Daf 7a (דַּף ז׳ ע״א)

Rather, by the power of the Vav of the Alef of Ein (אֶלָּא בְּכֹחַ הַוא״ו שֶׁל הָאָלֶ״ף שֶׁל אֵי״ן). And the matter is (וְהָעִנְיָן הוּא), in Adam Kadma'ah [Primordial Adam] (בְּאָדָם קַדְמָאָה), which is Reisha d'Lo Ityada [The Unknowable Head] (הוּא רֵישָׁא דְּל״א), the beard is not mentioned (לֹא נִזְכַּר בּוֹ זָקָן), therefore it is still a point (וְלָכֵן עוֹדֶנּוּ נְקוּדָה). And when it comes to Chokhmah (וּכְשֶׁבָּא לְחָכְמָה), which is called Reisha d'Ein [the Head of Ein] (הַנִּקְרָא רֵישָׁא דְּאֵין), and concerning it it is said, “Bereshit [In the Beginning]” (וְעָלֶיהָ נֶאֱמַר בְּרֵאשִׁית) (Genesis 1:1), because there begins the first revelation of the Judgments for all the worlds (לִהְיוֹת כִּי שָׁם מַתְחִיל רֵאשִׁית גִּלּוּי הַדִּינִים לְכָל הָעוֹלָמוֹת), and from there they spread below (וּמִשָּׁם מִתְפַּשְּׁטִים לְמַטָּה), for everything that spreads forth is divided into parts (כִּי כָּל דָּבָר אֲשֶׁר נִתְפַּשֵּׁט נֶחְלָק לַחֲלָקִים), and is not fit to be called a point (וְאֵינוֹ רָאוּי לְהִקָּרֵא נְקוּדָה), as the astronomers have written (כְּמוֹ שֶׁכָּתְבוּ הַתּוֹכְנִים), “From a point a line cannot be made” (מִן הַנְּקוּדָה לֹא יֵעָשֶׂה קַו), for it is the end of the line (כִּי הִיא סוֹף הַקַּו). Therefore the holy Mouth, Rabbi Shimon bar Yochai, peace be upon him, says (לָכֵן אוֹמֵר הַפֶּה הַקָּדוֹשׁ רשב״י ע״ה), “And then this Beginning spread forth and made for itself a Palace for its glory and its praise” (וְכַדִּין אִתְפַּשַּׁט הַאי רֵאשִׁית וְעָבִיד לֵיהּ הֵיכָלָא לִיקָרֵיהּ וּלְתוּשְׁבַּחְתֵּיהּ), its explanation being (פֵּירוּשׁ), once this Beginning spread into parts (כֵּיוָן שֶׁנִּתְפַּשֵּׁט הָרֵאשִׁית הַזֶּה לַחֲלָקִים), it made for itself a Palace (עָבִיד לֵיהּ הֵיכָלָא), which is the Malkhut of Reisha d'Lo Ityada [The Unknowable Head] (שֶׁהוּא מַלְכוּת דְּל״א), in which are seven Tikkunim (שֶׁבָּהּ ז׳ תִּיקּוּנִים), G”T KR”A P”CH [Galgalta [Skull], Tala Di-Vdolcha [Dew of Crystal Purity], Kruma De-Avira [Membrane of the Air], Re'uva De-Re'uvin [Will of Wills], Amar Naqe [Pure Wool], Pekicha De-La Na'im [The Eye That Neither Slumbers Nor Sleeps], and Chutma [Nose] (ג״ט קר״ע פ״ח), for the secret of Heikhal [Palace] has the numerical value of Adonai (כִּי סוֹד הֵיכָ״ל עוֹלֶה אֲדֹנָי), it is Malkhut (הִיא מַלְכוּת), and Adonai is the letters of “the law of the kingdom is law” (וַאֲדֹנָי הִיא אוֹתִיּוֹת דִּינָא דְּמַלְכוּתָא דִּינָא).

For the seven Sefirot of the Malkhut of Reisha d'Lo Ityada [The Unknowable Head] (כִּי הַז׳ סְפִירוֹת שֶׁל מַלְכוּת דְּל״א), are those called the Seven Tikkunim (הֵם הַנִּקְרָאִים ז׳ תִּיקּוּנִים), into which Reisha d'Ein [the Head of Ein] enters (בָּם נִכְנָס הָרֵישָׁא דְּאֵין), as is known (כַּיָּדוּעַ), and there are the thirty-two Elohim of Ein (וְשָׁם הֵם הַל״ב אֱלֹהִים שֶׁל אֵין). And once the Malkhut of Reisha d'Lo Ityada [The Unknowable Head] was built (וְכֵיוָן שֶׁנִּבְנָה מַלְכוּת דְּל״א), through its Seven Tikkunim (בְּז׳ תִּיקּוּנָיו), it too became an actual Palace and House (גַּם הִיא מַמָּשׁ הֵיכָל וּבַיִת), for Chokhmah (לַחָכְמָה), which is called “Beginning [Reshit]” (הַנִּקְרָא רֵאשִׁית), and there the Judgments found a resting place for the soles of their feet (וְשָׁם מָצְאוּ הַדִּינִים מָנוֹחַ לְכַף רַגְלָם), because they are continually driven downward (לִהְיוֹת שֶׁתָּמִיד נִדָּחִים לְמַטָּה), by the spreading of the Chesed (מֵהִתְפַּשְּׁטוּת הַחֶסֶד), and flee because they do not wish to be nullified (וּבוֹרְחִים שֶׁאֵינָם רוֹצִים לְהִתְבַּטֵּל), but here they find a house, a palace (אֲבָל בְּכָאן מוֹצְאִים בַּיִת דְּהֵיכָל), in which to perform their activity (לִפְעֹל פְּעֻלָּתָם), and they rest and become tranquil in the dwelling of this house (וְנָחִים וְשׁוֹקְטִים בְּדִירַת הַבַּיִת הַזֶּה). And this is the meaning of what it says, “And He made for it a Palace for its glory” (וְזֶהוּ אוֹמְרוֹ וְעָבִיד לֵיהּ הֵיכָלָא לִיקָרֵיהּ), alluding to the Malkhut (לִרְמוֹז עַל מַלְכוּת), which is called “Palace” (הַנִּקְרֵאת הֵיכָל), for the Beginning [Reshit], the Luminary (לְרֵאשִׁית הַבּוּצִינָא), which is in Ein (אֲשֶׁר בְּאֵין), and its activity was revealed in the Garment (וְנִתְגַּלְּתָה פְּעֻלָּתוֹ בַּמַּלְבּוּשׁ). This Malkhut (מַלְכוּת הַזֶּה), which is called Adonai (הַנִּקְרָא אֲדֹנָי), consists of the letters of “Dina [Judgment]” (הוּא אוֹתִיּוֹת דִּינָא), and there each kind found its own kind (וְשָׁם מָצָא מִין אֶת מִינוֹ), and settled (וְנִיַּעַר), and there it was divided into parts (וְשָׁם נֶחְלַק לַחֲלָקִים), but nevertheless they are sweetened (אֲבָל עַל כָּל פָּנִים הֵם נִמְתָּקִים), and are not mixed with the dregs of the wine (וְאֵינָם מִתְעָרְבִים עִם הַשְּׁמָרִים שֶׁל הַיַּיִן), as stated in the Idra, “like good wine resting upon its dregs” (כָּאָמוּר בָּאִדְרָא כַּחֲמַר טָב דְּשָׁכִיךְ עַל דּוּרְדֵּיהּ). “For its glory” (לִיקָרֵיהּ), its explanation is (פֵּירוּשׁ), every garment honors a person (כָּל לְבוּשׁ הוּא מְכַבֵּד הָאָדָם), and if he walks naked without a garment (וְאִם יֵלֵךְ עָרוֹם בְּלֹא לְבוּשׁ), they will treat his honor lightly (יְזַלְזְלוּ בִּכְבוֹדוֹ), in the secret of “the king is not seen naked” (בְּסוֹד הַמֶּלֶךְ אֵין רוֹאִין אוֹתוֹ עָרוֹם). Likewise Rabbi Yochanan, peace be upon him (וְגַם כֵּן ר׳ יוֹחָנָן ע״ה), called his garments “my honorers” (קָרָא לְמָאנֵיהּ מְכַבְּדוּתֵיהּ), so that people would not treat him lightly (כְּדֵי שֶׁלֹּא יְזַלְזְלוּ בְּנֵי אָדָם). If the flow of all goodness were to come without limit (אִם יָבוֹא שֶׁפַע כָּל הַטּוֹב בְּלִי תַכְלִית), therefore He made a Palace for His glory (וְלָכֵן עָשָׂה הֵיכָל לִכְבוֹדוֹ), to clothe it (לְהַלְבִּישׁוֹ), to contain the thirty-two membranes (לְהַחֲזִיק הַל״ב קְרוּמִים), which restrain the flow (הַמּוֹנְעִים הַשֶּׁפַע), going to those below (הַהוֹלֵךְ אֶל הַתַּחְתּוֹנִים), and this is the Garment of glory and praise (וְזֶהוּ הַמַּלְבּוּשׁ שֶׁל כָּבוֹד וְשֶׁבַח), for at a favorable time (כִּי בִּשְׁעַת רָצוֹן), human beings attain the flow of the intellect of the mysteries of the Torah (יַשִּׂיגוּ הַבְּנֵי אָדָם שֶׁפַע הַשֵּׂכֶל רָזֵי הַתּוֹרָה), and their heart's desire is fulfilled (וְנִשְׁלַם חֶפְצָם אֲשֶׁר בְּלִבָּם), and they give praise to the Holy One, Blessed Be He (וְיִתְּנוּ שֶׁבַח לַהַקב״ה), Who did not withhold from them the flow of the holy intellect (שֶׁלֹּא מָנַע מֵהֶם שֶׁפַע שֵׂכֶל הַקָּדוֹשׁ), as it had been withheld from them before their understanding of these mysteries and Divine secrets (כַּאֲשֶׁר נִמְנַע מִמֶּנּוּ קֹדֶם הֲבָנָתוֹ הָרָזִין וְהַסּוֹדוֹת הָאֱלֹהִיִּים), and all this is the benefit of the sweetened Judgments (וְכָל זֶה טוֹבַת הַדִּינִין הַנִּמְתָּקִים).