Daf 18a (דַּף י״ח ע״א)

Upper waters are masculine (מַיִין עִלָּאִין דְּכוּרִין), and lower waters are feminine (וּמַיִין תַּתָּאִין נוּקְבֵי). At first, they were waters within waters (בְּקַדְמִיתָא הֲווּ מַיִם בְּמַיִם), until they were separated to be made known—upper waters and lower waters (עַד דְּאִתְפְּרָשׁוּ לְאִשְׁתְּמוֹדְעָא מַיִין עִלָּאִין וְתַתָּאִין), this is Elohim (דָּא אֱלֹהִים), some say: upper waters (נ״א: מַיִין עִלָּאִין), and this is Adonai (וְדָא אֲדֹנָי), some say: lower waters (נ״א: מַיִין תַּתָּאִין), and this is the upper Heh and the lower Heh (וְדָא ה' עִילָּאָה וְה' תַּתָּאָה). What is written: “And Elohim made the firmament” (Bereshit 1) (מַה כְּתִיב וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ)—this extension took the Name Elohim as upper waters (אִתְפַּשְׁטוּתָא דָּא נָטַל שְׁמָא דָּא אֱלֹהִים מַיִין עִלָּאִין), and the lower waters are Adonai (וּמַיִין תַּתָּאִין אֲדֹנָי). And even with all this, once the masculine waters were completed with the feminine waters, the Name Elohim extended into all (וְעִם כָּל דָּא כֵּיוָן דְּאִשְׁתְּלִימוּ מַיִין דְּכוּרִין בְּמַיִין נוּקְבִין שְׁמָא דֵּאֱלֹהִים אִתְפַּשַּׁט בְּכֹלָּא). And even though He separated between upper waters and lower waters, the division was not resolved until the third day, and the division was established, and everything was set in its place properly (וְאַף עַל גַּב דְּאַפְרִישׁ בֵּין מַיִין עִילָּאִין לְתַתָּאִין מַחְלוֹקֶת לָא אִתְבַּטַּל עַד יוֹם תְּלִיתָאֵי וְאַסְכִּים מַחְלוֹקֶת וְאִתְיַשַּׁב כֹּלָּא בְּדוּכְתֵּיהּ כְּדְקָא יְאוּת). And because of this division, even though it is the sustenance of the world, it is not written “ki tov” on the second day—for the work was not yet completed (וּבְגִין מַחְלוֹקֶת דָּא אַף עַל פִּי דְּאִיהוּ קִיּוּמָא דְּעָלְמָא לָא כְּתִיב כִּי טוֹב בַּשֵּׁנִי דְּלָא אִשְׁתְּלִים עוֹבָדָא). Upper waters and lower waters were as one, and they did not beget offspring in the world until they were separated and made known (מַיִין עִילָּאִין וּמַיִין תַּתָּאִין הֲווּ כַּחֲדָא וְלָא הֲווּ תּוֹלָדִין בְּעָלְמָא עַד דְּאִתְפְּרָשׁוּ וְאִשְׁתְּמוֹדָעוּ). And because of that, they produced offspring (וּבְגִין כָּךְ עָבְדוּ תּוֹלָדִין). And with all this, even though Havdalah was on the second day and there was division therein, the third day established all—for it is the Name that is engraved with its engravings (וְעִם כָּל דָּא אַף עַל גַּב דְּהַבְדָּלָה הֲוֵי בַּשֵּׁנִי וּמַחְלוֹקֶת בֵּיהּ הֲוָה יוֹם תְּלִיתָאֵי אַסְכִּים בְּכֹלָּא דְּהוּא שְׁמָא דְּאִיגְלַף בִּגְלִיפוֹי), some say: the Name YHVH (ס״א יהוה), became to harmonize upper waters and lower waters—upper Heh, lower Heh, and Vav between them (הָוָה לְאִסְתַּכְּמָא מַיִין עִילָּאִין וּמַיִין תַּתָּאִין ה' עִילָּאָה, ה' תַּתָּאָה, ו' בֵּינַיְיהוּ), to complete the two sides (לְאַשְׁלָמָא בִּתְרֵין סִטְרִין). And this is the sign: “The waters of the Jordan stood up in one heap”—upper waters rose up (וְסִימָנָא דָּא מֵי הַיַּרְדֵּן מַיִין עִילָּאִין קָמוּ נֵד אֶחָד), and lower waters descended to the sea (מַיִין תַּתָּאִין נָחֲתוּ לְיַמָּא), and Yisrael went through the middle (וְיִשְׂרָאֵל אָזְלֵי בְּאֶמְצָעִיתָא).

Five firmaments are written here (חָמֵשׁ רְקִיעִין כְּתִיבֵי הָכָא), and the Life of Worlds went through them and led them, and all were included one in the other (וְחַי הָעוֹלָמִים אָזִיל בְּהוּ וְאַנְהִיג בְּהוּ וְכוּלְּהוּ כְּלִילָן דָּא בְּדָא). And were it not for this division, which was resolved by the middle, they would not have been unified, and they would not have endured (וְאִלְמָלֵא הַאי מַחְלוֹקֶת דְּאִסְתַּכַּם עַל יְדֵי דְּאֶמְצָעִיתָא לָא אִתְכְּלִילוּ וְלָא אִשְׁתַּיְּרוּ), some say: they would not have been straightened (נ״א: אִתְייַשְּׁרוּ). Five hundred years are those of the Tree of Life, which clings to them to produce branches and offspring for the world (חֲמֵשׁ מְאָה שְׁנִין אִנּוּן דְּאִילָנָא דְּחַיֵּי דָּבִיק בְּהוּ לְמֶעְבַּד אִבִּין וְתוֹלָדִין לְעָלְמָא), and all the waters of Bereshit, which flowed and extended from Bereshit, were divided below through it (וְכָל מֵימוֹי דִּבְרֵאשִׁית דְּנָגְדִין וְאִתְמַשְׁכָּן מִבְּרֵאשִׁית אִתְפַּלְגוּ תְּחוֹתוֹי עַל יְדֵיהּ). And David the king took all of it, and he distributed afterward, as it is written (2 Samuel 6): “And he distributed to all the people, to the whole multitude…” (וְדָוִד מַלְכָּא נָקִיט כֹּלָּא וְאִיהוּ פָּלִיג לְבָתַר דִּכְתִיב וַיְחַלֵּק לְכָל הָעָם לְכָל הֲמוֹן וְגוֹ׳), and it is written (Psalms 104): “You give to them—they gather” (וּכְתִיב תִּתֵּן לָהֶם יִלְקֹטוּן), and it is written (Proverbs 31): “She rises while it is still night, and gives prey…” (וּכְתִיב וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף וְגוֹ׳). At the moment when division is aroused in the force of the left (בְּשַׁעֲתָא דְּאִתְעַר מַחְלוֹקֶת בְּתוּקְפָּא דִּשְׂמָאלָא), the foam of refuse swelled and strengthened (אַסְגֵּי וְאַתְקֵף הוֹרְפִילָא דְּטִיפְסָא), and from there emerged thin forms (וְנָפְקוּ מִתַּמָּן טְסִירִין), and they congealed instantly without any moisture at all (וְאַקְרִישׁוּ מִיָּד בְּלָא לַחוּתָא כְּלָל), and they became male and female (וְהֲווּ דְּכַר וְנוּקְבָא). And from them were separated destructive species according to their kinds (וּמִנְּהוֹן אִתְפְּרָשׁוּ זַיְינִין בִּישִׁין לִזְנַיְיהוּ), and here is the might of the impure spirit in all those thin forces (וְהָכָא תַּקִּיפוּ דְּרוּחַ מְסָאֳבָא בְּכָל אִנּוּן תוּקְפִין טְסִירִין). And they are the secret of the foreskin (וְאִנּוּן רָזָא דְּעָרְלָה). These are empowered with fierce destructive weapons (אִלֵּין אִתָּקְפוּ בְּזַיְינִין תַּקִּיפִין), one is 'Ef’eh' [Viper] and one is 'Nachash' [Serpent], and the two are one (חַד אֶפְעֶ״ה וְחַד נָחָ״שׁ וְתַּרְוַיְיהוּ חַד). 'Ef’eh' [Viper] gives birth—some say: to seventy (אוֹלִיד [ס״א לְשִׁבְעִין])—for seven years in a single union (לְשִׁבְעָא שְׁנִין בְּחִבּוּרָא חָדָא), all returning to seven years of 'Nachash' [Serpent] (אִתְהַדַּר כֹּלָּא לְשֶׁבַע שְׁנִין דְּנָחָשׁ).

Here is the secret of Gehinnom, which is called by seven names (הָכָא אִיהוּ רָזָא דְּגֵיהִנֹּם דְּאִקְרֵי בִּשְׁבַע שְׁמָהָן). The Evil Inclination is called by seven names (יֵצֶר הָרָע בִּשְׁבַע שְׁמָהָן אִקְרֵי). And in many levels it spread its impurity from here into the world (וּבְכַמָּה דַּרְגִּין אִתְפַּשַּׁט מְסָאֲבוּ מֵהָכָא לְעָלְמָא), and all is from the secret of the left—good and evil—and it is the structure of the world (וְכֹלָּא מֵרָזָא דִּשְׂמָאלָא, טַב וּבִישׁ, וְאִיהוּ יִשּׁוּבָא דְּעָלְמָא). Here is the engraved Name of the eight ministering letters (הָכָא שְׁמָא גְלִיפָא דִּתְמַנֵּי סָרֵי אַתְוָון), appointed over the rains of favor, freewill, and blessing—the settlement of the world (מְמַנָּא עַל גִּשְׁמֵי רָצוֹן נְדָבָה וּבְרָכָה, יִשּׁוּבָא דְּעָלְמָא).

The initials YHVH: “And Elohim said, ‘Let the waters be gathered…’” (Bereshit 1) (ר״ת י־ה־ו־ה: וַיֹּאמֶר אֱלֹקִים יִקָּווּ הַמַּיִם וְגוֹ׳), in the path of a measuring line, to become a straight path (בְּאֹרַח קַו לְמֶהֱוֵי בְּאֹרַח מֵישָׁר). For from the secret of that first point, all emerged in concealment (דְּהָא מֵרָזָא דְּהַהִיא נְקוּדָה קַדְמָאָה נָפַק כֹּלָּא בִּסְתִּימוּ), until it arrived and was gathered into the supernal palace (עַד דְּמָטֵי וְאִתְכַּנִּישׁ לְהֵיכָלָא עִלָּאָה), and from there emerged in a straight line to the other levels (וּמִתַּמָּן נָפִיק בְּקַו מֵישַׁר לִשְׁאָר דַּרְגִּין), until it reached that place that gathers all into one inclusive unity—male and female (עַד דְּמָטֵי לְהַהוּא אֲתַר חַד דְּכָנִישׁ כֹּלָּא בִּכְלַל דְּכַר וְנוּקְבָא). And who is He? The Life of Worlds (וּמַאן אִיהוּ חַי עָלְמִין). The waters that emerge from above—from Hashem, the supernal Heh (הַמַּיִם דְּנַפְקֵי מִלְעֵיל מֵאֵת ה׳ עִילָּאָה), and from beneath the heavens—the small Vav (מִתַּחַת הַשָּׁמַיִם ו׳ זְעֵירָא). And concerning this, the Vav: one heaven and one beneath the heavens (וְעַל דָּא ו״ו חַד שָׁמַיִם וְחַד מִתַּחַת הַשָּׁמַיִם). Then: “Let the dry land appear” — this is the lower Heh (Bereshit 1) (כְּדֵין וְתֵרָאֶה הַיַּבָּשָׁה דָּא ה׳ תַּתָּאָה). This was revealed (דָּא אִתְגְּלִי), and all the rest remain concealed (וְכָל שְׁאָר אִתְכַּסֵּי). And from this latter appearance was heard that mystery which remains concealed (וּמִגּוֹ הַהוּא בַּתְרָאָה אִשְׁתְּמַע בְּסוּכְלְתָּנוּ הַהוּא דְּאִתְכַּסֵּי). “To one place”—because here is the bond of unification of the supernal world: “Hashem is One and His Name is One” (Zechariah 14) (אֶל מָקוֹם אֶחָד בְּגִין דְּהָכָא הוּא קִשּׁוּרָא דְּיִחוּדָא דְּעָלְמָא עִילָּאָה: יְהוָ״ה אֶחָד וּשְׁמוֹ אֶחָד). Two unions: one of the supernal world to unify in its level, and one of the lower world to unify in its level (תְּרֵין יִחוּדִין: חַד דְּעָלְמָא עִילָּאָה לְאִתְיַחֲדָא בְּדַרְגּוֹי, וְחַד דְּעָלְמָא תַּתָּאָה לְאִתְיַחֲדָא בְּדַרְגּוֹי). The bond of unification of the supernal world is until here (קִשּׁוּרָא דְּיִחוּדָא דְּעָלְמָא עִילָּאָה עַד הָכָא אִיהוּ). The Life of Worlds is rooted there, and the supernal world is bound in His unification (חַי עָלְמִין תַּמָּן אִתְבְּסִים וְאִתְקַשַּׁר עָלְמָא עִילָּאָה בְּיִחוּדָא דִּילֵיהּ). And because of this, it is called “One Place” (וּבְגִין כָּךְ אִקְרֵי מָקוֹם אֶחָד). All levels and all outpourings are gathered there (כָּל דַּרְגִּין וְכָל שַׁיְפִין מִתְכַּנְּשִׁין תַּמָּן), and all of them are one within it, without any separation at all (וְהֲווּ כֻּלְּהוּ בֵּיהּ חַד בְּלָא פִּירוּדָא כְּלָל). And there is no level that becomes unified in a singular unification except this one (וְלֵית דַּרְגָא דְּאִתְיַחֲדָן תַּמָּן בְּיִחוּדָא חַד אֶלָּא הַאי), and in it all are concealed in a sealed path of singular yearning (וּבֵיהּ אִתְכַּסְיָין כֻּלְּהוּ בְּאֹרַח סָתִים בְּתִיאוּבְתָּא חַד). Until here, in this level, the revealed world is unified in the concealed world (עַד הָכָא בְּדַרְגָּא דָּא אִתְיַיחַד עָלְמָא דְאִתְגַּלְיָיא בְּעָלְמָא דְאִתְכַּסְיָיא).