Daf 4b (דַּף ד׳ ע״ב)

“Concealed within all that is concealed” (סְתִים גּוֹ סְתִימִין), is the Yod (הוּא הַיּוֹ״ד), which was concealed from the Tehiru (אֲשֶׁר נִסְתַּם מֵהַטְּהִירוּ), and Adam Kadma'ah [Primordial Adam] is concealed from another aspect (וְאָדָם קַדְמָאָה סְתִימָאָה מִצַּד אַחֵר), and is concealed from yet another aspect (וְנִסְתָּמַת מִצַּד אַחֶרֶת), by the Primordial Air of the Garment (מֵאֲוִיר קַדְמוֹן דְּהַמַּלְבּוּשׁ). It also broke through (גַּם הִיא בָּקְעָה), to bestow below (לְהַשְׁפִּיעַ לְמַטָּה), the sparkling forth of these Gevurot (הִתְנוֹצְצוּת הַגְּבוּרוֹת הַלָּלוּ), into Reisha d'Ein [the Head of Ein] (בְּרֵישָׁא דְּאֵין), which is also called “Concealed within all that is concealed” (אֲשֶׁר גַּם הוּא נִקְרָא סְתִים גּוֹ סְתִימִין). It is the Yod (הִיא הַיּוֹ״ד), from the mystery of Ein Sof (מֵרָזָא דְּאֵין סוֹף), namely Ein Sof enclosed within the letters of the Garment (הוּא אֵין סוֹף הַמּוּקָּף בָּאוֹתִיּוֹת שֶׁל הַמַּלְבּוּשׁ), in the secret of “the king is bound in the channels” (בְּסוֹד מֶלֶךְ אָסוּר בָּרְהָטִים) (Song of Songs 7:6). And there this measure and boundary of the Judgments begins (וְשָׁם מַתְחִיל הַשִּׁעוּר וְהַגְּבוּל הַזֶּה שֶׁל הַדִּינִים). It broke through and did not break through (בָּקַע וְלֹא בָּקַע); the Yod broke through (הַיּוֹ״ד בָּקְעָה), to bestow below (לְהַשְׁפִּיעַ לְמַטָּה), into the sphere of the Tehiru (בַּכַּדּוּר הַטְּהִירוּ), which is always enclosed within its circle (אֲשֶׁר הוּא תָּמִיד סָגוּר בְּעִגּוּלוֹ). It broke through with its lower point (בָּקְעָה בְּקוֹצָהּ הַתַּחְתּוֹן), which is exceedingly fine and concealed (אֲשֶׁר הִיא דַּקָּה וְנֶעְלֶמֶת בְּיוֹתֵר), therefore the Air belonging to this breakthrough is not known at all (וְלָכֵן אֲוִירָא דִילֵיהּ שֶׁל הַבְּקִיעָה הַזֹּאת לָא אִתְיְדַע כְּלָל). And the intention of this breakthrough (וְכַוָּנַת הַבְּקִיעָה הַזֹּאת), is to bring the Judgments from potential into actuality (הִיא לְהוֹצִיא הַדִּינִין מִן הַכֹּחַ אֶל הַפֹּעַל), until from the pressure of its breakthrough (עַד דְּמִגּוֹ דְּחִיקוּ דְּבְקִיעוּתֵיהּ), through the fine lower point (בְּקוֹץ הָרַק שֶׁלְּמַטָּה), one Light shines (נָהִיר נְהוֹרָא חַד), within which are included all five Gevurot of MNTZPKH (אֲשֶׁר כְּלוּלִים בָּהּ כָּל הַה׳ גְּבוּרוֹת שֶׁל מנצפ״ך), drawn from the Alef-Beit (הַנִּמְשָׁךְ מֵהָאַלְפָא בֵיתָא), and from it the Name Elohim shines and is revealed (וּמֵאִירָה וּמִתְגַּלָּה מִמֶּנָּה שֵׁם אֱלֹהִים), which consists of five letters (אֲשֶׁר הוּא ה׳ אוֹתִיּוֹת), and this Name descends into the worlds of Beri'ah, Yetzirah, and Asiyah in its fillings (וְהַשֵּׁם הַזֶּה יוֹרֵד בְּעוֹלָמוֹת בי״ע בְּמִלּוּאָיו), in the secret of “with compassion He desired the earth” (בְּסוֹד בְּרַחֲמִים אֶרֶץ רָצָה), in order to save the Rose from among the thorns (כְּדֵי לְהַצִּיל הַשּׁוֹשַׁנָּה מִבֵּין הַחוֹחִים), through its five mighty leaves (בַּחֲמֵשׁ עָלִין תַּקִּיפִין דִּילֵיהּ), as its explanation will come (כְּמוֹ שֶׁיָּבוֹא בֵּיאוּרוֹ), in the discourse of Rabbi Chizkiyah in this parashah (בְּמַאֲמַר רַבִּי חִזְקִיָּה בַּפָּרָשָׁה הַזֹּאת). And also from MNTZPKH (וְגַם מִן מנצפ״ך), the North is aroused at midnight (מִתְעוֹרֵר הַצָּפוֹן בַּחֲצוֹת הַלַּיְלָה), in the secret of the warming of the desire for union, as it were (בְּסוֹד חִמּוּם הַתַּאֲוָה שֶׁל הַזִּוּוּג כִּבְיָכוֹל), in the secret of “His left hand is under my head” (בְּסוֹד שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי) (Song of Songs 2:6), first (קוֹדֶם), and afterward, “and His right hand embraces me” (וְאַחַר כָּךְ וִימִינוֹ תְּחַבְּקֵנִי) (Song of Songs 2:6), to sweeten these Gevurot (לְהַמְתִּיק הַגְּבוּרוֹת הַלָּלוּ). And from MNTZPKH (וּמִן מנצפ״ך), one thousand four hundred worlds spread forth in the World of Beri'ah (מִתְפַּשְּׁטִים אֶלֶף וְאַרְבַּע מֵאוֹת עוֹלָמוֹת בְּעוֹלַם הַבְּרִיאָה), from the secret of its five letters (מִסּוֹד ה׳ אוֹתִיּוֹת שֶׁלּוֹ), whose numerical value is two hundred and eighty (שֶׁעוֹלִים פ״ר), and when the letter Heh of the Name, namely the Shekhinah (וּכְשֶׁמִּזְדַּוֵּג אוֹת ה׳ שֶׁל הַשֵּׁם הִיא הַשְּׁכִינָה), with Yisrael, whose letters are “to my head” (עִם יִשְׂרָאֵל שֶׁהוּא אוֹתִיּוֹת לְרֹאשִׁי), then “His left hand,” namely MNTZPKH, is sweetened by the embrace of the right (אָז שְׂמֹאלוֹ דְּהַיְנוּ מנצפ״ך נִמְתָּק בַּחִבּוּק שֶׁל הַיָּמִין), and they become five times two hundred and eighty (וְנַעֲשִׂים ה׳ פְּעָמִים פ״ר), ascending to one thousand four hundred (וְעוֹלִים אֶלֶף וְאַרְבַּע מֵאוֹת), Worlds of Longing (עַלְמִין דְּכִיסוּפִין), mentioned in the Idra (הַנִּזְכָּר בָּאִדְרָא) (Idra Zuta, 288a). For in the worlds of Beri'ah, Yetzirah, and Asiyah (כִּי בְּעוֹלָמוֹת בי״ע), there are not so many Chasadim within them (אֵין בּוֹ כָּל כָּךְ חֲסָדִים), in the secret of good and evil (בְּסוֹד טוֹב וָרָע), for the good is the holy Gevurot (כִּי טוֹב הֵם הַגְּבוּרוֹת הַקְּדוֹשִׁים), which have been sweetened (שֶׁנִּמְתְּקוּ), from Above (מִלְמַעְלָה), by the delight of the righteous (מֵהַשַּׁעֲשׁוּעַ שֶׁל הַצַּדִּיקִים), which comes from the Garment (שֶׁבָּא מֵהַמַּלְבּוּשׁ), for then the worlds are revealed (דְּאָז מִתְגַּלִּים עוֹלָמוֹת), from all the details (מִכָּל הַפְּרָטִים), by which the worlds are divided and built (שֶׁמִּתְחַלְּקִים וְנִבְנִים עוֹלָמוֹת), and the souls of the righteous are able to derive greater enjoyment (וְהַנְּשָׁמוֹת שֶׁל הַצַּדִּיקִים יְכוֹלוֹת לֵהָנוֹת בְּיוֹתֵר), from the Gevurot that have been sweetened (מִן הַגְּבוּרוֹת הַנִּמְתָּקִים), more than from the Chasadim (יוֹתֵר מִן הַחֲסָדִים), because they are subtle (שֶׁהֵם דַּקִּים), and are not divided (וְאֵינָם מִתְחַלְּקִים), and the souls do not have such capacity to receive them (וְאֵין כֹּחַ כָּל כָּךְ בְּיַד הַנְּשָׁמוֹת לְקַבְּלָם), for they are exceedingly pure and refined (כִּי הֵם זַךְ וּבָרוּר מְאֹד). And the evil (וְהָרָע), that is in the worlds of Beri'ah, Yetzirah, and Asiyah (שֶׁבָּעוֹלָמוֹת בי״ע), is the Klipot (הֵם הַקְּלִיפּוֹת), and the Chasadim come from Above (וְהַחֲסָדִים בָּאִים מִלְמַעְלָה), especially at midnight (וּבִפְרָט בִּזְמַן חֲצוֹת), in the secret of “Awake, O north; and come, O south” (בְּסוֹד עוּרִי צָפוֹן וּבוֹאִי תֵימָן) (Song of Songs 4:16), and at that time they grind the Manna (וּבְאוֹתוֹ זְמַן שׁוֹחֲקִים מ״ן) (Chagigah 12b), of the most severe MNTZPKH (שֶׁל מנצפ״ך הַקָּשִׁים בְּיוֹתֵר), for the banquet and enjoyment of the righteous (לִסְעוּדַת וּלְהֲנָאַת הַצַּדִּיקִים).