze’ir Anpin (מִנֵּיהּ תַּלְיָין כָּל אִינּוּן דְּבִזְעֵיר אַפִּין אֲחִידָן). From it depend the supernal and the lower (מִנֵּיהּ תַּלְיָין עִלָּאִין וְתַתָּאִין), and all the supernal and lower treasuries are hidden in it (וְכָל גִּנְזִין עִלָּאִין וְתַתָּאִין גְּנִיזִין בֵּיהּ), and in it they are included (וּבֵיהּ כְּלִילָן). And it is the mazal from which everything flows (וְאִיהוּ מַזָּלָא דְּמִתְזַלָא מִנֵּיהּ כֹּלָּא). This is the complete adornment (דָּא הוּא תִּקּוּנָא שְׁלֵימָתָא), that completes all the adornments (דְּאַשְׁלִים לְכָל תִּקּוּנִין), this one completes all (דָּא אַשְׁלִים לְכֹלָּא).

It was taught (תָּאנָא): these adornments are called “Days of old” (אִלֵּין תִּקּוּנִין אִקְרוּן יְמֵי קֶדֶם), the first primordial days (יוֹמִין קַדְמָאִין דְּקַדְמָאֵי). And those that are found in Ze’ir Anpin are called (Yeshayahu 63) “Days of the world” (וְאִינּוּן דְּאִשְׁתְּכָחוּ בִּזְעֵיר אַפִּין, אִקְרוּן יְמֵי עוֹלָם). And it was taught (וְתָאנָא): these “Days of old” (אִלֵּין יְמֵי קֶדֶם), all are arranged in the adornments of the beard of Atika of Atikin, hidden of the hidden (כֻּלְּהוּ מִתְתָּקְנָן בְּתִקּוּנָא דְּדִיקְנָא דְּעַתִּיקָא דְּעַתִּיקִין, טְמִירָא דִּטְמִירִין), included in them (כְּלִיל בְּהוֹן). And this thirteenth includes them all, as has been said (וְהַאי דִּתְלֵיסָר כָּלִיל לְהוֹן, כְּמָה דְּאִתְּמַר). And this day is not included with them, but it includes all (וְדָא יוֹמָא לָא אִתְכְּלִיל בַּהֲדַיְיהוּ, אֶלָּא הוּא כָּלִיל כֹּלָּא). And at that time when Atik Yomin is aroused in the supernal adornments (וּבְהַהוּא זִמְנָא דְּאִתְּעַר עַתִּיק יוֹמִין בְּתִקוּנִין דִּלְעֵילָּא), that one is called “One day” (הַהוּא אִתְקְרֵי יוֹם אֶחָד), in which He is destined to honor His beard (דְּבֵיהּ זַמִּין לְאוֹקִיר דִּיקְנֵיהּ). This is what is written (Zekhariah 14) “It shall be one day which is known to Hashem” (הֲדָא הוּא דִכְתִיב, יוֹם אֶחָד הוּא יִוָּדַע לַיְיָ). He alone is more than all (הוּא בִּלְחוֹדוֹי יַתִּיר מִכֹּלָּא). He includes all (הוּא דְּכָלִיל כֹּלָּא). He is called by the Known Name (הוּא דְּאִתְקְרֵי בִּשְׁמָא יְדִיעָא).

For we have learned (דְּתָנֵינָן), in the place where there is day, there is night, for there is no day without night (בַּאֲתָר דְּאִית יוֹם אִית לַיְלָה, דְּלֵית יוֹם בְּלָא לַיְלָה). And because at that time there shall be the time of the glory of the beard (וּמִשּׁוּם דְּהַהוּא זִמְנָא, זְמַן יְהֵא דִּיְקָרָא דְּדִיקְנָא), and it alone shall be found (וְהוּא בִּלְחוֹדוֹי יִשְׁתְּכַּח). It is not called day and not called night (לָא אִתְקְרֵי לָא יוֹם וְלָא לַיְלָה). That it is not called day is only from our side (דְּלֵית יוֹם אִקְרֵי, אֶלָּא מִסִּטְרָא דִּילָן). That it is not called night is only from our side (וְלֵית לַיְלָה אִקְרֵי, אֶלָּא מִסִּטְרָא דִּילָן). And because this adornment includes all (וּמִשּׁוּם דְּהַאי תִּקּוּנָא כָּלִיל כֹּלָּא), it is not known and not revealed from it (לָא אִתְיְדַע וְלָא אִתְחֲזֵי מִנֵּיהּ). And from it flows the oil of greatness to thirteen streams of fountains (וּמִנֵּיהּ נָגִיד מִשְׁחָא דִּרְבוּתָא לִתְלֵיסַר עִיבָר מַבּוּעִין), to all those below who shine in that oil (לְכָל אִינּוּן דִּלְתַתָּא, דִּנְהִרִין בְּהַהוּא מִשְׁחָא). Some say: they were rectified (נ״א: אִתְתַּקְּנוּ).

By these thirteen adornments was the supernal holy beard adorned (בִּתְלֵיסָר תִּקּוּנִין אִלֵּין אִתְתַּקְנָא דִּיקְנָא קַדִּישָׁא עִלָּאָה), and these adornments of this beard are arranged and descend into many limbs (וְאִלֵּין תִּקּוּנִין דִּבְהַאי דִּיקְנָא, מִתְתַּקְּנָן וְנַחְתָּן לְכַמָּה עִיבָר). And they are not seen—how they spread and how they go forth (וְלָא אִתְחָזוּן הֵיךְ מִתְפַּשְּׁטִין וְהֵיךְ נָפְקִין), for all is concealed (מִכֹּלָּא אַסְתִּימוּ), and all is hidden (וּמִכֹּלָּא אִתְטַמָרוּ). There is none who knows the place of this Atika (לֵית דְּיָדַע אֲתָר לְהַאי עַתִּיקָא). In their simplicity all are included (בִּפְשִׁיטוּתָא דִּלְהוֹן כֻּלְּהוֹן כְּלִילָן), as it is said (כְּמָה דְּאִתְּמַר): known and not known (אִתְיְדַע וְלָא אִתְיְדַע), hidden and not hidden (טָמִיר וְלָא טָמִיר). Concerning it is said (Yeshayahu 42) “I am Hashem, that is My Name, and My glory I will not give to another” (עָלֵיהּ אִתְקְרֵי, אֲנִי יְיָ הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן). And it is written (Tehillim 100) “It is He who made us, and not we ourselves” (וּכְתִיב הוּא עָשָׂנוּ וְלֹא אֲנַחְנוּ). And it is written (Daniel 7) “And Atik Yomin sat” (וּכְתִיב וְעַתִּיק יוֹמִין יְתִיב). In His place He sits, and none is known of Him (בְּאַתְרֵיהּ יְתִיב וְלֵית יְדִיעַ לֵיהּ). He sits and is not found (יְתִיב וְלָא שְׁכִיחַ). And it is written (Tehillim 139) “I will thank You, for I am fearfully and wonderfully made, etc.” (וּכְתִיב אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי וְגוֹ׳).