Часть 16 · Ответы о значении слов

From the aspect of the state fixed in Atzilut, AA is found standing in the place of the ZA of Nekudim. For the head of Atik took the place of the GAR of Nekudim, and the seven lower Sefirot of Atik took the seven lower Sefirot of Nekudim; and AA clothes from the mouth downward of Atik, which are the seven lower Sefirot of Atik. Thus the standing of AA is in the place of the seven lower Sefirot of Nekudim, which are the seven lower Sefirot. (Item 81).

There is no AA in the Klipot, only in the world of Yetzirah and Assiyah. For the Klipot were built from the ruin and deficiency of the holiness that was made in them by the sin of the First Man. Now, before the sin, ZON were already in the place of the AA and AVI of Atzilut, and BYA were in the place of YESHSUT and ZON of Atzilut. And because of the sin all these high Mochin that had come in the secret of the additional Mochin were corrupted, and nothing remained in them but the permanent Mochin of Atzilut. And ZON descended to VAK and a point, and BYA descended below the Parsa of Atzilut.

All the Partzufim in the three worlds BYA of the Klipot were explained above in answer 2, see there. And in the world of Atzilut of the Klipa there are only two Partzufim: ZA and Nukva alone. For nothing at all falls to the Klipot from the GAR of Atzilut, God forbid. And the reason is that the Klipot exist only in the empty void, that is, below the conclusion of the line of the Ein Sof, blessed be He, which is beneath the Malchut that concludes all holiness. Now, in the first restriction this was beneath the feet of AK standing upon the point of this world. However, in the second restriction, when the concluding Malchut ascended to the place of the Bina of the body, which is the discernment of the Chazeh [chest] of the Partzuf TNHY of SAG of AK, and there was spread the Parsa that concludes holiness, and the two lower thirds of Tifferet and NHYM of this Partzuf went out to the discernment of the empty void (as above, Item 3), which became the place of the three worlds BYA — then the Klipot seized the entire measure of the three worlds BYA, by reason of their being the discernment of empty void.

The line of the Ein Sof, blessed be He, in the first restriction concluded at the point of this world, because there is the discernment that cannot receive His light, may He be blessed, by reason of the restriction made upon it. Therefore the line concluded there, and there concluded the feet of AK, which clothe upon the line of the Ein Sof, blessed be He. And just as the end of the straightness is at the middle point, which is above the point of this world, so the end of the surrounding [lights] of the circles is at the point of this world — except that the matter of up and down does not apply in the circles, and therefore their end is their center. That is, the discernment of the empty void of the circles is at their central point, which is the point of this world. It is thus found that the last circle of the surroundings is the closest of all to the point of this world, and to the underside of the feet of AK. And this last circle of the surroundings is called by the name "the surrounding light that is beneath the feet of the straightness of AK." For after this last circle all the light of the surroundings has concluded, since it surrounds the place of the empty void, which is the point of this world, upon which the feet of AK likewise conclude. Thus it is found that it surrounds also the conclusion of the feet of AK. (Item 3).

The light of Atzilut means the light of Hochma, for KHB ZON are prepared by AK and ABYA. And although there are also Bina and ZON in Atzilut in which there is no light of Hochma, nevertheless there is no separating screen upon the light of Hochma, and they are fit to ascend and clothe the Hochma. But in the world of Beriah there is a separating screen upon the light of Hochma, and they have only the level of SAG in the discernment of covered Hassadim, separated from the light of Hochma. Therefore they are called a light of offshoot and a new creation, because the Hassadim in them were separated from Hochma, which was not so in Atzilut. And it is discerned that when the light of Atzilut descends to Beriah, it descends through the screen that is between Atzilut and Beriah, and this screen separates its Hochma and leaves it in Atzilut, and passes through only the Hassadim separated from Hochma. (Items 34, 36).

The light of Beriah is the discernment of Hassadim separated from Hochma, and therefore they are called a new creation, and a light that is not the light of the essence but a light of offshoot. (ibid.) See answer 5.

All the levels that came out in the world of Atzilut are called the new MA, or the new light. And this excludes what remained of the lights and vessels of Nekudim, which were corrected to the discernment of the females of the Partzufim of Atzilut. And likewise all the vessels, lights and sparks of ZA that ascend and are sorted from the Klipot — all these are called by the name the old light, or BON. And the discernment of the males of all the Partzufim of Atzilut is from the new MA, that is, through the couplings made anew after the breaking of the vessels, in order to correct and revive the dead. (Item 17).

The lights and vessels that remained from the world of Nekudim are called the light that came out from the openings of the eyes. The sparks and vessels that are sorted and go from BYA from within the Klipot — all these are called by the name the old light, or BON. And this is to indicate that they already served in the world of Nekudim before the breaking of the vessels, and from them were made the female Partzufim of the world of Atzilut. See above, answer 6. (Item 17).

A light passing through a screen means, through a coupling of striking, in which the screen returns the light backward in the secret of reflected light. According to the measure of the coarseness in the screen, so is the measure of the level that the reflected light clothes, as is known. And the coupling made for the sake of creation was added with a new matter: that the screen is included in the Parsa between Atzilut and Beriah. Therefore this screen of phase two, upon which the aforementioned coupling of striking is made, became a screen separating upon the light of Hochma, and it clothes only Hassadim separated from Hochma. (Item 31).

It was already explained above in answer 9. However, the matter of "part of it" means that the screen upon which the coupling was made for the sake of creation separated the direct light, part from part — that is, it separated the light of Hassadim from the light of Hochma. And this is called the light passing part of it through a screen. Therefore this light is called a light of offshoot and a new creation, as above in the adjacent answer. (Item 233).

The level of smallness that came out in the world of Nekudim, which was corrected to the discernment of the females of the Partzufim, is called the light of the eyes. And it is the discernment of a level that came out upon a screen of phase one, in combination with the bottom Hey that ascended and was included in this screen. (Item 2).

The light of Hochma is called an essential light. And likewise SAG of Atzilut, although it is a light of covered Hassadim, is nevertheless discerned as the discernment of an essential light, because it is the discernment of the GAR of Bina, and Bina is the essence of Hochma — except that she desires Hassadim, as is known. But the level of SAG in Beriah is a light that is not essential, but rather a light of Hassadim separated from Hochma, as above in answer 5. (Item 36).

See above, answer 12.

Every degree comes out first in its upper one, and afterward descends from there to its place. And it is discerned that the main light and its root it left in its upper one, and it received from him only the discernment of a branch. And likewise the ten Sefirot of Nekudim, whose upper one is SAG of AK: the main [part] of their light was left in the internality of AK, from his Tabur and below, which are called the MA and BON of AK, and the branches went out, which are the ten Sefirot of Nekudim. (Item 6).

The light of BYA is called a light of offshoot. See above, answer 5. (Item 31).

The quantity of a place means the measure of the number of degrees found in that place. The quality of a place means the measure of the importance of the degree found in the place. (Item 59).

Ilana Ravrava [the great tree] is ZA, and Ilana Z'eira [the small tree] is the Nukva of ZA. (Item 47).

See above, answer 17.

The Land of Israel is the discernment of Yetzirah in this world. For this world is divided according to its value into BYA: the place of the Temple is the discernment of the Beriah of this world, the Land of Israel is the discernment of the Yetzirah of this world, and outside the Land is the discernment of the Assiyah of this world. (Item 49).

Before the sin, the First Man occupied all three worlds BYA, which ascended and became the discernment of YESHSUT and ZON of Atzilut. And after the sin the worlds were corrupted and descended below the Parsa of Atzilut. And all the limbs of the soul of the First Man fell away from him, and there remained in him only one hundred crowns, from the ten Partzufim of BYA, which are: ZON of Beriah, AVI and ZON of Yetzirah, and AVI and ZON of Assiyah. And they are called one hundred cubits. (Item 113).

Before the sin he had the discernment of NRN of Atzilut, occupying the level of the three worlds BYA, which had already then become NRN of Atzilut. And after the sin he was diminished in two [ways]: first, that he descended below the Parsa of Atzilut together with BYA; and second, that only one hundred souls remained to him from them, from the ten Partzufim of BYA, as above in answer 20. (Part 1, Page 957, Sub Header, "and this").

Even before the sin of the First Man, the world of Assiyah was back to back, serving in the wall of HGT: half of it serves ZA and half serves the Nukva, for this wall draws to them the light of Hassadim from Ima. And the discernment of their backs, which is the wall of NHY, is hidden in her house, because she needs the MAN of Malchut, that is, the sorting of the thirty-two stones, which are revealed only at the end of correction, in the secret of "the stone the builders rejected has become the head of the corner", as is known. And likewise in Yetzirah and Assiyah, which are the discernment of ZON. Therefore the Klipot have a great grip on these NHY of the Nukva, that is, in Assiyah, which are the backs of her house. For between the adjoined [parts] is found the root of the aforementioned thirty-two stones, which are the entire root of the Klipot. And they are called "other gods", that is, the gods adhered to these backs, which have no sorting. (Item 145).

The main place of the worlds and their degree in their truth is as the second discernment that was on the eve of Shabbat, before the sin. At that time ZA was in the place of AA, the Nukva in the place of AVI, the world of Beriah in the place of YESHSUT, the world of Yetzirah in the place of ZA, and the four lower [Sefirot] of Assiyah in the place of the Nukva of ZA, back to back with Yetzirah; and the six lower [Sefirot] of Assiyah were in the six upper [Sefirot] of the world of Beriah. And there remained twenty-four Sefirot — which are the four lower [Sefirot] of Beriah, the ten Sefirot of Yetzirah, and the ten Sefirot of Assiyah — empty and void and hollow of all light. But the first ten Sefirot, which are the four lower [Sefirot] of Beriah and the six upper [Sefirot] of Yetzirah, were in the secret of the Shabbat boundary, which is two thousand cubits; and the fourteen Sefirot after them, that is, from the Chazeh [chest] of Yetzirah and below, were outside the Shabbat boundary, that is, they were a permanent dwelling place for the Klipot. And the six lower [Sefirot] of Assiyah, which did not ascend to Atzilut but remained in the six upper [Sefirot] of the world of Beriah, were in the secret of the expansion of the city, for they were like a pregnant woman, whose fetus protrudes and comes out outside her body. The explanation: the city is the world of Atzilut, where all the worlds already were, and the Parsa beneath the world of Atzilut is the boundary of the city. For in the secret of the second restriction, the concluding Malchut ascended from the place of the point of this world to the place of the Chazeh [chest] of the Partzuf TNHY of AK; and from the Chazeh downward, which are the two lower thirds of Tifferet and NHYM, became empty and hollow space, like the point of this world (as above, Part 1, Page 889, Item 3). Thereby the two lower thirds of Tifferet, which are the seven lower Sefirot of the Bina of the body, became the source for the world of Beriah, NHY for Yetzirah, and Malchut for Assiyah. Therefore also now, after the emergence of the worlds BYA and their ascent to Atzilut, they became the discernment of empty void, as before the expansion of the three worlds BYA — except for the six upper [Sefirot] of Beriah, which did not become hollow and empty space, because the six lower [Sefirot] of Assiyah of holiness remained there. And the reason is that the world of Beriah was made from the discernment of the seven lower Sefirot of the Bina of the body. And although it too descended below the Parsa, nevertheless this was not because of itself, but because it is the discernment of a root for ZON. That is, Abba brought Ima out for the sake of her son, because no restriction applies to Bina at all, since she is entirely the discernment of the light of Hassadim, and restriction does not apply to the light of Hassadim, as is known. Therefore the seven lower Sefirot of Bina are always made the discernment of a belly for the impregnation of ZON. And this is what the Rav said, that these six upper [Sefirot] of Beriah, which are the seven lower Sefirot of Bina, are like a pregnant woman whose fetus protrudes and comes out outside her body. For these seven lower Sefirot of Bina are considered the discernment of a root and belly for ZON, in which, from the aspect of the body of Bina herself, she is considered completely Atzilut, for no discernment of restriction rules in the least over the light of Bina. But from the aspect of the ZON included in her seven lower [Sefirot], in the manner of a fetus in its mother's womb, she is compelled to be found outside Atzilut, beneath the Parsa. And this exit is considered in her value like the protrusion of the belly of a pregnant woman, which protrudes and draws away from the body outward; however, the protrusion is still attached to her body, and therefore it is considered like her body, although it is outside her body.

These names, AVI, were renewed with the second restriction, for before that they were called Hochma and Bina. And the reason is what the Rav wrote above, Page 882, Item 32: that Hochma brought Bina out, in order to water the garden and to nurse him, who is ZA, because it is impossible for any Mochin to come into being for ZA until Ima goes out. See there. The explanation: ZON, from the aspect of their root in the ten Sefirot of direct light, were not fit for any Mochin, for ZA from his root is VAK, and the Nukva, from the aspect of the first restriction, is only the discernment of the concluding point and the quality of judgment. And had it remained so, there would have been no correction at all for this world, which came out in the discernment of empty void. And this is the secret of "at first the world was created with the quality of judgment; He saw that the world would not endure, so He associated with it the quality of mercy." For from the aspect of the first restriction no correction would have reached this world, as above; therefore the Malchut ascended to the place of Bina, which is the quality of mercy, and the two were associated together — both in the discernment of the coupling Malchut, which ascended to the openings of the eyes, which is the Bina of the head, and in the concluding Malchut, which ascended from the point of this world to the Bina of the body, which is the place of the Chazeh [chest]; and the TNHY of the Partzuf Nekudot of SAG of AK went out to the empty void, as above. And this correction is discerned such that the Hochma of the head, called the eyes, brought the Bina of the head — that is, the seven lower Sefirot of Bina, called the ear — outside the head, that is, to the discernment of the body. For the GAR of Bina took [it] for the discernment of its female, called the openings of the eyes. And by force of this, also the seven lower Sefirot of the Bina of the body, called the two lower thirds of Tifferet from the Chazeh downward, went out completely to the empty void, after the concluding point, as above. And this was in order to water the garden, which is ZON, because by this it became possible to draw Mochin to ZA and from ZA to the Nukva, as it is written, "He will drink from the brook by the way; therefore shall he lift up the head." And since Hochma and Bina were so diminished, for the sake of ZON, they acquired the names Abba and Ima, which are like a father and mother who do not look after themselves, but only to raise their children. Therefore the seven lower Sefirot of Bina, which are YESHSUT, are called by the name "the mother of the children", because she took upon herself this great diminishment of going out from the discernment of a head to a body, and from the discernment of Atzilut to the empty void, in order to raise the children, ZON, with Mochin. (Item 32).

See above, answer 3.

It is known that BYA, from their root, have only the discernment of the backs of the Partzuf Nekudot of SAG, that is, only the two lower thirds of Tifferet and NHYM, and they have nothing from the discernment of the vessels of the interior, that is, from the discernment of above the Chazeh [chest]. And from this aspect, it was entirely a place of Klipot, since it was already beneath the concluding Malchut that ascended to the place of the Chazeh [chest], which is the Parsa beneath Atzilut. However, after the breaking of the vessels of the seven lower Sefirot of Nekudim, in which front and back were broken — for the vessels from the Chazeh upward of the seven lower Sefirot of Nekudim also fell to BYA and died, and were mixed with their vessels of the back — this mixture caused the place of BYA itself to expand like a complete Partzuf, for it also gained the discernment of the vessels of the interior from the Chazeh upward, called HBD HGT up to the Chazeh [chest], which came to it by reason of the breaking of the vessels of the interior of the seven lower [Sefirot] that fell there, as explained. And Beriah and Yetzirah, up to the Chazeh [chest] of the world of Yetzirah of the present time, are the discernment of the HBD HGT and the vessels of the interior of the place of BYA. And from the Chazeh of Yetzirah downward, which are fourteen Sefirot, are the discernment of the backs of the place of BYA. And after the sin, the four lower [Sefirot] of Yetzirah and the ten Sefirot of Assiyah descended there. Thus, those two lower thirds of Tifferet and NHYM that were initially diminished from the Partzuf Nekudot of SAG to the discernment of empty void, and occupied the place of all three worlds BYA, from the Parsa of Atzilut to this world — now, after the breaking of the vessels, they contracted and descended after the Chazeh [chest] of Yetzirah, and occupy only fourteen Sefirot. And all this was caused by the mixture of the front and back of the seven lower Sefirot of Nekudim, as explained.

Fledglings are the discernment of impregnation, eggs are the discernment of nursing, and children are the discernment of Mochin. (Item 203).

Every Partzuf divides at the Chazeh [chest]: from the Chazeh upward is the discernment of Atzilut, and it is called vessels of the interior; and from the Chazeh downward is BYA: the middle third of Tifferet is Beriah, NHY are Yetzirah, and Malchut is Assiyah. And they are the vessels of the back. (Item 66).

The vessels from the Chazeh downward of every Partzuf are called vessels of the back, and they are also called the vessels of the externality of the Partzuf. And these vessels of externality are themselves divided into front and back: the two lower thirds of Tifferet, from the Chazeh to the conclusion of Tifferet, are called the front of the externality, by reason of their being the discernment of the seven lower Sefirot of the Bina of the body; and therefore they still have a connection to the vessels of the interior, which are the HGT of the body. And the vessels of NHY are called the externality of the externality. And these front and back of the externality are called the two discernments of externality: from the discernment of the front of the externality was made the place of the world of Beriah, and from the discernment of the back of the externality were made the worlds of Yetzirah and Assiyah. (Item 3).

The first coupling of AVI is when they are in their place, and ZON ascend to them and receive the Mochin that come out of that coupling. And there is a second coupling of AVI, in which AVI descend to the place of YESHSUT and ZON and clothe in ZON, and the coupling is made in the place of ZON. And these Mochin are only for the AVI of Beriah. (Item 193).

The body of a man divides into two divisions at the Chazeh [chest]: the vessels of HGT up to the Chazeh are the discernment of the GAR of the body, and are discerned as vessels of the interior, which even the second restriction did not diminish so as to take them out beyond the degree; and they receive the discernment of covered Hassadim from the GAR of Bina. But from the Chazeh downward is the discernment of the VAK of the body, and they are the vessels of the back, which the second restriction took out beyond the degree; and they need only revealed Hassadim in the illumination of Hochma, because they are the discernment of the ZON of the body, and they receive from the seven lower Sefirot of Bina. (Item 66).

No degree can ascend and be corrected except to its upper one, which is close to its level. For example, AVI cannot ascend to Atik, but only to AA; and all that is corrected in Atik is AA. And likewise all that is corrected in AVI is YESHSUT, and all that is corrected in YESHSUT is ZON. And the reason for the matter is that all the corrections of the lower one in its upper one are because the AHP of the upper one are always attached to the GAR of the lower one, and therefore the GAR of the lower one ascends with the upper one at the time when the upper one raises its AHP, as is known. Thus, at the time when the upper one sorts and raises its AHP from the Klipot, the GAR of its lower one is also found ascending and being sorted with it. And likewise in the attainment of Mochin: for example, the AHP of AA are found in his HGT, and at the time when AA returns the Mochin, to lower the bottom Hey from his openings of the eyes and to raise the AHP to the discernment of his GAR, then these AHP raise with them also his HGT to the discernment of his head, because they are attached one to the other. And then AVI also ascend with the HGT to the head of AA, since they are the garments upon the HGT of AA. And in this manner is the order of the ascents of all the Partzufim, as is known. Thus, only the lower one adjacent to him has the power to ascend to the upper one — either by reason of its being attached to the AHP of the upper one, or by reason of its clothing the HGT of the upper one. But this does not apply at all to the degree beneath his lower one. (Item 22).

The world of Beriah receives only the discernment of the illumination of the feet of the Partzufim of Atzilut, for the Atik of Beriah receives from the discernment of the NHY of the Atik of Atzilut, the AA of Beriah receives from the NHY of the AA of Atzilut, and so on in this manner, as the Rav wrote in Etz Chaim, Gate 42, Chapter 13. However, when the NHY of Atik illuminate in Beriah, they come with their garments, which are the HGT of AA, because the NHY of Atik are clothed in the HGT of AA in Atzilut. Therefore, in the world of Beriah, where all the NHY of AA illuminate, and likewise all the NHY of Atik, the HGT of AA become a garment for Atik, just as they were in Atzilut, as above. And all the NHY of AA are clothed in the AVI and ZON of Beriah. However, in the world of Yetzirah, where only the middle thirds with the lower thirds of the NHY of Atik illuminate, and likewise of the NHY of AA, while the upper thirds of the NHY are lacking there — the two lower thirds of the NHY of Atik take with them the upper thirds of the NHY of AA that clothe them in Atzilut, because the middle thirds of the NHY of Atik are clothed from the Chazeh [chest] downward of AA, that is, also in the upper thirds of the NHY. Therefore it is discerned that these upper thirds of the NHY of AA do not belong to AA, but only to the discernment of a garment for Atik; and therefore they become a revealed head, which is a garment for the discernment of the RADLA [the concealed head] of Yetzirah. And only the two lower discernments of the NHY of AA, which are the middle thirds and the lower thirds of the NHY of AA, are what clothe in AVI. (Item 228).

The discernment of YESHSUT, which are from the Chazeh downward of AVI, are discerned as the discernment of the belly of AVI, which protrudes and goes out outside the body of AVI, because the body of AVI is from the discernment of covered Hassadim, upon which no restriction rules. However, Abba brought Ima out for the sake of her son, because YESHSUT, who are Ima, received into themselves the discernment of the second restriction, in order to draw correction and Mochin to ZON, as is known. Therefore it is discerned that this protrusion, in which YESHSUT draw away to the discernment of outside the body of AVI, is not because of themselves, for even YESHSUT are the discernment of Bina like AVI, and no restriction applies in them. Rather, the protrusion outward — that is, the restriction — is in the manner of a pregnant woman, whose belly protrudes outward and draws away from her body because of the fetus lying in her belly, and not because of herself. Likewise, since YESHSUT are the root of ZON, and ZON are with them in the discernment of impregnation, therefore YESHSUT protrude and draw away from their own body, that is, from covered Hassadim, and they draw revealed Hassadim for the sake of ZON, who are the fetus; through this they were also restricted, because therefore the second restriction also rules in them. (Item 84).

All the NHY divide into three thirds, as is known. And the NHY of AA all illuminate only in Beriah, but in the world of Yetzirah there are only the two lower thirds of the NHY, which are the middle and the lower [thirds]. And the upper discernment of the NHY of AA, that is, the upper thirds of its NHY, were drawn to Yetzirah only as the discernment of a garment for the middle thirds of the NHY of Atik, and not from the discernment of AA himself. Therefore they became a revealed head, because only Atik clothes in them, as above in answer 33, see there. (Item 228).

The place of the rooting of the second restriction is called by the name the belly of Ima. For Ima is the HaVaYaH of SAG: its Yod-Hey, which are the discernment of the upper AVI and the te'amim [cantillation marks] of SAG, have no part in the second restriction, and therefore they are filled with the filling of Yods; and its Vav-Hey, which are the discernment of YESHSUT, which is the discernment of the nekudot [vowel points] of SAG — therefore the Vav of this SAG has the filling of Aleph, which indicates the second restriction. For the line in its diagonal is the Parsa that separates between the GAR and the AHP: the upper Yod is the GAR that remain in the degree, and the lower Yod, which is like a Dalet, is the AHP that descended from the degree and outward. And there is the place of the impregnation of ZON, where they receive the sweetening of the quality of judgment in the quality of mercy, and therefore it is called the belly of Ima. And this is the secret of what was said, that the revelation of the female begins only from the Chazeh downward of AVI, that is, in the aforementioned YESHSUT, the secret of the Vav of SAG; but in the first three Partzufim — Atik, AA, and the upper AVI — there is no revelation of a female, since they are completely clean of the discernment of the second restriction, as explained. (Item 19).

All of ZON is the discernment of the body. And the five discernments KHB ZON are called in it HGT NHY, because the first three, KHB, descended in it to the discernment of three Hassadim alone, and therefore they were changed to the name HGT, as is known. Therefore the Tifferet is the Bina of the body, and it includes within itself ten Sefirot: the GAR of Bina are the upper third of Tifferet up to the Chazeh [chest], and the seven lower Sefirot of Bina are the two lower thirds of Tifferet. (Part 1, Page 888, Sub Header, "and he raised").

It was already explained above in answer 37, that the five [discernments] HGT NH of ZA are the five discernments KHB ZON. Thus the Tifferet is Bina, the Netzah is ZA, and the Hod is the Nukva. (ibid.).

The place of the Temple is Beriah, and the Land of Israel is Yetzirah, and outside the Land is Assiyah. And the place of ruins corresponds to the Klipot. (Item 44).

Beriah is attributed to the Bina of Atzilut, because Ima nests in Beriah, for she has the Mochin of SAG from the upper AVI of Atzilut, which come out upon a screen of phase two, which are the discernment of the Mochin of the GAR of Ima, as is known. However, there is a great difference between the Mochin of SAG of Atzilut and the Mochin of SAG in Beriah, because the Mochin of SAG of the upper AVI in Atzilut, although they are covered Hassadim, nevertheless they can ascend to the GAR of AA and receive Hochma whenever they wish. But the Mochin of SAG in Beriah are discerned such that the Hassadim in them were separated from every discernment of Hochma, because the screen of phase two is included together with the Parsa beneath Atzilut, and no illumination of Hochma can pass with those Mochin to Beriah. Therefore this light of the Mochin of SAG is not discerned as a light of essence, but as a light of offshoot and a new creation, because a new matter was made in them, that the Hassadim were separated from the light of Hochma, which had never been so before. Therefore it is called Beriah, to indicate that it is a new creation. (Item 31).

See above, answer 40.

BYA, from their source, are only the discernment of TNHYM, because they are the discernment of the TNHY of the Partzuf Nekudot of SAG, which, because of the ascent of the concluding Malchut to the place of the Bina of the body, went out from the Chazeh downward of this Partzuf to the discernment of empty void (as above, Item 3). Thus the source of Beriah, which is the two lower thirds of Tifferet, that is, the seven lower Sefirot of the Bina of the body, which is the discernment of YESHSUT — behold, Beriah is not attributed to the GAR of Bina, which are the upper AVI, but to the seven lower Sefirot of Bina, which are YESHSUT. (Item 204).

Before the sin, the First Man had NRN from the BYA that were in Atzilut. And because of the sin they were lost from him, and there remained in him only the discernment of the souls [Nefashot] in the vessels of the crowns of each and every Sefira in the Partzufim of BYA — except for the first two Partzufim, the AVI of Beriah, of which he had nothing. And there are here three discernments: first, the nine upper [Sefirot] of the lights, which departed from him to their root, for in lights there is no falling to the Klipot, God forbid. Second, the nine lower [Sefirot] of the vessels, with their sparks, which fell to the Klipot and were immersed in them. Third, the light of the soul [Nefesh] in the vessels of the crowns that remained in him. And the reason that the light of the Nefesh clothes in the vessel of the crown is by reason of the inverse value between vessels and lights, as is known. And these three discernments apply in each and every Sefira of the Partzufim of BYA, for there remained in him from each Sefira in them only the discernment of a Nefesh alone, in the vessel of the crown; the nine upper [Sefirot] of each Sefira departed to their root, and the nine lower [Sefirot] of the vessels in each Sefira, with the sparks in them, fell into the depths of the Klipot. (Item 125).

In every degree there are three discernments of IBM [impregnation, nursing, Mochin] of the back, and likewise IBM of the front. For the degree divides in its entirety into VAK and GAR: the IBM of the VAK are called the IBM of the back, and in their entirety they are called the discernment of the vessels of the degree, or the discernment of its body; and the IBM of the GAR are called the IBM of the front, and in their entirety they are called the discernment of the Mochin and lights of the degree. And the IBM of the back are also called by the name the three garments of the body, and the IBM of the front are called the three garments of the Mochin. (Item 165).

The revelation of the discernment of a female means the beginning of the rooting of the second restriction made in YESHSUT, in the secret of the Aleph of the filling of the Vav of the HaVaYaH of SAG, which is also called by the name belly, because there the seven lower [Sefirot] of the dead are sorted and sweetened and corrected and joined, and become the discernment of a Partzuf, in the secret of the association of the quality of mercy with judgment. However, in the first three Partzufim — Atik, AA, and the upper AVI — there is still no recognition of a female there, because even the Yod-Hey of SAG, which are the discernment of the AVI in YESHSUT, are also in the filling of Yods and not in Alephs, to indicate that the discernment of the second restriction, which is alluded to in the filling of Aleph, does not rule there at all. See above, answer 34. (Item 18).

In the surrounding lights there is no up and down, because in them both are equal; rather, the matter of inner and outer applies there, that the more inner is more inferior, and the more outer is more excellent. And the outer is more important than the inner circle, even when the outer is below the inner, as is known. Also, the discernment of the end and conclusion of the surrounding lights is at their center, as is known. Therefore, at the time when the second restriction was made, and the concluding Malchut, which had stood beneath the conclusion of the feet of AK, ascended to the place of the Bina of the body of the Partzuf TNHY of AK — and before the coupling Malchut ascended to the openings of the eyes, to couple with the upper light — the Chazeh and below of this Partzuf then fell to the discernment of the empty void of the first restriction, that is, beneath the conclusion of the feet of AK, in the place of the most inner circle, which is the closest to the central point, which is the empty void of the first restriction.

The Nukva of ZA is called Gan Eden [the Garden of Eden]. (Item 64).

Tifferet is the Bina of the body, and it has ten Sefirot, and therefore it divides into three thirds: HBD HGT NHYM. Thus the upper third of Tifferet is the discernment of its HBD, and it is the discernment of the GAR of the Bina of the body. (Part 1, Page 888, Sub Header, "and he raised").

The openings of the eyes are the GAR of the Bina of the head, and the discernment of the ear is the seven lower Sefirot of the Bina of the head. (ibid.).

Bina, although it is the discernment of a light of Hassadim, is nevertheless considered actual GAR, because Bina is the essence of Hochma — except that in the secret of "for He delights in mercy", she always longs only for the light of Hassadim. But in the world of Beriah, although Ima nests in Beriah and there is there the level of SAG, nevertheless it is not considered "actual GAR from the aspect of the essence of the GAR", like the Bina of Atzilut, which is the essence of Hochma, but only the discernment of the illumination of the GAR of Bina. For it is now not the essence of Hochma, because the Hassadim of Bina in Beriah were separated completely from the light of Hochma, by reason of the screen and the Parsa of Atzilut, which concludes upon the light of Hochma and does not allow the illumination of Hochma to pass to Beriah. Therefore these GAR in Beriah are discerned only "as GAR from the aspect of their illumination" alone, that is, there is no essence of the GAR of Bina here, because the GAR themselves do not expand to Beriah, but only their illumination alone, for there is in them only Hassadim separated from Hochma, by the power of the screen and restriction. (Item 205 and Item 209).

See above, answer 50.

The level of SAG that illuminates in Beriah, although it is the discernment of GAR, is nevertheless far indeed from the SAG that illuminates in Atzilut, and is considered only an illumination from the GAR, as above in answer 50. And it is called "GAR by means of a screen", because the screen of phase two that serves the level of SAG of Beriah is joined and included with the Parsa that concludes Atzilut, and it became a screen that separates and distinguishes all the illumination of Hochma from the Hassadim. Therefore they are discerned as a light of offshoot from the GAR of the SAG of Atzilut, and they are not the essence of the GAR. And for this reason they are called: GAR by means of a screen. (Item 209).

HGT are discerned as the GAR of the body. And see above, answers 34 and 35. (Part 1, Page 888, Sub Header, "and he raised").

The GAR of Yetzirah are called by the name throat. And the throat is likewise discerned as the discernment of the Keter of the body, because the throat of AA is a Keter for AVI, and it is Bina that went out outside the head of AA, and therefore it is considered a head of the discernment of the body. (Item 64).

See above, answer 2.

The Nukva, from her root in the seven lower Sefirot of Nekudim, is the discernment of the concluding point, called the point of the Chazeh [chest], where the seven lower Sefirot of Nekudim concluded at the time of smallness. And at the time of greatness, through the new light of AB and SAG, which returned the AHP of all the degrees and joined them to their degree, and also the TNHYM, which went out beyond the conclusion of Atzilut, returned and joined to the seven lower Sefirot of Nekudim — then the Nukva gained these TNHYM as her portion, and they became her nine lower [Sefirot], for she expanded to a complete Partzuf. Therefore, in the world of correction, the Nukva is found returning and being sorted from the breaking, and attains again the TNHYM that were her nine lower [Sefirot] at the time of the greatness of Nekudim — but not in the manner of expanding to BYA; rather, she is built from them above the Parsa of Atzilut. Thus, the entire source of the Nukva is only the four Sefirot TNHYM alone, that is, from the Chazeh of Nekudim and below. And for this reason she is called the four Sefirot of the vessels of the back alone. (Item 56).

The appearance of the concluding Malchut at the point of the Chazeh [chest] of Yetzirah, which made there a border and conclusion to holiness, is that He said to His world "Enough" [Dai], "do not spread further." See above, answer 27. (Item 62).

The totality of the sparks that fell at the time of the breaking of the vessels were 320 sparks, which are eight kings, each containing four discernments, and each discernment containing ten Sefirot. Therefore there are ten times thirty-two sparks, which are 320. However, the Malchuts in them cannot be sorted during the entire duration of six thousand years, and they are thirty-two Malchuts, and they are the secret of the thirty-two stones, of which it will be said in the future, "and I will remove the heart of stone from your flesh". And these are called very hard judgments, because they have no sorting during the six thousand years. (Item 10).

The GAR of Beriah were diminished very much relative to the SAG of Atzilut, because they passed through the screen and the concluding Parsa of Atzilut, which separated completely the illumination of Hochma from them. See answers 50 and 52. (Item 209).

The extra Hey of the sixth day alludes to the fifth Hesed that is completed at that hour: for the sixth day is the discernment of Yesod, which includes the five Hassadim and the five Gevurot. Until midday enter the five Hassadim and that which includes them, and from midday onward enter the five Gevurot and that which includes them. Thus, at the fifth hour the fifth Hesed enters, and it is found that all six days were completed in the discernment of the Hassadim, which are the main thing, since nothing is lacking until the completion, except the five Gevurot after midday, which are not so essential, because they receive from the five Hassadim. Therefore the entry of the fifth Hesed is considered the completion and conclusion of the six days of creation, and the beginning of the illumination of the day of Shabbat. Hence the worlds begin then to ascend with the ascents of Shabbat. And to this alludes the extra Hey of the sixth day. (Item 77).

The discernment of the coupling made in the world of Nekudim is called the light of the eyes, which is the discernment of the coarseness of phase one and phase two of clothing. And the discernment of the coupling made in the world of correction is phase one of clothing and the coarseness of the discernment of the root, called the forehead. As written above in Part 8. (Item 17).

There are two discernments of lights and vessels in the world of correction: first, what remained of the lights and vessels of the ten Sefirot of Nekudim, and likewise what was sorted from the dead kings; and these are called by the name BON, or the old light, and from them are made all the females of the Partzufim of Atzilut. And the second discernment is what came out anew in the couplings, for the sake of the world of Atzilut itself, in the secret of the light that came out from the illumination of the forehead of AK, and likewise all the couplings in the world of Atzilut are discerned as the discernment of a new light relative to the lights of BON. And this is the secret of the "HaVaYaH of MA of the filling of Alephs", which came out from the forehead of AK, and from these lights and vessels were built all the male Partzufim of the world of Atzilut. (Item 17).

See above, answer 3.

The Mochin of SAG that AVI impart for the sake of Beriah are not from the discernment of the coupling of AVI in their place, that is, from the place of their standing in the HGT of AA; rather, they descend and unite with YESHSUT, who clothe them from the Chazeh downward of AA, and clothe in ZON. Then the Malchut of Ima touches the Parsa beneath Atzilut, and in this manner the Mochin of AVI are made, and the Mochin come out in the discernment of Hassadim separated from Hochma. And this coupling of AVI is called a coupling "of the lowering of the head", because the GAR are lowered and brought down to couple in the place of the NHY of AA, and in the discernment of the screen included in the Parsa and the conclusion of Atzilut. See above, answer 50. (Item 196).

See above, answer 31.

The beginning of the ascents of Shabbat is on the eve of Shabbat, at the fifth hour, in the secret of the extra Hey of the sixth day. See above, answer 60. (Item 77).

The Mochin that expand from the upper one to the lower one — the main [part] of the Mochin and their root remains in the upper one, in his internality, and only their illumination expands outside the upper one, to the place of the lower one. For every lower one clothes upon the externality of the upper one. (Item 2).

Everything that is closer to the place of the empty void is discerned as having distanced itself more from the upper light. (Item 5).

The six upper Sefirot of Beriah are considered as if they were the discernment of a protrusion from the world of Atzilut. See above, answer 34. And they are the seventy cubits and the remainder that are added to the city, in the secret of the expansion of the city. (Item 84).

Before the sin of the First Man, after all the worlds ascended to Atzilut, nevertheless there was the secret of the discernment of Klipot in the fourteen lower Sefirot of the place of BYA. However, they had no building whatsoever; rather, the ZA of the Klipa was in the discernment of VAK, and the Nukva of the Klipa was in the discernment of a point. And see below, answer 253. (Item 229).

The Sefira of Netzah is the ZA of the body, because the five discernments KHB ZON are called in the body HGT NH. See above, answers 38 and 39. (Part 1, Page 888, Sub Header, "and he raised").

That is, phase one: that this screen of phase one, which brings out ten Sefirot in the level of VAK without a head, is what locks Beriah, so that everything that passes from there downward is the discernment of VAK without a head, that is, in the measure of Yetzirah. (Item 39).

AA clothes upon the HGT of Atik, which are the HGT of Nekudim, because the GAR of Atik took the GAR of Nekudim, and the seven lower Sefirot of Atik took the seven lower Sefirot of Nekudim. Therefore, after all the broken vessels of the seven lower Sefirot of Nekudim are sorted, ZA will then return to his former state, that is, to the place of the HGT of Nekudim, where AA now stands. Thus, the correction of ZA is not complete until he takes back the place of AA, which is truly his place. (Item 81).

See above, answer 30.

See above, answer 64.

In the inner vessels of the Partzufim of Atzilut there are only three vessels, KHB, in which NRN clothe, and the lights of Yechida and Chaya clothe within the light of the Neshama. And they are also called the brain, the bones, and the sinews. But the vessels of ZON separated from the body and became outer, surrounding vessels, and they are the discernment of the vessels of skin and flesh, which are not complete vessels but only the discernment of surroundings upon the inner vessels of the body. However, there is in them the illumination of Ruach and Nefesh, which they receive from the inner vessels. Therefore there are two discernments of Nefesh and Ruach in the body: first, the true NRN, clothed in the bones and sinews; second, the Nefesh and Ruach of the externality, clothed in the outer vessels of skin and flesh.

See above, answer 76.

The second coupling of AVI, which is with the lowering of the head, in the clothing of YESHSUT and ZON, is called a coupling at intervals. For in permanence they are in their place, clothing upon the HGT of AA; but in order to give Mochin to Beriah, they descend to the TNHY of AA, to clothe in YESHSUT and ZON. (Item 202).

The coupling of AVI to impart souls and Mochin of birth, for the sake of ZON, is called a complete coupling. (Item 196).

The discernment of the coupling of AVI in their place is called a perpetual coupling. See above, answer 78. (Item 202).

See above, answer 38.

Before the sin of the Tree of Knowledge, there was no building whatsoever in the Klipot, and there were only VAK and a point, which is called ZON back to back. See above, answer 70. (Item 229).

There are no Klipot except from the discernment of the fall to BYA, and therefore there are no Klipot opposite the GAR, because even in the breaking of the vessels only the seven lower Sefirot of Nekudim went out to BYA. But from the backs of Keter and AVI and YESHSUT of Nekudim nothing fell to the Klipot; rather, they remained in Atzilut, in the place of ZON, and there was only an annulment in them, by reason of their fall from a head to a body. For everything that remains in Atzilut has no discernment of Klipa there, God forbid, as it is written, "no evil shall dwell with You."

It is known that the totality of the discernments that fell at the time of the breaking of the vessels are 320 sparks: eight kings, each containing four discernments, and ten Sefirot in each discernment of them, which in gematria are 320. And they divide into the nine upper [Sefirot] of each discernment, which have a sorting and are in gematria 288 sparks; and into the Malchuts of each discernment, which have no sorting in the six thousand years, which are the thirty-two Malchuts in the thirty-two discernments. And after all the worlds were sorted and corrected from the breaking, that is, before the sin of the First Man, there still remained these thirty-two Malchuts mentioned above, without any sorting, and they are what is called "the dregs of the dross of the gold", that is, the waste that remains after all the refining, in which there is no longer any use. (Item 10).

Because of the sin of the First Man, the NRN of the BYA of Atzilut, which he had before the sin, departed. And of the vessels there remained in him only the vessel of the crown, and of the lights there remained in him only the light of the Nefesh, because there is an inverse value between lights and vessels. Thus the nine upper [Sefirot] of the lights departed from him and returned to their root, because there is no discernment of falling in lights, as is known. And these nine upper [Sefirot] of the lights are called "the upper brilliance". (Item 125).

Behold, first the ten Sefirot of Nekudim came out from the coupling in the openings of the eyes of AK, of which the GAR in them remained, at least, from the discernment of smallness, and the seven lower Sefirot of Nekudim were broken front and back. And afterward the coupling was made at the forehead of AK, and the ten Sefirot of Atzilut and the three worlds BYA came out. And from these two kinds of couplings mentioned above came out the males and females of ABYA: from the couplings at the forehead of AK came out all the males of ABYA, and from the previous coupling, in the openings of the eyes of AK, were corrected all the females of ABYA: from the GAR of Nekudim that remained were made the females of Atik, AA, and AVI, and all the rest of the females were sorted entirely from the Klipot. (Item 17).

See below, answer 237.

The two lower thirds of Tifferet are discerned as the seven lower Sefirot of the Bina of the body. (Part 1, Page 888, Sub Header, "and he raised").

The GAR of the Bina of the head are called the openings of the eyes, and the seven lower Sefirot of the Bina of the head are called the ear. (ibid.).

This world too divides into BYA and the place of the Klipot, because the place of the Temple is the Beriah of this world, the Land of Israel is the Yetzirah of this world, outside the Land is the Assiyah of this world, and the deserts and the places of ruins are the place of the Klipot of this world. (Item 44).

The matter of the externality and internality of the vessels was made with the second restriction. For because of the association of the quality of mercy with judgment, when the Malchut ascended to the place of Bina and the coupling was made in the openings of the eyes, all the AHP went out beyond the degree and fell to the degree beneath it; and likewise the AHP of the head fell to the discernment of the body, and the AHP of the body fell to BYA and became empty void. And it is likewise discerned that the ZON of the head, which are beneath the openings of the eyes, separated from the ten Sefirot of the head and became surroundings of Yechida and Chaya; and the ZON of the body separated and became outer, surrounding vessels of garment and hall. And likewise, of the vessels of every Partzuf there remained only the discernment of the GAR of the vessels, called the brain, the bones, and the sinews; but the flesh and skin became surroundings. And likewise every Partzuf divides at the Chazeh [chest], because from the Chazeh upward the second restriction did not rule on it at all, for they are the vessels of HBD HGT up to the Chazeh [chest], which even in Nekudim were found above the Parsa. And the conclusion made in the second restriction, etc. Thus, by force of the second restriction, the ten Sefirot divided into two discernments: into vessels of the interior, upon which the second restriction did not rule; and into vessels of the back, which are the AHP or TNHYM, upon which the second restriction already ruled. And likewise all these discernments mentioned above are drawn from this root: the AHP of the head became the backs and externality of the head, and the TNHYM of the body became the externality and backs of the body. In one word: wherever you find some discernment between back and front, or internality and externality, they are drawn from the division of the ten Sefirot into two discernments, by reason of the ascent of the coupling Malchut to the place of the openings of the eyes, and by reason of the ascent of the concluding Malchut to the place of the Chazeh [chest].

The Assiyah of this world is discerned by the name outside the Land [Chutz LaAretz]. See above, answer 90. (Item 44).

The name seal [Chotam] indicates two discernments: first, that the one stamped is not the essence of the seal; and second, that there is no discernment, however thin, in the seal that will not be in the imprint from it. (Item 156).

The Chazeh [chest] marks the place where the discernment of the conclusion of the second restriction is made. Therefore, from the Chazeh upward of every Partzuf or degree is discerned as vessels of the interior, which even the second restriction did not touch in the least. And from the Chazeh downward is discerned as vessels of the back, to indicate that there is already in them some diminution of the second restriction. And see above, answer 91. (Item 66).

See above, answer 91.

See above, answer 91.

The vessels from the Chazeh downward are called by the name the externality of the Partzuf, because all the NHY are outside the body. And they are discerned as BYA. And first they divide into front and back, because the two lower thirds of Tifferet, being the discernment of the seven lower Sefirot of the Bina of the body, are called the front, since their diminution is not because of themselves but because they are a root for ZON. And the NHYM are called the backs, upon which falls the main exit outside Atzilut. Therefore there are two discernments of externality: first, the externality from the side of the front, which are the two lower thirds of Tifferet; second, the externality from the side of the back, which are the NHYM. And the Malchut in the externality from the side of the back is discerned by the name the externality of the externality of the back. Now, the externality from the side of the front became the place of Beriah; the externality from the side of the back, without the Malchut, became the place of the world of Yetzirah; and the externality of the externality of the back, which is the Malchut, became the place of Assiyah. (Item 1 and Item 5).

See above, answer 97.

See above, answer 97.

The medium challah is one of fifty. And the First Man occupied the three worlds BYA, which are six thousand levels of souls, and one part of fifty of them is 120. Now, the First Man was the challah of the world, because after the sin there remained in him only the discernment of the challah, and he should have had remaining in him 120 levels of souls; but only 100 levels remained in him. And the reason is that in the first thousand of Beriah, which are the AVI of Beriah, he did not merit their challah, but only from the ten Partzufim, from the ZON of Beriah and below. (Item 113).

The screen of phase two, upon which the coupling of AVI is made for the sake of the world of Beriah, is discerned as a screen separating upon the light of Hochma, and only the light of Hassadim separated from Hochma is imparted through this screen. And the reason is that her feet touch the Parsa between Atzilut and Beriah, and the screen of phase two in her Yesod is included in the Parsa that concludes all the illumination of Atzilut. Therefore the mouth of the Yesod of Ima, where the coupling is made for the sake of Beriah, is discerned by the name the sealed mouth of the Yesod, or a sealed window, or a screen in the opening of the window, because the window that imparts the lights to Beriah closes upon the light of Hochma. But the Mochin of SAG of Atzilut, although Ima too serves with the screen of phase two in the mouth of her Yesod, nevertheless there the screen does not close upon the light of Hochma, and she can ascend and receive Hochma at the time when she has MAN. Therefore the screen is discerned there by the name an open window, because it is open there to receive Hochma. And likewise the mouth of the Yesod is called open, for that same reason, because there is no separating screen there that would close upon the Hochma. (Item 29).

The screen of phase three is discerned by the name a narrow window. And when ZA receives the illumination of Hochma, he receives it through this screen. And it is called a narrow window, because it is narrow in Hassadim and long in Hochma; that is, it is the discernment of the Yesod of Abba, which is completely lacking the imparting of Hassadim, and there is in it only the light of Hochma without Hassadim. And the imparting of Hassadim is called wide, and the imparting of Hochma is called long, as is known. (Item 30).

By force of the first restriction made upon the Malchut, she concludes upon the upper light, because she cannot receive it, and the light is found interrupted because of her. And this is the secret of the point of this world, which is empty void and hollow of all light, since it stands beneath the concluding Malchut. And by the second restriction, the Malchut ascended to the place of Bina and concluded the light at the Bina of the body, at the place of the Chazeh [chest], that is, the Chazeh of the Partzuf TNHY of AK, and the Partzuf Nekudot of SAG of AK; and there a Parsa was spread, and from the Parsa downward became empty and hollow void. And afterward, because of the breaking of the vessels of the seven lower Sefirot of Nekudim, front and back, which fell into the empty void beneath the Parsa, the place of the void from the Parsa downward also expanded with the discernment of vessels of the interior and vessels of the back, which are: HBD HGT up to the Chazeh [chest], called vessels of the interior; and TNHYM from the Chazeh downward, called vessels of the back. And the place of the vessels of the interior became the discernment of holiness, and there the Partzufim of BYA were sorted; and from the Chazeh downward remained entirely empty and hollow void, which are the fourteen Sefirot up to this world, that is, the place of the vessels of the TNHY that were broken, standing there. And after the sin of the First Man, the worlds were corrupted greatly, until the four lower [Sefirot] of the holy Yetzirah and all the ten Sefirot of the holy Assiyah descended and clothed themselves in the place of the fourteen Sefirot of the Klipot.

See above, answer 103.

See above, answer 103.

See above, answer 100.

Half of Tifferet means from the Chazeh downward, because Tifferet includes ten Sefirot, VAK and GAR: the GAR up to the Chazeh are considered its half, and the seven lower [Sefirot] from the Chazeh downward, up to the conclusion of Tifferet, are likewise considered its half. (Item 2).

From the Chazeh downward is called the externality of the Partzuf, and it divides into two discernments: front and back. The two lower thirds of Tifferet are called the externality from the side of the front, and the NHYM are called the externality from the side of the back. And these two discernments fell to the empty void beneath the conclusion of the feet of AK, at the time of the second restriction, when the concluding Malchut ascended to the place of the Chazeh [chest] of the Partzuf Nekudot of SAG of AK, before the coupling Malchut ascended to the discernment of the coupling in the openings of the eyes; and then they fell to the discernment of the empty void at the point of this world, and these two discernments were considered like the empty void beneath the conclusion of the feet of AK. (Item 3).

The discernment of the conclusion made upon the upper light, by force of the concluding Malchut of it, is called the Shabbat boundary [Techum Shabbat]. At first this was at the Parsa beneath Atzilut; and afterward, through the breaking of the vessels of the seven lower Sefirot of Nekudim and their fall below the Parsa, the place of BYA also expanded to the discernment of front and back, that is, to the discernment of a Partzuf of HBD HGT NHYM. Up to its Chazeh [chest] became the place for the vessels of the interior, after they would be sorted to holiness, and the Shabbat boundary was made at this place of the Chazeh [chest]. They are discerned as sixteen Sefirot, which are the ten Sefirot of the HBD of the place of BYA, and six Sefirot up to the Chazeh [chest] of the HGT of the place of BYA. And the fourteen Sefirot from the Chazeh downward became a permanent dwelling place for the Klipot, and they are outside the boundary, because there is empty and hollow void of all light. And these fourteen Sefirot are the four lower Sefirot of the HGT, and the ten Sefirot of the NHYM of the place of BYA. (Item 88).

Since they could not be sorted into the discernment of complete vessels for the clothing of holiness, except the first three vessels, KHB, because ZON separated to a garment and hall — therefore only the discernment of the three vessels of the brain, bones, and sinews are considered complete, inner vessels, that is, that the light clothes in them completely. But the two Partzufim of flesh and skin became outer vessels in the Partzuf. Therefore there are inner NRN, which clothe in the inner vessels, and there are outer Nefesh and Ruach, which clothe in the outer vessels mentioned above. And from the drops of the coupling of the inner vessels come out the souls of human beings, and from the drops of the coupling of the outer vessels come out the souls of the angels. (Item 168).

See above, answer 110.

The dregs that remained after all the sortings are the thirty-two stones, in which there is no use at all, because they will not be sorted until the future, as it is written, "and I will remove the heart of stone from your flesh". And these holy sparks that remained captive there, being very small sparks, are the eleven spices of the incense. (Item 11).

See above, answer 109.

See above, answer 109.

See above, answer 109.

See above, answer 109.

At the time when the coupling Malchut ascended from the place of the mouth to the openings of the eyes, the coupling was made there, and the light came out through the openings of the eyes and not through the mouth. (Item 6).

From the Chazeh downward of Yetzirah and Assiyah descended, because of the sin, to the place of the fourteen lower Sefirot, and clothed themselves in the dwelling place of the Klipot. And on Shabbat they have an ascent to Atzilut. Therefore the taking out of the feet outside the Shabbat boundary — which is the aforementioned Chazeh [chest] — is forbidden, so as not to bring them down again to the place of the Klipot, as they were during the week. (Items 96 and 97).

The place of Yetzirah was made from the discernment of the ZA of the body, which was darkened and went out below the conclusion of Atzilut, at the time of the ascent of the concluding Malchut to the Chazeh [chest] of the Partzuf Nekudot of SAG, which is called the externality from the side of the back. See above, answer 97. Therefore Yetzirah is considered the back of the ZA of Atzilut. And at the time of the first correction of BYA, when they were corrected from the discernment of the front of the backs of the seven dead kings, the world of Yetzirah was already in the place of the ZA of Atzilut, being its back. And after the sin it descended with a great descent, because the four lower [Sefirot] of Yetzirah clothed themselves within the dwelling place of the Klipot. And the Mochin that it receives come out upon a screen of phase one, which is the screen of ZA from the discernment of VAK without a head. And the five Partzufim of the world of Yetzirah are in the level of the middle thirds and the lower thirds of the NHY of AA, which are also the discernment of the externality from the side of the back, like the place of Yetzirah, because the upper thirds of the NHY of AA, which are the discernment of the externality from the side of the front, were clothed only in the world of Beriah, and they are the discernment of the GAR of the NHY that are lacking in Yetzirah. And these two lower parts of the NHY of AA clothe in the VAK of the VAK of the upper AVI, and they are the VAK of YESHSUT, and they are the VAK of ZON. (Item 5, Item 83, Item 93, and Items 224 to 228).

Before the sin, at the beginning of the emergence of BYA from the breaking, the place of the ten Sefirot of Yetzirah was in the four lower [Sefirot] of the ZA of Atzilut and the six upper [Sefirot] of Beriah. And the place of the ten Sefirot of Assiyah was in the four lower [Sefirot] of Beriah and the six upper [Sefirot] of Yetzirah. And after the sin, the ten Sefirot of Yetzirah fell to the place of Assiyah that was before the sin, because the six upper [Sefirot] of Yetzirah fell to the place of the six lower [Sefirot] of Assiyah before the sin, and the four lower [Sefirot] of Yetzirah fell lower, because they fell to the dwelling place of the Klipot. (Item 48).

The Land of Israel is the aspect of Yetzirah of this world. (Items 44 and 49).

In the second aspect of the world of Assiyah, the four lower [Sefirot] of Assiyah were in the place of the Nukva of ZA of Atzilut, and all of Yetzirah was in the place of ZA of Atzilut; then Yetzirah and Assiyah were back to back, like ZON back to back, for Assiyah clothed only from the Chazeh [chest] of Yetzirah and downward, back to back. (Item 87).

In the third aspect of the world of Assiyah, when even the six lower ones of Assiyah ascended to the place of the Nukva of Atzilut, then Assiyah turned her face opposite the face of Yetzirah, face to face, like ZON face to face. (Item 87).

The three worlds BYA were clarified from the vessels and sparks that are from the Chazeh [chest] of the seven kings of Nekudim that were broken, and downward. And the ZON of Atzilut were clarified from the vessels that are from the Chazeh of the seven kings and upward, as is known. Therefore the completion of their clarification is that they will return and join with the ZON of Atzilut, which are the vessels from their Chazeh and upward. Therefore Yetzirah, which is the posterior of ZA, must ascend to the place of the ZA of Atzilut of smallness, which clothes from the Tabur of AA and downward. For then ZA must clothe AA, and from the Chazeh of ZA and downward will be the aspect of from the Chazeh of AA and downward, and then Beriah ascends to the two lower thirds of the Tifferet, from the Chazeh to the end of the Tifferet; and Yetzirah ascends to its NHY, and Assiyah to the place of the female. It is found that the YESHSUT and ZON of the present, in the weekday, which stand in the place of the posterior vessels of AA, are the place of the three worlds BYA. And this is the secret that ZA must be AA, and BYA as the posterior of AA, which is the place of the YESHSUT and ZON of the present. (Items 81 and 82).

At the time of the second restriction, when the concluding Malchut ascended to the place of the Bina of the body of the Partzuf TNHY of AA, which is the Chazeh [chest], then the posterior vessels of this Partzuf descended to the empty void, for the vessels from the Chazeh and downward, which are called the posterior vessels, are already found below the concluding Malchut. (Item 3).

The vessels from the Chazeh [chest] and downward, which descended below the conclusion of the second restriction, as above in answer 125, are also called external vessels, and they have two aspects: one, the externality from the side of the front, which are the two lower thirds of the Tifferet; and two, the externality from the side of the back, which are the NHYM. And both descended to the empty void at the time of the second restriction. (Item 3).

In the second aspect of the world of Assiyah, before the sin, when BYA ascended to Atzilut, except for the six lower ones of Assiyah, the holiness concluded at the Chazeh [chest] of Beriah, for these six upper ones of Beriah were in the secret of the expansion of the city, which is still considered as the city, that is, Atzilut. Therefore only twenty-four Sefirot remained as an empty void: the four lower [Sefirot] of Beriah and the twenty of Yetzirah and Assiyah. See above, answer 23. (Item 85).

There are three garments on the body, which are IBM, and in the Nukva they are three times ten Sefirot, which are thirty Sefirot. But in ZA, who has only nine Sefirot and lacks Malchut, for the Nukva in her entirety is his Malchut, the three garments of his body are found to be only twenty-seven Sefirot. (Item 165).

The GAR of Beriah, which are from the Mochin of SAG of Ima, are not actual GAR, but only the aspect of the power of the GAR of Ima. For the screen in the Parsa, upon which these Mochin came out, already cut off from them the illumination of Atzilut, which is the essence of the GAR of Ima, and therefore only the power of the GAR of Ima remained in them. (Item 201).

The Chazeh [chest] of every Partzuf and downward is discerned as the aspect of the posterior vessels of that Partzuf, which are the two lower thirds of the Tifferet and the NHYM. And the two lower thirds of the Tifferet are discerned as the front within the posterior. And the essence of the posterior is the NHYM. See above, answer 97. (Items 143 and 145).

The posterior vessels from the Chazeh [chest] of every Partzuf and downward are sometimes called the external vessels of the Partzuf. (Item 1).

The vessels from the Chazeh [chest] and upward, that is, HBD HGT up to the Chazeh, are always called the inner vessels. And the reason is that the Chazeh is the aspect of the point of the conclusion of the second restriction, and therefore there is a Parsa in the middle of its body, like the Parsa beneath Atzilut, which separates between the vessels above the Chazeh, which are the aspect of Atzilut and the aspect of the inner vessels of that Partzuf, and the vessels from the Chazeh and downward, which are the aspect of BYA and the aspect of the posterior vessels of that Partzuf. Therefore all the grip of the Klipot is only in the posterior vessels, but in the inner vessels of the Partzuf they have no grip whatsoever, for even the judgments of the second restriction never struck them. (Item 143).

The ten Sefirot are divided into internal vessels and external vessels. For there are only three internal vessels in the Partzuf, KHB, or the brain, the bones, and the sinews. But the ZON separated from the vessels of the Partzuf in the secret of a garment and a palace. Therefore the two vessels, the flesh and the skin, which are the aspect of ZON, are only incomplete external vessels, and they do not join with the internal vessels, but only surround the internal vessels all around. (Item 107),

See above, answer 16.

The Malchut of Ima never enters in the aspect of the Mochin of ZA, and the aspect of the smallness of the bottom Hey in the Einayim is fixed in her always, and through this she guards her children ZON from the externals, in the secret of the wings that separate between ZON and the externals, which hover over the skin of ZON from outside, and the externals have nothing to suck, for through the wings only a very small light comes out of ZON and outward, that is, what is separated from the illumination of Hochma by reason of the covering of the wings, which are the aspect of the light of smallness, as above. Also, the aspect of the Parsa beneath Atzilut is made from this aforementioned Malchut of Ima, and therefore the Parsa is called by the name the shoe of ZON, for it guards the feet of ZON from the externals, by the power of the covering of the Parsa, so that only a small light passes through it, in which there is nothing of the illumination of Hochma. (Item 32).

When there are judgments in ZON, that is, whenever they lack GAR, the Klipot can grip in their posterior, that is, in the vessels from the Chazeh [chest] and downward. And to be guarded from them, the correction of back to back is made, so that their backs are inward and their faces are exposed outward, and from the faces they cannot suck. And this correction of the concealment of the posterior is called a covering. Therefore the world of Yetzirah, which is VAK without a head, needs the aspect of this covering. Therefore Assiyah was made in the aspect of three within three, in order to become the aspect of a covering over Yetzirah, so that the externals cannot suck from them. Therefore there are two aspects in the world of Yetzirah: food and covering. Food: they are the Mochin to sustain it. And the covering is the aspect of the covering of the world of Assiyah, which covers it from the externals. But in Assiyah there is only food alone, for it does not need to cover another, since in its very essence it is the covering, as above. (Item 135).

The ten Sefirot of the Mochin of Ima expand in the world of Beriah: the GAR are called the Throne, the VAK are called the six steps to the Throne, and the Malchut clothes in the Malchut of Beriah and is called the Throne of Judgment, Techelet, Sandalfon. For the first nine of the Mochin are the aspect of the Throne of Mercy, and the Malchut is the Throne of Judgment. The explanation: the Mochin of Ima that shine in Beriah come out upon a screen of phase two in the mouth of the Yesod of Ima, which is included in the Parsa beneath the feet of the Nukva of ZA, this being because of the clothing of Ima in the Nukva, and the feet of Ima are found touching the Parsa, which is the power of the conclusion of Atzilut and the aspect of judgment. Therefore the GAR of Ima, which clothe in the internality of the KHB of Beriah, are called by the name the Throne of Honor, indicating the power of the Parsa included in the screen, through whose reflected light all these Mochin of GAR came out. Therefore, although it is a Throne, from the word covering over the light of Atzilut, which is the secret of the Honor, nevertheless it is a Throne of Mercy, for all the Mochin came from the clothing in this reflected light. However, at the end of the Mochin, at their conclusion, the power of the conclusion itself is found revealed, which concludes upon the Mochin, that is, the concluding Malchut. And there all the power of judgment included in the Parsa is revealed, and therefore the Malchut of Ima, which clothes there at its conclusion, is called by the name the Throne of Judgment, for the judgments in it stand there. And likewise Techelet, from the word and the people held back from bringing etc., for the power of the GAR of Ima, which is the secret of the mercy, could not pass through it and downward. And for this reason it is also called Sandalfon, like the sandal that guards the feet from the externals. And it has now been explained that the Mochin of Ima in Beriah in their entirety are called the Throne of Honor, for Atzilut is the secret of the Honor, and since the Mochin came out upon a screen included in the Parsa that concludes Atzilut, they are also found to be the aspect of a covering over the Honor. However, the first nine of the Mochin are discerned as the Throne of Mercy, since the power of the GAR of Ima is in them. But the Malchut of the Mochin, which is the aspect of the concluding Parsa itself, is called the Throne of Judgment, Techelet, Sandalfon. (Items 151 and 152).

See above, answer 137.

See above, answer 137.

Before the sin, the First Man had NRN from the BYA of Atzilut. And after the sin, the nine upper [Sefirot] of the lights of each and every Sefira of his NRN of Atzilut departed from him, together with the nine lower [Sefirot] of the vessels of each Sefira of the NRN, and there remained in him only the lights of the Nefashot of each Sefira and the vessels of the crowns of each Sefira. And even these were not from the aspect of Atzilut, but from BYA, below the Parsa, for the BYA were blemished because of his sin and descended below the Parsa of Atzilut. And the matter of the remaining of the crowns of the vessels and the lights of the Nefashot is by reason of the inverse value between the vessels and the lights: for as long as there is in him only the vessel of the crown, only the smallest light, which is the light of the Nefesh, can clothe in it, as is known. (Item 125).

See above, answer 140.

Before the correction of the three worlds BYA, the entire place of BYA was an empty void, because the concluding Malchut beneath the feet of AK ascended to the place of the Chazeh [chest] of the Partzuf TNHYM of AK. And likewise, after the three worlds BYA were corrected, and after they ascended in the third aspect of the world of Assiyah, before the sin, to the YESHSUT and ZON of Atzilut, thirty Sefirot of the place of BYA again remained in the aspects of an empty void, for the BYA had already departed from them. (Item 93).

There are three garments on the body of the Nukva, which are the IBM of her posterior, and in each garment there are ten Sefirot, and they are called the thirty degrees of the Nukva. (Item 166).

The three garments of the Nukva are IBM, and the garment of the nursing is her middle garment, the garment of the pregnancy is the outer garment, and the garment of the Mochin is her inner garment. (Item 165).

See above, answer 144.

When Ima clothes in ZON, in order to give Mochin to Beriah, the Nukva of ZA is considered the outer garment of Ima, through whom she bestows the Mochin to Beriah. For the world of Beriah cannot receive except from the Nukva of ZA, for she is its upper one. (Item 35).

See above, answer 144.

See above, answer 20.

See above, answer 20.

This world is divided into BYA and the place of the Klipot, for the place of the Temple is its Beriah, the Land of Israel is its Yetzirah, and outside the Land is its Assiyah. And the desert is the place of the Klipot. (Item 44).

At first, the entire place of BYA was the place of the Klipot. And after the vessels of the ZAT of Nekudim broke, front and back, and fell to BYA, the front and the back were mixed one within the other, and through this the place of BYA also expanded to the aspect of the inner vessels, and thirty Sefirot were made in them, HBD HGT up to the Chazeh [chest] for the inner vessels, and TNHY from the Chazeh and downward for the posterior vessels. However, they were included one within the other before the clarification. And afterwards, in the world of correction, the inner vessels of the ZAT of Nekudim, whose breaking was not because of themselves but because of their being joined with the posterior vessels, were clarified, and they became the ZON of Atzilut. And afterwards the aspect of the posterior of the ZAT was clarified from the Klipot, which are the three worlds BYA. However, not all the posterior, but only the aspect of the front of the posterior, which are the 288 that were included and mixed in the posterior; but the aspect of the Malchuts in them, which are the thirty-two Malchuts called the thirty-two stones, could not be clarified any more, and they remained the aspect of Klipot, in which there is no benefit at all. Therefore, after them, the place of BYA was also divided, for the three worlds BYA, which were clarified from the inner vessels of the posterior, took their place from the Chazeh of the place of BYA and upward. And the Klipot, which are the aspect of the posterior of the posterior, took their place from the Chazeh of the place of BYA and downward, which is related to them. And they are the fourteen Sefirot that became a permanent dwelling place for the Klipot, that is, only during the course of six thousand years, at a time when there is no clarification or correction for the thirty-two stones. However, at the completion of the correction, when the coupling of the bottom Hey, which is hidden in RDL"A, is revealed, in the secret of the stone the builders rejected has become the head of the corner, then will be fulfilled, and I will remove the heart of stone etc.

See above, answer 151.

The Malchut of Bina, who is not included in the Mochin of ZA and always remains in the light of smallness, surrounds ZON from outside them and protects them in the secret of a partition, so that the externals cannot grip in ZON. And this is the secret of the garments and shoes of ZON, for the guard beneath their feet, in the secret of the Parsa beneath Atzilut, is the secret of a shoe. And that which surrounds them in their entire stature is the secret of the garments. (Item 33).

See above, answer 153.

See above, Part 1, Page 448, Answer 82.

See above, answer 153.

See above, answer 153.

Malchut has no light of her own, that is, by way of the coupling in her own Partzuf, for the screen has already been refined, and only a root of coarseness remains in it, and therefore it is not sufficient for the aspect of a coupling of striking. And everything she has, she must receive from the coupling made in ZA, her husband. (Item 41).

The Malchut of the head, in which the screen was corrected for a coupling of striking with the upper light, is called the coupling Malchut. And she raises the reflected light according to the measure of the coarseness in the corrected screen in her, and clothes the ten Sefirot of direct light from below upward. And afterwards she expands from within her with her reflected light from above downward, and brings out the ten Sefirot of the body, until she reaches her concluding Malchut, in which the degree is cut off. (Part 1, Page 888, Sub Header, "and he raised").

See above, answer 156.

And one must understand well the matter of the three worlds BYA, for on the one hand we say that they are the posterior of YESHSUT and ZON, that Beriah is of the coarseness of phase two, Yetzirah is of the coarseness of phase three, and Assiyah is of the coarseness of phase four. And on the other hand we say that the world of Beriah came out on a screen of phase two, Yetzirah on a screen of phase one, and Assiyah on a screen of the aspect of a root. Which, at first glance, contradict one another.

Because the screen of phase two is included together with the Parsa that concludes Atzilut, the screen becomes the aspect of a literal screen, separating all the illumination of Hochma from the Hassadim. See above, answer 52. (Item 31).

See above, answer 162.

See above, answer 101.

If the screen does not hold back the light of the GAR, it is called a near screen, since it has some closeness to Hochma, and this closeness is called GAR, which is not the essence but the power of the GAR in Ima. But the screen of Yetzirah, which holds back the light of the GAR completely, is called a distant screen. (Items 36 and 37).

See above, answer 165.

In a place where there is the rooting of the second restriction, there is the reality of a coupling to correct the broken vessels and bring them out of the Klipot. And this begins in YESHSUT, from the Chazeh [chest] of AVI and downward, in the secret of the Vav of the filling of the HaVaYaH of SAG. See above, answer 36. (Item 18).

At the time of the second restriction, when the concluding Malchut ascended to the Bina of the body of the Partzuf of the TNHY of AK and of the Partzuf of the points of SAG, and the two lower thirds of the Tifferet and the NHYM went out below the concluding Malchut into the empty void, they then became the aspect of the place of BYA. For the two lower thirds of the Tifferet became the place of Beriah, and the NHY the place of Yetzirah, and the Malchut the place of Assiyah. (Item 8).

See answer 150. And answer 90. And below, answer 170.

Just as the place of BYA in its entirety is divided into the three worlds BYA, which are the place of holiness, and into the fourteen Sefirot, which are a permanent dwelling place for the Klipot, so this world is divided into the place of settlement, which includes BYA, the place of the Temple, the Land of Israel, and outside the Land, and into the place of ruins, which are the deserts, where there is no settlement of people, a land that no man has passed through. (Item 44).

See above, answer 170.

The four Sefirot in the posterior of ZA are the place of the Nukva, that is, from the Chazeh [chest] and downward. And the reason for the matter, see above, answer 56. (Item 56).

The point of the conclusion of the direct lights, that is, the line of the Ein Sof, is also the point of the conclusion of the circles and of the direct [lights] of the surroundings, both in the first restriction and in the second restriction. Only the difference is that in the direct lights the point of the conclusion is found below, and there it holds back the light from expanding further. But in the surrounding lights the point of the conclusion is found in their center, in such a way that the innermost circle of the surroundings, which is their last, surrounds the point that concludes the direct [lights]; and the place of the point is the aspect of an empty void, both of the inner lights and of the surrounding lights. (Item 4).

See above, Item 46.

It is the nature of every screen to hold back the upper light from passing from its Tabur and downward, and therefore when the upper light meets it, a coupling of striking is made, for it pushes the light backward and raises the reflected light and clothes the direct light, as is known. And sometimes the upper light overcomes the screen and breaks the power of its holding back, and passes through it from there and downward, and this is called breaking and cleaving. And this is at the time of the diminution of the moon, for the nine lower [Sefirot] of the Partzuf of the posterior of the Nukva cleaved the screen and the Parsa beneath Atzilut, and passed through them downward to BYA. (Item 233).

See above, Item 56.

From the aspect of the Mochin fixed in Atzilut, AA stands in the place of ZA, and AVI in the place of the Nukva: for AA clothes the HGT of Atik, which are found in the place of the HGT of Nekudim, which are ZA; and AVI clothe from the Peh of AA and downward, which is from the Chazeh [chest] of Nekudim and downward, where is the aspect of the place of the Nukva of ZA. And when the clarifications of ZA are completed, he will then return to the GAR of AA, which is his true place. And likewise, when the clarifications of the Nukva are finished, she will return to the GAR of AVI, where her true place is, as above. And even before the completion of the corrections, on Shabbatot, ZA ascends to the place of AA and the Nukva to AVI. However, besides this not being permanent, the BYA also remains an empty and void place, empty of all light. And at the completion of the correction this will be permanent, and the feet of Atzilut will expand to BYA. (Item 82).

Even in the aspects of the breaking that have no clarification yet, before the completion of the corrections, which are the Klipot called the thirty-two stones, there are still remains of holy sparks in them, which are the secret of the eleven spices of the incense, and they are indeed very small sparks. (Item 11).

The upper one clarifies from the Klipot only the lower one that is near to his degree. For example, AVI clarify only for ZA, whose sparks are near to AVI, and likewise in all the degrees. And the reason is that the entire matter of the ascent and the correction, by which the lower one is corrected by means of the upper one, is because the AHP of the upper one are always attached to the GE of the lower one, and therefore they are corrected with him, as is known. And this is possible only in the degree adjacent to him, in which his AHP are placed. But not so in the degree below his lower one, with which he has no connection whatsoever. (Item 22).

The screen of ZA locks Beriah, for it is a screen of phase one, and what passes through it is the aspect of VAK without a head. And it is found to lock the light of Beriah, which is the aspect of GAR, so that nothing passes from it and downward. And likewise it guards it from the externals. Therefore it is called by the name a shoe. (Item 39).

The shoe of Yetzirah, which guards its lights from passing through it and downward, and likewise from the nursing of the externals, is made from the screen of Malchut in the aspect of the coarseness of a root, for what passes through it is only the aspect of NHY, lacking HGT, that is, a Nefesh lacking Ruach. See above, answer 161. (ibid.).

There are two aspects of Nefesh and Ruach in the ten Sefirot: the first are the Nefesh and Ruach that clothe in the internal vessels, the brain, the bones, and the sinews. And the second are the Nefesh and Ruach that clothe in the external vessels of the skin and the flesh. And the reason is that there are only three vessels in the Partzuf, KHB, which are called the brain, the bones, and the sinews, in which NRN clothe. But for Haya and Yechida there are no vessels, and they only clothe within the light of the Neshama, in the vessel of the brain. And although there are two more vessels, the flesh and the skin, the lights of Ruach and Nefesh cannot descend from the bones and the sinews to them to clothe there, in order to give room for the lights of Haya and Yechida to clothe in the vessels of the brain and the bones, because these vessels of the flesh and the skin are not complete internal vessels, but only the aspect of external vessels, which are not fit to clothe the internal Nefesh and Ruach. Therefore Haya and Yechida are compelled to clothe within the light of the Neshama. And nevertheless, the vessels of the skin and the flesh receive the aspect of the illumination of Nefesh and Ruach from the Nefesh and Ruach in the internal vessels, and they are called the external Nefesh and Ruach. (Part 1, Page 986, Sub Header, "and from here").

There are only three vessels in the Partzuf, KHB, in which NRN clothe, and they are called the internal NRN. And there is the aspect of Ruach and Nefesh that clothe in the vessels of ZON, which are the flesh and the skin, called the external vessels, and they are called the external Nefesh and Ruach. See above, answer 182. (Part 1, Page 986, Sub Header, "from here").

Before the sin, the First Man had NRN of Atzilut, and after the sin all the limbs of his soul fell away from him, and there remained in him only the light of the Nefesh in the vessels of the crowns. See above, answer 43. (Item 119).

It has already been explained that there are internal NRN and external Nefesh and Ruach. And these, of the internal NRN, are considered the aspect of the Neshama of BYA, and from them are born the NRN of the righteous, which are the aspect of Divinity. And of the external Nefesh and Ruach it is said, "from there it was parted", for everything born of them is the aspect of the externality of BYA, which are separated and are not Divinity, that is, the angels, the firmaments, and the palaces, etc.

See above, in answer 185.

See (Items 71 and 72).

The conclusion of the direct [light] is itself the center that concludes the circles.

The point of the Chazeh [chest] is the conclusion of the inner vessels. And see above, answer 94. (Part 1, Page 928, Item 66).

It is above the point of this world.

It is the Parsa that concludes Atzilut.

See above, answer 138.

The six first Sefirot of Beriah, together with the point of the Chazeh [chest] that concludes them, are the aspect of the expansion of the city. And they are the secret of the seventy cubits and the remainder, which are still considered as the city itself, for likewise these seven Sefirot of Beriah are considered like the body of Atzilut, although they are already below the Parsa of Atzilut. And the reason, see above, answer 34. (Item 84, and in the Inner Light, Sub Header, "and they protrude").

See (Item 71).

See above, answer 46.

See above, answer 34.

Behold, in general there are two pregnancies: the first pregnancy is made by the upper one, at the time when the lower one is still in the Klipa and has no reality whatsoever in holiness, and then it is corrected together with the AHP of the upper one, that is, at the time when the upper one raises and corrects his AHP, the GE of the lower one are drawn after them and are corrected with them, because they are always attached one to the other, as is known. And this was on the eve of Shabbat, in the first aspect, because the First Man was created, for then the worlds ascended by themselves, since each and every one was clarified by its upper one, and the lower one itself could not help itself, for it had no reality at all yet. Therefore they are then discerned as ascending by themselves, that is, not by their own [doing].

In the world of Beriah there are three aspects: food, covering, and conjugal rights. But in Yetzirah there is no aspect of conjugal rights, for conjugal rights means a coupling to beget offspring, and therefore in Beriah, where there are the Mochin of the GAR of Ima, there is a coupling to beget souls for the angels of Yetzirah. But in Yetzirah itself, where there are no GAR, there is no conjugal rights, but only food and covering alone, that is, only a coupling to sustain the worlds, and not to beget souls. And this is called food. And this coupling, to sustain the worlds, is also practiced in the world of Assiyah. Only the aspect of the covering, which is the aspect of a cover before the externals, is not practiced there toward itself, for it itself, in its entirety, is the aspect of a covering over the world of Yetzirah. (Items 132 to 138).

See answer 193.

Every lower one is born and comes out in the mouth of the head of its upper one, and descends from there and clothes the upper one from outside. And it is discerned that the essence of the light of the lower one remains in the upper one, and only the aspect of a branch of it reaches the lower one. (Item 6).

On Shabbat, when the worlds ascend to Atzilut, the world of Atzilut is discerned by the name "city", for there is all the settlement, and about it it is said, "let no man go out of his place on the Shabbat day". And up to the Chazeh [chest] of Beriah is the secret of the seventy cubits and the remainder, which are added to the city in the secret of the expansion of the city. And from there to the Chazeh of Yetzirah is the secret of the two thousand cubits of the Shabbat boundary. And from the Chazeh of Yetzirah and downward is a permanent dwelling place for the Klipot, and there it is outside the Shabbat boundary, from which it is forbidden to go out, as it is said, "let no man go out of his place on the Shabbat day". (Item 84).

See above, answer 197.

See above, answer 197.

In practice, the matter of the second restriction was made only in the Partzuf of the points of SAG of AK, which is clothed within the Partzuf of the TNHY of AK, from its Tabur and downward. And in it the concluding Malchut of this world ascended to the point of its Chazeh [chest], and it brought out the vessels from the Chazeh and downward to the aspect of an empty void, and they became the place for BYA. And likewise, all the matters that were renewed with the second restriction begin only from the Tabur of AK and downward. For every diminution begins to rule only from the place of its emergence and downward, and nothing [rules] above the place of its emergence.

The emergence from the Einayim means the coupling made there in the openings of the eyes, which brought out the ten Sefirot of Nekudim in their measure. And the matter of the ascent of the light was before this, meaning that the concluding Malchut ascended to the place of the Bina of the body, and the light departed from the vessels from the Chazeh [chest] and downward; and likewise the ascent of the coupling Malchut to the openings of the eyes, which brought out the ZON outside the head. And at this time the fall of the vessels from the Chazeh and downward of the points of SAG was made, to the aspect of the empty void beneath the feet of AK. And afterwards the coupling was made in the openings of the eyes, and the circles and the direct [lights] of the smallness of the Nekudim came out, and they returned the vessels from the Chazeh and downward to their former place, but in the aspect of an empty void, empty of all light, because of the power of the conclusion in the Parsa, which holds back the upper light from passing to them, as is known. (Items 2 and 3).

The ascent of the Musaf [additional prayer] of Shabbat is like the first aspect of the First Man, which he had at the time of his birth. (Item 99).

The ascent of the Mincha of Shabbat is like the second aspect, before the sin, when ZA is in the place of AA and the Nukva in the place of AVI, and BYA in the place of YESHSUT and ZON of Atzilut, except for the six lower ones of Assiyah, which are in the six first ones of Beriah. (Item 100).

The Tree of Knowledge is in Assiyah, that is, the aspect of the Chazeh [chest] and downward, which is called Assiyah. And the essence of the Chazeh and downward is the middle line, which is Yesod, for Yesod is called a tree. And this is the secret of the wicked tree that cried out, "do not touch me". (Item 48).

Outside the Land is the aspect of Assiyah of this world. (Item 44).

See above, answer 124.

On the eve of Shabbat, after midnight, the worlds begin to ascend, which is the extra Hey of the sixth day. See above, answer 60. (Item 77).

See above, answers 2 and 3.

Because of the sin of the First Man, the nine lower [Sefirot] of the Nukva fell and clothed in the Nukva of the Klipot, and she was built into a complete Partzuf of ten Sefirot, and the ZON of the Klipa became in the aspect of face to face. (Item 234).

See above, answer 132. And answer 91.

See above, answer 131 and answer 91.

The essence of internality and externality: behold, the place of BYA, which was made from the posterior vessels of the Partzuf of the points of SAG, is the externality. And everything within this place, that is, the worlds and what is in them, which were clarified from the posterior of the seven kings that died, is the internality of BYA. However, there are yet several more kinds of internality and externality: one, the inner and outer in the ten Sefirot of the Partzuf of BYA, where the three vessels KHB, in which the internal NRN clothe, are the internality of the ten Sefirot. And two, the vessels of ZON, or the skin and the flesh, in which the external NRN clothe, and likewise the illumination of the surrounding lights of Haya and Yechida, are the externality of the ten Sefirot. Two, they are the offspring born of them: for what is born of the internality of the Sefirot is the souls of human beings, and they are called the internality of the worlds; and what is born of the externality of the Sefirot, which are the souls of the angels, is the externality of the worlds. Also the garments, the palaces, and the firmaments, etc., are born of the externality of the Sefirot, and they are the externality of the worlds. And likewise, in general, the lights and the vessels are discerned as inner and outer: the lights are the internality, and the vessels in which the lights clothe are the externality. And there are yet more discernments of inner and outer. And the matter of the source of the division of the inner and outer, see above, in answer 91. (Item 91.)

The external vessels in the ten Sefirot, in BYA, which are the two vessels of the flesh and the skin, in which the external Nefesh and Ruach [clothe], also have a relation of surrounding lights to the ten Sefirot. For it is impossible that the two lights of Haya and Yechida will return to the Partzuf, unless these five vessels of ZON return to be internal vessels of the Partzuf, as above in answer 185. And the lights of Haya and Yechida are also the ones that clarify these vessels of ZON, to make them fit to be internal vessels, and therefore the external vessels are discerned as the aspect of surrounding vessels of the ten Sefirot. However, the surrounding lights themselves cannot clothe in them, since they are the aspect of ZON, which separated from the vessels of the body, and the vessels of the surroundings are made only from the ZON that separated from the lights of the head, for the surrounding lights have no grip except in the head and the GAR, as is known. (Item 177).

See above, answer 101.

See above, answer 185.

In every place where the concluding Malchut ascends, from there and downward an empty void is made, empty of all light, for she concludes the upper light and holds it back from shining from her and downward. (Part 1, Page 888, Sub Header, "and he raised").

See above, answer 214.

See above, answer 214.

See above, answer 135.

See above, answer 132.

The second restriction is the secret of the association of the quality of mercy with judgment, for Malchut, which is the quality of judgment, was joined with Bina, which is the quality of mercy, as it is said, "and the two of them went". And this caused the second restriction in the worlds. For at first the world was created with the quality of judgment, because the screen was corrected in the vessel of Malchut, which is the quality of judgment, and the first nine were clean of the restriction. And when Malchut ascended to Bina, the screen was made in the openings of the eyes, and it brought out the AHP from the ten Sefirot of the head, to the aspect of a body. And likewise, the concluding Malchut ascended to the half of the Bina of the body, and brought out the TNHY into the empty void, for the restriction was made in the place of the Parsa of Atzilut. (Item 3, and in the Inner Light, Sub Header, "and he raised").

See above, answer 20.

See above, answer 211.

See above, answer 83.

See above, answer 2.

See above, answer 2.

See above, answer 2.

The head of Beriah is the secret of the HGT of AA, where the NHY of Atik clothe, and likewise the point of the Malchut of Atzilut descended there and clothed in these HGT of AA, and became the head of the foxes. (Item 233).

See above, answer 232.

The screen of phase two, which serves for the exit of the ten Sefirot in the stature of Ima and is corrected in the Yesod of Ima, is called the feet of Ima. And since Ima clothed in ZON in order to bestow Mochin to Beriah, her aforementioned feet are found touching the Parsa beneath Atzilut, and she was included in it, and because of this the Mochin of Beriah came out in the aspect of Hassadim separated from Hochma. See above, answer 52. (Item 198).

The Mochin of the upper AVI are the secret of the Mem of the Tzelem and the aspect of covered Hassadim, and they are the aspect of surrounding lights for ZON, for they receive only from YESHSUT, which are the Lamed of the Tzelem and the aspect of revealed Hassadim. However, when ZON are in smallness, then Ima, who is YESHSUT, is in the secret of one who crouches over her children, and she bestows to them then only the aspect of the Hassadim of the upper AVI, which are surrounding lights, and not from her own aspect, for they are not yet fit for revealed Hassadim. Therefore it is discerned that Ima crouches over him in the secret of surrounding lights, for these Mochin of AVI are only the aspect of surrounding lights for ZON, and not inner lights. (Item 205, and in the Inner Light there, Sub Header, "spreads").

They are born of the externality of the ten Sefirot, and they are of separation. (Item 190).

The first nine Sefirot of the Nukva are called the head, and her Malchut is called the tail. (Item 239).

The head of AA, which is the stature of AB, is called the head of the thirteen corrections. And it alludes to the AB of the Mazal, that Bina returned to be Hochma by means of the MAN of the Dikna, and bestows Hochma to ZA. (Item 213).

The head of Atik is called the revealed head, or RDL"A, because the lower ones have no attainment whatsoever in it. (Item 222, and Etz Chaim, Gate 47, Chapter 6).

A coupling that sustains the worlds and has no aspect of begetting is called food. (Item 132).

They are the sparks of the heel, which are the holy sparks that remained of the thirty-two sparks and have no clarification before the completion of the correction. They are called Jacob, for they are remnants of the three-within-three of Assiyah — that is, until the completion of the correction there can be clarified, from the aspect of the aforementioned MA of Malchut, only the aspect of the Aviut of the root, which brings out only the stature of Malchut; and from the aspect of the correction of the lines it is called NNH, so the first nine are found missing from her, and they are considered by the name of remnants of the three-within-three. And they will not be clarified completely until the future, when the Malchut of Radla is revealed in the secret of "the stone that the builders rejected has become the head cornerstone." (Item 138).

See above, answer 241.

See above, answer 16.

Assiyah is called the two thousand years of Tohu, for Tohu is the aspect of the Klipot, and in the world of Assiyah are all the Klipot. And the world of Yetzirah is the two thousand years of Torah, for Yetzirah is the aspect of ZA, and ZA is the Written Torah. And the world of Beriah is the two thousand years of the days of the Messiah, for Beriah is the aspect of Ima. And all redemption comes from the side of Ima, which is called freedom and liberation, and it is Leah, the mother of Mashiach ben David. (Items 63 and 111).

Adam HaRishon before the sin included all three worlds BYA, and they are the secret of the six thousand years, in the secret of "six thousand years is the duration of the world," as mentioned above in answer 244. Therefore Adam HaRishon also included, corresponding to them, six thousand degrees of souls. (Item 113).

The ZON are guarded from the grip of the Klipot by the spreading of the wings of Ima. See above, answer 135. (Item 32).

See above, answer 137.

The participation of the quality of judgment together with the quality of mercy, which was made in the second restriction, is the participation of the Serpent [Shitufa de-Tanina]. And in the future, at the completion of the correction, the second restriction will then be abolished and the world will return to its former state, to the aspect of AK, which is the first restriction. And so in AA, which is the stature of AB, the second restriction is not discernible in him, and there is no participation of the Serpent in him. And this is the secret of what is said of the completion of the correction: "See now that I, even I, am He, and there is no god with Me," and the Zohar interprets it as meaning that there is no participation in Him. For then the world will return to the degree of the first restriction, without the participation of the quality of mercy in judgment. (Item 18).

The boundary of the worlds BYA before the sin was at the place of the Chazeh [chest] of the present world of Yetzirah. See above, answer 103. (Item 62).

See above, answers 201 and 23.

From the fifth hour of the eve of Shabbat and upward begins the sanctity of the addition of Shabbat, and the worlds begin to ascend. (Item 77).

See above, answer 4.

See above, answer 137. (Item 152).