Daf 114a (דַּף קי״ד ע״א)

And from them souls descend into the world, each person according to his path (וּמִנְּהוֹן נָחֲתִין נִשְׁמָתִין לְעָלְמָא, אֵינַשׁ כְּפוּם אָרְחֵיהּ). And even though they are hidden, they spread, this one in that one, and make one body (וְאַף עַל גַּב דִּטְמִירִין אִינוּן, מִתְפַּשְׁטָן דָּא בְדָא וְאַעֲבִדוּ חַד גּוּפָא). And from this body descend the souls of the wicked, strong of Ruach (וּמֵהַאי גּוּפָא נָחֲתִין נִשְׁמָתְהוֹן דְּרַשִּׁיעַיָּא תַקִּיפֵי רוּחָא). From both of them you might think as one, but it is not so-rather one to his side, and one to his side (מִתַּרְוִיהוֹן סָלְקָא דַעִתָּךְ כַּחֲדָא, לָא אֶלָּא חַד לְסִטְרוֹי וְחַד לְסִטְרוֹי). Fortunate are the Righteous, who draw their souls from this holy body that is called Adam, which includes all (זַכָּאִין אִינוּן צַדִּיקַיָּא, דִמְשַׁלְּפֵי נִשְׁמָתְהוֹן מֵהַאי גּוּפָא קַדִּישָׁא דְאִקְרֵי אָדָם דִּכְלִיל כֹּלָּא). The place where the holy Crowns (Keterin) and Diadems (Itrin) are joined there, in the Bundle of the Cluster (Tzerora de-Atkhala) (אֲתַר דְּכִתְרִין וְעִטְרִין קַדִּישִׁין מִתְחַבְּרִין תַּמָּן בִּצְרוֹרָא דְאַתְכְּלָא).

(Some say:) “And it came to pass at the end of days, and Kayin brought…” [Bereshit 4] (נ״א וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן). What is “at the end of days”? But from that about which it is destined to be said: “The end of all flesh has come before Me” [Bereshit 6] (מַאי מִקֵּץ יָמִים אֶלָּא מֵהַהוּא דְעָתִיד לְאִתְּמַר בֵּיהּ קֵץ כָּל בָּשָׂר בָּא לְפָנַי). And because of this: “And unto Kayin and unto his offering He did not turn” [Bereshit 4] (וּבְגִין דָּא וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה). And furthermore, “at the end of days” - but it did not say “from the beginning of days” (וְעוֹד מִקֵּץ יָמִים וְלָא אָמַר מֵרֹאשׁ יָמִים). Rather, from his remnants, and not from his best (אֶלָּא מִשִּׁיּוּרִין דִּילֵיהּ וְלָא מִשַּׁפִּירוּ). Like a man who comes, a pauper, to his door at the time that he desires to eat (כְּבַר נַשׁ דְּאָתֵי מִסְכֵּנָא לְתַרְעֵיהּ וּבְזִמְנָא דְאִיהוּ תָּאִיב לְמֵיכַל). Because he does not wish to give him from the best of the food, he does not wish to give him anything after he has already eaten of the best (בְּגִין דְּלָא לְמֵיהַב לֵיהּ מִשַּׁפִּירוּ דְמַאֲכָל, לָא בָעֵי לְמֵיהַב לֵיהּ מִדֵּי בָּתַר דְּאָכִיל שַׁפִּירוּ דְכֹלָּא). He gathers that which is left at the end and gives it to the pauper, who despairs of him (כָּנִיף הַהוּא דְאִיהוּ בְּסוֹפָא וְיָהֵיב לְמִסְכֵּנָא דָא דְאִתְיָאֵשׁ מִנֵּיהּ). Kudsha Berikh Hu said: To the dog you cast it! (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְכַלְבָּא תַּרְמוּן לֵיהּ). And because of this: “And unto Kayin and unto his offering He did not turn” [Bereshit 4] (וּבְגִין דָּא וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה). But Hevel did not bring except from the best of all (אֲבָל הֶבֶל לָא אַקְרִיב אֶלָּא מִשַּׁפִּירוּ דְכֹלָּא). This is what is written: “And Hevel, he also brought” [Bereshit 4] (הֲדָא הוּא דִכְתִיב וְהֶבֶל הֵבִיא גַם הוּא). And “YHVH had regard to Hevel and to his offering, but unto Kayin and to his offering He did not turn” [Bereshit 4] (וַיִּשַׁע יהו״ה אֶל הֶבֶל וְאֶל מִנְחָתוֹ, וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה). And Hashem said to Kayin: “Why are you angry, and why is your countenance fallen? Surely if you do well, there will be uplift” [Bereshit 4] (וַיֹּאמֶר יהו״ה לְקַיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ, הֲלֹא אִם תֵּטִיב שְׂאֵת).

He said to him: If you improve your deeds, your offering shall be lifted up and accepted (אָמַר לֵיהּ אִם אַנְתְּ תֵּטִיב עוֹבָדָךְ, שְׂאֵת יִסְתַּלֵּק קָרְבָּנָךְ). But if you do not improve your deeds, “at the opening sin crouches” [Bereshit 4], to be avenged from you (וְאִם לֹא תֵטִיב עוֹבָדָךְ, לַפֶּתַח חַטָאת רֹבֵץ דְּיִתְפַּרַע מִינָךְ). It is said here “crouches,” and in another place it is written: “When you see the donkey of one that hates you lying under its burden” [Exodus 23] (אִתְּמַר הָכָא רוֹבֵץ, וּבַאֲתַר אָחֳרָא כְּתִיב כִּי תִרְאֶה חֲמוֹר שֹׂנְאֲךָ רוֹבֵץ תַּחַת מַשָּׂאוֹ וְגוֹ'). And it is written: “You shall not see your brother’s donkey…” [Deuteronomy 22] (לֹא תִרְאֶה אֶת חֲמוֹר אָחִיךָ). This is Kayin, who was lying down from the heaviness of his sin (דָא קַיִן דְּאִיהוּ רָבִיץ מִכּוֹבֵד עֲוֹנוֹי). And if he did not wish to return in repentance, “and you refrain from helping him,” for he did not do the deeds of your brother (וְאִי לָא בָּעֵי לְאַהֲדָרָא בִּתְיוּבְתָּא, וְחָדַלְתָּ מֵעֲזוֹב לוֹ דְלָא עָבִיד עוֹבָדוֹי דְאָחוּךְ). But if he returned in repentance, “you shall surely help with him” [Exodus 23] (וְאִי הֲדַר בִּתְיוּבְתָּא, עָזוֹב תַּעֲזוֹב עִמּוֹ). What did Hevel do? He rose against him and threw him to the ground, and afterwards Kayin rose and killed him (מֶה עָבַד הֶבֶל, קָם עֲלֵיהּ וְאַפְּלֵיהּ לְאַרְעָא, וּלְבָתַר קָם קַיִן וְקַטְלֵיהּ). As it is written: “And Kayin rose up against Hevel his brother and killed him” [Bereshit 4] (דְּכֵן כְּתִיב וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵהוּ). And because of this Ben Sira said: “Do not do good to the evil, and evil will not befall you” (וּבְגִין דָּא אָמַר בֶּן סִירָא טָב לְבִישׁ לָא תַעֲבִיד, וּבִישָׁא לָא מָטֵי לָךְ). “And Hashem said to Kayin: Where is Hevel, your brother?” [Bereshit 4] (וַיֹּאמֶר יהו״ה לְקַיִן אֵי הֶבֶל אָחִיךָ וְגוֹ').

Rabbi Shimon said: And did not Kudsha Berikh Hu know where Hevel was, that He asked him? (אָמַר רַבִּי שִׁמְעוֹן וְכִי לָא הֲוָה יָדַע קוּדְשָׁא בְּרִיךְ הוּא אָן הֲוָה הֶבֶל דְּשָׁאִיל לֵיהּ). Behold, no word is hidden from Him, as you say: “If a man shall hide himself in secret places, shall I not see him?” [Jeremiah 23] (וְהָא לָא אִתְכַּסִּי מִנֵּיהּ מִלָּה, כְּמָה דְאַתְּ אָמַר אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וְגוֹ'). Rather, woe to those foolish human beings, closed of heart and blinded of eyes (אֶלָּא וַוי לוֹן לִבְנֵי נָשָׁא טִפְּשַׁיָּא אֲטִימִין לִבָּא סְתִימֵי עִינָא). Of them it is said: “They have eyes but they do not see” [Psalms 115] (דַעֲלַיְיהוּ אִתְּמַר עִינַיִם לָהֶם וְלֹא יִרְאוּ). They do not see in the light of the Orayta (בִּנְהוֹרָא דְאוֹרַיְיתָא). These are those in the cities, who do not look nor know except in the straw of the Orayta (אִלֵּין אִינוּן בְּעִירָן דְּלָא מִסְתַּכְּלִין וְלָא יָדְעִין אֶלָּא בְתִבְנָא דְאוֹרַיְיתָא), which is the outer shell and its chaff (דְאִיהִי קְלִיפָה מִלְּבָר וּמוֹץ דִּילָהּ). Of them it is said: “Chaff and straw are exempt from tithes” (דְּאִתְּמַר בְּהוֹן מוֹץ וְתֶבֶן פְּטוּרִין מִן הַמַּעֲשֵׂר). But the sages of the Orayta, the masters of the secrets, cast out the straw and chaff which are outside, and they eat the wheat of the Orayta which is within (דְּחַכִּימִין דְּאוֹרַיְיתָא מָארֵי דְרָזִין זָרְקִין תִּבְנָא וּמוֹץ דִּלְבָר, וְאָכְלִין חִטָּה דְאוֹרַיְיתָא דְאִיהִי מִלְּגָאו). The twenty-two letters of the Orayta ascend to the number of wheat (כ״ב אַתְוָון דְּאוֹרַיְיתָא דְסָלְקִין לְחוּשְׁבַּן חִטָּ״ה).

Come and see: These in the cities think that Kudsha Berikh Hu asked him “Where is Hevel your brother?” as if He did not know where he was (תָּא חֲזִי אִלֵּין בְּעִירָן חָשְׁבִין דְּשָׁאִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא אֵ״י הֶבֶל אָחִיךָ כְּמָאן דְּלָא יָדַע אָן הוּא). Rather, “Ei” (Where) is that which departed from Adonai (אֶלָּא א״י אִיהוּ דְאִסְתַּלַּק מִן אדנ״י). This is Alef of Eheyeh, Imma Ila’ah, “Anochi” (דְּאִיהוּ א' אהי״ה אִימָּא עִלָּאָה אָנֹכִי). Yod of YHVH ascended with her to judge Kayin (י' יהו״ה דְּסָלִיק עִמָּהּ לְמֵדַן לְקַיִן). Because of this, when Alef-Yod departed from Adonai, there remained Dan (בְּגִין דָּא כַּד אִסְתַּלַּק א״י מִן אדנ״י אִשְׁתָּאַר ד״ן). And because of this: “Where Hevel your brother” (וּבְגִין דָּא אֵ״י הֶבֶל אָחִיךָ). “And he said: I do not know; am I my brother’s keeper?” [Bereshit 4] (וַיֹּאמֶר לֹא יָדַעְתִּי הֲשׁוֹמֵר אָחִי אָנֹכִי). I do not know that the Shekhinta, which is “Anochi,” was with him there (לָא יָדַעְנָא דִשְׁכִינְתָּא דְאִיהִי אָנֹכִי, עִמֵּיהּ תַּמָּן).

“Where”-that Imma and the Son ascended toward Chokhmah, to take vengeance from him (אֵ״י דְאִסְתַּלַּק אִימָּא וּבְרָא לְגַבֵּי חָכְמָה לְמֵיטַל נוּקְמָא מִינֵיהּ). And why toward Chokhmah? Because He is the supernal Adam, in whose likeness the lower Adam was created (וְאַמַּאי לְגַבֵּי חָכְמָה, בְּגִין דְּאִיהוּ אָדָם עִלָּאָה דְאִתְבְּרִי אָדָם תַּתָּאָה בְּדִיּוֹקְנֵיהּ).

“And He said: ‘The voice of your brother’s bloods cries out to Me’” (וַיֹּאמֶר קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי) (Bereshit 4:10). What is “bloods” (d’mei [bloods])? It should have said “blood” (dam [blood]) (דָּם מִבְּעִי לֵיהּ). Rather, what is d’mei [bloods]? Dan [He will judge], according to the numerical value of d’mei [bloods] (אֶלָּא מַאי דְּמֵי דָּ״ן כְּחֻשְׁבַּן דְּמֵ״י). And this is what is written: “I will judge (dan)—I—and afterward they shall go out with great wealth” (וְדָא אִיהוּ דָּן אָנֹכִי, וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל) (Bereshit 15:14). And furthermore, what is “the voice of the bloods”? It should have said “the voice of the blood” (וְעוֹד מַאי קוֹל דְּמֵי, קוֹל דָּם מִבְּעִי לֵיהּ). Rather, Onkelos translated: The voice of the seeds that are destined to come forth from your brother (אֶלָּא תִּרְגֵּם אֹנְקְלוֹס, קָל זַרְעִין דַּעֲתִידִין לְמֵיפַּק מִן אָחוּךְ). These are the six hundred thousand destined to come forth from Hevel (אִינוּן שִׁתִּין רִבּוֹא דַעֲתִידִין לְמֵיפַּק מֵהֶבֶל). Concerning him it is said: “Beshagam [because he also is]-this is Hevel” [Bereshit 6] (בְּהַהוּא דְאִתְּמַר בֵּיהּ בְּשַׁגַּם זֶה הֶבֶל). All of them cry out from the earth (כֻּלְּהוּ צָוְוחִין מִן אַרְעָא). Here is hinted the affliction of judgment, the distortion of judgment, violence, destruction, and breaking, which the children of Kayin are destined to do to the children of Kudsha Berikh Hu (הָכָא רְמִיז עִנּוּי הַדִּין וְעִוּוּת הַדִּין וְחָמָס וְשׁוֹד וְשֶׁבֶר דַּעֲתִידִין בְּנוֹי דְּקַיִן לְמֶעֱבַד לִבְנוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). And this is: “The voice of your brother’s bloods” (וְדָא אִיהוּ קוֹל דְּמֵי אָחִיךָ). “Your brother” is called from the side of those of whom it is said: “Slay every man his brother” [Exodus 32] (אָחִיךָ אִתְקְרֵי מִסִּטְרָא דְאִנּוּן דְּאִתְּמַר בְּהוֹן הִרְגוּ אִישׁ אֶת אָחִיו).

(Some say:) “And Hashem said to Kayin: Where is Hevel your brother” [Bereshit 4] (נ״א וַיֹּאמֶר יהו״ה אֶל קַיִן אֵי הֶבֶל אָחִיךָ). Rabbi Shimon said: And did not Kudsha Berikh Hu know where Hevel was, that He asked “Where is Hevel your brother”? (אָמַר רַבִּי שִׁמְעוֹן וְכִי לָא הֲוָה יָדַע קוּדְשָׁא בְּרִיךְ הוּא אֵי הֶבֶל דַּהֲוָה שָׁאִיל אֵי הֶבֶל אָחִיךָ). And did He not know that before Kudsha Berikh Hu nothing is hidden, even the thought of the heart, how much more the words of the world? (וְכִי אִיהוּ לָא הֲוָה יָדַע דְּקוּדְשָׁא בְּרִיךְ הוּא לֵית מִלָּה דְיִתְכַּסִּי מִנֵּיהּ אֲפִילוּ מַחֲשָׁבָה דְלִבָּא כָּל שֶׁכֵּן מִלָּהּ דְּעָלְמָא). And he said: “I do not know; am I my brother’s keeper?” [Bereshit 4] (דְּאָמַר לֹא יָדַעְתִּי הֲשׁוֹמֵר אָחִי אָנֹכִי). Rather, woe to the fools, closed of heart, who have eyes and do not see, who eat only straw like animals (אֶלָּא וַוי לוֹן לְטִפְּשִׁין אַטִימִין דְּלִבָּא וְעַיְינִין לוֹן וְלָא מִסְתַּכְּלִין אֶלָּא בְּתֶבֶן לְמֵיכַל מִנֵּיהּ כִּבְעִירָן). But the sages know the wheat of the Orayta, which is twenty-two letters, as the number of wheat (דְּחַכִּימִין דְּיָדְעִין בְּחִטָה דְאוֹרַיְיתָא דְאִיהִי שְׁנַיִם וְעֶשְׂרִים אַתְוָון כְּחֻשְּׁבַּן חִטָּ״ה). These cast away the straw of the Orayta and eat the wheat of the Orayta within (אִלֵּין זָרְקִין תִּבְנָא מִדְּאוֹרַיְיתָא וְאָכְלִין חִטָה דְאוֹרַיְיתָא מִלְּגוֹ).

Come and see the hidden secrets in this verse (תּוּ אַחֲזֵי לְכוֹן רָזִין טְמִירִין בְּהַאי קְרָא). At the time that Kayin killed Hevel, the Alef-Yod ascended from Adonai and Dan remained (בְּזִמְנָא דְקָטַל קַיִן לְהֶבֶל, סָלִיק א״י מִן אדנ״י וְאִשְׁתָּאַר ד״ן). Alef is Anochi, Imma Ila’ah (א' אִיהוּ אָנֹכִי אִימָא עִלָּאָה). Yod is YHVH of the Yodin, Abba (י' יהוה דְיוּדִין אַבָּא). They ascended to demand judgment for the children, which is Hevel (דִּסְלִיקוּ לְמִתְבַּע דִּינָא עַל בְּנֵיְיהוּ דְאִיהוּ הֶבֶל). And because of this Kudsha Berikh Hu said: “Where is Hevel your brother?” [Bereshit 4] (וּבְגִין דָּא אָמַר קוּדְשָׁא בְּרִיךְ הוּא אֵי הֶבֶל אָחִיךָ). At that time he said: “I do not know; am I my brother’s keeper?” [Bereshit 4] (בְּהַהוּא זִמְנָא אָמַר אִיהוּ לֹא יָדַעְתִּי הֲשׁוֹמֵר אָחִי אָנֹכִי). Kudsha Berikh Hu saw that he did not recall the Yod, only the Alef, which is Anochi (חָמָא קוּדְשָׁא בְּרִיךְ הוּא דְלָא אַדְכִּיר י', אֶלָּא א' דְּאִיהוּ אָנֹכִי). He said to him: “The voice of your brother’s bloods cry out to Me” [Bereshit 4] (אָמַר לֵיהּ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי). “Your brother’s blood” it should have said (דַּם אָחִיךָ מִבָּעֵי לֵיהּ). What is “bloods”? This is the blood of the Yod (מַאי דְּמֵי, אֶלָּא דָא דַם י'). And furthermore “bloods” is Dan, as the calculation that remained from Adonai (וְעוֹד דְּמֵי אִיהוּ דָ״ן כְּחוּשְׁבַּן דְּאִשְׁתָּאַר מִן אדנ״י). And all is truth, for three Names are included in that Name: Abba, Imma, and Daughter, which are YHVH, Eheyeh, Adonai (וְכֹלָּא קְשׁוֹט, דִּתְלַת שְׁמָהָן כְּלִילָן בְּהַהוּא שְׁמָא, אַבָּא וְאִימָא וּבְרַתָּא, דְּאִנּוּן יהו״ה אהי״ה אדנ״י). Because Hevel was the likeness of the supernal Adam, the middle pillar (בְּגִין דְּהֶבֶל הֲוָה דִיּוֹקְנָא דְאָדָם דִּלְעֵילָא דְאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא). And he is the voice, of which it is said: “The voice of your brother’s bloods” [Bereshit 4] (וְאִיהוּ קוֹל דְּאִתְּמַר בֵּיהּ קוֹל דְּמֵי אָחִיךָ). And there is another secret: “The voice of your brother’s bloods” - it should have said “the blood” (וְאִית רָזָא אָחֳרָא, קוֹל דְּמֵי, קוֹל דָּם מִבָּעֵי לֵיהּ).

Rather Onkelos translated: The voice of the blood of the seeds that are destined to come forth from your brother, and these are the six hundred thousand (אֶלָּא תִּרְגֵּם אֻנְקְלוֹס קָל דַּם זַרְעִין דַּעֲתִידִין לְמֵיפַּק מִן אֲחוּךְ, וְאִנּוּן שִׁתִּין רִבּוֹא). At that time, when He saw that this sin depended in the supernal place, he thought of repentance and said: “My sin is too great to bear. Behold, You have driven me out today from the face of the earth, and from Your face I shall be hidden, and I shall be a fugitive and a wanderer in the earth…” [Bereshit 4] (בְּהַהוּא זִמְנָא דְחָמָא דְחוֹבָא דָא בַּאֲתַר עִלָּאָה הֲוָה תַּלְיָא, הִרְהֵר בִּתְיוּבְתָּא וְאָמַר גָּדוֹל עֲוֹנִי מִנְּשׂוֹא, הֵן גֵּרַשְׁתָּ אוֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְגוֹ'). Here is hinted the Gilgul of the wicked, of whom it is said: “And so I saw the wicked buried and they came…” [Ecclesiastes 8] (הָכָא אִתְרַמִּיז גִּלְגּוּלָא דְרַשִּׁיעַיָּא דְאִתְּמַר בְּהוֹן וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וָבָאוּ וְגוֹ'). “This day You have driven me out” - this is the first Gilgul (וְדָא אִיהוּ הֵן גֵּרַשְׁתָּ אוֹתִי הַיּוֹם דָּא גִלְגּוּלָא קַדְמָאָה). “And I shall be a fugitive” - this is the second Gilgul (וְהָיִיתִי נָע דָּא גִלְגּוּלָא תִּנְיָינָא). “And a wanderer” - this is the third Gilgul (וָנָד דָּא גִלְגּוּלָא תְּלִיתָאָה). This is the secret of “For three transgressions of Yisrael” [Amos 2] (דָּא אִיהוּ רָזָא עַל שְׁלשָׁה פִּשְׁעֵי יִשְׂרָאֵל). If he returns in repentance within three Gilgulim, it is good (אִם תָּב בִּתְיוּבְתָּא בִּתְלַת גִּלְגּוּלִין שַׁפִּיר). But if not, it is written: “And for four I will not turn it back” [Amos 2] (וְאִם לָא, כְּתִיב בֵּיהּ וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ). I will not return him into another body (לָא אַהֲדַר לֵיהּ בְּגוּפָא אָחֳרָא). But: “Hand to hand, the evil shall not be cleansed” [Proverbs 11] (אֶלָּא יָד לְיָד לֹא יִנָּקֶה רָע). And thus he goes, a fugitive and a wanderer, until six hundred thousand, and each one according to his strength (וְהָכִי אָזִיל נָע וָנָד עַד שִׁתִּין רִבּוֹא, וּלְכָל חַד כְּפוּם חֵילֵיהּ). For the one who kills-thus Kudsha Berikh Hu takes vengeance from him (דְּהַהוּא דְקָטִיל הָכִי נָטִיל קוּדְשָׁא בְּרִיךְ הוּא נוּקְמָא מִנֵּיהּ).

Rabbi El'azar said: If so, it is made known that all this punishment will be in the final exile (אָמַר רַבִּי אֶלְעָזָר אִם כֵּן אִשְׁתְּמוֹדָע דְּכָל עָאקוּ דָא יְהֵא בְגָלוּתָא בַתְרָאָה). Why then is it written: “I have acquired a man with YHVH” [Bereshit 4] (אַמַּאי אִתְּמַר קָנִיתִי אִישׁ אֶת יהו״ה)? If you say: because of Keni, that from him came forth exalted seed (אִי תֵימָא בְגִין קֵנִי דְנָפִיק מִנֵּיהּ זַרְעָא מַעַלְיָא). After he is gathered, the sons of Kayin will be aroused to destroy the world (בָּתַר דְּיִתְכַּנִּישׁ אִיהוּ יִתְעָרוּן בְּנוֹי דְּקַיִן לְחָרְבָא עָלְמָא). And from them: “The voice of your brother’s bloods cry out” [Bereshit 4] (וּמִנַּיְיהוּ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים). This is what is written: “From the oppression of the poor, from the sighing of the needy…” [Psalms 12] (הֲדָא הוּא דִכְתִיב מִשּׁוֹד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים וְגוֹ').

Rabbi Shimon said to him: My son, Kayin was from the side of the Tree of Knowledge of good and evil (אָמַר לֵיהּ רַבִּי שִׁמְעוֹן, בְּרִי, קַיִן מִסִּטְרָא דְאִילָנָא דְטוֹב וָרָע הֲוָה). The spreading of the good was in Gilgul until Keni, the father-in-law of Moshe (וְאִתְפַּשְׁטוּתָא דְטוֹב הֲוָה בְגִלְגוּלָא עַד קֵנִי חוֹתֵן מֹשֶׁה). From there and onward was the spreading of the evil (מִתַּמָּן וְאֵילֵךְ אִתְפַּשְׁטוּתָא דְרָע). And because Kudsha Berikh Hu showed him what his children would do to Yisrael in every generation (וּבְגִין דְּאַחֲזֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מַה דַּעֲתִידִין לְמֶעֱבַד בְּנוֹי לְיִשְׂרָאֵל בְּכָל דָּרָא וְדָרָא). Since he saw all, he said: “My sin is too great to bear” [Bereshit 4] (דְּכֹלָּא אַחֲזֵי לֵיהּ, אָמַר גָּדוֹל עֲוֹנִי מִנְּשׂוֹא). And from where do we know that his Gilgul was shown to him in every generation? (וּמְנָא לָן דְּאַחֲזֵי לֵיהּ גִּלְגּוּלָא דִילֵיהּ בְּכָל דָּרָא וְדָרָא). This is what is written: “Behold, You have driven me out today from the face of the earth, and from Your face I shall be hidden, and I shall be a fugitive and a wanderer in the earth” [Bereshit 4] (הֲדָא הוּא דִכְתִיב הֵן גֵּרַשְׁתָּ אוֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ). “A fugitive and a wanderer” - surely (נָע וָנָד וַדַּאי). Here is hinted his Gilgul and that of his sons (הָכָא רָמִיז גִּלְגּוּלָא דִילֵיהּ וּבְנוֹי). This is what is written: “And so I saw the wicked buried and they came” [Ecclesiastes 8] (הֲדָא הוּא דִכְתִיב וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וָבָאוּ). And we already established: “And He repays His haters…” [Deuteronomy 7] (וְהָא אוּקִימְנָא לוֹן וּמְשַׁלֵּם לְשׂנְאָיו וְגוֹ').

“Behold, You have driven me out” - this is the Primordial Gilgul (הֵן גֵּרַשְׁתָּ אוֹתִי דָא גִלְגּוּלָא קַדְמָאָה). “Today” - as it is said: “Today, if you will hear His voice” [Psalms 95] (הַיּוֹם כְּהַהוּא דְאִתְּמַר בֵּיהּ הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ). “And I shall be a fugitive and a wanderer” - two other Gilgulim (וְהָיִיתִי נָע וָנָד תְּרֵין גִּלְגּוּלִין אָחֳרָנִין). “I shall be hidden” - here is hinted: “And He said: I shall hide My face from them” [Deuteronomy 32] (אֶסָּתֵר הָכָא רָמִיז וַיֹּאמֶר אַסְתִּירָה פָנַי מֵהֶם). “Behold, all these does El do, twice, three times with a man” [Job 33] (וְהֶן כָּל אֵלֶּה יִפְעַל אֵ״ל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר). And concerning them it is said: “For three transgressions of Yisrael, and for four I will not turn it back” [Amos 2] (וַעֲלַיְיהוּ אִתְּמַר עַל שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל, וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ). That He will not return them in a fourth body (דְלָא אַהֲדַר לוֹן בְּגוּפָא רְבִיעָאָה). And not with a fourth redemption (וְלַאו בְּפוּרְקָנָא רְבִיעָאָה). But it is said concerning Yisrael: “YHVH alone did lead him, and there was no strange god with Him” [Deuteronomy 32] (אֶלָּא אִתְּמַר בְּיִשְׂרָאֵל יהו״ה בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר).

Because of this the masters of the Mishnah established: Converts will not be accepted in the days of Mashiach (בְּגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין אֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ). And further, “Where is the breath of your brother?” (וְעוֹד אֵי הֶבֶל אָחִיךָ), come and see, these two letters cause to be heard that to the supernal place they would ascend (תָּא חֲזִי תְּרֵין אַתְוָון אִלֵּין שְׁמַעִִנָא דְלַאֲתַר עִלָּאָה הֲווֹ סָלְקִין), Alef–Yod, Alef is hidden and concealed, Yod is thought (א״י, א׳ אָמוֹן מוּפְלָא וּמְכוּסֶה, י׳ מַחֲשָׁבָה), for in this place Adam and Hevel sinned (דִבְהַאי אֲתַר חָאבוּ אָדָם וְהֶבֶל), and it was said that these are Alef, the supernal Keter, Yod, thought (וְאִתְּמַר דְּאִינוּן א׳ כֶּתֶר עִלְיוֹן, י׳ מַחֲשָׁבָה), higher and higher ascended this guilt (לְעִילָא לְעִילָא אִסְתַּלַּק הַאי חוֹבָה). Rabbi El'azar said to him: Father, behold how many thoughts there are (אָמַר לֵיהּ רַבִּי אֶלְעָזָר, אַבָּא, וְהָא כַּמָּה מַחֲשָׁבוֹת אִינוּן), Shekhinta is called “thought” (שְׁכִינְתָּא אִתְקְרֵי מַחֲשָׁבָה), and she is Yod from Ado-nai (וְאִיהִי י׳ מִן אדנ״י), and Chokhmah is “thought” (וְחָכְמָה מַחֲשָׁבָה), and Keter, which is Alef from Ado-nai, is “thought” (וְכֶתֶר דְּאִיהִי א׳ מִן אדנ״י מַחֲשָׁבָה). And how many thoughts are there, this above that, and this upon that (וְכַמָּה מַחֲשָׁבִין אִינוּן דָּא לְעִילָא מִן דָּא, וְדָא עַל גַּב דָּא), this is that which is written: “For high above high watches, and higher ones are over them” (Ecclesiastes 5) (הֲדָא הוּא דִכְתִיב כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם). And higher than all, the hidden thought of all hidden ones, supernal above all supernals (וּלְעִילָא מִכֻּלְּהוּ מַחֲשָׁבָה סְתִימָא דְכָל סְתִימִין, עִלָּאָה עַל כָּל עִלָּאִין), for there is no other thought higher than it (דְּלֵית מַחֲשָׁבָה אָחֳרָא לְעִילָא מִנֵּיהּ). And how many thoughts are garments, this upon this (וְכַמָּה מַחֲשָׁבִין אִינוּן לְבוּשִׁין דָּא לְדָא), and it is made known that he sinned only in the thought that is garment (וְאִיהוּ אִשְׁתְּמוֹדָע דְּלָא חָאב אֶלָּא בְּמַחֲשָׁבָה דְאִיהִי לְבוּשָׁא). This is that which is written: “And I was afraid, for I was naked, and I hid myself” (Bereshit 3) (הֲדָא הוּא דִכְתִיב וָאִירָא כִּי עִירוֹם אָנֹכִי וָאֵחָבֵא). It was said regarding Adam: “And I hid myself” (אִתְּמַר בְּאָדָם וָאֵחָבֵא), and it was said regarding Moshe: “And Moshe hid his face” (Exodus 3) (וְאִתְּמַר בְּמֹשֶׁה וַיַּסְתֵּר מֹשֶׁה פָּנָיו).

Rabbi Shimon said: My son, surely in all did Adam sin, in the thought which is garment, and in the thought which is inward (אָמַר רַבִּי שִׁמְעוֹן, בְּרִי, בְּוַדַּאי בְּכֹלָּא חָאב אָדָם, בְּמַחֲשָׁבָה דְאִיהִי לְבוּשָׁא, וּבְמַחֲשָׁבָה דְאִיהִי מִלְּגָאו). And because of this He said to Moshe at the time when he said: “Show me, please, Your glory” (Exodus 33) (וּבְגִין דָּא אָמַר לְמֹשֶׁה בְּזִמְנָא דְאָמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ), He said, “For no man shall see Me and live” (וַיֹּאמֶר כִּי לֹא יִרְאַנִי הָאָדָם וָחָי). For if he merited to see Me, he would live forever (דְּאִם זָכָה שֶׁיִּרְאַנִי, וָחַי לְעוֹלָם). And because of this He said to him: “You are not able to see My face” (Exodus 33) (וּבְגִין דָּא אָמַר לֵיהּ לֹא תוּכַל לִרְאוֹת אֶת פָּנָי). And these are not faces here, but faces that are not seen (וְלַאו אִינוּן פָּנִים הָכָא אֶלָּא פָנִים דְּלָא נִרְאִין), in the place where the Cause of causes is made known, and in the place where it is revealed (בַּאֲתַר דְּאִשְׁתְּמוֹדָע עִלַּת הָעִלּוֹת, וּבַאֲתַר דְּאִתְגַּלְיָיא). And the sin of Adam caused that Moshe could not gaze upon it, all the more so another (וְחוֹבָא דְאָדָם גָּרִים דְּלָא יְכִיל מֹשֶׁה לְאִסְתַּכְּלָא בֵיהּ, כָּל שֶׁכֵּן אָחֳרָא). For the Cause of causes withdrew from the thought in which Adam sinned (דְּעִלַּת הָעִלּוֹת אִסְתַּלַּק מִמַּחֲשָׁבָה דְחָאב בָּהּ אָדָם). And because of this, the eye shall not see it, and thought shall not grasp it (וּבְגִין דָּא עַיִן לֹא תְשׁוּרֵהוּ, וּמַחֲשָׁבָה לֹא תְכִילֵהוּ), nor is it possible to attain it (לָא יָכִיל לְאַשָּׂגָא לֵיהּ). For He is the Life of life (דְּאִיהוּ חַי הַחַיִּים), and in the place where He dwells there is no death there (וּבַאֲתַר דְּאִיהוּ שַׁרְיָא לֵית מִיתָה תַמָּן). And the thought that withdrew from Him, surely it is Chokhmah, a garment for the Hidden Chokhmah (וּמַחֲשָׁבָה דְאִסְתַּלַּק מִנֵּיהּ, בְּוַדַּאי אִיהוּ חָכְמָה לְבוּשָׁא לְחָכְמָה סְתִימָאָה). Surely in it Adam sinned (בְּוַדַּאי בָּהּ חָאב אָדָם). And because of this it is said of him: “And I was afraid, for I was naked, and I hid myself” (Bereshit 3) (וּבְגִין דָּא אִתְּמַר בֵּיהּ וָאִירָא כִּי עִירוֹם אָנֹכִי וָאֵחָבֵא).