Daf 64b (דַּף ס״ד ע״ב)

Which is the Ohr Penimi [Inner Light] (שֶׁהוּא אוֹר פְּנִימִי), and between it and the Kli [Vessel], called Choshekh [Darkness], which prevents the Ohr Penimi [Inner Light] from shining (וּבֵין הַכְּלִי הַנִּקְרָא חֹשֶׁךְ שֶׁמּוֹנֵעַ הָאוֹר פְּנִימִי לְהָאִיר), but the Light of Bereshit, which gave birth silently, was not heard outside (אֲבָל לֹא אִשְׁתְּמַע לְבַר הָאוֹר שֶׁל בְּרֵאשִׁית שֶׁהָיָה מוֹלִיד בַּחֲשַׁאי), for it did not yet possess Kol [Voice] and Dibbur [Speech] extending outward within the sphere of the Tehiru (וְלֹא הָיָה לוֹ עֲדַיִן קוֹל וְדִבּוּר עַד לַחוּץ בְּתוֹךְ כַּדּוּר הַטְּהִירוּ), but once one emerged from another until Ze'ir Anpin and Nukvah emerged at a later stage (אֲבָל כֵּיוָן שֶׁהָיָה יוֹצֵא אֶחָד מִתּוֹךְ חֲבֵרוֹ עַד שֶׁיָּצָא הַזְּעֵיר וְנוּקְבֵיהּ בִּזְמַן אַחֵר), namely the six Sefirot together with the Malkhut (הַיְינוּ הַשֵּׁשׁ סְפִירוֹת עִם מַלְכוּת), the Kol [Voice] came into being and was heard outside within the sphere of the Tehiru (נַעֲשָׂה הַקּוֹל שֶׁנִּשְׁמַע לְבַר בְּכַדּוּר הַטְּהִירוּ). This is the meaning of what the Zohar says, “Once there emerged from it the one who emerged” (וְזֶהוּ שֶׁאוֹמֵר הַזֹּהַר כֵּיוָן דְּנָפַק מִינֵיהּ מָאן דְּנָפַק). Its explanation is: one emerged from another (פֵּי׳ אֶחָד מִתּוֹךְ חֲבֵרוֹ), namely Chokhmah [Wisdom] from Keter [Crown], Binah [Understanding] from Chokhmah [Wisdom], together with the remaining seven Sefirot (דְּהַיְינוּ חָכְמָה מִכֶּתֶר וּבִינָה מֵחָכְמָה עִם הַשְּׁאָר ז׳ סְפִירוֹת), “the Kol [Voice] came into being and was heard outside” (אִתְעֲבִיד קוֹל דְּאִשְׁתְּמַע לְבַר), namely Ze'ir Anpin, which consists of the six Sefirot of the World of Tohu (דְּהַיְינוּ זְעֵיר שֶׁהֵם שֵׁשׁ סְפִירוֹת שֶׁל עוֹלָם הַתֹּהוּ), called Kol [Voice] (שֶׁנִּקְרָא קוֹל), and the Dibbur [Speech], namely the Malkhut (וְהַדִּבּוּר דְּהַיְינוּ מַלְכוּת).

Everything that emerged from Above through the Yod of S"G [Sixty-Three] emerged through the power of A"B [Seventy-Two], S"G [Sixty-Three], M"H [Forty-Five], and B"N [Fifty-Two] (וְכָל מַה שֶׁיָּצָא מִלְמַעְלָה מִן הַיוֹ״ד שֶׁל ס״ג הַכֹּל יָצָא ע״י כֹּחַ כָּל הָע״ב ס״ג מ״ה ב״ן), whose numerical value is Yehi Ohr [Let There Be Light] (שֶׁהוּא גִּי׳ יְהִי אוֹר), and the abundance that formed the Ohr Makif [Encircling Light] for the Kelim [Vessels] likewise came through the Two Hundred and Thirty-One Gates (וְגַם הַשֶּׁפַע שֶׁעָשָׂה מַקִּיף לַכֵּלִים הָיָה גַּם כֵּן ע״י רל״א שְׁעָרִים), and through this Heh of B"N [Fifty-Two], whose numerical value is two hundred and thirty-six (וְע״י ה״ה זֹאת שֶׁל ב״ן שֶׁהוּא גִּי׳ רל״ו), namely Yehi Ohr [Let There Be Light] is two hundred and thirty-one, and together with the four root letters of the Name Havayah they total two hundred and thirty-six (אַלְפִים רִבּוֹא דְּהַיְינוּ יְהִי אוֹר הוּא רל״א וְעִם ד׳ אוֹתִיּוֹת הַשֹּׁרֶשׁ שֶׁל שֵׁם הוי״ה הֲרֵי רל״ו),p1-68 therefore the Zohar says, “Yehi Ohr—everything that emerged, emerged through this mystery” (וְלָכֵן אוֹמֵר הַזֹּהַר יְהִי אוֹר כָּל מַה דְּנָפַק בְּרָזָא דָא נָפַק), that is to say, all the abundance in the World of Tohu, and now in the World of Tikkun [Rectification], emerges through the mystery of A"B [Seventy-Two], S"G [Sixty-Three], M"H [Forty-Five], and B"N [Fifty-Two] (ר״ל כָּל הַשֶּׁפַע בְּעוֹלָם הַתֹּהוּ וְעַתָּה בְּעוֹלָם הַתִּקּוּן יוֹצֵא הַשֶּׁפַע מִן סוֹד ע״ב ס״ג מ״ה ב״ן), which include the Two Hundred and Thirty-One Gates together with the inclusive Alef-Bet of AL-BM (שֶׁהֵם כּוֹלְלִים רל״א שְׁעָרִים וּכְלִילַת אַלְפָא בֵיתָא דְּא״ל בָּ״ם), each of which individually equals Yehi Ohr [Let There Be Light] in numerical value (אֲשֶׁר כָּל אֶחָד בִּפְרָטִיּוּתוֹ גִּי׳ יְהִי אוֹר), and this Yod together with the Heh of B"N [Fifty-Two] sat upon the sphere of the Tehiru, half within and half without (וְהַיוֹ״ד הַזֹּאת עִם הַה״י שֶׁל ב״ן יָשְׁבוּ לָהֶם עַל כַּדּוּר הַטְּהִירוּ חֶצְיָם מִבִּפְנִים וְחֶצְיוֹ מִבַּחוּץ), and through Abba and Imma, who are likewise alluded to in the Name Yod-Heh (יָדְחוּ הַז׳ סְפִירוֹת לַחוּץ ע״י אַבָּא וְאִמָּא שֶׁגַּם כֵּן הֵם מְרֻמָּזִים בְּשֵׁם יוֹד ה׳), namely the Yod is Abba and the upper Heh is the Supernal Imma, as is known (דְּהַיְינוּ י׳ אַבָּא ה׳ עִלָּאָה אִמָּא עִלָּאָה כַּנּוֹדָע), afterward the Yod ascended Above again (וְאַחַ״כ הַיוֹ״ד נִסְתַּלְּקָה לְמַעְלָה), and it still hovers over the Tehiru (וְהִיא עוֹדֶנָּה מְרַחֶפֶת עַל הַטְּהִירוּ).