Daf 29b (דַּף כ״ט ע״ב)

And they are called the Enlightened Ones because they bring about sweetening in the Moach [Brain] of Keter, Chokhmah [Wisdom], and Binah [Understanding], where the intellect belongs, and it must bestow through the intellect for the sake of the world (וְנִקְרָאִים מַשְׂכִּילִים לְפִי שֶׁהֵם עוֹשִׂים מִתּוּק בְּמוֹחַ כֶּתֶר חָכְמָה בִּינָה אֲשֶׁר שָׁם שַׁיָּךְ הַשֵּׂכֶל וְצָרִיךְ לְהַשְׁפִּיעַ בַּשֵּׂכֶל לְצוֹרֶךְ הָעוֹלָם), in the mystery of, “You made them all with Chokhmah [Wisdom]” (בְּסוֹד כֻּלָּם בְּחָכְמָה עָשִׂיתָ) (Psalms 104:24), for the Enlightened Ones and the Supports are one matter and one thing (כִּי מַשְׂכִּילִים וְסַמְכִין הֵם עִנְיָן אֶחָד וְדָבָר אֶחָד), therefore the Zohar says, “And the Enlightened Ones shall shine...” (וְלָכֵן אָמַר וְהַמַּשְׂכִּילִים יַזְהִירוּ וְגוֹ׳), “these are the Supports and Foundations of that Appiryon [Palanquin] of the Heikhal [Palace] of Elohei Yisrael” (אִינוּן קַיְּימִין וְסַמְכִין דְּהַהוּא אַפִּרְיוֹן שֶׁל הֵיכַל אֱלֹהֵי יִשְׂרָאֵל). Its explanation is: the Supports are the Netzach and Hod of the Male, in the mystery of the Mem and Samekh in the Tablets of Imma, which this Appiryon [Palanquin] attains through the Netzach and Hod of the Male (פֵּרוּשׁ סַמְכִין הֵם נֵצַח וְהוֹד שֶׁל הַזָּכָר בְּסוֹד מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת שֶׁל אִמָּא אֲשֶׁר מַשֶּׂגֶת הָאַפִּרְיוֹן הַזֹּאת ע״י נ״ה הַזָּכָר), and all of it is through the Brit Kayyama Kadisha [Holy Enduring Covenant], which is alluded to by the expression Kayyimin [Foundations] (וְהַכֹּל ע״י בְּרִית קַיָּימָא קַדִּישָׁא שֶׁהוּא נִרְמָז לְשׁוֹן קַיְּימִין), and the word Samkhin [Supports] refers to Netzach and Hod (וּמִלַּת סַמְכִין הוּא נ״ה), therefore the Zohar says, “The Enlightened Ones are the Supernal Foundations and Supports” (וּלְכָךְ אוֹמֵר הַזֹּהַר הַמַּשְׂכִּילִים אִינוּן קַיְּימִין וְסַמְכִין עִלָּאִין). Its explanation is: belonging to the Heikhal [Palace] of the Holy of Holies, from the Supernal World, and likewise from the other worlds above it (פֵּרוּשׁ שֶׁל הֵיכַל קֹדֶשׁ קָדָשִׁים מֵעָלְמָא עִלָּאָה וְכֵן מִשְּׁאָר הָעוֹלָמוֹת שֶׁעֲלֵיהֶם), for they contemplate with understanding everything that this Appiryon [Palanquin] requires (דְּאִינוּן מִסְתַּכְּלִי בְּסַכְלוּתָנוּת בְּכָל מַה דְּאִצְטְרִיךְ הַהוּא אַפִּרְיוֹן). And the Supports, in the plural. Its explanation is: they are the Supernal Supports, who become “those who make the many righteous” (וְסַמְכִין רַבִּים פֵּרוּשׁ הֵם הַסַּמְכִין הָעֶלְיוֹנִים הֵם נַעֲשִׂים מַצְדִּיקֵי הָרַבִּים), from the head of the Appiryon [Palanquin], which is in the Atika of Atzilut (מֵרֹאשׁ הָאַפִּרְיוֹן אֲשֶׁר בְּעַתִּיקָא דַּאֲצִילוּת), for many are supported by it (כִּי רַבִּים נִסְמָכִים מִמֶּנּוּ), as it is said, “He who considers the poor” (כְּדָ״א מַשְׂכִּיל אֶל דָּל) (Psalms 41:2). Its explanation is: concerning the poor and needy one who requires support and assistance (וּפֵרוּשׁוֹ אֵצֶל הֶעָנִי וְדַל הַצָּרִיךְ סַעַד וְסָמֶךְ), one must deal wisely with him so that he does not totter and fall, Heaven forbid (צָרִיךְ לְהַשְׂכִּיל אֵלָיו שֶׁלֹּא יִתְמוֹטֵט וְיִפּוֹל ח״ו), therefore she requires support and assistance to uphold her (לָכֵן צָרִיךְ סַעַד וְסָמֶךְ לְסָמְכָהּ), for she is called poor and needy, having nothing of her own (כִּי הִיא נִקְרֵאת דַּלָּה וַעֲנִיָּה דְּלֵית לָהּ מִגַּרְמָהּ כְּלוּם), rather she receives support and assistance from the Male (אֶלָּא הִיא מַשֶּׂגֶת סַעַד וְסָמֶךְ מִן הַזָּכָר). “They shall shine”—if they do not shine and do not illuminate, they cannot look upon or contemplate that Appiryon [Palanquin] in all that it requires (יַזְהִירוּ דְּאִי לָא יַזְהִירוּ וְלָא נַהֲרִין לָא יָכְלִין לְעַיְּינָא וּלְאִסְתַּכָּלָא בְּהַהוּא אַפִּרְיוֹן בְּכָל מַה דְּאִצְטְרִיךְ). Its explanation is: if the Mem and the Samekh in the Tablets, namely the Netzach and Hod of Imma, which are clothed in the Netzach and Hod of Ze'ir Anpin and His Nukvah of Atzilut, do not, Heaven forbid, illuminate below at the head of Beri'ah (פֵּרוּשׁוֹ אִם הַמֵּ״ם וְהַסָּמֶ״ךְ שֶׁבַּלּוּחוֹת הֵם נֵצַח וְהוֹד דְּאִמָּא הַמִּתְלַבְּשִׁים בְּנ״ה דִּזְעֵיר וְדְנוּקְבֵיהּ דַּאֲצִילוּת לֹא יָאִירוּ ח״ו לְמַטָּה בְּרֹאשׁ הַבְּרִיאָה), the Atik cannot be completely rectified in the three Reishin [Heads] through Atika Kadisha, who gives them strength through the Thirteen Tikkunei Dikna [Rectifications of the Beard], which are the twelve Havayot, together with their Root and Source, making thirteen (לֹא יִתָּקֵן הָעַתִּיק שָׁלֵם בִּתְלַת רֵישִׁין ע״י עַתִּיקָא קַדִּישָׁא הַנּוֹתֵן לָהֶם כֹּחַ ע״י י״ג תִּיקּוּנֵי דִּיקְנָא הֵם י״ב הֲוָיוֹת וְשׁוֹרֶשׁ וּמָקוֹר שֶׁלּוֹ עוֹלִים י״ג), they are the mystery of the Tefillin (הֵם סוֹד הַתְּפִלִּין), and from there came the prophecy of Moshe (וּמִשָּׁם הָיְתָה נְבוּאַת מֹשֶׁה), in the mystery of, “And Elohim said to Moshe” (בְּסוֹד וַיֹּאמֶר אֱלֹהִים אֶל מֹשֶׁה), which is the Binah of Beri'ah, as our Rabbis of blessed memory said, “Moshe merited Binah” (הִיא בִּינָה דִּבְרִיאָה כַּאֲרָז״ל מֹשֶׁה זָכָה לְבִינָה), which is the Arich of Beri'ah (הוּא אֲרִיךְ דִּבְרִיאָה), and in the mystery of, “And Hashem said to Moshe” (וּבְסוֹד וַיֹּאמֶר ה׳ אֶל מֹשֶׁה), which is Chokhmah [Wisdom], the Reisha d'Ein [Head of Nothingness] (הוּא חָכְמָה רֵישָׁא דְּאֵין), and in the mystery of, “And He said to Moshe,” plainly (וּבְסוֹד וַיֹּאמֶר אֶל מֹשֶׁה סְתָם).