Daf 144a (דַּף קמ״ד ע״א)

It was taught in the Concealed Book (וְתָאנָא בִּצְנִיעוּתָא דְּסִפְרָא): whoever makes this holy body lodge without the spirit (כָּל מַאן דְּעָבִיד לִינָה לְהַאי גּוּפָא קַדִּישָׁא, בְּלָא רוּחָא), makes a blemish in the body of the worlds (עָבִיד פְּגִימוּתָא בְּגוּפָא דְּעָלְמִין). For this reason, no lodging is made in the holy place, in the land wherein righteousness lodges (דְּהָא בְּגִין דָּא, לָא עָבִיד לִינָה בְּאַתְרָא קַדִּישָׁא, בְּאַרְעָא דְּצֶדֶק יָלִין בָּהּ) (Isaiah 1). Some say: “in the holy crown of the King, in the land, as it is written, ‘righteousness lodges in it’” (נ״א: דִּכְתְּרָא קַדִּישָׁא דְּמַלְכָּא בְּאַרְעָא דִּכְתִיב צֶדֶק יָלִין בָּהּ). Because this body is precious (מִשּׁוּם דְּהַאי גּוּפָא יְקָרָא), it is called the image of the King (אִתְקְרֵי דִּיּוּקְנָא דְּמַלְכָּא). And if lodging is made with it, he becomes as one of the beasts (וְאִי עָבִיד בֵּיהּ לִינָה, הֲוִי כְּחַד מִן בְּעִירֵא). This is what is written: “He is compared to the beasts that perish” (הֲדָא הוּא דִכְתִיב, נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ) (Psalms 49).

It was taught (תָּאנָא): “And the sons of the Elohim saw the daughters of Adam” (וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם) (Bereshit 6). Some say: “the sons of the Elohim” (נ״א: בְּנֵי הָאֱלֹהִים). These are they who were concealed (אִינּוּן דְּאִטְמַרוּ), and fell into the Nukvah of the great abyss (וְנָפְלוּ בְּנוּקְבָּא דִּתְהוֹמָא רַבָּא). “The daughters of Adam” (אֶת בְּנוֹת הָאָדָם)—that Adam, the known one (האדם הידוע). And it is written: “And they bore children to them, these were the mighty ones who were of old…” (וּכְתִיב וְיָלְדוּ לָהֶם הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם וְגוֹ׳) (Bereshit 6)—from that which is called “of old” (מֵהַהוּא דְּאִקְרֵי עוֹלָם). As we have learned: “the days of old” (כִּדְתָּנֵינָן יְמֵי עוֹלָם). “Men of the Name” (אַנְשֵׁי הַשֵּׁם): from them came forth spirits and demons into the world (מִנְּהוֹן נַפְקוּ רוּחִין וְשֵׁדִין לְעָלְמָא), to cleave to the wicked (לְאִתְדַּבְּקָא בְּרַשִׁיעַיָיא). “The Nephilim were in the earth” (הַנְּפִילִים הָיוּ בָאָרֶץ) (Bereshit 6): to bring forth others who were not in the earth (לְאַפָּקָא אִלֵּין אַחֲרָנִין. דְּלָא הֲווֹ בָּאָרֶץ).

The Nephilim: Aza and Aza’el were in the earth (הַנְּפִילִים: עַזָּ״א וְעַזָּאֵ״ל הֲווֹ בָּאָרֶץ). The sons of Elohim were not in the earth (בְּנֵי הָאֱלֹהִים לָא הֲווֹ בָּאָרֶץ). And this is a secret, and all has been said (וְרָזָא הוּא וְכֹלָּא אִתְּמַר). It is written: “And Hashem regretted that He made Adam on the earth” (כְּתִיב וַיִּנָּחֵם יְיָ כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ) (Bereshit 6)—to exclude the Adam above, who was not on the earth (לְאַפָּקָא אָדָם דִּלְעֵילָּא, דְּלָא הֲוִי בָּאָרֶץ). “And Hashem regretted”—this is said in Ze’ir Anpin (וַיִּנָחֶם יְיָ הַאי בִּזְעֵיר אַפִּין אִתְּמַר). “And He was grieved unto His heart” (וַיִּתְעַצֵּב אֶל לִבּוֹ): it does not say, “He was grieved in His heart” (וַיֶּעְצַב לֹא נֶאֱמַר), but “He was grieved unto His heart” (אֶל לִבּוֹ).

Meaning, He was grieved, for upon Him the matter depends (אֶלָּא וַיִּתְעַצֵּב, אִיהוּ אִתְעֲצָּב, דְּבֵיהּ תַּלְיָיא מִלְּתָא), to exclude from one who was not grieved (לַאֲפּוּקֵי מִמַּאן דְּלָא אִתְעֲצָּב). “Unto His heart” (אֶל לִבּוֹ): it does not say, “in His heart” (בְּלִבּוֹ לָא כְּתִיב), but “unto His heart” (אֶל לִבּוֹ)—as one who grieves and accepts it to his Master, who showed this to the heart of all hearts (כְּמַאן דְּאִתְעֲצָּב [וּמְקַבֵּל] לְמָארֵיהּ, דְּאַחֲזֵי הַאי לְלִבָּא דְּכָל לִבִּין). “And Hashem said: I will blot out the Adam that I created from upon the face of the earth…” (וַיֹּאמֶר יְיָ אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה וְגוֹ׳) (Bereshit 6)—to exclude the Adam above (לְאַפָּקָא אָדָם דִּלְעֵילָּא). And if you would say: the Adam below only (וְאִי תֵּימָא אָדָם דִּלְתַּתָּא בִּלְחוֹדוֹי)—not so, to exclude at all (לָאו לְאַפָּקָא כְּלָל). For this one does not stand without that one (מִשּׁוּם דְּלָא קָאִים דָּא בְּלָא דָּא). And if not for the concealed Chokhmah of all (וְאִלְמָלֵא חָכְמָה סְתִימָא דְּכֹלָּא), all would have been rectified as in the beginning (כֹּלָּא אִתְתָּקַּן כְּמֵרֵישָׁא). This is what is written: “I, Chokhmah, dwell with prudence” (אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה) (Proverbs 8).

Do not read “I dwell” (אַל תִּקְרֵי שָׁכַנְתִּי), but “my Shekhinta” (אֶלָּא שְׁכִינָתִּי) (Some say: shikhanti [נ״א: שִׁיכַנְתִּי]). And if not for this Tikkun of Adam (וְאִלְמָלֵא הַאי תִּקּוּנָא דְּאָדָם), the world would not endure (לָא קָאִים עָלְמָא). This is what is written: “Hashem, with Chokhmah, founded the earth” (יְיָ בְּחָכְמָה יָסַד אָרֶץ) (Proverbs 3). And it is written: “But Noach found favor in the eyes of Hashem” (וְנֹחַ מָצָא חֵן בְּעֵינֵי יְיָ) (Bereshit 6).

And it was taught (וְתָאנָא): all the Mochin depend upon this brain (כֻּלְּהוּ מוֹחִין תַּלְיָין בְּהַאי מוֹחָא). And the Chokhmah is the totality of all (וְהַחָכְמָה הוּא כְּלָלָא דְּכֹלָּא הוּא). And this concealed Chokhmah (וְדָא חָכְמָה סְתִימָא), in which is strengthened and rectified the Tikkun of Adam (דְּבָהּ אִתְתָּקִיף וְאִתְתָּקַּן תִּקּוּנָא דְּאָדָם), so that all might be established upon its rectification, each one in its place (לְאִתְיַישְּׁבָא כֹּלָּא עַל תִּקּוּנֵיהּ, כָּל חַד בְּאַתְרֵיהּ). This is what is written: “Wisdom strengthens the wise more than ten rulers” (הַחָכְמָה תָּעוֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים) (Ecclesiastes 7)—these are the complete Tikkun of Adam (דְּאִינּוּן תִּקּוּנָא שְׁלֵימָא דְּאָדָם). And Adam is the inner Tikkun (וְאָדָם הוּא תִּקּוּנָא דִּלְגוֹ), from him the spirit stands (מִנֵּיהּ קָאִים רוּחָא). This is what is written (הָדָא הוּא דִכְתִיב): “For man sees with the eyes, but Hashem sees the heart” (כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוה יִרְאֶה לַלֵּבָב) (I Samuel 16), for He is within the innermost interior (דְּאִיהוּ בְּלְגוֹ לְגוֹ).

And in this Tikkun of Adam (וּבְהַאי תִּקּוּנָא דְּאָדָם), is seen the perfection of the faith of all (אִתְחֲזֵי שְׁלֵימוּתָא מְהֵימְנוּתָא דְּכֹלָּא), which stands upon the throne (דְּקָאִים עַל כּוּרְסְיָּיא). As it is written: “And the likeness, as the appearance of Adam, upon it above” (וּדְמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה) (Ezekiel 1). And it is written: “And behold, with the clouds of heaven, one like a son of man came, and he came to Atik Yomin, and they brought him before Him” (וַאֲרוּ עִם עֲנָנֵי שְׁמַיָא, כְּבַר אֱנָשׁ אָתֵה הֲוָא, וְעַד עַתִּיק יוֹמַיָּא מְטָה, וּקְדָמוֹהִי הַקְרְבוּהִי) (Daniel 7). Until here the words are concealed (עַד כָּאן סְתִימָאן מִלִּין), and the reasons clarified (וּבְרִירָן טַעֲמִין). Happy is the portion of one who knows and gazes upon them (זַכָּאָה חוּלָּקֵיהּ דְּמַאן דְּיָדַע וְיַשְׁגַח בְּהוֹן), and does not err in them (וְלָא יִטְעֵי בְּהוֹן). For these words were not given, except to the masters of the measure and the reapers of the field, who enter and go out (דְּמִלִּין אִלֵּין לָא אִתְיְהִיבוּ, אֶלָּא לְמָארֵי מְדִין וּמְחַצְדֵּי חַקְלָא, דְּעָאלוּ וְנַפְקוּ). As it is written: “For the ways of Hashem are straight, the righteous walk in them, but transgressors stumble in them” (כִּי יְשָׁרִים דַּרְכֵי יְיָ, וְצַדִּיקִים יֵלְכוּ בָם, וּפוֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14).

It was taught (תָּאנָא): Rabbi Shimon wept (בָּכָה רַבִּי שִׁמְעוֹן), and lifted up his voice and said (וְאָרִים קַלֵיהּ וְאָמַר): If by our words, that are revealed here (אִי בְּמִלִּין דִּילָן, דְּאִתְגַּלְּיָין הָכָא), my friends were hidden in the Idra of the World to Come, and departed from this world (אִתְגְּנִיזוּ חַבְרַיָּיא בְּאִדָּרָא דְּעָלְמָא דְּאָתֵי, וְאִסְתְּלָּקוּ מֵהַאי עָלְמָא), it would be fitting and good (יָאוּת וְשַׁפִּיר הֲוָה), because these words were not revealed to one of the sons of the world (בְּגִין דְּלָא אִתְגַּלְּיָין לְחַד מִבְּנֵי עָלְמָא). Then he said (הָדָר וְאָמַר): I retract (הַדְרִי בִּי), for behold, it was revealed before Atika of Atikin, hidden of all hidden (דְּהָא גַּלֵּי קָמֵּיהּ דְּעַתִּיקָא דְּעַתִּיקִין, סְתִימָא דְּכָל סְתִימִין). For I do not do this for my honor, nor for the honor of the house of my father, nor for the honor of these friends (דְּהָא לָא לִיקָרָא דִּילִי עֲבִידְנָא, וְלָא לִיקָרָא דְּבֵית אַבָּא, וְלָא לִיקָרָא דְּחַבְרַיָּיא אִלֵּין), but so that they not err in His ways (אֶלָּא בְּגִין דְּלָא יִטְעוּן בְּאוֹרְחוֹי), and not enter with shame into the gates of the King’s palace (וְלָא יַעֲלוּן בְּכִסּוּפָא לְתַרְעֵי פַּלְטְרוֹי), and not be erased by their own hands (וְלָא יִמְּחוּן בִּידֵיהוֹן). Happy is my portion with them, for the World to Come (זַכָּאָה חוּלָקִי עִמְּהוֹן, לְעָלְמָא דְּאָתֵי).

It was taught (תָּנָא): before the friends departed from that Idra (עַד לָא נַפְקוּ חַבְרַיָּיא מֵהַהוּא אִדָּרָא), Rabbi Yose bar Rabbi Ya'akov died (מִיתוּ רִבִּי יוֹסֵי בַּרִבִּי יַעֲקֹב), and Rabbi Ḥizkiyah (וְרִבִּי חִזְקִיָּה), and Rabbi Yissa (וְרִבִּי יֵיסָא). And the friends saw (וְחָמוּ חַבְרַיָּיא), that holy angels were taking them in that parsa (דַּהֲווֹ נַטְלִין לוֹן מַלְאֲכִין קַדִּישִׁין בְּהַהוּא פַּרְסָא). And Rabbi Shimon uttered a word (וְאָמַר רַבִּי שִׁמְעוֹן מִלָּה), and they were found again (וְאִשְׁתְּכָכוּ). He cried out and said (צָוַוח וְאָמַר): perhaps, Heaven forbid, a decree has been decreed upon us to be punished (שֶׁמָּא חַס וְשָׁלוֹם גְּזֵרָה אִתְגְּזַר עֲלָנָא לְאִתְעַנְּשָׁא), because it was revealed by us that which had not been revealed since the day Moshe stood on Mount Sinai (דְּאִתְגְלֵי עַל יְדָנָא מַה דְּלָא אִתְגְּלֵי מִיּוֹמָא דְּקָאִים מֹשֶׁה עַל טוּרָא דְּסִינַי), as it is written (דִּכְתִּיב): “And he was there with Hashem forty days and forty nights…” (וַיְהִי שָׁם עִם יְיָ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה וְגוֹ׳) (Exodus 34). What am I here (מַה אֲנָא הָכָא)? If because of this they were punished (אִי בְּגִין דָּא אִתְעֲנָשׁוּ).