Daf 31b (דַּף ל״א ע״ב)

And these six supernal days, Scripture separates them, as it is written: Yours, Hashem, is the greatness and the power and the beauty, etc. (וְאִלֵּין שִׁיתָּא יוֹמִין עִלָּאִין קְרָא פָּרִישׁ לוֹן דִּכְתִיב, לְךָ יְיָ הַגְּדוּלָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְגו') (I Chronicles 29). For all of this is the Tzaddik (כִּי כֹל דָּא צַדִּיק). In the heavens—this is Tiferet (בַּשָּׁמַיִם דָּא תִּפְאֶרֶת), and in the earth—this is Knesset Yisrael (וּבָאָרֶץ דָּא כְּנֶסֶת יִשְׂרָאֵל). As the Targum (Aramaic) renders: He who is held in the heavens and in the earth (כְּתַרְגּוּמוֹ דִּי אָחִיד בִּשְׁמַיָא וּבְאַרְעָא). That is to say, the foundation (Yesod) of the world, which is called “Kol (all)” (כְּלוֹמַר דִּיסוֹדָא דְעָלְמָא דְּאִקְרֵי כֹּל), is held in the Tiferet which is called “Shamayim (heavens)” (אִיהוּ אָחִיד בְּתִפְאֶרֶת דְּאִקְרֵי שָׁמַיִם), and in the earth which is called Knesset Yisrael (וּבָאָרְץ דְּאִקְרֵי כְּנֶסֶת יִשְׂרָאֵל). And therefore, Bereshit: the letter Beit—there is a dual “Reishit” (וְעַל דָּא בְּרִאשִׁית, ב' רֵאשִׁית הִיא), Chokhmah—as the Targum of Yonatan renders “Bereshit” as “with Chokhmah” (חכמה, כַּמָּה דְּתַרְגֵּם יוֹנָתָן בְּרֵאשִׁית בְּחָכְמְתָא), because it is the second in calculation and is called “Reishit” (בְּגִין דְּאִיהִי תִּנְיָינָא לְחוּשְׁבְּנָא וְאִקְרֵי רֵאשִׁית). For this Keter ila’ah is hidden, the primordial one (בְּגִין דְהַאי כִּתְרָא עִלָּאָה טְמִירָא הִיא קַדְמָאָה). And because it does not enter into calculation, the second is called “Reishit” (וְעַל דְּלָא עָיִיל בְּחוּשְׁבְּנָא, תִּנְיָינָא הֲוֵי רֵאשִׁית). Therefore: twofold “Reishit” (בְּגִין דָּא ב' רֵאשִׁית). And further: just as Chokhmah ila’ah is “Reishit” (וְעוֹד כְּמָה דְחָכְמָה עִלָּאָה אִיהִי רֵאשִׁית), so too Chokhmah tata’ah is also “Reishit” (חָכְמָה תַּתָּאָה רֵאשִׁית נָמֵי הַוְיָא). And therefore, there is no separation between the two Reishits (וְעַל דָּא לֵית לְאַפְרָשָׁא ב' מִן רֵאשִׁית).

“Bereshit” is a complete statement, and so it is (בְּרֵאשִׁית מַאֲמָר קָרִינָן לֵיהּ וְהָכִי הוּא). And from it emerge the six days, and they are included within it (וְשִׁיתָּא יוֹמִין נָפְקִין מִינָהּ וְאִתְכְּלִילָן בֵּיהּ). And these are called just like those others (וְאִלֵּין אִקְרוּן כְּגַוְונָא דְאִלֵּין אָחֳרָנִין). “Bara Elohim”—this is as it is written: And a river went out from Eden to water the Garden (בָּרָא אֱלֹהִים. הֲדָא הוּא דִכְתִיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereshit 2). What is “to water the Garden”? To give drink and to sustain it, and to gaze upon it in everything that is needed (מַאי לְהַשְׁקוֹת אֶת הַגָּן לְאַשְׁקָאָה וּלְקַיְימָא לֵיהּ וּלְאִסְתַּכְּלָא בֵּיהּ בְּכָל מַה דְּאִצְטְרִיךְ). Elohim, Elohim Chayyim—this teaches that “Bereshit Bara Elohim” indeed was by means of that river, in order to bring forth all, and to water all (אֱלֹהִים אֱלֹהִים חַיִּים, דְּמַשְׁמַע בְּרֵאשִׁית בָּרָא אֱלֹהִים וַדַּאי עַל יְדָא דְהַהוּא נַהֲרָא בְּגִין לְאַפָּקָא כֹּלָּא וּלְאַשְׁקָאָה כֹּלָּא). Completion from the omissions (section twenty-eight) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן כ״ח).

The (Et) heavens—this is the Zivug of male and female, as is proper (אֶת הַשָּׁמַיִם חִבּוּרָא דְּכַר וְנוּקְבָא כְּדְקָא חָזֵי). After this, in it was the lower world created (לְבָתַר הַאי. בֵּיהּ אִתְבְּרֵי עָלְמָא לְתַתָּא). In it was given power to all (בֵּיהּ יָהִיב חֵילָא לְכֹלָּא). And from where do we know that Shamayim (Heaven) is Kudsha Berikh Hu? (וּמְנָא לָן דְּשָׁמַיִם הֲוֵי קוּדְשָׁא בְּרִיךְ הוּא), for it is written: And You shall hear in Heaven (דִּכְתִיב וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם) (I Kings 8). Is it that Shlomo prayed to the heavens, that they should hear his prayer? (אֲטוּ שְׁלֹמֹה מִתְפָּלֵל אֶל הַשָּׁמַיִם שֶׁיִּשְׁמְעוּ תְּפִלָּתוֹ)?

Rather, it is because His Name is called upon its name (אֶלָּא שֶׁנִּקְרָא שְׁמָן עַל שְׁמוֹ). And why is it called Shamayim (Heaven)? (וְלָמָּה נִקְרָא שָׁמַיִם)? Because it is round like a head (אֶלָּא שֶׁהוּא עֲגוֹל כְּמוֹ רֹאשׁ), and teaches that water is at His right, and fire at His left (וּמְלַמֵּד שֶׁמַּיִם מִימִינוֹ וְאֵשׁ מִשְּׂמֹאלוֹ), and He is in the middle (וְהוּא בְּאֶמְצַע): Lift up water, from fire and from water, and He brings peace between them (שָׂא מַיִם, מֵאֵשׁ וּמִמַּיִם וּמָכְנִיס בֵּינֵיהֶם שָׁלוֹם). The fire comes and finds from its side the measure of fire (בָּא הָאֵשׁ וּמָצָא מִצִּדוֹ מִדַּת הָאֵשׁ); the water comes and finds from its side the measure of water (בָּא מַיִם וּמָצָא מִצִּדוֹ מִדַּת הַמָּיִם). And this is what is written: He makes peace in His heights (וְהַיְינוּ עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו) (Job 25). What is Shamayim (Heaven)? It teaches that the Holy One, Blessed Be He, kneaded fire and water together (מַאי שָׁמַיִם מְלַמֵּד שֶׁגָּבַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵשׁ וּמַיִם), and blended them one with the other (וּטְפָחַן זֶה בָּזֶה), and made from them the head of His words (וְעָשָׂה מֵהֵן רֹאשׁ לִדְבָרָיו), as it is said: The beginning of Your word is truth (שֶׁנֶּאֱמַר רֹאשׁ דְּבָרְךָ אֱמֶת) (Psalms 119). Thus concludes the passage (ע''כ). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

Et haShamayim—this implies that Shamayim brought forth "Et" through the power of the secret of Elohim Chayyim (Living God), after Reishit brought it forth (אֶ''ת הַשָּׁמַיִם דְּמַשְׁמַע דְּשָׁמַיִם אַפִּיקוּ אֶת בְּחֵילָא דְרָזָא דְּאֱלֹהִים חַיִּים בָּתַר דְרֵאשִׁית אַפִּיק לֵיהּ). Once this brought forth all, and all was settled in its proper place as one (כֵּיוָן דְּהַאי אַפִּיק כֹּלָּא וְכֹלָּא אִתְיְישַׁב בְּדוּכְתֵיהּ כְּחַד), this last ring was became Reishit (עִזְקָא דָא בַּתְרַיְיתָא אִתְעֲבִידַת רֵאשִׁית). And in this Reishit, He brought forth supernal lights (וּבְהַאי רֵאשִׁית אַפִּיק נְהוֹרִין עִלָאִין), and the river began to flow (וְשָׁרֵי נַהֲרָא), and the waters began to stream downward to be received below (וְשָׁרֵי מַיָא לְנַגְדָּא לְקַבְּלָא לְתַתָּא). And because of this: Bereshit—indeed—Bara Elohim (וְעַל דָּא בְּרֵאשִׁית וַדַּאי בָּרָא אֱלהִים). In it He created the lower world (בֵּיהּ בָּרָא עָלְמָא תַּתָּאָה). In it He brought forth the lights (בֵּיהּ אַפִּיק נְהוֹרִין). In it He gave power to all (בֵּיהּ יָהִיב חֵילָא לְכֹלָּא).

Rabbi Yehudah said: Regarding this it is written, Shall the axe boast itself against him who chops with it? (רִבִּי יְהוּדָה אָמַר עַל דָּא כְּתִיב, הֲיִתְפָּאֵר הַגַּרְזֶן עַל הַחוֹצֵב בּוֹ) (Isaiah 10). The praise belongs to whom? Is it not to the artisan? (שְׁבָחָא דְּמַאן, לָאו דְּאוּמָנָא הוּא). So too, in this Reishit, Elohim ila’ah created Et haShamayim (כָּךְ בְּהַאי רֵאשִׁית בָּרָא אֱלהִים עִלָּאָה אֶת הַשָּׁמַיִם). The praise—whose is it? It is Elohim’s (שְׁבָחָא דְּמַאן דְּאֱלהִים הוּא).

Rabbi Yosi said: This is what is written, For which is a nation that has Elohim so close to it? (אָמַר רִבִּי יוֹסֵי, הַאי דִּכְתִיב, אֲשֶׁר לוֹ אֱלֹהִים קְרוֹבִים אֵלָיו) (Deuteronomy 4). ’Near’ [plural—Qerovim]? It should have said ‘Near’ [singular—Qarov] (קְרוֹבִים—קָרוֹב מִבָּעֵי לֵיהּ). Rather, this refers to Elohim ila’ah (אֶלָּא אֱלֹהִים עִלָּאָה), Elohim of the Fear of Yitzchak (אֱלֹהִים דְּפַחַד יִצְחָק), the latter Elohim (אֱלהִים בַּתְרָאָה). And because of this, [plural—Qerovim] (וּבְגִינֵי כָּךְ קְרוֹבִים), and many Gevurot issue forth from one, and all are one (וּגְבוּרוֹת סַגִּיאִין אִנּוּן דְּנָפְקִין מֵחַד וְכֻלְּהוּ חַד). Completion from the omissions (section twenty-nine) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן כ״ט).

And the earth was tohu (וְהָאָרֶץ הָיְתָה תֹהוּ). At the time when Kudsha Berikh Hu was in these Klippin, He was building worlds and destroying them (בְּזִמְנָא דְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה בְּאִלֵּין קְלִיפִּין הֲוָה בּוֹנֶה עָלְמִין וּמַחֲרִיבָן). And it has already been established that there is no shefa in all the worlds (וְהָא אוּקְמוּהָ דְּלֵית הַשְפָּעַה בְּכָל עָלְמִין). And the river, which is the Tzaddik, would be destroyed and dried in two worlds, in this world and in the World to Come (וְנָהָר דְּאִיהוּ צַדִּיק יֶחרַב וְיָבֵשׁ בִּתְרֵין עָלְמִין, בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי).

And there are those who say that it arose in His thought to build worlds and to destroy them (וְאִית מָאן דְּאָמַר דְסָלִיק בְּמַחְשַׁבְתֵּיהּ לְמִבְנִי עָלְמִין וּלְהַחָרִיבָן). And He said (וְאָמַר): “This one is useful to Me, and this one is not useful to Me” (דֵין מְהַנְיָין לִי וְדֵין לָא מְהַנְיָין לִי). These, concerning whom it is said, “Et haShamayim ve’et ha’aretz [The heavens and the earth]” (אִלֵּין דְּאִתְּמָר בְּהוֹן אֶת הַשָׁמַיִם וְאֶת הָאָרֶץ), are useful to Me (מְהַנְיָין לִי) (Genesis 1:1). And the others, concerning whom it is said, “And the earth was Tohu va-Vohu [Formless and Void]” (וְאַחֲרָנִין דְּאִתְּמָר בְּהוֹן וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ) (Genesis 1:2), indicate those worlds which arose in His will to build, but He did not make them (דְּאַחְזֵי עַל עָלְמִין דְסָלִיק בִּרְעוּתֵיהּ לְמִבְנִי לוֹן וְלָא עֲבִיד לוֹן); concerning them it is said, “Tohu va-Vohu [Formless and Void]” (עֲלַיְהוּ אִתְּמָר תֹהוּ וָבֹהוּ) (Genesis 1:2). And at the time when Kudsha Berikh Hu was within these Klippin [Shells] (וּבְזִמְנָא דְקוּדְשָׁא בְּרִיךְ הוּא בְּאִלֵּין קְלִיפִּין), it is said concerning Him (אִתְּמָר בֵּיהּ): “You have covered Yourself with a cloud, so that prayer should not pass through” (סַכּוֹתָה בֶּעָנָן לָךְ מֵעֲבוֹר תְפִלָּה) (Lamentations 3:44).

Tohu and darkness—it is said concerning them (תֹהוּ וְחֹשֶׁךְ עֲלַיְהוּ אִתְּמָר): “And there was the cloud and the darkness” (וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ) (Exodus 14:20). And these are the Klippin [Shells] of the nut (וְאִלֵּין קְלִיפִּין דֶּאֱגוֹזָא), with the brain within, which hangs toward the four sides (מוֹחָא מִלְגַאו דְּתַלְיָא לד' סִטְרִין). This is YHVH (דָא יהו''ה), which does not receive defilement (דְּאִיהוּ לָא קַבִּיל מֵסָאֲבוּ). As you say (כְּמָה דְאַתְּ אָמֵר): “Is not My word like fire, says Hashem” (הֲלֹא כֹּה דְּבָרַי כָּאֵשׁ נְאֻם יְיָ) (Jeremiah 23:29). Just as fire does not receive impurity (מָה אֶשָׁא לָא מְקַבֵּל טוּמְאָה), so too His Name does not receive impurity (הֲכִי שְׁמֵיהּ לָא מְקַבֵּל טוּמְאָה).

And when these Klippin [Shells] strengthen and are broken away from the nut (וּבִזְמְנָא דְּמִתְגַּבְּרִין אִלֵּין קְלִיפִּין וְאִתְבָּרוּן מֵאֱגוֹזָא), the prayer—which is the Shekhinta, Adonai (צְלוֹתָא דְּאִיהִי שְׁכִינְתָּא אדנ''י)—ascends to her Husband, who is YHVH (סַלְקָא לְגַבֵּי בַּעְלָהּ דְּאִיהוּ יהו''ה), and she ascends completely (וּסְלִיקַת כּוּלַּהּ). For when He is concealed from her by these Klippin [Shells] (דִּבְּזִמְנָא דְּאִיהוּ מִתְכָּסֵי מִינָהּ בְּאִלֵּין קְלִיפִּין), she is called poor and dry (אִיהִי אִתְקְרִיאַת עֲנִיָּה יְבֵשָׁה), and she has nothing except what the servants give her in secret (וְלֵית לָהּ אֶלָּא מָה דְיַהֲבִין עֲבָדִין בַּחֲשָׁאי).

And at that time, when Kudsha Berikh Hu is stripped free from these Klippin [Shells] (וּבְהַהוּא זִמְנָא דְקוּדְשָׁא בְּרִיךְ הוּא אִתְפְּשָׁט מֵאִלֵּין קְלִיפִּין), it is said (אִתְּמָר): “And your Teacher will no longer be hidden, but your eyes shall behold your Teacher” (וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינְיךָ רוֹאוֹת אֶת מוֹרֶיךָ) (Isaiah 30:20). And that which had been dry (וּמָה דַהֲוָה יְבֵשָׁה), of her it is said (אִתְּמָר בָּהּ): “The whole earth is full of His glory” (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6:3). And she is called His blessing, His offering, His Burnt-Offering [Olah] (וְאִתְקְרִיאַת בְּרָכָה דִילֵיהּ, קָרְבָּנָא דִילֵיהּ, עוֹלָה דִילֵיהּ), which burns all these Klippin [Shells] (דְּאוֹקִיד כָּל אִלֵּין קְלִיפִּין). And she ascends to Him as incense (וּסְלִיקַת לְגַבֵּיהּ קְטֹרֶת), His bond (קִשׁוּרָא דִילֵיהּ), His Burnt-Offering [Olah] (עוֹלָה דִילֵיהּ). As it is written (דִכְתִיב): “This is the law of the Burnt-Offering; it is the Burnt-Offering” (זֹאת תּוֹרַת הָעוֹלָה, הִיא הָעוֹלָה) (Leviticus 6:2).

In the prayer of Shacharit [Morning Prayer] (בִּצְלוֹתָא דְשַׁחֲרִית), it is the Burnt-Offering [Olah] (הִיא הָעוֹלָה). And it is the Burnt-Offering [Olah] to Him in the prayer of Minchah [Afternoon Prayer] (הִיא הָעוֹלָה לְגַבֵּיהּ בִּצְלוֹתָא דְמִנְחָה), with many fragrances and spices of the Garden of Eden (בְּכַמָּה רֵיחִין וּבוּסְמִין דְּגָן עֶדֶן), which is the Garden of Orayta (דְאִיהִי גָן דְּאוֹרַיְיתָא). This is what is written (הֲדָא הוּא דִכְתִיב): “A locked garden is my sister, my bride” (גָן נָעוּל אֲחוֹתִי כַלָּה) (Song of Songs 4:12), hidden, opened only to her Husband (סְתִימָא דְלָא אִתְפַּתְּחַת אֶלָּא לְגַבֵּי בַּעְלָהּ). And when her Husband comes (וְכַד יֵיתֵי בַּעְלָהּ): “Hashem, open my lips” (אֲדֹנָי שְׂפָתַי תִּפְתָּח) (Psalms 51:17). This is the supernal gate (דְאִיהִי בָּבָא עִלָּאָה), which is opened to Him with two supports of truth (אִתְפַּתְּחַת לְגַבֵּיהּ כִּתְרִין סַמְכֵין קְשׁוֹט), and she receives Him with two arms (וְקַבִּילַת לֵיהּ בִּתְרֵין דְּרוֹעִין).

This is what is written (הֲדָא הוּא דִכְתִיב): “His left hand is under my head, and His right hand embraces me” (שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2:6). YHVH descends to her (יהו''ה נָחִית לְגַבָּהּ), and this is the secret of Amen (וְדָא הוּא רָזָא אָמֵ''ן), whose gematria is YAHDVNHY (דאמ''ן גִימַטְרִיָּא יאהדונה''י), which is the union of these two Names in the letters (דְּאִיהוּ חִבּוּרָא דִּתְּרֵין שְׁמָהָן בְּאַתְוָון). And because of this (וּבְגִין דָּא), greater is he who answers Amen than he who blesses (גָּדוֹל הָעוֹנֶה אָמֵן יוֹתֵר מִן הַמְבָרֵךְ), at the time when these two are at the head of the Righteous (בְּזִמְנָא דְּאִינוּן תְרֵין בְּרֵישָׁא דְּצַדִּיקַיָּא). But when they are at the head of the guilty (אֲבָל כַּד אִינוּן בְּרֵישָׁא דְּחֲיָּיבַיָּיא), Knesset Yisrael says to them (כְּנֶסֶת יִשְׂרָאֵל אֲמָרַת לְגַבַּיְיהוּ): “Do not look upon me, because I am blackened” (אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת) (Song of Songs 1:6), because of those who dwell to entice the sons of men (מֵאִלֵּין דְּשַׁרְיָין לְפַתָּאָה לִבְנֵי נָשָׁא), just as they enticed Yisrael with the calf during the six hours (כְּמָה דַהֲווּ מְפָתִין לְיִשְׂרָאֵל בַעֲגָלָא בְּשִׁית שַׁעְתִּין). This is what is written (הֲדָא הוּא דִכְתִיב): “And the people saw that Moshe delayed to come down from the mountain” (וַיַּרְא הָעָם כִּי בֹּשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר) (Exodus 32:1).

And it has been established (וְאוּקְמוּהָ): What is the meaning of “for Moshe delayed”? (מַאי כִּי בֹּשֵׁשׁ). Rather (אֶלָּא), in six hours they made the calf (בְּשִׁית שַׁעְתִּין עֲבָדוּ יָת עֶגְלָא), in order to separate them from the seventh (בְּגִין לְאַפְרָשָׁא לוֹן מִשֶׁבַע). This is what is written (הֲדָא הוּא דִכְתִיב): “However, on the first day you shall remove leaven” (אַךְ בַּיוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְׁאֹר) (Exodus 12:15). “However” separates between six and seven (אַךְ חִלֵק בֵּין שֵׁשׁ לְשֶׁבַע). And because of this (וּבְגִין דָּא), Knesset Yisrael said (אָמְרָה כְּנֶסֶת לְיִשְׂרָאֵל): “The sun has scorched me” (שֶׁשְׁזָפַתְנִי הַשָׁמֶשׁ), meaning (גָּרְמוּ), they caused the Vav to depart from me (דְאִסְתַּלַּק מִנִּי ו' דְּאִיהוּ הַשֵׁשׁ), which is the six (וְאוֹר הַשֵׁשׁ), and the light of the six, which had been shining in the secret of the six words (דַהֲוָה נָהִיר בְּסִתְרָא דְשִׁית תֵיבִין), which are: “Hear, O Yisrael: Hashem is our Elohim, Hashem is One” (דְּאִינוּן שֵׁמַע יִשְׂרָאֵל יְיָ אֱלהֵינוּ יְיָ אֶחָד) (Deuteronomy 6:4).

My mother’s sons were angry with me (בְּנֵי אִמִּי נִחֲרוּ בִּי)—they strained their throats when they nullified the recitation of Shema, of which it is said, The exaltations of El are in their throat (נִיחַר גְּרוֹנָם דְּבַטִּילוּ קְרִיַת שְׁמַע דְּאִתְּמָר בֵּיהּ רוֹמְמוֹת אֵל בִּגְרוֹנָם) (Psalms 149). And because of this, They made me keeper of the vineyards, which are the other nations, the Erev rav (וּבְגִין דָּא שָׂמוּנִי נוֹטֵרָה אֶת הַכְּרָמִים, דְּאִינוּן שְׁאָר אוּמִין עֶרֶב רָב). And because of this, My own vineyard I have not kept (וּבְגִין דָּא כַּרְמִי שֶׁלִי לֹא נָטָרְתִי). And because of this, the Erev rav prospers in everything (וּבְגִין דָּא אִינוּן עֶרֶב רָב מַצְלִיחִין בְּכֹלָּא).

Garments of skin, the darkness of eyes, of which it is said, And his eyes grew dim from seeing (כָּתְנוֹת עוֹר חֲשׁוֹכִין דְּעַיְינִין דְּאִתְּמָר בְּהוֹן וַתִּכְהֶיןָ עֵינָיו מֵרְאוֹת) (Bereshit 27), in order not to gaze upon those of whom it is said, The heavens opened, and I saw visions of Elohim (לְאִסְתַּכְּלָא לְאִלֵּין דְּאִתְּמָר בְּהוֹן נִפְתְּחוּ הַשָׁמַיִם וָאֶרְאֶה מַרְאוֹת אֱלֹהִים) (Ezekiel 1). These are the five lights of the works of Creation; they are garments of light (דְּאִינוּן חֲמֵשׁ אוֹר דְעוֹבָדָא דִבְּרֵאשִׁית כָּתְנוֹת אוֹר אִינוּן). And the earth was tohu (וְהָאָרֶץ הָיְתָה תֹהוּ). The earth is one (וְהָאָרֶץ הוּא חַד). Tohu is two (תֹהוּ תְּרֵין). Bohu is three (בְּהוּ תְלָת). Darkness is four (חֹשֶׁךְ אַרְבַּע). Tehom is five (תְּהוֹם חֲמֵשׁ). And these four are included in the body, and they are the four elements, which are the Klippin of the nut (וְאַרְבַּע אִינוּן דִכְלִילָן בְּגוּפָא וְאִינוּן אַרְבַּע יְסוֹדִין דְּאִינוּן קְלִיפִּין דֶּאֱגוֹזָא). And because of this it is said, And the earth was tohu (וּבְגִין דָּא וְהָאָרֶץ הָיְתָה תֹהוּ). And it has been established, “was” means from before this, for such is the way of the Klippin, that they precede the brain (וְאוּקְמוּהָ הָיְתָה מִקַּדְמָת דְּנָא, דְהַכִי אָרְחָא דִקְלִיפִּין דְּמְקַדְמִין לְמוֹחָא). And the spirit of Elohim—this is the spirit of the Mashiach (וְרוּחַ אֱלהִים דָא רוּחָא דִמְשִׁיחָא). For as soon as it will hover over the face of the waters of Orayta, immediately there will be redemption (דְּמִיָּד דִּיְהֵא מְרַחֶפֶת עַל אַנְפֵּי מַיָא דְּאוֹרַיְיתָא מִיָד יְהֵא פּוּרְקָנָא). This is what is written, And Elohim said, Let there be light (הֲדָא הוּא דִכְתִיב וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר) (Bereshit 1). And Hashem Elohim sent him forth—immediately the Mashiach, who is in the Garden of Eden, as it is said of him, And He sent him out from the Garden of Eden (וַיְשַׁלְּחֵהוּ יְיָ אֱלהִים, מִיָד מְשִׁיחָא דְּהוּא בְּגִנְתָּא דְעֵדֶן בְּמָה דְּאִתְּמָר בֵּיהּ וַיְשַׁלְּחֵהוּ מִגַּן עֶדֶן) (Bereshit 3). From His own delight (מֵעִדּוּן דִילֵיהּ). And why, “to work the ground” (וְאַמָּאי לַעֲבוֹד אֶת הָאֲדָמָה) (Genesis 3:23)? For this is the Shekhinta (דְאִיהִי שְׁכִינְתָּא).

Because of this, “He sent him” immediately, so that he should go forth from there (בְּגִין דָּא וַיְשַׁלְּחֵהוּ מִיָד, דְּיִפּוּק מִתַּמָּן) (Genesis 3:23). “And He caused to dwell at the east of the Garden of Eden the Keruvim [Cherubs]” (וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֶדֶן אֶת הַכְּרוּבִים) (Genesis 3:24)—these are Mashiach ben David and Mashiach ben Yosef (דְּאִינוּן מָשִׁיחַ בֵּן דָוִד וּמָשִׁיחַ בֵּן יוֹסֵף), who draw the Ruach [Spirit] of Mashiach (דְּמָשְׁכָא רוּחָא דִמְשִׁיחָא), concerning which it is said, “And the Ruach [Spirit] of Elohim” (דְּאִתְּמָר בֵּיהּ, וְרוּחַ אֱלֹהִים) (Genesis 1:2). This is Shiloh (דָא שִׁילֹ''ה), concerning whom it is said, “And I shall take from the Ruach [Spirit]” (הַהוּא דְּאִתְּמָר בֵּיהּ וְאַצָלְתִּי מִן הָרוּחַ) (Numbers 11:17). For thus Shiloh and Moshe have the same numerical value (דְהַכִי סָלִיק שִׁילֹה מֹשֶׁה בְּחוּשְׁבָּנָא). “And He caused to dwell at the east” (וַיַּשְׁכֵּן מִקֶּדֶם) (Genesis 3:24)—He caused Shiloh to precede them both (דְאַקְדִּים שִׁילה לִתְרָוָויְהוּ), so that it would hover over the face of Orayta (בְּגִין דִיְהֵא מְרַחֶפֶת עַל אַנְפּוֹי דְּאוֹרַיְיתָא), and redemption depends upon it (וּפוּרְקָנָא בֵּיהּ תַלְיָּיא), and behold, they have already established it (וְהָא אוּקְמוּהָ). “And the flame of the sword that turns every way” (וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24)—immediately it will be in his hand (מִיָד יְהֵא בִּידֵיהּ). And what is it? (וּמָאי נִיהוּ).

The staff of Metatron (מַטֵה מטט''רון), which was transformed from a staff into a serpent, and from a serpent into a staff (דְאִתְהַפַּךְ מִמַּטֶּה לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה). And furthermore (וְעוֹד), this staff is the lower Shekhinta (מַטֶּה דָא שְׁכִינְתָּא תַּתָּאָה). And if Yisrael merit (וְאִם זָכוּ יִשְׂרָאֵל), the staff turns toward Chesed, to the right side (כְּלַפֵּי חֶסֶד לִימִינָא), and they shall go forth with Rachamim [Mercies] (וְיִפְקוּן בְּרַחֲמֵי). And if not (וְאִם לָאו), the staff turns toward liability, to the side of Gevurah (מַטֵה כְּלַפֵּי חוֹבָה לְסִטְרָא דִּגְבוּרָ''ה), where there is the serpent, a strange god (דְּתַמָּן נָחָשׁ, אֵל אַחֵר), who demands the spilling of blood (דְּתַבָע לִשְׁפּוֹךְ דָּמָא), and Mashiach will be killed, together with many from Yisrael (וְאִתְקְטִיל מָשִׁיחַ וְסַגִּיאִין מִיִּשְׂרָאֵל). And because of this it is said (וּבְגִין דָּא אִתְּמָר): “Lie down until the morning” (שִׁכְבִי עַד הַבֹּקֶר) (Ruth 3:13)—which is the morning of Avraham (דְּאִיהוּ בֹקֶר דְּאַבְרָהָם), when the staff will turn toward Chesed (דִּיְהֵא מַטֵה כְּלַפֵּי חֶסֶד). And because of this (וּבְגִין דָּא): “And the flame of the sword that turns every way” (וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), and all of this is “to guard the way of the Tree of Life” (וְכֹלָא לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים) (Genesis 3:24), which is Orayta (דְאִיהִי אוֹרַיְיתָא), concerning which it is said, “She is a Tree of Life” (דְּאִתְּמָר בָּהּ עֵץ חַיִּים הִיא) (Proverbs 3:18). And she is the Oral Orayta (וְאִיהִי אוֹרַיְיתָא דְּבְעַל פֶּה). If a man merits (אִם זָכָה בַּר נָשׁ), she is a Sam Chayyim [Medicine of Life] for him (אִיהִי סַם חַיִּים דִילֵיהּ). And if not (וְאִם לָאו), she turns for him into a Sam haMavet [Medicine of Death] (הִיא מִתְהַפֶּכֶת לֵיהּ לְסַם הַמָּוֶת). And behold, the Masters of the Mishnah have already established it thus (וְהָא אוּקְמוּהָ מָארֵי מַתְנִיתִין הֲכִי): in the manner of the staff that was transformed into a serpent, and from a serpent into a staff (כְּגוֹוָנָא דְמַטֶּה דְאִתְהַפַּךְ לְנָחָשׁ וּמִנָּחָשׁ לְמַטֶּה). And at that time all those concerning whom it is said, “And the magicians of Egypt did likewise with their secret arts,” shall be erased from the world (וּבְזִמְנָא הַהוּא יִתְמַחוּן מִן עַלְמָא כָּל אִינוּן דְּאִתְּמָר בְּהוֹן וַיַּעֲשׂוֹּ כֵּן חַרְטוּמֵי מִצְרָיִם בְּלַטֵיהֶם) (Exodus 7:22).p1-40

Rabbi Berakhyah said: What is that which is written, And the earth was tohu? (אָמַר רִבִּי בְּרָכְיָה מַאי דִּכְתִיב וְהָאָרֶץ הָיְתָה תֹהוּ). What is the meaning of “was”? That it had already been (מַאי מַשְׁמַע הָיְתָה, שֶׁכְּבָר הָיְתָה). And what is tohu? A thing that confounds human beings (וּמָאי תֹהוּ, דָבָר הַמָתְּהֵא אֶת בְּנֵי אָדָם). And what is bohu? A thing that has substance, as it is written, bohu, “in it is it” (וּמָאי בֹּהוֹ, דָבָר שֶׁיֶּשׁ בּוֹ מַמָּשׁ, דִכְתִיב בֹּהוֹ, בּוֹ הוּא). By the name of that which is written, Also this opposite that has the Elohim made (עַל שֵׁם מָאי דִּכְתִיב גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלהִים) (Ecclesiastes 7). He created bohu and placed its place in peace (בָּרָא בֹּהוֹ וְשָׂם מְקוֹמוֹ בְּשָׁלוֹם). He created tohu and placed its place in evil (בָּרָא תֹהוּ וְשָׂם מְקוֹמוֹ בְּרָע). Bohu is in peace, as it is written, He makes peace in His heights (בֹּהוֹ בְּשָׁלוֹם דִכְתִיב עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו) (Job 25). This teaches that Micha'el, the prince on the right side of the Holy One, Blessed be He, is water and hail (מְלַמֵּד שְׁמִכָאֵל שַׂר יְמִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מָיִם וּבָרָד). And Gavri’el, the prince on His left side, is fire (וְגָבְרִיאֵל שַׂר שְׂמֹאלוֹ, אֵשׁ). And the Prince of Peace between them reconciles (וְשָׂר שָׁלוֹם בֵּינֵיהֶם מַכְרִיעֲ), and this is what is written, He makes peace in His heights (וְהַיְינוּ דִכְתִיב עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו). And from where do we know that bohu is peace? For it is written, I form light and create darkness, I make peace and create evil (וּמְנַלָן דְּבֹּהוֹ שָׁלוֹם, דִכְתִיב עוֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע) (Isaiah 45). How is this? Evil from tohu and peace from bohu (הָא כֵּיצָד רָע מִתֹּהוּ וְשָׁלוֹם מִבֹּהוֹ). He created tohu and placed its place in evil, as it is said, I make peace and create evil (בָּרָא תֹּהוּ וְשָׂם מְקוֹמוֹ בַּרָע, שֶׁנְּאֱמַר עוֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע). He created bohu and placed its place in peace, as it is said, He makes peace in His heights (בָּרָא בֹּהוֹ וְשָׂם מְקוֹמוֹ בְּשָׁלוֹם שֶׁנֶּאֱמַר עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו). Thus it concludes (ע''כ).p1-41

Tosefta

Bereshit bara—this hints to Keter and Chokhmah (בְּרֵאשִׁי''תּ בָּרָ''א רֶמֶז לְכֶתֶּ''ר חָכְמָ''ה). Elohim hints to Binah (אֱלֹהִים רוֹמֵז לְבִינָ''ה). Et hints to Gedulah and Gevurah (אֶ''תּ רוֹמֵז לִגְדוּלָ''ה וּגְבוּרָ''ה). HaShamayim—this is Tiferet (הַשָׁמַיִ''ם דָּא הוּא תִּפְּאֶרֶ''תּ). And Et hints to Netzach, Hod, and Yesod (ואֶ''תּ רוֹמֵז לְנֶצַּ''ח הוֹ''ד יְסוֹ''ד). Ha’aretz hints to Malkhut (הָאָרֶ''ץ רוֹמֵז לְמַלְכוּ''תּ). Until here, Tosefta (עד כאן תוספתא).

And Elohim said: Let there be light, and there was light (וַיֹּאמֶר אֱלהִים יְהִי אוֹר וַיְהִי אוֹר). And it has been said: To whom did Elohim say? He did not say except to others: Let there be light—for this world, and there was light—for the World to Come (ויאמר אלהים למי הוא אומר אינו אומר אלא לאחרים. יהי אור לעולם הזה. ויהי אור לעולם הבא). And this is the light that Kudsha Berikh Hu created in the beginning (וְדָא אִיהוּ נְהוֹרָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּקַדְמִיתָא). And it is the light of the eye (וְהוּא נְהוֹרָא דְּעֵינָא). And it is the light that Kudsha Berikh Hu showed to Adam Kadma’ah, and he would see with it from one end of the world to the other (וְהוּא נְהוֹרָא דְּאַחֲזֵי קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם קַדְמָאָה וְהֲוֵי חָזֵי בֵּיהּ מִסְיָיפֵי עָלְמָא וְעַד סְיָיפֵי עָלְמָא). And it is the light that Kudsha Berikh Hu showed to David, and he praised and said, How great is Your goodness which You have hidden for those who fear You (וְהוּא נְהוֹרָא דְּאַחֲזֵי קוּדְשָׁא בְּרִיךְ הוּא לְדָוִד וְהֲוָה מְשַׁבֵּחַ וְאָמַר מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ) (Psalms 31). And it is the light that Kudsha Berikh Hu showed to Moshe, and he saw with it from Gil’ad to Dan (וְהוּא נְהוֹרָא דְּאַחֲזֵי קוּדְשָׁא בְּרִיךְ הוּא לְמשֶׁה וְחָמָא בֵּיהּ מִגִּלְעָד וְעַד דָּן). And at the time that Kudsha Berikh Hu saw that three generations of the guilty would arise—the generation of Enosh, the generation of the Flood, and the generation of the Dispersion (וּבְשַׁעֲתָא דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא דִּיקוּמוּן תְּלָתָא דָרִין חַיָּיבִין. וְאִנּוּן דָּרָא דֶּאֱנוֹשׁ וְדָרָא דְּטוֹפָנָא וְדָרָא דְּפַלָּגָה), some say: He concealed it (נ״א גניז ליה), so that they would not use it (בְּגִין דְּלָא יִשְׁתַּמְּשׁוּן בֵּיהּ). And Kudsha Berikh Hu gave it to Moshe, and he used it for three months that were left to him from the days of his conception (וְיָהַב יָתֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמשֶׁה וְאִשְׁתַּמַּשׁ בֵּיהּ תְּלַת יְרָחִין דְּאִשְׁתָּאֲרוּן לֵיהּ מִיּוֹמֵי עִבּוּרָא דִילֵיהּ). As it is said, And she hid him three months (כְּמָא דְאַתְּ אָמֵר וַתִּצְפְּנֵהוּ שְׁלשָׁה יְרָחִים) (Exodus 2). And after three months, when he entered before Pharaoh, Kudsha Berikh Hu took it from him (וּבָתַר תְּלַת יְרָחִין עָאל קַמֵּי פַּרְעֹה נָטִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מִנֵּיהּ). Until he stood upon Mount Sinai to receive the Orayta, and then that light returned to him, and he used it all his days (עַד דְּקָאִים עַל טוּרָא דְסִינַי לְקַבָּלָא אוֹרַיְיתָא וְהָדַר לֵיהּ הַהוּא נְהוֹרָא וְאִשְׁתַּמַּשׁ בֵּיהּ כָּל יוֹמוֹי). And the children of Yisrael could not approach him until he placed a veil upon his face, as it is said, And they were afraid to come near to him (וְלֹא יָכְלוּ בְּנֵי יִשְׂרָאֵל לְמִקְרַב בַּהֲדֵיהּ עַד דְּיָהַב מַסְוְה עַל אַנְפּוֹי כְּמָא דְאַתְּ אָמֵר וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו) (Exodus 35). And he wrapped himself in it as in a tallit. This is what is written, Who covers Himself with light as with a garment (וְאִתְעַטַּף בֵּיהּ כְּטַלִּית. הֲדָא הוּא דִכְתִיב עוֹטֶה אוֹר כַּשַּׂלְמָה) (Psalms 104).

Let there be light, and there was light. Everything of which it is said “and there was” applies both in this world and in the World to Come (יְהִי אוֹר וַיְהִי אוֹר. כָּל מַה דְּאִתְּמָר בֵּיהּ וַיְהִי הוּא בְּעָלְמָא דֵין וּבְעָלְמָא דְּאֲתֵי). Rabbi Yitzchak said: The light which Kudsha Berikh Hu created in the work of Creation spread from one end of the world to the other, and then it was hidden away (אָמַר רִבִּי יִצְחָק אוֹר דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעוֹבָדָא דִבְרֵאשִׁית הֲוָה סָלִיק נְהוֹרֵיהּ מִסְּיָיפֵי עָלְמָא עַד סְיָיפֵי עָלְמָא וְאִתְגְּנִיז).