Daf 117b (דַּף קי״ז ע״ב)

And through them (וּבְהוֹן), "He peers from the windows" (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) (Song of Songs 2). Through the seven apertures of a person (בְּז׳ נוּקְבִין דְּבַר נָשׁ): two eyes (בִּתְרֵין עַיְינִין), two ears (וּתְרֵין אוּדְנִין), two nostrils (וּתְרֵין נוּקְבִין דְּחוֹטָמָא), and the mouth (וּפוּמָא).

Behold, these are the seven of Imma Ila'ah (הָא ז׳ דְּאִמָא עִלָּאָה). Likewise, regarding His actions, He gazes through seven (וְהָכִי בְּעוֹבָדוֹי אִסְתָּכַּל בְּשֶׁבַע), from the side of Lower Shekhinta (מִסִּטְרָא דִּשְׁכִינְתָּא תַּתָּאָה): two hands and the neck make three (בְּב׳ יְדִין וְצַוָּאר תְּלַת), the body and the covenant make two more, totaling five (וְגוּף וּבְרִית תְּרֵין, הָא חֲמֵשׁ), and the two legs, completing seven (תְּרֵין רַגְלִין, הָא שֶׁבַע).

Y-H, Yud Hei, with His seven letters (יָ״הּ, יוּ״ד הֵ״א, בְּשֶׁבַע אַתְוָון דִּילֵיהּ), gazes through the seven apertures of the head (אִסְתָּכַּל בְּשֶׁבַע נוּקְבִין דְּרֵישָׁא). Apertures (נְקָבִים) are so named from the female (עַל שֵׁם נְקֵבָה), for her openings are open to receive (דִּנְקָבֶיהָ פְּתוּחוֹת לְקַבֵּל). Vav-Hei, with its seven letters (וָ״הּ, וָא״ו הֵ״א, בְּשֶׁבַע אַתְוָון דִּילֵיהּ), gazes upon the seven lower limbs (אִסְתָּכַּל בְּשִׁבְעָה אֵבָרִין דִּלְתַתָּא), which constitute the rectification of the body (דְּאִינּוּן תִּקּוּנָא דְּגוּפָא), through which the mitzvot are performed (דִּבְּהוֹן עֲשִׂיַּית הַמִּצְוֹת).

His wife is considered like his body (אִשְׁתּוֹ כְּגוּפוֹ דַּמְיָא). And because of mitzvot, these limbs are called Eivarim (וְעַל שֵׁם פִּקּוּדִין, אִתְקְרִיאוּ אֵבָרִים).

Because of the Shekhinta, it is called "body" (עַל שֵׁם שְׁכִינְתָּא, גּוּפָא). From another side, it is merely clothing (דְּמִסְטְרָא אַחֲרָא לְבוּשָׁא), which consists of skin and flesh (דְּאִינּוּן עוֹר וּבָשָׂר). This is as it is written (הֲדָא הוּא דִכְתִיב), "Skin and flesh You have clothed me, and with bones and sinews You have covered me" (עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וּבַעֲצָמוֹת וְגִידִים תְּשֹׂכְכֵנִי) (Job 10). In a place devoid of Shekhinta (בַּאֲתַר דְּלֵית שְׁכִינְתָּא), it is not called "body" (הַהוּא גּוּפָא לָא אִתְקְרֵי), but rather only "the garment of Adam" (אֶלָּא לְבוּשָׁא דְּאָדָם), which is the Torah (דְּאִיהוּ תּוֹרָה). "This is the Torah, Adam who dies in a tent" (זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל) (Numbers 19). "Like the glory of Adam, dwelling in the house" (כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת) (Isaiah 44). But in a place where there is mitzvah (וּבַאֲתַר דְּתַּמָּן מִצְוָה), it is called the "body of Adam" (אִתְקְרֵי גּוּפָא דְּאָדָם), like the "bodies of halachot" and legal rulings (כְּגוֹן גּוּפִי הֲלָכוֹת, וּפִסְקֵי דִּינִין).

Kudsha Berikh Hu is Judge (קוּדְשָׁא בְּרִיךְ הוּא שׁוֹפֵט), the Middle Pillar (עַמּוּדָא דְּאֶמְצָעִיתָא). From the side of Binah (מִסִּטְרָא דְּבִינָה), which is Yud Hei Vav Hei (דְּאִיהוּ יְדוָֹ''ד). Dayyan (דַּיָּין), from the side of Malkhut (מִסִּטְרָא דְּמַלְכוּת). Shoter is the ruler (שׁוֹטֵר, הוּא שַׁלִּיט), from the side of Yosef haTzaddik, as it says there (מִסִּטְרָא דְּיוֹסֵף הַצַּדִּיק מִתַּמָּן), "And Yosef was the ruler" (וְיוֹסֵף הוּא הַשַּׁלִּיט) (Bereshit 42). And all Sefirin (וְכָל סְפִירָין), they are Shoftim (אִינּוּן שׁוֹפְטִים), from the side of Imma Ila'ah (מִסִּטְרָא דְּאִמָּא עִלָּאָה), for Tiferet is Judge (דְּתִפְאֶרֶת שׁוֹפֵט). And they are officers (וְאִינּוּן שׁוֹטְרִים), from the side of Malkhut (מִסִּטְרָא דְּמַלְכוּת), For the Righteous One (Tzadik) is an Officer (Shoter) and a Ruler (Moshel) from there(דְּצַדִּיק מִתַּמָּן שׁוֹטֵר וּמוֹשֵׁל). "Distance yourself from a false matter, and the innocent and the righteous do not slay" p6-64(מִדְּבַר שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל תַּהֲרוֹג וְגוֹ') (Exodus 23). The commandment is to treat litigants equally (פִּקּוּדָא לְהַשְׁווֹת הַבַּעֲלֵי דִּינִין), and to distance oneself from falsehood (וּלְהִתְרַחֵק מִדְּבַר שֶׁקֶר), so that they will not say there is partiality (דְּלָא יֵימְרוּן מַשּׂוֹא פָּנִים), (there is substance in the matter) (יֵשׁ בַּדָּבָר). For about Kudsha Berikh Hu it is said (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְּמַר בֵּיהּ), "Who does not show partiality" (אֲשֶׁר לֹא יִשָּׂא פָּנִים) (Deuteronomy 10). "Nor take bribe" (וְלֹ״א יִקַּ״ח שֹׂחַ״ד), whose final letters form "Echad" (בְּסוֹפֵי תֵּיבוֹת אֶחָד). Thus, a judge must be in the likeness of "Echad" (הַאי דַּיָּין, צָרִיךְ לְמֶהוֵי כְּגַוְונָא דְּאֶחָד), which is Yud Hei Vav Hei Echad (דְּאִיהוּ יְדוָֹ״ד אֶחָד), who does not take a bribe (דְּלָא יִקַּח שֹׂחַד), so that he should be in His likeness (דִּיהֵא אִיהוּ בְּדִיּוּקְנֵיהּ).

And in judgment to treat both parties equally as one (וּבְדִינָא לְהַשְׁווֹת תַּרְוַויְיהוּ כְּאֶחָד), and not incline judgment toward one more than another (וְלָא יַטֶּה דִּינָא לְדָא יַתִּיר מִן דָּא), but with a single balance (אֶלָּא בְּתִקְלָא חַד), until they accept the judgment (עַד דִּיקַבְּלוֹן דִּינָא). And afterward, each one is judged according to his deeds (וּלְבָתַר, כָּל חַד אִתְּדָן, כְּפוּם עוֹבָדוֹי). And the masters of the Mishnah have established (וְאוּקְמוּהָ מָארֵי מַתְנִיתִין), a Tzaddik—his Good Inclination judges him (צַדִּיק יֵצֶר הַטּוֹב שׁוֹפְטוֹ). A Wicked—his Evil inclination judges him (רָשָׁע, יֵצֶר הָרָע שׁוֹפְטוֹ). A Beinoni—both judge him (בֵּינוֹנִי, זֶה וְזֶה שׁוֹפְטוֹ). One who is from the Tree of Life (מַאן דְּאִיהוּ מֵאִילָנָא דְּחַיֵּי), has no judgment at all (לֵית לֵיהּ דִּינָא כְּלָל), nor Evil inclination (לֵית לֵיהּ יֵצֶר הָרָע), and this is a Tzaddik Gamur (וְדָא צַדִּיק גָּמוּר), and this is Tzaddik for whom it goes well (וְדָא צַדִּיק וְטוֹב לוֹ). And there is no "good" but Torah (וְלֵית טוֹב, אֶלָּא תּוֹרָה). Thus it is written (הֲדָא הוּא דִכְתִיב), "For I have given you a good teaching, My Torah, do not abandon it" (כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזוֹבוּ) (Proverbs 4). And Tzaddik for whom it goes badly (וְצַדִּיק וְרָע לוֹ), from the side of the Tree of Knowledge Good and Evil (מִסִּטְרָא דְּעֵץ הַדַּעַת טוֹב וָרָע). And why is he called Tzaddik if he has "evil" (וַאֲמַאי אִתְקְרֵי צַדִּיק בָּתַר דְּרַע לוֹ), which is the Evil inclination (דְּאִיהוּ יֵצֶר הָרָע)?

Rather, because good rules over it (אֶלָּא, בְּגִין דְּטוֹב שַׁלִּיט עָלֵיהּ), he is called Tzaddik for whom it goes badly (אִתְקְרֵי צַדִּיק וְרָע לוֹ). For that evil is under his authority (דְּהַהוּא רָע אִיהוּ תְּחוֹת רְשׁוּתֵיהּ). (Some say: Like a servant under his master) (ס״א כְּעַבְדָּא תְּחוֹת רַבֵּיהּ). A Wicked for whom it goes well (רָשָׁע וְטוֹב לוֹ), why is he called Wicked? (אֲמַאי אִתְקְרֵי רָשָׁע). Because he elevated his Evil inclination to be his master (בְּגִין דְּאִיהוּ אִסְתַּלָּק לְמֶהֱוֵי רֵישָׁא יֵצֶר הָרָע דִּילֵיהּ), and the good is under his control (וְטוֹב אִיהוּ תְּחוֹת רְשׁוּתֵיהּ), like a servant under his master (כְּעַבְדָּא תְּחוֹת רַבֵּיהּ). And even though the Wicked subjugates the Tzaddik (וְאַף עַל גַּב דְּרָשָׁע אִיהוּ מַכְתִּיר אֶת הַצַּדִּיק), and a Tzaddik Gamur is able to punish him (וְיָכִיל צַדִּיק גָּמוּר לְאַעְנָשָׁא לֵיהּ), "Even punishing the righteous is not good" (גַּם עֲנוֹשׁ לַצַּדִּיק לֹא טוֹב) (Proverbs 17). Because of that good which is under the feet of the Wicked (בְּגִין הַהוּא טוֹב דְּאִיהוּ תְּחוֹת רַגְלוֹי דְּרָשָׁע), he must not be punished (לֵית לְאַעְנָשָׁא לֵיהּ), for perhaps he will repent (דְּאוּלַי יַחֲזוֹר בִּתְשׁוּבָה) and overcome his inclination (וְיִתְגַּבֵּר עַל יִצְרֵיהּ), and it the Evil inclination will become dust beneath his feet (וִיהֵא עָפָר תְּחוֹת רַגְלוֹי). From the side of Wicked for whom it goes well (דְּמִסְטְרָא דְּרָשָׁע וְטוֹב לוֹ), (some say: Shekhinta) (נ"א שְׁכִינְתָּא), lies down (שְׁכִיבַת), as it is written (וַתְּגַל מַרְגְּלוֹתָיו וַתִּשְׁכָּב) (Ruth 3). This is what is meant by (הַאי אִיהוּ): "And a handmaid who inherits her mistress" (וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ) (Proverbs 30).

Another matter (דָּבָר אַחֵר), and from the side of Tzaddik Gamur (וּמִסְטְרָא דְּצַדִּיק גָּמוּר): "handmaid" (שִׁפְחָה) is the Evil inclination Nukva (יֵצֶר הָרָע נוּקְבָּא), Evil inclination is male (יֵצֶר הָרָע, דְּכַר). Regarding him it is said (בְּגִינֵיהּ אִתְּמַר): "And My glory I will not give to another" (וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן) (Isaiah 42). And the stranger who approaches shall be put to death. (וְהַזָּר הַקָּרֵב יוּמָת) (Numbers 1). And from the side of Tzaddik for whom it goes badly (וּמִסִּטְרָא דְּצַדִּיק וְרָע לוֹ), the Shekhinta is a crown upon the head of a person (שְׁכִינְתָּא אִיהִי עֲטָּרָה עַל רֵישָׁא דְּבַר נָשׁ), and the handmaid—Evil inclination—is subdued beneath her mistress (וְשִׁפְחָה יֵצֶר הָרָע, אִתְכַּפְיָיא תְּחוֹת גְּבִירְתָּהּ). From the side of Tzaddik Gamur (וּמִסִּטְרָא דְּצַדִּיק גָּמוּר), there is no "stranger" and no Evil inclination (לֵית זָר, וְלֵית יֵצֶר הָרָע). And from the side of Completely Wicked (וּמִסִּטְרָא דְּרָשָׁע גָּמוּר), he has no share in the Shekhinta (לֵית לֵיהּ חוּלָקָא בִּשְׁכִינְתָּא). For a person has no portion in the Shekhinta except from the side of good (דְּלֵית חוּלָקָא לְבַּר נָשׁ בִּשְׁכִינְתָּא, אֶלָּא מִסִּטְרָא דְּטוֹב).

Not all manifestations of Shekhinta are equal (וְלֵית כָּל שְׁכִינְתָּא שְׁקִילִין), for the Shekhinta of the Tree of Knowledge Good and Evil is a throne (דְּהָא שְׁכִינְתָּא דְּאִילָנָא דְּטוֹב וָרָע, אִיהוּ כֻּרְסְיָיא). But the Shekhinta of the Tree of Life (אֲבָל שְׁכִינְתָּא דְּאִילָנָא דְּחַיֵּי), regarding Her it is written (עָלָהּ אִתְּמַר): "Evil shall not dwell with You" (לֹא יְגוּרְךָ רָע) (Psalms 5). Yet Another matter (אֲבָל דָּבָר אַחֵר): Because it is written about Her (אֶלָּא בְּגִין דְּאִתְּמַר בָּהּ): "And His kingdom rules over all" (וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה) (Psalms 103), whoever diminishes Her place (מַאן דְּפָגִים אֲתָר דִּילָהּ), is considered as if he shamed the Matronita (אִתְחֲשִׁיב כְּאִילּוּ עָבִיד בְּמַטְרוֹנִיתָא קְלָנָא). For the shame of the Matronita is upon one who disgraces Her place (דְּקָלָנָא דְּמַטְרוֹנִיתָא אִיהוּ, מַאן דִּמְזַלְזֵל בְּאַתְרָהָא). And the disgrace of the Matronita is the disgrace of the King (וּקְלָנָא דְּמַטְרוֹנִיתָא, דְּמַלְכָּא אִיהוּ).