Daf 10a (דַּף י׳ ע״א)

And all the firmaments, one above the other like the layers of an onion (וְכֻלְּהוּ רְקִיעִין, אִלֵּין עַל אִלֵּין כְּגִלְדֵּי בְּצָלִים), these below and these above (אִלֵּין לְתַתָּא, וְאִלֵּין לְעֵילָּא). And every single firmament trembles and shakes from the fear of their Master (וְכָל רְקִיעָא וּרְקִיעָא, אַזְלָא וְרַעֲשָׁא מֵאֵימָתָא דְּמָארֵיהוֹן).

Upon His word they are suspended, and upon His word they stand (עַל פּוּמֵיהּ נַטְלִין, וְעַל פּוּמֵיהּ קַיְימִין). And higher than them all is Kudsha Berikh Hu (וְעֵילָּא מְכֻּלְּהוּ קוּדְשָׁא בְּרִיךְ הוּא), who upholds all by His strength and might (דְּנָטִיל כֹּלָּא בְּחֵילֵיהּ וְתוּקְפֵּיהּ). In this same way, there are seven earths below (כְּגַוְונָא דָּא שִׁבְעָה אֲרָצוֹת לְתַתָּא), and all of them are inhabited — except for these above and these below (וְכֻלְּהוּ בְּיִשּׁוּבָא בַּר דְּאִלֵּין עִלָּאִין וְאִלֵּין תַּתָּאִין). And the Land of Yisrael is highest of all (וְאֶרֶץ יִשְׂרָאֵל עִלָּאָה מִכֹּלָּא), and Yerushalayim is highest of all habitation (וִירוּשָׁלַיִם עִלָּאָה מִכָּל יִשׁוּבָא). And the companions dwelling in the South (וְחַבְרָנָא יַתְבֵי דָּרוֹמָא), found in early books and in the Book of Adam (חָמוּ בְּסִפְרֵי קַדְמָאֵי וּבְסִפְרָא דְּאָדָם), that thus are all those lands divided (דְּהָכִי מְחַלֵּק כָּל אִינּוּן אֲרָצוֹת), and all are found below just like the firmaments above (דְּכֻלְּהוּ מִשְׁתַּכְּחֵי לְתַתָּא, כְּגַוְונָא דְּאִינּוּן רְקִיעִין דִּלְעֵילָּא): one above the other (אִלֵּין עַל אִלֵּין), and another above that (וְאִלֵּין עַל אִלֵּין), and between each land and land is a firmament separating them (וּבֵין כָּל אַרְעָא וְאַרְעָא, רָקִיעַ דְּמַפְרִשׁ בֵּין דָּא לְדָא).

And therefore all the lands are designated by distinct names (וְעַל דָּא כֻּלְּהוּ אֲרָצוֹת פְּרִישָׁן בִּשְׁמָהָן). And between them are Gan Eden and Gehinnom (וּבֵינַיְיהוּ גַּן עֵדֶן וְגֵיהִנָם). And among them are various creatures, differing from one another (וְאִית בֵּינַיְיהוּ בִּרְיָין מְשַׁנְיָין, אִלֵּין מִן אִלֵּין), in the same way as those above (כְּגַוְונָא דִּלְעֵילָּא): some with two faces (מִנְּהוֹן בִּתְרֵין אַנְפִּין), some with four (וּמִנְּהוֹן בְּד׳), and some with one (וּמִנְּהוֹן בְּא׳). And the appearance of these is not like those (וְחֵיזוּ דְּאִלֵּין לָאו כְּאִלֵּין). And if you should say: “But all the people of the world came from Adam…” (וְאִי תֵּימָא, הָא כָּל בְּנֵי עָלְמָא מֵאָדָם נַפְקוּ), it is not so (לָאו הָכִי דְּלָא). For did the first Adam descend to all the lands and give birth to children, and how many wives did he have? (וְכִי נָחִית אָדָם הָרִאשׁוֹן לְכֻלְּהוּ אֲרָצוֹת, וְאוֹלִיד בְּנִין, וְכַמָּה נָשִׁין הֲווֹ לֵיהּ).

Rather, Adam was found only in this upper world — the one called Tevel (אֶלָּא, אָדָם לָא אִשְׁתְּכַח אֶלָּא בְּהַאי עָלְמָא עִלָּאָה מְכֻּלְּהוּ, דְּאִקְרֵי תֵּבֵל), as we have said, as it is written: “He commanded to Tevel His land” (Proverbs 8) — Some say: she rejoices in the inhabited world, His earth (כִּדְאַמְרִינָן דִּכְתִּיב: (ס״א מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ) וַיְצַו לְתֵבֵל אַרְצוֹ). And this Tevel is bound to the supernal firmament (וְהַאי תֵּבֵל אֲחִידָא בִּרְקִיעַ דִּלְעֵילָּא), and united with the supernal Name (וְאִתְאֲחִידָא בִּשְׁמָא עִלָּאָה). This is what is written: “And He shall judge the Tevel in righteousness” (Psalms 9) (הֲדָא הוּא דִכְתִיב, וְהוּא יִשְׁפּוֹט תֵּבֵל בְּצֶדֶק). In righteousness, indeed (בְּצֶדֶק וַדַּאי). Therefore, the children of Adam are found in this upper land called Tevel (בְּגִין כָּךְ בְּנוֹי דְּאָדָם אִשְׁתְּכָחוּ בְּהַאי אַרְעָא עִלָּאָה דְּאִקְרֵי תֵּבֵל). And they are above all others, like the pattern above (וְאִינּוּן עִלָּאִין עַל כֹּלָּא, כְּגַוְונָא דִּלְעֵילָּא).

What is the reason? (מַאי טַעֲמָא). Just as above all the firmaments there is a supernal firmament (כְּמָה דִּלְעֵילָּא לְכֻלְּהוּ רְקִיעִין, אִית רָקִיעַ עִלָּאָה), above them all (מְכֻּלְּהוּ), and above it is found the Throne of Kudsha Berikh Hu (וּלְעֵילָּא אִשְׁתְּכַח כִּסֵּא דְּקוּדְשָׁא בְּרִיךְ הוּא), as you say: “As the appearance of sapphire stone, the likeness of a throne, and upon the likeness of the throne, a likeness as the appearance of a man above upon it” (Ezekiel 1) (כְּמָה דְאַתְּ אָמֵר: כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה). So too here, in this Tevel, is found the King over all (אוּף הָכָא בְּהַאי תֵּבֵל, אִשְׁתְּכַח מַלְכָּא דְּכֹלָּא). And who is He? Adam (וּמַאן אִיהוּ אָדָם), something not found in all the lower worlds (מַה דְּלָא אִשְׁתְּכַח בְּכֻלְּהוּ תַּתָּאִין). And those lower worlds — where do they come from? (וְאִינּוּן תַּתָּאִין מֵאָן אָתוּ).

Rather, from the incense-pan of the earth (אֶלָּא מִקִסְטוֹרָא דְּאַרְעָא). Some say: from the censer (נ״א: מִקְּטוֹרָא)., and the offshoots of the supernal firmament (וְסִיוּעָא דִּרְקִיעָא דִּלְעֵילָּא), come forth creatures differing from one another (נָפְקִין בִּרְיָין מְשַׁנְיָין אִלֵּין מִן אִלֵּין): some with garments (מִנְּהוֹן בִּלְבוּשִׁין), some with shells (מִנְּהוֹן בִּקְלִיפִין), like those worms found in the earth (כְּאִלֵּין תּוֹלָעִין דְּמִשְׁתַּכְּחֵי בְּאַרְעָא): some in red shells, some in black, some in white, and some in all colors (מִנְּהוֹן בִּקְלִיפִין סוּמָקִין, אוּכָמִין, חִוָּרִין, וּמִנְּהוֹן מִכָּל גַּוְונִין). So too, all these creatures are in this likeness (כַּךְ כָּל בִּרְיָין כְּגַוְונָא דָּא). And they do not persist beyond ten years (וְלָא אִשְׁתְּכָחוּ בְּקִיּוּמָא בַּר עֶשֶׂר שְׁנִין) — or a little more, Some say: slightly less (אוֹ יְתִיר, ס״א: מְעַט אוֹ פָּחוֹת מְעַט). And in the Book of Rav Hamnuna Sava, it is further explained (וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא, פָּרִישׁ יַתִּיר), that all habitation revolves in a circle like a sphere (דְּהָא כָּל יִשׁוּבָא מִתְגַּלְגְּלָא בְּעִגוּלָא כַּכַּדּוּר): these below and these above (אִלֵּין לְתַתָּא, וְאִלֵּין לְעֵילָּא). And all those creatures differ in appearance due to the change in atmosphere (וְכָל אִינּוּן בִּרְיָין מְשַׁנְיָין בְּחֶזְוַויְיהוּ מִשִׁנוּיָא דַּאֲוִירָא), according to each and every place (כְּפוּם כָּל אֲתַר וַאֲתַר), yet they endure in their existence like other human beings (וְקַיְימִין בְּקִיּוּמַיְיהוּ כִּשְׁאָר בְּנֵי נָשָׁא).

And because of this, there is a place in habitation, when it is light for these, it is dark for those; for these it is day, and for those it is night (וְעַל דָּא אִית אֲתַר בְּיִשּׁוּבָא, כַּד נָהִיר לְאִלֵּין, חָשִׁיךְ לְאִלֵּין, לְאִלֵּין יְמָמָא, וּלְאִלֵּין לֵילְיָא). And there is a place where it is entirely day, and night is not found in it except at one small moment (וְאִית אֲתַר דְּכוּלֵיהּ יְמָמָא, וְלָא אִשְׁתְּכַח בֵּיהּ לֵילְיָא, בַּר בְּשַׁעֲתָא חֲדָא זְעֵירָא). And this is what is said in the early books and in the Book of Adam HaRishon (וְהַאי דְּאָמַר בְּסִפְרֵי קַדְמָאֵי, וּבְסִפְרָא דְּאָדָם הָרִאשׁוֹן הָכִי הוּא).

For so it is written: “I thank You, for I am fearfully and wondrously made; wonderful are Your works” (Psalms 139) (דְּהָכִי כְּתִיב, אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ), and it is written: “How manifold are Your works, Hashem” (Psalms 104) (וּכְתִיב, מַה רַבּוּ מַעֲשֶׂיךָ יי׳). And therefore, all is proper (וְעַל דָּא כֹּלָּא שַׁפִּיר). And this secret is given only to those who possess wisdom (וְרָזָא דָּא אִתְמְסַר לְמָארֵיהוֹן דְּחָכְמְתָא), and not to draw boundary divisions (וְלָא לִמְפָלְגֵי תְּחוּמִין), for it is a deep secret of the Orayta (בְּגִין דְּאִיהוּ רָזָא עֲמִיקָא דְּאוֹרַיְיתָא).

In this same way, it is in the sea (כְּגַוונָא דָּא אִית בְּיַמָּא), for there are many creatures within it, differing one from another (דְּאִית בֵּיהּ כַּמָה בִּרְיָין מְשַׁנְיָין דָּא מִן דָּא). This is what is written: “There is the sea, great and wide; there, creeping things without number, small and great beasts. There ships go, and the Leviathan…” (Psalms 104) (הֲדָא הוּא דִכְתִיב: זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת, שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן וְגוֹ'). And everything is dependent one upon the other (וְכֹלָּא תַּלְיָיא דָּא בְּדָא), and this is all bound one with the other (וּמִתְקַשְׁרָא דָּא בְּדָא), and all is in the likeness of what is above (וְכֹלָּא כְּגַוונָא דִּלְעֵילָּא). And in all the worlds, dominion is not given over all things to man (וּבְכֻלְּהוּ עָלְמִין לָא שַׁלְטָא בְּכֹלָּא בַּר אָדָם), but only Kudsha Berikh Hu rules over them (וְקוּדְשָׁא בְּרִיךְ הוּא עָלֵיהּ).

Rabbi Nehorai Sava sailed to the Great Sea (רִבִּי נְהוֹרָאי סָבָא פָּרִישׁ לְיַמָּא רַבָּא), and the sea was stirred (וְאִתְרְגִּישׁ יַמָּא), and all those who were in the boat perished (וְאִתְאֲבִידוּ כָּל אִינּוּן דַּהֲווֹ בְּאַרְבָּא), and a miracle occurred for him (וְאִתְרְחִישׁ לֵיהּ נִיסָא), and he descended along known paths within the heart of the sea (וְנָחַת בִּשְׁבִילִין יְדִיעָן בְּלִבָּא דְּיַמָּא), and he emerged beneath the sea to a certain habitation (וְנָפַק תְּחוֹת יַמָּא לְיִשׁוּבָא חֲדָא), and he saw from those creatures, all of them small (וְחָמָא מֵאִינּוּן בִּרְיָין, כֻּלְּהוּ זְעִירִין). And they were praying a prayer, but he did not understand what they were saying (וַהֲווּ מְצַלֵּי צְלוֹתָא, וְלָא יָדַע מַאי קָא אַמְרֵי). A miracle occurred for him, and he ascended (אִתְרְחִישׁ לֵיהּ נִיסָא, וְסָלִיק).

He said: Fortunate are the Righteous who labor in the Orayta (אָמַר: זַכָּאִין אִינּוּן צַדִּיקַיָּיא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and who know the hidden secrets of the supernal secrets (וְיַדְעִין סְתִימִין דְּרָזֵי עִלָּאֵי). Woe to those who dispute their words and do not believe (וַוַי לְאִינּוּן דְּאַפְלִיגוּ עַל מִלֵיהוֹן וְלָא מְהֵימְנֵי).