Daf 75a (דַּף ע״ה ע״א)

And further, a third path (וְעוֹד נָתִי״ב תְּלִיתָאָ״ה), in it is the third commandment which is prophecy (בֵּיהּ פִּקּוּדָא תְּלִיתָאָה דְאִיהוּ נְבוּאָ״ה). This is what is written (הֲדָא הוּא דִכְתִיב) (Bereshit 1:3), and Elohim said, Let there be light, and there was light (וַיֹּאמֶר אלהי״ם יְהִי אוֹר וַיְהִי אוֹר). Five lights they are (חָמֵשׁ אוֹר אִינוּן). And about them it is said (וַעֲלַיְיהוּ אִתְּמַר) (Ezekiel 1:1), the heavens were opened and I saw visions of Elohim (נִפְתְּחוּ הַשָּׁמַיִם וָאֶרְאֶה מַרְאוֹת אלהי״ם). Imma Ila’ah [the Supernal Mother] is a hidden vision in which there is no image (אִימָּא עִלָּאָה מַרְאֶה סְתִימָא דְלֵית בָּהּ דִּמְיוֹן). Imma Tata’ah [the Lower Mother] is a revealed vision in which there is an image (אִימָּא תַּתָּאָה מַרְאֶה בְאִתְגַּלְיָיא דְאִית בָּהּ דִּמְיוֹן). And concerning her it is said: “And by the hand of the prophets I will make likenesses” (וַעֲלָה אִתְּמַר וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12:11). Adammeh [I will make likenesses] is a likeness for every prophet (אֲדַמֶּה אִיהִי דִמְיוֹן לְכָל נְבִיאַיָּא), and for each one according to his capacity (וּלְכָל חַד כְּפוּם חֵילֵיהּ). And because she has dominion over all the chariots below (וּבְגִין דְּאִיהִי שְׁלִטָּא עַל כָּל מֶרְכָּבוֹת דִּלְתַתָּא), and over all the stars and constellations (וְעַל כָּל כֹּכְבַיָּא וּמַזָּלֵי), and trees and grasses (וְאִלָּנִין וּדְשָׁאִין), and over all the birds of heaven and beasts and earth (וְעַל כָּל עוֹפֵי שְׁמַיָּא וְחֵיוָן וְאַרְעָא), and the fish of the sea (וְנוּנֵי יַמָּא), because of this she is called by the name of all of them (בְּגִין דָּא אִתְקְרִיאַת בִּשְׁמָא דְכֻלְּהוּ): from the side of the beasts she is called Chayah (מִסִּטְרָא דְחֵיוָון אִתְקְרִיאַת חַיָּה), and from the side of the birds-eagle, dove, bird (וּמִסִּטְרָא דְעוֹפִין נֶשֶׁר יוֹנָה צִפּוֹר), and from the side of the fish-the fish (וּמִסִּטְרָא דְנוּנִין הַדָּג), the side [Some say: the maidservant] evil-in reversal “dagah” (סִטְרָא [נ״א שִׁפְחָה] בִּישָׁא בְּהִפּוּכָא דָּגָה), and from the side of the grasses she is called the Shekhinta, the rose (וּמִסִּטְרָא דְעִשְׂבִּין אִתְקְרִיאַת שְׁכִינְתָּא שׁוֹשַׁנָּה).

A fourth path: and Elohim divided between the light and between the darkness (נָתִיב רְבִיעָאָה וַיַּבְדֵּל אלהי״ם בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ) (Bereshit 1:4). Male and female they are (דְּכַר וְנוּקְבָא אִינוּן). Darkness-night (חֹשֶׁךְ לַיְלָה). This is what is written (הֲדָא הוּא דִכְתִיב) (ibid. 5), and to the darkness He called Night (וְלַחֹשֶׁךְ קָרָא לָיְלָה). And there is darkness from the side of purity and night from the side of purity (וְאִית חֹשֶׁךְ מִסִּטְרָא דְדַכְיוּ וְלַיְלָה מִסִּטְרָא דְדַכְיוּ). This is what is written (הֲדָא הוּא דִכְתִיב) (Psalms 139:12), even darkness does not darken from You, and the night shines like the day; as the darkness, so the light (גַּם חֹשֶׁךְ לֹא יַחֲשִׁיךְ מִמֶּךָּ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁכָה כָּאוֹרָה). And darkness is the female that receives from the light which is the male light (וְחֹשֶׁךְ אִיהִי נוּקְבָא דִמְקַבֵּל מִנְּהוֹרָא דְאִיהוּ אוֹר דְּכַר), like the moon that receives from the sun (כְּגַוְונָא דְסִיהֲרָא דִמְקַבְּלַת מִן שִׁמְשָׁא). And both of them are the shining mirror and the non-shining mirror (וְתַרְוַיְיהוּ אִינוּן אַסְפַּקְלַרְיָאָה דְנַהֲרָא וְאַסְפַּקְלַרְיָאָה דְלָא נַהֲרָא). And there is darkness of the Sitra achra, in which there is separation and not union (וְאִית חֹשֶׁךְ דְּסִטְרָא אָחֳרָא דְאִית בָּהּ הַבְדָּלָה וְלַאו חִבּוּרָא), and that light is like the brain in a nut (וְהַהוּא אוֹר אִיהוּ כְמוֹחָא בֶאֱגוֹזָא).

Meanwhile, behold, a voice was heard in the heights of the firmaments (אַדְהָכִי הָא קָלָא אִשְׁתַּמַּע בְּרוּמֵי רְקִיעִין): masters of the treasuries, masters of the palaces (מָארֵי דְאוֹצָרִין מָארֵי דְהֵיכָלִין), open the palaces; behold the Matronita seeks to enter His palace (אַפְתַּחוּ הֵיכָלִין הָא מַטְרוֹנִיתָא קָא בָּעִיאַ לְאַעָלָא בְהֵיכָלֵיהּ). At that time, Adonai, open my lips (בְּהַהוּא זִמְנָא אדנ״י שְׂפָתַי תִּפְתָּח). The palace-included from seven palaces (הֵיכָלָא כְּלִילָא מִשִּׁבְעָה הֵיכָלִין). At that time many prophets ascend with her and gather with her (בְּהַהוּא זִמְנָא כַּמָּה נְבִיאִים סָלְקִין עִמָּהּ וּמִתְכַּנְסִים עִמָּהּ). For there are prophets and there are prophets (דְּאִית נְבִיאִים וְאִית נְבִיאִים): there are prophets who are masters of the house of the Matronita (אִית נְבִיאִים דְּאִינוּן מָארֵי דְבֵיתָא דְמַטְרוֹנִיתָא), and there are prophets who are masters of the house of the King (וְאִית נְבִיאִים דְּאִינוּן מָארֵי דְבֵיתָא דְמַלְכָּא). These are from the shining mirror and these from the non-shining mirror (אִלֵּין מֵאַסְפַּקְלַרְיָאָ דְנַהֲרָא וְאִלֵּין מֵאַסְפַּקְלַרְיָא דְלָא נַהֲרָא). Prophets of the shining mirror are from the side of Hashem (נְבִיאִים דְאַסְפַּקְלַרְיָא דְנַהֲרָא אִינוּן מִסִּטְרָא דְיהו״ה). And prophets of the non-shining mirror are from the side of Adonai (וּנְבִיאִים דְּאַסְפַּקְלַרְיָא דְלָא נַהֲרָא אִינוּן מִסִּטְרָא דְאדנ״י). And these take their portion in the Written Orayta and the Oral Orayta (וְאִינוּן שְׁקִילִין לְאוֹרַיְיתָא דְבִכְתָב וְאוֹרַיְיתָא דִבְעַל פֶּה). Prophets from the side of Adonai are from the side of Yirah (נְבִיאִים מִסִּטְרָא דְאדנ״י מִסִּטְרָא דְיִרְאָה). And prophets who are from the side of Hashem are from the side of Ahava (וּנְבִיאִים דְּאִינוּן מִסִּטְרָא דְיהוָֹ״ה אִינוּן מִסִּטְרָא דְאַהֲבָה).

At that time many masters of gates trembled and were prepared for the palace (בְּהַהוּא זִמְנָא כַּמָּה מָארֵי תַּרְעִין מִזְדַּעִזְעִין וּמִזְדַּמְנִין לְהֵיכָלָא), and many masters of seals (וְכַמָּה מָארֵי חוֹתָמוֹת), and many masters of questions (וְכַמָּה מָארֵי שְׁאֵלְתִּין), and many masters of answers (וְכַמָּה מָארֵי תְשׁוּבוֹת), in which the prophet asks and answers (דִּבְהוֹן נָבִיא שׁוֹאֵל וּמֵשִׁיב), and many masters of futures-what was and what will be (וְכַמָּה מָארֵי עֲתִידוֹת, מַה דַּהֲוָה וּמַה דְּעָתִיד לְמֶהֱוִי), and many masters of eyes, which are visions and sights of prophets (וְכַמָּה מָארֵי דְעַיְינִין דְּאִינוּן מַרְאוֹת וְחוֹזִין דִּנְבִיאִים), and many masters of ears, which are masters of wings, as it is said of them (וְכַמָּה מָארֵי דְאוּדְנִין דְּאִינוּן מָארֵי דְגַדְפִין, דְּאִתְּמַר בְּהוֹן) (Ezekiel 1:24), and I heard the sound of their wings (וָאֶשְׁמַע אֶת קוֹל כַּנְפֵיהֶם). And many masters of nose, where is scent, as it is said of them (וְכַמָּה מָארֵי דְחוֹטָמָא דְתַמָּן רֵיחַ, דְּאִתְּמַר בְּהוֹן) (Leviticus 1:13), a fire-offering, a scent of satisfaction (אִשֵּׁה רֵיחַ נִיחֹחַ). And many masters of faces, as it is said of them (וְכַמָּה מָארֵי דְאַנְפִּין דְּאִתְּמַר בְּהוֹן) (Ezekiel 1:6), and four faces for each one (וְאַרְבָּעָה פָנִים לְאֶחָת). And many masters of voices and masters of words (וְכַמָּה מָארֵי דְקָלִין וּמָארֵי דְּדִבּוּרִין), and masters of vapors, which are flames of fire (וּמָארֵי דַהֲבָלִים דְּאִינוּן לַהֲבוֹת אֵשׁ). This is what is written (הֲדָא הוּא דִכְתִיב) (Psalms 29:7), the voice of Hashem hews flames of fire (קוֹל יהו״ה חֹצֵב לַהֲבוֹת אֵשׁ). And many masters of hands, as it is said of them (וְכַמָּה מָארֵי דִיָדִין, דְּאִתְּמַר בְּהוֹן) (Ezekiel 1:8), and the hands of a man under their wings (וִידֵי אָדָם מִתַּחַת כַּנְפֵיהֶם). And many masters of stature, and these are the measurements of the stature of the throne (וְכַמָּה מָארֵי דְקוֹמָה וְאִינוּן שִׁעוּר קוֹמָה דְכָרְסַיָּיא). And many masters of the sign of the covenant, as it is said of them (וְכַמָּה מָארֵי דְאוֹת בְּרִית דְּאִתְּמַר בְּהוֹן) (Exodus 3:12), and this shall be the sign for you (וְזֶה לְּךָ הָאוֹת). And many masters of legs, as it is said of them (וְכַמָּה מָארֵי דְרַגְלִין דְּאִתְּמַר בְּהוֹן) (Ezekiel 1:14), and the living beings ran and returned (וְהַחַיּוֹת רָצוֹא וָשׁוֹב).

All the orders of the prophets are from outside [Some say: from inside] in the body, in the limbs of the body (כָּל תִּקּוּנִין דִּנְבִיאַיָּא מִלְּבָר [נ״א מִלְּגָאו] בְּגוּפָא, בְּאֵבָרִים דְּגוּפָא). Masters of Chokhmah are inside, in the brain (מָארֵי דְחָכְמָה אִינוּן מִלְּגָאו בְּמוֹחָא). And because of this, a sage is superior to a prophet (וּבְגִין דָּא חָכָם עָדִיף מִנָּבִיא). And from the brain depend the thirty-two paths (וּמִמּוֹחָא תַלְיָין ל״ב נְתִיבוֹת). And this is the Lamed-Bet of which it is said, a heart that understands (וְדָא ל״ב דְּאִתְּמַר לֵב מֵבִין). And Elohim divided between the light and between the darkness (וַיַּבְדֵּל אלהי״ם בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ) (Bereshit 1:4). Here is the secret of the fourth path (הָכָא רָזָא דְנָתִיב רְבִיעָאָה). What is separation here in prophecy? (מַאי הַבְדָּלָה הָכָא בִּנְבוּאָה). Except: how many false prophets are from the side of darkness (אֶלָּא כַמָּה נְבִיאֵי שִׁקְרָא אִינוּן מִסִּטְרָא דְחֹשֶׁךְ), who go in the air to mislead mankind (דְּאָזְלִין בְּאַוִּירָא לְאַטְעָאָה בְּנֵי נָשָׁא). At that time Kudsha Berikh Hu is with His Shekhinta (בְּהַהוּא זִמְנָא דִיְהֵא קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁכִינְתֵּיהּ). And Elohim divided between the light and between the darkness (וַיַּבְדֵּל אלהי״ם בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ).

A fifth path: and Elohim called the light Day (נָתִיב חֲמִשָּׁאָה, וַיִּקְרָא אלהי״ם לָאוֹר יוֹם) (Bereshit 1:5). These are the masters of Mikra (Scripture) (אִלֵּין מָארֵי מִקְרָא). For the masters of Mikra (Scripture) are the wick (דְּמָארֵי מִקְרָא אִינוּן פְּתִילָה). And the masters of Mishnah are the olive (וּמָארֵי מִשְׁנָה זַיִת). And the masters of Talmud, which is the Kabbalah given to Moshe at Sinai, are the lamp (וּמָארֵי תַלְמוּד דְּאִיהוּ קַבָּלָה לְמֹשֶׁה מִסִּינַי נֵר).

The fourth commandment is to engage in the Oral Orayta (פִּקּוּדָא רְבִיעָאָה לְאִתְעַסְקָא בְּאוֹרַיְיתָא דִבְעַל פֶּה), and to distinguish in it with six levels-prohibited and permitted, impure and pure, valid and invalid (וּלְאַפְרָשָׁא בָהּ בְּשִׁית דַּרְגִּין, בְּאִסּוּר וְהֶתֵּר טוּמְאָה וְטַהֲרָה כָּשֵׁר וּפָסוּל). This is what is written (הֲדָא הוּא דִכְתִיב) (Bereshit 1:6), and Elohim said, Let there be a firmament in the midst of the waters, and let it divide between water and water (וַיֹּאמֶר אלהי״ם יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם, וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם). Between waters of purity-permitted, pure, valid (בֵּין מַיִם דְּדַכְיוּ דְטַהֲרָה הֶתֵּר כָּשֵׁר), and between waters that are defiled-prohibited, impure, invalid (וּבֵין מַיִם דִּמְסָאֲבוּ דְאִינוּן אִסּוּר טָמֵא פָּסוּל). These are waters of broken cisterns, foul waters, filthy waters (דְּאִינוּן מֵי בּוֹרוֹת נִשְׁבָּרִים מַיִם סְרוּחִים מַיִם מְטוּנָפִין). And about them it is said (וַעֲלַיְיהוּ אִתְּמַר) (Exodus 20:3), you shall have no other gods before Me (לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי). And this firmament that separates between them, this is the firmament above the heads of the Chayot (וְהַאי רָקִיעַ דְּאַפְרִישׁ בֵּינַיְיהוּ דָא רָקִיעַ דְּעַל רֵישֵׁי חֵיוָון). And this is Metatron (וְדָא מטטרו״ן), of whom it is said (דַּעֲלֵיהּ אִתְּמַר) (Ezekiel 1:22), and the likeness above the heads of the living creatures was a firmament (וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ). And about it, it is said (וַעֲלֵיהּ אִתְּמַר) (Bereshit 1:7), and Elohim made, and so forth (וַיַּעַשׂ אלהי״ם וְגוֹ׳). And this is the sixth path (וְדָא נָתִיב שְׁתִיתָאָה). And there is a firmament above the firmament (וְאִית רָקִיעַ לְעִילָא מֵרָקִיעַ), and this is the Tzaddik who separates between mayin nukvin (female waters) and mayin dechurin (male waters) (וְדָא צַדִּיק דְּאַפְרִישׁ בֵּין מַיִּין נוּקְבִין לְמַיִּין דְּכוּרִין), to be known in it (לְאִשְׁתְּמוֹדְעָא בֵּיהּ). And about him it is said (וַעֲלֵיהּ אִתְּמַר) (Bereshit 1:7), and Elohim made the firmament, and He divided between the waters which were under the firmament and the waters which were above the firmament (וַיַּעַשׂ אלהי״ם אֶת הָרָקִיעַ, וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ). And this is the seventh path, the Tzaddik (וְדָא נָתִיב שְׁבִיעָאָה צַדִּיק).