Daf 108b (דַּף ק״ח ע״ב)

"Build the walls of Jerusalem" (תִּבְנֶה חוֹמוֹת יְרוּשָׁלַם). But from the day He began striving in building the Temple until now (וְכִי מִן יוֹמָא דְּאִשְׁתַּדַּל בְּבִנְיַן בֵּי מַקְדְּשָׁא עַד כְּעַן), did He not build them? (לָא בָּנָה לוֹן). Or, if He has not built the walls of Jerusalem until now (אוֹ אִי חוֹמוֹת יְרוּשָׁלַ ם עַד כְּעַן לָא בָּנָה), the Temple itself how much more so! (בֵּי מַקְדְּשָׁא עַל אַחַת כַּמָּה וְכַמָּה). Rather, Kudsha Berikh Hu (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא), all His works (כָּל עוֹבָדוֹי), are not like the works of man (לָאו כְּעוֹבָדֵי דְּבַּר נָשׁ).

For when human beings build a Temple below (בְּנֵי נָשָׁא כַּד בָּנוּ בֵּי מַקְדְּשָׁא לְתַתָּא), they first make the city walls (בְּקַדְמִיתָא עָבְדוּ שׁוּרֵי קַרְתָּא), and afterward they build the Temple (וּלְבַסּוֹף עָבְדוּ בֵּי מַקְדְּשָׁא). City walls first (שׁוּרֵי קַרְתָּא בְּקַדְמִיתָא), in order to protect them (בְּגִין לְאַגָּנָא עָלַיְיהוּ), and afterward the structure of the house (וּלְבָתַר בִּנְיָינָא דְּבֵיתָא). Kudsha Berikh Hu is not so (קוּדְשָׁא בְּרִיךְ הוּא לָאו הָכִי), but rather He builds the Temple first (אֶלָּא בָּנֵי בֵּי מַקְדְּשָׁא בְּקַדְמִיתָא), and afterward, when He brings it down from heaven (וּלְבַסּוֹף, כַּד יָחִית לֵיהּ מִשְּׁמַיָּא), and places it upon its place (וְיוֹתִיב לֵיהּ עַל אַתְרֵיהּ), then He will build the walls of Jerusalem (כְּדֵין יִבָּנֶה חוֹמוֹת יְרוּשָׁלַם), which are the walls of the city (דְּאִנּוּן שׁוּרִין דְּקַרְתָּא). Therefore David, peace be upon him, said (וְעַל דָּא אָמַר דָּוִד עָלָיו הֲשָׁלוֹם): "Do good, in Your favor, unto Zion" first (הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן בְּקַדְמִיתָא), and afterward "Build the walls of Jerusalem" (וּלְבָתַר תִּבְנֶה חוֹמוֹת יְרוּשָׁלַם).

Here is a secret (הָכָא אִית רָזָא): All the works that Kudsha Berikh Hu performs (כָּל עוֹבָדִין דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא), He first brings forth that which is external (בְּקַדְמִיתָא אַקְדִּים הַהוּא דִּלְבַר), and afterward the brain within (וּלְבָתַר מוֹחָא דִּלְגוֹ). But here it is not so (וְהָכָא לָאו הָכִי). Come and see (תָּא חֲזֵי): In all those works done by Kudsha Berikh Hu (כָּל אִינּוּן עוֹבָדִין דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא), when He brings forth first the external (וְאַקְדִּים הַהוּא דִּלְבַר), the brain is first in thought (מוֹחָא אַקְדִּים בְּמַחֲשָׁבָה), but in action it is the external (וּבְעוֹבָדָא הַהוּא דִּלְבַר). For every Klipah is from the Sitra Achra (דְּהָא כָּל קְלִיפָּה מִסִּטְרָא אַחֲרָא הֲוֵי), and the brain is from the brain (וּמוֹחָא מִן מוֹחָא). Always the Sitra achra precedes, grows, expands, and guards its fruit (וְתָדִיר סִטְרָא אַחֲרָא אַקְדִּים וְרַבִּי וְאַגְדִּיל וְנָטִיר אִיבָּא). When it has fully grown, they cast it out (כֵּיוָן דְּאִתְרַבֵּי, זַרְקִין לֵיהּ לְבַר). "The wicked prepares, but the righteous shall wear it" (וְיָכִין רָשָׁע וְצַדִיק יִלְבַּשׁ). They cast out that Klipah (וְזַרְקִין לְהַהִיא קְלִיפָּה), and bless the righteous of the world (וּמְבָרְכִין לְצַדִּיקָא דְּעָלְמָא). But here, in the building of the Temple (אֲבָל הָכָא, בְּבִנְיָינָא דְּבֵי מַקְדְּשָׁא), when the evil side will be removed from the world (דְּסִטְרָא בִּישָׁא יִתְעַבָּר מֵעָלְמָא), this process is unnecessary (לָא אִצְטְרִיךְ). For the brain and its Klipah belong entirely to Him (דְּהָא מוֹחָא וּקְלִיפָּה דִּילֵיהּ הֲוֵי). Therefore the brain precedes (אַקְדִּים מוֹחָא), as it is written (דִּכְתִּיב): "Do good, in Your favor, unto Zion" first (הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן בְּקַדְמִיתָא), and afterward "Build the walls of Jerusalem" (וּלְבָתַר תִּבְנֶה חוֹמוֹת יְרוּשָׁלַם). This outer wall (הַהִיא חוֹמָה דִּלְבַר), which is a Klipah, belongs entirely to Him (דְּאִיהִי קְלִיפָּה, דִּילֵיהּ הִיא מַמָּשׁ), as it is written (דִּכְתִּיב): "And I will be to her, says Hashem, a wall of fire all around" (וַאֲנִי אֶהְיֶה לָּהּ נְאֻם יְיָ' חוֹמַת אֵשׁ סָבִיב). I, and not the evil side (אֲנִי וְלָא סִטְרָא בִּישָׁא).

Yisrael, they are the brain, the highest of the world (יִשְׂרָאֵל, אִינּוּן מוֹחָא, עִלָּאָה דְּעָלְמָא). Yisrael arose first in thought (יִשְׂרָאֵל סְלִיקוּ בְּמַחֲשָׁבָה בְּקַדְמִיתָא), but the nations, worshippers of stars and constellations (עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), who are Klipah, preceded them (דְּאִינּוּן קְלִיפָּה, אַקְדִּימוּ). As it is written (דִּכְתִּיב), (Bereshit 36), "And these are the kings who reigned in the land of Edom before a king reigned for the children of Yisrael" (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל). Kudsha Berikh Hu is destined to raise up the brain without Klipah (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא, לְאַקְדְּמָא מוֹחָא, בְּלָא קְלִיפָּה). As it is written (דִּכְתִּיב), (Jeremiah 2), "Yisrael is holy to Hashem, the first of His harvest" (קֹדֶשׁ יִשְׂרָאֵל לַייָ רֵאשִׁית תְּבוּאָתֹה); the brain precedes the Klipah (מוֹחָא קָדִים לִקְלִיפָּה). Yet, although the brain will rise without Klipah (וְאַף עַל גַּב דְּמוֹחָא יְקוּם בְּלָא קְלִיפָּה), who would stretch out his hand to partake of it? (מַאן הוּא דְּיוֹשִׁיט יַדָא לְמֵיכָל מִנֵּיהּ), because it is written (בְּגִין, דִּכְתִּיב), (Jeremiah 2), "All who consume it shall be guilty; evil shall come upon them, says Hashem" (דְּכָל אוֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם יְיָ).

In that time (בְּהַהוּא זִמְנָא), as it is written (דִּכְתִּיב), (Psalms 51), "Then You will desire sacrifices of righteousness" (אָז תַּחְפּוֹץ זִבְחֵי צֶדֶק). Because then, everything will unite in a single unity (בְּגִין, דְּהָא כְּדֵין, יִתְחַבָּר כֹּלָּא בְּחִבּוּרָא חֲדָא), and the Name will be complete with all its Tikkunim (וִיהֵא שְׁמָא שְׁלִים בְּכָל תִּקּוּנֵיהּ). And then, the offering will be complete to Hashem Elohim (וּכְדֵין קָרְבְּנָא לֶהֱוֵי שְׁלִים, לַייָ אֱלֹהִים). For presently, Elohim does not join to the offering (דְּהַשְׁתָּא אֱלֹהִים לָא אִתְחַבָּר לְקוֹרְבָּנָא). For if He would join with it (דְּאִלְמָלֵא אִתְחַבָּר בֵּיהּ), how many other gods would raise their ears to connect there? (כַּמָּה אֱלֹהִים יְסַלְקוּן אוּדְנִין לְאִתְחַבְּרָא תַּמָּן). But at that time (אֲבָל בְּהַהוּא זִמְנָא), as it is written (דִּכְתִּיב), (Psalms 86), "For You are great and perform wonders, You alone are Elohim" (כִּי גָּדוֹל אַתָּה וְעוֹשֶׂה נִפְלָאוֹת אַתָּה אֱלֹהִים לְבַדֶּךָ). And there is no other Elohim (וְאֵין אֱלֹהִים אַחֲרָא). At that time it is written (וּבְהַהוּא זִמְנָא כְּתִיב), (Devarim 32), "See now, that I, I am He, and no Elohim is with Me" (רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי). "See now" (רְאוּ עַתָּה), it says "See that I, I am He" (רְאוּ כִּי אֲנִי אֲנִי הוּא) is sufficient; why does it say "now"? (סַגִּי, מַאי עַתָּה). Rather, because it was not so before (אֶלָּא דְּלָא הֲוָה קֹדֶם לָכֵן), but it shall be so at that time (וְהַהוּא זִמְנָא לִיהֲוֵי). Kudsha Berikh Hu says (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), now see what you could not see beforehand (עַתָּה רְאוּ, מַה דְּלָא תֵּיכְלוּן לְמֶיחֱמֵי מִקַּדְמַת דְּנָא).

"I, I" (Ani, Ani) (כִּי אֲנִי אֲנִי), why twice? (תְּרֵי זִמְנִי אֲמַאי). Rather, to show explicitly (אֶלָּא לְדַיְיקָא), that there is no other Elohim there except Him alone (דְּהָא לֵית תַּמָּן אֱלֹהִים, אֶלָּא הוּא). For many times it says "I" once only (דְּהָא כַּמָּה זִמְנִין, דְּאִתְּמַר אֲנִי זִמְנָא חֲדָא), and not more (וְלָא יַתִּיר), and the other side remained there (וַהֲוָה תַּמָּן סִטְרָא אַחֲרָא). But now, "I, I am He, and no Elohim is with Me" (אֲבָל הַשְׁתָּא אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי), for the entire other side will be removed (דְּהָא כָּל סִטְרָא אַחֲרָא אִתְעֲבָר), and explicitly, "I, I" (וְדַיְיקָא אֲנִי אֲנִי).

I cause death and bring life (אֲנִי אָמִית וַאֲחֲיֶּה), until now death was from the other side (עַד הַשְׁתָּא מוֹתָא הֲוַת מִסִּטְרָא אַחֲרָא), from now onward (מִכָּאן וּלְהָלְאָה), I cause death and bring life (אֲנִי אָמִית וַאֲחֲיֶּה). From here it follows that at that time (מִכָּאן דִּבְהַהוּא זִמְנָא), all those who did not taste the taste of death (כָּל אִינּוּן דְּלָא טַעֲמֵי טַעֲמָא דְּמוֹתָא), from Him they will have death (מִנֵּיהּ תְּהֵא לוֹן מוֹתָא), and He will raise them immediately (וְיָקִים לוֹן מִיָּד). Why? (אֲמַאי). So that none of that defilement will remain in the world at all (בְּגִין דְּלָא יִשְׁתְּאַר מֵהַהוּא זוּהֲמָא בְּעָלְמָא כְּלָל), and the world shall be renewed (וִיהֵא עָלְמָא חַדְתָּא), by the handiwork of Kudsha Berikh Hu p6-48(בְּעוֹבְדֵי יְדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). As it is written (דִּכְתִּיב), (Shemot 21), "And if the servant shall surely say... I will not go free" (וְאִם אָמֹר יֹאמַר וְגוֹ' לֹא אֵצֵא חָפְשִׁי). As stated, then he is blemished with a blemish (כְּמָה דְּאִתְּמַר כְּדֵין פָּגִים לֵיהּ פְּגִימוּ). "If he enters alone" (אִם בְּגַפּוֹ יָבֹא), what is "alone"? (מַהוּ בְּגַפּוֹ).

We have learned: as the Targum renders it, "by himself" (תָּנֵינָן, כְּתַרְגּוּמוֹ, בִּלְחוֹדוֹי). This is proper (יֵאוֹת הוּא). But we have also learned (אֲבָל הָא תָּנֵינָן), the whole world stands only upon a single wing (כָּל עָלְמָא, לָא קָאִים, אֶלָּא עַל גַּפָּא חֲדָא), which is Leviathan (דְּלִוְיָתָן). And this is the Secret (וְרָזָא דָּא): at the time when male and female stand (בְּשַׁעֲתָא דְּקַיְּימָא דְּכַר וְנוּקְבָּא), for Kudsha Berikh Hu created them male and female (דִּדְכַר וְנוּקְבָּא בָּרָא לוֹן קוּדְשָׁא בְּרִיךְ הוּא), and wherever they go (וּבְכָל מַה דְּאַזְלִין), the world trembles (עָלְמָא מִזְדְּעַזְעָא). And if Kudsha Berikh Hu had not castrated the male (וְאִלְמָלֵא דְּסִרֵס קוּדְשָׁא בְּרִיךְ הוּא דְּכוּרָא), and mitigated the female (וְצִנֵּן יַת נוּקְבָּא), they would have destroyed the world (הֲווֹ מְטַשְׁטְשִׁין עָלְמָא). Therefore they do not produce offspring (וְעַל דָּא לָא עַבְדִין תּוֹלָדִין).

(Another matter: one who does not produce offspring enters alone) (דבר אחר וּמָאן דְּלָא עֲבִיד תּוֹלָדִין בְּגַפּוֹ). If he enters alone (אִם בְּגַפּוֹ יָבֹא), he enters beneath that wing which produces no offspring (תְּחוֹת הַהוּא גַּפָּא, דְּלָא עָבִיד תּוֹלָדִין עָאל). And since this is so (וְהוֹאִיל וְכֵן), he shall go out alone (בְּגַפּוֹ יֵצֵא), expelled to that place (לְתַמָּן אִתְדַחָא), and he shall not enter within the curtain at all (וְלָא עָאל לְפַרְגּוֹדָא כְּלָל). He is expelled and cast out from that world (וְאִתְדֲחָא וְאִטְרִיד מֵהַהוּא עָלְמָא). Alone he shall go out (בְּגַפּוֹ יֵצֵא), certainly alone he shall go out (בְּגַפּוֹ יֵצֵא וַדַּאי).

Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב), (Vayikra 20), "They shall die childless" (עֲרִירִים יָמוּתוּ). "Childless" is written (עֲרִירִים כְּתִיב), including both male and female (כְּלָל דְּכַר וְנוּקְבָּא).

He enters through the Secret of the male (בְּרָזָא דִּדְכוּרָא עָאל), and departs through the secret of the female (וּבְרָזָא דְּנוּקְבָּא יִפּוּק). He enters by this one (עָאל בְּהַאי), and goes out by that one (וְיִפּוּק בְּהַאי). And this is the place (וְהַאי אִיהוּ אֲתָר), to which he attaches himself in that world (דְּקָא אִתְדָּבַּק בֵּיהּ בְּהַהוּא עָלְמָא). For Kudsha Berikh Hu does not desire (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא בָּעֵי), that one who castrates himself in this world should enter before Him (דְּיֵעוֹל קָמֵיהּ, מַאן דִּמְסָרֵס גַּרְמֵיהּ בְּהַאי עָלְמָא).