## Idra Zuta Paragraph all ###### Idra Zuta 1 [Idra Zuta 1](https://torahapp.org/share/book/Idra%20Zuta/r/1) תָּאנָא בְּהַהוּא יוֹמָא דְּרִבִּי שִׁמְעוֹן בָּעָא לְאִסְתַּלְּקָא מִן עָלְמָא וַהֲוָה מְסַדֵּר מִלּוֹי. אִתְכְּנָשׁוּ חַבְרַיָּא לְבֵי רִבִּי שִׁמְעוֹן. וַהֲווּ קָמֵי רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא וּשְׁאָר חַבְרַיָּא. וַהֲוָה מַלְיָא בֵיתָא. זָקִיף עֵינוֹי רִבִּי שִׁמְעוֹן וַחֲמָא דְאִתְמְלֵי בֵיתָא. בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר. בְּזִמְנָא אַחֲרָא כַּד הֲוֵינָא בְּבֵי מַרְעֵי, הֲוָה רִבִּי פִּנְחָס בֶּן יָאִיר קַמָּאי. וְעַד דְּבָרִירְנָא דּוּכְתָּאי אוֹרִיכוּ לִי עַד הַשְׁתָּא. וְכַד תַּבְנָא אַסְחַר אֶשָׁא מִקָּמָּאי וּמֵעַלְמִין לָא אִתְפְּסָק. וְלָא הֲוָה עָאל בַּר נָשׁ אֶלָּא בִרְשׁוּתָא. וְהַשְׁתָּא חֲמֵינָא דְּאִתְפְּסַק וְהָא אִתְמְלֵי בֵיתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 2 [Idra Zuta 2](https://torahapp.org/share/book/Idra%20Zuta/r/2) עַד דַּהֲווֹ יַתְבֵי. פָּתַח עֵינוֹי רִבִּי שִׁמְעוֹן וְחָמָא מַה דְּחָמָא וְאַסְחַר אֶשָׁא בְּבֵיתָא. נָפְקוּ כֻלְּהוּ וְאִשְׁתְּאֲרוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא. וּשְׁאָר חַבְרַיָּא יָתְבוּ אַבַּרָאי. אָמַר רִבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, פּוּק חֲזֵי אִי הָכָא רִבִּי יִצְחָק דְּאֲנָא מְעָרַבְנָא לֵיהּ. אִימָא לֵיהּ דִּיסַדֵּר מִלּוֹי וְיֵתִיב לְגַבָּאי זַכָּאָה חוּלָקֵיהּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 3 [Idra Zuta 3](https://torahapp.org/share/book/Idra%20Zuta/r/3) קָם רִבִּי שִׁמְעוֹן וְיָתִיב וְחַיִּיךְ וְחַדֵּי. אָמַר אָן אִנּוּן חַבְרַיָּא. קָם רִבִּי אֶלְעָזָר וְאָעִיל לוֹן וְיַתְבוּ קָמֵיהּ. זָקִיף יְדוֹי רִבִּי שִׁמְעוֹן וּמְצַלֵּי צְלוֹתָא וַהֲוָה חַדֵּי וְאָמַר. אִנּוּן חַבְרַיָּא דְאִשְׁתְּכָחוּ בְבֵי אִדָּרָא יִזְדַּמְּנוּן הָכָא. נָפְקוּ כֻלְּהוּ וְאִשְׁתְּאֲרוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא וְרִבִּי יְהוּדָה וְרִבִּי יוֹסֵי וְרִבִּי חִיָּיא. אַדְּהָכִי עָאל רִבִּי יִצְחָק. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן כַּמָּה יֵאוֹת חוּלָקָךְ כַּמָּה חֵידוּ בָעֵי לְאִתּוֹסְפָא לָךְ בְּהָאי יוֹמָא. יָתִיב רִבִּי אַבָּא בָּתַר כִּתְפוֹי וְרִבִּי אֶלְעָזָר קָמֵיהּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 4 [Idra Zuta 4](https://torahapp.org/share/book/Idra%20Zuta/r/4) אָמַר רִבִּי שִׁמְעוֹן הָא הַשְׁתָּא שַׁעְתָּא דִרְעוּתָא הוּא. וַאֲנָא בָעֵינָא לְמֵיעָל בְּלָא כִּסּוּפָא לְעָלְמָא דְּאָתֵי. וְהָא מִלִּין קַדִּישִׁין דְּלָא גָּלְיָאן עַד הַשְׁתָּא, בָּעֵינָא לְגַלָּאָה קַמֵּי שְׁכִינְתָּא, דְּלָא יֵימְרוּן דְּהָא בִּגְרִיעוּתָא אִסְתָּלַקְנָא מֵעָלְמָא. וְעַד כְּעַן טְמִירִן הֲווֹ בְּלִבָּאִי, לְמֵיעַל בְּהוּ לְעָלְמָא דְּאָתֵי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 5 [Idra Zuta 5](https://torahapp.org/share/book/Idra%20Zuta/r/5) וְכַךְ אַסְדַּרְנָא לְכוּ, רִבִּי אַבָּא יִכְתּוֹב, וְרִבִּי אֶלְעָזָר בְּרִי יִלְעֵי, וּשְׁאַר חַבְרַיָּיא יְרַחֲשׁוּן בְּלִבַּיְיהוּ. קָם רִבִּי אַבָּא מִבָּתַר כַּתְפוֹי. וְיָתִיב רִבִּי אֶלְעָזָר בְּרֵיהּ קַמֵּיהּ, אָמַר לֵיהּ קוּם בְּרִי, דְּהָא אַחֲרָא יְתִיב בְּהַהוּא אֲתָר, קָם רִבִּי אֶלְעָזָר. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 6 [Idra Zuta 6](https://torahapp.org/share/book/Idra%20Zuta/r/6) אִתְעֲטָּף רִבִּי שִׁמְעוֹן, וְיָתִיב. פָּתַח וְאָמַר, (תהילים קט״ו:י״ז) לֹא הַמֵּתִים יְהַלְלוּ יָהּ וְלֹא כָּל יוֹרְדֵי דוּמָה. לֹא הַמֵּתִים יְהַלְלוּ יָהּ, הָכִי הוּא וַדַּאי, אִינּוּן דְּאִקְרוּן מֵתִים, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא חַי אִקְרֵי, וְהוּא שָׁארֵי בֵּין אִינּוּן דְּאִקְרוּן חַיִּים, וְלָא עִם אִינּוּן דְּאִקְרוּן מֵתִים. וְסוֹפֵיהּ דִּקְרָא כְּתִיב, וְלֹא כָּל יוֹרְדֵי דוּמָה, וְכָל אִינּוּן דְּנַחְתִּין לְדוּמָה, בַּגֵיהִנָּם יִשְׁתַּאֲרוּן. שָׁאנֵי אִינּוּן דְּאִקְרוּן חַיִּים, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 7 [Idra Zuta 7](https://torahapp.org/share/book/Idra%20Zuta/r/7) אָמַר רִבִּי שִׁמְעוֹן, כַּמָה שַׁנְיָא שַׁעֲתָא דָּא מֵאִדָּרָא. דִּבְאִדָּרָא אִזְדְּמַן קוּדְשָׁא בְּרִיךְ הוּא וּרְתִיכוֹי. וְהַשְׁתָּא, הָא קוּדְשָׁא בְּרִיךְ הוּא הֵיכִי (הכא), וְאָתֵי עִם אִינּוּן צַדִּיקַיָּיא דִּבְגִּנְתָּא דְּעֵדֶן, מַה דְּלָא אִעְרָעוּ בְּאִדָּרָא. וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהוֹן דְּצַדִּיקַיָּיא יַתִּיר מִיקָרָא דִּילֵיהּ, כְּמָה דִּכְתִּיב בִּירָבְעָם, דְּהֲוָה מְקַטֵר וּמַפְלַח לְעֲבוֹדָה זָרָה, וְקוּדְשָׁא בְּרִיךְ הוּא אוֹרִיךְ לֵיהּ. וְכֵיוָן דְּאוֹשִׁיט יְדֵיהּ לָקֳבְלֵי דְּעִדּוֹ נְבִיאָה, אִתְיְיבַּשׁ יְדֵיהּ, דִּכְתִּיב, (מלכים א י״ג:ד׳) וַתִּיבַשׁ יָדוֹ וְגוֹ'. וְעַל דְּפָלַח לְעֲבוֹדָה זָרָה לָא כְּתִיב, אֶלָּא עַל דְּאוֹשִׁיט יְדֵיהּ לְעִדּוֹ נְבִיאָה. וְהַשְׁתָּא קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרָא דִּילָן, וְכֻלְּהוּ אָתָאן עִמֵּיהּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 8 [Idra Zuta 8](https://torahapp.org/share/book/Idra%20Zuta/r/8) אָמַר, הָא רַב הַמְנוּנָא סָבָא הָכָא, וְסַחֲרָנֵיהּ ע' צַדִּיקֵי גְּלִיפָן בְּעִיטְרִין, מְנַהֲרִין כָּל חַד וְחַד מִזִּיהֲרָא דְּזִיוָא דְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין. וְהוּא אָתֵי לְמִשְׁמַע בְּחֶדְוָותָא, אִלֵּין מִלִּין דַּאֲנָא אֵימָא. עַד דְּהֲוָה יָתִיב, אָמַר, הָא רִבִּי פִּנְחָס בֶּן יָאִיר הָכָא, אַתְקִינוּ דּוּכְתֵּיהּ, אִזְדַּעֲזָעוּ חַבְרַיָיא דַּהֲווֹ תַּמָּן, וְקָמוּ וְיָתְבוּ בְּשִׁיפּוּלֵי בֵּיתָא. וְרִבִּי אֶלְעָזָר וְרִבִּי אַבָּא, אִשְׁתָּאֲרוּ קַמֵּיהּ (נ"א עמיה) דְּרַבִּי שִׁמְעוֹן. אָמַר רִבִּי שִׁמְעוֹן, בְּאִדָּרָא אִשְׁתֵּכַחְנָא דְּכָל חַבְרַיָיא הֲווֹ אַמְרֵי, וַאֲנָא עִמְּהוֹן. הַשְׁתָּא אֵימָא אֲנָא בִּלְחוֹדָאי, וְכֻלְּהוּ צַיְיתִין לְמִלּוּלִי, עִלָּאִין וְתַתָּאִין. זַכָּאָה חוּלָקִי יוֹמָא דֵּין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *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. ###### Idra Zuta 9 [Idra Zuta 9](https://torahapp.org/share/book/Idra%20Zuta/r/9) פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר, (שיר השירים ז׳:י״א) אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ. כָּל יוֹמִין דְּאִתְקְטַּרְנָא בְּהַאי עָלְמָא, בְּחַד קְטִירָא אִתְקְטַּרְנָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ הַשְׁתָּא וְעָלַי תְּשׁוּקָתוֹ. דְּהוּא וְכָל סִיעָתָא קַדִּישָׁא דִּילֵיהּ, אָתוּ לְמִשְׁמַע בְּחֶדְוָה, מִלִּין סְתִימִין, וּשְׁבָחָא דְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין, פָּרִישׁ וְאִתְפְּרַשׁ מִכֹּלָּא, וְלָא פָּרִישׁ, דְּהָא כֹּלָּא בֵּיהּ מִתְדְּבַק, וְהוּא מִתְדְּבַק בְּכֹלָּא הוּא כֹּלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 10 [Idra Zuta 10](https://torahapp.org/share/book/Idra%20Zuta/r/10) עַתִּיקָא דְּכָל עַתִּיקִין, סְתִימָא דְּכָל סְתִימִין, אִתְתְּקַן וְלָא אִתְתְּקַן. אִתְתְּקַן, בְּגִין לְקַיְּימָא כֹּלָּא. וְלָא אִתְתְּקַן, בְּגִין דְּלָא שְׁכִיחַ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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*. ###### Idra Zuta 11 [Idra Zuta 11](https://torahapp.org/share/book/Idra%20Zuta/r/11) כַּד אִתְתְּקַן, אַפִּיק ט' נְהוֹרִין, דְּלַהֲטִין מִנֵּיהּ, מִתִּקּוּנוֹי. וְאִינּוּן נְהוֹרִין מִנֵּיהּ, מִתְנַהֲרִין וּמִתְלַהֲטִין, וְאָזְלִין וּמִתְפַּשְׁטִין לְכָל עִיבָר. כְּבוּצִינָא דְּאִתְפַּשְּׁטִין (דמתפשטין) מִנֵּיהּ נְהוֹרִין לְכָל עִיבָר. וְאִינּוּן נְהוֹרִין דְּמִתְפַּשְּׁטִין, כַּד יִקְרְבוּן לְמִנְדַּע לוֹן, לָא שְׁכִיחַ אֶלָּא בּוּצִינָא בִּלְחוֹדוֹי. כַּךְ הוּא עַתִּיקָא קַדִּישָׁא, (הוא) בּוּצִינָא עִלָּאָה, סְתִימָא דְּכָל סְתִימִין. וְלָא שְׁכִיחַ בַּר אִינּוּן נְהוֹרִין דְּמִתְפָּשְּׁטָן, דְּמִתְגַּלְּיָין, וּטְמִירָן. וְאִינּוּן אִקְרוּן שְׁמָא קַדִּישָׁא. וּבְגִין כָּךְ כֹּלָּא חַד. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 12 [Idra Zuta 12](https://torahapp.org/share/book/Idra%20Zuta/r/12) וּמַה דְּאַמְרֵי חַבְרָנָא בְּסִפְרֵי קַדְמָאֵי, דְּאִינּוּן דַּרְגִּין דְּאִתְבְּרִיאוּ, וְעַתִּיקָא קַדִּישָׁא אִתְגְּלֵי בְּהוּ, בְּכָל חַד וְחַד. מִשּׁוּם דְּאִינּוּן תִּקּוּנִין דְּעַתִּיקָא קַדִּישָׁא. לָאו הַשְׁתָּא עִידָנָא לְהָנֵי מִלִּין דְּהָא אֲמֵינָא לוֹן בְּאִדָּרָא קַדִּישָׁא. וַחֲמֵינָא מַה דְּלָא יְדַעְנָא הָכִי, וְעַד הַשְׁתָּא אַסְתִּים בְּלִבָּאִי מִלָּה. וְהַשְּׁתָּא אֲנָא בִּלְחוֹדָאי אַסְהִידְנָא קַמֵּי מַלְכָּא קַדִּישָׁא, וְכָל הָנֵי זַכָּאֵי קְשׁוֹט דְּאָתוּ לְמִשְׁמַע מִלִּין אִלֵּין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 13 [Idra Zuta 13](https://torahapp.org/share/book/Idra%20Zuta/r/13) גּוּלְגַּלְתָּא דְּרֵישָׁא חִוָּורָא, לָאו בֵּיהּ שִׁירוּתָא וְסִיּוּמָא. קוּלְטְרָא דְּקִטְפוֹי, אִתְפְּשָּׁט וְאִתְנְהִיר, וּמִנֵּיהּ יַרְתוּן צַדִּיקַיָּיא ד' מְאָה עָלְמִין דְּכִסּוּפִין לְעָלְמָא דְּאָתֵי. מֵהַאי קוּלְטְרָא דְּקִטְפָא, דְּהִיא גּוּלְגַּלְתָּא חִוָּורָא, נָטִיף טַלָּא כָּל יוֹמָא, לְהַהוּא זְעֵיר אַנְפִּין, לַאֲתָר דְּאִתְקְרֵי שָׁמַיִם, וּבֵיהּ זְמִינִין מֵיתַיָּיא לַאֲחַיָּיא לְזִמְנָא דְּאָתֵי. דִּכְתִּיב, (בראשית כ״ז:כ״ח) וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם. וְאִתְמַלְּיָיא רֵישֵׁיהּ, וּמֵהַהוּא זְעֵיר אַפִּין, נָטִיף לַחֲקַל תַּפּוּחִין. וְכָל חֲקַל תַּפּוּחִין, נְהִירִין מֵהַהוּא טַלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 14 [Idra Zuta 14](https://torahapp.org/share/book/Idra%20Zuta/r/14) הַאי עַתִּיקָא קַדִּישָׁא טָמִיר וְגָנִיז. וְחָכְמְתָא עִלָּאָה סְתִימָאָה, בְּהַהוּא גּוּלְגַּלְתָּא מִשְׁתְּכַח, וַדַּאי בְּהַאי עַתִּיקָא, לָא אִתְגַּלְיָיא אֶלָּא רֵישָׁא בִּלְחוֹדוֹי, בְּגִין דְּאִיהוּ רֵישָׁא לְכָל רֵישָׁא. חָכְמְתָא עִלָּאָה, דְּאִיהִי רֵישָׁא, בֵּיהּ סָתִים, וְאִקְרֵי מוֹחָא עִלָּאָה. מוֹחָא סְתִימָא. מוֹחָא דְּשָׁכִיךְ וְשָׁקִיט. וְלֵית דְּיֵדַע לֵיהּ, בַּר אִיהוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 15 [Idra Zuta 15](https://torahapp.org/share/book/Idra%20Zuta/r/15) תְּלַת רֵישִׁין אִתְגַלְּפָן, דָּא, לְגוֹ מִן דָּא. וְדָא, לְעֵילָּא מִן דָּא. רֵישָׁא חֲדָא, חָכְמְתָא סְתִימָאָה, דְּאִתְכַּסְּיָיא, וְלָאו מִתְפַּתְּחָא. וְחָכְמְתָא דָּא סְתִימָאָה, רֵישָׁא לְכָל (רישי) רֵישֵׁיהּ, דִּשְׁאַר חָכְמוֹת. (בראשית קמ"ז ע"א) רֵישָׁא עִלָּאָה, עַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין. רֵישָׁא דְּכָל רֵישָׁא, רֵישָׁא דְּלָאו רֵישָׁא. וְלֹא יָדַע, וְלָא אִתְיְדַע, מַה דַּהֲוֵי בְּרֵישָׁא דָּא, דְּלָא אִתְדְּבַק (לא) בְּחָכְמְתָא, וְלָא בְּסוּכְלְתָנוּ. וְעַל הַאי אִקְרֵי, (במדבר כ״ד:י״א) בְּרַח לְךָ אֶל מְקוֹמֶךָ. (יחזקאל א׳:י״ד) וְהַחַיּוֹת רָצוֹא וָשׁוֹב. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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*. ###### Idra Zuta 16 [Idra Zuta 16](https://torahapp.org/share/book/Idra%20Zuta/r/16) וּבְגִין כַּךְ עַתִּיקָא קַדִּישָׁא אִקְרֵי אַיִן. דְּבֵיהּ תַּלְיָיא אַיִן. וְכָל אִינּוּן שַׂעְרֵי, וְכָל אִינּוּן נִימִין, מִמּוֹחָא סְתִימָאָה נָפְקִין. (תליין) וְכֻלְּהוּ שְׁעִיעִין, (ס"א יתבין) בְּשִׁקּוּלָא. וְלָא אִתְחֲזֵי קְדָלָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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).* ###### Idra Zuta 17 [Idra Zuta 17](https://torahapp.org/share/book/Idra%20Zuta/r/17) כֹּלָּא הוּא, בְּגִין דְּהַאי עַתִּיקָא קַדִּישָׁא בְּחַד הֲוֵי. כֹּלָּא בְּחֵידוּ, וְלָא שַׁנְיָא מֵרַחֲמֵי לְעָלְמִין. בִּתְלַת עֲשַׂר מְכִילָן דְּרַחֲמִין אִשְׁתְּכַח. בְּגִין דְּהַאי חָכְמְתָא סְתִימָאָה דְּבֵיהּ, מִתְפְּרַשׁ תְּלַת זִמְנִין לְאַרְבַּע אַרְבַּע. וְהוּא עַתִּיקָא, כָּלִיל לוֹן, וְשָׁלִיט (לון) עַל כֹּלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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.* ###### Idra Zuta 18 [Idra Zuta 18](https://torahapp.org/share/book/Idra%20Zuta/r/18) חַד אָרְחָא דְּנָהִיר בְּפַלְגּוּתָא דְּשַׂעְרֵי דְּנַפְקֵי מִמּוֹחָא, הוּא אָרְחָא דִּנְהִירִין בֵּיהּ צַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, דִּכְתִּיב (משלי ד׳:י״ח) וְאֹרַח צַדִּיקִים כְּאוֹר נוֹגַהּ וְגוֹ'. וְעַל דָּא כְּתִיב, (ישעיהו נ״ח:י״ד) אָז תִּתְעַנַּג עַל יְיָ'. וּמֵהַאי אָרְחָא מִתְנַהֲרִין כָּל שְׁאַר אָרְחִין, דְּתַּלְיָין בִּזְעֵיר אַנְפִּין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 19 [Idra Zuta 19](https://torahapp.org/share/book/Idra%20Zuta/r/19) הַאי עַתִּיקָא סָבָא דְּסָבִין, כִּתְרָא עִלָּאָה, לְעֵילָּא. דְּמִתְעַטְּרִין בֵּיהּ כָּל עִטְרִין, וְכִתְרִין, מִתְנַהֲרִין. וְכָל שְׁאַר בּוֹצִינִין מִנֵּיהּ מִתְלַהֲטִין (ומתנהרן). וְהוּא, הוּא בּוּצִינָא עִלָּאָה, טְמִירָא דְּלָא אִתְיְדַע. (וכל שאר בוצינין מניה מתלהטין ומתנהרין) (רצ"ב ע"ב) **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 20 [Idra Zuta 20](https://torahapp.org/share/book/Idra%20Zuta/r/20) הַאי עַתִּיקָא אִשְׁתְּכַח בִּתְלַת רֵישִׁין, וּכְלִילָן בְּחַד רֵישָׁא. וְהַהוּא (נ"א והוא) רֵישָׁא עִלָּאָה, לְעֵילָּא לְעֵילָּא. וּבְגִין דְּעַתִּיקָא קַדִּישָׁא אִתְרְשִׁים בִּתְלַת, אוּף הָכִי כָּל שְׁאַר בּוּצִינִין דְּנַהֲרִין מִנֵּיהּ, כְּלִילָן בִּתְלַת. עוֹד, עַתִּיקָא אִתְרְשִׁים בִּתְרֵין. כְּלָלָא דְּעַתִּיקָא בִּתְרֵין. הוּא כִּתְרָא עִלָּאָה דְּכָל עִלָּאִין, רֵישָׁא דְּכָל רֵישֵׁי. וְהַהוּא דַּהֲוֵי לְעֵילָּא מִן דָּא, דְּלָא אִתְיְדַע. כַּךְ כָּל שְׁאַר בּוּצִינִין, סְתִימִין בִּתְרֵין. עוֹד עַתִּיקָא קַדִּישָׁא אִתְרְשִׁים וְאַסְתִּים בְּחַד, וְהוּא חַד, וְכֹלָּא הוּא חַד. כַּךְ כָּל שְׁאַר בּוּצִינִין, מִתְקַדְּשִׁין, מִתְקַשְּׁרִין, וּמִתְהַדְּרִין בְּחַד, וְאִינּוּן חַד. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 21 [Idra Zuta 21](https://torahapp.org/share/book/Idra%20Zuta/r/21) מִצְחָא דְּאִתְגְּלֵי בְּעַתִּיקָא קַדִּישָׁא, רָצוֹן אִקְרֵי, דְּהָא רֵישָׁא עִלָּאָה דָּא סָתִים לְעֵילָּא, דְּלָא אִתְיְדַע פָּשִׁיט חַד טוּרְנָא בְּסִימָא, יָאָה, דְּאִתְכְּלִיל בְּמִצְחָא. וּבְגִין דְּאִיהוּ (נ"א דההוא) רַעֲוָא דְּכָל רַעֲוִין, אִתְתְּקַן בְּמִצְחָא, וְאִתְגַּלְיָיא בְּבוּסִיטָא (ס"א אתגליף בפסיטא), הַאי מִצְחָא אִקְרֵי רָצוֹן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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.¹ footnotes: ¹ These 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. ###### Idra Zuta 22 [Idra Zuta 22](https://torahapp.org/share/book/Idra%20Zuta/r/22) וְכַד רָצוֹן דָּא אִתְגַּלְיָיא, רַעֲוָא דְּרַעֲוִין אִשְׁתְּכַח בְּכֻלְּהוּ עָלְמִין, וְכָל צְלוֹתִין דִּלְתַּתָּא מִתְקַבְּלִין, וּמִתְנַהֲרִין אַנְפּוֹי דִּזְעֵיר אַנְפִּין, וְכֹלָּא בְּרַחֲמֵי אִשְׁתְּכַח, וְכָל דִּינִין אִתְטַמְּרָן וְאִתְכַּפְיָין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 23 [Idra Zuta 23](https://torahapp.org/share/book/Idra%20Zuta/r/23) בְּשַׁבְּתָא בְּשַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה, דְּהוּא עִידָּן דְּכָל דִּינִין מִתְעָרִין, אִתְגַּלְיָיא הַאי מִצְחָא, וְאִתְכַּפְיָין כָּל דִּינִין, וְאִשְׁתְּכָחוּ רַחֲמִין בְּכֻלְּהוּ עָלְמִין. וּבְגִין כָּךְ אִשְׁתְּכַח שַׁבָּת בְּלָא דִּינָא, לָא לְעֵילָּא וְלָא לְתַתָּא. וַאֲפִילּוּ אֶשָּׁא דְּגֵיהִנָּם אִשְׁתְּקַע (ס"א אשתכך) בְּאַתְרֵיהּ, וְנַיְיחִין חַיָּיבַיָּא. וְעַל דָּא אִתּוֹסַף נִשְׁמְתָא דְּחֵדוּ בְּשַׁבְּתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 24 [Idra Zuta 24](https://torahapp.org/share/book/Idra%20Zuta/r/24) וּבָעֵי בַּר נָשׁ לְמֶחְדֵּי בִּתְלַת סְעוּדָתֵי דְּשַׁבְּתָא, דְּהָא כָּל מְהֵימְנוּתָא, וְכָל כְּלָלָא דִּמְהֵימְנוּתָא, בֵּיהּ אִשְׁתְּכַח, וּבָעֵי בַּר נָשׁ לְסַדְּרָא פָּתוֹרָא, וּלְמֵיכַל תְּלַת סְעוּדָתֵי דִּמְהֵימְנוּתָא, וּלְמֵחדֵי בְּהוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 25 [Idra Zuta 25](https://torahapp.org/share/book/Idra%20Zuta/r/25) אָמַר רִבִּי שִׁמְעוֹן, אַסְהַדְנָא עָלַי לְכָל אִלֵּין דְּהָכָא, דְּהָא מִן יוֹמָאי לָא בָּטִילְנָא אִלֵּין ג' סְעוּדָתֵי, וּבְגִינֵיהוֹן לָא אִצְטְרִיכְנָא לְתַעֲנִיתָא בְּשַׁבְּתָא. וַאֲפִילּוּ בְּיוֹמֵי אַחֲרִינֵי לָא אִצְטְרִיכְנָא, כָּל שֶׁכֵּן בְּשַׁבְּתָא. דְּמַאן דְּזָכֵי בְּהוּ, זָכֵי לִמְהֵימְנוּתָא שְׁלֵימָתָא. חַד, סְעוּדָתָא דְּמַטְרוֹנִיתָא. וְחַד, סְעוּדָתָא דְּמַלְכָּא קַדִּישָׁא. וְחַד, סְעוּדָתָא דְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין. וּבְהַהוּא עָלְמָא יִזְכֵּי בְּהוּ לְאִלֵּין. הַאי רָצוֹן כַּד אִתְגַלְיָיא, כָּל דִּינִין אִתְכַּפְיָין מִשּׁוּלְשְׁלֵיהוֹן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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.** ###### Idra Zuta 26 [Idra Zuta 26](https://torahapp.org/share/book/Idra%20Zuta/r/26) תִּקּוּנָא דְּעַתִּיקָא קַדִּישָׁא אִתְתְּקַן בְּתִקּוּנָא חַד, כְּלָלָא דְּכָל תִּקּוּנִין. וְהִיא חָכְמָה עִלָּאָה, סְתִימָאָה. כְּלָלָא דְּכָל שְׁאָר, וְהַאי אִקְרֵי עֵדֶן עִלָּאָה סְתִימָא. וְהוּא מוֹחָא דְּעַתִּיקָא קַדִּישָׁא. וְהַאי מוֹחָא אִתְפְּשַׁט לְכָל עִיבָר, מִנֵּיהּ אִתְפְּשַׁט עֵדֶן אַחֲרָא. וּמֵהַאי עֵדֶן אִתְגְּלַף. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Concealed Chochmah of Arich Anpin and the revealed Chochmah** Establishing Atika Kadisha is done by implementing a process that comprehends all others. It is the concealed highest Chochmah, *that is, the third head of Arich Anpin*, which comprises all others. It is called the highest concealed Eden and is the brain of Atika Kadisha. This brain spreads in every direction. Another Eden, *the highest Aba and Ima that are the lower Eden*, extends from it. And *Chochmah* is engraved by that Eden, *to be revealed in Israel Saba and Tevunah, in Zeir Anpin, and in Malchut, which is the lower Chochmah, wherein Chochmah is revealed.* ###### Idra Zuta 27 [Idra Zuta 27](https://torahapp.org/share/book/Idra%20Zuta/r/27) וְהַהוּא רֵישָׁא סְתִימָא דִּבְרֵישָׁא דְּעַתִּיקָא דְּלָא אִתְיְדַע, כַּד פָּשִׁיט חַד טוּרְנָא (ס"א גוונא), דְּהֲוָה מִתְתַּקָּן לְאִתְנַהֲרָא, בָּטַשׁ בְּהַאי מוֹחָא (נ"א מצחא), וְאִתְגְּלַף, וְאִתְנְהִיר בְּכַמָּה נְהִירִין, וְאַפִּיק וְאַרְשִׁים כְּבוֹסִיטָא דָּא, בְּהַאי מִצְחָא. וְאִתְרְשִׁים בֵּיהּ חַד נְהוֹרָא, דְּאִקְרֵי רָצוֹן. וְהַאי רָצוֹן אִתְפְּשַׁט לְתַתָּא בְּדִיקְנָא, עַד הַהוּא אֲתָר דְּמִתְיַשְּׁבָא בְּדִיקְנָא, וְאִקְרֵי חֶסֶד עִלָּאָה. וְדָא אִיהוּ נוֹצֵר חֶסֶד. וּבְהַאי רָצוֹן כַּד אִתְגַּלְיָיא, מִסְתַּכְּלִין מָארֵי דְּדִינָא וּמִתְכַּפְיָין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The unknowable head extended a single sway that is included in the forehead** That concealed unknowable head at the head Atika, *that is, the first head*, extended a sway that is prepared to shine, then *used it* to strike that brain, *concealed Chochmah of Arich Anpin*, which was engraved, *namely, reduced to the phase of immaturity. It then received maturity as well by that sway* and scintillated with many lights, *both with Chassadim and Chochmah. Concealed Chochmah* produced *its illumination* and marked this conclusion on the forehead. Another light that is called will was marked *on the forehead*, and the will spread down *the thirteen features of* the beard *of Arich Anpin*, down to where it settled in the beard that is called supreme Chesed. This is *the attribute that is called* “keeping troth (Chesed)” (Shemot 34:7), *the eighth of the thirteen features of the beard*. When the will is revealed *by this attribute*, judgment bearers behold it and surrender. ###### Idra Zuta 28 [Idra Zuta 28](https://torahapp.org/share/book/Idra%20Zuta/r/28) עֵינוֹי דְּרֵישָׁא דְּעַתִּיקָא קַדִּישָׁא, תְּרֵין בְּחַד שְׁקִילָן. דְּאַשְׁגְּחִין תָּדִירָא, וְלָא נָאִים. דִּכְתִּיב, (תהילים קכ״א:ד׳) לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל, יִשְׂרָאֵל קַדִּישָׁא, בְּגִין כַּךְ לָא אִית לֵיהּ גְּבִינִין עַל עֵינָא, וְלָא כְּסוּתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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*. ###### Idra Zuta 29 [Idra Zuta 29](https://torahapp.org/share/book/Idra%20Zuta/r/29) הַהוּא מוֹחָא אִתְגְּלִיף וְנָהִר בִּתְלַת חִוָּורִין דְּעֵילָא (נ"א דעינא), בְּחִוָּורָא חֲדָא מִסְתַּחְיָין עַיְנִין דִּזְעֵיר אַנְפִּין, דִּכְתִּיב, (שיר השירים ה) רוֹחֲצוֹת בֶּחָלָב. דְּהוּא (נ"א בההוא) חִוָּורָא קַדְמָאָה. וּשְׁאַר חִוָּורִין אִסְתַּחְיָין וְנַהֲרִין לִשְׁאַר בּוֹצִינִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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*. ###### Idra Zuta 30 [Idra Zuta 30](https://torahapp.org/share/book/Idra%20Zuta/r/30) מוֹחָא אִקְרֵי נְבִיעָא דְּבִרְכָתָא, נְבִיעָא דְּכָל בִּרְכָאן מִנֵּיהּ אִשְׁתְּכָּחוּ. וּבְגִין דְּהַאי מוֹחָא לָהִיט בְּג' חִוָּורִין דְּעֵינָא, בְּעֵינָא תָּלָא בֵּיהּ בִּרְכָתָא, דִּכְתִּיב, (משלי כ״ב:ט׳) טוֹב עַיִן הוּא יְבוֹרָךְ, דְּהָא בְּמוֹחָא תַּלְיָין חִוָּורוּ דְּעֵינָא. הַאי עֵינָא כַּד אַשְׁגַּח בִּזְעֵיר אַנְפִּין, (עלמין) (ס"א אתנהרן אנפין כלהו בחדו) אַנְהַרָן כֻּלְּהוּ בְּחֵדוּ. עֵינָא דָּא, הוּא כֹּלָּא יְמִינָא, לֵית בֵּיהּ שְׂמָאלָא. עַיְינִין דְּתַתָּא, יְמִינָא וּשְׂמָאלָא, תְּרֵי, בִּתְרֵי גַּוְונִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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*. ###### Idra Zuta 31 [Idra Zuta 31](https://torahapp.org/share/book/Idra%20Zuta/r/31) בִּצְנִיעוּתָא דְּסִפְרָא אוֹלִיפְנָא, דְּהָא י' עִלָּאָה, י' תַּתָּאָה. ה' עִלָּאָה, ה' תַּתָּאָה. ו' עִלָּאָה, ו' תַּתָּאָה. כָּל אִלֵּין עִלָּאִין, בְּעַתִּיקָא תַּלְיָין. תַּתָּאִין, בִּזְעֵיר אַנְפִּין אִינּוּן. לָאו תַּלְיָין, אֶלָּא אִינּוּן מַמָּשׁ. וּבְעַתִּיקָא קַדִּישָׁא תַּלְיָין. דְּהָא שְׁמָא דְּעַתִּיקָא אִתְכַּסְיָיא מִכֹּלָּא, וְלָא אִשְׁתְּכַח. אֲבָל אִלֵּין אַתְוָון דְּתַלְיָין בְּעַתִּיקָא. בְּגִין דְּיִתְקַיְּימוּן אִינּוּן דִּלְתַּתָּא. דְּאִי לָאו הָכִי לָא יִתְקַיְּימוּן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 32 [Idra Zuta 32](https://torahapp.org/share/book/Idra%20Zuta/r/32) וּבְגִין כַּךְ, שְׁמָא קַדִּישָׁא סָתִים וְגַלְיָיא. הַהוּא דְּסָתִים לָקֳבְלֵיהּ דְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכֹלָּא. וְהַהוּא (אתגלייא בגיניה דתלייא) (ס"א דאתגלי בגיניה דההוא דאתגלייא) (דתלייא) בִּזְעֵיר אַפִּין. וּבְגִין כַּךְ, כָּל בִּרְכָאן בַּעְיָין סָתִים וְגַלְיָיא. אִלֵּין אַתְוָון סְתִימָן דְּתַלְיָין (בעתיקא קדישא. תליין, אמאי תליין (תליא) י' לקיימא י' דלתתא (ס"א ודאי בגולגלתא במצחא בעיינין תליא י' (ס"א אמאי) אמא תליא לקיימא לי' דלתתא)) **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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.* ###### Idra Zuta 33 [Idra Zuta 33](https://torahapp.org/share/book/Idra%20Zuta/r/33) חוֹטָמָא, בְּהַאי חוֹטָמָא, בְּנוּקְבָּא דְּפַרְדַּשְׁקָא דְּבֵיהּ, נָשִׁיב רוּחָא דְּחַיֵּי לִזְעֵיר אַפִּין. וּבְהַאי חוֹטָמָא, בְּנוּקְבָּא דְּפַרְדַּשְׁקָא, תַּלְיָיא ה', לְקַיְּימָא ה' אַחֲרָא דִּלְתַתָּא. וְדָא רוּחָא נָפִיק מִמּוֹחָא סְתִימָאָה, וְאִקְרֵי רוּחָא דְּחַיֵּי. וּבְהַאי רוּחָא, זְמִינִין לְמִנְדַּע חָכְמְתָא, בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא. דִּכְתִּיב, (ישעיהו י״א:ב׳) וְנָחָה עָלָיו רוּחַ יְיָ' רוּחַ חָכְמָה וּבִינָה וְגוֹ'. הַאי חוֹטָמָא, חַיִּין מִכָּל סִטְרִין, חֵדוּ שְׁלֵימָא. נַחַת רוּחַ. אַסְוָותָא. בְּחוֹטָמָא דִּזְעֵיר אַנְפִּין (כמה דאוקימנא) כְּתִיב, (שמואל ב כ״ב:ט׳) עָלָה עָשָׁן בְּאַפּוֹ וְגוֹ'. וְהָכָא כְּתִיב (ישעיהו מ״ח:ט׳) וּתְהִלָּתִי אֶחטָם לָךְ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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). ###### Idra Zuta 34 [Idra Zuta 34](https://torahapp.org/share/book/Idra%20Zuta/r/34) וּבְסִפְרָא דְּאַגַּדְתָּא, דְּבֵי רַב יֵיבָא סָבָא, אוֹקִים, ה' בְּפוּמָא, וְהָכָא לָא מִתְקַיְּימָא הָכִי, וְלָא אִצְטָרְפָא (ס"א אצטריכנא), אַף עַל גַּב דִּבְחַד סַלְּקָא, אֶלָּא בְּהֵ' דִּינָא תַּלְיָא, וְדִינָא בְּחוֹטָמָא תַּלְיָא, דִּכְתִּיב עָלָה עָשָׁן בְּאַפּוֹ. וְאִי תֵּימָא, הָא כְּתִיב וְאֵשׁ מִפִּיו תֹּאכֵל. עִקָּרָא דְּרוּגְזָא בְּחוֹטָמָא תַּלְיָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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.* ###### Idra Zuta 35 [Idra Zuta 35](https://torahapp.org/share/book/Idra%20Zuta/r/35) כָּל תִּקּוּנִין דְּעַתִּיקָא קַדִּישָׁא, בְּמוֹחָא שָׁקִיט וְסָתִים מִתְתַּקְּנָן. וְכָל תִּקּוּנִין דִּזְעֵיר אַנְפִּין, בְּחָכְמָה תַּתָּאָה מִתְתַּקְּנָן. דִּכְתִּיב, (תהילים ק״ד:כ״ד) כֻּלָּם בְּחָכְמָה עָשִׂיתָ, וְה' כְּלָלָא דְּכֹלָּא וַדַּאי. מַה בֵּין ה' לְה'. ה' דְּהָכָא, דִּינָא אִתְּעַר מִנָּהּ. וּדְהָכָא רַחֲמֵי גּוֹ רַחֲמֵי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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).* ###### Idra Zuta 36 [Idra Zuta 36](https://torahapp.org/share/book/Idra%20Zuta/r/36) בְּדִיקְנָא דְּעַתִּיקָא קַדִּישָׁא, תַּלְיָא כָּל יְקִּירוּ דְּכֹלָּא. מַזָּלָא דְּכֹלָּא אִקְרֵי. מֵהַאי דִּיקְנָא, מַזָּלָא יַקִּירוּתָא (נ"א מהאי מזלא יקירא) (ממזלא יקירא) דְּכָל יַקִּירִין, מַזָּלֵי עִלָּאֵי וְתַתָּאֵי. כֻּלְּהוּ מַשְׁגִּיחִין לְהַהוּא מַזָּלָא. בְּהַאי מַזָּלָא תַּלְיָיא חַיֵּי דְּכֹלָּא, מְזוֹנֵי דְּכֹלָּא. בְּהַאי מַזָּלָא תַּלְיָין שְׁמַיָא וְאַרְעָא. גִּשְׁמִין דְּרַעֲוָא. בְּהַאי מַזָּלָא, אַשְׁגָּחוּתָא דְּכֹלָּא. בְּהַאי מַזָּלָא תַּלְיָין כָּל חַיָּילִין עִלָּאִין וְתַתָּאִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 37 [Idra Zuta 37](https://torahapp.org/share/book/Idra%20Zuta/r/37) תְּלַת עֲשַׂר נְבִיעִין, דְּמִשְׁחָא דִּרְבוּתָא טָבָא, תַּלְיָין בְּדִיקְנָא דְּמַזָּלָא יַקִּירָא דָּא. וְכֻלְּהוּ נָפְקִין לִזְעֵיר אַנְפִּין. לָא תֵּימָא כֻּלְּהוּ, אֶלָּא תִּשְׁעָה מִנַּיְיהוּ, מִשְׁתַּכְּחָן בִּזְעֵיר אַנְפִּין, לְאַכְפְּיָיא דִּינִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 38 [Idra Zuta 38](https://torahapp.org/share/book/Idra%20Zuta/r/38) (וכד) הַאי מַזָּלָא, תַּלְיָיא בְּשִׁקּוּלָא עַד טַבּוּרָא. כָּל קִדּוּשֵׁי קִדּוּשִׁין דִּקְדוּשָּׁא בֵּיהּ תַּלְיָין. בְּהַאי מַזָּלָא, פָּשִׁיט פְּשִׁיטוּתָא דְּקוּטְרָא עִלָּאָה. הַהוּא רֵישָׁא דְּכָל רֵישִׁין, דְּלָא אִתְיְדַע, וְלָא אִשְׁתְּמוֹדַע, וְלָא יַדְעִין עִלָּאִין וְתַתָּאִין. בְּגִין כַּךְ כֹּלָּא בְּהַאי מַזָּלָא תַּלְיָיא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 39 [Idra Zuta 39](https://torahapp.org/share/book/Idra%20Zuta/r/39) בְּדִיקְנָא דָּא, ג' רֵישִׁין דַּאֲמֵינָא, מִתְפַּשְּׁטָן. וְכֻלְּהוּ מִתְחַבְּרָן בְּהַאי מַזָּלָא, וּמִשְׁתַּכְחִין בֵּיהּ. וּבְגִין כַּךְ, כָּל יְקִירוּ דְּיַקִירוּתָא, בְּהַאי מַזָּלָא תַּלְיָיא. כָּל אִלֵּין אַתְוָון דְּתַלְיָין בְּהַאי עַתִּיקָא, כּוּלְהוּ תַּלְיָין בְּהַאי דִּיקְנָא, וּמִתְחַבְּרָן בְּהַאי מַזָּלָא, וְתַלְיָין בֵּיהּ, לְקַיְּימָא אַתְוָון אַחֲרָנִין. דְּאִלְמָלֵי לָא סְלִיק אִלֵּין אַתְוָון בְּעַתִּיקָא, לָא קַיְימִין אִלֵּין אַחֲרָנִין. וּבְגִין כַּךְ אָמַר מֹשֶׁה כַּד אִצְטְרִיךְ, יְיָ' יְיָ', תְּרֵי זִימְנָא (זימני), וּפָסִיק טַעֲמָא בְּגַוַּויְיהוּ. דְּהָא בְּמַזָּלָא תַּלְיָיא כֹּלָּא. מֵהַאי מַזָּלָא, מִתְכַּסְּפֵי עִלָּאֵי וְתַתָּאֵי, וּמִתְכַּפְיָין קַמֵּיהּ. זַכָּאָה חוּלָקֵיהּ מַאן דְּזָכֵי לְהַאי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 40 [Idra Zuta 40](https://torahapp.org/share/book/Idra%20Zuta/r/40) הַאי עַתִּיקָא קַדִּישָׁא, סְתִּימָא דְּכָל סְתִּימִין, לָא אַדְכַּר, וְלָא אִשְׁתְּכַח. וּבְגִין דְּאִיהוּ רֵישָׁא עִלָּאָה לְכָל עִלָּאִין, לָא אִדְכַּר, בַּר רֵישָׁא חֲדָא, בְּלָא גּוּפָא, לְקַיְּימָא כֹּלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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. ###### Idra Zuta 41 [Idra Zuta 41](https://torahapp.org/share/book/Idra%20Zuta/r/41) וְהַאי (נ"א דכל סתימין (ס"א בגין דאיהו) רישא (עלאה) עלאין לכל עלאין, לא אדכר, אלא רישא חדא, בלא גופא, לקיימא כלא. והוא) טָמִיר וְסָתִים וְגָנִיז מִכֹּלָּא, תִּקּוּנוֹי אִתְתָּקְּנָן, בְּהַהוּא מוֹחָא סְתִימָאָה דְּכֹלָּא, דְּאִתְפְּשַׁט וְאִתְתָּקַּן כֹּלָּא וְנָפִיק חֶסֶד עִלָּאָה, וְחֶסֶד עִלָּאָה אִתְפָּשַׁט וְאִתָּקַן וְאִתְכְּלִיל כֹּלָּא בְּמוֹחָא סְתִימָאָה דָּא. כַּד אִתְתְּקַן חִוָּורָא דָּא בִּנְהִירוּ דָּא, בָּטַשׁ מַאן דְּבָטַשׁ, בְּהַאי מוֹחָא וְאִתְנְהִיר, וְתַלְיָיא מִמַּזָּלָא יַקִּירָא מוֹחָא אַחֲרָא, דְּאִתְפְּשַׁט וְנָהִיר לִתְלָּתִין וּתְרֵין שְׁבִילִין. כַּד אִתְנְהִיר נָהִיר מִמַּזָּלָא יַקִּירָא. אִתְנְהִירוּ ג' רֵישִׁין עִלָּאִין, תְּרֵין רֵישִׁין, וְחַד דְּכָלִיל לוֹן. וּבְמַזָּלָא תַּלְיָין, וְאִתְכְּלִילָן בֵּיהּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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).* ###### Idra Zuta 42 [Idra Zuta 42](https://torahapp.org/share/book/Idra%20Zuta/r/42) מִכָּאן שָׁארֵי לְאִתְגַּלְיָיא יָקִירוּ דְּדִיקְנָא, דְּאִיהוּ מַזָּלָא סְתִימָאָה. וְאִינּוּן מִתְתָּקְנָן (ביה), כְּמָה דְּעַתִּיקָא קַדִּישָׁא תְּלַת רֵישִׁין מִתְעַטְּרִין בֵּיהּ, הָכִי כֹּלָּא בִּתְלַת רֵישִׁין. וְכַד אִתְנָהֲרָן, תַּלְיָין כֻּלְּהוּ דָּא בְּדָא בִּתְלַת רֵישִׁין, תְּרֵין מִתְּרֵין סִטְרִין, וְחַד דְּכָלִיל לוֹן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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.* ###### Idra Zuta 43 [Idra Zuta 43](https://torahapp.org/share/book/Idra%20Zuta/r/43) וְאִי תֵּימָא, מַאן עַתִּיקָא קַדִּישָׁא. תָּא חֲזֵי, לְעֵילָּא לְעֵילָּא, אִית דְּלָא אִתְיְדַע, וְלָא אִשְׁתְּמוֹדַע, וְלָא אִתְרְשִׁים, וְהוּא כָּלִיל כֹּלָּא, וּתְרֵין רֵישִׁין בֵּיהּ כְּלִילָן (ס"א תליין). וּכְדֵין כֹּלָּא (חדא) הָכִי אִתְתְּקַן. וְהַהוּא לָאו בְּמִנְיָינָא, וְלָא בִּכְלָלָא וְלָא בְּחוּשְׁבָּן אֶלָּא בִּרְעוּתָא דְּלִבָּא, עַל דָּא אִתְּמַר, (תהילים ל״ט:ב׳) אָמַרְתִּי אֶשְׁמְרָה דְּרָכַי מֵחֲטֹא בִלְשׁוֹנִי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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). ###### Idra Zuta 44 [Idra Zuta 44](https://torahapp.org/share/book/Idra%20Zuta/r/44) אֲתָר דְּשֵׁירוּתָא אִשְׁתְּכַח, מֵעַתִּיקָא קַדִּישָׁא, דְּאִתְנְהִיר מִמַּזָּלָא, הוּא נְהִירוּ דְּחָכְמְתָא, דְּאִתְפְּשַׁט לִתְלָּתִין וּתְרֵין עִיבָר. וְנָפְקָא מֵהַהוּא מוֹחָא סְתִימָאָה, מִנְּהִירוּ דְּבֵיהּ. וּמַה דְּעַתִּיקָא קַדִּישָׁא נָהִיר בְּקַדְמִיתָא (ס"א בחכמתא), דָּא הִיא. וְשֵׁירוּתָא מִמָּה דְּאִתְגַּלְיָיא (הוי), וְאִתְעָבִיד לִתְלַת רֵישִׁין, וְרֵישָׁא חֲדָא כָּלִיל לוֹן. וְאִלֵּין תְּלַת מִתְפַּשְּׁטָן לִזְעֵיר אַנְפִּין, וּמֵאִלֵּין נַהֲרִין כֹּלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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.* ###### Idra Zuta 45 [Idra Zuta 45](https://torahapp.org/share/book/Idra%20Zuta/r/45) אִתְגְּלִיף הַאי חָכְמְתָא, וְאַפִּיק חַד נַהֲרָא, דְּנָגִיד וְנָפִיק לְאַשְׁקָאָה גִּנְתָּא וְעָיִּיל (נ"א ועיילן) בְּרֵישָׁא דִּזְעֵיר אַנְפִּין, וְאִתְעָבִיד חַד מוֹחָא וּמִתַּמָּן אִתְמְשִׁיךְ וְנָגִיד בְּכָל גּוּפָא, וְאַשְׁקֵי כָּל אִינּוּן נְטִיעָאן. הֲדָא הוּא דִכְתִיב, (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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.* ###### Idra Zuta 46 [Idra Zuta 46](https://torahapp.org/share/book/Idra%20Zuta/r/46) תּוּ אִתְגְּלִיף הַאי חָכְמְתָא, וְאִתְמְשַׁךְ וְעָיִיל בְּרֵישָׁא דִּזְעֵיר אַנְפִּין, וְאִתְעָבִיד מוֹחָא אַחֲרָא (ההוא אחרא). הַהוּא נְהִירוּ דְּאִתְמַשְּׁכָא מִנֵּיהּ אִלֵּין תְּרֵין מְשִׁיכָן אִתְגְּלִיפוּ, מִתְחַבְּרָן בְּחַד רֵישָׁא דְּעָמִיקָא דְּבֵירָא, דִּכְתִּיב, (משלי ג׳:כ׳) בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ. וְעָיִּיל בְּרֵישָׁא דִּזְעֵיר אַנְפִּין, וְאִתְעָבִיד מוֹחָא אַחֲרָא, וּמִתַּמָּן אִתְמְשִׁיךְ וְעָיִּיל לְגוֹ גּוּפָא, וּמַלְיָיא כָּל אִינּוּן אִדָּרִין וְאַכְסַדְרִין דְּגוּפָא. הֲדָא הוּא דִכְתִיב, (משלי כ״ד:ד׳) וּבְדַעַת חֲדָרִים יִמָּלְאוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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). ###### Idra Zuta 47 [Idra Zuta 47](https://torahapp.org/share/book/Idra%20Zuta/r/47) וְאִלֵּין נַהֲרִין, מִנְּהִירוּ דְּהַהוּא מוֹחָא עִלָּאָה סְתִימָאָה, דְּנָהִיר בְּמַזָּלָא (עתיקא קדישא). וְכֹלָּא דָּא בְּדָא תַּלְיָין. וְאִתְקְשַׁר דָּא בְּדָא, וְדָא בְּדָא, עַד דְּיִשְׁתְּמוֹדָע דְּכֹלָּא חַד, וְכֹלָּא הוּא עַתִּיקָא, וְלָא אִתְפְּרַשׁ מִנֵּיהּ כְּלוּם. אִלֵּין תְּלַת נְהוֹרִין, נְהִרִין לִתְלַת אַחֲרָנִין, דְּאִקְרוּן אֲבָהָן. וְאִלֵּין נַהֲרִין לִבְנִין. וְכֹלָּא נָהִיר מֵאֲתָר חַד. כַּד אִתְגַּלְיָיא הַאי עַתִּיקָא, רַעֲוָוא דְּרַעֲוָון, כֹּלָּא נָהִיר וְכֹלָּא אִשְׁתְּכַח בְּחֵדוּ שְׁלֵימָתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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. ###### Idra Zuta 48 [Idra Zuta 48](https://torahapp.org/share/book/Idra%20Zuta/r/48) הַאי חָכְמְתָא אִקְרֵי עֵדֶן, וְהַאי עֵדֶן אִתְמְשַׁךְ מֵעֵדֶן עִלָּאָה, סְתִימָאָה דְּכָל סְתִימִין. וּמֵהַאי עֵדֶן, אִקְרֵי שֵׁירוּתָא. דִּבְעַתִּיקָא לָא אִקְרֵי, וְלָא הֲוֵי שֵׁירוּתָא וְסִיּוּמָא. וּבְגִין דְּלָא הֲוֵי בֵּיהּ שֵׁירוּתָא וְסִיּוּמָא, לָא אִקְרֵי אַתָּה. בְּגִין דְּאִתְכַּסְיָיא וְלָא אִתְגַּלְיָיא. וְאִקְרֵי הוּא. וּמֵאֲתָר דְּשֵׁירוּתָא אִשְׁתְּכַח אִקְרֵי אַתָּה, וְאִקְרֵי אָב. דִּכְתִּיב, (ישעיהו ס״ג:ט״ז) כִּי אַתָּה אָבִינוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **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). ###### Idra Zuta 49 [Idra Zuta 49](https://torahapp.org/share/book/Idra%20Zuta/r/49) בְּאַגַּדְתָּא דְּבֵי רַב יֵיבָא סָבָא, כְּלָלָא דְּכֹלָּא, זְעֵיר אַנְפִּין אִקְרֵי אַתָּה. עַתִּיקָא קַדִּישָׁא דְּאִתְכַּסְיָיא, אִקְרֵי הוּא. וְשַׁפִּיר. וְהַשְׁתָּא קָרֵינָן בַּאֲתָר דָּא דְּשֵׁירוּתָא אִשְׁתְּכַח, אַתָּה. אַף עַל גַּב דְּאִתְכַּסְיָיא, מִנֵּיהּ הֲוֵי שֵׁירוּתָא, וְאִקְרֵי אָב. וְהוּא אָב לַאֲבָהָן. וְהַאי אָב נָפִיק מֵעַתִּיקָא קַדִּישָׁא, דִּכְתִּיב (איוב כ״ח:י״ב) וְהַחָכְמָה מֵאַיִן תִּמָּצֵא. וּבְגִין כָּךְ לָא אִשְׁתְּמוֹדַע. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In the Aggadah of Rav Yeva Saba *he says*, the rule is that Zeir Anpin is called ‘you’, *because it is revealed*, and Atika Kadisha that is hidden is called ‘he.’ Now we address that place where beginning lies, *which is the brain of thirty-two paths* by the name ‘you.’ Even though it is hidden, *still* the beginning *of manifestation* lies with** it, *which is why it is called ‘you’ as well.* It is also called father, and is the father of fathers, *which are Chesed, Gvurah and Tiferet of Zeir Anpin.* This father emerges from Atika Kadisha, as written, “But where (ayin) shall wisdom be found?” (Iyov 28:12)², *that is, from Atika Kadisha that is called nothingness (ayin)*. Therefore, Chochmah is unknown. footnotes: ² 2 Can be also read “Chochmah is found from nothingness” (translator) ###### Idra Zuta 50 [Idra Zuta 50](https://torahapp.org/share/book/Idra%20Zuta/r/50) תָּא חֲזֵי, כְּתִיב (איוב כ״ח:כ״ג) אֱלֹהִים הֵבִין דַּרְכָּהּ, דַּרְכָּהּ מַמָּשׁ. אֲבָל וְהוּא יָדַע אֶת מְקוֹמָהּ, מְקוֹמָהּ מַמָּשׁ. וְכָּל שֶׁכֵּן דַּרְכָּהּ. (מקומה ממש. ולא דרכה. מקומה ממש. וכל שכן דרכה.) וְכָּל שֶׁכֵּן הַהוּא חָכְמָה דִּסְתִּימָא בֵּיהּ בְּעַתִּיקָא קַדִּישָׁא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Come and see, it is written, “Elohim understands its way” (Ibid. 23), its way literally; *because Elohim, which is Zeir Anpin, knows the way Chochmah of the thirty-two paths spreads into the lower Chochmah. But* “he,” *Atika Kadisha*, “knows its place” (Ibid.), its place literally, *that is, the actual highest Chochmah, which signifies Aba and Ima* and surely Chochmah that is concealed in Atika Kadisha, *as it is its own brain.* ###### Idra Zuta 51 [Idra Zuta 51](https://torahapp.org/share/book/Idra%20Zuta/r/51) הַאי חָכְמָה שֵׁירוּתָא דְּכֹלָּא, מִנֵּיהּ מִתְפַּשְּׁטָן תְּלָתִין וּתְרֵין שְׁבִילִין. (שבילין ולא ארחין) וְאוֹרַיְיתָא בְּהוּ אִתְכְּלִילַת בְּעֶשְׂרִין וּתְרֵין אַתְוָון, וְעֶשֶׂר אֲמִירָן. הַאי חָכְמָה אָב לַאֲבָהָן. וּבְהַאי חָכְמָה, שֵׁירוּתָא וְסִיּוּמָא אִשְׁתְּכַח. וּבְגִין דָּא, חָכְמָה עִלָּאָה חָכְמָה תַּתָּאָה. כַּד אִתְפְּשָׁט חָכְמָה, אִקְרֵי אָב לַאֲבָהָן. כֹּלָּא לָא אִתְכְּלִיל אֶלָּא בְּהַאי. (ס"א כד מתפשטן חכמות, אתקרי אב לאבהן. כלא לא אתכליל אלא בהאי) דִּכְתִּיב, (תהילים ק״ד:כ״ד) כֻּלָּם בְּחָכְמָה עָשִׂיתָ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Why it is called Chochmah of thirty-two paths** This Chochmah *of the thirty-two paths* is the beginning of everything; thirty-two paths spread from it, *which means that* the Torah, *which is Zeir Anpin*, is included in them in twenty-two letters and ten sayings³. *They are the ten Sfirot of Aba and Ima themselves, the ten Sfirot of Binah. Twenty-two plus ten equals thirty-two. Meaning, what is meant by the thirty-two paths is that Zeir Anpin that signifies the twenty-two letters rises as female waters to Binah and joins it as the central column that unites right and left (as said in section 64).* This Chochmah is a father of fathers, *who are Chesed, Gvurah and Tiferet of Zeir Anpin*. And there is both beginning and end to this Chochmah that are therefore *called* higher Chochmah and lower Chochmah. *The higher Chochmah is the beginning and the lower Chochmah is the end.* When Chochmah spreads *to Zeir Anpin* it is called father of fathers. Everything is incorporated only in this *Chochmah*, as written, “in wisdom have you made them all” (Tehillim 104:24). footnotes: ³ 3 The ten times “And God said” mentioned in the story of Creation (translator) ###### Idra Zuta 52 [Idra Zuta 52](https://torahapp.org/share/book/Idra%20Zuta/r/52) זָקַף רִבִּי שִׁמְעוֹן יְדוֹי, וְחַדֵי, אָמַר, וַדַּאי עִידָּן הוּא לְגַלָּאָה, וְכֹלָּא אִצְטְרִיךְ בְּשַׁעֲתָא דָּא. תָּאנָא, בְּשַׁעֲתָא דְּעַתִּיקָא קַדִּישָׁא, סְתִימָאָה דְּכָל סְתִימִין, בָּעָא לְאַתְקְנָא כֹּלָּא, אַתְקִין כְּעֵין דְּכַר וְנוּקְבָּא. בַּאֲתָר דְּאִתְכְּלִילוּ דְּכַר וְנוּקְבָּא לָא אִתְקְיָימוּ, אֶלָּא בְּקִיּוּמָא אַחֲרָא (ס"א כעין דכר) (אלא בדכר) דִּדְכַר וְנוּקְבָּא. וְהַאי חָכְמָה כְּלָלָא דְּכֹלָּא, כַּד נָפְקָא וְאִתְנְהִיר מֵעַתִּיקָא קַדִּישָׁא, לָא אִתְנְהִיר אֶלָּא בִּדְכַר וְנוּקְבָּא. דְּהַאי חָכְמָה אִתְפְּשַׁט, וְאַפִּיק מִינֵּיהּ בִּינָה, וְאִשְׁתְּכַח דְּכַר וְנוּקְבָּא. הוּא, חָכְמָה אָב. בִּינָה אֵם. חָכְמָה וּבִינָה, בְּחַד מַתְקְלָא אִתְּקָלוּ, דְּכַר וְנוּקְבָּא. וּבְגִינַיְיהוּ כֹּלָּא אִתְקְיָים בִּדְכַר וְנוּקְבָּא, דְּאִלְמָלֵא הַאי, לָא מִתְקַיְּימִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Aba and Ima that are Chochmah and Binah** Rabbi Shimon raised his hands joyfully, saying, surely now is the time for revelation and everything depends on this time. We have learned that when the most concealed Atika Kadisha wanted to construct everything, it constructed it in the form of male and female; *that is, it raised Malchut to Binah, and Malchut became the female aspect throughout the Sfirot – each Sfirah comprises male and female. But* wherever a male and a female were incorporated *in every Sfirah*, they could be sustained only in a different form of male and female. When this Chochmah, which comprehends everything, *that is, Chochmah of the thirty-two paths*, came out and shone from Atika Kadisha, it shone only through a male and a female. Chochmah expanded and extruded Binah from within it, so they are male and female, Chochmah is the father, Binah the mother. Chochmah and Binah were evenly weighted, a male and a female, *that is, they are equal*. For their sakes everything exists in the form of male and female; otherwise, they would not have existed. ###### Idra Zuta 53 [Idra Zuta 53](https://torahapp.org/share/book/Idra%20Zuta/r/53) שֵׁירוּתָא דָּא אָב לְכֹלָּא, אָב לְכֻלְּהוּ אֲבָהָן, אִתְחַבָּרוּ דָּא בְּדָא, וּנְהִירוּ דָּא בְּדָא. (חכמה אב. בינה אם. (משלי ב׳:ג׳) כי אם לבינה תקרא) כַּד אִתְחַבָּרוּ, אוֹלִידוּ, וְאִתְפַּשְׁטַת מְהֵימְנוּתָא. בְּאַגַּדְתָּא דְּבֵי רַב יֵיבָא סָבָא, הָכִי תָּאנֵי, מַהוּ בִּינָה. אֶלָּא כַּד אִתְחַבָּר דָּא בְּדָא, יוֹ"ד בְּהֵ"א, אִתְעַבְּרַת, וְאַפִּיקַת בֵּן, וְאוֹלִידַת. וּבְגִין כָּךְ, בִּינָה אִקְרֵי, בֵּן יָ"הּ, שְׁלֵימוּתָא דְּכֹלָּא. אִשְׁתְּכָחוּ תַּרְוַויְיהוּ דְּמִתְחַבְּרָן, וּבֵן בְּגַוַּויְיהוּ. כְּלָלָא דְּכֹלָּא. בְּתִקּוּנַיְיהוּ אִשְׁתְּכַח שְׁלֵימוּתָא (נ"א בן י"ה, תרווייהו דמתחברן, ובן בגווייהו. בתקונייהו אשתכחו שלימותא דכלא כללא) דְּכֹלָּא, אָב וָאֵם. בֵּן וּבַת. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** This beginning, *that is, Chochmah of the thirty-two paths, which are Aba and Ima as said,* is a father to all, a father to all fathers. *The fathers are Chesed, Gvurah and Tiferet of Zeir Anpin. And Chochmah and Binah, who are Aba and Ima,* joined each other and shone into each other. When they united, they begat *Zeir Anpin and Malchut*, and Faith spread, *which is Malchut that is called faith*. In the Aggadah of Rav Yeva Saba we have so learned: what is Binah – when they joined each other, Yud with Hei, *that is, Chochmah and Binah*; *Binah* was impregnated and gave birth to a son, *Zeir Anpin*. It is called Binah for giving birth to the son (ben) of Yud Hei *that spell the word Binah*. This is overall perfection, because both *Chochmah and Binah* unite, and the son *Zeir Anpin* is between them, including everything in its completed state. Thus, everything is in a state of perfection, that is, everything: father and mother, *Chochmah and Binah*, and son and daughter, *who are Zeir Anpin and Malchut. They are the four letters of Yud Hei Vav Hei, whence the entire existence originates.* ###### Idra Zuta 54 [Idra Zuta 54](https://torahapp.org/share/book/Idra%20Zuta/r/54) מִלִּין אִלֵּין, לָא אִתְיְיהִבוּ לְגַלָּאָה, בַּר לְקַדִּישֵׁי עֶלְיוֹנִין, דְּעָאלוּ וְנַפְקוּ, וְיַדְעִין אָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, דְּלָא סָטָאן בְּהוּ לִימִינָא וְלִשְׂמָאלָא. דִּכְתִּיב, (הושע י״ד:י׳) כִּי יְשָׁרִים דַּרְכֵי יְיָ' וְצַדִּיקִים יֵלְכוּ בָם וְגוֹ'. זַכָּאָה חוּלָקֵיהּ, דְּמַאן דְּזָכֵי לְמִנְדַּע אוֹרְחוֹי, וְלָא סָטֵי, וְלָא יִטְעֵי בְּהוּ. דְּמִלִּין אִלֵּין סְתִימִין אִינּוּן וְקַדִּישֵׁי עֶלְיוֹנִין נְהִירִין בְּהוּ, כְּמַאן דְּנָהִיר מִנְּהִירוּ דְּבוּצִינָא. לָא אִתְמְסָרוּ מִלִּין אִלֵּין, אֶלָּא לְמַאן דְּעָאל וְנָפִיק. דְּמַאן דְּלָא עָאל וְנָפַק, טַב לֵיהּ דְּלָא אִבְרֵי. דְּהָא גַּלְיָא קַמֵּי עַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין, דְּמִלִּין אִלֵּין נְהִרִין בְּלִבָּאי, בְּאַשְׁלְמוּתָא דִּרְחִימוּתָא וּדְחִילוּ דְקוּדְשָׁא בְּרִיךְ הוּא. וְאִלֵּין בְּנַי דְּהָכָא, יְדַעְנָא בְּהוּ דְּהָא עָאלוּ וְנַפְקוּ, וְאִתְנְהִירָן בְּאִלֵּין מִלִּין, וְלָא בְּכֻלְּהוּ. וְהַשְׁתָּא אִתְנְהִירוּ בִּשְׁלֵימוּתָא כְּמָה דְּאִצְטְרִיךְ. זַכָּאָה חוּלָקִי עִמְּהוֹן, בְּהַהוּא עָלְמָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** These matters may only be revealed to the highest holy people, who entered *Chochmah* and left *in peace*; who know the ways of the Holy One, blessed be He, deviating from it neither to the right nor to the left; as written, “for the ways of Hashem are right, and the just do walk in them” (Hoshea 14:10). Blessed is the portion of he who attained the knowledge of his ways and who would not turn aside or wonder in them. These words are mysterious, and the most holy do shine in them as if shining by the light of the candle. These words were delivered only to he who entered *Chochmah* and left; for he who did not enter then left, it is better had he not been born; for it is known before the most concealed Atika Kadisha that these words illumine my heart with the fulness of love and awe before the Holy One, blessed be He. And I know that my sons here have entered *Chochmah* and came out *in peace* and they were alight with these words, but not with them all. And now, behold, they shine fully, as is proper; blessed is my portion with them in that world. ###### Idra Zuta 55 [Idra Zuta 55](https://torahapp.org/share/book/Idra%20Zuta/r/55) אָמַר רִבִּי שִׁמְעוֹן, כָּל מַה דַּאֲמֵינָא דְּעַתִּיקָא קַדִּישָׁא. וְכָל מַה דַּאֲמֵינָא דִּזְעֵיר אַנְפִּין. כֹּלָּא חַד, כֹּלָּא הוּא חַד מִלָּה. לָא תַּלְיָיא בֵּיהּ פִּירוּדָא. בְּרִיךְ הוּא בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Rabbi Shimon said, all that I have said about Atika Kadisha and all that I have said about Zeir Anpin is but one; all is one matter, no separation results from it. Blessed is he and blessed his name for ever and ever. ###### Idra Zuta 56 [Idra Zuta 56](https://torahapp.org/share/book/Idra%20Zuta/r/56) תָּא חֲזֵי, שֵׁירוּתָא דָּא דְּאִקְרֵי אָב, אִתְכְּלִיל בְּיוֹ"ד, דְּתַלְיָיא מִמַּזָּלָא קַדִּישָׁא. וּבְגִין כָּךְ, יוֹ"ד כָּלִיל אַתְוָון אַחֲרָנִין. י' סְתִימָא דְּכָל אַתְוָון אַחֲרָן. י' רֵישָׁא וְסֵיפָא דְּכֹלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Come and see, this beginning that is called a father is part of Yud that derives from *and shines* from holy Mazala, *which is the beard*. The Yud therefore includes other letters, *namely, Vav Dalet. Yud is fully spelled Yud-Vav-Dalet, which indicates that Aba comprehends other Partzufim – Ima, Zeir Anpin and Malchut that are hinted in Vav-Dalet. Hei, which is Ima, is shaped as Vav Dalet; likewise, Vav is Zeir Anpin, and Dalet is Malchut, as shall be explained.* Yud is the totality of all other letters, *since every letter begins with a dot, which is Yud.* This is an indication that all levels are incorporated in Aba. Yud is the beginning and the end of everything; *the highest Chochmah, which is the very beginning, is called Yud; lower Chochmah, being the very end, that is, Malchut, is called Yud as well.* ###### Idra Zuta 57 [Idra Zuta 57](https://torahapp.org/share/book/Idra%20Zuta/r/57) וְהַהוּא נָהָר דְּנָגִיד וְנָפִיק, אִקְרֵי עָלְמָא דְּאָתֵי, דְּאָתֵי תָּדִיר וְלָא פָּסִיק. וְהַאי הוּא עִדּוּנָא דְּצַדִּיקַיָּא, לְזַכָּאָה לְהַאי עָלְמָא דְּאָתֵי, דְּאַשְׁקֵי תָּדִיר לְגִנְתָּא, וְלָא פָּסִיק. עָלֵיהּ כְּתִיב (ישעיהו נ״ח:י״א) וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו. וְהַהוּא עָלְמָא דְּאָתֵי, אִבְרֵי בְּיוֹ"ד, הֲדָא הוּא דִכְתִיב, (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן. י' כָּלִיל תְּרֵין אַתְוָון ו"ד. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** That river that flowed and went out, *that is, Binah that comes out of Chochmah, as said,* is called the world to come as it flows constantly and never ceases. It is the Eden of the righteous that will merit life in this world to come, *which is Binah that returns to Chochmah called the lower Eden (as in section 70)*. It constantly waters the garden, *that is, the male and the female*, and does not cease. It says of it, “and like a spring of water, whose waters fail not” (Yeshayahu 58:11). This world to come was created by Yud, *that is, by means of Chochmah called Yud.* This is the meaning of, “And a river went out of Eden,” (Bereshit 2:10) *that is, Binah that comes out of Chochmah called highest Eden;* “to water the garden” (Ibid.), *that is, to water the male and the female called Vav-Dalet.* For *fully spelled* Yud comprises two letters, Vav-Dalet, *that is, Yud-Vav-Dalet, as shall be explained.* ###### Idra Zuta 58 [Idra Zuta 58](https://torahapp.org/share/book/Idra%20Zuta/r/58) בְּאַגַּדְתָּא דְּבֵי רַב יֵיבָא סָבָא תָּנֵינָן, אֲמַאי ו"ד כְּלִילָן בְּיוֹ"ד. אֶלָּא נְטִיעָה דְּגִּנְתָּא (ס"א ודאי) דָּא, אִקְרֵי ו'. אִית גִּנְתָּא אַחֲרָא, דְּאִיהִי ד'. וּמֵהַאי ו', אִשְׁתַּקְיָיא ד'. (דאיהי ארבעה ראשים) וְהַיְינוּ רָזָא דִּכְתִּיב, וְנָהָר יוֹצֵא מֵעֵדֶן וְגוֹ'. מַאי עֵדֶן. דָּא חָכְמָה עִלָּאָה, וְדָא י'. לְהַשְׁקוֹת. אֶת הַגָּן, דָּא הוּא ו'. וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים, דָּא הוּא ד', וְכֹלָּא כָּלִיל בְּיוֹ"ד. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In the Aggadah of Rav Yeva Saba we have learnt why Vav-Dalet are included in Yud. *And he answers*, the plant of the garden, *which is Zeir Anpin*, is called Vav. There is another garden called Dalet. That Dalet, *which is Malchut*, is watered by Vav*, which is Zeir Anpin*. This is the meaning of the verse, “And a river went out of Eden to water the garden.” Who is Eden – it is the highest Chochmah and it is Yud. It waters the garden, which is Vav, *which is Zeir Anpin*. “And from thence it was parted and became four heads” (Ibid.): this refers to Dalet, *that is, Malchut*. And everything is included in Yud. ###### Idra Zuta 59 [Idra Zuta 59](https://torahapp.org/share/book/Idra%20Zuta/r/59) וּבְגִין כַּךְ, אִקְרֵי אָב לְכֹלָּא. אָב לַאֲבָהָן. שֵׁירוּתָא דְּכֹלָּא, (אקרי) בֵּיתָא דְּכֹלָּא, דִּכְתִּיב, (משלי כ״ד:ג׳) בְּחָכְמָה יִבָּנֶה בָּיִת. (מהאי י' שירותא וסיומא דכלא) וּכְתִיב, (תהילים ק״ד:כ״ד) כֻּלָּם בְּחָכְמָה עָשִׂיתָ. בְּאַתְרֵיהּ, לָא אִתְגַּלְיָיא, וְלָא אִתְיְדַע. מִדְּאִתְחַבָּר בְּאִימָּא אִתְרְמִיז בְּאִימָּא וּבְגִין כָּךְ אִימָּא כְּלָלָא דְּכֹלָּא, בָּהּ אִתְיְדַע וּבָהּ אִתְרְמִיז, שִׁירוּתָא וְסִיּוּמָא דְּכֹלָּא. (חכמה אקרי) דְּבָהּ סָתִים כֹּלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** And since*everything is included in Yud, which is Chochmah;* Chochmah is called a father to all, father to fathers, *who are Chesed, Gvurah and Tiferet of Zeir Anpin*. It is the beginning of all, a home for all, as written, “Through wisdom a house is built” (Mishlei 24:3) and “in wisdom have you made them all” (Tehillim 104:24). *Chochmah* in its own place is unmanifested and unknown. Once it joined Ima, *which is Binah*, it is alluded to in Ima and thus Ima *becomes* all inclusive, since the beginning and ending of everything is known and alluded to in her*. This is the highest Chochmah and the lower Chochmah, which is Malchut*, because everything is concealed in it. ###### Idra Zuta 60 [Idra Zuta 60](https://torahapp.org/share/book/Idra%20Zuta/r/60) כְּלָלָא דְּכֹלָּא, שְׁמָא קַדִּישָׁא. עַד הַשְׁתָּא רָמִיזְנָא, וְלָא אֲמֵינָא כָּל אִלֵּין יוֹמִין. וְהָאִידָּנָא מִתְגַּלְּפִין סִטְרִין, י', כָּלִיל בְּהַאי חָכְמָה. ה' דָּא אִימָּא, וְקָרֵינָן בִּינָה. ו"ה, אִלֵּין תְּרֵין בְּנִין, דְּמִתְעַטְּרָן מֵאִימָּא. וְהָא תָּנֵינָן, דְּבִינָה אִתְכְּלִיל מִכֹּלָּא. יוֹ"ד דְּמִתְחַבְּרָא בְּאִימָּא, וּמַפְּקִין בֵּ"ן. וְהַיְינוּ בִּינָה, אָ"ב וָאֵ"ם דְּאִינּוּן י"ה, בֵּן בְּגַוַּויְיהוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The overall inclusion is the holy name. Up until now I have alluded to it but did not say it *clearly* all these days. Now all the aspects are engraved. Yud *of Yud Hei Vav Hei* includes this Chochmah, *that is, Chochmah of the thirty-two paths, which is Aba*; Hei is Ima that is called Binah; Vav Hei are the two children, *Zeir Anpin and Malchut* that are crowned by Ima. We have learned that Binah incorporates them all; Yud, *which is Chochmah*, joins *Hei that is* Ima, and they beget a son (ben), *who is Zeir A*npin. These are the letters spelling Binah – a father and a mother, which are Yud-Hei, and a son between them. Binah is spelled with the letters ben Yud-Hei. ###### Idra Zuta 61 [Idra Zuta 61](https://torahapp.org/share/book/Idra%20Zuta/r/61) הַשְׁתָּא אִית לְאִסְתַּכְּלָא, בִּינָה, וְאִקְרֵי תְּבוּנָה, אֲמַאי אִקְרֵי תְּבוּנָה, וְלָא בִּינָה. אֶלָּא תְּבוּנָה אִקְרֵי, בְּשַׁעֲתָא דְּיַנְקָא לִתְרֵין בְּנִין, בֵּ"ן וּבַ"ת, דְּאִינּוּן ו"ה, וְהַהִיא שַׁעֲתָא אִקְרֵי תְּבוּנָה. דְּכֹלָּא כָּלִיל בְּאִלֵין אַתְוָון, בֵּ"ן וּבַ"ת, אִינּוּן ו"ה. וְכֹלָּא חַד כְּלָלָא, וְהַיְינוּ תְּבוּנָה. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Now it behooves us to see that it is Binah, and it is called Tevunah. Why is it called Tevunah rather than Binah? *He answers*, *Ima* is called Tevunah when she suckles the two children, the son and the daughter that are called Vav-Hei; *they are Zeir Anpin and Malchut*. At that time, it is called Tevunah, because everything is included in the letters spelling it: ben (son), bat (daughter) Vav-Hei; *since the spelling of Tevunah contains ben, bat and Vav-Hei*. It is one wholeness, namely, Tevunah. ###### Idra Zuta 62 [Idra Zuta 62](https://torahapp.org/share/book/Idra%20Zuta/r/62) בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא אָמַר, דִּשְׁלֹמֹה מַלְכָּא, תִּקּוּנָא קַדְמָאָה דְּגַלֵּי וְאָמַר, (שיר השירים א׳:ט״ו) הִנָּךְ יָפָה רַעְיָתִי מֵהַאי הוּא. וְתִקּוּנָא תִּנְיָינָא, אִקְרֵי כַּלָּה, דְּאִיהִי נוּקְבָּא דִּלְתַּתָּא. וְאִינּוּן דְּאַמְרֵי, דְּתַרְוַויְיהוּ לְהַאי נוּקְבָּא דִּלְתַּתָּא אִינּוּן, לָאו הָכִי. דְּהֵ"א קַדְמָאָה לָא אִקְרֵי כַּלָּה. וְהֵ"א בַּתְרָאָה, אִקְרֵי כַּלָּה, לְזִמְנִין (ידיען) יְדִיעִין (לזמנין סגיאין). דְּהָא זִמְנִין סַגִּיאִין אִינּוּן, דִּדְכוּרָא לָא אִתְחַבָּר עִמָּהּ, וְאִסְתַּלָּק מִינָּהּ. בְּהַהוּא זִמְנָא כְּתִיב, (ויקרא י״ח:י״ט) וְאֶל אִשָּׁה בְּנִדַּת טוּמְאָתָהּ לֹא תִקְרַב. בְּשַׁעֲתָא דְּאִתְדַכְּאַת נוּקְבָּא, וּדְכוּרָא בָּעֵי לְאִתְחַבְּרָא עִמָּהּ, כְּדֵין אִקְרֵי כַּלָּ"ה. כְּכַלָּ"ה מַמָּשׁ אַתְיָיא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In the book of Rav Hamnuna Saba he said, the first composition King Solomon revealed, “Behold, you are fair, my love” (Song of Songs 1:14) was about that, *that is, it refers to Ima, whom Aba called beloved*. The second composition, *“Come with me from Lebanon, my bride” (Ibid. 4:8)* is called a bride, who is the lower female, *namely, Malchut*. Some say both refer to the lower female, *Malchut*; this is not the case. The first Hei *of Yud Hei Vav Hei* is not called a bride *but beloved, as Aba and Ima are called beloved*; and the last Hei is called a bride at certain time. There are many times when the male, *Zeir Anpin*, does not unite with her but leaves her. Of that time, it is written “Also you shall not approach to a woman in the impurity of her menstrual flow” (Vayikra 18:19). When the female is purified and the male wishes to unite with her, she is called a bride; she comes verily like a bride. *That is, Malchut is rebuilt anew with ten Sfirot for every union and is considered a bride. The union of Aba and Ima, however, is continuous and never ceases as shall be explained*. ###### Idra Zuta 63 [Idra Zuta 63](https://torahapp.org/share/book/Idra%20Zuta/r/63) (אבל) הַאי אִימָּא, לָא אַפְסִיק רְעוּתָא דְּתַרְוַויְיהוּ לְעָלְמִין, בְּחַד נָפְקִין, בְּחַד שַׁרְיָין. לָא אַפְסִיק דָּא מִן דָּא, וְלָא אִסְתְּלַּק דָּא מִן דָּא. וּבְגִין כָּךְ כְּתִיב וְנָהָר יֹצֵא מֵעֵדֶן, יוֹצֵא תָּדִיר, וְלָא אַפְסִיק. הֲדָא הוּא דִכְתִיב, וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו. וּבְגִין כָּךְ כְּתִיב רַעְיָתִי, בִּרְעוּתָא דְּאַחְוָה שַׁרְיָין, בְּאַחֲדוּתָא שְׁלֵימוּתָא (שלימתא). אֲבָל הָכָא אִקְרֵי כַּלָּה, דְּכַד אָתָא דְּכוּרָא לְאִתְחַבְּרָא עִמָּהּ, הִיא כַּלָּה, כְּכַלָּה אִיהִי אַתְיָיא מַמָּשׁ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** As for this Ima, the wish of both *Aba and Ima* never stops; they emerge as one and dwell as one, never quitting each other or leaving each other. Hence it is written, “And a river went out of Eden” (Bereshit 2:10). “Went out” *means* constantly, never stopping. This is the meaning of the words, “like a spring of water, whose waters fail not” (Yeshayahu 58:11), and the words, “my beloved” referring *to Ima*; for they dwell in the goodwill of brotherhood *and love*, in complete unity. But here, *in Malchut*, she is called a bride. When the male, *Zeir Anpin*, approaches her to unite with her, she is a bride; *that is, her ten Sfirot are rebuilt anew with brains and Netzach, Hod and Yesod for each coupling*, because she comes a very bride. ###### Idra Zuta 64 [Idra Zuta 64](https://torahapp.org/share/book/Idra%20Zuta/r/64) וּבְגִין כָּךְ, תְּרֵי (ויחי רמ"ב) תִּקּוּנִין דְּנוּקְבֵי פָּרִישׁ שְׁלֹמֹה. תִּקּוּנָא דְּקַדְמֵיתָא סְתִימָא, בְּגִין דְּאִיהִי סְתִימָא. וְתִקּוּנָא תִּנְיָינָא פָּרִישׁ יַתִּיר, וְלָא סָתִים כּוּלֵי הַאי. וּלְבָתַר תַּלְיָא כָּל שְׁבָחָא בְּהַהִיא דִּלְעֵילָּא. דִּכְתִּיב, (שיר השירים ו׳:ט׳) אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ. וּבְגִין דְּאִיהִי אִימָּא מִתְעַטְּרָא בְּעִטְרָא דְּכַלָּה, וּרְעוּתָא דְּיוֹ"ד לָא אַפְסִיק מִנָּהּ לְעָלְמִין, אִתְיְהִיב בִּרְשׁוּתָהּ כָּל חֵירוּ דְּעַבְדִין. כָּל חֵירוּ דְּכֹלָּא. כָּל חֵירוּ דְּחַיָיבַיָּא, לְדַכָּאָה לְכֹלָּא. דִּכְתִּיב, (ויקרא ט״ז:ל׳) כִּי בַיוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם. וּכְתִיב (ויקרא כח) וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה יוֹבֵל הִיא. מַאי יוֹבֵל. כְּמָה דְאַתְּ אָמֵר (ירמיהו י״ז:ח׳) וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו. מִשּׁוּם הַהוּא נָהָר דְּאָתֵי וְנָגִיד וְנָפִיק, וְאָתֵי תָּדִיר, וְלָא פָּסִיק. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Solomon explains the two phases of the females, *Ima and Malchut*. The phase of the first one, *Ima*, is concealed *and secret*; the second phase *in Malchut* is more attainable, not so concealed. He later attributes the entire worth *of Malchut* to the one above, *Ima*, as written, “she is the only one of her mother, she is the choice one of her that bore her” (Shir Hashirim 6:9). And Ima wears the bridal crown, *since Malchut the bride ascended to become a part of Ima, as we know.* And the goodwill of Yud, *Chochmah*, towards her never stops. *Thus, she partakes of those above and those below, as one. Therefore,* the freedom of slaves, the freedom of all, the freedom of the evil, is entirely at her disposal to purify all, as written, “for on that day will he forgive you” (Vayikra 16:30) and “And you shall hallow the fiftieth year” (Ibid. 25:10), which is a jubilee (yovel). Yovel is similar to, “that spreads out its roots by the river (yuval) (Yirmiyahu 17:8), *because the jubilee means a river*. That river, *which is Ima*, comes out and flows continuously, ceaselessly *to the garden, which is Malchut.* ###### Idra Zuta 65 [Idra Zuta 65](https://torahapp.org/share/book/Idra%20Zuta/r/65) כְּתִיב (משלי ב׳:ג׳) כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ. כֵּיוָן דְּאָמַר כִּי אִם לַבִּינָה תִּקְרָא, אֲמַאי לַתְּבוּנָה. אֶלָּא כֹּלָּא כְּמָה דַּאֲמֵינָא. הֵי מִנַּיְיהוּ עִלָּאָה. בִּינָה עִלָּאָה מִתְּבוּנָה. בִּינָה אָב וָאֵם וּבֵן. י"ה: אָב וָאֵם, וּבֵן בְּגַוַּויְיהוּ. תְּבוּנָה: כֹּלָּא כְּלָלָא דִּבְנִין, בֵּן וּבַת, ו"ה. וְלָא אִשְׁתְּכַח אָב וָאֵם, אֶלָּא בּאִימָּא דּאִימָּא וַדַּאי (ס"א בבינה. ובתבונה ודאי אימא) רְבִיעָא עָלַיְיהוּ, וְלָא אִתְגַּלְיָיא. אִשְׁתְּכַח דִּכְלָלָא דִּתְרֵין בְּנִין, אִקְרֵי תְּבוּנָה. וּכְלָלָא דְּאָב אֵם וּבֵן, אִקְרֵי בִּינָה. וְכַד בָּעֵי לְאַכְלְלָא כֹּלָּא, בְּהַאי אִתְכְּלִיל. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** It is written, “if you cry after knowledge (Binah), and lift up your voice for understanding (Tevunah)” (Mishlei 2:3). *He asks*, once he says, “you cry after Binah,” why *follow with, “lift up your voice for* Tevunah”? *He answers*, everything is as I said. *When Binah nourishes the son and the daughter, it is called Tevunah (as in section 83). He asks*, which one is higher, *and answers*, Binah is higher than Tevunah. Binah is father and mother and son, *as* Yud-Hei are a father and a mother with a son between them, *who is Vav*. *Meaning, Binah is spelled with the letters of ben (son of) Yud-Hei.* Tevunah in all comprises the children; *Tevunah is spelled with the letters comprising* ben (son) bat (daughter) Vav-Hei, *but Yud-Hei do not appear in it. We understand from this that Binah is higher than Tevunah*, as father and mother, *who are Yud-Hei*, appear in Binah alone. But *Yud-Hei are not part of the spelling* in Tevunah; *for Tevunah is the six directions of Binah*. Surely, Ima is sitting over the young, *who are Vav-Hei; but Ima herself* is not seen *there. Therefore, the letters for ben and bat Vav-Hei are present in the spelling of Tevunah, but Yud-Hei are not*. Thus, the children, *Zeir Anpin and Malchut*, as a whole are called Tevunah; and the father and mother and son*, who are Chochmah, Binah and Zeir Anpin*, as a whole are called Binah. And when seeking to include everything, *that is, Yud-Hei as well*, they are incorporated in *Binah. Thus, when Zeir Anpin envelopes Israel Saba and Tevunah he has but the six directions; when he envelopes Aba and Ima he has Yud-Hei, the first three Sfirot.* ###### Idra Zuta 66 [Idra Zuta 66](https://torahapp.org/share/book/Idra%20Zuta/r/66) וְהַאי אָב וָאֵם וּבֵן, אִקְרוּן חָכְמָה בִּינָה וָדַעַת. בְּגִין דְּהַאי בֵּן נָטִיל סִימָנִין דַּאֲבוֹי וְאִמֵּיהּ, אִקְרֵי דַּעַת, דְּהוּא סַהֲדוּתָא דְּתַרְוַויְיהוּ. וְהַאי בֵּן, אִקְרֵי בּוּכְרָא. דִּכְתִּיב, (שמות ד׳:כ״ב) בְּנִי בְכוֹרִי יִשְׂרָאֵל. וּבְגִין דְּאִקְרֵי בּוּכְרָא, נָטִיל תְּרֵין חוּלָקִין. וְכַד אִתְרַבֵּי בְּעִטְרוֹי, נָטִיל תְּלַת חוּלָקִין. וּבֵין כַּךְ וּבֵין כַּךְ, תְּרֵין חוּלָקִין, וּתְלַת חוּלָקִין כֹּלָּא חַד מִלָּה. וְהַאי וְהַאי הֲכִי (ס"א חד) הֲוֵי, יְרוּתָא דְּאָבוֹי וְאִמֵּיהּ יָרִית. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Da’at is Zeir Anpin that unites Chochmah and Binah that are Aba and Ima** These father, mother and son are called Chochmah, Binah and Da’at; for when the son, *Zeir Anpin*, takes the signs of his father and mother – *that is, when he receives and incorporates Chochmah and Binah of Aba and Ima into himself* - he is called Da’at, *which is derived from edut (testimony)*, which is the testimony of both, *as he includes within himself the brains of Aba and of Ima; Da’at reconciles and incorporates Chochmah and Binah*. This son, *who is Da’at*, is called a firstborn *son*, as written, “Israel is my son, my firstborn” (Shemot 4:22). *Zeir Anpin, who is Da’at, is called Israel; it is said of him, “Israel is my son, my firstborn.”* And since he is called the firstborn, he receives two portions – *a portion from Aba, who is Chochmah, and a portion from Ima, who is Binah*. When he grows with his crowns, he receives three portions; *they are Chochmah, Binah and Da’at, based on the meaning of, “three coming out of one, one is present in three.”* In any case, two portions and three portions are the same; *Da’at has no more than the inclusion of Chochmah and Binah in such a way that even Chochmah, Binah and Da’at are no more than two – Chochmah and Binah.* Both are the same,*since Da’at* receives the inheritance of his father and mother *and so has but Chochmah and Binah like his father and mother, no more.* ###### Idra Zuta 67 [Idra Zuta 67](https://torahapp.org/share/book/Idra%20Zuta/r/67) מַאי יְרוּתָא דָּא. אַחֲסַנְתָּא דַּאֲבוֹי וְאִימֵּיהּ, וּתְרֵין עִטְרִין דַּהֲווֹ גְּנִיזִין בְּגַוַּויְיהוּ, וְאַחֲסִינוּ לְבֵן דָּא. מִסִּטְרָא דַּאֲבוֹי, הֲוָה גָּנִיז בְּגַוֵויהּ חַד עִטְרָא, דְּאִקְרֵי חֶסֶד. וּמִסִּטְרָא דְּאִימָּא, חַד עִטְרָא דְּאִקְרֵי גְּבוּרָה. וְכֻלְּהוּ מִתְעַטְּרִין בְּרֵישֵׁיהּ, וְאָחִיד לוֹן. וְכַד נַהֲרִין אִלֵּין אָב וָאֵם עָלֵיהּ, כֻּלְּהוּ אִקְרוּן תְּפִילִּין דְּרֵישָׁא. וְכֹלָּא נָטִיל בֵּן דָּא, וְיָרִית כֹּלָּא, וְאִתְפְּשַּׁט בְּכָל גּוּפָא. וְהַאי בֵּן יָהִיב לִבְרַתָּא. וּבְרַתָּא מִנֵּיהּ אִתְּזָן. וְעַל כָּל פָּנִים מִכָּאן, בְּרָא יָרִית וְלָא בְּרַתָּא. בְּרָא יָרִית לַאֲבוּי וּלְאִמֵּיהּ וְלָא בְּרַתָּא. וּמִנֵּיהּ אִתְּזָן בְּרַתָּא. כְּמָה דִּכְתִּיב, (דניאל ד׳:ט׳) וּמָזוֹן לְכֹלָּא בֵיהּ. (ואי תימא כל האי והאי אקרון צדיק וצדק בחד אינון וחד כלא). **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The inheritance and two crowns in Chochmah, Binah and Da’at of Zeir Anpin** *He asks*, what is this inheritance*that Zeir Anpin receives from Aba and Ima? He answers*, it is the bequeathal of his father and mother, *which is their Chochmah and Binah*. They bequeathed the two crowns concealed within them to this son. *They are the two portions of Da’at that unites Aba and Ima. Zeir Anpin receives all three portions of Chochmah, Binah and Da’at from Aba and Ima, as in “one is present in three.”* A crown called Chesed was hidden within *Da’at* from his father’s side; a crown called Gvurah from his mother’s side. They are all placed as crowns on the head *of Zeir Anpin* and he holds on to them, *as they became his Chochmah, Binah and Da’at*. When these Aba and Ima shine on him *in the form of his inheritance of Chochmah and Binah and the two crowns of Da’at*, they are all called the head phylacteries. *They are their four passages. The inheritance, which is Chochmah and Binah, consists of “Sanctify to me…” (Shemot 13:1-10) and “And it shall come to pass…” (Ibid. 11-16). The two crowns of Da’at are “Hear, O Israel” (Devarim 6:4-9) and “And it shall come to pass, if you hearken…” (Ibid 11:13-21)*. The son receives everything, he inherits it all and it spreads within him *from Chochmah, Binah and Da’at in the head* throughout the body. The son, *who is Zeir Anpin*, gives to the daughter, *who is Malchut,* and she is sustained by him. In any case *we surmise* from here that the son inherits rather than the daughter. The son, not the daughter, inherits from his father and mother; and she is sustained by him as said *about the tree that alludes to Zeir Anpin*, “and on it was food for all” (Daniel 4:9). ###### Idra Zuta 68 [Idra Zuta 68](https://torahapp.org/share/book/Idra%20Zuta/r/68) הָנֵי אָב וָאֵם, כְּלִילָן וּמִתְחַבְּרָן דָּא בְּדָא. וְאָב טָמִיר יַתִּיר. וְכֹלָּא אָחִיד מֵעַתִּיקָא קַדִּישָׁא, וְתַלְיָא מִמַּזָּלָא קַדִּישָׁא, יָקִירוּ (יקירא) דְּכָל יַקִירִין. וְאִלֵּין אָב וָאֵם, מְתַקְּנִין בֵּיתָא, כְּמָה דַּאֲמֵינָא דִּכְתִּיב, (משלי כ״ד:ג׳-ד׳) בְּחָכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן וּבְדַעַת חֲדָרִים יִמָּלְאוּ כָּל הוֹן יָקָר וְנָעִים. וּכְתִיב (משלי כ״ב:י״ח) כִּי נָעִים כִּי תִּשְׁמְרֵם בְּבִטְנֶךָ. (הני כללא דכלא, כמה דאמינא ותליין ממזלא קדישא יקירא). **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The father and mother are included in and united with each other. Aba is more concealed *than Ima* and everything is attached to Atika Kadisha, *that is, the concealed brain*, and derives from the most precious Mazala. *They do not receive directly from Atika Kadisha but through the beard that is called Mazala (as said in section 64)*. These father and mother ready the house, as I said, based on the verse, “Through wisdom a house is built; and by understanding it is established; and by knowledge are the chambers filled with all precious and pleasant riches.” *These are Chochmah, Binah and Da’at of Zeir Anpin.* It is also written, “For it is a pleasant thing if you keep them within you” (Mishlei 22:18). ###### Idra Zuta 69 [Idra Zuta 69](https://torahapp.org/share/book/Idra%20Zuta/r/69) אָמַר רִבִּי שִׁמְעוֹן, בְּאִדָּרָא לָא גָּלֵינָא כֹּלָּא. וְכָל הָנֵי מִלִּין, טְמִירִין בְּלִבָּאי הֲווֹ עַד הַשְׁתָּא, וּבָעֵינָא לְאַטְמְרָא לוֹן לְעָלְמָא דְּאָתֵי, מִשּׁוּם דְּתַמָּן שְׁאֶלְתָּא שָׁאִיל לָנָא, כְּמָה דִּכְתִּיב, (ישעיהו ל״ג:ו׳) וְהָיָה אֱמוּנַת עִתֶּךָ חוֹסֶן יְשׁוּעוֹת חָכְמָה וָדָעַת וְגוֹ', וְחָכְמָה בַּעְיָין מִינִי, וְהַשְׁתָּא רְעוּתָא דְקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי, הָא בְּלָא כִּסּוּפָא אִיעוּל קַמֵּי פַּלְטְרוֹי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Rabbi Shimon said, I have not revealed everything in the *Greater* Gathering *of Naso*, and all these matters were hidden in my heart until now. I wanted to hide them for the world to come, since there *in the world to come* we are asked a question *of wisdom*, as said, “And he shall be the stability of your times, a store of salvation, wisdom and knowledge” (Yeshayahu 33:6), for they seek wisdom from him. *He therefore withheld matters for the world to come*. Now *I see that* the Holy One, blessed be He desires it, *to reveal them*, so I will enter without shame before his palaces. ###### Idra Zuta 70 [Idra Zuta 70](https://torahapp.org/share/book/Idra%20Zuta/r/70) כְּתִיב (שמואל א ב) כִּי אֵל דֵּעוֹת יְיָ'. דֵּעוֹת וַדַּאי. הוּא הַדַּעַת. בְּדַעַת כָּל פַּלְטְרֹי אִתְמַלְּיָין. דִּכְתִּיב, וּבְדַעַת חֲדָרִים יִמָּלְאוּ. (בגין כך) דַּעַת אַחֲרָא לָא אִתְגַּלְיָא, דְּהָא טְמִירָא אָזִיל בְּגַוֵויהּ, וְאִתְכְּלִיל בֵּיהּ. דַּעַת נָהִיר בְּמוֹחִין, וְאִתְפְּשַׁט בְּמוֹחָא כֹּלָּא. (במוחא, בגופא כלא, כי אל דעות יי') **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The concealed Da’at, the Da’at that illuminates in the head, the extending Da’at** It is written, “for Hashem is an El of knowledge” (I Shmuel 2:3). *The word* Knowledge surely *is in the plural, because Zeir Anpin has three kinds of knowledge (Da’at). 1.* It is the *brain of* Da’at, because in Da’at are all the palaces filled as written, “by knowledge are the chambers filled.” 2. Another Da’at *corresponds to it*, which is not manifest but is gradually included in it in secret. *3.* Da’at that shines on the brains and expands throughout the brain *but not into the body*. ###### Idra Zuta 71 [Idra Zuta 71](https://torahapp.org/share/book/Idra%20Zuta/r/71) בְּסִפְרָא דְּאַגַּדְתָּא תָּנֵינָן, כִּי אֵל דֵּעוֹת יְיָ', אַל תִּקְרֵי דֵּעוֹת, אֶלָּא עֵדוּת. דְּהוּא סַהֲדוּתָא דְּכֹלָּא, סַהֲדוּתָא דִּתְרֵין חוּלָקִין, כְּמָה דְאַתְּ אָמֵר (תהילים ע״ח:ה׳) וַיָּקֶם עֵדוּת בְּיַעֲקֹב. וְאַף עַל גַּב דְּהַאי מִלָּה, אוֹקְמוּהָ בְּסִפְרָא דִּצְנִיעוּתָא בְּגַוְונָא אַחֲרָא. הָתָם בְּאַתְרֵיהּ שְׁלִים, הָכָא כֹּלָּא שַׁפִּיר, וְכֹלָּא הֲוֵי, כַּד אַסְתִּים מִלָּה. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** We have learned in the book of Aggadah “for Hashem is an El of knowledge (*de’ot*).” Do not pronounce it as *de’ot* but *edut* (testimony); for he is the testimony concerning everything, the testimony of the two portions. *Meaning, he includes within it Chochmah and Binah, which are two portions (as said in section 88)*. It is said, “For he established a testimony in Yaakov” (Tehillim 78:5). *Zeir Anpin that is called Yaakov signifies Da’at that incorporates Chochmah and Binah*. And even though it has been explained differently in the Book of Mysteries *that the word is called testimony (as in Emor section 57), this is not included in the Book of Mysteries in our possession. They had Kabbalah books, which they called Books of Mysteries. The interpretation* there is complete*and even* here it is all well. *The verse should be interpreted* entirely as hidden*by an allegory*.** ###### Idra Zuta 72 [Idra Zuta 72](https://torahapp.org/share/book/Idra%20Zuta/r/72) הַאי אָב וָאֵם, כֻּלְּהוּ בְּהוּ כְּלִילָן, כֹּלָּא בְּהוּ סְתִימָן, וְאִינּוּן סְתִימָן בְּמַזָּלָא קַדִּישָׁא, עַתִּיקָא דְּכָל עַתִּיקִין. בֵּיהּ סְתִימָן. בֵּיהּ כְּלִילָן. כֹּלָּא הוּא, כֹּלָּא הֲוֵי. בְּרִיךְ הוּא, בְּרִיךְ שְׁמֵיהּ, לְעָלַם וּלְעָלְמֵי עָלְמִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Everything is included in these Aba and Ima, *that is, Israel Saba and Tevunah, Zeir Anpin and Malchut*. And everything is concealed within them, *namely, during the time they are included within Aba and Ima they are concealed and hidden like Aba and Ima*. And they are hidden *and included* in the holy Mazala, *that is, in the beard of* the most ancient Atika*, which is Arich Anpin*. They are hidden in it. *Meaning, they envelope Arich Anpin from mouth to chest;* they are included within it, *that is, in its beard as said*. Everything is *Atika* and *Atika* is everything; *for all the Partzufim – Aba and Ima, Israel Saba and Tevunah, and the Male and the Female are but his garments*. Blessed be he, blessed be his name for ever and ever. ###### Idra Zuta 73 [Idra Zuta 73](https://torahapp.org/share/book/Idra%20Zuta/r/73) כָּל מִלִּין דְּאִדָּרָא יָאוּת, וְכֻלְּהוּ מִלִּין קַדִּישִׁין, מִלִּין דְּלָא סָטָאן לִימִינָא וְלִשְׂמָאלָא, כֻּלְּהוּ מִלִּין דִּסְתִּימִין, וְאִתְגַּלְיָין לְאִינּוּן דְּעָאלוּ וְנַפְקוּ, וְכֹלָּא הָכִי הוּא. וְעַד הַשְׁתָּא הֲווֹ מִתְכַּסְיָין אִלֵּין מִלִּין דְּדָחִילְנָא לְגַלָּאָה, וְהַשְׁתָּא אִתְגַּלְיָין. וְגַלֵּי קַמֵּי (מלכא) עַתִּיקָא קַדִּישָׁא, דְּהָא לָא לִיקָרָא דִּילִי וּדְבֵית אַבָּא עֲבִידְנָא, אֶלָּא בְּגִין דְּלָא אִיעוּל בְּכִסּוּפָא קָמֵי פַּלְטְרוֹי עֲבִידְנָא. וְעוֹד, הָא חֲמֵינָא, דְקוּדְשָׁא בְּרִיךְ הוּא וְכָל הָנֵי זַכָּאֵי קְשׁוֹט דְּהָכָא מִשְׁתַּכְּחָן, כֻּלְּהוּ מִסְתַּכְּמִין עַל יְדָי. דְּהָא חֲמֵינָא דְּכֻלְּהוּ חַדָּאן בְּהַאי הִלוּלָא דִּילִי, וְכֻלְּהוּ זְמִינִין בְּהַהוּא עָלְמָא בְּהִילּוּלָא דִּילִי, זַכָּאָה חוּלָקִי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** All the words in the *Greater* Gathering are beautiful, and they are all holy words, words that deviate neither right nor left. They are all hidden words that are revealed to those who entered *wisdom* and left *it whole.* And all mysteries are thus, *revealed only to those who have entered and left*. Up until now these words *that I revealed here* were hidden, because I was afraid of revealing them. Now they are revealed. It is known before Atika Kadisha that I have not done so for my own honor, nor for *the honor of* my father’s household, but so that I will not enter before his palace shamefacedly have I done this. Moreover, I have seen that the Holy One, blessed be He, and all those who are truly righteous present here, all agreed with me *to reveal them*; I have seen them all rejoicing in my joy. They are all invited in that world to my celebration; happy is my portion. ###### Idra Zuta 74 [Idra Zuta 74](https://torahapp.org/share/book/Idra%20Zuta/r/74) אָמַר רִבִּי אַבָּא, כַּד סִיֵּים מִלָּה דָּא בּוּצִינָא קַדִּישָׁא, בּוּצִינָא עִלָּאָה, אָרִים יְדוֹי, וּבָכָה וְחַיִיךְ. בָּעָא לְגַלָּאָה מִלָּה חֲדָא. אָמַר, בְּמִלָּה דָּא אִצְטָעַרְנָא כָּל יוֹמָאי, וְהַשְׁתָּא לָא יָהֲבִין לִי רְשׁוּתָא. אִתְתָּקַּף, וְיָתִיב, וְרָחִישׁ בְּשִׂפְוָותֵיהּ, וְסָגִיד תְּלַת זִמְנִין, וְלָא הֲוָה יָכִיל בַּר נָשׁ לְאִסְתַּכְּלָא בַּאֲתְרֵיהּ, כָּל שֶׁכֵּן בֵּיהּ. אָמַר, פּוּמָא פּוּמָא, דְּזָכִית לְכָל הַאי, לָא אַנְגִּיבוּ מַבּוּעָךְ. מַבּוּעָךְ נָפִיק וְלָא פָּסַק. עֲלָךְ קָרֵינָן (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן. וּכְתִיב (ישעיהו נ״ח:י״א) וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Rabbi Aba said, when the holy luminary concluded this matter, the highest luminary raised his hands, wept and laughed. He said, my whole life I was anxious for this matter*to reveal it*; but now they do not give me permission. He grew stronger and sat up, his lips murmuring; and he bowed three time. No one could look in his direction, even more so at him. He said, Mouth, mouth, who is worthy of all this; may your fount flow and never stop. We read regarding you, “And a river went out of Eden,” and, “like a spring of water, whose waters fail not” (Yeshayahu 58:11). ###### Idra Zuta 75 [Idra Zuta 75](https://torahapp.org/share/book/Idra%20Zuta/r/75) הָאִידָּנָא אַסְהַדְנָא עָלַי. דְּכָל יוֹמִין דְּקָאֵימְנָא, תָּאִיבְנָא לְמֵחֱמֵי יוֹמָא דָּא, (נ"א רעותא לגלאה רזא דא) וְלָא סָלִיק בִּרְעוּתִי (ס"א בידי), בַּר הָאִידָּנָא, דְּהָא בְּעִטְרָא דָּא מִתְעֲטָּר הַאי יוֹמָא. וְהַשְׁתָּא בָּעֵינָא לְגַלָּאָה מִלִּין, קַמֵּיהּ דְקוּדְשָׁא בְּרִיךְ הוּא, דְּהָא כֻּלְּהוּ מִתְעַטְּרִין בְּרֵישֵׁי (ברישיה). וְהַאי יוֹמָא לָא יִתְרַחָק לְמֵיעַל לְדוּכְתֵּיהּ, כְּיוֹמָא אַחֲרָא. דְּהָא כָּל יוֹמָא דָּא בִּרְשׁוּתִי קַיְּימָא. וְהַשְׁתָּא שָׁרֵינָא לְגַלָּאָה מִלִּין, בְּגִין דְּלָא אִיעוּל בְּכִסּוּפָא לְעָלְמָא דְּאָתֵי. וְהָא שָׁרֵינָא אֵימָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Now I testify about myself that throughout the days I existed *in the world* I yearned to see this day *when I had permission to reveal mysteries*, but I was not able except for now; for this day is crowned with this crown *of revealed mysteries*. And now I want to reveal matters before the Holy One, blessed be He; for all *the secrets that I reveal* are placed as crowns on my head. And this day will not be far from arriving in its place *in that world* like another day. The entire day is at my disposal *but no more*. And now I begin to reveal matters so I shall not enter shamefacedly the world to come. Here I begin. ###### Idra Zuta 76 [Idra Zuta 76](https://torahapp.org/share/book/Idra%20Zuta/r/76) כְּתִיב, (תהילים פ״ט:ט״ו) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וְאֱמֶת יְקַדְּמוּ פָּנֶיךָ. מַאן חַכִּימָא, יִסְתָּכַּל בְּהַאי, לְמֵחֱמֵי אוֹרְחוֹי (ס"א דינוי) דְּקַדִּישָׁא עִלָּאָה, דִּינִין דִּקְשׁוֹט, דִּינִין דְּמִתְעַטְּרִין בְּכִתְרִי עִלָּאִין. דְּהָא חֲמֵינָא דְּכֻלְּהוּ בּוּצִינִין נַהֲרִין מִבּוּצִינָא עִלָּאָה, טְמִירָא דְּכָל טְמִירִין, כֻּלְּהוּ דַּרְגִּין לְאִתְנַהֲרָא. (נ"א וכלהו אינון דרגין לאתנהרא) וּבְהַהוּא נְהוֹרָא דִּבְכָל דַּרְגָּא וְדַרְגָּא, אִתְגַלְיָיא מַה דְּאִתְגַּלְיָיא, וְכֻלְּהוּ נְהוֹרִין אֲחִידָן, נְהוֹרָא דָּא בִּנְהוֹרָא דָּא, וּנְהוֹרָא דָּא, בִּנְהוֹרָא דָּא, וְנַהֲרִין דָּא בְּדָא, וְלָא מִתְפָּרְשָׁן דָּא מִן דָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The union of the male and female that are called righteousness and justice** It is written, “Righteousness and justice are the foundation of your throne; love and truth shall go before you” (Tehillim 89:15). The wise shall observe that to behold the supreme Holy One’s ways that are true judgements, judgments that are crowned with the highest Sfirot. I see that all luminaries are alight from the most hidden highest luminary, *Atika*. All*grades* are grades with which to shine, *as each has a unique illumination.* Something is seen in the light within each grade, *meaning that each has a unique manifestation*. All the lights are attached to each other and shine on each other, inseparable from each other. ###### Idra Zuta 77 [Idra Zuta 77](https://torahapp.org/share/book/Idra%20Zuta/r/77) נְהוֹרָא דְּכָל בּוּצִינָא וּבוּצִינָא, דְּאִקְרוּן תִּקּוּנֵי מַלְכָּא, כִּתְרֵי מַלְכָּא, כָּל חַד וְחַד, נָהִיר וְאָחִיד בְּהַהוּא נְהוֹרָא דִּלְגּוֹ לְגוֹ, וְלָא מִתְפְּרַשׁ לְבַר. וּבְגִין כָּךְ כֹּלָּא בְּחַד דַּרְגָּא אִסְתְּלַּק, וְכֹלָּא בְּחַד מִלָּה אִתְעֲטָּר, וְלָא מִתְפְּרַשׁ דָּא מִן דָּא, אִיהוּ וּשְׁמֵיהּ חַד הוּא. נְהוֹרָא דְּאִתְגַּלְיָיא, אִקְרֵי לְבוּשָׁא דְּמַלְכָּא. נְהוֹרָא דִּלְגּוֹ לְגוֹ, (בההוא נהורא הוא מה) נְהוֹרָא סָתִים, וּבֵיהּ שַׁרְיָא הַהוּא דְּלָא אִתְפְּרַשׁ וְלָא אִתְגַּלְיָיא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The light within all the luminaries that are called the preparations of the king, the Sfirot of the king, each one, *that is, each light*, shines and holds on to the light deep within, *which is the light of infinity* that is indefinable outwards, *that is, it is inconceivable*. For that reason, all amounts to one level and all is crowned with the same matter and is inseparable from each other, He and his name are one. He is the revealed light, called the king’s garment. The light deep within *in all the lights* is a concealed light, wherein lies that which is undefined and not revealed, *which is blessed infinity*. ###### Idra Zuta 78 [Idra Zuta 78](https://torahapp.org/share/book/Idra%20Zuta/r/78) וְכֻלְּהוּ בּוּצִינֵי, וְכֻלְּהוּ נְהוֹרִין, נַהֲרִין מֵעַתִּיקָא קַדִּישָׁא סְתִימָא דְּכָל סְתִימִין, בּוּצִינָא עִלָּאָה. וְכַד מִסְתַּכְּלָן, כֻּלְּהוּ נְהוֹרִין דְּאִתְפַּשְּׁטָן. לָא אִשְׁתְּכַח בַּר בּוּצִינָא עִלָּאָה, דְּאַטְמָר וְלָא אִתְגַּלְיָיא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** All the candles and all the lights shine from the most hidden Atika Kadisha, which is the supreme candle. When you watch it, *Atika* is not present in all the lights that spread from it but only the hidden highest luminary that is not revealed *(as discussed at length in section 33)*. ###### Idra Zuta 79 [Idra Zuta 79](https://torahapp.org/share/book/Idra%20Zuta/r/79) בְּאִינּוּן לְבוּשִׁין דִּיקַר, לְבוּשֵׁי קְשׁוֹט, תִּקּוּנֵי קְשׁוֹט, בּוּצִינֵי קְשׁוֹט, אִשְׁתְּכָחוּ תְּרֵין בּוּצִינִין, תִּקּוּנָא דְּכוּרְסְיָיא דְּמַלְכָּא, וְאִקְרוּן צֶדֶק וּמִשְׁפָּט. וְאִינּוּן שֵׁירוּתָא, וּשְׁלֵימוּתָא, בְּכָל מְהֵימְנוּתָא. וּבְהָנֵי מִתְעַטְּרִין כָּל דִּינִין דִּלְעֵילָּא וְתַתָּא, וְכֹלָּא סָתִים בְּמִּשְׁפָּט. וְצֶדֶק מֵהַאי מִשְׁפָּט אִתְּזָן. וּלְזִמְנִין קָרֵינָן לָהּ, (בראשית י״ד:י״ז-י״ח) וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** There are true candles in these precious garments, garments of truth, perfection of truth and luminaries of truth. They are the perfections of the King’s throne, *who is Binah*, called righteousness and justice. *They are Zeir Anpin called justice and Malchut called righteousness.* They are the beginning and completion of the entire faith; *righteousness is in the beginning, while the manifestation of its completion is called justice*. All judgments on high and low are crowned with these, and everything is hidden within justice, *which is Zeir Anpin*. And righteousness (Tzedek), *which is Malchut*, is sustained by this justice, *which is Zeir Anpin*. *Malchut* is sometimes called, “Melchizedek, king of Shalem” (Bereshit 14:18). ###### Idra Zuta 80 [Idra Zuta 80](https://torahapp.org/share/book/Idra%20Zuta/r/80) כַּד מִתְעָרִין דִּינִין מִמִּשְׁפָּט, כֻּלְּהוּ רַחֲמֵי, כֻּלְּהוּ בִּשְׁלִימוּ. דְּהַאי מְבַסֵּם לְהַאי צֶדֶק, וְדִינִין מִתְתַּקְּנִין, וְכֻלְּהוּ נַחְתִּין לְעָלְמָא בִּשְׁלִימוּ, בְּרַחֲמֵי. וּכְדֵין (אקרי) שַׁעֲתָא דְּמִתְחַבְּרָן דְּכַר וְנוּקְבָּא, וְכָל עָלְמִין כֻּלְּהוּ בְּרַחֲמֵי, וּבְחֶדְוָותָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** When judgments are roused from justice, they are all mercy, all whole; for this *justice* mitigates righteousness, *which is judgments*. And as judgments are made whole and descend all into the world in wholeness, in mercy, it is the time for male and female to join and all realms are merciful and joyous. ###### Idra Zuta 81 [Idra Zuta 81](https://torahapp.org/share/book/Idra%20Zuta/r/81) וְכַד אַסְגִּיאוּ חוֹבֵי עָלְמָא, וְאִסְתַּאֲבַת מַקְדְּשָׁא, וּדְכוּרָא אִתְרְחַק מִן נוּקְבָּא, וְחִוְיָא תַּקִּיפָא שַׁרְיָא לְאַתְּעָרָא, וַוי לְעָלְמָא דְּמִתְּזָן בְּהַהוּא זִמְנָא מֵהַאי צֶדֶק. כַּמָה חֲבִילֵי טְרִיקִין מִתְעָרִין בְּעָלְמָא, כַּמָה זַכָּאִין מִסְתַּלְּקִין מֵעָלְמָא. וְכָל כַּךְ לָמָּה. בְּגִין דְּאִתְרְחַק דְּכוּרָא מִן נוּקְבָּא, וּמִשְׁפָּט לָא קָרֵב בְּצֶדֶק דָּא. וְעַל הַאי כְּתִיב, (משלי י״ג:כ״ג) וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, דְּמִשְׁפָּט אִתְרְחַק מֵהַאי צֶדֶק, וְלָא אִתְבַּסְמָא, וְצֶדֶק יַנְקָא מֵאֲתָר אָחֳרָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** When sins multiply in the worlds; and the Temple – *Malchut* – is defiled *by people’s sins*; and the male, *Zeir Anpin*, separates from the female, *Malchut*, and the fierce serpent begins to awaken; woe to the world that is sustained at that time by that righteousness, *which is Malchut when separated from Zeir Anpin that is justice*. Many battalions of demons are roused in the world, many righteous people pass away from the world. And why is that – because the male separates from the female and justice does not approach righteousness. It is written of this, “bus sometimes ruin comes for want of justice” (Mishlei 13:23), *which is* because justice, *which is Zeir Anpin*, separates from this righteousness and *Malchut* is not sweetened. Righteousness receives from another place, *that is, the left without the righteous, which is harsh judgments.* ###### Idra Zuta 82 [Idra Zuta 82](https://torahapp.org/share/book/Idra%20Zuta/r/82) וְעַל דָּא אָמַר שְׁלֹמֹה מַלְכָּא, (קהלת ז׳:ט״ו) אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ וְגוֹ', הָבֶל דָּא, (ס"א ל"ג הבל דא) הָבֶל חֲדָא, מֵהֲבָלִים דִּלְעֵילָּא, דְּאִקְרוּן אַפֵּי מַלְכָּא, וְדָא אִיהוּ מַלְכוּתָא קַדִּישָׁא, דְּכַד הִיא מִתַּעְרָא בְּדִינוֹי, כְּתִיב יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ. מַאי טַעְמָא. מִשּׁוּם דְּמִשְׁפָּט אִתְרְחַק מִצֶדֶק. וּבְגִין כָּךְ אִקְרֵי, וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** King Solomon said of this, “All things have I seen in the days of my vanity; there is a just man who perishes in his righteousness…” (Kohelet 7:15). This vanity is one of *seven* vanities above that are called the king’s face. *They are the seven Sfirot Chesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut*. This is holy Malchut, *the last of the seven vanities*. When she is aroused along with her judgments, it is written, “there is a just man who perishes in his righteousness…” the reason being that justice is removed from righteousness *and Malchut is left without the right side*. It is therefore read, “bus sometimes ruin comes for want of justice.” ###### Idra Zuta 83 [Idra Zuta 83](https://torahapp.org/share/book/Idra%20Zuta/r/83) תָּא חֲזֵי, כַּד אִשְׁתְּכַח זַכָּאָה עִלָּאָה בְּעָלְמָא, רְחִימָא דְקוּדְשָׁא בְּרִיךְ הוּא, אֲפִילּוּ כַּד אִתְּעָר צֶדֶק בִּלְחוֹדוֹי, יָכִיל עָלְמָא לְאִשְׁתְּזָבָא בְּגִינֵיהּ. וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהּ, וְלָא מִסְתָּפֵי מִן דִּינָא. וְכַד הַהוּא זַכָּאָה לָא קַיְּימָא בְּקִיּוּמֵיהּ, מִסְתָּפֵי אֲפִילּוּ מִמִּשְׁפָּט, וְלָא יָכִיל לְמֵיקָם בֵּיהּ. כָּל שֶׁכֵּן בְּצֶדֶק. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Come and see, when the supreme righteous is present in the world, the lover of the Holy One, blessed be He; even when righteousness alone is awakened *without justice*, the world can be saved for his sake. For the Holy One, blessed be He, delights to honor him and he does not fear judgment. When this righteous one is not present, people fear justice as well and cannot withstand it, all the more so righteousness. ###### Idra Zuta 84 [Idra Zuta 84](https://torahapp.org/share/book/Idra%20Zuta/r/84) דָּוִד מַלְכָּא, בְּקַדְמִיתָא אָמַר, (תהלים כו) בְּחָנֵנִי יְיָ' וְנַסֵּנִי. דְּהָא אֲנָא לָא מִסְתַּפֵינָא מִכָּל דִּינִין, אֲפִילּוּ מֵהַאי צֶדֶק, וְכָּל שֶׁכֵּן דַּאֲחִידְנָא בֵּיהּ, מַה כְּתִיב. (תהילים י״ז:ט״ו) אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ, בְּצֶדֶק וַדַּאי. לָא מִסְתַּפֵינָא לְמֵיקָם בְּדִינוֹי. בָּתַר דְּחָב, אֲפִילּוּ מִמִּשְׁפָּט מִסְתָּפֵי, דִּכְתִּיב, (תהילים קמ״ג:ב׳) וְאַל תָּבֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ. תָּא חֲזֵי, כַּד מִתְבַּסְּמָא הַאי צֶדֶק מִמִּשְׁפָּט, כְּדֵין אִקְרֵי צְדָקָה. וְעָלְמָא מִתְבַּסְּמָא בְּחֶסֶד, וְאִתְמַלְּיָא מִנֵּיהּ. דִּכְתִּיב, (תהילים ל״ג:ה׳) אוֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד יְיָ' מָלְאָה הָאָרֶץ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** King David first said, “Examine me, Hashem, and prove me” (Tehillim 26:2), for I am not afraid of all the judgments, not even of this righteousness, for I am connected to it *(David was the embodiment of Malchut).* It is written, “I will behold your face in righteousness” (Ibid. 17:15), specifically with righteousness. I am not afraid of withstanding its judgments. After he sinned, he feared even justice, as written, “And enter not into judgment (justice) with your servant” (Ibid. 143:2). Come and see, when this righteousness (*Tzedek*) is sweetened by justice, it is called righteousness (*tzedakah*) *with a feminine suffix, because it becomes the female part of Zeir Anpin called justice, and she receives Chassadim from him.* And the world is sweetened with Chesed and filled by it as written, “He loves righteousness (*tzedakah*) and justice; the earth is full of the Chesed of Hashem” (Ibid. 33:5). ###### Idra Zuta 85 [Idra Zuta 85](https://torahapp.org/share/book/Idra%20Zuta/r/85) אַסְהַדְנָא עָלַי, דְּכָל יוֹמָאִי הֲוֵינָא מִצְטַעֵר עַל עָלְמָא, דְּלָא יֶעֱרַע בְּדִינוֹי דְּצֶדֶק, וְלָא יוֹקִיד עָלְמָא בְּשַׁלְהוֹבוֹי. כְּמָה דִּכְתִּיב, (משלי ל׳:כ׳) אָכְלָה וּמָחֲתָה פִיהָ. מִכָּאן וּלְהָלְאָה, כְּפוּם כָּל חַד, כְּפוּם בֵּירָא עִמְקָא, וְהָא בְּדָרָא דָּא אִית בֵּיהּ זַכָּאִין, וּזְעִירִין אִינּוּן דִּיקוּמוּן לְאַגָּנָא עַל עָלְמָא, וְעַל עָאנָא, מֵאַרְבָּעָה זִיוְיָן. (ס"א על עלמא, ועלינא בעיין). **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** I testify of me, that I was anxious for the world that it might happen upon the judgments of righteousness and the world might burn by its flames, as said, “she eats and wipes her mouth” (Mishlei 30:20). From now on, *that is, after my demise, the world will be guided* according to *the actions of* each person. The depth is commensurate with the pit, *that is, actions are rewarded measure for measure*. In this generation there are righteous people, but they are too insignificant and cannot rise to defend the generation and the sheep from the four directions *of the world*. ###### Idra Zuta 86 [Idra Zuta 86](https://torahapp.org/share/book/Idra%20Zuta/r/86) עַל כֵּן אֲחִידָן מִלָּי דָּא בְּדָא, וּמִתְפָּרְשָׁן מִלִּין דִּסְתִּימִין בְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין, וְהֵיךְ אֲחִידָן אִלֵּין בְּאִלֵּין. מִכָּאן לְהָלְאָה, מִלִּין דִּזְעֵיר אַנְפִּין, אִינּוּן דְּלָא אִתְגַּלְּיָין בְּאִדָּרָא. אִינּוּן דַּהֲווֹ סְתִימִין בְּלִבָּאי, וְתַמָּן לָא אִתְּקָנוּ. (עד כאן סתימן מלין) הַשְׁתָּא אִתְתְּקָנוּ וְאִתְגַּלְיָין, וְכֻלְּהוּ מִלִּין סְתִימִין, וּבְרִירִין כֻּלְּהוּ. זַכָּאָה חוּלָקִי, וְאִינּוּן דְּיַרְתּוּ יְרוּתָא דָּא, דִּכְתִּיב, (תהילים קמ״ד:ט״ו) אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Zeir Anpin** Up to this point, my words are interrelated, and the hidden matters regarding the most hidden Atika Kadisha have been explained to demonstrate how they are interconnected. *That is, how the three heads of Atika are attached to each other, how the beard is connected to Atika, and how Aba and Ima are attached to the beard.* From now one, matters relate to Zeir Anpin. They were not disclosed at the *Greater* Gathering but were hidden in my heart, where they lay undisclosed; now they are properly disclosed. All these matters are hidden yet clear. Happy is my portion and that of all those who receive this inheritance, as written, “Happy is that people that is in such a case…” (Tehillim 144:15). ###### Idra Zuta 87 [Idra Zuta 87](https://torahapp.org/share/book/Idra%20Zuta/r/87) הַאי דְּאוֹקִימְנָא, אָב וָאֵם בְּעַתִּיקָא אֲחִידָן, בְּתִיקּוּנֹי, הָכִי הוּא. דְּהָא מִמּוֹחָא סְתִימָאָה דְּכָל סְתִימִין תַּלְיָין, (נ"א נפקין) וּמִתְאַחֲדָן בֵּיהּ. (ואף על גב דעתיקא קדישא אתתקן בלחודוי) וְכַד יִסְתַּכְּלוּן (בכל) מִלָּי. כֹּלָּא הוּא עַתִּיקָא בִּלְחוֹדוֹי, הוּא הֲוֵי, וְהוּא יְהֵא. וְכָל הָנֵי תִּקּוּנִין בֵּיהּ. (בס"י לא נמצא אחידן ביה סתימן לא מתפרשן מניה מוחא סתימאה לא אתגלייא ולא תליא ביה) אָ"ב וָאֵ"ם מֵהַאי מוֹחָא נַפְקוּ, אִתְכְּלִילוּ בְּמַזָּלָא, וּבֵיהּ תַּלְיָין, וּבֵיהּ אֲחִידָן. זְעֵיר אַנְפִּין, בְּעַתִּיקָא קַדִּישָׁא תַּלְיָיא וְאָחִיד. וְהָא אוֹקִימְנָא מִלֵּי בְּאִדָּרָא. זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּעָאל וְנָפִיק, וְיִנְדַּע אוֹרְחִין דְּלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא. וּמַאן דְּלָא עָאל וְנָפַק, טַב לֵיהּ דְּלָא אִבְרֵי. וּכְתִיב (הושע י״ד:י׳) כִּי יְשָׁרִים דַּרְכֵי יְיָ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** As we explained, Aba and Ima are attached to Atika among its implementations, *that is, the perfected beard*. It is so because they derive from the most concealed brain and are attached to it. When they examine my words, *they will see* that everything is Atika alone. It was, is and will be; and all these implements are in it. Aba and Ima emerge from the *concealed* brain and become incorporated in Mazala; they derive from it and are attached to it. Zeir Anpin derives from and is attached to Atika Kadisha. We have already elucidated that in the *Greater* Gathering. Happy is the portion of he who enters *Chochmah* and leaves it *whole*, who knows the paths, not deviating right or left *but is in the central column*. Whoever does not enter and leaves *whole*, it is better had he not been born. Moreover, it is written, “for the ways of Hashem are right” (Hoshea 14:10). ###### Idra Zuta 88 [Idra Zuta 88](https://torahapp.org/share/book/Idra%20Zuta/r/88) אָמַר רִבִּי שִׁמְעוֹן, מִסְתַּכֵּל הֲוֵינָא כָּל יוֹמָא בְּהַאי קְרָא, דִּכְתִּיב, (תהילים ל״ד:ג׳) בַּיְיָ' תִּתְהַלֵּל נַפְשִׁי יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ. וְהָאִידָּנָא אִתְקְיָים קְרָא כֹּלָּא. בַּיְיָ' תִּתְהַלֵּל נַפְשִׁי וַדַּאי, דְּהָא נִשְׁמָתִי בֵּיהּ אֲחִידָא, בֵּיהּ לַהֲטָא, בֵּיהּ אִתְדַבְּקַת וְאִשְׁתַּדְּלַת וּבְאִשְׁתַּדְּלוּתָא דָּא תִּסְתָּלַּק לְאַתְרָהָא. יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ, כָּל הָנֵי צַדִּיקַיָּיא, וְכָל בְּנֵי מְתִיבְתָּא קַדִּישָׁא, וְזַכָּאִין דְּאַתְיָין הַשְׁתָּא עִם קוּדְשָׁא בְּרִיךְ הוּא, כֻּלְּהוּ שַׁמְעִין מִלַּי, וְחַדָּאן. בְּגִין כַּךְ, (תהילים ל״ד:ד׳) גַּדְּלוּ לַיְיָ' אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּיו. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Rabbi Shimon said, I have been examining this verse my whole life, “My soul shall glory in Hashem; the humble shall hear of it and be glad” (Tehillim 34:3). Now the entire verse has come to pass. Surely “My soul shall glory in Hashem,” because my soul is attached to him, ablaze with him, devoted to him and strives for him. With these strivings it shall ascend to its place. “…the humble shall hear of it and be glad” means that all the righteous and the students of the holy Yeshivah and the righteous who have just arrived with the Shechinah *(as in section 7)* all hearken to my words and rejoice. Therefore, “O magnify Hashem with me, and let us exalt his name together” (Ibid. 4). ###### Idra Zuta 89 [Idra Zuta 89](https://torahapp.org/share/book/Idra%20Zuta/r/89) פָּתַח וְאָמַר, כְּתִיב, (בראשית ל״ו:ל״א) וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם. הֲדָא הוּא דִכְתִיב, (תהילים מ״ח:ה׳) כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ עָבְרוּ יַחְדָּיו. נוֹעֲדוּ, בְּאָן אֲתָר. בְּאֶרֶץ אֱדוֹם. בַּאֲתָר דְּדִינִין מִתְאַחֲדִין תַּמָּן. עָבְרוּ יַחְדָּיו, דִּכְתִּיב וַיָּמָת וַיִּמְלוֹךְ תַחְתָּיו. הֵמָּה רָאוּ כֵּן תָּמָהוּ נִבְהֲלוּ נֶחְפָּזוּ, דְּלָא אִתְקְיָימוּ בְּאַתְרַיְיהוּ, בְּגִין דְּתִקוּנִין דְּמַלְכָּא לָא אִתְּקָנוּ, וְקַרְתָּא קַדִּישָׁא וְשׁוּרוֹי, לָא אִזְדְּמָנוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** He opened with the verse, “And these are the kings that reigned in the land of Edom” (Bereshit 36:31), as said, “For, lo, the kings were assembled, they came on together” (Tehillim 48:5). Where were they assembled – in the land of Edom, where judgments have a hold. “They came on together,” as written, “and… died… reigned in his place” (Bereshit 36:31-39). “As soon as they saw, they were astounded; they were affrighted; they rushed away” (Tehillim 48:6), because they could not continue to exist where they were *but were destroyed and died*, since the king’s insignia were not yet prepared and the holy city, *that is, Malchut*, and its walls were not yet ready, *(as said above in the Greater Gathering of Naso, section 12; study there)*. ###### Idra Zuta 90 [Idra Zuta 90](https://torahapp.org/share/book/Idra%20Zuta/r/90) הֲדָא הוּא דִכְתִיב, כַּאֲשֶׁר שָׁמַעְנוּ כֵּן רָאִינוּ וְגוֹ', דְּהָא כֻּלְּהוּ לָא אִתְקְיָימוּ, וְהִיא אִתְקַיְּימַת הַשְׁתָּא, בְּסִטְרָא דִּדְכוּרָא, דְּשַׁרְיָא עִמָּהּ. הֲדָא הוּא דִכְתִיב, וַיִּמְלוֹךְ תַחְתָּיו הֲדַר וְשֵׁם עִירוֹ פָּעוּ וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד בַּת מֵי זָהָב. מֵי זָהָב וַדַּאי כְּמָה דְּאוֹקִימְנָא בְּאִדָרָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** This is as written, “As we have heard, so have we seen…” (Ibid. 9), none of them endured, but she, *Malchut*, exists now in the aspect of the male that dwells with her. This is the meaning of, “and Hadar reigned in his place, and the name of his city was Pa’u; and his wife’s name was Mehetavel, daughter of Matred, daughter of Mei-Zahav” (Bereshit 36:39), surely Mei-Zahav, as we explained in the Gathering. ###### Idra Zuta 91 [Idra Zuta 91](https://torahapp.org/share/book/Idra%20Zuta/r/91) וְהַא בְּסִפְרָא דְּאַגַּדְתָּא דְּרַב הַמְנוּנָא סָבָא אִתְּמַר, וַיִּמְלוֹךְ תַחְתָּיו הֲדַר. הֲדַר וַדַּאי, כְּמָה דְאַתְּ אָמֵר, (ויקרא כ״ג:מ׳) פְּרִי עֵץ הָדָר. וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל, כְּמָה דְאַתְּ אָמֵר כַּפּוֹת תְּמָרִים. וּכְתִיב, (תהילים צ״ב:י״ג) צַדִּיק כַּתָּמָר יִפְרָח, דְּאִיהִי דְּכַר וְנוּקְבָּא. הַאי אִתְקְרִיאַת בַּת מַטְרֵד, בַּת מֵהַהוּא אֲתָר דְּטַרְדִין כֹּלָּא לְאִתְדַּבְּקָא, וְאִקְרֵי אָב. וּכְתִיב (איוב כ״ח:י״ג) לֹא יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִּמָּצֵא בְּאֶרֶץ הַחַיִּים. דָּבָר אַחֵר, בַּת מֵאִימָּא, דְּמִסִּטְרָהָא מִתְאַחֲדִין דִּינִין, דְּטַרְדִין לְכֹלָּא. בַּת מֵי זָהָב, דְּיָנְקָא בִּתְרֵין אַנְפִּין, דִּנְהִירוּ בִּתְרֵין גַּוְונִין. בְּחֶסֶד וּבְדִינָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In the book of Aggadah of Rav Hamnuna Saba we have learned that “Hadar reigned in his place” is certainly the goodly (Hadar) tree, *that is, Yesod called the goodly tree*, as said, “the fruit of the majestic (hadar) tree” (Vayikra 23:40); *wherein Malchut is called fruit and Yesod the tree Hadar.* “…and his wife’s name was Mehetavel,” as said, “branches of palm trees” (Ibid.). *This is Yesod, referred to in plural, because* it is written, “The righteous man flourishes like the palm tree” (Tehillim 92:13), *meaning that it does not flourish without the female*, because *a palm tree* consists of male and female. *Therefore, it is written, “and his wife’s name was Mehetavel.”* This *Malchut* is called the daughter of Matred, *which means* she is the daughter of that place that everyone is busy (*tarud*) trying to attain, called father, *that is, Chochmah*. It is also written, “Man cannot know its price; nor is it found in the land of the living” (Iyov 28:13). *Thus, everyone strives to attain it*. According to another interpretation, she is a daughter of the mother, *Binah*, whence judgments are roused that bother (*matridim*) everyone. *Hence, she is called the daughter of Matred*. She is “The daughter of Mei Zahav” *because* she receives from both sides that illumine in two ways, with Chesed and with judgment, *that is, from right and left. The right represents Chesed and is called Mei (water) and the left represents Chochmah and is called Zahav (gold), that is, Mei Zahav (gold water).* ###### Idra Zuta 92 [Idra Zuta 92](https://torahapp.org/share/book/Idra%20Zuta/r/92) עַד לָא אִבְרֵי עָלְמָא, לָא הֲווֹ מַשְׁגִּיחִין אַנְפִּין בְּאַנְפִּין, וּבְגִין כַּךְ, עָלְמִין קַדְמָאֵי אִתְחֲרָבוּ, וְעָלְמִין קַדְמָאֵי בְּלָא תִּקּוּנָא אִתְעָבִידוּ. וְהַהוּא דְּלָא הֲוָה בְּתִקּוּנָא, אִקְרֵי זִיקִין נִצוֹצִין, כְּהַאי אוּמָנָא, מַרְצֵפָא (ס"א מרזפתא), כַּד אַכְתִּשׁ בְּמָנָא (בראשית קנ"ו ע"א) דְּפַרְזְלָא, אַפִּיק זִיקִין לְכָל עִיבָר, וְאִינּוּן זִיקִין דְּנָפְקִין, נָפְקִין לְהִיטִין וּנְהִירִין, וְדַעֲכִין לְאַלְתָּר. וְאִלֵּין אִקְרוּן עָלְמִין קַדְמָאֵי. וּבְגִין כַּךְ אִתְחֲרָבוּ וְלָא אִתְקְיָימוּ. עַד דְּאִתְתָּקַן עַתִּיקָא קַדִּישָׁא, וְנָפִיק אוּמָנָא (ד"א מאנא) לְאוּמָנוּתֵיהּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Before the world was created, they were not beholding each other face to face *(as explained above in the Book of Mysteries in Terumah, section 3; study there well)*. Hence the earlier worlds, *that is, the seven kings of dots*, were destroyed, *shattered and* *died*. The earlier worlds were imperfectly formed, and that *king* that was not balanced was called sparks and flashes, *meaning that his reign and rule resembled the light of a spark that is soon extinguished and is gone.* It is like a craftsman who strikes an iron tool with a hammer. It emits sparks in every direction. The sparks come out blazing and shining but are soon extinguished. These are called the earlier worlds, and for that reason they were destroyed and did not endure until Atika Kadisha had been perfected and the craftsman went about his craft *as explained in the Book of Mysteries section 4; study there).* ###### Idra Zuta 93 [Idra Zuta 93](https://torahapp.org/share/book/Idra%20Zuta/r/93) וְעַל הַאי תָּנֵינָא בְּמַתְנִיתָא דִּילָן, (דניצוצא) דְּבוּצִינָא אַפִּיק זִיקִין (שמות רנ"ד ע"ב, בראשית ק"ז ע"ב סתרי תורה) בָּזִיקִין (נ"א דבוצינא אפיק זיקין ניצוצין) לִתְלַת מְאָה וְעֶשְׂרִין עִיבָר. וְאִינּוּן זִיקִין, עָלְמִין קַדְמָאֵי אִקְרוּן, וּמִיתוּ לְאַלְתָּר. לְבָתַר נָפִיק אוּמָנָא (ס"א מאנא) לְאוּמָנוּתֵיהּ, וְאִתְתְּקַּן בִּדְכַר וְנוּקְבָּא, וְהָנֵי זִיקִין דְּאִתְדַעֲכוּ וּמִיתוּ, הַשְׁתָּא אִתְקְיָים כֹּלָּא. מִבּוּצִינָא דְּקַרְדִּינוּתָא, נָפַק נִיצוֹצָא, פַּטִישָׁא תַּקִּיפָא, דְּבָטַשׁ, וְאַפִּיק זִיקִין עָלְמִין קַדְמָאֵי, וּמִתְעָרְבֵי (ד"א ומתדכי) בַּאֲוִירָא דַּכְיָא, וְאִתְבְּסָמוּ דָּא בְּדָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **How Zeir Anpin emanated from Aba and Ima** We have learned in our Mishnah that the luminary emitted sparks and flashes of light in three hundred and twenty directions. These sparks called supernal realms instantly died down. Later the craftsman, *Atika Kadisha*, came out to perform his craft and was established as male and female. The extinguished sparks are now restored; the harsh candle emitted a spark, referring to the forceful hammer that struck and produced sparks *that were extinguished* in the earlier realms. It is mixed with pure air, and they make each other better. ###### Idra Zuta 94 [Idra Zuta 94](https://torahapp.org/share/book/Idra%20Zuta/r/94) כַּד אִתְחַבָּר אַבָּ"א וְאִימָּ"א, וְהַהוּא אָב הוּא, מֵרוּחָא דְּגָנִיז בְּעַתִּיק יוֹמִין, בֵּיהּ אִתְגְּנִיז הַאי אֲוֵירָא, וְאַכְלִיל לְנִיצוֹצָא, דְּנָפִק מִבּוּצִינָא דְּקַרְדִּינוּתָא דְּגָנִיז בְּמֵעוֹי דְּאִימָּא. וְכַד אִתְחַבָּרוּ תַּרְוַויְיהוּ, וְאִתְכְּלִילוּ דָּא בְּדָא. נָפִיק גּוּלְגַלְתָּא חַד תַּקִּיפָא, וְאִתְפָשַּׁט בְּסִטְרוֹי, דָּא בְּסִטְרָא דָּא, וְדָא בְּסִטְרָא דָּא. כְּמָה דְּעַתִּיקָא קַדִּישָׁא תְּלַת רֵישִׁין אִשְׁתְּכָחוּ בְּחַד, כַּךְ כֹּלָּא אִזְדְּמַן בִּתְלַת רֵישִׁין, כְּמָה (רפ"ח ע"ב) דַּאֲמֵינָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *He goes on to explain Zeir Anpin’s departure from Aba and Ima, saying:* when Aba unites with Ima, *that is, Male with Female;* that *pure* air, *which is Chassadim*, was hidden in that Aba that is from the hidden spirit within the Ancient of Days. It then incorporated the spark that was emitted from the harsh luminary hidden within Ima’s belly, *referring to the judgments of Chochmah of the left within Ima*. When the two united and were comprised within each other, *Chochmah of Ima was included in Chassadim of Aba and vice versa*,** a powerful skull emerged, *referring to the head of Zeir Anpin*, and it spreads to its sides, each to its own side. This resembles Atika Kadisha, wherein three heads were present as one; *they are the unknowable head, Keter and concealed Chochmah.* Thus, everything was joined in the three heads, as I said *(in section 42)*.** ###### Idra Zuta 95 [Idra Zuta 95](https://torahapp.org/share/book/Idra%20Zuta/r/95) בְּהַאי גּוּלְגַּלְתָּא דִּזְעֵיר אַנְפִּין, נָטִיף טַלָּא מֵרֵישָׁא חִוָּורָא (ואחיד ליה), וְהַהוּא טַלָּא אִתְחֲזֵי בִּתְרֵי גְּוָונֵי. וּמִנֵּיהּ מִתְּזָן חַקְלָא דְּתַפּוּחִין קַדִּישִׁין. וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא, טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא. וְלָא אִזְדְּמַן מָנָא דְּנָפַל מֵהַאי טַלָּא, בַּר הַהוּא זִמְנָא בְּזִמְנָא דְּאָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, וְזָן לְהוּ עַתִּיקָא דְּכֹלָּא, מֵהַאי אֲתָר. מַה דְּלָא אִשְׁתְּכַח לְבָתַר. הֲדָא הוּא דִכְתִיב, (שמות ט״ז:ד׳) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. כְּמָה דְאַתְּ אָמֵר (בראשית כ״ז:כ״ח) וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וְגוֹ'. הַאי בְּהַהוּא זִמְנָא. לְזִמְנָא אַחֲרָא תָּנֵינָן, קָשִׁים מְזוֹנוֹתָיו שֶׁל אָדָם קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. וְהָא בְּמַזָּלָא תַּלְיָיא בְּמַזָּלָא וַדַּאי. וְעַל כֵּן בְּנֵי חַיֵּי וּמְזוֹנֵי, לָאו בִּזְכוּתָא תַּלְיָיא מִלְּתָא, אֶלָּא בְּמַזָּלָא תַּלְיָיא מִלְּתָא, וְכֹלָּא תַּלְיָין בְּהַאי מַזָּלָא, כְּמָה דְּאוֹקִימְנָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The skull of Zeir Anpin** Dew flows from the white head, *which is the skull of Arich* Anpin, through the skull of Zeir Anpin. The dew appears in two colors. *Even though it is Chassadim that are considered* white*in color, it still has a* reddish*hue, which alludes to the inclusion of Chochmah, like the color of bdellium.* The field of sacred apple trees, *which is Malchut*, is sustained by *Zeir Anpin*; manna is ground from the skull’s dew for the righteous in the world to come, and the dead will be resurrected with it. An occasion for the dew to settle occurred only during the time when the children of Israel traversed the desert and the most ancient sustained them from that place *of dew above the skull*. This has not occurred since. This is the meaning of, “Behold, I will rain bread from heaven for you” (Shemot 16:4), as said, “therefore Elohim give you of the dew of heaven…” (Bereshit 27:28); *for the dew of the skull of Arich Anpin flows over the skull of Zeir Anpin called heaven*. That was then when*they were sustained by the dew of heaven*. At another time, we learned, “The providential support of man is as difficult…” (Tractate Pesachim 118b) before the Holy One, blessed be He; since sustenance depends on luck (Mazala) *at this time*. It comes from fate, *which contains judgments, rather than from the dew of the skull of Arich Anpin, which is wholly in a state of mercy*. This is why children, longevity and sustenance depend on luck rather than merit, as we explained. Everything derives from Mazala, as we explained *that it is the beard of Arich Anpin that is called Mazala (see section 36).* ###### Idra Zuta 96 [Idra Zuta 96](https://torahapp.org/share/book/Idra%20Zuta/r/96) תִּשְׁעָה אַלְפִין רִבּוֹא עָלְמִין, נַטְלִין וְסַמְכִין עַל הַאי גּוּלְגַּלְתָּא. וְהַאי אֲוִירָא דַּכְיָא אִתְכְּלִיל בְּכֹלָּא, כֵּיוָן דְּהוּא כָּלִיל מִכֹּלָּא וְכֹלָּא אִתְכְּלִיל בֵּיהּ, אִתְפְּשָׁטוּ אַנְפּוֹי לִתְרֵין סִטְרִין, בִּתְרֵי נְהוֹרִין כְּלִילָן מִכֹּלָּא. וְכַד אִסְתָּכָּלוּ אַנְפּוֹי, בְּאַנְפִּין דְּעַתִּיקָא קַדִּישָׁא, כֹּלָּא אֶרֶךְ אַפַּיִם אִקְרֵי. מַאי אֶרֶךְ אַפַּיִם. (אריך אפים מבעי ליה) אֶלָּא הָכִי תָּנֵינָן, בְּגִין דְּאָרִיךְ אַפֵּיהּ לְחַיָיבַיָא. אֲבָל אֶרֶךְ אַפַּיִם, אַסְוָותָא דְּאַנְפִּין. דְּהָא לָא אִשְׁתְּכַח אַסְוָותָא בְּעָלְמָא, אֶלָּא בְּזִמְנָא דְּאַשְׁגְּחִין אַנְפִּין בְּאַנְפִּין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Nine thousand myriad realms move and support this skull. The pure air *of Aba (as said in section 94)* is incorporated in all *the levels of Zeir Anpin, both right and left*. Once it is included in everything and every *level* is included in it, *that is, it includes right and left; the face of Zeir Anpin expands* in two directions, *that is, right and left* with two lights *from Chassadim and Chochmah* comprising everything. When the face *of Zeir Anpin* beholds the face of Atika Kadisha, everything – *both the face of Arich Anpin and the face of Zeir Anpin* is called longsuffering (lit. long-faced). It is long faced because it defers its anger against the wicked. Longsuffering *also means* healing derived from the face. For there is healing in the world only when *Zeir Anpin and Atika Kadisha* look at one another face to face. ###### Idra Zuta 97 [Idra Zuta 97](https://torahapp.org/share/book/Idra%20Zuta/r/97) בַּחֲלָלָא דְּגוּלְגַּלְתָּא, נְהִירִין תְּלַת נְהוֹרִין. וְאִי תֵּימָא תְּלַת, אַרְבַּע אִינּוּן, כְּמָה דַּאֲמֵינָא, אַחֲסַנְתֵּיהּ דַּאֲבוֹי וְאִמֵּיהּ, וּתְרֵין גְּנִיזִין דִּלְהוֹן, דְּמִתְעַטְּרָן כֻּלְּהוּ בְּרֵישֵׁיהּ, וְאִינּוּן תְּפִלִּין דְּרֵישָׁא. לְבָתַר מִתְחַבְּרָן בְּסִטְרוֹי, וְנַהֲרִין וְעָאלִין בִּתְלַת חֲלָלֵי דְּגוּלְגַּלְתָּא. נָפְקִין כָּל חַד בְּסִטְרוֹי, וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Chochmah, Binah and Da’at of Zeir Anpin** Three lights shine within the cranial cavity – *Chochmah, Binah and Da’at*. You may argue, *you speak of* three, yet there are four as I said that they are the bequest of his father and mother *(Chochmah and Binah, which pertain to the aspect of Aba and Ima that he inherited)*,** and the two*parts of Da’at* hidden in them. They all become crowns on the head *of Zeir Anpin*; they are the head Tefillin. *He answers, they are four lights at first*, merging afterwards at his sides. *The two parts of Da’at merge into one to reconcile Chochmah and Binah and unite them with each other. They thus turn into three lights* and shine and penetrate the three cavities in the skull, each to emerge from its own side, *one to the right, one to the left and one in the center*, and they spread throughout the body. ###### Idra Zuta 98 [Idra Zuta 98](https://torahapp.org/share/book/Idra%20Zuta/r/98) וְאִלֵּין מִתְחַבְּרִין בִּתְרֵי מוֹחֵי. וּמוֹחָא תְּלִיתָאָה כָּלִיל לוֹן, וְאָחִיד (ואינון תפלין דרישא. ואלין מתחברין בתרי מוחי. ומוחא תליתאה כליל לון, ונהרין ועאלין בתלת חללי דגולגלתא. לבתר נפקין כל חד בסטרוי, ומתפשטין בכל גופא. והאי מוחא תליתאה אחיד) בְּהַאי סִטְרָא וּבְהַאי סִטְרָא, וּמִתְפָּשַּׁט בְּכָל גּוּפָא, וְאִתְעָבִיד מִנֵּיהּ תְּרֵי גְּוָונֵי כְּלִילָן כַּחֲדָא. וּמֵהַאי נָהִיר אַנְפּוֹי, וְאַסְהִיד בְּאַבָּא וְאִימָּא גְּוָונֵי דְּאַנְפּוֹי. וְהוּא אִקְרֵי דַּעַת, בְּדַעַת (ס"א בדא) כְּתִיב, (שמואל א ב׳:ג׳) כִּי אֵל דֵּעוֹת ה' וְגוֹ', בְּגִין דְּאִיהוּ בִּתְרֵי גְּוָונֵי לוֹ נִתְכְּנוּ עֲלִילוֹת. אֲבָל לְעַתִּיקָא קַדִּישָׁא סְתִימָאָה, לָא נִתְכְּנוּ. מַאי טַעְמָא נִתְכְּנוּ לְהַאי. בְּגִין דְּיָרִית תְּרֵין חוּלְקֵי, וּכְתִיב (שמואל ב כ״ב:כ״ו) עִם חָסִיד תִּתְחַסָּד וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** These *four lights* join the two brain lobes, *which are Chochmah and Binah* and the third brain that comprise *the two lobes*, attached to both sides, *that is, to the right, which is Chochmah and the left, which is Binah.* It spreads throughout the body and becomes two colors that are blended into one. *They are the right that contains Chassadim and the left that comprises Chochmah*. That lights up his face, the colors of which attest to Aba and Ima, *that is, they shine with the color of Aba, which is Chassadim, and the color of Ima, which is Chochmah*. It is called Da’at, of which it says, “for Hashem is an El of knowledge (*de’ot*)” (I Shmuel 2:3), *de’ot being the plural of Da’at*. The reason is that it has the two colors *of Chassadim and Chochmah; and therefore,* “and by him (*lo*) actions are weighed” (Ibid.) *to illuminate with both Chochmah and Chassadim*. But they were not (*lo*) weighed for the hidden Atika Kadisha. The reason they were weighed** for the former, *Zeir Anpin*, is that he inherits the two portions*of Chochmah and Chassadim from Aba and Ima*. It is therefore written, “With the merciful (*chasid*) you will show yourself merciful” (II Shmuel 22:26), *by shining Chassadim on him*, “and with the upright man (*gibor*) you will show yourself upright” (Ibid.), *by shining Gvurot on him,* *namely, the illumination of Chochmah in the left, which is wholeness. Upright means whole, as shall be explained in section 100*. ###### Idra Zuta 99 [Idra Zuta 99](https://torahapp.org/share/book/Idra%20Zuta/r/99) וְהָא בִּקְשׁוֹט אוֹקִימוּ חַבְרַיָיא, דִּכְתִּיב, (בראשית כט) וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא. וַיַּגֵּד, הָא אוֹקְמוּהָ, דְּכֹלָּא רָזָא דְּחָכְמְתָא. וְכִי בֶּן רִבְקָה הוּא. בֶּן רִבְקָה, וְלָא כְּתִיב בֶּן יִצְחָק. רֶמֶז, וְכֹלָּא רְמִיזָא בְּחָכְמְתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The companions spoke the truth when they explained the words, “And Yaakov told Rachel that he was her father’s brother” (Bereshit 29:12). It has been explained that “told” refers to Chochmah, *that is, to the flow of Chochmah that is called telling.* “…and that he was Rivka’s son” (Ibid.) – Rivka’s son rather than Yitzchak’s son. This is an allusion, everything alludes to Chochmah. ###### Idra Zuta 100 [Idra Zuta 100](https://torahapp.org/share/book/Idra%20Zuta/r/100) וְעַל הַאי אִקְרֵי שְׁלִים בְּכֹלָּא. וּבֵיהּ אִתְחֲזֵי מְהֵימְנוּתָא. וּבְגִין כָּךְ כְּתִיב, וַיַּגֵּד יַעֲקֹב, וְלָא כְּתִיב וַיֹּאמֶר. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** For that reason, *Yaakov* was called whole in every way. Faith appears in him, *meaning that he bestowed Chochmah on Malchut called both Rachel and faith. The bestowal of Chochmah is called telling*. It is therefore written, “And Yaakov told Rachel,” *to indicate the bestowal of Chochmah*, instead of, “he said.” ###### Idra Zuta 101 [Idra Zuta 101](https://torahapp.org/share/book/Idra%20Zuta/r/101) הָנֵי גְּוָונֵי, כְּמָה דְּנַהֲרִין בְּעִטְרָא דְּרֵישָׁא, וְעָאלִין בַּחֲלָלֵי דְּגוּלְגַּלְתָּא. הָכִי מִתְפַּשְּׁטִין בְּכָל גּוּפָא, וְגוּפָא אִתְאֲחִיד בְּהוּ. (אבל) לְעַתִּיקָא קַדִּישָׁא סְתִימָא, לָא נִתְכְּנוּ, וְלָא יָיאָן לֵיהּ, דְּהָא כֹּלָּא בְּחַד אִשְׁתְּכַח, חֵידוּ לְכֹלָּא, חַיִּים לְכֹלָּא. לָא תַּלְיָיא בֵּיהּ דִּינָא. אֲבָל בְּהַאי, לוֹ נִתְכְּנוּ עֲלִילוֹת וַדַּאי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** These colors *of the right and left of Da’at* shine, so to speak, as a halo over the head *as surrounding lights*, entering the cranial cavities *to shine as inner lights*. Thus, they spread throughout the body, *which is Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod*. And the body is attached to them. *But as for* the hidden Atika Kadisha, “*actions* are not weighed,” *since it does not contain Chochmah;* nor are they appropriate for it because *Atika Kadisha* is in a state of oneness, *that is, with the light of Chassadim alone. The illumination of Chochmah has no power over it. It therefore contains* happiness for all, life for all; no judgment comes out from it. But as for that, *Zeir Anpin*, surely “by him actions are weighed,” *as explained. The two different spellings of “lo” – one refers to Atika and the other to Zeir Anpin.* ###### Idra Zuta 102 [Idra Zuta 102](https://torahapp.org/share/book/Idra%20Zuta/r/102) בְּגוּלְגַלְתָּא דְּרֵישָׁא, תַּלְיָין כָּל אִינּוּן רִבְּוָון וְאַלְפִין (קוצי) מִקוֹצֵי דְּשַׂעְרִין, דְּאִינּוּן אוּכָמִין. וּמִסְתַּבְּכִין דָּא בְּדָא, אֲחִידָן דָּא בְּדָא, דַּאֲחִידָן בִּנְהִירוּ עִלָּאָה דִּמְעַטֵר (דמתעטר) בְּרֵישֵׁיהּ מֵאַבָּא, וּמִמּוֹחָא דְּאִתְנְהִיר מֵאַבָּא. לְבָתַר נָפְקִין נִימִין עַל נִימִין, מִנְּהִירוּ דְּמִתְעַטָּר בְּרֵישֵׁיהּ מֵאִימָּא, וּמִשְׁאַר מוֹחֵי. וְכֻלְּהוּ אֲחִידָן, וּמִסְתַּבְּכֵי בְּאִינּוּן שַׂעְרֵי דַּאֲחִידָן מֵאַבָּא, בְּגִין דְּאִינּוּן מִתְעָרְבִין דָּא בְּדָא, וּמִסְתַּבְּכִין דָּא בְּדָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Hairs, strands and locks on the head of Zeir Anpin** Myriads and thousands of locks of hair hang down from the skull, *which is Keter*. They are black and tangled and knotted, connected to the highest light that encircles his head from Aba and from the brain that shines from Aba. Single hairs then spring from the light that forms a halo around his head from Ima and from the other brain lobes, *that is, the inner brain of Ima and the brain of Da’at*. They are all interconnected and tangled with the hairs that are attached to Aba, because they are tangled, mingled with each other. ###### Idra Zuta 103 [Idra Zuta 103](https://torahapp.org/share/book/Idra%20Zuta/r/103) וְכֻלְּהוּ מוֹחֵי אֲחִידָן בְּגוּלְגּוּלְתָא, בְּמוֹחָא עִלָּאָה. וְכֻלְּהוּ מְשִׁיכָן (דאתמשכן) אִתְמַשְּׁכָן מִתְּלַת חֲלָלֵי דְּמוֹחָא, (אחידן במוחי) מִתְעָרְבָן דָּא בְּדָא, בְּדַכְיָא בִּמְסָאֲבָא. בְּכָל אִינּוּן טַעֲמִין וְרָזִין, סְתִימִין וּמִתְגַּלְיָין. וּבְגִין כָּךְ כֻּלְּהוּ מוֹחֵי רְמִיזֵי (כך נמצא בס"י) בְּאָנֹכִי יְיָ' אֱלֹהֶיךָ וְכוּ', כְּמָה דִּנְהוֹרִין בְּעִטְרָא דְּרֵישָׁא, וְעָאלִין בַּחֲלָלֵי דְּגוּלְגַּלְתָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** All the brains *inside the cavities in the head – Chochmah, Binah and Da’at of Israel Saba and Tevunah* are connected to the skull. *They are Chochmah, Binah and Da’at of Aba and Ima, which is* the highest brain. All *the hairs* come down from the three cranial cavities that are connected to the *highest* brains. They are tangled in both purity and defilement, *(that is, they are the reasoning regarding Levitical cleanliness and the reasonings and warnings regarding defilement)*, in all the reasons and secrets, both concealed and apparent. All the brains are therefore alluded to in “I am Hashem your Elohim…” (Shemot 20:2).*This refers to the 248 positive commandments and 365 negative commandments included in the verse. They are sequenced* according to their illumination in the halo of the head, *that is, on the four brains of the skull. Their illumination* penetrates the *three* cranial cavities *inside the head*. ###### Idra Zuta 104 [Idra Zuta 104](https://torahapp.org/share/book/Idra%20Zuta/r/104) כָּל אִינּוּן קוֹצִין אוּכָמִין, חַפְיָין וְתַלְיָין לְסִטְרָא דְּאוּדְנִין. וְהָא אוֹקִימְנָא, דְבְּגִין כָּךְ כְּתִיב, (מלכים ב י״ט:ט״ז) הַטֵּה יְיָ' אָזְנְךָ וּשֲׁמָע. מִכָּאן אוֹקִימְנָא, מַאן דְּבָעֵי דְּיַרְכִּין מַלְכָּא אוּדְנֵיהּ לָקֳבְלֵיהּ, יְסַלְסֵל בְּרֵישֵׁיהּ דְּמַלְכָּא, וְיִפְנֶה שַׂעְרֵי מֵעַל אוּדְנוֹי, וְיִּשְׁמַע לֵיהּ מַלְכָּא בְּכָל מַה דְּבָעֵי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The black locks of hair hang down the sides, covering the ears. This is, we learned, the meaning of the verse, “Hashem bend your ears and hear” (II Melachim 19:16). We have deduced from this that whoever wishes for the king to bend his ear towards him should curl the king’s hair, *that is, aim to adjust the judgments deriving from the hairs on the head of Zeir Anpin* and pull back the hair from over the ears *so it will not hinder the hearing of prayer*. Then the king will listen to all that he requires. ###### Idra Zuta 105 [Idra Zuta 105](https://torahapp.org/share/book/Idra%20Zuta/r/105) בְּפַלְגוּתָא דְּשַׂעְרֵי, מִתְאַחֲדָא חַד אוֹרְחָא, בְּאָרְחָא דְּעַתִּיק יוֹמִין, וּמִתְפָּרְשָׁן מִנֵּיהּ כָּל אוֹרְחוֹי דְּפִקּוּדֵי אוֹרַיְיתָא, (ואתמנן עלייהו) כָּל מָארֵיהוֹן דִּיבָבָא וִילָלָא תַּלְיָין בְּכָל קוֹצָא וְקוֹצָא, וְאִינּוּן מַפְרִשִׁין רִשְׁתָּא לְחַיָיבַיָא, דְּלָא יַדְעִין אִינּוּן אָרְחִין. הֲדָא הוּא דִכְתִיב, (משלי ד׳:י״ט) דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה. וְכָל אִלֵּין תַּלְיָין בְּקוֹצִין תַּקִּיפִין, וּבְגִין כָּךְ כֻּלְּהוּ תַּקִּיפִין. וְאוֹקִימְנָא בְּאִינּוּן שְׁעִיעָן אִתְאַחֲדָן מָארֵיהוֹן דְּמַתְקְלָא, (ס"א דרחימותא) דִּכְתִּיב, (תהילים כ״ה:י׳) כָּל אָרְחוֹת יְיָ' חֶסֶד וֶאֱמֶת. וְכָל כַּךְ, בְּגִין דְּמַשְׁכִין מִמּוֹחִין סְתִימִין דִּרְהִיטֵי דְּמוֹחָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The parting of the hair of Zeir Anpin** A path in the parting of the hair *of Zeir Anpin* is attached to the path *of the parting of hair* of the Ancient of Days, *that is, it receives abundance from it*. All the paths of the commandments of the Torah depart from it. All lamenters and wailers derive from every lock *of hair*. They spread a net for the wicked who do not know these ways, as said, “The way of the wicked is like darkness” (Mishlei 4:19). They all derive from the coarse locks and so are all hard. We have explained that the weight masters are attached to those smooth *locks* as written, “All the paths of Hashem are mercy and truth” (Tehillim 25:10). All this transpires since they derive from the concealed brains *of the left* of the brain channels. ###### Idra Zuta 106 [Idra Zuta 106](https://torahapp.org/share/book/Idra%20Zuta/r/106) וּבְגִין כָּךְ מִשְׁתַּכְחֵי כָּל חַד כְּפוּם אוֹרְחוֹי, מֵחַד מוֹחָא בְּאִינּוּן קוֹצִין שְׁעִיעָן, אִתְמַשְּׁכָן מָארֵיהוֹן דְּמַתְקְלָא, (דרחימותא) דִּכְתִּיב כָּל אָרְחוֹת יְיָ' חֶסֶד וֶאֱמֶת. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The locks of hair in each of Chochmah, Binah and Da’at** *He now explains the matter in further details.* Each *lock of hair* is therefore present according to its ways. *There are locks in each brain of Chochmah, Binah and Da’at, because they all incorporate each other, and each has hairs, fine hairs, and locks of hair.* But the weight masters come from the smooth locks from one of the brains, *the middle one, which is Da’at*. It is written *of them*, “All the paths of Hashem are mercy and truth.” ###### Idra Zuta 107 [Idra Zuta 107](https://torahapp.org/share/book/Idra%20Zuta/r/107) מִמּוֹחָא תִּנְיָינָא, בְּאִינּוּן קוֹצִין תַּקִּיפִין, אִתְמַשְּׁכָן וְתַלְיָין מָארֵיהוֹן דִּיבָבָא וִילָלָא דִּכְתִיב בְּהוּ דֶּרֶךְ רְשָׁעִים כָּאֲפֵלָה לֹא יָדְעוּ בַּמֶּה יִכָּשֵׁלוּ. מַאי קָא מַיְירֵי. אֶלָּא לֹא יָדְעוּ, כְּלוֹמַר לָא יַדְעִין, וְלָא בָּעָאן לְמִנְדַּע, בַּמֶּה יִכָּשֵׁלוּ. אַל תִּקְרֵי בַּמֶּה, אֶלָּא בְּאִימָּא יִכָּשֵׁלוּ. בְּאִינּוּן דְּמִתְאַחֲדִין בִּסְטַר דְּאִימָּא. מַאי סִטְרָא דְּאִימָּא. גְּבוּרָה תַּקִּיפָא מִינֵּהּ מִתְאַחֲדָן מָארֵיהוֹן דִּיבָבָא וִילָלָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Lamenters and wailers come from the second brain, *the left brain that is Binah*, from its coarse locks of hair. It is written of them, “The way of the wicked is like darkness; they know not at what they stumble.” What does this mean? *He explains*, “they know not,” meaning that they do not know nor wish to know, “at what (*bemah*) they *stumble.” Do not pronounce it bemah but be’ima (at Ima).* They are attached** to*the second brain on* the side of Ima. What is the side if Ima** – harsh Gvurah*within the left,* whence *said* lamenters and wailers are attached.** ###### Idra Zuta 108 [Idra Zuta 108](https://torahapp.org/share/book/Idra%20Zuta/r/108) מִמּוֹחָא תְּלִיתָאָה, בְּאִינּוּן קוֹצִין דְּאִינּוּן בְּאֶמְצָעִיתָא, אִתְמַשְּׁכָן וְתַלְיָין מָארֵיהוֹן דְּמִידִין (דמארין). וְאִקְרוּן אַפִּין נְהִירִין וְלָא נְהִירִין. וּבְהָנֵי כְּתִיב (משלי ד׳:כ״ו) פַּלֵּס מַעְגַּל רַגְלֶיךָ. וְכֹלָּא אִשְׁתְּכַח בְּאִינּוּן קוֹצִין דְּשַׂעְרֵי דְּרֵישָׁא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Measurers come and derive from the third brain, through the hair locks in the middle, *since the brains incorporates right, left and center – hairs, fine hairs, and locks of hairs. He therefore refers to the locks in the center. The measurers are seated on the throne of measurements,* *that is, they receive from the Chochmah aspect within Malchut that is sweetened with Chassadim and is called a throne of measurement. Their existence depends on the locks of the brain of Da’at, which is the said curtain of Chirik.* They are called a face that shines and does not shine.*They are the face that does not shine since they are in Malchut; but since they are improved by the central column of Da’at they do shine.* It is written of them, “Make even the path of your foot” (Mishlei 4:26) *meaning that they will be attached to the central column that is a spirit level and the scales. Then will the face shine.* All is present in the locks of hair on the head. ###### Idra Zuta 109 [Idra Zuta 109](https://torahapp.org/share/book/Idra%20Zuta/r/109) מִצְחָא דְּגוּלְגַּלְתָּא, מִצְחָא לְאִתְפַּקְּדָא (ס"א לאתפקרא) חַיָּיבַיָּא עַל עוֹבָדֵיהוֹן. וְכַד הַאי מִצְחָא אִתְגַּלְיָיא, מִתְעָרִין מָארֵיהוֹן דְּדִינִין, לְאִינּוּן דְּלָא מִתְכַּסְּפִין בְּעוֹבָדֵיהוֹן. הַאי מִצְחָא סוּמָקָא כְּוַורְדָא. וּבְשַׁעֲתָא דְּאִתְגַּלְיָיא מִצְחָא דְּעַתִּיקָא בְּהַאי מִצְחָא, אִתְהַדְּרַת חִוָּורָא כְּתַלְגָּא. וְהַהִיא שַׁעֲתָא, עֵת רָצוֹן אִקְרֵי לְכֹלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The forehead of Zeir Anpin** The skull’s forehead is a forehead to visit the wicked for their deeds. When this forehead is revealed, judgment masters are roused against those who are not ashamed of their deeds. This forehead is as red as a lily. When the forehead of Atika is revealed in this forehead, it reverts to being white as snow. That time is called universal goodwill. ###### Idra Zuta 110 [Idra Zuta 110](https://torahapp.org/share/book/Idra%20Zuta/r/110) בְּסִפְרָא דְּאַגַדְתָּא דְּבֵי רַב יֵיבָא סָבָא אָמַר, מֶצַח. זָכֵי מֶצַח, מִצְחָא דְּעַתִּיקָא. וְאִי לָאו, אַשְׁדֵי ח' בֵּין תְּרֵין אַתְוָון, כְּמָה דְאַתְּ אָמֵר (במדבר כ״ד:י״ז) וּמָחַץ פַּאֲתֵי מוֹאָב. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In the book of Aggadah of Rav Yeva Saba he said, if they are deserving, it is *metzach* (forehead), Atika’s forehead, *that is, the forehead of will.* If they are not *deserving*, the letters are transmuted to *machatz* (smite) as said, “and shall smite the corners of Moab” (Bemidbar 24:17), *that is, it metes out punishment to the wicked, as said above.* ###### Idra Zuta 111 [Idra Zuta 111](https://torahapp.org/share/book/Idra%20Zuta/r/111) וְאוֹקִימְנָא, דְּאִקְרֵי נֶצַח בְּאַתְוָון רְצוּפִין. וְכַמָּה נְצָחִים הֲווֹ. וְאַף עַל גַּב דְּנֶצַח אַחֲרָא (באתרא) בְּנֶצַח אָחֳרָא אִסְתְּלַּק, וְאִית נְצָחִים אָחֳרָנִין דְּמִתְפַּשְּׁטִין בְּכָל גּוּפָא. וּבְגִין דְּשַׁבְּתָא בְּשַׁעֲתָא דִּצְלוֹתָא דְּמִנְחָה, בְּגִין דְּלָא יִתְּעַר דִּינִין, גַּלְיָא עַתִּיקָא קַדִישָׁא מִצְחָא דִּילֵיהּ, וְכָל דִּינִין אִתְכַּפְיָין וְאִשְׁתְּכָכוּ וְלָא אִתְעָבִידוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** We have explained that *the word metzach* is called Netzach, using the next letter in the alphabet *(Nun immediately follows Mem). It indicates that the light of Netzach of the highest shines on the forehead: Netzach, Hod and Yesod of the higher are encased by the lower.* Even though Netzach rises somewhere else – *Netzach of the higher is clothed by Chesed of the lower, this does not raise a problem,* because there are other kinds of Netzach spreading throughout the body. *Netzach of the higher is clothed by the entire right side of the lower: the right side of the head and the right side of Chesed, Gvurah and Tiferet of the torso that is Chesed of the lower, and the right side of Netzach, Hod and Yesod of the body that is Netzach of the lower. There are therefore three kinds of Netzach of the higher that are clothed by the lower. The Netzach on the right side of the head shines on the forehead of the lower. The reason the forehead is called Netzach is that it conquers (notze’ach) judgments.* On Shabbat during Minchah – to avoid rousing judgments – Atika Kadisha exposes its forehead, and all the judgments are subdued and calmed, remaining unformed *(as said above in section 23).* ###### Idra Zuta 112 [Idra Zuta 112](https://torahapp.org/share/book/Idra%20Zuta/r/112) בְּהַאי מִצְחָא תַּלְיָין כ"ד בָּתֵּי דִּינִין, לְכָל אִינּוּן דְּחַצִּיפִין בְּעוֹבָדֵיהוֹן. כְּמָה דִּכְתִּיב, (תהילים ע״ג:י״א) וְאָמְרוּ אֵיכָה יָדַע אֵל וְיֵשׁ דֵּעָה בְעֶלְיוֹן. וְהָא עֶשְׂרִים אִינּוּן, ד' לָמָּה. לָקֳבְלֵיהוֹן דְּד' מִיתוֹת בֵּית דִּינָא לְתַתָּא, דְּתַלְיָין מִלְּעֵילָּא. וְאִשְׁתָּאָרוּ עֶשְׂרִין. וּבְגִין כָּךְ לָא מַעֲנִישִׁין בֵּי דִּינָא עִלָּאָה, עַד דְּיַשְׁלִים (נ"א עשרין) וְסַלְּקָא לְכ' שְׁנִין, לָקֳבְלֵיהוֹן דְּכ' בָּתֵּי דִּינָא. בְּמַתְנִיתָא סְתִימָאָה דִּילָן תָּנֵינָן, לָקֳבְלֵיהוֹן דְּכ"ד סְפָרִים דְּאִתְכְּלִילָן בְּאוֹרַיְיתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Twenty-four courts of law derive from this forehead against those who act impudently, as written, “How does El know? And is there knowledge in the host high” (Tehillim 73:11). *He asks*, there are twenty *courts of law*: wherefore the additional four? *He answers*, the four correspond to the four forms of capital punishment by the terrestrial court that derives from the celestial one. Twenty *celestial courts* remain, which is the reason why celestial courts do not mete out punishment until a person reaches twenty years of age, corresponding to the twenty courts of law. We have learned in our concealed Mishnah that they correspond to the twenty-four books in the Bible. ###### Idra Zuta 113 [Idra Zuta 113](https://torahapp.org/share/book/Idra%20Zuta/r/113) עַיְינִין דְּרֵישָׁא, אִינּוּן עַיְינִין דְּלָא מִסְתַּמְּרִין מִנַּיְיהוּ חַיָּיבַיָּא. עַיְינִין דְּנַיְימִין וְלָא נַיְימִין. וּבְגִין כָּךְ אִקְרוּ (שיר השירים ה׳:י״ב) עֵינָיו כְּיוֹנִים. מַאי יוֹנִים. כְּמָה דְאַתְּ אָמֵר, (ויקרא כ״ה:י״ז) וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ. וְעַל דָּא כְּתִיב, (תהילים צ״ד:ז׳) וַיֹּאמְרוּ לֹא יִרְאֶה יָ"הּ וְגוֹ'. וּכְתִיב (שם) הֲנוֹטַע אֹזֶן הֲלֹא יִשְׁמָע וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The eyes of Zeir Anpin** The eyes in the head *of Zeir Anpin* are eyes that the wicked do not beware. They are eyes that are asleep yet not asleep, *that is, at times they are asleep and at times they do not*. They are therefore called, “His eyes are like doves (*yonim*)” (Shir Hashirim 5:12), *yonim* as in the verse, “you shall not defraud (*tonu*) one another” (Vayikra 25:14). *This refers to price gouging; to the wicked they seem asleep, that is, not paying attention to the world*. Hence it is written, “Yet they say, Yah shall not see, nor shall the Elohim of Yaakov regard it” (Tehillim 94:7) and “He that planted the ear, shall he not hear?” (Ibid. 9). ###### Idra Zuta 114 [Idra Zuta 114](https://torahapp.org/share/book/Idra%20Zuta/r/114) תִּקּוּנָא דְּעַל עֵינָא, שַׂעְרֵי דְּמִתְּשַׁעְרָן בְּשִׁעוּרָא שְׁלִים. מֵאִינּוּן שַׂעֲרִין תַּלְיָין אֶלֶף וְז' מְאָה מָארֵי דְּאַשְׁגָחוּתָא, לְאַגָחָא קְרָבָא. וּכְדֵין קַיְימֵי כֻּלְּהוּ מִשּׁוּלְשְׁלֵיהוֹן וּמִתְפַּקְחִין עַיְינִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** A full measure of hair is affixed above the eyes *at the top of the forehead above the eyes*. One thousand seven hundred Providence masters derive from those hairs, ready to wage war. Then they stop hanging down. *Meaning, they stop falling over the eyes and covering them; the hair is pulled up from the eyes*, and the eyes open. ###### Idra Zuta 115 [Idra Zuta 115](https://torahapp.org/share/book/Idra%20Zuta/r/115) כְּסוּתָא דְּעַל עַיְינִין, גְּבִינִין מִתְאַחֲדָן בְּהוּ. וְאֶלֶף (וד' מאה) רִבְּוָון מָארֵי תְּרִיסִין אִתְאַחֲדָן בְּהוּ, וְאִינּוּן אִקְרוּן כְּסוּתָא דְּעַיְינִין. וְכָל אִינּוּן דְּאִקְרוּן עֵינֵי יְיָ', לָא פַּקְחִין, וְלָא אִתְּעָרוּן, בַּר בְּזִמְנָא דְּאִלֵּין כְּסוּתֵי דִּגְבִינִין, מִתְפָּרְשִׁין אִינּוּן תַּתָּאֵי מֵעִלָּאֵי. וּבְשַׁעֲתָא דְּאִתְפָּרְשָׁן גְּבִינֵי תַּתָּאֵי מֵעִלָּאֵי, וְיָהֲבִין אֲתָר לְאַשְׁגְחָא מִתְפַּקְּחִין עַיְינִין, וְאִתְחַזֵּי כְּמַאן דְּאִתְעַר מִשֵּׁינָתֵיהּ (משנתיה). אִסְתַּחֲרוּ עַיְינִין וְחָמָא לְעֵינָא פְּקִיחָא, וְאִסְתָּחָן בְּחִוָּורָא דִּילֵיהּ. וְכַד אִסְתַּחְיָין, אִתְכַּפְיָין מָארֵיהוֹן דְּדִינִין לְיִשְׂרָאֵל. וּבְגִין כָּךְ כְּתִיב, (תהילים מ״ד:כ״ד) עוּרָה לָמָּה תִישַׁן יְיָ' הָקִיצָה וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The eyelashes are attached to the eyelids. *They are fine short hairs. Both are called eyelids or eye coverings.* One thousand four hundred myriads of shield bearers are connected to them, called eyelids. All these are called the eyes of Hashem. *They are the illumination of Chochmah called eyes – Keter, Chochmah, Binah, Tiferet and Malchut of the head are called skull, eyes, ear, nose and mouth.* They do not open, nor do they awaken, except when the lower parts the eyelids *over the eyes* separate from the upper. When the lower lashes separate from the upper eyelashes and make room to watch, the eyes open and seem as one waking up from sleep. The eyes look around, see the open eye *of Arich Anpin*, and bathe in its whiteness. Once they are washed *in white*, all the bearers of judgment against Israel are subdued. Hence, it is written, “Awake, why do you sleep, Hashem? Arise…” (Tehillim 44:24). ###### Idra Zuta 116 [Idra Zuta 116](https://torahapp.org/share/book/Idra%20Zuta/r/116) אַרְבַּע גַּוְונִין אִתְחַזְיָין בְּאִינּוּן עַיְינִין. מֵאִינּוּן נְהִירִין ד' בָּתֵּי דִּתְפִילִין, דְּנַהֲרִין בִּרְהִיטֵי מוֹחָא. ז' דְּאִקְרוּן עֵינֵי ה'. וְאַשְׁגָּחוּתָא (נפקא) נַפְקֵי, מִגְּוָון אוּכָמָא דְּעֵינָא. כְּמָה דְּאוֹקִימְנָא בְּאִדָרָא, דִּכְתִּיב, (זכריה ג׳:ט׳) עַל אֶבֶן אַחַת שִׁבְעָה עֵינָיִם. וְאִינּוּן גַּוְונִין מִתְלַהֲטִין בְּסִטְרַיְיהוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Four colors appear in the eyes *of Zeir Anpin – white, red, green and black, corresponding to Chochmah, Binah, Tiferet and Malchut*. The four compartments of the phylacteries shine into the brain cavities from them. *That is, the Torah verses are the brain lobes, and the compartments are their cavities. The compartments are at the level of the six directions and the verses the first three Sfirot. The illumination of the eyes are the six directions, so they bestow it on the compartments.* There are seven that are called the eyes of Hashem; *they are the seven lower Sfirot in the eye. White is Chesed, red Gvurah, green is Tiferet that comprises Netzach, Hod and Yesod, and black is Malchut.* Sight is enabled by the black color in the eye, *which is Malchut*, as we explained in the *Greater* Gathering *(section 209)*, as written, “upon one stone are seven eyes” (Zechariah 3:9). They are the glowing colors from their aspect; *namely, the seven levels of Chesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut that derive from the blackness in the eye. It says of them, “upon one stone,” which is Malchut, “are seven eyes,” the seven levels of Malchut.* ###### Idra Zuta 117 [Idra Zuta 117](https://torahapp.org/share/book/Idra%20Zuta/r/117) מִסּוּמָקָא, נָפְקִין אוֹחֲרָנִין, מָארֵי דְּאַשְׁגָחוּתָא לְדִינָא. וְאִינּוּן אִקְרוּן, (דברי הימים ב ט״ז:ט׳) עֵינֵי יְיָ' מְשׁוֹטְטוֹת בְּכָל הָאָרֶץ. מְשׁוֹטְטוֹת, וְלֹא מְשׁוֹטְטִים. בְּגִין דְּכֻלְּהוּ דִּינָא. מִירוֹקָא, נָפְקִין אוֹחֲרָנִין, דְּקַיְימִין לְגַלָּאָה עוֹבָדִין, בֵּין טַב וּבֵין בִּישׁ. דִּכְתִיב (איוב ל״ד:כ״א) כִּי עֵינָיו עַל דַּרְכֵי אִישׁ. וְאִלֵּין אִקְרוּן, (זכריה ד) עֵינֵי יְיָ' מְשׁוֹטְטִים. מְשׁוֹטְטִים, וְלֹא מְשׁוֹטְטוֹת. בְּגִין דְּאִינּוּן לִתְרֵין סִטְרִין, לְטָב וּלְבִישׁ. מֵחִוָּורָא, נָפְקִין כָּל אִינּוּן רַחֲמֵי, כָּל אִינּוּן טָבָאן, דְּמִשְׁתַּכְחֵי בְּעָלְמָא, לְאוֹטָבָא לְהוּ לְיִשְׂרָאֵל. וּכְדֵין אִסְתַּחְיָין (נ"א אסתחרן) כָּל אִינּוּן תְּלַת גְּוָונֵי, לְרַחֲמָא עָלַיְיהוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *Seven* other*eyes derive* from** the red *color*. These are the watchful judgment bearers *(since the red color is the left column that is judgment).* They are called “the eyes of Hashem run to and fro throughout the whole earth” (II Divrei Hayamim 16:9). The word ‘roam’ *has a feminine plural suffix* instead of masculine *suffix. This is because* they all pertain to judgments. *Seven* other*eyes* come out from the green *color in the eye*; prepared to reveal *man’s* actions, whether good or bad, as written, “For his eyes are upon the ways of man” (Iyov 34:21). These are called “the eyes of Hashem, they rove to and fro” (Zechariah 4:10) using a masculine suffix rather than feminine, because they move in two directions, for good and for evil. *The green color is the central column that contains right and left that are Chesed and judgment. Hence it is referred to as masculine – Chesed shines with the male light.* From the white *color in the eye* comes every mercy and every goodness in the world to do good to Israel, when all three colors *of red, green and black* are awash *with the white color, which is mercy* to have mercy on them. ###### Idra Zuta 118 [Idra Zuta 118](https://torahapp.org/share/book/Idra%20Zuta/r/118) אִלֵּין גַּוְונִין מִתְעָרְבִין דָּא בְּדָא, וְאִתְדַּבְּקָן דָּא בְּדָא. כָּל חַד אוֹזִיף לְחַבְרֵיהּ מִגְּוָונֵי דִּילֵיהּ, בַּר מֵחִוָּורָא, דְּכֻלְּהוּ כְּלִילָן בֵּיהּ כַּד אִצְטְרִיךְ, וְהוּא חָפֵי עַל כֹּלָּא. כָּל גַּוְונִין דִּלְתַּתָּא, לָא יַכְלִין כָּל בְּנֵי עָלְמָא, לְאַסְחֲרָא לוֹן חִוָּורָא, לְאוּכָמָא לְסוּמָקָא וְלִירוֹקָא. וְהָכָא בְּאַשְׁגָּחוּתָא חַד, כֻּלְּהוּ אִתְאַחֲדָן וְאִסְתַּחְיָין בְּחִוָּורָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Those *four said* colors blend and connect with one another, each lending its neighbor some of its own color, except for the white color that includes everything, when *it is* required, and it covers everything. People cannot reflect all the lower *physical* hues – black, red, and green – to look white. And here, under one gaze, all *three colors of black, red, and green*, unite, awash with the white color, *that is, they revert to white that is Chesed.* ###### Idra Zuta 119 [Idra Zuta 119](https://torahapp.org/share/book/Idra%20Zuta/r/119) גְּבִינוֹי לָא מִשְׁתַּכְּכִין, בַּר כַּד בַּעְיָין גַּוְונִין דְּחִוָּורָא לְאַשְׁגָּחָא, בְּגִין דִּגְבִינִין יָהֲבִין אֲתָר לְאַשְׁגָּחָא, לְכֻלְּהוּ גְּוָונֵי. וְאִי אִינּוּן לָא יָהֲבִין אֲתָר, לָא יַכְלִין לְאַשְׁגְחָא וּלְאִסְתַּכְּלָא. גְּבִינִין לָא קַיְימִין, וְלָא מִשְׁתַּכְּכִין שַׁעֲתָא חֲדָא שְׁלֵימוּתָא (שלימתא), אֶלָּא פַּקְחִין וְסַתְמִין, סַתְמִין וּפַקְחִין, מִשּׁוּם עֵינָא פְּקִיחָא דְּקָאֵי עָלַיְיהוּ. וְעַל דָּא כְּתִיב, (יחזקאל א׳:י״ד) וְהַחַיּוֹת רָצוֹא וָשׁוֹב. וְהָא אוֹקִימְנָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The eyelashes do not subside, except when the white colors wish to gaze, for it is the eyelashes that give room for all the colors to look. If they do not give room, no *color* can behold and look. The eyelashes do not stand *still*, nor do they subside for a single moment. Instead, they open and close, close and open because of the open eye over them. Hence it is written, “And the living creatures ran and returned” (Yechezkel 1:14). I have already explained this. ###### Idra Zuta 120 [Idra Zuta 120](https://torahapp.org/share/book/Idra%20Zuta/r/120) כְּתִיב (ישעיהו ל״ג:כ׳) עֵינֶיךָ תִּרְאֶינָה יְרוּשָׁלַ ם נָוֶה שַׁאֲנָן, וּכְתִיב (דברים י״א:י״ב) תָּמִיד עֵינֵי יְיָ' אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְגוֹ'. דְּהָא יְרוּשָׁלַם בַּעְיָא כֵּן, דִּכְתִּיב, (ישעיהו א׳:כ״א) צֶדֶק יָלִין בָּהּ. וּבְגִין כָּךְ יְרוּשָׁלַ ם, וְלָא צִיּוֹן. דִּכְתִיב, (ישעיהו א׳:כ״ז) צִיּוֹן בְּמִּשְׁפָּט תִּפָּדֶה וְגוֹ', דְּכֹלָּא רַחֲמֵי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** It is written, “your eyes shall see Jerusalem a quiet habitation” (Yeshayahu 33:20) and “the eyes of Hashem your Elohim are always** upon it, from the beginning of the year” (Devarim 11:12). Jerusalem requires this, *that is, Jerusalem that is Malchut needs to have the eyes of Hashem that are Chochmah to be upon it; for the place where Chochmah appears is in Malchut that is called lower Chochmah*. It is written, “righteousness lodged in it” (Yeshayahu 1:21). Therefore, Jerusalem is mentioned rather than Zion. *Zion is the innermost Malchut that relates to the illumination of Chassadim*, as written, “Zion shall be redeemed with judgment (or law)” (Ibid. 27), which is wholly mercy. *Righteousness is the judgment of the left that relates to Jerusalem, and law is the mercy of Zeir Anpin that relates to Zion.* ###### Idra Zuta 121 [Idra Zuta 121](https://torahapp.org/share/book/Idra%20Zuta/r/121) עֵינֶיךָ, עֵינָךְ כְּתִיב, עֵינָא דְּעַתִּיקָא קַדִישָׁא, סְתִימָא דְּכֹלָּא. הַשְׁתָּא, עֵינֵי יְיָ' אֱלֹהֶיךָ בָּהּ, לְטָב וּלְבִישׁ, כְּמָה דְּאִתְחֲזֵי. (לסומקא ולירוקא. והכא באשגחותא חדא, כלהו אסחרן ואסתחיין בחוורא. גבינוי לא משתככין, בר כד בעיין גוונין לאשגחא) בְּגִין כָּךְ לָא אִתְקְיָימוּ בְּקִיּוּמָא תָּדִיר. וְהָתָם עֵינֶךָ תִּרְאֶינָה יְרוּשָׁלַ ם, כֹּלָּא לְטָב, כֹּלָּא בְּרַחֲמֵי. דִּכְתִיב, (ישעיהו נ״ד:ז׳) וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** “Your eyes *shall see Jerusalem*”: it is written “your eye” literally *in the singular, indicating* the eye of the most hidden Atika Kadisha. *Its two eyes revert to one, since they are whiteness within whiteness (as said in the Greater Gathering, section 42). This will happen in the future*, but for now it is written, “the eyes of Hashem your Elohim are always** upon it,” *that is, two eyes* for good and for evil, as it should be. Therefore, they do not exist this way continuously; *but in the future, they will revert to one eye, because* there “your eye shall see Jerusalem,” *one eye*, that is wholly good, wholly mercy, *that is the eye of Atika, as said*,** as it is written, “but with great mercies will I gather you” (Yeshayahu 54:7). ###### Idra Zuta 122 [Idra Zuta 122](https://torahapp.org/share/book/Idra%20Zuta/r/122) תָּמִיד עֵינֵי יְיָ' אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה. מֵרֵשִׁית חָסֵר א' כְּתִיב, וְלָא רֵאשִׁית בְּאָלֶף. מַאן הִיא. הֵ"א דִּלְתַּתָּא. וּלְעֵילָּא כְּתִיב, (איכה ב׳:א׳) הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. מַאי טַעֲמָא הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ. מִשּׁוּם דִּכְתִּיב, (ישעיה נ) אַלְבִּישׁ שָׁמַיִם קַדְרוּת, וְעַיְינִין בְּקַדְרוּתָא, בְּגַוְונָא אוּכָמָא אִתְחָפוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** “the eyes of Hashem your Elohim are always** upon it, from the beginning (*reshit*) of the year.” The word *reshit* is spelled without Aleph instead of customary spelling of reshit with Aleph. Who is *called reshit without Aleph?* It is lower Hei, *namely, Malchut; reshit is derived from rash (poor)*. Of the higher it is written, “cast down from heaven to earth the beauty of Israel” (Eichah 2:1). What is the reason he “cast down from heaven (to) earth”?⁴ *that is, why was Malchut that is called earth cast down from Zeir Anpin that is called heaven? He answers*, the reason lies the verse, “I clothe the heavens with blackness” (Yeshayahu 50:3), *which means* the eyes are black, namely, they were covered with the black color: *when Malchut is separated from Zeir Anpin, having nothing to receive from him.* footnotes: ⁴ 4 Alternative reading: “he cast the earth from heaven” – translator ###### Idra Zuta 123 [Idra Zuta 123](https://torahapp.org/share/book/Idra%20Zuta/r/123) מֵרֵשִׁית הַשָּׁנָה, מֵאָן אֲתָר מִסְתַּכְּלִין בִּיְרוּשָׁלַם אִלֵּין עֵינֵי יְיָ', חָזַר וּפֵירַשׁ, מֵרֵשִׁית הַשָּׁנָה, דְּהוּא דִּינָא בְּלָא אָלֶף, וְדִינָא אִתְאֲחָד מִסִּטְרָהָא, אַף עַל גַּב דְּלָאו הוּא דִּינָא מַמָּשׁ. וְעַד אַחֲרִית שָׁנָה, אַחֲרִית שָׁנָה וַדַּאי דִּינָא אִשְׁתְּכַח. דְּהָא כְּתִיב, (ישעיהו א׳:כ״א) צֶדֶק יָלִין בָּהּ, דְּהִיא אַחֲרִית הַשָּׁנָה. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** “from the beginning of the year”: wherefrom are those eyes of Hashem upon Jerusalem? He again explains, “from the beginning of the year,” *which is Binah that is called beginning with deficient spelling*, because without Aleph it is judgment, as judgment is attached to its side, *that is, its left side*, even though it is not truly judgment. “…to the end of the year” (Devarim 11:12): the end of the year is truly there as said, “righteousness lodged in it,” which is the end of the year, *namely, Malchut*. ###### Idra Zuta 124 [Idra Zuta 124](https://torahapp.org/share/book/Idra%20Zuta/r/124) תָּא חֲזֵי, א' בִּלְחוֹדוֹי אִקְרֵי רִאשׁוֹן, דְּכַר. בְּאָלֶף סָתִים וְגָנִיז מַה דְּלָא אִתְיְדַע. כַּד אִתְחַבָּר הַאי אָלֶף בַּאֲתָר אַחֲרָא, אִקְרֵי רֵאשִׁית. וְאִי תֵּימָא דְּאִתְחַבָּרָא. לָא. אֶלָּא אִתְגַּלְיָא בֵּיהּ, וְנָהִיר לֵיהּ, וּכְדֵין אִקְרֵי רֵאשִׁית. וַאֲפִילּוּ בְּהַאי רֵאשִׁית, לָא אַשְׁגַּח בִּיְרוּשָׁלַם, דְּאִלְמָלֵא הֲוַת בְּהַאי, אִתְקַיָּימַת תָּדִירָא. אֲבָל מֵרֵשִׁית כְּתִיב. וּלְעָלְמָא דְּאָתֵי כְּתִיב, (ישעיהו מ״א:כ״ז) רִאשׁוֹן לְצִיּוֹן הֵנָּה הִנָּם וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Come and see, Aleph on its own is called first, which is male; for the unknown is hidden and concealed in Aleph. When this Aleph is connected to another place, *that place* is called beginning. You might say it is connected – no, it appears in it and shines in it. Then it is called beginning. Even that beginning (spelled with Aleph) does not watch over Jerusalem; had Jerusalem received from this *beginning*, it would be constantly alight, and *its union would not be intermittent.* However, it is spelled *reshit* *without Aleph, and so its union is intermittent*. In the world to come it is written, “A first of Zion will I give” (Yeshayahu 41:27). *Aleph that is called first will shine upon Zion that is Malchut*. ###### Idra Zuta 125 [Idra Zuta 125](https://torahapp.org/share/book/Idra%20Zuta/r/125) חוֹטָמָא דִּזְעֵיר אַנְפִין, תִּקּוּנָא דְּפַרְצוּפָא. כָּל פַּרְצוּפָא בֵּיהּ אִשְׁתְּמוֹדַע. חוֹטָמָא דָּא, לָא כְּחוֹטָמָא דְּעַתִּיקָא קַדִישָׁא סְתִימָאָה דְּכָל סְתִימִין. דְּחוֹטָמָא דְּעַתִּיקָא, חַיִּים דְּחַיִּים לְכֹלָּא. דְּהָא מִתְּרֵין נוּקְבִין, נָפְקִין רוּחִין דְּחַיִּין, לְכֹלָּא. בְּהַאי זְעֵיר אַנְפִּין כְּתִיב, (שמואל ב כ״ב:ט׳) עָלָה עָשָׁן בְּאַפּוֹ וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The nose of Zeir Anpin** The nose of Zeir Anpin completes the face, it makes the face recognizable. This nose is not like the nose of the most hidden Atika Kadisha. The nose of Atika is the life of the living; the spirits of life come from the two nostrils. Of this Zeir Anpin it is written, “There went up a smoke out of his nostrils” (II Shmuel 22:9). ###### Idra Zuta 126 [Idra Zuta 126](https://torahapp.org/share/book/Idra%20Zuta/r/126) בְּהַאי תְּנָנָא כָּל גְּוָונֵי (תרי גווני) אֲחִידָן בֵּיהּ, בְּכָל גְּוָונָא וּגְוָונָא, אֲחִידָן כַּמָה מָארֵיהוֹן דְּדִינָא קַשְׁיָא. דַּאֲחִידָן בְּהַהוּא תְּנָנָא. (ובגין כך) וְלָא מִתְבַסְּמִין כֻּלְּהוּ, אֶלָּא בִּתְנָנָא דְּמַדְבְּחָא דִּלְתַּתָּא. וְעַל דָּא כְּתִיב, (בראשית ח׳:כ״א) וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחֹחַ. מַהוּ הַנִּיחֹחַ. אִתְבַּסְּמוּתָא דְּמָארֵי דִּינָא, נַחַת רוּחַ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Every aspect is attached to the smoke *in the nose*, and many bearers of harsh judgment are attached to each aspect. They are all sweetened only by the smoke of the altar below. It is therefore written, “And Hashem smelled the sweet savor” (Bereshit 8:21). The sweet savor sweetens the judgment bearers, that is, it delights them. ###### Idra Zuta 127 [Idra Zuta 127](https://torahapp.org/share/book/Idra%20Zuta/r/127) וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחֹחַ, אֶת רֵיחַ הַקָּרְבָּן לָא כְּתִיב, אֶלָּא אֶת רֵיחַ הַנִּיחֹחַ. דְּכֻלְּהוּ גְּבוּרָאן דַּאֲחִידָן בְּחוֹטָמָא, וְכָל דְּאִתְאַחֲדָן בְּהוּ, כֻּלְּהוּ מִתְבַסְּמָן. וְכַמָּה גְּבוּרָאן מִתְאַחֲדָן כַּחֲדָא, דִּכְתִיב (תהילים ק״ו:ב׳) מִי יְמַלֵּל גְּבוּרוֹת יְיָ' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ. וְהַאי חוֹטָמָא, מֵחָד נוּקְבָּא נָפַק אֶשָּׁא דְּאַכְלָא כָּל שְׁאַר אֶשִּׁין. בְּחַד נוּקְבָּא תְּנָנָא. וְהַאי וְהַאי אִשְׁתְּכַח בְּאֶשָּׁא וּתְנָנָא דְּמַדְבְּחָא. וְאִתְגַּלְיָיא הַאי עַתִּיקָא קַדִישָׁא, וְאִשְׁתְּכַךְ כֹּלָּא. הַיְינוּ דְּאִתְּמַר (ישעיהו מ״ח:ט׳) וּתְהִלָּתִי אֶחטָם לָךְ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** “And Hashem smelled the sweet savor (lit. fragrant scent).” It is not written, “the scent of the sacrifice,” but the fragrant scent. The reason is that all Gvurot are attached to the nose, *as said in the previous section.* All the judgments attached *to the nose* are sweetened, and many Gvurot join together, *as said before*, as written, “Who can utter the mighty acts (Gvurot) of Hashem? Who can declare all his praise?” (Tehillim 106:2) A fire-devouring fire emanates from one nostril; *it is the judgments of the Lock within the curtain of Chirik*. Smoke emanates from the other nostril; *it is the judgments of the left without the right to which the judgments within the curtain are attached.* The one and the other are *sweetened* by the altar’s fire and smoke, *as said in the previous section*. Atika Kadisha appears *with its Chassadim*,** and all judgments subside; *after the left is incorporated within the Chassadim, all judgments in it are obliterated*. This is what is meant by, “for my praise will I refrain (lit. nose) for you” (Yeshayahu 48:9), *referring to the nose of Atika (as said in the Greater Gathering, section 70), (also study the Greater Gathering, in the Sulam commentary on section 234)*. ###### Idra Zuta 128 [Idra Zuta 128](https://torahapp.org/share/book/Idra%20Zuta/r/128) חוֹטָמָא דְּעַתִּיקָא קַדִישָׁא אָרִיךְ, וּמִתְפְּשַׁט. וְאִקְרֵי אֶרֶךְ אַפַּיִם. וְהַאי חוֹטָמָא, זְעֵיר. וְכַד תְּנָנָא שָׁרֵי נָפִיק בִּבְהִילוּ, וְאִתְעָבִיד דִּינָא. וּמַאן מְעַכֵּב לְהַאי. חוֹטָמָא דְּעַתִּיקָא. וְכֹלָּא כְּמָה דַּאֲמֵינָא בְּאִדָרָא, וְאִתְעֲרוּ חַבְרַיָיא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The nose of Atika Kadisha is long and large, and it is called longsuffering (lit. long nosed). This nose *of Zeir Anpin* is short. When smoke comes out swiftly, judgment is formed. Who delays it – the nose of Atika, *namely, its Chassadim, as said*. Everything is as I said in the *Greater* Gathering, where the companions commented. ###### Idra Zuta 129 [Idra Zuta 129](https://torahapp.org/share/book/Idra%20Zuta/r/129) וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא, אוֹקִים הָנֵי תְּרֵי נוּקְבֵי. מֵחַד תְּנָנָא וְאֶשָּׁא. וּמֵחַד נַיְיחָא וְרוּחָא טָבָא. דְּאִית בֵּיהּ יְמִינָא וּשְׂמָאלָא, וּכְתִיב (ס"א דכתיב) (הושע י״ד:ז׳) וְרֵיחַ לוֹ כַּלְּבָנוֹן. וּבְנוּקְבָּא כְּתִיב, (שיר השירים ז׳:ט׳) וְרֵיחַ אַפֵּךְ כַּתַּפוּחִים. וּמַה בְּנוּקְבָּא הָכִי, כָּל שֶׁכֵּן בֵּיהּ. וְשַׁפִּיר קָאָמַר. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In his book, Rav Hamnuna Saba discusses the two nostrils *of the nose*. There is smoke and fire from the one and contentment and satisfaction from the other, because it contains both right and left. *Smoke and fire are from the left, as said; and contentment and satisfaction from the right, which is Chassadim that incorporate Chochmah*. It is also written, “and his fragrance like the Lebanon” (Hoshea 14:7). Of the Female it is written, “and the scent of your countenance like apples” (Shir Hashirim 7:10), *referring to the illumination of Chochmah called smell*. If this applies to the Female, it applies to him, *Zeir to Anpin* even more,*for bestowing it on the Female*. This is well said. ###### Idra Zuta 130 [Idra Zuta 130](https://torahapp.org/share/book/Idra%20Zuta/r/130) וּמַה דְּאָמַר וַיָּרַח יְיָ' אֶת רֵיחַ הַנִּיחֹחַ. הַנִּיחֹחַ בִּתְרֵי סִטְרֵי, חַד נַיְיחָא, דְּאִתְגַּלְיָיא עַתִּיקָא קַדִישָׁא סְתִימָא דְּכָל סְתִימִין, דְּהַאי הוּא נַיְיחָא וְאִתְבַּסְּמוּתָא לְכֹלָּא. וְחַד אִתְבַּסְּמוּתָא דִּלְתַּתָּא, בְּהַהוּא תְּנָנָא וְאֶשָּׁא דְּמַדְבְּחָא. וּבְגִין דְּאִיהוּ מִתְּרֵין סִטְרִין, כְּתִיב נִיחֹחַ. וְכֹלָּא בִּזְעֵיר אַנְפִין אִתְּמַר. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** As for the words, “And Hashem smelled the sweet savor (lit. fragrant scent),” the fragrance *indicates twice the satisfaction* on both sides, *right and left*. The one *on the right* is the satisfaction revealed from the most hidden Atika Kadisha; it is satisfaction and exuberance for everyone, *both for Chochmah and to Chassadim*. The one *on the left* refers to exuberance coming from below, *that is, from the curtain of Chirik that people raise* with the smoke and fire from the altar *(as in section 126A)*, because it is *made better* by both sides – *by Atika and from below.* It is *therefore* written, fragrance (*nichoach*), *which is twice the satisfaction (nachat)*. And it all refers to Zeir Anpin. ###### Idra Zuta 131 [Idra Zuta 131](https://torahapp.org/share/book/Idra%20Zuta/r/131) תְּרֵי אוּדְנִין, לְמִשְׁמַע טַב וּבִישׁ. וְתַרְוַויְיהוּ סַלְּקִין לְחַד. דִּכְתִיב, (מלכים ב י״ט:ט״ז) הַטֵּה יְיָ' אָזְנְךָ וּשֲׁמָע. אוּדְנָא לְגוֹ בְּגוֹ דִּילֵיהּ, תַּלְיָיא בִּרְשִׁימִין עַקִימִין, בְּגִין דְּיִתְעַכָּב קָלָא לְאַעֲלָא בְּמוֹחָא, וְיַבְחִין בֵּיהּ מוֹחָא, וְלָא בִּבְהִילוּ, דְּכָל מִלָּה דַּהֲוֵי בִּבְהִילוּ, לָא הֲוָה בְּחָכְמְתָא שְׁלֵימָתָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The ears of Zeir Anpin** The two ears are for hearing good and evil; both are considered as one, as written, “Hashem, bend your ear and hear” (II Melachim 19:16). The innermost ear is traced with curved markings, to slow down the sound as it penetrates the brain, so the brain could notice it and it will not penetrate quickly; for whatever is done quickly is not done with wholesome wisdom. ###### Idra Zuta 132 [Idra Zuta 132](https://torahapp.org/share/book/Idra%20Zuta/r/132) מֵאוּדְנִין אִלֵּין תַּלְיָין כָּל מָארֵיהוֹן דְּגַדְפִין, דְּנַטְלִין קָלָא מֵעָלְמָא, וְכֻלְּהוּ הָכִי אִקְרוּן אָזְנֵי יְיָ', דִּכְתִּיב בְּהוּ, (קהלת י׳:כ׳) כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וְגוֹ'. כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, הַאי קְרָא קַשְׁיָא, הַשְׁתָּא מַאי קוֹל אִיכָּא הָכָא, דְּהָא רֵישָׁא דִּקְרָא כְּתִיב גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל, בְּמַדָּעֲךָ כְּתִיב, וּבְחַדְרֵי מִשְׁכָּבְךָ וְגוֹ'. מַאי טַעֲמָא כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, וְהָא לֵיכָּא הָכָא קָלָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** All winged creatures, who receive the sound from the world, suspend from these ears. They are all called the ears of Hashem, as said, “for a bird of the sky shall carry the sound” (Kohelet 10:20). *He* asks, the verse “for a bird of the sky shall carry the sound” is difficult to understand. What sound is that here, seeing that the verse begins with, “Do not curse the king, no, not even in your thought” (Ibid.). If it is written “in your thought…… even in your bedchamber,” why then “a bird of the sky shall carry the sound”? There is no sound here, *just a thought*. ###### Idra Zuta 133 [Idra Zuta 133](https://torahapp.org/share/book/Idra%20Zuta/r/133) אֶלָּא וַדַּאי כָּל מַה דְּחָשִׁיב בַּר נָשׁ, וְכָל מַה דְּיִסְתְּכַּל בְּלִבּוֹי, לָא עָבִיד מִלָּה, עַד דְּאַפִּיק לֵיהּ בְּשִׂפְוָותֵיהּ, וְהוּא (ואף על גב דאיהו) לָא אִתְכְּוָּון בֵּיהּ. וְהַהִיא מִלָּה דְּאַפִּיק, מִתְבְּקַעָא בַּאֲוִירָא, וְאַזְלָא וְסַלְּקָא וְטָסָא בְּעָלְמָא, וְאִתְעָבִיד מִנֵּיהּ קָלָא. וְהַהוּא קָלָא נַטְלִין לֵיהּ מָארֵי דְּגַדְפִין, וְסַלְּקִין לֵיהּ לְמַלְכָּא, וְעָיִּיל בְּאוּדְנוֹי. הֲדָא הוּא דִכְתִיב, (דברים ה׳:כ״ה) וְיִּשְׁמַע יְיָ' אֶת קוֹל דִּבְרֵיכֶם. (במדבר י״א:א׳) וְיִּשְׁמַע יְיָ' וַיִּחַר אַפּוֹ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *He answers*, surely whatever man thinks and considers in his heart, he does not act upon it until pronouncing it with his lips; nor does he mean it. The uttered word cleaves the air and soars up, flying throughout the world and is made into a sound. Winged creatures carry it and raise it to the king, where it penetrates his ear. This is the meaning of, “And Hashem heard the voice of your words” (Devarim 5:25), “and Hashem heard it, and his anger was kindled” (Bemidbar 11:1). ###### Idra Zuta 134 [Idra Zuta 134](https://torahapp.org/share/book/Idra%20Zuta/r/134) וּבְגִין כָּךְ, כָּל צְלוֹתָא וּבָעוּתָא דְּבָעֵי בַּר נָשׁ מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא, בָּעֵי לְאַפָּקָא מִלִּין בְּשִׂפְוָותֵיהּ, דְּאִי לָא אַפִּיק לוֹן, לָאו צְלוֹתֵיהּ צְלוֹתָא, וְלָאו בָּעוּתֵיהּ בָּעוּתָא. וְכֵיוָן דְּמִלִּין נָפְקִין, מִתְבַּקְּעִין בַּאֲוִירָא, סַלְּקִין וְטָסִין וְאִתְעָבִידוּ קָלָא, וְנָטִיל לוֹן מַאן דְּנָטִיל, וְאָחִיד לוֹן לְאַתְרָא (נ"א לכתרא) קַדִישָׁא, בְּרֵישָׁא דְּמַלְכָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** For that reason, every prayer and entreaty that man presents before Hashem should be verbally uttered. If he does not utter them *with his lips*, his prayer is no prayer, nor his entreaty an entreaty. Once the words are uttered and cleave the air, soaring and flying and becoming a sound; they are taken and joined to a sacred place in the king’s head. ###### Idra Zuta 135 [Idra Zuta 135](https://torahapp.org/share/book/Idra%20Zuta/r/135) מִתְּלַת חַלָלֵי דְּמוֹחֵי, נָטִיף נְטִיפָא לְאוּדְנִין, וְהַהוּא אִקְרֵי נַחַל כְּרִית. כְּמָה דְאַתְּ אָמֵר, (מלכים א יז) נַחַל כְּרִית, כְּלוֹמַר, כְּרוּתָא דְּאוּדְנִין. וְקָלָא עַיִּיל בְּהַהוּא עֲקִימָא, וְאִשְׁתְּאַב בְּהַהוּא נַהֲרָא, דְּהַהוּא נְטִיפָא. וּכְדֵין אִתְעַכָּב תַּמָּן, וְאִתְבְּחִין בֵּין טַב לְבִישׁ. הֲדָא הוּא דִכְתִיב, (איוב ל״ד:ג׳) כִּי אֹזֶן מִלִּין תִּבְחָן. וּמַאי טַעְמָא אֹזֶן מִלִּין תִּבְחָן. מִשּׁוּם דְּאִתְעַכָּב קָלָא בְּהַהוּא נַהֲרָא דִּנְטִיפָא, בַּעֲקִימוּתָא דְּאוּדְנִין, וְלָא עַיִּיל בִּבְהִילוּ. וּבְגִין כָּךְ אִתְבְּחִין בֵּין טַב לְבִישׁ, (שם) וְחֵיךְ יִטְעַם לֶאֱכוֹל. מַאי טַעְמָא חֵיךְ יִטְעַם לֶאֱכוֹל. בְּגִין דְּיִתְעַכָּב תַּמָּן, וְלָא עַיִּיל בִּבְהִילוּ בְּגוּפָא, וְעַל דָּא יִטְעַם וְיִתְבְּחָן, בֵּין מְתִיקָא לִמְרִירוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Balm drips into the ears from the three cranial cavities, *Chochmah, Binah and Da’at*. The drop is called “brook Kerit” (I Melachim 17:3), referring to cutting off (*keritah*) the ears. The sound enters that curve *in the ear* and is absorbed in the river of balm, where it is kept and observed whether it is good or bad. This is the meaning of, “For the ear tries words” (Iyov 34:2). Why is it that “the ear tries words” – because the sound remains in that river of balm in the curve of the ears, instead of entering swiftly. It is therefore tried to see whether it is good or bad, *just like* “the palate tastes food” (Ibid.). Why is it that “the palate tastes food” – the reason is that the food is detained in the palate and does not enter the body immediately, so the palate would taste and distinguish between sweet and bitter. ###### Idra Zuta 136 [Idra Zuta 136](https://torahapp.org/share/book/Idra%20Zuta/r/136) בְּהַאי נוּקְבָּא דְּאוּדְנִין, תַּלְיָין נוּקְבִין אוֹחֲרָנִין, נוּקְבָּא דְּעַיְינִין. נוּקְבָּא דְּפוּמָא. נוּקְבָּא דְּחוֹטָמָא. מֵהַהוּא קָלָא דְּעַיִּיל בְּנוּקְבָּא דְּאוּדְנִין, אִי אִצְטְרִיךְ עַיִּיל לְנוּקְבֵי דְּעַיְינִין, וְנַבְעִין דִּמְעִין. מֵהַהוּא קָלָא אִי אִצְטְרִיךְ, עַיִּיל לְנוּקְבָּא דְּחוֹטָמָא דְּפַרְדַּשְׁקָא, וּמַפְּקֵי תְּנָנָא וְאֶשָּׁא מֵהַהוּא קָלָא. הֲדָא הוּא דִכְתִיב, (במדבר י״א:א׳) וְיִּשְׁמַע יְיָ' וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יְיָ'. וְאִי אִצְטְרִיךְ, עַיִּיל הַהוּא קָלָא לְנוּקְבָּא דְּפוּמָא, וּמַלִּיל וְגָזַר מִלִּין (נ"א גזרין) מֵהַהוּא קָלָא. כֹּלָּא מֵהַהוּא קָלָא דְּאוּדְנִין. עַיִּיל בְּכָל גּוּפָא וְאִתְרְגִּישׁ מִנֵּיהּ כֹּלָּא. (ס"א כמה תלייא) (וכלא תלייא) בְּהַאי אוּדְנָא. זַכָּאָה מַאן דְּנָטִיר מִלּוֹי. עַל דָּא כְּתִיב, (תהילים ל״ד:י״ד) נְצוֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Different orifices derive from the ear’s orifice. They are the orifice of the eye, the orifice of the mouth, the orifice of the nose. The sound that penetrates the orifice of the ear enters, if necessary, the eyes’ orifices *from the ear* and the eyes shed tears *(as said in the Greater Gathering section 222)*. The sound enters the aperture in the nose, if necessary, and they billow smoke and fire from the sound *(as said in section 126)*. This is the meaning of, “and Hashem heard it, and his anger was kindled; and the fire of Hashem burned among them” (Bemidbar 11:1). If needed, the sound enters the oral orifice, which enunciates words out of the sound. It is all from the sound *that* *penetrates* the ears; it enters the whole body, and everything is moved by it. Much depends on this ear. Happy is he who guards his words. It is therefore written, “Keep your tongue from evil, and your lips from speaking guile” (Tehillim 34:14). ###### Idra Zuta 137 [Idra Zuta 137](https://torahapp.org/share/book/Idra%20Zuta/r/137) הַאי אוּדְנָא קָרֵי בֵּיהּ שְׁמִיעָה. וּבִשְׁמִיעָה אִתְכְּלִילָן אִינּוּן מוֹחֵי. חָכְמָה אִתְכְּלִיל בֵּיהּ, דִּכְתִיב, (מלכים א ג׳:ט׳) וְנָתַתָּ לְעַבְדְּךָ לֵב שׁוֹמֵעַ. בִּינָה, כְּמָה דְּאַתְּ אָמֵר (שמואל א ג׳:י׳) דַּבֵּר כִּי שׁוֹמֵעַ עַבְדֶּךָ. (מלכים ב י״ח:כ״ו) כִּי שׁוֹמְעִים אֲנָחְנוּ. (ובהני תליין כלא) דַּעַת, כְּמָה דְאַתְּ אָמֵר, (משלי ד׳:י׳) שְׁמַע בְּנִי וְקַח אֲמָרָי. (משלי ב׳:א׳) וּמִצְוֹתַי תִּצְפּוֹן אִתָּךְ. הָא כֹּלָּא תַּלְיָין בְּאוּדְנִין בְּהַאי אוּדְנָא תַּלְיָין צְלוֹתִין וּבָעוּתִין וּפְקִיחָא דְּעַיְינִין. הֲדָא הוּא דִּכְתִיב, (מלכים ב י״ט:ט״ז) הַטֵּה יְיָ' אָזְנְךָ וּשֲׁמָע פְּקַח עֵינֶיךָ וּרְאֵה. הָא כֹּלָּא בֵּיהּ תַּלְיָיא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Hearing applies to the ear, *that is, it is Binah that is called hearing*. Hearing comprises all brain lobes *of Chochmah, Binah and Da’at; because Chochmah is revealed only starting with Binah (as said in section 130)*. Chochmah is incorporated in it, as written, “Give therefore your servant an understanding (lit. hearing) heart” (I Melachim 3:9). *The heart (spelled Lamed Bet) stands for the Lamed Bet (=32) paths of wisdom.* Binah *is included in it*, as said, “Speak, Hashem; for your servant is listening” (I Shmuel 3:9), *and* “for we understand (lit. hear) it” (II Melachim 18:26). Da’at*is included in it*, as said, “Hear, O my son, and receive my sayings” (Mishlei 4:10), “and treasure up my commandments with you” (Ibid. 2:1), *hear in the sense of know*. Thus, everything depends on the ear. *It has already been explained that the reason is that the ears are the beginning point of the revelation in the outer part of the head, hence everything is included in it (as said in section 134).* *The acceptance of* prayers and entreaties and the opening of eyes depend on the ear. This is what is meant by, “Hashem bend your ears and hear; open, Hashem, your eyes and see” (II Melachim 19:16). *The ear is prepared by bending, which means the ascent of Malchut to Binah, which brings about the opening of the eyes, which are the brain lobes of Chochmah*. Thus, everything derives from the ear. ###### Idra Zuta 138 [Idra Zuta 138](https://torahapp.org/share/book/Idra%20Zuta/r/138) בְּהַאי אוּדְנָא, תַּלְיָין רָזִין עִלָּאִין, דְּלָא נָפְקִין לְבַר, בְּגִין כָּךְ הִיא עֲקִימָא לְגוֹ. וְרָזָא דְּרָזִין סְתִימִין בֵּיהּ, וַוי לְהַהוּא מְגַלֶּה רָזִין. וּבְגִין דְּהַאי אוּדְנָא כָּנִישׁ רָזִין, וַעֲקִימוּתָא דִּלְגוֹ נָטִיל לוֹן, לָא גַּלֵּי רָזִין לְאִינּוּן דַּעֲקִימִין בְּאָרְחַיְיהוּ, אֶלָּא לְאִינּוּן דְּלָא עַקִימִין. הֲדָא הוּא דִכְתִיב, (תהילים כ״ה:י״ד) סוֹד יְיָ' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם, דְּנַטְלֵי אָרְחוֹי וְנַטְלֵי (ונטרי) מִלִּין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Most high secrets, *namely, Chochmah*, derive from this ear; they do not come out. *The ear does not let anything out, being the level of the first three Sfirot*. It is therefore curved on the inside, *that is, its barrier delays Chochmah from letting anything out*. The highest secrets, *that is, the first three Sfirot of Chochmah*, are closed off within it. Woe to him who reveals secrets, *that is, he who wishes to draw down the first three Sfirot*. The ear gathers the secrets within it, and the inner curve, *which is a barrier*, receives them, *that is, keeps them from spilling out. Therefore*, it does not reveal secrets to those who tread in crooked paths but only to those who walk *the straight* path that is not curved, *that is, to those who cleave to the central column that is the straight path that swerves neither right nor left*. This is the meaning of, “The secret of Hashem is with them that fear him” (Tehillim 25:14), *who therefore* accept his words. ###### Idra Zuta 139 [Idra Zuta 139](https://torahapp.org/share/book/Idra%20Zuta/r/139) וְאִינּוּן דַּעֲקִימִין בְּאָרְחַיְיהוּ, נַטְלֵי מִלִּין וְעַיְילִין לוֹן בִּבְהִילוּ, וְלֵית בְּהוּ אֲתָר לְאִתְעַכְּבָא. וְכָל נוּקְבִין אַחֲרָנִין, מִתְפַּתְּחִין בֵּיהּ, עַד דְּנָפְקִין מִלִּין בְּנוּקְבָּא דְּפוּמָא. וְאִלֵּין אִקְרוּ חַיָּיבֵי דָּרָא, שְׂנוּאֵי דְקוּדְשָׁא בְּרִיךְ הוּא. בְּמַתְנִיתָא דִּילָן תְּנָן, כְּאִילּוּ קָטִיל גּוּבְרִין, וּכְאִלּוּ פָּלַח לְעֲבוֹדָה זָרָה. וְכֹלָּא בְּחַד קְרָא, דִּכְתִיב, (ויקרא י״ט:ט״ז) לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ לֹא תַעֲמוֹד עַל דַּם רֵעֶךָ אֲנִי יְיָ'. מַאן דְּעָבַר עַל הַאי רֵישָׁא דִּקְרָא, כְּאִילּוּ עָבַר עַל כֹּלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Those whose path is crooked accept the words and swiftly take them in, *that is, they cleave to the left column*. There is no room in them to delay. *For the central column that bestows through the gathering of the three columns, is delayed in every column; but the influence of the left column, when it rules alone, unconnected to any other column, is considered fast (as said in section 134).* All the other orifices, *that is, of the eyes and nose*, open to it until the words come out through the orifice of the mouth, *pouring it downward*. Those are the wicked of the generation, hated by the Holy One, blessed be He, *as said above*. We have learned in our Mishna that *he who reveals a secret* is like a killer, an idol worshipper. Everything is understood from a single verse, as written, “You shall not go up and down as a talebearer among your people; neither shall you stand against the blood of your neighbor” (Vayikra 19:16), *which is murder*, “I am Hashem” (Ibid.). *You should not worship idols.* Whoever transgresses the beginning of the verse *by telling evil gossip and revealing secrets*, it is as if he transgresses everything, *both murder and idol worship.* ###### Idra Zuta 140 [Idra Zuta 140](https://torahapp.org/share/book/Idra%20Zuta/r/140) זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, דְּעָלַיְיהוּ כְּתִיב, (משלי י״א:י״ג) וְנֶאֱמַן רוּחַ מְכַסֶּה דָּבָר. נֶאֱמַן רוּחַ וַדַּאי, דְּהָא רוּחָא דִּלְהוֹן מֵאֲתָר עִלָּאָה קַדִישָׁא אִשְׁתְּלִיף, וּבְגִין כָּךְ נֶאֱמַן רוּחַ אִקְרוּן. וְסִימָן דָּא אוֹקִימְנָא, הַהוּא דִּמְגַּלֶּה רָזִין, בְּיָדוּעַ דְּנִשְׁמָתֵיהּ, לָאו אִיהוּ מִגּוּפָא דְּמַלְכָּא קַדִישָׁא. וּבְגִין כָּךְ לֵית בֵּיהּ רָזָא, וְלָא מֵאֲתָר דְּרָזָא הוּא. וְכַד תִּיפּוּק נִשְׁמָתֵיהּ, לָא אִתְדַּבְּקָא בְּגוּפָא דְּמַלְכָּא, דְּהָא לָא אַתְרֵיהּ הוּא. וַוי לְהַהוּא בַּר נָשׁ, וַוי לֵיהּ, וַוי לְנִשְׁמָתֵיהּ. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, דִּמְכַסִּין רָזִין, כָּל שֶׁכֵּן רָזִין עִלָּאִין דְּקוּדְשָׁא בְּרִיךְ הוּא. (רזין עלאין דמלכא קדישא) עָלַיְיהוּ כְּתִיב, (ישעיהו ס׳:כ״א) וְעַמֵּךְ כּוּלָם צַדִיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Blessed is the portion of the righteous, of whom it is written, “but he that is of a faithful spirit conceals the matter” (Mishlei 11:13). “A faithful spirit” surely, for their spirit is pulled from a lofty sacred place, *that is, from the central column*, which is why they are considered as having “a faithful spirit.” We have explained this sign. Whoever reveals secrets is known to have a soul not from the body of the holy king, *who is Zeir Anpin, that is, the central column*. Thus, he has no secret, not coming from a place with secrets. When his soul leaves his body, it does not cleave to the king’s body, for it is not its place. Woe to that person, woe to his soul. Blessed is the portion of the righteous who conceal secrets, more so the highest secrets of the Holy One, blessed be He. It is written of them, “Your people also shall be all righteous; they shall inherit the land forever” (Yeshayahu 60:21). ###### Idra Zuta 141 [Idra Zuta 141](https://torahapp.org/share/book/Idra%20Zuta/r/141) אַנְפּוֹי, כִּתְרִין תַּקְרוֹבִין דְּבוּסְמָא. (כלהו) סַהֲדוּתָא עַל מַה דַּאֲמֵינָא, דְּהָא סַהֲדוּתָא בְּהוּ תַּלְיָא. וּבְכֹלָּא תַּלְיָא סַהֲדוּתָא. אֲבָל הָנֵי תַּקְרוֹבֵי דְּבוּסְמָא, חִוָּורָא וְסוּמָקָא, סַהֲדוּתָא לְאַבָּא וְאִימָּא. סַהֲדוּתָא לְאַחְסְנָא דְּיָרִית וְאָחִיד לוֹן. וְהָא בְּמַתְנִיתָא דִּילָן אוֹקִימְנָא, כַּמָה פָּרְסֵי בֵּין חִוָּורָא לְסוּמָקָא, וְאִתְכְּלִילָן בֵּיהּ כַּחֲדָא בְּסִטְרָא דְּחִוָּורָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The lit-up face of Zeir Anpin** *The two fleshy parts of* the face *of Zeir Anpin* are like two offerings of spices *that emit a goodly scent, which represents the upward illumination of Chochmah that is called scent. This is the meaning behind, “a man’s wisdom makes his face to shine” (Kohelet 8:1)*. They bear witness to what I have said*about Aba and Ima (as said in section 98), because the entire* testimony*regarding the identification of a face* depends on it, *on the face*; but the testimony depends on the whole*shape of the face, that is, on the forehead and the nose; as said, “identification can only be established upon seeing the face with the nose on” (Tractate Yevamot 16)*. But the two offerings of spices, which are white and red, bear witness to Aba and Ima; *that is, the brains of Chochmah and Binah in Aba and Ima shine onto the face of Zeir Anpin. They are called testimony (edut) after Eden that is Chochmah*. They bear witness to the inheritance he receives *from Aba and Ima* and holds onto them (*see Mishpatim, section 526). The two brain lobes of Chochmah and Binah are called the inheritance of Aba and Ima (as in section 67, study there).* We have explained in our Mishnah the distances between white and red. *Still*, they are included *in Zeir Anpin* as one on the white side, *that is, under the control of white that is Chesed*. ###### Idra Zuta 142 [Idra Zuta 142](https://torahapp.org/share/book/Idra%20Zuta/r/142) כַּד אִתְנְהִיר מִנְהִירוּ דְּחִוָּורָא דְּעַתִּיקָא, חַפְיָּיא הַהוּא חִוָּורָא עַל סוּמָקָא. וְכֻלְּהוּ בִּנְהִירוּ אִשְׁתְּכַח. וּכְדֵין כְּתִיב, (במדבר ו׳:כ״ה) יָאֵר יְיָ' פָּנָיו אֵלֶיךָ. וְכַד חַיָּיבִין סַגִיאִין, תַּלְיָין דִּינִין בְּעָלְמָא, אִשְׁתְּכָחַת סְגִירוּתָא בְּכֹלָּא (ס"א בעלמא). וְסוּמָקָא אִתְפְּשַׁט בְּאַנְפִּין, וְחָפָא כָּל (נ"א על) חִוָּורָא. וּכְדֵין כֹּלָּא אִשְׁתְּכַח בְּדִינָא. וּכְדֵין כְּתִיב (תהילים ל״ד:י״ז) פְּנֵי יְיָ' בְּעוֹשֵׂי רָע. (בגדי קנאה כתיב (ישעיהו נ״ט:י״ז) בגדי נקם) וְכֹלָּא בְּהַאי תַּלְיָיא, וּבְגִין דָּא סַהֲדוּתָא הוּא בְּכֹלָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *When the face of Zeir Anpin* shines with the whiteness, *that is, Chesed*, of Atika, its whiteness, *which is Chesed*, covers over its redness, *which is Chochmah of the left* and everything is illuminated. Then it is written, “Hashem make his face shine upon you” (Bemidbar 6:25). When wicked people abound and judgments are hanging over the world, everything is closed, *that is, all lights are sealed and do not shine*. Redness, *which is judgment*, spreads over the face and covers the white, *which is mercy*. Everything then is in a state of judgment, and it is written, “The face of Hashem is against those who do evil” (Tehillim 34:17). Everything depends on it, which is the reason *the face* is always used for testimony. ###### Idra Zuta 143 [Idra Zuta 143](https://torahapp.org/share/book/Idra%20Zuta/r/143) כַּמָה וְכַמָּה מָארֵי תְּרִיסִין מְחַכָּאן לְהָנֵי גְּוָונֵי, מְצַפָּאן לְהָנֵי גְּוָונֵי. כַּד נְהִירִין גְּוָונֵי, כָּל עָלְמִין כֻּלְּהוּ בְּחֵדוּ. בְּזִמְנָא דְּנָהִיר חִוָּורָא, כֹּלָּא אִתְחָזוּ בְּהַהוּא גַּוְונָא. וְכַד אִתְחֲזֵי בְּסוּמָקָא כֹּלָּא הָכִי אִתְחָזוּ בְּהַהוּא גַּוְונָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Numerous shield-bearing *angels* await those *facial* colors, *the white and the red*, and expect those colors. When the colors are shining, all realms are joyous. When the white shines, everything appears wearing that color,*which is Chesed*, and when it appears red, everything appears in that color, *which is judgment*. ###### Idra Zuta 144 [Idra Zuta 144](https://torahapp.org/share/book/Idra%20Zuta/r/144) בְּאִלֵּין תַּקְרוֹבִין דְּבוּסְמָא, שַׁארִי דִּיקְנָא לְאִתְחֲזָאָה, מֵרֵישָׁא דְּאוּדְנִין, וְנָחִית וְסַלִיק בְּתַקְרוֹבָא דְּבוּסְמָא, שַׂעֲרִין אוּכָמִין דְּדִיקְנָא, בְּתִקּוּנָא יָאֶה שַׁפִּיר. כְּגִיבָּר תַּקִּיף, שַׁפִּיר. מִשְׁחָא דִּרְבוּת דְּדִיקְנָא עִלָּאָה דְּעַתִּיקָא, בְּהַאי דִּיקְנָא דִּזְעֵיר אַנְפִין אִתְחֲזֵי, וְנָהִיר. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The nine features of the beard of Zeir Anpin** The beard starts showing in front of the ears with offerings of spices, *that is, in the cheeks.* It spreads down and up the offering of spices, *that is, the face*, as the black hair of the beard, in a pleasant and beautiful adornment, like a valorous and good-looking hero. The superior ointment of the highest beard of Atika appears and shines on this beard of Zeir Anpin. ###### Idra Zuta 145 [Idra Zuta 145](https://torahapp.org/share/book/Idra%20Zuta/r/145) שַׁפִּירוּ דְּהַאי דִּיקְנָא, בְּט' תִּקּוּנִין אִשְׁתְּכַח. וְכַד מִשְׁחָא דִּרְבוּת, דִּתְלַת עֲשַׂר נְבִיעִין דְּדִיקְנָא דְּעַתִּיקָא קַדִישָׁא נָהִיר בְּהַאי דִּיקְנָא, אִשְׁתְּכָחוּ כ"ב תִּקּוּנִין. וּכְדֵין מִתְבָּרְכִין כֻּלְּהוּ. וְיִשְׂרָאֵל סָבָא מִתְבָּרְכָא בְּהַאי, וְסִימָן, (בראשית מ״ח:כ׳) בְּךָ יְבָרֵךְ יִשְׂרָאֵל. כָּל תִּקּוּנִין דְּדִיקְנָא דָּא, אוֹקִימְנָא בְּאִדָרָא קַדִישָׁא, דְּכֻלְּהוּ מִתִיקּוּנִין דְּעַתִּיקָא קַדִישָׁא אִתְּקָנוּ. וְהָכָא בָּעֵינָא לְגַלָּאָה, מַה דְּלָא אִתְגְּלֵי תַּמָּן, בְּגִין לְמֵיעַל בְּלָא כִּסּוּפָא. (הא כל תקונין דדיקנא אוקימנא דכלהו מתיקונין דדיקנא (דעתיקא) עתיקא קדישא אוקימנא באדרא קדישא) **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The beauty of the beard appears in nine features. And when the superior ointment of the thirteen founts of the beard of Atika Kadisha shines on this beard *of Zeir Anpin*, twenty-two features appear *altogether*. Everyone is then blessed *above and below*, and Israel Saba and Tevunah *that is Zeir Anpin* is blessed by it. The sign for it is, “By you (*becha*) shall Israel bless” (Bereshit 48:20), *that is, Zeir Anpin that is called Israel will bless with the Kaf-Bet (22) spelling becha attributes*. All the features of the beard were expounded upon in the Holy Gathering; they were all fashioned out of the attributes of Atika Kadisha. Here I wish to reveal that which has not been revealed there, to enter *the world to come* without shame. ###### Idra Zuta 146 [Idra Zuta 146](https://torahapp.org/share/book/Idra%20Zuta/r/146) שִׁיתָא אִינּוּן, ט' אִקְרוּן. תִּקּוּנָא קַדְמָאָה, נָפַק הַהוּא נִיצוֹצָא בּוּצִינָא דְּקַרְדִינוּתָא, וּבָטַשׁ בִּתְחוֹת שַׂעֲרָא דְּרֵישָׁא, מִתְּחוֹת קוֹצִין דְּעַל אוּדְנִין, וְנָחִית מִקַּמֵּי פִּתְחָא דְּאוּדְנִין עַד רֵישָׁא דְּפוּמָא. הָא תִּקּוּנָא דָּא מֵעַתִּיקָא קַדִישָׁא לָא אִשְׁתְּכַח, אֶלָּא כַּד נָגִיד מַזָּלָא דְּעַתִּיקָא קַדִישָׁא, וְתַלְיָיא מִנֵּיהּ הַהוּא מַבּוּעָא דְּחָכְמְתָא (חסר), כַּד אִימָּא אִתְמַשְּׁכָא וְאִתְכְּלִילַת בַּאֲוִירָא דַּכְיָא, הַהוּא חִוָּורָא נָקִיט אִימָּא (חסר), וְנִיצוֹצָא עָאלַת וְנַפְקַת, וְאִתְאֲחָד דָּא בְּדָא, וְאִתְעָבִידַת חַד תִּקּוּנָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** There are six *features* here that are called nine. The first is the emergence of a spark, a harsh luminary. It strikes underneath the head hair, below the tufts over the ears. It descends before the orifice in the ears down to the top of the mouth. This feature is not from Atika Kadisha. Instead, the fount of Chochmah flows from the stream of Mazala of Atika Kadisha, whence the fount of Chochmah originates. When Ima flows down and becomes included in the pure air, Ima takes the whiteness. The spark, *that is, the dark luminary*, enters *the pure air and becomes part of it. Afterwards*, it comes out and they join each other,*that is, it struck the tips of hair over the ears, as said. The two judgments unite* and become one feature. ###### Idra Zuta 147 [Idra Zuta 147](https://torahapp.org/share/book/Idra%20Zuta/r/147) וְכַד אִצְטְרִיךְ סַלְּקָא דָּא עַל דָּא, וְאִתְכַּסְּיָא חַד מִקַּמֵּי חֲדָא. וּבְגִין כָּךְ כֹּלָּא אִצְטְרִיךְ, חַד לְמֶעְבַּד נוּקְמִין. וְחַד לְרַחֲמָא. וְעַל הַאי תָּאִיב לְהַאי דִּיקְנָא דָּוִד מַלְכָּא, כְּמָה דְּאוֹקִימְנָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** And when it is required *to pour out Chesed or judgments*, one rises above the other and one hides itself from its neighbor. *That is, when judgments need to be bestowed, Chesed in the beard is covered and judgments are in force. When it is time to bestow Chesed, judgment in the beard hides and Chesed is in force (as said in section 150)*. Everything therefore is necessary, *both the rule of Chesed and the rule of judgment*. The purpose of one is to take revenge *against the enemies of Israel*; and one to have mercy *on Israel*. That is why King David desired this beard, as we explained *(in the Greater Gathering, section 259) that King David spoke of nine features in the verse, “Out of distress I called upon Yah” (Tehillim 118:5); study there*. ###### Idra Zuta 148 [Idra Zuta 148](https://torahapp.org/share/book/Idra%20Zuta/r/148) בְּהַאי דִּיקְנָא ט' תִּקּוּנִין אִשְׁתְּכָחוּ, שִׁיתָא רִבְוָון דְּתַלְיָין בְּהוּ, וּמִתְפַּשְּׁטִין בְּכָל גּוּפָא. וְאִלֵּין שִׁיתָּא דְּתַלְיָין, תַּלְיָין בְּשַׂעֲרֵי דִּתְחוֹת תַּקְרוּבָא דְּבוּסְמִין. תְּלַת מֵהַאי סִטְרָא, וּתְלַת מֵהַאי סִטְרָא. וּבְיָקִירוּתָא דְּדִיקְנָא, תַּלְיָין תְּלַת אַחֲרָנִין. חַד לְעֵילָּא בְּשִׂפְוָון, וּתְרֵין בְּאִינּוּן שַׂעֲרִין דְּתַלְיָין עַד טַבּוּרָא. וְכָל הָנֵי שִׁיתָּא, ג' מִכָּאן וְג' מִכָּאן, אִתְמַשְּׁכָן וְתַלְיָין כֻּלְּהוֹן, בְּאִינּוּן שַׂעְרֵי דְּתַלְיָין וּמִתְפָּשְּׁטִין בְּכָל גּוּפָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** the beard has nine features, which are six myriads *of hairs corresponding to Chesed, Gvurah, Tiferet, Netzach, Hod and Yesod* that hang from them and spread *by shining* throughout the whole body, *that is, throughout the six directions that are called body.* The six features derive from the hair under the offering of spice, *that is, below the face that is called an offering of spices (as said in section 140).* There are three features on one side *of the face* and three features on the other side *of the face – that is, Chochmah, Chesed and Netzach on the right and Binah, Gvurah and Hod on the left*. Three others derive from the preciousness of the beard, *that is, from the most visible part of the beard that beautifies the face*; one is above *the hair* over the lips and two in the hair that cascades down to the navel. *That is, the second is in the visible upper area of the entire beard. The third is in the lower portion of the beard closer to the torso. The three features correspond to the three Sfirot of the central column that are Da’at, Tiferet and Yesod. The central column – Da’at, Tiferet and Yesod – constitutes the bulk of the beard. They are the main part of the beard* because *it comprises both the right and left columns (Chochmah, Chesed and Netzach; and Binah, Gvurah and Hod)*. All six – three from each side – derive and hang down from the hair that hangs and extend throughout the body. ###### Idra Zuta 149 [Idra Zuta 149](https://torahapp.org/share/book/Idra%20Zuta/r/149) וּבְגִין דְּהָנֵי תְּלָתָא אִינּוּן בְּיָקִירוּ דְּדִיקְנָא יַתִּיר מִכֻּלְּהוּ, כְּתִיב בְּהוּ שְׁמָא קַדִישָׁא. דִּכְתִיב, (תהילים קי״ח:ה׳-ו׳) מִן הַמֵּצַר קָרָאתִי יָהּ, עָנָנִי בַמֶרְחָב יָהּ, יְיָ' לִי לֹא אִירָא. וְהָא דְּאוֹקִימְנָא בְּאִדָרָא, מִן הַמֵּצַר קָרָאתִי יָהּ, מֵאֲתָר דְּשָׁרֵי דִּיקְנָא לְאִתְפַּשְּׁטָא, דְּהוּא אֲתָר (ס"א דחיק) רָחִיק מִקַּמֵּי אוּדְנִין, שַׁפִּיר הוּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** And since the three – *Da’at, Tiferet and Yesod* – are the most dignified part of the beard, *because they adorn and beautify the face*, the holy name is written with reference to them, as written, “Out of distress I called upon Yah; *Yah answered me with liberation*. Hashem takes my part; I will not fear.” We have explained in the *Greater* Gathering *(section 266)* that “Out of distress (*metzar*) I called upon Yah,” *which is the first feature*, begins where the beard starts to spread, which is a narrow (*tzar*) area, *meaning that the hair occupies a narrow place, not a wide one*, in front of the ears. This explanation is good; *distress derives from narrow. Yet here he speaks of the hair over the lips.* ###### Idra Zuta 150 [Idra Zuta 150](https://torahapp.org/share/book/Idra%20Zuta/r/150) וּבְסִפְרָא דְּאַגַדְתָּא דְּבֵי רַב יֵיבָא סָבָא, הָכִי אָמַר וְאוֹקִים, דְּשֵׁירוּתָא דְּדִיקְנָא מֵחֶסֶד עִלָּאָה, דִּכְתִיב, (דברי הימים א כ״ט:י״א) לְךָ יְיָ' הַגְּדוּלָה וְהַגְבוּרָה וְהַתִּפְאֶרֶת וְגוֹ'. וְכֹלָּא הוּא, וְהָכִי שָׁארֵי, וְתִשְׁעָה אִתְמַשְּׁכָן וְתַלְיָין בְּדִיקְנָא, וּמִקַּמֵּי אוּדְנִין, הָכִי שָׁארֵי, וְקִיּוּמָא לָא מִתְקַיְּימִין אֶלָּא בַּאֲתָר אָחֳרָא, כְּמָה דְּאוֹקִימְנָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *He inquires further*, in the book of Aggadah of Rav Yeva Saba, he spoke and explained as follows: the beard begins *first* with the highest Chesed, as written, “Yours, Hashem, is the greatness and the power and the glory…” (I Divrei Hayamim 1:29). *Just as the Sfirot start with Chesed that is called greatness, so does the beard begin with Chesed. Yet here we say it starts with Chochmah and that it follows the path of the three columns – Chochmah, Chesed, Netzach; Binah, Gvurah, Hod; Da’at, Tiferet, Yesod. Yet the beard* includes everything, because *the beard* starts *growing* in this manner,*as Rav Yeva Saba said*. The nine features derive and hang down from the beard and in front of the ears, *as said in the Greater Gathering. But* they are only constant in another place, *that is, in the three columns, as said*, as I explained. ###### Idra Zuta 151 [Idra Zuta 151](https://torahapp.org/share/book/Idra%20Zuta/r/151) וְכַד אִצְטְרִיךְ עָלְמָא לְרַחֲמֵי, אִתְגַּלְיָיא מַזָּלָא קַדִישָׁא. וְכָל הָנֵי תִּקּוּנִין דִּבְדִּיקְנָא יַקִּירָא דִּזְעֵיר אַנְפִּין, כֻּלְּהוּ רַחֲמֵי מִשְׁתַּכְחֵי. וְכַד אִצְטְרִיךְ לְדִינָא, מִתְחַזְּיָיא דִּינָא, וּכְדֵין עַבְדִּין נוּקְמִין לְשַׂנְאֵיהוֹן דְּיִשְׂרָאֵל, לְאִינּוּן דְּעָקִין לְהוּ. כָּל יְקִירוּ דְּדִיקְנָא, בְּאִינּוּן שַׂעְרֵי דְּתַלְיָין אִינְהוּ, מִשּׁוּם דְּכֹלָּא בְּהַאי תַּלְיָין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** When the world needs mercy, holy Mazala appears, *which is the beard of Arich Anpin. Then* all the features of the precious beard of Zeir Anpin are in a state of mercy. When it needs judgment, judgment appears, and they exact vengeance against the enemies of Israel, those who bring suffering *upon Israel*. The preciousness of the beard lies in the hanging hair, *that is, the visible portions of the beard* because everything comes from them, *because it signifies Da’at, Tiferet and Yesod of the central column that comprises the whole beard, as said*. ###### Idra Zuta 152 [Idra Zuta 152](https://torahapp.org/share/book/Idra%20Zuta/r/152) כָּל הָנֵי שַׂעְרֵי דְּדִיקְנָא דִּזְעֵיר אַנְפִין, כֻּלְּהוּ קְשִׁישִׁין תַּקִּיפִין, מִשּׁוּם דְּכֻלְּהוּ אַכְפְּיָין לְדִינִין, בְּשַׁעֲתָא דְּמַזָּלָא קַדִישָׁא אִתְגְּלֵי. וְכַד בָּעָא לְאַגָחָא קְרָבָא, בְּהַאי דִּיקְנָא אִתְחֲזֵי כְּגִבָּר תַּקִּיף, מָארֵי נַצְחָן קְרָבַיָּא. וּכְדֵין מָרִיט מַאן דְּמָרִיט, וְאַגְלִישׁ מַאן דְּאַגְלִישׁ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** All the hairs of the beard of Zeir Anpin are coarse and tough because they enforce the judgments when sacred Mazala appears. When one wants to wage war, one is seen – by means of the beard – as a brave hero who is victorious in war. Then it is plucked and balded. ###### Idra Zuta 153 [Idra Zuta 153](https://torahapp.org/share/book/Idra%20Zuta/r/153) הָנֵי תִּשְׁעָה תִּקּוּנִין, אֲמָרָן מֹשֶׁה זִמְנָא תִּנְיָינָא, בְּשַׁעֲתָא דְּאִצְטְרִיךְ לְאָהַדְרָא לוֹן כֻּלְּהוּ רַחֲמֵי. דְּאַף עַל גַּב דִּתְלֵיסָר תִּקּוּנִין לָא אֲמָרָן הַשְׁתָּא, בְּכַוָּונָא תַּלְיָיא מִלְּתָא, דְּהָא לָא יֵיעוּל בְּהָנֵי תִּקּוּנִין לְאַדְכְּרָא, אֶלָּא בְּמַזָּלָא אִתְכְּוָּון, וְאַדְכַּר לֵיהּ. הֲדָא הוּא דִכְתִיב, (במדבר י״ד:י״ז) עַתָּה יִגְדַּל נָא כֹּחַ יְיָ'. מַאן כֹּחַ יְיָ'. הַהוּא דְּאִקְרֵי מַזָּלָא קַדִישָׁא, סְתִימָא דְּכָל סְתִימִין. דְּחִילָּא דָּא, וּנְהִירוּ דָּא, מִמַּזָּלָא תָּלֵי. וְכֵיוָן דְּאָמַר מֹשֶׁה דָּא, וְאַדְכַּר דָּא, וְאִתְכְּוָּון בֵּיהּ, אָמַר הָנֵי תִּשְׁעָה תִּקּוּנִין, דְּתַלְיָין בִּזְעֵיר אַנְפִּין. בְּגִין דְּיַנְהִירוּ כֻּלְּהוּ, וְלָא יִשְׁתְּכַח דִּינָא. וְעַל דָּא כֹּלָּא בְּמַזָּלָא תָּלֵי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Moshe recited the nine features a second time (in portion Shelach), when he needed to return them all to mercy. Even though he did not recite the thirteen attributes *(as in portion Tisa)*, this is a matter of intention, because it won’t do to mention these attributes *of Zeir Anpin that are not complete mercy*; but he referred to Mazala, *that is, the thirteen attributes of the beard of Arich Anpin*. And he mentioned it, as written, “and now, I pray you, let the power of Hashem be great” (Bemidbar 14:17). What is the power of Hashem? It is that which is called the most hidden holy Mazala, *that is, the beard of Arich Anpin*. This power and this light *in the beard of Zeir Anpin* derives from Mazala. And when Moshe uttered *the nine attributes of Arich Anpin* and mentioned it, *that is, Mazala that is called the power of Hashem* and concentrated on it *to draw from the thirteen features of the beard of Arich Anpin to the nine of Zeir Anpin*, he recited the nine features that derive from Zeir Anpin so they will all shine *by drawing from the thirteen of Arich Anpin* and there will be no judgment present, *because the thirteen of Arich Anpin are complete mercy.* Everything therefore depends on Mazala, *which is the beard of Arich Anpin*. ###### Idra Zuta 154 [Idra Zuta 154](https://torahapp.org/share/book/Idra%20Zuta/r/154) הַאי דִּיקְנָא כַּד שָׁרָאן שַׂעְרֵי (ס"א לאתערבא) לְאִתְעָרָא (לאתארכא), אִתְחֲזֵי כְּגִיבָּר תַּקִּיף כְּגִיבָּר מָארֵי נָצַח קְרָבִין. בְּהַאי דִּיקְנָא, נָגִיד מְשַׁח דִּרְבוּת מֵעַתִּיקָא סְתִימָאָה. כְּמָה דְאַתְּ אָמֵר, (תהילים קל״ג:ב׳) כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יוֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** When the beard hair starts to rouse, it seems like a brave hero, a hero victorious in war *to exact vengeance against the enemies of Israel (as said in section 150)*. The sacred ointment flows from the hidden Atika Kadisha, as said, “like the precious ointment upon the head, running down upon the beard, the beard of Aharon” (Tehillim 133:2), *referring to the beard of Arich Anpin*. ###### Idra Zuta 155 [Idra Zuta 155](https://torahapp.org/share/book/Idra%20Zuta/r/155) אִלֵּין שַׂעְרֵי לָא חַפְיָין עַל שִׂפְוָון, וְשִׂפְוָון כֻּלְּהוּ סוּמָקִין כְּוַורְדָא. דִּכְתִיב, (שיר השירים ה׳:י״ג) שִׂפְתוֹתָיו שׁוֹשַׁנִּים. שִׂפְוָון מְרַחְשָׁן גְּבוּרָה, מְרַחְשָׁן חָכְמְתָא. בְּאִינּוּן שִׂפְוָון תַּלְיָין טַב וּבִישׁ, חַיֵּי וּמוֹתָא. מֵאִלֵּין שִׂפְוָון תַּלְיָין מָארֵיהוֹן דְּאַתְעָרוּתָא, דְּכַד מְרַחֲשִׁין אִלֵּין שִׂפְוָון, מִתְעָרִין כֹּלָּא לְמִגְזַר (מארי) דִּינָא, בְּכָל בָּתֵּי דִּינִין, (דמדוריהון בהון, ובגין כך) דְּאִקְרוּן עִירִין. דִּכְתִיב, (דניאל ד׳:י״ד) בִּגְזֵרַת עִירִין פִּתְגָּמָא וּבְמֵאמַר וְגוֹ'. (ובמימר קדישין שאלתא) **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The mouth of Zeir Anpin** The hair *of the beard* does not cover the lips. The lips are both red as a lily, as written, “his lips like lilies” (Shir Hashirim 5:13). The lips murmur Gvurah and murmur Chochmah. Good and evil depend on these lips, life and death. Rousers derive from these lips, because when the lips murmur, they are all roused to pronounce judgment in every court of law. They are called watchers, as written, “This matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14). ###### Idra Zuta 156 [Idra Zuta 156](https://torahapp.org/share/book/Idra%20Zuta/r/156) מַאי עִיר. בְּסִפְרָא דְּאַגַדְתָּא, כְּמָה דְאַתְּ אָמֵר, (שמואל א כ״ח:ט״ז) וַיְהִי עָרֶךָ. דְּמִתְעֲרִין דִּינִין לְאִינּוּן דְּלָא אִתְרְחִימוּ לְעֵילָּא, בְּגִין כָּךְ מִתְעָרִין אִלֵּין דְּאִינּוּן מָארֵי דְּבָבוּ, (ס"א להו) (בכלהו) וְעִם כָּל דָּא בִּתְרֵי גְּוָונֵי בְּרַחֲמֵי וְדִינָא, וְעַל דָּא אִקְרוּן עִיר וְקַדִּישׁ דִּינָא וְרַחֲמֵי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *He asks*, what is a watcher (*ir*) *and answers, he explained* in the book of Aggadah that it is similar to “and become your enemy (*ar*)” (I Shmuel 28:16). For the judgments rise against those who are not beloved above; those who arise *to execute judgment* are *their* enemies. *They are therefore called watchers.* Nevertheless, *the decree is formed* in two ways – with mercy and with judgment; hence, they are called watchers and holy ones – judgment and mercy, *referring to the verse, “This matter is by the decree of the watchers, and the sentence by the word of the holy ones.” Watcher indicates judgment and holy one mercy*. ###### Idra Zuta 157 [Idra Zuta 157](https://torahapp.org/share/book/Idra%20Zuta/r/157) וּבְאִלֵּין שִׂפְוָון, אִתְחֲזֵי פּוּמָא כַּד אִתְפְּתַח. רוּחָא דְּנָפִיק מִן פּוּמָא, בֵּיהּ מִתְלַבְּשִּׁין כַּמָה אֶלֶף וְרִבְבָן. וְכַד אִתְפְּשַּׁט, מִתְלַבְּשִּׁין בֵּיהּ נְבִיאָן מְהֵימְנֵי. וְכֻלְּהוּ פֶּה יְיָ' אִקְרוּן. כַּד מִלִּין נָפְקִין מִן פּוּמָא, וּמִתְרַחֲשִׁין בְּשִׂפְוָון, מִתְנַהֲרִין לְכֻלְּהוּ תִּמְנֵי סָרֵי אַלְפִין עָלְמִין, עַד דְּמִתְקַטְּרִין כֻּלְּהוּ כַּחֲדָא, בְּתַמְנֵיסָר אוֹרְחִין וּשְׁבִילִין, דְּאִשְׁתְּמוֹדְעָן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** When the lips open, the mouth is seen and the breath coming out of the mouth envelopes many thousands and myriads. When*the breath* spreads, the faithful prophets are clad with it, all called the mouth of Hashem. When words come out of the mouth and the lips move, they illuminate all eighteen-thousand realms until they are interconnected through eighteen ways and paths that are made known. ###### Idra Zuta 158 [Idra Zuta 158](https://torahapp.org/share/book/Idra%20Zuta/r/158) וְכֹלָּא מְחַכָּאן לְפוּמָא דָּא, (בדא) בְּלִישָׁן מְמַלֵּל רַבְרְבָן בְּקִיטְרָא דְּטִיהֲרָא בְּעוּטְרָא. וְעַל דָּא כְּתִיב, (שיר השירים ה׳:ט״ז) חִכּוֹ מַמְתַּקִּים, מַמְתַּקִּים וַדַּאי. מַאי חִכּוֹ. כְּמָה דְאַתְּ אָמֵר, (איוב ל״ד:ג׳) וְחֵיךְ יִטְעַם לֶאֱכוֹל. וְכֻלּוֹ מַחֲמַדִּים, אֵשׁ וּמַיִם. אֶשָּׁא וּמַיָיא מִתְתַּקְנָן, (ס"א מתדבקין ויאן) יָאָן בְּצִיּיוּרוֹי, (בציורוי) דְּהָא גְּוָונֵי מִתְחַבְּרָן כַּחֲדָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Everyone is waiting for this mouth with a tongue speaking great words. *The tongue is the central column that unites the two columns that are the two lips* with a crowning bright knot*, that is, with a knot and union of the lights with the central column. It crowns them and makes them bright; for the tongue that is the central column makes clear the lights in the two columns in the lips and completes them.* It is written of this, “His mouth is most sweet” (Shir Hashirim 5:15), *surely, after the central column combined them with each other*. His mouth is similar to, “the palate tastes food” (Iyov 24:3): *after the inclusion of right and left, they become good and flavorful.* “…and he is altogether lovely” (Shir Hashirim 5:15) *refers to the two columns, left and right, that are called* fire and water. Fire and water are beautiful, *lovely* and well fashioned, *that is, they are lovely to behold*, since the colors *red and white, which are left and right*, are joined together, *that is, beauty appears only from the blending of white and red together*. ###### Idra Zuta 159 [Idra Zuta 159](https://torahapp.org/share/book/Idra%20Zuta/r/159) חִכּוֹ, בְּאַתְוָון רְשִׁימָן, דְּמִתְגַּלְּפָן בְּעִטְרוֹי גְּלִידִין (גליפין) אחה"ע בַּגָּרוֹן. א', דְּטָרִיד מַלְכִּין, (דניאל ב׳:כ״א) וּמְהַעְדֵּא מַלְכִּין, וּמְהָקֵם מַלְכִּין. ח', דְּטָרִיד וְנָחִית, וְסָלִיק וְעָטִיר, כָּבִישׁ בְּאֶשָּׁא גָּלִיף בְּרוּחָא. ה' יְנִיקָה דְּאִימָא, סָטִיר לְנוּקְבָּא, אִתְפְּשַּׁט לְנוּקְבָּא רַבָּא, בְּתִיאוּבְתָא דְּקַרְתָּא קַדִּישָׁא, (עד דמתקטרי) מִתְקַטְּרֵי אַתְרִין דָּא בְּדָא. כְּמָה דְאַתְּ אָמֵר, (שיר השירים ד׳:ו׳) הַר הַמּוֹר גִּבְעַת הַלְּבוֹנָה. ע' טִיהֲרָא דְּטִיפְסָא, גְּלִיפָא בְּטִיפְסָא, רְהִיטִין דַּעֲנָפִין מִתְאַחֲדָן, לְסִטְרוֹי לְרוּחִין גְּלִיפִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Aleph, Chet, Hei, Ayin – Gimel, Yud, Caf, Kof** “His mouth *is most sweet*” due to the imprinted letters that are engraved on it with their crowns. *The sweetness in the palate comes from letters engraved on it according to the sequence of the three columns and the receiving Malchut. This sequence crowns them. The letters* Aleph, Chet, Hei, Ayin are engraved on the throat, *each with three columns. The three columns in* the Aleph, *its right column*, drives away kings; *the left column* removes kings *from their kingship, the central column* upholds kings. *Of the three columns in* the Chet, *its right column* drives away and descends; *the left column* ascends and crowns; *the central column* vanquishes with fire and engraves with wind. *The three columns in* the Hei*are* receiving from Ima,*that is, out of what the Female receives from Ima. The central column of Ima* strikes the Female; *from the left column of Ima, the Female* extends into a large Female, *that is, she receives from it the maturity of the left column. The central column of Ima lies* in the desire of the holy city *for Chassadim that makes it unite with the central column*. The places *of right and left* are interconnected as said, “the mountain of myrrh and to the hill of frankincense” (Shir Hashirim 4:6). *Of the three columns of* the Ayin, *its right column is* the brightness in the form of the level; *its left column is* the engraving in the form of the level; *the central column* is the stretching branches that join the engraved spirits at their sides. ###### Idra Zuta 160 [Idra Zuta 160](https://torahapp.org/share/book/Idra%20Zuta/r/160) וְהָא בְּרָזֵי דְּאַתְוָון דִּשְׁלֹמֹה מַלְכָּא, אִתְעַטָּרוּ אִלֵּין אַתְוָון ד', בד' גיכ"ק בַּחֵיךְ כְּמָה דְאַתְּ אָמֵר וְחֵיךְ יִטְעַם לֶאֱכוֹל, (איוב ו׳:ו׳) הֲיֵאָכֵל תָּפֵל מִבְּלִי מֶלַח וְגוֹ'. וּכְתִיב (ישעיהו ל״ב:י״ז) וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם. (תהילים י״ט:י׳-י״א) הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים וְגוֹ'. מְתוּקִים וַדַּאי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** In the Secrets of Letters of King Shelomo, *he says that* the four letters *Aleph, Chet, Hei and Ayin* were crowned with the four *letters* Gimel, Yud, Caf and Kof in the palate *(as said in Mishpatim, section 532). Therefore, there is an allusion to three columns in the palate as well,* as said, “the palate tastes food” (Iyov 34:2) *referring to the right column*; “Can that which is unsavory be eaten without salt?” (Ibid. 6:6) *referring to the left column that we must not enjoy before it unites with the right, like the “unsavory without salt.”* The verse, “And the work of righteousness shall be peace” (Yeshayahu 32:17) *is the central column that unites and makes peace between the two columns, right and left*. “More to be desired are they than gold, even much fine gold; sweeter” (Tehillim 19:11) *refers to Malchut that receives the abundance of the three columns* that are surely sweet. ###### Idra Zuta 161 [Idra Zuta 161](https://torahapp.org/share/book/Idra%20Zuta/r/161) דָּוִד מַלְכָּא אָמַר, גַּם עַבְדְךָ נִזְהָר בָּהֶם וְגוֹ'. אַסְהַדְנָא עָלַי דְּכָל יוֹמָאי אִזְדְּהַרְנָא בְּהוּ, דְּלָא לְאַטְעָאָה בְּהוּ, בַּר יוֹמָא חַד דְּעָטִירְנָא עִטְרֵי מַלְכָּא, בִּמְעַרְתָּא דְּמֵרוֹנְיָא, וַחֲמֵינָא בּוּצִינָא דְּאֶשָּׁא מִתְלַהֲטָא אַפּוּתְיָא דְּמֵרוֹנְיָא (נ"א דמערתא), וְאִזְדַּעֲזַעְנָא. מֵהַהוּא יוֹמָא אִזְדָּהַרְנָא בְּדַעְתָּאי בְּהוּ, וְלָא שָׁבִיקְנָא לוֹן כָּל יוֹמָאי. זַכָּאָה חוּלָקֵיהּ מַאן דְּאִזְדְּהַר בִּמְתִּיקָא דְּמַלְכָּא, וְטָעִים בְּהוּ כִּדְקַחֲזֵי. עַל דָּא כְּתִיב, (תהילים ל״ד:ט׳) טַעֲמוּ וּרְאוּ כִּי טוֹב יְיָ' וְגוֹ'. וּכְתִיב (משלי ט׳:ה׳) לְכוּ לַחֲמוּ בְּלַחְמִי וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** King David, *following the verse*, *“More to be desired are they than gold, even much fine gold; sweeter” that alludes to the three columns’ outpour of sweetness and preciousness,* concludes*with,* “Moreover by them is your servant warned…” (Ibid.), *that is, he was careful not to receive from the left column without the right. Rabbi Shimon concludes with,* I testify that all my life I have been careful by them, *the three columns*, not to make the mistake*of receiving from the left column on its own*, except on one day. I was making crowns for the king in the cave of Meron,*he did not make sure the left would be incorporated with the right*, and I saw a flame of burning fire across the cave. *That is, he saw the judgments of the left column without the right, which is burning fire*, and I was shaken. Since that day I am consciously careful by them, *to receive only from the three columns together*, and I have not abandoned them all my life. Blessed is the portion of he who is warned by the king’s sweetmeats and properly tastes them. It is written of this, “O taste and see that Hashem is good” (Tehillim 34:9) and “Come, eat of my bread…” (Mishlei 9:5). ###### Idra Zuta 162 [Idra Zuta 162](https://torahapp.org/share/book/Idra%20Zuta/r/162) אִתְפְּשַׁט דְּכוּרָא בְּדַעַת, וְאִתְמַלְּיָין אַכְסַדְרִין וְאִדָּרִין, מֵרֵישָׁא דְּגוּלְגַּלְתָּא שָׁרֵי, וְאִתְפְּשַׁט בְּכָל גּוּפָא, מְחַדוֹי וּדְרוֹעוֹי וּבְכֹלָּא. מֵאֲחוֹרוֹי, אִתְדְּבַק נִיצוֹצָא דְּבוּצִינָא דְּקַרְדִּינוּתָא, וְלַהֲטָא וְאַפִּיק גֻּלְגַּלְתָּא חֲדָא, סְתִימָא מִכָּל סִטְרוֹי, וּנְהִירוּ (ס"א ונחיתו) דִּתְרֵי מוֹחֵי גְּלִיפָן בָּהּ, וְאִתְדַּבְּקַת בְּסִטְרוֹי דִּדְכוּרָא. בְּגִין כַּךְ אִתְקְרֵי (שיר השירים ה׳:ב׳) יוֹנָתִי תַמָּתִי, אַל תִּקְרֵי תַמָּתִי אֶלָּא תְאוֹמָתִי וַדַּאי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Construction of the back of the Female of Zeir Anpin** The Male*that is Zeir Anpin* expanded in his brain of Da’at, and parlors and chambers were filled.*They are Netzach, Hod, Yesod and Chesed, Gvurah and Tiferet. Da’at* begins at the top of the head and expands throughout the body – the chest, arms, and its entirety. A spark of the dark light, *which is the illumination of the left column of Binah*, became attached behind it and was ablaze, producing a single skull that is sealed from every direction; the illumination of the two brain lobes *of Chochmah and Binah* is engraved on it and is attached to the male side *from behind*. It is therefore called, “my dove, my undefiled (*tamati*)” (Shir Hashirim 5:2). Do not read *tamati* but surely *te’omati* (my female twin). ###### Idra Zuta 163 [Idra Zuta 163](https://torahapp.org/share/book/Idra%20Zuta/r/163) שַׂעֲרוֹי דְּנוּקְבָּא כְּלִילָן בֵּיהּ גְּוָונֵי (ס"א גווני בגו גווני), כְּדִכְתִיב, (שיר השירים ז׳:ו׳) וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן. אִתְקְטַר גְּבוּרָה בַּחֲמֵשׁ גְּבוּרָאן, וְאִתְפַּשְּׁטַת נוּקְבָּא בְּסִטְרָהָא, וְאִתְדַּבְּקַת בְּסִטְרוֹי דִּדְכוּרָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The hairs of the Female *that is Malchut* include the colors *white, red, and green that is called purple*, as said, “and the hair of your head like purple” (Ibid. 7:7). Gvurah *that is the left part of Da’at that fell into her body,* was connected to five Gvurot, *meaning that is spread throughout the ten Sfirot of her body – Keter, Chochmah, Tiferet, Netzach and Hod*. From her aspect *of Gvurah*, Malchut spreads and cleaves to the side of the Male *that is Zeir Anpin, that is, she cleaved to his back (as said in the Greater Gathering, section 305; study there well.)* ###### Idra Zuta 164 [Idra Zuta 164](https://torahapp.org/share/book/Idra%20Zuta/r/164) עַד דְּאִתְפָּרְשָׁא מִסִּטְרוֹי. וְאָתִיאַת לְאִתְחַבְּרָא עִמֵּיהּ אַפִּין בְּאַפִּין. וְכַד מִתְחַבְּרָן מִתְחַזְיָין חַד גּוּפָא מַמָּשׁ. מֵהָכָא אוֹלִיפְנָא, דְּכַר בִּלְחוֹדוֹי, אִתְחֲזֵי פְּלַג גּוּפָא, וְכֻלְּהוּ (וכלא איהו) רַחֲמֵי. וְכַךְ נוּקְבָּא. וְכַד מִתְחַבְּרָן כַּחֲדָא, אִתְחֲזֵי כֹּלָּא חַד גּוּפָא מַמָּשׁ, וְהָכִי הוּא. אוּף הָכָא, כַּד דְּכַר אִתְחַבָּר בְּנוּקְבָּא, כֹּלָּא הוּא חַד גּוּפָא, וְעָלְמִין כֻּלְּהוּ בְּחֵידוּ, דְּהָא כֻּלְּהוּ מִגּוּפָא שְׁלִים מִתְבָּרְכָן. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **Construction of the Female of Zeir Anpin to be face to face** *Malchut* was then separated from the side *of Zeir Anpin by sawing (as explained in the Greater Gathering, section 324)*, and she came to join him face to face. When they are joined, they seem a veritable single body, *because originally, they are the right and left of a single level. Even though they were separated and constructed as two levels, they rejoin as a single body, the right and left of a single level.* We have learned from this *regarding people’s souls* that the male by himself seem like half a body, *that is, the right part of the soul* that is wholly Chesed. The female *of the soul* as well *is the left portion and is wholly Gvurah.* When they join, it all seems like a single body, *because the two halves join into one*. And this is *truly* so. Here too, the Male *that is Zeir Anpin* unites with Malchut, it is all one body. All the worlds are then in a state of joy because they are blessed by a whole body. *This is the second stage of Malchut, explained above*. ###### Idra Zuta 165 [Idra Zuta 165](https://torahapp.org/share/book/Idra%20Zuta/r/165) וְהַיְינוּ רָזָא, (שמות כ׳:י״א) עַל כֵּן בֵּרַךְ יְיָ' אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ. דְּהָא אִשְׁתְּכַח כֹּלָּא בְּחַד גּוּפָא שְׁלִים, דְּהָא מַטְרוֹנִיתָא אִתְדַבְּקַת בְּמַלְכָּא, וְאִשְׁתְּכַח גּוּפָא חַד. וְעַל כֵּן בִּרְכָאן מִשְׁתַּכְּחִין בְּהַאי יוֹמָא. וּמֵהָכָא, מַאן דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא, אִקְרֵי פְּלַג גּוּפָא, וְלֵית בִּרְכָתָא שַׁרְיָא בְּמִלָּה פְּגִימָא וַחֲסֵירָא, אֶלָּא בַּאֲתָר שְׁלִים, בְּמִלָּה שְׁלִים, וְלָא בְּפַלְגּוּת מִלָּה, וּפַלְגּוּת מִלָּה לָא אִתְקְיָים לְעָלְמִין, וְלָא אִתְבָּרְכָן לְעָלְמִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** This is the meaning behind *the verse*, “therefore Hashem blessed the Shabbat day and hallowed it” (Shemot 20:11). Everything is then *influenced by* a single whole body, because Malchut cleaves to the king *on Shabbat,* so they are one body. Blessings therefore abide on that day. From this we *deduce* that whoever is not in a state of male and female is considered half a body, and no blessings resides over something damaged and lacking but on a whole place, something whole, not on half a thing; and half a thing cannot endure and is never blessed. ###### Idra Zuta 166 [Idra Zuta 166](https://torahapp.org/share/book/Idra%20Zuta/r/166) נוֹי דְּנוּקְבָּא, כֹּלָּא מִנּוֹי דִּדְכוּרָא הוּא. וְהָא אוֹקִימְנָא מִלֵּי, וְאִשְׁתְּמוֹדְעָן בֵּינֵי חַבְרַיָיא. מֵהַאי נוּקְבָּא מִתְאַחֲדָן כָּל אִינּוּן דִּלְתַתָּא. מִנָּהּ יַנְקִין, וּבָהּ תָּבִין, וְהִיא אִתְקְרִיאַת אֵם לְכֻלְּהוּ. כְּמָה דְּאַחֲרָא אֵם לְגוּפָא, וְכָל גּוּפָא מִנָּהּ (ס"א לגנתא וכל גנתא מנה) יַנְקָא. כַּךְ הַאי אֵם לְכֻלְּהוּ אַחֲרָנִין דִּלְתַתָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The beauty of the female is entirely derived from the beauty of the male. We have already explained these matters and they are known among the companions. All those below *in the three realms of Briah, Yetzirah and Asiyah* are united by the Female, *Malchut*; they are fed by her and return to her, *because Malchut is the root of all three realms under Atzilut (as said in the Greater Gathering section 324).* She is called the mother of all. Just as the other one, *Binah*, is the mother of the body, *which is Zeir Anpin that is called body*, and the entire body receives from it, *from Binah*; so is this *Malchut* a mother for all the others below, *in Briah, Yetzirah and Asiyah*. ###### Idra Zuta 167 [Idra Zuta 167](https://torahapp.org/share/book/Idra%20Zuta/r/167) כְּתִיב, (משלי ז׳:ד׳) אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ. אִית חָכְמָה וְאִית חָכְמָה, וְהַאי נוּקְבָּא, אִתְקְרֵי חָכְמָה זְעֵירָא לְגַבֵּי אַחֲרָא וְעַל דָּא כְּתִיב, (שיר השירים ח׳:ח׳) אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ וְגוֹ'. דְּהָא דָּא בְּגָלוּתָא אִתְמְשַׁךְ. אָחוֹת לָנוּ קְטַנָּה, וַדַּאי קְטַנָּה אִתְחֲזֵי אֲבָל רַבְרְבָא הִיא, וְסָגִּיאָה הִיא, דְּהָא הִיא שְׁלִימוּ דְּנָטִיל מִכֹּלָּא. כְּמָה דִּכְתִּיב, (שם) אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת. וְשָׁדַי, דְּהָא מַלְיָין אִינּוּן לְיַנְקָא לְכֹלָּא. כַּמִּגְדָּלוֹת, דְּאִינּוּן נַהֲרִין רַבְרְבִין דְּנַפְקוּ מֵאִימָּא עִלָּאָה. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** It is written, “Say to wisdom, You are my sister” (Mishlei 7:4). There is Chochmah, and then there is Chochmah. *That is, upper Chochmah that is Aba and Ima and lower Chochmah that is Malchut.* This Female, *which is Malchut*, is called the lesser Chochmah in relation to the other, *which is the highest Chochmah*. It is therefore written, “We have a little sister, and she has no breasts” (Shir Hashirim 8:8). This *Chochmah* was carried into exile *and therefore has no breasts to extend abundance to Israel*. “We have a little sister”: she surely seems little *while in exile*; but she is great and multitudinous, being the wholeness that receives from all *the Sfirot, when Israel dwell in their own land,* as written, “I was a wall, and my breasts were like towers” (Ibid. 10), that is, they are full to suckle everyone. They are as towers that are the great rivers that originate in the highest Ima *that are called towers*. ###### Idra Zuta 168 [Idra Zuta 168](https://torahapp.org/share/book/Idra%20Zuta/r/168) תּוּ אִתְפְּשַׁט דְּכוּרָא בִּימִינָא וּשְׂמָאלָא, בְּיָרוּתָא דְּאַחֲסָנָא. וְכַד גְּוָונֵי אִתְחַבְּרוּ, אִקְרֵי תִּפְאֶרֶת. וְאִתְתְּקַּן כָּל גּוּפָא, וְאִתְעָבִיד אִילָנָא רַבְרְבָא, וְתַקִּיף, שַׁפִּיר וְיָאֶה, (דניאל ד׳:ט׳) תְּחוֹתוֹהִי תַּטְלֵל חֵיוַת בָּרָא, וּבְעַנְפּוֹהִי יְדוּרוֹן עוֹפֵי שְׁמַיָא, וּמָזוֹן לְכֹלָּא בֵּיהּ. דְּרוֹעוֹי יְמִינָא וּשְׂמָאלָא. בִּימִינָא חַיִּים וָחֶסֶד, בִּשְׂמָאלָא מִיתָה וּגְבוּרָה. מֵעוֹי, אִתְתָּקַּן בְּדַעַת, וְאִתְמַלְיָין כָּל אַכְסַדְרִין וְאִדָּרִין, כְּמָה דַּאֲמֵינָא, דִּכְתִּיב, (משלי כ״ד:ד׳) וּבְדַעַת חֲדָרִים יִמָּלְאוּ. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The first three Sfirot of light; and Netzach, Hod and Yesod of the vessels of Chayah of Zeir Anpin** The Male, *which is Zeir Anpin*, expanded further to right and left of the property of the inheritance, *that is, to Chochmah and Binah that are called the bequeathal of Aba and Ima (as said in section 67); Chochmah extended into Chesed and Binah into Gvurah*. And when the colors – *white from the right and red from the left* – join *in the central column*, it is called Tiferet and the entire body reached equilibrium. A large, strong, handsome, and comely tree is formed, under which the animals of the field, *which are the hosts of Briah*, roam. The fowl of the sky perch on its branches, *they are the hosts of Yetzirah*, and it has food for everyone. Its branches are right and left, *which are Chesed and Gvurah*. Life and Chesed *are extended* from the right, and death and Gvurah *are extended* from the left. Its innards are made whole with Da’at and fill all parlors and chambers *that are Netzach, Hod and Yesod, and Chesed, Gvurah and Tiferet*, as I said *(above in section 161)*, as written, “and by knowledge are the chambers filled” (Mishlei 24:4). *This expansion signifies the first three Sfirot of the light of Chayah of Zeir Anpin*. ###### Idra Zuta 169 [Idra Zuta 169](https://torahapp.org/share/book/Idra%20Zuta/r/169) תּוּ אִתְפְּשָׁט גּוּפָא, בִּתְרֵין שׁוֹקִין. וּמִתְאַחֲדָן בֵּינַיְיהוּ תְּרֵין כּוּלְיָין, וּתְרֵין בֵּיעֵי דִּדְכוּרָא. דְּכָל מִשְׁחָא וּרְבוּת וְחֵילָא (דדכורא) דְּכָל גּוּפָא, בְּהוּ אִתְכְּנַשׁ, דְּכָל חַיָּילִין דְּנָפִיק, מִנְּהוֹן נָפְקִין. וְשַׁרְיָין כֹּלָּא בְּפוּם אַמָּה. וּבְגִין כָּךְ אִקְרוּן צְבָאוֹת, (דכל גופא, בהו אתכנש, ושריין כלא בפום אמה. ובגין כך אקרון צבאות, דכל חיילין (דנפקי) דנפיק, מנהון נפקי) וְאִינּוּן נֶצַח וְהוֹד. תִּפְאֶרֶת, יְדוָֹ"ד. נֶצַח וְהוֹד, צְבָאוֹת. וּבְגִין כָּךְ יְדוָֹ"ד צְבָאוֹת. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The body expanded further into the two legs, *Netzach and Hod*, with the two kidneys and two testicles of the male between them. *They are the inner Netzach and Hod. Liquid refuse flows out from the kidneys to the external forces and semen flows for souls from the testicles.* All the oil and greatness and the strength of the entire body gathers in the *two testicles*, for all the hosts going out *to Briah, Yetzirah and Asiyah* originate from them. They all rest at the mouth of Yesod. Therefore, they are called hosts and they are Netzach and Hod. Tiferet *is called* Hashem, and Netzach and Hod are called hosts. Hence, *they are mentioned together in the verse*, “Hashem of hosts.” *This expansion is at the level of Netzach and Hod of the vessels for the light of Chayah of Zeir Anpin.* ###### Idra Zuta 170 [Idra Zuta 170](https://torahapp.org/share/book/Idra%20Zuta/r/170) אַמָּה דִּדְכוּרָא, סִיּוּמָא (נ"א כסותא) דְּכָל גּוּפָא, וְאִקְרֵי יְסוֹד. וְדָא הוּא דַּרְגָּא דִּמְבַסֵּם לְנוּקְבָּא. וְכָל תִּיאוּבְתָּא דִּדְכוּרָא לְגַבֵּי נוּקְבָּא, בְּהַאי יְסוֹד עַיִּיל לְנוּקְבָּא, לְאֲתָר דְּאִקְרֵי צִיּוֹן. דְּהָתָם הוּא אֲתָר כְּסוּתָא דְּנוּקְבָּא, כְּבֵית רֶחֶם לְאִתְּתָא. וּבְגִין כָּךְ, יְיָ' צְבָאוֹת אִקְרֵי יְסוֹד. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The male member is the ending of the entire torso and is called Yesod. This level perfumes Malchut. The entire desire of the Male, *which is Zeir Anpin*, for Malchut *is in it*. With Yesod he penetrates Malchut, the place that is called Zion, where Malchut is covered like a woman’s womb. Yesod is therefore called Hashem of hosts. *This expansion signifies Yesod of the vessels for the light of Chayah of Zeir Anpin, which is capable of begetting souls.* ###### Idra Zuta 171 [Idra Zuta 171](https://torahapp.org/share/book/Idra%20Zuta/r/171) כְּתִיב (תהילים קל״ב:י״ג) כִּי בָּחַר יְיָ' בְּצִיּוֹן אִוָהּ לְמוֹשָׁב לוֹ. כַּד אִתְפָּרְשַׁת מַטְרוֹנִיתָא, וְאִתְחֲבְּרַת בְּמַלְכָּא אַנְפִּין בְּאַנְפִּין, בְּמַעֲלֵי שַׁבְּתָא. אִתְעָבִיד כֹּלָּא חַד גּוּפָא, וּכְדֵין יָתִיב קוּדְשָׁא בְּרִיךְ הוּא בְּכוּרְסְיֵיהּ. וְאִקְרֵי כֹּלָּא שְׁמָא שְׁלִים, שְׁמָא קַדִּישָׁא, בְּרִיךְ שְׁמֵיהּ לְעָלַם לְעָלְמֵי עָלְמִין. כָּל אִלֵּין מִלִּין סְלִיקְנָא עַד יוֹמָא דָּא, דְּאִתְעַטָּר בְּהוּ לְעָלְמָא דְּאָתֵי, וְהַשְׁתָּא אִתְגַּלְיָין הָכָא, זַכָּאָה חוּלָקִי. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The face-to-face union of the Male and the Female** *After explaining the construction of the first three Sfirot of lights; and Netzach, Hod and Yesod of vessels of Zeir Anpin, which makes him capable of begetting souls, he explains the face-to-face union of the Male and the Female and says*, it is written, “For Hashem has chosen Zion; he has desired it for his habitation” (Tehillim 132:13). This happens after Malchut has separated *from being attached to the back* and joined the king face to face *(as said in section 163)* on Shabbat eve *(section 164)*. Everything becomes a single body *(as said there)*. Then the Holy One, blessed be He, is seated on his throne and everything is called a whole name, a holy name, blessed be his name forever and ever. I have brought up all these matters on this day, so it would be crowned with them in the world to come. Now that they have been revealed here, blessed is my portion *with them*. ###### Idra Zuta 172 [Idra Zuta 172](https://torahapp.org/share/book/Idra%20Zuta/r/172) הַאי מַטְרוֹנִיתָא, כַּד אִתְחַבְּרַת עִם מַלְכָּא, כָּל עָלְמִין מִתְבָּרְכָן, וְאִשְׁתְּכָחוּ בְּחֶדְוָותָא דְּכֹלָּא. כְּמָה דִּדְכוּרָא כָּלִיל בִּתְלָתָא, וְשֵׁירוּתָא בִּתְלָתָא. כַּךְ כֹּלָּא הָכִי, וְסִיּוּמָא דְּכָל גּוּפָא הָכִי, וּמַטְרוֹנִיתָא לָא מִתְבָּרְכָא, אֶלָּא בִּכְלָלָא דִּתְלָתָא אִלֵּין, דְּאִינּוּן נֶצַח הוֹד יְסוֹד, וּמִתְבַּסְּמָא וּמִתְבָּרְכָא בַּאֲתָר דְּאִקְרֵי קֹדֶשׁ הַקֳּדָשִׁים דִּלְתַתָּא. דִּכְתִּיב, (תהילים קל״ג:ג׳) כִּי שָׁם צִוָּה יְיָ' אֶת הַבְּרָכָה. דְּהָא תְּרֵין דַּרְגִּין אִינּוּן לְעֵילָּא וְתַתָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** When this queen unites with the king, all realms are blessed and are in complete joy. Just as the Male comprises three columns and the beginning is in three – *Chochmah, Binah and Da’at* – so is everything. *Even the body is composed of three – Chesed, Gvurah, Tiferet* – so is the ending of the torso – *which is Netzach, Hod and Yesod*. The queen is blessed only through the inclusion of the three, Netzach, Hod and Yesod; *for her root in Zeir Anpin begins at the chest, so she only attains from the chest of Zeir Anpin down.* She is perfumed and blessed from the place called the lower Holy of Holies, *which is Yesod. Arich Anpin, and Aba and Ima, are called the upper Holy of Holies while Yesod of Malchut is called the lower Holy of Holies*; as written, “for there Hashem has commanded the blessing” (Tehillim 133:3), *referring to Zion that is called Holy of Holies*. There are two levels, above and below, *Zion and Jerusalem. Yesod of Malchut is called Zion and Malchut of Malchut is called Jerusalem; and Zion is called the Holy of Holies.* ###### Idra Zuta 173 [Idra Zuta 173](https://torahapp.org/share/book/Idra%20Zuta/r/173) וּבְגִין כָּךְ לֵית רְשׁוּתָא לְמֵיעַל תַּמָּן, בַּר כַּהֲנָא רַבָּא, דְּאָתֵי מִן סִטְרָא דְּחֶסֶד. בְּגִין דְּלָא עַיִּיל לְהַהוּא אֲתָר דִּלְעֵילָּא, אֶלָּא הַהוּא דְּאִקְרֵי חֶסֶד, וְעַיִּיל בַּקֹּדֶשׁ הַקֳּדָשִׁים, וּמִתְבַּסְּמַת נוּקְבָּא. וּמִתְבָּרְכָא הַאי קֹדֶשׁ הַקֳּדָשִׁים בְּגוֹ לְגוֹ, אֲתָר דְּאִקְרֵי צִיּוֹן. צִיּוֹן וִיְרוּשָׁלַם, תְּרֵין דַּרְגִּין אִינּוּן, חַד רַחֲמֵי, וְחַד דִּינָא. צִיּוֹן, דִּכְתִּיב, (ישעיהו א׳:כ״ז) צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה. יְרוּשְׁלֵים, דִּכְתִּיב, (ישעיהו א׳:כ״ז) צֶדֶק יָלִין בָּהּ כְּמָה דְּאוֹקִימְנָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** *In this world* therefore only the High Priest. who is from the side of Chesed, is allowed to enter the Holy of Holies, because none enters that most high place, *that is, Yesod of Malchut that is called Zion*, except for that which is called Chesed *of Zeir Anpin that is the level of the High Priest* who enters the Holy of Holies. Malchut is then perfumed, and the Holy of Holies is blessed within, *that is*,** the place that is called Zion. Zion and Jerusalem are two levels, one is mercy, and one is judgment. Zion *is mercy*, as written, “Zion shall be redeemed with justice” (Yeshayahu 1:27), *justice being mercy*. Jerusalem *is judgment*, as written, “righteousness lodged in it” (Ibid. 21), *righteousness being judgment*, as we have explained. ###### Idra Zuta 174 [Idra Zuta 174](https://torahapp.org/share/book/Idra%20Zuta/r/174) וְכָל תִּיאוּבְתָּא דִּדְכוּרָא לְגַבֵּי נוּקְבָּא, הָכָא הוּא, וְקָרֵינָן לְהוּ בְּרָכָה, דְּמִתַּמָּן נַפְקֵי בִּרְכָּן לְכֻלְּהוּ עָלְמִין, וְכֻלְּהוּ מִתְבָּרְכָן. הַאי אֲתָר אִקְרֵי קֹדֶשׁ. וְכָל קֳדָשִׁים דִּדְכוּרָא עַיְילִין תַּמָּן, בְּהַהוּא דַּרְגָּא דַּאֲמֵינָא, וְכֻלְּהוּ אַתְיָין מֵרֵישָׁא עִלָּאָה דְּגוּלְגַּלְתָּא דִּדְכוּרָא, מִסִּטְרָא דְּמוֹחֵי עִלָּאֵי, דְּשַׁרְיָין בֵּיהּ, וְנָגִיד הַהִיא בְּרָכָה בְּכָל שַׁיְיפֵי גּוּפָא, עַד אִינּוּן דְּאִקְרוּן צְבָאוֹת. וְכָל הַהוּא נְגִידוּ דְּאִתְנְגִיד מִכָּל גּוּפָא, מִתְכַּנְּשֵׁי תַּמָּן, וְעַל דָּא אִקְרוּן צְבָאוֹת, דְּכָל צְבָאוֹת דְּעִלָּאִין וְתַתָּאִין תַּמָּן נָפְקִין. וְהַהוּא נְגִידוּ בָּתַר דְּאִתְכְּנִישׁ, תַּמָּן שַׁרְיָין לֵיהּ בְּהַהוּא יְסוֹד קַדִּישָׁא, כֹּלָּא חִוָּורָא, בְּגִין כָּךְ אִקְרֵי חֶסֶד. וְהַהוּא חֶסֶד עַיִּיל לְקֹדֶשׁ הַקֳּדָשִׁים, דִּכְתִּיב (תהילים קל״ג:ג׳) כִּי שָׁם צִוָּה יְיָ' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** The entire desire of the Male *that is Zeir Anpin* for the Female lies here *in Zion*. It is called a blessing, since blessings come out from there to all the realms and everyone is blessed. This place, *Zion*, is called holy. And all the holies, *that is, the holy lights* of the Male, *which is Zeir Anpin*, penetrate there the level I spoke of, *namely, Zion*. And they all come from the top of the head of the male skull, *that is, from the first three Sfirot of Chayah of Zeir Anpin*, from the part of the highest brains that reside in it. And that blessing flows from *the brain lobes* to all body parts *that are Chesed, Gvurah and Tiferet* down to those called hosts *that are Netzach and Hod.* All the abundance that flows from the entire torso is gathered there *in Netzach and Hod*, which is why they are called hosts: all the higher and lower hosts *in the three realms of Briah, Yetzirah and Asiyah* derive from *Netzach and Hod*. They place it in the holy Yesod, which is wholly white, which is why it is called Chesed. And that Chesed enters the Holy of Holies as written, “for there Hashem has commanded the blessing, even light for evermore.” ###### Idra Zuta 175 [Idra Zuta 175](https://torahapp.org/share/book/Idra%20Zuta/r/175) אָמַר רִבִּי אַבָּא, לָא סִיֵּים בּוּצִינָא קַדִּישָׁא לְמֵימַר חַיִּים, עַד דְּאִשְׁתְּכָכוּ מִלּוֹי, וַאֲנָא כָּתַבְנָא, סָבַרְנָא לְמִכְתַּב טְפֵי, וְלָא שְׁמַעְנָא. וְלָא זָקִיפְנָא רֵישָׁא, דִּנְהוֹרָא הֲוָה סָגִי, וְלָא הֲוָה יָכִילְנָא לְאִסְתַּכְּלָא. אַדְּהָכִי אִזְדַּעֲזַעַנָא, שְׁמַעְנָא קָלָא דְּקָארֵי וְאָמַר (משלי ג׳:ב׳) אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְגוֹ'. שְׁמַעְנָא קָלָא אַחֲרָא, (תהילים כ״א:ה׳) חַיִּים שָׁאַל מִמְּךָ וְגוֹ'. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** **The passing of Rabbi Shimon bar Yochai** Rabbi Aba said, the holy luminary, has barely finished uttering the word *life*, when his words trailed off. I was writing and was prepared to write further but heard nothing. I have not raised my head because the light was strong, and I could not see. As I shuddered, I heard a resounding voice saying, “length of days and long life” (Mishlei 3:3) *and then* I heard another voice, “He asked life of you…” (Tehillim 21:5). ###### Idra Zuta 176 [Idra Zuta 176](https://torahapp.org/share/book/Idra%20Zuta/r/176) כָּל הַהוּא יוֹמָא, לָא אַפְסִיק אֶשָּׁא מִן בֵּיתָא, וְלָא הֲוָה מַאן דְּמָטֵי לְגַבֵּיהּ, דְּלָא יָכִילוּ דִּנְהוֹרָא וְאֶשָּׁא הֲוָה בְּסוּחֲרָנֵיהּ. כָּל הַהוּא יוֹמָא נָפִילְנָא עַל אַרְעָא, וְגָעֵינָא. בָּתַר דְּאָזִיל אֶשָּׁא, חֲמֵינָא לְבוּצִינָא קַדִּישָׁא קֹדֶשׁ הַקֳּדָשִׁים, דְּאִסְתְּלַּק מִן עָלְמָא, אִתְעֲטָּף שָׁכִיב עַל יְמִינֵיהּ, וְאַנְפּוֹי חַיְיכִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Throughout that day, fire did not cease from the house, and none could enter it because they could not for the light and fire encircling it. All that day I was prostrate on the floor, crying. When the fire was gone, I saw the holy luminary, Holy of Holies; he passed away from the world, covered and lying on his right side, his face smiling. ###### Idra Zuta 177 [Idra Zuta 177](https://torahapp.org/share/book/Idra%20Zuta/r/177) קָם רִבִּי אֶלְעָזָר בְּרֵיהּ, וְנָטִיל יְדוֹי וְנָשִׁיק לוֹן, וַאֲנָא לָחִיכְנָא עַפְרָא דִּתְחוֹת רַגְלוֹי. בָּעוּ חַבְרַיָיא לְמִבְכֵּי, וְלָא יָכִילוּ לְמַלְּלָא. שָׁארוּ חַבְרַיָיא בְּבִכְיָה, וְרִבִּי אֶלְעָזָר בְּרֵיהּ נָפִיל תְּלַת זִמְנִין, וְלָא יָכִיל לְמִפְתַּח פּוּמֵיהּ. לְבָתַר פָּתַח וְאָמַר, אַבָּא אַבָּא. תְּלַת הֲווֹ, חַד אִתְחֲזָרוּ. הַשְׁתָּא תְּנוּד חֵיוָתָא, צִפֳּרָאן טָאסִין, מִשְׁתַּקְּעָן בְּנוּקְבָּאן דְּיַמָּא רַבָּא, וְחַבְרַיָּיא כֻּלְּהוּ שַׁתְיָין דָּמָא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Rabbi Elazar his son stood, took his hands, and kissed them; and I licked the dust under his feet. The companions wanted to cry but could not speak. The companions began weeping, and Rabbi Elazar his son fell three times, unable to open his mouth. He then started saying, Father, father, there were three *that now* became one. *That is, there were three great men in the world – Rabbi Elazar, his father Rabbi Shimon bar Yochai, and Rabbi Pinchas ben Yair his father-in-law. Now Rabbi Elazar remained orphaned of both and remained alone in the world. Now that the great tree is gone, under which the animals of the field roamed and on which branches fowl perched, and it had food for all (as said in section 167). Now* the animals migrate and the fowl *that sat on its branches* sink into the abysses in the great see. And the companions, *instead of the food they received from him*, will drink blood. ###### Idra Zuta 178 [Idra Zuta 178](https://torahapp.org/share/book/Idra%20Zuta/r/178) קָם רִבִּי חִיָּיא עַל רַגְלוֹי וְאָמַר, עַד הַשְׁתָּא בּוּצִינָא קַדִּישָׁא מִסְתְּכַּל (ס"א משתדל) עֲלָן. הַשְׁתָּא לָאו הוּא עִדָּן, אֶלָּא לְאִשְׁתַּדְּלָא בִּיקָרֵיהּ. קָם רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא, נַטְלוּ לֵיהּ בְּטִיקְרָא דְּסִיקְלָא, מַאן חָמָא (ס"א ערעורא וערבוביא) עִרְבּוּבְיָא דְּחַבְרַיָיא, וְכָל בֵּיתָא הֲוָה סָלִיק רֵיחִין סְלִיקוּ בֵּיהּ בְּפוּרְיֵיהּ, וְלָא אִשְׁתְּמַּשׁ בֵּיהּ, אֶלָּא רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Rabbi Chinay rose and said, until now the Holy Luminary has taken care of us. Now is the time to strive to honor him. Rabbi Elazar and Rabbi Aba rose and took him *from his place* to a bed fashioned as a ladder *to raise him onto his bed*. Whoever saw the confusion of the companions! The entire house emitted good scents. They raised him to his bed, and only Rabbi Elazar and Rabbi Aba ministered to him. ###### Idra Zuta 179 [Idra Zuta 179](https://torahapp.org/share/book/Idra%20Zuta/r/179) אָתוּ טְרִיקִין, וּמָארֵי תְּרִיסִין דִּכְפַר צִפֳּרִי וְטַרְדָאן בְּהוּ (ס"א דצפרי וטרדיא והוו) בְּנֵי מְרוֹנְיָא, צַוְוחִין בִּקְטִירִין, דְּחָשִׁיבוּ דְּלָא יִתְקְבַּר תַּמָּן. בָּתַר דְּנָפַק פּוּרְיָיא, הֲוָה סָלִיק בַּאֲוִירָא. וְאֶשָּׁא הֲוָה לָהִיט קַמֵּיהּ, שָׁמְעוּ קָלָא, עוּלוּ וְאָתוּ, וְאִתְכְּנָשׁוּ לְהִילּוּלָא דְּרִבִּי שִׁמְעוֹן, (ישעיהו נ״ז:ב׳) יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** Bullies and shield bearers came from the village of Tzipori, *who wanted to have him buried there and came to take him by force*. The people of Meron in their masses drove them away and yelled at them, because they did not want him to be buried there *but in Meron*. After the bed left the house, it rose in the air with fire blazing before it. They heard a divine voice: enter, come, and gather to the feast of Rabbi Shimon. “He that walks in his uprightness, shall enter in peace to them that rest in their graves” (Yeshayahu 57:2). ###### Idra Zuta 180 [Idra Zuta 180](https://torahapp.org/share/book/Idra%20Zuta/r/180) כַּד עָאל לִמְעַרְתָּא שָׁמְעוּ קָלָא בִּמְעַרְתָּא, זֶה הָאִישׁ מַרְעִישׁ הָאָרֶץ מַרְגִּיז מַמְלָכוֹת, כַּמָה פִּטְרִין בִּרְקִיעָא מִשְׁתַּכְּכִין (ס"א ולא משתכחין) בְּיוֹמָא דֵּין בְּגִינָךְ, דְּנָא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דְּמָארֵיהּ מִשְׁתְּבַּח בֵּיהּ בְּכָל יוֹמָא. זַכָּאָה חוּלָקֵיהּ לְעֵילָּא וְתַתָּא. כַּמָה גְּנִיזִין עִלָּאִין מִסְתַּמְרָן לֵיהּ, עָלֵיהּ אִתְּמַר (דניאל י״ב:י״ג) וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמוֹד לְגוֹרָלְךָ לְקֵץ הַיָּמִין. **Idra Zuta, The Small Gathering, trans. Michal Ricardo:** 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). ###### Idra Zuta 181 [Idra Zuta 181](https://torahapp.org/share/book/Idra%20Zuta/r/181) עַד כָּאן הַאִדְרָא קַדִּישָׁא זוּטָא