Daf 14a (דַּף י״ד ע״א)
And this is the Point (וְזֹאת הִיא הַנְּקוּדָה), alluding to it (הָרוֹמֵז עָלָיו), which is the Chirik (שֶׁהִיא הַחִירִק), and this is the meaning of what it says, “And they were included, this within that” (וְזֶהוּ אָמְרוֹ וְאִתְכְּלִילוּ דָּא בְּדָא), its explanation being (פֵּירוּשׁ), you already know (כְּבָר יָדַעְתָּ), that through the illuminations of the Unity and the enfolding of Arich (שֶׁעַל יְדֵי הֶאָרוֹת הַיִּחוּד וְהַקִּפּוּל שֶׁל אֲרִיךְ), and the placing of His two hands upon Abba and Imma (וְהַנָּחַת ב׳ יָדָיו בְּאַבָּא וְאִמָּא), Ze'ir Anpin is formed (נַעֲשֶׂה זְעֵיר אַנְפִּין), which is called “Kol [Voice]” (הַנִּקְרָא קוֹ״ל), whose numerical value is Elohim together with the Fifty Gates of Binah (שֶׁהוּא בְּגִימַטְרִיָּא אֱלֹהִים עִם חֲמִשִּׁים שַׁעֲרֵי בִינָה), which are the Chai and the thirty-two mentioned above (שֶׁהֵם הַחַ״י וְל״ב הַנִּזְכָּרִים), which is the House for the five Havayot (שֶׁהוּא בַּיִת לְה׳ הֲוָיוֹ״ת), whose numerical value is one hundred and thirty (שֶׁעוֹלִים ק״ל), coming to Ze'ir Anpin (הַבָּאִים לִזְעֵיר אַנְפִּין), which is called Vav (הַנִּקְרָא ו׳), whose beginning was only six Sefirot (שֶׁתְּחִלָּתוֹ לֹא הָיָה אֶלָּא שֵׁשׁ סְפִירוֹת), and also the Achorayim of M"H is one hundred and thirty (וְגַם אֲחוֹרַיִים דְּמ״ה הוּא ק״ל), and together with the Vav of Ze'ir Anpin itself (עִם ו׳ שֶׁל ז״א עַצְמוֹ), it is called Kol [Voice] (נִקְרָא קוֹל). And afterward this illumination comes to his Nukvah (וְאַחַר כָּךְ בָּאָה זֹאת הַהֶאָרָה אֶל נוּקְבֵיהּ), and this is what they said (וְזֶהוּ שֶׁאָמְרוּ), “The understanding of women is light” (דַּעְתָּן שֶׁל נָשִׁים קַלָּה).
Its explanation is (פֵּירוּשׁ), one hundred and thirty are the Havayot of the Gevurot (ק״ל הֵם הֲוָיוֹת גְּבוּרוֹת), and they are the five Havayot (וְהֵם ה׳ הֲוָיוֹת), and this is three hundred and thirty-five (וְזֶהוּ קל״ה), which comes only from the Gevurot (שֶׁאֵינוֹ אֶלָּא מִן הַגְּבוּרוֹת), and this is the secret of the Kol [Voice] of Ze'ir Anpin (וְזֶהוּ סוֹד קוֹל שֶׁל זְעֵיר אַנְפִּין), whose source is from the Thought of Atika Kadisha, Abba, and Imma (שֶׁמְּקוֹרוֹ מִן הַמַּחֲשָׁבָה שֶׁל עַתִּיקָא קַדִּישָׁא וְאַבָּא וְאִמָּא), and afterward the speech is articulated through his Nukvah (וְאַחַר כָּךְ נֶחְתָּךְ הַדִּבּוּר עַל יְדֵי נוּקְבֵיהּ), and this is the secret of the Heavenly Proclamation (וְזֶהוּ סוֹד הַכָּרוֹז שֶׁל מַעְלָה), mentioned everywhere in the Talmud (הַמּוּזְכָּר בְּכָל מָקוֹם בַּתַּלְמוּד), and also in the Zohar, “A proclamation calls out every day” (וְגַם בַּזֹּהַר כָּרוֹזָא קָרֵי כָּל יוֹמָא), and Karoz [Proclamation] p1-14(וְכָרוֹ״ז), has the numerical value of Ayin-Bet and Kof-Samekh-Alef (עוֹלֶה ע״ב קס״א), and is formed through Tiferet (וְנַעֲשֶׂה עַל יְדֵי ת״ת), which is composed of water, fire, and wind (אֲשֶׁר הוּא כָּלוּל מִמַּיִם אֵשׁ וְרוּחַ), and they are the seven Voices (וְהֵם ז׳ קוֹלוֹת), spoken in the psalm, “Ascribe unto Hashem, O sons of the mighty” (הַנֶּאֱמָרִים בְּמִזְמוֹר הָבוּ לַי״י בְּנֵי אֵלִים) (Psalms 29:1), and there fire and water are mentioned (וְנִזְכָּר שָׁם אֵשׁ וּמַיִם), and this is the secret of the seven Sefirot (וְהוּא סוֹד ז׳ סְפִירוֹת), from the Inner Light of the Broken Vessels (מֵאוֹר פְּנִימִי שֶׁל מָאנִין תְּבִירִין), which is afterward built (הַנִּבְנֶה אַחַר כָּךְ), in the secret of Ze'ir Anpin (בְּסוֹד זְעֵיר אַנְפִּין), and it is called Kol [Voice] (וְהוּא הַנִּקְרָא קוֹל). For Atika Kadisha is the Thought of Thought (כִּי עַתִּיקָא קַדִּישָׁא הוּא מַחֲשָׁבָה דְּמַחֲשָׁבָה), and the Binah of Abba and Imma (וּבִינָה שֶׁל אַבָּא וְאִמָּא), for there Judgment does not operate with severity (כִּי שָׁם אֵינוֹ פּוֹעֵל הַדִּין בְּחוֹזֶק). And when the Thought is joined to the Kol [Voice] (וּכְשֶׁמִּתְחַבֶּרֶת הַמַּחֲשָׁבָה אֶל הַקּוֹל), in the secret of the Kol [Voice] of the Shofar p1-15(בְּסוֹד קוֹל הַשּׁוֹפָר), emerging composed of water, fire, and wind (הַיּוֹצֵא כָּלוּל מִמַּיִם אֵשׁ וְרוּחַ), and emerging from the Hod of Imma (וְיוֹצֵא מֵהוֹד שֶׁל אִמָּא), whose Targum is Shufra [Beauty] (שֶׁתַּרְגּוּמוֹ שׁוּפְרָא), and it bears our suffering (וְהוּא הַסּוֹבֵל צַעֲרֵינוּ), and this Hod of Ze'ir Anpin is entirely sorrow and sighing (וְהוֹד זֶה דְּז״א כֻּלּוֹ יָגוֹן וַאֲנָחָה), because the Hod of Imma departed during the time of exile (אוֹדוֹת שֶׁנִּסְתַּלֵּק בִּזְמַן הַגָּלוּת הוֹד שֶׁל אִמָּא), and all the Hods were extended below (וְנִתְאָרְכוּ כָּל הַהוֹדוֹ״ת לְמַטָּה), and became Pri Mar [Bitter Fruit] (וְנַעֲשׂוּ פְּרִי מַ״ר), and its Kol [Voice] is sorrow and sighing (וְקוֹלוֹ הוּא יָגוֹן וַאֲנָחָה), the mourning of Yerushalayim (אֲבֵלוּת יְרוּשָׁלַיִם). And in the Future to Come (וְלֶעָתִיד לָבוֹא), it will proclaim liberty to the captives (יִקְרָא לַשְּׁבוּיִים דְּרוֹר) (Isaiah 61:1), for this Shofar will then be rectified (שֶׁיִּתּוּקַן הַשּׁוֹפָר הַזֶּה), whose numerical value is Elohim (שֶׁהוּא גִּימַטְרִיָּא אֱלֹהִים), namely Shofar [Shofar] (דְּהַיְנוּ שׁוֹפָ״ר), the letters of Shofar (אוֹתִיּוֹת שׁוֹפָר), and this is sufficient for one who understands (וְדַי לַמֵּבִין).
Notes
See Emek HaMelekh, Part III, Gate Sixteen, Chapter Thirty-Seven (עֵמֶק הַמֶּלֶךְ, ב׳, שַׁעַר ט״ז, פֶּרֶק ל״ז): “Therefore it says, ‘A proclamation calls out every day’ (וְלָזֶה אוֹמֵר כָּרוֹזָא קָארֵי כָּל יוֹמָא), as we have explained (כְּמוֹ שֶׁאָמַרְנוּ), and ‘the harvesters of the field’ (וּמְחַצְּדֵי חַקְלָא), are those engaged in this Chokhmah (הֵם הָעוֹסְקִים בְּחָכְמָה זוֹ), as we have explained (כְּמוֹ שֶׁאָמַרְנוּ), ‘they are few’ (זְעֵירִין אִינוּן). And if you should ask (וְאִם תֹּאמַר), behold there are wicked people who pray (הֲרֵי יֵשׁ מֵהָרְשָׁעִים שֶׁהֵם מִתְפַּלְּלִים), and bring delight to the Shekhinah through their prayer (וְעוֹשִׂים נַחַת רוּחַ לַשְּׁכִינָה בִּתְפִלָּתָם), and they are those called ‘the gleaners of the vineyard’ (וְהֵם הַנִּקְרָאִים בְּשׁוּלֵי כַּרְמָא), as we have explained (כִּדְפֵירַשְׁנוּ), he answered and said (הֵשִׁיב וְאָמַר), ‘We do not find’ (לָא אַשְׁגְּחַן), that they are careful to continue the repentance they performed (שֶׁאֵינָם מַשְׁגִּיחִין לְהַתְמִיד אוֹתָהּ הַתְּשׁוּבָה שֶׁעָשׂוּ), and even if they persist (וַאֲפִלּוּ שֶׁיַּתְמִידוּ), they do not know the place of the Tikkun as is proper (לֹא יָדְעֵי מְקוֹם הַתִּקּוּן כַּמָּה דְּקָא יָאוֹת). And now let us return to the subject of this proclamation (וְעַתָּה נַחֲזוֹר לְעִנְיַן הַכָּרוֹז הַזֶּה), what is its nature (מַה טִּיבוֹ), for you must know (שֶׁצָּרִיךְ אַתָּה לָדַעַת), that the word Karoz [Proclamation] has the numerical value of Zakhor [Remember] (שֶׁמִּלַּת כָּרוֹז עוֹלָה זָכוֹר), namely the union of Abba and Imma (דְּהַיְנוּ זִוּוּג שֶׁל אַבָּא וְאִמָּא), which are Ayin-Bet of Abba and Kof-Samekh-Alef of Imma (שֶׁהֵם ע״ב שֶׁל אַבָּא וְקס״א שֶׁל אִמָּא), and from them the proclamation emerges (וּמֵהֶם יוֹצֵא כָּרוֹז). Just as the father and the mother in this world guide the children and discipline them (כְּמוֹ שֶׁהָאָב וְהָאֵם בָּעוֹלָם הַזֶּה הֵם הַמַּדְרִיכִים אֶת הַבָּנִים וּמְיַסְּרִים אוֹתָם), so too Abba and Imma Above (כֵּן אַבָּא וְאִמָּא לְמַעְלָה), from them this proclamation emerges (יוֹצֵא מֵהֶם זֶה הַכָּרוֹז), that is to say, from between the two of them (כְּלוֹמַר מִבֵּין שְׁנֵיהֶם), namely through Ayin-Bet and Kof-Samekh-Alef (כְּלוֹמַר בְּאֶמְצָעוּת ע״ב וְקס״א), and it emerges and descends to Ze'ir Anpin (וְיוֹצֵא וְיוֹרֵד לִזְעֵיר), and from Ze'ir Anpin to his Nukvah (וּמִזְּעֵיר לְנוּקְבֵיהּ), and from his Nukvah to the worlds (וּמִנוּקְבֵיהּ לָעוֹלָמוֹת). And through this proclamation there is Kol [Voice] (וּבְאֶמְצָעוּת הַכָּרוֹז הַזֶּה יֵשׁ קוֹל), namely Ze'ir Anpin (דְּהַיְנוּ זְעֵיר), and there is the articulation of the lips (וְיֵשׁ חִתּוּךְ שְׂפָתַיִם), namely the speech in his Nukvah (דְּהַיְנוּ הַדִּבּוּר שֶׁבְּנוּקְבֵיהּ), and the proclamation itself, which is the Thought (וְעִנְיַן הַכָּרוֹז עַצְמוֹ שֶׁהוּא הַמַּחֲשָׁבָה), comes from Abba and Imma (הוּא מֵאַבָּא וְאִמָּא).
See Emek HaMelekh, Part I, Gate Five, Chapter Sixty-Two (עֵמֶק הַמֶּלֶךְ, א׳, שַׁעַר ה׳, פֶּרֶק ס״ב): “And He clothed ‘the Gate of Jealousy in that Small Shofar’ (וַיִּלְבַּשׁ בָּבָא קִנְאָה לְהַהוּא שׁוֹפָר זְעֵירָא), for the Targum of Hod is Shufra [Beauty] (כִּי הַתַּרְגּוּם שֶׁל הוֹד הוּא שׁוּפְרָא), and this is the secret of the Small Hod of Ze'ir Anpin (וְזֶהוּ סוֹד הוֹד קָטָן שֶׁל זְעֵיר אַנְפִּין), while the Great Shofar is the Hod of Binah (וְשׁוֹפָר גָּדוֹל הוּא הוֹד שֶׁל בִּינָה). And the Hod of Ze'ir Anpin is now afflicted because of our transgressions (וְהוֹד ז״א הוּא הַמְחוֹלָל עַתָּה מִפְּשָׁעֵינוּ), and it bears our suffering (וְהוּא הַסּוֹבֵל צַעֲרֵינוּ), in the secret of, ‘And he touched the socket of Yaakov’s thigh’ (בְּסוֹד וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב) (Genesis 32:26), in the secret of, ‘And my splendor was turned upon me into corruption’ (בְּסוֹד וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית) (Daniel 10:8), and corresponding to them are the camps of Hod in Yetzirah (וּכְנֶגְדָּם כִּתּוֹת הוֹד דִּיצִירָה), some receiving from the Bitter Fruit (חֶצְיָם הַמְקַבְּלִים מִפְּרִי מַר), and some receiving from the Sweet Fruit (וְיֵשׁ שֶׁמְּקַבְּלִים מִפְּרִי מָתוֹק).” See Emek HaMelekh, Part III, Gate Sixteen, Chapter Eighteen (עֵמֶק הַמֶּלֶךְ, ב׳, שַׁעַר ט״ז, פֶּרֶק י״ח): “In the Future to Come (לֶעָתִיד לָבוֹא), Mashiach will rectify the bitterness of Hod (יִתַּקֵּן מָשִׁיחַ הַמְּרִירוּת שֶׁל הוֹד), for the Targum of Hod is Shufra [Beauty] (כִּי תַּרְגּוּם שֶׁל הוֹד הוּא שׁוּפְרָא), therefore the Hod of Ze'ir Anpin is called the Small Shofar (לָכֵן נִקְרָא הוֹד זְעֵיר שׁוֹפָר זְעֵירָא).