Daf 18b (דַּף י״ח ע״ב)

The revealed world is unified also below (עָלְמָא דְאִתְגַּלְיָיא אִתְיַיחַד אוּף הָכִי לְתַתָּא), and the revealed world is the lower world (וְעָלְמָא דְאִתְגַלְיָיא אִיהוּ עָלְמָא דְתַתָּאָה). “And I saw Hashem” (Isaiah 6) (וָאֶרְאֶה אֶת יְיָ), “and they saw the Elohim of Yisrael” (Exodus 24) (וַיִּרְאוּ אֶת אֱלֹהֵי יִשְׂרָאֵל), “and the glory of Hashem appeared” (Numbers 14) (וּכְבוֹד יְיָ נִרְאָה), “and the glory of Hashem was seen” (Numbers 17) (וַיֵּרָא כְבוֹד יְיָ), “as the appearance of the rainbow… so was the appearance of the brightness round about—this was the appearance of the likeness of the glory of Hashem” (Ezekiel 1) (כְּמַרְאֶה הַקֶּשֶׁת וְגוֹ׳ כֵּן מַרְאֶה הַנֹּגַהּ סָבִיב הוּא מַרְאֶה דְּמוּת כְּבוֹד יְיָ). And this is the secret: “And let the dry land appear” (וְדָא אִיהוּ רָזָא וְתֵרָאֶה הַיַּבָּשָׁה). “As the appearance of the rainbow” (Ezekiel 1) (כְּמַרְאֵה הַקֶּשֶׁת)—this is the Life of Worlds (זֶה חַי עָלְמִין). And this is: “My bow I have set in the cloud”—this is Malchut (Bereshit 9) (וְזֶהוּ אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן דָּא מַלְכוּת). “I have set it” from the day the world was created (נָתַתִּי מִן יוֹמָא דְאִתְבְּרֵי עָלְמָא). On the day when a cloud appears and the rainbow is seen, when the left awakens to overpower (בְּיוֹמָא דְּעִיבָּא דְּאִתְחַזֵּי קֶשֶׁת דְּאִתְעַר שְׂמָאלָא לְאִתְתַּקְּפָא), then “the appearance of the likeness of the glory of Hashem”—the left awakens to be strengthened (מַרְאֶה דְּמוּת כְּבוֹד יְיָ אִתְעַר שְׂמָאלָא לְאִתְתַּקְּפָא). Rachel goes forth and suffers in her childbirth (נָפְקַת רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ). Micha'el is on this side, Raphael on this side, and Gavriel on this side (מִיכָאֵ״ל בְּסִטְרָא דָא, רְפָאֵ״ל בְּסִטְרָא דָא, גַּבְרִיאֵ״ל בְּסִטְרָא דָא). And these are the colors that are seen in that likeness: white, red, and green (וְאִנּוּן גְּוָונִין דְּאִתְחַזְּיָין בְּהַהוּא דְּמוּת חִיוַר וְסוּמָק וְיָרוֹק). “So is the appearance of brightness round about” (כֵּן מַרְאֶה הַנֹּגַהּ סָבִיב): a hidden radiance concealed in the turning of the vision of the eye (נְהִירוּ דְאִתְכַּסְיָיא בְּגִלְגּוּלָא דְּחֵיזוּ דְעֵינָא). This is the appearance of the likeness of the glory of Hashem (הוּא מַרְאֶה דְּמוּת כְּבוֹד יְיָ). Colors unified in a lower Unification according to the Unification that is unified above (גְּוָנִין דְּאִתְיַחֲדָא יִחוּדָא תַּתָּאָה לְפוּם יִחוּדָא דְּאִתְיַחַד יִחוּדָא דִלְעֵילָא). Hashem Elokeinu Hashem (יְיָ אֱלֹהֵינוּ יְיָ). Hidden colors not seen, bound into one place, one Unification above (גְּוָנִין סְתִימִין דְּלָא אִתְחַזָן וְאִתְקַשְּׁרָן אֶל מָקוֹם אֶחָד יִחוּדָא חָדָא בְּעִלָּאָה). Colors in the rainbow below, unified in them: white, red, and green, like hidden colors (גְּוָנִין בַּקֶּשֶׁת לְתַתָּא לְאִתְיַחֲדָא בְּהוּ חִוָּור סוֹמָק וְיָרוֹק כִּגְוָנִין סְתִימִין). And these are another Unification, the secret: “And His Name One” (וְאִנּוּן יִחוּדָא אָחֳרָא רָזָא וּשְׁמוֹ אֶחָד). “Blessed be the Name of the glory of His kingdom forever and ever”—this is the lower Unification (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד יִחוּדָא דִלְתַתָּא). The supernal Unification: “Hear O Yisrael, Hashem Elokeinu Hashem is One” (Deuteronomy 6) (יִחוּדָא עִלָּאָה שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד). This corresponds to that (דָּא לָקֳבֵיל דָּא). “Let the waters be gathered”—measure of line and of span (יִקָּווּ מְדִידוּ דְּקַו וּמִשְׁחָתָא). Here are six words, and here are six words (הָכָא שִׁית תֵּיבִין וְהָכָא שִׁית תֵּיבִין).

The measurement of the Hard Spark, as it is written: “Who measured the waters in the hollow of His hand” (Isaiah 40) (מִשְׁחָתָא בּוֹצִינָא דְקַרְדִינוּתָא דִּכְתִיב מִי מָדַד בְּשָׁעֳלוֹ מָיִם). And this is “Let the waters be gathered” (Bereshit 1) (וְדָא אִיהוּ יִקָּווּ הַמַּיִם). Here is the measure of the Former of Worlds: Yod, Heh, Vav, Heh, “Holy, Holy, Holy” (הָכָא שִׁעוּרָא דְיוֹצֵר עָלְמִין יוּ״ד ה״א וָא״ו ה״א קָדוֹ״שׁ קָדוֹ״שׁ קָדוֹ״שׁ דָּא אִיהוּ יִקָּווּ הַמַּיִם). Hashem Tzevaot (יְיָ צְבָאוֹת)—this is “to one place” in the secret of this Name (דָּא אִיהוּ אֶל מָקוֹם אֶחָד בְּרָזָא דִשְׁמָא דָא). “The whole earth is filled with His glory” (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6)—this is “And let the dry land appear” (דָּא וְתֵרָאֶה הַיַּבָּשָׁה). A engraved secret: the Name of Unification, Cuzu bemochsez Cuzu (רָזָא גְלִיפָא שְׁמָא דְיִחוּדָא כּוּזוּ בְּמוֹכְסַ״ז כּוּזוּ). “Let the earth sprout vegetation, grass…” (Bereshit 1) (תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב וְגו׳)—now strength went forth in those waters that were gathered to one place (הַשְׁתָּא אַפִּיקַת חֵילָא בְּאִנּוּן מַיִּין דְּאִתְכְּנָשׁוּ לְאֲתַר חָד), and they flowed within, into a hidden concealment (וְנַגְדִין בְּגַוֵיהּ גוֹ טְמִירוּ סְתִימָאָה). And within them emerged hidden supernal ones and holy armies (וְנָפְקִין בְּגַוֵּיהּ טְמִירִין עִלָּאִין וְחַיָּילִין קַדִּישִׁין), for all those of faith are arranged for them in the arrangement of faith, in the service of their Master (דִּי כָּל אִנּוּן בְּנֵי מְהֵימְנוּתָא מְתַקְנָן לוֹן בְּתִקּוּנָא דִּמְהֵימְנוּתָא בְּהַהִיא פּוּלְחָנָא דְמָארֵיהוֹן). And this is the secret: “Who causes the grass to grow for the cattle…” (Psalms 104) (וְרָזָא דָא מַצְמִיחַ חָצִיר לַבְּהֵמָה וְגו׳)—this is the Beast that crouches upon a thousand mountains (דָא בְּהֵמָה דִּרְבִיעָאָה עַל אֶלֶף טוּרִין), and every day they grow for it that grass (וּמְגַדְּלִין לָהּ בְּכָל יוֹמָא הַהוּא חָצִיר). And this grass—these are angels who rule according to the moment, who were created on the second day, and they exist to be food for this Beast (וְחָצִיר דָּא אִנּוּן מַלְאָכִין שַׁלִּיטִין לְפוּם שַׁעֲתָא דְּאִתְבְּרִיאוּ בַּשֵּׁנִי וְקַיָּימִין לְמֵיכָלָא דְּהַאי בְּהֵמָה), for there is fire that consumes fire (בְּגִין דְּאִית אֶשָׁא אֶכְלָא אֶשָׁא). “And herb for the service of man” (Psalms 104) (וְעֵשֶׂב לַעֲבוֹדַת הָאָדָם)—this herb, these are the Ofanim, the Chayot, and the Keruvim (עֵשֶׂב דָּא אִלֵּין אוֹפַנִּין וְחַיּוֹת וּכְרוּבִים).

All of them are arranged within their arrangements, and they exist to be rectified at the time when human beings come to the service of their Master, with their offerings and their prayers (דְּכֻלְהוּ מְתַקְנָן גּוֹ תִּקּוּנַיְיהוּ וְקַיָּימִין לְאִתְתַּקְנָא בְּשַׁעֲתָא דִּבְנֵי נְשָׁא אַתְיָין לְפוּלְחָנָא דְּמָארֵיהוֹן בְּקָרְבְּנֵיהוֹן וּבִצְלוֹתָא). And this is “the service of man” (דְּדָא אִיהוּ עֲבוֹדַת הָאָדָם). And this herb was prepared and readied for the service of man, to be rectified in its rectification as is fitting (וְעֵשֶׂב דָּא אִזְדַּמַּן וְאִתְעַתַּד לַעֲבוֹדַת הָאָדָם לְאִתְתַּקְּנָא בְּתִקּוּנֵיהּ כְּדְקָא יְאוּת). And when they are rectified in this service of man, afterward from them come forth nourishment and sustenance for the world, as it is written (Psalms 104): “To bring forth bread from the earth” (וְכַד אִנּוּן מִתְתַּקְנָן בְּהַהִיא עֲבוֹדַת הָאָדָם לְבָתַר מִנַּיְיהוּ נָפְקֵי מְזוֹנֵי וְטָרְפִּין לְעָלְמָא דִּכְתִיב לְהוֹצִיא לֶחֶם מִן הָאָרֶץ). And this is “herb yielding seed” (Bereshit 1) (וְדָא אִיהוּ עֵשֶׂב מַזְרִיעַ זֶרַע), for grass does not yield seed—rather it is prepared for the food of the holy Fire (דְּהָא חָצִיר לָא מַזְרִיעַ זֶרַע אִיהוּ אֶלָּא אִזְדַּמַּן לְמֵיכְלָא דְאֶשָׁא קַדִּישָׁא). And herb is for the rectification of the world (וְעֵשֶׂב לְתִקּוּנָא דְּעָלְמָא). And all this is to bring forth bread from the earth (וְכָל דָּא לְהוֹצִיא לֶחֶם מִן הָאָרֶץ). All the rectifications of human beings are those that are rectified for this herb of the earth (כָּל תִּקּוּנִין דִּבְנֵי נְשָׁא דְּקָא מְתַקְּנָא לְהַאי עֵשֶׂב אֶרֶץ). For their service to their Master is to supply, through them, from that earth, nourishment and sustenance for this world, and to bless human beings with blessings from above (דְּפוּלְחָנָא דִּלְהוֹן לְמָארֵיהוֹן לְסַפְּקָא עַל יְדֵיהוֹן מֵהַהִיא אֶרֶץ טַרְפֵּי וּמְזוֹנִי לְהַאי עָלְמָא וּלְאִתְבָּרְכָא בְּנֵי נְשָׁא מִבִּרְכָן דִּלְעֵיל). “A tree bearing fruit, making fruit” (Bereshit 1) (עֵץ פְּרִי עוֹשֶׂה פְּרִי)—level upon level, male and female (דַּרְגָּא עַל דַּרְגָּא דְּכַר וְנוּקְבָא). As the tree of fruit brought forth the power of the tree that makes fruit, so here it brings forth (כְּמָה דְּעֵץ פְּרִי אַפִּיק חֵילָא דְּעֵץ עוֹשֶׂה פְּרִי, אוּף הָכָא אַפִּיק אִיהוּ). And who are they? These are the Keruvim and the palm-columns (וּמָאן אִיהוּ אִלֵּין אִנּוּן כְּרוּבִים וְתִמְרוֹת).

What are Timrot [Palm-columns]? (מַאי תִּמְרוֹת). These are those that ascend in the smoke of the offering (אִלֵּין אִנּוּן דְּסָלְקֵי בִּתְנָנָא דְקָרְבָּנָא), and are rectified together with it (וּמִתְתַּקְּנֵי בַּהֲדֵיהּ), and are established—some say: and are called—“pillars of smoke” (וְאַקְמָן [נ״א: וַאֲקְרוֹן] תִּמְרוֹת עָשָׁן). And all of them stand in their Tikkunim [Rectifications] for the service of man (וְכֻלְהוּ קַיָּימִין בְּתִקּוּנַיְיהוּ לַעֲבוֹדַת הָאָדָם), which is not so concerning grass (מַה דְּלָא קַיְימָא כֵּן חָצִיר), for grass was prepared for food (דְּהָא אִתְעַתַּד לְמֵיכַל), as it is written (דִּכְתִיב): “Behold now Behemoth, which I made with you; he eats grass like an ox” (הִנֵּה נָא בְּהֵמוֹת אֲשֶׁר עָשִׂיתִי עִמָּךְ חָצִיר כְּבָקָר יֹאכַל) (Job 40:15). “A fruit tree making fruit” (עֵץ פְּרִי עוֹשֶׂה פְּרִי) (Genesis 1:11)—the Diyukna [Form] of male and female (דִּיוּקְנָא דְּכַר וְנוּקְבָא). “And the likeness of their faces was the face of a man” (וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם) (Ezekiel 1:10)—these are not like those Keruvim [Cherubs] (אִלֵּין לָאו אִנּוּן כְּאִנּוּן כְּרוּבִים); these are great faces with a full beard (אִלֵּין אַפֵּי רַבְרְבָן בְּדִיקְנָא חֲתִימָא). Keruvim [Cherubs] are small faces, like children (כְּרוּבִים אַפֵּי זוּטְרֵי כְּרַבְיָין). The face of man—all Diyuknin [Forms] are included within them (פְּנִי אָדָם כָּל דִּיוּקְנִין כְּלִילָן בְּהוּ), because they are great faces (בְּגִין דְּאִנּוּן אַפִּין רַבְרְבִין), and engraved forms are depicted within them (וּמִצְטַיְירִין בְּהוּ צִיּוּרִין גְּלִיפִין), like the engravings of the Shem haMeforash [Explicit Name] in the four directions of the world (כְּגִלּוּפֵי שְׁמָא מְפֹרַשׁ בְּאַרְבַּע סִטְרֵי דְּעָלְמָא): east, west, north, and south (מִזְרָח מַעֲרָב צָפוֹן וְדָרוֹם).

Micha'el engraved a marking toward the south (מִיכָאֵ״ל רָשִׁים רְשִׁימוּ לְצַד דָּרוֹם), and all the faces gaze toward him (וְכָל אַנְפִּין מִסְתַּכְּלִין לְגַבֵּיהּ): the face of man, the face of a lion, the face of an ox, and the face of an eagle (פְּנֵי אָדָם פְּנֵי אַרְיֵה פְּנֵי שׁוֹר פְּנֵי נֶשֶׁר). Adam [Man] is male and female (אָדָם אִיהוּ דְּכַר וְנוּקְבָא), and he is not called Adam [Man] except through these (וְלָא אִקְרֵי אָדָם בַּר הָנִי). And from him are formed the forms of the Merkavah [Chariot] of Elohim, myriads upon myriads (וּמִנֵּיהּ אִצְטַיְירָן צִיּוּרִין דְּרֶכֶב אֱלֹהִים רִבּוֹתַיִם), as it is written (דִּכְתִיב): “The chariots of Elohim are myriads upon myriads, thousands upon thousands” (רֶכֶב אֱלֹהִים רִבּוֹתַיִם אַלְפֵי שִׁנְאָן) (Psalms 68:18).