Daf 143b (דַּף קמ״ג ע״ב)

It was taught (תָּאנָא): all those crowns which are not included in the body (כָּל אִינּוּן כִּתְרִין דְּלָא אִתְכְּלִלוּ בְּגוּפָא), all are distant and defiled (כֻּלְּהוּ רְחִיקִין וּמְסָאֲבִין), and they defile all who approach them to know words from them (וּמְסַאֲבָן כָּל מַאן דְּיִקְרַב לְגַבֵּיהוֹן, לְמִנְדַּע מִנְּהוֹן מִלִּין).

It was taught (תָּאנָא): what is their hatred against Torah scholars (מַאי תִּיאוּבְתָא דִּלְהוֹן לְגַבֵּי תַּלְמִידֵי חֲכָמִים)? Rather, because they see in them the holy body (אֶלָּא מִשּׁוּם דְּחָמָן בְּהוּ גּוּפָא קַדִּישָׁא), and to be included with them in that body (וּלְאִתְכַּלְלָא בְּהוּ בְּהַהוּא גּוּפָא). And if you say (וְכִי תֵּימָא): if so, behold the holy angels, are they not within the totality of the body (הָא מַלְאָכִין קַדִּישִׁין וְלֵיתְהוֹן בִּכְלָלָא דְּגוּפָא)? No! For Heaven forbid, if they were outside the totality of the holy body (לָא. דְּחַס וְשָׁלוֹם אִי לֶיהֱווֹן לְבַר מִכְּלָלָא דְּגוּפָא קַדִּישָׁא), they would not be holy and would not endure (לָא הֲווֹ קַדִּישִׁין וְלָא מִתְקַיְימֵי). And it is written (וּכְתִיב): “His body like tarshish” (וּגְוִיָּיתוֹ כְתַרְשִׁישׁ) (Daniel 10). And it is written (וּכְתִיב): “And their rims were full of eyes” (וְגַבּוֹתָם מְלֵאוֹת עֵינַיִם) (Ezekiel 1). And it is written (וּכְתִיב): “And the man Gabriel” (וְהָאִישׁ גַּבְרִיאֵל) (Daniel 9). All are within the totality of Adam (כֻּלְּהוּ בִּכְלָלָא דְּאָדָם), except for those who are not within the totality of the body (בַּר מֵהָנֵי דְּלֵיתְהוֹן בִּכְלָלָא דְּגוּפָא), for they are defiled, and they defile all who approach them (דְּאִינּוּן מִסְאֲבִין, וּמְסַאֲבָן כָּל מַאן דְּיִקְרַב בַּהֲדַיְיהוּ).

And it was taught (וְתָאנָא): all of them are from the spirit of the left (כֻּלְּהוּ מֵרוּחָא דִּשְׂמָאלָא), which was not sweetened in Adam (דְּלָא אִתְבְּסָם בְּאָדָם מִשְׁתַּכְּחִין), and they went out from the totality of the holy body (וְנַפְקוּ מִכְּלָלָא דְּגוּפָא קַדִּישָׁא), and did not cleave in it (וְלָא אִתְדָּבָקוּ בֵּיהּ). And because of this all are defiled (וּבְגִין כָּךְ כֻּלְּהוּ מִסְאֲבִין), and go and fly through the world (וְאַזְלִין וְטָאסִין עָלְמָא), and enter into the female of the great abyss (וְעַיְילִין בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא), to cleave to that first judgment which is called Kayin (לְאִתְדַּבְּקָא בְּהַהוּא דִּינָא קַדְמָאָה דְּאִקְרֵי קַיִן), who went out in the totality of the lower body (דְּנָפִיק בִּכְלָל דְּגוּפָא דִּלְתַּתָּא). And they roam and fly through the world (וְשָׁאטִין וְטָאסִין כָּל עָלְמָא), and they fly but do not cleave to the totality of the body (וּפַרְחָן וְלָא מִתְדַּבְּקָאן בִּכְלָלָא דְּגוּפָא). And because of this they are outside (וּבְגִינֵי כַּךְ אִינּוּן לְבַר), from all dwellings above and below (מִכָּל מַשִׁרְיָין דִּלְעֵילָּא וְתַתָּא). They are defiled (מִסְאֲבִין אִינּוּן). About them it is written (בְּהוּ כְּתִיב): “Outside the camp shall be his dwelling” (מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ) (Leviticus 13). And in the spirit that is called Hevel (וּבְרוּחָא דְּאִקְרֵי הֶבֶל), which was sweetened more in the totality of the holy body (דְּאִתְבָּסָּם יַתִּיר בִּכְלָלָא דְּגוּפָא קַדִּישָׁא), went out others that were more sweetened (נָפְקִין אַחֲרָנִין דְּמִבַּסְמָן יַתִּיר), and cleave in the body (וּמִתְדַּבְּקָן בְּגוּפָא), and do not cleave (וְלָא מִתְדַּבְּקָן). All of them depend upon the air (כֻּלְּהוּ תַּלְיָין בַּאֲוִירָא), and go out from this totality, unlike those defiled ones (וְנָפְקִין מֵהַאי כְּלָלָא דְּאִלֵּין מִסְאֲבִין). And they hear what they hear from above (וְשַׁמְעִין מַה דְּשַׁמְעִין מֵעֵילָּא), and from them they make known below what is told to them (וּמִנַּיְיהוּ יַדְעֵי לְתַתָּא דְּקָאַמְרֵי לְהוּ).

It was taught in the Concealed Book (וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא): once the totality of Adam was sweetened above (כֵּיוָן דְּאִתְבְּסָמוּ לְעֵילָּא כְּלָלָא דְּאָדָם), the holy body, male and female (גוּפָא קַדִּישָׁא, דְּכַר וְנוּקְבָּא), they joined a third time (אִתְחַבְּרוּ זִמְנָא תְּלִיתָאָה), and the sweetening of all came forth (וְנָפַק אִתְבַּסְּמוּתָא דְּכֹלָּא). And the supernal and lower worlds were sweetened (וְאִתְבְּסָמוּ עָלְמִין עִלָּאִין וְתַתָּאִין). And from here was perfected the world above and below, from the side of the holy body (וּמִכָּאן אִשְׁתָּכְלָל עָלְמָא דִּלְעֵילָּא וְתַתָּא, מִסִּטְרָא דְּגוּפָא קַדִּישָׁא). And the worlds were joined and united, this one with that one, and became one body (וּמִתְחַבְּרָן עָלְמִין, וּמִתְאַחֲדָן דָּא בְּדָא, וְאִתְעָבִידוּ חַד גּוּפָא). (And because all are one body: Shekhinta above, Shekhinta below; Kudsha Berikh Hu above, Kudsha Berikh Hu below [וּבְגִין דְּכָלָּהוּ חַד גּוּפָא, שְׁכִינְתָּא לְעֵילָּא, שְׁכִינְתָּא לְתַתָּא, קוּדְשָׁא בְּרִיךְ הוּא לְעֵילָּא, קוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא]). And the spirit flows and enters into one body (וּמְשַׁלְּפָא רוּחָא, וְעַיְילָא בְּחַד גּוּפָא). And in all, only one is seen (וּבְכֻלְּהוּ לָא אִתְחֲזֵי אֶלָּא חַד): “Holy, holy, holy is Hashem Tzeva’ot, the whole earth is filled with His glory” (קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְיָ צְבָאוֹת, מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6). For all is one body (דְּכֹלָּא הוּא חַד גּוּפָא).

It was taught (תָּאנָא): once this was sweetened in that (כֵּיוָן דְּאִתְבְּסָמוּ דָּא בְּדָא), it is written: “We will make you chains of gold with studs of silver” (תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ עִם נְקֻדוֹת הַכֶּסֶף) (Song of Songs 1). Judgment and mercy were bound together (אִתְקָשָּׁרוּ דִּינָא וְרַחֲמֵי), judgment was sweetened in mercy (אִתְבַּסְּמָא דִּינָא בְּרַחֲמֵי), and the female was sweetened in the male (וְאִתְבַּסְּמַת נוּקְבָּא בִּדְכוּרָא). And because of this, this one does not ascend without that one (וּבְגִינֵי כַּךְ לָא סַלְּקָא דָּא בְּלֹא דָּא), like the date palm, which does not ascend this one without that one (כְּהַאי תָּמָר, דְּלָא סַלְּקָא דָּא בְּלֹא דָּא). And concerning this we learned (וְעַל הַאי תָּנֵינָן): one who separates himself in this world from the totality of Adam (מַאן דְּאַפִּיק גַּרְמֵיהּ בְּהַאי עָלְמָא מִכְּלָלָא דְּאָדָם), afterwards when he departs from this world (לְבָתַר כַּד נָפִיק מֵהַאי עָלְמָא), he does not enter into the totality of Adam, which is called the holy body (לָא עָיֵיל בִּכְלָלָא דְּאָדָם, דְּאִקְרֵי גּוּפָא קַדִּישָׁא). But only into those who are not called Adam (אֶלָּא בְּאִינּוּן דְּלָא אִקְרוּן אָדָם), and he goes out from the totality of the body (וְנָפִיק מִכְּלָלָא דְּגוּפָא).

It was taught (תַּנְיָא): “We will make you chains of gold with studs of silver” (תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ עִם נְקוּדוֹת הַכָּסֶף) (Song of Songs 1)—this is the sweetening of judgment in mercy (דְּאִתְבְּסָמוּ דִּינָא בְּרַחֲמֵי). And there is no judgment without mercy within it (וְלֵית דִּינָא, דְּלָא הֲווֹ בֵּיהּ רַחֲמֵי). And concerning this it is written (וְעַל הַאי כְּתִיב): “Comely are your cheeks with chains, your neck with strings of jewels” (נָאווּ לְחָיַיִךְ בַּתּוֹרִים צַוָּארֵךְ בַּחֲרוּזִים) (Song of Songs 1). “With chains” (בַּתּוֹרִים): as it is written (כְּמוֹ דִּכְתִיב), “chains of gold we will make you…” (תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ וְגוֹ׳). “With strings of jewels” (בַּחֲרוּזִים): as it is written (כְּמָה דִּכְתִיב), “with studs of silver” (עִם נְקוּדוֹת הַכָּסֶף). “Your neck” (צַוָּארֵךְ): in the totality of the female (בִּכְלָלָא דְּנוּקְבָּא). This is the Matronita (דָּא מַטְרוֹנִיתָא), who is found in the supernal Sanctuary and in Jerusalem below—Some say: “and in the Sanctuary of all” (אִשְׁתְּכַח בֵּי מַקְדְּשָׁא דִּלְעֵילָּא, וִירוּשָׁלַם דִּלְתַּתָּא [נ״א: וּמַקְדְּשָׁא דִּכְלָא])—and in the Sanctuary (וּמַקְדְּשָׁא). And all this, from being sweetened in the male (וְכָל דָּא מִדְאִתְבְּסָמַת בִּדְכוּרָא), became the totality of Adam (וְאִתְעָבִיד כְּלָלָא דְּאָדָם), and this is the totality of faith (וְדָא הוּא כְּלָלָא דִּמְהֵימְנוּתָא). What is faith (מַאי מְהֵימְנוּתָא)? That within it is found all faith (דִּבְגַוִּיהּ אִשְׁתְּכַח כָּל מְהֵימְנוּתָא).

And it was taught (וְתָאנָא): one who is called Adam (מַאן דְּאִקְרֵי אָדָם), and his soul departs from him and he dies (וְנִשְׁמְתָא נַפְקַת מִנֵּיהּ, וּמִית), it is forbidden to leave him in the house, to make him spend the night upon the ground (אָסִיר לְמֵיבַת לֵיהּ בְּבֵיתָא, לְמֶעְבַּד לֵיהּ לִינָה עַל אַרְעָא), because of the honor of this body (מִשּׁוּם יְקָרָא דְּהַאי גּוּפָא), that no disgrace be seen in it (דְּלָא יִתְחֲזֵי בֵּיהּ קְלָנָא). As it is written (דִּכְתִיב): “Man in honor shall not lodge” (אָדָם בִּיקָר בַּל יָלִין) (Psalms 49). Adam, who is more precious than all preciousness (אָדָם דְּהוּא יָקָר מִכָּל יְקָרָא), “shall not lodge” (בַּל יָלִין). What is the reason (מַאי טַעְמָא)? Because if they do so, he is compared to beasts that perish (מִשּׁוּם דְּאִי יַעַבְדוּן הָכִי, נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ). Just as beasts are not in the totality of Adam (מַה בְּעִירֵי לָא הֲווֹ בִּכְלָלָא דְּאָדָם), and no holy spirit is seen in them (וְלָא אִתְחֲזֵי בְּהוּ רוּחָא קַדִּישָׁא), so too here, like beasts, the body without a spirit (אוּף הָכָא כִּבְעִירֵי, גּוּפָא בְּלָא רוּחָא). And this body, which is the honor of all (וְהַאי גּוּפָא, דְּהוּא יְקָרָא דְּכֹלָּא), must not have disgrace seen in it (לָא יִתְחֲזֵי בֵּיהּ קְלָנָא).