Daf 43a (דַּף מ״ג ע״א)

Therefore the Zohar says, “And the Spirit of Elohim hovered over the face of the waters” (לָכֵן אוֹמֵר הַזֹּהַר וְכֵן וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם) (Genesis 1:2). Its explanation is: likewise, the power of the Spirit of Elohim raises it (וּפֵרוּשׁוֹ וְכֵן כֹּחַ הָרוּחַ אֱלֹהִים מַעֲלֶה אוֹתוֹ), when it joins with this Voice of the rain (בְּהִתְחַבְּרוֹ עִם הַקּוֹל הַזֶּה שֶׁל הַמָּטָר), and hovers over the face of the waters (וּמְרַחֵף עַל פְּנֵי הַמַּיִם), namely the power of the drops called the face of the waters (הֵם כֹּחַ הַטִּפִּין הַנִּקְרָאִים פְּנֵי הַמַּיִם), for they are faces and not backs (כִּי הֵם פָּנִים וְלֹא אֲחוֹרַיִים), corresponding to the Tehom [Deep] they are called faces (כְּנֶגֶד הַתְּהוֹם נִקְרָאִים פָּנִים), and this is sufficient for the one who understands (וְדַי לַמֵּבִין). “Stones embedded within the Tehom [Deep], from which waters emerge; therefore they are called the face of the Tehom [Deep]” (אַבְנִין מְשַׁקְּעִין גּוֹ תְּהוֹמִי דְּנָפִיק מַיָּא מַנְהוֹן וְעַל דָּא אִקְרוּן פָּנִים פְּנֵי תְהוֹם). Its explanation is: this refers to the power of the drops of the Manin Tevirin [Shattered Vessels], embedded within this Tehom [Deep] (וּפֵרוּשׁוֹ הוּא עַל כֹּחַ הַטִּפִּין שֶׁל מָאנִין תְּבִירִין הַמְשֻׁקָּעִים בְּתוֹךְ הַתְּהוֹם הַזֶּה), from which waters emerge to ascend above (דְּנָפְקִי מַיָּא מַנְהוֹן לַעֲלוֹת לְמַעְלָה), and they do not ascend all at once (וְאֵינָם עוֹלִים בְּפַעַם אַחַת), but little by little (אֶלָּא עַל יַד עַל יָד), as it is said, “He who gathers little by little increases” (שֶׁנֶּאֱמַר וְקֹבֵץ עַל יָד יַרְבֶּה) (Proverbs 13:11), and not to destroy the Klipah all at once (וְלֹא לְהָמִית הַקְּלִיפָּה בְּפַעַם אַחַת), because at present there are not yet enough good deeds worthy for all the generations to be created (אַחַר שֶׁאֵין עַתָּה כָּל כָּךְ מַעֲשִׂים טוֹבִים הָרְאוּיִים לְכָךְ לְהִבָּרְאוֹת הַדּוֹרוֹת כֻּלָּם), namely the food (דְּהַיְינוּ הָאֹכֶל), and to cast away the refuse of vomit and excrement (וּלְהַשְׁלִיךְ הַפְּסוֹלֶת שֶׁל קִיא צוֹאָה), namely the nations that oppress Yisrael (הֵם הָאֻמּוֹת הַמְּצֵרִים לְיִשְׂרָאֵל), for every soul has its refuse (כִּי כָּל נֶפֶשׁ יֵשׁ לָהּ פְּסוֹלֶת), and therefore they are called the face of the waters (וְעַל זֶה נִקְרָאִים פְּנֵי הַמַּיִם). Its explanation is: the drop of Chesed [Kindness] is the face (פֵּרוּשׁ טִפַּת חֶסֶד פָּנִים), namely the face of the Tehom [Deep] (דְּהַיְינוּ פְּנֵי תְהוֹם), whose letters spell Mavet [Death] (הֵם אוֹתִיּוֹת הַמָּוֶת), in which there is no mixture of right and left (שֶׁאֵין בּוֹ יָמִין וּשְׂמֹאל מְעוֹרָבִים), rather it is entirely left (אֶלָּא כֻּלּוֹ שְׂמֹאל), while the sparks of purity are called faces (וְהַנִּיצוֹצֵי טָהֳרָה נִקְרְאוּ פָּנִים), though not the Supernal Faces of Holiness (אֲבָל לֹא הַפָּנִים שֶׁבַּקְּדֻשָּׁה לְמַעְלָה), but the face of the Tehom [Deep] of the Manin Tevirin [Shattered Vessels] (אֶלָּא פְּנֵי תְהוֹם שֶׁל מָאנִין תְּבִירִין), and this is sufficient (וְדַי בָּזֶה). “The Spirit directed and strengthened those faces—the face of the waters—this one according to what was fitting for it, and that one according to what was fitting for it” (רוּחַ אַנְהִיג וְאִתְקַיף לְאִינוּן פָּנִים פְּנֵי הַמַּיִם דָּא כְּמָא דְּאִצְטְרִיךְ לֵיהּ וְדָא כְּמָא דְּאִצְטְרִיךְ לֵיהּ) (Zohar 16a).

Its explanation is: the Spirit of Elohim Chayim [Living Elohim], of which we spoke above, is the Spelling in Full of Elohim with Yods (פֵּרוּשׁ רוּחַ אֱלֹהִים חַיִּים שֶׁאָמַרְנוּ לְמַעְלָה הוּא הַמִּלּוּי שֶׁל אֱלֹהִים בְּמִלּוּי יוּדִין), it gathers the sparks of purity (הוּא הַמְלַקֵּט נִיצוֹצֵי טָהֳרָה), directs them (וּמַנְהִיג אוֹתָם), strengthens them (וּמְחַזְּקָם), and gives them the power to ascend to the Heikhalot [Palaces] of the King (וְנוֹתֵן בָּהֶם כֹּחַ לַעֲלוֹת אֶל הֵיכְלֵי מֶלֶךְ), unlike their weakened state below (וְלֹא כְּמוֹ שֶׁהֵם חַלּוּשִׁים לְמַטָּה), where they have no strength to lift up their heads and ascend above (שֶׁאֵין בָּהֶם כֹּחַ לְהָרִים רֹאשׁ לַעֲלוֹת לְמַעְלָה), and this Spirit gives them the power to ascend (וְרוּחַ הַזֶּה נוֹתֵן בָּהֶם כֹּחַ לַעֲלוֹת), unlike that impure storm wind (לֹא כְּמוֹ הָרוּחַ סְעָרָה הַטָּמֵא הַזֶּה), which weakens the power of ascent (הַמַּחֲלִישׁ כֹּחַ הָעֲלִיָּה), drives them away (וְדוֹחֶה אוֹתָם), and storms and agitates them (וּמְסַעֵר וּמַרְעִישׁ אוֹתָם), so that they cannot unite together in the mystery of the Teivah [Word] (שֶׁלֹּא יִתְחַבְּרוּ יַחַד בְּסוֹד תֵּיבָה), and attain union in order to ascend (וְיִהְיוּ לָהֶם יִחוּד לַעֲלוֹת), and this can only be accomplished by one who gives his life for the sanctification of the Name (וְזֶה לֹא יֵעָשֶׂה אֶלָּא ע״י שֶׁמּוֹסֵר נַפְשׁוֹ עַל קְדֻשַּׁת הַשֵּׁם), measure for measure (מִדָּה כְּנֶגֶד מִדָּה), he is given the power to slay them, to slaughter a slaughter, and prepare it (יֵשׁ בּוֹ בְּכֹחַ לַהֲרֹג אוֹתָם לִטְבֹּחַ טֶבַח וְהָכֵן).