Daf 33a (דַּף ל״ג ע״א)

In its course toward their edge (בְּמָרוּצָה אֶל שְׂפָתָם), some of it reaches its extremity (וְקִצְתָם וּקְצֵהוּ), and then returns backward (וְחוֹזְרִים לְאָחוֹר), and the one who understands will understand (וְהַמֵּבִין יָבִין), and there it joins itself to the Name Elohim, whose mystery is the five Gevurot [Powers of Judgment] of the Rose (וְשָׁם מְחַבֵּר עַצְמוֹ בְּשֵׁם אֱלֹהִים שֶׁסּוֹדוֹ ה׳ גְּבוּרוֹת הַשּׁוֹשַׁנָּה), and Elohim guards them so that the Klipot may not touch them (וֵאלֹהִים שׁוֹמֵר אוֹתָם שֶׁלֹּא יִגְּעוּ בָהֶן הַקְּלִיפּוֹת), and Elohim in its Spelling in Full is Esh [Fire] with Yods (וֵאלֹהִים בְּמִילּוּאוֹ אֵ״שׁ בְּיוּדִין), and it proceeds from Imma Ila'ah [Supernal Mother], where the drop of Yods is in the Heh of Elohim, which is entirely Chesed [Kindness] (וְהוּא יוֹצֵא מֵאִמָּא עִלָּאָה שֶׁשָּׁם טִפַּת יוּדִין שֶׁבַּהֵ״ה שֶׁל אֱלֹהִים שֶׁכֻּלָּהּ הַחֶסֶד), therefore it is called Elohim Chayim [Living Elohim], whose numerical value is MTZPTZ (לָכֵן נִקְרָא אֱלֹהִים חַיִּים הָעוֹלֶה כְּמִנְיַן מַצְפַּ״ץ), which is the Name Havayah in ATBSH (הוּא הַשֵּׁם הוי״ה בְּא״ת בּ״ש), and it also rises in Rachamim [Mercy] (וְעוֹלֶה גַּם כֵּן בְּרַחֲמִים), therefore it is called the Mighty Fire (וְלָזֶה נִקְרָא אֵשָׁא תַּקִּיפָא), because it possesses the power and strength to raise its head against the Klipot (שֶׁיְּכוֹלֶת בְּיָדוֹ וְתַקִּיף וְאַמִּיץ לְהָרִים רֹאשׁ נֶגֶד הַקְּלִיפּוֹת), to strike them blow upon blow (וּלְהַכּוֹתָם הַכֵּה וּפָצוֹעַ), and to shatter the heads of the sea monsters upon the waters (וְלִשְׁבּוֹר רָאשֵׁי תַנִּינִים עַל הַמָּיִם) (Psalms 74:13), unlike the Names Elohim associated with it through their Spellings in Full, their roots, and their combinations, which are not so powerful as to raise their head (לֹא כֵן שְׁמוֹת אֱלֹהִים הַנִּלְוִים אֵלָיו בְּמִילּוּאֵיהֶם וּבְשָׁרְשָׁם וּבְצֵרוּפָם שֶׁאֵינָם תַּקִּיפִים כָּל כָּךְ לְהָרִים רֹאשׁ), thus the mystery of Sheleg [Snow] departed from its place (נִמְצָא שֶׁסּוֹד של״ג יָצָא מִמְּקוֹמוֹ), and the Name Elohim in the Spelling in Full of Yods, whose numerical value is Esh [Fire], joined itself to it (וְנִתְחַבֵּר אֵלָיו הַשֵּׁם אֱלֹהִים בְּמִילּוּי יוּדִין הָעוֹלֶה אֵשׁ), and it stands upon the boundary between the waters and the waters (וְהוּא הָעוֹמֵד עַל הַגְּבוּל בֵּין מַיִם לְמַיִם), and a Neshamah [Soul] was made for it, namely the squared form of Ehyeh (וְנַעֲשָׂה לוֹ נְשָׁמָה סוֹד רִבּוּעַ דְּאֶהְיֶה), and when it comes upon the boundary it is called, “I have placed the sand as a boundary for the sea” (וּכְשֶׁבָּא עַל הַגְּבוּל וְנִקְרָא חוֹל שַׂמְתִּי גְּבוּל לַיָּם) (Jeremiah 5:22), and there they unite in the mystery of the Holy River, which surrounds holiness, namely the Malkhut of Beri'ah (וּמִתְחַבְּרִים שָׁם בְּסוֹד נָהָר קֹדֶשׁ הַמְסַבֵּב הַקְּדֻשָּׁה דְּהַיְינוּ מַלְכוּת דִּבְרִיאָה), and the allusion to this is that the Holy River equals Elohim in the Spelling in Full of Yods, together with the three Alafin [Thousands] of Chesed [Kindness], which equal Sheleg [Snow], and Ehyeh in its simple form, altogether equaling six hundred and fifty-five, the numerical value of the Holy River (וְהָרֶמֶז לָזֶה נָהָר קֹדֶשׁ עוֹלֶה אֱלֹהִים בְּמִילּוּי יוּדִי״ן וּשְׁלֹשׁ אַלְפִין שֶׁל חֲסָדִים הָעוֹלֶה שֶׁלֶג וְאֶהְיֶה כִּפְשׁוּטוֹ עוֹלֶה בֵּין הַכֹּל תרנ״ה כְּמִנְיַן נָהָ״ר קדוּ״ש), and when you substitute Dam [Blood], whose numerical value is forty-four, for the simple Ehyeh (וּכְשֶׁתָּשִׂים שָׁם אֶהְיֶה הָעוֹלֶה דָּם תַּחַת אֶהְיֶה הַפָּשׁוּט), this total together with the word equals Shet [Seth] (נִמְצָא מִסְפָּר זֶה עִם הַמִּלָּה עוֹלֶה בֵּין הַכֹּל שֵׁת), which is the rectification of Hevel [Abel], who gazed upon the Shekhinah (שֶׁהוּא תִּקּוּן שֶׁל הֶבֶל שֶׁהֵצִיץ בַּשְּׁכִינָה), and the Light descended upon the feet of the Malkhut from behind, as it were (וַיֵּרֶד הָאוֹר עַל רַגְלֵי מַלְכוּת בָּאֲחוֹרַיִים כִּבְיָכוֹל), and she could not retain this abundance (וְלֹא יָכְלָה לְהַחֲזִיק הַשֶּׁפַע הַזֶּה), so this abundance fell downward (וְנָפַל הַשֶּׁפַע הַזֶּה לְמַטָּה), and this was a kind of nullification (וְזֶה הָיָה כְּעֵין בִּטּוּל), but Shet [Seth] upheld the mystery of, “I have placed the sand as a boundary for the sea” (אֲבָל שֵׁת הֶחֱזִיק סוֹד חוֹל שַׂמְתִּי גְּבוּל לַיָּם) (Jeremiah 5:22), and did not allow the turbulent waters to pass beyond the boundary (וְלֹא נָתַן לַמַּיִם הַזֵּידוֹנִים לַעֲבוֹר הַגְּבוּל), and this is sufficient (וְדַי בָּזֶה), and this is what the Zohar says, “And a Mighty Fire struck it” (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר וַאֲקִישׁ בָּהּ אֵשָׁא תַּקִּיפָא), namely Elohim in the Spelling in Full of Yods, which is somewhat Chesed [Kindness], having been sweetened through this Yod (סוֹד אֱלֹהִים בְּמִילּוּי יוּדִין שֶׁהוּא קְצָת חֶסֶד שֶׁנִּתְמַתֵּק בַּיּוֹ״ד הַזֹּאת), and there was refuse within it, and it was removed (וַהֲוָה בָּהּ פְּסֹלֶת וְאִתְעַדִּיאַת).

Its explanation is: this refuse was forced and thrust out from the darkness of the Light (פֵּרוּשׁ הַפְּסֹלֶת הַזֶּה נִדְחַק וְנִדְחַף מִן הָאֹפֶל שֶׁל הָאוֹר), and fell below (וְנָפַל לְמַטָּה), and from it was made Lilit Chayyavta [Guilty Lilith] (וְנַעֲשָׂה מִמֶּנָּה לִילִית חַיֶּיבְתָּא), for from the mystery of “without Adam,” namely the Ze'ir Anpin of the World of Tohu (כִּי מִסּוֹד בְּלִי אָדָם שֶׁהוּא זְעֵיר שֶׁל עוֹלָם הַתֹּהוּ), was made Adam Belial (נַעֲשָׂה מִמֶּנּוּ אָדָם בְּלִיַּעַל), and from His Nukvah was made Lilit (וּמִנּוּקְבֵיהּ נַעֲשֵׂית לִילִית).