Daf 289b (דַּף רפ״ט ע״ב)

In the beard of Atika Kadisha hangs all the preciousness of all (בְּדִיקְנָא דְּעַתִּיקָא קַדִּישָׁא, תַּלְיָא כָּל יְקִּירוּ דְּכֹלָּא). It is called the Mazal of all (מַזָּלָא דְּכֹלָּא אִקְרֵי). From this beard, the precious Mazal [some say: from this precious Mazal] of all precious ones (מֵהַאי דִּיקְנָא, מַזָּלָא יַקִּירוּתָא [נ״א מֵהַאי מַזָּלָא יַקִּירָא] [מִמַּזָּלָא יַקִּירָא] דְּכָל יַקִּירִין), the supernal and lower Mazalot (מַזָּלֵי עִלָּאֵי וְתַתָּאֵי). All of them look to that Mazal (כֻּלְּהוּ מַשְׁגִּיחִין לְהַהוּא מַזָּלָא). In this Mazal depends the life of all, the sustenance of all (בְּהַאי מַזָּלָא תַּלְיָיא חַיֵּי דְּכֹלָּא, מְזוֹנֵי דְּכֹלָּא). In this Mazal depend heaven and earth, the rains of will (בְּהַאי מַזָּלָא תַּלְיָין שְׁמַיָּא וְאַרְעָא. גִּשְׁמִין דְּרַעֲוָא). In this Mazal is the providence of all (בְּהַאי מַזָּלָא, אַשְׁגָּחוּתָא דְּכֹלָּא). In this Mazal depend all hosts above and below (בְּהַאי מַזָּלָא תַּלְיָין כָּל חַיָּילִין עִלָּאִין וְתַתָּאִין).

Thirteen fountains of anointing oil of great goodness depend upon the beard of this precious Mazal (תְּלַת עֲשַׂר נְבִיעִין, דְּמִשְׁחָא דִּרְבוּתָא טָבָא, תַּלְיָין בְּדִיקְנָא דְּמַזָּלָא יַקִּירָא דָּא). And all of them flow into Ze’ir Anpin (וְכֻלְּהוּ נָפְקִין לִזְעֵיר אַנְפִּין). Do not say all of them, but nine of them are found in Ze’ir Anpin, to subdue judgments (לָא תֵּימָא כֻּלְּהוּ, אֶלָּא תִּשְׁעָה מִנַּיְיהוּ, מִשְׁתַּכְּחָן בִּזְעֵיר אַנְפִּין, לְאַכְפְּיָיא דִּינִין). And this Mazal hangs in balance until the navel (וְכַד הַאי מַזָּלָא, תַּלְיָיא בְּשִׁקּוּלָא עַד טַבּוּרָא). All sanctities of sanctities of holiness depend upon it (כָּל קִדּוּשֵׁי קִדּוּשִׁין דִּקְדוּשָּׁא בֵּיהּ תַּלְיָין). In this Mazal extends the extension of the supernal crown of smoke (בְּהַאי מַזָּלָא, פָּשִׁיט פְּשִׁיטוּתָא דְּקוּטְרָא עִלָּאָה). That head of all heads, which is not known, and not recognized, and not known by supernal and lower beings (הַהוּא רֵישָׁא דְּכָל רֵישִׁין, דְּלָא אִתְיְדַע, וְלָא אִשְׁתְּמוֹדַע, וְלָא יַדְעִין עִלָּאִין וְתַתָּאִין). Therefore all depends upon this Mazal (בְּגִין כַּךְ כֹּלָּא בְּהַאי מַזָּלָא תַּלְיָיא).

In this beard, the three heads that I have said spread forth (בְּדִיקְנָא דָּא, ג׳ רֵישִׁין דַּאֲמֵינָא, מִתְפַּשְּׁטָן). And all of them are joined in this Mazal, and are found in it (וְכֻלְּהוּ מִתְחַבְּרָן בְּהַאי מַזָּלָא, וּמִשְׁתַּכְחִין בֵּיהּ). And because of this, all preciousness of preciousness depends upon this Mazal (וּבְגִין כַּךְ, כָּל יְקִירוּ דְּיַקִירוּתָא, בְּהַאי מַזָּלָא תַּלְיָיא). All these letters that depend in this Atika, all of them depend in this beard, and are joined in this Mazal, and depend in it, to sustain other letters (כָּל אִלֵּין אַתְוָון דְּתַלְיָין בְּהַאי עַתִּיקָא, כּוּלְהוּ תַּלְיָין בְּהַאי דִּיקְנָא, וּמִתְחַבְּרָן בְּהַאי מַזָּלָא, וְתַלְיָין בֵּיהּ, לְקַיְּימָא אַתְוָון אַחֲרָנִין). For if these letters did not ascend in Atika, these others would not endure (דְּאִלְמָלֵי לָא סְלִיק אִלֵּין אַתְוָון בְּעַתִּיקָא, לָא קַיְימִין אִלֵּין אַחֲרָנִין). And because of this Moshe said, when it was necessary: “Hashem, Hashem” two times, and separated a pause within them (וּבְגִין כַּךְ אָמַר מֹשֶׁה כַּד אִצְטְרִיךְ, יי׳ יי׳, תְּרֵי זִמְנֵי, וּפָסִיק טַעֲמָא בְּגַוַּויְיהוּ). For all depends upon the Mazal (דְּהָא בְּמַזָּלָא תַּלְיָיא כֹּלָּא). From this Mazal the supernals and the lowers are covered and subdued before it (מֵהַאי מַזָּלָא, מִתְכַּסְּפֵי עִלָּאֵי וְתַתָּאֵי, וּמִתְכַּפְיָין קַמֵּיהּ). Happy is his portion who merits this (זַכָּאָה חוּלָקֵיהּ מַאן דְּזָכֵי לְהַאי).

This Atika Kadisha [Holy Ancient One], concealed of all concealed (הַאי עַתִּיקָא קַדִּישָׁא, סְתִּימָא דְּכָל סְתִימִין), is not mentioned and is not found (לָא אַדְכַּר, וְלָא אִשְׁתְּכַח). And because it is the supernal head of all supernals (וּבְגִין דְּאִיהוּ רֵישָׁא עִלָּאָה לְכָל עִלָּאִין), it is not mentioned (לָא אִדְכַּר), except as one head, without a body, to sustain all (בַּר רֵישָׁא חֲדָא, בְּלָא גּוּפָא, לְקַיְּימָא כֹּלָּא).

And this [another version: of all concealed] [another version: because it is] the [supernal] head of all supernals (וְהַאי [נ״א דְּכָל סְתִימִין] [ס״א בְּגִין דְּאִיהוּ] רֵישָׁא [עִלָּאָה] עִלָּאִין לְכָל עִלָּאִין), is not mentioned (לָא אַדְכַּר), except as one head, without a body, to sustain all (אֶלָּא רֵישָׁא חֲדָא, בְּלָא גּוּפָא, לְקַיְּימָא כֹּלָּא). And it is hidden, concealed, and stored away from all (וְהוּא טָמִיר וְסָתִים וְגָנִיז מִכֹּלָּא).

Its rectifications are rectified in that concealed brain of all (תִּקּוּנוֹי אִתְתָּקְּנָן, בְּהַהוּא מוֹחָא סְתִימָאָה דְּכֹלָּא), which spreads forth and rectifies all (דְּאִתְפְּשַׁט וְאִתְתַּקַּן כֹּלָּא), and from it issues Supernal Chesed [Kindness] (וְנָפִיק חֶסֶד עִלָּאָה). And Supernal Chesed [Kindness] spreads forth, is rectified, and all is included in this concealed brain (וְחֶסֶד עִלָּאָה אִתְפָּשַׁט וְאִתָּקַן וְאִתְכְּלִיל כֹּלָּא בְּמוֹחָא סְתִימָאָה דָּא).

When this whiteness is rectified in this radiance (כַּד אִתְתְּקַן חִוָּורָא דָּא בִּנְהִירוּ דָּא), the one who strikes strikes this brain, and it is illumined (בָּטַשׁ מַאן דְּבָטַשׁ, בְּהַאי מוֹחָא וְאִתְנְהִיר). And another brain depends upon the precious Mazal (וְתַלְיָיא מִמַּזָּלָא יַקִּירָא מוֹחָא אַחֲרָא), which spreads forth and shines through thirty-two paths (דְּאִתְפְּשַׁט וְנָהִיר לִתְלָּתִין וּתְרֵין שְׁבִילִין). When it is illumined (כַּד אִתְנְהִיר), it shines from the precious Mazal (נָהִיר מִמַּזָּלָא יַקִּירָא).

The three supernal heads are illumined (אִתְנְהִירוּ ג׳ רֵישִׁין עִלָּאִין): two heads, and one that includes them (תְּרֵין רֵישִׁין, וְחַד דְּכָלִיל לוֹן). And they depend upon the Mazal, and are included in it (וּבְמַזָּלָא תַּלְיָין, וְאִתְכְּלִילָן בֵּיהּ). From here the preciousness of the beard begins to be revealed (מִכָּאן שָׁארֵי לְאִתְגַּלְיָיא יָקִירוּ דְּדִיקְנָא), which is the concealed Mazal (דְּאִיהוּ מַזָּלָא סְתִימָאָה).

And they are rectified within it (וְאִינּוּן מִתְתָּקְנָן בֵּיהּ). Just as Atika Kadisha [the Holy Ancient One] is crowned with three heads (כְּמָה דְּעַתִּיקָא קַדִּישָׁא תְּלַת רֵישִׁין מִתְעַטְּרִין בֵּיהּ), so too all is in three heads (הָכִי כֹּלָּא בִּתְלַת רֵישִׁין). And when they are illumined (וְכַד אִתְנָהֲרָן), they all depend upon one another in three heads (תַּלְיָין כֻּלְּהוּ דָּא בְּדָא בִּתְלַת רֵישִׁין): two from two sides, and one that includes them (תְּרֵין מִתְּרֵין סִטְרִין, וְחַד דְּכָלִיל לוֹן). And if you should say: Who is Atika Kadisha [the Holy Ancient One]? (וְאִי תֵּימָא, מַאן עַתִּיקָא קַדִּישָׁא).

Come and see, above, above, there is that which is not known, and not recognized, and not inscribed (תָּא חֲזֵי, לְעֵילָּא לְעֵילָּא, אִית דְּלָא אִתְיְדַע, וְלָא אִשְׁתְּמוֹדַע, וְלָא אִתְרְשִׁים). And it includes all, and two heads are included in it [some say: depend in it] (וְהוּא כָּלִיל כֹּלָּא, וּתְרֵין רֵישִׁין בֵּיהּ כְּלִילָן [ס״א תַּלְיָין]). And then all is arranged thus, one (וּכְדֵין כֹּלָּא [חֲדָא] הָכִי אִתְתְּקַן). And that is not in number, nor in generality, nor in reckoning, but in the will of the heart (וְהַהוּא לָאו בְּמִנְיָינָא, וְלָא בִּכְלָלָא, וְלָא בְּחוּשְׁבָּן, אֶלָּא בִּרְעוּתָא דְּלִבָּא). Concerning this it is said: “I said, I will guard my ways, that I sin not with my tongue” (Psalms 39) (עַל דָּא אִתְּמַר, אָמַרְתִּי אֶשְׁמְרָה דְּרָכַי מֵחֲטֹא בִלְשׁוֹנִי).

The place of beginning is found from Atika Kadisha, which shines from the Mazal (אֲתָר דְּשֵׁירוּתָא אִשְׁתְּכַח, מֵעַתִּיקָא קַדִּישָׁא, דְּאִתְנְהִיר מִמַּזָּלָא), it is the radiance of Chokhmah, which spreads into thirty-two limbs (הוּא נְהִירוּ דְּחָכְמְתָּא, דְּאִתְפְּשַׁט לִתְלָּתִין וּתְרֵין עִיבָר). And it goes out from that concealed brain, from the radiance in it (וְנָפְקָא מֵהַהוּא מוֹחָא סְתִימָאָה, מִנְּהִירוּ דְּבֵיהּ). And what Atika Kadisha shines in the beginning [some say: in Chokhmah], this is it (וּמַה דְּעַתִּיקָא קַדִּישָׁא נָהִיר בְּקַדְמִיתָא [ס״א בְּחָכְמְתָּא], דָּא הִיא). And the beginning is from what is revealed, and is made into three heads, and one head includes them (וְשֵׁירוּתָא מִמָּה דְּאִתְגַּלְיָיא הֲוֵי, וְאִתְעָבִיד לִתְלַת רֵישִׁין, וְרֵישָׁא חֲדָא כָּלִיל לוֹן). And these three spread into Ze’ir Anpin, and from these all shine (וְאִלֵּין תְּלַת מִתְפַּשְּׁטָן לִזְעֵיר אַנְפִּין, וּמֵאִלֵּין נַהֲרִין כֹּלָּא).

This Chokhmah was engraved, and brought forth one river which flows and goes out to water the garden, and enters [some say: and they enter] into the head of Ze’ir Anpin (אִתְגְּלִיף הַאי חָכְמְתָּא, וְאַפִּיק חַד נַהֲרָא, דְּנָגִיד וְנָפִיק לְאַשְׁקָאָה גִּנְתָּא, וְעָיִּיל [נ״א וְעָיִּילַן] בְּרֵישָׁא דִּזְעֵיר אַנְפִּין). And it became one brain, and from there it draws and flows into the whole body, and waters all those plantings (וְאִתְעָבִיד חַד מוֹחָא, וּמִתַּמָּן אִתְמְשִׁיךְ וְנָגִיד בְּכָל גּוּפָא, וְאַשְׁקֵי כָּל אִינּוּן נְטִיעָאן). This is what is written, “And a river went out from Eden to water the garden…” (Bereshit 2) (הֲדָא הוּא דִּכְתִיב, וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגוֹ׳). Again, this Chokhmah was engraved, and was drawn, and entered into the head of Ze’ir Anpin, and became another brain (תּוּ אִתְגְּלִיף הַאי חָכְמְתָּא, וְאִתְמְשַׁךְ וְעָיִיל בְּרֵישָׁא דִּזְעֵיר אַנְפִּין, וְאִתְעָבִיד מוֹחָא אַחֲרָא [הַהוּא אַחֲרָא]).

That radiance which is drawn from it (הַהוּא נְהִירוּ דְּאִתְמַשְּׁכָא מִנֵּיהּ)—these two extensions were engraved (אִלֵּין תְּרֵין מְשִׁיכָן אִתְגְּלִיפוּ), and are joined in one head of the depth of the well (מִתְחַבְּרָן בְּחַד רֵישָׁא דְּעָמִיקָא דְּבֵירָא), as it is written: “By His knowledge the depths were broken up” (דִּכְתִיב, בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ) (Proverbs 3).

And it enters into the head of Ze’ir Anpin, and became another brain, and from there it is drawn and enters into the body, and fills all those chambers and corridors of the body (וְעָיִּיל בְּרֵישָׁא דִּזְעֵיר אַנְפִּין, וְאִתְעָבִיד מוֹחָא אַחֲרָא, וּמִתַּמָּן אִתְמְשִׁיךְ וְעָיִּיל לְגוֹ גּוּפָא, וּמַלְיָיא כָּל אִינּוּן אִדָּרִין וְאַכְסַדְרִין דְּגוּפָא). This is what is written, “And by knowledge the chambers shall be filled” (Proverbs 24) (הֲדָא הוּא דִּכְתִיב, וּבְדַעַת חֲדָרִים יִמָּלְאוּ).