Daf 6a (דַּף ו׳ ע״א)
And the secrets spread forth in his time like the Sun (וְהָיוּ הַסּוֹדוֹת מִתְפַּשְּׁטִים בִּזְמַנּוֹ כְּמוֹ הַחַמָּה), but the face of Yehoshua, his disciple, was like the face of the Moon (אֲבָל פְּנֵי יְהוֹשֻׁעַ תַּלְמִידוֹ הוּא כִּפְנֵי לְבָנָה), which has no light of its own (שֶׁאֵין לָהּ אוֹר מֵעַצְמָהּ). And their disciples in every generation (וְתַלְמִידֵיהֶם שֶׁבְּכָל דּוֹר), all require the Masters of Wheat (הַכֹּל צְרִיכִים לְמָארֵי חִטָּה), and are likened to the stars (וְנִמְשָׁלִים אֶל הַכּוֹכָבִים), which require the light of the Sun (שֶׁצְּרִיכִים אֶל אוֹר הַחַמָּה), through the Moon (עַל יְדֵי הַלְּבָנָה). See Ra'aya Meheimna, Parashat Pinchas (עַיֵּן רַעְיָא מְהֵימְנָא פּ׳ פִּינְחָס), and the Tikkunim (וּבַתִּיקּוּנִים). And because we are redeemed through studying this Chokhmah (וּלְהִיּוֹת שֶׁאֲנַחְנוּ נִגְאָלִים עַל יְדֵי שֶׁאָנוּ לוֹמְדִים בְּהַחָכְמָה הַזֹּאת), by bringing forth and revealing the Light of Atzilut (שֶׁאָנוּ מְבִיאִים וּמְגַלִּים אוֹר הָאֲצִילוּת), concerning which it is said, “I will surely hide My face from them” (הַסְתֵּר אַסְתִּיר פָּנַי מֵהֶם) (Deuteronomy 31:18), and it is called “Face” (וְהוּא נִקְרָא פָּנִים), in relation to Beri'ah, Yetzirah, and Asiyah (לְגַבֵּי בי״ע), in the secret of Face, Right, Left, and Back (בְּסוֹד פָּנִים יָמִין שְׂמֹאל אָחוֹר). Therefore the people and the Torah scholars (לָכֵן הָאֲנָשִׁים וְהַתַּ״ח), who reveal one spark from the Kabbalah of the Ari and the explanation of the Zohar (שֶׁהֵם מְגַלִּים נִיצוֹץ אֶחָד מִן קַבָּלַת הָאֲרִ״י וּפֵירוּשׁ הַזֹּהַר), are called “those who bring the many to righteousness” (נִקְרָאִים מַצְדִּיקֵי הָרַבִּים), and certainly they perform charity with them (וּבוַדַּאי הֵם עוֹשִׂים עִמָּהֶם צְדָקָה), through their souls (הֵן בְּנִשְׁמָתָם), so that they may be able to ascend Above (כְּדֵי שֶׁיּוּכְלוּ לַעֲלוֹת לְמַעְלָה), as the Zohar says in Shir HaShirim on the verse, “If you do not know...” (כְּמוֹ שֶׁאוֹמֵר זֹהַר ש״ה עַל פָּסוּק אִם לֹא תֵדְעִי וְגוֹ׳) (Song of Songs 1:8).
And the stars (וְהַכּוֹכָבִים), are the secret of the souls (הֵם סוֹד נְשָׁמוֹת), of Gan Eden (שֶׁל ג״ע), which stand in the palaces of the Shekhinah (שֶׁעוֹמְדִים בְּהֵיכְלֵי הַשְּׁכִינָה), and receive from her two pitchers (וּמְקַבְּלִים מֵהַשְּׁנֵי כַּדִּים שֶׁלָּהּ), in the secret of El Dad and Mi Dad p1-2(בְּסוֹד אֵל דַּ״ד וּמִ״י דַּד), the Heh in the middle (ה׳ בָּאֶמְצַע), is the milk (הִיא הֶחָלָב), and they are the two breasts of Rivkah (וְהֵם שְׁנֵי דַּדֵּי רִבְקָה), pouring forth milk to the souls (הַמְּרִיקִים חָלָב לַנְּשָׁמוֹת), from these Gevurot (מִן הַגְּבוּרוֹת הַלָּלוּ), which are the secret of Elohim (שֶׁהוּא סוֹד אֱלֹהִים), in the secret of, “Let her breasts satisfy you at all times” (דַּדֶּיהָ יְרַוֻּךָ בְכָל עֵת) (Proverbs 5:19), and they are like pitchers, as it were (וְהֵם כְּעֵין כַּדִּים כִּבְיָכוֹל). And because Ze'ir Anpin has the Name Ayin-Bet (וּלְהִיּוֹת שֶׁזְּעֵיר יֵשׁ לוֹ שֵׁם ע״ב), concerning which the Zohar says in Shir HaShirim on the verse, “For your love is better than wine” (שֶׁאוֹמֵר זֹהַר ש״ה עַל פָּסוּק כִּי טוֹבִים דֹּדֶיךָ מִיַּיִן) (Song of Songs 1:2), they are the seventy explanations of the commandments (הֵם שִׁבְעִים טַעֲמֵי הַמִּצְווֹת), and from it comes all the flow of the Torah (וּמִמֶּנּוּ בָּא כָּל הַשֶּׁפַע שֶׁל הַתּוֹרָה), and in this world (וּבָעוה״ז), during the time of exile (בִּזְמַן הַגָּלוּת), she does not always have these pitchers (אֵין לָהּ תָּמִיד אֵלּוּ הַכַּדִּים), for three times “Kad [Pitcher]” has the numerical value of Ayin-Bet (כִּי ג׳ פְּעָמִים כַּד עוֹלֶה ע״ב), and at a favorable time (וּבְעֵת רָצוֹן), she has these two pitchers (יֵשׁ לָהּ אֵלּוּ הַשְּׁנֵי כַּדִּים), to transform the Judgment of Elohim into milk (לַהֲפֹךְ הַדִּין שֶׁל אֱלֹהִים לְחָלָב), for from her blood milk is produced (כִּי מִן הַדָּם שֶׁלָּהּ נַעֲשֶׂה חָלָב). And concerning this it is said, “And I will make your pinnacles of Kadkod” (וְעַל זֶה נֶאֱמַר וְשַׂמְתִּי כַּדְכֹּד שִׁמְשֹׁתַיִךְ) (Isaiah 54:12), and its numerical value is “Kokhav [Star]” (וְהוּא בְּגִימַטְרִיָּא כּוֹכָ״ב). But from the third pitcher (אֲבָל מִן הַכַּד הַשְּׁלִישִׁי), which is upon her shoulder (שֶׁהוּא עַל שִׁכְמָהּ), as it is said, “And Rivkah placed her pitcher upon her shoulder” (שֶׁנֶּאֱמַר וְרִבְקָה שָׂם כַּדָּהּ עַל שִׁכְמָהּ) (Genesis 24:15), she now has no illumination (אֵין לָהּ עַתָּה הֶאָרָה), for it is Above (כִּי הוּא לְמַעְלָה), in the secret of the upper third of the male (בְּסוֹד הַשְּׁלִישׁ הָעֶלְיוֹן שֶׁל הַזָּכָר), for the three thirds are three pitchers (כִּי ג׳ שְׁלִישִׁים הֵם ג׳ כַּדִּים), because for the present, forever (כִּי הִיא לְע״ע), she does not ascend opposite His Face in complete equality (אֵינָהּ עוֹלָה נֶגֶד פָּנָיו בְּשָׁוֶה כָּל כָּךְ), and continually (וּבְתָמִידוּת). And concerning this pitcher it is said, “And she broke her pitcher at the spring” (וְעַל זֶה הַכַּד נֶאֱמַר וַתְּשַׁבֵּר כַּד עַל הַמַּבּוּעַ), which is the spring of Chokhmah (שֶׁהוּא מַעְיַן חָכְמָה), for she does not possess this radiance (שֶׁאֵין לָהּ הַהִתְנוֹצְצוּת הַזֶּה). And likewise, “Dak [Crushed]” (וְגַם כֵּן דַּ״ךְ), “all the days of the afflicted” (כָּל יְמֵי עָנִי) (Proverbs 15:15). And this is the secret of, “For your breasts are better than wine” (וְזֶהוּ סוֹד כִּי טוֹבִים דַּדֶּיךָ מִיַּיִן) (Song of Songs 1:2); do not read “your loves” but rather “your breasts” (אַל תִּקְרֵי דּוֹדֶיךָ אֶלָּא דַּדֶּיךָ), they pour forth milk (הֵם הַמְּרִיקִים חָלָב), from the wine (מֵהַיַּיִן), of the Torah (שֶׁל הַתּוֹרָה), preserved in its grapes since the Six Days of Creation (הַמְּשֻׁמָּר בַּעֲנָבָיו מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית).
And these “those who bring the many to righteousness” (וְהַמַּצְדִּיקֵי הָרַבִּים הַלָּלוּ), are those who receive from the Shekhinah at a favorable time (הֵם הַמְקַבְּלִים מֵהַשְּׁכִינָה בְּעֵת רָצוֹן), from these pitchers (מֵהַכַּדִּים הַלָּלוּ), of the Torah of the Male (שֶׁל תּוֹרַת הַזָּכָר), which is called “Sun” (הַנִּקְרָא שֶׁמֶשׁ), and there this Elohim is sweetened (וְשָׁם נִמְתָּק אֱלֹהִים הַזֶּה).
Notes
See Emek HaMelekh, Part II, Gate Fourteen, Chapter Forty-Three (רְאוּ עֵמֶק הַמֶּלֶךְ, ב׳, שַׁעַר י״ד, פֶּרֶק מ״ג): “The secret of El Dad and Mi Dad (סוֹד אֵל דַּד וּמִי דַּד). El Dad, one, is on the right (אֵל דַּד אֶחָד מִיָּמִין), and Mi Dad, one, is on the left (וּמִי דַּד אֶחָד מִשְּׂמֹאל), and the remaining Heh of Elohim is the milk (וְהַהֵ״י הַנִּשְׁאֶרֶת מֵאֱלֹהִים הוּא הֶחָלָב), as we shall explain (כַּאֲשֶׁר נְבָאֵר).”
There (שָׁם), Chapter Forty-Seven (פֶּרֶק מ״ז): “Just as the breasts are called right and left (כְּמוֹ שֶׁהַשָּׁדַיִם הֵם נִקְרָאִים יָמִין וּשְׂמֹאל), El Dad and Mi Dad are likewise called El Shaddai (אֵל דַּד וּמִי דַּד כְּמוֹ כֵן נִקְרָאִים אֵ״ל שַׁדַּ״י) … And this is the secret of El Dad and Mi Dad (וְזֶהוּ סוֹד אֵל דַּד וּמִי דַּד), its explanation being: El, one breast (פֵּירוּשׁ אֵל דַּ״ד אֶחָד), and Mi, another breast (וּמִי דַּ״ד אַחֶרֶת), and when Binah nurses the children (וּכְשֶׁמֵּינֶקֶת בָּנִים בִּינָה), she is called El Shaddai, from the expression “breasts” (נִקְרֵאת אֵל שַׁדַּ״י לְשׁוֹן שָׁדַיִם), because the breasts pour forth milk to the children (עַל שֵׁם שֶׁהַשָּׁדַיִם מְרִיקִים חָלָב לַבָּנִים).”
Yonat Elem by Menachem Azariah da Fano, Second Edition from manuscript, Part III, Chapter Twenty-Nine (רַמְ״ע מִפָּאנוֹ, יוֹנַת אֵלֶם, מַהֲדוּרָא בַּתְרָא מִכְּ״י, חֵלֶק ג׳, פֶּרֶק כ״ט, רעב ט״א): “Likewise, let us divide the Name Elohim (וְכֵן שֵׁם אֱלֹהִים נַחְלְקֵהוּ): El on its right (אֵל מִימִינוֹ), its explanation being: the right of the middle line (פֵּירוּשׁ יְמִין הַקַּו הָאֶמְצָעִי), Mi on its left (מִ״י מִשְּׂמֹאלָהּ), with the Heh in the middle (ה׳ בָּאֶמְצַע), in the secret of Eldad and Medad (בְּסוֹד אֶלְדָּד וּמֵידָד), its explanation being: El, one breast (פֵּירוּשׁ אֵל דַּד א׳), and Mi, one breast (וּמִי דַּד).