Daf 61a (דַּף ס״א ע״א)

Which is the mystery of the Ma'amar [Utterance] (שֶׁהוּא סוֹד מַאֲמָר), and it is the mystery of Elohim (וְהוּא רָזָא דֶּאֱלֹהִים), concerning which Scripture uses the expression of speaking (כְּתַב בֵּיהּ אֲמִירָה). Its explanation is: there the power of Judgment of this Elohim was concealed within this Heikhal [Palace] of the Heh (פֵּי׳ שָׁם נִגְנַז כֹּחַ הַדִּין שֶׁל אֱלֹהִים הַזֶּה בְּהֵיכַל הַה״י זֹאת), therefore the Zohar says, “the mystery of Elohim” (וְלָזֶה אוֹמֵר הַזֹּהַר רָזָא דֶּאֱלֹהִים), “and it was hidden and concealed within the Holy Covenant” (וְגָנוּז וְאִתְטַמַּר בִּבְרִית קַדִּישָׁא), namely this Yod (שֶׁהוּא הַיוֹ״ד הַזֹּאת), and likewise Raz [Mystery] equals Yitzchak in numerical value (וְכֵן רָז״א גִּי׳ יִצְחָק), who is the mystery of this Elohim (שֶׁהוּא סוֹד הָאֱלֹהִים הַזֶּה), and here this limitation of the Kelim [Vessels] was concealed (וְכָאן נִגְנַז הַגְּבוּל הַזֹּאת שֶׁל הַכֵּלִים), and afterward the power of Judgment was sweetened through the mystery of the breath of the utterance (וְכֵן גַּם כֵּן אַחַ״כ נִמְתַּק כֹּחַ הַדִּין בְּסוֹד הַהֶבֶל שֶׁל הָאֲמִירָה), in the mystery of Yehi Ohr [Let There Be Light] (בְּסוֹד יְהִי אוֹר), whose numerical value is A"B [72], S"G [63], M"H [45], and B"N [52] (שֶׁעוֹלֶה ע״ב ס״ג מ״ה ב״ן), and this is the mystery of, “And Elohim said, ‘Let there be Light’” (וְזֶהוּ סוֹד וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר) (Genesis 1:3), for every breath is the mystery of the Spelling in Full of S"G [63] (כִּי כָּל הֶבֶל הוּא סוֹד מִלּוּי שֶׁל ס״ג), whose numerical value is Hevel [Breath] (שֶׁעוֹלֶה הֶבֶל), and this is the mystery of the thread of Chesed [Kindness] coming through Imma (וְזֶהוּ סוֹד חוּט שֶׁל חֶסֶד הַבָּא ע״י אִמָּא). When the Holy One, blessed be He, desired to reveal below the four Chesedim [Kindnesses] of A"B [72], S"G [63], M"H [45], and B"N [52] (וּכְשֶׁרָצָה הַקָּבָּ״ה לְהִתְגַּלּוֹת לְמַטָּה הָאַרְבַּע חֲסָדִים שֶׁל ע״ב ס״ג מ״ה ב״ן), through the Yod of Yehi, which is the Yod of the Garment (עַל יְדֵי יו״ד שֶׁל יְהִי שֶׁהִיא הַיוֹ״ד שֶׁל הַמַּלְבּוּשׁ), and the Heh of B"N [52], which is the Heh of Yehi, from which the five letters of Elohim spread forth (וְהַה״י שֶׁל ב״ן שֶׁהִיא הַה״י שֶׁל יְהִי שֶׁמִּמֶּנָּה נִתְפַּשְּׁטָה ה׳ אוֹתִיּוֹת אֱלֹהִים), the two Yods afterward joined together as one (וְנִתְחַבְּרוּ הַשְּׁתֵּי יוּדִין אַחַר כָּךְ כְּאֶחָד), bringing into actual existence the five Partzufim [Configurations] from the Heh of B"N [52] (לְהוֹצִיא לַפֹּעַל ה׳ פַּרְצוּפִין מִן ה׳ שֶׁל ב״ן), each possessing ten Sefirot in actuality (וְכָל אֶחָד יֵשׁ לוֹ יו״ד סְפִירוֹת בְּפֹעַל), and even concerning the World of Tikkun [Rectification] it is said, “These are the generations of the heavens and the earth when they were created” (וְאַף עַל עוֹלָם הַתִּקּוּן נֶאֱמַר עֲלֵיהֶם אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם) (Genesis 2:4), “With the Heh He created them” (בְּה״י בְּרָאָם), the mystery of the five Partzufim [Configurations] (סוֹד ה׳ פַּרְצוּפִין), while the final Yod is the Nekudah [Point] of the Primordial Avir [Air] (וְהַי׳ אַחֲרוֹנָה הִיא הַנְּקוּדָּה שֶׁל אֲוִיר קַדְמוֹן).

This is the substance of the intention of the words Yehi Ohr [Let There Be Light] (זֶהוּ תֹּכֶן כַּוָּנַת מִלַּת יְהִי אוֹר): once the power of Yehi Ohr spread through Elohim, which is the Heh of B"N [52], called Elohim (כֵּיוָן שֶׁנִּתְפַּשַּׁט הַכֹּחַ שֶׁל יְהִי אוֹר ע״י אֱלֹהִים שֶׁהִיא ה״י שֶׁל ב״ן הַנִּקְרֵאת אֱלֹהִים), into the Supernal Heikhal [Palace], namely this Heh (בְּהֵיכָלָא עִלָּאָה שֶׁהִיא הַה״י הַזֹּאת), which formed the Kelim [Vessels] (שֶׁעָשְׂתָה כֵּלִים), therefore it is called a Heikhal [Palace] (וְלָכֵן נִקְרֵאת הֵיכָלָא), and there the harsh Judgment that had previously existed was concealed (וְשָׁם הָיְתָה גְּנִיזַת הַדִּין הַקָּשֶׁה שֶׁהָיָה מִקֹּדֶם), so that afterward the Kelim [Vessels] would not shatter (כְּדֵי שֶׁלֹּא יִשְׁתַּבְּרוּ אַחַ״כ), therefore it says, “the mystery of Elohim” (לָכֵן אוֹמֵר רָזָא דֶּאֱלֹהִים), for every mystery is concealed within the mystery of the Yesod [Foundation], namely the Yod, which is the Yesod [Foundation] within the Malkhut (כִּי כָּל סוֹד הוּא גָּנוּז בְּסוֹד יְסוֹד שֶׁהִיא הַיוֹ״ד שֶׁהִיא יְסוֹד שֶׁבַּמַּלְכוּת), concerning which Scripture uses the expression of speaking (כְּתִיב בֵּיהּ אֲמִירָה), namely the Hevel [Breath] of the thread of Chesed [Kindness] through the Yod (שֶׁהוּא הַהֶבֶל שֶׁל חוּט שֶׁל חֶסֶד ע״י הַיוֹ״ד), which was the aspect of Imma, within whom is the Name S"G [63] (שֶׁהָיְתָה בְּחִינַת אִמָּא שֶׁיֵּשׁ בָּהּ שֵׁם ס״ג), and the five Partzufim [Configurations] came into being with ten Sefirot (וְהַה׳ פַּרְצוּפִין נַעֲשׂוּ בְּיו״ד סְפִירוֹת), and consequently He associated with them the Attribute of Mercy (וּמִמֵּילָא שִׁתֵּף עִמָּהֶם מִדַּת הָרַחֲמִים), namely the five aspects of the Name Havayah (וְהֵם חֲמִשָּׁה בְּחִינוֹת שֶׁל שֵׁם הוי״ה), which are the mystery of the apex of the Yod, alluding to Atika Kadisha [Holy Ancient One] (שֶׁהוּא סוֹד קוֹצוֹ שֶׁל יו״ד הָרוֹמֵז אֶל עַתִּיקָא קַדִּישָׁא), the Yod itself alluding to Abba (וְהַיוֹ״ד עַצְמָהּ אֶל אַבָּא), the first Heh to Imma (וְה״י רִאשׁוֹנָה אֶל אִמָּא), the Vav to Ze'ir Anpin (וְהַוָ״ו הִיא זְעֵיר), and the final Heh to Nukvah (וְהַה״י הִיא נוּקְבֵיהּ).