Daf 48b (דַּף מ״ח ע״ב)

It was taught, Rabbi Yosei said (תַּנְיָא אָמַר רִבִּי יוֹסֵי): It is written, “And the likeness of their faces, the face of Adam” (Ezekiel 1) (כְּתִיב וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם), the totality of all (כְּלָלָא דְּכֹלָּא), and all are included in this likeness (וְכֹלָּא כְּלִילָן בְּהַאי דִּיּוּקְנָא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): But behold it is written, “And the face of a lion on the right to the four of them, and the face of an ox on the left to the four of them” (Ezekiel 1) (וְהָא כְּתִיב וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעְתָּם, וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל לְאַרְבַּעְתָּן). He said to him (אָמַר לֵיהּ): All were the face of Adam (כֹּלָּא אַפֵּי אָדָם הֲווֹ), and in that likeness of Adam were seen all colors and all likenesses (וּבְהַהוּא דִּיּוּקְנָא דְּאָדָם, אִתְחַזְיָין כָּל גַּוְונִין וְכָל דִּיוּקְנִין). As we have learned (כְּמָה דְּתָנֵינָן): His face is the face of an eagle, not that he is an eagle (אַנְפּוֹי אַנְפֵּי נִשְׁרָא, לָא דְּהוּא נִשְׁרָא), but that it is seen in the likeness of Adam (אֶלָּא דְּאִתְחֲזֵי בְּדִיּוּקְנָא דְּאָדָם), because he includes all colors and all likenesses (מִשּׁוּם דְּכָּלִיל כָּל גַּוְונִין וְכָל דִּיוּקְנִין).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): Come and see (תָּא חֲזֵי): Everyone who is under the dominion of Adam is called Ish (כָּל מַאן דְּאִיהוּ תְּחוֹת שׁוּלְטָנֵי דְּאָדָם, אִתְקְרֵי אִישׁ). Because he was rectified in the likeness of Adam, from another degree that was in him at first (מִשּׁוּם דְּאִתְתָּקַן בְּגַוְונָא דְּאָדָם, מִדַּרְגָּא אָחֳרָא דְּהֲוָה בֵּיהּ בְּקַדְמִיתָא). For it was taught in the supernal secret (דְּתַנְיָא בְּרָזָא עִלָּאָה) in the Sefer de-Tzeni‘uta (תרומה קע״ח ע״ב, מ״ו ע״ב בְּסִפְרָא דִּצְנִיעוּתָא): When Adam was created (כַּד אִתְבְּרֵי אָדָם), he descended in the supernal holy likeness (נָחַת בְּדִיּוּקְנָא קַדִּישָׁא עִלָּאָה), and two spirits descended with him (וְנַחְתּוּ עִמֵּיהּ תְּרֵין רוּחִין), from two sides, from the right and from the left, the totality of Adam (מִתְּרֵין סִטְרִין, מִימִינָא וּמִשְּׂמָאלָא, כְּלָלָא דְּאָדָם). The spirit of the right is called the holy Neshama (וְרוּחָא דִּימִינָא אִתְקְרֵי נִשְׁמְתָא קַדִּישָׁא), as it is written: “And He breathed into his nostrils the breath of life” (Bereshit 2) (דִּכְתִיב וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים). And the spirit of the left is called Nefesh Chayah (וְרוּחָא דִּשְׂמָאלָא אִתְקְרֵי נֶפֶשׁ חַיָּה), and it went down from above to below, and did not settle with the other (וַהֲוָה אָזִיל וְנָחִית מֵעֵילָּא לְתַתָּא, וְלָא אִתְיַישְׁבָא בַּהֲדֵי אָחֳרָא).

When Shabbat entered and Adam sinned (כַּד הֲוָה עַיִּיל שַׁבְּתָא, וַהֲוָה חָב אָדָם), they were brought forth — some say: they were drawn forth (אִתְעָבִידוּ, נ״א: אִתְנַגִּידוּ) — from that left spirit (מֵהַהוּא רוּחָא שְׂמָאלָא), creatures that spread in the world (בִּרְיָין מִתְפַּשְּׁטָן בְּעָלְמָא), and their bodies were not completed (וְלָא אִסְתְּיָימוּ גּוּפָא דִּלְהוֹן). And they attached themselves in this body of Adam, in male and female, and were born in the world (וְאִתְחַבָּרוּ בְּהַאי גּוּפָא דְּאָדָם, בִּדְכוּרָא וְנוּקְבָּא, וְאִתְיְלִידוּ בְּעָלְמָא). And these are called the plagues of the sons of Adam (וְאִלֵּין אִקְרוּן נִגְעֵי בְּנֵי אָדָם).

It was taught (תָּנָא): The supernal ones among them who were not joined below (עִלָּאִין מִנַּיְיהוּ דְּלָא אִתְדְּבָקוּ לְתַתָּא), remain suspended in the air (וְתַּלְיָין בַּאֲוִירָא), and they hear what they hear from above (וְשַׁמְעִין מַה דְּשַׁמְעִין מִלְּעֵילָּא). And from them those others below know (וּמִנַּיְיהוּ יַדְעִין אִינּוּן אָחֳרָנִין לְתַתָּא).

It was taught (תָּנָא): From the the Hard Spark (מִן בּוּצִינָא דְּקַרְדִּינוּתָא) emerge 325 sparks (נָפְקִין תְּלַת מְאָה וְעֶשְׂרִין וְחָמֵשׁ נִיצוֹצֵי), carved and united as one from the side of Gevurah (מִתְגַּלְּפִין וּמִתְאַחֲדָן כַּחֲדָא מִסִּטְרָא דִּגְבוּרָה), which are called Gevurot (דְּאִקְרוּן גְּבוּרוֹת). Some say: and they are joined (נ״א: וּמִתְלַכְדָּן) as one, and they become one body (כַּחֲדָא, וְאִתְעָבִידוּ חַד [גוּפָא]). And when these enter into the body, it is called Ish (וְכַד עַיְילִין אִלֵּין בְּגוּפָא, אִקְרֵי אִישׁ). Some say: and not this Ish (נ״א: וְלָא אִישׁ דָּא).

This is what we have learned: “Ish tam veyashar, Ish tzaddik” (Job 1) (דָּא דְּתָנֵינָן אִישׁ תָּם וְיָשָׁר, אִישׁ צַדִּיק), and this Ish here, “Hashem is a man of war” is written (Exodus 15) (וְאִישׁ דְּהָכָא אִישׁ מִלְחָמָה כְּתִיב), for all ascends in judgment, and all is one (דְּכֹלָּא סָלִיק דִּינָא, וְכֹלָּא חֲדָא).

Rabbi Yehuda said (אָמַר רִבִּי יְהוּדָה): Why is this so? (אֲמַאי). The answer was not in the hand of Rabbi Yitzḥak (לָא הֲוָה בִּידֵיהּ [דְּרַבִּי יִצְחָק]). They came and asked before Rabbi Shim‘on (אָתוּ שָׁאִילוּ קָמֵיהּ דְּרַבִּי שִׁמְעוֹן). He said to them (אָמַר לוֹן): Further, this is difficult, for we have learned it is written: “For this shall she be called Isha, because she was taken from Ish” (Bereshit 2) (דְּהָא תָּנֵינָן כְּתִיב לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹּאת). And we have learned: Who is Ish? This is Chesed (וְתָנֵינָן מַאן אִישׁ, דָּא חֶסֶד). And here you said that it is Din (וְהָכָא אַמְרִיתּוּ דְּהוּא דִּינָא).

Rather, thus it was taught (אֶלָּא הָכִי תָּאנָא): All ascends in one balance, and all is one (כֹלָּא הוּא בְּחַד מַתְקְלָא סַלְּקָא, וְכֹלָּא חַד). And because the lower judgments unite — some say: and are joined (וּמִשּׁוּם דְּדִינֵי תַּתָּאֵי מִתְאַחֲדָן, נ״א: וּמִתְלַכְדָּן) — and are connected in the hairs of this (וּמִתְחַבְּרָן בְּשַׂעֲרוֹי דְּהַאי), it is called harsh judgment (אִקְרֵי הוּא דִּינָא קַשְׁיָא). And when the hair of the head passes away from him, it is sweetened (וְכַד אִתְעַבָּר מִנֵּיהּ שַׂעֲרָא דְּרֵישָׁא, אִתְבְּסָם), and the judgments below are not aroused (וְדִינִין דִּלְתַתָּא לָא אִזְדְּמָנוּ). And because of this it is called Tahor (וּבְגִין כָּךְ אִקְרֵי טָהוֹר). For it is not called Tahor except when it goes forth from the side of impurity (דְּלָא אִקְרֵי טָהוֹר אֶלָּא כַּד נָפִיק מִסִּטְרָא דִּמְסָאֲבָא), and when it goes out from impurity, it is called Tahor (וְכַד נָפִיק מִן מִסְאֲבָא, אִקְרֵי טָהוֹר). As it is written: “Who can bring a pure from an impure?” (Job 14) (דִּכְתִיב מִי יִתֵּן טָהוֹר מִטָּמֵא). From an impure, indeed (מִטָּמֵא וַדַּאי). And here it is written: “And if a man loses the hair of his head, he is bald, he is pure” (Leviticus 13) (וְהָכָא כְּתִיב וְאִישׁ כִּי יִמָּרֵט רֹאשׁוֹ, קֵרֵחַ הוּא, טָהוֹר הוּא).

And come and see (וְתָּא חֲזֵי): at the head of this Ish [Man] is the Butzina deKardinuta [Hard Spark] (בְּרֵישָׁא דְּהַאי אִישׁ, בּוּצִינָא דְּקַרְדִּינוּתָא). Therefore (וּבְגִין כָּךְ), the skull of the head of this Ish [Man] is entirely red like a rose (גּוּלְגַלְתָּא דְּרֵישָׁא דְּהַאי, סוּמָקָא כֹּלָּא כְּוַורְדָּא), and the hairs are red within red (וְשַׂעְרֵי סוּמָקֵי בְּגוֹ סוּמָקֵי). From them hang the lower Keterin [Crowns] below (וְתַּלְיָין מִנֵּיהּ כִּתְרִין תַּתָּאִין דִּלְתַתָּא), which arouse judgments in the world (דְּמִתְעֲרִין דִּינִין בְּעָלְמָא). And when the hair passes away from him and he becomes smooth (וְכַד אִתְעַבָּר מִנֵּיהּ שַׂעֲרָא וְאִתְגְלִישׁ), everything is sweetened through the supernal Chesed [Lovingkindness] (מֵחֶסֶד עִלָּאָה אִתְבְּסָם כֹּלָּא), and he is called Tahor [Pure] by name (וְאִתְקְרֵי טָהוֹר עַל שְׁמֵיהּ).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): If he were called by His Name, he would be called Kadosh (holy) (אִי אִתְקְרֵי עַל שְׁמֵיהּ, קָדוֹשׁ אִתְקְרֵי), and not Tahor (pure) (וְלָא טָהוֹר). He said to him (אָמַר לֵיהּ): Not so (לָאו הָכֵי), for Kadosh is not called except when the hair depends on him (דְּקָדוֹשׁ לָא אִתְקְרֵי אֶלָּא כַּד תָּלֵי שַׂעֲרָא). For holiness depends on the hair (דִּקְדוּשָּׁה בְּשַׂעֲרָא תָּלֵי), as it is written: “He shall be holy; he shall let the locks of the hair of his head grow” (Numbers 6) (דִּכְתִיב קָדוֹשׁ יִהְיֶה, גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ). And this one is called Tahor (וְהַאי אִקְרֵי טָהוֹר), from the side that hangs below from him (מִסִּטְרָא דְּתַּלְיָין לְתַתָּא מִנֵּיהּ). And because of this, the hair passes from him and he is purified (וּבְגִינֵי כַּךְ אִתְעַבָּר מִנֵּיהּ שַׂעֲרָא, וְאִתְדַּכְיָא).

And come and see (וְתָּא חֲזֵי): Everyone who is from the side of judgment, and judgments are united in him (כָּל מַאן דְּאִיהוּ מִסִּטְרָא דְּדִינָא, וְדִינִין מִתְאַחֲדִין בֵּיהּ), is not purified until the hair passes from him (לָא אִתְדָּכֵי, עַד דְּאִתְעֲבָר מִנֵּיהּ שַׂעֲרָא). And once the hair passes from him, he is purified (וּמִדְּאִתְעֲבָר מִנֵּיהּ שַׂעֲרָא, אִתְדָּכֵי). And if you should say Adam (וְאִי תֵּימָא אָדָם) — not so (לָאו הָכִי), for behold he is the perfection of all (דְּהָא הוּא שְׁלֵימוּתָא דְּכֹלָּא), and mercy is found in him (וְרַחֲמֵי אִשְׁתְּכָחוּ בֵּיהּ). Because of this, it is not so, for all sanctities and holy ones are united in him (בְּגִין כַּךְ לָאו הָכִי, דְּכֻלְּהוּ קְדוּשָׁאן וְקַדִּישִׁין אִתְיָיחֲדוּ בֵּיהּ). But this one is Din (אֲבָל הַאי, הוּא דִּינָא), and judgments are united in him (וְדִינֵי אִתְאַחֲדָן בֵּיהּ), and they are not sweetened until the hair passes from him (לָא אִתְבְּסָם עַד דְּאִתְעֲבָר מִנֵּיהּ שַׂעֲרָא).

Come and see (תָּא חֲזֵי): For behold the Levites, who come from this side of judgment (דְּהָא לֵיוָאֵי דְּאָתוּ מֵהַאי סִטְרָא דְּדִינָא), are not purified until the hair passes from them (לָא מִתְדַּכְּאָן עַד דְּאִתְעֲבָרוּ מִנְּהוֹן שַׂעֲרָא). As it is written: “And thus shall you do to them, to purify them: sprinkle upon them the water of purification, and let a razor pass over all their flesh…” (Numbers 8) (דִּכְתִיב וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם, הַזֵּה עֲלֵיהֶם מֵי חַטָּאת, וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְגוֹ׳). And in order that they be sweetened more, there must be a Kohen, who comes from the side of supernal Chesed, to wave them (וּבְגִין דְּיִתְבַּסְּמוּן יַתִּיר, בָּעֵי כַּהֲנָא דְּאָתָא מִסִּטְרָא דְּחֶסֶד עִלָּאָה, לְאָרָמָא לוֹן), as it is written: “And Aharon shall wave the Levites as a waving before Hashem” (Numbers 8) (דִּכְתִיב וְהֵנִיף אַהֲרֹן אֶת הַלְוִיִּם תְּנוּפָה לִפְנֵי יְיָ). In the same manner with this supernal Ish (כְּמָה דְּאִיהוּ לְהַאי אִישׁ דִּלְעֵילָּא): When he needs to be sweetened more (דְּכַד בָּעֵי לְאִתְבַּסְּמָא יַתִּיר), supernal Chesed is revealed in him and he is sweetened (אִתְגַּלְיָיא בֵּיהּ חֶסֶד עִלָּאָה, וְאִתְבְּסָם). And he sweetens below (וּמְבָסֵּם הוּא, לְתַתָּא).