Daf 293a (דַּף רצ״ג ע״א)

And behold, in truth the friends have established (וְהָא בִּקְשׁוֹט אוֹקִימוּ חַבְרַיָיא), as it is written (דִּכְתִּיב), and Yaakov told Rachel that he was her father’s brother (וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא) (Bereshit 29). He told, this has been explained (וַיַּגֵּד, הָא אוֹקְמוּהָ), that it is the entire secret of Chokhmah (דְּכֹלָּא רָזָא דְּחָכְמְתָא). And that he was the son of Rivkah (וְכִי בֶּן רִבְקָה הוּא). Son of Rivkah, and it does not say son of Yitzchak (בֶּן רִבְקָה, וְלָא כְּתִיב בֶּן יִצְחָק). A remez, for all is hinted in Chokhmah (רֶמֶז, וְכֹלָּא רְמִיזָא בְּחָכְמְתָא). And for this reason he is called complete in all (וְעַל הַאי אִקְרֵי שְׁלִים בְּכֹלָּא). And in him is seen faith (וּבֵיהּ אִתְחֲזֵי מְהֵימְנוּתָא). And because of this it is written, Yaakov told (וּבְגִין כָּךְ כְּתִיב, וַיַּגֵּד יַעֲקֹב), and it is not written he said (וְלָא כְּתִיב וַיֹּאמֶר). These colors (הָנֵי גְּוָונֵי), just as they shine in the crown of the head (כְּמָה דְּנַהֲרִין בְּעִטְרָא דְּרֵישָׁא), and enter into the cavities of the skull (וְעָאלִין בַּחֲלָלֵי דְּגוּלְגַּלְתָּא), so they spread throughout the whole body (הָכִי מִתְפַּשְּׁטִין בְּכָל גּוּפָא), and the body is unified by them (וְגוּפָא אִתְאֲחִיד בְּהוּ). But for Atika Kadisha who is concealed (לְעַתִּיקָא קַדִּישָׁא סְתִימָא), they are not measured (לָא נִתְכְּנוּ), and do not apply to Him (וְלָא יָיאָן לֵיהּ), for all is found as one (דְּהָא כֹּלָּא בְּחַד אִשְׁתְּכַח), a riddle to all (חֵידוּ לְכֹלָּא), life to all (חַיִּים לְכֹלָּא), and judgment does not depend on Him (לָא תַּלְיָיא בֵּיהּ דִּינָא). But in this one all actions are certainly measured (אֲבָל בְּהַאי, לוֹ נִתְכְּנוּ עֲלִילוֹת וַדַּאי).

In the skull of the head (בְּגוּלְגַלְתָּא דְּרֵישָׁא), depend all those myriads and thousands of points of hairs that are black (תַּלְיָין כָּל אִינּוּן רִבְּוָון וְאַלְפִין קוֹצֵי דְּשַׂעְרִין דְּאִינּוּן אוּכָמִין). And they become tangled one with the other (וּמִסְתַּבְּכִין דָּא בְּדָא), and they are held one by the other (אֲחִידָן דָּא בְּדָא). They are held in the supernal light that crowns His head from Abba (דַּאֲחִידָן בִּנְהִירוּ עִלָּאָה דִּמְעַטֵר בְּרֵישֵׁיהּ מֵאַבָּא), and from the moach that shines from Abba (וּמִמּוֹחָא דְּאִתְנְהִיר מֵאַבָּא). Afterwards threads go forth, thread after thread (לְבָתַר נָפְקִין נִימִין עַל נִימִין), from the light that crowns His head from Imma (מִנְּהִירוּ דְּמִתְעַטָּר בְּרֵישֵׁיהּ מֵאִימָּא), and from the remaining mochin (וּמִשְׁאַר מוֹחֵי). And all of them are held (וְכֻלְּהוּ אֲחִידָן), and become intertwined with those hairs held from Abba (וּמִסְתַּבְּכֵי בְּאִינּוּן שַׂעְרֵי דַּאֲחִידָן מֵאַבָּא), because they mingle one with the other (בְּגִין דְּאִינּוּן מִתְעָרְבִין דָּא בְּדָא), and are tangled one with the other (וּמִסְתַּבְּכִין דָּא בְּדָא). And all the mochin are held in the skull, in the supernal moach (וְכֻלְּהוּ מוֹחֵי אֲחִידָן בְּגוּלְגּוּלְתָּא בְּמוֹחָא עִלָּאָה). And all their extensions extend from the three cavities of the moach (וְכֻלְּהוּ מְשִׁיכָן אִתְמַשְּׁכָן מִתְּלַת חֲלָלֵי דְּמוֹחָא). They are intertwined one with the other (מִתְעָרְבָן דָּא בְּדָא), purity with impurity (בְּדַכְיָא בִּמְסָאֲבָא), in all those reasons and secrets, concealed and revealed (בְּכָל אִינּוּן טַעֲמִין וְרָזִין סְתִימִין וּמִתְגַּלְיָין). And because of this, all the mochin are hinted in Anochi Hashem Elokecha, etc. (וּבְגִין כָּךְ כֻּלְּהוּ מוֹחֵי רְמִיזֵי בְּאָנֹכִי יְיָ אֱלֹהֶיךָ וְכוּ׳), just as they shine in the crown of the head (כְּמָה דִּנְהוֹרִין בְּעִטְרָא דְּרֵישָׁא), and enter into the cavities of the skull (וְעָאלִין בַּחֲלָלֵי דְּגוּלְגַּלְתָּא).

All those black points of hairs (כָּל אִינּוּן קוֹצִין אוּכָמִין), are covered and hang toward the sides of the ears (חַפְיָין וְתַלְיָין לְסִטְרָא דְּאוּדְנִין). And behold, we have already established (וְהָא אוֹקִימְנָא), that because of this it is written (דְּבְּגִין כָּךְ כְּתִיב), Incline Your ear, Hashem, and hear (הַטֵּה יְיָ אָזְנְךָ וּשֲׁמָע) (II Kings 19). From here we have established (מִכָּאן אוֹקִימְנָא), that whoever desires the King to incline His ear toward him (מַאן דְּבָעֵי דְּיַרְכִּין מַלְכָּא אוּדְנֵיהּ לָקֳבְלֵיהּ), let him curl the head of the King (יְסַלְסֵל בְּרֵישֵׁיהּ דְּמַלְכָּא), and clear away the hairs from upon His ears (וְיִפְנֶה שַׂעְרֵי מֵעַל אוּדְנוֹי), and the King will hear him in all that he asks (וְיִּשְׁמַע לֵיהּ מַלְכָּא בְּכָל מַה דְּבָעֵי).

In the parting of the hairs (בְּפַלְגוּתָא דְּשַׂעְרֵי), one path is unified (מִתְאַחֲדָא חַד אוֹרְחָא), the path of Atik Yomin (בְּאָרְחָא דְּעַתִּיק יוֹמִין), and from it branch forth all the paths of the commandments of the Orayta (וּמִתְפָּרְשָׁן מִנֵּיהּ כָּל אוֹרְחוֹי דְּפִקּוּדֵי אוֹרַיְיתָא). And appointed over them are all the masters of confusion and wailing (וְאֶתְמַנַּן עֲלֵיהוֹן כָּל מָארֵיהוֹן דִּיבָבָא וִילָלָא), suspended from every single hair-point (תַּלְיָין בְּכָל קוֹצָא וְקוֹצָא), and they spread nets for the guilty (וְאִינּוּן מַפְרִשִׁין רִשְׁתָּא לְחַיָיבַיָא), who do not know those paths (דְּלָא יַדְעִין אִינּוּן אָרְחִין). This is what is written (הֲדָא הוּא דִכְתִיב), The way of the wicked is as darkness (דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה) (Proverbs 4). And all these are suspended from strong hair-points (וְכָל אִלֵּין תַּלְיָין בְּקוֹצִין תַּקִּיפִין), and because of this all are strong (וּבְגִין כָּךְ כֻּלְּהוּ תַּקִּיפִין). And we have established (וְאוֹקִימְנָא), that in those gentle hairs are united the masters of gentleness or of love (בְּאִינּוּן שְׁעִיעָן אִתְאַחֲדָן מָארֵיהוֹן דְּמַתְקְלָא, ס״א דְּרַחִימוּתָא), as it is written (דִּכְתִיב), All the paths of Hashem are kindness and truth (כָּל אָרְחוֹת יְיָ חֶסֶד וֶאֱמֶת) (Psalms 25). And all this (וְכָל כַּךְ), is because they are drawn from the concealed mochin of the flowing of the brain (בְּגִין דְּמַשְׁכִין מִמּוֹחִין סְתִימִין דִּרְהִיטֵי דְּמוֹחָא). And because of this (וּבְגִין כָּךְ), each one is found according to its path (מִשְׁתַּכְחֵי כָּל חַד כְּפוּם אוֹרְחוֹי), from one moach, in those gentle hairs (מֵחַד מוֹחָא בְּאִינּוּן קוֹצִין שְׁעִיעָן), are extended the masters of gentleness or of love (אִתְמַשְּׁכָן מָארֵיהוֹן דְּמַתְקְלָא דְּרַחִימוּתָא), as it is written, All the paths of Hashem are kindness and truth (דִּכְתִיב כָּל אָרְחוֹת יְיָ חֶסֶד וֶאֱמֶת) (Psalms 25).

From the second moach (מִמּוֹחָא תִּנְיָינָא), in those strong hair-points (בְּאִינּוּן קוֹצִין תַּקִּיפִין), are extended and suspended the masters of confusion and wailing (אִתְמַשְּׁכָן וְתַלְיָין מָארֵיהוֹן דִּיבָבָא וִילָלָא), of whom it is written (דִּכְתִיב בְּהוּ), The way of the wicked is as darkness, they do not know wherein they stumble (דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ) (Proverbs 4). What does it mean, they do not know (מַאי קָא מַיְירֵי אֶלָּא לֹא יָדְעוּ)? That is to say, they do not know and they do not wish to know (כְּלוֹמַר לָא יַדְעִין וְלָא בָּעָאן לְמִנְדַּע), wherein they will stumble (בַּמֶּה יִכָּשֵׁלוּ). Do not read bameh (בַּמֶּה), but in Imma they will stumble (אֶלָּא בְּאִימָּא יִכָּשֵׁלוּ), in those who are joined in the side of Imma (בְּאִינּוּן דְּמִתְאַחֲדִין בִּסְטַר דְּאִימָּא). What is the side of Imma (מַאי סִטְרָא דְּאִימָּא)? It is strong Gevurah (גְּבוּרָה תַּקִּיפָא), and from it are united the masters of confusion and wailing (מִינֵּהּ מִתְאַחֲדָן מָארֵיהוֹן דִּיבָבָא וִילָלָא). From the third moach (מִמּוֹחָא תְּלִיתָאָה), in those points of hairs that are in the middle (בְּאִינּוּן קוֹצִין דְּאִינּוּן בְּאֶמְצָעִיתָא), are extended and suspended the masters of measure or striking (אִתְמַשְּׁכָן וְתַלְיָין מָארֵיהוֹן דְּמִידִין דְּמָארִין). And they are called countenances that shine and do not shine (וְאִקְרוּן אַפִּין נְהִירִין וְלָא נְהִירִין). And regarding these it is written (וּבְהָנֵי כְּתִיב), Make level the path of your feet (פַּלֵּס מַעְגַּל רַגְלֶיךָ) (Proverbs 4). And all is found in those points of the hairs of the head (וְכֹלָּא אִשְׁתְּכַח בְּאִינּוּן קוֹצִין דְּשַׂעְרֵי דְּרֵישָׁא).

The forehead of the skull (מִצְחָא דְּגוּלְגַּלְתָּא), is the forehead for commanding the guilty concerning their deeds (מִצְחָא לְאִתְפַּקְּדָא חַיָּיבַיָּא עַל עוֹבָדֵיהוֹן). And when this forehead is revealed (וְכַד הַאי מִצְחָא אִתְגַּלְיָיא), the masters of judgment are awakened (מִתְעָרִין מָארֵיהוֹן דְּדִינִין), against those who are not ashamed of their deeds (לְאִינּוּן דְּלָא מִתְכַּסְּפִין בְּעוֹבָדֵיהוֹן). This forehead is red like a rose (הַאי מִצְחָא סוּמָקָא כְּוַורְדָא). And at the time when the forehead of Atika is revealed in this forehead (וּבְשַׁעֲתָא דְּאִתְגַּלְיָיא מִצְחָא דְּעַתִּיקָא בְּהַאי מִצְחָא), it turns white like snow (אִתְהַדְּרַת חִוָּורָא כְּתַלְגָּא). And in that hour (וְהַהִיא שַׁעֲתָא), it is called a time of favor for all (עֵת רָצוֹן אִקְרֵי לְכֹלָּא).

In the book of Aggadta from the school of Rav Yeiva Sava it is said (בְּסִפְרָא דְּאַגַדְתָּא דְּבֵי רַב יֵיבָא סָבָא אָמַר), Forehead (מֶצַח). Happy is the forehead, the forehead of Atika (זָכֵי מֶצַח, מִצְחָא דְּעַתִּיקָא). And if not, throw the letter ḥet between the two letters (וְאִי לָאו, אַשְׁדֵי ח׳ בֵּין תְּרֵין אַתְוָון), as it is said (כְּמָה דְאַתְּ אָמֵר), And he smote the corners of Moav (וּמָחַץ פַּאֲתֵי מוֹאָב) (Numbers 24).

And we have established (וְאוֹקִימְנָא), that it is called Netzach in continuous letters (דְּאִקְרֵי נֶצַח בְּאַתְוָון רְצוּפִין). And how many Netzachim there are (וְכַמָּה נְצָחִים הֲווֹ). And although one Netzach is elevated into another Netzach (וְאַף עַל גַּב דְּנֶצַח אַחֲרָא בְּנֶצַח אָחֳרָא אִסְתְּלַּק), still there are other Netzachim that spread throughout the whole body (וְאִית נְצָחִים אָחֳרָנִין דְּמִתְפַּשְּׁטִין בְּכָל גּוּפָא). And because on Shabbat, at the time of the prayer of Minḥa (וּבְגִין דְּשַׁבְּתָא בְּשַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה), in order that judgments not be aroused (בְּגִין דְּלָא יִתְּעַר דִּינִין), Atika Kadisha reveals His forehead (גַּלְיָא עַתִּיקָא קַדִישָׁא מִצְחָא דִּילֵיהּ), and all judgments are subdued and removed and not performed (וְכָל דִּינִין אִתְכַּפְיָין וְאִשְׁתְּכָכוּ וְלָא אִתְעָבִידוּ).