Daf 109b (דַּף ק״ט ע״ב)

And there is a tree below, of idolatry, which has no brain but only shell inside and outside (וְאִית אִילָנָא לְתַתָּא דַעֲבוֹדָה זָרָה, דְּלֵית לֵיהּ מוֹחָא אֶלָּא קְלִיפָה מִלְּגָאו וּמִלְּבָר). Of it, it is said: “Not so are the wicked, but like the chaff which the wind drives away” (וַעֲלֵיהּ אִתְּמַר לֹא כֵן הָרְשָׁעִים כִּי אִם כַּמּוֹץ אֲשֶׁר תִּדְּפֶנּוּ רוּחַ) (Psalms 1:4). And this is the Asherah that the nations of the world plant before idolatry (וְאִיהִי אֲשֵׁרָה דְנָטְעִין אוּמִין דְּעָלְמָא קֳדָם עֲבוֹדָה זָרָה). Its fruit is chaff, which the wind drives away (דְּאִיבָּא דִילֵיהּ מוֹץ אֲשֶׁר תִּדְּפֶנּוּ רוּחַ). At the time when the King Mashiach comes, Kudsha Berikh Hu will remove all these klippin-above, middle, and below-and there will no longer be mixture in the supernal hosts (בְּזִמְנָא דְיֵיתֵי מַלְכָּא מְשִׁיחָא עָתִיד קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲבָרָא כָּל אִלֵּין קְלִיפִין לְעִילָא וְאֶמְצָעִיתָא וְתַתָּא, וְלָא יְהֵא עִרְבוּבְיָא בְּפַמַּלְיָא דִלְעִילָא). At that time: “Hashem alone shall lead him, and there shall be no strange god with Him” (בְּהַהוּא זִמְנָא יהו״ה בָּדָד יַנְחֶנּוּ לְיִשְׂרָאֵל וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32:12). At that time: “And she again bore” (בְּהַהוּא זִמְנָא וַתּוֹסֶף לָלֶדֶת) (Bereshit 4:2)-there will be added the Holy Spirit upon Yisrael (אִיתּוֹסַף רוּחָא דְקוּדְשָׁא עַל יִשְׂרָאֵל). This is what is written: “And I will give you a new heart, and a new spirit will I put within you” (הֲדָא הוּא דִכְתִיב וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם) (Ezekiel 36:26).

Rabbi El'azar and Rabbi Yosi were walking on the road, and Rabbi Elai met with them (רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי הֲווֹ אָזְלֵי בְּאָרְחָא, אִזְדַּמַּן רַבִּי אֶלְעָאי עִמְּהוֹן). Rabbi Yosi said to Rabbi El'azar: Have you heard in this verse why it is said et et two times? (אָמַר רַבִּי יוֹסֵי לְרַבִּי אֶלְעָזָר שְׁמַעְתְּ בְּהַאי קְרָא אַמַּאי אִתְּמַר בֵּיהּ אֶת אֶת תְּרֵי זִמְנֵי). After it says: “And she continued to bear his brother” (בָּתַר דְּאָמַר וַתּוֹסֶף לָלֶדֶת אֶת אָחִיו). What is et Hevel? (מַאי אֶת הָבֶל). Behold, there are three inclusions here: two etim are inclusions, and vatosef is an inclusion-three inclusions (וְהָא תְלַת רִבּוּיִן הָכָא, תְּרֵין אֶתִין רִבּוּיִן, וַתּוֹסֶף לָלֶדֶת רִבּוּיָיא, הָא תְלַת רִבּוּיִין).

He said to him: I have heard that these three inclusions are the three drops that were cast from Adam Kadma’ah [some say: Kadma’ah, of which “eleh” is said] (אָמַר לֵיהּ שְׁמַעְנָא דִתְלַת רִבּוּיִין אִלֵּין אִינוּן תְּלַת טִפִּין דְּאִזְדְּרִיקוּ מֵאָדָם קַדְמָאָה [נ״א קדמאה דאתמר בהון אלה]). He said to him: But I have heard: “These are the generations of the heavens and the earth”-there is tohu there (אָמַר לֵיהּ וְהָא אֲנָא שְׁמַעְנָא אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ תַּמָּן תֹהוּ) (Bereshit 2:4). He said to him: Surely, so it is. From there was Kayin, his foundation and root, before he came into the world (אָמַר לֵיהּ וַדַּאי הָכִי הוּא, דְמִתַּמָּן הֲוָה קַיִן יְסוֹדֵיהּ וְעִקְּרֵיהּ קֳדָם דְּאָתָא לְעָלְמָא). He said: Surely a supernal mystery has been revealed, one that I had not heard until now (אָמַר וַדַּאי רָזָא עִלָּאָה אִתְגַּלְיָיא דְלָא שְׁמַעְנָא עַד הַשְׁתָּא).

He said to him: If so, these drops that were added here-what are they? (אָמַר לֵיהּ אִם כֵּן אִלֵּין טִפִּין דְּאִתּוֹסְפוּ הָכָא מַאי נִינְהוּ). He said: Surely upon these three drops rest three wisdoms: one is the wisdom of thought, the second is the wisdom of speech, the third is the wisdom of deed (אָמַר וַדַּאי עַל אִלֵּין תְּלַת טִפִּין שַׁרְיָין תְּלַת חָכְמוֹת, חַד אִיהוּ חָכְמַת הַמַּחֲשָׁבָה, וְתִנְיָינָא חָכְמַת הַדִּבּוּר, וּתְלִיתָאָה חָכְמַת הַמַּעֲשֶׂה). And these are three hidden worlds (וְאִינוּן תְּלַת עָלְמִין סְתִימִין). Three drops that depend from the supernal brain-we call them Segol (תְּלַת טִפִּין דְּתַלְיָין מִן מוֹחָא עִלָּאָה סֶגוֹ״ל קְרִינָן לֵיהּ). And there are three supernals above them, dependent from the concealed brain of Atika de-Atikin, and these are Segulta (וְאִית תְּלַת עִלָּאִין עֲלַיְיהוּ דְתַלְיָין מִמּוֹחָא סְתִימָא דְעַתִּיקָא דְעַתִּיקִין, וְאִינוּן סֶגוֹלְתָּא).

The three supernals are hinted in the supernal Yod, that has a thorn above, a thorn below, and a body in the middle (תְּלַת עִלָּאִין אִתְרְמִיזוּ בְּיו״ד עִלָּאָה דְאִית לָהּ קוֹצָא לְעֵילָא וְקוֹצָא לְתַתָּא וְגַו בְּאֶמְצָעִיתָא). And the three secondary drops are Segol from the lower Yod (וּתְלַת טִפִּין תִּנְיָינִין דְּאִינוּן סֶגוֹ״ל מִן יו״ד תַּתָּאָה). And the mystery of the matter: Bereshit-three from Adam Kadma’ah, and three from Adam Tata’ah (וְרָזָא דְמִלָּה בְּרֵאשִׁית, תְּלַת מֵאָדָם קַדְמָאָה, וּתְלַת מֵאָדָם תַּתָּאָה). And of these three points it is said: “I am first and I am last, and beside Me there is no Elohim” (וּבְאִלֵּין תְּלַת נְקוּדִין אִתְּמַר אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אלהי״ם) (Isaiah 44:6). And these are the three gilgulim of Adam Kadma’ah, that three drops were cast in the three Patriarchs (וְאִלֵּין אִינוּן תְּלַת גִּלְגּוּלִין דְּאָדָם קַדְמָאָה, דִּתְלַת טִפִּין דְּאִזְדְּרִיקוּ בִּתְלַת אֲבָהָן). “May Hashem bless you… May Hashem shine… May Hashem lift…”-threefold YHVH (יְבָרֶכְךָ יהו״ה יָאֵר יהו״ה יִשָּׂא יהו״ה). And three secondary ones in the covenant, and two supports of truth-Noach, Shem, and Yefet were from there (וּתְלַת תִּנְיָינִין בִּבְרִית וּתְרֵי סַמְכֵי קְשׁוֹט, דְּנֹחַ שֵׁם וָיֶפֶת מִתַּמָּן הֲווֹ). Of him it is said: “Noach, a righteous man,” from the side of the Tzaddik, the life of the worlds (דְּאִתְּמַר בֵּיהּ נֹחַ אִישׁ צַדִּיק מִסִּטְרָא דְצַדִּיק חַי עָלְמִין). Shem and Yefet-from the side of the two supports of truth (שֵׁם וָיֶפֶת, מִסִּטְרָא דִתְרֵין סַמְכֵי קְשׁוֹט). And the mystery of the matter here: “What is His Name, and what is His Son’s Name, if you know?” (וְרָזָא דְמִלָּה הָכָא, מַה שְּׁמוֹ וּמַה שֶּׁם בְּנוֹ כִּי תֵדָע) (Proverbs 30:4). “What is His Name”-in the supernal Imma, where there is Chokhmah (מַה שְּׁמוֹ בְּאִימָּא עִלָּאָה דְתַמָּן חָכְמָה). “And what is His Son’s Name”-in the lower Imma is it revealed (וּמַה שֶּׁם בְּנוֹ בְּאִימָּא תַּתָּאָה אִשְׁתְּמוֹדְעָא). But three gilgulim in the three Patriarchs, and three in the three lower supports-these six are destined to become three in Shet and three in Hevel (אֲבָל תְּלַת גִּלְגּוּלִין בִּתְלַת אֲבָהָן, וּתְלַת בִּתְלַת סָמְכִין דִּלְתַתָּא, וְאִלֵּין שִׁית הֲווֹ עֲתִידִין לְמֶהֱוִי תְלַת בְּשֵׁת וּתְלַת בְּהֶבֶל). Except that the Yod flew from Shet, which is the point… (אֶלָּא דְפָרַח יו״ד מִשֵּׁת דְּאִיהִי נְקֻדָּה כו׳). And furthermore: “And she continued to bear his brother, et Hevel” (וְעוֹד וַתּוֹסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל). Rabbi Yosi and Rabbi Elai were walking on the road, and Rabbi El'azar encountered them (רַבִּי יוֹסֵי וְרַבִּי אֶלְעָאי הֲווֹ אָזְלֵי בְּאָרְחָא, אִזְדַּמַּן רַבִּי אֶלְעָזָר עִמְּהוֹן). They said: Surely, about you it is said: “And he encountered the place”-that I encountered with Shekhinta (אָמְרוּ וַדַּאי עֲלָךְ אִתְּמַר וַיִּפְגַּע בַּמָּקוֹם דְּאַעִירַעִינָא בִשְׁכִינְתָּא) (Bereshit 28:11). He said to them: About you it is said: “And the angels of Elohim encountered him” (אָמַר לוֹן עֲלַיְיכוּ אִתְּמַר וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אלהי״ם) (Bereshit 32:2). What are “the angels of Elohim”? These of whom it is said: “He makes His angels spirits” (מַאי מַלְאֲכֵי אלהי״ם, אִלֵּין דְּאִתְּמַר בְּהוֹן עוֹשֶׂה מַלְאָכָיו רוּחוֹת) (Psalms 104:4). The spirits are yours, from the Ruach of Kudsha Berikh Hu [some say: from Kudsha]-all rejoiced together on the road (דְּרוּחִין דִּילְכוֹן מֵרוּחָא דְקוּדְשָׁא בְּרִיךְ הוּא [נ״א דקודשא] חָדוּ כֻּלְּהוּ בְאָרְחָא).

Rabbi Yosi said to Rabbi El‘azar: What is meant by, “And she continued to bear his brother, et Hevel [Hevel]”? And furthermore, what does “vatosef [and she continued]” come to include? And the two etim [instances of et]: “et achiv [his brother], et Hevel [Hevel]” (אָמַר רַבִּי יוֹסֵי לְרַבִּי אֶלְעָזָר: מַאי וַתּוֹסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל, וְעוֹד מַאי אָתָא לְרַבּוֹת וַתּוֹסֶף, וּתְרֵין אֶתִין אֶת אָחִיו אֶת הָבֶל). He said to him: Surely, “vatosef [and she continued]” is the addition of Ruacha de-Kudsha [the Holy Spirit], which is the middle pillar; from there Ruacha de-Kudsha [the Holy Spirit] was added to him (אָמַר לֵיהּ: וַדַּאי וַתּוֹסֶף דָּא תוֹסֶפֶת רוּחָא דְקוּדְשָׁא, דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא; מִתַּמָּן אִתּוֹסַף לֵיהּ רוּחָא דְקוּדְשָׁא). The two etim [instances of et] come to include within him Neshamata [soul] and Nafsha [soul] from the supernal and lower Shekhinta (תְּרֵין אֶתִין לְרַבּוֹת בֵּיהּ נִשְׁמָתָא וְנַפְשָׁא מִשְּׁכִינְתָּא עִלָּאָה וְתַתָּאָה). And what was the addition upon Ruacha [spirit]? This is Chokhmah [wisdom] from Adam Ila’ah [the supernal Man] (וּמַאי הֲוָה תוֹסֶפֶת עַל רוּחָא דָּא חָכְמָה מֵאָדָם עִלָּאָה).

Rabbi Yosi said: I have heard that these three inclusions are the three drops cast from the concealed brain of all concealments, and these are the three gilgulim (אָמַר רַבִּי יוֹסֵי שְׁמַעִינָא דִתְלַת רִבּוּיִין אִלֵּין, אִינוּן תְּלַת טִפִּין דְּאִזְדְּרִיקוּ מִמּוֹחָא סְתִימָא דְכָל סְתִימִין, וְאִלֵּין אִינוּן תְּלַת גִּלְגּוּלִין). And these three drops, I have heard, correspond to three women, of whom it is said: “The wisdoms of women built her house” (וְאִלֵּין תְּלַת טִפִּין, שְׁמַעִינָא דְאִינוּן לָקֳבֵל תְּלַת נָשִׁים, דְּאִתְּמַר בְּהוֹן חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ) (Proverbs 14:1). One bakes, one arranges, one kneads (דְּחַד אוֹפָה וְחַד עוֹרֶכֶת וְחַד מְקַטֶּפֶת). Of her it is said: “The first of your dough you shall set aside as challah” (לְהַהִיא דְאִתְּמַר בָּהּ רֵאשִׁית עֲרִיסֹתֵיכֶם חַלָּה) (Numbers 15:20). And this is the challah of Pesach, which is Segolta (וְדָא חַלָּה דְפֶסַח דְּאִיהִי סֶגוֹלְתָּ״א).

It is the first drop, and from it were cast three drops (אִיהִי טִפָּה קַדְמָאָה וּמִינָהּ אִזְדְּרִיקוּ תְּלַת טִפִּין). And these are the three Yods: Yod Yod Yod, which are Segolta surely (וְאִינוּן תְּלַת יוּדִין יו״ד יו״ד יו״ד דְּאִינוּן סֶגוֹלְתָּ״א וַדַּאי). And these are: Yod in “May Hashem bless you,” Yod in “May Hashem shine,” Yod in “May Hashem lift” (וְאִינוּן יו״ד יְבָרֶכְךָ, יו״ד יָאֵר, יו״ד יִשָּׂא). And in that place they were cast into the three Patriarchs (וּבְאָן אֲתַר אִזְדְּרִיקוּ בִּתְלַת אֲבָהָן). There Adam descended in three gilgulim [reincarnations] (דְּתַמָּן נָחִית אָדָם בִּתְלַת גִּלְגּוּלִין). And from that place they were cast from that which descended in them (וּמֵאָן אֲתַר אִזְדְּרִיקוּ מֵהַהוּא דְנָחִית בְּהוֹן). That is, YHV (דא יה״ו), from the side of supernal Chokhmah (מִסִּטְרָא דְחָכְמָה עִלָּאָה).