Daf 16a (דַּף ט״ז ע״א)

And this is the secret of the Kol [Voice] (וְהוּא סוֹד הַקּוֹל), of the Ma'amarot [Utterances] through which the world was created in potential (שֶׁל הַמַּאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם בְּכֹחַ), and so it was at the Giving of the Torah (וְכָךְ הָיָה בְּמַתַּן תּוֹרָה), in the secret of “And Elohim answered him with a Kol [Voice]” (בְּסוֹד וְהָאֱלֹהִים יַעֲנֶנּוּ בְּקוֹל) (Exodus 19:19). The Zohar [Radiance] of the Thought of the final Ehyeh [I Am] (זֹהַר הַמַּחֲשָׁבָה שֶׁל אֶהְיֶה בַּתְרָאָה), which includes the Judgments within Abba and Reisha d'Ein (הַכּוֹלֵל הַדִּינִין שֶׁבְּאַבָּא וְרֵישָׁא דְּאֵין), which is called Asher (הַנִּקְרָא אֲשֶׁר), whose reverse is Rosh [Head] (הִיפּוּכוֹ רֹאשׁ), in the secret of “Ehyeh Asher Ehyeh [I Am That I Am]” (בְּסוֹד אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3:14). Therefore the word Asher stands in the middle of the two Ehyehs (וְלָכֵן מִלַּת אֲשֶׁר עוֹמֵד בְּאֶמְצַע הַשְּׁנֵי אֶהְיֶה), which are the two Partzufim of Imma (הֵם שְׁנֵי פַּרְצוּפֵי אִמָּא), for in the middle of Imma is Tiferet (כִּי בְּאֶמְצָעִיתָהּ שֶׁל אִמָּא הִיא תּ״ת), and within her Tiferet is the Tabbur [Navel] (שֶׁבְּתּ״ת שֶׁלָּהּ הִיא הַטִּיבּוּר), from the appearance of her loins and downward is the Partzuf of Tevunah (מִמַּרְאֵה מָתְנֶיהָ וּלְמַטָּה הִיא פַּרְצוּף תְּבוּנָה), and there is the beginning of Ze'ir Anpin (וְשָׁם הַתְחָלַת זְעֵיר אַנְפִּין), from Tevunah, as is known (מִתְּבוּנָה כַּיָּדוּעַ). Consequently, the Judgments of the word Asher that stands in the middle (וּמִמֵּילָא הַדִּינִין שֶׁל מִלַּת אֲשֶׁר הָעוֹמֵד בָּאֶמְצַע), stand and burst forth in the head of Ze'ir Anpin (עוֹמֵד וּבוֹקֵעַ בְּרֹאשׁ זְעֵיר אַנְפִּין), namely in his Moach [Brain] (דְּהַיְינוּ בְּמוֹחוֹ), and emerge to his mouth (וְיוֹצֵא אֶל הַפֶּה שֶׁלּוֹ), the secret of the Kol [Voice] (סוֹד הַקּוֹל), and the Judgments of the head that burst forth below (וְהַדִּינִין שֶׁל הָרֹאשׁ הַבּוֹקְעִי׳ לְמַטָּה), are the Zohar [Radiance] that includes all colors (הוּא זֹהַר דְּכָלִיל כָּל גּוְונִין), for above the head it has no color (כִּי לְמַעְלָה מֵהָרֹאשׁ אֵין לוֹ גָּוֶן), and it is not divided into parts (וְאֵינוֹ נֶחְלָק לַחֲלָקִים), but once they spread downward to the Tiferet of Imma (אֲבָל כֵּיוָן שֶׁנִּתְפַּשְּׁטוּ לְמַטָּה אֶל תּ״ת דְּאִמָּא), and there it is truly the Yesod of Imma (וְשָׁם מַמָּשׁ הוּא יְסוֹד אִמָּא), for Guf [Body] and Brit [Covenant] are reckoned as one (כִּי גּוּף וּבְרִית חָשְׁבִינַן חַד), and they become fifty (וְנַעֲשִׂים חֲמִישִּׁים), the secret of Chai [Life/Eighteen] and thirty-two (סוֹד ח״י וְל״ב), and when it reaches Ze'ir Anpin (וּכְשֶׁמַּגִּיעַ אֶל זְעֵיר), it expands in the secret of ten (נִתְפַּתַּח בְּסוֹד עֶשֶׂר), and becomes three hundred and twenty Judgments (וְנַעֲשֶׂה שׁ״ךְ דִּינִים), and then there emerge (וְאָז יוֹצְאִים), from three hundred and twenty Judgments (מִשּׁ״ךְ דִּינִים), the two Kolot [Voices] of Na'ar Yisrael [Youth of Israel] and Ya'akov (תְּרֵי קוֹלוֹת שֶׁל נַעַר יִשְׂרָאֵל וְיַעֲקֹב), and the twenty-eight of the filling of Ma"H (וְהַכּ״ח שֶׁל מִילּוּי מ״ה), it sweetens them (הוּא הַמְמַתְּקָם), and two times Kol [Voice] and twenty-eight (וּשְׁנֵי פְּעָמִים קוֹ״ל וְכ״ח), amount to three hundred and twenty (עוֹלִים שׁ״ךְ).

In the same manner as Alef (כְּגַוְונָא דַּא׳), until here, “YHVH our Elohim, YHVH” (עַד הָכָא ידוד אלדינו ידוד), its explanation is, as we have said (פֵּירוּשׁ כְּמוֹ שֶׁאָמַרְנוּ), until here, Ehyeh Asher Ehyeh [I Am That I Am] (עַד הָכָא אֶהְיֶה אֲשֶׁר אֶהְיֶה), concerning the two Partzufim of Binah (עַל ב׳ פַּרְצוּפֵי בִּינָה), namely Imma and Tevunah (דְּהַיְינוּ אִימָּא וּתְבוּנָה), and within her is Asher (וּבָהּ אש״ר), namely Elohim in its fillings (דְּהַיְינוּ אֱלֹהִים בְּמִילּוּאָיו), which is within it (אֲשֶׁר בּוֹ). In this very same way (עַל זֶה הַדֶּרֶךְ מַמָּשׁ), so too in Abba it is YHVH our Elohim, YHVH (גּ״כ בְּאַבָּא הוּא יהו״ה אלדינו יהו״ה), namely the two principal Partzufim of Chokhmah (דְּהַיְינוּ ב׳ פַּרְצוּפֵי חָכְמָה הָעִיקָרִיּוֹת), namely Abba from his Tabbur [Navel] and above (דְּהַיְינוּ אַבָּא מִטִּיבּוּרוֹ וּלְמַעְלָה), and from his Tabbur [Navel] and below, Yisrael Saba (וּמִטִּיבּוּרוֹ וּלְמַטָּה יִשְׂרָאֵל סָבָא), and in each Partzuf there is one Havayah (וְיֵשׁ בְּכָל פַּרְצוּף הויה אַחַת), namely two Havayot (דְּהַיְינוּ שְׁנֵי הויוֹת), and within them is our Elohim (וּבְתוֹכָם אלדינו), namely Elohim with the filling of Yods and in its squared expansion (דְּהַיְינוּ אֱלֹהִים בְּמִילּוּי יוּדִין וּבְרִבּוּעוֹ), which amounts to Asher and Rosh [Head] (הָעוֹלֶה אש״ר וְרא״שׁ), and the matter is (וְהָעִנְיָן הוּא), that in every place where Imma acts (כִּי בְּכָל מָקוֹם שֶׁפּוֹעֲלוֹת אִימָּא), the vessels of Abba are within them (כְּלֵי אַבָּא בְּתוֹכָם).