Daf 10a (דַּף י׳ ע״א)

That is to say (ר״ל), in Reisha d'Ein [the Head of Ein] (בְּרֵישָׁא דְּאֵין), it is written “Bara [He created]” (כְּתִיב בָּרָא), which is the revelation and condensation (עֲבִיּוּת) of the Light of Thought (שֶׁהוּא גִּלּוּי וַעֲבִיּוּת הָאוֹר שֶׁל הַמַּחֲשָׁבָה), in the Name Elohim (בְּשֵׁם אֱלֹהִים), which is called “Bara [He created]” (הַנִּקְרָא בָּרָא), and it is the beginning of Judgment (וְהוּא הַתְחָלַת הַדִּין), even though here it does not use the expression “And He said” (אַף עַל פִּי שֶׁאֵינוֹ אוֹמֵר כָּאן לְשׁוֹן וַיֹּאמֶר), but rather “Bereshit [In the Beginning]” (אֶלָּא בְּרֵאשִׁית), nevertheless (וְאַף עַל פִּי כֵן), it uses the expression “Bara [He created]” (אוֹמֵר לְשׁוֹן בָּרָא). There is no difficulty in that it is written (לֵית תְּוָהָא דִּכְתִיב), “And Elohim created the Adam in His image” (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Genesis 1:27), for it is the Partzuf of Imma (שֶׁהוּא פַּרְצוּף אִמָּא), which is called Elohim (הַנִּקְרֵאת אֱלֹהִים), and she created the Adam, namely Ze'ir Anpin (וְהִיא בָּרְאָה אֶת הָאָדָם שֶׁהוּא זְעֵיר אַנְפִּין), through the vessel of Abba (עַל יְדֵי כְּלִי אַבָּא), which also operates (שֶׁהוּא גַּם כֵּן פּוֹעֵל), through the thirty-two Elohim within it (בְּהַל״ב אֱלֹהִים שֶׁבְּתוֹכוֹ), which are divided more perfectly into all thirty-two parts (מִתְחַלְּקִים יוֹתֵר יָפֶה לְכָל הַל״ב חֲלָקִים), unlike Reisha d'Ein [the Head of Ein] (לֹא כְּמוֹ בְּרֵישָׁא דְּאֵין), where they are divided into two Yod, Vavs (שֶׁמִּתְחַלְּקִים לִשְׁנֵי י״ו), and in numerical calculation they are thirty-two (וּבְסוֹד חֶשְׁבּוֹן הֵם ל״ב). “This Zohar is the Beginning of everything” (זֹהַר דָּא בְּרֵאשִׁית קַדְמָאָה דְּכֹלָּא), its explanation being (פֵּירוּשׁ), the radiance from this Beginning (הַזֹּהַר מֵהַאי רֵאשִׁית), namely the radiance in Reisha d'Ein [the Head of Ein] (הִיא הַהִתְנוֹצְצוּת שֶׁבְּרֵישָׁא דְּאֵין), shines and sparkles (מֵאִיר וּמִתְנוֹצֵץ), in Abba (בְּאַבָּא), which possesses the Thirty-two Paths of Chokhmah (אֲשֶׁר לוֹ ל״ב נְתִיבוֹת חָכְמָה), and because they are “companions who never separate” (וּלְהִיּוֹת שֶׁהֵם אִינוּן רֵעִין דְּלָא מִתְפָּרְשִׁין לְעָלְמִין), they receive illumination from this Beginning (הֵם מְקַבְּלִים הֶאָרָה מֵהָרֵאשִׁית הַזֶּה), which is the first revelation of Judgment of them all (שֶׁהוּא גִּלּוּי הַדִּין הָרִאשׁוֹן שֶׁל כֻּלָּם). “Ehyeh is the Holy Name, engraved in its side” (אֶהְיֶה שְׁמָא קַדִּישָׁא גָּלִיף בְּסִטְרוֹ), that is to say (ר״ל), the Name Elohim also has three fillings (וְגַם שֵׁם אֱלֹהִים יֵשׁ לוֹ ג׳ מִלּוּאֵי), with Hehs, Yods, and Alefs (הֶהִי״ן יוּדִי״ן וְאַלְפִי״ן), and their secret is that Ehyeh alludes to the details of the fillings (וְסוֹדָם אֶהְיֶה מְרַמֵּז עַל פְּרָטֵי הַמִּלּוּאִים), or (אוֹ וְכוּ׳), it is the Name Ehyeh (הוּא הַשֵּׁם אֶהְיֶה), when you fill it (כְּשֶׁתְּמַלֵּא אוֹתוֹ), with Hehs, Yods, and Alefs (בְּהֶהִי״ן יוּדִי״ן וְאַלְפִי״ן), which are KSA [161], KNA [151], and KMG [143] (שֶׁהֵם קס״א קנ״א קמ״ג). It contains five Yods (יֵשׁ בּוֹ ה׳ יוּדִי״ן), corresponding to the Fifty Gates of Binah in Imma (כְּמִנְיַן חֲמִשִּׁים שַׁעֲרֵי בִינָה שֶׁבְּאִמָּא), and the Yods are the drops of Chesed (וְהַיּוּדִי״ן הֵם טִפַּת הַחֶסֶד), which came (הֵם בָּאוּ), from the Name Ayin-Bet (מִשֵּׁם ע״ב), whose numerical value is Chesed (שֶׁהוּא כְּמִנְיַן חֶסֶ״ד), and all of its Hehs are filled with Yods (וְהַהֵי״ן שֶׁלּוֹ כֻּלָּם בְּיוּדִי״ן), and consequently the Judgments of the thirty-two Elohim are sweetened (וּמִמֵּילָא מְמוּתָּקִים הַדִּינִים שֶׁל הַל״ב אֱלֹהִים), when they come to the Yesod of Imma (כְּשֶׁבָּאִים אֶל יְסוֹד אִמָּא), which is included (הַכּוֹלֵל), within the vessel of the Yesod of Abba (בְּתוֹךְ כְּלִי יְסוֹד אַבָּא), which are called Chai [Life] (הַנִּקְרָאִים חַ״י), and Chai [Life/18] together with thirty-two equals fifty (וְחַ״י וְל״ב עוֹלִים חֲמִשִּׁים). And this was the secret (וְזֶה הָיָה סוֹדוֹ), of Rav Hamnuna Sava and his son (שֶׁל רַב הַמְנוּנָא סָבָא וּבְנוֹ), who were from the soul of Benayahu ben Yehoyada (שֶׁהָיוּ מִנִּשְׁמַת בְּנָיָהוּ בֶן יְהוֹיָדָע), who is called Chai [Life] (שֶׁנִּקְרָא חַ״י), as it is said, “And Benayahu ben Yehoyada, the son of a living man, abundant in deeds” (שֶׁנֶּאֱמַר וּבְנָיָהוּ בֶן יְהוֹיָדָע בֶּן אִישׁ חַי רַב פְּעָלִים) (II Samuel 23:20), for he would act to sweeten the Gevurot (שֶׁהָיָה פּוֹעֵל לְהַמְתִּיק הַגְּבוּרוֹת), alluded to by the word “Rav [Great]” (הַנִּרְמָזִים בְּמִלַּת רַב), whose numerical value is Elohim in its squared form (הָעוֹלֶה בַּחֶשְׁבּוֹן כְּמִנְיַן אֱלֹהִים בְּרִבּוּעוֹ), together with the word and the kolel (עִם הַמִּלָּה וְהַכּוֹלֵל), and “Pe'alim [Deeds]” consists of the letters of “Pe'al Yam [He acted upon the Sea]” (וּפְעָלִים הוּא אוֹתִיּוֹת פְּעַל יָ״ם), which equal the Fifty Gates of Binah (הֵם עוֹלִים חֲמִשִּׁים שַׁעֲרֵי בִינָה), and he acted in this Yesod called Chai [Living] (וְהוּא פָּעַל בִּיסוֹד הַזֶּה הַנִּקְרָא חַ״י), to sweeten the Rav (לְהַמְתִּיק הָרַ״ב), whose value is Elohim (הָעוֹלֶה אֱלֹהִים), through the secret of the five Yods (בְּסוֹד הַיּוּדִי״ן הַחֲמִשָּׁה), which we said equal Yam [Sea] (שֶׁאָמַרְנוּ שֶׁעוֹלִים יָ״ם), and because the Gates come from the Yods (וּלְהִיּוֹת שֶׁבָּאִים הַשְּׁעָרִים מֵהַיּוּדִי״ן), therefore they are called “Gates” (לָכֵן יִקָּרְאוּ שַׁעַר), for if you reverse the letters of “Sha'ar [Gate]” (כִּי הָפוֹךְ שַׁעַר). and you find “Eser [Ten]” (וְתִמְצָא עֶשֶׂר), and this is the Fifty Gates of Binah (וְהַיְנוּ חֲמִשִּׁים שַׁעֲרֵי בִינָה), and he gathered (וְהוּא קִבֵּץ), that sweetening (אוֹתוֹ הַמִּיתּוּק), from Mekabtze'el [Gatherer of God] (מִקַּבְצְאֵ״ל), which is the Head of Reisha d'Ein [the Head of Ein] (שֶׁהוּא הָרֹאשׁ שֶׁל רֵישָׁא דְּאֵין), in which there is only one Eye (שֶׁאֵין בּוֹ אֶלָּא עַיִן אֶחָת).