Daf 23a (דַּף כ״ג ע״א)

He said to them, Friends: We must complete the verse, for many hidden mysteries are in this verse (אָמַר לוֹן חַבְרַיָּיא, אִית לָן לְאַשְׁלָמָא קְרָא, דְּכַמָּה רָזִין טְמִירִין אִית בְּהַאי קְרָא). “I cause death and I give life…” (אֲנִי אָמִית וַאֲחַיֶּה וְגוֹ') (Deuteronomy 32). “I cause death and I give life” in the Sefirot (אֲנִי אָמִית וַאֲחַיֶּה בִּסְפִירָן). “I give life” from the side of the right—life (אֲחַיֶּה מִסִּטְרָא דְּיָמִינָא חַיֵּי). And from the side of the left—death (וּמִסִּטְרָא דִשְׂמָאלָא מוֹתָא). And if both are not joined in the middle pillar, judgment is not sustained (וְאִי לָא אִסְתַּכְּמָן תַּרְוַיְיהוּ בְּעַמּוּדָא דְאֶמְצָעִיתָא לָא אִתְקְיַּם דִּינָא). For they are established as three together as one (דְּאִנּוּן בְּמוֹתַב תְּלָתָא כְּחֲדָא). And at times the three are joined to perform judgment (וּלְזִמְנִין אִסְתְּכָּמוּ תְּלָתָא לְמֶעְבַּד דִּינָא). And the hand comes, the right, which is stretched forth to receive penitents (וְיֵיתֵי יַ״ד (יְמִינָא) דְּאִיהִי פְּשׁוּטָה לְקַבֵּל שָׁבִים), which is YHVH, Yod Heh Vav Heh (דְּאִיהוּ יָדוֹ״ד יו״ד ה״א וָאוּ ה״א). And this is Shekhinta, called the right hand from the side of Chesed (וְדָא שְׁכִינְתָּא אִתְקְרֵי יַד יָמִין מִסִּטְרָא דְּחֶסֶ״ד). The left hand from the side of Gevurah (יַד שְׂמֹאל מִסִּטְרָא דִגְבוּרָה). The hand of YHVH from the side of the middle pillar (יַד יָדוֹ״ד מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא). When man repents in teshuvah, this hand delivers him from judgment (כַּד בַּר נָשׁ תָּב בִּתְיוּבְתָּא הַאי יַד שֵׁזִיב לֵיהּ מִן דִּינָא). But when the Cause above all causes judges, it is said of Him: “And there is none who saves from My hand” (וְאֵין מִיָּדִי מַצִּיל) (Deuteronomy 32). And furthermore, three times it is said in this verse: “Ani, Ani, Ani” (וְעוֹד תְּלַת זִמְנִין אִתְּמָר בְּהַאי קְרָא אֲנִי אֲנִי אֲנִי). For in them are Aleph Aleph Aleph, Yod Yod Yod (דְּאִית בְּהוֹן א׳ א׳ א׳ י׳ י׳ י׳). Which are hinted in Yod Heh Vav Heh, Yod Heh Vav Heh (דְּאִתְרְמִיזוּ בְּיו״ד ה״י וָאוּ ה״י, יו״ד ה״א וָאוּ ה״א). And there are in them three Vavs, Vav Vav Vav: “Va’achayeh, Va’ani, Ve’ein” (וְאִית בְּהוֹן ג׳ ווין ו׳ ו׳ ו׳ וַ׳אֲחַיֶּה וַ׳אֲנִי וְ׳אֵין), which are hinted in these names (דְּאִתְרְמִיזוּ בְּאִלֵּין שְׁמָהָן). And with all this, this verse the friends have already established against other gods (וְעִם כָּל דָּא דְּהַאי קְרָא הָא אוּקְמוּהָ חַבְרַיָּיא לְגַבֵּי אֱלֹהִים אֲחֵרִים). As you say: “See now that I, I am He” (רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא) (Deuteronomy 32). This is Kudsha Berikh Hu and His Shekhinta (דָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), of which it is said “Ani vahu” (דְּאִתְּמָר בְּהוּ אֲנִי וָה״וֹ). “And there is no god with Me” — this is Samael and the serpent (וְאֵין אֱלֹהִים עִמָּדִי דָּא סמא״ל וְנָחָ״שׁ). “I cause death and I give life” (אֲנִי אָמִית וַאֲחַיֶּה) (Deuteronomy 32). “I cause death” in My Shekhinta to him who is guilty (אֲנִי אָמִית בִּשְׁכִינְתִּי לְמַאן דְּאִיהוּ חַיָּיב). “And I give life” in Her to him who is meritorious (וַאֲנִי אֲחַיֶּה בָּהּ לְמַאן דְּאִיהוּ זַכַּאי). “And there is none who saves from My hand” — this is the hand of YHVH, which is YHVH, Yod, Heh, Vav, Heh (וְאֵין מִיָּדִי מַצִּיל דָּא יַ״ד יָדוֹ״ד דְּאִיהוּ יְהו״ה, יו״ד ה״א וָאוּ ה״א). And it is Cuzu bemochsez Cuzu, and all is truth (וְאִיהוּ כוז״ו בְּמוֹכְס״ז כוז״ו וְכֹלָּא קְשׁוֹט). But that which was said above: the Supreme Cause, which is the Cause above all causes (אֲבָל מַה דְּאִתְּמָר לְעֵילָא עִלַּת עִלָּאָה דְּאִיהוּ עִלַּת עַל כָּל הָעִלּוֹת). And this secret was not given over to every sage and prophet p1-33(וְהַאי רָזָא לָא אִתְמָסַר לְכָל חַכִּימָא וּנְבִיאָה).

Come and see: How many causes are hidden, which are clothed and which are compounded in the Sefirot (תָּא חֲזֵי כַּמָּה עִלּוֹת אִנּוּן סְתִימִין דְּאִנּוּן מִתְלַבְּשִׁין וְאִנּוּן מוּרְכָּבִין בִּסְפִירָן). And the Sefirot are a chariot to them (וּסְפִירָן מֶרְכָּבָה לְגַבַּיְיהוּ). Which are hidden from the thought of the children of man (דְּאִנּוּן טְמִירִין מִמַּחֲשַׁבְתָּא דִּבְנֵי נְשָׁא). And concerning them it is said: “For he that is higher than the high watches…” (כִּי גָּבוֹהַּ מֵעַל גָּבוֹהַּ שׁוֹמֵר וְגוֹ') (Kohelet 5). Lights, purified lights, one above the other (נְהוֹרִין מְצוּחְצָחִין אִלֵּין עַל אִלֵּין). And those that receive are darkness from those higher above them from whom they receive (וְאִלֵּין דִּמְקַבְּלִין אִנּוּן חֲשׁוֹכִין מֵאָחֳרָנִין דְּעֲלַיְיהוּ דִּמְקַבְּלִין מִנַּיְיהוּ). And the Cause of all causes—no light stands before Him, for all lights are darkened before Him (וְעִלַּת הָעִלּוֹת לֵית נְהוֹרָא קַיָּימָא קַמֵּיהּ דְּכָל נְהוֹרִין מִתְחַשְׁכָן קַמֵּיהּ). Completion from the omissions (section thirty-three) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ל״ג).

What is the function of the letter Zayin (זי״ן מַאי עֲבִידְתֵּיהּ), corresponding to the number of the days of the week (כְּמִנְיָן יְמֵי הַשָּׁבוּעַ). To teach you that each day has its own power (לְלַמֶּדְךָ שֶׁכָּל יוֹם יֶשׁ לוֹ כֹּחַ). And what is its function here (וּמָאי עֲבִידְתֵּיהּ הַכָא)? To teach you that just as there is great wisdom in the ear without limit (לְלַמֶּדְךָ שֶׁכְּשֵׁם שֶׁיֶּשׁ חָכְמָה גְּדוֹלָה בַּאוֹזֶן לְאֵין תַּכְלִית), so too that power exists in all the limbs (כָּךְ יֶשׁ הַכֹּחַ הַהוּא בְּכָל הָאֵבָרִים). And what are the limbs (וּמָאי אֵבָרִים)? Seven that are in man (שֶׁבַע שֶׁיֶּשׁ בָּאָדָם). As it is written: “For in the image of Elohim He made man” (כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם) (Bereshit 9). Concluded (ע״כ). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

Ra‘aya Meheimna

Completion from the omissions (section four) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ד׳)

he Holy Luminary said to him: After it is written, “Let us make man in Our image, after Our likeness” (אָמַר לֵיהּ בּוֹצִּינָא קַדִּישָׁא בָּתָר דְּאָמַר נַעֲשֶׂה אָדָם בְּצַּלְמֵנוּ כִּדְמוּתֵנוּ) (Genesis 1), what is that which is said afterward (מַאי נִיהוּ דְּאָמַר לְבָתַר): “And Elohim created man in His image” (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַּלְמוֹ) (Genesis 1:27)? He said to him (אָמַר לֵיהּ): That which the Masters of the Mishnah have already established concerning this (מָה דְּאוּקְמוּהַ עַל דָּא מָארֵי מַתְנִיתִין), that some of them said, “He was created” (דְּמִנְהוֹן אָמְרוּ נִבְרָא), and some of them said, “He was not created, but Kudsha Berikh Hu created him” (וּמִנְּהוֹן לָא נִבְרָא וְקוּדְשָׁא בְּרִיךְ הוּא בָּרָא לֵיהּ). As it is written (דִּכְתִיב): “And Elohim created man in His image” (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַּלְמוֹ) (Genesis 1:27). He said to him (אָמַר לֵיהּ): If so (אִי הֲכִי), He did not place a portion of him in the hand of any one of them (אִיהוּ לָא יָהִיב חֳלָקָא בְּיָד חַד מִנַּיְיהוּ), and he was not made in their Diyukna [Form] (וְלָא אִתְעֲבִיד בְּדִיּוּקְנָא דִילְהוֹן), but in the Ikonin [Image] of the King (אֶלָּא בְּאִיקוּנִין דְּמַלְכָּא), “in His image, after His likeness” (בְּצַּלְמוֹ כִּדְמוּתוֹ), for He is the Tzelem [Image] and Demut [Likeness] of His form (דְּאִיהוּ צֶּלֶם וּדְמוּת תַבְנִיתוֹ). He said (אָמַר): Thus it is known (הֲכִי אִשְׁתְּמוֹדָע). He said (אָמַר): Far be it, Heaven forbid (חַס וְשָׁלוֹם)! Rather, I say that he was created through all, and He gave him dominion over all (אֶלָּא אֲנָא אִימָא דְּאִתְּבְּרֵי בְּכֹלָּא וְאַשְׁלִיטֵיהּ עַל כֹּלָּא). For if each one had given him his portion (דְּאִי הֲוָה יָהִיב כָּל חַד חוּלָקֵיהּ), at the time when each one became angry with him (בְּזִמְנָא דְהֲוָה כַּעֲסֵיהּ עָלֵיהּ), each one would have taken his portion back from him (כָּל חַד הֲוָה נָטִיל חוּלָקֵיהּ מִנֵּיהּ); then, “Of what account would he be?” (כִּי בְּמַה נְחֶשָׁב הוּא) (Isaiah 2:22). Rather, Kudsha Berikh Hu created him, each one in his Diyukna [Form] (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בָּרָא לֵיהּ כָּל חַד בְּדִיּוּקְנֵיהּ).

This is the holy Malkhut, which is the form of all (דָּא מַלְכוּת קַדִּישָׁא דְּאִיהִי תְמוּנַת כָּל), in which Kudsha Berikh Hu looked and created the world (דְּבָּהּ אִסְתָּכָּל קוּדְשָׁא בְּרִיךְ הוּא וּבָרָא עַלְמָא), and all the creatures that He created in the world (וְכָל בִּרְיָין דְּבָּרָא בְּעָלְמָא). And He included within her the upper and the lower, without any separation whatsoever (וְכָלַל בָּהּ עִלָּאִין וְתַתָּאִין בְּלָא פִירוּדָא כְּלָל). And He included within her the ten Sefirot, and all the Names, appellations, and Havayot [Modes of Being] (וְכָלַל בָּהּ עֶשֶׂר סְפִירָן וְכָל שְׁמָהָן וּכִנוּיִּין וְהֲוַיָּין). And the Cause of all, Who is Master over all (וְעִלַּת כָּל כֹּלָּא דְּאִיהוּ אֲדוֹן עַל כֹּלָּא), and there is no god besides Him (וְלֵית אֱלָהָא בָּר מִנֵּיהּ), is not found among all the upper and the lower as being less than any of them (וְלָא אִשְׁתְּכַח בְּכָל עִלָּאִין וְתַתָּאִין פָּחוֹת מִינֵיהּ). For He is the bond of all and the completion of all (בְּגִין דְּאִיהוּ קֶשֶׁר דְכֻלְּהוּ שְׁלִימוּ דְכֻלְּהוּ), to sustain all through Him (לְקַיְימָא בֵּיהּ), and “His Malkhut rules over all” (וּמַלְכוּתוֹ בַּכָּל מָשָׁלָה) (Psalms 103:19). And because the Cause above all is not found among the upper and the lower as being less than even one of them (וּבְגִין דָּא לָא אִשְׁתְּכַח עִלַת עַל כֹּלָּא בְּעִלָּאִין וְתַתָּאִין פָּחוֹת מִינֵיהּ אֲפִילוּ בְּחַד מִנַּיְיהוּ), therefore she is called the Emunah [Faith] of Yisrael (אִתְקְרִיבַת אֱמוּנַת יִשְׂרָאֵל). And from the side of the Cause above all it is said concerning her (וּמִסִּטְרָא דְעִלַּת עַל כֹּלָּא אִתְּמַר בָּהּ): “For you saw no manner of form” (כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה) (Deuteronomy 4:15). But from the side of the rest of the levels it is said concerning her (אֲבָל מִסִּטְרָא דִּשְׁאָר דַּרְגִּין אִתְּמַר בָּהּ): “And the likeness of Hashem does he behold” (וּתְמוּנַת יְיָ יַבִּיט) (Numbers 12:8).

The Holy Luminary came, and the rest of the Friends, and they prostrated themselves before him (אֲתָא בּוֹצִּינָא קַדִּישָׁא וּשְׁאָר חַבְרַיָּיא וְאִשְׁתַּטְחוּ קַמֵּיהּ), and said: Now there is none who can take a portion from him, for none from the world gave to him, but the Creator of the worlds, the Cause above all (וְאָמְרוּ כְּעָן לֵית מָאן דְּיָכִיל לְמֵיטַל מִינֵיהּ חוּלָקֵיהּ דְּלָא יָהִיב לֵיהּ חַד מֵעָלְמָא אֶלָּא בּוֹרֵא עָלְמִין עִלַּת עַל כֹּלָּא). And upon Him depends his punishment or his reward, and not upon angel, or seraph, or any creature of the world (וּבֵיהּ תַלְיָּיא עוֹנְשֵׁיהּ אוֹ אַגְרֵיהּ וְלָא בְּמַלְאַךְ וְשָׂרָף וְלָא בְּשׁוּם בִּרְיָה דְעַלְמָא). And therefore the Rabbis of the Mishnah have established: Whoever joins the Name of Heaven with another thing shall be uprooted from the world (וּבְגִין דָּא אוּקְמוּהָ רַבָּנָן דְּמַתְנִיתִין הַמְשָׁתֵף שֵׁם שָׁמַיִם וּדְבַר אַחֵר נִעֲקַר מִן הָעוֹלָם). Concluded (ע״כ). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

Another matter: “Let us make man in our image, after our likeness” (דָּבָר אַחֵר נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). Behold, the friends have already established this concerning the ministering angels, that they spoke this verse (הָא אוּקְמוּהָ חַבְרַיָּיא עַל מַלְאֲכֵי הַשָּׁרֵת דְּאִנּוּן אָמְרִי הַאי קְרָא). He said to them: After they knew what was and what would be, and they knew that man would sin, why did they desire to make him (אָמַר לְהוּ בָּתַר דְּהֲווּ יָדְעִין מַה דְּהֲוָה וּמַה דְּעֲתִיד לְמֶהֱוֵי וְאִנּוּן הֲווּ יָדְעִין דְּעֲתִיד לְמֶחֱטֵי אַמַּאי בָּעוּ לְמֶעְבַּד לֵיהּ). And not only this, but Aza and Azael were accusing him at the time that Shekhinta said to Kudsha Berikh Hu: “Let us make man” (וְלָא עוֹד אֶלָּא דְּעַזָּא וַעֲזָאֵל הֲווּ מְקַטְרְגֵי עֲלֵיהּ בְּזִמְנָא דְּאָמַר שְׁכִינְתָּא לְקוּדְשָׁא בְּרִיךְ הוּא נַעֲשֶׂה אָדָם). They said: “What is man, that You are mindful of him? Why do You desire to create man, knowing that he will sin before You, through his woman, who is darkness?” (אָמְרוּ מָה אָדָם וַתֵּדָעֵהוּ. מָה אַתְּ בָּעֵי לְמִבְרֵי אָדָם, וַתֵּדָעֵהוּ דְּעֲתִיד לְמֶחֱטֵי קַמָּךְ בְּאִתְּתָא דִילֵיהּ דְּאִיהִי חֲשֶׁךְ). For the light is male, and darkness is female, the left, the darkness of Beri’ah (דְּאוֹר אִיהוּ דְּכוּרָא וְחֲשֶׁךְ נוּקְבָא שְׂמָאלָא חֲשֶׁךְ דִּבְרִיאָה). At that time Shekhinta said to them: “In this that you accuse, you yourselves are destined to fall” (בְּהַהוּא זִמְנָא שְׁכִינְתָּא אֲמָרַת לוֹן בְּהַאי דְּאַתּוּן מְקַטְרְגִין אַתּוּן עֲתִידִים לְמִנְפַּל). As it is written: “And the sons of the Elohim saw the daughters of man that they were good…” (וַיִּרְאוּ בְּנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם כִּי טוֹבוֹת הֵנָּה וְגוֹ') (Bereshit 6), they lusted after them, and erred in them, and Shekhinta cast them down from their holiness (חָשְׁקוּ בְּהוֹן וְטָעוּ בְּהוֹן וְאַפִּיל לוֹן שְׁכִינְתָּא מִקְּדוּשָׁה דִלְהוֹן).

The Friends said (אָמְרוּ חַבְרַיָּיא): Rabbi, Rabbi (רִבִּי רִבִּי), if so, Aza and Azael were not speaking falsely in their words (אַדְּהָכִי עַזָּא וַעֲזָאֵל לָא הֲווּ מְשַׁקְרִין בְּמִלּוּלַיְיהוּ), for certainly, through the Nukva [Female], Adam is destined to sin (דְּוַדַּאי בְּנוּקְבָא עֲתִיד אָדָם לְמֶחֱטֵי). He said to them (אָמַר לְהוּ): Thus said the Shekhinta (הָכִי אָמְרָה שְׁכִינְתָּא): “You prepared yourselves to accuse before Me more than the host of the height (אַתּוּן אִזְדַּמַּנְתּוּן לְקַטְרְגָא קֳדָמַי יַתִּיר מֵחֵילָא דִּמְרוֹמָא). If you had been better than Adam in your deeds (אִי אַתּוּן הֲוֵיתוּן שַׁפִּירִין מֵאָדָם בְּעוֹבָדַיְיכוּ), it would have been fitting for you to accuse him (יָאוֹת לְכוּ לְקַטְרְגָא עֲלֵיהּ). But he is destined to sin with one woman (אֲבָל אִיהוּ עֲתִיד לְמֶחֱטֵי בְּאִתְּתָא חָדָא), while you—with many women (אַתּוּן בִּנְשִׁין סַגִּיאִין).” As it is written (כְּמָה דִּכְתִיב): “And the sons of the Elohim saw the daughters of man…” (וַיִּרְאוּ בְּנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם וְגוֹ') (Genesis 6:2). It is not written, “the daughter of man” (אֶת בַּת הָאָדָם לֹא נֶאֱמַר), but rather, “the daughters of man” (אֶלָּא אֶת בְּנוֹת הָאָדָם). And not only this, but if Adam sinned (וְלא עוֹד אֶלָּא אִם אָדָם חָב), behold, Teshuvah [Repentance] had already been prepared for him (הָא אַקְדִּים לֵיהּ תְּשׁוּבָה), to return to his Master (לְאַהֲדָרָא לְמָארֵיהּ), and to rectify that in which he sinned (לְאַתְקָנָא בַּמֶּה דְּחָב).

The friends said to him: Rabbi, Rabbi, if so, why all this? (אָמְרוּ לֵיהּ חַבְרַיָּיא רִבִּי רִבִּי אִי הָכִי אַמַּאי כּוּלֵי הַאי). Rabbi Shimon said to the friends: If not for this, that Kudsha Berikh Hu created the Good inclination and the Evil inclination, which are light and darkness, then there would be no merit and guilt for Adam of Beri’ah (אָמַר רִבִּי שִׁמְעוֹן לְחַבְרַיָּיא אִי לָא דְּהֲוָה הָכִי דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא יִצְרָא טָבָא וּבִישָׁא דְּאִנּוּן אוֹר וְחֲשֶׁךְ לָא הֲוָה זְכוּ וְחוֹבָה לְאָדָם דִּבְרִיאָה). But because he was created from both, therefore: “See, I have set before you this day life and…” (רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְגוֹ') (Deuteronomy 30). They said to him: If so, why all this? (אָמְרוּ לֵיהּ כּוּלֵי הַאי אַמַּאי). And would it not have been better that he not be created, so as not to sin, and not cause to himself whatever he causes above, and then he would have no punishment and no reward (וְלָא הֲוָה שַׁפִּיר דְּלָא אִתְבְּרֵי דְּלָא לְמֵיחַב וּלְגַרְמָא כָּל מַה דְּגָרִים לְעֵילָא וְלָא הֲוָה לֵיהּ לָא עוֹנֶשׁ וְלָא שָׂכָר).