Daf 32b (דַּף ל״ב ע״ב)

Because the Klipot were surrounding her (שֶׁהָיוּ הַקְּלִיפּוֹת סוֹבְבִים אוֹתָהּ), and afterward it says, “Elohim said, ‘Let there be Light’” (וְאַחַ״כ אָמַר אֱלֹהִים יְהִי אוֹר) (Genesis 1:3), when the Light of Arich spread forth and raised her upward (שֶׁנִּתְפַּשֵּׁט אוֹר אֲרִיךְ וְהֶעֱלָה אוֹתָהּ לְמַעְלָה), and afterward, “Elohim separated between the Light and the Darkness, and between the measure of day and the measure of night” (וְאַחַ״כ וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וְהַחֹשֶׁךְ וּבֵין מִדַּת יוֹם וּמִדַּת לַיְלָה), and afterward they were united in the mystery of the aforementioned Zivug [Union] in the verse, “And there was evening and there was morning, one day” (וְאַחַ״כ נִתְיַחֲדוּ בְּסוֹד הַזִּוּוּג הַנִּזְכָּר בַּפָּסוּק וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד) (Genesis 1:5), and through this separation the Zohama [Impurity] fell into the depths of the Klipot (וּבְהַהַבְדָּלָה הַזֹּאת הַזּוֹהֲמָא נָפְלָה לְעוֹמְקֵי הַקְּלִיפּוֹת), and received the power to separate them from Imma Ila'ah [Supernal Mother] (וְקִבְּלָה כֹּחַ לְהַפְרִיד בֵּינֵיהֶם מֵאִמָּא עִלָּאָה), for the external forces do not draw sustenance from her at all (כִּי הַחִיצוֹנִים אֵינָם יוֹנְקִים מִמֶּנָּה כְּלָל), therefore her Light always separates between holiness and impurity (וְלָכֵן אוֹרָהּ מַבְדִּיל תָּמִיד בֵּין הַקְּדֻשָּׁה לְבֵין הַטֻּמְאָה), and they flee from her Light (וְהֵם בּוֹרְחִים מֵאוֹרָהּ), and this is truly from the mystery of the snow in Imma (וְזֶהוּ מַמָּשׁ מִסּוֹד שֶׁלֶג שֶׁבְּאִמָּא), which is the three Alafin [Thousands] of the three Ehyeh Names within her (שֶׁהוּא ג׳ אַלְפִין שֶׁל שָׁלֹשׁ אֶהְיֶה שֶׁבָּהּ), namely from the Names KSA [161], KNA [151], and KMG [143] (דְּהַיְינוּ מִשֵּׁם קס״א קנ״א קמ״ג), whose numerical value is Sheleg [Snow] (עוֹלֶה של״ג), and they contain a small measure of Judgment, for Judgments are aroused from her (וְהֵם מְעַט דִּין כִּי דִּינִין מִתְעָרִין מִינָּה), and the Judgments are sweetened in the mystery of Sheleg [Snow], which does not flow like water but freezes somewhat like ice (וְהַדִּינִים הַמְמוּתָּקִים בְּסוֹד של״ג שֶׁאֵינוֹ נוֹזֵל כְּמוֹ הַמַּיִם וְנִקְפָּא מְעַט כְּעֵין הַקֶּרַח), while in the Klipah it is Shegal (וּבַקְּלִיפָּה שֵׁגַל), in the mystery that the Targum of Shegal is Kalbata [Female Dog], mentioned regarding the king of Persia (בְּסוֹד הַתַּרְגּוּם שֶׁל שֵׁגַל הוּא כַּלְבְּתָא הָאָמוּר בְּמֶלֶךְ פָּרַס), and they require these Judgments to separate between holiness and impurity (וְהֵם צְרִיכִים אֶל הַדִּינִים הַלָּלוּ לְפָרוֹד בֵּין הַקְּדֻשָּׁה וּבֵין הַטֻּמְאָה), in the mystery of, “I have placed the sand as a boundary for the sea” (בְּסוֹד חוֹל שַׂמְתִּי גְּבוּל לַיָּם) (Jeremiah 5:22), and Chol [Sand] also equals Ehyeh in its squared form in numerical value (וְחוֹל הוּא גַּם כֵּן גִּי׳ אֶהְיֶה בְּרִבּוּעַ), therefore he says, “through the power of the snow in the waters” (לָכֵן אָמַר בְּחֵילָא דְּתַלְגָּא בְּמַיָּא). Its explanation is: this Malkhut of the World of Tohu attained through this snow, namely the mystery of the waters (פֵּרוּשׁ זֹאת הַמַּלְכוּת שֶׁל עוֹלָם הַתֹּהוּ הִשִּׂיגָה בַּשֶּׁלֶג הַזֶּה דְּהַיְינוּ סוֹד מַיִם), and she separated between the waters and the waters by the power of the Judgment of the snow, which is sweetened in Imma (וְהִיא הִבְדִּילָה בֵּין מַיִם לְמַיִם בְּכֹחַ הַדִּין שֶׁל הַשֶּׁלֶג אֲשֶׁר הִיא נִמְתֶּקֶת בְּאִמָּא), in the mystery of the nine Yods in A"B, S"G, M"H, and B"N (בְּסוֹד ט׳ יוּדִין שֶׁבְּע״ב ס״ג מ״ה ב״ן), and this is the mystery of the distinction between the waters of the pure marble stones and the turbulent waters that descended into the depths like a stumbling stone (וְזֶהוּ סוֹד הַהֶבְדֵּל בֵּין מַיִם שֶׁל אַבְנֵי שַׁיִשׁ טָהוֹר וּבֵין הַמַּיִם הַזֵּידוֹנִים אֲשֶׁר יָרְדוּ בַּמְּצוּלוֹת כְּמוֹ אֶבֶ״ן נֶגֶף), and this is sufficient (וְדַי בָּזֶה), and this snow of Imma struck, knocked, and smote her (וְזֶה הַשֶּׁלֶג שֶׁל אִמָּא הָיָה מַקִּישׁ וְדוֹפֵק וְהִכָּה בָּהּ), and from it was made a mighty and powerful fire (וְנַעֲשָׂה אֵשׁ תַּקִּיף וְחָזָק), in the mystery of this snow coming from Imma, through which the Judgments were separated to themselves and the good to itself (בְּסוֹד שֶׁלֶג הַזֶּה הַבָּאָה מֵאִמָּא שֶׁעַל יָדוֹ נִבְרְרוּ הַדִּינִים לְעַצְמָם וְהַטּוֹב לְעַצְמוֹ), and when the snow reached below, from it was made the squared form of Ehyeh, which proceeds along the boundary and separates (וּכְשֶׁהִגִּיעַ הַשֶּׁלֶג לְמַטָּה נַעֲשָׂה מִמֶּנּוּ הָרִבּוּעַ שֶׁל אֶהְיֶה הַהוֹלֵךְ עַל הַגְּבוּל וּמַבְדִּיל), for it touches the boundary and pours directly toward holiness (כִּי וְנוֹגֵעַ בַּגְּבוּל וּמְעָרֶה מַמָּשׁ אֶל הַקְּדֻשָּׁה), in the mystery of, “Hashem rebuke you, O Satan...” (בְּסוֹד יִגְעַר ה׳ בְּךָ הַשָּׂטָן וְגוֹ׳) (Zechariah 3:2), whose mystery is Ge'a Ar [touching and pouring] (שֶׁסּוֹדוֹ ג״ע ע״ר פֵּרוּשׁ נוֹגֵעַ וּמְעָרֶה), drawing the holiness from there like the waves of the waters that seek (הַקְּדֻשָּׁה מִשָּׁם כְּמוֹ גַּלֵּי הַמַּיִם הָרוֹצִים).