Parte 14 · Capítulo 127
O texto do Ari
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- And remember, do not forget, that every inner light enters first, and afterwards, from its power, the light sparkles and goes out in the secret of surrounding. And so the first inner one preceded the first surrounding one; and after the first surrounding one, the second inner one is made; and afterwards the surrounding one of it is made; and afterwards the third inner one; and afterwards the third surrounding one, which is the secret of the Tefillin, as we shall explain below, G-d willing.
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And in this Hochma of the thirty-two paths there are GAR [first three] and ZAT, which are called HB and HG. For in truth there is here nothing but the twenty-two letters, which are Bina, and the ten utterances, which are ZON in Ibur. Yet since ZA causes Bina to return to being Hochma, there is here HB; and ZA is the discernment of the Hassadim in the level, being the one that receives the illumination of Hochma, and also the one that bestows and returns Bina to Hochma. And the Nukva of ZA, who is the bearer of the screens upon which the coupling by striking is made, is regarded as the Gevura in the level. And you find that in truth there is here nothing but Bina and ZON in Ibur, except that in the discernment of the coupling complete ten Sefirot go out, GAR and ZAT, in that Bina herself is now reckoned as HB, and Tifferet as VAK [six ends], and the Nukva as Malchut — except that the Nukva is called by the name Yesod, since the Malchut of Atzilut rose to the discernment of Yesod, as is known.
And therefore they are chiefly regarded as three divisions. One: lights, which are Bina returning to Hochma, from where Hochma and Hassadim are drawn in the discernment of the root. Two: it is Tifferet, which is the main bearer of this Hochma of the thirty-two paths, for it is he that returns Bina to Hochma, and he is the main receiver of her, since Bina herself has no need of Hochma, as is known. Three: it is the discernment of Yesod, that is, the Nukva who possesses the screens, upon whom this whole level is revealed, and without her no level whatsoever is revealed, as is known. And these three divisions are to be understood in the particulars of every level of the Hochma of the thirty-two paths, in the manner above. And likewise they are to be understood in the generality of Atzilut: for the dwelling of the lights, that is, of the Bina that returned to Hochma, is in the upper AVI of Atzilut; and the dwelling of the Tifferet that bears the illumination of Hochma is the ZA of Atzilut; and the dwelling of the Yesod that bears the screen upon which the coupling by striking is made is in the Nukva of ZA of Atzilut.
And behold, it was explained above that after the birth of the Mochin they clothe again in the MaLTz [Mem-Lamed-Tzadi] of Tzelem [image], and so the GAR of the revealed AB, that is, the GAR of the Hochma of the thirty-two paths, go out from the inner vessels of the Mochin and become surrounding lights upon the forehead, outside of the Mochin; and therefore two discernments are made in every degree, as above in the adjacent item. See there. And know that this surrounding light, which is made outside the Mochin upon the forehead of every degree, shines of its illumination into the internality of the Mochin, and from them is drawn the whole discernment of the Mochin of the thirty-two paths in the Partzuf. For in the first division, which is the lights, there protrudes upon the forehead of AVI the surrounding light of the Bina that returns to being Hochma. And in the second division there protrudes the Tifferet that bears the illumination of Hochma, upon the forehead of the ZA of Atzilut, which is the discernment of the Tefillin of ZA. And in the third division there protrudes the excellence of the Yesod, which with its screens revealed this whole level of Hochma, upon the forehead of the Nukva of Atzilut. And this is the secret of the surrounding lights of every degree. However this illumination that is upon the forehead must be drawn from the surrounding light of the upper one that is above that degree.
And in order to understand the matter of the illumination of the surrounding light of the upper one to the inner and surrounding of the lower one, we shall copy the words of the ARI brought above (on page 1339, item 97), and these are his words: “However the secret of the Daat of Radla [the unknown head] is very hidden, and therefore it is in the secret of the Peh [mouth] of Atika Kadisha; but its GAR are in the secret of surrounding light. The Bina of Atik did not clothe at all; however an illumination is drawn from outside as far as the forehead of AA. Also, in the Rosh of AA there is his own Daat, and within it the Yesod of Atik; and an illumination likewise goes out from the aforementioned Yesod and breaches and goes out to the outside, and meets the light of the Bina of Atik that is outside, and they strike one another; and the one that is within goes out to the outside, and the one that is outside enters within.” End of quote.
The meaning is that, just as the ARI writes of six degrees in the Mochin received by Zeir Anpin, so also here there are six degrees in the Mochin received by AVI. For these Mochin of the thirty-two paths go out in the Peh of Atik, where the three heads of AA rose, and the GAR of AVI too were included with them, as above. However at the time of the birth of the Mochin the Partzufim [pl. of Partzuf] descend to their place, and AA descends to his place, and AVI too descend to their place, and they are three degrees one beneath the other. It is also known that they clothe in the MaLTz of Tzelem, and the GAR of these Mochin go out to the outside in the discernment of surrounding lights, as above.
And this is what he says there: “The Daat of Radla is very hidden, but its GAR are in the secret of surrounding light, for they cannot clothe.” For at the time of the coupling the Parsaot were annulled and the bottom Hey descended to the Peh of Atik, and they raised their AHP, which are the HGT of Atik together with the three heads of AA, and it joined to the GE [Galgalta ve Einayim] of Atik; and then a complete level of ten Sefirot came out through the joining of the AHP that are in AA with the GE of Atik, that is, the level of the thirty-two paths, in that the Bina of Atik returned to Hochma through the MAN of the two Mazalot, Notzer and Nakeh, which became Daat, as above. However at the birth of the Mochin, when AA descended from there to his place, and AVI likewise, it turns out that these GAR of the Hochma of the thirty-two paths, which AA received in his brain of the air while he was in the place of Radla — now, after he descended from there and clothed in the MaLTz of Tzelem, these GAR of Radla, which had served in the Daat of Atik for AA, became hidden. And this is what he says, that its GAR cannot clothe in AA: for after his Galgalta clothed in the Mem of Tzelem and became covered Hassadim, the GAR of the revealed AB that went out in Radla at the time of the coupling went out to the outside, to surrounding light, since they cannot clothe in Galgalta, which returned into Izka Dachya. And so there remained in the brain of the air only the discernment of VAK of the level of the revealed AB that went out in Radla. And this surrounding light remained in the place of Radla, above AA, that is, in the place where the Mochin went out.
And this is what he says: “The Bina of Atik did not clothe at all” — meaning that same Bina that returns to being Hochma in the level of the revealed AB that went out in Atik; she did not clothe at all in AA, for the GAR became hidden from her at the time of the descent of AA to his place, as above. And this Bina remained without Hochma, since she returned to her former discernment, which is covered Hassadim, and she shines her Hassadim inside the forehead of AA.
And this is what he further says there: “Also, in the Rosh of AA there is his own Daat, and within it the Yesod of Atik; and an illumination likewise goes out from the aforementioned Yesod and breaches and goes out to the outside, and meets the light of the Bina of Atik that is outside, and they strike one another.” Here he explains the order of the illumination of the surrounding lights that applies at a time of favor, when the forehead of will of AA is born, where the Yesod of Atik is, as he explained (on page 1369, item 157); and these are his words there: “And when it is with will, etc., the forehead of will of AA is born, where the Yesod of Atik is; and then the light of the Bina of Atik, which did not clothe at all within AA, shines by way of the outside upon his forehead, and illumination is added to the Yesod of Atik that is within, and its light too goes out to the outside, etc.; and then ZA too has the power to look at the forehead of AA, and then it is called a time of favor, for the forehead of will is revealed.” And here, on page 1339, he explains the order of the coupling for the birth of the forehead of will, which is the illumination of the surrounding lights; and he says that it too comes by way of a coupling by striking, in that the Yesod of Atik that is in the Daat of AA strikes the Bina of the surrounding lights that is outside, and the Bina that is outside strikes the Yesod of Atik that is within, and then both of them grow great and shine into one another.
And the explanation of the matter is this. It has been explained that these surrounding lights that went outside the Rosh are the GAR of the level of the Hochma of the thirty-two paths that went out in the Rosh of Atik for the sake of AA and AVI who were included there; and upon their return to their place with the birth of the Mochin they could not receive the GAR of the Mochin, by force of their having clothed again in the Izka of the Mem of Tzelem, and there remained in the Mochin only the VAK of this level of Hochma, lacking GAR. For these VAK remained clothed in the brain of the air alone, which is the secret of the Lamed of Tzelem, and is the secret of the Daat of AA that is clothed in his forehead, where the Yesod of Atik is clothed — that is, the discernment of the VAK of the Mochin of the Hochma of the thirty-two paths, which are in truth Tifferet and Yesod, called HG, as above. But since there is no GAR of Hochma there, the quality of Tifferet is not revealed at all in the brain of the air; for the quality of Tifferet is to be a bearer of the illumination of Hochma that is drawn from the Bina that returns to being Hochma, who is the GAR; and since Bina returned to her posterior, and the GAR became hidden from the Rosh, Tifferet bears no illumination of Hochma at all, and nothing of this whole level is discernible except the quality of Yesod alone, which is the discernment of the screen of narrowness that is in it alone. Except that it is called by the name of the Yesod of Atik, since it remains from the level of the Hochma of the thirty-two paths that went out in the Rosh of Atik. And understand this well, for in truth all the VAK are there, which are Tifferet and Yesod, since nothing became hidden except the discernment of the GAR of Galgalta on account of the Mem; only that Tifferet is not discernible so long as there is no discernment of GAR there, and therefore Tifferet too is called by the name of the Yesod.
However these surrounding lights, although from the side of their root there is in them nothing but HB, which are the discernment of the GAR that went out from the Galgalta of AA, as above — nevertheless they necessarily include HG as well. For it cannot be pictured at all that there should be a discernment of GAR of the Hochma of the thirty-two paths without their HG, since they are what establish the GAR of Hochma; for Bina cannot be pictured in the degree of Hochma without her connection to Tifferet and Yesod, since without them she is always in covered Hassadim. And therefore, in every place where the GAR of the Hochma of the thirty-two paths is mentioned, there must necessarily be HG there too. And remember this. So it turns out that these surrounding lights of GAR that went out to the outside are four Mochin, HB HG. However there is no coupling in the HG whereby they would draw the illumination of HB; for if it were so, they would be reckoned as inner and not as surrounding. Rather, there is no coupling at all there outside, since there is no coupling except through inner vessels. And therefore Bina is found there as though in the discernment of her Katnut [smallness/infancy], meaning that there is in her only an illumination of covered Hassadim, because the HG are separated with no coupling between them.
And one should not ask: if so, in what respect are they regarded as surrounding lights of the GAR of Hochma, seeing that Bina draws only Hassadim into the inner Mochin? However at times there is here a discernment of a coupling from within outward, and this is what is called a time of favor. That is, the Yesod of these Mochin, which remained in the inner vessels in the brain of the air of AA, as above, is awakened by the Chivaret [bright strands] and the hairs of the Rosh of AA, and their illumination goes out to the outside and couples with the HB of the surrounding lights; and the Bina of the surrounding lights returns to receive Hochma, and shines into the internality of the Mochin, to the place of the Yesod that is in the brain of the air. For such is the order of the coupling: since the illumination of the reflected light of the Yesod that is in the brain of the air goes out to the outside and couples Hochma and Bina, the direct light of the HB returns and shines into the internality of the Mochin, to the Yesod that is there; and then the Yod comes out from the brain of the air, leaving Or [light] — meaning that it then receives the Mochin of the GAR of Hochma into it. Yet these GAR have no place to clothe in the inner vessels of the Mochin, since the Izka of Galgalta does not open, and therefore they go out and are revealed upon the forehead of AA. And this is called the birth of the forehead of will. And although even on the forehead it has no revelation except outside the vessel, this is because the forehead too is the discernment of the Mem of Tzelem, as written in Part 13; but its illumination is drawn openly to the discernment of the Lamed of Tzelem that is within, which are the Einayim of AA, and this is the secret of the opening of the Einayim of AA. As written there (on page 1369, item 157): “Then AA looks at the forehead of AVI and at the forehead of ZA, etc., and then ZA too has the power to look at the forehead of AA, and then it is called a time of favor.” So then the Einayim of all the Partzufim are opened.
And behold, it has been explained that although at the time of the birth of the Mochin of AB the GAR in them become hidden from the heads and go out to the outside in the discernment of surrounding lights, nevertheless at a time of favor there is a coupling between the Yesod that remained in the inner ones, which couples with the surrounding lights, and their illumination is drawn within, and the light of Hochma is revealed in the Lamed of the Mochin. And accordingly it is to be asked: there is here a complete coupling, so why should they still be called by the name of surrounding lights, seeing that their illumination enters within? And the matter you will understand from the precision in the words of the ARI there, where he says that the Einayim of AA look at the forehead of AVI and of ZA, and likewise that the Einayim of ZA look at the forehead of AA; and he does not say that the Einayim of AA look at the Einayim of AVI and of ZA, and that the Einayim of ZA look at the Einayim of AA. And by this precision he teaches us the whole difference there is between the upper coupling that was made in the place of Atik, where the level of AB went out revealed, out of the Izka, and the level of AB that goes out at a time of favor — for this level is regarded as the AB that is clothed in the Izka, since the Mem that is upon the GAR of the Mochin is not opened by this coupling; rather only the Lamed of the Mochin receives the light of the GAR of this AB. And this causes the main illumination of the Mochin to hover over the forehead, which is essentially the discernment of covered Hassadim, being the discernment of the Mem of the brain of the air that is revealed within; and the Einayim of ZA, which are the discernment of the Lamed, which receive the illumination of Hochma, receive this only from the discernment of their looking at the forehead of AA, and not at his Einayim. So that the coupling bestows Hochma in the Einayim of AA, except that their root is in his forehead, and therefore there is here bestowal only from the Einayim to the forehead of AVI and of ZA. And such likewise is the manner of the reception of ZA: his Einayim receive from the forehead of AVI and from the forehead of AA. And so the main part of the Mochin is the discernment of the Hassadim of Bina and of the forehead, except that there is in them an illumination of Hochma because the abundance passes through the Einayim of the upper one; for the Einayim of AA bestow upon the forehead of AVI, and therefore the forehead of AVI too can bestow the illumination of Hochma upon the forehead of ZA, and likewise the forehead of ZA bestows the illumination of Hochma upon his own Einayim. However then the Einayim of ZA return and receive from his own forehead and from that of the upper ones. And so the main abundance is of the discernment of the forehead, except that there is in them an illumination of Hochma because they are bestowed by way of the Einayim of each one, as explained. And understand this, for this is the gist of the discernment of the forehead that is revealed at a time of favor.
And with this you will understand the order of the coupling that the ARI explains here (on page 1339, item 97), where he says: “An illumination goes out from the aforementioned Yesod and breaches and goes out to the outside, and meets the light of the Bina of Atik that is outside, and they strike one another; and the one that is within goes out to the outside, and the one that is outside enters within.” The meaning is: it has been explained that the Bina of the surrounding lights that is above AA has no coupling there with the Hochma of the surrounding lights, since there is no coupling except from the discernment of the inner ones. And so this Bina of Radla shines, from the discernment of her coupling that never ceases, her illumination of Hassadim in great abundance, as is her way, to the Mochin of AA. However now, when the illumination goes out from the Yesod that is in the Mochin of the air and meets the Bina of the surrounding lights, so that on this account she returns to couple with the Hochma of the surrounding lights, the discernment of the abundance of Hassadim that belongs to herself is thereby diminished; and this is regarded as a striking in the discernment of Bina, since she then lost the discernment of the Hassadim of her own discernment. And likewise afterwards, when the light of Hochma is drawn from her to the brain of the air, this too is regarded as a striking and a deficiency, for then the illumination of Hassadim that is in Galgalta ceased from shining into the brain of the air; since the Izka in which Galgalta is clothed, which is the discernment of the Mem, cannot bestow the Hassadim that are in her at the time when the Lamed has been opened with the light of Hochma, for it is not her way to join with the light of Hochma, as is known. So there are here two strikings: one in the Bina of the surrounding lights, and a second in the brain of the air itself. However there is made here a discernment of a sparkling of the lights, whose meaning is that this portion of the Hassadim that was diminished from the brain of the air at the time of the coupling of the Yesod with the HB of the surrounding lights — which is necessarily already mixed and joined with this illumination of Hochma that struck her and brought her out from there — it is that which went out to the outside from the brain of the air and joins upon the forehead of AA, on the outside. (Note in the author’s own hand: the matter is that the excellence of the Hassadim is greatly revealed here, in that it is they that caused the drawing of the illumination of Hochma, and without them Hochma would not have been revealed at all; and so the Hassadim became a complete level, HB and HG.) And therefore it is regarded as a complete level of HB and HG: for the discernment of the striking that she received from the HB of the surrounding lights — these became Hochma and Bina in her; and her own discernment, which is the portion of the Hassadim that was diminished from there on account of the striking of HB — these are what became HG. So this sparkling, which was made on account of the two strikings that came through the coupling of the HB of the surrounding lights, brought out a portion of Hassadim from the brain of the air to the outside, upon the forehead, in which there are four complete Mochin, HB and HG. And this is called the birth of the forehead of will of AA; and in ZA this illumination is called by the name Tefillin. And understand well.
And with this you will understand the words above, that the illumination goes out through the Einayim, but its revelation is only in the forehead. And it is because this coupling that is made from within outward is made through the Yesod that is in the brain of the air, as above, and it is also the receiver of the illumination of the HB of the surrounding lights, being the Lamed of the Mochin; and this discernment of the Lamed of the Mochin is revealed at once in the Lamed of the discernment of the illumination of the face that is outside the Mochin, which is called Einayim, as is known. However there is not yet in this the completeness of the coupling, since there is now made only a discernment of a sparkling that brings out the Hassadim of the brain of the air to the outside, upon the forehead, in the discernment of four Mochin, HB HG, as above. And after these four Mochin were revealed and born upon the forehead, outside, the inner Mochin return and settle as they should, since the brain of the air no longer needs to nurse from the HB of the surrounding lights, for they have already done their work in the birth of the four Mochin that are upon the forehead; and therefore it returns to receive Hassadim from Galgalta, from the Mem of Tzelem that is in the Mochin, whereby the Hassadim in the brain of the air are again completed as before the coupling. And together with this, the same thing is done also in the illuminations of the face of AA, in that the Einayim, which are the Lamed of Tzelem that is within his face, return and receive the illumination of Hassadim from the forehead of AA, which is the discernment of the Mem of his illumination of the face, as above. So the source of the four Mochin that are upon the forehead comes from the Lamed of Tzelem that is in the Mochin, which is called the air, and likewise from the Lamed of Tzelem that is in the face, which are one discernment. But the place of their revelation is upon the forehead. Only, at the time when the Mochin expand from the upper one to the lower one, the forehead of the upper one must necessarily bestow the Mochin first upon the Einayim of the lower one, that is, upon the brain of the air, which is the Lamed of Tzelem; and then a sparkling is made in it, and it brings out four Mochin to the outside, as above. So the Einayim of the lower one must receive from the forehead of the upper one, and afterwards they are revealed also upon its own forehead.
And by all that has been said, the words of the ARI here are understood, where he says (in item 127): “And remember, do not forget, that every inner light enters first, and afterwards, from its power, the light sparkles and goes out in the secret of surrounding; and so the first inner one preceded the first surrounding one, and after the first surrounding one the second inner one is made, and afterwards the surrounding one of it is made, and afterwards the third inner one, and afterwards the third surrounding one, which is the Tefillin.” That is, as explained, that this matter of the illumination of the surrounding lights begins from the surrounding lights of Radla, where the root of all these surrounding lights is, since there the level of the revealed AB first went out; for at the time of the birth of the Mochin, when they clothed again in the three discernments of Tzelem, the GAR of this AB were compelled to depart from the Rosh of each one in the secret of surrounding light, as above. And so the inner one, that is, the discernment of the VAK that remained of the Mochin, certainly precedes in the Partzuf the discernment of the illumination of the surrounding lights in the Partzuf, which comes afterwards in the secret of a sparkling, as written above.
And behold, at first the sparkling is made through the going out of the illumination of the Yesod from the Daat that is in the internality of AA to the Bina of the surrounding lights that remained in Radla; for through this coupling of HB that was made in the surrounding lights by the going out of the illumination of the Yesod of the brain of the air, an illumination of Hochma was drawn to the brain of the air, so that the Yod comes out of Avir [air], leaving Or [light], as the ARI concludes there (on page 1341, item 99). And then the sparkling is made in the brain of the air, and from there the four Mochin, HB HG, went out to the outside, upon the forehead, as above. So first the inner Mochin were corrected with the illumination of Hochma, and afterwards they brought out the illumination of the surrounding lights to the outside, upon the forehead; and so these surrounding lights are an offspring of the inner ones, and the inner ones are more esteemed than they. And likewise from there the illumination of the Mochin reached the inner ones of AVI, and a sparkling was made in the discernment of the Lamed of Tzelem of the Mochin of AVI, and from there the four Mochin, HB HG, went out to the outside upon the forehead of AVI, in the secret of surrounding lights. And from them an illumination reached the NHY of AVI, which are the discernment of YESHSUT, as is known; and the sparkling was made in them too, in the discernment of the Lamed of Tzelem that is in the inner Mochin, and they brought out four Mochin in the secret of surrounding lights upon their forehead. And from the forehead of YESHSUT an illumination expanded to the Lamed of Tzelem that is in the internality of the Mochin of ZA, and a sparkling was made in him too, and four Mochin, HB HG, went out upon the forehead of ZA.
And when you are precise you will find here six discernments until the surrounding lights are revealed upon the forehead of AVI. For the first and second discernments are the inner and surrounding lights that remained in Radla itself after the birth of the Mochin; since after the descent of AA from there with the Mazlin, this coupling departed from the Rosh of Atik too, and there remained there only the inner ones, and the GAR of that level went out to the outside. So there are two discernments in the place where the Mochin go out, which is the Rosh of Atik. And from the Bina of Radla that is in the GAR that went out to the outside it was drawn to the inner ones of AA, and a sparkling was made, and the four Mochin went out upon the forehead in the secret of surrounding lights. So the surrounding lights that are upon the forehead of AA are the fourth discernment of the Mochin. And from there they shone to the inner Mochin of AVI, and a sparkling was made in them too, and they brought out four Mochin to the outside, upon the forehead, as above. So these surrounding lights that are on the forehead of AVI are already the sixth discernment. However the ARI reckons the inner and surrounding of AVI as the first and second discernments. And the reason is that these Mochin are of the discernment of the Hochma of the thirty-two paths, for which Atik and AA have no need at all, since in them the discernment of the true Hochma of direct light shines; and therefore the beginning of the recognition of these Mochin begins only in the upper AVI, because the upper discernment in them is the Bina of direct light, as above, and therefore they have need and esteem for this Hochma of the thirty-two paths, whose meaning is that Bina herself returns to being Hochma, as above. And therefore the ARI begins to count the six discernments only from the upper AVI, that is, the inner and surrounding in them themselves, and the inner and surrounding in their NHY, which are YESHSUT, and the inner and surrounding in ZA — for the surrounding light of ZA is the sixth discernment, that is, the Tefillin that are on his forehead.
And likewise the ARI reckons below six discernments in the expansion of the Mochin from ZA to the Nukva. For the first two discernments are the inner and surrounding that are in the Rosh of ZA — except that this surrounding light is not the discernment of the surrounding light of the Tefillin of ZA, since this surrounding light is the discernment of ZA himself, that is, it shines the discernment of Tifferet, which is the bearer of the illumination of Hochma, which is the discernment of the Atara [crown] of Hesed; and the root of the Nukva is only in the Atara of Gevura alone, as above. And therefore a second sparkling is made in ZA, that is, that the four Mochin of the Tefillin that are on the forehead shone into his inner Mochin, into the Lamed of the Mochin; and then the discernment of the Atara of Gevura of the Mochin went out to the outside, upon the nape, in the secret of the knot of the Tefillin, and became there a discernment of surrounding light — in the manner in which our sages expounded on the verse, “and you shall see My back,” etc., that this is the knot of the Tefillin. And it is the discernment of the surrounding light from which the Mochin expanded to the Nukva, as written in its place. And they expanded in the secret of the straps until they came and clothed from the Chazeh [chest] of ZA downward, in his NHY; and there too a discernment of sparkling was made and surrounding lights went out to the outside; and from these surrounding lights of NHY, which are the fourth discernment, the Nukva receives the discernment of her inner and surrounding. So that the discernment of the surrounding light of the Nukva is the sixth discernment.
And three kinds of expansions of the Mochin have been explained, by way of six discernments. The first six are for AVI themselves, in whom the surrounding lights are regarded as the discernment of the lights, that is, as the Bina that returned to being Hochma. And afterwards a second six for the Mochin of ZA, in whom the surrounding lights are regarded as the discernment of the Atara of Hesed; but the discernment of the lights is not in him in the discernment of self, but in the discernment of the drop of the coupling, as above. And afterwards there is a third six for the Mochin of the Nukva, in whom the surrounding lights are regarded only as the discernment of the Atara of Gevura alone; for she has no discernment of self from the discernment of the Atara of Hesed, since her root is the discernment of the screens that are in the Yesod, as above. And so the discernment of the Atara of Hesed reaches her only in the secret of the drop of the coupling, by way of the Yesodot of ZA. And you already know that the axis of these six discernments is that they must receive from the NHY of the upper one by way of the screens that are in the Yesodot. And therefore the lights of the inheritance of AVI were diminished from ZA, because he receives from their fourth discernment. And likewise the Nukva is diminished of the discernment of the Atara of Hesed, because she receives from the fourth discernment of ZA, that is, from the surrounding lights of his NHY. And understand, for it is impossible to elaborate further.