Daf 110a (דַּף ק״י ע״א)

And corresponding to these three drops, they established three matzot on Pesach (וְלָקֳבֵל תְּלַת טִפִּין אִלֵּין תַּקִּינוּ תְּלַת מַצּוֹת בַּפֶּסַח): one matzah above, upon which to bless hamotzi (חַד מַצָּה דִלְעִילָא לְבָרְכָא בָהּ הַמּוֹצִיא), the second is the Double Bread (Lechem Mishneh) (תִּנְיָינָא לֶחֶם מִשְׁנֶה), the third is bread of affliction, without salt (תְּלִיתָאָה לֶחֶם עוֹנִי בְּלָא מִלְחָא). For it is said: “On all your offerings you shall offer salt” (דְּהָא אִתְּמַר עַל כָּל קָרְבָּנְךָ תַּקְרִיב מֶלַח) (Leviticus 2:13). Because this is matzah broken, like the manner of “your kingdom is divided” (בְּגִין דְּאִיהִי מַצָּה פְּרוּסָה, כְּגַוְונָא דִפְרֵיס פְּרִיסַת מַלְכוּתָךְ) (Daniel 5:28). Until it is whole, there is no need to bring upon it salt, which is Cholem (עַד דִּתְהֵא שְׁלֵימָה לָא צָרִיךְ לְקָרְבָא עֲלָהּ מֶלַח, דְּאִיהוּ חֹלֵ״ם). And what is this Cholem? It is the middle one of all three (וּמַאי נִיהוּ חֹלֵ״ם אֶמְצָעִי [דכלהו תלת]). The three supernal drops are Segolta, dependent from the concealed brain of Atika de-Atikin (תְּלַת טִפִּין עִלָּאִין אִינוּן סֶגוֹלְתָּ״א, דְתַלְיָין מִמּוֹחָא סְתִימָא עַתִּיקָא דְעַתִּיקִין).

Three drops were cast in the skull, from the second brain, and these are Segol (תְּלַת טִפִּין אִזְדְּרִיקוּ בְּגוּלְגַּלְתָּא מִמּוֹחָא תִּנְיָינָא וְאִינוּן סֶגוֹ״ל). Where were they cast? In the two supports of truth and in the covenant (בְּאָן אִזְדְּרִיקוּ, בִּתְרֵי סַמְכֵי קְשׁוֹט וּבְרִית). Opposite them were Noach, Shem, and Yefet (דְּאִינוּן לְקִבְלַיְיהוּ נֹחַ שֵׁם וָיֶפֶת). Noach was cast in the Tzaddik-this is what is written: “Noach, a righteous man” (נֹחַ אִזְדַּרִיק בַּצַּדִּיק, הֲדָא הוּא דִכְתִיב נֹחַ אִישׁ צַדִּיק) (Bereshit 6:9). Shem and Yefet-in the two supports of truth (שֵׁם וָיֶפֶת בִּתְרֵי סַמְכֵי קְשׁוֹט). About them it is said: bara shit(created six) (וַעֲלַיְיהוּ אִתְּמַר בָּרָא שִׁית).

The three supernal drops, which are Segolta, that were cast from the concealed brain, these are the thorn of the supernal Yod: its thorn above, its thorn below, and the body in its middle (תְּלַת טִפִּין עִלָּאִין דְּאִינוּן סֶגוֹלְתָּ״א, דְאִזְדְּרִיקוּ מִמּוֹחָא סְתִימָא, אִינוּן קוֹצָא דְאָת יו״ד לְעִילָא וְקוֹצָא דִילָהּ לְתַתָּא, וְגַו בְּאֶמְצָעִיתָא דִילָהּ). The brain from which these three drops were cast is the Yod (מוֹחָא דְאִזְדְּרִיקוּ תְּלַת טִיפִּין אִלֵּין מִינָהּ, אִיהִי יו״ד). And this Yod is above, from Alef; Yod is below, from Alef of the second brain (וְדָא יו״ד דְּאִיהִי לְעִילָא מֵאָת א, יו״ד לְתַתָּא מִן א מוֹחָא תִּנְיָינָא). And the three drops that were cast from it are Segol (וּתְלַת טִיפִּין דְּאִזְדְּרִיקוּ מִינָהּ אִינוּן סֶגוֹ״ל). Three drops of Adam Kadma’ah-these are the three gilgulim [reincarnations] (תְּלַת טִפִּין דְּאָדָם קַדְמָאָה דְאִינוּן תְּלַת גִּלְגּוּלִין). And three of the second Adam-three gilgulim [reincarnations] (וּתְלַת דְּאָדָם תִּנְיָינָא תְּלַת גִּלְגּוּלִין). Who is the supernal Adam and the second Adam? Rather, “What is His Name and what is His Son’s Name” (מָאן אָדָם עִלָּאָה וְאָדָם תִּנְיָינָא, אֶלָּא מַה שְּׁמוֹ וּמַה שֶּׁם בְּנוֹ) (Proverbs 30:4). “What is His Name”-the supernal Adam (מַה שְּׁמוֹ אָדָם עִלָּאָה). “What is His Son’s Name”-the lower Adam (מַה שֶּׁם בְּנוֹ אָדָם תַּתָּאָה). And both are hinted in that verse which Moshe said: “And they shall say to me, What is His Name? What shall I say?” (וְתַרְוַיְיהוּ אִתְרְמִיזוּ בְהַהוּא קְרָא דְאָמַר מֹשֶׁה, וְאָמְרוּ לִי מַה שְּׁמוֹ מָה אֹמַר) (Exodus 3:13).

Three drops: one is baking, in the brain that corresponds to the right side, which is the baker, the “chief of the bakers” (תְּלַת טִפִּין חַד אוֹפָה בְּמוֹחָא דְּאִיהוּ לָקֳבֵל יְמִינָא, דְאִיהוּ אוֹפֶה דְאִיהוּ שַׂר הָאוֹפִים). And one is arranging-this is the brain of the left side, of which it is said: “She has also set her table” (וְחַד עוֹרֶכֶת דָּא מוֹחָא דְאִיהוּ מִסִּטְרָא דִשְׂמָאלָא, דְאִתְּמַר בָּהּ אַף עָרְכָה שֻׁלְחָנָהּ) (Proverbs 9:2).

And behold, it has been established that the table is in the north, corresponding to the heart (וְהָא אוּקְמוּהוּ שֻׁלְחָן בַּצָּפוֹן לָקֳבֵל לִבָּא). And one is kneading, corresponding to the brain that is behind, toward the shoulder (וְחַד מְקַטֶּפֶת לָקֳבֵל מוֹחָא דְאִיהוּ לַאֲחוֹרָא כְּלַפֵּי כָּתֵף). And corresponding to these three drops are the three Yods, which are in Yod Heh Vav Heh (וְלָקֳבֵל אִילֵּין תְּלַת טִפִּין אִינוּן תְּלַת יוּדִין דְּאִינוּן בְּיו״ד ה״י וא״ו ה״י). They testify to the Cause of causes (דִמְעִידִין עַל עִלַּת כָּל הָעִלּוֹת). Of Him it is said: “I am first and I am last, and beside Me there is no Elohim” (דַּעֲלֵיהּ אִתְּמַר אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אלהי״ם) (Isaiah 44:6). For He is first and last, and besides Him there is no Elohim (דְּאִיהוּ רִאשׁוֹן וְאַחֲרוֹן וּמִבַּלְעָדָיו אֵין אלהי״ם). And from these six adornments, Kudsha Berikh Hu sought to create Shet, that his name be Shet-six (וּמִשִּׁית תִּקּוּנִין אִלֵּין בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי לְשֵׁת, לְמֶהֱוֵי שְׁמֵיהּ שִׁית). To be in him the three gilgulim of Adam and the three of Hevel (לְמֶהֱוִי בֵּיהּ תְּלַת גִּלְגּוּלִין דְּאָדָם וּתְלַת דְּהֶבֶל). Except that the Yod flew from Shet, which is the point, the Foundation Stone, from which the world was founded (אֶלָּא דְפָרַח יו״ד מִשֵּׁת דְּאִיהִי נְקוּדָה אֶבֶן שְׁתִיָּה דְמִתַּמָּן הוּשְׁתַּת עָלְמָא). And in this Yod, Yosef was bound (וּבְהַאי יו״ד חָב יוֹסֵף). This is what is written: “His bow abode in strength, and the arms of his hands were made supple” (הֲדָא הוּא דִכְתִיב וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרוֹעִי יָדָיו) (Bereshit 49:24). What is vayyafotzu [and they were made firm]? That a drop was cast, which is Yod, among the ten fingers, and it divided into ten sparks that were cast from the bow, which is the covenant (מַאי וַיָּפֹזּוּ, דְאִזְדְּרִיקַת טִיפָּה דְאִיהִי יו״ד בֵּין עֲשֶׂר אֶצְבְּעָאן, וְאִתְפְּלִיגַת לְעֲשֶׂר נִיצוֹצִין דְּאִזְדְּרִיקוּ מִקֶּשֶׁת דְּאִיהוּ בְּרִית). And in that place they were cast into the Ten Martyrs (וּבְאָן אֲתַר אִזְדְּרִיקוּ בַּעֲשָׂרָה הֲרוּגֵי מַלְכוּת). He said to him: But I have heard that the Ten Martyrs were the sons of Ya'akov (אָמַר לֵיהּ, וְהָא שְׁמַעִינָא דַעֲשָׂרָה הֲרוּגֵי מַלְכוּת בְּנֵי יַעֲקֹב הֲווֹ). He said to him: Heaven forbid! Rather, they were in their likeness (אָמַר לֵיהּ חַס וְשָׁלוֹם, אֶלָּא בְדִיּוֹקְנַיְיהוּ הֲווֹ).