The Great Serpent – Abba

הַתַּנִּין הַגָּדוֹל - אַבָּא

t is written (כְּתִיב), “And Elohim created the Great Dragons” (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדֹלִים), “Taninam” is written defectively (תַּנִּינָם כְּתִיב), two there were, Leviathan and his mate (שְׁנַיִם הָיוּ לִוְיָתָן וּבַת זוּגוֹ), and He slew the female and castrated the male (וְהָרַג אֶת הַנְּקֵבָה וְסֵרֵס אֶת הַזָּכָר). He slew the female (הָרַג הַנְּקֵבָה), meaning (ר״ל), that He withheld from her the light (שֶׁמָּנַע מִמֶּנָּה הָאוֹר), and it was hidden in the Tzaddik for the future to come (וְנִגְנַז בַּצַּדִּיק לֶעָתִיד לָבֹא), and this is the Great Dragon (וְזֶהוּ הַתַּנִּין הַגָּדוֹל).

Nine rivers are they that he crouches among them (ט׳ יְאוֹרִין אִינוּן דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), and one river it is whose waters are calm (וְחַד יְאוֹרָא אִיהוּ דְּמֵימוֹי שָׁכִיכִין), and blessings of waters from the Garden fall into it three times in the year (וּבִרְכָּן דְּמֵימִין דְּגַנְתָּא נָפְלִין בֵּיהּ ג״פ בַּשְּׁתָא), and when two times not so much and when one not so much (וְכַד ב׳ זִמְנִין לָאו כָּל כָּךְ וְכַד חַד לָאו כ״כ). The Great Dragons correspond to Abba and Imma of Beri’ah (תַּנִּינִים הַגְּדֹלִים הֵם כְּנֶגֶד אַבָּא וְאִמָּא דִּבְרִיאָה), and since they dwell as one, “Taninam” is written in unity (וּלְפִי שֶׁהֵם כַּחֲדָא שָׁרְיָין תַּנִּינָם כְּתִיב בְּאַחְדוּת א׳).

And that which it says that He slew the female (וּמַה שֶּׁאָמַר שֶׁהָרַג הַנְּקֵבָה), is because the light of Binah is that which illuminates and leads the building (לְפִי שֶׁאוֹר שֶׁל בִּינָה הוּא הַמֵּאִיר וּמַנְהִיג לַבִּנְיָן), and the world is not fit to benefit from her light (וְהָעוֹלָם אֵינוֹ רָאוּי לֵהָנוֹת מֵאוֹרָהּ), therefore her light was hidden in the Yesod of Abba which is the Tzaddik, for the future to come, for the honor of Imma, or Binah which is called the World to Come (לָכֵן נִגְנַז אוֹרָהּ בִּיסוֹד אַבָּא שֶׁהוּא צַּדִּיק לֶעָתִיד לָבֹא לִכְבוֹד אִמָּא אוֹ בִּינָה הַנִּקְרֵאת עוֹלָם הַבָּא).

The Great Dragon (תַּנִּים הַגָּדוֹל), is the secret of Abba, who is called the great man among the giants (הוּא סוֹד אַבָּא הַנִּקְרָא הָאָדָם הַגָּדוֹל שֶׁבָּעֲנָקִים). Nine rivers are they that he crouches among them (ט׳ יְאוֹרִין אִינוּן דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), they are the nine aspects of Imma in which he is clothed and crouches among them (הֵם ט׳ בְּחִינוֹת שֶׁל אִמָּא שֶׁהוּא מִתְלַבֵּשׁ בָּהֶם וְרוֹבֵץ בֵּינֵיהֶם), for his nine aspects are called Dragons after his name (כִּי ט׳ בְּחִינוֹת שֶׁלּוֹ נִקְרָאִים תַּנִּינִים עַל שְׁמוֹ), and the nine of Imma are called rivers after her name (וְט׳ שֶׁל אִמָּא נִקְרָאִים יְאוֹרִים עַל שְׁמָהּ).

And one river whose waters are calm, and the blessings of the Garden fall into it three times in the year (וְחַד יְאוֹרָא דְּמֵימוֹי שָׁכִיכִין וּבִרְכָּן דְּגַנְתָּא נָפְלִין בֵּיהּ ג״פ בַּשְּׁתָא), alludes to the first aspect, the secret of Keter, that into this river fall waters of the Garden of Eden, an allusion to Malchut of Atzilut (רוֹמֵז לַבְּחִינָה הָרִאשׁוֹנָה סוֹד הַכֶּתֶר שֶׁנּוֹפְלִים בְּזֶה הַיְאוֹר מַיִם שֶׁל ג״ע רוֹמֵז לְמַלְכוּת שֶׁל אֲצִילוּת), and that which they fall three times in the year is corresponding to the three heads of Beri’ah when the flow comes from them (וּמַה שֶּׁנּוֹפְלִים ג״פ בַּשָּׁנָה כְּנֶגֶד תְּלַת רֵישִׁין שֶׁל בְּרִיאָה כַּאֲשֶׁר בָּא הַשֶּׁפַע מֵהֶם), and when from two it is not so much, and when from one alone it is not so much (וְכַאֲשֶׁר מִשְּׁנַיִם לָאו כ״כ וְכַאֲשֶׁר מֵאֶחָד לְבַד אֵינוֹ כ״כ).

And this Great Dragon, which is in the secret of the Keter of Abba (וְזֶה הַתַּנִּין הַגָּדוֹל שֶׁהוּא בְּסוֹד הַכֶּתֶר שֶׁל אַבָּא), enters into this river which is the Keter of Imma (נִכְנָס בְּזֶה הַיְאוֹר שֶׁהוּא כֶּתֶר שֶׁל אִמָּא), and is strengthened there and spreads according to its will (וּמִתְחַזֵּק שָׁם וּמִתְפַּשֵּׁט כִּרְצוֹנוֹ), and enters and ascends and descends and swallows all the fish in the river and returns and rules in the river (וְנִכְנָס וְעוֹלֶה וְיוֹרֵד וּבוֹלֵעַ כָּל הַדָּגִים שֶׁבַּיְאוֹר וְחוֹזֵר וְשׁוֹלֵט בַּיְאוֹר), the intention is (הַכַּוָּנָה), that all the aspects of Imma are sweetened by him in the secret of the swallowing (שֶׁכָּל הַבְּחִינוֹת שֶׁל אִמָּא מְבַשֵּׂם אוֹתָם בְּסוֹד הַבְּלִיעָה), and he returns and enters into the river (וְחוֹזֵר וְנִכְנָס בַּיְאוֹר), and this is what is said (וְזֶהוּ שֶׁאָמַר), “and this Dragon enters into that river, is strengthened and goes and swims and enters into the sea and swallows all the fish of many kinds, and rules and returns to that river,” etc. (וְהַאי תַּנִּינָא עָאל בְּהַהוּא יְאוֹרָא אִתְתַּקִּיף וְאַזִיל וְשָׁאט וְעָאל גּוֹ יַמָּא וּבָלַע כָּל נוּנִין לְכַמָּה זַיְנִין וְשָׁלִיט וְתָב לְהַהוּא יְאוֹרָא וְכוּ׳).

Furthermore he said (עוֹד אָמַר), “and these nine rivers go and ascend, around them are many trees and grasses according to their kinds” (וְאִלֵּין ט׳ יְאוֹרִין אַזְלִין וְסָלְקִין סַחְרַנְיֵיהוֹן כַּמָּה אִילָנִין וְעִשְׂבִּין לְזַנְיֵיהוֹן), meaning (ר״ל), that these nine aspects of Imma go and ascend within Abba (כִּי אֵלּוּ הַט׳ בְּחִינוֹת שֶׁל אִמָּא הוֹלְכִים וְעוֹלִים בְּאַבָּא), and around them are arranged many trees and grasses (וְסָבִיב לָהֶם מִסְתַּבְּבִים כַּמָּה אִילָנִין וַעֲשָׂבִים), trees from the side of Tiferet and Yesod (אִילָנִין מִצַּד ת״ת וִיסוֹד), and grasses from the side of Chesed and Gevurah, Netzach and Hod (וַעֲשָׂבִים מִצַּד חֶסֶד וּגְבוּרָה נֵצַח וְהוֹד), which are called grasses, each according to its kind (הַנִּקְרָאִים עֲשָׂבִים כָּל א׳ לְמִינוֹ), these from the right and these from the left and these from the middle line (אֵלּוּ יָמִין וְאֵלּוּ שְׂמֹאל וְאֵלּוּ קַו אֶמְצָעִי).

Furthermore he said (עוֹד אָמַר), “the first river emerges from the side of the left through one channel that flows and issues three drops” (יְאוֹרָא קַדְמָאָה נָפְקָא סִטְרָא שְׂמָאלָה בְּחַד צִנּוֹרָא דְּנָגִיד וְנָפִיק ג׳ טִיפִּין), “and each and every drop separates into three drops” (וְכָל טִיפָּה וְטִיפָּה אִתְפְּרַשׁ לְג׳ טִיפִּין), “and each and every drop becomes one river” (וְכָל טִיפָּה וְטִיפָּה אִתְעֲבִיד מִינֵיהּ יְאוֹרָא חֲדָא), “and they are nine rivers that are strengthened and go and swim and surround in all those…” (וְאִינוּן ט׳ יְאוֹרִין דְּמִתְתַּקְפִין וְאַזְלִין וְשָׁאטָן וְסַחְרָן בְּכָל אִינוּן וְכוּ׳).

The intention is (הַכַּוָּנָה הִיא), that “the first river” means the first aspect, the first point (כִּי יְאוֹרָא קַדְמָאָה רוֹצֶה לוֹמַר בְּחִינָה רִאשׁוֹנָה נְקוּדָה רִאשׁוֹנָה), which is called the first river (נִקְרֵאת יְאוֹרָא קַדְמָאָה), it is the first light in the secret of the Partzuf of Imma of Beri’ah (הוּא אוֹר רִאשׁוֹן בְּסוֹד פַּרְצוּף אִמָּא שֶׁל בְּרִיאָה), which is on the left (שֶׁהִיא לִשְׂמֹאל), it emerged from Hod of Malchut of Atzilut, from the first section (יָצְאָה מֵהוֹד שֶׁל מַלְכוּת דַּאֲצִילוּת מִפֶּרֶק רִאשׁוֹן), one point in general is an arm of Malchut in general (נְקוּדָה א׳ דֶּרֶךְ כְּלָל הוּא זְרוֹעַ שֶׁל מַלְכוּת דֶּרֶךְ כְּלָל).

And it produced three drops (וְהוֹצִיא ג׳ טִפּוֹת), this is in a particular manner, the three sections of it (הוּא דֶּרֶךְ פְּרָט ג׳ פְּרָקִים שֶׁלּוֹ), and each drop becomes three drops (וְכָל טִיפָּה נַעֲשֵׂית ג׳ טִפִּין), meaning (ר״ל), that each section brought forth three sections, the left of Imma and its right and the middle line (כִּי כָּל פֶּרֶק הוֹצִיא ג׳ פְּרָקִים שְׂמֹאל שֶׁל אִמָּא וְיָמִין שֶׁלָּהּ וְקַו הָאֶמְצָעִי), each one three (שֶׁכָּל א׳ ג׳), and they are nine and are called nine rivers (וְהֵם תִּשְׁעָה וְנִקְרָאִים ט׳ יְאוֹרִין), and these go and swim in the firmaments, which are the world of Yetzirah called firmaments, which are nine (וְאֵלּוּ הוֹלְכִים וְשָׁאֲטִים בָּרְקִיעִין הֵם עוֹלָם הַיְצִירָה הַנִּקְרָא רְקִיעִין שֶׁהֵם ט׳).

And from what remained of those drops one river was made (וּמִמַּה שֶּׁנִּשְׁאַר מֵאוֹתָם הַטִּפּוֹת נַעֲשָׂה יְאוֹר א׳), and this is in calmness, in tranquility its waters fall among them and this river is made (וְזֶהוּ בְּהֶשְׁקֵט בְּנַחַת מֵימָיו נוֹפְלִים בֵּינֵיהֶם וְנַעֲשָׂה יְאוֹר זֶה). And in order that you understand (וּכְדֵי שֶׁתָּבִין), know (דַּע), that [the word] Tippah (Drop) equals ninety-four (כִּי טִפָּה עוֹלָה צ״ד), and in Atbash “Tippah (Drop)” is “notz” which equals one hundred forty-six (וּבְאַתְבָּ״שׁ טִפָּה נו״ץ שֶׁעוֹלֶה קמ״ו), and ninety-four with one hundred forty-six equal two hundred forty (וְצ״ד עִם קמ״ו עוֹלִים ר״ם), and this is the secret of Tippah (Drop) (וְזֶהוּ סוֹד טִפָּה), thus (א״כ), nine drops are nine times two hundred forty, which are two thousand one hundred sixty (ט׳ טִפּוֹת הֵם ט׳ פְּעָמִים ר״ם הֵם אַלְפַּיִם ק״ס), and nine times “ye’or (river)" equals one thousand nine hundred fifty-three (וְט׳ פְּעָמִים יְאוֹר עוֹלֶה אֶלֶף וְתתקנ״ג), and if you subtract from nine times two hundred forty nine times “ye’or,” there remains in your hand two hundred seven equal to “light” (וְאִם תָּסִיר מִט׳ פְּעָמִים ר״ם ט׳ פְּעָמִים יְאוֹר יִשָּׁאֵר בְּיָדְךָ ר״ז כְּמִנְיַן אוֹר), and this is that from the nine drops this drop remains equal to “light” (וְזֶהוּ שֶׁנִּשְׁאַר מֵהַט׳ טִפּוֹת טִפָּה זוֹ כְּמִנְיַן אוֹר), and this itself is included from the nine drops, which is the remainder of them, behold its calculation is two hundred sixteen, and with the Kollel it is “ye’or (river)" (וְזֹאת בְּעַצְמָהּ הִיא כְּלוּלָה מֵהַט׳ טִפּוֹת שֶׁהִיא שְׁאֵרִית מֵהֶם הֲרֵי חֶשְׁבּוֹנָהּ רי״ו וְהַכּוֹלֵל הֲרֵי יְאוֹר), and this is what is made from the remainder of them (וְזֶהוּ שֶׁנַּעֲשָׂה מִשְּׁאֵרִית כֻּלָּם).

And this light is from their excess (וְאוֹר זֶה הוּא מֵהַיּוֹתֵר שֶׁלָּהֶם), and therefore afterward he said that this is superior to all of them (וְלָזֶה אָמַר אַחַ״כ שֶׁזֶּה עָדִיף מִכֻּלְּהוּ), and it has two understandings (וְלוֹ ב׳ הֲבָנוֹת), “superior to all of them” that it is the remainder of them, from the language of excess (עָדִיף מִכֻּלְּהוּ שֶׁזֶּה נוֹתָר מִכֻּלָּם מִלְּשׁוֹן סְרָח הָעוֹדֵף), that which remained from them (מַה שֶּׁהֶעֱדִיף מִכֻּלָּם), or we may say that it is literally superior to all of them (אוֹ נֹאמַר דְּעָדִיף מִכֻּלְּהוּ מַמָּשׁ כִּפְשׁוּטוֹ), that it is more praiseworthy than all of them (שֶׁהוּא מְשֻׁבָּח מִכֻּלָּם), alluding to the Malchut of Beri’ah (רוֹמֵז לְמַלְכוּת שֶׁל בְּרִיאָה), and nothing is done in the world except by the command of Malchut (וְאֵין שׁוּם דָּבָר נַעֲשֶׂה בָּעוֹלָם אֶלָּא עַל יְדֵי צִוּוּי הַמַלְכוּת), therefore he said that it is superior to all of them (לָזֶה אָמַר שֶׁהִיא מְשֻׁבַּחַת מִכֻּלָּם), as will be explained with the help of Hashem, for this is not the place (כְּמוֹ שֶׁנְּבָאֵר בְּעֶזְרַת ה׳ כִּי אֵין כָּאן מְקוֹמוֹ), “that it is superior to all of them” (דְּעָדִיף מִכֻּלְּהוּ).

Furthermore he said (עוֹד אָמַר), “this river, like that river which flows and issues, brings forth other great drops from the right side” (הַאי יְאוֹרָא כַּד הַהוּא נָהָר דְּנָגִיד וְנָפִיק אַפִּיק טִיפִּין אַחֲרָנִין רַבְרְבָן מִסְטְרָא דִּימִינָא), “from what remained of those drops, one drop remained in calmness from those blessings, and fell into that river which is calm, and this is the river that is superior to all of them” (מַה דְּאִשְׁתָּאַר מֵאִינוּן טִיפִּין אִשְׁתָּאַר טִיפָּה חֲדָא בְּשָׁכִיכוּ מֵאִינוּן בִּרְכָּאן וְנָפַל בְּהַהוּא יְאוֹרָא דְּאִיהוּ שָׁכִיךְ וְהַאי אִיהוּ יְאוֹרָא דְּעָדִיף מִכֻּלְּהוּ).

Meaning (פֵּירוּשׁ), this river that we mentioned above (יְאוֹר זֶה שֶׁאָמַרְנוּ לְעֵיל), when there is bestowed the secret of the Keter of Beri’ah, its Arich Anpin which is called the river that flows and issues and is called Gan Eden (כְּשֶׁמַּשְׁפִּיעַ סוֹד הַכֶּתֶר שֶׁל בְּרִיאָה א״א שֶׁלּוֹ הַנִּקְרָא נָהָר דְּנָגִיד וְנָפִיק וְנִקְרָא ג״ע), it was already said above that from the side of the left, which alludes to Imma (כְּבָר אָמַר לְמַעְלָה שֶׁמִּצַּד שְׂמֹאל הָרוֹמֵז לְאִמָּא), when this river brought forth the three drops from the side of the arm of Malchut, from its Arich Anpin, from the left arm (כְּשֶׁהוֹצִיא זֶה הַיְאוֹר ג׳ טִפּוֹת מִצַּד זְרוֹעַ שֶׁל מַלְכוּת מֵא״א שֶׁלּוֹ מִזְּרוֹעַ שְׂמֹאל), how the Partzuf of Imma was formed from three sections which are three drops, each one included of three (אֵיךְ נַעֲשָׂה פַּרְצוּף אִמָּא מִשְּׁלֹשָׁה פְּרָקִים שֶׁהֵם ג׳ טִפּוֹת כָּל א׳ כְּלוּלָה מִג׳), now he speaks concerning Abba from what emerges from the right side, from the right arm (עַתָּה מְדַבֵּר בְּאַבָּא בְּמַה שֶּׁיָּצָא מִצַּד יָמִין מִזְּרוֹעַ יָמִין), likewise it brought forth other drops greater than it, also nine drops (גַּם כֵּן הוֹצִיא טִפּוֹת אֲחֵרוֹת גְּדוֹלוֹת מִמֶּנּוּ גַּם כֵּן ט׳ טִפּוֹת).

And that which remained is also as said above (וּמַה שֶּׁנִּשְׁאַר גַּם כֵּן כְּמוֹ שֶׁאָמַר לְעֵי), for 94 and 146 equal 240 (כִּי צ״ד קמ״ו עוֹלִים ר״ם), and “ye’or (river)" equals 217 (וְיָאוֹ״ר עוֹלֶה רי״ז), and if you subtract 217 from 240 there remains in your hand 23 (וְאִם תָּסִיר רי״ז מֵר״ם יִשָּׁאֵר בְּיָדְךָ כ״ג), and 23 times nine equal “light” (וְכ״ג ט״פ עוֹלִים אוֹ״ר), and the drop itself is ten, behold “ye’or (river)" (וְהַטִּפָּה עַצְמָהּ הִיא י׳ הֲרֵי יְאוֹר). And this river is superior as explained above (וְזֶה הַיְאוֹר הוּא עָדִיף כַּמְבוֹאָר לְעֵיל), and this is that it is praiseworthy above all of them because it is included from all of them (וְזֶהוּ שֶׁהוּא מְשֻׁבָּח מִכֻּלָּם לְפִי שֶׁהוּא כָּלוּל מִכֻּלָּם), and we may say that it alludes to the Malchut of Beri’ah (וְנוּכַל לוֹמַר כִּי רוֹמֵז לְמַלְכוּת שֶׁל בְּרִיאָה).

Furthermore he said (עוֹד אָמַר), “when they emerge and spread and are distinguished, those four rivers that come out from the Garden of Eden” (כַּד נָפְקִין וּמִתְפַּשְּׁטִין וּמִתְפָּרְשָׁן אִינוּן ד׳ נַהֲרִין דְּנָפְקִין מִן גִּנְתָּא דְעֵדֶן), “that one which is called Pishon falls into that river and is included in it, and therefore Malchut of Bavel is included in this, and Pishon is Malchut of Bavel” (הַהוּא דְּאִקְרֵי פִּישׁוֹן נָפִיל בְּהַהוּא יְאוֹרָא וְאִתְכַּלִּיל בֵּיהּ וְעַל דָּא מַלְכוּת בָּבֶל אִתְכַּלִּיל בְּהַאי וּפִישׁוֹן אִיהוּ מַלְכוּת בָּבֶל).

Know (דַּע), that Malchut of Atzilut, which is called the Garden of Eden (כִּי מַלְכוּת שֶׁל אֲצִילוּת הַנִּקְרֵאת ג״ע), from it emerge four rivers, which are Pishon, Gihon, Ḥiddekel, and Perat (יוֹצְאִים מִמֶּנָּה ד׳ נְהָרוֹת שֶׁהֵם פִּישׁוֹן גִּיחוֹן חִדֶּקֶל פְּרָת), corresponding to the four letters of Adonai from below upward (כְּנֶגֶד ד׳ אוֹתִיּוֹת אֲדנ״י מִמַּטָּה לְמַעְלָה), the first from below upward (הָרִאשׁוֹן מִמַּטָּה לְמַעְלָה), Pishon corresponding to the last letter (פִּישׁוֹן כְּנֶגֶד אוֹת אַחֲרוֹנָה).

And he now says (וְאוֹמֵר עַתָּה), that when these four rivers emerge and spread and divide into four (כִּי כַּאֲשֶׁר יוֹצְאִים וּמִתְפַּשְּׁטִים אֵלּוּ הַד׳ נְהָרוֹת וּמִתְחַלְּקִים לְד׳), for above they are one when they are in Malchut of Atzilut (כִּי לְמַעְלָה הֵם א׳ בִּהְיוֹתָם בְּמַלְכוּת דַּאֲצִילוּת), and when it is divided into four and they emerge from the Garden of Eden (וּכְשֶׁנִּתְחַלֵּק לְד׳ וְיוֹצְאִים מִג״ע), the first that emerges, which is called Pishon (הָרִאשׁוֹן שֶׁיּוֹצֵא שֶׁנִּקְרָא פִּישׁוֹן), its flow falls into this river (נוֹפֵל הַשֶּׁפַע שֶׁלּוֹ בְּזֶה הַיְאוֹר), which is Malchut of Beri’ah (שֶׁהוּא מַלְכוּת שֶׁל בְּרִיאָה), and it is Malchut of Bavel (וְהִיא מַלְכוּת בָּבֶל).

And likewise (וְכֵן), the Name Adonai has thirty letters thus (שֵׁם אֲדנ״י יֵשׁ בּוֹ ל׳ אוֹתִיּוֹת כָּךְ), Aleph (אֶל״ף), Aleph–Dalet (אֶל״ף דָּלֶ״ת), Aleph–Dalet–Nun (אֶל״ף דָּלֶ״ת נו״ן), Aleph–Dalet–Nun–Yod (אֶל״ף דָּלֶ״ת נו״ן יו״ד), and the four root letters (וְד׳ אוֹתִיּוֹת הַשֹּׁרֶשׁ), behold thirty-four, equal to “Bavel” (הֲרֵי ל״ד כְּמִנְיַן בָּבֶל), therefore it is Malchut of Bavel that emanated from the Name B”N of Atzilut (לָכֵן הִיא מַלְכוּת בָּבֶל שֶׁנֶּאֱצְלָה מִשֵּׁם ב״ן שֶׁל אֲצִילוּת). This is what he said “Pishon is Malchut of Bavel” (זֶהוּ שֶׁאָמַר פִּישׁוֹן אִיהוּ מַלְכוּת בָּבֶל), for the word “Pishon” equals four hundred forty-six (כִּי מִלַּת פִּישׁוֹן עוֹלָה תמ״ו), and in Atbash it is exchanged thus (וּבְאַתְבָּ״שׁ מִתְחַלֵּף כָּזֶה), giving a value of one hundred thirty-seven (וּמְבַפ״ט שֶׁעוֹלֶה קל״ז), and when you subtract the value of B”N, which is its root, there remains the value of Malchut of Bavel (כְּשֶׁתָּסִיר חֶשְׁבּוֹן ב״ן שֶׁהוּא שָׁרְשׁוֹ יִשָּׁאֵר בְּיָדְךָ חֶשְׁבּוֹן מַלְכוּת בָּבֶל).

And therefore Pishon falls into this river which is included from all of them (וְלָזֶה פִּישׁוֹן נוֹפֵל בּוֹ בְּזֶה הַיְאוֹר שֶׁכָּלוּל מִכֻּלָּם), which is Malchut included from ten levels of the right and from ten of the left (שֶׁהוּא מַלְכוּת כָּלוּל מֵעֶשֶׂר מַדְרֵגוֹת שֶׁל יָמִין וּמֵעֶשֶׂר שֶׁל שְׂמֹאל), which he said are from Abba and from Imma, for all of them bestow into it (שֶׁאָמַר מֵאַבָּא וּמֵאִמָּא שֶׁכֻּלָּם מַשְׁפִּיעִים בָּהּ).

Furthermore he said (עוֹד אָמַר), This Ye’ora [River] is nourished, and all those other rivers are filled from it (יְאוֹרָא דָא אִתְזְנוֹ וְאִתְמְלָיְין מִינֵיהּ כָּל אִינוּן יְאוֹרִין אַחֲרָנִין); and in each and every river, one Tannina [Dragon] goes and swims (וּבְכָל יְאוֹרָא וְיְאוֹרָא אַזִיל וְשָׁאט חַד תַּנִּינָא), and they are nine Tanninim [Dragons] (וְאִינוּן ט׳ תַּנִּינִין), and each one pierces an opening with its head (וְכָל חַד נְקִיב נוּקְבָא בְּרֵישֵׁיהּ), as it is written: “You shattered the heads of the Tanninim [Dragons] upon the waters,” etc (כַּד״א שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמַּיִם וְכוּ׳). Thus is the matter (עכמ״ך).

And I did not merit the conclusion of the discourse (וְלֹא זָכִיתִי לְסוֹף הַדְּרוּשׁ), and may Hashem enlighten our eyes with the light of His Torah, Amen, Selah (וְה׳ יָאִיר עֵינֵינוּ בְּמְאוֹר תּוֹרָתוֹ אמן סלה).