Daf 69a (דַּף ס״ט ע״א)

Its explanation is: “The Rakia [Firmament] emerged” (וּפֵרוּשׁוֹ הוּא נָפַק רָקִיעַ), this is Tiferet, which emerged from the womb of Binah [Understanding] (הוּא ת״ת דְּנָפַק מִמְּעֵי בִינָה), and “it separated the dispute between the two sides” (וְאַפְּרִישׁ מַחֲלוֹקֶת דְּתְּרֵין סִטְרִין), namely the letters of Chesed [Kindness] and Gevurah [Strength] (שֶׁל הָאוֹתִיּוֹת דְּחֶסֶד וּגְבוּרָה), and this Tiferet together with its letters emerged and divided the dispute (וְת״ת הַזֶּה עִם אוֹתִיּוֹתָיו הָיָה יוֹצֵא וְחִלֵּק הַמַּחֲלוֹקֶת), including them through the power of the mediating principle (וְהָיָה כּוֹלְלָם בְּכֹחַ הַמִּיצוּעַ), in the mystery of the Torah SheBiKhtav [Written Torah] (בְּסוֹד תּוֹרָה שֶׁבִּכְתָב), and through this power eight other letters emerged (וּבְכֹחַ זֶה נָפְקוּ ח׳ אוֹתִיּוֹת אֲחֵרוֹת), which include the power of the middle principle, namely the Middle Bar (שֶׁהֵם כּוֹלְלִים כֹּחַ הָאֶמְצָעִי שֶׁהוּא הַבְּרִיחַ הַתִּיכוֹן), from whose weaving the Torah was afterward formed (שֶׁמֵּאֲרִיגָתוֹ נַעֲשֵׂית הַתּוֹרָה אַחַ״כ), and because Ze'ir Anpin receives the mystery of the eight threads of the Tzitzit (וּמִפְּנֵי שֶׁהַזְּעֵיר הוּא מְקַבֵּל סוֹד ח׳ חוּטִין שֶׁל הַצִּיצִיּוֹת),p1-72 from Abba and Imma (מִן אַבָּא וְאִמָּא), in the mystery of the four Ehyeh of Imma and the four Havayot of Abba (בְּסוֹד ד׳ אהיה דְּאִמָּא וְד׳ הֲוָיוֹת דְּאַבָּא), therefore it includes eight letters (לָכֵן הוּא כּוֹלֵל ח׳ אוֹתִיּוֹת), and there are seven letters of Chesed [Kindness], corresponding to Ze'ir Anpin, who possesses seven Chesedim [Kindnesses] (וְיֵשׁ ז׳ אוֹתִיּוֹת שֶׁל חֶסֶד כְּנֶגֶד זְעֵיר שֶׁיֵּשׁ לוֹ ז׳ חֲסָדִים), and seven letters of Gevurot [Powers], corresponding to his seven Gevurot [Powers], which he possesses within every Sefirah (וְז׳ אוֹתִיּוֹת גְּבוּרוֹת כְּנֶגֶד ז׳ גְּבוּרוֹת שֶׁלּוֹ שֶׁיֵּשׁ לוֹ בְּכָל סְפִירָה וּסְפִירָה), and then the twenty-two letters came into being (וּכְדֵין נַעֲשִׂים כ״ב), its explanation is: twice seven together with eight make twenty-two letters (פֵּי׳ ב׳ פְּעָמִים ז׳ וְח׳ עוֹשִׂים כ״ב אוֹתִיּוֹת), and because they were moist and had not congealed (וּמִפְּנֵי שֶׁהָיוּ לַחִים וְלָא אִתְקְרִישׁוּ), since they were not meant to remain in their own place (לִהְיוֹת שֶׁלֹּא הָיָה לָהֶם לַעֲמוֹד בִּמְקוֹמָם), but rather to leap downward to the place of Ze'ir Anpin, who includes them in the mystery of the Torah SheBiKhtav [Written Torah] (אֶלָּא לְדַלֵּג לְמַטָּה לִמְקוֹם זְעֵיר הַכּוֹלְלָם בְּסוֹד תּוֹרָה שֶׁבִּכְתָב), therefore it says, “The seven of this side and the seven of that side leaped” (לָכֵן אָמַר דְּלִיגוּ שִׁבְעָה דְּהַאי סִטְרָא וְשִׁבְעָה דְּהַאי סִטְרָא), namely those of Chesed [Kindness] and Din [Judgment] (שֶׁל חֶסֶד וְשֶׁל דִּין), “they were engraved” (דְּאִתְגְּלִיפוּ), that is, they were all engraved in that Rakia [Firmament] (פֵּי׳ נֶחְקְקוּ כֻּלָּם בְּהַהוּא רָקִיעַ), namely Tiferet, which is called Rakia [Firmament] (פֵּי׳ הוּא ת״ת הַנִּקְרָא רָקִיעַ), and not each one separately (וְלֹא כָּל אֶחָד וְאֶחָד לְבַדּוֹ), rather they were all engraved in the line of blending and mediation (אֶלָּא נֶחְקְקוּ כֻּלָּם בְּקַו הַמִּזּוּג וְהַמִּיצוּעַ), interwoven one with another (מְשֻׁלָּבוֹת אִשָּׁה אֶל אֲחוֹתָהּ), “and they remained moist; the Rakia [Firmament] congealed, and the letters congealed” (וְהֲווּ קַיְימוּ לַחִים אִקְרִישׁ הַהוּא רָקִיעַ וְאִקְרִישׁוּ אַתְוָון), its explanation is: once the Rakia [Firmament], namely Tiferet, which joins these two extremities together, congealed (פֵּי׳ כֵּיוָן שֶׁנִּקְפָּא הָרָקִיעַ שֶׁהוּא ת״ת הַמְחַבֵּר אֵלּוּ הַשְּׁנֵי קְצָווֹת יַחַד), the letters likewise became firmly established in their position (אִקְרִישׁוּ גַּם כֵּן הָאוֹתִיּוֹת בְּחוֹזֶק בְּמַעֲמָדָם), in the mystery of the Torah SheBiKhtav [Written Torah], where they were mediated and interwoven one with another (בְּסוֹד תּוֹרָה שֶׁבִּכְתָב אֲשֶׁר שָׁם הָיוּ מְמוּצָּעִים וּמְשֻׁלָּבִים אִשָּׁה אֶל אֲחוֹתָהּ), “and they were formed” (וְאִגְלִימוּ).

Its explanation is: they became a Golem [Form] (פֵּי׳ נַעֲשׂוּ גֹּלֶם), which is a form (שֶׁהוּא צוּרָה), for previously they were as subtle as the horns of grasshoppers (כִּי מִקֹּדֶם הָיוּ דַּקִּים כְּקַרְנֵי חֲגָבִים), and were not discernible (וְלֹא הָיוּ נִכָּרִים), because they had not yet extended in the mystery of the likeness of the Supernal Adam with His holy limbs (כִּי לֹא הָיוּ נִתְפַּשְּׁטִים בְּסוֹד תְּמוּנַת אָדָם הָעֶלְיוֹן עִם אֵיבָרָיו הַקְּדוֹשִׁים), but now, once they had congealed (אֲבָל עַתָּה כֵּיוָן שֶׁהָיָה נִקְרָשׁ), a Golem [Form] became visible that could be apprehended by the intellect (הָיָה נִרְאֶה גֹּלֶם שֶׁנִּתְפָּס בַּשֵּׂכֶל), “and they were formed according to their forms” (וְאִתְצַיְּירוּ בְּצִיּוּרַיְיהוּ), its explanation is: in the colors of red, black, white, and green (פֵּי׳ בַּגְּוָנִים שֶׁל אוֹדֶם שָׁחוֹר לָבָן יָרוֹק), and the letters likewise acquired the likeness of the limbs (וְהָאוֹתִיּוֹת הָיוּ מַשִּׂיגִים גַּם כֵּן תְּמוּנַת הָאֵיבָרִים), namely the head, the thighs, the arms, and the heart (דְּהַיְינוּ רֹאשׁ יְרֵכִין וּדְרוֹעִין וְלִבָּא).