The
Holy
Idra
Zuta
AVI
that
Are
HB
74.
Rabbi
Shimon
raised
his
hands
and
was
glad.
He
said,
“Indeed,
it
is
the
time
to
reveal.”
Everything
is
needed
at
this
time,
when
holy
Atik,
the
most
concealed
of
all
that
are
concealed,
wanted
to
correct,
he
corrected
everything
such
as
male
and
female,
raising
Malchut
to
Bina
and
making
the
Malchut
the
Nukva
[female]
in
all
the
Sefirot,
where
each
Sefira
consists
of
a
male
and
a
Nukva.
This
Hochma,
which
is
the
entirety
of
everything,
Hochma
of
the
thirty-two
paths,
when
it
came
out
and
shone
from
holy
Atik,
it
shone
only
in
the
male
and
in
the
female,
for
Hochma
expanded
and
elicited
Bina
from
it.
You
find
that
they
are
male
and
female;
Hochma
is
the
father,
Bina
is
the
mother,
HB
are
weighed
on
an
equal
weight,
male
and
female,
both
equal,
and
because
of
them,
everything
exists
in
male
and
female.
Were
it
not
for
that,
they
would
not
exist.
In
the
world
of
Nekudim,
when
Malchut
rose
to
the
place
of
Bina,
it
became
a
Nukva
to
the
Keter-Hochma
that
remained
in
the
degree,
and
the
power
of
judgment
in
her
ended
the
Hochma
at
the
Parsa,
which
was
established
below
Keter
and
Hochma
and
took
Bina
and
TM
outside
the
degree.
It
is
known
that
the
upper
force
controls
the
ones
below
it.
Therefore,
the
power
of
judgment
that
they
received
from
the
Malchut
that
stands
above
them
became
a
Nukva
in
each
Sefira.
However,
they
did
not
persist
this
way
because
at
the
time
of
Gadlut,
Malchut
descended
once
more
from
the
place
of
Bina
to
her
place,
and
Bina
and
TM
that
fell
from
their
degree
returned
to
the
degree,
and
the
Parsa
and
all
the
incorporation
of
male
and
female
that
were
done
due
to
the
ascent
of
Malchut
to
Bina
where
canceled.
For
this
reason,
the
light
expanded
from
above
downward,
and
this
was
the
reason
for
the
breaking
of
the
vessels.
When
holy
Atik
wanted
to
correct,
it
corrected
everything
as
male
and
female,
since
through
the
ascent
of
Malchut
to
Bina,
each
Sefira
was
incorporated
in
the
Nukva
[female].
However,
in
a
place
where
male
and
female
were
incorporated
in
each
Sefira,
they
did
not
persist
because
in
Gadlut,
when
Malchut
descended
from
Bina
to
her
place,
and
Bina
and
TM
returned
to
their
degree
as
before,
the
incorporation
of
male
and
female
that
took
place
in
all
the
Sefirot
was
canceled.
Instead,
they
existed
in
another
existence
of
male
and
female,
in
the
world
of
correction,
when
the
Nukva
was
made
in
a
different
way.
Then
it
was
established
that
even
after
the
descent
of
Malchut
to
her
place,
the
Parsa
remains
fixed,
and
Bina
and
TM
that
returned
to
their
degree
do
not
connect
to
their
degree
when
they
are
below
the
Parsa.
Rather,
they
must
rise
above
the
Parsa
and
become
a
left
line
to
Keter
and
Hochma
there.
Since
they
have
already
suffered
from
the
judgments
of
Malchut,
they
will
not
be
able
to
completely
unite
with
the
Keter
and
Hochma
in
the
Rosh
to
be
one,
but
rather
become
the
left
side
of
the
degree,
while
the
Keter
and
Hochma
that
never
fell
from
the
degree
are
regarded
as
the
right
side
of
the
degree,
and
as
the
male,
since
right
is
the
male.
Bina
and
TM
that
fell
and
returned
to
the
degree
are
regarded
as
the
left
of
the
degree,
and
as
a
female,
since
the
left
is
a
female.
It
follows
that
after
the
form
of
incorporation
of
male
and
female
has
been
canceled
due
to
the
ascent
of
Malchut
to
the
place
of
Bina,
male
and
female
emerged
in
a
new
way.
This
Hochma,
which
is
the
entirety
of
everything,
Hochma
of
the
thirty-two
trails,
when
it
came
out
and
shone
from
holy
Atik
after
receiving
the
illumination
of
Gadlut
from
Atik
through
the
Dikna,
at
that
time,
Malchut
descended
from
Bina,
and
Bina
and
TM
returned
to
their
degree.
She
shone
only
in
a
male
and
female,
as
Bina
and
TM
that
rose
to
their
degree
did
not
truly
become
one
degree
with
Hochma,
but
were
distinguished
into
being
left
to
Hochma,
who
is
a
female.
It
follows
that
HB
shone
in
male
and
female.
Because
this
Hochma
expanded
and
has
already
taken
Bina
out,
although
now
Bina
returned
to
Hochma,
she
became
the
left
of
Hochma,
the
Nukva
of
Hochma,
who
never
fell
from
her
degree.
Thus,
they
were
established
as
male
and
female,
for
Hochma,
who
never
went
out
from
her
degree,
is
the
male,
and
Bina,
who
fell
and
later
returned
to
her
degree,
is
the
female.
However,
the
whole
of
the
raising
of
Malchut
to
Bina,
for
which
Bina
remained
a
female
to
Hochma,
was
in
order
for
ZON
and
the
worlds
to
exist.
This
is
why
the
name
of
HB
changed
into
father
and
mother
of
ZON,
since
all
their
labor
and
diminution
were
only
to
sustain
Mochin
and
persistence
to
ZA
and
Malchut,
their
children.
It
is
like
a
father
and
a
mother,
whose
labor
is
only
for
the
purpose
of
their
children.
This
is
why
it
was
said,
“Hochma
is
father,
Bina
is
mother,”
for
because
of
it,
the
name
of
Hochma
has
changed
into
“father,”
and
the
name
of
Bina
into
“mother.”
Since
HB
are
one
degree,
since
KH
[Keter
and
Hochma]
that
remained
from
the
degree
of
Bina
of
AA
are
called
Hochma,
male,
father,
and
Bina
and
TM
that
returned
to
the
degree
are
called
Bina,
female,
mother,
hence
HB
are
weighed
by
an
equal
weight,
male
and
female,
both
equal,
since
they
are
from
the
same
degree,
unlike
ZA
and
Malchut,
who
are
two
degrees,
upper
and
lower.
Because
of
them,
everything
exists
in
male
and
female,
where
ZA
and
Malchut
and
all
the
degrees
in
BYA
exist
in
Mochin
in
a
manner
of
male
and
female,
since
in
each
degree
there
are
ten
Sefirot,
and
KH
in
it
are
male,
and
Bina
and
TM
are
the
female.
Were
it
not
for
the
existence
of
the
male
and
female
of
HB,
whose
reason
is
the
ascent
of
Malchut
to
Bina,
ZON
and
BYA
would
not
have
existed.
75.
That
beginning,
the
Hochma
of
the
thirty-two
paths,
which
are
AVI,
is
the
father
of
all,
the
father
of
all
the
fathers,
who
are
HGT
of
ZA.
HB,
who
are
AVI,
connected
to
each
other
and
shine
in
one
another.
When
they
connect,
they
engender
ZA
and
Malchut,
and
faith,
Malchut,
expanded.
When
Yod
connected
to
Hey,
HB,
Bina
was
impregnated,
took
out
and
delivered
a
son,
ZA.
This
is
why
she
is
called
Bina,
since
she
gives
birth
to
the
son
of
Yod-Hey,
since
Bina
has
the
letters
of
Ben
[son
of]
Yod-Hey,
which
is
the
wholeness
of
everything,
since
HB
connect,
and
the
son,
ZA,
between
them,
is
the
entirety
of
everything
in
their
correction.
Thus,
there
is
wholeness
of
everything,
where
everything
is
father
and
mother,
HB,
son
and
daughter,
ZA
and
Malchut,
which
are
the
four
letters
Yod-Hey
Vav-Hey,
from
which
there
is
all
of
reality.
76.
These
matters
were
not
permitted
to
be
disclosed,
except
for
the
high
holy
ones
who
entered
the
Hochma
and
emerged
from
it
intact,
and
know
the
ways
of
the
Creator,
and
do
not
stray
from
them
to
the
right
or
to
the
left,
as
it
is
written,
“For
the
ways
of
the
Lord
are
upright;
the
righteous
walk
in
them
and
the
criminals
will
fail
in
them.”
Happy
is
he
who
has
been
rewarded
with
knowing
His
ways
and
will
not
stray
or
err
in
them,
since
matters
are
concealed
and
high
holy
ones
shine
in
them,
as
one
who
shines
from
the
light
of
the
candle.
These
words
were
given
only
to
those
who
entered
in
Hochma
and
came
out.
One
who
did
not
enter
and
come
out,
it
would
be
better
for
him
not
to
have
been
created,
since
it
is
revealed
to
holy
Atik,
the
most
concealed
of
all
that
are
concealed,
that
these
matters
shine
in
my
heart
in
the
wholeness
of
love
and
fear
before
the
Creator.
I
know
about
my
sons
who
are
here
that
they
entered
in
Hochma
and
emerged
from
it
intact,
and
shone
in
these
words,
and
not
in
all
of
them.
Now,
they
shine
in
wholeness,
as
it
should
be,
happy
am
I
with
them
in
that
world.
77.
Everything
that
was
said
about
holy
Atik,
and
everything
that
was
said
about
ZA,
are
all
one
thing;
no
separation
hangs
on
it.
78.
The
beginning,
called
“father,”
is
incorporated
in
Yod
that
is
dependent
and
shines
from
the
holy
Mazal,
the
Dikna.
This
is
why
the
Yod
contains
the
letters
Vav-Dalet
[in
pronouncing
the
letter
Yod],
since
in
its
filling,
it
is
Yod-Vav-Dalet,
indicating
that
other
Partzufim
are
included
in
Abba,
Ima,
ZA,
and
Malchut,
implied
in
the
Vav-Dalet.
The
letter
Hey,
Ima,
is
in
the
shape
of
Vav-Dalet,
Vav
is
ZA,
and
Dalet
is
Malchut.
Yod
is
the
incorporation
of
all
the
other
letters,
since
the
beginning
of
each
letter
is
with
a
dot,
Yod,
indicating
that
all
the
degrees
are
included
in
Abba.
Yod
is
the
beginning
and
end
of
everything,
since
upper
Hochma,
which
is
the
beginning
of
everything,
is
called
Yod,
and
the
bottom
Hochma,
which
is
the
end
of
everything,
Malchut,
is
called
Yod.
79.
That
river
that
is
extended
and
comes
out,
Bina
that
emerges
from
Hochma,
is
called
the
next
world,
since
it
always
comes
and
never
stops.
This
is
Eden
of
the
righteous,
who
will
be
rewarded
with
the
life
of
the
next
world,
Bina
that
returns
to
Hochma,
called
the
“bottom
Eden,”
which
always
waters
the
garden,
ZON,
and
does
not
stop.
It
is
written
about
it,
“And
like
a
spring
of
water
whose
water
never
ceases.”
That
next
world
was
created
in
Yod
through
Hochma
that
is
called
Yod,
as
it
is
written,
“And
a
river
comes
out
of
Eden,”
Bina
that
comes
out
from
Hochma,
called
the
“upper
Eden,”
to
water
the
garden,
ZON,
who
are
called
Vav-Dalet,
since
Yod
in
its
filling
consists
of
two
letters
Vav-Dalet,
meaning
Yod-Vav-Dalet.
80.
Vav-Dalet
are
included
in
the
Yod.
The
planting
of
the
garden,
which
is
ZA,
is
called
Vav.
There
is
also
another
garden
called
Dalet,
Malchut,
which
is
watered
from
Vav,
ZA,
as
it
is
written,
“And
a
river
comes
out
of
Eden
to
water
the
garden.”
Eden
is
the
upper
Hochma,
and
it
is
a
Yod.
“To
water
the
garden”
is
Vav,
ZA.
“And
from
there
it
parted
and
became
four
heads.”
This
is
Dalet,
Malchut,
and
everything
is
included
in
Yod.
81.
Because
everything
is
included
in
Yod,
Hochma,
Hochma
is
called
the
“father
of
everything,”
the
father
of
the
fathers,
who
are
HGT
of
ZA,
the
beginning
of
everything,
the
house
of
everything,
as
it
is
written,
“By
wisdom
a
house
is
built,
and
as
it
is
written,
“You
have
made
them
all
with
wisdom.”
Hochma
in
its
place
was
not
revealed
and
was
not
known.
When
it
connected
to
Ima,
Bina,
it
was
implied
in
Ima.
This
is
why
Ima
became
the
entirety
of
everything,
and
the
beginning
and
end
of
everything
are
implied
and
known
in
her:
upper
Hochma
and
lower
Hochma,
Malchut,
since
everything
is
concealed
in
her.
82.
The
entirety
of
everything
is
the
holy
name,
Yod
of
HaVaYaH
that
includes
the
Hochma
of
the
thirty-two
trails,
which
is
Abba.
The
letter
Hey
is
Ima,
Bina;
Vav-Hey
are
the
children,
ZA
and
Malchut,
who
are
crowned
from
Ima;
and
Bina
contains
them,
since
Yod,
Hochma,
connects
to
the
Hey,
Ima,
and
they
give
birth
to
a
son,
ZA,
and
they
are
the
letters
of
Bina,
father
and
mother,
which
are
Yod-Hey,
and
a
son
between
them,
since
Bina
has
the
letters
of
Ben
Yod-Hey
[the
son
of
Yod-Hey].
83.
Bina,
Ima,
is
also
called
Tevuna,
when
she
nurses
the
two
children,
who
are
a
son
and
a
daughter,
Vav-Hey,
ZA
and
Malchut,
since
everything
is
included
in
the
letters
Ben
[son]
and
Bat
[daughter].
Tevuna
has
the
letters
of
son
and
daughter,
Vav-Hey,
and
everything
is
one
whole,
Tevuna.
84.
The
first
correction
that
King
Solomon
revealed
and
said,
“You
are
beautiful,
my
wife,”
is
about
Ima,
to
whom
Abba
calls
“my
wife.”
The
second
correction
that
he
said
is
“with
me
from
Lebanon,
my
bride.”
She
is
called
a
“bride,”
the
Nukva
of
below,
Malchut.
Not
both
of
them
are
in
the
Nukva
below,
in
Malchut,
since
the
first
Hey
of
HaVaYaH
is
not
called
“my
bride”
but
“my
wife,”
since
AVI
are
called
“friends.”
The
bottom
Hey
is
called
a
“bride”
at
certain
times,
times
when
the
male,
ZA,
does
not
connect
to
her
and
departs
from
her.
At
that
time,
it
is
written,
“You
shall
not
approach
a
woman
in
her
menstrual
impurity.”
When
the
Nukva
is
being
purified
and
the
male
wants
to
connect
with
her,
she
is
called
a
“bride,”
since
she
truly
comes
as
a
bride,
where
for
each
coupling,
the
Malchut
is
built
with
ten
Sefirot
anew
and
is
regarded
as
a
bride.
Conversely,
AVI,
their
coupling
is
perpetual
and
does
not
stop.
85.
However,
this
Ima,
the
desire
of
AVI,
never
stops.
They
emerge
as
one
and
remain
as
one.
One
does
not
stop
from
the
other,
and
does
not
depart
from
the
other.
This
is
why
it
is
written,
“And
a
river
comes
out
of
Eden,”
always
coming
out
and
never
ceasing,
as
it
is
written,
“And
like
a
spring
of
water
whose
water
never
ceases.”
For
this
reason,
it
is
written
about
Ima,
“my
wife,”
since
they
are
in
the
desire
of
brotherhood
and
friendship,
in
complete
unity.
However,
here,
in
Malchut,
she
is
called
a
“bride”
because
when
the
male,
ZA,
comes
to
connect
with
her,
she
is
a
bride
whose
ten
Sefirot
are
built
anew
with
Mochin
and
NHY
for
each
coupling,
since
she
truly
comes
as
a
bride.
86.
This
is
why
Solomon
interprets
two
corrections
of
the
Nukva:
in
Ima
and
in
Malchut.
The
first
correction
in
Ima,
who
is
concealed,
is
because
Ima
is
hidden
and
concealed.
The
second
correction
in
Malchut
is
not
so
concealed.
Afterwards,
it
attributes
all
the
merit
of
Malchut
in
that
one
above,
in
Malchut,
as
it
is
written,
“The
only
one
of
her
mother,
pure
to
her
who
bore
her.”
Because
Ima
is
crowned
in
the
crown
of
the
bride,
since
Malchut,
the
bride,
ascended
and
was
incorporated
in
Ima,
and
the
will
of
the
Yod,
Hochma,
never
stops
from
her,
she
is
gripped
in
the
upper
ones
and
lower
ones
as
one.
This
is
why
all
the
freedom
of
the
slaves
was
placed
in
her
authority,
all
the
freedom
of
everything,
all
the
freedom
of
the
wicked
to
purify
everything,
as
it
is
written,
“In
that
day,
he
will
atone
for
you.”
It
is
also
written,
“And
you
shall
consecrate
the
fiftieth
year;
it
is
a
jubilee.”
A
Yovel
[jubilee/fiftieth
year
anniversary]
is
as
it
is
written,
“On
a
stream
[spelled
like
Yovel]
it
shall
send
forth
its
roots,”
since
“stream”
means
river,
since
that
river,
Ima,
which
comes
and
is
extended
and
comes
out,
and
always
comes,
incessantly,
to
the
garden,
Malchut.
87.
It
is
written,
“If
you
call
for
understanding
[Bina],
give
your
voice
to
intelligence
[Tevuna].”
Since
it
is
written,
“If
you
call
for
understanding,”
why
is
it
written
“give
your
voice
to
intelligence”?
When
Bina
nurses
a
son
and
a
daughter,
she
is
called
Tevuna.
Which
of
them
is
superior?
Bina.
Bina
is
the
father
and
the
mother
and
the
son,
since
Yod-Hey
are
father
and
mother,
and
the
son,
Vav,
is
between
them,
for
Bina
has
the
letters
of
Ben
Yod-Hey.
Tevuna
is
of
all
the
children,
the
letters
of
Ben
and
Bat
[son
and
daughter
respectively],
Vav-Hey.
Yod-Hey
are
not
mentioned
in
her.
From
this
we
learn
that
Bina
is
superior
to
Tevuna,
since
the
father
and
mother,
Yod-Hey,
are
found
only
in
Bina.
In
Tevuna,
Yod-Hey
are
not
mentioned
since
Tevuna
is
VAK
of
Bina.
Ima
lies
on
the
children,
which
are
Vav-Hey,
and
Ima
herself
is
not
revealed
there.
Hence,
there
are
only
son
and
daughter
in
the
letters
of
Tevuna,
Vav-Hey,
and
not
Yod-Hey.
You
find
that
the
inclusion
of
the
two
children,
ZA
and
Malchut,
is
called
Tevuna,
and
the
inclusion
of
the
father,
mother,
and
son,
Hochma
and
Bina
and
ZA,
is
called
Bina.
When
wanting
to
include
Yod-Hey,
too,
they
are
included
in
Bina.
It
follows
that
when
ZA
clothes
YESHSUT,
it
has
only
VAK,
and
when
it
clothes
AVI,
it
has
Yod-Hey,
GAR.