Daf 20b (דַּף כ ע״ב)

The Kingdom of David (מַלְכוּתָא דְּדָוִד) was rectified on this day (אִתְתַּקַּן בְּיוֹמָא דָא), and this is the leg and the fourth support of the Throne (וְדָא הוּא רִגְלָא וְסַמְכָא רְבִיעָאָה דְכוּרְסְיָיא). The letters were rectified and set upon their places (אִתְתַּקָּנוּ אַתְוָון וְאִתְיַישְׁרוּ עַל דּוּכְתַּיְיהוּ). And with all this, until the sixth day, when the image of Adam was rectified, the Tikkun as is fitting, it was not established in its place (וְעִם כָּל דָּא, עַד יוֹם שְׁתִיתָאָה דְּאִתְתַּקַּן דִּיוּקְנָא דְּאָדָם תִּקּוּנָא כְּדְקָא יְאוּת לָא אִתְיְישַׁב בְּדוּכְתֵּיהּ). Then the supernal Throne and the lower Throne were rectified (וּכְדֵין אִתְתַּקַּן כּוּרְסְיָיא עִלָּאָה וְכוּרְסְיָיא תַּתָּאָה). And all the worlds were set in their places (וְעָלְמִין כֻּלְהוּ אִתְיַישְׁבוּ בְּדוּכְתַּיְיהוּ). And all the letters were rectified upon their spheres, in the extension of the form of smoke (וְאַתְוָון כֻּלְהוּ אִתְתַּקְּנָן עַל גַּלְגַּלּוֹי בִּפְשִׁיטוּ דְּטוּפְסִירָא דְּקוּטְרָא). And the fourth day is the day despised by the builders (וְיוֹמָא רְבִיעָאָה אִיהוּ יוֹמָא מָאִיס מִבּוֹנִים), as you say: “The stone which the builders despised” (Psalms 118) (כְּמָא דְאַתְּ אָמֵר אֶבֶן מָאֲסוּ הַבּוֹנִים). This is what is written: “My mother’s sons were angry with me” (Song of Songs 1) (הֲדָא הוּא דִכְתִיב בְּנֵי אִמִּי נִחֲרוּ בִי). For this light diminished itself, and this is its radiance (דְּהָא נְהוֹרָא דָא אַזְעִירַת גַּרְמָהּ וּנְהִירוּ דִילָהּ). And the Klippin were set in their places (וּקְלִיפִּין אִתְקְנוּ עַל דּוּכְתַּיְיהוּ). All those lights that shine are all dependent on this firmament of the heavens, to rectify in them the Throne of David (כָּל אִנּוּן נְהוֹרִין דְּנָהֲרָן כֻּלְהוּ תַּלְיָין בְּהַאי רְקִיעַ הַשָּׁמָיִם לְאַתְקָנָא בְּהוּ כּוּרְסְיָיא דְדָוִד). These lights form the image below to rectify the image of all, which is in the generality of Adam, the inner image (אִלֵּין נְהוֹרִין מְצַיְירָן צִיּוּרָא דִלְתַתָּא לְאַתְקָנָא צִיּוּרָא דְּכֻלְהוּ דְּאִנּוּן בִּכְלָלָא דְאָדָם צִיּוּרָא פְּנִימָאָה). For every inner image is called thus (דְּכָל צִיּוּרָא פְּנִימָאָה אִקְרֵי הָכִי). And from here, every image included in this extension is called Adam (וּמֵהָכָא כָּל צִיּוּרָא דְּאִתְכְּלִיל בְּאִתְפַּשְׁטוּ דָא אִקְרֵי אָדָם). As it is written: “You are Adam” (Ezekiel 34) (הֲדָא הוּא דִכְתִיב אָדָם אַתֶּם). You are called Adam, and not the other nations, worshippers of stars and constellations (אַתֶּם קְרוּיִן אָדָם וְלָא שְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). And every spirit is called Adam (וְכָל רוּחָא אִקְרֵי אָדָם). The spirit of the holy side—its body is its garment (רוּחָא דִסְטַר קַדִּישָׁא גּוּפָא דִילֵיהּ לְבוּשָׁא). And concerning this it is written: “Skin and flesh You clothed me” (Job 10) (וְעַל דָּא כְּתִיב עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וְגו׳). The flesh of Adam is the garment (בִּשְׂרָא דְאָדָם לְבוּשָׁא אִיהוּ). And everywhere it is written: “flesh of Adam”—Adam is within, flesh is the garment of Adam, his body (וּבְכָל אֲתַר כְּתִיב בְּשַׂר אָדָם, אָדָם לְגוֹ. בָּשָׂר לְבוּשָׁא דְּאָדָם גּוּפָא דִילֵיהּ). The lower forms that were melted in the melting of this spirit (טְסִירִין דִּלְתַתָּא דְּאִתְהַתָּךְ בְּהִתּוּכָא דְרוּחָא דָא), from it were formed images that were clothed in another garment (אִצְטַיְירוּ מִנֵּיהּ צִיּוּרִין דְּאִתְלַבְּשָׁן בִּלְבוּשָׁא אָחֳרָא). Such as the image of pure beasts (כְּגוֹן צִיּוּרָא דִּבְעִירֵי דַכְיָין), as it is written (Deuteronomy 14): “Ox, sheep of lambs, and sheep of goats, deer, and gazelle, and hart…” (שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים אַיָּל וּצְבִי וְיַחְמוּר וְגו׳). These are those that must be included in the garment of Adam—that inner spirit (אִנּוּן דְּבָעְיָין לְאִתְכְּלָלָא בִּלְבוּשָׁא דְאָדָם הַהוּא רוּחָא פְּנִימָאָה). Some say: the images (נ״א: צִיּוּרִין). It ascends in that Name in which is called his body—the garment of that Name is “flesh of ox” (סָלִיק בְּהַהוּא שְׁמָא דְאִתְקְרֵי בָּהּ גּוּפָא דִילֵיהּ לְבוּשָׁא דְהַהוּא שְׁמָא בְּשַׂר שׁוֹר). Ox is the inner essence of that body (שׁוֹר אִיהוּ פְּנִימָאָה דְהַהוּא גוּפָא). Its flesh is the garment (בָּשָׂר דִּילֵיהּ לְבוּשָׁא). And so with all (וְכֵן כֻּלְהוּ). In this manner, in the sitra achra of impurity (כְּגַוְונָא דָא בְּסִטְרָא אָחֳרָא מְסָאֳבָא), the spirit that spreads among the other nations, worshippers of stars and constellations (רוּחָא דְאִתְפַּשַּׁט בִּשְׁאָר עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), goes forth from the side of defilement, and it is not Adam (נַפְקָא מִסִּטְרָא דִּמְסָאֲבוּ לָאו אִיהוּ אָדָם). And therefore it does not ascend in this Name (וּבְגִין כָּךְ לָא סָלִיק בִּשְׁמָא דָא). The name of that impure spirit does not ascend in the Name of Adam and has no portion in it (שְׁמָא דְהַהוּא רוּחָא טָמֵא לָא סָלִיק בִּשְׁמָא דְאָדָם וְלֵית בֵּיהּ חוּלָקָא). His body is the garment of that impure one, impure flesh (גּוּפָא דִילֵיהּ לְבוּשָׁא דְהַהוּא טָמֵא בָּשָׂר טָמֵא), and it defiles within the flesh, its garment (יִטְמָא לְגוֹ בְּשַׂר לְבוּשָׁא דִילֵיהּ). Therefore, while that spirit dwells in that body, it is called impure (בְּגִין כַּךְ בְּעוֹד דְּשָׁרֵי הַהוּא רוּחָא בְּהַהוּא גוּפָא אִתְקְרֵי טָמֵא). When the spirit departs from that garment, it is not called impure, and that garment does not ascend in the Name (נָפַק רוּחָא מֵהַהוּא לְבוּשָׁא לָאו אִקְרֵי טָמֵא וְלָא סָלִיק הַהוּא לְבוּשָׁא בִּשְׁמָא).

The forms below that were melted in the melting of this spirit (טְסִירִין לְתַתָּא דְּאִתְהַתָּךְ בְּהִתּוּכָא דְרוּחָא דָא), from it were formed images that were clothed in another garment, such as the images of impure beasts (אִצְטַיְירָן מִנֵּיהּ צִיּוּרִין דְּאִתְלַבְּשָׁן בִּלְבוּשָׁא אָחֳרָא כְּגוֹן צִיּוּרֵי בְּעִירֵי מְסָאֲבֵי). And the Orayta opened in them: “And this is for you the impure” (Leviticus 11) (וְאוֹרַיְיתָא פָּתַח בְּהוּ וְזֶה לָכֶם הַטָּמֵא). Such as the pig, and birds, and beasts of that side (כְּגוֹן חֲזִיר וְעוֹפֵי וּבְעִירֵי דְהַהוּא סִטְרָא), the spirit ascends in that Name, its body is its garment (רוּחָא סָלִיק בְּהַהוּא שְׁמָא גּוּפָא לְבוּשָׁא דִילֵיהּ). And the body is called flesh of pig (וְגוּפָא בְּשַׂר חֲזִיר אִקְרֵי). Pig within, flesh is its garment (חֲזִיר לְגוֹ בִּשְׂרָא לְבוּשָׁא דִילֵיהּ). And because of this, these two sides are separated (וּבְגִין כַּךְ אִלֵּין תְּרֵין סִטְרִין מִתְפָּרְשָׁן). These are included in the secret of Adam (אִלֵּין אִתְכְּלִילוּ בְּרָזָא דְאָדָם). And these are included in the secret of impurity (וְאִלֵּין אִתְכְּלִילוּ בְּרָזָא דְטָמֵא). Every kind goes to its kind and returns to its kind (כָּל זִינָא אָזִיל לְזִינֵיהּ וְאִתְהַדַּר לְזִינֵיהּ).

The supernal lights that shine rivers in that firmament of the heavens, to form below images as is fitting (נְהוֹרִין עִלָּאִין דְּקָא מְנַהֲרִין נַהֲרִין בְּהַהוּא רְקִיעַ הַשָּׁמָיִם לְאִצְטַיְירָא לְתַתָּא צִיּוּרִין כְּדְקָא חָזֵי). As it is written: “And Elohim set them in the firmament of the heaven… to rule over the day and over the night” (Bereshit 1) (דִּכְתִיב וַיִּתֵּן אוֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם וְגוֹ׳ וְלִמְשׁוֹל בַּיּוֹם וּבַלַּיְלָה). The dominion of the two lights—this is dominion as is fitting (שָׁלְטָנוּ דִּתְרֵין נְהוֹרִין דָּא אִיהוּ שָׁלְטָנוּ כְּדְקָא חָזֵי).

A great luminary rules in the day (מָאוֹר גָּדוֹל שָׁלְטָנוֹ בִּימָמָא). A small luminary rules in the night (מָאוֹר קָטָן שָׁלְטָנוֹ בְּלֵילְיָא). And this secret is from here: the dominion of the male in the day, to fill—Some say: to complete—his house that is required, and to bring into it nourishment and sustenance (וְרָזָא דָא מֵהָכָא שָׁלְטָנוּתָא דִדְכוּרָא בִּימָמָא לְמָנָאָה [נ״א: לְמַלְאָה] בֵיתֵיהּ דְּאִצְטְרִיךְ וּלְאָעֳלָא בֵּיהּ טַרְפָּא וּמְזוֹנָא). When night enters and the female holds all, there is no rule of the house except in the female (כֵיוָן דְּעָאל לֵילְיָא וְנוּקְבָא נָקִיט כֹּלָּא לֵית שׁוּלְטָנוּ דְבֵיתָא בַּר בְּנוּקְבָא). For then is her dominion, and not the male’s (דְּהָא כְּדֵין שָׁלְטָנוּ דִילָהּ [וְלָא דְּדָכוּרָא]). As it is written: “She rises while it is yet night and gives prey to her household” (Proverbs 31) (דִּכְתִיב וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ). She, and not he (הִיא וְלֹא הוּא). The dominion of the day is of the male (מֶמְשֶׁלֶת הַיּוֹם דִּדְכוּרָא). The dominion of the night is of the female (מֶמְשֶׁלֶת הַלַּיְלָה דְּנוּקְבָא).

A great luminary—this is the sun, and it has twelve openings (מָאוֹר גָּדוֹל דָּא הוּא שִׁמְשָׁא וְאִית בֵּיהּ תְּרֵין עֲשַׂר פִּתְחִין). It has twelve hours, and the sun rules over the day (אִית בֵּיהּ תְּרֵי עֲשַׂר שַׁעֲתֵי וְשִׁמְשָׁא שַׁלִּיט עַל יוֹמָא). A small luminary—this is the moon, and it has twelve openings, and she rules over the night (מָאוֹר קָטָן אִית בֵּיהּ תְּרֵי עֲשַׂר פִּתְחִין וְדָא סִיהֲרָא וְשַׁלְטָא עַל לֵילְיָא). And the night has twelve hours (וְלֵילְיָא אִית בֵּיהּ תְּרֵיסַר שַׁעֲתֵי). And concerning this: “On that day Hashem shall be one and His Name one” (Zechariah 14) (וְעַל דָּא בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד). The sun and the twelve openings became the thirteen measures of mercy (שִׁמְשָׁא וּתְרֵיסַר פִּתְחִין אִתְעֲבִידַן י״ג מְכִילָן דְּרַחֲמֵי). The night, the moon and twelve openings, became thirteen, and the sun and the moon became one (לֵיל סִיהֲרָא וּתְרֵיסַר פִּתְחִין וְאִתְעֲבִידוּ י״ג וְאִתְעֲבִידוּ שִׁמְשָׁא וְסִיהֲרָא חַד). And day and night became one (וְיוֹם וְלֵילָה חַד). This is what is written: “And there was evening and there was morning, one day” (Bereshit 1) (הֲדָא הוּא דִּכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד). And this is the secret above (וְרָזָא דָא לְעֵילָא). “And the stars” (Bereshit 1) (וְאֵת הַכּוֹכָבִים). When the female is commanded over the house and enters to her husband, there is no rule of the house except for the maidens that remain in the house, to rectify all the rectifications of the house (כֵּיוָן דְּנוּקְבָא פְּקִידַת בֵּיתָא וְאִתְכְּנִיסַת לְבַעֲלָהּ לֵית שׁוּלְטָנוּ לְבֵיתָא אֶלָּא לְעוּלֵמְתָּן דְּאִשְׁתָּאֲרָן בְּבֵיתָא לְאַתְקָנָא כָּל תִּקּוּנֵי בֵּיתָא). And afterward the house returns to the dominion of the male in the day—everything as is fitting (וּבָתַר אִתְהַדַּר בֵּיתָא לְשָׁלְטָנוּ דִדְכוּרָא בִּימָמָא כֹּלָּא כְּדְקָא חָזֵי).