Daf 116b (דַּף קט״ז ע״ב)

And those of Beri’ah are garments for those of Atzilut (וְאִינוּן דִּבְרִיאָה אִינוּן לְבוּשִׁין לְאִינוּן דַּאֲצִילוּת), and this is the light of the supernal garment (וְהַאי אִיהוּ אוֹר לְבוּשׁ עִִלְיוֹן), and these ten are enclothed in ten (וְאִינוּן עִִשֶׂר מִתְלַבְּשִׁין בְּעִִשֶׂר), and those of Atzilut said to those of Beri’ah that are enclothed in them (וְאִלֵּין דַּאֲצִילוּת אָמְרוּ לְאִינוּן דִּבְרִיאָה דְמִתְלַבְּשִׁין בְּהוֹן), “Let us make man in our image, after our likeness” (Bereshit 1) (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵינוּ). Every Sefirah gave in him its portions from within and from without (כָּל סְפִירָה יָהִיב בֵּיהּ חוּלָקֵיהּ מִלְּגָאו וּמִלְּבָר), and if one of the ten Sefirot was lacking and did not give in him its portions, the structure of man would not have been complete (וְאִם חָסֵר חַד מֵעֲשַׂר סְפִירָן דְּלָא הֲוָה יָהִיב בֵּיהּ חוּלָקֵיהּ לָא הֲוָה אִשְׁתַּלִּים בִּנְיָינָא דְאָדָם). And at the time that man sinned, every Sefirah took back its portions from him and what remained was Ein (וּבְזִמְנָא דְחָב אָדָם כָּל סְפִירָה וּסְפִירָה נָטִיל חוּלָקֵיהּ מִנֵּיהּ וְאִשְׁתָּאַר אַיִן). And this is the secret of the matter: “And the advantage of man over the beast is Ein” (Ecclesiastes 3) (וְרָזָא דְמִלָּה וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה אָיִן).

And because of this the Masters of the Mishnah said: “And man in honor does not lodge; he is compared to the beasts that perish” (Psalms 49) (וּבְגִין דָּא אָמְרוּ מָארֵי מַתְנִיתִין וְאָדָם בִּיקָר בַּל יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ). Man who had honor from above and did not guard it (אָדָם דַּהֲוָה לָן בִּיקָר דִּלְעִילָא וְלָא נָטִיר לֵיהּ), is compared to the beasts in his likeness, which are the holy Chayot (נִמְשַׁל כַּבְּהֵמוֹת דְּמוּת דִּילֵיהּ, דְּאִינוּן חַיּוֹת הַקֹּדֶשׁ). But the Cause of causes (אֲבָל עִלַּת הָעִלּוֹת), when He created him (כַּד בָּרָא לֵיהּ), as you have said (כְּמָה דְאַתְּ אָמַר). (some say: this is what is written) (נ״א: הַדָא הוּא דִכְתִיב)-“And Elohim created the man in His image” (Bereshit 1) (וַיִּבְרָא אלהי״ם אֶת הָאָדָם בְּצַלְמוֹ), He took all from Himself and placed it in him without the partnership of another (אִיהוּ נָטִיל כֹּלָּא מִינֵיהּ וִיהִיב בֵּיהּ בְּלָא שׁוּתָּפוּ דְאָחֳרָא). For Abba and Imma made him in their forms, in two forms (דְּאַבָּא וְאִימָּא עָבְדוּ לֵיהּ בְּצִיּוּרַיְיהוּ בִּתְרֵין צִיּוּרִין). This is what is written: “And Hashem Elohim formed” - and He formed with two forms (Bereshit 2) (הֲדָא הוּא דִכְתִיב וַיִּיצֶר יהו״ה אלהי״ם וַיִּיצֶר בִּתְרֵין צִיּוּרִין), the form of Abba, which is Hashem (צִיּוּרָא דְאַבָּא דְאִיהוּ יהו״ה), and the form of Elohim, which is Imma (וְצִיּוּרָא דֶאלהי״ם דְּאִיהִי אִימָּא), and this is “And Hashem Elohim formed” (וְדָא אִיהוּ וַיִּיצֶר יהו״ה אלהי״ם). And afterward He made him a vessel, as it is written: “Dust from the ground” (Bereshit 2) (וּלְבָתַר עָבַד לֵיהּ מָאנָא הֲדָא הוּא דִכְתִיב עָפָר מִן הָאֲדָמָה). From the ground it is not written, but rather dust from the ground (מִן הָאֲדָמָה לָא כְתִיב, אֶלָּא עָפָר מִן הָאֲדָמָה), and this is the lower Shekhinta, of which it is said: “And man shall return to dust” (Job 34) (וְדָא שְׁכִינְתָּא תַּתָּאָה דְאִתְּמַר בָּהּ וְאָדָם עַל עָפָר יָשׁוּב), which is his Gilgul (דְּאִיהִי גִלְגּוּלָא דִילֵיהּ).

Rabbi El'azar said: Abba, after the will is found, it is necessary to open words in revelation (אָמַר רַבִּי אֶלְעָזָר, אַבָּא, בָּתַר דְּרַעֲוָא אִשְׁתַּכַּח צָרִיךְ לְמִפְתַּח מִלִּין בְּאִתְגַּלְיָא). What is man that the Cause of causes created him in His likeness (מַאי אָדָם דְּבָרָא עִלַּת הָעִלּוֹת בְּדִיּוֹקְנֵיהּ), for behold it is written that there is no likeness in Him (דְּהָא כְתִיב דְּלֵית בֵּיהּ דְּמוּת). He said to him: My son, here it does not say “in our image,” which implies likeness (אָמַר לֵיהּ, בְּרִי, הָכָא לָא אָמַר בְּצַלְמֵנוּ, דְּאִית בֵּיהּ דִּיּוֹקְנָא), but “in His image,” meaning in the manner that He sees but is not seen (אֶלָּא בְּצַלְמוֹ רוֹצֶה לוֹמַר כְּגַוְונָא דְאִיהוּ רוֹאֶה וְאֵינוֹ נִרְאֶה), that so he should be (דִּיהֵא אִיהוּ הָכִי). And in the manner that there is no likeness in Him, so he should be (וּכְגַוְונָא דְלֵית בֵּיהּ דִּיּוֹקְנָא, דִּיהֵא אִיהוּ הָכִי). And in the manner that none precedes Him, so he should be (וּכְגַוְונָא דְלֵית קַדְמוֹן עֲלֵיהּ דִּיהֵא אִיהוּ הָכִי). And in the manner that He is the Cause of causes, One without partner and without reckoning, so he should be (וּכְגַוְונָא דְאִיהוּ עִלַּת הָעִלּוֹת חַד בְּלָא שׁוּתָּפוּ וּבְלָא חֻשְׁבָּן, דִּיהֵא אִיהוּ הָכִי). All in His manner (כֹּלָּא כְּגַוְונָא דִילֵיהּ). And there is Adam of Beri’ah and Yetzirah and Asiyah in another manner, in garments and in body (וְאִית אָדָם דִּבְרִיאָה וִיצִירָה וַעֲשִׂיָּה בְּגַוָּונָא אָחֳרָא בִּלְבוּשִׁין וְגוּפָא), Outside (דְלְבַר), some say: only (נ״א: בלבד), for in Atzilut, behold it is said that there is no Beri’ah or Yetzirah or Asiyah at all (דְּבַאֲצִילוּת הָא אִתְּמַר דְּלֵית בֵּיהּ בְּרִיאָה וִיצִירָה וַעֲשִׂיָּה כְּלָל). There is Beri’ah, that He created it below in His likeness (אִית בְּרִיאָה דְבָרָא הוּא לְתַתָּא בְדִיּוֹקְנֵיהּ), but it is not that He Himself was created (אֲבָל לַאו דְּאִתְבְּרֵי אִיהוּ). And come and see, even though it is said regarding the Sefirot “Beri’ah” (וְתָא חֲזִי אַף עַל גַּב דְּאִתְּמַר בִּסְפִירָן בְּרִיאָה), it is a garment from without (בִּלְבוּשָׁא מִלְּבָר אִיהוּ), and not it from within (וְלַאו אִיהוּ מִלְּגָאו). And because of this it is written: “And Elohim created the man in His image” (Bereshit 1) (וּבְגִין דָּא כְּתִיב וַיִּבְרָא אלהי״ם אֶת הָאָדָם בְּצַלְמוֹ). Here is another secret concerning the body (הָכָא רָזָא אָחֳרָא בְּגוּפָא). There are Sefirot of Beri’ah and there are Sefirot of Atzilut (אִית סְפִירָן דִּבְרִיאָה וְאִית סְפִירָן דַּאֲצִילוּת). And because of this, “And Elohim created the man” (Bereshit 1) (וּבְגִין דָּא וַיִּבְרָא אלהי״ם אֶת הָאָדָם), this is the middle column, of which it is said: “As the beauty of a man, to dwell in a house” (Isaiah 44) (דָּא עַמּוּדָא דְאֶמְצָעִיתָא דְאִתְּמַר בֵּיהּ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת). “In His image”-this is the lower Shekhinta (בְּצַלְמוֹ שְׁכִינְתָּא תַּתָּאָה). “In the image of Elohim”-this is the upper Shekhinta (בְּצֶלֶם אלהי״ם שְׁכִינְתָּא עִלָּאָה). “And Hashem Elohim formed the man”-this is the Tzaddik, life of the worlds (Bereshit 2) (וַיִּיצֶר יהו״ה אלהי״ם אֶת הָאָדָם דָּא צַדִּיק חַי עָלְמִין). He formed him in the upper Yetzirah and in the lower Yetzirah (יְצָרוֹ בִיצִירָה עִלָּאָה וּבִיצִירָה תַּתָּאָה).

These are the two Yods from the Aleph (דְּאִינוּן י׳ י׳ מִן א), and the Vav from “Vayyitzer [and He formed]” is the middle Vav (ו׳ מִן וַיִּיצֶר אִיהוּ ו׳ דְּאֶמְצָעִיתָא), which is in two Yods with the letter Aleph (דְּאִיהוּ בִתְרֵין יוּדִין בְּאָת א), and regarding these two Yods it is said: “The wisdoms of women built her house” (Proverbs 14) (וּתְרֵין יוּדִי״ן עֲלַיְיהוּ אִתְּמַר חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ), and these are the supernal Chokhmah and the lower Chokhmah (וְאִינוּן חָכְמָה קְדוּמָה וְחָכְמָה תַּתָּאָה). And Adam, from the side of the letter of the covenant, Yod, was born circumcised (וְאָדָם מִסִּטְרָא דְאוֹת בְּרִית י׳ אִתְיְלִיד מָהוּל). This is what is written: “And she saw him, that he was good” (Exodus 2) (הֲדָא הוּא דִכְתִיב וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא), and: “Say of the righteous that it is good” (Isaiah 3) (אִמְרוּ צַדִּיק כִּי טוֹב), for there was no shell of foreskin there at all (דְּתַמָּן לַאו קְלִיפָה דְעָרְלָה כְּלָל). And that which was said, “Adam haRishon drew forth with his foreskin” (וְהָא דְאִתְּמַר אָדָם הָרִאשׁוֹן מוֹשֵׁךְ בְּעָרְלָתוֹ הֲוָה), that is the Adam of Asiyah (דָא אָדָם דַּעֲשִׂיָּה). And what is that? It is the shell that enclothed itself in him (וּמַאי נִיהוּ דָא קְלִיפָה דְאִתְלַבְּשָׁא בֵּיהּ), some say: that enclothed in him (נ״א: דאתלבשת בה), to rule over all (לְשַׁלְטָאָה עַל כֹּלָּא). This is what is written: “And His kingdom rules over all” (Psalms 103) (הֲדָא הוּא דִכְתִיב וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה). And because of this it is said of him: “Let us make man in our image, after our likeness” (Bereshit 1) (וּבְגִין דָּא אִתְּמַר בָּהּ נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ), to be enclothed in every form and shell (לְאִתְלַבְּשָׁא בְּכָל דִּיּוֹקְנִין וּקְלִיפִין). And further it was said of her, the lower Shekhinta (וְעוֹד אִתְּמַר בָּהּ בִּשְׁכִינְתָּא תַּתָּאָה), “Let us make man in our image, after our likeness” (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ), that she should be included from all the Sefirot (דִתְהֵא כְלִילָא מִכָּל סְפִירָן), that all ten Sefirot should give into her, each one its portion (דְּכָל עִשֶׂר סְפִירָן יְהִיבוּ בָּהּ כָּל חַד חוּלָקֵיהּ). And what is its portion (וּמַאי חוּלָקֵיהּ)? Rather, each Sefirah gives into her its tenth (אֶלָּא כָּל סְפִירָה יְהִיב בָּהּ עִשּׂוּר דִּילֵיהּ). For every Sefirah rises to ten (דְּכָל סְפִירָה סָלִיק לַעֲשָׂרָה), and each one gives into her its tenth; what remains are nine, nine (וְיַהֲבוּ לֵיהּ כָּל חַד וְחַד עִשּׂוּר דִּילֵיהּ אִשְׁתָּאֲרוּ אִינוּן תֵּשַׁע תֵּשַׁע), and each one is completed in her to ten (וְכָל חַד וְחַד אִשְׁתַּלִּים בָּהּ לַעֲשָׂרָה).

And because of this, they tithe one from ten (וּבְגִין דָּא מְעַשְּׂרִין חַד מֵעֲשָׂרָה). And because she is included from all of them, it is said of her: “The love of your espousals” (Jeremiah 2) (וּבְגִין דְּאִיהִי כְּלִילָא מִכֻּלְּהוּ אִתְּמַר בָּהּ אַהֲבַת כְּלוּלוֹתָיִךְ), included from all (כְּלִילָא מִכֹּלָּא). And afterward, when she was included from the supernal ones, it is said of her: “And have dominion over the fish of the sea and over the birds of the heavens and over the beast and over all the earth” (Bereshit 1) (וּלְבָתַר דְּאִתְכְּלִילַת מֵעִלָּאִין אִתְּמַר בָּהּ וּרְדוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל הָאָרֶץ). She was included in the lower ones (אִתְכְּלִילַת בְּתַתָּאִין). And even in all the klippin of the Sitra achra she enclothed herself (וַאֲפִילוּ בְּכָל קְלִיפִין דְּסִטְרָא אָחֳרָא אִתְלַבְּשַׁת), to fulfill in her: “And His kingdom rules over all” (Psalms 103) (לְקַיְימָא בָּהּ וּמַלְכוּתוֹ בַּכֹּל מָשָׁלָה). And in everything in which she was enclothed, she was included (וּבְכָל מַה דְּאִתְלַבְּשַׁת אִתְכְּלִילַת). Some say: she was called in His Name (נ״א: אִתְקְרִיאַת בִּשְׁמֵיהּ). Behold here is Adam of Asiyah and Yetzirah (הָא הָכָא אָדָם דַּעֲשִׂיָּה וִיצִירָה).

Adam of Beri’ah, they established him upon Tiferet (אָדָם דִּבְרִיאָה אוּקְמוּהוּ עַל תִּפְאֶרֶת). What is “in His image”? “In the image”-these are His two likenesses above (מַאי בְּצַלְמוֹ, בְּצֶלֶם, תְּרֵין דִּיּוֹקְנִין דִּילֵיהּ לְעִילָא). Rather-Some say: these are Vav and Vav, two Vavs (אֶלָּא, ס״א: אִלֵּין וָא״ו תְּרֵין וָוִי״ן). These are the two likenesses, this one and that one, which is the Adam of the middle (אִינוּן תְּרֵין דִּיּוֹקְנִין דְּא דְּאִיהוּ אָדָם דְּאֶמְצָעִיתָא). The upper Shekhinta is the likeness of the Supernal Adam, which is supernal Chokhmah (דִּשְׁכִינְתָּא עִלָּאָה אִיהִי דְמוּת אָדָם עִלָּאָה דְאִיהוּ חָכְמָה עִלָּאָה). And the lower Shekhinta is the likeness of Adam, which is the middle column (וּשְׁכִינְתָּא תַּתָּאָה דְמוּת אָדָם דְּאִיהוּ עַמּוּדָא דְאֶמְצָעִיתָא).