Daf 31a (דַּף ל״א ע״א)

But it was in the general category of Shamayim (the Heavens) (אֲבָל בִּכְלָלָא דְשָׁמַיִם הֲוָה). And they emerged together, cleaving one to another side by side (וּנְפָקוּ כְּחֲדָא מִתְדַּבְּקָא בְּסִטְרוֹי דָּא בְּדָא). When the beginning of all was illuminated (כַּד אִתְנְהִיר רֵאשִׁיתָא דְּכֹלָּא), the heavens took it and placed it in its place (שָׁמַיִם נַטְלוּ לָהּ וְאוֹתִיבוּ לָהּ בְּאַתְרָהּ), as it is written, and the earth (דִּכְתִיב וְאֶת הָאָרֶץ). And “ve’et” is the inclusion of the letters Alef through Tav (וְאֶת מִכְּלָלָא דְּאַתְוָון דְּאִנּוּן אֶ''ת). When the earth returned to settle in its place (כַּד אִתְהַדְּרַת אַרְעָא לְמֵיתַב בְּאַתְרָהּ), and was separated (וְאִתְפְּרַשׁ) from the side of the heavens (מִסִּטְרוֹי דְשָׁמַיִם) (Berakhot 31a)p1-37, she was tohu and vohu, longing to be joined again to the heavens as before p1-38(הֲוַת תּוֹהָה וּבוֹהָה לְאִתְדַּבְּקָא בַּשָּׁמַיִם כְּחֲדָא). Because she saw the heavens luminous (בְּגִין דְּחָמַת לַשָּׁמַיִם נְהִירִין), and she was darkened (וְהִיא אִתְחַשְׁכַת).

Until a supernal light went forth upon her (עַד דִּנְהוֹרָא עִלָּאָה נָפַק עֲלָהּ), and illuminated her (וְאַנְהִיר לָהּ), and she returned to her place (וְתָבַת בְּאַתְרָהּ), to behold the heavens face to face (לְאִסְתַּכְּלָא בִּשְׁמַיָא אַפִּין בְּאַפִּין). And then the earth was rectified and sweetened (וּכְדֵין אִתְתַּקָּנַת אַרְעָא וְאִתְבַּסְמַת). A light emerged from the right side (נָפַק נְהוֹרָא בִּסְטַר יָמִינָא), and darkness from the left side (וַחֲשׁוֹכָא בִּסְטַר שְׂמָאלָא). And He separated them afterward (וְאַפְרִישׁ לוֹן לְבָתַר), in order that they should be joined one to the other (בְּגִין לְאִתְכַּלְּלָא דָּא בְּדָא). This is what is written, And Elohim separated between the light and between the darkness (הֲדָא הוּא דִכְתִיב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחשֶׁךְ) (Bereshit 1). And if you say there was an actual separation (וְאִי תֵימָא הֲוָה הַבְדָּלָה מַמָּשׁ)—no! (לָא) Rather, the day comes from the side of light, which is the right side (אֶלָּא יוֹם אָתֵי מִסִּטְרָא דִנְהוֹרָא דְּאִיהוּ יָמִינָא), and the night from the side of darkness, which is the left side (וְלַיְלָה מִסִּטְרָא דְחֲשׁוֹכָא דְּאִיהוּ שְׂמָאלָא). And when they go forth together (וְכַד נָפְקוּ כְּחֲדָא), He separated them (אַפְרִישׁ לוֹן). And the separation was from His side (וְהַבְדָּלָה הֲוָה מִסִּטְרוֹי), to behold face to face and to be joined one to another (לְאִסְתַּכְּלָא אַפִּין בְּאַפִּין וּלְאִתְדַּבְּקָא דָּא בְּדָא), to become all one (לְמֶהֱווֹ כֹּלָּא חָד).

And he is called Day, and He called him Day (וְאִיהוּ אִקְרֵי יוֹם וְקָרֵי לֵיהּ יוֹם), and she is called Night (וְאִיהִי קָרֵי לָיְלָה), as you say, And Elohim called the light Day, etc. (כְּמָא דְאַתְּ אָמֵר וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְגו'). What is “and to the darkness”? (מַהוּ וְלַחשֶׁךְ) This is the darkness that is held by the night, which has no light of her own (דָּא חשֶׁךְ דְּאָחִיד לְלַיְלָה דְּלֵית לָהּ נְהוֹרָא מִגַּרְמָהּ), some say: and she is called Night, as it is written, And to the darkness He called Night, because the darkness is held in her and she has no light of her own (ס״א וְהִיא אִתְקְרִי לַיְלָה דִּכְתִיב וְלַחשֶׁךְ קָרָא לַיְלָה בְּגִין דְּאָחִיד בָּהּ חשֶׁךְ וְלֵית לָהּ נְהוֹרָא מִגַּרְמָהּ). And even though she comes from the side of fire, which is darkness (וְאַף עַל גַּב דְּאָתָא מִסִּטְרָא דְאֶשָׁא דְּאִיהִי חשֶׁךְ), nevertheless, darkness until it is illuminated from the side of Day—Day shines to the Night (אֲבָל חשֶׁךְ עַד דְּאִתְנְהִיר מִסִּטְרָא דְיוֹם, יוֹם נָהִיר לְלַיְלָה), but Night does not shine until the time that it is written (וְלַיְלָה לָא נָהִיר עַד זִמְנָא דִּכְתִיב), and the night shall shine as the day, the darkness like the light (וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁכָה כָּאוֹרָה) (Psalms 139).

Rabbi El'azar leapt first and expounded (רִבִּי אֶלְעָזָר קָפַץ בְּקַדְמִיתָא וְדָרַשׁ): The voice of Hashem is upon the waters; the Almighty of Glory thundered; Hashem is upon mighty waters (קוֹל יְיָ עַל הַמַּיִם אֵל הַכָּבוֹד הִרְעִים יְיָ עַל מַיִם רַבִּים) (Psalms 29). The voice of Hashem—this is the supernal voice (קוֹל יְיָ דָּא קוֹל עִלָּאָה), which oversees the waters that flow from level to level (דִּמְמַנָּא עַל הַמַּיִם דְּנַגְדִין מִדַּרְגָא לְדַרְגָא), until they gather into one place in one assembly (עַד דְּמִתְכַּנְשֵׁי לְאֲתַר חָד בִּכְנוּפְיָא חָדָא). That supernal voice directs those waters in their pathways (הַהוּא קוֹל עִלָּאָה מְשַׁדֵּר לְאִנּוּן מַיִין בְּאָרְחַיְיהוּ), each one according to its way (כָּל חַד וְחַד כְּפוּם אָרְחֵיהּ). Like a gardener who supervises water (כְּהַאי גְּנָנָא דִּמְמַנָּא עַל מַיָא), to send them to each and every place as needed (לְשַׁדַּר לוֹן לְכָל אֲתַר וַאֲתַר כִּדְחָזֵי לֵיהּ). So too is the voice of Hashem that oversees the waters (כָּךְ קוֹל יְיָ מְמַנָּא עַל מַיָא). The Almighty of Glory thundered (אֵל הַכָּבוֹד הִרְעִים), as you say (כְּמָא דְאַתְּ אָמֵר), and the thunder of His mighty deeds, who can understand (וְרַעַם גְּבוּרוֹתָיו מִי יִתְבּוֹנֵן) (Job 26). This is the side that comes from Gevurah (דָּא סִטְרָא דְאַתְיָא מִן גְּבוּרָה), and goes forth from it (וְנָפְקָא מִינֵּיהּ).

Another matter: The Almighty of Glory thundered (דָּבָר אַחֵר אֵ''ל הַכָּבוֹד הִרְעִים)—this is the right side (דָּא יָמִינָא), from which the left side goes out (דְּנַפְקָא מִנֵּיהּ שְׂמָאלָא). Hashem upon mighty waters (ה' עַל מַיִם רַבִּים). Hashem, this is the supernal Chokhmah (ה' דָּא חָכְמָה עִלָּאָה), which is called Yod (דְּאִקְרֵי יוּ''ד), Eden that stands (עדן דקיימא), upon mighty waters (עַל מַיִם רַבִּים), upon that hidden depth (עַל הַהוּא עוּמְקָא סְתִימָאָה), which goes forth from it (דְּנָפִיק מִנֵּיהּ), as you say (כְּמָא דְאַתְּ אָמֵר), and Your path is in mighty waters (וּשְׁבִילְךָ בְּמַיִם רַבִּים) (Psalms 77).

Rabbi Shimon separated the dispute and said (רִבִּי שִׁמְעוֹן פָּרִישׁ פְּלוּגְתָּא וְאָמַר). He opened a verse and said (פָּתַח קְרָא וְאָמַר): It is written (כְּתִיב), Opposite the frame shall be the rings, holders for the poles (לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶינָה הַטַּבָּעוֹת בָּתִּים לְבַדִּים) (Exodus 25). Who is that frame? (מָאן הַהוּא מִסְגֶּרֶת), this is a closed place (דָּא הוּא אֲתַר סָגִיר), that is not opened (דְּלָא פְּתִיחָא), except by one fine path (בַּר בִּשְׁבִיל חַד דַּקִּיק), that is known in concealment inwardly toward it (דְּאִתְיְידַע בִּגְנִיזוּ לְגַבֵּיהּ). And for its sake are filled and inscribed the gates (וּבְגִינֵיהּ אִתְמְלֵי וְרָשִׁים תַּרְעִין), for kindling of lamps (לְאַדְלָקָא בּוֹצִינִין). And because it is a concealed and hidden place (וּבְגִין דְּאִיהוּ אֲתַר גָּנִיז וְסָתִים), it is called frame (אִקְרֵי מִסְגֶּרֶת), and this is the World to Come (וְדָא הוּא עָלְמָא דְּאֲתֵי). And that World to Come is called frame (וְהַהוּא עָלְמָא דְּאֲתֵי אִתְקְרֵי מִסְגֶּרֶת). Shall be the rings (תִּהְיֶינָה הַטַּבָּעוֹת), these are supernal adornments (אִלֵּין עִזְקָאן עִלָּאִין), that are united one with the other (דְּאִתְאַחֲדָן דָּא בְּדָא): water from wind (מַיָּא מֵרוּחָא), and wind from fire (וְרוּחָא מֵאֶשָּׁא), and fire from water (וְאֶשָּׁא מִמַּיָּא). All of them are united one with the other (כֻּלְּהוֹן אִתְאַחֲדָן דָּא בְּדָא), and they go out one from the other through these rings p1-39(וְנַפְקָן דָּא מִן דָּא בְּהָנֵי עִזְקָאן). And all of them look toward that frame (וְכֻּלְּהוֹן מִסְתַּכְּלָן לְגַבֵּי הַהוּא מִסְגֶּרֶת), in which is united that supernal river (דְּבֵיהּ מִתְאַחֵד לְהַהוּא נַהֲרָא עִלָּאָה), to water them (לְאַשְׁקָאָה לוֹן), and they are united within it (וְאִתְאַחֲדָן בֵּיהּ). Holders for the poles (בָּתִּים לְבַדִּים). These rings, filled (הָנֵי עִזְקָאן מְלֵאִין), some say: exalted (עִלָּאִין), they are the holders and places for the poles (אִנּוּן בָּתִּים וְאַתְרִין לְבַדִּים), which are the rods below (דְּאִנּוּן רְתִיכִין דִּלְתַּתָּא).

Because this one comes from the side of fire (בְּגִין דָּדָא אָתֵי מִסִּטְרָא דְּאֶשָּׁא), and this one from the side of water (וְדָא מִסִּטְרָא דְּמַיָּא), and this one from the side of wind (וְדָא מִסִּטְרָא דְּרוּחָא), and thus all of them (וְכֵן כֻּלְּהוּ), in order to be a rod for the Ark (בְּגִין לְמֶהֱוֵי רְתִיכָא לַאֲרוֹנָא). And therefore, whoever approaches shall approach with these poles (וְעַל דָּא מָאן דְּמִקְרַב יִקְרַב בְּאִלֵּין בַּדִּים), and not with that which is within (וְלָא בַּמֶּה דִּלְגַו). Go, go, say the Nazirites (לֵךְ לֵךְ אָמְרִין נְזִירָא), circle around, circle around the vineyard, do not come near (סְחוֹר סְחוֹר לְכַרְמָא לָא תִקְרָב). Except for those who are designated to minister inwardly (בַּר אִנּוּן דְּאִתְחַזּוּן לְשַׁמָּשָׁא לְגַו), to them is given permission to ascend, to minister, and to draw near (לוֹן אִתְיְהִיב רְשׁוּתָא לְאַעֲלָאָה לְשַׁמָּשָׁא וּלְקָרָבָא). And therefore it is written: And the stranger that comes near shall die (וְעַל דָּא כְּתִיב, וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 1).

The house of Bereshit is great (בֵּית דִּבְרֵאשִׁית רַבְרְבָא). Rabbi Yosi asked him (רִבִּי יוֹסֵי שָׁאִיל לֵיהּ), and said: These six days of Bereshit that we learned, who are they? (וְאָמַר הַאי שִׁיתָּא יוֹמֵי בְּרֵאשִׁית דְּקָא תָּנִינָן מָאן אִנּוּן). He said to him (אָמַר לֵיהּ): This is what is written, The cedars of Lebanon which He planted (הַיְינוּ דִּכְתִיב אַרְזֵי לְבָנוֹן אֲשֶׁר נָטַע) (Psalms 104). Just as these cedars come forth from Lebanon (כְּמָה דְּאִלֵּין אֲרָזִין נָפְקִין מִן לְבָנוֹן), so too these six days come forth from Bereshit (הָכִי נָמֵי אִנּוּן שִׁיתָּא יוֹמִין נָפְקִין מִן בְּרֵאשִׁית).