הקדמה

8. “And there is another one, below etc.”And there is another one, below, which is called Ma [“What?”]. What is the difference between this one and that one? He answers: [Regarding] the first, hidden one, called Mi, a question applies to it. [Regarding the second], since the person questioned and investigated, to examine and know from one level to another until the end of all levels, which is Malkhut, once he has arrived there, that is Ma, meaning: “What did you know?” “What did you observe?” “What did you investigate?” Yet, everything is as concealed as before. Mefashpesh means “investigate,” as ḥeker [“searched out”; Job 8:8] is translated into Aramaic as pishpesh.

Explanation: The Nukba of Ze’er Anpin, when it is with Ze’er Anpin [in a state of] face-to-face, is also called Ma, just like Ze’er Anpin. [The Nukba] is [also] considered “the lower edge of the heavens,” since it is the end of all the levels and is the endpoint of Atzilut. It follows that Ze’er Anpin, which is called “heavens,” is positioned between the [the partzuf of] Yisrael Sabba and Tevuna, which is called “the upper edge of the heavens,” and the Nukba, which is called “the lower edge of the heavens.” [Rabbi Elazar] thus states: “Since man questioned and investigates, to observe.” “To observe [le-istakala]” is referring to the coupling of Abba and Imma,1This refers to the partzuf structure of the first three sefirot of Bina discussed in the previous sections. As will be explained, when the Abba and Imma (literally: father and mother) ascend to the head of Arikh Anpin, they serve as a bridge for the light of Ḥokhma to reach the lower levels. This is accomplished through the Abba and Imma components "facing each other" and fusing. This is a sexual imagery, with the transmission of the light to lower levels serving as a "reproductive" expression of this fusion. which is called the gazing [histaklut] of Abba and Imma at each other as a result of their ascent to the head of Arikh Anpin. At that stage, the Bina returns to receive the illumination of Ḥokhma for the [Ze’er Anpin] and Nukba. The reason is that even Yisrael Sabba and Tevuna, which are the seven lower [sefirot] of Bina, do not need the illumination of Ḥokhma for themselves, since with respect to themselves the seven lower ones of Bina are similar to the first three [sefirot of Bina] and [thus] do not need to receive [the light of] Ḥokhma.2Since the level of Bina is of the light of giving, even the lower seven sefirot of Bina do not need the light of Ḥokhma for themselves. They only need to transmit it through to Ze'er Anpin below. Nevertheless, when the [Ze’er Anpin] and Nukba ascend as feminine waters to Yisrael Sabba and Tevuna, Yisrael Sabba and Tevuna awaken for [Ze’er Anpin] and Nukba] to ascend to the head of Arikh Anpin and receive [the light of] Ḥokhma. However, even the [Ze’er Anpin] and Nukba do not ascend as feminine waters to Yisrael Sabba and Tevuna, except through the ascent of feminine waters from the people of the lower levels to the [Ze’er Anpin] and Nukba. The process is that the souls of people ascend as feminine waters to the [Ze’er Anpin] and Nukba, and then the [Ze’er Anpin] and Nukba ascend as feminine waters to Yisrael Sabba and Tevuna, and Yisrael Sabba and Tevuna ascend to Arikh Anpin and become one partzuf with Abba and Imma Ila'in. At that stage, Abba and Imma Ila'in gaze at each other and draw forth [the light of] Ḥokhma for the [Ze’er Anpin] and Nukba.

Accordingly, [Rabbi Elazar] states: “Since man questioned,” meaning [man] raised feminine waters, “and investigates,” that is, [man] investigates his actions in order to raise the [Ze’er Anpin] and Nukba for the coupling of [Abba and Imma Ila'in], i.e., “to examine [le-istakala],” in order that Abba and Imma will gaze [yistaklu] at each other and draw forth [the light of] Ḥokhma. “And to know from one level to another until the end of all levels.” For the illumination of Ḥokhma that is drawn forth through the ascent of feminine waters and fusion, as stated, is called “knowledge [yedi’a]” or “Ḥokhma by means of Da'at as the [Ze’er Anpin] and Nukba that ascend as feminine waters are there considered Da'at for Abba and Imma Ila'in, as [Ze’er Anpin and Nukba] cause their coupling. [This] fusion is called “knowledge,” as in the phrase: “And the man knew Eve his wife” [Genesis 4:1]. [Rabbi Elazar] states: “And to know,” i.e., to draw forth the brains [of Ḥokhma] in the mystical meaning of the Da'at, “from one level to another,” from Da'at of the level of [Abba and Imma Ila'in] to the brains of the level of Ze’er Anpin. “Until the end of all levels” – from Ze’er Anpin to the Nukba, which is called “the end of all levels.” The meaning of the ascent of feminine waters (see Petiḥa leḤokhmat HaKabbala, sections 94 and 85) is that Bina is positioned back-to-back with Ḥokhma, as [Bina] is only the aspect of [the light of giving], and only turns to be face-to-face with Ḥokhma for the sake of [Ze’er Anpin] and Nukba; see there.3As explained throughout this section, Abba and Imma Ila'in are the first three sefirot of Bina and Yisrael Sabba and Tevuna are the lower seven. This entire process revolves around the ascent of feminine waters triggering an ascent of the different aspects of Bina into a format in which they serve as a conduit for the light of Ḥokhma to flow from the head of Arikh Anpin to Ze'er Anpin and Nukba.

[Rabbi Elazar] says: “Once it has arrived there, it is Ma.” Once the brains arrive there, to the Nukba of Ze’er Anpin, the Nukba is called Ma. She is called by this [name] for the reason explained in the Zohar (Teruma 127a): “The lower level, which is the mystical meaning of the lower world, is called Ma, and we learned: Do not read ma but me’a,4This is the Gemara’s exposition [Menaḥot 43b]: A person is obligated to recite one hundred blessings every day, as it is stated: “And now, Israel, what [ma] does the Lord your God require of you” (Deuteronomy 10:12). since all the upper levels are in their wholeness here.” Thus, [Nukba] is necessarily called Ma, to indicate that the total wholeness of those brains comes only after the brains have arrived at the Nukba. He adds: “What did you know; what did you observe; what did you investigate? After all, everything is as concealed as before.” This is also explained in that passage of the Zohar in Teruma: “Furthermore, why is she called Ma? Even though the drawing down of the supernal [light] that was drawn is not revealed until it is completed here, as this is the place of the end of all the levels, the destination of all the drawn down [supernal light], where it stands revealed. [Yet] although it is more revealed [there] than [in] any [of the other levels], it is ready for the question [of] ‘Ma?’ ‘What did you see?’ ‘What did you know?’ as it is said: ‘For you saw no manner of form’ [Deuteronomy 4:15]”

You can see from the words of the Zohar that although the higher brains have already been drawn to [Nukba] through the ascent of feminine waters, and [the Nukba] was already completed through [those brains], nevertheless, [Nukba] is still poised for a question, just like Yisrael Sabba and Tevuna were before the ascent of feminine waters. This is also the meaning of Rabbi Elazar’s statement here: What did you know; what did you observe; what did you investigate? After all, everything is as concealed as before,” i.e., similar to the words of the Zohar in Teruma, that after the ascent of feminine waters and the drawing forth of the brains, everything remains concealed within the Nukba, as it was before the ascent of feminine waters. That is, [the Nukba] is still ready for a question, meaning the ascent of the feminine waters (as stated in the last paragraph of section 7, above).5The point here is that although the Nukba received the brains of the light of Ḥokhma, as a result of the ascent of feminine waters (the yearning "question" from below), that light is now concealed within the Nukba, and can only be accessed with a further ascent of feminine waters.

These ideas require explanation: If [this is the case, that the light remains concealed in Nukba], what is the utility of the lower [beings] raising feminine waters, and why were the brains drawn to [Nukba], if they are not revealed at all? Furthermore, it is stated there in the Zohar in Teruma, with regard to the first reason as to why the Nukba is called Ma, that it is the mystical meaning of “do not read ma but me’a”6Me'a, meaning "one hundred." [Menaḥot 43b], which is the mystical meaning of one hundred blessings that the Nukba gives to the lower [levels]. Accordingly, how can it be said that the Nukba is still poised for a question, and everything is concealed as it was before?

The meaning is that there are two aspects of the brains of maturity in the Nukba, which are called “the first maturity” and “the second maturity.” In the first maturity, only Abba and Imma Ila'in ascend to the head of Arikh Anpin, not Yisrael Sabba and Tevuna. Although they become one partzuf,7When Abba and Imma Ila'in ascends back to the head of Arikh Anpin, Yisrael Sabba and Tevuna ascends to the area above the chest and below the mouth of Arikh Anpin, the position previously occupied by Abba and Imma Ila'in. Since Yisrael Sabba and Tevuna are now above the diaphragm that previously separated between Yisrael Sabba and Tevuna and Abba and Imma Ila'in, these two aspects of Bina are now considered one total partzuf again. Yisrael Sabba and Tevuna still remained in the body of Arikh Anpin, only [Yisrael Sabba and Tevuna] ascended to the previous position of [Abba and Imma Ila'in>>], i.e., it enclothes from the mouth to the chest of Arikh Anpin. Therefore, on the one hand, Yisrael Sabba and Tevuna became the aspect of the head of Arikh Anpin, since it became one partzuf with Abba and Imma Ila'in that are now positioned at the head of Arikh Anpin, and likewise [Yisrael Sabba and Tevuna] ascended above the diaphragm of the chest of Arikh Anpin, where the head of Arikh Anpin illuminates, in the manner that was explained earlier8Since the level of Bina does not require the light of Ḥokhma, only the light of giving, the ejection of Bina below the mouth of Arikh Anpin does not change Bina’s connection with the head of Arikh Anpin. Only Yisrael Sabba and Tevuna positioned below the diaphragm, was affected, as was explained in the quoted section above. Now that Yisrael Sabba and Tevuna has ascended to the area above the chest (the diaphragm) and below the <Arikh Anpin again, despite still being below the mouth. (see above, third paragraph of section 7) with regard to [Abba and Imma Ila'in] themselves, who were positioned there even before the ascent of the feminine waters. As a result, [Yisrael Sabba and Tevuna] transmit completed brains of the first three [sefirot of Ze'er Anpin] to the Ze’er Anpin, and the Ze’er Anpin to the Nukba, and the Nukba becomes the mystical meaning of one hundred blessings, as stated. For by means of these brains, the [Ze’er Anpin] and Nukba are elevated and ascend to the position Yisrael Sabba and Tevuna was in before the ascent of the feminine waters, i.e., from the chest to the navel of Arikh Anpin. The Nukba is thus in the place of the Imma ("mother"),9In the world of tikkun, all levels of partzufim operate as pairs, in which there is a "male" and "female" aspect. While the term Abba and Imma generally refers to the partzuf of the first three sefirot of Bina (made up of male and female partzufim), these terms can also be applied to all the roles within the paired partzufim structures that exist below the second constriction. Thus, in the new structure discussed here, formed after the ascents of the various partzufim, Nukba serves as the female partzuf aspect of the level below the chest, previously occupied by the paired male-female partzuf structure of Yisrael Sabba and Tevuna (a similarly male and female pair of partzufim). As a result of this positioning, Nukba is called "Imma," as Nukba takes the place of the female aspect of the partzuf structure of the level. and therefore the Nukba becomes the mystical meaning of "one hundred," like the Imma, because the aspect of "one hundred" is in the Imma, while [the aspect of] "thousands" is in the Abba ("father"), and the lower [entity] that ascends to the upper entity] becomes like it, as is known.10Meaning, when a particular entity ascends to a new level, the entity becomes like the preceding entity that occupied that level.

However, on the other hand, the Nukba is only similar to Mi,11Meaning, the Nukba has only reached the status of Mi and no further, as will be explained. which is poised for a question, i.e., precisely as Yisrael Sabba and Tevuna was before the ascent of feminine waters and the drawing forth of the brains. This is due to [Nukba] enclothing the place [where] Yisrael Sabba and Tevuna [was during the period] of immaturity, i.e., from the chest to the navel of Arikh Anpin. [The Nukba] is thus positioned below the diaphragm that is within the intestine of Arikh Anpin, and the illumination of the head of Arikh Anpin stops above this diaphragm, as stated above (third paragraph of section 7; see there carefully). Consequently, from this position the Nukba did not attain the brains and head of Arikh Anpin, for which all the ascents of feminine waters occurred, and everything is as concealed as before, as it was prior to the ascent of feminine waters.12Meaning, the purpose of the ascent of feminine waters, the attainment of Nukba access to the brains and head of Arikh Anpin, was not achieved. However, from a different perspective, the Nukba gained the aspect of the Imma (mother), as [the Nukba] ascended to the place of Yisrael Sabba and Tevuna, which is called Imma, and this is the mystical meaning of one hundred blessings, as stated above.

For this reason, these brains [of the first maturity] are considered only the six extremities of maturity, 13Since the Nukba lacks access to the head of Arikh Anpin, due to the presence of the diaphragm at the chest (above the Nukba's new position), this partzuf is now six extremities, meaning only having access to the level of light of those lower sefirot. since [the Nukba] cannot receive the head of maturity, as [the Nukba] is below the diaphragm of the chest of Arikh Anpin, as stated. However, [Nukba] level is now equal to that of Yisrael Sabba and Tevuna when [Yisrael Sabba and Tevuna] is of the level of six extremities, before the ascent of feminine waters, when [Yisrael Sabba and Tevuna] was positioned from the chest to the navel of Arikh Anpin. This is certainly a significant maturity for the Nukba, but it is [only] the six extremities of maturity and [the Nukba] still lacks the [lights] of the first three [sefirot] of maturity. The attainment of the first three of maturity is called “the second maturity of the Nukba.” This will be explained below in the section “Who created these, of Elijah.”

You can now thoroughly understand the meaning of the Zohar in Teruma cited above, with regard to the two reasons it presents as to why the Nukba is called Ma.14This paragraph summarizes the preceding sections. In the first reason, [the Zohar] explains the higher brains that the Nukba attained, which are called “one hundred blessings.” This is why [the Sages] said, “do not read ma but me’a.”15Me'a means "one hundred" in Hebrew. This [mystical state of "one hundred blessings was attained] by means of the ascent of [the Nukba] to the position of Yisrael Sabba and Tevuna through the strength of these [higher] brains. The second reason emphasizes that even so, since [the Nukba] ascended only to the place of Yisrael Sabba and Tevuna of immaturity, meaning, where [Yisrael Sabba and Tevuna] was still poised for a question, which is from the chest to the navel of Arikh Anpin, it follows that the [attained higher] brains of Nukba are completely similar to [that partzuf of Yisrael Sabba and Tevuna] as well, and the Nukba establishes [itself in] the state of being poised for a question. [This state] means [the Nukba has] the six extremities without the first three [sefirot of the head]. However, the distance [of Nukba from Yisrael Sabba and Tevuna] is admittedly very significant,16The point here is that although the Nukba is now very similar to Yisrael Sabba and Tevuna, these two partzufim remain distinct as a result of their different positioning, as explained. because [Yisrael Sabba and Tevuna] is the six extremities of Abba and Imma Ila'in,17Now that Yisrael Sabba and Tevuna is positioned above the diaphragm, this partzuf serves as the six extremities below the partzuf of Abba and Imma Ila'in described in the preceding paragraphs. This higher partzuf serves as the head, the first three sefirot for the lower partzuf of Yisrael Sabba and Tevuna. i.e., the six extremities of maturity. Likewise, when it is stated in this section as well: “What did you know, and what etc. After all, everything is as concealed as before,” the phrase “as before” does not mean as the Nukba was before the ascent of feminine waters. Rather it means as Yisrael Sabba and Tevuna were before the ascent of feminine waters.18Meaning, the Nukba is in the state of concealment that was previously applied to Yisrael Sabba and Tevuna. However, the Nukba gained much through the ascent of feminine waters. [The Nukba] now received the aspect of the Imma (mother), which is the mystical meaning of one hundred blessings, only they are the six extremities of maturity and [the Nukba] thus remains [in the state of] poised for a question, like Yisrael Sabba and Tevuna [was] before the ascent of the feminine waters. Understand this well.