Daf 36b (דַּף ל״ו ע״ב)

For the Tekhelet [Blue Thread] covers it (כִּי הַתְּכֵלֶת מְכַסָּה אוֹתָהּ), and they are sustained from it (וְהֵם נִזּוֹנִים מִמֶּנּוּ), yet they fear to touch it (וִירֵאִים לִגַּעַת בּוֹ), and it is known that the mystery of the Tekhelet [Blue Thread] and the Margala [Pearl] is one and the same (וְיָדוּעַ כִּי סוֹד הַתְּכֵלֶת וּמַרְגָּלָא הוּא דָּבָר אֶחָד), and this is the mystery of the seven rocks, in which Lilit Chayyavta [Guilty Lilith] makes her dwelling (וְזֶהוּ סוֹד ז׳ סְלָעִים שֶׁמְּקַנֵּן בּוֹ לִילִית חַיֶּיבְתָּא), and her husband, the Man of Perversities (וּבַעְלָהּ אִישׁ תַּהְפֻּכוֹת), who turns every good thing into evil (שֶׁמְּהַפֵּךְ כָּל דָּבָר מִטּוֹבָה לְרָעָה), namely Samael, dwells in the seven mountains (הוּא סַמָּאֵ״ל מְקַנֵּן בְּז׳ הָרִים), and this is the mystery of, “Hashem was not in the wind” (וְזֶהוּ סוֹד לֹא בָרוּחַ ה׳) (I Kings 19:11), for Havayah is the Ze'ir Anpin, the Tiferet of the World of Tohu (כִּי הוי״ה הוּא זְעֵיר תִּפְאֶרֶת שֶׁל עוֹלָם הַתֹּהוּ), it is the mystery of the Spirit proceeding from the sound of the Shofar of the Hod of Imma, which encompasses the seven voices of Ze'ir Anpin (הוּא סוֹד הָרוּחַ הַיּוֹצֵא מִקּוֹל הַשּׁוֹפָר שֶׁל הוֹד דְּאִמָּא הַכּוֹלֶלֶת ז׳ קוֹלוֹת דְּזְעֵיר), and this is the mystery of, “Hashem walked in the wind of the day” (וְזֶהוּ סוֹד וַיִּתְהַלֵּךְ ה׳ לְרוּחַ הַיּוֹם) (Genesis 3:8), and it is the Spirit that mediates between the waters and the fire of Chesed [Kindness] and Gevurah [Judgment], which are the first two voices (וְהוּא הָרוּחַ הַמַּכְרִיעַ בֵּין הַמַּיִם וְהָאֵשׁ שֶׁל חֶסֶד וּגְבוּרָה שֶׁהֵם שְׁתֵּי קוֹלוֹת הָרִאשׁוֹנִים), but the storm wind is the spirit of impurity, which does not unite (אֲבָל רוּחַ סְעָרָה הוּא רוּחַ הַטֻּמְאָה שֶׁאֵינוֹ מְיַחֵד), for it goes about storming in order to separate and scatter all the workings of the Tree of Life (כִּי הוֹלֵךְ וְסוֹעֵר לְהַפְרִיד וּלְפַזֵּר כָּל פְּעוּלוֹת אִילַן הַחַיִּים), therefore it says, “Hashem was not in the wind” (לָכֵן אָמַר לֹא בָרוּחַ הוי״ה), its explanation is: not like Havayah, which is Tiferet, whose Name indicates His Holiness and His Unity, and understand this (פֵּרוּשׁ לֹא כְּמוֹ הוי״ה הוּא תִּפְאֶרֶת שֶׁמּוֹרֶה שְׁמוֹ עַל קְדֻשָּׁתוֹ וְיִחוּדוֹ וְהָבֵן).

“He refined within it and purified, and from it came forth an earthquake, as it is written, ‘And after the wind, an earthquake’” (אֲבָרִיר בְּהוּ וְאִצְטָרֵיף וְנָפַק מִינֵיהּ רַעַשׁ דִּכְתִיב וְאַחַר הָרוּחַ רַעַשׁ) (I Kings 19:11). To understand this matter (לְהָבִין הָעִנְיָן הַזֶּה), you should know that above, in the Manin Tevirin [Shattered Vessels], there are three levels called Tohu, Bohu, and Darkness (צא״ל שֶׁיֵּשׁ לְמַעְלָה בְּמָאנִין תְּבִירִין ג׳ מַדְרֵגוֹת שֶׁנִּקְרָאִים תֹּהוּ וָבֹהוּ וְחֹשֶׁךְ), while the Spirit of Elohim is Nogah [Brightness], which is not a Klipah but only the heel of Holiness, as is known (וְרוּחַ אֱלֹהִים הוּא נוֹגַהּ שֶׁאֵינוֹ קְלִיפָּה רַק עָקֵב הַקְּדֻשָּׁה כַּיָּדוּעַ), although at times they are four when she is included with them, when she receives the Bitter Fruit from the Heikhal [Palace] of Nogah [Brightness], corresponding to the Hod of the Malkhut of Beri'ah (אַף שֶׁהֵם לִפְעָמִים ד׳ כְּשֶׁנִּכְלֶלֶת עִמָּהֶם כְּשֶׁמְּקַבֶּלֶת פְּרִי מַר מֵהֵיכַל הַנּוֹגַהּ שֶׁהוּא כְּנֶגֶד הוֹ״ד דְּמַלְכוּת דִּבְרִיאָה), nevertheless it is not intrinsically a Klipah (עִם כָּל זֹאת אֵינָהּ קְלִיפָּה בְּעֶצֶם), and corresponding to the three Klipot of the three years of Orlah are the storm wind, the great cloud, the flaming fire, and a brightness surrounding it (וּכְנֶגְדָּם ג׳ קְלִיפּוֹת שֶׁל שָׁלֹשׁ שְׁנֵי עָרְלָה הֵם רוּחַ סְעָרָה עָנָן גָּדוֹל אֵשׁ מִתְלַקַּחַת וְנוֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4), and corresponding to them are the four kingdomsp1-47 mentioned in the Zohar Chadash, Parashat Yitro (38b) (וּכְנֶגְדָּם ד׳ מַלְכֻיּוֹת הַנִּזְכָּרִים בְּזוֹהַר חָדָשׁ פּ׳ יִתְרוֹ), namely: Babylon is the storm wind, which went forth to conquer the world before Nebuchadnezzar the Wicked (וְהֵם אֵלּוּ בָּבֶל הוּא רוּחַ סְעָרָה שֶׁהָלַךְ לִכְבֹּשׁ אֶת הָעוֹלָם לִפְנֵי נְבוּכַדְנֶאצַּר הָרָשָׁע), the great cloud is the kingdom of Media (עָנָן גָּדוֹל אִיהוּ מַלְכוּת מָדַי), the flaming fire is the kingdom of Edom (וְאֵשׁ מִתְלַקַּחַת דָּא אִיהוּ מַלְכוּת אֱדוֹם), and the brightness surrounding it is the kingdom of Greece, which surrounds the Nogah [Brightness] but is not itself Nogah [Brightness] (וְנוֹגַהּ לוֹ סָבִיב דָּא אִיהוּ מַלְכוּת יָוָן דְּסַחֲרָא לוֹן נוֹגַהּ וְלָאו בְּהוֹ נוֹגַהּ), in the mystery of Ge'a Ar [Touching and Pouring], in the words, “Hashem rebuke you, O Satan” (בְּסוֹד ג״ע ע״ר בְּמִלַּת יִגְעַר ה׳ בְּךָ הַשָּׂטָן) (Zechariah 3:2), concerning which it is written “surrounding” (דִּכְתִיב בְּהוֹ סָבִיב), its explanation is: they surround the Nogah [Brightness] from the outside (פֵּרוּשׁ מִסָּבִיב הֵם מְסַבְּבִים אֶת הַנּוֹגַהּ מִבַּחוּץ), but they are not the Nogah [Brightness] itself (וְלָאו בְּהוֹ נוֹגַהּ עַצְמוֹ), nor is it mixed with the living force of the Klipot (וְאֵינוֹ מְעוֹרָב בְּהַקְּלִיפּוֹת חַיּוֹת שֶׁלָּהֶם), for it itself is holy (כִּי הוּא עַצְמוֹ קָדוֹשׁ), and it extends from the Heikhal [Palace] of Nogah [Brightness], namely Hod, where the five Gevurot of MNTZPKH are not sweetened until the future, when it is said, “Wallowing in your blood” (וּמִתְפַּשֵּׁט מֵהֵיכַל הַנּוֹגַהּ הוּא הוֹד שֶׁאֵינוֹ נִמְתָּק ה׳ גְּבוּרוֹת מנצפ״ך אֲשֶׁר שָׁם כִּי אִם לֶעָתִיד וְנֶאֱמַר מִתְבּוֹסֶסֶת בְּדָמַיִךְ) (Ezekiel 16:6).