Daf 138b (דַּף קל״ח ע״ב)

It was taught (תַּנְיָא): at the time that Yisrael cry out with a wail (בְּשַׁעֲתָא דְּצַוְוחִין יִשְׂרָאֵל בְּעָאקָא), and the hairs are revealed from above the ears (וְשַׂעְרֵי מִתְגַּלְיָין מֵעַל אוּדְנִין), then the voice enters into the ears (כְּדֵין עָיֵיל קָלָא בְּאוּדְנִין), into that opening that drips from the brain (בְּהַהוּא נוּקְבָּא דְּנָטִיף מִמּוֹחָא), and it gathers—Some say: and strikes—in the brain (וְכָנַשׁ [נ״א: וּבָטַשׁ] בְּמוֹחָא). And it goes forth into the nostrils (וְנָפִיק בְּנוּקְבֵי דְּחוֹטָמָא). And the nose is contracted and heated—Some say: contracted (וְאִתְזְעַר חוֹטָמָא, וְאִתְחַמָּם [נ״א: וְאִתְקַמֵּט])—and fire and smoke go forth from those nostrils (וְנָפִיק אֶשָּׁא וּתְנָנָא מֵאִינּוּן נוּקְבִין), and all the powers of Gevurah are aroused, and vengeance is made (וּמִתְעָרִין כָּל גְּבוּרָאן, וְעָבִיד נוּקְמִין). And before fire and smoke go forth from those nostrils (וְעַד לָא נָפְקִין מֵאִינּוּן נוּקְבִין אֶשָּׁא וּתְנָנָא), that voice ascends above and strikes in the head of the brain—Some say: in the beginning of the brain (סָלִיק הַהוּא קָלָא לְעֵילָּא, וּבָטַשׁ בְּרֵיחָא דְּמוֹחָא [נ״א: בְּרֵישָׁא בְּמוֹחָא])—and two tears stream forth from the eyes (וְנַגְדִּין תְּרֵין דִּמְעִין מְעַיְּינִין). And smoke and fire go forth from His nostrils, through that voice that caused them to go out (וְנָפַק מִנְּחִירוֹי תְּנָנָא וְאֶשָׁא, בְּהַהוּא קָלָא דְּנָגִיד לוֹן לְבַר).

In that voice which enters the ears (בְּהַהוּא קָלָא דְּעָיִיל בְּאוּדְנִין), all of this is drawn and aroused—Some say: mixed (אִתְמַשְּׁכָאן וּמִתְּעָרָן [נ״א: מִתְעָרְבִין] כּוּלֵי הַאי)—because of this it is written (Bemidbar 11) “And Hashem heard, and His anger was kindled, and the fire of Hashem burned among them” (בְּגִין כַּךְ כְּתִיב, וַיִּשְׁמַע יְיָ וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יְיָ). In that hearing of that voice, the brain is aroused (בְּהַהִיא שְׁמִיעָה דְּהַהוּא קָלָא, אִתְּעַר מוֹחָא).

It was taught (תָּנָא): it is written (Daniel 9) “Incline, my God, Your ear” (כְּתִיב, הַטֵּה אֱלֹהַי אָזְנְךָ). That is to say: bend—Some say: the ears (כְּלוֹמַר אַרְכִּין [נ״א: אוּדְנִין]). Six hundred thousand myriads are the masters of slander, that depend upon these ears (שִׁית מְאָה אֶלֶף רִבּוֹא אִינּוּן מָארֵיהוֹן דְּגַדְפִין, דְּתַּלְיָין בְּאִלֵּין אוּדְנִין). And all are called “the ears of Hashem” (וְכֹלָּא אִתְקְרוּן אָזְנֵי יְיָ). And what is said “Incline, Hashem, Your ear”—this is said of Ze’ir Anpin (וּמַה דְּאִתְּמַר, הַטֵּה יְיָ אָזְנְךָ, אָזְנְךָ בִּזְעֵיר אַפִּין אִתְּמַר).

From the side of one cavity of the brain, the ears depend (מִסִּטְרָא דְּחַד חַלָּלָא דְּמוֹחָא תַּלְיָין אוּדְנִין). And from the fifty gates that go forth from that cavity (וּמֵחַמְשִׁין תַּרְעִין דְּנָפְקִין מֵהַהוּא חַלָּלָא), this is one gate that extends and goes forth and opens into that opening of the ear (דָּא הוּא [נ״א: אִית] תַּרְעָא חַד, דְּנָגִיד וְנָפִיק וְאִתְפְּתַח בְּהַהוּא נוּקְבָּא דְּאוּדְנָא). As it is written (Iyov 34) “For the ear tests words” (דִּכְתִיב, כִּי אֹזֶן מִלִּין תִּבְחָן). And it is written (Tehillim 7) “He tests the hearts and kidneys” (וּכְתִיב, וּבוֹחֵן לִבּוֹת וּכְלָיוֹת). And from the side of the spreading of that cavity, of the fifty gates that spread into the body (וּמִסִּטְרָא דְּאִתְפַּשְּׁטוּתָא דְּהַהוּא חַלָּלָא, דְּחַמְשִׁין תַּרְעִין דְּאִתְפַּשְּׁטוּתָא בְּגוּפָא), in the place where the heart begins (בַּאֲתָר דְּלִבָּא שַׁארֵי), this cavity of fifty gates spreads (מִתְפָּשַּׁט הַהוּא חַלָּלָא דְּחַמְשִׁין תַּרְעִין). And in the ear it is called “testing” (וְאוּדְנָא קָרֵי בֵּיהּ בְּחִינָה), and in the heart it is called “testing” (וּבְלִבָּא קָרֵי בֵּיהּ בְּחִינָה), because from one place they spread (מִשּׁוּם דְּמֵאֲתָר חַד מִתְפַּשְּׁטִין). Some say: in the hole of the ear (נ״א: בְּהַהוּא נוּקְבָּא דְּאוּדְנָא), and from the side of the extension of that Chalal (וּמִסִּטְרָא דְּאִתְפַּשְּׁטוּתָא דְּהַהוּא חַלָּלָא), which spreads through the fifty gates (דְּחַמְשִׁין תַּרְעִין), it extends into the body (אִתְפַּשַּׁט בְּגוּפָא), in the place where the heart resides (בַּאֲתָר דְּלִבָּא שַׁארֵי). And because of this, in the ear it is called Bechinah (וְעַל דָּא בְּאוּדְנָא קָרֵי בֵּיהּ בְּחִינָה), and in the heart it is called Bechinah (Testing) (וּבְלִבָּא קָרֵי בֵּיהּ בְּחִינָה), as it is written: “For the ear tests words” (Job 34) (דִּכְתִיב: כִּי אֹזֶן מִלִּין תִּבְחָן), and it is written: “Tester of hearts and kidneys” (Jeremiah 11) (וְכְתִיב: בּוֹחֵן לִבּוֹת וּכְלָיוֹת), because from one place they extend (מִשּׁוּם דְּמֵאֲתָר חַד מִתְפַּשְּׁטִין).

It was taught in the Concealed Book (תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא): just as this ear discerns between good and evil (כְּמָה דְּאוּדְנָא דָּא אַבְחִן בֵּין טַב וּבֵין בִּישׁ), so is everything (כַּךְ כֹּלָּא). For in Ze’ir Anpin there is the side of good and evil (דְּבִזְעֵיר אַפִּין אִית סִטְרָא דְּטָב וּבִישׁ), right and left (יְמִינָא וּשְׂמָאלָא), mercy and judgment (רַחֲמֵי וְדִינָא). And this ear is included in the brain (וְהַאי אוּדְנָא כְּלִיל בְּמוֹחָא). And because it is included in the brain and in one cavity (וּמִשּׁוּם דְּאִתְכְּלִיל בְּמוֹחָא וּבַחֲלָלָא חַד), it is included in the voice that enters into it (אִתְכְּלִיל בְּקָלָא דְּעָיִיל בֵּיהּ). And in the ear it is called hearing (וּבְאוּדְנָא קָרֵי בֵּיהּ שְׁמִיעָה). And in hearing, Binah is included (וּבִשְׁמִיעָה אִתְכְּלִיל בִּינָה). “Shema”—that is to say, understand (שְׁמַע: כְּלוֹמַר, הָבֵן). It is found—Some say: and behold (אִשְׁתְּכַח [נ״א: וְאִסְתַּכַּל])—that everything is balanced in one scale (דְּכֹלָּא בְּחַד מַתְקְלָא אִתְקַל). And these words are given to their masters, to hear, to see, and to know (וּמִלִּין אִלֵּין לְמָארֵיהוֹן דְּמָארִין אִתְיְהָבָן, לְמִשְׁמַע וּלְאִסְתַּכְּלָא וּלְמִנְדַּע).

Come and see (תָּא חֲזֵי): it is written (Chavakuk 3) “Hashem, I heard Your report and I feared, etc.” (כְּתִיב, יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי וְגוֹ׳). This verse is made known (הַאי קְרָא אִשְׁתְּמוֹדַע): when the holy prophet—Some say: the faithful prophet (דְּכַד נְבִיאָה קַדִּישָׁא [נ״א: מְהֵימְנָא])—heard, and beheld, and knew, and stood upon these Tikkunim (שָׁמַע, וְאִסְתָּכַּל, וְיָדַע, וְקָאִים עַל תִּקּוּנִין אִלֵּין), it is written “I feared” (כְּתִיב יָרֵאתִי). There it is fitting to fear and to be broken before Him (תַּמָּן יָאוּת הוּא לְדַחֲלָא וּלְאִתְבָּר קַמֵּיהּ). This is said of Ze’ir Anpin (הַאי בִּזְעֵיר אַפִּין אִתְּמַר).

When he beheld and knew, what is written (כַּד אִסְתָּכַּל וְיָדַע, מַה כְּתִיב)? “Hashem, Your work—in the midst of years revive it” (Chavakuk 3) (יְיָ פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ). This is said regarding Atik Yomin (הַאי לְעַתִּיק יוֹמִין אִתְּמַר). And in every place where it is found “Hashem, Hashem” with Yod-Hei twice, or with alef-dalet and Yod-Hei (וּבַכֹּל אֲתָר דְּיִשְׁתְּכַח, יְיָ יְיָ, בְּיו״ד ה״א תְּרֵי זִמְנֵי, אוֹ בְּאָלֶף דָּלֶ״ת וְיו״ד ה״א), one is for Ze’ir Anpin and one for Atika of Atikin (חַד לִזְעֵיר אַנְפִּין, וְחַד לְעַתִּיקָא דְּעַתִּיקִין). And even though all is one, they are called one Name (וְאַף עַל גַּב דְּכֻלְּהוּ חַד, וְחַד שְׁמָא אִקְרוּ). And we have learned (וְתָנֵינָן): when is the Name called complete (אֵימָתַי אִקְרֵי שֵׁם מָלֵּא)? At the time it is written “Hashem Elohim” (בְּזִמְנָא דִּכְתִיב יְיָ אֱלֹהִים). For this is the complete Name of Atik of all, and of Ze’ir Anpin (דְּהַאי הוּא שֵׁם מָלֵּא דְּעַתִּיק דְּכֹלָּא, וְדִזְעֵיר אַנְפִּין). And all is called the complete Name (וְכֹלָּא הוּא שֵׁם מָלֵּא אִקְרֵי). And the rest are not called the complete Name, as we have established: (Bereshit 2) “And Hashem Elohim planted” (וּשְׁאַר לָא אִקְרֵי שֵׁם מָלֵּא, כְּמָה דְּאוֹקִימְנָא, וַיִּטַּע יְיָ אֱלֹהִים)—this is the complete Name in the planting of the garden (שֵׁם מָלֵּא בִּנְטִיעוֹת גִּנְתָּא). And in every place “Hashem Elohim” is called the complete Name (וּבְכָל אֲתָר, יְיָ אֱלֹהִים, אִתְקְרֵיא שֵׁם מָלֵּא). “Hashem Hashem”—all is included together (יְיָ יְיָ, כֹּלָּא הוּא בִּכְלָלָא). And at that time mercies are aroused in everything (וְהַהוּא זִמְנָא אִתְּעָרוּן רַחֲמִין בְּכֹלָּא).

“Hashem, Your work—in the midst of years revive it” (Chavakuk 3) (יְיָ פָּעָלְךָ בְּקֶרֶב שָׁנִים חַיֵּיהוּ)—this is said of Atik Yomin (לְעַתִּיק יוֹמִין אִתְּמַר). Who is “Your work” (מַאן פָּעָלְךָ)? Ze’ir Anpin (זְעֵיר אַנְפִּין). “In the midst of years”—these are the primordial years, that are called “days of old” (בְּקֶּרֶב שָׁנִים, אִינּוּן שָׁנִים קַדְמוֹנִיּוֹת, דְּאִקְרוּן יְמֵי קֶדֶם), and are not called “years of the world” (וְלָא אִקְרוּן שְׁנוֹת עוֹלָם). Primordial years are the “days of old” (שָׁנִים קַדְמוֹנִיּוֹת אִינּוּן יְמֵי קֶדֶם). “Years of the world” are the “days of the world” (שְׁנוֹת עוֹלָם אִלֵּין יְמֵי עוֹלָם). And here, “in the midst of years”—what years (וְהָכָא בְּקֶרֶב שָׁנִים, מַאן שָׁנִים)? Primordial years (שָׁנִים קַדְמוֹנִיּוֹת). “Revive it”—for whom (חַיֵּיהוּ לְמַאן)? Revive it for Ze’ir Anpin (חַיֵּיהוּ לִזְעֵיר אַנְפִּין). For all his radiance is established from those primordial years (דְּכָל נְהִירוּ דִּילֵיהּ מֵאִינּוּן שָׁנִים קַדְמוֹנִיּוֹת אִתְקָיָּימוּ). And because of this it is said “revive it” (וּבְגִין כָּךְ אָמַר חַיֵּיהוּ).

“In wrath remember mercy” (Chavakuk 3) (בְּרוֹגֶז רַחֵם תִּזְכּוֹר)—this refers to that supernal Chesed of Atika of Atikin (לְהַהוּא חֶסֶד עִלָּאָה דְּעַתִּיקָא דְּעַתִּיקִין), in which mercy is aroused upon all (דְּבֵיהּ אִתְּעַר רַחֲמִין לְכֹלָּא), for whoever seeks mercy and for whomever is fitting to receive mercy (לְמַאן דְּבָעֵי לְרַחֲמָא, וּלְמַאן דְּיֵאוֹת לְרַחֲמָא).

It was taught (תָּאנָא): Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), I call to witness upon me the heavens and all those who stand over us (אַסְהַדְנָא עָלַי שְׁמַיָא, וּלְכָל אִלֵּין דְּעָלָנָא קַיְימִין), that these words bring joy in all the worlds (דְּחַדָּאן מִלִּין אִלֵּין, בְּכֻלְּהוּ עָלְמִין). And they bring joy within my heart (וְחַדָּאן בְּלִבָּאִי מִלָּי). And within the supernal curtain that is spread over us (וּבְגוֹ פָּרוֹכְתָּא עִלָּאָה דִּפְרִיסָא עֲלָנָא), they are concealed and ascend, and Atika of all conceals them, and hides them from everything (מִתְטַמְּרִין, וְסַלְּקִין, וְגָנִיז לְהוּ עַתִּיקָא דְּכֹלָּא, גָּנִיז וְסָתִים מִכֹּלָּא). And when I began to speak (וְכַד שָׁרֵינָא לְמַלְּלָא), my friends did not know that all these holy words are aroused here (לָא הֲווֹ יַדְעִין חַבְרַיָּא, דְּכָל הָנֵי מִלִּין קַדִּישִׁין מִתְעָרִין הָכָא). Blessed is your portion, my friends, here (זַכָּאָה חוּלָקֵיכוֹן חַבְרַיָּיא דְּהָכָא). And blessed is my portion with you, in this world and in the World to Come (וְזַכָּאָה חוּלָקִי עִמְּכוֹן, בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).