Kısım 14 · Kelimelerin anlamı üzerine cevaplar

(To the question) What is Av LaAvot [father of the fathers]? There is an aspect of Hochma of the direct light, and it is the stature of AA. And there is an aspect of Hochma and GAR, whereby the HGT rise and become the KHB of the stature of AB, which are the aspect of the Hochma of the thirty-two paths, and not the Hochma of the direct light. And the stature of AB of Aba and Ima comes from the aspect of the HGT of AA that rose and became its KHB, namely from the aspect of the AB of the thirty-two paths, as above. And when ZA receives these Mochin of AB from Aba and Ima, the HGT of ZA also rise and become KHB. And from this aspect, Aba is called by the name Av LaAvot. For the HGT are called fathers, and his Hochma, which is from the Hesed of AA, is called father. And since the GAR of ZA also come from the ascent of the HGT to KHB, the GAR of ZA are also called by the name fathers, and the stature of AB of Aba and Ima by the name Av LaAvot. (Item 98).

(To the question) What is the light that comes through the hairs? It was already explained above that the aspect of the hairs is the MAN of the Malchut of the first restriction, since they are from the aspect of the stature of AA, which came out in the Reisha de Lo It Yeda, where the Malchut of the first restriction serves, which are the aspect of the returning lights that were clothing there upon the ten Sefirot of the direct light, for at the time of the descent of the Mochin to AA, the mouth of the Reisha de Lo It Yeda was then corrected in the Malchut of the second restriction, from whose power the Mochin became clothed in the MEM-LAMED-TZADIK, and Bina came out outside the head of AA, and the GAR of those Mochin withdrew in the secret of a returning Makif, and the garments of this Makif came out outside in the secret of the surplus of the brain, and became the hairs of the head and the beard. And therefore the hairs became Makifim for Aba and Ima, which are the aspect of the Bina that came out from AA, namely the throat, which is their Keter. For Bina does not return to the head of AA to become Hochma, except by the return of the hairs there, which are the aspect of the MAN of the Malchut of the first restriction, through which Bina returns to become Hochma, for then the bottom Hey descends from the eyes, which took Bina out, and the coupling is made upon the bottom Hey in the place of the mouth, which is the aspect of the Malchut of the first restriction, included in these hairs.

(To the question) What is the light that passes through small holes? Explained above in Answer 2. (Item 95).

(To the question) What are double lights? Two degrees that have between them a change of form cannot be in one place, for then they would be "double lights," which cannot be conceived in spirituality, for the measure of spiritual distance is only the measure of change of form, as is known. (Item 37).

(To the question) What are pressed lights? Sometimes two degrees come in one place, namely at the time when there is equivalence between them. For example, Leah and Rachel are two degrees, for the lights of Leah are in covered Hassadim, but the lights of Rachel are in revealed Hassadim, as is known. Nevertheless, at the time of Rachel's smallness, when she is back to back with ZA from the chest and below, when her back is her house and her face is revealed outward, meaning that only the lights of the HGT, which are covered Hassadim, serve in her, but the NHY, which are revealed Hassadim, are then hidden in their internality — then there is equivalence between Rachel and Leah, for Rachel too is an aspect of covered Hassadim like Leah. Therefore they are bound to one another, and Leah's legs are clothed in Rachel's Keter. However, they are discerned as an aspect of "pressed lights," for although Rachel now receives covered Hassadim like Leah, nevertheless she still has in her now a tendency to revealed Hassadim, which is the opposite of Leah's degree; and since Leah's legs are clothed within her Keter, she feels pressure toward her own tendency, for Leah is an aspect of the posteriors of Ima, which repel the illumination of Hochma, in the secret of "for He delights in mercy." But Rachel's entire desire is for the illumination of Hochma, and although now she is not fit to receive the illumination of Hochma and she is equivalent to Leah in covered Hassadim, nevertheless she feels pressure because of the posteriors of Leah, which repel the illumination of Hochma, which is the opposite of her tendency. Therefore this clothing of Rachel's Keter upon Leah's legs is discerned by the name pressed lights. It is also discerned that Leah's legs darken Rachel's Keter, also for the same reason. (Item 37).

(To the question) What is the essential Makif of ZA? The Makif of the fourth aspect of the Mochin of ZA, which is the Makif that stands in the NHY of Aba and Ima, which are YESHSUT, is discerned as the principal Makif of ZA. But the Makif of Aba and Ima themselves, which is the second aspect, is discerned only as a root Makif, namely a Makif of the Makif, for it is an aspect of the highest of the highest, and the Partzuf receives only from its own higher one. See below, Answer 42. (Items 122 and 132).

(To the question) What is the root Makif of the Nukva? The aspect of the knot of the Tefillin of the head of ZA is the root Makif of the Nukva, namely the aspect of a Makif of the Makif, as above in Answer 6 regarding ZA. However, the essential Makif of the Nukva is the aspect of the Makif that is above the NHY of ZA, which is the fourth aspect of the Mochin of the Nukva. But the knot of the Tefillin of ZA is the second aspect of the Mochin of the Nukva. See Answer 43. (Item 163).

(To the question) What is an inner light that came out and became a Makif? It is the GAR of the revealed AB, which became clothed in the Mochin at the time of their coming out in the GAR of AA, which clothe the GAR of Atik, and at the time of the birth of the Mochin they clothe in the MEM-LAMED-TZADIK, and the GAR are covered by the MEM of the Tzelem, whereby the GAR of the revealed AB come out outside in the secret of a returning Makif, as is known, and their garments come out outside in the aspect of the hairs of the head and the beard. Therefore the hairs and the Tefillin, which were once in the aspect of inner light, namely in the place of their coming out, as above, are discerned that at the time of the birth of the Mochin, by virtue of their clothing in the MEM-LAMED-TZADIK, they came out of the Mochin and became surrounding lights. (Item 204).

(To the question) What are wide paths? The vessels of the HGT of ZA, in which the Yesod of Ima, called Or [path], is clothed, are discerned as receiving the influx in wide paths. For the Yesod of Ima shines the light of Hassadim in width, as is known, and therefore the Yesod of Ima is called short and wide. However, after the Yesod of Ima is cut off, namely from the point of the chest and below, which are the vessels of the NHY, the influx of the Hassadim of the Yesod of Ima that come in width is cut off from there, and therefore the NHY are called narrow vessels, since all their correction is in the Yesod of Aba, which is an aspect of narrow and long, and therefore they are discerned as receiving the influx from the aspect of narrow paths, for the Yesod of Aba is called a path. (Item 96).

(To the question) What is the inheritance of Aba and Ima? Achsanata means inheritance and legacy. And it revolves around the Mochin of the AB of Aba and Ima, who receive this stature only through the HGT of AA that became KHB, and since they are the garments of the HGT of AA permanently, therefore now that the HGT rose and became its KHB, Aba and Ima also rise with them and receive there the stature of AB, as is known. Therefore those Mochin are discerned as if they inherited the Mochin from AA, and it came to their inheritance.

(To the question) What is "no Daat, no Bina"? It is known that the Hochma of the thirty-two paths is called the Hochma that is in the secret of Daat, in the words of the Rav (above, Item 85), because there is no Bina within it to become Hochma, except through the MAN of Daat, which are the ZON that rise to her in the pregnancy and awaken in her the connection of the Bina of the direct light with the ZON of the direct light, and then she returns with Hochma face to face, to bestow the illumination of Hochma upon the ZON. And for this reason she is also called the Hochma of the thirty-two paths, which hints at the twenty-two letters, which are Bina, and the ten utterances of the ZON in the pregnancy, as the Rav wrote (above, Item 96). Behold, that the entire stature of the AB of the aspect of the Hochma of the thirty-two paths depends on Daat, which are the ZON, since Bina does not return to Hochma without it. And from here came this rule: "if there is no Daat, there is no Bina," meaning that if Daat does not join in the MAN to Bina, Bina does not receive the stature of Hochma. And likewise the reverse: "if there is no Bina, there is no Daat," for if Bina does not return to Hochma, there is no aspect of Daat in the Mochin, for the ZON have no illumination of Hochma and have no share in the GAR at all, and then even the ZON below are lacking a head, as is known. In this manner, Daat and Bina depend on one another, for if Bina does not return with Hochma face to face, the illumination of Hochma cannot be conceived for the ZON; on the contrary, Bina interrupts and repels with her posteriors all the illumination of Hochma from the ZON, as is known. And likewise it cannot be conceived that Bina would receive the stature of Hochma except through the joining of Daat to her in the aspect of MAN. For by her own nature she is always in the secret of "for He delights in mercy," and repels Hochma. (Item 87).

(To the question) What is "no Bina, no Daat"? Explained above in Answer 11. See there.

(To the question) What are the two kinds of influx? There are two statures for Aba and Ima of Atzilut. One is their permanent stature, which is the stature of SAG, who clothe the HGT of AA, and they have no share in its GAR, which is the stature of AB, and then they bestow the aspect of the GAR of Bina, which are covered Hassadim, and this influx is necessary for the existence of the worlds and their establishment, and therefore from this aspect their coupling never ceases. And the second is the stature of AB, which Aba and Ima attain through their ascent to the GAR of AA, and take its stature of AB, namely the stature of AB that comes out upon the MAN of the hairs. And this influx is for the Mochin of birth, called blessing and freedom, and in these are divided the main influxes in the worlds: the first, the influx of existence and establishment; and the second, the influx of blessing and freedom, which are the Mochin of birth. And see below, Answer 19, that even in the Mochin of birth themselves these two kinds of influx operate. (Items 52 and 55).

(To the question) What are the two crowns? The two crowns are the Daat that returns Bina with Hochma face to face, as above in Answer 11, see there. And they are the aspect of the ZAT of the Mochin, which are the ZON. For the crown of Hesed is the ZA of the Mochin, which is the Tifferet that includes the VAK, and is discerned as the five Hassadim. And the crown of Gevura is the aspect of the Nukva of the Mochin, discerned as the five Gevurot, and she is called the Yesod of the Mochin, since the Malchut of the first restriction does not serve in Atzilut, for it is hidden in the Reisha de Lo It Yeda, and the Malchut of the second restriction is discerned by the name the crown of the Yesod, since its entire root is the point of the chest of the Nekudim, which from the aspect of the lights is the crown of the Yesod. See below, Answer 100. And it was explained that the two crowns are the Tifferet and the Yesod: the Tifferet includes the VAK, and it is the five Hassadim, and in its totality is called the crown of Hesed. And the Yesod is only the aspect of the Nukva, namely the aspect of the screens that raise the returning light, and therefore it is the five Gevurot that clothe the five Hassadim, and in its totality is discerned as the crown of Gevura. And the two crowns together are the ZON of the Mochin, called Daat.

(To the question) What is a long aspect? Length means the aspect of Hochma. And the NHY of Ima, at the time they are the garments of the Mochin of birth, namely when they are in the illumination of Hochma, are discerned as a long aspect. (Item 30).

(To the question) What is the Bina that was included in Hochma? It is known that there are two kinds of Hochma in Atzilut: one is the Hochma of AA, which is the true Hochma of the direct light. And the second is the Hochma of the thirty-two paths, whose essence is only the Bina of the direct light, except that in order to emanate to the ZON of the direct light, she returned to the aspect of the Hochma of the direct light, meaning that the Hochma of the direct light returned to expand within her; therefore she is discerned as Hochma from the aspect of Bina, and not the actual Hochma of the direct light. And as it is in the direct light, so it is in the Partzufim, and only in Atik and AA is there the aspect of the Hochma of the direct light, for they took the stature of the Keter of MA and the stature of the Hochma of MA. However, from Aba and Ima and below, there is no more Hochma of the direct light, for Aba and Ima took the stature of the Bina of MA, and therefore only the aspect of the Hochma of the thirty-two paths operates in them, which is the aspect of the Bina that returned to be Hochma, namely through the MAN of the ZON, when the aspect of the Bina of the direct light that was included in the Hochma of the direct light at the time of its emanation to the ZON of the direct light is awakened. And then Aba and Ima, included in the throat of AA, which is the Bina that came out from the Hochma of AA, rise with her to the GAR of AA, namely that the Bina of AA returned to be Hochma, in the measure of the Bina of the direct light that returned to Hochma at the time of its emanation to the ZON of the direct light.

(To the question) What is the Bina called the firmament? The Bina that came out from the head of AA to the aspect of his throat and HGT is discerned as the firmament that separates between AA and the ZON, and it is because of her posteriors that repel the illumination of Hochma, and the ZON cannot receive the aspect of the Mochin of AB from AA. As was said above in Answer 11, that if Bina does not return to the head of AA to the aspect of Hochma, there is no aspect of Daat in the Mochin, from which come the Mochin of birth and the AB to the ZON, and therefore ZA and Rachel are then in the aspect of back to back, their NHY being hidden, in the secret of "and their back is her house." Behold, that the Bina that came out hides the NHY of the vessels and the GAR of AB from the ZON, and from this aspect Bina is discerned as the firmament that separates between AA and the ZON; and likewise the measure of the connection of the ZON in the Mochin of AB from AA depends on her, namely at the time she returns to the head, when ZA inherits the two crowns of the Mochin of AB from AA, as above in Answer 14. (Item 87).

(To the question) What is the protrusion of light in the back of the head? It was explained above in Answer 15, that from Aba and Ima and below there is no aspect of AB from the Hochma of the direct light, but from the Hochma of the thirty-two paths, which is only the Bina of the direct light that returns to Hochma, see there. Therefore in these Mochin there are only three aspects: one, the Bina that returned to Hochma, which is the GAR of the Mochin; two, the aspect of the Tifferet, which is the bearer of the illumination of Hochma; three, the Yesod, which is the aspect of the Nukva of these Mochin, which is the bearer of the aspect of the screens that raise the returning light to clothe the direct light, as is known. And corresponding to the three aspects in the Mochin, three Partzufim came out: Aba and Ima, ZA, and the Nukva, and through the flashing of the Mochin outward (see Answer 41 below) three protrusions come out. One on the forehead of Aba and Ima, which are the aspect of the GAR of these Mochin that protrude there. The second is on the forehead of ZA, where the aspect of the Tifferet of the Mochin protrudes, which is the aspect of the bearer of the illumination of Hochma. And these two protrusions are in the aspect of the face, namely on the forehead, being the aspect of the direct light of the Mochin. And the third protrusion, which is the aspect of the screens of the Mochin, its beginning of coming out is in the back of the head of ZA, being an aspect of returning light alone, which is an aspect of back and not face. And this protrusion is called the knot of the Tefillin, and it is the aspect of the root Makif of the Nukva. See above, Answer 7. However, its main place is on the forehead of the Nukva, in the secret of the Tefillin of the hand. As is said below in Answer 43. (Item 158).

(To the question) What is a free man? There are two kinds of influx in the Mochin of the AB of ZA. One is the aspect of the KHB of the Mochin, corrected in the MEM of the Tzelem, from which pleasure and freedom are drawn, since they are corrected in the GAR of Bina, in which no Klipot and judgments have any grip. And the second is the aspect of its two crowns, which are the aspect of the LAMED of the Tzelem, from which the influx of blessing and the delicacies of kings is drawn, which are the Mochin of birth. And ZA is not discerned as complete except through the completion of these two kinds of influx. For he needs pleasure and freedom to be a completely free man, and this he receives from the aspect of the inheritance of Aba and Ima, and they are the aspect of his KHB. And he also needs the revelation of the illumination of Hochma in order to be fit to give birth, and this he receives in the secret of his two crowns, called the Mochin of Daat. (Item 62).

(To the question) What are children, life, and sustenance? Children, life, and sustenance include the two kinds of influx mentioned above in Answer 19. For the influx of pleasure and freedom is the aspect of "life," for a Partzuf has no existence and establishment without them. And the influx of blessing and the delicacies of kings is the aspect of "children and sustenance," being the aspect of the Mochin of the birth of souls. And they are also "sustenance" in the secret of the drawing of the light of Chayah. For through sustenance the upper life is drawn. And this is an aspect of an addition upon his essential existence, for his essential existence is drawn from the influx of the first kind, as above. (Item 59).

(To the question) What is Benjamin? Two aspects are discerned in the secret of the coupling: one, the aspect of the Righteous that enters into her, which is the aspect of the direct light that strikes the screen, and this is discerned as the aspect of Joseph, and as the aspect of the masculine power in the coupling. And the second is the aspect of the Righteous that comes out of her, which is the aspect of the force of rejection of the upper light that is in the screens, by which they raise the returning light and clothe it upon the direct light, as is known, and this is the aspect of Benjamin, which is the power of femininity in the Yesod. And since a Partzuf has no grip on the direct light except through the returning light that clothes it, therefore they are both discerned as one aspect, as is said in the Zohar: through him it enters, and from him it comes out. For were it not for the power of the screens, which are the aspect of the Righteous that comes out of her, the direct light would not be grasped in the Partzuf, which is the Righteous that enters into her. (Item 71).

(To the question) What is "the darkness was turned into a living organ"? The word Bera [darkness] indicates darkness, as it is written "and He forms darkness." And the aspect of the screens in the Yesod, before the illumination of Hochma has reached ZA, are an aspect of darkness, being the aspect of narrow and short that is drawn in him, which repels the light. However, at the time the Mochin of the illumination of Hochma reach ZA, all their revelation is specifically in the screens that are in the Yesod, in the secret of "Hesed is revealed at the mouth of the mother," namely through the returning light that rises from all those screens, and it is found that "the darkness was turned into a living organ," for this darkness that was in the Yesod was turned and became a power that draws the light of Chayah, which is the illumination of Hochma, and became a living organ, in the secret of nine from above downward and nine from below upward, and it gives birth to the GAR of the souls of the righteous. (Items 87 and 198).

(To the question) What is blessing? Explained in Answer 19. (Item 59).

(To the question) What is the upper Garden of Eden? The upper Garden of Eden is in the world of Beriah, which is Bina. (Item 41).

(To the question) What is the lower Garden of Eden? The lower Garden of Eden is in the world of Assiyah, in the aspect of the Yesod of Malchut, which is the Nukva. (Item 41).

(To the question) What is the beard that is raised upward? When AA is in the aspect of permanence, it is discerned that his beard is raised upward, meaning that it is raised in the aspect of Makifim above Aba and Ima, and Aba and Ima cannot receive the Mochin of AB that are bestowed through them. However, at the time the ZON rise to them as MAN, the NHY of AA rise to the HGT and the HGT rise and become his KHB, and then Aba and Ima also rise with the HGT of AA, and now stand in the place of the GAR of AA. However, not in the place of his three heads, for the three heads also rose to the place of the GAR of the Reisha de Lo It Yeda, but in the place of the throat and the HGT of AA, which have now risen to the place of the GAR. And it is now discerned that the beard divided into two, for its first eight corrections, which hang from the cheeks of the head, are now found in the place of the GAR of Atik, where the head of AA stands. But the four lower corrections, which hang from the throat, are found below in the place of its KHB, which are the throat and the HGT of AA that rose there.

(To the question) What is the beard that is lowered downward? It is at the time of the coupling of the mouth of AA to bring out the stature of AB to Aba and Ima, when the Mazal VeNotzer descends, in which the eight upper corrections of the beard are included, from the place of the GAR of Atik, where the head of AA stands, to the place of Aba and Ima, who clothe upon the KHB of AA, where Aba and Ima stand, and they become their five Hassadim. As above in Answer 26, see there. (Item 193).

(To the question) What is the Daat of ZA that is in the head? Although all Daat is the ZAT, namely the aspect of the ZON that rise as MAN to Aba and Ima, as above in Answer 11, nevertheless they are gripped in the head of Aba and Ima and remain there, for there is no existence and establishment for the Mochin of AB of Aba and Ima without them, in the secret of "if there is no Daat, there is no Bina in the aspect of Hochma," as is said there. And from this power ZA clothes upon the NHY of Aba and Ima, and his Keter is made from the Tifferet of Ima from the chest and below, in the aspect of the lights and vessels of Ima. For just as ZA is rooted in the Mochin in the secret of the MAN that remain there, as above, so he takes the share of their Tifferet in the body for his share, for were it not for their clothing in the aspect of ZA himself, there would be no aspect of revealed Hassadim in them, for their own aspect is covered Hassadim, as is known. And for the same reason ZA also draws the aspect of the two crowns to his GAR, although they come from the aspect of the lower thirds of the HGT of AA, which are the aspect of a body and not a head, as above in Answer 14. For without them there is no aspect of these Mochin of AB even in ZA. And just as Aba and Ima drew the aspect of the ZAT of the body to their head, to serve them as MAN in the head, so ZA draws them to the aspect of his head.

(To the question) What is the Daat that comes out of the upper Eden? It will be explained below in Answer 30.

(To the question) What is the Daat that separates from AA to ZA? Behold, it was explained above in Answer 17 that Bina is the aspect of a firmament that separates between AA and the ZON, since it was corrected in posteriors that repel the illumination of AB from ZA. However, in truth, the root of this separation is higher, namely in the Chochma Stima'ah itself, for it was corrected in the Nukva and took the Bina out from the head. For this Bina was included in the Mochin of AA at the time of their coming out in the GAR of Atik; but because at the time of birth the Reisha de Lo It Yeda served with the screen of the second restriction, therefore only the Galgalta and the Mocha Stima'ah remained in the head of AA, and Bina came out. Behold, that the Bina of the throat was included in the Hochma of AA, but came out because of the Nukva with which the Mocha Stima'ah was corrected, which is the screen in his palate.

(To the question) What is the Daat of the Nukva that is between her shoulders? It was already explained above in Answer 28, that ZA, who has a root in the Daat of the head of Aba and Ima, can also draw the Daat to his own head. But the Nukva, whose aspect of Gevura did not serve in the Daat of Aba and Ima, and whose root begins from the head of ZA from the aspect of the second coupling that is there, where the Makif came out in the aspect of the knot of the Tefillin of the head of ZA, therefore she cannot draw the Daat to the aspect of her head, and it remains in her body at the tops of her shoulders.

(To the question) What is the vapor that comes out of the nose of AA? The returning light that rises from the screen through the coupling of striking with the upper light is called by the name vapor. As is said in Part 3, see there. It is also known the matter of the two records that remain after the refinement of the upper one, which are: the record of clothing from the last aspect, which does not leave a record of coarseness; and the record of coarseness that is above the last aspect. And it is known that the Partzufim of Atzilut were drawn from the Partzufim of the Nekudim, which came out one after another because of the refinement, as is said in Part 7, see there. Now, the Atik of Atzilut is the true Keter Partzuf of Atzilut, for in it the aspect Dalet of coarseness serves, as is known. However, the AA of Atzilut has the two aforementioned records, which serve in the coming out of his stature through their inclusion in one another: the aspect Dalet of clothing is discerned as male, and it is included with the aspect Gimel of coarseness, and upon it the stature of Keter comes out, which is called the Galgalta of AA. And the aspect Gimel of coarseness is discerned as female, and it is included with the aspect Dalet of the male, and upon it only the stature of Hochma comes out. As is said in the words of the Rav at the beginning of Part 5, see there. And this stature of Hochma is called the Chochma Stima'ah of AA.

(To the question) What is the vapor that comes out of the mouth of AA? Explained above, nearby, in Answer 32.

(To the question) What is the enlargement of the posteriors? Behold, there are two kinds of posteriors in ZA: one is the posteriors of his HGT, which is the aspect of the posteriors of the Yesod of Ima, which repel Hochma, in the secret of "for He delights in mercy." The second is the posteriors of his NHY, which are the aspect of the posteriors of the Yesod of Aba, through which Hochma is revealed, since they are in the aspect of narrow and long, as is known. Now, Leah took the aspect of the posteriors of the HGT, with her face at the back of ZA from his chest and above. Therefore Leah is called by the name the world of concealment, for her measure is covered Hassadim from the illumination of Hochma. And her opposite is Rachel, for at the time of her greatness she inherits the posteriors of the NHY of ZA, and therefore Rachel is discerned as the aspect of revealed Hassadim, and she is called the world of revelation.

(To the question) What is the HaVaYaH behind the shoulders of AA? It is known that the Mochin of AB that Aba and Ima and ZA receive come from the HGT of AA that rose and became KHB, as above in Answer 14. It is also known that they are divided into the aspect of a head and a body: the upper two thirds of each of the HGT become the aspect of a head, and the lower thirds, which are the shoulders, become the aspect of a body and HGT. It is also known that the thirteen corrections of the beard of AA divide in themselves, according to their measure like the inner Mochin, into MEM-LAMED-TZADIK, which are three HaVaYaH's and one that includes them. The first HaVaYaH is the MEM of the Tzelem, and the aspect of the head and KHB of the beard. And the second HaVaYaH, which are the four middle corrections of the beard, are the aspect of the LAMED of the Tzelem and HGT. And the lower HaVaYaH, which are the four lower corrections of the beard, are the aspect of the TZADIK and NHY. And since these HGT of the Mochin of AB are the aspect of the shoulders of AA, as above, therefore the middle HaVaYaH of the beard is discerned as the HaVaYaH behind the shoulders of AA, meaning that it is not the aspect of a head like the upper two thirds of the beard, which are the KHB and the MEM of the Tzelem, but they are the aspect of HGT like the lower thirds, called shoulders, and they are the LAMED of the Tzelem. Therefore they are defined by the name HaVaYaH behind his shoulders. (Item 225).

(To the question) What is the bringing out of the sun from its sheath? Behold, the aspect of the ZA of the Mochin of Daat, whose essence is the measure of the Tifferet that includes the five Hassadim, has two aspects: one, in the Daat of the upper Aba and Ima, which are the aspect of the Mochin in the place of their coming out in the GAR of AA, where it shines in its measure, which is the Tifferet that bears the illumination of Hochma in complete revelation. However, in the Mochin of ZA himself, it does not shine in its own measure in revelation, but only through clothing in the measure of the crown of the Yesod, which are the aspect of the screens of narrow and long. And through this its illumination is diminished to the measure of the crown, and it acquired for this reason the name crown of Hesed, as above in Answer 14. And this aspect of the crown of Hesed is called by the name the illumination of the sun within its sheath, for this Tifferet is discerned by the name sun, since it is the principal bearer of the illumination of Hochma that is in the AB of the thirty-two paths, for there is no other stature of AB after the Chochma Stima'ah of AA, which is sealed in a membrane of air. Therefore it is likened to the sun, namely to the root of all the lights. And since it is clothed and shines only to the measure of the screens of the crown of the Yesod, which is its sheath, therefore its illumination is discerned as the aspect of the illumination of the sun within its sheath. And all this operates only during the six thousand years. However, in the seventh millennium, when legs touch legs, then this Tifferet will shine in its own measure, namely as in the Daat of the upper Aba and Ima, and this is discerned as the bringing out of the sun from its sheath. (Part 1, Page 551, s.v. "and this").

(To the question) What is loan and borrowing? It will be explained below in Answers 131 and 132. (Item 33).

(To the question) What is the renewal of souls? The bestowal of the Mochin of the GAR to the souls is discerned as a renewal of souls, because these Mochin were already in them at the time of the greatness of the Nekudim, before the sin of Adam HaRishon; but the Mochin withdrew from them again in Adam HaRishon, having returned and withdrawn from him in the secret of the falling of the limbs of his soul. As is explained in Part 8, at its end, see there. (Item 4).

(To the question) What is the inclusion of Aba and Ima in the Mazal? Behold, Aba and Ima of Atzilut are rooted in the Bina of AA, namely in his throat, being in the stature of SAG, whose upper aspect is the Bina of the lights, as is known. Now, this Bina, in which Aba and Ima are rooted, was in the head of AA at the time of the coming out of his Mochin in the Reisha de Lo It Yeda; but at the time of birth the Reisha de Lo It Yeda was corrected in the Malchut of the second restriction, and therefore the Chochma Stima'ah of AA was corrected in the Nukva in the secret of the sockets of the eyes, and it took the Bina out from the head to the throat. And it is known that this Bina of AA does not return to the head and does not attain the stature of Hochma again, except through the MAN of the hairs, which come from the aspect of the Malchut of the first restriction, which served the stature of AA at the time of their coming out in the Reisha de Lo It Yeda in the secret of MAN and garments of the Mochin, except that they came out from there at the time of birth because of the Malchut of the second restriction, with which the Reisha de Lo It Yeda was corrected, as above. And now that Bina returns to the head, it is necessary that the hairs also return to their former place, to serve as MAN and garments of the Mochin as before. Behold, that the coming out of the hairs from the vessels of the Mochin to become Makifim, and the coming out of Bina from the head of AA to the throat, are one matter, both at the time of smallness and at the time of greatness. For in smallness, Bina descended to the aspect of the throat and body of AA, and likewise the hairs come out and become external vessels and Makifim; and likewise in greatness, when the hairs return to the head, Bina also returns to her former degree, to be included with Hochma face to face. And this matter also reaches Aba and Ima of Atzilut, whose stature depends on this Bina of AA; therefore they too are found as one aspect with the hairs, both in their smallness and in their greatness, as above in the Bina of AA. And this is the secret of "Aba and Ima are included in the beard," for their stature of AB depends entirely on the beard, since in their smallness, the beard is discerned for them only as the aspect of Makifim, and they have only the aspect of the body of AA without any grip in his head, because of the Bina of AA that came out to the throat, which is the aspect of the body. And when the Mazalot rise to serve as MAN at the time of the return of Bina to the head of AA, then Aba and Ima attain their stature of AB. Behold, that their aspect of AB is entirely included in the beard. (Item 105).

(To the question) What is the inclusion of the throat in the end of the cheeks of the head? At the time of the coupling of the kisses of AA in his mouth, to bring out the stature of AB to Aba and Ima, it is discerned that his beard, which hangs at the end of the cheeks of his head, standing in the place of the GAR of Atik, is lowered and comes to the place of his KHB, made of the throat and HGT, as above in Answer 26, see there. Behold, this descent of the beard is also discerned as the aspect of the inclusion of the throat in the end of the cheeks of the head of AA, meaning that toward the KHB of AA, which are the throat and HGT that rose, this coupling of AA is discerned as an aspect of ascent and inclusion in the eight corrections of the beard that hang at the end of the cheeks of the head of AA, standing in the place of the GAR of Atik. For considering the eight corrections, they are discerned as descending from above downward, from the place of the Keter in the GAR of Atik, to the stature of AB in the throat and HGT that became KHB. And toward the throat and HGT, it is an ascent, for they rose from the stature of AB in their place and were included in the end of the cheeks of the head of AA, which is found in the stature of Keter in the place of the GAR of Atik. (Item 106).

(To the question) What is the flashing of the Mochin outward? There are two aspects of couplings in the illumination of the Mochin of the AB of the thirty-two paths, in the secret of the time of favor: one, at the time of the coming out of those Mochin, when through the illumination of the AB SAG the Parsaot descend for their time, and the Partzufim rise and are included one in the other, so that Aba and Ima are included in the GAR of AA and in the Reisha de Lo It Yeda, through the inclusion of the throat in the end of the cheeks of the head of AA, standing in the place of the Reisha de Lo It Yeda, as in the preceding answer. Then the bottom Hey descends to the place of the mouth, to the aspect of the Malchut of the first restriction that is in the mouth of the Reisha de Lo It Yeda, and through it comes out the stature of the revealed AB, namely that its GAR are not covered by the MEM of the Tzelem, which comes only from the Malchut of the second restriction, as is known. But at the time of the birth of these Mochin, the Malchut of the second restriction returns to its place, and likewise the Parsaot return to their place, and the Mochin clothe again in the MEM-LAMED-TZADIK, as is known.

(To the question) What are the six aspects in the Mochin of ZA? Since there is no absence in the spiritual, it is found that in the transfer of the light from place to place it is not lost from its first place because of this, but every transfer from place to place means only an addition upon the first aspect, as is known. Therefore it is necessary to discern six aspects in the Mochin of ZA: one, in the place of their coming out, which is in his higher one, namely in the heads of Aba and Ima. Two, in the place of his reception of the Mochin, which come to his higher one, namely in the NHY of Aba and Ima, which are the aspect of YESHSUT, which is the aspect of the higher one of ZA. And three, in their coming to ZA himself. And it is known that at the time of the birth of the Mochin, the GAR of the AB disappear from there to a returning Makif, by the power of the clothing of the MEM upon the GAR of the Mochin. Therefore it is discerned in every aspect that there is there an inner light and a surrounding light, namely two aspects: an inner light and a surrounding light, in Aba and Ima in the place of the coming out of the Mochin; and two aspects of inner light and surrounding light in their NHY, in which ZA is included at the time of his pregnancy and receives from them the Mochin; and two aspects of inner light and surrounding light in ZA himself. Behold, that there are here six aspects in the Mochin of ZA. (Item 120).

(To the question) What are the six aspects in the Mochin of the Nukva? The Mochin of the Nukva come out upon the crown of Gevura of the Nukva herself, and are not included in the Mochin of ZA that come out in Aba and Ima, for the crown of Gevura that is there is the aspect of Benjamin, included in the Yesod of the male, and not the aspect of the actual female. Therefore she has a special coupling in the head of ZA after the coming out of the six aspects of his Mochin, and therefore the first two aspects of her Mochin begin there. They are: the inner light that came out in the head of ZA himself, and the surrounding light that came out outside in the secret of the knot of the Tefillin at the back of his head. However, the Nukva does not receive them from there, for she has no grip in the head of ZA, but only in his NHY, in the place of the revealed Hassadim. Therefore the Mochin descend from there to the NHY of ZA, and there two aspects are made: an inner light and a surrounding light, the second ones of the Mochin of the Nukva. And from there the Mochin come to the Nukva herself, to her head, and two aspects are made in her as well: a surrounding light and an inner light. And six aspects are found also in the Mochin of the Nukva of ZA, like in ZA, as above in Answer 42, see there. (Items 163 and 182).

(To the question) What are the six corrections of the beard of ZA? When ZA is in the aspect of VAK, lacking a head, he does not receive illumination except in the aspect of the six corrections of the beard from the beard of AA, called: Erech Apayim, VeRav Chesed, VeNosei Avon, VaPesha, VeNakeh. Explanation: for the Nefesh-Ruach-Neshama-Chaya-Yechida of the Nefesh of the beard, he receives from the first three corrections of the beard of AA, which are the aspect of the Yod-He-Vav of the first HaVaYaH of the beard. And the Nefesh-Ruach of the Ruach he receives from the Vav-He of the middle HaVaYaH of the beard of AA, and from the Yod of the lower HaVaYaH, which are: VeEmet, VeNotzer Chesed LaAlafim. And the three first ones illuminate to the three measures of ZA, which are: Erech, Apayim, and Rav Chesed. And the three second ones of AA illuminate only to the two measures of ZA, which are: Nosei Avon and Pesha. And the He of the upper HaVaYaH, which is the fourth correction of AA, Erech, with the He of the middle HaVaYaH, which is the eighth correction of AA, illuminate to the sixth correction of ZA, VeNakeh. (Items 221, and 223, 224, 225).

(To the question) What are the seven corrections of the Galgalta of ZA? The seven corrections of the Galgalta of ZA are the completion of the Keter of ZA, which he receives from the ZAT of Atik, which are the ZA of Keter, for Atik is the stature of Keter of Atzilut. And the time of his attainment of them is at twenty years, or on Shabbat at Mincha, when he rises to the GAR of AA, who clothe the ZAT of Atik. And this measure is from the aspect of the permanent Mochin of Atzilut. But from the aspect of the ascent of the Partzufim, it is found that at the time ZA rises to the GAR of AA, Atik has risen to the Galgalta of AK, and the HGT of Atik are found clothing the HGT of the inner AK, and its NHY his NHY of the inner AK, standing in the place of the GAR of the Nekudim; and just as the Yesod of the inner AK bestowed to the Aba and Ima of the Nekudim, so it is now found that the Yesod of Atik, which clothes it, bestows to YESHSUT, which now stand at Mincha of Shabbat in the place of the permanent GAR of Atik, which are also in the place of the GAR of the Nekudim, and the from-above-downward of the bestowal of the Yesod of Atik is now received by ZA, who clothes the HGT of Atik, which are in the place of the permanent GAR of AA. And it is found that ZA receives the ZAT of Atik from the mouth of the Yesod of Atik, similar to the ZA of the Nekudim, who received from the mouth of the Yesod of the inner AK, which was in the Aba and Ima of the Nekudim; and this is the aspect of the from-above-downward of the Yesod of Atik, as above, and they make the seven corrections of the Galgalta of ZA, and then the Keter of ZA is completed. (Items 207 and 208. And in the Inner Light there, s.v. "and half").

(To the question) What are merit and Mazal? The lights bestowed from the GAR of Bina, namely from the permanent Mochin of Aba and Ima, are called "merit," because they are very pure, and no restriction and judgments can grip those lights, as is known. And the lights bestowed from the Mochin of the AB of Aba and Ima are called "Mazal," because those Mochin are not revealed in Aba and Ima except through the MAN of the Mazalot. And this is the secret of children, life, and sustenance: the matter does not depend on merit but on the Mazal, for for the Mochin of birth one needs the illumination of the AB of Aba and Ima, which comes from the Mazal, and then ZA is complete in the two kinds of influx called children, life, and sustenance, as above in Answers 13 and 20, see there. (Item 59).

(To the question) What is the raising of his head, and the beard raised upward? AA, from the aspect of the permanent Mochin in Atzilut, is discerned as raising his head, and the beard is raised upward. Its meaning is that Aba and Ima and the lower ones have no grip in the head of AA, and his beard is raised upward, meaning that it bestows to the lower ones only from above, from afar, in the secret of Makifim alone. But at the time of the coupling, the beard is lowered downward, as above in Answer 27. (Item 193).

(To the question) What is the lower beard of AA? The hairs of the beard of AA in their entirety are divided into three aspects: MEM-LAMED-TZADIK, in the manner that the Mochin of AB are divided in the three ascents of ZA, as is said below in Answers 68 and 69. Whereby the eight upper corrections of the beard, which hang from the cheeks of the head of AA, are the aspect of the MEM of the Tzelem and KHB. And the four lower corrections, which hang from the throat, are the aspect of the LAMED and HGT. And the hairs that are in the Yesod of AA are the aspect of the TZADIK and NHY, and are called the lower beard of AA. And it is known that all these Mochin that come out upon the hairs of the beard, AA himself has no need of them, being the aspect of the Hochma of the direct light. Rather, they are divided between Aba and Ima and the ZON, for the aspect of the MEM-LAMED of the hairs of the beard, which are the two Mazalot, are taken by Aba and Ima, and the aspect of the TZADIK of the hairs, which is the lower beard, is taken by ZA, being the aspect of the NHY of Keter, as is known. In this manner, all the thirteen corrections of the beard of ZA come from the lower beard of AA. And although ZA has the thirteen corrections of the beard only at his ascent to the GAR of AA, nevertheless the ladder of degrees never changes, for at the time ZA ascends to the GAR of AA, the GAR of AA themselves are already found to have ascended to the AB of AK, and their NHY with ZA are found in the place of the GAR of AA from the aspect of permanence. Behold, that even at ZA's ascent to the GAR of AA, he still clothes upon the Yesod of AA as in his first degree, and therefore he receives the thirteen upper corrections only from the aspect of the Yesod of AA, which is from his lower beard. (Item 110).

(To the question) What is the lower beard of ZA? The aspect of the beard of ZA is not equal to the aspect of the beard of AA, for the beard of AA includes all the Mochin: Hochma, Bina, Daat, which are the MEM-LAMED-TZADIK of the hairs of his beard, of which the eight upper ones, included in the Mazal VeNotzer, are Hochma; and those that hang from the throat and are included in the Mazal VeNakeh are Bina; and the lower beard is Daat. As above in the adjacent discourse, for the three aspects of MEM-LAMED-TZADIK are KHB. However, ZA has no grip except in the two crowns of the Mochin, which are the two shoulders of AA, which are the Mochin of Daat, and likewise he does not clothe except upon the NHY of AA, where there is the aspect of the lower beard, which is the TZADIK of the Tzelem, which is Daat. Behold, that the entire aspect of the beard of ZA is only the aspect of the hairs of the Mochin of Daat. However, they too are divided in themselves into MEM-LAMED-TZADIK, for in the aspect of the two shoulders there are also KHB, except that they are the aspect of drops drawn through the Yesodot of Aba and Ima, and not the aspect of essence, as is said below in Answer 62. And therefore his upper beard is the MEM-LAMED, like in AA, and his lower beard is his TZADIK.

(To the question) What is the nose, numerically SAG? The nose is the aspect of the Malchut of the Mocha Stima'ah, which is the aspect Gimel of coarseness, where the coupling of the stature of Hochma of AA is made, as above in Answer 32, see there. And the aspect of the HaVaYaH of SAG is the brain of the air of AA, where the Daat of the Reisha de Lo It Yeda is clothed at the time of the ascent of the GAR of AA to the GAR of Atik, and it lowers the Yod from the air and the light remains, which is the aspect of the coming out of the Mochin of the AB of the thirty-two paths. And it is known that the Hochma of AA himself is the Hochma of the direct light, and it is sealed in a membrane and does not illuminate at all below, to the lower ones; but only the aspect of the Hochma of the thirty-two paths illuminates to Aba and Ima and the ZON. And on this came the hint that the nose is numerically SAG, to indicate that the nose does not illuminate from the aspect of the Chochma Stima'ah itself, which is the AB of the direct light, but it illuminates from the new Mochin that came out upon the MAN of the hairs in the Reisha de Lo It Yeda, which Mochin are revealed in the brain of the air in the aspect of the Daat of the Reisha de Lo It Yeda, and from there the Mocha Stima'ah of AA receives, and descends below to the place of his KHB, where Aba and Ima stand, and through the coupling of the palate and the throat, the Mocha Stima'ah bestows this stature to Aba and Ima, in the secret of the lowering of the beard downward. Behold, that the entire illumination of the nose through the palate to Aba and Ima is only from the aspect of the HaVaYaH of SAG, which is the brain of the air, and not from the stature of the Mocha Stima'ah itself. Therefore the nose is numerically SAG, to hint at this important matter, that the Chochma Stima'ah does not open during the six thousand years to bestow from its Hochma to those below it. (Item 220).

(To the question) What is the Life of the worlds? The Yesod of ZA is discerned by the name Joseph, which is the aspect of the Righteous that enters into him, namely the nine Sefirot of the direct light that he draws. However, he also includes the aspect of Benjamin, namely the aspect of the screens that raise the nine Sefirot of the returning light, for before ZA bestows the Mochin to the Nukva, those Mochin must be revealed in himself, and afterward he bestows them to his Nukva. Therefore it is necessary that he also has the aspect of Benjamin, who raises the nine Sefirot of the returning light, for without him there is no coupling in existence at all, as is known. And this is the secret that the Yesod is called Chai, to hint that it includes also the aspect of the screens of Benjamin, and therefore it itself raises nine Sefirot of the direct light from above downward and nine Sefirot of the returning light from below upward, which are numerically Chai. And for this reason the Yesod is called "the Life of the worlds," being Chai in the two worlds: first in the world of the male, namely that first it brings out the stature in its own Mochin in the secret of Chai, as above, which is the world of the male; and afterward it bestows that stature to the female, called the world of the female, and brings out there as well nine from above downward and nine from below upward, in the aspect of her own screens. And then ZA alone is discerned as the aspect of Joseph, and the female alone as the aspect of Benjamin, and between the two of them come out the eighteen second Sefirot. And this is the secret of "Chai Chai, they will praise You," namely Chai in the world of the male and Chai in the world of the female. (Item 77).

(To the question) What is Chai Chai? Explained in the adjacent answer.

(To the question) What is the renewal of old souls? See above, Answer 38. (Item 17).

(To the question) What is freedom? Explained above in Answer 19. (Item 59).

(To the question) What is the Hochma that is in the secret of Daat? Two kinds of Hochma are discerned in Atzilut: one is the ancient Hochma, which is the Hochma of AA, sealed in a membrane, not to be opened. The second is the Hochma in the secret of Daat, whose meaning is that it is drawn only through the MAN of the ZON, which is Daat, namely through the two Mazalot: VeNotzer and VeNakeh, which are the Tifferet and the Yesod, called Daat, which become MAN for Aba and Ima at the time of their ascent to the GAR of AA. And since this Hochma is drawn only through the two Mazalot, which are the aspect of Daat, which are the aspect of the MAN of the ZON, therefore it is defined by the name "Hochma in the secret of Daat." And this matter was already explained above in Answer 11, in the explanation of "if there is no Daat, there is no Bina, and if there is no Bina, there is no Daat," see there. (Item 85).

(To the question) What is the Hochma of the thirty-two paths? The Hochma of the thirty-two paths is the Hochma in the secret of Daat, which was explained above in Answer 55, see there. And the matter of the thirty-two paths, by which this Hochma is called, hints at the twenty-two letters and the ten utterances, of which it is always composed. As the Rav said, that the twenty-two letters are Bina, and the ten utterances are the ten Sefirot of the ZON in the pregnancy of Bina (see Item 96), for the existence of this Hochma cannot be conceived except with the joining of the ZON in the pregnancy of Bina, for then Bina returns to Hochma in order to illuminate the illumination of Hochma to the ZON. And therefore, as long as Bina has the stature of Hochma, the ZON must remain in her head in the aspect of MAN for the standing and existence of the Mochin, where it serves as her Daat. But were it not for the ZON, she immediately returns to her own aspect, which is covered Hassadim, in the secret of "for He delights in mercy." And for this name this Hochma is defined as the Hochma of the thirty-two paths. (Items 91, 96, and 102).

(To the question) What is the Hochma that is included in the twenty-two letters and the ten utterances? Already explained above in Answer 56. (Item 96).

(To the question) What is the ancient Hochma? The Hochma of AA is discerned as the ancient Hochma, because it does not illuminate in Atzilut from AA and below, since this Hochma was corrected in a membrane that never ceases, meaning that even at the time of the illumination of the upper AB SAG, when all the Parsaot are cut off, and every lower one ascends to its higher one, etc., even then the membrane beneath the Chochma Stima'ah of AA is not cut off, and all the aspect of the Hochma bestowed to Aba and Ima and the ZON is only from the aspect of the Hochma in the secret of Daat, also called the Hochma of the thirty-two paths, as above in Answers 55 and 56. (Item 85).

(To the question) What is the sun in its sheath? Explained above, Answer 36.

(To the question) What is the first Hesed of ZA, called Abraham? The aspect of the Hochma of ZA, from its root, is the first end of his VAK, which is Hesed, and in the greatness of ZA, when this Hesed became Hochma, it is called Abraham. And it is the acronym of Avraham [AVR-MA]: for at the time the HGT of ZA become KHB, the NHY become HGT, and he acquires new NHY, and then his Yesod becomes the aspect of Ever [limb], meaning that he acquires the power of birth. And since this is only at the time he acquires the aspect of Hochma, called Abraham, therefore AVR-MA is hinted in it: AVR, for the new Yesod he acquires then, and MA, for the new MA, for this stature of Hochma is the Hochma of MA. (Item 198).

(To the question) What are the nine corrections of the beard of ZA? After thirteen years, when ZA acquires the Mochin and the NHY of greatness, then nine corrections are completed in his beard, for three more corrections are added to him upon those mentioned above in Answer 44, which are: Lo Yinakeh [He will not be cleansed], Poked [visits], etc., Al Shloshim [upon the third], etc. (Items 221 and 226).

(To the question) What are drops drawn from Hochma and Bina? Since ZA does not receive the Mochin of AB from the place of their coming out in the GAR of AA, but through the clothing of those Mochin within the Yesodot of Aba and Ima, since he stands only in the place of the tops of the shoulders of AA, which are the lower thirds of the HGT that did not ascend to KHB, where the place of the coupling is. Therefore he receives from the Hochma and Bina of the AB only the aspect of drops alone, for everything that passes through the clothing of the Yesodot is called by the name drops. And it is because the Mochin are limited in the screens of the crown of the Yesod, and do not illuminate except to the measure of the crown of the Yesod, namely only in the aspect of a path to pass through it, as was said above in Answer 14, see there. Therefore the Yesod is called by the name Mazal, for it drips only the aspect of drops alone, for this measure of the illumination of Hochma in the aspect of a path to pass through it is discerned like the form of a drop. (Items 114, 115, and 116).

(To the question) What are the additions of Rachel? In the Nukva of ZA, called Rachel, there is only one point in the aspect of permanence, namely from the aspect of the inner vessels, which are no longer diminished after their correction. For the aspect of the ZAT of the smallness of the Nekudim did not come out there except the KHB HGT of the vessels up to the chest, and the point of the chest was their Malchut, which from the aspect of the lights are discerned as HGT NHY, and the crown of the Yesod is their Malchut, as is known, by the inverse relation between the vessels and the lights. And at the time of the correction of the ZAT in Atzilut, only these vessels of the smallness of the Nekudim could be corrected permanently, which are discerned as the inner vessels, namely the KHB HGT up to the chest, for ZA, and the point of the chest for Malchut. But from the aspect of the vessels from the chest and below of the Nekudim, which came out at the time of their greatness, although from them too are clarified and corrected in Atzilut for the need of the ZON, being all the Mochin of his GAR, nevertheless they are not in him permanently, but ascend and descend according to the deeds of the lower ones, as is known. Therefore everything that comes out in ZA beyond the aforementioned VAK, and in the Nukva beyond the point of her Keter, is called an addition, and is not essential in them, for it is not in them permanently.

(To the question) What is the Yod of Adonai? The face to face coupling of ZA and his Nukva is hinted at by the two Names HaVaYaH and Adonai interwoven, as follows: YAHADONAHY, whose Yod of the HaVaYaH, which is ZA, is at the beginning, and hints at his Hochma, the upper Hochma. And the Yod of Adonai is at the end, and hints at the Hochma of the Nukva, called the lower Hochma. And the reason is, that the Yod is the aspect of the screen in the Nukva that raises the returning light up to Hochma and draws the upper Hochma in ZA, which is the Yod of the HaVaYaH; therefore the Nukva has an equal stature of Hochma with ZA, for were it not for her returning light, ZA would not attain the stature of Hochma, and this is what makes them both in an equal measure. And since the Yod of Adonai, which is the aspect of her screen, causes all this, therefore she is called by the name lower Hochma. (Item 73).

(To the question) What is the Yod that spreads here and there and becomes a Dalet? The first He of the Name HaVaYaH hints at YESHSUT, which are Bina in the pregnancy of the ZON, in which is hinted the Hochma of the thirty-two paths, in the secret of the twenty-two letters and the ten utterances, of which the twenty-two letters are Bina, and the ten utterances are the ZON. And it is known that these YESHSUT clothe upon the NHY of Aba and Ima, whose essence is the Yesodot of Aba and Ima.

(To the question) What is the Yod at the beginning and the Yod at the end of YAHADONAHY? Explained above in Answer 64. (Item 73).

(To the question) What are the twelve constellations? The Yesod of ZA is called the firmament, and every firmament means that it separates and joins; and since the Yesod of ZA is its end, it is found separating between the world of the male and the world of the female, and therefore it is called the firmament. However, their joining also depends on it, in the secret of the Life of the worlds, which is alive in the two worlds, in the secret of the nine of the direct light from above downward, clothed in the nine of the returning light from below upward, as above in Answer 51, see there. And it is known that there is no absence in the spiritual, and no transfer from place to place applies to it, and it is found that that same stature of the nine Sefirot that it bestows to the Nukva remains fixed in the Yesod of ZA, since it passed through there. And on this the Zohar hinted, that in this firmament are fixed the stars and the constellations, the sun and the moon, which are aspects branching out in his stature of nine Sefirot that are bestowed to the Nukva. Stars means: the GAR of the stature, drawn from the aspect of the inheritance of Aba and Ima, from the aspect of the MEM of the Tzelem, which are the upper KHB of the Mochin, and since from these KHB ZA receives only drop by drop, as above in Answer 62, therefore they are discerned in the aspect of stars, which appear like a likeness of sparks of lights. And the twelve constellations means: the aspect of the coupling of the two crowns of the Mochin, called Daat, which are the aspect of their VAK: the crown of Hesed, the Tifferet, and the crown of Gevura is the Yesod, as above in Answer 14, see there. And they are called constellations, after the crown of Gevura, which is the Yesod called Mazal, and it is because the crown of Hesed, which is the Tifferet, is not revealed from its own aspect as it shines in the Mochin in the place of their coming out in the upper Aba and Ima, where the Tifferet bears the illumination of Hochma without any sheath, but it shines to the measure of the Mazal, which is the Yesod that bears the screens of narrow and short, and therefore the Tifferet too is called by the name Mazal. And their being twelve in number is to hint that there are only six of them from above downward and six from below upward, which are twelve. And this does not mean that they lack the GAR, for all that is discussed here is in the stature of the AB of ZA, namely in the Mochin of birth. Rather, the intention is to distinguish between the KHB and the two crowns, of which from the two crowns, which are VAK, he takes the aspect of their actual essence, for they are the main roots of ZA, and Aba and Ima have no share in them except only from the aspect of the ascent of the MAN. And from this aspect they are the twelve constellations. But the stars, which are the drops drawn from the KHB, are entirely the share and essence of Aba and Ima, and ZA has no share in them except what his MAN causes them to have the stature of Hochma, for Bina does not receive Hochma except through the Tifferet that joins to her, as in the ten Sefirot of the direct light; therefore ZA takes a share in their KHB, and from this aspect they are the stars. Therefore in the aspect of the stars there is a complete stature of nine Sefirot, since they are the aspects of KHB; but in the constellations, whose root begins from the Tifferet, which is ZA, the GAR are not considered essential in them. However, surely in the constellations too there is the illumination of the GAR. And the aspect of the sun and the moon, they are the aspect of the two crowns above, in their root, in the place of the coming out of the Mochin in AA, where the Tifferet, called the sun, shines in all the complete perfection, without any sheath, and therefore it is not discerned there by the name crown of Hesed, which hints at its restriction to the measure of the screens in the Yesod, as above, but it is called sun, to indicate that it is the only root from which all the lights in the worlds are drawn. And the aspect of the crown of Gevura stands there below it and does not cover it, and therefore it is called there by the name moon. However, these sun and moon do not illuminate in this firmament in revelation, but in the aspect of concealment, and therefore they are referred to in it by the name the hidden sun and moon. For the sun is not revealed without a sheath, except after the correction in the seventh millennium, as is known. (Item 79).

(To the question) What are the thirteen covenants? It is known that all of ZA's grip in AA is only in his NHY, whose essence is the Yesod, the middle line. And likewise in his reception from the hairs of AA, namely the aspect of the AB revealed through the hairs of AA (as above in Answer 2), he does not receive except from the aspect of the NHY of his hairs, called the lower beard. And the reason is, that the root of ZA from the aspect of the ten Sefirot of Keter is not from the Tifferet but from the Netzah, and therefore he has no grip above the aspect of Netzah. Now, the beginning of his attainment from the hairs of AA is at the time he attains the TZADIK of the Tzelem of the Mochin of AB, which is at thirteen years, and therefore the growth of the hairs of the lower beard of ZA then begins, which is the aspect of his own TZADIK of the Tzelem. But the filling of the upper beard of ZA, namely the thirteen corrections of the beard, are only at the time of his ascent to the GAR of AA, when he attains the MEM of the Tzelem of the Mochin of AB, and therefore he acquires all three aspects of MEM-LAMED-TZADIK of the hairs of AA. However, even then he does not receive his thirteen corrections except only from the lower beard of AA, which is the aspect of the TZADIK of AA, and although he ascends then to the place of the GAR of AA, the ladder of degrees never changes, for the GAR of AA ascend then to the AB of AK, and his NHY remain in the place of his GAR, where ZA stands, and it is found that even then ZA clothes only upon the NHY of AA and not upon his actual GAR. Behold, that he cannot receive even then except from the hairs of the Yesod of AA. And what the Rav said, that he receives from the thirteen corrections of the beard of AA, is because the GAR of AA are also found there in the place of his NHY, although they ascended to the AB of AK, since there is no absence in the spiritual. Therefore he also receives from the upper beard, however specifically by way of clothing in the lower beard, for then they are included one in the other. And understand this.

(To the question) What are the thirteen corrections of the beard of ZA? At the time ZA ascends to the GAR of AA, namely at twenty years, or on Shabbat at Mincha, then the lower beard of AA is included in the upper beard, and ZA acquires there thirteen corrections like the upper beard of AA, as above in Answer 68, see there. (Item 215).

(To the question) What is Joseph? See above, Answer 21. (Item 71).

(To the question) What are the twenty-two letters and the ten utterances? See above, Answer 57.

(To the question) What is the bowing of his head downward, and the beard lowered? At the time of the ascent of Aba and Ima to the GAR of AA, the GAR of AA are found ascending to the GAR of Atik, to the stature of Keter. However, in order to draw the Mochin of AB to Aba and Ima, he bows the aspect of his head and descends to his former place, namely to the stature of AB, where Aba and Ima stand, and brings out to them the stature of AB. And it is discerned that the beard too is lowered downward, for this stature of AB does not come out except in the MAN of the Mazalot, and the upper Mazal with the eight corrections are now found hanging at the end of the cheeks of the head of AA, which ascended to the stature of Keter, to the GAR of Atik; therefore they must descend from their degree in Atik and come to the aspect of the end of the cheeks of the head of the stature of AB, namely to the former place of the GAR of AA, and through this they are found lowered. See above, Answer 26. (Item 193).

(To the question) What is the revealed masculine power? The aspect of Joseph in the Yesod of ZA is the revealed masculine power in ZA, which is the aspect of the direct light in the stature, namely the power of revelation that comes through the coupling.

(To the question) What is the hidden feminine power? Explained above in Answer 73.

(To the question) What are stars? Explained above, Answer 67.

(To the question) What is the bride of Moses? The Nukva of ZA is called the bride of Moses, and it is only from that aspect in which she is called the lower Hochma, namely at the time that through her the upper Hochma is revealed. For Moses is the Yesod of Aba, revealed from the chest of ZA and below, and the Nukva is not fit to draw the aspect of Hochma before she receives the illumination of the Yesod of Aba, in the secret of "Aba founded the daughter"; therefore, in this aspect she is called the bride of Moses. (Item 73).

(To the question) What is the entry of the Creator into the Garden of Eden? The Keter of Rachel, which returns her nine Sefirot to their degree at midnight, upon which nine are attached the bodies of the souls of the righteous, which are thereby brought out from within the Klipot to holiness, is discerned as the entry of the Creator into the Garden of Eden, to delight with the souls of the righteous. For the Keter is the Creator, and the connection with his nine Sefirot, which are in Beriah, is discerned as an entry into the Garden of Eden, for the Garden of Eden is Beriah. And He delights there with the souls that were returned to holiness, as above. (Item 42).

(To the question) What is the bowing of the head downward? The descent of the mouth of AA from its place, which is in the mouth of Atik, to the mouth of his KHB, in order to couple and give Mochin to Aba and Ima standing there, is discerned as the bowing of the head downward. See above in Answer 72 and below. (Item 193).

(To the question) What is the bowing of the head in the aspect of the Mazal VeNakeh? There are three states in AA: one, in his ordinary manner, namely in his state of permanence, when his head is completely upright, namely that the lower ones have no grip in his head, except in his HGT alone. State two, when he couples to give the Mochin of AB to Aba and Ima, when his HGT become KHB, and Aba and Ima are found rising to the KHB as well, but AA himself is found at the time of this ascent in the GAR of Atik, and then he bows his head, which is in the place of Atik, and descends to the place where Aba and Ima stand, namely in his new KHB, and then he couples there upon the two Mazalot VeNotzer and VeNakeh and gives Mochin to Aba and Ima. State three is when he couples to give new Mochin and NHY to ZA, when he does not descend to the place of his new KHB, but makes the coupling in his place, in the place of the GAR of Atik; however, he does not make the coupling upon the MAN of his essence, but upon the MAN of the Mazal VeNakeh, since the aspect of his own Hochma cannot be bestowed to the lower ones, because of the membrane that covers the Mocha Stima'ah, and only the aspect of the Hochma that is revealed upon the MAN of the hairs does he bestow to the lower ones. Therefore he bows his head to the Mazal VeNakeh, upon whose MAN he bestows the Mochin of AB to ZA. And this state is discerned as the aspect of "neither upright nor bowed," for he is not bowed downward, namely in the place of his new KHB like with Aba and Ima, but makes the coupling in his place, in the GAR of Atik, and it is because ZA is the aspect of the NHY of Keter from his root, for he is from the root of the NHY of the inner AK, which bestowed the Vav and the point to the Aba and Ima of the Nekudim; therefore even in Atzilut he is drawn from the coupling of AA that is in the place of Atik, where the stature of Keter is, and therefore AA does not bow his head downward as with Aba and Ima, who have no grip except in the stature of AB. Therefore this coupling is discerned as not bowed. However, since he does not couple upon the MAN of his own aspect, but in the MAN of the Mazal VeNakeh, as above, therefore it is discerned as not upright, for he lowers the aspect of his coupling to the aspect of the Hochma of the thirty-two paths that come out upon the MAN of the hairs, which is much lower than the aspect of his own Hochma, which is the direct light, as is known.

(To the question) What is the enlargement of Leah and the diminution of Rachel? At midnight, through the Mochin of the upper AB SAG, drawn to ZA and Leah, which lower the bottom Hey from the eyes to the mouth, when the HGT ascend to KHB, and the NHY to HGT, it is found that Leah, whose ending of her legs was at the point of the chest that was before, now descends to the end of the Yesod of ZA, since the NHY of ZA became HGT; behold, the point of the chest descended to the place of the Yesod, and her legs with them, for these NHY became HGT, which is the place of Leah. And likewise the Keter of Rachel, which is also at the point of the chest, is now found that the Keter of Rachel descended to the end of the Yesod of ZA, which is the end of Atzilut, and the nine Sefirot of Rachel, which were drawn and clothed upon the NHY of ZA as before, are now taken by Leah for her share, for now they became HGT, which are the share of Leah and not of Rachel. Now, all this change comes through the entry of the Mochin of Ima, which are from the illumination of the upper AB SAG, which lower the bottom Hey from the eyes to the mouth, as above. Therefore it is discerned that with the entry of these Mochin, "Leah is enlarged and Rachel is lowered," since the Mochin raise the NHY, which are Rachel's share, to the aspect of HGT, which are Leah's share. Behold, it is found that to the measure of the entry of the Mochin, Leah is enlarged, and to the measure of Leah's taking from the NHY, so is Rachel's descent to Beriah, to the place of the new NHY that Rachel receives there through these Mochin. For to the measure of the NHY that ascend to become HGT, so is the measure of the connection of the new NHY from Beriah, which afterward, during the day, when Rachel ascends to Atzilut, she raises with her these new NHY from Beriah to Atzilut. (Item 35).

(To the question) What is "neither upright nor bowed"? Explained above, Item 79.

(To the question) What is the source of the well? The Yesod of the Nukva is called a well, in the secret of the verse "the well which the princes dug, etc." And a source [Mabua] means: a spring, which is the Yesod of the male, which is the source of the ten Sefirot of the direct light, from which they are bestowed to the well of the Nukva. (Item 64).

(To the question) What are sources and streams? The Yesod of the male is called a source, which is the source of the influx, and the aspect of the direct light. And the Yesod of the upper Nukva is called a stream, in the verse "he will drink from the stream by the way, therefore he will raise his head," and as the Rav explained, that all the Mochin of ZA come from the power that he receives from the Yesod of Ima, called the stream. Therefore the illuminations drawn from the Yesod of Aba to ZA are called sources, and the illuminations drawn from the Yesod of Ima are called streams. (Item 62).

(To the question) What are the Mochin of birth? The Mochin of Hochma, called the light of Chayah, which ZA receives from Aba and Ima in the stature of AB, are the Mochin of birth, through which he gives birth to the GAR of souls. However, when he does not have these Mochin of the light of Chayah, ZA is not fit to give birth to the GAR of souls, for the aspect of essence is not drawn except from the light of Hochma. (Item 4).

(To the question) What is the Mazal? The Yesod is called Mazal, because it bestows the illumination of Hochma in the aspect of a path to pass through it, and the measure of Hochma in this aspect is estimated like a drop, meaning that there is no continuation in it, and it is the secret of the seminal drop of the light of Chayah. Therefore it is called Mazal, for its bestowal, which comes only in the measure of drop by drop, as above. (Item 83).

(To the question) What are the constellations? Explained above in Answer 67.

(To the question) What is the Mazal VeNotzer? The eighth correction of the thirteen corrections of the beard is called Mazal VeNotzer Chesed [the Mazal and Keeper of mercy], for so it is called in the thirteen attributes of mercy in the Torah, as above in Part 13. And it includes all the twelve corrections of the beard of AA, and is discerned as the aspect of the Tifferet of the beard. For the hairs of the head are the GAR, and the hairs of the beard are their ZAT, as above in Part 13. Therefore, just as the Tifferet includes all the VAK, so the Mazal VeNotzer includes all the beard from the aspect of its five Hassadim. And the Mazal VeNakeh, which is the thirteenth correction, includes all the beard from the aspect of its five Gevurot. And it was already explained that the aspect of the Tifferet is the principal bearer of the illumination of Hochma, and the aspect of the Mazal VeNakeh, which is the Yesod of the beard, is only a bearer for the measure of the screens, upon which the coupling is made to raise the returning light.

(To the question) What is the Mazal VeNakeh? Explained above, Answer 87.

(To the question) What is the filling of the beard? When ZA is in the aspect of VAK, he has six corrections of the beard, and when he has a complete ten Sefirot, which are from the aspect of the TZADIK of the Tzelem, namely at thirteen years and one day, he has nine corrections. And when he acquires the LAMED-MEM of the Makifim of Aba, namely at twenty years, he is completed with thirteen corrections like AA, and then it is discerned that his beard was filled. (Item 203).

(To the question) What is the Malchut of Ima that is not included in the Mochin of ZA? In these Mochin of AB that ZA receives from the Aba and Ima of AB, which come out upon the MAN of the Mazalot, the Nukva has no share in them, but they belong to ZA alone. And the Mochin of the Nukva begin to come out in the head of ZA, and there is the beginning of their coming out, and they have no grip in the essence of the Mochin of ZA, but they come out there upon a new coupling made in the aspect of the Malchut of Ima, which was not included in the Mochin of ZA, and not upon the aspect of the crown of Gevura of the Mochin of ZA himself.

(To the question) What is the source of the well? The aspect of Benjamin in the Yesod of the Nukva, namely the aspect of the screen that raises the MAN to clothe the ten Sefirot of the direct light, which the Nukva acquires in her new NHY of greatness, is discerned as "the source of the well that never separates from the well." For it is all the degree of the Nukva, which raises the returning light upon the direct light, and therefore she also takes in its measure from the aspect of the ten Sefirot of the direct light, as is known. And just as the aspect of Joseph is the source for the aspect of the direct light drawn in the male, so the aspect of Benjamin is the source for the returning light that is attached to the Nukva. (Item 71).

(To the question) What is a returning Makif? There are two kinds of Makifim: one is a Makif that was never in the aspect of an inner light, namely that it was not clothed in inner vessels, in the manner of the Makifim of the LAMED-MEM of the Tzelem of ZA. And there is an aspect of a Makif that comes in inner vessels at the time of the coming out of the Mochin, except that it returns and comes out at the time of the coming of the Mochin to their place, and they are the GAR of the revealed AB, that at the time of the coming out of the Mochin, the garments of the three aspects of MEM-LAMED-TZADIK are not there, and the GAR of the AB are revealed there. However, at the time of the birth of the Mochin, the GAR of the Mochin return to be clothed in the MEM of the Tzelem, which are covered Hassadim, and the GAR are compelled to depart from there to the aspect of Makifim. And so it operates always in these Mochin of the AB, and therefore those Makifim are discerned as the aspect of a returning Makif, for always at the time of birth it returns and becomes hidden from the inner vessels and becomes a Makif above them. See above, Answer 8. (Item 204).

(To the question) What are the including Makifim of the LAMED-MEM of ZA? It is known that all the Mochin in all the degrees are divided into three aspects: MEM-LAMED-TZADIK, which are: KHB, HGT, NHY, discerned as: Hochma, Bina, Daat. Also: Aba and Ima, YESHSUT and ZON. However, there are three aspects of MEM-LAMED-TZADIK that include all the measure of the Mochin that ZA is able to attain, which are the measure of the stature of the Mochin of AB from the aspect of the place of their coming out in the upper Aba and Ima, at the time they rose to the GAR of AA, for all the measure of those Mochin belongs to ZA. Whereby the aspect of those Mochin in the place of their coming out in Aba and Ima, which are in the place of the GAR of AA, are the aspect of the MEM of these Mochin, and are the aspect of the Hochma of the Mochin, since they are in the place of AA, which is the stature of AB and Hochma. And the aspect of those Mochin after they expanded to the NHY of Aba and Ima, which are in the place of the two shoulders of AA at the time of the coupling, and where the upper Aba and Ima stand at the time of permanence, there is the aspect of the LAMED of the Mochin, which are the HGT of AA, and they are the stature of the Bina of the permanent Aba and Ima. And the aspect of the coming of the Mochin to ZA, who clothes upon the NHY of AA, is discerned as the TZADIK of these Mochin, which are the aspect of the NHY and the aspect of Daat, as is known.

(To the question) What is "enslaved to Hesed and Gevura"? The aspect of the revealed Hassadim that ZA receives from the two crowns of Aba and Ima does not make him a completely free man, since he is enslaved to the coupling of Hesed and Gevura, which draw the illumination of Hochma, and then the external ones have no grip in his revealed NHY. However, without this coupling, there is fear of the external ones, that they will grip his NHY, as is known. However, the aspect of the KHB that ZA receives from the inheritance of Aba and Ima makes him a completely free man, for even without the coupling of Hesed and Gevura, the external ones have no grip in these lights, for they are corrected in the MEM of the Tzelem, in which no judgment and restriction has any grip, being the aspect of the GAR of Bina, as is known. (Item 60).

(To the question) What is Nehiru [radiance]? Nehiru means the direct light. And Netzitzu [spark] means the returning light. (Item 74).

(To the question) What is the radiance and the spark of the river that comes out of Eden? It is known that the Chochma Stima'ah of AA was corrected in the Nukva, and it took Bina out from the head, to the aspect of the throat and the HGT. And the Yesod of the Chochma Stima'ah, in which is its screen of the Nukva, namely the aspect of Benjamin included in Joseph, is found to take Bina out, by which the illumination of AB and Hochma was cut off from the ZON, for Bina cannot bestow Hochma to him after it came out of the head. Therefore the Yesod of the Mocha Stima'ah is discerned as the aspect of Daat, separating between AA and the ZON. However, at the time of the coupling, the screen of the Chochma Stima'ah descends from there to the aspect of the mouth, namely in the place of the chest of AA, and the HGT of AA rise and become his KHB, and the coupling of the palate and the throat of AA is made in the secret of the bowing of his head downward, and the mouth descends to the place of the former chest, and the Mazal VeNotzer is included in the palate of AA in the place of the former chest, and the Mazal VeNakeh is included in the throat of AA, which stands at the point of this chest. And then the Mochin of AB come out to Aba and Ima. Behold, that at the time of the return of the Bina of AA to his head, the Yesod of AA, together with the Mazalot, becomes the aspect of Daat for Aba and Ima, which is the Bina that returned to the head.

(To the question) What is the river that comes out of Eden? The Bina that was included in the Hochma of AA at the time of their coming out in the place of the Reisha de Lo It Yeda, and afterward at the time of birth the Reisha de Lo It Yeda became clothed in the Malchut of the second restriction, through which the Chochma Stima'ah of AA was also corrected in the Nukva and took the Bina out to the aspect of the throat and the body. Behold, this Bina that is in the throat is discerned as a river that comes out of Eden, for Eden is the Mocha Stima'ah, and the Bina that was included in it comes out from it to the aspect of his body. However, this coming out of the Bina of AA is not felt in the GAR of Bina, namely from the chest of AA and above, where the upper Aba and Ima stand, but only from the chest and below, where YESHSUT stand, which are the aspect of the ZAT of Bina. For in the GAR of Bina, which are in the secret of "for He delights in mercy," there is no place for any screen and restriction to affect it, for the restriction was only on the aspect of Hochma and not on the aspect of Hassadim, as is known. But in the NHY of Aba and Ima, and likewise in YESHSUT, which are the aspect of the ZAT that need the illumination of Hochma, and cannot receive while they are in the aspect of a body, therefore the aspect of the diminution of the river that comes out of Eden rides upon them, and they alone are discerned as coming out of Eden and being diminished by the Nukva with which the Mocha Stima'ah was corrected, being lacking from the aspect of their attributed illumination. And this is the secret of the first He of the Name HaVaYaH, whose corner is the Yod, and the aspect of Israel Saba, which spreads here and there and becomes a Dalet. See below in Answer 98.

(To the question) What is the river that spreads in its sides? YESHSUT, who clothe upon the NHY of Aba and Ima, are discerned as the aspect of a river that comes out of Eden, as in the adjacent answer. And they are also discerned as the aspect of a river that spreads in its sides, for there is the aspect of the coupling of the Yesodot of Aba and Ima. For the Yod, which is the aspect of Hochma and Israel Saba, spreads toward the side of above in the aspect of the Yesod of Ima, and spreads toward the side of below in the aspect of the Yesod of Aba, through which the illumination of Hochma is bestowed to the Vav that is within the He, which is the ZA in the pregnancy, standing there in these NHY of Aba and Ima. For they clothe the two shoulders of AA, where the NHY of Aba and Ima are included with ZA. As is known. And see above, Answer 65. (Item 61).

(To the question) What is Netzitzu [spark]? See above, Answer 95.

(To the question) What is the root point of Rachel? It is known that the roots of the ZON are in the ZAT of the Nekudim. And they have inner vessels and posterior vessels. For the aspect of the KHB HGT of their vessels up to the chest, which came out from the aspect of the looking of the eyes into the AHP, is discerned as inner vessels; and the aspect of the chest and below, which they attained at the time of greatness, by the power of the coupling of the Yesod of AK in the Aba and Ima of the Nekudim, is discerned as posterior vessels. It is also known that the breaking was only in the posterior vessels, because they had already come out to the aspect of BYA, by the Parsa of the second restriction, and were not fit to receive the light of Atzilut, and therefore they broke. This is unlike the vessels from the chest and above, which were in the aspect of Atzilut even from the aspect of the second restriction, and therefore they did not need to break; however, they too broke, and it is because of their joining and mixing with the posterior vessels. Therefore, when those inner vessels of the ZAT were corrected in Atzilut, and were separated from the posterior vessels once, no further matter of diminution and fall operates in them, for had they not mixed with the posterior vessels, they would not have broken even in the Nekudim, and now that they were separated from them, they already remain clean of any blemish, and became the aspect of Atzilut permanently. However, everything that was separated from the posterior vessels of these ZAT is only through the ascent of the MAN from the lower ones, and therefore their degree depends on the lower ones, and if the lower ones corrupt their deeds, they return and fall to BYA.

(To the question) What are new souls? There are two aspects of new souls: one, those that are literally new, drawn from the Hochma of the direct light, and these do not come at all into the world of correction, in the secret of "the gardener who does not descend to his garden" from the time of the Nekudim and onward. And there is the aspect of the renewal of souls, which come from the aspect of the Hochma of the thirty-two paths, discerned as the aspect of the Bina that was included in Hochma, which is not literally new, for it was already included in Hochma, and understand. See above, Answer 16.

(To the question) What are new souls of back to back? Explained above in the adjacent answer.

(To the question) What are new souls of face to face? Explained above, Answer 101.

(To the question) What is the path that is not known? The aspect of the Malchut of the first restriction is called the path that is not known, because no coupling operates upon it in Atzilut, from the Reisha de Lo It Yeda and below. And the aspect of the hairs of the beard is from this Malchut, and no Mochin of AB come out except upon this Malchut, included in the hairs of the beard, namely through the ascent of the GAR of AA to the Reisha de Lo It Yeda, and there this coupling is made, discerned as the path that is not known. (Item 53).

(To the question) What is the upper Eden? The aspect of the Yesod in Beriah, which is Bina, is called the upper Eden. And the aspect of the Yesod in Assiyah, which is the aspect of Malchut, is called the lower Eden. (Item 86).

(To the question) What is the lower Eden? See above, Answer 105.

(To the question) What is the crown of Gevura? See Answers 14 and 90.

(To the question) What is the crown of Hesed? See Answer 14.

(To the question) What are the first and second pregnancies? The clarifications of the ZON of Atzilut are divided into two aspects: one, the clarifications of the aspect of the inner vessels, which are the aspect of the KHB HGT up to the chest, which came out in the smallness of the Nekudim, as above in Answer 100, see there. And these clarifications are called the first pregnancy, and this is the aspect of his permanence, as is said there. Two, the clarifications of the posterior vessels, which are from the aspect of the chest and below, which joined the ZA of the Nekudim at the time of greatness, and all these clarifications are discerned as the second pregnancy, which includes all the Mochin of ZA entirely. However, sometimes the Rav calls the aspect of the pregnancy that comes after two years of nursing, for the completion of his vessels, by the name second pregnancy. And the aspect of the ascent of the MAN for the need of the Mochin of birth, which is after nine years and one day, he calls by the name third pregnancy. (Item 7. And in the Inner Light there, s.v. "and this." And Item 2, and in the Inner Light there, s.v. "the pregnancy").

(To the question) What is the third pregnancy? See Answer 109.

(To the question) What is the world of concealment? Leah is called by the name the world of concealment. And it is because she stands in the place of the HGT, and is corrected in the posteriors of Ima, and she desires covered Hassadim and repels the illumination of Hochma.

(To the question) What is the world of revelation? See above, Answer 111.

(To the question) What is pleasure? Explained above, Item 19. (Item 63).

(To the question) What is the essence of the upper one? Essence means Hochma, and the essence of the upper one indicates the Mocha Stima'ah, which was sealed in a membrane, not to be opened. And what the Mocha Stima'ah bestows below is from the aspect of the Hochma of the thirty-two paths, which it receives from the brain of the air, where the Daat of the Reisha de Lo It Yeda is clothed, and not from the aspect of its actual essence. (Item 95).

(To the question) What is the essence of the upper one through clothing? The Mochin of the Hochma of the thirty-two paths, when they are in the place of their coming out in Aba and Ima, illuminate without the garment of the screens that are in the beard, since these screens serve in them from below upward, and the coarseness of the screens cannot diminish anything above its place of existence. However, when the Mochin are received by the ZON, they come to them in the clothing of the Yesodot of Aba and Ima, and then the essence of this upper Hochma is diminished in them, and it does not illuminate in them except to the measure of the screens, in the secret of the sun within its sheath. As was said above in Answer 14 at length, see there. (Item 95).

(To the question) What is the essence of the upper one without a garment? This is the rule: after the head of the three of AA, the Hochma of AA does not illuminate from the aspect of its essence, but from the aspect of the Hochma through the MAN of the hairs, from which Aba and Ima receive. And Aba and Ima do not illuminate Hochma to the ZON except in the clothing of their Yesodot, through which the Tifferet, which is the five Hassadim, does not illuminate from the aspect of its essence, being the bearer of the illumination of Hochma, but it illuminates according to the measure of the crown of the Yesod, which is the aspect of the five Gevurot. As above in Answer 14. (Item 95).

(To the question) What are the heels of Leah in the Keter of Rachel? The point of the chest of ZA is what ends the legs of Leah, because there ends the aspect of the covered Hassadim, which are the aspect of Leah. And that same point of the chest is also the Keter of Rachel, and it is found that the heels of Leah and the Keter of Rachel are from one aspect, and they are pressed lights. See above, Answer 5. (Item 23).

(To the question) What is the foreskin that covers the Yesod? The aspect Dalet, upon which there is no coupling in a Partzuf of Atzilut, is called the foreskin, because the light distances itself from the place of its existence. Now, in Aba and Ima, which are the aspect Bet of the direct light, there is no existence of the foreskin, for the aspect Bet is far from the aspect Dalet. But ZA, who is the aspect Gimel of the direct light, in which the aspect Dalet begins after its end, therefore it is discerned that after the end of the Partzuf of ZA, namely after the crown of his Yesod, the aspect of the foreskin begins. However, this blemish cannot rise above the place of its existence, namely in ZA himself, but this blemish reaches the souls that are below the ZON, who need to receive from the crown of the Yesod of ZA, and they are found striking the foreskin that covers there below the Yesod, as above. Therefore the souls need special corrections, in order to remove from there the aspect of the foreskin. And they are the three years of the foreskin, for the Yesod includes the three lines NHY, and therefore there are three aspects there to purify them from the aspect of the foreskin. (Item 7).

(To the question) What is the inner part of the Hochma in the secret of Daat? It is known that the principal bearer of this Hochma of the thirty-two paths is the Tifferet, namely ZA, which includes the five Hassadim. For Bina never returns to be Hochma except by the power of the Tifferet, which, with the joining of the crown of Gevura, is called Daat. Therefore the inner part of this Hochma is discerned as being seen from within the Daat, namely from within the Tifferet, which bears it also in the aspect of the Hochma of Bina herself, for both from the aspect of its drawing and revelation, and from the aspect of the standing and existence of the Mochin of Hochma with her, it is not supported except on the Tifferet, which is the Daat. (Item 87).

(To the question) What is the Righteous who is lost? In the days of the Temple, Aba and Ima were permanently in the stature of AB, and the ZON were in the degree of Aba and Ima, and the souls born of the ZON were in the aspect of face to face. However, after the destruction of the Temple, this great coupling disappeared from the aspect of permanence, and there is in permanence only the coupling for the life of the worlds, but the upper coupling ceased, and is not permanent. And upon that Yesod of greatness that disappeared from the aspect of permanence, it is said: "the Righteous is lost, etc." (Item 56).

(To the question) What is the Tzadik that comes out of her? The Yesod of the male is the aspect of the bearer of the Upper Light, called the direct light, and it is called the Tzadik that enters her, meaning the one that brings the Upper Light into the Nukva, and it is also called by the name Joseph. And the aspect of the screen in the Yesod of the Nukva, upon which the Upper Light strikes, since the screen pushes back and returns the Upper Light behind it, is discerned as the Tzadik that comes out of her, meaning that the Upper Light comes out and is pushed out from it, because it does not allow it to clothe within it; and with this strike it raises the returning light, which clothes and sustains the direct light, as is known. And it is also called by the name Benjamin. (Item 71).

(To the question) What is the Tzadik that enters her? It was explained above in the adjacent answer.

(To the question) What is Zion? The Yesod of the Nukva, which is the aspect of the Tzadik that comes out of her, as above in Answer 121, is called by the name Zion. And it is from the language of going out, namely, named after the Tzadik that comes out of her. See there. (Item 70).

(To the question) What is Tzelah [the side]? The aspect of the wall of the NHY of ZA, where there is the aspect of the Yesod of Aba, is called Tzelah. In the secret of the verse, "And the Lord God built the Tzelah" etc., and it is called the bride of Moses, for Moses is the Yesod of Aba, as is known. (Item 73).

(To the question) What are existence and standing? There are two kinds of influx from Aba and Ima: one is from the aspect of giving life to the worlds, and it is also called the influx of existence and standing, and this influx comes from the aspect of the coupling that does not cease of Aba and Ima, namely, from Aba and Ima of the stature of SAG. And the second is the influx of blessing and the dainties of kings, namely, the Mochin of birth, and this influx comes from Aba and Ima of the stature of AB, whose coupling ceases and is not fixed, but only at the time that ZON rise to them as MAN, as is known.

(To the question) What is the knot of the Tefillin of the head? The Mochin of the Nukva are not included in the six aspects of the Mochin of ZA, because the crown of Gevura, upon which the Mochin of Aba and Ima come out, was from the aspect of the Gevurot of the male, namely, from the aspect of Benjamin included in Joseph, and not from the aspect of the Gevurot of the Nukva, which is the aspect of Benjamin itself, as above in Answer 90. And the two first aspects of the Mochin of the Nukva come out in the head of ZA in a special coupling upon the Malchut of Ima, where the inner light comes out in the head of ZA in its internality, and the surrounding light comes out behind the head, in the nape, in the secret of the knot of the Tefillin. (Item 158).

(To the question) What are Rachel and Leah? It is known that ZA in its entirety is built from the Mochin of Ima. And just as Ima, who is Bina, was divided into GAR and ZAT, whose GAR are the aspect of the upper Aba and Ima, which are covered Hassadim that reject Hochma, and whose ZAT are the aspect of Israel-Saba and Tevunah, which are revealed Hassadim in the illumination of Hochma; so ZA, which is built from Ima, is in the secret of "And I am a plain man": from the chest and above the aspect of the GAR of Ima illuminates in it, namely, the aspect of covered Hassadim, and from the chest and below the aspect of the ZAT of Bina illuminates in it, which are revealed Hassadim. And since they are almost two aspects opposite to one another, therefore the verse called him by the name "a plain man," and he is also called "helek" [part] because he is a part of the hairs, as is known.

(To the question) What are the heads of the shoulders of AA? See Answer 14.

(To the question) What is the firmament? The Yesod of ZA is called the firmament, because the Yesod is the end of ZA, which separates the aspect of the lights of the world of the male, so that they do not illuminate from it and onward; and therefore it is discerned as the firmament that separates between the upper waters, which are male, and the lower waters, which are female, for from it and below the world of the Nukva begins. And upon the screen in this Yesod, which separates the illumination of the male, a coupling of striking takes place there with the Upper Light, since it pushes back the Upper Light from spreading through it, and therefore it raises the returning light. (Item 79).

(To the question) What is the upper firmament in the secret of Bina? See above, Answer 17.

(To the question) What is the borrowing of the vessels of Rachel by Leah? Behold, at midnight, when the Mochin of Aba and Ima reached ZON from the illumination of the upper AB and SAG, which lower the bottom Hey from the eyes to the mouth, then the HGT of ZA become KHB, and the NHY of ZA become HGT, and new NHY, clarified from Beriah, come out to it. It is found that Leah, who used to end at the point of the chest in smallness, now ends at the place of the Yesod, for the NHY of ZA became HGT, and it is found that the point of the chest descended to the place of the crown of the Yesod of before, and with them the feet of Leah descended until the end of ZA. And then it is discerned that "Leah borrowed the vessels of Rachel," for these NHY are the place of Rachel, as above in Answer 127. And now Leah borrowed them, as above. And Rachel descended to Beriah, because her Keter, which is the point of the chest of before, now stands at the end of ZA. And it is discerned by the language of borrowing, because this is only for the moment, at night, in order to draw the aspect of vessels and spirit for the need of Rachel; however, in the morning Leah returns to her place and returns this place to Rachel. And therefore it is like the resemblance of a borrowing. And there is yet another reason in the matter, for this place of Rachel that Leah took did not remain in the aspect of Rachel, namely, in revealed Hassadim, but they came in the aspect of Leah to covered Hassadim, since they became HGT. And it is similar to one who borrows a thing from his fellow and makes in it his own use, and not the same use that his fellow, the lender, made in it. (Item 33. Part 1, Page 505, s.v. "and with this").

(To the question) What is the borrowing of the vessels of Leah by Rachel? It was explained above, in the adjacent [answer], that at night after midnight, Leah borrows the vessels of Rachel to her own authority. However, by day, after the illumination of the vessels of Rachel has already been completed at night, behold, Rachel again ascends to Atzilut with the nine points of additions that were joined to her in Beriah, which are the new NHY, as above in Answer 131. And then the coupling face-to-face with ZA is made in his entire stature, and it is found that "Rachel then borrows the vessels of Leah," for then also from the chest and above of ZA the aspect of revealed Hassadim is made, and therefore Leah is pushed out from there to the aspect of the back of ZA, since it is against her nature and inclination, for she is always in the secret of "for He delights in mercy," like the GAR of Ima. However, this too is discerned by the name of a borrowing for the hour, because it does not operate except at the time of the coupling alone. But after the coupling she again returns this place to Leah, and Rachel descends below the chest. (Item 33. Part 1, Page 505, s.v. "and with this").

(To the question) What are the narrow paths? The Yesod of Aba is called a path. And because the rule of the Yesod of Aba is revealed in the place of the NHY, which is narrow and long, therefore the illuminations of the NHY are called by the name of narrow paths, for they are lacking Hassadim from their own aspect, because the Yesod of Ima, which is the place of the Hassadim, has already ceased at the chest, and the Yesod of Aba, which illuminates there, is narrow of Hassadim; and all the aspect of the Hassadim in them descends to them from above, from the HGT, whose illuminations are discerned as wide roads, after the name of the Yesod of Bina, which bestows Hassadim there in breadth, according to its measure. And the Yesod of Bina, which is there, is called a road. (Item 96).

(To the question) What is the root of Rachel and its principle? See above, Answer 100.

(To the question) What is the rule of Malchut? The matter of the rule of Malchut is understood mainly as the completion of her vessels to ten [Sefirot], which are the main correction of the BAN, which is Malchut. For after she has ten vessels, behold, all the influx already reaches her from ZA, her husband, through the coupling of the day. However, the completion of the vessels of Rachel comes only at night, when the HGT of ZA rise and become KHB, and the NHY become HGT, and she acquires new NHY, which are clarified by Rachel at night in Beriah. And this rule of Rachel in Beriah is only at night, for by day she returns to Atzilut. (Item 5).

(To the question) What are the three foreskins? It was explained above in Answer 118.

(To the question) What are the hidden sun and moon? It was explained above in Answer 67.

(To the question) What are the hairs, which are more material than the vapor of the mouth? The returning light that rises from the screen in the Malchut of the Galgalta of AA, which is the aspect Dalet of the clothing that is included with the aspect Gimel of coarseness in the Mocha Stima'ah, this returning light has no spreading at all below the head. And the reason is that this aspect Dalet, which is called the mouth, is completely pure from its own aspect, and all the aspect of the coarseness in it came to it from the aspect Gimel, which is the aspect of the vapor of the nose; and therefore the vapor of the mouth itself is hidden from the lower ones. However, the hairs are also an aspect Dalet like the mouth, but they are more material than the vapor of the mouth, because there is in them also from the aspect of the coarseness of the Malchut of the first restriction, since they do not serve except in the place of the Reisha de Lo It Yeda, as is known. And it is the secret of the Daat of the Reisha de Lo It Yeda, which is clothed in the air, from which the stature of the Hochma of the thirty-two paths is bestowed through the Mocha Stima'ah to Aba and Ima. And it is found that the main bestower is the Mocha Stima'ah, through the vapor of the nose, which is the aspect of the screen in the Yesod of the Mocha Stima'ah, for it receives from the hairs and descends to the place of Aba and Ima in the KHB of AA, and makes there a coupling upon the aspect of the Daat of the hairs, which are included in the screen of the Yesod of its aspect Gimel, which is called the nose; and in this manner it bestows the Mochin of AB to Aba and Ima, as above in Answers 78 and 79, concerning the matter of the bowing of the head. See there. And see Answers 32 and 33, concerning the matter of the vapor of the mouth and the nose. (Item 218).

(To the question) What are the delights in MAN and MAD? At the time of the coupling, when the souls that are in the Nukva rise in her MAN and receive the aspect of their GAR through her GAR that causes delight, there is an aspect of delight to the ones coupling in the great completeness that the souls attained through the MAN and MAD of the coupling. As is said in the Zohar: "Go out and see, My son, in what I have come to you." (Item 63).

(To the question) What are the delights in the souls? The Keter of Rachel, which descends at midnight to Beriah and connects to itself her nine [Sefirot], with which also connect the bodies and eyes of the souls of the righteous, who cleave to these nine; then the Holy One, blessed be He, who is the Keter of Rachel, delights with these souls over their emergence from within the shells and their connection in holiness. (Item 42).

(To the question) What is an addition and not the principle? What is corrected in the Partzufim in a fixed manner is discerned as the principle of the Partzuf, and they are the six vessels HGT NHY of ZA, and the aspect of the Malchut of the Nukva, which is the crown of the Yesod of ZA. From the aspect of the vessels they are discerned as KHB HGT of ZA until the chest, and the aspect of the Keter of the Nukva, which is the point of the chest. And everything that ZON attain beyond these aspects, namely, the aspect of the NHY of the vessels of the Neshama, Chaya, Yechida of ZA, with the GAR of the lights; and likewise all the nine of the vessels of the NRNCHY of the Nukva, with the nine of the lights — all these are discerned as additions and are not the principle of the Partzuf, because they are not fixed in it, but depend on the good deeds of the lower ones. (Item 34).

(To the question) What is the addition of power? From the aspect of the fixed Mochin of Aba and Ima and ZON, there is no power in them to give birth to souls. And in order that they have the power to give birth to souls, Aba and Ima need to receive an addition of power beyond their fixed measure, namely, they need to receive from AA the Mochin of AB — the GAR of the lights and the NHY of the vessels. And likewise ZON from Aba and Ima. And since they are not the principle of the Partzuf, therefore they are called the addition of power. (Item 13).

(To the question) What is Tifferet in the aspect of being by itself? It is known that Daat is divided into Hesed and Gevura, which are called Tifferet and Yesod. It is also known that the main bearer of this Hochma of the thirty-two paths is the Tifferet, and therefore it is called by the name sun, being the root of all the lights that are revealed after AA, from the aspect of the Upper Essentiality, for the essentiality of AA is sealed in a membrane, and there is no revelation of essentiality from it and below, except through the Hochma of the thirty-two paths. And since the Tifferet is the main bearer of the illumination of this Hochma, therefore it is called by the name sun, meaning, just as the sun is the root of all the lights of this world, so ZA is the root of all the lights that are from AA. However, it is discerned in two aspects: one, when it is by itself, namely, outside the sheath of the screens in the crown of Gevura, when the aspect of its Hochma illuminates in complete revelation. And this does not operate except in the Mochin in the place of their emergence, namely, in the place of the GAR of AA, where Aba and Ima ascended at the time of the coupling. And there is a second aspect, that the Tifferet is clothed in the sheath of the crown of Gevura, and then the Tifferet is also called by the name crown, because it does not serve in its own measure but in the measure of the crown of the Yesod. And it is called by the name "the sun in its sheath," for all the Mochin of the six thousand years are from the aspect of the two crowns, which are the aspect of the sun in its sheath. However, in the future these Mochin will illuminate as they illuminate in the upper Aba and Ima in the place of their emergence, namely, that the Tifferet will illuminate from the aspect of being by itself, outside the sheath, as above. And on this the Sages hinted: "In the future the Holy One, blessed be He, will bring out the sun from its sheath," etc. (Item 81).

(To the question) What are the dainties of kings? The Mochin that are revealed in the illumination of Hochma are called the dainties of kings, because the place of the revelation of the illumination of Hochma is in Malchut, which is the Nukva of ZA, as is known. (Item 62).