Adam
and
Cain
and
Seven
Lands
216.
The
order
of
the
world
is
in
seven
round
shapes.
They
are
seven
lands
one
above
the
other,
as
there
are
seven
firmaments
one
above
the
other.
They
are
Eretz
[land/earth],
Adamah
[earth/ground],
Arka
[Aramaic
for
Eretz],
Guy
[valley],
Neshiya
[earth/oblivion],
Tziya
[desert/wasteland],
Tevel
[world/universe].
Above
them
all
is
Tevel,
as
it
is
written,
“And
He
will
judge
Tevel
[the
world]
with
justice.”
217.
When
Adam
came
out
from
the
Garden
of
Eden
and
was
expelled
from
there,
he
was
cast
to
the
earth,
a
place
of
darkness
where
there
is
no
light
at
all
and
which
serves
for
nothing.
When
Adam
came
there,
he
feared
a
great
fear,
and
the
blaze
of
the
turning
sword
was
blazing
in
the
directions
in
that
land.
218.
When
Shabbat
had
ended
and
he
contemplated
repentance,
the
Creator
lifted
him
and
raised
him
to
that
place
called
Adamah,
as
it
is
written,
“And
the
Lord
God
sent
him
from
the
Garden
of
Eden
to
till
the
Adamah
[land].”
In
this
one,
there
is
light
that
shines,
and
shapes
of
stars
and
signs.
219.
There
are
shapes
of
high
people
in
the
earth
[Adamah],
who
emerged
and
were
born
from
Adam
HaRishon
in
130
years
when
he
was
copulating
with
female
spirits.
They
are
always
sad
and
there
is
no
joy
in
them.
They
roam
and
come
out
to
this
world
and
turn
to
the
side
of
evil,
to
harm-doers.
They
return
there
and
pray
a
prayer,
and
settle
there
in
their
place,
and
saw
seeds
and
darkens
[amaranth
(plant)]
and
eat.
There
is
no
wheat
there,
and
not
one
of
the
seven
species
of
grain.
Cain
and
Abel
were
born
in
that
place.
220.
When
Cain
sinned,
the
Creator
brought
him
down
to
earth,
as
it
is
written,
“But
You
have
driven
me
out
this
day
from
the
face
of
the
earth,”
from
the
place
called
Earth.
“I
shall
be
a
fugitive
and
a
wanderer
on
the
earth,
and
whoever
finds
me
will
kill
me,”
which
is
the
blaze
of
the
turning
sword
that
there
is
in
that
land.
221.
Cain
was
afraid
and
contemplated
repentance.
The
Creator
elevated
him
to
Arka,
and
there
he
bore
children.
In
Arka,
there
is
a
light
to
the
nations
that
shines
from
the
sun,
and
seeds
are
sown
and
trees
are
planted.
There
is
no
wheat
there,
nor
any
kind
of
the
seven
species
of
grain.
222.
All
those
who
are
in
Arka
are
from
the
generations
of
Cain.
They
are
in
two
heads:
high
and
mighty,
and
small.
They
do
not
have
complete
reason
like
the
rest
of
the
people
in
this
world.
At
times,
they
are
righteous,
and
at
times,
they
return
to
the
side
of
evil.
They
deliver
and
die
like
the
rest
of
the
people.
223.
Adam
was
in
a
place
called
Adamah
until
he
bore
Shet.
From
there,
he
rose
up
four
degrees
above
Cain
who
was
in
Arka,
to
Tevel,
the
place
of
the
Temple.
Tevel
is
the
highest
of
the
seven
lands,
and
it
is
also
called
by
the
name
Eretz
Adamah,
which
were
his
dwelling
place
beforehand.
224.
Adam
skipped
three
places:
Guy,
Neshiya,
Tziya.
He
did
not
dwell
in
them
because
he
jumped
from
Cain’s
place,
from
Arka,
to
the
place
of
Tevel.
Guy
is
a
big
place,
as
the
width
and
length
of
Hell.
Those
who
built
the
tower
were
dispersed
in
Guy,
in
Neshiya,
and
in
Tziya.
They
bore
there
since
they
angered
the
high
and
holy
king.
For
this
reason,
the
tower
was
sacrificed
to
a
burning
fire.
There
are
people
there
with
all
the
honor,
wealth,
gold
dust,
and
precious
stones.
One
who
is
from
Tevel
and
enters
there,
is
given
a
share
in
the
treasures
of
that
wealth.
Sometimes,
he
goes
down
to
the
place
of
Neshiya
in
order
to
be
forgotten
from
there;
he
descends
to
a
guy
[valley],
that
he
does
not
know
the
place
from
which
he
is.
225.
That
Guy
is
in
the
middle
of
above
and
below
since
Tevel,
Tziya,
and
Neshiya
are
above
it,
and
Arka,
Adamah,
and
Eretz
are
below
it.
It
is
called
Guy
Ben
Hinom.
One
strap
emerges
from
there
upward
to
Tevel,
and
it,
too,
is
called
Guy
Ben
Hinom,
and
the
door
to
Hell
is
there.
For
this
reason,
all
the
people
who
are
there
know
witchcraft
and
wisdoms.
Trees
are
sown
and
planted
there,
and
there
are
no
wheat
there
or
any
of
the
seven
species.
226.
In
Neshiya,
there
are
people
who
are
trimmed
and
small.
They
have
no
nose,
only
two
holes
that
the
wind
blows
through
them.
Anything
they
do,
they
promptly
forget.
This
is
why
it
is
called
Neshiya,
from
the
word
Shichecha
[oblivion/forgetfulness].
They
sow
and
plant
trees;
there
is
no
wheat
there,
or
of
the
seven
species.
227.
Tziya
is
a
place
that
is
all
dry.
There
are
handsome
looking
people
there.
Since
it
is
a
place
of
Tziya
and
dryness,
when
they
know
of
a
place
where
there
is
a
fountain
of
springing
water,
they
enter
there.
At
times
they
rise,
out
of
the
need
for
water,
to
this
Tevel
of
ours.
They
are
more
faithful
than
other
people,
and
among
them
are
good
sections
and
great
wealth.
They
saw
little,
due
to
the
dryness
that
is
there.
They
plant
trees,
and
do
not
succeed.
Their
passion
is
for
the
people
in
Tevel.
228.
Out
of
everyone,
there
is
no
one
who
eats
bread
besides
those
in
Tevel,
since
Tevel
is
above
all
the
lands,
as
it
is
written,
“He
will
judge
Tevel
[the
world]
in
justice.”
Like
all
those
lands
below
Tevel,
there
is
in
Tevel,
and
all
those
names
of
theirs
are
in
them,
too,
when
they
are
incorporated
in
Tevel,
since
it
is
the
seventh.
This
is
why
it
contains
all
six
below
it.
Here,
too,
there
is
like
those
places
in
the
lands
below,
and
all
those
sections
of
people
are
different
from
one
another,
as
it
is
written,
“How
manifold
are
Your
deeds,
Lord!”
ZAT,
HGT
NHYM,
which
are
ZA
and
Malchut,
are
unfit
to
receive
the
upper
light
because
of
the
first
restriction
and
the
screen
that
was
set
in
the
vessel
of
Malchut
so
she
would
not
receive
the
upper
light.
This
is
the
meaning
of
the
Creator
first
creating
the
world
with
the
quality
of
judgment,
He
saw
that
the
world
could
not
persist,
and
associated
the
quality
of
mercy
with
it.
That
is,
He
raised
Malchut
to
Bina,
the
quality
of
mercy,
and
then
ZAT
became
fit
to
receive
the
light.
This
correction
of
the
association
of
Malchut
with
Bina
sufficed
up
to
the
point
in
this
world.
But
the
point
in
this
world,
the
external
Malchut
of
Malchut,
is
also
divided
into
ten
Sefirot,
and
cannot
receive
the
illumination
of
the
association
of
the
quality
of
mercy,
but
only
up
to
Bina
in
her,
Bina
of
Malchut.
But
ZAT
in
this
world,
Malchut
of
the
quality
of
judgment
has
already
been
revealed
in
them,
and
they
cannot
receive
the
upper
light
properly.
In
ZAT,
too,
there
are
two
phases:
ZA
and
Malchut.
In
Malchut,
there
is
no
association
with
Bina,
but
in
ZA,
HGT
NHY,
there
is
incorporation
with
Malchut
of
the
quality
of
judgment,
since
there
was
no
restriction
in
Malchut.
This
is
why
there
are
light
and
darkness
in
him.
They
are
all
judgments,
except
for
the
Sefira
Hesed
in
him,
which
is
close
to
correction.
We
dwell
in
the
highest
land
from
all
of
them,
Bina
of
Malchut,
who
receives
the
illumination
of
the
association
of
Bina
and
Malchut
with
each
other.
This
is
why
it
is
fit
to
receive
corrected
lights.
The
order
of
the
world
in
seven
lands
one
above
the
other,
which
are
Bina,
ZA,
and
Malchut,
Eretz
is
Yesod
and
Malchut;
Adamah
is
Hod;
Arka
is
Netzah;
Guy
is
Tifferet;
Neshiya
is
Gevura;
Tziya
is
Hesed,
and
above
them
all,
Tevel
is
Bina.
This
is
the
land
where
we
dwell,
since
only
it
is
corrected
to
be
worthy
of
receiving
the
light
of
correction,
and
not
the
six
lands
below
it.
Even
the
Sefirot
of
ZA,
HGT
NH,
are
not
corrected,
needless
to
say
the
last
Malchut,
which
is
entirely
the
quality
of
judgment.
It
is
known
that
Adam
HaRishon
sinned
in
the
tree
of
knowledge,
spoiled
the
association
of
Malchut
with
Bina,
and
the
quality
of
judgment
in
Malchut,
the
lock,
from
which
death
is
extended,
became
revealed.
Therefore,
he
was
expelled
from
the
Garden
of
Eden
to
the
bottom
land
where
Malchut
of
the
quality
of
judgment
governs.
When
Adam
went
out
from
the
Garden
of
Eden,
he
was
thrown
to
the
earth
because
the
sin
spoiled
the
illumination
of
the
association
of
Bina
in
the
soul
of
Adam
HaRishon,
when
it
became
revealed
that
he
was
entirely
from
Malchut
of
the
quality
of
judgment.
At
that
time,
he
descended
to
the
bottom
earth,
to
his
own
phase,
Malchut
of
the
quality
of
judgment,
the
place
of
darkness
where
there
is
no
light
at
all,
and
he
does
not
operate
at
all
because
Malchut
of
the
quality
of
judgment
is
unfit
to
receive
light
and
is
unfit
for
any
correction.
Death
is
extended
from
this
Malchut,
and
she
is
called
“the
blaze
of
the
turning
sword.”
This
is
why
he
feared
a
great
fear,
and
the
blaze
of
the
turning
sword
was
blazing.
After
he
had
repented,
he
received
the
first
correction:
to
remove
from
himself
Malchut
of
the
quality
of
judgment,
so
she
could
not
put
him
to
death.
When
he
contemplated
repentance,
the
Creator
raised
him
to
the
place
called
Adamah,
Hod,
which
belongs
to
ZA
of
Malchut,
where
Malchut
of
the
quality
of
judgment
is
not
so
evident,
and
she
is
already
worthy
of
receiving
a
little
light.
When
there
is
already
some
light,
like
the
light
of
the
stars
and
the
signs.
Adam
HaRishon
was
there
until
Shet
was
born,
and
all
those
offspring
that
Adam
HaRishon
bore
from
the
connection
with
the
female
spirits
remained
there,
and
there
he
bore
Cain
and
Abel.
There
are
shapes
of
people
in
Adamah,
since
they
remained
there
and
did
not
rise
with
Adam
HaRishon
to
Tevel
after
Shet
was
born.
They
are
always
sad,
and
there
is
no
joy
in
them
since
they
did
not
emerge
from
a
corrected
Nukva,
but
only
from
spirits.
Hence,
they
roam
and
come
out
to
this
world
and
turn
to
the
side
of
evil,
becoming
harm-doers
to
the
people
of
this
world,
since
by
connecting
to
the
people
in
this
world,
they
cause
the
revelation
of
Malchut
of
the
quality
of
judgment
in
them.
There
is
no
wheat
there,
or
any
of
the
seven
species
of
grain.
The
seven
species
are
from
the
Malchut
that
is
sweetened
in
Bina.
Since
the
sweetening
does
not
control
them,
since
they
are
incorporated
with
the
quality
of
judgment,
there
are
no
seven
species
there.
Cain
and
Abel
were
born
in
that
place,
and
there
they
offered
their
offerings,
and
there
Cain
killed
Abel.
This
is
why
only
the
name
Adamah
is
mentioned
in
these
verses,
as
it
is
written,
“And
Cain
brought
from
the
fruit
of
the
earth
[Hebrew:
Adamah].”
When
Cain
sinned,
the
Creator
lowered
him
to
the
earth,
and
it
is
written,
“I
shall
be
a
fugitive
and
a
wanderer
on
the
earth.”
Here
the
name
“earth”
is
mentioned,
except
that
the
Creator
lowered
him
because
of
the
sin,
as
he
lowered
Adam
HaRishon
there
before
he
repented
and
contemplated
repentance.
The
Creator
raised
him
to
Arka,
where
he
bore
children.
Arka
is
one
degree
above
Adamah,
for
being
soiled
with
the
filth
of
the
serpent,
he
could
not
remain
in
Adamah,
due
to
the
profusion
of
judgments
there,
as
he
was
told
in
Adamah,
“If
you
do
well,”
he
would
rise
above
the
Adamah,
“And
if
you
do
not
do
well,
sin
is
crouching
at
the
door,”
that
he
would
fall
to
the
bottom
land
where
there
is
the
blaze
of
the
turning
sword.
For
this
reason,
since
he
repented,
the
Creator
raised
him
from
Adamah
to
Arka,
which
is
not
as
coarse
as
Adamah.
In
Arka,
there
is
light
that
shines
from
the
sun,
since
in
Adamah,
which
is
Hod,
left,
there
was
only
the
light
of
stars
and
signs,
the
governance
of
the
night.
But
in
Arka,
which
is
Netzah,
right,
there
is
already
the
light
the
sun
there,
the
governance
of
the
day,
Hassadim.
But
there
is
no
wheat
there,
or
of
the
seven
species
of
grain,
since
the
illuminations
of
the
seven
species
are
drawn
only
from
Malchut
that
is
sweetened
in
the
quality
of
mercy
in
all
her
corrections.
All
those
who
are
in
Arka
are
from
the
offspring
of
Cain.
They
are
in
two
heads,
since
there,
in
Arka,
there
are
light
and
darkness,
and
two
appointees
over
them.
For
this
reason,
people
there
have
two
heads—from
the
appointee
over
the
light,
and
from
the
appointee
over
the
darkness.
Mighty
ones
are
under
the
male
appointee,
and
small
ones
are
under
the
female
appointee.
They
do
not
have
complete
reason
like
the
rest
of
the
people,
since
there
is
no
coupling
in
their
HB
through
Daat,
as
there
are
to
the
HB
of
the
Partzufim
of
holiness.
At
times,
they
are
righteous,
and
at
times,
they
return
to
the
side
of
evil
due
to
the
two
governances
that
are
there.
Adam
was
in
the
place
called
Adamah
until
he
bore
Shet,
for
then
he
returned
ZA
and
Malchut
to
a
complete
coupling
of
likeness
and
image,
as
it
is
written,
“And
begot
a
son
in
his
image,
after
his
own
likeness.”
From
there,
he
rose
up
four
degrees
above
Cain,
four
degrees
above
Arka,
where
Cain
was,
which
are
Guy,
Neshiya,
Tziya,
and
Tevel.
He
ascended
to
that
place
called
Tevel,
which
is
Bina
of
Malchut,
where
the
corrections
of
Malchut
that
is
sweetened
in
Bina
reach.
He
ascended
to
the
place
of
the
courthouse,
since
Tevel
in
itself
is
also
divided
into
ten
Sefirot,
and
the
place
of
the
Temple
is
Bina
of
the
ten
Sefirot
in
Tevel.
Tevel
is
the
top
one
among
the
seven
lands.
Although
there
are
also
Keter
and
Hochma,
which
are
above
Bina,
which
is
Tevel,
yet
there
are
no
vessels
in
KH,
and
the
highest
vessel
of
all
is
Bina
of
Malchut,
who
is
called
Tevel.
Tevel
is
called
by
these
names
of
the
lower
lands
where
Adam
dwelled,
and
she
is
also
called
Eretz
Adamah,
since
Adam
dwelled
in
them
previously.
Adam
skipped
three
places,
for
through
his
complete
repentance
when
he
bore
Shet,
he
skipped
the
three
places
Guy,
Neshiya,
Tziya,
which
are
HGT
of
Malchut,
which
he
did
not
touch,
and
he
came
to
Tevel,
the
top
one.
Guy
is
a
big
place
since
Guy
is
Tifferet
of
Malchut,
and
Tifferet
is
the
largest
vessel
in
ZA,
since
it
contains
everyone.
It
occupies
a
big
space
like
the
width
and
the
length
of
Hell,
since
there
are
two
kinds
of
judgments
and
punishments
in
Hell:
1)
male
judgments,
extended
from
the
left
that
is
separated
from
the
right,
a
hell
of
snow,
2)
female
judgments,
extended
from
the
restriction
and
the
screen,
a
hell
of
fire.
The
male
judgments
are
called
“length”
since
they
are
extended
from
the
governance
of
the
left
where
there
is
Hochma,
who
is
called
“length.”
Female
judgments
are
called
“width”
since
they
are
extended
from
screens
that
the
coupling
was
made
on
them
for
drawing
Hassadim,
and
lights
of
Hassadim
are
called
“width.”
Guy
contains
both
kinds
of
judgments
in
Hell:
female
judgments
and
male
judgments.
For
this
reason,
it
occupies
a
big
place
like
the
width
and
length
of
Hell.
Those
who
had
built
the
tower
were
dispersed
in
three
lands:
Guy,
Neshiya,
and
Tziya,
which
are
HGT.
They
bore
there,
since
they
angered
the
high
and
holy
king,
since
they
wanted
to
draw
the
GAR
of
the
left.
For
this
reason,
the
Creator
lowered
them
to
the
three
lands
Guy,
Neshiya,
and
Tziya,
meaning
they
were
sentenced
to
the
three
kinds
of
judgments
that
are
found
in
these
three
lands.
We
learn
that
a
third
of
the
tower
burned
in
fire,
a
third
of
the
fire
was
swallowed
in
the
earth,
and
a
third
remained
extant.
This
is
so
because
they
fell
with
the
tower
from
the
place
of
Tevel,
which
is
Bina,
to
the
place
of
HGT,
and
accordingly,
it
was
divided
into
three
thirds.
The
third
from
the
side
of
Hesed,
which
is
Tziya,
remained
extant;
the
third
from
the
side
of
Gevura,
which
is
Neshiya,
was
swallowed
in
the
earth,
and
the
third
from
the
side
of
Tifferet,
which
is
Guy,
burned,
since
the
fire
of
Hell
is
there.
And
because
they
fell
down
to
the
land
called
Guy,
where
Hell
is,
the
tower
was
offered
to
the
burning
fire
that
is
there
and
burned.
The
Zohar
interprets
its
words
and
says,
“There
are
people
there
with
all
the
honor,
wealth,
gold
dust,
and
precious
stones.”
This
is
in
Tziya,
which
is
Hesed,
and
it
is
close
to
correction.
Hence,
only
the
flaw
from
the
light
of
Hesed
is
missing
in
it,
that
it
is
dry
of
water,
which
is
Hesed,
and
that
flaw,
too,
they
correct
there
by
rising
to
Tevel.
For
this
reason,
one
who
is
from
Tevel
and
enters
there,
as
with
the
builders
of
the
tower,
who
were
from
Tevel
and
went
down
to
Tziya,
which
is
Hesed,
is
given
a
portion
in
the
treasures
of
that
wealth,
and
he
receives
there
all
the
treasures
of
the
wealth
that
is
there
in
Tziya.
When
he
is
there
in
Tziya,
sometimes
he
descends
to
the
place
called
Neshiya,
which
is
Gevura.
He
becomes
forgetful
there
by
losing
all
the
honor
and
wealth
he
had
received
in
Tziya.
Afterwards,
he
descends
to
a
place
called
Guy,
Tifferet,
where
there
is
the
fire
of
Hell.
Due
to
the
forgetfulness
he
has
received
in
Neshiya,
he
does
not
know
the
place
where
he
belongs,
and
cannot
rise
to
his
place
in
Tevel.
The
sentence
and
punishment
of
the
generation
of
Babylon
was
in
a
similar
manner.
In
the
beginning
of
the
construction,
they
were
in
Hesed,
where
they
had
all
the
honor,
but
afterwards,
they
dropped
and
came
to
Neshiya,
Gevura,
where
there
is
the
judgment
of
forgetfulness,
so
anyone
who
comes
there
forgets
what
he
had
been
through
and
what
he
had
done.
There,
they
forgot
their
language
until
one
did
not
understand
the
language
of
his
neighbor.
In
the
end,
they
came
to
the
place
of
fire,
which
is
GAR.
Hence,
according
to
them,
the
tower
was
divided
into
three
thirds
where
the
third
on
which
there
was
installment
of
Hesed
remained
extant,
and
the
third
that
was
installed
with
Gevura
was
swallowed
in
the
ground
and
its
place
became
unknown
due
to
the
forgetfulness
in
Neshiya,
and
the
third
on
which
there
was
the
installment
of
Tifferet,
where
there
is
the
fire
of
Hell,
was
burned.
That
Guy
is
in
the
middle
of
above
and
below,
since
Guy
is
Tifferet,
which
is
in
the
middle
of
ZAT
because
it
was
divided
at
the
Chazeh
[chest].
From
the
Chazeh
and
above,
they
are
Tevel,
Tziya,
and
Neshiya;
the
Chazeh
itself
is
Guy,
which
contains
all
of
Tifferet;
and
from
the
Chazeh
and
below
they
are
NHYM,
which
are
Arka,
Adamah,
and
Eretz.
In
Neshiya,
there
are
people
who
are
trimmed
and
small.
They
have
VAK,
and
their
legs,
which
are
NHY,
are
cut
off,
since
one
who
lacks
NHY
of
vessels
lacks
GAR
of
lights.
For
this
reason,
they
are
small;
they
have
no
noses
because
the
nose
is
the
correction
of
the
middle
line
that
decides
between
the
two
eyes,
right
and
left
of
illumination
of
Hochma.
Since
here
the
illumination
of
the
correction
of
the
middle
line
is
missing,
they
have
no
nose,
but
only
two
holes
through
which
the
wind
comes
out,
meaning
they
have
the
judgments
of
the
middle
line,
called
“two
holes
through
which
the
wind
comes
out.”
Everything
they
do,
they
immediately
forget.
Tziya
is
a
place
that
is
completely
dry,
where
the
light
of
Hesed,
called
“water,”
is
absent
in
that
Hesed.
This
is
why
it
is
called
“dry
land.”
However,
the
rest
of
the
lights
are
in
abundance
since
it
is
close
to
Tevel,
and
close
to
correction.
People
there
are
handsome
because
they
know
how
to
correct
even
the
flaw
of
the
dry
land.
Since
it
is
a
place
of
Tziya
and
dryness,
which
lacks
Hassadim,
when
they
know
of
a
place
where
there
is
springing
water,
they
enter
there
and
correct
everything
in
wholeness.
This
is
why
they
are
handsome
looking.
Sometimes,
because
of
the
need,
they
ascend
to
that
Tevel.
They
ascend
there
and
receive
all
the
Hassadim
that
they
lack.
They
have
more
faith
than
other
people
because
faith
governs
in
that
place
more
than
in
all
the
places
in
this
world.
There
are
good
sections
among
them
and
great
wealth
since
except
for
the
flaw
of
the
dry
land,
there
are
many
honorable
lights
there.
There
are
no
seven
species
except
from
Malchut
that
is
properly
sweetened
and
corrected.
From
all
of
them,
there
is
none
who
eats
bread
except
for
those
in
Tevel,
since
it
is
properly
sweetened
and
corrected,
since
Tevel
is
above
all
the
lands;
it
is
the
top
one,
Bina
of
Malchut.
All
those
names
of
the
lands
below
exist
in
them,
as
well,
when
they
are
incorporated
in
Tevel,
since
it
is
the
seventh,
and
therefore
contains
all
six
lands
below
it.