Partie 14 · Chapitre 7

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And the reason is that ZA, once his Partzuf is completed at nine years and one day, ascends upward in the secret of the NHY of Aba and Ima, and there he immediately encounters the secret of the upper circumcision, the Yesod of Aba, and Mochin are made for him from there, and he is fit to give birth. But the lower infant, although since nine years and one day have passed over him his Partzuf is completed, nevertheless he still needs to ascend upward to receive the Mochin fit for giving birth, and in his ascent he first encounters the place of the upper foreskin, which overshadows the holy circumcision.

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1 The upper foreskin, which overshadows the holy circumcision: It is known that all the Partzufim of Atzilut lack the Malchut of restriction 1 that served in AK, and from this discernment they have only nine Sefirot down to Yesod, and the Atara [crown] of Yesod is their Malchut — meaning the Malchut of restriction 2, sweetened by the quality of mercy, called the Atara of Yesod. And the Malchut of the quality of judgment was hidden away in Radla [the unknown head], and there is no coupling upon her at all in the Partzufim of Atzilut, and wherever the power of her coarseness is found, the coupling is prevented there entirely. Now, the upper Partzufim — AA, AVI, and YESHSUT — are entirely far from the discernment of the coarseness of this Malchut of the quality of judgment, since they are the discernment of GAR, which is the discernment of the root, and phase one and phase two of direct light, and all the discernment of Malchuyot within them is from the inclusion of the lower ones within them; therefore it is impossible for them to have any grip on the discernment of the coarseness of phase four, which is the Malchut of restriction 1. This is not so with ZA, who, in relation to direct light, is the third discernment of coarseness, so that phase four necessarily grips at his ending, just as they emerge one from another in the ten Sefirot of direct light. And this power of the coarseness of phase four of direct light, which clings to the ending of ZA, upon his Atara of Yesod, is called foreskin.
However, this matter is not said with regard to ZON himself, for he himself is already entirely purified from the power of this foreskin, through the thirty-two paths of Aba and the fifty gates of Ima at the time of the Ibur, as is written in Part 10 — see there — for without this he would not have been fit for any expansion in Atzilut at all. Rather the matter is said with regard to the lower ones, namely the soul of the righteous, who cannot ascend and be included in the NHY of ZA in the coupling that is within them, because the power of the coarseness of the quality of judgment overshadows beneath the Yesod of ZA, called foreskin, by which the lower ones are flawed; therefore its power must be removed from there, and then the souls will be able to ascend and be included there in the coupling of the NHY of ZA. And for this three further corrections are needed, called the three years of foreskin — namely, to remove the power of the quality of judgment from the three Sefirot NHY, and then, in the fourth year, for the secret of their sweetening in the quality of mercy, which is the secret of “holy for praise”; and then they will be able to ascend to him in the secret of MAN.

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