Parte 12 · Respuestas sobre el significado de las palabras

(to the question) A' of the filling of Hey, whose form is Yod
The letters of the Names hint at the vessels and the phases of coarseness in them, upon which the upper light couples and becomes clothed. And the letters of the Name in simple form hint at the phase of the coarseness of Keter, where there is as yet no actual trace of coarseness, but only a phase of a root alone. Hence the light clothed there is only the light of Nefesh, since the light of Nefesh is clothed in the vessel of Keter, as is known. But if the letters are in their fillings, they indicate that there is already an actual trace of coarseness, upon which the upper light couples and brings out the ten Sefirot corresponding to the measure of that coarseness.

(to the question) A' of the filling of Hey of Elokim, whose form is Yod
See above, answer 1. (Ibid.)

(to the question) Fathers
HB are fathers to ZON, as is known. It is also known that ZON of the ten Sefirot are NHY, and HGT are KHB of the ten Sefirot. Hence HGT are called fathers, since they are the phase of KHB, and likewise in Gadlut they become HBD, and HB are called fathers. And NHY, which are the phase of ZON, are called sons. (Part 1, Page 130, Item 9).

(to the question) Stones
At the time of birth, when AVI diminish to the phase of the middle vessels, that is, to the phase of BYA, and the GAR depart and only Nefesh and Ruach remain — for then the lights of Nefesh depart from NHY and rise to HGT, and the light of Ruach rises to HBD — NHY are thereby discerned as stones, because they remained empty vessels without lights. (Part 1, Page 130, Item 8).

(to the question) The redness of Cholam
The phase of the coarseness in the vessels, upon which the coupling with the upper light is made, is called by the name redness, that is, the five Gevurot of Ima that are sweetened within the measure of mercy, in the secret of the ascent of the bottom Hey to the Einayim, as is known.

(to the question) The lower lights enter first
First the most refined vessels are clarified, and afterward the coarse vessels are clarified, as is known. And since the upper one bestows only upon the coarser thing — that is, the coarser the screen is, the higher the level it brings out — it turns out that at first, when only the phase of the coarseness of the root had been clarified, only the level of Malchut came out there, which is the level of NHY, called pregnancy. And afterward, at the time of birth, when the phase of coarseness of BYA was revealed, it brought out the level of Ruach, called nursing, and so forth, as is known. Hence the lower lights come out first, and afterward the upper lights. (Page 197, Item 193).

(to the question) The Achoraim of Ehyeh
The garments of the Mochin of ZA are from the Achoraim [backs] of the Name Ehyeh. And the reason is that at the time of the coupling to bring out the Mochin of ZA, AVI and YESHSUT always become a single Partzuf, and YESHSUT do not then ascend by any name other than AVI alone. And it is known that the Names of AVI are HaVaYaH and Ehyeh. And these garments of the Mochin are the phase of reflected light that rises from the screen and clothes the ten Sefirot of the direct light, and this phase of reflected light descends and clothes the Mochin also at the time of their entry into ZA, as is known. And since the screen is of the phase of upper Ima, which is called Ehyeh, therefore those garments are discerned as the phase of the Achoraim of Ehyeh. And the reason they are only of the phase of the Achoraim is that the upper one bestows upon the lower one only from its Achoraim. And since there are ten Sefirot in them, they are therefore ten Names of Ehyeh, and Ehyeh in Achoraim [back-to-front spelling] is equal in Gematria to DAM [blood], and they are the ten kinds of blood. (Part 1, Page 143, Item 55).

(to the question) Porticos and rooms
The rooms [adarin] mean inner chambers, and the porticos [akserdarin] mean outer chambers, and they are names for the HGT NHY of ZA. For in HGT the Hassadim are covered, meaning that even when there is an illumination of Hochma within the Hassadim, it is nevertheless hidden there and is not revealed. Hence HGT are discerned as inner chambers, where the illumination of Hochma is in secret and is not seen outside. And the NHY of ZA, that is, from the Chazeh downward, are discerned as outer chambers, because when there is an illumination of Hochma within the Hassadim, they come out and are revealed there. And because of this revelation of the illumination of Hochma, they are discerned as outer chambers. (Part 1, Page 222, Item 244.)

(to the question) (a) El to the right, and Mi to the left, Hey in the middle
AL is a Name indicating Hassadim, and MI hints at Gevurot, and the coupling is always in the middle line. Hence the Mochin of nursing are discerned in that the Name AL is in the right breast, where the Hassadim are, and the Name MI is in the left line, where the Gevurot are, and the phase of the coupling, which is in the middle, is in Bina, which is the Hey of Elokim, since YH of Elokim are HB, as is known. For in the Mochin of nursing there are only Hassadim and Gevurot, and ZA receives them through the extremities: from the AL on the right he receives the five Hassadim, and from the MI on the left he receives the five Gevurot. (Part 1, Page 237, Item 282).

(to the question) Elokim in simple letters
The Names in their simple form hint at the phase of the coarseness of Keter alone, which is the phase of the root of the vessels, and they are discerned as the vessels of Keter. And the light in them is discerned as the light of Nefesh, as above in answer 1, see there. Hence the phase of Katnut of the Mochin of nursing, in which there is only Nefesh de-Ruach and Nefesh de-Nefesh, is discerned accordingly as Names in simple letters. (Page 159, Item 102).

(to the question) Elokim with a filling of Yod
The brain of Hochma of ZA at the time of the Gadlut of nursing is the phase of Elokim with a filling of Yudin, that is, the Hey of Elokim is filled with a Yod, like this: Alef Lamed Hei Yod Mem. This is because the phase of Hochma is still prior to the second restriction, upon which the filling of Yudin hints, as I explained on page 563, answer 1, see there. (Part 1, Page 234, Item 276).

(to the question) Elokim with a filling of Alfin
See above, answer 1. (Part 1, Page 234, Item 276).

(to the question) Elokim with a filling of Hehin
Since in the phase of nursing there is no state of HB but only face-to-back, in which Bina has not yet turned her Achoraim away from Hochma, as is known, therefore the brain of Bina, which is Elokim with a filling of Hehin, is discerned like this: Alef, Lamed, Heh, Yod, Mem. For the filling of Hehin indicates the phase of Achoraim. (Part 1, Page 234, Item 276).

(to the question) Alem of Elokim
Speech means the coupling made in the mouth of the Rosh, that is, upon the corrected coarseness in the vessel of Malchut of the Rosh. And by the clarification of Aba, ZA becomes a simple ALEM [mute], because it brings down the thirty-two Malchuts included within it from the time of Nekudim, which are of the phase of the first restriction, and it then becomes mute, for it is no longer fit for any coupling, since there is no longer any coarseness in it. However, through the illumination of the five Gevurot of Ima, which are thirty-two new Malchuts sweetened from the phase of the second restriction — although even now it is still not fit for coupling, since it is still in the phase of a fetus, and the illumination of the five Gevurot of Ima is still in the phase of the root of the coarseness, which is not fit for coupling, and it is still in the phase of muteness — nevertheless through it a phase of ALEM of Elokim is made, meaning that from the root of these illuminations of the five Gevurot the Name Elokim will afterward be revealed in it in the days of nursing. Hence these illuminations of the five Gevurot are discerned as already being the three letters ALEM of the Name Elokim, nothing being missing from it except YH, which are revealed through nursing. (Part 1, Page 222, Item 246; s.v. "And this is what they said").

(to the question) The lengthening of the legs of Ima
The very essence of ZA comes from the ZAT of Nekudim, in which there were only the vessels of HBD HGT up to the Chazeh, and from the Chazeh downward they were already below the Parsa of Atzilut and were BYA. And although at the time of Gadlut the Parsa was annulled, and even the vessels from the Chazeh downward were joined to Atzilut, nevertheless immediately there was in them the breaking of the vessels, and even the inner vessels, those from the Chazeh upward, were also broken, as is known.

(to the question) Ehyeh with a filling of Yudin, of Alfin, and of Hehin
The level of upper Ima is divided into three phases: HBD, HGT, NHY. And Ehyeh with a filling of Yudin is in the YH of her, that is, in HBD, when she receives from the corresponding phase in SAG of AK from the Tabur upward, where the second restriction, which is the phase of Alfin, had not yet taken root. And Ehyeh with a filling of Alfin is in her HGT, which receives from the corresponding phase below the Tabur of AK, where the second restriction had already taken root, and hence the fillings are with Alfin, as above, page 563, answer 1. And Ehyeh with a filling of Hehin is in her NHY, which are the phase of Achoraim, whose filling is with Hehin. (Part 1, Page 160, Item 105; Part 1, Page 162, Item 111).

(to the question) B' of the breasts of Aba
The phase of the breasts was made by the ascent of the NHY of AA to join with the HGT of AVI at the time of pregnancy, as is known. And it is discerned that the third of Netzah ascended to Aba, and within it the third of Hod is also included, and from them the breasts of Aba were made. And the third of Hod ascended to Ima, within which Netzah is also included, and from them the breasts of Ima were made. (Part 1, Page 149, Item 76).

(to the question) With the rod, the gourd is beaten
It is a parable concerning the Sefira of Netzah of ZA, which is truly counted as part of the main body of ZA, over which the externals have no hold; and yet a hold was made in it for the externals because of the interchanging of the lights that occurred in AB of AK, where the light of Hochma ascended and was clothed in Keter, and the light of Bina in the vessel of Hochma, and so forth, until the light of Hod was clothed in the vessel of Netzah, and so forth. And through this interchange, in which the light of Hod, which is the phase of Malchut, was clothed in the vessel of Netzah, a hold was made for the externals also in the vessel of Netzah. See below, answer 107. (Part 1, Page 130, Item 9).

(to the question) Sons
See answer 3. (Part 1, Page 130, Item 9).

(to the question) Breaking to its width
The matter of breaking means that there is a place of coupling there, where the screen raises reflected light and clothes the ten Sefirot of the direct light from below upward, by its holding back the upper light, as is known. But through the power of the coupling, the force of the holding back within the screen is broken, and it expands also from above downward into ten Sefirot from itself, in the same measure that it clothed from below upward. Hence this is discerned as a breaking, because the force of holding back in the screen was broken.

(to the question) Breaking to its length
See above, answer 20. (Part 1, Page 154, Item 89).

(to the question) Actual breaking
There is a matter of breaking only for the time of the coupling, like the matter of the Parsa in the middle of the body, and the other Parsas. And there is an actual breaking, where a place of coupling remains there permanently, like the breaking in the mouth of the Rosh. And the phase of birth is through the mouth of the Rosh of YESHSUT, which is the place of the Yesod of the collective AVI and YESHSUT, as is known. Hence it is considered an actual breaking. (Part 1, Page 128, Item 6).

(to the question) Four thirds in HGT
At the time of the second pregnancy of Katnut, that is, the one that comes after the two years of nursing, then, through the illumination of the coupling, the bottom Hey descends into the Einayim and brings the AHP of ZA up to the Partzuf, and ZA is completed with its NHY, that is, with two thirds for each of his Sefirot, as is known. And even so, the lower thirds do not yet count by name, because the state of this coupling of AVI is in the phase of face-to-back, and the illumination of Hochma cannot yet be revealed, because of the Achoraim of Ima, as is known. Hence it is then discerned that he attained only the phase of the GAR of Ruach and the VAK of Gadlut, which are the phase of Nefesh and Ruach of the Neshamah. And it turns out that the light of Ruach is clothed in the upper thirds, and the light of Nefesh in the middle thirds, and the lower thirds are still empty of light. Hence there are no more than two thirds in every level of the three phases: two thirds in HBD, and two thirds in HGT, and two thirds in NHY, for each one lacks its lower third. It is also known that as long as the vessels of HBD contain only the light of Ruach, they are discerned only as the phase of HGT. Accordingly, the phase of the GAR of Ruach that are clothed in the vessels of HBD do not make them into the phase of HBD, but only into the phase of HGT, since they are the phase of Ruach. Hence he has two phases of HGT: for the GAR of Ruach are clothed in the vessels of HBD, and the VAK of Ruach are clothed in the vessels of HGT, and they are only four thirds, since both the vessels of HBD and the vessels of HGT lack the lower third, and likewise the vessels of NHY. And it turns out that now there are four thirds in the vessels of HGT: two thirds for the GAR of Ruach in each of them, two thirds for the VAK of Ruach in each of them, and likewise two thirds in each of the vessels of Nefesh. (Part 1, Page 199, Item 194).

(to the question) Breasts
The phase of the breasts is a middle phase between the lower and the upper, in which there is a relation to the lower one even at a time when it is not fit to ascend and clothe in the place of the upper one. And there are breasts of an animal, and there are breasts of a person. For at the time of the coupling of AVI to bring out ZA, they must be in the level of AB, and since AVI permanently have only the level of SAG, which is the phase of VAK of AB — because they clothe AA from the throat downward, that is, only the HGT NHY of AA — therefore, at the time of the coupling of kisses of AA, which is drawn from the illumination of the coupling of AB-SAG of AK, a new light is drawn that broke through the Parsa of Atzilut, and the lower two thirds of Atik, which stand in BYA, ascend to the place of the NHY of AA; and the NHY of AA, with the middle two thirds of Atik within them, ascend to the HGT of AA; and the HGT of AA, with the upper two thirds of the NHY of Atik, ascend to the GAR of AA. Then also AVI, who permanently clothe the HGT of AA, ascend also to the GAR of AA, and attain the level of AB like the GAR of AA, as is known. And it is then discerned that the six vessels HGT NHY of AA grew and became ten vessels — HBD HGT NHY — for AVI, in the manner explained in the VAK of ZA at the time of its Gadlut. And it turns out that the upper and middle joints of the HGT of AA became HBD for AVI, and the lower thirds of the HGT of AA, together with the upper thirds of the NHY of AA, became HGT for AVI. And the four thirds of the NHY of AA became NHY for AVI. And this level serves AVI throughout all the months of pregnancy until the time of birth. And here you find two kinds of ascents: first, that the lower two thirds of Atik, whose permanent place is in BYA, ascended now and became the phase of below the Tabur of AA of Atzilut. And the second ascent is that the two upper joints of the NHY of AA were elevated and became the phase of HGT of AVI. And afterward, after the birth of ZA, when AVI returned to their permanent phase, that is, to the level of SAG, nevertheless phases of records from those two upper joints of the NHY of AA remained within their HGT, from the time they were in the level of AB. And likewise records of the lower two thirds of the NHY of Atik remained within the Malchut of AA, even after the birth, when the lower two thirds of Atik had already returned to BYA.

(to the question) Dawah [menstruant]
The Sefira of Hod is the phase of the coarseness and Malchut of ZA, as is known. And when it is corrected with the screen and with the corrections as is proper, then from it comes all the glory of the Partzuf, for by the measure of the reflected light that it raises is measured the whole level and praise of the Partzuf. But when it is lacking the corrections, then not only is the Partzuf bereft of all light, but it is even found to turn into a destroyer, God forbid, for the externals cling to the Partzuf. And this is the allusion of 'and my glory [hodi] turned upon me into a destroyer,' and also the allusion that the letters Hod are reversed to become Dawah — hinting at the aforementioned reversal. (Part 1, Page 137, Item 29).

(to the question) Great pressure
For the fetus is closed in its mother's womb by the two doors of Katnut and Gadlut, which make a closed Mem, as explained in Part 9. And at the time of birth, because of the arousal of the fetus to nurse from above downward, the Katnut of Ima, of the ascent of the bottom Hey to the Einayim, is reawakened, and its AHP return and fall from their level, which are the Nahb [channels] of her NHY; through this the door and hinge of Katnut returns to its place, and the fetus emerges from there and is born. And this matter of the return of the Katnut is discerned as great pressure with respect to Ima. However, had the Katnut not returned, the doors would not have opened, and ZA could not have been born and come out from there. Hence ZA is born only through great pressure. (Part 1, Page 128, Item 6).

(to the question) Dechiya [rejection]
The matter of birth comes about through the trace of the coarseness of ZA, which is different in phase from Ima, for at the time the coupling is made at birth upon phase 1, in which ZA is included in this coupling, a coarseness of its own is then renewed in it from this phase, as stated in the Partzufim of AK, and the phase of the body within it becomes apparent. It is then discerned that it is separated from her, for the trace of the difference of form is what separates between the spiritual ones, as is known. And the continuation of the effect of the difference of form in ZA, until its own coarseness becomes apparent, is discerned by the name Dechiya, for it goes on being affected until it separates it outside. (Page 128, Item 4).

(to the question) The rejection of the lights downward
The new lights, when they enter the Partzuf, reject the lights smaller than themselves downward. For example, when the light of Nefesh is in the Partzuf, it is clothed in the vessel of Keter; afterward, when the light of Ruach comes, it rejects the light of Nefesh to the vessel of Hochma, and Ruach is clothed in the vessel of Keter. And likewise when the light of Neshamah comes, it rejects the light of Ruach from the vessels of Keter and is clothed in it. And so on, in this manner, as is known. (Part 1, Page 202, Item 197).

(to the question) The blood of birth
It is known that within the MAN of ZA that ascend to AVI are included all the Partzufim below it, down to Assiyah, as stated on Part 1, Page 139, Item 40. And from these MAN, during the months of pregnancy, all that belongs to ZA itself is clarified, and all that remains in these MAN, which belongs to the Nukva and to the Partzufim of BYA, comes out from there in the phase of the blood of birth. (Part 1, Page 133, Item 21).

(to the question) Blood in the source
Blood means the phase of the coarseness in Malchut upon which the restriction rests, not to receive from the upper light; hence it is silenced from receiving the light, and is therefore called blood. And when the coarseness is in its place, in NHY, the blood is discerned to be in the source, where the judgment rests upon it. But when it ascends to HGT, which is not its place, it is sweetened there and turns into milk. (Part 1, Page 161, Item 106).

(to the question) Unclean blood
Within the MAN of ZA that ascended for pregnancy to AVI are included all the Partzufim below it, and after all that belongs to ZA is clarified, the rest comes out in the secret of the blood of birth, as above in answer 29. However, even from the phase of ZA not all the phases are clarified, for of the phase of the coarseness of Hod, only the phase of the root of this coarseness is clarified, and the rest of the phases are clarified afterward by means of the milk; and likewise Yesod and Malchut, which are drawn from Hod.

(to the question) Blood that is not unclean
The second phase of the waste, namely those that belong to the Nukva and to the Partzufim of BYA, which come out in the secret of the blood of birth, are discerned as blood that is not unclean, for although they are waste relative to ZA, nevertheless something is still clarified from them for holiness, for the need of the other Partzufim. And only the third phase, mentioned above in answer 31, which are those that remain after the Malchut of Assiyah, are called unclean blood, for they are the portion of the shells. (Part 1, Page 139, Item 41).

(to the question) Blood that turns into milk
The first phase of the waste, mentioned above in answer 31, which are the phases of Hod, Yesod, and Malchut within it that were not clarified at the time of pregnancy, do not come out outside with the birth, but rather they ascend to HGT and are turned there into milk. (Part 1, Page 137, Item 32; Part 1, Page 140, Item 44; Part 1, Page 142, Item 51). See below, in answer 34.

(to the question) Blood that is refined and clarified
Through the ascent of the lower one as MAN to the upper one, and its inclusion in the coupling which is there, the coarseness of the lower one is corrected in the screen of the upper one, through which it too becomes fit for coupling. And the matter of the attainment of the screen, which the coarseness of the lower one attains, is discerned as its becoming refined and clarified thereby, for the screen that it receives refines the coarseness and corrects it in a manner that makes it fit for coupling.

(to the question) DeT"Y in a child of nine years and one day
A child of nine years and one day does not yet have the phase of Yesod in the middle line, but only Daat and Tifferet alone. For at six years and one day, the crown of Yesod of Tevuna enters the Daat of ZA, and then the Tifferet and Yesod of ZA are still empty of light. And in the ninth year and one day, the Yesod of Tevuna enters the Daat of ZA and rejects the crown of Yesod of Tevuna to the place of the Tifferet of ZA, and it is then found that he now has light also in Tifferet, up to the Chazeh, for the crown of the Yesod of Tevuna descended there. But from the Chazeh downward he is still empty of light. Rather, only afterward, after nine years and one day, do the Hassadim descend to the Yesod of ZA. (Part 1, Page 168, Item 127).

(to the question) The Hey of Elokim in the form of the Yod
ZA receives two principal corrections from AVI at the time of pregnancy: the first is the clarification by means of the thirty-two NHY of Aba, which clarifies his 288 sparks, clean and pure of every phase of coarseness and judgment. And afterward he receives a correction from Ima, who shines to him the illumination of the five Gevurot from her fifty gates of Bina, which are the phase of the coarseness of the bottom Hey in the Einayim, the bottom Hey already being sweetened within the measure of mercy of Ima.

(to the question) The Hey of Elokim in the form of the Vav
See answer 36.

(to the question) The Hey between the breasts that became a duct
This Hey between the breasts is the place of the coupling in the HGT of AVI themselves, and this is the secret that it became a duct that empties abundance to the extremities, for the coupling in the middle line is what bestows upon the extremities, which are the breasts. And it is the Hey of Elokim, which is the phase of Bina, which alone shows its correction in the days of nursing, as above in answer 36. However, ZA receives the Mochin through the extremities, for he receives the five Hassadim from the right breast, and the five Gevurot from the left breast. (Part 1, Page 238, Item 284).

(to the question) The Hey of Hod that became a Kof
Hod is the Malchut of ZA, that is, the inclusion of Malchut in ZA, in the phase of its crown of Yesod, and it is built by ZA into a complete Partzuf. And the Hey of Hod is the phase of the Keter of Malchut, and it is the phase of the inner vessel over Malchut from the time of Nekudim, for the ZAT of Nekudim, from the phase of the inner vessels, that is, from above to the Parsa of BYA, are only KHB HGT up to the Chazeh, and the point of the Chazeh is the Malchut of the ZAT of Nekudim. And afterward, in the days of the Gadlut of Nekudim, when every Sefira of the ZAT expanded down to Assiyah, it is found that also the point of the Chazeh, which is the phase of the Keter of Malchut, expanded into a complete Partzuf down to Assiyah, and all its nine lower ones are found to be the phase of Achoraim, which she received from below the Parsa of Atzilut. And since these vessels of the Achoraim of the Malchut of Nekudim did not return to her at the time of correction, therefore the externals have a great hold upon her, for they have a hold upon all her nine lower ones. And this is the secret of the Hey of Hod that was lengthened and became a Kof, which hints at the expansion of the nine lower ones of Malchut below the line, that is, below the Parsa of Atzilut, at the time of the breaking of the vessels, the record of which expansion remains also now in her Keter; because of this the externals cling to her, in the secret of 'and her feet descend to death.' (Part 1, Page 137, Item 30).

(to the question) The five unclean bloods
Bloods mean the phases of coarseness included in the Malchut of ZA, which are Hod, Yesod, Malchut, that were not clarified and corrected in the inclusion of the coupling of pregnancy, but only from the phase of their root alone; hence they are still considered waste and bloods without clarification. Now, within this coarseness of Hod there are two phases: the first, that which belongs to the Nukva within the body of ZA, called the five Hassadim, and these are the five pure bloods, for they do not come out with the birth, but remain in its mother's womb, and slowly, in the order of the degree, they ascend to the HGT of Ima, where the coupling of phase 1 is, which brings out the level of the five Hassadim, and the coarseness is included in that screen of Ima, and from there ZA nurses them in the phase of milk. And that milk, which is the coarseness corrected in the screen, descends into ZA, and is again turned within it into clear, refined, and clarified blood — as is known, meaning that he too can couple upon them and attain the level of Hassadim, according to the quantity and quality that came out upon them, in the inclusion of the coupling in Ima. Thus the five bloods of the phase of the Nukva within the body of ZA, included in the coarseness of Hod, Yesod, and Malchut that were not clarified in pregnancy, are the phase of completely pure blood, for they turn and become the five Hassadim, which are the level of ZA.

(to the question) The five pure bloods
See answer 40.

(to the question) Illumination in order to raise MAN
ZA cannot ascend as MAN for the need of the third pregnancy, which is the Mochin of birth, before it is completed with all the Mochin of Katnut that come in the second pregnancy, following the two years of nursing. Hence one must first draw to it all the Mochin of Katnut of the second pregnancy, and then ZA can ascend as MAN for the Mochin of birth. And this drawing of the Mochin of Katnut of the second pregnancy is called by the name the drawing of an illumination, in order that ZA may be able to ascend as MAN. (Part 1, Page 183, Item 171).

(to the question) Hagdala [enlargement]
Hagdala means the clothing of the lights in the vessels, and this name principally indicates the enlargement of the lower thirds of the vessels that come at the time of Gadlut. However, every phase of the clothing of lights in vessels is also called Hagdala. That is, even at the coming of the light of Nefesh into the Partzuf, which is clothed in the vessels of HBD, it is called that the vessels of HBD were then enlarged; but the vessels of HGT NHY were not enlarged now, for they received no light. And afterward, when the light of Ruach comes, it is discerned that it rejects the light of Nefesh to the vessels of HGT, and Ruach is clothed in the vessels of HBD; and it is then discerned that also the vessels of HGT were enlarged, for the light of Nefesh descended and was clothed in them. And so on, in this manner. (Part 1, Page 154, Item 88).

(to the question) The enlargement of the organs
After the second pregnancy, when the bottom Hey descends from the Einayim and the AHP return to ZA, and it is completed in all ten vessels, it is discerned to have grown in all its organs, for it attained the lower thirds that were missing in each and every one of its Sefirot. However, they still do not count by name, until it attains the Gadlut of the third pregnancy, for until then they do not yet receive any light. Rather, only after it attains the light of Neshamah in the third pregnancy, then the Neshamah rejects the light of Ruach to the vessels of HGT and is clothed in HBD; likewise the light of Ruach rejects the light of Nefesh to the vessels of NHY, so that it may be clothed in HGT itself; and thus also the lower thirds are found to attain light. But before this, the light of Ruach is found in the vessels of HBD, and the light of Nefesh in the vessels of HGT, and the vessels of NHY are empty of light. Hence, even after the second pregnancy, when he already has new NHY, they do not count by name, since they are without any light. (Part 1, Page 155, Item 91).

(to the question) Actual enlargement
The lights that are clothed in the existing vessels enlarge them, and this is called simply Hagdala [enlargement]. (See item 43.) However, the completion of the lower thirds of the vessels, which comes through the lengthening of the legs of Ima, whose NHY are divided into nine joints and complete for every Sefira of the ten Sefirot of ZA its missing lower third, as is known — this is called by the name actual enlargement, for the NHY of Ima intermingle with each and every organ of ZA and serve to complete its two thirds of the lights and two thirds of the vessels, as is known. (Part 1, Page 163, Item 114).

(to the question) HeM'su [they melted]
See below, item 137. (Part 1, Page 133, Item 21).

(to the question) Sha'alah [borrowing]
The NHY of Ima, which are clothed in the phase of the garments of the Mochin within ZA, are discerned as the lights being in the vessels by way of borrowing, for the vessels are of Ima, except that they are borrowed for the use of the lights of ZA. (Part 1, Page 131, Item 12).

(to the question) The division of Daat into rooms and porticos
At the time of the Gadlut of ZA, after the third pregnancy, there is then a coupling in the brain of its Daat, which raises reflected light up to Hochma and brings its illumination out to Bina, and then the Daat receives the illumination of Hochma within its Hassadim; and likewise it turns from above downward and bestows that level upon the body. And then the Daat is divided into rooms and porticos: for HGT, which are the phase of the rooms, meaning inner chambers, he bestows the phase of covered Hassadim, for the illumination of Hochma is not revealed until the Chazeh of ZA, but only from the Chazeh downward, which is called the porticos, meaning outer chambers, where the illumination of the Hochma in the Daat is revealed. And this is what the Zohar says, that the Daat expands into the body and fills the rooms and porticos of the body — namely, that it is divided into two phases, as explained. (Part 1, Page 222, Item 244).

(to the question) The inclusion of the Partzufim
The Partzuf of the fetus of ZA, from the beginning of its formation, does not yet have the level of NHY in completeness, but only the NHY of NHY. Meaning that in its ten Sefirot, which are in the level of NHY, each Sefira has only one third of its measure. For in the right line, which is HCN [Hesed, Netzah, Hochma], it has in them only the lower thirds, which are: the Netzah of Hochma, the Netzah of Hesed, and the Netzah of Netzah. Likewise in the left line, in GBE [Gevura, Bina, Hod], it has only the Hod of Bina, the Hod of Gevura, and the Hod of Hod. And likewise in the middle line of TY [Tifferet, Yesod], it has the Yesod of Daat, the Yesod of Tifferet, and the Yesod of Yesod.

(to the question) The expansion of the power of the milk to the ZAT
Through the twenty-four months of nursing, ZA attains the VAK of Ruach, which are clothed in the vessels of HBD. And afterward, through the second pregnancy, it attains the GAR of Ruach, as is known. It is then discerned that the GAR of Ruach reject the VAK down to the ZAT of the body, and they are clothed in HBD; and then the ZAT receive the power of the milk of the twenty-four months of nursing, that is, the phase of the VAK of Ruach. (Part 1, Page 154, Item 89).

(to the question) The expansion of the thirty-two paths of Hochma
It is known that the phase of Aba is prior to the second restriction, since it receives from the corresponding phase in AB of AK, where the first restriction still rules, for the second restriction begins only below the Tabur of SAG of AK. Hence the drop of the male waters included in ZA causes it the revelation of the ten Sefirot in completeness, which bring down the bottom Hey from its Einayim and bestow in it the illumination of Hochma; and it is then discerned that the thirty-two paths of Hochma have expanded in the Mochin of ZA. However, they come to it in three phases: the first is at the time of pregnancy, in the phase of the drop of seed, which is afterward absorbed in pregnancy in its mother's womb and is hidden there; and then it is discerned that there is as yet no expansion of the thirty-two paths of Hochma at all. And likewise in the twenty-four months of nursing, he has as yet no trace of it, for it is then discerned only in the secret of the form of the Hey of Elokim, the right one, in the secret of the Yod, as above in item 36, see there. And the beginning of the revelation is in the second pregnancy, after the two years of nursing, when he attains the five Hassadim of Aba, called the inner ones and surrounding ones of Aba of Katnut. And then the thirty-two paths of Hochma are revealed, in the secret of seventy-two on the right, two hundred and sixteen on the left, and twenty-six in the middle line, as stated below in answer 143. However, this is still not considered a complete expansion of the thirty-two paths of Hochma, until after the third pregnancy, when they are revealed in his Mochin and expand to the body through the Daat, which fills the rooms and porticos of the body. (Part 1, Page 229, Item 264).

(to the question) The expansion of the fifty gates of Bina
The five Gevurot of Ima are called the fifty gates of Bina, for each Gevura includes ten, and they are fifty. And they are called gates, on account of the Yesod of Ima. And they have three phases: the first is in the days of pregnancy, when she illuminates to ZA her five Gevurot in the phase of the root of the coarseness, and then the five Gevurot of Ima have as yet no expansion in ZA, for in the root no coarseness is apparent, as is known. The second is in nursing, when the fifty gates of Bina expand from the phase of the Katnut in them. The third is in Gadlut, when they expand in completeness. (Part 1, Page 229, Item 264).

(to the question) The coupling of midnight
At night, after the blessing of 'He who casts [the bonds of sleep]', all the Mochin of ZA depart, even the surrounding ones of Ima, and nothing remains in it but the life-force [kista de-chayei], that is, a sample of the Mochin of the two years of nursing, which are: Nefesh de-Nefesh and Nefesh de-Ruach. And through the recitation of the Shema on the bed, the coupling of midnight is drawn in the phase of the second pregnancy of Katnut, called the first union to make it a vessel; through this coupling the AHP are returned to the Partzuf, and it is completed in ten vessels, along with the GAR of Ruach and the VAK of the Gadlut of Ima. (Item 143).

(to the question) The coupling of the Shema recited on the bed
See answer 53. (Part 1, Page 173, Items 140, 142, and 144; Part 1, Page 179, Item 161).

(to the question) The coupling of the Shema of the sacrifices
The Mochin that he received in the coupling of midnight depart at the end of the night, and ZA again remains only in Nefesh and Ruach, as at night before midnight. Hence he must again undergo the second pregnancy of Katnut, following the two years of nursing, called the first union. And this coupling is made by means of the Shema of the sacrifices. And this coupling has four phases: the first is the Gadlut of the five Gevurot of Ima, called the surrounding ones of Ima; the second is the VAK of the five Hassadim of Aba, called the inner ones of Aba; the third is the Gadlut of the five Hassadim of Aba, called the surrounding ones of Aba; the fourth is the VAK of the Gadlut of Ima. And all these four phases are made by that second pregnancy, which comes through the coupling of AVI face-to-back, meaning that Ima has not yet removed her Achoraim that cover the illumination of Hochma.

(to the question) The coupling of the Shema of the Yotzer [creation blessing]
After ZA has already been completed in all the four levels of the second pregnancy, by means of the Shema of the sacrifices, as above in answer 55 — for it is then already in the phase of nine years and one day — it is fit to ascend as MAN for the second pregnancy of Gadlut, called the third pregnancy, which is for the phase of the Mochin of birth. And this third pregnancy is made in the Shema of the Yotzer.

(to the question) The coupling of the Shema of Arvit [evening prayer]
After the day, all the five Hassadim of Aba depart, for the time of the Hassadim is only by day and not at night — they are the phase of the inner and surrounding ones of the Katnut of Aba — and from the Mochin of the day nothing remains except the phase of the Gadlut of the five Gevurot of Ima, called the surrounding ones of Ima of Katnut. Hence, after all the Hassadim have departed, one must again arouse the ascent of MAN for the second pregnancy of Katnut anew, for the evening prayer.

(to the question) The HB of nursing
The phase of the light of Ruach, which ZA attains at the time of nursing, rejects the light of Nefesh of the pregnancy to the vessels of HGT, and is itself clothed in the vessels of HBD. And it is found that the phase of the HB of nursing is only the light of Ruach alone. And this is the rule: every new light that comes to the Partzuf is clothed in the upper vessels and rejects the light that was there previously to the vessels below. (Part 1, Page 154, Item 88).

(to the question) The eighteen months of nursing
The Tifferet of AA includes eighteen boundaries, for its upper half has six boundaries, in the VAK within it that are clothed in AVI. And its lower half includes twelve diagonal boundaries, as stated below in answer 65. And in order for ZA to include within itself these eighteen boundaries, it is discerned as nursing eighteen months. And he who holds that they are twenty-four months holds that its upper half also includes twelve diagonal boundaries, since it is included in its lower half. For at the time of the ascent of the NHY to the HGT of AA, its lower half includes the upper half, and in the lower half itself there are the two phases of the aforementioned Tifferet; and since the upper half is included in the lower, it too already has twelve boundaries, like the lower half. (Part 1, Page 229, Item 264).

(to the question) Life by way of borrowing
See answer 47. (Part 1, Page 131, Item 12).

(to the question) Outer
See answer 126.

(to the question) Milk
At the time of birth, when the door of Katnut returns to control, by the power of the ascent of the bottom Hey to the Einayim, so that YESHSUT descend and diminish to the phase of VAK, and the GAR depart from them, as is known (see answer 26), and nothing remains there but the lights of Ruach and Nefesh — then the light of Ruach again ascends to the vessels of HBD, and the light of Nefesh, which was in NHY, ascends to the vessels of HGT — then the phase of the coarseness of Hod, Yesod, and Malchut that was not clarified also ascends with it, and is included in the new coupling of HGT, which is phase 1; it receives the phase of a corrected screen of phase 1 through its inclusion in that coupling, and then it becomes milk, for the level of Hassadim that comes out there upon phase 1 is discerned as milk. And when ZA nurses and receives this milk into itself, it attains the phase of the coarseness of Hod, Yesod, and Malchut, corrected in the screen of the upper one; and it too, in its end, becomes fit to couple upon it, and the level of the five Hassadim and the five Gevurot comes out in it. Hence the milk that it nurses is considered to be the phase of the redness in it, for it becomes in it a phase of coarseness corrected in the screen of phase 1. And all coarseness drawn from Ima is discerned as redness, for Bina of the second restriction is called the red land, as is known. (Part 1, Page 161, Item 108; Page 137, Item 32; Part 1, Page 144, Item 59).

(to the question) Milk and blood
Milk (with a tzere under the Chet), which is the fat, is drawn from the drop of the male waters of Aba. And blood is drawn from the drop of the female waters. And from both of them ZA is built, and they are offered near to the upper one. (Part 1, Page 162, Item 110).

(to the question) The navel of the heart
The place of the point of the Chazeh is called the navel of the heart. (Part 1, Page 150, Item 79).

(to the question) The twelve diagonal boundaries
It is known that the five Hassadim, called HGT NH, are opposite the five phases of KHB ZON, and it is found that the essence of ZA is only Netzah. And from the side of its Mochin from AVI, which receive from the corresponding phase in AB of AK, in which the Sefirot were interchanged, so that the light of Hochma came into the vessel of Keter, and so forth, and the light of Netzah ascended into Tifferet — hence the essence of ZA is discerned as the Tifferet of the ten Sefirot, and its phases of Hesed and Gevura are by the power of its inclusion in the upper ones, and its NHY are by the power of the inclusion of Malchut in it. Thus the Tifferet includes all the VAK. And it is known that by the ascent of the bottom Hey to the Einayim, a left line is made in all the Sefirot, for the essence of the Sefirot is discerned as the right line, and the phase of the coarseness of Malchut included in each and every Sefira, up to the Einayim, is discerned as the left line. Accordingly, there are found to be two phases of VAK in ZA: the first of the right line, and the second of the left line, and they are called the twelve diagonal boundaries, for each phase has a boundary of its own. And they are called diagonal [Alachson], because the inclusion of the two Heys made by the ascent of the bottom Hey to the Einayim is called a diagonal, for a line is made in them from the face to the back: since the upper point is of the phase of the face, from the Garon upward, and the lower point is of the phase of the back, from the Tabur downward, they are therefore understood as a diagonal, which runs from the face to the back. And this is the secret that the Parsa in the middle of the body, which is the root of this ascent, stands diagonally, as is known. (Page 229, Item 262).

(to the question) The YH of Elokim
The expansion of the thirty-two paths of Hochma within the fifty gates of Bina — that is, in the phase of Katnut, where there is as yet no revelation but the phase of the five Gevurot of the Katnut of Ima — is discerned as the phase of the YH of Elokim. For the Katnut of Ima is the Name Elokim, and the phase of the Yod is the drop of the male waters of Aba included in it, and the Hey is the phase of the trace of the five Gevurot of the Katnut that is revealed in ZA by its means. But in the phase of the pregnancy of ZA, when there is not yet even the expansion of the fifty gates of Bina of Katnut, since the coarseness is in the phase of the root, it is discerned that only the letters ALEM of Elokim have been revealed there, and not the YH, which indicate the aforementioned expansion. See answer 14. (Page 225, Item 253; and in Ohr Pnimi, s.v. ALEM).

(to the question) Actual nursing
See answer 24, where two kinds of nursing of ZA were explained: for after it attained Nefesh de-Ruach from AVI at the time of birth and was born, it fell to BYA, and the Nefesh-Ruach of Atzilut that it had attained at the time of pregnancy and at its end was lost from it. Then, by nursing from the breasts of the animal, the phase of the Nefesh of Atzilut from the time of pregnancy returns to it; and by nursing from the breasts of a person, it attains the phase of Ruach. See there. Now, the nursing from the breasts of the animal is not considered a novelty in ZA, for it acquired that same light of Nefesh at the time of pregnancy, and now it is only a return alone. And all the novelty it acquires at the time of nursing is only with regard to the light of Ruach, which it had not at all managed to receive at the time of birth, for it immediately fell to BYA. Hence the essence of the nursing and its novelty is discerned only with regard to the phase of nursing from the breasts of a person, which is nursing from the breasts of Bina. (Part 1, Page 133, Item 19).

(to the question) The nursing of the NHY from the breasts
After the coming of the Gadlut of nursing, that is, in the seven years following the second pregnancy, the GAR of Ruach are then clothed in the vessels of HBD, and the phase of the VAK of nursing descends to the HGT NHY, for the GAR of Ruach reject the Katnut downward. And it is then discerned that the phase of the milk of the nursing of the twenty-four months descended and was clothed in the NHY; and it is now found that the NHY of ZA nurse from the breasts of Ima, meaning that they receive these Mochin of the nursing of the twenty-four months.

(to the question) The descent of the Katnut downward
Every new light is received only in the upper vessels of the Partzuf, in its HBD, and the light smaller than it that was there previously descends downward. Hence, at the coming of the light of Gadlut, it is found that it rejects the Katnut from the upper vessels downward. (Part 1, Page 202, Item 197).

(to the question) The thigh of Jacob
See answer 65, where it was explained that the essence of ZA is Netzah, and its HGT are from the upper ones, and Hod is from the lower ones, which is Malchut. And all the hold of the Sitra Achra can be only in Malchut, and not in ZA itself. Therefore the Sitra Achra can cling to the Hod of ZA, since it is from the inclusion of Malchut in it, and not to Netzah, which is the phase of ZA itself.

(to the question) Liver
The inner vessel in which the light of Nefesh dwells is called the liver. And it stands opposite the upper three thirds of the NHY. (Part 1, Page 210, Items 216, 217, and 220).

(to the question) The twenty-four boundaries
Tifferet is the essence of the ten Sefirot (as above, item 65). Now, the Tifferet of AA has two phases of the ten Sefirot, for in its upper half it is at the utmost completeness, and it belongs to the portion of AVI; and in its lower half it already belongs to the portion of ZA, which is not so complete. Also, from its half upward it is in the phase of covered Hassadim, and from its half downward it is in the phase of revealed Hassadim.

(to the question) The twenty-four months of nursing
See answer 72. (Ibid.)

(to the question) The outer vessels of AVI
When AVI couple for the need of ZA from the phase of the coarseness of Keter that remained in them from the time of their own pregnancy, it is discerned that the coupling is from the phase of the outer vessels — that is, from the phase of their own pregnancy Partzuf, which is their outer Partzuf. And the level of this coupling is the level of NHY. And when they couple from the phase of the coarseness of phase 1 that remained in them from the phase of their nursing Partzuf, it is discerned that the coupling is from the phase of their middle vessels, for the nursing Partzuf is the middle Partzuf. For there are three Partzufim: the Partzuf of Gadlut in the innermost of all, and upon it the Partzuf of nursing is clothed, and upon it the Partzuf of pregnancy is clothed. (Part 1, Page 159, Item 103).

(to the question) The inner vessels of AVI
When AVI couple from phase 2 and phase 3 of the coarseness, that is, from their phase of Gadlut, it is discerned that the coupling is from their inner vessels — that is, from the phase of their inner Partzuf. See answer 74.

(to the question) The upper vessels are enlarged first
This is the rule: the upper one bestows upon the coarser thing, and the lower one receives only in the more refined vessels. Meaning: the measure of the level that comes out by the coupling with the upper light depends on the abundance of the coarseness, for the thicker the phase of the screen, the greater the level of light, as is known. However, when the light is received in the lower one, it is received in the more refined vessels, that is, in the vessels of HBD, for the more refined a vessel is, the more equality it has with the light that can be clothed in it. Hence, when the light of Nefesh comes into the Partzuf, it is received in the HBD of the Partzuf, which are the more refined vessels; and it is found that the upper vessels are enlarged first, namely HBD, but HGT NHY are still without light. Rather, afterward, when the light of Ruach also comes into the Partzuf, Ruach rejects the light of Nefesh from the vessels of HBD to the vessels of HGT, and is itself clothed in the vessels of HBD; and it is then found that also the vessels of HGT were enlarged, for the light of Nefesh is now clothed in them. But the vessels of NHY have not yet been enlarged at all, and are still without light, until the light of Neshamah comes; then the Neshamah rejects the light of Ruach from the vessels of HBD to the vessels of HGT, so that it may be clothed in HBD itself, and likewise the light of Ruach rejects the light of Nefesh to the vessels of NHY, so that it may be clothed in the vessels of HGT itself. And it is then found that also the lower vessels of NHY were enlarged. Thus it is always the upper vessels that are enlarged first. (Part 1, Page 197, Item 193).

(to the question) Klalut [inclusion]
At the time when a measure of coarseness corrected in the fitting screen has already entered within the Partzuf, except that it is still lacking a coupling upon it, for some reason, it is discerned that the Mochin are completed in it from the phase of its inclusion, for all its corrections have already been completed, and it lacks only a coupling. (Part 1, Page 219, Item 238).

(to the question) The Keter of ZA
The Keter of ZA is not included in its Mochin, for both the vessel and the light are not of its own phase but of its upper one. And the reason is that the Mochin of ZA are drawn principally from AVI, which relate to AB of AK, in which the lights were interchanged, so that Hochma came into the vessel of Keter, and Bina into the vessel of Hochma, and so forth, and the light of Keter remained in the mouth of the upper one and did not expand to the Partzuf (as above, in Part 5, Page 291, Item 2; see there the whole continuation, for all that is brought there concerning the illumination of Keter applies also to the Keter of ZA). Thus, from the phase of AB of AK, both the vessel is not of the phase of AB, for it is the phase of the mouth of the upper one, since its Keter stands there; and the light does not belong to it, for AB is of the coarseness of phase 3, while Keter is of phase 4, as seen there in Ohr Pnimi. And the same is true in ZA, for its Mochin relate to it, as is known.

(to the question) Heart
The vessel in which the light of Ruach dwells is called the heart. And it stands in the HGT. (Part 1, Page 210, Items 216, 217, 218, and 220).

(to the question) The thirty-two Elokim of the Work of Creation
It is known that the first expansion of the thirty-two paths of Hochma and the fifty gates of Bina is in the phase of the nursing of ZA. However, it is discerned here that the LBNH [thirty-two and fifty] shine within the fifty gates of Bina, meaning that their own phase of LBNH is not revealed, but only within the concealment and clothing of the fifty gates of Bina. And from this phase, the fifty gates of Bina are called by the name the thirty-two Elokim, for Bina, which is called Elokim, reveals from within itself the phase of the thirty-two paths of Hochma. (See above, answer 51.) And at the time of the Gadlut of ZA, the thirty-two paths of Hochma are then revealed from their own phase, and they are then called the thirty-two HaVaYaH's. (Part 1, Page 227, Item 258.)

(to the question) The thirty-two paths of Hochma
See answer 51.

(to the question) The thirty-two teeth
By the power of the expansion of the thirty-two paths within the fifty gates of Bina (as above in answer 80), by this power the thirty-two teeth sprout at the time of nursing, which are the phase of the revelation that the fifty gates of Bina reveal from within themselves the thirty-two paths of Hochma. (Part 1, Page 228, Item 259).

(to the question) Outside the body
Every Sefira includes ten Sefirot, as is known, and there is a great difference here. For in the essence of the Sefira itself, and likewise in what it includes from the upper ones over it, it bears all the forces and restrictions within them, for all the forces in the upper ones necessarily rule over the lower ones. But from what the Sefira includes from the lower ones, it is included only from the phase of their lights alone, but not from the forces and restrictions in the lower ones. For this is the rule: no screen or restriction can ascend even a bit above the place of its emergence.

(to the question) Birth
At the moment the coarseness of the body of ZA, which is different in phase from Ima, becomes apparent, it is discerned at the same time that it was born and came out, for just as the corporeal are separated from one another by a change of place, so are the spiritual separated from one another by the change of form that falls between them. (Part 1, Page 127, Items 1 and 6).

(to the question) Megulim [revealed]
Filling and garment have the same matter, for every lower one comes out in the place of the deficiency of the upper one and fills it with its lights, as stated at length in the Partzufim of AK. Hence the lower one is discerned as the phase of the filling of the upper one and as the phase of the garment of the upper one.

(to the question) Brain
The vessel in which the Neshamah is clothed is called the brain. And it stands in the GAR. (Part 1, Page 210, Items 216, 218, and 219).

(to the question) Mochin of Elokim
The Mochin of ZA that come from the first pregnancy, and from the second pregnancy after the two years of nursing, until it becomes a child of nine years and one day, are all Mochin of the Names of Elokim. But the Mochin that come after the third pregnancy, following nine years and one day, are Mochin of the Names of HaVaYaH. (Part 1, Page 221, Item 243).

(to the question) The Mochin of a child of four years
The Mochin of a child of four years are: the inner and surrounding ones of Ima of Katnut, which are the Katnut of the five Gevurot along with the Gadlut of the five Gevurot; and likewise the phase of the NH of the inner ones of Aba of Katnut, where the Netzah of the five Hassadim of Aba is clothed in the Hochma of ZA, and the Hod of the five Hassadim is clothed in the Bina of ZA, and the vessel of Daat is still empty of light. (Part 1, Page 166, Item 123).

(to the question) The Mochin of a child of six years and one day
The Mochin of a child of six years and one day are the inner and surrounding ones of Ima, and all the inner ones of Aba of Katnut, which are HGT NH. And then the NH of the five Hassadim descend from the HB to the Hesed and Gevura of ZA, and the HGT of the five Hassadim are clothed in the HBD of ZA. And he then has some Daat, for the Tifferet of the five Hassadim of Aba is now clothed within the Daat of ZA. And this is the age of the young children, whose acquisition of movable property is valid, for the VAK are called movable property, since they are moved from mercy to judgment and from judgment to mercy. And these five Hassadim of Aba are clothed within the vessels of the NHY of Tevuna, within her five lower joints: for the HGT of the five Hassadim of Aba are clothed within the two middle joints of her NH, and within the joint of her crown of Yesod. And the NH of the five Hassadim of Aba are clothed within the two lower thirds of her NH. (Part 1, Page 167, Item 125).

(to the question) The Mochin of a child of nine years and one day
The Mochin of a child of nine years and one day are the inner and surrounding ones of Ima of Katnut, and the inner and surrounding ones of Aba of Katnut. For then the GAR of the five Hassadim descend, which are the phase of the LM of the Tzelem of the five Hassadim, that is, the three upper ones: HBD. And then they reject the HGT of the five Hassadim from the vessels of HBD of ZA to the vessels of HGT, and are clothed in the vessels of HBD. Likewise, the HGT of the five Hassadim reject the NH from the HG to the vessels of the NHY of ZA, and are clothed in the HGT. And these surrounding ones of Aba are clothed within the three upper thirds of the NHY of Tevuna. And now ZA is completed in its ten Sefirot from the phase of the light of Ruach, and it is now fit to ascend as MAN for the Mochin of birth. (Part 1, Page 168, Items 127 and 130).

(to the question) Mochin of Gadlut
The Mochin that ZA receives by its ascent as MAN after it becomes a child of nine years and one day, called the third pregnancy, are considered Mochin of birth, for through them even ZON return face-to-face, and become fit for the birth of souls. And they are the ones called Mochin of Gadlut. (Part 1, Page 156, Item 92).

(to the question) Mochin of birth
See answer 91. (Part 1, Page 155, Item 87).

(to the question) Mochin of inclusion
See answer 77. (Part 1, Page 219, Item 238).

(to the question) Mochin of Katnut
All the Mochin that come in the first pregnancy and in the second pregnancy, until he becomes a child of nine years and one day, are called Mochin of Katnut, apart from the VAK of the Gadlut of Ima, which he also receives in the second pregnancy. However, these VAK of Gadlut are almost equal in value to the GAR of the Mochin of Katnut. (Part 1, Page 179, Item 163).

(to the question) Sustenance
The phase of the sustenance of the Partzuf must always be from the level above the Partzuf itself, for this sustenance prepares it to ascend there and clothe there permanently. See answer 24. (Part 1, Page 144, Item 60).

(to the question) The actual half of the Partzuf
The point of the Chazeh in the Partzuf is considered its actual half, for there are two endings: one from the side of the middle line, and it is the phase of the ending for the lights; and the second is from the side of the extremities, and it is the ending for the phase of the vessels. Now, from the side of the vessels, half of the Partzuf ends at the place of the Tabur. However, it is not considered its actual half, for the principal discernment in the Partzuf is from the phase of its lights. Hence only at the ending of the middle line, which is at the place of the Chazeh, is the ending of half of the Partzuf considered. (Part 1, Page 150, Item 79).

(to the question) Movable property
The VAK are called movable property, for as long as there is no phase of GAR in the Partzuf, they are moved from judgment to mercy and from mercy to judgment. (Part 1, Page 167, Item 125).

(to the question) Mi
Bina is called Mi, as it is written: 'Lift up your eyes on high and see who created these,' as stated in the Zohar, Bereshit, at its beginning. (Part 1, Page 131, Item 11).

(to the question) The place of pregnancy
The principal correction desired in the pregnancy is to illuminate it from the phase of the coarseness of the second restriction, in the secret of the ascent of the bottom Hey to the Einayim, called the filling of Alfin, as is known. Hence the place of pregnancy is discerned in the lower third of the Tifferet of Ima, which receives from the corresponding phase in SAG of AK from the Tabur downward, where the GAR of Nekudim are clothed — for in them this root of the ascent of the bottom Hey to the Einayim was begun. Hence this place is called the belly, or the place of pregnancy. (Part 1, Page 128, Item 5).

(to the question) The surrounding ones of the LM of the Tzelem
The level of the ten Sefirot of the Mochin that comes out in the upper one for the need of the lower one is divided into inner and surrounding ones, where the inner ones are called the Tzadi of the Tzelem, meaning the VAK of those Mochin, and the surrounding ones are called the LM of the Tzelem, meaning the GAR of those ten Sefirot. (Part 1, Page 158, Item 98).

(to the question) The surrounding ones of the Katnut of Aba
The phase of the GAR of the five Hassadim that come in the three years from six years and one day to nine years and one day are called the surrounding ones of the Katnut of Aba. (Part 1, Page 186, Item 179).

(to the question) The surrounding ones of the Katnut of Ima
The GAR of the five Gevurot, which he receives immediately at the time of his ascent to the second pregnancy, after the two years of nursing, are called the surrounding ones of the Katnut of Ima, for the five Gevurot relate to the Mochin of Ima, and the five Hassadim relate to the Mochin of Aba. (Ibid.)

(to the question) The NH outside the body
See answer 83.

(to the question) The cleansing of the waste
The coarseness in the MAN of the lower one, which ascends and is included in the coupling of the upper Partzuf, is clarified and corrected there — meaning that the coarseness attains the phase of the screen from the upper one, and then the lower one itself is fit for coupling. Hence everything depends on the measure of the screen used in that coupling of the upper one: if, for example, the screen is of phase 1, then at that time only phase 1 is clarified from the coarseness, and the rest comes out in the phase of waste, for the screen did not correct it. Hence that correction is discerned by the name the cleansing of the waste, for the amount that the screen absorbs from it is cleansed and becomes fit for coupling. (Part 1, Page 145, Item 62).

(to the question) The fifty gates of Bina
See above, answer 52.

(to the question) The fifty gates of Bina within ZA
It is known that the fifty gates of Bina mean the five Gevurot of Ima, for each one includes ten, and they are fifty. And when they are in Katnut, they are fifty less one, that is, only forty-nine gates, and this indicates that they lack the head and the GAR, being only the seven lower ones. And each one includes all of them, making seven times seven, which are forty-nine. And these forty-nine gates expand in ZA at the time of its Katnut. And in Gadlut, the fiftieth gate also expands in it, which is their GAR. And this fiftieth gate, which he merits at the time of his Gadlut, is by the power of the garments of the upper Ima, which he received from the days of his pregnancy, which are ten garments for his five Hassadim and five Gevurot, called the ten Names of Ehyeh. (Part 1, Page 143, Item 58).

(to the question) The Netzah of Israel
See answer 70.

(to the question) He cannot bear [Sovel]
It is known that the difference of form distances the spiritual ones from one another. Hence, after the fetus thickens and its coarseness, which is different from its mother, becomes apparent, it is discerned that the vessels of Ima can no longer bear it, and they separate it from themselves, and it comes out. (Page 128, Item 6).

(to the question) Waste that is not final
See above, in answer 31, where three kinds of waste are: the first, those that still belong to the phase of ZA itself, which are the remnants of Hod, Yesod, and Malchut, and these do not come out in the secret of the blood of birth, but ascend to HGT and turn into milk. The second are the remnants that remain after the clarifications of ZA, which are considered waste to it, and nevertheless something is clarified from them, and from them the Nukva of ZA is made, and all the Partzufim of holiness of BYA; and these come out outside in the secret of the blood of birth, but they are pure blood, for from them are clarified all the Partzufim below ZA. And they are the ones called 'waste that is not final,' for they are still clarified to the side of holiness, as explained. They are also called 'the waste of the first eight Sefirot,' meaning the remnants that remain from the phase of the first eight Sefirot of ZA, from Keter to Netzah; for in these remnants ZA no longer has any portion, since these eight Sefirot of ZA were clarified completely, and what remained of them is considered waste to it; hence they come out in the secret of the blood of birth. But the remnants of the last three Sefirot, Hod, Yesod, and Malchut of ZA, are considered one phase, and do not come out in the blood of birth, as above.

(to the question) Final waste
See answer 109. (Part 1, Page 139, Item 41).

(to the question) The waste of the first eight Sefirot
See answer 109. (Part 1, Page 137, Item 31).

(to the question) Stopped up
The Achoraim of the Yesod of Ima, which expand to the Chazeh of ZA, stop up the five Hassadim and do not allow them to expand from the Chazeh downward; and the five Hassadim are then discerned as being stopped up there. For the Hassadim expand from the Chazeh downward only at the time that they are revealed in the illumination of Hochma, and the Achoraim of Ima hold back the illumination of Hochma, as is known. (Part 1, Page 168, Item 121).

(to the question) Worlds and souls
There are two couplings in AVI: the first is the coupling to sustain the worlds, and this is as long as Ima is in Achoraim toward Aba, in the secret of 'for He delights in mercy,' drawing from Aba Hassadim without the illumination of Hochma. The second is the coupling of the birth of souls, and this is only after Ima removes her Achoraim and returns face-to-face with Aba. And the worlds drawn from the first coupling mean the externality of the Sefirot, and the souls that come from the second coupling mean the internality of the Sefirot. And the reason is that the light of Hochma cannot be clothed in the Partzuf except by being clothed in the light of Hassadim; thus the light of Hassadim is the externality and the garment for the light of the souls, which are in the illumination of Hochma. And it is found that from the first coupling of AVI the externalities and garments are drawn, and from the second coupling of AVI the internalities that are clothed in them are drawn, namely the souls, which are in the illumination of Hochma. And with this you will understand the matter of the three Partzufim that clothe one within another, called the outer, the middle, and the inner: the outer and the middle are phases of worlds, drawn from the first coupling, and the inner is the phase of souls, drawn from the second coupling mentioned above. (Part 1, Page 212, Item 223).

(to the question) The age of a complete man
The age of a complete man is after he is more than thirteen years and one day, for then he attains the Mochin of birth.

(to the question) The age of a child of nine years and one day
See answer 90. (Ibid.)

(to the question) The age of a child of eighteen
The age of a child of eighteen is after he receives the Lamed of the Tzelem of the phase of the Mochin of birth, as stated in its place. (Ibid.)

(to the question) The age of the young children
See above, in answer 89. (Ibid.)

(to the question) The first pregnancy
In the first pregnancy, the phase of the Katnut of ZA of Nekudim is corrected in return — that is, the six vessels: HBD, HGT, and the point of the Chazeh, in the level of NHY, which is the light of Nefesh. And it is called three within three, for only the three upper vessels are enlarged in the pregnancy, and the three lower ones are included in them. And at the end of the pregnancy, at the time of birth, AVI couple in the screen of phase 1, from the phase of their middle vessels, and the level of Ruach comes out for ZA; but ZA cannot receive it now, for it is born immediately and falls to BYA, and loses even the phase of the Nefesh of Atzilut. And through its nursing there from the lower two thirds of Atik, which left their record in the NHY of AA of Atzilut, it returns and acquires the Nefesh of Atzilut from the time of the pregnancy, and ascends from BYA and clothes the NHY of AA of Atzilut. (Part 1, Page 152, Item 85). See above, answer 24.

(to the question) The second pregnancy
The second pregnancy completes the vessels from the Chazeh downward, which were missing after all the correction of the first pregnancy. For in the first pregnancy only the inner vessels were corrected, which are the phase of the vessels within the body, which from the phase of the correction of the lines are called HBD HGT up to the Chazeh, as above in answer 118. And he lacks the AHP, which are the NHY from the Chazeh downward. And these are completed for him in the second pregnancy by the lengthening of the legs of Ima, for the bottom Hey descends from the Einayim, and the AHP of ZA return to their place, and then the ten vessels are completed. And this second pregnancy is the secret of the first union mentioned in AVI and in ZON, to make it a vessel.

(to the question) The third pregnancy
After he becomes a child of nine years and one day, having already received all the four levels that come by means of the second pregnancy, he then ascends as MAN for the need of the Mochin of birth, called the third pregnancy, or the second pregnancy of Gadlut. And this is by the raising of MAN to AVI from the phase of their Achoraim that fell from the third division of Nekudim, from the MAN of the Vav and the point, which they received from the Yesod of AK. For then Ima removed her Achoraim and returned with Aba face-to-face, and from this phase four levels came out from the phase of the upper AVI, and four levels from the phase of YESHSUT. And according to the measure that ZA raises from these Achoraim, so do the Mochin that he receives by their means grow. And this third pregnancy is called in many places by the name the second pregnancy as well, for he calls the second pregnancy, after the two years of nursing, the second pregnancy of Katnut, and this third pregnancy, which comes after nine years and one day, he calls the second pregnancy of Gadlut. And this is a matter understood from its context. (Part 1, Page 152, Item 86; Part 1, Page 156, Item 92; Page 159, Item 102).

(to the question) Turbidity of the blood
The coarseness in the vessels of the coupling, which are the vessels of NHY, is called by the name blood. And as long as they have not been corrected with the screen of the upper one, they are discerned as turbid, for the will to receive without a screen is the portion of the shells, as is known. And when they are corrected by the upper one and attain the power of the screen, then they are discerned as having become clear and refined, in a manner that they are fit to couple with the upper light. (Part 1, Page 145, Item 62).

(to the question) Turbidity of the waters
The phases of the bottom Hey of the first restriction, which cannot receive the phase of the coagulation of the Yesod of Aba, which makes ZA into the phase of a firmament (See answer 37.), being included in the MAN of ZA, are discerned as the turbidity of the waters. (Part 1, Page 133, Item 21).

(to the question) The upper ones of the vessels are enlarged first
See answer 76.

(to the question) The world of the male
Bina is called the world of the male, relative to her NHY that clothe in ZA, which is male. (Part 1, Page 131, Item 13).

(to the question) Ten kinds of blood
ZA includes the five Hassadim and the five Gevurot, for from the phase of the fifth Hesed, which is Hod, come out the five Gevurot, being the phase of the Malchut of the five Hassadim, as is known. And relative to the separate Nukva of ZA, ZA is called only the phase of the five Hassadim alone, and the Nukva is entirely the five Gevurot.

(to the question) Inner
There are three Partzufim: the Partzuf of the pregnancy, which is the level of NHY; and the Partzuf of the nursing, which is the level of HGT; and the Partzuf of Gadlut, which is the level of HBD. And they clothe one within the other. The Partzuf of Gadlut clothes from the Chazeh downward, within the Partzuf of the nursing; and the Partzuf of the nursing clothes from the Chazeh downward, within the Partzuf of the pregnancy. Hence the Partzuf of Gadlut is innermost of them all, and is therefore called inner. And the Partzuf of the pregnancy is outermost of them all, and is therefore called outer. And the Partzuf of the nursing is between them, and is therefore called middle. (Part 1, Page 210, Item 214).

(to the question) Internality of the Katnut of Aba
The VAK of the five Hassadim, which ZA receives from the age of two years until the sixth year and one day, are called the inner ones of the Katnut of Aba. See item 119. (Part 1, Page 186, Item 179).

(to the question) Internality of the Katnut of Ima
The Nefesh-Ruach of Ruach that ZA receives in the two years of nursing are called the inner ones of the Katnut of Ima. See item 119. (Part 1, Page 184, Items 172 and 173).

(to the question) Internality and externality
There are three explanations regarding the matter of internality and externality: the first, according to the discernment of the couplings of AVI, according to the divisions of Nekudim, as above in item 113.

(to the question) Pesi'a Lebar [a step outward]
It has already been explained in Part 9, Page 841, Answer 90; see there. (Part 1, Page 146, Item 66).

(to the question) Paotot [young children]
See above, answer 89. (Part 1, Page 167, Item 125).

(to the question) The forming of the fetus
The forming of the fetus is made by the phase of the redness of Ima, which is the phase of the coarseness and the screens upon which the coupling is made, that establish the level and conclude each and every organ of ZA in its form. (Part 1, Page 133, Item 21).

(to the question) Cooling
At the departure of the lights from the vessels, it is discerned that the vessels have cooled, because they have ceased from performing their action. (Part 1, Page 130, Item 8).

(to the question) Tzeirei
Bina is called Tzeirei, because all the organs of ZA receive their form through the screen of her coarseness. (Part 1, Page 133, Item 21).

(to the question) Narrow
The abundant influence of the Hassadim is called by the name expansion, or width; and the restriction of the Hassadim is called by the name narrow. But the restriction of Hochma is called by the name short, and its influence by the name long. (Part 1, Page 128, Item 6).

(to the question) Kista de-Chayei
It is impossible for ZA to have Mochin lower than the inner ones of the Katnut of Ima, which are the phase of the Nefesh-Ruach of Ruach, which it attains in the two years of nursing; and these are called Kasta de-Chayei, meaning the measure of life. For the Mochin above this phase are not in it the measure of life, but only the phase of additional expansion, which do not necessitate permanence, and they are with him passing and returning according to the merit of the lower ones. (Part 1, Page 148, Item 73).

(to the question) Coagulation
It is known that the phase of the Yesod of Aba is narrow in Hassadim and long in Hochma. For the lack of Hassadim is called narrow (See answer 135), and from this phase of narrow, the light is called the light of coagulation, as it is written, "precious light and coagulation." For even though it is the precious light of Hochma, nevertheless it is in the phase of coagulation and cooling from the lack of Hassadim. Therefore this illumination of the Yesod of Aba is called by the name of the rennet that coagulates the milk, so that it curdles and becomes cheese. For when the female is in the phase of short and wide — meaning short of the illumination of Hochma, and wide in Hassadim — her drop of redness is found to lack only the phase of the longness of Aba, in order to correct the phase of the shortness within her. Hence only that measure that the light of the coagulation of Aba coagulates from her is corrected from her drop of redness, for only this measure is completed in the phase of the longness of Aba, which is all the life of the fetus, as is known that the light of Aba is the phase of Chaya. Therefore this light of the coagulation of Aba is beloved, for it does not join in the building of the fetus except that measure that was coagulated by it. And this is the secret of the blood that comes out at the time of birth, for it is from the MAN of ZA and the redness of Ima, which the light of the coagulation of Aba did not reach and did not coagulate; hence they are moist and red, for they were not joined in the building of the fetus. And for this reason ZA is called a firmament — that is, on account of its reception of the coagulation of Aba. And understand this. (Part 1, Page 133, Item 21).

(to the question) The head of the small one
The head of the small one is the light of Ruach in the vessels of HBD. And it is a head only relative to the vessels; however, the lights are the essence, and therefore HBD are discerned only as HGT, and the head of the small one is only HGT, for the vessels that clothe the light of Ruach are called HGT. (Part 1, Page 164, Item 118).

(to the question) Reshit [beginning]
The Hochma of ZA is called Reshit. And this is because his light of Hochma clothes in his vessel of Keter. For Hochma does not clothe in the vessel of Hochma except only in AA, which is drawn from the phase corresponding to it from the Partzuf of Galgalta of AK. But in AVI, Hochma clothes in their Keter, because they are drawn from the phases corresponding to them from the AB of AK, in which the lights were exchanged: Hochma came in the vessel of Keter, and the light of Bina in Hochma. Therefore ZA, whose Mochin are drawn mainly from AVI, also has Hochma clothed in the vessel of Keter; and Hochma is found to be the beginning of the Partzuf in him. (Part 1, Page 163, Item 113).

(to the question) The long foot of the monkey
See answer 39. (Part 1, Page 137, Item 30).

(to the question) Firmament
See answer 137. (Part 1, Page 133, Item 21).

(to the question) Question
See answer 47.

(to the question) Shaddai with a dagesh
There is a Shaddai with a dagesh, and it is a holy name; and there is a Shaddai with a rafe, and it is the phase of the breasts for nursing, as it is written, "between my breasts he shall lodge." And their explanation is: for the way of Aba, who is AB, is to illuminate covered Hassadim in the HGT, and revealed Hassadim only in the NHY, as is known. And if the coupling of AVI is in the middle vessels, which are the HGT, and the vessels of NHY are not yet there, the two illuminations come there one after the other in the secret of the wavering ones, for they are wavered from mercy to judgment and from judgment to mercy. For at the time that the lights of the Hassadim are covered in the Achoraim of Ima, they are then in the phase of mercy, in the abundant expansion of the Hassadim. And if the illumination of AB is revealed in them, a sealing of the Hassadim is made in them, which is the measure of judgment, for they become lacking in the influence. And this is because of the dominion of the Achoraim of Ima there. For there is no place for the revelation of the illumination of AB except from the Chazeh downward, after the conclusion of the Yesod of Ima, as is known.

(to the question) Shaddai with a rafe
See above, in answer 143.

(to the question) Breasts
The dadim [breasts] are called on account of the level of the Hassadim that is drawn from the breasts. And the shadayim are called on account of the illumination of AB that begins to be revealed from there, in the secret of AB, 216, and 26, which in Gematria is Shaddai. As above, in answer 143. (Part 1, Page 240, Item 288).

(to the question) Falsehood has no legs
See above, answer 70.

(to the question) The lower ones of the lights enter first
See above, answer 6.

(to the question) Middle
See above, answer 126.

(to the question) Torah
The Mochin of ZA are called by the name Torah. And this is in the secret of what our sages said: "the unripe fruits of the upper Hochma are Torah, and the unripe fruits of the upper Bina are the Shechina." The explanation: for fruits before the completion of their ripening are called unripe fruits. And it is known that the breaking of the vessels was because the vessels were small; but in the future, at the completion of the correction, after the vessels have grown in the world of correction, then BYA will return to be Atzilut, as it was before the breaking of the vessels, in the secret of "when the feet touch the feet," as is known. Hence the breaking was because the vessels received the great lights before they had grown all their need. And therefore this resembles unripe fruits. And it is known that the Achoraim of Aba, which were nullified at the time of the breaking of the vessels — from them come all the Mochin of ZA. Hence the unripe fruits of the upper Hochma, which are the nullified Achoraim of Aba — from them are drawn the Mochin of ZA, which are called Torah. And from the Achoraim of YESHSUT were made all the Mochin of the Nukva of ZA; and YESHSUT are Bina; hence the unripe fruits of the upper Bina are the Shechina. (Part 1, Page 131, Item 11).