Daf 23a (דַּף כ״ג ע״א)

For He becomes the completion of His ten limbs and His Tikkunim (דְּהוּא נַעֲשֶׂה תַּשְׁלוּם עֶשֶׂר אֵיבָרָיו וְתִקּוּנָיו), and His Nukvah also has only one, namely Malkhut of the Malkhut (וְגַם נוּקְבֵיהּ אֵין לָהּ אֶלָּא אַחַת דְּהַיְינוּ מַלְכוּת שֶׁבְּמַלְכוּת), and the remaining nine are in Imma (וְהַט׳ הַנִּשְׁאָרִים הֵם בְּאִמָּא), and when they desire to gather the Mayin Nukvin [Feminine Waters] so that they may have the ability to ascend above and themselves become Mayin Nukvin [Feminine Waters] for the Zivug [Union] of Abba and Imma (וּבְשָׁעָה שֶׁרוֹצִים לְהִלָּקֵט הַמַּיִין נוּקְבִין כְּדֵי שֶׁיִּהְיֶה לָהֶם הִתְחַבְּרוּת לִנְסוֹעַ לְמַעְלָה לַעֲשׂוֹת הֵם עַצְמָם מַיִין נוּקְבִין לְזִוּוּג אַבָּא וְאִמָּא), just as Ze'ir Anpin and His Nukvah require assistance and help from above to expand beyond their simplicity, which is six and one (כְּמוֹ שֶׁזְּעֵיר וְנוּקְבֵיהּ צְרִיכִים סִיּוּעַ וָעֵזֶר מִלְמַעְלָה לְהִתְפַּשֵּׁט מִפְּשִׁיטוּתָם שֶׁהוּא שִׁשָּׁה וְאַחַת), and through the power of the melody, which is the abundance of Atika through Abba and Imma, in whom are His two hands, they proceed (וּבְכֹחַ נִגּוּן הוּא שֶׁפַע עַתִּיקָא ע״י אַבָּא וְאִמָּא שֶׁבּוֹ שְׁתֵּי יָדָיו הוֹלְכִים), and this is the meaning of, “and they proceed with melody” (וְזֶהוּ וְאָזְלֵי בְּנִגּוּנָא), thus the letters require assistance from above (כָּךְ הָאוֹתִיּוֹת צְרִיכִין סִיּוּעַ מִלְמַעְלָה), and “those who make the many righteous” are the verses of the cantillation marks that separate in their journeys (וּמַצְדִּיקֵי הָרַבִּים אִינוּן פְּסוּקֵי דְטַעֲמֵי דְּפָסְקֵי בְּמַטְלָנוֹן). Its explanation is: the thirty-two Paths of Chokhmah [Wisdom] are the thirty-two Elohim, which spread forth from the Reisha d'Ein [Head of Nothingness] (פֵּרוּשׁ הַל״ב נְתִיבוֹת חָכְמָה הֵם הַל״ב אֱלֹהִים אֲשֶׁר מִתְפַּשְׁטִים מֵרֵישָׁא דְּאֵין), they are called “those who make the many righteous” (הֵם נִקְרָאִים מַצְדִּיקֵי הָרַבִּים), and they are the thirty-two teeth that grind the Judgment there (וְהֵם הַל״ב שִׁנַּיִם אֲשֶׁר שׁוֹחֲקִים בּוֹ הַדִּין), for there they are complete mercies (כִּי שָׁם הֵם רַחֲמִים גְּמוּרִים), and through them the food is chewed and selected from the refuse (וּבָם הֵם נִלְעָסִים וְנִבְרָר הָאֹכֶל מִתּוֹךְ הַפְּסֹלֶת), and therefore they are in Chokhmah [Wisdom] (וְלָכֵן הֵם בְּחָכְמָה), like a person writing, who must grasp in his thought from how many letters the word is built (כְּמוֹ הָאָדָם הַכּוֹתֵב הַצָּרִיךְ לִתְפֹּס בְּמַחֲשַׁבְתּוֹ מִכַּמָּה אוֹתִיּוֹת הַתֵּיבָה נִבְנֵית), and from which letters it is built (וּמֵאֵיזֶה אוֹתִיּוֹת הִיא נִבְנֵית), and from how many words the verse is built (וְהַפָּסוּק מִכַּמָּה תֵּיבוֹת הִיא נִבְנֵית), and afterward there is the end of the verse, where he divides it into two (וְאַחַ״כ יִהְיֶה סוֹף פָּסוּק וְחוֹתֵךְ שָׁם לִשְׁנַיִם), for up to that point is the combination of the letters and the word of Chesed [Kindness], or Judgment, or Mercy, or compounded from two of them, or from all three (כִּי עַד כָּאן הוּא הַשִּׁלּוּב שֶׁל הָאוֹתִיּוֹת וְהַתֵּיבָה שֶׁל הַחֶסֶד אוֹ דִּין וְרַחֲמִים אוֹ מוּרְכָּב מִשְּׁנֵיהֶם אוֹ מִשְּׁלָשְׁתָּם), and there a pause is required (וְשָׁם צָרִיךְ הֶפְסֵק), and this can be done only through the power of the thirty-two Elohim, who divide everything into two and produce sweetening (וְזֶה לֹא יֵעָשֶׂה אֶלָּא בְּכֹחַ הַל״ב אֱלֹהִים שֶׁהֵם פּוֹסְקִים כָּל דָּבָר לִשְׁנַיִם וְעוֹשִׂים מִתּוּק), just as the Tav of Mavet [Death] is divided into two by the mystery of the Vav of Mavet [Death], and they become Maror [Bitter Herb] (כְּמוֹ הַתָּי״ו שֶׁל מָוֶת הִיא נֶחְתֶּכֶת לִשְׁנַיִם בְּסוֹד הַוָּי״ו שֶׁל מָוֶת וְנַעֲשִׂים מָרוֹ״ר),

and this is the mystery of, “He swallowed Maror [Bitter Herb];p1-28 he has not fulfilled his obligation” (וְזֶה סוֹד בָּלַע מָרוֹר לֹא יָצָא) (Pesachim 115b). For it requires chewing with the thirty-two teeth (כִּי צָרִיךְ לְעִיסָה בְּל״ב שִׁנַּיִם), and the thirty-two Elohim, together with their Milu'im [Spellings in Full], are those that raise the Mayin Nukvin [Feminine Waters] upward (וְהַל״ב אֱלֹהִים וּבְמִלּוּאֵיהֶם הֵם הַמַּעֲלִים הַמַּיִין נוּקְבִין לְמַעְלָה), for it is the nature of fire to ascend (כִּי הוּא טֶבַע הָאֵשׁ הָעוֹלָה). See the discourse of the Ari on the verse, “Lay bare, lay bare, unto its foundation” (עַיֵּן בִּדְרוּשׁ הָאֲרִ״י עַל פָּסוּק עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ) (Psalms 137:7), there you will find (שָׁם תִּמְצְאוּ), that the aforementioned Elohim are included within the Yesod of the Malkhut, which dwells in Asiyah (שֶׁהָאֱלֹהִים הַנִּזְכָּרִים נִכְלָלִים בִּיסוֹד דְּמַלְכוּת הַמְקַנֶּנֶת בַּעֲשִׂיָּה), and they are the ones that cause the journeys upward (וְהֵם הַגּוֹרְמִים הַמַּסָּעוֹת לְמַעְלָה), for the sake of the Mayin Nukvin [Feminine Waters] and the Mayin Dukhrin [Masculine Waters] of Abba and Imma (לְצוֹרֶךְ מַיִין נוּקְבִין דּוּכְרִין דְּאַבָּא וְדְאִמָּא). There the cantillation marks are formed from Atika (שָׁם נַעֲשִׂים טְעָמִים מֵעַתִּיקָא), and Abba forms the vocalization marks (וְאַבָּא עוֹשֶׂה הַנְּקֻדּוֹת), and Imma forms the letters (וְאִמָּא הָאַתְוָון), and there the pause is placed between letter and letter, between word and word, and between verse and verse (וְשָׁם יַגִּיעוּ הֶפְסֵק בֵּין אוֹת לְאוֹת וּבֵין תֵּיבָה לְתֵיבָה וּבֵין פָּסוּק לְפָסוּק).