Daf 94a (דַּף צ״ד ע״א)

The Sixty-First Tikkun

תִּקּוּנָא חַד וּשְׁתִּין

Bereshit, this is Thought (בְּרֵאשִׁית דָּא מַחֲשָׁבָה), Elohim, this is Imma Ila’ah, Deed (אֱלֹהִי״ם דָּא אִמָּא עִלָּאָה עוֹבָדָא), that the two of them are Awe and Love (דְּתַרְוַיְיהוּ דְּחִילוּ וּרְחִימוּ), the heavens, this is Voice (אֶת הַשָּׁמַיִם דָּא קָלָא), and the earth, this is Speech (וְאֶת הָאָרֶץ דָּא דִּבּוּרָא), and in all, Adam and Chavah sinned (וּבְכֹלָּא חָאבוּ אָדָם וְחַוָּה), they separated between Abba and Imma, who are Thought and Deed (אַפְרִישׁוּ בֵּין אַבָּא וְאִמָּא דְאִינוּן מַחֲשָׁבָה וְעוֹבָדָא), and between Voice and Speech, who are Son and Daughter (וּבֵין קוֹל וְדִבּוּר דְּאִינוּן בְּרָא וּבְרַתָּא). And because of this: “And they heard the Voice of Hashem Elohim walking in the Garden toward the wind of the day” (Bereshit 3) (וּבְגִין דָּא וַיִּשְׁמְעוּ אֶת קוֹל יהו״ה אֱלֹהִי״ם מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם).

The Et of Kol [voice]—this is the Middle Pillar, and the Shekhinta is with Him (אֶ״ת קוֹ״ל דָּא עַמּוּדָא דְאֶמְצָעִיתָא, וּשְׁכִינְתָּא עִמֵּיהּ), Hashem Elohim, Abba and Imma (יהו״ה אֱלֹהִי״ם אַבָּא וְאִמָּא), and these are the four letters of Hashem (וְאִינוּן אַרְבַּע אַתְוָון יהו״ה): Yod, Abba (י׳ אַבָּא), Heh, Imma (ה׳ אִמָּא), Vav, Son (ו׳ בְּרָא), Heh, Daughter (ה׳ בְּרַתָּא), who are Thought and Deed, Voice and Speech (דְּאִינוּן מַחֲשָׁבָה וּמַעֲשֶׂה קָלָא וְדִבּוּרָא). And the secret of the matter: Thought joins to Deed, and this is the secret of the Yod, that it is Yod, and Voice and Speech, that is heaven and earth and all their hosts (וְרָזָא דִּמִלָּה מַחֲשָׁבָה מִצְטָרְפָא לְמַעֲשֶׂה וְדָא רָזָא יו״ד דְּהִיא י׳ וְקָלָא וְדִבּוּר דָּאִיהוּ שָׁמַיִם וָאָרֶץ וְכָל צְבָאָם). The Voice that was going in the Garden, this is the Middle Pillar (קוֹל דַּהֲוָה אָזִיל בַּגָּן דָּא עַמּוּדָא דְאֶמְצָעִיתָא), he heard its Voice that was going in the Garden in the branches of the tree (שָׁמַע קָלֵיהּ דַּהֲוָה אָזִיל בְּגִנְּתָא בְּעַנְפֵי אִילָנָא), from that tree in which Adam Kadma’ah sinned (מֵהַהוּא אִילָנָא דְחָאב בֵּיהּ אָדָם קַדְמָאָה). That tree said to Samael, the guilty one, the primordial serpent: Wicked one, do not touch me (דַּהֲוָה אָמַר אִילָנָא לְסַמָא״ל חַיָּיבָא נָחָשׁ הַקַּדְמוֹנִי, רָשָׁע אַל תִּגַּע בִּי). And in that place, the Voice was going in the Garden, which is Adonai, Judgment (וּבְאָן אֲתַר הֲוָה אָזִיל קָלָא בְּגִנְּתָא דְאִיהִי אדנ״י דִינָ״א), to the side of the left (לְסִטְרָא דִשְׂמָאלָא). About this it is said: “And it was the day, and the sons of Elohim came to present themselves before Hashem” (Job 1:6) (דְּאִתְּמַר בֵּיהּ וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִי״ם לְהִתְיַצֵּב עַל יהו״ה). And this is “toward the wind of the day” (וְדָא אִיהוּ לְרוּחַ הַיּוֹם). And what were the sons of Elohim saying (וּמַה הֲווֹ אָמְרִין בְּנֵי הָאֱלֹהִי״ם)?

Rather, they came to present themselves upon the Word of Hashem (אֶלָּא אָתוּ לְהִתְיַצֵּב עַל מֵימְרָא דַיהו״ה). For when Kudsha Berikh Hu said: “Let us make man in our image, according to our likeness” (Bereshit 1:26) (דְּכַד אָמַר קוּדְשָׁא בְּרִיךְ הוּא נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ), they said: “What is man that You take knowledge of him?” (Psalms 144:3) (אָמְרוּ אִינוּן מָה אָדָם וַתֵּדָעִהוּ). Some say: they said “What is Enosh that You are mindful of him…” (Psalms 8:5) (ס״א אָמְרוּ אִינוּן מַה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וְגוֹ׳). And again: “And they heard the Voice of Hashem Elohim” (וְעוֹד וַיִּשְׁמְעוּ אֶת קוֹל יהו״ה אֱלֹהִי״ם). That Voice was in the Garden, which is the Shekhinta (הַהוּא קָלָא הֲוָה בְּגִנְּתָא דְאִיהִי שְׁכִינְתָּא), for there the Tree of Life was planted (דְתַמָּן עִץ הַחַיִּים נָטוּעַ). Chavah caused that the tree be uprooted from the Garden (חַוָּה גָרְמַת דְּאִתְעַקַּר אִילָנָא מִגִּנְּתָא), and Adam caused, by his thought, that the spring of the tree be withheld (וְאָדָם גָּרִים בְּמַחֲשַׁבְתָּא דִילֵיהּ דְּאִסְתַּלִּיק נְבִיעוּ דְאִילָנָא), that would descend into the Garden (דַהֲוָה נָחִית לְגִנְּתָא). And dryness remained (וְאִשְׁתְּאָרַת יַבָּשָׁה). Hashem, this is the Tree (יהו״ה דָּא אִילָנָא), the two Hehs are its branches and roots (ה״ה עַנְפּוֹי וְשָׁרְשׁוֹי), the Vav is the trunk of the tree (ו׳ גּוּפָא דְאִילָנָא), the Yod is its fountain (י׳ אִיבָּא דִילֵיהּ), its spring, its point (נְבִיעוּ דִילֵיהּ, נְקוּדָה דִילֵיהּ), in the likeness of this Hashem, who is One and His Name One (כְּגַוְונָא דָא יהו״ה, דְּאִיהוּ אֶחָד וּשְׁמוֹ אֶחָד). And from where do we know that the spring is called One? As it is said: “Let the waters be gathered from beneath the heavens to one place, and let the dry land appear” (Bereshit 1:9) (וּמְנָלָן דְּאִתְקְרֵי נְבִיעוּ אֶחָד, כְּמָה דְאִתְּמַר יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, וְתֵרָאֶה הַיַּבָּשָׁה), Adonai (אדנ״י). And because of this: “And the man and his wife hid themselves from before Hashem Elohim” (Bereshit 3:8) (וּבְגִין דָּא וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יהו״ה אֱלֹהִי״ם). And can a man hide himself from Him (וְכִי יָכִיל בַּר נַשׁ לְאִתְכַּסְיָא מִנֵּיהּ)?

But behold it is written: “If a man hides in secret places, shall I not see him? says Hashem” (Jeremiah 23:24) (וְהָא כְּתִיב אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם יהו״ה). Rather, thorns covered his face (Proverbs 24:31) (אֶלָּא כָּסּוּ פָנָיו חֲרֻלִּים), their faces were covered in shame (אִתְכַּסִּיאוּ אַנְפּוֹי מִבֹּשֶׁת), for their eyes were opened and they saw what they had done above (דְּאִתְפַּקְחוּ עִינַיְיהוּ וְחָזוּ מַה דְּעָבְדוּ לְעִילָא), that they caused the tree to be uprooted from its place (דְגָרִימוּ לְאַעִקָרָא אִילָנָא מֵאַתְרֵיהּ), and the spring to ascend from there (וּנְבִיעוּ לְסַלְקָא מִתַּמָּן). And this is: “And the man hid himself, etc.” (וְדָא אִיהוּ וַיִּתְחַבֵּא הָאָדָם וְגוֹמֵר). There their faces were covered in shame (תַּמָּן אִתְכַּסִּיאוּ אַנְפּוֹהִי, מִן בֹּשֶׁת), for there they sinned (דְּתַמָּן חָאבוּ), in that which was “in the midst of the tree of the garden” (בַּמֶּה דַהֲוָה בְּתוֹךְ עִץ הַגָּן). There their faces were covered (תַּמָּן אִתְכַּסִּיאוּ אַנְפּוֹהִי). There is one who says: “In the midst of the tree” - this is the Tzaddik (אִית מָאן דְּאָמַר בְּתוֹךְ עִץ דָּא צַדִּיק). And in that place: “And Moshe hid his face” (Exodus 3:6) (וּבַאֲתַר דָּא וַיַּסְתֵּר מֹשֶׁה פָּנָיו), for he remembered what had happened to him at first (דְּאִדְכַּר מַה דְּאִירַע לֵיהּ בְּקַדְמֵיתָא). His sins were recalled and he covered himself in shame (אַדְכִּיר חוֹבֵיהּ וְאִתְכַּסֵּי מִבֹּשֶׁת). And because of this he merited, and the form of Hashem he beheld (Numbers 12:5) (וּבְגִין דָּא זָכָה וּתְמוּנַת יהו״ה יַבִּיט). And this is Yod, which is lower Chokhmah (וְדָא י׳ דְּאִיהוּ חָכְמָה תַּתָּאָה), and it is the fountain of the tree (וְאִיהוּ אִיבָּא דְאִילָנָא), which was at the head of the Tzaddik (דַהֲוָה בְּרֵישׁ צַדִּיק). The Vav is the body of the covenant (ו׳ גּוּפָא דִבְּרִית). The two Hehs are the place of foreskin and uncovering(ה״ה דָּא אֲתַר דְּעָרְלָה וּפְרִיעָה). The four letters rest upon the Tzaddik, who is the fruit-bearing tree (אַרְבַּע אַתְוָון הֲווֹ עַל צַדִּיק דְּאִיהוּ עִץ פְּרִי). He caused that they departed from him, and he was uprooted from the Garden (אִיהוּ גְרִים דְּאִסְתַּלְקוּ מִנֵּיהּ, וְאִתְעַקַּר אִיהוּ מִגִּנְתָא). So too Kudsha Berikh Hu uprooted Adam from his body (הָכִי אַעִקַר קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם מִגּוּפֵיהּ), and expelled him from his Garden (וְתָרִיךְ לֵיהּ מִגִּנְתֵיהּ), as you say: “And He drove out the man” (Bereshit 3:24) (כְּמָה דְאַתְּ אָמַר וַיְגָרֶשׁ אֶת הָאָדָם).