Daf 12a (דַּף י״ב ע״א)
For the intellect cannot bear it (שֶׁהַשֵּׂכֶל אֵינוֹ יָכוֹל לִסְבֹּל אוֹתוֹ), and the Zohar of this Yod (וְזֹהַר שֶׁל הַיּוֹ״ד הַזֹּאת), was hidden and concealed from primordial times (סְתִים וְגָנִיז מִקַּדְמַת דְּנָא), before it came to Reisha d'Ein [the Head of Ein] (קוֹדֶם בּוֹאוֹ אֶל רֵישָׁא דְּאֵין), and after it came to this Head (וְאַחֲרֵי בּוֹאוֹ לָרֹאשׁ הַזֶּה), it built for itself the structure of the House (הוּא בּוֹנֶה לוֹ בִּנְיָן שֶׁל הַבַּיִת), within it to bring forth (בְּגוֹיֵהּ לְאוֹלָדָא), in the secret that Bereshit [In the Beginning] consists of the letters Beit Rosh [House of the Head] (בְּסוֹד בְּרֵאשִׁית הוּא אוֹתִיּוֹת בֵּית רֹאשׁ), for from it Yechidah comes to man (כִּי מִמֶּנּוּ יְחִידָה בָּאָה לָאָדָם), which is the head of the Neshamah in its five parts (שֶׁהוּא הָרֹאשׁ שֶׁל הַנְּשָׁמָה בַּה׳ חֲלָקֶיהָ), as is known (כַּיָּדוּעַ), and therefore it is called “House” (וְלָכֵן נִקְרָא בַּיִת), because from it comes the Head (שֶׁמִּמֶּנּוּ בָּא הָרֹאשׁ). “And the House stands in the simplicity of the Tikkun, which is the holy seed” (וּבֵיתָא קָיְימָא בִּפְשִׁיטוּ דְּתִיקּוּנָא דְּאִינוּן זֶרַע קֹדֶשׁ), meaning (כְּלוֹמַר), the House of Elohim (הַבַּיִת שֶׁל אֱלֹהִים), alluded to by the word Rosh [Head] (הַמְרֻמָּז בְּמִלַּת רֹאשׁ), stands in its simple state (קָיְימָא בִּפְשׁוּטוֹ), and afterward has expansion (וְיֵשׁ לוֹ הִתְפַּשְּׁטוּת אַחַר כָּךְ), but as long as it is in Reisha d'Ein [the Head of Ein] (אֲבָל כָּל זְמַן שֶׁהוּא בְּרֵישָׁא דְּאֵין), it does not multiply beyond its divisions (אֵינוֹ מִתְרַבֶּה יוֹתֵר עַל חֲלָקָיו), except in the secret of the numerical value of the two Yod, Vavs of the Alef (כִּי אִם בְּסוֹד חֶשְׁבּוֹן שְׁנֵי י״ו שֶׁל הָאָלֶ״ף הָיוּ), but when it descends to Abba (אֲבָל כְּשֶׁיּוֹרֵד לְאַבָּא), it is divided into parts (נֶחְלָק לַחֲלָקִים), which are actually thirty-two parts (שֶׁהֵם מַמָּשׁ ל״ב חֲלָקִים), and afterward they spread into Imma (וְאַחַר כָּךְ מִתְפַּשְּׁטִים אֶל אִמָּא), in the secret of the Fifty Gates of Binah (בְּסוֹד חֲמִשִּׁים שַׁעֲרֵי בִינָה), namely Chai and thirty-two (דְּהַיְנוּ חַ״י וְל״ב), and afterward into Ze'ir Anpin (וְאַחַר כָּךְ אֶל זְעֵיר), where it expands into the secret of the three hundred and twenty Judgments (מִתְפַּתֵּחַ בְּסוֹד ש״ךְ דִּינִים), for ten times thirty-two is three hundred and twenty (כִּי עֶשֶׂר פְּעָמִים ל״ב הֵם ש״ךְ), and in his Nukvah are three hundred and twenty-five Judgments (וּבְנוּקְבֵיהּ שכ״ה דִּינִים), and in Beri'ah, Yetzirah, and Asiyah (וּבִבְרִיאָה יְצִירָה עֲשִׂיָּה), one thousand thousands of masters of wailing p1-10(אֶלֶף אַלְפִין מָארֵי דִילָלָה), one thousand thousands of masters of weeping (אֶלֶף אַלְפִין מָארֵי דִיבָבָא), this is not the place for its explanation (אֵין כָּאן מְקוֹם בֵּיאוּרוֹ), and its explanation will come in the Holy Idra (וְיָבוֹא בֵּיאוּרוֹ בְּהָאִידְרָא קַדִּישָׁא). Therefore it says (וְלָכֵן אָמַר), “The House stands in the simplicity of the Tikkun” (בֵּיתָא קָיְימָא בִּפְשִׁיטוּ דְּתִיקּוּנָא), and it is not revealed or expanded further (וְלֹא מִתְגַּלֶּה וּמִתְפַּתֵּחַ יוֹתֵר), except in the secret of the two Yod, Vavs of the Alef (אֶלָּא בְּסוֹד שְׁנֵי י״ו שֶׁל הָאָלֶ״ף), divided into two (הַנֶּחְלָק לִשְׁנַיִם), until the Idra Rabba says (עַד שֶׁאוֹמֶר הָאִידְרָא רַבָּא), “When they are in Abba, they do not expand” (כַּד אִינוּן בְּאַבָּא לָא מִתְפַּתְּחִין), its explanation being (פֵּירוּשׁ), although in Abba their divisions are greater (אַף עַל פִּי שֶׁבְּאַבָּא מִתְחַלְּקִים חֲלָקָיו יוֹתֵר), than the division in Reisha d'Ein [the Head of Ein] through its Alef (מִן הַחִלּוּק שֶׁל רֵישָׁא דְּאֵין בְּהָאָלֶ״ף שֶׁלּוֹ), nevertheless (עַל כָּל זֹאת), they do not ascend and expand further (אֵינָם עוֹלִים וּמִתְפַּשְּׁטִים יוֹתֵר), as in Imma with the Fifty Gates of Binah (כְּמוֹ בְּאִמָּא חֲמִשִּׁים שַׁעֲרֵי בִינָה), and the three hundred and twenty Judgments of Ze'ir Anpin (וְש״ךְ דִּינִים דִּזְעֵיר), and from there comes the holy seed (וּמִשָּׁם בָּא זֶרַע קֹדֶשׁ), which is said everywhere concerning Chokhmah whenever it is called “holy” (שֶׁהוּא נֶאֱמַר עַל חָכְמָה בְּכָל מָקוֹם שֶׁנִּקְרֵאת קֹדֶשׁ), in the secret of “Sanctify yourselves and be holy” (בְּסוֹד וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים) (Leviticus 20:7), concerning which our Rabbis of blessed memory said (שֶׁאָמְרוּ רַבּוֹתֵינוּ ז״ל), “One who sanctifies himself at the time of marital relations will have worthy children” (הַמְקַדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ הֲוָוֵין לֵיהּ בָּנִים הֲגוּנִים) (Shevuot 18b/Niddah 70a). Its explanation is (פֵּירוּשׁ), that holiness is in the Thought, which is Chokhmah (שֶׁהַקְּדֻשָּׁה הִיא בַּמַּחֲשָׁבָה שֶׁהִיא חָכְמָה), and concerning this it is said, “Yisrael is holy unto Hashem, the first of His produce” (וְעַל זֶה נֶאֱמַר קֹדֶשׁ יִשְׂרָאֵל לַי״י רֵאשִׁית תְּבוּאָתֹה) (Jeremiah 2:3).
Notes
See Emek HaMelekh, Part III, Gate Sixteen, Chapter Forty-One (רְאוּ עֵמֶק הַמֶּלֶךְ, ב׳, שַׁעַר ט״ז, פֶּרֶק מ״א): “And let us return to our subject, to the discourse of the Idra with which we began (וְנַחֲזוֹר לְעִנְיָנֵינוּ לְהַמַּאֲמָר שֶׁל הָאִדְרָא שֶׁהִתְחַלְנוּ), and this is its wording (וְזֶה לְשׁוֹנוֹ): ‘We have learned: upon every point are united one thousand thousands of Masters of Weeping and Wailing (תָּאנָא בְּכָל קוֹצָא וְקוֹצָא מִתְאַחֲדִין אֶלֶף אַלְפִין מָארֵי דִיבָבָא וִילָלָה), who depend upon every point (דְּתַלְיָין בְּכָל קוֹצָא וְקוֹצָא), from those mighty ones (מֵאִינוּן תַּקִּיפִין), and from those smooth ones (וּמֵאִינוּן שַׁעִיעִין), the masters of the Balance (מָארֵיהוֹן דְּמַתְקְלָא), therefore there is a right and there is a left’ (בְּגִין כָּךְ אִית יְמִינָא וְאִית שְׂמָאלָא). To understand this expression (וּלְהָבִין הַאי לִישָּׁנָא), ‘upon every point are united the Masters of Wailing and the Masters of Weeping’ (בְּכָל קוֹצָא וְקוֹצָא מִתְאַחֲדִין מָארֵי דִילָלָה וּמָארֵי דִיבָבָא), I shall first present a brief introduction (נַקְדִּים לְךָ הַקְדָּמָה קְטַנָּה). And it is this (וְהִיא זֹאת): that within these three worlds, namely Beri'ah, Yetzirah, and Asiyah (שֶׁיֵּשׁ בִּשְׁלֹשׁ עוֹלָמוֹת אֵלֶּה, דְּהַיְנוּ בִּבְרִיאָה, יְצִירָה, עֲשִׂיָּה), there are Masters of Judgments (מָארֵי דִינִין), who emerged from the World of Tohu (שֶׁיָּצְאוּ מֵעוֹלָם הַתֹּהוּ), and are called the Masters of Weeping and the Masters of Wailing (וְנִקְרָאִים מָארֵי דִיבָבָא וּמָארֵי דִילָלָה), for Judgment is entirely sorrow and sighing, may the Merciful One save us (שֶׁהַדִּין כֻּלּוֹ יָגוֹן וַאֲנָחָה רַחֲמָנָא לִצְלַן). And they were sweetened through it (וְנִתְבַּסְּמוּ עַל יָדוֹ), in the secret of the Name Elohim in its squared form, filled with Yods (בְּסוֹד שֵׁם אֱלֹהִים בְּרִבּוּעוֹ בְּמִלּוּי יוּדִי״ן), whose numerical value is one thousand (עוֹלֶה אֶלֶף), thus (כָּזֶה): Alef (אָלֶ״ף), Alef-Lamed (אָלֶ״ף לָמֶ״ד), Alef-Lamed-Heh (אָלֶ״ף לָמֶ״ד הֵ״י), Alef-Lamed-Heh-Yod (אָלֶ״ף לָמֶ״ד הֵ״י יוֹ״ד), Alef-Lamed-Heh-Yod-Mem (אָלֶ״ף לָמֶ״ד הֵ״י יוֹ״ד מֵ״ם), which equals one thousand (עוֹלֶה אֶלֶף), whose root ascends in Mercy (שֶׁשָּׁרְשׁוֹ עוֹלֶה בְּרַחֲמִים), as it is said, ‘And with great mercies I will gather you’ (שֶׁנֶּאֱמַר וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Isaiah 54:7), therefore, ‘one thousand thousands of Masters of Weeping and Wailing’ (וְלָכֵן אֶלֶף אַלְפִין מָארֵי דִיבָבָא דִּילָלָה).”