Daf 117a (דַּף קי״ז ע״א)

And further, the middle column is in the likeness of Keter, and this is Adam of Beri’ah (וְעוֹד, עַמּוּדָא דְאֶמְצָעִיתָא בְדִיּוֹקְנָא דְכֶתֶר וְדָא אָדָם דִּבְרִיאָה). And Adam of Yetzirah is the Tzaddik, in the likeness of Chokhmah (וְאָדָם דִּיצִירָה צַדִּיק בְּדִיּוֹקְנָא דְחָכְמָה). And because of this: “And Hashem gave wisdom to Shlomo” (I Kings 5) (וּבְגִין דָּא וַיְהוָה נָתַן חָכְמָה לִשְׁלֹמֹה), for he is the Tzaddik, covenant of peace, complete is Hashem (דְאִיהוּ צַדִּיק בְּרִית שָׁלוֹם שָׁלֵם ה׳). And the lower Shekhinta is Adam of Asiyah, the likeness of the upper Shekhinta, and all is truth (וּשְׁכִינְתָּא תַּתָּאָה אָדָם דַּעֲשִׂיָּה דְמוּת דִּשְׁכִינְתָּא עִלָּאָה וְכֹלָּא קְשׁוֹט). And the Shekhinta indeed is included in all (וְשְׁכִינְתָּא וַדַּאי אִתְכְּלִילַת בְּכֹלָּא). And because of this, sometimes she is called 'Eagle' (Nesher), sometimes Chayah (וּבְגִין דָּא זִמְנִין אִתְקְרִיאַת נֶשֶׁר, זִמְנִין חַיָּה). At times a Dove (Yonah), at times a Small Bird (Tzippor) (זִמְנִין יוֹנָה, זִמְנִין צִפּוֹר).

In everything over which she rules, she is called by its name (בְּכָל מַה דְּשַׁלִּיטָא אִתְקְרִיאַת בִּשְׁמֵיהּ). And among the grasses (Ishbin) she is called 'Rose' (Shoshannah); [and she is called] 'A fruit tree yielding fruit' (Etz pri oseh pri) (וּבְעִשְׂבִּין אִתְקְרִיאַת שׁוֹשַׁנָּה, עִץ פְּרִי עוֹשֶׂה פְּרִי). And when she rules over the earth, she is called Eretz (וְכַד שָׁלְטָא עַל אַרְעָא אִתְקְרִיאַת אֶרֶץ). And when she rules over the sea, she is called Yam by its name (וְכַד שָׁלְטָא עַל יַמָּא אִתְקְרִיאַת יָם עַל שְׁמֵיהּ). And when she rules over the mountains, she is called Sela (וְכַד שָׁלְטָא עַל טוּרִין אִתְקְרִיאַת סֶלַע). There is no creature in the world over which she rules that is not called by her name (לֵית בִּרְיָה בְּעָלְמָא דְשַׁלְטָא עֲלֵיהּ דְּלָא אִתְקְרִיאַת בִּשְׁמֵיהּ). But with all this, though she rules over all, her function is to make separation between the levels of Mochin and heart, from the shells of the Sitra achra, which are like the shells of the nut that cover the brain (אֲבָל עִם כָּל דָּא דְשַׁלְטָא עַל כֹּלָּא, עֲבִידַת אַפְרָשׁוּתָא בֵּין דַּרְגִּין דְּאִינוּן מוֹחָא וְאִיבָּא, לִקְלִיפִין דְּסִטְרָא אָחֳרָא דְאִינוּן כִּקְלִיפִין דֶּאֱגוֹזָא דִמְכַסְּיָין עַל מוֹחָא).

And this is the secret of the matter: “And Elohim separated between the light and between the darkness” (Bereshit 1) (וְרָזָא דְמִלָּה וַיַּבְדֵּל אֱלֹהִי״ם בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ). Woe to him who mixes the Klippin of the Sitra achra with the levels of the side of purity (וַוי לֵיהּ לְמַאן דִּמְעָרֵב קְלִיפִין דְּסִטְרָא אָחֳרָא עִם דַּרְגִּין דְּסִטְרָא דְּדַכְיוּ). And the man knew Chavah his wife, etc. (וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וְכוּ׳) (Bereshit 4). And was she then not known to him until that time (וְכִי לָא אִשְׁתְּמוֹדָע בָּהּ עַד הַהִיא זִמְנָא)? Rather, from the day that the Beit HaMikdash was destroyed, the Kudsha Berikh Hu was not united with His Shekhinta on weekdays (אֶלָּא מִיּוֹמָא דְאִתְחֲרַב בֵּי מַקְדְּשָׁא קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְיַחַד בִּשְׁכִינְתֵּיהּ בְּיוֹמִין דְּחוֹל). And Yisrael did not know His strength on weekdays (וְלָא הֲווֹ יִשְׂרָאֵל אִשְׁתְּמוֹדְעָן תּוּקְפֵיהּ בְּיוֹמִין דְּחוֹל), because the dominion of servant and maid rules in them (בְּגִין דְּמֶמְשָׁלָה דְעֶבֶד וְשִׁפְחָה בְּהוֹן). After they will pass from the world, immediately: “And Adam knew again his wife” (בָּתַר דְּיִתְעַבְּרוּן מֵעָלְמָא מִיָּד וַיֵּדַע אָדָם עוֹד אֶת אִשְׁתּוֹ). And at that time: “For the earth shall be full of the knowledge of Hashem” (וּבְהַהִיא זִמְנָא כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יהו״ה) (Isaiah 11). And at that time this verse shall be fulfilled: “For they shall all know Me, from their least to their greatest” (וּבְהַהִיא זִמְנָא אִתְקַיַּים קְרָא כִּי כֻלָּם יֵדְעוּ אוֹתִי לְמִקְּטַנָּם וְעַד גְּדוֹלָם) (Jeremiah 31). “And on that day Hashem shall be one and His Name one” (וּבַיּוֹם הַהוּא יִהְיֶה יהו״ה אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14).

Another matter: “And the man knew Chavah his wife and she conceived and bore Kayin” (דָּבָר אַחֵר וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת קַיִן). “Knew”-indeed, as in: “And Mordechai knew” (יָדַע וַדַּאי כְּגוֹן וּמָרְדְּכַי יָדַע) (Esther 4). There is knowledge for good, and there is knowledge for evil (אִית יְדִיעָה לְטַב וְאִית יְדִיעָה לְבִישׁ). At the time she bore Kayin, he knew all that was done with that pollution (בְּזִמְנָא דְאוֹלִידַת לְקַיִן יָדַע אֶת כָּל אֲשֶׁר נַעֲשָׂה הַהוּא זוּהֲמָא), and until that place it reached, and that pollution spread through all generations (וְעַד הַהוּא אֲתַר דְּמָטֵי וְאִתְפַּשַּׁט הַהוּא זוּהֲמָא בְּכָל דָּרִין). And three incarnations-of them it is said: “Behold, all these does El work twice, three times with a man” (וּתְלַת גִּלְגּוּלֵי, עֲלַיְיהוּ אִתְּמַר הֶן כָּל אֵלֶּה יִפְעַל אֵ״ל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר) (Job 33). After he strengthens himself against his inclination and does not commit sin (בָּתַר דְּיִתְגַּבַּר בְּיִצְרֵיהּ דְּלָא עָבִיד חֶטְאָה). And this knowledge of Kayin is that which was revealed to him until that place where it spread (וְהַאי יְדִיעָה דְקַיִן אִיהוּ דְאִתְגְּלֵי לֵיהּ עַד הַהוּא אֲתַר דְּאִתְפַּשַּׁט). Of him it is said: “For out of the root of a snake shall come forth a viper” (דַּעֲלֵיהּ אִתְּמַר כִּי מִשֹּׁרֶשׁ נָחָשׁ יֵצֵא צֶפַע) (Isaiah 14). Because he is from the root of the snake that cast pollution into Chavah (בְּגִין דְּאִיהוּ מִשֹּׁרֶשׁ נָחָשׁ דְּאַטִּיל זוּהֲמָא בְחַוָּה).

The Angel of Death, who caused death to Adam and to all his generations (מַלְאַךְ הַמָּוְת דְּגָרִים מִיתָה לְאָדָם וּלְכָל דָּרִין דִּילֵיהּ). Thus his way is to kill (הָכִי, הַאי דַּרְכֵּיהּ לְקַטְלָא). And because of this he killed Hevel (וּבְגִין דָּא קָטִיל לַהֶבֶל). And this pollution that was taken from him is Lilith, the mother of the Erev rav (וְהַאי זוּהֲמָא דְאִתְנְטִיל מִנֵּיהּ אִיהִי לִילִי״ת אִימָּא דְעִרֶב רַב). Concerning her it is said: “Her feet go down to death, etc.” (Proverbs 5) (עֲלָהּ אִתְּמַר רַגְלֶיהָ יוֹרְדוֹת מָוֶת וְגוֹ׳). For she is the poison of death of another god, who is Samael, and she is his mate (דְּאִיהִי סַם מָוֶת דְּאֵל אַחֵר דְּאִיהוּ סַמָא״ל, וְאִיהִי אִיבָּא דִילֵיהּ). Also to include another god (גַּם לְרַבּוֹת אֵל אַחֵר). Of the serpent it is said: “And she took of its fruit and ate” (Bereshit 3) (נָחָשׁ בְּגִינָהּ אִתְּמַר וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל). Here is the secret of Chavah: “And she gave also to her husband with her, and he ate” - “also” to include (הָכָא רָזָא דְחַוָּה וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל, גַּם לְרַבּוֹת). And afterward he saw that he regretted, as it is said: “Great is my iniquity to bear” (Bereshit 4) (וּלְבָתַר חָזָא לֵיהּ דְּאִתְחָרַט כְּמָה דְאַתְּ אָמַר גָּדוֹל עֲוֹנִי מִנְּשׂוֹא). And because of this: “I have acquired a man with Hashem” (Bereshit 4) (וּבְגִין דָּא קָנִיתִי אִישׁ אֶת יהו״ה). Here is alluded Keni, father-in-law of Moshe (הָכָא רָמִיז קֵנִי חוֹתֵן מֹשֶׁה), who in the future will return in teshuvah and accept the sign of the covenant (דְּעָתִיד לְאַהֲדָרָא בִּתְשׁוּבָה וּלְקַבָּלָא אוֹת בְּרִית). This is what is written: “And Hashem set a sign for Kayin” (Bereshit 4) (הֲדָא הוּא דִכְתִיב וַיָּשֶׂם יהו״ה לְקַיִן אוֹת), the sign of the covenant of circumcision to protect him (אוֹת בְּרִית מִילָה לְאַגָּנָא עֲלֵיהּ). And because of this: “And she again bore his brother Hevel” (וּבְגִין דָּא וַתּוֹסֶף לָלֶדֶת אֶת אָחִיו אֶת הָבֶל). What is “she added”? Rather, the secret of the matter: “And he did not add again to know her” (Bereshit 38) (מַאי וַתּוֹסֶף, אֶלָּא רָזָא דְמִלָּה וְלֹא יָסַף עוֹד לְדַעְתָּהּ [שם לח כו]). Because that pollution that went out from him, she saw its spreading in every generation (בְּגִין הַהוּא זוּהֲמָא דְנָפִיק מִנֵּיהּ, וְחָמָא אִתְפַּשְׁטוּתֵיהּ בְּכָל דָּרָא). When she saw Hevel, whose spreading was in every generation for good (כֵּיוָן דְּחָמָא לַהֶבֶל דְּאִתְפַּשְׁטוּתֵיהּ בְּכָל דָּרָא לְטָב), she said: “And she added to bear” (אָמַר וַתּוֹסֶף לָלֶדֶת). She added many sacrifices and many supplications and much weeping for him (אוֹסִיפַת אִיהִי כַּמָּה קָרְבָּנִין וְכַמָּה תַּחֲנוּנִין וְכַמָּה בִּכְיָין בְּגִינֵיהּ). For he was destined to purify that pollution from the world (כֵּיוָן דְּאִיהוּ הֲוָה עָתִיד לְדַכָּאָה זוּהֲמָא דִילֵיהּ מֵעָלְמָא). And Kohelet said: “There is a vanity that is done upon the earth, that there are righteous men to whom it happens according to the deeds of the wicked” (Ecclesiastes 8) (וְהָא קֹהֶלֶת אָמַר יֶשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ אֲשֶׁר יֵשׁ צַדִּיקִים אַשֶׁר מַגִיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים). Here it is revealed: a righteous man to whom it is evil, and a wicked man to whom it is good (הָכָא אִתְגְּלֵי צַדִּיק וְרַע לוֹ רָשָׁע וְטוֹב לוֹ). There is Hevel, and there is Hevel (אִית הֶבֶל, וְאִית הֶבֶל). Of them it is said: “The heart of the wise is at his right, and the heart of the fool at his left” (Ecclesiastes 10) (וַעֲלַיְיהוּ אִתְּמַר לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ). In “Beshagam [because he also is], this is Hevel” (בְּשַׁגַּם זֶה הֶבֶל). And it has been established: “Beshagam [because he also is], this is Moshe” (וְהָא אוּקְמוּהוּ בְּשַׁגַּם זֶה מֹשֶׁה). Moshe-this is Shet (מֹשֶׁה זֶה שֵׁת). And he is Shem (וְאִיהוּ שֵׁם). And he is Hevel (וְאִיהוּ הֶבֶל). And of all these it is said: “Behold, all these does E-l work twice, three times with a man” (Job 33) (וְהֶן כָּל אֵלֶּה יִפְעַל אֵ״ל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר).