Daf 136b (דַּף קל״ו ע״ב)

The forehead of the skull (מִצְחָא דְּגוּלְגַּלְתָּא), the supervision of supervisions (אַשְׁגָּחוּתָא דְּאַשְׁגָּחוּתָא). And it is not revealed (וְלָא מִתְגַּלְיָיא), except in that time when the guilty are required to be recalled and to look into their deeds (בַּר הַהוּא זִמְנָא, דִּצְרִיכִין חַיָּיבַיָּא לְאִתְפַּקְּדָא, וּלְעַיְּינָא בְּעוֹבָדֵיהוֹן). And it was taught (וְתָאנָא): when this forehead is revealed (כַּד אִתְגַּלְיָיא הַאי מִצְחָא), all the masters of judgment are aroused (אִתְּעֲרוּ כָּל מָארֵיהוֹן דְּדִינָא), and the whole world is delivered into judgment (וְכָל עָלְמָא בְּדִינָא אִתְמְסַר). Except at that hour, when the prayers of Yisrael ascend before Atik Yomin (בַּר הַהִיא שַׁעֲתָא, כַּד סְלִיקוּ צְלוֹתְהוֹן דְּיִשְׂרָאֵל לְקַמֵּי עַתִּיק יוֹמִין), and He desires to have mercy upon His children (וּבָעֵי לְרַחֲמָא עַל בְּנוֹי), then the forehead of the will of wills is revealed (גַּלֵּי מִצְחָא דְּרַעֲוָא דְּרַעֲוִין), and it shines into this Ze’ir Anpin (וְנָהִיר בְּהַאי דִּזְעֵיר אַפִּין), and judgment is found (וְאִשְׁתְּכִיךְ דִּינָא).

From this forehead goes forth one hair (בְּהַאי מִצְחָא, נָפִיק חַד שַׂעֲרָא), which spreads into it from the brain that brings forth fifty gates (דְּמִתְפְּשָׁט בֵּיהּ מִמּוֹחָא דְּאַפִּיק חַמְשִׁין תַּרְעִין). And when it spreads (וְכַד אִתְפְּשָׁט), it becomes the forehead of supervision (אִתְעֲבִיד מִצְחָא דְּאַשְׁגָּחוּתָא), upon the guilty of the world, for those who are not ashamed in their deeds (לְחַיָּיבֵי עָלְמָא, לְאִינּוּן דְּלָא מִתְכַּסְּפֵי בְּעוֹבָדֵיהוֹן). This is what is written (Yirmiyahu 3) “And you had the forehead of a harlot, you refused to be ashamed” (הֲדָא הוּא דִכְתִיב, וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ, מֵאַנְתְּ הִכָּלֵם).

And it was taught (וְתַנְיָא): hair does not stand in this place of the forehead (שַׂעֲרָא לָא קָאִים בְּהַאי אֲתָר דְּמִצְחָא), because it is revealed to those who are brazen in their sins (בְּגִין דְּאִתְגַּלְיָיא לְאִינּוּן דְּחַצִּיפִין בְּחוֹבַיְיהוּ). But at the time when Kudsha Berikh Hu desires to delight with the Righteous (וְשַׁעֲתָא דְּמִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּיא), the faces of Atik Yomin shine into the faces of Ze’ir Anpin (נְהִירִין אַנְפּוֹהִי דְּעַתִּיק יוֹמִין, בְּאַנְפּוֹי דִּזְעֵיר אַפִּין), and His forehead is revealed (וּמִתְגַּלְיָא מִצְחֵיהּ), and it shines into this forehead (וְנָהִיר לְהַאי מִצְחָא), and then it is called a time of favor (וּכְדֵין אִתְקְרֵי עֵת רָצוֹן). And at every time that judgment depends (וְכָל שַׁעֲתָא וְשַׁעֲתָא דְּדִינָא תָּלֵי), and this forehead of Ze’ir Anpin is revealed (וְהַאי מִצְחָא דִּזְעֵיר אַפִּין אִתְגַּלְיָיא), then the forehead of Atika of Atikin is revealed (אִתְגַּלְיָיא מִצְחָא דְּעַתִּיקָא דְּעַתִּיקִין), and judgment is found and not performed (וְאִשְׁתְּכִיךְ דִּינָא, וְלָא אִתְעָבִיד).

It was taught (תָּאנָא): this forehead spreads into two hundred thousand reds of reds (הַאי מִצְחָא, אִתְפָּשָׁט בְּמָאתָן אֶלֶף סוּמָקֵי דְּסוּמָקֵי), that are united in it and included in it (דְּאִתְאַחֲדָן בֵּיהּ, וּכְלִילָן בֵּיהּ). And when the forehead of Ze’ir Anpin is revealed (וְכַד אִתְגַּלְיָיא מִצְחָא דִּזְעֵיר אַפִּין), then there is permission for all to destroy (אִית רְשׁוּתָא לְכֻלְּהוּ לְחַרָבָּא). And when the forehead of the will of wills is revealed, which shines into this forehead (וְכַד אִתְגַּלְיָיא מִצְחָא דְּרַעֲוָא דְּרַעֲוִין, דְּנָהִיר לְהַאי מִצְחָא), then all are found annulled (כְּדֵין כֻּלְּהוּ מִשְׁתַּכְכִין). And it was taught (וְתַנְיָא): twenty-four courts of judgment are found in this forehead (עֶשׂרִין וְאַרְבַּע בָּתֵּי דִּינִין מִשְׁתַּכְּחִין בְּהַאי מִצְחָא), and all of them are called netzach (וְכֻלְּהוּ אִקְרוּן נֶצַח). Some say: the forehead, and each one is called netzach (נ״א: מִצְחָא וְכָל חַד אִקְרֵי נֶצַח). And in engraved letters it is the forehead (וּבְאַתְוָון רְצוּפִין, הוּא מֶצַח). And there is a netzach which is victorious (וְאִית נֶצַח דְּאִינּוּן נְצָחִים). And this is what we learned: netzach netzachim (וְהַיְינוּ דִּתְנָן נֶצַח נְצָחִים). And these are in the forehead (וְאִינּוּן בְּמִצְחָא), and spread from them into the body, in known places (וּמִתְפַּשְׁטָן מִנְּהוֹן בְּגוּפָא, בְּאַתְרִין יְדִיעָן).

It was taught (תַּנְיָא): what is that which is written (Shmu’el I 15) “And also the netzach of Yisrael will not lie nor repent, for He is not a man that He should repent” (מַאי דִּכְתִיב, וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם כִּי לֹא אָדָם הוּא לְהִנָּחֵם). This mystery we have established (הַאי רָזָא אוֹקִימְנָא): all that netzach which spreads into the body (כָּל הַהוּא נֶצַח דְּאִתְפְּשַׁט בְּגוּפָא), sometimes depends on the world to execute judgment (זִמְנִין דְּתָלֵי עַל עָלְמָא לְמֵידָן), and then He repents and regrets and does not perform judgment if they repent (וְתָב וּמִתְחָרֵט וְלָא עָבִיד דִּינָא, אִי תַּיְיבִין). What is the reason (מַאי טַעֲמָא)? Because it stands in the place called Adam, and therefore it is able to repent (מִשּׁוּם דְּקָאֵי בְּדוּכְתָּא דְּאִקְרֵי אָדָם, וְיָכִיל לְאִתְחָרְטָא). But if in the place that is called head, when in this forehead the netzach is seen and revealed (אֲבָל אִי בְּאֲתָר דְּאִתְקְרֵי רֹאשׁ, [בְּהַאי מִצְחָא] אִתְחֲזֵי וְאִתְגַּלְיָיא הַאי נֶצַח), then it is not the time or place to repent (לָאו הוּא עִידָּן וַאֲתָר לְאִתְחָרְטָא). What is the reason (מַאי טַעֲמָא)? Because it is not from the place called Adam, for the partzuf and the nose were not revealed, but only the forehead alone (מִשּׁוּם דְּלָא הֲוָה מֵאֲתָר דְּאִקְרֵי אָדָם, דְּהָא לָא אִתְגְּלֵי פַּרְצוּפָא וְחוֹטָמָא, אֶלָּא מִצְחָא בִּלְחוֹדוֹי). And in a place where the partzuf is not found, it is not called Adam (וּבַאֲתָר דְּלָא אִשְׁתְּכַח פַּרְצוּפָא, לָא אִקְרֵי אָדָם). And because of this it is said: “He is not a man that He should repent,” unlike the netzach in the other adornments of the body (וּבְגִין כָּךְ לֹא אָדָם הוּא לְהִנָּחֵם, כְּנֶצַח דְּבִשְׁאַר תִּקּוּנֵי גּוּפָא).

The eyes of the head (עֵינוֹי דְּרֵישָׁא), are changed from other eyes (מִשְׁתַּנְיָין מִשְּׁאָר עַיְינִין): The fine streaks in the curvature above the eyelashes of the eyes (שְׂרִקוּתָא דִּבְגַּבְתָּא, דְּעַל רִיסֵי עַיְינִין), they are darkened—Some say: all eyes are darkened (מְכַּחֲלָן בְּאוּכָּמֻתָא, נ״א: דְּכָל עֵינִין מִכַּחֲלָן)—with threads upon threads of hair hanging (תַּלְיָין תִּלִּין עַל תִּלִּין דְּשַׂעְרֵי). And these are the adornments above the eyes (וְאִינּוּן תִּקּוּנָא דְּעַל עַיְינִין), at the beginning of the forehead (בְּרֵישָׁא דְּמִצְחָא). And from both of them are united seven hundred thousand masters of supervision (וּמִתְאַחֲדָן מִתַּרְוַויְיהוּ שֶׁבַע מְאָה אַלְפֵי מָארֵי דְּאַשְׁגָּחוּתָא). Some say: from the shields of the eyes (נ״א: דְּעַל תַּרְיסֵי דְּעֵינִין).

In the covering of the eyes (בִּכְסוּתָא דְּעַיְינִין), blaze one thousand and four hundred myriads (לַהֲטִין אֶלֶף וְאַרְבַּע מְאָה רִבּוֹא), that are united in the brows, which are the covering (דְּמִתְאַחֲדָן בִּגְבִינִין דְּאִינְהוּ כְּסוּתָא). And the supervision of the eye of Atik Yomin is upon them (וְאַשְׁגָחוּתָא דְּעֵינָא דְּעַתִּיק יוֹמִין עָלַיְיהוּ). And at the time that those coverings are lifted (וּבְשַׁעֲתָא דְּסַלְּקִין אִינּוּן כְּסוּתָא), it is seen as one who awakens from his sleep (אִתְחֲזֵי כְּמַאן דְּאִתְּעַר מִשְּׁנָתֵיהּ), and his eyes are opened (וְאִתְפַּקְּחָן עֵינוֹי), and they look to the opened eye (וְחָמָאן לְעֵינָא פְּקִיחָא), and they are washed in one whiteness of the good eye (וְאִתְסָחָן בְּחַד חִוָּורָא דְּעֵינָא טָבָא).

This is what is written (Shir haShirim 5) “Washed with milk” (הֲדָא הוּא דִכְתִיב, רוֹחֲצוֹת בֶּחָלָב). What is “with milk” (מַאי בֶּחָלָב)? With the supernal whiteness, the first—Some say: with the first whiteness of the good eye (בְּחִוָּורָא דִּלְעֵילָּא קַדְמָאָה, נ״א: בְּחוּוָרָא קַדְמָאָה דְּעֵינָא טָבָא). And in that hour is found the supervision of mercy (וּבְהַהִיא שַׁעֲתָא אִשְׁתְּכַח אַשְׁגָּחוּתָא דְּרַחֲמֵי). Some say: and because of this the prayer of Yisrael ascends, because His eye is opened and washed in that whiteness (נ״א: וּבְגִין כָּךְ צְלוֹתָא דְּיִשְׂרָאֵל סַלְקָא, בְּגִין דִּיפְקַח עֵינוֹי וְיִתְסָחוּן בְּהַהוּא חִוָּורָא).

And because of this David prayed (Tehillim 44) “Awake, why do You sleep, Hashem? Arouse” (וְעַל דָּא צַלֵּי דָּוִד, עוּרָה לָמָּה תִּישָׁן יְיָ הָקִיצָה), that His eyes be opened and washed in that whiteness (דְּיִפְקַח עֵינוֹי, וְיִתְסָחוּן בְּהַהוּא חִוָּורָא). And whenever His eyes are not opened (וְכָל זִימְנָא דְּעֵינוֹי לָאו מִתְפַּקְחָן), all the masters of judgment oppress Yisrael (כָּל מָארֵיהוֹן דְּדִינִין, כַּפְיָין לְהוּ לְיִשְׂרָאֵל), and the other nations rule over them (וּשְׁאַר עַמִּין שַׁלְטִין עָלַיְיהוּ).

But when His eyes are opened (וּבְזִמְנָא דְּיִפְקַח עֵינוֹי), and are washed in the good eye (יִתְסָחָן בְּעֵינָא טָבָא), there is mercy upon Yisrael (וְרַחֲמֵי עַל יִשְׂרָאֵל). And His eye is vigilant—Some say: and His eye is careful (וְאִסְתְּחַר עֵינָא, נ״א: וְאִתְזַהֵר עֵינָא)—and executes vengeance upon the other nations (וְעָבִיד נוּקְמִין בִּשְׁאַר עַמִּין). This is what is written (Tehillim 35) “Awake and arouse” (הֲדָא הוּא דִכְתִיב, הָעִירָה וְהָקִיצָה). “Awake”—to be washed in that whiteness (הָעִירָה: לְאִתְסָחָאָה בְּהַהוּא חִוָּורָא). “Arouse”—to execute vengeance upon those who oppress them (הָקִיצָה: לְמֶעְבַּד נוּקְמִין לְאִינּוּן דְּכַפְיָין לוֹן).

His eyes, when they are opened (עֵינוֹי כַּד אִתְפַּקְחָן), are seen beautiful like doves (אִתְחָזוּן שַׁפִּירִין כְּהָנֵי יוֹנִים), in red, black, and green (בְּסוּמָק וְאוּכָם וְיָרוֹק). White is not revealed, except at the time when He looks with the good eye (חִוָּור לָא אִתְגְּלֵי, אֶלָּא בְּזִמְנָא דְּאִסְתַּכַּל בְּעֵינָא טָבָא). And all those colors are washed in that whiteness (וּמִסְתְּחָאן כָּל אִינּוּן גַּוְונִין, בְּהַהוּא חִוָּור).