Daf 35a (דַּף ל״ה ע״א)

“And Elohim said, ‘Let there be light,’ and there was light” (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וַיְהִי אוֹר) (Bereshit 1). A radiance shone from above (נָהִיר נְהִירוּ דִּלְעֵילָּא), and struck upon the breath of the wind (וּבָטַשׁ עַל גַּבֵּי רוּחָא דְּנָשִׁיב), and was removed from above the tehom (וְאִסְתַּלָּק מֵעַל תְּהוֹמָא), and did not cover it (וְלָא חָפָא לֵיהּ). Once the tehom was illuminated (כֵּיוָן דִּתְּהוֹמָא אִתְנְהִיר), and that one ascended (וְאִיהוּ אִסְתַּלָּק), then there was illumination (כְּדֵין הֲוָה נְהִירוּ). This light shone upon its head (דָּא נָהִיר עַל רֵישֵׁיהּ), and waters issued from its nostrils (וּמַיָּא הֲווֹ נַפְקֵי מִגּוֹ אֲפוּתֵיהּ), and wind blew above (וְרוּחָא נָשִׁיב לְעֵילָּא). And this light shone from that illumination (וְנָהִיר מִנְּהִירוּ דָּא), until its light descended (עַד דְּהֲוָה נָחִית נְהוֹרֵיהּ), sparkling into seventy-two lights of the sun (מְנַצְנְצָא לְשִׁבְעִין וּתְרֵין נְהוֹרִין דְּשִׁמְשָׁא). Once those lights were impressed into the sun below (כֵּיוָן דְּאִינּוּן נְהוֹרִין אִתְרְשִׁימוּ בְּגוֹ שִׁמְשָׁא לְתַתָּא), the wicked of the world recognized them (הֲווֹ חַיָּיבַיָּא דְּעָלְמָא יַדְעִין בְּהוּ), and they worshipped the sun (וַהֲווּ פַלְחִין לְשִׁמְשָׁא). When Kudsha Berikh Hu beheld those wicked ones (כֵּיוָן דְּאִסְתַּכַּל קוּדְשָׁא בְּרִיךְ הוּא בְּאִינּוּן חַיָּיבַיָּא), He withdrew that light and concealed it (סָלִיק נְהוֹרֵיהּ וְגָנִיז לֵיהּ).

Why did He conceal it? (אֲמַאי גָּנִיז לֵיהּ) Because that dragons was rising and descending (בְּגִין דְּהַהוּא תַּנִּין, הֲוָה סָלִיק וְנָחִית), and was striking those lights (וּבָטַשׁ בְּאִינּוּן יְאוֹרִין), until it was hidden and no longer revealed (עַד דְּגָנַז לֵיהּ וְלָא אִתְגַּלְיָא). And He planted it as seed within one tzaddik (וְזָרַע לֵיהּ זְרוּעָא בְּחַד צַדִּיק), who is the gardener of the Garden (דְּאִיהוּ גַּנָּנָא דְּגִנְתָּא), and the seed that He sowed in the Garden (וּזְרוּעָא דְּזָרַע בְּגִנְתָּא), In concealment, in hiddenness (בִּגְנִיזוּ בִּטְמִירוּ), for this light (דְּהַאי אוֹר אִיהוּ).

When this Great Dragon saw that the seed of this light had sprouted in the Garden (כַּד הַאי הַתַּנִּין הַגָּדוֹל חָמֵי דְּצָמַח בְּגִנְתָּא זְרוּעָא דְּאוֹר דָּא), then he was stirred toward the Sitra achra (כְּדֵין אִתְּעַר לְסִטְרָא אָחֲרָא), toward that river which is called Gichon (לְהַהוּא נָהָר דְּאִקְרֵי גִּיחוֹן). And the waters of that Gichon became divided (וְאִתְפְּלָגוּ מֵימוֹי דְּהַאי גִּיחוֹן): one path of it (חַד שְׁבִילָא דִּילֵיהּ) goes into that seed which grew in the Garden (אִיהוּ אָזִיל גּוֹ הַהוּא זְרוּעָא דְּאַצְמְחָא גּוֹ גִּנְתָּא), and illuminated it with abundance of this seed (וְאַנְהִיר בֵּיהּ בִּרְבוּ דִּזְרוּעָא דָּא), and it is called Gichon (וְאִקְרֵי גִּיחוֹן). And from the abundance of this seed (וּמִגּוֹ הַהוּא רְבוּ דִּזְרוּעָא דָּא), it ascended into the abundance of King Shlomo (אִסְתְּלַק לִרְבוּ דְּשְׁלֹמֹה מַלְכָּא), when he ascended to Molcho (כַּד אִסְתְּלַק לְמַלְכוּ), as it is written: “And you shall bring him down to Gichon,” and it is written: “And anoint him there” (דִּכְתִּיב: וְהוֹרַדְתֶּם אוֹתוֹ אֶל גִּיחוֹן, וּכְתִיב: וּמָשַׁח אוֹתוֹ שָׁם) (I Kings 1). There-and not in another place (שָׁם, וְלֹא בַּאֲתַר אַחֲרָא), because King David knew this (בְּגִין דְּהֲוָה יָדַע דָּוִד מַלְכָּא דָּא). And other waters were elevated to another Molcho (וּמֵימוֹי אַחֲרָנִין אִסְתָּלָקוּ לְמַלְכוּ אַחֲרָא), and this is the king who is mighty (וְדָא אִיהוּ מַלְכָּא דְּאִיהוּ תַּקִּיפָא). And this Great Dragon was stirred (וְהַאי הַתַּנִּין הַגָּדוֹל אִתְּעַר לֵיהּ), and the fin of this Dragon rose in that river to be strengthened in it (וְאִסְתַּלָּק סְנַפִּירוֹי דְּהַאי תַּנִּין בְּהַהוּא נָהָר לְאִתַּתְקְפָא בֵּיהּ). And all the rest of the rivers (וְכָל אִינּוּן שְׁאַר יְאוֹרִין כֻּלְּהוּ), they ascended and descended through the might of this Great Dragon (סַלְּקִין וְנַחְתִּין בְּתֻּקְפָּא דְּהַאי הַתַּנִּין הַגָּדוֹל), and he longed for and entered into that tranquil river (וְתָאַב וְעָאל לְהַהוּא יְאוֹרָא שְׁכִיכָא), and was found within it (וְאִשְׁתְּכַךְ בֵּיהּ). And then, when that light was concealed (וּכְדֵין, כַּד הַהוּא אוֹר אִתְגְּנִיז), Some say: to be taken (נ״א: לִנְטְלָא) into the entrance of that gardener we spoke of (לְעִיוּלָא לֵיהּ הַהוּא גַּנָּנָא דְּקַאמְרָן), then primordial darkness emerged (כְּדֵין נָפַק חֹשֶׁךְ קַדְמָאָה), and struck upon the head (וּבָטַשׁ עַל רֵישֵׁיהּ), at the nukvah that was stretched into it (בְּהַהוּא נוּקְבָּא דְּאִתְמַתְּחָא בֵּיהּ), and one thread separated (וְאִתְפְּרַשׁ חַד חוּטָא), between that illumination of this light that was concealed (בֵּין הַהוּא נְהִירוּ דְּאוֹר דָּא דְּאִתְגְּנִיז), and between that darkness of this darkness (וּבֵין הַהוּא חֲשׁוֹכָא דְּחֹשֶׁךְ דָּא), as it is written: “And Elohim separated between the light and between the darkness” (דִּכְתִּיב: וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ) (Bereshit 1).

This Dragon returned within that separation, that this thread divided (הַאי תַּנִּין תָּב בְּהַהוּא פְּרִישׁוּ דְּהַאי חוּטָא דְּאַפְרִישׁ), and he separated those (וְאַפְרִישׁ לְאִינוּן), Some say: between those (נ״א: בֵּין אִינוּן) rivers inside the darkness (יְאוֹרִין גּוֹ חֲשׁוֹכָא), and the fish were separated by their kinds, each from the other (וְאִתְפְּרָשׁוּ נוּנִין לְזִנַיְיהוּ אִלֵּין מֵאִלֵּין), within that separation (בְּהַהוּא פְּרִישׁוּ). And when the supernal holy waters were separated (וְכַד אִתְפְּרָשׁוּ מַיִין עִלָּאִין קַדִּישִׁין), all those rivers were separated (כָּל אִינּוּן יְאוֹרִין אִתְפָּרְשׁוּ), and entered into that tranquil river that was refined above all (וְעָאלוּ לְגוֹ הַהוּא יְאוֹרָא שְׁכִיכָא דְּאִתְבְּרִיר מִכֻּלְּהוּ), and they go forth and enter it three times a day p5-67(וְנָפִיק וְעָאלִין בֵּיהּ תְּלַת זִמְנִין בְּיוֹמָא). And all those fish that grow within those rivers (וְכָל אִינּוּן נוּנִין דִּמְגַדְּלָן גּוֹ אִינּוּן יְאוֹרִין), are separated one from another (פְּרִישָׁן אִלֵּין מֵאִלֵּין), and they are called “nights” (וְאִקְרוּן לֵילוֹת).

And these are the heads of all those fish that emerge outward (וְאִלֵּין אִינּוּן רָאשִׁין לְכָל אִינּוּן נוּנִין דְּנָפְקִין לְבַר), and they rule over all of them (וְאִלֵּין שַׁלְטִין עַל כֻּלְּהוּ). And these are called the “firstborn of Egypt” (וְאִלֵּין אִקְרוּן בְּכוֹרֵי מִצְרַיִם), and from here “firstborn” spread outward (וּמֵהָכָא אִתְבַּדָר לְבַר בּוּכְרִין). And all of them are nourished from the flow of those rivers (וְכֻלְּהוּ אִתְּזָנוּ מִשַּׁקְיוּ דְּאִינּוּן יְאוֹרִין). And this Great Dragon rules over all of them (וְהַאי הַתַּנִּין הַגָּדוֹל שַׁלְטָא עַל כֻּלְּהוּ). And all this is from the separation of the upper waters (וְכֹלָּא בִּפְרִישׁוּ דְּמַיִין עִלָּאִין), as it is written: “And it was a divider between the waters and the waters” (דִּכְתִּיב: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם) (Bereshit 1). And the upper holy waters were engraved (וְאִתְרְשִׁימוּ מַיִין קַדִּישִׁין עִלָּאִין), and they were separated above (וְאִתְפְּרָשׁוּ לְעֵילָּא), and the lower waters-all of these were separated one from another (וּמַיִין תַּתָּאִין, אִתְפְּרָשׁוּ כֻּלְּהוּ אִלֵּין מֵאִלֵּין), holy and not holy (קַדִּישִׁין וּדְלָא קַדִּישִׁין).

And because of this they are called “separated supernal angels” (וְעַל דָּא אִקְרוּן מַלְאָכִין עִלָּאִין פְּרִישָׁן), because they separated from one another by their kinds (בְּגִין דְּאִתְפְּרָשׁוּ אִלֵּין מֵאִלֵּין לְזִנַיְיהוּ). “And Elohim said: Let the earth bring forth grass, herb yielding seed…” (וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע) (Bereshit 1) this is the secret (רָזָא דָּא), when this Great Dragon was blowing wind into that nukvah (כַּד הַאי הַתַּנִּין הַגָּדוֹל הֲוָה נָשִׁיב רוּחָא בְּהַהוּא נוּקְבָּא), and fluttering toward above (וּמְרַפְרְפָא לְגַבֵּי עֵילָּא), all those grasses were turning to dryness (כָּל אִינּוּן עֲשָׂבִין הֲוָה מְהַפֵּךְ לוֹן לִיבִישׁוּ), until another wind blew against that wind (עַד דְּרוּחָא אַחֲרָא נָשִׁיב בְּהַהוּא רוּחָא), and subdued it below (וְשָׁכִיךְ לֵיהּ לְתַתָּא), and the grasses sprouted as before (וַעֲשָׂבִין צָמְחוּ כְּמִלְּקַדְּמִין). And they ruled, and gave praise, and thanksgiving before Kudsha Berikh Hu (וְשַׁלְטִין וּמְשַׁבְּחָן וְאוֹדָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). From the left side, and into the tranquil river (מִסְּטַר שְׂמָאלָא, וּלְגוֹ יְאוֹרָא שְׁכִיכָא), they emerge-wakeful beings according to their kinds (נָפְקִין בְּעִירִין לְזִנַיְיהוּ), and they go to approach those grasses (וְאַזְלִין לְמִקְרַב לְגַבֵּי דְּאִינּוּן עֲשָׂבִין), but they are unable (וְלָא יַכְלִין), and they return to their place (וְתָבִין לְאַתְרַיְיהוּ).

All these rivers go and swim with that Dragon who rules over them (כָּל אִלֵּין יְאוֹרִין אַזְלִין וְשָׁאטִין, עִם הַהוּא תַּנִּינָא דְּשַׁלִּיט בְּהוּ), and they surround those grasses (וְסַחֲרִין לְאִינּוּן עֲשָׂבִין), but cannot overcome (וְלָא יַכְלִין). Except at times when the supernal wind does not blow (בַּר לְזִמְנִין, דְּרוּחָא עִלָּאָה לָא נָשִׁיב), and it is that dragons who flutters wind toward that nukvah above (וְאִיהוּ מְרַפְרְפָא רוּחָא בְּהַהוּא נוּקְבָּא דִּלְעֵילָּא), as we have established (כְּמָה דְּאוֹקִימְנָא), then that wind rules over those grasses (כְּדֵין שַׁלִּיט הַהוּא רוּחָא עַל אִינּוּן עֲשָׂבִין). The tranquil river returns to its place (וִיאוֹרָא שְׁכִיכָא תָּב לְאַתְרֵיהּ), and ascends and descends (וְסַלְּקָא וְנַחְתָּא).

And because its waters are tranquil, it goes in stillness (וּבְגִין דְּמֵימוֹי שְׁכִיכִין, אָזִיל בִּשְׁכִיכוּ). And this Great Dragon ascends to those rivers (וְהַאי הַתַּנִּים הַגָּדוֹל סַלְּקָא לְגַבֵּי אִינּוּן יְאוֹרִין), and the grasses all grow from its circulation around that tranquil river (וַעֲשָׂבִין כֻּלְּהוּ מְגַדְּלָן סַחֲרָנֵיהּ דְּהַהוּא יְאוֹרָא שְׁכִיכָא), and these some say: and these (וְאִלֵּין (נ״א: וְאֵינּוּן) grow in every region (מְגַדְּלִין בְּכָל עִיבָר). Then that Dragon ascends and is multiplied among them (כְּדֵין סַלְּקָא הַהוּא תַּנִּינָא וְאִתְרַבֵּי בֵּינַיְיהוּ), and returns to all those rivers (וְתָב לְכָל אִינּוּן יְאוֹרִין). “And Elohim said: Let there be me’orot in the firmament of the heavens” (וַיֹּאמֶר אֱלֹהִים: יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם) (Bereshit 1) this is the Nachash bariach (the fleeing serpent) (דָּא אִיהוּ נָחָשׁ בָּרִיחַ). Why is he called bariach? (אֲמַאי בָּרִיחַ) Because he closes off both sides (בְּגִין דְּסָגִיר לִתְרֵין סִטְרִין), and never emerges except once in a Jubilee (וְלָא נָפִיק לְעָלְמִין אֶלָּא חַד זִמְנָא לְיוֹבְלָא).