זוהר, האדרא זוטא כ״זZohar, Idra Zuta 27

Segment 1א׳

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.

In the hollow of the skull three lights shine. And if you say three — they are four, as I have said: the inheritance of His Father and His Mother, and the two hidden ones of theirs, which are all crowned upon His head; and these are the phylacteries of the head. Afterwards they are joined on His sides, and shine and enter into the three hollows of the skull. They go forth each on its side, and spread out through all the body.

Segment 2ב׳

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'.

And these are joined in two brains, and the third brain includes them, and holds (a variant adds: and these are the phylacteries of the head; and these are joined in two brains, and the third brain includes them, and they shine and enter into the three hollows of the skull; afterwards they go forth each on its side, and spread out through all the body; and this third brain holds) on this side and on that side, and spreads out through all the body; and from it two colours are made, included as one. And from this His face shines; and He bears witness in Father and Mother to the colours of His face. And it is called da'at; of da'at (a variant reads: of this) it is written, “For the Lord is a God of knowledge,” etc. (I Sam. 2, 3) — because He is in two colours: “and by Him actions are weighed.” But for the Holy Ancient One, the hidden, they are not weighed. Why are they weighed for this one? Because He inherits two portions; and it is written, “With the merciful You show Yourself merciful,” etc. (II Sam. 22, 26).

Segment 3ג׳

וְהָא בִּקְשׁוֹט אוֹקִימוּ חַבְרַיָיא, דִּכְתִּיב, (בראשית כ״ט:י״א) 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.

And indeed the Companions have explained it truly, as it is written, “And Jacob told Rachel that he was her father's brother” (Gen. 29, 11). “And he told” — as has been explained, it is all the mystery of wisdom. “And that he was Rebekah's son” — Rebekah's son, and it is not written Isaac's son: a hint, and all is hinted in wisdom.