Daf 55b (דַּף נ״ה ע״ב)

And for this reason David praised and said (וְעַל דָּא שַׁבַּח דָּוִד וְאָמַר), “For You have gladdened me, Hashem, with Your works; in the deeds of Your hands I shall rejoice” (Tehillim 92:5) (כִּי שִׂמַּחְתַּנִי יְיָ בְּפָעֳלֶךָ בְּמַעֲשֵׂי יָדֶיךָ אֲרַנֵּן). Who caused me joy in this world? (מָאן גָּרַם לִי חֶדְוָה בְּהַאי בְּעָלְמָא) Your work-this is Adam Kadma’ah (פָּעֳלֶךָ דָּא הוּא אָדָם קַדְמָאָה), who is the work of Kudsha Berikh Hu (דְּאִיהוּ פָּעֳלוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא), and not the work of flesh and blood (וְלֹא פָּעֳלוֹ דְּבָשָׂר וָדָם). The deeds of the hands of Kudsha Berikh Hu, not of sons of man (מַעֲשֵׂה יָדָיו דְּקוּדְשָׁא בְּרִיךְ הוּא וְלֹא מִבְּנֵי נָשָׁא). And for this reason seventy years were removed from Adam (וְעַל דָּא גָּרְעִי אִנּוּן שִׁבְעִין שְׁנִין מֵאָדָם), from the thousand years that he was meant to live (מֵאֶלֶף שְׁנִין דְּהֲוָה לֵיהּ לְאִתְקַיְּימָא בְּהוּ). And Kudsha Berikh Hu showed him all the sages of each generation (וְאַחְמֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא כָּל חַכִּימֵי דָרָא וְדָרָא), until he reached the generation of Rabbi Akiva (עַד דְּמָטָא לְדָרֵיהּ דְּרַבִּי עֲקִיבָא), and he saw his Orayta and rejoiced (וְחָמֵי אוֹרַיְיתָא דִידֵיהּ וְחָדֵי), and he saw his death and was pained (חָמֵי מִיתָתֵיהּ וְעֲצִיב). He opened and said (פָּתַח וְאָמַר), “And for me, how precious are Your thoughts, O El, how mighty are their summations” (Tehillim 139:17) (וְלִי מָה יָּקְרוּ רֵעֶיךָ אֵל מֶה עָצְמוּ רָאשֵׁיהֶם).

“This is the book”-truly a book (זֶה סֵפֶר סֵפֶר וַדַּאי). And behold (וְהָא), we established that when Adam was in the Garden of Eden (דְּכַד הֲוָה אָדָם בְּגִנְתָּא דְעֵדֶן), Kudsha Berikh Hu sent down to him a book by the hand of Raziel, the holy angel (נָחִית לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא סִפְרָא עַל יְדָא דְּרָזִיאֵל מַלְאָכָא קַדִּישָׁא), appointed over the supernal sacred secrets (מְמַנָּא עַל רָזֵי עִלָּאִין קַדִּישִׁין), and within it were engraved supernal engravings and holy wisdom (וּבֵיהּ גְּלִיפִין גִּלּוּפֵי עִלָּאִין וְחָכְמָה קַדִּישָׁא). And seventy-two branches of wisdom were explicated from it (וְשִׁבְעִין וּתְרֵין זִינֵי דְּחָכְמְתָא הֲווּ מִתְפָּרְשִׁין מִנֵּיהּ), for six hundred and seventy supernal engravings of secrets (לְשִׁית מְאָה וְשִׁבְעִין גְּלִיפִין דְּרָזֵי עִלָּאֵי). At the center of the book was an engraving of wisdom (בְּאֶמְצָעִיתָא דְּסַפְרָא גְּלִיפָא דְּחָכְמְתָא), to know one thousand five hundred gates (לְמִנְדַּע אֶלֶף וְחֲמֵשׁ מְאָה מַפְתְּחָן), which were not transmitted to the supernal holy ones (דְּלָא אִתְמַסְּרָן לְעִלָּאֵי קַדִּישֵׁי), and all were sealed in that book (וְכֻלְּהוּ אִסְתִּימוּ בֵּיהּ בְּסַפְרָא), until it came to Adam (עַד דְּמָטָא לְגַבֵּי דְאָדָם). Some say: to Adam, once it reached him (נ״א: לֵיהּ לְאָדָם, כֵּיוָן דְּמָטָא). From him the supernal angels would gather to learn and to listen (מִנֵּיהּ הֲווּ מִתְכַּנְּשֵׁי מַלְאֲכֵי עִלָּאֵי לְמִנְדַּע וּלְמִשְׁמַע), and they would say (וְהֲווּ אָמְרֵי), “Exalted above the heavens is Elohim, over all the earth is Your glory” (Tehillim 57:6) (רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים עַל כָּל הָאָרֶץ כְּבוֹדֶךָ). At that moment, it was hinted to him by Hadarniel, the holy angel (בָּה שַׁעֲתָא אִתְרְמִיז לְגַבֵּיהּ הֲדַרְנִיאֵל מַלְאָכָא קַדִּישָׁא), and he said to him (וְאָמַר לֵיהּ), “Adam, Adam, conceal the glory of your Master (אָדָם אָדָם הֲוֵי גָנִיז יְקָרָא דְּמָארָךְ), for permission was not given to the supernal ones to know the glory of your Master, son of man” (דְּלָא אִתְיְיהִיב רְשׁוּתָא לְעִלָּאֵי לְמִנְדַּע בִּיקָרָא דְמָארָךְ בַּר אַנְתְּ). And that book remained with him, hidden and concealed (וְהֲוָה עִמֵּיהּ טָמִיר וְגָנִיז הַהוּא סִפְרָא), until Adam went out from the Garden of Eden (עַד דְּנָפַק אָדָם מִגִּנְתָּא דְעֵדֶן). For originally, he would study from it and use it daily (דְּהָא בְּקַדְמִיתָא הֲוָה מְעַיֵּין בֵּיהּ וּמִשְׁתַּמֵּשׁ כָּל יוֹמָא), in the treasures of his Master (בְּגִינְזַיָּא דְּמָרֵיהּ), and supernal secrets were revealed to him which even the supernal ministers did not know (וְאִתְגַּלְיָין לֵיהּ רָזִין עִלָּאִין מַה דְּלָא יָדְעוּ שַׁמָּשֵׁי עִלָּאִין). Once he sinned and transgressed the command of his Master (כֵּיוָן דְּחָטָא וְעֲבַר עַל פִּקּוּדָא דְּמָארֵיהּ), that book flew away from him (פָּרַח הַהוּא סִפְרָא מִנֵּיהּ). And Adam began to strike upon his head and cry (וְהֲוָה אָדָם טֹפֵחַ עַל רֵישׁוֹי וּבָכֵי), and he entered the waters of Gichon up to his neck (וְעָאל בְּמֵי גִיחוֹן עַד קָדְלֵיהּ), and the water made his body into rings and rings (וּמַיָּא עָבְדִין גּוּפֵיהּ חֲלָדִין חֲלָדִין), and his radiance was altered (וְאִשְׁתַּנֵּי זִיוִיהּ). At that time, Kudsha Berikh Hu gave instruction to Refa’el (בְּשַׁעֲתָא הַהִיא רָמַז קוּדְשָׁא בְּרִיךְ הוּא לִרְפָאֵל), and he returned to him that book (וְאָתִיב לֵיהּ הַהוּא סִפְרָא), and with it Adam labored (וּבֵיהּ הֲוָה מִשְׁתַּדֵּל אָדָם), and he deposited it with Shet his son (וְאַנַּח לֵיהּ לְשֵׁת בְּרֵיהּ), and so with all the generations (וְכֵן לְכָל אִנּוּן תּוֹלְדוֹת), until it reached Avraham (עַד דְּמָטָא לְאַבְרָהָם), and through it he knew how to gaze into the glory of his Master (וּבֵיהּ הֲוָה יָדַע לְאִסְתַּכָּלָא בִּיקָרָא דְמָארֵיהּ), and this has already been stated (וְהָא אִתְּמָר). And so with Enoch-it was given to him, and he gazed into it to behold the supernal glory (וְכֵן לְחֲנוֹךְ אִתְיְיהַב לֵיהּ סִפְרָא וְאִסְתַּכַּל מִנֵּיהּ בִּיקָרָא עִלָּאָה).

Sitre Torah

“And he begot in his likeness, according to his image, and he called his name Shet” (Bereshit 5:3) (סִתְרֵי תּוֹרָה: וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת שְׁמוֹ שֵׁת) - from here we learn that the others were not in his image (אוֹלִיפְּנָא מֵהָכָא דְּאֲחַרִינָן לָא הֲווּ בְּדִיּוּקְנָא דִילֵיהּ), and this, “in his likeness, according to his image,” was made in the Tikkun of his body and in the Tikkun of his soul, in a straight and fitting path (וְדָא בִּדְמוּתוֹ כְּצַלְמוֹ אִתְּעֲבִיד בְּתִּיקוּנָא דְּגוּפֵיהּ וּבְתִּיקוּנָא דְּנַפְשֵׁיהּ בְּאוֹרַח מֵישַׁר כְּדְקָא יָאוּת).

Come and see (תָּא חֲזֵי): the Serpent injected impurity into Chavah (נָחָשׁ אַטִיל זוֹהֲמָא בְּחַוָּה), and that impurity was squirming in her innards (וְהַהוּא זוֹהֲמָא הֲוָה מְכַשְׁכְּשָׁא בִּמְעָהָא), and could not be expelled (וְלָא יָכִיל לְאִצְּטַיֵּירָא), because until Adam sinned (בְּגִין דְּעַד לָא חַטָּא אָדָם), the letters of the Alef-Beit were properly ordered in him (הֲווּ אַתְּוָון בְּאַלְפָּא בֵיתָא מִתְתַּקְּנֵי בֵיהּ), and they were engraved in him in this world (וְאִתְּצַיְּירָן בֵּיהּ בְּהַאי עַלְמָא), until the letter Kaf was reached (עַד דְּמָטַת לְאוֹת כ״ף), at which point male and female were rectified with love in the Garden (אִתְּתְקָנוּ דְּכָר וּנוּקְבָא בְּחַבִּיבוּ בְּגִנְתָּא), and the supernal angels stood before them (וּמַלְאֲכֵי עִלָּאֵי קַמַּיְיהוּ).

Immediately Samael was given license in the firmament (מִיָּד אֲבְאִישׁ לְסַמָּאֵל בִּרְקִיעָא), and he descended and rode upon a powerful Serpent (וְנָחַת וְרָכַב עַל נָחָשׁ תַּקִּיף), and showed before him waters (וְאַחְזִי קַמֵּיהּ מַיָּא), and the letters became confused (אִתְעֲרְבוּ אַתְּוָון). Then Samael was joined with that Serpent (כְּדֵין אִתְחַבַּר סַמָּאֵל בְּהַהוּא נָחָשׁ), and they became one (וְאִתְּעֲבִידוּ חַד), and they took the letters and made from then on a wicked craftsmanship (וְנָטְלוּ אַתְּוָון וְעָבִידוּ מִתַּמָּן וַהֲלְאָה אוּמָנוּתָּא בִּישָׁא), with the letters Tzadi-Dalet, Tzadi-Yod-Dalet (בְּאַתְּוָון צ״ד צִי״ד), and that is Tzatz, and they hunted them with wicked persuasion (וְהַיְינוּ צ״ץ וְצָדוּ לְהוּ בְּפִתּוּיָא בִּישָׁא). And they crafted a greater wicked craftsmanship with the letters Kuf-Resh (וַעֲבְדוּ אוּמָנוּתָּא יַתִּיר בְּאַתְּוָון ק״ר), the craftsmanship of falsehood (אוּמָנוּתָּא דְּשִׁקְרָא), because they turned the letters (בְּגִין דְּאִתְהֲדָרוּ לְאַפְּכָּא אַתְּוָון), and made of them a wicked craftsmanship (בְּאוּמָנוּתָּא בִּישָׁא). The letter Kuf cannot stand (קו״ף דְּלָא יָכִיל לְקַיְּימָא), for it has no legs (דְּלֵית לָהּ רַגְלִין), a hollow form before the sons of man (קוֹפָּא קַמֵּיהּ בְּנֵי נָשָׁא), which has no lasting existence (לֵית לֵיהּ קִיּוּמָא).

The Resh-Shin is evil (רֵ״ש רָע), and these were inverted in a wicked craftsmanship (אִלֵּין אִתְהֲפָכוּ בְּאוּמָנוּתָּא בִּישָׁא), because Adam and his wife fell (עַל דְּנָפְלוּ אָדָם וְאִתְּתֵיהּ), and with these letters Kuf–Resh they begot children (וּבְאִלֵּין אַתְּוָון ק״ר אוֹלִידוּ בְּנִין), and they did not have lasting existence (וְלֹא הֲווּ בְּקִיּוּמָא), because of the impurity of the serpent (בִּדִיל זוֹהֲמָא דְּנָחָשׁ), which was absorbed by Chavah (דְּאִשְׁתָּאִיב בְּחַוָּה). From that impurity itself Kayin was born (מֵהַהוּא זוֹהֲמָא מַמָּשׁ אִתְּיְלִיד קַיִן), and because of this murder was found (וּבְגִין דָּא אִשְׁתְּכַח קָטוֹלָא), for the serpent-his craftsmanship is murder (בְּגִין דְּנָחָשׁ אוּמָנוּתָּא דִילֵיהּ קָטוֹלָא הוּא), and the letters were obstructed until this point (וְאִתְּעַכְּבוּ אַתְּוָון עַד הָכָא). At the time when Adam returned in teshuvah and resumed, as before, his union with his female (בְּשַׁעֲתָא דְּתָּב אָדָם בִּתְּשׁוּבְתָּא וְאַהֲדַר כְּמִלְקַדְמִין לְשָׁמְשָׁא בְּנוּקְבֵיהּ), what is written? “And he begot in his likeness, according to his image” (Bereshit 5:3) (מַה כְּתִיב וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ), this was from the Tikkun of spirit and body as is fitting (דָּא הֲוָה מֵתִּיקוּנָא דְּרוּחָא וּגוּפָא כְּדְקָא יֵאוֹתּ), and then it is written (וּכְדֵין כְּתִיב), “There is a vanity which is done upon the earth” (Kohelet 5:7) (יֵשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ). And the letters were restored in the harmony of Shin and Tav (וְאַהֲדְרוּ אַתְּוָון בְּשֵׁירוּתָּא דְּשִׁי״ן וְתָּי״ו), as it is written (דִּכְתִיב), “For Elohim has set for me another seed in place of Hevel” (Bereshit 4:25) (כִּי שָׁת לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל). Shet is in the Tzelem and likeness of the primordial ones (שֵׁת הוּא בְּצֶלֶם וּדְמוּת דְּקַדְמָאֵי), not as before (לָאו הֲכִי), and from here the world was rebuilt in a different manner (וּמֵהָכָא אִתְּבְּנֵי עָלְמָא בְּגוֹוָנָא אַחֲרָא), of Alef-Beit: Keinan, Mahalalel, Yered (דְּאַלְפָּא בֵיתָא קֵינָן וּמַהֲלַלְאֵל יֶרֶד). It was added to rectify the arrangement of the world in seven circular crowns (אִתּוֹסַף לְאַתְּקְנָא סִידוּרָא דְעָלְמָא בְּשִׁבְעָה קִטְרִין סְגָלְגֶלָן).

Seven earths there are, one above the other (שֶׁבַע אַרְצוֹת אִינוּן דָּא לְעֵילָא מִן דָּא), just as there are seven firmaments, one above the other (כְּמָה דְּאִינוּן שִׁבְעָה רְקִיעִין דָּא לְעֵילָא מִן דָּא), and they are: Eretz [Earth], Adamah [Ground], Arka [Land], Gei [Valley], Neshiyyah [Oblivion], Tziyyah [Wasteland], and Tevel [World] (וְאִינוּן אֶרֶץ אֲדָמָה אַרְקָא גֵיא נְשִׁיָּה צִיָּה תֵּבֵל). Tevel [World] is above all of them (תֵּבֵל לְעֵילָא מִכֻּלְּהוּ), as it is written (דִּכְתִיב), “And He shall judge Tevel [the world] in righteousness” (Tehillim 9:9) (וְהוּא יִשְׁפּוֹט תֵּבֵל בְּצֶדֶק). When Adam left the Garden of Eden (כַּד נָפַק אָדָם מִגִּנְתָּא דְעֵדֶן), and was driven out from there (וְאִתְּתַּרַךְ מִתַּמָּן), he was cast into that which is called Eretz [Earth] (אִתְּרַמֵי לְהַהוּא דְּאִיקְרֵי אֶרֶץ), and it is a dark place (וְאִיהוּ אֲתַּר חֲשׁוּךְ), where there is no radiance at all (דְּלֵית תַּמָּן נְהִירוּ כְּלָל), and it serves no purpose (וְלָא מְשַׁמֵּשׁ כְּלוּם). And when Adam entered there (וּכֵיוָן דְּאָדָם עָאַל תַּמָּן), he was greatly afraid (דָּחִיל דְּחִילוּ סַגִּי), and the flaming sword that turns was blazing in every direction within Eretz [Earth] (וְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת הֲוָה מְלַהֲטָא בְּכָל סִטְרִין גּוֹ אֶרֶץ).

Once Shabbat departed, and he contemplated teshuvah [repentance] (כֵּיוָן דְּנָפַק שַׁבָּת וְהִרְהֵר תְּשׁוּבָה), Kudsha Berikh Hu brought him forth to that place called Adamah [Ground] (אַפִּיק קוּדְשָׁא בְּרִיךְ הוּא לֵיהּ לְהַהוּא אֲתַּר דְּאִיקְרֵי אֲדָמָה), as it is written (דִּכְתִיב), “To till the Adamah [ground]” (Bereshit 3:23) (לַעֲבֹד אֶת הָאֲדָמָה). In this [place] there is radiance that shines (בְּהַאי אִית נְהִירוּ דְּנָהִיר), and forms of stars and constellations (וְדִיּוּקְנִין דְּכוֹכְבַיָּא וּמַזָּל), and there is day, and the supernal forms of the sons of men (וְתַמָּן יוֹמָא וְצִיּוּרִין דִּבְנֵי נַשָּׁא עִלָּאִין)—the men who issued from Adam during the one hundred and thirty years in which he was joined with female spirits (גַּבְרִין דְּנַפְּקוּ מֵאָדָם בְּמֵאָה וּתְלָתִין שְׁנִין דְּקָא הֲוָה מְשַׁמֵּשׁ בְּרוּחֵי נוּקְבֵי). And they are always sorrowful (וְאִינוּן עֲצִיבִין תָּדִיר), and joy is dependent upon them (תַלְיָא בְּהוּ חֶדְוָה). And these wander about and go forth into this world (וְאִלֵּין מְשׁוֹטְטֵי וְנָפְקֵי לְעַלְמָא דָּא), and turn to the evil side (וּמִתְּהַפְּכָן לְסִטְרָא בִּישָׁא), and return there (וּמִתְּהַדְּרָן תַּמָּן). And they pray a prayer (וְצָּלַאן צְּלוֹתָא), and settle in their places there (וּמִתְיָישְׁבָן בְּדוּכְתָּיְיהוּ תַּמָּן), and sow seeds in fragrances (וְזַרְעִין זַרְעִין בְּרֵיחִין), and eat (וְאָכְלֵי). But there is no wheat there, nor even one of the seven kinds of produce (וְחִטִּין לֵית תַּמָּן וְלָא חַד מִז׳ מִינֵי תְּבוּאָה).

In that place Kayin and Hevel were born (בְּהַאי אֲתַר אִתְּיְלִיד קַיִן וְהֶבֶל), and when Kayin sinned (כֵּיוָן דְּחָטָא קַיִן), Kudsha Berikh Hu brought him down from that place called Adamah [Ground] (אָחִית לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מֵהַהוּא אֲתַּר דְּאִיקְרֵי אֲדָמָה), as it is written (כְּתִיב), “Behold, You have driven me today from upon the face of the Adamah [ground]” (Bereshit 4:14) (הֵן גֵּרַשְׁתָּ אוֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה)—from that place called Adamah [Ground] (מֵהַהוּא אֲתַּר דְּאִיקְרֵי אֲדָמָה); and “I shall be a wanderer and a fugitive in the land” (וְהָיִיתִי נָע וָנָד בָּאָרֶץ), because there he was rejected and driven out (בְּגִין דְּתַּמָּן אִתְּדַּחָא וְאִתְּתַּרַךְ). “Whoever finds me shall kill me” (הָיָה כָּל מוֹצְאִי יַהֲרְגֵנִי)—[this is] by that flaming sword that turns (בְּהַהוּא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת); and he was afraid and contemplated teshuvah [repentance] (וַהֲוָה דָּחִיל וְהִרְהֵר תְּשׁוּבָה). And Kudsha Berikh Hu raised him up to Arka [Land] (וְסָלִיק לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַרְקָא), and he remained there and begot children in Arka [Land] (וַהֲוָה תַּמָּן וְאוֹלִיד בְּנִין בְּאַרְקָא). And in Arka [Land] there is radiance that shines from within the sun (וּבְאַרְקָא אִית נְהִירוּ דְּנָהִיר מִגּוֹ שִׁמְשָׁא), and they sow seeds and plant trees (וְזַרְעִין זַרְעִין וְנָטְעִין אִילָנִין), but there is no wheat there, nor any of those seven kinds of produce (וְלֵית תַּמָּן חִטִּין וְלֹא מֵאִינוּן שֶׁבַע זִינֵי תְּבוּאָה). All those who are there are descendants of Kayin (כָּל אִינוּן דְּתַמָּן אִינוּן מִתּוֹלְדִין דְּקַיִן), and they are in two classes (וְאִינּוּן בִּתְרֵין רֵישִׁין): some are great men and some are small men (מִנְּהוֹן גַּבְרִין עִלָּאִין וּמִנְּהוֹן גַּבְרִין זְעִירִין), and they have no complete Da‘at [knowledge], like the other sons of men here (וְלֵית בְּהוּ דַּעְתָּא שְׁלִים כִּשְׁאָר בְּנֵי נָשָׁא דְּהָכָא). At times they are meritorious and return to the good side (לְזִמְנִין אִינּוּן זַכָּאִין וְאִתְּהֲדְּרוּ לְסִטְרָא טָבָא), and at times they return to the evil side (וּלְזִמְנִין אִתְּהֲדְּרוּ לְסִטְרָא בִּישָׁא), and they beget children and die like the other sons of men (וּמוֹלִידִין וּמֵתִין כִּשְׁאָר בְּנֵי נָשָׁא).

Adam was in Adamah [Ground] and in Arka [Land] until he begot Shet (אָדָם הֲוָה בַּאֲדָמָה וְאַרְקָא עַד דְּאוֹלִיד שֵׁת), and from there he ascended upward four levels (וּמִתַּמָּן סָלִיק לְעֵילָא ד׳ דַּרְגִּין), and he ascended to that place called Tevel [World] (וְסָלִיק לְהַאי אֲתַּר דְּאִיקְרֵי תֵּבֵל), and this Tevel [World] is above all the levels (וְדָא תֵּבֵל אִיהוּ עִלָּאָה דְּכֻלְּהוּ דַּרְגִּין). Once he ascended, he went up to the place of the Beit haMikdash [Holy Temple] (כֵּיוָן דְּסָלִיק סָלִיק לַאֲתַּר בֵּית מַקְדְּשָׁא), which is called by those names (דְּאִיקְרֵי בְּאִינוּן שְׁמָהָן), in which his dwelling was: Eretz [Earth] and Adamah [Ground] (דַּהֲוָה דִּיוֹרֵיהּ בָּהּ: אֶרֶץ אֲדָמָה). And it is called thus because Adam skipped over three places (דְּהַכִּי אִקְרֵי דָּלִיג אָדָם תְּלָת דוּכְתֵי): Gei [Valley], Neshiyyah [Oblivion], and Tziyyah [Wasteland] (גֵיא נְשִׁיָּה צִיָּה). Gei [Valley] is a place (גֵיא אִיהוּ אֲתַר), a vast place (וְדוּכְתָּא סַגִּי), like the breadth and length of Gehinnom [Gehenna] in the valley (כְּהַאי פֻּתְיָא וְאַרְכָּא דִּגֵיהִנֹּם בַּגַּיא). And Neshiyyah [Oblivion] and Tziyyah [Wasteland] were scattered (וּנְשִׁיָּה וְצִיָּה אִתְּבַּדָּרוּ), for they built a tower and begot [children] there (דְּבָנוּ מַגְדְּלָא וְאוֹלִידוּ תַּמָּן), because they angered the Supernal King (עַל דְּאַרְגִּיזוּ לְמַלְכָּא עִלָּאָה), and therefore [that place] is near the burning fire (בְּגִין דְּקָרִיב לְנוּרָא דְּדָלִיק). And there are men there, honored with every kind of wealth, gold dust, and precious stones (וְאִית בְּנֵי נָשָׁא יְקִירֵי בְּכָל עוּתְּרָא וַעֲפְרוֹת זָהָב וְאַבְנִין יְקִירִין), and whoever entered there, being from Tevel [World], and desired that wealth (מַאן דְּעָאל תַּמָּן וַהֲוָה מִתֵּבֵל בְּחֲמִידוּ דְּהַהוּא עוּתְּרָא), they gave it to him (יָהֲבִין לֵיהּ), and at times he ascended to the place called Neshiyyah [Oblivion] (וְסָלִיק לְזִמְנִין לְדוּכְתָּא דְּאִיקְרֵי נְשִׁיָּה), as though he were forgotten there (כְּגוֹן דְּאִתְנָשׁוּ תַּמָּן). And he descended to that Gei [Valley] (וְנָחִית לְהַאי גֵיא), and did not know the place from which he had come (וְלָא יָדַע אֲתַר דַּהֲוָה מִתַּמָּן). This Gei [Valley] is in the middle, between above and below (גֵיא דָּא הוּא בְּאֶמְצָּעוּתָּא דְּעֵילָּא וְתַּתָּא), and it is called Gei Ben Hinnom [Valley of the Son of Hinnom] (וְדָא אִיקְרֵי גֵיא בֶן הִנֹּם). And one strip extends from there upward to this Tevel [World] (וּרְצוּעָה חֲדָא נָפְקָא מִתַּמָּן לְעֵילָּא לְהַאי תֵּבֵל), and it too is called Gei Ben Hinnom [Valley of the Son of Hinnom] (וְאִיקְרֵי אוּף הֲכִי גֵיא בֶן הִנֹּם), and there is the entrance of Gehinnom [Gehenna] (וְתַּמָּן פִּתְּחָא דְּגֵיהִנֹּם). Those men who are there (אִינוּן בְּנֵי נָשָׁא דְּתַּמָּן) all know sorceries and are distinguished sages (כּוּלְּהוּ יָדְעֵי חַרְשִׁין וְחַכָּמָאן יְקִירִין), and there they sow and plant trees (וְתַּמָּן זַרְעֵי וְנַטְעֵי אִילָנִין), but there is no wheat there, nor even one of the seven species (וְלֵית תַּמָּן חִטִּין וְלֹא חַד מִשִּׁבְעַת הַמִּינִים). In Neshiyyah [Oblivion] there are men, all stunted and small (בְּנְשִׁיָּה אִית בְּנֵי נָשָׁא כּוּלְּהוּ קְטִיעִין זְעִירִין), and they have no noses, except for two holes through which breath comes forth (וְלֵית לְהוֹן חוֹטְמִין בַּר תְּרֵין נוּקְבִין דְּנָפִיק בְּהוֹן רוּחָא), and everything that they do is immediately forgotten (וְכָל מָה דְּעַבְדֵי מִיָּד מִשְׁתַּכְּחֵי), and because of this it is called Neshiyyah [Oblivion] (וְעַל דָּא אִיקְרֵי נְשִׁיָּה). And they sow and plant trees there (וְזַרְעֵי וְנַטְעֵי אִילָנִין), and there too is no wheat, nor anything of the seven species (וְלֵית תַּמָּן חִטִּין וְלֹא מִשִּׁבְעַת הַמִּינִים).

Tziyyah [Wasteland] is a place according to its name: there is dryness in everything (צִיָּ״ה אִיהוּ אֲתַר כִּשְׁמֵיהּ בֵּיה יְבֵשׁוּתָא בְּכוֹלָא), and there are men there, beautiful in appearance (וְתַמָּן בְּנֵי נָשָׁא שַׁפִּירָן בְּחֵיזוּ). And because it is Tziyyah [Wasteland], when they know the place of a spring whose waters flow (וּמִגּוֹ דְּאִיהוּ צִיָּה כַּד יַדְעֵי אֲתַר דִּמְקוֹרָא דְּמַיָּא נָבְעִין), they enter there (עָאלִין תַּמָּן), and at times they ascend from within the place of water and rise to this Tevel [World] (וּלְזִמְנִין דְּסָלְקִין מִגּוֹ אֲתַּר דְּמַיָּא וְסָלְקִין לְהַאי תֵּבֵל), and they are men of faith more than the other men (וְאִינּוּן בְּנֵי מְהֵימְנוּתָּא יַתִּיר מִבְּנֵי נָשָׁא אָחֳרָנִין). And among them are good dwellings and much wealth (וּבֵינַיְיהוּ דִּיוּרִין טָבִין וְעוּתְּרָא סַגִּי), and they sow from the dryness that is there (וְזַרְעֵי מִגּוֹ יְבֵשׁוּתָּא דְּהָתָּם), and plant trees (וְנַטְעֵי אִילָנִין), but they do not prosper (וְלֹא מַצְלְחִין), and their desire is for the sons of men here (וְתִּיאוּבְתָּא דִּילְהוֹן לִבְּנֵי נָשָׁא דְּהָכָא). And of all of them, none eat bread like these who are here [Some say: except these who are here] (וּמִכֻּלְּהוּ לֵית דְּאָכְלֵי נַהֲמָא כַּד [ס״א בַּר] אִלֵּין דְּהָכָא), for in this Tevel [World] here, above all these (דְּבְּתֵבֵל הַכָּא לְעֵילָא מִכָּל אִלֵּין), it is written (וּכְתִיב), “And He shall judge Tevel [the world] in righteousness” (Tehillim 9:9) (וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק). And just as all these earths exist in this Tevel [World] (כְּגַוְונָא דְּכָל אִלֵּין אַרְעָאן אִית בְּהַאי תֵּבֵל), so too all these names exist in her (וְכָל אִלֵּין שְׁמָהָן אִית לָהּ אוּף הֲכִי), because she is the seventh (בְּגִין דְּאִיהִי שְׁבִיעָאָה), and there are here corresponding domains and places below (אִית הָכָא כְּגוֹוְנָא דְּאִינּוּן דוּכְתֵי תְּחוּמִין וְדוּכְתֵי הָכָא), and each one is called corresponding to that place below (וְאִיקְּרֵי כָּל חַד וְחַד כְּגוֹוְנָא דְּהַהוּא דוּכְתָּא דִּלְתַּתָּא). And all those who dwell among the sons of men differ from one another (וְכָל אִלֵּין בְּדִיוּרִין דִּבְנֵי נָשָׁא מְשַׁנְיָין אִלֵּין מֵאִלֵּין), as it is written (כְּתִיב), “How many are Your works, Hashem! All of them You made in wisdom; the earth is full of Your acquisitions” (Tehillim 104:24) (מָה רַבּוּ מַעֲשֶׂיךָ יְיָ כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ). Until here (עַד כָּאן): that is, until here from the omissions (ע״כ מֵהַהַשְׁמָטוֹת).

“Male and female He created them” (Bereshit 5:2) (זָכָר וּנְקֵבָה בְּרָאָם). Rabbi Shimon said (רַבִּי שִׁמְעוֹן אָמַר), supernal mysteries are revealed in these two verses (רָזִין עִלָּאִין אִתְגַּלְּיָין בְּהָנִי תְּרֵי קְרָאֵי). “Male and female He created them”-to make known the supernal glory (לְמִנְדַּע יְקָרָא עִלָּאָה), the mystery of faith, for from this secret was Adam created (רָזָא דִּמְהֵימָנוּתָא דְּמִגּוֹ רָזָא דְּנָא אִתְבְּרֵי אָדָם).

Come and see (תָּא חֲזֵי): in the mystery by which the heavens and earth were created, man too was created (בְּרָזָא דְאִתְבְּרִיאוּ שָׁמַיִם וָאָרֶץ אִתְבְּרֵי אָדָם). Concerning them it is written (בְּהוּ כְּתִיב), “These are the generations of the heavens and the earth when they were created” (Bereshit 2:4) (אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם). Concerning Adam it is written (בְּאָדָם כְּתִיב), “This is the book of the generations of Adam” (Bereshit 5:1) (זֶה סֵפֶר תּוֹלְדוֹת אָדָם), and there it also says “when they were created” (בְּיוֹם הִבָּרְאָם). “Male and female He created them” (זָכָר וּנְקֵבָה בְּרָאָם). From here we learn (מֵהָכָא אוּלִיפְנָא): any form in which male and female are not found together is not the supernal image as it should be (כָּל דִּיוּקְנָא דְּלָא אִשְׁתְּכַח בֵּיהּ דְּכַר וְנוּקְבָא לָאו אִיהוּ דִּיוּקְנָא עִלָּאָה כְּדְקָא חָזֵי). And in the mystery of the Mishnayot we have established this (וּבְרָזָא דְמַתְנִיתִין אוֹקִימְנָא).

Come and see (תָּא חֲזֵי): in every place where male and female are not found as one, Kudsha Berikh Hu does not establish His dwelling there (בְּכָל אֲתַר דְּלָא אִשְׁתַּכְּחוּ דְּכַר וְנוּקְבָא כְּחֲדָא קוּדְשָׁא בְּרִיךְ הוּא לָא שָׁוִי מְדוֹרֵיהּ בְּהַהוּא אֲתַר), and blessings are not found except in a place where male and female are found (וּבִרְכָּאן לָא אִשְׁתַּכָּחוּ אֶלָּא בְּאֲתַר דְּאִשְׁתְּכַח דְּכַר וְנוּקְבָא), as it is written (דִּכְתִיב), “And He blessed them and called their name Adam on the day they were created” (Bereshit 5:2) (וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם). And it is not written “and He blessed (Oto) him” and “called (Et) his name Adam” (וְלֹא כְּתִיב וַיְבָרֶךְ אוֹתוֹ וַיִּקְרָא אֶת שְׁמוֹ אָדָם), for even the name “Adam” is not called except when male and female are as one (דְּאֲפִלּוּ אָדָם לָא אִקְרֵי אֶלָּא דְּכַר וְנוּקְבָא כְּחֲדָא).

Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר): from the day that the Beit HaMikdash was destroyed, blessings were no longer found in the world (מִיּוֹמָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא בִּרְכָּאן לָא אִשְׁתַּכְּחוּ בְּעָלְמָא), and they are lost every day (וְאִתְאֲבִידוּ בְּכָל יוֹמָא), as it is written (דִּכְתִיב), “The righteous man is lost” (Yeshayahu 57:1) (הַצַּדִּיק אָבַד). What does “is lost” mean? The blessings that dwelled in him are lost (מַהִי אָבַד - אָבַד בִּרְכָּאן דְּהֲווּ שָׁרְיָין בֵּיהּ), as it is written (כְּמָה דִּכְתִיב), “Blessings are upon the head of the righteous” (Mishlei 10:6) (בְּרָכוֹת לְרֹאשׁ צַדִּיק). And it is written (וּכְתִיב), “Faith is lost” (Yirmeyahu 7:28) (אָבְדָה הָאֱמוּנָה).

In this same manner it is written (כְּגַוְונָא דָּא כְּתִיב), “And He blessed them” (Bereshit 1:28) (וַיְבָרֶךְ אֹתָם), and it is also written, “And Elohim blessed them” (וַיְבָרֶךְ אֹתָם אֱלֹהִים). From Shet were traced all the generations of the world (מִשֵּׁ״ת אִתְיַיחֲסוּ כָּל דָּרֵי עָלְמָא), and all those righteous ones of truth who were in the world (וְכָל אִנּוּן צַדִּיקֵי קְשׁוֹט דְּהֲווּ בְּעָלְמָא).