Parte 8 · Respuestas sobre el significado de las palabras

See below in Answer 39.

The lights that ascended are the light of the records. Likewise, wherever you find ascent or correction with respect to lights, know that they are lights of records, for ascent and correction do not apply to the upper light, but only departure to its root alone. (p. 600, Item 3)

ZA and the Nukva of Atzilut are regarded as the discernment of one in partnership. For although the Nukva is entirely Gevurot, still the whole of ZA’s wholeness depends upon his union with her, and the light of Ein Sof does not indicate ZA except at the time of his union with the Nukva. Thus they are one in partnership, for the light of His unity dwells only in their partnership together. This is not so with AA, who has no discernment of a separated Nukva — (A note: our master the author explained in the Idra Rabba that his left returns to the right, in the secret of “white within white.”) — that is, one that would be entirely Gevurot and separated from him. Therefore the male and the female are counted as a single Partzuf. This is the secret of the verse, “and there is no god with Me,” meaning that he has no partnership with a Nukva. (p. 648, Item 52)

It means disparity of form; and adhesion means equivalence of form. Therefore ZON in their Katnut [smallness], where both of them serve in a single wall — which means the light of the posterior of Ima — and the form of their posterior is found to be equal, are regarded as having their posteriors adhered. (p. 654, Item 54)

From the second restriction onward, the name of HB changed to AVI. The reason is as it is written in the Zohar, that Aba put Ima outside on account of her son. For through the second restriction, Bina went outside all the degrees: the Bina of the Rosh went out to the Guf [body], to HGT; the Bina of the Guf went out to NHY; and the Bina of NHY went out to BYA, as is known. Thus it is regarded that the Hochma of all the degrees put the Bina of all the degrees outside. And through this exit of hers, room was made in her to bestow Mochin upon the sons and to correct them — that is, had Bina not gone outside, there would have been no possibility whatsoever for ZON to be corrected. Therefore the Bina that went outside received the name Ima, to indicate that she descended from her degree in order to beget sons, and to raise them and complete them; and they are ZON. And you should understand that the beginning of her descent for the sake of ZON was the secret of the expansion of SAG of AK below the Tabur of AK, as written in Part 6; for there are the discernments of the roots of ZON of AK, and Bina, who is SAG, descended in order to correct them. And there she received into herself the discernment of Malchut, and therefore she went out of all the degrees. Her second descent was in the Katnut of Nekudim, after which, through her return to the degree — that is, in the Gadlut of Nekudim — she corrected the Mochin of the ZAT of Nekudim, which are ZON. And her third descent was in Atzilut, after which, through her return to the degree, she bestows upon all the NRNHY of ZON, as written (in Inner Light, p. 626, Sub Header, “And Arich,” see the whole continuation there). Thus the whole of Bina’s descent is the faithful cause of the completion of the sons, and therefore this Bina is called the mother of the sons. See also Inner Light, p. 658, Sub Header, “And with this you will understand,” the whole continuation to its end. (p. 599, Item 2)

The lower third of the Tifferet of every Partzuf is called Beten [belly]. In the females it is the place of pregnancy and birth. (p. 614, Item 21)

The Partzufim of Atzilut were corrected by way of sorting from the vessels and the sparks that fell into BYA, so that the more praiseworthy was raised and corrected first. That is, those parts that were not blemished on their own account, but only because they had been joined with blemished vessels — it follows that they needed nothing but sorting alone, namely to separate them from the blemished ones; and once they had been separated they were already fit to return to Atzilut. Therefore they were corrected first, and after they had been corrected they already had the means in hand to raise and to sort out what belonged to their discernment even from the blemished degree (as written in Inner Light, p. 626, Sub Header, “And Arich”). This matter is called sortings. See also Inner Observation (p. 692, Item 7, Sub Header, “And here you”; p. 613, Item 20; and p. 625, Item 31).

It means a doubled HaVaYaH: for Yod is two Yods, Hey-Hey are two Heys, Vav-Vav are two Vavs, and Hey-Hey are two Heys. Its indication is that it has no filling of its own, but only from the HaVaYaH above it. (p. 605, Item 10)

The separation of the bottom Hey from the vessels that fell into BYA is called Gazar [cutting], from the language of the verse, “To Him who cut the Red Sea into parts.” The whole of the correction depends upon this separation. (p. 601, Item 4)

See Answer 16.

Eden is the secret of Hochma, and Gan [garden] is a name of Malchut. And since the whole of Atzilut is the discernment of Hochma, the Malchut of Atzilut is therefore called Gan Eden, meaning the garden of Hochma. (p. 670, Item 76)

The Bina that went outside the Rosh of AA is called Garon [throat], from the language of “a stranger [Ger] in a foreign land,” for she went out to a place that is not fitting for her. Likewise, all the Binas that went outside the Rosh are called Garon. (ibid.)

The illumination of Malchut from the discernment of her being without the sweetening of the quality of mercy is called the teats of a beast. It is the secret of the two lower thirds of NH of Atik that stand in Beria. (p. 641, Item 45, and Inner Light there)

Daat is comprised of five Hassadim and five Gevurot; and if the five Hassadim do not illuminate in it in wholeness, it is called a light Daat — that is, that it lacks wholeness. (p. 619, Item 25)

The lights that are included in the Partzuf by way of its incorporation with the Partzuf above it, or by way of transmission to the one below it, and that are not of the substance of its own structure, are called illumination and not the essential — that is, that they are not of the essence of its structure. (ibid.)

The reflected light that ascends by force of the coupling upon the coarseness in the screen is called Hevel [vapor]. For the five levels of reflected light that ascend from the five phases in the screen divide into three discernments: those of phase four, phase three, and phase two are called Hevel; the level of reflected light that ascends from phase one is called a fine look; and the reflected light that ascends from the coarseness of Keter is called “the revelation of illumination.” (p. 604, Item 7)

See the Table of Answers above, Part 7, Answer 31. Indeed, Hesed alone also comprises five Hassadim, and Gevura five Gevurot; and the reason is that every Sefira is comprised of ten Sefirot. (p. 644, Item 47)

Since the vessels of BON are blemished on account of the breaking, they need sweetening. This means the illumination of the coupling that reaches them from the new MA, which sweetens the bitterness in them — that is, the forces of judgment, in which the external ones have a grip. (p. 619, Item 25, and p. 646, Item 50)

All the couplings of Katnut [smallness] are called pregnancy and Ibur [conception]. (p. 599, Item 2)

The coupling upon the screen that has in it only the discernment of the root of coarseness alone is called a coupling of Reuta [desire]. For the four phases of coarseness are discernments of degrees in the will to receive, as is known; and their root, which is Keter — being their root from the side of the will to bestow — is for this reason called Reuta Ila’a [upper desire]. (p. 409, Item 8)

The first nine Sefirot that fell away from all the Partzufim of the soul of Adam HaRishon are called Zihara Ila’a [upper radiance]. (p. 682, Item 91)

See Item 36. (p. 420, Item 22)

There is no renewal of illumination in the worlds except from Ein Sof, as is known. And when some degree is renewed in the worlds, although it emerges from the upper one adjacent to it, that upper one nevertheless receives it by way of all the preceding degrees up to Ein Sof. Therefore every Partzuf receives two kinds of illumination from its upper one: namely, for the need of its own structure, and for the need of the structure of the degree below it. Now what the Partzuf receives from its upper one for the need of its own structure is called the first Hassadim and Gevurot; and what it receives for the need of the structure of the degree below it is called the new Hassadim and Gevurot. (p. 647, Item 51)

See the adjacent Answer 23. (ibid.)

As for the wall that joins ZON back to back, the connection in them is not mighty, for at the time they attain Mochin from AVI they separate from one another. But the wall that joins AVI is a perpetual connection, and they never separate; therefore this connection is called “a mighty connection.” (p. 650, Item 54)

The vessels that relate to the coupling with the upper light, since they are the possessors of the screen and of the coarseness that raise reflected light, are regarded as the parts of the Nukva. (p. 611, Item 19)

Time and place in spiritual matters mean a renewal of form, as written at length above (in Part 1, p. 26, Item 33; and seek it from there). And since the Partzuf is not completed except through many couplings and illuminations, each differing from the other, all of which join together for the completion of the Partzuf, they are therefore called the months of Ibur, or the time of Ibur — which are seven months, or nine months, or twelve months, that is, according to the number of illuminations that join in its completion. (Inner Light, p. 608, Sub Header, “Ibur”)

When ZON are in Katnut, light is drawn to them from the posterior of Ima, which detains the light of Hochma by force of “for He desires mercy,” as is known. And this posterior is called a wall, since it is a discernment of a wall and a screen that detain the illumination of Hochma. (p. 649, Item 53)

In every Partzuf there are two kinds of vessels. The first are old vessels, drawn to it from the vessels of the upper one that were emptied of their lights on account of the refinement, as is known (and see above in Part 4, p. 270, Item 71). The second are new vessels that come with the renewal of the Partzuf, for the Malchut of the Rosh of the Partzuf expands from herself and within herself into ten Sefirot from above downward, and these are ten new vessels (as written above, p. 269, Item 68). And in the Partzufim of Atzilut the old vessels are called BON, and the new vessels are called MA. (p. 611, Item 19)

The name MA is HaVaYaH with the filling of Alephs, thus: Yod-Vav-Dalet, Hey-Aleph, Vav-Aleph-Vav, Hey-Aleph. And all the levels that emerged in Atzilut are discernments of the HaVaYaH of MA. It is called the new MA with respect to the lights, the sparks, and the vessels of Nekudim that join with it, which are regarded as older than it, since they had already served in the preceding Partzuf of Nekudim. (p. 599, Item 1)

The choicest of the lights, the sparks, and the vessels of Nekudim was corrected first in Atzilut. There are three discernments in this matter. The first is that the higher one is the more choice. The second is that the vessels of GAR are more choice than the vessels of VAK, in the way explained in the Inner Observation here (Item 7, Sub Header, “And here you”). The third is according to the three divisions of Nekudim: Achor be'Achor, Panim be'Achor, and Panim be'Panim, as written here in Inner Light, p. 616, Sub Header, “And at first.” (p. 624, Sub Header, “And with this you will understand”)

The lights of the Rosh [head] are called Mochin. (p. 601, Item 5)

It means that the legs of the Partzufim of Atzilut will end evenly with the legs of the Partzufim of AK. For before the end of correction, the legs of the Partzufim of Atzilut are found to end at the Parsa that is above the world of Beria, where the discernment of the point of the Sium of the second restriction is. But at the end of correction the second restriction will be cancelled, and the three worlds BYA will return to the degree of Atzilut. Then the legs of the Partzufim of Atzilut will lengthen down to the point of this world, like the Sium of the legs of AK, in the secret of the verse, “and His feet shall stand upon the Mount of Olives.” Thus the legs of Atzilut and the legs of AK are in a single Sium. And this is what is written in the Zohar: “When leg reaches leg, the King Messiah will come.” (p. 679, Item 89)

From the second restriction onward, which was established in Atzilut — meaning that Malchut, who is the bottom Hey, was included and joined in the first Hey, in the secret of the association of the quality of mercy with judgment — the Malchut of AK, who is from the discernment of the first restriction, is considered a concealed Malchut. And although she clothes in the Rosh of Atik of Atzilut, still her illumination is not revealed at all in Atzilut, as the ARI writes above (p. 618, Item 24), that in the future she is revealed from that Rosh that is not known, in the secret of the verse, “the stone the builders rejected has become the chief cornerstone.” (p. 618, Item 23)

It is the Bina of Keter, and from the discernment of the ZAT in her. (p. 601, Item 5)

Time, motion, and place are almost one matter, for they are relations of change and renewal of form, as written above in Part 1, p. 26, in the Inner Observation. However, when the discussion concerns the orders of the cascading of the degrees, the changes are regarded as places; and when the discussion is from the aspect of cause and consequence, they are regarded in orders of time. (p. 616, Item 22)

See Answer 31. (p. 611, Item 19)

When the male is entirely Hassadim and the Nukva is entirely Gevurot alone, they are considered separated from one another. For she is in oppositeness of form to the male, since the form of the Gevurot is opposite to the form of the Hassadim. And it is known that the matter of adhesion and separation spoken of in spiritual things is the matter of equivalence of form and disparity of form. (p. 652, Item 57)

It means the same as the breaking of the vessels, which is the falling into the shells; except that in the Partzufim it is called the breaking of the vessels, and in the souls it is called the falling off of organs. (p. 679, Item 88)

The Sium of Atzilut is in the Bina of NHY of AK. For because of the ascent of the bottom Hey and her joining with the first Hey, the Bina and ZON of NHY of AK went outside Atzilut, and the place for BYA was made there, as is known. Therefore the Sium of Atzilut is regarded as being a little above the Sium of the legs of AK of the first restriction. (p. 607, Item 14)

It is the point of this world, where the Sium of the line of Ein Sof is, which is the middle point of all the worlds together. (Inner Light, p. 607, Sub Header, “A little”)

The couplings of Katnut [smallness] are called Ibur [conception]. (Inner Light, p. 608, Sub Header, “Ibur”)

From the Chazeh downward of ZA, which is the place of the two thirds of Tifferet and NHYM of ZA, is called the Tree of Knowledge of good and evil; for since the Hassadim are revealed there, the shells, which are called evil, have a grip. But from the Chazeh upward, where the Hassadim are covered, the shells have no grip there, and it is called the Tree of Life; for the light of the posterior of Bina illuminates there, and Bina is called “the life of the King.” (p. 673, Item 79, and Inner Light there, Sub Header, “And the reason”)

See the adjacent Answer 43. (Inner Light there)

See Answer 15 above. (p. 618, Item 24)

It will be explained in the coming parts. (p. 601, Item 5)

The Mochin of Katnut of ZON are called permanent Mochin, that is, that they never depart from it. So too all the Mochin that are from the discernment of Panim be'Achor of Nekudim — that is, even the Mochin of Gadlut in the Partzufim of Atik, AA, and AVI of Atzilut. However, the Mochin from the discernment of the MAN of the Yesod of AK that is in Nekudim, which are the Gadlut of ZA, and likewise the additions of Gadlut in the first three Partzufim, which come from the discernment of the MAN of the Vav and the point — all these are regarded as discernments of additions, and are not permanent in the Partzuf, but depart at the time of the blemish of the lower ones, as written at length (p. 657, in Inner Light, Sub Header, “Coupling,” see the whole continuation there). And there is a further sense in the word “permanent,” for the lights that belong to the substance of the Partzuf’s structure are also called permanent, as written above in Answer 15. (p. 647, Item 51)

It means that there are many records there that could not be renewed in that coupling, and therefore they demand their correction and rise as MAN [Mayin Nukvin] for a new coupling. (p. 609, Item 18, and Inner Light there, Sub Header, “Multiplicity”)

The words “remoteness” and “nearness” are used essentially only with respect to the light of Hochma: “remote” means a scant illumination of the light of Hochma, and “near” means an abundant illumination of the light of Hochma — in the secret of the verse, “I said, I will be wise, but it was far from me.” (p. 635, Item 40)

Whatever does not come with the Partzuf from the beginning of its emanation is not considered part of the substance of the Partzuf’s structure, but a discernment of additions that comes after the Partzuf has been completed, and it comprises all the Mochin that are renewed in the Partzuf at the time of its Gadlut. Therefore, if they depart again, that lack cancels nothing of the substance of the Partzuf, for it can exist without them. And this is the rule: the essential Mochin, which come with the birth of the Partzuf, are always permanent in the Partzuf and never depart from it; but the Mochin that come from the discernment of additions are not permanent in the Partzuf — rather, at a time when the lower ones are worthy they illuminate, and at the time of sin they depart. And this rule applies only in ZON, and not in GAR. (p. 620, Item 26)

The exit from Atzilut is called death, for they were separated from the light of Haya, since the light of Haya, which is the light of Hochma, does not illuminate outside Atzilut. Therefore the kings that fell into BYA died upon their separation from Atzilut, for the light of Haya flew away from them. And at the time of correction, when they returned and ascended to the world of Atzilut, they then rose to life. Therefore the return to Atzilut is called the resurrection of the dead. (p. 599, Item 1)