Teil 14 · Antworten zu den Themen

(To the question) See above, Answer 109.

(To the question) The clarifications of the first pregnancy are only from the aspect of the vessels of the inner [lights]. And the clarifications of the second pregnancy and onward are from the vessels of the posteriors. See above, Answer 109. (Part 1, Page 493, s.v. "the pregnancy". Item 4).

(To the question) Mochin from the stature of AB, which is the light of Chaya, are discerned as the Mochin of birth, and as long as there is no light of Chaya in the Partzuf, it is not fit to give birth. (Item 4).

(To the question) Even though from the coupling of the night there come only a vessel and a spirit, which are the aspect of the illumination of the vessels and their completion, and they are not the Mochin of AB themselves; nevertheless they are a preparation for receiving the Mochin of AB, because were it not for the completion of the vessels, it would be impossible to receive the stature of AB. Therefore it is discerned as a beginning to the Mochin of birth. (Part 1, Page 493, s.v. "and this").

In ZON there are covered Hassadim, such as the coupling of ZA and Leah from the chest and above, face-to-face, and for this [reason] it can always rise as MAN, since Aba and Ima of the Mochin of SAG are in a coupling that does not cease. However, from the aspect of revealed Hassadim, it cannot always rise as MAN, for also Aba and Ima — their coupling ceases from the aspect of these Mochin, which are AB.

(To the question) However, the souls of the righteous have no Mochin but from the stature of AB, namely, from the aspect of revealed Hassadim, and therefore they do not rise as MAN except at night, when the rule of Malchut [prevails], for Leah spreads until the end of ZA, and there is a coupling with the Yesod of the greatness of ZA, and then the souls receive the aspect of the illumination of vessels; and in the coupling of the day they are completed with Mochin as well. (Item 5. Part 1, Page 517, s.v. "and with this").

(To the question) The intention is to the Mochin of covered Hassadim, which are the Mochin of Neshama, from which there is the coupling of ZA and Leah. And these Mochin come from Aba and Ima of SAG, whose coupling does not cease. (Item 5).

(To the question) The matter of the spreading of Rachel to Beriah is through the Mochin that ZA and Leah receive, whereby the HGT of ZA become KHB, and the NHY become HGT; therefore Leah is drawn until the end of Atzilut, and Rachel descends to the place of the new NHY that are clarified through this from Beriah, and she attains there her nine points of additions, with the illumination of vessels that she receives from the coupling of ZA and Leah of Atzilut. Behold, this is discerned as the rule of Malchut, for her rule spreads also into Beriah, and through this she also clarifies the aspect of the body and eye of the souls of the righteous, as is known. And this rule is not by day, for by day Rachel is in Atzilut and completely removed from the world of Beriah. (Item 5. Part 1, Page 517, s.v. "however").

(To the question) There are two aspects of new souls: one is from the aspect of the Hochma of the direct light, which do not come at all from the Nekudim and onward, for the gardener has not descended into his garden since the time of the Nekudim and onward, as is said in the Zohar. And there are aspects of new souls that come from the aspect of the Hochma of the thirty-two paths, which are truly discerned as old souls, for these Mochin already came out in the Nekudim, except that they were nullified because of the breaking of the vessels. And likewise afterwards they came out in the aspect of Adam HaRishon, and were nullified because of the sin of Adam HaRishon, in the secret of the shedding of limbs. And now, during the six thousand years, they return and are renewed in the secret of "the son of David will not come until all the souls that are in the body are finished," whose meaning is that it is impossible for the end of correction to be [reached] before all the souls that were already in the body of Adam HaRishon come out a second time and are renewed. However, when they receive the Mochin of the new MAH in Atzilut, they are also discerned as the aspect of new souls, because their Mochin are from the aspect of the new MAH of the world of correction. And these souls, which are from the aspect of BAN alone, are called old souls. (Item 18).

(To the question) There are two aspects in the renewal of the old souls: one is from the aspect of the illumination of vessels, to return to them the aspect of AHP, to complete them in ten vessels, and this is done through the coupling of the night, and this is discerned as the renewal of the souls, like the example of the vessel in it, namely, just as the vessel and spirit that were renewed for the Nukva, so the souls are renewed from this aspect. And there is an aspect of the renewal of souls literally, namely, from the aspect of the Mochin of the new MAH, and this is done in the coupling of the day. (Item 17).

(To the question) When the souls receive their GAR, these GAR are discerned as being face-to-face, because they are then included in the coupling of ZON, which are face-to-face, and they are then called new souls of face-to-face. However, after their birth, when they come to Beriah, they lose their aspect of face-to-face, for no Atzilut can pass below the Pargod of Atzilut, and therefore they become there the aspect of new souls back-to-back. (Item 18. Part 1, Page 525, s.v. "and the reason").

(To the question) At the time of the Temple, ZON were in the degree of Aba and Ima in a fixed manner, and Beriah was drawn into Atzilut, and therefore also at the time of the birth of the souls they did not lose their aspect of face-to-face, for they remained in the aspect of Atzilut. However, after the destruction, when ZON returned to their place, and the world of Beriah returned below the Pargod of Atzilut, so that the souls are found at the time of their birth in Beriah, which is below the Pargod; therefore they lost their GAR from the aspect of face-to-face, and became the aspect of new souls back-to-back. (Item 18. Part 1, Page 525, s.v. "and the reason").

(To the question) The Mochin of the coupling of midnight are the aspect of the GAR of Ruach, namely, the aspect of the Mochin of VAK, which are only for the completion of vessels, namely, a preparation for the coupling of birth that [takes place] by day; and therefore this coupling avails only for the aspect of vessel and spirit: "vessel" indicates the NHY of greatness that are attained then, and "spirit" indicates the GAR of Ruach that one receives then. And they are considered mainly for the correction of the Yesod of greatness, from the aspect of the vessel in it, that it should be fit to raise MAN and receive MAD at the time of the coupling of the day. (Items 16, 17 and 18).

(To the question) They rise to the coupling of ZA and Leah, which are then made into the aspect of face-to-face in the entire stature of ZA, because Leah then spreads also from the chest and below, as is known. (Item 13).

(To the question) It is known that no Partzuf can rise by itself as MAN before it attains its smallness through the upper one. It is also known that the souls cannot receive the Mochin of GAR before thirteen years are complete for them, because they first encounter the foreskin. Behold, the souls are not fit to rise as MAN for this coupling, which is for the need of the Mochin of birth, except after thirteen years. (Item 6).

(To the question) It is known that Aba and Ima are from the aspect of the direct light, only that the aspects 1 and 2 in them, and the aspects 3 and 4 in them, are only in the way of inclusion from the lower ones. However, ZA is the third aspect of the direct light, and therefore there is no foreskin in Aba and Ima, for the aspect of the foreskin is the fourth aspect of coarseness, which has no coupling at all in the world of Atzilut, and wherever it appears, immediately the Upper Light departs from there; and since ZA is the third aspect of the direct light, behold, this fourth aspect begins with the end of his Partzuf, namely, after the crown of his Yesod, and therefore the souls cannot rise as MAN before they remove the aspect of the foreskin from there, for as long as this foreskin is found there, the Upper Light is removed from there, and they need to correct the three years of the foreskin from the three lines of the NHY of ZA, namely, from the aspect of the end of the three lines, where the standing of the foreskin is, as above. And afterwards, the fourth year is in the secret of "holy praises," and afterwards they can rise as MAN. But in Aba and Ima no foreskin is discerned at their end, because they are completely far from the fourth aspect, for they end in the second aspect of the direct light, as above. (Item 7).

(To the question) No coarseness can blemish above the place of its root existence, and therefore, although the foreskin begins immediately after the end of the three lines of ZA, nevertheless he himself does not suffer anything from this. Only the souls of the righteous, which need to receive from the crown of the Yesod of ZA, find that the foreskin, which is above them, rules over them, and they cannot rise as MAN before they remove the foreskin from there. (Part 1, Page 499, s.v. "the foreskin").

(To the question) Because BYA in their place are Bina, ZA and the Nukva, which separated from Atzilut by the power of the second restriction, as is known. And therefore, even when they rise to the aspect of Atzilut, each one receives from the aspect that corresponds to it there: the aspect of the souls that come from the world of Beriah receive the aspect of GAR; and the aspect of the angels, which are from the world of Yetzirah, receive only the aspect of Ruach, for that is all their perfection; and the aspect of the Ofanim of the world of Assiyah receive only the aspect of Nefesh, for they lack nothing more than this. And therefore the angels do not rise as MAN to ZON, because even if they rose as MAN, they would not cause ZON to draw for them the Mochin of GAR, for the angels do not lack them, and they lack only the aspect of Ruach of Atzilut; therefore they would cause ZON to draw for them only the Mochin of Ruach, and for this ZON do not need to rise to Aba and Ima, for they have the stature of VAK by themselves. And it is found that they would not cause any ascent to ZA through their raising of MAN. However, the souls of the righteous, which are from Beriah and lack the aspect of GAR, therefore when they rise as MAN to ZON, ZON cannot draw this for them except through their ascent to Aba and Ima, to receive from them the aspect of GAR to draw to the souls; and it is found that ZON themselves become enlarged through them. And you already know this rule, that thus the Mochin that are drawn to the lower ones must pass through all the upper ones until the degree of the lower one, and therefore it is discerned that those Mochin were not missing from the upper ones after their coming to the place of the lower one; rather, on the contrary, the main root of those Mochin remains in the upper ones, and the lower one has only a branch of them. And it is understood with this, that through the ascent of the souls as MAN to ZON, to receive the Mochin of GAR for themselves, ZON are found to be enlarged first, and in them remains the root of the Mochin, and the souls have only the aspect of a small branch of those Mochin. (Item 10).

(To the question) There are no Mochin of birth except from the aspect of the light of Chaya, which is the stature of AB. And it is known that from the aspect of permanence Aba and Ima have only the stature of SAG, and ZON have only the stature of VAK. And therefore they are not fit for the Mochin of birth, except after they receive an addition of power from the upper ones, for Aba and Ima need to receive the Mochin of AB from the GAR of AA, and afterwards they bestow them to ZON, and then they are fit to give birth to souls. (Item 13).

(To the question) From the aspect of the Mochin that are fixed in Atzilut, Aba and Ima have the stature of SAG in permanence, in a coupling that does not cease forever, and from this coupling all the worlds have the aspect of existence and standing. However, from the aspect of AB they have only the aspect of VAK of AB, because they clothe only the aspect of the HGT of AA, and they have no grip in his GAR, which are the AB of MAH. And therefore, from this aspect they lack the NHY of the vessels and the GAR of the lights, and they have no completion except when they rise to the GAR of AA and receive the stature of AB through the MAN of the hairs, as is known. (Item 13).

(To the question) Because Aba and Ima are corrected in permanence in the stature of SAG, which are the aspect of the GAR of Bina, which has no desire but for covered Hassadim and not for Hochma; and therefore there is no matter for Aba and Ima to rise as MAN to the GAR of AA to receive the Mochin of Hochma, except at the time that ZON rise to the pregnancy of Bina as MAN, when the connection of ZON with Bina is awakened from the relation of the direct light, for Bina did not emanate to ZA from the direct light, except through her return face-to-face with Hochma, as is known. And therefore also now this obligation is awakened in Bina to bestow Hochma to ZON, and then she rises to the GAR of AA as MAN, where she returns face-to-face with Hochma, as is known. But without her connection with ZON she has no matter and need to rise as MAN and return face-to-face with Hochma, for all her desire is only in covered Hassadim. (Item 11).

(To the question) Before ZON have an existence of their own, namely, in the second pregnancy, ZON cannot rise by their own power, and then it is discerned that the upper one raises them, and this is through the raising of the NHY of AA to his HGT, with which rises the aspect of the MAN of ZA, as is said in Part 10. However, after ZA has already attained his smallness, he rises by himself as MAN, and not by the power of the upper one, and then it is discerned that ZA rises by himself as MAN to Aba and Ima, and raises with him also the NHY of AA. (Item 49).

(To the question) The intention is to the aspect of the raising of MAN, that from this aspect the Yesod, with ZON that rose to the HGT, cause the raising of the MAN of the HGT, with Aba and Ima, which clothe them, to the place of the GAR of AA, where the Mocha Stima'ah is; for then Aba is found to clothe the Galgalta of AA, and Ima to clothe the Mocha Stima'ah. Behold, the Yesod that rises to the HGT causes the ascent of Ima to the Mocha Stima'ah, and likewise higher, and MAD descend from degree to degree until ZON. (Item 49).

(To the question) It is known that the beginning of the raising of MAN is through the souls from Beriah, because ZON are corrected through the NHY of the upper Ima in the aspect of the posteriors of the GAR of Bina, which are in the aspect of covered Hassadim, like the GAR of Bina, and they have no desire at that time for the aspect of the illumination of Hochma, like the GAR of Bina. And therefore there is in them no awakening to rise as MAN to Aba and Ima, except through the souls of the righteous, which need specifically the aspect of revealed Hassadim, being from the aspect of the NHY of the Nukva of ZA; and therefore this lack is also awakened in ZON themselves, for the posteriors of the GAR of Bina avail only at the time that the NHY of ZON are in the secret of "and their backs were toward the house," namely, that they are hidden and not felt. And therefore, after the souls connected with them in the secret of MAN, the NHY of ZA himself were also awakened, to whom the posteriors of Bina can no longer illuminate, and the power of the screen returned upon ZON; and therefore they were compelled to rise to Aba and Ima above the chest in the secret of MAN, and then this lack of revealed Hassadim was also awakened in the place of Aba and Ima, because of the connection that the upper Bina has to draw revealed Hassadim to ZON, from the relation of the direct light. And since the desire for the illumination of Hochma was awakened, the aspect of the posteriors of Bina ceased then, and the power of the screen fell upon them, and therefore they also rise to the place of the GAR of AA as MAN. And since the GAR of AA cannot bestow to Aba and Ima the light of Hochma from the aspect of the essentiality of the Chochma Stima'ah, because it is sealed in a membrane, as is known, but only from the aspect of the Hochma of the thirty-two paths, which comes out upon the MAN of the hairs of the beard; therefore also AA rises to the place of the Reisha de Lo It Yeda, and draws there his MAN of the hairs to the mouth of the Reisha de Lo It Yeda; and then MAD descend from above, from the upper AB and SAG, to the GAR of Atik, and the coupling is made upon the MAN of the hairs that AA drew there, and upon them the stature of AB comes out; and in the way of the bowing of the head, that stature comes out also in the place of his KHB, where Aba and Ima stand, and Aba and Ima also receive that stature; and Aba and Ima bestow this stature, in the way of clothing in their Yesods, to their NHY, which remained in the place of the two shoulders of AA, where ZON are found in pregnancy; and then ZON receive that stature from the NHY of Aba and Ima, while they also clothe the two shoulders of AA. Behold, how each lower one begins the raising of MAN to its upper one, and likewise the upper one to the one even higher, until Ein Sof; and then the Upper Light descends from the blessed Ein Sof, discerned as the aspect of MAD, which couples with the first screen in AK, and the stature of Mochin comes out upon the screen there; and from there the stature descends, degree after degree, until it comes to the place of ZON, as explained. (Item 49).

(To the question) Two kinds of influx operate in the worlds. One is the influx of standing and existence of the Partzufim, and this influx is the existence of the Partzuf itself and its principle, namely, the aspect of the bearer in it. And the second is the influx of blessing and freedom and the dainties of kings, which are the aspect of the Mochin of greatness and the matter of the birth of the Partzuf and the like. And this influx is the aspect of an addition of preciousness and of its virtues, namely, the aspect of the carried, and not the carrier, for there is in any case an existence of standing and existence for the Partzuf without them. And these two kinds of influx come only from a complete coupling of Aba and Ima, namely, from their Mochin of AB, and not from the Mochin of SAG that are fixed in them, for from the Mochin of SAG there comes only the aspect of the first kind alone, which are only for standing and existence. (Items 52 and 55).

(To the question) It is known that the light of Ein Sof does not clothe in the Partzuf except through clothing in the light of Hochma, and the light of Hochma does not clothe in the Partzuf except through clothing within the light of Hassadim. And therefore there is no complete coupling except through the two kinds of influx (as above in Item 168). And therefore first one needs the influx of existence and standing, which is drawn from the GAR of Bina, which is the light of Hassadim in abundance. And then the light of Hochma, which is the influx of the second kind, called blessing and freedom and the dainties of kings, can clothe within the Hassadim in the Partzuf, which is drawn from the GAR of Bina, and then the coupling is complete, for the light of Ein Sof clothes there within the light of Hochma. Behold, there is no true completion except through the two kinds of influx mentioned above. (Item 52).

(To the question) Because there is no coupling for Aba and Ima in the stature of AB, except through the MAN of the Mazalot, being from their source the aspect of the Malchut of the first restriction, as is known. And the Malchut of the first restriction is called the path that is not known, which is included in the hairs of the beard, as above. Behold, there is no complete coupling of Aba and Ima, namely, from the stature of AB, which is called the complete coupling, except through the path that is not known. And the reason that the stature of AB comes out only through the Mazalot, which are the Malchut of the first restriction, see in the Inner Observation, Part 13. (Items 53 and 58).

(To the question) Because the Mochin of SAG of Aba and Ima, in the aspect of permanence, are in the aspect of "for He delights in mercy," and Ima will never cease her posteriors, and [will never] rise to the GAR of AA to couple upon the aspect of the Mazalot, which are the aspect of the path that is not known, except through the MAN of ZON, which awaken in her the desire for the light of Hochma. However, also ZON do not rise as MAN, except through the MAN of the souls of the righteous, for also ZON are clothed in the posteriors of Ima, as long as they have no Mochin of Chaya. Behold, there is no upper coupling in the GAR of AA, in the place of the Reisha de Lo It Yeda, which brings out the stature of AB upon the MAN of the Mazalot for the sake of Aba and Ima, except through the awakening of the lower one, which are the souls of the righteous; for after the ascent of the souls of the righteous as MAN to ZON, ZON rise to Aba and Ima, and Aba and Ima to the GAR of AA, and the GAR of AA to the Reisha de Lo It Yeda, and there the coupling is made upon the MAN of the hairs, which are the aspect of the path that is not known; and through the bowing of the head they also come to Aba and Ima, and also Aba and Ima couple through that path. (Item 55).

(To the question) One is the influx drawn from the inheritance of Aba and Ima, which are the Hochma and Bina in it, and the aspect of the Mem of the Tzelem, through which he becomes a free man and is not enslaved to the coupling of Hesed and Gevura in his Daat. And the second is the aspect of the two crowns, which are drawn from the Daat of Aba and Ima, which are the aspect of the Lamed of the Tzelem, and from there blessing and the dainties of kings are drawn, which are the aspect of birth. (Item 62).

(To the question) The Nukva is called the lower Hochma at the time that she is face-to-face with ZON in the Mochin of AB, when through her screen, which raises the returning light up to the Hochma of ZA, she draws the stature of Hochma, which is AB; and since all the aspect of the drawing of the Mochin is through the screen in the Yesod of the Nukva, for were it not for her returning light, the stature of Hochma would not be drawn to the Partzuf; therefore the Nukva is also called by the name of the lower Hochma, for the radiance and splendor of the upper Hochma is drawn through her and clothes in her. (Item 73).

(To the question) One is the aspect of Joseph, which is his own aspect, and it is the aspect of the revelation of the direct light in the stature. And the second is the aspect of Benjamin included in Joseph, which is the aspect of the screen in it, upon which the coupling of striking is made with the direct light, which brings out ten Sefirot of returning light to clothe the direct light; and before ZA bestows the stature to the Nukva, it comes out first in ZA himself, upon the aspect of Benjamin included in the Yesod in himself; and afterwards he bestows that stature to the Nukva, namely, upon the screen in her. And then the Yesod of ZA is discerned only for the aspect of Joseph alone, namely, for the direct light, and the Yesod of the Nukva for the aspect of Benjamin alone, namely, the aspect of the returning light. (Item 76).

(To the question) It was explained above in Answer 174, that first the coupling is made in the Yesod of ZA himself, namely, upon the aspect of Benjamin included in Joseph, which raises the returning light, which are nine from below upward, which clothe the nine of the direct light that are revealed through the aspect of Joseph in the Yesod; and then the Yesod is called living, being that it includes two times nine Sefirot: nine from above downward and nine from below upward, whose numerical value is Chai [18]. And afterwards, when he makes the coupling with the Nukva herself, then the Yesod of ZA is discerned as the aspect of Joseph with the nine of the direct light, and the Yesod of the Nukva is discerned as Benjamin with the nine of the returning light. Behold, again there are Chai Sefirot, and it is found Chai in the two worlds: first in the world of the male, and afterwards in the world of the Nukva. And this is the secret of "Chai Chai, they will praise You." (Item 76).

There is no aspect of a coupling of striking except in the aspect of the screen in the Malchut of the head, but not in the screen that ends the Partzuf, for were the aspect of coupling to operate also in the ending screen, every Partzuf would need to spread without end. And all this is said only regarding the Partzuf itself; however, for the need of the lower one, which comes out only from the posteriors of the upper one, as is known, in the Partzufim of the GAR it is a screen of the chest, as in the Partzuf of AK, and therefore the head of every lower one comes out from the chest to the mouth of the upper one, and clothes the HGT of the upper one, as is known. However, in Yeshsut and ZON a change is made in this, for they come out only from the coupling of the Yesods of the upper one and not from the mouth, because they need the illumination of Hochma, namely, revealed Hassadim, which is not bestowed from the GAR of Aba and Ima, but only from their NHY, for the GAR of Aba and Ima are the aspect of covered Hassadim; and therefore Yeshsut do not receive the aspect of their Mochin except from the NHY of Aba and Ima. And likewise Yeshsut himself, after he is completed in all his Mochin, his GAR are also found in the aspect of covered Hassadim, like the GAR of Aba and Ima, and he does not bestow the aspect of revealed Hassadim except from the aspect of his NHY, like Aba and Ima. And likewise, after ZA is completed in all the Mochin, behold, he too is found to be in the aspect of covered Hassadim in his GAR, like Aba and Ima and Yeshsut, and cannot bestow the illumination of Hochma except in his NHY, like Aba and Ima.

And for this reason it is found in Yeshsut and in ZON that they do not come out from the aspect of the screen of the GAR, which is drawn in the KHB HGT, but in the screen of the NHY, from where revealed Hassadim are drawn. And therefore the screen of the Yesod of ZA is made the aspect of a screen of the head for the Nukva, in the manner of the rule that all the posteriors of the upper one are made the front of the lower one, so that that same stature that comes out upon the coupling of the screen of the Yesod does not belong at all to ZA himself, but only to the Nukva. And therefore there is no change in his end because of this coupling, for from his own aspect the ending screen is there for all his illuminations, and he is not fit for any continuation of coupling. Rather, the matter of the coupling that is made is from the aspect of his posteriors, which belongs to the Nukva alone. And know that this is all the principal difference between the stature of AB of the direct light, which is from the Mocha Stima'ah, and the stature of AB that comes out upon the hairs of the beard, namely, the Hochma of the thirty-two paths. For the stature of AB of the direct light is drawn from the GAR of the upper one, as explained in the Partzufim of AK, that every lower one clothes the upper one from its mouth and below. However, the Hochma of the thirty-two paths comes out only from the NHY of the upper one.

Indeed, there is here a great depth, which is worthwhile to elaborate upon, because its knowledge is necessary in order to understand these Mochin properly. And it is, that this Hochma of the thirty-two paths has no root at all in the GAR, but the Tifferet is the first root of this Hochma. And although Bina changed to be Hochma and not the Tifferet, for the Tifferet receives only an illumination from this Hochma; nevertheless, since the light of Hochma was not revealed in the Bina of the direct light, except with her emanation of the third aspect, which is the Tifferet, therefore only the Tifferet is discerned as the beginning and root of this Hochma, and not Bina; for in relation to the five aspects of the direct light, the second aspect, which is Bina, did not change because she emanated the third aspect, for only the third aspect, which is the Tifferet, received the illumination of Hochma, while the second aspect remained in the aspect of covered Hassadim, after the emanation of the Tifferet, as before its emanation. As is said above in Part 1, page 5, s.v. "and the reason". Behold, there is no root for this Hochma of the thirty-two paths in the GAR, for even Bina was not considered a root, as explained, but only the Tifferet alone is considered the root of the Hochma.

However, it is known that the Tifferet includes the five Partzufim: HGT NHY, which correspond to the five aspects of the direct light, KHB ZON. And therefore it is discerned that also the HGT of the five Partzufim are above the aspect of the root of the Hochma of the thirty-two paths, for they are the aspect of KHB. However, the Tifferet of the five Partzufim is discerned as Bina in relation to the Keter, and as ZA in relation to AB, as is said in the previous parts; and from the aspect of the Mochin that come from AB, the Tifferet is considered the aspect of ZA. And therefore the Tifferet is divided into three thirds, which are: Bina, ZA, Malchut, which from the aspect of the correction of the lines are KHB HGT NHY, as is said in Part 13. There the upper third of the Tifferet, up to the chest, is the aspect of Bina and KHB; the middle third is the aspect of Tifferet and HGT; and the lower third is Malchut and NHY, as is said there. And according to what is said above, that in the GAR there is no root for the Hochma of the thirty-two paths, behold, also in the upper third of the Tifferet, which is the aspect of Bina and KHB, there is no longer any root for this Hochma, but only in the middle third, which is Tifferet and HGT, in which alone the root for this Hochma of the thirty-two paths is discerned. And with this you will understand what the Rav says everywhere, that the revelation of Hochma is only from the chest and below; the intention is to the middle third, which is discerned as the Tifferet within the Tifferet, as above, and therefore it is the root of this Hochma. And it is well explained that there is no root for the Hochma of the thirty-two paths, neither in the true GAR, nor even in the GAR of the five Partzufim, which are the HGT up to the chest, but only in the middle third of the Tifferet alone.

And with this you will understand that also in Aba and Ima this matter of Hochma does not begin except from the aspect of their chest and below, for the ZAT of Aba and Ima come from the inclusion of ZON in them, as is known; and therefore also in them the HGT up to the chest are discerned as the aspect of GAR, and the Hochma cannot be revealed there, as above, but only from their chest and below, there the revelation of Hochma begins, namely, in their NHY, for from the chest and below is the aspect of NHY.

(To the question) And therefore every Partzuf that needs to receive the Mochin of this Hochma of the thirty-two paths cannot receive it except from the NHY of the upper one; and they are three Partzufim: Yeshsut, ZA, and the Nukva; and therefore each one clothes the NHY of the upper one, and not the HGT, as in the Partzufim of AK, for only the GAR of the Partzufim of Atzilut, which are Atik, AA, and the upper Aba and Ima, which do not receive at all the illumination of the Hochma of the thirty-two paths, can receive from the coupling of the mouth of the upper one, and therefore clothe from the mouth of the upper one and below. However, the three Partzufim — Yeshsut, ZA, and the Nukva — which need this Hochma, receive only from the NHY of the upper one, whose principle is the Yesod; and since they need the coupling of the Yesods, they clothe only from the chest and below. And the matter of the coupling of striking made upon the screen of the Yesod is well explained: that it is completely similar to the coupling made in the screen of the mouth of the head, for just as the screen of the mouth serves as the aspect of the Emanator for the Partzufim of the GAR, so the screen of the Yesod serves as the aspect of the Emanator for the Partzufim of VAK, which are Yeshsut and ZON, for they receive only from the aspect of the coupling of the Yesods, as explained. (Item 77).

(To the question) It is the attainment of vessel and spirit, namely, the aspect of the NHY of greatness, which are the aspect of the AHP that are returned to the degree and complete the ten Sefirot of vessels; for before there is a completion of vessels in the Partzuf, it is not fit for coupling at all. And therefore this is considered a preparation for the coupling of the day. (Item 14).

(To the question) The first is to establish the Nukva and make her a vessel in her Yesod, which is by returning to her her AHP, and this is done through the coupling of the night. The second is the coupling of the day, of the birth of souls. For after the preparation of the vessel of the Yesod was completed at night, in the coupling of the day she can raise MAN and form offspring. (Item 16).

(To the question) Because these Mochin of midnight are the illumination of AB SAG, which lowers the bottom Hey from the openings of the eyes to the mouth, and returns the AHP to the degree, through which the vessels are completed. However, how will Rachel receive these Mochin, while she does not yet have her AHP, since she still has no aspect of Yesod, to which the bottom Hey will descend? Therefore Rachel herself cannot couple now at night, but Leah couples with ZA and takes these Mochin, of the lowering of the bottom Hey from the eyes, from the upper Aba and Ima, through which the point of the chest descends to the place of the Yesod, and new NHY are clarified from BYA, which are the nine of Rachel that connect to her Keter, and she is completed there in Beriah from the aspect of the illumination of vessels; and afterwards, by day, she ascends with the vessels to Atzilut and becomes a complete Partzuf in a stature equal to ZA, face-to-face. And it is found that in truth also the coupling of the night is for the need of Rachel, namely, to raise her nine from Beriah, as above; only that Rachel is not yet ready for coupling, because she then has only body and eye and lacks AHP, and therefore Leah serves in her place. (Part 1, Page 506, s.v. "however").

(To the question) At the time that Leah and Rachel are one above the other, Leah from the chest and above, and Rachel from the chest and below, both of them are found in smallness. For Leah, although she is in the place of the GAR, nevertheless she lacks the NHY of the greatness of ZA, because the Yesod in the place of the chest of ZA that couples with Leah is a Yesod of smallness, namely, from the aspect of the NHY that became HGT, which gives Leah from the aspect of the NHY of before. And likewise Rachel, who is from the chest and below, is for this reason back-to-back with ZA, lacking completely the aspect of the head. And therefore the NHY of Ima, which are now a long aspect, namely, the aspect of Hochma and GAR, cannot clothe in one of the two Nukvas, since both of them are the aspect of VAK, as above; and therefore both of them need to join into one Partzuf, namely, that Leah should take the place of Rachel, and then she will also be completed in the NHY and will be able to clothe the NHY of Ima, for in this she will have her ten Sefirot of greatness. And likewise by day, the NHY of Ima, which are the aspect of GAR, cannot clothe in Rachel as long as she does not take the place of Leah, for then she lacks the GAR of ZA, and how can she clothe the NHY of Ima, which is a long aspect, namely, the aspect of GAR? Behold, the NHY of Ima do not clothe in the Nukva, neither by day nor by night, for each single Nukva is always the aspect of VAK, but both of them need to join into one Partzuf, and only then does the NHY of Ima clothe in them. (Item 29).

(To the question) At midnight Leah takes the place of Rachel, and in the coupling of the day, Rachel takes the place of Leah. (Item 31).

(To the question) See above, Answer 179.

(To the question) ZA is built entirely from Ima, who is his Emanator, and every aspect of him is received from the aspect opposite to it in Ima: his KHB HGT from the GAR of Ima, which are the aspect of the Samech, which include KHB HGT up to the chest; and his NHY he takes from the chest and below of Ima, which are the aspect of VAK, as is known. And in this manner are the aspects of his Malchut, which is drawn from the two places of Ima: the Malchut drawn from the GAR of Ima, from the aspect of her Samech, which are covered Hassadim, is called Leah. And the Malchut drawn from the chest and below of Ima, which is the aspect of her sealed final Mem, which is the aspect of revealed Hassadim, is called Rachel. And therefore Leah is discerned as the hidden world, being from the GAR of Bina, which is the aspect of covered Hassadim; and Rachel is discerned as the revealed world, being from the aspect of the chest and below of Ima, where is the place of the revealed Hassadim, as above, in Answer 176. See there. (Part 1, Page 505, s.v. "and with this").

(To the question) If Leah borrows the place of Rachel, that is, she also takes the NHY of ZA from the chest and below, the NHY become the aspect of HGT, and the Hassadim cannot be revealed there, and the NHY of ZA are made as the measure of Leah. However, if Rachel takes the place of Leah, namely, in the coupling of the day, then also the HGT from the chest and above of ZA become the aspect of revealed Hassadim, like the NHY of ZA, because they are made into the aspect of Rachel. (Part 1, Page 508, s.v. "and this").

(To the question) "Long" means: Hochma, for the measure of Hochma is called long. And since the coupling of Aba and Ima of midnight is from the illumination of the upper AB SAG, therefore they are discerned in a long aspect, meaning that they are of the measure of GAR. (Item 29).

(To the question) Because everything that comes from the aspect of the vessels of the inner [lights] of the Nekudim, which were there from the aspect of Atzilut even at the time of the smallness of the Nekudim, and were not broken because of a blemish of their own, but because of their joining and intermingling with the vessels of the posteriors; behold, after they were clarified once from within the vessels of the posteriors, they are no longer diminished ever. And from those vessels of the inner [lights] were corrected the KHB HGT of the vessels of ZA up to the chest. And the aspect of the point of the chest was corrected as the Keter of the Nukva. From the aspect of the lights, they are discerned as the HGT NHY of ZA, namely, VAK without GAR, and as the aspect of the Malchut of the Nukva, for the light of Nefesh clothes in the vessel of Keter. And after these ZAT of ZA and the Nukva were clarified and corrected once in Atzilut, no diminution will ever happen to them again, because the Pargod of the Nekudim, which was nullified because of the illumination of AB SAG, caused there the vessels of the inner [lights] to be intermingled with the vessels of the posteriors, from the chest and below, and therefore inner and outer were broken. However, in Atzilut the Pargod was corrected in such a way that it will not be nullified even at the time of the illumination of AB SAG, for at the time of the birth of the Mochin, Atik gives birth to them in the secret of the second restriction and clothes them in MALZ, as is known. And therefore no intermingling of the vessels of the inner [lights] with the vessels of the posteriors below the Pargod can be conceived again, and therefore no diminution will ever happen, neither in the six vessels KHB HGT of ZA, nor in the vessel of the Keter of the Nukva of ZA. (Item 36).

When Leah is from the chest and above, she has there only the aspect of the Yesod of the smallness of ZA, for in the chest itself there is no aspect of Yesod at all, since they are HGT; rather, because these HGT were at first the aspect of NHY, and at the time of the greatness of Neshama of ZA, his HGT became KHB and the NHY became HGT, and new NHY of the greatness of Neshama came out for him. Behold, these HGT, which Leah clothes, were at the time of smallness the aspect of NHY, and therefore there is also in the chest an aspect of Yesod, for there is no absence in the spiritual, and the Yesod of smallness also remains there. However, at midnight, after the long NHY of Ima, namely, the NHY of the aspect of AB, spread there in Leah, from which aspect of AB all the KHB HGT NHY of ZA are discerned only as HGT NHY alone, namely, equal to the upper Aba and Ima in the Mochin of SAG, who have from these Mochin KHB HGT NHY in completeness, and nevertheless, from the aspect of AB, they lack the NHY of the vessels and the GAR of the lights, and have only VAK of AB, namely, as the measure of the six vessels that they clothe in AA; in exactly this manner is ZA, that although he has ten complete Sefirot from the Mochin of Neshama drawn from the SAG of Aba and Ima, nevertheless, from the aspect of AB, they are considered only HGT NHY alone.

And therefore at midnight, through the coming of the Mochin from the illumination of the upper AB SAG through Aba and Ima, the HGT of ZA become KHB and his NHY become HGT; and since the NHY became HGT up to the chest, behold, Leah could also spread to the end of ZA, namely, to the crown of his Yesod, with their reversal to HGT. And this is discerned as the enlargement of the vessels of Leah to ten complete [Sefirot] of ZA, from the aspect of the Mochin of SAG, for she now has the aspect of the Yesod of greatness from these Mochin, because she now also clothes the NHY of ZA. And one should not ask: behold, they became the HGT of AB, as above, [so] that the point of the chest descended to the place of the end of the Yesod? For it is known that there is no absence in the spiritual, and all the degrees are discerned together — both the degrees from before and the degrees that were renewed now. And therefore, with respect to the coupling of Leah face-to-face with ZA, the NHY of the stature of SAG from before, which still stand there, are discerned also in their renewal to the aspect of the HGT of the stature of AB. And therefore Leah now has the aspect of the Yesod of greatness of the stature of SAG, and this is all her gain.

(To the question) However, the principal part of this enlargement of Leah is not for her own need, but for the need of Rachel, who needs only the stature of AB; and likewise the NHY of Ima that clothe in Leah are from the aspect of AB, as above. And therefore Leah needs to receive to her share the aspect of the posteriors of the NHY of AB, whose meaning is the wall drawn from the Yesod of Aba, whose rule begins from the chest and below. And this is now discerned as the enlargement of Leah, because from her own side she has only the wall of the HGT, which is from the posteriors of the Yesod of Ima; and now she is enlarged with the wall of the NHY, from the posteriors of the Yesod of Aba. And this enlargement is called by the name "the enlargement of Leah through the NHY of Ima while she is in the back of ZA," meaning that she is enlarged from the aspect of the back of ZA, from the breadth of the posteriors of the NHY, which she receives for the sake of Rachel, as explained. (Item 35).

(To the question) The essence of Rachel is her point of Keter, whose meaning is the point of the chest from the aspect of the vessels. And the nine Sefirot of vessels that are drawn in Rachel from her Keter and below until the end of the feet of ZA are in her additions and not the essence, meaning that they can depart from her, as above, Answer 186. And now, at midnight, when they became HGT, Leah takes them, with the aspect of the posteriors of the Yesod of Aba in them, which is discerned as the wall of the NHY; and Leah is found to be enlarged in half of the posteriors of the NHY of ZA, and this is called that Leah is enlarged in the entire stature of ZA, while she stands in the back of ZA. Its meaning is that she is enlarged in half of the lower posteriors of ZA, which is the aspect of the wall of Aba within the nine of the additions of Rachel that came into the authority of Leah. (Item 35).

When the stature of Rachel is from the chest and below of ZA, she is then in the aspect of "their backs were toward the house and their faces revealed outward." Its meaning is that in the Nukva there is then only the illumination of the GAR, which are HGT and covered Hassadim, and the aspect of her posteriors, which are the vessels of the NHY included in her, as well as the aspect of the illumination of the wall of Aba in them — although they necessarily exist there in the NHY of ZA, nevertheless they are hidden and concealed in their internality, in such a way that they are not revealed in her. And the matter of the concealment of these posteriors is included in the illumination of the covered Hassadim themselves, for the posteriors of the Yesod of Ima are included in them, which reject every revelation of the illumination of Hochma, and through this the NHY in her are pushed away and hidden, and they have no power to be revealed. However, these posteriors of the Yesod of Ima are in the authority of Leah, for Leah is the aspect of the Nukva of the GAR of ZA, which receives from the aspect opposite to it, from the Malchut of the GAR of Ima; but Rachel, who is the aspect of the Malchut of the NHY of Ima, has no part in these posteriors. And therefore, by virtue of the clothing of the feet of Leah in the Keter of Rachel — whose meaning is that that point of the chest, which is the power of the end of Leah, is itself the Keter of Rachel and all her root, for the point of the chest is her Keter — therefore she receives, through this clothing, from the aspect of the wall of the HGT of Leah, which rejects every revelation of Hochma, through which her posteriors are hidden, and she remains in Atzilut.

And this is discerned as Leah, with her wall, spreading into the territory of Rachel, for although the boundary of Rachel is the wall of the NHY, from the aspect of the posteriors of the Yesod of Aba, nevertheless, the power of the posteriors of the wall of the HGT, from the territory of Leah, spreads in the territory of Rachel and conceals the aspect of her posteriors of the NHY. Indeed, were this correction of the illumination of the feet of Leah not there, then the posteriors of the NHY would be revealed, which are satisfied only with the illumination of Hochma, and then they would fall to Beriah, because the power of the screen would take them out beyond the Pargod of Atzilut; for just as the screen in the mouth of AA did not rule over the GAR of Bina, to take them out from the aspect of GAR, because of the correction of the covered Hassadim, but it rules over Yeshsut, to take them out from the aspect of GAR to VAK, because they need the illumination of Hochma; likewise ZA, who is the aspect of the NHY of AA — if the need for revealed Hassadim were revealed in the Nukva, like Yeshsut, she would need to descend to Beriah, for the AHP of the HGT, which are Yeshsut, fell by virtue of the revelation of the screen, to the aspect of the chest and below of AA, namely, one degree below; and in this manner the Nukva, who is the AHP of the NHY of AA, namely, of ZA, whose entire measure is the NHY of AA — behold, the fall of her AHP is only one degree, and they are already in Beriah, as is said in the previous parts, that the revelation of the screen of the second restriction takes out the AHP of every degree one degree below it. And therefore, just as Yeshsut came out, because of this screen, from the HGT of AA to the NHY, so the Nukva, which is the AHP of the NHY of AA, would need to come out, because of the revelation of this screen, to the world of Beriah, below the Pargod. And understand well.

(To the question) Behold, the entire remaining of the Nukva in Atzilut is by virtue of the clothing of her Keter on the feet of Leah, through which she receives the power of her posteriors, which reject and conceal her NHY, her house, and she has no need at all for the illumination of Hochma; and therefore she can receive from the GAR of Ima the illumination of the HGT, and remains in Atzilut. And it is found that the matter of the spreading of Leah into the territory of Rachel saves her from descending to Beriah. However, nevertheless it is discerned that they sit there pressed. Meaning, since the NHY of Rachel exist there in her internality, they are pressed and suffer from the feet of Leah, which press them to be hidden. And therefore this is discerned as "Leah presses her feet into the territory of Rachel, and they sit there pressed," as explained. (Item 37).

(To the question) It was explained in the previous answer, that the power of the ending of the feet of Leah, which spreads into the territory of Rachel, saves her from descending to Beriah, see there. And behold, all this was possible only while they were two Partzufim, namely, before the long NHY of Ima spread in Leah, when also Aba and Ima and Yeshsut were two special Partzufim, in which Aba and Ima were face-to-face in another wall of the posteriors of Ima upon the light of Hochma, and Leah received from these posteriors of Ima, which is the aspect of her wall of the HGT, whose principal power is revealed upon the end of Leah, called the feet of Leah; and these feet entered into the territory of Rachel and held her in Atzilut, as above in the adjacent answer. However, now, at the time of the coupling of midnight, when Aba and Ima and Yeshsut have already become one Partzuf, and the NHY of Ima have become long, whose meaning is that they became the aspect of AB, it is found that Ima herself has already ceased her posteriors that reject Hochma; and therefore, after the clothing of the long NHY of Ima in Leah, and she spread and also took the place of the NHY of ZA, which are the nine Sefirot of the additions of Rachel, and they became HGT and NHY for one body of Leah, then all the power of the posteriors from the feet of Leah has already ceased, and she cannot press and conceal the aspect of the posteriors of Rachel, her house; and therefore now the Keter of Rachel herself descended to Beriah, because the power of the screen of the second restriction, which takes out the AHP of the NHY to the aspect of BYA, was revealed upon her, as above in the adjacent answer. And this is [the meaning of] "that it is impossible for one part of the body to spread and clothe in another part of itself," because now, after Leah also took the part of the NHY of ZA to her body, and the power of the posteriors of Ima ceased from her, as above, she no longer has the power to arouse her posteriors, in order to conceal the aspect of the posteriors of the NHY in the Keter of Rachel, since there are in her two aspects opposite to one another; for this is not conceivable at all in the spiritual, that two aspects differing from one another should be doubled in one place. (Item 37).

There are two aspects of the nine Sefirot of additions to Rachel: one is the nine, from the aspect of the vessels of the inner [lights] alone, which Rachel takes from ZA by virtue of the raising of the returning light in her, and they are the aspect of the Partzuf of Rachel back-to-back, from the chest and below of ZA. And there is the aspect of the nine points of additions that come from the vessels of the posteriors, which are clarified from Beriah through the coupling of midnight. And concerning the nine of the additions, from the first aspect, he says, that at the time of the descent of the Keter of Rachel to Beriah, they come into the authority of Leah and join into one Partzuf. And concerning the nine points of the vessels of the posteriors, that were joined to her through the upper coupling of midnight, about them he says that they descended to Beriah; meaning, that although they were joined through the illumination of AB SAG that clothed in the upper Leah, because of which the HGT of ZA became KHB and the NHY became HGT, and Leah spread with the HGT until the end of the feet of ZA, namely, because they became HGT; and then new NHY from Beriah were joined to them, which are the nine points of the additions of Rachel. About these he says, that although they were now joined through the illumination of AB SAG of the Mochin of ZA and Leah, nevertheless they descend to Beriah, meaning that they do not receive any light of Atzilut, because the light of Atzilut cannot spread below the Pargod, and they remain in the aspect of Beriah all night until the morning; and at the time of the prayer, they then ascend with Rachel to Atzilut.

(To the question) And that sometimes he says that the Keter of Rachel descended to Beriah, and sometimes he says that the Malchut of Rachel descended to Beriah, this is explained by the inverse relation between vessels and lights: for when he speaks of vessels, it is discerned as the Keter, and when he speaks of lights, it is discerned as the light of Nefesh, which is the aspect of Malchut. And that sometimes he says that the Keter of Rachel remained in Atzilut — the intention is that nothing was diminished through this descent to Beriah, for in truth it itself did not descend to Beriah, being already corrected as the aspect of a vessel of the inner [lights], which is never diminished. And nevertheless, since it joins with the nine points of the additions that were clarified through the coupling of midnight from Beriah, therefore this is discerned as though it itself also descended to Beriah; meaning, that it does not receive any light from Atzilut, for were it itself to receive the lights of Atzilut, also the nine points in Beriah would receive those lights, since they are joined together; and therefore it then also does not receive any light from Atzilut, and from this aspect it should be considered as though it descended to Beriah, although in truth it did not descend, since it is the aspect of the point of the chest of ZA, and the point of the chest has now descended to the end of the Yesod; and it is found that the Keter of Rachel stands at the end of ZA in Atzilut. And understand this well. (Item 38).

(To the question) Behold, here there are two matters as one, for on one hand there are delights for ZA in the MAN of the souls in the coupling face-to-face with Leah, which is drawn the whole night, where the souls receive the correction of GAR there, and thereby raise delights to ZA. And likewise there are delights for Rachel, for in those nine points of the additions that were joined to her from Beriah, also the bodies and eyes of the souls of the righteous, which cleave to her nine points, were elevated, and she delights with them over having taken them out of the shells and joined them to her holiness. And on the second hand, there is indeed weeping and roaring from that same aspect. For after Rachel saved the souls and took them out of the shells, she longs to draw there, to Beriah, also ZA her husband, that the coupling should be made there in the secret of "reaching feet to feet," so that BYA will become Atzilut and all the impurity will be burned from the earth, and the end of correction will be reached. And likewise ZA roars over Rachel, who separated from him, for he too wants to illuminate to BYA and hasten the end of correction. However, the Pargod of Atzilut separates between them, as long as there is no awakening from below, of the lower ones, fitting for this. (Items 44 and 46).

(To the question) Because at the time that Rachel and Leah are two Partzufim, ZA then has only the Mochin of SAG and Neshama, which are the aspect of covered Hassadim, and then ZA and Rachel are in the aspect of back-to-back, namely, that the feet of Leah spread into the territory of Rachel and conceal the aspect of her NHY, her house, and only their faces are revealed, which is the aspect of the covered Hassadim that Rachel receives from ZA, which is considered the aspect of HGT, as above. And it is discerned that if Leah did not spread into the territory of Rachel, then the NHY of Rachel would be revealed, which are the aspect of the need for revealed Hassadim. And in this they would be found longer than the NHY of ZA, for the NHY of ZA are discerned as short, being from the aspect of the Mochin of Ima, whose aspect of the Yesod is wide and short; but the NHY of Rachel, if they were revealed, would be attributed to the posteriors of the Yesod of Aba, which are from the aspect of the Yesod of Aba, which is narrow and long. And therefore there is a necessity that the Keter of Rachel should clothe on the feet of Leah and receive the aspect of the posteriors of Ima, from the Yesod of Ima, which is short, through which the NHY of Rachel are found in the internality, and the long aspect of Aba is not noticeable in her; and then Rachel is equal with ZA, and is not longer than him. And understand. (Item 25).

(To the question) See above, Answer 189. (Item 36).

It was already explained above in Answer 176, that the entire root of the Hochma of the thirty-two paths begins only from the middle third of the Tifferet, namely, from the chest and below, that even in the upper Aba and Ima themselves it is considered the aspect of VAK without a head, for only the aspect of the Samech of Aba and Ima, which are their KHB HGT, is considered the head, but their chest and below is discerned as the sealed final Mem, and they are the aspect of the 120 combinations of Elohim, as above in Part 10. And it is found that this aspect of the Tifferet, which is the bearer of the illumination of Hochma, is not included at all in the head of Aba and Ima, for it is the aspect of a body without a head, because the posteriors of Ima do not rule over it, as it needs the illumination of Hochma, as is known. And if so, how can this aspect of the NHY serve as the aspect of Daat in the head of Aba and Ima? However, the answer is that all this is said only in the fixed Mochin of Aba and Ima, which are in the stature of SAG, where the whole aspect of their head is by virtue of the aspect of the GAR of Bina, which does not suffer from a screen and restriction; therefore their chest and below came out as the aspect of a body without a head, because the covered Hassadim do not complete them. But at the time that Aba and Ima rise to the GAR of AA and attain there the Mochin of AB, the NHY that receive all their supply are then found like the HGT of Aba and Ima, and therefore they can rise and be included in the heads of Aba and Ima, and serve them as the aspect of Daat, and are found there as the main bearer of the illumination of Hochma, as above in Answer 176. It is also known that they always need to remain in the head of Aba and Ima, for were they to descend from there, Aba and Ima would return to the aspect of SAG, because they themselves do not need Hochma, being from the aspect of the GAR of Bina in covered Hassadim; and therefore these NHY are compelled to leave their MAN in the head of Aba and Ima, for the aspect of standing and existence. And for this reason, also the aspect of the Daat of ZA remains in his head, for his Hochma and Bina are literally the upper Aba and Ima, and they are the aspect of the GAR of Bina, that if they did not have the MAN of the aforementioned NHY, which are the bearer of the illumination of Hochma, they would return there to the aspect of SAG. Behold, it is explained that although the aspect of the Tifferet, which is the bearer of the illumination of Hochma, is by its root the aspect of a body, both in Aba and Ima and in ZA, nevertheless it has a place in the head of the Mochin of AB, for without it there would be no Mochin of AB in the Partzuf at all.

And it was explained above in Answer 104, that the Mochin of AB of the aspect of the thirty-two paths do not come out except through the MAN of the hairs, being from the aspect of the Malchut of the first restriction, see there. It was also explained above in Answer 90, that the aspect of the crown of Gevura, which serves in the revelation of this Hochma in Aba and Ima, namely, in the Mochin in the place of their emergence, which is the Mazal VeNakeh, is not the aspect of Malchut itself, but the aspect of Yesod, and Malchut is in it only in the aspect of inclusion alone. And therefore this crown of Gevura is discerned as the aspect of Joseph in the inclusion of Benjamin, namely, the aspect of the male and the aspect of the Yesod, and it is not the aspect of true Benjamin, which is the aspect of Malchut. It was also explained there, that for this reason the Mochin of AB of the Nukva are not drawn from these Mochin that came out in Aba and Ima, but they come out in a special coupling in the head of ZA, upon the Malchut of Ima, which is the aspect of the second restriction; but through the inclusion in the crown of Gevura in the head of ZA, the Mochin of AB came out upon it for the sake of the Nukva. See there.

(To the question) And therefore the Nukva receives these Mochin from the NHY of ZA as they are; however, she cannot make a coupling in her own head, like Aba and Ima and ZA, because the crown of Gevura that comes from the first restriction is missing for her, of which she has only an illumination in the way of inclusion, which suffices for the coming out of the Mochin as they are, but does not suffice for a coupling. And for this reason "there is no Daat in the head of the Nukva," for only in ZA, who needs the Daat to be in him as the aspect of MAN for existence and standing — without which he would not have the Mochin of AB, as above — therefore his Daat has a part in his Mochin of AB. But not so the Nukva, who takes the four Mochin, Hochma, Bina, Hesed, Gevura, by virtue of the coupling made in the head of ZA, and in her herself there is no longer any coupling, as above; therefore she does not need a Daat to be in her as the aspect of MAN for her Hochma and Bina, for this Daat has no power of coupling, but her Hochma and Bina are sustained in her through the Daat in the head of ZA. And therefore the Daat, which is the aspect of NHY and body, as above, cannot remain in the aspect of the head of the Nukva, because her Hochma and Bina have no use from it. (Item 189).

(To the question) The Mochin of the Nukva have no root in the Mochin of AB of Aba and Ima, but they come out in the head of ZA, and not from the aspect of the Malchut of the hairs, but from the aspect of the Malchut of Ima, which is included in the crown of Gevura of ZA, as above in the adjacent answer. (Item 156).

(To the question) The place of the emergence of the Mochin of the Mochin of ZA is in Aba and Ima, which rose to the GAR of AA, where the Mochin came out there upon the MAN of the Mazalot, which are VeNotzer and VeNakeh: the Mazal VeNotzer is the Tifferet of the beard, which includes the five Hassadim, and the Mazal VeNakeh is the Yesod of the beard, which includes the five Gevurot; and the aspect of the Mazal VeNakeh is discerned as the aspect of Yesod alone, but with the inclusion of Malchut, namely, the aspect of Benjamin included in Joseph; but the aspect of Benjamin himself alone, which is the aspect of the Nukva, was not there in this coupling of the Mazalot, because they are the aspect of the first restriction, and the Malchut of the first restriction is not revealed even in the Mazalot, but only the aspect of the Yesod of this Malchut, namely, the measure of the male, as is said above in Part 13, in the first correction of the beard, that each hair in it is included only of three hundred and twenty hairs, which is because the fourth aspect of the fourth aspect is missing from them, as it was hidden in the Reisha de Lo It Yeda. See there. And therefore those Mochin are the aspect of Mochin of the male alone, for they came out upon the crown of Gevura of the aspect of the male; but the Mochin of the Nukva of ZA need to come out upon the aspect of the crown of Gevura of the aspect of Malchut itself, which is Benjamin; and since the aspect of Malchut is not in the hairs of the beard, as above, therefore the Nukva has no part in those Mochin, and she needs a new coupling in the Mochin of ZA, upon the aspect of the female crown of Gevura. And therefore, after ZA received his Mochin, he makes in his head a new coupling upon the Malchut of Ima in his Mochin, which is also included in the crown of Gevura of ZA, and there the Mochin of the Nukva come out in the aspect of the first root, as above in Answer 90. See there.

(To the question) The crown of Gevura of ZA is from the aspect of Joseph mainly, only that the aspect of Benjamin is included in him, in order to raise the returning light. However, the crown of Gevura of the Nukva is the aspect of Benjamin alone. See above, in the adjacent answer.

(To the question) Because the Chochma Stima'ah is sealed in the membrane of the air, and does not bestow at all below from the aspect of its essentiality, but from the aspect of the Hochma of the thirty-two paths, which come out upon the MAN of the hairs of the beard; and it is found that there is no revelation of the essentiality of the Mocha Stima'ah except in the thirteen corrections of the beard, which are the aspect of the Mazalot. (Item 50).

It was explained in the previous part, that the hairs of the head and of the beard are one stature of returning light, which clothed the revealed AB, namely, the Mochin of AA in the place of their emergence in the Reisha de Lo It Yeda, where the GAR of the Mochin are not clothed there in the Mem of the Tzelem, and they are revealed there in all their illumination. But at the time of the birth of the Mochin, the Reisha de Lo It Yeda returned and clothed itself in the aspect of the second restriction, and clothed the Mochin in MALZ; therefore the GAR of those Mochin came out and were hidden in the secret of a returning Makif, and the stature of the returning light, which clothed the revealed AB in the place of their emergence, which are the aspect of the thick light that cannot depart with the direct light, remained in the aspect of the excess of the brain and came out as the aspect of the hairs of the head and of the beard. The aspect of the body and eye in the stature of the hairs became the hairs of the head, and the AHP of the hairs came out outside the head, for the screen of the corners of the head took them out, outside the head, see there. And behold, it was explained that the hairs of the beard are the aspect of the AHP that came out from the aspect of the hairs of the head downward.

(To the question) And it is known that the aspect of the AHP is discerned only for the chest and below, for the KHB HGT up to the chest is discerned as the aspect of body and eye, above the screen; and these AHP, which come out by virtue of the rule of the screen over them, are only the two thirds of the Tifferet and the NHY alone, and they are considered the aspect of ZON, namely, the aspect of the five Hassadim and the five Gevurot: the Mazal VeNotzer includes all the five Hassadim, which are all the twelve corrections, and is discerned as the aspect of the Tifferet, which is the root of the illumination of the Hochma of the thirty-two paths, as above in Answer 176; and the Mazal VeNakeh is the aspect of the Yesod, which also includes all the twelve corrections of the beard, but from the aspect of the five Gevurot. However, the aspect of Malchut is not there in this coupling, for the Mazal VeNakeh is the aspect of the Yesod, in which the aspect of Benjamin is included, in order to raise the returning light, as above in Answer 197. See there. (Item 50).

(To the question) The Mazal VeNakeh is the aspect of the Yesod of the Malchut of the first restriction, and therefore there is no aspect of Malchut within the Malchut of the first restriction in it, because it was hidden in the Reisha de Lo It Yeda, in the secret of the corner stone. (Item 50).

(To the question) It is known that the Mazal VeNakeh is the aspect of the Yesod, namely, the aspect of the male; however, in order to raise the returning light, it needs to be included also in the aspect of Benjamin, as the Rav said about the Yesod of ZA, that it is included of male and female, in the secret of "the living one of the worlds," see there. (Item 50).

(To the question) Because Aba and Ima do not couple upon the MAN of the Mazalot to draw the stature of AB, except through the pregnancy of ZON, as above, in the secret of the twenty-two letters and the ten utterances; and therefore it is discerned that ZON, in the pregnancy of Bina, cause Aba and Ima to rise to the GAR of AA and to couple upon the MAN of the Mazalot. Behold, the Mazalot are awakened to be MAN for Aba and Ima, because of the ascent of ZON. (Item 50).

It is known that the matter of the raising of MAN, which returns Bina face-to-face with Hochma, is drawn from the power of the connection that the Bina of the direct light has with the ZA of the direct light, where Bina returned to be Hochma, in order to bestow the illumination of Hochma in the Hassadim, through which she emanated ZA, as is known; and every time ZA rises as MAN to Bina, this connection is awakened again, and Bina returns face-to-face with Hochma.

(To the question) And therefore it is discerned that the root of the Hochma of the thirty-two paths is not in Bina but in the Tifferet, for the Bina of the direct light remained, after she emanated ZA, in her previous aspect, without any change, and the illumination of Hochma that she drew is not found in her, but only in the ZA of the direct light; and therefore the Tifferet was made the root and first beginning of this Hochma, as is said above in Answer 176, at length. In this manner, the Hochma of the thirty-two paths is not in the existence of the GAR of any Partzuf, nor even in the GAR of its VAK, which are the HGT, but only from the chest and below, as is said there. For the Tifferet is divided into three thirds — Bina, ZA, Malchut — and the upper third, which is Bina, is above the root of the Hochma and removed from it, like the Bina of the direct light; but in the middle third of the Tifferet, the root for the revelation of Hochma begins, see there.

(To the question) Because there are no Mochin of birth in ZON before Aba and Ima acquire the degree of AB, namely, the Hochma of the thirty-two paths. And the matter of the birth of souls is the beginning of the revelation made in the worlds, and therefore the Hochma of the thirty-two paths is called by the name "the beginning of everything." (Item 96).

(To the question) As is said in the adjacent answer, that the Hochma of the thirty-two paths does not begin except from the Tifferet of every Partzuf, and only in the middle third of the Tifferet; and so it is in the manner of the generality of the Partzufim, that in Aba and Ima themselves, which are the Bina that returned to be Hochma through the pregnancy of ZON, the Hochma is not rooted in them at all, like the Bina of the direct light, that even at that time when she returned to Hochma, in order to emanate to the ZA of the direct light, the change that was made is discerned only upon the third aspect, which is ZA. And likewise in the Partzufim: although Aba and Ima received the stature of this Hochma, nevertheless it is not revealed in them, but only in its descent to ZA, from the chest and below, for there is its place. See well in Answer 176. (Item 96).

(To the question) Because there is no coupling in the hairs of the beard, except at the time of the ascent of the GAR of AA to Atik, from where the hairs of the beard were drawn, namely, from the Mochin of AA at the time of their emergence in the Reisha de Lo It Yeda; and then Aba and Ima are included in AA, and AA in the Reisha de Lo It Yeda, and the coupling is made in the aspect of the Reisha de Lo It Yeda, as is known. Behold, the matter of the inclusion of Aba and Ima in the Mazal draws them to the aspect of Atik. (Item 95. Part 1, Page 552, s.v. "and therefore").

It was explained above in Answer 176, the great difference between the Hochma of the thirty-two paths and the Hochma of AA: the Hochma of AA is the Hochma of the direct light, and is bestowed through the mouth of the upper one, in the manner of the coming out of the Partzufim of AK. However, the Hochma of the thirty-two paths is bestowed only through the coupling of the Yesods, because it has no root at all in the GAR of any Partzuf, but only in its NHY; and therefore this Hochma is discerned as coming from below upward, from ZA to Bina. In the secret of the verse, "Fair in elevation," and "forest," with MTzL, as above in Part 12, that the Mem, which is Hochma, bestows to the Tzadi, which is ZA, and from the Tzadi the Hochma rises and is bestowed to the Lamed, which is Bina, see there. It was also explained above in Answer 200, that the hairs of the beard are discerned only as the AHP of the hairs of the head, which are the aspect of ZON and the aspect of NHY, see there.

And it is found that "just as the Mocha Stima'ah sealed its bone, so that it would not be revealed except through the hairs, so Aba sealed the bone, so that it would not be revealed except through its clothing." Meaning, just as the principal revelation of this Hochma in the place of its emergence in AA is not from the aspect of the Mocha Stima'ah, which is the Hochma of the direct light, but only through the MAN of the hairs, which are the aspect of the NHY, and ZON, where the Mazal VeNotzer is the Tifferet and the Mazal VeNakeh is the Yesod; so Aba and Ima of the stature of AB, called Aba, also sealed this Hochma, so that it would not be bestowed below, except through clothing in his Yesod. In this manner there are here two sealings: one is that of the Mazal VeNakeh, which is the Yesod of the beard, because of which the Hochma of the direct light of the Mocha Stima'ah itself was diminished to the aspect of the Hochma of the thirty-two paths, which are bestowed from the NHY to the GAR, and their entire essence is nothing but the Tifferet, which is the entire bearer of this Hochma, as above in Answer 176. Behold, this is a very great diminution. And nevertheless the Tifferet is discerned here as illuminating without a sheath, but in the entire measure of its perfection, in the utmost revelation, because the aspect of the Mazal VeNakeh, which is the Yesod, stands here from below upward, and the Tifferet, which is VeNotzer, is not covered at all by it. And this is only for Aba and Ima, which receive the Mochin in the place of their emergence.

However, there is a second sealing, which is "that also Aba sealed this Hochma, so that it would not be revealed, except through clothing in his Yesod," which is the secret of the clothing of the sun in its sheath. For because the Mochin are not bestowed from Aba and Ima downward, except through his Yesod, which is included of male and female, which are Joseph and Benjamin, it is found that the screen in the Yesod is made into the aspect of an Emanator of this Hochma, and this causes that the Tifferet does not illuminate in its own measure, in revelation, but from within the measure of the Yesod; and a great limitation is made for the measure of the Tifferet, and because of this it acquired the name "crown of Hesed," for it does not illuminate but as the measure of the crown of the Yesod, which is the aspect of the screen in it.

(To the question) And we have already elaborated on this in the previous answers, and remember well these two sealings, for without them there is no true understanding of the Mochin of AB. (Item 99).

(To the question) You already know that the two Mazalot are the aspects of the five Hassadim and the five Gevurot, which are called the brain of Daat. For the Mazal VeNotzer is the Tifferet and the five Hassadim, and the Mazal VeNakeh is the Yesod and the five Gevurot. And this brain of Daat is discerned as included for Aba and Ima, meaning that the Hochma that came out in Aba and Ima came only by virtue of it, for it is what couples them face-to-face, and it is the first receiver of the Hochma, and is considered its root, as is said above in the secret of the verse, "forest," with MTzL. (Item 102).

(To the question) The inclusion of Aba and Ima in the Mazal is in two aspects: one, when the hairs of the beard are in the aspect of Makifim alone, and they clothe the HGT of AA, and are only the stature of SAG; then Aba and Ima are discerned as VAK of AB, because they have no grip in the head of AA, which is the GAR of AB, but only in the body. The second is at the time that they rise to the GAR of AA, and the hairs enter into the internality of the vessels in the secret of MAN, when they attain the GAR of the lights of AB and the NHY of the vessels. Behold, Aba and Ima are sometimes lacking a head, although they are included in the Mazal, namely, at the time that they are only Makifim alone. (Item 105).

(To the question) Because they attain the aspect of the smallness of AB from the hairs of the head and the beard, while they are in the secret of Makifim upon them. (Item 105).

It is known that at the time of the coupling of the mouth of AA, to bring out the stature of AB, the GAR of AA rose to the GAR of Atik, and the mouth of AA is found in the place of the mouth of the Reisha de Lo It Yeda. And the throat, with the HGT of AA, rose and became his KHB, and with them also Aba and Ima rose and clothe these new KHB. And since the throat and HGT rose to the place of the previous GAR of AA, the throat, with the four lower corrections hanging from it, now stands in the place of the Galgalta of AA; and then the four lower corrections entered into the internality of the vessels, in the secret of the MAN in the throat, which are the aspect of the Alef, He, Het, Ayin, and rose to the MAN in the palate, which is in the mouth of AA, standing near them in the place of the mouth of the Reisha de Lo It Yeda, where also entered the aspect of the eight upper corrections hanging at the end of the cheeks of the head, and they came into the internality of the vessels, in the secret of the MAN in the palate, which is the secret of the Gime, Yod, Kaf, Kuf. And it is found that the palate, which stands in the mouth of the Reisha de Lo It Yeda, and the throat, which stands in the place of the Galgalta of AA of before, couple with one another, in the secret of the coupling of the palate and throat of AA; and the eight upper corrections are found to join with the four lower corrections, through this coupling.

(To the question) Behold, through the ascent of AA to the GAR of the Reisha de Lo It Yeda, it was corrected that "the four lower corrections became the aspect of MAN and joined with the eight upper corrections in the palate of AA," for they too entered, from the place of the end of the cheeks of the head, into the internality of the vessels, which is the palate of AA. And in the secret of the bowing of the head of AA, from the place of ascent to its previous place, this coupling comes out in the palate and throat of AA, in the previous place, where now also the mouth of Aba and Ima is found; and then Aba and Ima receive the aspect of the eight corrections in the palate of AA, which are the aspect of the Gime, Yod, Kaf, Kuf, with the four lower corrections in the throat of AA, which are the aspect of the Alef, He, Het, Ayin, and they were made there into the aspect of MAN and into the aspect of the Daat of Aba and Ima, serving them from below upward. And the stature of AB comes out in the place of the head of Aba and Ima. And understand well. (Item 105).

(To the question) ZON, which rise as MAN to Aba and Ima, at the time that they feel the lack of the illumination of Hochma, through the raising of the MAN of the souls of the righteous to them, cause also in the upper Ima the need for the illumination of Hochma, in order to bestow to ZON, by virtue of their being her children, namely, by virtue of the connection that Bina has with ZON, from the secret of the ten Sefirot of the direct light, where Bina bestows there the illumination of Hochma to ZON. And therefore also Aba and Ima rise to the GAR of AA and are included in the coupling of AA, palate and throat, in the secret of the Mazalot, as above in Answer 212. (Items 103 and 104).

(To the question) At the time of the coupling, the mouth and head of AA stand in the place of the Reisha de Lo It Yeda, as is known, and it was explained above in Answer 212, that for the need of Aba and Ima, AA bows his head downward, to the place of his previous GAR, where Aba and Ima stand. Behold, the head of AA descended below the end of his mouth, for his mouth is in the place of the mouth of the Reisha de Lo It Yeda, and his head descended to the place of the previous head, which is below the end of the mouth; and then it is also found that the throat and HGT, which rose to the place of the previous head of AA, are now found, at the time of the bowing of the head of AA downward, that the throat is included in the head of AA itself, because it descended to the place of the standing of the throat and HGT. As all this is said above in Answer 212. See there.

(To the question) At the time of the ascent of the HGT of AA to his GAR, only the two upper thirds of each one of the HGT rose to the GAR of AA and became the aspect of the heads of Aba and Ima. However, the lower thirds of each one of the HGT did not rise there, and remained as the aspect of the body for Aba and Ima, as is known. And behold, all their part in the Tifferet of AA is only the upper third. And it is now found, at the time of the ascent, that that upper third is divided into three thirds: the two upper thirds of this third rose to the GAR of AA, and the lower third of this third remained as the aspect of the body for Aba and Ima. Behold, only a ninth part of the Tifferet of AA remained as the aspect of the body for Aba and Ima, for even when they were in the HGT, they had only a third of the Tifferet, and afterwards, when two thirds of it rose to the head, only a third of a third remained, which is a ninth. (Item 107).

(To the question) Because the throat and HGT of AA rise at the time of the coupling and become the KHB of AA, namely, they rise to his GAR; behold, it is found that the four lower corrections, which were hanging on the throat of AA, now rose to the place of the Galgalta of AA, and were included in the head of AA. (Item 107).

(To the question) Because he himself has the AB of the direct light, and he has no need at all for the AB of the Mazalot, which are a very low aspect in relation to the Hochma of the direct light. (Item 108).

(To the question) It is the aspect of the VAK of AB, which Aba and Ima receive from the Mazalot and the hairs of the head, while they are still upon them as Makifim. (Item 108).

(To the question) The Mochin of AB of the thirty-two paths, in their entirety, are divided into three aspects of MALZ: the aspect of the Mem is in the Mochin in the place of their emergence, in the GAR of AA; and the aspect of the Lamed is after they were clothed in the Yesods of Aba and Ima, and came to the place of the throat and HGT of AA, where Aba and Ima clothe from the aspect of permanence; and the aspect of the Tzadi is after their clothing in the Mochin of ZA. And they are explained according to the order of the six aspects, see above in Answer 42. And behold, in exactly this manner are also divided the hairs of AA and the hairs of ZA: the aspect of the eight upper corrections of the beard are the aspect of the Mem of the hairs, and the four lower corrections, hanging on the throat and HGT, are the Lamed of the hairs, and the hairs of the NHY, which are the lower beard, are the Tzadi of the hairs. And therefore, at first, namely, at thirteen years and one day, and likewise in the Mochin of weekdays, ZA receives only the aspect of the Tzadi of the hairs, which is the lower beard, because then he receives only from the NHY of these Mochin, namely, from the NHY of Aba and Ima. And on the Sabbath, at Musaf, when ZA rises and clothes the place of Aba and Ima on the HGT of AA, he then attains the Lamed of the hairs; and at Mincha, when he rises to the place of the GAR of AA, he then attains the Mem of the hairs, and his beard is filled with all the thirteen corrections, like AA. Behold, at the time that he rises only to the NHY of Aba and Ima, he has only the lower beard alone, which is the Tzadi, as explained. (Item 110).

(To the question) Because the matter of the ascent of the hands of AA to the aspect of his GAR raises Aba and Ima to receive the stature of AB, which is Hochma; and since the upper aspect is Hochma, there is no need here to consider the aspect of Bina in the middle joints of the hands, because they do not rise then under that name, but are included in the upper aspect, which is Hochma. And therefore he considers only the upper joints of the hands, which became the Hochmas of Aba and Ima: Aba attained the stature of AB from the aspect of the right hand, and Ima attained the stature of AB from the aspect of the left hand, and this alone is what needs to be announced to us. (Item 112).

(To the question) The root of the Mochin of AB of the thirty-two paths are the HGT of AA, which rose to his GAR; through the bowing of the head, in the place of these HGT that rose, the stature of AB came out upon the MAN of the Mazalot, as is known. And therefore these HGT were then divided into two aspects: head and body. For the two upper thirds became the head, and the lower third of each one became the body. And it is discerned that the aspect of the two upper thirds of each one, which became the head, are the inheritance of Aba and Ima, in which ZON have no part, but receive them from the aspect of the coupling of Aba and Ima. And the aspect of the lower thirds, which are the aspect of the body, are the aspect of the inheritance of ZA, for through the ascent of the NHY of AA to his HGT, ZA is found included in these lower thirds that remained in the HGT, called the heads of the shoulders of AA; and therefore they are considered the share of ZA himself, for he is included in them literally, at the time of the coupling. Behold, the two shoulders of AA are the share of ZA. (Item 113).

(To the question) Because the Mochin of AB did not come out in the place of the two shoulders of AA, for there is no coupling except in the aspect of the head, and they came out in the place of the GAR of AA, where Aba and Ima stand and are included; and therefore, after Aba and Ima inherited their stature from his GAR, they then bestow the Mochin to ZA, in the way of the clothing of their Yesods, as is known. And all the superiority in the two crowns that ZA inherited is only on the aspect of the inclusion of ZA in them, and therefore he receives from their essentiality. For in the two upper thirds of each one of the HGT of AA, Aba and Ima were included, and in the lower thirds, ZA was included, and therefore they were divided so. However, the Mochin do not come out in the place of the heads of the shoulders of AA, but only in the place of the two upper thirds. And therefore ZA is compelled to receive them, through the clothing of the Yesods of Aba and Ima, through which they are diminished in the second sealing, as above in Answer 208. See there. (Item 115).

(To the question) Because in the aspect of the two crowns in their place, in the heads of the shoulders of AA, there is no coupling of these Mochin at all, but they receive from the aspect of the two upper crowns in Aba and Ima, which are in their Daat. And therefore, if ZA received from the aspect of the two crowns in the place of their emergence, in the coupling of the head, where the crown of Hesed illuminates in revelation, outside the sheath, then the two crowns would illuminate in ZA more than his Hochma and Bina, because he received them in the aspect of his inclusion in them, in their essentiality, as above in Answers 221 and 222. However, since he did not receive the two crowns as they are, in the place of their emergence, but only in the way of the clothing of the Yesods of Aba and Ima, when the measure of the Tifferet is diminished, and it does not illuminate but as the measure of the crown of the Yesod, in the secret of the sun in its sheath; now they do not have such importance that they should illuminate in him more than his Hochma and Bina, although he does not receive them except through the coupling of Aba and Ima, and not in the aspect of inclusion, as in the two crowns. Nevertheless, the Mochin of Hochma and Bina in him are discerned as the principle, being upper roots of the two crowns. (Item 115).

(To the question) See below, Answer 225.

(To the question) It is known, the great difference between the two upper joints of the HGT, which rose to the head of AA, and in them the coupling of these Mochin of AB was made, and therefore the Tifferet illuminates in them in complete revelation, without any sheath, and they are discerned as the inheritance of Aba and Ima, for AA does not need these Mochin, and Aba and Ima inherited them. Not so the heads of the shoulders of AA, in which ZA is included at the time of his pregnancy: they need to receive the Mochin of Hochma, Bina, Hesed, Gevura from the clothing of the Yesods of Aba and Ima, in which the Tifferet does not illuminate from its own aspect, but as the measure of the Yesod, whose meaning is only in the aspect of a passage through which to pass in it, and not in permanence and continuation. However, one must understand that the intention is not to the aspect of the Tifferet alone, but to the Mochin of Hochma, whose bearer it is, and they were diminished because of its clothing in the sheath. And therefore all four Mochin, drawn through the Yesods of Aba and Ima, are discerned by the name of drops alone, whose meaning is that the upper aspect of the Mochin, which is Hochma, was diminished, because of the clothing of the Tifferet in the sheath of the crown of the Yesod, to drops alone; for the Hochma does not illuminate but in the aspect of a passage through which to pass in it, whose measure of that Hochma is measured like a drop, namely, without continuation. And it is like the discernment of a stream of water that flows from its source and passes through it, without any cessation, versus the aspect of a drop that is cut off from the jet immediately with its appearance. And with this likeness is measured the measure of the difference between the Tifferet when it illuminates in the place of the emergence of the Mochin, in Aba and Ima, where it illuminates there in the aspect of the river that comes out of Eden, which is included in the aspect of Eden, versus the aspect of the Mochin, after their clothing in the Yesods of Aba and Ima, which illuminate there only in the aspect of a passage through which to pass in it, and there is no continuation of illumination in them. And with this you will understand well, that this matter of diminution does not touch the aspect of the Tifferet alone, but the matter is about the stature of Hochma. And this is what the Rav says, that ZA receives from Hochma and Bina the aspect of the drop, drawn from their inheritance. However, this drop includes all four Mochin — Hochma, Bina, Hesed, Gevura — which comes first to the NHY of Aba and Ima themselves, and from there ZA, which is included in the two shoulders of AA, receives them; only that the Hochma, Bina, Hesed, Gevura that ZA receives from the inheritance of Aba and Ima are included in the two shoulders of AA, because they were included in the essentiality of ZA, as he was attached to them at the time of the pregnancy, so that ZA has Hochma, Bina, Hesed, Gevura from the aspect of the inheritance of Aba and Ima, and he has Hochma, Bina, Hesed, Gevura from the aspect of the heads of the shoulders of AA. (Items 114 and 115).

(To the question) One is the Tifferet when it is by itself, outside the sheath of the crown of the Yesod, which is only in the Mochin in the place of their emergence, in the GAR of AA. The second is when it illuminates in the measure of the crown of the Yesod, when it illuminates in the aspect of a drop, and the Tifferet is also called by the name crown, namely, the crown of Hesed, as is known. See above, in the adjacent answer. (Item 81).

(To the question) Because the Tifferet does not illuminate in its own measure, but in the measure of the crown of the Yesod, which is the crown of Gevura. See above, in Answers 225 and 226.

(To the question) ZA does not receive the Mochin of AB in the place of their emergence, in the GAR of AA, but receives them through the clothing in the Yesod of Aba, namely, the Aba and Ima of AB, called Aba. And the difference between them is great, as above in Answer 225. (Item 95).

(To the question) Because there is no absence in the spiritual, and the matter of a change of place in the spiritual means a matter of addition upon its first place. (Item 124).

(To the question) The matter of the two shoulders that ZA takes from AA, from the aspect of their essentiality itself: the intention is not that the heads of the shoulders themselves descended to ZA, for this is entirely impossible, that the aspect of the HGT should descend and become NHY, because ZA clothes only the NHY of AA, as is known. Rather, the intention is only from the aspect of inclusion, because at the time of the pregnancy, AA raises his NHY, with ZA, to his HGT; behold, ZA is then found included in the lower thirds of the Hesed and Gevura of AA, which remained in the aspect of the HGT at the time of the ascent; and since he is included in them, therefore he takes them from the aspect of their essentiality. Indeed, this is only an illumination, which descends with him to his place, in the NHY of AA. However, the aspect of the HGT of AA — the intention is to the aspect of the Lamed of the Tzelem, which he attains only at Musaf of the Sabbath. And now, in the Mochin of thirteen years, he has only the Tzadi of the Tzelem, and the Mem-Lamed remain for him in the aspect of Makifim. (Item 126).

(To the question) These Makifim of the six aspects of the Mochin of ZA are not literally Makifim, but they are a product of the inner Mochin, for through the coupling of the Yesod in the inner Mochin with its upper Makif, the inner Mochin flash, and a part of them comes out to the outside, upon the forehead, and they become there Makifim upon the aspect of the face, which is from the forehead and below, and not upon the Mochin themselves, because they are a product of the Daat of the Mochin, which is clothed in the place of the forehead. (Item 127).

(To the question) Because, since ZA receives the Mochin from the Yesod of Ima, the Tifferet is found, which does not illuminate in its own aspect, but as the measure of the crown of the Yesod, as above in Answer 225. And therefore the Tifferet was limited, and is called a crown, like the Gevura, and therefore both of them were made into one Mochin, for they illuminate in one measure. (Item 134).

(To the question) It was already explained in the previous parts, that three partners always operate in the emanation of ZA, which are: AA, Aba, and Ima; and the reason was explained there, because so it came out in its root in the Nekudim, that the NHY of the inner AK, which is the Partzuf of the Keter of AK, bestowed the Vav and the point to the mouth of Aba and Ima of the Nekudim, and from there the ZAT of the Nekudim, which are the root of ZON, were born. Behold, his MAN needs to be included from the NHY of the Keter, and therefore also in Atzilut ZA does not come out except from AA, who is the Keter of Atzilut, namely, at the time of his ascent to the GAR of Atik; and there, in the GAR of Atik, the coupling is made for the need of the Mochin of ZA, namely, in his share that is drawn from the aspect of the Keter; and afterwards, through the bowing of the head of AA to the place of Aba and Ima, the Mochin are also clothed in the coupling of Aba and Ima; and then there are three partners in the Mochin of ZA, as in the Nekudim; and from there they descend to the NHY of Aba and Ima, and are clothed in them for the need of ZA. Behold, the beginning of the coming out of ZA is in the place of the Keter of Atzilut, namely, in the GAR of Atik. However, Aba and Ima themselves have no root at all in the Keter, but only in the AB alone; and therefore they do not need to receive from the place of the Reisha de Lo It Yeda, but from the place of AA, which is the stature of AB. (Item 141).

(To the question) The Makif of the fourth aspect of the Mochin of ZA is a true Makif, which stands in the place of the NHY of Aba and Ima, which is the place of Yeshsut, which are the aspect of the GAR of his Mochin that come from the revealed AB, which he cannot clothe at his birth, because of the clothing of the Mochin in MALZ, as is known. Therefore they surround all the Mochin of ZA. But the Makif of the Tefillin on his forehead is a product of his inner Mochin and a branch of them, except that it is considered a Makif for the aspect of the face, which is from the forehead and below, alone. (Item 144).

(To the question) The matter of the flashing of the Mochin, from which the Makif of the Tefillin came out, operates only in the Daat of the Mochin, which is the aspect of the Lamed, and does not operate in the Hochma and Bina of the Mochin, which are the aspect of the Mem; therefore also its place, from the outside, is likewise opposite the Daat, which is the place of the forehead. (Item 145).

(To the question) The matter of the lights of the Tefillin is born through the flashing of the inner Mochin, whose meaning is the matter of the coupling of the Yesod in the inner Mochin with the Makifim of the upper one. As the Rav says above, in Part 13, (Item 156), that at the time of a favorable moment, the thirteen white [hairs] illuminate in the thirteen hairs, etc., and an illumination is added in the inner Yesod of Atik, and also its light comes out to the outside, etc. Interpretation: through the illumination of the white [hairs] in the hairs, the hairs illuminate in the internality of the Mochin; then the Yesod in the Mochin receives the power to come out to the outside, and from the coupling of the Bina of the Makifim with the Hochma of the Makifim, Bina then bestows its illumination to the internality of the Mochin; and since the internality of the Mochin is corrected in MALZ, they do not contain within themselves this illumination of the Hochma and Bina of the Makifim, and this illumination comes out to the outside, in the aspect of a surrounding light upon the forehead. And in the flashing of the Mochin in AA, this born light is called by the name "forehead of favor," and in ZA it is called "Tefillin." And you see that the Yesod of the inner Mochin cannot come out to the outside, to couple the Bina of the Makifim with the Hochma, except through the illumination of the white [hairs] and the hairs, which illuminate at a favorable moment into the internality of the Mochin. And the reason is, that the aspect of the white [hairs] are the remnants of the revealed AB, which have a grip in the internality of the Mochin; and therefore, when they illuminate in the internality, they arouse the Yesod to draw the illumination of the Makifim. And therefore also in ZA, the aforementioned flashing of the Mochin cannot be, except through the striking of the four white [hairs] and the four hairs of the head in the HaVaYaH of the back of AA, for the white [hairs] and the hairs of the back of the head are the aspect of the NHY of the hairs of the head, and they belong to ZA, which suckles from the NHY of the Galgalta. (Item 149).

(To the question) Since ZA is included in the heads of the shoulders of AA at the time of his pregnancy, through the ascent of the NHY of AA to the HGT, therefore, when the white [hairs] and the hairs illuminate above, in the heads of the shoulders of AA, that illumination reaches the Mochin of ZA. (Item 151).

(To the question) Just as there are in the Mochin of AB, Hochma, Bina, Hesed, Gevura in detail, so they are divided among Aba and Ima and ZA and the Nukva, in their generality: Aba and Ima are the aspect of the Hochma and Bina of the generality; ZA is the aspect of the crown of Hesed of the generality; and the Nukva is the crown of Gevura of the generality. And in this discernment, it is from the aspect of the essentiality alone: that Aba and Ima are the essentiality of Hochma and Bina, ZA is the essentiality of the crown of Hesed, and the Nukva is the essentiality of the crown of Gevura. However, from the aspect of their illumination, even the Nukva has four Mochin — Hochma, Bina, Hesed, Gevura — and therefore ZA, which has the essentiality of the crown of the Hassadim, which is the aspect of the direct light, therefore he has Mochin in the aspect of the passages of the Tefillin. But the Nukva, which has only the essentiality of the Gevura alone, which is only the aspect of Malchut and the returning light, therefore there is in her only the aspects of skin alone, namely, only the aspect of a garment, like the returning light, which is only a garment upon the direct light. Also, Malchut is the aspect of skin, relative to the five garments that clothe one upon the other, called: brain, bone, sinews, flesh, skin. And Malchut is here discerned as skin, for the above reason, being only the aspect of the returning light, which is a garment, like the skin that clothes over the entire Partzuf, from the outside. (Item 160).

One is the permanent state, when it is discerned that his head is very erect, and the beard is raised upward. Its meaning is that his head is erect upward and is completely hidden from the lower ones, for even Aba and Ima have no grip then in his head; and likewise the beard is raised upward, and does not illuminate to Aba and Ima except in the aspect of a Makif from afar. The second state is at the time of the coupling of the kisses, to bring out the Mochin of AB for the sake of Aba and Ima, when it is the ascent of the Partzufim, and the GAR of AA rose to the GAR of Atik, to the stature of Keter; and Aba and Ima, with the throat and HGT of AA, rose to the place of the previous GAR of AA, where is the stature of AB; and the four lower corrections are found to have now risen to the aspect of the head of AA, which is the aspect of AB. However, the eight upper corrections are at the end of the cheeks of the head of AA, which is in the place of Atik; and it is then discerned that the head of AA, with the eight upper corrections, descends from the stature of Keter to the place of Aba and Ima and the four lower corrections, and the coupling is made in the place of the previous mouth of AA, where the mouth of Aba and Ima now clothes; and the eight upper corrections are lowered and illuminate the aspect of the Gime, Yod, Kaf, Kuf in the palate of AA, and the four lower corrections illuminate the aspect of the Alef, He, Het, Ayin in the throat of AA, and upon them the stature of AB comes out for Aba and Ima. And this is discerned as "he bows his head downward and the beard is lowered downward," for the head is lowered to the place of the standing of Aba and Ima, as above, and the beard was lowered to the palate and throat of AA, which is in the place of the mouth of Aba and Ima.

(To the question) The third state is "neither erect nor bowed," and is also called "he bows his head in the aspect of the Mazal VeNakeh alone." And this state is also at the time of the coupling, but for the need of the Mochin of ZA. For the beginning of the Mochin of ZA needs to be from the aspect of the stature of Keter, being that its root is in the Nekudim, from the aspect of the NHY of the Partzuf of the Keter of AK. And therefore the coupling is made in the head of AA, which stands in the place of his ascent, namely, in the GAR of Atik, where is the stature of Keter; and it is found that his head is erect, and he does not bow it downward, to the place of the standing of Aba and Ima, which is in the place of the previous GAR of AA, where is the stature of AB. However, nevertheless, it is impossible to consider him completely erect, because the aspect of the MAN of this coupling is only the MAN of the hairs of the beard, which is the Mazal VeNakeh; and it is found that this stature of AB is much lower than the stature of AB of AA, which is the essentiality of the direct light, and all the more so that it is lower than his stature of Keter; and from this aspect it is discerned that his head is lowered somewhat. For although he does not descend below, but stands in his place in the GAR of the Reisha de Lo It Yeda, nevertheless, the coupling is not made from the aspect of his own stature of AA, but from the aspect of the Keter of the AB of the thirty-two paths; and therefore it is impossible to consider him bowed, since he is in his place in the GAR of Atik; and it is impossible to consider him erect, because the coupling is made upon the MAN of the hairs, which is much lower than his own measure. And therefore this is discerned as "he bows his head in the aspect of the Mazal VeNakeh," meaning that there is no true bowing of the head here, but [only] from the fact that the coupling is made upon the MAN of the Mazal VeNakeh. (Item 193).

(To the question) In the bowing of the head of AA, for the need of the coupling of Aba and Ima, he bows his head, and also his beard, to the place of his previous GAR, where is the stature of AB and the standing of Aba and Ima. Not so in the coupling for the need of ZA: there his head is found, in truth, completely erect, for he makes the coupling in the place of the GAR of the Reisha de Lo It Yeda, except that there is here a lowering only from the aspect of the MAN, which are not his MAN but the MAN of the hairs, which is the Mazal VeNakeh. And the reason is explained in the adjacent answer above. (Item 194).

(To the question) The interpretation is that at the time ZA receives his stature through the coupling of AA upon the Mazal of Venakeh, his HGT become the aspect of KHB, and thus the Mochin enlarge his Hesed into the aspect of Hochma, and this Hochma of ZA is called by the name Abraham. (Item 197).

(To the question) The interpretation is that when he attains the stature of his Hochma, the screens in the Yesod of ZA, which are called darkness, being the aspect of Beria, are turned around and become the organ that generates, and through these screens in the Yesod he acquires the power to give birth to the GAR for the souls of the righteous. (Item 198).

(To the question) The Makifim of the Lamed-Mem [of the Tzelem] were never in internal vessels, but rather they are lights that ZA has not yet attained. But the Makifim of the six, of all the aspects, are drawn from the aspect of the returning Makif, which is the aspect of the revealed AB that goes out in the aspect of the internal light at the time of the emergence of the Mochin, at the place of their emergence; only at the time of birth they clothe in the secret of the returning Makif. Thus it is found that those Makifim were already the aspect of the internality of the vessels, and at the time of birth they went out to the outside. (Item 204).

(To the question) It is known that the hairs are the garments of the enveloping light that clothed the returning Makif, at the time it was within the internality of the Mochin, namely at the place of the emergence of the Mochin. And therefore ZA has a returning Makif only from the aspect of the two Atarim alone, because there is his standing and his inclusion at the time of the coupling and the emergence of the Mochin of the revealed AB; and because the GAR were hidden from him at the time of their birth, therefore he has from them a returning Makif, and likewise the hairs, which are their garments. But from the aspect of KHB, ZA has no returning Makif, for he has no share in these Mochin at the place of their emergence, for they went out in the GAR of AA, and the standing of ZA in the Ibur is only at the place of the tops of the shoulders. Therefore he also has no hairs from their aspect. Thus only the hairs of the beard of AA are from the aspect of Hochma, for in it the aspects of KHB of the Mochin went out. But the hairs of the beard of ZA are only from the aspect of Daat, which are the two Atarim drawn from the tops of the shoulders of AA, where he is included at the time of the emergence of the Mochin. And it was already explained above that ZA has KHB and HGT also from the aspect of the tops of the shoulders of AA, except that all these KHB and HGT are called by the name Daat. And only the KHB and HGT that he receives from the aspect of the inheritance of AVI are called the true KHB. (Item 213).

The difference between the hairs of the head and the hairs of the beard is only at the time they are in the aspect of Makifim, for then they too are divided according to the three aspects of the MEM-LAMED-TZADIK. However, at the time of the coupling, when the hairs enter into the internality and serve in the secret of MAN, then the hairs of the head and the hairs of the beard join into a single stature, in which the aspect of the GAR is in the hairs of the head and the aspect of the ZAT is in the hairs of the beard, namely according to their clothing upon the revealed AB. And therefore it is possible to say that the thirteen Tikkunei Dikna of ZA are drawn from the hairs of the head, for being the aspect of the GAR of the hairs, they are considered the principal bestowers. And it is possible to say that the thirteen Tikkunei Dikna of ZA are drawn from the hairs of the beard, because every aspect in the lower one takes from the aspect opposite to it in the upper one; thus the hairs of the head of ZA receive from the hairs of the head of AA, and the hairs of the beard of ZA receive from the hairs of the beard of AA.

(To the question) However, with greater precision, we discern that ZA does not receive his thirteen Tikkunei Dikna except from the thirteen covenants of the lower beard of AA. And this is because the ladder of the degrees never changes, and just as from its beginning ZA clothes only upon the NHY of AA, so too even at the peak of his ascent, namely in the GAR of AA, he does not clothe the GAR of AA literally, but only the NHY of AA alone, for the GAR of AA then ascended higher, namely into the AB of AK, and only the NHY of AA stand then in the place of the former GAR of AA, and ZA again stands in the place of the NHY of AA, as at the beginning of his smallness. And therefore also in the aspect of the hairs, which are divided into the three aspects of the MEM-LAMED-TZADIK like the internal vessels, ZA is found to always clothe and receive only from the aspect of the TZADIK of the hairs, called the lower beard, which stands in the place of the NHY of AA. Except that at the time of the ascent of the NHY of AA to the place of AVI, in his HGT, namely at the Musaf of Shabbat, the lower beard is included of the nine upper Tikkunim, for it is included there in the LAMED of the Tzelem of the aspect of the hairs. And when the NHY of AA ascend to the place of his GAR, namely on Shabbat at Mincha, then the lower beard is included of the thirteen upper Tikkunim, and the lower beard itself is corrected in the aspect of the thirteen covenants, and then ZA receives through it his thirteen Tikkunei Dikna in their fullness. (Item 215, and Item 217, and Item 224).

(To the question) The matter of the MEM of the Tzelem that ZA receives at Mincha of Shabbat, at the time of his ascent to the GAR of AA: its meaning is that same level of the place of the emergence of the Mochin of AB, from their beginning in AVI, for these Mochin are divided into the MEM-LAMED-TZADIK in general, in the manner of the division of the six aspects: one is the place of their emergence in the GAR of AA; two is the NHY of AVI in the place of the HGT of AA; three is the aspect of ZA himself, who is in the NHY of AA. Thus on Shabbat at Mincha ZA ascends to the place of AVI, in which the Mochin emerged at the time of their clothing in the GAR of AA. And therefore, just as AVI did not ascend then beyond the aspect of the four lower Tikkunim, for they stood in the place of the throat and the HGT that became the GAR of AA, which is the place of the four Tikkunim that hang from the throat, but they did not reach the eight upper Tikkunim that hang at the end of the cheeks of the head of AA, for they then ascended to the place of the Reisha de Lo It Yeda — so too it is literally in ZA, who ascends only to the place of that throat and HGT, namely to the four lower Tikkunim, and does not touch at all the eight upper Tikkunim, which are one degree above him. (Item 221).

The beard of AA is divided into three aspects: MEM-LAMED-TZADIK, like the hairs of the head of AA, which are three Havayot and one that includes them all; and they are KHB, HGT, NHY, plus the aspect of Malchut that includes them all, as is known. Now, the essence of ZA is VAK, which are the KHB HGT of the vessels and the HGT NHY of the lights, discerned as the NRNChY of the Nefesh and the NR of the Ruach. And it is known that according to the value of the internal ones, so is the value of the Makifim; therefore he must also have, from the aspect of the hairs of the beard, those same aspects: the NRNChY of the Nefesh and the NR of the Ruach. And it was explained above, in Part 13, in the explanation of the thirteen Tikkunim of AA, that the two Tikkunim of the upper lip — the hairs and the Orcha — are the VAK and GAR of the Ibur, which are the NRNChY of the Nefesh, and are called Rachum and VeChanun. And the two Tikkunim of the lower lip, called Erech [and] Apayim, are the VAK and GAR of the Ruach. See there.

And therefore also the beard of ZA draws the aspect of the VAK and GAR of the Nefesh from its corresponding aspect in the beard of AA, namely from the first three Tikkunim, which are El, Rachum and VeChanun, discerned as the Yod-Hey-Vav of the first HaVaYaH of the beard of AA: for Tikkun 1, El, is the root of the beard; and Tikkun Rachum is the VAK of the Nefesh; and Tikkun VeChanun is the GAR of the Nefesh, in the same way that they are discerned in AA himself. Thus from the first three Tikkunim he completes the aspect of the Nefesh of his beard, and they shine in the first three Tikkunim of the beard of ZA, which are Erech, Apayim, and VeRav Chesed.

(To the question) And the aspect of the Ruach the beard of Zeir Anpin draws from the aspect of the Vav-Hey of the second HaVaYaH of the beard of AA, called the HaVaYaH that is behind the shoulders of AA, which is the aspect of Hesed, Gevura, Tifferet, and the Ruach of the beard; and it draws only the VAK of the Ruach, which are the Vav-Hey, and not the GAR, for from the aspect of permanence ZA has no GAR of the Ruach. And they are VeEmet and VeNotzer Chesed. For the second HaVaYaH has four Tikkunim: Apayim and VeRav Chesed are the Yod-Hey of the second HaVaYaH, and VeEmet and VeNotzer are the Vav-Hey of the second HaVaYaH. And since ZA must also receive from the Galgalta of AA, for he needs three partners — Keter and AVI — therefore he also receives from the Yod of the lower HaVaYaH, namely the Tikkun LeAlafim, which is from the aspect of the five Tikkunim drawn from the Galgalta of AA. Thus for the aspect of the VAK of his Ruach he receives from the Yod of the lower HaVaYaH, which is drawn from the Galgalta of AA, and from the Vav-Hey of the HaVaYaH of the HGT, as above. However, from these three only two Tikkunim are corrected for him, which are the Vav-Hey of the Ruach, called in ZA VeNosei Avon and VePesha; and these, from the aspect of the Names of HaVaYaH in the beard of ZA, are considered the Yod-Hey of the middle HaVaYaH, for in the vessels it is always discerned that the upper ones are enlarged first, and therefore the VAK of the Ruach are received in the Yod-Hey of the vessels of the Ruach, as is known. And the sixth Tikkun of ZA, which is VeNakeh, receives from the two aspects of the Hey-Tav in the first two Havayot of the thirteen Tikkunim of AA, namely from the Hey-Tav of the first HaVaYaH, and from the Hey-Tav of the HaVaYaH of the HGT. And the reason is explained below. (Items 224 and 225).

(To the question) Because at the time of Gadlut the NHY of the Katnut become the HGT of the Gadlut, and new NHY come to him. And at the time he has only VAK in the beard, namely Nefesh and Ruach, they clothe in the KHB HGT of the vessels of the hairs of the beard: the first three of ZA — Erech, Apayim, and VeRav Chesed — which are the KHB of the vessels, are clothed by the light of the Ruach, and are therefore discerned as HGT. And in the last three — VeNosei Avon, VePesha, and VeNakeh — which are discerned as the vessels of HGT, the light of the Nefesh of the beard clothes in them, and they are therefore discerned as the aspect of NHY. And the Tikkun VeNakeh is now the Yesod of the beard, in which is the terminating screen, which receives from the Hey-Tav in the two Havayot of the beard of AA. And the reason that it needs the two aspects of the Hey-Tav is that at the time it attains the new NHY, to complete for it the nine Tikkunim, then the three Tikkunim VeNosei Avon, VePesha, and VeNakeh, which are now NHY, will then return to be HGT, and the Tikkun VeNakeh will then be the aspect of the chest within the Tifferet; and the screen in the Tikkun VeNakeh will then descend to the new Yesod, called on thirds. And therefore, before it attains the new NHY, it must have in it the two aspects of the Hey-Tav: one, of the aspect of the point of the chest, and two, of the aspect of the point of the Yesod, because afterward, in the Gadlut, it is destined to lower the point of the Yesod that is in it now, to the new Yesod, and it will then remain with the screen of the point of the chest. Thus the Tikkun VeNakeh, at the time that it has only six Tikkunim, is necessarily a bearer of the two points: of the point of the chest and of the point of the Yesod. And therefore it must now receive from the two aspects of the Hey-Tav in the beard of AA, namely from the Hey-Tav of the first HaVaYaH, which is the aspect of the HGT of the beard of ZA, and there is the point of the chest. And it must likewise receive the aspect of the Hey-Tav of the second HaVaYaH of the beard of AA, which are in ZA the aspect of the NHY, and this Hey-Tav is for it the point of the Yesod. Thus the Tikkun VeNakeh, which is now the Yesod, is included of the two points together, of the chest and of the Yesod; and then, when it attains the new NHY, the point of the Yesod descends from the Tikkun VeNakeh to the Tikkun of on thirds, and the point of the chest remains in the Tikkun VeNakeh. (Item 226).

(To the question) Because when it is spoken of the drawing of the lights, it is a necessity that he receives from the Vav-Hey of the HaVaYaH that is behind the shoulders, which is the name of HGT and Ruach; and he does not receive from the Yod-Hey of the Ruach that is there, but rather from the Vav-Hey of this HaVaYaH, which is the Nefesh-Ruach of the Ruach. However, from the aspect of the Names in ZA himself, which are the aspect of the vessels, behold the VAK of the lights clothe in the GAR of the vessels, and thus the Nefesh-Ruach of the Ruach, which clothe in the Yod-Hey of the HaVaYaH, are found. This is known by the inverse relation that exists between the vessels and the lights. It is also known that the letters of the HaVaYaH hint at the vessels. And accordingly it is found that in AA himself, who already has also the GAR of the Ruach, the GAR clothe in the Yod-Hey, and the VAK in the Vav-Hey. But in ZA, who does not yet have the GAR of the Ruach, the VAK of the Ruach clothe in the GAR of the vessels, which are the Yod-Hey. (Item 268).