## Sulam on Zohar, Introduction

###### Sulam on Zohar, Introduction 8:1
[Sulam on Zohar, Introduction 8:1](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:1)

ח) **ואית אחרא לתתא** וכו': ויש אחר למטה, ונקרא **מ"ה**. מה בין זה לזה. ומשיב, אלא הראשון הסתום, שנקרא **מ"י**, נוהגת בו שאלה, כיון ששאל האדם וחקר להסתכל ולדעת ממדרגה למדרגה עד סוף כל המדרגות, שהוא מלכות, אחר שהגיע שמה, הוא **מ"ה**. שפירושו, מה ידעת, מה הסתכלת, מה חקרת, הלא הכל סתום כבתחילה. **מפשפש** פירושו חקר. כי חקר, מתרגם פשפש (איוב ח' ח').

**The Sefaria Sulam, 2023:**
**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*.


###### Sulam on Zohar, Introduction 8:2
[Sulam on Zohar, Introduction 8:2](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:2)

ביאור הדברים, הנוקבא דז"א, בהיותה עם הז"א פב"פ, נקראת גם הנוקבא בשם **מ"ה**, כמו הז"א, והיא נבחנת לבחינת קצה שמים דלתתא, כי היא סוף כל דרגין ומסיימת את האצילות, ונמצא הז"א הנק' שמים עומד בין הישסו"ת הנק' קצה השמים לעילא, ובין הנוק' הנק' קצה השמים לתתא. וז"ש **כיון דשאל בר נש ומפשפש לאסתכלא: לאסתכלא** היינו הזווג דאו"א הנק' הסתכלות או"א זה בזה ע"י עליתם לראש דא"א, שאז הבינה חוזרת לקבל הארת החכמה בשביל הזו"ן, כי אפילו ישסו"ת שהם הז"ת דבינה אינם צריכים להארת החכמה לצורך עצמם, כי מבחינת עצמם דומים הז"ת דבינה אל הג"ר שלהם, ואינם נזקקים לקבל חכמה. אלא בעת שהזו"ן עולים למ"ן לישסו"ת, מתעוררים הישסו"ת בשבילם לעלות לראש דא"א ולקבל חכמה. אבל גם הזו"ן אינם עולים למ"ן לישסו"ת רק ע"י העלאת מ"ן מבני אדם התחתונים אל הזו"ן. באופן שנשמות בני אדם עולות למ"ן אל הזו"ן, ואז עולים הזו"ן למ"ן אל הישסו"ת, ואז עולים הישסו"ת לא"א ונעשים שם פרצוף אחד עם או"א עילאין, ואז מסתכלים או"א זה בזה וממשיכים חכמה בשביל הזו"ן.

**The Sefaria Sulam, 2023:**
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*,¹ 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*.² 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*.

footnotes:
¹ This refers to the partzuf
² Since the level of Bina


###### Sulam on Zohar, Introduction 8:3
[Sulam on Zohar, Introduction 8:3](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:3)

וזה אמרו **כיון דשאל בר נש** דהיינו שמעלה מ"ן, **ומפשפש** היינו שמפשפש במעשיו. כדי להעלות הזו"ן לזווג או"א, דהיינו **לאסתכלא** בכדי שאו"א יסתכלו זה בזה וימשיכו חכמה. **ולמנדע מדרגא לדרגא עד סוף כל דרגין**, כי הארת החכמה הנמשכת ע"י עלית מ"ן וזווג כנ"ל, נק' בשם ידיעה, או נק' חכמה ע"י הדעת, כי הזו"ן העולים למ"ן נבחנים שם לבחי' דעת לאו"א, כי המה הגורמים לזווג שלהם, והזווג נק' בשם ידיעה, מלשון, וידע אדם את חוה אשתו. וז"ש **ולמנדע** דהיינו להמשיך המוחין בסוד הדעת **מדרגא לדרגא** מדעת של מדרגת או"א אל המוחין דמדרגת הז"א, **עד סוף כל דרגין** דהיינו מהז"א אל הנוקבא הנק' סוף כל דרגין. וענין עלית מ"ן )עי' בפתיחה לחכמת הקבלה אות צ"ד וצ"ה(. כי הבינה עומדת אב"א עם החכמה להיותה רק בחי' חסדים, וחוזרת פב"פ עם החכמה רק לצורך הזו"ן. ע"ש.

**The Sefaria Sulam, 2023:**
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.³ 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*.

footnotes:
³ As explained throughout this section, Abba


###### Sulam on Zohar, Introduction 8:4
[Sulam on Zohar, Introduction 8:4](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:4)

וז"ש **כיון דמטי תמן מ"ה**: כיון שהמוחין מטי תמן אל הנוקבא דז"א, אז נקראת הנוקבא בשם מ"ה. ונק' כן מטעם המבואר בזוהר (תרומה דף קכ"ז ע"א). וז"ל, "**דרגא תתאה דאיהו רזא דעלמא תתאה אקרי מ"ה, ותנינן: אל תקרי מ"ה אלא מאה**,(מנחות מג:) **בגין דכל דרגין עילאין באשלמותהון הכא אינון**" עכ"ל. הרי שע"כ נק' מ"ה להורות שכל השלימות הגדולה של המוחין ההם באה רק אחר דמטי המוחין לנוקבא. ואומרו, **מה ידעת מה אסתכלתא מה פשפשתא הא כלא סתים כדקדמיתא**: גם זה מבואר בזוהר תרומה הנ"ל, וז"ל **תו, אמאי אקרי מ"ה, אלא אע"ג דמשיכו עילאה דאתמשך לא אתגליא עד דאשתלים הכא, דאיהו אתר סופא דכל דרגין, סופא דאמשכותא דכולא, וקיימא באתגליא, ואע"ג דאתגליא יתיר מכולא קיימא לשאלה, מ"ה, מה חמית, מה ידעת, כמא דאת אמרת, כי לא ראיתם כל תמונה** עכ"ל.

**The Sefaria Sulam, 2023:**
[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*,**⁴ 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]**”**

footnotes:
⁴ This is the Gemara’s exposition [Menaḥot


###### Sulam on Zohar, Introduction 8:5
[Sulam on Zohar, Introduction 8:5](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:5)

והנך רואה דברי הזוהר, שאע"פ שכבר נמשכו לה המוחין העליונים ע"י העלאת מ"ן וכבר נשלמה בהן, מ"מ איהי קיימא לשאלה כמו שישסו"ת היו מטרם העלאת מ"ן. וזהו ג"כ דברי ר' אלעזר כאן **מה ידעת מה אסתכלתא מה פשפשתא הא כלא סתים כדקדמיתא**, דהיינו ג"כ כמו בזוהר תרומה, אשר אחר העלאת המ"ן והמשכת המוחין עוד הכל סתום בנוקבא כמו מטרם העלאת מ"ן, דהיינו דקיימא עוד לשאלה, שפירושו העלאת מ"ן. )(כנ"ל אות ז' בד"ה וז"ש לעילא. לית תמן שאלה(.

**The Sefaria Sulam, 2023:**
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).⁵ 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.

footnotes:
⁵ The point here is that although the Nukba


###### Sulam on Zohar, Introduction 8:6
[Sulam on Zohar, Introduction 8:6](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:6)

ויש להבין הדברים, א"כ מה מועילים התחתונים בהעלאת מ"ן, וכן למה נמשכו אליה המוחין כיון שאינם נגלים כלל. ועוד, שהרי אומרים שם בזוהר תרומה בטעם הא' למה נקראת הנוקבא מ"ה, משום שה"ס, אל תקרי מ"ה אלא מאה (מנחות מג:), שה"ס מאה ברכות, שהנוקבא משפעת לתחתונים. ולפי"ז איך יתכן לומר שעוד נשארת הנוקבא בבחינת קיימא לשאלה, והכל סתים כדקדמיתא.

**The Sefaria Sulam, 2023:**
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*”⁶, 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?

footnotes:
⁶ Me'a


###### Sulam on Zohar, Introduction 8:7
[Sulam on Zohar, Introduction 8:7](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:7)

והענין הוא: כי יש ב' בחינות מוחין דגדלות בנוקבא, הנק' גדלות א' וגדלות ב'. אשר בגדלות א', עולים רק או"א עילאין לראש דא"א ולא הישסו"ת, ואע"פ שנעשו לפרצוף אחד, מ"מ נשארו הישסו"ת בגוף א"א, אלא שנתעלו למקום או"א שמקודם לכן, דהיינו שמלבישין מפה עד החזה דא"א ולפיכך מצד אחד נעשו הישסו"ת בחי' ראש א"א, שהרי נעשו פרצוף אחד עם או"א עילאין העומדים עתה בראש א"א, וכן עלו למעלה מפרסא דחזה דא"א ששם מאיר הראש דא"א, ע"ד שנתבאר (עי' לעיל אות ז' ד"ה וז"ש דהאי סתים)( באו"א גופייהו שהיו עומדים שם מטרם העלאת מ"ן. ומשום זה הם משפיעים מוחין שלמים דג"ר אל הז"א, והז"א אל הנוקבא, והנוקבא נעשית בסוד מאה ברכות כנ"ל, כי ע"י מוחין אלו מתעלים הזו"ן ועולים למקום הישסו"ת שמקודם העלאת מ"ן, דהיינו מחזה עד הטבור דא"א, ונמצאת הנוק' במקום אמא, וע"כ נעשית הנוקבא בסוד מאה כמו אמא, כי בחי' מאה היא באמא ואלפים היא באבא, והתחתון העולה לעליון נעשה כמוהו, כנודע.

**The Sefaria Sulam, 2023:**
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*,⁷ 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 earlier⁸ 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 mouth, it="" is="" considered="" part="" of="" the="" head="" of="" i=""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"),⁹, 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.¹⁰

footnotes:
⁷ When Abba
⁸ Since the level of Bina
⁹ In the world of tikkun
¹⁰ Meaning, when a particular entity ascends to a new level, the entity becomes like the preceding entity that occupied that level.


###### Sulam on Zohar, Introduction 8:8
[Sulam on Zohar, Introduction 8:8](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:8)

אמנם מצד אחר, דומה הנוקבא רק לבחינת מ"י דקיימא לשאלה, דהיינו ממש לגמרי כמו שהישסו"ת היו מטרם העלאת המ"ן והמשכת המוחין. והוא מטעם הלבשתה את מקום הישסו"ת דקטנות, דהיינו מהחזה עד הטבור דא"א ונמצאת עומדת למטה מפרסא שבגוי מעוהי דא"א, שבחינת הארת ראש דא"א נפסק למעלה מפרסא זו, כנ"ל(אות ז' ד"ה וז"ש דהאי עש"ה).( וע"כ מבחינה זו לא הרויחה הנוקבא את המוחין וראש א"א, שכל העלאת המ"ן היו לזה, והכל סתים כדקדמיתא כמטרם העלאת מ"ן. אמנם מבחינה אחרת, הרי הרויחה הנוקבא בחינת אמא, כי עלתה למקום ישסו"ת, שנק' אמא, שז"ס שנעשתה בסוד מאה ברכות כנ"ל.

**The Sefaria Sulam, 2023:**
However, on the other hand, the *Nukba* is only similar to *Mi*,¹¹ 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.¹² 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.

footnotes:
¹¹ Meaning, the Nukba
¹² Meaning, the purpose of the ascent of feminine waters, the attainment of Nukba


###### Sulam on Zohar, Introduction 8:9
[Sulam on Zohar, Introduction 8:9](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:9)

ומשום זה נבחנים אלו המוחין רק לבחינת ו"ק דגדלות, כי לא תוכל לקבל בחינת ראש דגדלות, להיותה נמצאת למטה מפרסא דחזה דא"א, כנ"ל, אבל מדרגתה עתה שוה כמו הישסו"ת בעת היותו בחינת ו"ק, דהיינו מטרם העלאת מ"ן, שהיה עומד שם מחזה עד הטבור דא"א. שזה ודאי גדלות גדולה בשביל הנוקבא, אלא שהיא ו"ק דגדלות, אבל עוד חסר ג"ר דגדלות, והשגת ג"ר דגדלות נק' גדלות ב' של הנוק' וזה יתבאר להלן במאמר מי ברא אלה דאליהו.

**The Sefaria Sulam, 2023:**
For this reason, these brains [of the first maturity] are considered only the six extremities of maturity, ¹³ 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.”

footnotes:
¹³ Since the Nukba


###### Sulam on Zohar, Introduction 8:10
[Sulam on Zohar, Introduction 8:10](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/8:10)

עתה תבין היטב כוונת הזוהר תרומה הנ"ל בב' הטעמים שאומר, על מה שנק' הנוקבא בשם מ"ה. אשר בטעם הא' מבאר המוחין העליונים שהשיגה הנוק' הנק' מאה ברכות, שע"כ אמרו אל תקרי מ"ה אלא מאה, והיינו ע"י עליתה למקום ישסו"ת בכח אלו המוחין וטעם ב' מדגיש לבאר, אשר עכ"ז, כיון שעלתה רק למקום הישסו"ת דקטנות, דהיינו בעוד שהיה קיימא לשאלה, שהוא מהחזה עד הטבור דא"א הרי גם המוחין דנוק' דומים לגמרי כמוהו, ונעשית גם הנוק' בבחינת קיימא לשאלה, שפירושו ו"ק בלי ג"ר, אלא הרווח אמנם גדול מאוד, מפני שהוא ו"ק דאו"א עילאין, דהיינו ו"ק דגדלות. וכן גם כאן במאמר הזה, שאומר מה ידעת ומה וכו' הכל סתים כדקדמיתא, אין הפירוש של כדקדמיתא, כמו שהנוקבא היתה מטרם העלאת מ"ן. אלא הפירוש הוא, כמו שהישסו"ת היו מטרם העלאת מ"ן. אבל הנוקבא הרויחה הרבה ע"י העלאת מ"ן שהרי קבלה עתה בחינת אמא שה"ס מאה ברכות, אלא שהן ו"ק דגדלות, ונמצאת עוד קיימא לשאלה כמו הישסו"ת מטרם העלאת מ"ן. והבן זה היטב.

**The Sefaria Sulam, 2023:**
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*.¹⁴ 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*.”¹⁵ 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,¹⁶ 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*,¹⁷ 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.¹⁸ 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.

footnotes:
¹⁴ This paragraph summarizes the preceding sections.
¹⁵ Me'a
¹⁶ The point here is that although the Nukba
¹⁷ Now that Yisrael Sabba
¹⁸ Meaning, the Nukba