The
Holy
Idra
Rabah
The
Whole
of
Man
[Adam]
334.
All
those
corrections
above,
in
the
holy
Guf,
which
is
the
whole
of
man,
are
extended
from
each
other
and
grip
each
other.
They
water
each
other
like
the
blood
is
extended
through
the
flowing
of
the
tendons
to
here
and
to
here,
from
one
place
to
another
place,
and
water
the
body.
Similarly,
here,
too,
they
water
each
other
and
shine
for
each
other
until
they
illuminate
all
the
worlds
and
are
blessed
thanks
to
them.
335.
All
the
Sefirot
that
were
not
incorporated
in
the
Guf,
in
the
middle
line,
but
are
extended
from
the
left
line,
are
all
abominable,
impure,
and
defile
anyone
who
approaches
them
to
know
things
from
them.
336.
What
is
the
lust
of
the
shells
for
disciples
of
the
wise?
It
is
because
they
see
in
them
a
holy
body,
and
they
want
to
be
incorporated,
to
suckle
from
that
body.
Hence,
are
disciples
of
the
wise
holy
angels,
who
are
not
at
all
in
a
body?
No;
if
they
were
outside
the
whole
of
the
holy
body,
the
middle
line,
they
would
not
be
holy
and
they
would
not
exist.
Thus,
they
are
all
in
the
whole
of
man,
in
the
middle
line,
except
for
those
who
are
not
included
in
the
body,
but
in
the
left
line,
who
are
impure
and
defile
anyone
who
approaches
them.
337.
They
are
all
from
the
spirit
of
the
left,
which
is
not
sweetened
in
Adam,
the
middle
line,
ZA,
and
they
went
out
from
the
general,
the
holy
body,
and
were
not
adhered
to
it.
For
this
reason,
they
are
all
impure
and
walk
and
roam
the
world,
and
come
into
the
hole
of
the
great
abyss
where
He
sank
Cain,
to
adhere
to
the
first
judgment,
called
Cain,
who
went
out
from
the
whole
of
the
body
downward,
since
he
was
left
without
right.
They
fly
and
roam
the
whole
world,
and
fly
and
do
not
adhere
to
the
general
of
the
Guf,
to
the
middle
line.
For
this
reason,
they
are
outside
all
the
camps
of
above
and
below,
and
they
are
impure.
It
is
written
about
them,
“His
dwelling
shall
be
outside
the
camp.”
338.
In
the
spirit
called
Hevel,
which
is
the
most
perfumed
in
the
whole
of
the
holy
body,
other
spirits,
which
are
more
perfumed,
come
out
and
adhere
to
the
Guf,
and
do
not
adhere.
They
are
all
hanging
in
the
air,
and
they
emerge
from
the
whole
of
the
impure
spirits.
They
hear
what
they
hear
above,
and
from
them,
the
spirits
below
know,
since
they
tell
them.
339.
When
the
whole
of
man
is
perfumed
above,
the
holy
body,
male
and
female,
whose
ZA
and
Nukva
connected
for
a
third
time
and
the
perfuming
of
everyone
emerged,
which
is
Shet
[Seth],
the
upper
and
lower
worlds
were
perfumed.
From
here,
the
world
of
above
and
of
below
were
completed,
namely
ZON
from
the
perspective
of
the
holy
Guf,
which
is
the
middle
line.
The
worlds
connect
and
grip
one
another,
and
become
one
Guf,
Shet,
and
a
spirit
is
drawn
and
enters
that
Guf.
In
all
of
them,
only
one
is
seen,
as
it
is
written,
“Holy,
Holy,
Holy
is
the
Lord
of
Hosts,”
“The
whole
earth
is
full
of
His
glory,”
for
everything
is
one
body,
since
the
three
times
Holy
are
three
lines
that
became
one.
340.
When
ZA
and
his
Nukva
were
perfumed
with
one
another,
the
judgment
was
connected
to
mercy,
and
the
Nukva
was
perfumed
with
the
male,
ZA.
For
this
reason,
they
do
not
ascend
a
female
without
a
male.
One
who
excludes
himself
in
this
world
from
the
whole
of
man,
from
the
middle
line,
when
he
comes
out
from
this
world,
he
is
not
included
in
the
whole
of
man,
called
a
“holy
body,”
ZA,
and
holy
BYA.
Instead,
he
enters
among
those
who
are
not
considered
man,
impure
BYA,
who
went
out
from
the
general
body,
which
is
the
middle
line.
341.
It
is
written,
“We
will
make
for
you
ornaments
of
gold,
studded
with
silver,”
for
the
judgment
of
gold,
the
illumination
of
Hochma
on
the
left,
will
be
perfumed
with
Rachamim
[mercy],
the
dots
of
silver,
meaning
that
Hochma
clothed
in
Hassadim,
and
there
is
no
judgment
in
which
there
is
no
Hassadim,
since
they
have
been
incorporated
in
each
other.
It
is
written
about
this,
“Your
cheeks
are
lovely
with
ornaments,
your
neck
with
strings
of
beads.”
The
ornaments
are
ornaments
of
gold,
from
the
left.
The
beads
are
the
dots
of
silver,
right,
Hesed.
“Your
neck”
is
the
whole
of
the
Nukva,
the
queen,
Malchut,
since
in
the
neck,
there
is
the
sanctifier
of
above,
Yesod
of
Malchut.
Jerusalem
of
below,
the
sanctifier
in
it
is
also
called
“neck.”
All
this
is
after
the
Nukva
is
perfumed
by
the
male,
and
the
whole
of
man
is
made.
This
is
the
whole
of
the
faith,
in
the
whole
of
man
there
is
all
the
wholeness
of
the
faith.
342.
He
who
is
called
Adam
and
his
soul
departed
from
him
and
he
died,
must
not
be
left
at
home
overnight,
to
place
him
at
night
on
the
floor,
for
the
dignity
of
that
body,
so
there
will
be
no
dishonor
in
it,
that
it
is
a
body
without
a
soul,
as
it
is
written,
“Man,
with
what
is
precious,
let
him
not
stay
overnight;
he
is
like
the
beasts
that
perish.”
Man,
who
is
more
precious
than
all
that
is
precious,
let
him
not
stay
overnight
after
his
death,
since
if
they
do
so,
they
are
as
beasts,
for
after
his
death,
he
is
akin
to
a
beast.
As
beasts
are
not
regarded
as
man,
which
is
why
a
holy
spirit
is
not
seen
in
them,
so
the
dead
man
is
as
a
beast,
a
body
without
a
spirit.
For
this
reason,
that
body,
who
is
the
most
dignified,
no
dishonor
shall
be
seen
in
it.
343.
Whoever
keeps
the
body
overnight
when
it
is
without
spirit
makes
a
flaw
in
the
Guf
in
the
worlds,
in
the
upper
Adam.
This
is
why
it
is
forbidden
to
sleep
overnight
in
a
holy
place,
in
the
land
where
he
dwells,
in
the
Land
of
Israel,
since
this
honorable
Guf
is
called
the
“form
of
the
king,”
and
if
he
sleeps
in
it,
he
seems
like
one
of
the
beasts,
without
a
spirit,
like
a
beast.
344.
It
is
written,
“And
the
sons
of
the
gods
saw
the
daughters
of
man.”
They
drifted
from
holiness
and
fell
into
the
hole
of
the
great
abyss.
The
daughters
of
man,
who
is
ZA,
who
are
from
the
phase
of
Hevel,
who
is
more
perfumed
in
the
whole
of
the
holy
body,
and
it
is
written,
“And
they
bore
to
them.
These
were
the
mighty
men
who
are
from
the
world,
the
men
of
renown.”
“World,”
the
days
of
the
world,
ZA.
However,
they
are
from
the
Sitra
Achra,
who
once
adhere
to
ZA,
and
once
do
not.
They
adhere
to
the
Guf
and
do
not
adhere.
They
are
all
hanging
in
the
air.
The
men
of
renown
are
from
Malchut,
who
is
called
“name”;
they
are
not
from
ZA,
who
is
called
“world.”
They
are
the
spirits
from
the
left,
which
is
not
perfumed
in
Adam.
This
is
why
spirits
and
demons
come
out
from
them
to
the
world,
to
adhere
to
the
wicked.
345.
It
is
written,
“The
fallen
ones
who
were
in
the
earth.”
It
comes
to
extract
the
others,
who
were
not
in
the
earth,
who
are
not
from
Malchut,
earth.
The
fallen
ones
are
Aza
and
Azael.
They
were
in
the
earth,
which
are
the
spirits
of
the
left,
which
do
not
adhere
to
ZA
but
to
Malchut,
earth,
left.
The
sons
of
the
gods
were
not
in
the
earth,
in
Malchut,
but
rather
adhere
and
do
not
adhere
to
the
holy
body,
ZA.
346.
It
is
written,
“And
the
Lord
regretted
that
he
had
made
man
on
the
earth.”
He
came
to
take
out
the
Adam
of
above,
who
was
not
in
the
earth,
since
he
is
not
from
Malchut,
earth,
since
the
whole
judgment
of
the
flood
was
only
in
Malchut,
earth,
and
not
above
it.
“And
the
Lord
regretted”
is
written
about
ZA.
It
is
also
written,
“And
He
was
saddened
in
His
heart”
that
the
acts
of
the
lower
ones
reach
ZA,
to
distinguish
from
one
who
is
not
saddened
by
the
acts
of
the
lower
ones,
since
the
lower
ones
do
not
blemish
them.
This
is
above
ZA.
“In
His
heart,”
since
He
showed
this
to
the
heart
of
all
the
hearts,
AA,
who
is
clothed
in
the
internality
of
ZA.
347.
“And
the
Lord
said,
I
will
wipe
out
man,
whom
I
have
created
from
the
face
of
the
earth.’”
“From
the
face
of
the
earth”
comes
to
extract
Adam
from
Malchut,
Adamah
[earth].
Is
it
only
Adam
below,
and
Adam
above
was
not
blemished
at
all
by
this?
After
all,
it
is
impossible
to
extract
or
divide
them
whatsoever
since
one
does
not
stand
without
the
other,
and
when
we
wipe
out
Adam
below,
we
also
blemish
Adam
above.
348.
If
Hochma,
who
is
more
concealed
than
all,
Hochma
of
AA,
were
to
shine
to
Malchut,
everything
would
have
been
corrected
as
in
the
beginning,
and
there
would
have
been
no
flood,
as
it
is
written,
“I
am
wisdom,
I
dwell
with
slyness.”
Do
not
pronounce
it
“dwell
with,”
but
“housed,”
that
HS
says
about
Malchut,
who
is
called
slyness,
that
she
is
bottom
Hochma.
I,
Hochma,
housed
and
established
slyness,
who
is
Malchut.
And
since
there
was
a
flood
on
the
earth,
on
Malchut,
then
necessarily,
HS
did
not
shine
in
her.
349.
Were
it
not
for
the
correction
of
Adam,
the
world
would
not
exist,
as
it
is
written,
“The
Lord
established
the
earth
with
wisdom,”
and
it
is
written,
“And
Noah
found
favor
in
the
eyes
of
the
Lord.”
Hochma
is
drawn
in
the
correction
of
Adam.
He
established
the
earth
with
Hochma;
hence,
were
it
not
for
the
correction
of
Adam,
the
earth
would
not
exist.
Noah,
in
whom
there
was
the
correction
of
Adam,
the
earth
existed
thanks
to
him,
as
it
is
written,
“And
Noah
found
favor
in
the
eyes
of
the
Lord,”
who
saved
him,
and
by
him,
the
whole
world
existed.
350.
All
the
Mochin
depend
on
HS,
and
Hochma
is
the
whole
of
everything.
HS,
the
correction
of
Adam
was
strengthened
and
established
in
it,
settling
everything
in
its
correction,
each
in
its
place,
as
it
is
written,
“Wisdom
gives
strength
to
the
wise
man
more
than
ten
rulers,”
ten
Sefirot,
which
are
Adam’s
complete
correction.
Adam
is
the
correction
in
their
internality,
since
the
Mochin,
which
are
in
the
internality,
are
called
Adam,
as
from
him
the
spirit
exists.
351.
The
completeness
of
the
faith
of
the
one
who
stands
on
the
throne
is
seen
in
Adam’s
correction,
as
it
is
written,
“An
image
in
the
similitude
of
a
man
atop
him
from
above.”
Happy
is
he
who
knows
and
looks
at
the
hidden
things
and
is
not
mistaken
in
them,
since
these
things
were
given
only
to
those
who
sit
on
the
throne
of
judgment,
and
to
the
harvesters
of
the
field
who
came
in
and
went
out,
as
it
is
written,
“For
the
ways
of
the
Lord
are
straight;
the
righteous
will
walk
in
them,
and
the
wicked
will
fail
in
them.”
352.
Rabbi
Shimon
wept
and
said,
“If,
with
the
words
that
have
been
revealed
here,
the
friends
would
have
been
concealed
and
departed
from
this
world,
it
would
have
been
all
good,
since
they
have
not
been
revealed
to
anyone
in
this
world.”
He
reiterated
and
said,
“I
regret
my
words,
but
rather
that
they
will
be
rewarded
with
existing
in
this
world,
for
it
is
revealed
and
known
to
Atik
that
I
did
not
act
for
my
own
glory,
nor
for
the
glory
of
my
father’s
house,
or
for
the
glory
of
these
friends,
but
in
order
for
them
not
to
be
mistaken
in
His
ways
and
come
through
the
gate
of
His
hall
with
dishonor,
and
so
they
would
not
be
denied
entry.
Happy
is
my
portion
with
them
for
the
next
world.