Daf 122b (דַּף קכ״ב ע״ב)

It was taught (תַּנְיָא): Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): One who distorts judgment (מַאן דִּמְשַׁקֵּר בְּדִינָא), distorts the rectifications of the King (מְשַׁקֵּר בְּתִקּוּנֵי מַלְכָּא). What are these rectifications of the King? (מַאן תִּקּוּנֵי מַלְכָּא). They are those about which it is stated (אִינּוּן דְּאִתְּמַר), as it is written (דִּכְתִּיב): "Who performs kindness, justice, and righteousness on earth" (Jeremiah 9) (עוֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ). And it is further written (וּכְתִיב): "For in these I delight, says Hashem" (Jeremiah 9) (כִּי בְאֵלֶּה חָפַצְתִּי נְאֻם יְיָ'). And all this depends upon that (וְכֹלָּא הַאי בְּהַאי תַּלְיָא). Some say: And does not all this depend upon that? (נ"א וַהֲלֹא בְּהַאי תַּלְיָא). Rabbi Yosi said (רִבִּי יוֹסִי אָמַר): These are the rectifications of the throne itself (אִלֵּין אִינּוּן תִּקּוּנֵי כֻּרְסְיָיא), as it is written (דִּכְתִּיב): "Righteousness and justice are the foundation of Your throne" (Psalms 89) (צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ). And it is also written (וּכְתִיב): "And the throne shall be established in kindness" (Isaiah 16) (וְהוּכַן בַּחֶסֶד כִּסֵּא).

Here begins the Idra of the Mishkan

כָּאן מַתְחִיל אִדְרָא דְּמִשְׁכְּנָא

It has been taught (תַּנְיָא) in the secret of secrets (בְּרָזָא דְּרָזִין): the Head of the King (רֵישָׁא דְּמַלְכָּא) is rectified through Chesed and Gevurah (אִתְתָּקַּן בְּחֶסֶד וּבִגְבוּרָה). Upon this Head depend gates (בְּהַאי רֵישָׁא, תַּלְיָין שַׁעֲרֵי), strands upon strands (נִימִין עַל נִימִין), which are all threads uniting the upper and lower worlds (דְּאִינּוּן כֹּל מְשִׁיכוּתָא דְּמִתְאַחֲדָן בְּהוּ עִלָּאֵי וְתַתָּאֵי). Masters of masters (מָארֵי דְּמָארִין), masters of truth (מָארֵי דִּקְשׁוֹט), masters of weighing (מָארֵי דְּמִתְקְלָא), masters of outcry (מָארֵי דִּיבָבָא), masters of wailing (מָארֵי דִּילָלָה), masters of judgment (מָארֵי דְּדִינָא), masters of mercy (מָארֵי דְּרַחֲמֵי), flavors of the Orayta (וְטַעֲמֵי אוֹרַיְיתָא), pure secrets of the Orayta (וְרָזֵי אוֹרַיְיתָא דַּכְיָין), impure ones (מִסְאָבָן), all these are called the gates of the King (כֻּלְּהוּ אִקְרוּן שַׁעֲרֵי דְּמַלְכָּא), meaning the threads drawn forth from the Holy King (כְּלוֹמַר מְשִׁיכוּתָא דְּאִתְמְשַׁךְ מִמַּלְכָּא קַדִּישָׁא). All this flows forth from Atika Setima'ah, the Concealed Ancient One (וְכֹלָּא נָחִית מֵעַתִּיקָא סְתִימָאָה).

The forehead of the King (מִצְחָא דְּמַלְכָּא) signifies the judgment of the guilty (פְּקִידוּתָא דְּחַיָּבַיָּא), when they are judged according to their deeds (כַּד אִתְפַּקְּדָן בְּעוֹבָדַיְיהוּ), and their sins are revealed (וְכַד אִתְגַּלְּיָין חוֹבַיְיהוּ), then it is called the forehead of the King (כְּדֵין אִקְרֵי מִצְחָא דְּמַלְכָּא). Meaning, Gevurah strengthens in judgments (כְּלוֹמַר, גְּבוּרָה אִתְתָּקַּף בְּדִינוֹי) and spreads through its sides (וְאִתְפָּשַּׁט בְּסִטְרוֹי), and this differs from the forehead of Atika Kadisha (וְדָא אִשְׁתָּנֵי מִמִּצְחָא דְּעַתִּיקָא קַדִּישָׁא), which is called Will (דְּאִקְרֵי רָצוֹן).

The eyes of the King (עַיְינִין דְּמַלְכָּא) are the supervision of all (אַשְׁגָּחוּתָא דְּכֹלָּא), the supervision of upper and lower realms (אַשְׁגָּחוּתָא דְּעִלָּאִין וְתַתָּאִין). And all masters of supervision are thus called (וְכָל אִינּוּן מָארֵי אַשְׁגָּחוּתָא הָכִי אִקְרוּן). In the eyes, colors unite (בְּעַיְינִין, גַּוְונִין אִתְאַחֲדָן), and these colors are the names of all masters of supervision of the King (וְאִינּוּן גַּוְונִין אִקְרוּן, כָּל אִינּוּן מָארֵי אַשְׁגָּחוּתָא דְּמַלְכָּא). Each according to its manner (כָּל חַד כְּפוּם אָרְחֵיהּ), and all are called colors of the eye (וְכֻלְּהוּ גַּוְונִין דְּעֵינָא אִקְרוּן). According to how the King's supervision is revealed (כְּמָה דְּאִתְחָזֵי אַשְׁגָּחוּתָא דְּמַלְכָּא), so the colors become aroused (הָכִי גַּוְונִין מִתְעָרִין).

The eyebrows of the eyes (גְּבִינֵי דְּעַיְינִין) are called the place that gives supervision (אִקְרוּן, אֲתָר דְּיַהֲבִין אַשְׁגָּחוּתָא) to all the colors, the masters of supervision (לְכֻלְּהוּ גַּוְונִין מָארֵי אַשְׁגָּחוּתָא). These eyebrows, from the lower aspect (הָנֵי גְּבִינִין לְגַבֵּי דִּלְתַתָּא), draw supervision from that river which flows forth (גְּבִינִין לְאַשְׁגָּחוּתָא מֵהַהוּא נַהֲרָא דְּנָגִיד וְנָפִיק), a place to be drawn from that river, to bathe in the whiteness of Atika (אֲתָר לְאִתְמַשְּׁכָא מֵהַהוּא נַהֲרָא, לְאִסְתַּחֲאָה בְּחִוָּורָא דְּעַתִּיקָא), from the milk flowing from Imma (מֵחֲלָבָא דְּנָגִיד מֵאִמָא). For when Gevurah spreads out (דְּכַד גְּבוּרָה מִתְפַּשְּׁטָא), and the eyes blaze in red (וְעַיְינִין מְלַהֲטָן בְּגָוֶון סוּמָקָא), Atika Kadisha shines its whiteness (נָהִיר עַתִּיקָא קַדִּישָׁא חִיוָּרָא דִּילֵיהּ), illuminating Imma (וְלָהֲטָא בְּאִמָּא), who becomes filled with milk (וְאִתְמַלְּיָיא מֵחֲלָבָא), nursing these (וְיָנְקָא לְהָנֵי), and all eyes bathe (וְאִסְתְּחָן כֻּלְּהוּ עַיְינִין) in this milk of Imma (בְּהַהוּא חֲלָבָא דְּאִמָּא), perpetually flowing forth (דְּאִתְנְגִיד וְנָפִיק תָּדִיר). This is as written (הֲדָא הוּא דִכְתִיב): "Bathed in milk" (Song of Songs 5) (רוֹחֲצוֹת בֶּחָלָב), the milk of Imma (בֶּחָלָב דְּאִמָא), flowing continually and never ceasing (דְּנָגִיד תָּדִירָא וְלָא פָּסִיק).

The nose of the Holy King (חוֹטָמָא דְּמַלְכָּא קַדִּישָׁא) is the rectification of the face (תִּקּוּנָא דְּפַרְצוּפָא). When Gevurot spread forth (כַּד מִתְפַּשְּׁטָן גְּבוּרָן) and unite as one (וּמִתְאַחֲדָן כַּחֲדָא), they become the nose of the Holy King (אִינּוּן חוֹטָמָא דְּמַלְכָּא קַדִּישָׁא). These Gevurot are grasped and emerge from one Gevurah (וְאִינּוּן גְּבוּרָן מֵחַד גְּבוּרָה אֲחִידָן וְנָפְקִין). When judgments awaken (וְכַד דִּינִין מִתְעָרִין), and issue from their sides (וְנָפְקִין מִסִּטְרַיְיהוּ), they cannot be sweetened (לָא מִתְבַּסְּמָן) except through the smoke of the altar (אֶלָּא בִּתְנָנָא דְּמַדְבְּחָא). Thus it is written (וּכְדֵין כְּתִיב): "And Hashem smelled the pleasant aroma" (Bereshit 8) (וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחוֹחַ). Different is the nose of Atika (שָׁאנֵי חוֹטָמָא דְּעַתִּיקָא), for it does not require this (דְּלָא אִצְטְרִיךְ), as the nose of Atika is called Erech Apayim (אֹרֶךְ אַפַּיִם בְּכֹלָּא אִקְרֵי). And the illumination of the concealed Chokhmah (וְהַהוּא נְהִירוּ דְּחָכְמְתָא סְתִימָאָה) is called His nose (אִקְרֵי חוֹטָמָא דִּילֵיהּ). And this is Tehillah (וְהַיְינוּ תְּהִלָּה), as it is written (דִּכְתִּיב): "And for My praise I restrain [My anger] for you" (Isaiah 48) (וּתְהִלָּתִי אֶחְטָם לָךְ). Therefore, King David awakened (וְעַל דָּא אִתְּעַר דָּוִד מַלְכָּא), saying: "Tehillah l'David – a praise for David" (Psalms 145) (תְּהִלָּה לְדָוִד וְגוֹ').

The ears of the King (אוּדְנִין דְּמַלְכָּא): when the desire is found (כַּד רַעֲוָא אִשְׁתְּכַח), and Imma nourishes (וְאִמָא יַנְקָא), and the illumination of Atika Kadisha shines forth (וּנְהִירוּ דְּעַתִּיקָא קַדִּישָׁא אִתְנְהִיר), the illumination of two Mochin (brains) awakens (מִתְעֲרִין נְהִירוּ דִּתְרֵין מוֹחֵי), as well as the illumination of Abba and Imma (וּנְהִירוּ דְּאַבָּא וְאִמָא). All those called Mochin of the King (כָּל אִינּוּן דְּאִקְרוּן מוֹחֵי דְּמַלְכָּא) are then illuminated together (וּמִתְלַהֲטִין כַּחֲדָא). When they are illuminated together (וְכַד מִתְלַהֲטָן כַּחֲדָא), they are called "the ears of Hashem" (אִקְרוּן אָזְנֵי יְיָ'), for then the prayers of Yisrael are accepted (דְּהָא אִתְקַבִּילַת צְלוֹתֵהוֹן דְּיִשְׂרָאֵל). Then arises awakening for good or ill (וּכְדֵין אִתְעָרוּתָא לְטָב וּלְבִישׁ), and in this awakening are aroused the masters of wings (וּבְאִתְעָרוּתָא דָּא, מִתְעֲרִין מָארֵי דְּגַדְפִּין), who carry the voices of the world (דְּנַטְלִין קָלִין דְּעָלְמָא). All these are called "the ears of Hashem" (וְכֻלְּהוּ אִקְרוּן אָזְנֵי יְיָ').

The face of the King (אַנְפּוֹי דְּמַלְכָּא), is the illumination of Abba and Imma (נְהִירוּ דְּאַבָּא וְאִמָּא), and their expansion (וְאִתְפַּשְּׁטוּתָא דִּלְהוֹן), as they shine forth, rotate, and flame upon this head of the King (דְּנַהֲרִין וְסַחֲרִין, וְלָהֲטִין בְּהַאי רֵישָׁא דְּמַלְכָּא). Then testimony is testified concerning the King (וּכְדֵין סַהֲדוּתָא אִסִתְּהַד בְּמַלְכָּא), some say: testimony concerning the King of the King (נ"א: בְּמַלְכָּא דְּמַלְכָּא), from them (מִנַּיְיהוּ). The image of the King (דִּיּוּקְנָא דְּמַלְכָּא) is honored above all (יַקִּירוּתָא מִכֹּלָּא). From the head begin supernal Chesed and Gevurah (מֵרִישָׁא שָׁארֵי חֶסֶד עִלָּאָה, וּגְבוּרָה). The illumination of Abba and Imma divides (וּנְהִירוּ דְּאַבָּא וְאִמָּא אִתְפְּלַג), the illumination of Abba into three lights (נְהִירוּ דְּאַבָּא בִּתְלַת נְהוֹרִין), and Imma into two (וְאִמָא בִּתְרֵין), these are five (הָא חֲמִשָּׁה). Chesed and Gevurah shine in one light (חֶסֶד וּגְבוּרָה בְּחַד נְהוֹרָא), these are six (הָא שִׁיתָא). Afterwards, Chesed is crowned (לְבָתַר, אִתְעַטָּר חֶסֶ''ד), and radiates with two lights (וְאִתְלְהִיט בִּתְרֵין נְהוֹרִין), thus making eight (וְאִינּוּן תְּמַנְיָיא). Gevurah shines with one (וּגְבוּרָה, אִתְנְהִיר בְּחַד), thus making nine (הָא תִּשְׁעָה). And when all these lights unite as one (וְכַד מִתְחַבְּרָן כֻּלְּהוּ נְהוֹרִין כַּחֲדָא), they are called the image of the King (אִקְרוּן דִּיּוּקְנָא דְּמַלְכָּא). Then it is written (וּכְדֵין כְּתִיב): "Hashem will go forth as a mighty one, as a warrior arouses zeal" (Isaiah 42) (יְיָ' כַּגִבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה וְגוֹ').

The lips of the King (שִׁפְוָון דְּמַלְכָּא), thus it was taught (הָכִי תָּאנָא): when the illumination of Abba shines (כַּד אִתְנְהִיר נְהִירוּ דְּאַבָּא), it shines with three lights (נָהִיר בִּתְלַת נְהוֹרִין). From one light shines supernal Chesed (מֵחַד נְהוֹרָא, נָהִיר חֶסֶד עִלָּאָה). From one light shines the illumination called the brain of the King (מֵחָד נְהוֹרָא, אִתְנְהִיר נְהִירוּ דְּאִקְרֵי מוֹחָא דְּמַלְכָּא). And one light remains suspended (וְחַד נְהוֹרָא, הֲוָה תָּלֵי), until the illumination of Imma shines forth (עַד דְּאִתְנְהִיר נְהִירוּ דְּאִמָא). When it shines, it shines forth in five lights (וְכַד אִתְנְהִיר אִתְנְהִיר בְּחָמֵשׁ נְהוֹרִין).