Daf 143a (דַּף קמ״ג ע״א)

And at the time when Shabbat was about to enter (וּבְשַׁעֲתָא דְּבָעָא לְמֵיעַל שַׁבְּתָא), He would create spirits, demons, and lilin (הֲוָה בָּרֵי רוּחִין וְשֵׁדִין וְעִלְעוּלִין). And before He finished them (וְעַד לָא סִיֵּים לוֹן), the Matronita came in her adornment (אָתַת מַטְרוֹנִיתָא בְּתִקּוּנָהָא), and sat before Him (וְיָתִיבַת קַמֵּיהּ). At the time that she sat before Him (בְּשַׁעֲתָא דְּיָתִיבַת קָמֵּיהּ), He left off from those creatures (אֲנָח לוֹן לְאִינּוּן בִּרְיָיאן), and they were not completed (וְלָא אִשְׁתְּלִימוּ). Once the Matronita sat with the King (כֵּיוָן דְּמַטְרוֹנִיתָא יַתְבַת עִם מַלְכָּא), and they were joined face to face (וְאִתְחַבָּרוּ אַפִּין בְּאַפִּין), who could enter between them (מַאן יֵיעוּל בֵּינַיְיהוּ)? Who could approach them (מַאן הוּא דְּיִקְרַב בַּהֲדַיְיהוּ)? (Therefore the matter is closed, the marital union of Torah scholars who know this secret, from Shabbat to Shabbat [בגין כך סתימא דִּמִּלָּה, עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים דְּיָדְעִין רָזָא דְּנָא, מִשַּׁבָּת לְשַׁבָּת]). And when they are joined (וְכַד אִתְחַבְּרוּ), they are sweetened, this one in that one (אִתְבְּסָמוּ דָּא בְּדָא). The day that all is sweetened in it (יוֹמָא דְּכֹלָּא אִתְבְּסָם בֵּיהּ). And because of this (וּבְגִין כָּךְ), the judgments are sweetened, one in the other (אִתְבְּסָמוּ דִּינִין דָּא בְּדָא), and supernals and lower ones are rectified (וְאִתְתְּקָנוּ עִלָּאִין וְתַתָּאִין).

And it was taught in the Concealed Book (וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא): the holy Atika desired to see (בָּעָא עַתִּיקָא קַדִּישָׁא לְמֵחֱזֵי), whether the judgments were sweetened (אִי אִתְבְּסָמוּ דִּינִין), and whether these two cleaved together, this one in that one (וְאִתְדְּבָקוּ תְּרֵין אִלֵּין דָּא בְּדָא). And from the side of the Nukvah there came forth harsh judgment (וְנָפַק מִסִּטְרָא דְּנוּקְבָּא דִּינָא תַּקִּיפָא), that the world could not bear (דְּלָא יָכִיל עָלְמָא לְמִסְבַּל). As it is written (דִּכְתִיב): “And the Adam knew Eve his wife, and she conceived and bore Kayin, and she said: I have acquired…” (וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן וַתֹּאמֶר קָנִיתִי וְגוֹ׳) (Bereshit 4). And the world could not bear (וְלָא הֲוָה יָכִיל עָלְמָא לְמִסְבַּל), because she was not sweetened (מִשּׁוּם דְּלָא אִתְבַּסְּמַת). And the mighty serpent cast into her the pollution of harsh judgment (וְחִוְיָא תַּקִּיפָא אַטִּיל בָּהּ זוּהֲמָא דְּדִינָא קַשְׁיָא), and therefore she was not able to be sweetened (וּבְגִין כָּךְ לָא הֲוָה יָכִיל לְאִתְבַּסְּמָא). And when Cain went forth from the side of the Nukvah (וְכַד נָפִיק דָּא קַיִן מִסְּטַר דְּנוּקְבָּא), he went forth strong and harsh (נָפַק תַּקִּיף קַשְׁיָא), strong in his judgment, harsh in his judgment (תַּקִּיף בְּדִינוֹי, קַשְׁיָא בְּדִינוֹי). Once he went forth, he was weakened and sweetened (כֵּיוָן דְּנָפַק אִתְחֲלָשָׁת וְאִתְבַּסְּמַת). After this, she brought forth another with more concealment (בָּתַר דָּא, אַפִּיקַת אַחֲרָא בְּסִימָא יַתִּיר), and the first, which was strong and harsh, ascended (וְסָלִיק קַדְמָאָה דְּהֲוָה תַּקִּיפָא קַשְׁיָא), and all judgments did not mix before him (Some say: were not aroused before him (וְכָל דִּינִין לָא אִתְעָרְבוּ [נ״א: אִתְעָרוּ] קָמֵיהּ), Some say: all judgments (did not) arouse with him (נ״א: וְכָל דִּינִין [לָא] אִתְעָרוּ עִמֵּיהּ).

Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב): “And it was when they were in the field” (וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה) (Bereshit 4). “In the field” (בַּשָּׂדֶה): that is made known above (דְּאִשְׁתְּמוֹדַע לְעֵילָּא). In the field that is called the field of apples (בַּשָּׂדֶה דְּאִקְרֵי שָׂדֶה דְּתַפּוּחִים). And this judgment prevailed over his brother (וְנָצַח הַאי דִּינָא לַאֲחוּה), because he was harsher than him (מִשּׁוּם דְּהֲוָה קַשְׁיָא מִנֵּיהּ), and he subdued him and hid him beneath him (וְאַכְפְּיֵיהּ וְאַטְמְרֵיהּ תְּחוֹתֵיהּ), until Kudsha Berikh Hu was aroused (עַד דְּאִתְּעַר בְּהַאי קוּדְשָׁא בְּרִיךְ הוּא), and removed him from before him (וְאַעְבְּרֵיהּ מִקַּמֵּיהּ). And He sank him into the Nukvah of the great abyss (וְשַׁקְעֵיהּ בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא), and included the brother in the sinking of the great sea (וְכָלִיל לַאֲחוּי בְּשִׁקּוּעָא דְּיַמָּא רַבָּא), which sweetens the supernal tears (דִּמְבַסֵּם דִּמְעִין עִלָּאִין). And from them descend souls to the world (וּמִנְּהוֹן נַחְתִין נִשְׁמָתִין לְעָלְמָא), each person according to his way (אֱינָשׁ לְפוּם אוֹרְחוֹי). And even though they are hidden (וְאַף עַל גַּב דִּטְמִירִין אִינּוּן), they spread, this one in that one (מִתְפַּשְּׁטִין דָּא בְּדָא), and they became one body (וְאִתְעֲבִידוּ גּוּפָא חַד). And from this body descend the souls of the wicked, the guilty, strong of spirit (וּמֵהַאי גּוּפָא, נַחְתִּין נִשְׁמָתְהוֹן דְּרַשִׁיעַיָּיא חַיָּיבַיָּא, תַּקִיפֵי רוּחָא).

From both of them together, you might think (מִתַּרְוִויהוֹן כַּחֲדָא סַלְּקָא דַּעְתָּךְ), rather, this to its side and this to its side (אֶלָּא דָּא לְסִטְרוֹי, וְדָא לְסִטְרוֹי). Happy are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), who draw their souls from this holy body that is called Adam (דִּמְשַׁלְפֵי נִשְׁמָתְהוֹן מֵהַאי גּוּפָא קַדִּישָׁא דְּאִקְרֵי אָדָם), that includes all (דְּכָלִיל כֹּלָּא), the place where crowns and holy diadems are joined there (אֲתָר דְּעִטְרִין וְכִתְרִין קַדִּישִׁין מִתְחַבְּרָאן תַּמָּן), in the bundle of perfection (בִּצְרוֹרָא דְּאַתְקְלָא [נ״א: דְּאִתְכְּלָא]).

Happy are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), Some say: “you, friends” (נ״א: אַתּוּן חַבְרַיָּא), that all these holy words (דְּכָל הָנֵי מִלִּין קַדִּישִׁין), that were spoken in the supernal holy spirit (דְּאִתְמָרוּ בְּרוּחַ קַדִּישָׁא עִלָּאָה), the spirit in which all supernal holies are included (רוּחַ דְּכָל קַדִּישִׁין עִלָּאִין אִתְכַּלְּלָן בֵּיהּ), are revealed to you (אִתְגַּלְיָין לְכוּ). Words of supernal and lower realms obey you (מִלִּין דְּעִלָּאִין וְתַתָּאִין צַיְיתִין לְהוּ). Happy are you, masters of masters (זַכָּאִין אַתּוּן מָארֵיהוֹן דְּמָארִין), reapers of the field (מְחַצְדֵּי חַקְלָא), that these words you will know and gaze into (דְּמִלִּין אִלֵּין תִּנְדְּעוּן וְתִסְתַּכְּלוּן בְּהוּ), and you will know your Master face to face, eye to eye (וְתִנְדְּעוּן לְמָארֵיכוֹן אַפִּין בְּאַפִּין, עֵינָא בְּעֵינָא). And in these words you will merit the World to Come (וּבְהָנֵי מִלִּין תִּזְכּוּן לְעָלְמָא דְּאָתֵי). This is what is written (הֲדָא הוּא דִכְתִיב): “And you shall know today and return to your heart…” (וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ וְגוֹ׳) (Deuteronomy 4). Hashem: Atik Yomin is the Elohim (יְיָ: עַתִּיק יוֹמִין הוּא הָאֱלֹהִים). And all is one (וְכֹלָּא הוּא חַד). Blessed is His Name forever and unto all eternities (בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): I see the supernal ones below, and the lower ones above (חֲמֵינָא עִלָּאִין לְתַתָּא, וְתַתָּאִין לְעֵילָּא). The supernal ones below: the image of Adam (עִלָּאִין לְתַתָּא, דִּיּוּקְנָא דְּאָדָם), which is the supernal adornments, the totality of all (דְּהוּא תִּקּוּנֵי עִלָּאָה, כְּלָלָא דְּכֻלְּהוּ). [Text missing] (חֲסֵר).

It was taught (תָּאנָא): it is written, “And the Tzaddik is the foundation of the world” (כְּתִיב וְצַדִּיק יְסוֹד עוֹלָם), for he includes six in one bond (דְּכָלִיל שִׁית בְּקַרְטוּפָא כַּחֲדָא). And this is what is written (וְהַאי הוּא דִכְתִיב): “His thighs are pillars of marble” (שׁוֹקָיו עַמּוּדֵי שֵׁשׁ) (Song of Songs 5). And it was taught in the Concealed Book (וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא): in Adam are included the supernal crowns, in general and in particular (בָּאָדָם אִתְכְּלִילוּ כִּתְרִין עִלָּאִין, בִּכְלַל וּבִפְרַט). And in Adam are included the lower crowns, in particular and in general (וּבְאָדָם אִתְכְּלִילוּ כִּתְרִין תַּתָּאִין, בִּפְרָט וּכְלָל). The supernal crowns in general (כִּתְרִין עִלָּאִין בִּכְלַל), as it was said in the image of all these forms (כְּמָה דְּאִתְּמַר בְּדִיּוּקְנָא דְּכָל הָנֵי דִּיוּקְנִין [נ״א: תִּיקּוּנִין]). In particular: in the fingers of our hand, five corresponding to five (בִּפְרָט: בְּאֶצְבְּעָן דִּיְדִן, חָמֵשׁ כְּנֶגֶד חָמֵשׁ). The lower crowns: in the toes of the feet, which are particular and general (כִּתְרִין תַּתָּאִין, בְּאֶצְבְּעִין דְּרַגְלִין דְּאִינּוּן פְּרָט וּכְלָל). For the body is not seen with them (דְּהָא גּוּפָא לָא אִתְחֲזֵי בַּהֲדַיְיהוּ), for they are outside the body (דְּאִינּוּן לְבַר מִגּוּפָא). And because of this they are not within the body (וּבְגִין כָּךְ לָא הֲווֹ בְּגוּפָא). For the body sets them aside from itself (דְּגוּפָא אַעְדִּיוּ מִנַּיְיהוּ).

If so, what is [the meaning of] “And His feet shall stand on that day” (אִי הָכִי, מַאי וְעָמְדוּ רַגְלָיו בַּיוֹם הַהוּא)? Rather, His feet of the body (אֶלָּא רַגְלָיו דְּגוּפָא), masters of judgment—Some say: the masters of judgments (מָארֵיהוֹן דְּדִינִין [נ״א: דִּמְאָרֵין])—to execute vengeance (לְמֶעְבַּד נוּקְמִין), and they are called masters of feet (וְאִקְרוּן בַּעֲלֵי רַגְלַיִם). And from them are strong ones (וּמִנְּהוֹן תַּקִּיפִין). And their masters of judgments below are united with the lower crowns (וּמִתְאַחֲדָן מָארֵיהוֹן דְּדִינִין דִּי לְתַתָּא, בְּכִתְרִין תַּתָּאִין).

It was taught (תָּאנָא): all these supernal adornments (כָּל אִינּוּן תִּקּוּנֵי דִּלְעֵילָּא), in the holy body (דִּבְגוּפָא קַדִּישָׁא), in male and female (בְּדִכַּר וְנוּקְבָּא), the totality of Adam (כְּלָלָא דְּאָדָם), each one is drawn from the other (אִתְמְשִׁיךְ דָּא מִן דָּא), and united one with the other (וּמִתְאַחֲדָן דָּא בְּדָא), and give drink, this one to that one (וְאַשְׁקוּן דָּא לְדָא). As blood is drawn in the branches of the veins, this one to that one, from one place to another (כְּמָה דְּאִתְמְשַׁךְ דָּמָא בְּקִטְפִין דְּוָרִידִין לְדָא וּלְדָא, לְהָכָא וּלְהָכָא, מֵאֲתָר דָּא לְאֲתָר אַחֲרָא), and they are the flows—Some say: veins—of the body (וְאִינּוּן מַשְׁקִין [נ״א: קַסְטִין] דְּגוּפָא [נ״א: לְגוּפָא]). They give drink, this one to that one (אַשְׁקְיָין דָּא לְדָא), they illumine, this one to that one (מְנַהֲרִין דָּא לְדָא), until all the worlds were illumined (עַד דְּאַנְהִירוּ כֻּלְּהוּ עָלְמִין), and were blessed because of them (וּמִתְבָּרְכָאן בְּגִינֵיהוֹן).