Daf 29a (דַּף כ״ט ע״א)
And behold, how many mixtures there are of evil ones that are called cattle and beasts (וְהָא כַּמָּה עִרְבּוּבִין אִנּוּן בִּישִׁין בְּעִירָן וְחֵיוָון). A mixture from the serpent (אֲבָל אִית עִרְבּוּבְיָא מִסִּטְרָא דְנָחָשׁ). A mixture from the nations, idol worshippers, like beasts and cattle (וְאִית עִרְבּוּבְיָא מִסִּטְרָא דְּאוּמֵי עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּדָמוּ לְחֵיוָון וּבְעִירָן דְּחַקְלָא). A mixture from destroyers, souls of the guilty, destroyers of the world (וְאִית עִרְבּוּבְיָא מִסִּטְרָא דְמַזִּיקִין דְּנִשְׁמָתָן דְּחַיָּיבַיָא אִנּוּן מַזִּיקִין דְּעָלְמָא מַמָּשׁ). A mixture of demons, spirits, and lilin, all mingled in Yisrael (וְאִית עִרְבּוּבְיָא דְשֵׁדִים וְרוּחִין וְלִילִין וְכֹלָּא מְעוֹרְבָבִין בְּיִשְׂרָאֵל). None tempt like Amalek, the evil serpent, a strange god (וְלָא אִית בְּכֻלְהוּ לַטְיָיא כַּעֲמָלֵק דְּאִיהוּ חִיוְיָא בִּישָׁא אֵל אַחֵר).
He is revealed to all nakedness, a murderer, his mate idolatry, poison of death (אִיהוּ גָּלוּי לְכָל עֶרְיָין דְּעָלְמָא רוֹצֵחַ אִיהוּ וּבַת זוּגֵיהּ סַם מָוֶת עֲבוֹדָה זָרָה). And all is Samael (וְכֹלָּא סמא״ל). And there is Samael, and there is Samael, and they are not all equal (וְאִית סמא״ל וְאִית סמא״ל, וְלָאו כֻּלְהוּ שָׁוְיָין). But the serpent’s side is the tempter above all (אֲבָל הַהוּא סִטְרָא דְחִיוְיָא אִיהוּ לַטְיָיא עַל כֹּלָּא). “And Hashem Elohim called to the man and said: Where are you?” (Bereshit 3) (וַיִּקְרָא יְיָ אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה). Hint of the Temple’s destruction, and its lament in Eichah (הָכָא רְמִיז לֵיהּ דְּעֲתִיד לְחָרְבָא בֵּי מַקְדְּשָׁא וּלְמִבְכֵּי בָּהּ אֵיכָה). “How she sits alone” (Lamentations 1) (הֲדָא הוּא דִכְתִיב אֵיכָה יָשְׁבָה בָדָד). In the time to come Kudsha Berikh Hu will burn away all evil kinds (וּלְזִמְנָא דְּאֲתֵי עֲתִיד קוּדְשָׁא בְּרִיךְ הוּא לְבַעֲרָא כָּל זִינִין בִּישִׁין מֵעָלְמָא). “He will swallow up death forever” (Isaiah 25) (כְּדִכְתִיב בִּלַּע הַמָּוֶת לָנֶצַח). Then all will return to its place: “On that day Hashem shall be One and His Name One” (Zechariah 14) (כְּדִכְתִיב בַּיּוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד).
We learned: every “Shlomo” in Shir haShirim is the King whose peace is His (תָּנִינָן כָּל שְׁלמֹה דְּאִתְּמָר בְּשִׁיר הַשִּׁירִים בְּמַלְכָּא דִשְׁלָמָא דִילֵיהּ). “The King”—some say, in the female aspect, the female (בְּמֶלֶךְ [ס״א בְּנוּקְבֵי מַלכָּא] סְתָם בְּנוּקְבָּא). The lower word—some say “king”—in the upper (מִלָּה [נ״א מֶלֶךְ] תַּתָּאָה בְּעִלָּאָה). The secret: lower dwelling with the upper, both as one (וְרָזָא דְמִלָּה דִּירָתָא תַּתָּאָה לְעִלָּאָה תַּרְוַיְיהוּ כְּחַד). This is the House: “With wisdom is a house built” (Proverbs 24) (וְהַיְנוּ בַּיִ״ת דִכְתִיב בְּחָכְמָה יִבְנֶה בַּיִת). “A pavilion made King Shlomo from the trees of Lebanon” (Song of Songs 3) (וּכְתִיב אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלמֹה מֵעֲצֵי הַלְּבָנוֹן). Pavilion—this is the Tikkun of the lower world from the upper (אַפִּרְיוֹן דָּא תִּקּוּנָא דְעָלְמָא תַּתָּאָה מֵעָלְמָא עִלָּאָה).
Before the Holy One, blessed be He, created the world (דְּעַד לָא בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), His Name was concealed within Him (הֲוָה סָתִים שְׁמֵיהּ בֵּיהּ), and (Some say: His Name was concealed within Him) ((נ״א הוה) הוּא שְׁמֵיהּ סָתִים בְּגַוֵּיהּ), as one (חָד), and no thing existed (וְלָא קַיְימָא מִלָּה), (and He was alone) ((והוא הוה בלחודוי)), until it arose in His Will (עַד דְּסָלִיק בִּרְעוּתָא), (of Thought, to establish everything by the decree of the mitre [turban]) ((דמחשבה לקיימא כלא במטון דסמיטרא)), to create the world (לְמִבְרֵי עָלְמָא), and He would delineate and build (וְהֲוָה רָשִׁים וּבָנֵי), yet it did not endure (וְלָא קַיְימָא), until He wrapped Himself in a single wrapping of radiance (עַד דְּאִתְעַטַּף בְּעִטּוּפָא חַד דְּזִיהֲרָא), (supernal Thought) ((עלאה דמחשבה)), and created the world (וּבָרָא עָלְמָא), (Some say: the Right Side of the primordial world) ((נ״א ימינא דעלמא קדמאה)), (Some say: the heavens) ((נ״א שמים)).p1-34
And He brought forth (Some say: trees) mighty, supernal cedars (וְאַפִּיק (אילנין) אֲרָזִין עִלָּאִין רַבְרְבִין), from that Light (מֵהַהוּא נְהוֹרָא), (Some say: and the great radiance) ((נ״א וזיוא רבא)), the supernal Radiance (זִיהֲרָא עִלָּאָה), (Some say: the one supernal Radiance of the Right Side) ((נ״א חד דזהר ימינא עלאה)), and He arranged a chariot upon the twenty-two engraved letters (וְשַׁוֵּי רְתִיכוּ עַל תְּרֵין וְעֶשְׂרִין אַתְוָון רְשִׁימִין), engraved within the Ten Utterances (אִתְגְלִיפוּ בְּעֶשֶׂר אֲמִירָן), and they became established (וְאִתְיַישְׁבוּ). This is what is written: “From the trees of Lebanon” (Song of Songs 3:9) (הֲדָא הוּא דִכְתִיב מֵעֲצֵי הַלְּבָנוֹן). And it is written: “The cedars of Lebanon, which He planted” (Psalms 104:16) (וּכְתִיב אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע), for from these He made that Aparyon [Palanquin] (דְּהָא מֵאִלֵּין עָבִיד הַהוּא אַפִּרְיוֹן).
“He made for Himself King Shlomo”—for Himself, for His own sake, for His repair, for the showing of supernal glory (עָשָׂה לוֹ הַמֶּלֶךְ שְׁלמֹה, לוֹ לְגַרְמֵיהּ, לוֹ לְתִקּוּנֵיהּ, לוֹ לְאַחְזָאָה יְקָרָא עִלָּאָה). For Himself, to make known that He is One and His Name One, as it is said: “On that day Hashem shall be One and His Name One” (Zechariah 14) (לוֹ לְאוֹדָעָא דְאִיהוּ חַד וּשְׁמֵיהּ חַד כְּמָה דְאַתְּ אָמֵר יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד). And it is written: “And they shall know that You, Your Name is Hashem, alone” (Psalms 83) (וְכְתִיב וְיֵדְעוּ כִּי אַתָּה שִׁמְךָ יְיָ לְבַדֶּךָ). In the balance of scales, known measures—drops flow upward, drops to the right, a deviation to the left, descending below, and so to the four directions (בְּמָטוּן דְּקָלְפוֹי. קַסְטוֹרִין יְדִיעָא. נָטִיף לְסִטְרָא דָא לְעֵילָא. נָטִיף לְיָמִינָא. סְטָא לִשְׂמָאלָא. נָחִית לְתַתָּא. וְכֵן לְאַרְבַּע זָוְיָין).
Molcho spread above, below, and to four sides, to become one (מַלְכוּ אִתְפְּרַשׁ לְעֵילָא וְתַתָּא וּלְאַרְבַּע זָוְיָין לְמֶהוֵי חַד). The supernal river descends below, and makes a great sea (נַהֲרָא עִלָּאָה נָחִית לְתַתָּא. וְעָבִיד לֵיהּ יַמָּא רַבָּא). As it is said: “All the rivers go to the sea, yet the sea is not full” (Ecclesiastes 1) (כְּמָה דְאַתְּ אָמֵר כָּל הַנְּחָלִים הוֹלְכִים אֶל הַיָּם וְהַיָּם אֵינֶנּוּ מָלֵא). For it gathers all and draws it inward (דְּהָא הוּא כָּנִישׁ כֹּלָּא וְשָׁאִיב לֵיהּ בְּגַוִּיהּ). As it is said: “I am the rose of Sharon, the lily of the valleys” (Song of Songs 2) (כְּמָא דְאַתְּ אָמֵר אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים). Sharon is none but the great sea that draws all waters of the world (וְאֵין שָׁרוֹן אֶלָא אֲתַר יַמָּא רַבָּא דְּשָׁאִיב כָּל מֵימִין דְּעָלְמָא). It brings forth and draws, and illumines, one by the other in known paths (דְּאַפִּיק וְשָׁאִיב וְנָהִיר דָּא בְּדָא בְּאוֹרְחִין יְדִיעָן). Then upon them it is written: “With wisdom is a house built” (Proverbs 24) (וּכְדֵין עֲלַיְיהוּ כְּתִיב בְּחָכְמָה יִבְנֶה בַּיִת). And upon this: the House of Bereshit (וְעַל דָּא בֵּית בְּרֵאשִׁית). Some say: the House of the world, King in general (נ״א וְעַל דָּא בֵּית דְּעָלְמָא מֶלֶךְ סְתָם). The upper House built in Chokhmah, so too the lower (בֵּית עִלָּאָה אִתְבְּנֵי בְּחָכְמָה. וְכֵן תַּתָּאָה אֻף הָכִי). But the supernal great House is the habitation of the world (אֲבָל בֵּיתָא עִלָּאָה רַבְרְבָא יִשּׁוּבָא דְּעָלְמָא). The King in general is the lower House (מֶלֶךְ סְתָם בֵּיתָא תַּתָּאָה). “And the King shall rejoice in God” (Psalms 63) (וְהַמֶּלֶךְ יִשְׂמַח בֵּאלהִים). When Gevurah awakens above, to unite below His head, to draw near with joy, all to be one (כְּד אִתְעָר גְּבוּרָה עִלָּאָה לְאַחְדָּא בֵּיהּ תְּחוֹת רֵישֵׁיהּ וּלְקָרְבָא לֵיהּ בְּחֶדְוָה לְמֶהוֵי כֹּלָּא חַד). “And the King shall rejoice in God”—illumination that goes forth in one hidden path, entering two that are one (וְהַמֶּלֶךְ יִשְׂמַח בֵּאלהִים חֲדוּ נְהוֹרָא דְּאַפִּיק דְּנָפִיק בְּחַד שְׁבִילָא טָמִיר וְגָנִיז וְעָיִּיל בֵּיהּ ב׳, תְּרֵין דְּאִנּוּן חַד). And through this the world is perfected in complete existence (וְעַל דָּא עָלְמָא אִשְׁתַּכְלַל בְּקִיּוּמָא שְׁלִים).
Notes
Ketem Paz on 29a: The lower dwelling is for the upper one (דִּירָתָא תַתָּאָה לְעִלָּאָה): the house and the upper chamber are both built together (הַבַּיִת וְהָעֲלִיָּה שְׁנֵיהֶם נִבְנִים כְּאֶחָד), and this is an allegory (וְהוּא מָשָׁל), for “like mother, like daughter” (כִּי כָּאִמָּהּ בִּתָּהּ). And he said that this is alluded to in the letter Bet of Bereshit (וְאָמַר כִּי זֶה נִרְמָז בְּבֵית דִּבְרֵאשִׁית), for the form of the Bet has a roof above and a roof below (כִּי צוּרַת הַבֵּי״ת יֵשׁ בָּהּ גַּג לְמַעְלָה וְגַג לְמַטָּה), and one connecting stroke joining the two roofs (וּמֶשֶׁךְ אֶחָד מְחַבֵּר שְׁנֵי הַגַּגִּין), to indicate two houses—the house and the upper chamber above it (לְהוֹרוֹת עַל שְׁנֵי בָתִּים, בַּיִת וַעֲלִיָּה עַל גַּבָּהּ), and the one that connects them is the Vav (וְהַמְקַשְּׁרָם הוּא הַוָּ״ו). And the form of the Vav was placed at the beginning of the surfaces and not in their middle (וְהוּשַׂם צוּרַת הַוָּ״ו בִּתְחִלַּת הַשְּׁטָחִים וְלֹא בְּאֶמְצָעִיתָם כָּזֶה #), to indicate that one must not investigate what is before it or what is behind it (לְהוֹרוֹת כִּי אֵין לַחְקֹר מַה לְּפָנִים וּמַה לְּאָחוֹר מִמֶּנָּה), for inquiry beyond its wall is forbidden (כִּי הַחֲקִירָה אַחַר כָּתְלָהּ אָסוּרָה), as our Sages, of blessed memory, said: “What is beyond you, do not investigate” (כְּמַה שֶּׁאָמְרוּ רַז״ל: בַּמּוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ) (Ben Sira). And this is what he said at the beginning: “After that point, it is not known at all” (וְהוּא מַה שֶּׁאָמַר בַּתְּחִלָּה: בָּתַר הַהִיא נְקוּדָּה לָא אִתְיְדַע כְּלָל). Therefore it is closed from behind and opened from the front (וְלָכֵן נִסְתְּמָה מֵאֲחוֹרֶיהָ וְנִפְתְּחָה מִלְּפָנֶיהָ), to indicate that it receives in a hidden and concealed manner (לְהוֹרוֹת שֶׁהִיא מְקַבֶּלֶת בְּדֶרֶךְ נִסְתָּר וְסָתוּם), and bestows from before itself upon everything beneath it in a revealed manner (וּמַשְׁפַּעַת מִלְּפָנֶיהָ לְכָל מַה שֶּׁתַּחְתֶּיהָ בְּדֶרֶךְ נִגְלֶה). And had the Vav been placed in its middle (וְאִלּוּ הוּשַׂם הַוָּ״ו בְּאֶמְצָעִיתָהּ), it would have indicated an opening and entrance at the beginning of Atzilut (הָיָה מוֹרֶה חָלָל וּכְנִיסָה בִּתְחִלַּת הָאֲצִילוּת), but this is not the case (וְאֵין הַדָּבָר כֵּן), for it is sealed and concealed (כִּי חָתוּם וְסָתוּם הוּא), and “whoever profanes it shall surely be put to death” (וּמְחַלְּלֶיהָ מוֹת יוּמָת) (Exodus 31:14), as I shall explain, with the help of Heaven, regarding the matter of Shabbat (כַּאֲשֶׁר אֲנִי עָתִיד לְבָאֵר בְּעִנְיַן שַׁבָּת בְּעֶזְרַת הַשֵּׁם). Therefore the Vav was placed at the beginning of the surfaces (וְלָכֵן הוּשַׂם הַוָּ״ו בִּתְחִלַּת הַשְּׁטָחִים), to close off every path of thought and contemplation from grasping what is beyond it (לִסְתּוֹם דֶּרֶךְ כָּל מַחֲשָׁבָה וְרַעְיוֹן מִתְּפוֹס בְּמַה שֶּׁאַחֲרֶיהָ). And this is the intent of the Bahir when it says: “To what is the Bet comparable? To a man who was formed in wisdom, who is closed on every side and open in front” (וְזֶהוּ כַּוָּנַת הַבָּהִיר: לָמָּה בֵית דּוֹמָה לְאָדָם שֶׁנּוֹצַר בְּחָכְמָה שֶׁסָּתוּם מִכָּל צַד וּפָתוּחַ מִלְּפָנָיו וכו׳). And this is what is meant by: “The supernal King made for Himself an Aparyon [Palanquin]” (וְהוּא מַה שֶּׁאָמַר: אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ הָעֶלְיוֹן), whose attribute is peace (שֶׁמִּדַּת הַשָּׁלוֹם שֶׁלּוֹ), and through Him He prepared that Aparyon [Palanquin] from the trees of Lebanon (וְעַל יָדוֹ תִּקֵּן אוֹתוֹ הָאַפִּרְיוֹן מֵעֲצֵי הַלְּבָנוֹן), which are “the cedars of Lebanon, which He planted” (שֶׁהֵם אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע) (Psalms 104:16). And what it says, “Before the Holy One, Blessed Be He, created the world, He and His Name were concealed within Him” (וּמַה שֶּׁאָמַר דְּעַד לָא בָּרָא קב״ה עָלְמָא הֲוָה הוּא וּשְׁמֵיהּ סָתִים בְּגוֹיֵיהּ): we have already explained (כְּבָר בֵּאַרְנוּ), that the name of every thing establishes within it knowledge, likeness, and archetype (כִּי שֵׁם כָּל דָּבָר קוֹבֵעַ בָּהּ יְדִיעָה וְדִמְיוֹן וְדוּגְמָא), for the name is like the body in relation to the Essence that is signified (כִּי הַשֵּׁם הוּא כִּדְמִיּוֹן הַגּוּף אֶל הָעֶצֶם הַנִּרְשָׁם), in the mystery of Havayah which is written but not pronounced (בְּסוֹד יהו״ה הַנִּכְתָּב וְאֵינוֹ נִקְרָא), and the Name Adnut, which is written and pronounced (וְשֵׁם אֲדֹנָי נִכְתָּב וְנִקְרָא). Thus the Name Havayah is signified but is not established in its pronunciation except through Adnut, which is its Malbush [Garment] (נִמְצָא שֶׁשֵּׁם יהו״ה נִרְשָׁם וְאֵינוֹ נִקְבָּע בִּקְרִיאָתוֹ רַק בַּאֲדֹנָ״י שֶׁהוּא מַלְבּוּשׁוֹ). And because before the world was created, His letters—that is, His impressions which indicate His actions—were in the depths of the Ein [Nothingness], without a Malbush [Garment], only in an imperceptible white hue because of its overwhelming brightness (וּלְפִי שֶׁקֹּדֶם שֶׁנִּבְרָא הָעוֹלָם הָיוּ אוֹתִיּוֹתָיו יִתְבָּרַךְ, רָצוֹן לוֹמַר רְשָׁמָיו הַמּוֹרִים עַל פְּעוּלוֹתָיו, בְּעָמְקֵי הָאַיִ״ן בְּלֹא לְבוּשׁ, רַק בְּגָוֶן לָבָן הַבִּלְתִּי נִרְגָּשׁ לְרֹב בְּהִירוּתוֹ), and there was nothing in the world that had been brought into being upon which His Name could be called (וְלֹא הָיָה בָּעוֹלָם דָּבָר נִפְעָל נִרְגָּשׁ עַל מַה שֶּׁיִּקָּרֵא שְׁמוֹ), for the name is the revelation that indicates the action (כִּי הַשֵּׁם הוּא הַגִּלּוּי וְהַמּוֹרֶה עַל הַפְּעוּלָה). Therefore he said: “He and His Name were concealed within Him” (לָכֵן אָמַר הֲוָה הוּא וּשְׁמֵיהּ סָתִים בְּגוֹיֵיהּ). And what it says, “And no thing existed until it arose in the Will of Machshavah [Thought] to establish everything…” (וּמַה שֶּׁאָמַר וְלָא קַיְימָא מִלָּה עַד דְּסָלִיק בִּרְעוּתָא דְּמַחֲשָׁבָה לְקַיָּימָא כּוּלָּא וכו׳): now, my son, listen to my voice (עַתָּה בְּנִי שְׁמַע בְּקוֹלִי), and do not turn toward the obstinacy of the people who walk in darkness (וְאַל תֵּפֶן אֶל קְשִׁי הָעָם הַהוֹלְכִים בַּחֹשֶׁךְ), who say that it would appear from the words of the author of this teaching that there was a time when He acquired knowledge that He did not previously possess—Heaven forbid, Heaven forbid (הָאוֹמְרִים כִּי יֵרָאֶה מִדִּבְרֵי בַּעַל הַמַּאֲמָר שֶׁהָיָה זְמַן שֶׁנִּתְחַדֵּשׁ לוֹ יְדִיעָה מַה שֶּׁלֹּא הָיָה לוֹ מִקֹּדֶם, חַס וְשָׁלוֹם חַס וְשָׁלוֹם), or that a new will arose within Him—far be it, Heaven forbid (אוֹ שֶׁנִּתְחַדֵּשׁ לוֹ רָצוֹן, חָלִילָה וְחַס). Rather, their intention, of blessed memory, is that regarding every matter which has a beginning of action, whereas previously it did not (רַק כַּוָּנָתָם ז״ל לְכָל דָּבָר שֶׁיֵּשׁ לוֹ הַתְחָלַת מַעֲשֶׂה שֶׁלֹּא הָיָה מִקֹּדֶם), all the aspects of that matter are described (לְתָאֵר אֵלָיו כָּל חֶלְקֵי הַסּוֹתֵר מֵהֶן), and not merely in the manner of human speech (וְלֹא עַל דֶּרֶךְ לְשׁוֹן בְּנֵי אָדָם), like an artisan who wishes to perform some work and thinks in his mind: “I shall do this and this, and it shall be thus and thus” (כְּאוּמָּן הָרוֹצֶה לַעֲשׂוֹת אֵיזוֹ פְּעוּלָּה וּמְחַשֵּׁב בְּדַעְתּוֹ אֶעֱשֶׂה כָּךְ וְכָךְ וְהִיא כָּךְ וְכָךְ), and they attributed this expression to the Blessed God regarding the creation of the world (וְיִחֲסוּ הַיַּחַס הַזֶּה אֶל הָאֵל יִתְבָּרַךְ בִּבְרִיאַת הָעוֹלָם), in order to make known that nothing and its opposite was hidden from Him, whether that which would establish it or that which would destroy it (לְהוֹדִיעַ שֶׁלֹּא נֶעְלַם מִמֶּנּוּ דָּבָר וְהִפּוּכוֹ, מַה שֶּׁמְּקַיֵּם אוֹתוֹ אוֹ הוֹרֵס אוֹתוֹ), and He created it in the most perfect manner (וּבְרָאוֹ עַל צַד הַיּוֹתֵר נָכוֹן), all within Machshavah [Thought] until it came forth into actuality (וְהַכֹּל בְּמַחֲשָׁבָה עַד שֶׁיָּצָא לַפֹּעַל), as explained on the verse: “And God saw everything that He had made…” (וּכְמוֹ שֶׁפֵּרַשׁ בְּפָסוּק: וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה) (Bereshit 1:31), that this knowledge did not become new to Him after the act (שֶׁלֹּא נִתְחַדְּשָׁה לוֹ הַיְּדִיעָה הַהִיא אַחַר הָעֲשִׂיָּה), rather, He saw it beforehand (אָמְנָם רָאָה זֶה מִקֹּדֶם). And what it says, “by decree of the Semitra [Mitre/Turban], to create the world” (וּמַה שֶּׁאָמַר בְּמַטּוֹן דְּסְמִיטְרָא לְמִבְרֵי עָלְמָא), means: at the time when it arose in the Will of Machshavah [Thought] to establish everything through the movement of the Keter, which is like a Mitznefet [Turban], toward Ein Sof, which is the brain (כְּלוֹמַר בְּעֵת שֶׁעָלָה בִּרְצוֹן הַמַּחֲשָׁבָה לְקַיֵּם הַכֹּל בְּהַנָּעַת הַכֶּתֶ״ר שֶׁהוּא כְּמִצְנֶפֶת אֶל הָאֵין סוֹף שֶׁהוּא הַמּוֹחַ), and when the Will of all wills, blessed be He, reached the Keter, which is the Ein [Nothingness], to bring forth from it the Yesh [Being] (וּכְשֶׁהִגִּיעַ רְצוֹן כָּל הָרְצוֹנוֹת יִתְבָּרַךְ בַּכֶּתֶר שֶׁהוּא הָאַיִ״ן לְהַמְצִיא מִמֶּנּוּ הַיֵּ״שׁ), He was building worlds beforehand in Machshavah [Thought], and destroying them (הָיָה בּוֹנֶה עוֹלָמוֹת בַּמַּחֲשָׁבָה מִקֹּדֶם וּמַחֲרִיבָן), and He established them through the movement of the Keter, which surrounds and crowns the brain like a Mitznefet [Turban] (וְקִיֵּם אוֹתָם בְּהַנָּעַת הַכֶּתֶר שֶׁהוּא סוֹבֵב וּמַכְתִּיר אֶת הַמּוֹחַ כְּמִצְנֶפֶת), for within it was the imprint of the worlds, yet they did not endure (כִּי בוֹ הָיָה רוֹשֵׁם הָעוֹלָמוֹת וְלָא הֲווֹ קַיְימִי), until He wrapped Himself in one wrapping of the supernal radiance of Machshavah [Thought] (עַד דְּאִתְעַטַּף בְּעַטּוּפָא חַד דְּזִיהֲרָא עִלָּאָה דְּמַחֲשָׁבָה), and created the world (וּבָרָא עָלְמָא). And this is the secret of what was said: “He wrapped Himself in a white Tallit [Prayer Shawl]” (וְהוּא סוֹד מַה שֶּׁאָמְרוּ נִתְעַטֵּף בְּטַלִּית לְבָנָה), as they brought in Midrash Rabbah (וּכְמוֹ שֶׁהֵבִיאוּ בְּמִדְרַשׁ רַבָּה): Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥmani (רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי), saying to him: “Because I have heard concerning you that you are a master of Aggadah, from where was the light created?” (אָמַר לוֹ מִפְּנֵי שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה, מֵהֵיכָן נִבְרֵאת הָאוֹר). He said to him: “This teaches that the Holy One, Blessed Be He, wrapped Himself in a garment, and its radiance shone from one end of the world to the other” (אָמַר לוֹ מְלַמֵּד שֶׁנִּתְעַטֵּף הַבָּ״ה בְּשַׂלְמָה וְהִבְהִיק זִיוָהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ). He was saying this to him in a whisper (הֲוָה קָאָמַר לֵיהּ בִּלְחִישָׁא). He said to him: “Is this not an explicit verse: ‘Who wraps Himself with light as with a garment’?” (אָמַר לֵיהּ וְלֹא מִקְרָא מָלֵא הוּא: עוֹטֶה אוֹר כַּשַּׂלְמָה) (Psalms 104:2). He said to him: “Just as I received it in a whisper, so have I spoken it to you in a whisper” (אָמַר לֵיהּ כְּשֵׁם שֶׁקִּבַּלְתִּי בִּלְחִישָׁה, כָּךְ אָמַרְתִּי לְךָ בִּלְחִישָׁה). And those before them, what did they say? (וְדְקוּדְמָדַי מַה הֲווֹ אָמְרִין). “From the place of the Beit HaMikdash the light went forth to the world” (מִמְּקוֹם בֵּית הַמִּקְדָּשׁ יָצְאָה אוֹרָה לָעוֹלָם), as it is said: “And the earth shone with His glory” (שֶׁנֶּאֱמַר וְהָאָרֶץ הֵאִירָה מִכְּבוֹדוֹ) (Ezekiel 43:2). And “glory” refers only to the Beit HaMikdash, as it is said: “A throne of glory, exalted from the beginning” (וְאֵין כָּבוֹד אֶלָּא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר כִּסֵּא כָּבוֹד מָרוֹם מֵרִאשׁוֹן) (Jeremiah 17:12). And since this has come into our hands, let us say something concerning it (וְהוֹאִיל וְאָתָא לִידָן נֵימָא בֵיהּ מִלְּתָא). It is fitting to know that wherever you find our Sages, of blessed memory, speaking of a “master of Aggadah” (רָאוּי לָדַעַת כִּי בְּכָל מָקוֹם שֶׁתִּמְצָא לְרַז״ל אוֹמְרִים בַּעַל אַגָּדָה), their intention is the hidden secret within their words (כַּוָּנָתָם אֶל הַסּוֹד הַנִּסְתָּר אֲשֶׁר בְּדִבְרֵיהֶם), as Rabbi Shimon bar Yochai, peace be upon him, said to Rabbi Yossi: “Did you hear from your father, who was a master of Aggadah, what is meant by: ‘with the crown with which his mother crowned him’?” (וּכְמוֹ שֶׁאָמַר רשב״י ע״ה לְרַבִּי יוֹסֵי כְּלוּם שָׁמַעְתָּ מֵאָבִיךָ שֶׁהָיָה בַּעַל אַגָּדָה מַהוּ בַּעֲטָרָה שֶׁעִטְּרָה לוֹ וכו׳) (Song of Songs 3:11). For he asked him concerning the secret of the matter (כִּי עַל סוֹד הָעִנְיָן שָׁאַל אוֹתוֹ), and therefore Rabbi Shmuel bar Naḥmani spoke to him in a whisper (וְעַל כֵּן סָח לוֹ רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי בִּלְחִישָׁה), for the matter of Aggadah implies whispering and secrecy (כִּי עִנְיַן אַגָּדָה מַשְׁמַע בִּלְחַשׁ וּבְסוֹד), as in: “And He declared to you His Covenant” (כְּעִנְיַן וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ) (Deuteronomy 4:13), as will be explained later, with the help of Heaven (כְּמוֹ שֶׁיָּבוֹא לְפָנִים בְּעֶזְרַת הַשֵּׁם). And contemplate the words of our Sages, of blessed memory, how deeply they sought to reveal the secret of the manifestation of the Light that cannot be grasped (וְהִתְבּוֹנֵן בְּדִבְרֵיהֶם ע״ה כַּמָּה הֶעֱמִיקוּ לְגַלּוֹת סוֹד גִּלּוּי הָאוֹרָה הַבִּלְתִּי נִתְפֶּסֶת), until they said concerning it: “How did the Holy One, Blessed Be He, create the Light?” (עַד שֶׁאָמְרוּ בָּהּ כֵּיצַד בָּרָא הַבָּ״ה אֶת הָאוֹרָה), and they used the expression “creation” with respect to the Light (וְאָמְרוּ לְשׁוֹן בְּרִיאָה בָּאוֹרָה), for it is the existence of Yesh [Being] from Ein [Nothingness] (שֶׁהוּא מְצִיאוּת יֵשׁ מֵאַיִן). Yet, according to the apparent meaning, this question could be asked concerning everything that the Holy One, Blessed Be He, created (וְהִנֵּה לְפִי הַנִּרְאֶה הַשְּׁאֵלָה הַזֹּאת תִּפּוֹל עַל כָּל מַה שֶּׁבָּרָא הַבָּ״ה). For the questioner could ask: How were the spheres created? (כִּי יוּכַל הַשּׁוֹאֵל לִשְׁאוֹל הֵיאַךְ נִבְרְאוּ הַגַּלְגַּלִּים), and how were the stars created? (וְהֵיאַךְ נִבְרְאוּ הַכּוֹכָבִים), how was the earth created, together with its elements (הֵיאַךְ נִבְרְאָה הָאָרֶץ וִיסוֹדוֹתֶיהָ), and the seas and all that is within them (וְהַיַּמִּים וְכָל אֲשֶׁר בָּהֶם). If so, what was the intention of the questioner concerning the Light alone? (וְאִם כֵּן מַה הָיְתָה כַּוָּנַת הַשּׁוֹאֵל עַל הָאוֹרָה בִּלְבַד). Rather, according to that which is established and accepted (אָמְנָם לְפִי הַמּוּנָח וְהַמְקֻבָּל), all things were created by way of Hishtalshelut [Emanational Chain], one from another (כִּי כָּל הַדְּבָרִים נִבְרְאוּ עַל דֶּרֶךְ הִשְׁתַּלְשְׁלוּת זֶה מִזֶּה), through innumerable levels, beyond investigation and beyond number (וּמֵהַדְרָגוֹת רַבּוֹת לְאֵין חֵקֶר וּלְאֵין מִסְפָּר), for all the actions Above are emanated and come by means of the power of the Yesod and the Malkhut (כִּי כָּל פְּעוּלוֹת מַעְלָה הֵם מִתְאַצְּלִים וּבָאִים בְּאֶמְצָעוּת כֹּחַ הַיְסוֹד וְהַמַּלְכוּת), and from them comes the principal emanation of the existence of the higher beings (וּמֵהֶם עִקַּר אֲצִילוּת מְצִיאוּת הָעֶלְיוֹנִים): intellectual (שִׂכְלִיִּים), spiritual (וְרוּחָנִיִּים), perceptible (וּמוּרְגָּשִׁים), natural (וּמוּטְבָּעִים), and physical beings possessing material substance (וְגַשְׁמִיִּים בַּעֲלֵי הַחֳמָרִים), which became clothed and formed within them (אֲשֶׁר נִתְלַבְּשׁוּ וְנִצְטַיְּרוּ בָהֶם), and each one came from its place (וּבָאוּ אִישׁ אִישׁ מִמְּקוֹמוֹ), to its service and to its appointed burden (אֶל עֲבוֹדָתוֹ וְאֶל מַשָּׂאוֹ), according to what His Wisdom, may He be blessed, decreed (כְּפִי מַה שֶּׁגָּזְרָה חָכְמָתוֹ יִתְבָּרַךְ), and everything is by means of the receivers, each receiving from another and giving to another, without number (וְהַכֹּל בְּאֶמְצָעוּת הַמְקַבְּלִים זֶה מִזֶּה וְנוֹתְנִין זֶה לָזֶה עַצְמוֹ מִסְפָּר).