The Holy Idra Rabah

The Order of Emanation of the Nukva

304. In the form of the man, it began and corrected the entirety of male and female, ZA, who contains male and Nukva. When the form of the man was established in his corrections, ZA began to expand from his Chazeh, from between his two arms in the place where his hair of the Dikna [beard] are hanging, which is Tifferet. Tifferet expanded and corrected two chests [Chazeh], and was pulled out to his back and made the skull of the Nukva, Malchut, entirely concealed, in the Se’arot [hair] and in the anterior Partzuf of the Rosh [head].

In the order of correction of the Nukva of ZA, Malchut, there are two states in the Nukva: 1) When she is in the posterior of ZA, in the three degrees NRN in the posterior of ZA, Nukva is still not regarded as separated from ZA. Rather, he is in two Partzufim, for ZA and his Nukva are incorporated together in one Partzuf; ZA is the anterior of that Partzuf, and Nukva is the posterior. 2) When she is in the anterior of ZA, NRN of the anterior of ZA, Nukva is sowed off from ZA, and is separated from him into her own Partzuf. At that time, they are regarded as truly male and Nukva.

Interpretation of state one: The male and Nukva were established in one whole, one Partzuf, where the anterior is ZA and the posterior is Nukva. In the form of the man, it began and corrected the entirety of male and female. The form of the man, who contains ZA and his Nukva, was established in his corrections, which is until his Tifferet, meaning they were established in Partzuf HBD HGT through the Chazeh of the vessels and Nefesh-Ruach of lights.

It is known that Tifferet is the middle line, which incorporates right and left, which are two arms. Hence, after the emanation of Tifferet in the place of Chazeh was concluded, it was divided into the right and the left that are included in it, where the right in Tifferet remained for ZA, and the left in it moved away from it and became the posterior, the HBD HGT of the posterior, and from it, HBD HGT of the Nukva through the Chazeh were made.

The correction of the Nukva begins from the Chazeh of ZA, from the end of his Tifferet, which contains within it two arms, three lines, right and left, in the place where the hairs of his Dikna are hanging, which is Tifferet. This is so because in the Chazeh, the extensions of the Se’arot, too, were completed, and Tifferet was expanded and corrected the two chests, which were divided into right and left that are included in it, and corrected the two ends that are called Chazeh: 1) the Chazeh from the right of Tifferet, 2) the Chazeh from the left of Tifferet, which became the posterior of the Partzuf.

From the posterior of the Partzuf, the Emanator made the Rosh of the Nukva of ZA, HBD of the vessels and the light of Nefesh. She is completely concealed in the Se’arot and in the anterior Partzuf of the Rosh, for since the light in the Rosh is small, the sides in the Rosh are not apparent, the anterior and posterior in it, since the Se’arot of the Rosh are the posterior of the Rosh, and the anterior Partzuf is the face in the Rosh, and all those are still concealed in it.

These male and female are considered to have been done in one whole and from the division of Tifferet into right and left, that they are not separate male and female in two Partzufim. The two of the in one whole are called Adam [the man], as it is written, “As the glory of a man to dwell in a house.” Here, the Nukva is like a house for a person, and is not regarded as a separate degree.

305. When the anterior Partzuf of the Rosh of the Nukva was created, a lock of hair was hanging in the posterior of ZA, hanging down to the Rosh of the Nukva, and the hairs of her head awakened, all red, consisting of all the colors, all of them crimson, which is colors incorporated within colors.

The Zohar speaks of the emergence of the light of Ruach of Nefesh, when a distinction of anterior and posterior are made and the Se’arot emerge in the posterior of the Rosh. As the vessels of the Nukva are in the posterior of ZA, so her Se’arot are extended from the posterior of the Rosh of ZA.

When the anterior Partzuf of the Rosh of the Nukva was created, when a distinction between the anterior of the Rosh and the posterior of the Rosh was made, in the coming of the light of Ruach to her Rosh, the Se’arot behind the Rosh of ZA awakened the emergence of the Se’arot on the Rosh of the Nukva.

The Se’arot of ZA are as black as a raven because of Malchut of the quality of judgment that is concealed in ZA, whose color is black. However, in the Nukva, since she is drawn from the side of ZA, which is extended from the left side of Bina, in which there is nothing of Malchut of the quality of judgment, and it is red, therefore, the Se’arot of Malchut are red, as well.

The Se’arot of her Rosh awakened, all red, and there is nothing of the black color in them. Rather, they incorporate all the colors, incorporate white, green, and they are all crimson, which is colors incorporated within colors, for the red consists of white and green.

306. Tifferet expanded from the Tabur [navel] of the heart, from the puncture in the Chazeh, and punctured and passed to the other side, in the posterior, and corrected the Partzuf of the Nukva up to the Tabur. From Tabur she begins, and in Tabur she ends.

Punctured means he made a puncture, which is a new receptacle for the left. Passed to the other side means that he corrected the left so as to be in the back. He corrected the Partzuf of the Nukva up to the Tabur, the vessels HBD HGT up to the Chazeh, with the lights of Nefesh-Ruach of Nefesh, and ends at the Chazeh.

Since she began to emerge from the Chazeh of ZA, from the Sium of HBD HGT of ZA, she, too, emerged to the same extent, HBD HGT up to the Chazeh in the posterior of ZA. Therefore, the Nukva lacks NHY of Nefesh and the bottom nine of Ruach, and ZA lacks the vessels from the Chazeh and below, NHY, and the light of Neshama, the Mochin.

307. That Tifferet expanded further and corrected the intestines of the male, and inserted in that place all the Rachamim and the whole side of Rachamim. 600,000 myriads [10,000] with Rachamim grip those intestines, and they are called “those with intestines.”

The Zohar explains the Mochin of GAR of ZA and the completion of the vessels of NHY that are dependent on each other. For this reason, it calls them intestines, since they are the internality of from-the-Chazeh-of-ZA and below. It implies the Mochin since the three Partzufim NRN clothe one another, and the internality of all of them in Partzuf Neshama, the Mochin.

Tifferet expanded from his Chazeh and below through the Sium of NHY, and corrected the intestines of the male, the Mochin of GAR implied in the intestines. All the Rachamim are extended from there. He inserted in that place all the Rachamim [mercy], and the whole side of Rachamim, meaning the right in them, the Rachamim, while the judgment in them were inverted and became what causes the Rachamim. For this reason, the right is Rachamim, and the left is the side of Rachamim, causing Rachamim, and there is no judgment at all in them.

600,000 myriads with Rachamim grip those intestines, since the Mochin of ZA are VAK of GAR from Ima. Therefore, they are six hundred, for the Sefirot of Ima are hundreds, and the Hochma that is incorporated in them is called “one thousand.” The Hassadim in them are ten thousand, and therefore, they are 600,000 myriads of those with Rachamim.

308. That Tifferet consists of Rachamim [mercy] and consists of judgment. The Rachamim expanded in the Mochin of the male, ZA, and it passed and shone to the other side, to the posterior of ZA, and corrected the intestines of the Nukva, her Mochin, and her intestines were established in the side of judgment.

These Mochin come from Ima and are divided into right and left: One and a half lines to the right, which are the right line, Hochma, and the right of Daat, one and a half lines to the left, which are the left line, Bina, and the left half of Daat.

They are divided between ZA and Nukva: ZA takes the one and a half lines of the right, and Nukva takes the one and a half lines of the left. That Tifferet, the Mochin that Tifferet of ZA received and by which it expanded from the Tabur and below, consists of Rachamim and judgment, in which there are the one and a half lines of the right, Rachamim, and there is the one and a half lines of the left in them, judgments.

One and a half lines of Rachamim expanded in ZA. The one and a half lines of judgment passed and shone to the posterior side and corrected the Mochin of the Nukva. The Mochin of the Nukva were corrected only from the side of the one and a half lines of judgment, and there is no mercy in them at all. For this reason, these Mochin of Nukva are called “Mochin of the posterior.”

The Nukva was in that state in the fourth day of the work of creation, in the state of the two great lights, since in that state, the Nukva connects with the Nukva in the Guf [body] of ZA, and the two of them became one Nukva, who is as big as ZA, for ZA takes the one and a half lines of the right, and the Nukva, the one and a half of the left, and the two of them are equal.

However, the Nukva could not withstand these posterior Mochin, since they are all judgment without any Rachamim [mercy] whatsoever, left without right, and at that time, the illumination of Hochma in the left is darkness and not light. Therefore, the moon complained, and that correction was done in the sowing off.

309. The male, ZA, was established in his side, right, in 248 corrections included in it. Some of them are in the internality of ZA, and some of them are in his externality; some of them are in Rachamim [mercy], and some of them in judgment. All those of judgment gripped the judgments of the posterior of ZA, where the Nukva expands, and gripped and expanded in her side.

The source of all the transgressions and giving of strength to the Sitra Achra is the revealing of the GAR from above downward, which was the reason for the breaking of the vessels, and that was the sin of the tree of knowledge—that he revealed the GAR of the name, which must be concealed. The origin of all the commandments is to raise MAN and extend the Mochin by way of three lines that extend only VAK of GAR, since the middle line diminishes the GAR of the left line so it is not drawn from above downward.

Thus, the whole Torah is corrections of the name HaVaYaH, where the 365 commandments not-to-do are corrections for concealment of the GAR, which are Yod-Hey, and the 248 commandments to-do are corrections to extend and reveal the VAK of GAR, which are Vav-Hey. This is why He gave them the Torah from His name, to correct the name HaVaYaH, as it is written, “This is My name forever, and this is My memorial to all generations.”

“This is My name forever” relates to the GAR of GAR, which must be concealed. The intimation of this is that the words “My name” is with Yod-Hey, which are 365 in Gematria, and by which the correction of the concealment of the Yod-Hey comes. Vav-Hey with the word “My memorial” are 248 in Gematria, since “My memorial” is what is commanded to mention and reveal, which concerns the VAK of GAR, Vav-Hey, and the intimation is that Vav-Hey with “My memorial” are 248 commandments to-do, which we were given to reveal and to draw the Mochin of VAK of GAR.

The male, ZA, was established in his side, right, in the 248 corrections included in it, 248 commandments to-do that extend in it the Mochin of VAK of GAR. Some of them are in the internality of ZA, and some of them are in his externality; some of them are Rachamim [mercy], and some of them are judgment.

There are commandments that are dependent on thought and on speech, which are corrections for the internality of ZA, and there are commandments that are dependent on action, which are corrections for the externality of ZA. Some of them are Rachamim, which are dependent on the right line of ZA, and some of them are judgment, which are dependent on the left line of ZA. All the judgments of the left became posterior judgments in it, where the Nukva expands, and they were gripped and expanded in her side. Through the correction of the left, they became posterior in him, adhered to all the judgments on the side of the Nukva, and ZA remained entirely Rachamim.

310. Five [kinds of] incest were revealed in her from the side of five judgments, HGT NH in the left line, which adhered to the Nukva, and five judgments expanded in 248 organs. From this we learn, “a woman’s voice—pubes,” “a woman’s hair—pubes,” “a woman’s shin—pubes,” “a woman’s hand—pubes,” “a woman’s leg—pubes.” Although our friends did not learn those two—hand and leg—but those two are even more then pubes.

The 248 are a disclosure of the Mochin of VAK of GAR, which are a commandment to reveal. GAR and Hochma are extended from the left line, and even the VAK of GAR, which is a commandment to reveal, the disclosure of Hochma in them is only together with the judgments of the left in order to punish the wicked. Five judgments expanded in 248 ways since the 248 ways, the disclosure of VAK of Hochma, can be revealed only through the five judgments of the left line, which are revealed with them in order to punish the wicked.

There are five kinds of incest in a woman that correspond to these five judgments, which are HGT NH of the left line, and looking at them awakens judgments. The five kinds of incest in a woman are voice, hair, shin, corresponding to HGT of the left, and hand and leg corresponding to NH of the left.

Our sages forbade only three kinds of incest, in HGT of the left, since HGT are GAR, which are never sweetened, but NH of the left, which are sweetened through the middle line, at which time there are no judgments in them, our sages did not forbid. However, these two are even more than the pubes, since being NH, who are outside the Guf, the shells become adhered to them, which are more severe than the pubes.