Daf 112a (דַּף קי״ב ע״א)

Rabbi Shimon said: Friends, surely Kudsha Berikh Hu has agreed with us (אָמַר רַבִּי שִׁמְעוֹן חַבְרַיָּא בְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אִסְתַּכַּם עִמָּנָא), that the supernal ones and the lower ones should be in this connection (עִלָּאִין וְתַתָּאִין לְמֶהֱוִי בְּהַאי חִבּוּרָא). Fortunate is the generation in which this is revealed (זַכָּאָה דָרָא דְהַאי אִתְגַּלְיָיא בֵיהּ), for all this is destined to be renewed by the hand of Moshe at the end of days, in the last generation (דְּעָתִיד כּוּלֵי הַאי לְאִתְחַדְּשָׁא עַל יְדָא דְמֹשֶׁה בְּסוֹף יוֹמַיָּא בְדָרָא בַתְרָאָה). To fulfill the verse: “What has been is what shall be” [Ecclesiastes 1] (לְקַיְימָא קְרָא מַ״ה שֶׁ״הָיָה ה״וּא שֶׁיִּהְיֶה), and of him it is written: “From His dwelling place He oversees” [Psalms 33] (וּבֵיהּ מִ מֲּכוֹן שִׁ בְתּוֹ הִ שְׁגִּיחַ), and: “Happy is the people for whom it is so” [Psalms 144] (אַשְׁרֵי הָעָם שֶׁכָּכָ״ה לּוֹ), in gematria this is Moshe (בְּגִימַטְרִיָּא מֹשֶׁ״ה). “Happy is the people whose God is YHVH” [Psalms 144] (אַשְׁרֵי הָעָם שֶׁיהו״ה אלהי״ו).

Concerning him it is said: “One generation goes and another comes” [Ecclesiastes 1] (דַּעֲלֵיהּ אִתְּמַר דּוֹר הוֹלֵךְ וְדוֹר בָּא). And there is no generation with fewer than six hundred thousand (וְלֵית דּוֹר פָּחוּת מִשִּׁשִּׁים רִבּוֹא). And concerning him it is said: “The word He commanded to a thousand generations” [Psalms 105] (וַעֲלֵיהּ אִתְּמַר דָּבָר צִוָּה לְאֶלֶף דּוֹר). And his spreading forth is in every generation, in every Tzaddik and sage who occupies himself with the Orayta (וְאִתְפַּשְׁטוּתֵיהּ הוּא בְכָל דָּרָא וְדָרָא, בְכָל צַדִּיק וְחָכָם דְּמִתְעַסֵּק בְּאוֹרַיְיתָא), until sixty myriad, to bring perfection to them all from their blemishes (עַד שִׁתִּין רִבּוֹא, לְאַשְׁלָמָא לְכֻלְּהוּ מִפְּגִימוּ דִלְהוֹן). And the secret of the matter: “And he was wounded for our transgressions” [Isaiah 53] (וְרָזָא דְמִלָּה וְהוּא מְחוֹלָל מִפְּשָׁעִנוּ), for he bore them all (דְאִיהוּ שָׁקִיל לְכֻלְּהוּ). As the masters of the Mishnah established: One woman gave birth to six hundred thousand (כְּמָה דְאוּקְמוּהָ מָארֵי מַתְנִיתִין אִשָּׁה אַחַת יָלְדָה שִׁשִּׁים רִבּוֹא). And who is this? Moshe, who is equal to six hundred thousand (וּמַנּוּ מֹשֶׁה דְשָׁקִיל כְּשִׁשִּׁים רִבּוֹא). And because of this it is said of him: “A generation goes” (and a generation comes) to that world, and a generation comes - it shall come as before (וּבְגִין דָּא אִתְּמַר עֲלֵיהּ דּוֹר הוֹלֵךְ [וְדוֹר בָּא] לְהַהוּא עָלְמָא, וְדוֹר בָּא אִיהוּ יֵיתֵי כְּמִלְּקַדְמִין).

And further: “For Elohim has appointed me another seed” [Bereshit 4] (וְעוֹד כִּי שָׁת לִי אלהי״ם זֶרַע אַחֵר). Shet - his spreading forth extended until Ya‘akov (שֵׁת אִתְפַּשְׁטוּתֵיהּ הֲוָה עַד יַעֲקֹב). For in him the Yod flew forth from Shet and Shet remained, and Ya‘akov remained as “akev” (heel) (דְּפָרַח בֵּיהּ י' מִן שִׁית וְאִשְׁתָּאַר שֵׁת, וְאִשְׁתָּאַר יַעֲקֹב עָקֵב). For Ya‘akov was the likeness of Adam Kadma’ah (דְּיַעֲקֹב דִּיּוֹקְנֵיהּ דְּאָדָם קַדְמָאָה הֲוָה). As they established: The beauty of Ya‘akov was like the beauty of Adam HaRishon (כְּמָה דְאוּקְמוּהָ שׁוּפְרֵיהּ דְּיַעֲקֹב כְּעִין שׁוּפְרֵיהּ דְּאָדָם הָרִאשׁוֹן). And because of this Yod it is said: “The stone the builders despised” [Psalms 118] (וּבְגִין הַאי י' אִתְּמַר אֶבֶן מָאֲסוּ הַבּוֹנִים). These are Avraham and Yitzchak (דְּאִינוּן אַבְרָהָם וְיִצְחָק). Of this it is said regarding Adam: “He shall bruise your head, and you shall bruise his heel” [Bereshit 3] (דְּאִתְּמַר בָּהּ לְגַבֵּי אָדָם הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב). For they knew that she was destined to strike from the serpent (דַּהֲווֹ יָדְעִין דַּהֲוָה עֲתִידָה לְאַלְקָאָה מֵחִוְיָא). And because of this it is said: “The stone the builders despised” [Psalms 118] (וּבְגִין דָּא אִתְּמַר בָּהּ אֶבֶן מָאֲסוּ הַבּוֹנִים).

The Friends said to him: But behold Rabbi Pinchas said that the letter Yod is in Yitzchak (אָמְרוּ לֵיהּ חַבְרַיָּא, וְהָא אָמַר רַבִּי פִּנְחָס דְּאָת י' אִיהִי בְּיִצְחָק). He said: Indeed, the supernal Yod is from Chokhmah (אָמַר וַדַּאי י' עִלָּאָה אִיהִי מִן חָכְמָה), and this is the small Yod (וְהַאי אִיהִי י' זְעִירָא). And because of this it is said regarding him “heel,” as it is written: “And you shall bruise his heel” [Bereshit 3] (וּבְגִין דָּא אִתְּמַר בָּהּ עָקֵב, הֲדָא הוּא דִכְתִיב וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב). And this is the hollow of Ya‘akov’s thigh, of which it is said: “And he touched the hollow of his thigh” [Bereshit 32] (וְדָא כַּף יֶרֶךְ יַעֲקֹב, דְּאִתְּמַר בָּהּ וַיִּגַּע בְּכַף יְרֵכוֹ). And it is said of him: “And he limped upon his thigh” [Bereshit 32] (וְאִתְּמַר בֵּיהּ וְהוּא צֹלֵעַ עַל יְרֵכוֹ). And this is the Yod of Adonai (וְדָא י' מִן אדנ״י), and it is the Yod of Havaya (וְאִיהוּ י' מִן הוהי). Of it, “And Moshe hid his face, for he was afraid to gaze” [Exodus 3] (דְּבָהּ וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט) - at the place where he sinned at the beginning, before he came in Gilgul [Reincarnation] (לַאֲתַר דְּחָב בִּדְקַדְמֵיתָא, קֳדָם דְּיֵיתֵי בְגִלְגּוּלָא). When Ya‘akov came there, immediately it is written: “And Ya‘akov journeyed to Sukkot and built for himself a house” [Bereshit 33] (כֵּיוָן דְּאָתָא יַעֲקֹב תַּמָּן, מִיָּד וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת). “Bat Yod [the daughter of Yod]”—immediately, the Yod was completed in the heel and became Ya‘akov (בַּת י׳, מִיָּד אִשְׁתַּלִּים י׳ בְּעָקֵב וְאִתְעֲבִיד יַעֲקֹב). And this is that which the verse says: “And Ya‘akov came complete” [Bereshit 33] (וְדָא אִיהוּ דְאָמַר קְרָא וַיָּבֹא יַעֲקֹב שָׁלֵם). And afterwards came Moshe, and he turned Havaya from judgment to mercy, and it returned to YHVH (וּלְבָתַר אָתָא מֹשֶׁה וְהָפַךְ הוהי מִדִּינָא לְרַחֲמֵי וְאִתְחַזַּר יהו״ה). And this is the secret of “The stone which the builders despised” [Psalms 118] (וְדָא אִיהוּ רָזָא אֶבֶן מָאֲסוּ הַבּוֹנִים). At that time they all said: “This is from YHVH; it is wondrous in our eyes” [Psalms 118] (בְּהַהוּא זִמְנָא אָמְרוּ כֻּלְּהוּ מֵאֵת יהו״ה הָיְתָה זֹּאת וְגוֹ').

“Bereshit” - there is no “beginning” except the Neshama (בְּרֵאשִׁית לֵית רֵאשִׁית אֶלָּא נְשָׁמָה). He said to him: From here it is known that with this letter of the covenant of circumcision Adam sinned, and all the generations that came after him (אָמַר לֵיהּ מֵהָכָא אִשְׁתְּמוֹדָע דִּבְהַאי אוֹת דִּבְרִית מִילָה חָאב אָדָם וְכָל דָּרִין דְּאָתוּ אַבַּתְרֵיהּ). And this is that which the verse says: “Visiting the iniquity of the fathers upon the children” [Exodus 20] (וְדָא אִיהוּ דְאָמַר קְרָא פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים), because the deeds of the fathers are in their hands (בְּגִין דְּמַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם). He said to him: It is found that Shet is the Gilgul of Adam and Hevel, of whom it is said: “For he also is flesh” [Bereshit 6] (אָמַר לֵיהּ אִשְׁתְּכַח דְּשֵׁת אִיהוּ גִלְגּוּלָא דְאָדָם וְהֶבֶל דְּאִתְּמַר בֵּיהּ בְּשַׁגַּם הוּא בָשָׂר), “Beshagam - this is Hevel” (בְּשַׁגַּם זֶה הֶבֶל). And the secret of the matter: “Then it was begun to call in the name of YHVH” [Bereshit 4] (וְרָזָא דְמִלָּה אָז הוּחַל לִקְרוֹא בְּשֵׁם יהו״ה). “And I have known you by name” [Exodus 33] (וָאֵדָעֲךָ בְּשֵׁם), “Az” - this is what is said: “Then Moshe sang” [Exodus 15] (אָז, הַהוּא דְאִתְּמַר בֵּיהּ אָז יָשִׁיר משֶׁה), in the name of YHVH (בְּשֵׁם יהו״ה), “And I have known you by name” [Exodus 33] (וָאֵדָעֲךָ בְּשֵׁם). With two names: “What is His name, and what is His son’s name” [Proverbs 30] (בִּתְרֵין שְׁמָהָן מַה שְּׁמוֹ וּמַה שֶּׁם בְּנוֹ). And it is said of him: “Then it was begun” [Bereshit 4] (וְאִתְּמַר בֵּיהּ הוּחַל), that from there the world was established (דְּמִתַּמָּן הוּשְׁתַּת עָלְמָא).

Meanwhile, behold Rabbi Shimon and Rabbi Yitzchak and Rabbi Yodai and Rabbi Yehudah and the rest of the companions encountered Rabbi El'azar and his companions who were with him (אַדְהָכִי הָא רַבִּי שִׁמְעוֹן וְרַבִּי יִצְחָק וְרַבִּי יוּדָאִי וְרַבִּי יְהוּדָה וּשְׁאָר חַבְרַיָּא, פָּגְעוּ בְּרַבִּי אֶלְעָזָר וְחַבְרוֹי דַהֲווֹ עִמֵּיהּ). He said to them: What have you been engaged in? (אָמַר לוֹן בְּמַאי עַסְקִיתּוּ). They said to him: In the secret of the Gilgul of Adam and Hevel (אָמְרוּ לֵיהּ בְּרָזָא דְגִלְגּוּלָא דְאָדָם וְהֶבֶל). He said: Surely, in the supernal secret we have been engaged, and you also have been engaged (אָמַר וַדַּאי בְּרָזָא עִלָּאָה דַהֲוִינָא מִשְׁתַּדְּלִין, הֲוִיתוּן אַתּוּן מִשְׁתַּדְּלִין).

He opened as before and said: “There is a vanity that is done upon the earth…” [Ecclesiastes 8] (פָּתַח כְּמִלְּקַדְמִין וְאָמַר יֶשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ וְגוֹ'). This is Adam and Hevel, who sinned in thought and in deed (דָּא אָדָם וְהֶבֶל, בְּמַחֲשָׁבָה וּבְמַעֲשֶׂה חָאבוּ), as we established above (כְּמָה דְאוּקִימְנָא לְעֵילָא). And what are “thought” and “deed”? (וּמַאי נִיהוּ מַחֲשָׁבָה וּמַעֲשֶׂה). Abba and Imma, Chokhmah and Binah (אַבָּא וְאִימָא חָכְמָה וּבִינָה). Concerning them it is said: “You made them all with Chokhmah” [Psalms 104] (עֲלַיְהוּ אִתְּמַר כֻּלָּם בְּחָכְמָה עָשִׂיתָ). Behold “Asiyah” - because there is Ko’ach Mah (הֲרֵי עֲשִׂיָּה בְּגִין דְּתַמָּן כֹּחַ מָה). This is Chokhmah, which divides to two sides (דָּא חָכְמָה דְאִתְפַּלֵּג לִתְרֵין סִטְרִין). “Mah” - this is Adam, “thought” - “Mah” thought, “Mah” is Adam (מָ״ה אִיהוּ אָדָם מַחֲשָׁבָה חָשַׁב מָ״ה, מָ״ה אָדָם). You find that he is Adam-thought (תִּשְׁכַּח דְּאִיהוּ אָדָם מַחֲשָׁבָה). Binah - there are Yod-Heh, Abba and Imma, and within them the son, the pillar that supports them (בִּינָה, תַּמָּן י״ה אַבָּא וְאִמָּא וּבֵן בְּגַוַּיְיהוּ עַמּוּד דְּסָמִיךְ לוֹן). This is what is said about him: “For he also is flesh, Beshagam - this is Hevel” [Bereshit 6] (הַהוּא דְאִתְּמַר בֵּיהּ בְּשַׁגַּם הוּא בָשָׂר, בְּשַׁגַּם זֶה הֶבֶל). This is Moshe (דְּאִיהוּ משֶׁה). From there he was (מִתַּמָּן הֲוָה). And thus the ancients established: “Beshagam - this is Moshe” (וְהָכִי אוֹקְמוּהוּ קַדְמָאִין בְּשַׁגַּם זֶה משֶׁה). Hevel is called by the letters Bet of Bereishit and Lamed of “before the eyes of all Yisrael,” and the Heh is the Five Books of Torah that are destined to be given by his hand (הֶבֶל אִתְקְרִי עַל שֵׁם ב' מִן בְּרֵאשִׁית, ל' לְעֵינֵי כָּל יִשְׂרָאֵל, ה' חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה דְעָתִיד לְאִתְיַיהֲבָא עַל יְדֵיהּ). And this is the “hevel,” of which it is said: “For upon every utterance of the mouth of YHVH shall man live” [Deuteronomy 8] (וְדָא אִיהוּ הֶבֶ״ל, דְּאִתְּמַר בֵּיהּ כִּי עַל כָּל מוֹצָא פִי יהו״ה יִחְיֶה הָאָדָם). And there is a vanity from the Other Side, of which it is said: “Vanity they are, the work of delusions” [Jeremiah 10] (וְאִית הֶבֶל דְּסִטְרָא אָחֳרָא דְאִתְּמַר בֵּיהּ הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתּוּעִים). And this is the vanity of debased speech and idle words that have no usefulness at all (וְדָא הוּא הֶבֶל דְּנַבְלוּת הַפֶּה וּפִתְגָּמִין בְּטֵלִין דְּלֵית בְּהוּ תּוֹעֶלֶת כְּלָל). And because of this: “There is a vanity…” - some to whom it happens according to the deeds of the wicked, and there is a vanity to whom it happens according to the deeds of the righteous [Ecclesiastes 8] (וּבְגִין דָּא יֶשׁ הֶבֶל וְגוֹ' שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים וְיֵשׁ הֶבֶל אֲשֶׁר מַגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים).

What are the wicked? This is Samael and the serpent Shin (מַאי הָרְשָׁעִים דָּא סמא״ל וְנָחָשׁ ש). For Moshe is three branches of the root of the tree (דְּמשֶׁה אִיהִי תְּלַת עַנְפִין דִּשְׁרָשָׁא דְאִילָנָא). And this Shin is from Shet (וְדָא ש מִן שֵׁת). “Mah” from Moshe (מ״ה מִן משֶׁה). This is Adam, for he is in the likeness of the Supernal Adam (דָא אָדָם, דְּאִיהוּ בְּדִיּוֹקְנָא דְאָדָם דִּלְעֵילָא). And this is: “What is His name and what is His son’s name” [Proverbs 30] (וְדָא אִיהוּ מַה שְּׁמוֹ וּמַה שֶּׁם בְּנוֹ). And this “Mah”: “The Torah of YHVH is perfect” [Psalms 19] (וְהַאי מ״ה, ה תּוֹרַת יהו״ה תְּמִימָה). The Heh is the Five Books of the Torah, which were given to him in forty days and forty nights, when he did not eat bread nor drink water [Deuteronomy 9] (ה' חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה דְאִתְיְיהִיבוּ לֵיהּ בְּאַרְבְּעִין יוֹמִין וְאַרְבְּעִין לֵילְוָון דְּלֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה). And because the Shin, which is the root of the tree, was uprooted from its place, it became three branches, which are the three Zayin, in the likeness of this Shin (וּבְגִין דְּעָקַר ש דְּאִיהִי שְׁרָשָׁא דְאִילָנָא מֵאַתְרָה וְאִתְעֲבִידַת תְּלַת עַנְפִין דְּאִינוּן תְּלַת זַיְינִין כְּגַוְונָא דָא ש). For the seed, which is shot like an arrow, became Zayin (דְּזְרַע דְּאִיהוּ יוֹרֶה כְּחֵץ, אִתְעֲבִיד ז'). Three drops spread and became branches (דִּתְלַת טִפִּין אִתְפַּשְׁטוּ וְאִתְעֲבִידוּ שַׁרְבִיטִין). And because they were uprooted from their place, and what was one root became divided into three (וּבְגִין דְּאַעֲקַר לוֹן מֵאַתְרַיְיהוּ וּמַה דַּהֲוָה שָׁרְשָׁא חֲדָא עִקְרָא חֲדָא, אִתְפַּלְגוּ לִתְלַת), thus it was cast into three Gilgulim: one in Noach, and two in Shem and Yefet (הָכִי אִיהוּ אִזְדַּרִיק בִּתְלַת גִּלְגּוּלִין, חַד בְּנֹחַ, וּתְרֵין בְּשֵׁם וְיְפֶת). And because when Noach came, he did not pray mercy upon those men of the flood, he was shamed afterwards, and said: “And if not, blot me now from Your book that You have written” [Exodus 32] (וּבְגִין דְּכַד אָתָא נֹחַ לָא בָעָא רַחֲמֵי עַל אִילֵּין גּוּבְרִין דְּטוֹפָנָא אִתְבַּיַּישׁ לְבָתַר וְאָמַר וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ). And Shem - he did not establish study halls for protection (וְשֵׁם לַאו לְמַגָּנָא הֲוָה קֹבֵעַ מִדְרָשׁוֹת). And of Yefet it is said: “May Elohim enlarge Yefet, and may he dwell in the tents of Shem” [Bereshit 9] (וְיֶפֶת אִתְּמַר בֵּיהּ יַפְתְּ אלהי״ם לְיְפֶת וְיִשְׁכּוֹן בְּאָהֳלֵי שֵׁם).

In these three, he sought to be rooted in his roots, but he saw that it did not succeed (בְּאִלֵּין תְּלַת הֲוָה בָּעֵי לְאִשְׁתַּרְשָׁא בְּשָׁרְשׁוֹי חָמָא דְלָא אַצְלַח). He was uprooted from there and planted afterwards in Yechidah (אַעֲקַר לֵיהּ מִתַּמָּן וְנָטַע לֵיהּ לְבָתַר יְחִידָאָה). But Adam was planted in the three Patriarchs, and he joined and was whitened in them, and was rooted in his roots, and succeeded (אֲבָל אָדָם אִתְנַטַע בִּתְלַת אֲבָהָן וְאִצְטַרִיף וְאִתְלַבַּן בְּהוֹן וְאִשְׁתַּרַשׁ בְּשָׁרְשׁוֹי וְאַצְלַח). Immediately came Moshe, who is the son of Adam, and Kudsha Berikh Hu gave the Orayta through his hands, to water the tree so that it would grow in its roots and branches (מִיַּד אָתָא משֶׁה דְאִיהוּ בְּרֵיהּ דְּאָדָם וְיָהֵיב קוּדְשָׁא בְּרִיךְ הוּא אוֹרַיְיתָא עַל יְדוֹי לְאַשְׁקָאָה אִילָנָא לְאִתְגַּדְלָא בְּשָׁרְשׁוֹי וְעַנְפּוֹי). At that time the tree that had been uprooted was rectified (בְּהַהוּא זִמְנָא אִתְתַּקַּן אִילָנָא דְעָקַר). The sin that was sinned in the tree - here everything was rectified (חוֹבָא דְחָאב בְּאִילָנָא הָכָא תַּקִּין כֹּלָּא).

After Moshe was gathered from the world, it is said of him: “And the sun rises, and the sun sets” [Ecclesiastes 1] (לְבָתַר דְּאִתְכַּנִּישׁ משֶׁה מֵעָלְמָא אִתְּמַר בֵּיהּ וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ). And it is said of him: “Going toward the south, and turning toward the north; the wind goes round and round” [Ecclesiastes 1] (וְאִתְּמַר בֵּיהּ הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ). Three times it turns, corresponding to his three Gilgulim (תְּלַת זִמְנִין סוֹבֵב לָקֳבֵל תְּלַת גִּלְגּוּלִין). His Ruach revolved there (דְּרוּחֵיהּ אַסְחִיר תַּמָּן). Immediately, when it found there to rest, what is written? “And upon its circuits the wind returns” [Ecclesiastes 1] (מִיַּד דְּאַשְׁכַּח תַּמָּן לְשַׁרְיָא, מַה כְּתִיב וְעַל סְבִיבוֹתָיו שָׁב הָרוּחַ).

Rabbi El'azar said to him: It is made known here a supernal secret (אָמַר לֵיהּ רַבִּי אֶלְעָזָר אִשְׁתְּמוֹדָע הָכָא רָזָא עִלָּאָה), from the supernal Ruach of holiness, which is the son of Yod–Heh (מֵרוּחָא דְקוּדְשָׁא דִלְעֵילָא דְאִיהוּ בֶּן י״ה), which turns to the right and to the left and to the middle pillar (דְּאַסְחַר לִימִינָא וּשְׂמָאלָא וְעַמּוּדָא דְאֶמְצָעִיתָא), and afterwards to the three lower ones, which are Tzaddik and the two supports of truth (וּלְבָתַר לִתְלַת תַּתָּאִין דְּאִינוּן צַדִּיק וּתְרֵי סַמְכֵי קְשׁוֹט). And thus the supernal Adam likewise is in six sides (וְהָכִי אָדָם עִלָּאָה אוּף הָכִי בְּשִׁית סִטְרִין). And this is the secret of “Bereishit”: He created six above; He created six below; the Yod that flew (וְדָא רָזָא דִבְּרֵאשִׁית, בָּרָא שִׁית לְעֵילָא, בָּרָא שִׁית לְתַתָּא, י' דְּפָרַח).

From Shet is the Yod of Ya‘akov (מִן שֵׁת אִיהוּ י' דְּיַעֲקֹב), for the Yod flew from him and “heel” remained (דְּפָרַח י' מִינֵיהּ וְאִשְׁתָּאַר עָקֵב). And this is the secret of “He shall bruise your head, and you shall bruise his heel” [Bereshit 3] (וְדָא אִיהוּ רָזָא דְהוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב). And therefore, when the Yod flew from Shet, what is written about him? “For Elohim has set for me another seed” [Bereshit 4] (וּבְגִין דָּא כַּד פָּרַח י' מִן שֵׁת מַה כְּתִיב בֵּיהּ כִּי שָׁת לִי אלהי״ם זְרַע אַחֵר). “Acher” causes that the Yod, which is the seed from Shet, be lost (אַחֵר גָּרִים דְּאִתְאֲבַד י' דְּאִיהִי זְרַע מִן שֵׁת). And the secret of Shet: “All You have placed under his feet” [Psalms 8] (וְרָזָא דְשֵׁת כֹּל שַׁתָּה תַחַת רַגְלָיו), “all” indeed-this is the seed, the sign of the holy covenant (כֹּל וַדַּאי דְאִיהוּ זְרַע אוֹת בְּרִית קֹדֶשׁ). At that time Moshe came with the two tablets, which are the Bet from “Bereishit,” and covered over “Shet,” and it became “bShet” (בְּהַהוּא זִמְנָא אָתָא משֶׁה בִּתְרֵין לוּחִין דְּאִינוּן ב' מִן בְּרֵאשִׁית וְכַסִּי עַל שֵׁת וְאִתְעֲבִיד בּשֵׁת). And in that place he covered the Bet over “Shet” at the time it is said: “And Moshe hid his face” [Exodus 3] (וּבְאָן אֲתַר כַּסִּי ב' עַל שֵׁת בְּזִמְנָא דְאָמַר וַיַּסְתֵּר משֶׁה פָּנָיו), and the letter Yod-this is “the form of YHVH” [Numbers 12] (וְאָת י' אִיהִי תְמוּנַת יהו״ה), as a reward for “And Moshe hid his face, for he was afraid to gaze,” and “the form of YHVH he beheld” [Exodus 3; Numbers 12] (בִּשְׂכַר וַיַּסְתֵּר משֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט, וּתְמוּנַת יהו״ה יַבִּיט), and Shet was completed (וְאִשְׁתַּלִּים שֵׁת). And thus, “Bereshit bara [In the beginning He created]” is completed in shith [six] (וְהַיְינוּ בְּרֵאשִׁית בָּרָא אִשְׁתַּלִּים בְּשִׁית). “Shet [Seth]” is the conclusion of the Alef–Bet, while “Av [father]” is the head of the Alef–Bet (שֵׁת סִיּוּמָא דְאַלְפָא בֵּיתָא, אַב רֵישָׁא דְאַלְפָא בֵּיתָא). This is the secret of Atbash (וְדָא הוּא רָזָא דְאַ״תְּ בַּ״שׁ).

Here, Av [father] is rectified with Ben [son], both of them, one upon the other (הָכָא אִתְתַּקַּן אָב עִם בֵּן תַּרְוַיְיהוּ דָּא עַל גַּב דָּא). Wherever they go, they do not separate from one another (בְּכָל אֲתַר דְּאַזְלוּ לָא אִתְפָּרְשׁוּ דָּא מִן דָּא). In “Bereshit” there is Atbash: Alef–Tav, Bet–Shin; Alef–Bet corresponds to Shin–Tav (בְּרֵאשִׁית תַּמָּן אַ״תּ בַּ״שׁ, אַ״ב שֵׁ״ת). Reish–Yod remained from “Bereshit” (אִשְׁתָּאַר ר׳ י׳ מִן בְּרֵאשִׁית). Concerning it, it is said: “And he saw a beginning for himself” (וַיַּרְא רֵאשִׁית לוֹ) (Deuteronomy 33:21), which is, “The beginning of wisdom is the fear of YHVH” (רֵאשִׁית חָכְמָה יִרְאַת יהו״ה) (Psalms 111:10).

In this manner: the son within the father (כְּגַוְונָא דָא בֵּן בְּגוֹ אַבָּא). “And he saw a beginning for himself”—from there he inherited the Neshamata [soul], and he was called “Reishit lo [a beginning for himself]” according to his name (וַיַּרְא רֵאשִׁית לוֹ, מִתַּמָּן יָרִית לוֹ נִשְׁמָתָא וְאִתְקְרִי רֵאשִׁית לוֹ כִּשְׁמֵיהּ). And he was called Adam according to his name through the three Patriarchs, which are Shin (וְאִתְקְרִי אָדָם כִּשְׁמֵיהּ בִּתְלַת אֲבָהָן דְּאִינוּן ש׳). Adam came in Moshe, and in Moshe all is included (אָתָא אָדָם בְּמשֶׁה, וּבְמשֶׁה כָּלִיל כֹּלָּא). Therefore, the Shin of Moshe takes the Shin for the three Patriarchs; his Mah [what] is in the likeness of Adam Kadma’ah [primordial Man] (וּבְגִין דָּא שׁ׳ מִן משֶׁה שָׁקִיל שׁ׳ לִתְלַת אֲבָהָן, מ״ה דִּילֵיהּ כְּגַוְונָא דְאָדָם קַדְמָאָה). The complete Merkavah was in Moshe alone, as it was in the three Patriarchs (מַרְכְּבָתָא שְׁלֵימָתָא הֲוַת בְּמשֶׁה בִּלְחוּדוֹי, כְּמָה דַהֲוָה בִּתְלַת אֲבָהָן). And the supernal Adam was in Moshe: the three branches of Shin-lion, ox, eagle; “Mah”; and “the likeness of their faces-the face of Adam” [Ezekiel 1] (וְאָדָם עִלָּאָה הֲוָה בְּמשֶׁה, תְּלַת עַנְפִין דְש אַרְיִה שׁוֹר נֶשֶׁר, מַ״ה וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם). And it is said of him “Moshe, Moshe” twice [Exodus 3] (וְאִתְּמַר בֵּיהּ משֶׁה משֶׁה תְּרֵין זִמְנִין), to fulfill in him “What has been is what shall be, and that which is to be already was”-this is Adam HaRishon [Ecclesiastes 1; Ecclesiastes 3] (לְקַיְימָא בֵּיהּ מַה שֶּׁהָיָה הוּא שֶׁיִּהְיְה וַאֲשֶׁר לִהְיוֹת כְּבָר הָיָה דָא אָדָם הָרִאשׁוֹן). They all prostrated themselves before him and said: Fortunate is our portion, that we were stirred in you to know the supernal hidden secrets of Atik Yomin [Daniel 7] (אִשְׁתַּטְחוּ כֻּלְּהוּ קַמֵּיהּ וְאָמְרוּ זַכָּאָה חוּלְקָנָא דְאַעֲרַעְנָא בָּךְ לְמִנְדַּע רָזִין עִלָּאִין טְמִירִין דְּעַתִּיק יוֹמִין). Rabbi El'azar said: It is made known from here that from the letters of “Moshe” it implies that he is Hevel, and he is Shet, and he is Moshe (אָמַר רַבִּי אֶלְעָזָר אִשְׁתַּמוֹדָע מֵהָכָא דְמשֶׁה מֵאַתְווֹי מַשְׁמַע דְּאִיהוּ הֶבֶל וְאִיהוּ שֵׁת וְאִיהוּ משֶׁה). And the expansion of Moshe is in every generation and generation and in every Tzaddik (וְאִתְפַּשְׁטוּתֵיהּ דְּמשֶׁה בְּכָל דָּרָא וְדָרָא וּבְכָל צַדִּיק). And he goes by threes (וְאִיהוּ אָזִיל בִּתְלַת תְּלַת). And in every set of three upon which he rides, it is said of them: “My words shall not depart from your mouth and from the mouth of your seed and from the mouth of your seed’s seed” [Isaiah 59] (וּבְכָל תְּלַת דְאִיהוּ רָכִיב אִתְּמַר בְּהוֹן לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זְרַע זַרְעֲךָ). From here it is known that he is found only in a place in which there is Orayta (מֵהָכָא אִשְׁתְּמוֹדָע דְּאִיהוּ לָא אִשְׁתַּכַּח אֶלָּא בַּאֲתַר דְּאִית בֵּיהּ אוֹרַיְיתָא). And because of this: “Remember the Torah of Moshe My servant” [Malachi 3:4] (וּבְגִין דָּא זִכְרוּ תּוֹרַת משֶׁה עַבְדִּי).

Rabbi Yehudah said to him: Does his expansion, among human beings, have a measure? (אָמַר לֵיהּ רַבִּי יְהוּדָה אִתְפַּשְׁטוּתָא דִילֵיהּ בִּבְנֵי נָשָׁא אִית לֵיהּ שִׁעוּרָא). He said to him: Yes, up to six hundred thousand (אָמַר לֵיהּ אִין, עַד שִׁתִּין רִבּוֹא). And the secret of the matter: “One generation goes and another comes” [Ecclesiastes 1] (וְרָזָא דְמִלָּה דּוֹר הוֹלֵךְ וְדוֹר בָּא). And the ancients established that there is no generation with fewer than six hundred thousand (וְאוֹקְמוּהָ קַדְמָאִין דְּלֵית דּוֹר פָּחוֹת מִשִּׁשִּׁים רִבּוֹא). And because of this it is said of him: One woman gave birth in Egypt to six hundred thousand in one womb (וּבְגִין דָּא אִתְּמַר בֵּיהּ אִשָּׁה אַחַת יָלְדָה בְּמִצְרַיִם שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָד). And who is this? Moshe, who is equal to six hundred thousand of Yisrael (וּמַנּוּ דָא משֶׁה דְאִיהוּ שָׁקוּל כְּשִׁשִּׁים רִבּוֹא מִיִּשְׂרָאֵל).

Rabbi Shimon said: Blessed is my son to Atik Yomin (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן בְּרִיךְ בְּרִי לְעַתִּיק יוֹמִין). “And it came to pass at the end of days, that Kayin brought from the fruit of the ground an offering to YHVH” [Bereshit 4] (וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהו״ה). From what place did he bring it? From “the end of days” - from his remnants (מֵאָן אֲתַר אַיְיתֵי לֵיהּ, מִקֵּץ יָמִים, מִשִּׁיּוּרִין דִּילֵיהּ). Like a man who at the end of his days returns in repentance, when he no longer has strength to do good or evil (כְּגוֹן בַּר נַשׁ דְּאִיהוּ בְּסוֹף יוֹמוֹי חָזַר בִּתְיוּבְתָּא, כַּד לָא אִית לֵיהּ חֵילָא לְמֶעֱבַד טַב וּבִישׁ). And in his youth, in his strength, he did not repent (וּבְעוּלְמוֹי בְּתוּקְפֵיהּ לָא תָב). As they established: “Before the hoary head you shall rise” [Leviticus 19] (כְּמָה דְאוּקְמוּהוּ מִפְּנֵי שֵׂיבָה תָּקוּם). And because of this: “And unto Kayin and his offering He did not turn” [Bereshit 4] (וּבְגִין דָּא וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה). But Hevel - from the firstlings of his flock, he brought his offering from his best (אֲבָל הֶבֶל מִבְּכוֹרוֹת צֹאנוֹ אַיְיתֵי לֵיהּ קָרְבָּנָא מִשַּׁפִּירוּ דִילֵיהּ). And because of this: “And YHVH had regard to Hevel” [Bereshit 4] (וּבְגִין דָּא וַיִּשַׁע יהו״ה אֶל הֶבֶל). And furthermore: “Unto Kayin and unto his offering He did not turn” [Bereshit 4] (וְעוֹד אֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה). Because his offering was from that place which is called “nakedness” (בְּגִין דְּקָרְבָּנָא דִילֵיהּ הֲוָה מֵהַהוּא אֲתַר דְּאִקְרֵי עִרְוָה). And what was it? Flax (וּמַאי הֲוָה פִשְׁתִּים). As it is said: “And you shall make them linen breeches, to cover the flesh of nakedness” [Exodus 28] (דְּאִתְּמַר בֵּיהּ וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד לְכַסּוֹת בְּשַׂר עִרְוָה).