We have learnt: Man in the Scripture has four names- adam, geber, enosh, ish-and the highest of them is adam.’ Said R. Judah: ‘But is it not written, “When a man (adam) shall bring from you an offering” (Lev. 1, 2), and who is it that requires to bring an offering? Is it not a sinner?’
R. Isaac replied: ‘The offering is the mainstay of the world, of upper and lower beings, the solace of the Almighty, and who is fitting to offer it? Surely this man who is called Adam.’ Said R. Judah: ‘If so, what of the verse, “When a man (adam) has on the skin of his flesh… and it become in the skin of his flesh the plague of leprosy”?’ He replied: ‘This one God desires to heal more than all others,’
and therefore it is written concerning him, “he shall be brought unto the priest”; it is the duty of anyone who sees him to bring him to the priest, in order that the holy image may not remain thus.’
Said R. Judah: ‘But it is written, “Now Moses the man (ish)”; why is he not called “adam”?’ He replied: ‘Because he was the “servant of the king”, and therefore he is called ish in relation to the supernal Adam. But,’ he said, ‘why then is it written, “The Lord is a man (ish) of war”?’ He replied: ‘The secret of the Lord is to them that fear him.’ Said R. Judah: ‘I too am one of them, yet I have not been privileged to hear this.’
Said the other: ‘Go to R. Abba, for I learnt it from him only on condition that I should not tell.’ So he went to R. Abba, and found him discoursing and saying: ‘When is there said to be completeness above? When the Holy One, blessed be He, sits on his throne. For so it is written: “And upon the likeness of the throne was the likeness as the appearance of a man (adam) upon it above” (Ezek. 1, 26); the term “adam” indicates wholeness and completeness.’ Said R. Judah: ‘God be blessed that I have found you discoursing thus. Tell me: is it not written, “The Lord is a man (ish) of war”?’
Said R. Abba: ‘Your question is a good one, and the answer is this. At the Red Sea there was not yet full consummation, and therefore God was called ish; but in the vision of Ezekiel there was full consummation, and therefore God was called adam.’ ‘ “The law of thy mouth is better to me than thousands of gold and silver” (Ps. 119, 72),’ exclaimed R. Judah.
But’, he continued, ‘it is also written, “O Lord, thou preservest man (adam) and beast” (Ps. 36, 7). Should not the term ish be used here?’ He said: ‘This is analogous to the expression: “From the cedar which is in Lebanon to the hyssop that springeth out of the wall” (I Kings 5, 16); it is the way of the Scripture in such cases to mention the two extremes.’
But,’ he went on, ‘is it not written: “And there was no man (adam) to till the ground” (Gen. 2, 5)?’ He answered: ‘Everything in the world was only made for the sake of man, and all things were kept back until he that was called Adam should appear, since his form was after the divine prototype, and when he was created all was complete.’
R. Jose said: ‘The Hayoth which Ezekiel saw all had the form of man.’ ‘But’, said R. Judah, ‘it is written: “And the face of an eagle… and the face of a lion”, etc.?’ He replied: ‘AII had the face of man, but in this face itself was seen the resemblance of an eagle, etc.’
R. Isaac said: ‘Observe, that whoever is under the control of “adam” is called “ish”, because the complete form of Adam was only reached from another previous form. For it has been taught in the profound mysteries of the Book of Concealed Wisdom that when man was created in the holy supernal form there came down with him two spirits from two sides, one from the right and one from the left, which between them formed the complete man. The one from the right was called the holy neshamah, as it says: “And he breathed in his nostrils the neshamah of life” (Gen. 2, 7), while the other was called “living soul” (nefesh hayah).
When man sinned there were formed from this spirit of the left creatures whose body was not complete, and these are called “the plagues of the sons of men”, and they hear certain things on high which they communicate to those below.
Now it has been taught: From the Lamp of Darkness1v. Zohar, Gen., 15a. issued three hundred and twenty-five sparks traced out and linked together from the side of Geburah, and when these entered the Body it was called Ish.’ Said R. Judah: ‘Why so?’ R. Isaac could not answer. So they went and asked R. Simeon, who replied:
תָּאנָא בְּכַמָּה דַּרְגִּין אִתְקְרֵי בַּר נָשׁ: אָדָם, גֶּבֶר, אֱנוֹשׁ, אִישׁ. גָּדוֹל שֶׁבְּכֻלָּם אָדָם. (משום) דִּכְתִּיב, (בראשית א׳:כ״ז) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. וּכְתִיב (בראשית ט׳:ו׳) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. וְלָא כְּתִיב, גֶּבֶר, אֱנוֹשׁ, אִישׁ. אָמַר רִבִּי יְהוּדָה, אִי הָכִי, וְהָא כְּתִיב (ויקרא א׳:ב׳) אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן לַיְיָ'. (ולא גבר, אנוש, איש) מַאן בָּעֵי לְמִקְרַב קָרְבְּנָא. מַאן דְּאִיהוּ חַטָּאָה וּכְתִיב אָדָם.
We have learnt: Man in the Scripture has four names- adam, geber, enosh, ish-and the highest of them is adam.’ Said R. Judah: ‘But is it not written, “When a man (adam) shall bring from you an offering” (Lev. 1, 2), and who is it that requires to bring an offering? Is it not a sinner?’
אָמַר רִבִּי יִצְחָק תָּא חֲזֵי, קִיּוּמָא דְּעָלְמָא דְּעִלָּאִין וְתַתָּאִין, הוּא קָרְבְּנָא. נַיְיחָא דְּקוּדְשָׁא בְּרִיךְ הוּא. וּמַאן אִתְחֲזֵי לְמִקְרַב קַמֵּיהּ הַאי נַיְיחָא, הֶוִי אוֹמֵר הַאי אָדָם, דְּיַקִּירָא מִכֹּלָּא. אָמַר לֵיהּ אִי הָכִי, הָא כְּתִיב, אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ וְגוֹ', וְהָיָה בְעוֹר בְּשָׂרוֹ לְנֶגַע צָרָעַת. אָמַר לֵיהּ, לְהַאי בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְדַכָּאָה יַתִּיר מִכֹּלָּא, דְּמַאן דְּאִיהוּ בְּדַרְגָּא עִלָּאָה דְּכֻלְּהוּ, לָא לִיתִיב הָכֵי.
R. Isaac replied: ‘The offering is the mainstay of the world, of upper and lower beings, the solace of the Almighty, and who is fitting to offer it? Surely this man who is called Adam.’ Said R. Judah: ‘If so, what of the verse, “When a man (adam) has on the skin of his flesh… and it become in the skin of his flesh the plague of leprosy”?’ He replied: ‘This one God desires to heal more than all others,’
וּבְגִין כַּךְ כְּתִיב בָּאָדָם, וְהוּבָא אֶל הַכֹּהֵן. וּבָא לָא כְּתִיב, אֶלָּא וְהוּבָא, דְּכָל מַאן דְּחָמֵי לֵיהּ, אִתְחַיָּיב בֵּיהּ לְאַקְרוֹבֵי קָמֵי כַּהֲנָא, דְּדִיּוּקְנָא קַדִּישָׁא לָא לֵיתִיב הָכִי. וּכְתִיב אִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בוֹ נָגַע וְגוֹ', וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בְּעוֹר בְּשָׂרָם בֶּהָרוֹת וְגוֹ', וְלָא כְּתִיב בְּהוּ וְהוּבָא.
and therefore it is written concerning him, “he shall be brought unto the priest”; it is the duty of anyone who sees him to bring him to the priest, in order that the holy image may not remain thus.’
אָמַר לֵיהּ, וְהָא כְּתִיב (במדבר י״ב:ג׳) וְהָאִישׁ מֹשֶׁה, (שמות ל״ב:א׳) כִּי זֶה מֹשֶׁה הָאִישׁ, אֲמַאי לָא אִקְרֵי אָדָם. אָמַר לֵיהּ מִשּׁוּם דְּאִקְרֵי עֶבֶד לְמַלְכָּא, דִּכְתִּיב, (במדבר י״ב:ז׳) לֹא כֵן עַבְדִּי מֹשֶׁה. (יהושע א׳:ב׳) מֹשֶׁה עַבְדִּי. וְאוֹף הָכִי אִקְרֵי אִישׁ לְגַבֵּי אָדָם דִּלְעֵילָּא. אָמַר לֵיהּ אִי הָכִי, וְהָא כְּתִיב (שמות ט״ו:ג׳) יְיָ' אִישׁ מִלְחָמָה, וְלָא כְּתִיב אָדָם. אָמַר לֵיהּ (תהלים כה) סוֹד יְיָ' לִירֵאָיו. אָמַר לֵיהּ אִי הָכִי אֲנָא בֵּינַיְיהוּ (ס"א יתיב) אָתִיבוּ בְּכֹלָּא, וּבַאֲתַר דָּא לָא זָכִינָא.
Said R. Judah: ‘But it is written, “Now Moses the man (ish)”; why is he not called “adam”?’ He replied: ‘Because he was the “servant of the king”, and therefore he is called ish in relation to the supernal Adam. But,’ he said, ‘why then is it written, “The Lord is a man (ish) of war”?’ He replied: ‘The secret of the Lord is to them that fear him.’ Said R. Judah: ‘I too am one of them, yet I have not been privileged to hear this.’
אָמַר לֵיהּ זִיל לְרִבִּי אַבָּא, דַּאֲנָא אוֹלִיפְנָא מִנֵּיהּ עַל מְנָת דְּלָא לְגַלָּאָה. אָזַל לְגַבֵּי דְּרִבִּי אַבָּא, אַשְׁכָּחֵיהּ דְּהֲוָה דָּרִישׁ וְאָמַר, אֵימָתַי אִתְקְרֵי שְׁלֵימוּתָא דִּלְעֵילָּא (נ"א דכלא), כַּד יָתִיב קוּדְשָׁא בְּרִיךְ הוּא בְּכוּרְסְיָּיא. וְעַד דְּלָא יָתִיב בְּכוּרְסְיָּיא, לָא אִשְׁתְּכַח שְׁלֵימוּתָא. דִּכְתִּיב, (יחזקאל א׳:כ״ו) וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה, מַשְׁמַע דִּכְתִּיב אָדָם, דְּהוּא כְּלָלָא, וּשְׁלֵימוּתָא דְּכֹלָּא. אָמַר רִבִּי יְהוּדָה, בְּרִיךְ רַחֲמָנָא דְּאַשְׁכָּחִית לָךְ בְּהַאי. אָמַר לֵיהּ אִי הָכִי הָא כְּתִיב (שמות ט״ו:ג׳) יְיָ' אִישׁ מִלְחָמָה, וְלָא כְּתִיב אָדָם. אָמַר לֵיהּ יָאוּת שָׁאַלְתָּ.
Said the other: ‘Go to R. Abba, for I learnt it from him only on condition that I should not tell.’ So he went to R. Abba, and found him discoursing and saying: ‘When is there said to be completeness above? When the Holy One, blessed be He, sits on his throne. For so it is written: “And upon the likeness of the throne was the likeness as the appearance of a man (adam) upon it above” (Ezek. 1, 26); the term “adam” indicates wholeness and completeness.’ Said R. Judah: ‘God be blessed that I have found you discoursing thus. Tell me: is it not written, “The Lord is a man (ish) of war”?’
תָּא חֲזֵי, הָתָם לָא אִשְׁתְּכַח שְׁלֵימוּתָא דְּכֹלָּא, וּבְגִּינֵי כַּךְ אִקְרֵי אִישׁ. אֲבָל הָכָא, שְׁלֵימוּתָא דְּכֹלָּא, וּכְלָלָא דְּכֹלָּא, בְּגִין כַּךְ אִקְרֵי אָדָם. קָארֵי עָלֵיהּ (תהילים קי״ט:ע״ב) טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף.
Said R. Abba: ‘Your question is a good one, and the answer is this. At the Red Sea there was not yet full consummation, and therefore God was called ish; but in the vision of Ezekiel there was full consummation, and therefore God was called adam.’ ‘ “The law of thy mouth is better to me than thousands of gold and silver” (Ps. 119, 72),’ exclaimed R. Judah.
תּוּ אָמַר לֵיהּ, כְּתִיב (תהלים לו) אָדָם וּבְהֵמָה, וְלָא כְּתִיב אִישׁ וּבְהֵמָה. אָמַר לֵיהּ וְלָא. וְהָכְּתִיב (שמות י״א:ז׳) לְמֵאִישׁ וְעַד בְּהֵמָה. אֲבָל מַה דִּכְתִּיב אָדָם וּבְהֵמָה, כְּמָה דִּכְתִּיב, (מלכים א ה׳:י״ג) מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן עַד הָאֵזוֹב אֲשֶׁר יוֹצֵא בַּקִּיר. אוֹרְחֵיהּ דִּקְרָא הוּא, דְּנָקִיט עִלָּאָה מְכֻּלְּהוּ, וְנָמִיךְ מְכֻּלְּהוּ. אוּף הָכָא עִלָּאָה דְּכֹלָּא, אָדָם, וְנָמִיךְ מִכֹּלָּא בְּהֵמָה.
But’, he continued, ‘it is also written, “O Lord, thou preservest man (adam) and beast” (Ps. 36, 7). Should not the term ish be used here?’ He said: ‘This is analogous to the expression: “From the cedar which is in Lebanon to the hyssop that springeth out of the wall” (I Kings 5, 16); it is the way of the Scripture in such cases to mention the two extremes.’
אָמַר לֵיהּ וְהָא כְּתִיב (בראשית ב׳:ה׳) וְאָדָם אַיִן לַעֲבוֹד אֶת הָאֲדָמָה. אָמַר לֵיהּ, תָּא חֲזֵי, דְּכָל מַה דִּי בְּעָלְמָא לָא הֲוִי אֶלָּא בְּגִינֵיהּ דְּאָדָם, וְכֻלְּהוּ בְּגִינֵיהּ מִתְקַיְּימֵי, וְלָא אִתְחֲזִיאוּ בְּעָלְמָא, וְכֻלְּהוּ אִתְעַכְּבוּ עַד דְּיֵיתֵי הַהוּא דְּאִקְרֵי אָדָם. הֲדָא הוּא דִכְתִיב, (בראשית ב׳:ה׳) וְכֹל שִׁיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְגוֹ'. טֶרֶם: עַד לָא, כְּתַרְגּוּמוֹ. מִשּׁוּם דְּדִיּוּקְנָא עִלָּאָה לָא אִתְחֲזֵי, הֲדָא הוּא דִכְתִיב וְאָדָם אַיִן, כְּלוֹמַר, כֻּלְּהוּ אִתְעַכְּבוּ בְּגִינֵיהּ דְּהַאי דִּיּוּקְנָא, עַד דְּאִתְחֲזֵי. וּבְגִין כָּךְ לָא אִתְחֲזֵי (נ"א אתברי) הַאי דִּיּוּקְנָא, אֶלָּא בְּדִיּוּקְנָא דְּאִתְחֲזֵי לֵיהּ, הֲדָא הוּא דִכְתִיב, (בראשית ב׳:ז׳) וַיִּיצֵר יְיָ' אֱלֹהִים אֶת הָאָדָם, בְּשֵׁם מָלֵּא. כְּמָה דְּאוֹקִימְנָא, דְּאִיהוּ שְׁלֵימוּתָא דְּכֹלָּא, וּכְלָלָא דְּכֹלָּא.
But,’ he went on, ‘is it not written: “And there was no man (adam) to till the ground” (Gen. 2, 5)?’ He answered: ‘Everything in the world was only made for the sake of man, and all things were kept back until he that was called Adam should appear, since his form was after the divine prototype, and when he was created all was complete.’
תָּאנָא, בַּשִּׁשִּׁי נִבְרָא אָדָם, בְּשָׁעָה שֶׁנִּשְׁלַם הַכִּסֵא. וְנִקְרָא כִּסֵּא, דִּכְתִּיב, (מלכים א י׳:י״ט) שֵׁשׁ מַעֲלוֹת לַכִּסֵּא. וּלְפִיכָךְ נִבְרָא הָאָדָם בַּשִּׁשִּׁי, שֶׁהוּא רָאוּי לֵישֵׁב עַל הַכִּסֵּא. וְתָאנָא כֵּיוָן דְּנִבְרָא אָדָם אִתְתָּקַּן כֹּלָּא, וְכָל מַה דִּלְעֵילָּא וְתַתָּא, וְכֹלָּא אִתְכְּלִיל בָּאָדָם.
תַּנְיָא אָמַר רִבִּי יוֹסֵי, כְּתִיב (יחזקאל א׳:י׳) וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם, כְּלָלָא דְּכֹלָּא, וְכֹלָּא כְּלִילָן בְּהַאי דִּיּוּקְנָא. אָמַר רִבִּי יְהוּדָה וְהָא כְּתִיב (יחזקאל א׳:י׳) וּפְנֵי אַרְיֵה אֶל הַיָמִין לְאַרְבַּעְתָּם, וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל לְאַרְבַּעְתָּן, אָמַר לֵיהּ כֹּלָּא אַפֵּי אָדָם הֲווֹ, וּבְהַהוּא דִּיּוּקְנָא דְּאָדָם, אִתְחַזְיָין כָּל גַּוְונִין וְכָל דִּיוּקְנִין. כְּמָה דְּתָנֵינָן אַנְפּוֹי אַנְפֵּי נִשְׁרָא, לָא דְּהוּא נִשְׁרָא, אֶלָּא דְּאִתְחֲזֵי בְּדִיּוּקְנָא דְּאָדָם, מִשּׁוּם דְּכָּלִיל כָּל גַּוְונִין וְכָל דִּיוּקְנִין.
R. Jose said: ‘The Hayoth which Ezekiel saw all had the form of man.’ ‘But’, said R. Judah, ‘it is written: “And the face of an eagle… and the face of a lion”, etc.?’ He replied: ‘AII had the face of man, but in this face itself was seen the resemblance of an eagle, etc.’
אָמַר רִבִּי יִצְחָק, תָּא חֲזֵי, כָּל מַאן דְּאִיהוּ תְּחוֹת שׁוּלְטָנֵי דְּאָדָם, אִתְקְרֵי אִישׁ. מִשּׁוּם דְּאִתְתָּקַן בְּגַוְונָא דְּאָדָם, מִדַּרְגָּא אָחֳרָא דְּהֲוָה בֵּיהּ בְּקַדְמִיתָא. דְּתַנְיָא בְּרָזָא עִלָּאָה (תרומה קע"ח ע"ב, מ"ו ע"ב) בְּסִפְרָא דִּצְנִיעוּתָא, כַּד אִתְבְּרֵי אָדָם, נָחַת בְּדִיּוּקְנָא קַדִּישָׁא עִלָּאָה, וְנַחְתּוּ עִמֵּיהּ תְּרֵין רוּחִין, מִתְּרֵין סִטְרִין, מִימִינָא וּמִשְּׂמָאלָא, כְּלָלָא דְּאָדָם. וְרוּחָא דִּימִינָא, אִתְקְרֵי נִשְׁמְתָא קַדִּישָׁא, דִּכְתִּיב, (בראשית ב׳:ז׳) וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים. וְרוּחָא דִּשְׂמָאלָא, אִתְקְרֵי נֶפֶשׁ חַיָּה, וַהֲוָה אָזִיל וְנָחִית מֵעֵילָּא לְתַתָּא, וְלָא אִתְיַישְׁבָא בַּהֲדֵי אָחֳרָא.
R. Isaac said: ‘Observe, that whoever is under the control of “adam” is called “ish”, because the complete form of Adam was only reached from another previous form. For it has been taught in the profound mysteries of the Book of Concealed Wisdom that when man was created in the holy supernal form there came down with him two spirits from two sides, one from the right and one from the left, which between them formed the complete man. The one from the right was called the holy neshamah, as it says: “And he breathed in his nostrils the neshamah of life” (Gen. 2, 7), while the other was called “living soul” (nefesh hayah).
כַּד הֲוָה עַיִּיל שַׁבְּתָא, וַהֲוָה חָב אָדָם, אִתְעָבִידוּ (נ"א אתנגידו) מֵהַהוּא רוּחָא שְׂמָאלָא, בִּרְיָין מִתְפַּשְּׁטָן בְּעָלְמָא, וְלָא אִסְתְּיָימוּ גּוּפָא דִּלְהוֹן. וְאִתְחַבָּרוּ בְּהַאי גּוּפָא דְּאָדָם, בִּדְכוּרָא וְנוּקְבָּא, וְאִתְיְלִידוּ בְּעָלְמָא. וְאִלֵּין אִקְרוּן נִגְעֵי בְּנֵי אָדָם. (כ"ה ע"א) תָּנָא, עִלָּאִין מִנַּיְיהוּ דְּלָא אִתְדְּבָקוּ לְתַתָּא, וְתַּלְיָין בַּאֲוִירָא, וְשַׁמְעִין מַה דְּשַׁמְעִין מִלְּעֵילָּא. וּמִנַּיְיהוּ יַדְעִין אִינּוּן אָחֳרָנִין לְתַתָּא.
When man sinned there were formed from this spirit of the left creatures whose body was not complete, and these are called “the plagues of the sons of men”, and they hear certain things on high which they communicate to those below.
תָּנָא, מִן בּוּצִינָא דְּקַרְדִּינוּתָא, נָפְקִין תְּלַת מְאָה וְעֶשְׂרִים וְחָמֵשׁ נִיצוֹצֵי, מִתְגַּלְּפִין וּמִתְאַחֲדָן כַּחֲדָא מִסִּטְרָא דִּגְבוּרָה, דְּאִקְרוּן גְּבוּרוֹת, (ס"א ומתלכדן) כַּחֲדָא, וְאִתְעָבִידוּ חַד. (גופא) וְכַד עַיְילִין אִלֵּין בְּגוּפָא, אִקְרֵי אִישׁ. (ס"א ולא איש דא) דָּא דְּתָנֵינָן אִישׁ תָּם וְיָשָׁר אִישׁ צַדִּיק, וְאִישׁ דְּהָכָא, אִישׁ מִלְחָמָה כְּתִיב, דְּכֹלָּא סָלִיק דִּינָא, וְכֹלָּא חֲדָא. אָמַר רִבִּי יְהוּדָה אֲמַאי. לָא הֲוָה בִּידֵיהּ (דרבי יצחק). אָתוּ שָׁאִילוּ קָמֵיהּ דְּרַבִּי שִׁמְעוֹן, אָמַר לוֹן, תּוּ קַשְׁיָא, דְּהָא תָּנֵינָן כְּתִיב (בראשית ב׳:כ״ג) לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה זֹּאת, וְתָנֵינָן מַאן אִישׁ דָּא חֶסֶד, וְהָכָא אַמְרִיתּוּ דְּהוּא דִּינָא.
Now it has been taught: From the Lamp of Darkness1v. Zohar, Gen., 15a. issued three hundred and twenty-five sparks traced out and linked together from the side of Geburah, and when these entered the Body it was called Ish.’ Said R. Judah: ‘Why so?’ R. Isaac could not answer. So they went and asked R. Simeon, who replied: