Partie 12 · Chapitre 244
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- *And you must know that besides the difference that there is between pregnancy, nursing, and Gadlut in the matter of the Daat, as above, so there is a difference between them in the matter of the other two Mochin. For even though they exist in him, they are not complete, because the light of the Daat, which enlarges them, is lacking from them. Therefore, in the Mochin of Hochma, the expansion of the thirty-two paths of Hochma was not yet recognizable in him, and in the Mochin of Bina, the expansion of the fifty gates of Bina was not recognizable, and also the Daat was not divided into the corridors and chambers mentioned in the Idra of Naso, page 137. But all these aspects were then still in potentiality and not in actuality and in detail.
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And thus, the entire distinction between Ibur and nursing is this: that in nursing there is revealed in it the aspect of the generality of the expansion of the thirty-two paths of Hochma within the fifty gates of Bina, and the generality of the expansion of the brain of Daat into the aspect of the chambers and corridors of the whole body of ZA. And this revelation of the generality is in actuality indeed. For even though the coupling that brings down the five Hassadim and five Gevurot of the brain of Daat to all the chambers of the body of ZA from above downward has not yet been made, this is because the coarseness is found not in its place, as above; but the coarseness has already received all the corrections needed for the preparation of this Gadlut, and it lacks nothing but the rising of AHP, so that the coarseness should descend from Einayim to Peh. Therefore it is regarded that the generality of Gadlut is already revealed in actuality indeed. This is unlike Ibur, where nothing was revealed there but the aspect of the “potentiality” of that same generality that is revealed in nursing.
And to understand the aspect of the potentiality — of the expansion of the thirty-two paths of Hochma, and the expansion of the fifty gates of Bina, and of the brain of Daat — you must recall what was explained above regarding the secret of Ibur, in the matter of the sorting and correction of ZA that is done by AVI at the time of Ibur. For the sorting of the 288 sparks of MAN of ZA that rise for Ibur is done by means of the thirty-two paths of Hochma of Aba: since the 320 sparks of ZA are included in the drop of the coupling of Aba, the thirty-two paths of Hochma act upon them and bring down the thirty-two sparks of the coarseness of Malchut of the quality of judgment that are included within the 320 sparks of ZA from the time of Nekudim — which are not fit to receive any correction in the world of Atzilut that is corrected by the Parsa of the second restriction, and are called the heart of stone. And after the descent of these thirty-two sparks, ZA remains only in the aspect of the whiteness within it, which is the aspect of the clothing that remains from the coarseness of these thirty-two sparks. And then the Yesod of Aba gives them to the Yesod of Ima, in which are the five Gevurot, each one of which is included of ten, called the fifty gates of Bina; and then Ima illuminates her five Gevurot to the 288 sparks that remain of ZA, and these thirty-two aspects of clothing, remaining in the 288 sparks, now receive the aspect of the coarseness of the five Gevurot of Ima, and become once again thirty-two aspects of Malchuts, except that they are corrected like the five Gevurot of Ima herself — meaning, that they are joined with the quality of mercy, from the aspect of the bottom Hey in Einayim. And these thirty-two new, sweetened Malchuts become the aspect of the generality of the Malchut of ZA, which is the secret of the five Gevurot of the brain of Daat, in which, at the Gadlut, the upper light will couple in the secret of the five Hassadim, and the reflected light will reveal the illumination of Hochma, and the ten Sefirot will emerge in the illumination of Hochma from below upward, called the brain of Daat that is in the Rosh. And afterward it expands also from above downward, and fills all the chambers and corridors of the body. And see above, page 963, items 16 and 17.
And you see, that the aspect of the potentiality of the illumination of the thirty-two paths and the fifty gates of Bina, which prepare for the coupling of the expansion of the Daat, all this is done in the first Ibur, as above, being the sorting and correction done by AVI. But all this is done only in the aspect of the root, for there is no actual coarseness there, but only the aspect of the coarseness of Keter, and therefore this is regarded only as potentiality and not as actuality, indeed. Only at the time of nursing, when it attains the coarseness of phase one in actuality, is it regarded then as having attained the generality of the thirty-two paths of Hochma and the fifty gates of Bina, and the generality of the expansion of the Daat, in actuality indeed. However, they have not yet expanded in this way, since there is not yet coupling in them; rather, only in the aspect of the generality are they revealed in actuality. And the matter of Aleph-Lamed-Mem from Elokim, and the secret of Yod-Hey, will be explained in the adjacent item.