Daf 70b (דַּף ע׳ ע״ב)

Afterward: “On the day that Elohim created Adam” (לְבָתַר: בְּיוֹם בְּרֹא אֱלֹהִים אָדָם) this refers to the Adam below (דָּא אָדָם דִּלְתַתָּא). For two Adam figures are written in this verse (דְּהָא תְּרֵין אָדָם כְּתִיבֵי בְּהַאי קְרָא) one is the secret above (חַד רָזָא דִּלְעֵילָּא), and one is the secret below (וְחַד רָזָא דִּלְתַתָּא). The Adam that is the secret above (אָדָם דְּאִיהוּ רָזָא דִּלְעֵילָּא) he is in concealment (אִיהוּ בִּגְנִיזוּ), for the verse is concealed (דְּגָנִיז קְרָא), in male and female united in one secret (בִּדְכַר וְנוּקְבָּא בְּרָזָא חֲדָא), as it is written: “This is the sefer…” (דִּכְתִּיב: זֶה סֵפֶר). This is the totality of male and female as one (דָּא כְּלָלָא דְּכַר וְנוּקְבָּא כַּחֲדָא). Since they produced Toldot as one (כֵּיוָן דְּעָבְדוּ תּוֹלְדוֹת כַּחֲדָא), He called them Adam (קָרָא לוֹן אָדָם), as it is written: Toldot Adam (דִּכְתִּיב: תּוֹלְדוֹת אָדָם). After the matter was revealed (לְבָתַר דְּאִתְגַּלְיָיא מִלְּתָא), from within the first supernal concealment of the verse (מִגּוֹ סְתִימוּ עִלָּאָה קַדְמָאָה דִּקְרָא), He created Adam below (בָּרָא אָדָם לְתַתָּא), as it is written: “On the day Elohim created Adam, in the likeness of Elohim He made him” (דִּכְתִּיב: בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ). Bidmut-in the likeness (בִּדְמוּת), Some say: this is he (ס״א: דָּא אִיהוּ) Adam is in this vision (דְּאָדָם אִיהוּ כְּהַאי חֵיזוּ), the appearance of forms within him (דְּאִתְחָזֵי דִּיּוּקְנִין בֵּיהּ). But those forms do not persist in that vision (וְאִינּוּן דִּיּוּקְנִין לָא קַיְּימִין בְּהַהוּא חֵיזוּ), in fixed form (בְּדִיּוּקְנָא בְּקִיּוּמָא), but rather they pass through him (אֶלָּא מִתְעַבְּרָן מִינֵּיהּ). So too, in the likeness of Elohim (אוּף הָכִי: בִּדְמוּת אֱלֹהִים).

Another matter: “In the likeness of Elohim” (דָּבָר אַחֵר: בִּדְמוּת אֱלֹהִים) The likeness of the limbs of male and female (דִּיּוּקְנָא דְּשַׁיְּיפִין דְּכָר וְנוּקְבָּא), in the secret of (Psalms 139): “Back and front You formed me” (בְּרָזָא דְּאָחוֹר וָקֶדֶם). Back -in the secret of “keep” (אָחוֹר: בְּרָזָא דְּשָׁמוֹר); And Front-in the Secret of “remember” (וָקֶדֶם: בְּרָזָא דְּזָכוֹר). And upon these are suspended all the commandments of the Orayta (וּבְאִלֵּין תַּלְיָין כָּל פִּקּוּדֵי אוֹרַיְּיתָא): the 613 commandments of the Orayta (שִׁית מְאָה וּתְלֵיסָר פִּקּוּדֵי אוֹרַיְּיתָא), the totality of all (כְּלָלָא דְּכֹלָּא). And we have learned (וְתָנֵינָן): Back to the act of Bereshit (אָחוֹר לְעוֹבָדָא דִּבְרֵאשִׁית); Vaḳedem to the act of the Merkava (וָקֶדֶם לְעוֹבָדָא דְּמֶרְכָּבָה). And all is interdependent (וְכֹלָּא דָּא בְּדָא תַּלְיָא). In the likeness of Elohim (בִּדְמוּת אֱלֹהִים) in that very likeness (בְּהַהוּא דִּיּוּקְנָא מַמָּשׁ), and behold, the Master has already established this (וְהָא אוֹקִים לֵיהּ מֹר).

Furthermore: “This is the sefer of the generations of Adam” (תּוּ: זֶה סֵפֶר תּוֹלְדוֹת אָדָם) [refers] To the forms (לְדִּיּוּקְנִין), to the secrets of the forms of a man (בְּרָזֵי דְּדִיּוּקְנִין דְּבַר נָשׁ), to recognize in those generations of man (לְאִשְׁתְּמוֹדְעָא בְּאִינּוּן תּוֹלְדוֹת דְּבַר נָשׁ), the forms of the mysteries of man (דִּיּוּקְנָא דְּרָזִין דְּבַר נָשׁ): by the hair (בְּשַׂעְרָא), the forehead (בְּמִצְחָא), the eyes (בְּעַיְּינִין), the facial appearance (בְּאַנְפִּין), the symmetry (בְּשִׁפְוָון), the lines of the hands (וּבְשִׂרְטוּטֵי יְדִין), and the ears (וּבְאוּדְנִין). By these seven, a human being is recognized (בְּאִלֵּין שֶׁבַע בְּנֵי נָשָׁא אִשְׁתְּמוֹדְעָן).

Regarding the hair (בְּשַׂעְרָא): this one whose hair is tight and rises upward above his head (הַאי מַאן דְּשַׂעֲרֵיהּ קָמִיט וְסָלִיק לְעֵילָּא עַל רֵישֵׁיהּ) his master is of anger (מָארֵיהּ דִּרְגִּיזוּ); his heart is contracted like a mold (לִבֵּיהּ קָמִיט כְּטוּפְסָא), his deeds are not upright (לָאו כַּשְׁרָאן עוֹבָדוֹי); in partnership he should be avoided (בְּשׁוּתָפוּ אִתְרְחַק מִנֵּיהּ).