Daf 8a (דַּף ח׳ ע״א)

And in the rest of the Partzufim (וּבִשְׁאָר הַפַּרְצוּפִים), this measure is also necessary (צָרִיךְ הַשִּׁעוּר הַזֶּה), so that one should not nullify the other (כְּדֵי שֶׁלֹּא יְבַטֵּל הָאֶחָד אֶת חֲבֵרוֹ), but rather that the Judgment should have closeness of understanding and union with Chesed (רַק כְּדֵי שֶׁיִּהְיֶה לַדִּין קִרְבַת הַדַּעַת וְחִבּוּר לַחֶסֶד), and be subdued to it in order to perform its will (וְיִהְיֶה נִכְנָע אֵלָיו לַעֲשׂוֹת רְצוֹנוֹ), that is to say (ר״ל), to perform Chesed with Yisrael and Judgment with the nations (לַעֲשׂוֹת חֶסֶד עִם יִשְׂרָאֵל וְדִין עִם הָאֻמּוֹת), and in this way its activity will endure (וּבָזֶה תִּהְיֶה פְּעֻלָּתוֹ מִתְקַיֶּמֶת), and this seed is for the benefit of all the worlds (וְהַזֶּרַע הַזֶּה הוּא לְתוֹעַלְתָּא דְּעָלְמִין כֻּלְּהוּ), and this is the secret of the holy seed (וְזֶהוּ סוֹד זֶרַע קֹדֶשׁ), which is Chokhmah, the Thought of holiness (שֶׁהוּא חָכְמָה מַחֲשָׁבָה שֶׁל קְדֻשָּׁה), as our Rabbis of blessed memory said (כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז״ל), on the verse, “Sanctify yourselves and be holy” (עַל פָּסוּק וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים) (Leviticus 20:7), “One who sanctifies himself at the time of marital relations will have worthy children” (הַמְקַדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ הֲוָוֵין לֵיהּ בָּנִים הֲגוּנִים). And because in this Malkhut (וּלְהִיּוֹת שֶׁבַּמַּלְכוּת הַזֹּאת), namely in Reisha d'Lo Ityada [The Unknowable Head] (דְּהַיְנוּ בְּרֵישָׁא דְּל״א), the holy seed was sown (נִזְרַע הַזֶּרַע קֹדֶשׁ), therefore he brought proof from the verse (לָכֵן הֵבִיא רְאָיָה מֵהַפָּסוּק), “The holy seed is its stump” (זֶרַע קֹדֶשׁ מַצַּבְתָּהּ) (Isaiah 6:13), in the feminine form (לְשׁוֹן נְקֵבָה), and there is the resting place of the light of the hidden Gevurot (וְשָׁם מַצַּב אוֹר הַגְּבוּרוֹת הַגְּנוּזִים), and matzav [resting place] also denotes a house, a tent, and a place of rest for them (וּמַצָּב הוּא לְשׁוֹן בַּיִת דְּאֹהֶל וּמְקוֹם מְנוּחָה לָהֶם). And also there, in this Head (וְגַם שָׁם בְּהָרֹאשׁ הַזֶּה), there are four hundred and ten hairs (יֵשׁ ת״י נִימִין), corresponding to the numerical value of “Kadosh [Holy]” (כְּמִנְיַן קָדוֹשׁ), from which the letters emerge (שֶׁיּוֹצְאִים אוֹתִיּוֹת), by way of Returning Light (בְּדֶרֶךְ אוֹר חוֹזֵר), according to the nature of fire (כְּטֶבַע הָאֵשׁ), for they are Judgments (כִּי הֵם דִּינִין). And every righteous person has a hold upon these hairs (וְכָל צַדִּיק יֵשׁ לוֹ אֲחִיזָה בַּנִּימִין הַלָּלוּ), which draw him (שֶׁמּוֹשְׁכִים), by means of his good deeds (בְּמַעֲשָׂיו הַטּוֹבִים), into the World of Beri'ah (אֶל עוֹלָם הַבְּרִיאָה), where Gan Eden is found (אֲשֶׁר שָׁם גַּן עֵדֶן), and builds for him a world of his own (וּבוֹנֶה לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ), for if you reverse the letters of “Se'ar [Hair]” (כִּי הָפוֹךְ שֵׂעָר), you find “Eser [Ten]” (וְתִמְצָא עֶשֶׂר). This is the secret of, “One kingdom does not overlap another even by the breadth of a hair” (זֶהוּ סוֹד אֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ אֲפִלּוּ כִּמְלֹא נִימָא), and this is the secret of what our Rabbis of blessed memory said (וְהוּא סוֹד אָמְרוּ רַבּוֹתֵינוּ ז״ל), “The Holy One, Blessed Be He, is exacting with the righteous to the breadth of a hair” (הַקב״ה מְדַקְדֵּק עִם הַצַּדִּיקִים כְּחוּט הַשַּׂעֲרָה). See the Zohar Chadash, Parashat Yitro (עַיֵּן בַּזֹּהַר חָדָשׁ פּ׳ וַיִּשְׁמַע יִתְרוֹ), there you will quench your thirst (שָׁם תְּרַוֶּה צְמָאֲךָ), for there is the secret of Yechidah (כִּי שָׁם הוּא סוֹד יְחִידָה), the Thirteen Tikkunei Dikna [Beard] (י״ג תִּיקּוּנֵי דִּיקְנָא), and they spread forth into the World of Beri'ah (וְהֵם מִתְפַּשְּׁטִים בְּעוֹלָם הַבְּרִיאָה), and there they become the Thirteen Rivers of Pure Balsam (וְשָׁם נַעֲשִׂים י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא), and this is the ultimate perfection (וְזֶהוּ תַּכְלִית שְׁלֵמוּתָם), when they merit this hair (כְּשֶׁזּוֹכִים אֶל הַנִּימָא הַזֶּה), and understand (וְהָבֵן).

The Zohar says, “to sow seed for His glory” (זֹהַר דְּזָרַע זַרְעָא לִיקָרֵיהּ), its explanation being: a radiant and shining Light below (פֵּירוּשׁ אוֹר מַזְהִיר וּמִתְנוֹצֵץ לְמַטָּה), is the Light of the five Havayot (הוּא אוֹר ה׳ הֲוָיוֹ״ת), the Gevurot (גְּבוּרוֹת), which join together with Elohim (הַמִּשְׁתַּתְּפִים עִם אֱלֹהִים), for they are vocalized with the vowels of Elohim (כִּי הֵם בְּנִקּוּד אֱלֹהִים), and together with their vowel points they equal the numerical value of “Talmud” p1-4(וְעוֹלִים עִם נִקּוּדֵיהֶם כְּמִנְיַן תַּלְמוּ״ד), within which is the secret (שֶׁבּוֹ סוֹד), of what is forbidden and what is permitted (אָסוּר וְהֶתֵּר), which is drawn from the five Havayot of the Gevurot (שֶׁנִּמְשָׁךְ מֵה׳ הֲוָיוֹ״ת גְּבוּרוֹת), and they join themselves to the Chasadim (וְהֵם מְחַבְּרִים עַצְמָם אֶל הַחֲסָדִים), in order to sow seed from them throughout all the worlds (כְּדֵי לִזְרֹעַ זֶרַע מֵהֶם בְּכָל הָעוֹלָמוֹת), for Ze'ir Anpin also possesses Nefesh, Ruach, Neshamah, Chayah, and Yechidah (כִּי גַּם ז״א יֵשׁ לוֹ נֶפֶשׁ רוּחַ נְשָׁמָה חַיָּה יְחִידָה), and is clothed in the precious Garment (הוּא מְלוּבָּשׁ בַּלְּבוּשׁ הַיָּקָר), for His glory (לִכְבוֹדוֹ), to clothe Him (לְהַלְבִּישׁוֹ), to conceal Him (וּלְהַעֲלִימוֹ), and to leave Him hidden (וּלְהַשְׁאִירוֹ בִּגְנִיזָתוֹ), so that not so many Lights should emerge below without interruption from the twelve Havayot (כְּדֵי שֶׁלֹּא יֵצְאוּ מִן הַי״ב הֲוָיוֹ״ת כָּל כָּךְ אוֹרוֹת לְמַטָּה בְּלִי הֶפְסָק), for it is the nature of goodness to bestow goodness and to spread forth (כִּי טֶבַע הַטּוֹב לְהֵיטִיב וּלְהִתְפַּשֵּׁט), and in order to conceal Him (וּכְדֵי לְהַעֲלִימוֹ), He made for Him a Garment and a House (עָשָׂה לוֹ לְבוּשׁ וּבַיִת), from these Judgments (מֵהַדִּינִין הָאֵלֶּה), which are the thirty-two Elohim (שֶׁהֵם הַל״ב אֱלֹהִים), they are membranes separating Him (הֵם קְרוּמִים מַפְסִיקִים אוֹתוֹ), in the secret of hairs (בְּסוֹד שְׂעָרוֹת), which are the Light of the nape (שֶׁהֵם אוֹר עֹרֶף), which are in the secret of the nature of fire returning upward (שֶׁהֵם בְּסוֹד טֶבַע הָאֵשׁ חוֹזְרִים לְמַעְלָה).