Daf 17a (דַּף י״ז ע״א)

And Elohim called, etc. (וַיִּקְרָא אֱלֹהִים וְגו׳) (Bereshit 1). What is “and He called”? (מַהוּ וַיִּקְרָא) He called and prepared to bring forth (קְרָא וְזַמִּין לְאַפָּקָא) from this complete light that stands in the middle (מֵהַאי אוֹר שְׁלִים דְּקַיְּימָא בְּאֶמְצָעִיתָא), one illumination which is the Yesod of the world upon which the worlds stand (חַד נְהִירוּ דְּאִיהוּ יְסוֹדָא דְּעָלְמָא דְּעֲלֵיהּ קַיָּמִין עָלְמִין). And from that complete light, the middle pillar extended the Yesod, the Life of Worlds, which is day, from the right side (וּמֵהַהוּא אוֹר שְׁלִים עַמּוּדָא דְּאֶמְצָעִיתָא אִתְפְּשַׁט יְסוֹדָא חַי עָלְמִין דְּאִיהוּ יוֹם מִסִּטְרָא דְּיָמִינָא). And to the darkness He called night (וְלַחֲשֶׁךְ קָרָא לַיְלָה), He called and prepared and brought out from the side of darkness one female, the moon, which rules by night (קְרָא וְזַמִּין וְאַפִּיק מִסִּטְרָא דְּחֲשׁוֹךְ חַד נוּקְבָא סִיהֲרָא דְּשָׁלְטָא בְּלֵילְיָא), and is called night, the mystery of Adonai, Master of all the earth (וְאִקְרֵי לָיְלָה רָזָא דְּאֲדנ״י אֲדוֹן כָּל הָאָרֶץ). The right entered into that complete pillar in the middle, encompassed in the mystery of the left (עָאַל יָמִינָא בְּהַהוּא עַמּוּדָא שְׁלִים דְּבְּאֶמְצָעִיתָא כָּלִיל בְּרָזָא דִּשְׂמָאלָא), and ascended above to the first point and took and grasped there a word [Some say: a force] of three points—Cholam, Shuruk, Chirik—holy seed (וְסָלִיק לְעֵילָא עַד נְקוּדָה קַדְמָאָה וְנָטִיל וְאָחִיד תַּמָּן מִלָּה נ״א חִילָא דִּתְלַת נְקוּדִין חֹלָ״ם שׁוּרוּ״ק חִירִ״ק זֶרַע קֹדֶשׁ). For no seed is sown except in this mystery (דְּהָא לֵית זַרְעָא דְּאִזְדְּרַע בַּר בְּרָזָא דָא). And all was joined in the middle pillar (וְאִתְחַבַּר כֹּלָּא בְּעַמּוּדָא דְּאֶמְצָעִיתָא). And He brought forth the Yesod of the world, and because of this it is called Kol, for it holds to all in the illumination of desire (וְאַפִּיק יְסוֹדָא דְּעָלְמָא, וּבְגִין כָּךְ אִקְרֵי כֹּל דְּאָחִיד לְכֹלָּא בִּנְהִירוּ דְּתִיאוּבְתָּא).

The left flamed with power and extended (שְׂמָאלָא לָהִיט בְּתוֹקְפָּא וְאָרַח), in all the degrees it extended fragrance (בְּכוּלְהוֹ דַּרְגִּין אָרַח רֵיחָא). And from that flaming fire it brought out that female, the moon (וּמֵהַהוּא לְהִיטוּ דְּאֶשָׁא אַפִּיק הַהִיא נוּקְבָא סִיהֲרָא). And that flame was darkness, because it came from darkness (וְהַהוּא לְהִיטוּ הֲוָה חֲשׁוֹךְ בְּגִין דְּהֲוָה מֵחֲשׁוֹךְ). And these two sides brought forth two degrees, one male and one female (וּתְרֵין סִטְרִין אִלֵּין אַפִּיקוּ תְּרֵין דַּרְגִּין אִלֵּין, חַד דְּכַר וְחַד נוּקְבָא). The Yesod held in the middle pillar from that additional light which was in it (יְסוֹדָא אָחִיד בְּעַמּוּדָא דְּאֶמְצָעִיתָא מֵהַהוּא תּוֹסֶפֶת נְהוֹרָא דְּהֲוָה בֵיהּ), for when that middle pillar was completed and made peace for all sides (דְּכֵיוָן דְּהַהוּא עַמּוּדָא דְּאֶמְצָעִיתָא אִשְׁתְּלִים וְעָבִיד שְׁלָם לְכָל סִטְרִין), then illumination was added in it from above and from all sides, in the joy that all was in it (כְּדֵין אִתּוֹסַף בֵּיהּ נְהִירוּ מֵעֵילָא וּמִכָּל סִטְרִין בְּחֶדְוָה דְּכֹלָּא בֵיהּ). And from that addition of joy went out the Yesod of Worlds, and it is called Musaf (וּמֵהַהוּא תּוֹסֶפֶת דְּחֶדְוָה נָפִיק יְסוֹדָא דְעָלְמִין וְאִקְרֵי מוּסָף). From here go out all the hosts below, and spirits and holy souls in the mystery of YHVH Tzevaot, the God of the spirits (מֵהָכָא נָפְקִין כָּל חַיָּילִין לְתַתָּא וְרוּחִין וְנִשְׁמָתִין קַדִּישִׁין בְּרָזָא יְיָ צְבָאוֹת, אֵל אֱלֹהֵי הָרוּחוֹת).

Night, Master of all the earth, is from the left side, from that darkness (לַיְלָה אֲדוֹן כָּל הָאָרֶץ, מִסִּטְרָא דִּשְׂמָאלָא מֵהַהוּא חֲשׁוֹךְ). And because that darkness desired to be included in the right and its power weakened (וּבְגִין דְּהַהוּא חֲשׁוֹךְ תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּיָמִינָא וְחָלַשׁ תּוּקְפֵיהּ), from it extended this night (אִתְפְּשַׁט מִנֵּיהּ הַאי לַיְלָה). When this night began to spread, before it was complete (כַּד שָׁארֵי לְהִתְפַּשְׁטָא הַאי לַיְלָה עַד לָא אִסְתַּיָּים), that darkness entered and was included in the right, and the right grasped it, and this night was left diminished (הַהוּא חֲשׁוֹךְ עָאַל וְאִתְכְּלִיל בְּיָמִינָא וְיָמִינָא אָחִיד לֵיהּ, וְאִשְׁתָּאַר בִּגְרִיעוּ הַאי לַיְלָה). And as the darkness desired to be included in the light, so the night desired to be included in the day (וּכְמָה דְּחֲשׁוֹךְ תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּאוֹר, הָכִי לַיְלָה תִּיאוּבְתֵּיהּ לְאִתְכְּלָלָא בְּיוֹם). Darkness diminished its light, and because of this it brought out a level of deficiency and not of illumination (חֲשׁוֹךְ גָּרַע נְהוֹרֵיהּ, וּבְגִין כָּךְ אַפִּיק דַּרְגָּא בִּגְרִיעוּ וְלָא בִּנְהִירוּ). Darkness does not shine except when it is included in the light (חֲשׁוֹךְ לָא נָהִיר אֶלָּא כַּד אִתְכְּלִיל בְּאוֹר). Night that comes from it does not shine except when it is included in the day (לַיְלָה דְּנָפַק מִנֵּיהּ לָא נָהִיר אֶלָּא כַּד אִתְכְּלִיל בְּיוֹם). The deficiency of night is not completed except in Musaf (גְּרִיעוּ דְּלַיְלָה לָא אִשְׁתְּלִים אֶלָּא בְּמוּסָף). That which is added here is diminished there (מַה דְּאִתּוֹסַף הָכָא גָּרַע הָכָא).

In Musaf there was within it the mystery of the supernal point and the mystery of the middle pillar on all sides (בְּמוּסַף הֲוָה בֵּיהּ רָזָא דִנְקוּדָה עִלָּאָה וְרָזָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא בְּכָל סִטְרִין), and because of this two letters were added in it (וּבְגִין כָּךְ אִתּוֹסַף בֵּיהּ תְּרֵין אַתְוָון). At night these two were diminished in it (בְּלֵילְיָא גְרִיעוּ בֵּיהּ אִלֵּין תְּרֵין). Then it is written “and He called,” and He subtracted from it the Vav [Some say: Vav–Yod] (כְּדֵין קָרָא כְּתִיב וַיִּקְרָא וְגָרַע מִנֵּיהּ (וי״ו) (ו״י)), and it is written “He called night” (וּכְתִיב קָרָא לַיְלָה). Here is the mystery of the Name of seventy-two letters, engraving of the supernal Keter (הָכָא רָזָא דִשְׁמָא דְשִׁבְעִין וּתְרֵין אַתְוָון גְּלִיפָא דְכִתְרָא עִלָּאָה). And Elohim said: Let there be a firmament in the midst of the waters, etc. (וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וְגו׳) (Bereshit 1). Here in particular is the mystery of separating between upper waters and lower waters, in the mystery of the left (הָכָא בִּפְרַט רָזָא לְאַפְרָשָׁא מַיִין עִלָאִין לְתַתָּאֵי בְּרָזָא דִשְׂמָאלָא). [Some say: and it was created (נ״א וְאִתְבְּרִי)]. Here is dispute in the mystery of the left (הָכָא מַחְלוֹקֶת בְּרָזָא דִשְׂמָאלָא). Until here it was the mystery of the right, and here it is the mystery of the left, and because of this disputes multiplied, to bring everything back to the right (דְעַד הָכָא רָזָא דְּיָמִינָא הוּא, וְהָכָא הוּא רָזָא דִשְׂמָאלָא, וּבְגִין כָּךְ אַסְגִּיאוּ מַחְלוֹקֶת בְּגִין דָּא לְיָמִינָא). The right is the perfection of all, and because of this in the right it is written “Kol,” for in it depends all perfection (יָמִינָא אִיהוּ שְׁלֵימָא דְכֹלָּא, וּבְגִין כָּךְ בְּיָמִינָא כְּתִיב כֹּלָּא דְּהָא בֵּיהּ תַּלְיָיא כָּל שְׁלִימוּ). When the left was aroused, dispute was aroused (כַּד אִתְעַר שְׂמָאלָא אִתְעַר מַחְלוֹקֶת). And in that dispute the fire of wrath was strengthened, and from that dispute Gehinnom went out (וּבְהַהוּא מַחְלוֹקֶת אִתְתַּקַּף אֶשָׁא דְרוּגְזָא וְנָפִיק מִנֵּיהּ מֵהַהוּא מַחְלוֹקֶת גֵּיהִנֹּם). And Gehinnom was aroused in the left and was joined (וְגֵיהִנֹּם בִּשְׂמָאלָא אִתְעַר וְאִתְדָּבַּק).

The wisdom of Moshe looked at this, and in the Work of Bereshit he observed (חָכְמְתָא דְמשֶׁה בְּהָא אִסְתַּכַּל וּבְעוֹבָדָא דִּבְרֵאשִׁית אַשְׁגַּח). In the Work of Bereshit there was dispute of the left with the right, and in that dispute wherein the left was aroused, Gehinnom came forth and joined in it (בְּעוֹבָדָא דִּבְרֵאשִׁית הֲוָה מַחְלוֹקֶת שְׂמָאלָא בְּיָמִינָא, וּבְהַהוּא מַחְלוֹקֶת דְּאִתְעַר בֵּיהּ שְׂמָאלָא נָפַק בֵּיהּ גֵּיהִנֹּם וְאִתְדְּבַק בֵּיהּ). The middle pillar, which is the third day, entered between them (עַמּוּדָא דְאֶמְצָעִיתָא דְּאִיהוּ יוֹם תְּלִיתָאי עָאל בֵּינַיְיהוּ), and separated the dispute (וְאַפְרִישׁ מַחְלוֹקֶת), and reconciled the two sides (וְאַסְכִּים לִתְרֵין סִטְרִין). And Gehinom descended below (וְגֵיהִנֹּם נָחִית לְתַתָּא), and the left was included in the right (וּשְׂמָאלָא אִתְכְּלִיל בְּיָמִינָא), and there was peace in everything (וְהֲוָה שְׁלָמָא בְּכֹלָּא).

In this likeness was the dispute of Korach with Aharon—left with right (כְּגַוְונָא דָא מַחְלוֹקֶת קֹרַח בְּאַהֲרֹן שְׂמָאלָא בְּיָמִינָא). Moshe looked into the Work of Bereshit (אִסְתַּכַּל משֶׁה בְּעוֹבָדָא דִבְרֵאשִׁית). He said: It appears to me to separate the dispute between right and left (אָמַר לִי אִתְחַזֵּי לְאַפְרָשָׁא מַחְלוֹקֶת בֵּין יָמִינָא לִשְׂמָאלָא). He strove to make agreement between them (אִשְׁתַּדַּל לְאַסְכָּמָא בֵּינַיְיהוּ). But the left did not want, and Korach strengthened in his might (וְלָא בָּעֵי שְׂמָאלָא וְאַתְקַף קֹרַח בְּתוּקְפֵיהּ). He said: Surely Gehinnom, in the power of the dispute of the left, is destined to adhere [Some say: above, and to be included in the right] (אָמַר וַדַּאי גֵּיהִנֹּם בְּתוּקְפָא דְמַחְלוֹקֶת שְׂמָאלָא אִצְטְרִיךְ לְאִתְדַּבְּקָא (ס״א לְעֵילָא וּלְאִתְכַּלְּלָא בְּיָמִינָא)). He did not want to adhere above and to be included in the right (הוּא לָא בָּעֵי לְאִתְדַּבְּקָא לְעֵילָא וּלְאִתְכַּלְּלָא בְּיָמִינָא). Surely he will descend below in the power of his wrath (וַדַּאי יֵחוֹת לְתַתָּא בְּתוּקְפָא דְרוּגְזָא דִילֵיהּ). And because of this Korach did not want this dispute to be settled by the hand of Moshe, because it was not for the sake of Heaven, and he did not regard the supernal glory, and he denied the Work of Bereshit (וְעַל דָּא לָא בָּעֵי קֹרַח לְאַסְכָּמָא הַאי מַחְלוֹקֶת בִּידָא דְמשֶׁה, בְּגִין דְּלָא הֲוָה לְשֵׁם שָׁמַיִם, וְלָא חָיִישׁ לִיקָרָא דִלְעֵילָא, וְאַכְּחִישׁ עוֹבָדָא דִבְרֵאשִׁית). And when Moshe saw that he denied the Work of Bereshit and was cast outside, then it is written: And Moshe was very angry (כֵּיוָן דְּחָמָא משֶׁה דְּהֲוָה מַכְּחִישׁ עוֹבָדָא דִבְרֵאשִׁית, וְאִתְדְּחָא אִיהוּ לְבַר, כְּדֵין וַיִּחַר לְמשֶׁה מְאֹד) (Numbers 16).