Глава 1
Глава 2
Вътрешно съзерцание
Въпроси за смисъла на думите
Въпроси за смисъла на свойствата и действията
Отговори за смисъла на думите
Отговори за смисъла на свойствата и действията
Chapter Eight
Explains that the four phases HB TM are like a person with a soul clothed in his body, and the body is clothed in a garment, and he is sitting in his hall. Hochma is the entirety of the lights in the world of Atzilut, and is the soul of all of Atzilut, and she is called “the upper Adam.” He is clothed in Bina, which is the entirety of the vessels, called the body of Atzilut. The body is clothed by ZA, which is a garment, and Malchut is the hall of them all. It contains four issues:
1. The four phases HB TM are called Neshama [soul], Guf [body], Levush [garment], Heichal [hall]. The world of Atzilut, where the upper Adam dwells, is a soul clothed in a body, garment, and a king’s hall. 2. Keter is their root. It is divided into four: the root of Neshama is Hochma in Keter, Bina in Keter is the root of the body, ZA in Keter is the root of the garment, and Malchut in Keter is the root of the hall. 3. All that was explained in the world of Atzilut, applies to the world of Beria, as well, being that it is a light of consequence. It is so because Beria was imprinted from the world of Atzilut. Therefore, Keter of Keter of Atzilut imprinted Keter of Keter of Beria; Hochma of Keter imprinted Hochma of Keter of Beria, meaning Neshama of Keter, and Bina of Keter imprinted Neshama of Keter of Beria, etc., and so it is in all the Sefirot. 4. The lights are not extended directly from Keter of Atzilut to Keter of Beria, for the world of Beria receives only through Malchut of Atzilut. Malchut of Atzilut imprinted everything that exists in the world of Atzilut in the world of Beria, and similarly in the world of Yetzira, and Assiya.
1. We’ve already explained how all the emanated beings are one phase, containing all four elements, which are the four letters HaVaYaH, being the four worlds ABYA, having a fifth, upper phase, between them and Ein Sof. Now we will elaborate on each and every world in general, and then return to explain all of them as one whole.
Everything that exists in the worlds ABYA is not more than the four phases HB TM, which are the four letters Yod, Hey, Vav, Hey, and are soul, body, garments, house.
2. Everything that was created in all the worlds is only four phases, which are HaVaYaH. They are the spiritual (1), called soul, the organs of the body, the clothes, and the house.
Inner Light
1. Called soul, the organs of the body, the clothes: This refers to the time when BYA are in completeness, when they rise to Atzilut, such as on Shabbat [Sabbath]. At that time, they clothe each other like the upper Adam, who is soul and body and garment, and dwells in a king’s hall.
The light in Atzilut is the spirituality called “soul,” which is Hochma. The soul is clothed in the vessels of Atzilut, called “body.”
3. We will speak of the world of Atzilut and from that the rest will be understood. The internality of all of Atzilut is the spirituality, called “soul.” It is clothed inside the organs of the body, called “vessels,” which are the ten Sefirot called Rosh, arms, and Guf (2).
Inner Light
2. The ten Sefirot called Rosh, arms, and Guf: They are names for the ten Sefirot of the Partzuf: Rosh is the Sefira Keter in it; the arms are HG: The Sefira Hesed is the right arm, and the Sefira Gevura is the left arm. The Guf is the Sefira Tifferet, and from Tabur downward they are four Sefirot NHY and Malchut.
There are ten vessels in the Guf, which are ten Sefirot in the boundary and measure that exist in Atzilut, which is Bina.
4. Let us return to the matter of the Guf (3). That phase is ten Sefirot, ten measures, since they contain a boundary and a measure, as it is written in Pirkey Heichalot about the measure, which is 236 thousands, tens of thousands, parasangs [a measurement unit], etc.
Inner Light
3. The matter of the Guf: This relates to his above words (Chapter 5, Item 1) that Hochma is a soul, Bina is a body, ZA is a garment, and Malchut is a hall. It has already been explained that there is no boundary from the perspective of the light. Moreover, it is not meticulous with the boundary in the vessels, which is why it performs a striking (Chapter 1, Inner Light, Item 70). The limiting vessels begin in ten Sefirot only from Bina downward. They are body, garment, hall, which are phase two, phase three, and phase four. However, phase one, which is Hochma, called soul, it is not regarded as a vessel, as the ARI says, that the ten Sefirot of the body are called ten measures. It is so because the vessels that place a boundary and a measure begin in phase two. Conversely, in the ten Sefirot of the soul, meaning phase one, called Hochma, there is no measure whatsoever since phase one is not regarded as coarseness, and therefore has no vessel and a measure.
And the body of Atzilut is clothed in garments, and it is ZA, which clothes Bina.
5. That body is clothed inside the garments of Atzilut, as our sages said, “The Creator was clothed with ten garments: a garment of pride, as it is said, ‘The Lord reigns; He is clothed in pride.’” This is the meaning of what is written in Pirkey Heichalot, that the robe (4) of the Creator is called Zahariel, but the soul within has no measure whatsoever. However, when compared to Ein Sof (5), we can call them by the names “measures” and “Sefirot” in relation to the soul, as well.
Inner Light
4. The robe of the Creator: It is a garment.
5. When compared to Ein Sof, we can call them by the names “measures” and “Sefirot” in relation to the soul, as well: This means that compared to Keter, which is called Ein Sof, Hochma is also regarded as having coarseness, for Ein Sof does not have any will to receive (Part 1, Chapter 1, Inner Light, Item 50), hence the name “phase one.”
The garments are inside the houses, which are the seven halls of Atzilut, which are Malchut. Altogether, it is considered that the upper Adam, who is a soul clothed in a body, and the body in garments is placed in a king’s hall.
6. These clothes are inside the houses, which are the seven halls of Atzilut, which are the world itself, which are the heaven and earth, and the air between them. All this is the phase of the houses, and they are called the “world of Atzilut,” where the upper Adam dwells, who is a soul, body, and garment of Malchut placed in the hall of an upper king, which is the entirety of the world of Atzilut.
The four phases, Neshama, Guf, Levush, Heichal, are HB TM. Keter is their fifth, and contains the roots of these four phases NGLH.
7. These four phases are the ten Sefirot that begin at the above Hochma. There are four phases in them, as said above, and there is also Keter, which is the fifth phase, the root of them all, which also contains the root of the above four phases.
Each of the four phases NGLH (Neshama, Guf, Levush, Heichal, lit. soul, body, garment, hall) in Atzilut contains ten Sefirot HB TM. The soul in Keter is the root of the ten Sefirot HB TM of the soul in Atzilut, and the body of Keter is the root to the ten Sefirot HB TM of the bodies. The garments of Keter are the root to the ten Sefirot HB TM of the garments, and hall in Keter is the root to the ten Sefirot HB TM of the halls.
8. It turns out that the light and the soul in Keter are the root of the ten Sefirot of the souls of Atzilut, which begin from Hochma. The body in Keter (6) is the root of the ten Sefirot of the bodies in the ten Sefirot of Atzilut, which begin in Hochma. The garments in Keter are the root of the ten Sefirot of garments in the ten Sefirot of Atzilut, which begin in Hochma. The hall in the Keter is the root of the ten Sefirot of Atzilut that begin in Hochma.
Inner Light
6. The body in Keter is the root of the ten Sefirot of the bodies: It has been said above that in Keter, too, there are the four phases called soul, body, garment, hall, which are HB TM, but only as roots.
All that exists in the world of Atzilut is imprinted in the world of Beria.
9. Then the world of Beria was created in the very same way, since through the screen (7), which is the bottom of the hall of Atzilut, it shone downward and imprinted there everything that was in the world of Atzilut (8). It is called the world of Beria because it is a light of consequence (9), and is not the upper light itself. However, because it is a seal of Atzilut, it must have all the phases that are in Atzilut.
Inner Light
7. Through the screen, which is the bottom of the hall of Atzilut: The Sium of the degrees in any place is only because of the screen in the vessel of Malchut in them. Thus, the expansion of the degrees from Ein Sof to the emanated being stops and remains “standing” from expanding when it touches the screen, as though standing on the ground above it, where the ground does not let it expand inside it and within it. Similarly, the screen stops the light from expanding inside it and within it. This is why the screen is called “ground.”
It has already been explained (Part 3, Chapter 3, Inner Light, Item 6) that the ten Sefirot of the world of Beria were created by the refinement of the screen of phase three in the world of Atzilut into phase two (Part 2, Inner Observation, Item 72). It is written there that it shone downward through the screen, which is the ground of the hall of Atzilut, meaning because of its refinement, as is explained there.
8. Imprinted there everything that was in the world of Atzilut: This means that just as the imprint does not lack any of the forms that exist in the seal, all the forms in the world of Atzilut come out in the world of Beria. This is why they are called “seal” and “imprint.” There is yet another, most original reason: The whole coming of the upper light to Beria is because of that reflected light that rises by the power of the coupling by striking on the screen of phase two in the ground of Atzilut, from her and above in Atzilut itself. That very same reflected light sparkled once more and passed through the screen, broadening the vessel of Malchut into ten Sefirot from her and within her. It expanded in her from above downward (as thoroughly explained in Part 3, Chapter 2, Inner Light, Item 3).
By this, all the phases that the reflected light clothed in Atzilut from the ground up, returned, were extended, and went from the ground downward, too. Thus, this reflected light is completely similar to a seal: Everything imprinted in it is copied to its imprint. Similarly, regarding that reflected light, all the phases and the level that it clothed from below upward, it brought to Beria once again from above downward, and copied them there in Beria without any absence and change. For this reason, this act is called seal and imprint.
9. It is a light of consequence, and is not the upper light itself: This is the rule: In any place where that reflected light rises from below upward, the upper light itself is clothed in that reflected light. This indicates the expansion of the light of Ein Sof to make vessels, which the ARI speaks of above (Part 1, Chapter 1, Item 1).
However, in a place where reflected light is discerned as expanding from above downward as it is in the ten Sefirot of Beria, that upper light that is clothed here in this reflected light is no longer the upper light itself. Instead, it is regarded as a light of consequence, which is extended from the upper light, and “it is not the upper light itself.” The reason is that it is extended by the power of the screen that raises reflected light because of the detainment in it. For this reason, the force of the lower one is already involved in it, and it, too, is limited by the measure of the vessels and the level of the screen, for the screen precedes the expansion of these ten Sefirot.
It follows that the screen is the reason that causes the appearance of these ten Sefirot. As a result, the light is limited by it, and is no longer the upper light itself, but is regarded as a light of consequence. Conversely, reflected light that rises from the screen upward, cannot raise any of its coarseness there (Part 3, Chapter 4, Inner Light, Item 50). Indeed, this applies from the world of Beria downward, but in Atzilut, there is no screen whatsoever. Consequently, any light there, until Sium Raglin, is regarded as the light itself.
Keter of Atzilut imprinted the four roots of NGLH in Keter of Beria. From the Neshama in Keter of Atzilut, the Neshama in Keter of Beria was imprinted. From the Guf in Keter of Atzilut, the Guf of Keter of Beria was imprinted. And from the Levush, the Levush, and from the Heichal, the Heichal.
10. It is so because Keter, which is the fifth phase, comprised of the four above phases, imprinted Keter in the Rosh of Beria as itself. From the light of Keter of Atzilut, the light of Keter of Beria was imprinted, and from the Guf of Keter of Atzilut, the Guf of Keter of Beria was imprinted. The Levush of Keter of Beria was imprinted from the Levush of Keter of Atzilut, and the Heichal of Keter of Beria was imprinted from the Heichal of Keter of Atzilut.
NGLH of Keter of Atzilut, which are extended to NGLH of Keter of Beria, are extended through Malchut of Atzilut that was clothed in Keter of Beria. Likewise, the rest of the Sefirot of Atzilut that were imprinted in Beria were extended through Malchut of Atzilut by the coupling by striking on the screen in her.
11. However, these lights were not extended from the actual Keter of Atzilut to Keter of Beria, but rather through Malchut in Malchut of Atzilut, which is Atik of Beria, clothing Keter of Beria. She drew these four phases in Keter of Atzilut (10), and created them in Keter of Beria. The ten Sefirot of Atzilut did similarly, and extended their light through the above Malchut in the above Keter. They imprinted a seal of Atzilut in Beria: Neshama from Neshama, Guf from Guf, Levush from Levush, and Heichal from Heichal.
Inner Light
10. She drew these four phases in Keter of Atzilut: Because of that, Malchut of the upper one is called the spark of the Creator, since it extends and emanates the degree below her. It is written above that all the degrees and the Partzufim and the worlds from the beginning of the line to the end of Assiya, emerge and are emanated from one another by way of cause and effect. This means that Malchut of Malchut of every upper one descends below her degree and extends to all four phases of the lower one, as is explained in detail in Part 2, Inner Observation, Chapter 5, Item 59. (All these things should have been written here as well, had I not spared the costs of printing).
Malchut of Beria descended and clothed Keter of Yetzira. She extended the seal of the five Partzufim KHB TM of Beria, which are NGLH, to the world of Yetzira, souls from souls, body from body, garment from garment, hall from hall, and likewise in Yetzira and Assiya.
12. Similarly, in Yetzira, Malchut of Beria was Atik, connected with AA of Yetzira. There, it was called Keter of Yetzira, and the five Partzufim of Beria extended and imprinted their seal in Yetzira by the same way as in Beria: souls from souls, bodies from bodies, garments from garments and halls from halls. Similarly, the five Partzufim of Yetzira imprinted their phases in Assiya: souls from souls, bodies from bodies, garments from garments, and halls from halls and so on by the same way, all the worlds together, as one whole.