Daf 34b (דַּף ל״ד ע״ב)
Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): “And Elohim created the Great Dragons and every living soul that moves, which the waters swarmed according to their kind” (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדוֹלִים וְאֵת כָּל נֶפֶשׁ הַחַיָּה הָרוֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵיהֶם) (Bereshit 1). This verse was already established (הַאי קְרָא אוּקְמוּהָ לֵיהּ), but “And Elohim created the dragons”-this is the secret of Livyatan and his mate (אֲבָל: וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים-הוּא רָזָא דָּא: לִוְיָתָן וּבַת זוּגוֹ). Dragons is written deficient (תַּנִּינִם חָסֵר כְּתִיב), because Kudsha Berikh Hu killed the female and set her aside for the Righteous (בְּגִין דְּקָטַל לְנוּקְבָּא, וְסַלְּקָא קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּא). And this has been established (וְאוּקְמוּהָ).
The Great Dragon-there are nine rivers in which he reclines p5-62(הַתַּנִּין הַגָּדוֹל, תֵּשַׁע יְאוֹרִין אִינּוּן, דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), and one river in which its waters rest (וְחַד יְאוֹרָא אִיהוּ, דְּמֵימָיו שְׁכִיכִין), and the blessings of the right waters of the Garden fall into it three times a year (וּבְרֵכָאן דְּמֵימִין דְּגִנְתָּא נַפְלִין בֵּיהּ תְּלַת זִמְנִין בְּשַׁתָּא). When it is twice, that river is blessed-but not so greatly (וְכַד תְּרֵין זִמְנִין, מִתְבָּרֵךְ הַהוּא יְאוֹרָא וְלָא כָּל כַּךְ), and when once-not at all (וְכַד חַד, לָאו הָכִי).
And this dragons enters into that river p5-63(וְהַאי תַּנִּינָא עָאל בְּהַהוּא יְאוֹרָא), becomes strong, and goes and swims, entering the sea (אִתְתַּקִּיף וְאָזִיל וְשָׁאט עָאל גּוֹ יַמָּא), and swallows fish of many kinds (וּבָלַע נוּנִין לְכַמָּה זִינִין), and he rules (וְשָׁלִיט), and then returns to that river (וְתָב לְהַהוּא יְאוֹרָא). These nine rivers go and ascend, and encircle many trees and grasses for their kinds (אִלֵּין תִּשְׁעָה יְאוֹרִין אַזְלִין וְסַלְּקִין וְסַחֲרָנֵיהּ כַּמָּה אִילָנִין וַעֲשָׂבִין לְזִנַיְיהוּ).
The first river goes out from the left side (יְאוֹרָא קַדְמָאָה, נָפְקָא מִסִּטְרָא שְׂמָאלָא), from one channel which flows and emerges (בְּחַד צִנּוֹרָא דְּנָגִיד וְנָפִיק), three drops (תְּלַת טִפִּין), and each drop divides into three more drops (וְכָל טִפָּה וְטִפָּה אִתְפְּרַשׁ לִתְלַת טִפִּין), and each drop became a single river (וְכָל טִפָּה וְטִפָּה אִתְעָבִיד מִנֵּיהּ יְאוֹרָא חַד), and these are the nine rivers (וְאִלֵּין אִינּוּן תִּשְׁעָה יְאוֹרִין), Who strengthen themselves and go forth and roam and circle through all those firmaments (דְּמִתְתָּקְפִין וְאַזְלִין וְשָׁטָאן וְסָחֲרָן בְּכָל אִינּוּן רְקִיעִין). From what was left of those drops, when they finished flowing out (מִמָּה דְּאִשְׁתְּאַר מֵאִינּוּן טִפִּין כַּד סַיְּימִין לְמֵיפַק), there remained one drop, which emerged in stillness (אִשְׁתְּאַר טִפָּה חֲדָא, דְּנָפְקָא בִּשְׁכִיכוּ), it fell among them (נָפַל בֵּינַיְיהוּ), and from it was formed one river (וְאִתְעָבִיד מִנֵּיהּ יְאוֹרָא חֲדָא).
This river is that one we said which flows in stillness (הַאי יְאוֹרָא אִיהוּ, הַהוּא דְּאָמְרָן דְּאַזְלָא בִּשְׁכִיכוּ). This river, when that stream flows out (הַאי יְאוֹרָא, כַּד הַהוּא נָהָר דְּנָגִיד וְנָפִיק), it brings forth other great drops (אַפִּיק טִפִּין אַחֲרָנִין רַבְרְבָא) some say: of blessings (ס״א: דִּבְרְכָּאן) from the right side (מִסִּטְרָא דִּימִינָא). From what remained of those drops, one drop remained in stillness (מַה דְּאִשְׁתְּאַר מֵאִינּוּן טִפִּין, אִשְׁתְּאַר טִפָּה חֲדָא בִּשְׁכִיכוּ מֵאִינּוּן בִּרְכָּאן), and it fell into that river which is tranquil (וְנָפַל בְּהַהוּא יְאוֹרָא דְּאִיהוּ שָׁכִיךְ). And this is the river that surpasses them all (וְהַאי אִיהוּ יְאוֹרָא דְּעָדִיף מִכֻּלְּהוּ). When those four rivers that go out from Gan Eden are separated and go forth (כַּד נָפְקִין וּמִתְפָּרְשָׁן אִינּוּן אַרְבַּע נַהֲרִין דְּנָפְקִין מִגִּנְתָּא דְעֵדֶן), the one called Pishon falls into that river and becomes included within it (הַהוּא דְּאִקְרֵי פִּישׁוֹן, נָפִיל בְּהַהוּא יְאוֹרָא וְאִתְכְּלִיל בֵּיהּ). And because of this, the kingdom of Bavel is included in this one (וְעַל דָּא מַלְכוּת בָּבֶל אִתְכְּלִיל בְּהַאי), and Pishon is the kingdom of Bavel (וּפִישׁוֹן אִיהוּ מַלְכוּת בָּבֶל). From this river all the other rivers are nourished and filled (מִיְּאוֹרָא דָּא אִתְּזָנוּ וְאִתְמַלְיָין כָּל אִינּוּן יְאוֹרִין אַחֲרָנִין).
In every river, one serpent swims and goes (בְּכָל יְאוֹרָא וִיאוֹרָא, אַזְלָא וְשָׁאט חַד תַּנִּינָא), and there are nine (וְאִינּוּן תֵּשַׁע). Each one has a female pierced at its head (וְכָל חַד וְחַד נָקִיב נוּקְבָּא בְּרֵישֵׁיהּ), as it is said: “You shattered the heads of the Dragons…” (כְּמָה דְּאַתְּ אָמֵר: שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים וְגו׳) (Psalms 74). And even this Great Dragon is thus (וַאֲפִלּוּ הַאי הַתַּנִּין הַגָּדוֹל הָכִי הוּא), for all of them breathe spirit upward and not downward (בְּגִין דְּכֻלְּהוּ נַפְחִין רוּחִין לְגַבֵּי עֵילָּא וְלֹא לְתַתָּא).
It is written: “In the beginning Elohim created” (כְּתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים) (Bereshit 1), and it is written: “And Elohim created the Great Dragons” (וּכְתִיב: וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדוֹלִים) (Bereshit 1). In every action among the ten utterances (בְּכָל עוֹבָדָא דְּאִינּוּן עֶשֶׂר אֲמִירָן), those ten rivers stand corresponding to them (קַיְּימִין לְקָבְּלַיְיהוּ אִינּוּן עֶשֶׂר יְאוֹרִין). And one Dragon flutters in the spirit-some say: is separated, some say: trembles-to receive each and every one (וְחַד תַּנִּינָא מִתְפָּרְפֶּרָא [ס״א: מִתְפָּרְשָׁא, ס״א: מִתְרַפְרְפָא] בְּרוּחָא, לְקָבֵּל כָּל חַד וְחַד).
And because of this, once in seventy years the world quakes (וְעַל דָּא, חַד לְשִׁבְעִין שְׁנִין מִזְדַּעְזַע עָלְמָא), because this Great Dragon, when he lifts his fins and quakes (בְּגִין דְּהַאי הַתַּנִּין הַגָּדוֹל, כַּד הוּא סָלִיק סְנַפִּירוֹי וְאִזְדַּעְזַע), then all are shaken within those rivers (כְּדֵין כֻּלְּהוּ מִזְדַּעְזְעָן בְּאִינּוּן יְאוֹרִין), and the entire world is shaken (וְכָל עָלְמָא מִזְדַּעְזְעָא), and the earth trembles (וְאַרְעָא מִתְחַלְחֱלֶת), and all are encompassed within this Great Dragon (וְכֻּלְּהוּ כְּלִילָן בְּהַאי תַּנִּין הַגָּדוֹל). “And the earth was tohu…” (וְהָאָרֶץ הָיְתָה תֹהוּ וְגו׳) (Bereshit 1)
Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן): The work of Bereishit, the Friends toiled in it and knew it (עוֹבָדָא דִּבְרֵאשִׁית, חַבְרַיָּא לָעָאן בֵּיהּ, וְיַדְעִין בֵּיהּ), but few are they who know to allude to the work of Bereishit in the secret of the Great Dragon (אֲבָל זְעִירִין אִינּוּן דְּיַדְעִין לְרַמְּזָא עוֹבָדָא דִּבְרֵאשִׁית, בְּרָזָא דְּתַּנִּין הַגָּדוֹל). And because of this we have learned (וְעַל דָּא תָּנֵינָן): the whole world is not sustained except upon the fins of this one (דְּכָל עָלְמָא לָא מִשְׁתַּלְשְׁלָא אֶלָּא עַל סְנַפִּירוֹי דְּדָא).p5-64
Come and see (תָּא חֲזֵי): “And the earth was tohu va’vohu…” p5-65(וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְגו׳) (Bereshit 1), we have learned “was,” and we have established it (תָּנֵינָן: הָיְתָה, וְאוֹקִימְנָא) because in that first river we mentioned (בְּגִין דִּבְהַאי יְאוֹרָא קַדְמָאָה דְּקַאמְרָן), when this Great Dragon entered it (כַּד הַאי הַתַּנִּין הַגָּדוֹל עָאל בֵּיהּ), then it became full (כְּדֵין אִתְמַלְיָיא), and he swam and stirred forth sparks that were gathered into those worlds that were ruined at first (וְשָׂאטִי וְדָעִיךְ נִיצוֹצִין דְּאִתְלְקָטוּ בְּאִינּוּן עָלְמִין דְּאִתְחֲרָבוּ בְּקַדְמִיתָא). Those other dragons we mentioned (אִינּוּן תַּנִּינִין אֲחֲרָנִין דְּקַאמְרָן), they were and were not (הֲווֹ וְלָא הֲווֹ).
Why is that? (אֲמַאי) Because their strength was diminished so that they should not overturn the world (בְּגִין דְּאִתְחֲלַשׁ חֵילַיְיהוּ דְּלָא יְטַשְׁטְשׁוּן עָלְמָא), except once every seventy years (בַּר לְשִׁבְעִין שְׁנִין, חַד זִמְנָא). And they are empowered by the strength of that Great Dragon (וְאִינּוּן אִתְּתַּקְפוּ בְּחֵילָא דְּהַהוּא תַּנִּין הַגָּדוֹל), and he alone is empowered (וְהַאי אִיהוּ בִּלְחוֹדוֹי לְאִתַּתְקְפָא). And were it not that his nukvah stood by him (וְאִלְמָלֵא נוּקְבֵיהּ קַיֶּימֶת לְגַבֵּיהּ), the world could not endure them (לָא יָכִיל עָלְמָא לְמִסְבַּל לוֹן). (And because of this (וּבְגִין כָּךְ) Until Kudsha Berikh Hu killed the female, “the earth was tohu” (עַד לָא קָטַל קוּדְשָׁא בְּרִיךְ הוּא לְנוּקְבָּא, הָאָרֶץ הָיְתָה תֹהוּ). (And vohu) it was tohu (וּבָהוּ: תֹהוּ הָיְתָה).
And after He killed her, there was vohu-it began to be established p5-66(וּלְבָתַר דְּקָטַל לָהּ, הֲוָה בֹּהוּ, שָׁרָאת לְאִתְקַיְּימָא). “And darkness upon…”-until the light of the act He performed had not yet appeared (וְחֹשֶׁךְ עַל... עַד לָא הֲוַת נְהִירָא עוֹבָדָא דְּעָבַד). What did Kudsha Berikh Hu do? (מֶה עָבִיד קוּדְשָׁא בְּרִיךְ הוּא) He struck the head of the male above (מָחַץ רֵישֵׁיהּ דִּדְכוּרָא לְעֵילָּא), and he was subdued (וְאִתְכַּפְיָא), because the tehom below was not yet illuminated (בְּגִין דְּהָא תְּהוֹמָא לְתַתָּא לָא הֲוָה נָהִיר). Why was it not illuminated? (מַאי טַעְמָא לָא הֲוָה נָהִיר) Because this Great Dragon was blowing wind over the abyss (בְּגִין דְּהַאי הַתַּנִּין הַגָּדוֹל הֲוָה נָשִׁיב רוּחָא עַל תְּהוֹמָא), and darkened it (וְאַחְשִׁיךְ לֵיהּ), and he did not flutter downward (וְלָא מְרַפְרְפָא לְתַתָּא). And another wind passed from above (וְעָבַר רוּחָא אַחֲרָא דִּלְעֵילָּא), Some say: and with all this (נ״א: וְעִם כָּל דָּא), and blew (וְנָשַׁב), Some say: that it blew (נ״א: דְּנָשַׁב), and struck that wind (וּבָטַשׁ בְּהַהוּא רוּחָא), and calmed it (וְשָׁכִיךְ לֵיהּ). This is what is written: “And the Spirit of Elohim hovered over the face of the waters” (הֲדָא הוּא דִּכְתִּיב: וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Bereshit 1). And this is what we have learned: that Kudsha Berikh Hu struck spirit against spirit, and created the world (וְהַיְינוּ דְּתָנֵינָן: דְּקוּדְשָׁא בְּרִיךְ הוּא בָּטַשׁ רוּחָא בְּרוּחָא, וּבָרָא עָלְמָא).
Notes
(Bereishit 70a)
Sulam: “The great dragon, nine, and so forth” (הַתַּנִּין הַגָּדוֹל תֵּשַׁע וְכוּ׳): “the great dragon, which is Leviathan the male that remained alive” (הַתַּנִּין הַגָּדוֹל שֶׁהוּא לִוְיָתָן הַזָּכָר הַנִּשְׁאָר בַּחַיִּים), “about which it is said, ‘that lies within its rivers’” (שֶׁנֶּאֱמַר עָלָיו הָרוֹבֵץ בְּתוֹךְ יְאוֹרָיו), “nine rivers are those in which it lies” (תִּשְׁעָה יְאוֹרִים הֵם שֶׁהוּא רוֹבֵץ בָּהֶם), “and they correspond to the nine Sefirot — Chokhmah, Binah, Da’at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod” (שֶׁהֵם כְּנֶגֶד ט׳ סְפִירוֹת חב״ד חג״ת ונה״י), “and one river whose waters are calm is the Keter” (וְיָאוֹר אֶחָד שֶׁמֵּימָיו שְׁקֵטִים הוּא הַכֶּתֶר), “the blessings of the waters of the garden, which is the Malchut of Atzilut, fall into it three times in the year” (בִּרְכוֹת שֶׁל מֵימֵי הַגַּן שֶׁהוּא הַמַּלְכוּת דַּאֲצִילוּת נוֹפְלוֹת בּוֹ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה), “which is the secret of the three lines — right, left, and middle” (שֶׁהוּא סוֹד ג׳ קַוִּים יָמִין שְׂמֹאל אֶמְצָע), “about which it is said, ‘three times in the year all your males shall appear,’ and so forth” (שֶׁעֲלֵיהֶם נֶאֱמַר שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל זְכוּרְךָ וְגוֹ׳). “And if they fall into it two times” (וְאִם נוֹפְלוֹת בּוֹ שְׁתֵּי פְּעָמִים), “that is, only the two lines, right and left” (דְּהַיְינוּ רַק ב׳ קַוִּים יָמִין וּשְׂמֹאל), “the river is blessed, but not completely” (מִתְבָּרֵךְ הַיָּאוֹר וְלֹא כָּל כָּךְ), “because the middle line is lacking” (כִּי חָסֵר קוֹ הָאֶמְצָעִי). “And if only one falls into it” (וְאִם רַק אַחַת נוֹפֶלֶת בּוֹ), “that is, right alone or left alone” (דְּהַיְינוּ יָמִין לְבַד אוֹ שְׂמֹאל לְבַד), “it is not so — it is not blessed through it” (אֵינוֹ כֵן אֵינוֹ מִתְבָּרֵךְ עַל יָדוֹ). “And from that river, which is Keter, the nine rivers, which are the nine lower Sefirot, receive” (וּמִיָּאוֹר הַהוּא שֶׁהוּא כֶּתֶר מְקַבְּלִים ט׳ הַיְאוֹרִים שֶׁהֵם ט׳ סְפִירוֹת תַּחְתּוֹנִיּוֹת).
Sulam: “And this dragon enters, and so forth” (וְהַאי תַּנִּינָא עָאל וְכוּ׳): “and this dragon comes into that river” (וְתַנִּין הַזֶּה בָּא בַּיְאוֹר הַהוּא), “which is the crown of the rivers” (שֶׁהוּא כֶּתֶר הַיְאוֹרִים), “and it strengthens itself in it and goes and swims” (מִתְחַזֵּק בּוֹ וְהוֹלֵךְ וְשָׁח), “and enters into the sea” (וְנִכְנָס אֶל הַיָּם), “which is Malkuth of Atziluth” (שֶׁהוּא הַמַּלְכוּת דַּאֲצִילוּת), “and it swallows there many kinds of fish and rules over them” (וּבוֹלֵעַ שָׁם כַּמָּה מִינֵי דָגִים וְשׁוֹלֵט), “which are the degrees within the sea that are lower than it — it swallows them and they are completed within it” (שֶׁהֵם מַדְרֵגוֹת שֶׁבְּתוֹךְ הַיָּם הַפְּחוּתוֹת מִמֶּנּוּ הוּא בוֹלֵעַ אוֹתָן וְנִשְׁלָמוֹת בּוֹ). “And it returns to that calm river” (וְחוֹזֵר לַיְאוֹר הַהוּא הַשּׁוֹקֵט). “And these nine rivers go and rise to it” (וְאֵלּוּ תִּשְׁעָה הַיְאוֹרִים הוֹלְכִים וְעוֹלִים אֵלָיו), “that is, to receive their flow” (דְּהַיְינוּ לְקַבֵּל שִׁפְעָם), “for they receive their flow from the calm river, which is their crown” (כִּי הֵם מְקַבְּלִים שִׁפְעָם מִן הַיְאוֹר הַשּׁוֹקֵט שֶׁהוּא הַכֶּתֶר שֶׁלָּהֶם). “And around it, the river, are many trees and grasses of various kinds” (וְסָבִיב לוֹ לַיְאוֹר כַּמָּה אִילָנוֹת וַעֲשָׂבִים לְמִינֵיהֶם), “whose matter is explained below” (שֶׁעִנְיָנָם מִתְבָּאֵר לְהַלָּן), “and it is the first river among the rivers, which is the crown” (וְהוּא הַיְאוֹר הָרִאשׁוֹן שֶׁבַּיְאוֹרִים דְּהַיְינוּ כֶּתֶר).
Sulam: “Explanation” (פֵּירוּשׁ): “since the entire work of Creation is in the secret of wisdom, as it is written, ‘You made them all with wisdom’” (כֵּיוָן שֶׁכָּל מַעֲשֵׂה בְּרֵאשִׁית הוּא בְּסוֹד הַחָכְמָה כְּמוֹ שֶׁנֶּאֱמַר כֻּלָּם בְּחָכְמָה עָשִׂיתָ), “and the Great Dragon is the totality of wisdom” (וְהַתַּנִּין הַגָּדוֹל הוּא כְּלָלוּת הַחָכְמָה), “as explained at the beginning of the discourse” (כַּנַּ״ל בִּתְחִלַּת הַמַּאֲמָר), “therefore everything is necessarily drawn from it” (עַל כֵּן בְּהֶכְרֵחַ הַכֹּל נִמְשָׁךְ מִמֶּנּוּ). “And specifically from its fins, which are the aspect of its Malchut” (וְדַוְקָא מִן הַסְּנַפִּירִים שֶׁלּוֹ שֶׁהֵם בְּחִינַת הַמַּלְכוּת שֶׁלּוֹ), “because the illumination of wisdom is revealed only from the Malchut” (מִשּׁוּם שֶׁאֵין הֶאָרַת הַחָכְמָה מִתְגַּלָּה רַק מִן הַמַּלְכוּת), “as explained above” (כַּנַּ״ל), “and this is what is meant by ‘the entire world is not drawn except from the fins of this one’” (וְזֶה שֶׁאָמַר דְּכָל עָלְמָא לָא מִשְׁתַּלְשְׁלָא אֶלָּא עַל סְנַפִּירוֹי דְּדָא).
Sulam: “Come and see, ‘and the earth,’ and so forth” (תָּא חֲזֵי וְהָאָרֶץ וְגוֹ׳): “come and see, it is written, ‘and the earth was chaos and void,’ and so forth” (בֹּא וּרְאֵה כָּתוּב וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְגוֹ׳). “We have learned: ‘was’ means previously” (לָמַדְנוּ הָיְתָה מִקּוֹדֶם לָכֵן), “that is, that it was chaos before the beginning of the correction” (דְּהַיְינוּ שֶׁהָיְתָה תֹהוּ מִטֶּרֶם שֶׁהִתְחִיל הַתִּקּוּן), “as explained above” (כַּנַּ״ל), “and we have explained it” (וּבֵאַרְנוּהוּ). “For in that first river, which is the calm river that we mentioned” (כִּי בְּאוֹתוֹ יְאוֹר הָרִאשׁוֹן דְּהַיְינוּ יְאוֹר הַשּׁוֹקֵט שֶׁאָמַרְנוּ), “when the Great Dragon enters into it” (הִנֵּה כַּאֲשֶׁר הַתַּנִּין הַגָּדוֹל נִכְנָס בּוֹ), “it becomes filled with the illumination of wisdom” (הוּא מִתְמַלֵּא בְּהֶאָרַת הַחָכְמָה), “and swims” (וְשָׁח), “and extinguishes the sparks that gathered from the worlds that were destroyed at the beginning” (וּמְכַבֶּה הַנִּיצוֹצִים שֶׁנִּתְלַקְּטוּ מִן הָעוֹלָמוֹת שֶׁנֶּחֶרְבוּ מִתְּחִלָּה), “that is, at the time of the breaking of the vessels” (דְּהַיְינוּ בְּעֵת שְׁבִירַת הַכֵּלִים), “when sparks went out then, which are judgments, to all sides” (שֶׁיָּצְאוּ אָז נִיצוֹצִים שֶׁהֵם דִּינִים לְכָל הַצְּדָדִים), “and now the dragon extinguishes and nullifies these judgments” (וְעַתָּה הַתַּנִּין מְכַבֶּה וּמְבַטֵּל הַדִּינִים הָאֵלּוּ), “for wisdom extinguishes all judgments” (כִּי הַחָכְמָה מְכַבָּה כָּל הַדִּינִים).