Part 15 · List of Answers on Topics

(To the question) Every degree receives only from its immediate upper one, and ZA is the upper one of Malchut; therefore she cannot receive anything except from ZA. (Item 2).

In the Ibur of the Gadlut of ZA, when he raises his AHAP with him to Aba and Ima, also the aspect of the bodies of Malchut is attached to the AHAP of ZA, and she is discerned as her first MAN. Therefore, in this Ibur, two statures of ten Sefirot then emerge: one upon his MAN, and one upon the MAN of the Nukva. And since the Nukva is not fit to receive there her stature of ten Sefirot, because they are of the upper ones, therefore ZA receives her stature in deposit, in the secret of the firstborn taking a double portion. And afterward, when ZA descends from there and comes to his place, he returns to her the stature of ten Sefirot that he received on her behalf, little by little, in the manner of the degree, as is known.

(To the question) And it is found that as long as Malchut has not received her deposit from ZA, her stature of ten Sefirot is still included in ZA. Behold, prior to the growth of Malchut, her nine Sefirot are found included in ZA. (Item 3).

In the shattering of the vessels of Nekudim, inner vessels and posterior vessels are discerned there: for the seven kings that emerged in the smallness of Nekudim, by the looking of the eyes into the AHAP, which are the vessels KHB HGT up to the chest, which from the aspect of the lights are discerned as HGT NHY, are discerned as inner vessels, and are discerned as the essence of their very selves there, for they all emerged above the Parsa, and they are Atzilut from their root. And the aspect of the vessels from the chest and below, at the time of the smallness, received no light at all, because due to the sight of the eyes they went out beyond Atzilut and were diminished to BYA, below the Parsa; but only at the time of the greatness of Nekudim, by the MAN of the Vav and the point of the Yesod of AK in Aba and Ima of Nekudim, they returned and joined to the seven kings. Therefore the seven kings spread there also into BYA, up to the point of this world, as said in Part 7. They are called the posterior vessels of Nekudim.

(To the question) And the discernment between them is immense, for the inner vessels are, from their root, an aspect of complete Atzilut, as above; therefore they did not need to be shattered at all, and all their shattering was because, at the time of the greatness, they joined with the posterior vessels into a single Partzuf, since those vessels had already been diminished to the aspect of BYA. Therefore the inner vessels were also shattered, as said there. And hence, at the time of correction in the world of Atzilut, after the inner vessels returned and were clarified once again from their mixture with the posterior vessels, and rose and were corrected in Atzilut as before, at the time of the smallness of Nekudim, no diminishment will ever occur in them again. For this matter that was in Nekudim — namely, that the Parsa under Atzilut was nullified and the seven kings spread into BYA — will not occur again in Atzilut, for here the Parsa was corrected in a fixed manner, so that it will not be nullified even at the time of the coming of the Mochin of the Gadlut, as is known. Therefore they remain in Atzilut permanently. And they are the stature of HGT NHY of ZA, in which there is no diminishment ever. And the aspect of the point below the Yesod of ZA, which is the aspect of the Nukva of ZA, in which also no diminishment will ever occur, for she too is an aspect of an inner point, namely the Malchut of the inner vessels. Therefore her root is preserved in ZA forever. And it is known that, from the aspect of the vessels, this point is discerned as being below the chest of ZA, because from the aspect of the vessels the VAK, which are KHB HGT up to the chest, are discerned, and the point of the chest is the root of the Nukva. But from the aspect of the lights, in which the VAK are discerned as HGT NHY, the point is discerned as being below the Yesod. (Item 5).

(To the question) It is impossible that both of them use a single Keter face to face, unless the Malchut of the first restriction, hidden in RADLA, is revealed — she being the MAN of the Nukva from the first restriction, fit for a face-to-face coupling with ZA in an equal stature. But beforehand, there is revealed in RADLA only the aspect of the Yesod of the Malchut of the first restriction, which suffices for the Mochin of the male, that is ZA, who needs only male MAN, namely the aspect of the Nukva included in the male, called the aspect of Benjamin included in Joseph. Not so the Nukva, who needs true feminine MAN, which is only the aspect of Malchut by itself. And there is no aspect of Malchut in Atzilut but only from the second restriction, called the Malchut of Ima, from which aspect there is no coupling of Gadlut, but only from the aspect of the inclusion with the crown of Gevura of ZA. There is also, in this Malchut, an aspect of a coupling of Gadlut; but since the GAR of the Nukva are not from herself, but from her inclusion in the crown of Gevura of ZA, she is already discerned as smaller than him, for she needs him for the aspect of the inclusion; therefore she is smaller than him. It is thus found that a coupling of Gadlut face to face in a single Keter is not conceivable unless she has MAN of the first restriction, upon which the Mochin of the GAR emerge. And this will not be in the aspect of the feminine MAN belonging to the Nukva, for it is hidden in RADLA and will not be revealed except in the future, in the secret of the cornerstone, as is known. (Item 5).

The upper aspect of the stature of the Mochin is called Keter, and it depends on the lower aspect of the coarseness of the vessels, which is the screen, in such a way that if two degrees have the measure of a single MAN, their Keter is also one, as stated in the previous parts. And it is known that the growth of the Nukva throughout the whole back of ZA up to his Keter, which was on the fourth day of the work of creation, was made by the inclusion of the Hod of AA in his Netzach, by which the Nukva received the measure of the Nukva of the body of ZA, and she became the aspect of Malchut of Netzach like him, as above in Answer 6, see there. Therefore the Nukva became fit to use those male MAN of ZA, like the Nukva in the body of ZA; hence she was able to receive the Binot and Gevurot of the Aba and Ima of the AB of the Mazal, like him, which are in an equal stature with the Hochma and Hassadim of the Aba and Ima of the AB of the Mazal. In this she is found with ZA in a single Keter indeed, for since their MAN are a single aspect, namely the Malchut of Netzach, which is the aspect of the male MAN drawn from the Mazal VeNotzer, it is inevitable that their Keter is also one, namely the upper aspect of the Mochin, which is the height of the Mochin, as above. And this is what the Nukva argued: it is impossible that two kings use a single Keter, as above in Answer 6, see there.

(To the question) And know that this measure of a single Keter operates constantly in Aba and Ima, and this is the secret of they emerge together and abide together. And this is because they are always in the aspect of a single MAN: if permanently, they are both in the aspect of the MAN of the coarseness of Behina Bet; and if in the aspect of AB, they are both in the aspect of the MAN of the Mazalot, which is the male MAN that serves for both of them. Therefore they are always in a single Keter, for at the time that they have the measure of a single MAN, they also necessarily have a single Keter, as above. And remember this. And what is said in Section 63, that his Keter is higher than her Keter, is because, in the aspect of Aba, he is discerned as though he did not emerge from the head of AA, as above, 141. (Item 5).

(To the question) See the adjacent answer.

Since the Mochin were divided between ZA and the Nukva — the right side, which is Hochma and Hesed, became Makifim over ZA, and the Nukva took only the aspect of the left side of the Mochin, namely the Binot and Gevurot alone, like the upper Ima herself — these Mochin are discerned as an aspect of Hochma without Hassadim, like the upper Ima at the time she ascends to AB and returns to be Hochma, in whom there is then only the aspect of Hochma alone, without Hassadim, that is, in the measure of the Hochma of the direct light. See above in Part 1, Page 5, s.v. and the reason.

(To the question) And behold, the Bina that returned to be Hochma does not need there the aspect of Hassadim, for Bina is the very essence of Hochma from the root of its emanation in the direct light, being an aspect of expansion from the Hochma of the direct light in the root of its emanation. Therefore the light of Ein Sof clothes in her through the Hochma, and nothing more is needed. Not so ZON, who are the expansion of the Hassadim from Bina, from the very essence of their emanation, except that there is in them an illumination of the light of Hochma, as above in Page 5, s.v. and the reason. If so, Hochma is not received in them except by clothing within the Hassadim, as the Rav wrote in Shaar HaKavanot, on Yom Kippur, see there. Therefore the Nukva could not use a single Keter with ZA, for she could not stand in those Mochin, since she was lacking Hassadim: for ZA received Hochma and Hesed as Makifim, and in the Mochin there was only Binot and Gevurot alone, namely Hochma without Hassadim. Therefore also the Hochma was not clothed in them as it should be. And she requested of the Emanator that He bestow upon her an influx of Hassadim, so that the Hochma would clothe in them; then it was said to her, go and diminish yourself, meaning that she return to the point below the Yesod, and come a second time in Ibur, Yenika, and Mochin, from the Hesed of face to face, so that she would receive the Mochin upon feminine MAN; then she would have the aspect of Hochma and Hassadim together, as they are in ZA. (Item 5).

(To the question) The Mochin that come for the completion of the vessels are discerned as lights of BAN, for the whole correction of the vessels revolves only upon the vessels that already served at the time of the greatness of Nekudim, before their shattering, when they were discerned as vessels of SAG, as is known. And after they came to receive their correction from the Mochin of the new MAH in Atzilut, they received on account of this the name BAN, as is known. Therefore all the lights of MAH that serve only for the correction of the vessels are called only BAN. And there is no MAH in the Partzuf until it is fit to couple by itself and draw, by its own MAN, the stature of MAH; and this is only after the completion of the Partzuf entirely. Thus the aspect of VAK is always called by the name lights of BAN, and even the Mochin of VAK — meaning that they come to raise the AHAP to the Partzuf and complete it with the lower thirds of every Sefira, whereby the HGT become KHB, the NHY become HGT, and new NHY emerge to it, and it is completed in ten vessels, as is known. Therefore, even though the Mochin of VAK are, from their root, an aspect of complete AB, nevertheless they are discerned only as the aspect of 216, and of the aspect of AB of SAG, MAH, BAN, which are the lights of BAN, as is known, for they come only for the completion of the vessels alone, because there is no longer any MAN in the Partzuf from the aspect of the Gadlut to draw Mochin of MAH; this comes only after it no longer needs any correction in its vessels. (Items 64 to 67).

(To the question) All the statures of Atzilut are discerned by the name of the general MAH, and all the vessels that served in Nekudim, with the lights clothing in them for their correction, are called by the name of the general BAN. (Item 158).

(To the question) Every lower one is discerned as being from above downward toward its upper one, and it clothes upon the body of the upper one. And there is a difference between the Partzufim of AK and the Partzufim of the GAR of Atzilut, on the one hand, and the Partzufim of ZON of Atzilut, on the other. For in AK and in the GAR, each one holds onto all the ten Sefirot of the head of its upper one, and therefore clothes the whole body of its upper one, from its mouth and below. But ZON do not hold onto all the ten Sefirot of the head of Aba and Ima, but only onto the NHY of the head of Aba and Ima alone, for in the KHB HGT of Aba and Ima they have no share, for there is the aspect of concealed Hassadim, as said at length above, Part 1, Page 667, Answer 176. Therefore the aspect of from above downward of Aba and Ima, which ZON clothe, does not clothe the whole body of Aba and Ima, but only from the chest and below — namely, to the same extent that it holds onto the heads of Aba and Ima, so does it clothe in their body. Hence the lower third of the Tifferet of Ima is the aspect of the Keter of ZA. See there in the above-mentioned answer, where this is explained at length. (Item 6).

(To the question) When Aba and Ima are in the stature of SAG, the Keter of Aba is found higher than the Keter of Ima, for Ima, who is Bina, is discerned as having emerged from the head of AA; but the aspect of Aba did not emerge from the head of AA, from the root of his emanation. However, when they are in the stature of AB, when Bina also returns to the head of AA, then they are equal to one another. (Item 6 and in the Inner Light, s.v. and there is no).

(To the question) Four including aspects are discerned in every Partzuf, and they are: Ibur, Yenika, Mochin, and Keter. (Item 7).

(To the question) The third aspect is Mochin. And if in the posterior Partzufim, they are Mochin of VAK, for all the Ibur, Yenika, and Mochin of the posterior are only VAK outward, being only the completion of the vessels. And there are two aspects in these Mochin: if from the upper Aba and Ima, then from them is the aspect of the Mochin in their place; and if from YESHSUT, they are only the aspect of the illumination of the head from above downward, namely by the bowing of the head of ZA down to the place of his HGT, and the Nukva takes the Mochin from the place of the HGT. (Item 16).

(To the question) They are the aspect of the illumination of the head from above downward, as above in Answer 143. And there is no difference in this between face to face and back to back, for in both the lower one does not receive them in the place of the head, but by the bowing of the head down to the place of the HGT, and the lower one takes them from the place of the HGT. (Item 12).

(To the question) They are the aspect of the Mochin that the lower one receives in the place of their emergence, namely in the head of the upper one. For the Ibur of ZA is made in the place of the head of Aba and Ima, who stand in the GAR of AA; therefore, when he is born from there, he clothes from the mouth and below of AA. And likewise the Nukva is found there, receiving the Mochin from the place of the head of ZA; therefore she is with him in an equal stature. (Item 12).

(To the question) These seven aspects that the Rav counts include all the changes of the principal states that there are in the Nukva. For first he counts the Ibur, Yenika, and Mochin of the posterior, which are the first three aspects. Then he counts the fourth aspect, which is the Yenika of the front. Then he counts the two aspects of the Mochin of Aba and Ima and of YESHSUT: the Mochin of YESHSUT of the front he counts as the fifth degree, and the Mochin of the front from Aba and Ima he counts as the sixth degree; and both of them using a single Keter face to face he counts as the seventh degree. (Item 108).

(To the question) The seventh aspect, which is Keter, is not a degree in itself, for it comes together with the Mochin. And what he counts the seventh degree as a degree in itself is because it does not operate in this time. But in YESHSUT it operates also in this time, namely on Rosh Chodesh and on Yom Tov, as is known; therefore he does not count it separately.

(To the question) The discussion is only about the matter of both of them using a single Keter, namely that they be in a coupling in an equal stature up to the Keter. However, in back to back, even though the Nukva ascends with ZA into a single Keter, as on Yom Kippur at Neila, nevertheless there is no coupling between them then; therefore it is not included in this degree.

(To the question) In the Mochin of the posterior she has no aspect of her own MAN, namely feminine MAN, from the aspect of Malchut. And her Mochin are drawn from the male MAN of the Dikna, namely from the aspect of the MAN of the Ima of the AB of the Mazal; and these NHY of Ima clothe in her together with the Mochin. But in the Mochin of the front she has an aspect of her own feminine MAN, namely from the aspect of Malchut that is drawn to her from the Malchut of Ima, which is not included in her NHY of the Mazal, and is clothed in the Mochin of ZA; and there, in the head of ZA, a special coupling is made upon her, for the sake of the Mochin of the Nukva. And these Mochin clothe in the NHY of ZA, which become Mochin for the Nukva. Thus the Mochin of the posterior emerge from the Aba and Ima of AB, who clothe the GAR of AA and couple upon the MAN of the Mazal, from which the Mochin of ZA come. But the Mochin of the front of the Nukva emerge from the coupling made in the head of ZA, and they have from the aspect of the Mochin of the Mazal only a mere illumination, by the crown of Gevura of ZA.

(To the question) The NHY of the Ima of the AB of the Mazal, which clothe in the Nukva when she is back to back, in an equal stature with ZA — behold, also the NHY of Aba are included in them; and the aspect of the Malchut of Aba, which is in his Yesod, shines outside the Yesod of the Nukva, and it is the aspect of the long Yesod of Aba, meaning the aspect of Hochma that shines there, for the illumination of Hochma is called long, as is known. And this has already been explained above in Answer 63, see there.

(To the question) For Aba and Ima are always in the aspect of a single stature, and permanently they are in the stature of SAG, which is the aspect of the Bina of AA that went out beyond the head of AA. And by the ascent of the MAN of ZA, the Bina of AA returns to the head, and then Aba and Ima also ascend to the aspect of the GAR of AA. And they emerge together means: at the time that Bina emerged from the head of AA, then both of them also emerged from the head of AA, and they are in the aspect of SAG. And they abide together means: at the time of the return of Bina to its head, they also ascend to the head of AA and both acquire the stature of AB. Thus their stature is always equal, for they are always a single stature.

The stature of the Nukva: behold, her place of emergence is in the head of ZA, upon the aspect of the Malchut of Ima, which is not included in the Mochin of ZA for the sake of his own Mochin. And upon this Malchut of Ima, in its inclusion with the crown of Gevura that is in the head of ZA, the Mochin of the Nukva emerge. And behold, this Malchut of Ima, upon which the Nukva holds, is not fit for Mochin, for it is the aspect of the second restriction; and the Mochin that emerge upon her are only through her inclusion in the crown of Gevura of ZA. Therefore she is discerned as needing ZA, namely the illumination of his crown of Gevura, for without this illumination she has no Mochin of the GAR. Hence she is smaller than him, for her Mochin are an offshoot of his Mochin, and come by means of their illumination, as above.

(To the question) However, the Mochin that she receives when she is in the back of ZA, which complete her stature equally with ZA from his back — behold, their place of emergence is in the Aba and Ima of AB, who are in the place of the GAR of AA, namely in that same place where ZA also receives his Mochin, and they are not at all from the aspect of the head of ZA. Therefore she does not need him — that is, she does not need to receive the illumination of his crown of Gevura, for she receives from the upper Ima herself, like ZA.

(To the question) See above, Answer 6.

(To the question) See Answers 6 and 7.

(To the question) See above, Answer 140.

(To the question) See above, Answer 82 (Item 17).

(To the question) See above, Answer 6.

(To the question) The Mochin that the lower one receives from the upper one are clothed in the NHY of the upper one, as said in the previous parts. Therefore, in the Mochin of face to face, which the Nukva receives from the coupling made in the head of ZA, her Mochin come there clothed in the NHY of ZA. And in the Mochin of the posterior, which come at the time of the separation, which the Nukva receives from the coupling made in Aba and Ima, she therefore receives them in the NHY of Ima.

(To the question) See above, Answer 19. (Item 136).

(To the question) When she receives in the manner of the degree, namely from ZA, she is in her own house, for then the Mochin emerge upon her MAN, which is from the aspect of Malchut. But in the Mochin of the separation, which she receives from the upper Aba and Ima, who are the upper one of ZA, there it is discerned as the permission of the groom. Also, the MAN of these Mochin are the aspect of male MAN, from the aspect of the Yesod of Malchut, which is the aspect of Benjamin included in Joseph, and not the aspect of the MAN of Malchut that are particular to herself. And for these two reasons, these Mochin that she receives are discerned as from the permission of the groom, and not from the aspect of her own house.

(To the question) Only the Mochin of face to face are drawn from the head of ZA, as the Rav wrote above in Item 138, see there. But the Mochin of the separation, which come in the back, are drawn from Aba and Ima themselves, equally with the Mochin of ZA.

(To the question) In the permission of the groom, which is the upper Aba and Ima, her Mochin are equal to the Mochin of ZA, for ZA receives there the aspect of the Mochin of Aba, and the Nukva receives there the Mochin of Ima; and their statures are found equal. But in the house of the Nukva, she receives the Mochin in the manner of the degree, namely from the coupling made in the head of ZA, and she does not have the root of the Gevurot themselves, namely the male Gevurot that come from the first restriction, but only the aspect of the Gevurot of the Malchut of Ima, which is the aspect of the second restriction — except that she receives an illumination from the crown of Gevura of ZA, which is the aspect of the root of the Gevurot. And since now she needs the illumination of the Gevurot of ZA, and she is an offshoot of his Mochin, therefore both of them do not use a single Keter.

(To the question) The Mochin of the front she receives from the Malchut of Ima, as above, Part 14, Answer 90, see there. And the Mochin of the posterior, of an equal stature with ZA, she receives from the NHY of Ima.

(To the question) See above, Answer 88. (Item 76).

(To the question) In the Mochin of face to face the Nukva receives from the left of AA, and in the Mochin of the separation, which are the Mochin of the posterior, she receives from the Netzach of AA, by the inclusion of the Netzach in his Hod.

(To the question) See above, Answer 6.

(To the question) In the third aspect of the posterior, and only in the Mochin of YESHSUT, which are discerned as the illumination of the head from above downward.

(To the question) Because the Nukva receives them only by the bowing of the head of ZA down to his chest and below. See above, Answer 31.

There is a difference between the MAN of the male and the MAN of the Nukva: for the MAN of the male are only from the aspect of the inclusion of Malchut in him, namely the aspect of Benjamin included in Joseph, for he himself is the aspect of the upper nine, and not the aspect of Malchut and Nukva. But the MAN of the Nukva are from her own aspect, namely only from Malchut. And for this reason, Malchut cannot receive the Mochin of the AB of the Ima of the Mazal, except only when she is in the back, namely without a coupling with ZA, for they are the aspect of male MAN, since there is no aspect of Malchut itself in the MAN of the Dikna, but only the aspect of the Yesod of Malchut, for the Mazal VeNotzer is only the aspect of the Yesod of the Dikna, as is known. Therefore she is not fit to couple with ZA, for she has no aspect of her own MAN. Hence she returns to the point and comes in the Ibur, Yenika, and Mochin of face to face, which emerge upon the Malchut of Ima that is clothed in the head of ZA, as is known; then she has feminine MAN and is fit to couple with ZA. However, she is discerned in this as needing ZA, and she receives from him, and they are not equal in a single Keter.

(To the question) And it is found that therefore she cannot stand in the Mochin of the posterior so as to be equal with him in a single Keter, because her Malchut is below the Yesod of ZA — that is, she lacks the aspect of the Malchut of the first restriction, as it is found in the Yesod of ZA, for in the Yesod of ZA is found the aspect of the male MAN of the first restriction, as above. And she would need to be in the aspect of feminine MAN also in her Yesod, namely the aspect of the Malchut of the first restriction; then they would not need each other, but would couple face to face in a single equal Keter. However, since the Malchut in her has no counterpart opposite it, because she is below his Yesod — that is, she cannot couple with his Yesod, since her root is hidden in RADLA, and all the aspect of her MAN is drawn only from the Malchut of Ima, which is the second restriction — but out of the inclusion that this Malchut of Ima receives from the crown of Gevura of ZA, there is in her a power of the illumination of the GAR, as above; then she can receive the aspect of the coupling of the GAR of souls from ZA. Behold, she needs him, and she is smaller than him, and cannot serve with him in a single Keter, as above. (Item 13).

(To the question) For she could not stand in the Mochin of the posterior, as above in Answer 7; therefore she returned to the aspect of the ascent of MAN, for the sake of the Ibur of the Mochin of the front. And therefore she is discerned as having remained below again in the aspect of a point, for the upper nine ascended to ZA in the secret of MAN. For this is the rule: at the time of the ascent of MAN, only the aspect of the addition ascends, but what the Partzuf has from the aspect of permanence does not ascend as MAN, as above in Part 1, Page 735, Item 94; Part 1, Page 785, Item 184.

(To the question) The upper nine that departed in the secret of the diminishment of the moon are the aspect of the ascent of MAN, for the sake of the Mochin of the front, as above in Answer 170. But the matter of the upper nine that departed because of the sin of Adam HaRishon was due to a flaw: by the sin, the sparks of his soul fell into the Klipot; and because of this, also the MAN that he left above in ZON, in the aspect of standing and sustenance for their Mochin, also fell from there. Therefore the Mochin also departed, and the sparks and the vessels fell into the Klipot, as above in Answer 65, see there. (Item 22).

(To the question) For these Mochin of the posterior come only by the inclusion of the Hod of AA in his Netzach, as above in Answer 6, when the Nukva Rachel became like the aspect of the Nukva in the body of ZA, namely the aspect of the Malchut of Netzach, see there. Therefore the diminishment of the moon was on the fourth day, which is Netzach. (Item 18).

(To the question) In the third aspect of the posterior, but not from the stature of Aba and Ima, only from the stature of YESHSUT, which are discerned as the illumination of the head from above downward. (Items 12 and 18).

(To the question) See Answer 7.

(To the question) For ZA has no Mochin of Chaya unless he ascends for Ibur to the GAR of AA — that is, Aba and Ima are in the place of the GAR of Atik, and their belly, which is YESHSUT, is in the place of the GAR of AA — when she receives the stature of his Mochin from AA in the aspect of neither upright nor bowed, as above, Part 14, Item 193 and Answer 79, see there. However, on weekdays, when the Mochin come from the bowing of the head of AA downward, to the place of the Aba and Ima of AB, this suffices only for the aspect of Jacob, who is the aspect of the Achoraim of Aba and Ima, and does not need to receive from the aspect of Atik, who is the Keter of Atzilut, for Aba and Ima have a hold only on AB, as said there in the Inner Light, see there. Therefore ZA needs to bow his head, with the Mochin he received from YESHSUT, down to the place of the standing of Jacob, namely from the chest and below, which then ascends to the place of the HGT, so that Jacob receives these Mochin of Neshama of ZA, which suffice for him for the Mochin of Chaya and for the birth; and he is the one who bestows them to the Nukva and couples with her face to face. See well in the above Inner Light. (Item 23).

(To the question) For all the Mochin of face to face come to her in the aspect of an offshoot of the Mochin of ZA, namely by the inclusion of the Malchut of Ima in his crown of Gevura. Therefore, although she ascends with him up to the Keter of Aba and Ima, nevertheless, since all this ascent comes to her by means of ZA, she is smaller than him, and his Keter is discerned as greater than her Keter.

(To the question) After the seven lower of the Nukva were included in her GAR, nothing remained in her but the aspect of Nefesh alone. (Item 28).

(To the question) For the Mochin of ZA are drawn from the AB that is upon the Mazal, which is the aspect of the first restriction and harsh Din; but when they are in the place of the coupling in the head, they are sweetened. However, in his NHY, which are the ten Sefirot of the end, the Dinim are found revealed there, as above in Answer 35.

(To the question) See above in Answer 92.

(To the question) See above in Answer 92.

(To the question) See above in Answer 35.

(To the question) See above in Answer 7.

(To the question) Before the First Temple, the Nukva was in the third aspect, back to back, of the Mochin of YESHSUT, which are the aspect of the illumination of the head from above downward. And ZA was in the Mochin of the Gadlut of Neshama alone; therefore they are discerned with him only as the aspect of VAK of Gadlut, clothed in his KHB HGT, and his NHY were then found empty of light. Behold, Ima spread in him only the first Hod alone, namely in the old Hod that became Gevura, and in his NHY Ima did not spread. As above. (Item 40).

(To the question) For it is impossible for the Nukva to serve with ZA in a single Keter, except at the time when Malchut is revealed in RADLA, in the secret of the cornerstone, as above in Answer 7. This is the aspect of the end of correction, when death will be swallowed up forever. And it is found that if it had been so in the First Temple, surely no nation or tongue would have ruled over it, for after the end of correction the Klipot are nullified forever. (Item 38).

(To the question) For the Mochin of ZA come only from the aspect of his Daat, upon the coupling of which the ten Sefirot of his head emerge up to the Keter. Therefore his Daat is discerned as the aspect of Keter, for the Daat is what draws it. (Item 40).

(To the question) The seventh aspect, which is the matter of both of them using a single Keter, means a coupling, for using means a coupling; and this is only face to face, for there is no coupling but face to face. Therefore, on Shabbat Mincha, when the Nukva is in the Mochin of face to face, the Nukva cannot ascend with ZA to the GAR of AA, namely to the aspect of Yechida and to use a single Keter, because she has no aspect of the MAN of the first restriction, as in Answer 7. Not so at Neila of Yom Kippur, when the Nukva is back to back — meaning she is without a coupling — she can ascend in an equal stature with ZA up to his Keter, namely to the aspect of Yechida. See Answer 7.

(To the question) The matter of the departure of the upper nine of the Nukva at the time of the destruction of the First Temple was not due to a flaw; for were it due to a flaw, she would not have returned to be built with them immediately, in the aspect of back to back from the chest and below, with the illumination of the head in them, which is the third aspect of the posterior, as they were before the building of the Temple. And what was flawed there, because of the sin of the generation — namely the illumination of the seven lower of Bina, which is all the building of face to face of the sixth aspect — this did not depart from ZA, but fell into the Klipot, as the Rav wrote. (Item 43 and in the Inner Light there, s.v. however).

(To the question) Only the aspect of the Mochin of the GAR of the sixth aspect was flawed, but the aspects of the Ibur, Yenika, and Mochin of the posterior were not flawed; therefore she returned and was built from them immediately after the destruction. (Item 45).

The first state is when she is a point below the Yesod of ZA.

The second state, on the fourth day of the days of creation, when she was in the third aspect of the aspects of the Mochin of the posterior of YESHSUT, which are the illumination of the head from above downward; then was the diminishment of the moon.

The third state, after the diminishment of the moon, when she returned to a point, and her upper nine ascended to ZA.

The fourth state, on the sixth day of the days of creation, when she returned and grew to the third aspect of the aspects of the Mochin of the posterior of YESHSUT.

The fifth state, the coupling of ZON for the birth of Adam HaRishon in the Hall of Aba and Ima. And had Adam HaRishon not sinned, ZON would have coupled afterward in this aspect.

The sixth state, after the sin of Adam HaRishon, when the Nukva returned to a point, and her lower nine fell into the Klipot.

The seventh state, when she returned and was corrected in the sixth aspect, which is face to face, from the Mochin of Aba and Ima.

The eighth state, on the first day after the Sabbath of creation, when the Nukva returned to the aspect of back to back from the chest and below, without the illumination of the head, which is the aspect of VAK lacking GAR entirely, namely VAK of Ruach. They are attached back to back in a single wall.

The ninth state is what was changed by the sin of the seven generations, which raised her above the seven firmaments, and her seven lower, which rose to her GAR — that is, the aspect of three within three — are found, and nothing remained but the aspect of Nefesh.

The tenth state is at the time of the seven righteous, from Abraham to Moses, when they returned and lowered her as she was before the departure, namely to back to back from the chest and below, and both are attached in a single wall, without the illumination of the head.

The eleventh state is on the tenth of the month, when the Nukva was back to back from the chest and below, namely as in the tenth state above, except that by the taking of the Paschal offering, when the days of the examination began, the illuminations of the head began to shine in her.

The twelfth state is on the fifteenth of the month, on the night of Passover, when, by this — having received the illuminations of the head of ZA, from the aspect of the Mochin of Aba and Ima — she returned face to face, in the sixth aspect.

The thirteenth state is after the first night of Passover, when she immediately returned to the point of back to back, but in the third aspect of the posterior, from the Mochin of YESHSUT, namely back to back, with the illumination of the head from above downward. And this continued until the building of the First Temple, except on the Shabbats, when she returned to the sixth aspect.

The fourteenth state is at the time of the First Temple, when she returned to the sixth aspect, which is face to face in an equal stature, from the aspect of the Mochin of Aba and Ima; and this was corrected in her permanently, even on weekdays. And nothing was lacking to her except this seventh degree, for had she attained it, no nation or tongue would have been able to rule over us anymore.

The fifteenth state is at the moment of the destruction of the First Temple, when she returned to a point below the Yesod; had this not been, the Klipot and the nations of the world would not have had the ability to destroy the Temple. And then her upper nine ascended to ZA, and did not descend to the Klipot.

The sixteenth state is immediately after the destruction, when she returned to be a complete Partzuf from the chest and below, with the illumination of the head, which is the third aspect of back to back, from the Mochin of YESHSUT, as she was before the building of the First Temple. And this continued until the building of the Second Temple.

The seventeenth state is in the Second Temple, when she was corrected permanently in the third aspect of face to face, from the Mochin of YESHSUT, which is the fifth of the seven aspects, namely face to face from the chest and below, with the illumination of the head from above downward. This is the secret of what was lacking there — five things, namely the aspect of the clothing of the illuminations of the head of ZA in their place, which is the sixth aspect, as it was in the First Temple permanently; this was lacking to her in the Second Temple, for she had only the fifth aspect. Except on the Shabbats, when she had the sixth aspect.

The eighteenth state is at the destruction of the Second Temple, when, by the destruction, she returned to the aspect of a point, and her lower nine fell into the Klipot. This resembles the state after the sin of Adam HaRishon, except that the difference is: there it caused the correction of the Klipot, for before his sin the Klipot had no correction; but at the time of the destruction, the Klipot had already been corrected; rather, they caused the holiness to return and clothe within the Klipa.

The nineteenth state is at the time of the exile after the Second Temple, when, by the prayer, she is raised up to the fifth aspect, which is face to face from the chest and below, with the illumination of the head from above downward. But outside the time of prayer, she is in the aspect of a point below the Yesod. And this is on weekdays.

(To the question) The twentieth state is on the Shabbats at the time of the exile, when, at the time of the Musaf prayer, she is raised to the sixth aspect, which clothes the illuminations of the head of ZA in their place; they are the aspect of face to face in an equal stature, from the Mochin of Aba and Ima. (Items 15 to 55).

(To the question) On the Shabbats, although the Nukva ascends with ZA up to the Keter of Aba and Ima, nevertheless they do not use a single Keter, for the Nukva needs the illumination of the Mochin of ZA, and the NHY of ZA clothe in her; therefore she is smaller than him, and his Keter is greater than her Keter. But on Rosh Chodesh and Yom Tov, the inclusion of the Hod of AA in his Netzach is made, and the Nukva is included in the Netzach of AA, like ZA, and she can receive the Mochin of the Aba and Ima of the AB of the Mazal, equally with ZA; then she no longer needs ZA, for just as ZA receives from Aba, so the Nukva receives from Ima. Therefore both of them are equal in a single Keter. (Items 57 and 58).

(To the question) What is said, that they do not use a single Keter until the future, means only in equality with ZA. But with Jacob she is equal in a single Keter for both of them, on Rosh Chodesh and Yom Tov. (Item 58).

(To the question) See above, Answers 6 and 7.

(To the question) See above, Answer 6.

(To the question) Every aspect of the vessels that already served at the time of Nekudim, except that after their shattering they returned and received their correction by the lights of Atzilut, which are called MAH — all these are discerned by the name BAN, whose source is SAG. For the ten Sefirot of Nekudim are the aspects of the points of SAG; but because they became needing to receive correction from MAH, they are discerned as a Nukva toward the MAH, and therefore they are now called BAN, for the Nukva of MAH is called by the name BAN. Hence, in the smallness of the Partzuf, as long as it has no Mochin, there is no correction of the aspects of the lights at all there, but only the completion of the vessels of BAN that are clarified from BYA; and even the Mochin of VAK are only the completion of vessels. It is thus found that there is no aspect of MAH itself there, namely the stature of the Mochin attributed to Atzilut. And the aspect of MAH begins only in the Gadlut, namely in the Ibur, Yenika, and Mochin of face to face, which are the aspect of the GAR of the lights called MAH, which correct the Mochin of BAN, after they clothe in the Ibur, Yenika, and Mochin of the externality of the Partzuf, called BAN, as above. It is thus found that there is no MAH there except in the Gadlut, namely after the VAK and the Mochin of VAK are completed, they become fit to receive the lights of MAH. (Item 64).

(To the question) No inner vessel comes into a Partzuf of VAK except by inclusion from its KHB Partzuf, namely after it also attains the KHB Partzuf, then the VAK Partzuf is also included in it, and then it has an inner vessel in its VAK. But before it attains the KHB Partzuf, there is no inner vessel in the VAK. (Item 70).

(To the question) There is no difference between Netzach and Hod except in the Gadlut, where there is the illumination of Hochma: the Netzach is discerned as the carrier of the illumination of Hochma, and the Hod as the carrier of the screens, and they are aspects separate from one another. But in the smallness, at the time they are in the aspect of VAK, the Netzach is also found to have no difference from the Hod, and it has only the power of the end, like the Hod. (Page 1722, Item 75).

(To the question) The coming of the Hassadim means the coming of the Mochin of the GAR, when the Netzach becomes the aspect of the carrier of the illumination of Hochma in the GAR, in which they are separated from one another, as above, in Answer 196. (Item 75).

(To the question) See above in Answer 67.

(To the question) The part that the lower one has already received from the upper one is discerned as an inner light. And what it is destined to receive from the upper one is discerned, even before it receives it, as illuminating to it in the aspect of a surrounding light, meaning an illumination from afar. (Item 77).

(To the question) Not all the Ibur, Yenika, and Mochin come at once; only the ten Sefirot of Ibur-Yenika come to her at once. And this is because her Ibur is made in the Nukva in the body of ZA, which is considered her root.

(To the question) For the Yesod of the Nukva is not fit to raise MAN for the sake of the GAR of souls, except by that spirit that her husband casts into her in the first union, which ZA gives in the secret of the coupling of back to back, called the 216, and called male Hassadim, because they are drawn from the stature of the AB of the Mazal. See above in Answers 60 and 70, where this is explained at length. And sometimes they are called male Gevurot, namely when only the aspect of the MAN alone is considered. And these she receives at the time ZA is back to back; but at the time of her return face to face with ZA, her Partzuf is corrected not in the aspect of the male MAN of the Mazal, but only in the aspect of feminine Gevurot, which are drawn to her from the Malchut of Ima, which is feminine MAN. See there in Answer 70. (Item 78).

(To the question) The correction of the Nukva of ZA does not begin except after the Gadlut of Neshama, namely after ZA acquires new NHY of Neshama; then there is also an ascent for the Nukva, for the bodies of the Nukva are attached upon the AHAP of ZA, as is known. Then she grows in the GAR, namely in the VAK at once, for her Ibur is made in her inclusion in the Nukva in the body of ZA. (Item 82).

(To the question) After ZA attains the Gadlut of Neshama, the Nukva begins to be built, and her VAK emerge at once, as above in Answer 200. However, the GAR of the Neshama of ZA she cannot attain, because the GAR of the Neshama are taken by the Malchut of ZA himself, namely the Nukva in his body, from the chest and above. That is, those GAR are concealed Hassadim, like the stature of SAG of Aba and Ima; therefore only the great Nukva in the body of ZA takes from them the aspect of Neshama, because her way is in concealed Hassadim. But for the small Nukva they do not suffice for the aspect of the GAR, because she needs revealed Hassadim, and she has from these Mochin of ZA only the aspect of VAK without a head. (Item 82).

(To the question) For the Nukva does not grow throughout the whole back of ZA, but only by the stature of the AB of the Aba and Ima of the Mazal, as is known. And then, just as Aba and Ima and YESHSUT become a single Partzuf, so too the Nukva Rachel, with the great Nukva in the body of ZA, called the Malchut of ZA, they also become a single Partzuf. And it is found that the Nukva has now taken the aspect of the GAR of the Nukva in the body of ZA, for she was made one with her. (Item 83).

(To the question) When the GAR come into the Partzuf, the NH are separated, for the Netzach is then discerned as the carrier of the illumination of Hochma, and the Hod is discerned as the carrier of the screens, as above in Answer 196. And the aspect of the GAR is called the face; it is thus found that the NH are separated in the aspect of the face. Not so from the aspect of the posterior, namely as long as they have no GAR and no aspect of face, the NH are one, for there is no difference of aspect between them, as above, see there. (Part 1, Page 724, s.v. therefore).

(To the question) Like at the time of the Gadlut of Nekudim: after the aspect of the chest and below of ZA, which was in BYA, joined with him into a single Partzuf, then the Nukva also received from them the aspect of the lower nine, and was built into a Partzuf in itself, for the reason that, at the time of the smallness, when the Nukva was the aspect of the point of the chest of ZA, those of the chest and below that were in BYA belonged to the Nukva; therefore she was built from them into a Partzuf, after the Gadlut of ZA. And so it is in Atzilut: after ZA raises his NHY from BYA, there is in those NHY the part of the lower nine of the Nukva, and she too is built into a Partzuf separate from ZA — as in the Gadlut of Nekudim. (Part 1, Page 728, s.v. and behold).

The matter of the division of Aba and Ima and YESHSUT into two Partzufim is because of the stature of SAG in them: for, in permanence, Aba and Ima took the Bina of MAH, namely the ten Sefirot of the stature of SAG, whose upper aspect is Bina, in the light of Neshama. And they nurse from the Bina of AA, which is called the throat. And even though this Bina emerged from the head of AA, nevertheless it is discerned as GAR, because the GAR of Bina are in the secret of for He delights in mercy, and they do not bear any screen; therefore the screen in the mouth of AA does not diminish it from the aspect of head and GAR, as though it had not emerged from the head, as said in the previous parts, that there is no restriction in the light of Hassadim. And all this is said only of the GAR of Bina, which are the KHB HGT in the stature of SAG, whose way is in concealed Hassadim. But in the NHY of Bina, which are the aspects of the roots of ZON in Bina, whose way is in revealed Hassadim — meaning that the illumination of Hochma will be revealed in the Hassadim — the screen in the mouth of AA already rules over them, and they are made lacking a head, namely the aspect of VAK alone. And this is what caused the stature of SAG of Atzilut, which are Aba and Ima, to divide into two Partzufim, into Aba and Ima and YESHSUT: the GAR of the stature are Aba and Ima, whose way is in concealed Hassadim; therefore the stature of Neshama is counted for them as complete GAR, for the screen of the head of AA does not rule over them. And the aspect of the VAK of the stature of SAG, namely the chest and below of Aba and Ima, emerged in the aspect of VAK without a head, for they need revealed Hassadim, and the screen already diminishes them from the aspect of the illumination of Hochma, as long as there is in them only the aspect of SAG, because Bina emerged from the head of AA, as above. And toward revealed Hassadim, there is no aspect of GAR at all in this stature. And this is the root of the division of Aba and Ima and YESHSUT: Aba and Ima alone take the GAR of the stature, and Yeshut and Tevunah are divided from them into a Partzuf of VAK.

(To the question) And accordingly, it is understood by itself that at the time when ZON have only the stature of SAG, which is Neshama, they too are necessarily divided into two Partzufim, like Aba and Ima and YESHSUT: only his KHB HGT up to the chest receive the GAR and the aspect of a head, being the aspect of concealed Hassadim; but the chest and below is separated by itself into a Partzuf of VAK without a head, for the stature of SAG does not suffice to serve them as the aspect of a head, since they need the illumination of Hochma, as above in YESHSUT. It is thus found that when ZA is in the stature of Neshama, he is necessarily divided into two separate Partzufim: from the chest and above is the aspect of the great ZON, in the head of the Neshama; and from the chest and below is the aspect of the small ZON, which emerged by themselves in VAK without a head. (Item 83 and in the Inner Light, s.v. and afterward).

(To the question) Leah is the aspect of the Achoraim of Ima, which were nullified from the heads of Aba and Ima at the time of the diminishment of the moon, and fell to the place of the Nukva of the body, as is known. Therefore she was corrected in Atzilut to be the aspect of the Nukva for ZA, and she receives from his Mochin and is corrected with him. And it is found that Leah is a higher degree than ZA, from her source, and she is truly the aspect of the head of ZA, for Ima is the head of ZA. Therefore, after ZA received the aspect of Neshama, she ascends by him to the aspect of his GAR, namely from the chest and above, and receives from him the GAR equally with the Nukva in the body of ZA, which is from the chest and above. But Rachel, who is the separate Nukva of ZA, is only an offshoot of ZA, and her source is in the Gadlut of Nekudim, after his NHY from BYA joined to him, as above in Answer 206, when a building of the lower nine was made for her from those NHY of the Gadlut. It is thus found that the whole root of Rachel is only in the NHY of ZA, and she has no share from the chest and above of ZA; therefore she was corrected only from the chest and below of ZA, like the Nukva in the body of ZA, which is from his chest and below. (Item 152 and in the Inner Light, s.v. indeed).

(To the question) For then ZA is in the stature of SAG, namely Neshama, and it was explained above in Answer 207 that the stature of SAG does not suffice to illuminate to the chest and below of ZA but the aspect of VAK without a head, since it is there that he needs revealed Hassadim, see there. (Part 1, Page 733, s.v. and behold).

(To the question) This is understood from its source in Nekudim, where the root of the Nukva is at the time of the smallness of ZA, when she is only the aspect of a point below the chest, relative to the vessels, and a point below the Yesod, relative to the clothing of the lights. But at the time of the Gadlut of ZA of Nekudim, when he raised his AHAP from BYA, the Nukva was also built from them, in her upper nine. Therefore the separate Nukva does not exist at all from the beginning, but only after the Gadlut of the Neshama of ZA, when he also raises in Atzilut his new NHY from BYA, from which the Nukva takes her upper nine, as above. And likewise, at the time that ZA himself returns to VAK, and the new NHY are nullified from him, the aspect of the upper nine of the Nukva is concealed with them. (Item 94 and in the Inner Light, s.v. and this).

(To the question) At the time that ZON ascend as MAN to the Hall of the Aba and Ima of AB, when Aba and Ima and YESHSUT become a single Partzuf in an equal stature, both Aba and Ima are discerned as the aspect of Aba alone, and both YESHSUT as the aspect of Ima alone, as is known. And then ZA is included in the aspect of Aba, and the NHY of Aba, which are Aba and Ima, clothe in him, with the Mochin. And the Nukva is included in Ima, which are YESHSUT, and the NHY of YESHSUT clothe in her, with the Mochin. And then ZON are also found, like Aba and Ima and YESHSUT, in an equal stature, and use a single Keter. And then they are in the secret of the two great luminaries. However, this does not operate until the end of correction, for this requires the Nukva to have the aspect of feminine MAN of the first restriction, which is hidden in RADLA and is not revealed until the end of correction, as said above in Answers 6 and 7, see there. (Item 190).

It is known that the whole matter of the new MAH, which is the world of Atzilut, is only to correct the BAN, which are all the statures that emerged in the Gadlut of Nekudim, which were nullified and shattered; and by the couplings of the new MAH in Atzilut, they receive their correction, all the statures returning to enter as they were before the nullification and the shattering. And it is known that they are divided into two divisions: for first the heads of the upper Aba and Ima emerged, whose from-above-downward are the four kings of the HGT up to the chest; and because of the shattering of these four kings, the Achoraim of the upper Aba and Ima were also nullified, which are all the aspect of their AHAP that rose to them at the time of the emergence of their statures, from below upward; after the nullification of the statures, these Achoraim returned and fell to the place of their bodies, namely to the place where the kings of the HGT stood. And afterward, the four statures of the YESHSUT of Nekudim emerged, from below upward, whose from-above-downward are the four kings of NHY M. And after their shattering — the four kings of NHY M — the Achoraim of YESHSUT were also nullified, which are the AHAP that joined to them at the time of the emergence of these statures, from below upward; and after their nullification, the AHAP of every stature returned and fell to the place of its body, as is known.

And it is found that the end of correction cannot be before these Achoraim that fell from Aba and Ima and YESHSUT return to their place, as at first, before their nullification; and then all the vessels of the eight kings will also be corrected with them, and they will return to be Atzilut in their place, as at first. For every stature that is corrected in Aba and Ima and YESHSUT raises from BYA also the vessels belonging to the from-above-downward of that stature, as is known. And the order of the raising of these Achoraim is discerned in five aspects.

The first aspect is in the Mochin of the weekday, which are the aspect of YESHSUT, coming by the bowing of the head of the Yechida-Chaya down to the place of the Neshama. Then ZA raises, with his MAN, only the aspect of the Achoraim that fell from the YESHSUT of Nekudim to the place of the HGT of AA, where ZA stands at the time of his Ibur; that stature raises the vessels and sparks of the four kings of NHY M of Nekudim that are in BYA. However, this raising is not a complete raising even for the Achoraim of YESHSUT, because the place of the raising of the Achoraim must be in the place of the GAR of AA, whose place is aligned opposite the place of the emergence of the Yeshut and Tevunah of Nekudim. For the GAR of AA clothe the HGT of Atik, which stand in the place of the four kings of the HGT, in whose place the head of the YESHSUT of Nekudim emerged. And since the raising of the Achoraim was only to the place of the HGT of AA, and the coupling was made by the bowing of the head of Aba and Ima, from the place of the GAR of AA to the place of his HGT, as is known — therefore the Achoraim of YESHSUT have still not risen in this to their true place, as at first.

The second aspect is in the Mochin of Shabbat at Musaf, when ZON ascend as MAN to the place of the GAR of AA, and raise there the Achoraim of YESHSUT, which then stand in the GAR of AA. And here a complete raising is made of the Achoraim of YESHSUT, for now YESHSUT stand in their place, in their standing at the time of Nekudim, for the GAR of AA are aligned opposite the YESHSUT of Nekudim, as above.

The third aspect is the Achoraim of Aba and Ima, which ZON also raise in that same ascent of the Ibur, to the place of the GAR of AA, namely on Shabbat at Musaf, as above. For, with regard to the Achoraim of Aba and Ima, it is similar to the first aspect with regard to the Achoraim of YESHSUT, mentioned above: they have still not risen to their true place, which is the place of the GAR of Atik, for the GAR of Atik stand aligned in the place of the GAR of Nekudim, where is the standing of the Aba and Ima of Nekudim, as is known. Rather, they are still in the place of their fall, which is the place of the HGT of Nekudim, namely the place of the GAR of AA, as above, except that they receive correction by the bowing of the head of Aba and Ima, who are now in the place of the GAR of Nekudim.

The fourth aspect is at Shabbat Mincha, when ZA ascends as MAN in an Ibur to YESHSUT, who stand in the place of the GAR of Atik; and it is found that he now raises the Achoraim of Aba and Ima to their true place, to the place of the GAR of Nekudim. And there is now a complete raising also for the Achoraim of Aba and Ima. However, there is still a lack in the aspect of the stature, for here at Shabbat Mincha there is only the stature of the SAG of the Yechida of ZA; therefore the Nukva can no longer ascend with him as MAN, to the place of the GAR of Atik, and he is divided, because of this, into two Partzufim, of which only ZA and Leah can receive these Mochin and clothe the GAR of AA; but Jacob and Rachel remained below, in the place of the HGT of AA, as is known. Therefore, all the Achoraim of Aba and Ima have still not risen in completeness.

(To the question) The fifth aspect is at the end of correction, when the Nukva will also be fit to raise MAN to the GAR of Atik, for then the Malchut hidden in RADLA will be revealed, in the secret of the cornerstone. And then all the aspects of the Achoraim of Aba and Ima will rise in completeness, to their place, as at first; and then there will be the end of correction. And in order to understand this answer well, one must well remember all that is explained in Answer 9, see there.

(To the question) As in the adjacent answer: the raising of the Achoraim of Aba and Ima comes to their place only at the time that the coupling and the Ibur are made in the place of the GAR of Atik, see there.

(To the question) The VAK are called externality, and the GAR are called internality. And YESHSUT are the aspect of the VAK of Aba and Ima; therefore they are called externality, relative to Aba and Ima, who are called internality.

It was explained above in Answer 7 that only ZA and Ima can use the male MAN of the Dikna, being from the aspect of the upper nine of the direct light, in which, from the measure of the first restriction, there is no femininity in the upper nine, but only in Malchut alone. Therefore the aspect of femininity in them is only the aspect of inclusion from Malchut, called Benjamin included in Joseph, like the MAN of the Dikna. But the Nukva Rachel, who is the aspect of Malchut itself, cannot receive these male MAN of the Dikna, but she needs the Malchut of the first restriction, which is hidden in RADLA, until the future. Therefore Rachel cannot ascend with ZA as MAN to the GAR of Atik, for her MAN of the first restriction, which she needs, is not revealed there.

(To the question) And therefore only ZA and Leah, who are the aspect of the upper nine of the direct light, can be included in the Ibur of YESHSUT that is in the place of the GAR of Atik, and clothe the GAR of AA, for they have there the aspect of the MAN of the first restriction that suffices for them, namely from the aspect of the Yesod of Malchut that is in the Dikna. Therefore they ascend at Shabbat Mincha and clothe the place of the GAR of AA. But Rachel cannot ascend with them, for she has no aspect of her own MAN there, which is the Malchut of the first restriction, for it is hidden in RADLA and does not come into a coupling until the future. And see well in Answer 7.

(To the question) Every degree needs anew Ibur, Yenika, and Mochin, both in the externality and in the internality, as is known. Therefore, although ZON were already completed in the degree of Chaya, at the Musaf of Shabbat, nevertheless, from the aspect of Yechida, they have still received nothing until Shabbat Mincha. And these Mochin of Mincha are only the aspect of the Neshama of the Yechida, which suffice only for the great ZON and Leah; but for the small ZON they do not suffice for the aspect of the GAR, but only for the aspect of VAK alone. Therefore they remained below, in the HGT of AA, and did not ascend with them to the GAR. And it is found that these Jacob and Rachel, who stand in the HGT of AA at the time of the ascent of ZON to the GAR of AA, are the Jacob and Rachel of the aspect of Yechida. And see above, Answer 215, where we explained another reason for why Rachel does not ascend to the GAR of AA; and both are true.

(To the question) See above in Answer 216.

(To the question) The matter is said of the Atzilut of the smallness of the Nukva, namely of the aspect of the ten Sefirot of VAK. And it is known that before the Partzuf is completed in the aspect of the smallness, it cannot ascend by itself as MAN, for it has no existence in itself yet, as above in Page 738, Item 6. Therefore only ZA ascends as MAN by himself, which suffices for the building of the smallness of the Nukva. But afterward, when she has already been built in the aspect of her VAK, from the chest and below, she too can ascend as MAN to Aba and Ima, as said there in the words of the above-mentioned Rav: that in the second time, after the Partzuf already has the measure of the VAK, it can ascend by itself as MAN to its upper one, see there. (Item 99).

(To the question) For the external ones have a hold only in a place where there is a lack in the lights. Therefore, since the Mochin of SAG do not suffice for the GAR for the small ZON, the external ones have a hold in their Achoraim, and they must be attached back to back, in the secret of their backs to the house. But from the chest of ZA and above, where he has the GAR, the external ones have no hold, and the Achoraim can be revealed. (Item 102).

(To the question) The matter of ZON being back to back indicates that their ascent to Aba and Ima is to receive the Mochin of the Achoraim. However, the coupling itself that they make in Aba and Ima is necessarily face to face, for they are included there in Aba and Ima, and Aba and Ima are face to face. But in general, these couplings and Mochin are called back to back, because they come only for the completion of the vessels, and the aspect of the vessels is called BAN, and also Achoraim and externality. (Item 103).

(To the question) See below in Answer 222.

Sleep and slumber mean: the ascent to MAN. For at the time that the Mochin ascend as MAN, and the Partzuf remains below without Mochin, it is discerned as sleeping, like a sleeping man whose brains are not revealed at that time. And for this very reason, the birth of the Mochin and their return to clothe in the Partzuf is called his awakening from his sleep. Therefore, at the time of the ascent of the MAN of ZON to Aba and Ima, for the sake of the Mochin of the separation, ZA is discerned as sleeping, for his brains departed and ascended as MAN to Aba and Ima. But Leah is discerned as awake, for she receives there immediately these Mochin of the separation, namely the Binot and Gevurot of Aba and Ima, which are included in Ima; and Leah, who is included in Ima at the time of the ascent of the MAN, receives them immediately, and descends with them below, to her place, and is sawed apart from ZA — that is, by receiving these Mochin of AB, she becomes a Partzuf separate in itself. For beforehand, in the Mochin of SAG, she had only the aspect of the concealed Hassadim of the GAR of Ima, like the Mochin of ZA himself; and since she was equal to him in the kind of Mochin, she was discerned as though attached to him. But now that Leah received the aspect of the Mochin of revealed Hassadim, from the AB of Ima, by the ascent of the MAN, she is separated from the aspect of the Mochin of ZA. For the Mochin of ZA are always in the aspect of concealed Hassadim, and even at the time of his attainment of the Mochin of AB; except that he is then made in the aspect of the final MEM of Tzelem, which bestows the illumination of Hochma to the LAMED of Tzelem, even though he himself is only the aspect of concealed Hassadim, as is well explained in Part 13, see there. However, Leah, after she received the Binot and Gevurot of Aba and Ima, was made into revealed Hassadim, like the LAMED of Tzelem; therefore she is now found to have been sawed apart from ZA. And this matter has already been explained above, in the Mochin of face to face of midnight, that Leah receives from ZA, when Leah then receives the vessels of Rachel as a loan; this is necessary for her, because she receives the Mochin in the long NHY of Ima, meaning the Mochin of AB, which are long, for long means Hochma. See there.

And behold, the reason why the Nukva Leah is discerned as awake is because she descends immediately with the Mochin of the separation that she received, and is sawed apart from ZA; and since she has Mochin, she is discerned as awake, as above. But ZA himself does not descend below until he also receives there the Mochin belonging to Rachel, for Rachel cannot receive the Mochin immediately, in the Hall of Aba and Ima, like Leah, because she is an offshoot of ZA, and Aba and Ima are considered the higher upper ones of Rachel, as is known. Therefore Rachel does not receive the Mochin except after ZA awakes from his sleep, namely after ZA descends below, to his place, and bestows them to her; and this descent of ZA is made by the shofar blast, on Rosh Hashanah; then Rachel receives the Mochin of the separation from ZA, in the manner of the degree. Therefore Leah is discerned as awake, and not sleeping, for she received immediately the Mochin fit for her. But ZA, who needs to bestow the Mochin to the Nukva Rachel, does not descend from there except after the shofar blast; and then he awakes and bestows the Mochin to Rachel. Thus, what is said, that at the time of the dormita the female is not asleep, revolves only on the Nukva Leah, since she receives the Mochin immediately and descends below. But in Rachel this does not operate, as above, for she descends equally with ZA, at the time of the shofar blast, as explained (in Item 122).

(To the question) And what the Rav wrote above in Item 163: When Bina and Gevura departed from ZA, then they illuminated in the Nukva Leah in the secret of a surrounding light, and from there it is drawn to the Malchut Rachel, and they are not asleep like ZA — from which it is implied that Rachel also is not asleep — the intention is on the aspect of the vessels of Rachel that join to Leah, from midnight until morning; from this aspect one can say that Rachel also receives the Mochin immediately, at the time of the ascent of the MAN, namely by the lending of her vessels to Leah (as above, Part 14, Item 35). However, this receiving is not discerned by the name of the building of the Partzuf of Rachel, for Rachel needs to receive the Mochin by means of ZA, namely after his awakening from his sleep, in the secret of the shofar blast, and not by means of Leah, as the Rav wrote above in Item 163. Rather, it revolves on the vessels of Rachel that join to the Partzuf of Leah, at the time that Leah receives the long NHY of Ima; at that time Rachel is found receiving the Mochin by means of Leah, as explained. And what is said, that they illuminate in Leah in the secret of a surrounding light, is because the Mochin of BAN, from their own attribution, are discerned as a surrounding light, as above in Item 179, that they are not discerned as an inner light except from the aspect of their connection with the MAH, because their root is from the lights of Nekudim, which are the aspect of an upper one relative to Atzilut, as said there. And since this receiving is only of Binot and Gevurot alone, therefore they are called a surrounding light. (Items 204, 163, and 122).

(To the question) See above in Answer 60. (Item 105).

(To the question) For at the time of her smallness she has only the bodies, lacking the AHAP, namely the KHB HGT of the vessels, lacking the NHY. And this is in general and in particular: in every Sefira there is nothing but the upper two thirds, and it is lacking the lower third. And in this state she has no Yesod and Malchut at all, for these are only the includers of the HGT NH, and are not actual Sefirot like them; rather, the Yesod is the includer of the five Hassadim, and Malchut is the includer of the five Gevurot, as is known. Therefore, as long as the HGT NH themselves are lacking the lower third, it is impossible to correct from them the including aspect for the Yesod, and the including aspect for the Malchut. Therefore they are entirely lacking at the time of the smallness of the Nukva. Hence the Nukva has no existence of her Yesod except after she attains the Mochin of AB from the Ima of the Mazal, which lower the Hey from the eyes and raise the AHAP; then the NHY of the generality are completed, and in particular all the lower thirds of her ten Sefirot are then completed to her; and then the existence of the Yesod emerges in her: for after the HGT NH are completed in the lower thirds, then their including aspect makes the vessel of the Yesod, as above. It is thus found that the vessel of the Yesod is made only after the Nukva has received the Mochin of the GAR, which are the Mochin of the separation. (Item 108).

(To the question) See above in the adjacent answer.

(To the question) See above, Answer 92. (Items 30, 113, and 114).

(To the question) The Gevurot of the Nukva are not her own, for from herself she is rooted only in the Malchut of Ima, which is the second restriction, and no Mochin emerge upon her except by the inclusion of the Malchut of Ima in the crown of Gevura of ZA, as is known. Therefore she is the aspect of a soft Din, for all the Gevurot of the first restriction that are in her are only the aspect of an illumination that she receives from the Gevurot of ZA, as above. But ZA does not need to receive the illumination of Gevurot from another, for he receives the aspect of the Gevurot of the first restriction from his source, from the Mazal VeNotzer, which is the aspect of the Yesod of Malchut, from the first restriction, as is known. Therefore his NHY, which is the place of the end, are harsh Dinim, for the aspect of the first restriction is the measure of the harsh Din, in which the world cannot exist except with its partnership with the measure of mercy, as is known. Therefore, the further it goes, the Dinim grow in it, and his NHY have no sweetening except in their clothing in the Mochin of the Nukva, who is the aspect of the Malchut of Ima and the second restriction; and there they are sweetened in the measure of the mercy of Ima. (Item 112).

(To the question) One, is the sawing of the Dinim from the chest of ZA and above, up to his Keter, where is the aspect of the Nukva in the body of ZA, which is the aspect of the male Gevurot of the first restriction, like the Ima of the AB that is upon the MAN of the Dikna, being the aspect of ZA himself, who can receive these male MAN, as above in Answer 6, see there. And the second is the chest and below of ZA, namely the Dinim that belong only to the small Nukva Rachel, who is the aspect of a soft Din from her source, namely from the Malchut of Ima, which is the measure of mercy, as above in Answer 227. Therefore, even though she now receives from the aspect of the Gevurot of the male MAN, like ZA, nevertheless they are sweetened in her by means of ZA, because she is a soft Din from her source. (Item 115).

(To the question) At the time of the slumber, meaning the ascent of the MAN of ZON to Aba and Ima, who are in the place of AB, there Aba is entirely MAH, namely his Hochma and Hassadim, and those of Ima. And Ima is entirely BAN, namely her Binot and Gevurot, and those of Aba. And it is found that ZA, who is included there in Aba, is also entirely MAH, namely the Hochma and Hassadim of Aba and Ima, as well as the right half of the upper and lower Daat, which also belongs to MAH. And the Nukva, who is included there in Ima, is entirely BAN, like Ima, namely the Binot and Gevurot of Aba and Ima, as well as the left side of the upper and lower Daat, which are also counted as BAN. And the Binot and Gevurot that the Nukva takes are counted immediately, as they clothe in her, namely in the aspect of Leah, who borrows the vessels of Rachel, as above in Answer 222, see there. But ZA, who does not descend from there except at the time of the shofar blast, as said there — it is found that the Mochin of Hochma and Hassadim and half the upper Daat and the lower Daat, which he takes there from Aba, are for him only in the aspect of Makifim; for as long as ZA is in Aba, the Mochin are discerned only as Makifim for the aspect of his VAK, which remained in slumber below, as said below in Answer 254, see there. (Items 160 and 161).

(To the question) That is the male Gevurot that she receives from Ima, by the power of the inclusion of the Hod of AA in his Netzach; then she does not need to receive the illumination from the crown of Gevura of ZA, as at the time she is face to face, but she receives the male Gevurot themselves, from Ima, as said in Answers 6 and 7, see there. (Item 118).

(To the question) The whole matter of the attachment of back to back in a single wall with ZA, which operates in the Nukva at the time she is with him, from the chest and below, is because she lacks the aspect of her NHY; therefore there is no coupling in her, in her own aspect, but she receives through the small Nukva in the body of ZA. Hence she is attached to him in his body, like the small Nukva in his body. However, at the time that she receives the Mochin of Binot and Gevurot, from the Ima of the AB of the Mazal, which lower the Hey from her eyes and raise the AHAP, which are new NHY, when she attains the vessel of the Yesod, she is separated from him into the aspect of a particular Partzuf, for now she has her own Achoraim and wall; and also in the aspect of revealed Hassadim, as is known. It is thus found that the giving of the Gevurot not through ZA, namely the Mochin of Binot and Gevurot that she receives from Ima, which build her Achoraim, is what causes her to be sawed apart from ZA, to be a separate Partzuf in itself. And see above in Answer 230. (Item 119).

(To the question) For at the time that ZA has Mochin of SAG, Leah is then corrected like the great Nukva in the body of ZA; therefore her Mochin are found equal to the Nukva of ZA in his body, namely the aspect of the concealed Hassadim of the GAR of Bina. Hence Leah is then counted as though she is attached to him, for her Mochin are equal to his. However, at the time that she receives the Mochin of the AB of the Ima of the Mazal, which are the Mochin of the separation, then Leah joins with Rachel, who is from the chest and below, and is made into a single Partzuf; and her Mochin are found in the aspect of revealed Hassadim, which are different from ZA. Therefore she is now discerned as having been sawed apart from ZA. And see above, Answer 222. (Items 120 and 125).

(To the question) Because after her receiving the Mochin of the separation from ZA, she has in those Mochin two sweetenings: one from Ima herself, namely from the time she was in the Hall of Aba and Ima, in the aspect of MAN; and the second, by means of ZA, who gives them to her a second time, in the manner of the degree. (Item 124).

(To the question) Because the Gevurot that are from the chest and above are of the degree of ZA himself, and they are fit to be received from Aba and Ima themselves, who are considered their upper one; therefore she receives them immediately, with her ascent as MAN, and they are sawed apart. But from the chest and below are the Gevurot belonging to Rachel, who is considered the third degree from Aba and Ima, and she is obligated to receive the Gevurot a second time, by means of ZA in his place, who is her upper one. Therefore, from the Keter of ZA to his chest, they are sawed apart in all their completeness, on the first day of Rosh Hashanah; but the Gevurot from the chest and below begin to be sawed apart on the first day, after the shofar blast, by her receiving then from ZA; and so they go and are sawed apart during the Ten Days of Repentance, until they are completed on Yom Kippur. (Item 124).

(To the question) The Mochin are given to Leah first, because she can receive directly from Aba and Ima, like ZA, and she receives them immediately. Therefore the Gevurot from the chest and above, which are counted as of the degree of ZA himself, are sawed apart immediately, with their ascent as MAN, and are given to Leah, as above in Answer 222, see there. But after the shofar blast, when ZA descends to his place and gives the Mochin to Rachel, for the building of her Partzuf, then the Mochin emerge from Leah and are given to Rachel; and then Rachel necessarily receives the Gevurot from the Keter to the chest, which is the aspect of the Nukva in the body of ZA that Leah had taken beforehand; and now this belongs to Rachel, for she ascends and clothes ZA in an equal stature, up to the Keter. But before ZA descended to his place, Leah received the Mochin and also the Gevurot from the Keter to the chest, namely before the shofar blast, as above. (Part 1, Page 756, s.v. and there is no).

(To the question) For at the time that they are in the Hall of Aba and Ima, namely before the shofar blast, when ZA is included there in Aba, and the Nukva in Ima, it is discerned that the Nukva takes there the Gevurot by means of Ima herself, not through ZA, for she is included in Ima and takes the Mochin from her, just as ZA is included in Aba and takes the Mochin from him. However, this reception from Ima does not suffice for the Nukva, because she is her higher upper one; therefore she needs to return and receive them by means of ZA himself, and this comes to her after the shofar blast, during the Ten Days of Repentance. And it is found that only on the first day, before the shofar blast, the Nukva receives by means of Ima; but after the shofar blast of the first day, ZA has already come to his place, and she takes them by means of ZA alone. However, remember that also these Mochin that she takes by means of ZA, during the Ten Days of Repentance, are also called from Ima, not through ZA: for although she takes them by means of ZA, nevertheless the Mochin themselves are attributed to Ima, because they come from the AB of the Ima of the Mazal, which are male MAN. And only the Mochin of face to face are discerned as taken by means of ZA, to indicate that they come from the coupling made in the head of ZA, and not from the coupling of the Aba and Ima of the Mazal. (Item 128).

(To the question) Although he says that the Mochin of the separation, which grow her throughout the whole back of ZA, she takes by means of ZA himself, during the Ten Days of Repentance, nevertheless the Mochin themselves are attributed to Ima, not through ZA, being drawn from the coupling in Aba and Ima upon the MAN of the Mazalot, as above in Answer 136. And what he is precise to say of the Mochin after the shofar blast, that they come by means of ZA and not through Ima, is only to distinguish the place of reception: for before the shofar blast, when ZON are still in the Hall of Aba and Ima, the Nukva is found included in Ima, and she takes them from the hand of Ima herself. And after the shofar blast, when ZON have already descended to their place, she takes them from the hand of ZA. But these Mochin, in general, are discerned as coming from Ima, and she receives them in the NHY of Ima. And only the Mochin of face to face come from ZA, and she receives them in the NHY of ZA. (Items 125 and 134).

(To the question) For on the first day, the Dinim are sawed apart from the chest and above, up to his Keter, which are, from their source, the aspect of male Gevurot; and so they are even in the Mochin of face to face. And since they are male Gevurot — meaning the aspect of the Yesod of the Malchut of the first restriction, drawn from the Mazal VeNotzer — it is discerned that the separation made on the first day of Rosh Hashanah is a harsh Din, for they are of the measure of judgment, namely the first restriction. But on the second day, where there are no Dinim but those of Rachel, who is, from her source, the aspect of the Malchut of Ima, and her measure of judgment is hidden in RADLA — therefore the sawing of those Dinim is discerned by the name of a soft Din. And see above in Answer 228 (Items 129, 130, and 131).

Before the separation there is in ZA MAH and BAN, for in the smallness there is in him VAK of MAH and VAK of BAN; and in the Gadlut there is in him, from the chest and above, the GAR of MAH and BAN, and from the chest and below there is in him VAK of MAH and BAN. And ZA himself is discerned as MAH, and the aspect of his left side, namely the Nukva in his own body, which is the Malchut of his nine Sefirot, is called BAN, as is known. But after the separation, the whole side of BAN in him is sawed apart from him, namely the aspect of the Nukva in his body, and is given to the Nukva Rachel; then ZA remains entirely Hesed, which is MAH, and the Nukva is entirely Din, which is BAN.

(To the question) And although, even after the separation, there is in him the aspect of the crown of Gevura, which is Din — and moreover, it is the aspect of a harsh Din, namely from the aspect of the first restriction, called the root of Din — nevertheless it does not serve in him for his own need, but in order to illuminate the Mochin in the Nukva Rachel. And this resembles the aspect of Aba and Ima and YESHSUT: even in the Mochin of AB, which is Hochma, Aba and Ima are discerned as the final MEM of Tzelem and concealed Hassadim, and the aspect of the Hochma they bestow to YESHSUT, who are the LAMED of Tzelem, and the aspect of revealed Hassadim. And yet Aba and Ima are called Hochma, even though they are concealed Hassadim, because they are the root of Hochma, except that they do not need the Hochma for their own need, but to bestow to YESHSUT, who need it. And in this manner here, in ZON: truly, the root of the Gevura and of the Mochin is only in ZA; nevertheless, he is discerned in the aspect of the final MEM of Tzelem, which is entirely concealed Hassadim, in the secret of the pure ring; therefore he does not use the Mochin for his own need, but to bestow to the Nukva, for only she needs the illumination of Hochma, being the aspect of revealed Hassadim. (Item 132).

(To the question) In the permanent Mochin of Atzilut, when Aba and Ima are in the stature of SAG, the VAK of the Hochma and Bina of BAN were divided between Aba and Ima: Aba took the VAK of the Hochma of BAN, and Ima took the VAK of the Bina of BAN. However, at the time of the ascent of Aba and Ima to the GAR of AA, and their attainment there of the stature of AB, by the bowing of the head of the GAR of Atik to the place of the GAR of AA, Ima attains there the GAR of the Hochma and Bina of BAN that Atik took; therefore also the VAK of the Hochma of BAN of Aba join to her, and she is entirely BAN, and Aba himself is entirely MAH. For the MAH of Ima joined to Aba, and the VAK of the Hochma of BAN of Aba joined to Ima. Thus, only in the stature of SAG of Aba and Ima does each of them have MAH and BAN. But from the stature of AB and above, Aba is found entirely MAH — the MAH of MAH and the MAH of BAN — and Ima is entirely BAN — the BAN of MAH and the BAN of BAN. (Item 140).

(To the question) The Mochin of ZA at the time of their emergence in the AVI of AB — Aba was entirely MA and Ima entirely BON, as above in Answer 240. However, at the time of the birth of the Mochin, AVI returned to their fixed state, and the BON was again divided between AVI, so that MA and BON are found in Aba alone, and likewise MA and BON in Ima alone. Hence, the NHY of Aba, together with the Mochin that must clothe in ZA, now contain MA and BON — so how will they clothe in ZA, which is entirely MA alone? And likewise, how will the NHY of Ima, together with the Mochin, clothe in the Nukva, which is entirely BON, when the NHY of Ima also contain MA? Therefore, the Mochin in these NHY of AVI must now be exchanged, so that the NHY of Aba will also receive the MA that is in the NHY of Ima, and the NHY of Aba will be entirely MA, as at the time of the emergence of the Mochin in the GAR of AA; and likewise the NHY of Ima will receive the BON that is in the NHY of Aba, and Ima will be entirely BON, as at the time of the emergence of the Mochin. Then the NHY of Aba will be able to clothe in ZA, which is entirely MA, and the NHY of Ima will be able to clothe in the Nukva, which is entirely BON. (Item 140).

(To the question) Because the Mochin come from the AVI of AB, in which Aba is entirely MA and Ima entirely BON, as above in Answer 241. Hence, ZA, which is included in Aba, has Mochin that are all MA, like Aba. And the Nukva, which is included in Ima, has Mochin that are all BON, like Ima. (Item 142).

(To the question) See Answer 7. (Item 142).

(To the question) The Nukva, from her root, is nothing but the point of the ending of ZA, namely the point of the chest, from the aspect of the vessels. And she is the aspect of the Keter of the Nukva, for in the vessels it is always discerned that the upper ones grow first. And she is a point under the Yesod, from the aspect of the lights that clothe in the vessels, and from this aspect she is the Malchut of the Nukva, namely the tenth phase. For in the lights it is always discerned that the lower ones enter first. Therefore, before the Nesira she has nothing but the aspect of her root alone, which is the tenth phase, as above. And after the Nesira she takes all the aspects of the Nukva that are in the body of ZA, which are the Malchuts of his ten Sefirot, from Keter to the Malchut within him, and then she is built into a complete Partzuf of her own. (Item 144).

(To the question) For the root of the Nukva, which is a point under the Yesod of ZA, is from the aspect of the vessels of the inner face of Nekudim, namely of the seventh king, from the aspect of what came out at the time of the smallness of Nekudim. And it is known that everything that comes into Atzilut from the vessels of the inner face of Nekudim is never subjected to any diminution whatsoever, because their breaking was not due to themselves, but only due to their intermingling with the vessels of the back; and therefore, once they were sorted, they are no longer diminished. (Item 145).

(To the question) The return of the Nukva to a point does not nullify anything of the building of her back Partzuf, for this return means the ascent of MAN, since in every ascent of MAN all the aspects of the additions in the Partzuf must ascend, and nothing remains below but the aspect of the permanence alone, which in ZA is the aspect of VAK and in the Nukva is the aspect of a point. Thus, the matter of her return to a point is only what remains in her below, in her place, at the time that her nine [Sefirot] ascended above, in the secret of MAN, in order to receive the Mochin of the face. (Item 146).

The nine Sefirot of every stature are alluded to in the names of HaVaYaH and their fillings. The nine Sefirot of the stature of AB: its Keter is alluded to in the simple HaVaYaH alone, for every Keter is the root of the stature, and the simple HaVaYaH is the root of all the fillings that come in it. And the Sefira of Hochma of AB is the ten letters of the HaVaYaH in the filling of Yudin, as follows: Yud, Hey, Vav, Hey. And the Sefira of Bina of AB is the HaVaYaH of Yudin in the filling of the filling, as follows: Yud Vav Dalet, Hey Yud, Vav Yud Vav, Hey Yud — which are 28 letters. And the Sefira of ZA of AB, namely its HGT NHY, is the ten letters of the HaVaYaH in the filling of Yudin, like the Sefira of Hochma of AB, for in this ZA is equal to Hochma, in the secret of "his name is MA and the name of his son is MA, as you know." And thus the nine Sefirot of the face of the stature of AB are explained, and this is only the aspect of the first nine [Sefirot] of every Sefira, which are the male of this stature. But the Malchuts of every Sefira, which are the left side of the stature, namely the aspect of the Nukva within his body, are the aspect of the number and Gematria of the four kinds of HaVaYaH mentioned above.

(To the question) For the Malchut of Keter is the number of the four letters of the simple HaVaYaH, which is 26. And the Malchut of Hochma is the number of the HaVaYaH in the filling of Yudin, which is 72. And the Malchut of Bina is the number of the 28 letters of the HaVaYaH of Yudin in the filling of the filling, which are 610. And the Malchut of ZA is 72, namely the number of the HaVaYaH in the filling of Yudin. And thus the Malchuts of the nine Sefirot of the face of the stature of AB are explained. (Item 147).

(To the question) The square of the letters of HaVaYaH and their fillings allude to the aspect of the Sefirot of the backs of that stature. For example, in the HaVaYaH of the stature of AB, whose nine Sefirot of the face were explained above in Answer 247: the back of the Keter of AB is the ten letters of the square of the four letters of the simple [name], as follows: Yud, Yud Hey, Yud Hey Vav, Yud Hey Vav Hey. And the back of the Hochma of AB is the square of the ten letters of the HaVaYaH in the filling of Yudin, as follows: Yud, Yud Hey, Yud Hey Vav, Yud Hey Vav Hey — which are 26 letters. And the back of the Sefira of Bina of AB is the 156 letters of the square of the 28 letters of the filling of the filling, as follows: Yud, Yud Vav, Yud Vav Dalet, Yud Vav Dalet Hey, Yud Vav Dalet Hey Yud, Yud Vav Dalet Hey Yud Vav, Yud Vav Dalet Hey Yud Vav Yud, Yud Vav Dalet Hey Yud Vav Yud Vav, Yud Vav Dalet Hey Yud Vav Yud Vav Hey, Yud Vav Dalet Hey Yud Vav Yud Vav Hey Yud. And the back of the ZA of AB is equal to the back of the Hochma of AB, namely the 26 letters of the square of the HaVaYaH in the filling of Yudin, as above. And the backs of the Malchuts of these nine Sefirot of the backs of AB are the number of each one, for the back of the Malchut of the Keter of AB is the Gematria of the ten letters of the square of the simple HaVaYaH, whose Gematria is 72. And the back of the Malchut of the Hochma of AB is the number of the 26 letters of the square of the HaVaYaH in the filling of Yudin. And the back of the Malchut of the Bina of AB is the number of the 156 letters of the square of the 28 letters of the filling of the filling. And the back of the Malchut of ZA is similar to the back of the Malchut of the Hochma of AB. And in this manner, as the nine Sefirot of the faces and the backs and their Malchuts in the stature of AB were explained, so it is in the HaVaYaH of SAG and the HaVaYaH of MA and the HaVaYaH of BON: Keter is the simple HaVaYaH in them, Hochma is the HaVaYaH in the filling, Bina is the filling of the filling, and ZA always resembles the Hochma of that stature. And likewise the nine Sefirot of the backs of every stature are always the aspect of the squares, in the manner explained in the stature of AB. And the aspect of the Malchuts of the nine Sefirot of the faces is the Gematria of the Havayot and their fillings in the straight [order]. And the aspect of the Malchuts of the nine Sefirot of the backs is the Gematria of the Havayot and their fillings in the square.

(To the question) See above, Answers 247 and 248.

When ZA is only in the aspect of the Mochin of the back, he has only the squares of the four kinds of HaVaYaH mentioned above in Answer 248, namely: the ten letters of the square of the simple HaVaYaH in his Keter; the 26 letters of the square of the ten letters of the HaVaYaH in the filling of Alephin in his Hochma; the 156 letters of the square of the 28 letters of the filling of the filling of the HaVaYaH of Alephin in his Bina; and the 26 letters of the square of the ten letters of the HaVaYaH in the filling of Alephin in his ZA.

(To the question) And the Nukva of ZA is then the aspect of the Gematria of the four kinds of HaVaYaH in the square mentioned above, as above in Answer 248, which is called the Nukva within his body, namely his left side. And it is found that the Gematria of 72 of the back of the Malchut of the Keter is attached to the ten letters of the square of the simple HaVaYaH. And likewise the Gematria of the 26 letters of the square of the HaVaYaH of Alephin, which are the Malchut of Hochma, is attached to the 26 letters of the square themselves, which are the Sefira of Hochma. And likewise the Gematria of the 156 letters of the square of the filling of the filling, which is the back of the Malchut of Bina, is attached to the 156 letters themselves, which are the Sefira of Bina. And likewise the Gematria of the 26 letters of the square of the HaVaYaH in the filling of Alephin, which is the back of the Malchut of ZA, is attached to the 26 letters themselves, which are the back of the Sefira of ZA of ZA. And afterwards, at the time of the Nesira, these nine Malchuts mentioned above are sawn off from the nine Sefirot of ZA and given to the Nukva Rachel.

(To the question) They are the four kinds of HaVaYaH mentioned above in Answer 248, in the aspect of the straight [order] within them. For the four letters of the HaVaYaH in the straight are the Keter of the face of ZA; and the ten letters of the HaVaYaH in the filling of Alephin are the Hochma of the face of ZA; and the 28 letters of the filling of the filling of the HaVaYaH of Alephin are the Bina of the face of ZA; and the ten letters of the HaVaYaH in the filling of Alephin are the HGT NHY of the face of ZA. And the aspect of the Gematrias of these four kinds of HaVaYaH are the nine Malchuts of the face of ZA.

(To the question) The separate Nukva is the HaVaYaH in the filling of Heys, whose Gematria is 52, as follows: Yud, Hey, Vav, Hey. And the four kinds of HaVaYaH act within her alone, in her nine Sefirot: the nine Sefirot of the face are in the straight, and the Malchuts of the face are their Gematria; and the nine Sefirot of the back are the four kinds of squares, as above; and their Gematria is the Malchuts of the back.

(To the question) They are the aspect of the Malchuts of ZA himself, called the Nukva within the body of ZA. (p. 767, Sub Header “Achorim”).

(To the question) The Hochma and Hesed of ZA are called surrounding [lights] at the time of the slumber, namely at the time of the ascent of MAN to AVI, because they ascended there to the palace of AVI as MAN; for since ZA remains below with only VAK, and his Mochin are found in AVI, they are discerned there above as the aspect of surrounding lights (Or Makif) for his VAK. (Item 151).

(To the question) At the time that ZA has only the Mochin of SAG, as the stature of the permanent AVI, he too is found divided into two Partzufim, like AVI and YESHSUT: the great ZON, which are from the chest and above, are like AVI, in the aspect of covered Hassadim; and the small ZON, which are from the chest and below, are in revealed Hassadim, like YESHSUT. And this is the matter of the division of the Nukva of ZA into two halves: Leah is like the aspect of the great Nukva within his body, which is from the chest and above; and Rachel is like the small Nukva within his body, which is from the chest and below. (Item 152).

(To the question) Leah is the aspect of the backs that fell from the Ima of Nekudim to the place of the Nukva of ZA, and therefore in Atzilut she is corrected through the Mochin of ZA. However, since she is from the aspect of Ima herself, she always receives from the aspect of the GAR of ZA, for Ima is the GAR of ZA, and even the Malchut of Ima is also the aspect of GAR in relation to ZA, as is known. Therefore, at the time that ZA receives the Mochin of Neshama, that correction also reaches Leah, but in the aspect of his Nukva, namely in resemblance to the great Nukva of ZA, which is from the chest and above. Hence, she always clothes in the place of the great Nukva of ZA. (Item 152).

(To the question) See above, Answer 208. (Item 152).

(To the question) At the time that Leah and Rachel are made into one Partzuf, when Leah is nullified to her measure, which is the aspect of covered Hassadim, and received the measure of Rachel, which is revealed Hassadim — nevertheless, the measure of Leah was not nullified then entirely, but it is discerned that Leah clothed in the internality of Rachel, and Rachel clothes over her from the outside. Hence, the aspect of Rachel rules then, for everything external is what is revealed and what rules. (Item 152).

(To the question) This means at the time that they are made into one Partzuf. For then Rachel ascends and clothes Leah, and takes her place in the coupling for revealed Hassadim, and the measure of Rachel is completed in the internality of Leah, as above in Answer 258. And it is found that the upper half of Rachel is Leah, for she is clothed in her internality. (Item 152).

(To the question) At the time that ZON return face to face, Rachel takes all the aspect of the Nukva within the body of ZA, as above, Item 50. And it is known that the NHY of Aba that clothe in ZA are entirely MA: MA of MA and MA of BON. And the NHY of Ima that clothe in the Nukva within the body of ZA are entirely BON: BON of MA and BON of BON. Therefore, now that the separate Nukva, Rachel, took the aspect of the Nukva within the body of ZA, she too is the aspect of BON of BON and BON of MA. And this is what [the Rav] says: at the time that ZON are face to face, ZA is found with the face and back of MA of MA and the face and back of MA of BON, and the Nukva with the face and back of BON of MA and the face and back of BON of BON. And the matter of “face and back” means that even the Mochin of the back, from before their coming to face to face, also remained in them, and therefore they have face and back, as above in Answer 246. (Item 154).

(To the question) The aspect of Nefesh-Ruach of the Ruach of ZA is discerned as the aspect of his body, and it is the aspect of the six vessels of the face that were corrected from the aspect of the ZAT of the smallness of Nekudim, as is known. Hence, these VAK are fixed in him forever, and no diminution will ever occur in them. However, the Mochin of VAK, which are the GAR of Ruach, and all the more so the Mochin of GAR, are not fixed in him, being the aspect of additions drawn from the vessels of the back of Nekudim. Thus, everything that ZA has beyond Nefesh-Ruach of the Ruach is called by the name of Mochin, and they are what ascend as MAN, being the aspect of additions that depart. (Item 155).

(To the question) In the first coming (Bi'a), he gives her that spirit (Ruha) that her husband casts into her, called “216, back to back”, and it is the aspect of BON of BON, namely the BON of the aspect of the Ima of the Mazalot, where there is nothing of the aspect of MA of BON, for the MA of BON is there the aspect of Aba. And this first coming, although it is from the aspect of back to back, is nevertheless very important, being from the aspect of the male Gevurot, by which she becomes fit for the ascent of the MAN of souls. And afterwards, in the second coming, namely in the coupling face to face, he gives her the MA of BON, namely the aspect of the Hassadim and Hochma of Ima; and this is not for the building of her Partzuf, but for the need of the souls. (Item 156).

(To the question) The soul of a male comes only from MA, but there are souls that come from the Gevurot, namely from the MA of BON, for the entire BON is Gevurot. (Item 158).

(To the question) The souls of males are drawn only from MA, either from MA of MA or from MA of BON. And the females are drawn only from BON, either from BON of MA or from BON of BON. And it is always related to the aspect of its male: if the male is from the aspect of MA of MA, the Nukva will be BON of MA; and if the male is from MA of BON, the Nukva will be from BON of BON. (Item 158).

(To the question) The soul of Hevel was shared from MA of MA and MA of BON, and therefore his Nukva was also from BON of MA and from BON of BON. And it was over this BON of BON that Cain was jealous, for the soul of Cain was from MA of BON, and it is found that the BON of BON of the Nukva of Hevel belongs to Cain. (Item 157).

(To the question) All the statures that came out in Atzilut are called the general MA, for all of Atzilut is drawn from the new MA. And the lights and vessels that already served in Nekudim, and after their nullification and breaking came and were corrected in Atzilut, are called the general BON. And the aspect of BON is made into the aspect of left and Nukva for the aspect of MA, as is known. Hence, the right shoulder of AA is from the general MA, and the left shoulder of AA is from the general BON. (Item 158).

(To the question) See above, Answer 239. (Item 158).

(To the question) See above, Answer 222. (Item 163).

(To the question) See above, Answer 222. And likewise the night resembles the first day of Rosh HaShanah before the sounding of the Shofar, for ZA does not bestow upon Rachel except during the day. (Item 125. And Items 166 and 169).

(To the question) Through the Mochin of the Nesira, which are from the AVI of AB, which is Hochma, Leah and Rachel are made into one Partzuf, namely that Leah takes the measure of Rachel and receives Mochin of the illumination of Hochma, as the aspect of Rachel; hence she becomes like her, and it is discerned that Rachel ascended and clothed Leah, and Leah became her internality. And through the inclusion of Leah and Rachel into one, Rachel grows up to the Keter of ZA, in his back. (Item 175).

(To the question) Daat is not a new Sefira, but the Tifferet of the smallness becomes Daat at the time of the greatness, for the HGT of the smallness become the KHB of the greatness, as is known. (Item 177).

(To the question) The inner Partzuf of AVI is the stature of AB. And the stature of AB is in AVI only through their ascent to the GAR of AA, and the Mazalot of AA become for them Daat, as above in Part 13. Hence, the stature of AB of AVI is called by the name “Mazal of the name AB”. (Item 178).

(To the question) The lights of BON are called by the name of surrounding lights (Or Makif) because at the time that they receive their correction through the new MA, their lights that served within them in Nekudim are awakened in them; and since Nekudim is the aspect of the upper in relation to the MA of Atzilut, they are therefore discerned as surrounding lights, for the lights that are in the upper are surrounding lights for the lower. However, certainly they clothe in them in the aspect of inner light (Or Pnimi), except that the Rav hints by this that the whole aspect of their revelation is from the aspect that precedes Atzilut, and therefore he calls them by the name of surrounding light. (Item 179).

(To the question) Hesed means the Mochin of AB, when a wall is made for ZA from Hassadim and a wall for the Nukva from Gevurot, and then they separate from one another into two distinct Partzufim. See above, Answer 67, where this is explained at length. (Item 181).

(To the question) See above, Answer 21. (Item 182).

(To the question) See above, Answer 52.

(To the question) All the aspects of addition in ZA, which are from the GAR of Ruach and above, ascend to AVI in the secret of MAN. And only the aspect of Nefesh-Ruach of the Ruach, which is in him permanently, remains below in the secret of the slumber. (Item 84).

(To the question) This is the rule: everything that is in the lower one, he takes from the aspect corresponding to him in his upper one. Therefore, the Mochin of the externality, which are the Mochin of VAK, namely the internality of the externality, he takes from the NHY of the internality of the externality of Ima, namely from the aspect of the NHY of this Partzuf, for ZA. And the Mochin of the three aspects of the Aba and Ima of the internality, he receives from the three Partzufim of the Aba and Ima of the inner Ima, which clothe in the NHY of that Partzuf and afterwards clothe in the three Partzufim of the Aba and Ima of ZA. And this is what he says: “First the GAR of the externality of ZA return into the internality of the externality, namely the NHY of Ima; and afterwards the three aspects of the internality of ZA return within the three aspects of the internality of the NHY of Ima.” For this is the rule, that in the lights the lower ones are found coming first, and therefore first the Mochin of VAK return into the NHY of the internality of the externality of Ima; and afterwards come the Aba and Ima of the aspect of the GAR, called the Aba and Ima of face to face, which come in the three aspects of the Aba and Ima of the internality of Ima, clothed in the NHY of each one, as above. (Item 185).

(To the question) It is known that the four kings of HGT are the aspect of the upper-lower of the upper AVI of Nekudim, and the four kings of TNHYM are the aspect of the upper-lower of the YESHSUT of Nekudim. And the backs of AVI, which were nullified at the time of the breaking of the vessels, fell to the place of HGT; and the backs of YESHSUT fell to the place of TNHYM, as said in Part 7, see there. And it is known that the essence of ZA is from the chest and above, but from the chest and below is the aspect of the Nukva. Hence, ZA raises the backs of AVI, because they fell to his place, to the place of HGT, which were his heads. But the backs of YESHSUT belong to the Nukva, for they fell to the place of the four kings of TNHYM, which are the aspect of the Nukva, as above. (Item 189, and in Pnimi, Sub Header “At the death”).

(To the question) See above, Answer 175.

It is known that through the ascent of the bottom Hey to the eyes, which was made in Nekudim, every degree was divided into two: for from the Nikvey Eynayim and below of every degree, namely its AHP, fell from it and became the lower degree. Thus the AHP of the Keter of Nekudim fell to the degree of AVI, and the AHP of AVI fell to the degree of ZAT, as said in Part 7. And through the MAN of the Vav and the point that AVI received from the Yesod of the inner AK, which are the aspect of ZON, there came out there the aspect of the mutual gaze of the eyes of AVI, which are the Mochin of the stature of Keter in AVI, and they raised their AHP from the ZAT of Nekudim and joined them to their degree, in the heads of AVI. And from there the seven kings came out one after another, as said there.

And you find that through the MAN of ZON that AVI received from the Yesod of AK, two aspects were made: one, that they caused a coupling between AVI in the aspect of face to face; and two, that they caused the raising of the vessels of the AHP to AVI. And it is known that although ZON were born and went out to their place, nevertheless they left there, in AVI, the aspect of their MAN, in the secret of standing and existence. And at the time of the breaking of the vessels of ZON, the MAN of standing and existence was nullified from AVI, and they fell together with the vessels of the AHP that had been raised to them through these MAN; and these two aspects are called the backs of AVI. And they depend on one another, for the vessels of the AHP did not ascend to AVI except by the force of the ascent of the MAN of ZON.

(To the question) Therefore, also in the world of Atzilut, when ZON return and raise the MAN to AVI, it is found that according to the measure of the stature that comes out upon these MAN that ZA raised to them, according to that same measure the vessels of their AHP that fell to the ZAT also return and ascend, and are joined to the heads of AVI, as it was in Nekudim. Thus, with the raising of the MAN of ZON, the backs of AVI are also found ascending. (Item 189).

(To the question) From the Mochin of VAK of ZA and above, they already cause ascents to all the Partzufim of AK and ABYA. But the VAK themselves of ZA, which are the aspect of Nefesh-Ruach of the Ruach, are according to the fixed Mochin in Atzilut, which never change: where Atik is Keter, AA is Hochma, AVI and YESHSUT are Bina, and ZA is VAK — namely, according to the statures of the new MA. (Item 188).

(To the question) The first way is that Aba and YESHSUT are made one, and Ima and Tevuna are made one, as above (page 946, Item 150). The second way is that the upper AVI are both made into the Partzuf of Aba, and YESHSUT are made into the Partzuf of Ima, and they both couple in an equal stature, as said (in Etz Chaim, Gate 19, end of Chapter 8). The third way is that Tevuna ascends above, to the place of the upper Ima, and the coupling of Aba is made with Tevuna and not with the upper Ima (as said in Etz Chaim, Gate 14, Chapter 8, and in Gate 4, Chapter 3). And one must always ponder, regarding the joining of AVI and YESHSUT, all these three ways mentioned above. And they also apply to the joining of Leah and Rachel into one Partzuf (as said below, in Answer 284, p. 792, Sub Header “And from the beginning”).

(To the question) The three ways that apply to the joining of AVI and YESHSUT into one Partzuf, as above in Answer 283, which indicate three distinct discernments that were made due to the joining — they also apply to the joining of the great ZON with the small ZON into one Partzuf, and in them too there are those same three indications. In the first way it is discerned that ZA and Yaakov are made one Partzuf, and Leah and Rachel are made one. And this indicates that the male is entirely MA: MA of MA and MA of BON. And the female is entirely BON: BON of MA and BON of BON. And the second way is that the great ZON are both made into ZA alone, and the small ZON grow to an equal stature with ZA, and they are both made into the aspect of Nukva alone — namely, like the second way of AVI. And this indicates that ZA remains, after the Nesira, entirely Hesed, namely in the aspect of covered Hassadim, like the upper AVI, who are the aspect of the closed Mem of Tzelem and covered Hassadim, as above in Part 13. And the Nukva becomes entirely revealed Hassadim, like the aspect of the small ZON, which resemble YESHSUT. And the third way is that Rachel grows and ascends above and takes the place of Leah, and Leah becomes her internality. And this indicates that the coupling is made in the aspect of Rachel, who needs the illumination of Hochma, like Tevuna — and not in the aspect of Leah, who does not need the illumination of Hochma, like Bina, which does not need the illumination of Hochma, as is known. Therefore Leah is hidden and becomes the internality of Rachel. And this resembles the third way of AVI mentioned above. (p. 792, Sub Header “And likewise”).

(To the question) For the Mochin of ZA come out only upon the MAN of the Mazal, which are the aspect of the MAN of the first restriction; and these MAN are indeed male MAN, namely the Yesod of the Malchut of the first restriction, which suffice only for the great ZON, which are above the aspect of Malchut. But the Nukva Rachel needs the aspect of female MAN, namely from the aspect of the Malchut of the first restriction; therefore she cannot receive the Mochin from the NHY of Ima, namely from the NHY of YESHSUT, as above in Answer 285, in the second way — because she has no share in the MAN of Ima, which come from the MAN of the Mazal, being male Gevurot from the Yesod of Malchut. Therefore she has no Mochin of face to face with which to couple with ZA, except through the illumination of the crown of Gevura (Atara de-Gevura) of ZA in the Malchut of Ima, as is known. Hence, throughout the six thousand years she needs to receive the Mochin from ZA, in the clothing of his NHY, and not in the clothing of the NHY of YESHSUT. However, at the end of correction, the Malchut of the first restriction will be revealed in RADLA, in the secret of “head of the corner” (Rosh Pina), and then Rachel will have the aspect of female MAN of the first restriction, and will be able to be included in Ima and receive the Mochin from her by herself. Then the NHY of YESHSUT will clothe in the Nukva, like the NHY of AVI in ZA, and they will both use one crown. See Answer 7. (Item 189. And Or Pnimi, Sub Header “However”).

(To the question) See above, Answer 10.

(To the question) See above, Answer 10.

It is known that the five Partzufim of Atzilut, according to the statures of MA within them, are the VAK of the five Partzufim of AK, and their entire correction is to ascend and clothe the five Partzufim of AK. And one must understand the reason for this — why the correction of the five Partzufim of Atzilut depends on the matter of clothing the five Partzufim of AK, up to its Galgalta.

And the matter is that in truth, the matter of correction is said only with regard to what was corrupted in the breaking of the vessels of Nekudim. But there, in Nekudim, at the time of the emergence of the greatness of Nekudim, before they were broken, the three heads of Nekudim were clothing the three Partzufim — Galgalta, AB, and SAG of AK. And one must remember here the order of the emanation of the GESMB of AK, which came out one below the other due to the refinement of the screen of phase four in the Partzuf of the Galgalta of AK: from the force of its refinement to phase three, the Partzuf of AB of AK came out; and afterwards, when it was refined to phase two, the Partzuf of SAG of AK came out; and after it was refined to phase one, the Partzuf of Nekudim came out in the stature of YESHSUT, which is phase two of clothing and phase one of thickness (Aviut), being YESHSUT that came out from the eyes of SAG of AK, called the world of Nekudim, as is known. However, in Nekudim there is an additional matter beyond the aspect of the refinement of the screen to phase one: from the force of the joining of the NHY of SAG in the NHY of AK, the two Heys joined together — the bottom Hey, which is phase four, ascended and became mixed with the upper Hey, which is phase two, and both together joined in the screen of the Nikvey Eynayim, which is phase two of clothing and phase one of thickness, as above.

And at first the smallness (Katnut) of Nekudim came out, from the aspect of the Nikvey Eynayim, in the stature of YESHSUT, and there came out there three heads, one below the other: the first head is YESHSUT, from the Tabur and above, swallowed in the Akudim, and is not counted in the account of the Partzuf of Nekudim. And afterwards came out two heads, male and female, called Keter and AVI of Nekudim: the male, which is in the stature of YESHSUT of clothing, is the second head, called Keter; and the female, which is in the stature of ZA, namely in phase one of thickness, is the third head, called AVI; and after them came out the ZAT.

And after the GAR received the illumination of AB and SAG, which brought the screen down from the eyes to the Peh, and the thickness of phase four, which had previously been mixed in phase two, was revealed again — namely that the bottom Hey descended from the upper Hey and came to its place, in the Peh, since the AHP ascended to their place — and after the Yesod of AK bestowed the Vav and the point upon this Peh, then the ten Sefirot came out there, upon the phase four in that Peh, in the stature of Keter, as said there at length. And this stature of Keter is equal to the Galgalta of AK, for this stature too came out upon phase four, like the Galgalta of AK; and it is found that all three heads of Nekudim were joined into one stature, like the Galgalta of AK, and they clothed the Galgalta of AK, as above.

However, there is no absence in the spiritual, and since the three heads of Nekudim came out at first one beneath the other, therefore also in their greatness, when they attained the stature of the Galgalta of AK, they must also divide and receive the Mochin one from the other, in the manner in which they came out one from the other at the time of the smallness. Hence it is discerned that only the first head clothed the Galgalta of AK, but the second head, which is the Keter of Nekudim, also came out now from the Peh of the first head, and therefore clothes the HGT of the first head, which are the HGT of the Galgalta, being the stature of AB of AK, for the AB of AK clothes the HGT of the Galgalta. And likewise the third head was born and came out from the Peh of the second head, and clothes its HGT, which are the HGT of the AB of AK, and it is the stature of SAG of AK, for the SAG of AK clothes the HGT of AB, as is known. Thus, the first head clothed the Galgalta of AK, the second head the AB of AK, and the third head the SAG of AK.

And know that from the aspect of the greatness of Nekudim, in which the bottom Hey returned and descended from the eyes, and all the Parsot (firmaments) that were made by the second restriction were nullified, and the first restriction returned to its place as at first, the Partzuf of Nekudim is found to have returned to be the aspect of AK itself. For all the distinction between AK and ABYA is only in that the Partzufim of AK are from the first restriction, while ABYA are from the second restriction, as is known. And it is found that now, in the greatness of Nekudim, after the aspect of the second restriction was nullified from them, they returned to be the aspect of AK; and their five Partzufim clothed the five Partzufim of AK, GESMB. For the three heads of Nekudim became the GAS of AK, as above; and it is found that AVI clothed the SAG of AK. However, YESHSUT were then included in AVI, for all the division of AVI and YESHSUT was because AVI are discerned as the aspect of the Taamim of SAG, which were not mixed with the bottom Hey, while YESHSUT are discerned there as the Nekudot of SAG, which were mixed with the bottom Hey, by force of their clothing in the MA and BON of AK, as the Rav said above, page 396, item 6, see there. And it is found that now, in the greatness of Nekudim, after all the aspect of the mixture of the bottom Hey was nullified entirely, there is no longer any difference between the Taamim of SAG and the Nekudot of SAG, and AVI and YESHSUT are found to have become one Partzuf.

And nevertheless, since the greatness of Nekudim did not endure, for it returned and was nullified, a certain distinction still remains between AVI and YESHSUT; and therefore one must still discern that YESHSUT is slightly distinct from AVI and remained below the Tabur of AK, for only AVI, which have no connection whatsoever with the bottom Hey, since their root is from the Taamim of SAG, therefore ascended above the Tabur and clothed the SAG of AK; but not so YESHSUT, which remained from the Tabur and below, in the place of the GAR of Nekudim. And in truth, both of the above discernments apply there.

And it is found that YESHSUT clothe the GAR of Nekudim, and therefore they are discerned as the MA of AK; and the ZAT of Nekudim are the BON of AK, as the Rav said above: that YESHSUT are the crowns (Tagin) and MA, and the ZAT are the letters and BON. And thus the five Partzufim of AK are explained according to the measures of the statures of the ten Sefirot of the greatness of Nekudim: the first head of Nekudim clothes the Galgalta of AK; the second head, which is the shoulder (Katef), clothed the AB of AK; the third head, which is AVI, clothed the SAG of AK; and the head that separated from AVI, which is YESHSUT, clothed the GAR of Nekudim, which are the MA of AK; and the ZAT of Nekudim clothed the BON of AK.

However, all the greatness mentioned above did not endure, for because of the breaking of the vessels, the MAN of the Vav and the point in the Peh of Nekudim, upon which all this greatness came out, were nullified, and all the statures mentioned above departed; and their backs, namely the AHP that had been raised to each stature, returned and fell, each head to its own lower, as said in Part 7. And it is now well understood that the whole matter of the correction is not finished unless all the statures mentioned above return to clothe the five Partzufim of AK, as they clothed at the time of the greatness of Nekudim, before they were nullified and broken. And understand this well, for without this there is no understanding of the matter of the end of correction that is on the tongue of the Rav.

And with this you will understand that the five Partzufim of Atzilut, as they were corrected from the aspect of the fixed Mochin within them, are the VAK of the five Partzufim of AK, each one toward the aspect corresponding to it in AK. For the three heads of Atzilut, which are Atik, AA, and AVI, correspond to the three heads of Nekudim: the first head, which clothes from the Tabur and above of AK, corresponding to Atik of Atzilut; the second head, which is the Keter of Nekudim, corresponding to AA of Atzilut; and the third head, which is the AVI of Nekudim, corresponding to the AVI of Atzilut. Therefore, the correction of Atik is not finished until it clothes the Partzuf of the Galgalta of AK, and the correction of AA is not finished except in its clothing the Partzuf of AB of AK, and the correction of AVI is not finished except in their clothing the SAG of AK — for these three Partzufim resemble the three heads of Nekudim that clothed the GAS of AK. And the YESHSUT of Nekudim must clothe the MA of AK, which is in the place from the Tabur and below of AK, where the GAR of Nekudim stood at the time of the smallness, for the reason explained above — that they are the aspect of the Nekudot of SAG, see there. And the ZON of Atzilut must clothe the BON of AK, in the place of the ZAT of Nekudim, which is there the aspect of the BON of AK, as above.

And until they reach this, there are here three ascents, which are NHY, HGT, KHB, where each Partzuf of Atzilut ascends upon the Partzuf corresponding to it in the five Partzufim of AK. The ascent of NHY is in the Mochin of Hol (weekdays), which come from YESHSUT. And you must remember that the GAR and the ZAT of Atik clothe exactly the GAR and the ZAT of Nekudim. And the GAR and the ZAT of AA clothe exactly the ZAT of Nekudim, namely the stature of the BON of AK mentioned above, to which the stature of the ZON of Atzilut must reach. Hence, according to this, the NHY of AA are the aspect of the NHY of the ZAT of Nekudim in their entirety, and the HGT of AA are the HGT of Nekudim, and the GAR of AA are the head of the ZAT of Nekudim. Thus, if you divide the ZAT of Nekudim into RTS (Rosh, Toch, Sof), which are KHB, HGT, NHY, they are equal to the RTS of AA.

And it is found that in the Mochin of Hol, when ZA ascends and clothes the YESHSUT of Nekudim, which are from the chest and below of AA, the five Partzufim of Atzilut are found, each having ascended and clothed the NHY of the five Partzufim of AK, each one in the aspect corresponding to it. For ZA, which ascended and clothed from the chest and below of AA, is found to have attained, in completeness, the measure of the NHY of the RTS of the ZAT of Nekudim, to which the NHY of AA correspond. And likewise YESHSUT ascend then and clothe the place of the AVI of Atzilut, which are the aspect of the NHY of the GAR of Nekudim, for AVI clothe the HGT of AA, which clothe the NHY of Atik from the chest and below, and the Peh of AA stands in the place of the chest of Atik. And you already know that the stature of Atik is in the GAR of Nekudim; and since YESHSUT clothe from the chest and below of Atik, they attained the NHY of the general stature of Nekudim, which is the aspect corresponding to them in the MA of AK, as above.

And likewise AVI ascended then and clothed the GAR of AA, whose stature is in the ZAT of Nekudim, which are the aspect of the NHY of SAG of AK, for the GAR of Nekudim are considered the HGT of SAG of AK, and the ZAT are their NHY. Thus, AVI attained now the aspect of the NHY of the SAG of AK, which is the aspect corresponding to them. And likewise AA ascended and clothed the GAR of Atik, which stands in the place of the GAR of Nekudim, being the aspect of the NHY of the Galgalta and the NHY of the AB of AK, for although the AB ends above the Tabur of AK, nevertheless the NHY of the AB are included in the NHY of the Galgalta, which clothe in the GAR of Nekudim. And likewise Atik ascended and clothed the SAG of AK, which stands in the place of the chest of the Partzuf of the Galgalta of AK; and it is found that it ascended from the place of the Tabur of AK to the place of the chest and below of AK, by which it completed the clothing of the aspect of the NHY of the Partzuf corresponding to it in AK.

And in the Mochin of the Musaf (additional prayer) of Shabbat, all the five Partzufim of Atzilut ascended a second ascent, and each clothed the HGT of the aspect corresponding to it in AK. For ZA ascends then and clothes the AVI of Atzilut, which clothe the HGT of AA, standing in the place of the HGT of the RTS of the ZAT of Nekudim, as above; and ZA attained the HGT of the BON of AK, which is the aspect corresponding to it. And likewise YESHSUT ascended then and clothed the GAR of AA, which stand in the place of the HGT of Nekudim; thus they too attained the HGT from the aspect corresponding to them, which is the GAR of Nekudim, being the MA of AK. And likewise AVI ascended then and clothed the GAR of Atik, which stands in the place of the GAR of Nekudim, considered the HGT of SAG, as above; and it is found that they attained the HGT from the aspect corresponding to them, which is the SAG of AK. And likewise AA ascended then and clothed the SAG of AK, which clothes the HGT of the AB of AK; thus AA attained the HGT from the aspect corresponding to it, which is the AB of AK. And likewise Atik ascended then and clothed the AB of AK, which clothes the HGT of the Galgalta of AK; thus it too attained the HGT from the aspect corresponding to it, which is the Galgalta of AK.

And the third ascent is in Mincha of Shabbat, when all the five Partzufim of Atzilut ascend, each to the aspect corresponding to it, and clothe the KHB in the five Partzufim of AK. For ZA ascends then and clothes the GAR of AA, which stands in the place of the KHB of the ZAT of Nekudim, as above; and it is found that ZA attained the degree of the KHB of the BON of AK. And likewise YESHSUT ascended then to the GAR of Atik, which stands in the place of the GAR of Nekudim, where is the stature of the KHB of the aspect corresponding to them, which is the MA of AK, as above. And likewise AVI ascend then to the SAG of AK, where is their KHB of the aspect corresponding to them in AK. And likewise AA ascends to the AB of AK, where is its KHB of the aspect corresponding to it in AK. And likewise Atik ascends to the Galgalta, where is its KHB in AK. Thus, it is explained how, through the three ascents, each of the five Partzufim GESMB of Atzilut ascends and clothes the GESMB of AK.

(To the question) However, this is still not the end of the correction, for YESHSUT must ascend and join with AVI in the SAG of AK, which is impossible at this time, but only in the future, after the second restriction is nullified entirely, and the light of the Parsot is nullified and BYA return to become Atzilut. Then the Nekudot will join into one with the Taamim of SAG, for there will no longer be anything to distinguish between them, as above; and then YESHSUT will also ascend from the GAR of Nekudim, and will join with AVI and clothe the SAG of AK. And then will be the end of correction. (p. 797, Sub Header “And with this”, throughout the continuation).

(To the question) Yaakov and Rachel do not come out from the Nukva except at the time that she has Mochin that come out in the place of the AVI of the AB of the Mazal, when the backs of AVI are also corrected through these Mochin — namely Yaakov and Rachel: Yaakov is corrected from the Mochin of Aba, and Rachel from the Mochin of Ima. And it is known that in the return of the Nukva face to face with ZA, she no longer has these Mochin of AVI, but she receives the Mochin from ZA, out of the coupling made at the head of ZA upon the Malchut of Ima. Then the backs of AVI, which are Yaakov and Rachel, cannot receive any correction from her, for they are corrected only in the Mochin that come out in AVI, as explained. (Item 190. And p. 803, Sub Header “And this”. And Item 208. And in Pnimi there, Sub Header “Yaakov”).

(To the question) It is known that ZA has his root in the four kings of HGT of Nekudim, which came out from the Mochin of the AVI of Nekudim. And the Nukva has her root in the four kings of TNHYM of Nekudim, which came out from the Mochin of the YESHSUT of Nekudim. Therefore, ZA of Nekudim has no aspect of complete Mochin except at the time that he ascends for the Ibur to YESHSUT, which are in the place of the GAR of Atik, and is born to the place of the GAR of AA — which is on Shabbat at Mincha, for then his Ibur is found in the place of the AVI of Nekudim, since the GAR of Atik are in the place of the AVI of Nekudim. And when he is born from there, he is found clothing the GAR of AA, which are in the place of the four kings of HGT of Nekudim; and then the Mochin of ZA are as they should be. But not so on Shabbat at Musaf, when the Ibur is in the place of the GAR of AA, where is the place of the YESHSUT of Nekudim; and when he is born, he comes to the HGT of AA, which are in the place of the TNHYM of Nekudim, where these Mochin are for him only the aspect of the VAK of the Mochin, for YESHSUT are the VAK in relation to AVI, and he needs the Mochin that come out in the AVI of Nekudim. Hence it is discerned then that from the aspect of the Mochin attributed to ZA himself, he has then only inner VAK. And see above, Answer 10. (Item 193, p. 806, Pnimi, Sub Header “And this”).

(To the question) The aspect of the second Ibur of the externality is the aspect of nine months, because in the first Ibur of the externality, the Ibur of ZA was in the place of the HGT of AA, and he was included only in the VAK of AA; but now, in the second Ibur of the externality, when he is included at the time of his Ibur in the GAR of AA, three months from the GAR of AA are added here, and there are nine months. But in the third Ibur of the internality, there is no novelty in the aspect of the GAR of Atik in which he is included at the time of his Ibur, because also in the second Ibur, at the time he was included in the GAR of AA, he was also included in the GAR of Atik, since by the force of the bowing of the head, the two heads of Atik and AA are considered as one. And all the novelty here is in his inclusion in the ZAT of Atik itself, for since the Ibur was made in the place of the GAR of Atik, it is found that when he is born, he clothes the ZAT of Atik, being the aspect of the upper-lower from the Peh of Atik. Hence it is called the Ibur of seven months, after the ZAT of Atik. (Item 194).

(To the question) It was explained above in Answer 290 that from the Mochin of Shabbat at Musaf, ZA still has only the aspect of inner VAK, because the ascent of the MAN of ZA and the coupling was made in the place of the GAR of AA, where is the place of the head of the YESHSUT of Nekudim, and only the backs of that YESHSUT ascended; but from the backs of the AVI of Nekudim, nothing has yet ascended, until the Mincha of Shabbat, when the Ibur is made in the place of the GAR of Atik, see there. And it is found that, nevertheless, a correction also reached the aspect of the backs of AVI, in their place of fall, through the exit of this head of YESHSUT and Tevuna, as said in Part 7; and likewise a correction reached the kings of HGT through it, see there. However, this correction that reached the kings of HGT through the exit of the head of YESHSUT is only the aspect of VAK and externality, for YESHSUT are the VAK of AVI. And from this aspect, here too, in the Musaf of Shabbat, a correction of VAK and externality, called the aspect of worlds, reached ZA through the completion of the backs of the YESHSUT of Nekudim. And this is what he says — that these Mochin are for the birth of worlds, meaning VAK and externality. However, from the aspect of the four kings of TNHYM, whose entire correction is completed to perfection through this head of YESHSUT, ZA can give birth to the aspect of souls. Thus, what he says — that the Mochin are for the birth of souls — are the Mochin of the souls of the four kings of TNHYM of Nekudim. And what he says — that they are for the birth of the aspect of worlds — is from the aspect of the four kings of HGT of Nekudim. (Item 193. And Item 197. p. 806, Sub Header “And this”).

(To the question) It cannot be imagined that the NHY of Ima should be without the NHY of Aba, as the Rav said, page 950, Item 156, see there. And what he said — that only the NHY of Ima clothe in the Nukva — means the NHY of Ima from the Mochin of the Mazal of AB, when Ima is entirely BON, namely BON of Aba and BON of Ima. And the aspect of the BON of Aba is discerned as coming in the NHY of Aba. (Item 207).

(To the question) They were made one from the aspect of the Mochin of Chaya, from AVI. But from the Mochin of Yechida they have not yet been made one, for then, at Mincha, he has only the aspect of the Mochin of Neshama of Yechida. (p. 811, Sub Header “And there is no”).

(To the question) For the illumination of Mordechai is the Yesod of Aba, which shines at the time that the NHY of Aba clothe in the Nukva. And it is known that in the Mochin of face to face, the Mochin of the Nukva do not come from AVI, nor are they clothed in their NHY, but they come from the Mochin of ZA and are clothed in the NHY of ZA; therefore the illumination of Mordechai is not there, as above. (Item 217).

(To the question) This is done through the ascent of the NHY of AA to the HGT of AA, and the HGT of AA to its GAR, and its GAR to the GAR of Atik. And it is found then that ZON, which were in the NHY, now ascended with the NHY of AA to its HGT, to the place of the two shoulders. And AVI, which stand in the HGT, ascended now, with the HGT of AA, to its GAR. And then the coupling of the GAR of AA was made in the place of the GAR of Atik, upon the MAN of the Dikna, for the Dikna was then made into the aspect of internality and MAN, as above in Part 13. And through the bowing of the head, this coupling was also made in the place of AVI, which are now in the GAR of the fixed AA, and AVI also couple upon the MAN of the Mazalot, in the secret of the coupling of the palate and the throat (Chekh ve-Garon). And likewise, through the bowing of the head of AVI to the place of their fixed GAR, which is in the place of the HGT of AA, where YESHSUT and ZON, which ascended there, now stand, that same coupling is also made in the YESHSUT and the HGT of AA; and then ZON are also included and receive in this coupling. And the Nukva receives the drop of the AB of the Mazal, which brings down the bottom Hey from her eyes and raises the AHP; and the lower thirds of her ten Sefirot are completed, and she separates from ZA. And by this she attained a complete Partzuf, fit afterward to receive the Mochin of face to face through ZA. And this is discerned as a building by AVI, for the Nukva, from her own side, is not fit to receive the aforementioned Mochin through the bowing of the head of the AVI of the AB of the Mazal, because the MAN of the Mazal are the aspect of male MAN, which only Ima can be included in, being the aspect of the first nine, since from the aspect of the first restriction all the first nine are all male, and there is no female in them at all. Hence Ima can receive the male MAN of the Dikna; but Malchut, which is the aspect of female also from the first restriction, is not at all fit to be included in these MAN, but needs the MAN of Malchut; and the Malchut of the first restriction is not revealed until the future, as is known. Rather, by the force of the inclusion of the Hod of AA in its Netzach, the Nukva was made like the Malchut of ZA, and by this she is fit to ascend with ZA to the HGT of AA and to receive the Mochin of the AVI of the AB of the Mazal, through their bowing of the head to their place, as above. Therefore she is discerned as having her entire building of her Partzuf not in the way of degree, but through the building of AVI. And understand this well.

(To the question) See Answer 6.

(To the question) See Answer 7.