Parte 10 · Respostas sobre o significado das palavras

Two lights are discerned in the records that remained from the lights of Nekudim after their departure: first, the refined light in them, which is direct light; and second, the coarse light in them, which is reflected light. Now, the refined light of the records remained in Atzilut, and they are called lights. But the coarse light in them descended together with the broken vessels to BYA, and these are designated by the name sparks. (Page 957, Item 4; Page 876, Item 25).

From the Chazeh [chest] downward of the upper AVI, which are the four Sefirot TNHY, are designated by the name posterior. And there stand four times thirty permutations of Elokim. (Page 891, Item 44).

Two discernments of coarseness are discerned in every screen: the first is called anterior, and it is that measure of coarseness upon which the coupling is made. For example, if it is the degree of Hochma, the coarseness of phase three is discerned as the anterior. And less than phase three, meaning the coarseness of phase two, which is likewise included in that same screen, is called by the name posterior, since the degree makes no use whatsoever of that coarseness. And when the upper one couples within itself for the sake of the lower one, it couples upon the screen of its posterior, for this is the rule: the lower one is always one level lower than its upper one. If the upper one is phase three, the lower one is phase two; and if the upper one is phase two, the lower one is phase one, and so always. Therefore the upper one couples for the sake of the lower one upon the discernment of its own posterior, meaning upon the measure of coarseness that is lower in degree than the discernment of its anterior. From here emerges the rule that the posterior of the GAR of the upper one is the anterior of the GAR of the lower one, and the posterior of the VAK of the upper one is the anterior of the VAK of the lower one. For both the GAR and the VAK of the lower one are measured out to it by the upper one from a degree lower than its own, meaning from its own posterior, and this becomes in the lower one the discernment of anterior, since it is the whole of its level. For example, that same phase two, which is posterior in the upper one, becomes the entire level of the lower one, meaning its anterior. And the posterior of the lower one itself, meaning phase one, becomes the discernment of anterior for the one below the lower one. (Page 896, Item 47/2; and Page 900, Sub Header, “and this is what he said, from the posterior”).

See answer 3.

From Gevura downward are the posterior of Tvuna, which are the five Sefirot GTNHY. And they are five times twenty-four permutations of Elokim, which are one hundred and twenty. And the difference between the posterior of Bina and the posterior of Tvuna is this: the posterior of Bina are four times thirty permutations of Elokim, which indicates that they occupy only four Sefirot, TNHY. But the posterior of Tvuna occupy five Sefirot, GTNHY, and they are therefore five times twenty-four permutations. The reason is that all seven lower Sefirot of Tvuna are found below the Chazeh [chest] of Bina, where the discernments of the names of Elokim already are, and therefore all her seven lower Sefirot are discernments of permutations of Elokim — except for Hesed, since Elokim is the quality of Gevura, which is the opposite of Hesed. (Page 902, Item 59).

Bina is called the upper earth, and Malchut is called the lower earth. And in the secret of the association of the quality of mercy with judgment, whereby the bottom Hey, which is Malchut, was included in the first Hey, which is Bina, Bina is called by the name the land of Edom. (Page 870, Sub Header, “to emanate”).

See answer 6.

See answer 6.

Bina, from her root in the ten Sefirot of direct light, is found in a posterior position toward Hochma, for all her desire is only for the light of Hassadim, in the secret of “for He delights in mercy.” Yet this is so only in her GAR. For when she comes to emanate ZON, whose whole essence is only the illumination of Hochma, she then ceased her posterior stance toward Hochma and coupled with him face to face, and then she emanated ZON, who are also her own seven lower Sefirot, for the roots of ZON are her own seven lower Sefirot, as is known. Therefore there is a great difference between the Hesed that is in the GAR of Bina — meaning that which is before the Hesed and Gevura of Bina, which are called the arms — and the Hesed that is after her GAR, meaning from the arms downward. For they are opposites of one another: the Hesed that precedes her arms is in a posterior position toward Hochma, whereas the Hesed from her arms downward is in an anterior position toward Hochma, since their whole essence is in the discernment of revealed Hassadim in the illumination of Hochma, as above. They are therefore designated as two kinds of Hesed. And upon the Hesed that is before the arms, the discernment of the bottom Hey and the restriction cannot govern at all. Hence the GAR of the Bina of AA, which are called the Garon [throat], from which the upper AVI expand — although they are already found beneath the membrane of Mocha Stimaa, where the imprint of the bottom Hey is — are nevertheless discerned as a complete Rosh [head], for the matter of restriction is felt only with respect to the light of Hochma; and since the GAR of Bina do not receive Hochma in any case, there is no room for the bottom Hey that is in the membrane beneath Mocha Stimaa to diminish them in the least. However, the Hesed that is after the arms, that is, in the discernment of the seven lower Sefirot of Bina — since its whole essence is in the revelation of the illumination of Hochma, therefore the bottom Hey that is beneath the Mocha Stimaa of AA already governs them, and they are not discerned as Rosh but as Guf [body]. And it is discerned that this Hesed is clothed in Gevura, meaning in the restriction of the bottom Hey that stands in Gevura. And the discernment of YESHSUT came out of this Hesed, that is, of the second kind, after the arms had expanded. Therefore they are not discerned as Rosh, as are the upper Abba and Ima, who came out of the Hesed of the first kind, before the expansion of the arms, as above, in which no restriction is felt at all, since they are in the secret of “for He delights in mercy.” (Page 890, Items 42 and 43).

The level of Bina differs from all the other levels, for it divided into two Partzufim: the upper AVI, who were made from her GAR, and YESHSUT, who were made from her seven lower Sefirot. We find nothing like this in any other level, for Atik is entirely the level of Keter, AA is entirely the level of Hochma, and ZON are the level of ZA. The reason is that there are two states in Bina which are almost opposites of one another. For her GAR are in a posterior position toward the light of Hochma and desire specifically covered Hassadim, meaning that there should be nothing of the illumination of Hochma in them, as above in answer 9. But her seven lower Sefirot must necessarily have the illumination of Hochma, since they are the emanator of ZON, whose whole essence is the illumination of Hochma. For the entire difference between ZON of direct light and the GAR of Bina is that ZON are Hassadim with the illumination of Hochma, whereas the GAR of Bina are Hassadim alone. (As above, Page 5, Sub Header, “and the reason”.) On this account the level of Bina divided into a round Samech and a closed Mem. The round Samech is the six Sefirot HBD HGT in Bina, up to the Chazeh [chest] in Tifferet, for up to there the discernments of the GAR of the level of Bina govern. For even the discernment of the HGT of her seven lower Sefirot are not actually Zeir and Nukva; rather, the GAR that join with ZON are HGT, and they are only KHB of Hassadim, as is known. Therefore all of HBD HGT of Bina are discerned as the GAR of Bina, and they are complete GAR. Hence they are alluded to by the name round Samech, and they are also called the upper AVI. And the second state is the four Sefirot TNHY in the level of Bina, which are the roots of ZON, whose essence is the illumination of Hochma. Therefore the force of the restriction of the bottom Hey that is in the membrane beneath Mocha Stimaa rides upon them, and they are the Hesed of the second kind mentioned above in answer 9. They are therefore alluded to by the letter closed Mem, to indicate that they suffer from restriction; and they are YESHSUT. However, at the time when YESHSUT attain GAR, meaning the level of Bina, they too divide in the same way: the first six Sefirot in them are the round Samech and are considered actual GAR, and the last four are the closed Mem, since the reason given above now applies to YESHSUT themselves as well. And when YESHSUT impart the Mochin of Yenika [nursing] to ZON, they couple from the discernment of the closed Mem in them, and YESHSUT is then discerned as “crouching over the offspring below to nurse them.” This indicates that they diminish their level from GAR to seven lower Sefirot in order to impart Mochin of Katnut [smallness] to ZON. (Page 881, Item 31)

There is a discernment of Sium [conclusion] from the side of the middle line, which emerged from its root with only a Rosh [head] and a Toch and lacking its Sof [end]. In the Partzufim above the Tabur this is the opening of the Chazeh [chest], which is the discernment of the Sium from the side of the middle line; and in the Partzufim below the Tabur it is the point of Yesod. And there is a discernment of Sium from the side of the illumination of the vessels, which comes from the look of the Einayim into the AHP, and it has three complete thirds: Rosh, Toch and Sof. It is discerned in the discernment of the edges, which are the conclusion of the legs. In the Partzufim above the Parsa they extend to the point of the Tabur, and in the Partzufim below the Parsa they extend to the Parsa that is between Atzilut and Beria. (Page 916, Sub Header, “and remember”.)

The name BUCHU is the posterior of the letters of the name Ehyeh: after the letter Aleph comes Bet; after the letter Hey comes Vav; after Yod comes Kaf; and after Hey comes Vav. These are the letters BUCHU. And this is the secret of the imprint that remained in AVI from the time of their Katnut [smallness], from when they had the bottom Hey in the Einayim, which stands in the place of their Chazeh [chest] even during their Gadlut [greatness]. It is the root of the one hundred and twenty permutations of Elokim that expand from the Chazeh of AVI downward, in their four Sefirot TNHY — that is, thirty permutations in each Sefira, which are four times thirty permutations, amounting to one hundred and twenty. This is indicated by the numerical value of the name BUCHU, which is thirty-four, meaning four times thirty permutations. It is therefore discerned as the root of the judgments in Bina — that is, from the aspect of the judgments that are aroused from her, which is from the name BUCHU. (Page 899, Item 91 and Item 52).

The lower third of SAG of Atzilut receives from the discernment corresponding to it in AK, from the lower third of SAG of AK, where the GAR of Nekudim are, and where all the corrections of the association of the quality of mercy with judgment were rooted — that is, the discernment of the correction of the lines, and the ten vessels, and the discernment of the coupling upon ZON, which the Yesod of AK imparted there, in the secret of a Vav and a point, and so forth. Therefore the beginning of the coming into being of ZON of Atzilut is only through the mingling of their MAN in the belly of SAG, meaning in the lower third of her Tifferet, where all the corrections that are required for ZON were rooted. And on this account the lower third of the Tifferet of Ima is called by the name belly. (Page 544, Item 147).

Every lower one issues from the Malchut of its upper one, and therefore Tvuna is discerned as the Malchut of Bina, since her whole existence is from her. Likewise ZA is discerned as the Malchut of Tvuna, since he issues from her; and this Malchut also expands within him in the secret of NHY, as garments for the Mochin. It is therefore discerned that the Malchut of the Malchut of Bina clothes itself in ZA. On this account they divide into three Tvunas: the first is Bina herself, the discernment of the round Samech; the second is Tvuna, the discernment of the closed Mem; the third is the Malchut of the closed Mem, which is the one that clothes itself within ZA as garments for the Mochin. (Page 905, Item 65).

Although Bina is the root of the light of Hesed and is in a posterior position toward Hochma, as is known, nevertheless the essence of Bina is the self of Hochma — such that the discernment of the light of Hassadim that she drew is not considered her own self but only her son, as above in the words of the ARI (Page 349, Item 51). Therefore two kinds of light are discerned within Bina: the first is the discernment of her own self, which is Hochma; and the second is the discernment of the light of Hesed that she drew. Now, since the light of Hesed in Bina is the very light of Bina, it is discerned as male. But the light of Hochma in her, since it is for her a matter of the posterior — meaning that she does not desire its existence, for she delights only in mercy — is therefore discerned in her as a female light. Accordingly, of AVI who were drawn from the level of Bina, the light of Hesed of Bina expands in Abba, since it is a male light, as above; and the light of Hochma in her, which is considered female, as above, clothes itself in Ima. And since the light of Hochma, although female, is nevertheless far more important than the light of Hesed, although it is male, it is therefore discerned that Ima clothes herself within Abba, for she is higher than Abba. Only she conceals herself within Abba, since she does not desire her own light, which is Hochma, and desires only the light of Abba, which is Hesed, as above. And in AA the two kinds of light mentioned above in Bina are discerned as anterior and posterior, for AA is the level of Hochma, and therefore the light of Hochma is considered the anterior and the light of Hesed the posterior. Hence the light of the Garon [throat] from the side of the anterior is the discernment of Hochma, that is, the light of Hochma of the self of Bina; while the light of Hesed that the Garon drew is discerned in AA as standing behind the Garon, which is at the tops of his shoulders. (Page 890, Item 42).

The sorting of the lights refers to the lights of the sparks. Sparks means the coarse light that separated from the record and descended with the vessels to BYA, as above in answer 1. Also the coarseness that fell and was refined away from the screen is included in these sparks, for there remained in Atzilut only the refined light alone, which is only direct light. It is known that the totality of the kings that fell to BYA are 320 phases, called the 320 sparks. They are eight kings, and in each of them there are the four phases in the screen, and each phase brings out a level of ten Sefirot. Thus there are forty levels in each king, and eight times forty is 320, as is known. It is also known that the cause of the breaking was the bottom Hey of coarseness, which was mixed into all the phases of these kings, for this bottom Hey was not fit to receive the light of Gadlut [greatness] of Nekudim. Therefore, when the light began to clothe in the vessels and met her, it immediately rose and departed from her, and then the vessel broke and descended to BYA, as is known. Hence, even at the time of correction, it is impossible to begin any correction whatsoever before the aforementioned bottom Hey of phase four of coarseness is separated from there. This correction is done through the 32 paths of Hochma, which sorts phase four out of each and every level — she is the last phase in each of the four phases in every king — and leaves only the first nine Sefirot in each phase. In this way it sorts out 32 Malchuts, which are eight times four, and lowers them as waste, and it leaves in holiness only 288 phases, which are 36 phases from each king, and eight times 36 is 288. Now, each and every phase that is raised from BYA is included of all the 320 sparks. The illumination of Abba shines only to 288 of them and does not shine to the 32 Malchuts of phase four. Therefore they wither and cannot hold their stand in Atzilut, and they fall back to BYA as waste. There remain only the 288 sparks, which are clean of this bottom Hey. This is what is called the sorting of the lights. (Page 869, Item 10).

Sorting is the name for the lowering of the 32 sparks, which are 32 Malchuts, as waste, and the leaving of the 288 in the secret of the building of holiness. This is done through the illumination of Abba, as above in answer 15. However, this sorting is still not sufficient for the building of the degree, for after all they lack the Malchuts in them. Therefore they now need to mingle in the coupling of Katnut [smallness] of Ima, that is, in her screen of the bottom Hey in the Einayim, where the two Heys, which are the bottom Hey and the first Hey, are included in one another, in the secret of the association of the quality of judgment with the quality of mercy. Through the mingling of the 288 sparks in this coupling of Ima, they once more attain 32 new Malchuts, meaning ones associated with the quality of mercy, and thus the 320 sparks are complete once again. This is the primary correction, and it is done only by Ima, for Abba has nothing of the ascent of the bottom Hey to the Einayim, since he receives from his corresponding phase in AK, which is AB of AK, and the bottom Hey in the Einayim begins from SAG of AK, as is known. Thus the sorting is done by none but Abba, since he is of Hochma, from which the 32 Malchuts of phase four cannot receive because of the restriction that rides upon them. Therefore they wither and separate from there in the secret of waste, for they were sorted out as dross from which there is no benefit whatsoever. This sorting could not be done by Ima, for the light of Ima shines also to phase four, since there was never any restriction upon the light of Hassadim, as is known. It follows that through the illumination of Ima the 32 sparks would not separate from there at all, and therefore it is specifically the illumination of Abba that is needed. However, the correction, which means to correct anew 32 new Malchuts that are associated with the quality of mercy in place of the first 32 that were rejected by the force of the illumination of Abba — this cannot be done by any but Ima, who receives from her corresponding phase from SAG of AK, in which is the root of the association of the quality of mercy with judgment, as is known. Through these two, which are sorting and correction, the form of the fetus is completed properly. (Page 869, Item 12).

A screen and coarseness, upon which a coupling with the upper light is made, where the reflected light that rises from the screen clothes the entire level of the light in that degree, as is known. This is discerned as a receptacle for all the lights in the degree, for without the screen and the coarseness in it, the upper light would not clothe there. This is the meaning of the words that Hochma was corrected in a receptacle. For because of the ascent of the bottom Hey to the Einayim, which are Hochma of the Rosh [head], as is known, the place of the coupling rose from Malchut to Hochma. It follows that Hochma itself was corrected in a receptacle, and Bina was brought outside the Rosh, to the Guf [body]. (Page 879, Item 29).

When NHY of ZA rise and are included in HGT of ZA, whereby the mingling of the bottom Hey in the first Hey is made, as is known — this is called “three within three,” for the three of NHY are included in the three of HGT. (Page 884, Item 36).

Tvuna in Gadlut [greatness] has a HaVaYaH of SAG, and she has five Partzufim [pl. of Partzuf] one below the other, which emerge from her inner HaVaYaH, since the first three Partzufim emerge from the YH in her. They are Keter, from the tip of the Yod; Hochma, from the Yod; and Bina, from the first Hey. This Hey is with a filling of Yod, and it is discerned as three Heys: the simple Hey is HBD of Bina, and the Yod of the filling divides into two Heys, for two Heys are in Gematria a Yod. The first Hey of the filling is HGT of Bina, and the second Hey of the filling is NHY of Bina. (Page 907, Item 69).

When the upper one couples within himself in order to bring out the lower one, he couples in the externality in him, that is, in a screen that brings out a level lower than his own level. For example, when the upper one is of phase three, he brings out the lower one from a screen of phase two; and if the upper one is of phase two, he brings out the lower one from a screen of phase one, and so forth in this manner. Therefore, when Bina emanates ZA, she does not bring him out from her own level, which is her internality, but from her externality, meaning from a phase lower than her own level. Hence GAR of ZA emerges from the externality of the simple first Hey of SAG, and VAK of ZA emerges from the externality of the two Heys in her filling of Yod. See above, answer 20. Thus ZA emerges from the externality of the three Heys of the first Hey of SAG. (Page 908, Item 71). See answers 3 and 4.

NHY of AA are the secret of the three drops of Segol, from which ZA is made. However, they were also included in his HGT. (Page 941, Item 142).

Glifa means an engraving and a receptacle. See answer 18. (Page 879, Item 29).

Bina of AA is called Garon [throat]. She is discerned as having gone outside the Rosh [head] of AA, to the Guf [body]. This is because of the root of the Katnut [smallness] of the bottom Hey in the Einayim, which remained in that membrane beneath Mocha Stimaa, which is Hochma of AA, called Einayim. It follows that Bina is beneath the screen and the place of the coupling, and therefore she is discerned as Guf and not as Rosh. (Page 919, Item 110).

The root of the judgments is the bottom Hey, upon whom the first restriction was made. In order to sweeten her, the quality of mercy was associated with her, which is the secret of the ascent of the bottom Hey to the Einayim. Yet this is still not a sweetening, for the degree lacks GAR. Rather, afterwards, through the drop of Hesed of Abba, which lowers the bottom Hey from the Einayim, and AHP are returned to the degree, and she attains the GAR — then the bottom Hey received her complete sweetening, and she became in the secret of the wine that gladdens. (Page 711, Item 24).

Affection means a love that bursts forth from time to time and exceeds every measure. It applies to lovers who meet one another only at rare intervals. Its opposite is companionship, which is a prolonged and continuous love without interruption, whose nature is not to burst forth excessively; rather, it is quiet and serene in the utmost of its fullness, than which there is nothing higher. Therefore upper AVI are called by the name “companions”, since they are beloved companions who embrace continuously and never part for all eternity, in the secret of the coupling that never ceases. The coupling of ZON is called “beloveds”, because at times they part and at times they unite, and their coupling is not continuous. Hence the matter of their coupling is the phase of affection, which is a love that bursts forth and exceeds every measure. Therefore their coupling is in the secret of the verse, “Drink, and drink abundantly, O beloved ones”, which is the secret of the wine that gladdens, in the secret of sweetened judgments. This means that until here they were in phases of judgments that separated between them, and now they have been sweetened and are more important than Hassadim. Thus, those very judgments from which all hatred and all separation were drawn until now have now been reversed and have become the causes of love, pleasantness and great joy. And the coupling of AVI is in the secret of the verse, “Eat, O companions”, etc., which means like a perpetual delight, in the likeness of eating, which does not cease throughout all the days of a man’s life. This is because their coupling never ceases for all eternity, as above, and not like the drinking of wine, which occurs only from time to time. And see above, Page 651, Sub Header, “And the root of the matters”, where we expanded there on the explanation of these couplings: the phase of eating and the phase of drinking. And this is what is said, that “Dodim” [64] has the numerical value of “Din” [64, judgment], to indicate the aforementioned, that the secret of their coupling is the sweetening of judgment, as above (Page 879, Item 28).

Bina is the phase of complete mercy, which the phase of restriction and judgment cannot touch even in the slightest, since she is in the secret of “for He delights in mercy”. For upon her light there was never any restriction whatsoever. Yet this is only in the phase of her HBD HGT, where she is in the secret of the round Samech, as is known. But in her TNHY, where the roots of ZON are, she already stands there to draw the illumination of Hochma for ZON, and therefore there is room there for the awakening of the judgments by force of the restriction. Hence she is called there by the secret of the closed Mem. And of that place, that is, from the Chazeh [chest] downward, it is said in the Zohar, “from Bina judgments awaken from her”. (Page 895, Item 45).

See below in answer 29.

It is known that every illumination comes from Ein Sof [infinity] and passes through all the Partzufim [pl. of Partzuf] until it arrives at the receiver. For example, when ZON receive some illumination, it comes from Ein Sof and passes through all five Partzufim of AK and the first three Partzufim of Atzilut, and only then does it come to ZON. It is also known that every phase receives only from the phase corresponding to it in the upper Partzufim. Accordingly, Zeir and Nukva, for example, do not receive from all the Partzufim that precede them, but only from the phases within them that correspond to them. The matter is that in truth ZON must receive its illumination through all the phases in the Partzufim that precede it. However, there is a difference: from those phases in the upper ones that are not related to its own phase, it receives by way of passage, meaning that the abundance is not clothed at all in the corrections that they have. But when the abundance passes through the phases that correspond to it in the upper Partzufim, the abundance is clothed in the corrections found in those phases in the upper ones. Thus, apart from the abundance itself, which it receives from Ein Sof, it also receives all the corrections found in the phases corresponding to it in the upper ones, up to its own degree. This is called “by way of clothing”. This is not so with the phases that are not related to it: there the abundance passes by way of passage, without taking anything of their corrections. (Page 926, Items 103 and 104).

The act of creation is the phase of ZAT, whose essence is HGT NH, for there are no more than five Hassadim, HGT NH. Yesod is not a measure in its own right, but a phase that includes the five Hassadim together, and likewise Malchut is a second inclusive one, as above in the words of the ARI (Page 249, Item 8). Therefore they are only five Sefirot, HGT NH. When they are from Abba, they are discerned as five lights, which is the secret of the five times “light” mentioned in the act of creation. When they are from Ima, they are the five times “water” mentioned in the act of creation. And when they are from ZA, this is the secret of the five firmaments mentioned in the act of creation. The explanation of the matter is that the ascent of the bottom Hey to the Einayim, in the secret of the association of the quality of mercy with judgment, is rooted only in Ima, who is the secret of SAG, since she receives from the phase corresponding to her in SAG of AK. However, Abba, who receives from the phase corresponding to him in AB of AK, no longer has anything of this association, as is known. And you already know that in the first restriction, before this association of the quality of mercy with judgment was made, there was only one vessel in the Partzufim, in the secret of Akudim, so that the first nine Sefirot were all entirely light and only their Malchut was in the phase of a vessel. It is only through the secret of the association of the quality of mercy with judgment that ten vessels came to be in the Partzuf. Therefore the Hesed of Abba is discerned as being entirely light, for it has nothing at all of the second restriction, as above, and hence the five Hassadim of Abba are called by the name “five lights”. However, the five Hassadim of Ima already come from the second restriction, in the secret of the association of the quality of mercy with judgment, and there is already a phase of a vessel even in her first nine Sefirot. Therefore the five Hassadim in her are discerned as the phase of water, meaning that they contain the phase of the coarseness of the vessels and are not merely the phase of refined light without any phase of vessels, like the five Hassadim of Abba. For this reason it is only in Ima that the secret of the firmament dividing between water and water is made. For this firmament is the secret of the Parsa that was spread beneath Hochma, by force of Hochma having been corrected in herself in the manner of male and female, owing to the ascent of the bottom Hey to the Einayim, which are the secret of Hochma. For this imprint of the bottom Hey spread out like a Parsa and brought Bina and ZON outside of its degree, in the secret of the lower water, as is known. And this correction of the firmament that divides between the upper water, which is GE, and the lower water, which is AHP, is made only in the lower third of the Tifferet of Ima, which receives from the phase corresponding to it in SAG of AK, where the GAR of Nekudim stand, from the place of the Tabur of SAG of AK to the Sium of her Tifferet, as is known. That is why this place is called by the name “belly”, as above in answer 13.

There are two phases of the five Hassadim of the drop of Abba. The first is from the illumination of Abba in ZON at the time of their first Ibur [impregnation], when it sorts the 320 sparks in them, in the secret of the 32 paths of Hochma, for it sorts only the 288 among them, while the 32 sparks it separates and lowers from there in the secret of waste. And there is a phase of the five Hassadim of the drop of Abba at the time of the second Ibur, of the Gadlut [greatness] of ZON, when it lowers the bottom Hey from their Einayim and raises the AHP of the vessels back to their degree, together with the GAR of the lights. At that time they are in the phase of 325 sparks. (Page 874, Item 23).

See answer 30. (Page 879, Item 29).

See above in answer 17, that every degree that ascends from BYA to Atzilut requires two actions: sorting and correction. The sorting is done through the illumination of the drop of the coupling of Abba, which sorts out of them only 288 sparks, and lowers 32 Malchuts in the aspect of waste. It is then found that the degree lacks the Malchuts within it. However, since Abba bestows the 288 sparks upon Ima, and Ima couples over them from the aspect of the Katnut [smallness] in her, from the secret of the bottom Hey in the Einayim, then 32 new Malchuts are corrected in them, in the secret of being sweetened in the quality of mercy, and their 320 is completed once more. But they are 320 that are sweetened in the quality of mercy. And these sweetened 320 are the secret of the five times judgment [64] in ADNI, which has the numerical value of 320, to indicate that they are sweetened in the quality of mercy. However, they are in the secret of judgment and Katnut, for the phase of the bottom Hey stands in their Einayim, and they lack NHY of vessels and GAR of lights, as is known. However, in the second Ibur [impregnation], when the Nukva receives the drop of Hesed of AB, which lowers the bottom Hey from her Einayim and returns the AHP to her, then she receives the aspect of the five Alephs of the five names Ehyeh of Ima, which are the secret of the five lights of Abba that illuminate in Ima, and which lower the bottom Hey from the Parsa that separates between the upper waters and the lower waters, as above in answer 30. And from there the Nukva receives the drop of Hesed of Abba, which returns to her the AHP of vessels and the GAR of lights. And then the Nukva is in the secret of Naarah [325], which has the numerical value of 325. Thus the five times judgment of ADNI are the secret of the illumination of the Gevurot and not their self. And the five Alephs that she receives from the five Ehyeh of Ima are the secret of the self of the five Gevurot, meaning the aspect of GAR within them. (Page 879, Item 28).

“Understand with Hochma” [Haven be-Chochma] is the secret of the Bina that is concealed within the Hochma, which applies in upper AVI, where Bina is more important than Hochma, as above in answer 15. Therefore the Yod of HaVaYaH is the aspect of upper Abba, and the Vav and Dalet of the filling of the Yod are the secret of upper Ima, who is clothed and concealed within the Hochma, which is upper Abba. (Page 883, Item 34).

The aspect of the anterior of AVI, meaning above their Chazeh [chest], where the aspect of the restriction of the bottom Hey does not govern, is in the filling of Yods, both in Abba and in Ima. For even in Ima the source of the bottom Hey in the Einayim begins only in her lower third, which receives from the phase corresponding to it, from the lower third of SAG of AK, for there is the beginning of the rooting of the bottom Hey in the Einayim, as is known. And you already know that the filling of Yods indicates the aspect of the first restriction, before the bottom Hey joined with the first Hey, and that the filling of Alephs indicates the Malchut of the second restriction, which is sweetened in the first Hey. Therefore the anterior of AVI are HaVaYaH and Ehyeh of the filling of Yods, to indicate that there is as yet no beginning there of the filling of Alephs, which is the secret of the bottom Hey being partnered with the first Hey, as is known. And this is the secret of their numerical value, which is Zachor [233, remember], for by their illumination the fallen AHP are remembered and are returned to their degree. (Page 897, Item 48).

It is known that the aspect of the two lines, right and left, comes by reason of the ascent of the bottom Hey to the Einayim, whereby the Malchut was imprinted in each and every Sefira. The imprinting of the force of restriction in the bottom Hey in each Sefira became there the aspect of the left line, and the essence of the Sefira itself is the aspect of the right line of that Sefira. Therefore, when the degree receives the light of the coupling into it, a decision is then made between the two lines, right and left. Its meaning is that the measure of the left is as important as the measure of the right, for by virtue of the coarseness in the left, the coupling with the upper light is made, and her reflected light draws it and clothes it in the degree. Thus the right and the left are found to be in an equal level. And this is called decision, for the left, which is judgment, was decided and became a scale of merit and mercy. (Page 866, Item 2).

The bottom Hey of coarseness, which became mixed in the seven first kings and which was the cause of the breaking of the vessels, as is known, is discerned as the aspect of dross that became mixed in the vessels of these seven kings. Therefore their first correction is to separate this dross from them. And this correction is done through the illumination of Abba, and it is called the separation of the dross. See above in answer 15. (Page 869, Item 9).

The Yesod of Hochma Stimaa [the concealed Hochma] of AA is called Hich [palate]. And from here the drop of Hesed of AB is drawn, in the secret of the coupling of the Hich and the Garon [throat]. (Page 929, Item 110).

The aspect of the male in YESHSUT, meaning Israel Saba, is the secret of Hochma. And YESHSUT as a whole is Bina, and therefore YESHS is the secret of “and be wise with Bina”. And YESHSUT is the secret of the first Hey of HaVaYaH, and YESHS is hinted at in the tip behind the Dalet of that first Hey. (Page 884, Item 35).

See answer 9. (Page 890, Items 42 and 43).

See answer 9. (Page 891, Item 43).

The Garon [throat] of AA is the Bina within him. And it is known that there are two kinds of lights in Bina: the first is the light of her self, which is discerned as Hochma, for Bina is the self of Hochma; and the second is the light of Hesed that she drew, and this is not discerned as her self, as above in answer 14. And since AA is the level of Hochma, therefore the aspect of the light of Hochma in Bina is discerned as the aspect of the anterior in AA, and it is the aspect of the Garon in him from the side of the anterior. And the aspect of the light of Hesed in Bina is considered in him as the aspect of the posterior, and it is the aspect of the tops of the shoulders, which are behind the Garon. And this is the secret of the Hesed in the tops of the shoulders of AA, which is the aspect of the light of the Garon from the side of the Hesed within it, as explained. (Page 890, Item 41).

The drop of Abba is the secret of the five Hassadim within him, and the drop of Ima is the secret of the five Gevurot. And from the drop of Abba, which is the five Hassadim, the aspect of the whiteness in the fetus is made. Its meaning is that it whitens and sorts the 288 sparks, which are the whole of the matter of the fetus, in the secret of the sorting of the 32 paths of Hochma, for it lowers the 32 sparks of the last phases within it, in the secret of dross in which there is no benefit. Therefore the essential self of the fetus is attributed to the drop of Abba, since it is what sorts and whitens the 288 sparks, which are the aspects of the first nine Sefirot of the fetus. And the drop of Ima, which is the five Gevurot, is the secret of the redness in the fetus. Its meaning is the aspect of the 32 Malchuts, sweetened in the quality of mercy, that come from Ima, as above in answer 16. For the entire matter of the coupling with the upper light is through these Malchuts that Ima corrects for him. Therefore they are called the redness in the fetus, that is, the aspect of his sweetened coarseness. (Page 868, Item 7).

The drop of Hesed of AB is called the drop of birth, so named because from it comes the lowering of the bottom Hey from the Einayim, and the emergence of NHY of vessels and GAR of lights, as is known. (Page 926, Item 103).

The light of Hesed that is inside Bina is called Yoma de Kulhu Yomin [the day of all the days], in the secret of the verse, “By day the Lord will command His mercy,” etc. This is because this Hesed is the root of all the Hassadim in the Partzuf, for just as Abba is the root of Hochma, so Bina is the root of the Hassadim. In AA this Hesed is found at the posterior of his Garon [throat], which is called the tops of the shoulders. That is because AA in its entirety is a level of Hochma, and therefore the light of Hesed in Bina is discerned as being in the aspect of posterior with respect to his Bina. See answer 41. (Page 890, Item 41).

When Hochma was corrected in the manner of male and female, owing to the ascent of the bottom Hey to the Einayim, as is known, it turns out that by this Hochma brought Bina outside all the degrees. For the Bina and ZON of the Rosh [head] went out to the aspect of Guf [body]; and the Bina and ZON above the Tabur went out to the aspect of below the Tabur, to the aspect of the ten Sefirot of NHY; and the Bina and ZON of the ten Sefirot of the Sium, which are called NHY, went out entirely outside of Atzilut. (Page 882, Item 32).

Two kinds of vessels are discerned in every Partzuf. The first are the vessels of the upper Partzuf that were emptied of their lights because the screen was refined, and they pass over to the lower one, which fills them from its own level. In the Partzufim of Atzilut these are the vessels that remained from the Partzufim of Nekudim, which are called BON. The second kind of vessels in the Partzuf are the new vessels that come together with the emergence of the lights of the level of its coupling, as is known. For the reflected light that rises from the screen and clothes the ten Sefirot of the Rosh [head] turns over from above downward, expands down to its own Malchut of Malchut, and clothes the ten Sefirot in the secret of the Guf [body] of the Partzuf. This reflected light, which clothes the ten Sefirot of the Guf, is discerned as the aspect of the new vessels of the Partzuf, and in the Partzufim of Atzilut they are called vessels of MA. (Page 868, Item 8).

In every Partzuf there is the aspect of the Nukva within its own Guf [body], whose meaning is the screen and the coarseness upon which the upper light couples, and which is called by the name Nukva. That is, that which receives the coupling with the upper light and raises reflected light is called the female of the Partzuf, and the aspect of the direct light in the Partzuf is called the male of the Partzuf. There is also the aspect of a separate Nukva, namely two complete Partzufim, each one standing in its own right, where each of them has the aspect of the Nukva within its own Guf. Male and female that are separate from one another are called by the name true male and female. However, the aspect of the Nukva within its own Guf is not actual male and female, since both of them are the aspect of a single Partzuf, and for this reason they are called “in the manner of male and female.” (Page 879, Item 29).

The sorting that is done by the force of the 32 paths of Hochma, which sorts the 288 sparks alone and bestows them upon Bina, is made in the secret of the 32 Elokim of the Act of Creation, which indicate the sorting of the 288. For in the name Elokim [86] the letters Mi [50] and Eleh [36] are discerned: Mi is the secret of the GAR that are included from the sparks inside Bina, and Eleh is the secret of the VAK of the sparks that are included inside Bina. These hint at the first nine Sefirot in each and every path of the 32 paths that were sorted to the side of holiness. But the Malchuts in each and every path became waste below and could not be sorted, as above in answers 15 and 16. (Page 871, Item 15).

The lights of upper Bina are called by the name “the future to come,” because they are established in ZA only in the future to come. But the lights of Tvuna are called by the name “the World to Come,” since they come and are drawn permanently into ZON. (Page 889, Item 39).

The lights of AVI from the Chazeh [chest] downward are called by the name closed Mem. Likewise the whole of YESHSUT is called closed Mem at the time of Katnut [smallness]. See answer 50. (Page 881, Item 31).

Since ZA in his entirety is from the aspect of below the Tabur, in the secret of the three drops of Segol, which are the NHY of AA, he is not fit to receive the drop of Hesed of AB, which is not bestowed below the Tabur at all. Therefore ZA must be included in the secret of the 42 couplings. Their meaning is from the aspect of the Partzufim above the Tabur, which receive their wholeness from the first three Partzufim of AK, which are the secret of the simple name, the filling, and the filling of the filling, and which are completed in him entirely down to his Tabur, as is known. Therefore AA raised his NHY to HGT, and by this he raises the three drops of ZON to below his Chazeh, where the aspect of the NHY of AVI stand, down to the Tabur. For these TNHY of AVI are the secret of two Ehyeh in the filling of Hehs, which do not have the numerical value of 42. From the aspect of the lights, which depend only on the middle line, they already stand below the point of Sium of the Partzufim of MB (42), since the aspect of the Chazeh is their point of Sium from the aspect of the middle line (see answer 11). However, from the side of the vessels they are still considered Partzufim of MB, for the aspect of the vessels, which are the edges, extends down to the Tabur. And after ZON have been included in these two Ehyeh of Hehs, these two Ehyeh ascend up to the GAR of AVI, where the two Ehyeh of Yods are, which are the actual aspect of MB. Then the coupling of Neshikin [kissing] of AA is made from the aspect of the palate and the Garon [throat], and the two Ehyeh of Hehs that rose there in the secret of MAN become there in the secret of MB, and they receive the drop of Hesed of AB, which is the secret of Mocha Stimaa. All three of the aforementioned drops descend from there to the Yesod of AA and couple there a second time through the Yesod and the Ateret of AA, and ZON are included there in the secret of the coupling of MB of the two Ehyeh, for two simple Ehyeh amount to the numerical value of 42. For the simple name, without a filling, indicates the light of Nefesh in the vessel of Keter, which is the illumination of vessels. From here ZA acquires the aspect of his HGT that is above the Tabur, and he becomes fit to receive the lights. For beforehand, when he had nothing but NHY, he was not fit at all to receive lights, since NHY are only the aspect of the ten Sefirot of the Sium alone, as is known. And this is what is achieved through the mingling in the 42 couplings, as explained. (Page 929, Item 110).

The internality of the lower third of the Tifferet of Ima is called his mother’s womb, and it is called the belly. See answer 13. (Page 865, Item 1).

AVI were divided into two Partzufim at their Chazeh [chest]: from the Chazeh upward they are the upper AVI, and from the Chazeh downward they are YESHSUT. The place of the Chazeh is discerned as the place of the cut between AVI and YESHSUT. See answer 10. (Page 946, Item 150).

The place of pregnancy is in the lower third of the Tifferet of AVI, at the time when they are a single Partzuf with YESHSUT. At the time of their division, the Rosh [head] of YESHSUT is found there, so that the Peh [mouth] of the Rosh of YESHSUT is almost the opening of the Yesod of Abba and Ima as a whole, meaning at the time when they became a single Partzuf. See answer 13. (Page 884, Item 36).

Before the ascent of the bottom Hey to the Einayim, the Sefirot of the seven lower Sefirot were separated from one another, one above the other. That is, each one more refined than its fellow was higher. And it is known that disparity of form separates spiritual things, and they are therefore discerned as separate. However, after the bottom Hey ascended to the Einayim, and the coarseness of Malchut was included in every single Sefira up to Hochma, and she became the discernment of the left line in all ten Sefirot together — as against the very essence of the Sefirot, which became the right line, as is known — and afterwards, through the coupling of the upper light, the middle line descended and decided between them, it follows that all ten Sefirot were bound together and corrected in a single coupling by the middle line, in the secret of the single authority. By this, all the seven lower Sefirot became bound and corrected one with another, as a single discernment. And this is what is called the correction of the three lines. (Page 869, Item 9).

Ima is found in a posterior position toward the light of Hochma of Abba, in the secret of “for He delights in mercy,” and she has no will whatsoever to receive the light of Hochma within her. However, at the time when ZON ascend to her as MAN, she then grows warm toward Abba — meaning that a longing and a will are awakened in her to couple with him face to face from the aspect of the illumination of Hochma, and this longing and will are discerned as a kind of warming. And this is awakened in her because of the bond that Ima has with ZON, to impart to him the illumination of Hochma, still from the ten Sefirot of direct light, as is known. Therefore, when the discernment of the 320 sparks of ZON that ascend to her — which are judgments, meaning that the lack of the illumination of Hochma is felt in them — then Ima too feels his need, from the side of the bond of direct light that exists between them, as above. And she grows warm and couples with Abba, and imparts to him the five Hassadim and the five Gevurot in the illumination of Hochma. (Page 876, Item 26).

See below, answer 59.

Eden is a name for Hochma, from the expression “trust in Him forever (Adei Ad),” whose meaning is eternity, for the light of Hochma is the eternity and the self of the Partzuf. And Bina is called by the name river (Nahar), whose meaning is light, from the expression “they looked to Him and were radiant (Naharu).” Also, the light of Hassadim is designated by the name water, and it is so called after its nature, in that it leaves a high place and descends to the lowest place. This is because there was no restriction upon the light of Hassadim, as is known, and it is therefore unbounded. And the secret of the verse “And a river went out of Eden,” and so forth, means this: because of the ascent of the bottom Hey to the Einayim, which are a name for Hochma, called Eden, the Eden was then corrected in the manner of male and female, and it brought Bina out beyond the Eden. And it did this in order to water the garden, which is ZON — as it is written in the Zohar, Abba brought Ima outside on account of her son, and Abba himself was corrected in the manner of male and female. (Page 879, Item 29).

When the upper one imparts to the lower one, it does not couple upon its own screen and coarseness; rather, it adapts its screen to the discernment of the MAN of the lower one that has ascended to it, as is known. Therefore, when Tvuna imparts GAR to ZA, she couples on his behalf upon a screen of phase two, and this is discerned as Tvuna having ascended to Bina, since Bina is the discernment of a screen of phase two. And at a time when the lower ones are not worthy, Tvuna descends from Bina — meaning that she couples within herself upon a screen of phase one, and the level that issues from this screen is VAK lacking a Rosh [head]. This level she gives to ZON, and ZON are then discerned as fallen, for they have fallen from their GAR and their Mochin. And each time Tvuna gives GAR to ZON she ascends to Bina, where the screen of phase two is, which brings out a level with GAR; and Tvuna is then discerned as supporting the fallen, who are ZON, for she imparts to them GAR and Mochin. (Page 895, Item 47; Page 900, Sub Header, “and this is what he said, when”).

The discernment of coarseness and screen, at the time when it is corrected for coupling with the upper light, is discerned as an engraving, a kind of receptacle for the upper light. For the upper light clothes itself in the reflected light that she raises, and thus the coarseness and the reflected light are a receptacle for the lights. See answer 18. (Page 882, Item 32).

In the records that remained from the lights of Nekudim after their departure from the broken vessels, there are two kinds of light: the first is the direct light in them, and it is called the refined light of the record; and the second is the reflected light in them, and it is called the coarse light of the record. For just as the totality of the lights that departed were composed of direct light and reflected light, so the records that remained from them are likewise composed of direct light and reflected light. Now, the refined light of the records is called lights, and it remained in Atzilut; and the coarse light of the records is called sparks, and it descended with the vessels to BYA. (Page 864, Item 4; Page 876, Item 25).

The HGT of Atik impart Hochma to the level of AB, which is AA; and the NHY of Atik impart Hassadim to the level of SAG, which is the HGT of AA and the upper AVI, as is known. Therefore, in every place to which the Yesod of Atik extends in the Chazeh [chest] of AA, covered Hassadim are found there, and the illumination of Hochma cannot be revealed there. However, when the drop of the coupling of AB SAG of AK reaches Atzilut, bringing the bottom Hey down from the Parsas, and AA and Atik become one Partzuf, then the NHY of AA, which are the discernment of the illumination of Hochma, ascend to the place of the NHY of Atik. Through this the screen of the Yesod of Atik, which detains the revelation of the light of Hochma, is annulled, and then both the HGT of AA and the upper AVI receive the discernment of revealed Hassadim in the illumination of Hochma. And this is discerned as the Yesod of Atik having been split lengthwise — meaning that its detaining screen is annulled and passes away, and the measure of length is revealed in it, that is, the illumination of Hochma, for Hochma is designated by the name length, as is known. (Page 920, Item 89).

You already know that the whiteness in the fetus is given by Abba — that is, he sorts and whitens the 320 sparks that ascend from BYA, and sorts out from them only the 288 sparks, while the last thirty-two discernments in each and every path he brings down as waste. And since he illuminates only for the 288 sparks and does not illuminate for the thirty-two discernments of Malchuts of the bottom Hey of coarseness, they therefore wither and separate from there, for they have been recognised as dross that is of no use, and they fall to the shells in BYA. See answer 16. (Page 869, Item 12).

In the Chazeh [chest] of Ima there remains the impression of the Katnut [smallness] of the bottom Hey in Einayim, even at the time of her Gadlut [greatness], after the bottom Hey has descended from there. This impression makes the Parsa within Ima’s innards, and it divides between GE, which are now her HBD HGT, and AHP, which are her TNHY from the Chazeh downward. Therefore, only what is from the Chazeh upward is discerned in her as GAR, which are her six Sefirot HBD HGT, that are above the impression of the bottom Hey. But the four Sefirot TNHY that are below her Chazeh no longer have GAR in them, since they are below the Chazeh, where the impression of the bottom Hey remained. For this reason the six upper Sefirot are called a round Samech, and the four lower ones, TNHY, are called a closed Mem. All this is in upper Ima. And from the Malchut of upper Ima, that is, from the impression of the bottom Hey in the place of the Chazeh, from there YESHSUT emerges, and this Malchut is called Dalet, because she includes the four Sefirot TNHY, which are the closed Mem. Therefore YESHSUT is discerned as the Dalet of upper Ima. Thus the Samech and the Mem are in upper Ima, and the Dalet is in YESHSUT. And these Samech, Mem and Dalet are also discerned as three Tvunot, since they are three degrees separated from one another. For the Samech, which is entirely above the bottom Hey, is GAR. And the Mem is VAK, lacking a Rosh [head], and there stand the 120 permutations of Elokim, that is, 30 permutations in each Sefira. And the Dalet, which is YESHSUT, is lower still than the Malchut of upper Ima herself, which is called a closed Mem, for YESHSUT does not emerge from the Malchut of Ima herself, but from the externality of that Malchut, as mentioned above in answer 3. Therefore she is much lower than the closed Mem of upper Ima. And in her all the ZAT are discerned in the secret of the names Elokim, except for the Hesed in her, that is, from Gevura downward, which are 24 permutations of Elokim in each Sefira. Therefore the Samech, Mem and Dalet are discerned as three Tvunot, meaning as three degrees in Bina, far removed from one another. (Page 887, Item 37; Page 904, Item 64).

See above in answer 65. (Page 881, Item 31).

There is a great difference between the letter Samech itself and its gematria, which is 120. For the letter Samech is HBD HGT of upper Ima, which are above her Chazeh [chest], as above in answer 65. However, the gematria of the Samech, which is 120, indicates her posterior, which is from the Chazeh downward, where the 120 permutations of Elokim stand, which are the closed Mem of upper Ima. However, at the time of the Katnut [smallness] of ZON, they receive all their support, by which they are able to exist in Atzilut, from the secret of the aforementioned 120 names Elokim. And in this respect the Samech is hinted at by the gematria of the names Elokim. (Page 898, Item 50) And see Item 60.

See answer 50.

See answer 39.

The beginning of the formation of ZA is through its mingling in the couplings of AVI, in the secret of the raising of MAN to them. This mingling is called the first Ibur [impregnation] of ZA. Likewise, after it has already been completed in all its VAK, it rises a second time as MAN to AVI and is included in their coupling of Gadlut [greatness], and this is called the second Ibur, which is for the attainment of Mochin of Gadlut. (Page 884, Item 36).

See answer 56. (Page 866, Item 2).

The level of AB of clothing and the level of SAG of coarseness are the anterior of AVI. And Abba is the secret of HaVaYaH filled with Yods, and Ima is Ehyeh filled with Yods, both of which in gematria are “Regel” [233], and in gematria “Zachor” [233]. See answer 35. (Page 897, Item 48).

Every level that is lower with respect to the one above it is discerned as posterior to it, or as externality to it. For example, the level of phase three is posterior to the level of phase four, and the level of phase two is posterior to phase three, and so forth in this manner. When the discussion concerns the screen and the level, they are called anterior and posterior. And when the discussion concerns the walls of the vessels, they are called internality and externality. (Page 901, Item 55).

See answer 73. And see Part 4, Page 241, Items 3 and 4, and in the Inner Light there, Sub Header, “it has already been explained”. (Page 906, Item 67).

The posterior of the GAR of the upper one, which became anterior in the lower one, is called the anterior of internality. And the posterior of the VAK of the upper one, which became anterior in the VAK of the lower one, is called the anterior of externality. See above in answer 3. (Page 900, Item 54).

The impression of the bottom Hey in Einayim, which remained in AA from the time of Katnut [smallness], becomes the membrane that is beneath Mocha Stimaa, which expelled Bina outward in the secret of his Garon [throat]. And this membrane is also like the firmament that divides between the upper waters and the lower waters. Therefore Mocha Stimaa is discerned as AVI, except that they are without separation, meaning that they are not a separate Nukva. And the Garon is discerned as YESHSUT. (Page 885, in the Inner Light, Sub Header, “and the matter”).

The ascent of the bottom Hey to Einayim connects the Sefirot to one another. See answer 56. (Page 867, Item 6).

When Tvuna bestows Katnut [smallness] upon ZON, she herself diminishes to phase one, as above in answer 60. And then Tvuna is discerned as crouching over the sons, or in the secret of “crouching upon the sons”, for her diminution is called crouching. (Page 881, Item 31).

Every squaring in the names means the posterior of that degree, and since YESHSUT emerges from the posterior of the Malchut of Ima, as above in answer 3, therefore they are the posterior of the names HaVaYaH and Ehyeh of Yods that are in AVI, which in gematria are 728. (Page 899, Items 52 and 53).

See answer 25 under the word "beloved." (876, item 26)

The phase of the bottom Hey upon which the restriction occurred is called the root of judgments. (870, item 13)

After Aba brings down the thirty-two Malchuyot of coarseness as waste, so that nothing remains of them but the discernment of the bottom Hey of clothing, he bestows them upon Ima, and they are included in the coupling of Katnut of Ima, receiving from there the discernment of the sweetening of the bottom Hey in the upper Hey. Then the thirty-two Malchuyot lacking to them were completed, and they returned to being, in the secret, three hundred and twenty sparks, as above in answer 17. And these thirty-two Malchuyot that were corrected in ZA by the power of the illumination of the five Gevurot of Ima, as above, are considered such that all of them are the portion of ZA himself — that is, from the discernment of the bottom Hey of clothing that were included in the two hundred eighty-eight sparks, which became thirty-two through the joining of the five Gevurot of Ima. Therefore the sparks of ZA are now considered to be three hundred fifteen sparks, which, together with the five Gevurot of Ima, become three hundred twenty sparks. (p. 876, Item 25)

There are two kinds of the 320 sparks: one is the phase of the 320 sparks that rise from Beria, Yetzira, Assiya to Atzilut, which are then not yet sorted and are still mixed with dross. And there is a phase of 320 sparks that are sorted and corrected through the illumination of the five Gevurot of Ima, which brings out through them thirty-two new Malchuts that are shared in the quality of mercy, as above in Answer 17 — see there. (Item 870, item 14; Item 876, item 23)

In the second ibbur, after ZA has already been completed in the phase of VAK, he then receives the drop of AB that brings down the bottom Hey from his Einayim, and returns to him the AHP of his degree; these returned AHP are discerned as the self of the five Gevurot, and then it is discerned as the 325 sparks. Namely, the 315 of himself, as above in Answer 82, and the illumination of the five Gevurot of Ima from the time of the first ibbur. And the self of the five Gevurot of Ima, which he attains through the drop of Hesed of Aba, together amount to 325 in gematria. (Item 876, item 24)

From the chest down of upper Ima, the hundred twenty combinations of Elokim rule, in the four Sefirot Tifferet, Netzah, Hod, Yesod within her, thirty combinations in each Sefira. And so too there are hundred twenty combinations of Elokim from Gevura down in Tevuna, which are twenty-four combinations in each Sefira. (Item 995, item 46)

See answer 65: that there are three Tevunot: Samech, Mem, and Dalet. And the phase of the Dalet is Tevuna Three.

See answer 56.