Daf 34b (דַּף ל״ד ע״ב)

Let the waters swarm with a swarm of living soul according to its kind (יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ). Rabbi El'azar said: These are the lower waters which stir with species, in the likeness of that which is above (אָמַר רִבִּי אֶלְעָזָר: אִלֵּין מַיִין תַּתָּאִין דְּרַחֲשִׁין זַיְינִין כְּגַוְונָא דִלְעֵילָא). These are the supernal ones and these are the lower ones (אִנּוּן עִלָּאֵי וְאִנּוּן תַּתָּאֵי). Rabbi Ḥiyya said: The supernal ones brought forth a living soul (רִבִּי חִיָּיא אָמַר: עִלָּאֵי אַפִּיקוּ נֶפֶשׁ חַיָּה). And what is that? This is the soul of Adam Kadma’ah, as it is said: "And the man became a living soul" (וּמַאי נִיהוּ דָּא נֶפֶשׁ דְּאָדָם קַדְמָאָה, כְּמָה דְאַתְּ אָמֵר: וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה). And a flying bird upon the earth—these are the supernal messengers who appear to human beings in the vision of a man (וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, אִלֵּין שְׁלִיחֵי עִלָּאִין דְּאִתְחַזּוּן לִבְנֵי נָשָׁא בְּחֵיזוּ דְּבַר נָשׁ). It is implied from what is written, "upon the earth," because there are others who do not appear except as wind itself, according to the perception of human beings (מַשְׁמַע דִּכְתִיב: יְעוֹפֵף עַל הָאָרֶץ, בְּגִין דְּאִית אָחֳרָנִין דְּלָא אִתְחַזּוּן אֶלָא בְּרוּחָא מַמָּשׁ, לְפוּם סֻכְלְתָנוּ דִּבְנֵי נָשָׁא). Because of this, it is not written of these "according to their kind" as with the others, where it is written: "And every bird of wing according to its kind" (בְּגִינֵי כָךְ לָא כְּתִיב בְּאִלֵּין לְמִינֵהוּ, כְּאִנּוּן אָחֳרָנִין דִּכְתִיב בְּהוּ: וְאֵת כָּל עוֹף כָּנָף לְמִינֵהוּ), because these do not change from their kind forever, unlike those others for which it is not written "according to their kind" (בְּגִין דְּאִלֵּין לָא מְשַׁנְיָין מִמִּינַיְיהוּ לְעָלְמִין, כְּהָנֵי אָחֳרָנִין דְּלָא כְּתִיב בְּהוּ לְמִינֵהוּ). And if you say: are there any among them that change, one from the other? Indeed, that is certainly so, for there are those among them that change from these to those. Therefore it is written: "And from there it was divided" (וְאִי תֵימָא: אִית בְּהוּ דִּמְשַׁנְיָין דָּא מִן דָּא הָכִי הוּא וַדַּאי, דְּהָא אִית בְּהוּ דִּמְשַׁנְיָין אֵלִּין מֵאִלֵּין, בְּגִינֵי כָךְ כְּתִיב: וּמִשָּׁם יִפָּרֵד). And Elohim created the great dragons (Ha-tanninim ha-gedolim)—these are Leviathan and its mate (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדוֹלִים. אִלֵּין לִוְיָתָן וּבַת זוּגוֹ). Every living soul that creeps—this is the soul of that creature that creeps to the four directions of the world (אֶת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת, דָּא נֶפֶשׁ דְּהַהִיא חַיָּה דְּאִיהִי רוֹמֶשֶׂת לְד' סִטְרֵי עָלְמָא). And who is this creature that creeps? Say, this is Lilith (וּמָאן אִיהִי חַיָּה דְּאִיהִי רוֹמֶשֶׂת הֲוֵי: אֵימָא, דָּא לִילִית). That the waters swarmed according to their kind—because the waters grow them (אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵיהֶם, דְּמַיִין מְגַדְּלִין לוֹן). When the southern side comes, waters are stirred and drawn to all directions, and the ships of the sea go and traverse, as it is said: "There ships go, Leviathan whom You formed to play with it" (דְּכַד אָתֵי סִטְרָא דְּדָרוֹם, שָׁרָאן מַיִין וְנַגְדִין לְכָל סִטְרִין, וְאַרְבֵּי יַמָּא אָזְלִין וְעָבְרִין, כְּמָה דְאַתְּ אָמֵר: שָׁם אֳנִיּוֹת יְהַלֵּכוּן, לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ) (Psalms 104). And every winged bird according to its kind—as it is said: "For a bird of the heavens shall carry the voice, and one with wings shall declare the matter" (וְאֶת כָּל עוֹף כָּנָף לְמִינֵהוּ, כְּמָה דְאַתְּ אָמֵר: כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל, וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר) (Ecclesiastes 10). Rabbi Yose said: All of them are of six wings and never change forever (רִבִּי יוֹסֵי אָמַר: כֻּלְּהוֹן מִשִּׁית גַּדְפִין, וְלָא מְשַׁנְיָין לְעָלְמִין). Because of this it is written "according to its kind"—what is "according to its kind"? For the species above (וּבְגִינֵי כָךְ כְּתִיב לְמִינֵהוּ. מַאי לְמִינֵהוּ לְזַיְינָא דִלְעֵילָא). And these fly and traverse the world in six, and see the deeds of men and ascend above (וְאִלֵּין טָאסָן וְשָׁאטָאן עָלְמָא בְּשִׁית, וְחָמָאן עוֹבָדִין דִּבְנֵי נְשָׁא, וְסָלְקִין לוֹן לְעֵילָא). And on this it is written: "Even in your thought, do not curse a king" (וְעַל דָּא כְּתִיב: גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל) (Ecclesiastes 10).

Rabbi Ḥizkiyah said: Creeping—should have said swarming (רִבִּי חִזְקִיָּה אָמַר: הָרוֹמֶשֶׂת, הַשּׁוֹרֶצֶת מִבָּעֵי לֵיהּ). But as we say: "The night creeps" (אֶלָּא כִּדְאַמְרִינָן: רָמַשׁ לֵילְיָא). And on this it is written: "There the beasts of the forest creep about"—for all rule when she rules (וְעַל דָּא: בּוֹ תִרְמוֹשׂ כָּל חַיְתוֹ יָעַר, דְּכֻלְהוּ שָׁלְטָאן בְּשַׁעֲתָא דְּאִיהִי שָׁלְטָא) (Psalms 104). And they open songs in the three watches of the night (וּפָתְחִין שִׁירָתָא בִּתְלַת סִטְרִין דְּפַלְגוּ לֵילְיָא), and sing songs that are never forgotten (וְזָמְרֵי שִׁירָתָא וְלָא מִשְׁתַּכְּכֵי). And about them it is written: "You who remind Hashem, do not be silent" (וְעַל אִלֵּין כְּתִיב: הַמַּזְכִּירִים אֶת יְיָ אַל דֳּמִי לָכֶם) (Isaiah 62).

Rabbi Shimon stood and said: I was observing that when Kudsha Berikh Hu desired to create Adam, all the supernal and lower realms trembled (רַבִּי שִׁמְעוֹן קָם וְאָמַר: מִסְתַּכֵּל הֲוֵינָא, דְּכַד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי אָדָם, אִזְדַּעְזְעוּ כָּל עִלָּאִין וְתַתָּאִין). And the sixth day ascended in its level until the supernal desire arose and the stream of all lights shone (וְיוֹמָא שְׁתִיתָאָה הֲוָה סָלִיק בְּדַרְגוֹי, עַד דְּסָלְקָא רְעוּתָא עִלָּאָה, וְנָהִיר שֵׁירוּתָא דְּכָל נְהוֹרִין). And the eastern gate opened, for from there the light emerges (וּפְתַח תַּרְעָא דְּמִזְרָח, דְּהָא מִתַּמָּן נְהוֹרָא נָפִיק). And the South beheld the power of the light that descended from the beginning and strengthened in the East (וְדָרוֹם אַחֲמֵי תּוֹקְפֵי דִּנְהוֹרָא דְּיָרִית מֵרִישָׁא, וְאִתְתַּקַּף בְּמִזְרָח).

The East strengthened toward the North, and the North was awakened and spread forth and called with great might to the West to approach and unite with it (מִזְרָח אַתְקִיף לְצָפוֹן, וְצָפוֹן אִתְעַר וְאִתְפַּשַׁט, וְקָרֵי בְחָיִל סַגֵּי לְמַעֲרָב לְמִקְרַב וּלְאִשְׁתַּתָּפָא בַּהֲדֵיהּ). Then the West ascended in the North and bonded with it (כְּדֵין מַעֲרָב סַלְקָא בְּצָפוֹן, וְאִתְקַּשַּׁר בֵּיהּ). Afterward the South came and grasped the West (לְבָתַר דָּרוֹם אַתְיָא וְאָחִיד בְּמַעֲרָב). And the South and North circled it, those who encircle the boundaries of the Garden (וְסָחֲרִין לֵיהּ דָּרוֹם וְצָפוֹן, דְּאָזְלִין גִּדְרֵי גִנְתָּא).

Then the East approached the West and the West dwelled in joy and was desired more than all, and said: Let us make Adam in our image, after our likeness (כְּדֵין מִזְרָח קָרִיב בְּמַעֲרָב, וּמַעֲרָב שַׁרְיָא בְּחֶדְוָה, וּבָעָאת מִכֻּלְהוּ, וְאָמַר: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). That he should be in this likeness in four directions, above and below (דִּלְהוֵי כְּגַוְונָא דָא, בְּאַרְבַּע סִטְרִין וְעֵילָא וְתַתָּא). And the East joined with the West and brought him forth (וּמִזְרָח אִתְדָּבַּק בְּמַעֲרָב, וְאַפִּיק לֵיהּ). And about this we have learned: Adam came forth from the place of the Beit HaMikdash (וְעַל דָּא תָּנִינָן: אָדָם מֵאֲתַר דְּבֵית הַמִּקְדָּשׁ נָפַק). Again, Let us make Adam—Kudsha Berikh Hu said to these lower ones who came from the side of the supernal (תּוּ: נַעֲשֶׂה אָדָם, קוּדְשָׁא בְּרִיךְ הוּא אָמַר לְאִלֵּין תַּתָּאֵי דְּאֲתוּ מִסִּטְרָא דִּלְעֵילָא). The mystery of the name is this, that Adam arises (רָזָא דִּשְׁמָא דָא: דְּסָלִיק אָדָם).

Adam is from the concealed supernal mystery (אָדָם מֵרָזָא סְתִימָא עִלָּאָה). Adam, the mystery of the letters (אָדָם רָזָא דְּאַתְוָון). For Adam includes above and includes below (דְּהָא אָדָם כָּלִיל לְעֵילָא וְכָלִיל לְתַתָּא). Adam is one, above to above (אָדָם אֶחָד לְעֵילָא לְעֵילָא). Mem, the concealed from "increase the dominion" (Isaiah 9) (ם סְתִימָא דְּאִיהִי ם מִלְּםרְבֶּה הַמִּשְׂרָה). Dalet, the lower that is concealed in the West (ד׳ תַּתָּאָה דִּסְתִימָא בְּמַעֲרָב). And this is the generality of above and below (וְדָא כְּלָלָא דִּלְעֵילָא וְתַתָּא). It was rectified above and rectified below (אִתְתַּקַּן לְעֵילָא, אִתְתַּקַּן לְתַתָּא). These letters, when they descend below, all in completeness are found male and female (אִלֵין אַתְוָון כַּד נָחֲתָא לְתַתָּא, כֻּלְהוּ כְּחֲדָא בְּאַשְׁלָמוּתֵיהּ אִשְׁתְּכַח: דְּכַר וְנוּקְבָא). And the female is joined on his side, until sleep fell upon him and he slept (וְנוּקְבָא בְּסִטְרוֹי אִתְדַּבְּקַת, עַד דְּאַפִּיל עִלוּיֵהּ שִׁנְתָא וּדְמוּךְ). And he was placed below at the place of the Sanctuary (וְהֲוָה רָמֵי בְּאֲתַר דְּבֵי מַקְדְּשָׁא לְתַתָּא). And Kudsha Berikh Hu removed one from him and prepared her as is the custom of a bride, and brought her to him (וּנְסַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְתַקִּין לַהּ כְּמָה דִּמְתַקְנִין לְכַלָּה, וְאַעֲלָא לֵיהּ).

This is what is written: "And He took one of his sides and closed the flesh in its place" (הֲדָא הוּא דִכְתִיב: וַיִּקַּח אַחַת מִצַּלְעוֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה). "And He took one"—precisely (וַיִּקַּח אַחַת—דַּיְיקָא). In early books I found (וּבְסִפְרֵי קַדְמָאֵי אַשְׁכַּחְנָא) this was the primordial Lilith, who was with him and became pregnant by him, but was not a fitting help for him, as it is written: "But for Adam, a helper opposite him was not found" (דָּא לִילִית קַדְמִיתָא דְּהֲוַת עִמֵּיהּ, וְאִתְעַבְּרַת מִנֵּיהּ, וְלָא הֲוַת לְקִיבּוּלֵיהּ עֵזֶר, כְּמָה דִכְתִיב: וּלְאָדָם לֹא מָצָא עֵזֶר כְּנֶגְדּוֹ). What is "ezer"(helper)? A support (מַאי עֵזֶר סֶמֶךְ). Until that moment, as it is written: "It is not good for the man to be alone; I will make for him a helper opposite him" (עַד הַהִיא שַׁעֲתָא, דִכְתִיב: לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ, אֶעֱשֶׂה לוֹ עֵזֶר כְּנֶגְדּוֹ).

Come and see: Adam was the conclusion of all (תָּא חֲזֵי: אָדָם בַּתְרָאָה דְּכֹלָּא הֲוָה). Thus he appeared to enter a perfect world (הָכִי אִתְחַזֵּי לְמֵיתֵי עַל עָלְמָא שְׁלִים).