The
Holy
Idra
Rabah
The
Sowing
Off
323.
All
the
judgments
that
are
present
from
the
male,
from
ZA,
are
harsh
at
first
and
calm
at
last.
All
the
judgments
that
are
present
from
the
Nukva
are
calm
at
first
and
harsh
at
last.
Had
they
not
become
as
one,
the
world
would
have
been
unable
to
tolerate,
until
Atik
of
the
Atiks,
the
most
concealed
of
all,
separated
them
from
each
other
and
then
united
them
so
as
to
be
perfumed
together.
ZA
is
the
right
line
and
Nukva
is
the
left
line.
The
right
line
is
extended
from
the
dot
of
Holam,
the
Yod
that
enters
the
Ohr
[light].
Hence,
all
the
judgments
that
are
present
from
the
male,
from
ZA,
are
harsh
at
first,
as
they
are
the
judgments
of
the
screen
of
Malchut
that
entered
in
Bina.
However,
they
are
calm
at
last
since
afterwards,
Hassadim
are
revealed
on
this
screen
and
the
judgments
are
calmed.
All
the
judgments
that
are
present
from
the
Nukva
are
calm
at
first
since
the
Nukva
is
extended
from
the
left
line,
whose
beginning
is
the
exit
of
the
Yod
from
the
Avir
[air],
when
the
judgments
of
the
screen
are
canceled.
However,
in
the
end,
they
are
harsh
because
all
the
judgments
are
extended
from
the
control
of
the
left.
However,
both
of
them
are
connected
together
in
the
middle
line,
Tifferet.
For
this
reason,
the
male
judgments
are
weakened
by
the
Nukva,
in
which
the
Yod
went
out
from
the
Avir,
and
the
judgments
of
the
Nukva
are
weakened
by
the
male
since
he
gives
them
to
his
posterior
and
thereby
cancels
their
control.
Had
they
not
become
as
one,
the
world
would
have
been
unable
to
tolerate
since
through
their
adhesion
together,
the
judgments
in
them
are
weakened.
The
judgments
in
them
continue
until
the
Atik
of
Atiks,
the
most
concealed
of
all,
separated
them
from
each
other,
which
is
the
sowing
off,
having
sowed
them
off
from
one
another,
and
then
connected
them
so
as
to
be
perfumed
together,
to
connect
face-to-face,
and
all
the
judgments
in
them
were
perfumed.
324.
When
he
separated
them,
he
dropped
sleep
on
ZA
and
separated
the
Nukva
from
the
back
of
his
sides
and
established
her
with
all
the
corrections.
He
concealed
her
for
the
day
of
Shabbat
[Sabbath],
to
bring
her
to
the
male,
to
ZA,
as
it
is
written,
“And
the
Lord
God
dropped
sleep
on
the
man,
and
he
slept.”
“And
he
slept”
is
as
it
is
written,
“Awaken!
Why
do
You
sleep,
Lord?”
It
is
also
written,
“And
He
took
one
of
his
ribs,”
the
Nukva,
and
she
rose
to
AVI
and
was
corrected,
and
Rachamim
and
Hesed
are
sunken
in
its
place,
as
it
is
written,
“and
closed
up
the
flesh
in
its
place,”
and
as
it
is
written,
“And
I
will
remove
the
stony
heart
from
your
flesh
and
I
will
give
you
a
heart
of
flesh.”
The
root
of
the
Nukva
is
Malchut
of
the
self-reception
that
ended
the
VAK
of
Nekudim.
That
is,
the
last
king
who
was
there,
where
from
him
and
below
were
the
separated
BYA.
It
was
discerned
then
that
ZA
was
in
HBD
HGT
of
vessels
and
Nefesh-Ruach
of
lights.
The
world
of
Atzilut
of
Nekudim
ended
at
the
point
of
Chazeh
in
Tifferet
of
ZA
because
of
the
Malchut
that
ascended
to
the
place
of
Bina
of
ZA,
Tifferet,
and
ended
the
light
of
Atzilut
so
it
would
not
expand
further,
and
all
the
vessels,
which
are
the
two
bottom
thirds
of
Tifferet
of
ZA
from
the
Chazeh
and
below,
as
well
as
all
three
Sefirot
NHY,
went
out
from
Atzilut
and
became
BYA.
Malchut
takes
into
her
own
possession
anything
that
is
in
BYA,
since
she
is
the
one
who
took
them
out
at
the
time
of
Katnut
of
Nekudim,
and
she
is
also
the
one
who
returned
them
to
Atzilut
during
the
Gadlut
prior
to
the
breaking
of
the
vessels.
This
is
so
because
then
the
restriction
of
Malchut
was
removed
from
Bina
of
ZA,
Tifferet,
to
her
place
in
the
point
of
this
world,
while
BYA,
who
are
TNHY
of
ZA,
which
went
out
from
the
degree
of
ZA
to
below
the
ending
Malchut,
returned
to
the
phase
of
ZA
of
Atzilut.
Since
there
is
no
absence
in
the
spiritual,
it
is
discerned
that
the
ending
Malchut
remains
in
the
place
of
Chazeh
of
ZA
now,
too,
and
only
the
force
of
restriction
in
her
descended
to
the
point
of
this
world,
and
those
BYA,
which
were
under
her
authority
before,
during
the
Katnut,
have
now
connected
to
her
to
the
phase
of
Atzilut
and
became
her
bottom
nine.
This
is
so
because
the
ending
point
in
Chazeh
of
ZA
became
the
Keter,
and
TNHY
of
ZA
became
HB
and
her
HGT
NHYM,
in
a
way
that
during
the
Gadlut
of
Nekudim,
prior
to
the
breaking,
two
degrees
were
made
of
BYA
that
returned:
1)
when
they
returned
to
the
state
of
TNHY
of
ZA,
as
they
were
prior
to
the
self-reception,
2)
when
the
entire
Partzuf
of
Malchut
of
ZA
was
built
from
them
and
TNHY
of
ZA
were
from
them,
her
nine
Sefirot
HB
HGT
NHYM.
From
here,
in
the
world
of
correction,
when
ZA
sorts
his
NHY
and
acquires
new
NHY
of
vessels,
which
are
GAR
of
lights,
at
that
time,
the
Nukva,
too,
obtains
nine
Sefirot
HB
HGT
NHYM
of
vessels,
and
is
built
into
a
complete
Partzuf
of
ten
Sefirot.
Also,
if
the
sins
of
the
lower
ones
cause
the
return
of
ZA
into
the
state
of
VAK,
and
the
new
NHY
that
were
sorted
for
him
from
BYA
are
canceled,
at
that
time,
the
bottom
nine
of
Malchut
are
also
canceled
since
the
two
of
them
have
the
same
root.
Thus
far,
we
spoke
of
the
separated
Nukva
of
ZA,
whose
root
is
the
ending
Malchut
of
Nekudim.
She
is
not
regarded
as
the
left
of
ZA,
but
the
Malchut
that
ends
him
completely.
She
is
called
“Malchut
that
is
separated
from
ZA,”
who
is
another
degree,
below
ZA,
which
receives
from
him
all
her
nine
Sefirot
HB
HGT
NHYM,
from
his
TNHYM.
Her
root,
which
is
set,
is
his
point
of
Chazeh
from
the
perspective
of
the
vessels.
From
the
perspective
of
the
lights,
which
are
only
Nefesh-Ruach,
HGT
NHY,
the
root
of
Malchut
that
is
set
in
ZA
is
discerned
at
a
point
under
his
Yesod.
These
two
relations
are
only
because
of
the
inverse
relation
between
vessels
and
lights,
but
they
are
one
point,
the
point
of
Sium
[end/conclusion]
of
his
VAK,
as
they
were
in
Nekudim
during
the
Katnut.
Also,
there
are
Nukva
in
the
Guf
of
ZA,
which
never
parts
from
him.
This
is
his
left
side,
since
the
Daat
consists
of
right
and
of
left
because
it
subdues
the
two
lines
right
and
left.
The
right
in
it
is
ZA
himself,
and
the
left
in
it
is
Malchut,
the
Nukva
in
his
Guf.
So
it
is
in
Tifferet,
and
so
it
is
in
Yesod,
since
wherever
the
middle
line
is,
it
contains
within
it
right
and
left,
where
the
right
is
ZA
and
the
left
is
the
Nukva
in
his
Guf,
and
both
are
one
degree
whose
level
is
equal.
Everything
we
said
about
the
separated
Nukva,
does
not
apply
to
this
Nukva
in
his
Guf.
In
the
beginning
of
the
correction
of
the
separated
Nukva,
the
Emanator
connected
her
with
the
Nukva
in
the
Guf
of
ZA,
when
Tifferet
expanded
from
the
Tabur
of
the
heart,
from
the
hole
of
the
Chazeh,
called
“Tabur
of
the
heart,”
where
there
is
the
separated
Malchut
of
ZA
that
stands
inside
ZA,
and
made
her
a
receptacle
and
transferred
her
to
the
other
side,
the
side
of
the
posterior
of
ZA.
By
this
she
became
his
left,
called
the
“Nukva
in
his
Guf.”
By
this,
He
mixed
the
separated
Nukva
with
the
Nukva
in
his
body
and
the
two
of
them
became
one
Nukva,
whose
place
is
no
longer
in
the
hole
of
the
Chazeh,
the
hole
of
the
anterior
of
ZA,
but
in
the
middle
line,
in
the
posterior
hole,
which
is
a
mixture
of
the
Nukva
in
his
body
with
the
separated
Nukva.
In
that
state,
Nefesh-Ruach
of
Nefesh
of
Nukva
emerged
in
the
vessels
of
HBD
HGT,
and
he
corrected
Partzuf
Nukva
up
to
Tabur,
up
to
her
Chazeh
in
the
phase
of
Nefesh.
Afterwards,
when
GAR
of
Neshama
of
ZA
came
out
with
new
NHY
of
the
vessels,
the
bottom
nine
of
the
light
of
Ruach
of
Nukva
are
incorporated
in
these
NHY,
and
all
ten
Sefirot
of
Ruach
of
the
Nukva
are
built,
as
well
as
Mochin
of
Ruach,
which
are
Mochin
of
the
left.
That
is,
she
received
light
of
Hochma
that
is
extended
in
the
left
line.
Had
the
Nukva
not
moved
to
the
posterior
side
to
unite
with
the
Nukva
in
the
Guf
of
ZA,
but
rather
stood
in
her
place
at
the
point
of
the
hole
of
the
Chazeh
on
the
anterior
side
of
ZA,
it
would
have
turned
out
that
when
the
Mochin
of
the
left,
GAR
of
Ruach,
came
out
for
the
Nukva,
she
would
have
received
them
from
ZA,
as
any
lower
degree
that
receives
from
the
upper
one,
and
even
more
so
when
her
nine
Sefirot
come
from
the
new
TNHY
of
ZA.
Then
the
left
would
have
been
sweetened
in
Hassadim
since
ZA
is
the
middle
line,
for
the
right
and
left
are
united
in
it,
and
then
the
Nukva
could
have
received
them.
But
now
that
she
stands
in
the
posterior
side
of
ZA,
which
means
that
she
was
mingled
together
with
the
Nukva
in
his
body,
you
find
that
when
the
Mochin
came
out
from
the
left
line,
from
Ima,
the
separated
Nukva
took
them
straight
from
the
left
line
of
Ima
like
the
separated
Nukva
in
the
Guf
of
ZA.
By
this,
they
became
two
Partzufim,
where
Partzuf
ZA
is
all
right,
receiving
only
from
the
right
line
of
Ima,
and
the
Partzuf
of
the
separated
Nukva,
which
adhered
to
him
in
the
back,
is
all
left
since
it
takes
only
the
left
line
from
Ima,
like
the
Nukva
in
his
Guf.
Understand
that
although
for
herself,
the
Nukva
in
the
Guf
of
ZA
receives
only
left
from
Ima,
it
does
not
blemish
the
correction
of
the
middle
line
at
all,
since
his
entire
left
side
comes
to
him
because
he
unites
the
right
line
and
left
line
in
Ima,
and
as
a
result,
he
himself
has
right
and
left,
as
well.
Thus,
the
Nukva
in
his
Guf,
the
left
side,
is
already
well
sweetened
in
the
right,
and
there
is
no
judgment
in
her
at
all,
for
even
the
left
arm
of
ZA
is
also
called
“the
right
of
the
Lord.”
Conversely,
the
separated
Nukva,
which
now
received
Mochin
of
the
left
once
more,
since
she
became
as
a
Nukva
in
his
Guf,
these
Mochin
have
not
received
any
sweetening
yet
from
the
Hassadim
of
the
middle
line,
since
they
have
not
reached
it
at
all.
Rather,
they
arrived
straight
from
the
left
line
of
Ima
to
the
separated
Nukva
that
is
adhered
to
the
posterior.
And
since
there
is
no
unification
of
the
middle
line
in
her,
she
is
in
a
state
of
left
without
right,
which
are
harsh
judgments,
and
she
could
not
withstand
them.
The
whole
correction
that
is
needed
here
is
only
to
separate
the
Nukva
from
the
posterior
of
ZA
and
return
her
to
the
anterior
of
ZA,
in
the
hole
of
the
Chazeh
of
ZA,
so
that
everything
that
she
receives,
she
will
receive
only
from
ZA,
the
middle
line,
and
then
she
will
have
Hochma
and
Hassadim
together,
which
are
the
whole
completeness.
The
Zohar
explains
how
He
separated
the
Nukva
from
the
posterior
of
ZA
and
placed
her
in
front.
When
He
separated
ZA
and
Nukva
from
adhesion
of
the
posterior,
He
cast
sleep
on
ZA,
meaning
the
Mochin
of
Neshama,
which
are
Hochma
and
Hassadim
to
which
ZA
grips,
departed
from
him,
leaving
in
him
only
the
left
side
of
the
Mochin,
which
are
Bina
and
Gevura
that
the
Nukva
clung
to.
These
Mochin
are
sleep
and
closing
of
the
eyes
since
the
Hochma,
the
Einayim
[eyes]
is
concealed
since
they
cannot
shine
without
Hassadim,
as
it
is
written,
“And
the
Lord
God
cast
sleep
on
the
man
and
he
slept.”
He
separated
the
Nukva
from
the
posterior
side
of
ZA,
meaning
the
Emanator
awakened
the
screen
by
returning
the
Yod
to
the
Ohr
[light],
and
the
posterior
Mochin
of
the
Nukva
departed.
This
is
regarded
as
taking
the
rib
from
ZA
since
its
illumination
has
been
canceled.
Afterwards,
she
returned
to
the
point
of
Chazeh
as
she
was
before
she
was
moved
to
the
posterior
of
ZA,
as
it
is
written,
“And
He
took
one
of
his
ribs,”
and
then
ZA
and
Nukva
ascended
to
AVI,
as
it
is
written,
“And
the
Lord
God,”
AVI,
“built
the
rib,”
the
Nukva,
drawing
new
Mochin
for
ZA
and
for
new
NHY,
from
which
there
are
all
the
new
Mochin
of
the
Nukva.
He
concealed
her
for
the
Sabbath
day,
preparing
her
for
a
coupling
on
the
Sabbath
day,
when
ZON
has
Mochin
of
Haya,
which
are
suitable
for
engendering.
325.
At
twilight,
when
the
Shabbat
[Sabbath]
wanted
to
enter,
He
created
the
harm-doers
of
the
world:
spirits
and
demons
and
storms.
Before
He
completed
them,
the
queen
came
with
all
her
corrections
from
the
Shabbat
and
sat
before
Him,
since
on
that
day,
she
obtains
GAR
of
Haya
that
subdue
and
revoke
all
the
harm-doers
and
the
Sitra
Achra,
and
then
there
is
no
governance
in
the
world
but
hers.
When
she
sat
before
Him,
He
left
those
creations
and
they
were
not
completed,
for
because
the
queen
sits
with
the
king
and
they
connected
face-to-face,
who
will
come
between
them
and
who
will
approach
them?
When
they
connected,
they
were
perfumed
in
one
another
since
the
Shabbat
is
a
day
in
which
everything
is
perfumed.
Because
of
it,
the
judgments
were
perfumed
in
one
another
since
the
male
judgments,
which
are
harsh
at
first,
are
perfumed
at
the
beginning
of
the
Nukva,
where
the
judgments
are
calm,
while
the
judgments
of
the
Nukva,
which
are
harsh
at
last,
are
perfumed
at
the
end
of
the
Dechura
[male],
where
the
judgments
are
calm.
Thus,
the
upper
ones
and
lower
ones
were
corrected.