Daf 39b (דַּף ל״ט ע״ב)
And what they said, that those garments came to that wicked one, Esav, who took them from Nimrod-this is how we have established it (וּמַה דְּאָמְרוּ דְּאִינּוּן לְבוּשִׁין אָתוּ לְהַהוּא רָשָׁע דְּעֵשָׂו, דְּנָסִיב לוֹ מִן נִמְרוֹד-הָכִי אוֹקִימְנָא) this is difficult, for if so, behold it is written: “for Adam and his wife” (וְקַשְׁיָא מִלָּה, דְּאִי הָכִי, הָא כְּתִיב: לְאָדָם וּלְאִשְׁתּוֹ), garments for Adam and garments for Chavah (לְבוּשִׁין לְאָדָם, וּלְבוּשִׁין לְחַוָּה). What became of Chavah’s garments? (לְבוּשִׁין דְּחַוָּה מַה אִתְעָבִידוּ) And furthermore, if so, with what were they buried? (וְתוּ, דְּאִי הָכִי, בְּמַאי אִתְקְבָּרוּ) Would it arise in your mind that they abandoned and discarded from them the supernal radiance that Kudsha Berikh Hu had given them? (סַלְּקָא דַּעְתָּךְ דְּאִינּוּן שָׁבְקוּ וְרָאמוּ מִנְּהוֹן זֹהֲרָא עִלָּאָה, דְּיָהִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא)
Rather, those are the garments with which Adam and his wife were clothed, and no other human was clothed in them (אֶלָּא אִינּוּן לְבוּשִׁין דְּאִתְלְבָּשׁוּ בְּהוּ אָדָם וְאִתְּתֵיהּ, לָא אִתְלַבַּשׁ בְּהוּ בַּר נָשׁ אַחֲרָא), for those garments were similar to the likeness of the supernal (דִּבְאִינּוּן לְבוּשִׁין דָּמוּ כְּגַוְונָא דִּלְעֵילָּא). And if it comes to your mind that they clothed themselves in them of their own accord (וְאִי סַלְּקָא דַּעְתָּךְ, דְּאִינּוּן אִתְלַבְּשׁוּ מִגַּרְמֵיהוֹן בְּהוּ)p5-70
Come and see (תָּא חֲזֵי): it is written, “And He clothed them” (כְּתִיב: וַיַּלְבִּישֵׁם) that Kudsha Berikh Hu clothed them (דְּקוּדְשָׁא בְּרִיךְ הוּא אַלְבִּישׁ לוֹן). Fortunate is their portion (זַכָּאָה חוּלָקֵיהוֹן).
It is written: “Hashem my God, You are greatly exalted; You are clothed with glory and majesty” p5-71(כְּתִיב: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, הוֹד וְהָדָר לָבָשְׁתָּ) (Psalms 104). And it is written: “Glory and majesty are before Him” (וּכְתִיב: הוֹד וְהָדָר לְפָנָיו) (Psalms 96). And it is written: “He enwraps Himself with light like a garment, etc.” (וּכְתִיב: עוֹטֶה אוֹר כַּשָּׂלְמָה וְגוֹ') (Psalms 104). Once He clothed Himself-what He clothed Himself with-He did what He did (כֵּיוָן דְּאִתְלַבַּשׁ [מַה דְּאִתְלַבַּשׁ], עָבֵד מַה דְּעָבַד). This teaches (מְלַמֵּד), that Kudsha Berikh Hu wrapped Himself in light and created the heavens (שֶׁנִּתְעַטֵּף קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹר, וּבָרָא יַת שְׁמַיָּא). Rather, how have we established “the precious things that you have in the house”? (אֶלָּא, בְּמַאי אוֹקִימְנָא: הַחֲמוּדוֹת אֲשֶׁר אִתָּה בַּבַּיִת) The precious things-royal garments (הַחֲמוּדוֹת: בִּגְדֵי מַלְכוּת), of silk and gold (בְּמֶשִׁי וְזָהָב), and the way of the world is that they are treasured with perfumes and fragrances (וְאָרְחָא דְּעָלְמָא דְּגַנְזֵי לוֹן בְּבוּסְמִין וְרִיחִין), for the honor of their garments (לִיקָרָא דִּלְבוּשֵׁיהוֹן).
Come and see (תָּא חֲזֵי): “And he smelled the smell of his garments” at first (וַיָּרַח אֶת רֵיחַ בְּגָדָיו, בַּתְּחִלָּה). And when he perceived, he said: “See, the smell of my son” (וְכַד אַרְגִּישׁ, אָמַר: רְאֵה רֵיחַ בְּנִי), for he knew that the matter depended on him (דְּיָדַע דְּבֵיהּ הֲוָה תַּלְיָא מִלְּתָא), that because of him the fragrance rose (דִּבְגִינֵיהּ סָלִיק רֵיחָא) “as the smell of a field that Hashem has blessed” (כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ'). And how did Yitzchak know the smell of the field that Hashem has blessed? (וְכִי מְנַּיִין הֲוָה יָדַע יִצְחָק רֵיחַ שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ')? Rather, these are two matters, and all is one (אֶלָּא, תְּרֵין מִלִּין אִינּוּן, וְכֹלָּא הוּא חַד): as it is written: “And Yitzchak went out to meditate in the field at evening time” (דִּכְתִּיב: וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב) (Bereshit 24). And did he not have a house, or another place to pray? (וְכִי לָא הֲוָה לֵיהּ בֵּיתָא, אוֹ מָקוֹם אַחֵר לְהִתְפַּלֵּל)
Rather (אֶלָּא), it was that field which Avraham had purchased, adjacent to the cave (אוֹתָהּ הַשָּׂדֶה הָיָה אֲשֶׁר קָנָה אַבְרָהָם סָמוּךְ לַמְּעָרָה), as it is written (דִּכְתִּיב): “The field which Avraham purchased from the sons of Het” (הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם מֵאֵת בְּנֵי חֵת) (Bereshit 23:20). And when Yitzchak entered there (וּבְשַׁעֲתָא דְּהֲוָה יִצְחָק עָאַל גַּבֵּיהּ), he saw the Shekhinta resting upon it (חָמָא שְׁכִינְתָּא עָלֵיהּ), and exalted holy fragrances ascended (וְסָלִיק רֵיחִין עִלָּאִין קַדִּישִׁין), and because of this (וּבְגִינֵי כַךְ), he would pray there (הֲוָה מְצַלֵּי תַּמָּן), and established it as his place of prayer (וּקְבָעֵיהּ לִצְלוֹתֵיהּ). And why did Avraham not pray there? (וְאַבְרָהָם אֲמַאי לָא הֲוָה מְצַלֵּי תַּמָּן). Because he had previously established another place (מִשּׁוּם דִּקְבִיעוּתָא דְּאַתְרָא אַחֲרָא הֲוָה לֵיהּ בְּקַדְמִיתָא). And another explanation (וּמִלָּה אַחֲרָא): the fragrance that he perceived was at Har HaMoriyah (רֵיחָא דְּחָמָא בְּהַר הַמּוֹרִיָּה). And why is it called Moriyah? (וְלָמָּה נִקְרָא מוֹרִיָּה). Because of the good Mor [Myrrh] that was there (עַל שֵׁם הַמּוֹר הַטּוֹב דְּהֲוָה תַּמָּן). And it was all one matter (וְכֹלָּא הֲוָה): Gan Eden entered with him and blessed him (וְגַן עֵדֶן דְּעָאל עִמֵּיהּ וּבָרְכֵיהּ). And because of this (וּבְגִין כַּךְ), he did not attribute the matter to the garments (לָא תָלָה מִלָּה בִּלְבוּשִׁין), but to Ya'akov himself (אֶלָּא בְּיַעֲקֹב מַמָּשׁ), for he saw that the matter depended upon him (דְּחָמָא דְּבֵיהּ הֲוָה תַלְיָא מִלָּה). Some say: the Vav was there to be blessed (ס״א: ו׳ אוֹת הֲוָה לְאִתְבָּרְכָא), and it appeared (וְאִתְחַזֵּי), and his merit ascended to be blessed (וּזְכוּתֵיהּ סָלִיק לְאִתְבָּרְכָא), and Gan Eden entered with him (וְעָאַל עִמֵּיהּ גַּן עֵדֶן). And because of this (וּבְגִין כָּךְ), when Esav became enraged (כַּד אִתְרָעַם עֵשָׂו), he said: “He too shall be blessed” (גַּם בָּרוּךְ יִהְיֶה) (Bereshit 27:33).
Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): the Orayta did not need to be written except from: “This month shall be for you the head of months” (לָא אִצְטְרִיךְ אוֹרַיְיתָא לְמִכְתַּב אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים) (Exodus 12:2). Why? (מַאי טַעֲמָא). Because the service of the Sihara [Moon] began then (מִשּׁוּם דְּשֵׁירוּתָא דְסִיהֲרָא הֲוֵי), and therefore the Orayta needed to begin from there (וְעַל דָּא אוֹרַיְיתָא הֲוָה אִצְטְרִיךְ לְמִכְתַּב מֵהָכָא), for the matter is bound to Kudsha Berikh Hu (דְּהָא בְּקוּדְשָׁא בְּרִיךְ הוּא אִתְקַשַּׁר מִלָּה). And this is not difficult (וְלָא קַשְׁיָא), for it is not written Zot [This]: “this month” in the feminine (דְּלָא כְּתִיב זֹאת, הַחֹדֶשׁ הַזֹּאת), because Zeh [This] and Zot [This] are bound together as one (דְּהָא זֶה וְזֹאת כְּחַד מִתְקַשְּׁרִין), and in a place where male and female are united as one (וּבַאֲתַר דְּאִית בֵּיהּ דְּכָר וְנוּקְבָּא כַּחֲדָא), praise belongs only to the male (לֵית שְׁבָחָא אֶלָּא לִדְכוּרָא). And because of this (וְעַל דָּא): “It is the first for you of the months of the year” (רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה), truly “of the months of the year” (לְחָדְשֵׁי הַשָּׁנָה וַדַּאי).
Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): Why is “lakhem [for you]” written twice? (לָכֶם תְּרֵי זִמְנֵי לָמָּה). Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): From them we learn something further (מִנַּיְיהוּ אִשְׁתְּמַע יַתִּיר), as it is written (כְּמָה דִּכְתִּיב): “For Hashem's portion is His people” (כִּי חֵלֶק יְיָ׳ עַמּוֹ) (Deuteronomy 32:9). This bond belongs to you, and not to the other nations (אִתְקְשָׁרוּתָא דָּא לָכֶם, וְלָא לִשְׁאַר עַמִּין).
As it is written (דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר): “Speak to the entire congregation of Yisrael, saying: On the tenth of this month let them take for themselves, every man, a lamb...” (בֶּעָשׂוֹר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה וְגוֹ׳) (Exodus 12:3). “On the tenth”—why on the tenth? (בֶּעָשׂוֹר אֲמַאי בֶּעָשׂוֹר). Rabbi Abba said (אָמַר רִבִּי אַבָּא): At the time when the Yovel [Jubilee] illuminates the Sihara [Moon] (בְּזִמְנָא דְּאַנְהִיר יוֹבְלָא לְסִיהֲרָא), as it is written concerning the Yovel [Jubilee] (דִּכְתִּיב בְּיוֹבְלָא): “On the tenth of this seventh month is Yom HaKippurim” (בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפּוּרִים הוּא) (Leviticus 23:27). “And let them take for themselves every man a lamb for the house of their fathers” (וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבוֹת)—why? (אֲמַאי). Because at that time it was necessary to bind it (בְּגִין דִּבְזִמְנָא דָּא אִצְטְרִיךְ לְמֵיגַד לֵיהּ). For we have learned (דְּהָא תָּנֵינָן): through this matter that one lower Ketra [Crown] was broken (בְּמִלְּתָא דָּא אִתְּבַר כִּתְרָא [חֲדָא] תַּתָּאָה), through which all the other lower Ketrin [Crowns] are united (דְּמִתְאַחֲדִין בֵּיהּ כָּל שְׁאַר כִּתְרִין תַּתָּאִין). And because of this (וְעַל דָּא), Moshe explained and said (פָּרִישׁ מֹשֶׁה וְאָמַר): “Draw out and take for yourselves sheep” (מִשְׁכוּ וּקְחוּ לָכֶם צֹאן) (Exodus 12:21), as it is written (כְּמָה דִּכְתִּיב): “Sheep, servant, and maidservant” (צֹאן וְעֶבֶד וְשִׁפְחָה) (Bereshit 12:16). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): “You perform the deed below (עֲבִידוּ אַתּוּן עוֹבָדָא לְתַתָּא), and I shall break their power Above (וַאֲנָא אִתְּבַּר תֻּקְפֵיהוֹן לְעֵילָּא).”
And just as you perform it with fire below (וּכְמָה דְּתַעְבְּדוּן בְּנוּרָא אַתּוּן), as it is written: ‘But roasted with fire’” (דִּכְתִּיב: כִּי אִם צְלִי אֵשׁ) (Exodus 12), “so too I will pass it through fire in the River of Fire” (אֲנָא אוּף הָכִי אַעְבִּיר אוֹתוֹ בָּאֵשׁ בִּנְהַר דִּינוּר). Why was it tied on the tenth, and slaughtered on the fourteenth? (אֲמַאי אִתְנְגִיד בַּעֲשָׂרָה, וְאִתְנְכִיס בְּאַרְבָּעָה עָשָׂר) Rabbi Abba said (אָמַר רִבִּי אַבָּא), “In this, Yisrael were bound for four hundred years” (בְּדָא אִתְקַשָּׁרוּ יִשְׂרָאֵל אַרְבַּע מְאָה שְׁנִין). And even though they were not actually enslaved for four hundred years (וְאַף עַל גַּב דְּאַרְבַּע מְאָה שְׁנִין לָא אִשְׁתַּעֲבִידוּ בְּהוּ), nevertheless, since it was destined to be bound to them (מִכָּל מָקוֹם, הוֹאִיל וַהֲוָה זַמִּין לְאִתְקַשְּׁרָא בְּהוּ), it was considered upon them as if they had been enslaved the full four hundred years (אִתְחַשִׁיב עָלֵיהּ כְּאִילּוּ אִשְׁתַּעֲבִידוּ בְּהוּ כָּל ת' שְׁנִין). For this reason (בְּגִין כָּךְ), it was delayed four days (מְעַכְּבִין לֵיהּ אַרְבַּע יוֹמִין), a binding within the domain of Yisrael (קְטִירָא בִּרְשׁוּתַיְיהוּ דְּיִשְׂרָאֵל), and afterward they slaughtered it, “the entire assembly of the congregation of Yisrael, between the evenings” (וּלְבָתַר וְשָׁחֲטוּ אוֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם) (Exodus 12).
Notes
Ohr HaChammah on Zohar: “One might think that they abandoned such an important matter, which is made through a unification greater than the creation of heaven and earth, and cast them off from themselves” (ס״ד דְּאִינוּן שָׁבְקוּ עִנְיָן כָּל כָּךְ חָשׁוּב שֶׁנַּעֲשֶׂה עַל יְדֵי יִחוּד שְׁקוּלִים יוֹתֵר מִבְּרִיאַת שָׁמַיִם וָאָרֶץ יַשְׁלִיכוּם מֵעֲלֵיהֶם), “and this is what is meant by ‘the supernal radiance that was given,’ and so forth” (וְזֶה שֶׁאָמַר זִיהֲרָא עִילָּאָה דְּיָהִיב וְגוֹמֵר), “rather certainly all their days they were clothed in them, and also in their death they were buried in them, and when they will arise, in them they will stand” (אֶלָּא וַדַּאי כָּל יְמֵיהֶם הָיוּ לְבוּשִׁים בָּהֶם וְגַם בְּמוֹתָם בָּהֶם נִקְבְּרוּ כְּשֶׁיִּחְיוּ בָּהֶם יָקוּמוּ), “and furthermore they are not physical, that one could remove them and clothe another with them” (וְעוֹד אֵינָם גַּשְׁמִיִּים שֶׁיּוּכַל לְהַפְשִׁיטָם וְלִלְבֹּשׁ אוֹתָם זוּלָתָם), “and this is what is meant by ‘they are similar to that which is above,’ like the matter of the soul, which a person cannot remove and give to another” (וְזֶה שֶׁאָמַר דָּמוּ כְּגוֹנָא דְּלְעֵילָא כְּעִנְיַן הַנְּשָׁמָה שֶׁאֵין אָדָם פּוֹשְׁטָהּ וְנוֹתְנָהּ לַחֲבֵרוֹ), “and the proof is: one might think that they clothed themselves, and so forth” (וְהָעֵד ס״ד דְּאִינוּן אִתְלַבְּשׁוּ וְגוֹמֵר), “but can a person clothe himself with a soul? Rather the Holy One Blessed be He clothed them” (וְכִי אֶפְשָׁר לָאָדָם לְהַלְבִּישׁ עַצְמוֹ בְּנְשָׁמָה אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא הִלְבִּישָׁם). “And the matter is that when Adam haRishon sinned, he lost the garment of the light of his soul” (וְהָעִנְיָן כִּי כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן אָבַד לְבוּשׁ אוֹר נִשְׁמָתוֹ), “as is mentioned in Shir haShirim, that his spirit departed” (כַּנִּזְכָּר בְּשִׁיר הַשִּׁירִים כִּי נָסַק רוּחַ דִּילֵיהּ), “and therefore when the Holy One Blessed be He gave him a soul in place of that which departed from him, that supernal spirit which clothes them is made through the unification” (וְלָכֵן בְּתֵת לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא נְשָׁמָה תַּחַת אוֹתָהּ שֶׁנִּסְתַּלְּקָה מִמֶּנּוּ וְאוֹתוֹ הָרוּחַ הָעֶלְיוֹן הַמַלְבִּישָׁם נַעֲשָׂה עַל יְדֵי הַיִּחוּד), “for there is no soul except through unification” (שֶׁאֵין נְשָׁמָה אֶלָּא עַל יְדֵי יִחוּד), “and concerning this it is said: ‘and Hashem God made,’ and they are not clothed except through the Holy One Blessed be He, and this is ‘and He clothed them’” (וְעַל זֶה אָמַר וַיַּעַשׂ ה׳ אֱלֹהִים וְאֵינָם מִתְלַבְּשִׁים אֶלָּא עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהַיְינוּ וַיַּלְבִּישֵׁם). “And their matter is like that which is said: ‘Hashem my God, You have grown very great,’ this is the aspect of ‘and Hashem God made,’ and it is written: ‘splendor and majesty are before Him’” (וְעִנְיָנָם הוּא כְּעֵין אוֹמְרוֹ ה׳ אֱלֹהַי גָּדַלְתָּ מְאֹד הַיְינוּ מִדַּת וַיַּעַשׂ ה׳ אֱלֹהִים וְכָתוּב הוֹד וְהָדָר לְפָנָיו), “He made garments for Adam and Chavah, as it is said: ‘splendor and majesty You have clothed,’ literally the garment of the Holy One Blessed be He are the garments of Adam and Chavah” (עָשָׂה בִּגְדֵי אָדָם וְחַוָּה כְּאוֹמְרוֹ הוֹד וְהָדָר לָבַשְׁתָּ מַמָּשׁ מַלְבּוּשׁוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבוּשֵׁי אָדָם וְחַוָּה). “Know that this is so, for it is written: ‘He wraps Himself in light as a garment,’ the Holy One Blessed be He wrapped Himself in light, and from there He stretched out the heavens like a curtain and created the heavens” (תֵּדַע שֶׁכֵּן הוּא דִּכְתִיב עוֹטֶה אוֹר כַּשַּׂלְמָה נִתְעַטֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוֹר וּמִשָּׁם נוֹטֶה שָׁמַיִם כִּירִיעָה וּבָרָא אֶת הַשָּׁמַיִם), “therefore also the garments of Adam haRishon were from this splendor and majesty” (א״כ גַּם לְבוּשֵׁי אָדָם הָרִאשׁוֹן מֵהוֹד וְהָדָר זֶה הָיָה), “which is the secret of Hashem in Netzach and Elohim in Hod, and both unite and make their garments” (דְּהַיְינוּ סוֹד ה׳ בְּנֵצַח אֱלֹהִים בְּהוֹד וּשְׁנֵיהֶם מִתְיַחֲדִים וְעָשׂוּ בִּגְדֵיהֶם), “which is the secret that when Chokhmah and Binah are clothed, they do what they do, and thus these two Names unite and clothe Adam haRishon with this spiritual garment in place of what was lost through his sin” (דְּהַיְינוּ סוֹד כֵּיוָן דְּאִתְלַבְּשׁוּ הַחָכְמָה וְהַבִּינָה עֲבִיד מַה דְּעָבִיד א״כ נִתְיַחֲדוּ שְׁתֵּי שֵׁמוֹת אֵלּוּ וְהִלְבִּישׁוּ אֶת אָדָם הָרִאשׁוֹן לְבוּשׁ רוּחָנִי זֶה תַּחַת מַה שֶּׁאָבַד בַּחֵטְא). “Therefore it is impossible that these garments came into the possession of any created being” (א״כ אִי אֶפְשָׁר לְבוּשִׁים אֵלּוּ שֶׁבָּאוּ לִידֵי שׁוּם נִבְרָא), “and thus we return to the first matter, that the garments of Yaakov are not the garments of Adam haRishon” (א״כ הֲדַרָן לְעִנְיָן רִאשׁוֹן שֶׁאֵין בִּגְדֵי יַעֲקֹב בִּגְדֵי אָדָם הָרִאשׁוֹן), “so with what have we established the precious garments? Rather they are truly the garments of Malkuth of Atzilut with many kinds of fragrances” (א״כ בְּמַאי אוּקִימְנָא הַחֲמוּדוֹת וְגוֹמֵר הֵם מַמָּשׁ בִּגְדֵי מַלְכוּת בְּכַמָּה מִינֵי בְּשָׂמִים).
Mikdash Melekh on Zohar: “Hashem my God, and so forth, ‘splendor and majesty You have clothed Yourself’” (ה׳ אֱלֹהַי וְגוֹ׳ הוֹד וְהָדָר לָבַשְׁתָּ): “explanation: these garments are from the Chashmal of Binah, in which Ze’ir Anpin is clothed, to guard him from the external forces, as the Rav explained” (פֵּירוּשׁ לְבוּשִׁים אֵלּוּ מִן הַחַשְׁמַל דְּבִינָה שֶׁבּוֹ מִתְלַבֵּשׁ זְעֵיר אַנְפִּין לְשׁוֹמְרוֹ מִן הַחִיצוֹנִים כְּמוֹ שֶׁאָמַר הָרַב), “and this is the meaning of ‘splendor and majesty You have clothed Yourself’” (וְזֶה שֶׁאָמַר הוֹד וְהָדָר לָבַשְׁתָּ), “‘splendor’ is as its simple meaning, and ‘majesty’ is Netzach, as the Rav explained” (הוֹד כְּפִשְׁטוֹ וְהָדָר הוּא נֵצַח כְּמוֹ שֶׁאָמַר הָרַב), “and they are Netzach and Hod of Imma, from which is the Chashmal” (וְהֵם נֵצַח וְהוֹד דְּאִימָּא שֶׁמֵּהֶם הַחַשְׁמַל), “and see in Parashat Beshalach, page 61a” (וְעַיֵּן בְּפָרָשַׁת בְּשַׁלַּח דַּף ס״א ע״א). “It is written: ‘He wraps Himself in light as a garment’” (כְּתִיב עוֹטֶה אוֹר כַּשַּׂלְמָה): “explanation: Binah clothed itself in Chesed of Ze’ir Anpin, and brought forth the five extremities of Ze’ir Anpin so that all would incline toward Chesed, as the Rav explained in Sefer haLikutim” (פֵּירוּשׁ בִּינָה נִתְלַבְּשָׁה בְּחֶסֶד דְּזְעֵיר אַנְפִּין וְהוֹצִיאָה ה׳ קְצָווֹת דְּזְעֵיר אַנְפִּין כְּדֵי שֶׁיִּהְיוּ כֻּלָּם נוֹטִים אֶל הַחֶסֶד כְּמוֹ שֶׁאָמַר הָרַב בְּסֵפֶר הַלִּקּוּטִים), “and this is the meaning of ‘it teaches that the Holy One Blessed be He wrapped Himself in light and created the heavens’” (וְזֶה שֶׁאָמַר מְלַמֵּד שֶׁנִּתְעַטֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוֹר וּבָרָא שְׁמַיָּא), “and the sense of the verse is that ‘as one wraps in light as a garment,’ it refers to Binah which clothed itself in light, which is Chesed, and then it stretches the heavens, which is Ze’ir Anpin, like a curtain” (וְשִׁעוּר הַכָּתוּב כָּךְ שֶׁכְּעוֹטֶה אוֹר כַּשַּׂלְמָה וְקָאֵי עַל הַבִּינָה שֶׁנִּתְעַטְּפָה בָּאוֹר שֶׁהוּא חֶסֶד וְאָז נוֹטֶה שָׁמַיִם שֶׁהוּא זְעֵיר אַנְפִּין כִּירִיעָה), “and the intention of Rabbi Shimon here is to bring proof that the garment is the secret of the Chashmal, and also that it is the secret of Chesed of Ze’ir Anpin, and from there were the garments of Adam haRishon” (וְכַוָּנַת רַבִּי שִׁמְעוֹן פֹּה הִיא לְהָבִיא רְאָיָה שֶׁהַלְּבוּשׁ הוּא סוֹד הַחַשְׁמַל וְעוֹד שֶׁהוּא סוֹד חֶסֶד דְּזְעֵיר אַנְפִּין וּמִשָּׁם הָיוּ הַלְּבוּשִׁים דְּאָדָם הָרִאשׁוֹן).