Daf 15b (דַּף ט״ו ע״ב)

It is an expression of severity (הוּא לְשׁוֹן קָשֶׁה), and from there the Judgments emerged (וּמִשָּׁם יָצְאוּ הַדִּינִים), from the Thought (מֵהַמַּחֲשָׁבָה), which is called, in the secret of, Reshit [Beginning] (הַנִּקְרֵאת בְּסוֹד רֵאשִׁית), before the Kol [Voice] and the Speech of the Ten Ma'amarot [Utterances] were revealed (קוֹדֶם שֶׁנִּתְגַּלָּה הַקּוֹל וְהַדִּבּוּר שֶׁל עֲשָׂרָה מַאֲמָרוֹת), through which the world was created (שֶׁבָּהֶם נִבְרָא הָעוֹלָם), until the Speech of the Malkhut was completed (עַד שֶׁנִּשְׁתַּלֵּם הַדִּבּוּר שֶׁל הַמַּלְכוּת), emerging together with Ze'ir Anpin, her mate (הַיּוֹצְאוֹת עִם זְעֵיר בַּת זוּגָהּ), in one union (בְּחִבּוּר אֶחָד), in the secret of Kol [Voice] and Speech joined together (בְּסוֹד קוֹל וְדִבּוּר הַמְחֻבָּרִים), and then the Speech of the Ten Ma'amarot [Utterances] emerged (וְאָז יָצָא הַדִּבּוּר שֶׁל עֲשָׂרָה מַאֲמָרוֹת), and performed its activities below (וּפָעַל לְמַטָּה פְּעֻלּוֹתָיו), through the three hundred and twenty Judgments in Ze'ir Anpin (בִּזְעֵיר ש״ךְ דִּינִים), and the three hundred and twenty-five in his Nukvah (וּבְנוּקְבֵיהּ שכ״ה), so that an excessive abundance would not emerge (כְּדֵי שֶׁלֹּא יֵצֵא שֶׁפַע יוֹתֵר מִדַּי), for it is well known (כִּי יָדוּעַ הִיא), that the hairs must be turned behind the ears of Ze'ir Anpin (שֶׁהַשְּׂעָרוֹת צָרִיךְ לְפַנּוֹת אוֹתָם אֲחוֹרֵי הָאָזְנַיִם שֶׁל ז״א), and of all the Partzufim (וְכָל הַפַּרְצוּפִין כֻּלָּם), and if, Heaven forbid (וְאִם חַס וְשָׁלוֹם), the prosecutors, which are the hairs (הַבַּעֲלֵי דִינִין שֶׁהֵם הַשְּׂעָרוֹת), are upon the ears (הֵם עַל הָאָזְנַיִם), they block and seal (הֵם סוֹתְמִים וְאוֹטְמִים), the ears of Ze'ir Anpin and his Nukvah (אָזְנֵי זְעֵיר וְנוּקְבֵיהּ), which are the Gates of Prayer (שֶׁהֵם שַׁעֲרֵי תְּפִלָּה), and this is also the secret of “the ears of Hashem” (וְזֶהוּ סוֹד אָזְנֵי ה׳ גַּם כֵּן), the Palaces called “the ears of Hashem” (הֵיכָלוֹת הַנִּקְרָאִים אָזְנֵי ה׳), and this is what David said (וְזֶהוּ שֶׁאָמַר דָּוִד), “Incline Your ear, my God, and hear” (הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע) (Daniel 9:18). And if we turn them away from the ears to the nape (וְאִם אָנוּ מְפַנִּים אוֹתָם מִן הָאָזְנַיִם עַל הָעֹרֶף), then the opening called Upper Beit Choron is covered (וּבָזֶה מְכֻסֶּה הַחוֹר שֶׁבּוֹ הַנִּקְרָא בֵּית חוֹרוֹן עֶלְיוֹן), so that the Klipot may not derive benefit from it (שֶׁלֹּא יֵהָנוּ מִמֶּנּוּ הַקְּלִיפּוֹת), and during the exile it is said (וּבִשְׁעַת הַגָּלוּת נֶאֱמַר), “For they have turned to Me the back and not the face” (כִּי פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים) (Jeremiah 2:27). And this is what is said in the Idra (וְזֶהוּ שֶׁאָמַר בָּאִדְרָא), “The hairs that are upon the ears must be turned behind the ears” (שַׂעֲרוֹי דְּעַל אוּדְנִין צָרִיךְ לְמַפְנֵי אֲחוֹרֵי אוּדְנִין), and the hairs are the Judgments of the three hundred and twenty (וְהַשְּׂעָרוֹת הֵם הַדִּינִים שֶׁל ש״ךְ), and the three hundred and twenty-five (וְשכ״ה), of Na'ar [Youth] and Na'arah [Maiden] (שֶׁל נַעַ״ר וְנַעֲרָ״ה). “And this Kol [Voice], which is called ‘Heaven’” (וְהַאי קוֹל דְּאִקְרֵי שָׁמַיִם), is Ze'ir Anpin (הוּא זְעֵיר), who has three hundred and ninety hairs (שֶׁיֵּשׁ לוֹ ש״ץ נִימִי״ן), in the Idra (בָּאִדְרָא), corresponding to the numerical value of Shamayim [Heaven] (כְּמִנְיַן שָׁמַיִם), and he possesses fire and water, which are Havayah and Elohim (וְיֵשׁ לוֹ אֵשׁ וּמַיִם שֶׁהוּא הוי״ה וֶאֱלֹהִים). It is the final Ehyeh of the verse, “Ehyeh Asher Ehyeh [I Am That I Am]” (אִיהוּ אֶהְיֶה בַּתְרָאָה שֶׁל הַפָּסוּק אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3:14). For two times Ehyeh [I Am] are alluded to in the verse "Ehyeh Asher Ehyeh [I Am That I Am]" (כִּי ב׳ פְּעָמִים נִרְמָז בַּפָּסוּק אֶהְיֶה), to allude to the two Partzufim of Binah (לִרְמוֹז עַל ב׳ פַּרְצוּפֵי בִינָה), namely Imma and Tevunah (דְּהַיְינוּ אִמָּא וּתְבוּנָה). And the final Ehyeh [I Am] is Tevunah (וְאֶהְיֶה בַּתְרָאָה הִיא תְּבוּנָה), which is always clothed within Ze'ir Anpin down to his Tabbur [Navel] (מִתְלַבֶּשֶׁת תָּמִיד בִּזְעֵיר עַד טִיבּוּרוֹ), in the secret of the Thought (בְּסוֹד הַמַּחֲשָׁבָה), which is the revelation of the Judgment of Elohim (שֶׁהִיא גִּלּוּי דִּין אֱלֹהִים), alluded to in the word Asher [that] (הַנִּרְמָז בְּמִלַּת אֲשֶׁר), which consists of the letters Rosh [Head] (שֶׁהוּא אוֹתִיּוֹת רֹאשׁ), in its filling with Yods and in its squared expansion (בְּמִלּוּי יוּדִין וּבְרִבּוּעוֹ), the secret of the verse "Ehyeh Asher Ehyeh [I Am That I Am]" (סוֹד הַפָּסוּק אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3:14). And through the joining of the Thought to the Kol [Voice] of the heavens (וּבְהִתְחַבְּרוּת הַמַּחֲשָׁבָה אֶל הַקּוֹל שֶׁל הַשָּׁמַיִם), which is Ze'ir Anpin (הוּא זְעֵיר), it is called Kol [Voice] (אִקְרֵי קוֹל). But without the final Ehyeh [I Am] of Tevunah (אֲבָל בְּלֹא הָאֶהְיֶ״ה בַּתְרָאָה שֶׁל תְּבוּנָה), it is not called Kol [Voice] (לֹא יִקָּרֵא קוֹל). And this is the secret of, “He established the heavens with Tevunah” (וְזֶהוּ סוֹד כּוֹנֵן שָׁמַיִם בִּתְבוּנָה) (Proverbs 3:19). The Partzuf of Tevunah of Imma (פַּרְצוּף תְּבוּנָה שֶׁל אִמָּא) established the Kol [Voice] called Shamayim [Heavens] (כּוֹנֵן הַקּוֹל הַנִּקְרָא שָׁמַיִם), in the secret of her enclothement within Ze'ir Anpin (בְּסוֹד הִתְלַבְּשׁוּתָהּ בְּתוֹךְ זְעֵיר), and then the Kol [Voice] called Shamayim [Heavens] came into being (וְאָז נַעֲשֶׂה קוֹל הַנִּקְרָא שָׁמַיִם), which is the secret of fire and water (אֲשֶׁר הוּא סוֹד אֵשׁ וּמַיִם).