Daf 96b (דַּף צ״ו ע״ב)

And in the secrets of the Torah: Chavah - Chet, Vav, Heh - Chet is Chokhmah, Ko’ach Mah [power of M”H], the totality of the Holy Name (וּבְסִתְרֵי תּוֹרָה חַוָּה ח׳ ו״ה ח׳ חָכְמָה כֹּ״חַ מָ״ה, כְּלָלָא דִשְׁמָא קַדִּישָׁא). Chet is in the likeness of Imma Ila’ah, who is the eighth of the ten Sefirot from below to above (ח׳ אִיהִי כְגַוְונָא דְאִימָּא עִלָּאָה דְאִיהִי תְמִינָאָה לְעִשֶׂר סְפִירָן מִתַּתָּא לְעִילָא), and in her Chokhmah is known (וְחָכְמָה בָּהּ אִשְׁתְּמוֹדָע). And concerning her it is said: “She is a tree of life to those who hold fast to her” (Proverbs 3:18) (וַעֲלָהּ אִתְּמַר עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ). And from her side: “And He blew into his nostrils the breath of life” (Bereshit 2:7) (וּמִסִּטְרָא דִילָהּ וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים). And concerning her it is said: “For this shall be called Woman, because from Man this one was taken” (Bereshit 2:23) (וַעֲלָהּ אִתְּמַר לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹּאת). And not the other one taken from the bone, who caused death (וְלָא אָחֳרָא דְאִתְנְטִילַת מִגַּרְמָא, דְגַרִימַת לֵיהּ מִיתָה). For that maidservant caused: “And they knew that they were naked” (Bereshit 3:7) (דְהָא שִׁפְחָה גָרְמַת וַיֵּדְעוּ כִּי עִירֻמִּם הֵם). And because of this: “And Hashem Elohim made for Adam and for his wife garments of skin, and clothed them” (Bereshit 3:21) (וּבְגִין דָּא וַיַּעַשׂ יְהו״ה אֱלֹהִי״ם לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם).

Rabbi El'azar said to him: Why did he say: “Because from man this one was taken” (Bereshit 2:23) (אָמַר לֵיהּ רַבִּי אֶלְעָזָר אַמַּאי אָמַר, בְּגִינָהּ כִּי מֵאִישׁ לֻקֳחָה זֹּאת)? It should have said: “From Adam” (כִּי מֵאָדָם הֲוָה לֵיהּ לְמֵימַר). Why “from Ish [man]”? (אַמַּאי מֵאִישׁ). Rather, in Ish there is Em [Mother], and there is Yesh [substance] (אֶלָּא מֵאִישׁ תַּמָּן אֵ״ם וְתַמָּן יֵ״שׁ). Yesh [substance] is that of which it is written: “To cause those who love Me to inherit substance” (תַּמָּן יֵ״שׁ הֲדָא הוּא דִכְתִיב לְהַנְחִיל אֹהֲבַי יֵשׁ) (Proverbs 8:21). Em is that of which it is said: “For if you call to Binah [understanding]” (תַּמָּן אֵם כִּי אִם לַבִּינָה תִּקְרָא) (Proverbs 2:3). And these are Abba and Imma, Chokhmah and Binah (וְאִינוּן אַבָּא וְאִימָּא חָכְמָה וּבִינָה), from there she was taken (דְמִתַּמָּן אִתְנְטִילַת). And because of this: “From man this one was taken” (וּבְגִין דָּא כִּי מֵאִישׁ לֻקֳחָה זֹּאת). And he has another one who is called his female partner (וְאִית לֵיהּ אָחֳרָא דְאִתְקְרִיאַת בַּת זוּגֵיהּ). This is what is written: “Male and female He created them, and He blessed them, and He called their name Adam” (Bereshit 5:2) (הֲדָא הוּא דִכְתִיב זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם). Come and see: Adam haRishon was created in the likeness of Hashem (תָּא חֲזִי אָדָם הָרִאשׁוֹן בְּדִיּוֹקְנָא דְיְהו״ה אִתְבְּרִי), and in the likeness of the ten Sefirot, which are Yod Heh Vav Heh (וּבְדִיּוֹקְנָא דְעִשֶׂר סְפִירָאן דְּאִינוּן יו״ד ה״א וָאו״ ה״א). From the side of Hashem (מִסִּטְרָא דְיְהו״ה), from the side of Yod he is called Ish (מִסִּטְרָא דְי׳ אִתְקְרֵי אִישׁ). From the side of the upper Heh, his wife is called Isha, “Mother of all life” (וּמִסִּטְרָא דְה׳ עִלָּאָה אִתְּתֵיהּ אִתְקְרִיאַת אִשָּׁה אֵם כָּל חָי). From the side of Vav–Heh, Chavah is his wife (וּמִסִּטְרָא דְו״ה חַוָּה אִתְּתֵיהּ). And from the side of Yod Heh Vav Heh, Chavah is called Adam (וּמִסִּטְרָא דְיו״ד ה״א וָאו״ ה״א חַוָּה אִתְקְרֵי אָדָם). And in all that was in his likeness, she partook (וּבְכָל מַה דַּהֲוָה בְּדִיּוֹקְנֵיהּ לָקָה).

The Sixty-Sixth Tikkun

תִּקּוּנָא שִׁתִּין וְשִׁתָּא

Bereshit bara shit, six were created (בְּרֵאשִׁית בָּרָא שִׁית), this is Adam who includes six (דָּא אָדָם דְּכָלִיל שִׁית). And these are the two maidservants, from the side of the Tree of Good and Evil, bone and flesh (וְאִינוּן תְּרֵין שְׁפָחוֹת מִסִּטְרָא דְאִילָנָא דְטוֹב וָרָע עֶצֶם וּבָשָׂר), man and woman, of whom it is said: “For from man this one was taken” (Bereshit 2:23) (אִישׁ וְאִשָּׁה דְּאִתְּמַר בָּהּ כִּי מֵאִישׁ לֻקֳחָה זֹּאת). Behold four: Adam, male and female (הָא אַרְבַּע, אָדָם זָכָר וּנְקֵבָה). This is what is written: “Male and female He created them” (Bereshit 5:2) (הֲדָא הוּא דִכְתִיב זָכָר וּנְקֵבָה בְּרָאָם וְגוֹ׳). Behold six (הָא שִׁית). And because of this: “And Hashem Elohim said: Behold, the man has become like one of us, to know good and evil…” (Bereshit 3:22) (וּבְגִין דָּא וַיֹּאמֶר יְהו״ה אֱלֹהִי״ם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְגוֹ׳). And the ancients established it: like one of the ministering angels (וְאוּקְמוּהוּ קַדְמָאִין כְּאַחַד מִמַּלְאֲכֵי הַשָּׁרֵת).

Meanwhile, behold Eliyahu came to him and said: Rabbi, it should have said “like one of them” (אַדְהָכִי הָא אֵלִיָּהוּ אִזְדַּמַּן לְגַבֵּיהּ וְאָמַר רַבִּי כְּאַחַד מֵהֶם הֲוָה לֵיהּ לְמֵימַר). If it were said concerning the ministering angels, why “like one of us”? (אִם עַל מַלְאֲכֵי הַשָּׁרֵת הֲוָה אָמַר, מַאי כְּאַחַד מִמֶּנּוּ). And furthermore, it should have said, “Behold, Adam”; why “the Adam,” with the additional Heh? (וְעוֹד הֵן אָדָם הֲוָה לֵיהּ לְמֵימַר, מַאי הָאָדָם בְּתוֹסֶפֶת ה׳). Rather, the Heh of HaAdam [the Adam] was “like one of us” (אֶלָּא ה׳ דְּהָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ). “Yihyeh” [he shall be]—some say, “Hu” [he]—is not written; rather, “Hayah” [he was] (יְהֵא נ״א הוּא לָא כְתִיב אֶלָּא הָיָה). One of the four letters of יהו״ה, as one of the four letters, which is Vav (חַד מֵאַרְבַּע אַתְוָון דְּאִינוּן יְהו״ה כְּחַד מִן אַרְבַּע אַתְוָון דְּאִיהוּ ו׳). “And now, lest he put forth his hand” (Bereshit 3:22) (וְעַתָּה פֶּן יִשְׁלַח יָדוֹ), this is Yod (דָא י׳). If he merited and took also from the Tree of Life (וְאִם זָכָה וְלָקַח גַּם מֵעֵץ הַחַיִּים), this is Vav - some say Heh (דָא ו׳ נ״א ה׳). “And eat, and live forever” (Bereshit 3:22) (וְאָכַל וָחַי לְעוֹלָם), this is Vav (דָא ו׳), truly life (חַי וַדַּאי). When the Heh was alone from him, she entered between good and evil (כַּד ה׳ הֲוַת יְחִידָא מִנֵּיהּ עָאלַת בֵּין טוֹב לָרָע). This is what is written: “And Hashem Elohim formed the man” (Bereshit 2:7) (הֲדָא הוּא דִכְתִיב וַיִּיצֶר יְהו״ה אֱלֹהִי״ם אֶת הָאָדָם), two formations - good and evil (תְּרֵין יְצִירוֹת טוֹב וָרָע).

To know what they would cause to do (לְמִנְדַּע מַה דַּהֲווֹ גָרְמִין לְמֶעֱבַד). And because of this she entered between them (וּבְגִין דָּא עָאלַת בֵּינַיְיהוּ). After Adam of Yetzirah sinned (בָּתַר דְּחָאב אָדָם דִּיצִירָה), the upper Heh separated and departed from him (אִתְפַּרְשַׁת ה׳ עִלָּאָה וְאִסְתַּלְקַת מִנֵּיהּ). And because she did not return to him (וּבְגִין דְּלָא אִתְחַזְרַת לְגַבֵּיהּ), He said: “If he merits and takes also from the Tree of Life, and eats and lives forever” (Bereshit 3:22) (אָמַר אִם זָכָה וְלָקַח גַּם מֵעִץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם). And this Tree of Life was planted in the Tree of the Garden (וְהַאי עִץ הַחַיִּים הֲוָה נָטוּעַ בְּעִץ הַגָּן). And because he did not merit to eat from it (וּבְגִין דְּלָא זָכָה לְמֵיכַל מִנֵּיהּ), what is written of him: “And Hashem Elohim sent him from the Garden of Eden” (Bereshit 3:23) (מַה כְּתִיב בֵּיהּ וַיְשַׁלְּחֵהוּ יְהו״ה אֱלֹהִי״ם מִגַּן עִדֶן), “to work the earth from which he was taken” (Bereshit 3:23) (לַעֲבוֹד אֶת הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם). That which it is said of him: “And Hashem Elohim formed the man, dust from the earth” (Bereshit 2:7) (הַהוּא דְאִתְּמַר בֵּיהּ וַיִּיצֶר יְהו״ה אֱלֹהִי״ם אֶת הָאָדָם עָפָר מִן הָאֲדָמָה). He was not worthy to be in the Garden of Orayta (דְּלָא הֲוָה כְדַאי לְמֶהֱוֵי בְּגִנְּתָא דְאוֹרַיְיתָא), since he did not guard the Tree of Knowledge of good and evil, in prohibition and permission (כֵּיוָן דְּלָא נָטִיר בָּהּ עִץ הַדַּעַת טוֹב וָרָע בְּאִסּוּר וְהֶתֵּר), and he transgressed the word of his Master (וְעָבַר עַל מֵימְרָא דְמָארֵיהּ). For if he had guarded and not transgressed the word of his Master (דְּאִם הֲוָה נָטִיר דְּלָא עָבַר עַל מֵימְרָא דְמָארֵיהּ), then he would have taken also from the Tree of Life, of which it is said: “The Torah of the wise is a fountain of life, to turn from the snares of death” (Proverbs 13:14) (וְלָקַח גַּם מֵעִץ הַחַיִּים דְּאִתְּמַר בָּהּ תּוֹרַת חָכָם מְקוֹר חַיִּים לָסוּר מִמּוֹקְשֵׁי מָוֶת). “She is a Tree of Life to those who hold fast to her” (Proverbs 3:18) (עִץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ).

And this is: “And he would have taken also from the Tree of Life, and eaten and lived forever” (Bereshit 3:22) (וְדָא אִיהוּ וְלָקַח גַּם מֵעִץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם). “Also” - to include the Nukva, the fountain of the Tree, the fruit of the Tzaddik (גַּם לְרַבּוֹת נוּקְבָא, אִיבָּא דְאִילָנָא פְּרִי צַדִּיק). And further: “Behold, the man has become like one of us” (Bereshit 3:22) (וְעוֹד הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ). The holy angels said: In order that he should be like one of us (אָמְרוּ מַלְאָכִין קַדִּישִׁין בְּגִין לְמֶהֱוִי אִיהוּ כְּאַחַד מִינָנָא), as the serpent said: “And you shall be like Elohim, knowing good and evil” (Bereshit 3:5) (כְּמָא דְאָמַר חִוְיָא וִהְיִיתֶם כֵּאלֹהִי״ם יוֹדְעֵי טוֹב וָרָע). And this is to know good and evil (וְדָא אִיהוּ לָדַעַת טוֹב וָרָע). This caused him death (דָּא גְרִים לֵיהּ מוֹתָא). For if he had merited to eat from the Tree of Life, which is “She is a Tree of Life to those who hold fast to her” (וְדִי אִם זָכָה לְמֵיכַל מֵאִילָנָא דְחַיֵּי דְאִיהוּ עִץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ), what is written of it: “And he would have taken also from the Tree of Life, and so forth” (Bereshit 3:22) (מַה כְּתִיב בָּהּ וְלָקַח גַּם מֵעִץ הַחַיִּים וְגוֹמֵר).