Daf 246b (דַּף רמ״ו ע״ב)

And if you say (וְאִי תֵימָא), behold, it is written (הָא כְּתִיב): “A female temimah [without blemish]” (נְקֵבָה תְמִימָה) (Leviticus 4:28). Indeed, so it is certainly (הָכִי הוּא וַדַּאי): just as it is called “a Tzaddik tamim [without blemish]” (כְּמָה דְּאִקְרֵי צַדִּיק תָּמִים), so too it is called “a Tzedek temimah [without blemish]” (כָּךְ אִקְרֵי צֶדֶק תְּמִימָה), because all receives from him (בְּגִין דְּכֹלָּא נָטְלָא מִנֵּיהּ). Therefore (בְּגִינֵי כָּךְ), the burnt offering ascends from the female to the male (עוֹלָה דְּסָלְקָא מִן נוּקְבָא לִדְכוּרָא), and from that place and upward (וּמֵהַאי אֲתַר וּלְעֵילָא), all is male (כֹּלָּא הוּא דְּכוּרָא), and from the female and downward (וּמִן נוּקְבָא וּלְתַתָּא), all is female (כֹּלָּא הוּא נוּקְבָא), and this we have already established (וְהָא אוֹקִימְנָא).

And if you say (וְאִי תֵימָא): is the supernal Nukvah also so? (הָכִי נָמֵי נוּקְבָא דִּלְעֵילָא). Rather, the end of the body indicates the entire body, which is male (אֶלָּא סִיּוּמָא דְּגוּפָא אַחֲזֵי עַל כָּל גּוּפָא דְּאִיהוּ דְּכַר); the beginning of the body is female (רֵאשָׁא דְּגוּפָא נוּקְבָא), until it descends to the end (עַד דְּנָחִית לְסִיּוּמָא), and when the end is seen (וְכַד סִיּוּמָא אִתְחֲזֵי), behold, it makes the whole body male (הָא עָבִיד כֹּלָּא דְּכַר). But here, the beginning and the end are female (אֲבָל הָכָא רֵאשָׁא וְסוֹפָא נוּקְבָא), for the entire structure of the body is female (דְּהָא כָּל תִּקּוּן גּוּפָא נוּקְבָא).

Come and see (תָּא חֲזֵי): a supernal secret exists in this matter (חַד רָזָא עִלָּאָה אִית בְּמִלָּה דָּא), for we see that Ya'akov blessed Yosef among his brothers (דְּהָא חָמִינָן דְּיַעֲקֹב בָּרִיךְ לְיוֹסֵף בְּגוֹ אֲחוֹהִי). Once Kudsha Berikh Hu established four camps in the Shekhinta (כֵּיוָן דְּמַנֵּי קוּדְשָׁא בְּרִיךְ הוּא אַרְבַּע דְּגָלִים בִּשְׁכִינְתָּא), in twelve tribes to be rectified through them (בִּתְּרֵיסַר שִׁבְטִין לְאִתְתַּקְּנָא בְּהוּ), Yosef was subtracted from them (גָּרַע מִנַּיְיהוּ לְיוֹסֵף), and Ephraim was placed in his stead (וְשַׁוֵּי לְאֶפְרַיִם בְּאַתְרֵיהּ).

Why was Yosef removed from among them? (מַאי טַעְמָא אִסְתַּלַּק יוֹסֵף מִנַּיְיהוּ). If you say because of his sin-no! for he is certainly righteous (אִי תֵימָא בְּגִין חוֹבוֹי, לָאו הָכִי, דְּהָא זַכָּאָה אִיהוּ). Rather, the secret of the matter: Yosef is the imprint of masculinity (אֶלָּא רָזָא דְּמִלָּה: יוֹסֵף רְשִׁימָא דִּדְכוּרָא הֲוָה), as it is written, (Bereshit 49) “Ben Porat Yosef, Ben Porat alei ayin” (דְּכְתִיב: בֵּן פֹּרָת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן). And it is written, “From there he shepherded the Stone of Yisrael” (וּכְתִיב: מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל), from there this “Stone of Yisrael” is nourished (מִתַּמָּן אִתְּזַן הַאי אֶבֶן יִשְׂרָאֵל).

“Even” (Stone) (אֶבֶן) this is Knesset Yisrael (אֶבֶן דָּא כְּנֶסֶת יִשְׂרָאֵל), and of her David said (וְעֲלָה אָמַר דָּוִד), (Psalms 118) “The stone which the builders rejected has become the chief cornerstone” (אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה). And because Yosef is the imprint of the male (וּבְגִין דְּיוֹסֵף אִיהוּ רְשִׁימוּ דִּדְכוּרָא), he is called “Yosef the Tzaddik” (אִקְרֵי יוֹסֵף הַצַּדִּיק), for he is certainly Tzaddik (דְּהָא אִיהוּ צַדִּיק וַדַּאי), “From there he shepherds the Stone of Yisrael” (מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל). And because all the configurations of the Shekhinta are female (וּבְגִין דְּכָל תִּקּוּנֵי שְׁכִינְתָּא אִינוּן נוּקְבָן), Yosef was removed from there (אִסְתַּלַּק יוֹסֵף מִתַּמָּן), and Ephraim was appointed in his stead (וְאִתְמַנֵּי תַּחֲתֵיהּ אֶפְרַיִם), and he is female to her configuration (וְאִיהוּ נוּקְבָא לְתִקּוּנָהָא).

And because of this (וּבְגִין דְּאִיהוּ הָכִי), he was appointed to the western side (אִתְמַנֵּי לִסְטַר מַעֲרָב), the place where the female dwells (אֲתַר דְּנוּקְבָא שַׁרְיָא), and that imprint, which is masculine, was removed from her configuration (וְהַהוּא רְשִׁימוּ דְּאִיהוּ דְּכוּרָא אִסְתַּלַּק מִתִּקּוּנָהָא), because it is the world of the female and not the world of the male (בְּגִין דְּאִיהוּ עָלְמָא דְּנוּקְבָא, וְלָא עָלְמָא דִּדְכוּרָא), and all her configuration requires females (וְכָל תִּקּוּנָהָא בָּעְיָין נוּקְבֵי). And because of this, Yosef, who is the Tzaddik, was removed from her configuration (וּבְגִין כָּךְ יוֹסֵף דְּאִיהוּ צַדִּיק, אִסְתַּלַּק מִתִּקּוּנָהָא), and Ephraim was appointed in his place (וְאִתְמַנֵּי אֶפְרַיִם תַּחֲתֵיהּ).

And for this reason, all twelve tribes are configurations of the Shekhinta (וְעַל דָּא כֻּלְּהוּ תְּרֵיסַר שִׁבְטִין תִּקּוּנִי שְׁכִינְתָּא אִינוּן), and all require according to the likeness of above (וְכֻּלְּהוּ בָּעְיָין כְּגַוְונָא דִּלְעֵילָא), except for the level of the Tzaddik, which forms all male limbs (בַּר דַּרְגָּא דְּצַדִּיק, דְּאִיהוּ עָבִיד כָּל שַׁיְיפִין דְּכַר), and does not require diminishing (Some say: him (וְלָא בָּעֵי לְאַכְּחָשָׁא (נ״א: לֵיהּ). “Naphtali is a hind let loose who gives beautiful sayings” (נַפְתָּלִי אַיָּלָה שְׁלוּחָה הַנֹּתֵן אִמְרֵי שָׁפֶר), that is what is written (הַיְינוּ דִּכְתִיב), (Song of Songs 4) “And your speech is beautiful” (וּמִדְבָּרֵךְ נָאוֶה), because “voice” directs to “speech,” and there is no “voice” without “speech” (בְּגִין דְּקוֹל מַדְבַּר לֵיהּ לְדִבּוּר, וְלֵית קוֹל בְּלָא דִּבּוּר). And that “voice” is sent from a supernal deep place (וְהַהוּא קוֹל אִשְׁתַּלַּח מֵאֲתַר עֲמִיקָא דִּלְעֵילָא), and is emissary from before Him to lead the “speech” (וּשְׁלִיחַ מִקַּמֵּיהּ לְאַנְהָגָא לְדִבּוּר), for there is no “voice” without “speech,” and no “speech” without “voice” (דְּהָא לֵית קוֹל בְּלָא דִּבּוּר, וְלָא דִּבּוּר בְּלֹא קוֹל). And this is a general that requires detail, and a detail that requires general (וְדָא כְּלַל דְּצָרִיךְ לִפְרַט, וּפְרַט דְּצָרִיךְ לִכְלַל). And this “voice” emerges from the south and directs “speech” westward (וְדָא קוֹל נָפְקָא מִדָּרוֹם, וּמַדְבַּר לְמַעֲרָב), extending to two sides (יָרִית לִתְּרֵין סִטְרִין). And this is what is written, (Deuteronomy 33) “And to Naphtali he said…” (וּלְנַפְתָּלִי אָמַר וְגו׳): “He shall inherit the sea and the south” (יָם וְדָרוֹם יִירָשָׁה) above is male, below is female (לְעֵילָא דְּכַר, לְתַתָּא נוּקְבָא). Because of this (בְּגִין כָּךְ): “Naphtali is a hind let loose”-female below (נַפְתָּלִי אַיָּלָה שְׁלוּחָה נוּקְבָא לְתַתָּא), and like this is the male above (כְּגַוְונָא דָּא דְּכַר לְעֵילָא), as it is written: “who gives beautiful sayings” (דִּכְתִיב: הַנֹּתֵן אִמְרֵי שָׁפֶר) “gives” is written in masculine, not “gives” in feminine (הַנֹּתֵן כְּתִיב, וְלֹא הַנֹּתֶנֶת).

Come and see (תָּא חֲזֵי): thought is the beginning of all (מַחְשָׁבָה רֵאשִׁיתָא דְּכֹלָּא), and because it is thought, it is within concealment and not known (וּבְגִין דְּאִיהִי מַחְשָׁבָה, אִיהִי לְגוֹ סְתִימָא וְלָא אִתְיְידַע). Thus this thought extends further (כָּךְ אִתְפַּשַּׁט הַאי מַחְשָׁבָה יַתִּיר), it comes to the place where Ruach dwells (אַתְיָא לְאֲתַר דְּרוּחָא שַׁרְיָא), and when it reaches that place it is called Binah (וְכַד מָטֵי לְהַהוּא אֲתַר אִקְרֵי בִּינָה), and this is not sealed as at first (וְהָא לָאו סָתִים כִּדְקַדְמִיתָא). And though it is sealed, this Ruach extends (וְאַף עַל גַּב דְּאִיהוּ סָתִים, הַאי רוּחָא אִתְפַּשַּׁט), and produces voice (וְאַפִּיק קוֹלָא), composed of fire and water and air (כָּלִיל מֵאֵשָּׁא וּמַיָּא וְרוּחָא), which are north, south, and east (דְּאִינוּן צָפוֹן וְדָרוֹם וּמִזְרָח).

And this voice is the general of all other forces (וְהַאי קוֹלָא כְּלָלָא דְּכָל שְׁאָר חֵילִין), and this voice leads to speech (וְקוֹלָא דָּא מַדְּבַּר לְדִבּוּר), and this gives the word in order (וְדָּא יָהִיב מִלָּה בְּתִקּוּנָא), for voice is sent from the place of Ruach (בְּגִין דְּקוֹל אִשְׁתַּלַּח מֵאֲתַר דְּרוּחָא), and comes to produce word (וְאָתֵי לְדַבְּרָא מִלָּה), to bring forth flowing utterances (לְאַפָּקָא מִלִּין תְּרִיצִין). And when you consider the levels (וְכַד תִּסְתַּכֵּל בְּדַרְגִּין): it is thought, it is Binah, it is voice, it is speech (הוּא מַחְשָׁבָה, הוּא בִּינָה, הוּא קוֹל, הוּא דִבּוּר), and all is one (וְכֹּלָּא חַד), and it is thought, the beginning of all (וְהִיא הִיא מַחְשָׁבָה, רֵאשִׁיתָא דְּכֹלָּא), and there is no separation (וְלָא הֲוֵי פֵּרוּד), but all is one (אֶלָּא כֹּלָּא חַד), and one bond (וְקִשּׁוּרָא חַד), for it is thought truly, bound with Ein (דְּאִיהוּ מַחְשָׁבָה מַמָּשׁ אִתְקַשַּׁר בְּאַיִן), and never separated (וְלָא אִתְפָּרַשׁ לְעָלְמִין), and this is (Zechariah 14 “Hashem is One and His Name is One” (וְדָּא הוּא: יְיָ אֶחָד וּשְׁמוֹ אֶחָד). And because of this (וְעַל דָּא), “who gives beautiful sayings” is written (הַנֹּתֵן אִמְרֵי שָׁפֶר כְּתִיב) this very body (דָּא גוּפָא).

The end of the body is this (סִיּוּמָא דְּגוּפָא דָּא), as it is written, (Bereshit 49) “Ben Porat Yosef, Ben Porat alei ayin” (כְּדִכְתִּיב: בֵּן פֹּרָת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן). Why twice? (אַמַּאי תְּרֵי זִמְנֵי) Rather, Ben Porat above, Ben Porat below (אֶלָּא: בֵּן פֹּרָת לְעֵילָא, בֵּן פֹּרָת לְתַתָּא). And why is he not Ben Porat below in the configuration of the Matronita? (וְאַמַּאי לָאו אִיהוּ בֵּן פֹּרָת לְתַתָּא בְּתִקּוּנִי מַטְרוֹנִיתָא) Because daughters marched (בְּגִין דְּבָנוֹת צָעֲדָה), to gaze upon him (לְמֶהֱוֵי עֲלֵי שׁוּר), for daughters are needed for her configuration, not sons (דְּבָעְיָין בָּנוֹת לְתִקּוּנָהָא וְלָא בָּנִים), as it is said, (Proverbs 31) “Many daughters have done valiantly,” etc. (כְּמָה דְּאַתְּ אָמֵר: רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְגו׳). “Many daughters have done valiantly”-these are the twelve tribes (רַבּוֹת בָּנוֹת עָשׂוּ חָיִל: אִלֵּין תְּרֵיסַר שִׁבְטִין).