Daf 178b (דַּף קע״ח ע״ב)

When man descended below in the supernal image (כַּד נָחַת אָדָם דִּלְתַתָּא בְּדִיּוּקְנָא עִלָּאָה), two spirits were found from two sides p1-57(אִשְׁתְּכָחוּ תְּרֵין רוּחִין מִתְּרֵין סִטְרִין), right and left included in man (דִּימִינָא וּשְׂמָאלָא כָּלִיל אָדָם). The right, the holy Neshamah (דִּימִינָא, נִשְׁמְתָא קַדִּישָׁא). The left, a living soul (דִּשְׂמָאלָא נֶפֶשׁ חַיָּה). When man transgressed, the left spread forth (חָב אָדָם אִתְפָּשָׁט שְׂמָאלָא), and they spread without body (וְאִתְפָּשָׁטוּ אִינּוּן בְּלָא גּוּפָא). When they cleave one to the other (כַּד מִתְדַּבְּקִין דָּא בְּדָא), they are born like this Ḥayah that gives birth (אִתְיַּילְדָן כְּהַאי חַיָּה דְּאוֹלִידַת), many spirits in one bond (סַגִּיאִין בְּקִטְרָא חֲדָא). Twenty-two letters concealed (כ״ב אַתְוָון סְתִימִין), twenty-two letters revealed (כ״ב אַתְוָון אִתְגַּלְיָין). Yod concealed (י׳ סָתִים), Yod revealed (י׳ גַּלְיָיא).

Concealed and revealed, in the balance of forms, they are weighed (סָתִים וְגַלְיָיא, בְּמַתְקְלָא דְּטַפְסִין, אַתְּקָלוּ). Yod brings forth from it male and female, Vav and Dalet (י׳ נָפְקִין מִנֵּיהּ דְּכַר וְנוּקְבָּא ו״ד), in this place (בְּהַאי אֲתָר), Vav male (ו׳ דְּכַר), Dalet female (ד׳ נוּקְבָּא). Because of this, Dalet–Vav are two (בְּגִין דָּא, ד״וּ תְּרֵין). Dalet–Vav, male and female (ד״וּ דְּכַר וְנוּקְבָּא). Dalet–Vav are twofold (ד״וּ תְּרֵין קַפְלִין). Two Yods alone, male (תְּרֵין י׳ בִּלְחוֹדוֹי דְּכַר). Hei, female (ה׳ נוּקְבָּא). Hei Dalet was at first (ה׳ ד׳ הֲוַת בְּקַדְמִיתָא). And when it was impregnated by Vav within her (וּמִדְּאִתְעַבְּרַת בְּו׳ בְּגַוָּהּ), she brought forth and brought out Vav (אַפִּיקַת ו׳).

Behold, in Hei there is Dalet–Vav, and in it there is Hei–Hei, behold Yod–Hei–Vav (הֲרֵי כִּי בְּה׳ אִית ד״וּ וּבֵיהּ אִית ה״ה, הֲרֵי י״ה״ו). It appeared Yod in its vision, the generality of Yod–Hei–Vav (אִתְחָזֵי יו״ד בְּחֶזְוֵיהּ כְּלָלָא דְּי״ה״ו). When Yod was brought forth, which is male and female (מִדְּאַפִּיקַת יו״ד דְּהוּא דְּכַר וְנוּקְבָּא), it was later settled (אִתְיַישְּׁבַת לְבָתַר), and covered to Imma (וּמְכַסְיָיא לְאִמָּא). As it is written: And the sons of Elohim saw the daughters of man (דִּכְתִּיב: וַיִּרְאוּ בְּנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם) (Bereshit 6). That is what is written: Two men, spies, secretly saying (הַיְינוּ דִּכְתִּיב: שְׁנַיִם אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר) (Joshua 2). What are the daughters of man? (מַאי בְּנוֹת הָאָדָם). As it is written: Then came two women, harlots, to the king (דִּכְתִּיב: אָז תָּבֹאנָה שְׁתַּיִם נָשִׁים זוֹנוֹת אֶל הַמֶּלֶךְ) (I Kings 3). Concerning them it is written: For they saw that the wisdom of Elohim was within him, etc. (בְּגִינֵיהוֹן כְּתִיב: כִּי רְאוּ כִּי חָכְמַת אֱלֹהִים בְּקִרְבּוֹ וְגוֹ׳). Then they came, and not at first (אָז תָּבֹאנָה וְלָא בְּקַדְמִיתָא).

In the cluster of knots of blemish (בְּקִיסְטְרָא דְּקִיטוּרֵי דְּפִיגָאן), two were embraced above (תְּרֵין מִתְחַבְּקָן הֲווֹ לְעֵילָּא). Below they descended, they inherited dust (לְתַתָּא נָחְתוּ, יַרְתּוּ עַפְרָא). They lost the good portion that was in them (אִבֵּדוּ חוּלָקָא טָבָא דְּהֲוָה בְּהוּ). A crown of foolishness (עָטָרָא דְּבוּמְלָא), some say: of pity (ס״א: דְּחַמְלָא), and it was crowned with a vine-branch (וְאִתְעַטָּר בְּקוּסְטָא דְּעִנְבָא). As it is written: And Hashem said to Moshe, Why do you cry to Me? (שְׁמוֹת י״ד: וַיֹּאמֶר יְיָ׳ אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי). To Me — precisely (אֵלָי דַּיְיקָא). Speak to the children of Yisrael, that they go forward (דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ). And they shall journey — precisely (וְיִסָּעוּ דַּיְיקָא). Upon mazal it depended (בְּמַזָּלָא הֲוָה תָּלֵי), for He wished to honor His beard (דְּבָעָא לְאוֹקִיר דִּקְנֵיהּ). As it is written: And you shall do what is right in His eyes, and give ear to His commandments, and keep all His statutes (שְׁמוֹת ט״ו: וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו). Until here (עַד כָּאן). For I am Hashem your Healer (כִּי אֲנִי יְיָ׳ רֹפְאֶיךָ). For this — precisely (לְהַאי דַּוקָא).

Chapter Five (פִּרְקָא חֲמִישָּׁאָה)

Woe sinful nation, a people heavy with iniquity, seed of evildoers, children… (הוֹי גּוֹי חוֹטֵא עַם כֶּבֶד עָוֹן זֶרַע מְרֵעִים בָּנִים וְגוֹ׳) (Isaiah 1). Seven rungs: Yod, Hei, Hei, Vav, Hei, Hei, Vav, Hei (שִׁבְעָה דַּרְגִּין יו״ד ה״ה ו״ו ה״י ו״ו). He brought forth Dalet, Hei, Hei, Vav, Yod (אַפִּיק ד׳ ה״ה הו״י). Hei, Hei brought forth Vav (ה״ה אַפִּיק ו״ו). Dalet Vav to the outside (ד״וּ לְבַר). To conceal man, male and female (אַסְתִּיר אָדָם דְּכַר וְנוּקְבָּא). Who are Dalet Vav, as it is written: Children that are corrupters (דְּאִינּוּן ד״ו דִּכְתִּיב בָּנִים מַשְׁחִיתִים).

Bereshit, bara (בְּרֵאשִׁית בָּרָא). “Bereshit” is a saying (בְּרֵאשִׁית מַאֲמָר). “Bara” is half a saying (בָּרָא חֲצִי מַאֲמָר). Father and son (אָב וּבֵן). Hidden and revealed (סָתִים וְגַלְיָא). Supernal Eden, hidden and concealed (עֵדֶן עִלָּאָה דְּסָתִים וְגָנִיז). Lower Eden, went forth to be transported (עֵדֶן תַּתָּאָה, נָפִיק לִמְטָלְטְלֵי), some say: to be conveyed (ס״א: לְמַטַּלְנוֹי). And YHVH was revealed (וְאִתְגַּלְיָא יְהוָֹה). Yah (יָהּ). Elohim (אֱלֹהִים). Et (אֵת). Adonai Ehyeh (אֲדֹנָי אֶהְיֶה). Right and left joined as one (יְמִינָא וּשְׂמָאלָא כַּחֲדָא אִשְׁתָּתָפוּ). “The heavens” (הַשָּׁמַיִם). And Et, as it is written: And the Tiferet and the Netzach, these are joined as one (וְאֵת, דִּכְתִּיב: וְהַתִּפְאֶרֶת וְהַנֵּצַח אִינּוּן כַּחֲדָא אִשְׁתָּתָפוּ) (I Chronicles 29). “The earth” as it is written: How majestic is Your Name in all the earth (הָאָרֶץ, דִּכְתִּיב: מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ) (Psalms 8). As it is written: The whole earth is full of His glory (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) (Isaiah 6).

“Let there be a firmament in the midst of the waters, to divide between the holy and the Holy of Holies” (יְהִי רָקִיעַ בְּתוֹךְ הַמַּיִם לְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים). Atika to Ze’ir, was separated and joined (עַתִּיקָא לִזְעֵירָא, אִתְפְּרַשׁ, וְאִתְדְּבַק). Not completely separated (לָא אִתְפְּרַשׁ מַמָּשׁ). A mouth speaks great things (פּוּמָא מְמַלֵּל רַבְרְבָן). Ancient One, and was crowned with small crowns (אַנְתִּיק וְאִתְעַטָּר בְּכִתְרִין זְעִירִין). With five kinds of waters (בַּחֲמִשָּׁה זִינִין מַיִם). As it is written: And he shall put upon it living water (וּכְתִיב: וְנָתַן עָלָיו מַיִם חַיִּים) (Numbers 19). As it is written: He is the living Elohim and eternal King (הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם) (Jeremiah 10). As it is written: I shall walk before Hashem in the lands of the living (אֶתְהַלֵּךְ לִפְנֵי יְיָ׳ בְּאַרְצוֹת הַחַיִּים) (Psalms 116). As it is written: And the soul of my lord shall be bound, etc. (וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה וְגוֹ׳) (I Samuel 25). And the Tree of Life in the midst of the Garden (וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן).

Yah, Yod Hei, Ehyeh, between water and water (י״ה, יו״ד ה״א, אהי״י בֵּין מַיִם לָמָּיִם). Complete waters (מַיִם שְׁלֵימִין). And waters not complete (וּמַיִם דְּלָא שְׁלִימִין). Complete mercies (רַחֲמִין שְׁלֵימִין). Mercies not complete (רַחֲמִין דְּלָא שְׁלֵימִין). As it is written in the beginning: And Hashem said, My spirit shall not contend in man forever, for he is flesh (וַיֹּאמֶר יְיָ׳ לֹא יָדוֹן רוּחִי בָאָדָם לְעוֹלָם, בְּשַׁגַּם הוּא בָשָׂר) (Bereshit 6). And Hashem said, when He was settled in Ze’ir (וַיֹּאמֶר יְיָ׳, כַּד אִתְיַישְׁבָא בִּזְעֵירָא). From here, some say: because the Name said this (מִכָּאן נ״א: דְּכַד אָמַר בְּשֵׁם אָמְרוֹ). That Atika, concealed, said: My spirit shall not contend in the supernal man (דְּעַתִּיקָא סָתִים קָאָמַר: לָא יָדוֹן רוּחִי בָאָדָם דִּלְעֵילָּא). Because in that spirit, which blows from the two cavities of the nostrils (מִשּׁוּם דִּבְהַהוּא רוּחָא דְּאִתְנָשְׁבָא מִתְּרֵין נוּקְבִין דְּפַרְדַּשְׂקָא), it draws to those below (מָשִׁיךְ לְתַתָּאֵי). And therefore it is written: and his days shall be one hundred and twenty years (וּבְגִין כָּךְ כְּתִיב וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה) (Bereshit 6). Yod complete and not complete (יו״ד שְׁלִים וְלָא שְׁלִים). Yod by itself is one hundred (י׳ בִּלְחוֹדוֹי מֵאָה). Two letters, two times: one hundred and twenty years (תְּרֵין אַתְוָון תְּרֵין זִמְנִין, מֵאָה וְעֶשְׂרִים שָׁנָה). Yod by itself, when revealed in Ze’ir (י׳ בִּלְחוֹדוֹי כַּד אִתְגַּלְיָא בִּזְעֵירָא), extended into ten thousand years (אִתְמְשָׁךְ בְּעֶשֶׂר אַלְפִין שְׁנִין). From here it is written: You laid Your hand upon me (מִכָּאן כְּתִיב: וַתָּשֶׁת עָלַי כַּפֶּכָה) (Psalms 139).

The Nephilim were in the earth (הַנְּפִילִים הָיוּ בָאָרֶץ) (Bereshit 6). That is what is written: and from there it was divided and became four heads (הַיְינוּ דִּכְתִּיב: וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים) (Bereshit 2). From the place where the Garden was divided (מֵאֲתָר דְּאִתְפְּרַשׁ גִּנְתָּא), they are called Nephilim (אִקְרֵי הַנְּפִילִים). As it is written: and from there it was divided (דִּכְתִּיב: וּמִשָּׁם יִפָּרֵד). They were in the earth in those days (הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם), and not after that time (וְלָא לְבָתַר זִמְנָא), until Joshua came (עַד דְּאָתָא יְהוֹשֻׁעַ), and the sons of the Elohim were hidden (וּבְנֵי הָאֱלֹהִים אִסְטָמָרוּ).

Until Solomon came, and the daughters of man were included (עַד דְּאָתָא שְׁלֹמֹה וּבְנוֹת הָאָדָם אִתְכְּלָלָא). This is what is written: and delights (הֲדָא הוּא דִכְתִּיב: וְתַעֲנוּגוֹת) (Ecclesiastes 2). “Delights” he called them, not “delightings” (תַּעֲנֻגוֹת קָארֵי, תַּעֲנוּגִים לָא קָארֵי). “Sons of Adam” (בְּנֵי הָאָדָם). Some say: they were hinted (נ״א: דְּאִתְרְמִיזוּ). Cast forth from those other spirits (דְּאִתְרְמִיוּ מֵהַאי רוּחִין אַחֲרָנִין), which were not included in supernal Chokhmah (דְּלָא אִתְכְּלָלוּ בְּחָכְמָה עִלָּאָה). As it is written: and Hashem gave wisdom to Solomon (דִּכְתִּיב: וַיְיָ׳ נָתַן חָכְמָה לִשְׁלֹמֹה) (I Kings 5). And it is written: and he was wiser than all men (וּכְתִיב: וַיֶּחְכַּם מִכָּל הָאָדָם) (I Kings 5). Because these were not included in man (מִשּׁוּם דְּהָנֵי לָא אִתְכָּלָלוּ בְּאָדָם). And Hashem gave wisdom — the upper Hei (וַיְיָ׳ נָתַן חָכְמָה, ה׳ עִלָּאָה). And he was wise — from it wisdom extended below (וַיֶּחְכַּם, דְּמִינָהּ אִתְחַכָּם לְתַתָּא). These are the mighty ones which were of old (הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם) — the supernal world (עוֹלָם דִּלְעֵילָּא).

Men of the Name (אַנְשֵׁי הַשֵּׁם), who conducted themselves in the Name (דְּאִתְנָהֲגָן בִּשְׁמָא). What Name? (מַאי שְׁמָא). The Holy Name (שְׁמָא קַדִּישָׁא). They conducted themselves in it — those not holy below (דְּאִתְנָהֲגָן בֵּיהּ דְּלָא קַדִּישִׁין לְתַתָּא), and did not conduct themselves except in the Name (וְלָא אִתְנָהֲגָן אֶלָּא בִּשְׁמָא). “Men of the Name,” simply (אַנְשֵׁי הַשֵּׁם סְתָם), and not “Men of Havayah” (וְלָא אַנְשֵׁי הוי״ה). Not absolute concealment (לָאו מִסְתִּים סְתִימָא), but inferiority (אֶלָּא גְּרִיעוּתָא). Yet not inferiority — “Men of the Name” simply (וְלָא גְּרִיעוּתָא אַנְשֵׁי הַשֵּׁם סְתָם). From the inclusion of man they went out (מִכְּלָלָא דְּאָדָם נַפְקוּ). As it is written: Man in honor does not remain (כְּתִיב: אָדָם בִּיקָר בַּל יָלִין) (Psalms 49). Man in honor — in the honor of the King (אָדָם בִּיקָר, בְּיָקִרוּ דְּמַלְכָּא). Does not remain — without spirit (בַּל יָלִין, בְּלָא רוּחָא).

Thirteen kings of battle (תְּלֵיסַר מַלְכֵּי קְרָבָא). In seven — seven (בְּשִׁבְעָה, שִׁבְעָה). Kings in the earth were seen, victors of battle (מַלְכִּין בְּאַרְעָא, אִתְחֲזִיאוּ נָצְחֵי קְרָבָא). Nine ascend in degrees (תִּשְׁעָה דְּסַלְּקִין בְּדַרְגִּין). Running in their desire (דְּרַהֲטִין בִּרְעוּתְהוֹן). And none can protest against them (וְלֵית דְּיִמְחֵי בִּידֵיהוֹן). Five kings stand in haste (חֲמִשָּׁה מַלְכִּין קַיְימִין בִּבְהִילוּ). Before four, they cannot stand (לְקַמֵּי אַרְבַּע לָא יַכְלִין לְמֵיקָם).

Four kings went forth to meet four (אַרְבַּע מַלְכִּין נָפְקִין לְקַדְמוּת אַרְבַּע). On them were hanging like grapes (בְּהוֹן תַּלְיָין כַּעֲנָבִין), bound together in the inclusion (בְּאִתְכְּלָא צְרִירָן). Within them seven run (בְּהוּ שִׁבְעָה רְהִיטִין). Witnesses testified testimony (סָהֲדִין סָהֲדוּתָא), but did not stand in their places (וְלָא קַיְימִין בְּדוּכְתַּיְיהוּ). A tree of fragrance sat within (אִילָנָא דְּמִבְסָם יָתִיב בְּגוֹ). In its branches birds seized and nested (בַּעֲנָפוֹי אֲחִידָן וּמְקַנְנָן צִפּוֹרִין). Beneath it beasts shadowed (תְּחוֹתוֹי תַּטְלֵל חֵיוָתָא), which ruled in that tree (דִּשְׁלִיטָא בְּהַהוּא אִילָנָא), in two roads (בִּתְרֵי כְּבִישִׁין), to go (לְמֵהַךְ) among seven Friends circling it (בְּשִׁבְעָה סַמְכִין סָחֲרָנֵיהּ). In four beasts (בְּאַרְבַּע חֵיוָון), rolling in four directions (מִתְגַּלְגְּלִין בְּאַרְבַּע סִטְרִין).

A serpent runs in seventy leaps (חִוְיָא דְּרָהִיט בְּשִׁעִין דִּלּוּגִין). He leaps on mountains (דָּלִיג עַל טוּרִין). He skips on hills (מְקַפֵּץ עַל גִּבְעָתָא). As it is written: Leaping on the mountains, skipping on the hills (דִּכְתִּיב: מְדַלֵּג עַל הֶהָרִים מְקַפֵּץ עַל הַגְּבָעוֹת) (Song of Songs 2). His tail is in his mouth (זְנָבֵיהּ בְּפוּמֵיהּ), with a change (בְּשִׁנוֹי), pierced on two sides (נָקִיב בִּתְרֵין גִּיסִין). When he takes a path (כַּד נָטִיל גִּיסְטְרָא), it becomes three spirits (אִתְעָבִיד לִתְלַת רוּחִין). It is written: And Enoch walked with the Elohim (כְּתִיב: וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים) (Bereshit 5). And it is written: Train up a youth according to his way (וּכְתִיב: חֲנוֹךְ לַנַּעַר עַל פִּי דַּרְכּוֹ) (Proverbs 22). For the youth known (לַנַּעַר הַיָּדוּעַ). With Elohim, and not with Hashem (אֶת הָאֱלֹהִים, וְלָא אֶת יְיָ׳). “And he was not” — in this Name (וְאֵינֶנּוּ, בְּשֵׁם זֶה), for Elohim took him to be called by His Name (כִּי לָקַח אוֹתוֹ אֱלֹהִים לְהִקָּרֵא בִּשְׁמוֹ).

Three courts of judgment (תְּלַת בָּתֵּי דִּינִין). Four they are (אַרְבַּע אִינּוּן). Four courts of judgment above (אַרְבַּע בָּתֵּי דִּינִין דִּלְעֵילָּא). Four below (אַרְבַּע לְתַתָּא). As it is written: You shall not commit unrighteousness in judgment, in measure, in weight, or in capacity (דִּכְתִּיב: לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט בַּמִּדָּה בַּמִּשְׁקָל וּבַמְּשׂוּרָה) (Leviticus 19). A harsh judgment (דִּינָא קַשְׁיָא). A judgment not harsh (דִּינָא דְּלָא קַשְׁיָא). A judgment in balance (דִּינָא בְּשִׁקּוּלָא). A judgment not in balance (דִּינָא דְּלָא בְּשִׁקּוּלָא). A soft judgment (דִּינָא רַפְיָא). A judgment even neither this nor that (דִּינָא דְּאֲפִילּוּ לָא הַאי וְלָא הַאי). And it was when man began to multiply upon the face of the earth (וַיְהִי כִּי הֵחֵל הָאָדָם לָרֹב עַל פְּנֵי הָאֲדָמָה) (Bereshit 6). “When man began to multiply” — that is what is written: “beshagam,” etc. (הֵחֵל הָאָדָם לָרֹב, הַיְינוּ דִּכְתִּיב בְּשַׁגַּם וְגוֹ׳).

The Supernal Adam (הָאָדָם דִּלְעֵילָּא). And it is written: upon the face of the earth (וּכְתִיב עַל פְּנֵי הָאֲדָמָה). And Moshe did not know that the skin of his face shone (וּמֹשֶׁה לָא יָדַע כִּי קָרַן עוֹר פָּנָיו) (Exodus 34). That is what is written: coats of skin (הַיְינוּ דִּכְתִּיב: כָּתְנוֹת עוֹר) (Bereshit 3). “Shone” — as it is written: And Shmuel took the horn of oil (קָרַן, דִּכְתִיב: וַיִּקַּח שְׁמוּאֵל אֶת קֶרֶן הַשֶּׁמֶן) (I Samuel 16). There is no anointing except with a horn (לֵית מְשִׁיחָא אֶלָּא בְּקֶרֶן). As it is written: And in Your Name our horn shall be exalted (וּבְשִׁמְךָ תָּרוּם קַרְנֵנוּ) (Psalms 89). As it is written: There I will cause the horn of David to spring forth (שָׁם אַצְמִיחַ קֶרֶן לְדָוִד) (Psalms 132). This is the wealth of the King (הַיְינוּ עֲשִׂירָאָה דְּמַלְכָּא). And it comes from the Yovel, which is Imma (וְאַתְיָא מִן יוֹבְלָא דְּהִיא אִמָּא). As it is written: And it shall be when they make a long blast with the horn of the Yovel (דִּכְתִּיב: וְהָיָה בִּמְשׁוֹךְ בְּקֶרֶן הַיּוֹבֵל) (Joshua 6). The horn in the Yovel was crowned with the wealth of Imma (קֶרֶן בְּיוֹבְלָא אִתְעַטָּר עֲשִׂירָאָה בְּאִמָּא). The horn, that takes horn and spirit (קֶרֶן, דְּנָטִיל קֶרֶן וְרוּחַ), to return spirit to him (לְאָתָבָא רוּחֵיהּ לֵיהּ).