Questions and Answers on the Meaning of the Topics

31. How are the ascents of the lights to the Rosh of SAG different from all the other Partzufim?

The records of SAG connected with the records of the inner MA and BON. This caused a new restriction at the point of phase two. (Inner Light, Item 7)

32. How many lights rose from below the Tabur for MAN?

Two kinds of lights: the lower nine of SAG, and ZON of the inner AK. (Inner Light, Item 7)

33. What is the new light that emerged by the restriction of NHY and their ascent upward?

By the restriction of NHY, the records contained in it rose with the screen to the Rosh of SAG, to Nikvey Einayim, which are phase one, and a level of phase one was extended, called MA and BON. When the coarseness of the Guf in the screen was recognized, it descended from there to its place in the Guf, which is the Tabur. This is regarded as the Katnut of Nekudim. (Inner Light, Item 10)

34. Is the light that came out of the Nikvey Einayim self or additions?

It is the self of the light of Nekudim because what appears in the beginning of the emanation is the self. (Inner Light, Item 10)

35. What is the level that came out of the Nikvey Einayim?

The level is primarily phase one, which is the level of ZA. However, there is also the phase of male there, which has a level of phase two as clothing that remains from the last phase. (Inner Light, Item 14)

36. How many kinds of coupling were there for the purpose of Nekudim?

Two kinds of coupling: The first coupling was by the ascent of the screen and the records to the Rosh of SAG, to the Nikvey Einayim, from which came the phase of Katnut of Nekudim. The second coupling was by the coupling of AB and SAG, and the breaching of the Parsa. Consequently, the AHP returned to the phase of Rosh, and from here emerged the Gadlut of Nekudim. (Inner Light, Item 14)

37. What is the core and the self of Nekudim?

The light that came out of the Nikvey Einayim is considered the self of the Nekudim. (Ibid.)

38. What is the first phase of Nekudim?

The first Rosh that came out of the Tabur of the inner AK and up to the Chazeh, called YESHSUT, is the first phase of Nekudim. However, it is considered Akudim since the coarseness in the screen that stands at the place of the Tabur is completely inactive from below upward; hence, this Rosh has nothing of the phase of Nekudim. (Inner Light, Item 20)

39. What is the second phase of Nekudim?

The AHP that emerged from the first Rosh and were considered, in relation to it, as the phase of Guf and receiving from it, are the second phase of Nekudim. Also, they are the GAR of Nekudim. (Inner Light, Item 20)

40. What is the third phase of Nekudim?

The phases of the real Guf of Nekudim, which are below the AHP, are the third phase of Nekudim. They are called the “seven lower Sefirot of the Nekudim.” (Inner Light, Item 20)

41. From where do GAR of Nekudim take light?

GAR of Nekudim receive from the first three corrections of Dikna in their gathering place, called Shibolet HaZakan. This is because the three corrections of Dikna in their place in the Rosh are the phase of the first Rosh of the Dikna. (Inner Light, Item 20)

42. Why did GAR of Nekudim not die?

Because they received their illumination from Shibolet HaZakan. However, the lower seven received their illumination only from the Hotem Peh, and therefore died. (Item 23)

43. Why is there no cancellation in the Keter, but only in the posterior of AVI?

Because Keter is the phase of male of the MA and BON, which has phase two of clothing, while Hochma and Bina are the phase of female, which has only the coarseness of phase one. For this reason, the male has the level of Bina, which is the light of Ozen, as well as the phases of GAR from the beginning of its creation. Therefore, even its posterior was not canceled, whereas the female, which is HB, has only the level of phase one, which is ZA. Thus, she could not receive the level of GAR, and their posterior were canceled. (Inner Light, Item 23)

44. Why is the illumination of Nekudim primarily only through the anterior?

Because the light of Einayim does not shine to the posterior vessels, but to the anterior vessels, which are above the Tabur, which are here up to the Peh. The lower seven are all regarded as from the Tabur downward because the AHP went out and became the phases of HGT. However, some illumination comes to them through the sides, as light of Hassadim. (Inner Light, Item 25)

45. Why does the Guf of Nekudim begin from Daat and not from Keter, as in every other place?

Because the first Rosh took the two Sefirot Keter and Hochma, called GE, and the second Rosh has only Bina and ZON, meaning AHP of the first Rosh. It is known that the first Rosh does not join Partzuf Nekudim in any way, and only the second Rosh is regarded as the Rosh of the Nekudim. It is also known that the entire amount in the Rosh passes and clothes in the Guf. Thus, since there are no more than three vessels Bina, ZA, and Malchut in the Rosh, there are no more than these three vessels in the Guf, lacking Keter and Hochma. (Inner Light, Item 26)

46. Why is Keter not called Daat?

Because there is light of Ozen in Keter, too, since there is the phase of male there, who has phase two of clothing. (Inner Light, Item 26)

47. From which place in Dikna are the GAR of Nekudim extended?

From Shibolet HaZakan. (Inner Light, Item 4)

48. What caused the ascent of the dots from MA and BON?

Because the screen had been refined of its entire coarseness and equalized with Malchut of the Rosh, as it is known about the rest of the Partzufim. (Inner Light, Item 6)

49. Which renewal occurred in the ascent of the screen of SAG compared to the rest of the Partzufim?

Here in SAG, the screen consists of records of two Partzufim: its own Partzuf, and Partzuf Galgalta of AK. (Inner Light, Item 6)

50. How did phase four in the screen of SAG connect after it had already been refined into phase one?

Phase four is primarily from the Tabur of Partzuf Galgalta of AK downward. Even though the screen had already been refined from there, it still does not relate to the vessels in any way, as there is no refinement in the vessels. However, when the vessels are empty of light, they are quiet, inactive. Thus, when the light of SAG reached there, phase four returned and reappeared as in the beginning. (Inner Observation, Item 7)

51. Why did the level of Keter not come out of the bottom Hey in the Nikvey Einayim as in Partzuf Galgalta?

Because the first Hey is the principal, since the screen is from Partzuf SAG. The bottom Hey is subordinate to it, having connected to it through the illumination of SAG below Tabur. (Inner Observation, Item 7)

52. Why did the screen rise to the Nikvey Einayim and not to the Peh?

Because the last phase does not leave a record, except from the phase of clothing, from which there is no expansion of vessels. Also, nothing remains of the phase of extension but phase one. For this reason, it rose to its corresponding phase in the Rosh, which is the Einayim. (Ibid.)

53. Why do all the corrections depend primarily on MA and BON?

Because the bottom Hey connected only in MA and BON, and not in the Partzufim before it. She comes from below Tabur of the inner AK, which is the root of any restriction and judgement in the worlds. (Inner Observation, Item 8)

54. Why is the world of Nekudim called only BON?

Because everything that is considered MA was broken in the breaking of the vessels, and only its phase of first Hey remained, which is attributed to BON. (Inner Observation, Item 8)

55. Which Partzuf of AK does the ARI deal with?

Partzuf SAG of AK. This is so because it is forbidden to engage in the first two Partzufim Galgalta of AK and AB of AK. (Inner Light, Item 1)

56. From where are the Mochin of SAG?

HGT of AK are Neshama and Mochin to the Rosh of SAG. (Inner Light, Item 1)

57. Why does SAG begin from the Ozen?

Because Partzuf SAG comes out on a screen of coarseness of phase two, which raises reflected light and clothes only up to Bina, whose name in the Rosh is Ozen. (Inner Light, Item 1)

58. Where does SAG end?

Before the second restriction, it expanded to the Sium Raglayim of AK, and from the second restriction onward, it rises and ends above the Tabur of AK. (Inner Light, Item 1)

59. Where does AB end?

Above the Tabur of the inner AK. This is because the bottom Hey is not incorporated in the screen of AB. Hence, it cannot expand below the Tabur, where it is the phase of the bottom Hey, meaning Malchut of the inner AK. (Ibid.)

60. Where do the tastes of SAG end?

They end equally with the Sium Raglayim of AB of AK because the male, which is clothed in the vessel of Keter, which is tastes, has the level of Hochma, like AB. It, too, like AB, cannot shine to the bottom Hey below the Tabur. (Inner Light, Item 1)

61. Where was the place of the Nekudot of SAG prior to the restriction?

They begin from the Tabur of the inner AK, and end at its Sium Raglayim. (Inner Light, Item 1)

62. Why is only Keter of SAG called tastes?

Because first, the lights come in the vessel of Keter. Only after the screen begins to be refined and diminish do the other levels—Hochma, Bina, and ZON—begin to emerge on the degrees of its refinement. It is known that before the screen begins to be refined, it is direct light and mercy. This is only the vessel of Keter, hence the name mercy. However, the rest of the lower nine emerge with the refinement of the screen, which is why they are called dots, indicating that they are reflected light and judgement. (Inner Light, Item 3)

63. Why are the lower nine called dots?

See above, answer No. 62.

64. What is the SAG of SAG of AK?

The part of SAG that is incorporated in the bottom Hey is called SAG of SAG, meaning the dots [Nekudot] of SAG that emerged as the bottom Hey in the Einayim, and YHV in the AHP. However, that part of SAG which not incorporated in the phase of bottom Hey is called tastes of SAG, or AB of SAG, or AVI. (Inner Light, Item 4)

65. Is the division of the degree apparent in the Rosh of SAG, as well?

No division of the degree is apparent in the Rosh of SAG, although this is where the coupling of the bottom Hey in the Einayim is rooted. Instead, a new Partzuf called Se’arot Dikna is added there, in the form of Se’arot, and whose AHP departed. (Inner Light, Item 2)

66. What caused the division of MA and BON into two Partzufim?

The screen that was refined and rose from SAG consists of two phases: records of tastes, and records of dots. Thus, two kinds of couplings were made on it: From the coupling on the records of tastes emerged the upper MA and BON, clothing in the place of the tastes, which is from the Peh of SAG to the Tabur, and from the coupling on the records of the Nekudot of SAG emerged the lower MA and BON, clothing in the place where the Nekudot of SAG stood—from the Tabur downward. This lower MA and BON is the one called the ten Sefirot of Nekudim. (Inner Observation, Item 24)

67. What is the merit of MA and BON above the Tabur compared to MA and BON below the Tabur?

As GAR compared to VAK, or as AVI compared to ZON. (Ibid.)

68. What caused the division of AVI and YESHSUT into two Partzufim?

The issue of the expansion of the lower nine below Tabur of the inner AK to the place of the bottom Hey and phase four caused the division of SAG into two Partzufim. This is because the tastes that did not mix with the bottom Hey and end above Tabur, have the same value as AVI in relation to the dots that descended below the Tabur and mixed with phase four. Also, the dots in relation to the tastes are as YESHSUT in relation to AVI. (Item 6)

69. Did YESHSUT and GAR of Nekudim connect after the breaching of the Parsa?

The issue of the cancelation of the boundary of the Parsa was only for that time. Hence, the bottom Hey in YESHSUT is regarded as permanent, and does not descend below the Tabur to connect with the GAR of Nekudim. Only its illumination descends to the GAR of Nekudim. (Inner Light, Item 17)

70. How many phases are there in Partzuf Dikna?

There are three phases in Dikna: 1. The first three corrections of Dikna, connected at the Rosh in the upper Lechi [cheek]. 2. Shibolet HaZakan, which is the phase of AHP that exit from the Rosh. 3. The other corrections of Dikna. (Inner Light, Item 19)

71. Why was the light of Ozen blocked at Shibolet HaZakan?

Because the entire light of Ozen that there is in the light of Einayim is only the phase of male, having phase two of clothing. It is known that the phase of male has no expansion to the vessels. Hence, the phase of the vessel of the male is blocked at Shibolet HaZakan, which is the phase of Keter of the Shibolet. Also, its illumination of male reaches HB of the Shibolet, which is its phase of female, but does not expand at all below the Shibolet, as it lacks the phase of extension. (Inner Light, Item 24)

72. What are the four divisions of Nekudim?

There is the Keter of Nekudim here, where the light of Ozen itself, which is the phase of male, has phase two of clothing, which is the phase of GE of the Rosh of Nekudim. There is also the phase of HB, which are the phase of AHP that went outside and became HGT, although they are the phase of Rosh at their root. After that there is the phase of the actual Guf of Nekudim, which is ZAT. There are two phases there, too: HGT, which are regarded as GAR of VAK, and NHY, which are the ZON of VAK. (Inner Light, Item 26)

73. What is the meaning of “and the arms of his hands became golden,” and not his legs?

The Parsa consists of phase two and phase four because of the ascent of the NHY to HGT, where phase two that operates in HGT, which are the SAG, with phase four that operates in the NHY of the inner AK, was incorporated. Then the light of Einayim did not reach the ZAT of Nekudim, but only in the first three. However, by the coupling of AB and SAG, a new light emerged and breached the Parsa. It canceled the boundary because it lowered the bottom Hey to her place, and the light of HGT returned and illuminated to NHY as in the beginning. At that time, the lower seven of Nekudim received illumination of SAG, as well. Thus, the light itself is considered light of HGT, meaning of the SAG. It is said about that, “and the arms of his hands became golden,” but the place of reception is regarded as the Tzipornayim [nails] of the Raglayim. This is the boundary in the Parsa, ending the SAG from which the lower seven received because of its breaching. Thus, from the perspective of the reception, it is considered Raglayim, and from the perspective of the light itself, it is considered hands. (Inner Light, Item 28)

74. Where is the distinction of the bottom Hey in the Einayim and the YHV in the AHP most noticed?

It is most noticed in the GAR of Nekudim, called the second Rosh. (Inner Observation, Item 10)

75. What does it mean that the restriction was to diminish the light of Atzilut?

All the degrees were divided in two through the restriction of NHY: to GE and AHP. Only GE remained in the Atzilut of the degree, and the AHP became the Beria of the degree. This is what happened in all the degrees until Bina and ZON of the ten Sefirot of NHY became the phase of “separated Beria.” Thus, the Atzilut was diminished in all the degrees through the restriction of NHY. (Inner Observation, Item 14)

76. What is the Parsa?

See answer No. 23 and answer No. 79.

77. What is the correction of the Parsa for the purpose of Beria?

Through the correction of the Parsa in such a way that the bottom Hey can descend to her place, the AHP that went out and became the Beria of the degree, return to the Atzilut of the degree. (Inner Observation, Item 14)

78. What is the difference between the Parsa and the Sium Raglayim?

The Parsa is considered the Sium Raglayim of the inner Partzuf. Like the Parsa inside the intestines of a person, which separates the breathing, vitality organs, from the feeding organs, so the Parsa separates the SAG above the Tabur from the other half of the Partzuf below the Tabur. This is so although these two halves are one Partzuf, but the Etzbaot Raglayim [toes] are phases of Sium on a whole Partzuf. (Inner Light, Item 9)

79. When was the Parsa made?

The Parsa was made after the screen was incorporated in the coupling of the Rosh of SAG in the Nikvey Einayim, from which it descended to the place of Tabur. It elicited the ten Sefirot of the Rosh from the Nikvey Einayim upward, meaning from the Tabur and above, called YESHSUT, and the two Heys—the first Hey and the bottom Hey—connected in these Nikvey Einayim at the Peh of Tabur. Then the phase of Parsa expanded by that connection, generally considered the phase of Sium on the GAR. However, in itself, it ends three Partzufim: It ends the first on the Nekudot of SAG so they do not expand to shine below the Tabur once more, as prior to the restriction of NHY. This is because the point of Sium of SAG was in it because of the incorporation of the bottom Hey in it. Second, it has in it the point of Sium on the upper MA and BON, which also came out of the Nikvey Einayim, though it emerged from the records of the tastes of SAG, which are not mixed with the bottom Hey. Thus, they, too, ended on the Parsa. Because there is phase two of clothing in them, meaning the male, whose level is up to the Ozen, they are considered SAG, the phase of AVI. The third is that it ends on the first Rosh, the phase of GE of Nekudim, which are considered Akudim because the bottom Hey in its Einayim cannot operate at all from below upward. Thus, the Parsa ends three Partzufim, and the light that descends below the Parsa is but the posterior light, meaning VAK without GAR. Hence, HB of Nekudim are devoid of GAR. (Inner Light, Item 9)

80. What is the breaching of the Parsa?

Canceling the partition between the GE of the degree and its AHP is regarded as the breaching of the Parsa, meaning the cancelation of the boundary in it. This is done by lowering the bottom Hey to her actual place. (Inner Observation, Item 14)

81. Why is the return of the AHP to the Rosh named after the Parsa?

The diminution of the light of Atzilut, which is establishing the degree on the two Sefirot Keter and Hochma alone, and removing the AHP from there, is done by the ascent of the bottom Hey to the Nikvey Einayim of the first Rosh. This is because the bottom Hey was associated with the first Hey there, and never descends from there. However, there are two corrections in the Parsa, extending from this connection: lowering the bottom Hey from the phase of the first Hey, and returning the AHP to the Atzilut of the degree. The first is the diagonal in it, meaning the connection is not fixed in it, but turns this and that way. This is because it is a branch of the upper connection in the Nikvey Einayim of the first Rosh, and the branch is not as strong as the root, which is why their separation from each other is possible. The second is that it has in it a force of concealment on the bottom Hey in the Nikvey Einayim of the first Rosh, so it does not manifest its force during the descent of the bottom Hey to its place. (Inner Observation, Items 15, 34)

82. Why does the difference between HaVaYaH of AB and HaVaYaH of SAG depend entirely on the filling of Aleph in the Vav?

See answer No. 1 here.

83. Is the connection of the two Heys permanent?

The connection of the two Heys is permanent, but the difference between them is only regarding the concealment and the revelation, where at one time, the bottom Hey is disclosed, and another time the bottom Hey is concealed, not showing its power. (Inner Light, Item 6)

84. In which phase of SAG was the coupling for the Nekudim?

The screen that was refined from the Guf of SAG consists of two phases of records: records of tastes and records of dots. For the Nekudim, there was a coupling on the phases of the dots incorporated in the screen, which are the phases of the lower nine of SAG, and see answer No. 66. (Inner Light, Item 6)

85. What is the primordial female to the worlds?

Malchut of YESHSUT that the ten Sefirot of Nekudim emanated from is the primordial female to the worlds. (Inner Light, Item 6)

86. Where do BYA stand?

From the place of the new point of restriction in Bina of the ten Sefirot of NHY, which is the place of Tabur of Nekudim, down to the place of the point of the first restriction. This is the Malchut of the ten Sefirot of NHY of AK, the place of the separated BYA, since Bina is the place for the world of Beria, ZA is for the world of Yetzira, and Malchut is for the world of Assiya. (Inner Light, Item 7)

87. How many breachings were caused by the coupling of AB and SAG?

Two breachings: The first whereby the coupling of AB and SAG, a new light descended and breached the Parsa, meaning lowered the bottom Hey from there and the boundary was canceled. The second is that it breached the walls of the vessels of AK through the Peh of Yesod, and that new light came to the ten Sefirot of Nekudim, as well. (Inner Light, Item 16)

88. What is the root of ABYA?

The root of the four worlds ABYA is the world of Nekudim. However, prior to that, there is no root to the worlds there since there was still no association of the quality of mercy with judgement there. (Beginning of Inner Observation)

89. Where is the beginning of the association of the quality of mercy with judgement?

In the world of Nekudim. (Ibid.)

90. Where is the Sium Raglayim of the inner AK?

At the point of this world. (Inner Observation, Item 1)

91. What action is the basis of all the innovations made in Nekudim?

The expansion of the Nekudot of SAG into the inner MA and BON of AK, where they connected with the bottom Hey. This is the fundamental action for all the innovations that took place in the world of Nekudim. (Inner Light, Item 5)

92. What is the association of the quality of mercy with judgement?

The connection of the two Heys, the first Hey and the bottom Hey, is called “the association of the quality of mercy with judgement,” since Bina is mercy and Malchut is judgement. (Inner Light, Item 6)

93. What is the reason for the association of the quality of mercy with judgement?

The expansion of the lower nine of SAG inside the inner MA and BON of AK caused the connection of the two Heys together, which is the association of the quality of mercy with judgement. (Ibid.)

94. What is the name Mayin Nukvin?

After the two Heys were connected in the screen, it was called Mayin Nukvin. It is named after the Nukvin [females] that connected in it, namely Bina and Malchut. (Inner Light, Item 6)

95. Why is Bina called Beria?

Since the ascent of the bottom Hey to the Nikvey Einayim onward, when Bina departed from the degree, Bina acquired the name Beria, from the word Batei Barai [outskirts]. (Inner Observation, Item 26)

96. What is the difference between the first restriction and the second restriction?

The first restriction was only on phase four, and the second restriction was on phase two, as well. Also, the first restriction was absolute, while in the second restriction, there is the correction of the Parsa, which sometimes brings phase two back to Atzilut. (Inner Observation, Item 27)

97. In which Partzuf are there Katnut and Gadlut?

Only in Partzuf BON are there Katnut and Gadlut. The Katnut is when the bottom Hey is in the Einayim, and the Gadlut is when the bottom Hey descends to her place. However, that matter cannot be seen in the three Partzufim Galgalta, AB, and SAG, where the bottom Hey is not involved. (Inner Observation, Item 28)

98. When was the coupling of AB and SAG made?

After the light that came out of Nikvey Einayim expanded to its place, and the Atzilut was diminished into merely Keter and Hochma, the Nekudot of SAG remained above the Tabur and could not descend below the Tabur. This whole diminution caused the phase of MAN, and the awakening of the coupling of AB and SAG, whose light returned and lowered the bottom Hey to her place, splitting the Parsa, and the light of SAG expanded below the Tabur once again. (Inner Light, Item 14, and Inner Observation, Item 17)

99. Why is the new MA the tastes of Nekudim?

Because those tastes, meaning the Gadlut that came out in the world of Nekudim was not kept there. Only afterwards, the new MA came and corrected them, and then they existed. This is why the tastes are named after the new MA. (Inner Light, Item 1)

100. Why is the Yesod of the upper one, Daat for the lower one?

The place of the screen and the coupling is called Yesod. Hence, the phase of bottom Hey in the Nikvey Einayim of Keter of Nekudim is called Yesod of he Keter. When the Yesod of Keter is above HB, their YHV became the phase of HGT. However, when the Yesod of Keter, which is the bottom Hey, is extended below the YHV as Kamatz, then HB return to the Rosh, and YHV, which were HGT, now become HBD. It follows that through the Yesod of Keter, Tifferet, which is Vav, becomes the phase of Daat. Thus, Yesod of the upper one becomes Daat in the lower one, since Tifferet is turned into Daat through the Yesod of Keter which is extended to the place of the Vav of HB, which is Tifferet. (Inner Light, Item 30)

101. Why does the bottom Hey descend from the Einayim by the coupling of AB and SAG?

Because AB never connected with the bottom Hey. Hence, when Mochin of AB are imparted to SAG, they lower the bottom Hey from the Einayim of SAG to the Peh, as the bottom Hey is not found in the Einayim of AB. (Inner Observation, Item 17)

102. What are the two operations that emerge by the coupling of AB and SAG?

The first is lowering the bottom Hey from the Keter of the Nekudim to her place, to the Peh of Nekudim, and returning the YHV to the phase of HBD of Rosh. The second is a new light that is extended and breaches the Parsa, expanding to the NHY of the inner AK, and returning Bina and ZON to Atzilut. (Inner Observation, Item 18)

103. Through what were the correction of lines and ten vessels established in ZAT, too?

Through Ibur and Yenika, which will be explained in the next part. (Inner Light, Item 40)

104. What are the four steps of the bottom Hey before it comes into the letters?

1. From the Nikvey Einayim of the Rosh of SAG to the Nikvey Einayim of YESHSUT, where they permanently connect to the root phases of MA and BON in their Katnut, which is their primary self and emanation. 2. From the Nikvey Einayim of YESHSUT to the Nikvey Einayim of the Keter of Nekudim, where there is the correction of the Parsa for the Gadlut of MA and BON. 3. From the Nikvey Einayim of Keter to the Peh of Nekudim, as Kamatz under the letters YHV. This is because then HB return to the phase of Rosh, and YHV become HBD. This is enough for the correction of the Rosh, but not yet for the ZAT. 4. Its coming from the Yesod of AK as a dot inside the letters, meaning Melafum, which is a dot inside the Vav [וּ] into the HB of Nekudim, by which the HB make a coupling and engender the lower seven of Nekudim. (Inner Observation, Item 29)

105. How many kinds of lights operated in Nekudim?

Three lights: 1. The light that came out through the Einayim, from which comes the primary self of the Nekudim, although it is the phase of Katnut of Nekudim. 2. The light that is extended through the coupling of AB SAG, breached the Parsa, and shone to the Nekudim through Yesod of AK. From here comes the Gadlut of Nekudim. It is considered a mere addition; it is not considered the light of Nekudim itself. 3. That which is extended by the looking of the Einayim in AHP, which is only for the purpose of the vessels of Nekudim. (Items 17, 18, 19)

106. What is the difference between the upper Daat and the lower Daat?

The phase of Vav [ו] of HB that became Daat through the clothing of Yesod of Keter is regarded as the upper Daat because the vessels of HB are clean from the bottom Hey. However, regarding the Melafum, which came to them from Yesod of AK as a dot inside the Vav, the lower Daat is extended from there, as it contains the bottom Hey, which is the dot inside the Vav. (Inner Observation, Item 12)

107. What is the difference between the illumination of NHY of Keter and NHY of AK?

The NHY of Keter return only the HB that are clean from the bottom Hey into the phase of Rosh. This does not help the lower seven that incorporate the bottom Hey at all. However, NHY of AK shines the dot inside the letters, which is the incorporation of the bottom Hey, and from there the lower seven of Nekudim are extended. (Inner Observation, Item 13)

108. Where does the clothing of YESHSUT begin?

It begins from Tabur of the inner AK because there is the place of the descent of the screen incorporated in the bottom Hey, extending from below upward to the Chazeh. (Inner Light, Item 14)

109. Why do the Nekudot not clothe any of the SAG from which they stem?

Since the screen that was refined and rose from the Guf of SAG incorporates two kinds of records: records of tastes, which have no phase of bottom Hey since they did not descend below the Tabur of AK, and records of dots, which incorporate the bottom Hey because of their expansion below the Tabur of AK to its Sium Raglayim. Hence, two kinds of couplings were made on the screen. The upper MA and BON came out of the coupling on the records of tastes, extending from the Peh of the Rosh of SAG to the Tabur, meaning in the place where the lights of tastes of SAG stand. The ten Sefirot of Nekudim that clothe from the Tabur of AK downward came out of the coupling on the records of the dots of SAG, in the place where the dots of SAG stood before they were refined. Thus, the ten Sefirot of Nekudim clothe and fill the vessels of the dots of SAG that were emptied of their lights. (Inner Observation, Item 24, and, Item 31)

110. Where does SAG clothe AB of AK?

The Rosh of SAG clothes AB from its Peh down to the Chazeh. Thus, HGT of AB are Neshama and Mochin in the Rosh of SAG, and the tastes of SAG clothe from the Chazeh of AB through the Sium Raglayim of AB, and the dots of SAG are extended below the Sium Raglayim of AB, which is below the Tabur of the inner AK to the Sium Raglayim of the inner AK. (Inner Light, Item 1)

111. Why do Nekudim clothe NHY of AK?

See answer 109.

112. Why is the Holam at the top of the letters?

The bottom Hey in the Einayim of Keter in the form of bottom Hey in the Einayim and YHV in the AHP, where the bottom Hey is as a Holam at the top of the letters YHV, since its illumination does not expand into the HB, which are the phases YHV because the coupling was not made on this bottom Hey, but only on the first Hey. (Inner Observation, Items 9, 10)

113. Why is the Shuruk in the middle?

The Shuruk, called Melafum, is the light of NHY of AK. It is completely the phase of bottom Hey. There is a new light in it, which came out through a coupling of AB and SAG, which breached the Parsa. This light is the phase of Vav [ו], which is a son to the YH, which are AB and SAG. It turns out that here, the bottom Hey is incorporated together with the Vav, meaning they shine together. (Item 31)

114. Why did Abba take the dot of Shuruk?

First, the coupling was made as the looking of the Einayim of AVI on the dot, and that coupling is named after Abba. Afterwards, the screen was refined, and there was a coupling on the Vav that Ima took. (Ibid.)

115. Why are Keter and Hochma once called Holam and Shuruk, and once Kamatz and Patach?

Holam is considered the beginning of the creation of Keter, which is the bottom Hey in the Einayim of Keter, above the letters, as written in answer 112. Shuruk is the light of Yesod that AVI took from Yesod of AK for their coupling. However, Kamatz Patach are the phases of Gadlut of Keter and Hochma since the descent of the bottom Hey from the Nikvey Einayim of Keter under the HB of Nekudim, which returns them to the phase of Rosh, the Keter here is called Kamatz, which is under the letters YHV. Also, Hochma is called Patach here, because through its arriving at the Rosh, the light of Hochma opens as an “opening of the Einayim.” This is why Hochma is called Patach [open]. (Ibid.)

116. Why Kamatz Patach are from the dots under the letters?

See answer 115.

117. Which phase of Kamatz Patach did not break?

This refers to what they have from their beginning, not to what they received from the Sium Raglayim. (Inner Light, Item 32)

118. Why are the seven dots in the shape of Yods?

Because the lower seven come out from the incorporation of the bottom Hey, called dot, the seven dots are in the shape of Yods. (Inner Light, Item 48)

119. What is the difference between the dot of Holam and Kamatz, as they are both Keter?

Holam means that the dot, which is the bottom Hey, is above the letters YHV. Then they are considered AHP that come out to the phase of Guf, meaning HGT. The dot of Kamatz means that the bottom Hey descended from the Nikvey Einayim, and came to her place under the letters YHV. At that time, the YHV return to the Rosh and become HBD. (Inner Observation, Item 11)

120. What is the main cause of the emergence of Partzuf MA and BON?

The ascent of the bottom Hey to the Einayim, meaning the connection of the two Heys together is the primary cause for the emergence of Partzuf MA and BON. (Inner Observation, Item 6)

121. What is the primary cause of a birth of a Partzuf?

The clash of surrounding light with inner light. (Inner Observation, Item 1)

122. How does the surrounding light appear in the birth of Partzufim?

All the Partzufim and the souls that are emanated and come in the worlds are parts of the surrounding light. When all of them are revealed, it will be the end of correction. (Inner Observation, Item 1)

123. What mainly operates to emanate a second Partzuf?

The screen of Tabur which is refined until it ascends for incorporation of the coupling in the Rosh is the primary operator in the creation of a second Partzuf. (Inner Observation, Item 3)

124. How many dots of Sium are there from Tabur to Sium Raglayim?

There are three points of Sium: The point of Tabur ends the KHB; the point of Yesod ends on ZA; the points of Sium Raglayim are the force of Sium of Malchut. (Inner Observation, Item 4)

125. How are there ten Sefirot from the Tabur downward, which is only Malchut?

Since they are ten forces of Sium on the ten Sefirot. (Ibid.)

126. How are there TNHYM below the Tabur?

The three Sefirot Hod, Yesod, and Malchut are all merely the expansion of Malchut. Netzah and Hod are considered one Sefira. Hence, the four Sefirot NHYM are all the expansion of Malchut. (Inner Observation, Item 5)

127. Why are MA and BON below the Tabur?

Since they consist of the bottom Hey, and the place of the bottom Hey is below the Tabur. (Inner Observation, Item 1)

128. Why must MA be associated with the bottom Hey?

Since the level of ZA, which is MA and BON, comes out on the screen of phase one, and it is known that the coarseness of phase one is faint, and the coupling of light that comes out on it has no expansion below except by connecting to the bottom Hey. (Ibid.)

129. Why is there no bottom Hey in HB of Nekudim?

Since they are extended from the phase of the looking of the Einayim in AHP, which are YHV without the bottom Hey, and the bottom Hey remains concealed in the Einayim. (Inner Observation, Item 9)

130. What is the reason that the GAR of ZA of Atzilut remain in Ima?

As the upper Partzuf of MA and BON remains adhered to SAG and is not considered Nekudim, so it has an upper Partzuf to ZA that remains adhered to Ima, and is not regarded as ZA. (Inner Observation, Item 26)

131. What are the posterior of AVI that were canceled?

The lights that came during the Gadlut as additions, and are not from their primary essence, are called posterior. (Inner Light, Item 32)

132. Why are the lower seven in one line?

Because the matter of the correction of the three the lines emerged by the association of the bottom Hey with the first Hey. The beginning of this correction occurred in the light that came out from the Nikvey Einayim, and that light did not reach the lower seven of Nekudim, but only the GAR. Hence, the lower seven remained without a correction the lines, but in a single line, like the previous Partzufim. (Inner Light, Item 38)

133. Where were ZON made?

The lower seven of Nekudim came out by the coupling of HB on the illumination of Melafum that they received from Yesod of AK, which are ZON.

134. Where were the vessels of Nekudim made?

The vessels of every Partzuf are made of the vessels of the upper Partzuf after the departure of their lights from them. Similarly, the vessels of Nekudim were made of the vessels of the lower nine of SAG that the light departed from them during the restriction of NHY. (Inner Light, Item 38)

135. What does it mean that the vessels were small?

The two upper vessels are missing in the vessels of the Guf of Nekudim, which are Keter and Hochma, and they only have the phase of ZAT. However, the light that reached them had ten complete Sefirot. Hence, the vessels are small, and therefore broke. (Inner Light, Item 39)

136. What is the need for judgements and shells?

Since the thought of creation is to delight His created beings, and this thought is carried out only through a conduct of one opposite the other. (Inner Light, Item 41)

137. What does it mean that the lower seven are judgement, and the light that comes to them is mercy?

Because the vessels were from the phase of ZAT, which are judgement, and the lights were of GAR, which are mercy. (Inner Light, Item 40)