Daf 208b (דַּף ר״ח ע״ב)

And this is the secret: the fingernails behind the fingers (וְרָזָא דָּא, טוּפְרֵי דַּאֲחוֹרֵי אֶצְבְּעָאן). And the fingers themselves are inward (וְאֶצְבְּעָאן לְחוֹדַיְיהוּ לְגוֹ). The fingernails behind the fingers (טוּפְרֵי דַּאֲחוֹרֵי אֶצְבְּעָאן), these are the outer faces (אִינּוּן אַנְפִּין אַחֲרָנִין), that require illumination from within that lamp (דְּאִצְטְרִיכוּ לְאַנְהָרָא מִגּוֹ הַהוּא שְׁרָגָא), and they are faces called the Achorayim [back aspects] (וְאִינּוּן אַנְפִּין דְּאִקְרוּן אֲחוֹרַיִים). The fingers inward, without nails (אֶצְבְּעָאן לְגוֹ בְּלָא טוּפְרִין), these are the inner faces that are concealed (אִלֵּין אִינּוּן אַנְפִּין פְּנִימָאִין אִתְכַּסְיָין). And this is the secret (וְרָזָא דָּא): “And you shall see My back” (וְרָאִיתָ אֶת אֲחוֹרָי) (Exodus 33).

These back parts are the fingers behind with their nails (אִלֵּין אֲחוֹרֵי, אֶצְבְּעָאן, לַאֲחוֹרָא בְּטוּפְרֵיהוֹן). “But My face shall not be seen” (וּפָנַי לֹא יֵרָאוּ), these are the inner fingers (אִלֵּין אֶצְבְּעָאן לְגוֹ), without nails (בְּלָא טוּפְרִין), which are the inner faces (דְּאִינּוּן אַנְפִּין פְּנִימָאִין). And when we bless upon the lamp (וְכַד מְבָרְכֵינָן עַל שְׁרָגָא), we must show the backs of the fingers with the nails (בָּעֵי לְאַחֲזָאָה אֲחוֹרֵי אֶצְבְּעָאן בְּטוּפְרִין), to receive illumination from within that lamp (לְאִתְנָהֲרָא מִגּוֹ הַהוּא שְׁרָגָא). But the inner parts of the fingers (וּפְנִימָאֵי דְּאֶצְבְּעָאן), they did not need to shine, (Some say: to show (לָא אִצְטְרִיכוּ לְאַכְפַּיָּא (נ״א לְאַחֲזָאָה) for illumination from this lamp (לוֹן לְאִתְנָהֲרָא מִגּוֹ הַהוּא שְׁרָגָא), because they do not shine except from the supernal lamp above, above (דְּהָא אִינּוּן לָא נַהֲרִין, אֶלָּא מִגּוֹ שְׁרָגָא עִלָּאָה דִּלְעֵילָּא לְעֵילָּא), which is hidden and concealed and not revealed at all (דְּאִיהִי טְמִירָא וּגְנִיזָא דְּלָא אִתְגַּלְיָיא כְּלַל). And they do not shine from the revealed lamp at all (וְאִינּוּן לָא נַהֲרִין מִגּוֹ שְׁרָגָא דְּאִתְגַּלְיָא כְּלַל); therefore, we must show the backs of the fingers with the nails (בְּגִין כַּךְ בָּעֵי לְאַחֲזָאָה אֲחוֹרֵי אֶצְבְּעָאן בְּטוּפְרִין).

But the inner sides of the fingers (וּפְנִימָאֵי דְּאֶצְבְּעָאן), must not be shown before this lamp (לָא בָּעֵי לְאַחֲזָאָה קַמֵּי הַאי שְׁרָגָא). They are hidden (טְמִירִין אִינּוּן), and through hiddenness they shine (וּבִטְמִירוּ אִתְנָהֲרִין). They are inner (פְּנִימָאִין אִינּוּן), and from inwardness they shine (וּמִפְּנִימָאָה אִתְנָהֲרָן). They are supernal (עִלָּאִין אִינּוּן), and from above they shine (וּמְעִלָּאָה אִתְנָהֲרָן). Fortunate are Yisrael (זַכָּאִין אִינּוּן יִשְׂרָאֵל), in this world and in the World to Come (בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי). And one must go out with spices (וּבָעֵי לְאָרְחָא בְּבוּסְמִין), when Shabbat departs (כַּד נָפִיק שַׁבְּתָא), because that spirit departs (עַל דְּאִסְתַּלָּק הַהוּא רוּחָא), and the soul of the person remains bare (וְנַפְשָׁא דְּבַר נָשׁ אִשְׁתְּאָרַת בְּעַרְטוּלָא), Some say: it was changed into nakedness (ס״א אִשְׁתְּנִית בְּקַרְטוּפָא), due to that departure (בְּגִין הַהוּא סְלִיקוּ), since the spirit departed from him (דְּאִסְתַּלָּק רוּחָא מִנֵּיהּ), and this has already been established (וְהָא אוּקְמוּהָ). It is written (Bereshit 27): “And he smelled the fragrance of his garments and he blessed him…” (כְּתִיב וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וְגוֹ׳). This verse has been established and explained (הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר), but come and see (אֲבָל תָּא חֲזֵי): fragrance is the sustenance of the soul (רֵיחָא אִיהוּ קִיוּמָא דְּנַפְשָׁא), for it is something that enters the soul and not the body (בְּגִין דְּאִיהוּ מִלָּה דְּאָעִיל לְנַפְשָׁא, וְלָא לְגוּפָא). Come and see (תָּא חֲזֵי): it is written, “And he smelled the fragrance of his garments” (כְּתִיב וַיָּרַח אֶת רֵיחַ בְּגָדָיו), this has already been established (הָא אוּקְמוּהָ): they are the garments of the first man (אִינּוּן לְבוּשֵׁי דְּאָדָם קַדְמָאָה הֲווֹ), which Kudsha Berikh Hu gave to clothe him (דְּיָהַב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַלְבָּשָׁא לוֹן). Because when Adam sinned (בְּגִין דְּהָא כַּד חָב אָדָם), that precious garment was removed from him (אִתְעָדֵי מִנִּיהּ הַהוּא לְבוּשָׁא יַקִּירָא), the one he had worn originally (דְּאִתְלָבַּשׁ בֵּיהּ בְּקַדְמִיתָא), when he entered the Garden of Eden (כַּד אָעִיל לֵיהּ בְּגִנְתָּא דְּעֵדֶן). And after he sinned (וּלְבָתַר דְּחַב), he was clothed with another garment (אַלְבִּישׁ לֵיהּ בִּלְבוּשָׁא אַחֲרָא).

The original garment (לְבוּשָׁא קַדְמָאָה), with which Adam was clothed in the Garden of Eden (דְּאִתְלָבַּשׁ בֵּיהּ אָדָם בְּגִנְתָּא דְּעֵדֶן), was from among those chariots (אִיהוּ הֲוָה מֵאִינּוּן רְתִיכִין), which are called the Achorayim [back aspects] (דְּאִקְרוּן אֲחוֹרַיִים), and those garments are called garments of the fingernail (וְאִינּוּן לְבוּשִׁין דְּאִקְרוּן לְבוּשֵׁי טוּפְרָא). And when he was in the Garden of Eden (וְכַד הֲוָה בְּגִנְתָּא דְּעֵדֶן), all those chariots (כָּל אִינּוּן רְתִיכִין), and all those holy channels (וְכָל אִינּוּן מַשִׁרְיָין קַדִּישִׁין), all surrounded Adam (כֻּלְּהוּ סָחֲרִין לֵיהּ לְאָדָם), and he was protected from everything (וְאִתְנְטִיר מִכֹּלָּא), and no evil thing could approach him (וְלָא הֲוָה יָכִיל מִלָּה בִּישָׁא לְאִתְקָרְבָא בַּהֲדֵיהּ).

Once he sinned (כֵּיוָן דְּחַב), and those garments were removed from him (וְאִתְעַדוּ מִנֵּיהּ אִינּוּן לְבוּשִׁין), Some say: and he was clothed in garments of weekday, of the nations… (ס״א וְאִתְלַבֵּשׁ בִּלְבוּשִׁין דְּחוֹל מְאֻמִּין כו׳), he became afraid of evil things and evil spirits (דָּחִיל מִמִּלִּין בִּישִׁין וְרוּחִין בִּישִׁין), and those holy channels departed from him (וְאִסְתָּלָּקוּ מִנֵּיהּ אִינּוּן מַשִׁרְיָין קַדִּישִׁין), and they did not remain in him (וְלָא אִשְׁתָּאֲרוּ בֵּיהּ), except for the tips of the fingernails (אֶלָּא אִינּוּן רָאשֵׁי טוּפְרֵי דְּאֶצְבְּעָאן), which surround the nails (דְּסַחֲרִין לוֹן לְטוּפְרִין), a surrounding of another kind of filth (סָחְרָנוּ דְּזוּהֲמָא אַחֲרָא).

And therefore, a person should not grow long those nails of filth (וּבְגִין כַּךְ, לָא לִיבְעֵי לֵיהּ לְבַר נָשׁ לְרַבָּאָה אִינּוּן טוּפְרִין דְּזוּהֲמָא), for as they grow (דְּהָא כְּמָה דְּאַסְגִּיאוּ), so too his impurity grows upon him (הָכִי נָמֵי אַסְגֵּי עֲלֵיהּ קִסְטוּרָא), and he should worry every day (וְיִדְאַג בְכָל יוֹמָא), and should trim them (וּבָעֵי לְסַפְּרָא לוֹן), and not cast them away (וְלָא יִרְמֵי לוֹן), so that he does not bring shame upon that place (דְּלָא יַעְבִיד קְלָנָא בְּהַהוּא אֲתָר), through which a person can become purified (דְּיָכִיל הַהוּא בַּר נָשׁ לְאַתְּזְקָא). And all of this corresponds to a supernal pattern (וְכֹלָּא כְּגַוְונָא עִלָּאָה).

For all Achorayim [back aspects] are surrounded by Sitra achra (דְּהָא לְכֻלְּהוּ אֲחוֹרַיִים, סַחֲרָא סִטְרָא אַחֲרָא), and are not fitting in the place of the world (וְלָא אִצְטְרִיךְ לֵיהּ בַּאֲתָר דְּעָלְמָא). Afterwards, garments were made for Adam (לְבָתַר עֲבַד לֵיהּ לְאָדָם), from the leaves of the trees of the Garden of Eden on earth (לְבוּשִׁין אַחֲרָנִין, מִטַּרְפֵּי אִילָנִין דְּגִּנְתָּא דְּעֵדֶן דְּאַרְעָא). For originally those garments were from the Achorayim [back aspects] of the supernal Garden (דְּהָא בְּקַדְמִיתָא הֲווֹ אִינּוּן לְבוּשִׁין, מֵאִינּוּן אֲחוֹרַיִים דְּגִנְתָּא דִּלְעֵילָּא), but now they are from the earthly Garden (וְהַשְׁתָּא מִגִּנְתָּא דְּאַרְעָא), and come forth from the Garden (וְנַפְקֵי מִגִּנְתָּא). And these garments give off fragrance and the scent of the Garden (וְאִינּוּן לְבוּשִׁין הֲווֹ סַלְּקִין רֵיחִין וּבוּסְמִין דְּגִּנְתָּא), in which the soul finds calm and joy (דְּנַפְשָׁא מִתְיַישְּׁבָא בְּהוּ, וְחַדֵּי בְּהוּ). This is what is written: “And he smelled the fragrance of his garments and he blessed him” (הֲדָא הוּא דִכְתִיב: וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ) (Bereshit 27), for the soul and spirit of Yitzchak were soothed by that fragrance (דְּהָא אִתְיַישְׁבָא נַפְשֵׁיהּ וְרוּחֵיהּ דְּיִצְחָק בְּהַהוּא רֵיחָא). Because of this, when Shabbat departs (בְּגִין דָּא כַּד נָפַק שַׁבְּתָא), one must go out with spices (בָּעֵי לְאָרְחָא בְּבוּסְמִין), to soothe the soul with that fragrance (לְאִתְיַישְּׁבָא נַפְשֵׁיהּ בְּהַהוּא רֵיחָא), corresponding to that supernal holy fragrance that departed from her (עַל הַהוּא רֵיחָא עִלָּאָה קַדִּישָׁא דְּאִסְתַּלָּק מִינָּהּ). And that superior fragrance of spices is the myrtle (וְהַהוּא רֵיחָא מְעַלְּיָא דְּבוּסְמִין אִיהוּ הֲדַס). For the sustaining force of the holy realm from which the souls emerge is myrtle (דְּהָא קִיוּמָא דַּאֲתָר קַדִּישָׁא דְּנִשְׁמָתִין נָפְקִין מִנֵּיהּ, הֲדַס אִיהוּ). And this is the sustenance of the soul (וְדָא אִיהוּ קִיוּמָא דְּנַפְשָׁא), like the supernal model (כְּגַוְונָא דִּלְעֵילָּא), to be sustained from that nakedness which remained (לְאִתְקַיְּימָא מֵהַהוּא עִרְטוּלָא דְּאִשְׁתְּאָרַת). When Shabbat departs (כַּד נָפַק שַׁבְּתָא), a person is clothed (אִתְלָבָּשׁ אָדָם), in those garments of the earthly Garden of Eden (בְּאִינּוּן לְבוּשִׁין דְּגִּנְתָּא דְּעֵדֶן דְּאַרְעָא), which emit fragrance and scent (דְּסַלְּקִין רֵיחִין וּבוּסְמִין), to sustain his soul (לְקַיְּימָא נַפְשֵׁיהּ), after the holy supernal precious spirit has departed from him (עַל הַהוּא רוּחָא קַדִּישָׁא עִלָּאָה יַקִּירָא דְּאִסְתַּלָּק מִנֵּיהּ). And myrtle is certainly the sustenance of the soul (וַהֲדַס אִיהוּ קִיוּמָא דְּנַפְשָׁא וַדַּאי), like the supernal model (כְּגַוְונָא עִלָּאָה), through which the soul’s sustenance is maintained (דְּאִתְקַיְּימָא קִיוּמָא דְּנַפְשָׁא).