Часть 10 · Ответы по темам

Behold, the two extremities in the Partzuf, which are the two lines, right and left, of the ten Sefirot, came into being together with the rise of the bottom Hey to Einayim at the time of the restriction of the NHY of AK. For the bottom Hey, on its way rising to Hochma, which is called Einayim, was included in every single Sefira of the ten Sefirot, and became in them the left line, while the essence of the Sefirot remained the right line. However, the middle line came with the coupling made in the Nikvey Einayim, where the illumination of the coupling descended and decided between the extremities, and became the middle line. And it is known that the light of Einayim illuminated only the GAR of Nekudim alone, and not the ZAT; therefore the three lines were corrected only in the GAR of Nekudim alone and not in the ZAT, and the ZAT remained with only the two lines, right and left, alone.

And it is known that the entire ten Sefirot of the Partzuf Nekudim, GAR together with ZAT, are, in relation to AK, only the Partzuf NHY alone. You also know that the Partzufim of Atzilut receive from the Partzufim of AK, exactly from the corresponding aspect in AK, so that all the Partzufim NHY of the Partzufim of Atzilut are found receiving their NHY corrections from the ten Sefirot of Nekudim, since these are the corresponding aspect in AK. Therefore all the female Partzufim of Atzilut have a middle line only in the GAR of their NHY, which is the place of the lower third of Tifferet; but their ZAT, which are below Tifferet, have only the two lines, right and left, alone — namely exactly like the ten Sefirot of Nekudim, whose GAR, which clothe the third of Tifferet of AK, from the Tabur to the end of Tifferet, have three lines with all the corrections that follow from this correction, but whose ZAT have no more than two lines, since the middle line of the light of Einayim ceased at the end of the Tifferet of AK, which is the Peh of AVI of Nekudim, as explained.

However, this is said only regarding the female Partzufim of Atzilut, which are the aspect of BON, meaning that the building of their Partzufim is only from the aspect of the vessels of Nekudim alone, and not from the vessels newly formed in Atzilut. But in the male Partzufim of Atzilut, a further correction was made in this: for those ZAT of Nekudim, which entirely lacked the middle line, came here in the impregnation of three within three, and the Yesod and Malchut of ZAT were included in the Tifferet of ZAT, which is the aspect of Bina of Hassadim, as is known; through this the correction of the lines was extended also to the aspect of the Toch of ZAT, which are the middle sections of the Partzuf NHY, and by this a middle line was renewed here, even after the ending of Tifferet, called Yesod. Therefore all the male Partzufim, whose Partzuf-building is from the aspect of the new MA, namely from the illumination of the couplings newly formed in Atzilut itself, gained an additional middle line also in the aspect of the Toch of their Partzuf NHY, called the male Yesod. And they are lacking only the aspect of the lower third of their Partzuf NHY, and this is because the aspect of the middle line that decides between the two lines, right and left, is the aspect of the GAR of Hassadim, drawn from the posterior of Ima; and the lights of Ima extend only down to the Tabur of the bottom Het, since they are the aspect of HGT that do not need the illumination of Hochma; but they cannot illuminate anything at all to the aspect of true NHY, since these need the illumination of Hochma, and the posterior of Ima rejects the illumination of Hochma, as is known. Therefore, if a building of ten Sefirot is made also in NHY, they too divide into three sections: HBD, HGT, NHY. In the first six Sefirot, HBD and HGT, Ima was able to illuminate a middle line there and decide between the extremities. But in the lower sections, which are the NHY of NHY, these too need the illumination of Hochma, and cannot receive anything from the posterior of Ima. Therefore the lower sections of the Partzuf NHY remain lacking the middle line, even in the Partzuf NHY of the male Partzufim of Atzilut.

So you see that the ending of the middle line must end at the middle section of the Partzuf NHY, namely with the ending of the Yesod, and lacks its lower third; and the two extremities, right and left, are found to be longer than the middle line by one third of the entire Partzuf NHY, namely the lower third. See at the end of this part the addendum that our teacher, of blessed memory, wrote for this Answer. (915, Sub Header, “And Therefore”)

It has already been explained in the preceding answer 88, the reason for the absence of the middle line in all the seven lower [Sefirot] of the Partzuf NHY of the females of Atzilut: because they are the discernment of BON, built only from the vessels of Nekudim, and do not have within them the vessels and corrections of the new MA, which came out in Atzilut; see there. It was also explained there that the correction of the middle line in the middle sections of the Partzuf NHY, in the male Partzufim of Atzilut, was renewed only after the world of Nekudim, in the pregnancies of the Partzufim of Atzilut in the belly of Ima. It is also known that there is no further difference between male and female except in the discernments of their Yesodot. Thus, the building of the female Partzuf was emanated and came out in the world of Nekudim, while the building of the male Partzuf came out afterward, in the world of Atzilut. Thus the daughter was born before the sons. (p. 916, Sub Header, ‘And with’)

You already know that the entire existence of the four worlds ABYA came only to correct and fill the vessels below the Tabur of AK, which were emptied of their lights at the time of the first departure that was in the Guf of the Partzuf of Keter of AK. For from the Peh to the Tabur, it was filled by the two Partzufim AB and SAG of AK, in the secret of the name MB — only from its Tabur and below, since the Partzufim AB and SAG do not reach there, as is known. Around this revolve all the corrections made from the world of Nekudim to the end of Assiya.

And there is accordingly no question as to why the aspect of the first three Partzufim of Atzilut, namely Atik, AA, and AVI, also came, after they had already been completed in AK. The matter is that it is impossible for a Partzuf NHY to come out alone, without a Rosh and a Toch down to the Tabur. However, the distinction is this: these three Partzufim did not come for their own need, but for the need of the Partzuf NHY, and all the corrections that the first three Partzufim received were not received for themselves, but for their TNHY, since only these need the corrections.

Now, the whole lack that was in the first Partzuf NHY, which came to fill the NHY of AK, was because there was no correction of the lines in its ZAT, as above in Answer 88. For the GAR of Nekudim, which received from the aspect of the HGT of the Dikna called Shibolet HaZakan — namely the AHP of the Dikna that came out from the Rosh and became the Guf and HGT — their illumination was sufficient for the correction of the lines within them, since the light of the Ozen, which is the light of Bina, was drawn into them as a middle line and decided between the extremities, as above in Answer 88. This is unlike the ZAT of Nekudim, which received from the aspect of Hotem-Peh below the Shibolet HaZakan, where the light of the Ozen could no longer expand into them as a middle line, since there is already the aspect of the NHY of the Dikna, which need the illumination of Hochma; and this light of the Ozen, not being in its own place of exit, has a posterior that rejects the illumination of Hochma; therefore the NHY of the Dikna can receive nothing at all from it, since this light ceases at the Shibolet, as explained. Therefore the ZAT of Nekudim, which receive from the NHY of the Dikna below the Shibolet, do not have the correction of the middle line drawn from the light of Bina. Therefore they broke and fell to BYA, as is known. However the GAR endured and did not break, since the correction of the lines that was in them was sufficient for their whole correction. Therefore only the GAR of the NHY of AK are found to have received their fillings in the world of Nekudim, while the ZAT of the NHY of AK still remained exposed, meaning they remained lacking the filling that they need.

And it was explained above, in Answer 88, that those ZAT of Nekudim that broke returned in Atzilut in the secret of the impregnation in the womb of Ima, who is Bina. And through the making there of three within three, whereby NHY were included in HGT, HGT received the aspect of the middle line from Ima, and the aspect of a middle line was made in the aspect of the Toch of the ten Sefirot of NHY, called the male Yesod. So the whole essential correction newly made in Atzilut was only in the aspect of the middle line of the aspect of the Toch of NHY, called Yesod. And this is called the new MA, since upon it rests the root of the whole innovation of the correction of Atzilut, and it is also called Hadar. But the first three Partzufim above the Tabur of Atzilut needed no innovation at all in them, since they were already completed in AK itself; and everything corrected in these three Partzufim was only for the sake of NHY, as above. Therefore the new MA rests there only upon ZA and the Nukva, which are the aspect of the ZAT of Nekudim, which returned and were corrected after their breaking in Nekudim, and GAR are not included in this. And with this you will understand why ZON clothe from the Tabur and below of AA, just as Nekudim clothed from the Tabur and below of the Partzuf of Keter of AK. There is no need to elaborate further.

It has thus been explained well, that the new MA is essentially only ZA, and therefore it is considered the eighth king, who corrects the seven kings that preceded him in Nekudim, since he is the MA that corrects the BON, which are the ZAT of Nekudim; and more precisely, he is only the correction of the male Yesod, since the only thing lacking in the ZAT of Nekudim was the aspect of this Yesod, namely the middle line, as above; and the entire surplus that the ZAT of Atzilut, called ZA and the eighth king, have over the seven kings of Nekudim, is nothing more than this Yesod, whose power is good enough also to correct the first seven kings. Therefore the essence of the new MA rests upon the Yesod, as explained. And this is what the ARI says in Etz Chaim, Gate 9, Chapter 8, that the Yesod is the new MA. (873, Item 20)

In truth, all the male Partzufim of Atzilut are of the discernment of the new MA, even the first three Partzufim. However, since they did not come into Atzilut for their own need, this name rests only on ZA alone. And since the essential correction that was renewed in ZA is only the discernment of Yesod, as above in answers 90 and 88, only Yesod is defined by the name MA, which corrects BON, and on it rests the essential renewal of Atzilut. (p. 868, Item 8; p. 871, Item 15. And in Etz Chaim, Gate 9, Chapter 8. And above, p. 873, Item 20.) And see well above in answers 88, 89, and 90.

The seven lower Sefirot are called the seven days, and the first three Sefirot are the secret of Shabbat, and this is a very lofty matter. I shall quote to you the words of the ARI, from the sayings of Rashbi (in the Idra Rabba, page 37a; and in the newly printed edition it is on page 212, end of Tav-Bet), and this is his language: Know, that when the Emanator emanated the ten Sefirot, at first He emanated the first three (GAR), which, as you already know, is the secret of the upper Shabbat, etc., and they were not in complete correction as needed, and therefore this Shabbat day was not counted in the reckoning and number. And afterward, in a second act, He emanated the seven kings hinted at in the verse, “And these are the kings that reigned in the land of Edom.” And on the Shabbat day of that week the eighth king was emanated, called Hadar, and the name of his wife was Mehetabel. And this king is the secret of Yesod, called Hadar, as explained in the language of the Idra, page 142. And the coming out of this king was on the second Shabbat day, as above, and the GAR were corrected. And then, in the third week, the seven lower Sefirot [ZAT] came out, which are called Hesed, Gevura, etc., down to Malchut, so that on the third Shabbat day Malchut came out. It is thus found that the eighth king, called the upper Hadar, who is truly Yesod, was emanated on the second Shabbat. And he preceded the Sefira of Hesed, which is now called by us the Sefira of Hesed. And afterward, on the third Shabbat day, Malchut was emanated. Now, the upper Shabbat, in which GAR were emanated without correction, is not counted in the reckoning. So there are found two Shabbatot: one on which the upper Hadar was emanated, and one on which the Malchut of ZAT was emanated. And these are the secret of the two Shabbatot mentioned in the verse, “And you shall keep My Shabbatot,” and in the verse, “And the children of Israel shall keep the Shabbat, to observe the Shabbat.” This concludes his words, in abbreviated language.

The meaning of these words is that the Shabbat day is the secret of Yesod, which is the source of the six working days, which are emanated and come out from this Yesod. Therefore there are two Shabbatot, which are two Yesodot: one is the male Yesod, called the upper Shabbat, which is the secret of Hadar; and one is the lower Shabbat, which is the Yesod of Malchut, which is the secret of the verse “And you shall keep My Shabbatot.” These two Shabbatot are the secret of the second Shabbat and the third Shabbat. For before them, the aspect of Yesod had already been emanated in the world of Nekudim, namely the GAR of Akudim, as above in Answer 88, only it was without correction, since the seven days born from this Yesod entirely lacked a middle line and could not endure; therefore this Shabbat is not counted in the reckoning and number, since its ZAT did not endure. Hence we count only the two Shabbatot alone. And let it not trouble you that he calls the GAR of Nekudim, and likewise the GAR of Atzilut, by the name Yesod, when he is emphasizing true Yesod, as above; for the discussion here is in relation to AK, whose GAR of Nekudim served for the first correction of its Partzuf NHY, as above, this correction having reached only to the third of Tifferet, which is the aspect of the GAR of the Partzuf NHY, as above in Answer 90, which is the aspect of a root only for the Yesod of the Nukva, called “number,” as is known — in the secret of the verse, “And God made man straight, but they sought many devices [numbers].” As brought (in Etz Chaim, Gate 8, Chapter 1) that this concerns Nekudim, and “number” is the name of the male Yesod, as above (769, Item 52). And this first Shabbat is considered without correction, because it lacks the name of the male Yesod, called “number”; and therefore not even the female Yesod is considered complete in all its correction, but only in the aspect of a root alone; hence this first Shabbat does not come “in reckoning and number,” and the ARI is precise about this — that even the Yesod of the Nukva is not yet considered complete in all its correction. Understand this. And in the same way, the ARI also considers the GAR of Atzilut to be the aspect of true Yesod, namely in relation to AK, and therefore calls it the upper Hadar; for the Hadar of Atzilut is really the ZAT, but in relation to AK, the GAR of Atzilut are considered the aspect of the correction of its Yesod.

And with this you will understand how Shabbat is always the aspect of GAR, and likewise the aspect of Yesod — either the Yesod of the male or the Yesod of the female, or indeed both in coupling. Understand this, for this is not the place to elaborate further.

They received from the look of the Einayim in the AHP, from the lock of the beard downward, where the aspect of the NHY of the beard is, and this is not considered complete light, but only the aspect of the illumination of vessels alone. (Page 873, item 21).

Every complete Partzuf is composed of five Partzufim clothed one within the other, in the manner of AA of Atzilut with its ESMB. Namely, that the essence of every Partzuf is the Partzuf of Keter, called the inner HaVaYaH, and two garments, AB and SAG, clothe it down to the Tabur, and two garments, MA and BON, clothe it from the Tabur downward. You already know that the first two Partzufim, down to the Tabur, do not need correction on their own account, and are therefore called by the name MB; but below the Tabur correction is needed, and it is not completed entirely until the legs reach the legs, and BYA return to become Atzilut. For then the vessels of the TNHY of AK will be filled, in their full completeness, from the lack left by the first departure that was in the Guf of the Partzuf of Keter of AK. Until then they are not yet in completeness. And you see the great difference between the three Partzufim from the Tabur and above, and the half-Partzuf from the Tabur and below: for from the Tabur and above it is already in its full completeness, on account of the Tabur and above of AK, whereas from the Tabur and below it is in lacks, until all the corrections of ABYA are completed. And this is the secret hinted at concerning Moses our teacher, peace be upon him, that from his waist and above he is Elohim, and from his waist and below he is a man — which hints at the great difference explained here. (933, Sub Header, “And With This”)

See above in Answer 11, that there are two points of ending: one from the aspect of the middle line, and one from the aspect of the extremities, where the middle line is shorter than the extremities by the measure of the lower third of the Partzuf NHY, as above in Answer 88. You also know that every Partzuf divides at the Tabur, where its half from the Tabur and above is considered complete, and its half from the Tabur and below is in lack, as above in Answer 94. Hence a Parsa was spread between them, in the manner of the Parsa between Atzilut and BYA. Therefore those two points of ending are found there as well: from the aspect of the middle line, the upper half-Partzuf ends at the point of the chest, while from the aspect of the extremities it ends exactly at the Tabur. In such a way that from the chest to the Tabur, the difference is the third of the Partzuf NHY of the aspect of the upper half-Partzuf, like the difference between the Yesod of the Partzuf as a whole and the ending of the legs of the whole. For the chest is the aspect of the ending of the Yesod of the upper half, and the Tabur is the ending of the legs of the upper half. (916, Sub Header, “And Remember”)

The Parsa is the discernment of the end of half of the upper Partzuf, which is the discernment of the name MB, as above in answer 95. However, since there are two points of ending — from the side of the middle line it is at the chest, and from the side of the extremities it is at the Tabur, as above — the Parsa too stands there diagonally: it begins at the chest, below the middle line, and ends at the Tabur, below the extremities, as above. And when you measure the place relative to AVI Ila’in in their Gadlut, which are the discernment of AB, whose legs end at the Tabur, as is known, you will find that the Parsa begins at the end of the belly of AVI, where the Yesod of Ima is, and from there descends and extends down to the Tabur of AA — that is, to the end of the legs of AVI, as explained in the words of the ARI (Etz Chaim, Gate 14, Chapter 3).

Yesod lacks the lower third of the Partzuf of NHY, since it is the discernment of the ending of the middle line, which is the measure of the light in the Partzuf, for the lights come only through the middle line, as is known. And this lower third, where the edges are longer than the middle line, has in it only the illumination of the vessels alone, as above in Answer 88.

The Sium [end] of Tifferet is the phase of the Yesod of the Nukva, and it is the Sium of the Partzufim of BON that are in Atzilut. And the Sium of the Yesod of the male is the Sium of the Partzufim of MA of Atzilut. However, what is spoken of here is only from the phase of the Sium of the middle line. (As above, in answer 90).

Because it is necessary to bring down the discernment of the bottom Hey of coarseness, which is the last phase that became mixed into each and every one of the thirty-two paths of Hochma, which are in the seven kings that fell to BYA. And since every phase that rises as MAN from BYA is included of all three hundred and twenty sparks, all mixed together, Aba first clarifies and divides them into the thirty-two paths of Hochma, and then clarifies from them only two hundred eighty-eight, which are the ten Sefirot of each and every path; and the Malchuyot in each and every path he brings down as waste that has no use. (p. 871, Item 15, and p. 870, Item 14)

Every aspect, when it rises from BYA in the secret of MAN, is composed of 320 sparks in a mixture, as above in Answer 99. Now this is the first aspect of the 320, namely the 320 mixed with the bottom Hey of coarseness, which is called dross. And there is a second aspect of the 320, namely the 320 sweetened with the measure of mercy. For after Aba clarified and brought down the 32 Malchuts from every path as refuse, the 288 that were selected for the side of holiness are lacking their own Malchuts; then it bestows the 288 sparks upon Ima, and the aspect of the bottom Hey of the clothing still remaining in the 288 sparks receives the joining of the two Heys, which is the secret of the joining of the measure of mercy with judgment, by force of their inclusion in the coupling of Ima. This is called the aspect of the illumination of the five Gevurot that they receive from Ima, through which 32 new Malchuts, joined with the measure of mercy, are attained, in place of the first 32 Malchuts that were pushed away as refuse; and now the number of 320 sparks returns as before. This is the second aspect of the 320 sparks. And if the aspect of the five Gevurot of Ima is divided from them, 315 sparks remain. And this is the secret that seven times Adam equals 315 in gematria, for now, after they received the joining of the measure of mercy, they are considered seven times Adam, which hints at the aspect of MA of Alephin, as is known, that Adam equals 45 in gematria. For the root of HaVaYaH of Alephin is the aspect of that joining in the measure of mercy. In such a way that the first 320 are in the mixture of dross, and the second 320 are joined with the measure of mercy. And before the joining, only 288 were selected from them, and after the joining, they are considered 315 sparks, which together with the five Gevurot of Ima make 320. (above, p. 872, Item 17)

For at the time when the kings broke and fell into BYA, they were all intermingled with one another, and through this intermixing they were all included in one another, until every phase of them is included from all of them.

See answer 62.

The measure of the stature depends on the degree of coarseness of the sparks that rose from Beria, Yetzira, Assiya and joined with the lights. For all the parts of coarseness that fell from the screen at the time of its refinement, together with the breaking of the vessels, are called sparks, and they descended with the vessels to Beria, Yetzira, Assiya. See answer 1 above. (Item 958, item 6)

When the upper one couples by itself, to bring out the level of the lower one, it does not couple from the phase of the coarseness of its own screen, but rather from the phase of the externality of its coarseness, meaning from a degree lower than its own, which is called the externality of its Malchut, as above in Answers 73 and 74 — see there. For example, when it is from phase three, it gives to the lower one from phase two, which is considered the externality of the level of phase three. However, in the lower one, phase two is considered internality, since it is the whole of its level, and the externality of the lower one is phase one. (Item 912, item 80)

The discernment of the screen in Malchut, upon which the stature of the Partzuf goes out, is considered the face and internality of the Partzuf; and less than it is considered the externality. For example: if it is a screen of phase four, then the screen of phase three is considered, relative to it, externality. And if it is from the discernment of a screen of phase three, then phase three is considered internality, and phase two externality; and so on always. It is thus found that if, for example, the upper one is phase four and the lower one is phase three, then phase four together with phase three are considered the internality of the upper and lower ones: that is, phase four belongs to the upper one, and phase three to the lower one; while phase three and phase two are considered the externality of the upper and lower ones: that is, phase three belongs to the upper one, and phase two to the lower one. And so it is always. See answer 73 and 74. (p. 912, Item 80)

See below, answer 107.

Every coupling divides into Katnut and Gadlut, called GAR and VAK. And the externality of the screen of VAK of the upper one becomes the internality in the VAK of the lower one. And the externality of GAR of the screen of the upper one becomes the internality in the GAR of the lower one, as is known. And when the lower one is in Katnut, it has one internality and one externality of VAK: the level it attained from the externality of the upper one is its internality, and less than the aspect of this level becomes an externality within it. And afterward, once it attains the level of Gadlut from the externality of GAR of the upper one, which is the true internality of the lower one, the previous level of VAK of its Katnut becomes an externality upon it; it is then considered to have one internality, which is the level of Gadlut, and two kinds of externality: one is the level of the face of its Katnut, which becomes an externality upon its level of Gadlut; and the second is the aspect of the screen lower in degree than its own level, which is likewise considered an externality, as above in Answer 105. Then the externality of the aspect of the screen descends to its lower one, and it itself again remains with one internality and one externality, which are only the Gadlut and Katnut of the aspect of the screen of itself. And the reason for this is, as you know, that the Rosh and Guf of the lower one are attached to the AHP of the upper one; therefore it is always found that at the time the upper one attains its AHP, namely the aspect of its true internality, the coupling is immediately made also upon the Rosh and Guf of the lower one, at first without a form, and afterward with a form, as is known. So at the very time the upper one attains its true internality, it makes the coupling for its lower one, and gives it the aspects of the externality of the aspect of its screen. In such a way that, at the time of Katnut of every Partzuf, it has only the aspects of internality and externality of the screen, but does not yet have a true internality, and is therefore not yet fit to give anything to its lower one. It is nevertheless considered to have one aspect of internality and one of externality, namely from the aspect of the coarseness of the screen. For example, if its aspect of the bottom Hey in Einayim is from phase three, then it has an aspect of the bottom Hey in Einayim from phase two, which is considered an externality to the bottom Hey in Einayim of phase three (see below in Answer 142). These are called the first internality, which is the bottom Hey in Einayim of phase three, and the first externality, which is the bottom Hey of phase two. In truth they are both only externality, since all of Katnut is externality; only, since the essential coarseness of the screen is completed and revealed only in Katnut, and in Gadlut there is no innovation at all in the coarseness of the screen, but the only innovation is the descent of the bottom Hey from Einayim to Peh, as is known — therefore that aspect of internality and externality in relation to the coarseness in the screen is considered mainly at the time of Katnut, and for this reason Katnut too is divided into the aspect of internality and externality, even though in relation to the light within it, it is only externality. And afterward, when it attains the illumination of the drop of the coupling of AB and raises its AHP, since the bottom Hey then descends from Einayim to Peh, it then attains the GAR of lights, which are the true internality. Then the Partzuf of Katnut becomes an externality to it, and it now becomes fit to give birth. It therefore lowers the externality of its Katnut, which is the aspect of coarseness lower than its degree, namely the aforementioned bottom Hey in Einayim of phase two, since it couples upon it for the need of the Rosh and Guf of its lower one, which are attached to its AHP. It is now found also that it has one internality, which is the level of GAR that it has now attained, and one externality, which is its previous level of VAK, which likewise is not annulled, but becomes a garment and externality upon the Partzuf of GAR. But it no longer has an externality of coarseness in the screen, since it lowered it in its coupling for the need of the Rosh and Guf of its lower one. Now it has been explained that the Partzuf does not lower its externality to its lower one except at the time of its Gadlut, when it has a true internality. Also, that there is always found one internality and one externality in every Partzuf and degree — either internality and externality from the values of the coarseness of the screen, which applies only in Katnut, or internality and externality from the values of the lights, which applies at the time of Gadlut. And you must remember here that there is no difference at all in the aspect of the coarseness of the screen from the time of Katnut to the time of Gadlut, for the matter of Katnut is only from the rising of the place of the coupling, and as long as the bottom Hey is in Einayim, it has only Nefesh and Ruach, and this is Katnut, because of the exit of its AHP, as is known. And the whole matter of Gadlut is the lowering of the bottom Hey to Peh, which restores its AHP to it. But in coarseness there is no change, as will be written below in Answer 142. (p. 912, Item 80)

It was already explained above, in Answer 107, that every lower one comes out from the externality of the screen in the upper one. It was also explained there that this distinction applies only to the aspect of the Katnut of the upper one, which is the aspect of the bottom Hey in Einayim, where the vessel of Galgalta is then considered its HGT, and the vessel of Einayim its NHY. Now, the lower one comes out only from the externality of that Katnut. And even though the lower one comes out only after the Gadlut of the upper one, in which the vessel of Einayim, which was the aspect of NHY, has already risen and become HGT, it was nevertheless explained there that the Katnut is not absent even at the time of Gadlut, but becomes an externality to the Partzuf of Gadlut, see there. It is thus found now as well that the lower one comes out from the aspect of NHY and the aspect of the vessel of Einayim of the upper one, which are considered the ten Sefirot of Malchut, since all of NHY is the aspect of Malchut and the ten Sefirot of ending, where the place of the screen is, as is known. It follows that the lower one comes out from the Malchut that is in the externality of this NHY, since the coarseness in the screen is the aspect of the bottom Hey and Malchut that are in the NHY of the upper one, and the lower one comes out from the externality of this bottom Hey, meaning it comes out from the externality of the Malchut that is in the ten Sefirot of the externality of the NHY of the upper one. (p. 913, Item 83)

Since every lower one is lower in degree than the upper one, it is found that when the upper one couples to emanate the stature of the lower one, it does not couple according to the discernment of the coarseness of its own screen, but according to a screen lesser than its own screen, which is regarded as the outer discernment relative to the stature of the screen higher than it. As above in Answer 73. (913, item 83).

Aba is hinted at in the Yod of HaVaYaH, and Ima is hinted at in the Vav-Dalet of the spelling of Yod. And the reason for this is that Ima is concealed and clothed within Aba, and only the phase of Aba alone is in revelation; therefore the phase of Ima is not revealed in the letters of the name HaVaYaH, only in the spelling alone. And see below, answer 111. (Item 890, item 42)

Two lights are considered in Bina: one is the light of her own self, which is the discernment of Hochma; the other is the light of Chesed that she drew, by turning her face away from the light of Hochma. And since the primary light within her is the light of Chesed, she is considered male; while the light of her own self, although it is more important than the light of Chesed, is nevertheless considered a female discernment, because Bina pushes the light of Hochma away from herself, and this light does not become revealed in her — since ‘He delights in mercy,’ its power is weakened, and it is considered female. Therefore, when AVI were drawn from the throat of AA, which is Bina, Aba went out from the discernment of Chesed in the throat, standing at the tops of the shoulders of AA, since he is male, as above; and Ima went out from the discernment of the light of Hochma in the throat, since she is female, as above. See answer 15. (p. 890, Item 41 and 42)

Since AA is the phase of AB of MA, whose essence is Hochma, therefore the phase of the light of Hesed that Bina drew is considered posterior with respect to him, and therefore it stands behind his Garon [throat], which is the place of the tops of the shoulders of AA. (Page 890, Item 41).

The light of the throat itself is considered to be the phase of the light of Hochma, except that it is a light hidden within it, since it is in the phase of a back to this light, even though it is the light of its own self, as is known. And the light of Hesed in it is not considered to be the light of its own self, but rather like a child of it, as the ARI wrote above, p. 349, Item 51. Nevertheless, the main light in Bina is the light of Hesed, in the secret of "for He desires Hesed," but the light of its own self is hidden in the phase of a back as mentioned above; and see Answer 15. (Item 890, item 42)

It is known that, although Bina came out alone from the Rosh of AA, because of the membrane beneath the Moach Stimaa, in the secret that Hochma itself was corrected in the manner of male and female, so that Bina is found below the screen of the Rosh, as above in Answers 9 and 10 — her GAR is considered the aspect of a true Rosh. This is because the essence of her illumination is in the secret of covered Hassadim, meaning that the illumination of Hochma is not revealed in them, and therefore the matter of the screen and restriction does not apply to her at all. Hence, before the arms, which are Hesed and Gevura, began to be revealed and to expand, namely down to the chest — where the Hassadim and Gevurot are not revealed in the illumination of Hochma, as above — the light of the GAR of Bina rules there, which is the aspect of a complete Rosh. And AVI come out from this aspect of Hesed of Bina, which is the aspect of a complete Rosh. And AVI come out from this aspect of Hesed of Bina, which precedes the revelation of the arms. However, in the place where the arms began to be revealed and to expand, namely from the chest and below, where the Hassadim and Gevurot are revealed in the illumination of Hochma, as is known — there the power of the bottom Hey in the screen of the Rosh already rules, and therefore they are already the aspect of Guf and not Rosh. This is considered as Hesed clothed in Gevura, meaning that Hesed was diminished in Gevura and restriction, by force of the exit from the Rosh. Understand this. And see above, Item 9. (891, Item 43)

See above, answer 114.

This came about because of the ascent of the bottom Hey to the eyes, that is, to Hochma, and there was made there the discernment of the sockets of the eyes, meaning the place of the screen and coupling. Then Bina went out below the place of the screen; therefore AHP of Rosh went out from the degree of Rosh, and Bina and ZON of Toch went out from the degree of Toch, and Bina and ZON of the ten Sefirot of Sof went out to BYA. However, regarding the matter of the Nukva into which Hochma was corrected — the meaning is not a separate discernment of Nukva, like AVI, but rather the discernment of the Nukva within his own body, meaning the discernment of the screen and the place of coupling, in the way that was practiced in the vessel of Malchut in the Partzufim of AK, which is not considered an actual Nukva, but is called something like male and female. (p. 879, Item 29, and p. 882, Item 32)

Yisrael Saba is hinted at in the tip behind the Dalet of the Hey Rabati of HaVaYaH, and the Hey Rabati itself is Tevuna. For here the female is more revealed than the male, since they are the discernment of the Hasadim revealed through the illumination of Chochma, and this revelation comes mainly from the Gevurot, which are Tevuna, in the secret of "a woman of valor is the crown of her husband," and therefore Tevuna is more revealed than Yisrael Saba. (891, item 43).

For AA is the primary inclusion of all of Atzilut, as is known. And since his chest is the ending of the first three Partzufim of the discernment of the name MB, and the discernment of the vessels of his face is called ‘Samech,’ while from the chest downward is the discernment of his back — therefore, AVI, who stand above the chest of AA, are considered the discernment of the general Samech, while Yisrael Saba ve Tevuna, who stand below the chest of AA, are considered the discernment of the general Mem [final Mem]. There is also a second reason: because they are the stature of SAG of Atzilut, which is the stature of Bina. And the primary distinction between Samech and Mem is in the matter of the covered Chasadim, which are HaBaD HGT of Bina — the discernment of GAR — and are called Samech; while the discernment of the revealed Chasadim, which are TNHYM [Tifferet, Netzach, Hod, Yesod, Malchut], are considered lacking GAR, and are called Mem, as is known. And this distinction does not apply in the other stature-levels, but in Bina alone. (p. 879, Item 29)

The first reason is, further, because of her root in the ten Sefirot of direct light. For from the beginning of her emanation, she came out in the aspect of back to back with Hochma, in the secret of “for He desires mercy,” as is known; and afterward, in order to emanate ZON, she returned face to face with Hochma, as is known. Therefore Bina divided into two parts, which are almost opposites of one another: in her first part she chooses Hassadim and rejects Hochma, and in her second part she draws Hochma. And it is known that every disparity of form divides the spiritual into two. Therefore the whole level of Bina likewise divides into two, where her GAR is in the aspect of covered Hassadim, and her ZAT is in revealed Hassadim; and because of this they become two separate Partzufim.

The second reason is that the imprint of the bottom Hey in the screen of the Rosh of AA removes only the ZAT of Bina from the law of Rosh, namely YESHSUT, but does not remove the GAR of Bina from the law of Rosh, namely AVI, because they are covered Hassadim, and upon Hassadim there was never any restriction, as is known. And therefore they were separated into two: AVI are the aspect of Rosh and GAR, and YESHSUT are already the aspect of Guf.

The third reason is because of the Yesod of Atik. For since AA and Atik are two Partzufim, AA became the aspect of AB of Atzilut, and it receives Hochma from the HGT of Atik, while from the NHY of Atik it receives Hassadim for Bina and ZON that came out from the Rosh, as is known. Therefore AVI, who clothe upon the HGT of AA, receive covered Hassadim, since the NHY of Atik bestows upon Bina and the HGT of AA. But YESHSUT can already receive revealed Hassadim, since they are below the Yesod of Atik. Because of this they divided into two: AVI are the Partzuf of covered Hassadim, and YESHSUT are the Partzuf of revealed Hassadim.

The fourth reason is that AVI, being above the chest of AA, are still considered the aspect of the three Partzufim above the Parsa, and are considered the aspect of the name MB of the plain, the filling, and the filling of the filling. This is unlike YESHSUT, who are below the Parsa of AA, from the aspect of the chest, where the middle line of the upper half-Partzuf ends; therefore, from the side of the lights, YESHSUT have already gone out from the aspect of this name MB, as above. And therefore they were separated into two: AVI are the aspect of MB also from the side of the lights, but YESHSUT are the aspect of MB only from the side of the vessels alone, since they are still found above the ending of the legs of the upper half-Partzuf, which extends down to the Tabur, as is known. So the difference between them is great.

The fifth reason is because of the imprint of the bottom Hey of Katnut remaining at the chest of AVI, which imprint makes a Parsa within AVI themselves, from where downward the 120 combinations of Elohim begin. And since YESHSUT begin from the chest and below of AVI, therefore all of their ZAT are the aspect of the names of Elohim, as is known — unlike upper Ima, who is the names of Ehyeh, and entirely mercy, as is known. (869, Items 11, 12, and 13) And there are further reasons for this, as written elsewhere in their place.

The first is the GAR down to the chest, called Bina, and called Samech. The second is from the chest down, called Tevuna, and called closed Mem. The third is the Malchut within her. The fourth is the externality of Malchut, which is clothed in the lower ones, and these four are also in Tevuna in her greatness. Thus there are five Tevunot. (Item 910, item 75)

From the chest and above is entirely mercy, and from the chest and below, judgments are mixed into it. (895, item 45)

Up to the chest are the names Ehyeh, and from the chest downward are the names Elokim. (891, item 44)

120 permutations of Elokim in Bina are clothed within her Daat and Tifferet: 30 permutations in each Sefira. And in Tvuna they are clothed from Gevura downward, which are five Sefirot: 24 permutations in each Sefira. (Page 902, Item 59).

Because the letters of Tvuna (Tav-Vav-Nun-Hey) are son (Ben, Bet-Nun) and daughter (Bat, Bet-Tav), which is on account of her clothing in ZON, who are her son and her daughter. (Page 912, Sub Header, “and this”).

The name MB (42) of HaVaYaH — in the simple form, the filling, and the filling of the filling — alludes to the three first Partzufim, which are from the Chazeh [chest] of AA upward. These are entirely complete, by virtue of their receiving from the discernment corresponding to them in AK from his Tabur upward, as above in answer 52. However, the name MB that is in the seven names formed by the initials of “Ana BeKoach” — ABG YTC, and so forth — is in YESHSUT, which stands from the Chazeh to the Tabur of AA. For there, at the Chazeh of AA, the name MB has already been concluded from the side of the lights that come from the middle line, which concludes at the Chazeh. But from the side of the edges, which are longer than it by a lower third, we draw a further discernment of MB down to the Tabur, as above in answer 11. And it is known that this is discerned as an illumination of the vessels alone, and they are considered to lack GAR. Therefore these seven lower Sefirot are alluded to in the seven names of “Ana BeKoach,” which are seven times six letters, corresponding to the VAK, HGT NHY, as is known. There is no MB in them from the side of the substance of the letters, but only from the side of the number alone, for seven times six has the numerical value of forty-two. And this is because there is in them nothing of MB but an illumination of the vessels alone. Its source is the seven lower Sefirot of Nekudim, and this difference was the cause of their breaking. (Page 960, Item 10).

It is known that the level of Bina divided into two Partzufim — GAR and the seven lower Sefirot, into Bina and Tvuna. The reason is the impression of the bottom Hey in the screen of the Rosh [head] of AA beneath Mocha Stimaa, which brought Bina outside. It governs only the seven lower Sefirot of Bina, since they require the illumination of Hochma, and it does not govern the GAR of Bina at all, since they are in covered Hassadim, which reject Hochma in any case. Therefore Bina and Tvuna became two distinct Partzufim: Bina is still in the discernment of GAR, whereas Tvuna went out from the discernment of GAR to the discernment of seven lower Sefirot lacking a Rosh. And it is discerned that they divided into fifty and fifty. For the complete level of Bina is one hundred Sefirot, being ten Sefirot each included in the other, and ten times ten are one hundred. However, now that they have divided, there remains in Tvuna only seven lower Sefirot included in one another — that is, seven Sefirot, in each of which are seven Sefirot, and seven times seven are forty-nine, that is, fifty less one. This indicates that they lack their Rosh and their GAR, which is called Keter, meaning the entire upper half of the Partzuf, called Bina, which divided off from above them and became a Partzuf of its own, as above. For this reason they are designated the forty-nine gates of Bina, one less than fifty. However, remember that this one gate means all fifty upper gates of the upper Bina, for this gate is the secret of Keter, whose meaning is Rosh and GAR. Yet the upper Bina too is likewise not complete so long as Tvuna is not joined with her and they become one Partzuf. She too is reckoned as lacking her upper gate, which is Keter and GAR. The reason is the known one, that a lack of the NHY of the vessels causes a lack of GAR in the lights. For in truth the GAR of Bina also went out from the Rosh of AA to the discernment of Garon [throat] and Guf [body]; only, since she is in the secret of “for He delights in mercy,” no matter of restriction applies to her, as above. Nevertheless, when reckoned with respect to the bestowal of Hochma, she too lacks GAR just like Tvuna. Thus, with respect to herself she is discerned as a complete Rosh, but with respect to Abba, who is Hochma, Bina too is considered to be seven lower Sefirot lacking a Rosh, since she cannot receive or impart Hochma, by force of the impression of the bottom Hey that remained in the screen of the Rosh of AA, as above.

It follows that Bina too lacks GAR relative to Abba. Yet Bina is not on this account considered to be forty-nine gates as Tvuna is, for forty-nine gates indicates that there is in her herself only seven lower Sefirot, that is, seven times seven, as above — which is true only of Tvuna. But Bina, at any rate relative to herself, is a complete Rosh and does not lack GAR, as above. Rather, there is another discernment here, and it is in the discernment of the name MB in the simple form, the filling, and the filling of the filling, which indicates what they receive from the discernment corresponding to them in the three first Partzufim of AK, up to his Tabur, as above in answer 125. And it is known that the Partzufim of AK are the discernment of Hochma; therefore, by this reckoning, Bina is discerned as lacking the upper forty-second gate, that is, the discernment of the GAR of Hochma, which is called Rosh or Keter. For from the side of Hochma she has only forty-one gates and lacks the upper gate, that is, her Keter. For this gate is included in Abba, in the secret of the verse “Even (Gam) the bird has found a house,” and so forth. For the upper gate that Bina lacks was added to Abba, and Abba has forty-three gates, which is the secret of Gam [43].

And with this you will understand what the ARI wrote, that Moses merited Bina (above, Page 899, Item 52); and our sages said, fifty gates of Bina were created in the world, and all of them were given to Moses less one (Tractate Rosh Hashanah, page 21). It follows that he did not merit Bina in her completeness. And by the above you will understand this. For Moses merited the upper Bina in the secret of the forty-one gates in her — that is, so long as Bina and Tvuna are divided into two Partzufim, when they are reckoned as lacking their upper half, which is designated the discernment of their Keter: for Bina lacks the forty-second gate, and Tvuna lacks the fiftieth gate, as above. And to this our sages alluded when they said that all of them were given to Moses less one, that is, the fiftieth gate. For the fiftieth gate is the upper Bina, and she will not be permanently joined with Bina into one Partzuf until the end of correction, and therefore Moses did not merit her. And the ARI is speaking of the upper Bina when she is separated from the lower Tvuna, and it is this Bina that Moses merited — which likewise lacks one, namely the forty-second gate. (Page 963, Item 16).

The upper half of the Partzuf of Tvuna, that is, her Partzuf of GAR, is the Keter of Tvuna that she lacks. Thus this upper gate, which is called Keter, comprises fifty Sefirot. For so long as she lacks it and has only seven lower Sefirot, she has only forty-nine Sefirot, that is, seven times seven, which are forty-nine. But at the time when she attains that Keter, she will then have ten Sefirot, each of which is included of ten, and ten times ten are one hundred. It follows that the Partzuf of GAR that she lacks comprises fifty Sefirot. (Page 964, Item 17)

It is the discernment of the GAR of Hochma that Ima lacks, because of her going out from the Rosh [head] of AA. For the Hochma Stimaa of AA brought Bina out of the Rosh, and Hochma Stimaa itself was corrected in the manner of male and female — that is, the discernment of the screen upon which the ten Sefirot of the Rosh of AA come out from above downward in the level of AB, as above, that AA is the level of AB of MA. And this measure that became hidden from Bina because of her going out from this Rosh of AB is called the upper forty-second gate, or the discernment of her Keter which is included in Abba. And at the time when Tvuna together with Bina become one Partzuf, upper Ima then attains that forty-second gate, as above in answer 126. And see all this in Etz Chaim, Gate 13, Chapter 13. (Page 965, Item 18).

For you know that the cause of Bina's lack of the upper forty-second gate is the Hochma Stimaa that brought her outside, as above in answer 128. And the reason is known: this going out was for the sake of her son, who is ZA, as the ARI wrote above in his explanation of the verse “And a river went out of Eden” — that this was in order to water the garden, which is ZON (Page 882, Item 32). And this is the allusion: the lack of the forty-second gate made her EM [41, mother] to ZON, for there remained in her only forty-one gates [41], which are the letters EM [41]. For no Mocha can come into being until Bina goes outside, as is known. (Page 965, end of Item 18).

For the essence of the Partzuf is the measure of the Katnut that was in it, as is known. And since at the time of Katnut it had only two vessels — Galgalta and Einayim, which are Keter and Hochma — the light of Ruach was clothed in Galgalta, which is therefore called HGT, and the light of Nefesh was clothed in Einayim, which are therefore called NHY. It follows that the screen of the ending is in the vessel of Einayim. Hence, even at the time of its Gadlut, when the bottom Hey descended from Einayim to Peh, since it acquired its AHP, still the imprint of the bottom Hey from the time of Katnut remains in its Einayim. Namely, in the old NHY that rose and became HGT, where the vessel of Yesod became the upper third of Tifferet, so that the screen of Katnut is found at the place of the chest, as is known. Therefore the new AHP that it attained at the time of Gadlut are considered the aspect of posterior and judgment, because they are found below the chest, namely below the aspect of the ending of Katnut. Hence a great distance is made between the vessels of the face of the Partzuf, which are Rosh and Guf from the chest and above, which are above the screen of Katnut and are considered the aspect of GAR, and the new AHP, which are the four lower Sefirot, TNHY, which are below the screen of Katnut, which are the aspect of lacking a Rosh, since they are found below the screen of ending from the time of Katnut. And this is the secret of what our sages, of blessed memory, said concerning Moses our teacher, peace be upon him (in Midrash Tehillim) on the verse “A prayer of Moses, the man of God” — that from his waist and above, Moses is called Elohim, and from his waist and below he is called a man. (884, Sub Header, “And The Reason”)

For the first Mochin of ZA, which is the Mochin of Yenika [nursing], meaning the discernment of the light of Ruach, Bina must arouse within herself the discernment of Katnut of the discernment of the bottom Hey in her eyes — that is, the discernment of the screen of her phase one — whereby she goes out from the discernment of Rosh to the discernment of a body without a head. She then couples by herself, from the discernment of this screen, and measures the stature of phase one for ZA, which is called Mochin of Yenika. Thus Ima goes outward in order to give the first Mochin to ZA, and without this there could be no existence of Mochin for ZA. This is the secret of, ‘and the mother is crouching over the sons,’ etc., for Ima diminishes herself in order to nurse the sons. (p. 883, Item 33)

For the Sealed Chochma, which is the secret of the eyes, was corrected in itself as a kind of male and female, meaning the discernment of the screen of the ten Sefirot of the Rosh of AA, which was corrected beneath its Chochma. And it is found that Bina, being already below the screen, receives from the screen from above downward, which is the discernment of Guf and not Rosh, for every Rosh means from the screen upward. (881, item 30).

The GAR of Bina do not diminish at all because of their being beneath the screen of the Rosh of AA, for the reason that no restriction whatsoever applies to the light of Bina, since she is in the secret of “for He desires it,” and restriction does not apply to the light of Hassadim, as is known.

The AHP that fell and went out beyond every degree by force of the rise of the bottom Hey to Einayim are called by the name Mantzpach. And the reason they are so called is that this AHP is the aspect of the ending of the degree, namely TNHYM, and it is known that the ten Sefirot of NHY are the aspect of the ending of every degree; therefore they are called by the name Mantzpach, the final letters of the alphabet that end every word. You already know that vessels are called letters, and the letters of the face, which are the aspect of Rosh and Toch of the Partzuf, are the aspect of the twenty-two letters, while the final letters in the Partzuf are the aspect of the final Mantzpach.

These Mantzpach are called the essence of the five Gevurot [HG], which return to the Partzuf only at the time of Gadlut. However, at the time of Katnut, the Partzuf receives only the aspect of the illumination of the Mantzpach, and not the Mantzpach itself. That is to say, at the time when there is only the aspect of Rosh and Guf in the Partzuf, and the bottom Hey is in Einayim, the Partzuf then has only the aspect of VAK, which are called HG, namely HGT NH, as is known. However this is only from the aspect of the level of the lights, which is the level of ZA; but on the side of the vessels it has Keter and Hochma, namely Galgalta and Einayim, only that they are called HGT NH after the lights, which are Nefesh and Ruach. Therefore this is called by the name illumination of HG, meaning HG from the aspect of lights, and not from the aspect of vessels, as above. However, at Gadlut, when the AHP return to it, it then acquires the essence of HG, meaning also the aspect of the vessels of HG. So the HG of the lights are found clothed in the HG of their vessels, and therefore the HG acquire the aspect of GAR. For at the time of Katnut, when it had HG only from the side of the lights and not from the side of the vessels, the HG were clothed not in their own place, but in the upper vessels, and the Partzuf was lacking GAR. And now, when the essence of the HG returns, namely the vessels called Mantzpach, the lights come into their own vessels, and the Partzuf attains GAR. (962, Items 13, 14, and 15)

The seven lower [Sefirot] are called the five Gevurot at the time of Katnut. They are the discernment of the five Chasadim and the five Gevurot. Their root is by the power of the ascent of the bottom Hey to the eyes, when the bottom Hey then mixed into every single Sefira up to Hochma, as is known, and the bottom Hey became the discernment of the left line in every single Sefira up to Hochma, while the essence itself of the Sefira is the discernment of the right line within it. And since the seven lower [Sefirot] are mainly only the discernment of the five Chasadim — HGT, NH — for Yesod is only a discernment that includes the five Chasadim, and likewise Malchut, as is known — therefore the two lines are called by the name of the five Chasadim and the five Gevurot, and their coupling together is the secret of the middle line, which is called Daat, Tifferet, Yesod, as is known. (p. 965, Item 14 and 15)

The illumination of the two thirds [Hey Gimel] means the measure of the smallness of the lights, which is the stature of ZA lacking GAR. And the lights are clothed not in their place, that is, in the Galgalta and Eynaim. And the very substance of the two thirds means that the Partzuf acquires the discernment of the vessels of the two thirds, which are Mantzepach, at which point the two thirds of the lights descend to their place, to Mantzepach, and the Partzuf attains the GAR. (See Answer 134).

For Mantzapach are Bina and ZON that went outward, whose essence is the ZAT, and so too they are HGT and NH, which are ZAT. (See answer 134).

For every phase that rises from BYA to Atzilut is comprised of 320 sparks. And the sorting of it is by the 32 paths of Hochma, which sorts out from it 288 sparks, and lowers the rest as waste. See answer 100. (Page 871, Sub Header, “And it is necessary”).

Since the lower one is attached to the NHY of the upper one in a single wall, it follows that at the time when that first spirit finishes spreading into the lower one — that is, after it has received the whole discernment of its Mochin of Yenika [nursing] — in the secret of, ‘And the child grew and was weaned,’ the upper one no longer has anything to give it. Behold, the lack of the lower one’s bestowal is felt by the upper one as well, since they are attached to one another. And this arouses the upper one to rise as MAN to the one above it, in order to receive a new bestowal for the sake of the lower one. Therefore, this is considered as though the lower one raises its upper one as MAN to the one above it. (p. 892, Sub Header, ‘Behold’)

For every Katnut has its own particular Gadlut: after attaining the Katnut and Gadlut of phase two, the Katnut of phase three begins, at which point that whole order that was in the Katnut of phase two begins anew, namely the first Ruach, the first intercourse, and so on until the completion of nursing, at which point it rises in MAN to the Gadlut of phase three. And after that, the Katnut of phase four begins, with all its stages, until the completion of nursing, and afterward the Gadlut of phase four. See below in Answer 142. (Item 895, entry beginning "And the reason" — see there for the whole continuation)

For at first, when the lower one rises with the upper one to the one still higher, in the secret of MAN, without form, and the upper one receives on its behalf that first Ruach, this first Ruach already includes all the Mochin of NRNHY of Nefesh and NRNHY of Ruach. Only the upper one measures them out and gives them to the lower one in the order of the degree, little by little, as is known. Hence, until the completion of the Mochin of nursing, the lower one no longer needs a new rise of MAN, since the first MAN suffice for it. (Item 876, entry beginning "And what is")

Behold, Katnut is the aspect of the lack in the Partzuf, namely that it lacks its GAR; but certainly there is a difference as to from which level the Katnut comes. For example: when the sparks rise from the measure of the coarseness of phase three, and because of the bottom Hey in Einayim, it can receive only the level of phase one, which is a body without a head — this phase one is not at all similar to the phase one of phase two, since the distinction lies in the measure of the engraving and the lack. For in the phase one of phase three there is a lack of the GAR of Hochma, since the completeness of its ten Sefirot is at the level of Hochma, and now in its lack it is found lacking its own completeness, which is Hochma. This is unlike the phase one of the aspect of Neshama, where in this Katnut there is no engraving or lack of the light of Hochma at all, since even at its Gadlut it will have no head of the aspect of Hochma, but only a head of the aspect of Neshama, namely the aspect of the GAR of Bina, which are Hassadim. Likewise the Katnut of ZA is not at all similar to the lights of Neshama, since the head of ZA needs, at the very least, an illumination of Hochma; nor is it similar to the lights of phase three, which is Hochma itself, since ZA does not need Hochma itself, but only the illumination of Hochma. It follows that there is a certain difference in the Katnut between the degrees, which is the aspect of the engraving and the lack from the kind of completeness of the Gadlut of that particular degree. (895, Sub Header, “And The Reason”)

The measure of coarseness in the levels depends on the sparks selected from BYA. (958, item 5)

The phase of coarseness is included in the records and sparks of the lower one himself, but the screen he attains through the upper one — that is, through his inclusion in the coupling of the upper one, he attains the phase of the screen from him. (Page 958, Item 5).

There are many reasons for this: The first is because of the progenitors, namely YESHSUT, since YESHSUT need to attain their Gadlut and unite with AVI into one Partzuf, for there is no impregnation of ZA except in YESHSUT, and specifically at the time when the Rosh of Yisrael Saba and Tevunah joins the lower third of the Tifferet of AVI into a single phase, and the Partzuf as a whole receives the degree of AB SAG, as is known. The second reason is that the beginning of the root of ZON begins only through the annulment of the Parsa by force of the drop of the coupling of AB SAG of AK, as it was in the secret of Vav and a dot of the Yesod of AK, which influenced AVI of Nekudim, this being the root of ZON, from the aspect of the AHP of the NHY of AK that went out to BYA at the time of the second restriction. And the third reason is, in order to give birth to the Katnut of ZA, so that it will have the aspect of the engraving and the lack of the illumination of Hochma, in such a way that it will be fit to receive the aspect of Hochma at the time of its Gadlut, as written in Answer 142, that Katnut and Gadlut must be of one kind.

For the entire Guf and Etzem [body and bone] of the lower one cling only to the AHP of the upper one, as is known. Therefore, at the time of Gadlut of the upper one, when the upper one raises his AHP, the Guf and Etzem of the lower one rise together with him. For this is so in all the degrees, as is known. (Page 865, Item 1).

Since there were three partners to the seven lower ones of Nekudim at the time of their emanation, namely: the inner NHY of AK, and AVI of Nekudim, as is known, therefore the body and legs of ZA likewise have three discernments of AHP cleaving to them: one is in the AHP of the Partzuf of Keter, which is the discernment of the AHP of the NHY of AK, which in the Partzufim of Atzilut is the AHP of the NHY of Atik and AA. The second is in the AHP of Aba, and the third is in the AHP of Ima.

For there are four discernments of coarseness in every Melech [king], called paths, meaning that upon them the coupling is made with the upper light, each producing a stature of ten Sefirot according to the measure of its coarseness. And eight times four is thirty-two. And the illumination of Aba in them is called the thirty-two paths of Chochma, since it illuminates in each and every one of these thirty-two paths. (870, item 14).

Two discernments of bestowal are considered in Partzuf Keter: one is the light of Hochma; the other is the light of Chasadim. This follows from the discernment of the ten Sefirot of AVI, since at first Keter bestowed the light of Hochma upon the Sefira of Hochma of AVI. And when Bina was emanated, in the secret of, ‘for He delights in mercy,’ she turned her back to Hochma and received the light of Chasadim from Keter. Thus Keter has a double bestowal: it bestows Hochma upon the Sefira of Hochma, and it bestows the light of Chasadim upon the Sefira of Bina. And this same matter applies also in the secret of the Partzufim: for from the discernment of HGT, Keter bestows the light of Hochma upon AB; and from its discernment of NHY, it bestows the light of Chasadim upon SAG. (p. 944, Sub Header, ‘Indeed’)

It is because of the imprint of the five judgments that remains in the membrane of Moach Stimaah [sealed brain], which takes Bina out of the head, and she is not fit to receive Chochma. And it is true that Bina is regarded as GAR since she "desires mercy," yet she still cannot separate her Achoraim [backs] from the light of Chochma, so long as the Parsaot [partitions] of Atzilut have not been annulled, so that she should not leave the discernment of Rosh for the discernment of Guf, as with Yeshsut, as is known.

There is a great difference between the aspect of the three Yesodot for lights, sparks, and vessels, and the aspect of the Yesod of the place of the coupling. For these three are only the aspect of clothings in the screen of those Yesodot, in order to fit the measure of the level suited to the need of the three aspects of the fetus. And although these three Yesodot are from the time of the Katnut of AVI and YESHSUT, from when they were divided into two Partzufim, still, on account of there being no absence in the spiritual, the Yesodot of Katnut remain even after the Gadlut of the Partzuf, so that when the upper one couples to emanate the level of the lower one, it does not measure it according to the aspect of the screen of its own Gadlut, but rather awakens the screen of Katnut remaining in it, upon which it couples in accordance with the MAN of the lower one, as is known. And since these are the general Nefesh, Ruach, Neshama, Haya, Yechida of the fetus, the coupling is therefore made in the clothing of the screen of the Yesod of Tevunah for the need of the vessels, which are the aspect of NHY; and for the sparks, which are the aspect of Ruach and HGT, the clothing is made from the measure of the screen at the place of the chest, which is the measure of Ruach; and for the lights that are Neshama, Haya, Yechida of the fetus, the coupling is made in the clothing of the screen of the Yesod of upper Bina, which is the aspect of GAR. However, the coupling is necessarily at the place of the Yesod as it now is, which is the Yesod of Gadlut, namely from the aspect that AVI and YESHSUT have now returned to being one Partzuf, so that this Yesod is at the place of the chest of AA, where at the time of Katnut was the Peh of the Rosh of YESHSUT. (p. 945, Item 148)

The place of pregnancy is in the first Tevuna — that is, the Tevuna that clothes over the lower third of Tifferet of the supernal Ima — where her mouth is at the place of the chest of Arich Anpin. (Ibid.)

You already know that AA divides at the Tabur into two Partzufim: from the chest and above is the Partzuf of the name MB, whose middle line ends at the chest, which is the place where the Yesod of the upper half-Partzuf ends, as above in Answer 11. You also know that when the NHY of AA rise. And it is known that when the NHY of AA rise to HGT, then AVI also rise together with HGT to the preceding GAR of AA. AVI are also found to become the measure of the upper half-Partzuf of AA, whose Yesodot end at the place of the chest of AA. And it is known that when the NHY of AA rise to HGT, which is by virtue of their unification with the NHY of Atik into a single phase, the place where the Yesod of AA ends is found to be equal to the place where the Yesod of Atik ends, namely at the place of the chest of AA as it was before. In such a way that the Yesod of AA is now clothed within the Yesodot of AVI, which likewise stand at the place of the chest as before. (949, Sub Header, “And This Is”)

You already know that every lower one fills the vessels of the upper one that were emptied at the time the screen of the Guf of the upper one was refined, as stated regarding the Partzufim of AK. You also know that the Guf of the Partzuf of Keter of AK was already filled in complete fullness down to its Tabur, by its two Partzufim AB and SAG, and these fillings are called garments. It is thus found that from the Tabur and below, AB and SAG of AK were not sufficient to clothe it, since they are short garments that do not reach beyond the Tabur. Therefore the ten Sefirot of Nekudim came, and afterward the ten Sefirot of Atzilut, which clothe the TNHY of AK from the Tabur downward. Now, at first only the GAR of Atzilut came out, which receive from the corresponding aspect in AK from its Tabur and above, and therefore they are not yet considered true garments needed to fill the lights for the TNHY of AK, since only the ZAT of Atzilut, which are ZON, are alone attributed to the TNHY of AK. And this is the secret that after the first three Partzufim of Atzilut were completed, and AA too clothed in them down to the Tabur, like AK, AA saw that its NHY were exposed, meaning that within it there awakened the measure of the lack of light that had still not been completed even in the NHY of AK; and therefore it raised MAN to the upper ones, up to AB SAG of AK, from where the drop of Hesed descended that annuls the Parsaot, and raises the Rosh and Guf of ZON from BYA to Atzilut, and corrected them; and after its birth it descended and became a garment for the place from the Tabur and below of AA, by which measure the place from the Tabur and below of AK is likewise filled. (p. 914, Item 84)

After the Partzufim raised MAN up to AB SAG of AK, the coupling of AB SAG took place, and the light of this coupling reached Atik of Atzilut. And it is known that the illumination of AB brings the bottom Hey down from the eyes to its place, and temporarily nullifies all the Parsaot, which are the new boundaries made in the second restriction, as is known. Therefore, the Parsa between Atzilut and Beria was also nullified, and the lower two thirds of NH of Atik that were in BYA — to which the discernment of the body and soul of ZON are attached — rose, and it raised them to Atzilut, in place of the two thirds of the middle NH standing in NHY of AA; and the middle two thirds rose to the place of the first two thirds of his NHY, standing in HGT of AA. (p. 914, Item 84)

After all the aspects of the Katnut of YESHSUT were completed, they rose as MAN to upper AVI for the inclusion of the coupling within them, for the need of the Mochin of Gadlut, as is known, in all the Partzufim. And it is known that every illumination comes only from Ein Sof, and therefore, at the time when YESHSUT rose as MAN to upper AVI, AVI likewise raised MAN to their own upper one, and that upper one to the one above it, until the Rosh of AK, which receives the aspect of new light from Ein Sof upon the MAN raised to it, and there comes out a level of ten Sefirot upon this MAN, called Mochin, or the drop of the coupling and MAD; and these Mochin descend from Partzuf to Partzuf until they come to their first place, namely in the first Partzuf, which was the first to raise MAN, for whose sake the light of Ein Sof descended. Hence every drop of birth and new emanation is attributed to AB SAG of AK, which are the first to receive the light of Ein Sof.

And therefore, when these Mochin reached Atik, and it too coupled from the aspect of these Mochin in its Yesod and Atara, all the Parsaot in Atzilut that came by force of the second restriction, namely by force of the rise of the bottom Hey in Einayim, as is known, were then breached; and then the Yesod of Atik was breached as well, since the screen of the Yesod of Atik makes AA into a Partzuf separate from it, on account of the rise of the bottom Hey to Einayim. (As above, page 726, Act 8) And now AA and Atik became one Partzuf.

The ascent of MAN of Yisrael Saba ve Tevuna to AVI (as above in answer 156) joined AVI and Yisrael Saba ve Tevuna into one Partzuf, in which Yisrael Saba is included in the discernment of Aba, and Tevuna is included in the discernment of Ima, in the way explained above, page 670, Sub Header, ‘Adam HaRishon’; see there. For all the discernments explained regarding the ascent of ZON to the chamber of AVI, in order to beget the soul of Adam HaRishon, apply likewise to the ascent of Yisrael Saba ve Tevuna to the chamber of AVI, in order to beget ZA. And it was explained there that ZA becomes the discernment of Aba, and the Nukva the discernment of Ima, and the soul of Adam HaRishon was born from the discernment of ZON, and not from the discernment of AVI. So it is here too: although Yisrael Saba ve Tevuna were included and became the discernment of AVI, nevertheless ZON were born from Yisrael Saba ve Tevuna and not from AVI. And this is what the ARI is precise about above (p. 945, Item 148), that the place of the coupling and pregnancy is in the head of Tevuna; see there. (p. 943, Item 146)

After AA and Atik became a single Partzuf, and the NHY of AA rose to the place of the NHY of Atik, meaning to the place where AVI stand, AVI are now found in the phase of below the Chazeh of AA, which rose to the Peh of his Rosh, where the Hassadim are revealed. And this is the rule in every place where NHY rise to HGT: HGT gain the phase of the revealed Hassadim of NHY. And see in Pri Etz Chaim, in the Introduction to the Gate of Shabbat, Chapter 5. (Item 920, item 89)

You already know the difference between the Partzufim of AK and the Partzufim of Atzilut: the Partzufim of AK are the aspect of the five Partzufim of the light of Hochma, while the Partzufim of Atzilut are the five Partzufim in the illumination of Hochma within Hassadim, and not Hochma itself. This is because the matter of the five Partzufim of Atzilut is only to complete the aspect below the Tabur of AK, which is the aspect of MA and BON, namely ZON, whose entire correction is only the aspect of the illumination of Hochma within Hassadim, like the aspect of ZON of direct light. You also know that there are two bestowals to Keter: from HGT it is Hochma, and from NHY it bestows Hassadim, as above in Answer 149. Therefore ZAT of Atzilut cannot come out from the coupling of kissing, which is the bestowal of Hochma, but must come out from the aspect of NHY, which is the coupling of the Yesodot, from where comes the bestowal of Hassadim. Yet they also need the coupling of kissing, since ZON cannot come out in the bestowal of Hochma without true GAR preceding them, just as a body cannot come out without a head. For once the light of Hochma is revealed in GAR, ZON can receive the illumination of Hochma from them. (947, Sub Header, “And Now”)

For that drop of MAD is the drop of the coupling of AB that brings down the bottom Hey from Einayim and cancels the Parsaot, which comes from Moach Stimaah, which is AB and the Hochma of AA, as is known. And it is known that AB illuminates only down to the Tabur and nothing at all from the Tabur downward. Hence, these MAD are discerned as the phase of the name HaVaYaH missing the bottom Hey, which indicates the phase of illumination of below the Tabur, which is missing in it. (Item 928, item 106)

For the filling of Alephin is the phase of ZA, and the filling of Heyin is the phase of the Nukva; and since the phase of the Ibur [impregnation] is only from the level of NHY, which is the level of Malchut, therefore the MAN are the phase of the filling of Heyin. (Page 929, Item 110).

They are from the filling of AB, the filling of MA and the filling of BON. And the filling of SAG is missing from them, because SAG serves here only as a passageway. The reason is that the GAR of SAG are covered Hassadim, whereas here they are revealed Hassadim in the illumination of Hochma, which is drawn from the level of AB. (Page 928, Item 106).

The HBD of AVI are two names Ehyeh in the filling of Yods; the HGT of AVI are two names Ehyeh in the filling of Alephs; and the NHY of AVI are two names Ehyeh in the filling of Heys. And in the same way the HGT of AA are likewise divided, from the Peh [mouth] to the Tabur. (Page 930, Item 114).

See answer 162.

Because MAD is the level that descends from above downward for the purpose of clothing; and since there is here only the level of Nefesh, it is therefore in the filling of Heys, for nothing is revealed here but the level of Nefesh. (Page 931, Item 115; Page 943, Sub Header, “and what”).

The measure of coarseness is discerned only in the MAN that ascend from below upward. When the place of the coupling is in Bina, it brings out the level of Bina; when it is in the Einayim, it brings out the level of ZA; and when it rises to Galgalta, it brings out the level of Malchut. Therefore, since what is here is the discernment of Ibur [impregnation], the coupling is made in the place of the two names Ehyeh of Yods, which is the discernment of the Keter that is in the HGT of AA, standing in the place of the Garon [throat]. It therefore brings out the level of Malchut. (Page 939, Item 115).

For although Hochma, which is Mocha Stimaa, was corrected within herself in the manner of male and female and brought Bina, which is the Garon [throat], outside, this does not mean that separate male and female were made in Hochma Stimaa itself, as in AVI who are below the Garon. Rather, it means in the discernment of the Nukva that is in his Guf [body] — that is, in the discernment of the screen of the Rosh [head], as is the practice in the Partzufim of AK as well. Only, since this took place here in the place of Hochma, Bina came out below the discernment of the Rosh. But this in no way touches Mocha Stimaa itself, which is found above this screen, and therefore the male and female are in the aspect of a single Partzuf, like the Partzufim of AK, and there is in them only one YHV. This is not so with AVI who are below the Garon of AA, who are found beneath the screen of the Rosh: there AVI became two Partzufim separate from one another, each of which has male and female in its own Guf. For there is a great difference there between Abba and Ima, since Abba came out in the secret of the Hesed at the tops of the shoulders of AA, while Ima came out from the discernment of the light of the Garon; and Ima is also in a posterior position toward the light of Hochma. They therefore became two distinct Partzufim, and they are two names Ehyeh and not a single name, as is Mocha Stimaa. (Page 935, Item 123).

See answer 167.

The first is the sorting of the dross found in his MAN, which ascend from BYA, and this is done by Abba, in the secret of the 32 paths of Hochma. The second is the sweetening of the bottom Hey in the first Hey, in the secret of the association of the quality of mercy with judgment, and this is done by the five Gevurot of Ima, in which ZA is included at the time of his mingling in the coupling of Ima. See above in answer 17. (Page 958, Sub Header, “and with”).

The source of the drop of the coupling that brings the bottom Hey down from the Einayim and annuls the Parsas is AB of AK, since it is above the second restriction. For the second restriction began from SAG of AK, as is known, and therefore the illumination of AB annuls the second restriction and all the screens that are drawn from its side.

The first cause is the rise of MAN of YESHSUT to AVI for the need of the Mochin of Gadlut, at which time all the upper Partzufim likewise raise MAN up to AB SAG of AK, as above in Answer 156.

The second cause is the coupling of AB SAG upon the MAN raised to them, and a new light was drawn to them from Ein Sof, and there came out there a complete level upon this MAN, called Mochin, or MAD. For the aspect of the screens and coarseness included in the records are called by the name MAN, and the level of the ten Sefirot that comes out upon the MAN is called by the name MAD. And the illumination of this MAD descended until it reached Atik and its Nukva of Atzilut.

The third cause is the descent of the drop of MAD in Atik down to the coupling of Yesod and Atara, which annuls all the Parsaot of Atzilut that were made from the root of the rise of the bottom Hey in Einayim, namely the Parsa in the “belly and its innards,” which is likewise the aspect of the membrane beneath the Moach Stimaa, and the aspect of the screen of Yesod, and the aspect of the Parsa of the ending of all Atzilut, standing between Atzilut and Beria.

The fourth cause is the annulment of the Parsaot: through the annulment of the Parsa between Atzilut and Beria, the lower thirds of Atik rose from BYA, together with the aspect of Rosh and Guf of ZON, which are the secret of Vav and a dot, to the place of the middle thirds of Atik, where the NHY of AA stand; and also, through the annulment of the Parsa in the “belly and its innards” of Atik, Atik and AA united and became one Partzuf.

The fifth cause is the return of AA and Atik to one Partzuf, which brought about four things: First, that the NHY of AA became the aspect of the NHY of Atik, through which they rose to the place of its HGT, where the NHY of Atik stand; so the Yesod of AA is found to end equally with the Yesod of Atik, namely at the place of the chest of AA. Second, that this whole place, which was in the aspect of HGT, meaning in covered Hassadim, was turned and became the aspect of revealed Hassadim, since the NHY of AA now took hold of this whole place from the Peh to the chest. Third, that the Yesod of AA now comes to the Yesodot of AVI, since, through the Yesod of AA becoming the Yesod of Atik ending at the place of the chest of AA, that is the place of the aspect of the Yesodot of AVI, as above in Answer 153. Fourth, that the Rosh and Guf of ZON, which were attached to the Yesod and Atara of Arich Anpin, rose together with this Yesod and Atara to the place of the Yesodot of AVI, namely to the place of the chest, where the Yesodot of AVI now clothe upon the Yesod of AA.

The sixth cause is the drop of MAD of AB of AK, which descended also to the Moach Stimaa of AA, so that AA too coupled in the secret of palate and throat, called the coupling of kissing, from where it reached AVI as well, and they too coupled in the coupling of kissing; and then they lowered the bottom Hey from the Einayim of YESHSUT, and they received new Mochin and NHY, namely that YESHSUT raised their fallen AHP, and with them also the aspect of Rosh and Guf of the portion of ZON attached to their AHP. It is thus found now that all the portions of ZON have already risen, since the NHY of AA raised with them the Rosh and Guf of its own portion, namely from the secret of Vav and a dot; and the new AHP of YESHSUT raised the Rosh and Guf of the portion of ZON from the aspect of their portion from the time of Nekudim. And all three aspects of the Rosh and Guf of ZON now stand in the three Yesodot of AA, Aba, and Ima, clothed one within the other. You already know that Yisrael Saba is included in Aba, and Tevunah is included in Ima, as above in Answer 157.

The seventh cause is that the drop of kissing of Aba, which is AB, descended to his Yesod, which is the aspect of 32 NTH, and descended and refined the dross that was in the 320 sparks, which are the 32 Malchuts, and brought them down as refuse, and selected from them only 288 sparks, which are the secret of the white in the offspring, since they are the aspect of the very essence of the Sefirot of ZA, from the aspect of the line and a half on the right, meaning that the left line is absent from them, which is the aspect of the bottom Hey mixed into the ten Sefirot, as above in Answer 135. The reason is that Aba had already brought down every aspect of the Malchuts within him, which are of the aspect of judgment and dross, upon which there is no aspect of a screen, so that all the Sefirot of ZA are found entirely clean of the aspect of Malchuts; therefore it is considered the aspect of the right line of the ten Sefirot alone, without any coarseness of the bottom Hey — and this is the secret that Aba gives the white within it. And Ima also couples from the aspect of her Katnut, namely from the aspect of the bottom Hey in Einayim remaining in her from the time of Katnut, and then Ima gives the illumination of her five Gevurot to the 288 sparks, so that the bottom Hey of the clothing remaining in the 288 sparks is thickened by the five Gevurot of Ima, and passes through all the ten Sefirot of ZA, and makes in them the line and a half on the left. And the aspect of the coupling of Aba, which corrects the line and a half on the right, is called the first day of the days of absorption; and the aspect of the coupling of Ima, which corrects the line and a half on the left, is called the second day of the days of absorption. And after this, AVI couple with one another, and then these lines of AVI join together, which is the aspect of the third day of the days of absorption.

The essential aspect of ZON, which are of the phase of Vav and a point, are attached to the Yesod and Atara of Arich Anpin; and the Yesod of Arich Anpin is clothed within the Yesods of Aba and Ima. (Page 923, Item 98).

The purification of the dross is through Aba, and the correction of the lines is through Ima.

Since there were three partners in the ZAT of Nekudim in the emanation of ZON, which are the ZAT of Nekudim: the NHY of AK and the NHY of AVI. Hence, they are joined together in the phase of AHP, which are: the AHP of Keter of Atzilut, which are Atik and AA, which are the phase of the inner NHY of AK, which is also the Partzuf of the Keter of AK. And the AHP of AVI and Yashsut, which are returned to a single Partzuf, are in the place of the AVI of Nekudim at the time of their Gadlut.

Even though NHY of AA rose to HGT, and HGT too rose to GAR, and likewise the middle thirds that were clothed within HGT of AA also rose to GAR, and so on — nevertheless, they are all considered together: both the discernments that rose to HGT, and the discernments that had previously been in HGT, just as they are now found together at the time of the coupling for the impregnation of ZA. For they all participate in his emanation, as written in Part 11. And the reason is that there is no absence in the spiritual, and the whole matter of change of place said of the spiritual is nothing but a matter of addition to its previous discernment, as is known. (p. 919, Item 86)

They rose to the phase of the GAR of their own, and became there new GAR of AVA, and the GAR of their own rose still higher, for this is the rule, that it is impossible for any ascent to happen to a lower Partzuf, unless all those above it ascend first. As is known in the secret of the ascents of the Sabbath. (Item 920, item 87)

It was already explained above in Answer 175 that, since there is no absence in the spiritual, all the phases that were previously in HGT are also found there, which is the secret of the inclusion of all the phases of NHY and HGT, and of Atik and AA from the time they were two Partzufim, and so on, all of which participate in the emanation of ZA. And accordingly, the ARI says that the HGT of AA are still clothed within the inner NHY of AA, even though, from another perspective, they have indeed already risen to the phase of GAR, as mentioned above. (Item 919, item 86; Item 920, item 87)

Since AA and Atik became one Partzuf, the NHY of AA are found in the place of the NHY of Atik, namely in the place of his own HGT, and the HGT of AA are in the place of the HGT of Atik, namely in his own GAR. (Page 920, Item 87).

For after the drop of MAD reached the eyes and nose, and from there to the Yesod and crown of Atik, the Parsa within the innards of Atik was nullified — the outer one, between AA and Atik as separate Partzufim — and the two became one Partzuf. Thus HGT of AA rose to the place of his GAR, where HGT of Atik had stood, and with them rose also the discernment of the upper thirds that are clothed in these HGT, which contain also the discernment of the Yesod of Atik; therefore his screen departed from there. However, the ARI does not wish to elaborate on Atik, as is known; therefore he abbreviates and says that it cannot bear so many lights — meaning, since the lights of NHY of AA, which are revealed Chasadim, came to this place, the place of the Yesod of Atik was clarified [as being] further up, in the HGT that had been there before, which are in GAR of AA. (p. 920, Item 89)

For besides the difference of covered Chasadim that exists between AVI and Yisrael Saba ve Tevuna, as is known, there is yet another difference in this matter between Aba Ila’ah and Ima Ila’ah themselves. For the root of Aba Ila’ah — that is, his two and a half Chasadim — remained sealed within the Yesod of Atik. But the roots of the Gevurot of Ima Ila’ah went out from the Yesod of Atik and were revealed in the HGT of AA, as the ARI writes in Etz Chaim, Gate 14, end of Chapter 1; see there. And on this his words here revolve: that after the breaking open of the Yesod of Atik, the two and a half Chasadim of Aba were also revealed outward, and now there is no longer any difference between Aba Ila’ah and Ima Ila’ah. (p. 920, Item 89)

For in truth Atik was corrected to be the root for the light of Hassadim, and AA to be the root for the light of Hochma. However this is only from the aspect of the division of the five Partzufim of Atzilut into twelve Partzufim. Then Atik bestows Hochma upon AA, to the root of its part from the chest and above, which stands in the Peh of AA, as is known. But Atik itself became the root for the light of Hassadim, and it bestows from the Yesod and above the aspect of covered Hassadim to AVI, as above in Inner Observation, Part 8. And when they are in this manner, AA too does not bestow Hochma, for all bestowal is from the aspect of the HGT of the Partzuf, and since its aspect of HGT is in covered Hassadim, how could it still bestow Hochma from it? Therefore, when AA wishes to bestow Hochma upon the Partzufim, it must become one Partzuf with Atik, at which time the HGT of AA become the aspect of the NHY of Atik, and it can then bestow the illumination of Hochma through them. And you must remember the rule stated above, that wherever NHY rise to HGT, the HGT itself becomes the aspect of revealed Hassadim.

You already know that the upper one always fits its coupling to the measure of the MAN, namely the records of the lower one, that rise to it for the inclusion of the coupling. And it is known that there are two aspects in the records: one is the refined light within them, which is the aspect of direct light, the aspect of the GAR of the records, which remained in Atzilut; and there is also the aspect of coarse light, which are the aspects of the coarseness and the reflected light, called sparks, which are the aspect of the light of Hassadim and HGT, and were able to descend with the vessels to BYA. And the vessels themselves are the NHY in all of them.

Therefore, in order to correct the vessels, AVI need to clothe in the screen of the aspect of NHY of Katnut, namely the aspect of the Yesod of Tevunah, at the time when they were divided into themselves as a Partzuf separate from upper Ima. And in order to correct the sparks, AVI need to clothe in the screen of HGT of Katnut, which stands at the place of their chest, which is the place of the cut between Ima and Tevunah. You already know that the Yesod of Katnut stands at the aspect of the chest. And in order to correct the aspect of the lights in the records, which are the aspect of GAR, they need the aspect of the GAR of upper Ima from the time of Katnut, from when she was lacking the fiftieth upper gate, as above in Answer 129, see there. And by this the records of direct light, which are the aspect of GAR, are corrected.

Addendum to Answer 88 Regarding what was said there about the distinction between the male and female Partzufim of Atzilut, one must understand well the two lower Partzufim, MA and BON, of AK.

Now, the ARI explained them in Etz Chaim, Gate 5, end of Chapter 1, and this is his language: In the internality of AK there is one HaVaYaH, and from its four letters come out four Havayot that are revealed outside of AK, and these are the HaVaYaH of AB, SAG, MA, and BON, and they are in the forehead, AHP; and the fact that the HaVaYaH of BON precedes the HaVaYaH of MA is the secret of the Tefillin of Rabbeinu Tam, and the secret of “a female shall surround a male.” This concludes his words. So the ARI considers the two worlds, Nekudim and Atzilut, to be BON and MA of AK. And these words need explanation, since nothing remained from the world of Nekudim except the GAR that Atik of Atzilut took, while the ZAT broke, front and back; so how did the ten Sefirot of Nekudim become BON of AK, and moreover become the root for its MA, in the secret of “a female shall surround a male”?

However, one must remember here the rule that all the lights in the lower one are found, in their essence, in the upper one above it, and in the lower one itself they are only the aspect of a small branch, as is known. Therefore every lower one comes out from the aspect of the lack that is in the upper one, and also completes the lack within it. For those lights that the upper one bestows upon its lower one had already fixed their place in the upper one itself, and therefore they complete it. Hence, after the refining of the Guf of the Partzuf of Keter of AK, when the lights departed from its vessels, AK emanated AB and SAG, so that they would return to fill the lights for the vessels of its Guf; and since AB and SAG were completed at the Tabur, and completed nothing at all to fill it in the whole place from the Tabur down to the ending of its legs, it therefore returned and emanated the ten Sefirot of Nekudim from its Tabur and below, from the lights of the Nikvey Einayim. The aspect of their Rosh and Toch came out in the GAR of Nekudim, in the complete fullness of the correction of the lines; but in the ZAT, only the aspect of the illumination of vessels was reached, from the aspect of the look of the eyes at the AHP below the Shibolet HaZakan, which are the lights of NHY without a correction of the lines, as is known. Because of this, only the lower third of the Tifferet of AK, from its Tabur to the ending of Tifferet, was corrected with three lines; but all its ZAT of NHY, from the ending of its Tifferet and below, remained with only two lines, without the deciding force of the middle line there. It is then considered that AK was completed by itself, through its emanation of the ten Sefirot of Nekudim, only in the aspect of the TNHY of the female alone, namely in two legs, in the lights of Nefesh, lacking a middle line. And although the Katnut of ZAT also broke, face and back, in Nekudim, this does not affect at all the aspect of their root that remained in AK itself for its own completion, as you know from the reason that there is no absence in the spiritual. It is therefore considered that Shabbat was born first, since AK received completion for its NHY from the aspect of a daughter and a female, and this correction remained fixed in it permanently.

Therefore AK emanated the ten Sefirot of Atzilut, in order to correct the ZAT of its NHY. And it is known that the entire ten Sefirot of Atzilut are the aspect of the ZAT of the NHY of AK, which did not receive corrections in the world of Nekudim, as above. Therefore AA begins to clothe from the Peh of RADLA and below, which is below the ending of the Tifferet of AK, since RADLA clothes the entire place of the lower third of the Tifferet of AK, and RADLA does not join Atzilut, as is known; rather, AA is considered the Keter of Atzilut. So the entire world of Atzilut clothes only the ZAT of the NHY of AK, and therefore the five Partzufim of Atzilut are considered only the HGT NHY of AK alone. And it is known that all five Partzufim of Atzilut came at first in the secret of the impregnation of three within three, through which they received the aspect of the joining of the measure of mercy with judgment, since the bottom Hey that was attached to Yesod rose and was included in Tifferet, which is the Bina of the aspect of Hesed and Bina of Hassadim, as is known. It is thus found now that the correction of the lines was also completed in the Toch of the ten Sefirot of NHY of AK, namely in the HGT of its NHY. In such a way that, when GAR of Atzilut, namely AA, AVI, and YESHSUT, were emanated, the GAR of the middle line of this Toch were corrected; and when ZAT of Atzilut, namely ZON, were corrected, then the ZAT of the middle line of the Toch of the ten Sefirot of NHY of AK were corrected. Therefore the entire ten Sefirot of Atzilut did not come for AK except to correct the middle line of the Toch of the ten Sefirot of its NHY, called the male Yesod of AK, or Hadar. GAR of Atzilut corrected in it the upper Hadar, and ZAT corrected in it the lower Hadar. And this is what completes the TNHY of AK in the aspect of the five Partzufim of AK, in the secret of the male within it, and it is considered a product of its AB, since it came through the coupling of AB SAG. And you should understand that all of this discussion is from the aspect of the ten Sefirot of Atzilut that are fixed in the NHY of AK itself, on account of the lights of the lower one being found essentially in its upper one. Now you should understand well the rule, that every Partzuf is composed of the five Partzufim GESMB, so that every aspect takes from the corresponding Partzuf in the five Partzufim of AK. You should also understand that the female Partzufim of Atzilut, being entirely only from BON of AK, have no deciding force of a middle line in the Toch of their NHY, since even in AK they are lacking. But all the male Partzufim of Atzilut have the aspect of a Toch in their NHY, since they receive from the corresponding aspect from MA of AK, which has the deciding force of a middle line in the Toch of its NHY. You should also understand that MA is caused by BON, in the secret of “a female shall surround a male,” since in the particulars of AK itself, BON came out first, and it completed the GAR of NHY; and the MA within it is a branch and product of BON. And BON is considered the aspect of surrounding in relation to MA, by virtue of being its upper one — for the upper one is considered surrounding in relation to the lower one beneath it, as is known.