Часть 9 · Ответы по темам

(to the question) The first Zivug [coupling] of the Partzuf is for the essence of the Atzilut [emanation] in it, meaning for the Katnut [smallness] of the Partzuf. It is also called Ibur Aleph [first conception]. And the second Zivug of the Partzuf is for the sake of its Gadlut [adulthood], which is only a discernment of added goodness and not the essence. It is also called Ibur Bet [second conception], for the sake of Mochin. (Items 1 and 2)

(to the question) When the Partzuf rises for the sake of Gadlut as MAN [Mayin Nukvin] to its upper one, and attains there its fallen AHP [Awzen, Hotem, Peh — ear, nose, mouth] by the lowering of the Hey Tachtona [lower Hey] from the Eynaim [eyes], as is known — then the MAN of the degree below the ascending Partzuf rise together with it. For this is the rule: every AHP of a degree has the GE [Galgalta ve Eynaim] of the lower one of that degree incorporated in it. Because of this, in every raising of MAN, three degrees are necessarily included together: the upper one, rising with its own AHP to the upper-upper [its upper one's upper one], takes with it the GE of its lower one, which cleave to its AHP; thus two kinds of MAN are present in the upper-upper. However, the level that emerged upon the added MAN of the lower one's GE, the lower one cannot receive, since the lower one cannot receive any form in the upper-upper, for every degree must receive only from its own upper one. Therefore the upper one takes that entire level, in the secret of "the firstborn takes a double portion." Rather, afterwards, when the upper one descends to its place, the upper one itself couples upon the GE of the lower one that cleave to its AHP, and this time the lower one receives the form of its Ibur [conception], which is NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] de Nefesh. Thus the GE of the lower one have two Zivugim here: the first is its serving as MAN in the upper-upper together with its own upper one — this is called the first Zivug upon the MAN, or "first MAN," meaning in the third degree above them; hence in this first Zivug the MAN receive no form. And the second Zivug of the MAN means the Zivug made in its own upper one, as it must be according to the degree; hence in the second Zivug it receives the form of the NRNHY of its Ibur. Thus it has been explained that there is no MAN in the worlds that is not obliged to come twice in the discernment of MAN: first in the upper-upper, without form; and second in the upper one, where it takes form in Ibur. (Item 8)

(to the question) Since all the GE [Galgalta ve Eynaim] of the lower one rise together with their upper one when it ascends as MAN [Mayin Nukvin] to its upper-upper for the sake of its Mochin of Gadlut, both are found — the MAN of the lower one with the MAN of the upper one — incorporated in the Zivug [coupling] of the upper-upper. And since these two kinds of MAN are not equal to one another from their origin, it is necessary that the level of ten Sefirot that emerged upon these two kinds of MAN should contain two parts: one attributed to the MAN of the upper one, and one attributed to the MAN of the lower one (see Answer 107 nearby). Thus two parts of Lights are incorporated in the AHP of the upper one, for the upper one takes them both, in the secret of "the firstborn takes a double portion," since the discernment of the lower one still has no form at all by which it could receive its share. (Item 101)

The name Kadma'a [first] refers to the Zivug [coupling] made upon the lower one in the hall of its upper-upper. And with the Nukva [female] of ZA [Zeir Anpin], it indicates the Zivug made through the incorporation of ZON [Zeir Anpin and Nukva] in the Zivug of AVI [Aba ve Ima, Father and Mother] in the secret of MAN [Mayin Nukvin] to them. With this incorporation it is considered that the Nukva receives her Mochin there by means of ZA her husband, for she cannot receive from the upper-upper, which is Ima; rather, ZA is incorporated in Aba and the Nukva is incorporated in Ima, and in this way the Nukva is found receiving the Mochin from AVI — yet by means of ZA, for she cannot receive any Light whatsoever except through ZA. Therefore, on the one hand it is considered that ZA gives her, in a Zivug Panim be Panim [face-to-face], the Kli [vessel] that raises MAN, and the Rucha Kadma'a [first spirit] — this being because they are clothed in the Panim be Panim of AVI themselves. Yet on the other hand, ZA does not come into account at all in this Zivug, since he is only in the discernment of a conveyor of those Lights to the Nukva and received nothing of them for his own need. For he does not need them — he already has all this Gadlut from before that raising of MAN, and he did not rise now with the Nukva for MAN for his own sake, but to be in the discernment of a conveyor of the Lights to the Nukva. Therefore all the ascent and the Mochin that emerged here are named after the Nukva alone, to the point that it is said she receives these Mochin not through ZA — that is, ZA does not come into account here. Understand this well, and remember it.

And since this is so, we are engaged here with the Nukva alone, for by means of ZA, AVI are regarded as an actual upper one to the Nukva, until she can receive the Mochin of Gadlut from Ima herself, in the above manner. Accordingly, in the AHP [Awzen, Hotem, Peh] of the Nukva, which are now incorporated in AVI at the time of the Zivug, the GE [Galgalta ve Eynaim] of her lower one are found cleaving — namely the GE of the souls of the righteous. The level of the Zivug of the Nukva's Mochin of Gadlut emerged also upon the added MAN of the GE of the souls of the righteous, for whom that Zivug is regarded as in the discernment of upper-upper; they have now received the first Zivug upon their MAN. And the Nukva takes the level of their Zivug, in the secret of the birthright, taking a double portion — namely her own share, which is her Mochin of Gadlut, and the share of the souls — because in the first Zivug the MAN of the souls of the righteous can receive no form. And this level, the share of the souls of the righteous that the Nukva took, is what is called Rucha Kadma'a de Shadi Bah Ba'alah beZivuga Kadma'a [the first spirit that her husband casts into her in the first coupling]; it is also called "first MAN," since this level emerged upon the MAN of the souls of the righteous for the first time. And although they cannot receive it, they nevertheless profit very much through that first Zivug. First, the Nukva receives that whole level on their behalf, and afterwards, when she comes to her place, she couples upon their MAN and distributes to the souls, little by little, the aforesaid level she took on their behalf, called Rucha Kadma'a, until she pays them all the discernments included in that level — thus all the gain is theirs. Second, there is no absence in the spiritual; and that level of Zivug that emerged upon their MAN in AVI — although the Nukva took it in its fullness, as said — is still considered to remain in its fullness in AVI themselves, in the secret of the first MAN that never depart from there and are never missing from there, as above (p. 739, Item 8), in the secret of firstborn sons.

And you find that all these names — Bi'a Kadma'a [first coming], Kli Kadma'a [first vessel], Rucha Kadma'a [first spirit], and first MAN in the discernment of firstborn sons that are never missing from there; and the first Zivug upon the MAN in the discernment of "without form"; and the matter of the double portion that the firstborn takes; and the discernment of the Nesira [sawing apart] of ZON; and the Mochin of the side of Binot and Gevurot that enter the Nukva together with the Nukva's Mochin of Gadlut — all these discernments emerged together, in one place, in one Zivug: namely, in the hall of AVI.

(to the question) For the raising of MAN and the Mochin that emerged in the hall of AVI, which the Nukva received by means of ZA, Panim be Panim, as above — they are the Bi'a Kadma'a [first coming] of ZA, that is, at the time of his incorporation in Aba himself, as above. And in truth there are two Zivugim here: one for the completion of the Kelim [vessels], and the second for the attainment of the Lights; yet both are considered as one, as is known. It follows that first the Nukva received the Kli that raises MAN, and afterwards she received the Mochin themselves, with the share of the GE of the souls, called Rucha Kadma'a, as above. And in relation to the MAN of the GE of the souls, this is considered for them the first Zivug upon their MAN, as above. They are also considered first MAN remaining in AVI, in the secret of firstborn sons, never departing from there — for even though the Rucha Kadma'a afterwards descended with the Nukva to her place, the Rucha nevertheless remained also in AVI, in the discernment of firstborn sons, as above. It is also known that when the Nukva attained the Kli that raises MAN — namely her AHP, through the drop of the Zivug of Aba, which lowered the Hey Tachtona [lower Hey] from her Eynaim [eyes], and her Achoraim [posterior] returned to their degree as at first — with this the Nesira [sawing apart] was made, for she attained her own AHP, which are Achoraim, and a complete wall of the Nukva of the discernment of GAR, and she no longer needs the wall of ZA, and she is sawn apart from him. Then her level also became equal to ZA, for she has Achoraim of the discernment of Gadlut, and ten Kelim like ZA — but at the back of ZA, for she had not yet received the Lights. And when she receives the Lights in the hall of AVI, she then attains her Mochin as well; but the whole time she is in AVI, they are not considered Panim be Panim there, since she is there only in the secret of incorporation, and this is not a complete clothing of the Lights. Only afterwards, when she descends from there to her place below, can she return Panim be Panim with ZA. And you see how all the many matters above emerged almost at once, in one place and in one Zivug. Remember this well, for it is on this account that all the above matters are titled Kadma'a [first], or "first time," and the like.

(to the question) Just as a connection is needed by which the upper one can raise to itself the MAN [Mayin Nukvin] of its lower one — namely through the Kli [vessel] that raises MAN, as above — so the lower one needs a connection by which it can rise as MAN to its upper one, after it already has the reality of Mochin of Yenika [suckling]. For the lower one cannot ascend from its place so much as a hair's breadth; how then can it rise to its upper one in the manner of MAN? The matter is that the very Kli and Rucha [spirit] that are the intermediary for the upper one to raise the lower one's MAN also serve when it has been completed in Mochin of Yenika, so that it can rise there, to the place of its Rucha that remained in the upper one, in the discernment of firstborn sons that are never missing from there. For by the power of the first MAN — see nearby, in Answer 109 — with which every lower one illuminated in its upper-upper, every lower one that has been completed in Mochin of Yenika can again raise MAN to its upper one, and raise it, for its own need, to the upper-upper; since from the relation of that first MAN they are in the discernment of actual brothers, as above. Hence, from that relation, every lower one stands with its upper one in the discernment of an equal degree, both coming from one cause, the upper-upper, and in that relation the upper one has no superiority of being higher than the lower one. Therefore, from the discernment of that Rucha, the lower one can rise to the upper one. And thus that Rucha became the discernment of a root for all the MAN in them all, for there is no raising of MAN that does not cause a Zivug [coupling] in all the degrees, all the way to Ein Sof, blessed be He, since no renewal of Lights emerges except from Ein Sof, as is known. Hence that Rucha Kadma'a [first spirit] is what always brings, in each and every MAN, the lower one to the upper one; and in this, every discernment of Rucha Kadma'a of all the Partzufim is considered the discernment of a root for all the kinds of MAN below it — understand. (Item 8)

(to the question) You already know that the Bi'a Kadma'a [first coming] of ZON [Zeir Anpin and Nukva] Panim be Panim [face-to-face] is in the hall of AVI [Aba ve Ima]. Therefore the MAN [Mayin Nukvin] of the souls — which are the lower one of the Nukva, cleaving to her AHP [Awzen, Hotem, Peh] at the time of that Zivug [coupling] — cannot receive there any form of Ibur [conception], since for them that Zivug stands at the third degree, above their root; for the root of every lower one is only in its own upper one, as is known. Hence "the woman does not conceive" with these MAN that cleave to her AHP; rather afterwards, in the second coming — namely, her coming to her place — the MAN then receive the form of an embryo. (p. 740, Item 9)

(to the question) Before it rises as MAN [Mayin Nukvin] to receive Mochin of Gadlut, the lower one must be complete in ten Sefirot — that is, its fallen AHP [Awzen, Hotem, Peh] must have returned to it. Therefore it first needs the illumination of Mochin of VAK [Vav Ktzavot, the six ends], which lower the Hey Tachtona [lower Hey] from its Eynaim [eyes] and return its AHP to it; and afterwards, when it has already been completed in ten Sefirot, it can rise as MAN and receive in them the discernments of the Lights of Gadlut. (p. 788, beginning "And we shall start")

(to the question) That Bi'a Kadma'a [first coming] includes two Zivugim [couplings]: the first, Mochin of VAK [the six ends], which raise her AHP [Awzen, Hotem, Peh] to her and complete her discernment of Kelim [vessels]; from this Zivug she receives from ZA [Zeir Anpin] the discernment of the Kli that raises MAN [Mayin Nukvin]. And afterwards, in the second Zivug, she receives the discernments of the Lights of Gadlut; from this Zivug she attains from ZA the Rucha Kadma'a [first spirit]. (p. 808, Items 104 and 105)

(to the question) The Rucha Kadma'a [first spirit] is imparted from ZA [Zeir Anpin] to the Nukva [female] while both are still incorporated in AVI [Aba ve Ima] — ZA in Aba and the Nukva in Ima — and accordingly they are considered to be in a Zivug Panim be Panim [face-to-face coupling] like AVI themselves. Yet since the Lights of the Zivug are not yet clothed in their own Kelim [vessels], they are for this reason considered, from their own perspective, to be in the state of Achor be Achor [back-to-back]; for those Lights clothe not in them but only in the Kelim of AVI, only with the incorporation of the MAN [Mayin Nukvin] of ZON. (Items 104 and 105)

(to the question) Because the place of the Zivug [coupling] is at the third degree before them, and no Partzuf can receive except from the degree adjacent to it. (Item 6)

(to the question) For example, if the upper one rose as MAN [Mayin Nukvin] to the upper-upper for the attainment of Neshama: the MAN of the lower one, cleaving there to the AHP [Awzen, Hotem, Peh] of Neshama of the upper one, attain there a level of the discernment of GE [Galgalta ve Eynaim] of Neshama, which is the secret of the Rucha [spirit], which the upper one takes in addition to its own share, as is known. Afterwards, upon the upper one's coming to its place, it gives that Rucha to the lower one — not all at once, but in measures, little by little, as is known. However, after the lower one has already received the entire level that emerged in the upper-upper upon the MAN of its GE, and it has nothing more to receive, the begetting from its upper one ceases, in the secret of "it ceased to be with Sarah after the manner of women." For it has nothing more to beget and give to the lower one, since all that it gives the lower one it gives only of its own — namely, of that Rucha. (Item 15)

(to the question) For every level necessarily comprises five discernments NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida], each of which must in itself also have complete NRNHY, since the degree of Ibur [conception] is not completed before there is in it the discernment of GAR of Ibur, and so on in this way — such that in the discernment of Neshama there must be twenty-five discernments of NRNHY, and likewise in the discernment of Haya, and likewise in the discernment of Yechida. And it is known that when the upper one rises for the reception of Neshama, the drop of the Zivug [coupling] of AB-SAG lowers for it the Hey Tachtona [lower Hey] from the Eynaim [eyes] to the Awzen [ear]; then it has three Kelim [vessels] and a Masach [screen] of Behina Bet [the second discernment], and it receives the level of Bina and the Light of Neshama. Therefore the GE [Galgalta ve Eynaim] of the lower one as well, which cleave to those AHP [Awzen, Hotem, Peh], are also only of the discernment of GE of Awzen, like the AHP of the upper one, and in neither of them is there anything at all of the Light of Haya, since the Hey Tachtona has not yet descended from the Eynaim to the Hotem [nose], which returns the AHP of the discernment of Hochma. Therefore nothing can be included in that Rucha Kadma'a [first spirit] except of the degree of Neshama. And so, after the lower one has already received from there all the degrees it has to receive of the discernment of Neshama, the "manner of women" ceases for the upper one, for it has nothing more to give it. Therefore, when the upper one rises to receive Mochin of Haya, that entire order explained above for the Mochin of Neshama then begins anew. For when it receives the drop of Zivug that lowers the Hey Tachtona from the Awzen to the Hotem — whereupon the upper one raises its AHP of the discernment of Hochma, in which is a Masach of Behina Gimel [the third discernment] — it necessarily raises together with them also the Galgalta ve Eynaim of the lower one that cleave to those AHP of the discernment of Haya. They too are thereby included in the Zivug, and upon their added MAN [Mayin Nukvin] there emerges once again a discernment of that Rucha Kadma'a, of the discernment of Haya — and likewise all the discernments named above: Bi'a Kadma'a [first coming], Rucha Kadma'a, Kli Kadma'a [first vessel], first MAN in the discernment of firstborn sons, the matter of the double portion the firstborn takes, the matter of the Nesira [sawing apart], the equal level at the back, the Zivug Panim be Panim [face-to-face], and so forth, until the lower one takes all its discernments from that Rucha of Haya as well — and then the "manner of women" ceases once more. And in this same way all the above discernments repeat again with the upper one's attainment of the Mochin of Yechida. Thus, for every new discernment not included in that Rucha Kadma'a, all the discernments that were at first, in the Mochin of Neshama, repeat again. (Inner Observation, Item 4)

(to the question) For the Rucha Kadma'a [first spirit] that emerged upon the discernments of MAN [Mayin Nukvin] of the Nukva's GE [Galgalta ve Eynaim] in the upper-upper is of the discernment of the Reshimot [records] of the Vav and the Nekuda [point] of the NHY [Netzah, Hod, Yesod] of AK [Adam Kadmon], extended to her by way of the NHY of AA [Arich Anpin] and by way of the NHY of ZA [Zeir Anpin]. But now, for the Gadlut, she needs the Reshimot of the discernment of the Masach [screen] of SAG by way of AVI [Aba ve Ima]; therefore she needs a new Zivug [coupling] of AVI. (Inner Observation, Item 13)

(to the question) Three degrees: the lower one, the upper one, and the upper-upper. And by the word "upper one" the meaning is that degree which stands in Mochin of Yenika [suckling], which is fit to rise as MAN [Mayin Nukvin] of itself for the sake of the Mochin of Gadlut. And it necessarily takes together with it the GE [Galgalta ve Eynaim] of the lower one, which cleave to its AHP [Awzen, Hotem, Peh] of Gadlut. Thus there are three degrees in every raising of MAN.

(to the question) The first time is to their upper-upper, when they receive the discernment of their Rucha [spirit] in the Zivug [coupling] upon their added MAN [Mayin Nukvin]; except that in this first Zivug they receive no form, and the upper one takes their share. And the second time — namely, after they descend with their upper one to the place of the upper one — the upper one then gives them the form of Ibur [conception]. (p. 735, Item 6)

Two orders of clarifications apply to the MAN [Mayin Nukvin] in general. The first is at the time of the correction of Atzilut in the beginning: then all the MAN in general rose together with Atik to the Rosh [head] of SAG, and he clarified out of them the choicest, and what was regarded as refuse for him he gave to AA [Arich Anpin]; and AA clarified the best of them for himself, for his own building, and the refuse he gave to AVI [Aba ve Ima]; and likewise AVI clarified the best of them for their building, and the refuse they gave to ZON [Zeir Anpin and Nukva]; and likewise ZON clarified the best of them, and the refuse they gave to BYA [Beria, Yetzira, Assiya], to the discernments of the souls of the righteous — until Adam HaRishon clarified his share, and the remainder was actual refuse, for the dwelling of the Klipot [shells]. However, after the sin of Adam HaRishon, all his clarifications fell back from him and were mixed within the Klipot — they are the secret of all six hundred thousand souls in the world that dropped from him, as is known. Then the righteous in each and every generation began to clarify the discernments of their soul back out of the Klipot and to raise them as MAN to the Nukva of Atzilut, where they receive their correction; and the righteous receive from her their Mochin, in the secret of new souls renewed through the Zivug [coupling] of ZON.

From here onward a different order began in the matter of the clarifications of MAN. Since each and every Zivug must be preceded by the upper one above it, and likewise the upper one by the upper-upper, until the new Mochin belonging to that Zivug are drawn from Ein Sof, blessed be He — each one of the Partzufim up to Ein Sof, blessed be He, needs MAN upon which it couples, by means of the Mochin that each received from its own upper one, as is known. And these MAN ascend from below upward.

That is, there are two kinds of refuse. The first are the sparks and Kelim [vessels] that fell to BYA. The second are the Lights that cannot fall to BYA, as is known, for they are the Reshimot [records] of the Kelim, which must remain in Atzilut. Now, all the discernments of refuse that each and every Partzuf of the upper ones left behind — since at the time of their emanation they were not fit to join the building of their Partzufim — all this refuse fell and remained in the domain of the Nukva of Atzilut, for they can fall no further, being the discernment of the Lights that remained after their departure from their Kelim. Therefore, when the souls of the righteous raise the MAN of their share to the Nukva of Atzilut, there is in these MAN a share for all the upper Partzufim up to Ein Sof, blessed be He. For this is the rule: where the NHY [Netzah, Hod, Yesod] of the Kelim are missing, the GAR of the Lights are missing; and this applies to the whole collective. For because of the second Tzimtzum [restriction], Bina and ZON of the NHY of AK [Adam Kadmon] departed and became BYA, as is known; and this lack diminishes all the Partzufim of AK, all the more so after the breaking of the vessels and after the sin of Adam HaRishon. And although they are lower ones, nevertheless the filling of the lower ones restores the Lights of the upper ones, for every lower one is the discernment of the filling of its upper one, as is known.

(to the question) Therefore the Nukva raises the totality of all the MAN belonging to the upper ones, and she raises them to ZA [Zeir Anpin]; and ZA takes of them the lowest, inferior discernment attributed to his share, and all the choicest he raises to AVI; likewise AVI take of what is attributed to their discernment, and the choicest above their discernment they raise to AA; likewise AA takes his share alone, and all the choicest above his discernment he raises to Atik; and so in this way through all the Partzufim of AK. Thus an order was made here that is the reverse of the beginning, at the time of the start of the correction of Atzilut. For then every upper one clarified the choicest first for itself and gave the inferior to be clarified in its lower one, as above; whereas here the clarification began in the lower one, and every lower one takes the most inferior of the whole collective in its domain — that is, only of what relates to its own discernment; and since it is a lower one, its share in the MAN is lower and more inferior than all those above it. Therefore the more select and exalted than its discernment it raises to the upper ones, and so on in that order, until the Lights of Ein Sof, blessed be He, arrive; and the uppermost of them all lowers MAD [Mayin Duchrin, male waters] upon the MAN that its lower one raised to it, and imparts of its illumination to the lower one adjacent to it; and the lower one too lowers the MAD it received upon its own MAN, and imparts of its Mochin to the degree after it, and so on, until the Mochin come to the souls of the righteous, who were the first in the raising of the MAN. As has been explained.

(to the question) As long as all the sparks and Kelim [vessels] that fell into BYA [Beria, Yetzira, Assiya] have not finished being clarified, the upper Partzufim also suffer from this, for every lower one is the discernment of the filling of its upper one; hence the lack at the bottom of all the lower ones touches the uppermost of the upper ones, as above in the adjacent passage, in Answer 121. And it is known that the completion of the correction is when "the feet reach the feet" — that is, when the feet of Atzilut end evenly with the feet of AK [Adam Kadmon] at the point of this world, when the three separated worlds BYA also return to being actual Atzilut. Therefore, until then, all the work lies upon the lower ones: to clarify, out of the Kelim and sparks, what belongs to the portions of their soul, and to raise them to the Nukva of Atzilut — and she to those above her — and to cause a Zivug [coupling] in the upper Mochin; and the MAN [Mayin Nukvin] are corrected in their MAD [Mayin Duchrin], whereby its Kelim and sparks rise and join from BYA to the building of the upper Partzufim and to the NRN [Nefesh, Ruach, Neshama] of the righteous. This applies every day and always, until all the Kelim and sparks have risen from BYA to the very last; then BYA will return to being Atzilut, and it will be the end of correction. (p. 734, Item 5)

(to the question) Through the Neshamot, Ruchot, and Nefashot of the lower ones, who are the dwellers of BYA [Beria, Yetzira, Assiya]. For it is impossible to clarify any clarification unless one is at a degree that relates to those clarifications. And just as nothing can be clarified from above one's degree, so nothing can be clarified from what is below one's degree. (p. 734, Item 4)

(to the question) All the discernments of Achoraim [posterior] of the Reshimot [records] whose time of correction has not yet come lie in the place of the Nukva of Atzilut, on account of their still being in the discernment of refuse in all the upper Partzufim. And although the Nukva too cannot yet clarify them, nevertheless it is impossible for the Reshimot to fall into BYA [Beria, Yetzira, Assiya], since they are correcting Lights, and they themselves, for their own needs, require no correction; all their said correction is only for the sake of the Kelim [vessels] and the sparks. Therefore the beginning of the raising of MAN [Mayin Nukvin] from the Reshimot is through the Nukva, as written in Answer 121. (p. 734, beginning "And with")

(to the question) At the beginning of the Mayin Nukvin, for the sake of the Katnut [smallness] of the Partzuf — when the lower one as yet has no existence at all — it then needs its upper one to raise it. And after it already has the existence of Ibur [conception] and Yenika [suckling], meaning the discernments of NRNHY de Nefesh and NRNHY de Ruach, it then has the ability to rise as MAN to its upper one of itself. (p. 735, Item 6)

(to the question) There is a connection between the upper one and the lower one from the discernment of the lower one's Rucha Kadma'a [first spirit], which is present in the upper-upper and in the upper one, in the secret of the first MAN [Mayin Nukvin] that are never missing from there. And from the discernment of this Rucha Kadma'a, the lower one and the upper one are regarded as brothers to one another, and they are counted as equal degrees; hence the lower one can rise to that Rucha of his, which he left in the upper one, at any hour he wishes, for it is regarded as his own degree. (Inner Observation, Item 17)

(to the question) For the whole matter of the MAN [Mayin Nukvin] is only of the discernment of the Lights, sparks, and Kelim [vessels] that were annulled and broken from the ten Sefirot of Nekudim. And the Nekudim are called BON. (p. 740, Item 9)

(to the question) The discernments of MANTZEPACH [the five final letters Mem-Nun-Tzadi-Peh-Chaf] are the MAN [Mayin Nukvin] of the Nukva herself — see Answer 71. And the discernments of the GE [Galgalta ve Eynaim] of the lower one, which cleave to the AHP [Awzen, Hotem, Peh] of the Nukva's Gadlut, are the MAN of the embryo. And all the Zivugim [couplings] made upon the MAN of the embryo are with the incorporation of the MAN of the Nukva herself. (p. 779, beginning "And also")

(to the question) The building of the Kelim [vessels] of the ten Sefirot of the Partzuf is called the twenty-two letters. And the five letters MANTZEPACH [Mem-Nun-Tzadi-Peh-Chaf] are the five Gevurot, whose meaning is the powers of ending — they are the discernments of the Masach [screen] and Aviut [coarseness] upon which the Zivug de Haka'a [coupling by striking] with the upper Light is made; and through the Returning Light all twenty-two letters are born and emerge. Thus the essence of the Partzuf's existence is the twenty-two letters, and from them the form of the newborn is shaped in all its details. But MANTZEPACH are only the begetters. (Item 90)

(to the question) From the discernment of the Rucha Kadma'a [first spirit], the lower one and the upper one are regarded as brothers to one another, for from this discernment both emerged from one father, which is the upper-upper. Yet from there the lower one still receives no form until it comes to a second Zivug [coupling] in the place of the upper one, and then it receives the form of the embryo, as is known. Therefore, from the discernment of the building of the Partzuf, the lower one is regarded as a son to the upper one, for the upper one is the particular cause of the emanation of the lower Partzuf. (Item 8)

(to the question) For there is a great difference between the GAR and the ZAT [the seven lower ones] already from their root in Nekudim. The three first Partzufim — their whole discernment of Katnut [smallness] was completed and emerged from the discernment of the Lights of the Nikvey Eynaim [apertures of the eyes], that is, from the Masach [screen] of SAG. But the ZAT of Nekudim received from there only a slight illumination, and the essence of their existence in the discernment of Katnut emerged from the secret of the Vav and Nekuda [point], with which the Yesod of AK [Adam Kadmon] illuminated to the Yesodot of AVI [Aba ve Ima] of Nekudim. Their Gadlut, however, emerged there through the Zivug [coupling] of AVI, who coupled upon the MAN [Mayin Nukvin] of the Vav and Nekuda that they had received from the Yesod of AK, and begot all the Gadlut of these ZAT, as is known. Thus the ZON of Nekudim, too, emerged through the partnership of three Partzufim: from the NHY [Netzah, Hod, Yesod] of the inner AK, and from AVI. Therefore in the world of Atzilut as well, whose essence is from the discernment of the Masach of Nekudim that was refined and rose to the Metzach [forehead], this sufficed for the unfolding of the three first Partzufim, up to AVI. But ZON could not come from the unfolding of this Masach of Nekudim, for it is drawn only from the discernments of the NHY of AK, which are the discernments of the Reshimot [records] of MA and BON of the inner AK; hence in Atzilut too, the essence of his existence must emerge from the NHY of the inner Partzuf of Atzilut, which is the NHY of AA [Arich Anpin]. But since no Partzuf can receive anything from its upper-upper, they therefore also need the partnership of AVI, so that they will convey to him the Mochin from AA. Hence ZA of Atzilut necessarily required three partners — which the three first Partzufim of Atzilut did not need at all. (Item 7)

(to the question) This has already been explained nearby, in Answer 131: AVI [Aba ve Ima] of Atzilut are like AVI of Nekudim, for whom the discernments of the unfolding of the Masach [screen] suffice for the essence of their being. And just as in Nekudim they emerged from the discernment of the gazing of the Eynaim [eyes] into the AHP [Awzen, Hotem, Peh] — that is, from the Shibolet HaZakan [tuft of the beard] — so in Atzilut they emerge from the discernment of the Hotem-Peh of the Dikna [beard] of AA [Arich Anpin], that is, from AA, who is the cause of them, and they do not need three partners. Not so ZON, who have no reality of illumination for the essence of their being from the discernment of the unfolding of the Masach of Nekudim, but need the discernments of the Reshimot [records] of MA and BON of the inner AK [Adam Kadmon], just as in Nekudim they did not emerge from the unfolding of the Masach of SAG. Therefore ZON of Atzilut cannot receive the essence of their being from AVI, but need the NHY [Netzah, Hod, Yesod] of AA, which receives from the discernment corresponding to it in AA — namely, from the NHY of the inner AK. (p. 751, Item 29; and Ohr Pnimi, beginning "AVI")

(to the question) For so it applies in all the degrees: they cannot receive except from their upper one adjacent to them, and not from a degree preceding the upper one. For like the beginning of emanation, so the order of the reception of the abundance one from another is a discernment of cause and effect in the order of the unfolding of the degrees, and none precedes its fellow by so much as a hair's breadth. (p. 755, Item 33)

(to the question) For "Bina extends until Hod," and this is drawn from the beginning of the shaping of the Kelim [vessels] in AB of AK [Adam Kadmon]: in the Sefira of Hod, Behina Aleph was refined, and the level of Hassadim — which is the Light of Bina — departed from the Partzuf, and nothing remained for the Yesod but the Light of Malchut. Therefore a lack of Hassadim from the extension of Bina was engraved in the Kli of Yesod. And since every Kli comprises three thirds, whose source is the discernments of GE [Galgalta ve Eynaim] above the second Tzimtzum [restriction] — Keter, Hochma, and the GAR of Bina — which emerge at the time of the Katnut of every Partzuf, whereas the AHP [Awzen, Hotem, Peh] that come with the Gadlut are not the essence of the Partzuf, being passing and returning, as is known — therefore these three thirds were set in every Sefira. But the Yesod, which has no root in Bina, remained lacking the lower third of Bina; and so it received only the discernment of the Hey Tachtona [lower Hey] that was included in Bina, and it became its lower third — in the secret of the verse "and comprehended the dust of the earth in a measure." (p. 762, Item 46)

(to the question) For the matter of the ascent of the Hey Tachtona [lower Hey] into the Hey Rishona [first Hey] does not govern at all in the GAR of Bina, as is known, but in the ZAT [seven lower ones] of Bina. Thus there is here no discernment of going outside, below the second Tzimtzum [restriction], except for the ZON of Bina and the collective ZON; the discernments of GAR are not included in this Tzimtzum at all. And it is known that the essence of ZON is only its NHY [Netzah, Hod, Yesod] alone, for HGT [Hesed, Gevura, Tiferet] are discernments of GAR of Hassadim, drawn from the GAR of Bina; hence they too are counted above the second Tzimtzum. Thus the essential departure of the AHP [Awzen, Hotem, Peh] governs only the NHY alone. (p. 775, beginning "Achoraim")

This is a very deep matter. The true reality of the Nukva [female] has no existence except in AK [Adam Kadmon]. And she was hidden away in the RADLA [Reisha de-Lo Ityada, the unknowable head] of Atzilut, since the Malchut of AK clothes in the Rosh [head] of Atik; and from there she will be revealed in the future, in the secret of "the stone the builders rejected has become the cornerstone" — for the cornerstone is the secret of RADLA, which is the first Rosh of Atzilut. And the Nukva of Atzilut that is revealed is the one sweetened in the quality of mercy of the Hey Rishona [first Hey], for Malchut passed there with the Masach [screen] that had been corrected in her, and from there she makes all the Zivugim [couplings]. And you already know that every slight change in the spirituals makes the thing into a matter distinct in itself; hence the sweetened Malchut is considered a different discernment from the Malchut in AK of the first Tzimtzum [restriction]. And there is a great addition in the matter of the sweetened Malchut, for she joined herself to each and every Sefira, in the secret of the Nukva-in-the-body that must be present in every Partzuf, which is the place bearing within it the corrected Masach with the Aviut [coarseness], raising Returning Light and measuring the whole level of the Partzuf. Accordingly, the discernment of the Nukva is present in each and every one of the twelve Partzufim of Atzilut. Moreover, the essence of her existence is in the Partzuf of Keter, for there is Behina Dalet, which is the utmost of her greatness; and from there she goes on diminishing down to her own level, which is of the discernment of the root of Aviut — namely, her own Keter, which is the utmost diminution of the Nukva's existence.

(to the question) However, the Nukva we are engaged with is not the matter of the Nukva-in-the-body of every Partzuf; the main engagement is with the separated Nukva of ZA [Zeir Anpin], called the Partzuf of Malchut of Atzilut. She was clarified out of the level of Malchut that emerged in Nekudim. And although she is truly the smaller reality of the discernment of Malchut's existence, being only the discernment of her Nefesh, as above — nevertheless she is the last Partzuf of Atzilut for all the holiness of Atzilut, and hence she is the discernment of the intermediary between BYA [Beria, Yetzira, Assiya] of separation and the holy Atzilut. For this reason no correction is imparted to the NRN [Nefesh, Ruach, Neshama] of the righteous, or to any reality in BYA, except through her; hence all the engagement of the wisdom is only with the discernment of this Nukva, for all the governance of the worlds in reward and punishment, until the end of correction, is entirely through her. And the beginning of her emanation comes after the Gadlut of ZA, since the AHP [Awzen, Hotem, Peh] of ZA at the time of Katnut stand with her GE [Galgalta ve Eynaim] in one degree, from the time of the breaking of the vessels. Therefore, when ZA raises his AHP from BYA, he is found to have raised with him also the GE of the Nukva, and she joins with him in the discernment of added MAN [Mayin Nukvin] in AVI [Aba ve Ima], where she receives her first Zivug, still without form. Afterwards she descends with Zeir Anpin, and the Nukva-in-the-body of ZA gives her, through her Zivug with ZA, the discernment of the form of an embryo, and so on, until she receives the completeness of the Mochin of Yenika [suckling]. Then she rises with ZA as MAN a second time to AVI and receives Mochin of VAK [the six ends]; from these Mochin she is sawn apart [Nesira] and becomes a Partzuf distinct from ZA. Thus the beginning of the Nukva's existence has been explained: it begins after the Gadlut of ZA, for then she rises in the discernment of MAN, from BYA to Atzilut. (p. 772, Item 60)

(to the question) The essential correction intended in the embryo is the discernment of the association of the quality of judgment with the quality of mercy — that is, to include the Hey Tachtona [lower Hey] in the Hey Rishona [first Hey], which is by the raising of NHY [Netzah, Hod, Yesod] to HGT [Hesed, Gevura, Tiferet] in the secret of "three within three." By this, the Malchut below the Yesod of ZA [Zeir Anpin] was included in the Tiferet in him; and it is known that Tiferet is the discernment of Bina of Hassadim, and there she also receives incorporation from the quality of the Yesod. This incorporation is called the correction of lines [Kavim]. For while she is below the Yesod, there is only one line there — just as they emerged in Nekudim one below another in a single line, since only the GAR of Nekudim emerged from the secret of the Hey Tachtona in the Eynaim [eyes], which is the secret of the correction of lines, whereas the ZAT [seven lower ones] emerged only from the Yesod of AK [Adam Kadmon] in the secret of the Vav and Nekuda [point], afterwards, when the Yesod had already received the new Light that split the Parsa — meaning that it annulled the second Tzimtzum [restriction], and the first Tzimtzum returned to its place. Thus the Malchut of ZA stood in the discernment of the first Tzimtzum, and the sweetening of the Hey Rishona had not yet reached her; so she is not yet included in each and every Sefira in the discernment of the left line, but stands beneath them. But when she rises and joins the Hey Rishona, Malchut is then included in each and every Sefira, and two lines are made in every Sefira: one is the essence of the Sefira, and the second is the discernment of the Malchut included there. Now these two lines in every Sefira were made by the ascent of NHY into HGT, for upon her joining the Hey Rishona she was immediately mixed into every Sefira, as is known. And through the incorporation of the MAN [Mayin Nukvin] of the embryo, in the secret of the Zivug [coupling] in its mother's innards, a new Zivug emerged there upon the MAN; and the Light of the Zivug and the discernment of the MAN — which are the secret of the Masach [screen] and Aviut [coarseness] that raise Returning Light — are the discernment of the middle line in the Sefirot. And you see how the ascent of NHY to HGT makes the correction of the three lines. However, this ascent too is made only in the discernment of incorporation in the upper Partzuf, for AA [Arich Anpin] himself awakened within himself the discernment of the ascent of NHY to HGT, as written in its place. And this discernment of the correction of lines makes all the Sefirot in the secret of a single domain. (p. 764, Item 49)

(to the question) For the corrections made in the Ibur [conception], Yenika [suckling], and Mochin of ZA [Zeir Anpin] — although they were made while the Nukva was not yet in existence, since her existence begins after the Gadlut of ZA — are nevertheless considered the discernments of the roots of correction for the Nukva. For afterwards, when ZA comes to correct the Nukva, he corrects her out of the discernments of his own times of Katnut: when he imparts Mochin of Ibur to her, he awakens the discernment of the Masach [screen] and all the corrections he had at the time when he himself was in Ibur; likewise, when he imparts Mochin of Yenika to her, he awakens the discernments of the Masach and the corrections he had at the time of Yenika, and imparts them to the Nukva; and likewise in Gadlut. For this reason, all the corrections ZA had in the order of his own Ibur, Yenika, and Gadlut are considered roots for the correction of the Ibur, Yenika, and Gadlut of the Nukva. (p. 772, beginning "And after")

(to the question) See Answer 138.

(to the question) The quality of Yesod means the level of NHY [Netzah, Hod, Yesod], which is the level of Malchut, as is known. Indeed, Malchut received there the very quality of the Yesod — that is, she was included in the particular Aviut [coarseness] of the Kli of Yesod, which is the discernment of its "step outward" [Pesi'a Lebar]. But together with this she also received a great sweetening, since there is in the Yesod a discernment of the completeness of Hochma, from what it receives of the discernment of the Yesod of AB; and this the Nukva also receives from it. (p. 768, Item 51; and in Ohr Pnimi, beginning "Pesi'a Lebar")

(to the question) She receives there the discernment of the Aviut [coarseness] of Behina Aleph, which brings out the level of Yenika [suckling]. And you must remember what was written above in Answer 138: the intent is only to a discernment of a root of correction, from which afterwards, at the time of the Gadlut of ZA [Zeir Anpin], when he comes to impart Mochin of Yenika to the Nukva, he imparts to her from this root of his, of the quality of Tiferet, which he had at the time of his own Yenika. (p. 771, Item 57)

(to the question) Although the Nukva cleaves to the new NHY [Netzah, Hod, Yesod] of ZA [Zeir Anpin], which are the AHP [Awzen, Hotem, Peh] of Gadlut, she nevertheless receives from ZA only of the discernment of the NHY of Katnut, which have now risen and become HGT [Hesed, Gevura, Tiferet] for him. Therefore the Yesod illuminates to the Nukva only her discernment of Tiferet, and the Nukva has no discernment of Yesod in the corresponding discernment in ZA, for his Yesod rose and became the upper third of Tiferet. Hence the Yesod and Malchut of the Nukva have nothing to lean upon. (p. 784, beginning "And this")

(to the question) The Nukva must receive the Gevurot as they are in ZA [Zeir Anpin] — that is, by way of ascent, from below upward. And being so, although the Hey Tachtona [lower Hey] is still in the Eynaim [eyes] of the Nukva, it does no harm at all, since the Masach [screen] stands below the Lights. But since the Nukva received the Gevurot by way of descent — that is, from above downward — the Gevurot came below the Masach in her Eynaim; therefore they made there a discernment of darkness and departure, for they immediately departed again from there. Yet through this they stamped their imprint there at the end. For those Gevurot are discernments of males, which is a discernment of protrusion, since they came from ZA (see above, Answer 9); and according to the measure of protrusion in these Hassadim, they stamped there a measure of sinking at the end of her Tiferet — and this became the discernment of her Yesod, in the secret of "the well the princes dug, the nobles delved," whose initial letters spell BeChashach [in darkness]. (p. 786, beginning "And this is what it says"; and p. 783, Item 78)

(to the question) Only the Yesod of ZA [Zeir Anpin] rose entirely and became the upper third of Tiferet; but Netzah and Hod of ZA raised to Hesed and Gevura only their upper thirds. Therefore the two lower thirds of each of Netzah and Hod remained below in their place, and the Nukva had from them to receive for her own discernment of Netzah and Hod. See Answer 142. (p. 784, beginning "And there is not")

(to the question) See Answer 143. And know that these Gevurot come to her from the Yesod that rose and became Tiferet; hence they are discernments of HGT [Hesed, Gevura, Tiferet], for the middle line comprises the ends. Therefore the Fathers stamped the Yesod of the Nukva: these HGT, which passed over her Hey Tachtona [lower Hey] from above downward, became for her the discernment of an inverted seal — for the Gevurot, being males, are all protrusions, and they made in her a sunken seal; that is, according to the measure of their protrusion, a measure of sinking was made in her. And this is the secret of "the well the princes dug" — who are the Fathers. (p. 790, Item 87)

(to the question) And you must know the rule there is in the growth of every Partzuf: the upper ones grow first in the discernment of the Kelim [vessels], and the opposite with the Lights — in them, the lower ones come first. Thus, if the Partzuf has only the Kli of Keter, the Light of Nefesh is drawn to it; and when it acquires the Kli of Hochma, the Light of Ruach comes to it — then the Nefesh descends into the new Kli of Hochma, and the Light of Ruach clothes in the Kli of Keter. Likewise, when it attains the Kli of Bina, the Light of Neshama comes to it; then the Neshama clothes in the Kli of Keter, the Ruach in the Kli of Hochma, and the Nefesh that was in Hochma descends into the new Kli of Bina it attained. Therefore, while ZA [Zeir Anpin] has only the Mochin of Yenika [suckling], which are Nefesh-Ruach, he has then only two Kelim, Keter and Hochma: the Ruach clothes in the Kli of Keter — and both are called HGT [Hesed, Gevura, Tiferet] — and the Nefesh clothes in the Kli of Hochma, and they are called NHY [Netzah, Hod, Yesod]. Therefore, at the time of Gadlut, when ZA attains AHP [Awzen, Hotem, Peh] of the discernment of Bina, which are new NHY, and acquires the Light of Neshama, the Neshama is found clothing in the Kli of Keter — the old HGT — and they have now become the discernment of HBD [Hochma, Bina, Daat], for the Kli of Neshama is the discernment of Rosh and HBD, as is known. And the Ruach now clothes in the Kli of Hochma, namely in the old Kelim of NHY, which have now become the discernment of HGT, for they became Kelim of the Ruach, which are called HGT. And the Light of Nefesh, which was at first in the old Kelim of NHY, now descends into the new Kelim of Bina, which are the new NHY. (p. 783, beginning "The Yesod in her")

(to the question) When there are discernments of GAR in the Gevurot, they are considered male Gevurot; and when they lack GAR, they are considered female Gevurot. (p. 808, Item 105; p. 759, Item 40)

(to the question) For the Gevurot, when they are in the secret of the Zivug [coupling], are more important than the males, in the secret of the verse "a woman of valor is the crown of her husband," for the Hassadim are magnified through the Gevurot. Therefore the Gevurot are called by the name Atara [crown], after "the crown of her husband"; and the Hassadim that receive their crown are also called by this name. (p. 759, Item 40; p. 761, Item 42)

(to the question) As long as the embryo receives the Lights of Nefesh — meaning from below upward — it is fit to receive also the discernment of GAR, which are the Lights of Yechida, Haya, Neshama, since they are received in the discernment of Nefesh. But when it is completed in all the discernments of the Ibur [conception], it awakens to receive its Lights from above downward; and since the Hey Tachtona [lower Hey] is still present in its Eynaim [eyes], the Lights would be passing below the Tzimtzum [restriction]. Therefore the opening of the navel was sealed, and the door and hinge of Katnut awaken to their dominion — that is, she again awakens the boundary of the Hey Tachtona in the Eynaim that is present in that hinge — and with this it parts and goes out from the joining with the door and hinge of Gadlut, for in the door and hinge of Gadlut there is no Hey Tachtona in the Eynaim. And since the doors are now not of one discernment in the closed Mem, they open and draw apart from one another, and the newborn comes out into the air of the world. And remember here that spiritual remoteness is disparity of form. Therefore, when the Nukva received the door and hinge of Gadlut from Ima — namely, when the Hey Tachtona descended from her Eynaim to the Peh, and the AHP [Awzen, Hotem, Peh] returned to her — then, although all the discernments of Katnut remain in her, from the principle that there is no absence in the spiritual, so that there also remains in her the discernment of the door and hinge of Katnut, which has the Hey Tachtona in the Eynaim — nevertheless it stands there without any dominion or striking at all. Hence the two doors — of Katnut and of Gadlut — are both actually one discernment, with no Hey Tachtona in their Eynaim, and so they are joined together in a closed Mem as one discernment. But when the Nukva herself again awakens the measure of Katnut in her, for the protection of the newborn, so that it will not be able to receive from the Lights of Gadlut, as above — whereby the door and hinge of Katnut renew the dominion they had at the time of the Nukva's Katnut — a remote disparity of form is immediately made between the door and hinge of Gadlut, in which there is no force of Tzimtzum at all, and the door and hinge of Katnut, to which the force of Tzimtzum returned from the Hey Tachtona. These doors are thus found far removed from one another, and the doors open wide, and the newborn can now come out into the air of the world. Understand this. (p. 791, beginning "However"; p. 795, beginning "And this")

(to the question) The awakening of the newborn to receive its Lights from above downward, after it has grown, is what causes the inversion of the hinges in the womb. For at the time of the Nukva's Gadlut, when she attained her AHP [Awzen, Hotem, Peh], she attained also the AHP of the discernments of the Yesod and womb in her, which are the second door and hinge; and then the first door and hinge became discernments of the Kelim [vessels] of the Panim [face] in her, being discernments of the GE [Galgalta ve Eynaim] of the Yesod, and the door and hinge of Gadlut became discernments of Kelim of Achoraim [posterior] — similar to the new NHY [Netzah, Hod, Yesod], which are the collective AHP restored to the Partzuf, which become in it only Kelim of Achoraim: for from the former GE of the time of Katnut, the Rosh and Toch of the Partzuf were made, which are the discernment of the Panim, and the new AHP became NHY. So is the matter here in the Yesod: the door and hinge of Katnut became the upper one, the discernments of Rosh and Toch of the Yesod, and the door and hinge of Gadlut became the lower one, namely the discernments of NHY of the Yesod. Now, when the Nukva again renewed the discernment of Katnut present in the first door and hinge, that door and hinge went back down to the discernment of end and conclusion — namely, to the NHY of the Yesod, as they were at the time of Katnut. And since she did this intentionally for the good of the newborn, this Katnut renewed in her detracts nothing from the discernment of Gadlut in her; hence the door and hinge of Gadlut are still found above, in all their purity from the forces of ending and Tzimtzum [restriction], as before. Thus the hinges were actually inverted: the very door and hinge that were in the closed Mem above — namely the first door and hinge, as above — have now been inverted and descended to the discernment of NHY below; and that second door and hinge, which at the time of the closed Mem were below, serving there only as the discernment of NHY, are now found above the first door and hinge, standing in the discernment of the Gadlut in it. And this is the secret of "her hinges were turned upon her." (p. 798, Item 95; and p. 790, beginning "And the matter")

(to the question) The hinge upon the two Vavs is the force that shapes the newborn, being the dwelling for the two Heys, from which the force of shaping comes. See the end of Answer 28. (p. 788, Item 83; and p. 797, beginning "And this is what it says")

(to the question) The two Vavs that turn upon the hinge have in them a withholding and closing force, since the illumination of the Yesod of AB is in them, in the secret of "Saul hiding among the vessels." See Answer 28. (p. 788, Item 83)

(to the question) See Answer 149.

(to the question) In the first three months, the corrections come for the sake of the Kelim [vessels] of the newborn. And the totality of the corrections comes in three times: the first is in the three days of absorption, when the Nefesh of Nefesh of the embryo is completed; the second is at the forty days of the forming of the newborn, which is the discernment of Yenika [suckling] and Ruach of Nefesh of the embryo; the third is at the completion of the first three months, when the Mochin finish coming, which are Neshama, Haya, Yechida of the embryo. And all these NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] are for the sake of the Kelim of the embryo alone. (p. 789, beginning "And when it reaches")

(to the question) In the second three months, when the embryo comes to the middle dwelling, the correction of the sparks begins. Here too the three times apply, similar to the first three months in the lower dwelling: in the three days of absorption it receives the Nefesh of Nefesh of the discernment of the sparks; at the forty days of forming it receives the Ruach of Nefesh; and at the completion of the middle three months it receives Neshama, Haya, Yechida of Nefesh, of the discernment of the sparks. (There)

(to the question) In the last three months, when the embryo comes to the upper dwelling, the correction of the Lights begins, likewise in the above manner: in the three days of absorption, Nefesh of Nefesh; at the forty days of forming, Ruach of Nefesh; and at the completion of the three months, GAR of Nefesh. And these NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] are the corrections of the Lights. (There)

(to the question) When the Nukva receives all the AB, SAG, MA, BON of her HaVaYaH of BON, she then has a complete Nefesh and is fit to bear. (p. 743, Item 12)

(to the question) For all the correction of the Nukva, and all the connection she has with ZA [Zeir Anpin] whereby he can correct her, is because of the cleaving of her GE [Galgalta ve Eynaim] to the AHP [Awzen, Hotem, Peh] of ZA; for this reason she rises together with him as MAN [Mayin Nukvin] to AVI [Aba ve Ima], and for this reason she afterwards descends with him to his place and he corrects her, as is known. Therefore the Nukva has no hold except in the place of the new AHP, in which is all her cleaving to ZA — both at the time of their fall into BYA [Beria, Yetzira, Assiya] and at the time of the return to Atzilut, when they joined and became the discernment of the new NHY [Netzah, Hod, Yesod] of ZA, as is known. But with the discernments of the GE of ZA's Katnut, which are the former HGT-NHY of ZA, the Nukva has no connection at all; they are entirely above her degree — and how could she cleave to them? And it is known that the new NHY begin from the Chazeh [chest] downward of ZA at the time of Gadlut, being the discernment of the fallen AHP, in which there is the discernment of ZON of Bina and the collective ZON, as is known. Therefore the discernments of the ZAT of Bina in them take the two lower thirds of the Tiferet of ZA, for Tiferet is the discernment of Bina of Hassadim; and Hotem-Peh, which are the collective ZON, become the discernment of the new NHY. Thus the place of the restored AHP of ZA is from the Chazeh downward; hence the cleaving of the Nukva to ZA is likewise discerned from the place of the Chazeh downward, because they were with her in one degree at the time of the fall — unlike above the Chazeh, where the old VAK [six ends] of ZA stand, with which she never had any connection or equivalence. And it is known that no Partzuf can rise above its own degree even by a hair's breadth. (p. 774, Item 64)

(to the question) The point below the Yesod, which did not move from there even at the time of Gadlut, as the Rav says on p. 770, Item 54 — now, at the time of Gadlut, when the Yesod rose and became the upper third of Tiferet, from the Chazeh [chest] upward, the point beneath it is found precisely at the place of the opening of the Chazeh. And this is the secret of the Butzina de-Kardinuta [the dark flame], whose place the Rav shows at the place of the Chazeh. Thus the Butzina de-Kardinuta is the portion of the Light of Malchut — that is, the part of Malchut that did not move from beneath the Yesod even after its Gadlut. (p. 777, Item 67)

The place of the Zivug [coupling] — that is, where the reality of the Masach [screen] and the Aviut [coarseness] that raises Returning Light is found — is called Peh [mouth] or Nekev [aperture]: in the Rosh [head] it is called Peh, and when it is in the Guf [body] it is called Nekev. The reason is that the place of the Masach is truly the discernment of the ending of the force of Tzimtzum [restriction], which ends upon the Light and does not let it pass through it and spread below it, as is known; rather, by virtue of the Returning Light in it, it spreads from above downward into the discernment of Toch and Sof, at whose end that discernment of ending found in the Masach at the place of the Zivug is revealed, as is known. Thus, although the discernment of the Masach that raises Returning Light is a complete ending force upon the upper Lights, it nevertheless passes some measure of the Lights through to the discernments of the ten Sefirot of the Guf. And this is likened to an aperture and hole made within the force of boundary and ending in the Masach, where its force was annulled, and the Lights pass through there freely at their will; therefore the place of the Zivug is titled Nekev, being an open way within the Masach that returns the Lights back. Understand this well. And it is the Peh of the Rosh in the Partzuf of Gadlut; and it is the Pi HaChazeh [opening of the chest] in the Partzuf of the Katnut of Yenika [suckling], whose HGT are its Rosh, so its Peh is found at the place of the Chazeh; and it is the Pi HaTabur [opening of the navel] in the Partzuf of the embryo, whose head is between its knees, having not even a discernment of a Rosh of HGT, so its Peh is found at the place of the Tabur. However, this Zivug of the Tabur is not a Zivug of its own, but in the discernment of incorporation in the Masach of Ima; and this is the secret of its eating there only what its mother eats, for it does not yet have a discernment of a particular Zivug of its own, resembling the Peh of the Rosh.

(to the question) And it is known that when ZA [Zeir Anpin] imparts Mochin of Katnut to the Nukva, he awakens and renews his own discernment of the Masach of Katnut, through which he himself received the Mochin of Katnut at the time of his own Katnut. It follows that he must impart to the Nukva from the discernment of the Yesod of Katnut in him; but this Yesod has already risen to the Chazeh [chest] and become the discernment of Tiferet, and all the force of the Hey Tachtona [lower Hey] has already descended from it, after it attained the new Achoraim [posterior], as is known. If so, there is now no aperture at all in his Chazeh — for the old HGT, in which the aperture of the Chazeh was, rose and became the Peh of the Rosh, since these HGT became HBD, and now the Yesod stands there in the upper third of Tiferet, and there is no aperture there at all. Whence, then, can ZA awaken his Peh of Katnut so as to impart the corresponding discernment to the Nukva? This is what the Rav says: the Butzina de-Kardinuta [dark flame] — which is the point of Malchut that was cleaving to him in the Yesod of Katnut, and even now has not moved from there, but is in him without action or recognition, since the force of Tzimtzum had already descended from the Eynaim [eyes], as above — now returns and renews her force in the discernment of her Hey Tachtona, as it was at the time of her Katnut; and thereby a place of Zivug is made anew at the Peh of the Chazeh, in order to measure from there the Mochin of Katnut for the Nukva. And this is what he says — that the Butzina de-Kardinuta at the place of the Chazeh of ZA makes an aperture at the place of the Chazeh from behind, that is, a place of Zivug anew; but this place of Zivug is discerned as his discernment of Achoraim, for it is not for his own need, and his own discernment of the Light of the Panim [face] is not diminished at all because of it. Hence it is discerned that in the Panim of the Chazeh — that is, in his own discernment — there is no renewal of an aperture at all, and the whole renewed aperture is made behind the Chazeh, intentionally for the sake of the Nukva. And you find here that although all the Nukva's cleaving is only in the new NHY [Netzah, Hod, Yesod] of the Gadlut alone, as above in Answer 158, she nevertheless cannot receive from the discernment of these NHY except only from the old NHY that rose to HGT, whose bestowal passes to her through the aperture of the Chazeh. And remember this. (p. 777, Item 67)

(to the question) See Answer 160.

(to the question) For Malchut, of the discernment of her own essence, was hidden away in RADLA [Reisha de-Lo Ityada, the unknowable head], and nothing of her is revealed but her illumination alone. Therefore she cannot be a complete discernment in Atzilut — even in the Partzuf of Malchut herself. (Item 72; and beginning "The Malchut")

(to the question) For the root of ZA [Zeir Anpin] is drawn from the Reshimot [records] of the NHY [Netzah, Hod, Yesod] of AK [Adam Kadmon], from the secret of the Vav and the Nekuda [point] that the Yesod of AK imparted to the Yesodot of AVI [Aba ve Ima]. Now, all that Light of the NHY of AK is drawn after the NHY of AK rose as MAN [Mayin Nukvin] to AB-SAG of AK and received from them the new Light that split the Parsa; and from there they descended below the Tabur [navel] and illuminated the Vav and the Nekuda to AVI. Thus even the Katnut of ZA begins only after the lowering of the Hey Tachtona [lower Hey] from the Eynaim [eyes], by the illumination of the Zivug [coupling] of AB-SAG. Therefore a Zivug of kisses [Neshikin] is needed, for the lowering of the Hey Tachtona from the Eynaim, even for the discernment of the Ibur [conception] of ZA. (p. 756, beginning "And the matter")

(to the question) Although for the beginning of its illumination, for the sake of the Katnut of ZA [Zeir Anpin], AA [Arich Anpin] must couple within himself in a Zivug of kisses [Neshikin], as above in Answer 163 — nevertheless, when the NHY [Netzah, Hod, Yesod] of AA impart the discernments of ZON to AVI [Aba ve Ima], he does not give of the discernment of the Gadlut in this Light, but only of the corresponding discernment in which ZA stands, in the manner explained regarding the Rucha Kadma'a [first spirit]. (p. 757, beginning "However")

(to the question) As to the matter of the Mochin that the Nukva takes from Ima "not through ZA [Zeir Anpin]" — the meaning is not that it is without the mediation of ZA, for that is inconceivable, that the Nukva should receive anything from her upper-upper, which is Ima, since no Partzuf can receive even the least thing from its upper-upper, but only from the upper one adjacent to it, in the discernment of cause and effect. What "not through ZA" means is: not of the essence of ZA. For the Mochin of Katnut the Nukva receives from the VAK [six ends] of ZA's Katnut, which are the essence of ZA, which will never be missing in him. But the Mochin of Gadlut she receives from the essence of Ima, which is of the discernment of the Masach [screen] of the Reshimot [records] of Nekudim, unfolding from the discernment of the Masach of SAG of AK [Adam Kadmon]. Whereas the Katnut of the Nukva she receives from the essence of ZA, which is from the Masach of the NHY of AK, of the discernment of the Vav and Nekuda [point], as is known. And this is what the Rav is precise to teach us: that the Mochin of Gadlut of the Nukva are no longer of the essence of ZA — that is, of the Reshimot of the Vav and Nekuda — but only of the discernment of the essence of AVI, as above. Yet she receives them by means of ZA, and not directly from Ima herself. And likewise the Rav taught us the same with ZA himself: his Katnut he receives from the NHY of AA [Arich Anpin], and it is the main essence of ZA; but the Gadlut, which for him is only a discernment of added goodness, he is already obliged to receive from AVI. And this too is for the above reason. (Item 109)

(to the question) After the Nukva received the drop of the Zivug [coupling] of AB-SAG, which lowers the Hey Tachtona [lower Hey] from her Eynaim [eyes] and returns her AHP [Awzen, Hotem, Peh] to her degree, she too has acquired ten complete Kelim [vessels], like the level of ZA [Zeir Anpin]; therefore she clothes him along his whole level, at his back. (Item 109)

(to the question) For in the first Zivug [coupling] only her Kelim [vessels] were completed, and for the Lights she needs a second Zivug, as is known. Therefore, since she still lacks the Lights of Gadlut, she can clothe him only at his back. (Item 109)

(to the question) For she has equivalence with the new AHP [Awzen, Hotem, Peh] of ZA [Zeir Anpin], which are his NHY [Netzah, Hod, Yesod] of Gadlut, from the time they were fallen in BYA [Beria, Yetzira, Assiya], and afterwards at the time of the Zivug [coupling] in the upper-upper, in the secret of the Kli and Rucha Kadma'a [first vessel and first spirit]. Therefore she cleaves to them as long as she does not have the completeness of the ten Sefirot of Kelim on her own; and when her Kelim are completed, she parts from there.

(to the question) For ZON [Zeir Anpin and Nukva] must then rise as MAN [Mayin Nukvin] to AVI [Aba ve Ima] to receive the illumination of the Zivug [coupling] that lowers the Hey Tachtona [lower Hey] from the Eynaim [eyes] of the Nukva. And then the Mochin of ZA depart and rise to AVI as MAN. (Item 109)

At the time of the Nukva's Katnut, ZA [Zeir Anpin] and the Nukva are found cleaving in one wall. The meaning is: the Nukva-in-the-body of ZA, which serves ZA himself and is the discernment of his wall — namely, the discernment of the Masach [screen] and Aviut [coarseness] that raises Returning Light, as is known — with it the separated Nukva also serves now, receiving the discernments of the Masachim in the Nukva-in-the-body of ZA. For at the time of her Ibur [conception], the Nukva-in-the-body of ZA awakens and renews the Masach of Ibur that was in her at the time of the Ibur; and likewise in Yenika [suckling] she renews her own Masach from the time of Yenika, and imparts the Lights to the separated Nukva, as is known. Thus the separated Nukva serves and receives her abundance by means of the Nukva-in-the-body of ZA, which is the discernment of the wall of ZA himself. For as long as the Nukva has no Peh of Rosh — which is the place of Zivug [coupling] of every Partzuf — she is obliged to be included in the Zivug of the great ZON, that is, in the Nukva-in-his-body, which measures out to her, by the power of her Zivug with ZA, all the corresponding discernments in which the separated Nukva stands. And this resembles the embryo and the suckling infant, which eats what its mother eats — meaning, through inclusion in the Zivug in its mother, in her Peh of Rosh, for only the Peh is the root place of Zivug. Therefore even the Gevurot that the Nukva receives in her days of Ibur and Yenika are only illuminations of the Gevurot and not the essence of the Gevurot, as is known — because she lacks the GAR of the Gevurot, which are called Binot.

(to the question) But at the time of the Nesira [sawing apart], when the Nukva received the discernments of the Masach of Gadlut of the Nukva-in-the-body of ZA, and the Hey Tachtona [lower Hey] descended from her Eynaim [eyes], and the fallen AHP [Awzen, Hotem, Peh] returned to her — so that she has a complete Partzuf of Rosh, Toch, Sof, exactly like the Nukva-in-the-body of ZA, for her level is now equal with ZA up to his Keter — it is discerned that the Nukva now comprises all the discernments, from Rosh to Sof, that were in the Nukva-in-the-body. Therefore, from the Zivug she has now acquired at the place of the Daat, which is the discernment of the Peh of Rosh, she now has the discernments of GAR of the Rosh belonging to the Nukva, called actual Binot, and also the discernments of the Gevurot of the Guf, which are now the essence of the Gevurot and not their illumination as at first — such that there is now no difference whatsoever between the separated Nukva and the Nukva-in-the-body of ZA. And this is what the Rav says: at the time of the Nesira, the separated Nukva takes the whole BON side of ZA — that is, his whole Partzuf of Binot and Gevurot, called the Nukva-in-his-body, or the great Nukva. Accordingly, the discernments of the NHY of Ima that were clothed in the great Nukva of ZA are now clothed in the separated Nukva, for she joins with her into one Partzuf. (Item 109)

(to the question) For the matter of the recognition of a Nukva in the nine upper Sefirot, above Malchut, was rooted by the force of the ascent of the Hey Tachtona [lower Hey] into the Hey Rishona [first Hey], which is the secret of the association of the quality of mercy with judgment, made in the second Tzimtzum [restriction], as is known. Thus even after the second Tzimtzum, the force of the Tzimtzum did not rise above Bina, which is Ima. Therefore there is no recognition of a Nukva above AVI [Aba ve Ima] — only from Ima and below. (Item 1)

(to the question) For at the time of the breaking of the vessels, when the Lights departed from within the Kelim [vessels], they left behind them their Reshimot [records] in Atzilut, but the bodies of the Kelim and the sparks in them fell into BYA [Beria, Yetzira, Assiya]. Therefore, at the time of their correction, the essential Zivug [coupling] is made upon the Reshimot, which are the Lights, and these raise to themselves the Kelim and the sparks, according to the measure of the level of the Zivug of the Mayin Duchrin [male waters].

(to the question) See above, Answer 172.

(to the question) The essential reason for the breaking of the vessels is the two forces that governed as one in the discernment of the Parsa of the second Tzimtzum [restriction] above BYA [Beria, Yetzira, Assiya], which are the Hey Rishona [first Hey] and the Hey Tachtona [lower Hey]. For after the new Light that split the Parsa clothed in the ZAT [seven lower ones] of Nekudim, when it reached the Parsa of the ending it did not discern the Parsa that had been spread there, in the place of Bina of the ten Sefirot of the NHY of AK [Adam Kadmon], by the force of the second Tzimtzum; therefore the seven Kings spread down to the point of the first Tzimtzum, in the place of BYA. But the Hey Tachtona, which had taken her place in the Parsa, awakened at once with her force of Tzimtzum, and then the Lights of the seven Kings immediately departed to their place, and the seven Kings died, as is known. Now, had the force of the Bina of AK not been there in the Parsa, the seven Kings would certainly not have passed the boundary of the Parsa at all, just as they do not pass the boundary of the first Tzimtzum. And had the force of the Hey Tachtona not been in the Parsa, the Lights would not have departed from the seven Kings, and they would have remained alive, like the Partzufim of AK before the second Tzimtzum. Thus the whole cause of the breaking was that the Parsa was in the discernment of a public domain — that is, the discernment of Malchut and Bina governing there in mixture. And this was because the ZAT of Nekudim themselves were in the discernment of a single line, one below another; for the proper joining of the two Heys together existed only in the GAR of Nekudim, who received from its force the discernment of the correction of lines, which joins the two Heys together in the discernment of a single domain (as above in Answer 137, see there). Afterwards this correction was renewed in all the Partzufim of Atzilut, by the ascent of NHY [Netzah, Hod, Yesod] to HGT [Hesed, Gevura, Tiferet], "three within three," whereby the Hey Tachtona was joined to the Hey Rishona in the discernment of a single domain — such that from here on, even when the Partzufim receive the new Light from AB-SAG, which lowers the Hey Tachtona of the second Tzimtzum and returns their AHP [Awzen, Hotem, Peh] to their degree as at first, it will no longer happen that they spread because of this below the Parsa into BYA, for there is no longer any dominion there except of the Hey Tachtona alone. Rather, all the return of the AHP that comes by the force of the new Light of AB is only in the discernment of ascent alone: the former HGT became HBD and the NHY became HGT, and a place was cleared to receive there, in the place of the former NHY, the new NHY, which are the restored AHP. But in no way will the Light spread in the place of these AHP — that is, in BYA — except at the end of correction; then "the feet will reach the feet," and the feet of Atzilut will spread down to BYA, and not before. (p. 765, beginning "And you find")

(to the question) For the Klipot [shells] take hold only in the ending forces of Kedusha [holiness]. And since the Parsa between Atzilut and BYA [Beria, Yetzira, Assiya] is the place of the boundary of the second Tzimtzum [restriction], therefore from there downward there is a structure of the Klipot, which suckle from the Lights that glimmer below the Tzimtzum, in the secret of Nehiru Dakik [a thin glow], as is known. But above the Parsa, there is the discernment of the line of Ein Sof, blessed be He, and "He, His life-force, and His organs are one in them." (There)

Just as the Partzufim are explained according to the ten Sefirot, so they are explained according to the holy Names. And it is known that every complete Partzuf necessarily comprises five Partzufim: Galgalta, AB, SAG, MA, and BON. And likewise these five Partzufim exist in the totality of the whole world of Atzilut, and likewise in the totality of the world of AK [Adam Kadmon]. And the whole and the particulars are equal to one another, for every discernment in the lower one is drawn from its corresponding discernment in the upper one.

Now the Partzuf Galgalta, which is the Partzuf of Keter of the degree or of the world, is the secret of the inner HaVaYaH, in which are the four letters Yod-Hey Vav-Hey. And from each letter in it, one Partzuf is drawn, in the discernment of a clothing for the inner HaVaYaH: from the Yod in it emerges the Partzuf AB; from the Hey in it emerges the Partzuf SAG; from the Vav in it emerges the Partzuf MA; and from the lower Hey in it emerges the Partzuf BON. As was explained regarding the five Partzufim of AK: after the departure of the Guf [body] of the Partzuf Galgalta, the Partzuf AB emerged in the secret of the second expansion, and filled with its Lights the ten Sefirot of the Guf of Partzuf Galgalta. Afterwards the ten Sefirot of the Guf of Partzuf AB also departed, and the Partzuf SAG emerged through the Zivug [coupling] of the Peh of AB, and filled with its Lights the ten Sefirot of the Guf of AB. Thus the first filling [Miluy] of the inner HaVaYaH is the Partzuf AB, which filled the ten Sefirot of the Guf of the Partzuf of the inner HaVaYaH. But the ten Sefirot of the Guf of AB also departed; hence it needs the second filling, of Partzuf SAG, and then the inner HaVaYaH is completed again — for that lack made by the departure of the ten Sefirot of AB, which are its first filling, was completed again by the Lights of SAG. Therefore AB is discerned as the first filling of the inner HaVaYaH, which is Yod-Vav-Dalet, Hey-Yod, Vav-Yod-Vav, Hey-Yod — ten letters. And the Partzuf SAG is discerned as coming and filling the lack made in the ten letters of the first filling — that is, in the discernment of the ten Sefirot of AB. Therefore SAG is called the filling of the filling: each and every letter of the ten letters of AB is filled individually, thus: Yod Vav Dalet; Hey Yod; Vav Yod Vav; Hey Yod — which are twenty-eight letters.

(to the question) And it has been explained that the simple HaVaYaH is the Partzuf of Keter, for whose completion come the fillings of its letters, which are four clothings for it. The HaVaYaH in a filling of ten letters, which is the first filling of the simple HaVaYaH, is the Partzuf AB, which is its first clothing and filling. And the discernment of the filling-of-the-filling of the simple HaVaYaH, which is the above twenty-eight letters, is the Partzuf SAG, which is the second clothing, and the filling-of-the-filling of the simple HaVaYaH. These two clothings and fillings end above the Tabur [navel] of the simple HaVaYaH — that is, only upon its two letters Yod-Hey. Thus the letters Vav-Hey of the simple HaVaYaH still need clothings and fillings, and they are the two Partzufim called ZON, or MA and BON, which clothe it from the Tabur downward — that is, its letters Vav-Hey. (Item 89)

(to the question) See nearby, in Answer 175.

(to the question) See Answer 175.

(to the question) The HaVaYaH in its order — Yod-Hey Vav-Hey — indicates the discernment of the Panim [face] of the Partzuf. And the HaVaYaH in squaring, thus: Yod; Yod-Hey; Yod-Hey-Vav; Yod-Hey-Vav-Hey — indicates the discernment of the Achoraim [posterior] of that Partzuf. (Item 10)

(to the question) The discernment of the Malchut or the Yesod, where the place of the Zivug [coupling] is — that is, the discernment of the Masach [screen] and the corrected Aviut [coarseness] there, from which, by the Returning Light rising from the Masach, all the Kelim [vessels] and Lights of that Partzuf spread — is titled the reckoning [Cheshbon] and Gematria of the Partzuf, namely the Gematria of the HaVaYaH: AB or SAG, etc. All of these indicate the discernments of the Masach and the Aviut corrected in the Masach of that degree.

(to the question) The name MB [Mem-Bet, 42] of the male indicates the three first Partzufim of the Partzufim of AK [Adam Kadmon] — Galgalta, AB, SAG — which end above the Tabur [navel] of AK. And the discernments of the Mayin Duchrin [male waters] are drawn from them, because they are above the dominion of the second Tzimtzum [restriction]; for the discernment of the second Tzimtzum begins only from the Tabur of AK and below, as is known. And since there is nothing of the second Tzimtzum in them, their illumination is potent to lower the Hey Tachtona [lower Hey] from the Eynaim [eyes] and return the AHP [Awzen, Hotem, Peh] to their place. (Item 89)

(to the question) See Ohr Pnimi (p. 797, beginning "And the name MB").

(to the question) A seal [Chotam] carries the meaning of a boundary, and the meaning of engraving — like the seal that is impressed upon wax, whose markings remain sunk and engraved in the wax. And there are two seals in the Nukva, which are the Yesod and the Malchut in her: the Yesod is the inner seal, and from it the second, outer seal is stamped, in the secret of "the inner seal within the outer seal." The inner one is called Zion, which is the Yesod in her; and the outer one is called Jerusalem, which is the Malchut in her. And they have Katnut and Gadlut. For at first, while she cleaves to ZA [Zeir Anpin] Achor be Achor [back-to-back], she takes these two seals, Yesod and Malchut, from ZA, in the secret of the engraving of the Gevurot of the discernment of "bent fire"; and then both are judgments, and therefore both are called Jerusalem — for even the Yesod in her is then called Jerusalem, since even the inner seal is still considered like the outer seal, being discernments of judgments, and the difference between them is not yet so recognizable. But afterwards, after the Nesira [sawing apart], when her fallen Achoraim [posterior] are returned to her for the building of her Partzuf, and she has the ten Sefirot of Gadlut in completeness, then the NHY [Netzah, Hod, Yesod] of Ima clothe in her, which are three names of EKYEH: with Yods, with Alephs, with Heys — and these three fillings are, in Gematria, Chotam [seal], with the inclusive one. This intimates that she takes the two above seals again, by means of Ima, and with this the seals are completed in the secret of a seal within a seal, for now they have attained the discernment of the Gadlut in them. And the five Gevurot of Ima, which are the secret of the second MANTZEPACH that the Nukva now receives, are guarded within the Yesod of the Nukva, in the discernment of a seal within a seal, in the secret of "the wine that gladdens." And these two discernments of seals that she received from Ima are the Yesod and Malchut of Gadlut, and both are called Zion, relative to the Yesod and Malchut of Katnut that she received from ZA, which are called Jerusalem, as above. But the Gadlut and Katnut join together; hence the Yesod in her is now called Zion, and the inner seal, and the present Malchut is called Jerusalem, and the outer seal. In this way the guarding of "a seal within a seal" is explained: for only in Gadlut are the essence of the Gevurot received, called "the wine that gladdens," which need superior guarding, a seal within a seal. And with this all the variations of language found in the words of the Rav are explained. (p. 781, Item 73; and Item 75; and Item 72; and p. 794, Item 92 and Item 93; and Item 95)