الفصل 1
الفصل 2
النظرة الداخلية
جدول الأسئلة لمعنى الكلمات
جدول الأسئلة للمواضيع
جدول الإجابات لمعنى الكلمات
جدول الإجابات للموضوعات
Adam Kadmon is the first world that receives from Ein Sof. It is also called “one line” because it is extended immediately after the restriction, from Ein Sof down to near this world. The name Adam relates only to the Sefirot of straightness in the first world, which is the light of Ruach, meaning a light of bestowal, and not to its Sefirot of circles in it, in which there is only the light of Nefesh, meaning a light of reception for themselves, without the ability to bestow upon others. It is the root of man in this world.
It is the light that is not received in phase four. It is the light that is designated to fill phase four, and which she does not receive because of the screen that detains it and pushes it back. This operation is called “coupling by striking” (Part Two, Inner Observation, 22). All the vessels of reception in the Partzufim [pl. of Partzuf] from the restriction onward, are extended from that reflected light, which serves them instead of phase four in Ein Sof.
Direct light is the upper light that is extended from Ein Sof, which is imparted to the Partzufim, from the restriction onward. It is called by that name to indicate that it is not imparted into the vessels of the circles, or to any degree that does not have any coarseness of phase four in it. It is imparted only in the Sefirot of straightness, according to the rule that the giver only gives in the coarser thing, which is the coarseness in phase four.
Surrounding light is the light that is intended to clothe the degree, but is detained because of some boundary in it. That name has two meanings: 1) Distant illumination, 2) Certain illumination, meaning an illumination that is certain to finally clothe there, since the light “surrounds” it from all sides without giving her any room to escape from it until she is fit to receive it in full.
Inner light is the light that is clothed in the vessel.
The distance between the two ends of a degree, from the most refined to the coarsest, is called “length,” since so is the imaginary corporeal length, implying the area between it top end and its bottom end.
Contemplating the manners of cause and consequence in order to scrutinize all the consequences that are born and emerge from something is called Bina.
Equivalence of form between two spiritual entities is adhesion, and disparity of form between them makes them not adhered to one another.
The screen in each degree measures and makes a “boundary” over the degree at the level of reflected light that the screen raises according to its coarseness (Item 2 above), since the screen of phase three limits the level of the degree so that it does not acquire the light of Keter, and the screen of phase two limits it from light of Hochma, too, etc.
The roof is the Keter in each degree, as well as in the Sefirot and in the worlds.
The real vessels of reception in each degree, which expand by the power of the reflected light in the screen, from it and below, are called the Guf [body] of the degree, since they precede the lights. It is unlike the lights that expand for a coupling by striking on the screen, which precede the vessels.
The Sefirot of the circles are called wheels because the lights become circular in them. This means that it is impossible to distinguish refinement and coarseness in them.
GAR are the lights that preceded the vessels that are clothed in the reflected light that rises to them from the screen and above, meaning the first three Sefirot—Keter, Hochma, and Bina. They are also called the Rosh [head] of the Partzuf.
Anything that is depicted and perceived by the five senses, or occupies place and time, is called “corporeality.”
The lights that are extended from Ein Sof to the lower Sefirot necessarily pass through the upper Sefirot. Since the spiritual does not become absent from one place when it moves to another place, but remains existing both in place A and in place B, we distinguish two kinds of light in each Sefira: lights of their own phase, and the lights that remained in them “in passing.”
The illumination that operates in a Partzuf when it has no vessels of reception for that light is called “illumination from afar.” It means that when there is a great distance and difference between the light and the vessels of the Partzuf related to that light, the vessels cannot receive and clothe that light. Instead, they receive from it an illumination from afar.
The refinement of the screen is the refinement of the coarseness in phase four. The level of reflected light that the screen raises and clothes on the direct light depends on the measure of the coarseness in phase four (see above Item 2, reflected light), meaning the measure of the yearning in her. Therefore, once the degree is filled with the light that it extended, the surrounding light intensifies and refines the screen to a certain measure of the level of the yearning. This is considered that she has been refined from the coarseness that was in her, and it is also called “the refinement of the screen.”
When the disparity of form is so great that it reaches oppositeness of form, from one end to the other, it is called “completely distant.”
When the lights of ZAT also operate in the Rosh, which is called GAR since the lights of GAR that should be in the Rosh are absent there, it is called “lowering of the Rosh [head],” meaning that the Rosh is lowered to the same level as the ZAT, which are called Guf [body].
The Sefirot incorporate with one another “in passing” (see answer 15). Since the ten Sefirot of direct light are extended from Keter to Malchut, it is impossible for them to appear in the degree, except by clothing in the ten Sefirot of reflected light that are extended and rise from Malchut to Keter. Thus, there is not a single Sefira among them that does not have two Sefirot from its own phase, one of direct light and one of reflected light, as well as eight Sefirot that were incorporated in it in passing. Some of them passed through it in passing from above downward, and some of them passed through it in passing from below upward.
The clothing of the ten Sefirot of the Rosh of a degree in the ten Sefirot of reflected light that rise from Malchut from below upward, is called “attachment” since here, it is discerned that the lights precede the vessels and coarseness does not ascend with this reflected light above its place, which is Malchut, even a bit. Therefore, these ten Sefirot of reflected light are not regarded as complete vessels, fit for clothing the self in them. For this reason, this clothing is only called “attachment.” In other words, the direct light attaches to and is present on the Partzuf through these ten Sefirot of reflected light, although it does not actually clothe in them. The clothing of direct light in the vessels refers only to the reflected light that expands below the screen, where the coarseness of Malchut of the Rosh can expand and descend, and clothe the ten Sefirot of direct light that come in it.
It means that one is caused by the other. The outer circle is the reason and the cause of the circle within it, which is caused and extended from the outer one. Thus, “one inside the other” indicates a relation of cause and consequence, or cause and effect between them.
The act of the screen, which detains and conceals the light from phase four and rejects the light that belongs to her back to its root, is called coupling by striking. The name indicates that this act contains within it two opposite matters: On the one hand, it “strikes” the light, meaning rejects and conceals it from illuminating. On the other hand, it “makes a coupling” with the light, meaning causes it to multiply and expand extensively, since this measure of light that is concealed and rejected from phase four becomes a great revealed light that clothes the direct light, and which is called “reflected light.” Without it, it is utterly impossible for the light of Ein Sof to clothe in the Partzuf.
Zeir Anpin means “small face.” The light of Hochma is called the light of the face, as it is written, “A man's wisdom illuminates his face.” This is why the general Partzuf Keter in the world of Atzilut is called Arich Anpin, meaning “big face,” for its essence is the light of Hochma. Therefore, phase three, whose essence is only the light of Hassadim that is extended from Bina, also has illumination of Hochma, though its essence is not of Hochma, is therefore called “diminished face”, meaning Zeir Anpin, because the light of its face is diminished and reduced compared to phase one.
The ten Sefirot that are extended from the screen and below are called Guf, or ZAT (see answer 11). While the whole Partzuf is sometimes regarded as having only ten Sefirot, the first three Sefirot KHB are in the Rosh of the Partzuf, and the ZAT, which are HGT NHYM, are in the Guf of the Partzuf.
The coarseness in the Partzuf from phase four in the desire (see “coarseness,” Item 53 below) is called the “matter of the Partzuf.” This name is borrowed from the imaginary corporeal substance that consists of the three dimensions: length, width, and depth, and six directions: up, down, east, west, north, and south.
Haya [living] is light of Hochma, as it is written, “Wisdom gives life to its owner.”
The more refined part in each vessel is regarded as its externality. It is regarded as the vessel for the surrounding light that shines in it from afar.
Knowing the final, purposeful outcome of every element in the entire reality is called Hochma [wisdom].
The force from the coarseness of the screen, discerned in the ten Sefirot of the Rosh of the degree, or in the ten Sefirot of circles, that force of coarseness, which operates in them along with the reflected light that rises to them from the screen, is called a “window.” Interpretation: The reflected light rejected from phase four because of its coarseness became a vessel of reception for the upper light instead of phase four, which was the vessel of reception in Ein Sof. This is so because in fact, the reflected light consists of the coarseness of phase four, because she extended it to her from Ein Sof (Part Two, Inner Observation, Item 79). However, this coarseness is apparent only in the vessels of the Guf, for they expand below the screen, meaning below phase four of the ten Sefirot of the Rosh, which is why the coarseness of phase four in the screen controls them. Therefore, they are considered complete vessels for clothing of upper light in them.
Conversely, the ten Sefirot of the Rosh are necessarily above their phase four. However, reflected light rises to them from below, and the coarseness of phase four in the screen cannot incorporate and rise along with the reflected light, above its place, to its first nine Sefirot. Therefore, this reflected light does not become complete vessels there, but only roots of the vessels. Because of this, the clothing of the nine Sefirot in this reflected light is regarded only as attachment (see above Item 21).
Nevertheless, with regard to the nine Sefirot of the Rosh, this reflected light is also regarded as a force of coarseness, as it nevertheless becomes a force of attachment, attaching them to the emanated being. That force is called a “window” since when the reflected light and direct light enter in order to illuminate the refined vessels of the circles, which do not have even a trace of coarseness, the force of coarseness in the reflected light is much lower than them, and therefore inferior, and lowers the walls of the vessels of circles as it enters them.
It is like a foramen and a hole in a room, which is a cavity and deficiency in the wall of the room. However, it is also an entry for the sunlight. Similarly, the cavity and deficiency in the walls of the vessels of the circles, which happened because of the coarseness in the reflected light, is not at all regarded as a deficiency in them, but as a window. Without it, they would not have had any light, for they can receive light if not through the line, by the force of the screen in it.
The light clothed in the Sefira of Keter is called Yechida.
Disparity of form that is attained in the spiritual is called “going outside” of it, since the disparity of form that forms in a part of the Partzuf is considered that that part went outside the Partzuf. This is akin to lighting one candle from another without the first diminishing, as there is no absence in the spiritual. It follows that when the part begins to change its form, along with this changing, it begins to separate from the Partzuf and exit the Partzuf into a new authority of its own. Thus, disparity of form and “going outside” are one and the same.
Growing coarser is considered a “descent,” meaning having descended from its degree. Refinement means an “ascent,” since it ascended in equivalence of form with Ein Sof. The rule is that the greater the refinement, the higher it is, and the greater the coarseness, the lower it is.
When the upper light descends to vessels that have coarseness of phase four, namely yearning, for she extends it through her yearning, it is considered that the light descends in straightness, meaning in absolute proportion to the measure of coarseness and yearning in her. This is similar to a heavy object that falls to the ground from above. It falls in a completely straight line from above downward, and at great speed because of the earth’s gravitational force affecting it. Conversely, when a light object falls to the ground, and the gravitational force does not affect it, it sways slowly in the air until it rests on the ground.
So it is here: In vessels that have no coarseness, such as the vessels of the circles, it is considered that the light that comes there by the power of the Sefirot of straightness becomes round because there is no coarseness there, meaning a yearning that they would draw to themselves through the power of drawing. Conversely, in vessels of straightness, where there is coarseness that draws the light very strongly, the light comes down fast and with accurate straightness, like a straight line.
The impact of the root on a degree is called Keter [crown], from the word Machtir [crowning], meaning encircling. Because it is more refined than the entire degree, it encircles the entire Partzuf above it.
A gradual extension of lights by way of cause and effect is called “slowly.”
Malchut of the upper one becomes the Keter for the lower one. It follows that Malchut connects every upper one with its lower one, meaning that equivalence of form has occurred between them. By this, a connection is made among all the degrees, from the world of Adam Kadmon to the end of Assiya. This matter applies to the vessels of straightness, which are called a “line,” but not to the vessels of circles. Hence, the whole connection of the circles with one another is done by the line.
A light that descends from its degree is called “water,” or “water of light.”
The last phase is called Malchut because the authority that is extended from it is firm and in absolute control, as is the fear of the Kingship.
A light that expands in the vessels gradually, from a more refined to coarser, is called “from above downward.” This light is called “direct light.”
A light that is extended gradually, from coarser to more refined, and up to the most refined, is called “from below upward.” This light is called “reflected light.”
That which causes the appearance of a degree is regarded as effecting it. This comes from the term “cause and consequence.” The cause is the reason, and the consequence means that it is extended and born out of that cause and reason.
A screen is the force of restriction that awakens in the emanated being toward the upper light, to stop it from descending to phase four. This means that as soon as it reaches and touches phase four, that force promptly awakens, strikes it, and pushes it back. That force is called a “screen.” You must understand the difference between the screen and the restriction in the emanated being, which are two completely separate matters. The force of restriction that was made on phase four is aimed toward the vessel in the emanated being, which is a yearning to receive. This means that because of the desire to equalize the form with the Emanator, he detained himself from receiving while yearning to receive, since the yearning in him, called “phase four,” is an upper force that the emanated being cannot revoke or diminish even a little. Rather, he can detain himself from wanting to receive despite the great yearning.
This force of detainment is always placed on phase four in the emanated being, except when he draws a new light. In that event, he must necessarily revoke the force of detainment, meaning the restriction in him, and a yearning for the upper light appears in him. That gives him the power to draw the light to himself. Here begins the operation of a screen in the emanated being, since any yearning draws the upper light in completeness, as it was in Ein Sof, since it is an upper force, which the lower one has no power to diminish. Hence, the light comes down in order to fill phase four.
However, the moment the light touches phase four, the screen promptly awakens, strikes the light, and pushes it back. It follows that he receives only the light of three phases, and phase four does not receive it. You therefore see that the screen operates only when the light comes, after the restriction is temporarily revoked, in order to drew a new light, as was explained. However, the act of restriction is permanent, restraining himself from drawing light. Thus, the restriction and the screen are two completely separate states, and know that the screen is a result of the restriction.
See answer No. 4.
When two spiritual entities become completely equal in their form, without any disparity, they become literally one. In that state, the small one becomes annulled in the great one.
A descent of light by the power of the coarseness, meaning the power of yearning that there is in the emanated being, is called “extended” or “extension.”
A light that does not come to a Partzuf as bestowal from the light of Ein Sof, but is rather received from a higher, adjacent degree, is called light of Nefesh, or female light.
The vessels in the ten Sefirot are called KHB ZON. The lights in the ten Sefirot are called Nefesh, Ruach, Neshama, Haya, Yechida. The reason the lights are named from below upward, meaning NRNHY, and not from above downward, meaning YHNRN, is that this is the order by which the lights enter the Partzuf. Nefesh enters first, then Ruach, etc. This is opposite of the vessels, where Keter is revealed first, then Hochma, etc., down to Malchut, which is the last.
The light that is clothed in the vessel of Bina is called Neshama. It is called so from the [Hebrew] word Neshima [breathing], since the Neshama is the origin of Zeir Anpin, which is considered the light of Ruach, which breathes its sustenance from there by way of ascent and descent, as it is written, “And the animals ran back and forth,” and also from the words, “and breathed into his nostrils the breath of life.”
That which makes a degree appear is considered its cause.
Phase four is called Sof [end], or Sium [conclusion] because it stops the upper light from expanding to it, and therefore ends the degree.
Similarity of form with another is called near the other.
A great will to receive with a great yearning is called “great coarseness,” and little yearning is called “little coarseness.” It is the vessel for drawing the abundance in every Partzuf, and is therefore called the “internality” of the vessel.
An illumination of a lower degree must pass through the one above it. That is, because the lower one is caused by and emerges from the upper one, it is regarded as passing through the upper one. And because it passes through the upper one, it is set there, and is called there “passing light.” It does not move from there, but an extension of it exits and comes to its place, meaning to the lower one. It is akin to lighting a candle from a candle without the first diminishing. In this manner you can understand any shifting of lights from degree to degree, since the light does not leave its first place when it moves to another place, as with corporeal objects, but rather as explained.
We should make two primary distinctions in each Partzuf: The vessel for drawing the abundance in it, and the vessel for receiving the abundance in it. They are completely opposite from each other, because the amount of abundance depends on the measure of the coarseness of the vessel extension. The greatest light in the Partzuf, which is called Yechida, needs the vessel with the greatest coarseness to draw it, meaning from phase four in phase four. Its opposite is the vessel of reception because the greatest light, called Yechida, clothes only in the most refined vessel. Hence, when we discern a vessel for extension of abundance, we discern them under the names internality and externality. The more interior the vessel, the coarser it is, and it extends a greater level. Conversely, the more external is more refined, and draws a smaller level. When we discern the vessels for reception of the lights in the Partzuf, we refer to them as upper and lower, where the higher is more refined, and a greater level is clothed in it. Conversely, the lower one is coarser and a smaller level is clothed it.
Light of Hochma is called the “self,” as it is the self and the sustenance of the emanated being.
The coarseness in the Partzuf is regarded as its internality, because it is the place of the extension of the abundance.
See answer No. 55
The vessels of straightness are called “pipelines” because they draw and limit the light in the boundaries within them like a pipeline that bounds the water that travels through it.
From the perspective of their vessels, the ten Sefirot of the vessels of straightness are called a “pipeline,” and from the perspective of the light inside them, they are called a “line.” The ten Sefirot of the world of Adam Kadmon are called “one line,” but in the ten Sefirot of the world of Atzilut there are three lines.
When the lights of the Rosh cloth the vessels of the Rosh, it is considered that the Partzuf is standing upright.
The reflected light, to the extent of its own measure, “rations” the upper light. This is because the only way for the light to be in the emanated being is if it is clothed in reflected light.
The Malchut of each degree or world is regarded as the ground of the world or of a degree.
The nine Sefirot of the upper light that expand to a coupling by striking on the screen in Malchut so as to raise reflected light are called the “Rosh” [head] of the degree, since these lights come before the screen and the reflected light, and the coarseness of the screen cannot ascend to them (see answer 21).
The light clothing the vessel of Zeir Anpin is called “Ruach” because it rises to Bina, sucks abundance, and descends to Malchut, to bestow upon her, like the wind that goes back and forth (see answer 49).
The term “Spirituality” that is presented in books of Kabbalah means that it is devoid of any corporeal occurrences, meaning time, place, imagination, etc. Sometimes, it indicates only the upper light in the vessel, although a vessel is also spiritual in every sense.
The term “far” indicates a great measure of disparity of form.
The root of every expansion of light is called the “beginning of the expansion,” or “Keter.”
A light that comes down, but not by the gradual order of the four phases, because it has only one of them, it is regarded as descending “at once.” If it comes down in a gradual order, it is regarded as descending “slowly.”
The last phase in all the degrees, meaning phase four in phase four, is called “the last of them,” since it is the coarsest, which is called “Sof” [end], and because all the degrees appear only in order to correct it