Daf 12b (דַּף י״ב ע״ב)

And Reshit [Beginning] and Kodesh [Holiness] are one secret (וְרֵאשִׁית וְקֹדֶשׁ סוֹד אֶחָד), for one who understands (הוּא לַמֵּבִין), for both are in Chokhmah (כִּי שְׁנֵיהֶם בְּחָכְמָה), which is Reisha d'Ein [the Head of Ein] (שֶׁהוּא רֵישָׁא דְּאֵין), and from there comes the fruit of holiness (וּמִשָּׁם הוּא פְּרִי הַקֹּדֶשׁ), which is the secret of the holy seed that comes from the Moach (הוּא סוֹד זֶרַע קֹדֶשׁ הַבָּא מֵהַמּוֹחַ), swiftly (בִּמְהֵרָה), and in holiness (וּבִקְדֻשָּׁה), in the secret of, “Sanctify yourselves and be holy” (בְּסוֹד וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים) (Leviticus 20:7), and our Rabbis of blessed memory said (וְאָרְזוּ״ל), “One who sanctifies himself…” (הַמְקַדֵּשׁ עַצְמוֹ וְכוּ׳). Excluding the souls of the nations (לְאַפּוֹקֵי נַפְשׁוֹת הַגּוֹיִם), which come from the impure seed of Lavan the Aramean (הַבָּאָה מִזֶּרַע טָמֵא שֶׁל לָבָן הָאֲרַמִּי), who is the secret of Karet [Excision] (שֶׁהוּא סוֹד כָּרֵ״ת), the reverse of Keter (הִפּוּכוֹ שֶׁל כֶּתֶר), and in whom there is no Chokhmah (וְאֵין בּוֹ חָכְמָה), for it has already been said, “And I will destroy the wise men from Edom, and understanding from the mountain of Esav” (כִּי כְּבָר נֶאֱמַר וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו) (Obadiah 1:8).

And this is what is called (וְהוּא הַנִּקְרָא), in Sava, Parashat Mishpatim (בְּסָבָא פּ׳ מִשְׁפָּטִים), “the impure foreskin” (עָרְלָה מְסָאֲבָא), the secret of, “Three years shall it be uncircumcised” (סוֹד שָׁלֹשׁ שָׁנִים יִהְיוּ עֲרֵלִים) (Leviticus 19:23), which are the three Kelipot: “a storm wind, a great cloud, and a flaming fire” (שֶׁהֵם ג׳ קְלִיפּוֹת רוּחַ סְעָרָה עָנָן גָּדוֹל אֵשׁ מִתְלַקַּחַת) (Ezekiel 1:4). And in the fourth year (וּבַשָּׁנָה הָרְבִיעִית), “all its fruit shall be holy, for giving praise to Hashem” (קֹדֶשׁ הִלּוּלִים לַיהוָ״ה) (Leviticus 19:24), which is the secret of Mocha d'Egoza [the Brain of the Nut] (שֶׁהוּא סוֹד מוֹחָא דְּאֶגוֹזָא), “and before it became known” (וְעַד לָא אִתְיְדָעַת), its explanation being (פֵּירוּשׁ), impregnated with these Gevurot (מְעוּבֶּרֶת בַּגְּבוּרוֹת הַלָּלוּ), sweetened through the Havayot (מְמוּתָּקִים בַּהֲוָיוֹ״ת), which are called “the holy seed” (הַנִּקְרָאִים זֶרַע קֹדֶשׁ), concerning which our Rabbis of blessed memory said, “Yisrael arose in Thought” p1-11(אֲשֶׁר אָמְרוּ רַבּוֹתֵינוּ ז״ל יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה), its explanation being (פֵּירוּשׁ), in Reisha d'Ein [the Head of Ein] (בְּרֵישָׁא דְּאֵין), which is the Partzuf of Chokhmah (הִיא פַּרְצוּף חָכְמָה), and is called Thought (וְהַנִּקְרֵאת מַחֲשָׁבָה), and there is their root (וְשָׁם שָׁרְשָׁם).

And since the holy seed was not impregnated (וְכֵיוָן שֶׁלֹּא הַזֶּרַע הַקֹּדֶשׁ מְעוּבָּר), within this House of Reisha d'Ein [the Head of Ein] (בַּבַּיִת הַזֶּה שֶׁל רֵישָׁא דְּאֵין), from the seed of the seventy souls of the house of Yaakov p1-12(מִן הַזֶּרַע שֶׁל שִׁבְעִים נֶפֶשׁ לְבֵית יַעֲקֹב), which came up to it from below through Imma (אֲשֶׁר בָּאוּ מִלְּמַטָּה אֵלָיו עַל יְדֵי אִמָּא), from the Inner Light of the four broken vessels (מֵאוֹר פְּנִימִי שֶׁל ד׳ כֵּלִים הַנִּשְׁבָּרִים), and there is included the Yechidah of every individual from the holy people (וְשָׁם כְּלוּלָה יְחִידָה שֶׁל כָּל אָדָם מֵעַם קֹדֶשׁ), for everything is included in the name Yaakov (כִּי הַכֹּל נִכְלָל בְּשֵׁם יַעֲקֹב). And as long as the holy seed had not been rectified (וְכָל זְמַן שֶׁלֹּא הָיָה מְתֻקָּן הַזֶּרַע קֹדֶשׁ), in this House of Reisha d'Ein [the Head of Ein] (בַּבַּיִת הַזֶּה שֶׁל רֵישָׁא דְּאֵין), “the simplicity of habitation did not spread forth” (לָא אִתְפַּשַּׁט פְּשִׁיטוּ דְּיִשּׁוּבָא), its explanation being (פֵּירוּשׁ), the Thirty-two Paths of Chokhmah, which are called the thirty-two Elohim (לֹא אִתְפַּשַּׁט וְאִתְפַּתַּח וְנֶחְלַק לַחֲלָקִים הַל״ב נְתִיבוֹת חָכְמָה הַנִּקְרָאִים ל״ב אֱלֹהִים), did not spread forth, expand, and divide into parts (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה), as we explained above (שֶׁבַּבַּיִת הַזֶּה הָיְתָה פְּשִׁיטוּ דְּיִשּׁוּבָא שֶׁל תִּיקּוּן הַגְּבוּרוֹת), of the Tikkun of the Gevurot (הַנִּקְרָא זֶרַע קֹדֶשׁ), called the holy seed (שֶׁבָּאוּ גַּם כֵּן מִלְמַעְלָה מִן אוֹר פְּנִימִי דְּמָאנִין תְּבִירִין), which likewise came from above, from the Inner Light of the Broken Vessels (וְלֹא יָצָא עֲדַיִן מִפְּשִׁיטוּתֵיהּ שֶׁל הַיִּשּׁוּב וְהַמְּנוּחָה שֶׁמָּצָא בִּבְנִיַּת הַבַּיִת הַזֶּה בְּרֵישָׁא דְּאֵין), and it had not yet emerged from the simplicity of the habitation and rest that it found in the building of this House in Reisha d'Ein [the Head of Ein] (דְּהַיְנוּ אוֹמְרוֹ קֹדֶם שֶׁבָּא אֶל רֵישָׁא דְּאֵין), namely, the statement (לָא אִתְקְרֵי אֱלֹהִים), “before it came to Reisha d'Ein [the Head of Ein], it was certainly not called Elohim” (בּוַדַּאי אֵין רָאוּי שָׁם לְהִקָּרֵא בְּשֵׁם אֱלֹהִים), to be divided into two parts and the Paths (לְהֵחָלֵק לִשְׁנֵי חֲלָקִים וְהַנְּתִיבוֹת), for even in this House it does not possess the expansion that it has below (כִּי אֲפִלּוּ בַּבַּיִת הַזֶּה אֵין לוֹ הַהִתְפַּתְּחוּת כְּמוֹ שֶׁיֵּשׁ לוֹ לְמַטָּה), but only in the unity of Bereshit (אֶלָּא בִּכְלָלָא בְּרֵאשִׁית). Its explanation is (פֵּירוּשׁ), before it had the name Elohim (קוֹדֶם שֶׁהָיָה לוֹ שֵׁם אֱלֹהִים), it had no other name (שֵׁם אַחֵר אֶלָּא), except Bereshit in one unity (בְּרֵאשִׁית בִּכְלָלָא חֲדָא).