Daf 137b (דַּף קל״ז ע״ב)

It was taught in the Concealed Book (תָּנָא בִּצְנִיעוּתָא דְּסִפְרָא): what is [the meaning of] “Your eyes shall see Jerusalem, a peaceful habitation” (Yeshayahu 33) (מַהוּ עֵינֶיךָ תִרְאֶנָה יְרוּשָׁלַם נָוְה שַׁאֲנָן). And is Jerusalem a peaceful habitation (וְכִי יְרוּשָׁלַם נָוְה שַׁאֲנָן הוּא)? But behold it is written (Yeshayahu 1) “Righteousness lodged in her” (וְהָא כְּתִיב צֶדֶק יָלִין בָּה). And in a place where righteousness is found, it is not quiet, and it is not tranquil (וּבַאֲתָר דְּאִשְׁתְּכַח צֶדֶק, לָאו שָׁקִיט וְלָאו שַׁאֲנָן הוּא). Rather: “Your eyes shall see Jerusalem, a peaceful habitation” (אֶלָּא עֵינֶיךָ תִרְאֶנָה יְרוּשָׁלַם נָוְה שַׁאֲנָן)—this “peaceful habitation” is said regarding Atik Yomin (נָוְה שַׁאֲנָן, לְעַתִּיק יוֹמִין אִתְּמַר). For that eye is calm and tranquil (דְּהַהוּא עֵינָא שָׁקִיט וְשַׁאֲנַן): the eye of mercy (עֵינָא דְּרַחֲמֵי), the eye that does not turn from this supervision to another (עֵינָא דְּלָא נָטִיל מֵאַשְׁגָּחוּתָא דָּא לְאַשְׁגָּחוּתָא אַחֲרָא). And because of this it is written “Your eye shall see” (עֵינֶךָ תִּרְאֶינָּה), lacking a yod, and not “your eyes” (חָסֵר יו״ד, וְלָא עֵינֶיךָ). And what is the reason that it says “Jerusalem” and not “Zion” (וּמַה דְּאָמַר יְרוּשָׁלַם וְלָא צִיּוֹן)? Thus it must be, to subdue judgment that is found in her and to have mercy upon her (הָכִי אִצְטְרִיךְ, לְאַכְפְּיָיא לְדִינָא דְּאִשְׁתְּכַח בָּהּ, וּלְרַחֲמָא עָלָהּ).

And it was taught (וְתָאנָא): it is written (Devarim 11) “The eyes of Hashem your Elohim are upon it from the beginning of the year until the end of the year” (כְּתִיב, עֵינֵי ה׳ אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה). [This is] what is written “Righteousness lodged in her,” that in her are found decrees of judgment more than in all other places (הֲדָא הוּא דִכְתִיב צֶדֶק יָלִין בָּהּ, דְּבָהּ אִשְׁתְּכַחוּ גְּזָרֵי דְּדִינִין יָתִיר מִכָּל שְׁאָר אֲתָרֵי).p1-34

And for the time to come (וּלְזִמְנָא דְּאָתֵי), one eye of mercy shall be found in her (יִשְׁתְּכַּח בָּהּ עֵינָא חַד דְּרַחֲמֵי)—the eye of Atika of Atikin (עֵינָא דְּעַתִּיקָא דְּעַתִּיקִין). This is what is written (Yeshayahu 54) “And with great mercies will I gather you” (הֲדָא הוּא דִכְתִיב, וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ). Since it says “mercies,” what is “great” (כֵּיוָן דְּאָמַר רַחֲמִים, מַהוּ גְּדוֹלִים)? Rather, there are mercies and there are mercies (אֶלָּא אִית רַחֲמֵי, וְאִית רַחֲמֵי). The mercies of Atik of Atikin are called “great mercies” (רַחֲמֵי דְּעַתִּיק דְּעַתִּיקִין, אִינּוּן אִקְרוּן רַחֲמִים גְּדוֹלִים). The mercies of Ze’ir Anpin are called “mercies” plain (רַחֲמֵי דִּזְעֵיר אַנְפִּין, אִקְרוּן רַחֲמִים סְתָם). Some say: because in him are right and left, judgment and mercy (נ״א: מִשּׁוּם דְּאִית בֵּיהּ יְמִינָא וּשְׂמָאלָא, דִּינָא וְרַחֲמֵי). And because of this it is written “And with great mercies will I gather you”—this refers to Atik Yomin (וּבְגִין כָּךְ וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ, דְּעַתִּיק יוֹמִין).

It was taught (תָּאנָא): in these eyes (בְּהָנֵי עַיְינִין), from two colors among them, from the red and the black (בִּתְרֵין גַּוְונִין מִנַּיְיהוּ, בְּסוּמָקָא וְאוּכָמָא), two tears dwell (שָׁרָאן תְּרֵין דִּמְעִין). And when the Holy of Holies desires to have mercy upon Yisrael (וְכַד בָּעֵי קוּדְשָׁא דְּקוּדְשִׁין לְרַחֲמָא עַל יִשְׂרָאֵל), two tears descend (אָחִית תְּרֵין דִּמְעִין), to be sweetened in the great sea (לְאִתְבַּסְּמָא בְּיַמָּא רַבָּא). What is the great sea (מַאן יַמָּא רַבָּא)? The sea of supernal Chokhmah (יַמָּא דְּחָכְמְתָא עִלָּאָה). That is to say, they are washed in the river—Some say: in whiteness (כְּלוֹמַר דְּיִתְסְחוּן בְּנַהֲרָא, נ״א: בְּחוּוָרָא)—in the fountain that goes forth from the great Chokhmah (בְּמַבּוּעָא דְּנָפִיק מֵחָכְמָתָא רַבָּא), and has mercy upon Yisrael (וּמְרַחֵם לְהוּ לְיִשְׂרָאֵל).

The nose (חוֹטָמָא). It was taught in the Concealed Book (תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא): the nose of Ze’ir Anpin (חוֹטָמָא דִּזְעֵיר אַנְפִּין). In the nose is the partzuf recognized (בְּחוֹטָמָא אִשְׁתְּמוֹדַע פַּרְצוּפָא). In this nose the word is explained, as it is written (Shmu’el II 22) “Smoke went up in His nose, etc.” (בְּהַאי חוֹטָמָא אִתְפָּרְשָׁא מִלָּה דִּכְתִיב, עָלָה עָשָׁן בְּאַפּוֹ וְגוֹ׳). “Smoke went up in His nose” (עָלָה עָשָׁן בְּאַפּוֹ)—in this smoke were included fire and coals of burning (בְּהַאי תְּנָנָא, אִתְכְּלָלוּ אֶשָּׁא, וְגַחֲלֵי דְּנוּרָא). For there is no smoke without fire, and no fire without smoke (דְּלֵית תְּנָנָא בְּלָא אֶשָּׁא, וְלָא אֶשָּׁא בְּלָא תְּנָנָא). And all of them ascend—Some say: all of them are ignited (וְכֻלְּהוּ אִסְתְּלִיקוּ, נ״א: אִתְדַּלִּיקוּ)—and go forth from His nose (וְנָפְקֵי מֵחוֹטָמוֹי).

And it was taught (וְתָאנָא): when these three are joined, which are included in this smoke that goes forth from the nose (כַּד אִתְחַבָּרוּ תְּלַת אִלֵּין, דִּכְלִילָן בְּהַאי תְּנָנָא, דְּנָפִיק מֵחוּטָמָא), the nose contracts, and breathes, and there goes forth smoke, black and red, and between the two colors (אִתְקָמַט חוֹטָמָא, וְנָשִׁיב וְנָפִיק תְּנָנָא אוּכָמָא וְסוּמָקָא. וּבֵין תְּרֵי גְּוָונֵי). Some say: between two (נ״א: בֵּינֵי תְּרֵי). And we call it anger, wrath, and destruction (וְקָרֵינָן לֵיהּ, אַף וְחֵימָה וּמַשְׁחִית). And if you say, “Anger and wrath” it is written (Devarim 9) “For I was afraid of the anger and the wrath” (וְאִי תֵּימָא אַף וְחֵימָה כְּתִּיב, כִּי יָגוֹרְתִּי מִפְּנֵי הָאַף וְהַחֵימָה), these are the black smoke and the red smoke (דְּאִינּוּן תְּנָנָא אוּכָמָא וְסוּמָקָא). From where do we know “destruction” (מַשְׁחִית מְנָא לָן)? It is written (דִּכְתִיב): “Before Hashem destroyed Sodom and Amorah” (לִפְנֵי שַׁחֵת יְיָ אֶת סְדוֹם וְאֶת עֲמוֹרָה) (Bereshit 13). “Destroyed” refers to the Mashchit [Destroyer] (שַׁחֵת הַמַּשְׁחִית), with blazing, burning fire (בְּנוּרָא דָּלִיק מוֹקְדָא).

And it was taught (וְתָאנָא): five powers of Gevurah are in this Ze’ir Anpin (חָמֵשׁ גְּבוּרָאן אִינּוּן, בְּהַאי זְעֵיר אַנְפִּין). And they are elevated to one thousand and four hundred powers (וְאִסְתְּלָּקוּ לְאֶלֶף וְאַרְבַּע מְאָה גְּבוּרָאן). And they spread in His nose, in His mouth, in His arms, in His hands, in His fingers (וּמִתְפַּשְׁטָאן בְּחוֹטָמוֹי. בְּפוּמָא. בִּדְרוֹעוֹי. בִּידִין. בְּאֶצְבְּעִין). And because of this it is written (Tehillim 106) “Who can utter the mighty acts of Hashem?” (וּבְגִין כָּךְ כְּתִיב, מִי יְמַלֵּל גְּבוּרוֹת יְיָ). It is written here “mighty acts” (גְבוּרוֹת כְּתִיב), and it is written there (Divrei haYamim I 29) “Yours, Hashem, is the greatness and the might” (כְּתִיב הָכָא גְּבוּרוֹת, וּכְתִיב הָתָם לְךָ יְיָ הַגְּדוּלָה וְהַגְּבוּרָה). Rather, thus it was taught (אֶלָּא הָכִי תָּאנָא): when all these powers of Gevurah are joined together as one, it is called one Gevurah (כַּד אִתְחַבְּרָאן כֻּלְּהוּ גְּבוּרָאן כַּחֲדָא, אִתְקְרֵי גְּבוּרָה חֲדָא). And all these powers of Gevurah dwell to descend from His nose (וְכֻלְּהוּ גְּבוּרָאן, שְׁרִיאָן לְנַחְתָּא מֵחוֹטָמוֹי).

And from these are suspended one thousand and four hundred myriads for each one of them (וּמֵהַאי תַּלְיָין, אֶלֶף וְאַרְבַּע מְאָה רִבּוֹא, לְכָל חַד מִנַּיְיהוּ). And in this smoke that goes forth from His nose (וּבְהַאי תְּנָנָא דְּאַפִּיק מֵחוֹטָמוֹי), are suspended one thousand and four hundred—plus five—of the side of this Gevurah (תַּלְיָין אֶלֶף וְאַרְבַּע מְאָה [וְחָמֵשׁ] דִּסְטַר גְּבוּרָה דָּא). And all these powers of Gevurah depend upon this nose (וְכֻלְּהוּ גְּבוּרָאן תַּלְיָין מֵהַאי חוֹטָמָא), as it is written (Tehillim 145) “Generation to generation shall praise Your works, etc.” (דִּכְתִיב, דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וְגוֹ׳). And when this Gevurah begins (וְכַד שָׁארֵי גְּבוּרָה דָּא), all these powers of Gevurah blaze and rush (כֻּלְּהוּ גְּבוּרָאן מִתְלַהֲטָן וְשָׁטָאן). Some say: and they descend (נ״א: וְנַחְתִּין), until they descend to the “flaming sword that turns about” (עַד דְּנַחְתָּן לְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת). It is written (Bereshit 19) “For we are destroying this place” (כְּתִיב, כִּי מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה). And it is written (Bereshit 13) “Before Hashem destroyed Sodom and Amorah” (וּכְתִיב, לִפְנֵי שַׁחֵת יְיָ אֶת סְדוֹם וְאֶת עֲמוֹרָה). And it is written (Bereshit 19) “And Hashem rained upon Sodom and Amorah” (וּכְתִיב, וַיְיָ הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה).

Rather, thus it was taught (אֶלָּא הָכִי תָּאנָא): it was not enough for the wicked, but that they turn the attribute of mercy into the attribute of judgment (לֹא דַּיָּין לָרְשָׁעִים וְכוּ׳, אֶלָּא דִּמְהַפְּכֵי מִדַּת רַחֲמִים לְמִדַּת הַדִּין). And how do they turn [mercy to judgment] (וְהֵיאַךְ מְהַפְּכֵי), for it is written (Malakhi 3) “I, Hashem, I do not change” (וְהָא כְּתִיב, אֲנִי יְיָ לֹא שָׁנִיתִי)? Rather, whenever Atik of Atikin, the white head (אֶלָּא בְּכָל זִמְנָא דְּעַתִּיק דְּעַתִּיקֵי, רֵישָׁא חִוָּורָא), is revealed—Some say: the will of wills is revealed (נ״א: אִתְגַּלְיָיא רַעֲוָא דְּרַעֲוִין)—then are revealed great mercies, and they are found in everything (אִתְגַּלְיָין, רַחֲמִין רַבְרְבִין אִשְׁתְּכָחוּ בְּכֹלָּא). And at the time when it is not revealed (וּבְשַׁעֲתָא דְּלָא אִתְגַּלְיָיא), all the weapons—Some say: judgments (כָּל זַיְּינִין, נ״א: דִּינִין)—of Ze’ir Anpin are prepared, and as it were, mercy is made into judgment, by that Atika of all (דִּזְעֵיר אַפִּין זְמִינִין, וְכִבְיָכוֹל רַחֲמֵי, עָבִיד דִּינָא, הַהוּא עַתִּיקָא דְּכֹלָּא).

For it was taught (דְּתַנְיָא): when Atika of Atikin, the will of wills, is revealed (כַּד אִתְגַּלְיָיא עַתִּיקָא דְּעַתִּיקִין, רַעֲוָא דְּרַעֲוִין), all the lamps that are called by this name shine (כֻּלְּהוּ בּוֹצִינֵי דְּאִתְקְרוּן בִּשְׁמָא דָּא, נְהִירִין), and mercy is found in everything (וְרַחֲמֵי אִשְׁתְּכָחוּ בְּכֹלָּא). But at the time when the hidden of all hidden is not revealed (וּבְשַׁעֲתָא דְּלָא אִתְגְּלֵי טְמִירָא דִּטְמִירִין), and these lamps do not shine (וְלָא אִתְנַהֲרָן אִלֵּין בּוֹצִינֵי), judgments are aroused, and judgment is made (מִתְעָרִין דִּינִין, וְאִתְעָבִיד דִּינָא). Who causes this judgment (מַאן גָּרִים לְהַאי דִּינָא)? The will of wills not being revealed (רַעֲוָא דְּרַעֲוִין דְּלָא אִתְגְּלֵי). And because of this, the guilty turn mercy into judgment (וּבְגִין כָּךְ מְהַפְּכִין חַיָּיבַיָּא רַחֲמֵי לְדִינָא). And what is said here, “From Hashem from heaven” (Eikha 3) (וּמָה דְּאָמַר הָכָא, מֵאֵת יְיָ מִן הַשָּׁמָיִם), this is said regarding Ze’ir Anpin (בִּזְעֵיר אַפִּין אִתְּמַר). And what is the meaning of “from heaven”? Fire and water (וּמַשְׁמַע דִּכְתִּיב מִן הַשָּׁמָיִם, אֵשׁ וּמַיִם): mercy and judgment (רַחֲמֵי וְדִינָא), to bring forth one in whom there is no judgment at all (לְאַפָּקָא מַאן דְּלֵית בֵּיהּ דִּינָא כְּלָל).