Daf 119b (דַּף קי״ט ע״ב)

“And Adam again knew his wife, and she bore a son and called his name Shet” (וַיֵּדַע אָדָם עוֹד אֶת אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ שֵׁ״ת) (Bereshit 4:25). The completion of the Alef-Bet (סִיּוּמָא דְאַלְפָא בֵּיתָא). And concerning him Iyov said: “Who has put wisdom in the inward parts?” (וַעֲלֵיהּ אָמַר אִיּוֹב מִי שָׁת בַּטּוּחוֹת חָכְמָה) (Job 38:36). What is Chokhmah? This is that which is lacking in it the Yod (מַאי חָכְמָה דָא דְחָסֵר מִנֵּיהּ יו״ד). For with it there was Shet (דְּבָהּ הֲוָה שִׁית). For he created Shet (דְּאִיהוּ בָרָא שִׁית). And he is Reshit (וְאִיהוּ רֵאשִׁית). And it is said of him: “Declaring the end from the beginning” (וַהֲוָה אִתְּמַר בֵּיהּ מַגִּיד מֵרֵאשִׁית אַחֲרִית) (Isaiah 46:10). Shet served in the place of Hevel (הֲוָה מְשַׁמֵּשׁ שֵׁת בַּאֲתַר דְּהֶבֶל). And because the Yod was lacking from him he was called Acher, “other” (וּבְגִין דְּחָסֵר מִנֵּיהּ יו״ד אִתְקְרִי אַחֵר). Because when Adam sinned the Yod flew away from him (בְּגִין דְּכַד חָב אָדָם פָּרַח מִנֵּיהּ יו״ד). And Shet was made without the Yod, which is Chokhmah (וְעָבַד שֵׁת בְּלָא יו״ד דְּאִיהִי חָכְמָה). And because of this, the service was from the letter Chet, which is the eight days of the covenant of circumcision (וּבְגִין דָּא שֵׁירוּתָא הֲוָה מִן ח׳ דְּאִינוּן ח׳ יוֹמִין דִּבְּרִית מִילָה). As it is said: “Then it was begun to call upon the Name of Hashem” (כְּמָה דְאַתְּ אָמַר אָז הוּחַל לִקְרֹא בְּשֵׁם יְהו״ה) (Bereshit 4:26). And from then they passed the covenant of circumcision, and removed from it the foreskin and uncovering upward with Dalet and not with Chet (וּמִתַּמָּן עָבְרוּ בְּרִית מִילָה, וְאַעֲבָרוּ מִנֵּיהּ עָרְלָה וּפְרִיעָה לְמַעְלָה בְּד׳ וְלָא בְּח׳). For the service of the Chet is Binah (דְּשֵׁירוּתָא דְח׳ אִיהִי בִּינָה). “For the conductor, upon the eighth” (לַמְנַצֵּחַ עַל הַשְּׁמִינִית) (Psalms 12:1). And about it is said: “Then it was begun” (וַעֲלָהּ אִתְּמַר אָז הוּחַל).

And further: “Then it was begun” - a language of prayer, as it is said: “Then you shall call and Hashem shall answer” (וְעוֹד אָז הוּחַל לִישָׁנָא דִצְלוֹתָא, כְּמָה דְאַתְּ אָמַר אָז תִּקְרָא וַיהו״ה יַעֲנֶה) (Isaiah 58:9). This is the good protection (דָּא הוּא נְטוּרָא טָבָא). For although Hevel was killed by Kayin, from him came forth one who would avenge him (דְאַף עַל גַּב דְּהֶבֶל קָטִיל לֵיהּ קַיִן, דְּמִנֵּיהּ הֲוָה נָפִיק מָאן דְּנוֹקִים לֵיהּ). This is what is written: “Then Moshe sang” (הֲדָא הוּא דִכְתִיב אָז יָשִׁיר מֹשֶׁה) (Exodus 15:1). A shepherd who avenges for a shepherd (רוֹעִה נוֹקִים לְרוֹעִה). And afterwards: “Then I will turn to the peoples a pure language, that they may all call upon the Name of Hashem” (וּלְבָתַר אָז אֶהְפּוֹךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהו״ה) (Zephaniah 3:9). But when Amalek, who are the firstborn of Egypt, the Erev rav, are mingled with Yisrael, concerning them it is said: “You shall blot out the remembrance of Amalek” (אֲבָל כַּד עֲמָלֵק דְּאִינוּן בְּכוֹרֵי מִצְרָיִם עֵרֶב רַב מְעוּרָבִין בְּיִשְׂרָאֵל, עֲלַיְיהוּ אִתְּמַר תִּמְחֶה אֶת זֵכֶר עֲמָלֵק) (Deuteronomy 25:19). That none of them shall remain (דְּלָא אִשְׁתָּאַר מִנְּהוֹן שָׂרִיד). For these are the mixture from all the nations, and even from Kayin (דְּאִלֵּין אִינוּן עִרְבוּבְיָא מִכָּל אוּמִין וַאֲפִילוּ מִקַּיִן). And immediately when they shall be blotted out from the world, “Then it was begun to call upon the Name of Hashem” (וּמִיָּד דְּיִתְמַחוּן מֵעָלְמָא אָז הוּחַל לִקְרֹא בְּשֵׁם יְהו״ה) (Bereshit 4:26).

The Seventieth Tikkun

תִּקּוּנָא שִׁבְעִין

“Bereshit - Created six” (בְּרֵאשִׁית בָּרָא שִׁית). And this is Metatron, a sign in his host (וְדָא מֶטַּטְרוֹ״ן, אוֹת בַּצָּבָא דִילֵיהּ). And because of this it is said: “And Hashem set a sign for Kayin to protect him” (וּבְגִינֵיהּ אִתְּמַר וַיָּשֶׂם יְהו״ה לְקַיִן אוֹת לְאַגָּנָא עֲלֵיהּ) (Bereshit 4:15). And what was going as a wanderer and a vagabond in Gilgul became Nod (וּמַה דַּהֲוָה אָזִיל נָע וָנָד בְּגִלְגּוּלָא, אִתְעֲבִיד נוֹד). Immediately: “And he dwelt in the land of Nod, east of Eden” (מִיָּד וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עִדֶן) (Bereshit 4:16). And this is the sign of the covenant of circumcision which he acquired upon himself from his brother, because he was born circumcised (וְדָא אוֹת דִּבְּרִית מִילָה דְקַנְיֵיהּ עֲלֵיהּ בַּאֲחוּהָ בְּגִין דְּנוֹלַד מָהוּל). And in that place he merited, in Keni, because he returned there in repentance, and his sons went forth from him who entered into Gan Eden (וּבְאָן אֲתַר זָכֵי לֵיהּ, בְּקֵנִי, בְּגִין דְּחָזַר תַּמָּן בִּתְיוּבְתָּא, וְנָפְקוּ בְּנוֹי מִינֵיהּ דְּעָאלוּ לְגַן עִדֶן). And because of this: “And he dwelt in the land of Nod, east of Eden” (וּבְגִין דָּא וַיֵּשֶׁב בְּאֶרֶץ נוֹד קִדְמַת עִדֶן). Afterwards he made generations from the side of evil, and they spread in Gilgulim [Reincarnation] in the world (לְבָתַר עָבִיד תּוֹלָדִין מִסִּטְרָא דְרָע, וְאִתְפַּשְׁטוּ בְגִלְגּוּלִין בְּעָלְמָא). And concerning them it is said: “And Kayin knew his wife, and she conceived and bore Enoch” (וַעֲלַיְיהוּ אִתְּמַר וַיֵּדַע קַיִן אֶת אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת חֲנוֹךְ) (Bereshit 4:17). Enoch from the side of Kayin, and this is the evil inclination, evil education (חֲנוֹךְ מִסִּטְרָא דְקַיִן, וְדָא יֵצֶר הָרָע חִנּוּכָא לְבִישׁ). And there is Enoch from the side of Enosh, and he is the good inclination, good education (וְאִית חֲנוֹךְ מִסִּטְרָא דֶאֱנוֹשׁ, דְּאִיהוּ יֵצֶר הַטּוֹב חִנּוּכָא לְטָב). And it is said of him: “And Enoch walked with Elohim, and he was not, for Elohim took him” (וְאִתְּמַר בֵּיהּ וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִי״ם וְאֵינֶנּוּ כִּי לָקַח אוֹתוֹ אֱלֹהִי״ם) (Bereshit 5:24). And this is Enoch, whose flesh was transformed into a flame of fire (וְדָא חֲנוֹךְ דְּאִתְהַפַּךְ בִּשְׂרֵיהּ לְלַפִּיד אֵשׁ). And three they are: Adam, Shet, Enosh (וּתְלָתָא אִינוּן אָדָם שֵׁת אֱנוֹשׁ). Enosh, from whom all generations were related (אֱנוֹשׁ דְּמִתַּמָּן אִתְיַחֲסוּ כָּל דָּרִין). This is what is written: “Then it was begun to call upon the Name of Hashem” (הֲדָא הוּא דִכְתִיב אָז הוּחַל לִקְרֹא בְּשֵׁם יְהו״ה) (Bereshit 4:26). From there were spread all the Gilgulim of the Righteous (מִתַּמָּן נִתְפַּשְׁטוּ כָּל גִּלְגּוּלִין דְּצַדִּיקַיָּיא).

Enoch, who came forth from Enosh, is Metatron, who was transformed in his flesh into a flame of fire (חֲנוֹךְ דְּנָפִק מֵאֱנוֹשׁ אִיהוּ מֶטַּטְרוֹ״ן דְּנֶהְפַּךְ בְּשָׂרוֹ לְלַפִּיד אֵשׁ). And he is Nuriel (וְאִיהוּ נוּרִיא״ל). And concerning both of them it is said: “And the living creatures ran and returned” (וְעַל תַּרְוַיְיהוּ אִתְּמַר וְהַחַיּוֹת רָצוֹא וָשׁוֹב) (Ezekiel 1:14). “Ran” - this is Nuriel (רָצוֹא דָא נוּרִיא״ל). “Returned” - this is Metatron (וָשׁוֹב דָּא מֶטַּטְרוֹ״ן). Thus they ascend in calculation, “like the appearance of a flash” (הָכִי סָלְקִין בְּחוּשְׁבָּן, כְּמַרְאֵ״ה הַבָּזָק). But he is like the appearance of the rainbow that is in the cloud (אֶלָּא אִיהוּ כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן) (Ezekiel 1:28). Of him it is said: “And it shall come to pass, when I bring a cloud over the earth, the bow shall be seen in the cloud” (דְּאִתְּמַר בֵּיהּ וְהָיָה בְּעַנְנִי עָנָן עַל הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן) (Bereshit 9:14). And because of him it is said: “And the waters shall no more become a flood to destroy all flesh” (וּבְגִינֵיהּ אִתְּמַר וְלֹא יִהְיֶה מַבּוּל לְשַׁחֵת כָּל בָּשָׂר) (Bereshit 9:15). Because his flesh was transformed into a flame of fire (בְּגִין דְּאִתְהַפַּךְ בְּשָׂרוֹ לְלַפִּיד אֵשׁ). And all the angels who are appointed over the Neshamot of Gilgulim are from there (וְכָל מַלְאָכִין דִּמְמַנָּן עַל נִשְׁמָתִין דְּגִלְגּוּלִין מִתַּמָּן הֲווֹ). And further, like the appearance of the rainbow (וְעוֹד כְּמַרְאֵה הַקֶּשֶׁת). Concerning it, it is said to Moshe: “And see and make them after their pattern, which you are shown on the mountain” (עֲלֵיהּ אִתְּמַר לְמֹשֶׁה וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר) (Exodus 25:40). “According to the appearance that Hashem showed Moshe, so he made the Menorah” (כַּמַּרְאֶה אֲשֶׁר הֶרְאָה יְהו״ה אֶת מֹשֶׁה כֵּן עָשָׂה אֶת הַמְּנוֹרָה) (Numbers 8:4). And this is Metatron (וְדָא מֶטַּטְרוֹ״ן), Mem of his is Menorah (מ׳ דִּילֵיהּ מְנוֹרָה). Nuriel, his is fire (נוּרִיא״ל נוּ״ר דִּילֵיהּ). And he is Tet (וְהוּא ט״ט). “And they shall be as Tefillin between your eyes” (וְהָיוּ לְטֹטָפוֹ״ת בֵּין עֵינֶיךָ) (Deuteronomy 6:8). And all of this spread from Enosh (וְכֹלָּא אִתְפַּשַּׁט מֵאֱנוֹשׁ). And because of this: “Then it was begun to call upon the Name of Hashem” (וּבְגִין דָּא אָז הוּחַל לִקְרֹא בְּשֵׁם יְהו״ה) (Bereshit 4:26).

“Bereshit - He created six” (בְּרֵאשִׁית בָּרָא שִׁית). And these are six palaces (וְאִינוּן שִׁית הֵיכָלִין). The upper Imma is the seventh (אִימָּא עִלָּאָה שְׁבִיעָאָה). And in these six: “And Adam again knew his wife and she bore a son and called his name Shet…” (וּבְאִלֵּין שִׁית וַיֵּדַע אָדָם עוֹד אֶת אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ שֵׁת וְכוּ׳) (Bereshit 4:25). Shet is the completion of the letters, in place of Hevel (שֵׁת סִיּוּמָא דְאַתְוָון, תַּחַת הֶבֶל). This is what is written: “You placed all beneath his feet” (הֲדָא הוּא דִכְתִיב כֹּל שַׁתָּה תַחַת רַגְלָיו) (Psalms 8:7). The Yod departed from Shit [six], and the Heh from Hevel [vanity] descended into it, and it became Shatah [he drank] (אִסְתַּלַּק יו״ד מִן שִׁית וּנְחִיתַת בֵּיהּ ה׳ מִן הֶבֶל וְאִתְעֲבִיד שַׁתָּה). “You placed all beneath his feet” (כֹּל שַׁתָּה תַחַת רַגְלָיו).

And further, Shet is named for: “For I drew him from the waters” (וְעוֹד שֵׁת עַל שֵׁם כִּי מִן הַמַּיִם מְשִׁיתִיהוּ) (Exodus 2:10). And further, Shet: concerning him Job said: “Who has set wisdom in the inward parts?” (וְעוֹד שֵׁת עֲלֵיהּ אָמַר אִיּוֹב מִי שָׁת בַּטּוּחוֹת חָכְמָה) (Job 38:36). And this is the Yod - with it there was six (וְדָא יו״ד דְּבָהּ הֲוָה שִׁית). Or: “Who has given understanding to the rooster?” (אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה) (Job 38:36). This is the He from Hevel (דָא ה׳ מִן הֶבֶל). And Shet is the first Gilgul [Riencarnation] of Hevel (וְשֵׁת אִיהוּ גִלְגּוּלָא קַדְמָאָה דְהֶבֶל). For that of which it is said: “For indeed this is Hevel; Beshagam, this is Moshe” (לְהַהוּא דְאִתְּמַר בֵּיהּ בְּשַׁגָּם זֶה הֶבֶל, בְּשַׁגָּם זֶה מֹשֶׁה) (Bereshit 6:3). And we have already established this, that of which it is said: “Then Moshe sang” (וְהָא אוּקִימְנָא הַהוּא דְאִתְּמַר בֵּיהּ אָז יָשִׁיר מֹשֶׁה) (Exodus 15:1). And because of this: “Then it was begun to call upon the Name of Hashem” (וּבְגִין דָּא אָז הוּחַל לִקְרֹא בְּשֵׁם יְהו״ה) (Bereshit 4:26). There it was begun - the beginning of the first Gilgul (הוּחַל תַּמָּן הַתְחָלָה דְגִלְגּוּלָא קַדְמָאָה).