Daf 42b (דַּף מ״ב ע״ב)

And because of this He said (וּבְגִין דָּא אָמַר), “And to whom will you liken Me and make Me equal?” (Isaiah 40) (וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ). There is no creature that is equal to Me (לֵית בְּכָל בְּרִיָּה דְּאֶשְׁוֶה כְּוָותִי), and even though I created for it a likeness in the form of My letters (וְאַף עַל גַּב דְּבָרָאתִי לָהּ כִּדְמוּת אַתְוָון דִּילִי), I am able to erase that image (דַּאֲנָא יָכִיל לְמַחֲאָה הַהִיא צוּרָה), and to make it again many times (וּלְמֶעְבַּד לָהּ כַּמָּה זִמְנִין), and there is no god other than Me (וְלֵית אֱלוֹהַּ אַחֲרָא עָלַי), who can show My image (דְּיָכִיל לְמִמְחֵי דִּיּוּקְנִי). And because of this (וּבְגִין דָּא), “For their rock is not like our Rock, even our enemies being judges” (Devarim 32) (כִּי לא כְצוּרֵנוּ צוּרָם וְאוֹיְבֵינוּ פְּלִילִים). And if a man raises an objection (וְאִי יִקְשֶׁה בַּר נָשׁ), behold it is written (Devarim 4) “For you did not see any form” (כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה).

He shall resolve it (אִיהוּ יְתָרֵץ לֵיהּ): this form I have seen (הַאי תְּמוּנָה חָזֵינָא), for behold it is written (Bamidbar 12) “And the form of Hashem he beholds” (וּתְמוּנַת ה׳ יַבִּיט). And not with every other form (וְלא בְכָל תְּמוּנָה אַחֲרָא), [Some say: He created and formed through the letters (נ״א: דברא ויצר באתווי)], that man who was formed in the letters (דְבָּר נַשׁ דְיָצַר בְּאַתְווֹי). And because of this it says (Isaiah 40) “And to whom will you liken Me and make Me equal, and to what likeness will you compare Me?” (וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה וְאֶל מִי תְּדַמְּיוּן אֵל וּמַה דְּמוּת תַּעַרְכוּ לוֹ). And even this form (וַאֲפִילּוּ הַאי תְּמוּנָה), is not His in His own place (לֵית לֵיהּ בְּאַתְרֵיהּ), except when He descends to rule over creatures (אֶלָּא כַּד נָחִית לְאַמְלְכָא עַל בִּרְיָין), and spreads forth upon them (וְיִתְפָּשַּׁט עָלַיְיהוּ), He appears to each one (יִתְחָזֵי לוֹן לְכָל חַד), according to their sight, vision, and imagination (כְּפוּם מַרְאֶה וְחֶזְיוֹן וְדִמְיוֹן דִּלְהוֹן).

And this is the meaning of: “And by the prophets I have spoken in parables” (וְהַאי אִיהוּ וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hoshea 12:11). And because of this He will say (וּבְגִין דָּא יֵימָא אִיהוּ): Even though I make Myself resemble you in your image (אַף עַל גַּב דַּאֲנָא אֲדַמֶּה לְכוּ בְּדִיּוּקְנַיְיכוּ), “To whom will you liken Me and make Me equal?” (Isaiah 40) (אֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה), for before Kudsha Berikh Hu created an image in the world (דְּהָא קֹדֶם דְּבָּרָא קוּדְשָׁא בְּרִיךְ הוּא דִּיּוּקְנָא בְּעָלְמָא), and formed a form (וְצִיֵּיר צוּרָה), He was singular without form or likeness (הֲוָה הוּא יְחִידָאי בְּלא צוּרָה וְדִמְיוֹן). And whoever (Some say: and there is one who) recognizes Him before creation (וּמַאן [נ״א: וְאִית] דְּאִשְׁתְּמוֹדָע לֵיהּ, קֹדֶם בְּרִיאָה), He is beyond all form (דְּאִיהוּ לְבַר מִדִּיוּקְנָא).

It is forbidden to make for Him an image or likeness in the world (אָסוּר לְמֶעְבַּד לֵיהּ צוּרָה וּדְיוּקְנָא בְּעָלְמָא), not with the letter Heh (לא בְּאוֹת ה׳), nor with the letter Yod (וְלֹא בְּאוֹת י׳), and even in the Holy Name (וַאֲפִילּוּ בִּשְׁמָא קַדִּישָׁא), nor with any letter or vowel in the world (וְלא בְּשׁוּם אוֹת וּנְקוּדָה בְּעָלְמָא). And this is what is meant by (Devarim 4) “For you did not see any form” (כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה) from every matter that contains form or likeness, you did not see (מִכָּל דָּבָר דְּאִית בֵּיהּ תְּמוּנָה וְדִמְיוֹן לא רְאִיתֶם). But after He made that image of the Merkavah of the Supernal Adam (אֲבָל בָּתַר דְּעָבַד הַאי דִּיּוּקְנָא דְּמֶרְכָּבָה דְּאָדָם עִלָּאָה), He descended there (נָחִית תַּמָן), and was called by that image YHVH (וְאִתְקְרֵי בְּהַהוּא דִּיּוּקְנָא יְדוָ״ד), so that they may recognize Him through His middot (בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ בְּמִדּוֹת דִּילֵיהּ), in every middah (בְּכָל מִדָּה וּמִדָּה). And He called: El, Elohim, Shaddai, Tzevaot, Adonai (וְקָרָא: אֵל, אֱלֹהִים, שַׁדַּי, צְבָאוֹת, אדי״ד), so they would recognize Him (בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ), in every middah (בְּכָל מִדָּה וּמִדָּה), how the world is conducted (אֵיךְ יִתְנַהֵג עָלְמָא), in Chesed and in Judgment (בְּחֶסֶ״ד וּבְדִינָא), according to the deeds of human beings (כְּפוּם עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא). For if His radiance did not extend over all creatures (דְּאִי לָא יִתְפָּשַּׁט נְהוֹרֵיהּ עַל כָּל בִּרְיָין), how would He be recognized (אֵיךְ יִשְׁתְּמוֹדְעוּן לֵיהּ), and how would it be fulfilled, “The whole earth is full of His glory” (Isaiah 6) (וְאֵיךְ יִתְקָיֵּם, מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ).

Woe to him who equates Him to any middah (וַוי לֵיהּ, מַאן דְּיַשְׁוֶה לֵיהּ, לְשׁוּם מִדָּה), even from among His own middot (וַאֲפִילּוּ מֵאִלֵּין מִדּוֹת דִּילֵיהּ), all the more so to human beings (כָּל שֶׁכֵּן לִבְנֵי הָאָדָם), “whose foundation is in the dust” (Job 4) (אֲשֶׁר בֶּעָפָר יְסוֹדָם), perishable and decaying (דְּכָלִים וְנִפְסָדִים). Rather, His resemblance is according to His dominion over that middah (אֶלָּא דִּמְיוֹנָא דִּילֵיהּ, כְּפוּם שָׁלְטָנוּתֵיהּ עַל הַהִיא מִדָּה), and even over all creatures (וַאֲפִילּוּ עַל כָּל בִּרְיָין). And beyond that middah (וּלְעֵילָּא מֵהַהִיא מִדָּה), when He ascends from it (וְכַד אִסְתְּלִיק מִינָהּ), He has neither middah, nor form, nor image (לֵית לֵיהּ מִדָּה, וְלֹא דִּמְיוֹן, וְלֹא צוּרָה). Like the pattern of the sea (כְּגַוְונָא דְּיַמָּא), in which there is no graspable form in the water that emerges from it (דְּלֵית בְּמַיָּא דְּיַמָּא דְּנַפְקֵי מִינֵּיהּ, תְּפִיסוּ כְּלָל וְלֹא צוּרָה), except in the spreading of the sea’s water upon a vessel-which is the earth (אֶלָּא דְּאִתְפַּשָּׁטוּתָא דְּמַיָּא דְּיַמָּא עַל מָאנָא, דְּאִיהוּ אַרְעָא) then an image is made (אִתְעָבִיד דִּמְיוֹן), and I can then reckon there (וְיָכִילְנָא לְמֶעְבַּד חוּשְׁבַּן תַּמָן). For example, the source of the sea is one (כְּגוֹן הַמָּקוֹר דְּיַמָּא הָא חַד), from it emerges a spring (נָפִיק מִינֵּיהּ מַעְיָן), and according to the spreading of it upon that vessel (כְּפוּם אִתְפַּשָּׁטוּתָא דִּילֵיהּ מֵהַהוּא מָאנָא), it forms a circle that is the Yod (כְּעִגּוּלָא דְּאִיהִי י׳); here the source is one (הָא מָקוֹר חַד), and the spring that flows from it, here are two (וּמַעְיָן דְּנָפִיק מִנֵיהּ הָא תְּרֵין). Afterwards He made a great vessel (לְבָתַר עָבֵד מָאנָא רַבְרְבָא), like one who made [Some say: who dug] a great pit (כְּגוֹן מַאן דְּעָבַד [נ״א: דחפר] חֲפִירָא רַבְרְבָא), and it became filled with water that emerged from a spring (וְאִתְמְלֵי מִן מַיָּא, דְּנָפִיק מִן מַעְיָן). That vessel is called a sea (הַהִיא מָאנָא אִתְקְרֵי יָם), and it is the third vessel (וְהוּא מָאנָא תְּלִיתָאָה), and that great vessel (וְהַהוּא מָאנָא רַבְרְבָא), split into seven streams [Some say: vessels] (וְאִתְפְּלִיג לְז׳ נְחָלִין [נ״א: מאנין]), according to extended vessels (כְּפוּם מָאנִין אֲרִיכִין), thus the water spreads from the sea to seven streams (הָכִי אִתְפָּשַׁט מַיָּא מִן יַמָּא, לְשִׁבְעָה נְחָלִין), and here is the source, and the spring, and the sea, and the seven streams (וְהָא מָקוֹר, וּמַעְיָן, וְיַמָּא, וְז׳ נְחָלִין) these are ten (אִינּוּן י׳). And if the craftsman breaks these prepared vessels (וְאִי יְתָבַּר אוּמָנָא אִלֵּין מָאנִין דְּתַקִּין), the waters return to the source (יְהַדְּרוּן מַיָּא לְמָקוֹר), and the vessels remain shattered and dry without water (וְיִשְׁתָּאֲרוּ מָאנִין תְּבִירִין יְבֵשִׁין בְּלא מַיָּא).

So did the Cause of Causes make ten Sefirot (הָכִי עִלַּת הָעִלּוֹת, עָבִיד עֶשֶׂר סְפִירוֹת), and called Keter the source (וְקָרָא לְכֶתֶר מָקוֹר), and within it there is no end to the outflow of its radiance (וּבֵיהּ לֵית סוֹף לִנְבִיעוּ דִּנְהוֹרֵיהּ). And because of this, He called Himself Ein Sof (וּבְגִין דָּא קָרָא לְגַרְמֵיהּ אֵין סוֹף), and He has no likeness and no image (וְלֵית לֵיהּ דְּמוּת וְצוּרָה), and there is no vessel to grasp Him there (וְתַמָּן לֵית מָאנָא לְמִתְפַּס לֵיהּ), nor any knowledge to know Him at all (לְמִנְדַּע בֵּיהּ יְדִיעָא כְּלָל). And because of this they said of Him (וּבְגִין דָּא אָמְרוּ בֵּיהּ), “Do not seek what is too wondrous for you, and do not investigate what is hidden from you” (בַּמּוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ, וּבַמְכוּסֶה מִמְּךָ אַל תַּחְקוֹר). p5-77

Afterwards He made a small vessel (לְבָתַר עָבֵד מָאנָא זְעֵירָא), and this is the Yod (וְדָא י׳), and it was filled from Him (וְאִתְמַלְיָא מִנֵּיהּ), and He called it a “Wellspring of Flowing Chokhmah” (וְקָרָא לֵיהּ מַעְיָן נוֹבֵעַ חָכְמָה), and He called Himself by it Chakhám (וְקָרָא גַּרְמֵיהּ בָּהּ חָכָם), and to that vessel He gave the name Chokhmah (וּלְהַהוּא מָאנָא קָרָא לֵיהּ חָכְמָ״ה). And afterwards He made a great vessel (וּלְבָתַר עָבֵד מָאנָא רַבְרְבָא), and He called it a sea (וְקָרָא לֵיהּ יָם), and He called it Binah (וְקָרָא לֵיהּ בִּינָה), and He called Himself The understanding one within it (וְהוּא קָרָא לְגַרְמֵיהּ מֵבִין בָּהּ). He is wise from Himself (חָכָם מֵעַצְמוֹ), and understanding from Himself (וּמֵבִין מֵעַצְמוֹ), for Chokhmah is not called Chokhmah from itself (כִּי חָכְמָה אִיהִי לָא אִתְקְרִיאַת חָכְמָה מִגַּרְמָהּ), but because of that Wise One who filled it from His outflow (אֶלָּא בְּגִין הַהוּא חָכָם דְּאַמְלֵי לָהּ מִנְּבִיעוּ דִּילֵיהּ). And she is not called Binah from herself (וְאִיהִי לָא אִתְקְרִיאַת בִּינָה מִגַּרְמָהּ), but on account of [Some say: because of] that One who understands and filled her from Himself (אֶלָּא עַל שֵׁם [נ״א: בגין] הַהוּא מֵבִין דְּאַמְלֵי לָהּ מִנֵּיהּ). For if He would withdraw from her (דְּאִי הֲוָה מִסְתָּלַּק מִנָהּ), she would remain dry (אִשְׁתַּאֲרַת יְבֵשָׁה). This is what is written (Job 14) “Waters dry up from the sea, and the river dries up and is parched” (אָזְלוּ מַיִם מִנִּי יָם וְנָהָר יֶחרָב וְיָבֵשׁ).