Daf 53b (דַּף נ״ג ע״ב)

Come and see (תָּא חֲזֵי), in this manner, once Adam sinned (כְּגַוְונָא דָא כֵּיוָן דְּחָב אָדָם), Kudsha Berikh Hu took from him those adorned letters of radiant supernal crowns with which Kudsha Berikh Hu had adorned him (נָטַל קוּדְשָׁא בְּרִיךְ הוּא מִנֵּיהּ אִנּוּן זַיְינֵי אַתְוָון נְהִירִין קַדִּישִׁין דְּאַעְטַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). Then they were afraid, and they knew that they had been stripped of them (וּכְדֵין דָּחֲלוּ וְיָדְעוּ דְּהָא אִתְפַּשְׁטוּ מִנַּיְיהוּ); this is what is written: “And they knew that they were naked” (הֲדָא הוּא דִּכְתִיב: וַיֵּדְעוּ כִּי עֵירֻמִּים הֵם). Originally they were clothed with those radiant crowns of honor, more precious than all (בְּקַדְמִיתָא הֲווּ מִתְלַבְּשָׁן בְּאִנּוּן כִּתְרֵי יְקָר מְזַיְינִין דְּאִנּוּן חֵירוּ מִכֹּלָּא). Once they sinned, they were stripped of them (כֵּיוָן דְּחָבוּ - אִתְפַּשְׁטוּ מִנַּיְיהוּ), and then they knew that death called to them (וּכְדֵין יָדַע דְּהָא מוֹתָא קָרֵי לוֹן), and they knew they had been stripped of the glory of all (וְיָדְעוּ דְּאִתְפְּשִׁיטוּ מֵחֵירוּ דְּכֹלָּא), and they brought death upon themselves and upon all the world (וְגָרְמוּ מוֹתָא לוֹן וּלְכָל עָלְמָא).

“And they sewed fig leaves together” - behold (וַיִּתְפְּרוּ עֲלֵה תְּאֵנָה - הָא), [Bereshit 3:7]; and we have established that they taught all forms of sorcery and enchantments, and seized upon the lower one, as is said (אוֹקִימְנָא דְּאוֹלִיפוּ כָּל זַיְינֵי חָרְשִׁין וְקוֹסְמִין וַאֲחִידוּ בְּהַאי דִּלְתַתָּא כְּמָה דְּאִתְּמַר). And at that moment, Adam’s stature and height were diminished by one hundred cubits (וְהַהִיא שַׁעֲתָא אִתְגְּרַע זְקִיפוּ וְקוֹמָה דְּאָדָם מֵאָה אַמִּין). Then separation occurred, and Adam stood in judgment, and the earth was cursed, and this we have already established (וּכְדֵין אִתְעֲבִיד פְּרוּדָא וְקָאֵים אָדָם בְּדִינָא וְאִתְלַטְיָא אַרְעָא, וְהָא אוֹקִימְנָא).

“And He drove out Et HaAdam” - Rabbi El‘azar said (וַיְגָרֶשׁ אֶת הָאָדָם אָמַר רַבִּי אֶלְעָזָר): I do not know who made the expulsion for whom (לָא יְדַעְנָא מָאן עָבִיד תֵּרוּכִין לְמָאן): did Kudsha Berikh Hu drive Adam out, or not (אִי קוּדְשָׁא בְּרִיךְ הוּא עָבַד תֵּרוּכִין לְאָדָם, אִי לָא)? But the wording is reversed: “And He drove out et…” - et precisely (אֲבָל מִלָּה אִתְהַפִּיךְ: וַיְגָרֶשׁ אֶת - אֶ״ת דַּיְיקָא). And who drove out et? - The man (וּמָאן גֵּרַשׁ אֶת - הָאָדָם). The man certainly drove out et (הָאָדָם וַדַּאי גֵּרַשׁ אֶת). And because of this it is written: “And Hashem Elohim sent him out of the Garden of Eden” (וּבְגִין דָּא כְּתִיב: וַיְשַׁלְּחֵהוּ יי אֱלֹהִים מִגַּן עֵדֶן). Why “He sent him out”? - Because Adam had expelled et, as we said (אַמַּאי: וַיְשַׁלְּחֵהוּ - בְּגִין דְּגֵרַשׁ אָדָם אֶת, כִּדְקָאָמְרָן).

“And He stationed” - He blessed them in that place (וַיַּשְׁכֵּן - אִיהוּ אַשְׁרֵי לוֹן בַּאֲתַר דָּא), which causes and seals the pathways, and sets judgments upon the world, and draws decrees from that day and onward (דְּאִיהוּ גָּרִים וְסָתִים אוֹרְחִין וּשְׁבִילִין, וְאַשְׁרֵי דִּינִין עַל עָלְמָא, וְאַמְשִׁיךְ לְוָוטִין מֵהַהוּא יוֹמָא וּלְעֵילָא). And the flaming sword that turns (וְאֶת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת), these are all who dwell in the burning judgments over the world (כָּל אִנּוּן דְּשָׁרְיָין בְּקוֹזְפֵי דִּינִין עַל עָלְמָא), that change into many forms (דְּמִתְהַפְּכִין לִגְוָנִין סַגִּיאִין) in order to punish the world (בְּגִין לְאִתְפְּרָעָא מֵעָלְמָא). Sometimes they are men (לְזִמְנִין גּוּבְרִין), sometimes women (לְזִמְנִין נָשִׁין), sometimes consuming fire (לְזִמְנִין אֶשָׁא מְלַהֲטָא), and sometimes winds, whom no one can withstand (וּלְזִמְנִין רוּחִין דְּלֵית מָאן דְּקָאִים בְּהוּ). All this is in order to guard the path to the Tree of Life (וְכָל דָּא לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים), so that they do not again draw near to it as at first (דְּלָא יוֹסִיפוּן לְאַבְאָשָׁא כְּקַדְמִיתָא).

The flaming of the sword (לַהַט הַחֶרֶב), these are they who flame with fire (אִנּוּן דִּמְלַהֲטָאן אֶשָׁא) and burn above the heads of the wicked and guilty (וְקוֹסְטִירִי עַל רָאשֵׁיהוֹן דְּרַשִּׁיעַיָא וְחַיָּיבַיָא), and they transform into many colors and adornments (וּמִתְהַפְּכִין גְּוָנִין לְכַמָּה זַיְינִין) according to the ways of human beings (לְפוּם אָרְחַיְיהוּ דִּבְנֵי נָשָׁא). And concerning this, “flaming”-as you say (וְעַל דָּא לַהַט כְּמָה דְּאַתְּ אָמֵר), “and it shall burn them, the coming day” (וְלִהֵט אוֹתָם הַיּוֹם הַבָּא). And behold, it has been stated (וְהָא אִתְּמָר): The sword-this is the sword of Hashem (הַחֶרֶב דָּא חֶרֶב לַה׳), as it is said (כְּמָה דְּאַתְּ אָמֵר), “The sword of Hashem is filled with blood” (חֶרֶב לַה׳ מְלֵאָה דָּם).

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): The flaming sword-even all those lower hosts (לַהַט הַחֶרֶב - אֲפִילוּ כָּל אִנּוּן קַסְטְרִין דִּלְתַתָּא), which transform from form to form (דְּמִתְהַפְּכִין מִדְּיוֹקְנָא לִדְיוֹקָנָא), all are appointed over the world (כֻּלְהוֹן מְמַנָּן עַל עָלְמָא) to strike and chastise the guilty ones of the world who transgress the commandments of their Master (לְאַבְאָשָׁא וּלְאַסְטָאָה לוֹן לְחַיָּיבֵי עָלְמָא דְּעָבְרִין עַל פִּקּוּדֵי דְּמָארֵיהוֹן).

Come and see (תָּא חֲזֵי): once Adam sinned (כֵּיוָן דְּחָב אָדָם), he drew upon himself many evil adornments (אַמְשִׁיךְ עֲלֵיהּ כַּמָּה זַיְינִין בִּישִׁין), and many prosecutors of judgment (וְכַמָּה גַּרְדִינִי נִמּוּסִין), and he feared them all and could not stand against them (וְדָחִיל מִכֻּלְהוּ וְלָא יָכִיל לְקָיְימָא עֲלַיְיהוּ). Shlomo knew supernal wisdom (שְׁלֹמֹה יָדַע חָכְמְתָא עִלָּאָה), and Kudsha Berikh Hu placed upon him a crown of sovereignty (וְשַׁוֵּי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא עִטְרָא דְמַלְכוּתָא), and all the world feared him (וְהֲווּ דָּחֲלוּ מִנֵּיהּ כָּל עָלְמָא). But once he sinned, he drew upon himself many evil adornments and many prosecutors of judgment (כֵּיוָן דְּחָב, אַמְשִׁיךְ עֲלֵיהּ כַּמָּה זַיְינִין בִּישִׁין וְכַמָּה גַרְדִינֵי נִמּוּסִין), and he feared them all, and then they were able to strike him (וְדָחִיל מִכֻּלְהוּ, וּכְדֵין יָכִילוּ לְאַבְאָשָׁא לֵיהּ), and what he had in his hand was taken from him (וּמַה דְּהֲוָה בִּידֵיהּ נְטָלוּ מִנֵּיהּ). And therefore (וְעַל דָּא), according to the path that a person goes and the way he attaches himself (בְּמָּה דְאָזִיל בַּר נָשׁ, וּבְהַהוּא אָרְחָא דְּאִתְדָּבַּק בֵּיהּ), so is drawn upon him a corresponding power from above that goes to meet him (הָכִי מָשִׁיךְ עֲלֵיהּ חֵילָא מְמַנָּא דְּאָזִיל לְקֳבְלֵיהּ). Thus, Adam drew upon himself another defiled force (כָּךְ אָדָם הֲוָה מָשִׁיךְ עֲלֵיהּ חֵילָא אָחֳרָא מְסָאַב), that defiled him and all the inhabitants of the world (דְּסָאִיב לֵיהּ וּלְכָל בְּנֵי עָלְמָא).

Come and see (תָּא חֲזֵי), when Adam sinned (כַּד חָב אָדָם), he drew upon himself a force of defilement (מָשִׁיךְ עֲלֵיהּ חֵילָא מְסָאֲבָא), and it defiled him and all the inhabitants of the world (וְסָאִיב לֵיהּ וּלְכָל בְּנֵי עָלְמָא). And this is the wicked serpent (וְהַאי הוּא חִוְיָא בִישָׁא), who is defiled and defiles the world (דְּאִיהוּ מְסָאָב וְסָאִיב עָלְמָא). For we have learned (דְּתָנִינָן): when souls depart from human beings (כַּד אַפִּיק נִשְׁמָתִין מִבְּנִי נְשָׁא), there remains from him a defiled body that defiles the house (אִשְׁתָּאַר מִנֵּיהּ גּוּפָא מְסָאָב וְסָאִיב בֵּיתָא), and it defiles all those who come near it (וְסָאִיב לְכָל אִנּוּן דִּמְקָרְבִין בֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): “Whoever touches the dead...” [Bemidbar 19] (הַנּוֹגֵעַ בְּמֵת וְגו׳). And therefore (וְעַל דָּא), since the soul has departed and the body is defiled (כֵּיוָן דְּאִיהוּ נָטִיל נִשְׁמְתָא וְסָאִיב גּוּפָא), then permission is granted to all the sides of defilement to dwell upon him (כְּדֵין אִתְיְיהִיב רְשׁוּ לְכָל אִנּוּן סִטְרֵי מְסָאֲבָן לְשָׁרְיָא עֲלוֹי). For that body has become defiled from the side of that wicked serpent who dwells upon him (דְּהָא הַהוּא גּוּפָא אִסְתָּאַב מִסִּטְרָא דְּהַהוּא חִוְיָא בִישָׁא דְּשַׁרְיָא עֲלוֹי). And therefore (וְעַל דָּא), wherever that wicked serpent dwells, he defiles it and it becomes defiled (בְּכָל אֲתַר דְּהַהוּא חִוְיָא בִישָׁא שָׁארֵי מְסָאַב לֵיהּ וְאִסְתָּאַב).

And come and see (וְתָּא חֲזֵי), all the inhabitants of the world, at the time they lie on their beds at night (כָּל בְּנֵי עָלְמָא בְּשַׁעֲתָא דְּנַיְימֵי עַל עַרְסַיְיהוּ בְּלֵילְיָא), and the night spreads its wings over all the inhabitants of the world, with a taste of the flavor of death (וְלֵילְיָא פָּרִישׂ גַּדְפָהָא עַל כָּל בְּנֵי עָלְמָא טָעֲמֵי טַעֲמָא דְמוֹתָא). And since they have tasted the flavor of death (וּמִגּוֹ דְּטָעֲמֵי טַעֲמָא דְמוֹתָא), this impure spirit hovers over the world (הַאי רוּחָא מְסָאֲבָא שַׁטְיָא עַל עָלְמָא) and defiles the world (וְסָאִיב עָלְמָא), [some say: within its own casket (ד״א: בְּגוֹ קַפְטְרָא דִילֵיהּ)], and it rests upon a person’s hands and defiles him (וְשַׁרְיָא עַל יְדוֹי דְּבַר נָשׁ וְאִסְתָּאַב). And when he awakens and his soul returns to him (וְכַד אִתְעַר וְאִתְהַדַּר לֵיהּ נִשְׁמָתֵיהּ), anything he touches with his hands is defiled (בְּכָל מַה דְּיִקְרַב בִּידוֹי כֻּלְהוּ מְסָאֲבֵי), because the impure spirit rests upon them (בְּגִין דְּשָׁרְיָא עֲלַיְיהוּ רוּחַ מְסָאֳבָא). And therefore (וְעַל דָּא), a person should not take clothing to wear from one who has not washed his hands (לָא יִסַּב בַּר נָשׁ מָנוֹי לְאַלְבָּשָׁא מִמָּאן דְּלָא נָטִיל יְדוֹי). For he has drawn upon himself that impure spirit and is defiled (דְּהָא אַמְשִׁיךְ עֲלֵיהּ הַהוּא רוּחַ מְסָאֲבָא וְאִסְתָּאַב). And that impure spirit has permission to dwell wherever its trace is found (וְאִית לֵיהּ רְשׁוּ לְהַאי רוּחַ מְסָאֲבָא לְשָׁרְיָא בְּכָל אֲתַר דְּאִשְׁתְּכַח רְשִׁימוּ מִסִּטְרֵיהּ).