Daf 90b (דַּף צ ע״ב)

And why is there separation (וְאַמַּאי אִית פִּרוּדָא)? Because there is no Tzaddik, the letter of the covenant, there (בְגִין דְּלֵית צַדִּיק אוֹת בְּרִית תַּמָּן). And the secret of the matter: “There is no man righteous on earth” - he is the letter of the covenant there (וְרָזָא דְמִלָּה אֵין אָדָם צַדִּיק בָּאָרֶץ דְּאִיהוּ אוֹת בְּרִית תַּמָּן). But on Shabbat, which is the seventh day, there is nearness and union of the Name of Hashem and all the Sefirot (וּבְשַׁבָּת דְּאִיהוּ יוֹמָא שְׁבִיעָאָה תַּמָּן קְרִיבוּ וְיִחוּדָא דִשְׁמָא דְיְהו״ה וְכָל סְפִירָן). And because of this, the union of Torah scholars is from Shabbat night to Shabbat night (וּבְגִין דָּא תַלְמִידֵי חֲכָמִים זִוּוּגַיְיהוּ מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת). These forbidden unions are certainly below (הַאי עִרְיָין אִינוּן וַדַּאי לְתַתָּא). But above it is said: “Evil shall not dwell with You” (אֲבָל לְעִילָא אִתְּמַר לֹא יְגוּרְךָ רָע) (Psalms 5:5). And a Tzaddik who approaches his wife on weekdays - that son who is born from him, about him it is said: “A Tzaddik to whom it is evil” (וְצַדִּיק דְּקָרִיב לְאִתְּתֵיהּ בְּיוֹמִין דְּחוֹלָא, הַהוּא בֵּן דְּעָבִיד עֲלֵיהּ אִתְּמַר צַדִּיק וְרַע לוֹ). For he causes that the holy becomes profane - which is the seventh day (דְּגָרִים דְּאִתְעֲבִיד קֹדֶשׁ חוֹל דְּאִיהוּ יוֹם הַשְּׁבִיעִי). And in that time, it is the secret of “a Tzaddik to whom it is evil, and a wicked one to whom it is good” (וּבְהַהוּא זִמְנָא אִיהוּ רָזָא דְצַדִּיק וְרַע לוֹ רָשָׁע וְטוֹב לוֹ). But above, there is no nakedness, cutting, separation, or breach (אֲבָל לְעִילָא לֵית עִרְוָה וְקִצּוּץ וּפִרוּד וּפִרוּץ). And because of this, above, there is union of brother and sister, and of son and daughter, of mother with son (וּבְגִין דָּא לְעִילָא אִית יִחוּדָא בְּאָח וְאָחוֹת וּבְבֵן וּבְבַת בְּאֵם עִם בֵּן). If so, you must not liken yourself to your Creator (אִם כֵּן לֵית לָךְ לִידְמֶה לְיוֹצְרָךְ), for you would cause that you will not be in His likeness above (דְּאַנְתְּ הֲוִית גְּרִים דְּלָא תְהֵא בְּדִיּוֹקְנָא דִילֵיהּ לְעִילָא). As it is said: “But your iniquities have separated between you and your Elohim” (כְּמָה דְאַתְּ אָמַר כִּי אִם עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּילִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם) (Isaiah 59:2). And come and see: at the time when Kudsha Berikh Hu desired to create man (וְתָא חֲזִי בְּשַׁעִיתָּא דְבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי אָדָם), thus He desired to make him in the likeness of His likeness (הָכִי הֲוָה בָּעִי לְמֶעֱבַד לֵיהּ כְּגַוְונָא דְּדִיּוֹקְנָא דִילֵיהּ), without nakedness, without breach, without separation (בְּלָא עִרְוָה וּבְלָא פֶרֶץ וּפִרוּד). As it is said: “Let us make man in our image, after our likeness” (כְּמָה דְאַתְּ אָמַר נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Bereshit 1:26).

That all the Sefirot should be included in him (לְמֶהֱוִי כָּל סְפִירָן כְּלִילָן בֵּיהּ), without separation or cutting (בְּלָא פִרוּד וְקִצּוּץ), and to unite son with daughter, who are siblings (וּלְאִתְיַחֲדָא בֵּן עִם בַּת דְּאִינוּן אַחִים). Of them it is said: “Siblings, twins” (דַּעֲלַיְיהוּ אִתְּמַר אַחִים תְּאוֹמִים). This is what is written: “And they shall be twins from below, and they shall be complete together at the top” (הֲדָא הוּא דִכְתִיב וְיִהְיוּ תוֹאֲמִים מִלְּמַטָּה וְיַחְדָּיו יִהְיוּ תַמִּים עַל רֹאשׁוֹ) (Exodus 26:24). In what place? “To the ring” (בְּאָן אֲתַר, אֶל הַטַּבַּעַת) (Exodus 26:24). This is the ring of the letter of the covenant of circumcision (דָּא טַבַּעַת דְּאוֹת בְּרִית מִילָה), which is the measure of all nakednesses below (דְאִיהוּ שִׁיעוּר לְכָל עִרְיָין לְתַתָּא), and the measure of union above (וְשִׁעוּר דְּיִחוּדָא לְעִילָא). And above it is said of it: “And take also from the Tree of Life and eat, and live forever” (וּלְעִילָא אִתְּמַר בֵּיהּ וְלָקַח גַּם מֵעִץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם) (Bereshit 3:22). But below it is said of it: “And of the Tree of Knowledge of good and evil you shall not eat of it” (אֲבָל לְתַתָּא אִתְּמַר בֵּיהּ וּמֵעִץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ) (Bereshit 2:17). Do not mix in union good with evil (לָא תְעָרֵב בְּיִחוּדָא טוֹב עִם רָע). And if not, “you shall surely die” (וְאִם לַאו מוֹת תָּמוּת) (Bereshit 2:17). It is said here “you shall surely die” (אִתְּמַר הָכָא מוֹת תָּמוּת), and it is said of Shabbat: “Whoever profanes it shall surely be put to death” (וְאִתְּמַר בְּשַׁבָּת מְחַלְלֶיהָ מוֹת יוּמָת) (Exodus 31:14). And Adam indeed was made in the likeness above (וְאָדָם וַדַּאי אִתְעֲבִיד בְּדִיּוֹקְנָא דִלְעִילָא), and he made there separation, and was separated from there (וְעָבַד תַּמָּן פִּרוּדָא, וְאִתְפָּרֵישׁ מִתַּמָּן).

Rabbi El'azar said: Father, how was he made in the likeness above, for I have heard there are many opinions (אָמַר לֵיהּ רַבִּי אֶלְעָזָר אַבָּא אֵיךְ אִתְעֲבִיד בְּדִיּוֹקְנָא דִלְעִילָא, דְּהָא שְׁמַעִינָא כַמָּה דֵעוֹת תַּמָּן). He said to him: My son, when he was made, all the Sefirot were included in the likeness of his soul (אָמַר לֵיהּ בְּרִי, כַּד אִתְעֲבִיד, כֻּלְּהוּ סְפִירָן אִתְכְּלִילוּ בְּדִיּוֹקְנָא דְנִשְׁמָתֵיהּ). And his soul was a chariot to them, in the likeness of his soul (וְנִשְׁמָתֵיהּ הֲוָה מֶרְכָּבָה לוֹן כְּגַוְונָא דְנִשְׁמָתֵיהּ). Of her it is said: “And Elohim created man in His image” (דַּעֲלָהּ אִתְּמַר וַיִּבְרָא אֱלֹהִי״ם אֶת הָאָדָם בְּצַלְמוֹ) (Bereshit 1:27).

In the likeness of the ten Sefirot of Blimah (כְּגַוְונָא דְעִשֶׂר סְפִירוֹת בְּלִימָה). And all the colors of souls were shining in his soul (וְכֻלְּהוּ גַוָּונִין דְּנִשְׁמָתִין הֲווֹ נָהֲרִין בְּנִשְׁמָתֵיהּ), and they shone upon his face (וְהֲווֹ נְהִירִין עַל אַנְפּוֹי). And from him supernals and lower ones trembled (וּמִנֵּיהּ הֲווֹ מִזְדַּעִזְעִין עִלָּאִין וְתַתָּאִין). And they bowed before him, because of the lights that shone in him (וַהֲווֹ סָגְדִין לֵיהּ בְּגִין אִלֵּין נְהוֹרִין דַּהֲווֹ נְהִירִין בֵּיהּ). Just as they bowed before the supernal Adam (כְּגַוְונָא דְאָדָם דִּלְעִילָא דַּהֲווֹ סָגְדִין לֵיהּ), so they bowed before the lower Adam (הָכִי הֲווֹ סָגְדִין לְאָדָם דִּלְתַתָּא). Until he said: “Come, let us bow down and bend the knee, let us kneel before Hashem our Maker” (עַד דַּהֲוָה אָמַר אִיהוּ בּוֹאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי יְהו״ה עוֹשֵׂנוּ) (Psalms 95:6). And in that time, he was ruler over all the hosts above and below (וּבְהַהוּא זִמְנָא הֲוָה אִיהוּ שַׁלִּיט עַל כָּל הֲמוֹנֵי עִילָא וְתַתָּא).

The black color of the eyes and his hair was black, and all black colors, beautiful, were given in him from the side of Imma (גַּוָּון אוּכָּם דְּעִינָא וְשַׂעֲרוֹי אוּכְמִין וְכָל גַּוָּונִין אוּכְמִין שַׁפִּירִין, אִתְיְיהִיבָן בֵּיהּ מִסִּטְרָא דְאִימָּא). The whiteness of the eyes, the whiteness of the face, the whiteness of the brain, and the whiteness of the bones was given in him from the side of Abba (חִוְורוּ דְעִינָא וְחִוְורוּ דְאַנְפִּין וְחִוְורוּ דְמוֹחָא וְחִוְורוּ דְגָרְמִין, אִתְיְיהִיבַת בֵּיהּ מִסִּטְרָא דְאַבָּא). For thus the masters of the Mishnah have established: the whiteness of the eye and the brain and the bones were given from Abba, and the blackness of the eye and the hair were given from Imma (דְּהָכִי אוּקְמוּהוּ מָארֵי מַתְנִיתִין, דְּלוֹבֶן שֶׁבְּעַיִן וּמוֹחָא וַעֲצָמוֹת אִתְיְיהִיבוּ מֵאַבָּא, וְאוּכְמוּ דְעִינָא וְשַׂעֲרָא אִתְיְיהִיבוּ מֵאִימָּא). And whiteness and blackness both were found from the supernal Keter (וְחִוְורוּ וְאוּכְמוּ תַּרְוַיְיהוּ אִשְׁתַּכְּחוּ מִכִּתְרָא עִלָּאָה). Blackness from outside and whiteness from inside (אוּכְמוּ מִלְּבָר וְחִוְורוּ מִלְּגָו). And regarding it is said: “And now men see not the light which is bright in the skies” (וַעֲלֵיהּ אִתְּמַר וְעַתָּה לֹא רָאוּ אוֹר בָּהִיר הוּא בַּשְּׁחָקִים) (Job 37:21). And another verse says: “He made darkness His hiding place” (וְכָתוּב אַחֵר אוֹמֵר יָשֶׁת חֹשֶׁךְ סִתְרוֹ) (Psalms 18:12).