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Текст АРИ

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*And behold, the difference that there is between the Mochin of the time of pregnancy and the Mochin of the time of nursing has been explained, namely, that in the Mochin of pregnancy there were only two Mochin, Hochma and Bina, while the Daat was not at all recognizable in him then. But in the nursing there are three Mochin, for the Mochin of Daat also began to be recognizable in him, only in an inclusive manner alone.

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1In nursing there are three Mochin in it, for there the brain of Daat began to be recognizable in it only in a general sense: The aspect of the coarseness that is in the level upon which the coupling with the upper light is made is called the “general measure of the level,” at the time when the coupling has not yet been made upon it. Its meaning is that it already has within it the preparation fit to bring forth the full measure of the level of the Partzuf, at the time when it will be fit for this. It is also known that the aspect of the coarseness of the screen of phase one is acquired together with the Mochin of nursing, which is the aspect of the bottom Hey in Einayim, which is the level of ZA, the light of Ruach, as is known. Afterward, at the time of Gadlut, when this bottom Hey descends from Einayim, it attains GAR, and then the coupling is made upon that same aspect of the bottom Hey that it attained through nursing, and it acquires the light of Neshama.
And you find that the entire difference between the Katnut of nursing and the Gadlut of Neshama is this: that in nursing, while the bottom Hey was not in the place of coupling — since it was in Einayim and not in Peh — therefore AHP was lacking, and therefore it was not fit for coupling by itself, but rather it received the light of Ruach through nursing from its mother. And at the time of Gadlut nothing new occurs, except that through the illumination of the coupling of AVI, the bottom Hey descends from the Einayim of ZA to the Peh, at which point AHP returns to ZA, and then that bottom Hey, which is the aspect of the screen and the coarseness, is already fit for coupling with the upper light, and therefore the coupling is made upon it in the Peh of his own Rosh, and he attains the complete level of the ten Sefirot, which from below upward is called Rosh, and from above downward is called Guf, as is known. And the ten Sefirot of the Rosh are called HB and HG, which are Hochma, Bina, ZA, and Nukva, as is known, ZA being called by the name the five Hassadim, and Nukva by the name the five Gevurot. For the Gevurot mean the aspect of coarseness upon which the coupling is made with ZA that is in the Rosh, which are the five Hassadim; for through this coupling, which raises the reflected light up to HB, it brings forth the illumination of Hochma and reveals it within the Hassadim, which from above downward become revealed Hassadim in the Guf. And then the five Hassadim and the five Gevurot are called the brain of Daat.
But now, in nursing, while the five Gevurot are not yet fit for coupling, since they still stand in the Einayim, as above, nonetheless they are called by the name the generality of Daat. Like the example of the seed of a tree, in which the whole tree is included, yet through certain actions, namely through sowing, etc., a fruit-bearing tree is revealed from this seed — and by this token one may say that in every seed a complete tree is included. And similarly, once it has attained the very substance of the coarseness, even though it still stands not in the place of coupling, nonetheless, since at the time of Gadlut, when this coarseness descends to the place of coupling, the five Gevurot and five Hassadim, called the brain of Daat, are revealed through it, as above — therefore even now, while it is in the Einayim, it is called by the name the generality of Daat. Understand this.
And this is what it says, “In nursing there are three Mochin in it, for the brain of Daat too began to be recognizable in it only in a general sense”: for in Ibur, where the coarseness is not yet recognizable in it at all, being the aspect of the coarseness of Keter — whose meaning is only the root of the coarseness alone — it follows that there is not yet any recognition at all of the brain of Daat, even in a general sense. This is unlike nursing, which has already attained the aspect of coarseness, for even though it is not in the place of coupling, nonetheless the entire generality is already found there, since nothing is lacking there but the vessels of AHP, so that it may descend to its place, at which point the five Gevurot and five Hassadim, called the brain of Daat, are revealed from within it.
And this is what it says, “The Mochin of Gadlut divide into four
Mochin, which are HB and HG, but the Mochin of nursing are only three, and they are HB and Gevura, since the Daat at the time of nursing is not recognizable in it except in a general way”: meaning, as above, that the Gevurot are still not in their place, and there is not yet there any revelation of the five Hassadim and five Gevurot, called Daat; but since the aspect of the generality is already there, they are to be reckoned, at any rate, as three Mochin, HB and Gevura, since the generality of the five Gevurot is already found there.
And this is what it says, “For the brain of Daat of ZA already has a vessel of the Yesod of Tevuna to be clothed within, in the aspect of her middle vessel”: meaning, it is known that at the time the Mochin of ZA emerge in AVI, they emerge in the complete fullness of NRNHY; but when they bestow them upon ZA, they measure them out to him degree by degree, gradually: first from the aspect of their external NHY, which is the level of Nefesh; and afterward from the aspect of their middle NHY, which is the level of Ruach; and afterward from the aspect of their internal NHY, which is the level of GAR. In such a way that those complete NHY of AVI, which used to clothe the NRNHY of the Mochin at the time of their emergence in AVI, were divided into three thirds: HBD, HGT, NHY, called internal, middle, and external — the upper three thirds being called internal, the middle three thirds being called middle, and the bottom two-thirds of NH being called external. For in the bottom thirds there is no aspect of Yesod, not even from the Yesod of Aba, and therefore there are only two thirds in them, since the middle line is lacking there, as is known.
Behold, then, that in the aspect of the Mochin of Ibur, which are clothed in the external NHY of AVI, meaning the bottom two-thirds of NH, there is no aspect of the middle line at all. And this indicates that there is not yet there any aspect of coarseness fit for coupling whatsoever, but only the aspect of the root of the coarseness, as above; and there is no middle line except from the illumination of the coupling, as is known. But in nursing, which is clothed in the middle NHY of AVI, where there are already three thirds — since there is there the aspect of the middle line of the Yesod of Aba, and even in Ima the middle line is discerned there, in the secret that Ima concludes in the male, as is written in its place — and therefore there is there the aspect of the generality of the Daat of ZA in the middle line. And this indicates that from there it receives the aspect of the coarseness of phase one, which is the aspect of the bottom Hey in Einayim, which is the coarseness fit for coupling, at the time it descends from there to the aspect of Peh, namely at the time of Gadlut, as above. And this is what is said, that the brain of Daat of ZA already has a vessel of the Yesod of Tevuna to be clothed within, in the aspect of her middle vessel, namely phase one, as explained.

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