Daf 12b (דַּף י״ב ע״ב)

The fourth commandment is to know that Hashem is Elohim, as you say (Devarim 4): “And you shall know today and place it on your heart, that Hashem, He is the Elohim.” (פִּקּוּדָא רְבִיעָאָה לְמִנְדַּע דְּי"י הוּא הָאֱלֹהִים, כְּמָא דְאַתְּ אָמֵר וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי י"י הוּא הָאֱלֹהִים). And to unify the Name Elohim in the Name of Hashem, to know that they are one and there is no separation in them. (וּלְאִתְכְּלָלָא שְׁמָא דֶּאֱלֹהִים בִּשְׁמָא דְּי"י, לְמִנְדַּע דְּאִנּוּן חַד וְלֵית בְּהוּ פִּרוּדָא). And this is the Secret that is written: “Let there be lights in the firmament of the heavens to give light upon the earth.” (Bereshit 1:14). (וְהַיְנוּ רָזָא דִכְתִיב: יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ). That there should be two names as one, without any separation at all. (לְמֶהֱוֵי תְּרֵין שְׁמָהָן חַד בְּלָא פִּרוּדָא כְּלָל). To unify Me’orot-written missing a Vav-with the Name of Shamayim, (וּלְאִתְכְּלָלָא מְאֹרֹת חָסֵר בִּשְׁמָא דְּשָׁמַיִם) which are one and have no separation. (דְּאִנּוּן חַד וְלֵית בְּהוּ פִּרוּדָא). Black light in white light-there is no division between them and all is one. (נְהוֹרָא אוּכְמָא בִּנְהוֹרָא חִיוְורָא, לֵית בְּהוּ פִּרוּדָא וְכֹלָּא חַד). And this is the white cloud of the day, and the cloud of mist at night (וְדָא הוּא עֲנָנָא חִיוְורָא דִימָמָא, וְעֲנָנָא דְּאֶשְׁתָּא בְּלֵילְיָא) as the friends said: the measure of day and the measure of night. (כְּמָה דְּאָמְרוּ חַבְרַיָּיא: מִדַּת יוֹם וּמִדַּת לַיְלָה). And to repair one through the other, to illuminate, as it is said: “to give light upon the earth.” (וּלְאִתְתַּקַּן דָּא בְּדָא לְאַנְהָרָא, כְּמָה דְּאִתְּמָר: לְהָאִיר עַל הָאָרֶץ). And this is the guilt of that primordial serpent who joined below and separated above. (וְדָא חוֹבָה דְּהַהוּא נָחָשׁ קַדְמָאָה חִבַּר לְתַתָּא וְאִתְפְּרַשׁ לְעֵילָא). And because of this he caused what he caused to the world. (וּבְגִין כָּךְ גָּרַם מַה דְּגָרַם לְעָלְמָא). Because it was necessary to separate below and to unite above. (בְּגִין דְּאִצְטְרִיךְ לְאַפְרָשָׁא לְתַתָּא וּלְחַבְּרָא לְעֵילָא). And the black light must be united above in one connection, (וּנְהוֹרָא אוּכְמָא אִצְטְרִיךְ לְאִתְאַחֲדָא לְעֵילָא בְּחִבּוּרָא חֲדָא) and afterward be united in the Assembly through its unification, and to separate it from the evil side. (וּלְאִתְאַחֲדָא לְבָתַר בְּאֻכְלוּסָהָא בְּיִחוּדָהָא וּלְאַפְרָשָׁא לָהּ מִסִּטְרָא בִּישָׁא). And with all this it is necessary to know that Elohim YHVH is all one without separation. (וְעִם כָּל דָּא אִצְטְרִיךְ לְמִנְדַּע דֶּאֱלֹהִים י"י כֹּלָּא חַד בְּלָא פִּירוּדָא). Hashem, He is the Elohim. (י"י הוּא הָאֱלֹהִים).

And when a person knows that all is one and does not make division, then even that other side will be removed from the world and not be drawn below. (וְכַד יִנְדַּע בַּר נָשׁ דְּכֹלָּא חַד וְלָא יַשְׁוֵי פִּירוּדָא, אֲפִילּוּ הַהִיא סִטְרָא אָחֳרָא יִסְתְּלַק מֵעַל עָלְמָא וְלָא אִתְמְשַׁךְ לְתַתָּא). And this is the Secret of what is written: “And they shall be for lights (me’orot).” (וְהַיְינוּ רָזָא דִכְתִיב: וְהָיוּ לִמְאוֹרוֹת). Behold, the Klipah rises after the brain, the brain is light, sitra achra is death. (הָא קְלִיפָּה בָּתַר מוֹחָא סַלְקָא. מוֹחָא אוֹר, סִטְרָא אָחֳרָא מָוֶת). Light is in the union of letters, death is in separation. (אוֹר בְּחִבּוּר דְּאַתְוָון, מָוֶת בְּפִירוּדָא). And when that light is removed from there, it becomes joined with the letters mavet (death), which are of separation. (וְכַד הַאי אוֹר אִסְתַּלַּק מִתַּמָּן, מִתְחַבָּרָא בְּאַתְוָון מָוֶת דְּפִירוּדָא). From these letters Chavah is formed, and she caused evil upon the world. (מֵאִלֵּין אַתְוָון שָׁרִיאַת חַוָּה, וְגָרְמַת בִּישָׁא עַל עָלְמָא). As it is written (Bereshit 3): “And the woman saw that it was good…” (כְּמָה דִכְתִיב וַתֵּרֶא הָאִשָּׁה כִּי טוֹב). She reversed the letters, and mem remained alone; (אֲהַדְּרַת אַתְוָון לְמַפְרֵעַ, אִשְׁתָּאַר מ״ם) and they went and took the letter Tav with them, and brought death upon the world, as it is written: “and she saw.” (וְאִנּוּן אֲזְלוּ וּנְטָלוּ אוֹת תי״ו בַּהֲדַיְיהוּ, וְגָרְמַת מוֹתָא עַל עָלְמָא, כְּמָה דִכְתִיב: וַתֵּרֶא).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Abba (אַבָּא), behold, I have learned (הָא אוֹלִיפְנָא): Mem remained alone (מ״ם אִשְׁתָּאָרַת יְחִידָאָה), and Vav, which is continual life (וָא״ו דְּאִיהוּ חַיִּין תָּדִיר), was reversed and went (אִתְהַפָּכַת וְאֲזָלַת), and took Tav (וּנְטָלַת תי״ו), as it is written (דִּכְתִיב): “And she took and gave” (וַתִּקַּח וַתִּתֵּן) (Genesis 3:6). And this word was completed (וְאִשְׁתְּלִים תֵּיבָה דָא), and the letters were joined (וְאִתְחַבְּרוּ אַתְוָון). He said to him (אָמַר לֵיהּ): Blessed are you, my son (בְּרִיךְ אַנְתְּ בְּרִי), and behold, we have already established this matter (וְהָא אוֹקִימְנָא מִלָּה דָא).

The fifth commandment (פִּקּוּדָא חֲמִישָׁאָה), it is written (כְּתִיב): “Let the waters swarm with a swarm of living Nefesh [Soul]” (יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה) (Genesis 1:20). In this verse are three commandments (בְּהַאי קְרָא אִית תְּלַת פִּקּוּדִין): one, to labor in Orayta [Torah] (חַד לְמִלְעֵי בְּאוֹרַיְיתָא); and one, to engage in procreation (וְחַד לְאִתְעֲסָקָא בִּפְרִיָּה וּרְבִיָּה); and one, to circumcise on the eighth day and remove the foreskin from there (וְחַד לְמִגְזַר לִתְמַנְיָיא יוֹמִין וּלְאַעֲבָרָא מִתַּמָּן עָרְלָתָא). To labor in Orayta [Torah] (לְמִלְעֵי בְּאוֹרַיְיתָא), and to exert oneself in it (וּלְאִשְׁתַּדָּלָא בָהּ), and to increase it every day (וּלְאַפָּשָׁא לָהּ בְּכָל יוֹמָא), in order to rectify his Nefesh [Soul] and his Ruach [Spirit] (לְתַקְּנָא נַפְשֵׁיהּ וְרוּחֵיהּ). For once a man engages in Orayta [Torah] (דְּכֵיוָן דְּבַר נָשׁ אִתְעַסַּק בְּאוֹרַיְיתָא), he is rectified with another holy Neshamah [Soul] (אִתְתַּקַּן בְּנִשְׁמָתָא אָחֳרָא קַדִּישָׁא), as it is written (דִּכְתִיב): “A swarm of living Nefesh [Soul]” (שֶׁרֶץ נֶפֶשׁ חַיָּה) (Genesis 1:20). Nefesh [Soul] (נֶפֶשׁ)—this is that holy Chayah [Living Being] (דְּהַהִיא חַיָּה קַדִּישָׁא).

For when a man does not engage in Orayta [Torah] (דְּכַד בַּר נָשׁ לָא אִתְעַסַּק בְּאוֹרַיְיתָא), he has no holy Nefesh [Soul] (לֵית לֵיהּ נַפְשָׁא קַדִּישָׁא); supernal holiness does not rest upon him (קְדוּשָׁא דִּלְעֵילָא לָא שַׁרְיָא עֲלוֹי). But when he exerts himself in Orayta [Torah] (וְכַד אִשְׁתַּדַּל בְּאוֹרַיְיתָא), through that movement which he moves within it (בְּהַהוּא רְחִישׁוּ דְּרָחִישׁ בָּהּ), he merits that Nefesh Chayah [Living Soul] (זָכֵי לְהַהִיא נֶפֶשׁ חַיָּה), and to become like holy angels (וּלְמֶהֱדַר כְּמַלְאָכִין קַדִּישִׁין). As it is written (דִּכְתִיב): “Bless Hashem, His angels” (בָּרְכוּ י"י מַלְאָכָיו) (Psalms 103:20)—these are those who engage in Orayta [Torah] (אִלֵּין אִנּוּן דְּמִתְעַסְּקִין בְּאוֹרַיְיתָא), who are called His angels upon the earth (דְּאִקְרוּן מַלְאָכָיו בְּאַרְעָא). And this is what is written (וְדָא הוּא דִכְתִיב): “And a bird shall fly above the earth” (וְעוֹף יְעוֹפֵף עַל הָאָרֶץ) (Genesis 1:20). This is in this world (הַאי בְּהַאי עָלְמָא).

In that world, we have learned (בְּהַהוּא עָלְמָא תָּנִינָן), that Kudsha Berikh Hu is destined to make for them wings like eagles (דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן גַּדְפִין כְּנִשְׁרִין), and to cause them to journey through all the worlds (וּלְאַשָּׁטָא בְּכָל עָלְמָא), as it is written (דִּכְתִיב): “But those who hope in Hashem shall renew their strength; they shall mount up with wings like eagles” (וְקוֹיֵ י"י יַחֲלִיפוּ כֹחַ, יַעֲלוּ אֵבֶר כַּנְּשָׁרִים) (Isaiah 40:31). And this is what is written (וְהַיְינוּ דִכְתִיב): “And a bird shall fly above the earth” (וְעוֹף יְעוֹפֵף עַל הָאָרֶץ) (Genesis 1:20). This is Orayta [Torah], which is called water (דָּא אוֹרַיְיתָא דְּאִקְרֵי מַיִם). They shall swarm and bring forth the stirring of Nefesh Chayah [Living Soul] (יִשְׁרְצוּן וְיִפְקוּן רִחֲשָׁא דְּנֶפֶשׁ חַיָּה), from the place from which they draw that Chayah [Living Being] below (מֵאֲתַר דְּהַהִיא חַיָּה יִמְשְׁכוּן לָהּ לְתַתָּא), as it has been said (כְּמָה דְאִתְּמָר).

And for this reason David said (וְעַל דָּא אָמַר דָּוִד): “Create in me a pure heart, O Elohim” (לֵב טָהוֹר בְּרָא לִי אֱלֹהִים) (Psalms 51:12), to labor in Orayta [Torah] (לְמִלְעֵי בְּאוֹרַיְיתָא), and then (וּכְדֵין): “And renew a steadfast spirit within me” (וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי) (Psalms 51:12).

The sixth commandment is to engage in procreation. (פִּקּוּדָא שְׁתִיתָאָה: לְאִתְעַסְּקָא בִּפְרִיָּה וּרְבִיָּה). For whoever engages in procreation causes that river to be in constant flow, and its waters never cease. (דְּכָל מָאן דְּאִתְעַסַּק בִּפְרִיָּה וּרְבִיָּה, גָּרִים לְהַהוּא נָהָר לְמֶהֱוֵי נְבִיעַ תָּדִיר, וְלָא יִפָּסְקוּן מֵימוֹי). And the sea becomes filled in all directions. (וְיַמָּא אִתְמַלְיָיא בְּכָל סִטְרִין). And new souls are renewed and emerge from that tree. (וְנִשְׁמָתִין חַדְתִּין מִתְחַדְּשָׁן וְנָפְקִין מֵהַהוּא אִילָנָא). And many forces increase above along with those souls. (וְחֵילִין סַגִּיאִין אִתְרַבִּיאוּ לְעֵילָא בַּהֲדֵי אִנּוּן נִשְׁמָתִין). This is what is written (Bereshit 1): “Let the waters swarm with a swarm of living soul.” (הֲדָא הוּא דִכְתִיב יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה). This is the holy enduring covenant, the river that flows and goes forth, and its waters multiply and stir with the stirring and multiplication of the souls for that chayah. (דָּא בְּרִית קַיָּימָא קַדִּישָׁא, נְהָר דְּנָגִיד וְנָפִיק, וּמַיָּא דִילֵיהּ אִתְרַבִּיאוּ וְרַחֲשִׁין רִחֲשָׁא וְרִבּוּיָא דְּנִשְׁמָתֵיהּ לְהַהִיא חַיָּה). And through those souls that enter into that Chayah, emerge many birds that fly and soar through all the worlds. (וּבְאִנּוּן נִשְׁמְתִין דְּעָאלִין בְּהַהִיא חַיָּה, נָפְקֵי כַּמָּה עוֹפֵי דְּפָרְחָן וְטָאַסָן כָּל עָלְמָא). And when a soul comes into this world, that bird that flew and emerged with that soul from that tree, goes out with it. (וְכַד נִשְׁמְתָא נָפְקָא לְהַאי עָלְמָא, הַהוּא עוֹפָא דְּפָרַח וְנָפַק בַּהֲדֵי הַאי נִשְׁמְתָא מֵהַהוּא אִילָנָא, נָפַק עִמֵּיהּ). How many emerge with each and every soul: two-one from the right and one from the left. (כַּמָּה נָפְקָן בְּכָל נִשְׁמְתָא וְנִשְׁמְתָא: תְּרֵין, חַד מִימִינָא וְחַד מִשְּׂמָאלָא). If one is meritorious, they guard him, as it is written (Tehillim 91): “For He shall command His angels concerning you.” (אִי זָכֵי, אִנּוּן נָטְרִין לֵיהּ, דִּכְתִיב כִּי מַלְאָכָיו יְצַוֶּה לָךְ). And if not, they prosecute against him. (וְאִי לָא, אִנּוּן מְקַטְרְגֵי עֲלֵיהּ).