Daf 32a (דַּף ל״ב ע״א)

And the Malkhut is the mystery of the Ocean Sea (וְהַמַּלְכוּת סוֹד יָם אוֹקְיָנוֹס), around which the Klipot surround (אֲשֶׁר הַקְּלִיפּוֹת סוֹבְבִים אֵלֶיהָ), namely Tohu, Bohu, Darkness, and “the Spirit of Elohim hovering over the face of the waters...” (דְּהַיְינוּ תֹהוּ וָבֹהוּ וְחֹשֶׁךְ וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם וְגוֹ׳) (Genesis 1:2), especially at the time of the Shevirat HaKelim [Shattering of the Vessels] and her nullification (וּבִפְרָט בִּזְמַן שְׁבִירַת הַכֵּלִים וּבִטּוּלָהּ), when the Klipot surrounded her at that time (שֶׁהָיוּ הַקְּלִיפּוֹת סוֹבְבִים אֵלֶיהָ בְּאוֹתוֹ פַּעַם), and even within her Kli [Vessel] were the five Gevurot [Powers of Judgment], in which there was Light and Darkness (וְגַם בַּכְּלִי שֶׁלָּהּ הָיוּ ה׳ גְּבוּרוֹת דְּהָיָה בָּהֶם אוֹר וְחֹשֶׁךְ), and it was necessary to separate the Zohama [Impurity] to itself, namely Elohim Acherim [Other Elohim] (וְהָיָה צָרִיךְ לְהַבְדִּיל הַזּוֹהֲמָא לְעַצְמָהּ הוּא אֱלֹהִים אֲחֵרִים), and the Darkness to itself, namely the harsh Gevurot [Powers of Judgment] (וְהַחֹשֶׁךְ לְעַצְמוֹ הֵם הַגְּבוּרוֹת הַקָּשׁוֹת), while the Light is the sweetened Gevurot [Powers of Judgment] (וְהָאוֹר הֵם הַגְּבוּרוֹת הַמְמוּתָּקוֹת), therefore it says, “Half within the waters” (לְכָךְ אוֹמֵר פַּלְגָא גוֹ מַיָּא), meaning that she was dividing the turbulent waters surrounding her, as mentioned above (כְּלוֹמַר שֶׁהָיְתָה מְחַלֶּקֶת אֶת הַמַּיִם הַזֵּידוֹנִים הַמַּקִּיפִים אוֹתָהּ כַּנִּזְכָּר), and she was swallowing them in order to sweeten them as she ascended above through the folding of the legs of Arich (וְהָיְתָה גּוֹמַעַת אוֹתָם לְמַתְּקָם בַּעֲלוֹתָהּ לְמַעְלָה ע״י קִפּוּל רַגְלֵי אֲרִיךְ), and from her were made the four hundred Worlds of Longing (וְנַעֲשִׂים מִמֶּנָּה ד׳ מֵאוֹת עָלְמִין דְּכִסּוּפִין), and this is the meaning of, “Four hundred shekels of silver, accepted by the merchant” (וְזֶהוּ שֶׁנֶּאֱמַר אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר) (Genesis 23:16), and in the meantime she also separated between the Zohama [Impurity], namely Elohim Acherim [Other Elohim], and the Darkness, namely the Gevurot [Powers of Judgment] of the Malkhut surrounding her, in the mystery of the Rose (וּבְתוֹךְ כָּךְ הִבְדִּילָה גַּם כֵּן בֵּין הַזּוֹהֲמָא שֶׁהוּא אֱלֹהִים אֲחֵרִים וּבֵין הַחֹשֶׁךְ שֶׁהֵם הַגְּבוּרוֹת שֶׁל הַמַּלְכוּת הַסּוֹבְבִים אוֹתָהּ בְּסוֹד הַשּׁוֹשַׁנָּה), and the final Gevurah [Power of Judgment] among her five Gevurot [Powers of Judgment] (וְהַגְּבוּרָה הָאַחֲרוֹנָה שֶׁבַּחֲמֵשָׁה הַגְּבוּרוֹת שֶׁבָּהּ), is called Bei Shimsha [Twilight] (הִיא נִקְרֵאת בֵּי שִׁמְשָׁא), meaning twilight, adjacent to the night (כְּלוֹמַר בֵּין הַשְּׁמָשׁוֹת הַסְּמוּכָה לְלֵילְיָא), in the mystery of, “And it came to pass, when Yitzchak was old, that his eyes grew dim from seeing” (בְּסוֹד וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת) (Genesis 27:1), and the Zohama [Impurity] clung to its own kind (וְהַזּוֹהֲמָא נִדְבַּק בְּמִינוֹ). For the perversion of Judgment cleaves to Judgment itself, which is called Darkness (כִּי עִוּוּת הַדִּין נִדְבָּק בַּדִּין עַצְמוֹ הַנִּקְרָא חֹשֶׁךְ), and the food was separated from the refuse through the ascent and the Zivug [Union] of Abba and Imma, as is known (וְנִתְבָּרֵר אֹכֶל מִתּוֹךְ הַפְּסֹלֶת ע״י הָעֲלִיָּה וְהַזִּוּוּג שֶׁל אַבָּא וְאִמָּא כַּיָּדוּעַ), and in either case, through the power of that separation, the Zohama [Impurity] was separated from the Gevurot [Powers of Judgment], which are called Darkness (וּבֵין כָּךְ וּבֵין כָּךְ מִכֹּחַ אוֹתוֹ הַהַבְדָּלָה נִפְרַד הַזּוֹהֲמָא מֵהַגְּבוּרוֹת הַנִּקְרָאוֹת חֹשֶׁךְ), and this is the meaning of, “Half within the waters, from it emerged impurity” (וְזֶהוּ אוֹמְרוֹ פַּלְגָא גוֹ מַיָּא נָפְקָא מִינָהּ זוֹהֲמָא). Its explanation is: when she was dividing the waters, from her emerged the Zohama [Impurity] (פֵּרוּשׁ בִּזְמַן שֶׁהָיְתָה מְחַלֶּקֶת אֶת הַמַּיִם נָפְקָא מִינָהּ זוֹהֲמָא), namely her sediment and refuse, which had been attached to her and became separated from her (הֵם סוֹד שְׁמָרֶיהָ וְהַפְּסֹלֶת שֶׁלָּהּ הַנִּדְבָּק בָּהּ נִבְדַּל מִמֶּנָּה), and this is the mystery of the passage, “Bereshit bara Elohim”—they are Keter, Chokhmah, and Binah (וְזֶהוּ סוֹד הַפָּרָשָׁה שֶׁל בְּרֵאשִׁית בָּרָא אֱלֹהִים הֵם כֶּתֶר חָכְמָה בִּינָה), “Et haShamayim ve'et haAretz”—they are Ze'ir Anpin and His Nukvah, together with their hosts that come through the multiplication of Et (אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ הֵם זְעֵיר וְנוּקְבֵיהּ וְחֵילוֹתֵיהֶם הַבָּאִים בְּרִבּוּי א״ת), and afterward it says, “And the earth was Tohu and Bohu, and Darkness... and the Spirit of Elohim...” (וְאַחַ״כ אוֹמְרוֹ וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ וְרוּחַ אֱלֹהִים וְגוֹ׳) (Genesis 1:2),