Daf 48a (דַּף מ״ח ע״א)

“As the advantage of light over darkness” (כְּיִתְרוֹן הָאוֹר מִן הַחֹשֶׁךְ), the benefit of the light does not come, some say: is not seen (תּוֹעַלְתָּא דִּנְהוֹרָא לָא אַתְיָיא, נ״א: אִתְחֲזִיא), except from darkness (אֶלָּא מִן חֲשׁוֹכָא). And always, what is the rectification of white? (וְלְעוֹלָם תִּקּוּנָא דְּחִוָּורָא מַאי הִיא). Black (אוּכָמָא). If not for black, white would not be known (אִלְמָלֵא אוּכָמָא לָא אִשְׁתְּמוֹדַע חִוָּורָא). And because of black, white ascends and is honored (וּבְגִין אוּכָמָא, אִסְתָּלִיק חִוָּורָא וְאִתְיָקָר).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): A parable: to sweet through bitter (מָשָׁל לְמָתוֹק בְּמַר), for a man does not know the taste of sweet until he has tasted bitter (דְּלָא יָדַע אֱינָשׁ טַעֲמָא דִּמְתִיקָא, עַד דְּטָעִים מְרִירָא). Who makes this sweetness? (מַאן עָבִיד לְהַאי מְתִיקָא). You must say: this bitterness (הֶוִי אוֹמֵר הַאי מְרִירָא). And this is what is written: “Also this opposite that has Elohim made” (Ecclesiastes 7) (וְהַיְינוּ דִכְתִיב גַּם אֶת זֶה לְעוּמַּת זֶה עָשָׂה הָאֱלֹהִים). And it is written: “Better is it that you should hold fast to this, and also from that do not let your hand rest” (Ecclesiastes 7) (וּכְתִיב טוֹב אֲשֶׁר תֶּאֱחוֹז בָּזֶה וְגַם מִזֶּה אַל תָּנַּח יָדֶךָ).

It was taught (תָּאנָא): In several grades is man called (בְּכַמָּה דַּרְגִּין אִתְקְרֵי בַּר נָשׁ): Adam (אָדָם), Geber (גֶּבֶר), Enosh (אֱנוֹשׁ), Ish (אִישׁ). The greatest of them all is Adam (גָּדוֹל שֶׁבְּכֻלָּם אָדָם). Because it is written: “And Elohim created the Adam in His image” (Bereshit 1) (דִּכְתִיב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ). And it is written: “For in the image of Elohim He made the Adam” (Bereshit 9) (וּכְתִיב כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם). And it is not written: Geber, Enosh, or Ish (וְלָא כְּתִיב גֶּבֶר, אֱנוֹשׁ, אִישׁ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): If so, behold it is written: “Adam, when he brings from you a sacrifice to Hashem” (Leviticus 1) (אִי הָכִי, וְהָא כְּתִיב אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיְיָ). And not Geber, Enosh, or Ish (וְלֹא גֶּבֶר, אֱנוֹשׁ, אִישׁ). Who is required to bring an offering? (מַאן בָּעֵי לְמִקְרַב קָרְבְּנָא). He who is a sinner, and yet it is written Adam (מַאן דְּאִיהוּ חַטָּאָה, וּכְתִיב אָדָם).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): Come and see (תָּא חֲזֵי): The sustenance of the worlds above and below is the offering (קִיּוּמָא דְּעָלְמָא דְּעִלָּאִין וְתַתָּאִין, הוּא קָרְבְּנָא) — the rest of Kudsha Berikh Hu (נַיְיחָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And who is seen to bring before Him this rest? (וּמַאן אִתְחֲזֵי לְמִקְרַב קַמֵּיהּ הַאי נַיְיחָא).

You must say: this Adam, who is most precious of all (הֶוִי אוֹמֵר הַאי אָדָם, דְּיַקִּירָא מִכֹּלָּא). He said to him: If so, behold it is written: “Adam, when there is in the skin of his flesh…” (Leviticus 13) (אָמַר לֵיהּ אִי הָכִי, הָא כְּתִיב אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ וְגוֹ׳), “and the skin of his flesh has a plague of tzara‘at” (וְהָיָה בְעוֹר בְּשָׂרוֹ לְנֶגַע צָרָעַת). He said to him (אָמַר לֵיהּ): For this one Kudsha Berikh Hu desires to purify more than all (לְהַאי בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְדַכָּאָה יַתִּיר מִכֹּלָּא), for one who is in the supernal degree above all is not to remain thus (דְּמַאן דְּאִיהוּ בְּדַרְגָּא עִלָּאָה דְּכֻלְּהוּ, לָא לִיתִיב הָכֵי). And because of this it is written: “In the Adam, he shall be brought to the Kohen” (וּבְגִין כַּךְ כְּתִיב בָּאָדָם, וְהוּבָא אֶל הַכֹּהֵן). “And he shall come” is not written, but “and he shall be brought” (וּבָא לָא כְּתִיב, אֶלָּא וְהוּבָא), for everyone who sees him is obliged to bring him before the Kohen (דְּכָל מַאן דְּחָמֵי לֵיהּ, אִתְחַיָּיב בֵּיהּ לְאַקְרוֹבֵי קָמֵי כַּהֲנָא), for the holy likeness is not to remain so (דְּדִיּוּקְנָא קַדִּישָׁא לָא לֵיתִיב הָכִי). And it is written: “A man or a woman, when there is a plague in them…” (Leviticus 13) (וּכְתִיב אִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בוֹ נָגַע וְגוֹ׳), and “A man or a woman, when in the skin of their flesh is a bright spot…” (Leviticus 13) (וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בְּעוֹר בְּשָׂרָם בֶּהָרוֹת וְגוֹ׳), but it is not written concerning them “and he shall be brought” (וְלָא כְּתִיב בְּהוּ וְהוּבָא).

He said to him: But behold it is written: “And the man Moshe” (Numbers 12) (אָמַר לֵיהּ, וְהָא כְּתִיב וְהָאִישׁ מֹשֶׁה), and “For this Moshe, the man” (Exodus 32) (כִּי זֶה מֹשֶׁה הָאִישׁ). Why is he not called Adam? (אֲמַאי לָא אִקְרֵי אָדָם). He said to him: Because he was called “servant” to the King (אָמַר לֵיהּ: מִשּׁוּם דְּאִקְרֵי עֶבֶד לְמַלְכָּא), as it is written: “Not so is My servant Moshe” (Numbers 12) (דִּכְתִיב לֹא כֵן עַבְדִּי מֹשֶׁה), and it is written: “Moshe My servant” (Joshua 1) (מֹשֶׁה עַבְדִּי). And so too he is called Ish in relation to the supernal Adam (וְאוֹף הָכִי אִקְרֵי אִישׁ לְגַבֵּי אָדָם דִּלְעֵילָּא).

He said to him: If so, behold it is written: “Hashem is a man of war” (Exodus 15) (אָמַר לֵיהּ אִי הָכִי, וְהָא כְּתִיב יְיָ אִישׁ מִלְחָמָה), and it is not written Adam (וְלָא כְּתִיב אָדָם). He said to him: “The secret of Hashem is for those who fear Him” (Psalms 25) (אָמַר לֵיהּ סוֹד יְיָ לִירֵאָיו). He said to him: If so, I am among them, sitting in all (אָמַר לֵיהּ אִי הָכִי אֲנָא בֵּינַיְיהוּ [נ״א: יָתֵיב] אָתִיבוּ בְּכֹלָּא), and in this place I have not merited (וּבַאֲתַר דָּא לָא זָכִינָא).

He said to him: Go to Rabbi Abba (אָמַר לֵיהּ זִיל לְרִבִּי אַבָּא), for I have learned from him on condition not to reveal (דַּאֲנָא אוֹלִיפְנָא מִנֵּיהּ עַל מְנָת דְּלָא לְגַלָּאָה). He went to Rabbi Abba (אָזַל לְגַבֵּי דְּרִבִּי אַבָּא), and found him expounding and saying (אַשְׁכָּחֵיהּ דְּהֲוָה דָּרִישׁ וְאָמַר): When is the perfection of the supernal found? (אֵימָתַי אִתְקְרֵי שְׁלֵימוּתָא דְּעִלָּאָה [נ״א: דִּכְלָא]) — when Kudsha Berikh Hu sits upon the Throne (כַּד יָתִיב קוּדְשָׁא בְּרִיךְ הוּא בְּכוּרְסְיָּיא). And until He sits upon the Throne, perfection is not found (וְעַד דְּלָא יָתִיב בְּכוּרְסְיָּיא, לָא אִשְׁתְּכַח שְׁלֵימוּתָא). As it is written: “And upon the likeness of the Throne was the likeness of the appearance of Adam upon it above” (Ezekiel 1) (דִּכְתִיב וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה). This implies that it is written Adam (מַשְׁמַע דִּכְתִיב אָדָם), for he is the totality and perfection of all (דְּהוּא כְּלָלָא וּשְׁלֵימוּתָא דְּכֹלָּא). Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): Blessed is the Merciful One who has caused you to discover this (בְּרִיךְ רַחֲמָנָא דְּאַשְׁכָּחִית לָךְ בְּהַאי). He said to him: If so, behold it is written: “Hashem is a man of war” (Exodus 15) (אָמַר לֵיהּ אִי הָכִי הָא כְּתִיב יְיָ אִישׁ מִלְחָמָה), and it is not written Adam (וְלָא כְּתִיב אָדָם). He said to him: You have asked well (אָמַר לֵיהּ יָאוּת שָׁאַלְתָּ).

Come and see (תָּא חֲזֵי): There, perfection of all was not found (הָתָם לָא אִשְׁתְּכַח שְׁלֵימוּתָא דְּכֹלָּא), and for this reason he is called Ish (וּבְגִּינֵי כַּךְ אִקְרֵי אִישׁ). But here, the perfection of all and the inclusion of all (אֲבָל הָכָא, שְׁלֵימוּתָא דְּכֹלָּא, וּכְלָלָא דְּכֹלָּא), for this reason he is called Adam (בְּגִין כַּךְ אִקְרֵי אָדָם). Concerning him it is said: “Better for me is the Torah of Your mouth than thousands of gold and silver” (Psalms 119) (קָארֵי עָלֵיהּ טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף). Further he said to him (תּוּ אָמַר לֵיהּ): It is written: “Adam and beast” (Psalms 36) (כְּתִיב אָדָם וּבְהֵמָה), and it is not written Ish and beast (וְלָא כְּתִיב אִישׁ וּבְהֵמָה). He said to him: Not so (אָמַר לֵיהּ וְלָא). For behold it is written: “From man to beast” (Exodus 11) (וְהָכְּתִיב לְמֵאִישׁ וְעַד בְּהֵמָה). But that which is written: “Adam and beast” (אֲבָל מַה דִּכְתִיב אָדָם וּבְהֵמָה), is like that which is written: “From the cedar that is in Lebanon to the hyssop that grows out of the wall” (I Kings 5) (כְּמָה דִּכְתִיב מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן עַד הָאֵזוֹב אֲשֶׁר יוֹצֵא בַּקִּיר). The way of the verse is to mention the highest of all and the lowest of all (אוֹרְחֵיהּ דִּקְרָא הוּא, דְּנָקִיט עִלָּאָה מְכֻּלְּהוּ, וְנָמִיךְ מְכֻּלְּהוּ). So here: the highest of all is Adam, and the lowest of all is beast (אוּף הָכָא עִלָּאָה דְּכֹלָּא אָדָם, וְנָמִיךְ מִכֹּלָּא בְּהֵמָה).

He said to him: But behold it is written: “And Adam there was none to till the ground” (Bereshit 2) (אָמַר לֵיהּ וְהָא כְּתִיב וְאָדָם אַיִן לַעֲבוֹד אֶת הָאֲדָמָה). He said to him: Come and see (אָמַר לֵיהּ, תָּא חֲזֵי): For everything that exists in the world exists only for the sake of Adam (דְּכָל מַה דִּי בְּעָלְמָא לָא הֲוִי אֶלָּא בְּגִינֵיהּ דְּאָדָם), and all endure for his sake (וְכֻלְּהוּ בְּגִינֵיהּ מִתְקַיְּימֵי). But they were not revealed in the world, and all were held back until he came who is called Adam (וְלָא אִתְחֲזִיאוּ בְּעָלְמָא, וְכֻלְּהוּ אִתְעַכְּבוּ עַד דְּיֵיתֵי הַהוּא דְּאִקְרֵי אָדָם).

This is what is written: “And every shrub of the field before it was in the earth…” (Bereshit 2) (הֲדָא הוּא דִכְתִיב וְכֹל שִׁיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְגוֹ׳). “Before” means “until not,” as its translation (טֶרֶם: עַד לָא, כְּתַרְגּוּמוֹ). Because the supernal likeness had not been revealed (מִשּׁוּם דְּדִיּוּקְנָא עִלָּאָה לָא אִתְחֲזֵי), this is what is written: “And Adam was not” (וְאָדָם אַיִן), meaning that all were delayed for the sake of that likeness until it was revealed (כְּלוֹמַר כֻּלְּהוּ אִתְעַכְּבוּ בְּגִינֵיהּ דְּהַאי דִּיּוּקְנָא, עַד דְּאִתְחֲזֵי). And because of this, this likeness was not revealed, some say: was not created (וּבְגִין כָּךְ לָא אִתְחֲזֵי [נ״א: אִתְבְּרִי] הַאי דִּיּוּקְנָא), except in the likeness that was revealed to it (אֶלָּא בְּדִיּוּקְנָא דְּאִתְחֲזֵי לֵיהּ). This is what is written: “And Hashem Elohim formed the Adam” (Bereshit 2) (הֲדָא הוּא דִכְתִיב וַיִּיצֵר יְיָ אֱלֹהִים אֶת הָאָדָם), with the full Name (בְּשֵׁם מָלֵּא). As we have established, that he is the perfection of all and the inclusion of all (כְּמָה דְּאוֹקִימְנָא, דְּאִיהוּ שְׁלֵימוּתָא דְּכֹלָּא, וּכְלָלָא דְּכֹלָּא).

It was taught (תָּאנָא): On the sixth day Adam was created (בַּשִּׁשִּׁי נִבְרָא אָדָם), at the hour when the Throne was completed (בְּשָׁעָה שֶׁנִּשְׁלַם הַכִּסֵא). And it is called Throne, as it is written: “Six steps to the Throne” (I Kings 10) (וְנִקְרָא כִּסֵּא, דִּכְתִיב שֵׁשׁ מַעֲלוֹת לַכִּסֵּא). And therefore Adam was created on the sixth day (וּלְפִיכָךְ נִבְרָא הָאָדָם בַּשִּׁשִּׁי), because he was fit to sit upon the Throne (שֶׁהוּא רָאוּי לֵישֵׁב עַל הַכִּסֵּא). And it was taught: Once Adam was created, all was rectified (וְתָאנָא כֵּיוָן דְּנִבְרָא אָדָם אִתְתָּקַּן כֹּלָּא), and everything above and below, and all was included in Adam (וְכָל מַה דִּלְעֵילָּא וְתַתָּא, וְכֹלָּא אִתְכְּלִיל בָּאָדָם).