Daf 289a (דַּף רפ״ט ע״א)
And that hidden head of the head of Atika which is not known (וְהַהוּא רֵישָׁא סְתִימָא דִּבְרֵישָׁא דְּעַתִּיקָא דְּלָא אִתְיְדַע), when it extends one beam [some say: one color] (כַּד פָּשִׁיט חַד טוּרְנָא [ס״א גּוּונָא]), which is prepared to shine (דְּהֲוָה מִתְתַּקָּן לְאִתְנַהֲרָא), it strikes into this brain [some say: forehead] (בָּטַשׁ בְּהַאי מוֹחָא [נ״א מִצְחָא]), and is engraved, and shines with many radiances (וְאִתְגְּלַף, וְאִתְנְהִיר בְּכַמָּה נְהִירִין), and produced and marked this engraving in this forehead (וְאַפִּיק וְאַרְשִׁים כְּבוֹסִיטָא דָּא, בְּהַאי מִצְחָא). And one light is inscribed in it, which is called Ratzon (Will) (וְאִתְרְשִׁים בֵּיהּ חַד נְהוֹרָא, דְּאִקְרֵי רָצוֹן). And this will spreads downward into the beard (וְהַאי רָצוֹן אִתְפְּשַׁט לְתַתָּא בְּדִיקְנָא), until the place where it is settled in the beard (עַד הַהוּא אֲתָר דְּמִתְיַשְּׁבָא בְּדִיקְנָא), and it is called Supernal Chesed (וְאִקְרֵי חֶסֶד עִלָּאָה). And this is “Notzer Chesed” (וְדָא אִיהוּ נוֹצֵר חֶסֶד). And in this will, when it is revealed, the masters of judgment look and are subdued (וּבְהַאי רָצוֹן כַּד אִתְגַּלְיָיא, מִסְתַּכְּלִין מָארֵי דְּדִינָא וּמִתְכַּפְיָין).
The eyes of the head of Atika Kadisha (עֵינוֹי דְּרֵישָׁא דְּעַתִּיקָא קַדִּישָׁא), two in one balance (תְּרֵין בְּחַד שְׁקִילָן), that look constantly and do not sleep (דְּאַשְׁגְּחִין תָּדִירָא, וְלָא נָאִים). As it is written, “Behold, He neither slumbers nor sleeps, the Guardian of Yisrael” (Psalms 121) (דִּכְתִיב, לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל). Holy Yisrael (יִשְׂרָאֵל קַדִּישָׁא). Because of this, it has no lids over the eyes, nor covering (בְּגִין כַּךְ לָא אִית לֵיהּ גְּבִינִין עַל עֵינָא, וְלָא כְּסוּתָא).
That brain is engraved and shines in three whitenesses of the eye [some say: of the eyes] (הַהוּא מוֹחָא אִתְגְּלִיף וְנָהִר בִּתְלַת חִוָּורִין דְּעֵילָא [נ״א דְּעֵינָא]), in the first whiteness the eyes of Ze’ir Anpin are whitened (בְּחִוָּורָא חֲדָא מִסְתַּחְיָין עַיְנִין דִּזְעֵיר אַנְפִּין), as it is written, “Washed with milk” (Song of Songs 5) (דִּכְתִיב, רוֹחֲצוֹת בֶּחָלָב). That is the first whiteness (דְּהוּא [נ״א בְּהַהוּא] חִוָּורָא קַדְמָאָה). And the other whitenesses whiten and shine to the other lamps (וּשְׁאַר חִוָּורִין אִסְתַּחְיָין וְנַהֲרִין לִשְׁאַר בּוֹצִינִין).
The brain is called the fountain of blessing (מוֹחָא אִקְרֵי נְבִיעָא דְּבִרְכָתָא), the fountain from which all blessings are found (נְבִיעָא דְּכָל בִּרְכָאן מִנֵּיהּ אִשְׁתְּכָחוּ). And because this brain flames in the three whitenesses of the eyes (וּבְגִין דְּהַאי מוֹחָא לָהִיט בְּג׳ חִוָּורִין דְּעֵינָא), in the eye blessing depends (בְּעֵינָא תָּלָא בֵּיהּ בִּרְכָתָא). As it is written, “He that has a good eye shall be blessed” (Proverbs 22) (דִּכְתִיב, טוֹב עַיִן הוּא יְבוֹרָךְ). For the whiteness of the eye depends upon the brain (דְּהָא בְּמוֹחָא תַּלְיָין חִוָּורוּ דְּעֵינָא). This eye, when it looks upon Ze’ir Anpin (הַאי עֵינָא כַּד אַשְׁגַּח בִּזְעֵיר אַנְפִּין), all the worlds are illuminated with joy [some say: all the faces shine together in joy] (עָלְמִין [ס״א אִתְנַהֲרָן אַנְפִּין כֻּלְּהוּ בְּחֵדוּ]) (אַנְהַרָן כֻּלְּהוּ בְּחֵדוּ). This eye is entirely right, and in it there is no left (עֵינָא דָּא, הוּא כֹּלָּא יְמִינָא, לֵית בֵּיהּ שְׂמָאלָא). The lower eyes are two, right and left, in two colors (עַיְינִין דְּתַתָּא, יְמִינָא וּשְׂמָאלָא, תְּרֵי, בִּתְרֵי גַּוְונִין).
In the concealment of the book I learned (בִּצְנִיעוּתָא דְּסִפְרָא אוֹלִיפְנָא), that the upper Yod, the lower Yod (דְּהָא יו״ד עִלָּאָה, יו״ד תַּתָּאָה). The upper Heh, the lower Heh (ה״א עִלָּאָה, ה״א תַּתָּאָה). The upper Vav, the lower Vav (וָ״ו עִלָּאָה, וָ״ו תַּתָּאָה). All these supernals depend in Atika (כָּל אִלֵּין עִלָּאִין, בְּעַתִּיקָא תַּלְיָין). The lower ones are in Ze’ir Anpin (תַּתָּאִין, בִּזְעֵיר אַנְפִּין אִינּוּן). They do not depend, but they are truly themselves (לָאו תַּלְיָין, אֶלָּא אִינּוּן מַמָּשׁ). And in Atika Kadisha they depend (וּבְעַתִּיקָא קַדִּישָׁא תַּלְיָין).
For the Name of Atika is hidden from all, and is not found (דְּהָא שְׁמָא דְּעַתִּיקָא אִתְכַּסְיָיא מִכֹּלָּא, וְלָא אִשְׁתְּכַח). But these letters depend in Atika (אֲבָל אִלֵּין אַתְוָון דְּתַלְיָין בְּעַתִּיקָא). In order that those below will endure (בְּגִין דְּיִתְקַיְּימוּן אִינּוּן דִּלְתַּתָּא). For if not so, they would not endure (דְּאִי לָאו הָכִי לָא יִתְקַיְּימוּן).
And because of this, the Holy Name is concealed and revealed (וּבְגִין כַּךְ, שְׁמָא קַדִּישָׁא סָתִים וְגַלְיָיא). That which is concealed is in correspondence with Atika Kadisha, concealed of all (הַהוּא דְּסָתִים לָקֳבְלֵיהּ דְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכֹלָּא). And that which is revealed-because it depends-[some say: that which is revealed because it depends in that which is revealed]-in Ze’ir Anpin (וְהַהוּא [אִתְגַּלְיָיא בְּגִינֵיהּ דְּתַלְיָיא] [ס״א דְּאִתְגַּלִי בְּגִינֵיהּ דְּהַהוּא דְּאִתְגַּלִי] [דְּתַלְיָיא] בִּזְעֵיר אַנְפִּין). And because of this, all blessings require concealment and revelation (וּבְגִין כַּךְ, כָּל בִּרְכָאן בַּעְיָין סָתִים וְגַלְיָיא). These are the concealed letters that depend in Atika Kadisha (אִלֵּין אַתְוָון סְתִימָן דְּתַלְיָין בְּעַתִּיקָא קַדִּישָׁא). They depend-why do they depend? Yod to sustain the Yod below (תַּלְיָין, אֲמַאי תַּלְיָין [תַּלְיָא] יו״ד לְקַיְּימָא יו״ד דִּלְתַּתָּא). Some say: indeed, in the skull, in the forehead, in the eyes the Yod depends (ס״א וַדַּאי בְּגוּלְגַּלְתָּא, בְּמִצְחָא, בַּעֲיֵינִין תַּלְיָא יו״ד). Some say: why? In Imma it depends, to sustain the Yod below (ס״א אֲמַאי, אִמָּא תַּלְיָא לְקַיְּימָא לִיו״ד דִּלְתַּתָּא).
The nose-in this nose, in the opening of the nostril in it, breath of life blows to Ze’ir Anpin (חוֹטָמָא, בְּהַאי חוֹטָמָא, בְּנוּקְבָּא דְּפַרְדַּשְׁקָא דְּבֵיהּ, נָשִׁיב רוּחָא דְּחַיֵּי לִזְעֵיר אַנְפִּין). And in this nose, in the opening of the nostril, the Heh depends, to sustain the other Heh below (וּבְהַאי חוֹטָמָא, בְּנוּקְבָּא דְּפַרְדַּשְׁקָא, תַּלְיָיא ה״א, לְקַיְּימָא ה״א אַחֲרָא דִּלְתַתָּא). And this spirit goes out from the concealed brain, and is called the spirit of life (וְדָא רוּחָא נָפִיק מִמּוֹחָא סְתִימָאָה, וְאִקְרֵי רוּחָא דְּחַיֵּי). And with this spirit, wisdom is destined to be known, in the time of King Messiah (וּבְהַאי רוּחָא, זְמִינִין לְמִנְדַּע חָכְמְתָא, בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא). As it is written, “And there shall rest upon him the Spirit of Hashem, the spirit of wisdom and understanding…” (Isaiah 11) (דִּכְתִיב, וְנָחָה עָלָיו רוּחַ יי׳ רוּחַ חָכְמָה וּבִינָה וְגוֹ׳). This nose-life from every side, perfect joy, soothing spirit, healing (הַאי חוֹטָמָא, חַיִּין מִכָּל סִטְרִין, חֵדוּ שְׁלֵימָא. נַחַת רוּחַ. אַסְוָותָא).
In the nose of Ze’ir Anpin, as we have established, it is written: “Smoke went up in His nose…” (II Samuel 22) (בְּחוֹטָמָא דִּזְעֵיר אַנְפִּין [כַּמָּה דְּאוֹקִימְנָא] כְּתִיב, עָלָה עָשָׁן בְּאַפּוֹ וְגוֹ׳). And here it is written: “And My praise I seal for you” (Isaiah 48) (וְהָכָא כְּתִיב, וּתְהִלָּתִי אֶחְטָם לָךְ). And in the book of Aggadah of the school of Rav Yeiva Sava, it is established: the Heh is in the mouth (וּבְסִפְרָא דְּאַגַּדְתָּא, דְּבֵי רַב יֵיבָא סָבָא, אוֹקִים, ה״א בְּפוּמָא). But here it is not sustained thus, and I did not join [some say: I was required] (וְהָכָא לָא מִתְקַיְּימָא הָכִי, וְלָא אִצְטָרְפָא [ס״א אִצְטְרִיכְנָא]), although in one ascent it rises (אַף עַל גַּב דִּבְחַד סַלְּקָא). Rather, in the Heh judgment depends, and judgment depends in the nose (אֶלָּא בְּהֵ״א דִּינָא תַּלְיָא, וְדִינָא בְּחוֹטָמָא תַּלְיָא). As it is written: “Smoke went up in His nose” (II Samuel 22) (דִּכְתִיב, עָלָה עָשָׁן בְּאַפּוֹ). And if you say, behold it is written: “And fire from His mouth devoured” (Psalms 18) (וְאִי תֵּימָא, הָא כְּתִיב, וְאֵשׁ מִפִּיו תֹּאכֵל). The essence of wrath depends in the nose (עִקָּרָא דְּרוּגְזָא בְּחוֹטָמָא תַּלְיָא).
All the Tikkunim of Atika Kadisha are arranged in the tranquil and concealed brain (כָּל תִּקּוּנִין דְּעַתִּיקָא קַדִּישָׁא, בְּמוֹחָא שָׁקִיט וְסָתִים מִתְתַּקְּנָן). And all the Tikkunim of Ze’ir Anpin are arranged in the lower Chokhmah (וְכָל תִּקּוּנִין דִּזְעֵיר אַנְפִּין, בְּחָכְמָה תַּתָּאָה מִתְתַּקְּנָן). As it is written: “You made them all with wisdom” (Psalms 104) (דִּכְתִיב, כֻּלָּם בְּחָכְמָה עָשִׂיתָ). And the Heh is certainly the totality of all (וְה״א כְּלָלָא דְּכֹלָּא וַדַּאי). What is the difference between this Heh and that Heh (מַה בֵּין ה״א לְה״א)? The Heh here, judgment is aroused from it (ה״א דְּהָכָא, דִּינָא אִתְּעַר מִנָּהּ). And here mercy within mercy (וּדְהָכָא רַחֲמֵי גּוֹ רַחֲמֵי).