Parte 7 · Respuestas sobre el significado de las palabras

Back to back
The correction of back to back is drawn from the illumination of the light of the Ozen, which is the light of the Bina of the Rosh, whose posterior is toward Hochma, in the secret of "for He desires mercy." And when the Partzufim are lacking GAR of Hochma, they are corrected by this light of the posterior of Bina, which suffices for them in place of GAR. And this is the secret of "and their backs were toward the house." (p. 498, Item 23, and in Inner Light, Sub Header, “Four phases”)

The correction of back within front, practiced in ZON, is what prepares the vessels of the front of the Nukva to receive the light of the front. For the vessels of the front of the Nukva are in the illumination of Hochma without Hassadim, since the Nukva is entirely the aspect of Gevurot. Being so, she cannot bear even the illumination of Hochma, since Hochma is not received without Hassadim; therefore the vessels of the front have no correction, except by the precedence of the coupling of back within front, whereby the male bestows the illumination of Hassadim into those vessels of the front, making them fit to receive their illumination of Hochma. And you see that although the posterior of the male is an illumination that is entirely Hassadim, it is nonetheless what prepares the vessels of the front of the Nukva to receive the illumination of Hochma. (Inner Light, Sub Header, “And With This You Will Understand”)

As long as the Mochin of ZA are clothed in the vessels of Ima, the posterior of Ima in her vessels cover and conceal the lights of Hochma, and they are not revealed from within them, outward, into ZA. However, in the middle line of ZA, from the Chazeh downward, the Yesod of Ima ends there, and the power of her posterior to conceal Hochma ends as well. Then the lights that carry the illumination of Hochma are revealed outward from the Yesod of Ima, into ZA. (p. 531, in Inner Light, Sub Header, “Hassadim”)

Even at a time when Aba and Ima are both fit for the illumination of the three first Sefirot and the light of the face, only the male is completed to the aspect of face, while the female, who from her root desires Hassadim, in the secret of “for He desires mercy,” is not yet aroused to turn her face back to the male and receive Hochma, except by something that obligates her, which is by Mayin Nukvin [female waters]. Therefore, as long as she has no Mayin Nukvin, they are found in the aspect of face-to-back, meaning the face of the male is against the back of the female. Then the lights of the face of the male pass to her through her posterior, and they thicken there, being clothed in the covering of the light of her posterior, and in this way they reach her vessels of face. Therefore these lights of face are called “thickened light,” because the covering of the posterior of the female diminishes the light and reduces it considerably from its true measure. (Item 23, and Inner Light, Sub Header, “Above”)

(To the question) Letters
Letters are always the aspect of the vessels. Both the letters of the alphabet, and the letters of the holy names. And one must always remember this. (p. 510, Item 32)

The NHY of ZA are completed only through the illumination of Hochma, and they are considered his backs, where the shells cling, so long as they contain no illumination of Hochma. (p. 503, Item 26)

Posteriors of the Nukva
The posteriors of the Nukva are NHY of the Nukva, in which the shells mainly grip as long as they lack the illumination of Hochma, because it is adjacent to the shells, being the one that ends the light of Atzilut, and from it downward the shells begin, in the secret of "and her feet go down to death." See under the word grip, for the shells. (p. 503, Item 26)

The records of the ten Sefirot of Gadlut from all four levels, which were in the phase of Rashim [heads] for the four kings of HGT, as well as the phase of the MAN they received from the Yesod of AK — namely, the point that Aba took, and the Vav that Ima took — all of these are considered the posterior of Aba and Ima that fell from the phase of the Rosh of Aba and Ima, and became the phase of Guf, each one falling to the place preceding its own Guf. The Rashim that came out from the phase of Aba, and the point that Aba took, are the posterior of Aba. And the Rashim that came out from the phase of Ima, and the Vav that Ima took from the Yesod of AK, are the posterior of Ima. (p. 521, Item 43)

(To the question) Achoraim of AVI
They are the totality of the seven kings, which are the MAN and the records of the heads of the kings, as above, Item 8; see there. (p. 502, Item 25)

(To the question) Achoraim of Ima that fell
See above, Item 8.

When ZA is in the aspect of Achor b'Achor [back to back], he has only the aspect of the backs of Ima that shine in his HGT, that is, down to the chest, for from there downward the Yesod of Ima is cut off, and therefore the NHY cannot be revealed in him, lest the externals take hold there, as above, item 6. But when he attains the new Hochma and Gevura through the light of Hochma, by the coupling face to face of Aba ve Ima, then the backs of the Yesod of Aba shine in him also from the chest downward, to the end of his NHY, and then he has complete backs: for in HGT he receives the backs of Ima, and in NHY he receives the backs of the Yesod of Aba. But before he attains the Hassadim through the coupling of Aba ve Ima face to face, the backs of Aba cannot be revealed in him, since it is the aspect of the light of Hochma without Hassadim, and there is no sustaining of Hochma without Hassadim, for the Yesod of Aba is long and narrow, meaning that it extends in the light of Hochma below the Yesod of Ima, but it is narrow, for it has no Hassadim in it, as written in the Inner Light (page 522, Sub Header, "Tifferet"). Therefore the light of the backs of the Yesod of Aba does not shine in the NHY of ZA before he attains the Hassadim. And this is the secret of "he takes the Hassadim and completes his back," meaning the back of the NHY, by the power of the light of the backs of the Yesod of Aba, for when he has Hassadim, the Yesod of Aba can shine the light of Hochma in it. Understand this. (Tikkunei Zohar, item 29)

The entire structure of the Nukva is only from Gevurot [judgments], since she begins from the chest downward of ZA, where the Yesod of Ima already ceases. Therefore all of her aspect of posterior is built mainly from the aspect of the Yesod of Aba, which is entirely Gevurot, as above in item 11 (see there). And this is the secret of “Aba founded the daughter.” However, while she is in the aspect of back-to-back, she served together with the posterior of ZA, and one wall served them both, namely the posterior of HGT of ZA, as above in item 12. But after ZA attains the new Hassadim and Gevurot from Aba and Ima, which are the five Hassadim and the five Gevurot, the wall of ZA joins with the five Hassadim, as above, and the posterior of the Nukva joins with the five Gevurot. After they are sweetened with the Hassadim in the NHY of ZA, the Yesod of Aba is then revealed there, and the Gevurot are sweetened and given to the Nukva through coupling. (Item 29, and Inner Light, Sub Header, “The Hassadim”)

Grip
Grip means like a branch that grips onto a tree and draws its sustenance through the place of its grip. So too the shell grips onto the place of deficiency that it finds in holiness, and this place is its channel, through which it draws all its power and vitality, namely according to the measure of the deficiency that it finds there. See item 50. (p. 503, Item 26)

They are the discernment of the posteriors of AVI that fell into the place of ZON. And there is a hint in this combination, BaDaK Haya: that the entire discernment of the MAN of ZA, which he raises to AVI, which has the power to bring about a coupling face to face of AVI, so as to draw from there Mochin of Haya, which is the light of Hochma — these come from the sortings that ZA sorts from these posteriors of AVI. And BaDaK is a term of correction and sorting, and Haya is the light of Hochma. (p. 510, Item 33)

When the vessel is no longer fit to receive anything at all from the light of Atzilut, it is completely nullified from where it stands, and the vessel is considered broken. But when it is still fit to receive from the degree of Atzilut, though only from a place lower than itself, and it cannot receive from the upper light that belongs to its own degree, then the vessel is considered nullified. That is, it does not function in its proper place, and that vessel is nullified from within the degree, but the vessel is not completely broken, since it still receives light — and although it is below its own level, it is still a reception. (p. 487, Item 4)

Clarifications
As long as the parts of phase four are mixed within the vessel, the vessel is unfit to receive the upper light, and therefore it needs clarifications, meaning to clarify the parts of phase four that are within the vessel and to separate them from there, and then the vessel becomes fit to receive the upper light. (p. 487, Item 4)

You already know that every Sefira of the ten Sefirot has within it, in its own right, ten Sefirot as well. And when we discern in the vessel of Tifferet ten Sefirot in its own right, it then divides into Rosh, Toch, and Sof, which are KHB, HGT, NHYM, and they are called three thirds: the upper third being the place of GAR, and the two lower thirds being the place of ZAT. (p. 522, Item 45. And see there in the Inner Light, Sub Header, “Now you will understand”)

Gevurot mean a lack of Hassadim. And although it is fit to receive the light of Hochma, it is nevertheless called Gevurot, because the light of Hochma does not endure in the vessel so long as it does not have an abundance of Hassadim. (p. 508, Item 30)

(To the question) Great
The revelation of the light of Hochma in the Partzuf makes it great, whereas before this it is considered small, meaning it goes and is gradually completed until it attains its greatness, which is the illumination of Hochma. Therefore the illumination of Hochma is called by the name great light. (p. 528, Item 49)

(To the question) Gadlut (greatness)
Mochin of Aba, that is, illumination of Hochma, is called Gadlut. See Item 19.

The ten Sefirot of the Rosh that go out from the pupils of the eyes are always considered as three heads: Galgalta ve Einayim [skull and eyes] is the first head, Ozen [ear] is the second head, and Choter u'Peh [nose and mouth] is the third head. And with respect to the first head, the two lower heads, AHP, are considered as ZAT and Guf [body]: the second head is the aspect of its HGT, and the third head is the aspect of its NHYM. Therefore, this order also governs the ten Sefirot of Gadlut that came out in Aba ve Ima of Nekudim, since the beginning of their emanation is from the light of the eyes. First came the aspect of the first head, called the looking of the eyes of Aba ve Ima at one another. After that came the aspect of the second head, called the body of Aba and the body of Ima, for the reason that the second head is considered as a body with respect to the first head, as above. After that came the aspect of the third head, called the Yesodot of Aba ve Ima, which are likewise considered with respect to the first head, as above, that the third head is the aspect of the NHYM of the first head. And by these names you will also understand the measure of their level: for the first level, called the looking of the eyes of Aba ve Ima at one another, which has phase four of clothing and phase three of coarseness, being the inclusion of the two levels Keter and Hochma, is therefore called Galgalta ve Einayim, that is, named after the upper phases, which are Keter and Hochma. And the second level, called the body of Aba, which has phase three of clothing and phase two of coarseness, is called Ozen, named after the upper phase with respect to its coarseness; and likewise the body of Ima is called Ozen because it has the second phase of coarseness, which is Ozen. And the third head, which is Choter u'Peh, called the Yesodot of Aba ve Ima, its level is at phase one, which is ZON of the Rosh, called Choter u'Peh. Thus the names correspond exactly to the levels. However, this body of Aba and Ima is not truly the aspect of a body from above downward, but rather it is the aspect of the third head, as above, and the designation "body" is only relative to the first head alone. (page 521, item 43)

(To the question) Guf of Ima
See above, Answer 21.

The body of Yeshsut
Yeshsut too is divided into three heads, as was said above regarding AVI, in item 21; see there. And the second Rosh of Yeshsut is called a body relative to the first Rosh, although relative to itself it is a complete Rosh, as was said above. And the second Rosh from the phase of Yeshsut is its five Hassadim, and the second Rosh from the phase of Tevuna is its five Gevurot. See item 50. (p. 488, Item 6)

(To the question) Guf of Tevuna
Above, Answer 23.

(To the question) Completion of the building of the Achoraim
See Answer 11.

(To the question) Complete adhesion
Complete adhesion of AVI Panim be Panim is when the Hochma of Aba illuminates to the Hochma of Ima, for then Ima cleaves completely to Aba. (p. 520, Item 42)

Judgments
In the second restriction, where the bottom Hey was included in the first Hey, two phases of judgments were made: the first is the first Hey that was included from the judgments of the bottom Hey, which is the phase of soft judgment. The second is the bottom Hey that is included from the first Hey in place of the bottom Hey, which is hard judgment, meaning the strong judgments of phase four itself. (p. 490, Item 7)

(To the question) Harsh judgments
See Answer 27. (p. 490, Item 8)

(To the question) Looking of the Panim
Looking means bestowal, and Looking of the Panim means the bestowal of the illumination of Hochma. (p. 498, Item 23)

(To the question) Enlargement of half the posterior
Namely, the enlargement of the posterior of NHY that it lacks when it is Achor be Achor [back to back], in the secret of "and their posteriors are within." See Answer 11. (p. 508, Item 30)

The ten Sefirot are discerned in five phases, KHB ZON, that is, when the GAR are their own self. But when their entire self is nothing but light of Hassadim, the five phases are called HGT NH, that is, the five Hassadim. And if they are Gevurot, which means illumination of Hochma without Hassadim, the five phases HGT NH are called the five Gevurot. Thus there are three discernments in the five phases: if their self is Hochma, they are called KHB ZON; if their self is Hassadim and they also have illumination of Hochma, they are called the five Hassadim, HGT NH; and if they lack Hassadim, and only the illumination of Hochma remains in them, they are called the five Gevurot, HGT NH. (p. 520, Item 42)

(To the question) Diminution of light
If the vessel descends below its degree, this causes a diminution of the light to the vessel. For the upper one that descends to the place of the lower one becomes like it. (p. 487, Item 4)

Eyes [Einayim] is a name for the Sefira of Hochma of the Rosh. And when the Hochma of Aba bestows upon the Hochma of Ima, it is called the mutual looking of the eyes of AVI. And it is the level of Keter of AVI. And in Yeshsut: when the Hochma of Yisrael Saba bestows upon the Hochma of Tevuna, it is called the mutual looking of the eyes of Yeshsut. And it is the level of Keter of Yeshsut. (p. 520, Item 42)

(To the question) Looking of the eyes of Yashsut
See Answer 33.

MAN [female waters] means it causes a coupling. It is always the aspect of NHY or ZON. For the Nukva is corrected by the posterior light of Ima, which is attached only to the light of Hassadim and repels Hochma. Therefore she does not turn her face to the male to receive the illumination of Hochma, unless she has some cause that compels her to do so. This cause is the aspect of ZON, to whom Bina has a connection, to illuminate him with the illumination of Hochma, by virtue of the relation of Bina and ZON in direct light. Therefore, when ZON rises to her as MAN, she immediately stops her posterior and turns her face to Hochma, to receive from him the illumination of Hochma. Thus she couples with him face to face. (Item 39, and Inner Light, Sub Header, “The Fourth Degree”)

When Aba and Ima have the level of Keter, so that the Hochma of Aba imparts to the Hochma of Bina, Aba and Ima are found adhering face-to-face from their beginning to their end, since Ima is then considered to be at the level of the light of Hochma just like Aba, and Aba and Ima are found in an equivalence of form, called adherence, as is known. But when the level falls to the level of Guf, so that only the Bina of Aba imparts to the Bina of Ima, then Ima is not entirely at the level of Hochma like Aba, since she receives only from his Bina, and a difference and a change of form between Ima and Aba is discernible. Therefore the coupling of the Hochma of Aba and Ima is called complete adherence face-to-face. But the coupling of the Bina of Aba and Ima is called a partial adherence face-to-face, since she receives at least from the Bina of Aba, which contains some illumination of Hochma, though it is not complete adherence, as explained. (Item 42)

The shells cling to the posterior of the Nukva because the Nukva is the point that ends the upper light, below which is a place of darkness and not light. Therefore there is an equivalence of form at the ending point of the NHY of the Nukva with the shells. And for this reason it is considered that the shells cling there. See item 49. (p. 503, Item 26)

(To the question) Expansion of the five Gevurot
The root of the five Hassadim is in Yesod, below all the five Hassadim. However, when they come into a coupling, their level is equal, for there is in them an expansion of the five Gevurot from the aspect of below upward to the aspect of above downward, in all five aspects: HGT, NH. (p. 521, Item 44)

(To the question) Refined
Illumination of Hochma received in the vessels of Panim of the female, which was not coarsened beforehand by the light of Achoraim, is called refined light. See Answer 4. (p. 501, Item 24)

(To the question) Chad Samcha [one support]
Before the correction of the lines, when the ZAT were in one line, one below the other, they were then called Chad Samcha, meaning one line. (p. 533, Item 56)

(To the question) Vitality of the Klipot
See below, Item 49. (p. 497, Item 21)

Because from the diminution of the level of Malchut of Atzilut, all the Partzufim in BYA emerge, and all the existence that is there. Therefore they are considered the armies of Malchut and her hosts. (p. 493, Item 14)

Parts of the Nukva
All that was clarified from those seven kings that fell to BYA was not made from them except the phase of the females of the five Partzufim of Atzilut. But the males were made from the new MA, as will be clarified in its place, and therefore they are called parts of the Nukva. (p. 492, Item 11)

(To the question) Half of the Achoraim
See below, Item 45. (p. 508, Item 30)

There are two distances and coverings over the light of Hochma: one by force of the posterior of Ima, and this covering is called the wall of HGT, since it is found only in HGT, down to the Chazeh. And there is a discernment of covering by force of the posterior of the Yesod of Aba, which likewise covers the light of Hochma so long as there is no light of Hassadim in the Partzuf, and this covering is called the posterior of NHY, since it functions mainly in NHY, for that is its place.

(To the question) Lower half of Tifferet
The lower third of Tifferet is called the lower half of Tifferet, whose meaning was explained above, Item 17. (p. 538, Item 61)

(To the question) Upper half of Tifferet
That is, the upper third down to the chest, which is the phase of GAR of the Sefira of Tifferet. As above, Answer 16. (p. 538, Item 61)

The drop that raises the child
The phase of the Hassadim and Gevurot bestowed from the face-to-face coupling of AVI, which contain an illumination of Hochma, are the phase of the drop that raises the child, which are ZON, meaning that through it they attain an illumination of Hochma and become great, for there is no greatness except through an illumination of Hochma, as was said above, item 20. (p. 510, Item 32)

The very substance of the Klipot [shells] is complete evil, meaning that it is not fit to receive at all, since they are of the aspect of the vacant space, which is phase four in its restricted state, not receiving anything at all from the upper light. It is therefore found to be a substance devoid of any life whatsoever. But after the breaking of the vessels, due to the mixture of good and evil within them, these vessels fell into those Klipot and became for them a soul and a life-force. For although the lights departed from within the vessels, remnants of the lights nevertheless remained in them, and these remnants became a thin glimmer that illuminates and gives life to the Klipot, and through this a structure of Partzufim and worlds was made for them, resembling the BYA [Beria, Yetzira, Assiya] of holiness. Indeed, this sufficed for the essential structure of their being. But after the sin of the Tree of Knowledge, and likewise when people sin, they thereby cause an increase of life-force and abundance to the Sitra Achra [the other side], according to the measure of the blemish that they inflict upon holiness.

The discernment of ZAT of AVI, meaning their AHP, is called by the name Yeshsut. And at first, at the time of the coupling of the mutual looking of the eyes of AVI, it is considered that Yeshsut and AVI are united in one Partzuf. But afterward, when AVI returned to the discernment of the coupling of back to back, Yeshsut separates from them and emerges as a distinct Rosh, at the level of AHP, and they become a Partzuf distinct in itself. See above, item 21. (p. 514, Item 40)

The power of the shells
The garments of the lights of holiness that depart from the vessels because of the mixture of evil within them fall to the portion of the shells, and the remainders left over from the lights that had been in them add vitality and power to the shells. See above, item 49. (p. 503, Item 26)

Bina and Tevuna together
When the bottom Hey descends from the eyes of AVI to their general Malchut, Yeshsut, which is the AHP of AVI, are found returning and joining to the Rosh, which is AVI, and Bina and Tevuna are found joining into one Partzuf, and this is called Bina and Tevuna together in one Partzuf. (p. 527, Item 48)

The general Hassadim and the general Gevurot mean as they were rooted in the Yesod of AB, for there the root of the Gevurot was revealed in the light of Malchut that clothed in the vessel of Yesod, as written in Inner Light, page 336, Sub Header, “Returned”; see there. The same applies to Malchut. Likewise the general Hassadim were rooted there, in the phase of a truncated Vav, as written in the aforementioned Inner Light. But Hassadim and Gevurot without qualification mean when they come in a coupling, and then each of them has HGT NH, both in the Hassadim and in the Gevurot, which are actually five Sefirot. But the general Hassadim and general Gevurot are only a single Sefira, of the Yesod or of the Malchut. (p. 522, Item 45)

The lights of Hochma are ordinarily revealed while covered by the posterior of Ima, but only in a thin garment. When they lack even this thin garment, they are exposed too much. The first four kings of Nekudim received the illumination of Hochma with no garment at all from the posterior of Ima, and therefore their breaking was harsh. There are also exposed Hassadim and Gevurot, which is a different matter: as long as there is no illumination of Hochma in Hesed and Gevura, they are regarded as covered by the posterior of Ima, and by this covering they are corrected through the illumination of GAR. But when they have the illumination of Hochma, they are regarded as revealed, outside the covering of Ima, since they then have a standing of their own. (p. 528, Item 49)

(To the question) Mochin
GAR is called Mochin. This name mainly applies when the self is HG, when there is no illumination of GAR in them. (p. 512, Item 38)

The departure of the light of Atzilut from the vessel — which is the illumination of Hochma — is considered the vessel's death, since the vessel has no vitality except through the illumination of Hochma. For this reason the light of Hochma is called the living light [Ohr Haya]. And this is specifically when there is such a flaw in it that it is no longer fit to receive the light of Atzilut, meaning that there is an admixture of phase four in it. (p. 487, Item 4)

After they became disqualified from receiving any more light of Hochma, they are found cut off from the line of Ein Sof, and are considered to have fallen into BYA and died, since the line of Ein Sof ends in Atzilut. See answer 56. (p. 533, Item 55)

(To the question) Covered
See Answer 54. (p. 487, Item 3)

(To the question) MAN
See Answer 35. (p. 513, Item 39)

(To the question) Screen of Bina
The posterior of Bina, which cover and conceal the light of Hochma, are called Screen of Bina. (p. 530, Item 50)

The vessels of SAG that are mixed with phase four, that is, the vessels of the seven kings that fell to BYA, are called by the name dross. And the sparks that descended to enliven the vessels became mixed in this dross. (p. 487, Item 4)

The place of deficiency in the holiness is the place of the grip for the shell, since the vessels and the garments that belong to that place of deficiency are found in the portion of the shells; therefore they also nurse from the abundance that belongs to those vessels and garments that are in their possession. (p. 503, Item 26)

The place for BYA was prepared at the time of the second restriction. For there the bottom Hey rose to the Einayim, and the AHP went outside the degree in RTS [Rosh-Toch-Sof], and the point of Sium that was in the Malchut of NHY was raised to the Malchut of Hochma of NHY, and the Bina and ZON of NHY went out below the Sium of the line of Ein Sof. By this they were separated from Atzilut and became a place for BYA of separation, from whose force those three worlds were afterwards corrected. (p. 463, Item 57)

The place from the chest to the mouth of the Rosh [head] is always considered to be the place of the Rosh of the lower Partzuf. This is because every lower one emerges from the screen of the Tabur [navel] of the upper Partzuf, which is included from the ten Sefirot of the Guf [body] of the upper one that stand in this place, from its chest to its mouth. For after the screen is refined until it equals the screen of Malchut of the Rosh, it is found rising together with the records of the Sefirot of the Guf, and it is renewed through the inclusion of the upper coupling of the Rosh, and the level that emerges through the renewal of this coupling belongs to the lower one, as is known. Thus the roots of the ten Sefirot of the lower one, called the Rosh, are extended from the ten Sefirot of the Guf of the upper one that stand from the chest of the upper one to its mouth. And therefore the Rosh of the lower one is clothed over them, for that is its place and its root. (Item 45)

Neharu Dakik
The vessels of the kings that remained in BYA after the Partzufim of Atzilut were clarified from them are called dross, and they are in the portion of the shells, for whom they became a phase of soul and vitality, called the Neharu Dakik of holiness, meaning a thin, small illumination that gives life to the shells. See answer 49. (p. 495, Item 18)

Sparks [Nitzotzin] means parts of reflected light [Ohr Hozer]. For the lights that descended from AVI from above downward to clothe in the kings were each and every one clothed in reflected light, and when the vessels broke, these discernments of reflected light descended together with them as well. And since the coupling ceased from them, they are considered to have been extinguished, meaning that they went out and no longer have any of the illumination of the coupling within them. (p. 491, Item 9)

(To the question) Sparks that were not sorted
See above, Answer 66. (p. 497, Item 22)

(To the question) Mighty sparks
They are the sparks intermingled with the essence of Phase Four. See Answer 66. (p. 490, Item 8)

(To the question) Falling
When a degree descends to a degree lower than itself, this is called Falling. For the upper one that descends to the place of the lower one becomes like it. (p. 503, Item 26)

(To the question) Dross
See Answer 61. (p. 486, Item 2)

Thickening in the posteriors
When the light of the face is first received in the vessels of the posteriors before its coming to its vessels of the face, the light is found to receive a phase of covering from the posteriors on its way through them, whereby the light thickens and diminishes, and does not illuminate at its full measure even after it comes into the vessels of the face. (p. 501, Item 24)

The Tree of Knowledge had good and evil mixed within it, meaning that phase four was mixed in there, which is called evil. And after Adam HaRishon ate from the Tree of Knowledge, he lost his first body, which was entirely good, and received instead a body from the discernment of the skin of the serpent [Mashcha DeChivya], which is likewise mixed of good and evil, and is therefore unfit to clothe holiness, except through purification and the separation of the evil from the body. (p. 494, Item 16)

(To the question) PBP [face to face]
When the female receives the upper light from the Panim of the male into her vessels of Panim, this is called a coupling of Panim be Panim. (p. 501, Item 24)

(To the question) Halves of the Guf
Netzah and Hod in the aspect of Achor be Achor [back to back], before they attained the aspect of correction of the lines, are only one vessel, without any discernible difference between them. (p. 526, Item 46)

(To the question) Face of the male
The bestowal of the illumination of Hochma is the Face of the male. And the vessel of Panim attributed to the reception of the illumination of Hochma is the Face of the female. (p. 498, Item 23)

(To the question) Face of the female
See above, Answer 75.

This means the face of the male toward the posterior of the female. For even when the female is already fit to receive the light of the face from the face of the male, since she is corrected with the posterior of Ima, she desires Hassadim more than Hochma. Therefore she does not sever her posterior in order to turn her face to the male, without a cause that obligates her to do so. Hence, she receives the light of the face of the male through her vessels of posterior, from which it is drawn to the vessels of face. This coupling is called face to posterior. (p. 498, Item 23)

(To the question) Refuse
Refuse means the dross that remains after the siftings. See Dross. (p. 491, Item 9)

(To the question) Katan (small)
See Answer 19.

(To the question) Katnut (smallness)
See Answer 19.

That is, the very substance of the shells, which are complete evil, entirely unfit to receive the upper light — that being phase four, which was restricted and remained in the aspect of a vacant space. (p. 495, Item 18)

(To the question) Shell of Nogah
The aspect of the sparks that have a mixture of good and evil, are the shell of Nogah. And when it receives the light in its good part, it is found to influence its evil part too. (p. 497, Item 22)

(To the question) A little adhesion
See Answer 37. (p. 520, Item 62)

(To the question) Some breaking
Some breaking indicates that the vessel has not yet been disqualified from receiving from the aspect of Atzilut entirely, but only its own degree has been disqualified, and it is still fit to receive at a lower aspect than it had. And this is also called nullification. (p. 487, Item 4)

(To the question) A little correction
Correction of the lines from the phase of Achor be Achor is regarded as a little correction, for the complete correction is only Panim be Panim. (p. 533, Item 56)

(To the question) Tie
The correction of the lines is called a tie, since the light of the posteriors of Ima ties all the Sefirot until there is no opposition between them, and equalizes their form to one another. (p. 543, Item 69)

(To the question) Reisha of AVI [the head of AVI]
The first level of AVI, called the looking of the Einayim of AVI, is called Reishaihu of AVI. See Answer 21. (p. 522, Item 45)

(To the question) Reishaihu of Yeshsut [the head of Yeshsut]
The first Rosh of Yeshsut, which came out from the chest and above, is called Reishaihu of Yeshsut. See Answer 83. (p. 522, Item 45)

(To the question) Shattering of the Vessels
When the vessel becomes unfit to receive the light, this is considered as the vessel having shattered. (p. 503, 26)

(To the question) Upper third of Tifferet
When the vessel of Tifferet divides within itself into ten Sefirot, three thirds are discerned in it: the upper third, up to the chest, is its GAR. From the chest to the navel is its HGT. And from the navel downward is its NHY. (p. 522, Item 45)