Daf 24b (דַּף כ״ד ע״ב)

Water is bound with dust (מַיִם אִתְאֲחִיד בֶּעָפָר), and coolness in moisture produces silver (וּקְרִירוּתָא בְּלָחוּתָא עָבִיד כֶּסֶף).

Now, behold, dust is bound on two sides (הַשְׁתָּא הָא עָפָר אִתְאֲחִיד בִּתְרֵין סִטְרִין), in gold and in silver (בַּזָּהָב וּבַכֶּסֶף), and it is given between them (וְאִתְיְיהִיב בֵּינַיְיהוּ). Wind is bound to water (רוּחָא אָחִיד לְמַיִם), and bound to fire p5-45(וְאָחִיד לְאֵשׁ), and it brings forth both as one (וְאַפִּיק תְּרֵין כְּחַד), which is, as it is written (Ezekiel 1) (דְּאִיהוּ) “The appearance of burnished bronze” (עֵין נְחֹשֶׁת קָלָל). And the dust we mentioned (וְעָפָר דְּקַאמְרָן), when it is by itself (כַּד אִיהוּ בִּלְחוֹדוֹי), in its dryness and its coolness (בִּיבִישׁוּ וּקְרִירוּ דִּילֵיהּ), it produces iron (נָפִיק בַּרְזֶל), and your sign is (וְסִימָנִיךְ): “If the iron is dull…” (Ecclesiastes 10) (אִם קֵהָה הַבַּרְזֶל וְגוֹ׳) (Ecclesiastes 10). And this earth (וְהַאי עָפָר), is joined with all of them (אִתְאֲחִיד בְּכֻלְּהוּ), and all of them act upon it in accordance with their manner (וְכֻלְּהוּ עַבְדִין בֵּיהּ כְּגַוְונָא דִּלְהוֹן).

Come and see (תָּא חֲזֵי), without earth (בְּלָא עָפָר), there would be no gold or silver or copper (לֵית זָהָב וָכָסֶף וּנְחֹשֶׁת), for each and every one contributes to the other from its own (דְּהָא כָּל חַד וְחַד אוֹזִיף לְחַבְרֵיהּ מִדִּילֵיהּ), to be bound one to another (לְאִתְקַשְּׁרָא דָּא בְּדָא). And earth is joined with all of them (וְאִתְאֲחִיד עָפָר בְּכֻלְּהוּ), because two aspects are bound to it: fire and water (בְּגִין דִּתְרֵין סִטְרִין אֲחִידָן לֵיהּ, אֶשָּׁא וּמַיָּא). And air approaches it (וְרוּחָא אִתְקְרִיב בֵּיהּ), because of these two, and performs upon it an action (בְּגִין אִלֵּין תְּרֵין וְעָבִיד בֵּיהּ עֲבִידְתָּא). It is found (אִשְׁתְּכַח), that when the dust joins with them (דְּכַד אִתְחַבַּר עַפְרָא בַּהֲדַיְיהוּ), it produces and gives birth to other forms of dust (עָבִיד וְאוֹלִיד עַפְרָא אַחֲרָנִין), in their likeness (כְּגַוְונָא דִּלְהוֹן). In the manner of gold (כְּגַוְונָא דְּזָהָב), A green apparition (סוּסְפִיתָא יְרוֹקָא), which is exactly like gold (דְּאִיהוּ כְּגַוְונָא דְּדַהֲבָא מַמָּשׁ). In the manner of silver (כְּגַוְונָא דְּכֶסֶף), it gives rise to lead (אוֹלִיד עוֹפֶרֶת). In the manner of upper copper (כְּגַוְונָא דִּנְחֹשֶׁת עִילָּאָה), He begot a side that is small copper (אוֹלִיד קְסִיטְרָא דְּאִיהוּ נְחֹשֶׁת זוּטָא). In the manner of iron (כְּגַוְונָא דְּבַרְזֶל), it gives rise to iron (אוֹלִיד בַּרְזֶל), and your sign is (Proverbs 27) Iron is joined with iron (וְסִימָנִךְ בַּרְזֶל בְּבַרְזֶל יָחַד).

Come and see (תָּא חֲזֵי), fire, air, water, and earth (אֵשׁ רוּחַ מַיִם וְעָפָר), all are joined one to another (כֻּלְּהוּ אֲחִידָן דָּא בְּדָא), and are bound one to another (וְאִתְקַשְּׁרָן דָּא בְּדָא). And there is no division among them (וְלָא הֲוֵי בְּהוּ פִּרוּדָא). And this earth (וְעָפָר דָּא), when it later produces (כַּד אִיהוּ אוֹלִיד לְבָתַר), they are not bound one to another among the upper ones (לָא מִתְקַשְּׁרָן דָּא בְּדָא בְּאִינּוּן עִלָּאֵי), as you say (כְּמָה דְּאַתְּ אָמֵר), And from there it separated and became four heads (Bereshit 2) (וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים), in these there is separation (בְּאִלֵּין הֲוֵי פִּרוּדָא). Because this earth (בְּגִין דְּהָא עָפָר), when it produces through the power of the three upper ones (כַּד אִיהוּ אוֹלִיד בְּחֵילָא דִּתְלַת עִלָּאֵי), it brings forth four rivers (אַפִּיק אַרְבְּעָה נַהֲרִין), where precious stones are found (דְּתַמָּן מִשְׁתַּכְּחֵי אַבְנֵי יְקָר), and in one place are they (וּבַאֲתַר חַד אִינּוּן), as it is written: there is bdellium and the onyx stone (Bereshit 2) (דִּכְתִּיב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם). And these precious stones are twelve (וְאִלֵּין אַבְנֵי יָקָר אִינּוּן תְּרֵיסַר), and they are to the four directions of the world (וְאִינּוּן לְאַרְבַּע סִטְרֵי עָלְמָא), corresponding to the twelve tribes (לָקֳבֵיל תְּרֵיסַר שְׁבָטִין), as it is written (Exodus 28) and the stones shall be upon the names of the sons of Yisrael, twelve according to their names (דִּכְתִּיב, וְהָאֲבָנִים תִּהְיֶיןָ עַל שְׁמוֹת בְּנֵי יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה עַל שְׁמוֹתָם). And these twelve oxen (וְאִלֵּין תְּרֵיסַר בָּקָר), are those beneath the sea (דְּאִינּוּן תְּחוֹת יַמָּא).

Come and see (תָּא חֲזֵי), all four upper directions of which we spoke (כָּל אַרְבְּעָה סִטְרִין עִלָּאִין דְּקַאמְרָן), even though they are connected one to another (אַף עַל גַּב דְּמִתְקַשְּׁרָן דָּא בְּדָא), and they are the sustaining forces of the upper and lower (וְאִינּוּן קִיּוּמָא דִּלְעֵילָּא וְתַתָּא), yet the sustaining force of the world is more so the air (קִיּוּמָא דְּעָלְמָא יַתִּיר רוּחַ), because everything exists on its account (בְּגִין דְּכֹלָּא קַיְּימָא בְּגִינֵיהּ), and the Nefesh does not endure except through the Ruach (וְנַפְשָׁא לָא קַיְּימָא אֶלָּא בְּרוּחָא), for if the Ruach is diminished even for a moment (דְּאִי גָּרַע רוּחָא אֲפִילּוּ רִגְעָא חֲדָא), the Nefesh cannot be sustained (נַפְשָׁא לָא יָכִילַת לְאִתְקַיְּימָא).

And this secret is written (וְרָזָא דָּא כְּתִיב), (Proverbs 19) Also, without knowledge the soul is not good (גַּם בְּלֹא דַעַת נְפֶשׁ לֹא טוֹב). A Nefesh without Ruach is not good (נַפְשָׁא בְּלֹא רוּחָא לָאו אִיהוּ טוֹב), and cannot endure (וְלָא יַכְלָא לְאִתְקַיְּימָא). And come and see (וְתָא חֲזֵי), those twelve of which we spoke (אִינּוּן תְּרֵיסָר דְּקַאמְרָן), which are twelve stones (דְּאִינּוּן תְּרֵיסַר אַבָנִין), are those twelve oxen (אִינּוּן תְּרֵיסַר בָּקָר), that are beneath the sea (דִּתְחוֹת יַמָּא). Because of this (בְּגִין כַּךְ), those twelve leaders took (נָטְלוּ אִינּוּן תְּרֵיסָר נְשִׂיאִים), as it is written (Numbers 7) All the oxen for the burnt offering-twelve bulls… (כָּל הַבָּקָר לָעֹלָה שְׁנֵים עָשָׂר פָרִים וְגוֹ'). And all is a supernal secret (וְכֹלָּא רָזָא עִלָּאָה הוּא), and whoever contemplates these words (וּמַאן דְּיַשְׁגַּח בְּמִלִּין אִלֵּין), contemplates the secret of supernal wisdom (יַשְׁגַּח בְּרָזָא דְּחָכְמְתָא עִלָּאָה), wherein is the root of all (דְּעִקָר דְּכֹלָּא בֵּיהּ).

Rabbi Shim‘on said (אָמַר ר׳ שִׁמְעוֹן), this which Rabbi Ḥizkiyah said (הָא דְּאָמַר ר׳ חִזְקִיָּה), that when Kudsha Berikh Hu created man (דְּכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם), he was formed from the earth of the lower Mikdash (מֵעַפְרָא דְּמַקְדְּשָׁא דִּלְתַתָּא אִתְבְּרֵי), and from the earth of the upper Mikdash was given into him the Neshamah (מֵעַפְרָא דְּמַקְדְּשָׁא דִּלְעֵילָּא אִתְיְיהִיב בֵּיהּ נִשְׁמְתָא).

Just as when he was formed from the lower earth, three aspects, the foundations of the world, were joined in him (כְּמָה דְּכַד אִתְבְּרֵי מֵעַפְרָא דִּלְתַתָּא, אִתְחַבְּרוּ בֵּיהּ תְּלַת סִטְרָא יְסוֹדֵי עָלְמָא), so too when he was formed from the upper earth, three aspects, foundations of the world, were joined in him (הָכִי נָמֵי כַּד אִתְבְּרֵי מֵעַפְרָא דִּלְעֵילָּא, אִתְחַבְּרוּ בֵּיהּ תְּלַת סִטְרֵי יְסוֹדֵי עָלְמָא), and man was completed (וְאִשְׁתְּלִים אָדָם). And this is what is written (וְהַיְינוּ דִּכְתִּיב), (Psalms 32) Happy is the man to whom Hashem does not ascribe iniquity, and in whose spirit there is no deceit (אַשְׁרֵי אָדָם לֹא יַחְשֹׁב יְיָ' לוֹ עָוֹן וְאֵין בְּרוּחוֹ רְמִיָּה). When does Hashem not ascribe iniquity to him? (אֵימָתַי לֹא יַחְשֹׂב יְיָ' לוֹ עָוֹן), at the time when there is no deceit in his Ruach (בִּזְמַן דְּאֵין בְּרוּחוֹ רְמִיָּה).

Come and see (תָּא חֲזֵי), Moshe was completed more than the Patriarchs (מֹשֶׁה אִשְׁתְּלִים יַתִּיר מֵאֲבָהָן), because Kudsha Berikh Hu spoke with him (בְּגִין דְּמַלִּיל עִמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), from a level higher than all others (מִדַּרְגָּא עִלָּאָה יַתִּיר מִכֻּלְּהוּ), and Moshe was the inner one of the palace of the Supreme King (וּמֹשֶׁה פְּנִימָאָה דְּבֵי מַלְכָּא עִלָּאָה הֲוָה). And therefore it is written (וְעַל דָּא כְּתִיב), And I appeared to Avraham, to Yitzchak, and to Ya‘akov… (Exodus 6) (וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב וְגוֹ'), and we have already established these words (וְהָא אוֹקִימְנָא מִלֵּי). (Exodus 6) Therefore say to the Children of Yisrael: I am Hashem, and I will bring you out… (לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי יְיָ' וְהוֹצֵאתִי אֶתְכֶם). Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר), this verse is reversed (הַאי קְרָא אִפְּכָא הוּא), for it is written: And I will bring you out from under the burdens of Egypt first… (דִּכְתִּיב וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרַיִם בְּקַדְמִיתָא), and afterwards: And I will deliver you from their service, and afterwards: And I will redeem you (וּלְבָתַר וְהִצַּלְתִּי אֶתְכֶם מֵעֲבוֹדָתָם, וּלְבָתַר וְגָאַלְתִּי אֶתְכֶם). It should have said at the outset: And I will redeem you, and afterwards: And I will bring you out (הֲוָה לֵיהּ לְמֵימָר מֵעִיקָּרָא וְגָאַלְתִּי אֶתְכֶם, וּלְבָתַר וְהוֹצֵאתִי אֶתְכֶם). Rather, the beginning of all is first (אֶלָּא, עִקָּרָא דְּכֹלָּא בְּקַדְמִיתָא), for Kudsha Berikh Hu sought to announce to them the praise of all first (דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְבַשְּׂרָא לוֹן בִּשְׁבָחָא דְּכֹלָּא בְּקַדְמִיתָא).