Questions and Answers on the Meaning of the Topics

67. What are the two matters in Atzilut?

The first is the expansion of spirituality, meaning the five lights called NRNHY.

The second is the five vessels, called KHB, ZA, and Malchut. We must distinguish between them in each word in this wisdom, for you have no light without a vessel. They are opposite from each other in their every manifestation, for the order of appearance of the vessels is from above downward, KHB, ZA, and Malchut, and the order of the appearance of the lights is the opposite, from below upward, NRNHY. The absence of the lower vessels in the Partzuf causes the absence of the upper lights there. Thus, when slightly forgetting that we must recognize the oppositeness between them, the matter will be instantly confused. (Chapter 1, Item 2)

68. Where did the manifestation of the existence of the vessels begin?

The existence of the vessels begins from the beginning of the expansion of the light from above downward, meaning from the Peh of AK downward, although they are still not apparent. Only later, when the light returns from them to the Emanator and the vessels remain empty, their coarseness becomes apparent. (Chapter 1, Item 3)

69. What causes the making of the vessels?

The expansion of the light and its departure from there causes the making of the vessel. (Chapter 1, Item 9)

70. Why the vessels do not manifest before the light departs from within them.

Since the measure of the light is extended according to the measure of the coarseness of the screen, the coarseness and refinement are therefore equally important. They are regarded as mixed in one another, and it is impossible to separate them and distinguish between them. (Chapter 6, Item 3)

71. What caused the distinction of the vessels as coarse light?

After the direct light exits and expands from the vessels and returns to its origin, and they remain without light, their coarseness is distinguished as lowness and deficiency, and in that, the vessels become apparent. (Chapter 6, Item 3)

72. What is the excessive coarseness that the coarse light acquired after the departure?

The vessels, which are expansion of reflected light from the screen and Malchut of the Rosh downward, are regarded as coarseness even before they expand to the Guf. However, they do not become apparent before the light departs from within them (see Item 71). When the light departs from within them, the coarseness that was in them while they were in Malchut of the Rosh manifests, as well as the additional coarseness that they have now reacquired. This means that they are left in the dark, without light, which is the state of judgment and coarseness that they did not have before they expanded to the Guf. (Chapter 6, Item 3)

73. Why the vessels of the Rosh do not tolerate the lights.

Because this is the meaning of the ascent of the reflected light from below upward due to the coupling by striking that is done there. It is so because the meaning of “from below upward” is resistance to clothing, intolerance toward the clothing of the light. (Chapter 1, Item 5)

74. Why is there no refinement in the vessels?

The matter of refinement revolves only around the force of the detainment and the boundary in the screen because of the coarseness contained in it. This comes to it by the clash of surrounding light as its detainment, which interrupts the surrounding light that wants to expand below the screen. The matter of the clash of surrounding light does not reach the vessels at all, for they really do yearn for it, but the force of the screen separates them. (Chapter 2, Inner Light, Item 20)

75. Why was only one vessel of Keter made by the departure?

Only one vessel of Keter was made after the departure because the departure was at once and instantaneous. Even though we discern ten Sefirot there, it is like a vessel whose parts are not equal. (Chapter 1, Item 10)

76. Why is it not apparent in the ten Sefirot of the Guf that they are ten lights?

Because there is only one vessel here, and one departure, as in Item 75. (Chapter 1, Item 6)

77. Why are the vessels of the Rosh not actual vessels of reception?

Since they are from below upward, see Item 73. (Chapter 1, Item 7, and Inner Light, Item 50)

78. What is the difference between the discernment of upper and lower, and inner and outer?

In a complete level, the four phases are regarded as one above the other. Above means refinement, and below means coarseness. When speaking only of a vessel of extension in the Partzuf, the four phases are regarded as one before the other where the coarser is more internal. (Chapter 5, Inner Light, Item 3)

79. What two kinds of vessels are found in the Partzuf?

The first is the coarse light that remains after the departure, which are for the need of the Partzuf itself. The second is the records and sparks that remain in the above-mentioned coarse light, for the purpose of the second Partzuf, which follows it. (Chapter 2, Inner Light, Item 4)

80. Why did Malchut come out first in Akudim, the opposite of the Partzufim that followed it?

Because the existence of the vessels began in Akudim, and there is no more than the vessel of Malchut there. However, after the departure of the lights of that Partzuf, the vessels for the next Partzuf were prepared here. Thus, the vessels precede the lights of the next Partzuf. Here they came out from above downward in the order of the departure, for when phase four was refined to phase three, the vessel of Keter manifested, and when phase three was refined to phase two, the vessel of Hochma manifested, etc. They are positioned similarly in the next Partzuf, as well, and similarly in all the Partzufim, as all of them were made in this manner. (Chapter 6, Item 5)

81. Why did Keter not create a vessel during the departure?

He had a vessel for Himself, meaning the coarse light remained below after the departure of the direct light. When it says that He did not create a vessel, it means that it is for the purpose of Nukva of Keter of the second Partzuf. It is so because this vessel was made from the descending sparks from the coupling on the upper phase, and there is no coarseness for the upper light to strike prior to Keter. Hence, the sparks did not fall to the vessel of Keter, and He did not make a vessel for the second Partzuf. (Chapter 4, Inner Light, Item 9)

82. Why is the order of the vessels that the upper ones emerge first, the opposite of the lights, where the lower ones emerge first?

Because so was the beginning of their manifestation and formation. The manifestation of the vessels came by the second looking and the departure. In the beginning, the vessel of Keter appeared by the refinement from phase four to phase three. Then, by the refinement from phase three to phase two, the vessel of the level of Hochma manifested. When it was refined from phase two to phase one, the vessel of Bina appeared, etc.

Thus, the upper vessels emerged first, and the lower last. It is, however, the opposite with the lights: First, in the first expansion, only the light of Nefesh emerged. When it was refined into phase three, when the coupling was made in the Hotem, the phase of light of Ruach emerged. When it was refined to phase two, and the coupling was made in the Ozen, the light of Neshama emerged, and when it was refined into phase one, and the coupling was made in the Einayim, the light of Haya emerged. When it was refined into the phase of Keter, the light of Yechida emerged. Thus, the Lower lights emerged first, and then the upper ones.

83. Why did Hochma ascend in the vessel of Keter?

Because the more refined light clothes in the more refined vessel, due to the equivalence of form. (Chapter 6, Item 15)

84. What is the light that is extended from the Emanator from above downward during the departure?

The four levels that emerged during the refinement, when the screen came to the phases in the middle of its refinement. (Chapter 2, Item 1)

85. Why are the levels that emerge during the departure called reflected light?

Because these expansions, that emerged in couplings during the departure, are also regarded as departure. It is so because such is the conduct of the departure, that the upper light makes a coupling with it on its way, and it is not considered a real expansion. It is like a person who walks out of the house. He necessarily stops where he steps, but these are not considered rests and arrests in his march, because this is the way to walk out of the house. For this reason, they are regarded as reflected light and judgment. (Chapter 3, Inner Light, Item 3)

86. Why is the illumination of the coupling that descends from the upper phase into the lower one, which is empty of light, called reflected light?

There are two reasons: First, all these levels are regarded as reflected light, as has been explained in Item 85. The second is that because anything that descends from the place of the coupling is reflected light and not direct light. (Chapter 4, Inner Light, Item 2)

87. What are the twelve kinds of reflected light in Akudim?

Two kinds of reflected light are discerned at once during the coupling by striking: The first is the light that is rejected from expanding in the vessel of Malchut due to the striking of the screen. This reflected light is regarded as surrounding light. The second is the reflected light that is born by the correlation between the departure and withdrawal of phase four from the light, which connects with the above rejected light. This is the reflected light that ascends from below upward and clothes the ten Sefirot of direct light of the Rosh.

The third kind is the reflected light that is set in Malchut of the Rosh, which becomes there a source from which the lights and the vessels for the Guf are poured and come.

The fourth kind is reflected light that expands from Malchut of Rosh downward, extending and clothing the ten Sefirot of direct light that expand with it. This reflected light is considered mixed with the direct light. It is not distinguished as a garment and a vessel because it is of equal importance with the direct light.

The fifth kind is the minute illumination of direct light poured below Tabur, and which is called female light. It, too, is called reflected light.

The sixth kind is the reflected light ending each and every Sefira of the ten Sefirot from the Tabur downward until it ends the entire Partzuf.

The seventh kind is the reflected light called the coarse light, which remains below and without light after the departure of the direct light. It is so because then the coarseness in its own essence manifests, which was contained in it even before it expanded from the Peh and below.

The eighth kind is reflected light to which a double coarseness to its own was added since it remained below, without light, after the departure. That darkness that it now acquired is a new coarseness it did not have before it expanded from the Peh and below.

The ninth kind is the direct light on the levels that come out during the refinement, regarded as reflected light and judgment because of their exit at the time of the departure.

The tenth kind is the reflected light that descends from the illumination of the coupling in the upper phase to the vessel below her, which is empty of its light. It comes through the coupling by striking with the record that exists there in that vessel.

The eleventh kind is the sparks that fall into the vessels that were separated from the above descending reflected light. They overpowered the record because the illumination of the coupling shines on them.

The twelfth kind is the above sparks after they have been put out, meaning after the illumination of the coupling left the upper phase, for then the record overpowers them. (Part 4, Inner Observation, Item 7)

88. What are the ten kinds of vessels in Akudim?

The first is phase four itself, over which the first restriction occurred, called Malchut.

The second is vessels of the Rosh, which are only the roots to the vessels.

The third is vessels from the Peh downward, which are mixed with the lights.

The fourth is the above vessels from the Peh and below after the departure, which are distinguished as coarse light.

The fifth are vessels that are emptied of their lights and contain records.

The sixth are vessels that are emptied of their lights and do not contain records.

The seventh are vessels prepared for the male phases of the second expansion.

The eighth are vessels that were prepared for the female phases in the second expansion.

The ninth are vessels below the Tabur, which are unfit to receive direct light.

The tenth are external vessels for the reception of surrounding lights. (Inner Observation, Item 56)

89. What is the ascent of the lights to the Emanator?

Refinement from coarseness is called an ascent. Complete refinement, until it becomes as refined as the Emanator, is called “ascent of the lights to the Emanator,” because equivalence of form connects and unites the spirituals.

90. How is the birth of the Partzufim extended?

The light of Malchut, meaning the screen and the reflected light contained in it, passes through all the Sefirot when it is refined and ascends to the Emanator. As it passes within them, it is incorporated with all the records that remained of their lights, except for the last phase. Thus, when it reaches the Emanator, meaning Malchut of the Rosh, where the coupling never stops, it, too, is incorporated in that coupling, and receives from there the coarseness from below upward. By this, the records in it awaken and thicken in their own coarseness from above downward once more.

Then the screen descends to its place, to the Guf, the place of the Chazeh. From the Chazeh and above it generates ten Sefirot of the Rosh, and from the Chazeh and below it expands once more into ten Sefirot of Guf, as in the beginning. This is called the second expansion, or the second Partzuf. It differs from Partzuf Aleph because the substance of the vessels of the first Partzuf is from the coarseness of all of phase four, and the substance of this second Partzuf is entirely from the coarseness of phase three. It is so because the screen that rose to Malchut of the Rosh was not incorporated at all with coarseness of phase four, as she did not leave a record after her departure. (Chapter 3, Inner Light, Item 1)

91. What is the reason for the striking of inner light and surrounding light on each other?

You already know that the coupling by striking is primarily in the screen of Malchut of the Rosh. Still, the rejection and the detainment in that screen is not in actual fact, but only in “potential.” Thus, it is impossible to distinguish inner light and surrounding light there because light that is confined to the vessel is called inner light, and light that is not confined to the vessel is called surrounding light. Since there is still no clothing here or rejection from phase four, how then would there be discernments of inner light and surrounding light here? For this reason, the inner light and the surrounding light are tied together in the Peh, meaning in Malchut of the Rosh.

However, afterwards, when the clothing and the rejection in the Rosh turn from “potential” to “actual,” in the Guf, in the screen in Tabur, the lights clothe the vessels in the screen of Tabur and above, meaning in the first nine Sefirot of the Guf. From the screen of Tabur and below, meaning in Malchut of the Guf, the lights are rejected and not clothed. Thus, actual inner light and surrounding light appeared here: The lights that came in the vessels from Tabur and above are inner light, and the light that was suitable to come from the Tabur downward, and was rejected from there because of the detainment on the screen of Tabur, is surrounding light.

Thus, striking and clash occurred between the inner light, namely the screen and the reflected light that clothes the direct light, and the surrounding light, since the surrounding light that began to feel the rejecting force in the coarseness of the screen here, struck it and clashed with it in order to refine it and revoke the force of the boundary in it, so it, too, could come into the internality of the Partzuf. Know, that here the surrounding light overpowered the inner light, and that screen in Tabur was refined and rose to the Peh. There, it was renewed until it generated a new expansion of Rosh, Toch, Sof from it and below, called Partzuf AB of AK. Thus, the surrounding light overpowered the limiting force in the screen, for now it went from it and below in a complete and whole Partzuf, called AB. (Chapter 1, Inner Light, Item 6)

92. What is the oppositeness that exists between inner light and surrounding light?

The measure and the entire being of the inner light depend on the measure of the coarseness and detainment in the screen, as surrounding light is rejected and remains outside the Partzuf because of these detainment and coarseness in the screen. Thus, the accumulation of coarseness distances the surrounding light according to its measure, and intensifies the inner light and brings it closer according to its measure. It turns out that they are total opposites, from one end to the other. (Ibid.)

93. Who overpowers in the striking of inner light and surrounding light?

First, the inner light certainly overpowers, as the first nine Sefirot clothed there in the reflected light of the screen, in actuality. It remained so even after the departure, as there is no absence in the spiritual. Afterwards, the surrounding light overpowered the inner light until it completely refined the screen, and equalized its form with the Emanator, meaning to Malchut of the Rosh, where the inner light and surrounding light are connected together (see Item 91). There it received strength until the second expansion emerged from it downward, called Partzuf AB. (See above Item 91)

94. Who overpowers in the striking of the record and the descending reflected light?

During the coupling in the upper phase, the reflected light that descends from there into the empty vessel overpowers the record that is present there. Although the record is much greater than the descending reflected light, since the record is after the departure of her coupling, and the descending reflected light is extended from the illumination of the coupling, it overpowers her. Then, when the screen is refined from the upper phase, too, and the coupling departs from there, as well, the record returns and overpowers the descending reflected light, meaning the sparks that fell into her vessel. Then the record descends into her vessel once more, as in the beginning, and revokes the power of the sparks, until afterwards, they are renewed once more in the second expansion. (Chapter 3, Inner Light, Item 80, and Chapter 4, Inner Light, Item 7)

95. Why is there no one to strike the Keter?

Because after it is refined from the phase of Keter, there is no coupling by striking in the screen. There is no sufficient coarseness for an actual coupling by striking even in phase one, but only for the descent of sparks, all the more so above the Keter. (Chapter 4, Inner Light, Item 40)

96. What do the Sefirot receive when they come to the Emanator?

All the Sefirot are contained in the screen that rose to the Emanator because their records incorporate with it as it passes in them on its way up, as written in Item 90. Only phase four is not in Him, as she did not leave a record of herself. Hence, it received from the Emanator only coarseness of phase three, reaching only the level of Hochma. Thus, in relation to the vessels, it lacks the phase of Malchut, and in relation to the lights, it lacks the light of Keter. (Chapter 4, Inner Light, Item 50)

97. What are the differences among the five kinds of striking found in Akudim?

The first is the first looking, from which only roots to the lights and the vessels come.

The second is the second looking, from which come the completion of the vessels.

The third is the striking of inner light with surrounding light, from which the ascents of the lights to the Emanator comes.

The fourth is the striking of the record with the descending reflected light, and from it, the vessels for the second expansion.

The fifth is the striking of the light of Malchut with the record. Because Malchut has no record, the striking is done with her light, which is refined light from the records. (Inner Observation, Item 2)

98. How do the records relate to the second Partzuf?

They relate as a father to his children. A single spark is extended from the father to the child, never to move from there. Similarly, the self of the records passes to the second Partzuf, considered the son of the first Partzuf, where they become a part of its makeup and the self of the Partzuf. (Chapter 2, Item 3, and Inner Light, Item 3)

99. Why are the records regarded as direct light?

Since they are the remains of the expansion of direct light from above downward. (Chapter 2, Inner Light, Item 2)

100. Why the last phase does not leave a record.

Because these records are from direct light, as the ARI says here in Chapter 2, Item 10, and the last phase does not receive any direct light because of the screen on her. (Chapter 2, Item 6)

101. How do the records become tags?

As a result of the striking and beating of the descending reflected light on the record, because of their oppositeness, the reflected light overpowers the record and enters the vessel. Both of them cannot be in a single vessel, as there are no two opposites in a single carrier. Hence, the record must exit there, and it rises above the vessel, and shines a minute illumination to the vessel, as tags. (Chapter 4, Inner Light, Item 7)

102. What does the record of Keter remain in?

The record of Keter remains in the vessel of Keter, meaning in the coarse light that remains below, and cannot rise along with the light of Keter, as the ARI wrote (Chapter 2, Item 10). When he says that Keter did not make a vessel, it is for the purpose of the second expansion. (Chapter 4, Inner Light, Item 9)

103. What are the twelve kinds of records in Akudim?

The first are records that remain from the clothing. The second are records from the extension. The third are records clothed in their vessels. The fourth are records not clothed in their vessels, but hover over the vessel as tags. The fifth are records that returned to their vessels after having departed from there. The sixth are records that consist of coarse light and refined light without any distinction that tells them apart. The seventh are records from the refined light only, from which the males of the second expansion were made. The eighth are records from the coarse light only, from which the vessels for the males of the second expansion were made. The ninth is a record of the light of Malchut, which is only refined light that remained of her light. However, the coarse light in her disappeared, and no record remained of it, meaning the record from the extension in her, about which the ARI says that Malchut did not leave a record. The tenth are records incorporated in the screen as it passes in the Sefirot on its ascent to the Emanator. They were renewed there in a new coupling for the second expansion. The eleventh are records that remained of the first nine Sefirot that emerged during the refinement of the screen. The twelfth are records from the last phases of these above-mentioned levels. (Inner Observation, Item 40)

104. Why does the upper light make a coupling with the screen during its refinement?

Although the departure was instantaneous and at once, since the upper light does not stop shining for even one minute, and the screen necessarily passed the four levels of coarseness during its refinement, hence, the upper light makes a coupling with it as it comes to each and every phase. (Chapter 3, Inner Light, Item 6)

105. What are the seven discernments in the screen?

The first is that the detainment and the boundary and the coarseness come as one in the screen. Nothing of the screen is distinguishable while it is not incorporated with coarseness, as then it does not exist at all. The second is the “potential” detainment in the screen from Malchut of the Rosh. The third is the “actual” detainment in the screen in Malchut of the Guf. The fourth is the incorporation of the screen in coarseness from the first three phases during its ascent. The fifth is that the two actions—rejecting the light from phase four, and clothing the light in the nine Sefirot—are both connected to the screen. Just as it rejects the light from the last phase, so it connects and clothes the lights from her and above. The sixth is coarseness from below upward, renewed in the screen because of its ascent and coming in Malchut of the Rosh. The seventh is coarseness from above downward, renewed in the screen by the records incorporated in it as it passed in the Sefirot of the Guf during its refinement. (Inner Observation, Item 79)

106. Why is there no limitation in the ten Sefirot of the Rosh?

Limitation means clothing in vessels, measured by the measure of the coarseness, no more and no less. Hence, the rejection of the screen was only in “potential” in the Rosh, much less clothing. It is there only in “potential,” and there is no disclosure of any limitation here whatsoever. (Chapter 1, Item 4)

107. From which point begins the recognition of the limitation?

From the time the exit of the lights from the Peh from above downward to the Tabur. It is not apparent before the time of the return of the lights to the Emanator, for now the existence of the clothing of the coarseness began, and the coarseness and the direct light within it were of the same merit, until there was no distinction between the clothed and the clothing before the direct light returned to the Emanator. It is so because then the coarseness remained below, without light, and the limitation in the coarseness and the judgment in her became apparent. (Chapter 1, Item 4)

108. Why is the phase where the coupling occurs considered the lowest phase?

Because the coupling is made there by the screen that pushes the light back, and does not let it expand from it and below. Thus, the light ends on that phase, which is why it is considered the last phase, or the bottom phase. (Chapter 3, Inner Light, Item 6)

109. Why are the ten Sefirot incorporated in five phases?

See Inner Light, Chapter 6, Item 40.

110. What are the ten Sefirot below the Tabur?

They are only reflected light without direct light. They receive only a minute illumination from the direct light, as female light, which receives and does not bestow. These ten Sefirot are considered ten phases of Sium [end], where each of them ends its corresponding Sefira in the ten Sefirot of the general Partzuf. (Chapter 1, Inner Light, Item 80)

111. Why does Malchut remain without light in the second expansion?

It is because of the inverse relation between vessels and lights. As all the lacks in the Partzuf touch the vessels in the phase below them, so they touch the lights in the phase above them. When the lowest vessel is absent, the highest light is therefore also absent. If the two lowest vessels are absent, it causes the absence of the two highest lights, as well. Thus, the absence of light from the vessel of Malchut indicates that the light of Keter is absent among the lights of the Partzuf, and vice versa. The absence of light in the two lowest vessels, ZA and Malchut, indicates the absence of the two highest lights, Keter and Hochma. This is how it always is.

The reason is simple: The clothing of lights in the vessels is measured by the coarseness in the screen that makes a coupling with the upper light. Thus, when the screen rises from Malchut to ZA, which is phase three, and the coupling takes place in phase three, then Malchut remains without light because the place of the coupling rose to ZA. It also lacks the light of Keter since only the level of Hochma emerges in a screen from the phase of ZA. If the place of the coupling rises to phase two, Bina, the vessel of ZA, too, remains without light, and you now have the two lowest vessels without light. Correspondingly, the two highest lights, the light of Keter and the light of Hochma, will be absent, since only the level of Bina emerges from a coupling that is done on the screen of phase two, and it is always so. (Chapter 2, Inner Light, Item 8)

112. Why does Keter enter last and departs first, and Malchut is the opposite?

Because the screen of phase four was refined for the first time, and thus the level of Keter instantly disappeared. However, the level of Malchut emerged by the ascent of the Malchut to the place of Keter, which is why she is the last to leave. (Chapter 6, Item 14)

113. How does ZA have the phase of Haya in the first expansion?

The illumination of the upper one that reaches the lower one is regarded as one degree above its own phase. If it is in the phase of Nefesh, the illumination it receives is considered for it as Ruach. If it is in the phase of Ruach, the illumination is regarded for it as Neshama, etc. The illumination it receives from the upper one of its upper one is regarded for it as two degrees higher than its own phase. If it is in the phase of Nefesh, the illumination is regarded for it as Neshama. If it is Ruach in itself, the illumination is regarded for it as Haya, etc. Thus, in this case, ZA is the phase of Nefesh, and the illumination it receives from Bina is considered for it as Ruach, which is its upper one. Similarly, the illumination it receives from the upper one of its upper one, meaning from Hochma, is regarded for it as Neshama, etc., similarly.

114. Why did the ten Sefirot of Akudim emerge only in the phase of Nefesh?

Because what is received from the Peh, is the phase of Nefesh, and what is received from the Hotem is light of Ruach, etc. However, it is the opposite in the vessels: The level of Keter is from the Peh, the level of Hochma is from the Hotem, etc., meaning inverse relation from vessels to lights.

115. Why is the illumination of Ruach not completed for Malchut before all the VAK of ZA emerge?

Because Ruach is extended from the Hotem, which is the phase of ZA of the Rosh, meaning phase three. It is known that it contains the six Sefirot HGT NHY, which are all six parts of the Ruach. (Chapter 6, Inner Light, Item 70)

116. Why is Yesod of ZA not included in its five edges?

See Item 19.

117. Why did Nefesh emerge in the first expansion, and the great lights RNHY emerged during the departure?

Judging by their illumination, it is certain that their illumination is minute, and they are only reflected light and judgment, although by the origin of these couplings, they are regarded as RNHY.

118. When does Bina gain light of Haya?

On the level of phase three, when Hochma is in the vessel of Keter, and Bina is in the vessel of Hochma, which approaches to receive but from one degree below her own phase. (Chapter 6, Item 15)

119. When does ZA gain the surrounding of Yechida?

When Malchut rose to Hochma, and the coupling was made in phase one in the Einayim. (Ibid.)

120. Why does Malchut not gain a third surrounding light?

Because the coarseness of phase one is very faint, and her reflected light does not reach the Guf.

121. From where do the surrounding vessels and lights extend?

By the refinement of the screen. (Chapter 5, Inner Light, Item 40)

122. Where are the five inner and five surrounding?

In the ten Sefirot of the Rosh, and only above the world of Nekudim. (Chapter 5, Item 7)

123. Why are there no more than five inner and two surrounding in the Guf of the Partzufim?

See Chapter 6, Inner Light, Item 60.