Частина 11 · Відповіді за темами

The lights are completed at seven months. The sparks are completed at nine months. And the vessels at twelve months. (Item 1).

Although they are three distinct phases, nevertheless their correction comes about at once, as the ARI states above, page 953, Item 158, that according to what is clarified from the Nefesh, it is also clarified from the vessels — see there. This shows that the correction of the lights, sparks, and vessels come together, in such a way that in the first month some of the lights, sparks, and vessels are clarified, and in the second month more are corrected, and so on, until the end of the days of the months of gestation. (Item 2 and 3)

As for what is said, that in the lower chamber the vessels are corrected and in the middle chamber the sparks, and so on — the intention is not that all the phases of the vessels are corrected in the first three months, which are in the lower chamber, and the sparks in the second three months, and so on, for the order is not so; rather, first the lights and the sparks are corrected, and according to what is corrected of the lights and the sparks, so is corrected of the vessels, as above in answer 77. Rather, what is spoken of is from which phase of screen the correction is received, for there are three screens here: from the Yesod of Tevuna, from the place of the cut, and from the Yesod of the upper Bina, which are called the three chambers. In the lower chamber, which is the Yesod of Tevuna, the coupling rises only to the phase of vessels, meaning the phase of Assiya and the Nefesh of Nefesh, and this includes all three phases of lights, sparks, and vessels, for the Nefesh of Nefesh of the lights is likewise discerned only as the phase of vessels. Likewise in the middle chamber, the coupling there rises only to the phase of sparks, which is the phase of Yetzira and the Ruach of Nefesh, and likewise includes all three phases of lights, sparks, and vessels, for the light of the Ruach of Nefesh is likewise discerned as the phase of sparks. And in the upper chamber, which is the phase of the Yesod of the upper Bina, the coupling there rises to the phase of the GAR of Nefesh, which alone is called by the name lights. But the lights of the VAK of Nefesh are called by the name vessels and sparks, for they are not the phase of lights, only the GAR alone, as is known. (Page 1,011, beginning “The lights”)

On the first day, the whiteness in the embryo is corrected, which is the very substance of the Sefirot of ZA, in which there is not yet the phase of the inclusion of the coarseness of Malchut, but only the phase of the record of clothing alone, which remains there after the removal of the 32 Malchuyot from there in the secret of waste. This is called the phase of the right line of the Sefirot of ZA, and there it receives the correction of “three within three.” (Item 6)

On the second day, the redness within the fetus is corrected, meaning the inclusion of Malchut and its coarseness in every single Sefira of ZA, whereby the phase of the left line was made there in every Sefira, which was done through the illumination of the five Gevurot of Ima. (Item 6).

On the third day is the phase of the coupling of Aba ve Ima together, whereby the lines take hold in one another, for the level of light drawn there in the secret of the coupling, upon the phase of the redness in the embryo — that is, upon the phase of the coarseness of Malchut included in every Sefira — is discerned as the middle line, which joins and equalizes the standing of the right with the left, called the decision. So that all three lines participate in that one act of drawing the light, and thereby become the secret of a single domain. And thus the half of Aba, which is the whiteness in the embryo, joins with the half of Ima, which is the redness in the embryo, and then both remain in the womb of Ima in the secret of gestation. (Item 6)

At first Aba acts upon the MAN of ZA that had risen, for through the illumination of the 32 Paths of Wisdom he divides the MAN into 320 sparks — that is, into ten Sefirot in each and every path, and ten times 32 amounts to 320. He then illuminates only the nine lower [Sefirot] in every path, and not the Malchuts within them, whereby all the Malchuts within them wither and descend back to BYA — these being the 32 Malchuts — and there remain there only 288 sparks, that is, the nine lower [Sefirot] of every path, completely purified of the coarseness of Malchut, for of the 32 Malchuts there remains only the phase of the records of clothing alone. Hence these are called the phases of the whiteness in the embryo, and the phase of the right line. They then become mutually included in the phase of “three within three.” This is discerned as the first day of the days of absorption.

Afterward Ima acts, for the Hochma and Bina within her couple and bring down the drop of the coupling in the secret of the illumination of the five Gevurot, which is the phase of the coarseness of Malchut from the phase of the screen of her Katnut, from the time the bottom Hey was in the Einayim, which is sweetened by the measure of mercy — that is, the phase of Malchut of the second restriction, as is known. These five Gevurot of Ima join with the phase of the 32 Malchuts of the clothing of Aba that remained in him after the clarification of the 288 sparks, as above. They take hold of one another and become the phase of the left line. This is discerned as the second day of the days of absorption.

Then, after the phase of the coarseness of Malchut has already been sweetened into its proper form — that is, the phase of the left line, through the illumination of the five Gevurot of Ima — the coupling of Aba ve Ima is made upon it, whereby the upper light attributed to Aba strikes and raises reflected light from the screen over the coarseness in the left line attributed to Ima, and a new level of ten Sefirot is drawn there: direct light from Aba, and reflected light from Ima, as above. This level of light is called the middle line, in which the two lines, right and left, join together and are equalized within it at one and the same standing. The action of this coupling is discerned as the third day of the days of absorption. (Item 6, and in the Inner Light, beginning “On the day”)

The main completeness reached during the days of gestation only for three lights: Hesed, Tifferet, and Yesod. For Hesed is the phase of the root of all the light, and Tifferet and Yesod are the phase of the middle line — that is, the level of the coupling that emerged upon the coarseness of ZA included in the screens of Aba ve Ima, as above in answer 82. However, the phase of the left within it was not yet corrected there in completeness so as to be fully equal to the right line, for this is not completed until the coupling is made in the phase of ZA himself, in his own place, after he is born. Also, the phases of Netzah and Hod were not corrected in completeness, because these vessels are not yet ready for the clothing of their light, since they are not completely clarified during the days of gestation, as is known. For this reason their lights are discerned as incomplete. Now, in truth, correction reaches all seven lights, HGT NHYM of ZA, for they therefore require seven months, as is known; but what is spoken of here is from the phase of complete correction for clothing in the vessels — this reaches only the three lights, Hesed, Tifferet, and Yesod alone, as explained. (Item 8 and 9)

The Names are the phase of the records that remained in Atzilut from the ten Sefirot of ZA after the breaking of the vessels. The fillings are the phase of the coarseness that served in Nekudim, upon which all the levels of AB SAG MA BON emerged in the Kings of Nekudim. Now, during the days of gestation, although the coupling is made upon the MAN of ZA, nevertheless, since it was within the Yesodot of Aba ve Ima, the Names of ZA cannot receive their correction there; and it is discerned that only the phase of the MAN and coarseness of ZA, which are the fillings, received their correction there through their joining with the Names of Aba ve Ima, but the Names of ZA begin to be revealed only after he is born and comes to his own place.

There is a second reason as well, for it is known that the entire measure of the level of the Partzuf depends on the measure of coarseness in the screen. In the Partzufim of Atzilut, in truth, the entire measure of coarseness of the Partzuf comes already during the days of gestation, and the whole distinction between the Gadlut and the Katnut of the Partzuf is only in the place of the coupling: for in Katnut the place of the coupling is found in the phase of Einayim, and therefore he has only Nefesh and Ruach alone; while in Gadlut the bottom Hey descends to its place, to the Peh, and therefore he attains his GAR. It is therefore necessary that the coarseness of the four levels AB SAG MA BON come into the Partzuf at the time of gestation; but since the coupling is not in its proper place, there is only Nefesh there alone, as above. Thus the phase of the fillings of AB SAG MA BON enters during the days of gestation, but the Names themselves of AB SAG MA BON are not revealed, since the coupling is not in its proper place, and there is only the phase of BON there alone, which is the light of Nefesh, as is known. Only during the days of Gadlut, after the bottom Hey — that is, the coarseness of AB SAG MA BON — descends to its place, are the Havayot themselves revealed in them, and his level grows to the standing of Aba and Ima, as is known. (Item 11)

The filling of HaVaYaH of Alfin is thus: Yod, Heh-Alef, Vav-Alef-Vav, Heh-Alef, which is nineteen. This is the discernment of the essence of ZA, namely the level of VAK, which is Ruach and Nefesh. And the filling of HaVaYaH of SAG: Yod, Heh-Yod, Vav-Alef-Vav, Heh-Yod, is thirty-seven, and this is the level of Bina, namely the light of Neshama. And the filling of HaVaYaH of AB: Yod, Heh-Yod, Vav-Yod-Vav, Heh-Yod, is forty-six, and this is the level of Hochma, namely Haya. (Item 12).

In the first three months, the coupling is from the phase of the screen of Yesod of Tevuna, which brings forth in its entirety only the phase of Nefesh of the fetus, meaning Nefesh of Nefesh of the whole of the Partzuf, for the whole level of the fetus is only Nefesh. However, even in this Nefesh of Nefesh there are discerned also the ten Sefirot, which are Nefesh, Ruach, Neshama, Haya, Yechida, and these enter during gestation at four times: at the end of the three days of absorption, the filling of MaH is completed to enter it, and the gestation attains Ruach of Nefesh of the Nefesh of Nefesh. And at the completion of forty days, the thirty-seven sparks of the filling of SaG are completed to enter it, and it attains the phase of Neshama of the Nefesh of Nefesh. And at the completion of three months, the filling of AV is completed to enter it, which are forty-six sparks, and it attains Haya of the Nefesh of Nefesh. And with the passing of the three months, it attains Yechida of Nefesh. And with this, Nefesh, Ruach, Neshama, Haya, Yechida of the Nefesh of Nefesh are completed, which in the first three months are in the secret of the lower dwelling. (Item 19 and 21).

In the middle three months, the coupling is from the phase of the screen of the place of the cut, which brings forth in its entirety the phase of Ruach of the fetus, meaning the phase of Ruach of Nefesh, from the whole of the Partzuf. However, even in that Ruach of Nefesh there are also Nefesh, Ruach, Neshama, Haya, Yechida entering it at four times, in the course of the middle three months, for they too divide into four times in the manner of the times of the first three months, which are: three days of absorption for Nefesh of Ruach, and forty days for Neshama, and three months for Haya, and with the passing of the three months, for Yechida. And then Nefesh, Ruach, Neshama, Haya, Yechida of Ruach of Nefesh are completed. (Alef 17, entry "Behold").

In the last three months, the coupling is from the phase of the screen of the place of Yesod of Bina Ila'ah, which brings forth in its entirety the phase of the three upper Sefirot of the fetus, meaning the phase of Neshama, Haya, Yechida of Nefesh of the whole of the Partzuf. And these too require four times, like the Nefesh and Ruach of the fetus, for the details of Nefesh, Ruach, Neshama, Haya, Yechida of these three upper Sefirot — that in the three days of absorption comes the Nefesh-Ruach of the three upper Sefirot of the fetus, and in forty days the Neshama of the three upper Sefirot, and in three months the Haya of the three upper Sefirot, and with the passing of the three months comes the Yechida of the three upper Sefirot. And one should not ask, since they are three lights, should they not have come in three times of four times each, in the manner of the coming of the Nefesh-Ruach? The matter is that the three upper Sefirot are considered as one, since in truth there is nothing there but the phase of Bina, which is Neshama, in which Haya and Yechida are included and clothed, for Haya and Yechida have no vessels, as is known. Therefore one order of four times suffices for all three upper Sefirot, which is for the phase of Bina and Neshama within them. (Alef 17, entry "And likewise").

The three fillings: 19, 37, and 46, of the names AB, SAG, MA, amount in gematria to 102. And it is known that they include all the Mochin of ZA that he needs for the secret of face-to-face coupling with the Nukva. And though they are the utmost of his perfection in the world of Atzilut and correction, still when we assess them relative to what he had in the world of Nekudim before the breaking of the vessels, they are only the phase of the Ketarim in the Nefesh of NRNHY, and they lack the nine first Sefirot of lights and the nine lower Sefirot of vessels relative to the seven first kings, and therefore the whole correction of ZA is considered, relative to the former, as one part in ten. And of this our sages hinted, “A woman,” meaning the Nukva of ZA, “prefers a kab with tiflut,” meaning the phase of the fillings of the Mochin of ZA in the world of correction, which amount in gematria to 102 as above, “over ten kabin with abstinence,” which her husband ZA had at the time of Nekudim. For those ten kabin caused the breaking of the vessels and abstinence from her, but now, in correction, although she has only one kab of them, it brings her tiflut, meaning union with her face to face. (Item 25).

The correction of all the levels of Atzilut that were permanently corrected in them is considered, relative to Nekudim in their Gadlut, only relative to the Nefesh of NRNHY alone. Thus all the Gadlut that ZA attains in Atzilut is only the phase of Nefesh, relative to what he had in the Gadlut of Nekudim. Accordingly, at the time of his Ibur, when he has only the phase of Nefesh of his whole Partzuf, he is then, relative to Nekudim, only one part in a hundred, which is the secret of the Challah of the world of Nekudim, since even at the time of his Gadlut he has in Atzilut only one part in ten. As above. (Item 24).

See answer 73 above.

See answer 69 above.

The phase of the correction of the Ibur of ZA is called Challah, in the secret of the Challah of the world, which is one part in a hundred, as above in answer 90. It is also called “kab,” after the gematria of the three fillings of AB, SAG, MA, and is called the “pure kab.” And opposite it there is the “kab of destruction,” which is the phase of the kings before they were clarified, upon whom the phase of the ruin of the breaking of the vessels still rides. Hence the House of Hillel hold that the obligation of Challah begins from two kabin, since they need to hint at the phase of the pure kab, which is the secret of the first correction of the clarifications rising from BYA for the secret of the fetus, namely the three fillings amounting in gematria to 102. And they also need to hint at the phase of the kings before clarification, which is the phase of the impure kab, from which the pure kab is clarified. Hence they need two kabin. And the House of Shammai hold that there is no need to hint at the impure kab, but only at the pure kab alone, which is the secret of the Challah of the world. Hence they hold that the obligation begins from one kab. (Item 24).

The sixth degree in every level that emerged in the ZAT of Nekudim, which is the phase of the posterior of the level, is called “kab,” after the fact that it has 102 letters. See below, answer 95. And since this posterior did not receive its correction at the beginning of the correction of the world of Atzilut, it is therefore called “kab of destruction,” meaning that the ruin of the breaking of the vessels rides upon it. It is also called “the old kab,” relative to the sparks that received their correction in the world of correction from the new MA, which are likewise called “kab” after the gematria of the fillings of the three names AB, SAG, MA, which amount to 102, being the whole phase of Gadlut and face-to-face that exists in the world of correction from the phase of the new MA; hence they are called “the new kab.” The old kab is also considered an impure kab, since it has not yet been clarified so as to rise from BYA and join the holiness of Atzilut, while the new kab, which has already been clarified and risen to Atzilut, is considered a pure kab. (Item 27).

The matter of these degrees is explained in the words of the ARI, in Etz Chaim, Gate 18, in the discourse on the 288 sparks, and it is explained there that in every level one must discern the simple HaVaYaH within it: in the phases of its letters in straightness and in square, and in the phases of the numerical value of the letters in straightness and in square. And likewise the filled HaVaYaH within it: in the phases of its letters in straightness and in square, and in the phases of the numerical value of the letters in straightness and in square. These are eight degrees.

The meaning of the matter is that the fillings of the HaVaYot are the phase of the screen and the coarseness corrected in the vessel of Malchut, upon which the coupling is made, and by them the level of the Partzuf is measured, as is known. And since the phase of bottom-to-top of the coupling, called Rosh, is not considered a phase of vessels but only their root, because the coarseness in the reflected light cannot rise at all from bottom to top, as is known, every Rosh of a Partzuf is therefore always considered to be in a HaVaYaH without filling, since the filling, meaning coarseness, cannot rise from bottom to top to the ten Sefirot of the HaVaYaH of the Rosh; hence it is considered a simple HaVaYaH without any filling.

Hence the filling is considered only in the phase of top-to-bottom of the coupling, called the Guf of the Partzuf, because the screen and the coarseness mix with the reflected light descending from top to bottom, and become vessels for the clothing of the lights, as is known. Hence every Guf is considered a filled HaVaYaH, whose whole praise is recognized and explained through its filling. This is not so in the Rosh, where the measure of the level is not recognized and is not explained to us, because there is no phase of filling there, since the filling is not revealed from bottom to top, as above, so it is always a simple HaVaYaH in all the levels. And this is the secret that the heart has no grasp and attainment in any Rosh, but only in the phase of the Guf.

Now that we know well the distinction between a simple HaVaYaH and a full HaVaYaH, we must also know the distinction between the letters of a HaVaYaH and the phase of the numerical value of the letters of that same HaVaYaH. And know that the screen and the coarseness corrected in the vessel of Malchut, whose raising of reflected light at the time of the coupling is both in the phase of bottom-to-top, which is the Rosh, and in the phase of top-to-bottom, which is the Guf — that Malchut is always called “numerical value,” because the measure of the level, and all the phases in the Partzuf, depend only on that screen and coarseness, similar to a numerical value that explains to us the measure of the substances in complete precision. Accordingly, one always distinguishes between the primary substance of the level, namely its first nine Sefirot, which are the essence of the letters of the HaVaYaH, and the numerical value of those letters, namely the phase of Malchut within it. The substance of the ten Sefirot of the level is called “the self of the letters” of that HaVaYaH, and the phase of Malchut, with the screen and coarseness within it, which receives the coupling from the upper light and the raising of reflected light, is called “the gematria and numerical value of the letters” of that HaVaYaH.

And after the second restriction, when the bottom Hey rose to the Einayim and expelled AHP outside the degree, and all the degrees were divided into two phases: face and posterior, as is known — it follows that in every HaVaYaH we must understand its phase of face and its phase of posterior. These are expressed as HaVaYaH in straightness, and HaVaYaH in square. For HaVaYaH in straightness, meaning its letters in their order, is considered the phase of face of the level, which is its GE, while HaVaYaH in square, such as: Yod, Yod-Hey, Yod-Hey-Vav, Yod-Hey-Vav-Hey, is considered the phase of posterior of the level.

Henceforth we can distinguish four degrees in every level, both in its Rosh and in its Guf: two degrees in the self of the Sefirot, called the letters of the HaVaYaH — one, the phase of face of the letters of the HaVaYaH in straightness, namely the first nine Sefirot in the phase of GE within it; two, the phase of posterior of that same HaVaYaH, which is its square, namely the first nine Sefirot in the phase of AHP within it. And likewise there are two degrees in the phase of the Malchuyot of the levels, called the numerical value of the letters: one is the numerical value of the letters of the HaVaYaH in straightness, which is the Malchut that serves in the coupling in the phase of the face of the level, namely in its GE.

Two is the numerical value of the letters of the HaVaYaH in square, which is the Malchut that serves in the coupling in the phase of the posterior of the level, namely its AHP. And this necessarily applies both in the Rosh and in the Guf, giving you four degrees: face-and-posterior of the letters, and face-and-posterior of the numerical value, in the Rosh, called “simple HaVaYaH”; and four degrees: face-and-posterior of the letters, and face-and-posterior of the numerical value, in the Guf, called “filled HaVaYaH.” Now the eight degrees that exist in every level have been well explained to you, which the ARI deals with regarding the matter of the descent of the 288 sparks, in Etz Chaim, Gate 18, and likewise here in item 10 and item 26.

The main thing we need to understand for our purpose is the fifth, sixth, and seventh degrees, which are the first three degrees of the degrees of the Guf: the fifth degree of the HaVaYaH of AB is the self of the ten letters of the HaVaYaH in straightness — Yod, Hey, Vav, Hey — which are the first nine Sefirot of the phase of the ten Sefirot of the face of the Guf of the level of AB, namely its GE. And the sixth degree is the self of the letters of the HaVaYaH filled with AB in the phase of its square, which are: Yod, Yod-Hey, Yod-Hey-Vav, Yod-Hey-Vav-Hey — that is, 26 letters, meaning the first nine Sefirot of the phase of the ten Sefirot of the posterior of the Guf of the level of AB, namely its phase of AHP. And the seventh degree is the gematria and numerical value of the ten letters of the HaVaYaH in straightness, namely the phase of Malchut of the phase of the ten Sefirot of the face of the Guf of the level of AB. And these eight degrees explained in the level of AB apply in all the levels — SAG, MA, and BON — four degrees in their Rosh called “simple HaVaYaH,” and four degrees in their Guf called “filled HaVaYaH.” (Item 26).

The HGT of ZA of Nekudim differs from every phase of HGT of ZA that apply in Atzilut. For the HGT NHYM of Nekudim are seven separate levels that emerged one after another, each emerging after the breaking of the one above it. For the top-to-bottom of the level of Aba clothed in the king of Hesed, and after it broke, the coupling was made in the level of Ima, whose top-to-bottom clothed in the king of Gevura. And after Gevura broke, the coupling was made in the phase of the Yesodot of AVI, and their top-to-bottom clothed in the king of Tifferet down to the Chazeh. And in like manner the four kings, TNHYM, of Nekudim emerged from YESHSUT, one after another. Hence the king of Hesed is considered the HaVaYaH of AB, since he is extended from the level of Aba, which is AB. And likewise the king of Gevura is considered the HaVaYaH of SAG, since he is extended from the level of Ima, which is SAG. And likewise Tifferet is considered the HaVaYaH of MA, since he is extended from the phase of the Yesodot of AVI, which is the level of MA, as all this is written well in Part 7. This is not so with the HGT NHY of ZA in all his degrees in Atzilut, for they have already become bound together through the Ibur, in the secret of the rising of three within three, and even the degree of Nefesh of Nekudim is already included of all the HGT NHYM together, and likewise the level of MA, which is Ruach, is included of the power of HGT NHYM together, and so are the other levels. (Etz Chaim, Gate 18, Chapter 2).

The Sefira of Daat does not add anything to the number of the ten Sefirot KHB HGT NHYM. Rather, the Rosh is KHB, or HaBaD, and the phase of the top-to-bottom of the brain of Daat that expands within the internality of the Guf is the phase of the king of Daat of Nekudim. Thus the Guf, which is HGT NHYM, contains within it phases of HGT NHYM: one in internality, and one in externality. The internal HGT NHYM are called Daat, and the external HGT NHYM are called Guf. Hence, just as one discerns the four levels, AB, SAG, MA, BON, in the external HGT NHYM of Nekudim, in exactly the same way one discerns internal HGT NHYM also in the king of Daat: his HGT is the phase of top-to-bottom that expanded from the coupling of the mutual look of the Einayim of the upper AVI, and expanded into the king of Daat. And the NHY of Daat is the phase of top-to-bottom that expanded from the coupling of the mutual look of the Einayim of YESHSUT, which is the phase of the internality of the four kings, TNHYM, of Nekudim.

Hence there is no need to explain the phase of the sparks that fell in the king of Daat of Nekudim specifically, since there is no special distinction in them, for they too are divided into the four levels: AB, SAG, MA, and BON, each of which has eight degrees: four in the Rosh, namely the straightness and square of the simple letters and their numerical value, and four in the Guf, namely the straightness and square of the filled letters and their numerical value.

The matter of the first six degrees of the HaVaYaH of AB, namely of the king of Hesed, of which the ARI says that they remained in Atzilut, does not mean that they did not break at all, for it is certain that all the phases of ZAT of Nekudim broke and fell to BYA, both their phase of face and their phase of posterior, as written in several places. Rather, what is meant concerns only the phase of the sparks.

For you already know the difference between lights and sparks, which is the phase of GAR and VAK discerned in the records that remained from the lights that departed from the broken vessels. The refined light in the records, meaning their phase of GAR, remained in Atzilut in the phase of records and did not descend with the broken vessels to BYA, since the Parsa detains them; hence they cannot remain within the vessels themselves, as all records do. But the phase of the coarse light in the records, meaning their phase of VAK, since the Parsa does not detain them, can descend with the vessels to BYA and clothe in them, as all records do — understand this well. And this part of the records that descended with the vessels to BYA is always called “sparks,” while the part that remained in Atzilut is always called “records.”

With this you will understand that from the six first degrees of AB, which is the phase of top-to-bottom from the level of upper Aba of Nekudim that descended and expanded into the king of Hesed of Nekudim, as above in answer 96, it is impossible for sparks to descend from them to BYA, since the records that remained from these six degrees after the breaking of the king of Hesed are all a phase of GAR, and you already know that GAR of the records cannot pass the Parsa and descend to BYA. Only from the seventh degree onward, which is the phase of the Malchuyot of the phase of the ten Sefirot of the face of that level, as above in answer 95, is the phase of the coarse light in the record, namely VAK of the records, and they can descend with the vessels to BYA and clothe in them, as the records remaining in the vessels do, in order to give them life, since the Parsa does not detain them, being a phase of Hassadim upon which the restriction does not sit, as is known.

However, the six first degrees, which are the four degrees in the Rosh of the level of AB, and the two first degrees of the Guf of the level, namely the fifth degree, which is the phase of the ten letters in their self, hinting at the first nine Sefirot, and likewise the sixth degree, which is the phase of the square of these ten letters, likewise hinting at the phase of the nine first Sefirot of the level — even the records that remained after their departure are also a phase of GAR, and cannot pass the Parsa and clothe in vessels in BYA, and this is what the ARI means when he says that no sparks descended from them.

And in like manner you will understand the matter of the remaining in Atzilut that the ARI reckons for the other levels — SAG, MA, and BON — namely only the phase of the records that remained after the departure of the lights and the breaking of the vessels; do not err into thinking that these degrees did not break at all, for it is simple that all of ZAT broke, both face and posterior, and nothing at all remained of them in Atzilut. (Etz Chaim, Gate 18, Chapter 2).

See answer 98.

It is known that the Sefira of Hesed received the from-above-downward that expanded from the body of the upper Aba, which came out on the screen of phase three, which is the stature of AB. And the Sefira of Gevura of ZA received the from-above-downward that expanded from the body of Ima, which came out on the screen of phase two, which is considered the phase of VAK and body relative to the stature of AB. Hence there is a great difference between Hesed and Gevura, for Hesed, which received from the stature of AB — therefore even its phase of HGT up to the Chazeh, that is, the phase of the first nine Sefirot of its body, is also considered the phase of GAR, which are the two degrees, Yosher and Ribua, of the ten letters of the filling of AB. But from the Chazeh downward, where the Malchut of the ten Sefirot of the face is already found, which is the seventh degree, it is considered the VAK of the Reshimot that descend to BYA, as above in Answer 98.

(To the question) But Gevura of the Nekudim, which received the phase of the from-above-downward of the stature of SAG — only the phase of its Rosh is considered GAR, which are the first four degrees, namely Yosher and Ribua of the letters of the simple HaVaYaH and their counting; but the phase of its Guf, and even the fifth degree, which is the first nine Sefirot of HaVaYaH in the filling of SAG, is already discerned as the phase of VAK, and can descend to BYA. Hence nothing remained of it in the phase of Reshimot except only the first four degrees. (Etz Chaim, Gate 18, Chapter 2).

(To the question) The Tifferet of ZA of the Nekudim, which received the from-above-downward from the aspect of the Yesodot of Aba and Ima, which came out on the screen of phase one, is considered the phase of a body without a head, from the aspect of the lights, and a head without a body, from the aspect of the vessels, as is known. Hence it is discerned that there is no expansion whatsoever in it, from the aspect of the clothing of the light in the vessels from above downward. And it is found that the Malchuts of the Rosh are likewise considered the phase of VAK, for in the place where the Malchut of the Rosh expands into the phase of from-above-downward, the Malchut of the Rosh became the phase of the Keter of the Guf, and then even the Malchut is considered the phase of GAR and Rosh; but in the place where the Malchut does not expand into the phase of the Guf from above downward, it too is considered the phase of the Guf, although it serves in the Rosh. Hence nothing remained of the stature of MA except only the two upper degrees, which are Yosher and Ribua of the letters of the simple HaVaYaH, whose meaning is the GAR of the Rosh; but the third degree, which is the phase of the counting of the letters of the Yosher of the simple HaVaYaH, whose meaning is the phase of the Malchut of the Rosh, is considered the phase of VAK, and it too descends to BYA to clothe in the vessels in the phase of sparks. (Mem).

The phase of the Malchut of the ZA of Nekudim, which is his BON, is considered only her faces, in the Rosh, as the phase of GAR; but the phase of the posteriors of the Rosh, which is the second degree, namely the posterior of the letters of the simple HaVaYaH, is already considered the phase of VAK, and can descend in the phase of sparks to BYA. Hence nothing remained of it but only the first degree alone. (There).

(To the question) You already know that the distinction between Gadlut and Katnut is not in the measure of the coarseness but only in the place of the coupling, for the entire measure of coarseness comes into the Partzuf at the time of its pregnancy, even the coarseness of the stature of AB, and nevertheless there is nothing there but the stature of Nefesh, because the coupling is not in its place, as written in Answer 84, see there. Thus all the phases of coarseness of AB SAG MA are completely completed to enter during the days of its pregnancy, which are called the phases of their fillings without the names. However, the names of AB SAG MA, that is, the phase of the coupling of the coarseness with the upper light that brings out their statures, is done only after it is born and attains its Gadlut, for then the place of the coupling descends from the Einayim and comes to its place, as is known. (Item 12).

Nothing was corrected in Atzilut but the phase of the faces of the vessels of the Nekudim, namely the phases of Galgalta and Einayim within them, which are the phase of the fifth degree (see answer 95). But the phase of the posteriors of the vessels of the Nekudim was not corrected, which is the phase of the AHP within them, called the sixth degree (see answer 95). Hence the ruin of the breaking of the vessels still rests upon them, for they did not ascend from BYA. Therefore, even the phase of their records that remained in Atzilut — which are the 102 letters of the squaring of the ten letters of the filling of AB, which are the sixth degree — is called by the name of Kav of Charrubin, because the fillings do not ascend with them in the coupling, to return to them their lights that departed from them at the time of the breaking of the vessels, which is discerned by the name of ruin. (Item 26).

(To the question) This is the rule, that the highest discernment of the degrees includes within it all the degrees below it. Therefore, since the posteriors of AB are the highest discernment of all the phases of the posteriors of the statures of the Nekudim, they are therefore included in them, and there is no need to count them. (There).

It is known that nothing was corrected in Atzilut but the inner vessels of Nekudim, which are the phase of Galgalta and Einayim of each one, but the AHP of each one was not corrected, for they are the phase of the Kav of Charrubin. As above in answer 104. And even though in Gadlut the bottom Hey descends from the Einayim to the Peh and returns the AHP to their place, we find that the posteriors, too, are corrected in Atzilut. However, these AHP that return to the degrees at the time of Gadlut are the phase of a new Kav of the new MA, called new NHY, whose entire correction is in the manner of their ascent to Atzilut. But the old Kav, which is the sixth degree, namely the very posteriors of the Partzufim of Nekudim, which expanded in their time to the point of this world, they remain in their ruin for the entire duration of the present six thousand years, until the end of correction, when the feet will reach the feet, namely that all the posteriors that served in Nekudim will return and be corrected, and the NHY, which are the feet, will expand equally with the feet of AK to the point of this world, in the secret of the verse, "And His feet shall stand on the Mount of Olives."

And therefore, even on the day of Shabbat, when ZA ascends to AA and is then in all the completeness as he was at the time of Nekudim, as is known — all this is only from the aspect of the lights, but not from the aspect of the vessels. For the old Kav of Nekudim still stands in its ruin, since the Parsa beneath Atzilut was not annulled, and the lights of Atzilut cannot expand to the place of BYA in their place. Rather, from the Chazeh and above, of the phase of BYA in their entirety, they ascend and receive their correction above, in Atzilut. But from the Chazeh of all of BYA and below, they cannot be corrected even by way of ascent. And there are these fourteen Sefirot that are from the Chazeh and below, which are the TNHY of Yetzira and the ten Sefirot of Assiya, without any clarification; and there stand the remnants of the first kings that were not clarified, namely those belonging to the sixth degree, which is called the Kav of Charrubin, and they are found there among the shells.

And even so, a great illumination reaches these kings that were not clarified on the day of Shabbat, for they at least come out of the captivity of the shells, and are then considered as the phase of a soul for them. And this illumination they receive from the ZA of Atzilut, in the secret of his exit from the private domain, which is Atzilut, to the public domain, which is the place of the shells, namely below the Chazeh of all of BYA, where the kings that were not clarified stand; and the place of the shells is called the public domain. However, certainly the light of Atzilut cannot expand to BYA even on the day of Shabbat, for the Parsa of Atzilut withholds it. Rather, only the phase of the fillings of the names, which are phases of light of Hassadim and light of coarseness, can pass through the Parsa; but the names themselves, namely the phase of GAR within them, do not expand.

And this is what the ARI says, that ZA goes out with his Kav from the private domain to the public domain on the day of Shabbat, in order to sustain these kings that stand from the Chazeh downward of BYA, among the shells. For only the phases of the fillings of the three names AB, SAG, MA, which in gematria are 102, go out to shine to these kings, but not the names themselves — the HaVaYaHs of AB, SAG, MA. As explained. (Item 35, and in the Inner Light, page 1, column 23, beginning "When the name").

See answer 106.

Here, all the Partzufim of Atzilut, from the aspect of the Mochin fixed in them, did not come out according to their own degree, but each one came out one degree below him. For AA, which is the phase of Keter, came out in the degree of AB, and AVI, which are the degree of AB, came out in the degree of SAG. As is known, that AA took the AB of MA, and AVI took the SAG of MA. However, from their own degree, each one remained in the phase of VAK, namely in only six vessels, HGT NHY, and they lack GAR from the aspect of the lights and NHY from the aspect of the vessels.

And in order to give birth to ZON, AVI must attain their own phase, namely the level of AB, like the level of AA of permanence, for there is no coupling of giving birth but from the phase of AB, as is known. However, they have nothing from the phase of AA but HGT NHY alone, for they clothe him from the Garon downward, as is known.

Therefore, the two upper joints and the two middle joints of the HGT of AA must ascend and become the phase of KHB of the level of AVI; and the two upper joints of the NH of AA ascend and join with the two lower joints of the HGT of AA that remained, to be the HGT of AVI; and the middle joints with the lower joints of the NH of AA remain as the phase of the NHY of the level of AVI — that is, exactly in the manner of the division of the VAK of ZA at the time he attains Mochin and GAR. And understand this well.

And it has been explained that at the time of the coupling for the need of the pregnancy of ZA, it is a necessity that the two upper joints of the NH of AA ascend to the phase of HGT of AVI. And know that these two joints of NH become there, in AVI, the phase of breasts, from which, afterwards, after ZA is born, he receives the phase of the Mochin of his nursing. As written in Part 12. God willing.

And this is the secret of the coming of the milk into the breasts at the beginning of the days of pregnancy: for immediately at the beginning of the coupling for the need of the pregnancy, it is a necessity that the two upper joints of the NH of AA have already ascended to become the HGT of AVI, and therefore the milk immediately arrived there. And this is the secret of the blood that turns and becomes milk, for the lights of the NHY are called by the name of blood, because they are from the phase of the screen of the Sium, and the lights are silent there, meaning that they cannot pass further and expand, but are cut off in their illumination. Hence they are called by the name of blood. But now, when the two upper joints of the NH ascend and become HGT, they have acquired in this the phase of bestowal and expansion, in the phase of milk. (Page 1033, Item 44).

(To the question) It is known that the five discernments KHB ZON, from the aspect of the light of Hassadim, are called HGT NH, in that KHB descended to the phase of HGT, and ZA is Netzah, and the Nukva is Hod. Hence it is found that ZA, in its essence, is the phase of Netzah, and therefore during the pregnancy it takes from AA, from Netzah, and the Nukva from Hod; it also takes from the Tifferet and Yesod of AA, which are the phase of the middle line, from which all the corrections of ZA are drawn. (Item 43).

See answer 109.

You already know that the six vessels, HGT NHY of AA, that clothe in AVI, become the ten Sefirot of AB of AVI at the time of their coupling for the need of the pregnancy of ZA: the middle and upper joints of the HGT of AA become the GAR of AVI, and the two upper joints of the NH of AA ascend and join with the lower joints of the HGT of AA that remained of them, and become the HGT of AVI; and they are what became the breasts of AVI, from which ZA receives the Mochin of his nursing, as above in Answer 108, see there. And even the nursing of the pregnancy — what he nurses through his navel from the womb of Ima — is also drawn from those two joints of the NH of AA that became the HGT of AVI. Hence it is discerned that the nursing of ZA causes the division of the ten Sefirot of the NHY of AA into three thirds, the upper ones having ascended to the phase of breasts, as above; and the middle and lower joints of the NHY of AA remained below, as the phase of the NHY of AVI. And in truth, the division of the NHY of AA happened even before the coupling of the pregnancy of ZA, as above in Answer 108; only in relation to ZA it begins to be discernible at the time his nursing begins, as already explained.

The ascent of the two upper joints of the NH of AA to the HGT of AVI, to be two breasts for the need of the nursing of ZA, caused the necessity of the division of the NHY of AA into three thirds: the two upper thirds ascended above, to the HGT of AVI, and the four thirds of the NH remained below — of them, those that remained below became the VAK of ZA. And from the aspect of the coupling of the days of absorption, it was not yet discernible in relation to ZA, but from the beginning of the days of his nursing, which is from the fortieth day. As above in Answer 111. (Item 86).

At the time of the second restriction, when the bottom Hey ascended to the Einayim and became the left line in each and every Sefira of the ten Sefirot, as is known — here, together with this, since each Sefira of the ten Sefirot is included of all the ten Sefirot, it caused the descent of the AHP of each Sefira to the degree below it, and nothing remained in each Sefira but its Galgalta and Einayim alone. And there is a difference here between the Sefirot of HGT and the Sefirot of NHY. For the Sefirot of HGT have their root in the upper Ima, and therefore the phase of her AHP is discerned only as NHY alone, because the screen of the bottom Hey that ascended there does not govern the HGT of Ima, since she is the phase of light of Hassadim, as is known. Hence only the lower thirds that went out outside the degree are discerned. But the Sefirot of NHY, which have no root in Ima herself, in the phase of her GAR, for their root is from Yeshsut, as is known — therefore their AHP include all the ZAT, which are HGT NHY, for the GAR of Yeshsut clothe on the HGT of Ima. Hence only the GAR alone are discerned as Galgalta and Einayim, which remained above the screen, and all the ZAT descended outside the degree.

Accordingly, we find that in each and every Sefira of the HGT, the upper joints together with the middle joints remain in the degree — they are KHB HGT — and only their lower thirds, which are NHY, are found below the screen. But in each Sefira of the Sefirot of NHY, nothing remains above the screen but their GAR, which are KHB, namely the upper thirds; but the middle thirds and the lower thirds went out below the screen, which are the HGT NHY of each one. Thus the ascent of the bottom Hey to the Einayim, just as it caused the left line in each Sefira, likewise caused the division of the thirds: in the Sefirot of HGT it brought out only the lower thirds below the screen, and in the NHY it brought out also the middle thirds, as explained. (Page 1037, beginning "And the reason").

Because only the aspect of the screen and above is fit to become a Rosh, and not what is below the screen. And therefore only the upper thirds and the middle ones — which are from the screen and above — rise to become GAR, but the lower thirds, which are already below the screen, are not fit to become a Rosh. (Page 37)

As in the HGT, so in the NHY, only that which is above the screen can ascend; and since the screen of the NHY stands in their GAR, which are the three upper thirds, as above in Answer 112, therefore only the three upper thirds can ascend and join the three lower thirds of the HGT, to become HGT. But the three middle thirds, which are found below the screen, cannot be HGT, since they are already below the screen of the Sium. (There).

Because from the root of BON the screen terminates at the Sium of the Tifferet — for the GAR of the Nekudim, which clothe the Tifferet of AK, suffice only until its Sium in the lower third — and there they terminated from the aspect of Katnut, since the ZAT of the Nekudim came out only from Gadlut, as is known. And therefore the whole Yesod is found below the screen, and it cannot rise with the two upper joints to become HGT. (Page 38)

The Tifferet and Yesod of ZA were made of the lower third of the Netzah of AA; the Hesed-Netzah of ZA was made of the middle third of the Netzah of AA; the Gevura and Hod of ZA were made of the middle joint of the Hod of AA; the Hochma of ZA, of the Tifferet of AA; the Bina of ZA, of the Yesod of AA; and the Nukva of ZA was made of the lower third of the Hod of AA. (Item 3).

From the Yesod of Atik that clothes in the lower third of the Tiferet of AA, at the time of pregnancy, from it the Keter of ZA is made during the pregnancy. (Item 51).

(To the question) It is known that at the time of the coupling for the need of ZA, Aba and Ima attained the stature of AB. And the VAK that they clothed from AA expanded into ten Sefirot, and it was found that the two upper joints of the NH of AA, which ascended and became the HGT of Aba and Ima, together with the three lower thirds of the HGT that did not ascend to GAR. And then the Tifferet of AA is discerned as a Vav, whose upper half remained for Aba and Ima, which are the three lower thirds of the HGT, and whose lower half, which are the three upper thirds of the NHY that ascended and became the HGT, became the KHB of ZA. As the Rav writes in Item 56. However, during the pregnancy the Yesod could not ascend, but only the two upper thirds of the NH, as above in Answer 115. And these two upper thirds of the NH were found to have become the Mochin of the nursing of ZA, which are the breasts. (Item 69).

See answer 119 above.

For the ten Sefirot of the NHY of AA were divided into three thirds — KHB, HGT, NHY — for each one of the NHY is divided into three joints. And the upper joint of Netzah ascended to the HGT, for the Mochin of nursing, which ZA does not take from during the time of his pregnancy; and two joints of Netzah remained below. And through the ascent of the NHY of AA to the HGT, they were included one in the other, and the middle joint of Netzah was found to be included also of Hesed; hence it includes Hesed-Netzah. For the middle joints of the Partzuf of the NHY of AA are the HGT, as above. Therefore the middle joint of Netzah, which is Hesed, is found — and through the inclusion of the NHY in the HGT, the Hesed includes also the phase of Netzah. (Item 50).

It is known that the lower thirds of the Partzuf of the NHY of AA are the phase of NHY, as above (in Answer 121), and the lower third of Netzah is found to be the phase of Netzah. And it is known that from the aspect of the vessels, Netzah is discerned as the essence of ZA, and this phase he receives from AA, who receives from the first expansion of AK. However, from the aspect of the clothing of the lights in the vessels, the essence of ZA is discerned as the Tifferet of the five Hassadim, since he is a product of AVI, who receive from the second expansion of AK, where the lights came not in their place — the light of Hochma clothed in the vessel of Keter, etc. — and the light of Netzah was found to clothe in the vessel of Tifferet. Therefore, ZA is always discerned as Tifferet, and not Netzah.

And since in the first pregnancy his essence is for the need of the vessels, which he receives from the NHY of AA, therefore the essence of ZA, which is Tifferet, he receives from the Netzah of the NHY of AA, namely from the lower third of Netzah, for there is his principal root from the aspect of the vessels. However, also from the inclusion of the NHY in the HGT, the Tifferet of ZA is found to be included also of his Yesod, and therefore it is discerned that the Tifferet and Yesod of ZA he receives from the lower third of the Netzah of AA. For the phase of the essence of ZA in the NHY of AA is Netzah, but the essence of ZA from his own aspect is Tifferet, since he is a product of AVI. (Item 50).

(To the question) What is spoken of here is from the aspect of the Rosh of ZA, and it is called Hochma, since the Rosh of AA is entirely Hochma, as is known. Hence during the pregnancy it cannot receive from the two upper joints of the NH, which ascended and joined with the HGT of Aba and Ima in their phase of breasts, but from the middle line, which is the lower third of the Tifferet, which ascended and became the SHAT of the Tifferet, from it it can receive and must receive, since it is the middle line; hence this lower third of the Tifferet became the phase of its Rosh during the days of the pregnancy, which, from the aspect of AA, is the phase of the Hochma of ZA. However, its Keter it receives from the Yesod of Atik, for thus the Keter of AA is considered the phase of Atik. And you already know that all the phases of the first pregnancy are arranged on the Partzuf of AA, for the phase of the vessels comes only from the aspect of AA. (There).

(To the question) You already know that the upper thirds of the NHY of AA ascended and became the phase of the HGT of Aba and Ima, which are the lower half of the Vav of the Tifferet of AA, which became the GAR of ZA, as above in Answer 119. It is also known that the upper third of the Yesod of AA cannot ascend to the HGT, because of the screen of the Sium standing behind the Tifferet, as above in Answer 116. Hence the Yesod of AA is discerned like the Bina of AA, which came out of the Rosh of AA. Nevertheless it is still considered the phase of a Rosh, because the screen does not govern the Bina, since it delights in mercy, as is known. Therefore the phase of the Hochma of ZA is taken from the Tifferet of AA. But the Bina of ZA is taken from the Yesod of AA, which came out of the phase of the Rosh of ZA, since it is below the screen standing in the Tifferet of AA, and hence it became its Bina. And this is only during the days of the pregnancy, when the power of BON governs it, and from the aspect of BON the screen of the Sium stands in the Tifferet, as is known. But in the Gadlut, when the HaVaYaHs of MA expand within it — and it is known that from the aspect of MA the screen of the Sium is drawn down to the Yesod — hence then even the Yesod can ascend to the HGT together with the two upper thirds of the Netzah and Hod of AA, and it is thus found that the Bina of ZA, which is from the Yesod of AA, then returns to the phase of a Rosh, equally with the Hochma of ZA. As written in its place. (There).

(To the question) In the first pregnancy of ZA, the couplings are attributed, in their root, to AA; hence just as the essence of the Rosh of AA is Chochma Stima'a [concealed wisdom], and its Keter is the phase of Atik, so ZA in the pregnancy — the essence of its Rosh is from the lower third of the Tifferet of AA, and its Keter it takes from the Yesod of Atik (Item 51).

This applies specifically at the time of the pregnancy of ZA, when NHY of AA rose and were included in his HGT. However, in the fixed state it is not so; rather, the Yesod of Atik is completed in the Chazeh of AA. (There)

For the phase of the coupling and the middle line of the Rosh is Daat. And since the coupling of the days of pregnancy is in the inclusion of AVI, and not in the phase of ZA himself, therefore there is no phase of Daat there.

(To the question) The Garon of ZA is made from the aspect of the space that remained between the NH, which ascended and became the HGT of Aba and Ima, where within this space there is the Reshimo of the Yesod of AA, although it did not ascend with them, and from this Reshimo the Garon of ZA is drawn. And the reason is that all the phases of the first pregnancy are attributed only to AA; hence just as the Garon of AA is the phase of the Bina that came out of the Rosh, so the Garon of ZA is from the aspect of the Yesod of AA that came out of the Rosh of ZA, which is the phase of the lower third of the Tifferet. And it is known that this Yesod is the Bina of ZA (Item 62).

(To the question) For in truth, from the aspect of MA, even the Yesod was worthy of ascending with the two upper joints of the NH to the HGT of Aba and Ima, and of becoming a Rosh for ZA. But since from the aspect of BON the screen stands at the end of the Tifferet of AA, it therefore remained below, in the NHY of AA, and cannot ascend. Hence it is considered like a tower flying in the air, for it is not above, in the phase of a Rosh, nor is it below, like the two lower thirds of the NH of AA, that it would be considered as the VAK of ZA. And likewise the Garon of AA, which is Bina, is also called a tower flying in the air, for it is not above, in the phase of the Rosh of AA, since it is below the screen of the Rosh, and it is likewise not considered a body, because the Hey of the screen of the Rosh does not govern it, since it delights in mercy, and the restriction does not govern the light of Hassadim. Hence it, too, is called a tower flying in the air. And "air" means Hassadim, that is, it is therefore considered as flying upward to the phase of a Rosh, because it is the phase of Hassadim, and the restriction does not govern it. (Item 72).

That phase of the record of Yesod that remains above in HGT, in the space between Netzach and Hod which ascended there, is called the shofar. (Item 64).

When it speaks only of the aspect of the clothing of ZA upon the Tifferet of AA, it says that it clothes its lower third, for ZA has no share in the middle third of the Tifferet of AA, where Yeshsut clothes, as is known. But when it speaks of the aspect of the ascent of the NHY to the HGT, it cannot say that the lower third ascends to the two upper thirds of the Tifferet, for that is not so, because there are two phases of the screen of the Sium in the Tifferet: one from the aspect of the vessels, from whose aspect it stands in the place of the Tabur, which is the lower third of the Tifferet. The second is from the aspect of the lights, from whose aspect it stands in the place of the Chazeh, which is the two thirds of the Tifferet. And in order not to elaborate, it says simply that its lower half ascends into its upper half, that is, in the middle line, which is the Sium of the lights, the two lower thirds of the Tifferet ascend to the upper third of the Tifferet. And in the extremities, where there is the phase of the Sium of the vessels, only the lower third of the Tifferet ascends to the two upper thirds. Thus, taking both together, the ascent of the phase of the lower half of the Tifferet into the upper half is considered.

(To the question) And as for what is said, that half of the Vav, which is the Tifferet of AA, was given to ZA (in Item 58), the intention is not that ZA clothes half of the Tifferet of AA; rather, the intention is that the HGT of Aba and Ima, from the aspect of the stature of AB that they attain for the need of the pregnancy of ZA, have in them two phases: one is the three lower thirds of the HGT that remained in their place and did not ascend to GAR. And the second phase is the three upper thirds of the NHY of AA that ascended and joined with them and became the HGT, as is known. And it says there that the higher phase of them, which are the three lower thirds of the HGT, is the portion of Aba and Ima, and ZA has no share in them. And the lower phase of them, which are the three upper thirds of the NHY of AA that ascended and became the HGT, are what become the GAR of ZA, which are the three Mochin KHB, because the Mochin of ZA are made only from the NHY, for ZA in its entirety is the phase of NHY, but from the phase of the NHY that ascended and became the HGT, in which case they are worthy of becoming a Rosh. But there is no mention whatsoever there of the aspect of clothing, for it is clear that ZA clothes only the lower third of the Tifferet of AA, as above. (Page 1041, beginning "And what").

There are two kinds of inclusion in the ascent of the NHY to the HGT of AA: the first is the phase of the ascent of the three upper thirds of the NHY of AA, which become, in their very selves, the phase of HGT — the lower third of Tifferet became the phase of the upper third of the Tifferet, which is above the Chazeh, and likewise the upper third of Netzah became Hesed, and the upper third of Hod became Gevura. Thus they were turned from the phase of NHY and became the phase of HGT. And there is a second phase of the ascent of NHY to HGT, which are the middle and lower thirds of the NHY of AA, which also ascended to the HGT. However, they did not become the phase of HGT in their very selves, but were only included of them; hence they were doubled: the middle third of Netzah became Hesed-Netzah, and the middle third of Hod became Gevura-Hod, etc. However, they remained in the phase of the NHY of AA, that is, in the phase of the VAK of ZA. (Item 55).

It is known that there are two kinds of inclusion of the ascent of the NHY to the HGT, as above in Answer 132; see there. And in the inclusion of the first kind, when the upper thirds of the NHY of AA ascend and become, in their very selves, the phase of HGT — they did not become the phase of HGT of AA, for at the time of the ascent of NHY to HGT it is discerned that the HGT of AA ascended to the phase of GAR for the need of AVI, by which they receive the level of AB, and the upper thirds of the NHY of AA became HGT for AVI, namely also the HGT of the level of AB of AVI. For AA does not need this ascent, since he has complete ten Sefirot of the AB of MA from the aspect of his fixed Mochin; and now he ascended more, and became one Partzuf with Atik, as is known. Rather, AVI need the GAR of lights and new NHY of vessels, for the level of AB, in order to have the power for the birth of souls, for from the aspect of the Mochin fixed in Atzilut, AVI have only the level of SAG. Hence the matter of the inclusion of the first kind is entirely only for AVI.

But the inclusion of the second kind, which is only for the doubling of the Sefirot of HGT with the Sefirot of NHY, each in the other, so that ZA, who is the phase of NHY from his root, will also be included in the HGT — this is done in AA himself, for from the fact that his NHY were included in the HGT, the Sefirot of ZA were also included one in the other, from which he has the six vessels, HGT NHY.

During the three days of conception, which is the phase of the pregnancy within the pregnancy of ZA, the correction of the lines was made in him. (Item 41).

The coupling of Aba in his KHB brings down the phase of the Malchuts of the measure of judgment from the MAN of ZA, which are 32 Malchuts, and corrects the whiteness within him. And the coupling of the KHB of Ima shines the illumination of her HG, which are 32 new Malchuts, sweetened in the measure of mercy. Through Aba the right line is corrected, through Ima the left line, and through their coupling together on the third day of the days of absorption, the middle line is corrected. (Page 1013, Item 6).

In the forty days that are the phase of nursing of the Ibur of ZA, the VAK are revealed in him. (Page 1033, Item 44).

The ascent of the two upper faces of Netzach-Hod of AA to Chesed-Gevura-Tiferet of Aba and Ima immediately at the beginning of the union of pregnancy, whereby they become there in the phase of breasts — from this ascent, the ten Sefirot of Netzach-Hod-Yesod of AA divided into two lines. See above, Answers 111 and 112. (Item 45).

During the three months when the pregnancy became discernible, this is the phase of the Gadlut of the pregnancy, and then nine complete phases are revealed in the fetus: HB and ZAT. (Item 48).

The ascent of the forty-six sparks, which are the phase of the filling of HaVaYaH of AB, causes the Gadlut [greatness] of the Ibur [conception]. (Item 12).

In the pregnancy of the pregnancy, namely in the three days of absorption, the NHY of AA are not yet discerned as divided into three thirds, but are still complete measures; hence ZA receives from Netzah, and his Nukva from Hod, and he also receives from the Tifferet and Yesod of AA, which are the phase of the middle line and the root of ZA. And in the nursing of the pregnancy, namely in the forty days, the NHY of AA are already discerned as divided into three thirds: the two upper thirds of the NH ascended to the HGT of AVI, to the phase of breasts, and ZA receives from the four joints of the NH that remained below, in the NHY of AA, and likewise from the Tifferet and Yesod; and thereby the VAK are revealed in him. And in the third period, which is the Gadlut of the pregnancy, namely in the three months of the recognizability of the fetus, ZAT receives from the four joints of the NH that remained below, and KHB receives from the Tifferet and Yesod of AA. And in the fourth period, which is at the completion of the exit of the three months, then the Keter enters him from the Yesod of Atik. And all this is in the first, lower chamber, for the phase of the vessels; and in like manner those four periods apply also in the second chamber, for the need of the sparks; and in like manner also in the upper chamber, for the need of the lights.

The first report (in Item 50), that the KHB of ZA were made from the Tifferet and Yesod of AA, and Hesed-Netzah of ZA from the middle third of the Netzah of AA, and Tifferet-Yesod of ZA were made from the lower third of the Netzah of AA, etc., speaks of the aspect of the vessels of ZA, in the manner of their being drawn from the NHY of AA at the time of the pregnancy of ZA. Hence each third of a measure of the NH of AA has two measures of ZA, for then the NHY of AA were included in its HGT, and therefore each third of a measure includes within it, from the aspect of HGT and from the aspect of NHY. Also for this reason it is discerned that the Tifferet of ZA, which is discerned as the ZA of ZA, which is the essence of the phase of the self of ZA, is drawn from the lower third of the Netzah of AA, for ZA, from the aspect of the ten Sefirot of the NHY of AA, is its lower third of Netzah. In the manner that it is discerned in the Partzuf AB of AK, that the HGT of ZA is the phase of KHB of the Hassadim that join with ZA, and Netzah is its own phase of ZA, and Hod is its Nukva, as is known. And likewise the lower third of the Tifferet is discerned as the Hochma of ZA, that is, as the phase of the Rosh of ZA, which, from the aspect of AA, is entirely called Hochma. And the Yesod of AA is discerned as the Bina of ZA, which came out of the Rosh, called the Garon. And you see that it does not speak here of the aspect of the clothing of ZA upon the NHY of AA, but only of the aspect of the drawing of the nine Sefirot of ZA, each discernment of it, from the discernment opposite it in the ten Sefirot of the TNHY of AA; and the principal discernments it states here are about the existence of the nine Sefirot of ZA in the NHY of AA themselves, and how the nine Sefirot of ZA are drawn from them.

However, in the second report (in Item 53) it speaks of the aspect of the clothing of the lights in the vessels of ZA, which is destined to be in him at the time of Gadlut, while now, at the time of the pregnancy, they are necessarily included in him in the phase of potential, as is known. Hence it explains them: how each discernment of these nine Sefirot of ZA receives from the discernment opposite it in the nine Sefirot of the NHY of AA.

And it is known that from the aspect of the clothing of the lights in the vessels, all the Sefirot descended from their degree, because of the lower light that clothed in the vessel of the higher one: for the light of Hochma clothed in the vessel of Keter, and Keter descended and became the phase of Hochma; likewise the light of Bina clothed in the vessel of Hochma, and Hochma descended and became the phase of Bina, and so on, until the light of Netzah clothed in the vessel of Tifferet, and Tifferet descended and became the phase of Netzah. As the Rav wrote above (page 301, Items 11-12, see there, and in the Ohr Pnimi). And it is now found that the essence of ZA, namely the ZA of ZA, is the Sefira of Tifferet and not the Sefira of Netzah, for the light of Netzah ascended to the vessel of Tifferet, as above. Also the HGT of ZA, which were previously the phases of KHB, are now found to have descended and become the phases of KHB, for the light of Hochma settled in the vessel of Keter, and Keter descended to be Hochma, as above; and likewise the light of Gevura clothed in the vessel of Hesed, and Hesed descended to be Gevura, and so on in this manner.

Hence here, in the second report, it does not count KHB for ZA as in the first report, but counts its GAR by the name KHB, and this is for the aforementioned reason, that from the aspect of the clothing of the lights in the vessels, they receive from the Partzuf BON of AK, where KHB descended and became KHB. And for this reason, the Tifferet of AA is found to be the essence of ZA and not Netzah, for now the light of the Netzah of AA ascended and clothed in its vessel of Tifferet, as above. Hence the nine Sefirot of the NHY of AA are divided for the need of ZA into three thirds: KHB, HGT, NHY. For the line of Netzah includes H-G-N, the line of Hod includes G-B-H, and the line of Yesod includes D-T-Y. And it is found that Hesed-Netzah of ZA were made from the two lower joints of the Netzah of AA; Gevura-Hod of ZA, from the two lower joints of the Hod of AA; and Tifferet-Yesod of ZA, from the two lower joints of the Yesod of AA. However, the upper joints of the NH of AA it does not count here, for they ascended above and became the HGT of Aba and Ima, to the phase of breasts, which are not revealed except at the time of the Gadlut of ZA, when they become its Hochma and Bina. But now, in the pregnancy, they are included in their root, which is the lower third of the Tifferet, which is discerned, at the time of Gadlut, as the Galgalta of ZA. Hence it says that from the lower third of the Tifferet of Arich, the three Mochin KHB were made in ZA. That is, KHB in potential, and not KHB in actual fact, for there is no revelation of these Mochin in ZA except at the time of Gadlut, when they are clothed in the upper thirds of the NHY, as above, and not in the lower third of the Tifferet, for the lower third of the Tifferet then becomes the phase of the Keter of ZA.

And behold, the second report has been well clarified: that the lower third of the Tifferet of AA includes within it the three Mochin KHB in the phase of potential. And the upper third of the Netzah does not join here in the pregnancy, for it ascended and became the right breast of Aba and Ima, and from the two lower thirds of the Netzah that remained below, Hesed-Netzah of ZA was made. Likewise the upper third of the Hod does not join, for it ascended and became the left breast of Ima, and from the two lower thirds that remained, Gevura-Hod was made. Likewise the upper third of the Yesod is not counted here, for it is the phase of Daat at the time of Gadlut, and in the pregnancy there is no Daat, and from the two thirds that remained in it, Tifferet-Yesod of ZA was made.

(To the question) And the third report (in Item 60) speaks of the aspect of the Gadlut of ZA, when the coupling is made in it itself. Hence it says that from the lower third of the Tifferet the Galgalta of ZA was made, and from the NHY of AA the three Mochin were made in it. For then it ascends and clothes even the two upper joints of the NHY that became the HGT of Aba and Ima, and they become in it its Hochma and Bina. And the upper third of the Yesod of AA becomes in it an upper Daat in the Rosh, that is, the place of the coupling, which brings out the ten Sefirot of the Rosh from below upward, as is known. And afterward it reverses and bestows from above downward, and brings out in it the ten Sefirot of the Guf. And this is what it says, that from the Yesod of Arich the rest of the entire Guf of ZA expanded. That is, after the Yesod of Arich became in it the phase of Daat, and brought out in ZA ten Sefirot from below upward, to the phase of a Rosh, it then reverses and bestows in it those same ten Sefirot also from above downward, and brings out in it ten Sefirot of the Guf; thus, from the Yesod of Arich, the entire Guf of ZA expanded.

Regarding the relation of the Partzuf of Keter, whose phase is the first expansion called Ta'amim, Chesed-Gevura-Tiferet and Netzach-Hod of ZA are considered as Chochma-Bina-Daat of ZON, and so the essence of ZA is found to be Netzach, and the Nukva is Hod. And Chesed-Gevura-Tiferet are like Chochma-Bina-Daat. (Alef 32, entry beginning "and already").

(To the question) The Netzah of ZA is considered the essence of ZA from the aspect of the vessels, for the HGT are on account of its inclusion with what is above it, and Hod is on account of its inclusion with what is below it. For every Sefira is included of the ten Sefirot, on account of the inclusion with what is above it and with what is below it. As I wrote above, Part 2, in the Inner Observation, page 75, Chapter 9, see there.

The Tifferet of ZA is considered his essence, from the aspect of the clothing of the lights in the vessels. For it is always drawn from the second expansion, which is the phase of AB, which is the first filling, to the Guf of the Partzuf of Keter, after its refinement, as is known. And in the Partzuf of AB the degrees descended, and KHB became HBD, and Tifferet became the phase of Netzah, which is the essence of ZA, as above in answer 141. (Page 33)

The drawing of the vessels of ZA is attributed to the Partzuf of Keter of AK, for Keter is the phase of the principal and the root, from which all the discernments are drawn. And likewise, the phase of the AA of Atzilut is considered to receive from the phase of the AA of AK, for every phase in Atzilut receives from the phase opposite it in AK.

The phase of the clothing of the lights in the vessels of ZA is drawn from the phase of the Partzuf of AB of AK, which is the second expansion, which filled the lights of the body of the Partzuf of Keter of AK after its refinement. Hence the clothing of the lights is not attributed to the Partzuf of Keter of AK, for in his body there was the refinement and departure of the lights, and nothing remained in him but the vessels alone; but the lights in the body of Keter came from AB, which is the second expansion, as is known. Thus both the lights and the vessels are always drawn from the Partzuf of Keter, which is the root of everything; only the vessels can be attributed to the Partzuf of Keter himself, for they remained also after the first departure, unlike the lights, of which there is no longer any aspect of the Partzuf of Keter there, for they departed at the time of the refinement, and all the lights clothed there are of AB.

See answer 443 above.

(To the question) The root of ZA, from the aspect of the ten Sefirot of AVI [upper Aba and Ima], you already know that from the aspect of the vessels it is Netzah, and from the aspect of the lights it is Tifferet, as above in Answer 146. However, from the aspect of the Partzufim, it has already been explained in the previous parts that it is the phase of the two lower thirds of the NH of AK, which at the time of the second restriction went out from the aspect of Atzilut to the phase of BYA; and afterward, through the ascent of the NHY of AK as MAN to AB SAG, and their receiving from there the new light that broke through to the Parsa, it returned and raised the two lower thirds of its NH from BYA to Atzilut, in the secret of a Vav and a point, which it bestowed upon Aba and Ima of the Nekudim, and Aba and Ima coupled upon them and brought them out in all the phases of Gadlut, which are the seven lower of the Nekudim that reigned and expanded down to the point of this world and broke. And afterward they returned and received correction through the ascent of the NHY to the HGT of AA, and through the couplings of Aba and Ima, which is the phase of the pregnancy of ZA, with which we are engaged in this part. Thus the root of ZA, from the aspect of the Partzufim, is not like its root from the aspect of the ten Sefirot, but rather it is from the phase of the two lower thirds of the NH of the Partzuf of the NHY of AK. And this has already been well explained in the previous parts. However, in truth, they have a close relation to one another, for even the ten Sefirot of the NHY of AK divide likewise into three thirds: KHB, HGT, NHY, in the manner that we explained above in the division of the NHY of AA of Atzilut. And as we explained above, that the essence of ZA is from the phase of the lower third of the Netzah of AA, and the Nukva is from the side of the lower third of the Hod of AA (see above, Answer 122), the same thing is likewise discerned in the NHY of AK: that the two lower thirds of the NH that went out to BYA at the time of the second restriction are the roots of ZON, with ZA in the lower third of Netzah, and the Nukva in the lower third of Hod. Thus the relations of AVI and the relations of the Partzufim always have an equal value.

(To the question) The essence of ZON is the NH, and therefore they receive from the NH of AA. And the main correction of the three days of absorption is the phase of the correction of the lines, which comes through the association of the quality of mercy with judgment, as is known. And this is done through the ascent of the Yesod of AA to the Tifferet, which caused the inclusion of the NHY of ZA in its HGT, as is known. Hence it is discerned that ZA receives from the Tifferet and Yesod of AA, for from there comes all the correction of the three days of absorption, as explained. (Page 1034, beginning "And this").

Because the root of the Nukva is in the Hod of HGT NH of direct light, from the side of the vessels, as is known.

From the aspect of the fixed Mochin in Atzilut — namely, from what AVI took of the SAG of MA — they are discerned as having complete ten Sefirot in all their need. However, their own phase of AVI is the phase of AB, and from that aspect they have only what they clothe upon HGT of AA, and they are lacking the NHY of the vessels and the GAR of the lights. (Page 35)

(To the question) It is for the reason that for the need of the pregnancy of ZA, Aba and Ima must attain the stature of AB, and it is known that from the aspect of AB they have only VAK, as above in Answer 151; hence the VAK must be divided and made into ten Sefirot, like ZA at the time it must attain its Gadlut. For the upper and middle joints of the HGT become KHB, and the upper joints of the NHY ascend and become HGT, as is known. And then it is discerned that blood ascended and turned into milk. For the lights of the NHY are called blood, from the word "silence" [demama], since they are the phase of the Sefirot of the Sium, which silence the lights and do not allow them to expand further. And the lights of the HGT are called milk; hence, in the ascent of the NHY to the HGT, the blood ascended and became milk, and therefore the menstruation ceases immediately at the time of the pregnancy, for necessarily the two upper thirds of the NH ascended and became breasts of milk, as explained. (Page 826, column a, line 36, beginning "And behold").

(To the question) For the two upper thirds of the NH of AA ascended and became the phase of the HGT of Aba and Ima, and the phase of breasts, which are the phase of the Mochin of ZA, for the HGT of Aba and Ima became the Mochin of ZA, as is known. Hence it takes nothing of them at the time of the pregnancy, for then it has no Mochin, but is the phase of its head between its knees, for it has only the stature of NHY alone. Rather, at the time of the nursing it receives from them in the manner of an ascent, not permanently, which is called Mochin of nursing. And at the time of Gadlut it ascends and clothes them permanently, and they become the phase of its KHB, as is known. (Page 1036, beginning "Four joints").

For the HGT of the level of AB of AVI were made of two phases: of the three lower thirds that remained of the HGT of AA, and of the three upper thirds that ascended to them from the NHY of AA, as is known. And the Tifferet includes within it Hesed and Gevura; hence this Tifferet is called by the name of Vav, for the six phases mentioned above. And the Mochin of ZA are made not merely of the NHY of AA, but of the NHY that ascended and became HGT. We find that the three Mochin of ZA were made of the lower half of the Vav, namely of the three upper thirds of the NHY of AA that ascended and became HGT; and the upper half of the Vav, namely the three lower thirds of the HGT, remained as the phase of HGT, for the need of AVI themselves. (Item 58).

The Yesod of AA at the time of the pregnancy could not ascend and become HGT together with the two upper thirds of the NH of AA, because of the screen of the Sium found above it, at the end of the Tifferet, as is known. Hence it is discerned as neither above, in the phase of Rosh, nor below, in the phase of VAK, for from the aspect of the MA, the screen of the Sium does not stand in the Tifferet but in the Yesod itself. Therefore, at the Gadlut of ZA it, too, ascends to the HGT, equally with the two upper thirds of the NH; only at the time of the pregnancy, when the phase of BON dwells upon it, the Yesod cannot ascend, as above. However, in any case it is not considered complete VAK, and hence it is called by the name of a tower flying in the air, meaning that it is neither of the phase of above nor of the phase of below, but as one flying. (Item 73).

Just as the Yesod went out from the phase of the Rosh of ZA, namely that it cannot ascend to the HGT because of the screen standing above it, at the end of the Tifferet, so Bina went out of the Rosh of AA, because of the screen above her, in the Malchut of the Rosh of AA. Nevertheless, Bina is not considered complete VAK, like the body, but is considered the phase of the Garon and Rosh for AVI, as is known. Therefore she, too, is called a tower flying in the air, like the Yesod of AA, for she, too, is neither above, in the phase of the Rosh of AA, nor below, in the phase of the body of AA, like the Yesod — as above in Answer 155 — but she is as one flying in the air. (Item 75).

Only during pregnancy is the Yesod of AA made into the Bina of ZA, for then his Sefirot are counted in the values of the Sefirot of AA. Also, the force of BON rests upon him, and therefore the Yesod went out outside the Rosh, which is the lower third of Tifferet, and that became the Rosh and Hochma of ZA. However, at the time of Gadlut, when he receives from MA, the Yesod can also rise to HGT, as above in answer 155. And therefore the Yesod then becomes the phase of Daat of ZA. (Item 75)

See answer 13 above.

In the state of three within three, as in the days of gestation. (Item 89)

In the state of nursing. (Item 90)

There are three phases in the kings that were broken: lights, sparks, and vessels. And at the time of correction, the vessels of the Mochin, which are the three hollows in the bone of the Galgalta, were clarified from the vessels of the kings; and the membranes of the Mochin were clarified from the sparks of the kings; and from their lights that remained in Atzilut, the refined flesh called Motin was made. Hence the membranes are phases of judgment and phases of the names of Elokim, since they come from the sparks of BYA. But the Mochin are phases of the names of HaVaYaH, which are mercy, since they come from the lights that never went out below the phases of Atzilut. Also, from the sparks, the phase of Nefesh was made for the external organs of the Partzuf, and from the lights, the phase of Nefesh was made for the internal organs of the Partzuf. And all this also applies in pregnancy and nursing. (Item 97).

See answer 161.

See answer 161.

The Mochin are always names of HaVaYaH, even in the pregnancy and nursing. And what we said, that the Mochin of pregnancy and nursing are names of Elokim, the intention is only regarding the membranes of the Mochin, which are judgment. (Item 98).

Bina and Tevuna are always discerned as separate Partzufim, for this is drawn from the Bina of the ten Sefirot of AVI themselves, which is discerned as two phases: one is its GAR, that is, before it emanated to the ZA of AVI, which is the phase of the light of Hassadim in the posteriors to the Hochma. And the second is the phase of its ZAT, which is from the time it emanated to the ZA of AVI, when it turned its face to the Hochma of AVI in order to bring the illumination of Hochma into ZA, as is known. And from this is drawn the necessity for every Partzuf that is in the stature of Bina, that it must be divided into GAR and ZAT, whose GAR is the phase of covered Hassadim, that is, without the illumination of Hochma. And its ZAT are in revealed Hassadim, that is, with the illumination of Hochma in the Hassadim.

(To the question) However, at the time of the birth of ZA, Aba and Ima and Yeshsut return to the phase of a single Partzuf. And even this is only during the days of the pregnancy, but at the time of the birth of ZA they return and divide into two separate Partzufim. (Item 101. and Item 105).

The Yesod of the general AVI and Yeshsut, when they become one Partzuf, is in the mouth of the Rosh and the filling of the HaVaYaH of SAG: Yud-Hey-Vav-Hey, which is Tevuna, clothing the lower third of the Tifferet of the upper AVI at the time they are two Partzufim. And in this Yesod the coupling of AVI is made upon the MAN of ZA, and there his Mochin came out, and from there he came out at the time he was born. (Item 102).

(To the question) Behold, the coupling of the upper Aba and Ima never ceases at all, for it is to give life to the worlds, and were it to cease, the destruction of the worlds would immediately follow. And at the time of the birth of ZA, Aba and Ima must adapt their coupling to the need of the Mochin of the nursing of ZA, which is the phase of VAK. Hence there are two opposing actions here, that on the one hand Aba and Ima must be in a face-to-face coupling that does not cease, and on the other hand Aba and Ima must diminish to the phase of VAK, in order to clothe the Mochin in the phase of Katnut, in keeping with ZA at that time. Hence they divide again into two Partzufim, as at first before the pregnancy, so that Aba and Ima return to their phase in a face-to-face coupling that does not cease. And Yeshsut diminishes, in the secret of crouching, to the phase of VAK, in order to clothe the Mochin of the Katnut of ZA. (Item 105).

See answer 167 above.

(To the question) The meaning is not that the first Tevuna, which clothes the TNHY of the upper Aba and Ima, is made in the secret of crouching; rather, there are in the first Tevuna two phases: internality and externality. And the phase of the internality in it returns to its degree in the phase of GAR. And only the externality of this Tevuna descends and diminishes to the phase of crouching. Thus there are now three Tevunot, that is, three phases of Aba and Ima: the first is the upper Aba and Ima, which are from the Chazeh and above of AA. The second is Yeshsut, which clothes the TNHY of the upper Aba and Ima, from the phase of its internality, which is called the first Tevuna. The third is the externality of the first Tevuna, which descended in the phase of crouching, and is called the third Tevuna. Hence they are divided into KHB HGT NHY. (Item 105).

See below, answer 171. (Item 119, and Item 129).

The essence of the interpretation of the Mem of the Tzelem is the belly in general, which is the GAR and Rosh of the first Tevuna, from the aspect of her externality. However, at the time of the birth of ZA, these GAR descended to the phase of HGT, namely to the phase of crouching, as is known. And afterwards, at the time of the Gadlut of ZA, these HGT are destined to return and become GAR. Hence these HGT, which include HGT KHB, are discerned as such, and therefore the ARI says that the Mem of the Tzelem includes the first six Sefirot of Tevuna. However, at present, in Katnut, they are only HGT alone, as explained. And for the same reason, it is possible to say that the Mem of the Tzelem is the first four of Tevuna, for at the time of Gadlut these HGT become the phase of GAR.

And afterwards there is a second descent, that they descend to the phase of the Lamed of the Tzelem, namely they descend from the phase of the HGT of Tevuna to the NHY of Tevuna. And these NHY, too, may be called HGT on the name of the future, for in Gadlut they are destined to be HGT, as they were before the birth of ZA. (Item 105, and Item 114, and Item 119, and Item 129).

The essence of the Tzelem is drawn and formed from the upper AVI, at the time when they are one Partzuf with Yeshsut. For the Tzelem is the phase of the reflected light that rises at the time of the coupling from below upward, and clothes the ten Sefirot of direct light. And at the time of the coupling, AVI and Yeshsut must be one Partzuf, and then Yeshsut is not considered by name, but AVI alone. (Item 119)

The Tzelem is formed in the womb of Aba and Ima when they are in a state of oneness together with Yisrael-Saba and Tevuna, and this place is considered the phase of the head of Yisrael-Saba and Tevuna when they are separated from Aba and Ima. And it is called by the name Rechem [womb], where ZA stands during his pregnancy. (Item 119).

The Daat of ZA is drawn from the two shoulders of AA, which are the phase of the lower thirds of the Hesed and Gevura of AA. For the Hochma of ZA is drawn from the Hochma of AVI, which are the upper joints of the arms of AA; the Bina of ZA is drawn from the Bina of AVI, which are the middle joints of the arms of AA; and the Daat of ZA is drawn from the ZAT of AVI, which are the lower joints of the arms of AA, called the shoulders. And it is so, for the hand joined with the fingers is considered the upper joint of the arms, the forearm is the middle joint, and the shoulder is the lower joint. (Page 1067, Item 121).

When the Mochin descend to the Yesodot of AVI for the sake of ZA, two discernments are distinguished in them: Yesod and Atara. GAR of the Mochin, which are HB, clothe in the Yesodot themselves of AVI, and ZAT of the Mochin, which are Daat, clothe in their Atarot of AVI: its right half, which is Hesed, clothes in Aba, and its left half, which is Gevura, clothes in the Atara of Ima. And because the two halves of Daat clothe in the two Atarot of AVI, they are therefore called the two Atarin. (Page 1068, Item 122).

At the time of attaining the Mochin of ZA, the third Tevuna returns to being GAR, and then it too divides into Samekh and Mem, like AVI and Yeshsut. Its first six Sefirot, which are from the Chazeh and above, are called Samekh, and they are in covered Hassadim, like AVI Ilain. And its NHY, which are from the Chazeh and below, are called closed Mem, and they are in revealed Hassadim, like Yeshsut.

And you already know that the first six Sefirot of the third Tevuna are called the Mem of Tzelem, and this is because they contain four Mochin: HB, and Hesed and Gevura. For the two Atarin, which are the two halves of Daat, do not couple with one another so as to raise the reflected light up to HB and reveal the Hassadim in the illumination of Hochma, since they have no matter for revealing Hochma, being in the discernment of covered Hassadim, and therefore the two halves of Daat are discerned as two separate Mochin. Hence they are discerned as four Mochin: HB and HG.

But the NHY of the third Tevuna, which are called the Lamed of Tzelem — the discernment of Yeshsut and the closed Mem, whose way is in revealed Hassadim — here the two halves of Daat couple with one another to raise the reflected light up to HB, so as to bring the illumination of Hochma outward and reveal the Hassadim. Thus the two halves of Daat, which are Hesed and Gevura, are found returning to being one Mochin. For they are obliged to couple and join with one another, in order to reveal the illumination of Hochma in the Hassadim, and therefore it is called Lamed, since here there are only three Mochin, namely: Hochma, Bina, Daat, for Hesed and Gevura became one Mochin, as explained (Item 127).

Behold, the externality of the Rechem, in the whole of AVI and Yeshsut, which is the Rosh of the first Tevuna, where the Mochin of ZA emerge from the coupling of AVI, is called the Mem of Tzelem. At the birth of ZA it diminished to the discernment of VAK, called crouching, and its GAR became HGT, as is known. Therefore these HGT also include GAR within them, since they came from the discernment of GAR — for during the pregnancy it was in the discernment of GAR, and also afterward, at the Gadlut of ZA, it is destined to return to the discernment of GAR. It is therefore discerned as the first six Sefirot of this Tevuna, namely KHB HGT up to the Chazeh. And it is discerned as Avir [air], meaning the light of Ruach, which is the light of Hassadim. There are two reasons for this: either from the time of Katnut, when it descended to the discernment of VAK, which is the light of Ruach; or from the time of Gadlut, when the illumination of Hochma is still withheld from them, since they are the discernment of AVI Ilain, which are from the Chazeh and above (as above, in Answer 176), being in covered Hassadim, and are therefore called by the name Avir even then. And they are also called by the name Hochma, since at the time of Gadlut they are destined to become the discernment of AVI Ilain, which are called Hochma. For this reason it is called the Yud of HaVaYaH, since AVI Ilain are the discernment of the Yud of HaVaYaH, as is known, for Aba is the Yud, and Upper Ima is the filling of Vav-Dalet in the filling of Yud. And it is also called Tzelem, since it is the root in which the lower letters are included, and therefore the Lamed and the Tzadi too are included in the Mem. (Item 127).

The Lamed of Tzelem is the NHY of the third Tevuna, for before the Mochin of ZA descend to clothe in these NHY, they are not yet fit to expand into ZA, since while they are clothed in the HGT of Tevuna, which is the Mem of Tzelem, they are in covered Hassadim, and the whole essence of ZA needs revealed Hassadim, as is known. They must therefore make a second descent to the NHY of Tevuna, which are destined, at the time of Gadlut, to become the discernment of Yeshsut in revealed Hassadim, as above in Answer 176. For this reason it is also called the first Hey of HaVaYaH, since the first Hey is Yeshsut, and HaVaYaH of SAG, as is known. It is therefore also called Bina, since the whole of AVI Ilain is called Hochma, and the whole of Yeshsut is called Bina, as is known. It is also the discernment of light that remained from Avir, for the matter of the Katnut of the third Tevuna came about through the rising of the bottom Hey to the Einayim, which is the secret of the Yud that entered into the discernment of the light of GAR and became Avir — meaning that it descended to the discernment of VAK and the light of Ruach. Now it is found that at the time of Gadlut, through the illumination of the coupling of the upper AB SAG, the bottom Hey descended from the Einayim, and the third Tevuna returned to being GAR; so the Yud again descended from Avir and returned to being light as before. This is why it is hinted at as the discernment of light that remained from Avir. But AVI Ilain, who are the discernment of the Mem of Tzelem, remain in the discernment of Avir even at Gadlut, since they are in the secret of “for He delights in mercy,” and do not reveal the discernment of the illumination of Hochma in the Hassadim, as above in Answer 177. It is therefore also called “a tower flying in the air,” meaning that sometimes, through the sin of the lower ones, the Yud returns and enters into the light, and becomes Avir again, and sometimes the Yud goes out from Avir and returns to being light. This is like something flying in the air. And it is the discernment of the Tzadi-Lamed of Tzelem, since it includes within it the Tzadi below it, but not the Mem above it, and therefore it lacks the Mem of Tzelem, and likewise it lacks the Yud of Avir — meaning, the discernment of the Avir of AVI Ilain, since the Yud of the Avir of AVI Ilain is permanently fixed there, both at Gadlut and at Katnut, and is considered there to be the discernment of complete GAR, being from the Chazeh and above, in the discernment of the GAR of Bina, where the illumination of Hochma does not apply, because of “for He delights in mercy.” This is not so with the Yud of the Avir of the Lamed of Tzelem, which are the discernment of Yeshsut, who need the illumination of Hochma; there the Yud that entered into the light and makes it into Avir — this Avir lacks GAR, since it needs the illumination of Hochma. Thus the power of the bottom Hey rules over it, as is known. And this is what is meant by saying that the Yud is lacking from Avir, namely the Yud of the Mem of Tzelem, which is always complete GAR — this does not apply in the Lamed of Tzelem, as explained. (Item 128; and Item 135; and Item 56).

For the emergence of the Mochin of ZA is in a very high place, since they emerge in the place of the Rosh of Yeshsut, when it is joined with AVI into a single Partzuf. Therefore, in order to fit them for the reception of ZA, they must diminish through two descents: the first, that at the time of birth, after the externality of Yeshsut becomes HGT, they descend from the discernment of GAR to HGT, which is the Mem of Tzelem. But even from here the Mochin are not yet fit for ZA, since there is the discernment of a place of covered Hassadim, for at the time of Gadlut they become the discernment of AVI Ilain, as above, in Answer 178. Therefore they need a second descent, namely to the Lamed of Tzelem, which is the place of revealed Hassadim, fit for ZA. However, even from this Lamed they do not receive from its internality, but only from its externality, and this externality is called by the name the Tzadi of Tzelem. (Item 128).

For the Mem of Tzelem is the discernment of the Yud of HaVaYaH, which is the discernment of AVI Ilain, as is known, and Upper Ima is the discernment of the filling of Vav-Dalet of the Yud, and she is called by the name Ehyeh. But the Lamed of Tzelem, which is the discernment of Yeshsut, is the discernment of the first Hey of HaVaYaH, since Tevuna is the discernment of HaVaYaH of SAG and not the discernment of Ehyeh. Therefore the name Ehyeh is concealed from the Lamed of Tzelem. (Item 132).

It is known that the filling of Yudin alludes to the first Tzimtzum, and the filling of Alfin alludes to the second Tzimtzum, which comes about through the rising of the bottom Hey to the Einayim. You also know that, regarding the GAR of Bina, which are the discernment of AVI Ilain, the rising of the bottom Hey to the Einayim does not bring it down to the discernment of VAK, since it does not need the illumination of Hochma in any case; and therefore it is in the secret of Avira Dachya [pure air], meaning that its Avir too is the discernment of GAR. However, all this is from the Chazeh and above of Tevuna, which is the Mem of Tzelem. But from the Chazeh and below, which is the discernment of the Lamed of Tzelem, and is the discernment of Yeshsut, which needs the illumination of Hochma, the bottom Hey that rose to the Einayim makes them into the discernment of VAK, since the power of the bottom Hey rules over them, and therefore they have the filling of Alfin. This is not so with AVI Ilain, from the Chazeh and above, where there is only the filling of Yudin, since the power of the bottom Hey in the Einayim, which is the secret of the second Tzimtzum, does not rule over them. Thus the filling of Alfin begins only with the Lamed of Tzelem. However, the name Ehyeh is concealed from it, since there is no Ehyeh except in Upper Ima, as is known. (Item 132).

The three letters Tzadi-Lamed-Mem [Tzelem] are three descents of the Mochin from the place of their emergence, which is the belly of AVI, until their arrival within the internality of ZA. The first descent is the descent of the GAR of Yeshsut, which are the discernment of the belly, to the discernment of VAK, and it is then called the Mem of Tzelem. In this clothing, however, they are not yet fit to expand into ZA, being in the discernment of covered Hassadim, as above in Answer 179. They therefore descend a second descent, to the NHY of this Tevuna, called the Lamed of Tzelem, where there is the place of revealed Hassadim, and from here they are fit to clothe in ZA. However, the lower one receives not from the internality of the upper one but only from its externality, as is known; and therefore the externality of this Lamed descends and expands together with the Mochin into ZA, and this externality is called the Tzadi of Tzelem, discerned as the third descent.

And this Tzadi is also called by the name Daat, meaning, the Daat that expands into ZA. For in the Lamed of Tzelem the Mochin are found in the discernment of from below upward, which is the discernment of a Rosh, but here, in the Tzadi, they descend and expand from above downward within ZA, and fill all his halls and chambers, as is known. It is therefore called the Vav of HaVaYaH, since in it is the discernment of the expansion into ZA, which is called Vav. And Vav is also the secret of Daat. Thus the Mem is the Yud of HaVaYaH, the Lamed is the Hey of HaVaYaH, and the Tzadi is the Vav of HaVaYaH. And they are the discernment of Habad, as explained. Yod-Hey, which are the Mem and the Lamed, are the discernment of surrounding lights, since they did not expand into the internality of ZA, as above. But the Tzadi is the discernment of internal Mochin, since it is what expands into the internality of ZA. (Item 137).

For the Mochin of Hochma-Bina are closed, meaning that Hochma does not illuminate to Bina, so that Bina could reveal the illumination of Hochma to ZA. And they do not develop except through Daat, as the Rav wrote (in item 151), see there. For through the coupling of Hesed-Gevura that is in Daat, the reflected light rises up to Hochma, and brings its illumination outward to Bina, and thus the light of Hochma is first received in the reflected light rising from Daat, and according to the measure of that reflected light, so is the illumination of Hochma it receives — if it is from phase Bet, its reception is found to be small, and if it is from phase Gimel, its reception is found to be great. As the Rav wrote in Mavo Shearim, Gate 5, Part 1, Chapter 9, and this is his language: "And thus it is found, that the drop of light descending from the mind called Hochma, through Daat, to Bina, is the stone weighed in Daat, to know whether it is heavy or light." And thus the phase of the light and the phase of the weighing have been explained, as they are being drawn from Hochma to Bina through Daat, see there the whole continuation. Thus the receiver from Hochma is the reflected light rising from Daat, and through Daat it is bestowed to Bina, and ZA receives the illumination of Hochma from Bina, since it is the emanator of ZA, as is known. However, this too is through Daat, namely, that in the same measure by which the reflected light rises from below upward and reveals the illumination of Hochma to Bina, so does this reflected light again expand from above downward, into ZA. And this is why the Rav orders here the Mochin of ZA in the order MaTzaL, that first is Hochma, and then Daat, and then Bina. (Item 139)

The matter of the Tzelem — its meaning is a garment of the Mochin, and it is the phase of the reflected light rising at the time of the coupling from below upward and clothing the direct light. For the direct light is the essence of the Mochin, and the reflected light is what clothes them. Now, this coupling for the sake of the Mochin of ZA is made in Aba ve Ima, at the time when they are joined with Yeshsut in a single Partzuf. And then Yeshsut are nullified in relation to Aba ve Ima and do not rise in name for themselves, as is known. Therefore the Tzelem is discerned as emerging and formed from the phase of Havayah-Ehyeh, which are the names of Aba ve Ima Ilain, and thus this reflected light that is the phase of the Tzelem emerged from the screen and coarseness of the phase of the Partzuf of Ima Ila'ah, which is the name Ehyeh. Therefore the Rav says that the three Yuds in the name Ehyeh are hinted at in the Lamed of Tzelem, for from there it is formed, as explained. (Item 136 and item 141)

The change is in the measure of the screen and coarseness that Aba ve Ima arouse in themselves, at the time they couple upon the Mayin Nukvin of ZA. For example, at the time of the first gestation, Aba ve Ima arouse the phase of the screen of the externality of themselves, where there is only the level of Nefesh. And in the phase of nursing they arouse the phase of the screen of phase Aleph within themselves, in which there is a level of the light of Ruach, this screen coming from their middle vessels. And in the phase of Gadlut they arouse in themselves the phase of the screen of phase Bet, in which there is a level of Neshama, which they arouse from their inner vessels. Therefore, the phase of the Tzelem of gestation is the phase of Nefesh in an outer vessel. And the phase of the Tzelem of nursing is the phase of Ruach in a middle vessel. And the phase of the Tzelem of Gadlut is the phase of Neshama in an inner vessel. (Item 144 and 145)

Also the Mochin of ZA divide into the phase of Aba ve Ima Ilain and Yeshsut, like the general Aba ve Ima. For Hochma-Bina of ZA are the phase of Aba ve Ima in covered Hassadim, and Aba does not bestow his illumination to Bina. Therefore Hochma-Bina of ZA are clothed in Netzah-Hod of Aba ve Ima, which are phases of extremities between which there is no coupling, and therefore they are closed, since Aba does not bestow to Bina. But the Daat of ZA, which is the phase of Yeshsut and revealed Hassadim, is clothed in the Yesodot of Aba ve Ima, where there is a place of coupling, and they couple and bring forth the illumination of Hochma outward and it is bestowed to Bina, and thus the Hassadim are found revealed in the illumination of Hochma, as above in answer 183, see there. Therefore only the mind of Daat is discerned as revealed. (And item 151)

This growth of Daat is in the secret of the reflected light that is raised by the upper light striking upon the coarseness in its Gevurot, which is the secret of the screen in the vessel of Malchut of the head, so that the reflected light rising from below upward is what clothes and measures the level of the direct light, as is known, and with this it also enlarges Hochma-Bina, even though they are above, as is the custom in all couplings. (Item 152)

For there is the phase of the screen and the coarseness with which the upper light couples and raises reflected light. As above in Answer 183; see there. And therefore it is that which enlarges and measures the measure of the Mochin. (There)