Часть 10 · Внутреннее созерцание

Here the Rav divides the seven kings that fell to Beria, into three aspects, which are: lights, sparks, and vessels. He also designates for them three special places for their correction: in the Yesod of Tevuna, the vessels are corrected; in the place of the cut, the sparks are corrected; and in the Yesod of Bina Ila'a, the lights are corrected. (Page 947, Item 152, see there.) And we must understand their matter. And mainly we must understand the matter of the sparks, on which the entire matter of clarifications, the raising of MAN, and the labor of the righteous to raise MAN, all revolve. Therefore we must understand them well: first, what is the essence of these sparks; second, what is the matter of their number. Especially since we seemingly find contradictions in the Rav's words regarding the number, for sometimes he says that three hundred and twenty sparks are clarified and rise, and sometimes he says that they are only three hundred and fifteen sparks, and sometimes that they are two hundred and eighty-eight sparks. For all these numbers are great fundamentals, and we must understand them at their source.

First we shall explain the essence of the sparks, of which the Rav says that they fell together with the broken vessels to BYA in order to give them life. Indeed, the Rav already explained them well earlier, in the world of Nekudim (page 229, item 10), where he says that the record and the descending returning light strike one another, and then sparks of light are born between them, from the aspect of returning light, which is judgment, and is inferior to the light of the record, which is mercy. See there. And it was explained there, in the Inner Light, that the light leaves behind it a record within the vessel after its departure from there; for example, if it is the level of Keter, it leaves a record within the vessel from aspect Dalet, which is the level of Keter. And afterward, when the coupling is made upon the coarseness remaining in the screen, which is aspect Gimel, and the level of Hochma emerges upon it, then that level which has now emerged, since it is far more significant than the record — from the aspect that it comes from the illumination of the coupling, unlike the record, which, although its measure of level is higher than the level of Hochma that comes now, has already lost the illumination of its coupling and has in it only a slight illumination — therefore the light of the level of Hochma strikes the record, meaning it enters and illuminates in its vessel, and by this force the record is compelled to depart from the vessel and to rise above the vessel in the secret of the crowns hovering over the letters. And then sparks fall from the record, for the record includes two kinds of lights: pure light and coarse light. For just as the totality of light includes direct light and returning light — that is, the aspect of returning light which turns from above downward and becomes a vessel clothing the direct light — so the record left over from this light is likewise composed of direct and returning light, where the direct light is called pure light, and the returning light is called coarse light, as the Rav says (page 222, item 10). However, this coarse light, which becomes an aspect of a vessel clothing the direct light, is still not yet a complete vessel, as the Rav says (page 246, item 2), as long as it is joined with the direct light. Only after the departure of the pure light upward, and the coarse light remains below — for the coarse light, being returning light, can never rise, but remains below — does the coarse light then become an aspect of a vessel. See there. Now this is said regarding the totality of the coarse light that clothed the totality of the direct light. However, this portion of coarse light that separates from the record and remains in the vessel, due to the striking of the level of posteriors upon it as above, is still not considered a true vessel like the coarse light of the totality, and this is because the departure of the records outward from the vessel in the secret of the crowns is not considered a complete departure and withdrawal. For this is the rule: a record never withdraws entirely; rather, even though it has left above the vessel, it still illuminates for the aspect of its coarse light, for this is why it is regarded in the secret of the crowns upon the letters — that is, that it is joined to it and illuminates it. Therefore the coarse light of the record does not yet become an aspect of a vessel by the departure of the record from the vessel, and is still considered light even now. And this is why the Rav is precise to call them always by the name sparks of light, to indicate that they do not bear the name of vessel like the coarse light of the totality mentioned above, for the direct light of the totality of the level has withdrawn completely and risen to its root, and only the coarse light remains below alone, without any illumination from it. This is unlike the coarse light that separated from the record due to the aforementioned striking, and remains alone in the vessel, for the light of the record is still attached to it, and since it is attached to it, it is still considered as being mixed with it, as above (page 246, item 2), for as long as the returning light is attached to the direct light, before it has departed, the returning light is mixed with the direct light without any distinction between them. See there.

Now there, in Nekudim, there were two kinds of sparks: one, the aspect of coarse light from the record, which remains in the vessel after the departure of the record from there, due to the illumination of the new lower level of posteriors than it, as above. And there is also there an aspect of sparks from the coarse light that remains after the departure of the illumination of the new level from the vessel, since the aspect of coarse light of the new level cannot rise together with the departing light, and it too remains in the vessel in the secret of sparks. As is written there, that from the sparks that remained from the aspect of the record, the vessels of males were afterward made, and from the sparks that remained from the new level, the vessels of females were afterward made. See there. However here, in Nekudim, there was only the aspect of the sparks that remained after the departure of the light of the record from the vessel, at the time it broke and fell to BYA; however, the aspect of the sparks from the departure of the level of posteriors is not here, because after the departure of the light of the vessel, it immediately fell to BYA, and it had no time to receive the illumination of the second level of posteriors that emerged after it. It follows that there is here only the aspect of coarse light that cannot depart and rise with the light of the record, as above, but rather remains in the vessel, and therefore this light descended together with the vessel to BYA.

Now let us describe well the essence of those sparks that fell together with the vessels to BYA at the time of their breaking, which are the aspect of the returning light and the screen of the head, which extend into ten vessels one from another, from above downward, to clothe the direct light down to the navel. After the departure of the lights from them — since they do not rise upward, being an aspect of coarseness — they then become vessels; however, before the departure of the direct light from them, they are mixed together as one with the direct light, and are not considered at all an aspect of vessel, but complete light. See there. Therefore there is a great difference between the coarse light of the record itself and the coarse light of the totality of the ten Sefirot of the level, for the coarse light of the totality of the ten Sefirot becomes a vessel immediately after the departure of the ten Sefirot of direct light from them; however, the coarse light of the record does not become a vessel even after the departure of the record from there, because although the record too necessarily left the vessel that fell to BYA, so that it would not be nullified from the law of a record, nevertheless it still hovers over and illuminates the vessel in the secret of the crowns upon the letters, and therefore the departure of the record from the vessel is not regarded as a complete withdrawal that adds coarseness to the coarseness of the coarse light and makes it into an aspect of vessel, but rather it is still considered an aspect of light — except that the coarse light, being returning light and not direct light, also has nothing of the aspect of the first three within it, but only of the aspect of the light of Chassadim that were separated entirely from the light of Chochma, whose whole root is from the aspect of HaGaT, from what became a vessel of reception from the aspect of the extension of the screen of the head down to the navel, as above. And accordingly the standing of the sparks relative to the record is regarded like the light of Chassadim relative to the first three, for whatever there is there from the aspect of the first three is called the pure light within the record, and it necessarily remains in Atzilut, for light that has anything of the aspect of the illumination of Chochma cannot descend below the boundary of the line, which is the aspect of the end of the Parsa between Atzilut and Beria; only the coarse light of the record, which is the aspect of returning light and the aspect of the light of Chassadim, is what can descend with the vessel to BYA, because there was no restriction upon the light of Chassadim, as is known. In this way one must understand here two parts of the record: one is the illumination of Atzilut and the first three included in the record, which remains in Atzilut; and the other is the aspect of returning light and light of Chassadim that is in the record, which descended to BYA, and is considered there also to be the aspect of the record that gives life to the vessels in their place in BYA. And their relation to one another is like the relation of HaGaT to HaBaD. Understand this.

There is yet another aspect to understand in those sparks, which is the main aspect that bears the measure of coarseness of the level that was nullified or broken. For at the time of the refinement of the screen and its rising upward at the time of the breaking, only the aspect of the screen was refined from the coarseness that had been included in it; however, the coarseness itself was not lost, but remained in the aspect of the portion of coarse light of the record. Therefore afterward, at the time when the screen together with the records is included in the coupling of the head of the higher one, when the records receive from there the aspect of the screen of the higher one, then the aspect of the coarseness remaining in the coarse light of the records is immediately raised to them, this coarseness being renewed together with the correction of the screen. Then the records and the screen can make the coupling with the higher light in their own place, after they emerge from the inclusion in the higher one, as explained in the previous parts, in the Partzufim of AK. However there, the distance between the coarse light of the record and the pure light of the record was not great, for both remained together within the vessel. But here, in the breaking of the vessels, a very great distance was made between them, for the pure light remained in Atzilut, and the coarse light, which is the sparks, descended to BYA, as above. Nevertheless, even here, when the records rise and are included in the higher one in its coupling, and receive there the correction of the screen through inclusion in the screen of the higher one, they raise to themselves the coarseness of their sparks in BYA, and the coarseness is corrected in the screen of the higher one, until they are fit for a coupling of striking with the higher light by their own power, and then they descend to their place in Atzilut, and couple there from their own aspect, as was explained in the Partzufim of AK. Behold, that the entire aspect of the greatness of the Partzuf is hidden within the sparks that descended with the vessels to BYA, for you already know that all the greatness of the level is dependent upon and measured by the measure of the coarseness in the screen.

And by this you will understand that the whole matter of the greatness of the level in the Partzufim of Atzilut depends upon and is measured by the amount of sparks that are clarified and rise from BYA, for in them is all the coarseness with which the screen of the level is corrected. And when the amount of sparks of coarseness of aspect Aleph rises, there is, after the correction of the screen, only the level of ZA. And when the amount of sparks of coarseness of aspect Bet rises, then, after the correction of the screen in them, they produce the level of Bina, and so on. Behold, that the whole measure of level in the Partzufim of Atzilut depends upon the measure of the sparks that are raised and clarified from BYA.

And with this you will understand the secret of gestation, for although these three aforementioned aspects — namely, the record that remains in Atzilut, which is the aspect of the pure light within it; and the record that descended with the vessels to BYA, that is, the aspect of the coarse light within it; and the vessels themselves of the level — by the power of the inner part of the lower one, in all three of these aforementioned aspects, being attached to the AHP of the higher one in all three aspects of AHP, are drawn and rise to Atzilut together with these AHP, nevertheless they are not fit for coupling with the higher light before they receive their correction, because in their emergence from within the Klipot of BYA, they are still mixed with Mem-Tet, that is, with the aspect of the coarseness of aspect Dalet, whose screen no longer exists in Atzilut, as you know, that even the aspect of Keter of Atzilut has there only the aspect Dalet of clothing, and none at all of aspect Dalet of coarseness. You also know that this coarseness of Mem-Tet was mixed into every single Sefira of the seven first kings, which was the cause of the breaking. Therefore the first correction that must be made is the separation of the coarseness of Mem-Tet from these sparks — that is, from the aspect of the coarseness of Mem-Tet, in which the screen no longer functions, from the time of the refinement of the body of the Partzuf of the Keter of AK, when the last aspect of the screen disappeared, and it did not return and become renewed even in the Partzufim of Nekudim, as is written there. And besides the great correction mentioned, there is need for yet another very important correction, which is to join the attribute of judgment with the attribute of mercy, which is the secret of the raising of Mem-Tet into the eyes, where the two Heh's — Heh of mercy and Heh of judgment — join together, as is known. Without this partnership, the matter of reward and punishment would not be revealed in the worlds, and also the matter of the revelation of His blessed names, around which the whole of creation revolves, would also have no place to be revealed. Therefore, before the sparks receive these two aforementioned corrections, they are not yet fit for any coupling at all, and these corrections are received by them in the secret of gestation.

Therefore all these many aforementioned aspects are needed in the secret of gestation, whose explanation is the inclusion of the lower one in the coupling of the higher one, in which there are, in ZA, three aspects of higher one, which are: AA, Aba, and Ima, as is written within. And you should know that most of the corrections that come in gestation are to correct the two main corrections mentioned above, as is written in part 11, please God. And although the main recipients of the correction are the aspect of the sparks, as above, nevertheless the other two aspects as well — namely, the records, that is, the pure light within the record that remains in Atzilut; and also the vessels, which are the aspect of returning light, that is, the coarse light that remains below the entire totality of the ten Sefirot, as well as the old vessels of SAG that served in the seven lower of Nekudim and also fell to BYA — these too need those same two corrections. In this way, three aspects need correction, which are called in the words of the Rav: lights, sparks, vessels. For the pure light within the record that remains in Atzilut is called lights, and the coarse light within the records that descended with the vessels are called sparks, and the vessels are the third, as above.

And this is what the Rav says: "And these three aspects rose in the secret of gestation in three aspects of Ima. How so: in the place of the record of the Yesod of Bina, the lights rose there; and in the middle place of the place of the cut, the two hundred and eighty-eight sparks of light rose there; and in the place of the Yesod of Tevuna, the vessels rose there." That is, as explained, that all these three aspects need correction. And it is known that every aspect receives from the corresponding aspect in the higher one. Therefore, since the record is the aspect of the first three that remains in the record from the totality of the light that departed, as above, it must receive its correction from the aspect of the first three of Ima, called Bina. And this is what is meant by: in the place of the record of the Yesod of Bina, the lights rose there. And you already know that the Rav always calls the records by the name lights. And the coarse light of the records, which is the aspect of the two hundred and eighty-eight sparks that descended with the vessels to BYA, as above, has been explained to be the aspect of the light of Chassadim and the garments of HaGaT down to the navel. Therefore they receive their correction from the aspect of HaGaT of Ima, and this is what is meant by: in the place of the cut, the two hundred and eighty-eight sparks rose there. And you already know that the place of the cut is the aspect of the chest of the totality, where the coupling of HaGaT is, which is fitting for the correction of the sparks, as above. And the vessels, from their own aspect, are corrected by the illumination of NHY, for the seven lower of Nekudim, at the time they emerged from the gazing of the eyes into AHP, had then only the illumination of NHY, because Aba and Ima of Nekudim were then in the aspect of AHP that descended into the aspect of HaGaT, and there remained for the seven lower of Nekudim only the illumination of NHY, called there in the words of the Rav by the name illumination of vessels. Behold, that the vessels are corrected by NHY. And this is what is meant by: in the place of the Yesod of Tevuna, the vessels rose there — that is, the aspect of NHY, for Tevuna is the aspect of NHY of Ima. In this way, the three aspects — lights, sparks, vessels — receive their correction from three special foundations: the vessels receive from the foundation of the aspect of NHY, and the sparks receive from the foundation of the aspect of HaGaT, called the chest, and the lights, which are the records, receive from the foundation of the aspect of the first three, called the Yesod of Bina. And with this you will also understand the words of the Rav above (part 8, items 2 and 3) where he says there that the records, called lights, rose as MAN to the first three, and became there three within three; and the vessels rose to the aspect of NHY there, and were corrected as three within three, as explained.

Now it has been explained well the essence of lights, sparks, vessels, and also the matter of their correction, which is due to the three foundations that are in Ima: that the records, which are the aspect of the first three, need the foundation of the first three of Ima; and the sparks, which are the aspect of HaGaT, need the foundation of HaGaT of Ima, which is the aspect of the chest, called the place of the cut; and the vessels, which are the aspect of NHY, need the foundation of NHY of Ima, which is the aspect of the Yesod of Tevuna. And now let us come to understand the numbers: three hundred and twenty, three hundred and fifteen, and two hundred and eighty-eight, mentioned regarding the sparks. However, one must first know, as foundational knowledge, the matter of the five Gevurot Mantzpach, mentioned regarding the Yesod of Ima, and also what the matter of the fifty gates of Bina is. Now the Rav explained the fifty gates of Bina, that they are the five Gevurot, and each Gevura is composed of ten, [and together] they are fifty. (See Sha'ar HaKavanot and Peri Etz Chaim, in the blessing of the Omer, and elsewhere.) Now, according to this, it turns out that the five Gevurot, and Mantzpach, and the fifty gates of Bina, are one and the same matter, and if so, why the change of names among them?

However, in Etz Chaim, portion 13, chapter 13, he explains them more, and this is his language: "Know, that the matter of the fifty gates that are in Bina is because it is the matter of the forty-two [letters] mentioned above that are in Bina. And since it is seven names contained in the forty-two-letter name, and with the seven names themselves, that makes forty-nine. And there is the fiftieth gate that includes all the forty-nine, and it is the supreme crown among them; hence, fifty gates of Bina. And do not wonder at this, that the fiftieth gate is alone a crown, for it includes all forty-nine gates, and is not a specific individual gate. Now we will not speak now of the matter of the totality of the seven names, which together are forty-nine, and with the inclusive one are fifty, but we will speak of the forty-two name itself, etc. Aba is hidden and most concealed; therefore the crown of Ima is included in Aba, for the supreme forty-two gate, which is the crown within her, is included in Aba. It follows that only forty-one remain in Ima alone, and forty-three in Aba. And this is the secret of: 'Also the sparrow has found a home,' etc. And this is the secret of: 'For to Bina you shall call,' for Bina is called 'mother,' because the crown is missing from her, it being included in Aba, and therefore Bina is forever called 'mother.' Understand this." End of quote. See there, in the continuation before this, in the matter of the explanation of the forty-two [letter name] in the secret of: simple, filling, and filling of filling.

And you see how the Rav has troubled himself to explain well the fifty gates of Bina, from all the sides that pertain to them: both from the side of the forty-two name, of simple, filling, and filling of filling, which operates in the higher Ima from the aspect of the first three within it; and from the side of the forty-two name of seven times six letters, hinted at in the acronym of Ana BeKoach, which operates in YESHSUT from the aspect of the seven lower of Bina — that is, fifty in the first three of Bina, in which there is the forty-two name in the completeness of the first three Partzufim of AK, which do not need correction, as above in the explanation of the forty-two name, see there — and the fifty gates of Bina in her seven lower, which are YESHSUT, that from the side of the lights are no longer included in the forty-two name, being below the end of the middle line of AA, from the aspect of the lights that are above his navel, which is the place of the chest, as above in the Inner Light. For from the chest of AA and below is already considered below his navel, and it is the aspect of ZON of AA, whose filling is also lacking in the NHY of AK, and therefore all the corrections of ABYA revolve around filling this deficiency, as is known. See there. However, since YESHSUT still stands above the navel of AA, for their place is from the chest to the navel, as is known — from the side of the vessels this place, from the chest to the navel, is still considered within the forty-two name, for the ending of the legs of the extremities of the Partzufim above the navel extend down to the navel itself, for only the aspect of their Yesod ends at the chest, therefore they still have the completeness of the forty-two from the side of the vessels. Only this forty-two of the vessels already stands in the secret of the seven times six letters of Ana BeKoach, which are the aspect of the six Sefirot HaGaT NHY of ZA, because from the aspect of the lights there is no first three there, but only the aspect of ZON alone. As explained. And from here you will know the secret of the forty-two name of seven-times-six letters, spoken of in ZON, which is likewise from the aspect of the aforementioned YESHSUT, being only the aspect of the forty-two of the vessels, but not in the lights.

And you should know that this is the source of the division of the higher Ima into two Partzufim, Bina and Tevuna, which is not found in this way in any other Sefira. For there is a great distance from the first three within it to the seven lower within it, for the first three within it are considered the forty-two name itself, which is in the secret of the first three Partzufim of AA, called simple, filling, and filling of filling, which are already in complete perfection, and did not come into the Partzufim of Atzilut for their own need, but only in order to emanate the Partzufim below the navel, since it is impossible for the Partzufim below the navel to emerge without the Partzufim above the navel, as above in the Inner Light. This is unlike the seven lower of Bina, which are the aspect of YESHSUT, which already belong to the aspect of the Partzufim that need correction, for from the side of the lights they stand below the chest of AA, which is the place of the ending of the middle line of the above-the-navel, and therefore they are attributed to the aspect of below the navel of AK, which has not yet been fully filled with its lights — that is, from the withdrawal that occurred in the body of the Partzuf of Keter, after its emanation, for AB and SAG end at his navel, as is known. Therefore the distance is very great between Ima and Tevuna, and therefore they were divided into two separate Partzufim from one another. See above (page 916, entry 'and remember').

Indeed, this standing of YESHSUT below the chest of AA is not by chance, God forbid, but has a great cause, as above (page 886, entry 'however'), for since the Partzufim of Atzilut emerged first in smallness, from the aspect of Mem-Tet in the eyes, then even after their greatness, when they already lowered the Mem-Tet from their eyes, nevertheless the imprint of the Mem-Tet does not depart from its place, and all the Parsaot that emerged from the aspect of Mem-Tet in the eyes remain fixed even at the time of greatness. See there. And it was explained there, that therefore a membrane is concealed beneath the Mocha Stima'ah of AA, that is, beneath his inner part, which is Keter and Mocha Stima'ah, and his Bina emerged from the aspect of the first three to the aspect of the seven lower, which is the throat; except that this emergence is not felt at all with regard to the first three of Bina, since it is anyway from the aspect of the light of Chassadim, in the secret of 'for He desires mercy,' and therefore Bina is still considered the aspect of head and first three in the secret of the forty-two name of simple, filling, and filling of filling. Therefore the first three of Bina were separated, and became the third Partzuf, of the first three Partzufim of Atzilut, called the higher Aba and Ima, whose coupling never ceases, and therefore they end above the chest of AA — that is, up to the place that is still considered his forty-two even from the side of the lights. And all these have one reason, for the first three of Bina, although they are already found below the first three of AA, due to the Mem-Tet that left its imprint in this membrane concealed beneath the Mocha Stima'ah, are nevertheless not blemished at all by this departure, and are considered complete first three and the aspect of head, like the Mocha Stima'ah itself. However, the seven lower of Bina, which are YESHSUT, which are not from the aspect of 'for He desires mercy' but rather the opposite, being from the aspect of the illumination of Chochma in Chassadim, since they are the emanator of ZON, whose whole essence is the aspect of the illumination of Chochma within Chassadim (as above, page 5, entry 'and reason') — the whole burden of the departure of Bina from head to seven lower falls upon them, for the imprint of the Mem-Tet in the eyes that resides in this membrane beneath the Mocha Stima'ah limits them from the illumination of Chochma of the aspect of the forty-two name, that is, from the aspect of the first three Partzufim of AK above the navel, since the Mem-Tet is rooted in the navel of AK, as is known, and therefore YESHSUT are compelled to receive from the corresponding aspect in AK, which is below his navel, that is, from the lower third of the Tiferet of AK, which is the secret of the belly, as above in the Inner Light (page 951, entry 'and reason'). And therefore they are separated from the higher Bina, which is of the first three Partzufim of Atzilut, and became the aspect of the Partzuf of the seven lower of Atzilut, but only from the aspect of their light; however from the side of their vessels, they are still considered as the forty-two, as above. And remember well these aforementioned distinctions between the higher Ima and YESHSUT, for it is impossible to elaborate in every place.

Now there is yet another, closer, reason for the division of Bina and Tevuna into two separate Partzufim. And it is, from the aspect of Bina itself. For even the level of Bina of Atzilut, called the higher Aba and Ima, first emerged in the aspect of smallness, that is, in Mem-Tet in their eyes, where the vessel of Galgalta was the aspect of their HaGaT, and the vessel of eyes was the aspect of their NHY. Therefore, even after their greatness, when they already lowered the Mem-Tet from their eyes, and returned to themselves the AHP and became the aspect of new vessels of NHY, whereby they attained the first three of the lights, which are the first three of Bina, as is known — even then the Mem-Tet remains in their eyes as an imprint, as above. This is the place called the chest of Aba and Ima, where the Yesod of the time of their smallness stands, which rose and became the upper third of Tiferet, as is known. And in this Yesod remains the imprint of the Mem-Tet attached to it from the time of smallness — this imprint being the secret of the Parsa that is in the inner belly of Ima, dividing between Ima and Tevuna, and making them into two Partzufim, in the secret of Samech above the Parsa, and in the secret of closed Mem below the Parsa, as the Rav elaborates on these. See there. And since Tevuna is found below the Mem-Tet of the higher Ima, it is found receiving from the corresponding aspect in AK, from the place below the navel, where the aspect of below the Mem-Tet is, which stands at the navel of AK, as is known. Therefore Tevuna emerges from the secret of the forty-two name, as above, for since it is related to the below-the-navel of AK, it is already considered deficient, like ZON, and is subject to corrections and fillings, which the first three of Atzilut do not need, since they are corrected from the side of their root in AK.

And know that these three aforementioned reasons that we have given for the division of Bina and Tevuna — namely, because Tevuna is found below the chest of AA; and because it is found below the membrane of the Mocha Stima'ah; and because it is found below the Parsa in the inner belly of the higher Ima — behold, all three of these govern Tevuna, and each of them strikes roots in its own right, as is written in its place. However, they are all really one and the same matter, which is due to the raising of Mem-Tet in the eyes, which took the AHP outward from all the levels. And although they returned and reconnected at the time of their greatness, nevertheless the imprint of them remains. And this imprint that remains — whether from the side of the Partzuf of Keter, which is AA, or from the side of Chochma, which is Mocha Stima'ah, or from the side of Bina, which is the higher Aba and Ima — does not limit any of the three first Partzufim, but only YESHSUT alone, as has been explained well in the three aforementioned reasons. And you should know that the secret of these AHP that went outward due to the raising of Mem-Tet in the eyes is the secret of Mantzpach — that is, that these Gevurot that dwell upon AHP, due to their going outward, are called the five Gevurot Mantzpach, and are called so because they are the aspect of the five final letters at the ending of words in the alphabet; and since these AHP are the aspect of NHY, as written above, whose essence is the ten Sefirot of ending, therefore they are hinted at in the ending letters of the alphabet. And since the matter of the raising of Mem-Tet in the eyes begins from the Partzuf of SAG of AK, therefore the matter of these five Gevurot of Mantzpach, which come from this raising of Mem-Tet, exist only in Ima alone; however in Aba there are none of these five Gevurot Mantzpach at all, for Aba receives from the corresponding aspect in AK, which is AB of AK, in which there is not yet any beginning of the raising of Mem-Tet in the eyes. Therefore, when there is a need to indicate these Gevurot pertaining only to Ima, they call the Gevurot by the name Mantzpach, which indicates the matter of the going out of AHP outward, or the matter of their returning to the level. For wherever the Rav wishes to indicate the matter of the joining of Heh of mercy with Heh of judgment, in the secret of the joining of the attribute of mercy with judgment, whether from the aspect of smallness within them, or after the time of greatness, he calls them by the name Mantzpach. And remember this.

And know, that our sages too used these names (in tractate Shabbat 104a): "Mantzpach — the seers coined them, but they forgot them, and they returned and established them." Explanation: for 'seers' is the aspect of Mochin and first three within the level, being from the language of seeing, whose meaning is Mochin, as is known. And this is what is meant: 'Mantzpach — the seers coined them,' for although they come to the level at the time of greatness, being the aspect of the new NHY returned to the level at the time of greatness, nevertheless they are not truly new, for 'the seers already coined them,' meaning that from their beginning, before the raising of Mem-Tet in the eyes, these Mantzpach were already joined there. As above; only after the raising of Mem-Tet in the eyes, AHP fell outward from the level, and were forgotten from the level, and now, at the time of greatness, they returned and established them, and therefore they appear new. And this is what is meant by: 'they forgot them, and they returned and established them.' Understand this. And there is here a most noble allusion, but this is not the place to elaborate.

And with this you will understand the matter of the gematria that the Rav writes above, on the matter of the face and posteriors of Aba and Ima (page 901, item 57, and page 902, item 58), where he says there, that the face of Aba and Ima are HaVaYaH and EHYEH of the filling of Yudin, which are AB and KaSA, which add up in gematria to Zachor [remember]; and the posteriors of Aba and Ima are the square of HaVaYaH and EHYEH of Yudin, which add up in gematria to Tishkach [forget]. See there. For from the chest downward is the aspect of the posteriors of Aba and Ima, due to the imprint of Mem-Tet in the eyes that remains in the chest, as above. Therefore YESHSUT, which clothe from the chest downward, are found lacking the first three, for they have only from the posteriors of Aba and Ima, that is, from the aspect of their smallness, from the time their inner part was lacking AHP. Therefore the names of YESHSUT are considered to be in the aspect of the square of the names HaVaYaH and EHYEH of Yudin that are in Aba and Ima, for every square indicates smallness and posteriors. And since YESHSUT has only the inner part, the lacking AHP within them are considered as the aspect of forgetting from YESHSUT, which is the secret of the gematria Tishkach. However, afterward, when they attain their greatness, that is, after they attain the drop of the coupling of the higher Aba and Ima, which lowers the Mem-Tet from their eyes, and the AHP of YESHSUT return and are established within them, then they attain the face of Aba and Ima, which are HaVaYaH and EHYEH of Yudin, which add up in gematria to Zachor. This is exactly like the words of our sages: 'they forgot them, and they returned and established them.'

And what the Rav says, that the posteriors of Aba and Ima are the face of YESHSUT — the matter is: for this matter of the raising of the Mem-Tet in the eyes, although it is the aspect of Gevurot that removes the AHP from the level, and the Partzuf remains, because of this, in smallness and lacking the first three of the lights, nevertheless, since the whole correction of the world is in reward and punishment, and all the giving of reward to the righteous begins from there, in the secret of what our sages said: 'Could it not have been created by a single utterance?' etc., as above (page 211, entry 'and this,' see there) — therefore this is considered a great illumination, for it is the secret of the joining of the attribute of mercy with judgment. Therefore these very Gevurot of the raising of Mem-Tet in the eyes are considered an aspect of great illumination. Therefore it says, that the face of these YESHSUT are now these aforementioned posteriors, for they are a true illumination, only that they are from the aspect of smallness.

And this is likewise the way of the Rav, to call the matter of the connection of the raising of Mem-Tet to the eyes by the name illumination of the Gevurot; and the matter of the lowering of the Mem-Tet from the eyes and the return of AHP to the level, he calls by the name the coming of the essence of the Gevurot to the level, or by the name illumination of Mantzpach, and essence of Mantzpach, or by the name Mantzpach Aleph and Mantzpach Bet. For the raising of the Mem-Tet to the eyes, which the Partzuf receives from its higher one, is called illumination of Mantzpach, or Mantzpach Aleph. And the lowering of the Mem-Tet from the eyes, through receiving the drop of the coupling of AB, is called by the name essence of Mantzpach, or Mantzpach Bet. And likewise by the name female Gevurot and male Gevurot. See above (page 759, item 40, and page 783, item 78, and page 799, item 97, and page 806, item 103).

And now you shall understand well the secret of the fifty gates of Bina. For they are drawn from the force of the aforementioned five Gevurot Mantzpach, and this is from the aspect of the imprint of the Mem-Tet in the chest of the higher Ima, which is the secret of the Parsa in the inner belly of Ima, which divides the Partzuf of the higher Ima into two Partzufim: first three, and seven lower, which are Samech and closed Mem, called face and posteriors, as above. And it is known that only Bina was divided into two Partzufim, and no other Sefira, and it was explained above, in item 11, that this is because the Mem-Tet, which left its imprint from the membrane beneath the Mocha Stima'ah, and brought Bina outward from the head to the aspect of the seven lower, which are ZON — this going out does not at all blemish the first three of Bina, but only the seven lower of Bina, which are the aspect of its posteriors, from the chest downward. And so it is found that the ten Sefirot of Bina, which divide into two separate Partzufim from one another, are, at the distance from the Partzuf of the first three to the Partzuf of ZON, found — since the totality of the whole Partzuf of first three and seven lower of Bina is considered as one hundred Sefirot — after they divide into two: first three to the Partzuf of the higher Bina, and seven lower to the Partzuf of Tevuna — they are then considered fifty and fifty, for Bina is considered only half a Partzuf, in which there are fifty Sefirot; and likewise Tevuna is considered the lower half of the Partzuf, in which there are only fifty Sefirot. And although, from the time of greatness, the higher Bina already returned its AHP, and has a complete ten Sefirot, nevertheless it is still considered half a Partzuf, for the aforementioned reason, for the imprint of the Mem-Tet from the aspect of smallness does not move from its place even at the time of greatness, and therefore the new AHP do not complete it entirely, so that it would be with them a complete Partzuf, because of the Mem-Tet in its chest, as above.

And this is what the Rav says: "That the five Gevurot of Bina, each one composed of ten, are the fifty gates of Bina" (above, item 9). For the secret of the five Gevurot is HaGaT, Netzach, Hod, meaning that they lack the first three, and have only the seven lower Sefirot of ZA. And this is at the time when the level is lacking AHP, which are the NHY of the vessels; therefore they also lack the first three of the lights, as is known. And since even at the time of greatness the imprint of the smallness remains, therefore Bina is considered in the aspect of the five Gevurot even in greatness, as above — that is, only the lower half of the Partzuf, lacking the true first three, because the new AHP are found beneath the Mem-Tet in the chest, and therefore cannot complete the first three of Chochma to the Partzuf in completeness. Behold that the aspect of the five Gevurot within Bina causes it to remain in the aspect of the lower half of the Partzuf, even at its time of greatness. Therefore the Rav says that the five Gevurot within Ima make Bina in the secret of fifty gates, which is the aspect of the lower half of the Partzuf, as above.

And this is what he says (in Etz Chaim, portion 13, chapter 13, mentioned above): "For the matter of the fifty gates that are in Bina is because it is the matter of the forty-two mentioned above that is in Bina, and because it is seven names in which there are forty-two letters, and with the seven names themselves they are forty-nine, and there is the fiftieth gate that includes all the forty-nine, and it is the supreme crown among them" (mentioned above, item 9). Explanation: for Bina is divided into two aspects of names of forty-two, for the first three within it, called the higher Bina, is the forty-two name of simple, filling, and filling of filling. And regarding this it says there, "because it is the matter of the forty-two mentioned above that is in Bina," for before this he explains the forty-two name of simple, filling, and filling of filling. However, the seven lower within Bina are the aspect of the forty-two name of the seven lower, which is the aspect of the forty-two name of the vessels, as above in item 10, and is called the Partzuf Tevuna. And regarding this it says there, "and because it is seven names in which there are forty-two letters, and with the seven names themselves they are forty-nine" — that is, the seven names of Ana BeKoach, each of which has six letters, which correspond to the six aspects of ZA: HaGaT NHY. And by this he means to indicate the matter of the division of Bina into two half-Partzufim: inner part and AHP, which are first three and seven lower, whereby, from the aspect of the illumination of Chochma, even the upper half of the Partzuf of Bina is considered lacking the first three; except that even then, it is considered the aspect of the forty-two name of simple, filling, and filling of filling, because the Mem-Tet that is upon her, in the membrane beneath the Mocha Stima'ah, does not blemish her at all, since she is 'for He desires mercy.' And this is from the aspect of her own merit. However, considering the aspect of the illumination of Chochma, then necessarily the higher Bina too suffers from the membrane beneath the Mocha Stima'ah, where the Mem-Tet dwells, from the aspect of the imprint of smallness, as above, and is found lacking the first three from this aspect. And all the more so Tevuna, which needs the illumination of Chochma, is found, from her own aspect, also lacking the illumination of the first three. Therefore she shows her forty-two name, which is the forty-two of the six aspects of Ana BeKoach, as above. And this is what is meant by: 'and with the seven names themselves they are forty-nine,' which indicates all her seven Sefirot: HaGaT NHYM, in each of which there are seven Sefirot, so that seven times seven is forty-nine.

And this is what is said there: "and there is the fiftieth gate that includes all the forty-nine, and it is the supreme crown among them; hence, fifty gates of Bina." That is, the matter of the forty-nine is the seven lower lacking the first three, as above, which is seven times seven, adding to forty-nine in gematria; and their first three is the fiftieth gate. And it turns out that the fiftieth gate is the upper half of the Partzuf, that is, their lacking first three. And this is what is meant, that the fiftieth gate includes all the forty-nine, that is, that it completes it to one hundred Sefirot, for as long as they lack the first three, they are considered forty-nine Sefirot, being seven times seven, as above, and when they attain the supreme crown, then they have ten complete Sefirot, each of which has ten Sefirot, so it is one hundred Sefirot, that is, ten within ten, for now each of them is included of ten Sefirot.

And this is what is said: "And do not wonder at this, that the fiftieth gate is alone a crown, for it includes all the forty-nine gates" — indicating by this that the intent here is not to a single Sefira of Keter, but to the entire upper half of the Partzuf that was lacking at the time of smallness. And this is what is meant, that it includes all the forty-nine gates.

And this is what is said: "for the supreme forty-two gate, which is the crown within her, is included in Aba, so it follows that only forty-one remain in Ima, and forty-three in Aba." This revolves around the higher Ima herself, for although she is the aspect of the first three, and is the aspect of the forty-two name of the first three, nevertheless she is not considered first three except from her own aspect, being in the secret of 'for He desires mercy,' having no desire at all for the illumination of Chochma, as above. However, from the aspect of the illumination of Chochma in general, she too is considered as lacking the first three. And this is what is meant, that the forty-two gate within her, which is the crown within her, is included in Aba. This means: only Aba has the aspect of the first three of Chochma in completeness, since he receives from his corresponding aspect of AB of AK, where the Mem-Tet has not yet begun, for its beginning is in SAG of AK. Therefore the Mem-Tet beneath the Mocha Stima'ah does not govern Aba, and therefore he has the illumination of the Crown in its completeness. However Ima, who receives from the corresponding aspect of SAG of AK, where the Mem-Tet is already rooted there, is regarded such that the main crown and first three of Ima are included in Aba, who is entirely clean of the Mem-Tet. And you already know that even the drop of coupling that is drawn from Aba lowers the Mem-Tet everywhere, for the same reason as above. And this is what is meant by, "it follows that only forty-one remain in Ima, and forty-three in Aba" — meaning, that this upper half of the Partzuf that is lacking to the higher Bina in relation to the illumination of Chochma, is included in the forty-two name of Aba, and therefore Aba is regarded as having forty-three gates, meaning included with the crown of Ima; while Ima is regarded as lacking the upper gate of the forty-two gates, that is, the upper half of her Partzuf, which is her first three from the aspect of the light of Chochma, as above. Therefore she has only forty-one gates.

And this is what is meant by: "for Bina is called mother because the crown is missing from her." Explanation: for the whole matter of this lack, that the Mem-Tet is included in the eyes in the secret of the joining of the attribute of mercy with judgment, is in the secret of what is written in the Zohar, that Aba took Ima outward for the sake of his son, as above in the words of the Rav (page 882, items 32 and 33). And to this matter he alludes here too, in saying that Bina is called mother, because of the lack of the forty-two gate within her, which comes from the force of the raising of the Mem-Tet in the eyes and its going out from the head of AA, as above. And all this was in order to correct ZON in the secret of gestation, and to include it too in the secret of Mem-Tet in the eyes, from which is the foundation for all the Mochin of greatness of ZA, as above in the words of the Rav (page 883, item 35, see there), for it is impossible for any Mocha to come into being until Bina goes outward.

And let it not trouble you regarding what has been explained, that even in the higher Aba and Ima, Bina is considered in the aspect of the lower half of the Partzuf and in the aspect of fifty, lacking the first three, due to the membrane concealed over the Mocha Stima'ah, and that what is considered as first three is only from the aspect of the light of Chassadim alone, which, with regard to herself, is entirely sufficient, in the secret of 'for He desires mercy'; yet, considering the aspect of the giving of Chochma, Bina too is considered lacking the first three, due to her being found beneath the membrane of Mocha Stima'ah, where the imprint of the Mem-Tet in the eyes is, as explained above at length. For this seemingly contradicts all the places where it is explicitly stated that Aba and Ima are face to face, in the secret of a coupling that never ceases, sitting as one and dwelling as one, which implies that they have complete first three, as implied by the meaning of face to face. However, this is said only with regard to Aba and Ima themselves, since Bina is in the secret of 'for He desires mercy,' and this is therefore considered for her as face to face. But from the aspect of their giving downward — that is, to the Partzufim that need the illumination of Chochma — this coupling of face to face of Aba and Ima is considered as back to back, that is, as the aspect of the lower half of the Partzuf, in the secret of the fifty gates of Bina, in which the crown within her is included in the higher Aba; or [as it is said] the supreme forty-two gate is included in Aba. As above, that the crown of Bina, which is the aspect of the upper half of the Partzuf lacking to her, is called at one time by the name supreme forty-two gate, that is, in relation to the forty-two name, which is likewise the aspect of the higher Bina itself; and at another time it is called by the name the gate of fifty, that is, in relation to her Sefirot, for since she lacks the first three, she has only the seven lower, each of which is included of all of them, and they are seven times seven, which is forty-nine. And when she attains the crown, which is the gate of fifty, that is, the Partzuf of her first three, then she is found in ten Sefirot of completeness, each of which is included of all of them, which are ten within ten, adding up to one hundred. Therefore the crown alone is considered as including all the forty-nine gates, as explained above at length.

And this matter you will find (in Sha'ar Ma'amrei Rashbi, portion Bereishit, in the explanation of the letter Tzadi) explicitly, and this is his language: "Therefore there were in the Tzadi two opposites, below and above, to indicate the opposition of the two couplings which were not face to face. And so that this would not be revealed in the world, it is not fitting for the world to be created with it. And moreover, it is not fitting to create the world with something that does not endure, for afterward, 'I am destined to saw you and make [you] face to face.' But this will not be in the upper world, for there it is very concealed, and there is none who attains face to face for the higher ones, for even Moses, who merited Bina, merited it only in the secret of the back, and not in the secret of the face. And this is: 'And you shall see My back, but My face shall not be seen.' But in another place, it will descend below, in the lower coupling, [and] be revealed face to face, through Yesod in Malchut. And it is possible to explain the opposite: that 'I am destined to saw you' [refers] to the lower coupling, but in the upper coupling you will remain as you are, without sawing. For had you been face to face in the upper world, it would not have been possible to attain her light. And the matter is, that although Chochma and Bina couple face to face, in desire, in unity, in joy that does not separate, nevertheless their light does not extend downward in the structure except in the secret of back to back, for even Moses merited only the secret of the back, as I have written. Unlike the lower coupling, where it is possible to attain its light face to face, as it is said: 'face to face the Lord spoke with you.'" End of quote.

Behold, it is explicit in the words of the Rav, that the light of the face to face of Aba and Ima does not extend downward in the structure except in the aspect of back to back, and therefore the matter of sawing does not apply to Aba and Ima, but only to ZON alone, in explaining there the words of the Zohar in Bereishit, on the letter Tzadi, that it has two opposite matters, for the Yud and the Nun within it are, above, opposite to one another, where the face of the Yud is to the right, and the face of the Nun is to the left; but below, the Yud and the Nun are found joined to one another. The reason is, that the two couplings, which are of Aba and Ima, and of ZON, are hinted at in the Tzadi, and from the beginning of their emanation, both these couplings, both of Aba and Ima and of ZON, were in the aspect of back to back; but afterward both were corrected in the aspect of face to face. However there is a difference between them, for Aba and Ima, although they were corrected in face to face, no sawing was performed on them, meaning a complete back for the male and a complete back for the female, which would then make the female considered a complete ten Sefirot like the male; rather they were not sawn from one another, even when they returned to face to face in the coupling that never ceases, for even then they both remained attached at one wall — meaning that the female uses the back of the male, and has no back of her own. And this is like the words of the Rav above, that the fiftieth gate within her, which is the upper half of the Partzuf, called the supreme crown, is included in Aba, and within herself there are found only forty-nine Sefirot, which are the seven lower, seven times seven, as above. For although her AHP were returned at the time of greatness, which are called her posteriors, nevertheless this is not considered in her as true posteriors joined into the structure of her Partzuf, because of the imprint of the Mem-Tet in the eyes remaining in the chest, and because she is always found in the secret of 'for He desires mercy,' and does not desire the illumination of Chochma, which is the main first three, as above. Therefore she is attached with Chochma at one wall, and has no posteriors of her own, and no sawing applies to her, as above. And this is what the Yud and the Nun within the Tzadi allude to, which remain permanently above in the aspect of the reversal of the backs from one another. However below, that is, the lower point of the Yud, which alludes to the coupling of ZON, they are joined, which teaches that ZON are destined to be sawn from one another, and there will be a complete back for ZA and a complete back for the female, and then they will return truly face to face, that is, that they will also give of their own aspect of face to face, and regarding this he brings the verse: 'face to face the Lord spoke to you,' to indicate that the secret of face to face is revealed only from the coupling of ZON, and not from the coupling of Aba and Ima. And understand this well, for here the Rav explains an original insight in the difference between Aba and Ima and ZON.

Now it has been explained well the secret of the fifty gates of Bina, and the secret of the fiftieth gate, and the secret of the five Gevurot Mantzpach, that all these come from one source, which is the raising of the Mem-Tet in the eyes, which took the AHP outward from the level, and left the level in the inner part, where the vessel of Galgalta is the secret of HaGaT, and the vessel of eyes is the secret of NHYM, as explained above at length. And from here these Sefirot acquired the name Heh Chassadim and Heh Gevurot, for when the Mem-Tet is included in the smallness, there is in them only the level of ZA, which is the light of Chassadim, wherein the five aspects of HaBaD ZON are called with him HaGaT NaH, as above, for the essence of HaGaT NaH is Chassadim, and the aspect of the Mem-Tet mixed and included in each of them is the five Gevurot, or Mantzpach, as above. And since even in greatness the imprint of the Mem-Tet remains within them, as above, therefore they are called so even at the time of their greatness, even after they have already attained their AHP. Except that the smallness within them, that is, this aspect of the connection of the Mem-Tet to the eyes, which they attain through the coupling of inclusion in the higher one, is called by the name illumination of the Gevurot, or female Gevurot, or Mantzpach Aleph, and are not called the essence of the five Gevurot, because the main name of the five Gevurot falls upon the AHP lacking from the level, for from the aspect of the vessels, the inner part is considered the first three, and the AHP the seven lower; behold, that the AHP are the true Heh Chassadim and Heh Gevurot, and not the inner part, which is the aspect of the first three and not Heh Chassadim and Heh Gevurot. Except that since there is now in them, in the inner part, only the level of ZA, which is Nefesh Ruach, therefore they too are called HaGaT NaH, or Heh Chassadim and Heh Gevurot. And therefore they are then called only by the name illumination of Heh Chassadim and Heh Gevurot alone, for the essence of Heh Chassadim and Heh Gevurot is the AHP, as above. Therefore, the greatness that they attain through the drop of the coupling of AB, which lowers the Mem-Tet from the eyes and raises back the AHP, is regarded as having attained the essence of the five Gevurot, for the AHP are the essence of the seven lower, as above, and are also called male Gevurot, and this is for the reason of receiving the drop of the coupling of the face of Aba and Ima, which adds up in gematria to Zachor, as above (page 962, item 14), see there. And they are also called Mantzpach Bet, for first come Mantzpach Aleph, which is the connection of the Mem-Tet in the eyes, and at the time of greatness comes the main essence of Mantzpach, which are the AHP, therefore they are called Mantzpach Bet.

And now let us explain the two main corrections that come to the Partzuf at the time of gestation, mentioned above (page 958, item 6, entry 'and with'), that the first correction is to purify the sparks from the aspect of the mixture of Mem-Tet within them, for this mixture caused the breaking of the vessels, as is written there at length, see there; and the second correction is to join the attribute of mercy with judgment, to connect the Mem-Tet with the Mem-Resh. See there. Now the first correction is done through the illumination of Aba, in the secret of the thirty-two paths of Chochma, for the illumination of Aba strikes these sparks, which are the three hundred and twenty, that is, according to how they were already divided at the time of the breaking of the vessels, into eight kings, each of which has four aspects, and each aspect is composed of ten, as the Rav says above (page 873, item 14). Now at the time of gestation, the illumination of Aba returns and strikes them, and since it illuminates only to the nine lower within each and every path, and not to the Malchut within them, it follows that by this it pushes down the Malchuyot within them in the secret of refuse, and these Malchuyot are the Mem-Tet that was mixed into all the aspects of the kings, and served there without a screen, as above in item 6. Now through this aforementioned striking, this aspect of Malchut descends downward, and only the aspect of Mem-Tet of clothing remains, which is fit to be joined with the coarseness of the aspect of the nine lower. Now it is found that Aba has now clarified only two hundred and eighty-eight sparks, and thirty-two of them, which are the aspects of the mixture of the coarseness of Mem-Tet, he has cast down from there in the secret of refuse, as above.

And these clean two hundred and eighty-eight sparks, he illuminates in Ima, in the secret of her fifty gates of Bina, where the aspect of the connection of the two Heh's is, in order to sweeten the attribute of judgment of Mem-Tet with the attribute of mercy of Mem-Resh. And you already know that this is the secret of the fifty gates of Bina. And this is the secret of the image of gestation, which is not depicted in Aba, but only in Ima, as is known, for Aba does not have this root of the Mem-Tet in the eyes, and, on the contrary, the illumination of Aba lowers the Mem-Tet from the eyes, as above. Therefore these illuminations of the five Gevurot do not come to the fetus except through Ima alone. Behold, that the first correction, to lower the aspect of coarseness of Mem-Tet from the three hundred and twenty sparks, is not done except through Aba, who is the aspect of the illumination of Chochma, upon which the restriction was made, and therefore, since the coarseness of Mem-Tet has no power to receive from him, due to the power of the restriction within it, it separates and falls downward in the secret of refuse, as above. But through the illumination of Ima, which is the light of Chassadim, this separation cannot occur, for regarding the light of Chassadim there was never any restriction, as is known. And therefore even the coarseness of Mem-Tet can receive illumination from her, and would never separate from there. Therefore only the illumination of Aba is needed, from whom it can receive nothing, understand this. However, the aspect of the connection of the Mem-Tet in the eyes is the opposite, for only from Ima is it possible to receive this connection, she herself being the fifty gates of Bina, and not from Aba, for Aba has no connection at all to this matter, as explained.

And with what has been said, you will understand the two aspects of three hundred and twenty sparks that the Rav brings (above, page 870, item 14, and page 874, item 23). For on page 870 he brings three hundred and twenty sparks that are in the mixture of the coarseness of Mem-Tet, of which Aba clarifies only two hundred and eighty-eight sparks, and lowers the last thirty-two in the secret of refuse, as above. However, according to this, the sparks are found lacking the aspect of the Malchuyot within them. Therefore he afterward illuminates them in the fifty gates of Bina, where the remaining Mem-Tet of clothing rises and joins there with the Mem-Resh, as above. And by this, new Malchuyot are corrected in place of the first Malchuyot that were cast down in the secret of refuse, and therefore it is found that the number returns to being in the secret of three hundred and twenty sparks, except that the Mem-Tet that is sweetened in the attribute of mercy has taken the place of the Mem-Tet of coarseness that was cast down. And these three hundred and twenty sparks, together with the sweetened Malchuyot, are what he deals with on page 870, item 14.

And this is what is said there: "and these three hundred and fifteen sparks of ZA are the aspect of what was clarified from these seven kings, in the secret of the aforementioned clarification through Aba and Ima, etc." — meaning, after Aba has already clarified two hundred and eighty-eight sparks out of the three hundred and twenty, and lowered the thirty-two Malchuyot, which are from the aspect of the coarseness of Mem-Tet, in the secret of refuse, as above, then afterward Aba and Ima couple, etc., and this is what he continues: "and then Aba lowered the drop of male waters called Chesed, composed of the five Chassadim, and Ima too lowered the drop of female waters comprising the five Gevurot, and through these drops the three hundred and fifteen sparks of ZA were clarified and corrected." Explanation: for Ima first raised the five Gevurot in the secret of female waters, and you already know the nature of these five Gevurot, which are the aspect of the connection of the Mem-Tet in the eyes, coming from the secret of the forty-nine gates within her; and then Aba too lowers the drop of the five Chassadim corresponding to the five Gevurot of Ima, and the five Chassadim and five Gevurot are found joined to one another, and then the sparks are found again in the secret of three hundred and twenty, for they received the aspect of the sweetened Malchuyot from the five Gevurot of Ima. And in order to emphasize the aspect of the five Gevurot, which are the five Malchuyot that joined to the five Chassadim of Aba and completed the three hundred and twenty, therefore we count for the drop of the five Chassadim of Aba as three hundred and fifteen sparks, so that with the joining of the five Malchuyot of Ima, in her drop, it becomes and is completed to three hundred and twenty sparks. For the aspect of the Mem-Tet of clothing joined with the five Malchuyot of Ima, and became thirty-two Malchuyot, and completed the three hundred and twenty sparks.

And you already know that the three hundred and twenty sparks are the aspect of ZA himself, who gave the influence of the Yesod of AA to the Yesodot of Aba and Ima, and these two aforementioned drops of Aba and Ima are the aspect of the clarification and correction of ZA, whose number of sparks is three hundred and twenty. And Aba gave the whiteness within him, which is the secret of the clarification of the two hundred and eighty-eight sparks, which were clarified through the drop of Chesed of Aba, since the thirty-two Malchuyot of the coarseness of Mem-Tet could not receive anything from the drop of Chesed of Aba, and therefore were cast down from there in the secret of refuse, as above. Therefore the clarification is attributed to the drop of Aba. And the correction of the sweetening of the Mem-Tet of clothing of the attribute of mercy is attributed to the drop of the five Gevurot of Ima, which is the secret of the redness in the fetus that Ima gives, that is, her five Malchuyot that sweeten the Mem-Tet of clothing that remained there, which was corrected through this joining into thirty-two new Malchuyot, sweetened in the attribute of mercy, as above.

Now this aforementioned drop of the five Gevurot of Ima is called only the aspect of illumination of the Gevurot and not their essence, as above, for through them is corrected only the connection of Mem-Tet with Mem-Resh, which is the secret of the sweetening in the attribute of mercy, in order to complete the three hundred and twenty sparks, as above. But afterward, at the time of greatness, he then receives the drop of Chesed of AB, which lowers the Mem-Tet from the eyes, and returns the AHP to the level, which are the essence of the five Gevurot, as above. And this is what is said there in item 25: "and behold, through the Chesed of the drop of Aba, they are all sweetened, and with them they are completed to three hundred and twenty-five sparks, etc." — that is, the drop of greatness that lowers the Mem-Tet from the eyes, as above.