Partie 9 · Observation intérieure

We have gained from the words of the Rav in this part the most important knowledge, encompassing all the ways of this wisdom: to know the matter of the Zivug [coupling] of the Partzufim — how each upper one couples in itself and corrects its lower one in all that it needs. For there is a very entangled question here, since the upper one cannot descend to correct the lower one, or even to raise it, because an upper one that descends to the place of the lower one necessarily becomes like it. For there is no matter of an imagined place here; rather, the measure of purity between one degree and another determines the name of a higher or a lower place. And if you say that the upper one descended to the place of the lower one, it means that it equalized with the lower one and coarsened like it. If so, how can it then ascend and return to its place, since it too now needs someone to raise it? And likewise the lower one — how can it ascend to the upper one to receive some correction? For if it can ascend to the upper one, it is already as pure as it, and equalizes with it in purity, for this is the meaning of ascent.

And the Rav has let us hear that the AHP [Awzen, Hotem, Peh — ear, nose, mouth] of the upper one are always joined to the degree of GE [Galgalta ve Eynaim — skull and eyes] of the lower one. The root of the matter begins as early as the time of the Katnut [smallness] of Nekudim, at the time of Tzimtzum Bet [the second restriction], when the lower Hey rose to the Nikvey Eynaim [pupils of the eyes] of every degree — meaning that Bina received the place of the Tzimtzum into herself, with the matter of the Zivug de Haka'a [coupling by striking] at the place of the Malchut of Tzimtzum Aleph, namely below the GAR of Bina, as is known. Therefore the seven lower Sefirot of Awzen, Hotem, and Peh of the Rosh [head] went out to the degree of GE of the Toch [interior]; for the degree of AHP of the Toch fell to the degree of the Sof [end], and nothing remained in the Toch but GE alone. Likewise in the Sof there remained only GE alone, and their AHP fell below the ending of the Kav [line], like the point of this world of Tzimtzum Aleph, where the Kav of Ein Sof ended. And that difference which remained between the two ending points of the Tzimtzum became the place for the three worlds called BYA of Peruda [of separation]. They are the discernments of AHP of the ten Sefirot of NHY of AK, which fell outside of Atzilut because of the ending of the Kav that was made at the place of Bina of these ten Sefirot, as is known. Thus all the discernments of AHP of each and every degree fell from their own ten Sefirot, and the AHP of each of them remained adhered to the degree of the one below it — meaning that there is no longer any difference or any distinction between the AHP of the upper one and the GE of the lower one, for adhesion in spiritual matters means equivalence of form.

And although through the Zivug of the ascent of NHY of AK for MAN [Mayin Nukvin] to the Ta'amim of SAG, a new Light came out that split the Parsa — meaning that it once more annulled the new boundary of Tzimtzum Bet and returned all the AHP to their degree as at first, as is known — nevertheless all that restoration was annulled again at the time of the breaking of the vessels, as is known. Thus once more all the AHP fell again to the degree of the lower one, as in their Katnut at the beginning. And this is the axis of the whole correction to its very end: only to return all the AHP — which were corrupted again because of the breaking of the vessels and fell to the degree of the lower one of each — to their place, as they were at the time of the Gadlut [adulthood] of Nekudim, that is, after the new Light that came out upon the MAN of NHY of AK had already corrected all the fallen AHP and returned them to the degree — namely the time of the reign of the seven first kings, which spread down to the point of this world, as is known. After this restoration of all the AHP will be the end of correction; then the Raglin [legs] of Atzilut will be Matei [reaching], evenly with the legs of the preceding AK, and they will all end at the point of this world. And then the three worlds of BYA of Peruda will return to being actual Atzilut, and the Sitra Achra [other side] will be eradicated from the earth, and death will be swallowed up forever.

And after we have known that all the AHP of the upper one are adhered to the GE of the lower one of each, it is self-understood that at the very time the AHP of the upper one receive a correction, that correction rises also to the GE of the lower one, since they are adhered together — and remember well the word adhesion, whose meaning is equivalence. It follows that if we say the AHP of the upper one were corrected and returned to the degree of the upper one, it is necessarily so that the GE of the lower one also rose to the degree of the upper one. Thus the Lights of the upper one clothe in the GE of the lower one to the same measure that they clothe in its own AHP. Understand and remember this.

Therefore those Kelim [vessels] of AHP of the upper one are discerned as having two parts of Lights, distinct from one another: the first is the discernment of NRN [Nefesh, Ruach, Neshama] of the degree of the upper one itself, clothed in these AHP; the second is the discernments of NRN of the upper one that came out by reason of the addition of the MAN of the lower one — namely the GE adhered to the AHP, which are always called by the name MAN. And we have already elaborated on this in the body of the book.

And now you know the meaning of MAN: they are the discernment of GE of the lower one adhered to the AHP of the upper one. And with this you must understand that there is no Partzuf without MAN, just as there is no Partzuf without the matter of the fall of its own AHP — since both are one matter. For the AHP that fell from the Partzuf become, after their correction, the discernment of a Kli that raises MAN; and the GE of the lower one are themselves the MAN of that Partzuf, having been adhered to the AHP of the upper one at the time of the fall. And after the AHP were returned to the upper one, they necessarily raised with them also the GE adhered to them. Therefore these GE are discerned as being always the discernment of MAN of every Partzuf, and the AHP of the upper one that returned to it are always discerned as the Kelim that raised those MAN to their own place. And this matter necessarily applies in each and every Partzuf, as explained.

And after we have thoroughly known the matter of the Kli that raises MAN, and the matter of the MAN themselves, you will well understand what the Rav wrote, giving you the general rule that all MAN, of all the discernments, must ascend twice for MAN: at the first time of their ascent they do not receive any form at all; at the second time of their ascent they receive a form of Mochin of Ibur [brain-lights of conception] (as above in this part, items 6 and 8). And with this he interpreted the words of our sages, that a woman does not conceive from the first coming (there, item 9). For in the first coming [Bi'ah Kadma'ah], the MAN of the woman — namely the GE of the degree below her, adhered to her AHP — are then in their own first coming, that is, in their first time; therefore she cannot yet conceive from them, for no MAN can receive any form in their first coming, but only in the second coming can they receive the form of the Ibur, and then she conceives from them. And the reason is simple: the first coming is in order to correct a Kli and Ruach [spirit] for the woman herself. That is, this Zivug is what returns the fallen AHP of the woman herself and joins them to her, whereby they become a Kli that raises MAN, as above. And this Zivug is a Zivug of Gadlut of the upper AB SAG, which beget from their Zivug that new Light which brings the lower Hey down from the Eynaim of the discernment of the woman herself, annulling the boundary of Tzimtzum Bet for its time, until the woman returns her AHP into the structure of her ten Sefirot — which is the discernment of Mochin of Gadlut of the VAK; and afterwards Mochin of Gadlut of the Lights of Neshama are bestowed into these Kelim. And since her MAN are only of the discernment of GE alone, and also of the lower degree — in which the discernment of the Tzimtzum is far stronger than the Tzimtzum in the Eynaim of the woman, who is the upper one with respect to her MAN — it follows that the new Light, which suffices to bring the lower Hey down from the Eynaim of the woman, does not suffice at all to bring down the point of the Tzimtzum in the lower Hey of the Eynaim of her lower one, namely the MAN. Therefore the MAN of the lower one are not fit at all to receive anything from this Zivug of Gadlut that the woman receives, and thus they remain without any form. But afterwards, in the second coming, the woman couples from the discernment of her externality — namely from that discernment of level which she has from the time of her Katnut — and then she forms the newborn, only in the measure of Katnut that the Ibur can receive at that time, while the lower Hey is still in its Eynaim. Here you see that in the first coming, where the discernment of the Zivug of Gadlut is present, the MAN are not fit to receive anything; but in the second coming, where a Zivug of Katnut fit for its measure is measured out for it, then the woman conceives from it, and she forms the newborn according to the measure.

And so is the matter with every upper and lower one: although the MAN of the lower one are necessarily present at once in the first coming — namely at that time when the upper one begins to raise its own AHP through the Zivug of its upper-upper one — nevertheless, since it is a Zivug of Gadlut, the lower one is not fit to receive anything from it, even though it joins with the upper one there at the time of its Zivug of Gadlut. Rather, the upper one itself then takes its part, in the secret of the firstborn taking a double portion. But afterwards, when the upper one is already corrected in all its own discernments through its upper-upper one, it couples for the need of the lower one, from its discernment of externality, and measures out for it a level fit for it to receive, even at the time when the lower Hey is still in its Eynaim. And then it returns to it its part — that same part it received for it in the first coming, from the Zivug of Gadlut — yet still not all of it, for there it had a Zivug of Gadlut, but only a small part of it, fit for Mochin of Ibur.

Now that part of the MAN which the upper one carries within it from the time of the above first coming is called Hai Ruacha deShavak Bah Ba'alah beBi'ah Kadma'ah [that spirit which her husband left in her in the first coming]. It becomes the root for the whole discernment of NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] of the lower one attributed to that degree in which the AHP of the upper one were corrected. For example, if the first coming of the upper one was in the discernment of Neshama — that the drop of Hesed of the Zivug of AB SAG brought its lower Hey down from its Eynaim only to the discernment of Awzen, where only a level of Neshama comes out, as is known — then the part of the MAN present with it in this first coming is discerned as only NR of Neshama, namely NRNHY of Nefesh and NRNHY of Ruach. Afterwards, in the Zivugim that come in the upper one for the need of these MAN, it gives them back their part little by little: first Nefesh of Nefesh, and then Ruach of Nefesh, and so on — for over each degree that it gives to the lower one, it couples for it especially — until it returns to it all that Ruacha Kadma'ah [first spirit] which was in the upper one's possession from the time of the first coming. And then the power of begetting ceases, for it has nothing more to beget. However, of the discernment of Mochin of Haya there is in the upper one neither a discernment of a Kli that raises MAN, nor a discernment of Ruach, that it could bestow upon its lower one; for both the Kli and the Ruach were a root for the sons only of the discernment of Neshama, and not of the discernment of Haya, as explained.

Therefore, when it wishes to bestow something of Mochin of Haya, it itself needs an addition of Mochin from its own upper-upper one: the upper one ascends to the upper-upper one for MAN, and then, from the Zivug of AB SAG of the upper-upper one, it receives the drop of the Zivug that brings the lower Hey down from the Eynaim to the Hotem, whereby the AHP of the degree of Haya are returned to it, and it receives Mochin of Haya. And here the above matter of the first Kli and Ruach returns. For in the AHP of Haya, too, the GE of the lower one of that same discernment of Haya are adhered, and they too are found there with the AHP of the upper one at the time of the Zivug, so that the level of the Zivug clothes also in their discernment, in the way said above. But the MAN themselves cannot receive anything into them, being then in the discernment of a first coming, in which they have no form; therefore the upper one receives their part, in the secret of the Ruach the husband casts into her in the first coming. Afterwards the upper one couples especially for the need of the lower one, and forms it in the secret of the second coming — likewise little by little: first Nefesh of Nefesh of Haya, and afterwards Ruach of Nefesh of Haya, as above, in the way of the degrees, until it returns to it its whole part; and then the begetting ceases in it, for it has nothing more to beget. Only afterwards, when the upper one wishes to bestow upon it the discernment of Yechida, it must again first be corrected in these Mochin — that is, it needs to rise for MAN to its own upper-upper one, and so on in the above way; and then it again attains a new first Kli and Ruach for the need of Mochin of Yechida, and then it is fit once more to beget sons, namely of the discernment of Yechida, in the above way, until it returns to the lower one all the parts included in that first spirit of the discernment of Yechida. And after it has returned all of it to it, it ceases from begetting.

It still remains for us to understand what the Rav wrote in the matter of the two discernments of MAN that are required for the Nukva, which are the first MANTZEPACH, which she receives from ZA, and the second MANTZEPACH, which she receives from Ima (above, p. 793, items 91 and 93, see there). And what seems especially difficult at first sight: after we have well known the meaning of MAN — that they are discernments of GE of the lower one adhered to the AHP of the upper one — how then is it possible that discernments of the Nukva should be MAN in Ima, who is the upper-upper one with respect to the Nukva? For the GE of the Nukva are adhered only to the AHP of ZA, who is her upper one, and not to Ima, who is her upper-upper one.

And in order that these matters shine as they properly should, you must remember all that was clarified in the preceding part about the great difference between the three first Partzufim of Atzilut and ZON of Atzilut, and likewise the difference between the GAR of Nekudim and ZON of Nekudim. It is impossible to repeat both of those parts here on the spot, but we shall mention the beginning of the matters in brief. First one must know well the two kinds of Reshimot [records] of two distinct Masachim [screens] that served in the ten Sefirot of Nekudim. The first are the Reshimot of the Masach of SAG that was refined and rose to the Rosh of SAG of AK, in the secret of the lower Hey in the Eynaim, from which the GAR of Nekudim came out in completeness in the discernment of Katnut, and the ZAT of Nekudim with a small illumination — the Rav calls these Lights by the name Histaklut Eynaim beAHP [looking of the eyes into AHP], where the GAR received from the Shibolet haZakan [tip of the beard], and the ZAT received from the Hotem-Peh below the Shibolet haZakan, which is of the discernment of Guf. And the second are the Reshimot of the Masach of MA and BON of AK, which, being joined together with the Masach of SAG of AK, therefore rose with it for MAN to the Rosh of SAG. These Reshimot could not receive their correction from the Histaklut Eynaim beAHP through the Shibolet haZakan, like the Reshimot of SAG, because this secret of the Light of Awzen in the Shibolet haZakan was the discernment of the posterior of the Masach of GAR of Bina, which suffices only for the correction of HGT, and does not suffice for the correction of NHY of AK, since they need illumination of Hochma. Therefore the MA and BON of the Masach of NHY of AK became a discernment of MAN to AB SAG, and from the illumination of this Zivug a new Light came out that split the Parsa, and descended to MA and BON of AK below the Tabur, and shone through the Tabur and brought the lower Hey down from the Eynaim of Keter, and Keter gained its AHP, and likewise AVI — and this is the Gadlut of the GAR. And afterwards the Light went out through the Yesod of AK to the Yesodot of the GAR of Nekudim, and they begot the seven first kings, which spread down to BYA and were broken. (And it is good that you now study the Histaklut Pnimit on the seven first kings, from its beginning through item 7, where the source of the above matters is clarified.)

And you find that the GAR of Nekudim came out, in the main part of their essence, from the discernment of the Masach of SAG, and only the additional Mochin they received from the Reshimot of the Masach of NHY of AK. And the ZAT of Nekudim came out in their main part from the Reshimot of NHY of AK, which were for MAN to AB SAG and brought the lower Hey down from the Eynaim, so that through the Yesod of AK it coupled in the Peh of AVI of Nekudim, and they begot the seven kings. Thus the beginning of the emanation of ZA was from the Vav and a point, which the Yesod of AK shone to AVI of Nekudim; whereas from the Histaklut Eynaim the ZAT had only a small illumination.

And with this you will understand that the first Ibur of the three first Partzufim of Atzilut does not need the new Light that came out upon the MAN of NHY of AK. For every discernment is drawn from the discernment corresponding to it in the upper one, as is known; and the GAR of Atzilut are drawn from the GAR of Nekudim, whose main essence, of the discernment of Katnut, came out in completeness from the Masach of SAG, namely from the Histaklut Eynaim beAHP. Therefore in Atzilut, too, they need not come out of two kinds of Reshimot of two Partzufim; rather, each lower one comes out by unfolding through its own upper one, as is customary.

Not so the ZAT of Atzilut, which are the two Partzufim ZON of Atzilut: they could not be emanated from the discernment of the Masach of SAG — that is, from the discernment of AVI of Atzilut, whose source is from the Masach of SAG, as above — but only through the source of the Masach of NHY of AK. For even their Katnut has no root in the Masach of SAG of Nekudim, since the ZAT received from the Histaklut Eynaim only a small illumination, as above. Therefore even their Katnut necessarily requires the two kinds of Reshimot that served in Nekudim, which brought out the two Lights: the Reshimo of the Masach of SAG brought out the Light of Histaklut Eynaim beAHP, and the Reshimot of the Masach of NHY of the Partzuf Keter of AK brought out the new Light that split the Parsa.

And it follows that their branches now in Atzilut are: NHY of the Partzuf Keter of Atzilut, which is called AA [Arich Anpin] (marginal note from the holy handwriting of our master the author, of blessed memory: see in the Ilan that AA is Hochma), whose NHY receive from the discernment corresponding to them in the Partzufim of AK, which is the discernment of NHY of the Partzuf Keter of AK, called the inner AK; and AVI of Atzilut, who are considered the branches of AVI of Nekudim, from whom they received the main part of their essence — namely from the discernment of the Masach of SAG, which has no connection at all with the new Light of NHY of AK.

And from what has been said you will understand that even for the Ibur of ZA, three Partzufim must partake in it, namely NHY of AA, and AVI. Moreover, its main part is from NHY of AA, which receive from NHY of the inner AK, whence the main illumination of ZA is drawn; and from AVI it receives only a very small illumination. For even in Nekudim, where AVI were rooted in the Shibolet haZakan, nevertheless only a small illumination reached the ZAT of Nekudim — all the more so here in Atzilut, where AVI themselves are rooted only in the Hotem-Peh of the Dikna [beard], below the Shibolet, which are the two Mazalot: veNotzer, and veNakeh (marginal note from the holy handwriting of the author, of blessed memory: this needs study, for elsewhere he says that AVI are held in the first two HaVaYot of the Dikna, and ZA in the third HaVaYaH). Thus ZON have no hold any more in the Dikna of their own discernment. And you already know that the Dikna in its root is drawn from the discernment of Histaklut Eynaim beAHP. Yet certainly he needs AVI as well, that they partake in his Zivug, for they are his upper one by the unfolding of the degrees of the ten Sefirot of Ohr Yashar [direct Light], and they also received a small illumination at the time of Nekudim from the Masach of SAG as well, as above.

Thus it has been well clarified how ZON of Atzilut have two discernments of an upper one to them, which are NHY of AA, and AVI. And from this it follows that ZON necessarily have two discernments of Reshimot of their GE, which are: GE adhered to the AHP of NHY of AA, and GE adhered to the AHP of AVI. And you already know that these are two kinds of Reshimot distinct from one another, for the GE adhered to AVI come from the Masach of SAG, and the GE coming from AA are from the Masach of NHY of AK. But the main existence of ZON is in the Reshimot of the GE coming from NHY of AA, while the GE in them coming from AVI are a discernment of small illumination. And with this you will better understand the words of the Rav above, p. 752, items 30 and 31.)

And in the same way that was clarified in ZA, that he has two discernments of GE, so it is also in his Nukva. For she too, like ZA, has the main part of her existence from NHY of AA, drawn from NHY of the inner AK; only here NHY of AA are not discerned as the upper one of the Nukva, but only ZA, who clothes NHY of AA — because so she comes also in Nekudim, for there too she unfolded from ZA of Nekudim, and only of the discernment of the Masach of NHY of AK, like ZA. Likewise she has a root in the AHP of AVI, like ZA; but here too it is only by the mediation of ZA, for so she received also in Nekudim, only from ZA. So that, just as there are in ZA two discernments of GE, as above, so from ZA there are drawn to the Nukva likewise two discernments of AHP: the first attributed to NHY of AA, the second attributed to AVI. Understand this.

However, for the discernment of the Katnut of the Nukva, no correction yet reaches her MAN attributed to AVI, although they too are included with the AHP of ZA, as above. For to those discernments of her GE from the AHP of AVI, even at their source, in Nekudim, the correction did not reach them except at the time of Gadlut — when, through the Zivug of the Yesod of AK in the Peh of AVI of Nekudim, a small illumination spread there to the ZAT of Nekudim and they received the beginning of their form; but that beginning of form came at once wholly within the Gadlut, as is known. Thus, of the whole root that ZON have from the attribution of the Reshimot of the Masach of SAG, drawn to them from AVI, that main existence is revealed only at the time of the Gadlut of ZON. Whereas the existence of ZON of the attribution of the Masach of NHY of AK was revealed in these NHY even at the time of Katnut — that is, before the Yesod of AK sowed them, in the secret of the Vav and a point, into AVI of Nekudim, when they were still included in the Kelim and Lights of NHY of the inner AK itself. Thus in NHY of AK, ZON have a discernment of actual existence even in the Katnut, before they came to the Zivug of Gadlut in AVI. Not so in AVI: they have no revealed existence at the time of Katnut, but only a discernment of small illumination alone, which is not considered actual existence at all.

Therefore, both ZA and the Nukva have their Katnut drawn only from the discernments of the Reshimot of the Masach of NHY of AK, bestowed upon them by way of the NHY of AA, as above. And although their Zivugim were made in AVI, in the secret of the three partners, this is only on account of the order of the unfolding of the ten Sefirot of Ohr Yashar, in which Bina is the emanator of ZA, being the discernment of the cause of him, as is known. Therefore here too, in the Partzufim of Atzilut, they must unfold by way of AVI, although their existence comes from AA, as the Rav wrote above (p. 755, item 33). And this is similar to the Nukva in the Mochin of Gadlut, which she receives from Ima not by way of ZA — the meaning of which is as here: for the discernment of Katnut she receives from ZA himself, namely from his own discernment of Katnut drawn from NHY of AA, as above; but for the discernment of Gadlut, which is drawn especially from the Reshimot of SAG, whose source is in AVI, as above — the Nukva must therefore receive them from AVI, and the Ruach in ZA of the discernment of Katnut, drawn from the Reshimot of the Masach of NHY of AK, cannot assist in this at all; for so at their source in Nekudim, no existence of Gadlut was revealed in them, in the Vav and point that were included in NHY of AK before they came into the Yesodot in the Peh of AVI of Nekudim. Therefore here too the Nukva cannot receive anything from the Kli and Ruach of ZA, which are of the discernment of Katnut from the Masach of NHY of AK, but is obliged to receive this by way of Ima, as above. Nevertheless, with this, ZA himself must partake in that Zivug; and not only that, but he must receive the Mochin first, and he bestows them upon the Nukva. And this too is because, in the relation of the ten Sefirot of Ohr Yashar, ZA is the emanator and the cause of the Nukva, and therefore the Nukva cannot receive anything unless ZA gives to her. Thus, although the Mochin of Gadlut come in the main only from Ima, both to ZA and to the Nukva, nevertheless the Nukva must receive them by way of ZA. And in the same way the Mochin of Katnut of ZA: although their main part is from AA, still ZA cannot receive them except through AVI, who are the cause of him.

Thus it has been clarified that the discernments of the Katnut of ZON are drawn from the Reshimot of NHY of AK, by way of the NHY of AA to ZA, and by way of ZA to the Nukva — namely from the discernment of the Ruacha Kadma'ah [first spirit], which is the part of the Nukva that is with him in deposit from the time of his Zivug of Gadlut. For then she rose together with his AHP and was included in the Zivug of Gadlut there; and the level of the Zivug that came out there by reason of the addition of the MAN of the GE of the Nukva, adhered to the AHP of ZA — that is the part of the Nukva; only she had nothing with which to receive it, and therefore it remained in ZA in deposit, as above (p. 732, item 2), see there. And this deposit is called the first spirit found in ZA, which he afterwards returns to the Nukva little by little, as above.

But you must understand with this, that that first spirit is entirely of the discernment of the Masach and Reshimot of the NHY of AK. And although it came out in the Zivug of Gadlut of ZA, nevertheless this level, which is the part of the Nukva, which came out upon the addition of her MAN adhered to the Kelim of ZA — those MAN are only a discernment of GE of the Reshimot of the Masach of NHY of AK attributed to the Nukva, and hence the whole level called the first spirit is only of this discernment, attributed to NHY of AK. Understand this very well.

And you plainly see that the Nukva needs two kinds of MAN. For in order to ascend to the reception of Mochin of Gadlut from AVI, she needs the discernment of GE of the Reshimot of the Masach of SAG, drawn from Ima, which are an entirely different discernment from the discernments of the GE of her Katnut, which she received from the first spirit of ZON coming from the Reshimot of NHY of AK.

And with this you will understand the secret of the Nesirah [sawing apart], in which the Hochma and Hassadim depart from ZA — the meaning being that he then ascends for MAN to AVI, as the Rav wrote (p. 747, item 19). For seemingly there is room to ask: since only the Nukva receives from this Zivug of the externality of AVI, in order to raise her AHP, while ZA receives nothing from there — for he does not need it, having already been corrected in the Kelim and Lights of the Gadlut before this — then only the Nukva should have had to ascend for MAN, and not ZA. But from what has been clarified you will understand this well. For in truth, at the time ZA received his Mochin and raised then his AHP — just as the AHP of ZA are included of two kinds of Reshimot, of SAG and of NHY of AK, so necessarily there are adhered to them two discernments of GE of the Nukva: of SAG, and of NHY of AK. And thus the GE of SAG were also included in that first spirit, just as the GE of the Reshimot of NHY of AK were included there. Only at first he did not give the Nukva anything but the discernment of the first spirit of Katnut, which is of the discernments of the Reshimot of NHY of AK, as above. Therefore, after the Nukva has already been completed in the whole discernment of the Katnut — that is, when he has nothing more to give her of the level that came out upon the discernment of the addition of the MAN of the Reshimot of NHY of AK, for she has already taken all of it — then he gives her the discernment of the first spirit of the Reshimot of SAG, namely of the level that came out upon the discernments of the MAN of the GE of the Reshimot of SAG — this also being the discernment of Katnut alone, for nothing was included in his AHP but the discernment of GE alone, which are a discernment of Katnut so long as their own AHP are missing, as is known. And although it is a small illumination, of the discernment of Katnut, as above, nevertheless because of it he ascends for MAN to AVI, and he causes there the Zivug of AB SAG that brings the lower Hey down from the Eynaim of these Reshimot of the Masach of SAG; and then their AHP ascend and are completed in all their ten Sefirot of the discernment of the Kelim. And this is the secret of the Mochin of Binot and Gevurot that the Nukva then receives from Ima, not by way of ZA — meaning that both the discernment of these MAN, namely the discernment of the GE in them, and the discernment of the Gadlut, which is the completion of the AHP through the drop of Hesed of Aba, are not of the discernment of ZA himself, for the essence of ZA is only of the discernment of the Masach and Reshimot of NHY of AK, as above. Therefore they are discerned as being given by Ima to the Nukva, and not by ZA; yet first ZA receives them, as above, and afterwards he gives them to the Nukva. And remember this.

And the above two kinds of MAN are called the two MANTZEPACH: the first MANTZEPACH are of the discernments of the Reshimot of the Masach of NHY of AK, drawn to her by way of NHY of AA, and by way of ZA, at the time of the Katnut. And the second MANTZEPACH are of the discernments of the Reshimot of the Masach of SAG, drawn to her by way of the Histaklut Eynaim into the Hotem-Peh of the Dikna, of the discernment below the Shibolet, and the discernments of the Hotem-Peh of the Guf, and by way of AVI of Nekudim, and by way of AVI of Atzilut, not by way of ZA — that is, they are not of his discernment; only ZA takes them first, and he gives them to the Nukva, as above. Indeed, remember that all MAN mean: GE of the lower one at the time they are adhered to the AHP of the upper one. So that both the first MANTZEPACH are GE of the Nukva adhered to the AHP of ZA, and the second MANTZEPACH are discernments of GE of the Nukva adhered to the AHP of ZA — only the first are adhered to the AHP coming from the Reshimot of NHY of AK, which are the discernments of ZA himself, and the second are adhered to the AHP of ZA coming from the Reshimot of the Masach of SAG, which are not of the discernment of ZA himself, but of the discernments of Ima. Understand this well.

And with what has been clarified you will well understand the words of the Rav here: that from the first MANTZEPACH, which she took by way of ZA, which were complete Dinim [judgments], from them the five impure bloods are made; and the second MANTZEPACH, which she took from Ima, are sweetened Gevurot, and they are pure bloods, and they are the discernments of Zion and Jerusalem. Thus far his words. And you already know the secret of the Vav and point drawn from NHY of AK, which are in essence the lower Hey, only that she was sweetened with the quality of mercy, with the upper Hey, as written in Part 6. Therefore the discernments of the GE of the Nukva adhered to the AHP of ZA of his own discernment — being from the Reshimot of the Vav and point of NHY of AK, as above — are complete Dinim, for the essence of the lower Hey, upon which Tzimtzum Aleph was, is adhered there in the Nikvey Eynaim of those GE of the Nukva. And therefore from them, after all the clarifications of the Kedusha [holiness] that are done in the Ibur, is made a discernment of dregs, called impure blood — that is, the parts below this Tzimtzum went out to the portion of the Klipot [shells]. But from the second MANTZEPACH, which are discernments of GE adhered to the AHP of ZA coming from the Reshimot of SAG, they are sweetened Dinim, being in the main of the upper Hey, only that the lower Hey was joined in them; and therefore, after all the clarifications that are made in the embryo, there is no impure blood at all in their dregs, being clean of every Tzimtzum and Din from their root.

Thus the strong bond that the upper one has with its lower one has been well clarified, by which it raises it for MAN, or the lower one ascends to it — which is by force of the fall of the AHP of the upper one to the degree of the lower one from the time of the breaking of the vessels. Therefore they adhered to one another as one discernment, in such a way that they always ascend and receive their correction at the time the AHP of the upper one receive correction. And therefore the AHP of the upper one are discerned as the Kli that raises MAN, and as a discernment of an intermediary between the upper one and the lower one. For even after they have joined the upper one, the interiority of the lower one can always ascend there — namely in the discernment of its GE — by force of their already having been in the upper one at the time of the correction of its AHP; and although it descended from there to its place, it left its root there, in the discernment of first MAN, or firstborn sons, and this root does not depart from there even though the lower one has already descended from there. Therefore the lower one can also ascend for MAN there whenever it wishes — namely to its own place that it left in the upper one, which is exactly like it — in the words of the Rav (p. 738, item 8). So that at the time the lower one ascends to the upper one, it is found ascending to its own place in the upper one; and when the upper one raises the lower one, it raises only its own AHP, but since the GE of the lower one are laid together and adhered to them, the lower one ascends and is drawn with them of itself. And remember this well, for this comprehends all the Zivugim of the Partzufim of Atzilut — for all the Zivugim, all of them, go only in those clarified ways, and they never change.