זוהר, האדרא רבא ז׳Zohar, Idra Rabba 7

Segment 1א׳

מִצְחָא דְגֻלְגַּלְתָּא רַעֲוָא דְרַעֲוִין, רְעוּתָא דִזְעֵיר אַנְפִּין לָקָבְלֵי הַהוּא רְעוּתָא (נ"א מצחא דגולגלתא, רצון אקרי. דהא רעוא דרעוין אתגלי בההוא מצחא לקבל דא לתתא. כתיב) דִּכְתִּיב (שמות כ״ח:ל״ח) וְהָיָה עַל מִצְחוֹ תָּמִיד לְרָצוֹן וְגוֹ' וְהַהוּא מִצְחָא דְּאִקְרֵי רָצוֹן, הוּא גִּלּוּיָיא דְּכָל רֵישָׁא וְגוּלְגַּלְתָּא, דְּמִתְכַּסְּיָיא בְּאַרְבַּע מְאָה וְעֶשְׂרִין (נ"א ועשר) עָלְמִין.

The forehead of the skull is the Will of wills; the will of the Small of Countenance is set facing that will (a variant reads: The forehead of the skull is called Favour, for the Will of wills is revealed in that forehead, facing this one below. It is written:), as it is written, “And it shall be always upon his forehead, for favour,” etc. (Ex. 28, 38). And that forehead which is called Favour is the uncovering of the whole head and skull, which is covered in four hundred and twenty (a variant reads: and ten) worlds.

Segment 2ב׳

וְכַד אִתְגַּלְיָא, אִתְקַבְּלָא צְלוֹתְהוֹן דְּיִשְׂרָאֵל. אֵימָתַי אִתְגַּלְיָא. שָׁתִיק רַבִּי שִׁמְעוֹן. שָׁאַל תִּנְיָינוּת אֵימָתַי. אָמַר רַבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, אֵימָתַי אִתְגַּלְיָא. אָמַר לֵיהּ בְּשַׁעֲתָא דִּצְלוֹתָא (רפ"ח) דְּמִנְחָה דְּשַׁבְּתָא. אָמַר לֵיהּ מַאי טַעְמָא. אָמַר לֵיהּ, מִשּׁוּם דְּהַהִיא שַׁעֲתָא בְּיוֹמֵי דְּחוֹל, תַּלְיָא דִּינָא לְתַתָּא בִּזְעֵיר אַפִּין. וּבְשַׁבְּתָא אִתְגַּלְיָא מִצְחָא דְּאִתְקְרֵי רָצוֹן. בְּהַהִיא שַׁעֲתָא אִשְׁתְּכִיךְ רוּגְזָא. וְאִשְׁתְּכַח רַעֲוָא, וּמִתְקַבְּלָא צְלוֹתָא. הֲדָא הוּא דִכְתִיב, (תהילים ס״ט:י״ד) וַאֲנִי תְפִלָּתִי לְךָ יְיָ עֵת רָצוֹן. וְעֵת רָצוֹן מֵעַתִּיק יוֹמִין, לְגַלָּאָה מִצְחָא. וּבְגִין כָּךְ אִתְתָּקַּן הַאי קְרָא, לְמֵימְרֵיהּ בִּצְלוֹתָא דְּמִנְחָה בְּשַׁבְּתָא. אָמַר רַבִּי שִׁמְעוֹן לְרִבִּי אֶלְעָזָר בְּרֵיהּ, בְּרִיךְ בְּרִי לְעַתִּיק יוֹמִין, רַעֲוָא דְּמִצְחָא תִּשְׁכַּח בְּשַׁעֲתָא דְּתִצְטְרִיךְ לֵיהּ.

And when it is revealed, the prayers of Israel are accepted. When is it revealed? R. Simeon was silent. He asked a second time: When? R. Simeon said to R. Eleazar his son: When is it revealed? He said to him: At the hour of the prayer (folio 288) of the afternoon on the Sabbath. He said to him: What is the reason? He said to him: Because at that hour on weekdays judgement hangs below in the Small of Countenance; and on the Sabbath the forehead which is called Favour is revealed. At that hour wrath is assuaged, and favour is found, and prayer is accepted. This is what is written: “But as for me, let my prayer be to You, O Lord, in a time of favour” (Ps. 69, 14). And the time of favour is from the Ancient of Days, to reveal the forehead. And therefore this verse was instituted to be said in the afternoon prayer on the Sabbath. R. Simeon said to R. Eleazar his son: Blessed are you, my son, to the Ancient of Days; the favour of the forehead you shall find at the hour that you need it.

Segment 3ג׳

תָּא חֲזֵי, בִּשְׁאָר (ס"א בשעתא) דִּלְתַתָּא, כַּד אִתְגְּלֵי מִצְחָא אִשְׁתְּכַח חוּצְפָּא, הֲדָא הוּא דִכְתִיב (תא חזי בשאר דלתתא כד אתגלי מצחא דינא אתער ואשתכח ואתעביד מצחא דאשגחותא לחייבי עלמא לאינון דלא מתכספי בעובדייהו כמה דאת אמר) (ירמיהו ג׳:ג׳) וּמֵצַח (קל"ו) אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם. וְהָכָא כַּד אִתְגְּלֵי מִצְחָא, תִּיּוּבְתָּא (ס"א חביבותא) וְרַעֲוָא שְׁלִים אִשְׁתְּכַח, וְכָל רוּגְזִין אִשְׁתְּכָכוּ וּמִתְכַּפְיָין קַמֵּיהּ.

Observe: in the rest (a variant reads: at the hour) of those below, when the forehead is revealed, impudence is found. This is what is written (a variant reads: Observe: in the rest of those below, when the forehead is revealed, judgement is aroused and is found, and it becomes a forehead of visitation for the wicked of the world, for those who are not ashamed of their deeds, as it is said): “Yet you had a harlot's forehead (folio 136), you refused to be ashamed” (Jer. 3, 3). But here, when the forehead is revealed, desire (a variant reads: love) and perfect favour are found, and all wraths are assuaged and subdued before it.