Daf 262a (דַּף רס״ב ע״א)

He said to him: So it is indeed (אָמַר לֵיהּ, הָכִי הוּא וַדַּאי), at first they were in the likeness of the supernal form (בְּקַדְמִיתָא הֲווֹ כְּגַוְונָא דִּלְעֵילָּא), and extended from the forms below (וּמִתְפָּשְׁטִין מִן גְּוָונֵי דִּלְתַּתָּא), and the light from above shone upon them (וַהֲוָה נְהוֹרָא דִּלְעֵילָּא אַסְחַר עָלַיְיהוּ). But after they sinned (וּלְבָתַר דְּחָבוּ), He returned them to the forms of this world (אַהְדָּר לוֹן בִּגְוָונֵי דְּהַאי עָלְמָא), and removed from them the forms from above (וְאַעְבַּר מִנַּיְיהוּ גַּוְונֵי דִּלְעֵילָּא). What is written? (מַה כְּתִיב) “And Hashem Elohim made for Adam and for his wife coats of skin and clothed them” (וַיַּעַשׂ יְיָ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם) (Bereshit 3)-from the form of this world (מִגַּוְונָא דְּהַאי עָלְמָא). It is written: “And you shall bring near Aharon and his sons, and you shall clothe them with tunics” (כְּתִיב וְאֶת אַהֲרֹן וְאֶת בָּנָיו תַּקְרִיב וְהִלְבַּשְׁתָּם כָּתְנוֹת) (Exodus 29).

There: in the likeness of the supernal (הָתָם כְּגַוְונָא דִּלְעֵילָּא), here: in the likeness of the lower (הָכָא כְּגַוְונָא דִּלְתַּתָּא). There: tunics of linen (הָתָם כָּתְנוֹת שֵׁשׁ), here: tunics of skin (הָכָא כָּתְנוֹת עוֹר). And even though it is so (וְאַף עַל גַּב דְּאִיהוּ הָכִי), it is fitting that these garments ascend above all (שַׁפִּירָא דְּאִינּוּן לְבוּשִׁין סָלִיק עַל כֹּלָּא). “And the eyes of both of them were opened” (וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם) (Bereshit 3)-by the coarseness (בְּטִיפְסָא), the dullness (בְּעַפוּשָׁא) of this world (דְּהַאי עָלְמָא), that which had not existed before (מַה דְּלָא הֲוָה קוֹדֶם), for they were gazing and perceiving upward (דַּהֲווֹ מַשְׁגִּחִין וּפַקְחִין לְעֵילָּא). For the time to come it is written: “And I will lead the blind in a path they did not know…” (לְזִמְנָא דְּאָתֵי כְּתִיב וְהוֹלַכְתִּי עִוְרִים בְּדֶּרֶךְ לֹא יָדָעוּ וְגו׳) (Isaiah 42).

Kudsha Berikh Hu is destined to open the eyes of those who are not wise (זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַפְקְחָא עַיְינִין דְּלָא חַכִּימִין), and to gaze upon the supernal wisdom (וּלְאִסְתַּכְּלָא בְּחָכְמְתָא עִלָּאָה), and to cleave to that which they had not cleaved to in this world (וּלְאִתְדַּבְּקָא בְּמַאי דְּלָא אִתְדָּבְקוּ בְּהַאי עָלְמָא), so that they may know their Master (בְּגִין דְּיִנְדְּעוּן לְמָארֵיהוֹן). Blessed are those righteous ones who will merit that wisdom (זַכָּאִין אִינּוּן צַדִּיקַיָּא, דְּיִזְכּוּן לְהַהִיא חָכְמְתָא), which is not wisdom like that wisdom (דְּלָאו חָכְמְתָא כְּהַהִיא חָכְמְתָא), and not knowledge like that knowledge (וְלָאו יְדִיעָה כְּהַהִיא יְדִיעָה), and not cleaving like that cleaving (וְלָאו דְּבֵקוּתָא כְּהַהִיא דְּבֵקוּתָא).

While they were going (עַד דַּהֲווֹ אַזְלֵי), they saw those bandits coming after them to ambush them (חֲזוּ אִינּוּן לִסְטִים אָזְלֵי בַּתְרַיְיהוּ, לְאַקְפְּחָא לוֹן). Rabbi El'azar looked at them (אִסְתָּכַּל בְּהוּ רִבִּי אֶלְעָזָר), and two beasts came from the wilderness and killed them (אָתוּ תְּרֵין חֵיוָן בָּרָא וְקַטְלֵי לוֹן). Rabbi El'azar said: Blessed is the Merciful One who saved us (אָמַר רִבִּי אֶלְעָזָר, בְּרִיךְ רַחֲמָנָא דְּשֵׁיזְבָן). He recited upon them: “When you walk, your step will not be impeded, and if you run, you will not stumble” (קָרָא עָלַיְיהוּ, בְּלֶכְתְּךָ לֹא יֵצַר צַעֲדֶךָ וְאִם תָּרוּץ לֹא תִכָּשֵׁל) (Proverbs 4). And it is written: “For His angels He will command for you…” (וּכְתִיב כִּי מַלְאָכָיו יְצַוֶּה לָּךְ וְגו׳) (Psalms 91). And it is written: “Because he has desired Me, I will deliver him” (וּכְתִיב כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ) (Psalms 91).

It was taught in the supernal secret in the Sifra d’Tzniuta (תָּאנָא בְּרָזָא עִלָּאָה בְּסִפְרָא דִּצְנִיעוּתָא), three cavities of letters inscribed (ג' חֲלָלִין דְּאַתְוָון רְשִׁימִין), are revealed in it within the skull of Ze’ir Anpin (אִתְגַּלְּיָין בָּהּ בְּגוּלְגַּלְתָּא דִּזְעֵיר אַנְפִּין). And we learned, three brains are they (וְתָנֵינָן, ג' מוֹחֵי אִינּוּן), which are concealed in those cavities (דִּסְתִּימוּ בְּאִינּוּן חַלָלִין). And from the residue (וּמִשֵּׁירוּתָא) - some say: and from the continuation (וּמִמְּשִׁיכוּתָא) - of the supernal concealed brain of Atika Kadisha (דְּמוֹחָא עִלָּאָה סְתִימָאָה דְּעַתִּיקָא קַדִּישָׁא), which is drawn into that Ze’ir Anpin (דְּאִתְמְשִׁיךְ בְּהַהוּא זְעֵיר אַנְפִּין), are found to be four brains (אִשְׁתְּכָחוּ ד׳ מוֹחֵי). And these four brains (וְאִלֵּין ד׳ מוֹחִין) - some say: judgment, there is none higher crown from all the crowns of the King (ס״א דִּינָא לֵית כְּתָרָאֵי מִכָּל כְּתָרֵי מַלְכָּא) - are found and spread (מִשְׁתַּכְּחִין וּמִתְפָּשְּׁטִין), some say: in everything and they are (ס״א בְּכֹלָּא וְאִינּוּן), throughout the whole body (בְּכָל גּוּפָא). And these are the four rows (וְאִינּוּן ד׳ רִיהֲטֵי), of the four compartments of tefillin (דְּאַרְבַּע בָּתֵּי דִּתְפִילִּין), which Kudsha Berikh Hu places (דְּאָנַח קוּדְשָׁא בְּרִיךְ הוּא).

And because of this, man must put them on every day (וּבְּגִין כָּךְ בָּעֵי בַּר נָשׁ לַאֲנָחָא בְּכָל יוֹמָא), because they are the supernal holy Name, with letters inscribed (בְּגִין דְּאִינּוּן שְׁמָא קַדִּישָׁא עִלָּאָה בְּאַתְווֹי רְשִׁימָן). As it is written: “And all the peoples of the earth shall see that the Name of Hashem is called upon you” (דִּכְתִיב, וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם יְיָ נִקְרָא עָלֶיךָ) (Deuteronomy 28). And we learned, the very Name of Hashem (וּתְנָן, שֵׁם יְיָ מַמָּשׁ), and these are the tefillin of the head (וְאִלֵּין תְּפִלִּין דְּרֵישָׁא). The supernal brain that extends into the lower brain (מוֹחָא עִלָּאָה דְּאִתְמְשִׁיךְ בְּמוֹחָא תַּתָּאָה), are called two brains (אִקְרוּן תְּרֵי מוֹחִין), and these are what is written: “Wisdoms” (וְאִינּוּן דִּכְתִיב חָכְמוֹת), and they are explained as one (וּמִתְפָּרְשִׁין בְּחַד).

Rabbi Yitzchak said, it is that which is written: “Sanctify to Me every firstborn” (אָמַר רִבִּי יִצְחָק, הוּא דִּכְתִיב קַדֶּשׁ לִי כָל בְּכוֹר) (Exodus 13). This is the crown that includes and conceals all the others (דָּא הִיא כִּתְרָא דְּכָלִיל וְאַסְתִּים כָּל אִינּוּן אַחֲרָנִין). “Every firstborn, every firstborn unspecified, above” (כָּל בְּכוֹר כָּל בְּכוֹר סְתָם, לְעֵילָּא). The drawing down above is concealed within it (מְשִׁיכוּתָא דִלְעֵילָּא סְתִימָא בֵּיהּ), some say: the indwelling (ס״א מִשְׁרָיְיתָא). And this is called “The opener of every womb” (וְדָא אִקְרֵי פֶּטֶר כָּל רֶחֶם), the opening of all the drawing down of mercies (פְּתִיחוּתָא דְּכָל מְשִׁיכוּתָא דְּרַחֲמֵי), and the foundation above (וִיסוֹדָא דִּלְעֵילָּא), some say: and the shining above (נ״א וּנְהִירוּ דִּלְעֵילָּא).

Rabbi Shimon said, and it is concealed in the Yod of the holy Name (אָמַר רִבִּי שִׁמְעוֹן, וְסָתִים בְּיוֹ״ד דִּשְׁמָא קַדִּישָׁא). And this, some say: the Yod (וְדָא ס״א יו״ד), is one compartment of the tefillin (חַד בֵּיתָא דִּתְפִלִּין), which is “Sanctify to Me every firstborn” unspecified (דְּהוּא קַדֶּשׁ לִי כָל בְּכוֹר סְתָם). The supernal brain, wisdom (מוֹחָא עִלָּאָה, חָכְמָה), some say: Abba (נ״א אַבָּא).

The second compartment (בֵּיתָא תִּנְיָינָא), “And it shall be when Hashem shall bring you” (וְהָיָה כִּי יְבִיאֲךָ יְיָ) (Exodus 13). Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה), the brain of the fifty gates (מוֹחָא דְּתַרְעוֹי), from it go forth fifty gates (נָפְקִין לְחַמְשִׁין תַּרְעִין). Many gates (תַּרְעִין סַגִּיאִין), and they correspond to many times, as it is written (וְאִינּוּן לָקֳבֵל זִמְנִין סַגִּיאִין דִּכְתִיב): “Who brought you out of the land of Egypt” (אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם) (Exodus 20). “Hashem brought you out of Egypt” (הוֹצִיאֲךָ יְיָ מִמִּצְרַיִם) (Exodus 13). And many times is the remembrance of Egypt mentioned (וְאִדְכַּר זִמְנִין סַגִּיאִין דּוּכְרָנָא דְּמִצְרַיִם). And these are fifty corresponding to fifty (וְאִינּוּן חַמְשִׁין לָקֳבֵל חַמְשִׁין).

We learned in the book of Rav Hamnuna Saba [the Elder] (וְתָנֵינָן בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא), who said: Many gates above and below (דְּאָמַר תַּרְעִין סַגִּיאִין דִּלְעֵילָּא וְתַתָּא), Kudsha Berikh Hu [the Holy One, blessed be He] broke (תָּבַר קוּדְשָׁא בְּרִיךְ הוּא)—gates that were closed and bound by their chains (דַּהֲווֹ סְתִימִין וּמִתְקַטְּרִין בְּשַׁלְשְׁלֵיהוֹן)—in order to bring Yisrael out (בְּגִין לְאַפָּקָא לְהוּ לְיִשְׂרָאֵל). For from the gates of that brain (דְּהָא מֵאִלֵּין תַּרְעִין דְּהַהוּא מוֹחָא), all the other gates are opened and released (מִתְפַּתְּחֵי וּמִשְׁתְּרוּ כָּל שְׁאַר תַּרְעִין). Had the gates of this brain not been aroused and opened (וְאִלְמָלֵא דְּאִתְעָרוּ וְאִתְפְּתָּחוּ אִינּוּן תַּרְעִין דְּהַאי מוֹחָא), the others would not have opened to execute judgment (לָא הֲווֹ מִתְפַּתְּחִין אִינּוּן אַחֲרָנִין לְמֶעְבַּד דִּינָא), nor to bring Yisrael out of bondage (וּלְאַפָּקָא לוֹן לְיִשְׂרָאֵל מִן עַבְדּוּתָא). All is concealed within that which is called Imma Ila’a [Supernal Mother] (וְכֹלָּא סָתִים בְּהַאי דְּאִקְרֵי אִימָא עִלָּאָה), from whom power is aroused for Imma Tata’a [Lower Mother] (דְּמִנָהּ אִתְּעַר חֵילָא לְאִימָא תַּתָּאָה).

And what is this? (וּמַאי אִיהוּ). That which is written about her: “And to My people give ear” (דִּכְתִּיב בָּהּ, וּלְאוּמִּי אֵלַי הַאֲזִינוּ) (Isaiah 51). Do not read “to My people” (אַל תִּקְרֵי לְאוּמִּי), but rather “to My mother” (אֶלָּא לְאִמִּי). For Kudsha Berikh Hu never ceases from loving Knesset Yisrael (דְּלָא זָז קוּדְשָׁא בְּרִיךְ הוּא מֵחַבְּבָהּ לִכְנֶסֶת יִשְׂרָאֵל), until He called her “My mother” (עַד דִּקְרָאָהּ אִמִּי). And this comes forth from Imma Ila’a (וְהַאי נָפְקָא מֵאִימָא עִלָּאָה), which is the second compartment (דְּהִיא בֵּיתָא תִּנְיָינָא), which is called the letter Hei of the holy Name (דְּאִקְרֵי ה׳ דִּשְׁמָא קַדִּישָׁא), which opened to fifty gates (דְּאִתְפַּתְּחָא לְחַמְשִׁין תַּרְעִין). And from this issues forth spirit (וּמֵהַאי נָפַק רוּחָא), to one Nukvah of the cavity of the nostril (לְחַד נוּקְבָּא דְּפַרְדַּשְׁקָא דְּחוֹטָמָא).

And we learned (וְתָנֵינָן), Yovel, which goes forth, makes freedom (יוֹבְלָא דְּנָפְקִין בֵּיהּ עַבְדִּין לְחֵירוּ), is united in this brain (בְּהַאי מוֹחָא אִתְאֲחָד). And these are the fifty years of the Yovel (וְאִינּוּן חַמְשִׁין שְׁנִין דְּיוֹבְלָא). And these are the fifty days of the counting of the Omer (וְאִינּוּן חַמְשִׁין יוֹמִין דְּחוּשְׁבָּנָא דְּעוֹמֶר), in it they are united (בֵּיהּ אִתְאֲחָדוּ). For in them rest the spirits of servants (דִּבְהוּ נַיְיחִין רוּחֵי דְּעַבְדִּין), and they send forth their spirit for rest (וּמַפְּקֵי רוּחֵיהוֹן לְנַיְיחָא), Some say: and he sends forth his spirit for rest (נ״א וּמַפִּיק רוּחֵיהּ לְנַיְיחָא). As it is written: “On the day that Hashem shall give you rest from your sorrow and from your trouble and from the hard service…” (כְּמָה דִּכְתִּיב, בְּיוֹם הָנִיחַ יְיָ לְךָ מֵעָצְבְּךָ וּמִרָגְזֶךָ וּמִן הָעֲבוֹדָה וְגו׳) (Isaiah 14). And because of this, Hei is the rest of the spirit (וּבְגִין כַּךְ, ה׳ נַיְיחָא דְּרוּחָא), and to send forth spirit to freedom (וּלְאַפָּקָא רוּחָא לְחֵירוּ). And this compartment is dependent upon the Exodus from Egypt (וְהַאי בֵּיתָא יְצִיאַת מִצְרַיִם בָּהּ תַּלְיָיא), and upon the Hei of the holy Name (וּבְאָת ה׳ דִּשְׁמָא קַדִּישָׁא), as has been said (כְּמָה דְּאִתְּמַר). Until here is the generality of Yod–Hei of the holy Name (עַד כָּאן כְּלָלָא דְּי״ה דִּשְׁמָא קַדִּישָׁא).