Daf 137b (דַּף קל״ז ע״ב)

Another matter: “This is the book of the generations of Adam” (דָּבָר אַחֵר זֶה סֵפֶר תּוֹלְדוֹת אָדָם), this is the book of Enoch the youth (דָּא סִפְרָא דַחֲנוֹךְ נַעַר), of whom it is said (Bereshit 5) (דַּעֲלֵיהּ אִתְּמַר): “And Enoch walked with Elohim, and he was no more, for Elohim took him” (וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים). And why is it called “the generations of Adam” (וְאַמַּאי קָארֵי לֵיהּ תּוֹלְדוֹת אָדָם)? Rather, here is the secret of Gilgul (אֶלָּא הָכָא רָזָא דְגִלְגּוּלָא): “generations of Adam” it is called, for from him it went forth, and he was his offspring (תּוֹלְדוֹת אָדָם אִתְקְרֵי דְּמִנֵּיהּ נָפַק וְאִיהוּ הֲוָה תּוֹלָדָה דִילֵיהּ). And why is he called a youth (וְאַמַּאי אִתְקְרֵי נַעַר)?

Rather, here is the secret: “He shall return to the days of his youth” (Job 33) (אֶלָּא הָכָא רָזָא יָשׁוּב לִימֵי עֲלוּמָיו), as he was originally above (כְּמָה דַהֲוָה בְּקַדְמֵיתָא לְעִילָא). And afterwards he descended into that of which it is said (Bereshit 37) (וּלְבָתַר נָחִית בְּהַהוּא דְּאִתְּמַר בֵּיהּ): “And he was a youth with the sons of Bilhah and with the sons of Zilpah, his father’s wives, and Yosef brought their evil report” (וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה). What is “their evil report” (מַאי דִּבָּתָם רָעָה)? Rather, that they were from the root of those who said (Psalms 8) (אֶלָּא דַהֲווֹ מִגִּזְעָא דְאִלֵּין דְּאָמְרוּ): “What is man, that You remember him? And the son of Adam, that You visit him? Yet You have made him a little lower than Elohim” (מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וּבֶן אָדָם כִּי תִפְקְדֶנּוּ וַתְּחַסְּרֵהוּ מְעַט מֵאֱלֹהִים), for You gave to him all the treasures of the heavens (דְּיַהֲבַת לֵיהּ כָּל גִּנְזֵי שְׁמַיָּא), and all the keys are in his hand (וְכָל מַפְתְּחָן דִּילֵיהּ בִּידֵיהּ), and You gave him dominion over all that is Yours (וְאַשְׁלְטֵיהּ בְּכָל דִּילֵיהּ). In the likeness of the king who said to Yosef (Bereshit 41) (כְּגַוְונָא דְמַלְכָּא דְאָמַר לְיוֹסֵף): “Only the throne will be greater than you” (רַק הַכִּסֵּא אֶגְדַּל מִמֶּךָּ).

He said to him: but behold, Aza and Azael were these (אָמַר לֵיהּ וְהָא עֲזָ״א וַעֲזָא״ל הֲווֹ אִלֵּין). He said to him: but behold, others were gathered with him (אָמַר לֵיהּ וְהָא אָחֳרָנִין הֲווֹ מִתְכַּנְּשִׁין עִמֵּיהּ). Rabbi El'azar said to him: but behold, Kudsha Berikh Hu - until He took counsel with His hosts, He did not act concerning Adam (אָמַר לֵיהּ רַבִּי אֶלְעָזָר וְהָא קוּדְשָׁא בְּרִיךְ הוּא עַד דְּאִתְיָיעַץ בַּחֲיָילִין דִּילֵיהּ לָא הֲוָה עָבִיד לְאָדָם), as it is said: “Let us make Adam” (דְּאָמַר נַעֲשֶׂה אָדָם). He said to him: to teach the way of the world to mankind, that the great one takes counsel from one smaller than he (אָמַר לֵיהּ לְאוֹלָפָא דֶרֶךְ אֶרֶץ לִבְנֵי נָשָׁא דְנָטִיל רַבְרְבָא עִצָה מִדִּזְעִיר מִנֵּיהּ). And not only this, but another secret is here (וְלָא עוֹד אֶלָּא רָזָא אָחֳרָא אִית הָכָא): A king who had a faithful emissary and wished to give him his reward (לְמַלְכָּא דַהֲוָה לֵיהּ שְׁלִיחָא מְהֵימְנָא וַהֲוָה בָּעִי לְמֵיהַב לֵיהּ אַגְרֵיהּ). He said to his hosts: I wish to make this emissary rule over you, for he is faithful (אָמַר לְחֵיְילוֹי אֲנָא בָעִינָא לְשַׁלְטָאָה הַאי שְׁלִיחָא דִילִי עֲלַיְיכוּ בְּגִין דְּהוּא מְהֵימְנָא). If there is one who knows another word about him, let him say (אִי אִית מָאן דְּיָדַע בֵּיהּ מִלָּה אָחֳרָא יֵימָא).

At the time when no accuser was found against him, He said: “Let us make Adam” (בְּזִמְנָא דְלָא אַשְׁכַּח מְקַטְרְגָא עֲלֵיהּ אָמַר נַעֲשֶׂה אָדָם). And further, “Let us make Adam” (וְתוּ נַעֲשֶׂה אָדָם): I desire an Adam who will fulfill the commandments of the Orayta and will engage in the Orayta (בָּעִינָא אָדָם דְּיַעֲבִיד פִּקּוּדֵי אוֹרַיְיתָא וְיִשְׁתַּדַּל בְּאוֹרַיְיתָא), to work it and to guard it (לְעָבְדָהּ וּלְשָׁמְרָהּ), and he will have a good reward and dominion over you (וִיהֵא לֵיהּ אַגְרָא טָבָא וְשׁוּלְטָנוֹ עֲלַיְיכוּ). And this is what is written (Isaiah 60) (וְדָא אִיהוּ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר): “A branch of My planting, the work of My hands, in which I glory” (נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר).

For behold, the supernal angels, even though they are mighty in strength, doers of His word (דְּהָא מַלְאֲכֵי עִלָּאֵי אַף עַל גַּב דְּאִינוּן גִּבּוֹרֵי כֹּחַ עוֹשֵׂי דְּבָרוֹ), they do not perform strength in the service of Kudsha Berikh Hu (לָא עָבְדֵי גְּבוּרָה בְּפוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא). For they serve by compulsion (דְּאִינוּן פָּלְחִין בְּהֶכְרֵחַ), and they do not have the mixture of flesh and evil inclination (וְלֵית לוֹן עִרוּבָא דְבִשְׂרָא וְיִצְרָא בִישָׁא). And therefore “Let us make Adam” (וּבְגִין דָּא נַעֲשֶׂה אָדָם), that he may rule over you (וְיִשְׁלוֹט בְּכוּ). This is what is written (Bereshit 1) (הֲדָא הוּא דִכְתִיב): “And let them have dominion over the fish of the sea and the bird of the heavens and so forth” (וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וְגוֹמֵר). And further “Let us make Adam” I will place in him the Neshama (וְתוּ נַעֲשֶׂה אָדָם אֲנָא יָהִיב בֵּיהּ נִשְׁמָתָא), as it is written “in Our image” (בְּצַלְמֵנוּ), and it is written “Surely in an image a man walks” (Psalms 39) (וְכְתִיב אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ), and you shall place in him Ruach and Nefesh (וְאַתּוּן יַהֲבוּ בֵּיהּ רוּחָא וְנַפְשָׁא), and the earth the four elements (וְאַרְעָא אַרְבַּע יְסוֹדִין), and he will resemble all the supernal and the lower ones (וְיִדְמֶה לְכֹלָּא עִלָּאִין וְתַתָּאִין). And that which I desire is that he be ruler and appointed over you (וּמַה דְּרָעִינָא דְלֶהֱוִי שַׁלִּיט וּמְמַנָּא עֲלַיְיכוּ), justify My judgment (אַצְדִּיקוּ דִינָא דִילִי), and let him be in your desire (וִיהֵא בִרְעוּ דִלְכוֹן), for I will rest My Name upon him (דַּאֲנָא אַשְׁרֵי שְׁמִי עֲלֵיהּ), and My seal in his hand, which is the seal of the covenant (וְחוֹתָמָא דִילִי בִּידֵיהּ דְּאִיהוּ חוֹתָם הַבְּרִית).

The angels of the right side blessed him (מַלְאָכַיָּא דְסִטְרָא יְמִינָא בָּרְכוּ לֵיהּ), and said “We will do and we will hear” (וְאָמְרוּ נַעֲשֶׂה וְנִשְׁמַע). This is what is written “Bless YHVH, His angels, mighty in strength, doers of His word, to hear the voice of His word” (Psalms 103) (הֲדָא הוּא דִכְתִיב בָּרְכוּ יְהוָה מַלְאָכָיו גִּבּוֹרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ). And this is Metatron (וְדָא מֶטַטְרוֹן), corresponding to him Yosef below (לְקִבְלֵיהּ יוֹסֵף לְתַתָּא). And there were others who hated him and said “What is man that You remember him” (Psalms 8) (וַהֲווֹ אָחֳרָנִין דַּהֲווֹ שָׂנְאִין לֵיהּ וְאָמְרוּ מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ), and because of this “And Yosef brought their evil report” (וּבְגִין דָּא וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה), and “they hated him and could not speak to him peaceably” (וַיִּשְׂנְאוּ אֹתוֹ וְלֹא יָכְלוּ דַבְּרוֹ לְשָׁלוֹם). And not that these were Aza and Azael (וְלַאו דְּאִינוּן אִלֵּין עֲזָ״א וַעֲזָא״ל), but they were others who were gathered with them (אֶלָּא אִינוּן אָחֳרָנִין דְּאִתְכַּנְּשׁוּ), Some say: who were included with them (ס״א: דְּאִתְכַּלְלוּ) (עִמְּהוֹן).

Another matter “This is the book of the generations of Adam” (דָּבָר אַחֵר זֶה סֵפֶר תּוֹלְדוֹת אָדָם), Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), this book is the Tzaddik, Life of the Worlds (זֶה סֵפֶר דָּא צַדִּיק חַי עָלְמִין), who brings forth offspring (דְּאִיהוּ אַפִּיק תּוֹלְדִין). This is truly the book and not another (זֶה סֵפֶר וַדַּאי וְלָא אָחֳרָא), and these are the generations of Adam (וְאִינוּן תּוֹלְדוֹת אָדָם), that of which it is said “As the glory of Adam to dwell in a house” (Isaiah 44) (הַהוּא דְאִתְּמַר בֵּיהּ כְּתִפְאֶרֶת אָדָם לָשֶׁבֶת בָּיִת). Who is his house (מָאן בַּיִת דִּילֵיהּ)? This is the Shekhinta (דָּא שְׁכִינְתָּא). And Ra‘aya Meheimna, you are His likeness (וְרַעֲיָא מְהֵימְנָא אַנְתְּ הוּא כְּדִיּוֹקְנֵיהּ), and to you is the strength to gaze at the images of the sons of man (וְלָךְ חֵילָא לְאִסְתַּכָּלָא בְּדִיּוֹקְנִין דִּבְנֵי נָשָׁא), in the configurations of that of which it is said (Bereshit 5) (בְּצִיּוּרִין דְּהַהוּא דְאִתְּמַר בֵּיהּ): “In the likeness of Elohim He created him” (בִּדְמוּת אֱלֹהִים בָּרָא אֹתוֹ). For all the configurations of the sons of man are inscribed in the throne (דְּכָל צִיּוּרִין דִּבְנֵי נָשָׁא אִינוּן רְשִׁימִין בְּכָרְסַיָּא). And because every throne and Merkava of yours is refined (וּבְגִין דְּכָל כָּרְסַיָּא וּמַרְכַּבְתָּא דְאַנְתְּ זְקִיקָא), you have the strength to gaze (אַנְתְּ אִית לָךְ חֵילָא לְאִסְתַּכָּלָא). Therefore “and you shall see from all the people” and so forth (Exodus 18) (בְּגִין כַּךְ וְאַתָּה תֶחֱזֶה מִכָּל הָעָם וְגוֹמֵר).

Another matter: “This is the book of the generations of Adam” (Bereshit 5) p2-2(דָּבָר אַחֵר זֶה סֵפֶר תּוֹלְדוֹת אָדָם וְגוֹ׳), these are the twelve faces (זֶה תְּרֵין עֲשַׂר אַנְפִּין), of which it is said (Ezekiel 1) (דְּאִתְּמַר בְּהוֹן): “And the face of a lion to the right of the four of them, and the face of an ox, etc., and the face of an eagle, etc.” (וּפְנֵי אַרְיֵה אֶל הַיָּמִין לְאַרְבַּעְתָּם וּפְנֵי שׁוֹר וְגוֹ׳ וּפְנֵי נֶשֶׁר וְגוֹ׳). “On the day Elohim created Adam, the fourth living being” (בְּיוֹם בְּרֹא אֱלֹהִים אָדָם חַיָּה רְבִיעָאָה). And one must look at them in faces of four colors, in which shine the four Chayot (וְצָרִיךְ לְאִסְתַּכָּלָא בְּהוֹן בְּאַנְפִּין בְּאַרְבַּע גַּוָּונִין דְּנַהֲרִין בְּהוֹן אַרְבַּע חַיּוֹת), of which it is said (Deuteronomy 5) (דְּאִתְּמַר בְּהוֹן): “Face to face Hashem spoke with you” (פָּנִים בְּפָנִים דִּבֶּר יְ־הֹוָה עִמָּכֶם). And regarding Moshe it is said (Exodus 33) (וּבְמֹשֶׁה נֶאֱמַר): “And Hashem spoke to Moshe face to face” (וְדִבֶּר יְ־הֹוָה אֶל מֹשֶׁה פָּנִים אֶל פָּנִים). After they turned backward, Kudsha Berikh Hu turned to them His back (בָּתַר דְּאַהֲדָרוּ לַאֲחוֹרָא קוּדְשָׁא בְּרִיךְ הוּא הַדַּר לוֹן אֲחֹרוֹי), and this is what is said (Exodus 33) (וְדָא אִיהוּ): “And you shall see My back, but My face shall not be seen” (וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ). And these are the faces that are seen and the faces that are not seen (וְאִלֵּין אִינוּן פָּנִים דְּנִרְאִין וּפָנִים דְּאֵינָן נִרְאִין).

White faces in humility, these are men of valor (אַנְפִּין חִוָּורִין בַּעֲנָוָה אִינוּן אַנְשֵׁי חַיִל). Red faces in shame, who have modesty from heaven, these are those who fear Elohim (אַנְפִּין סוּמְקִין בְּבוּשָׁא דְּאִית לוֹן כְּסוּפָא מִן שְׁמַיָּא אִינוּן יִרְאֵי אֱלֹהִים). Green faces in Orayta, these are men of truth (אַנְפִּין יְרוֹקִין בְּאוֹרַיְיתָא אִינוּן אַנְשֵׁי אֱמֶת). Black faces in mitzvah, which is the prayer of the hand and the Tefillin in black straps, these are haters of unjust gain (אַנְפִּין אוּכְמִין בְּמִצְוָה דְאִיהִי תְּפִלָּה דְיָד וּתְפִלִּין בְּמִשְׁכָּא אוּכְמָא אִינוּן שׂוֹנְאֵי בָצַּע). But faces without humility and without shame and without Torah and mitzvah, these are Tohu and Bohu and darkness and spirit (אֲבָל אַנְפִּין בְּלָא עֲנָוָה וּבְלָא בוּשָׁא וּבְלָא תּוֹרָה וּמִצְוָה אִינוּן תֹּהוּ וָבֹהוּ וְחֹשֶׁךְ וְרוּחַ), of which it is said (Bereshit 1) (דְּאִתְּמַר בְּהוֹן): “And the earth was without form and void, etc.” (וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְגוֹ׳). These return the world to Tohu and Bohu (דְּאִינוּן אַחְזְרִין עָלְמָא לְתֹהוּ וָבֹהוּ).

Men of valor are from the seed of Avraham, in whom is the lower Shekhinta (אַנְשֵׁי חַיִל מִזַּרְעָא דְאַבְרָהָם דְּבֵיהּ שְׁכִינְתָּא תַּתָּאָה). Those who fear Elohim are from the seed of Yitzchak, in whom is the supernal Shekhinta, who is the treasury of Chokhmah (יִרְאֵי אֱלֹהִים מִזַּרְעָא דְיִצְחָק דְּבֵיהּ שְׁכִינְתָּא עִלָּאָה דְהִיא אוֹצְּרָא לְחָכְמָה). Men of truth are from the seed of Ya'akov, of whom it is said (Micah 7) (אַנְשֵׁי אֱמֶת מִזַּרְעָא דְיַעֲקֹב דְּאִתְּמַר בֵּיהּ): “You will give truth to Ya'akov” (תִּתֵּן אֱמֶת לְיַעֲקֹב). And in him is the Vav which is Tiferet (וּבֵיהּ ו׳ דְּאִיהוּ תִּפְאֶרֶת). Haters of unjust gain are from the side of David, who is the fourth leg and in him the Yod, of whom it is said (1 Samuel 17) (שֹׂנְאֵי בָצַּע מִסִּטְרָא דְדָוִד דְּאִיהוּ רַגְלָא רְבִיעָאָה וּבֵיהּ יו״ד דְּאִתְּמַר בֵּיהּ): “And David was the youngest” (וְדָוִד הוּא הַקָּטָן).

This is the Name HHVY (הַאי אִיהוּ שְׁמָא ההו״י), and in another form it is expressed sometimes as HVHY (וּבְגַוָּונָא אָחֳרָא אִתְפַּרִישׁ לְזִמְנִין הוה״י), Shekhinta above and below, the middle pillar between them (שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה עַמּוּדָא דְאֶמְצָּעִיתָא בֵּינַיְיהוּ). And in another form YHVH from the side of Moshe, which is Metatron (וּבְגַוָּונָא אָחֳרָא יְ־הֹוָה מִסִּטְרָא דְּמֹשֶׁה דְּמֶטַטְרוֹן). Colors transform to sixteen in the Shekhinta when she is needed for the lower ones (גַּוָּונִין מִתְהַפְּכִין לְשִׁית סְרֵי בִּשְׁכִינְתָּא כַּד אִיהִי צְּרִיכָא לְתַתָּאִין). And this is what the masters of the Mishnah said: a man who is needed by people, his face changes like the chameleon, which turns to many colors (וְדָא אִיהוּ דְאָמְרוּ מָארֵי מַתְנִיתִין דְּבַר נַשׁ דְּצָרִיךְ לִבְרִיּוֹת אַנְפּוֹי מִשְׁתַּנִין כַּכְּרוּם דְּאִתְהֲפַךְ לְכַמָּה גַוָּונִין). And there is a transformation of colors to good, that they shine in light, and they sparkle with many colors (וְאִית הֲפוּכָא דְגַוָּונִין לְטַב דְּנַהֲרִין בִּנְהוֹרָא וְאִינוּן מְרַקְמָן מִכַּמָּה גַוָּונִין). And all this is in the body (וְכָל הַאי בְּגוּפָא), like the likeness of the Garden of Eden, created in the Name of YHVH (כְּגַוְונָא דְעֵדֶן דְּאִתְבְּרֵי בִּשְׁמָא דְיְ־הֹוָה).

All the colors and forms of these bodies, they are like the likeness of the radiance of the supernal light, the sphere of the sun (כָּל גַּוָּונִין וְצִיּוּרִין דְּאִלֵּין גּוּפִין וְאִינוּן כְּגַוְונָא דְנוֹבֶלֶת אוֹרָא דִלְעֵילָא גַּלְגַּל חַמָּה). And concerning them it is said: “The face of Moshe was like the face of the sun, and the face of Yehoshua like the face of the moon” (וַעֲלַיְיהוּ אִתְּמַר פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה וּפְנֵי יְהוֹשֻׁעַ כִּפְנֵי לְבָנָה). And thus the form has four colors: white, red, green, black (וְכַךְ דִּיּוֹקְנָא אִית לֵיהּ אַרְבַּע גַּוָּונִין דְּאִית גַּוְונָא חִוְורָא סוּמְקָא יְרוֹקָא אוּכְמָא). The hairs are the stars and angels and ministers that depend on the face, according to the number of hairs (נִימִין אִינוּן כּוֹכְבַיָּא וּמַלְאָכַיָּא וּמְמַנָּן דְּתַלְיָין מֵאַנְפִּין כְּחוּשְׁבַּן נִימִין). And all of them serve the face (וְכֻלְּהוּ מְשַׁמְּשֵׁי לְאַנְפִּין).

The mouth - “Mouth to mouth I speak with him, in vision and not in riddles” (Numbers 12) (פּוּמָא פֶּה אֶל פֶּה אֲדַבֵּר בּוֹ וּמַרְאֶה וְלֹא בְחִידוֹת). The mouth is in the secret of the Keruvim (פֶּה אִיהוּ בְּרָזָא דִכְרוּבִים), of which it is said (Exodus 25) (דְּאִתְּמַר בְּהוֹן): “And the Keruvim spread wings upward” (וְהָיוּ הַכְּרוּבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה). These are the lips, when they are opened, they are opened in Adonai YHVH (אִלֵּין שִׂפְוָון כַּד אִתְפַּתְּחוּ אִתְפַּתְּחוּ בַּאדנ״י יְ־הֹוָה), as you say: “Adonai, open my lips, and my mouth shall declare Your praise” (Psalms 51) (כְּמָה דְאַתְּ אָמַר אֲדנ״י שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ).

They said, the masters of the Mishnah (וְאָמְרוּ מָארֵי מַתְנִיתִין), everyone who bows, bows at “Blessed” (כָּל הַכּוֹרֵעַ כּוֹרֵעַ בְּבָרוּךְ), and everyone who straightens up, straightens up at the Name YHVH (וְכָל הַזּוֹקֵף זוֹקֵף בְּשֵׁם יְהו״ה). When he bows, the Keruvim are shielding with their wings (כַד אִיהוּ כּוֹרֵעַ כְּרוּבִים סוֹכֲכִים בְּכַנְפֵיהֶם), and this is the covering of Sukkah, which is כ״ו ה״ס (וְדָא אִיהוּ סִכוּךְ דְּסוּכָּה דְאִיהוּ כ״ו ה״ס), and the sign is YHVH Adonai (וְסִימָנָא יְהו״ה אֲדנ״י). “Spreading wings upward” - this is 248 (פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה אִיהוּ רְמַ״ח). Everyone who straightens up, straightens up at the Name (כָל הַזּוֹקֵף זוֹקֵף בְּשֵׁם), with the two Names which are Ehyeh and YHVH (בִּתְרֵין שְׁמָהָן דְּאִינוּן אֶהְיֶה יְהו״ה), and the sign is eleven eleven (וְסִימָנָא י״א י״א), “YHVH our Eloheinu YHVH is One” (Deuteronomy 6) (יְהו״ה אֱלֹהֵינוּ יְהו״ה אֶחָד). Chokhmah and Binah - concerning them it is said “And the Keruvim were spreading wings upward” (חָכְמָה וּבִינָה עֲלַיְיהוּ אִתְּמַר וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה). “YHVH is One” - concerning them it is said “shielding with their wings over the kaporet,” and they are Vav Heh (יְהו״ה אֶחָד עֲלַיְיהוּ אִתְּמַר סֹכֲכִים בְּכַנְפֵיהֶם עַל הַכַּפֹּרֶת וְאִינוּן ו״ה). Another matter: “And the Keruvim were” - they are the form of Adam, which is Yod Heh Vav Heh (דָּבָר אַחֵר וְהָיוּ הַכְּרֻבִים אִינוּן צוּרַת אָדָם דְּאִיהוּ יו״ד ה״א וָא״ו ה״א); “spreading wings upward” - Yod Heh (פּוֹרְשֵׂי כְנָפַיִם לְמַעְלָה י״ה); “shielding with their wings” - Vav Heh (סֹכֲכִים בְּכַנְפֵיהֶם ו״ה), which are four wings (דְּאִינוּן אַרְבַּע גַּדְפִין). And concerning them it is said (Exodus 19) (וַעֲלַיְיהוּ אִתְּמַר): “And I bore you on eagles’ wings” (וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים). And the Keruvim are two lips (וּכְרוּבִים תְּרֵי שִׂפְוָון), they stood upon the banner - that is the expression (עַל נֵס הָיוּ עוֹמְדִים דָּא לִישְׁנָא). “And he heard the voice” - a voice that goes out from the throat, “and He spoke to him” - speech of the mouth (וַיִּשְׁמַע אֶת הַקּוֹל קָלָא דְנָפִיק מִגָּרוֹן וַיְדַבֵּר אֵלָיו דִּבּוּר דְּפוּמָא), and the voice and the speech are Tiferet and Malkhut (וְקָלָא וְדִבּוּר תִּפְאֶרֶת וּמַלְכוּת). “And ten cubits was the length of the board” (וְעֶשֶׂר אַמּוֹת אֹרֶךְ הַקָּרֶשׁ), and concerning him it is said (Malachi 2) (וַעֲלֵיהּ אִתְּמַר): “The Torah of truth was in his mouth” - this is the mouth, the Heikhal (תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ דָא פּוּמָא הֵיכָל), and concerning it is said “Adonai, open my lips” (Psalms 51) (וַעֲלֵיהּ אִתְּמַר אֲדנ״י שְׂפָתַי תִּפְתָּח).

From within it is the Holy of Holies - and this is the heart (מִלְּגָאו מִנֵּיהּ קֹדֶשׁ הַקֳּדָשִׁים וְדָא לִבָּא). The Keruvim are the wings of the lungs - concerning them it is said “And the Keruvim were spreading wings upward, shielding with their wings over the kaporet”; this kaporet is the heart (כְּרוּבִים כַּנְפֵי רֵיאָה עֲלַיְיהוּ אִתְּמַר וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכֲכִים בְּכַנְפֵיהֶם עַל הַכַּפֹּרֶת דָּא כַּפֹּרֶת הַלֵּב). For there it is written “The lamp of YHVH is the Neshama of Adam” (Proverbs 20) (דְּתַמָּן נֵר יְהוָה נִשְׁמַת אָדָם), and “their faces each to his brother” - the two kidneys (וּפְנֵיהֶם אִישׁ אֶל אָחִיו תְּרֵין כִּלְיָין). In the heart, which is the Holy of Holies, there are two chambers (בְּלִבָּא דְאִיהוּ קֹדֶשׁ הַקֳּדָשִׁים אִית תְּרֵי בָּתֵּי): in one, the elixir of life; and in one, the elixir of death, which is fire (בְּחַד סַם חַיִּים וּבְחַד סַם מָוְת דְּאִיהִי אֵשׁ).

The High Priest who enters the Holy of Holies - if he is meritorious, the elixir of life would go out from there and his face would shine (כַּהֲנָא רַבָּא דְעָאל לְקֹדֶשׁ הַקֳּדָשִׁים אִם זָכָה סַם חַיִּים הֲוָה נָפְקָא מִתַּמָּן וּנְהִירָא בְּאַנְפּוֹי), and the voice and the speech would go out from there from Kudsha Berikh Hu and His Shekhinta (וְקָלָא וְדִבּוּר הֲוָה נָפִיק מִתַּמָּן מִקּוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). And if he was not meritorious, the elixir of death would go out from the left side and would kill him (וְאִם לָא זָכָה סַם מָוְת הֲוָה נָפִיק מִסִּטְרָא דִשְׂמָאלָא וַהֲוָה קָטִיל לֵיהּ). And what is “the priest” in the body - rather, Neshama and Ruach and Nefesh; these correspond to Kohanim, Levi’im, and Yisraelim (וּמַאי נִיהוּ כַּהֲנָא בְּגוּפָא אֶלָּא נְשָׁמָה וְרוּחַ וְנֶפֶשׁ אִינוּן לָקֳבֵל כֹּהֲנִים לְוִיִּים וְיִשְׂרְאֵלִים), three prayers corresponding to three offerings (תְּלַת צְּלוֹתִין לָקֳבֵל תְּלַת קָרְבָּנִין), and these are the foods of Kudsha Berikh Hu and His Shekhinta (וְאִינוּן מַאֲכָלִין דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). If he entered with the Shekhinta, which is the elixir of life, the elixir of life would go forth to meet him (אִם הֲוָה עָאל בִּשְׁכִינְתָּא דְאִיהִי סַם חַיִּים סַם חַיִּים הֲוָה נָפִיק לְקַדְמוּתֵיהּ); and if not, behold the elixir of death to meet him, which is the black gall, and from it a person dies in poverty, and it is to the left side of the heart, and this is the spleen (וְאִם לַאו הָא סַם הַמָּוְת לְקִבְלֵיהּ דְּאִיהִי מָרָה אוּכְמָא וּמִינָהּ יָמוּת בַּר נַשׁ בַּעֲנִיּוּת וְאִיהִי לְסִטְרָא שְׂמָאלָא דְלִבָּא וְדָא טְחוֹל).

The sons of Aharon are Ruach and Nefesh, for Aharon is Neshama; his two sons are Netzach and Hod (בְּנֵי אַהֲרֹן רוּחַ וְנֶפֶשׁ דְּאַהֲרֹן אִיהוּ נְשָׁמָה תְּרֵין בְּנוֹי נֶצַּח וְהוֹד). If they would offer the offering as is fitting - behold, the elixir of life; and if not - behold, the elixir of death, which is gall; strange fire burned them, as it is written (Leviticus 10) (אִם יַעֲלוּן קָרְבָּנָא כִּדְקָא יָאוּת הָא סַם חַיִּים וְאִי לַאו הָא סַם מָוְת דְּאִיהִי מָרָה אֵשׁ זָרָה אוֹקִיד לוֹן דִּכְתִיב וַיַּקְרִיבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה וְגוֹמֵר וַתֵּצֵּא אֵשׁ וְגוֹמֵר). They ascended to that place and entered before the King to the heart, and they did not have permission to enter there; in it Kudsha Berikh Hu took judgment on them (אִינוּן סְלִיקוּ לָהּ מֵאַתְרָהָא וְעָאלוּ לָהּ קַמֵּי מַלְכָּא לְלִבָּא וְלָא הֲוָה לְהוּ רְשׁוּ לְמֵיעָאל לְתַמָּן בָּהּ קוּדְשָׁא בְּרִיךְ הוּא נָטִיל דִּינָא בְּהוֹן).

Crooked lips - there is no permission for a priest to draw near with them an offering that enters before YHVH, for concerning them it is said (Ecclesiastes 1) (שִׂפְוָון עַקִּימִין לֵית רְשׁוּ לְכַהֲנָא לְקַרְבָא בְּהוֹן קָרְבָּנָא דְעָאל קֳדָם יְהו״ה דַּעֲלַיְיהוּ אִתְּמַר): “That which is crooked cannot be made straight,” etc. (מְעֻוָּת לֹא יוּכַל לִתְקוֹן וְגוֹ׳). And likewise, crooked eyes are exempt from appearing, for the crooked serpent is there, for he removes their light (וְכֵן עַיְינִין עֲקִימִין פְּטוּרִין מִן הָרְאִיָּיה דְּנָחָשׁ עֲקַלָּתוֹן תַּמָּן דְּאִיהוּ נָטִיל נְהוֹרַיְיהוּ). And a sealed mouth is called Tumtum, and Androgynous is the form of male and female (וּפִימָא אַטִימָא אִתְקְרֵי טוּמְטוּם וְאַנְדְּרוֹגִינוֹס אִיהוּ דִּיוֹקְנָא דְזָכָר וּנְקֵבָה), in this likeness is a person whose voice and speech are like a female (כְּגַוְונָא דָא אִיהוּ בַּר נַשׁ דְּקָלֵיהּ וְדִבּוּרֵיהּ כְּנוּקְבָא). And one who is half slave and half free - half slave of the evil inclination, and half free of the good inclination - all these are exempt from the appearing (וּמָאן דְאִיהוּ חֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין חֶצְיוֹ עֶבֶד דְּיֵצֶּר הָרָע וְחֶצְיוֹ בֶּן חוֹרִין דְּיֵצֶּר הַטּוֹב כָּל אִלֵּין פְּטוּרִין מִן הָרְאִיָּה). At the time they depart from the body, a Nefesh that is in this likeness has no permission to gaze and to be seen in the Shekhinta at the first moment of its passing from the body (בְּזִמְנָא דְנָפְקִין מִן גּוּפָא נַפְשָׁא דְאִיהִי כְּגַוְונָא דָא לֵית לָהּ רְשׁוּ לְאִסְתַּכְּלָא וּלְאִתְחַזְיָיא בִּשְׁכִינְתָּא קַדְמָהָא בְּשַׁעַת פְּטִירָתָהּ מִן גּוּפָא). A mouth that is sealed in speech - a stone, which is the evil inclination, rules over it, and it is called Tumtum; because of this it is exempt from the appearing (פִּימָא דְאַטִימָא בְּדִבּוּר אֶבֶן דְּאִיהוּ יֵצֶּר הָרָע שַׁלִּיט עֲלָהּ וְאִתְקְרֵי טוּמְטוּם בְּגִין דָּא פָּטוּר מִן הָרְאִיָּה). Therefore Neshama and Ruach and Nefesh will come in Gilgul until they return complete to their places as they were given, as you say (Ecclesiastes 12) (דְּנִשְׁמָתָא וְרוּחָא וְנַפְשָׁא בְּגִין דָּא יֵיתוּן בְּגִלְגּוּלָא עַד דְּאִתְחַזְרָן שְׁלֵמִין לְאַתְרַיְיהוּ כְּמָה דְאִתְיְיהִיבוּ כְּמָה דְאַתְּ אָמַר): “And the spirit shall return to Elohim who gave it” (וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ). And from it we learn a kal va-chomer regarding the others, which are Neshama and Nefesh; and moreover, Scripture testifies about them (Job 33) (וּמִינָהּ אוֹלִיפְנָא קַל וָחוֹמֶר בְּאָחֳרָנִין דְּאִינוּן נִשְׁמָתָא וְנַפְשָׁא וְלָא עוֹד אֶלָּא דִקְרָא אַסְהִיד עֲלַיְיהוּ): “Behold, all these does El act, twice, three times with a man.” (הֶן כָּל אֵלֶּה יִפְעַל אֵ״ל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר).