Daf 294a (דַּף רצ״ד ע״א)

“The eyes of Hashem your God are always upon it, from the beginning of the year” (תָּמִיד עֵינֵי יְיָ אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה) (Deuteronomy 11). Meireshit [from the beginning] is written deficient, without an Alef (מֵרֵשִׁית חָסֵר א׳ כְּתִיב), and not Reishit [beginning] with an Alef (וְלָא רֵאשִׁית בְּאָלֶף). Who is she? (מַאן הִיא). The lower Hei (הֵ״א דִּלְתַּתָּא).

And above it is written (וּלְעֵילָּא כְּתִיב): “He has cast down from heaven to earth the splendor of Yisrael” (הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל) (Lamentations 2). Why did He cast down from heaven to earth? (מַאי טַעֲמָא הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ). Because it is written (מִשּׁוּם דִּכְתִיב): “I clothe the heavens with blackness” (אַלְבִּישׁ שָׁמַיִם קַדְרוּת) (Isaiah 50), and the eyes were covered in gloom, in the black color (וְעַיְינִין בְּקַדְרוּתָא בְּגַוְונָא אוּכָמָא אִתְחָפוּ).

From the beginning of the year (מֵרֵשִׁית הַשָּׁנָה), from what place do the eyes of Hashem look upon Jerusalem (מֵאָן אֲתָר מִסְתַּכְּלִין בִּיְרוּשָׁלַם אִלֵּין עֵינֵי יְיָ). He returned and explained (חָזַר וּפֵירַשׁ), from the beginning of the year (מֵרֵשִׁית הַשָּׁנָה), that it is judgment without an alef (דְּהוּא דִּינָא בְּלָא אָלֶף). And judgment is joined from its side (וְדִינָא אִתְאֲחָד מִסִּטְרָהָא), even though it is not actual judgment (אַף עַל גַּב דְּלָאו הוּא דִּינָא מַמָּשׁ). But until the end of the year (וְעַד אַחֲרִית שָׁנָה), the end of the year is surely judgment (אַחֲרִית שָׁנָה וַדַּאי דִּינָא אִשְׁתְּכַח). For it is written (דְּהָא כְּתִיב), Righteousness dwells in her (צֶדֶק יָלִין בָּהּ) (Isaiah 1), which is the end of the year (דְּהִיא אַחֲרִית הַשָּׁנָה).

Come and see (תָּא חֲזֵי), alef alone is called first, masculine (א׳ בִּלְחוֹדוֹי אִקְרֵי רִאשׁוֹן דְּכַר). In alef is concealed and hidden that which is not known (בְּאָלֶף סָתִים וְגָנִיז מַה דְּלָא אִתְיְדַע). When this alef joins in another place (כַּד אִתְחַבָּר הַאי אָלֶף בַּאֲתָר אַחֲרָא), it is called reishit (אִקְרֵי רֵאשִׁית). And if you should say that it is joined (וְאִי תֵּימָא דְּאִתְחַבָּרָא), no, rather it is revealed within it, and gives light to it (לָא, אֶלָּא אִתְגַּלְיָא בֵּיהּ וְנָהִיר לֵיהּ), and then it is called reishit (וּכְדֵין אִקְרֵי רֵאשִׁית). And even in this reishit He does not look upon Jerusalem (וַאֲפִילּוּ בְּהַאי רֵאשִׁית לָא אַשְׁגַּח בִּיְרוּשָׁלַם). For if she had been in this, she would have been enduring forever (דְּאִלְמָלֵא הֲוַת בְּהַאי אִתְקַיָּימַת תָּדִירָא). But meireshit is written (אֲבָל מֵרֵשִׁית כְּתִיב). And for the World to Come it is written (וּלְעָלְמָא דְּאָתֵי כְּתִיב), The first to Zion, behold, behold them, etc. (רִאשׁוֹן לְצִיּוֹן הֵנָּה הִנָּם וְגוֹ׳) (Isaiah 41).

The nose of Ze’ir Anpin (חוֹטָמָא דִּזְעֵיר אַנְפִּין), is the adornment of the face (תִּקּוּנָא דְּפַרְצוּפָא). The whole face is recognized in it (כָּל פַּרְצוּפָא בֵּיהּ אִשְׁתְּמוֹדַע). This nose is not like the nose of Atika Kadisha, who is concealed of all concealments (חוֹטָמָא דָּא לָא כְּחוֹטָמָא דְּעַתִּיקָא קַדִישָׁא סְתִימָאָה דְּכָל סְתִימִין). For the nose of Atika is life of life to all (דְּחוֹטָמָא דְּעַתִּיקָא חַיִּים דְּחַיִּים לְכֹלָּא). For from its two nostrils go forth breaths of life to all (דְּהָא מִתְּרֵין נוּקְבִין נָפְקִין רוּחִין דְּחַיִּין לְכֹלָּא). But in this Ze’ir Anpin it is written (בְּהַאי זְעֵיר אַנְפִּין כְּתִיב), There went up smoke in His nostrils, etc. (עָלָה עָשָׁן בְּאַפּוֹ וְגוֹ׳) (II Samuel 22).

In this smoke all colors are grasped in it (בְּהַאי תְּנָנָא כָּל גְּוָונֵי אֲחִידָן בֵּיהּ), and in every color are grasped many masters of harsh judgment (בְּכָל גְּוָונָא וּגְוָונָא אֲחִידָן כַּמָה מָארֵיהוֹן דְּדִינָא קַשְׁיָא), that are grasped in that smoke (דַּאֲחִידָן בְּהַהוּא תְּנָנָא). And because of this all are not sweetened (וְלָא מִתְבַסְּמִין כֻּלְּהוּ), except in the smoke of the altar below (אֶלָּא בִּתְנָנָא דְּמַדְבְּחָא דִּלְתַּתָּא). And concerning this it is written (וְעַל דָּא כְּתִיב), And Hashem smelled the pleasing fragrance (וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ) (Bereshit 8). What is the pleasing fragrance (מַהוּ הַנִּיחֹחַ). It is the sweetening of the masters of judgment, satisfaction of spirit (אִתְבַּסְּמוּתָא דְּמָארֵי דִּינָא נַחַת רוּחַ). And Hashem smelled the pleasing fragrance (וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ), it does not say the fragrance of the offering (אֶת רֵיחַ הַקָּרְבָּן לָא כְּתִיב), but the fragrance of the pleasing (אֶלָּא אֶת רֵיחַ הַנִּיחֹחַ). For all the powers of severity that are grasped in the nose (דְּכֻלְּהוּ גְּבוּרָאן דַּאֲחִידָן בְּחוֹטָמָא), and all that are united in them (וְכָל דְּאִתְאַחֲדָן בְּהוּ), all are sweetened (כֻלְּהוּ מִתְבַסְּמָן). And how many severities are united together (וְכַמָּה גְּבוּרָאן מִתְאַחֲדָן כַּחֲדָא), as it is written (דִּכְתִיב), Who can utter the mighty acts of Hashem, who can declare all His praise (מִי יְמַלֵּל גְּבוּרוֹת יְיָ יַשְׁמִיעַ כָּל תְּהִלָּתוֹ) (Psalms 106). And this nose, from one nostril goes forth fire that consumes all other fires (וְהַאי חוֹטָמָא מֵחָד נוּקְבָּא נָפַק אֶשָּׁא דְּאַכְלָא כָּל שְׁאַר אֶשִּׁין). And from one nostril smoke (בְּחַד נוּקְבָּא תְּנָנָא). And this and this are found in the fire and smoke of the altar (וְהַאי וְהַאי אִשְׁתְּכַח בְּאֶשָּׁא וּתְנָנָא דְּמַדְבְּחָא). And Atika Kadisha is revealed (וְאִתְגַּלְיָיא הַאי עַתִּיקָא קַדִישָׁא), and everything is found (וְאִשְׁתְּכַךְ כֹּלָּא). This is what is said (הַיְינוּ דְּאִתְּמַר), and My praise I seal for you (וּתְהִלָּתִי אֶחטָם לָךְ) (Isaiah 48).

The nose of Atika Kadisha is long and extended (חוֹטָמָא דְּעַתִּיקָא קַדִישָׁא אָרִיךְ וּמִתְפְּשַׁט), and is called Erech Apayim (וְאִקְרֵי אֶרֶךְ אַפַּיִם). And this nose is small (וְהַאי חוֹטָמָא זְעֵיר). And when the smoke begins to go forth quickly (וְכַד תְּנָנָא שָׁרֵי נָפִיק בִּבְהִילוּ), judgment is executed (וְאִתְעָבִיד דִּינָא). And who restrains it (וּמַאן מְעַכֵּב לְהַאי). The nose of Atika (חוֹטָמָא דְּעַתִּיקָא). And all is as we have said in the Idra, and the friends were aroused (וְכֹלָּא כְּמָה דַּאֲמֵינָא בְּאִדָרָא וְאִתְעֲרוּ חַבְרַיָיא). And in the book of Rav Hamnuna Saba it is established (וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא אוֹקִים), these two nostrils (הָנֵי תְּרֵי נוּקְבֵי). From one nostril smoke and fire (מֵחַד תְּנָנָא וְאֶשָּׁא). And from one nostril rest and good spirit (וּמֵחַד נַיְיחָא וְרוּחָא טָבָא). In it is right and left (דְּאִית בֵּיהּ יְמִינָא וּשְׂמָאלָא). And it is written (וּכְתִיב), And his fragrance like Lebanon (וְרֵיחַ לוֹ כַּלְּבָנוֹן) (Hosea 14). And regarding the female it is written (וּבְנוּקְבָּא כְּתִיב), And the fragrance of your nose is like apples (וְרֵיחַ אַפֵּךְ כַּתַּפּוּחִים) (Song of Songs 7). And if it is so regarding the female, how much more so in Him (וּמַה בְּנוּקְבָּא הָכִי כָּל שֶׁכֵּן בֵּיהּ). And he spoke well (וְשַׁפִּיר קָאָמַר). And that which is said, And Hashem smelled the pleasing fragrance (וּמַה דְּאָמַר וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ) (Bereshit 8). The pleasing fragrance is in two aspects (הַנִּיחֹחַ בִּתְרֵי סִטְרֵי). One is rest, when Atika Kadisha, the concealed of all concealments, is revealed (חַד נַיְיחָא דְּאִתְגַּלְיָיא עַתִּיקָא קַדִישָׁא סְתִימָא דְּכָל סְתִימִין), and this is rest and sweetening for all (דְּהַאי הוּא נַיְיחָא וְאִתְבַּסְּמוּתָא לְכֹלָּא). And one is sweetening below (וְחַד אִתְבַּסְּמוּתָא דִּלְתַּתָּא), in that smoke and fire of the altar (בְּהַהוּא תְּנָנָא וְאֶשָּׁא דְּמַדְבְּחָא). And because it is from two aspects, it is written pleasing fragrance (וּבְגִין דְּאִיהוּ מִתְּרֵין סִטְרִין כְּתִיב נִיחֹחַ). And all is said regarding Ze’ir Anpin (וְכֹלָּא בִּזְעֵיר אַנְפִּין אִתְּמַר).

Two ears, to hear good and evil (תְּרֵי אוּדְנִין לְמִשְׁמַע טַב וּבִישׁ). And both ascend into one (וְתַרְוַויְיהוּ סַלְּקִין לְחַד). As it is written (דִּכְתִיב), Incline Your ear, Hashem, and hear (הַטֵּה יְיָ אָזְנְךָ וּשֲׁמָע) (II Kings 19). The ear within ear is suspended upon crooked channels (אוּדְנָא לְגוֹ בְּגוֹ דִּילֵיהּ תַּלְיָיא בִּרְשִׁימִין עַקִימִין), in order that the voice be delayed to ascend into the brain (בְּגִין דְּיִתְעַכָּב קָלָא לְאַעֲלָא בְּמוֹחָא), and the brain examine it (וְיַבְחִין בֵּיהּ מוֹחָא), and not in haste (וְלָא בִּבְהִילוּ). For every matter that is in haste is not in complete wisdom (דְּכָל מִלָּה דַּהֲוֵי בִּבְהִילוּ לָא הֲוָה בְּחָכְמְתָא שְׁלֵימָתָא). From these ears depend all the masters of wings (מֵאוּדְנִין אִלֵּין תַּלְיָין כָּל מָארֵיהוֹן דְּגַדְפִין), that take voices from the world (דְּנַטְלִין קָלָא מֵעָלְמָא). And all of them are thus called the ears of Hashem (וְכֻלְּהוּ הָכִי אִקְרוּן אָזְנֵי יְיָ), as it is written concerning them (דִּכְתִיב בְּהוּ), For a bird of the heavens shall carry the voice, etc. (כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וְגוֹ׳) (Ecclesiastes 10). For a bird of the heavens shall carry the voice (כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל), this verse is difficult (הַאי קְרָא קַשְׁיָא). Now, what voice is there here (הַשְׁתָּא מַאי קוֹל אִיכָּא הָכָא). For at the beginning of the verse it is written, Also in your thought do not curse the king, and in the chambers of your bedchamber, etc. (דְּהָא רֵישָׁא דִּקְרָא כְּתִיב גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל בְּמַדָּעֲךָ כְּתִיב וּבְחַדְרֵי מִשְׁכָּבְךָ וְגוֹ׳) (Ecclesiastes 10). What is the reason, For a bird of the heavens shall carry the voice (מַאי טַעֲמָא כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל). But there is no voice here (וְהָא לֵיכָּא הָכָא קָלָא).