Daf 35b (דַּף ל״ה ע״ב)

And upon it are held other supernal plantings, and these are called the cedars of Lebanon (וּבֵיהּ אֲחִידָן נְטִיעִין אָחֳרָנִין עִלָּאִין וְאִנּוּן אִקְרוּן אַרְזֵי לְבָנוֹן). Who are the cedars of Lebanon? These are the six supernal days, the six days of Creation that we mentioned (מָאן אִנּוּן אַרְזֵי לְבָנוֹן אִנּוּן שִׁית יוֹמִין עִלָּאִין, שֵׁשֶׁת יְמֵי בְרֵאשִׁית דְּקָאֲמָרָן). The cedars of Lebanon which He planted (אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע)—plantings indeed, that were established afterward (נְטִיעוֹת וַדַּאי, דְּאִתְקַיְימוּ לְבָתַר). From here and onward Samekh—what is it? “And He closed the flesh in its place” (Bereshit 2) (מִכָּאן וּלְהָלְאָה סָמֶךְ מַאי הִיא וַיִּסְגּוֹר בָּשָׂר תַּחְתֶּנָּה). It was on his side, and this was on her side (בְּסִטְרוֹי הֲוָה, וְהֲוָה דָא בְּסִטְרוֹי דְדָא). Surely Kudsha Berikh Hu uprooted them and planted them in another place, and they were restored face-to-face for existence (וַדַּאי עֲקָרָן קוּדְשָׁא בְּרִיךְ הוּא, וְשָׁתִיל לוֹן בְּאֲתַר אָחֳרָא, וְאִתְהַדְּרוּ אַנְפִּין בְּאַנְפִּין לְקִיּוּמָא).

In this likeness, the worlds are supported; Kudsha Berikh Hu uprooted them and planted them in another place, and they were established in complete existence (כְּגַוְונָא דָא סְמִיכָן עָלְמִין. עֲקָרָן קוּדְשָׁא בְּרִיךְ הוּא, וְשָׁתִיל לוֹן בְּאֲתַר אָחֳרָא, וְאִתְקַיְּימוּ בְּקִיּוּמָא שְׁלִים). And Rabbi Abba said: From where do we know that Adam and Chavah were plantings? As it is written: “A shoot of My planting, the work of My hands, in which to glory” (Isaiah 60) (וְאָמַר רַבִּי אַבָּא: מְנָלָן דְּאָדָם וְחַוָּה נְטִיעִין הֲווּ דִּכְתִיב: נֵצֶר מַטָעַי, מַעֲשֵׂה יָדַי לְהִתְפָּאֵר). “The work of My hands”—precisely, for no other creatures strove in them (מַעֲשֵׂה יָדַי דַּיְיקָא, דְּלָא אִשְׁתַּדְּלוּ בְּהוֹן בִּרְיָין אָחֳרָנִין). And it is written: “In the day that you plant you will prosper” (Isaiah 17) (וּכְתִיב: בְּיוֹם נִטְעֵךְ תְּשַׂגְשֵׂגִי). That on the very day that they were planted in the world, they went astray (דִּבְהַהוּא יוֹמָא דְּאִתְנְטָעוּ בְּעָלְמָא, סָרְחוּ). We learned: the plantings were like grasshoppers’ horns, and their light was thin, and they did not shine (תְּנַן: הַנְּטִיעוֹת כְּקַרְנֵי חֲגָבִים הֲווּ, וּנְהוֹרָא דִּלְהוֹן דַּקִּיק, וְלָא הֲווּ נָהֲרִין). When they were planted and rectified, they multiplied in light and were called the cedars of Lebanon (כֵּיוָן דְּאִתְנְטָעוּ וְאִתְתַּקְּנוּ, אִתְרַבִּיאוּ בִּנְהוֹרָא, וְאִקְרוּן אַרְזֵי לְבָנוֹן). And Adam and Chavah, until they were planted, did not multiply in light and did not surely rise in fragrance (וְאָדָם וְחַוָּה, עַד דְּאִתְנְטָעוּ, לָא אִתְרַבִּיאוּ בִּנְהוֹרָא, וְלָא סְלִיקוּ רֵיחָא וַדַּאי). They were uprooted and transplanted and rectified as was fitting (אִתְעַקָּרוּ וְאִשְׁתִּילוּ, וְאִתְתָּקָנוּ כְּדְקָא יָאוֹת). “And Hashem Elohim commanded” (וַיְצַו יְיָ אֱלֹהִים). We have learned: there is no “command” except idolatry (הָא תָּנִינָן לֵית צַו אֶלָּא עֲבוֹדָה זָרָה). “Hashem”—this is the blessing of the Name (יְיָ—זוֹ בִּרְכַּת הַשֵּׁם). “Elohim”—these are the judges (אֱלֹהִים—אֵלּוּ הַדַּיָּינִין). “Upon the man”—this is bloodshed (עַל הָאָדָם—זוֹ שְׁפִיכֻת דָּמִים). “Saying”—this is forbidden sexual relations (לֵאמֹר—זוֹ גִּלּוּי עֲרָיוֹת). “Of every tree of the garden”—not theft (מִכָּל עֵץ הַגָּן—וְלֹא גֶּזֶל). “You may surely eat”—and not a limb from a living animal, and this is proper (אָכֹל תֹּאכֵל—וְלֹא אֵבָר מִן הַחַי, וְשַׁפִּיר). “Of every tree of the garden you may surely eat” (מִכָּל עֵץ הַגָּן אָכֹל תֹּאכֵל)—He permitted him to eat all in unification, for we see that Avraham ate, Yitzḥak and Ya'akov and all the prophets ate and lived (דְּשַׁרְיָא לֵיהּ כֹּלָּא דְּלֵיכְלִינְהוּ בְּיִחוּדָא. דְּהָא חֲזִינָן אַבְרָהָם אָכַל, יִצְחָק וְיַעֲקֹב, וְכָל נְּבִיאִים אֲכָלוּ וְחָיוּ).

But this tree is the tree of death, as it is written: “But of the tree of knowledge of good and evil, you shall not eat of it” (Bereshit 2) (אֲבָל אִילָנָא דָּא אִילָנָא דְמוֹתָא אִיהוּ, כְּמָה דִכְתִיב: וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ). Whoever takes from it alone dies, for the poison of death he takes, since it separates him from life (מָאן דְּנָטִיל לֵיהּ בִּלְחוֹדוֹי, מַיֵית. דְּהָא סַמָּא דְמוֹתָא נָטִיל, בְּגִין דְּאִיהוּ מַפְרִישׁ לֵיהּ מִן חַיִּין). Therefore it is written: “For on the day you eat of it, you shall surely die” (Bereshit 2), because he separates the plantings (וְעַל דָּא: כִּי בְיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת, בְּגִין דְּקָא פָּרִישׁ נְטִיעִין).

Rabbi Yehudah asked Rabbi Shimon: that which we learned—Adam haRishon was “drawing in his foreskin”—what is it (רַבִּי יְהוּדָה שַׁאִיל לְרַבִּי שִׁמְעוֹן, הָא דִּתְנִינָן אָדָם הָרִאשׁוֹן מוֹשֵׁךְ בְּעָרְלָתוֹ הֲוָה, מַאי הוּא)? He said to him: that he separated the holy covenant from its place and its divisions (אָמַר לֵיהּ דְּפָּרִישׁ בְּרִית קֹדֶשׁ מֵאַתְרֵיהּ וּמֵחוּלָקֵיהּ). Indeed, he was drawing in the foreskin (וַדַּאי מוֹשֵׁךְ בָּעָרְלָה הֲוָה). And he left the holy covenant and clung to the foreskin, and was enticed by the word of the serpent (וְשָׁבַק בְּרִית קֹדֶשׁ וְדָבַק בָּעָרְלָה וְאִתְפַּתֶּה בְּמִלָּה דְנָחָשׁ). And “from the fruit of the tree”—this is the woman (וּמִפְּרִי הָעֵץ דָּא אִתְּתָא). “You shall not eat of it,” because it is written: “Her feet go down to death; Sheol takes hold of her steps” (Proverbs 5) (לֹא תֹאכַל מִמֶּנּוּ בְּגִין דִּכְתִיב, רַגְלֶיהָ יוֹרְדוֹת מָוְת שְׁאוֹל צְעָדֶיהָ יִתְמוֹכוּ) (Proverbs 5). And in this it is called fruit, for in the other it is not called fruit (וּבְהַאי הֲוֵי פְּרִי, דְּהָא בְּאָחֳרָא לָא הֲוֵי פְּרִי). “For on the day you eat of it you shall surely die,” for this tree is the tree of death, as we have said, for it is written: “Her feet go down to death” (כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת, בְּגִין דָּא אִילָנָא דְמוֹתָא הֲוֵי כִּדְקָאֲמָרָן. דִּכְתִיב רַגְלֶיהָ יוֹרְדוֹת מָוֶת). (And the serpent was more cunning than any beast of the field) (וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה).

Rabbi Yose said: this tree that we mentioned was irrigated from above and increased, and rejoiced, as it is said: “And a river goes out of Eden to water the garden” (Bereshit 2) (רַבִּי יוֹסֵי אָמַר הַאי אִילָנָא דְקָא אֲמָרָן הֲוָה מִתְשָׁקֵי מִלְּעֵילָא וְאִתְרַבֵּי וְהֲוָה חָדֵי כְּמָא דְאַתְּ אָמֵר וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereshit 2). The garden—this is the woman (הַגָּן דָּא אִתְּתָא). And the river—this would enter into it and water it, and all was one (וְנָהָר דָּא הֲוָה עָיִיל בֵּיהּ וְאַשְׁקֵי לֵיהּ וְהֲוָה כֹּלָּא חָד). (And then “Hashem is One and His Name One”) (וְכֵדֵין יְיָ אֶחָד וּשְׁמוֹ אֶחָד). For from there and below, it is separation, as it is written: “And from there it was divided” (Bereshit 2) (דְּהָא מִתַּמָּן וּלְתַתָּא אִיהוּ פִּירוּדָא דִּכְתִיב וּמִשָּׁם יִפָּרֵד) (Bereshit 2). And “the serpent”—Rabbi Yitzḥak said: this is the evil inclination (וְהַנָּחָשׁ. רַבִּי יִצְחָק אָמַר דָּא יֵצֶר הָרָע). Rabbi Yehudah said: an actual serpent (רַבִּי יְהוּדָה אָמַר נָחָשׁ מַמָּשׁ). They came before Rabbi Shimon (אָתוּ לְקַמֵּיהּ דְרַבִּי שִׁמְעוֹן). He said to them: indeed, all is one; and Samael it was, who appeared upon the serpent and its image—for this serpent is the Satan, and all is one (אָמַר לוֹן וַדַּאי כֹּלָּא חַד. וְסמא״ל הֲוָה וְאִתְחַזֵּי עַל נָחָשׁ וְצוּלְמֵיהּ. דְּנָחָשׁ דָּא אִיהוּ שָׂטָן וְכֹלָּא חַד).

We learned: at that time Samael descended from heaven, riding upon this serpent and its form; all creatures saw and fled from him (תָּנִינָא בְּהַהִיא שַׁעֲתָא נָחַת סמא״ל מִן שְׁמַיָא רָכִיב עַל נָחָשׁ דָּא וְצוּלְמֵיהּ הֲווּ חָמָאן כָּל בִּרְיָין וְעָרְקָן מִנֵּיהּ). And he came to the woman with words and caused death to the world (וּמְטוֹ לְגַבֵּי אִתְּתָא בְּמִלִּין וּגְרִימוּ מוֹתָא לְעָלְמָא). Surely with wisdom Samael came to mislead the world and damaged the first tree that Kudsha Berikh Hu created in the world (וַדַּאי בְּחָכְמָה אַיְיתֵי סמא״ל לְוָוטִין עַל עָלְמָא וְחִבֵּל אִילָנָא קַדְמָאָה דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא). And this matter remained dependent upon Samael until there came another holy tree, which is Ya‘akov, and he took from him the blessings, so that Samael not be blessed above and Esav below (וּמִלָּה דָא הֲוֵי תָּלֵי עַל סמא״ל עַד דְּאֲתָא אִילָנָא אָחֳרָא קַדִּישָׁא דְּאִיהוּ יַעֲקֹב וּנְטַל מִנֵּיהּ בִּרְכָאן דְּלָא יִתְבָּרֵךְ סמא״ל לְעֵילָא וְעֵשָׂו לְתַתָּא). For Ya‘akov was the likeness of Adam haRishon, and the beauty of Ya‘akov was the beauty of Adam haRishon (דְּהָא יַעֲקֹב דּוּגְמָא דְּאָדָם הָרִאשׁוֹן הֲוָה, וְשׁוּפְרֵיהּ דְּיַעֲקֹב שׁוּפְרֵיהּ דְּאָדָם הָרִאשׁוֹן הֲוָה).

Therefore, just as Samael withheld the blessings from the first Tree (וְעַל דָּא כְּמָה דְּמָנַע סמא״ל בִּרְכָאן מֵאִילָנָא קַדְמָאָה), so too Ya‘akov—who is the Tree in the likeness of Adam (הָכִי נָמֵי מָנַע יַעֲקֹב דְּאִיהוּ אִילָנָא דּוּגְמָא דְאָדָם)—withheld from Samael the blessings from above and from below (מִסמא״ל בִּרְכָאן מִלְּעֵילָא וּמִתַּתָּא). And Ya‘akov took them all for himself (וְיַעֲקֹב דִּידֵיהּ נָטִיל בְּכֹלָּא). And because of this (וְעַל דָּא): “And a man wrestled with him” (וַיֵּאָבֶק אִישׁ עִמּוֹ) (Genesis 32:25).

It is written (כְּתִיב): “And the serpent was cunning” (וְהַנָּחָשׁ הָיָה עָרוּם) (Genesis 3:1)—this is the evil inclination (דָּא יֵצֶר הָרָע); this is the Angel of Death (דָּא מַלְאַךְ הַמָּוֶת). And because the serpent is the Angel of Death (וּבְגִין דְּנָחָשׁ אִיהוּ מַלְאַךְ הַמָּוֶת), he caused death to the entire world (גְּרַם מוֹתָא לְכָל עָלְמָא). And this is the secret of what is written (וְדָא הוּא רָזָא דִּכְתִיב): “The end of all flesh has come before Me” (קֵץ כָּל בָּשָׂר בָּא לְפָנַי) (Genesis 6:13). This is the end of all flesh (דָּא הוּא קִצָּא דְּכָל בִּשְׂרָא), who takes the Neshamah [Soul] from all flesh (דְּנָטִיל נִשְׁמְתָא לְכָל בִּשְׂרָא), and is called thus (וְאִקְרֵי הָכִי).

The soul of the male is from the male (נִשְׁמַת הַזָכָר, מִן הַזָכָר). And the soul of the female is from the female (וְנִשְׁמַת הַנְקֵבָה, מִן הַנְקֵבָה). And this is why the serpent went after Chavah (וְהַיְינוּ דְּקָא אֲזִיל נָחָשׁ בַּתְרָה דְחַוָּה). He said: since her soul is from the North, I will incite her quickly (אָמַר, הוֹאִיל וְנִשְׁמָתָה מִן הַצָּפוֹן אֲסִיתֵנָה מְהֵרָה). And what was the incitement? Because he came upon her (וּמָאי הַסָתָה הֲוָה, מִשׁוּם דְּבָּא עָלֵיהּ). The students asked: how was the deed (שָׁאֲלוּ תַּלְמִידוֹי, עוֹבָדָא הֵיכִי הֲוָה)? He said to them: the wicked Samael banded with all the heavenly hosts against his Master (אָמַר לָהֶם, סמ״אל הָרָשָׁע קַשָׁר עִם כָּל צְבָאוֹת מַעְלָה עַל רַבּוֹ), because Kudsha Berikh Hu said: “And have dominion over the fish of the sea and over the bird of the heavens” (מִשׁוּם דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא, וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם).

He said: how can I cause him to sin and expel him from before Him (אָמַר, הֵיאָךְ אוּכַל לְהַחְטִיאוֹ וּלְגָרְשׁוֹ מִלְפָנָיו)? He went down with all his forces and sought on earth a companion like himself—and who was it? The serpent; and it had the form of a camel (יָרַד עִם כָּל חַיָּילוֹתָיו וּבִיקֵשׁ לוֹ בָּאָרֶץ חָבֵר כְּמוֹתוֹ וּמַנוּ נָחָשׁ, וְהָיָה לוֹ דְּמוּת גָמָל). He rode upon it and came to the woman (רָכַב עָלָיו וּבָא לוֹ אֵצֶל הַאִשָּׁה). He said to her: indeed, has Elohim said, you shall not eat of any tree of the garden (אָמַר לָהּ, אַף כִּי אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכָּל עֵץ הַגָּן)? He said: I will request more and add, so that she will subtract (אָמַר אֲבָקֵשׁ יוֹתֵר וְאוֹסִיף, כְּדֵי שֶׁתִגְרָע הִיא). She said: we were only restrained from the tree of knowledge that is in the midst of the garden; Elohim said, you shall not eat from it and you shall not touch it lest you die (אָמְרָה, לֹא מֵנַעֲנוּ אֶלָּא מֵעֵץ הַדַּעַת אֲשֶׁר בְּתוֹךְ הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִּגְעוּ בּוֹ פֶּן תְּמוּתוּן). “And she added two things” (וְהוֹסִיפָה ב׳ דְּבָרִים), she said: “from the fruit of the tree that is in the midst of the garden, God said: you shall not eat” (אָמְרָה מִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ), but it was not said to her except “from the Tree of Knowledge” (וְלֹא נֶאֱמַר לָהּ אֶלָּא מֵעֵץ הַדַּעַת), and she said: “and you shall not touch, lest you die” (וְאָמְרָה לֹא תִּגְעוּ פֶּן תְּמוּתוּן).

What did the wicked Samael do (מָה עָשָׂה סמ״אל הָרָשָׁע), he went and touched the tree (הָלַךְ וְנָגַע בְּאִילָן), and the tree cried out and said (וַהֲוָה הַאִילָן צוֹוֵחַ וְאֹמֵר): “let not the foot of pride come upon me” (אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה), “and let not the hand of the wicked move me” (וְיָד רְשָׁעִים אַל תְּנִידֵנִי), do not touch me (אַל תִּגַּע בִּי), as it is said (שֶׁנֶּאֱמַר): “and the hand of the wicked shall not move me” (וְיָד רְשָׁעִים אַל תְּנִידֵנִי) (Psalms 36). He went and said to the woman: behold, I touched the tree and did not die—so you too, touch the tree and you will not die (הָלַךְ וְאָמַר לְאִשָּׁה, הֲרֵי נָגַעְתִּי בְּאִילָן וְלָא מָתִּי, אַף אַתְּ תִּגְעִי בְּאִילָן וְלֹא תָּמוּתִי). The woman went and touched the tree (הֲלְכָה הָאִשָּׁה וְנָגְעָה בְּאִילָן), and she saw the Angel of Death coming toward her (וְרָאֲתָה מַלְאַךְ הַמָּוֶת בָּא כְּנֶגְדָה), she said: perhaps now I will die (אָמְרָה אוּלַי עַכְשָׁיו אֲנִי מֵתָה), and the Holy One Blessed Be He will make for him another woman and give her to Adam (וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לוֹ אִשָּׁה אַחֶרֶת וְנוֹתְנָה לְאָדָם), behold I will cause him to eat with me (הֲרֵינִי גוֹרֶמֶת לוֹ שֶׁיֹּאכַל עִמִּי)—if we die, we will both die (אִם נָמוּת נָמוּת שְׁנֵינוּ), and if we live, we will both live (וְאִם נִחְיֶּה נִחְיֶּה שְׁנֵינוּ). “And she took from its fruit and gave also to her husband” (וְלַקְחָה מִפִּרְיוֹ וְנָתְּנָה גַּם לְבַעְלָה), their eyes were opened (נִתְפָּקְחוּ עֵינֵי שְׁנֵיהֶם), and his teeth were dulled (וְקָהוּ שִׁנָּיו).

He said to her: what is this that you have fed me, that my teeth are dulled (אָמַר לָהּ מַהוּ זֶה שֶׁהֶאֱכַלְתָּנִי שֶׁקָהוּ שִׁינָי), so too the teeth of all creatures will be dulled (כָּךְ קָהוּ שִׁינֵי כָּל הַבְּרִיוֹת). He sat in judgment of truth, as it is said: “You sat upon the throne, judging righteousness” (Psalms 9) (יָשַׁב לוֹ בְּדִין אֱמֶת שֶׁנֶּאֱמַר יָשַׁבְתָּ לְכִּסֵא שׁוֹפֵט צֶדֶק) (Psalms 9). He called to Adam and said to him: why did you flee from before Me (קָרָא לְאָדָם וְאָמַר לוֹ, לָמָה בָּרַחְתָּ מִפָּנַי)? He said to Him (אָמַר לוֹ): “Your voice I heard in the garden (אֶת קוֹלֶךָ שָׁמַעְתִּי בַּגָּן), and my bones trembled (וְרָעַדוּ עַצְמוֹתָי), and I was afraid (וָאִירָא), for I am naked and I hid” (כִּי עֵירוֹם אָנֹכִי וָאֵחָבֵא). “For I am naked—from my deed” (כִּי עֵירוֹם אָנֹכִי מִפֹּעֲלִי), “for I am naked—from my commandment” (כִּי עֵירוֹם אָנֹכִי מִצִוּוּיִּי), “for I am naked—from my actions, and I hid” (כִּי עֵירוֹם אָנֹכִי מִמַּעֲשָׂי וָאֵחָבֵא). What was Adam’s garment? A skin of nail, and it was stripped from him; he saw himself naked, as it is said: “Who told you that you are naked?” (Bereshit 3) (מָה הָיָה לְבוּשׁוֹ שֶׁל אָדָם עוֹר שֶׁל צִפּוֹרֶן, וְהִפְשִׁיטוֹ מֵעָלָיו. רָאָה עַצְמוֹ עֵרוֹם, שֶׁנְּאֱמַר מִי הִגִּיד לְךָ כִּי עֵירוֹם אַתָּה) (Bereshit 3). Adam said before the Holy One Blessed Be He (אָמַר אָדָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא): “Master of the world (רִבּוֹנוֹ שֶׁל עוֹלָם), when I was alone, perhaps I sinned against You (כְּשֶׁהָיִיתִי לְבַדִּי שֶׁמָּא חֲטָאתִי לְךָ), rather the woman whom You gave to be with me, she led me astray from Your words (אֶלָּא הָאִשָּׁה שֶׁהֵבֶאתָּ לִּי הִיא הֵדִיחָה אוֹתִי מִדְּבָרֶיךָ), as it is said (שֶׁנֶּאֱמַר): ‘the woman whom You gave to be with me, she gave me from the tree’” (הָאִשָּׁה אֲשֶׁר נָתָּתָּ עִמָּדִי הִיא נָתְּנָה לִּי מִן הָעֵץ). (Bereshit 3).

The Holy One blessed be He said to her: is it not enough that you sinned, but that you caused Adam to sin (אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא דָּיֵּיךְ שֶׁחַטָּאת אֶלָּא שֶׁהֶחֶטֵאת לְאָדָם)? She said before Him: Master of the universe, the serpent deceived me to sin before You (אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, הַנָּחָשׁ הִשִׁיאַנִי לַחֲטוֹא לְפָנֶיךָ). He brought the three of them and decreed upon them decrees of judgment, nine curses and death (הֵבִיא שְׁלָשְׁתָּן וְגָזַר עֲלֵיהֶן גְּזֵרוֹת דִּין ט׳ קְלָלוֹת וּמָוֶת), and He cast down Samael and his company from the place of their holiness, from the heavens (וְהִפִּיל סמ״אל וְאֶת הַכַּת שֶׁלּוֹ מִמָּקוֹם קְדוּשָׁתָן מִן הַשָּׁמַיִם), and He cut off the legs of the serpent and cursed him more than every beast and more than every animal (וְקִצֵּץ רַגְלָיו שֶׁל נָחָשׁ וְאִירְרוֹ מִכֹּל חַיָּה וּמִכָּל בְּהֵמָה), and He commanded concerning him that he should shed his skin after seven years (וּפָקַד עָלָיו שֶׁיִּהְיֶה מָפְשִׁיט אֶת עוֹרוֹ אַחַר שֶׁבַע שָׁנִים), thus far (ע״כ).