Part 12 · List of Answers on Topics

(to the question) As long as AVI were coupling in the phase of the screen of the coarseness of the root, ZA was not then thickened in his inclusion in that coupling, for there is no recognition of coarseness in the phase of the root; hence it was there like the thigh of Ima, without any recognition between them. But at the time of birth, when AVI coupled upon the screen of the coarseness of phase one, that coarseness returned also upon ZA himself, as he was included in that coupling, as stated above (Page 201, Answer 168). And once ZA was thickened, the difference from ZA to Ima was recognized, and this is literally his birth and his going out, for the change of form separates between the spiritual ones like the change of place separates between the corporeal ones. See there. Hence it is discerned that the lights of Ima reject ZA, because a guest was recognized there — meaning that he is not of the phase of the body of the housewife, which is Ima; by this he is pushed and goes out, as explained. (Part 1, Page 158, Item 6).

(to the question) During the days of pregnancy the fetus ascends through three chambers: in the lower chamber it attains Nefesh of Nefesh, in the middle chamber it attains Ruach of Nefesh, and in the upper chamber it attains the GAR of Nefesh. And at the time of birth, when the door and hinge of the Katnut return to their place, and AVI couple upon phase one, by which the coarseness of ZA, which differs from Ima, was recognized, and also the phase of BYA was recognized in him, as is known — then he loses all his NRNHY of Nefesh that he attained in his pregnancy, and he descends to BYA, as is known. And this is discerned as him rolling and descending down to the lower chamber, for he loses his degrees in the order of the degree: in his descent from the upper chamber he lost the GAR of Nefesh; in his descent from the middle chamber he lost the Ruach of Nefesh; and in his descent also from the lower chamber, falling to BYA, he also loses the Nefesh of Nefesh of Atzilut and becomes the phase of BYA. (Part 1, Page 127, Item 1).

(to the question) For at the time of birth Tevuna loses the phase of her GAR and comes to the phase of VAK, as is known. Hence the light of Ruach comes to the vessels of HBD, and the light of Nefesh to the vessels of HGT, and the NHY remain without light. And the ascent of the light of Nefesh from the NHY to the HGT causes the cooling of the NHY of Ima, because they were left without their own light of Nefesh, which is their life. (Part 1, Page 128, Item 6).

(to the question) See answer 150. (Part 1, Page 128, Ohr Pnimi, s.v. "the lights").

(to the question) For the door and hinge of the Gadlut closes and makes them into a closed Mem, and the doors do not open except through the departure of the Gadlut and the overturning of the hinges, meaning that the Katnut returns to AVI, at which time the doors open and the fetus comes out and is born, as above (Page 787, s.v. "door"). And the matter of the return of the Katnut is discerned as great pressure upon AVI; however, had this not been, ZA could not have been born. Hence ZA is born only through great pressure. (Part 1, Page 128, Item 6).

(to the question) That the phase of YESHSUT returns to their Katnut: the GAR departed from the vessels of HBD, and the light of Ruach came to the vessels of HBD, and the light of Nefesh to the vessels of HGT, and the NHY remained without light, as is known. Hence at the time of birth the light of the NHY, which is Nefesh, ascends and clothes in the vessels of HGT; this is because of the coming of YESHSUT into Katnut at the time of birth. (Part 1, Page 128, Item 6).

For the door and hinge of the Gadlut, which joined with the door and hinge of the Katnut and both became one, made there a closed Mem. And now, at the time of birth, when the Katnut returned to its rule, the difference of the door and hinge of the Katnut is recognized with respect to the door and hinge of the Gadlut, for then the door and hinge of the Katnut became the ruler, and this is discerned as the doors having opened, and a fissure was made between them. This is also discerned as the overturning of the hinges: for at the time of pregnancy, when YESHSUT were in Gadlut and the door and hinge of the Katnut was nullified and became one with the door and hinge of the Gadlut, then the door and hinge of the Gadlut was above and the door and hinge of the Katnut below, for it did not then count by name. But now that the Katnut returned to its rule and the Gadlut departed from YESHSUT, the door and hinge of the Katnut became the ruler in the Partzuf, and the door and hinge of the Gadlut became below it — meaning that now the door and hinge of the Gadlut does not count by name. And this is discerned as the overturning of the hinges: that which was previously above became at the time of birth below, and that which was previously below became now above. And this is the secret of "for her hinges were turned upon her," etc.

(to the question) And the matter of the fissure of the womb, made by the recognition of the door and hinge of the Katnut, is no longer discerned in the Yesod of the whole of AVI and YESHSUT, but only in the phase of YESHSUT alone, whose mouth of the womb is the mouth of their head, as is known. For AVI never return to Katnut, as is known; therefore he is precise that the womb was fissured through its mouth — that is, through the mouth of YESHSUT alone, and not from the phase of the womb of the whole of AVI with YESHSUT, as explained. (Part 1, Page 128, Item 6).

(to the question) For the matter of the ascent of the NHY to the HGT, made at the time of birth, causes there the coarseness of phase one in the screen of AVI, and the upper light, which is not interrupted, is found to couple with that new screen of phase one and brings out in it the level of Ruach, as the Rav wrote (Page 152, Item 86) that these Mochin are received afterward through the nursing; see there. Hence the emptying of the NHY of Tevuna — meaning their return to the phase of the Katnut, that the light of Ruach clothes in the vessels of HBD, and the light of Nefesh that was in the NHY departs and ascends to the HGT, and the NHY were emptied and cooled — this causes all the Mochin of nursing for ZA, and had this not been, ZA would have had no Mochin at all, as the Rav wrote above (Page 137, Item 33), see there. And understand.

For although ZA has already risen from BYA and been corrected in the phase of the Nefesh of Atzilut through his inclusion in the coupling of AVI in his pregnancy, nevertheless all this sufficed ZA only as long as his own records had not been thickened, by the coupling of phase one of AVI at the time of birth. For when the coupling is in the phase of the coarseness of Keter, this coupling does not arouse any coarseness in ZA, as is known. But now, in his inclusion in the coupling of phase one, by which the phase of this coarseness returned to the phase of ZA himself, the phase of the coarseness of BYA, which are included in him from the time of Nekudim, was also aroused in him, and this is discerned as him having fallen back to the phase of BYA.

(to the question) And it is also discerned that he clothes there the two lower thirds of the NHY of Atik, which descended with him equally to BYA. For at the time of birth, when the Katnut returned to YESHSUT, AVI and YESHSUT then separated from one another and became again two Partzufim. And likewise the NHY of AA descended again to their place as at first, with the two middle thirds of Atik that are clothed in them; hence also the two lower thirds of Atik returned again to their place, to BYA, as at first. For all the ascents that had previously been made at the time of the pregnancy of ZA were dismantled, and all these descents were made in one stroke with the birth of ZA and his descent to BYA. Hence at that very moment that ZA descended to BYA, also the two lower thirds of the NH of Atik descended with him equally to BYA. And just as he clothed the two middle thirds of Atik in the days of his pregnancy, so now he clothes the two lower thirds of Atik, being in BYA with them in one partition. And this clothing benefits him, that he can nurse from their records, which remained in the NHYM of AA from the time of his pregnancy, as stated above (in answer 24), see there. (Part 1, Page 132, Item 15).

(to the question) See answer 158.

(to the question) Through his nursing from the records of the two lower thirds that remained in the Malchut of AA of Atzilut from the time of his pregnancy, he sucks back into himself the phase of the Nefesh that he had at the time of the pregnancy, and becomes fit to ascend to Atzilut and clothe the NHY of AA. And this is called nursing from the breasts of an animal. (Part 1, Page 132, Items 15 and 16).

(to the question) Nursing is the phase of a middle degree between the lower one and the upper one, by whose help the lower one grows, so that it can ascend to the place of its Mochin that stand there and clothe them permanently. For at the time that the lower one is in the phase of MAN in the upper one, all his NRNHY come out there in completeness, as is known. However, when he is born — meaning that his coarseness is recognized and he is separated from his inclusion in the coupling of the upper one, and he descends to his degree according to his coarseness — he can then no longer receive all the Mochin and descend with them to his degree, but only a small part of them, and all the Mochin remained in the place of the upper one, in his NHY above, at the place where the coupling was. And it is known that the lower one cannot ascend to the place of the upper one before he attains the degree of the upper one. If so, how can ZA ascend to the upper one and receive back from there the Mochin he left there, before he has those Mochin — for those Mochin are what make him into the degree of the upper one? Therefore nursing is needed, meaning that he ascends there temporarily and not permanently. And this temporary ascent is drawn to him from the power of his clothing of the NHY of AA, and he is found with them in one degree. And since the two upper thirds of the NH of AA remained in the HGT of AVI, these two thirds of the NH are discerned as the phase of a middle between the upper one and the lower one, for ZA can ascend to them, as he clothes their phase below in the NHY of AA; hence they are considered like his degree, even while they are above in the HGT of AVI. And he ascends and nurses from them; and since they are in the place of his Mochin, he draws from there his Mochin at the time of his ascent, in the way of the degree, little by little, until he takes from there all his Mochin; and then he becomes like the degree of the upper one, and he can then clothe there permanently. For as long as he has not received all the Mochin in completeness, he cannot clothe there permanently, for he is not yet like the degree of the upper one; hence he ascends there temporarily, which suffices for nursing — meaning, to take a small part of the totality of the Mochin — and immediately descends to his own degree. And these parts that he receives one after another join together with the completion of the reception of all the Mochin, and then he becomes like the upper one and clothes him permanently. And it has been explained that nursing means ascending temporarily and receiving partially from the Mochin, and the ascent is made through the phase of the middle, which are the two thirds of Netzah and Hod of Arich Anpin that remained above in the HGT of AVI. But clothing means that he has all the Mochin attributed to that place that he clothes, and therefore he stands there permanently. (Part 1, Page 144, Item 59).

(to the question) The illumination of the Yesod of Aba, which comes in the phase of narrow and long — meaning that although it is long in Hochma, nevertheless it is very narrow in Hassadim, as is known — is discerned as the phase of coldness and coagulation, for from the lack of light it is discerned as coldness. Nevertheless, the drop of the redness of Ima receives from this illumination all its completeness, for in the illumination of the Yesod of Ima there is the abundant expansion of the light of the Hassadim, and it lacks only Hochma alone; therefore the illumination of the Yesod of Ima is discerned as short and wide — meaning short of Hochma and wide in Hassadim. Hence the redness that comes from the illumination of the Yesod of Ima is completely corrected by the light of the coagulation of Aba, for it receives from him the phase of the longness that is missing to it. Therefore only that measure of the redness of Ima that is coagulated by the whiteness of Aba enters into the building of the fetus, and no more. For the part of the redness of Ima that did not receive his illumination is found lacking in life, for the light of Hochma is the light of Chaya, as is known. See above, answer 137. (Part 1, Page 133, Item 21).

(to the question) Behold, redness means the phase of coarseness and a screen, from the phase of her five Gevurot, upon which all the couplings are made, that measure the level and conclude every organ and give it its form. (Part 1, Page 133, Item 21).

(to the question) Only in the lights do the lower ones enter first and afterward the upper ones: in the pregnancy, the level of NHY enters into ZA; in the nursing, the HGT, and so on. But in the clarification of the vessels it is the opposite: first the upper ones are clarified and afterward the lower ones. (Part 1, Page 141, Item 47).

(to the question) It is known that Hod is the phase of the Malchut included in ZA, in which is the phase of the coarseness and the screen. And since in the coupling of the pregnancy only the phase of the root of the coarseness was corrected, it is therefore discerned that Hod was not clarified at the time of the pregnancy, because its coarseness had not yet received the phase of the screen of the upper one, which is all its clarification and correction, as is known; and likewise Yesod and Malchut, which are drawn from Hod. (Part 1, Page 140, Item 44).

(to the question) The Mochin of nursing are the phase of the correction of Hod, Yesod and Malchut — meaning the correction of the screen of the upper one upon their coarseness (as above, in answer 165). Therefore it is necessary that through the eating of Ima, meaning a coupling, she clarifies for him the coarseness of the HYM and corrects in them her screen. But ZA himself is not yet fit for any coupling, for his coarseness is not yet corrected in a screen, for the screen of the pregnancy is not considered a correction, as above, being only in the phase of the root of the coarseness. (Part 1, Page 141, Item 46).

(to the question) See answer 164.

(to the question) Only the phase of the waste that remained after the clarification of the first nine Sefirot comes out in the secret of the blood of birth, because everything that was in them for the need of ZA has already been completely clarified. And what remained after them does not belong to ZA but to the Partzufim below him; hence they come out at the time of his birth in the phase of the blood of birth. (Part 1, Page 137, Item 31).

(to the question) It is known that all that measure that is coagulated from the redness of Ima, by the coagulation of the illumination of the Yesod of Aba, is what enters into the building of ZA (as above, in answer 162). Hence all the rest of the MAN and the redness of Ima, which does not belong to the building of ZA, was not coagulated there by the drop of the whiteness of Aba. Therefore they remained in the phase of fluids and red, which are the blood of birth. And you already know that they are the phase of the waste of the first five Sefirot of ZA, from which are still clarified all the Partzufim below ZA. (Part 1, Page 140, Item 43).

(to the question) The waste that remained from Hod, Yesod and Malchut, which were not completely clarified in the pregnancy, as above, are those that ascend with the lights of the NHY of Ima to her HGT and turn into milk, from where ZA sucks them, and in him they turn again into blood — but into refined and clear blood, meaning that the coarseness receives the phase of the screen fit for it. (Part 1, Page 138, Item 37).

(to the question) For the influence passes through the five Sefirot of ZA until it comes to the Hod, and likewise to the Yesod and to the Malchut. And three times eight is twenty-four. That is, there are twenty-four phases in this milk, for in passing through the five Sefirot it is found to be included of them, and the Hod is found to be included of the eight upper ones, and likewise the Yesod and the Malchut. Hence twenty-four phases. (Page 141, Item 46).

(to the question) The first are the incomplete waste, which are the waste of Hod, Yesod and Malchut, which ascend and turn into milk. The second are the waste remaining after the upper five Sefirot, from what was clarified from them afterward the Nukva and all the Partzufim of BYA, which are pure blood. The third are the waste remaining after the clarifications of the Malchut of Assiyah, in which there is no longer any use, and they come in the shells, and they are unclean blood. (Part 1, Page 137, Items 31 and 32; Part 1, Page 140, Items 41 and 42).

(to the question) The waste of the five Hassadim, which are the phase of Hod, Yesod and Malchut, that were not clarified in completeness during the days of the pregnancy, are the five pure bloods. And the waste of the five Gevurot, which are the phase of the Nukva of ZA and the Partzufim of BYA, in which the portion of the shells is also mixed, since they have not yet been clarified now, are called the five unclean bloods. However, they are not completely unclean, for the Partzufim of BYA of holiness are still clarified from them. Only that which comes out of the Yesod of the Malchut of Assiyah is completely unclean blood, in which there is no longer any need for holiness. But because of their mixture in the waste they are all called unclean blood. (Part 1, Page 140, Item 41).

(to the question) The waste of the five Hassadim are Hod, Yesod and Malchut that were not clarified in the pregnancy, and they ascend and turn into milk, as is known. And they are called the five Hassadim, for all of ZA is called the five Hassadim, relative to his separate Nukva, which is called the five Gevurot. And the clarification of these Hod, Yesod and Malchut belongs to the Nukva within his body; therefore they are called the five Hassadim. However, the phase of the Nukva within his body serves him also in the phase of the five Gevurot — that is, before the separation [nesira], as is known. For then the Nukva within his body includes within it also the separate Nukva; and for this reason the waste that comes out at the time of the birth is now called by the name the remnants of the five Gevurot. And since there is also mixed in them the blood destined to come out from the Yesod of the Malchut of Assiyah, which are literal shells, they are therefore all called by the name the five unclean bloods. (Page 139, Item 42; Item 49).

(to the question) It is known that the whole matter of the clarifications of Hod, Yesod and Malchut, which were left for the time of the nursing, is the phase of the coarseness of ZA that could not receive the phase of their screen during the days of the pregnancy, because there was not there, in the couplings of AVI, but the screen of the root, which is not a sufficient screen for the coarseness of phase one in ZA, namely in his Hod, Yesod and Malchut. Hence they remained in the phase of blood that is not refined — that is, without the screen that refines them, so that they be fit to couple with the upper light. And it is now found that they ascended to the HGT of AVI, meaning to their middle vessels, where the screen of phase one serves; and then the coarseness of the HYM received their screen, through their inclusion in the coupling of AVI of the nursing. And it is discerned that now, through the couplings of AVI of the nursing, the coarseness of the HYM became refined and clear blood upon their coming into ZA — meaning that they became fit to couple with the upper light, for they now attained the screen fit for the coupling. (Part 1, Page 142, Item 51).

(to the question) The Mochin of ZA that come out in AVI come out upon the MAN of ZA, which ascended to them and were included in their coupling — that is, in the screen and coarseness of Ima. Hence it is discerned that the phase of the Mochin themselves is attributed to ZA, from the phase of the MAN that he raised; but the phase of the reflected light that rises from the screen and clothes the Mochin from below upward at the time of the coupling — this is entirely the portion of Ima, for the MAN of ZA are not yet corrected in a screen that can raise reflected light. Therefore the garments of the Mochin, which are the phase of the aforementioned reflected light, are discerned in the Names of Ehyeh, which are the Names of the upper Ima, for the coupling was made at the time that YESHSUT were included in AVI in one Partzuf; hence the reflected light is discerned upon the Names of the upper Ima. However, the Mochin of ZA, which are from the phase of the MAN that he raised to AVI, included in their coupling, are the Names of the level of ZA, and they are the Names of Elokim, which are the phase of the records of the Mochin of ZA that were in him at the time of Nekudim, before the breaking of the vessels, which were renewed in him now through their inclusion in the coupling of AVI; and they have no comparison at all with the reflected light of Ima, except that this reflected light rose and clothed them at the time that the MAN of ZA were included within her coupling. Hence, at the time of the coming of the Mochin to ZA, he necessarily took with him also some of these garments of Ima. And understand this well. (Part 1, Page 143, Item 55).

(to the question) They are the ten Names of Ehyeh in the Achoraim, which amount to ten times the male waters. And they are the garments of his Mochin, which he has from the upper Ima, from the time of his inclusion in the coupling of AVI in the first pregnancy. See above, in answer 176. And they clothe his five Hassadim and five Gevurot. (Part 1, Page 143, Item 57).

(to the question) You already know that the ten Names of Ehyeh are the phase of the garments of the Mochin of ZA, from the time of his inclusion in the coupling of the pregnancy in the upper AVI, and they are the phase of the reflected light that rises from the screen of Ima at the time of the coupling, as above (in answer 176). And they are the phase of the illumination of the five Gevurot of Ima — that is, from her screen and coarseness, which are the phase of the five Gevurot, as is known. And they clothe also the five Hassadim, for there is no phase of clothing except from the reflected light, which is the phase of Gevurot. However, in general they are only the phase of the five Gevurot. And these five Gevurot are called the fifty gates of Bina, for every Gevura is included of ten, and they are fifty. However, in the pregnancy he does not receive the coarseness of the five Gevurot in actuality, for there is no coupling there except in the phase of the root of the coarseness alone — that is, only the phase of roots for the fifty gates of Bina. And this is the hint that ten Ehyeh in simple letters without fillings amount to forty, and with their inclusion they are the fifty gates of Bina. That is, these five Gevurot, which are the fifty gates of Bina, now drawn from the ten Ehyeh, are only the roots of the NRN, and the simple letters hint at a root alone; and with their inclusion of the ten, they amount to NRN — meaning that inclusion means that from the root-illumination of now, in the pregnancy, all the fifty gates of Bina will eventually be revealed from it afterward, in Gadlut. (Part 1, Page 143, Item 58).

(to the question) For these two upper thirds of the NH of AA, which remained in the HGT of AVI, are the phases of the records from the time of the pregnancy, at the time that they joined to complete the HGT of AVI of the level of AB, as is known. However, now, after the pregnancy, they descended from there to their place, upon which ZON clothe, as is known. And since they are destined to become the phase of the GAR of ZA, their power is therefore very great, even at the time of their being there in the phase of records, from which is the power of the nourishment in the milk, which prepares him for the phase of Gadlut. (Part 1, Page 144, Item 60.)

(to the question) For the first pregnancy is for the clarification of the essence of ZA — that is, everything that was in him at the time of the Katnut of Nekudim, which are the vessels of HBD HGT up to the point of the Chazeh. For this is the measure of his life for the building of his Partzuf. However, in order to complete him in GAR, he must have ten Sefirot, which he acquires through the lengthening of the legs of Ima; and he needs a second pregnancy, in order to attain the vessels of NHY from the Chazeh downward, and then he is fit for GAR like AVI themselves. Therefore ZA needs two pregnancies: the first pregnancy for the clarification of his essence, and the second pregnancy for the clarification of the vessels of NHY, from the lengthening of the legs of Ima. (Part 1, Page 145, s.v. "and there is").

(to the question) In the first pregnancy, which is the clarification of the vessels of his VAK (as above, in answer 180), there are in it two couplings: the first for the level of NHY, and the second for the level of HGT, and this second coupling is made at the time of his birth. And also in the second pregnancy there are two couplings: the first is for the completion of the vessels of NHY; the second is for the GAR of the lights, which is made after nine years and one day. (Part 1, Page 159, Item 102; Part 1, Page 152, Item 86).

(to the question) It is the phase of Nefesh-Ruach of Ruach, which he acquires through the two years of nursing — that is, from the phase of the two inclusive couplings that there are in the first pregnancy (as above, in answer 181), which are the phase of his VAK from the phase of his essence and the measure of his life (as above, in answer 180). And more than this — that is, all that is needed for the second pregnancy — these are only the phases of additional expansion. (Part 1, Page 148, Items 72 and 73).

(to the question) At the beginning of the correction, after the breaking of the vessels, the totality of all the MAN ascended — that is, all the phases that were nullified and broken and fell to BYA — all of them ascended as MAN to the AB and SAG of AK. And first, from the totality of the MAN, was clarified all that belongs to the Partzuf of Atik of Atzilut, and the waste remaining after its pregnancy was lowered to AA. And all that belongs to the Partzuf of AA was clarified from them, and the waste remaining after its clarification was lowered to AVI. And AVI also took from them all that belongs to their building, and the waste was lowered to ZON. And ZON also took from them that which belongs to their building, and the waste was lowered to the Partzufim of BYA. And the Partzufim of BYA also took, each one, its portion from them, until also the Malchut of Assiyah was clarified, and the waste remaining after the Malchut of Assiyah — these are the shells. (Part 1, Page 139, Items 39 to 42).

(to the question) The human relates to the totality of the five Partzufim of Atzilut, which are AA and the four garments AB, SAG, MA and BON. But the animals do not relate to the phases of totality, but each one only to a particular detail — that is, to Tifferet alone or to Malchut alone. (Part 1, Page 149, Item 77).

(to the question) The human, hinted at in the totality of Atzilut, in AA and ABSAG, since the two upper thirds of the NH of AA ascended and joined to the HGT of AVI, at the time that they received the level of AB, and clothed the GAR of AA, at which time the two upper thirds of the NH became breasts — hence the breasts are above the Chazeh of AA. And so it is in the human. But the cattle and the animals, which do not include the totality of Atzilut but only the phases of details, therefore have their breasts below, in the place of the womb, which is the place of the pregnancy. (Part 1, Page 150, Items 78 to 80).

(to the question) The second pregnancy of the Katnut is made immediately after the completion of the two years of nursing. (Part 1, Page 159, Item 102).

(to the question) The Tzadi of the Tzelem means NRN, and the LM of the Tzelem means GAR. (Part 1, Page 158, Item 98).

(to the question) The Tzadi of the Tzelem of the nursing expanded in the two years of nursing. (Ibid.)

(to the question) In the seven years after the two years of nursing, that is, at nine [years] and one day. (Ibid.)

(to the question) At nine [years] and one day.

(to the question) It will be explained in its place.

(to the question) Although the coupling of the Mochin of Ruach is at the end of the first pregnancy, nevertheless they are called the Mochin of nursing, because they do not enter him except through the nursing. (Part 1, Page 152, Item 86).

(to the question) The two lower thirds of the NH of Atik, which left their record in the Malchut of AA, from the time of their being there in Atzilut — that is, from the time of the pregnancy of ZA — are those that became in the Malchut of AA the breasts of an animal, as is known. And since it is the influence of Atzilut, it therefore separates the phase of BYA included in ZA and raises it to Atzilut, and he returns and acquires the Nefesh from the time of his pregnancy. (Part 1, Page 132, Item 15).

(to the question) The clarifications of the first pregnancy are for the very building of the Partzuf of ZA, and they are the measure of his life. But the clarifications of the second pregnancy are for the phase of the GAR of the lights and the NHY of the vessels, for ZA, and they are not of the measure of his life; hence they are not in him permanently, but according to the merit of the lower ones. (Part 1, Page 153, s.v. "pregnancy").

(to the question) For even the second pregnancy of the Katnut, which completes his ten vessels, does not come except through the illumination of the coupling of AB and SAG, which brings down the bottom Hey from the Einayim and returns the AHP to the degree of ZA, which are the phase of AVI. Hence the essence of the second pregnancy is from AVI. (Part 1, Page 153, s.v. "and in order to").

(to the question) They are drawn for seven years, after the two years of nursing, until nine years and one day. (Page 154, Item 89).

(to the question) Four degrees are drawn in the second pregnancy of the Katnut: the Makifim of the Katnut of Ima, which are the GAR of the five Gevurot; the Penimim of the Katnut of Aba; the Makifim of the Katnut of Aba; and the VAK of the Gadlut of Ima. (Part 1, Page 179, Item 163).

(to the question) It is after nine years and one day. (Part 1, Page 159, Item 102).

(to the question) From nine years and one day until twenty years. (Part 1, Page 154, Ohr Pnimi, s.v. "and there is").

(to the question) According to the discourse, it is in the enlargement of the vessels, in which the upper ones are enlarged first, and afterward the lower ones — the opposite of the lights. (Part 1, Page 154, Item 89).

(to the question) The Mochin up to a child of nine years and one day are the GAR of Ruach and the VAK of the Gadlut of Ima, and they are not actual GAR. But the Mochin of a child of thirteen years and one day are the Mochin of birth. (Part 1, Page 156, s.v. "and it is known").

(to the question) On the first day of the tenth year. (Part 1, Page 156, Item 95).

(to the question) The fillings are the phase of the screen and the coarseness upon which the coupling is made. Therefore, at the time of the Katnut of the nursing, when there is not yet any coupling there, since he still lacks the NHY of the vessels, the Mochin are therefore discerned in the Names of Elokim without fillings, but in simple [letters]. However, after the second pregnancy of the Katnut, when he already has the NHY of the vessels and the GAR of Ruach, there is therefore in him the phase of a coupling of Achoraim, and the Mochin are then discerned as the Names of Elokim with fillings. (Part 1, Page 159, s.v. "the Mochin").

(to the question) Because the lights of ZA are clothed in them, and the vessels are drawn after the lights within them. (Page 162, Item 112).

(to the question) The two upper joints of the Hesed of ZA join with the upper third of the Netzah of Ima and become the Hochma of ZA. And the middle joint of the Netzah of Ima joins with the lower joint of the Hesed and the upper joint of the Netzah of ZA, and becomes the vessel of the Hesed of ZA. And the lower joint of the Netzah of Ima joins with the two lower joints of the Netzah of ZA, and becomes the vessel of the Netzah of ZA. And likewise in the two lines, the middle and the left. (Part 1, Page 163, Item 114).

(to the question) The Mochin clothe in the Tzelem still higher, in AVI, before their entry into ZA — that is, at the time of their coming out there, in AVI. And ZA receives them little by little, as they are clothed one within the other. (Part 1, Page 164, Item 122).

(to the question) In the third year, the lower joint of the Netzah of Tevuna enters, and within it the Netzah of the five Hassadim of Aba, and they enter within the Sefira of Hochma of ZA. And in the fourth year, the Hod of the five Hassadim enters in the lower joint of the Hod of Tevuna, within the Sefira of Bina of ZA. And in the fifth year, the Hesed of the five Hassadim enters in the middle joint of the Netzah of Tevuna, within the Sefira of Hochma of ZA; and then the Netzah of the five Hassadim descends within the Sefira of Hesed of ZA. And in the sixth year, the Gevura of the five Hassadim, which is within the middle joint of the Hod of Tevuna, enters within the Bina of ZA; and then the Hod descends from there within the Sefira of Gevura of ZA. And in the seventh year, on the first day of the year, the Tifferet of the five Hassadim, which is within the crown of the Yesod of Tevuna, enters within the Sefira of Daat of ZA; and ZA then becomes in the age of the young children, for a part of Daat entered in him. And in the continuation of the seventh year until the eighth and one day, the Hochma of the five Hassadim, which is in the upper joint of the Netzah of Tevuna, enters within the Sefira of Hochma of ZA, and from there the Hesed of the five Hassadim descends into the Hesed of ZA, and the Netzah of the five Hassadim, which was there, now descends to the Sefira of Netzah of ZA; and the right line is completed entirely. And in the eighth year and one day, the Bina of the five Hassadim, which is in the upper joint of the Hod of Tevuna, enters within the Sefira of Bina of ZA, and from there the Gevura of the five Hassadim descends into the Sefira of Gevura of ZA, and the Hod of the five Hassadim, which was there, now descends to the Hod of ZA; and the left line is completed. And in the ninth year and one day, the Daat of the five Hassadim, which is within the Yesod of Tevuna, enters within the Sefira of Daat of ZA, and from there the Tifferet of the five Hassadim descends into the upper third of the Tifferet of ZA, up to the Chazeh; and the middle line is also completed. (Part 1, Page 166, Items 123 to 127).

(to the question) The HBD of the five Hassadim are clothed in the three upper thirds of the NHY of Tevuna. And the HGT of the five Hassadim are clothed in the three middle thirds of the NHY of Tevuna. And the NH of the five Hassadim are clothed in the two lower thirds of the NH of Tevuna. (Ibid.)

(to the question) Because then the crown of Tevuna enters, with the Tifferet of the five Hassadim, within the Daat of ZA — unlike before this, when he had no light at all in the vessel of his Daat. (Ibid.)

(to the question) Because they are moved from mercy to judgment and from judgment to mercy. (Part 1, Page 167, Item 125).

(to the question) The Hochma of the five Hassadim, which is in the upper joint of the Netzah of Tevuna, enters the Hochma of ZA in the seventh year and one day. And the Bina of the five Hassadim, which is in the middle joint of the Hod of Tevuna, enters the Bina of ZA in the eighth year and one day. And the Daat of the five Hassadim, which is in the lower joint of Tevuna, enters the Daat of ZA at nine [years] and one day. (Part 1, Page 168, Items 126 and 127).

(to the question) Only at the beginning of the Atzilut of ZA is the order of the aforementioned times needed for the entry of the Mochin. However, on every day, when they return and restore them at the time of the prayers and the Sabbaths and festivals, they do not need these times. (Part 1, Page 172, Item 138).

(to the question) At midnight the coupling is made to make her a vessel. (Part 1, Page 173, Item 140).

(to the question) The coupling of midnight is the phase of the second pregnancy of the Katnut, called the first union, in order to make her a vessel. (Ibid.)

(to the question) By day, it is the phase of the coupling of birth: the coupling of AVI for the need of the Mochin of birth is in the Shema of Yotzer, and the coupling of ZON is in Sim Shalom. (Gate of the Discourses of Rashbi in the Idra Rabba on the Zohar, from page 135).

(to the question) In the Shema of Yotzer, and it is the phase of the coupling of birth. (Ibid.)

(to the question) In Sim Shalom. (Ibid.)

(to the question) The Shema recited on the bed is the phase of preparation and drawing toward the coupling of midnight. (Page 174, Item 144).

(to the question) He remains in the Mochin of Nefesh-Ruach of Ruach, called the Penimim of Ima, which are the phase of the Mochin of the two years of nursing.

(to the question) For the Mochin that were drawn at midnight returned and departed with the exit of the night, and he returned to the Katnut of the phase of the two years of the nursing; hence they must first draw all the Mochin of the Katnut in the Shema of the sacrifices, so that he be fit to raise MAN for the second pregnancy of the Gadlut, in the word Echad, in the Shema of Yotzer. (Part 1, Page 175, Item 147).

In the Shema recited on the bed, since ZA is only in Nefesh-Ruach of Ruach, called the Penimim of Ima, one must draw the first union from its beginning, which is the Makifim of the Katnut of Ima. Hence in the word Israel the Makifim of the Katnut of Ima are drawn, and in the word Echad the Penimim and Makifim of the Katnut of Aba and the VAK of the Gadlut of Ima are drawn.

And in the Shema of the sacrifices, after the Mochin of midnight have already returned and departed, one must again draw the first union anew, as at midnight — except that there is some difference, for at midnight, since it is night and there is no time of Hassadim then, it was impossible to draw in the word Israel more than one degree, which is the Makifim of the Katnut of Ima alone. But now, in the sacrifices, since it is day and it is a time of Hassadim, it is possible to draw in the word Israel two degrees together, which are the Makifim of Ima with the Penimim of the Katnut of Aba; these are drawn in the word Israel. And in the word Echad, the Makifim of the Katnut of Aba and the VAK of the Gadlut of Ima are drawn.

And in the Shema of Yotzer, one need not draw again the second pregnancy of the Katnut, for all the Mochin of the Katnut were already drawn in the Shema of the sacrifices. Rather, in the word Israel, the Makifim of the Katnut of Aba are drawn again, only as the phase of preparation, to prepare ZA for the raising of the MAN. And in the word Echad, he raises MAN for the coupling of AVI of the second pregnancy of the Gadlut, which is for the Mochin of birth; and ZA immediately receives from them the VAK of those Mochin, from the phase of Ima. And the GAR he receives in the blessing of the Fathers. And he becomes fit in himself to couple for the Mochin of birth, in Sim Shalom.

(to the question) And in the Shema of Arvit, since with the exit of the day all the Hassadim have already departed, which are the Penimim and Makifim of the Katnut of Aba, for at night there is no time of Hassadim, and nothing remained in him but the GAR of the five Gevurot, which are the Makifim of the Katnut of Ima — therefore in the word Israel the internality of the Katnut of Aba is drawn. And in the word Echad, the Makifim of the Katnut of Aba and the VAK of the Gadlut of Ima. (Part 1, Page 185, Items 176 to 186).

(to the question) In the entry of the Mochin themselves there is almost no difference, for in all of them enter the four degrees: the Makifim of the Katnut of Ima, the Penimim and Makifim of the Katnut of Aba, and the VAK of the Gadlut of Ima. However, with this there is a great difference between the Shema of Yotzer and the rest, for in the rest, the three kinds of Shema, the Mochin are found only from the phase of the second pregnancy of the Katnut alone. But in the Shema of Yotzer, he raises MAN for the phase of the second pregnancy of the Gadlut, which is the Mochin of birth. (As above, answer 225.)

(to the question) The HGT of ZA become HBD, and the NHY ascend and become HGT, and new NHY he acquires through the lengthening of the legs of Ima. (Part 1, Page 192, Item 188).

(to the question) When the discourse is in general, it is discerned that ZA has only six vessels of the Katnut of Nekudim, which are HBD HGT up to the Chazeh, and the NHY he acquires through the lengthening of the legs of Ima. However, when the discourse is in particular, all the seven lower ones are included one within the other, and it is also impossible for him to have less than ten Sefirot, which are the three lines HCN in GBE of TY — except that each one lacks its lower third. Hence at the time that the NHY is completed for him from the lengthening of the legs of Ima, the intention is not only in general, but each and every Sefira of the ten Sefirot of the three lines of ZA receives from Ima the lower third that is missing to it. For every Sefira has in it only its two upper thirds, which are the phase of its HBD HGT; and its lower third, which is the phase of its NHY, it receives from the NHY of Ima. (Part 1, Page 192, Item 188; Part 1, Page 195, Item 190).

(to the question) There is a phase of the ascent of the NHY to the HGT, meaning the ascent of the lights; and then the Partzuf becomes lacking in GAR, for the light of Nefesh ascends to the HGT and the light of Ruach to the HBD, as stated at the time of the birth of ZA, that the light of the NHY ascends to the HGT and the NHY are cooled. And there is an ascent of the NHY to the HGT from the phase of the vessels — that is, through the illumination of the coupling of AB and SAG, which bursts to the Parsa and brings down the bottom Hey from the Einayim and returns the AHP to the degree, at which time the NHY become HGT, the HGT become HBD, and he attains new NHY through Ima. (Part 1, Page 144, Item 59).

In every Partzuf there are two kinds of vessels: old vessels from the upper Partzuf, and new vessels with the lights of the Partzuf, as stated in Part 4, in the Inner Observation. And behold, ZA is the phase of the seven lower ones of Nekudim; hence, from the phase of the old vessels there, which are the vessels of SAG, he has only six vessels, HBD HGT up to the Chazeh, for from the Chazeh downward, to the end of the legs of AK, they became BYA through the Parsa of the second restriction, as is known. But from the phase of the new vessels there, which are from the phase of the look of the eyes in the Chotem and Peh below the beard, as stated in Part 6 — there certainly came out nine vessels for ZA, for every degree necessarily comes out in ten Sefirot.

(to the question) And behold, from the phase of their measure, the ten vessels of BA'N are found equal to the six vessels of SAG, for they came out in them and in their place. But when the Rav wanted to explain the matter of the lack of the NHY in the root of ZA, he explains them from the phase of the vessels of SAG. And when he speaks of the matter of the building of the Partzuf of ZA, he speaks of the vessels of BA'N, which necessarily have ten vessels, as explained. (Part 1, Page 195, Item 190).

(to the question) See answer 223.

(to the question) See above, in answer 226.

(to the question) For the phases of the NHY itself of ZA cannot ascend in Atzilut, for the Parsa took them out of Atzilut already at the time of Nekudim; and how can they now ascend, after the Parsa has been strengthened here even more than at the time of Nekudim, as is known? Rather, through the illumination of the five Gevurot of Ima, only the phase of the GE of the vessels of the face was corrected in ZA in the days of his pregnancy, and the AHP of these vessels were not corrected at the time of the pregnancy, but only afterward, in the second pregnancy, when the GAR of the five Gevurot of Ima came, then these AHP ascended. And for this reason they are considered only upon the phase of the NHY of Ima, for they came through her lengthening of the legs, which are the GAR of the five Gevurot, at which time the bottom Hey descends from the Einayim of Tevuna and raises her AHP, and her GAR of the five Gevurot are revealed, as is known; and the light of this coupling also returns the AHP of ZA to their degree.

(to the question) Even after the second pregnancy of the Katnut, when ten vessels have already been completed for him and he has a lower third in every Sefira, nevertheless the lower thirds do not yet count by name. For as long as he has no GAR of the lights, which are the phase of the Neshama, the light of Ruach does not descend from the vessels of HBD to the HGT, and the light of Nefesh does not descend to the vessels of NHY; and the lower thirds are therefore found still lacking in light, and hence they do not count by name. However, since the phase of the NHY of the vessels has been completed, they are therefore discerned at least as RTS — except that each one has only its two thirds: two thirds in HBD, two thirds in HGT, and two thirds in NHY — in which the light of the GAR of Ruach is clothed in the two thirds of each of the HBD, and the VAK of Ruach is clothed in the two thirds of each of the HGT, and the light of Nefesh is clothed in the two thirds of each of the NHY. Therefore it is now discerned that there are four thirds in the HGT, for the light of Ruach is now clothed in the HBD and in the HGT, and both are therefore considered as the phase of HGT, being that both are a dwelling for the light of Ruach, which is called HGT, as is known. (Part 1, Page 197, Item 193).

It is known that ZA lacks the lower third of every Sefira, and has only the two thirds in the HBD, and likewise in each of the HGT, and likewise in the NHY. And the light cannot clothe in a vessel unless it has three thirds. Hence, at the time that the light of Ruach clothes in the vessels of HBD, they must take the upper thirds of the vessels of HGT, to complete the lower thirds of the vessels of HBD, which are missing there. And the light of Ruach is found to clothe in the two thirds of the HBD joined with the upper thirds of the HGT. And likewise the light of Nefesh clothes in the thirds that remained from the HGT, with the two thirds of the NHY, and the light of Nefesh also has three thirds. Hence, at the time of the Katnut of ZA, the vessels of HGT divide into two halves: half for the HBD and half for the NHY.

(to the question) Therefore, at the time of the Gadlut, when the lower thirds have been completed for each of the ten Sefirot, and the vessels of HBD no longer need to raise to themselves the upper thirds of the HGT to complete them to three thirds, it is found that now the thirds descend from the vessels of HBD and come to their place, to the HGT; and likewise the thirds that were joined with the two thirds of the NHY now ascend to their place, to the HGT, for now the HGT do not need to divide. (Part 1, Page 200, s.v. "and in order to").

(to the question) It is known that the upper vessels are enlarged first, and at the time that there is only the light of Nefesh, it is clothed in the vessels of HBD. However, there is only the two thirds in each of them, for the lower third is missing from each one (as above, in answer 231). Hence each one of the vessels of HBD takes an upper third from each one of the vessels of HGT, to complete them to three thirds, and then the light of Nefesh clothes in them. And the light of Nefesh is found to clothe now in three thirds, which are the two thirds in each of the vessels of HBD and one third that joined the HBD from the vessels of HGT. And the thirds that remained from each of the HGT, with the two thirds of each of the NHY, are now found lacking in light, and are considered included in the upper vessels.

(to the question) When the light of Ruach comes to ZA, it clothes in the vessels of HBD, to which the upper thirds of the HGT were joined (as above, answer 232), and the light of Nefesh, which was there, now descends to the thirds that remained from the vessels of HGT and to the two thirds in each of the NHY. And the six thirds of the HBD, HGT, NHY are found to have now become three thirds for the dwelling of the light of Ruach, and are called HGT; and three thirds for the dwelling of the light of Nefesh, and are called NHY.

(to the question) For the seven lower ones of SAG are also discerned as RTS, like the ten Sefirot of the NHY of AK, which are HBD HGT NHY. And at the time of the ascent of the bottom Hey to the Einayim, when the AHP of every degree came out, it is found that the AHP of the HBD descended to the phase of the HGT, and the AHP of the HGT descended to the phase of the NHY, and the AHP of the NHY descended and became BYA. Hence not all the NHY descended, but their GE remained in Atzilut. And there is more to say: that the AHP that fell from the HGT and became the degree of the NHY — they are the ones discerned as the GE of the NHY.

(to the question) Because the light cannot clothe in a vessel unless it has three thirds. Hence the HGT divided into two: half completed the vessels of HBD, and half completed the vessels of NHY. See above, answer 231.

(to the question) These and those have an equal measure, for the nine Sefirot of BA'N came out and clothed within the old vessels of SAG. See above, answer 226.

(to the question) You already know that the matter of the lack of the NHY of the vessels is, in particular, in all the nine Sefirot of ZA, that each one lacks a lower third, as above, answer 224. And it is found that in truth he has the vessels of HBD HGT NHY, except that each one lacks the lower third. Hence, at the time of the Gadlut, it is discerned only that each Sefira grew by a third, and there are no actual new vessels here. (Page 209, Item 211).

(to the question) For in truth they have all the vessels, HBD HGT NHY, and the matter of the lack of the NHY is in each one of them in particular, that each one lacks a lower third. Only that the two thirds of the HGT divide: half for the HBD, for the dwelling of the light of Ruach, and are called HGT; and half for the NHY, for the dwelling of the light of Nefesh, and are called NHY.

(to the question) For in the Katnut, when the lower third is missing from every vessel, and the light cannot clothe in less than three thirds, the HGT therefore divide, half for the light of Ruach and half for the light of Nefesh, as above in answer 238; and consequently the light must necessarily clothe also in the NHY. But in the VAK of the Gadlut, when the lower thirds already exist there for every vessel, the Ruach of the Gadlut therefore clothes in the HBD, and the Nefesh of the Gadlut in the HGT, and the vessels of NHY are found without light. (Part 1, Page 202, Item 197).

Since these six vessels of the Katnut are filled in three degrees: in the pregnancy the upper third of each one is filled, in the nursing the middle third of each one is filled, and in the second pregnancy of the Katnut the lower third of each one is filled — they are therefore discerned as IYM [pregnancy, nursing, Mochin].

(to the question) However, in truth, even in the second pregnancy there are no actual Mochin in them, but only the GAR of Ruach; and they divide into six thirds: in the two thirds of the HBD there is the GAR of Ruach, in the two thirds of the HGT there is the VAK of Ruach, and in the two thirds of the NHY there is the light of Nefesh. And the lower third of every Sefira does not yet count by name, as above. Hence they are still considered without a head.

The VAK do not divide into three until after the second Ibur, for then they already truly have the lower thirds of every vessel; therefore they can divide into three degrees of Rosh, Toch, Sof. But in Katnut, while they still lack the lower third of each vessel, they divide into only two degrees, HGT, NHY; and the vessels of HGT must divide, to complete the vessels of the light of Ruach and to complete the vessels of the light of Nefesh. As above in answer 231.

Explanation one of the Mochin of VAK is that the two thirds have already been completed in every Sefira of the ten Sefirot of ZA, which is called the middle Partzuf of ZA. Explanation two is that HBD have already entered in each edge of the VAK of ZA. Explanation three is that the GAR of the five Hassadim entered in him, which is from six years and one day until nine years and one day. (Page 209, Item 209. Page 205, Item 205. Page 168, Item 126).

For two aspects enter into the Mochin of VAK. The first is the GAR of Ruach; the second is the VAK of the Gadlut of Ima. And when the discussion is about the GAR of Ruach, there are Rosh, Toch, Sof there, and they divide into three: in the two thirds of HBD is clothed the GAR of Ruach, in the two thirds of HGT is clothed the VAK of Ruach, and in the two thirds of NHY is clothed the Nefesh. Therefore it is discerned that the two thirds were completed in every Sefira of ZA, from his ten Sefirot. And when the discussion is about the VAK of the Gadlut of Ima, it is discerned that only the HBD of each edge of the VAK entered, meaning the VAK of HBD. For then the light of Ruach of Gadlut is clothed in the vessels of HBD, and the light of Nefesh of Gadlut is clothed in the vessels of HGT, while the vessels of NHY are empty of light. And the matter of the GAR of the five Hassadim is the aspect of the GAR of Ruach that enters him from six years and one day until nine years and one day. (Ibid.)

It is relative to the external Partzuf and the middle Partzuf, for in the external Partzuf its ten Sefirot come through three distinct couplings, for in the Ibur only the NHY of NHY emerge, and through the Partzuf of Yenika that is included in it, it acquires the HGT of NHY; and through the inner Partzuf included in it, it acquires the HBD of NHY. This is not so of the inner Partzuf itself, which acquires all these at once, for it does not need other Partzufim to complete it. (Page 206, Item 206).

For the ZAT of Nekudim, from the aspect of their Katnut, which were only in the light of Nefesh, are what entered the Ibur of ZA, as is known. And behold, there was not yet in them any correction of lines. Therefore, at the beginning of the coupling, when they ascended to AVI, they are discerned as the aspect of six Keters from the aspect of the vessels, and as the aspect of Malchuts from the aspect of the degree, for the degree of Malchut is clothed in the vessel of Keter, as is known. However, afterward, in the Ibur, when they acquired the correction of lines in the three days of absorption, then the degree of Malchut was corrected into three lines, which are called NHY. Therefore it is then considered that six NHY came to him in them. (Page 203, Items 200 and 202).

In the Ibur only the NHY of NHY emerged there. But after the Partzuf of Yenika came and clothed in it, then the Partzuf of Ibur acquired its HGT. And when the Partzuf of Gadlut came and clothed in it, then the Partzuf of Ibur acquired the HBD of NHY. (Page 208, Item 210. Page 210, Item 215).

When the Partzuf of Yenika was completed and clothed in the Partzuf of Ibur, then they were included one in the other, and the Ibur too acquired the aspect of HGT. And when the Partzuf of HBD, called the inner Partzuf, was also completed and clothed there, then they were all included together, and both the Partzuf of Yenika and the Partzuf of Ibur attained the aspect of HBD. (Page 208, Item 210. Page 210, Item 215).

It is known that there are two couplings in AVI: one is to sustain the worlds, and the second is for the generation of souls. And behold, from the coupling to sustain the worlds, when Ima has not yet returned face to face, Hassadim are drawn without Hochma, and therefore they are the aspect of the worlds alone, that is, the externality of the Sefirot. And from the second coupling souls are drawn, for then AVI returned face to face, and the illumination of Hochma is drawn from her. And they are the internality of the Hassadim, for Hochma does not clothe in a Partzuf except within the garment of Hassadim, as is known. Therefore they are discerned as externality and internality. (Page 212, Item 223).

According to the first explanation, the Mochin of Katnut are externality, and the Mochin of the inner Partzuf are internality. According to the second explanation, all the NRN are externality, whether of AVI or of YESHSUT; only the Partzuf of Chaya, whether of Aba or of YESHSUT, is internality. And it is found that even the aspect of Neshama is likewise externality. And according to the third explanation, all the Mochin of YESHSUT are externality, even the Chaya in them; and only the Mochin of AVI, all of them, are internality — even their Katnut. (Page 225, Items 224, 225 and 226).

The first explanation speaks of the discernment of worlds and souls, that is, of the two couplings of AVI; therefore the Mochin of Katnut, drawn from the coupling to sustain, meaning that AVI are still face to back, are externality; and only the Mochin of the inner Partzuf, drawn from face to face, are internality. And the second explanation distinguishes only the Mochin of birth, and therefore, as long as there is no aspect of Chaya in the Partzuf, the Partzuf is not fit to give birth; hence he says that all the NRN are externality. However, if there is an aspect of Chaya in it, they are internality — even the Chaya of YESHSUT, because the small ZON are also fit to give birth in the aspect of the Chaya of YESHSUT. And the third explanation speaks of the great ZON, who need specifically the Mochin of AVI; therefore he counts all the Mochin of YESHSUT as the aspect of externality. (Ibid.)

The HBD of the Ibur are the aspect of the letters Aleph-Lamed-Mem of Elokim, for they are in the aspect of the coarseness of the root, which is not fit for the aspect of coupling, called speech. But in the HBD of Yenika the aspect of the coarseness of Behina Aleph was already revealed there, and therefore there is the aspect of the Yud-Hey of Elokim there, which is the expansion of the NRN of Katnut. (Page 222, Item 244).

The three Elokim in the HBD of the VAK of Yenika are in their simple form, without fillings, for the coupling on the coarseness is not yet revealed in them. But the three Elokim of the HBD in the Gadlut of Yenika are with fillings, for they already have in them the aspect of the coupling of the posterior. (Page 234, Item 276).

The difference is only in the shape of the Hey of Elokim: in the Mocha of Hochma its shape is two Yuds, in the Mocha of Bina its shape is two Vavs, and in the Mocha of Daat its shape is three Vavs. And the reason — see in the Table of Answers, in the Explanation of the Words, answers 36 and 37. (Page 233, Item 273).

That of Hochma is in the filling of Yuds, that of Bina is in the filling of Heys, and that of Daat is in the filling of Alephs. See in the Explanation of the Words. (Page 234, Item 276).

The difference is in the filling of the Aleph of the Hey of Elokim. For in the Mocha of Hassadim, the Aleph is in the shape of Yud-Vav-Yud; and in the Mocha of Gevurot, the Aleph is in the shape of Yud-Vav-Dalet. (Page 235, Item 277).

In Yenika, the 32 paths of Hochma are not revealed from their own aspect, but only from the aspect of the NRN, which are called Elokim. Therefore they are called the 32 Elokim, for Ima has not yet ceased her posterior and does not receive from Hochma. But in Gadlut, the 32 paths of Hochma are revealed from their own aspect, for Ima is face to face with Aba and receives the illumination of Hochma from him. (Page 231, Item 268).

The 32 years are drawn from the 32 paths of Hochma, which ZA receives through the Tifferet of AA, which is Neshama in the Hochma within him. And since the Tifferet of AA divides into two halves — half in AVI and half in ZA — therefore, correspondingly, the 32 years also divide, half in the upper jaw and half in the lower jaw, which correspond to the two aspects within the Tifferet of AA. (Page 229, Item 263).

Because the 32 paths of Hochma are drawn through the Tifferet of AA to ZA, as above; and since there are 24 diagonal boundaries in the Tifferet of AA, therefore they are received by ZA in 24 months. See above answers 72 and 65. (Page 229, Item 263).

Because Hochma is not revealed except in the Gadlut of ZA. But in Yenika, only the power of Bina alone is revealed. Therefore all the discernments are in her. (Page 227, Item 256).