Read Idra Zuta in source order, passage by passage, with the close English translation where available and the original source text for checking.
When he entered the cave, they heard a voice from within it: “Is this the man that made the earth to tremble that did shake kingdoms” (Ibid. 14:16). How many heavenly prosecutors are silenced today for your sake! This is Rabbi Shimon ben Yochai, whose Master is praised with daily. Blessed is his portion above and below. How many highest treasures are kept for him! It is said of him, “for you shall rest, and stand up for your allotted portion at the end of the days” (Daniel 12:13).
The Holy Small Gathering We have learned that on the day when Rabbi Shimon wished to leave the world and was settling his affairs, his companions gathered in his home. Rabbi Elazar his son, Rabbi Aba and the rest of the companions appeared before him, and the house was full. Rabbi Shimon looked up and saw that the house was full. He wept and said, at a different time, when I was sick, Rabbi Pinchas ben Yair came before me. They waited for me until now until I found my place in the Garden of Eden. When I returned, fire encircled me, which never ceased. No one appeared before me except with permission. Now I see that the fire is extinguished, and the house is full.
While they were seated, Rabbi Shimon opened his eyes and saw what he saw, while a fire surrounded the house. Everyone left; Rabbi Elazar his son and Rabbi Aba remained, while the other companions stayed outside. Rabbi Shimon said to Rabbi Elazar his son, go out and see if Rabbi Yitzchak is present, because I was his guarantor. Tell him to settle his affairs and be seated by me, blessed is his portion.
Rabbi Shimon rose and sat down. He laughed and rejoiced, saying, where are the companions? Rabbi Elazar rose and ushered them in, and they sat before him. Rabbi Shimon raised his arms and recited a prayer. He rejoiced and said, let the companions that were present at the house of gathering, that is, the Greater Gathering, join us. Everyone left, while Rabbi Elazar his son, Rabbi Aba, Rabbi Yehuda, Rabbi Yossi, and Rabbi Chiya remained. In the meantime, Rabbi Yitzchak arrived. Rabbi Shimon said to him, how goodly is your portion! How much more joy will you have this day! Rabbi Aba sat behind his shoulders while Rabbi Elazar sat before him.
Rabbi Shimon said, this time is a time of goodwill, and I wish to arrive in the world to come without shame. I wish to reveal before the Shechinah subjects that I have not hitherto revealed, lest it shall be said that I passed away from the world at a disadvantage. These were hidden in my heart until now, through which to enter the world to come.
This is how I shall arrange you: Rabbi Aba shall write, Rabbi Elazar my son shall repeat, and the companions shall whisper in their hearts. Rabbi Aba rose from behind him as Rabbi Elazar his son sat before him. He said to him, Rise, my son; let another sit there. Rabbi Elazar rose.
Rabbi Shimon wrapped himself with his garment and sat down. He opened and said, “The dead cannot praise Yah, nor can any who go down into silence” (Tehillim 115:17). “The dead cannot praise Yah,” surely refers to those who are called dead; for the Holy One, blessed be He, is called life and dwells among those that are called living – that is, the righteous – not among those who are called dead – that is, the evil. The ending of the verse is the proof. It reads, “nor can any who go down into silence (Dumah),” that is, all those who descend to the angel Dumah, for they will remain in hell, unlike those who are called living. They are the righteous, whom the Holy One, blessed be He, delights to honor.
Rabbi Shimon said, how different is this time from the Greater Gathering in Portion Naso. During that gathering, the Holy One, blessed be He, appeared along with his chariots. Now the Holy One, blessed be He, appears with the righteous that are in the Garden of Eden. This did not occur at the gathering.
And the Holy One, blessed be He, delights in the honor of the righteous more than in his own, as written about Jeroboam who offered incense and worshipped idols but the Holy One, blessed be He, was longsuffering with him and did not punish him. But once he put out his hand against Ido the prophet, his hand dried up, as written, “And his hand, which he put out against him, dried up” (I Melachim 13:4).
It does say that for his idol worship, but for putting out his hand against Ido the prophet. And now the Holy One, blessed be He, delights in our honor, seeing that all the righteous in the Garden of Eden accompanied him.
Rabbi Shimon said, here is Rav Hamnuna Saba with seventy righteous people engraved with crowns, each and every one illuminated with the splendor of the most concealed Atika Kadisha. And he comes joyfully to listen to the words I speak. Still seated he said, Rabbi Pinchas ben Yair is here. Prepare his place. The companions that were there trembled, rose and sat in the corner of the house, whereas Rabbi Elazar and Rabbi Aba remained before Rabbi Shimon. Rabbi Shimon said, during the Greater Gathering it transpired that all the companions were speaking, and I among them. Now I alone shall speak, and everyone will listen to my words, those above and those below; blessed is my portion this day.
Rabbi Shimon opened and said, “I am my beloved’s, and his desire is towards me” (Shir Hashirim 7:11). All the days that I was attached to this world, I was attached to the Holy One, blessed be He, by a single tie. Therefore now, “his desire is towards me”; as he and his entire holy retinue came to joyfully listen to secret matters and to the praise of Atika Kadisha, the most concealed, which is detached and separate from all yet is inseparable; for everything is attached to it and it is attached to everything; it is everything.
The nine lights that are ablaze with the restorations of the ancient one. The most ancient, called the unknowable head, the most concealed was established yet not established. It was established to uphold everything, since it is the first Partzuf of Atzilut, and everything is upheld by its establishments. Yet it itself was not established, its establishments reveal nothing of itself, and it is not present, that is, it is incomprehensible.
As it became established, it produced nine lights that shone from it, from what it established. They are the nine Sefirot – Keter, Chochmah, Binah, Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod of Arich Anpin; as its garments are Aba and Ima, the male and the female. They are alight with its fire of the unknowable head, with its restorations. These nine lights are set alight by it with Chassadim and are ablaze from it with Gvurot and keep emanating in every direction, both to Chochmah and Chassadim like a candle from which lights emanate in every direction, yet when one approaches to understand the spreading lights, only the candle alone is there. That is, the candle and the lights spreading from it are not two different things, since the light spreading from the candle does not have its own existence or power; rather, its entire existence lies in the candle. If you take the candle somewhere else, the lights will spread there instead of remaining in the previous location. Such is Atika Kadisha. It is the most concealed superior candle, which is incomprehensible save through the lights spreading from it. Some are revealed and some are concealed. They are called the holy name. But the lights emanating from Atika Kadisha have no separate existence, Heaven forbid. Rather, they exist entirely within Atika Kadisha. Even though they are comprehensible whereas Atika Kadisha is incomprehensible, like lights emanating from a candle. Hence, it is all one.
The companions have said in earlier volumes that the changes spreading from the blessed One are created levels, that is, they are formed by created formations and Atika Kadisha appears in each and every one, because they are formations of Atika Kadisha. That is, they are kinds of covers over the illumination of blessed Infinity. People can comprehend it through them. Hence it is created in relation to man, but there is no change in the light itself, Heaven forbid.
It is like a man who dresses himself before his friends. He is unaffected by the garments, but the others are. This is not the time for these matters, because I have spoken about them at the holy Gathering. Now I see that which I have not known thus.
Up until now the matter has been hidden in my heart. Now I alone give testimony before the holy King, and before me are all the truly righteous who came to hear these words.
The skull of Atika The skull, namely, Keter, of the white head, that is, the head of Arich Anpin that is completely white, which denotes the sway of Chesed, has neither beginning nor end of the appearance of Chochmah. This refers to the upper Chochmah and the lower Chochmah, since the flow of Chochmah and the flow of Chassadim are united within it as one light of Chassadim. The unison of its abundance pours and shines from it, and the righteous receive from it four hundred desirable realms in the world to come.
From the unity of streams, which is the white head, dew – abundance – drips daily down to Zeir Anpin, which is the location called heaven. With it, this dew, the dead will arise in the future as written, “therefore Elohim give you of the dew of heaven” (Bereshit 27:28). That is the dew of Zeir Anpin that is called heaven. And its head is filled.
It flows from this Zeir Anpin to the apple field, which is Malchut, and the entire apple field is illuminated by this dew.
This Atika Kadisha, Arich Anpin, is hidden and concealed. The upper incomprehensible Chochmah is present in that head, Keter of Arich Anpin. The head alone is visible in Atika. The head is the first three Sfirot of Arich Anpin that are called head; but the seven lower Sfirot of Arich Anpin are encased in Aba and Ima, the Male and Female of Atzilut and are therefore not revealed, for it is the beginning (head) of all beginnings; all the Partzufim of Atzilut are connected to it: Aba and Ima encase its Chesed, Gvurah and Tiferet; the Male and Female encase its Netzach, Hod and Yesod.
The other Partzufim of Atzilut, however, are not encased by their lower counterpart but only by the lower three Sfirot – Netzach, Hod and Yesod; their Keter, Chochmah, Binah, Chesed, Gvurah and Tiferet are exposed. The upper Chochmah – the head, as said before – is imperceptible within the head of Arich Anpin and is called the upper brain, the concealed brain, the calm and silent brain. None can comprehend it save for itself.
The three heads of Atika Three heads were engraved within each other, that is, the concealed Chochmah within the skull, and above each other, that is, the unknowable head above the skull. He explains, one head is concealed Chochmah, which is covered and unopened. This concealed Chochmah is the head for every head of any other Chochmah. This is the first head going upward.
The second head is the upper head, the most concealed Atika Kadisha. It is the skull of Arich Anpin. The third highest head is the beginning of every beginning, a head that is not a head. That is, a head denotes the beginning of expansion and comprehension; yet nothing of this head is comprehensible, because what is inside this head does not know, nor is it known, since it is attached to neither wisdom nor understanding.
Hence it is called, “Therefore now flee to your place” (Bemidbar 24:11), “And the living creatures ran and returned” (Yechezkel 1:14), because it is incomprehensible.
Atika Kadisha, which is the skull of Arich Anpin, is called nothingness (ayin) because nothingness derives from the unknowable head. Meaning that this top of the skull is close to the unknowable head, which is utterly incomprehensible; it is therefore incomprehensible as well. It is called nothingness, indicating that it cannot be conceived. For that reason, all the hairs and eyebrows over the skull are not from it, because Judgments cannot have a hold on it.
They emerge from the concealed brain. They are therefore all smooth, that is, soft without Judgment. They are all the same of equal weight, since here everything is the one light of Mercy. The back of the head is not visible because it alludes to Judgments and the back, as meant in, “for they have turned their back (lit. nape) to me, and not their face” (Yirmiyahu 2:27).
This is entirely because this Atika is in one light, that is, under the sway of Chassadim, which is why there is no room for Judgments to appear. It is completely joyous and never changing from shining with mercy. Even though we distinguish among three columns in it – right, left, and central – it never deviates from the aspect of the right column and is always considered to be of mercy and Chassadim. It is present in the thirteen attributes of Mercy, because the incomprehensible Chochmah within it, divided into three times four, equaling twelve, while it, Atika itself includes them and has control over them. Therefore, there are thirteen attributes including it.
The path of the parting of the hair A path shines in the center at the parting of the hairs that come out of the concealed brain, which is incomprehensible Chochmah. It is the path wherein the righteous shine in the world to come, as written, “But the path of just men is like the gleam of sunlight…” (Mishlei 4:18), wherefore it is written, “then shall you delight yourself in Hashem” (Yeshayahu 58:14). All other paths that derive from Zeir Anpin – the six hundred thirteen paths –are illuminated by this path.
This Atika, Arich Anpin, the most primordial – Supernal Aba and Ima that are called old stem from it – is the supernal Keter on high, that is, Keter of Arich Anpin. Every crown is crowned with it, that is, every brain. All brain lobes are called crowns, being the seven perfections of the head that shall be explained soon and the thirteen features of the beard. Crowns – Aba and Ima – shine from it, and all the other candles, the seven lower Sefirot that contain Judgments are alight with it and shine. Nevertheless, it itself is a supernal concealed and unknown candle.
Atika is present in three, in two and is one This Atika, Arich Anpin, is present in three heads. They are the skull, the air, and concealed Chochmah (as said in the Great Gathering, commentary to section 23). They are incorporated in a single head, being altogether one head of Arich Anpin. That uppermost head, the unknowable head that is the head of Atika, is the highest, that is, above the three heads of Arich Anpin.
Atika Kadisha is imprinted with three heads that represent the three columns – Keter is the right one, the hidden brain is the left, and the air is the central column. In the same way, all other candles that shine from it, namely, the Sfirot, are imprinted with three. There are three columns at the top, called Chochmah, Binah and Da’at; three columns in the middle, called Chesed, Gvurah and Tiferet; and three columns at the bottom, called Netzach, Hod and Yesod.
Moreover, Atika Kadisha is imprinted on two, as the whole of Atika is in two: one is the supreme Keter of everything supernal, the head of all heads. It is the skull of Arich Anpin that includes within it the concealed Chochmah. The second is that head above it, that is, the head that is unknowable. Similarly, all the other candles are concealed within two.
This is the central column that incorporates Chesed and Gvurah, which are not united, to reconcile between right and left, as explained regarding supernal Aba and Ima above (in the Great Gathering, section 181) that they stem from the two heads – the unknowable head and the skull of Arich Anpin. Moreover, Atika Kadisha is engraved on and concealed within one, that is, all the lights within it are included in the influence of the light of Chassadim alone.
It is one and everything is one. Similarly, all the other candles are hallowed and connected and revert to one, and they are one.
The forehead of will of Arich Anpin The forehead that appears in Atika Kadisha, that is, in Arich Anpin, is called will. This highest head, which is concealed on high, being unknown, extended a sweet and comely sway that became a part of the forehead. And since the will of all wills is established in the forehead and appears by decision, this forehead is called will.1These Chassadim are much more elevated than Chochmah because they contain both their virtues.
By bestowing Chochmah upon Zeir Anpin, they are considered as being like Chochmah themselves. They can subdue the external forces just like Chochmah; but being Chassadim, the external forces have no hold on them. The light of Chassadim does not thicken at all as it descends to terrestrial beings; for the tzimtzum applies to the light of Chochmah alone, not the light of Chassadim.
And when this will is revealed in the forehead, the will of wills is present throughout the realms; meaning that this full illumination reaches all the realms. And all the prayers from below are accepted; the face of Zeir Anpin is shining, everything is in a state of mercy, and all judgments are hiding and subdued.
The time of the Mincha prayer during weekdays is a time when all Judgments awaken, because then Chochmah of the left column is revealed. On Shabbat the forehead of Arich Anpin is revealed as a wish for the illumination of Chassadim, all Judgments are subdued, and mercy prevails throughout the realms. Hence there is no Judgment on Shabbat, neither above nor below. Even hellfire abates, and the wicked have rest. Therefore, an additional soul of joy is added on Shabbat.
The three Shabbat meals One must enjoy three meals on Shabbat; for the whole faith, the entirety of faith, is present in it. One must set the table, eat the three meals of faith, and enjoy them.
Rabbi Shimon said, I am my own witness before all that are present here that I have never eschewed these three meals. For their sake I never had to fast on Shabbat. Even on other weekdays, I did not have to fast, not to mention on Shabbat. Whoever attains them is worthy of the whole faith. They are, one the Queen’s meal, that is, on Shabbat eve, as Malchut reigns at night; one is the meal of the holy King, Zeir Anpin, that is the Mincha meal when Zeir Anpin ascends to Atika Kadisha; and one is the meal of the most concealed Atika Kadisha, at the morning meal, when Atika Kadisha shines through the highest Aba and Ima, and Zeir Anpin receives the illumination of Atika Kadisha from the highest Aba and Ima. But during Mincha on Shabbat, Zeir Anpin himself ascends to Atika Kadisha and receives its illumination. Hence the meal is named after Zeir Anpin, while breakfast after Atika Kadisha. In that world, one will attain these levels. When this will that is in the forehead appears, all judgments in their chains are subdued.
The opening of the eyes The eyes in the head of Atika Kadisha, Arich Anpin – both eyes are considered as one. They are always watchful, never asleep, as written, “Behold, he who keeps Israel shall neither slumber nor sleep” (Tehillim 121:4), that is, holy Israel, which is Zeir Anpin. It therefore has neither eyebrows nor eyelids over the eyes.
That brain, that is, concealed Chochmah of Arich Anpin, is engraved at a time of immaturity, and shines during maturity with the three white hues of the eye (as said in the Greater Gathering of Naso, section 42; study there). They are the three types of Chesed in their three columns. With one type of white, they wash the eyes of Zeir Anpin, as written, “washed with milk” (Shir Hashirim 5:12), which is Chesed that is called milk, the first white of the three types of white in the eyes of Arich Anpin, that is, their right column. The other types of white wash and shine with the other luminaries, that is, the other levels.
That brain, which is concealed Chochmah, is called the fount of blessings. It is the fount wherefrom all blessings originate. Since this brain is alight with the three kinds of white in the eyes, blessings derive from the eye, as written, “He that has a generous eye shall be blessed” (Mishlei 22:9), as the white part of the eye derives from the brain. When that eye beholds Zeir Anpin, everyone rejoices. This eye – even though it contains the three columns of right, left, and central, still it is wholly white without left (as said in the Greater Gathering, section 42). But the lower eyes of Zeir Anpin are the right and the left, two of two aspects; the right is Chesed, and the left is Gvurah with the illumination of Chochmah.
We learned in the Book of Mysteries that there is an upper Yud and a lower Yud, an upper Hei and a lower Hei, an upper Vav and a lower Vav. The upper letters derive from Atika and the lower are in Zeir Anpin. They do not derive from him but are truly in him. Zeir Anpin is called Yud Hei Vav Hei, and the inner meaning of the letters applies to him. As for Atika Kadisha, they merely derive from it; meaning, the roots of the four letters Yud Hei Vav Hei are in it, not the letters themselves. The name of Atika is hidden from everything, unattainable; but these letters Yud Hei Vav Hei derive from Atika to sustain these letters below. Without it, the lower letters would not endure.
The Holy Name, therefore, is hidden and revealed. It is hidden, corresponding to the most hidden Atika Kadisha. It emerges in Zeir Anpin. All blessings therefore must be both hidden and revealed. Meaning, they must be recited using the second pronoun, as in “Blessed are you,” then using the third (hidden) person, “who has hallowed and commanded us.” It is hidden, corresponding to these hidden letters that derive from Atika Kadisha; and it is visible, corresponding to the letters in Zeir Anpin.
The nose of Arich Anpin The breath (or spirit) of life blows on Zeir Anpin through the nose of Arich Anpin, through the opening of this orifice. One Hei derives from this orifice that supports another Hei below. This breath emerges from the hidden brain and is called the spirit of life. By means of this spirit people will know wisdom at the era of King Messiah, as written, “and the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding…” (Yeshayahu 11:2). This nose (chotem) is life in every direction, complete joy, contentment, and healing. It is written of the nose of Zeir Anpin, “there went up a smoke out of his nostrils” (II Shmuel 22:9), but here it is written, “and for my praise will I refrain (echetom) for you” (Yeshayahu 48:9).
According to the Book of Aggadah from the academy of Rav Yeva Saba, Hei, which is Malchut, is established by receiving from the mouth of Arich Anpin. But here, with regards to this discussion, this is not so relevant, and Malchut is not connected to the mouth of Arich Anpin but to the left nostril in the nose. Even though it amounts to the same thing, judgment derives from Hei, since it is the aspect of lower Chochmah that shines with judgments (as in the Greater Gathering, section 219); judgment also derives from the nose, that is, from Chochmah that is bestowed by the nose, as written, “there went up a smoke out of his nostrils”.
You may argue that “fire out of his mouth devoured” (II Shmuel 22:9), meaning that there are judgments in the mouth as well. He answers, anger derives mostly from the nose, since Chochmah flows from there.
Two kinds of Chochmah, concealed and revealed All the implements of Atika Kadisha were installed in the silent and concealed brain, that is, concealed Chochmah; whereas all the implements of Zeir Anpin were installed in the lower Chochmah, that is, in Binah that reverted to Chochmah upon returning to the head of Arich Anpin, though not in actual Chochmah, as said, “in wisdom have you made them all” (Tehillim 104:24).
And Hei, Malchut, surely includes all, since Malchut is where Chochmah is revealed. What is the difference between Hei, lower Malchut, and Hei here in the left nostril of the nose of Atika? Judgments awaken from the Hei here in lower Malchut; but the Hei here in the nose is mercy within mercy like the left eye of Arich Anpin, which is white within white (as said in the Greater Gathering, section 42; study there).
Similarly, even though the hair of Arich Anpin originates in concealed Chochmah, it is white because concealed Chochmah is establish as one within the other (as said in section 37).
The hairs of the beard of Arich Anpin Everything precious depends on the beard of Atika Kadisha, which is Arich Anpin. It is called the fortune of all. Both those above and below are made bountiful from this most precious beard called Mazala. They all look up to receive abundance from that Mazala. The life of everything, sustenance of everything, depends on that Mazala. Heaven and earth – Zeir Anpin and Malchut – depend on that Mazala, as does beneficial rain. All look up to that Mazala. Celestial and terrestrial armies depend on that Mazala.
Thirteen founts of high-quality oil come down from the beard. They are the thirteen attributes of mercy. They derive from the beard, which is this precious Mazala, and continue to Zeir Anpin. Do not say all, just nine of them are in Zeir Anpin. They are the nine attributes mentioned in Portion Shelach that subdue judgments.
This Mazala is evenly weighted down to the navel. The hallowing of the holies of holies are the brains of Aba and Ima that are called holies. When they ascend to Arich Anpin, they are called the holies of holies. They derive from this Mazala. By this Mazala, the supernal knot was loosened from the head of all heads, unknown and unattainable, unknown to those on high and low. Everything therefore derives from this Mazala.
There are three heads to this beard, as I said. They are the unknowable head, Keter and concealed Chochmah. They extend and are all attached to this Mazala and remain in it. For this reason, the most precious comes down from this Mazala.
All the letters in the name Yud Hei Vav Hei that derive from this Atika (as said in section 53) all derive only from this beard. They are attached to this Mazala and depend on it to sustain the other letters that are in Zeir Anpin (as said in section 53). Letters are vessels and aspects of judgments. Judgments have no hold on Atika itself; but for the sake of preparing through them to sustain the lower beings, a unique Partzuf of hair was formed that derives from it (as explained at length in section 58; study there).
Had those letters not ascended to Atik, that is, to its beard, the other ones in Zeir Anpin would not have subsisted. Therefore, Moshe said in times of need, “Hashem, Hashem” twice. The first depends on Arich Anpin and the second on Zeir Anpin. There is a cantillation mark to separate them.
And all depend on Mazala instead of on Arich Anpin, as said. The higher beings are ashamed before this Mazala and the lower beings are subdued before it as said above (in the Greater Gathering, section 99; study there). Happy is the portion of he who attained that.
How Chochmah of the thirty-two paths emanated This most concealed Atika Kadisha is not mentioned in the Torah; nor is it present; because, being the supreme head of all supernal beings, it is only mentioned in the Torah as a bodyless head, that is, “and the hair of whose head was like the pure wool” (Daniel 7:9). No torso or limbs are mentioned, as they are in Zeir Anpin, as written in the Song of Songs. That is to uphold everything.
The most concealed and hidden – Keter of Arich Anpin – its preparations were implemented in the most concealed brain – the concealed Chochmah. After having extended and becoming fully established, the highest Chesed emerged from Keter of Arich Anpin. This highest Chesed spread and reached perfection, and everything was included within this concealed brain, which is Chochmah of Arich Anpin. When this whiteness was modified by this light, that is, when the highest Chesed of Keter became incorporated within concealed Chochmah of Arich Anpin, something (referring to the unknowable head) struck that brain (concealed Chochmah) and it shone, producing another brain from precious Mazala. This brain spread and shone upon thirty-two paths, which are Aba and Ima (as said in section 48). When this brain illuminates, it does so from the precious Mazala, since the beard is the source for the brain of thirty-two paths. Three highest heads illuminated this brain; they are two heads and one to incorporate them. They are Chochmah and Binah, and the one incorporating them is the brain of Da’at; these are Chochmah, Binah and Da’at. They derive from Mazala and are a part of it. Thus, the entire light of Chochmah received by lower beings is not from Chochmah at the head of Arich Anpin but rather from Chochmah that spread through the beard of Arich Anpin (read carefully above in section 48).
The preciousness of the beard starts to manifest from here, from the brain of thirty-two paths. It is the concealed Mazala, since it flows to each and every level. And when they are perfected in each level, they do so in the same manner as Atika Kadisha. Just as three heads are crowned with it, so do all levels have three heads. And when they shine, all levels derive from each other with three heads. There are two from each side of right and left and one to incorporate them in the center. They are the three columns – right, left and center. These apply to each level, and every level flows through them unto its lower counterpart.
You may wonder, who is Atika Kadisha? That is, who is included under the name Atika Kadisha? He answers, come and see, in the highest heights there is that which is unknown, incomprehensible and unmarked; this is the unknowable head. It is all inclusive, and the two lower heads – the skull and the concealed brain, which are right and left – are incorporated in it; that is, it unites them.
Everything was established this way, that is, as two heads to right and left and one to include and unite them. And that unknowable head is not counted among the Sfirot, nor is it part of them, that is, it is not even a Keter to them. Nor is it enumerated, for it is not of the aspect of Binah called calculus, but it is in the wish of the heart. Hence it says, “I said, I will take heed to my ways, that I sin not with my tongue” (Tehillim 39:2).
The place where beginning lies is from the illumination of Atika Kadisha that shines from Mazala. It is the illumination of Chochmah that spreads into thirty-two directions. This refers to Chochmah of the thirty-two paths. It emerges from the concealed brain, from its illumination on the beard, as said in the following section. The reason it shines first is this brain of thirty-two directions, which is a beginning for every manifestation. It becomes three heads, that is, the two heads of Chochmah and Binah and one head to include them, which is the brain lobe of Da’at. These three – Chochmah, Binah and Da’at – spread to Zeir Anpin, and from them all levels shine, as shall be explained.
The flow of Chochmah of the thirty-two paths to lower beings He now explains how the two heads of Chochmah and Binah and the one that incorporates them, Da’at, spread from the brain of the thirty-two paths and into Zeir Anpin and other levels. He says that Chochmah of the thirty-two paths was engraved and produced a river, which is Binah that was extruded out of Chochmah due to the ascent of Malchut to Binah.
Through that, it flows and gushes to water the garden, which is Malchut. Had it not left Chochmah, Malchut would not have had brains. This ascent of Malchut to Binah relates to the right column. It enters the head of Zeir Anpin, which becomes one brain.
This is the brain of Chochmah to the right of the head of Zeir Anpin. From there it flows out throughout the body of Zeir Anpin and waters all the plants. This is the meaning of, “And a river went out of Eden to water the garden” (Bereshit 2:10). This explains the sequence of the emergence of the right side of the head of Zeir Anpin, which is Chochmah of the right. It is formed mainly by the ascent of Malchut to Binah and the extrusion of Binah outside Chochmah.
This Chochmah of the thirty-two paths was further engraved, flowed and entered the head of Zeir Anpin, that is, through the descent of Malchut from Binah by means of the dot of Shuruk, and another brain was formed. That is the brain of Binah, the left column of the head of Zeir Anpin. Later, two streams flowed from that light, which is the central column of the head of Zeir Anpin; namely, it unites the right column with the left column, Chochmah and Binah, with each other, pulls them and incorporates them within itself.
They were engraved and joined within one head of the depth of the pit, which is the brain lobe of Da’at, as written, “By his knowledge the depths were broken up” (Mishlei 3:20). It penetrates the head of Zeir Anpin and becomes another brain, that is, the brain of Da’at. From there it flows and enters the body of Zeir Anpin, filling parlors and chambers in the body. This is the meaning behind, “and by knowledge are the chambers filled” (Ibid. 24:4).
And those Chochmah, Binah and Da’at of Zeir Anpin shine with the light of that highest concealed brain that shines on Mazala. And Mazala shines on the brain of thirty-two paths, it being Aba and Ima (as said in section 64); from Aba and Ima it flows to Chochmah, Binah and Da’at of Zeir Anpin. Everything is interdependent and interconnected until it is known that all is one and all is Atika and that nothing is separate from it.
These three lights, Chochmah, Binah and Da’at of Zeir Anpin, shine on three others that are called fathers that are Chesed, Gvurah and Tiferet of Zeir Anpin; those shine on the children, Netzach, Hod, Yesod of Zeir Anpin; and everything shines from a single place, the concealed brain, which is Atika. When Atika, the will of all wills, manifests, everything is shining, and everything is fully joyous.
Higher Eden and lower Eden This Chochmah of the thirty-two paths is called Eden. This Eden flows from the most concealed highest Eden, which is the concealed brain. It is considered a beginning starting with this Eden, which is Chochmah of the thirty-two paths; that is, a beginning for shining on lower beings. For neither beginning nor end is considered in Atika, that is, in the concealed brain; beginning and end are supernal Chochmah and lower Chochmah.
For the concealed brain does not shine on lower beings from itself; rather, its illumination is via Mazala and into the brain of the thirty-two paths, and that brain does have a beginning, since it contains Chochmah of the left column; and it does have an end, that is, Malchut that is called lower Chochmah, where this Chochmah can be revealed. And since Atika has neither beginning nor end, it is not called “you,” in the second person, but “he,” that is, the hidden third person.
And the place that does contain a beginning, that is, Chochmah of the thirty-two paths, is called ‘you’ and ‘father,’ as written, “You… are our father” (Yeshayahu 63:16).
