Daf 292b (דַּף רצ״ב ע״ב)

And behold, in the book of Aggadta of Rav Hamnuna Sava, it was stated (וְהַא בְּסִפְרָא דְּאַגַּדְתָּא דְּרַב הַמְנוּנָא סָבָא אִתְּמַר), and he reigned in his stead, Hadar (וַיִּמְלוֹךְ תַחְתָּיו הֲדַר) (Bereshit 36). Hadar certainly (הֲדַר וַדַּאי), as you say (כְּמָה דְאַתְּ אָמֵר), a fruit of a beautiful tree (פְּרִי עֵץ הָדָר) (Leviticus 23). And the name of his wife was Meheitav’el (וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל), as you say (כְּמָה דְאַתְּ אָמֵר), branches of palm trees (כַּפּוֹת תְּמָרִים) (Leviticus 23). And it is written (וּכְתִיב), the Tzaddik shall flourish like the palm tree (צַדִּיק כַּתָּמָר יִפְרָח) (Psalms 92), this is male and female (דְּאִיהִי דְּכַר וְנוּקְבָּא). This one is called daughter of Matred (הַאי אִתְקְרִיאַת בַּת מַטְרֵד), daughter of that place from which all are driven to cleave (בַּת מֵהַהוּא אֲתָר דְּטַרְדִין כֹּלָּא לְאִתְדַּבְּקָא), and that place is called Father (וְאִקְרֵי אָב). And it is written (וּכְתִיב), man does not know its value, nor is it found in the land of the living (לֹא יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִּמָּצֵא בְּאֶרֶץ הַחַיִּים) (Job 28).

Another explanation (דָּבָר אַחֵר): daughter of Imma [Mother] (בַּת מֵאִמָּא); from her side judgments are joined (דְּמִסִּטְרָהָא מִתְאַחֲדִין דִּינִין), which drive away all (דְּטַרְדִין לְכֹלָּא). Daughter of Mei Zahav [Waters of Gold] (בַּת מֵי זָהָב), who nurses from two faces (דְּיָנְקָא בִּתְרֵין אַנְפִּין), which shine in two colors (דִּנְהִירוּ בִּתְרֵין גַּוְונִין): in Chesed [Kindness] and in Din [Judgment] (בְּחֶסֶד וּבְדִינָא).

Before the world was created (עַד לָא אִבְרֵי עָלְמָא), they did not gaze face to face (לָא הֲווֹ מַשְׁגִּיחִין אַנְפִּין בְּאַנְפִּין). And because of this (וּבְגִין כַּךְ), the primordial worlds were destroyed (עָלְמִין קַדְמָאֵי אִתְחֲרָבוּ), and the primordial worlds were made without Tikkun [rectification] (וְעָלְמִין קַדְמָאֵי בְּלָא תִּקּוּנָא אִתְעָבִידוּ). And that which was not in Tikkun [rectification] (וְהַהוּא דְּלָא הֲוָה בְּתִקּוּנָא) is called sparks, Nitzotzin [sparks] (אִקְרֵי זִיקִין נִצוֹצִין).

Like this craftsman (כְּהַאי אוּמָנָא), a smith, Martzefa [smith] (מַרְצֵפָא) [another version: Marzefta] (ס״א מַרְזְפְּתָא), when he strikes with an iron implement (כַד אַכְתִּשׁ בְּמָנָא דְּפַרְזְלָא), he sends forth sparks in every direction (אַפִּיק זִיקִין לְכָל עִיבָר). And those sparks that go forth (וְאִינּוּן זִיקִין דְּנָפְקִין) go forth blazing and shining (נָפְקִין לְהִיטִין וּנְהִירִין), and are immediately extinguished (וְדַעֲכִין לְאַלְתָּר). And these are called primordial worlds (וְאִלֵּין אִקְרוּן עָלְמִין קַדְמָאֵי). And because of this (וּבְגִין כַּךְ), they were destroyed and did not endure (אִתְחֲרָבוּ וְלָא אִתְקְיָימוּ), until Atika Kadisha [the Holy Ancient One] was rectified (עַד דְּאִתְתָּקַן עַתִּיקָא קַדִּישָׁא), and the craftsman went forth to his craftsmanship (וְנָפִיק אוּמָנָא לְאוּמָנוּתֵיהּ) [another interpretation: the vessel] (ד״א מָאנָא).

And concerning this we have learned in our Mishnah (וְעַל הַאי תָּנֵינָא בְּמַתְנִיתָא דִּילָן): the Luminary brought forth sparks (דְּבוּצִינָא אַפִּיק זִיקִין), in sparks [another version: the Luminary brought forth sparks, Nitzotzin [sparks]] (נ״א דְּבוּצִינָא אַפִּיק זִיקִין נִצוֹצִין), toward three hundred and twenty directions (לִתְלַת מְאָה וְעֶשְׂרִין עִיבָר). And those sparks are called primordial worlds (וְאִינּוּן זִיקִין עָלְמִין קַדְמָאֵי אִקְרוּן), and they died immediately (וּמִיתוּ לְאַלְתָּר).

Afterwards the craftsman went forth (לְבָתַר נָפִיק אוּמָנָא) [another version: the vessel] (ס״א מָאנָא), to his craftsmanship (לְאוּמָנוּתֵיהּ), and was rectified as male and Nukva [Female] (וְאִתְתְּקַּן בִּדְכַר וְנוּקְבָּא). And these sparks, which were extinguished and died (וְהָנֵי זִיקִין דְּאִתְדַעֲכוּ וּמִיתוּ), now all endures (הַשְׁתָּא אִתְקְיָים כֹּלָּא).

From the Butzina de-Kardinuta [Hard Spark] (מִבּוּצִינָא דְּקַרְדִּינוּתָא), a spark went forth (נָפַק נִיצוֹצָא): a mighty hammer (פַּטִישָׁא תַּקִּיפָא), which struck and brought forth sparks, primordial worlds (דְּבָטַשׁ וְאַפִּיק זִיקִין עָלְמִין קַדְמָאֵי), and they became mingled [another interpretation: they became refined] (וּמִתְעָרְבֵי ד״א וּמִתְדַּכִּי), in a pure atmosphere (בַּאֲוִירָא דַּכְיָא), and they were sweetened one with another (וְאִתְבְּסָמוּ דָּא בְּדָא).

When Abba and Imma were joined (כַּד אִתְחַבָּר אַבָּ״א וְאִימָּ״א), and that Ab is from the spirit concealed within Atik Yomin (וְהַהוּא אָב הוּא מֵרוּחָא דְּגָנִיז בְּעַתִּיק יוֹמִין), within it is hidden this atmosphere (בֵּיהּ אִתְגְּנִיז הַאי אֲוֵירָא), and it crowned the spark (וְאַכְלִיל לְנִיצוֹצָא), that emerged from the Hard Spark hidden in the inward parts of Imma (דְּנָפִיק מִבּוּצִינָא דְּקַרְדִּינוּתָא דְּגָנִיז בְּמֵעוֹי דְּאִימָּא). And when both were joined together (וְכַד אִתְחַבָּרוּ תַּרְוַויְיהוּ), and they were integrated one within the other (וְאִתְכְּלִילוּ דָּא בְּדָא), there emerged a single mighty skull (נָפִיק גּוּלְגַּלְתָּא חַד תַּקִּיפָא), and it spread out to its sides (וְאִתְפָשַּׁט בְּסִטְרוֹי), this one to this side and this one to that side (דָּא בְּסִטְרָא דָּא וְדָא בְּסִטְרָא דָּא). Just as in Atika Kadisha three heads are found in one (כְּמָה דְּעַתִּיקָא קַדִּישָׁא תְּלַת רֵישִׁין אִשְׁתְּכָחוּ בְּחַד), so too everything was arranged in three heads (כַּךְ כֹּלָּא אִזְדְּמַן בִּתְלַת רֵישִׁין), as we have said (כְּמָה דַּאֲמֵינָא).

In this skull of Ze’ir Anpin (בְּהַאי גּוּלְגַּלְתָּא דִּזְעֵיר אַנְפִּין), dew drips from the white head (נָטִיף טַלָּא מֵרֵישָׁא חִוָּורָא), and it holds it (וַאֲחִיד לֵיהּ), and that dew appears in two colors (וְהַהוּא טַלָּא אִתְחֲזֵי בִּתְרֵי גְּוָונֵי). And from it is nourished the orchard of holy apples (וּמִנֵּיהּ מִתְּזָן חַקְלָא דְּתַפּוּחִין קַדִּישִׁין). And from this dew of this skull (וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא), a vessel is ground for the Righteous for the World to Come (טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי), and with it they are destined to be revived (וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא). And there never came into being a vessel that fell from this dew (וְלָא אִזְדְּמַן מָנָא דְּנָפַל מֵהַאי טַלָּא), except in that one time when Yisrael went in the wilderness (בַּר הַהוּא זִמְנָא בְּזִמְנָא דְּאָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא), and Atika of All provided nourishment for them from this place (וְזָן לְהוּ עַתִּיקָא דְּכֹלָּא מֵהַאי אֲתָר), something that was not found afterward (מַה דְּלָא אִשְׁתְּכַח לְבָתַר). This is what is written (הֲדָא הוּא דִכְתִיב), behold I will rain bread for you from heaven (הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם) (Exodus 16). As you say (כְּמָה דְאַתְּ אָמֵר), and Elohim shall give you from the dew of the heavens etc. (וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וְגוֹ') (Bereshit 27). That was in that time (הַאי בְּהַהוּא זִמְנָא). For another time we have learned (לְזִמְנָא אַחֲרָא תָּנֵינָן), a man’s sustenance is difficult before Kudsha Berikh Hu (קָשִׁים מְזוֹנוֹתָיו שֶׁל אָדָם קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And behold it depends on Mazal (וְהָא בְּמַזָּלָא תַּלְיָיא), in Mazal certainly (בְּמַזָּלָא וַדַּאי). Therefore, children, life, and sustenance do not depend on merit (וְעַל כֵּן בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַּלְיָיא מִלְּתָא), but the matter depends on Mazal (אֶלָּא בְּמַזָּלָא תַּלְיָיא מִלְּתָא), and all depend on this Mazal (וְכֹלָּא תַּלְיָין בְּהַאי מַזָּלָא), as we have established (כְּמָה דְאוֹקִימְנָא).

Nine thousand myriads of worlds (תִּשְׁעָה אַלְפִין רִבּוֹא עָלְמִין) are sustained by and rely upon this skull (נַטְלִין וְסַמְכִין עַל הַאי גּוּלְגַּלְתָּא). And this pure atmosphere is included in all (וְהַאי אֲוִירָא דַּכְיָא אִתְכְּלִיל בְּכֹלָּא), since it includes all, and all is included within it (כֵּיוָן דְּהוּא כָּלִיל מִכֹּלָּא וְכֹלָּא אִתְכְּלִיל בֵּיהּ).

Its countenance spreads to two sides (אִתְפְּשָׁטוּ אַנְפּוֹי לִתְרֵין סִטְרִין), in two lights that include all (בִּתְרֵי נְהוֹרִין כְּלִילָן מִכֹּלָּא). And when His countenance is beheld (וְכַד אִסְתָּכָּלוּ אַנְפּוֹי), in the countenance of Atika Kadisha [the Holy Ancient One] (בְּאַנְפִּין דְּעַתִּיקָא קַדִּישָׁא), all is called Erekh Apayim [Long-Suffering] (כֹּלָּא אֶרֶךְ אַפַּיִם אִקְרֵי). What is Erekh Apayim [Long-Suffering]? (מַאי אֶרֶךְ אַפַּיִם). It should have said Arikh Apin [Long of Countenance] (אריך אפים מִבָּעֵי לֵיהּ). Rather, so we have learned (אֶלָּא הָכִי תָּנֵינָן): because He lengthens His countenance toward the guilty (בְּגִין דְּאָרִיךְ אַפֵּיהּ לְחַיָיבַיָא). But Erekh Apayim [Long-Suffering] is the healing of the countenance (אֲבָל אֶרֶךְ אַפַּיִם אַסְוָותָא דְּאַנְפִּין), for healing is not found in the world (דְּהָא לָא אִשְׁתְּכַח אַסְוָותָא בְּעָלְמָא), except when countenance gazes upon countenance (אֶלָּא בְּזִמְנָא דְּאַשְׁגְּחִין אַנְפִּין בְּאַנְפִּין).

Within the cavity of the skull (בַּחֲלָלָא דְּגוּלְגַּלְתָּא), three lights shine (נְהִירִין תְּלַת נְהוֹרִין). And if you say, “three”—they are four (וְאִי תֵּימָא תְּלַת אַרְבַּע אִינּוּן), as I have said (כְּמָה דַּאֲמֵינָא): the inheritance of his father and his mother (אַחֲסַנְתֵּיהּ דַּאֲבוֹי וְאִמֵּיהּ), and their two concealed ones (וּתְרֵין גְּנִיזִין דִּלְהוֹן), all of which are crowned upon His head (דְּמִתְעַטְּרָן כֻּלְּהוּ בְּרֵישֵׁיהּ). And these are the Tefillin [phylacteries] of the head (וְאִינּוּן תְּפִלִּין דְּרֵישָׁא).

Afterwards, they are joined to His sides (לְבָתַר מִתְחַבְּרָן בְּסִטְרוֹי), shine, and enter into the three cavities of the skull (וְנַהֲרִין וְעָאלִין בִּתְלַת חֲלָלֵי דְּגוּלְגַּלְתָּא). Each one goes out to its own side (נָפְקִין כָּל חַד בְּסִטְרוֹי), and they spread throughout the whole body (וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא). And these are joined into two Mochin [brains] (וְאִלֵּין מִתְחַבְּרִין בִּתְרֵי מוֹחֵי), while the third Moach [brain] includes them (וּמוֹחָא תְּלִיתָאָה כָּלִיל לוֹן).

And the third Moach [brain] holds (וְאָחִיד). [And these are the Tefillin [phylacteries] of the head (ואינון תפלין דרישא). And these are joined into two Mochin [brains] (ואלין מתחברין בתרי מוחי). And the third Moach [brain] includes them (ומוחא תליתאה כליל לון), shines, and enters into the three cavities of the skull (ונהרין ועאלין בתלת חללי דגולגלתא). Afterwards, each one goes out to its own side (לבתר נפקין כל חד בסטרוי), and they spread throughout the whole body (ומתפשטין בכל גופא). And this third Moach [brain] holds (והאי מוחא תליתאה אחיד), to this side and to that side (בְּהַאי סִטְרָא וּבְהַאי סִטְרָא), and it spreads throughout the whole body (וּמִתְפָּשַּׁט בְּכָל גּוּפָא), and from it are formed two colors, included as one (וְאִתְעָבִיד מִנֵּיהּ תְּרֵי גְּוָונֵי כְּלִילָן כַּחֲדָא).

And from this His countenance shines (וּמֵהַאי נָהִיר אַנְפּוֹי), and attests in Abba [Father] and Imma [Mother] to the colors of His countenance (וְאַסְהִיד בְּאַבָּא וְאִימָּא גְּוָונֵי דְּאַנְפּוֹי). And it is called Da’at [Knowledge] (וְהוּא אִקְרֵי דַּעַת). In Da’at [Knowledge] [another version: in this] it is written (בְּדַעַת ס״א בְּדָ״א) (כְּתִיב): “For Hashem is a God of knowledges, and by Him actions are weighed” (כִּי אֵל דֵּעוֹת יְיָ וְגוֹ׳) (I Samuel 2). Because His deeds are established in two colors (בְּגִין דְּאִיהוּ בִּתְרֵי גְּוָונֵי לוֹ נִתְכְּנוּ עֲלִילוֹת). But for the concealed Atika Kadisha [Holy Ancient One] (אֲבָל לְעַתִּיקָא קַדִּישָׁא סְתִימָאָה), they are not weighed (לָא נִתְכְּנוּ). Why are they weighed in this one? (מַאי טַעְמָא נִתְכְּנוּ לְהַאי). Because He inherited two portions (בְּגִין דְּיָרִית תְּרֵין חוּלְקֵי), and it is written: “With the kind, You show Yourself kind…” (וּכְתִיב, עִם חָסִיד תִּתְחַסָּד וְגוֹ׳) (II Samuel 22).