Daf 53b (דַּף נ״ג ע״ב)

Since they are sometimes concealed within Imma (כֵּיוָן שֶׁהֵם נֶעְלָמִים בְּאִמָּא לִפְעָמִים), and here, in the Heikhalot [Palaces] of Ze'ir Anpin, namely the Heikhal [Palace] of Ahavah [Love] and the Heikhal [Palace] of Hod (וְכָאן בְּהֵיכְלֵי זְעֵיר דְּהַיְינוּ הֵיכַל אַהֲבָה וְהֵיכַל הוֹד), they are the mystery of the two halves of the body (הֵם סוֹד תְּרֵי פַּלְגָא דְגוּפָא), therefore they are considered as one (לָכֵן נֶחְשָׁבִים כְּאַחַת), and the Heikhal [Palace] of Etzem HaShamayim [Essence of Heaven] and the Heikhal [Palace] of Elohei Yisrael are the mystery of the four letters of Havayah (וְהֵיכַל עֶצֶם הַשָּׁמַיִם וְהֵיכַל אֱלֹהֵי יִשְׂרָאֵל הֵם בְּסוֹד ד׳ אוֹתִיּוֹת הוי״ה), for the Heikhal [Palace] of Ahavah [Love] is reckoned with the Netzach, Hod, and Yesod as Atika [Ancient One] (כִּי הֵיכַל אַהֲבָה נֶחְשָׁב עַל נהי״ם כְּעַתִּיקָא), and as Keter [Crown] and head for them (וּכְכֶתֶר וְרֹאשׁ לָהֶם), just as we say concerning the upper half of the Tiferet of Arich Anpin, which becomes the Keter [Crown] of Ze'ir Anpin and Nukvah (כְּמוֹ שֶׁאָנוּ אוֹמְרִים עַל חֲצִי ת״ת דַּאֲרִיךְ שֶׁנַּעֲשֶׂה כֶּתֶר לִזְעֵיר וְנוּקְבֵיהּ), and then occurred the accusation of the moon (וְאָז הָיְתָה קִטְרוּג הַלְּבָנָה), therefore here too, in the Heikhal [Palace] of Ahavah [Love], which corresponds to Tiferet (וְלָכֵן גַּם כֵּן כָּאן בְּהֵיכַל אַהֲבָה שֶׁהוּא כְּנֶגֶד ת״ת), from there Yaakov begins and concludes with “Yisrael is a youth” (מִשָּׁם מַתְחִיל יַעֲקֹב וּמְסַיֵּם נַעַר יִשְׂרָאֵל), and there as well the expression Keter [Crown] applies to the Partzuf of Yisrael (וְשָׁם גַּם כֵּן שַׁיָּךְ לְשׁוֹן כֶּתֶר לְפַרְצוּף יִשְׂרָאֵל), therefore it is alluded to by the apex of the Yod (וּמִפְּנֵי זֶה הוּא נִרְמָז בְּקוֹצוֹ שֶׁל יו״ד), in relation to the Netzach, Hod, and Yesod receiving from it (לְעֵרֶךְ נהי״ם הַמְקַבְּלִים מִמֶּנּוּ), and they are truly the likeness of the Heikhalot [Palaces] in complete form (וְהֵם מַמָּשׁ דְּמוּת הֵיכָלוֹת בְּצִיּוּר גָּמוּר). It does not portray itself so completely as the Heikhalot [Palaces] beneath it (לֹא כֵן הוּא מְצַיֵּר עַצְמוֹ כָּל כָּךְ כְּמוֹ הַהֵיכָלוֹת שֶׁלְּמַטָּה מִמֶּנּוּ), for the Heikhalot [Palaces] of Nukvah acquire their likeness from it (שֶׁהֵיכְלֵי נוּקְבֵיהּ קוֹנִים <דְּמוּת> מִמֶּנּוּ), and are built within her (וְהֵם נִבְנִים בְּתוֹכָהּ), because its Netzach, Hod, and Yesod (נה״י) become her eyes (כִּי נה״י שֶׁלּוֹ הֵם לָהּ לְעֵינַיִם), as is known, in the mystery of, “A large stride takes away one five-hundredth of a man's eyesight” (כַּנּוֹדָע בְּסוֹד פְּסִיעָה גַסָּה נוֹטֶלֶת אֶחָד מֵחֲמֵשׁ מֵאוֹת מֵהַמָּאוֹר שֶׁל אָדָם) (Berakhot 43b), and in the Heikhal [Palace] of Netzach the Yod itself is alluded to (וּבְהֵיכַל נֵצַח מְרוּמֶּזֶת הַיו״ד עַצְמָהּ), the drop of Chesed [Kindness] (טִפַּת חֶסֶד), because it builds the Chokhmah [Wisdom] of Nukvah (לִהְיוֹת כִּי הוּא בּוֹנֶה חָכְמַת נוּקְבֵיהּ), and it is her right eye (וְהוּא הָעַיִן יָמִין שֶׁלָּהּ), and it is the crimson tongue (וְהִיא הַלָּשׁוֹן שֶׁל זְהוֹרִית), the mystery of Zahariel/Zahrariel (סוֹד זְהַרִיאֵל זְהַרְרִיאֵל), which also illuminates in the Malkhut (הַמְּאִירָה גַּם כֵּן בַּמַּלְכוּת), which is Livnat HaSapir [Sapphire Pavement] (שֶׁהוּא לִבְנַת הַסַּפִּיר). And the Heh of Havayah is alluded to and engraved in the Heikhal [Palace] of Nogah [Brightness] (וְהַה״י שֶׁל הוי״ה נִרְמְזָה וְנֶחְקְקָה בְּהֵיכַל הַנּוֹגַהּ), which corresponds to Hod (הוּא מְכֻוָּן כְּנֶגֶד הו״ד), for there is the mystery of the Binah [Understanding] of Nukvah, as is known (כִּי שָׁם הוּא סוֹד בִּינַת נוּקְבֵיהּ כַּנּוֹדָע), and within her, or in the mystery of Abba (וְהִיא בְּתוֹכָהּ אוֹ עַל שֵׁם אַבָּא), who is the mystery of the Yod, while Imma is the mystery of the Heh (הוּא סוֹד יו״ד וְאִמָּא הִיא סוֹד ה״י), dwelling upon the Throne (מְקַנְּנִים בְּכוּרְסְיָיא), in the mystery of the Mem and Samekh of the Tablets (בְּסוֹד מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת), which are the Netzach and Hod (נה״י) of Imma (הֵם נֵצַח וְהוֹד דְּאִמָּא), becoming Afarsemon [Persimmon Balsam] in the Atik of Beri'ah (הַנַּעֲשִׂים אַפַרְסְמוֹן בְּעַתִּיק דִּבְרִיאָה), so too here in the Netzach and Hod (נה״י) of the Mem and Samekh of the Appiryon [Palanquin] of Nukvah (כֵּן כָּאן בְּנ״ה שֶׁל ס״מ שֶׁל אַפִּרְיוֹן דְּנוּקְבֵיהּ), and the Vav of Havayah is the mystery of Yesod [Foundation] (וְהַוָי״ו שֶׁל הוי״ה הוּא סוֹד יְסוֹד), in the mystery of the verse, “Behold, I give him My covenant of peace” (בְּסוֹד הַפָּסוּק הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם) (Numbers 25:12), it is the broken Vav (הוּא הַוָי״ו קְטִיעָא), which is Yesod [Foundation] (שֶׁהוּא יְסוֹד), in the mystery that the Body and the Covenant are reckoned as one (בְּסוֹד גּוּף וּבְרִית חָשְׁבִינַן חַד), and the Heikhal [Palace] of Elohei Yisrael is the Keter, Chokhmah, and Binah of the Malkhut (וְהֵיכַל אֱלֹהֵי יִשְׂרָאֵל הוּא כח״ב דְּמַלְכוּת), which is the final Heh (הוּא ה׳ אַחֲרוֹנָה), and this is the meaning of, “Here is found the Name Havayah, four joints” (וְזֶהוּ אוֹמְרוֹ הָכָא אִשְׁתְּכַח שָׁם ידו״ד ד׳ פַּרְקִין), its explanation is: the four letters of Havayah in the Heikhalot [Palaces] of Ze'ir Anpin that we have explained (פֵּרוּשׁ ד׳ אוֹתִיּוֹת שֶׁל הוי״ה שֶׁבְּהֵיכְלֵי זְעֵיר שֶׁפֵּרַשְׁנוּ הֵם).