THIS PARSHAH HAS NOT YET BEEN TRANSLATED

Corresponding to pages 56a through 80a of the Third Volume of the Zohar

[56a] (Lev. 16:1) "And Hashem spoke to Moses after the death of the two sons of Aaron... and Hashem said to Moses". Rabbi Yehuda comments: Since the verse says, "And Hashem spoke to Moses," what need is there to repeat "and Hashem said to Moses, Speak to your brother Aaron...?" The first statement should have sufficed. We learn that it is written, "And Hashem (lit. 'He') called to Moses and (lit. 'Hashem') spoke to him" (Lev. 1:1) and also, "And He said to Moses, Come up to Hashem" (Shemot 24:1). It has already been established that the discourse here represents one level (Malchut). Afterwards, the words, "AND HASHEM SPOKE TO HIM" OR "COME UP TO HASHEM" represent another level (Ze'er Anpin). Here too in our text, "And Hashem spoke to Moses" represents one level (the level of judgment referred to as "speaking") and afterwards the verse, "And Hashem said to Moses, Speak to your brother Aaron" represents another level, (the quality of Mercy, which is "Saying") which reveals that they carry one equal scale and all are joined from one source.

"After the death of the two sons of Aaron" Rabbi Yitzchak opened the discussion saying, "Serve Hashem in fear, and rejoice with trembling" (Tehilim 2:11). It is also written, "Serve Hashem with gladness: come before Him with singing" (Ps. 100:2). These verses appear to contradict one another. We have learned that "serve Hashem in fear" means that one must first show fear and awe in every act he wishes to perform before his Master. As a result of this reverence before his Master, he will merit to serve with joy the commandments of the Torah. Therefore, it is written, "What does Hashem your Elohim require of you, but to fear" (Devarim 10:12).

"And rejoice with trembling," that man must not overly rejoice in this world, referring only to worldly matters, but one must rejoice in the matters of Torah and the performance of precepts. Then man will find himself able to perform Torah and precepts with happiness, as it is written, "Serve Hashem with gladness."

Rabbi Aba said, "Serve Hashem in fear" [56b] What fear is meant here? As we have established, it is written, "The fear of Hashem is the beginning of knowledge" (Mishlei 1:7) and "the fear of Hashem is the beginning of wisdom" (Tehilim 111:10), so the Holy One, blessed be He, is referred to in this name, "Fear of Hashem," Rabbi Elazar said: "Serve Hashem in fear," he who wishes to perform the service of his Master, from what point should he begin and to which area should he aim his service in order to unify the name of his Master? He repeats his words "with fear," because fear (which corresponds to Malchut) is the start (of service) going from below upwards.

Come and see: It is written here, "After the death" and later, "Speak to Aaron your brother...Thus shall Aaron come." (Vayikra 16:2-3). (From the death of the sons of Aharon) commences the warning to each of the priests that they must be mindful of Zot (Eng. 'this' fem.), which is the fear of Hashem.

Another explanation for, "After the death of the two sons of Aaron." Rabbi Yosi said: It should have read, 'After the death of Nadab and Abihu,' so what is the reason (that it says) "The two sons of Aaron?" It is obvious that they were his sons. We have learned that until that time they were not adults but still under the authority of their father. Hence, "when they came near before Hashem, and died" (Vayikra 16:1), they were rushing the time (of offering incense) during the lifetime of their father, and there was more, because of the sin they committed "when they offered a foreign fire" (Bemidbar 3:4) as we learned, in one place it is written, "When they offered a foreign fire." In another place, it is written, "When they came near before Hashem," (The combination of) both matters (caused their deaths), and so it is written here, "The two sons of Aaron". It is written, "When they came near". Rabbi Chiya said: One day I was traveling to Rabbi Shimon to be taught by him the laws of the Pesach. I encountered a mountain and I saw clefts and cavities in one rock, and two men were in there. As I approached, I heard the voices of these people who were saying, "A song, a psalm for the sons of Korach, Great is Hashem and highly to be praised..." (Tehilim 48:1-2). Why "A song, a psalm?" Thus do we learn on behalf of Rabbi Shimon: The song is two-fold, and since it is a better song than other songs, it is named "song" twice. Similarly, "A psalm, a poem for the Shabbat day" (Tehilim 92:1). In the same fashion, "the song of songs which is Solomon's" (Shir Hashirim 1:1), a song that stands above all other songs.

"A song, a psalm". It is a song describing the Holy One, blessed be He, which the sons of Korach were singing about those who were dwelling in the doorway of Gehenom. Who were (the sons of Korach)? They were the brothers of those residing at the gates of Geheno. As a result, this song was recited on Monday (in the Temple). I approached them and said to them: What are you doing in this place? They replied: We are merchants, but twice weekly we leave our community to study Torah here because (in the settlement we are disturbed) by people and they do not allow us (to study Torah). I replied to them: How fortunate is your lot.

Furthermore, they said: Every time that the righteous depart this world, there is likewise annulled from this world all the harsh decrees, and the death of the righteous brings forgiveness for the sins of the generation. Therefore, we read the portion dealing with the sons of Aaron on Yom Kippur (Day of Atonement) to bring forgiveness for the sins of Yisrael. The Holy One, blessed be He, says, 'Contemplate the death of these pious ones, and it will be accredited for you, as if you offered sacrifice this day to attain forgiveness.' We have learned that as long as Yisrael will be in exile and neither be able to offer offerings on this day nor will they be able to offer the two goats, they will at least have the memory of the two sons of Aaron. Thus, it will serve as atonement for them.

We have learned that it is written, "These are the names of the sons of Aaron, the priests" (Bemidbar 3:3) and also, "Nadab the firstborn, and Abihu, Elazar and Itamar" (Ibid. 2). It should read: 'And Elazar and Itamar" so why write "Elazar and Itamar?" (i.e. why delete the Vav). Abihu was equal to his two brothers and Nadab is equal to all the others.

The firstborn Nadab stands on his own merits and Abihu rests on his own, that each one are considered in the eyes (of the Torah) as both Elazar and Itamar (combined). But Nadab and Abihu by themselves are each considered equal to the seventy members of the Sanhedrin who served before Moses. For this reason, their deaths atoned for Yisrael. Therefore, it is written, "But let your brethren, the whole house of Yisrael bewail the burning" (Vayikra 10:6). Rabbi Shimon said: "Nadab the firstborn," meaning he is the one that all acclaim and praise are his. How much more so with Nadab and Abihu (together), because these two have no equal among all Yisrael.

"And Hashem spoke to Moses after the death of the two sons of Aaron" (Vayikra 16:1). Rabbi [57a]

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Corresponding to pages 121a through 145a of the Third Volume of the Zohar

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Thus they would proclaim regarding the Nazirite: “Go around, go around—do not approach the vineyard!” And the companions have already explained this.

Regarding the Levites, what is written about them? “And thus shall you do to them to purify them: sprinkle upon them the water of purification, and let them pass a razor over all their flesh” (Numbers 8:7). Once they shaved and did all this, they were called "pure" (טהור), but not "holy" (קדוש).

But this Nazirite, because he separated himself from that [impure] side, is called "holy" and not "pure", as it is written: “All the days of his Nazirite vow... he shall be holy to YHVH; he shall let the locks of the hair of his head grow long” (Numbers 6:5). This is because of what is written in Daniel 7:9: “And the hair of His head was like pure wool,” for in this way he resembles the supernal form.

Rabbi Yehudah bar Rav said: In the gates of the hair itself is it known that it is holy, as it is written: “His locks are curled” (Song of Songs 5:11).

Rabbi Shimon taught: If human beings knew what is said about this hair and its mystery—how it is a mystery of mysteries—they would recognize their Master through supreme wisdom.

Until here are the hints (רזי) of the Torah. From here onward are the crowns (or secrets) (כתרי (נ"א סתרי)) of the Torah: “Her hire is consecrated to YHVH.”

Said Avraham the editor, to remove stumbling blocks from the path of those who have not yet been illuminated by the light of Kabbalah: Let the listener hear and the understanding one understand that all the terms brought by the divine Rabbi Shimon bar Yochai in this holy book—such as “forehead of the skull,” “hairs of the head,” “cavities of the brain,” “nose of Atika,” “ears,” “hands,” “feet,” and other physical organs and descriptions used for the Blessed One, especially in the Idra Rabba and Idra Zuta—these all refer to attributes, sefirot, and inner intellectual matters. All these bodily terms used by the sages are metaphors and symbols for hidden and concealed matters, not for anything physical or material, Heaven forbid. For there is no likeness between Him and us in any way, especially not in essence or form. May YHVH save us from errors, Amen.

The Holy Idra Rabba

It was taught: Rabbi Shimon said to the companions, “How long shall we sit in a existence of one support [partzuf]? It is written: ‘It is time to act for YHVH—they have voided Your Torah’ (Psalms 119:126).”

The days are few, and the masters of sin press hard. A herald calls out every day, and the harvesters of the field are few. They are at the edges of the vineyard, but they do not pay attention and do not know where they are going—how many are the wanderers!

The companions gathered in the Idra chamber, clothed in garments, with swords and spears in their hands. They prepared themselves in their arrangements—with awe, with wisdom, with understanding, with knowledge, with vision, with hands, with feet (some say: with the power of hands and feet). They consulted with the One in whose domain are life and death, to decree words of truth—holy, supernal words. They listened to them with joy and sought to understand them.

Rabbi Shimon sat and wept, saying: “Woe if I reveal! Woe if I do not reveal!”

The companions who were there fell silent. Rabbi Abba arose and said: “If it pleases the Master to reveal, is it not written: ‘The secret of YHVH is for those who fear Him’ (Psalms 25:14)? And these companions are those who fear the Holy One, blessed be He. They have already entered the Idra of the Tabernacle—some entered, some departed.”

It was taught: The companions who were present before Rabbi Shimon were:

• Rabbi Elazar his son,
• Rabbi Abba,
• Rabbi Yehudah,
• Rabbi Yose bar Yaakov,
• Rabbi Yitzchak,
• Rabbi Chizkiyah bar Rav,
• Rabbi Chiya,
• Rabbi Yose,
• Rabbi Yisa.

They gave their hands to Rabbi Shimon, raised their fingers upward, and entered like farmers among the trees and sat.

Rabbi Shimon arose and prayed his prayer. He sat among them and said: “Let each one place his hands with strength.” They placed their hands, and he took them.

Rabbi Shimon opened and said: “Cursed is the man who makes a graven or molten image, an abomination to YHVH, the work of a craftsman’s hands, and sets it up in secret. And all the people shall answer and say: Amen” (Deuteronomy 27:15).

Rabbi Shimon opened again and said: “It is a time to act for YHVH—they have voided Your Torah” (Psalms 119:126). Why is it a time to act for YHVH? Because “they have voided Your Torah.” What does this mean? The supernal Torah is nullified if it is not enacted in its proper rectification. And regarding Atik Yomin (Ancient of Days), it is said: “Happy are you, O Israel! Who is like you?” (Deuteronomy 33:29), and “Who is like You among the mighty ones, YHVH?” (Exodus 15:11).

He called Rabbi Elazar his son and seated him before him, and Rabbi Abba on the other side. He said: “We are the totality of all. It took until now for the pillars to be rectified!” They fell silent. They heard a voice, and their knees knocked one against the other. What was the voice? The voice of the supernal assembly gathering.

Rabbi Shimon was glad and said: “YHVH, I have heard Your report and I was afraid” (Habakkuk 3:2). There, fear was appropriate. But for us, the matter depends on love, as it is written: “And you shall love YHVH your God” (Deuteronomy 6:5), and “Because YHVH loved you” (Deuteronomy 7:8), and “I have loved you, says YHVH” (Malachi 1:2).

Rabbi Shimon opened and said: “He that goes about as a talebearer revealeth secrets; But he that is of a faithful spirit concealeth a matter.” (Proverbs 11:13). “A talebearer”—this verse is difficult. Since it already says “talebearer,” why add “he that goes”? It should have said “a man that is a talebearer.” Who is “one who goes”? It refers to one who is not settled in spirit and is not faithful. The word he hears enters him like a thorn in water until he casts it outside. Why? Because his spirit is not a spirit of endurance.

But one whose spirit is enduring—it is written of him: “One of faithful spirit conceals a matter.” “Faithful spirit”—a spirit of endurance, as in “I will fasten him as a peg in a secure place” (Isaiah 22:23). The matter depends on the spirit (or: the mystery). And it is written: “Do not let your mouth cause your flesh to sin” (Ecclesiastes 5:5).

The world is sustained only through mystery. And if worldly matters require secrecy, how much more so the mysteries of the supernal Ancient of Days, which are not transmitted even to the highest angels!

Rabbi Shimon said: “To the heavens I will not say: listen. To the earth I will not say: hear. For we are the sustainers of the worlds.”

It was taught: When Rabbi Shimon began to reveal the mysteries of mysteries, the place trembled and the companions shuddered. A mystery was revealed, and he opened and said:

“It is written: ‘These are the kings who reigned in the land of Edom before any king reigned over the children of Israel’” (Genesis 36:31). Fortunate are you, righteous ones, that the mysteries of the Torah are revealed to you—mysteries that were not revealed even to the supernal holy ones. Who can comprehend this? Who can merit this? For it is a testimony to faith, illuminating 270 worlds, and it radiates the path by which the righteous walk to the World to Come, as it is written: “The path of the righteous is like the light of dawn, shining ever brighter until the perfect day” (Proverbs 4:18).

From that path branch out 613 paths that divide in Ze’ir Anpin, as it is written: “All the paths of YHVH are mercy and truth to those who keep His covenant” (Psalms 25:10). All prayer must be with will, and not be considered a sin to reveal this.

And what shall the companions say? This verse is difficult, for human beings cannot know, comprehend, or even contemplate it in their minds.

It was taught: The Ancient of Ancients, the Hidden of the Hidden, before He prepared His garments and adorned His adornments, had no beginning or end. He was engraving and measuring within Himself. He spread before Him a curtain, and within it He engraved and measured kings—but their forms did not endure, as it is written: “These are the kings who reigned in the land of Edom before any king reigned over the children of Israel.” The first king—“over the children of Israel”—refers to the first. All of them were engraved but did not endure. They were named but did not persist until He caused them to rest and concealed them.

Later, at the proper time, He looked upon that curtain and was rectified in His garments.

It was taught: When it arose in His will to create the hidden Torah, it remained hidden for two thousand years. Then He brought it forth. Immediately, a voice proclaimed before Him: “Whoever wishes to rectify and know—let him first rectify his garments.”

It was taught: In the modesty of the book of the Ancient of Ancients, the secret of secrets, the hidden of the hidden, was rectified

and prepared. That is, it was found and not found. Not truly found, but it was rectified. And none knows it, for it is the Ancient of Ancients. Yet in its rectifications, it is known. — like an Elder of Elders, Ancient among Ancients, hidden among the hidden.

In its rectifications, it is both known and unknown — Master of the White Radiance (alt. reading: Red Radiance), and its appearance is like a spark (alt. reading: lamp) of its face.

It sits upon a throne of sparks to subdue them.

Four hundred thousand worlds extend from the whiteness of the skull of its head.

And from the radiance of this whiteness, the righteous inherit the World to Come — four hundred worlds, as it is written:

“Four hundred shekels of silver, passing for the merchant” (Genesis 23:16).

In the skull dwell, each day, thirteen (alt. twelve) myriad worlds that rest upon it and lean upon it. From this skull drips dew to the one below, filling his head daily, as it is written:

“My head is filled with dew” (Song of Songs 5:2).

From this dew that awakens from his head, the one below is aroused and prepared for the World to Come, as it is written:

“My head is filled with dew” — not “I filled it with dew,” but “is filled,”
and “For your dew is as the dew of lights” (Isaiah 26:19) — the lights are the white radiance of the Ancient One.

From this dew the supernal holy ones are sustained. It is the manna that nourishes the righteous in the World to Come.

This dew drips into the Field of Holy Apples, as it is written:

“And when the dew had gone up, behold, on the face of the wilderness a fine, flaky substance” (Exodus 16:14).

And see — this dew is white, like the appearance of crystal stones that reflect all colors within them, as it is written:

“And its appearance was like the appearance of crystal” (Numbers 11:7).

This skull — its whiteness illuminates thirteen engraved paths in its circumference:

• Four paths on one side,
• Four on the other side — the side of the face,
• Four on the opposite side — the side of the back,
• And one above the skull — the upper side.

From this radiates the length of the face to 370,000 worlds. This is called Erekh Apayim (“Long Face”), and the Ancient of Ancients is called Arikha de-Anpin. The one below is called Ze’ir Anpin (“Small Face”), corresponding to the Ancient One, the Holy of Holies of Holiness.

When Ze’ir Anpin gazes upon this one, all below is rectified, and his face extends and lengthens at that time — but not at all times, as with the Ancient One.

From this skull emerges a white path to the skull of Ze’ir Anpin to rectify his head. And from there to the other lower skulls, which are without number. Each skull receives a reward of whiteness (alt. reading: lights) from the Ancient of Days when they are counted under the scepter. And in correspondence, it penetrates to the lower skull when they are counted.

In the hollow of the skull is a membrane of the air of supernal hidden wisdom that never ceases. This is not found and not opened. This membrane covers the brain, which is the hidden wisdom. Therefore, this wisdom is concealed by the membrane that is not opened — hence it is called Hidden Wisdom.

This brain, which is this hidden wisdom, is calm and rests in its place like good wine on its lees. And thus it is said:

“The Elder — his thoughts are hidden, his brain is hidden, and he rests.”

This membrane is separated from Ze’ir Anpin, and therefore his brain extends and emerges into 32 paths, as it is written:

“And a river went out of Eden” (Genesis 2:10).

Why? Because the membrane was separated and no longer covers the brain (or at least the membrane is separated below). And thus it is taught in the markings of the letter Tav — markings of the Ancient of Days, of whom there is none like Him, in whom is contained the Perfect of Knowledge, complete from all sides, hidden, resting, and calm like good wine on its lees.

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It was taught: On the skull of the head hang one million and seven thousand and five hundred tufts of white, pure hair — like wool, so pure that no strand is entangled with another, to avoid any confusion in the rectifications. Rather, all is in perfect order — no strand departs from another, no hair from another.

Each and every tuft contains 410 strands of hair — the numerical value of קדו"ש (kadosh, “holy”). And each and every strand...

Each strand of hair radiates into 410 worlds. Each world is sealed and hidden, and none knows them except for Him. Each strand extends into 420 (alt. 407) workers. And in each and every strand is a spring that flows from the Hidden Brain (behind the wall), illuminating and flowing through the strand into the strands of Ze’ir Anpin. From this, his brain is sustained (alt. rectified).

Then this brain flows into 32 paths. Each and every hair sparkles and is suspended, rectified with a beautiful and fitting rectification. They cover the skull, and the hairs are arranged on both sides up to the skull.

It was taught: Each and every strand is called a “drawing from the spring” (alt. “from the springs”), hidden springs that emerge from the Hidden Brain.

It was taught: From the hair of a human being, it is known whether it is judgment or in his likeness (alt. “in his beard”) and in the eyebrows of his eyes.

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The tufts of hair are arranged in pure rectifications, like clean wool, down to the shoulders. But not literally to the shoulders—rather, to the top of the shoulders. The knot is not visible, as it is written:

“For they have turned to Me the back and not the face” (Jeremiah 2:27).

The hair rises behind the ears and does not cover them, as it is written:

“That Your ears may be attentive” (2 Chronicles 6:40).

The hair that emerges behind the ears is perfectly balanced. One does not emerge from the other. It is a complete, fitting, and beautiful rectification—desirable to behold. The desire and joy of the righteous in Ze’ir Anpin is to gaze and cleave to the rectifications of the Hidden Ancient One. All thirteen strands of hair extend from both sides of the skull toward the face, and from them the hairs are distributed.

There is no left side in this Hidden Ancient One—everything is right. It is seen and not seen, hidden and not hidden. This is especially true in its rectification. And for this, the children of Israel longed to purify their hearts, as it is written:

“Is YHVH among us or not?” (Exodus 17:7)

Between Ze’ir Anpin, called “YHVH,” and Arikh Anpin, called “Not” (אין). Why were they punished? Because they did not act with love, but with testing, as it is written:

“And for testing YHVH, saying: Is YHVH among us or not?” (ibid.)

From the division of the hair extends a path that illuminates 270 worlds. From it shines the path of Ze’ir Anpin, in which the righteous walk to the World to Come, as it is written:

“The path of the righteous is like the light of dawn, shining ever brighter until the perfect day” (Proverbs 4:18).

From that path branch out 613 paths of Torah, divided in Ze’ir Anpin, as it is written:

“All the paths of YHVH are mercy and truth to those who keep His covenant” (Psalms 25:10).

The forehead of the skull is the Will of Wills, the will of Ze’ir Anpin corresponding to that will. (Alt. reading: “The forehead of the skull is called Will.”) For the Will of Wills is revealed in that forehead to correspond below. As it is written:

“And it shall be on his forehead continually, to bring favor...” (Exodus 28:38).

This forehead, called Will, is the revelation of the entire head and skull, which is otherwise concealed in 420 (alt. 410) worlds. When it is revealed, the prayers of Israel are accepted.

Rabbi Shimon fell silent. He was asked again: When is it revealed? Rabbi Shimon said to Rabbi Elazar his son: When is it revealed? He replied: At the time of the afternoon prayer on Shabbat. He asked: Why? He answered: Because during the weekdays, judgment is suspended below in Ze’ir Anpin. But on Shabbat, the forehead called Will is revealed. At that time, wrath is absent, and Will is present, and prayer is accepted. As it is written:

“But as for me, my prayer is to You, YHVH, at a time of favor” (Psalms 69:14).

“Time of favor” refers to the revelation of the forehead of the Ancient of Days. Therefore, this verse was established to be said during the afternoon prayer of Shabbat.

Rabbi Shimon said to Rabbi Elazar his son: “Blessed are you, my son, for the Ancient of Days—may the Will of the Forehead be found for you when you need it.”

Come and see: At other times, when the lower forehead is revealed, brazenness is found. (Alt. reading: “Come and see: At other times, when the forehead is revealed, judgment is aroused, and the forehead becomes one of supervision over the wicked of the world, for those who are not ashamed of their deeds.”) As it is written:

“You had the forehead of a harlot; you refused to be ashamed” (Jeremiah 3:3).

But here, when the forehead is revealed—desire (alt. love) and complete Will are found, and all wrath is subdued and silenced before it.

From this forehead (alt. the lower one) shine 400 chambers of judgment. But when this “time of favor” is revealed, all are silenced before it. As it is written:

“The court sat” (Daniel 7:10) — meaning, it sat in its place, but judgment was not executed.

And it was taught: The gate does not stand in this place because it is revealed and not concealed. A revelation that the Masters of Judgment gaze upon, and they are found but not activated.

It was taught: This forehead spreads into two hundred and seventy thousand illuminations of shining lamps (alt. readings: rivers) from the supernal Eden. For it was taught: There is an Eden that shines to Eden. The supernal Eden is not revealed, and it is sealed within a seal and not separated into paths as we have said. And this lower Eden is separated into its paths—into thirty-two (Iber) paths. And even though this Eden is separated into its paths—no one knows it except the Small Face (Ze’ir Anpin). And the upper Eden—no one knows it, nor its paths, except the Long Face (Arikh Anpin). As it is written: “God understands its way, and He knows its place.” “God understands its way”—this is the lower Eden, which the Small Face knows. “And He knows its place”—this is the upper Eden, which the Ancient of Days (Atik Yomin), the concealed of all, knows.

The eye of the head is white, different from other eyes. There is no covering over the eye, and no eyebrows over the eye. Why? Because it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps”—this refers to the supernal Israel. And it is written: “Whose eyes are open.” And it was taught: Everything that comes in mercy—there is no covering over the eye and no eyebrows over the eye. All the more so the white head, which requires nothing (alt. reading: is guarded).

Rabbi Shimon said to Rabbi Abba: To what does this allude? He said to him: To the fish of the sea, which have no covering over the eye and no eyebrows over the eye, and they do not sleep and do not require guarding over the eye. All the more so the Ancient of Ancients, who does not require guarding, and all the more so that He oversees all, and all is sustained by Him, and He does not sleep. As it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps”—this refers to the supernal Israel.

It is written: “Behold, the eye of the Lord is upon those who fear Him.” And it is written: “The eyes of the Lord roam throughout the whole earth.” There is no contradiction: one refers to the Small Face, the other to the Long Face. And therefore, they are two eyes, and they are whitened (alt. reading: returned) to one. An eye that is white within white, and white that includes all white.

First White: Shines, ascends, and descends to be included in a bundle. It was taught: This white struck and lit three lamps called Hod (Glory), Hadar (Majesty), and Joy, and they flamed in joy in completeness.

Second White: Shines, ascends, descends, strikes, and brings forth (alt. reading: lights) three other lamps called Netzach (Victory), Chesed (Kindness), and Tiferet (Beauty), and they flame in completeness in joy.

Third White: Flames, shines, descends, ascends, and emerges from the concealment of the brain, and strikes the central seventh lamp, and opens a path to the lower brain (alt. reading: to the lower king). And all the lower lamps are ignited.

Rabbi Shimon said: It is fitting, and the Ancient of Days will open this eye upon you at the time you need it.

It was taught: White within white, and white that includes all white. First White: Shines, ascends, and descends to the three lamps on the left side, and they flame and are anointed with this white as one who anoints his body with good perfumes and fragrances over what was upon him previously. Second White: Descends and ascends. Shines to the three lamps on the right side, and they flame and are anointed with this white as one who anoints with good spices and fragrances over what was upon him previously. Third White: Shines, ascends, descends, and its light is drawn from the inner white of the brain, and it strikes the black hair when needed—on the head and in the brain of the head. And it shines to the three crowns that remain, as much as is needed to be revealed. If it is pleasing before the concealed Ancient of all. And it was taught: This eye is not sealed. And they are two, and they are whitened (alt. reading: returned) to one. All is right side. There is no left. It does not sleep, nor slumber, nor require guarding. There is no one who guards it. It guards all, and it oversees all. And from the oversight of this eye, all are sustained.

It was taught: If this eye were to be sealed for even a moment—all could not endure. Therefore, it is called the Open Eye, the Supernal Eye, the Holy Eye, the Eye of Providence, the Eye that does not sleep nor slumber, the Eye that is the guardian of all, the Eye that is the sustainer of all.

And on this it is written: “A good eye will bless”—do not read “will be blessed” but “will bless,” for this is called the Good Eye, and from it, blessing flows to all.

And it was taught: There is no light to the lower eye to be whitened from redness or blackness unless it is seen (alt. reading: washed) by this white light of the supernal eye, which is called the Good Eye. And no one knows when this supernal holy eye shines and washes this lower eye—except Him.

And at times, the righteous, the supernal meritorious ones, are destined to see this through the spirit of wisdom, as it is written: “For eye to eye they shall see.” When? “When the Lord returns to Zion.” And it is written: “Who with eye to eye shall be seen, You, O Lord.” And were it not for this good supernal eye that oversees and washes the lower eye—the world could not endure for even a moment.

It was taught in the Sifra d'Tzniuta: The providence of the lower eye—when the supernal light shines upon it and that supernal light enters into the lower—then from it everything is illuminated. As it is written: “For eye to eye they shall see You, O Lord.” It is written: “Behold, the eye of the Lord is upon those who fear Him.” And it is written: “The eyes of the Lord roam throughout the whole earth.” If they are meritorious—“the eye of the Lord is upon those who fear Him,” the supernal eye. If they are not meritorious—“the eyes of the Lord roam,” the lower eye.

It was taught: Why did Joseph merit that the evil eye did not rule over him? Because he merited to be overseen by the good supernal eye, as it is written: “A fruitful son is Joseph, a fruitful son by a spring (על־עין).” Why is he called “fruitful”? Because of the eye (עין) that oversaw him. And it is written: “A good eye will bless”—why? “Because he gave of his bread to the poor.”

Why is it called one? Come and see: In the lower eye, there is a right eye and a left eye, and they are two, in two colors. But here—there is no left eye, and both ascend in one level, and all is right. Therefore, it is one eye and not two.

And it was taught: This eye is the eye of providence—always open, always smiling, always rejoicing (alt. reading: always seeing). It is not so below, where the eyes are composed of red, black, and white—three colors—and are not always open. (Alt. reading: they have eyebrows) and coverings over the eyes.

And about this it is written: “Awake, why do You sleep, O Lord?” “Open Your eyes, O Lord.” When it is opened—there is one for whom it is opened for good, and one for whom it is not opened for good. Woe to the one for whom it is opened and the eye is mixed with redness, and redness is seen before it, and the eye is covered. Who can be saved from it? But the Ancient of Days—good of eye, white within white, white that includes all whites—fortunate is the portion of the one upon whom one white of it oversees. And about this it is certainly written: “A good eye will bless.” And it is written: “House of Jacob, come and let us walk in the light of the Lord.”

It was taught: The name of the Ancient One (Atik Yomin) is concealed from all and is not explained in the Torah, except for one place where the Small Face (Ze’ir Anpin) swore to Abraham, as it is written: “By Myself I have sworn, says the Lord”—“says” refers to the Small Face. And it is written: “In you shall Israel bless”—this is the supernal Israel. And it is written: “Israel in whom I will be glorified”—this refers to that Israel. And we have learned: They said “Ancient of Days,” and this and that are fitting.

It was taught: It is written: “I beheld until thrones were cast down, and the Ancient of Days sat.” “Thrones were cast down”—who is this? Rabbi Yehuda said: Arise in your standing and prepare this throne.

Rabbi Yehuda said: It is written (Daniel 7:9): “His throne was flames of fire,” and the Ancient of Days sat upon this throne. Why? It was taught: If the Ancient of Days did not sit upon this throne, the world could not endure before that throne. When the Ancient of Days sits upon it, that throne is subdued (alt. reading: subdued itself). And the one who rides is sovereign at the time he takes from that throne and sits upon the first throne—this is a hint that no one rules except the one who rides in it, the Ancient of Days.

Rabbi Shimon said to Rabbi Yehuda: Prepare your path, and the Ancient of Days will come upon you. Come and see: It is written: “I am the Lord, the first, and with the last I am He”—all is He, and He is concealed from all sides.

In this nose—it was taught: In the nose, the face is known. And come and see what is the difference between the Ancient One and the Small Face? This is the Master of the Nose—life comes from one nostril, and life comes from the other nostril.

This nose is the channel through which the breath of life flows to the Small Face. And we call it Melicha (sweetness or saltiness). And it brings down the breath of concealment of the spirit. The spirit that emerges from these nostrils—one spirit goes to the Small Face to awaken it (alt. reading: to give it life from all sides, whiteness from all sides of life). It is awakened in the Garden of Eden. And one spirit of life that is in it is destined to awaken in the time of the son of David, to know wisdom. And from that nostril, a spirit is awakened and emerges from the concealed brain, and is destined to rest upon the King Messiah, as it is written: “And the spirit of the Lord shall rest upon him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord.”

Here are four spirits. And yet we said one spirit—why three? Rabbi Yossi, arise in your standing.

Rabbi Yossi arose and said: In the days of the King Messiah, one will not say to another, “Teach me wisdom,” as it is written: “And they shall no longer teach each man his neighbor… for they shall all know Me, from the least of them to the greatest.” And in that time, the Ancient of Days will awaken the spirit that emerges from the concealed brain of all, and when this is drawn forth—all the lower spirits will be awakened with it.

And who are they? They are the two holy crowns of Ze’ir Anpin. And they are six other spirits that are thus (alt. reading: and they are six spirits, three that are included in three others), as it is written: “The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord.” And we have learned: It is written, “And Solomon sat on the throne of the Lord,” and it is written, “Six steps to the throne.” And the King Messiah is destined to sit on seven—six are them, and the spirit of the Ancient of Days upon them—behold, seven, as it is said (three spirits included in three others).

Rabbi Shimon said to him: May your spirit rest in the World to Come. Come and see: It is written, “Thus says the Lord: From the four winds, come, O spirit…” And do the four winds of the world have anything to do here? Rather, four spirits are aroused—three are them, and the spirit of the concealed Ancient One—four. And so it is: When this one goes out, three go out with it, included within three others. And the Holy One, blessed be He, is destined to bring forth one spirit that includes all, as it is written: “From the four winds, come, O spirit.” It does not say “four winds come,” but “from the four winds, come.”

And in the days of the King Messiah, they will not need to teach one another, for their spirit, which includes all spirits, will know everything: Wisdom and understanding, counsel and might, knowledge and fear of the Lord—because it is the spirit that includes all spirits. Therefore, it is written: “From the four winds”—these are four that are included in the seven supernal levels we mentioned. And it was taught: All are included in this spirit of the Ancient of Ancients, which goes out from the concealed brain to the female of the nose.

Come and see: What

is the difference between one nose and another?

The nose of the Ancient of Days—life from all sides. The nose of Ze’ir Anpin—it is written: “Smoke rose in His nostrils, and fire from His mouth consumed…” “Smoke rose in His nostrils”—and from that smoke, fire burns when the vapor rises afterward. “Coals blazed from it.” What is “from it”? From that smoke, from that nose, from that fire.

It was taught: When Rav Hamnuna Saba wanted to pray his prayer, he would say: “To the Master of the Nose I pray, to the Master of the Nose I plead.” And this is what is written: “And My praise I will seal for You”—this verse was said about the Ancient of Days.

It was taught: The length of the nose—three hundred and seventy-five worlds are filled from that nose, and all are attached to Ze’ir Anpin. This is the praise of the configuration of the nose, and all the configurations of the Ancient of Days—they are seen and not seen. They are seen to the Masters of Judgment, but not seen to all.

Rabbi Shimon opened and said:

Woe to the one who stretches his hand toward the precious supernal beard of the Holy Ancient One, hidden and concealed from all (alt. reading: hidden and sealed from all). The beard of that praise. The beard that is hidden and more precious than all configurations. The beard that neither the supernal nor the lower beings know. The beard that is the praise of all praises. The beard that no human, prophet, or holy one may approach to see. The beard that hangs from His hair to the navel of the heart—white as precious snow, hidden of the hidden, the faith of all faiths.

It was taught in the Tzniuta...

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