Daf 41a (דַּף מ״א ע״א)

And the Shekhinah does not rest except in the midst of the joy of a commandment (וְאֵין הַשְּׁכִינָה שׁוֹרָה אֶלָּא מִתּוֹךְ שִׂמְחָה שֶׁל מִצְוָה) (Shabbat 30b), it is the joy of the Zivug [Union] (הוּא שִׂמְחָה שֶׁל הַזִּוּוּג), it is the love between those Supernal Beloveds (הוּא אַהֲבָה בֵּין אִינוּן דּוֹדִים דִּלְעֵילָּא), while Tohu is folly (וְתֹהוּ הוּא שְׁטוּתָא), for it is the mystery of the old king from the Six Days of Creation (כִּי הוּא סוֹד מֶלֶךְ זָקֵן מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית), and the king in impurity (וּמֶלֶךְ בַּטֻּמְאָה), and he is the old and foolish king (וְהוּא זָקֵן וּכְסִיל) (Ecclesiastes 4:13), who, although he knows that he has no understanding, continually acts in his folly to destroy him in the end (שֶׁגַּם שֶׁיּוֹדֵעַ שֶׁאֵין לוֹ שֵׂכֶל הוּא פּוֹעֵל שְׁטוּתוֹ תָּמִיד לְהַכְרִיתוֹ לְאַחֲרִיתוֹ), and he deceives the hearts of mankind (וְהוּא מְרַמֶּה לֵב בְּנֵי הָאָדָם), and inclines them toward evil (וּמַטֶּה אוֹתָם לְרָעָה), after he mixes the food with the refuse (אַחַר שֶׁהוּא מְעָרֵב אֹכֶל בַּפְּסוֹלֶת), when the abundance comes into this world (בְּבוֹא הַשֶּׁפַע אֶל הָעוֹלָם הַזֶּה), especially when Yisrael is under the dominion of the idolatrous nations (וּבִפְרָט בִּזְמַן שֶׁיִשְׂרָאֵל בְּיַד הָאֻמּוֹת עוֹבְדֵי עֲבוֹדָה זָרָה), then all the good worlds are in joy (וְאָז כָּל הָעוֹלָמוֹת הַטּוֹבִים הֵם בַּחֶדְוָה), for they enjoy the radiance of the Shekhinah, who rests only in the midst of joy (שֶׁהֵם נֶהֱנִים מִזִּיו שְׁכִינָה שֶׁאֵינָהּ שׁוֹרָה אֶלָּא מִתּוֹךְ שִׂמְחָה), they receive, drink, and rejoice in their union (מְקַבְּלִים וְשׁוֹתִים וּשְׂמֵחִים בְּיִחוּדָם), and the world of folly, namely the old and foolish king, also receives (וְגַם עוֹלָם הַשְּׁטוּת שֶׁל מֶלֶךְ זָקֵן וּכְסִיל מְקַבְּלִים), like one who gives a bone to a dog (כְּמַאן דְּיָהִיב גַּרְמָא לְכַלְבָּא), and this is mixed with that (וּמְעוֹרָב זֶה בָּזֶה), as the abundance descends into this world (בְּיוֹרְדוֹ בָּעוֹלָם הַזֶּה הַשֶּׁפַע), and the food and the refuse become mixed together (וְנַעֲשֶׂה אֹכֶל וּפְסוֹלֶת מְעוֹרָב), and afterward they are separated more completely through man (וְאַחַ״כ מִתְבָּרֵר יוֹתֵר הֵיטֵב ע״י הָאָדָם). “Darkness is the mighty black Fire in color” (חֹשֶׁךְ הוּא אֵשָׁא אוּכָּמָא תַּקִּיף בְּגָוָון) (Zohar 16a). It is the Gevurah of Hod (הוּא גְּבוּרַת הוֹד), and it is stronger and mightier in its operation than the Gevurah itself, as is known (וְתַקִּיף וְאַמִּיץ בִּפְעֻלָּתוֹ יוֹתֵר מֵהַגְּבוּרָה עַצְמָהּ כַּנּוֹדָע). The Red Fire is the Gevurah of Gevurah (אֵשָׁא סוּמָקָא הוּא גְּבוּרַת גְּבוּרָה), mighty in appearance (תַּקִּיף בְּחֵיזוּ), its explanation is: strong in appearance, but not in color (פֵּרוּשׁ חָזָק בְּמַרְאֶה אֲבָל לֹא בְּגָוָן), and it is not as severe a Judgment as the Hod (וְאֵינוֹ כָּל כָּךְ דִּין חָזָק כְּמוֹ הַהוֹד), for Hod has no sweetening from Imma Ila'ah [Supernal Mother], since it does not reach it, as is known in the Order of Atzilut (כִּי הוֹד אֵין לוֹ מִתּוּק מֵאִמָּא עִלָּאָה אַחַר שֶׁאֵינָהּ מַגִּיעָה אֵלָיו כַּנּוֹדָע בְּסֵדֶר אֲצִילוּת), and there the five appearances of blood reach (וְשָׁם מַגִּיעַ ה׳ מַרְאוֹת דָּמִים), and afterward they become impure blood from the Name Elohim (וְנַעֲשִׂים אַחַ״כ דָּם טָמֵא מִשֵּׁם שֶׁל אֱלֹהִים), which is the shared Name (הוּא שֵׁם הַמְּשֻׁתָּף). The Green Fire is the mighty one in form (אֵשָׁא יְרוֹקָא תַּקִּיף בְּצִיּוּר), it is the Fire from the sweetened Yesod (הוּא הָאֵשׁ מִיְּסוֹד הַמְמוּתָּק), at the time of circumcision and peri'ah [uncovering] (בְּעֵת מִילָה וּפְרִיעָה), at the time of the cutting away of the foreskin (בִּזְמַן כְּרִיתַת הָעָרְלָה), and apart from this it has no sweetening (וְזוּלַת זֶה אֵין לוֹ מִתּוּק), and the proof of this is that it is green (וְהָעֵד עַל זֶה שֶׁהוּא יָרוֹק), and the clinging foreskin is called the Green Line (וְהָעָרְלָה הַנִּדְבֶּקֶת הִיא נִקְרֵאת קַו יָרוֹק), and this is the mystery of what our Rabbis of blessed memory said, “Hydrops is a sign of transgression” (וְזֶהוּ סוֹד שֶׁאַרְזַ״ל סִימָן לַעֲבֵרָה הַדְּרוֹקָן) (Shabbat 33a). The White Fire, which includes everything (אֵשָׁא חִוָּרָא דְּכָלִיל כֹּלָּא), is truly the Gevurah of Binah (הוּא מַמָּשׁ גְּבוּרַת בִּינָה), which is Fire, for Judgments are aroused from her (שֶׁהוּא אֵשׁ כִּי דִּינִין מִתְעָרִין מִינָּה), and it includes all the fires in order to sweeten them (וְהוּא כּוֹלֵל כָּל הָאֵשׁוֹת לְמַתְּקָם), for there is the Name Elohim in the Spelling in Full of Yods, whose numerical value is Esh [Fire] (כִּי שָׁם הוּא שֵׁם אֱלֹהִים בְּמִלּוּי יוּדִין הָעוֹלֶה אֵשׁ), and it is the White Fire (וְהוּא אֵשָׁא חִוָּרָא), in the mystery of the drop of the Yod, which is Chesed [Kindness] (בְּסוֹד טִפַּת יוּ״ד הוּא חֶסֶד). “The mighty Darkness among all the fires—this strengthened the Tohu” (חֹשֶׁךְ תַּקִּיף בְּכָל אֵשִׁין וְדָא אִתְקְפִיף לְתֹהוּ).