Daf 26a (דַּף כ״ו ע״א)

And therefore it is said: “And every herb of the field before it grows” (Bereshit 2) (וּבְגִין דָּא אִתְּמָר בֵּיהּ וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח). Until the Tzaddik will sprout (עַד דְּיִצְמַח צַדִּי״ק). And from him: “Truth shall spring from the earth” (Psalms 85) (וּמִנֵּיהּ אֱמֶת מֵאֶרֶץ תִּצְמָח). Of him it is said: “And truth was cast to the ground” (Daniel 8) (דְּאִתְּמָר בֵּיהּ וַתַּשְׁלֵךְ אֱמֶת אַרְצָה). And the Sages, who abide, do not grow in exile until “Truth shall spring from the earth” (וְתַלְמִידֵי חֲכָמִים דְּאִנּוּן דְּשָׁאִין לָא צָמְחִין בְּגָלוּתָא עַד דֶּאֱמֶת מֵאֶרֶץ תִּצְמָח). And this is Moshe, of whom it is said: “The Torah of truth was in his mouth” (Malachi 2) (וְדָא משֶׁה דְּאִתְּמָר בֵּיהּ תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ). For none arose to expound the Shekhinta like him (דְּלָא יְהֵא מָאן דְּדָרִישׁ לִשְׁכִינְתָּא כַּוָּתֵיהּ). Therefore: “And man was not to work” (Bereshit 2) (וּבְגִין דָּא וְאָדָם אַיִן לַעֲבוֹד). And immediately when he comes, then “a mist went up from the earth” (Bereshit 2) (וּמִיָּד דְּאִיהוּ יֵיתֵי, מִיָּד וְאֵ״ד יַעֲלֶה מִן הָאָרֶץ). “A’d” from Adonai—there ascends the Vav, and He is made Adon of all the earth (א״ד מִן אֲדנ״י סָלִיק לֵיהּ ו' וְאִתְעֲבִיד בַּהּ אֲדוֹן כָּל הָאָרֶץ). Immediately: “And watered the face of the ground” (Bereshit 2) (מִיָּד וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה). From Him Yisrael below are watered, in seventy faces of the Orayta (מִנֵּיהּ אִתְשַׁקְּיָין יִשְׂרָאֵל לְתַתָּא בְּע' אַנְפִּין דְּאוֹרַיְיתָא). Another matter: “And a mist went up from the earth” — its Targum: a cloud rose from the earth (דָּבָר אַחֵר וְאֵד יַעֲלֶה מִן הָאָרֶץ תַּרְגּוּמוֹ וְעֲנָנָא יִסְתַּלַּק מִן אַרְעָא). Of which it is said: “For the cloud of Hashem was upon the Mishkan” (Exodus 40) (הַהִיא דְּאִתְּמָר בַּהּ כִּי עֲנַן יְיָ עַל הַמִּשְׁכָּן וְגו׳). And through it the Sages are watered in the land at that time (וּבֵיהּ מִתְשַׁקְּיָין תַּלְמִידֵי חֲכָמִים בְּאַרְעָא בְּהַהוּא זִמְנָא). “And Hashem Elohim formed man” (Bereshit 2) (וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם). These are Yisrael (אִלֵּין יִשְׂרָאֵל). At that time Kudsha Berikh Hu shaped them with forms of this world and the World to Come (בְּהַהוּא זִמְנָא קוּדְשָׁא בְּרִיךְ הוּא צַיַּיר לוֹן בְּצִיּוּרִין דְּעָלְמָא דֵּין וְעָלְמָא דְּאֲתֵי). And He formed them with His Name, in the form of two Yods, Yod, Yod, and Vav between them, which ascend to the calculation of YHVH (וַיִּיצֶר בְּהַהוּא זִמְנָא קוּדְשָׁא בְּרִיךְ הוּא עַיֵיל לוֹן בִּשְׁמֵיהּ בְּצִיּוּרָא דְּב' יוּדִי״ן י' י' ו' בֵּינַיְיהוּ דְּאִנּוּן סָלְקִין לְחֶשְׁבּוֹן יהו״ה). And they were shaped with faces, their faces, with two Yods in their noses, in the letter Vav (וִיהוֹן מְצוּיָירִין בְּאַנְפּוֹי בְּאַנְפִּין דִילְהוֹן בִּתְרֵין יוּדִי״ן בְּחוֹטְמָא דִילְהוֹן בְּאָת ו'). Therefore the verse says: “For from the top of the rocks I see him” (Numbers 23) (וּבְגִין דָּא אָמַר קְרָא כִּי מֵרֹאשׁ צוּרִים אֶרְאֶנּוּ). These are the forms of the Holy Name (אִלֵּין אִנּוּן צִיּוּרִין דִּשְׁמָא קַדִּישָׁא). And they were shaped upon their faces as two precious tablets, which are Yod Yod, that is the Vav, engraved upon them (וִיהוֹן מְצוּיָירִין בְּאַנְפַּיְיהוּ בִּתְרֵין לוּחִין יַקִּירִין דְּאִנּוּן י' י' דְּאִיהוּ ו' חָרוּת עָלַיְיהוּ). And further He shaped them for every generation with its upper pair, this is Yah; and they are the Vav, the unification of both (וְעוֹד צִיֵּיר לוֹן לְכָל דּוֹר בְּבַת זוּגֵיהּ עִלָּאָה דָּא י״ה וְאִנּוּן ו' יִחוּדָא דְּתַרְוַויְיהוּ). And He shaped them in that upper form which is Yisrael, the middle pillar, including Shekhinta above and below—these are the evening Shema and the morning Shema (וְצַיֵּיר לוֹן בְּאִנּוּן דְּצִיּוּרָא דִלְעֵילָא דְּאִיהוּ יִשְׂרָאֵל עַמּוּדָא דְּאֶמְצָעִיתָא כָּלִיל שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה דְּאִנּוּן קְרִיאַת שְׁמַע עַרְבִית וּקְרִיאַת שְׁמַע שַׁחֲרִית). Of them it is said: “Bone of my bones and flesh of my flesh” (Bereshit 2) (וְעֲלַיְיהוּ אִתְּמָר עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי). And immediately at that time He planted Yisrael in the holy Garden of Eden (וּמִיָּד בְּהַהוּא זִמְנָא נָטַע לוֹן לְיִשְׂרָאֵל בְּגִנְתָּא דְעֵדֶן קַדִּישָׁא). As it is written: “And Hashem planted” (Bereshit 2) (הֲדָא הוּא דִכְתִיב וַיִּטַּע יְיָ). Elohim—Abba and Imma (אֱלֹהִים אַבָּ״א וְאִמָּ״א). “Gan” — this is the lower Shekhinta (גַּ״ן דָּא שְׁכִינְתָּא תַּתָּאָה). “Eden” — this is the upper Imma (עֵדֶ״ן דָּא אִמָּא עִלָּאָה). “Et haAdam” — this is the middle pillar (אֶת הָאָדָם דָּא עַמּוּדָא דְּאֶמְצָעִיתָא). She shall be His planting, His mate, and shall never depart from Him (אִיהִי תְּהֵא נֶטַע דִּילֵיהּ, בַּת זוּגֵיהּ וְלָא תָזוּז מִנֵּיהּ לְעָלַם). She shall be His delight (וּתְהֵא עִדּוּנָא דִילֵיהּ). And Yisrael, Kudsha Berikh Hu planted them at that time as a holy planting in the world (וְיִשְׂרָאֵל קוּדְשָׁא בְּרִיךְ הוּא נָטַע לוֹן בְּהַהִיא זִמְנָא נִטְעָא קַדִּישָׁא בְּעָלְמָא). As it is said: “The planting of Hashem, the work of My hands, in which I glory” (Isaiah 60) (כְּמָא דְאַתְּ אָמֵר נֵצֶר מַטָּעַי מַעֲשֵׂי יָדַי לְהִתְפָּאֵר). And Hashem Elohim caused to grow (וַיַּצְמַח יהו״ה אֱלֹהִים). Abba and Imma (אַבָּא וְאִמָּא). Every desirable tree—this is the Tzaddik (כָּל־עֵץ נֶחְמָד דָּא צַדִּי״ק). And pleasant for food—this is the middle pillar (וְטוֹב לְמַאֲכָל דָּא עַמּוּדָא דְאֶמְצָעִיתָא). In which is prepared sustenance for all—Some say: prepared (נ״א: זְמִינָא) (דְּבֵיהּ הוּא זַמִּין [נ״א זְמִינָא] מָזוֹן לְכֹלָא). For all is in it (דְּכֹלָּא בֵּיהּ). And the Tzaddik is sustained only from it, and the Shekhinta from it (וְלָא אִתְפַּרְנֵס צַדִּיק אֶלָּא מִנֵּיהּ וּשְׁכִינְתָּא מִנֵּיהּ). And they do not need the lower ones—theirs (וְלָא צְרִיכִין לְתַתָּאִין [דִּילְהוֹן]). Rather, all below are nourished by its hand (אֶלָּא כּוּלְהוּ נִזּוֹנִין לְתַתָּא עַל־יָדֵיהּ). For in exile the Shekhinta and the Life of Worlds have no sustenance except by the eighteen blessings of prayer (דִּבְגָלוּתָא לָא הֲוָה לִשְׁכִינְתָּא וּלְח״י עָלְמִין מְזוֹנָא אֶלָּא בְּח״י בִּרְכָאן דִּצְלוֹתָא). But at that time He will be nourishment for all (אֲבָל בְּהַהוּא זִמְנָא אִיהוּ יְהֵא מְזוֹנָא לְכֹלָּא). And the Tree of Life—which is the tree of life—shall be planted within the garden (וְעֵץ הַחַיִּים דְּהוּא אִילָנָא דְחַיֵּי יְהֵא נְטִיעַ בְּגוֹ גִנְתָּא). Of which it is said: “And he take also from the Tree of Life and eat and live forever” (Bereshit 3) (דְּאִתְּמָר בֵּיהּ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם). And over her the tree of the Sitra achra —the Erev rav, which is the Tree of Knowledge of good and evil—shall not rule (וּשְׁכִינְתָּא לָא שָׁלְטָא עֲלָהּ אִילָנָא דְסִטְרָא אָחֳרָא דְּאִנּוּן עֵרֶב רַב דְּאִנּוּן עֵץ הַדַּעַת טוֹב וָרָע). And no unclean shall again enter into her—“Hashem alone led him, and with Him was no strange god” (Deuteronomy 32) (וְלֹא תְקַבֵּל בָּהּ עוֹד טָמֵא הֲדָא הוּא דִכְתִיב יְיָ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר). And therefore converts are not accepted in the days of Mashiach (וּבְגִין דָּא לָא מְקַבְּלִין גֵּרִים לִימוֹת הַמָּשִׁיחַ). And the Shekhinta shall be like a vine that accepts no graft from another species (וּתְהֵא שְׁכִינְתָּא כְּגַפְנָא דְּלָא מְקַבְּלָא נִטְעָא מִמִּינָא אָחֳרָא). And Yisrael shall be every tree desirable to the sight (וְיִשְׂרָאֵל יְהוֹן כָּל־עֵץ נֶחְמָד לְמַרְאֶה). And upon them beauty shall return—“He cast down from heaven to earth the splendor of Yisrael” (Lamentations 2) (וְיִתְחַזַּר עֲלַיְיהוּ שׁוּפְרָא דְּאִתְּמָר בֵּיהּ הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל). And the Tree of Knowledge of good and evil shall be thrust from them, and shall not cleave nor mix with them (וְעֵץ הַדַּעַת טוֹב וָרָע אִדַחְיָין מִנַּיְיהוּ וְלָא מִתְדַּבְּקִין וְלָא מִתְעָרְבִין בְּהוֹן). For it is said to Yisrael: “And from the Tree of Knowledge of good and evil you shall not eat”—these are the Erev rav (דְּהָא אִתְּמָר בְּיִשְׂרָאֵל וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ דְּאִנּוּן עֵרֶב רַב). And Kudsha Berikh Hu revealed to them that on the day of his eating from it, they caused two losses—the First House and the Second House (וְגָלֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא דְּבְיוֹם אָכְלוֹ מִמֶּנּוּ גָּרְמוּ דְּאָבְדוּ ב׳ אָבְדִין דְּאִנּוּן בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי). “For in the day that you eat from it you shall surely die”—two times (דָּא אִיהוּ כִּי בְיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת ב׳ פְּעָמִים). And they caused that the Tzaddik be desolate and dry—in the First House, which is the upper Shekhinta, and in the Second House, which is the lower Shekhinta (וְאִנּוּן גְּרִימוּ דְּצַדִּיק יֶחֳרָב וְיָבֵשׁ בְּבַיִת רִאשׁוֹן דְּאִיהִי שְׁכִינְתָּא עִלָּאָה, וּבְבַיִת שֵׁנִי דְּאִיהִי שְׁכִינְתָּא תַּתָּאָה). “And the river shall be wasted and dried up” (Isaiah 19) (דָּא אִיהוּ וְנָהָר יֶחֱרַב וְיָבֵשׁ). Some say: “shall be dried with the lower Heh”—for the spring of Yod to Ein Sof departed from it (נ״א: יֶחֱרַב בְּה׳ תַּתָּאָה בְּגִין דְּאִסְתַּלַּק מִנֵּיהּ נְבִיעוּ דְּיו״ד לְאֵין־סוֹף).