Daf 19a (דַּף י״ט ע״א)

And if he is found fitting (וְאִי אִשְׁתְּכַח כַּדְקָא יֵאוֹת), they place upon him the weight of holiness (יָהֲבִין עָלֵיהּ חוּמְרָא דְּמַקְדְּשָׁא). But if not, he shall not ascend to the service (וְאִי לָא, לָא סָלִיק לְפוּלְחָנָא). This is what is written (Deuteronomy 33): “And of Levi he said: Your Tumim and Your Urim belong to Your pious one” (הֲדָא הוּא דִכְתִיב, וּלְלֵוִי אָמַר תּוּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ).

Why did Aharon merit the Urim and Tumim, and to serve in the service? (מִפְּנִי מַה זָכָה אַהֲרֹן לְאוּרִים וּלְתוּמִים, וּלְמִפְלַח פּוּלְחָנָא). You must say, “Whom You tested…” (Deuteronomy 33) (הֱוֵי אוֹמֵר אֲשֶׁר נִסִּיתוֹ וְגוֹ'). “The one who said to his father and his mother, ‘I have not seen him…’” (Deuteronomy 33) (הָאוֹמֵר לְאָבִיו וּלְאִמּוֹ לא רְאִיתִיו וְגוֹ').

And once they are found within these levels (וְכֵיוָן דְּאִשְׁתְּכָחוּ בְּאִלֵּין דַּרְגִּין), then “They shall teach Your judgments to Jacob…” (Deuteronomy 33) (כְּדֵין יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְגוֹ'), “They shall place incense…” (Deuteronomy 33) (יָשִׂימוּ קְטוֹרָה וְגוֹ'), to quiet the wrath (לְשַׁכְּכָא רוּגְזָא), and to summon peace (וּלְזַמְנָא שְׁלָמָא). “And the whole upon Your altar” (Deuteronomy 33) (וְכָלִיל עַל מִזְבְּחֶךָ), so that all may be sweetened (בְּגִין דְּיִתְבַּסְּמוּן כֹּלָּא), and blessings will be found in all the worlds (וְיִשְׁתַּכְּחוּן בִּרְכָאן בְּכֻלְּהוּ עָלְמִין). Then it is written: “Bless, Hashem, his substance…” (Deuteronomy 33) (כְּדֵין בָּרֵךְ יְיָ' חֵילוֹ וגוֹ').

“If the whole congregation of Yisrael shall err and a matter is hidden…” (Leviticus 4) (וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ וְנֶעְלַּם וְגוֹ'). Rabbi Shimon opened (אָמַר רִבִּי שִׁמְעוֹן פָּתַח), “Complacent women, arise, hear My voice…” (Isaiah 32) (נָשִׁים שַׁאֲנַנּוֹת קוֹמְנָה שְׁמַעְנָה קוֹלִי וְגוֹ'). How much a man must look at the glory of his Master (כַּמָּה אִית לֵיהּ לְבַּר נָשׁ, לְאִסְתַּכְּלָא בִּיקָרָא דְּמָארֵיהּ), so that a complete creation may be found before Kudsha Berikh Hu (בְּגִין דְּיִשְׁתְּכַח בִּרְיָה שְׁלִים קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא). For when Kudsha Berikh Hu created man, He created him complete (דְּכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא לְבַּר נָשׁ בָּרָא לֵיהּ שְׁלִים), as it is written: “Which the Elohim made man upright…” (Ecclesiastes 7) (כְּמָה דְּאִתְּמַר, אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר וְגוֹ'). “Man” refers to male and female (אֶת הָאָדָם דְּכַר וְנוּקְבָּא). And the female was included within the male (וְנוּקְבָּא אִתְכְּלִילַת בִּדְכוּרָא), and then it is written “upright” (וּכְדֵין יָשָׁר כְּתִיב). Afterwards, “But they sought many devices” (Ecclesiastes 7) (לְבָתַר וְהֵמָה בִקְשׁוּ חֶשְׁבּוֹנוֹת רַבִּים).

Come and see (תָּא חֲזִי), from the female of the great supernal Tehom (מִנוּקְבָּא דִּתְהוֹמָא רַבָּא עִלָּאָה), there was found one female spirit (אִשְׁתְּכַחַת חַד נוּקְבָּא), the spirit of all spirits (רוּחַתָא דְּכָל רוּחִין), and we have established that her name is Lilith (וְהָא אוֹקִימְנָא לִילִית שְׁמָהּ). And she was found at first beside Adam (וְהִיא אִשְׁתְּכַחַת בְּקַדְמִיתָא לְגַבֵּי אָדָם). And at the time when Adam was created (וּבְשַׁעֲתָא דְּאִתְבְּרֵי אָדָם), and his body was completed (וְאִשְׁתְּלִים גּוּפֵיהּ), there gathered upon that body a thousand spirits from the left side (אִזְדְּמָנוּ עַל הַהוּא גּוּפָא אֶלֶף רוּחִין מִסִּטְרָא דִּשְׂמָאלָא).

This one desired to enter into him (דָּא בְּדָא לְאַעֲלָא בֵּיהּ), and that one desired to enter into him (וְדָא בָּעָא לְאַעֲלָא בֵּיהּ), but they were not able (וְלָא הֲווֹ יַכְלֵי), until Kudsha Berikh Hu rebuked them (עַד דְּגָעַר בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא). And Adam was lying, a body without spirit (וְאָדָם הֲוָה שָׁכִיב גּוּפָא בְּלָא רוּחָא), and his appearance was greenish (וְחֵיזוּ דִּילֵיהּ יְרוֹקָא הֲוָה), and all those spirits were circling upon him (וְכָל אִינּוּן רוּחִין סָחֲרָן עָלֵיהּ). At that moment one cloud descended (בְּהַהִיא שַׁעֲתָא נָחִית עֲנָנָא חַד), and it pushed away, and cast out, all those spirits (ודָחָא [וזריק] לְכָל אִינּוּן רוּחִין). And at that time it is written (Bereshit 1): “And Elohim said: Let the earth bring forth a living soul” (וּבְשַׁעֲתָא דָּא כְּתִיב, וַיֹאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה). And we have established (וְהָא אוֹקִימְנָא), that the female was impregnated from the male (דְּנוּקְבָּא אִתְעַבְּרַת מִן דְּכוּרָא), from that Nefesh of Adam (מִן הַהוּא נֶפֶשׁ דְּאָדָם), and she brought forth that spirit (וְהִיא אַפִּיקַת הַהוּא רוּחָא), to blow it into Adam (לְנָשְׁבָא בֵּיהּ בָּאָדָם), complete from the two sides as was fitting (כָּלִיל מִתְּרֵין סִטְרִין כַּדְקָא חֲזִי).

This is what is written (Bereshit 2): “And He blew into his nostrils the breath of life, and the man became a living soul” (הֲדָא הוּא דִכְתִיב, וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה). To a living soul indeed (לְנֶפֶשׁ חַיָּה מַמָּשׁ). And whoever is troubled in this matter (וּמַאן דְּאִסְתָּפַּק בְּהַאי), it is because he does not know (בְּגִין דְּלָא יָדַע), whether this Chayah is the lower Chayah (אִי חַיָּה זוֹ הִיא חַיָּה תַּתָּאָה), or the Chayah whose name is Yisrael (אוֹ חַיָּה דִּשְׁמָהּ יִשְׂרָאֵל), or from the male or from the female (אוֹ מִדְּכוּרָא אוֹ מִנוּקְבָּא). But it is not written “to the living soul” (אֲבָל לָא כְּתִיב לְנֶפֶשׁ הַחַיָּה), but rather “to a living soul” in general (אֶלָּא לְנֶפֶשׁ חַיָּה סְתָם), which implies all (דְּמַשְׁמַע כֹּלָּא). And when Adam arose (וְכַד קָם אָדָם), his female was fixed within his side (הֲוַות נוּקְבָתֵיהּ תְּקוּעָה בְּסִטְרוֹי). And that holy Neshama within him (וְהַהִיא נִשְׁמְתָא קַדִּישָׁא דְּבֵיהּ) would increase to this side and to that side (הֲוָה אַסְגֵּי לְהַאי סִטְרָא, וּלְהַאי סִטְרָא), and it grew toward this and toward that (וְסַגֵי לְהַאי וּלְהַאי), because so it was included (בְּגִין דְּהָכִי אִתְכְּלִילַת). Afterwards Kudsha Berikh Hu cut Adam (לְבָתַר נָסַר קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם), and prepared his female (וְתָקִין לְנוּקְבֵיהּ). This is what is written (Bereshit 2): “And Hashem Elohim built the rib…” (הֲדָא הוּא דִכְתִיב וַיִּבֶן יְיָ' אֱלֹהִים אֶת הַצֵּלָע וְגוֹ'). “The side” (אֶת הַצֵּלָע), we have established, is as you say (הָא אוֹקִימְנָא כְּמָה דְאַתְּ אָמֵר), “And for the side of the Mishkan” (שמות כו וּלְצֶלַע הַמִּשְׁכָּן). “And He brought her to Adam” (וַיְבִיאֶהָ אֶל הָאָדָם), in her adornment as a bride to the canopy (בְּתִקּוּנָהָא כְּכַלָּה לַחוּפָּה).

When Lilith saw this (כֵּיון דְּחָמַת לִילִית דָּא), she fled (עַרְקַת), and she is in the great cities of the sea (וְהִיא בִּכְרַכֵי יַמָּא), and until now she is prepared to harm the sons of man (וְעַד כְּעַן הִיא זְמִינָא לְאַבְאָשָׁא בְּנֵי עָלְמָא). And when Kudsha Berikh Hu is destined to destroy wicked Rome (וְכַד זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְחַרְבָּא רוֹמִי רְשִׁיעָתָא), to bring destruction to the worlds (וּלְמֶהֱוֵי חוֹרְבָּן לְעָלְמִין), He will elevate this Lilith (יְסַלֵּק לְהַאי לִילִית), and grant her this destruction (וְיִשְׁרֵי לָהּ לְהַאי חוּרְבָּא), because she is the destruction of the world (בְּגִין דְּהִיא חוֹרְבְּנָא דְּעָלְמָא). This is what is written (Isaiah 35): “There Lilith shall rest and find a place of rest” (הֲדָא הוּא דִכְתִיב אַךְ שָׁם הִרְגִּיעָה לִילִית וּמָצְאָה לָהּ מָנוֹחַ).

And in the ancient books they said (וּבְסִפְרֵי קַדְמָאֵי אַמְרֵי), that she fled from Adam from the beginning (דְּאִיהִי עַרְקַת מִן אָדָם מִקַּדְמַת דְּנָא). But we have not learned thus (וַאֲנָן לָא תָּנֵינָן הָכֵי), because this female was found with him (בְּגִין דְּהָא נוּקְבָּא דָּא אִשְׁתְּכָּחַת עִמֵּיהּ). But until this Nefesh arose with Adam as was fitting (אֲבָל עַד לָא קַמָת הַאי נֶפֶשׁ עִמֵּיהּ דְּאָדָם כְּדְקָא יֵאוֹת), she would couple with him (הֲוַת מִזְדַּוְוגָא עִמֵּיהּ). But when this one was prepared with him properly (וְכַד הַאי אִתְתַּקְּנַת עִמֵּיהּ כְּדְקָא יֵאוֹת), she fled to the sea (עַרְקַת הִיא לְיַמָא), and she is prepared to harm the sons of man (וּזְמִינָא לְאַבְאָשָׁא בְּנִי עָלְמָא).

The remedy for this (אַסְוָותָא לְהַאי), at the time when a man couples with his wife (בְּהַהִיא שַׁעֲתָא דְּאִזְדָּוַּוג בַּר נָשׁ בְּאִתְּתֵיהּ), he should direct his heart in the holiness of his Master (יְכַוִּון לִבֵּיהּ בִּקְדוּשָּׁה דְּמָארֵי), and say thus (וְלֵימָא הָכֵי): “Wrapped in the covering you are summoned (עֲטִיפָא בְּקִטְפָא אִזְדַּמְּנַת), remain, remain (שָׁארֵי שָׁארֵי), do not enter and do not go forth (לָא תִּעוֹל וְלָא תִּנְפּוֹק), not yours and not for your sake (לָא דִּידָךְ וְלָא בְּעַדְבָךְ). Again, again (תוּב תּוּב), the sea is stirred (יַמָּא אִתְרְגִישָׁא), its waves call to you (גַּלְגַּלּוֹי לִיךְ קָרָאן). In the holy portion I hold fast (בְּחוּלָקָא קַדִּישָׁא אֲחִידְנָא), in the holiness of the King I am wrapped” (בִּקְדוּשָּׁה דְּמַלְכָּא אִתְעָטַּפְנָא). And to cover him, his head and his wife’s, for one hour (וּלְחַפְיָא לֵיהּ לְרֵישֵׁיהּ וּלְאִתְּתֵיהּ עַד שַׁעֲתָא חֲדָא), and so at all times (וְכֵן בְּכָל זִמְנָא), until three days for conception (עַד ג' יוֹמִין לַקְּלִיטָה), for every union that does not take hold within three days (דְּכָל הַרְכָּבָה דְּלָא קוֹלֶטֶת לְג' יוֹמִין), afterwards it no longer takes hold (תוּב לֵיתָא קוֹלֶטֶת).

And in the book of the subjugation of Ashmedai to King Solomon it is said (וּבְסִפְרָא דְּאָנַח אַשְׁמְדָאי לִשְׁלֹמֹה מַלְכָּא אָמַר), thirty days (תְּלָתִין יוֹמִין). And it is said that after the act is completed (וְאָמַר דִּלְבָתַר דְּסִיֵּים עוֹבָדָא), one should pour clear waters, circling the bed (לִישְׁדֵי מַיִין צְלִילָן סוֹחֲרָנֵיהּ לְעַרְסֵיהּ). And that is the protection of all (וּנְטוּרָא דְּכֹלָּא). Whoever nurses a child (מַאן דְּיַנְקָא לְרַבְיָּא), she should not couple with her husband (לָא תִּזְדַּוִּוג לְבַר נָשׁ), except at the time the child sleeps (אֶלָּא בְּשַׁעֲתָא דְּרַבְיָא נָאִים). And afterwards she should not nurse him (וּלְבָתַר לָא תָּנִיק לֵיהּ), until one hour passes (עַד שַׁעֲתָא חֲדָא), like two or one mil (כִּתְרֵין מִילִּין, אוֹ חַד מִיל), if she cannot, because of the pain of the child (אִי לָא יַכְלָא בְּגִין צַעֲרָא דְּרַבְיָא), at the time that he cries (בְּזִמְנָא דְּאִיהוּ בָּכֵי). And with this she need not fear her forever (וּבְדָא לָא מִסְתָּפֵי מִנָּהּ לְעָלְמִין).

Blessed are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), for Kudsha Berikh Hu teaches them deep secrets of above and below (דְּקוּדְשָׁא בְּרִיךְ הוּא אוֹלִיף לוֹן רָזִין עֲמִיקִין דִּלְעֵילָּא וְתַתָּא), and all for the sake of Orayta (וְכֹלָּא בְּגִין אוֹרַיְיתָא). For Orayta, whoever labors in her (דְּהָא אוֹרַיְיתָא, מַאן דְּיִשְׁתָּדַּל בָּהּ), is crowned with crowns of the holy Name (מִתְעַטָּר בְּעִטְרִין דִּשְׁמָא קַדִּישָׁא), for Orayta is the holy Name itself (דְּהָא אוֹרַיְיתָא שְׁמָא קַדִּישָׁא הוּא). And whoever labors in her (וּמַאן דְּיִשְׁתָּדַּל בָּהּ), is inscribed and crowned with the holy Name (אִתְרְשִׁים וְאִתְעַטָּר בִּשְׁמָא קַדִּישָׁא), and then he knows hidden paths and deep secrets of above and below (וּכְדֵין יָדַע אָרְחִין סְתִימִין, וְרָזִין עֲמִיקִין דִּלְעֵילָּא וְתַתָּא), and he shall never fear, forever (וְלָא מִסְתָּפֵי לְעָלְמִין).