Daf 91a (דַּף צ״א ע״א)

And behold, the companions have already established (וְהָא אוּקְמוּהוּ חַבְרַיָּא), they established Nukvah as black (אוּכְמוּ נוּקְבָא לְחִוְורוּ), and Orayta from there, it is white within and black without (וְאוֹרַיְיתָא מִתַּמָּן אִיהִי חִוְורוּ מִלְּגָאו אוּכְמוּ מִלְּבָר). And above, Abba and Imma said upon the middle column and His Shekhinta: “Let us make man in our image, after our likeness” (Bereshit 1) (וּלְעִילָא אַבָּא וְאִימָּא אָמְרוּ עַל עַמּוּדָא דְאֶמְצָעִיתָא וּשְׁכִינְתֵּיהּ נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ). The middle column is in whiteness (עַמּוּדָא דְאֶמְצָעִיתָא בְחִוְורוּ), and the Shekhinta in blackness (וּשְׁכִינְתָּא בְאוּכְמוּ). This is what is written: “I am black but comely” (Song of Songs 1) (הֲדָא הוּא דִכְתִיב שְׁחוֹרָה אֲנִי וְנָאוָה). And come and see, the supernal Imma was black before that light which was within her (וְתָא חֲזִי אִימָּא עִלָּאָה הֲוַת אוּכְמָא קֳדָם הַהוּא נְהוֹרָא דִלְגָאו מִינָהּ). But when she descended below, she was seen in colors in five Sefirot (אֲבָל כַּד נָחְתָא לְתַתָּא אִתְחֲזִיַית גַּוְונָהָא בְחָמֵשׁ סְפִירָן), which are the five branches of the Tree (דְּאִינוּן ה' עַנְפִין דְּאִילָנָא), the right arm and the left, and the body and the two thighs (דְּרוֹעָא יְמִינָא וּשְׂמָאלָא וְגוּף וּתְרֵין שׁוֹקִין). Tzaddik takes all the colors (צַדִּיק נָטִיל כָּל גַּוָּונִין). This is what is written: “And I will see it, to remember the everlasting covenant” (Bereshit 9) (הֲדָא הוּא דִכְתִיב וּרְאִיתִיהָ לִזְכּוֹר בְּרִית עוֹלָם), “And I will see it in shining colors” (וּרְאִיתִיהָ בְגַוָּונִין נְהִירִין). And so too the lower Shekhinta is seen in five colors from below to above (וְהָכִי שְׁכִינְתָּא תַּתָּאָה אִתְחֲזִיַית בְּחָמֵשׁ גַּוָּונִין מִתַּתָּא לְעִילָא), and these are the colors of the six Sefirot (וְאִלֵּין גַּוָּונִין דְּשִׁית סְפִירָן). And upon them it is said: “And blue and purple and scarlet and fine linen and goats’ hair” (Exodus 25) (וַעֲלַיְיהוּ אִתְּמַר וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים). And as all the colors are included from above to below in the Tzaddik (וּכְמָה דְּאִתְכְּלִילָן כָּל גַּוָּונִין מֵעִילָא לְתַתָּא בַּצַּדִּיק), so too all the colors are included from below to above in the middle column (הָכִי אִתְכְּלִילָן כָּל גַּוָּונִין מִתַּתָּא לְעִילָא בְּעַמּוּדָא דְאֶמְצָעִיתָא).

Come and see, four great branches were in the Tree (תָּא חֲזִי אַרְבַּע עַנְפִין רַבְרְבִין הֲווֹ בְאִילָנָא), and these were two arms and two thighs (וְאִינוּן הֲווֹ תְרֵין דְּרוֹעִין וּתְרֵין שׁוֹקִין). And all were in the measure of the supernal letter Vav (וְכֻלְּהוּ בְשִׁעוּרָא דְאָת ו' עִלָּאָה). And in each cubit were five small branches, which are a span (וּבְכָל אַמָּה ה' עַנְפִין זְעִירִין דְּאִינוּן זֶרֶת), of which it is said: “And the heavens are measured with a span” (Isaiah 40) (דְּאִתְּמַר בֵּיהּ וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן). And these are the measure of the letter Heh (וְאִינוּן שִׁעוּרָא דְה'). And upon the five branches was the Yod, which is the palm of the hand (וְעַל ה' עַנְפִין הֲוָה י' דְּאִיהוּ כַּף הַיָּד). And this is the heart of the Tree (וְדָא אִיבָּא דְאִילָנָא). And several inscriptions are embroidered in the palm of the hand (וְכַמָּה שִׁרְטוּטִין מְרַקְּמָן בְּכַף דְּיָד), which are the beautiful colors of the heart (דְּאִינוּן גַּוָּונִין שַׁפִּירִין דְּאִיבָּא), in which the rose is opened, from which the heart is made (דִּבְהוֹן אִתְפַּתְּחַת שׁוֹשַׁנָּה דְאִתְעֲבִידַת מִינָהּ אִיבָּא). And these are “a knop and a flower” (וְאִינוּן כַּפְתּוֹר וָפֶרַח), for the six branches that come out of the Menorah (Exodus 25) (לְשֵׁשֶׁת הַקָּנִים הַיּוֹצְאִים מִן הַמְּנוֹרָה). And these are three parts in the right arm, and three in the left arm (וְאִלֵּין תְּלַת גָּרְמִין בִּדְרוֹעָא יְמִינָא, וּתְלַת בִּדְרוֹעָא שְׂמָאלָא), the Menorah is the body of the middle one (מְנַרְתָּא גוּפָא דְאֶמְצָעִיתָא).

My son, in all these Tikkunin He created for man and his mate (בְּרִי בְכָל אִלֵּין תִּקּוּנִין בָּרָא לְאָדָם וּבַת זוּגֵיהּ). And if he made separation above between Kudsha Berikh Hu and His Shekhinta (ואי וְאִיהוּ עָבַד פִּרוּדָא לְעִילָא בֵּין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), he causes the Shekhinta to depart from Kudsha Berikh Hu (דְּגָרִים לְסַלְקָא שְׁכִינְתָּא מִקּוּדְשָׁא בְּרִיךְ הוּא). So too Kudsha Berikh Hu removes from him his mate (הָכִי קוּדְשָׁא בְּרִיךְ הוּא סָלִיק מִנֵּיהּ בַּת זוּגֵיהּ), and Kudsha Berikh Hu departs from him (וְאִסְתַּלַּק קוּדְשָׁא בְּרִיךְ הוּא מִנֵּיהּ). For in a place where the Shekhinta does not dwell, Kudsha Berikh Hu does not dwell there (דְּבַאֲתַר דְּלָא שַׁרְיָא שְׁכִינְתָּא תַמָּן, קוּדְשָׁא בְּרִיךְ הוּא לָא שַׁרְיָא תַמָּן). And from where do we know that his mate is removed from him (וּמְנָלָן דְּאִסְתַּלִּיק בַּת זוּגֵיהּ מִנֵּיהּ)? As it is said: “And Hashem said, It is not good for man to be alone” (Bereshit 2) (כְּמָה דְאַתְּ אָמַר וַיֹּאמֶר יְיָ לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ). And this caused for Ya'akov, of whom it is said: “And Ya'akov was left alone” (Bereshit 32) (וְדָא גָרִים לְיַעֲקֹב דְּאִתְּמַר בֵּיהּ וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ). And at that time Samael prevailed over him (וּבְהַהוּא זִמְנָא נָצַח לֵיהּ סמא״ל), and he touched the hollow of his thigh (Bereshit 32) (וַיִּגַּע בְּכַף יְרֵכוֹ). In that place the sciatic nerve flew out (בְּאָן אֲתַר פָּרַח בְּגִיד הַנָּשֶׁה), for the Yod flew out from the sciatic nerve, which is the Yod of Ya'akov (דְּפָרַח י' מִגִּיד הַנָּשֶׁה דְאִיהִי י' דְּיַעֲקֹב), and he remained as “Akev” (heel) (וְאִשְׁתָּאַר אִיהוּ עָקֵב). For he is one who treads with the heel (דְאִיהוּ דָשׁ בְּעָקֵב). And this is the secret: “And his hand was grasping the heel of Esav” (Bereshit 25) (וְדָא רָזָא וְיָדוֹ אוֹחֶזֶת בַּעֲקֵב עֵשָׂו). That is, he treads with the heel in exile and under the yoke of the kingdom of the seventy nations, which is for a tail and not for a head (דאיהו דש בעקב בגלותא ובעולא דמלכותא דשבעין אומין דהוא לזנב ולא לראש).

Just as Adam caused the Shekhinta to be separated from Kudsha Berikh Hu (כְּמָה דְגָרִים אָדָם דִּשְׁכִינְתָּא אִתְפָּרְשַׁת מִקּוּדְשָׁא בְּרִיךְ הוּא), as you say: “And for your transgressions your mother was sent away” (Isaiah 50) (כְּמָה דְאַתְּ אָמַר וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם), and Kudsha Berikh Hu remained alone without Matronita (וְאִשְׁתָּאַר קוּדְשָׁא בְּרִיךְ הוּא יְחִידָאי בְּלָא מַטְרוֹנִיתָא). This is what is written: “The Tzaddik is lost” (Isaiah 57) (הֲדָא הוּא דִכְתִיב הַצַּדִּיק אָבָד). What is ‘lost’? Lost to the Matronita (מַאי אָבָד, אָבַד לְמַטְרוֹנִיתָא). And therefore: “It is not good for man to be alone” (Bereshit 2) (וּבְגִין דָּא לֹא טוֹב הֱיוֹת אָדָם לְבַדּוֹ), “I will make for him a help opposite him” (Bereshit 2) (אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ). This is another, which is not his true mate (דָא אָחֳרָא, דְלֵית אִיהִי בַת זוּגֵיהּ), from the side of the Tree of Knowledge of Good and Evil (מִסִּטְרָא דְעִץ הַדַּעַת טוֹב וָרָע), in prohibition and permission, impurity and purity, valid and invalid, pure blood and blood of Niddah (בְּאִסּוּר וְהֶיתֵּר טוּמְאָה וְטַהֲרָה כָּשֵׁר וּפָסוּל דַּם טָהוֹר וְדַם נִדָּה). And therefore they established: if he merits, she is a help (וּבְגִין דָּא אוּקְמוּהוּ זָכָה נַעֲשֶׂה לּוֹ עֵזֶר), if he does not merit, against him (לֹא זָכָה כְּנֶגְדּוֹ). For then is removed from him the woman who is the Tree of Life (דְּאִסְתַּלַּק מִנֵּיהּ אִתְּתָא דְאִיהִי עִץ הַחַיִּים), of whom it is said: “She is a Tree of Life to those who hold fast to her” (Proverbs 3) (דְּאִתְּמַר בָּהּ עִץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ), “See life with the woman whom you love” (Ecclesiastes 9) (רְאֵה חַיִּים עִם אִשָּׁה אֲשֶׁר אָהַבְתָּ). And about her it is said: “And take also from the Tree of Life and eat and live forever” (Bereshit 3) (דַּעֲלָהּ אִתְּמַר וְלָקַח גַּם מֵעִץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם). For this was “engraved upon the Tablets” (Exodus 32) (דְּאִיהוּ הֲוָה חָרוּת עַל הַלּוּחוֹת), freedom from the Angel of Death (חֵירוּ מִמַּלְאַךְ הַמָּוֶת), freedom from the subjugation of the kingdoms (חֵירוּ מִשִּׁעִבּוּד מַלְכִיּוֹת), freedom from all evil afflictions, from poverty, foolishness, suffering, oppression, and hunger (חֵירוּ מִכָּל מַרְעִין בִּישִׁין, מֵעֲנִיּוּתָא וְטִפְּשׁוּתָא וְצַעֲרָא וְדוֹחֲקָא וְכַפְנָא). And about her it is said: “A land wherein you shall eat bread without poverty…” (Deuteronomy 8) (וַעֲלָהּ אִתְּמַר אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנוּת תֹּאכַל בָּהּ לֶחֶם וְגוֹ').

She was removed from him, and another was given to him from the side of the Moon (אִסְתַּלַּק מִינֵיהּ, וְאִתְיַיהִב לֵיהּ אָחֳרָא מִסִּטְרָא דְסִיהֲרָא), of whom it is said: “A time to be born and a time to die…” (Ecclesiastes 3) (דְאִתְּמַר בָּהּ עִת לָלֶדֶת וְעִת לָמוּת וְגוֹ'). For one half of her is life and wealth, and one half of her is death and poverty (דְּאִיהִי פַלְגוּ דִילָהּ חַיִּים עוּתְרָא, וּפַלְגוּ דִילָהּ מָוֶת עֲנִיּוּתָא), in the likeness of the heart, of which it is said: “The wise man’s heart is to his right, and the fool’s heart to his left” (Ecclesiastes 10) (כְּגַוְונָא דְלִבָּא דְאִתְּמַר בֵּיהּ לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ). Two partners (תְּרֵין בְּשׁוּתָּפוּ). And therefore, if he merits, she is a help in the fullness of the Moon (וּבְגִין דָּא אִם זָכָה עִזֶר בְּמִלּוּיָא דְסִיהֲרָא); and if he does not merit, against him in the deficiency of the Moon (וְאִם לָא זָכָה כְּנֶגְדּוֹ בְּחֶסְרוֹנָהּ דְסִיהֲרָא).

Arayot are from the side of Yod–Heh: “Your bow was made bare, sworn according to the tribes” (Habakkuk 3) (עֲרָיוֹת מִסִּטְרָא דְי״ה עִ״ר יָ״ה תֵעוֹר קַשְׁתֶּךָ). Arayot are from the side of Vav–Heh: “None of you shall approach to uncover nakedness” (Leviticus 18) (עֲרָיוֹת מִסִּטְרָא דְו״ה לֹא תִקְרְבוּ לְגַלּוֹת עִ״ר וָ״ה). And this is Lilith, who is the nakedness of the woman and her daughter (Leviticus 18) (וְדָא לִילִי״ת דְאִיהִי עִרְוַת אִשָּׁה וּבִתָּהּ), which are Heh–Heh (דְּאִינוּן ה״ה). “The nakedness of your daughter-in-law” (Leviticus 18) (עִרְוַת כַּלָּתְךָ), this is the small Yod of Adonai (דָּא י' זְעִירָא דְאדנ״י), which is the bride mentioned in the Song of Songs (דְּאִיהִי כַּלָּה הָאֲמוּרָה בְּשִׁיר הַשִּׁירִים).

Come and see: the lower Shekhinta is called “her daughter” from the side of Imma Ila’ah (תָּא חֲזִי שְׁכִינְתָּא תַּתָּאָה אִתְקְרִיאַת בִּתָּהּ מִסִּטְרָא דְאִמָּא עִלָּאָה), “the bride” from the side of “Kol” (All) (כַּלָּה מִסִּטְרָא דְכָּ״ל), “the sister” from the side of the middle column (אָחוֹת מִסִּטְרָא דְעַמּוּדָא דְאֶמְצָעִיתָא), “the flesh of his flesh” (Leviticus 18) (שְׁאֵר בְּשָׂרוֹ), from the side of that of whom it is said: “For that he also is flesh” (Bereshit 6) (מִסִּטְרָא דְהַהוּא דְאִתְּמַר בֵּיהּ בְּשַׁגַּם הוּא בָשָׂר), from the side of his rung (מִסִּטְרָא דְּדַרְגֵּיהּ).