Daf 137a (דַּף קל״ז ע״א)

From those colors that are revealed (מֵאִינּוּן גַּוְונִין דְּמִתְגַּלְּיָין), go forth seven eyes of supervision (נָפְקִין שִׁבְעָה עַיְינִין דְּאַשְׁגָּחוּתָא), that come forth from the black of the eye (דְּנַפְקֵי מֵאוּכָמָא דְּעֵינָא). This is what is written (Zekhariah 3) “Upon one stone are seven eyes” (הֲדָא הוּא דִכְתִיב, עַל אֶבֶן אַחַת שִׁבְעָה עֵינָיִם). What is “one stone” (מַאן אֶבֶן אַחַת)? The blackness of the eye (אוּכָמֻתָא דְּעֵינָא).

From the redness (מִסּוּמָקָא), go forth seven streams (נָפְקִין שִׁבְעָה רְהִיטִין), that support the left side (דְּסַמְכִין לִסְטַר שְׂמָאלָא). Some say: that go around the left side (נ״א: דְּסַחֲרָן לִסְטַר שְׂמָאלָא). And they blaze with the fire of the northern side (וּמִתְלַהֲטִין בְּאֶשָּׁא דְּלִסְטַר צָפוֹן), and are united to spread into the world (וּמִתְאַחֲדָן לְאִתְפַּשְּׁטָא בְּעָלְמָא), to reveal the paths of the guilty (לְגַלָּאָה אָרְחִין דְּחַיָיבַיָּא). This is what is written (Zechariah 4) “These seven are the eyes of Hashem, they run to and fro through the whole earth” (הֲדָא הוּא דִכְתִיב, שִׁבְעָה אֵלֶּה עֵינֵי יְיָ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ).

From the green (מִירוֹקָא), go forth seven radiances of brightness (נָפְקִין שִׁבְעָה טְהִירִין), Some say: seven illuminations (נ״א: נְהִירִין), of vapors of the southern side (דְּקִטְרָא דְּלִסְטַר דָּרוֹמָא). Some say: seven streams that go around the southern side (נ״א: רְהִיטִין דְּסַחֲרָן לִסְטַר דָּרוֹמָא). And they are united to spread into the world (וּמִתְאַחֲדָן לְאִתְפַּשְּׁטָא בְּעָלְמָא), to reveal the paths and deeds of mankind (לְגַלָּאָה אָרְחִין וְעוֹבָדִין דִּבְנֵי נָשָׁא), whether good or evil (בֵּין טַב בֵּין בִּישׁ). As it is written (Iyov 34) “For His eyes are upon the ways of man” (דִּכְתִיב, כִּי עֵינָיו עַל דַּרְכֵי אִישׁ וְגוֹ׳). And when they are washed in whiteness (וְכַד אִסְתְּחָאן בְּחִוָּורָא), they are all found to supervise all the masters of truth, to bestow goodness upon the world for their sake (מִשְׁתַּכְּחִין כֻּלְּהוּ לְאַשְׁגָּחָא לְכָל מָארֵי קְשׁוֹט, לְאוֹטָבָא עָלְמָא בְּגִינֵהוֹן). And all supervision of that whiteness is for good upon Yisrael (וְכָל אַשְׁגָּחוּתָא דְּהַהוּא חִוָּורָא, הֲוִי לְטַב עַל יִשְׂרָאֵל). And He gazes in redness upon those who oppress them (וְאַשְׁגַּח בְּסוּמָקָא לְמַאן דְּעָאקִין לְהוּ). This is what is written (Shemot 3) “I have surely seen” (הֲדָא הוּא דִכְתִיב, רָאֹה רָאִיתִי). “I have seen”—to do good for them (רָאֹה: לְאוֹטָבָא לוֹן). “I have seen”—to exact vengeance upon those who afflict them (רָאִיתִי: לְנַקְמָא לוֹן מִדְּעָקִין לוֹן). And because of this it is written (Tehillim 44) “Awake, why do You sleep, Hashem? Arouse, do not forsake us forever” (וּבְגִין כַּךְ כְּתִיב, עוּרָה לָמָּה תִישַׁן יְיָ, הָקִיצָה אַל תִּזְנַח לָנֶצַח). “Awake” and “Arouse”—two supervisions (עוּרָה, וְהָקִיצָה, תְּרֵי אַשְׁגָּחוּתָא). Two openings (תְּרֵי פְּקִיחִין). Two goodnesses (תְּרֵי טָבָן): mercy and vengeance (רַחֲמֵי וְנוּקְמִין).

The first color (גַּוְונָא קַדְמָאָה), redness within redness, includes and conceals all reds (סוּמָקָא בְּגוֹ סוּמָקָא כָּלִיל וְסָתִים כָּל סוּמָקִין), from before Him they are not seen (מִקָּמֵיהּ לָא אִתְחֲזוּן). Its surroundings of that redness are surrounded by one black thread that encircles it (סוֹחֲרָנֵיהּ דְּהַהוּא סוּמָקָא, אַסְחַר חַד חוּטָא אוּכָמָא, וְאָקִיף לֵיהּ).

The second color (גַּוְונָא תִּנְיָינָא), black (אוּכָמָא), like a certain stone that comes forth from the deep (כְּאַבְנָא חַד דְּנָפִיק מִתְּהוֹמָא), one time in a thousand years, in the great sea (חַד זְמַן לְאֶלֶף שָׁנִים, בְּיַמָּא רַבָּא). And when this stone comes forth (וְכַד נָפִיק הַאי אַבְנָא), a great commotion and force comes upon the sea (אָתֵי רִגְּשָׁא וְתֻּקְפָא עַל יַמָּא). And the voice of the sea and its waves go forth (וְקָלֵיהּ דְּיַמָּא, וְגַלְגַּלּוֹהִי אַזְלִין), and are heard by the great fish that is called Leviathan (וְאִשְׁתַּמְעוּ לְנוּנָא רַבָּא, דְּאִקְרֵי לִוְיָתָן). And it comes forth from the deep (וְנָפִיק מִתְּהוֹמָא). And this stone rolls in the force of the sea, and goes forth outward (וְהַאי אַבְנָא מִתְגַּלְגְּלָא בְּתוּקְפָא דְּיַמָּא, וְנָפִיק לְבַר). And it is black, that all other blacks are concealed before it (וְהִיא אוּכָמָא, דְּכָל אוּכָמִין סְתִימִין קָמֵיהּ). Some say: and it has already been explained that all the paths are concealed before it (נ״א: וְהָא אוּקְמוּהּ דְּכָל אוֹרְחִין סְתִימִין קַמֵּיהּ). And so is the blackness of the black eye (וְכַךְ הִיא אוּכָמוּתָא דְּעֵינָא אוּכָמָא), that includes and conceals all other blacks (דְּכָלִיל וְסָתִים כָּל שְׁאַר אוּכָמִין). And its surroundings of that black, one red thread surrounds and encircles it (וְסוּחֲרָנֵיהּ דְּהַהוּא אוּכָמָא, אַסְחַר חַד חוּטָא סוּמָקָא, וְאָקִיף לְהַהוּא אוּכָמָא). Some say: to one side (נ״א: לִסְטַר חַד).

The third color (גַּוְונָא תְּלִיתָאָה), green of greens (יְרוֹקָא דִּירוֹקֵי), that includes and conceals all other greens (דְּכָלִיל וְסָתִים כָּל יְרוֹקִין). And around that green, two threads are entwined (וּבְסוֹחֲרָנֵיהּ דְּהַהוּא יְרוֹקָא, אַסְחָרוּ תְּרֵין חוּטִין): a red thread on one side (חוּטָא סוּמָקָא לִסְטַר חַד), and a black thread on the other side (וְחַד חוּטָא אוּכָמָא לִסְטַר חַד), and they encircle that green (וְאַקִּיפִין לְהַהוּא יְרוֹקָא). And when whiteness is aroused—Some say: when whiteness is revealed (וְכַד אִסְתְּחַר חִוָּורָא, נ״א: אִתְגַּלֵּי)—and the eye is washed (וְאִסְתְּחָרִי עֵינָא), all those colors are no longer found, and sink downward—red, green, and black (כָּל אִינּוּן גַּוְונִין לָא מִשְׁתַּכְּחִין, וּמִשְׁתַּקְּעִין לְתַתָּא [סוּמָקָא, יְרוֹקָא, אוּכָמָא]). None is seen except that whiteness, which shines from Atik Yomin (לָא אִתְחֲזֵי בַּר הַהוּא חִוָּורָא, דְּנָהִיר מֵעַתִּיק יוֹמִין). And all those below shine from it (וּנְהִירִין מִנֵּיהּ כָּל אִינּוּן דִּלְתַתָּא). Some say: He is (נ״א: הוּא). And no other color is seen, except that whiteness alone (וְלֵית גַּוְונָא אִתְחַזְיָיא, בַּר הַהוּא חִוָּורָא בִּלְחוֹדוֹי).

And because of this all the masters of red and black, who are twins together, depart (וּבְגִין כַּךְ אִסְתְּלָקוּ כָּל מָארֵיהוֹן דְּסוּמָקָא וְאוּכָמָא, דְּאִינּוּן תְּאוֹמִין כַּחֲדָא). This is what is written (Shir haShirim 4) “Your teeth are like a flock of shorn ewes that came up from the washing, all of which are paired” (הֲדָא הוּא דִכְתִיב, שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת שֶׁעָלוּ מִן הָרַחְצָה שֶׁכֻּלָּם מַתְאִימוֹת). What is “from the washing” (מַאי מִן הָרַחְצָה)? From that washing of the supernal holy eye (מֵהַהוּא אַסְחוּתָא דְּעֵינָא קַדִּישָׁא עִלָּאָה). “All of which are paired” (שֶׁכֻּלָּם מַתְאִימוֹת): they are mingled one with the other (מִתְעָרְבָן דָּא בְּדָא), and they cleave one with the other (וְאִתְדַּבְּקָן דָּא בְּדָא). And what is meant by “Your teeth are like a flock of shorn ewes… all of which are paired”? That their whiteness is like that whiteness of the eyes, when they are washed in the whiteness of the supernal eye (וּמַה דְּאָמַר שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת שֶׁעָלוּ מִן הָרַחְצָה שֶׁכֻּלָּם מַתְאִימוֹת. כְּלוֹמַר, חִוָּורָא דִּלְהוֹן כְּהַהוּא חִוָּורָא דְּעַיְינִין, כַּד אַסְחָן בְּחִוַּורְתָּא דְּעֵינָא עִלָּאָה). And this is destined to be known by the Righteous (וְדָא זְמִינִין לְמִנְדַּע צַדִּיקַיָּיא), to behold in the spirit of wisdom (לְמֵחזֵי בְּרוּחָא דְּחָכְמְתָא), as it is said (Yeshayahu 52) “For eye to eye they shall see” (כְּמָה דְאַתְּ אָמֵר, כִּי עַיִן בְּעַיִן יִרְאוּ). When? “When Hashem returns to Zion” (אֵימָתַי, בְּשׁוּב יְיָ צִיּוֹן). And it is written (Bemidbar 14) “For eye to eye it is seen that You, Hashem…” (וּכְתִיב, אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה יְיָ). And then is the opening of the eyes for good (וּכְדֵין פְּקִיחוּתָא דְּעַיְינִין לְטַב). And there is an opening of the eyes for good (וְאִית פְּקִיחוּתָא דְּעַיְינִין לְטַב), and there is an opening of the eyes for evil (וְאִית פְּקִיחוּתָא דְּעַיְינִין לְבִישׁ). As it is written (Daniel 9) “Open Your eyes and see our desolations, etc.” (כְּמָה דִּכְתִיב, פְּקַח עֵינֶיךָ וּרְאֵה שׁוֹמְמוֹתֵינוּ וְגוֹ׳). And this is here for good and for evil (וְדָא הָכָא לְטַב, וּלְבִישׁ). And it is written (Yeshayahu 33) “Your eyes shall see Jerusalem, a peaceful habitation, a tent that shall not be removed, whose stakes shall never be plucked up” (וּכְתִיב, עֵינֶיךָ תִרְאֶנָה יְרוּשָׁלַם נָוֶה שַׁאֲנָן, אֹהֶל בַּל יִצְעָן, בַּל יִסַּע יְתֵדוֹתָיו לָנֶצַח). Behold, here also it is for good and for evil (הָא הָכָא לְטַב וּלְבִישׁ). For one is not done without the other (דְּלָא אִתְעָבִיד דָּא בְּלָא דָּא).