Daf 86a (דַּף פ״ו ע״א)

And from the head of the King (וּמֵרֵישָׁא דְּמַלְכָּא), until that place where this Tzaddik rests (עַד הַהוּא אֲתָר דְּשָׁאֲרִי הַאי צַדִּיק), there comes one holy river (אָתֵי חַד נַהֲרָא קַדִּישָׁא), the anointing oil of abundance (מִשְׁחָא דִּרְבוּת), and it is poured in intense desire (וְאַטִּיל בִּסְגִיאוּת תִּיאוּבְתָּא) upon this holy earth (בְּהַאי אֶרֶץ קַדִּישָׁא), and this earth receives all (וְנָטַל כֹּלָּא הַאי אֶרֶץ). And afterward, from this earth everything is nourished (וּלְבָתַר, מֵהַאי אֶרֶץ אִתְּזַן כֹּלָּא), above and below (עִילָּאֵי וְתַתָּאֵי). Like a male, when his desire is to cleave to the female (כִּדְכוּרָא דָּא, כַּד תִּיאוּבְתֵּיהּ לְאִתְדַּבְּקָא בְּנוּקְבָא), who brings forth the seed of abundance from the head of his mochin (דְּאַפִּיק זַרְעָא דִּרְבוּת, מֵרֵישָׁא דְּמוֹחָא), into that channel (בְּהַהוּא אָמָה), and it is cast into the female (וְאַטִּיל בְּנוּקְבָא), and from it the female becomes pregnant (וּמִנֵּיהּ מִתְעַבְּרָא נוּקְבָּא).

Thus it is found: all the limbs of the body are attached to the female (אִשְׁתְּכַח, דְּכֻלְּהוּ שַׁיְיפִין דְּגוּפָא, כֻּלְּהוּ מִתְדַבְּקָן בְּנוּקְבָא), and the female grasps them all (וְנוּקְבָּא אֲחִידָא כֹּלָּא). In analogy to this we have learned: whoever completes the ten first in the synagogue receives the reward of all (כְּדוּגְמָא דָּא תָּנִינָן, כָּל דְּאַשְׁלִים לַעֲשָׂרָה קַדְמָאֵי דְּבֵי כְּנִישְׁתָּא, נוֹטֵל אֲגַר כֻּלְּהוּ). Rabbi Yose says: he corresponds to all of them (ר׳ יוֹסֵי אוֹמֵר, לָקֳבְלֵי דְּכֻלְּהוּ).

Rabbi Yitzchak said: it is written, “He bent the heavens and came down” (2 Samuel 22) (ר׳ יִצְחָק אָמַר, כְּתִיב, וַיֵּט שָׁמַיִם וַיֵּרַד), and it is written, “Hashem descended before the eyes of all the people upon Mount Sinai” (Exodus 19) (וּכְתִיב, וַיֵּרַד יְיָ לְעֵינֵי כָל הָעָם עַל הַר סִינַי). Another matter: we do not read “Tana” here (ד״א: לָא גָּרְסִינַן תָּנָא). “He bent the heavens and came down”-to where did He descend? (וַיֵּט שָׁמַיִם וַיֵּרַד, לְאָן נָחַת). If you say that He descended to Sinai-it is written “upon Mount Sinai” and not “in Mount Sinai” (אִי תֵּימָא דְּנָחַת לְסִינַי, עַל הַר סִינַי כְּתִיב, וְלָא כְּתִיב בְּהַר סִינַי).

Rather, “He bent the heavens and came down”-to where did He descend? (אֶלָּא, וַיֵּט שָׁמַיִם וַיֵּרַד, לְאָן נָחַת). Rabbi Yose said (אָמַר ר׳ יוֹסֵי), some say: Rabbi Yehudah said in the name of Rabbi Ḥiyya (נ״א: אָמַר ר׳ יְהוּדָה אָמַר ר׳ חִיָּיא), He descended in degrees (נָחִית בְּדַרְגּוֹי), from level to level (מִדַּרְגָּא לְדַרְגָּא), and from crown to crown (וּמִכִּתְרָא לְכִתְרָא), until He cleaved to this earth (עַד דְּאִתְדַּבָּק בְּהַאי אֶרֶץ). Then the moon became radiant (וּכְדֵין אִתְנְהַר סִיהֲרָא), and stood in completeness (וְקַיְּימָא בְּאַשְׁלָמוּתָא). This is what is written: “He bent the heavens and came down”-to this earth (הֲדָא הוּא דִכְתִיב, וַיֵּט שָׁמַיִם וַיֵּרַד, לְהַאי אֶרֶץ). And then it is written: “upon Mount Sinai” (וּכְדֵין כְּתִיב, עַל הַר סִינַי). What stood upon Mount Sinai? Behold: that was Imma, which is the Shekhinta (מַה קַּיְימָא עַל הַר סִינַי-הֲוֵי, אֵימָא, דָּא שְׁכִינְתָּא).

Rabbi Abba said from here: “Because Hashem descended upon it in fire” (Exodus 19) (ר׳ אַבָּא אָמַר מֵהָכָא, מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְיָ בָּאֵשׁ). And it is written, “For Hashem your Elohim is a consuming fire” (Deuteronomy 4) (וּכְתִיב, כִּי יְיָ אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא). And it is written, “And Hashem rained down upon Sedom and upon Amorah brimstone and fire from Hashem out of the heavens” (Bereshit 19) (וּכְתִיב, וַיְיָ הִמְטִיר עַל סְדוֹם וְעַל עֲמוֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְיָ מִן הַשָּׁמָיִם). “And Hashem rained”-this is the earth (וַיְיָ הִמְטִיר דָּא הוּא אֶרֶץ). From where was this taken? The end of the verse proves it, as it is written, “from Hashem out of the heavens”-from the heavens, literally (מֵאָן אֲתָר נָטִיל הַאי, סוֹפְיֵהּ דִּקְרָא מוֹכַח, דִּכְתִּיב, מֵאֵת יְיָ מִן הַשָּׁמָיִם, מִן הַשָּׁמָיִם מַמָּשׁ). Rabbi Ḥiyya said from here: “And Elohim spoke all” (Exodus 20) (רַבִּי חִיָּיא אָמַר מֵהָכָא, וַיְדַבֵּר אֱלֹהִים אֵת כָּל). “Kol”(all) indicates the totality of everything (כָּל, כְּלָלָא דְּכֹלָּא), for in this everything is contained (דְּהָא בְּהַאי תַּלְיָא כֹּלָּא). “You shall not have other elohim before Me” (Exodus 20) (לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי). Rabbi Yitzchak said: “Other elohim”-to remove the Shekhinta (רַבִּי יִצְחָק אָמַר, אֱלֹהִים אֲחֵרִים, לְאַפָּקָא שְׁכִינְתָּא). “Before Me”-to remove the Face of the King (עַל פָּנָי, לְאַפָּקָא אַפֵּי מַלְכָּא). For through them the Holy King appears (דִּבְהוּ אִתְחָזֵי מַלְכָּא קַדִּישָׁא), and they are His Name (וְאִינּוּן שְׁמֵיהּ). And He is them (וְהוּא אִינּוּן). He is His Name, as it is written, “I am Hashem, that is My Name” (Isaiah 42) (הוּא שְׁמֵיהּ, דִּכְתִּיב, אֲנִי יְיָ הוּא שְׁמִי). He and His Name are one-blessed is His Name forever and to all eternity (הוּא וּשְׁמֵיהּ חַד הוּא, בְּרִיךְ שְׁמֵיהּ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא).

Rabbi Shimon taught: Happy are Yisrael, for Kudsha Berikh Hu called them “Adam,” as it is written, “And you are My sheep, the sheep of My pasture-you are Adam” (Ezekiel 34) (תָּאנֵי רַבִּי שִׁמְעוֹן, זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרָא לוֹן אָדָם, דִּכְתִּיב, וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם). “Adam, when he offers from among you” (Leviticus 1) (אָדָם כִּי יַקְרִיב מִכֶּם). Why does He call them “Adam”? Because it is written, “But you who cleave to Hashem your Elohim” (Deuteronomy 4) (מַאי טַעֲמָא קָרָא לוֹן אָדָם. מִשּׁוּם דִּכְתִּיב, וְאַתֶּם הַדְּבֵקִים בַּיְיָ אֱלֹהֵיכֶם). You and not the other nations (אַתֶּם וְלֹא שְׁאָר עַמִּין). And for this reason: “You are Adam” (וּבְגִין כָּךְ, אָדָם אַתֶּם). You are called “Adam,” and the idolaters are not called “Adam” (אַתֶּם קְרוּיִין אָדָם, וְאֵין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת קְרוּיִין אָדָם).

As it was taught, Rabbi Shimon said: Once a man from Yisrael is circumcised (דְּתַנְיָא, אָמַר ר׳ שִׁמְעוֹן, כֵּיוָן דְּבַר נָשׁ יִשְׂרָאֵל אִתְגְּזַר), he enters the covenant that Kudsha Berikh Hu made with Avraham (עָאל בִּבְרִית דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא בְּאַבְרָהָם), as it is written, “And Hashem blessed Avraham with everything” (Bereshit 24) (דִּכְתִּיב, וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל), and it is written, “Kindness to Avraham” (Micah 7) (וּכְתִיב, חֶסֶד לְאַבְרָהָם). And he is permitted to enter this place (וְשָׁארֵי לְמֵיעָאל בְּהַאי אֲתָר). Some say: Adam (נ״א: אָדָם). Once he merits to fulfill the commandments of the Orayta, he enters into that “Adam” (כֵּיוָן דְּזָכָה לְקַיְּימָא פִּקּוּדֵי אוֹרַיְיתָא, עָאל בֵּיהּ בְּהַאי אָדָם), some say: into that place (נ״א: אֲתָר), and he cleaves to the body of the King (וְאִתְדַּבַּק בְּגוּפָא דְּמַלְכָּא), and then he is called “Adam” (וּכְדֵין אִקְרֵי אָדָם). And the seed of Yisrael are called Adam (וְזַרְעָא דְּיִשְׂרָאֵל אִקְרוּן אָדָם). Come and see: it is written regarding Yishma‘el, “and he shall be a wild man” (Bereshit 16) (תָּא חֲזֵי, כְּתִיב בֵּיהּ בְּיִשְׁמָעֵאל, וְהוּא יִהְיֶה פֶּרֶא אָדָם).

Pere Adam [Wild Man], and not Adam (פֶּרֶא אָדָם, וְלֹא אָדָם). Pere Adam [Wild Man]—because he was circumcised (פֶּרֶא אָדָם, מִשּׁוּם דְּאִתְגְּזַר). And the residual imprint of Adam remained in him (וְשֵׁירוּתָא דְּאָדָם הֲוָה בֵּיהּ), as it is written (דִּכְתִּיב): “And Yishma'el his son was thirteen years old when the flesh of his foreskin was circumcised” (וְיִשְׁמָעֵאל בְּנוֹ בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה בְּהִמּוֹלוֹ אֵת בְּשַׂר עָרְלָתוֹ) (Bereshit 17:25). Once he was circumcised (כֵּיוָן דְּאִתְגְּזַר), he entered into that residual trace (עָאל בְּהַאי שֵׁירוּתָא), which is called Kol [All] (דְּאִקְרֵי כָּל). This is what is written (הֲדָא הוּא דִכְתִיב): “And he shall be a Pere Adam [Wild Man],” and not Adam (וְהוּא יִהְיֶה פֶּרֶא אָדָם, וְלֹא אָדָם) (Bereshit 16:12). “His hand is in Kol [All]” (יָדוֹ בַכֹּל)—his hand is indeed in Kol [All], and no more (יָדוֹ בַכֹּל וַדַּאי, וְלָא יַתִּיר), because he did not accept the commandments of the Orayta (מִשּׁוּם דְּלָא קַבִּיל פִּקּוּדֵי אוֹרַיְיתָא). A remnant remained in him because he was circumcised (שֵׁירוּתָא הֲוָה בֵּיהּ, בְּגִין דְּאִתְגְּזַר), but he was not completed through the commandments of the Orayta (וְלָא אִשְׁתְּלִים בְּפִקּוּדֵי אוֹרַיְיתָא). But the seed of Yisrael (אֲבָל זַרְעָא דְּיִשְׂרָאֵל), who were completed in everything (דְּאִשְׁתְּלִימוּ בְּכֹלָּא), are called Adam literally (אִקְרוּן אָדָם מַמָּשׁ), as it is written (וּכְתִיב): “For Hashem's portion is His people; Ya'akov is the cord of His inheritance” (כִּי חֵלֶק יְיָ עַמּוֹ, יַעֲקֹב חֶבֶל נַחֲלָתוֹ) (Devarim 32:9).

Rabbi Yose said: for this reason, all faces dwell, except the face of Adam (אָמַר רִבִּי יוֹסֵי, בְּגִין דָּא, כָּל פַּרְצוּפִין שָׁרוּ, בַּר מִפַּרְצוּפָא דְּאָדָם). Rabbi Yitzchak said: when it was formed, it was seen to be engraved within engravings of completeness (ר׳ יִצְחָק אָמַר, כַּד אִתְעֲבָד, אִתְחָזֵי דִּגְלִיפָא גּוֹ גְּלִיפִין דְּאַשְׁלָמוּתָא). Rabbi Yehudah said: this is what people mean when they say: “The knots are in the flask, and the moldings are common” (אָמַר רִבִּי יְהוּדָה, הַיְינוּ דְּאַמְרֵי אִינְשֵׁי, קִיטְרוֹי בְּזִיקָא, בְּטִפְסָא שְׁכִיחֵי).