16) Rabbi Shimon said, “Hence, the heaven and their host were created in MA, the Malchut, for it is written, ‘When I consider Your heavens, the work of Your fingers.’” Previously, it was written, “O Lord, our Lord, how [MA] great is Your name in all the earth, who have displayed Your splendor above the heavens.” Thus, the heavens were created in the name MA, the Malchut, and the meaning of the words is “Above the heavens,” which points to Bina, who is called MI, above ZA, who is called “heaven,” when Malchut merits the name Elokim.

Interpretation: MA, Malchut, rises and is included in Bina, Elokim, after He created the light of Hassadim for a garment of honor to the light of Hochma in the name MI, at which time they clothed each other and the Malchut rose in the upper name, Elokim, which is the name of Bina, in which Malchut is included. For this reason, “In the beginning God created” is the upper Elokim, Bina, and not Malchut, since MA is Malchut and was not built in MI, ELEH.

Interpretation: Since the lower world, MA, extends the Mochin in the name Elokim in the upper world, there was an ability for heaven and their host to be built by MA, since there are no offshoots without upper Mochin, which are Mochin of Haya. This is what Rabbi Shimon said, since the lower world is MA, and exists in the name Elokim from the upper world, as well, the heaven and their host were created in MA, in Malchut, and MA had the strength to elicit these offshoots to the heaven and their host.

This is why it is written, “Who have displayed Your splendor above the heavens,” to let us know that the Mochin extend from the name Elokim of YESHSUT by associating MI with ELEH, where MI is above the heaven, ZA. This is why it was said, “Above the heaven,” where Malchut merits the name Elokim, meaning that the Hod, Mochin, above the heaven—above ZA—is YESHSUT, in which the name Elokim rises, and he is “MI [Who] created ELEH [these].” However, in heaven itself, ZA, there is no MI there, only MA.

Once the level of Hochma extended because of the point that returned and came out of the thought, a coupling of VAK was done again, to extend the light of Hassadim, and light of Hochma clothed in light of Hassadim. And then MI illuminated in ELEH.

After the light of Hassadim created the light of Hochma, they clothed in one another and the Malchut rose in the upper name, Elokim, and the light of Hochma clothed in the light of Hassadim. Hence, the Mochin reached from MI to ELEH, the letters conjoined with one another, and Malchut merited the upper name Elokim. In the upper name, above the heaven, YESHSUT, in whom there is MI, but not in heaven, who is MA.

MA, Malchut, and it was not built in MI, ELEH, since MI is Bina, and since the first restriction, there was no restriction in her at all because the restriction there was on the middle point, Malchut, which was restricted, to not receive light in it, and she was established in a coupling by striking, to raise reflected light. However, the first nine were clean of any restriction and were worthy of receiving the light of Hochma. But in the second restriction, to sweeten the Malchut with the quality of mercy, Malchut rises to Aba, Aba is established in her as male and female, and Malchut received the place of Bina.

And the point, Malchut, rose to being a thought, Bina. Since then, Bina, too, was restricted and was erected with a screen to avoid receiving the light of Hochma within her, to receive the coupling by striking and to raise reflected light. Thus, at its source, Bina is fit to receive Hochma without any restriction, and she received the restriction and screen within her only to sweeten the Malchut.

Therefore, by raising MAN from the lower ones, a new light was extended from AB SAG of AK, which lowers the point back from the place of Bina to her place, to Malchut, as it was in the first restriction, and the point comes out of the thought. By that, the Bina is purified from any restriction and receives the light of Hochma once more. And once the level of Hochma clothes in Hassadim, MI illuminates in ELEH, and the name Elokim appears.

And yet, this whole structure of the name Elokim is completely impossible in MA, since the MA is the end of the heaven below, the Malchut herself, on which there was the restriction at her source in the first restriction, too, and she is unfit to receive any illumination of Hochma within her. This is why MA, Malchut, and not “Built in MI ELEH,” since the whole construction of the name Elokim relates only to MI, through return and exit from the thought, and not in MA.

17) But when the letters ELEH extend from above, from Bina, below to Malchut, since the mother lends her clothes to her daughter and adorns her with her decorations, the name Elokim extends from Bina, the mother, to Malchut, the daughter, and she adorns her with her decorations, when any male appears before her. At that time, it is written about her, “Before the Master, the Lord.” This is so because then Malchut is called “master,” in masculine form [in Hebrew].

It is written about it, “Behold, the ark of the covenant of the Lord of all the earth.” But the text names the Malchut, who is called “Ark of the covenant,” by the name “Lord of all the earth,” a masculine name. It is so because she received the vessels called “garments,” and the Mochin, which are called “ornaments,” from the mother, Bina, since then the Hey comes out of MA, Yod enters in her stead, and Malchut is called MI, like the Bina. At that time, she is adorned in male clothes, clothes of Bina, opposite the whole of Israel.

Explanation: Once he has made a point at Rosh of AA and it rose to being a thought, since the Hochma was erected in her as a kind of male and female, he formed all the images in her. This means that all the levels of the five Partzufim of Atzilut were formed in her in a way that there is no more than KH of each level in AA, AVI, and ZON. Also, he engraved all the engravings in her, by whose force the three Sefirot—Bina, ZA, and Malchut—parted from each level to the degree below her, since Bina, ZA, and Malchut of AA fell into AVI, and Bina, ZA, and Malchut of AVI fell to ZON, and Bina, ZA, and Malchut of ZON fell to BYA. And these two Sefirot, KH, remained in the degree. They are called MI, and the three Sefirot that were separated from each degree are called “the three letters ELEH.”

The letters ELEH are drawn from above, from Bina, down to Malchut, when the point rose to being a thought, the three letters ELEH were separated from AVI and fell to the degree below them, ZON. Then it is considered that ELEH of AVI, which are in ZON, extended from above to below and clothed inside the ZON, since ELEH of Aba, who is Ysrael Saba, extended to ZA, and ELEH of Ima, who is Tevuna, extended to Nukva.

Ima [Mother] lends her clothes to her daughter and adorns her with her decorations. Upon the arrival of Mochin of Gadlut, a carving of one hidden image was extended, the holy of holies, a deep structure that comes out of the thought—when the point returned and came out of the thought to her place, to Malchut. By that, the three vessels, Bina and ZON, were brought back to the degree, and the three lights of KHB, called “holy of holies,” were extended. You should know that when the vessels of Bina and ZON were brought back from the Guf to Rosh of AA, AVI—which clothe them—were drawn along with them, and they, too, rose to Rosh of AA, where they received those Mochin of holy of holies at the Rosh AA.

It is so because the rule is that the upper one that descends to the lower one becomes like him, and the lower one that rises to the upper one becomes like him. Thus, in the state of Katnut, when Bina and ZON were separated from the Rosh of AA and fell to his Guf, when they clothe AVI from the Peh down, Bina and ZON of AA became actual AVI. For this reason, in the state of Gadlut, when Bina and ZON of AA returned to the degree of his Rosh, they took the AVI along with them, for they had already become one degree at the time of Katnut. Thus, even in Gadlut, now that AVI rose with them to Rosh of AA, they became equal to him, receiving the same Mochin in Rosh of AA, which are called “holy of holies.”

And in precisely the same way, ZON rose to AVI, since once AVI received the Mochin in the Rosh of AA, the point came out of the thought in them, as well, to the place of Malchut, by which their Bina and ZON were brought back to their degree of AVI. And when the vessels, Bina and ZON, rose once more to AVI, they took the ZON that clothe them along with them, and ZON, too, rise to AVI, receiving the Mochin of the holy of holies that are there.

“The Mother lends her clothes to her daughter and adorns her with her decorations.” In other words, since the three letters ELEH of Ima extended to the Nukva in the state of Katnut, it is considered that the mother lends her clothes to her daughter, since thus the three vessels Bina and ZON, which are ELEH, were separated from Ima and fell into the Nukva. Thus, they became actual Nukva because the upper that descends to the lower one becomes like him. It is considered that Ima lent her vessels of ELEH to the daughter, the Nukva, since now the Nukva is using them. And yet, it also means that she adorns her in her decorations.

In other words, at the time of Gadlut, the three vessels, ELEH, Bina and ZON of Ima, return to Ima. Then the Nukva rises to Ima along with them, and the Nukva receives the Mochin of the holy of holies that are in Ima, since the lower one that rises to the upper one becomes like him. It follows that now, since Ima lends her clothes ELEH to the daughter at the time of Katnut, she adorns her with her decorations, with Mochin, at the time of Gadlut. Thus, she adorns with the decorations of Ima.

And when does she properly adorn her with her decorations? There are two kinds of decorations from Ima to the Nukva, which are the Mochin of GAR: 1) From the lower Ima, Tevuna, who stands from Chazeh of AA and below. 2) From upper Ima, who stands from Chazeh of AA and above.

When Nukva rises to Tevuna and Tevuna adorns her with her decorations, it is considered that these adornments are still not as they should be because then the Nukva is still poised for a question, like the Tevuna prior to raising MAN. Hence, they are not as they should be. Rather, when the Nukva rises to the place of upper Ima, from the Chazeh of AA and above, and upper Ima adorns the Nukva with her decorations, then it is considered that her decorations are as it should be.

She adorns her with her decorations. “When any male appears before her.” At that time, it is written about her, “Before the Master, the Lord.” This is so because then Malchut is called “master,” in masculine form. When the Nukva rises to Tevuna and receives the Mochin from her, the decorations are still not as they should be, since she is still posed for a question, meaning that she still needs to raise MAN from the lower ones, to be completely corrected. Then it is considered that the males in Israel receive from ZA, who rose to Ysrael Saba. But when the Nukva rises to upper Ima, she is completed entirely and is no longer poised for a question, to receive MAN. At that time, she is considered a male, and the males in Israel receive from her.

This is why it was said, “When any male appears before her,” when all the males in Israel appear before her and receive from her. This is because then the Malchut is called “Lord.” She is not called ADNI, a female, but Adon [Lord], male, since she is not poised for a question, as the issue of raising MAN does not apply to her anymore. This is why she is considered a male.

It is written, “Behold, the ark of the covenant of the Lord of all the earth.” The ark is called “the Nukva,” since the Yesod of ZA, who is called “covenant,” entered her. Thus, the text calls the Nukva by the name “Lord of all the earth,” a male.

It is so because then the letter Hey comes out of the MA, Yod enters in her stead, and Malchut is called MI, like the Bina: The Hey of MA exits her because the Hey of MA indicates that she is poised for the question, “What did you know?” Thus, the Hey of MA indicates that she is poised for a question, and this Hey of MA comes out of her, Yod enters instead of the Hey, and it is called MI, like Ima. Then she is built in the name Elokim, like Ima.

18) Israel extend to the other letters, ELEH, from above, from Bina, to this place, to the Malchut, who is now called MI, like the Bina, as it is written, “These things I remember and I pour out my soul within me. For I used to go along with the throng and lead them in procession to the house of God, with the voice of joy and thanksgiving, a multitude keeping festival.”

“These [ELEH] things I remember” means “Here I mention these letters [the letters ELEH] with my mouth, and I shed tears in the desire of my soul, to extend the letters ELEH from Bina. Then I will lead them in procession from above, from Bina, to the house of God, Malchut, so that Malchut will be called ‘God,’ like the Bina, Elokim. And with what shall I lead them? With the voice of joy and thanksgiving, a multitude keeping festival.”

Rabbi Elazar said, “My silence built the Temple above, Bina, and the Temple below, Malchut.” Certainly, as they say, “A word is a rock, silence is two.” “A word is a rock,” which I said and commented on it. “Silence is two” is the silence that I kept, which equals twice as much, since the two worlds Bina and Malchut were created together. This is so because had I not stood still from speaking, I would not have obtained the unity of these two worlds.

Interpretation: Once the letter Hey departs from the MA, and Yod enters the Mem, and it is called MI, Israel extend for her by raising MAN of other letters, ELEH, to this place, MI, and the Nukva merits the name Elokim. This is so because ELEH of the upper one fall to the lower one at the time of Katnut, hence they are drawn to the lower one at the time of Gadlut. This is so because when Bina and TM of the upper one—the letters ELEH—return to the Rosh of the upper one, they take the lower one along with them. Then the lower one acquires the letters ELEH and the Mochin in them because it is together with them at the Rosh of the upper one, since the lower one that rises to the upper one becomes like him.

“Israel extend to the other letters, ELEH, from above ... to this place, as it is written, ‘These things I remember.’” Extending these letters is raising of MAN, when Israel raise MAN to extend the Mochin of Gadlut by extending the letters ELEH of upper Ima to the Nukva. And it is written, “These things I remember,” to extend them. This is why I mention the letters ELEH with my mouth, “And I shed tears in the desire of my soul,” the prayer at the gate of tears, which is never returned empty.

Then, once the MAN has been raised, I will lead them in procession from above, extend to the letter ELEH from above, from AVI, through the house of God [Elokim], to Nukva, who is called “the house of Elohim [God].” After the extension of the letters ELEH, she herself is called Elokim, and this is why it was said that Malchut will be called Elokim, like Bina, like Ima.

He said, “A word is a rock, silence is two.” This is so because the words of Rabbi Elazar raised the Nukva to the Tevuna, below Chazeh of AA, at which time she is still poised for a question and is called “a rock.” This is why he said, “A word is a rock.” However, Rabbi Elazar’s silence, giving room for Rabbi Shimon to disclose the Mochin of Haya by the ascent of Nukva to upper Ima, by that, two worlds were built together, since the lower world, Nukva, became one with the upper world. He said, “The silence I kept is worth twice as much” because two worlds were created and built together, since the Nukva rose to Ima and became a male, like upper Ima.

19) Rabbi Shimon said, “Henceforth, the wholeness of the verse where it is written, ‘The One who leads forth their host by number.’” There are two degrees, MA and MI, and each of them needs to be registered, meaning mentioned. The upper one is MI, and the lower one is MA. The upper degree registers and says, “The One who leads forth their host by number,” where the “The” of the “One who leads forth” implies to the one that is known and whom there are none others like her, MI.

Similarly, “The One who brings forth bread out of the earth.” The “The” of the “One who brings forth” implies to that one which is known, the lower degree, MA, and it is all one. Both are at the same degree, Malchut, but the upper one is MI of Malchut, and the lower one is MA of Malchut. “The One who leads forth their host by number,” since the number 600,000 are the stars that stand together, eliciting hosts by their kinds, and they have no number.

Explanation: After the text implies to us in “Lift up your eyes on high and see who [MI] created these [ELEH],” to observe the structure of the Nukva in the name Elokim—which she extends from upper AVI, by which upper Ima adorns her with her decorations—it fills and completes that explanation in the rest of the text, “The One who leads forth their host by number, He calls them all by name; because of the greatness of His might and the strength of His power, not one of them is missing.”

It was said that they are two degrees, and each of them must be registered, mentioned in the “The.” That is, the two degrees, MI and MA, must be mentioned in the Nukva.

1. The Mochin of GAR that she receives through her ascent and clothing of the upper world—when the Nukva becomes like the upper world herself—is called MI, since the Hey of MA exits, and Yod enters in her stead. The Nukva is called MI, too, in the upper world, since she adorns herself with the male vessel.

2. However, at the same time, her former degree, which is MA, is not detracted from her. Rather, MA, too, should be in her as before. The degree of MI is necessary to extend the wholeness and the holy of holies to the offshoots, but begetting sons and multiplication depend only on the name MA. Hence, if any of those degrees is missing in the Nukva, she will be unable to bear.

The upper degree registers and says, “The One who leads forth their host by number,” which is the degree of MI, which the Nukva inherits from the upper world. It is said about it, “The One who leads forth their host by number,” since the “The” of the “One who leads forth” implies to the complete Mochin that she receives from upper AVI, who are the adornments in the male vessel, when the Hey exits and the Yod enters.

“The One who brings forth.” The “The” of “The One who brings forth” implies to that one which is known and whom there is none other like her, as this is the ultimate height of the Mochin that apply in the Nukva during the 6,000 years.

It was said, “Who brings forth bread.” This is the bottom degree, MA, and it is all one: the “The” of the “Brings forth bread” implies to Mochin of GAR, as well, which is known, but they are Mochin of YESHSUT, where the Nukva receives from them and is known by them, the degree of MA. This is so because that degree must also be registered in the Nukva. “It is all one,” meaning that both MI and MA are included in the Nukva together as one Partzuf, one above and one below.

We need not ask about what The Zohar says, that wherever the “The” is written, it is from the lower world, Malchut, that it was revealed more, while here it says that it is from the upper world, since here, too, it refers to the revealed world, the Nukva of ZA. And it calls it “upper one” because of the degree of MI of the Nukva, which she receives only when she rises and clothes the upper world, upper Ima. And because of it, it calls her “upper one,” and calls the degree of MA of the lower world, “lower one.”

It was said elsewhere that all the things that are from the upper, hidden world, Bina, the letter Hey is hidden from there. This refers to when the revealed world does not rise and clothe the upper world, at which time the upper world is hidden and she does not shine to the lower ones, hence he does not write it with the “The,” for it is hidden. [In Hebrew, the added “The” in “The One” is called Hey HaYedia [Hey of knowing], implying that this Hey indicates knowing.

It was said that the number of stars that stand together is 600,000, they elicit hosts by their kinds, and they have no number. A number is the complete wholeness. A number indicates complete illumination of wholeness, and the incomplete illumination is considered having no number, or that he has no number to indicate that they are devoid of wholeness, which is called “a number.”

Know that these Mochin of upper AVI, which ZA gives to the Nukva, is as it is written, “The heavens are telling of the glory of God.” This is so because the heavens is ZA, the glory of God is the Nukva of ZA, and telling are the abundance of Mochin of upper AVI. These Mochin are regarded as 600,000 because the degrees of Nukva are regarded as units, those of ZA are considered tens, those of YESHSUT as hundreds, those of upper AVI as thousands, and those of AA as tens of thousands.

Also, there are two discernments in upper AVI: 1) Themselves, which are regarded as thousands; 2) The Mochin of Hochma that they receive from Rosh of AA, at which time they are considered tens of thousands, like him, though only as VAK of AA, since they clothe from the Peh of AA and below. For this reason, in that relation, they are only VAK of AA, which is tens of thousands. And VAK are sixty, hence sixty tens of thousands [600,000].

For this reason, when the Nukva rises and clothes upper AVI, she receives a whole number, which is 600,000. Sixty means VAK, since then it is still lacking the Rosh of AA. And ten thousand indicates the degrees of AA, which illuminate into AVI, within his VAK, which clothe in AVI, hence the Nukva has the number 600,000.

“The number 600,000 are the stars that stand together, eliciting hosts by their kinds, and they have no number.” It has been explained that two degrees, MI and MA, are registered in the Nukva: 1) MI in Nukva are the upper AVI, which clothe in the Nukva. By that, she is discerned as the upper world, and in that respect, she then has the number 600,000. 2) MA in the Nukva are YESHSUT, which clothe in the Nukva as in “poised for the question ‘What?’ [MA].” In that respect, they are the lower world.

These two degrees, MI and MA, become one Partzuf in her: Upper AVI clothe from her Chazeh and above, and YESHSUT clothes from her Chazeh and below, thus they are one Partzuf in her. Therefore, these two degrees are discerned in the offshoots of the Nukva, too. This is so because with respect to the upper world, MI, in her, is “The One who leads forth their host by number,” in the number 600,000. And with respect to the lower world, MA in her, the offshoots are regarded as having no number. It was said, “Eliciting hosts by their kinds, and they have no number.” This means that she produces the various kinds of offshoots without a number, meaning that they do not have those Mochin of number from upper AVI, but only from YESHSUT, who are without a number.

Thus, her offshoots are incomplete because they are devoid of a number. To that, it is said, “The number 600,000 are the stars that stand together, eliciting hosts.” This means that those two degrees in her—with a number and without a number—are in her together, connected in her in a single degree, hence they are also in her offshoots. And they are two degrees together, where on the one hand, her offshoots are considered to be of the number 600,000, and on the other hand, they are without a number. And since it is so, the one without a number is regarded as complete additions only, and not any deficiency.

The reason for it is that blessing and multiplication by seed are completely dependent upon the lower world, MA, which is regarded as having no number. This is the blessing of the seed, which is brought in the words, “‘Now look toward the heavens, and count the stars, if you can count them.’ And He said to him, ‘So shall be your seed.’” Thus, the blessing of the seed comes only without a number, from the name MA. Therefore, after all the wholeness of the Mochin of a number that she obtained from the upper AVI, MI, she has an addition to the blessing from MA, without a number, for they have no number. And she, too, has a blessing, and both are included in the souls and in the offshoots.

20) “He calls them all”—those 600,000, all their hosts, who have no number—“By name.” What is “Calls them all by name”? He does not call them by their names, for if this were so, it should have said, “Calls them all by their names.” However, when this degree does not merit the name Elokim, but is called MI, she does not bear and does not elicit what is hidden in her by their kinds, although they are all hidden in her. In other words, although the letters ELEH have already risen, they are still lacking the garment of honor of Hassadim, so then they are hidden and do not merit the name Elokim.

When He created the letters ELEH and they merited His name, they clothed in the garment of honor of Hassadim, at which time ELEH conjoin with MI, and He is called Elokim. Then, by the force of this name, He elicited them in whole. And it is written, “He calls them all by name,” He calls them by His name, eliciting each and every kind to exist in whole. Then it is written, “The One who leads forth their host by number, He calls them all by name,” by the whole name Elokim. It is written, “See, I have called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah.” In other words, I mention My name so that Bezalel will exist in full existence.

Explanation: The great wholeness of the Mochin, the name Elokim, is on her souls and offshoots in both her degrees together, on the degree of 10,000 in her, and on the degree of all their hosts, who have no number. On both of them, there is the name, as it is written, “He calls them all by name.”

However, when this degree does not merit the name Elokim, but it is rather called MI, it does not bear and does not bring out those who are concealed in it, in their various kinds, although they were called concealed in it. When He created the letters ELEH, at which time ELEH conjoin with MI, and it is called Elokim, then, by the power of this name, He elicited them in whole, since the blessing of the seed is completely dependent upon the name MA, who have no number.

The Mochin of number are illumination of Hochma, the complete name, and all her phases are in complete wholeness. And the Mochin without number that come precisely from the name MA are the Mochin of Hassadim, and the illumination of Hochma is not received without a garment of honor of Hassadim. Prior to that, even though the letters ELEH rose to MI, it still did not merit the name Elokim. This is the meaning of “Who [MI] created these [ELEH],” that once He created light of Hassadim for a garment of honor for the light of Hochma in the name MI, they clothed one another and Malchut merited the upper name Elokim.

MI does not bear or elicit those who are hidden in her, by their kinds, even though they were all hidden in her. Even though the point has already come out of the thought to her place, to Malchut, and there was carving of one hidden image, the holy of holies, since Bina and ZON of the vessels and GAR of the lights returned in her, still, they are all hidden in her. Also, ELEH remain deep and hidden in the name Elokim because they cannot receive illumination of Hochma without Hassadim.

Rather, when He created ELEH, meaning after He also made a coupling on the screen of MA, the lower world, eliciting the level of Mochin of Hassadim on it, which are called “without a number,” and giving it to ELEH. Thus, He created ELEH, meaning placed the clothing of Hassadim in them, which is called “created,” and then she merits a name and is called Elokim. This is so because now that they have obtained the level of Hassadim, they can receive illumination of Hochma, which are the Mochin of the number 600,000. And then the letters conjoin and Malchut merits the upper name, Elokim. Then, through this name, he brought them out in whole.

For this reason, that wholeness of the name—which is the clothing of Hochma in Hassadim—is on the souls and offshoots that came out of the name Elokim, as well. It was written, “He calls them all by name,” meaning that the name is named after the offshoots in that name of his. He called and elicited each and every kind so it would exist in whole.

In this name, He elicited the offshoots, both in the kind of 600,000, as well as in the kind in which there is no calculation, so they would exist in the wholeness of the name, so they would clothe each other as they are clothed in the name. It is written, “See, I have called by name.” It brings evidence that the words “calling by name” indicate existence and wholeness.

21) “Because of the greatness of His might and the strength of His power, not one of them is missing.” What is “Because of the greatness of His might?” It is the head of the degrees, when all the desires rise in him and transcend in him in a hidden way. “And the might of His strength” is the upper world, MI, which rose in the name Elokim. “Not one of them missing” from those 600,000 that He elicited by that name. And because not one of the number 600,000 was missing, wherever Israel died and were punished for their sins, they were counted later and not one of the 600,000 was missing, so that all will be in one form, above and below. And as not one of the number 600,000 was missing above, not one of that number was absent below.

Explanation: “Because of the greatness of His might” implies to Keter of upper AVI, the head of the degrees of those Mochin, Bina of AA, which became Keter to AVI, where all the desires rise and from whom all the degrees receive. For this reason, they rise in it in a hidden way, since he is unknown Avir [air], meaning that the Yod does not come out of his Avir, as it is written, “For he desires mercy.” This is why he is in utter wholeness, and this is why he is called “pure air.”

Although the level of Hassadim, called air, comes out on the lower world, MA, she is still in complete wholeness because that light extends from GAR of Bina of AA, the head of all the degrees of Atzilut, which are AVI, YESHSUT, and ZON. Hence, the level of Hassadim in it is regarded as pure air, as well, as in GAR of Bina of AA.

It was written, “And the strength of His power.” This is the upper world, MI in Nukva, from which the number 600,000 was drawn. This is so because she clothes the upper world, who is upper AVI, which is why it was said “Not one of them is missing”—of those 600,000, which He elicited by that name, since from there she obtains the Mochin of the number 600,000.

As not one was absent from the number 600,000 above, not one was absent from that number below. Because the Nukva clothed upper AVI, Ima [mother] lent her clothes to her daughter and adorned her with her decorations. By that, she became completely like upper AVI. And as the Mochin of AVI are whole in the number 600,000, not one of them is missing, the Nukva is whole in that number, not one of them is missing.