Teil 15 · Antworten zur Bedeutung der Wörter

(To the question) What is Achor (back)? The essence of the name Achor applies to the aspect of the chest and below of the Partzuf, which is called the Partzuf of Ibur (gestation). Indeed, every aspect of VAK is also called by the name Achor, and even the Mochin of VAK are called Mochin of Achor, and only the aspect of GAR is called Aba and Ima of Panim (faces). (Item 60).

(To the question) What are the Achoraim (backs) of the letters? In every Sefira in the Partzuf, four degrees are discerned, namely: the backs of the letters and the backs of the number. For example, in the Keter of every Partzuf, its face is the four letters of the simple Havayah, and the backs of Keter are the four letters of Havayah in its squared spelling, as follows: Yud, Yud-Hei, Yud-Hei-Vav, Yud-Hei-Vav-Hei. And these are called the face and back of the letters. And they allude to the aspect of the nine Sefirot of Keter, for the simple Havayah is the nine Sefirot of the face of Keter, and Havayah in its squared spelling is the nine Sefirot of the backs of Keter. And the Malchut of Keter is alluded to in the Gematria, for the Gematria of the four letters of the simple Havayah, which is 26, is that of the Malchut of the face of Keter, and the Gematria of the squared Havayah, which is 72, is the Malchut of the backs of Keter. And when they wish to distinguish the nine Sefirot of the backs of Keter, of whichever kind, they call them by the name of the backs of the letters. And when they wish to speak of the Malchut of the backs of Keter, we call it by the name of the backs of the number. And so it is with the rest of the Sefirot. See below in Answer 105. (Item 147).

(To the question) What are the backs of the externality of Ibur? The Partzuf of Ibur, namely the chest and below of every complete Partzuf, is called by the name of the external Partzuf, because it clothes the Partzuf of Yenika and the Partzuf of the Mochin. And the aspect of Yesod and Malchut of the Partzuf of Ibur, which are the aspect of its back, are called by the name of the backs of the externality of Ibur. And they are the aspect of the organs of reproduction, which are not completed before the coming of the aspect of the Mochin into the Partzuf. (Item 71).

(To the question) What are the backs of the number? See above, Answer 2. (Item 147).

(To the question) What are the two aspects of Gevurot of the Nesira? One is that which she receives from Ima at the time of the ascent of ZON as MAN to the palace of Aba and Ima, for she receives there from the male Gevurot of Ima, which are harsh judgments from the MAN of the first restriction (Tzimtzum Alef). And since the Nukva is included with ZA in this ascent of MAN, therefore she was able to receive from Ima while still included there. However, this reached her only in the aspect of the first MAN, for Aba and Ima are considered the aspect of a high upper for the Nukva, and she is compelled to receive those Gevurot a second time by means of ZA himself, who is considered her upper. Therefore, in those Gevurot that the Nukva receives at the time of the Nesira, two aspects of Gevurot are discerned: one is the Gevurot she received while still in the palace of Aba and Ima, as above, and the second is the Gevurot she receives by means of ZA after their arrival at their place. And they are truly the same Gevurot that she had received earlier from Ima, except that a second sweetening was added to them through the giving of ZA, and therefore they are considered as two Gevurot. (Item 124).

(To the question) What are two kings in one crown? The Tifferet of Ima is the crown of ZA, and when both ascend to the Tifferet of Ima, they use one crown from Ima, and this is done by the inclusion of the Hod of AA in its Netzach.

And to understand this, we must remember what was explained in Part 14 regarding the Mochin of AB of Aba and Ima and ZON — that they are not drawn from the aspect of the Hochma of AA itself. For after the third head, which is the concealed brain (Mocha Stimaa), the upper Essence was sealed in the membrane of the air (Kruma de-Avira), that is, the Hochma of AA was sealed in the membrane so as not to open any more. And the light of Hochma does not shine to the lower ones except through the hairs, called the Mazalot, like the light of the sun that passes through small openings, as the words of the Rav above, page 1549, item 95. See there. And it is called the light of the sun, because in this Hochma that is revealed upon the Mazalot, only Tifferet is discerned as the principal carrier, which is always called by the name of the sun. And this is for the reason explained there, that the GAR of Aba and Ima are attached in the Bina of AA that went outside his head, which is the crown of Aba and Ima, and its nature is always in covered Hassadim, in the secret of “for He delights in mercy”. But only at the time that ZA ascends as MAN, she returns to the head of AA to the aspect of Hochma, in order to bestow Mochin upon ZA. And therefore it is discerned that even now, when she has become Hochma, the principal carrier and sustainer of the light of Hochma within Bina is ZA, who is called Tifferet. And therefore he is compelled to leave his root in the Tifferet of Bina within the head, in order to sustain the light of Hochma in Bina. And were it not for this, she would immediately return to her own aspect, which is covered Hassadim. And the cause of the fall of the nullification was this: know that the Achoraim of Aba and Ima at the time of the breaking were so, for since all the Mochin of that name went out upon the MAN of ZON, and for their sake Bina returned to Hochma and the look of the eyes of Aba and Ima was made, therefore the MAN of ZON remained in them, in the heads of Aba and Ima, as an aspect of existence and standing, as above. And since the vessels of ZON were broken, and they no longer needed the illumination of Hochma, it turned out that the aspect of the MAN of ZON in the heads of Aba and Ima was nullified, and the Mochin of Aba and Ima were also nullified, and they fell to the aspect of the body, as said there at length. See page 513, item 39.

And you see that the principal carrier of the light of Hochma, namely of the stature of AB of the Mazalot, is only Tifferet, and therefore the Rav likens this stature of Hochma to the light of the sun. Also it was explained above that these Mochin of AB are discerned in three divisions, which are Bina, Tifferet, and Malchut, and they are the inheritance and the two crowns (Atrin). For Bina, which returned to be AB and Hochma, is the aspect of the upper Aba and Ima, which in their own aspect are covered Hassadim, as above; but all the stature of Hochma that they draw is only for the sake of ZON, and they are discerned as the aspect of the essence of the lights. And the roots of ZON that remained in them as an aspect of MAN, for the standing and existence of the light of AB, are the two Atrin — Tifferet and Yesod. For the aspect of Tifferet serves in them as a carrier for the illumination of Hochma, as above. And the aspect of Yesod, which is the crown of Gevura, serves in them as a carrier for the aspect of the screens, upon which the coupling of striking is made. As said above, page 1572, in the entry “and therefore” — see there. And therefore the Tifferet of Ima became a crown for ZA, for since ZA remains in the head of Ima in the aspect of Tifferet, which sustains and stands her stature of AB, then under this he is attached and sucks from her Tifferet his Mochin of AB. For this is the rule: the measure of Mochin that the lower one causes to be in the upper one, the lower one also takes in his own place.

And know that the two Atrin mentioned above, which are Tifferet and Yesod, have an equal relation to the Netzach and Hod of AA. For Tifferet, which is the crown of Hassadim, is ZA. And Yesod, which is the crown of Gevura, is the Nukva, that is, the aspect of Benjamin included in Joseph, as is known. And you already know that ZA is the Netzach of AA, and the Nukva is the Hod of AA, for from the aspect of the vessels, ZA is discerned as Netzach and the Nukva as Hod. And from the aspect of the lights, ZA is discerned as Tifferet and the Nukva as Netzach, because they are drawn from the aspect opposite them in the AB of AK, as above. And therefore, those ZON that serve as MAN in the head of Ima, called Tifferet and Yesod — from the aspect of the vessels, which are drawn from the crown, which is AA, they are for him the aspect of Netzach and Hod. But in the aspect of the coupling drawn from AB, they are called Tifferet and Yesod in the secret of the middle line. And in the aspect of the Partzufim, which are the vessels drawn from AA, they are called Netzach and Hod. And remember this.

And it is known that at the time that ZON ascend as MAN to Aba and Ima, the NHY of AA also ascend with them, as above (Part 14, item 49). See there. And just as the two Atrin were included one in the other in order to draw the Mochin of AB, for the crown of Gevura draws the reflected light, and the crown of Hesed draws the illumination of Hochma, as above in Part 14 — for were it not for their inclusion, the Mochin would not be drawn — so it is also discerned that the Netzach and Hod of AA were also included one in the other, being a single aspect with the two Atrin, as above. And these two kinds of inclusion come as one, for so they are included at the time of the raising of the MAN, as above.

And it was well explained that the cause of the inclusion of the NHY of AA one in the other is the aspect of the coupling made by the two Atrin. In such a way that no Mochin of AB are drawn except through the inclusion of the NHY of AA one in the other, for the coupling of the HGT that draws the stature of Hochma includes them together. And this is discerned as the inclusion of the Hod of AA in its Netzach. For Netzach is the aspect of the crown of Hesed, namely the Tifferet that carries the illumination of Hochma; but in order to draw the reflected light to clothe the stature, the Hod, which is the crown of Gevura, is also included with it. And it turns out that the crown of Gevura does not serve here in the measure of the Hod, which is her restriction, at all, but on the contrary, she draws Hochma, for were it not for the reflected light, the stature would not be drawn, as above. Thus the Hod was included and became of the measure of Netzach, that is, it assists in drawing the light of Hochma. And this is what the Rav says above, page 854, item 58: “with the Ruach, then ZON use one crown”, meaning that both are included in the Netzach of AA and they receive their illumination in one equivalence. See there, and understand this well.

And it was well explained how the inclusion of the crown of Gevura, which is the aspect of the Nukva, in the crown of Hesed, which is the aspect of ZA, also causes the inclusion of the Hod of AA in its Netzach, from where the Partzufim of ZA and the Nukva suck, which are the aspect of their vessels, as above. For the Mochin and the vessels are included as one. And therefore it is found that the Nukva is attached in the Tifferet of Ima, which is the aspect of the root of ZA, remaining there in the head of AA for the existence and standing of the stature of AB of Ima, equally with ZA himself. For were it not for the aspect of the crown of Gevura of the Nukva included there in this Tifferet, this stature would be nullified, for without her share there, the Mochin would not be drawn. And therefore she also takes the Mochin of AB from the Tifferet of Ima, and the Tifferet of Ima became a crown for her, just as it became a crown for ZA. And thus both are found using one crown. And this is what the Rav says in page 791, item 6: “for from the Tifferet of Ima a crown is made for ZA, and when she also ascends up to there and her crown will be in the Tifferet of Ima like his, their crowns will be equal and both will be one, for both will be the aspect of the Tifferet of Ima, which is one Sefira”. That is, as explained, that this is made by the force of the crown of Gevura being included in the crown of Hesed, and the Hod of AA being included in its Netzach. And the Nukva is found to be attached in the Tifferet of Ima and she sustains and stands her Mochin of AB, like ZA, and therefore the Tifferet of Ima became a crown for her, just as it became for ZA. And therefore both use one crown. (Item 38 and Item 6).

(To the question) What are two kings face to face in one crown? The matter of the two kings in one crown was already well explained in the previous answer, and there is no need to repeat the words; see there. However, the matter of face to face in one crown is an entirely different discernment, which will not occur except at the end of correction. For these Mochin mentioned above, which she received from the NHY of Ima not by means of ZA, while she was in his back, she is unable to stand in them, because they are the aspect of Hochma without Hassadim, namely the Binot and Gevurot of Aba and Ima, which are only the aspect of BAN, which only Ima herself can receive, since at the time that she returns to the head of AA, she becomes there the aspect of actual Hochma, and does not need there a garment of the light of Hassadim, as the Rav said in Sha'ar ha-Kavvanot, on Yom Kippur, Derush 3. But the Nukva cannot receive Hochma without a garment of Hassadim, see there. And therefore she returns to the point of the face, which is the aspect of the point of the second restriction (Tzimtzum Bet), namely the point under the Yesod of ZA, which was rooted there from the time of the smallness of Nekudim. And therefore no deficiency can occur in this point, for everything that came out in the smallness of Nekudim from the aspect of the lower Hey in the eyes is called vessels of the face, and after they were sorted once in Atzilut, no blemish can rule over them. As is known.

(To the question) What are the two Nesirot (sawings)? There are two Nesirot: the first is from the aspect of the chest and below of ZA, when she has no building of her own at all, and she is discerned as clinging to his body, in the secret of “and her back is within”, as is known. Then, by the slumber, which is the ascent of MAN to Aba and Ima, she attains Mochin of AB, which lower the lower Hey from her eyes and raise her AHP, and the lower thirds of every Sefira of her ten Sefirot are completed, by which she is sawn off from ZA, and she is built as the aspect of a complete Partzuf from the aspect of the vessels. As is known. However, in this state she is not fit for coupling with ZA in the manner of male and female, because her MAN is the aspect of male MAN, like the MAN of ZA, for her MAN too is the aspect of Benjamin included in Joseph, and therefore she can receive Mochin from the Mazal, as above in Answer 7. And therefore, in order that she be fit for coupling with ZA, she needs a second Nesira, namely to saw her off from the aspect of the back of ZA and bring her to the aspect of the face. As the Rav said on page 876, item 95: that after she was diminished to the point of the face, he sawed her off from his back and raised her up above, opposite his face. See there. By this second Nesira she is corrected in her own true measure, namely the aspect of actual Malchut, and she then receives actual Mochin of the Nukva, namely from the Malchut of Ima, which is not included in the Mochin of ZA. And then she is discerned as a Nukva fit for coupling with ZA, for now she has Mochin of the Nukva. Not so earlier, at the time she was in the back with a stature equal to his, for then she had male Mochin, like ZA himself, namely the Mochin of the Mazalot that come out upon male MAN, and she was not fit to couple with him. As explained. And see above, Answer 7, at its end. (Item 95 and Item 119).

(To the question) What are the two aspects of the bowing of the head? There is no difference whatsoever in the Mochin of ZA from the side of the exit of the Mochin at the time of the coupling; all the difference in them is only in the states. For even the Mochin of the first pregnancy of ZA, for the aspect of the Nefesh within him, also went out in the place of the GAR of Atik, like the Mochin of Yechida of Shabbat Mincha, for no aspect of ZA is drawn except from the coupling of Aba and Ima upon the MAN of the Mazalot, as the Rav said above, page 376, item 172. See there. And it is known that the hairs of the beard do not enter the aspect of the internality of MAN, except in the place of the unknown head (Reisha de-Lo Ityada), that is, at the time that the GAR of AA ascend with the Mazalot to the GAR of Atik, when the aspect of the first restriction within them is awakened in the Mazalot, and the stature of the revealed AB goes out there, as said in Part 13, see there. And it follows from this that there is no coupling in Aba and Ima for the sake of ZON except by the force of the exit of the Mochin in the GAR of Atik.

(To the question) What are the two general pregnancies of the externality? There are three general pregnancies, and they correspond to the three general ascents of ZA — to the general Neshama, Chaya, and Yechida within him. And the first general pregnancy is for the Mochin of the general Neshama, which are the Mochin of YESHSUT, which prevail on weekdays, by which ZA ascends up to the chest of AA and attains his general Neshama. And the second general pregnancy is for the Mochin of the general Chaya, which are the Mochin of the upper Aba and Ima, which prevail on Shabbat at Musaf, when ZA ascends and clothes up to the crown of Aba and Ima, which is the throat of AA, and attains his general Chaya. And the third general pregnancy is for his Mochin of Yechida, which are the Mochin of the GAR of AA, which prevail on Shabbat at Mincha, when ZA ascends and clothes the GAR of AA. And here the first two pregnancies, for the Neshama and the Chaya, are called the two general pregnancies of the externality of ZA. And only the third pregnancy is called the pregnancy of the internality of ZA.

(To the question) What is the tenth aspect of the back? The point of the chest of ZA is discerned as the tenth aspect of the back. For the root of the Nukva is from the Malchut of the Nekudim of the smallness, when only six vessels — KHB HGT — came out in ZA up to the chest, and the point of the chest is the Malchut of the Nekudim. However, in relation to the lights, they are discerned as HGT NHY, and the point under the Yesod is the Malchut of the Nekudim. And therefore, also in Atzilut, she has these two roots in ZA: from the aspect of the back of the Nukva, namely the vessels, she is discerned as the point of the chest of ZA; and from the aspect of the face of the Nukva, namely the lights, she is discerned as the point under the Yesod. And the point of the back is called the tenth aspect of the back, and the point of the face is called the tenth aspect of the face. (Item 144).

(To the question) What is the house (Beita) of the Nukva? The building of the Partzuf of the Nukva is made by the Mochin of AB of the Mazal, in which ZON ascend as MAN to Aba and Ima: ZA is included in Aba, who is entirely MAH, and the Nukva is included in Ima, who is entirely BAN, and the NHY of Ima clothe together with the Mochin of BAN in the Nukva. And then she receives nothing from ZA, but receives from the upper Ima, just as ZA receives from the upper Aba, and by this she is sawn off from him, as is known. For this is the secret of “And the Lord God built the side”, which is Aba and Ima. And this is called “the authority of the groom”, because Aba and Ima are the aspect of the upper only to ZA and not to the Nukva, for the Nukva is the aspect of the lower to ZA. But this is done by the inclusion of the Hod of AA in its Netzach, and it is found that the Nukva is included in the Malchut of the Netzach, which is the aspect of the Nukva within the body of ZA, which is found with ZA in one degree. As above in Answer 6, see there. And since she was made with ZA into one degree, therefore she is able to receive the Mochin from the authority of the groom, namely from the aspect of the upper of ZA, which are Aba and Ima.

(To the question) What is Ben Oni (son of my strength), the power of the Nukva? The spirit that her husband casts into her is called Benjamin, which is a male power, because it comes from the AB of the Mazal, which is the aspect of male MAN. And it is what corrects the vessel of the Yesod of the Nukva, and from this aspect the vessel of the Yesod of the Nukva is called by the name “Ben Oni”, for Oni means strength, indicating that in this is all the power of the Nukva, in that she is able to raise MAN for the birth of souls, because she received in her Yesod this spirit that her husband cast into her in the first union, which is the aforementioned Benjamin. (Item 105).

(To the question) What is BAN of MAH? The lights and vessels whose first exit was in Atzilut are called by the name MAH the new, or the general MAH, and also plain MAH. And the lights and vessels that already served in the world of Nekudim, but because of the nullification and breaking that occurred in them, came a second time to be corrected in Atzilut, are called by the name BAN. And all their correction in Atzilut is by the statures of Atzilut, called MAH, and therefore they became the aspect of the Nukva to MAH, and the aspect of the left side in the Partzuf. And it is found that the Mochin whose right side in them, which are Hochma and Hesed, are called MAH, and their left side, which are Bina and Gevura, is called BAN. And this applies both to Aba and to Ima. For Aba has in permanence the crown of the Hochma of the Bina of MAH and the VAK of the Hochma of BAN. And likewise Ima has the Bina of the Bina of MAH and the five lower ones of the Bina of BAN. Thus both have MAH and BAN, and therefore the right side of the Mochin, both in Aba and in Ima, which are Hochma and Hesed, are discerned as MAH, which are the essence of the lights that came out in Atzilut, and they correct the BAN. And the left side, both in Aba and in Ima, which are the Bina and Gevura of the Mochin, are discerned as BAN, which are the lights and vessels that already served in the Nekudim, and after they were nullified and broken, they came and received corrections in Atzilut by the right side, called MAH.

(To the question) What is BAN of BAN? The left side of the Mochin of Ima is called BAN of BAN. For Ima in its entirety is discerned as the aspect of BAN, and the Hochma and Hesed within it are discerned as MAH of BAN, and the Bina and Gevura within it are discerned as BAN of BAN. (Item 152 and 153).

(To the question) What is the general BAN? The lights and vessels that already served in the Nekudim, and after their breaking and nullification came and received correction in Atzilut by the lights and vessels that came out in Atzilut, called MAH, are called the general BAN. And the lights that came out in Atzilut are called the general MAH. See above, Answer 14. (Item 158).

(To the question) What is Benjamin, a male power? The spirit that her husband casts into her in the first union, namely from the aspect of the Mochin that come out upon the Mazalot, which are male MAN, is called Benjamin included in Joseph, in the secret of the verse “and his father called him Benjamin”, meaning from the aspect that he is included in his father, who is male. He is called “Ben Yamin (son of the right hand), a male power”, for the right hand is always male, and therefore this name alludes to the male power within it, namely Benjamin included in Joseph. For this is because the MAN of the Mochin is the aspect of the Yesod of Malchut, and not actual Malchut. As above, in Answers 6 and 7. And the vessel of the Yesod of the Nukva, corrected by this spirit called Benjamin, is called Ben Oni. As above in Answer 13. (Item 105).

(To the question) What is the building of Malchut? At the time that the Nukva has only the aspect of VAK without a head, namely that she lacks the aspect of the NHY of the vessels and the GAR of the lights, then she has no building of her own at all, and she is discerned as clinging entirely to ZA, in the secret of “and her back is within”. For the principal discernment of the Nukva is in her NHY, which are the aspect of the vessels of reception for revealed Hassadim with the illumination of Hochma. And as long as she has no NHY of vessels at all, she is entirely attached to ZA and does not rise at all in name. But only at the time that she attains the Mochin of the GAR of Ima, from the stature of AB of the Mazal, which raises her fallen AHP and completes her NHY of vessels — then a building of a Partzuf of her own is made for her, called “the building of Malchut”, for after she has the NHY of vessels, she is discerned by a name of her own, and by this she is sawn off from ZA, her husband. As is known. (Item 99).

(To the question) What is the building of the Nukva in the palace of Aba and Ima? The matter of the building of the Nukva was explained above in Answer 18, that it is the completion of her NHY of vessels, where is the principal discernment of her femininity. See there. And this is done by the Mochin of the GAR of Ima of the AB of the Mazal, when ZON both ascend together to Aba and Ima, by the inclusion of the Hod of AA in its Netzach, as above in Answer 6. And then she can receive directly from Aba and Ima, like ZA, and is found to be built in the palace of Aba and Ima, meaning above her degree, for Aba and Ima are the aspect of the upper of the upper of her, since her upper is ZA, her husband; and the aspect of Aba and Ima is called, for this reason, the authority of the groom, as above in Answer 12. See there. However, were it not for this, she would not be able to raise her AHP and be built with NHY of vessels, for there is no raising of the AHP except by the AB of the Mazalot, which lowers the lower Hey from the eyes to the mouth. As is known. And therefore the Nukva is compelled to be built only in the palace of Aba and Ima. (Item 136).

(To the question) What are the three aspects of the MNTZPCH (final letters Mem, Nun, Tzadi, Peh, Chaf)? The five Gevurot are called MNTZPCH, because the five Gevurot are from the aspect of Malchut, which concludes the lights and vessels of every aspect. For so the final letters come at the end of the word, and they are the aspect of the endings of the words. And there are three aspects of the five Gevurot, called MNTZPCH: the first are the five Gevurot of the smallness, called the MNTZPCH of the smallness, which are harsh Gevurot, because they lack GAR, and the Dinim have a hold in them, and then her back is within. The second are the MNTZPCH of the greatness, which she receives while she is in the palace of Aba and Ima, namely at the time of the ascent of ZON as MAN to Aba and Ima, when ZA is included in Aba and the Nukva in Ima. And they are already sweetened, because they have GAR, namely the Binot of Ima. But not yet completely, because she is found there above her degree, for Aba and Ima are the upper of the upper of her. The third is after the coming of ZON to their place, by the blowing of the Shofar, when the Nukva receives the MNTZPCH of the greatness a second time, by means of ZA himself, in the way of the degree. And in this a second sweetening is made by ZA, and they are considered more sweetened than before, for now she receives them in the way of the degree. (Item 151. There, in the entry “MNTZPCH”).

(To the question) What are the three vessels of the externality? In every degree there is Aba and Ima of the back and Aba and Ima of the face. For the aspect of VAK is called the back: the aspect of Nefesh is called pregnancy, the aspect of VAK of Ruach is called suckling, and the GAR of Ruach is called Mochin of VAK. And these three are called Aba and Ima of the back, or Aba and Ima of the externality. And the aspect of the NRNHY of the GAR is called Aba and Ima of the face: for pregnancy and suckling are the Nefesh and Ruach of the GAR, which are also called VAK of the greatness, and the Mochin are the GAR of the GAR. And these three Partzufim, both of the Aba and Ima of the back and of the Aba and Ima of the face, are included one in the other, for the Partzuf of pregnancy is also included of suckling and Mochin, and likewise the Partzuf of suckling is also included of pregnancy and Mochin, and likewise the Partzuf of the Mochin is also included of pregnancy and suckling. And therefore it is found that in every Partzuf there are three vessels: external, middle, and inner. The external is the vessel drawn from pregnancy, the middle is the inclusion from suckling, and the inner is the inclusion from the Mochin. And the three vessels that are in each of the three Partzufim of the externality are called the three vessels of the externality. And the three vessels that are in each of the three inner Partzufim are called the three vessels of the internality. (Item 182).

(To the question) What are the three vessels of the internality? See above, Answer 21. (Item 182).

(To the question) What are the three general pregnancies? See above, Answer 10.

(To the question) What are the Gevurot of AB? The aspect of GAR that the Nukva receives from the Ima of the AB of the Mazal, for the building of her Partzuf, is discerned only as the Gevurot of this AB, because these Mochin come only for the completion of the vessels of the Nukva, and nothing remains for the Nukva from it except the NRN within it, namely three ABs of SAG, MAH, and BAN, which are discerned as the aspect of the Gevurot of AB. (Item 104).

(To the question) What are the Gevurot of the crown of Gevura? There are two aspects of Gevurot: male Gevurot and female Gevurot. For those drawn from the Mazal, where the Gevura of the Yesod of Malchut serves, namely Benjamin included in Joseph, are called male Gevurot. And it is the aspect of the Gevurot of the crown of Gevura within the Mochin of ZA. However, those drawn from the Malchut of Ima, which is not included in the Mochin of the Mazal, are called female Gevurot. And it is the aspect of the Gevura within the Mochin of the Nukva of ZA. And see above, in Answers 7 and 8. (Item 118).

(To the question) What are the GAR of the externality? The Mochin of VAK are called the GAR of the externality, for VAK is called the externality. And GAR is called the internality. See above, Answer 21. (Item 184).

(To the question) What is speech? The inner Partzuf of the Nukva is called speech. And when the inner Partzuf departs from her and she remains only in the external, which is VAK, then she is called mute, without speech. (Item 183).

(To the question) What are the Dinim of the male? The Dinim of the male are drawn from the first restriction (Tzimtzum Alef), namely from the MAN of the beard, where is the aspect of the Yesod of the Malchut of the first restriction. But the Dinim of the Nukva are drawn from the Malchut of Ima, which is the aspect of the second restriction, and not from the Malchut of the first restriction, for the aspect of the Malchut of the first restriction is hidden in the unknown head (Reisha de-Lo Ityada), and does not serve even in the MAN of the beard, for it is revealed only at the end of correction. (Item 30).

(To the question) What are the Dinim of the Nukva? See above, Answer 28.

(To the question) What is the Daat of ZA? The Daat of ZA has in it MAH and BAN, for its right side is drawn from the right shoulder of AA, which is from the general MAH, and its left side, which is the crown of Gevura, is drawn from the left shoulder of AA, which is from the general BAN. And although after the Nesira ZA remains entirely Hesed, and the Nukva is entirely Gevura, nevertheless the root of the Gevurot remains in ZA, namely his crown of Gevura, which is the aspect of the Binot and Gevurot of Aba and Ima, which are BAN. And the entire aspect of the GAR of the Nukva is from the force of the illumination of the root of the Gevurot that remained in ZA, namely the crown of Gevura. (Item 158).

(To the question) What is the illumination of the Reshimo from above downward? The Mochin of YESHSUT, which prevail on weekdays, are discerned as the illumination of the Reshimo from above downward, because the Nukva does not receive them from the head of ZA in its place, but by the bowing of the head of ZA to the aspect of his HGT, where Jacob and Rachel stand, at the time of the ascent of the NHY of ZA to his HGT, and the Nukva receives the Mochin from Jacob alone. And since the Mochin come in the bowing of the head to the place of the NHY, which became HGT, therefore they are discerned as the illumination of the Reshimo drawn to the place of the Nukva, for the Nukva does not receive from their place in the GAR of ZA. (Item 11).

(To the question) What are the five Gevurot of the internality? The GAR of the five Gevurot are called the five Gevurot of the internality, and the VAK of the five Gevurot are called the five Gevurot of the externality. For the aspect of GAR is always called by the name internality, and the aspect of VAK is called by the name externality. (Item 76).

(To the question) What is the last Hod? It is known that the essence of ZA is only six vessels, which are KHB HGT, and at the time that he attains Mochin, new NHY come out for him. And these vessels of KHB HGT are discerned only as HGT NHY in relation to the lights, as is known. And therefore, at the time that the new NHY come to him, it is discerned that the HGT became KHB, and the old NHY became HGT, and the new NHY serve him now as NHY, as is known. And there is a discernment here between the Mochin of the Neshama of ZA and the Mochin of his Chaya. For the Mochin of the Neshama are discerned for ZA only as the aspect of his VAK of the greatness, because he needs to reach the GAR of Aba and Ima of Shabbat Musaf. And therefore the Mochin of the Neshama are like VAK to him, which are the HGT NHY of the greatness. And therefore it is discerned that the HGT of the greatness clothe in the vessels of KHB, and the NHY of the greatness clothe in the vessels of HGT, and the new NHY remain still without light. And it is found that the lights did not spread in him except only up to “the first Hod”, namely the Hod that has now become Gevura, but “the last Hod” remains still empty of light, for the lights did not reach the new NHY of ZA, as above. And know that the Hod of the old NHY, which became HGT, is called the first Hod, and the Hod of the new NHY is called the last Hod. (Item 40).

(To the question) What is the first Hod? See above, Answer 33.

(To the question) What is the going out of the sun from its sheath? The NHY of ZA, when they clothe in the Mochin of the Nukva, are the aspect of the sun in its sheath. For ZA is called the sun, and the Nukva is its sheath. And then the Dinim of ZA, which are the male Dinim drawn from the first restriction, which are the aspect of actual judgment, are sweetened in the Mochin of the Nukva, which is drawn from the Malchut of Ima and the second restriction, as above in Answer 7. And it is found in this that also the Dinim of ZA are sweetened in the Malchut of Ima, which is the quality of mercy. And then ZA is discerned as the aspect of mercy. And therefore, at the time that the NHY of ZA are not made into Mochin in the Nukva, harsh Dinim are drawn from them, for it is discerned by the name of the going out of the sun from its sheath, for he has not the sweetening in the Malchut of Ima, which is the quality of mercy. And from this aspect the overturning of Sodom and Gomorrah was drawn. And this is the secret of what our sages said: “In the beginning the world was created with the quality of judgment”, namely the male Dinim of the first restriction; “He saw that the world does not endure, He arose and combined it with the quality of mercy”, namely with the Malchut of Ima, which is mercy. (Item 31).

(To the question) What is the palace of the Nukva? When the Nukva receives the Mochin from the head of ZA, and is found with him face to face, it is discerned that the Nukva is found in her own palace, in the palace of the Nukva, for there is her home. But with the Mochin of the back, which she receives from the Ima of the AB of the Mazal, by her ascent to Aba and Ima, then she is discerned as being in the authority of the groom, for the upper Aba and Ima are the aspect of the upper to ZA, and they are the authority of ZA and not of the Nukva, for the upper of the Nukva is ZA. See above, Answer 12. (Item 138).

(To the question) What is the drawing in the secret of coupling? The drawing of the Mochin, that they should be the aspect of GAR in the head of the Nukva, is called the drawing of the Mochin in the secret of a Partzuf, meaning to be the aspect of GAR to the Partzuf itself. And these Mochin that are drawn to the Yesod of the Nukva at the time of the face-to-face coupling are not for the building of the Partzuf of the Nukva herself, but only for Mochin for the sake of the souls, and they are called the drawing in the secret of coupling. (Item 109).

(To the question) What is the drawing in the secret of a Partzuf? See above, Answer 37.

(To the question) What is the looking of the upper? The bestowal of the Mochin from the upper to the lower is called by the name the looking of the upper. For the looking is drawn from the eyes, namely from the Hochma of the head, which is called by the name eyes. As is known. (Item 93).

(To the question) What is the departure of the Shechina from above the seven firmaments? After the sin of Adam ha-Rishon, the Shechina remained in the state of back to back from the chest and below, which are the ten Sefirot of VAK without a head, which are the aspect of Ruach and Nefesh alone. And by the sin of the seven generations from Adam to Abraham, the Shechina departed to above the seven firmaments, meaning that the seven lower Sefirot within her were elevated to the three upper ones within her. Then she remained in the aspect of Nefesh alone, which is the aspect of three within three. (Page 703, item 28).

(To the question) What is the Reshimo of the expansion of Bina in ZA? When ZA receives only VAK of the greatness, they spread in him only in the HGT NHY, which became KHB HGT at the time of the greatness. However, the new NHY remained empty without light. And it is discerned that there is no expansion of the Mochin from Ima there, but only in its Reshimo, up to the first Hod, which is the old Hod that became Gevura, and it does not reach the new NHY. See above, Answer 33. Also, into the Tifferet of ZA, Ima does not spread, because the Yesod of Ima ends then in the Daat of ZA, and there is nothing there but KHB and Hesed and Gevura alone. (Item 40 and Item 41).

(To the question) What are the Reshimot that illuminate from afar? The Mochin of YESHSUT, which the Nukva does not receive from ZA except by the bowing of the head of ZA to his NHY, which became HGT, where Jacob and Rachel stand and receive from him, are discerned as the illumination of the Reshimo from above downward, as above in Answer 31. They are also called the illumination of the Reshimo, from afar. (Item 47).

(To the question) What is the inclusion of the Hod in the Netzach? See above, Answer 6. (Item 57 and 58).

(To the question) What is the inclusion of the Netzach in the Hod? The two Nukvin of ZA are not made into one except by the force of the inclusion of the Netzach and Hod one in the other, for then the small Nukva, which is the aspect of Hod, receives the aspect of the great Nukva, which is the Malchut of Netzach. See above, Answers 6 and 7. And there is a difference between the Mochin of the back and the Mochin of the face. For in the Mochin of the back, the inclusion of the Hod of AA in its Netzach is made, and the two Nukvin are made into one. As above. But in the Mochin of the face, it is discerned as the aspect of the inclusion of the Netzach in the Hod, for the small Nukva is not included then in the Netzach of AA, and it is found that the great Nukva, which is the Malchut of Netzach, receives the aspect of the small Nukva, which is Hod. (Page 792, in the entry “and the difference”).

(To the question) What is the clothing of the NHY of Ima in the Nukva? The Mochin of the Nukva, at the time that she is face to face with ZA, come by the clothing of the NHY of ZA in the Mochin of the Nukva. For she receives the Mochin from the coupling made in the head of ZA upon the Malchut of Ima, which is not included in the Mochin of ZA, as is known. But the Mochin of the back of the Nukva, she receives from the coupling of Aba and Ima upon the MAN of the Mazalot. And it is found that the NHY of Ima become Mochin for the Nukva, and not the NHY of ZA. See above, Answer 6. (Item 118).

(To the question) What is the expansion of Ima in the Reshimo of ZA? See above, Answer 41.

(To the question) What are the seven lights of the expansion of Bina in ZA? When ZA attains the Mochin of Chaya, which come from the upper Aba and Ima, then he has complete Mochin, which spread in all his ten Sefirot, namely also to the new NHY. And then it is discerned that the Mochin spread in him up to the last Hod, which are seven Sefirot: KHB HGT NHY. And not like the Mochin of the Neshama, which did not spread in him except only up to the first Hod. See above, Answer 33. And the aspect of Tifferet and Yesod, which are the middle line, are not in the count, for then the Yesod of Ima ends in the Daat within him. (Item 45).

(To the question) What are the seven Reshimot of the expansion of Bina in ZA? See above, Answer 47.

(To the question) What is the coupling of back to back? The coupling at the time of the slumber and the Nesira, when ZON ascend to Aba and Ima, and ZA is included in Aba, and the Nukva is included in Ima, and they couple with one another, is discerned as the coupling of back to back. And although while they are in the palace of Aba and Ima, they are face to face, like Aba and Ima while they are included in them, nevertheless the Nukva needs to receive those Mochin a second time, by means of ZA himself, after his coming to his place. And when they come to their place they are back to back, for those Mochin are the Mochin of the back, as is known. (Item 103).

(To the question) What is the complete coupling? The aspect of the 216, which are the Mochin of the completion of the NHY of the Nukva, which ZA gives her in the coupling of back to back, namely at the time that she is still in his back — this coupling is discerned as the incomplete coupling, because then she is equal to the aspect of the Malchut within the body of ZA, and they are not in the aspect of male and female. As above in Answer 7 at its end, and Answer 8. Only after she returns to the point and comes in the pregnancy and suckling of the face-to-face Mochin, when she then receives Mochin of the Nukva from the Malchut of Ima, is the coupling of ZON found in the aspect of a complete coupling. (Item 105. And in the Ohr Pnimi, in the entry “the 216”).

(To the question) What is the incomplete coupling? See above, Answer 50.

(To the question) What is the coupling of voice and speech? The coupling of the KHB of ZON, called the coupling of kisses, namely the coupling of the inner Partzuf of ZA, called voice, with the inner Partzuf of the Nukva, called speech, is called by the name the coupling of voice and speech. (Item 182).

(To the question) What is the embrace of the left? The aspect of the left of ZA is the aspect of the male Gevurot, drawn from the AB of the Mazalot. And at the time that he gives her the Mochin of the Nesira, he is compelled to give her those Mochin of the Mazalot, so that she can lower the lower Hey from her eyes and raise the AHP, for then she is completed with her NHY of vessels. And therefore this is discerned as the embrace of the left of ZA, meaning that he bestows to the Nukva the aspect of his left, which are the male Gevurot. (Item 132).

(To the question) What is externality? The three Partzufim of the Aba and Ima of the back are called by the name externality, because they are the aspect of VAK and the Mochin of VAK, and every VAK is called by the name externality. And sometimes only the body of the VAK is called by the name externality, and the Mochin of VAK are called by the name the internality of the externality. (Item 60).

(To the question) What is the external Partzuf of Aba and Ima? The aspect of Aba and Ima that is in permanence, which are only in the stature of SAG, and clothe from the throat and below of AA, and have no hold in the head of AA — their stature is then discerned by the name the external Partzuf of Aba and Ima. For they are from their root in Nekudim, the aspect of Hochma and Bina, and they need the GAR of AB, which is the stature of the GAR of AA, of which they now have only the aspect of VAK alone, and every VAK is called externality, as above in Answer 54. And therefore they are called the external Partzuf of Aba and Ima. (Item 178).

(To the question) What is the externality of ZA? The three Partzufim of the Aba and Ima of the back of ZA are discerned as the externality of ZA. As above in Answer 54. (Item 184, and 185 and 188).

(To the question) What is the externality of the NHY of Ima? It was explained above in Answer 9 that there is no difference whatsoever in the exit of the Mochin from their source in Aba and Ima, for they are always in the stature of the revealed AB, which comes out upon the MAN of the Mazalot, and even the Mochin of the first pregnancy of ZA is equal in this to the Mochin of the Yechida of ZA. And all the difference is only in the states of the pregnancy, and likewise in the measure of the coupling of Aba and Ima, from whichever Partzuf they bestow to him. See there. And it is found that the aspect of the pregnancy of the externality, he receives from the aspect of the NHY of the externality of Ima, from the aspect of her Partzuf of pregnancy; and likewise the aspect of the suckling of the externality of ZA, he receives from the NHY of the suckling of the externality of Ima; and the aspect of the Mochin of the externality, which are the Mochin of VAK, he receives from the NHY of the internality of the externality of Ima, namely from the aspect of her Mochin of VAK. And in this she completes for him the Aba and Ima of the externality. And in the same way she bestows to him the Aba and Ima of the internality of ZA, from the three aspects of the NHY of the Aba and Ima of her three inner Partzufim. (Item 185, and 186 and 187).

(To the question) What is the bosom of Aba and Ima? When ZON ascend to the aspect of MAN to the palace of Aba and Ima, and are included in the screen of the NHY of Aba and Ima, they are discerned as having ascended to the bosom of Aba and Ima, for the NHY are called the bosom. (Item 137).

(To the question) What are the Hassadim of the NRN? See below, Answer 60.

(To the question) What are the male Hassadim? The aspect of the spirit that her husband casts into her in the first union, at the time of their ascent as MAN to the upper Aba and Ima, when ZA is included in Aba and the Nukva is included in Ima, and then they couple with one another, and she receives from ZA then the spirit of the first union — meaning the aspect of the Mochin of AB of the Mazalot, which complete the lower thirds of every Sefira of her nine Sefirot, the inclusion of which is the aspect of this spirit, called Benjamin included in Joseph, son of the right hand, as above in Answers 13 and 17 — is discerned as the aspect of the male Hassadim, because they come from the Mazalot, which are the aspect of the male MAN. And these Mochin come from AB, as above, but they are not considered the aspect of Chaya, like AB, for they are only the aspect of the Mochin of VAK, namely for the completion of the vessels. But the vessels are not completed except by the AB of the Mazalot, which lowers the lower Hey from the eyes and raises the fallen AHP, as above. However, they are only the aspect of BAN, and are considered only as the NRN of the male Hassadim, which is 216, namely the aspect of AB that shines in the AHP, which are SAG, MAH, and BAN. By this he raises the AHP and returns them to the Partzuf. As is known. (Item 105).

(To the question) What are the Hassadim of AB of Yodin (Yuds)? The Mochin of Chaya that the Nukva receives from the NHY of ZA, by which she returns with him face to face in an equal stature, are called by the name the Hassadim of AB of Yodin. But the Mochin of the AB of the Mazalot that she receives while she is with ZA in his back, although they too are from the aspect of AB, nevertheless they are not discerned as the AB of Yodin, which means Mochin of Chaya, but are discerned as the AB of SAG, MAH, and BAN, which is in Gematria 216. As above in Answer 60. (Item 104).

(To the question) What are the nine backs? See above, Answer 2. (Item 144).

(To the question) What is the Yesod of Aba that is outside the Yesod of the Nukva? The Mochin of the Nesira that the Nukva receives in the NHY of Ima, which are the Binot and Gevurot of Aba and Ima — here also the NHY of Aba are included in these NHY of Ima. And it is found that at the time that the NHY of Aba clothe in the Yesod of the Nukva, the Yesod of the Nukva is overturned and becomes a male Yesod, like the aspect of Aba. That is, the Yesod of the Nukva is the aspect of short, meaning that there is the aspect of the screen that does not receive the illumination of Hochma but rejects it in the secret of the coupling of striking, and therefore it is called short, which is the opposite of the aspect of long, namely of Hochma, which is called long. As is known. But now, at the time that she receives the Mochin of the Ima of the AB of the Mazalot, it is found that the Yesod of Aba clothes within her short Yesod, and it becomes the aspect of long, like the Yesod of Aba, meaning that she receives there the illumination of Hochma, which is the aspect of Aba. And this illumination of the aspect of long, which she attained in her Yesod at the time that she was in the back of ZA, is called by the name the Yesod of Aba that goes out from outside the Yesod of the Nukva. And this illumination prevails only in the Mochin of the back of the Nukva, when she receives the Mochin from the Mazal, which are the male Gevurot, and she has the Yesod of Aba. However, at the time of her return face to face with ZA, then she no longer receives the Mochin from the NHY of Ima of the AB of the Mazal, but receives the Mochin from the NHY of ZA, which come from the Malchut of Ima that is not included in the Mochin of the Mazal. By her inclusion in the crown of Gevura in the head of ZA, she brings out there the Mochin of Chaya. And then there is in her nothing but female Gevurot, and her Yesod remains short, and the aspect of the Yesod of Aba no longer shines in her Yesod, for now there clothe in her not the NHY of Ima but the NHY of ZA. (Item 210. And in the Ohr Pnimi, in the entry “and this is what the Rav said”).

(To the question) What is Jacob? The Partzuf of the VAK of ZA, called the external Partzuf, is called by the name Jacob. And the Partzuf of the Mochin of ZA, which is the inner Partzuf that clothes within the Partzuf of the VAK, is called by the name Moses and Israel. (Item 177).

(To the question) What is the descent to the Klipot? It is known that ZA has no Mochin except by the souls that ascend to ZON as the aspect of MAN. As above, page 500, items 11 and 13. See there. It is also known that these MAN, for whose sake ZON ascended to Aba and Ima to receive new Mochin, must leave their root in ZON as an aspect of existence and standing, as above, page 513, item 39. For the Rav says there that because of the breaking of the vessels of ZON, their MAN, which they had left in Aba and Ima as an aspect of existence and standing, was nullified, and then the Mochin of Aba and Ima were also nullified and fell. See there. And therefore, also with the souls that raise MAN to ZON: if they spoil their actions, and their Mochin are blemished, they also cause the nullification of their MAN, which they had left in ZON as an aspect of existence and standing for their Mochin, and the Mochin of ZON that came out by the force of their raising of MAN are also nullified.

(To the question) What is Israel? See above, Answer 64. (Item 177).

(To the question) What is one wall of Gevurot? There is the aspect of the wall of HGT, drawn from the backs of the GAR of Bina, and it is discerned as the wall of Hassadim, for it draws Hassadim like the aspect of the GAR of Bina. And there is the wall of NHY, drawn from the backs of the seven lower ones of Bina, and it is called the wall of Gevurot, which in the smallness are harsh Gevurot, and in the greatness are the rejoicing Gevurot. And the first wall without the second wall is discerned like HGT lacking NHY, where there is only the VAK of Hassadim, and then there is from the aspect of the Gevurot only the smallness, which are harsh Dinim.

(To the question) What is one wall of Hassadim? See above, Answer 67. For previously, at the time that they were attached back to back, ZA had only half a wall of Hassadim, which are the VAK discerned as half a Partzuf. And now, when he attained the Mochin of AB, the wall of Hassadim was completed for him, meaning that he attained the GAR of the Hassadim, equally with the Aba and Ima of AB. As above in the adjacent answer. (Item 76).

(To the question) What is the power of growth? It is known that at the time that the upper attains his GAR of the greatness and raises his AHP, also his lower, whose GAR and eyes are attached to the AHP of the upper, also receives a share of that coupling that the upper receives in the upper of the upper. For example, at the time that ZA attains the GAR of the Neshama in his ascent as MAN to Aba and Ima, here also the GAR and eyes of the Nukva are attached to the AHP of ZA, and therefore the Nukva also attains her share with the stature of Neshama that ZA receives in his inclusion in Aba and Ima, which is discerned as the aspect of the first MAN of the Nukva, as above in Part 9. But the Nukva cannot receive her share in the stature there in Aba and Ima, for they are the aspect of the upper of the upper of her. Therefore ZA takes there, as a deposit, the share of the Nukva, in the secret of the firstborn who takes a double portion. And afterwards, when he descends from there and comes to his place, he returns to the Nukva the share of her stature that he received on her behalf. See there. And this is discerned in that at the time that Aba and Ima grew ZA, namely at the time that they bestowed to him his greatness, at that time they also gave in ZA the power of growth for the sake of Malchut. (Item 2).

(To the question) What is the complete male power? The Mochin of the Nesira that the Nukva receives for the completion of her Partzuf in a stature equal to ZA, from his back, come from the Aba and Ima of the AB of the Mazal. From these Mochin, he gives her this spirit of the first union, which corrects her Yesod so that it will be fit to raise MAN for the GAR of the souls, as is known. And these Mochin are the aspect of Chaya and the stature of AB of Yodin, so that accordingly the Nukva should have received from them the stature of Chaya at the time that she was in the back of ZA. However, it is not so, for the drop of Chaya does not remain in her, because this stature of Chaya is “a complete male power”, meaning that it is a stature of Chaya belonging to ZA and not to the Nukva, since it came out upon the Mazal. It is the aspect of the male Gevurot, in which the Nukva has no root, for she is the aspect of the female Gevurot, meaning that she is the aspect of actual Malchut, and not the Yesod of Malchut, which is the aspect of the Nukva included in the male. But only in order to complete the building of her Partzuf, namely the lowering of the lower Hey from the eyes and the raising of the vessels of the AHP, she had to be included in the aspect of the Nukva within the body of ZA, so that she could receive, for her time, these Mochin of AB. And then she receives only the aspect of the AB of SAG, MAH, and BAN, which are the aspect of the 216 of this stature of AB, called the male Hassadim of the NRN within it, sufficient to raise the vessels of the AHP. But the AB itself, which is the stature of Chaya, she cannot receive at this time, for she must first complete the vessels of her Partzuf. And after she completed her vessels, she returns to the Aba and Ima of the face-to-face, and receives the Mochin of AB from the head of ZA, clothed in the NHY of ZA, which are from the Malchut of Ima that is not included in the Mazal, which are Mochin of the Nukva. And the aspect of the AB of Yodin of the Mazal, the root of the complete male power, only ZA alone receives, who is male, and the Nukva has no share in them. (Item 105).

(To the question) What is the power of the Nukva? The Nukva, from her root, has no share at all in the Mochin of AB, for they come out only upon the MAN of the Mazal, which are the aspect of the first restriction, which lower the lower Hey from the eyes to the mouth, as in the first restriction, as is known. And they are not the aspect of the actual Malchut of the first restriction, for it is hidden in the unknown head (Reisha de-Lo Ityada), but they are the aspect of the Yesod of Malchut, which is the aspect of Benjamin included in Joseph, as is known. And thus the Nukva, who has a share only in the Malchut of Ima, which is the aspect of the second restriction, has no one from whom to receive the aspect of the mouth of the first restriction, so that the lower Hey would descend from her aspect of the eyes to the mouth. And therefore she has no power of GAR at all. However, by the Mochin of the Nesira, when she is included in the Malchut of ZA, by the inclusion of the Hod of AA in its Netzach, as above in Answer 6, then she receives into her Yesod this spirit of the first union, which is the aspect of Benjamin included in Joseph, which is the aspect of the male MAN. And then the Yesod of the Nukva acquires the power of GAR also in her Yesod, and she becomes a vessel for the drawing of the GAR of the souls. And this aspect of the vessel, which she attained by the illumination of this spirit called Benjamin, is called by her Ben Oni, for Oni is the aspect of the power of birth. For without this spirit, there would not be in her the power of birth for the GAR of the souls. And therefore this is discerned in her as the aspect of “the power of the Nukva”, meaning the power of the Nukva for the birth of souls. See above, in Answers 13 and 17. (Item 105).

(To the question) What is the bride in the authority of the groom? At the time of the ascent of ZON as MAN to the palace of Aba and Ima, in order to receive the Mochin of the Nesira for the sake of the Nukva, which are the Mochin of the AB of the Mazal, the Nukva is then discerned in the aspect of “the bride in the authority of the groom”, because these Mochin are the aspect of male Mochin, which do not belong to the Nukva at all, but only to ZA, as above in Answer 71. And likewise the place of the ascent of the Nukva is in the upper of the upper, which is a skipping of a degree, for the Nukva is a lower to ZA and must receive from ZA, who is her upper, and not from Aba and Ima, who are only the aspect of the upper to ZA. And it is the authority of the groom, which is ZA, and the bride, which is the Nukva, has no authority there. And therefore she is discerned as a bride in the authority of the groom. (Item 136).

(To the question) What are the vessels of the externality? See above, Answer 21. (Item 182).

(To the question) What are the vessels of the internality? See above, Answers 21 and 22. (Item 182).

(To the question) What is Knesset Israel and Malchut? The external body of the Nukva, namely the aspect of the VAK within her, is called the Partzuf of Malchut. And the Partzuf of the Mochin of the Nukva, namely her inner Partzuf, is called Knesset Israel, because she is attributed as the aspect of the Nukva to the Partzuf of the Mochin of ZA, called Israel. And therefore she is called Knesset Israel. (Item 178).

(To the question) What is the general MAH? See above, Answers 14 and 15. (Item 158).

(To the question) What is MAH of MAH? See above, Answers 14 and 16. (Item 152 and 153).

(To the question) What is MAH of BAN? See above, Answer 15. (Item 152 and 153).

(To the question) What are the Mochin of ZA? The Mochin drawn from the Aba and Ima of AB, who couple upon the MAN of the Mazalot, are discerned as the Mochin of the male, which is ZA, and the Nukva has no share in them, because those MAN are male MAN, from the aspect of the Yesod of Malchut, meaning the aspect of the Nukva in which the male is included. And therefore they belong only to ZA, who is male. But the Nukva receives the Mochin from ZA upon the Malchut of Ima in the head of ZA, which are Mochin of the female, meaning that they come out upon the aspect of the femininity of Malchut. As above in Answer 7, and Items 136 and 138.

(To the question) What are the Mochin of the Nukva? See above, Answer 79 (there).

(To the question) What is the Mazal of the name AB? The Mochin in the stature of AB that Aba and Ima receive do not come out except upon the MAN of the beard of AA, which are the aspect of the first restriction, as is known. And therefore the stature of AB of Aba and Ima is called by the name “the Mazal of the name AB”, meaning the stature of AB that comes out upon the MAN of the Mazal. (Item 178).

(To the question) What is the diminishing of the moon? Here, the first time that the Partzuf of the Nukva was corrected, which was on the fourth day of the days of Genesis, when they ascended as MAN to the palace of Aba and Ima and received there the Mochin of the AB of the Mazal — ZA was included in Aba and the Nukva was included in Ima — they were then, in the secret of the verse “the two great luminaries”, of completely equal stature one to the other, for the Nukva received the Mochin of Ima, like ZA received the Mochin of Aba, and they became equal to one another, like Aba and Ima themselves. However, after they descended from there and came to their place, the Nukva was unable to stand in these Mochin that she had received from the NHY of Ima above, because the Hochma and Hesed within them were taken by ZA, and the Nukva received from them only the aspect of the Binot and Gevurot of Aba and Ima, which are the aspect of Hochma without Hassadim, like Ima of the AB of the Mazal herself. And Ima herself can stand in those Mochin, for the light of Ein Sof clothes in Ima only in Hochma alone, and she does not need a garment of Hassadim upon the light of Hochma. Not so the Nukva: the light of Hochma cannot clothe in her without a garment of Hassadim, because ZON are in their essence only the aspect of Hassadim, and of Hochma there is nothing in them, from their root in the worlds, but the aspect of illumination within their Hassadim. And therefore, at the time that she lacks Hassadim, also the light of Hochma cannot clothe in her. And therefore the moon complained: “two kings cannot use one crown”, for she could not stand in these great Mochin, equal to the AB of ZA, because of the lack of Hassadim, as above. And then it was said to her: “go and diminish yourself”, namely that she should return to the aspect of the point under the Yesod of ZA, so that she would receive the Mochin from the coupling made in the head of ZA upon the Malchut of Ima, for from this coupling Hochma is received by its clothing within the Hassadim, and then she can stand in these Mochin. As above in Answer 7. See there. And this matter is called “the diminishing of the moon”, because after she grew to a stature equal to ZA from his back, she returned and diminished down to the point under the Yesod of ZA. And know that this is the root of all the diminishings made in the Nukva after the completion of the building of her Partzuf from the back of ZA. For so it is always: after her receiving of the Aba and Ima of the back, she returns to the point under the Yesod of ZA and receives the Aba and Ima of the face-to-face. (Item 17).

(To the question) What are the MAN of Bina in the Nukva? When the Nukva ascends as MAN with ZA to Aba and Ima to receive the Mochin of the Nesira, and receives there the Mochin of the AB of the Mazal, which are the aspect of the male MAN, it is discerned that the Nukva serves with the MAN of the NHY of Bina, by her inclusion in her NHY. But the Nukva herself has no aspect of MAN there, because those MAN are from the first restriction, and the aspect of the Malchut of the first restriction, which is the aspect of the MAN of the Nukva, is hidden in the unknown head (Reisha de-Lo Ityada), as above in Answer 7. But she serves there with a MAN that is not of her aspect, namely with the MAN of the Mazal, which is the MAN of the Ima of AB, as is known. (Item 138).

(To the question) What are the MAN of the Nukva face to face? The MAN of the Nukva at the time that she is face to face are from the aspect of the Malchut of Ima, which is not included in the Mochin of ZA, drawn from the Mazal. As above in Answer 7. (Item 138).

(To the question) What are Moses and Israel? See above, Item 64. (Item 177).

(To the question) What is Netzach and Hod being one in the back? The quality of Netzach is that it is the aspect of the carrier for the illumination of Hochma, and the quality of Hod is that it is the aspect of the carrier for the screen upon which the coupling of striking is made. For from the aspect of the building of the Partzuf, Netzach is discerned as the aspect of ZA, similar to the crown of Hesed in the Mochin, which is the aspect of ZA and the carrier for the illumination of Hochma. And Hod is similar to the crown of Gevura, which is in the Mochin the aspect of the carrier for the screens. As above in Answer 6, see there. And therefore “the Netzach and Hod are one in the aspect of the back”, for when ZON are back to back, they are VAK without a head, and there is no aspect of the illumination of Hochma there at all. Therefore the quality of Netzach is not revealed at all, and it is included in Hod. But with the coming of the Hassadim, which are the Mochin of the GAR of ZON, then the Netzach and Hod are separated, for Netzach becomes the carrier for the illumination of Hochma, and Hod for the aspect of the reflected light. (Item 75).

(To the question) What is Netzach and Hod being one in the head of the Nukva? At the time that the Nukva clothes the chest and below of ZA, back to back, the Netzach and Hod of ZA are found to be one, because there is no aspect of the illumination of Hochma revealed in Netzach, and Netzach is included in the quality of Hod, which is the aspect of the reflected light, as above in Answer 86, see there. And it is discerned that the Netzach and Hod of ZA are one in the head of the Nukva, who clothes the NHY of ZA from his back, meaning that there is no difference between them, and both are the aspect of the Nukva and the aspect of Hod. (Item 75).

(To the question) What is Netzach and Hod becoming one in the Nukva? Even at the time of the greatness, when the Netzach and Hod were already separated one from the other in ZA, as above in Answer 86, nevertheless it is discerned that in the head of the Nukva, where the NHY of ZA clothe, the Netzach and Hod become attached one to the other within her. And this is for another reason. For it was explained above that the two crowns (Atrin), which are Tifferet and Yesod, have an equal relation to the Netzach and Hod. As above in Answer 86, and in Answer 6, see there. And it was explained above in Part 13 that in the aspect of the surrounding lights they are four Mochin — Hochma, Bina, Hesed, and Gevura — but in the aspect of the inner ones, when they clothe in the head of ZA, the two crowns of Hesed and Gevura are joined into a single aspect, into the brain of Daat, in the secret of the Shin of the three heads.

(To the question) What is the Nukva, that she is always the back of ZA? Every lower one is discerned as the back of its upper, because it does not receive from the face of the upper but from its aspect of the back, as said in the previous parts. And therefore the Nukva, who is a lower to ZA, is always discerned as his back. (Item 76).

(To the question) What is the Nukva at the height of her growth? The height of the growth of the Nukva is the seventh discernment, that she serves with him face to face in one crown. And this will not be until the future. As said above in Answer 6, see there. (Item 5 and 6).

(To the question) What is the Nukva at the height of her diminishment? The height of the diminishment of the Nukva is the aspect of the point under the Yesod of ZA, from the aspect of the lights, and the point under the chest of ZA, from the aspect of the vessels. For this point is the Malchut of the vessels of the face of the Nekudim, and after they were corrected in Atzilut, no diminishment prevails in them any more. See above, Answer 11. (Item 5 and 6).

(To the question) What are the gentle in the head and the strong in the end? This discernment of the gentle in the head and the strong in the end exists both in ZA and in the Nukva, but from particular aspects. And they are also discerned in the opposite discernment — of the strong in the head and the gentle in the end — and this too is both in ZA and in the Nukva. And it is because there are in ZA two kinds of Mochin: one is his own Mochin, which are from the male Gevurot, drawn from the first restriction. And he also has the Mochin for the sake of the Nukva, which clothe in his NHY, which become Mochin for the Nukva. And in his own Mochin, it is found that the Dinim of ZA are gentle in the head, for there is there a coupling upon his crown of Gevura, and it is sweetened. But in the end, namely in his NHY, they are strong, for there is no coupling there, because all the NHY are the ten Sefirot of conclusion, where is the strength of the Dinim that conclude toward the Partzuf. And from the aspect of the Mochin of the Nukva that are in him, in order to bestow to his Nukva, there is the opposite discernment, for they are strong in the head, because in the place of the exit of the Mochin of the Nukva in the head of ZA, the Malchut of Ima is found joined with the crown of Gevura of ZA, in order to bring out the stature of the Mochin of the Nukva. And therefore the aspects of the Dinim of the first restriction in the crown of Gevura also rule there, in the Mochin of the Nukva, and they are strong, as is known that the Malchut of the first restriction is the quality of judgment, in which the world cannot endure without the association of the quality of mercy, which is the second restriction. But in the end, namely in the NHY of ZA, which come in clothing in the Mochin of the Nukva, there is found there only the aspect of the Malchut of Ima, which is from the second restriction, and the aspect of the root of the Dinim, which is the crown of Gevura of ZA, remains in ZA himself, as is known. Thus there they are gentle in the end, namely in the NHY that became Mochin for the Nukva, which is the clothing of the sun in its sheath, for there is already nothing there but the aspect of the weak judgment alone, which is the aspect of the Malchut of the second restriction, which is the quality of mercy, as is known. Thus, from the aspect of his own Mochin, it is discerned as the gentle in the head and the strong in the end; and from the aspect of the Mochin of the Nukva found in him, it is discerned as the strong in the head and the gentle in the end.

(To the question) What are the NRN of the male Hassadim? See above, Answer 60.

(To the question) What are the kisses? The coupling of the two inner Partzufim of ZA and his Nukva, called voice and speech, is discerned as the coupling of kisses within them. (Item 178).

(To the question) What is the closing of the eyes with the eyelids? At the time that ZA ascends to Aba and Ima in the secret of MAN, he remains then in his own place, in the aspect of VAK without a head, discerned as sleep, for he is like a sleeper, whose Mochin have departed from him. And with respect to the departure of his bestowal then from the Nukva, he is discerned as having closed his eyes with his eyelids, without looking at the Nukva, for every looking of the upper to the lower means the bestowal of the Mochin drawn from the eyes, which are the Hochma of the upper. And at the time of the departure of the Mochin of the upper, it is discerned that an aspect of a screen is made in the upper himself, discerned as the eyelids, for this screen prevents from him the bestowal to the lower. And because it is not an absolute screen, but only at the time of the raising of the MAN, therefore it is likened to the eyelids, namely in the aspect of closing and opening: at the time of his ascent as MAN he closes the illumination of the eyes, and at the time of his return below he opens them again. (Item 93).

(To the question) What is the true AB? The stature of AB bestowed to the Nukva at the time that she is in a face-to-face coupling with ZA is discerned as the true AB, namely as the aspect of the Mochin of Chaya, which are the Mochin of birth. But the aspect of the AB of SAG, MAH, and BAN, which she receives at the time that she is in the back of ZA, in order to complete her vessels, is discerned as an AB that is only the aspect of the NRN of AB, and not actual AB. For before her vessels are completed in a complete stature, she cannot receive the aspect of complete Mochin. (Item 104).

(To the question) What is AB in the incomplete coupling? See above, Answer 50. (Item 105, and in the Ohr Pnimi, in the entry “the 216”).

(To the question) What is AB in the complete coupling? See above, Answer 50.

(To the question) What is the AB of Yodin? The Mochin of Chaya, fit for birth, are called the AB of Yodin, namely Havayah in the filling of Yuds. (Item 104).

(To the question) What is the AB of SAG, MAH, and BAN? See above, Answer 60. (Item 103).

(To the question) What are the Aba and Ima of the externality of ZA? See above, Answer 21. (Item 187).

(To the question) What are the Aba and Ima of the internality of ZA? See above, Answer 21. (Item 187).

(To the question) What is the third pregnancy of the internality? See above, Answer 10. (Item 198).

(To the question) What are the backs of the letters? See above, Answer 2. (Item 147).

(To the question) What are the backs of the BAN of BAN? Here, after the Nesira, ZA is discerned as being entirely MAH, namely MAH of MAH and MAH of BAN, meaning the Hochma and Hesed of Aba and the Hochma of the Hesed of Ima. And from the aspect of the names, they are the four aspects in the letters of the Havayah of MAH, which are Keter, Hochma, Bina, and ZA, as above in Answer 2. And the Nukva is entirely BAN, namely the Bina and Gevura of Aba, and the Bina and Gevura of Ima, called the BAN of MAH and the BAN of BAN. And they are only the number and the Gematria of the four aspects in the Havayah of MAH, as above in Answer 2.

(To the question) What are the backs of the BAN of MAH? See above, Answer 105.

(To the question) What are the backs of the MAH of BAN? See above, Answer 105.

(To the question) What are the backs of the MAH of MAH? See above, Answer 105.

(To the question) What are the backs of the number? See above, Answer 105.

(To the question) What are the backs of the letters? See above, Answer 105.

(To the question) What are the backs of the point of Malchut? See above, Answer 11.

(To the question) What are the faces of the letters? See above, Answer 105.

(To the question) What are the faces of the number? See above, Answer 105.

(To the question) What is the internality of ZA? See above, Answer 21.

(To the question) What is the internality of the NHY of Ima? See above, Answer 57.

(To the question) What is the inner Partzuf of Aba and Ima? It is the AB of Aba and Ima. And see Answer 55.

(To the question) What is the lower Partzuf being half of the upper? The root of this matter is in the Nekudim: at the time that the lower Hey ascended to the eyes, every degree was therefore divided into two. For the lower Hey ascended to the eyes, which is Hochma, and the degree ended there because of it, and the AHP went out and became a lower degree, as the Rav said above, page 432, item 44: that in the eyes was made the aspect of the last Hey, and YHV in the AHP. See there. Meaning that the AHP received a lower degree in YHV. As said there. And it is known that also the five Partzufim of Atzilut were all corrected in the aspect of the Malchut of the second restriction, as above in Part 13. Therefore it is discerned that every lower one is half a Partzuf of the upper one, namely the aspect of its AHP, for the AHP of the upper are always found in the GAR and eyes of the lower. And were it not for this knowledge in its clarity, there is no understanding in the Rav's discourses on ABYA, not even in a single word. And therefore he warns about this and says: “and this is a great rule, with which you will understand everything”. (Item 61).

(To the question) What is voice? See above, Answer 94. (Item 182).

(To the question) What is smallness? The two Partzufim of the pregnancy and suckling of every Partzuf are called by the name smallness, because it lacks the Partzuf of the Mochin, which is the aspect of the head of every Partzuf. (Item 60).

(To the question) What is the complaint of the moon? See above, Answer 82. (Item 5).

(To the question) What is his awakening from his sleep? When ZA rises as MAN to Aba and Ima, then all the aspects of his Mochin ascend there, both the inner Partzuf and the Mochin of VAK, and nothing remains below but the aspect of VAK of Ruach alone. And because of this he is discerned in the secret of slumber and sleep, like a sleeping man whose brains have departed. And after he received the Mochin there in Aba and Ima, he descends to his place, and the Mochin clothe in him; and the clothing of the Mochin in him is called his awakening from his sleep. (Item 127).

(To the question) What is spirit within spirit? The coupling of the kisses is called a coupling of spirit within spirit, and this is in relation to the external Partzuf of the HGT. That is to say, they are discerned as spirit within spirit, even though they are truly GAR; but because the root of the GAR of ZA comes from the force of the HGT that became KHB, therefore the coupling of the GAR is discerned by the name Ruach, after its root. (Item 178).

(To the question) What is the spirit that her husband casts into her? See above in Answers 13, 17, and 90. (Item 103).

(To the question) What are the 216 of back to back? The aspect of the spirit that her husband casts into her in the first union is not an aspect of true AB, but of AB of SAG, MAH, and BAN, which are three ABs that in Gematria are 216. And since it comes from the Mochin of AB of the Mazal, which the Nukva receives when she is in the back of ZA, therefore it is called the 216 of back to back. See above in Answers 60 and 70. (Item 103).

(To the question) What is the permission of the groom? See above in Answer 72. (Item 136).

(To the question) What is the correction of Malchut not through ZA? The Mochin of the Nukva are the aspect of an offshoot of the Mochin of ZA, by a special coupling made in the head of ZA upon the Malchut of Ima, which is not included in the Mochin of the Mazal of ZA. And those Mochin clothe in the NHY of ZA, which became Mochin in the head of the Nukva. However, for the building of her Partzuf, she needs to receive from the Mochin of the Mazal, which are drawn from the upper Aba and Ima, and she receives them in the NHY of Ima themselves, and not in the NHY of ZA; and this is called the correction of Malchut not through ZA. See well above in Answers 6 and 7. (Item 174).

(To the question) What is the limit of the growth of the Nukva? See above in Answer 90. (Item 5).

(To the question) What is the limit of the diminishment of the Nukva? See above in Answer 91. (Item 5).

(To the question) What are the strong in the head and the restful at the end? See above in Answer 92. (Items 30, 113, and 114).

(To the question) What is slumber? The ascent of the MAN of ZA to Aba and Ima is discerned for ZA in his place as being in the secret of slumber, which means the departure of the Mochin, like a man in the time of sleep. See above in Answer 121. (Item 93).