Daf 141b (דַּף קמ״א ע״ב)

The generality of all matters (כְּלָלָא דְּכָל מִלִּין): Atika of Atikin (עַתִּיקָא דְּעַתִּיקִין) and Ze’ir Anpin (וּזְעֵיר אַפִּין), all is one (כֹּלָּא חַד). All was (כֹּלָּא הֲוָה). All is (כֹּלָּא הֲוִי). All shall be (כֹּלָּא יְהֵא). It is not changed (לָא יִשְׁתַּנֵי). And is not changing (וְלָא מִשְׁתָּנֵי). And no change (וְלָא שְׁנָא). It is rectified in these adornments (אִתְתָּקַּן בְּתִקוּנִין אִלֵּין). The image is completed, the image which includes all images (אִשְׁתְּלִים דִּיּוּקְנָא דְּכָלִיל כָּל דִּיוּקְנִין). The image which includes all Names (דִּיּוּקְנָא דְּכָלִיל כָּל שְׁמָהָן). The image which is seen in its aspects like this image (דִּיּוּקְנָא דְּאִתְחֲזֵי בְּגוֹוַנֵיהּ כְּהַאי דִּיּוּקְנָא). Some say: “in it all images” (נ״א: בְּגוֹויֵהּ כָּל דִּיוּקְנִין). It is not this image (לָאו הַאי דִּיּוּקְנָא הֲוִי), but like the likeness of this image (אֶלָּא כְּעֵין הַאי דִּיּוּקְנָא).

When crowns and diadems are joined (כַּד אִתְחַבְּרָן עִטְרִין וְכִתְרִין), then is the completeness of all (כְּדֵין הוּא אַשְׁלְמוּתָא דְּכֹלָּא). Because the image of man (בְּגִין, דְּדִיּוּקְנָא דְּאָדָם), is the image of supernal and lower beings that are included in him (הֲוִי דִּיּוּקְנָא דְּעִלָּאִין וְתַתָּאִין דְּאִתְכְּלָלוּ בֵּיהּ). And because this image includes supernal and lower beings (וּבְגִין דְּהַאי דִּיּוּקְנָא כָּלִיל עִלָּאִין וְתַתָּאִין), the holy Atika arranged His adornments (אַתְקִין עַתִּיקָא קַדִּישָׁא תִּקּוּנוֹי), and the adornment of Ze’ir Anpin (וְתִקּוּנָא דִּזְעֵיר אַפִּין), in this image and adornment (בְּהַאי דִּיּוּקְנָא וְתִקּוּנָא). And if you say (וְאִי תֵּימָא): what difference between this and that (מַה בֵּין הַאי לְהַאי)? All is in one balance (כֹּלָּא הוּא בְּמַתְקְלָא חֲדָא). But from here (Some say: from us) (אֲבָל מִכָּאן [נ״א: מִנָּן])—paths are separated (אִתְפָּרְשָׁן אָרְחוֹי). Some say: mercies are spread (נ״א: אִתְפְּשְׁטַן רַחֲמֵי). And from here (Some say: and from us) (וּמִכָּאן [נ״א: וּמִנָּן])—judgment is found (אִשְׁתְּכַח דִּינָא). And from our side they are different one from another (וּמִסִּטְרָא דִּילָן הֲווֹ שַׁנְיָין דָּא מִן דָּא). And these secrets are not given over (וְרָזִין אִלֵּין לָא אִתְמְסָרוּ), except to the reapers of the holy field (בַּר לִמְחַצְּדֵי חַקְלָא קַדִּישָׁא). And it is written (וּכְתִיב): “The secret of Hashem is to those who fear Him” (סוֹד יְיָ לִירֵאָיו) (Psalms 25). It is written (כְּתִיב): “And Hashem Elohim formed the man” (וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם) (Bereshit 2), with two Yods (בִּתְרֵי יוֹדִי״ן). He completed adornment within adornment (אַשְׁלִים תִּקּוּנָא גּוֹ תִּקּוּנָא), imprint within the seal (טַבְרְקָא דְּגוּשְׁפַּנְקָא). And this is “And He formed” (וְדָא הוּא וַיִּיצֶר). Two Yods, why (תְּרֵין יוֹדִין לָמָּה)? The secret of the holy Atika (רָזָא דְּעַתִּיקָא קַדִּישָׁא), and the secret of Ze’ir Anpin (וְרָזָא דִּזְעֵיר אַפִּין). “And He formed” (וַיִּיצֶר), what is “formed” (מַאי צָר)? He formed a form within a form (צָר צוּרָה בְּגוֹ צוּרָה). And this is “And He formed” (וְדָא הוּא וַיִּיצֶר). And what is form within a form (וּמַהוּ צוּרָה בְּגוֹ צוּרָה)? Two Names (תְּרֵין שְׁמָהָן), that are called the complete Name (דְּאִתְקְרֵי שֵׁם מָלֵּא), Hashem Elohim (יְיָ אֱלֹהִים). And this is the secret of the two Yods of “And He formed” (וְדָא הוּא רָזָא דִּתְרֵין יוֹדִי״ן דְּוַיִּיצֶר), that He formed a form within a form (דְּצָר צוּרָה גּוֹ צוּרָה). This is the adornment of the complete Name (תִּקּוּנָא דִּשְׁמָא שְׁלִים): Hashem Elohim (יְיָ אֱלֹהִים). And with what were they included (וּבְמָה אִתְכְּלִילוּ)? In this supernal image, that is called Adam (בְּדִיּוּקְנָא עִלָּאָה דָּא, דְּאִקְרֵי אָדָם), which includes male and female (דְּכָלִיל דְּכַר וְנוּקְבָּא). And because of this it is written: “the Adam” which includes male and female (וְעַל דָּא כְּתִיב אֶת הָאָדָם דְּכָלִיל דְּכַר וְנוּקְבָּא).

“Et”: to bring forth and to increase the species that goes out from it, male and female (אֶת: לְאַפָּקָא וּלְמִסְגֵּי זִינָא דְּנָפִיק מִנֵּיהּ. [מִדְּכַר וְנוּקְבָּא]). “Dust from the ground” (עָפָר מִן הָאֲדָמָה): an image within an image (דִּיּוּקְנָא בְּגוֹ דִּיּוּקְנָא). “And He breathed into his nostrils the breath of life” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים): an imprint within an imprint (טַבְרְקָא דְּגוּשְׁפַּנְקָא גּוֹ בְּגוֹ). And why all of this (וְכָל דָּא לָמָּה)? In order that the hidden of the supernal hidden might be drawn and enter into him (בְּגִין לְאִשְׁתַּלְּפָא וּלְעַיְּילָא בֵּיהּ סָתִים דִּסְתִּימָא עִלָּאָה), until the end of all concealments (עַד סוֹפָא דְּכָל סְתִימִין). This is what is written (הֲדָא הוּא דִכְתִיב): “And He breathed into his nostrils the breath of life” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Bereshit 2). The soul, that all the lives of above and below depend upon that soul (נִשְׁמְתָא, דְּכָל חַיֵּי דְּעֵילָּא וְתַתָּא תַּלְיָין מֵהַהִיא נִשְׁמְתָא), and are sustained by it (וּמִתְקַיְימֵי בָּהּ). “And the Adam became a living soul” (וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה) (Bereshit 2): to be bound (לְאַתְּרְקָא), and to enter into the adornments in this manner (וּלְעַיְּילָא בְּתִקוּנִין כְּגַוְונָא דָּא), and to be drawn to that soul (וּלְאַשְׁלְפָא לְהַהִיא [נ״א: מֵהַהִיא] נִשְׁמְתָא), from degree to degree until the end of all degrees (מִדַּרְגָּא לְדַרְגָּא עַד סוֹפָא דְּכָל דַּרְגִּין), so that that soul might be found in all (בְּגִין דִּיהֱוִי הַהִיא נִשְׁמְתָא מִשְׁתַּכְּחָא בְּכֹלָּא), and spread into all (וּמִתְפַּשְּׁטָא בְּכֹלָּא), and that all may be in one union (וּלְמֶהֱוִי כֹּלָּא בְּיִחוּדָא חַד). And one who separates this union from the world (וּמַאן דְּפָסִיק הַאי יִחוּדָא מִן עָלְמָא), is as one who cuts off this soul (כְּמַאן דְּפָסִיק נִשְׁמְתָא דָּא), and shows that there is another soul besides this (וּמְחַזֵי דְּאִית נִשְׁמְתָא אַחֲרָא, בַּר מֵהַאי). And because of this (וּבְגִין כַּךְ), he shall be cut off, he and his remembrance, from the world for all generations (יִשְׁתְּצֵי הוּא וְדוּכְרָנֵיהּ מִן עָלְמָא לְדָרֵי דָּרִין).

In this image of Adam (בְּהַאי דִּיּוּקְנָא דְּאָדָם), rests and is rectified the totality of male and female (שַׁארִי וְתָקִין כְּלָלָא דְּכַר וְנוּקְבָּא). When this image is rectified in its adornments (כַּד אִתְתָּקַּן הַאי דִּיּוּקְנָא בְּתִקּוּנוֹי), it begins from its joy, between the two arms (שָׁארֵי מֵחַדּוֹי, מִבֵּין תְּרֵין דְּרוֹעִין), in the place where the hairs of the beard hang (בְּאֲתָר דְּתַּלְיָין שַׂעְרֵי דְּדִיקְנָא), which are called—Some say: which is called—Tiferet (דְּאִתְקְרוּן [נ״א: דְּאִתְקָרֵי] תִּפְאֶרֶת). And this Tiferet spreads (וְאִתְפָּשַּׁט הַאי תִּפְאֶרֶת), and establishes two sides (וְתָקִין תְּרֵין חַדִּין), and turns backward (וְאִשְׁתְּלַיף לַאֲחוֹרוֹי), and forms the skull of the Nukvah (וְעֲבַד גּוּלְגַלְתָּא דְּנוּקְבָּא).

All is hidden on every side (כֹּלָּא סְתִימָא מִכָּל סִטְרוֹי), in the hair of the face of the head (בְּשַׂעְרָא בְּפַרְצוּפָא דְּרֵישָׁא). And in one totality they were made in this Tiferet (וּבִכְלָלָא חֲדָא אִתְעָבִידוּ בְּהַאי תִּפְאֶרֶת), and are called Adam, male and female (וְאִקְרֵי אָדָם דְּכַר וְנוּקְבָּא). This is what is written (הֲדָא הוּא דִכְתִיב): “as the beauty of Adam to dwell in a house” (כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת) (Isaiah 44). When the face of the head of the Nukvah was created (כַּד אִתְבְּרֵי פַּרְצוּפָא דְּרֵישָׁא דְּנוּקְבָּא), one root of hair is suspended from behind Ze’ir Anpin (תַּלְיָיא חַד קוֹצָא דְּשַׂעְרֵי מֵאֲחוֹרוֹי דִּזְעֵיר אַפִּין), and hangs until the head of the Nukvah (וְתָלֵי עַד רֵישָׁא דְּנוּקְבָּא). And the hairs of her head were awakened (וְאִתְּעֲרוּ שַׂעְרֵי בְּרֵישָׁהָא), all of them red, included within colors (כֻּלְּהוּ סוּמָקֵי דִּכְלִלָן בְּגוֹ גְּוָנֵי). This is what is written (הֲדָא הוּא דִכְתִיב): “and the hair of your head is like purple” (וְדַלַּת רֹאשֵׁךְ כָּאַרְגָמָן) (Song of Songs 7). What is argaman (מַהוּ אַרְגָּמָן)? Colors included within colors (גְּוָנֵי דִּכְלִילָן בְּגוֹ גְּוָנֵי).

It was taught (תָּאנָא): this Tiferet spreads from the navel of the heart (אִתְפָּשַׁט הַאי תִּפְאֶרֶת מִטַבּוּרָא דְּלִבָּא), and hollows and passes to the other side (וְנָקִיב וְאִתְעֲבָר בְּגִיסָא אַחֲרָא), and forms the face of the Nukvah until the navel (וְתָקִין פַּרְצוּפָא דְּנוּקְבָּא עַד טַבּוּרָא). And from the navel it begins, and in the navel it is completed (וּמִטַבּוּרָא שָׁארֵי, וּבְטַבּוּרָא שְׁלִים).

Further, this Tiferet spreads (תּוּ אִתְפְּשָׁט הַאי תִּפְאֶרֶת), and rectifies the intestines of the male (וְאַתְקִן מֵעוֹי דִּדְכוּרָא), and into this place enter all mercies (וְעָיִיל בְּהַאי אֲתָר כָּל רַחֲמִין), and every side of mercy (וְכָל סִטְרָא דְּרַחֲמֵי). And it was taught (וְתָאנָא): in these intestines are united six hundred thousand myriads of masters of mercy (בְּהָנֵי מֵיעַיין אִתְאַחֲדָן, שִׁית מֵאָה אֶלֶף רִבּוֹא מָארֵי דְּרַחֲמֵי), and they are called masters of intestines (וְאִתְקְרוּן בַּעֲלֵי מֵיעַיין). As it is written (דִכְתִיב): “Therefore My intestines are troubled for him, I will surely have mercy on him, says Hashem” (עַל כֵּן הָמוּ מֵעַי לוֹ רַחֵם אַרַחֲמֶנוּ נְאֻם יְיָ) (Jeremiah 31).

It was taught (תָּאנָא): this Tiferet is included in mercy and included in judgment (הַאי תִּפְאֶרֶת, כָּלִיל בְּרַחֲמֵי, וְכָלִיל בְּדִינָא), and mercy spreads in the male (וְאִתְפָּשַּׁט רַחֲמֵי בִּדְכוּרָא), and passes and hollows (Some say: shines) to the Sitra achra (וְאִתְעֲבָר וְנָקִיב [נ״א: וְנָהִיר] לִסְטַר אַחֲרָא), and forms the intestines of the female (וְתָקִין מֵיעוֹי דְּנוּקְבָּא), and her intestines are rectified in the side of judgment (וְאִתְתְּקָנוּ מְעָהָא בְּסִטְרָא דְּדִינָא).