Daf 104b (דַּף ק״ד ע״ב)
And Elohim created the Adam in His image (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1). In the book of King Shlomo we have found (בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא אַשְׁכַּחְנָא), that at the time when the Zivug is found below (דִּבְשַׁעֲתָא דְּזִוּוּגָא אִשְׁתְּכַח לְתַתָּא), Kudsha Berikh Hu sends one likeness (שָׁדַר קוּדְשָׁא בְּרִיךְ הוּא חַד דִּיּוּקְנָא), like the face of a man (כְּפַרְצוּפָא דְּבַּר נָשׁ), an engraved imprint in an image (רְשִׁימָא חֲקִיקָא בְּצוּלְמָא), and it stands over that Zivug (וְקַיְּימָא עַל הַהוּא זִוּוּגָא). And if permission were given to the eye to see (וְאִלְמָלֵא אִתְיְיהִיב רְשׁוּ לְעֵינָא לְמֵחֱזֵי), a man would see upon his head one image (חָמֵי בַּר נָשׁ עַל רֵישֵׁיהּ חַד צוּלְמָא), an imprint like the face of a man (רְשִׁימָא כְּפַרְצוּפָא דְּבַּר נָשׁ). And in that image a man is created (וּבְהַהוּא צוּלְמָא אִתְבְּרֵי בַּר נָשׁ). And until that image which his Master sent upon his head stands and is found there (וְעַד דְּקַיְּימָא נ״א וְעַד לָא קַיְימָא הַהוּא צוּלְמָא דְּשָׁדַר לֵיהּ מָארֵיהּ עַל רֵישֵׁיהּ וְיִשְׁתְּכַּח תַּמָּן), man is not created (לָא אִתְבְּרֵי בַּר נָשׁ). This is what is written (הֲדָא הוּא דִכְתִיב): And Elohim created the Adam in His image (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1).
That image is prepared before him until he goes out into the world (הַהוּא צֶלֶם אִזְדְּמַן לָקֳבְלֵיהּ עַד דְּנָפִיק לְעָלְמָא). When he goes out (כַּד נָפַק), in that image he grows (בְּהַהוּא צֶלֶם אִתְרַבֵּי), in that image he walks (בְּהַהוּא צֶלֶם אָזִיל). This is what is written (הֲדָא הוּא דִכְתִיב): Surely in an image does man walk (אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ) (Psalms 39). And this image is from above (וְהַאי צֶלֶם אִיהוּ מִלְּעֵילָּא).
At the time when those spirits go forth from their places (בְּשַׁעֲתָא דְּאִינּוּן רוּחִין נַפְקָן מֵאַתְרַיְיהוּ), each and every spirit is prepared before the Holy King with adornments of glory (כָּל רוּחָא וְרוּחָא אִתְתָּקַּן קַמֵּי מַלְכָּא קַדִּישָׁא בְּתִקּוּנֵי יְקָר), in the visage that stands in this world (בְּפַרְצוּפָא דְּקָאִים בְּהַאי עָלְמָא). And from that image of glorious adornment, this tzelem emerges (וּמֵהַהוּא דִּיּוּקְנָא תִּקּוּנָא יְקָר, נָפִיק הַאי צֶלֶם). And this is the third for the spirit (וְדָא תְּלִיתָאָה לְרוּחָא), and it is preceded in this world at the time when the Zivug is found (וְאַקְדִּימַת בְּהַאי עָלְמָא, בְּשַׁעֲתָא דְּזִוּוּגָא אִשְׁתְּכַח).
And there is no Zivug in the world in which a tzelem is not found within them (וְלֵית לָךָ זִוּוּגָא בְּעָלְמָא, דְּלָא אִשְׁתְּכַח צֶלֶם בְּגַוַּויְיהוּ). But Israel, who are holy, this holy tzelem, from a holy place it is found within them (אֲבָל יִשְׂרָאֵל קַדִּישִׁין, הַאי צֶלֶם קַדִּישָׁא, וּמֵאֲתַר קַדִּישָׁא אִשְׁתְּכַח בְּגַוַויְיהוּ). But for the worshippers of the stars and constellations, their tzelem is from those evil species (וּלְעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, צֶלֶם מֵאִינּוּן זִינִין בִּישִׁין). From the side of defilement it is found within them (מִסִּטְרָא דִּמְסָאֲבוּתָא אִשְׁתְּכַח בְּגַוַויְיהוּ). And therefore, a man must not cause his tzelem to be mingled with the tzelem of idolaters (וְעַל דָּא, לָא לִיבְעֵי לֵיהּ לְאִינִישׁ, לְאִתְעָרְבָא צוּלְמָא דִּילֵיהּ, בְּצוּלְמָא דְּעוֹבְדֵי עֲבוֹדָה זָרָה), because this one is holy and this one is defiled (בְּגִין דְּהַאי קַדִּישָׁא, וְהַאי מִסְאֲבָא).
Come and see what is between Israel and the worshippers of stars and constellations, and so forth (תָּא חֲזֵי מַה בֵּין יִשְׂרָאֵל וּלְעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת וְכוּ')p1-12. As it is written (Numbers 29) (דִּכְתִּיב) “On the eighth day, an assembly shall there be for you” (בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם), for this day is from the King alone (דְּהָא יוֹמָא דָּא, מִמַּלְכָּא הוּא בִּלְחוֹדוֹי), His joy is with them, with Israel (חֶדְוָותָא דִּילֵיהּ בְּהוּ בְּיִשְׂרָאֵל).
It is comparable to a King who prepared guests (מְתַל לְמַלְכָּא דְּזַמִּין אוּשְׁפִּיזִין), all the sons of His palace attended to them (אִשְׁתְּדָּלוּ בְּהוּ כָּל בְּנֵי הֵיכָלֵיהּ). Afterward the King said (לְבָתַר אָמַר מַלְכָּא): therefore I and you attended to all the guests (עַל כֵּן אֲנָא וְאַתּוּן אִשְׁתָּדַּלְנָא כֻּלְּהוּ בְּאוּשְׁפִּיזִין), and you offered sacrifices for the rest of the nations every day (וּקְרַבְתּוּן קָרְבְּנִין עַל שְׁאָר עַמִּין בְּכָל יוֹמָא).
From now on and further (מִכָּאן וּלְהָלְאָה), I and you shall rejoice for one day (אֲנָא וְאַתּוּן נֵחֱדֵי יוֹמָא חַד). This is what is written: “On the eighth day, an assembly shall there be for you” (הֲדָא הוּא דִכְתִיב בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם). “For you”: to offer sacrifices on your behalf (לָכֶם: לְקָרְבָא קָרְבְּנִין עָלַיְיכוּ). But the faithful guests are constantly found with the King (אֲבָל אוּשְׁפִּיזֵי מְהֵימְנוּתָא, בְּמַלְכָּא מִשְׁתַּכְחֵי תְּדִירָא). And on the day of the joy of the King, all of them gather together with Him and are found there (וּבְיוֹמָא דְּחֶדְוָותָא דְּמַלְכָּא, כֻּלְּהוּ מִתְכַּנְּפֵי עִמֵּיהּ, וּמִשְׁתַּכְחָן). And therefore it is written “Assembly,” whose translation is “Gathering” (וְעַל דָּא כְּתִיב, עֲצֶרֶת, תַּרְגּוּמוֹ: כְּנִישׁוּ).
Notes
Until the King who prepares the guests (עַד דְּמַלְכָּא דְּזַמִּין אוּשְׁפִּיזִין). This teaching is written in the portion Vayechi Ya‘akov, daf 220a, line 1 (זֶה הַמַּאֲמָר כָּתוּב בְּפָרָשַׁת וַיְחִי יַעֲקֹב דַּף ר״ך עַמּוּד א׳ שׁוּרָה א׳), and it belongs here (וְשַׁיֵּיךְ כָּאן). And these are the variants I found between what is written in this copy and what is written there (וְאֵלוּ הַחִלּוּפִים מָצָאתִי בֵּין הַכָּתוּב בַּהֲעָתָק לְבֵין הַכָּתוּב שָׁם). In line 22, instead of “worlds” I found “images” (שׁוּרָה כ״ב בִּמְקוֹם עָלְמִין מָצָאתִי צוּלְמִין). In line 25, instead of “Ya‘dei Dinei Gari‘a,” there it says “Dinah” (שׁוּרָה כ״ה בִּמְקוֹם יַעֲדֵי דִּינֵי גְרִיע. שָׁם בִּמְקוֹם יָדֵהּ מָצָאתִי דִּינָא). In line 31: “Who will give a pledge? And this: when the moon shines and the night is arranged in light” (שׁוּרָה ל״א מִי יִתֵּן עֵרָב וְדָא כַּד נָהֲרָא סִיהֲרָא וּלְיָלְיָא אִתְתְּקַן בִּנְהוֹרָא). In line 35, instead of “deeds” I found “creations” (שׁוּרָה ל״ה עוֹבְדִין מָצָאתִי בִּרְיָן). On daf 220b, line 5: “with it, strength” (עַמּוּד ב׳ שׁוּרָה ה׳ בֵּיהּ חֵילָא). In line 6: “I formed it, that is, and a branch of a leafy tree; also I made it” (שׁוּרָה ו׳ יְצַרְתִּיו הָאִינוּ וְעָנַף עֵץ עָבוֹת. אַף עֲשִׂיתִיו). In line 14: “to his freedom, and therefore we call it the first day - this in the book of Aggadah, and it is fitting” (שׁוּרָה י״ד לְחֵירוּ וְעַל דָּא קָרִינָא לֵיהּ יוֹם הָרִאשׁוֹן דָּא בְּסֵפֶרָא דְּאַגָּדְתָּא וּשְׁפִיר הוּא). In line 24: “of Abba, therefore all is fitting, and not with a sign for fruits, and it does not produce fruits” (שׁוּרָה כ״ד דְּאַבָּא בְּגִין כָּךְ כֻּלָּא יָאָה וְלָא בְּסִימָא לְפֵירִין וְלָא עֲבִיד פֵּירִין). In line 25: “this should be two” (שׁוּרָה כ״ה הַדֵּין צָרִיךְ לוֹמַר תְּרֵין). In line 26: “to the well, Another matter” (שׁוּרָה כ״ו לְבִירָא דּ״א). In line 29: instead of “Ya‘akov” it should say “well” (שׁוּרָה כ״ט יַעֲקֹב צָרִיךְ לוֹמַר בִּירָא). In line 31: “this in this” should say “this without this” (שׁוּרָה ל״א דָּא בְּדָא צָרִיךְ לוֹמַר דָּא בְּלָא דָּא). In line 33: “it should say, even though in this stream judgment is not found in it” (שׁוּרָה ל״ג צָרִיךְ לוֹמַר אַף עַל גַּב דְּבְהַאי נַחַל דִּינָא לָא אִשְׁתְּכַח בֵּיהּ). In line 35: “it should say, from the Tzaddik it comes forth, and a great gathering emerges from them” (שׁוּרָה ל״ה צָרִיךְ לוֹמַר דְּצַדִּיק אִיבָּא וּכְנִישׁוּ רַבְרְבָא נָפְקִי מִנַּיְיהוּ). In line 36: “it should say, from them it does not come forth and not a taste” (שׁוּרָה ל״ו צָרִיךְ לוֹמַר מִנַּיְיהוּ לָא אִיבָּא וְלָא טַעֲמָא). And there it is all fitting, and therefore the etrog is on the left side (שָׁם וְכֻלָּא שְׁפִיר וְעַל דָּא אֶתְרוֹג בִּשְׂמָאלא). And at the end of the teaching I found it written: “as it is written” (וּבְסוֹף הַמַּאֲמָר מָצָאתִי כָּתוּב דְּכְתִיב).