Daf 86b (דַּף פ״ו ע״ב)
Come and see (תָּא חֲזֵי), when Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), He arranged every single thing, each one in its place (אַתְקִין כָּל מִלָּה וּמִלָּה, כָּל חַד וְחַד בְּסִטְרוֹי). And He appointed over them supernal forces (וּמָנֵי עָלַיְיהוּ חֵילִין עִלָּאִין). And there is not even a small blade of grass on earth (וְלֵית לָךָ אֲפִילּוּ עִשְׂבָּא זְעֵירָא בְּאַרְעָא), without a supernal force above it (דְּלֵית לֵיהּ חֵילָא עִלָּאָה לְעֵילָּא). And all that is done in each and every one (וְכָל מַה דְּעָבְדִין בְּכָל חַד וְחַד), or all that each one does (תרי נוסחי: וְכָל מַה דְּכָל חַד וְחַד עָבִיד), it is all by the power of that supernal force (כֹּלָּא הוּא בִּתְקִיפוּ דְּהַהִיא חֵילָא עִלָּאָה), appointed over it above (דִּמְמָנָא עָלֵיהּ לְעֵילָּא). And all orders are decreed by judgment (וְכֻלְּהוּ נִמוּסִין גְּזִירִין מִדִּינָא), by judgment they receive, and by judgment they stand (עַל דִּינָא נַטְלִין, וְעַל דִּינָא קַיְימִין).
No one goes out from his established order (לֵית מַאן דְּנָפִיק מִן קִיּוּמֵיהּ לְבַר). And all are appointed, from the day the world was created (וְכֻלְּהוּ מְמָנָן, מִן יוֹמָא דְּאִתְבְּרֵי עָלְמָא), to be rulers over every single matter (מִתְפַּקְדָן שִׁלְטוֹנִין עַל כָּל מִלָּה וּמִלָּה). And all of them receive from another supernal order (וְכֻלְּהוּ נַטְלִין עַל נִימוּסָא אָחֳרָא עִלָּאָה), which each one receives (דְּנַטְלִין כָּל חַד וְחַד). As it is written: “She rises while it is yet night, and gives food to her household and a portion to her maidens” (כְּמָה דִּכְתִיב, וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ) (Proverbs 31). When they receive that portion (כֵיוָן דְּנַטְלִין הַהוּא חֹק), all of them are called statutes (כֻּלְּהוּ אִקְרוּן חֻקּוֹת). And that portion given to them comes from heaven (וְהַהוּא חֹק דְּאִתְיְיהִיב לְהוּ, מִן שְׁמַיָּא קָא אָתֵי).
Then they are called statutes of heaven (וּכְדֵין אִתְקְרוּן חֻקּוֹת שָׁמַיִם). And from where do we know they come from heaven? (וּמְנָלָן דְּמִן שָׁמַיִם קָא אַתְיָין). For it is written: “For it is a statute for Yisrael” (דִּכְתִיב כִּי חֹק לְיִשְׂרָאֵל הוּא) (Psalms 81). And concerning this it is written: “You shall guard My statutes” (וְעַל דָּא כְּתִיב, אֶת חֻקּוֹתַי תִּשְׁמוֹרוּ) (Leviticus 19). Because every single one is appointed over a known matter in the world, by that statute (בְּגִין דְּכָל חַד וְחַד מְמָנָא עַל מִלָּה יְדִיעָא בְּעָלְמָא, בְּהַהוּא חֹק). Therefore it is forbidden to mix species (בְּגִין כַּךְ אָסִיר לְמִחְלַף זִינִין), and to bring one kind into another (וּלְאַעֲלָא זִינָא בְּזִינָא אָחֳרָא). For this uproots each force from its place (בְּגִין דְּאָעֲקָר לְכָל חֵילָא וְחֵילָא מֵאַתְרַיְיהוּ), diminishes the heavenly hosts (אכחיש פמליא של מעלה), and denies the King’s court (וְאַכְחִישׁ פּוּמְבִּי דְּמַלְכָּא).
Kil’ayim [mixed species]: what is Kil’ayim [mixed species]? (כִּלְאַיִם, מַהוּ כִּלְאַיִם). It is like one who places another in prison (כְּמָאן דְּיָהִיב אָחֳרָא בְּבֵי מַטְרָא), as you say (כְּמָה דְאַתְּ אָמֵר): “Into the house of the prison” (אֶל בֵּית הַכֶּלֶא) (Yirmeyahu 37:15), so that he may do nothing (בְּגִין דְּלָא לְמֶעְבַּד מִידִי). Kil’ayim [mixed species]: prevention (כִּלְאַיִם: מְנִיעוּתָא), which prevents all those forces from their service (דְּמָנַע לְכָל אִינּוּן חֵילִין מֵעֲבִידָתָא דִּלְהוֹן). Kil’ayim [mixed species]: intermingling (כִּלְאַיִם: עִרְבּוּבְיָיא), which makes intermingling in the supernal force (דְּעָבִיד עִרְבּוּבְיָא בְּחֵילָא דִּלְעֵילָּא), and weakens the public authority of the King (וְאַכְחִישׁ פּוּמְבִּי דְּמַלְכָּא). As it has been said (כְּמָה דְּאִתְּמַר): “And a garment of Kil’ayim [mixed species], Sha‘atnez [forbidden mixture], shall not come upon you” (וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ) (Vayikra 19:19).
Come and see (תָּא חֲזֵי): It is written, “And from the tree of knowledge of good and evil, you shall not eat from it, for on the day you eat from it you shall surely die” (כְּתִיב וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָמוּת) (Bereshit 2). And it has been said (וְהָא אִתְּמַר): he changed the commandments of the King (דְּשָׁנֵי פִּקּוּדוֹי דְּמַלְכָּא), and exchanged the Tree of Life (וְאַחְלַף עֵץ חַיִּים), in which all is completed (דְּבֵיהּ אִשְׁתְּלִים כֹּלָּא), and in which faith depends (וּבֵיהּ תַּלְיָא מְהֵימְנוּתָא), and he was joined to another place (וְאִתְדְּבַק בַּאֲתַר אָחֳרָא). And we have learned (וְהָא תָּנֵינָן): in all things a man must show deeds below in the manner of above (בְּכֹלָּא בָּעֵי בַּר נָשׁ לְאַחֲזָאָה עוֹבָדָא כְּגַוְונָא דִּלְעֵילָּא), and to perform the deed as is required (וּלְמֶעְבַּד עוֹבָדָא כְּמָה דְּאִצְטְרִיךְ). But if he changes into another word (וְאִי אִשְׁתָּנֵּי בְּמִלָּה אָחֳרָא), then that draws upon him another word not required (הוּא אַנְגִּיד עָלֵיהּ לְשַׁרְיָא בֵּיהּ מִלָּה אָחֳרָא דְּלָא אִצְטְרִיךְ). And come and see (וְתָא חֲזֵי): at the time when a man shows deeds below in the straight path, as required (בְּשַׁעֲתָא דְּבַר נָשׁ אַחְזֵי עוֹבָדָא לְתַתָּא בְּאֹרַח מֵישָׁר, כְּמָה דְּאִצְטְרִיךְ), there flows and goes forth and rests upon him a supernal holy spirit (נָגִיד וְנָפִיק וְשַׁרְיָא עֲלוֹי רוּחַ קַדִישָׁא עִלָּאָה). And at the time when he shows deeds below in a crooked path, not a straight path (וּבְשַׁעֲתָא דְּאִיהוּ אַחְזֵי עוֹבָדָא לְתַתָּא בְּאוֹרְחָא עֲקִימָא, דְּלֵית אִיהוּ אוֹרַח מֵישָׁר), then there flows and goes forth and rests upon him another spirit, not required (כְּדֵין נָגִיד וְנָפִיק וְשָׁרֵי עֲלוֹי רוּחַ אָחֳרָא, דְּלָא אִצְטְרִיךְ), which leads that man astray to the evil side (דְּסָטֵי לֵיהּ לְבַּר נָשׁ לִסְטַר בִּישׁ). Who draws that spirit upon him? (מַאן מָשִׁיךְ עָלֵיהּ הַהוּא רוּחָא).
You must say: that deed which he showed in another way (הֲוִי אוֹמֵר, הַהוּא עוֹבָדָא דְּאַחְזֵי בִּסְטָר אָחֳרָא). It is written: “She seeks wool and flax” (כְּתִיב דָּרְשָׁה צֶמֶר וּפִשְׁתִּים) (Proverbs 31). “She seeks” - what is “she seeks”? (דָּרְשָׁה, מַהוּ דָּרְשָׁה). She seeks and examines about wool and flax (דְּבַעְיָא וְדָרִישׁ עַל צֶמֶר וּפִשְׁתִּים), the one who joins them together (מַאן דִּמְחַבֵּר לוֹן כַּחֲדָא). And if you say, why then is it permitted in tzitzit? (וְאִי תֵּימָא בְּצִיצִית אֲמַאי שָׁרֵי).
Behold this has been established (הָא אוּקְמוּהָ). But there it is that garment in its perfection, in the completeness of work as is fitting (אֲבָל הָתָם הוּא הַהוּא לְבוּשָׁא בְּתִקּוּנוֹי, בְּאַשְׁלְמוּת עוֹבָדָא כַּדְקָא חֲזֵי). Furthermore: “She seeks wool and flax” - to bring retribution on one who joins them together (תוּ, דָּרְשָׁה צֶמֶר וּפִשְׁתִּים, לְמֶעְבַּד נוּקְמָא בְּמַאן דִּמְחַבֵּר לוֹן כַּחֲדָא). But when is it permitted? (אֲבָל אֵימָתַי שַׁרְיָא). At the time when he is in perfection, as it is written: “She works willingly with her hands” (בְּשַׁעֲתָא דְּאִיהוּ בְּאַשְׁלְמוּתָא, דִּכְתִיב וַתַּעַשׂ בְּחֵפֶץ כַּפֶיהָ) (Proverbs 31).
And tzitzit, behold we have established, that there in that generality of completeness it is found, and does nothing wrong (וְצִיצִית, הָא אוֹקִימְנָא דְּהָתָם בְּהַהוּא כְּלָלָא דִּשְׁלֵימוּתָא אִשְׁתְּכַח, וְלָא עָבִיד מִדִּי). But at the time when it is not found in completeness (אֲבָל בְּשַׁעֲתָא דְּלָא אִשְׁתְּכַח בִּשְׁלֵימוּתָא), whoever comes to join them together, there is aroused upon him a spirit not required (מַאן דְּאָתֵי לְחַבְּרָא לוֹן כַּחֲדָא, אִתְעַר עָלֵיהּ רוּחָא דְּלָא אִצְטְרִיךְ).
This matter—who proves it? (מִלָּה דָּא מַאן אוֹכַח). Kayin and Hevel prove it (קַיִן וְהֶבֶל אוֹכְחָן). For this one comes from one side (דְּדָא אָתֵי מִסִּטְרָא חַד), and this one comes from the Sitra achra [Other Side] (וְדָא אָתֵי מִסִּטְרָא אָחֳרָא). And therefore, we must not join them together (וּבְגִין כָּךְ לָא לִבְעֵי לָן לְחַבְרָא לוֹן כַּחֲדָא). And the offering of Kayin was rejected from before the offering of Hevel (וְקָרְבְּנָא דְּקַיִן, אִתְרְחַק מִקַּמֵּי קָרְבְּנָא דְּהֶבֶל). And concerning this (וְעַל דָּא): “And a garment of Kil’ayim [mixed species], Sha‘atnez [forbidden mixture], shall not come upon you” (וּבֶגֶד כִּלְאַיִם שַׁעֲטְנֵז לֹא יַעֲלֶה עָלֶיךָ) (Vayikra 19:19).
“Shall not come upon you”—simply (לֹא יַעֲלֶה עָלֶיךָ סְתָם): another spirit shall not come upon you, to rule over you (לֹא יַעֲלֶה עָלֶיךָ רוּחָא אָחֳרָא לְשַׁלְּטָאָה בָּךְ). And a person must show a fitting deed, as is proper (וְאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְאַחֲזָאָה עוֹבָדָא דְּכַשְׁרָא כְּמָה דְּיָאוּת), and upon that deed rests a Ruach Kadisha [holy spirit], a Ruach Ila’ah [supernal spirit] (וּבְהַהוּא עוֹבָדָא שַׁרְיָא עָלֵיהּ רוּחַ קַדִישָׁא, רוּחַ עִלָּאָה), to sanctify him (לְאִתְקַדְּשָׁא בֵּיהּ). One who comes to sanctify himself is sanctified (אָתָא לְאִתְקַדְּשָׁא מְקַדְּשִׁין לֵיהּ), as it is written (דִּכְתִיב): “And you shall sanctify yourselves and you shall be holy, for I am holy, I am Hashem” (וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים כִּי קָדוֹשׁ אֲנִי יְיָ') (Vayikra 11:44).