Daf 20a (דַּף כ ע״א)

Further, the delights of the sons of Adam who take pleasure in the sleep of the night (תּוּ תַּעֲנוּגֵי בְּנִי אָדָם דְּמִתְעַנְּגֵי בְּשֵׁינְתָא דְלֵילְיָא), from them goes forth male demon and female demons (נַפְקָא מִנַּיְיהוּ שִׁדָּה וְשִׁדּוֹת). And all this Kudsha Berikh Hu required to create in the world and to establish the world through them (וְכֹלָּא אִצְטְרִיךְ קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי בְּעָלְמָא וּלְאַתְקָנָא עָלְמָא בְּהוּ). And all is brain within, and many Klippin covering the brain (וְכֹלָּא מֹחָא לְגוֹ וְכַמָּה קְלִיפִּין חַפְיָא לְמוֹחָא). And the whole world is in this manner, above and below, from the beginning of the secret of the supernal point until the end of all levels (וְכָל עָלְמָא כְּהַאי גַּוְונָא עֵילָא וְתַתָּא מֵרֵישׁ רָזָא דִנְקוּדָה עִלָּאָה עַד סוֹפָא דְכָל דַרְגִּין). All of them, this is a garment for this, and this for this (כֻּלְהוּ אִיהוּ דָּא לְבוּשָׁא לְדָא, וְדָא לְדָא). This is brain within brain, and the Klipah—some say: the brain—is spirit (דָּא מוֹחָא לְגוֹ מוֹחָא וּקְלִיפָּה [ס״א: מוֹחָא] רוּחָא). This within that, and that within this (דָּא לְגוֹ מִן דָּא. וְדָא לְגוֹ מִן דָּא). Until it is found that this Klipah is for this, and this for that (עַד דְּאִשְׁתְּכַח דְּהַאי קְלִיפָּה לְהַאי וְהַאי לְהַאי).

The primordial point was an inner radiance (נְקוּדָה קַדְמָאָה הֲוָה נְהִירוּ פְּנִימָאָה), which has no measure to be known for its refinement, subtlety, and purity (דְּלֵית לֵיהּ שִׁעוּרָא לְמִנְדַע זְכִיכוּ וְדַקִּיקוּ וְנַקְיוּ דִילֵיהּ). Until it expanded into extension (עַד דְּאִתְפְּשַׁט פְּשִׁיטוּ). And that extension of that point became one palace, to be a garment for that point (וְהַהוּא פְּשִׁיטוּ דְּהַהִיא נְקוּדָה אִתְעֲבִיד חַד הֵיכָלָא לְאִתְלַבְּשָׁא הַהִיא נְקוּדָה), a radiance that cannot be known for the abundance of its refinement (נְהִירוּ דְּלָא יְדִיעַ לִסְגִיאוּ זִכּוּכָא דִילֵּיהּ).

That palace, which is the garment for that hidden point (הֵיכָלָא דְּאִיהוּ לְבוּשָׁא לְהַהוּא נְקוּדָה סְתִימָא), is a radiance without measure (אִיהִי נְהִירוּ דְּלֵית לֵיהּ שִׁעוּרָא). Yet with all this, it is not so subtle and refined as that first point, concealed and hidden (וְעִם כָּל דָּא לָאו דַּקִּיק וְזָכִיךְ אִיהוּ כְּהַהִיא נְקוּדָה קַדְמָאָה טָמִיר וְגָנִיז). That palace extended into extension, the primordial light (הַהוּא הֵיכָלָא אִתְפַּשַּׁט פְּשִׁיטוּ אוֹר קַדְמָאָה). And that extension is a garment for that palace, more subtle and refined within (וְהַהוּא פְּשִׁיטוּ אִיהוּ לְבוּשָׁא לְהַהוּא הֵיכָלָא דַּקִּיק וְזָכִיךְ פְּנִימָאָה יַתִּיר). From here onward, this extended within this, and this clothed within this (מִכָּאן וּלְהָלְאָה אִתְפַּשַּׁט דָּא בְּדָא וְאִתְלַבַּשׁ דָּא בְּדָא). Until it is found that this is a garment for that, and that for this (עַד דְּאִשְׁתְּכַח דָּא לְבוּשָׁא לְדָא וְדָא לְדָא). This is brain and this is Klipah (דָּא מוֹחָא וְדָא קְלִיפָּה). And even though this is a garment, it became a brain for another level (וְאַף עַל גַּב דְּדָא לְבוּשָׁא אִתְעֲבִיד אִיהוּ מוֹחָא לְדַרְגָא אָחֳרָא). And all is in this manner, made so below (וְכֹלָּא כְּגַוְונָא דָּא אִתְעֲבִיד הָכִי לְתַתָּא). Until in this image is Adam in this world: brain, and Klipah, spirit, and body (עַד כִּי בְּצֶלֶם דָּא אִיהוּ בַּר נָשׁ בְּהַאי עָלְמָא מוֹחָא וּקְלִיפָּה רוּחָא וְגוּפָא). And all is the Tikkun of the world (וְכֹלָּא אִיהוּ תִּקּוּנָא דְּעָלְמָא).

When the moon was with the sun in one cleaving (כַּד הֲוַת סִיהֲרָא בְּשִׁמְשָׁא בִּדְבֵקוּתָא חָדָא), the moon was in radiance (הֲוַת סִיהֲרָא בִּנְהִירוּ). When she separated from the sun and was commanded over all her host (כֵיוָן דְּאִתְפָּרְשָׁא מִן שִׁמְשָׁא וְאִתְפַּקְדַּת עַל כָּל חֵילָהּ), she diminished herself, she diminished her light (אַזְעִירַת גַּרְמָהּ, אַזְעִירַת נְהוֹרָא). And klipot were created upon klipot to cover the brain (וְאִתְבְּרוּן קְלִיפִּין עַל קְלִיפִּין לִגְנִיזוּ דְמוֹחָא). And all is the Tikkun of the brain (וְכֹלָּא תִּקּוּנָא דְמוֹחָא). And concerning this: “Let there be lights” is written defective (Bereshit 1) (וְעַל דָּא יְהִי מְאֹרֹת חָסֵר כְּתִיב). And all is for the Tikkun of the world (וְכָל דָּא לְתִקּוּנָא דְעָלְמָא). And this is what is written: “To give light upon the earth” (Bereshit 1) (וְדָא הוּא דִכְתִיב לְהָאִיר עַל הָאָרֶץ). “And Elohim made the two great lights” (Bereshit 1) (וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְאוֹרוֹת הַגְּדוֹלִים). He made multiplicity and rectification of all as is fitting (וַיַּעַשׂ רִבּוּיָא וְתִקּוּנָא דְכֹלָּא כְּדְקָא יְאוּת). “The two great lights”—at first in one union (אֶת שְׁנֵי הַמְאוֹרוֹת הַגְּדוֹלִים בְּקַדְמִיתָא בְּחִבּוּרָא חָדָא). This secret is the Name complete as one: Hashem Elohim (רָזָא דָּא שְׁמָא שְׁלִים כְּחֲדָא י־ה־ו־ה אֱלֹהִים), even though it is not revealed except in a concealed way (אַף עַל גַּב דְּלָא אִיהוּ בְּאִתְגַּלְיָא אֶלָּא בְּאוֹרַח סָתִים). “The great ones”—that were created (הַגְּדוֹלִים דְּאִתְבְּרִיאוּ). Some say: that were increased (נ״א: דְּאִתְרַבְּיאוּ), in this Name, in order that the Name of all would be called through them (בִּשְׁמָא דָא כְּדָא לְאִתְקְרֵי בְּהוּ שְׁמָא דְכֹלָּא). MYZPTZ, MTZPTZ—these are the supernal Names of the thirteen measures of mercy (מְצַפְּצַף מְצַפְּצַף אִלֵּין שְׁמָהָן עִלָּאִין דִּתְלֵיסַר מְכִּילָן דְּרַחֲמֵי). “The great ones”—these increased and ascended above (הַגְּדוֹלִים, אִלֵּין אִתְרַבִּיאוּ וְסָלְקִין לְעֵילָא). For they are supernal from the supernal secret, and ascend for the benefit of the world, that worlds are established in them (בְּגִין דְּאִנּוּן עִלָּאִין מֵרָזָא עִלָּאָה וְסָלְקִין לְתוֹעַלְתָּא דְּעָלְמָא דְאִתְקַיְימָא בְּהוֹן עָלְמִין). In this manner, the two lights, both of them, ascended as one in one greatness (כְּגַוְונָא דָא שְׁנֵי הַמְאוֹרוֹת תַּרְוַויְיהוּ כְּחֲדָא סְלִיקוּ בִּרְבוּתָא חָדָא).

The moon was not established with the sun (לָא אִתְיְישָׁב סִיהֲרָא לְגַבֵּי שִׁמְשָׁא). This one was ashamed before that one (דָּא אַכְסִיף מִקַּמֵּי דָּא). The moon said (Song of Songs 1): “Tell me where you feed” (סִיהֲרָא אָמְרָה אֵיכָה תִרְעֶה). The sun said (Song of Songs 1): “Where you make to lie down at noon” (שִׁמְשָׁא אָמְרָה אֵיכָה תַרְבִּיץ בַּצָּהֳרָיִם). A small lamp—how can it shine at noon? (שְׁרַגָא זְעֵירָא אֵיכְדֵין צָהִיר בַּצָּהֳרָיִם). “Why should I be as one that veils herself” (Song of Songs 1) (שַׁלָּמָה אֶהְיֶה כְּעוֹטְיָה)—how so, in shame? (אֵיכְדֵּין בְּכִסּוּפָא). Then she diminished herself to be head for those below (כְּדֵין אַזְעִירַת גַּרְמָהּ לְמֶהוֵי רֵישָׁא לְתַתָּאִי). As it is written: “Go forth by the footsteps of the flock” (Song of Songs 1) (דִּכְתִיב צְאִי לָךְ בְּעִקְבֵי הַצֹּאן). Kudsha Berikh Hu said to her: Go, and diminish yourself (אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, זִילִי וְאַזְעִירִי גַרְמָךְ). And from there she has no light except from the sun (וּמִתַּמָּן לֵית לָהּ נְהוֹרָא בַּר מִשִּׁמְשָׁא). For at first they sat together in balance (דִּבְקַדְמִיתָא הֲווּ יַתְבֵי כְּחֲדָא בְּשִׁקּוּלָא). Afterward she diminished herself in all her levels, even though she is head over them (לְבָתַר אַזְעִירַת גַּרְמָהּ בְּכָל אִנּוּן דַּרְגִּין דִּילָהּ, אַף עַל גַּב דְּאִיהִי רֵישָׁא עָלַיְיהוּ). For there is no woman in multiplicity except with her husband together (דְּהָא לֵית אִתְּתָא בְּרִבּוּיָא בַּר בְּבַעֲלָהּ כְּחֲדָא). “The great light” is Hashem (אֶת הַמָּאוֹר הַגָּדוֹל י־ה־ו־ה). And “the lesser light” is Elohim, the end of all levels, the end of thought (וְאֶת הַמָּאוֹר הַקָּטָן אֱלֹהִים סוֹף כָּל דַּרְגִּין סוֹפָא דְּמַחֲשָׁבָה). At first it was inscribed above in the letters of the holy Name, its fourth letter (בְּקַדְמִיתָא אִתְרְשִׁים אִיהוּ לְעֵילָא בְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, אָת רְבִיעָאָה דִילֵיהּ). And afterward she diminished herself, to be called by the Name Elohim (וּלְבָתַר אַזְעִירַת גַּרְמָהּ לְאִתְקְרֵי בִּשְׁמָא דְּאֱלֹהִים). And with all this, she ascends to all directions above, in the letter Heh, in the union of the letters of the holy Name (וְעִם כָּל דָּא סַלְקָא לְכָל סִטְרִין לְעֵיל בְּאָת ה׳ בְּחִבּוּרָא דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא). Afterward, levels spread from this side and from that side (לְבָתַר אִתְפַּשְׁטוּ דַרְגִין מִסִּטְרָא דָא וּמִסִּטְרָא דָא). Levels that spread from the side above are called the dominion of the day (דַּרְגִּין דְּאִתְפַּשְׁטוּ מִסִּטְרָא דִלְעֵיל אִקְרוּן מֶמְשֶׁלֶת הַיּוֹם). Levels that spread from the side below are called the dominion of the night (דַּרְגִּין דְּאִתְפַּשְׁטוּן מִסִּטְרָא דְתַתָּא אִקְרוּן מֶמְשֶׁלֶת הַלַּיְלָה). “And the stars”—these are the rest of the hosts and armies, who have no reckoning (וְאֵת הַכּוֹכָבִים שְׁאָר חֵילִין וּמַשִּׁירְיָין דְּלֵית לוֹן חוּשְׁבְּנָא), for all depend on that firmament of the heavens of the Life of Worlds (דְּכֻלְהוּ תַּלְיָין בְּהַהוּא רְקִיעַ הַשָּׁמַיִם חַי הָעוֹלָמִים). As it is written: “And Elohim set them in the firmament of the heaven” (Bereshit 1) (דִּכְתִיב וַיִּתֵּן אוֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם). “To give light upon the earth” (Bereshit 1) (לְהָאִיר עַל הָאָרֶץ). This is the supernal earth below, as the likeness of this, the Life of Worlds (דָּא אֶרֶץ עִלָּאָה לְתַתָּא כְּדוּגְמָא דָא חַי הָעוֹלָמִים). And this: “To give light upon the earth”—this is the lower earth, as the likeness of that above (וְדָא לְהָאִיר עַל הָאָרֶץ דָּא אֶרֶץ תַּתָּאָה כְּדוּגְמָא דִלְעֵיל).