Daf 37b (דַּף ל״ז ע״ב)
Tosefta
Our Sages of blessed memory said (תּוֹסֶפְתָּא אֲמְרוּ רַבּוֹתֵינוּ ז״ל), at the moment when Kudsha Berikh Hu created Adam (בְּשַׁעְתָּא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם), He created him in the Garden of Eden (בְּרָא לֵיהּ בְּגִנְתָּא דְעֵדֶן), and He commanded him concerning seven commandments (וְצִוָּהוּ עַל שֶׁבַע מִצְוֹות). He sinned and was expelled from the Garden of Eden (חָב וְאִתְּגְּרַשׁ מִגִּנְתָּא דְעֵדֶן). And two heavenly angels, Azza and Aza’el, said before Kudsha Berikh Hu (וּתְרֵי מַלְאֲכֵי שְׁמַיָּא עַזָּא וַעֲזָאֵל אָמְרוּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא): If we had been on earth, we would have remained righteous (אִילּוּ הֲוִינָא אֲנַן בְּאַרְעָא הֲוִינָא זַכָּאִין). Kudsha Berikh Hu said to them (אָמַר לְהוּ קוּדְשָׁא בְּרִיךְ הוּא): Can you overcome the evil inclination? (וְכִי אַתּוּן יָכְלִין עַל יִצְּרָא בִּישָׁא). They said before Him: We can (אָמְרוּ קַמֵּיהּ יָכְלִין). Immediately, Kudsha Berikh Hu cast them down (מִיָּד אַפִּיל לוֹן קוּדְשָׁא בְּרִיךְ הוּא), as it is said: The Nephilim were on the earth (כְּמָא דְאַתְּ אָמֵר: הַנְּפִילִים הָיוּ בָּאָרֶץ) (Bereshit 6:4), and it is written: the mighty ones etc. (וּכְתִיב: הַגִּבּוֹרִים וְגו׳). And at the moment they descended to the earth (וּבְשַׁעֲתָּא דְּנָחֲתוּ לְאַרְעָא), the evil inclination entered into them (עָאל בְּהוּ יִצְּרָא בִישָׁא), as it is said: And they took for themselves wives, from all whom they chose (שֶׁנֶּאֱמַר: וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ) (Bereshit 6:2). They sinned and were uprooted from their sanctity (חָבוּ וְאִתְעֲקָרוּ מִקְדוּשָׁתַּיְיהוּ). [Until here is the Tosefta] (עַד כָּאן הַתּוֹסֶפְתָּא).
Come and see (תָּא חֲזֵי), all of them were planted, sealed, subtle impressions in one place (כֻּלְהוֹן נְטִיעָן הֲווּ סְתִימִין רְשִׁימִין דַּקִּיקִין בְּאַתְרָא חָד). Afterwards Kudsha Berikh Hu uprooted them and planted them in another place, and they endured (לְבָתַר עֲקָרָן קוּדְשָׁא בְּרִיךְ הוּא וְאַשְׁתִּיל לוֹן בְּאֲתַר אָחֳרָא וְאִתְקַיָּימוּ). Rabbi Yissa asked: What is that which is written: This is the book of the generations of Adam, on the day Elohim created Adam, in the likeness of Elohim He made him. Male and female He created them and blessed them (רַבִּי יֵיסָא שָׁאַל, מַאי דִּכְתִיב: זֶה סֵפֶר תּוֹלְדוֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים (עָשָׂה אוֹתָם, זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אוֹתָם (Bereshit 5:1–2)? Rabbi Abba said to him: It is a supernal mystery (אָמַר לֵיהּ רַבִּי אַבָּא, רָזָא עִלָּאָה הוּא). We have learned: Three books are opened on Rosh haShanah (תָּנִינָן, תְּלַת סִפְרִין פְּתִיחָן בְּרֹאשׁ הַשָּׁנָה), one for the completely righteous, etc. (חַד דְּצַדִּיקִים גְּמוּרִים וְכוּ׳).
A supernal book - for from it everything issues (סֵפֶר עִלָּאָה דְּהָא מִנֵּיהּ נָפַק כֹּלָּא). From it the writing emerges (נָפִיק מִנֵּיהּ כְּתִיבָה). The middle book, a compendium of above and below (סֵפֶר אֶמְצָעִיתָא כְּלָלָא דְּעֵילָא וְתַתָּא), some say reading: a book that is the totality of above and below and grasps all sides of the mystery (ס״א: סֵפֶר דְּאִיהוּ כְּלָלָא דְּעֵילָא וּתַתָּא וְאַחֵיד לְכָל סְטַרִין רָזָא), as found in two manuscript books (כְּפִי זֶה הַתִּקּוּן נִמְצָא בִּשְׁנֵי סִפְרֵי הַיָּד). And it grasps all sides of the mystery of Adam Kadma’ah (וְאַחֵיד לְכָל סְטַרִין רָזָא דְּאָדָם קַדְמָאָה). The third book is called the Torah (סֵפֶר תְּלִיתָאָה דְּאִקְרֵי (נ״א: וְאִקְרֵי) תּוֹרָה), namely the Written Torah, which is Adam Kadma’ah (דְּתוֹרָה שֶׁבִּכְתָב אָדָם קַדְמָאָה). The book called generations of Adam (סֵפֶר דְּאִקְרֵי תּוֹלְדוֹת אָדָם), this is the book of completely righteous ones (וְדָא אִיהוּ דְּצַדִּיקִים גְּמוּרִים). This is what is written: This is the book of the generations of Adam (הֲדָא הוּא דִּכְתִיב: זֶה סֵפֶר תּוֹלְדוֹת אָדָם) (Bereshit 5:1). This is the tzaddik, certainly, who produces generations (דָּא צַדִּיק וַדַּאי דְּעֲבִיד תּוֹלְדוֹת).
On the day Elohim created Adam, in the likeness of Elohim (בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים). For then everything was rectified above and below (דְּהָא וַדַּאי, כְּדֵין אִתְתַּקַּן כֹּלָּא לְעֵילָא וּלְתַתָּא), and they endured in a single pattern (וְאִתְקַיָּימוּ בְּדוּגְמָא חָדָא). Male and female He created them - altogether as one was included in one (זָכָר וּנְקֵבָה בְּרָאָם, סְתָם חָד אִתְכְּלִיל בְּחָד).
In a Mishnah it is written - Another matter, etc. (מַתְנִיתִין - ד״א וְכוּ׳), A tower of strength is the Name of Hashem; into it the tzaddik runs and is exalted (כְּתִיב: מִגְדַּל עֹז שֵׁם יְיָ, בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב) (Mishlei 18:10). This is the book of the generations of Adam, who runs in that tower (דָּא הוּא סֵפֶר תּוֹלְדוֹת אָדָם, דְּרָהִיט בְּהַהוּא מִגְדַּל).
What is this tower’s function? (הַאי מִגְדַּל, מַאי עֲבִידְתֵּיהּ) Rather, this is the Tower of David (אֶלָּא, דָּא הוּא מִגְדַּל דָּוִד), and this is the Tower of Strength, the Name of Hashem (וְדָא הוּא מִגְדַּל עֹז שֵׁם יְיָ). And all is one (וְכֹלָּא חָד). Here it is known to the sons of faith that this is certainly the book of the generations (הָכָא יְדִיעָא לִבְנֵי מְהֵימְנוּתָא, דָּא הוּא וַדַּאי סֵפֶר תּוֹלְדוֹת). (There are those who do not include this reading) (אִית דְּלָא גַּרְסִי), Adam - to the sons of faith, its secret: a tower of strength is the Name of Hashem, into it the tzaddik runs and is exalted - Hashem, the tzaddik (אָדָם לִבְנֵי מְהֵימְנוּתָא, סוֹדוֹ: מִגְדַּל עֹז שֵׁם יְיָ, בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב - יְהוָ״ה צַדִּיק). Adam, to the sons of faith (אָדָם לִבְנֵי מְהֵימְנוּתָא).p1-48
Rabbi Abba said (וְאָמַר רַבִּי אַבָּא - לְקַמָּן נ״ה ב׳), this book, certainly, descended to Adam haRishon (סֵפֶר וַדַּאי נָחֵית לֵיהּ לְאָדָם הָרִאשׁוֹן), and through it he knew supernal wisdom (וּבֵיהּ הֲוָה יָדַע חָכְמְתָא עִלָּאָה). And this book came into the hands of the children of Elohim, sages of the generation (וְסִפְרָא דָא מָטָא לִבְנֵי אֱלֹהִין חַכִּימֵי דָרָא). And whoever is worthy to look into it (וּמַאן דְּזָכֵי לְאַשְׁגָּחָא בֵּיהּ), knows in it supernal wisdom (יָדַע בֵּיהּ חָכְמָה עִלָּאָה), and they gaze into it and know from it (וּמַשְׁגִּיחִין בֵּיהּ וְיָדְעִין בֵּיהּ). And this book descended to the Masters of Secrets (וְסִפְרָא דָא נָחִית לֵיהּ מָארֵי דְרָזִין), and three emissaries were appointed before it (וּתְלַת שְׁלִיחִין מְמַנָּן קַמֵּיהּ). And at the time that Adam left the Garden of Eden (וּבְשַׁעֲתָא דְּנָפַק אָדָם מִגִּנְתָּא דְעֵדֶן), he held on to that book (אָחִיד בְּהַהוּא סִפְרָא). When he left, it flew from him to the gate (כַּד נָפִיק, טָאָס מִנֵּיהּ לְתַרְעָא). He prayed and wept before his Master (צַלֵּי וּבָכֵי קַמֵּי מָארֵיהּ), and they returned it to him as before (וְאַתִּיבוּ לֵיהּ כְּמִלְּקַדְּמִין), so that wisdom would not be forgotten from the children of men (בְּגִין דְּלָא תִּתְנְשֵׁי חָכְמְתָא מִבְּנֵי נְשָׁא), and that they might labor to know their Master (וְיִשְׁתַּדְּלוּן לְמִנְדַּע לְמָארֵיהוֹן). And so we have learned (וְכֵן תָּנִינָן), there was a book belonging to Enoch (סֵפֶר הֲוָה לֵיהּ לְחָנוֹךְ). And this book was from the place of the Book of the Generations of Adam (וְדָא סֵפֶר מֵאֲתַר דְּסִפְרָא דְּתוֹלְדוֹת אָדָם הֲוָה). And this is the secret of wisdom (וְדָא הוּא רָזָא דְּחָכְמְתָא). For from the earth he was removed - as it is written (דְּהָא מֵאַרְעָא אִתְנְטִיל, הֲדָא הוּא דִכְתִיב): And he was no more, for Elohim took him (וְאֵינֶנּוּ כִּי לָקַח אוֹתוֹ אֱלֹהִים) (Bereshit 5:24). And he is the lad (Na’ar) (וְהוּא הַנַּעַר), as it is written (כְּדִכְתִיב): Train the youth according to his way (חֲנֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ) (Mishlei 22:6). And all the supernal treasuries were handed over into his hands (וְכָל גִּנְזֵי עִלָּאֵי אִתְמַסְרָן בִּידֵיהּ). And he gives over, delivers, and performs mission (וְדָא מְסִיר וְיָהִיב וְעָבִיד שְׁלִיחוּתָא). And a thousand keys were handed over to him (וְאֶלֶף מַפְתְּחָן אִתְמַסְרָן בִּידֵיהּ - לְקַמָּן נ״ו). And one hundred blessings he would take every day (וּמֵאָה בִּרְכָּאן נָטִיל בְּכָל יוֹמָא), and he would bind bindings to his Master (וְקָשִׁיר קְשִׁירִין לְמָארֵיהּ). From the world Kudsha Berikh Hu took him for His service (מֵעָלְמָא נָטִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְשִׁמּוּשֵׁיהּ), as it is written: For Elohim took him (הֲדָא הוּא דִכְתִיב: כִּי לָקַח אוֹתוֹ אֱלֹהִים). And from this came the book that is called the Book of Enoch (וּמִן דָּא אִתְמָסַר סִפְרָא דְּאִקְרֵי סִפְרָא דְּחֲנוֹךְ). At the time that Kudsha Berikh Hu took him, He showed him all the supernal treasuries (בְּשַׁעֲתָא דַּאֲחִיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא אַחֲמֵי לֵיהּ כָּל גִּנְזֵי עִלָּאֵי). He showed him the Tree of Life in the center of the Garden (אַחֲמֵי לֵיהּ אִילָנָא דְחַיֵּי בְּגוֹ מְצִיעוּת גִּנְתָּא), and its leaves and its branches (וְטַרְפּוֹי וְעַנְפּוֹי). And all of it we saw in his book (וְכֹלָא חָמֵינָן בְּסִפְרֵיהּ). Blessed are the supernal pious ones to whom supernal wisdom was revealed (זַכָּאִין אִנּוּן חֲסִידֵי עִלָּאִין דְּחָכְמְתָא עִלָּאָה אִתְגְּלִי לְהוּ), and it shall not be forgotten from them forever (וְלָא אִתְנְשֵׁי מִנַּיְיהוּ לְעָלְמִין), as it is said: The secret of Hashem is with those who fear Him, and His covenant to inform them (כְּמָא דְאַתְּ אָמֵר: סוֹד יְיָ לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם) (Tehillim 25:14). And Hashem said, My spirit shall not abide in man forever, for he is flesh, etc. (וַיֹּאמֶר יְיָ לֹא יָדוֹן רוּחִי בָּאָדָם לְעוֹלָם בְּשַׁגָּם הוּא בָּשָׂר וְגו׳) (Bereshit 6:3). [Missing] (חָסֵר).
Rabbi Aḥa said, at that time, that river which flows and issues forth (רַבִּי אַחָא אָמַר, בְּהַהוּא זִמְנָא הֲוָה הַהוּא נַהֲרָא דְּנָגִיד וְנָפִיק), brought forth a supernal spirit from the Tree of Life (אַפִּיק רוּחָא עִלָּאָה מֵאִילָנָא דְחַיֵּי), and it poured into the tree (וַאֲרִיק בְּאִילָנָא), [some say: into the tree in which death resides] (דְּשַׁרְיָא בֵיהּ מוֹתָא), [some say: from the tree of death] (מֵאִילָנָא דְּמוֹתָא), and spirits were drawn into the innards of human beings for many days [some say: times] (וְאִתְמַשְׁכָּן רוּחִין בְּגַוַויְיהוּ דִּבְנֵי נְשָׁא יוֹמִין - זמנין - סַגִּיאִין). Until the wicked ones ascended and prepared themselves at the entrance (עַד דְּסָלְקוּ בִּישִׁין וְאִתְעַתְּדוּ לַפֶּתַח). Then the supernal spirit departed from that tree at the time when souls blossomed in men (כְּדֵין אִסְתַּלַּק רוּחָא עִלָּאָה מֵהַהוּא אִילָנָא בְּשַׁעֲתָא דִּפְרַח נִשְׁמְתִין בִּבְנֵי נְשָׁא). This is what is written: My spirit shall not abide in man forever (הֲדָא הוּא דִכְתִיב: לֹא יָדוֹן רוּחִי בָּאָדָם לְעוֹלָם) (Bereshit 6:3). To give to the world at the time when souls blossom in men (לְמֵיהַב לְעוֹלָם בְּשַׁעֲתָא דְּפָרְחוּ נִשְׁמְתִין בִּבְנֵי נְשָׁא).
For he is flesh (beshaggam) (בְּשַׁגָּם הוּא בָּשָׂר). Rabbi El'azar said - [Some say: from the school of Rabbi El'azar it was taught] (רַבִּי אֶלְעָזָר אָמַר (דְּבֵי רַבִּי אֶלְעָזָר אֲמְרֵי), For he is flesh (beshaggam) - this is Moshe (בְּשַׁגָּם דָּא מֹשֶׁה). For he illumines the moon (דְּאִיהוּ נָהִיר לְסִיהֲרָא). And by this power, mankind exists in the world many days [some say: times] (וּמֵחֵילָא דָא קַיָּימִין בְּנֵי נְשָׁא בְּעָלְמָא יוֹמִין - זמנין - סַגִּיאִין). And their days were one hundred and twenty years (וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה). It hinted to Moshe, through whom Torah was given (רָמַז לְמֹשֶׁה דְּעַל יְדֵיהּ תּוֹרָה אִתְיְהִיבַת). And then life was cast [Some say: thrown] to mankind from that Tree of Life (וּכְדֵין יָרִיק - ס״א: זָרִיק (חַיִּין לִבְנֵי נָשָׁא מֵהַהוּא אִילָנָא דְּחַיִּין). And so it was (וְכָךְ הֲוָה). If not that Yisrael sinned - this is what is written (אִלְמָלֵא דְּחָבוּ יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב): Engraved upon the tablets (חָרוּת עַל הַלֻּחוֹת) (Shemot 32:16), meaning freedom from the Angel of Death (חֵרוּת מִמַּלְאַךְ הַמָּוֶת). For the Tree of Life was drawing down below (דְּהָא אִילָנָא דְּחַיֵּי הֲוָה מָשִׁיךְ לְתַתָּא).
Notes
Sulam: Mem-Bet-Shin, Ayin-Vav-Yod, Mem-Yod-Tzadi, etc. (מב״ש עו״י מי״ץ וכו׳). It is a combination of thirty-six letters in twelve houses, in each house three letters (הוּא צֵירוּף בֶּן ל״ו אוֹתִיּוֹת בְּי״ב בָּתִּים שֶׁבְּכָל בַּיִת ג׳ אוֹתִיּוֹת), and they emerge from the verse “A tower of strength is the name of Hashem; into it the righteous runs and is exalted, Havayah, righteous” (וְהֵם יוֹצְאִים מֵהַכָּתוּב מִגְדַּל עֹז שֵׁם ה׳ בּוֹ יָרוּץ צַדִּיק וְנִשְׂגָּב הֲוָיָה צַדִּיק). In the first column along its length you will find in the initial letters four letters “migdal” (בַּטּוּר הָא׳ לְאָרְכּוֹ תִּמְצָא בְּרָאשֵׁי תֵבוֹת ד׳ אוֹתִיּוֹת מִגְדַּל). In the second column along its length you will find in the initial letters four letters which are the letters of “oz” and the letter shin from “shem” (בַּטּוּר הַב׳ לְאָרְכּוֹ תִּמְצָא בְּרָאשֵׁי תֵבוֹת ד׳ אוֹתִיּוֹת שֶׁהֵם אוֹתִיּוֹת עֹז וְאוֹת שׁ׳ מִן שֵׁם). In the third column along its length you will find in the initial letters four letters which are the Mem from “shem” and the letters Yod-Heh-Vav from Havayah (בַּטּוּר הַג׳ לְאָרְכּוֹ תִּמְצָא בְּרָאשֵׁי תֵבוֹת ד׳ אוֹתִיּוֹת שֶׁהֵם מ׳ מִן שֵׁם וְאוֹתִיּוֹת יה״ו מִן הֲוָיָה), and the lower Heh of this Havayah you will find in the last letter of the final letters of the first column along its length, namely in the name Lamed-Qof-Heh (וְה׳ תַּתָּאָה שֶׁל הֲוָיָה זוֹ תִּמְצָא בָּאוֹת הָאַחֲרוֹנָה בְּסוֹפֵי תֵבוֹת שֶׁל טוּר הָא׳ לְאָרְכּוֹ דְּהַיְינוּ בַּשֵּׁם לק״ה). And the words “into it runs the righteous” you will find in the middle letters of the houses in the columns across their width (וְהַמִּלּוֹת בּוֹ יָרוּץ צַדִּיק תִּמְצָא בָּאוֹתִיּוֹת הָאֶמְצָעוֹת שֶׁל הַבָּתִּים בַּטּוּרִים לְרָחְבָּם). In the first column across its width you will find three letters “bo” and the Yod from “yarutz” (בַּטּוּר הָא׳ לְרָחְבּוֹ תִּמְצָא ג׳ אוֹתִיּוֹת בּוֹ י׳ מִן יָרוּץ). In the second column across its width you will find Resh-Vav-Tzadi from “yarutz” (בַּטּוּר הַב׳ לְרָחְבּוֹ תִּמְצָא רו״צ מִן יָרוּץ). In the third column you will find Tzadi from “tzaddik” (בַּטּוּר הַג׳ תִּמְצָא צד״י מִן צַדִּיק). And the Qof from “tzaddik” you will find in the name Lamed-Qof-Heh in the last row across its width (וְק׳ מִן צַדִּיק תִּמְצָא בַּשֵּׁם לק״ה שֶׁבַּטּוּר הָאַחֲרוֹן לְרָחְבּוֹ), and in the name Shin-Vav-Heh there is the Vav of “venisgav” (וּבַשֵּׁם שׁו״ה יֵשׁ ו׳ שֶׁל וְנִשְׂגָּב). And in the name Vav-Nun-Qof in the last column there is the Nun of “venisgav” (וּבַשֵּׁם ונ״ק שֶׁבַּטּוּר הָאַחֲרוֹן יֵשׁ נ׳ שֶׁל וְנִשְׂגָּב). And in the final letters of the first column along its length you will find the letters Shin-Gimel-Bet of “venisgav” (וּבְסוֹפֵי תֵבוֹת שֶׁל טוּר הָא׳ לְאָרְכּוֹ תִּמְצָא אוֹתִיּוֹת שׁג״ב שֶׁל וְנִשְׂגָּב). And the names Havayah, righteous, you will find in the final letters of the middle column and the third column along their length (וְהַשֵּׁמוֹת הֲוָיָה צַדִּיק תִּמְצָא בְּסוֹפֵי תֵבוֹת שֶׁל הַטּוּר הָאֶמְצָעִי וְהַטּוּר הַג׳ לְאָרְכָּם).
Ketem Paz on Zohar 37b: Rather, this is the Tower of David, the attribute of David (אֶלָּא דָּא הוּא מִגְדַּל דָּוִד מִדָּתוֹ שֶׁל דָּוִד), and this is “a tower of strength” (וְדָא הוּא מִגְדַּל עֹז), for it is called the Name Havayah, which is not read as it is written, but only as Alef-Dalet-Nun-Yod, Adonai (כִּי הִיא נִקְרֵאת שֵׁם י״הוה שֶׁאֵינוֹ נִקְרָא כִּכְתָבוֹ כִּי אִם בְּאָלֶ״ף דָּלֶ״ת נוּ״ן יוֹ״ד אֲדֹנָי), for Havayah is written and not read (כִּי י״הוה נִכְתָּב וְלֹא נִקְרָא). And each—the tower and the one who runs in it, who is the righteous (וְכָל אֶחָד הַמִּגְדָּל וְהָרָץ בּוֹ שֶׁהוּא הַצַּדִּיק)—and toward this tower the generation of the dispersion directed themselves to uproot it from its Yesod (וְאֶל זֶה הַמִּגְדָּל כִּוְּנוּ דּוֹר הַפַּלָּגָה לַעֲקוֹר אוֹתוֹ מִיְסוֹדוֹ), as it is written “Come, let us build for ourselves a city and a tower” (שֶׁכֵּן כְּתִיב הָבָה נִבְנֶה לָּנוּ עִיר וּמִגְדָּל), and they wished to separate Aluf (Chief) (וְרָצוּ לְהַפְרִיד אַלּוּף). And in this tower the righteous runs (וּבַמִּגְדָּל הַזֶּה יָרוּץ הַצַּדִּיק), for he is the generations of the supernal Adam (כִּי הוּא תּוֹלְדוֹת אָדָם הָעֶלְיוֹן), and always his aim is to bestow into this tower, the Tower of David (וְתָמִיד מְגַמָּתוֹ לְהַשְׁפִּיעַ בַּמִּגְדָּל הַזֶּה מִגְדַּל דָּוִד). And likewise “bo yarutz” (“into it he runs”) equals in numerical value Metatron (וְכֵן עוֹלֶה בּוֹ יָרוּץ מַטַּטְרוֹן), for in it runs the one whose name is like the name of his Master (כִּי בּוֹ יָרוּץ אוֹתוֹ שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ). And do not wonder that the tower is called Metatron (וְאַל תִּתְמַהּ עַל כִּי הַמִּגְדָּל נִקְרָא מַטַּטְרוֹן), for that power which dwells in it is called Shaddai (כִּי הַכֹּחַ הַהוּא הַשּׁוֹכֵן בּוֹ עַל שְׁמוֹ נִקְרָא שַׁדַּ״י), for so Metatron equals in numerical value (כִּי כֵּן עוֹלֶה מַטַּטְרוֹ״ן). And you will find that the final letters of the verse ל״ז מ״ה וְצ״ק״ב equal in numerical value Sandalfon (וְתִמְצָא כִּי סוֹפֵי תֵבוֹת הַכָּתוּב ל״ז מ״ה וְצ״ק״ב עוֹלֶה סַנְדַלְפוֹן), which is the secret of “and behold one wheel upon the earth” (הוּא סוֹד וְהִנֵּה אוֹפַן אֶחָד בָּאָרֶץ), and our Rabbis said this is Sandalfon (וְאָמְרוּ ז״ל זֶה סַנְדַלְפוֹן). And the combination that emerges from this verse divides into twelve combinations of three letters each (וְהַצֵּירוּף הַיּוֹצֵא מֵהַכָּתוּב הַזֶּה מִתְחַלֵּק לִי״ב צֵירוּפִים שֶׁל שָׁלֹשׁ שָׁלֹשׁ אוֹתִיּוֹת), and the number of the letters is thirty-six, with Havayah, Tzaddik added within it (וּמִסְפַּר הָאוֹתִיּוֹת ל״ו עִם י״הוה צַדִּיק הַנּוֹסָף בּוֹ), as you will see in its combination (כַּאֲשֶׁר תִּרְאֶה בְּצֵירוּפוֹ). And they are the Names of the Holy One, Blessed be He (וְהֵם שְׁמוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא), as the early ones received them (כַּאֲשֶׁר קִבְּלוּם הָרִאשׁוֹנִים), and it was known to them (וְהָיָה יָדוּעַ לָהֶם). And behold, here it is known to the sons of faith (וְהָא הָכָא יְדִיעָא לִבְנֵי מְהֵימְנוּתָא), for from here they will understand that man was created in image and likeness (דְּמִכָּאן יָבִינוּ שֶׁהָאָדָם נִבְרָא בְּצֶלֶם וּדְמוּת), and no evil thought or corrupted thought from the imaginations of the reckless erring ones will disturb them (וְלֹא יַטְרִידֵם שׁוּם רַעְיוֹן וּמַחֲשָׁבָה נִפְסֶדֶת מִדִּמְיוֹנוֹת הַפּוֹחֲזִים הַתּוֹעִים). Rather, they will understand in what manner this Torah speaks, which Moshe placed, in “Let us make man in Our image, in Our likeness” (אֶלָּא כִּי הֵם יָבִינוּ עַל אֵיזֶה צַד תְּדַבֵּר הַתּוֹרָה הַזֹּאת אֲשֶׁר שָׂם מֹשֶׁה בְּנַעֲשֶׂה אָדָם בְּצַלְמֵנוּ בִּדְמוּתֵנוּ). And therefore they are strong in faith and are called “sons of faith” (וְעַל כֵּן הֵם חֲזָקִים בֶּאֱמוּנָה וְנִקְרָאִים בְּנֵי מְהֵימְנוּתָא), for to them were revealed the secrets of the tower and the righteous who dwells and runs in it (כִּי לָהֶם נִגְלוּ סוֹדוֹת הַמִּגְדָּל וְהַצַּדִּיק הַשּׁוֹכֵן וְהָרָץ בּוֹ).