Daf 11a (דַּף י״א ע״א)

It is Reisha d'Ein [the Head of Ein] (הוּא רֵישָׁא דְּאֵין), including all the levels within it (כּוֹלֵל כָּל הַמַּדְרֵגוֹת אֵלָיו), in the secret of Beit Rosh [House of the Head] (בְּסוֹד בֵּית רֹאשׁ), which are the letters of Bereshit [In the Beginning] (שֶׁהוּא אוֹתִיּוֹת בְּרֵאשִׁית). Afterward the color of that Palace changed (לְבָתַר אִתְחַלַּף גָּוֶן הַהוּא הֵיכָלָא), and it was called “House” (וְאִתְקְרֵי בַּיִת), namely the Malkhut of Reisha d'Lo Ityada [The Unknowable Head] (הוּא מַלְכוּת דְּל״א), and the Supernal Point is called “Head” (וּנְקוּדָה עִלָּאָה אִתְקְרֵי רֹאשׁ), which is the revelation and union of Adam Kadma'ah [Primordial Adam] in this Malkhut (הוּא הִתְגַּלּוּת וְיִחוּד א״ק בְּמַלְכוּת הַזֹּאת), “this included within that” (כָּלִיל דָּא בְּדָא), in the secret of Bereshit [In the Beginning] (בְּרָזָא דְּבְרֵאשִׁית), that is to say (ר״ל), in the word Bereshit [In the Beginning] (בְּמִלַּת בְּרֵאשִׁית), two words are included (כָּלוּל שְׁתֵּי תֵּיבוֹת): Beit [House] (בַּיִת), and Rosh [Head] (רֹאשׁ), and this is his intention (וְהַיְנוּ כַּוָּנָתוֹ), “this included within that” (כָּלִיל דָּא בְּדָא), Beit Rosh [House of the Head] (בֵּית רֹאשׁ), in the word Bereshit [In the Beginning] (בְּמִלַּת בְּרֵאשִׁית), and this is sufficient (וְדַ״ל). “When everything was as one in one unity” (כַּד אִיהוּ כֹּלָּא כַּחֲדָא בִּכְלָלָא חֲדָא), before there was habitation in the House (עַד לָא הֲוָה יִשּׁוּבָא בְּבֵיתָא), and before the Moach was included in the seed of the Neshamot (וְלֹא הָיָה הַמּוֹחַ כָּלוּל בְּזֶרַע הַנְּשָׁמוֹת), which were sown from it into the Yesodot below (שֶׁנִּזְרְעוּ מִמֶּנּוּ בַּיְסוֹדוֹת שֶׁלְּמַטָּה), in the secret of the Neshamah that comes from the Name Havayah (בְּסוֹד הַנְּשָׁמָה הַבָּאָה מִשֵּׁם הוי״ה), and the Nefesh and Ruach that come from the Name Elohim (וְנֶפֶשׁ רוּחַ הַבָּאִים מִשֵּׁם אֱלֹהִים), here this Judgment finds rest (וְכָאן יֵשׁ לַדִּין הַזֶּה מְנוּחָה), and makes a covenant and peace with the Chesed (וְכוֹרֵת בְּרִית וְשָׁלוֹם עִם הַחֶסֶד), namely the Havayot (הֵם הַהֲוָיוֹ״ת), and makes for itself a House (וְעוֹשֶׂה לוֹ בַּיִת), namely the Battei Tefillin [houses of the tefillin] (הֵם בָּתֵּי הַתְּפִלִּין), which come down to Ze'ir Anpin from Above (שֶׁבָּאִים לְז״א מִלְמַעְלָה), together with the Tefillin within them (עִם הַתְּפִלִּין שֶׁבְּתוֹכָם), for before it made for itself a House (כִּי מִקֹּדֶם שֶׁעוֹשֶׂה לוֹ בַּיִת), the Judgment could not be revealed (לֹא הָיָה יָכוֹל הַדִּין לְהִתְגַּלּוֹת), because the Chesed did not permit it (כִּי לֹא הִנִּיחוֹ הַחֶסֶד), therefore it fled and went (וְלָכֵן בּוֹרֵחַ וְהוֹלֵךְ), until it found a house of rest (עַד שֶׁמּוֹצֵא בֵּית מְנוּחָה), and there it finds satisfaction and settled understanding (וְשָׁם מוֹצֵא נַחַת רוּחַ וְיִשּׁוּב הַדַּעַת), while the entire purpose of the Chesed is to pursue the Judgment (וְכָל מְגַמַּת הַחֶסֶד לִרְדֹּף אַחַר הַדִּין), to nullify it completely (לְבַטְּלוֹ מִכָּל וָכֹל), therefore the Hard Spark was driven away until this point (וְלָכֵן נִדְחָה הַבּוּצִינָא דְקַדְרִינוּתָא עַד כָּאן). And here it was sown for the Tikkun of habitation (וְכָאן נִזְרַע לְתִיקּוּנָא דְּיִשּׁוּבָא), for it is a dwelling and a house of rest (כִּי הוּא יִשּׁוּב וּבֵית מְנוּחָה), and a Tikkun to make peace (וְתִיקּוּן לַעֲשׂוֹת שָׁלוֹם), by joining it with the Chesed (לְחַבְּרוֹ עִם הַחֶסֶד). And this is the meaning of what it says, “And when it was sown for the Tikkun of habitation” (וְזֶהוּ אוֹמְרוֹ וְכֵיוָן דְּאִזְדְּרַע לְתִיקּוּנָא דְּיִשּׁוּבָא), its explanation being (פֵּירוּשׁוֹ), when the seed of Elohim and its revelation came (כֵּיוָן שֶׁבָּא הַזֶּרַע שֶׁל אֱלֹהִים וְהִתְגַּלּוּתוֹ), into this Moach [Brain] of Reisha d'Ein [the Head of Ein] (בַּמּוֹחַ הַזֶּה שֶׁל רֵישָׁא דְּאֵין), which is the Thought and the Partzuf of Chokhmah in Keter (הִיא הַמַּחֲשָׁבָה וּפַרְצוּף חָכְמָה שֶׁבַּכֶּתֶר), for the seed comes from the Moach [Brain] (כִּי הַזֶּרַע בָּא מֵהַמּוֹחַ), it gave measure to the twelve Havayot (נָתַן שִׁעוּר אֶל הַי״ב הֲוָיוֹ״ת), the root of the twelve tribes (שֹׁרֶשׁ י״ב שְׁבָטִים), and to this flow that is revealed below (וְאֶל הַשֶּׁפַע הַזֶּה הַמִּתְגַּלֶּה לְמַטָּה), so that it should not descend excessively (שֶׁלֹּא יֵרֵד יוֹתֵר מִדַּי), it gave measure (נָתַן שִׁעוּר), to the Palace of the Havayot (אֶל הֵיכַל הַהֲוָיוֹ״ת), the root of the twelve tribes (שֹׁרֶשׁ י״ב שְׁבָטִים), and to this flow that is revealed (וְאֶל הַשֶּׁפַע הַזֶּה הַמִּתְגַּלֶּה), that it should not extend without limit (אַל לֹא תַכְלִית), and this is certainly for the Tikkun of habitation (וְזֶהוּ וַדַּאי לְתִיקּוּנָא דְּיִשּׁוּבָא), of all the worlds (שֶׁל כָּל הָעוֹלָמוֹת כֻּלָּם), and also for the Tikkun and settlement (וְגַם לְתִיקּוּן וְיִשּׁוּב), of Elohim itself (שֶׁל אֱלֹהִים עַצְמוֹ), which found rest in this Head (שֶׁמָּצָא נַיְיחָא בָּרֹאשׁ הַזֶּה), in the secret of the Alef of Ein (בְּסוֹד הָאָלֶ״ף שֶׁל אֵין), divided into two (הַנֶּחְלָק לִשְׁנַיִם). Yet even here (וְאַף בְּכָאן), in this Head of Ein (בָּרֹאשׁ הַזֶּה שֶׁל אֵין), this Name Elohim is not revealed to a greater degree (אֵינוֹ מִתְגַּלֶּה בְּיוֹתֵר הַשֵּׁם אֱלֹהִים הַזֶּה), except in the secret of the division of the Alef (רַק בְּסוֹד הַחֲלֻקָּה שֶׁל הָאָלֶ״ף), which is divided into two Yod, Vavs (הַנֶּחְלֶקֶת לִשְׁנֵי י״ו י״ו).