Daf 25a (דַּף כ״ה ע״א)

Where the sweetening is actualized, in the mystery of the Alef of Ein [Nothingness], which encompasses the twenty-two Atvan [Letters] and the ten letters (שֶׁשָּׁם הוּא הַמִּתּוּק בַּפֹּעַל בְּסוֹד הָאָלֶ״ף שֶׁל אֵין הַכּוֹלֶלֶת כ״ב אַתְוָון וְעֶשֶׂר אוֹתִיּוֹת), and there are the twenty-two letters of the Primordial Torah and the ten letters of the Miluyei HaShem [Spellings in Full of the Name], together comprising the thirty-two Paths of Chokhmah [Wisdom] and the thirty-two Elohim of the Work of Bereshit (וְשָׁם הוּא כ״ב אוֹתִיּוֹת שֶׁל הַתּוֹרָה קְדוּמָה וְעֶשֶׂר אוֹתִיּוֹת מִלּוּיֵי הַשֵּׁם כְּלָלָם ל״ב נְתִיבוֹת חָכְמָה וְל״ב אֱלֹהִים שֶׁל מַעֲשֵׂה בְּרֵאשִׁית), and there is the receptacle and the Heikhal [Palace] of Chokhmah [Wisdom], namely the Malkhut of the Reisha d'Ein [Head of Nothingness] (וְשָׁם הוּא בֵּית קִבּוּל וְהֵיכַל הַחָכְמָה דְּהַיְינוּ הַמַּלְכוּת שֶׁל רֵישָׁא דְּאֵין), of Lo Ityada [the Unknown Head], which is called Adam Kadma'ah without qualification, as is known (דְּל״א הוּא הַנִּקְרָא אָדָם קַדְמָאָה סְתָם כַּנּוֹדָע), and this is the mystery of the Appiryon [Palanquin], and the House—all one matter (וְהִיא סוֹד אַפִּרְיוֹן וּבֵית הַכֹּל דָּבָר אֶחָד), to the extent that even Abba receives this abundance and sweetening in the mystery of eating, as it is said, “Eat, O companions” (עַד שֶׁגַּם אַבָּא מַשִּׂיג הַשֶּׁפַע וְהַמִּתּוּק הַזֶּה בְּסוֹד אֲכִילָה שֶׁנֶּאֱמַר אִכְלוּ רֵעִים) (Song of Songs 5:1), whose numerical value is three hundred and twenty Judgments, ten times thirty-two (גִּי׳ ש״ך דִּינִים עֶשֶׂר פְּעָמִים ל״ב), for Abba and Imma stand beneath the mouth of Arich, and their abundance is expressed by the language of eating (כִּי אַבָּא וְאִמָּא עוֹמְדִים תַּחַת הַפֶּה שֶׁל אֲרִיךְ וְשִׁפְעָם הוּא בִּלְשׁוֹן אֲכִילָה), unlike Ze'ir Anpin and His Nukvah, who receive abundance from Abba and Imma through their Yesod [Foundation], in the mystery of drinking the waters of the well (לֹא כְּמוֹ שֶׁזְּעֵיר וְנוּקְבֵיהּ מְקַבְּלִים שֶׁפַע מֵאַבָּא וְאִמָּא מֵהַיְסוֹד שֶׁלָּהֶם בְּסוֹד שְׁתִיַּת מֵי בְאֵר), the opposite of Ever [Limb], the Holy Covenant, which is the seed drawn like water (הִיפּוּכוֹ אֵבָר בְּרִית קֹדֶשׁ הוּא הַזֶּרַע הַנִּמְשָׁךְ כְּמַיִם), and they also clothe the Yesod [Foundation] of Arich Anpin (וְגַם הֵם מַלְבִּישִׁים אֶת יְסוֹד אֲרִיךְ אַנְפִּין), therefore their abundance is expressed by the language of drinking, as it is said, “Drink, and become intoxicated, O beloved ones” (לָכֵן הַשֶּׁפַע שֶׁלָּהֶם נִקְרָא בִּלְשׁוֹן שְׁתִיָּה שֶׁנֶּאֱמַר שְׁתוּ וְשִׁכְרוּ דּוֹדִים) (Song of Songs 5:1), they are Ze'ir Anpin and His Nukvah (הֵם זְעֵיר וְנוּקְבֵיהּ), and the word Dodim [Beloved Ones] equals Adonai together with the word itself in numerical value, which is the letters of Dina [Judgment], sweetened through the abundance of Abba and Imma and through their enclothement (וּמִלַּת דּוֹדִים גִּי׳ אֲדנ״י עִם הַמִּלָּה שֶׁהוּא אוֹתִיּוֹת דִּינָא הַנִּמְתָּק ע״י הַשְׁפָּעַת אַבָּא וְאִמָּא וְע״י הִתְלַבְּשׁוּתָם), and according to its plain numerical value it equals Din [Judgment] (וּכְפִשְׁוּטוֹ הוּא גִּי׳ דִּין), and five times Dodim [Beloved Ones], namely Din [Judgment], are three hundred and twenty Judgments (וְה׳ פְּעָמִים דּוֹדִים דְּהַיְינוּ דִּין הוּא ש״ך דִּינִים), to indicate their Gevurot [Powers of Judgment], which are sweetened through their Zivug [Union] (לְהוֹרוֹת עַל גְּבוּרוֹת שֶׁלָּהֶם הַנִּמְתָּקִים בְּזִוּוּגָם), and regarding the Gevurot [Powers of Judgment] the expression “become intoxicated” is appropriate, as it is said, “Become intoxicated, O beloved ones” (וְאֵצֶל הַגְּבוּרוֹת שַׁיָּךְ לְשׁוֹן שָׁכוֹר שֶׁנֶּאֱמַר שִׁכְרוּ דּוֹדִים) (Song of Songs 5:1), which is the departure of the Mochin [Mentalities], Heaven forbid, and He makes Himself as one asleep, not watching over the world so closely, Heaven forbid (שֶׁהוּא הִסְתַּלְּקוּת הַמּוֹחִין ח״ו וְעָבֵד גַּרְמֵיהּ כְּמַאן דְּדָמִיךְ וְאֵינוֹ מַשְׁגִּיחַ ח״ו עַל הָעוֹלָם כָּל כָּךְ), and this is our assurance, as the verse says, “My Beloved is like a gazelle” (וְזֶהוּ הַבְטָחָתֵנוּ שֶׁאָמַר הַפָּסוּק דּוֹמֶה דוֹדִי לִצְבִי) (Song of Songs 2:9), that He sleeps with one of His eyes while His other eye remains open (שֶׁהוּא יָשֵׁן בְּאֶחָד מֵעֵינָיו וְעֵינוֹ הָאַחַת הִיא פְּתוּחָה), so that He does not, Heaven forbid, completely withdraw His providence (שֶׁאֵינוֹ מְסַלֵּק הַשְׁגָּחָתוֹ ח״ו מִכֹּל וָכֹל), and this is sufficient (וְדַי בָּזֶה), therefore he says, “King” without qualification refers to the Nukvah (וְלָכֵן אוֹמֵר בַּמֶּלֶךְ סְתָם הוּא בְּנוּקְבָא). Its explanation is: in the World of the Female, which is not always joined together like Ze'ir Anpin and His Nukvah, except at the time of prayer or at a specially favorable time (פֵּרוּשׁ בְּעוֹלָם הַנְּקֵבָה אֲשֶׁר אֵינוֹ תָּמִיד מְחֻבָּר כְּמוֹ זְעֵיר וְנוּקְבֵיהּ כִּי אִם בִּשְׁעַת הַתְּפִלָּה אוֹ בְּעֵת רָצוֹן הַמְיֻחָד), therefore the Mochin [Mentalities] in Ze'ir Anpin and His Nukvah are not constant (לָכֵן וְאֵין הַמּוֹחִין בְּז״א וְנוּקְבֵיהּ תָּמִידִי), for the Mochin [Mentalities] are the Heikhal [Palace] of the Havayot, and the Kelim [Vessels] are the Names Elohim (כִּי הַמּוֹחִין הֵם הֵיכַל הֲוָיוֹת וְהַכֵּלִים הֵם שְׁמוֹת אֱלֹהִים), in the mystery of, “Hashem, He is the Elohim” (בְּסוֹד ה׳ הוּא הָאֱלֹהִים) (I Kings 18:39), when the Mochin [Mentalities] come and sweeten (כְּשֶׁבָּאִים הַמּוֹחִין וּמְמַתְּקִי).