Daf 223b (דַּף רכ״ג ע״ב)

And we have learned (וְתָּנִינָן): a thousand mountains grow before her (אֶלֶף טוּרִין מִתְרַבְרְבִין קַמָּהּ), and all of them were one breath before her (וְכֻלְּהוּ נְשִׁיבָא חַד הֲווּ לְקַמָּהּ). A thousand rivers were many for her (אֶלֶף נַהֲרִין סַגִּיאִין לָהּ), and with a single gulp she swallowed them (וּבִגְמִיעָא חָדָא גָּמְעָא לוֹן). Her nail connects to one thousand and seventy limbs (טוּפְרָהָא מֵאַחֲדָא לְאֶלֶף וְשִׁבְעִין עֵיבַר). Her hand holds twenty-four [some say twenty-five] thousand limbs (יְדָהָא אֲחִידָן לְאַרְבַּע וְעֶשְׂרִין [וְחֲמֵשׁ] אֶלֶף עֵיבַר), none emerges from her to this side (לֵית דְּנָפִיק מִנָּהּ לִסְטַר הַאי), and none emerges from her to the other side (וְלֵית דְּנָפִיק מִנָּהּ לִסְטַר אָחֳרָא). Many, many thousands of shields are fastened in her hair (כַּמָּה וְכַמָּה אֶלֶף תְּרֵיסִין, מִתְאַחֲדִין בְּשַׂעֲרָהָא).

One youth (חַד עוּלֵימָא), whose path spans from the beginning of the world to its end (דְאוֹרְכֵּיהּ מֵרֵישָׁא דְעַלְמָא לִסְיָיפֵי דְעַלְמָא), emerges between her legs (נָפִיק בֵּין רַגְלָהָא). In sixty lashes of fire he is clothed (בְּשִׁתִּין פּוּלְסֵי דְנוּרָא מִתְלַבֵּשׁ), in hues he is arrayed (בְּגַוְונֵי), and he is appointed over the lower realms (דָא אִתְמַנָא עַל תַּתָּאֵי), from four sides (מֵאַרְבַּע סִטְרָהָא). This is the youth (דָּא אִיהוּ נַעַר), who holds six hundred and thirteen supernal gates from the side of Imma (דְּאָחִיד שִׁית מְאָה וּתְלַת עֲשַׂר מַפְתְּחָן עִלָּאִין מִסִּטְרָא דְאִמָּא). And all those supernal gates depend upon the sharpness of the sword girded upon his loins (וְכֻלְּהוּ מַפְתְּחָן עִלָּאִין, בְּשִׁנְּנָא דְחַרְבָּא דַּחֲגִיר בְּחַרְצֵיהּ תַּלְיָין).

That youth (הַהוּא נַעַר), they call him Enoch son of Yered (קָרוּן לֵיהּ חֲנוֹךְ בֶּן יֶרֶד), in those creations (בְּאִינוּן בְּרִיָּיתֵי), as it is written (דִּכְתִיב): Train the youth according to his path [Mishlei 22] (חֲנוֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ). And if you say this is a Mishnah and not a Baraita (וְאִי תֵימָא מַתְנִיתִין הִיא, וְלָא בְּרָיְּיתָא) - in our Mishnah we have established the matter (בְּמַתְנִיתָּא דִילָן אוֹקִימְנָא מִילֵי), and it has been said (וְהָא אִתְּמָר): all is one matter contemplated (וְכֹלָּא מִלְּתָא חָדָא אִסְתַּכָּלוּ). Under him the beast of the earth is shaded (תְּחוֹתֵיהּ תִּטְלַל חֵיוַת בְּרָא).

For it was taught (דְּתַנְיָא), or some say: come and see (נ״א דתא חזי): just as Yisrael, the supernal holy one, is called son to his mother (כְּמָה דְיִשְׂרָאֵל קַדִּישָׁא עִלָּאָה, אִקְרֵי בֵּן לְאִמֵּיהּ), as it is written (דִּכְתִיב): For I was a son to my father, tender and only in the sight of my mother [Mishlei 4] (כִּי בֵּן הָיִיתִי לְאָבִי רַךְ וְיָחִיד לִפְנֵי אִמִּי), and it is written (וּכְתִיב): My son, My firstborn, Yisrael [Shemot 4] (בְּנִי בְּכוֹרִי יִשְׂרָאֵל), so too below (הָכִי נָמֵי לְתַתָּא): this one is called youth to his mother (דָּא אִקְרֵי נַעַר לְאִמֵּיהּ), as it is written (דִּכְתִיב):

For Yisrael is a youth, and I loved him [Hoshea 11] (כִּי נַעַר יִשְׂרָאֵל וָאוֹהֲבֵהוּ). And in many aspects he is called Ben Yered (וּבְכַמָּה גְוָונִין אִקְרֵי בֶּן יָרֶד), and this has been established (וְהָא אוֹקִימְנָא). But come and see (אֲבָל תָּא חֲזֵי): Ben Yered - truly (בֶּן יֶרֶד מַמָּשׁ). For we have learned (דְּתָנִינָן): ten descents the Shekhinta descended to the earth (עֶשֶׂר יְרִידוֹת יָרְדָה שְׁכִינָה לְאַרְעָא), and all were explained by the Friends and taught (וְכֻלְּהוּ אוּקְמוּהָ חַבְרַיָּיא וְאִתְּמָר). And beneath this (וּתְחוֹת הַאי), many beasts stand (כַּמָּה חֵיוָתָא קָיְימִין), They are called “the beasts of the field,” literally (דְּאִקְרוּן חֵיוַת בְּרָא מַמָּשׁ).

Beneath those beasts (תְּחוֹת אִינוּן חֵיוָותָא), are bound the hairs of the moon (מִתְאַחֲדָן שַׂעֲרָהָא דְסִיהֲרָא), that are called the stars of the scepter (דְּאִקְרוּן כֹּכְבַיָא דְּשַׁרְבִיטָא) - the true scepter (דְּשַׁרְבִיט מַמָּשׁ), masters of dominions (מָארֵי דְּמָארִין), masters of balance (מָארֵי דְמַתְקְלָא), masters of hardness (מָארֵי דְקַשְׁיוּ), masters of insolence (מָארֵי דְחוּצְפָּא). And all are called masters [or, some say: gates] of purple (וְכֻלְּהוּ אִקְרוּן מָארֵי [נ״א: שַׁעֲרֵי] דְאַרְגְּוָונָא). Her hand and her foot are held by this one (יְדָהָא וְרַגְלָהָא אֲחִידָן בְּהַאי), like a fierce lion (כְּאַרְיֵה [קַדִּישָׁא] תַּקִּיפָא) holding over its prey (דְּאָחִיד עַל טַּרְפֵּיהּ). And about this it is written (וְעַל דָּא כְּתִיב): And he will tear, and none shall rescue [Mikhah 5] (וְטָרַף וְאֵין מַצִּיל).

Her nail (טוּפְרָהָא) - all those who recall the sins of mankind (כָּל אִינוּן דְּאַדְכְּרִין חוֹבֵי בְּנֵי נָשָׁא), and write and record their sins in the harshness of strict judgment (וְכָתְבִין וְרָשְׁמִין חוֹבַיְיהוּ בִּתְקִיפוּ דְּדִינָא קַשְׁיָא). And regarding this it is written (וְעַל דָּא כְּתִיב): The sin of Yehudah is written with an iron pen; with the point of a diamond [Yirmeyahu 17] (חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפּוֹרֶן שָׁמִיר). What is Shamir? (מַהוּ שָׁמִיר) - that which etches and pierces stone, and splits it in every direction (הַהוּא דְּרָשִׁים וְנָקִיב אַבְנָא, וּפָסִיק לָהּ לְכָל סִטְרָא). The filth of the nail (זוּהֲמָא דְטוֹפְרָהָא) - all those who are not attached to the body of the King (כָּל אִינוּן דְּלָא מִתְדַּבְּקִין בְּגוּפָא דְמַלְכָּא), and draw from the side of defilement (וְיָנְקִין מִסִּטְרָא דִּמְסָאֲבוּתָא), when the moon is left in blemish (כַּד שָׁארֵי סִיהֲרָא בִּפְגִימוּ).

And because King Shlomo inherited the moon in completeness (וּבְגִין דִּשְׁלֹמֹה מַלְכָּא יָרְתָא לְסִיהֲרָא בִּשְׁלֵימוּתָא), he sought to inherit it also in its blemish (בָּעֵי לְיָרְתָא לָהּ בִּפְגִימוּתָא). And therefore (וְעַל דָּא), he toiled to know the thoughts [or: inclinations] of spirits and demons (אִשְׁתַּדַּל לְמֵידַע, בְּדַעְתָּא [בִּרְעוּתָא] דְרוּחִין וְשֵׁדִין), in order to rule over the moon in all directions (לְמֵירַת סִיהֲרָא בְּכָל סִטְרָא). And in the days of King Shlomo (וּבְיוֹמוֹי דִשְׁלֹמֹה מַלְכָּא), the moon was illuminated in all its fullness (בְּכֹלָּא אִתְנְהִיר סִיהֲרָא). This is what is written (הֲדָא הוּא דִכְתִיב): And the wisdom of Shlomo increased [Melakhim I 5] (וַתֵּרֶב חָכְמַת שְׁלֹמֹה), and increased - precisely (וַתֵּרֶב דַּיְיקָא). More than the wisdom of all the Children of the East (מֵחָכְמַת כָּל בְּנֵי קֶדֶם) - this is a supernal secret (רָזָא עִלָּאָה הוּא), as it is written (כְּמָה דִכְתִיב): And these are the kings who reigned in the land of Edom, etc. [Bereshit 36] (וְאֵלֶּה הַמְלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם וְגו'). And these are called Benei Kedem (וְאִלֵּין אִקְרוּן בְּנֵי קֶדֶם), all of whom did not endure (דְּכֻלְּהוּ לָא אִתְקָיְימוּ), except for this one, who is a composite of male and female and is called Hadar (בַּר מֵהַאי דִּכְלִילָא דְּכַר וְנוּקְבָא דְּאִקְרֵי הֲדַר), as it is written (דִּכְתִיב): And Hadar reigned after him [Bereshit 36] (וַיִּמְלוֹךְ תַּחְתָּיו הֲדַר וְגו'). And it was taught (וְתָאנָא): that even though the moon endured [some say: was illuminated] (דְּאַף עַל גַּב דְּאִתְקָיְימַת [נ״א: דְאִתְנְהִירַת סִיהֲרָא]), it was not illuminated in full (לָא אִתְנְהִירַת בְּאַשְׁלָמוּתָא), until Shlomo came (עַד דְּאֲתָא שְׁלֹמֹה), who was fit to receive her (דְּאִתְחֲזֵי לְקִבְלָהָא), as we have established (כְּמָה דְאוֹקִימְנָא). For this reason his mother was Bat Sheva (דִּבְגִין כָּךְ אִמֵּיהּ בַּת שֶׁבַע הֲוַת). And from all the wisdom of Egypt (וּמִכָּל חָכְמַת מִצְרַיִם) this is lower wisdom (דָּא חָכְמָה תַּתָּאָה), which is called the maidservant behind the mill (דְּאִקְרֵי שִׁפְחָה דְּבָתַר רֵיחַיָא). And all was included in the wisdom of Shlomo (וְכֹלָּא אִתְכְּלִילַת הַאי חָכְמָה דִשְׁלֹמֹה): the wisdom of Benei Kedem, and the wisdom of Egypt (חָכְמַת בְּנֵי קֶדֶם, וְחָכְמַת מִצְרַיִם).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Blessed is the Merciful One (בְּרִיךְ רַחֲמָנָא), that I was privileged to ask this matter before you (דְּשָׁאִילְנָא קַמָּךְ מִלָּה דָא), for in all these matters (דְּהָא בְּכָל הַנֵּי מִילֵי) I was privileged (זָכִינָא). Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): these words, we have established them (מִלִּין אִלֵּין, הָא אוֹקִימְנָא לוֹן), and they have been stated (וְהָא אִתָּמְרוּ). It was taught (תָּאנָא): What advantage has man in all his toil? [Kohelet 1] (מַה יִּתְרוֹן לְאָדָם בְּכָל עֲמָלוֹ) one might think even in toil of Orayta (יָכוֹל אַף עֲמָלָה דְאוֹרַיְיתָא); the verse teaches: in all his toil under the sun (תַּלְמוּד לוֹמַר: שֶׁיַּעֲמוֹל תַּחַת הַשָּׁמֶשׁ). The toil of Orayta is different (שָׁאנֵי עֲמָלָה דְאוֹרַיְיתָא), for it is above the sun (דִּלְעֵילָא מִן שִׁמְשָׁא הוּא). Rabbi Ḥiyya said (רִבִּי חִיָּיא אָמַר): even the toil of Orayta, if it is for the sake of people, or for his own honor (אַף עֲמָלָה דְאוֹרַיְיתָא, דְּאִיהוּ עָמָל בְּגִינֵיהוֹן דִּבְנֵי נָשָׁא, אוֹ בְּגִין יְקָרָא דִילֵיהּ), that too is called under the sun (הַאי תַּחַת הַשֶּׁמֶשׁ כְּתִיב), for it does not ascend above (דְּהָא לָא סָלִיק לְעֵילָא). It was taught (תַּנְיָא): Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), even if a man lives a thousand years (אֲפִילּוּ אִי בַּר נָשׁ קַיָּים אֶלֶף שְׁנִין), the day he departs from the world (הַהוּא יוֹמָא דְאִסְתַּלַּק מֵעַלְמָא), is as if he had not existed even a single day (דָּמֵי לֵיהּ כְּאִילּוּ לָא אִתְקְיַּים בַּר יוֹמָא חַד). And I shall lie with my fathers (וְשָׁכַבְתִּי עִם אֲבוֹתַי) - blessed is the portion of the Fathers (זַכָּאָה חוּלְקֵהוֹן דַּאֲבָהָתָא), for Kudsha Berikh Hu made them into a supernal union (דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד לוֹן רְתִיכָא קַדִּישָׁא לְעֵילָא), and took pleasure in them (וְאִתְרְעֵי בְּהוּ), to be adorned with them (לְאִתְעַטְּרָא עִמְּהוֹן). This is what is written (הֲדָא הוּא דִכְתִיב): Only in your fathers did Hashem delight… [Devarim 10] (רַק בַּאֲבוֹתֶיךָ חָשַׁק ה' וְגו').