Daf 53a (דַּף נ״ג ע״א)

In her Yesod [Foundation] she sustains this Yesod of the Malkhut (בִּיסוֹד שֶׁלָּהּ הִיא מַחֲזִיקָה אֶת הַיְסוֹד דְּמַלְכוּת הַזֶּה), which is called Be'er [Well] (הַנִּקְרָא בְּאֵ״ר), and it is the notarikon of, “Into Your hand I entrust my spirit” (וְהוּא נוֹטָרִיקוֹן בְּיָדְךָ אַפְקִיד רוּחִי) (Psalms 31:6), and it gathers to itself the souls together with Bnei Yisrael in the mystery of the Mayin Nukvin [Feminine Waters] (וְהוּא כּוֹלֵל אֵלָיו נְשָׁמוֹת עִם בְּנֵי יִשְׂרָאֵל בְּסוֹד מַיִין נוּקְבִין), and this is why the Zohar says, “Eliyahu is from this Well” (וְזֶהוּ שֶׁאוֹמֵר בַּזֹּהַר אֵלִיָּהוּ מֵהַאי בְּאֵר אִיהוּ), and he receives strength from the Yesod [Foundation] of Imma (וְהוּא מְקַבֵּל חִזּוּק מִיְסוֹד דְּאִמָּא), dwelling in the World of Beri'ah (הַמְקַנֶּנֶת בְּעוֹלָם הַבְּרִיאָה), through his attachment to Metatron (ע״י הִתְדַּבְּקוּתוֹ בְּמַטַּטְרוֹ״ן), who likewise corresponds to the Yesod [Foundation] (שֶׁהוּא גַּם כֵּן כְּנֶגֶד יְסוֹד), which apportions sustenance to all the princes of the world (שֶׁהוּא הַמְחַלֵּק מָזוֹן לְכָל שָׂרֵי הָעוֹלָם), as in, “And Yosef was the provider of grain for all the people of the land” (ע״ד וְיוֹסֵף הוּא הַמַּשְׁבִּיר בָּר לְכָל עַם הָאָרֶץ) (Genesis 42:6), and concerning the Yesod [Foundation] it is said, “Like a man's cave and its attachments” (וְעַל יְסוֹד נֶאֱמַר כִּמְעָר אִישׁ וְלִוְיוֹת), and this is the mystery of Me'arah [Cave] (וְזֶהוּ סוֹד מְעָרָה), which is the mystery of Asiyah (שֶׁהוּא סוֹד עֲשִׂיָּה), ascending above to receive the abundance of prayer (אֲשֶׁר עוֹלָה לְמַעְלָה לְקַבֵּל שֶׁפַע הַתְּפִלָּה), and Eliyahu is the mystery of YAHLV (וְאֵלִיָּהוּ הוּא סוֹד יאהל״ו), in the Yesod [Foundation] of Imma (בִּיסוֹד דְּאִמָּא), whose numerical value is the Name B"N of the Judgments (שֶׁהוּא בְּגִי׳ שֵׁם בֶּן דְּדִינִין), in the Yesod [Foundation] of Imma (הוּא בִּיסוֹד דְּאִמָּא), and this is the Name entrusted to Eliyahu in the cave (וְזֶהוּ הַשֵּׁם הַנִּמְסָר לְאֵלִיָּהוּ בַּמְּעָרָה), for at that time it was decreed upon him to rectify the World of Asiyah (כִּי בְּאוֹתוֹ הַפַּעַם נִגְזַר הוּא לְתַקֵּן עוֹלָם הָעֲשִׂיָּה), and to raise it from level to level (וּלְהַעֲלוֹתוֹ מִמַּדְרֵגָה לְמַדְרֵגָה), in the mystery of the ascent of prayer and the ascent of Shabbat and the like (בְּסוֹד עֲלִיַּת הַתְּפִלָּה וַעֲלִיַּת שַׁבָּת וְכַיּוֹצֵא בוֹ), for apart from this it has no purpose (כִּי זוּלַת זֶה אֵין לוֹ תַּכְלִית). And Eliyahu and Metatron are the mystery of the Mayin Nukvin [Feminine Waters] (וְאֵלִיָּהוּ וּמַטַּטְרוֹן הֵם סוֹד מַיִין נוּקְבִין), when the deeds of those below are not found (כְּשֶׁאֵין מַעֲשֵׂה הַתַּחְתּוֹנִים מָצוּי), then they themselves become the Mayin Nukvin [Feminine Waters] (אָז הֵם נַעֲשִׂים מַיִין נוּקְבִין), for they too were human beings like us (שֶׁגַּם הֵם הָיוּ בְּנֵי אָדָם כָּמוֹנוּ), and this is the mystery of the Yibbum [Levirate Marriage] of Metatron with Sandalphon (וְזֶהוּ סוֹד יִבּוּם מַטַּטְרוֹן עִם סַנְדַּלְפוֹן), who is the mystery of the Light of the Malkhut dwelling in Asiyah (שֶׁהוּא סוֹד אוֹר מַלְכוּת הַמְקַנֶּנֶת בַּעֲשִׂיָּה), in this manner (בְּאוֹפֶן הַזֶּה), namely Sandalphon (שֶׁהוּא סַנְדַּלְפוֹן), and this is the meaning of the verse, “And the man removed his shoe” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב וְשָׁלַף אִישׁ נַעֲלוֹ) (Ruth 4:7), this is Metatron (הוּא מַטַּטְרוֹן), “and gave it to his fellow” (וְנָתַן לְרֵעֵהוּ), this is Sandalphon (זֶהוּ סַנְדַּלְפוֹן), and he, as it were, raises up the name of the dead (וְהוּא הַמֵּקִים כִּבְיָכוֹל שֵׁם הַמֵּת), when the latter sleeps, Heaven forbid, and does not oversee the world (כְּשֶׁיָּשֵׁן ח״ו וְאֵינוֹ מַשְׁגִּיחַ עַל הָעוֹלָם), he reveals the sparks and aftergrowths from Ze'ir Anpin through his wife (הוּא מְגַלֶּה הַנִּיצוֹצוֹת וְהַסְּפִיחִים מִן זְעֵיר ע״י אִשְׁתּוֹ), and, as it were, unites with his wife (וְהוּא מְזַוֵּג כִּבְיָכוֹל עִם אִשְׁתּוֹ), and reveals the sparks of Torah (וּמְגַלֶּה נִיצוֹצֵי הַתּוֹרָה), and the mystery of the matter is (וְסוֹד הַדָּבָר הוּא), when the Heikhalot [Palaces] of Ze'ir Anpin unite with the Heikhalot [Palaces] of Nukvah (כְּשֶׁמִּתְדַּבְּקִים הֵיכְלֵי זְעֵיר עִם הֵיכְלֵי נוּקְבֵיהּ), they are all included in the Heikhal [Palace] of Ahavah [Love] (הֵם כֻּלָּם נִכְלָלִים בְּהֵיכַל אַהֲבָה), in the mystery of the Zivug [Union] during “Shema Yisrael” (בְּסוֹד זִוּוּג בִּשְׁמַע יִשְׂרָאֵל), and Sandalphon, who is Eliyahu, binds crowns for his Master from the prayers of Yisrael (וְסַנְדַּלְפוֹן הוּא אֵלִיָּהוּ קוֹשֵׁר כְּתָרִים לְקוֹנוֹ מִתְּפִלָּתָן שֶׁל יִשְׂרָאֵל), in the mystery of the cantillation marks, the letters, and the vowel points (בְּסוֹד טְעָמִים וְאַתְוָון וּנְקֻדּוֹת), and once Keter, Chokhmah, and Binah (כַּח״ב) are established for Ze'ir Anpin and Nukvah in their proper order (וְכֵיוָן שֶׁנַּעֲשֶׂה כֶּתֶר חָכְמָה בִּינָה לִזְעֵיר וְנוּקְבֵיהּ כְּתִקּוּנָם), then certainly the rectifications of the other limbs of the body are established in their places (מִכָּל שֶׁכֵּן תִּקּוּנֵי שְׁאָר אֵיבָרִים דְּגוּפָא שֶׁנִּתְקְּנוּ בִּמְקוֹמָן), since they possess Mochin [Mentalities] (כֵּיוָן שֶׁיֵּשׁ בָּהֶן מוֹחִין). For within the Malkhut, her first nine Sefirot are called Mochin [Mentalities] (כִּי בַּמַּלְכוּת הַט׳ סְפִירוֹת שֶׁלָּהּ נִקְרָאִים מוֹחִין), while her tenth Sefirah is called Malkhut (וּמִדָּה הָעֲשִׂירִית שֶׁלָּהּ הִיא נִקְרֵאת מַלְכוּת).