Daf 11b (דַּף י״א ע״ב)

In the secret of the numerical value of the thirty-two teeth p1-9(בְּסוֹד חֶשְׁבּוֹן ל״ב שִׁנַּיִם), which come through “Shenayim [two]” (הַבָּאִים מִכֹּחַ שְׁנַיִם), from the expression “Shinayim [teeth]” (לְשׁוֹן שִׁנַּיִם), and also in the Jewish person (וְגַם בְּאָדָם הַיִּשְׂרְאֵלִי), there are sixteen teeth above (הֵם י״ו שִׁנַּיִם לְמַעְלָה), and sixteen beneath them (וְי״ו תַּחְתֵּיהֶם), as is known (כַּיָּדוּעַ). But when they come into Abba (אֲבָל כְּשֶׁבָּאִין בְּאַבָּא), they are divided (הֵם נֶחְלָקִים), each one actually (כָּל אֶחָד בְּפֹעַל), and they emerge and perform their function (וְיוֹצְאִים וּפוֹעֲלִים פְּעֻלָּתָם), each one individually (כָּל אֶחָד בִּפְנֵי עַצְמוֹ). But here (אֲבָל כָּאן), in Reisha d'Ein [the Head of Ein] (בְּרֵישָׁא דְּאֵין), they are joined together as two Yod, Vavs (הֵם מְחֻבָּרִים י״ו י״ו), in the secret of the Alef of Ein (בְּסוֹד הָאָלֶ״ף שֶׁל אֵין), which unites them in their two halves (הַמְיַחֲדָם בִּשְׁנֵי חֶלְקֵיהֶם). Therefore the Zohar says (לָזֶה אָמַר הַזֹּהַר), “Then it is called the hidden and concealed Elohim” (בְּדֵין אִתְקְרֵי אֱלֹהִים טָמִירָא סְתִימָא).

Its explanation is (פֵּירוּשׁ), in Reisha d'Ein [the Head of Ein] (בְּרֵישָׁא דְּאֵין), it receives the Name Elohim (בָּא לוֹ הַשֵּׁם שֶׁל אֱלֹהִים), from the Alef of Ein (מֵהָאָלֶ״ף שֶׁל אֵין), which itself is the thirty-two Elohim (אֲשֶׁר הִיא עַצְמָהּ ל״ב אֱלֹהִים), and it itself is the Alef of Elohim (וְהִיא עַצְמָהּ הָאָלֶ״ף שֶׁל אֱלֹהִים), which was revealed from the Hard Spark (אֲשֶׁר נִתְגַּלָּה מִן הַבּוּצִינָא דְקַדְרִינוּתָא), excluding what is above Reisha d'Ein [the Head of Ein] (לְאַפּוֹקֵי לְמַעְלָה מֵרֵישָׁא דְּאֵין), where it is included within the point of MNTZPKH (נִכְלָל בִּנְקוּדַת מנצפ״ך), which are likewise the five letters MNTZPKH (שֶׁהֵם גַּם כֵּן ה׳ אוֹתִיּוֹת מנצפ״ך), in the Chokhmah of Adam Kadmon (בְּחָכְמַת אָדָם קַדְמוֹן), concealing itself (הַמִּסְתַּתֵּר עַצְמוֹ), in the secret of the writing (בְּסוֹד הַכְּתִיבָה), and the seed that comes from the Moach [Brain] through the Yesod (וְהַזֶּרַע הַבָּאָה מֵהַמּוֹחַ דֶּרֶךְ הַיְסוֹד), and gives the seed to the Chokhmah of Reisha d'Ein [the Head of Ein] (וְנוֹתֵן הַזֶּרַע לְחָכְמַת רֵישָׁא דְּאֵין), and there it is called the hidden and concealed Elohim (וְשָׁם נִקְרָא אֱלֹהִים סְתִימָא וְטָמִירָא), and all the more so above Reisha d'Ein [the Head of Ein] (וּמִכָּל שֶׁכֵּן לְמַעְלָה מֵרֵישָׁא דְּאֵין), and this is sufficient (וְדַי בָּזֶה). And this is what the Zohar says (וְזֶהוּ שֶׁאוֹמֵר הַזּוֹהַר), “the hidden and concealed Zohar” (זֹהַר סְתִים וְגָנִיז), its explanation being (פֵּירוּשׁ), the radiance and shining of this Yod (זֹהַר וְהִתְנוֹצְצוּת הַיּוֹ״ד אֲשֶׁר הִיא), which is the Hard Spark (בּוּצִינָא דְקַדְרִינוּתָא), is hidden and concealed in the Yesod of Adam Kadmon (סְתִים וְגָנִיז בִּיסוֹד א״ק), for it does not yet have a House, peace, and rest with the Chesed (כִּי אֵין לוֹ עֲדַיִן בַּיִת וְשָׁלוֹם וּמְנוּחָה עִם הַחֶסֶד), until after Elohim is completed in the Alef of Ein (עַד אַחַר שֶׁיִּגָּמֵר אֱלֹהִים בָּאָלֶ״ף שֶׁל אֵין). “When it was built within it to bring forth” (כַּד בִּנְיָן בְּגוֹיֵהּ לְאוֹלָדָא), for from it come forth all generations and all emanations (כִּי מִמֶּנּוּ יוֹצְאִים כָּל הַתּוֹלָדוֹת וְכָל הַהַשְׁפָּעוֹת), for it is the Moach [Brain] of Chokhmah (כִּי הוּא מוֹחַ חָכְמָה), from which the seed emerges (אֲשֶׁר מִשָּׁם יוֹצֵא הַזֶּרַע), and it is the flow (וְהוּא הַשֶּׁפַע), from which come the Neshamot of human beings (שֶׁמִּשָּׁם בָּאִים נִשְׁמוֹת בְּנֵי אָדָם), and the Neshamah of the angels (וְנִשְׁמַת מַלְאָכִים), in the secret of Yechidah (בְּסוֹד יְחִידָה), and its five Partzufim (וְה׳ פַּרְצוּפִין שֶׁלָּהּ), for it is included within them all (שֶׁהִיא כְּלוּלָה מִכֻּלָּם), and afterward they attain Chayah from Abba (וְאַחַר כָּךְ מַשִּׂיגִים חַיָּה מֵאַבָּא), and Neshamah from Imma (וּנְשָׁמָה מֵאִמָּא), and Ruach from Ze'ir Anpin (וְרוּחַ מִזְּעֵיר אַנְפִּין), and the fifth, Nefesh, from the Nukvah of Ze'ir Anpin (וְנֶפֶשׁ חֲמִישִׁית לָהּ מִנּוּקְבֵיהּ דִּזְעֵיר אַנְפִּין). Therefore the Zohar says concerning the Hard Spark (וְלָכֵן אָמַר הַזּוֹהַר עַל הַבּוּצִינָא דְקַדְרִינוּתָא), that it oversees all its divisions and particulars (וּמַשְׁגִּיחַ לְכָל חֲלָקָיו וּפְרָטָיו), enlightening and illuminating those below (שֶׁמַּשְׂכִּיל וּמֵאִיר לַתַּחְתּוֹנִים), therefore they are called “the enlightened ones” (לָכֵן נִקְרָאִים מַשְׂכִּילִים). For this Hard Spark (כִּי הַבּוּצִינָא הַזֹּאת), takes the flow (הִיא לוֹקַחַת שֶׁפַע), of the intellect of Chokhmah (הַשֵּׂכֶל שֶׁל הַחָכְמָה), and diminishes it into portions (וּמַקְטִין אוֹתוֹ לַחֲלָקִים), according to the spark of intellect of those below (לְפִי נִיצוֹץ הַשֵּׂכֶל שֶׁל הַתַּחְתּוֹנִים), so that they may be able to receive it (שֶׁיּוּכְלוּ לְקַבְּלוֹ), and no more than is proper (וְלֹא יוֹתֵר מִכְּדֵי).