Daf 19b (דַּף י״ט ע״ב)

Emerged then the form of Adam that includes all forms (נָפְקָא כֵּיוָן דִּיוּקְנָא דְּאָדָם דְּכָלִיל כָּל דִּיוּקְנִין). Then it is written: “A tree bearing fruit, making fruit after its kind, whose seed is in it, upon the earth” (Bereshit 1) (כְּדֵין כְּתִיב עֵץ פְּרִי עוֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ בוֹ עַל הָאָרֶץ). He did not bring forth seed except for usefulness (לָא אַפִּיק זַרְעָא אֶלָּא לְתוֹעַלְתָּא). “Upon the earth, whose seed is in it”—precisely so (עַל הָאָרֶץ אֲשֶׁר זַרְעוֹ בוֹ דַּיְיקָא). From here, that Adam has no permission to bring forth seed from himself to waste (מִכָּאן דְּלֵית רְשׁוּ לְבַר נָשׁ לְאַפָּקָא זַרְעָא מִנֵּיהּ לְבַטָּלָא). Grass—some say: vegetation—this secret here is not one that yields seed (חָצִּיר [נ״א: דֶּשֶׁא] [רזא] דְּהָכָא לָאו אִיהוּ מַזְרִיעַ זֶרַע). And because of this it was nullified and does not endure in existence like the others (וּבְגִין כָּךְ אִתְבַּטַּל וְלָא קַיְימָא בְּקִיּוּמָא כְּהָנֵי אַחֲרָנִין), for it has no form to be inscribed and engraved in image and likeness at all (דְּלֵית לֵיה דִּיוּקְנָא לְאִצְטַיְירָא וּלְאִתְגְּלָפָא בְּדִיּוּקְנָא וְצִיוּרָא כְּלָל). Rather, they are seen and not seen (אֶלָּא אִתְחַזּוּן וְלָא אִתְחַזּוּן). All those that are not formed in image and likeness have no enduring existence (כָּל אִנּוּן דְּלָא אִצְטַיְירוּ בְּצִיוּרָא וְדִיּוּקְנָא לֵית לוֹן קִיּוּמָא). They exist only according to the moment and are consumed in the fire that consumes fire, and return as before—and so it is every day (קַיְימֵי לְפוּם שַׁעֲתָא וְאִתְאֲכִילוּ בְּאֶשָׁא דְּאָכְלָא אֶשָׁא וּמִהַדְּרִין כְּמִדְּלְקַדְּמִין וְכֵן בְּכָל יוֹמָא).

Man below has form and image (בַּר נָשׁ לְתַתָּא אִית לֵיהּ דִּיוּקְנָא וְצִיוּרָא), yet he does not have existence as do those above (וְלָא אִיהוּ בְּקִיּוּמָא כְּגַוְונָא דְּהָנֵי דִלְעֵילָא). For the forms and images above are inscribed in their forms as they are, without another garment to be inscribed in (צִיוּרָא וְדִיּוּקְנָא דִּלְעֵיל מִצְטַיְירִין בְּצִיוּרֵיהוֹן כְּמָה דְּהַוְיָין בְּלָא מַלְבּוּשָׁא אָחֳרָא לְאִצְטַיְירָא). And because of this, they are in existence continually (וּבְגִין כָּךְ אִנּוּן בְּקִיּוּמָא תָּדִיר). The form of Adam below is inscribed in his forms with a garment, and not otherwise (צִיּוּרָא דְּאָדָם לְתַתָּא מִצְטַיְירִין בְּצִיּוּרַיְיהוּ בְּמַלְבּוּשָׁא וְלָא כְּגַוְונָא אָחֳרָא). And because of this they endure in existence for a time and season (וּבְגִין כָּךְ קָיְּימִין בְּקִיּוּמָא זְמַן וְעִדָּן). And every single night, the spirit spreads out from this garment and ascends above (וּבְכָל לֵילְיָא וְלֵילְיָא מִתְפַּשַּׁט רוּחָא מֵהַאי מַלְבּוּשָׁא וְסָלְקָא לְעֵילָא). And that fire which consumes, consumes it (וְהַהוּא אֶשָׁא דְּאָכְלָא אָכִיל לֵיהּ). And afterward it returns as before, and is inscribed in its garments (וּבָתַר אִתְהַדַּר כְּמִלְקַדְּמִין וּמִצְטַיְירִין בִּלְבוּשַׁיְיהוּ). And because of this they do not endure in existence as do those forms above (וּבְגִין כָּךְ לֵית לוֹן קִיּוּמָא כְּאִנּוּן דִּיוּקְנִין דִּלְעֵיל). And concerning this it is written (Lamentations 3): “They are new every morning” (וְעַל דָּא כְּתִיב חֲדָשִׁים לַבְּקָרִים)—human beings, who are new every single day (בְּנֵי נְשָׁא דְּאִנּוּן חֲדָשִׁים בְּכָל יוֹמָא וְיוֹמָא). What is the reason? “Great is Your faithfulness” (Lamentations 3) (מַאי טַעְמָא רַבָּה אֱמוּנָתֶךָ)—great it is, and not small (רַבָּה אִיהוּ וְלָא זְעֵירָא).

“Great is Your faithfulness” (Lamentations 3)—truly great, for it is great enough to bear all the children of the world and to include them within itself, above and below (רַבָּה אֱמוּנָתֶךָ וַדַּאי רַבָּה דְּיָכְלָא לְנַטְלָא כָּל בְּנֵי עַלְמָא וּלְאַכְלָלָא לוֹן בְּגַוָּוהּ עִלָּאָה וְתַתָּאָה). A place vast and abundant it is, that includes all, and is never filled to excess (אֲתַר רַב וְסַגֵּי אִיהוּ דְּכָלִיל כֹּלָּא וְלֹא אִתְמַלְיָיא יַתִּיר). And this is the secret: “All the rivers go to the sea, and the sea is not full…” (Ecclesiastes 1) (וְרָזָא דָא כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא וְגו׳). They go toward the sea, and the sea takes them and consumes them within itself, and is not filled (אָזְלֵי לְגַבֵּי יַמָּא וְיַמָּא נָטִיל לוֹן וְאָכִיל לוֹן בְּגַוֵּיהּ וְלָא אִתְמַלְיָיא). And afterward it brings them forth as before, and they go (וּבָתַר אַפִּיק לוֹן כְּמִלְקַדְּמִין וְאָזְלֵי). And because of this: “Great is Your faithfulness” (וּבְגִין דָּא רַבָּה אֱמוּנָתֶךָ). On this day it is written: “It was good… it was good”—two times (Bereshit 1) (בְּיוֹמָא דָא כְּתִיב כִּי טוֹב כִּי טוֹב תְּרֵי זִמְנֵי). For this day grasps two sides and separates division (בְּגִין דְּיוֹמָא דָא אָחִיד לִתְּרֵין סִטְרִין וְאַפְרִישׁ מַחְלוֹקֶת). He said to this side: “It is good,” and to this side: “It is good,” and He made peace between them (אָמַר לְהַאי סִטְרָא כִּי טוֹב וּלְהַאי סִטְרָא כִּי טוֹב וְאַסְכִּים בֵּינַיְיהוּ). And because of this, there are in it twice: “And He said… and He said” (וּבְגִין כָּךְ אִית בֵּיהּ תְּרֵין זִמְנִין וַיֹּאמֶר וַיֹּאמֶר). Here is the secret of the Name of four letters, engraved and inscribed, ascending into twelve letters, in four forms, in four directions, marked upon the holy Throne (הָכָא רָזָא דִשְׁמָא דְּאַרְבַּע אַתְוָון גְּלִיפָא מְחַקְּקָא סָלִיק לִתְרֵיסַר אַתְוָון בְּאַרְבַּע דִּיוּקְנִין בְּאַרְבַּע סִטְרִין רָשִׁים עַל כּוּרְסְיָיא קַדִּישָׁא). “And Elohim said: Let there be lights…” (Bereshit 1) (וַיֹּאמֶר אֱלֹהִים יְהִי מְאוֹרוֹת וְכוּ׳). “Lights” is written defective (מְאֹרֹת חָסֵר), for there was created askara to strike the children (דְּאִתְבְּרֵי אַסְכְּרָה לְרַבְיֵי). For after the primordial light was concealed, there was created a Klipah for the brain (דְּבָתַר דְּאִתְגְּנִיז נְהִירוּ אוֹר קַדְמָאָה אִתְבְּרֵי קְלִיפָּה לְמוֹחָא). And that Klipah spread out and brought forth another Klipah (וְהַהִיא קְלִיפָּה אִתְפַּשַּׁט וְאַפִּיק קְלִיפָּה אָחֳרָא). When it went forth, it ascended and descended until it came near the small faces, and sought to cling to them and be formed within them, and did not wish to be separated from them (כֵּיוָן דְּנַפְקַת סַלְקָא וְנַחֲתָא מָטַת לְגַבֵּי אַנְפֵּי זוּטְרֵי בָּעַאת לְאִתְדַּבְּקָא בְּהוּ וּלְאִצְטַיְירָא בְּגַוַויְיהוּ וְלָא בָּעַאת לְאַפְרְשָׁא מִנַּיְיהוּ). Kudsha Berikh Hu separated it from there and cast it below, when He created Adam, in order to rectify this in this world (אַפְרַשׁ לָהּ קוּדְשָׁא בְּרִיךְ הוּא מִתַּמָּן וְנָחִית לָהּ לְתַתָּא כַּד בְּרָא אָדָם בְּגִין לְאַתְקָנָא הַאי בְּהַאי עָלְמָא). When she saw Chavah cleaving to the side of Adam, in the supernal beauty, and saw the perfect form, she flew from there and sought again as before to cling to the small faces (כֵּיוָן דְּחָמַת לְחַוָּה דְּקָא מִתְדַּבְּקָא בְּסִטְרוֹי דְּאָדָם דְּשַׁפִּירוּ דִּלְעֵילָא וְחָמַאת דִּיוּקְנָא שְׁלִים פָּרְחָא מִתַּמָּן וּבָעַאת כְּמִלְקַדְּמִין לְאִתְדַּבְּקָא בְּאַנְפּוֹי זוּטְרֵי). Those guardians of the gates above did not allow her (אִנּוּן נָטְרֵי תַּרְעִין דִּלְעֵיל לָא שַׁבְקוּ לָהּ). Kudsha Berikh Hu rebuked her and cast her into the depths of the sea (נָזַף קוּדְשָׁא בְּרִיךְ הוּא בָּהּ וְאַטִּיל לָהּ בְּשִׁפּוּלֵי יַמָּא). And she sat there until Adam and his wife sinned (וְיָתְבַת תַּמָּן עַד דְּחָטָא אָדָם וְאִנְתְּתֵיהּ). Then Kudsha Berikh Hu brought her forth from the depths of the sea, and she ruled over all those small-faced children of men, who appeared to be punished for the sins of their fathers (כְּדֵין אַפִּיק לָהּ קוּדְשָׁא בְּרִיךְ הוּא מִשִּׁפּוּלֵי יַמָּא וְשָׁלְטָא עַל כָּל אִנּוּן רַבְיֵי אַפֵּי זוּטְרָא דִּבְנֵי נְשָׁא דְּאִתְחֲזוּן לְאַעֲנָשָׁא בְּחוֹבֵי דְּאֲבוּהוֹן). And she goes wandering in the world (וְאִיהִי אָזְלָא מְשַׁטְּטָא בְּעָלְמָא). She came near to the gates of the Garden of Eden on earth, and saw the Keruvim guarding the gates of the Garden of Eden, and sat there near that flaming sword, for she goes out from the side of that flame (קְרֵיבַת לְתַרְעֵי גַּן עֵדֶן דְּאַרְעָא וְחָמַת כְּרוּבִים נָטְרֵי תַּרְעֵי דְּגַּן עֵדֶן וְיָתְבָא תַּמָּן לְגַבֵּי הַהוּא לַהַט הַחֶרֶב בְּגִין דְּהִיא נָפְקַת מִסִּטְרָא דְּהַהוּא לַהַט). At the time when that flame turned (בְּשַׁעֲתָא דְּהַהוּא לַהַט אִתְהַפַּךְ), she fled and wandered in the world (עָרְקַת וּמְשׁוֹטֶטֶת בְּעָלְמָא), and she found children who appeared to be punished (וְאִשְׁתַּכְּחַת רַבְיֵי דְּאִתְחֲזוּן לְאִתְעֲנָשָׁא), and she laughed with them and killed them (וְחַיְיכַת בְּהוּ וּקְטֵילַת לוֹן). And this is in the lessening of the moon p1-32(וְדָא אִיהוּ בִּגְרִיעוּ דְסִיהֲרָא), that was diminished of its light (דְּאַזְעִירַת נְהוֹרָא), and this is the “defective lights” (וְדָא מְאֹרֹת). When Kayin was born she could not cling to him (כַּד אִתְיְלִיד קַיִן לֹא יָכְלָא לְאִתְדַּבְּקָא בֵּיהּ). Afterward she drew near to him and bore spirits and demons (לְבָתַר אִתְקְרִיבַת בַּהֲדֵיהּ וְאוֹלִידַת רוּחִין וְטִיסִין).

Adam for one hundred and thirty years united with female spirits (אָדָם מֵאָה וּתְלָתִין שְׁנִין שִׁמֵּשׁ בְּרוּחִין נוּקְבִין), until Na‘amah came (עַד דְּאֲתַת נַעֲמָה), and through her beauty the sons of the Elohim were led astray after her, Aza and Aza’el, and she bore from them (וּמִגּוֹ שַׁפִּירוּ דִילָהּ טָעוּ בְּנֵי הָאֱלֹהִים בַּתְרָהּ עַזָ״א וַעֲזָאֵ״ל וְאוֹלִידַת מִנַּיְיהוּ). And from her spread forth evil spirits and demons in the world (וּמִנָּהּ אִתְפַּשְׁטוּ רוּחִין בִּישִׁין וְשֵׁדִין בְּעָלְמָא), for she goes and wanders by night (דְּאִיהִי אָזְלַת וּמְשׁוֹטֶטֶת בְּלֵילְיָא). Some say: as Lilith (נ״א: בְּלִילִית). And she goes in the world laughing among human beings (וְאָזְלָת בְּעָלְמָא וְחָיְיכַת בִּבְנֵי נְשָׁא). Some say: and she laughed (נ״א: וְחַיְיכַן). And causing those who emit wasted seed (וְעַבְדֵי לוֹן דְּאוֹשְׁדוּן קֶרִי). And wherever she finds human beings sleeping alone in a house (וּבְכָל אֲתַר דְּאַשְׁכְּחָן בְּנֵי נְשָׁא נַיְימִין יְחִידָאִין בְּבֵיתָא), she dwells upon them and grasps them (שָׁרָן עֲלַיְיהוּ וְאֲחִידָן לוֹן), and clings to them (וּמִתְדַּבְּקָן בְּהוּ), and takes desire from them (וְנָטְלֵי מִנַּיְיהוּ תֵּאוּבְתָּא), and bears from them (וְאוֹלִידָן מִנַּיְיהוּ). And further they encounter him in dreams and he does not know (וְתוּ פָּגְעִין בֵּיהּ בְּמַרְעִין וְלָא יָדַע). And all this is in the lessening of the moon (וְכָל דָּא בִּגְרִיעוּ דְסִיהֲרָא). When the “defective lights” were rectified and the moon was repaired (מְאֹרֹת כַּד אִתְתַּקָּנַת סִהֲרָא), the letters were transformed (אִתְהַפְּכָן אַתְוָון), as it is written: “The word of Hashem is refined; He is a shield to all who take refuge in Him” (Psalms 18) (אִמְרַת יְיָ צְרוּפָה מָגֵן הוּא לְכָל הַחוֹסִים בּוֹ). A shield He is over all those evil spirits and demons that wander in the world in her diminution (מָגֵן הוּא עַל כָּל אִנּוּן רוּחִין בִּישִׁין וְקַסְטִירִין דִּמְשׁוֹטְטֵי בְּעָלְמָא בִּגְרִיעוּ דִילָהּ), for all those who hold fast in faith to Kudsha Berikh Hu (לְכָל אִנּוּן דְּאֲחִידָן בֵּיהּ בְּהֵימְנוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).

King Shlomo, when he descended into the depth of the nut (שְׁלמֹה מַלְכָּה כַּד נָחִית לְעָמְקָא דֶאֱגוֹזָא), as it is written: “I went down to the garden of nuts” (Song of Songs 6) (דִּכְתִיב אֶל גִּנַּת אֱגוֹז יָרַדְתִּי), he took the Klipah of the nut (נָטַל קְלִיפָּה דֶאֱגוֹזָא), and beheld all those Klippin (וְאִסְתַּכַּל בְּכָל אִנּוּן קְלִיפִּין), and he knew (וְיָדַע). Some say: and he saw that all these were created only for delight (נ״א: וְאִסְתַּכַּל דְּכָל אִנּוּן לָא נִבְרָאוּ אֶלָּא מֵעִנּוּגָא). That all those delights are the spirits, the Klippin of the nut (דְּכָל אִנּוּן עִנּוּגִין דְּהַנְהוּ רוּחִין קְלִיפִּין דֶּאֱגוֹזָא). They exist only to cling to human beings and to corrupt them (לָאו אִיהוּ אֶלָּא לְאִתְדַּבְּקָא בִּבְנֵי נְשָׁא). Some say: and to mislead (נ״א: וְלָאִסְטָאָה). And to corrupt them (וּלְאִסְתָּאַב לוֹן), as it is written: “And the delights of the sons of Adam—male demon and female demons” (Ecclesiastes 2) (דִּכְתִיב וְתַעֲנוּגוֹת בְּנֵי אָדָם שִׁדָּה וְשִׁדּוֹת).