Daf 75b (דַּף ע״ה ע״ב)

In the spirit of the speech of man (בְּרוּחָא דְּבַר נָשׁ), the letters were formed (אִצְטְיָּירוּ אַתְוָון), as it is said (כְּמָה דְּאִתְּמַר), and he brought them forth outside (וְאִיִהוּ בָּלִיט לוֹן לְבַר), and this wisdom was handed over (וְאִתְמְסַר חָכְמְתָא דָּא) to the wise of heart (לְחַכִּימֵי לִבָּא), to know and to become aware (לְמִנְדַּע וּלְאִשְׁתְּמוֹדְעָא); the spirit stands in the secret (רוּחָא קַיְימָא בְּרָזָא) of “this is the book” (דְּזֶה סֵפֶר) (Bereshit 5), and all of it stands in this secret (וְכֹלָּא בְּרָזָא דָּא קַיְּימָא), outside of the vision of the countenances (בַּר חֵיזוּ דְּאַנְפִּין), which are judged in a different manner of appearance (דְּאִתְּדָּן בְּגַוְונָא אַחֲרָא), according to the dominion (כְּפוּם שׁוּלְטָנוּ) of the spirit (דְּרוּחָא), or the master of the spirit (אוֹ מָארִיהּ דְּרוּחָא). Fortunate are those sages (זַכָּאִין אִינּוּן חַכִּימִין), for all has been handed to them to know (דְּכֹלָּא אִתְמְסַר לוֹן לְמִנְדַּע). Until here is the secret of the countenances (עַד הָכָא רָזָא דְּאַנְפִּין).

From here and onward is the secret of the lips (מִכָּאן וּלְהָלְאָה בְּרָזָא דְּשִׂפְוָון), in the letter Peh (בְּאָת פּ׳), which is contained in the secret of the letter Samekh (דְּכָלִיל בְּרָזָא דְּאָת ס׳). The lips are great (שִׂפְוָון רַבְרְבָן), this is the man who speaks with an evil tongue (דָּא אִיהוּ בַּר נָשׁ מַלִּיל בְּלִישָׁנָא בִּישָׁא), and he is not ashamed (וְלָא אַכְסִיף), and he does not fear (וְלָא דָּחִיל), a master of dispute (מָארֵי דְּמַחְלוֹקֶת), he is a talebearer between this one and that one (רְכִילָא אִיהוּ בֵּין הַאי לְהַאי). “And he sends strife between brothers” (וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים) (Proverbs 6). He is not the master of secrets (לָאו אִיהוּ מָארִיהּ דְּרָזִין), and when he involves himself in Orayta (וְכַד אִשְׁתַּדַּל בְּאוֹרַיְתָא), he conceals the secrets (מְכַסֶּה רָזִין); rather, he is the master of an evil tongue (אֲבָל מָארִיהּ דְּלִישָׁנָא בִּישָׁא), and fear is not set in his heart (וְלָא שָׁוִי דְּחִילוּ בְּלִבֵּיהּ).

The lips are ancient in the Ancient One (שִׂפְוָון עַתִּיקִין בְּעַתִּיקוּ), and not refined (וְלָאו דְּקִיקִין). This is the man who is exceedingly wrathful (הַאי אִיהוּ בַּר נָשׁ מָארֵיהּ דְּרוּגְזָא יַתִּיר), master of intentional sin (מָארִיהּ דִּזְדוֹנָא), who cannot bear a word (לָא יָכִיל לְמִסְבַּל מִלָּה), master of an evil tongue in public (מָארֵי דְּלִישָׁנָא בִּישָׁא בְּפַרְהֶסְיָא), without any shame at all (בְּלָא כִּסּוּפָא כְּלַל). At times, he engages in mockery (לְזִמְנִין אִשְׁתָּדַּל בְּלֵיצָנוּתָא). This is the man that one must distance from (הַאי אִיהוּ בַּר נָשׁ דְּבָעֵי לְאִתְרַחֲקָא מִנֵּיהּ).

His beard is filled with hair (אִתְמְלֵי דִּיקְנֵיהּ בְּשַׂעְרָא), that very one (הַהוּא), the evil tongue (לִישָׁנָא בִּישָׁא), shines forth upon him in public (אוֹרִי עָלֵיהּ בְּפַרְהֶסְיָא), and he has no shame (לֵית לֵיהּ כִּסּוּפָא). He engages in strife (אִשְׁתָּדַּל בְּמַחְלוֹקֶת), and succeeds in worldly matters (אַצְלַח בְּמִלֵּי דְעָלְמָא). He is seen in his hatred (חָמֵי בְּשַׂנְאוֹי). This is he, (דָּא אִיהוּ) “winks with his eyes” (קוֹרֵץ בְּעֵינָיו) (Proverbs 6), regarding whom it is said (עַל דָּא אִתְּמַר), “the wicked man hardens his face” (הֵעֵז אִישׁ רָשָׁע בְּפָנָיו) (Proverbs 21). This is in the secret of the letter Peh alone (דָּא אִיהוּ בְּרָזָא דְּאָת פּ׳ בִּלְחוֹדוֹי), which is not included in the letter Samekh at all (דְּלָא אִתְּכְּלִיל בְּאָת ס׳ כְּלָל). But at times it joins with the letter Reish (וּלְזִמְנִין אִתְחַבָּר בְּאָת ר׳), and in this letter Reish it is included (בְּהַאי אָת ר׳ אִתְּכְּלִיל).

In the secret of the ears (בְּרָזָא דְּאוּדְנִין), one whose ears are large (מַאן דְּאוּדְנוֹי רַבְרְבִין), is foolish in his heart (טִפְּשָׁא בְּלִיבֵּיהּ), and madness is in his spirit (וְשִׁגְעוֹנָא בְּרוּחֵיהּ). One whose ears are small (מַאן דְּאוּדְנוֹי זְעִירִין), they stand in their stability (וְקַיְימִין עַל קִיּוּמָא). An awakened heart is discerned there (פְּקִיחָא דְּלִבָּא בְּאִתְעָרוּתָא אִיהוּ), he desires to engage in all things (צָבֵי לְאִשְׁתַּדְּלָא בְּכֹלָּא). And this secret is the letter Yod (וְרָזָא דָא אָת י׳), which is included in all other letters (דְּאִתְּכְּלִיל בְּכָל שְׁאַר אַתְּוָון).

Until here, the secrets of the features of man (עַד הָכָא רָזִין דְּדִיּוּקְנִין דְּבַר נָשׁ). From here and onward, other secrets in the letters of Mor (מִכָּאן וּלְהָלְאָה רָזִין אַחֲרָנִין בְּאַתְוָון דְּמוֹר), which do not stand within the Partzuf (דְּלָא קַיְימִין גּוֹ פַּרְצוּפָא), except to know the secrets of this verse (אֶלָּא לְמִנְדַּע רָזִין דְּהַאי פְּסוּקָא), within supernal gradations (גּוֹ דַּרְגִּין עִלָּאִין), in the times and forces of this world (בִּזְמַנִין וּתְקִיפִין דְּהַאי עָלְמָא), and we are not worthy of them (וְלָא זָכֵינָן בְּהוּ).

Rabbi Shim'on said (אָמַר ר׳ שִׁמְעוֹן), My children, you are meritorious in this world (בָּנַי, זַכָּאִין אַתּוּן בְּעָלְמָא דֵין), and in the world to come (וּבְעָלְמָא דְּאָתֵי), and my eyes are meritorious (וְזַכָּאִין עֵינַי), that they shall merit to see this (דְּיִזְכּוּן לְמֶיחֱמֵי דָּא), when entering that world which is coming (כַּד אֵיעוּל לְהַהוּא עָלְמָא דְּאָתֵי). For the sake of my Neshama I call to Atik Yomin (בְּגִין נִשְׁמָתִי קָרֵי לְעַתִּיק יוֹמִין), this verse (הַאי קְרָא): “You prepare before me a table in the presence of my enemies; You anoint my head with oil, my cup overflows” (תַּעֲרוֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צוֹרְרָי דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה) (Psalms 23). And Kudsha Berikh Hu calls upon us (וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי עֲלָן): “Open the gates so the righteous nation that guards the faith may enter” (פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק שׁוֹמֵר אֱמוּנִים) (Isaiah 26). And the sign of this (וְסִימָנָא דָּא), is the letter Peh which is contained in the letter Reish (אָת פּ׳ דְּכָלִיל בְּאָת ר׳), but not included in the letter Samekh (וְלָא אִתְכְּלִיל בְּאָת ס׳). This is he who appears as if he is righteous (הַאי אִיהוּ דְּאִתְחָזֵי דְּאִיהוּ זַכָּאָה), but he does not fear sin (וְלָא דָּחִיל חַטָּאָה אִיהוּ), and he does not desire to exert himself after it (וְלָא בָּעֵי לְאִשְׁתַּדְּלָא אֲבַתְרֵיהּ), because all his words are in the mouth (בְּגִין דְּכָל מִלּוֹי אִינּוּן בְּפוּמָא), and not in the body (וְלָא בְּגוּפָא). Also they opened and said (אוּף אִינּוּן פָּתְחוּ וְאָמְרוּ), it is written (כְּתִיב): “And the hand of a man was under their wings” (וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם) (Ezekiel 1). This verse was established by the Friends (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא), that these are the hands prepared to receive their Masters (דְּאִינּוּן יְדִין לְקַבְּלָא מָארִיהוֹן), those of Teshuvah who return toward (דִּתִּיוּבְתָּא דְּתָבָאָן לְגַבֵּי) Kudsha Berikh Hu (קוּדְשָׁא בְּרִיךְ הוּא). Some say: to receive (נ״א: לְקַבֵּל).

But “the hands of man” (אֲבָל יְדֵי אָדָם) these are the forms and supernal secrets (אִלֵּין אִינּוּן דְּיוּקְנִין וְרָזִין עִלָּאִין), which Kudsha Berikh Hu shaped in man (דְּשַׁוִּי קוּדְשָׁא בְּרִיךְ הוּא בְּבַר נָשׁ), and arranged them with His fingers outward and inward (וְסִדֵּר לוֹן בְּאֶצְבְּעָן לְבַר וּלְגוֹ), and in that Kaf (וּבְהַהוּא כַּ״ף). And Kudsha Berikh Hu, when He created man (וְקוּדְשָׁא בְּרִיךְ הוּא כַּד בָּרָא לֵיהּ לְבַר נָשׁ), arranged within him all the forms of supernal secrets (סִדֵּר בֵּיהּ, כָּל דִּיּוּקְנִין דְּרָזִין עִלָּאִין), of the upper world (דְּעָלְמָא דִּלְעֵילָּא), and all the forms of lower secrets (וְכָל דִּיּוּקְנִין דְּרָזִין תַּתָּאִין), of the lower world (דְּעָלְמָא דִּלְתַּתָּא), and all is engraved in man (וְכֹלָּא מִתְחַקְּקָא בְּבַּר נָשׁ), for he stands in the Tzelem Elohim (דְּאִיהוּ קָאִים בְּצֶלֶם אֱלֹהִים), because he is called the form of the Kaf (בְּגִין דְּאִקְרֵי יְצִיר כַּ״ף). And the secret of the Kaf (וְרָזָא דְּכַ״ף), this is the letter called Kaf (דְּאָת דָּא דְּאִקְרֵי כַּ״ף), as it is written: “And Elohim created the man in His image” (דִּכְתִּיב, וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1). This is the secret of the letter Kaf (דָּא אִיהוּ רָזָא דְּאָת כַּ״ף). This letter contains supernal secrets (אָת דָּא, אִית בֵּיהּ רָזִין עִלָּאִין), and supernal forms (וְדִיּוּקְנִין עִלָּאִין). In this Kaf depend ten utterances (בְּהַאי כַּ״ף תַּלְיָין עֶשֶׂר אֲמִירָן), from the right and from the left (מִימִינָא וּמִשְּׂמָאלָא) five on the right (חָמֵשׁ מִימִינָא), and five on the left (וְחָמֵשׁ מִשְּׂמָאלָא), and they are one in one Secret (וְאִינּוּן חַד בְּרָזָא חֲדָא).

We have learned: it is written (תְּנִינָן כְּתִיב): “And I also will strike My hand upon My hand” (וְגַם אֲנִי אַכֶּה כַּפִּי אֶל כַּפִּי) (Ezekiel 21), that these are set one against the other in conflict (דִּלְהֲווֹ דָּא עִם דָּא בִּפְלוּגְתָּא), and the blessings will depart from the world (וְיִסְתַּלְּקוּ בִּרְכָּאן מֵעָלְמָא), for the pride of Yisrael was given to the nations (הוֹאִיל וְגַאֲוָתָא דְּיִשְׂרָאֵל אִתְיְהֵיבַת לְעַמִּין). But when they are joined as one (כְּד מִתְחַבְּרָן כְּחַדָּא), it is written: “One Kaf of ten [shekels] of gold, full of incense”-a hint to one unification (כְּתִיב, כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת) (Numbers 7), A hint to a single unification (רֶמֶז לְחִבּוּרָא חֲדָא). And when they were in one union (וְכַד הֲווֹ בְּחִבּוּרָא חֲדָא), it is written: “And Elohim created the man in His image, etc.” (כְּתִיב, וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ וְגוֹ׳). “And Elohim created” (וַיִּבְרָא אֱלֹהִים) this is the elevation of thought in the inward secret (דָּא סְלִיקוּ דְּמַחֲשָׁבָה בְּרָזָא פְּנִימָאָה). “Et haAdam”-the secret of male and female as one (אֶת הָאָדָם: רָזָא דְּכַר וּנְקֵבָא כַּחֲדָא), “in the Tzelem Elohim”-this is the secret of the Kaf (בְּצֶלֶם אֱלֹהִים רָזָא דְּכַף [אַחֲרָא]).