Inner Observation

The Sefirot of Akudim, contains six chapters

Explains six topics: 1. The matter of couplings by striking and clashes. 2. The matter of reflected light. 3. The matter of records. 4. The matter of vessels. 5. The matter of the screen. 6. The matter of direct light.

1. All of the words of the ARI here are fundamental, as the whole foundation of the wisdom is built on them. There is not a single matter in all the worlds of ABYA that does not have, in the general and in the particular, the results of all the matters that are brought here in the ten Sefirot of Akudim. Moreover, any slight change and tiny innovation here branches in the Partzufim of ABYA into numerous profound matters.

It is known that all the forces and the new forms in the upper ones must be present in every lower one, without a single detail missing. This applies throughout the cascading of the Partzufim and the worlds to the Sof of Assiya. It is even more so here, where we are still concerned with the first line that is extended from Ein Sof to the place of the restriction, which is the first Partzuf of Adam Kadmon.

Hence, every single word here is a precious gem that must be understood in its entire breadth and true definition. It must be memorized and remembered throughout the rest of the wisdom.

Thus, here I have come to arrange the topic headings brought in this part in a useful order for remembering, and also to distinguish each issue of the primary discernments that the ARI brings here, and define each matter as much as possible. The purpose is that the reader will be able to beware of taking an issue out of its true definition, as a slight error in these places will completely stop the understanding throughout the rest of the wisdom.

Chapter One

Five kinds of coupling by striking and clash

2. There are five kinds of coupling by striking and clash that we find here in the ARI’s words in the first expansion of AK, which are:

a. The first look, which is coupling by striking of the upper light in the screen in the vessel of Malchut for the phase of vessels of the Rosh (see Part 3, Chapter 12, item 4).

b. The striking and clash of the inner light and the surrounding light with each other, as they exit the Peh of AK, which the ARI introduces here (Chapter 1, item 3).

c. The second look, which is coupling by striking of the upper light in the screen in the vessel of Malchut to make vessels for the Guf (see Part 3, Chapter 12, item 5).

d. Striking and clash of the record and the descending reflected light with each other (see here Chapter 3, item 9).

e. The clash of the light of Malchut with the descending reflected light (see Chapter 4, item 3).

The first coupling by striking makes only the roots of the vessels. The second – the vessel and the light are mixed, and the third makes complete vessels

3. The root of everything is the coupling called the first look. All the light in the Partzuf is extended from it, and its issue has been thoroughly explained in the ARI’s words (Part 3, Chapter 1, item 1 and Chapter 12 items 2 and 3). However, it is sufficient only to elicit the roots for the vessels, called “potential clothing,” not “actual,” because here the reflected light clothes from below upward, which means resistance to the clothing in the coarseness of the vessel. This is why the ten Sefirot in the Rosh are called Ein Sof, or Keter, as the ARI wrote (Part 3, Chapter 6, item7).

Moreover, even afterwards when the ten Sefirot from Malchut of the Rosh expand down into the Guf through the Tabur, they are still not distinguished as vessels in and of themselves. Rather, it is as though the light and the vessels are mixed together, as the ARI wrote here (Chapter 6, item1). The manifestation of the HaVaYot of the vessels begins primarily in the second look done on the screen in the vessel of Malchut during the refinement, meaning the four levels that emerge in the degrees of its refinement.

4. This matter of refinement is done by the striking of the inner light and the surrounding light on each other, as the ARI wrote here (Chapter 1, item 3, and see there in Inner Light). It explains there that the surrounding light refines the coarseness in the screen until it becomes as refined as the screen in Malchut of the Rosh.

Indeed, this whole refinement is done instantaneously and at once, as the ARI says (Chapter 1, item 9). However, the upper light does not stop shining even for a minute. Thus, the upper light makes a coupling with it in the four degrees to which the screen comes during its refinement. It elicits four levels of ten Sefirot there, which are Hochma, Bina, ZA, and Malchut, as it is written in Inner Light (Chapter 1, item 7).

The completion of the manifestation of the vessels is only through the second look

5. The difference between the three kinds of coupling by striking has been explained: the first look, though it is the root and the origin of all the lights and the vessels in the Partzuf, still has no ability to actually manifest. The entire manifestation is only through the second look, done in the degrees of the refinement of the screen. This matter of refinement is done by the striking and the clash of the inner light and surrounding light with each other.

The last two couplings through striking are for the following Partzuf

6. All these three kinds of striking are the purpose of the Partzuf itself. However, the striking and the clash of the record and the reflected light with each other is for the vessels of the following Partzuf (see Inner Light Chapter 2, item 3). Similarly, the striking of the light of Malchut on the record is for the purpose of the vessel of Malchut of the following Partzuf. Thus, it has been clarified how the first three kinds of striking are for the purpose of the Partzuf itself, and the two final strikings are for the purpose of the following Partzuf.

Chapter Two

Twelve kinds of reflected light

The general reflected light rejected from Malchut becomes the surrounding light

7. We find twelve kinds of reflected light in the ARI’s words; here they are:

The first is the reflected light rejected from phase four during the first look when the screen detains the upper light and does not let it expand there. The light returns backwards and clothes the ten Sefirot of direct light.

There are two kinds of reflected light to discern here: the first is all of the light that was rejected from clothing in the vessel of Malchut. There is a great measure of it, especially in the first Partzuf of AK that we are concerned with. It contains the entire difference from Ein Sof, which filled the entire reality, to Partzuf AK, which is but a thin line of light, in relation to the light of Ein Sof. Know that this reflected light incorporates all the surrounding light in all the worlds.

The reflected light that clothes the direct light is an outcome of the first reflected light, rejected from Malchut

8. The second kind of reflected light included here is the reflected light that ascends from below upward, and clothes the ten Sefirot of direct light. There is great depth in that, as there is existence in the reflected light rejected from phase four, meaning the actuality of the light that is rejected from there.

We must discern the negation in it, which is the force of the striking itself, generating a great light because of the withdrawal from the light. It is a correlation between the light that is rejected back, and phase four, which is left empty of that light.

This reflected light, which is born by the withdrawal from the light, is the second kind of reflected light, rising and clothing the ten Sefirot of direct light. Hence it is considered an outcome of the first kind of reflected light, especially from the negation, but through the correlation, as explained above.

There are two kinds of reflected light: inner light and surrounding light. A great difference between HB TM of inner light

9. The above two kinds of reflected light are considered the inner light and the surrounding light of the ten Sefirot of the Rosh. It is so because that reflected light clothing the ten Sefirot of direct light is a very small part of all the reflected light that is rejected back, as it is but an outcome and correlation of the vessel of Malchut and the rejected light.

You already know that there are four phases of direct light one above the other, called HB ZA and Malchut, and Keter is their root. The differences between them are indeed great and very vast. Hence, the outcome born from the correlation of the rejected light with the phase of Malchut is not like the outcome born from the correlation between the rejected light and the phase of ZA, let alone with the phases above ZA.

NRNHY are born and emerge from the correlation between the rejected reflected light and the KHB TM of direct light

10. Now you can understand the birth of the five lights, called: Nefesh, Ruach, Neshama, Haya, Yechida. The outcome of the correlation of the reflected light with the phase of Malchut is called the light of Nefesh. The outcome of the correlation between the reflected light and the phase of ZA is called the light of Ruach. The outcome of the correlation between the reflected light and the phase of Bina is called the light of Neshama. The outcome of the reflected light with the phase of Hochma is called the light of Haya, and the outcome of the reflected light and the phase of Keter is called the light of Yechida.

If the clothing reflected light is a result of the correlation between the rejected reflected light and Malchut, it is considered the light of Nefesh

11. Now the clothing reflected light over the ten Sefirot of direct light was an outcome of the reflected light with the phase of Malchut. Hence, the light that is drawn into these ten Sefirot is called the light of Nefesh. It is discerned as inner light of these ten Sefirot, and the general rejected reflected light is the surrounding light of these ten Sefirot. Thus we have explained two kinds of reflected light.

The third reflected light is that which is clothed in Malchut of the Rosh. It is the origin and the Keter for both the ten Sefirot of reflected light in the Rosh, and the ten Sefirot in the Guf

12. The third kind of reflected light is the reflected light that remains permanently present in Malchut of the Rosh, as the origin and the emanator of all the lights and the vessels in the Guf. You have nothing in the Guf that is not extended from that origin. Since Malchut, with the amount of reflected light that she raises, clothes all the lights of Rosh, she is therefore regarded as the phase of Keter and a root for both the lights of the Rosh, and the lights of the Guf. There is no hold at all of the light without a vessel, and since she begets the reflected light that clothes the lights, she is also regarded as begetting the lights themselves.

The fourth reflected light expands from the Peh to the Tabur, becoming vessels over the direct light, though incomplete

13. The fourth kind is the reflected light that expands the vessel of Malchut to ten Sefirot from her and within her from above downward, called from Peh to Tabur. Malchut of the Rosh is called Peh, and Malchut of the Guf, which is the tenth Sefira of Malchut of the Rosh, is called Tabur.

Indeed, this reflected light becomes actual vessels over the ten Sefirot of direct light that descend inside it from above downward. This is why these ten Sefirot are called the “Guf of the Partzuf,” although they do not seem as such because of the great importance of the coarseness in it (see Inner Light Chapter 6, item 5).

The fifth reflected light is the reflected light in Malchut of the Guf called Tabur

14. The fifth kind is the reflected light in Malchut of the Guf, called female light. This is actually illumination from the direct light, but it is a small illumination, having only the quality of reception, without any power of bestowal. This is why it is called reflected light, and remember that.

The sixth reflected light is the one that expands from Tabur downward

15. The sixth kind of reflected light is all that expands from Tabur of the Guf downward. It is entirely the phase of Malchut of the Guf alone, as the first nine Sefirot of the ten Sefirot that expand from the Peh to the Guf end at the Tabur. Malchut in them occupies the entire place from Tabur to the end of the Partzuf. Although she is only Malchut, for herself, she is still regarded as expanding into ten Sefirot. This is from the perspective of the end of each and every Sefira distinguished in this place.

That which emerges in the coupling by striking in the Rosh is discerned only in the Guf. The expansion to Malchut is regarded as being from Peh to Tabur, and the rejection from Malchut is considered to be from Tabur down

16. You must understand here that we have no perception in the ten Sefirot of the Rosh. It is so because they are the state of Ein Sof, and everything we discern in the ten Sefirot of the Rosh is only their expansion into the Guf, and the upper one is studied from the lower one.

We say that the upper light expanded up to Malchut and the screen in the vessel of Malchut struck the light and did not let it enter the vessel of Malchut and pushed it back, and this reflected light clothed the ten Sefirot of direct light. This clothing of the first nine Sefirot and this rejection from expanding in Malchut are discerned by us because this is how they operate in the Guf on the Tabur.

The first nine Sefirot from Tabur up are received and clothed inside the reflected light, and the light that belongs to the Sefira of Malchut is rejected. It is not received in Malchut of the Guf, which is the entire place from the Tabur down.

Since that Malchut had clothed all ten Sefirot when she was in the state of Ein Sof, prior to the restriction, hence the light filled the entire reality, as written at length (Inner Observation, Part 1, Chapter 1 and Chapter 2). For this reason, we also discern ten hollows in the Malchut that has been restricted, meaning in the place from Tabur downward, which have been emptied of the light that they had had in the state of Ein Sof. Now there is only reflected light inside them.

Hence, we discern ten Sefirot in and of themselves in Malchut of the Guf, as they carry the entire deficiency that appeared because of the restriction. For this reason, the place from Tabur down is called posterior, due to the lack of direct light. The place from Tabur up is called the anterior of the Partzuf because it is the place of all the light in the Partzuf.

The seventh reflected light is what remains in the Partzuf after the departure of the direct light from it

17. The seventh kind is the reflected light that remains in the Guf below, after the departure of the direct light from there. It is brought in the ARI’s words (Chapter 2, item 10). When the direct light returns up to its root, the reflected light does not ascend with it, as the very essence of the reflected light is the light of departure.

It has been explained above in item eight that it comes from the withdrawal of phase four, which does not receive the light because of the force of the restriction and the screen that rides over her, regarded by its origin as coarseness and judgment. But when it becomes a vessel that draws and clothes the upper light, the coarseness and judgment are inverted to complete refinement and mercy until it is no longer regarded as lowly and dark compared to the upper light that is clothed in it (see item 14).

However, during the departure, when the upper light expands from it and rises to its root, its importance expires and nothing more than its own essence remains of it, meaning coarseness, restriction and judgment. It is therefore clear that during the departure, when the direct light returned to its root, the reflected light could not ascend with it. Moreover, now its descent below has been revealed, meaning that the judgment and the coarseness in it became apparent as it is according to its own essence, and for this reason, it is called coarse light.

From now on, the difference is regarded in advance between the vessels that clothed the light, meaning the reflected light, and the light clothed in it, which was not at all apparent prior to the departure (see item 13). This is why the ARI says there that this coarse light is the phase of the vessels of the Partzuf.

The eighth reflected light is the above reflected light, after having acquired additional coarseness to its own coarseness

18. The eighth kind is the above reflected light from the perspective of its reception of additional coarseness to its own coarseness, as the ARI says (Chapter 6, item 2). It is so because besides the coarseness that appeared in it, from what it is according to its own essence, the impression of a new judgment that it acquired by the current departure, which left it in the dark, has been added to it. Because of this, it is in double coarseness.

19. The ninth kind is the reflected light that ascends through the coupling by striking performed on the screen in the degrees of its refinement. The levels that emerge in these couplings are generally regarded as reflected light, even the direct light in them. This is because the couplings emerge during the judgment, meaning during the departure of the lights to the emanator.

20. We might ask: but there is expansion of direct light from above downward into the Guf in each and every level, and it is known that all that is extended from above downward is mercy. The thing is that, indeed, there is nothing more than a matter of refinement here.

Even those couplings made of the upper light are also included in the departure of the lights, as this is the conduct of refinement. It must pass and come through the four phases during its refinement, as the upper light, which does not stop for even a minute, makes a coupling with it on its way.

It is like a person who walks out of the house: even though he takes, for example, four steps on his way out of the house, we still don’t regard them as being four rests in his walk; this is completely unthinkable. It is impossible for him to exit the house except through steps as that is the conduct of walking.

So is the issue before us: Even though the screen passes four phases during the departure, and the upper light makes a coupling with it on its way, it is still not regarded as expansion of the upper light into the Partzuf, as mercy. Rather, it is considered judgment because the time is a time of departure, which includes the expansions on its way, as well, as this is the usual manner of departure, and remember that.

21. It has been explained that even though there is a complete level of RTS (Rosh, Toch, Sof) in each and every coupling, which emerges during the refinement of the screen, they are still not regarded as direct light, mercy, but as reflected light and judgment. However, all of this relates to the self of the Partzuf in general, suffering from the departure of the lights from inside it. Hence, it pays little regard to the levels that emerge during the refinement and the departure of the light.

Nevertheless, regarding the values of the levels, meaning as the levels are in and of themselves, we have an inverse relation: Every level that emerges by a closer coupling to the emanator is better (see items 9, 10). That is because in phase four, only the light of Nefesh emerges, and when it is refined into phase three, the light of Ruach emerges. When that is refined into phase two, the light of Neshama emerges, etc.

22. This above matter of inverse relation must be thoroughly and clearly understood, as it is the whole connection and the entire difference between the light and the vessel. Hence, not knowing it will fail us every step of the way throughout the wisdom before us.

The thing is that there is a vessel for the reception of the upper light on the part of the direct light, which are the five phases KHB ZON, or NRNHY, and there is a vessel for reception on the part of the reflected light, which are the levels that are also called KHB, ZA and Malchut. They are completely opposite from one another because from the same coupling by which the level of Keter of reflected light emerges, meaning the greatest vessel, the phase of Nefesh of direct light emerges, too, which is the smallest light.

23. The origin of these two values has already been explained. The value of the four phases of direct light is extended so from the light of Ein Sof. The first three phases are still not considered vessels of reception, as the distinction of disparity of form is still not apparent in them. The difference between them and the upper light is only in that they cause the cascading of phase four, which is known to be the phase of absolute reception.

Each more refined phase is therefore considered greater because it has greater adhesion with the upper light clothed in it. Hence, Keter, which is the farthest cause from phase four, is the root of the entire expansion, and phase one, which is the nearest cause to phase four, from Keter, is regarded as a smaller light than Keter. Besides being a consequence and an outcome of Keter, there is also a fine difference in it from the light that is clothed in it, in that it is a second cause and closer to phase four.

In phase two, which is a third cause and closer to phase four, the light clothed there is smaller, and so on similarly. Finally, phase four itself has no light at all because of the disparity of form in it, and on which there was the restriction. All this is known from previous parts and there is no need to elaborate.

24. The differences in values of the above phases are called by the names: Nefesh, Ruach, Neshama, Haya, Yechida. There is a great difference between them, which pertains primarily to the proximity and distance from phase four, over which there is the force of restriction.

There is yet another difference between them, that of cause and consequence. Keter is the cause of Hochma; Hochma of Bina and so on. The merit of the cause over its consequence is indeed great in the spirituals, unlike any cause and consequence in corporeality. It is so because here they are all eternal and all the lights attained by the consequence must pass to it through its cause.

Moreover, most of this light that passes remains in the cause, and only a small branch of it is imparted and comes to the resulting lower one, although the light belongs solely to the consequence, and there are many other discernments too. Thus, the distance between the cause and its consequence is immeasurably great.

Besides all this, there is a great difference between these four phases according to the kind of light in the essence. Even though the upper light is entirely even, there is a matter of a correlation here between the upper light and the phase of direct light in which it is clothed. Thus, the light of Haya is the self, the light of Neshama is primarily light of Hassadim, and there are other differences that will be explained in their place.

25. Know that all the above-mentioned values in the four phases of direct light are extended so from Ein Sof, since they come to shine from the restriction down. Also, all the above discernments apply to the ten Sefirot of circles, as well, since they come this way from Ein Sof before they enter into the coupling by striking and the clothing of the reflected light. You already know that the whole difference between the ten Sefirot of circles and the ten Sefirot of straightness is only with regard to the coupling by striking, which does not apply to the circles.

26. Now we shall explain the second term, meaning the five levels of reflected light, which is an entirely different matter. It has already been explained in Inner Observation Part 2 (Chapter 6) that from the restriction down the reflected light became the vessel of reception for the upper light instead of phase four (see there, Chapter 2).

It is because that reflected light that was rejected from Malchut, which Malchut does not receive due to the detainment in the screen, became a vessel and a receptacle for the light, as phase four was in Ein Sof. Thus, no light is received in the worlds except by way of the reflected light, see there.

27. Therefore, if the coupling by striking performed on the screen of phase four, which is the primary receptacle in Ein Sof that clothed all the light up to Keter, which is the meaning of the light filling the entire reality, now, however, when all that great measure has been rejected from her and has risen up as reflected light, that reflected light also clothes the entire height of the light up to Keter.

However, if it is refined to phase three in her, and the measure of phase four disappears from there, then the screen that rejects the upper light from clothing in her rejects only the measure of three phases. Thus, even if the light had clothed this vessel of phase three, she would only receive from it up to Hochma. Hence, the level of the rejected reflected light is also short and clothes only up to Hochma, etc., similarly.

28. Just as the difference between Keter and Hochma of direct light is indeed great, precisely so is the difference between the level of Keter and Hochma of reflected light immeasurably great. Even though‎ in the reflected light the coarser is greater, this pertains to the vessels of extension, meaning the screen and the Malchut in which the coupling by striking is carried out.

However, they need the more refined vessels for the clothing of light, as it is necessary for the light to have equivalence of form with the vessel. The light is greater in the phases of direct light because it is more refined (see item 22). It is therefore obvious that when it comes to be clothed in the vessel of reflected light, that vessel must equalize with it.

Consequently, it is necessary that if the level of reflected light reaches Keter, then there is a refined and clear vessel there, fitting to clothe that great light of clear Keter. However, the level of phase three, whose level reaches only up to Hochma, the merit of the vessel that clothes the light of Hochma is immeasurably lower than the vessel of Keter on the level of phase four, etc., similarly.

29. We might ask: if only the coarseness of phase three remains when the coarseness of phase four is refined, it turns out that the phase of Malchut disappeared from there and only the first three phases KHB and ZA remained. In that case, that level should have been cut off from Malchut, as that part of reflected light is missing there. Why then was the reflected light cut off from clothing in Keter, while that phase is not absent from there?

The thing is that the matter of the two directions in the ten Sefirot has already been explained in Inner Observation Part 2 (Chapter 9). The ten Sefirot of direct light are regarded as from above downward, and the reflected light is the opposite, regarded as from below upward. Thus, below, in the place of Malchut of direct light, there is the Keter of reflected light, and in the place of ZA of direct light there is Hochma of reflected light etc. Finally, in the place of Keter of direct light, there is Malchut of reflected light.

30. Now you can understand what is written in Sefer Yetzira (Book of Creation), that “Its end is embedded in its beginning, and its beginning in its end.” Phase four, which is Malchut, is the end of all the Sefirot, and through the striking of upper light on the screen in her, she draws the light of Keter into her, meaning she binds it to shine in the Partzuf.

Thus, she is literally embedded in its beginning, meaning Keter, the beginning of all the Sefirot. Since Keter is drawn to the reflected light of phase four, all ten Sefirot are drawn along with it, since Keter contains all of them.

Thus, Malchut is regarded as Keter of reflected light, meaning the actual measure of Keter. Phase three is called ZA of reflected light, which is second to her, attributed only to the Sefira of Hochma, as she is second to the place of the coupling at the level of Keter and one degree more refined. It continues similarly until the Keter in her, which is the fifth from the place of the coupling, regarded only as Malchut. Thus, the end of the direct light, namely the Sefira of Malchut, is embedded in the beginning of the reflected light, namely Keter of the reflected light.

31. Now you can simply understand the question we raised: If it is refined to phase three, then it lacks only Malchut. Why then was the reflected light so shortened that it cannot clothe up to Keter but only from Hochma down? Now this is clearly understood, since there is an inverse relation here: phase four is regarded here as Keter, phase three as Hochma and so on, the complete opposite of the direct light.

32. However, we must still consider the measure of the reception of the direct light explained above (items 22, 24). Although its end is embedded in its beginning and Malchut draws the light of Keter for herself and becomes the Sefira of Keter, it does not mean that Malchut draws the actual light of Yechida for herself.

It is utterly impossible for the light of Yechida to come through the drawing of the vessel of Malchut, but only through the drawing of the vessel of Keter of direct light. Moreover, how can the relation of the phases of direct light with the upper light that are clothed and extended so from Ein Sof change? The difference of above and below in them is immeasurably great, as we have explained above (items 23, 24). However, they are kept in utter precision, and each phase does not move from the value of her merit even a bit.

33. The matter of its end being embedded in its beginning means that the light of Nefesh of Malchut, ascribed to her by the direct light, grows and attains its own phase, which is included in the Keter. It is so because Keter contains all ten Sefirot up to Malchut, and the lights in them are regarded as the five parts of Yechida, called NRNHY of Yechida. Hence, the light of Nefesh of Malchut now attains the root that she has in Keter, called Nefesh of Yechida. Indeed, she does not attain anything above her own phase.

34. You can see that although there is an inverse relation between the ten Sefirot of reflected light and the ten Sefirot of direct light, they still do not cancel or diminish each other even slightly. One does not touch the other at all, although they emerge simultaneously from a single coupling.

The level of ten Sefirot up to the actual Keter emerges from the coupling of phase four, though only up to Nefesh of Yechida. The ten Sefirot on the level of Hochma emerge from the coupling of phase three, though it does not attain the phase of Hochma, called Haya. It is so because phase three is the phase of ZA, which is the light of Ruach of direct light, and the light of Hochma is drawn only through Hochma of direct light.

Instead, it attains its own phase, rooted in Hochma, called the phase of Ruach of Haya. It is similar with all of them, as each one draws and attains only its own phase in the direct light, but the level of reflected light causes it to take its phase from a high place, according to the measure of the level.

35. We might ask accordingly, how is the light of Ruach, whose merit is many times greater than the Nefesh (see items 23, 24), found to be clothing a lower level than Nefesh? After all, the light of Nefesh is drawn by phase four and clothes in the level of Keter, and the light of Ruach must be drawn by phase three and is found to be clothed in merely the level of Hochma, which is much lower than Keter.

Indeed, in the world of correction, when the vessels were properly corrected, we always find that even though the light of Ruach is drawn by phase three, it is still clothed only in the level of Keter. This is because then Nefesh descends from the level of Keter and clothes the level of phase three, and the light of Ruach is clothed in the level of Keter.

It is the same with all of them, though here, before the vessels were corrected, they emerged here only by way of refinement. When phase three emerged and drew the light of Ruach, the vessel at the level of Keter was no longer in reality, as the screen had already departed from there. Hence, it had to come and clothe in a lower vessel than the vessel of Nefesh, and this is why the Partzuf could not receive from it the entire measure of its illumination.

36. The tenth kind is the reflected light descending from the four levels that emerge in the refinement of the screen from the place of the coupling down into the vessel below it, which is empty of light. It is brought here in the ARI’s words (Chapter 4, item 3), that when phase four was refined into phase three, the light departed from phase four, the level of Keter disappeared, the coupling was done on phase three, and the level of Hochma emerged. At that time, the reflected light descends from the illumination of the coupling in phase three and comes into the vessel of phase four, which is empty of her own light. Also, when the place of the coupling departed from phase three and rose to phase two and phase three was emptied of her own light, the illumination of the coupling descended from phase two into the empty vessel of phase three, etc. similarly.

37. This reflected light has two flaws:

1. It comes from the coupling that is done during the refinement. For this reason, that level is generally considered reflected light and judgment, as in the eighth kind of reflected light.

2. The second flaw is its being extended from the phase below the Tabur. When the screen was refined to phase three, Malchut of the Rosh rose to the Hotem, which was then regarded as the Peh of the Rosh. From there the light descends and expands from above downward into the Guf, reaching phase three of the Guf, which is now regarded as the phase of Malchut of Malchut of the Rosh, called Tabur. Also, when it was refined into phase two, phase two of the Guf is regarded as the phase of Tabur, etc., similarly.

Thus, the reflected light descending from the illumination of the coupling of phase three from the Guf to phase four of the Guf is regarded as reaching below the Tabur. It has already been explained that this reflected light is the quality of posterior and judgment (see items 15, 16).

The eleventh reflected light is reflected light born out of the striking of the record and the descending reflected light on each other, called sparks

38. The eleventh kind is the reflected light born by the coupling by striking of the record and the descending reflected light on one another brought in the words of the ARI here (Chapter 3, item 9), and is called there “fourth light.” This is because the record and the reflected light naturally disagree and strike each other. As a result, sparks emerged from the above-mentioned descending reflected light and came into the empty vessel below the place of the coupling.

The twelfth reflected light is the above-mentioned reflected light after the cessation of the coupling, at which time it is extinguished and grows dark

39. The twelfth kind is the same reflected light as the eleventh kind, but after they are extinguished. After the illumination of the coupling stops from phase three, for example, the illumination of the coupling that was extended from there into phase four also stops along with it. Hence, the sparks that fell and came into phase four are extinguished, meaning they become darkened from their illumination, as do the rest of the sparks from the rest of the phases.

Chapter Three

Twelve kinds of records

A record of extension and a record of clothing

40. The first kind is the record that remains of the lights after their departure, which come from the phases of clothing. The second kind is the record that remains of the lights after their departure, which comes from the phase of extension. It means that you already know that the greatness of the level is measured by the level of coarseness in the screen, where the coarser draws a greater level.

It is also known that we should always discern two ends in this, which stretch from one person to another. It is so because the greater the level, the farther are the ends. The greater level necessitates a greater coarseness in the screen and the vessel of Malchut, and also more refined vessels of reception. For example, phase four, which is the coarsest, draws the level of Keter, but at the same time needs the most refined vessel, fitting to receive the entire light of Keter inside her (see Inner Observation Part 2).

Records of extension remain in the vessels of extension, and of clothing remain in the vessels of reception

41. Thus, after every departure we discern two kinds of records: the first remains in the vessel of extension of that light, and the second is the record that remains in the vessel of reception of that light. Indeed, if we judge by the record for itself, they are almost one, though in their origin, they are as far from one another as the distance of the east from the west. The record of the phase of extension is from the lowest coarseness there is, and the record of the phase of reception is from the highest refinement there is. It is so because one is phase four and the other is the root phase.

The record of clothing is male and the record of coarseness is female

42. Know that they relate to one another as male and female. It is so because in fact both have the same level of light, meaning light clothed in a properly suited vessel. However, after the light departed from there and the coarseness in the vessel is regarded as lowliness (as the ARI says here in item 18), that great distance between these two records appears. Still, since they are one to begin with, they are therefore regarded as male and female.

43. Know that this record of the female phase did not remain after the departure of the light from there. Though she is not lost, as there is no absence in the spiritual, she remains silent and completely inactive until the end of correction.

In chapter 2, item 6 the ARI writes that the last phase does not leave a record, and only the record of the male phase remains there. In chapter 2, item 4, the ARI writes that when the Keter rises and departs, it leaves one record in its place in that vessel, to shine from it to Hochma below it, after it rises and departs. See Inner Light there.

Records that clothe in their vessels

44. The third kind are records that clothe in the place of the general light that departed, meaning in the reflected light and the vessel of Malchut that expanded from her and within her into ten Sefirot. These clothed the ten Sefirot of direct light, and thus each and every one of the records that remained after their departure clothed according to its phase and share as well.

For example, Keter of direct light was clothed in Nefesh of reflected light during the expansion. Afterwards, when it departed from there, the record clothes in its place, meaning in Nefesh of reflected light, and also the record of Hochma in Ruach of reflected light, etc. However, they certainly did not need the entire measure of the vessel, as the record is a small part of the departing light, and occupied a certain measure of the vessel, according to its share. This is brought in the ARI’s words here (item 18).

Records that do not clothe in their vessels but are above their vessels

45. The fourth kind is the records that do not clothe in their vessels. Instead, each and every one of them is found above its designated vessel, as tags over the letters (as the ARI says in Chapter 4, item 4). The reason for their exit from their vessels is this: Because of the striking of the descending reflected light and the record on each other, since the reflected light comes from the illumination of the coupling, it overpowers the record, regarded as a residue of the departure of the coupling.

Since the light of the record is opposite from the reflected light descending into her vessel, they cannot be together in the same carrier, meaning in one vessel. For that reason the record was forced to depart from her vessel and exit above her vessel.

Records that returned to their vessels

46. The fifth kind is the records that returned to their vessels after having left there. As a result of the departure of the coupling from the upper phase, too, the illumination of the descending reflected light departed too, and the sparks that fell into the vessel below it were extinguished. Then the record returned into its own vessel as before, for now there is no longer resistance from the reflected light inside its vessel, since it, too, is after the departure of its coupling. Hence, the record overpowers the reflected light once more.

The reason that the departure of the coupling is called “extinguishing the sparks” is that the illumination of reflected light is called sparks. Hence, the discontinuation of its illumination is called extinguishing, which is a term used for sparks of fire.

A record that consists of refined light and coarse light, a record from the refined light, a record from the coarse light

47. The sixth kind is a record that contains refined light and coarse light. The seventh kind is called refined light, brought by the ARI here (Chapter 2, item 10). The eighth kind is called the coarse light of the record.

As the refined light was mixed with the coarse light in the lights of the first expansion, so it is in the record that the first expansion left

48. Explanation of the words: Everything that is found in the light is also found in the record that remains of that light. Hence, the record is called a record of a seal (see Part 2, Inner Light, item 3).

For this reason, the records that remain from the lights of the first expansion contain light and vessel, like the lights from which they came (see item 44). However, as long as the record is clothed in its vessel, there is no distinction between the light and the vessel, similar to the lights of the first expansion where the lights and the vessels are mixed (see the ARI’s words, Chapter 6, item 2, and Inner Light item 6).

Thus, in the record that comes from them there is also no distinction between the light and the vessel. Rather, they are mixed together. This is the above sixth kind, meaning the record that contains the refined light and the coarse light, although the coarse light is not apparent in it but mixed in it.

The coarseness in the vessel manifests after the departure of the record from the vessel

49. Now you will understand the above seventh and eighth kinds. It has been explained above (item 45), regarding the fourth kind of the record, that because of the striking of the descending reflected light on the record, the record departed and went out from its vessel, rising above it as tags over the letters.

Now, because of the departure of the record from the vessel, the difference between the vessel and the record has become apparent, as now the coarseness in the vessel becomes apparent. It is now regarded as coarse light, like the lights of the first expansion (Chapter 6, Inner Light, item 7). Also, you already know that everything that applies to the lights also applies to the records that come from them.

50. It has been explained that after the departure of the record from the vessel, the difference between the light of the record and the vessel of the record has become apparent. The vessel is now called the coarse light of the record, and you should know that the vessels of the males of the second expansion were made of the coarse light of the record. The light of the record is now called the refined light of the record, from which the lights of the males of the second expansion are made, and remember that.

The record of clothing that remains in Malchut

51. The ninth kind is the record of the light of Malchut, brought in the ARI’s words here (Chapter 6, item 20). Know that this record is of the above-mentioned seventh kind, called refined light. It means that it does not have the phase of a vessel. It is written above (item 45), that the record from the phase of the extension had been lost. It means that the phase of the coarse light of this record, which is the eighth kind of the record but the refined light in her remained without a vessel, which therefore rose above its own vessel, meaning to Yesod (Chapter 4, items 2, 3).

52. The tenth kind is the records that were incorporated in the screen on its ascent to the emanator. The light of Malchut, which is the screen and the reflected light in her, is refined and rises from phase to phase until it reaches the emanator, meaning the Peh of the Rosh. As it passes in them, it also becomes incorporated with the records that the lights left there after their departure. Hence, when it reached the Peh, it was incorporated with all three phases of the records over which the new coupling was done, from which the vessels and lights of the second expansion emerged (see Inner Light, Chapter 4, item 4).

The records that remained of the four levels that emerged during the refinement

53. The eleventh kind is the records that remain of the four levels that emerged during the refinement from the phase of the first nine Sefirot in them. Here the ARI speaks only of the records that remained from the first nine of the first expansion, before it began to be refined, called the first light, as the ARI says here (Chapter 3, item 8). However, the four levels that emerged afterwards, during the refinement, also left records in their vessels after they departed, meaning also from the first nine Sefirot in them, as it is known that the last phase does not leave a record.

The records of clothing that remained of the last phases in the above four levels

54. The twelfth kind is the records that remain of the last phases in the above four levels that exited during the refinement, meaning only the phase of refined light in those records. The coarse light in these records was lost from the last phases, as was clarified with the last phases of the records that remained from the first light (see above items 29 and 51).

55. Now we have clarified the twelve kinds of records, which are:

1. The records that emerge from the phase of clothing, explained in items 40, 41, 42, 43.

2. The records that emerge from the phase of extension, explained in the above items too.

3. The records clothed inside their vessels, explained in item 44.

4. The records that do not clothe in their vessels, but are as tags over the letters, explained in item 45.

5. The records that returned to their vessels after having left there, explained in item 46.

6. The records that include refined light and coarse light, and the coarse light is not apparent in them, explained in items 47, 48, 49.

7. The refined light of the records from which the lights of the males of the second expansion were made, explained in the above items, too.

8. The coarse light of the records, from which the vessels for the males of the second expansion were made, explained there too, as well as in item 50.

9. The record of the light of Malchut which is only from the phase of the refined light in this record, because the last phase does not leave a record, explained in item 51.

10. The records that were incorporated in the screen along its ascent to the eEmanator, where they were renewed in the coupling for the second expansion, explained in item 52.

11. The records that remained of the first nine Sefirot of the four levels that emerged during the refinement, explained in item 52.

12. The records of the last phases from these levels, explained in item 54.

Chapter Four

Ten kinds of vessels

The root of all the vessels is phase four

56. The first kind is phase four of the four phases of direct light, which is the root of all the vessels in the worlds. This is Malchut of Ein Sof where the first restriction was performed. Prior to the restriction, she clothed all four phases of direct light, which is the meaning of the upper light having filled the entire reality, and there was no other phase of reception but her.

Once she was restricted and corrected with a screen, she makes a coupling with the upper light in coupling by striking that raises reflected light. This reflected light now became the vessel of reception instead of her, as the ARI says (Part 3, Chapter 1, items 1, 2, 3 and Chapter 12, item 4).

After the restriction, phase four was incorporated in the screen, and the reflected light became the vessel instead of her

57. Know that the above phase four is the essence of the vessel after the restriction as well, meaning the phase of coarseness in her. However, this coarseness is no longer fit for reception from the restriction onward, unless incorporated in the screen. In that state the reflected light that she raises is actually measured in the coarseness in her, and according to the measure of the coarseness in her, so is the measure of light that she raises. This reflected light became the vessel of reception for the measure of the height of the level of the upper light (see Inner Observation Part 2).

The expansion of the light and its departure caused the existence of the vessels

58. Here the ARI sets a great rule for us: “The expansion of the light and its latter departure, caused the making of the vessel” (see here, Chapter 1, item 9). However, we should understand his words, since the first expansion, too, requires a vessel, even before it departed, as there is no light without a vessel.

We should explain his words according to what he wrote above (Chapter 6, item 2), that when the first expansion emerged from the Peh of AK, it emerged all mixed together. In other words, the light and the vessel were mixed in one another, and the vessel was indistinguishable before the departure, though it was necessarily there.

The expansion and the departure are equal factors in the making of the vessel

59. This explanation is a little far-fetched because the term “caused the making of the vessel” does not sit well, the words imply that before the departure, the vessel does not exist at all, but we must delve deeper into his words. Indeed, his words are prudent, for he did not say that the departure of the light caused the making of the vessel. Rather, he says that the expansion of the light and its departure caused the making of the vessel. It means that both of them, the expansion and the departure, are equal factors in the making of the vessel.

The first substance of the vessel is phase four

60. His words become clear with the above explanation (items 56 and 57), that the first substance of the vessel is phase four, over which there was the first restriction, meaning the great will to receive incorporated in the light of Ein Sof, called Malchut of Ein Sof. She was completely indistinguishable in Ein Sof and the beginning of her manifestation was after she had been restricted and became a vacant space.

In that state, the great will to receive became apparent as oppositeness of form from the upper light, which is all bestowal, and has nothing of the will to receive whatsoever. By this she was separated and descended, and became distanced from the upper light from end to end.

It is so because disparity of form is the differentiation in the spiritual, and oppositeness of form is complete separation in the spiritual from one end to the other. Hence, from then on, this great will to receive in the restricted phase four is considered the great coarseness in the worlds compared to the upper light, which is regarded as the ultimate refinement in reality.

This is only from the perspective of the cleanness from the will to receive, for all of it is to bestow. We have no further attainment in the upper light in and of itself, as we have already discussed at length in Part 1 (Inner Light and Inner Observation) and we need not elaborate further here.

After the restriction, phase four is incorporated in the screen, and the reflected light that rises through both of them becomes a vessel of reception

61. Despite all the distant separation in phase four from the upper light, there is no other vessel of reception but her, though she needs the correction of a screen. As she received prior to the restriction according to the measure of the drawing, to the same extent she now receives according to the measure of the rejection. Meaning she receives according to the measure of the light she could have received, had she not been limited in the restriction and the screen [see Part 2, Table of Questions, item 43 for a thorough understanding of the meaning of the words restriction and screen].

The departure of the light from phase four was the reason for the emergence of the screen

62. It has already been explained in Part 2 that Malchut of the circles, over which there was the restriction, is the root and the reason for Malchut of straightness and the screen in her. It is so because after the light from Malchut of the circles departed from all four phases in her, she drew the light once more to the three phases in her, over which there was no restriction.

This desire is the meaning of the correction of the screen so that the light would not expand to phase four in her, but only to the three phases and not more. This happened to her because of the departure of the light from all four phases in her, and her remaining completely empty of light. Thus, you find that the departure of the light was the reason for the creation of the screen.

Phase four is a consequence of the expansion of the upper light. Thus, the expansion and the departure caused together the making of the vessel, since phase four and the screen emerged from them

63. Phase four, in and of herself, is a consequence of the expansion of the light, as she is phase four of the direct light, which is the meaning of Malchut of Ein Sof. However, the light departed from her afterwards because of the above restriction. thus, phase four is actually a consequence of the expansion of the light, and the screen is a consequence of the departure of the light.

It is explained, in item 61, that from the restriction on, both of them, meaning phase four and the screen, join into the phase of the vessel of reception. Beside them there are no vessels of reception in the worlds.

Therefore, you see how right were the words of the ARI when he said, “The expansion of the light and its latter departure, caused the making of the vessel.” It is so because phase four herself, meaning the coarseness in her, is extended from the expansion of the light, and the screen that is established in her, without which she is unfit for reception whatsoever, is extended from the departure of the light.

The beginning of the forming of the vessel comes from the expansion and departure. Hence, every vessel must first have these two forces

64. It is known that all the forces in the upper ones must be present in their lower ones. Hence, since the beginning of the forming of the vessel in Malchut of straightness, which is the Peh of the Rosh of AK, comes because of the expansion of the light and its departure, from then on, every vessel must first have these two causes, meaning the expansion of the light and its departure. No vessel can be formed in the worlds without them.

The substance of the vessel is the coarseness, and the form is the screen

65. Now we have thoroughly explained the fundamental substance and the form of the vessel, which are the coarseness of phase four—the substance—and the screen established in her is the form. From these two, all the kinds of vessels in general and in particular cascaded in all four worlds ABYA.

The second kind is the reflected light that rises from the Peh up and clothes the ten Sefirot of direct light

66. The second kind of vessels is the reflected light that rises from below upward through the coupling by striking of the upper light with the screen established in the vessel of Malchut, called the first look. It is written above, in item 61, that from the restriction on, the measure of the upper light that the degree receives is dependent on and allotted by the measure of the reflected light that rises because of the coupling by striking in the screen. It is so because this reflected light connects and clothes the ten Sefirot of direct light.

The reflected light of the Rosh is not an actual vessel, but a root for the vessels

67. You must remember all that is explained here in Inner Light regarding this matter of the clothing of reflected light on the ten Sefirot of the Rosh. Especially, that this is not considered actual clothing, as it ascends from below upward, meaning as resistance to clothing in the coarseness of the vessels. Nevertheless, this reflected light expands the vessel of Malchut of the Rosh into ten Sefirot from her and within her, and they became actual vessels of reception, as we have elaborated on it (Inner Light, Chapter 1, item 30).

The third kind of vessels is the reflected light that is inverted from the Peh downward and clothes the ten Sefirot of the Guf to the Tabur

68. The third kind of vessels is the one brought above (item 65), that the reflected light of the Rosh, which is the above-mentioned second kind, though it is not at all clothing in and of itself, it is nonetheless inverted and becomes an actual vessel of reception. This third kind is always called the Guf of the Partzuf, and the above-mentioned second kind is always called the Rosh of the Partzuf.

The fourth kind is the vessels from the Tabur down

69. The fourth kind is the vessels below the Tabur, regarded as ten Sefirot of reflected light that have no direct light. The issue of the above-mentioned third kind applies only through the Tabur, the place of the first nine Sefirot of the Guf. However, from the Tabur down, which is the place of Malchut of the Guf, they are not regarded as vessels of reception.

The rejection and the clothing that the screen caused in the Rosh in potential manifested in practice in the Guf, the clothing from Peh to Tabur, and the rejection from the Tabur down

70. The reason is that the Rosh and the Guf are regarded as the relation of the “potential” to the “actual,” where everything that is included in the Rosh as potential manifests in practice in the Guf. Hence, these two operations that the screen causes in the ten Sefirot of Rosh, namely the detainment of the upper light so it does not expand into phase four, which is Malchut, and the clothing it performed by the force of the ascending reflected light, where both only in “potential” in the Rosh.

However, the place of the manifestation of these two operations is in the Guf. The potential clothing that was in the Rosh manifests in practice above the Tabur of the Guf, and the phase of detainment into Malchut manifests in actuality below Tabur of the Guf.

The fifth kind is the vessels of the first expansion, called coarse light

71. The fifth kind is vessels that were emptied of the upper light, called coarse light. After the ten Sefirot of the Guf expanded from the Peh of AK to the Tabur as the third kind (see item 68), the upper light departed from within them once again, and the vessels remained empty of light.

There is a big difference here. Although in the above first expansion they are discerned as actual vessels of reception (item 68), they are nevertheless not regarded as real vessels yet because of the great importance that the vessels have there, as is written here in Inner Light (Chapter 6, item 5). This is why the ARI says there that the vessels and the light within them are mixed. However, after the light departs from there, their coarseness becomes apparent, and a difference is made between the light and the vessel. That is why these vessels are called coarse light.

The sixth kind is vessels that were emptied of their lights, and the records that remained sustain them

72. The sixth kind is vessels that were emptied after the departure, and records from the lights that departed remained in them. The records sustain and revive the vessels to make them suitable to acquire their lights as in the beginning. Also, they shine to the Partzuf after them, as the ARI says here (Chapter 2, item 1 and item 8, and Chapter 4, item 2).

The seventh kind is vessels that were emptied and no records were left in them

73. The seventh kind is vessels that were emptied after the departure and no records of the lights that departed were left in them. They are the last phases of every Partzuf and expansion, because the last phase does not leave a record, as the ARI says (Chapter 2, item 6). This is the same as has been explained above (item 43).

The eighth kind is vessels that were qualified for the purpose of the next Partzuf, which follows it

74. The eighth kind is the phase of vessels that were prepared and qualified in the Partzuf for the purpose of the next Partzuf, which follows it, brought in the ARI’s words (Chapter 4, item 6). Even the vessel of Keter, which the ARI says there that it was not made in the first Partzuf, but only in the following Partzuf, the phase of the vessel of Keter from the male phase was nevertheless prepared from the first Partzuf, as is explained in the Inner Light.

The above kind of vessels is the male vessels in the next Partzuf

75. This above-mentioned eighth kind is the male vessels for the purpose of the next Partzuf. They come from the records that the lights left in the vessels after their departure. The male vessels were made from the coarse light contained in these records (see Inner Light, Chapter 2, item 3).

The ninth kind is vessels that were prepared in the Partzuf for the female vessels for the following Partzuf

76. The ninth kind is the vessels for the females that were prepared in the first Partzuf for the purpose of the following Partzuf. They were made of the sparks that fall into the empty vessels after the light departed from them, which come from the illumination of the coupling in the upper phase of the empty vessel, as the ARI says (Chapter 4, item 3).

In the next Partzuf, the lights change, and the light of Hochma comes in the vessel of Keter, the light of Bina in the vessel of Hochma, and the light of ZA in the vessel of Bina, etc. Hence, they needed vessels there that will be equal to their own phase. For this reason, these sparks had been prepared. The sparks that fell from the level of Bina into the empty vessel of the level of Hochma became the vessel for the light of Bina, which comes in the vessel of Hochma. Similarly, the sparks that fell from the level of ZA into the vessel of the level of Bina became a vessel for the light of ZA, which comes in the vessel of Bina, and so on similarly.

The tenth kind is the external vessels for the surrounding light

77. The tenth kind is the external vessels for surrounding light. No surrounding light is received in a degree unless it is received from its upper phase, from its opposite phase in the Rosh.

Hence, it needs a vessel suitable for this light, meaning the vessel should also be from the upper phase, from its opposite phase in the Rosh. If the degree is from phase four, it needs a vessel that will be from phase three; if it is from phase three, then it needs a vessel that will be from phase two, etc. Therefore, the vessels of surrounding light were called “external vessels” because from the perspective of the vessels, it is always considered that the more refined is more external (see Inner Light, Chapter 5, item 15).

78. These external vessels are attained in the degree only by ascending to the degree above it. This is done during the ascent of the lights to the emanator, as the ARI says here (Chapter 6, item 15), see there in Inner Light.

Chapter Five

Seven discernments in the screen

79. We’ve already discussed the matter of the screen (items 62, 63). It is explained there that the screen is the boundary made after the restriction to receive the light only in the first nine Sefirot and detain the light from expanding into phase four, meaning Malchut, as it says, “You shall come thus far, but no further.”

This screen is a consequence caused by the restriction, meaning by the departure of the light. It is so because after the light departed completely from all four phases that are there, although the restriction was only on phase four, because of it, a new form of desire was initiated in Malchut of Ein Sof, to once more draw the light by the force of the boundary, meaning only from phase four and above, and not from phase four and below.

This boundary that was initiated is called a screen. Since this boundary primarily applies only to phase four, which is Malchut, it is therefore considered that the screen is present and established inside the vessel of Malchut.

The boundary and the coarseness in the screen come in it as one

80. There are seven primary discernments that we should make here in this screen: the first discernment is that the boundary and the coarseness are incorporated and come in it as one, without distinguishing between them whatsoever. Since the boundary in it applies only to the coarseness of phase four, we find that it does not limit and detain the expansion of the light from a degree that doesn’t have this measure of coarseness.

Thus, the coarseness and the boundary come as one, and both together are called screen. It is impossible to speak of and distinguish the screen in and of itself, meaning when it is not incorporated with coarseness, for then it does not exist in reality at all, so there is what to discern in it.

There is coarseness without a screen and there is no screen without coarseness

81. However, there is much to discern in the vessel of Malchut in and of herself, meaning when she is not corrected with a screen. First, we should know that Malchut of circles is not corrected with a screen at all, for there is only a screen in the Sefirot of straightness. This has already been explained in Part 2, and there are many other discernments that will be explained in their place. When we speak of Malchut alone, it means that we speak only of the coarseness, without the correction of the screen. Thus, there cannot be a screen without coarseness, but there can be coarseness without a screen.

The force of detainment in the screen of the Rosh is potential, not actual

82. The second discernment is the discernment of “potential detainment” inside the screen. There is “potential” and “actual” in the detainment of the screen on the upper light, meaning the difference between the Rosh and the Guf.

We say that the upper light expands until it hits the screen in the vessel of Malchut, the screen pushes the light back, and this reflected light clothes over the ten Sefirot of the Rosh. However, all this is only in potential, not in actual fact (see above item 16). Hence, you should know that the boundary and the detainment on the light in the screen in Malchut of the Rosh is only potential detainment, not actual.

The potential force of detainment in the screen is called Peh, and the actual is called Tabur

83. The third discernment is the actual detainment in the screen. That clothing and that detainment that are done in “potential” in the Rosh, come and actually manifest in the Guf. It is so because Malchut of the Rosh expands from her and within her to ten Sefirot from above downward, generally called Guf. Malchut of these ten Sefirot is called Tabur, where the entire force of detainment on the upper light in the screen of the Rosh manifests. It does not let the upper light clothe, but only from the Tabur up, and detains it from clothing from the Tabur down.

Know that these two names, Peh and Tabur, relate to the above-mentioned two discernments. It is so because the potential detainment of the screen is called Peh, and the actual detainment in the screen is called Tabur.

84. The fourth discernment is the incorporation of the screen in the coarseness of the first three phases, which comes because of the refinement of the screen (see item 4). It is done by the striking and clash of inner light and surrounding light with each other, as the ARI wrote (Chapter 1, item 3). This is something that should be thoroughly understood as it is the pole on which the entire wisdom hangs.

The incorporation of the screen in the first three phases means the first three phases of phase four

85. We have already elaborated on that matter, in Inner Light, and this is not the place to expand on it. However, we must understand in this regard, that this above incorporation in the screen does not mean that the first three phases themselves have now been restricted, as phase four was restricted before. Rather, this entire refinement occurred only in phase four herself.

It has already been explained in Inner Observation of Part 2, that phase four herself consists of four phases because she comes from Ein Sof. Hence, the screen established in her also consists of all of these four phases (see item 80), as the entire coarseness in Malchut is included in the screen.

Now you can see that when it says that the screen rose to ZA, to phase three, it means that phase four within phase four was refined from the screen, and only the coarseness of phase three within phase four remained in her. It turns out that her form had been equalized with the phase of ZA.

You know that equivalence of form is unification in the spiritual, and thus it is considered that she rose and united with ZA, as if she herself was the phase of ZA, for there is nothing to tell them apart. This is called being incorporated with ZA.

You can similarly understand the rest of the incorporations that were said about the screen until it rose and was incorporated in the Peh of the Rosh, meaning it equalized its form as the potential screen, and it was not at all apparent in it that it is an actual screen, and understand this well.

If the screen departs from the vessel, the light departs from it

86. The fifth discernment is the cessation of the operation of the screen from the vessel because of its exit from there. In other words, when the screen was refined from phase four to phase three, discerned as the screen exiting the vessel of Malchut and ascending to the vessel of ZA, Malchut was seemingly liberated from the force of detainment and boundary that was on her, and now she can receive the upper light without delays. However, this is not the case. On the contrary, Malchut remained completely dark because of the exit of the screen from her. It is so because from the first restriction on, Malchut is no longer fit to receive any light, but only through a screen.

Thus, the two operations—the reception of the light and the rejection of the light—are both connected with the screen. As it rejects the light from the last phase, so it connects and clothes the lights from her and above.

87. The sixth discernment is the coarseness of the Rosh, acquired anew in the screen after its refinement, meaning by its ascent and coming into Malchut of the Rosh, where it is incorporated, as written elaborately in Chapter 4, item 50, and in Inner Light.

88. The seventh discernment is the coarseness of the Guf, acquired in the screen anew after its refinement. After the screen of the Rosh received the coarseness from below upward, all the records with which the screen of the Guf was incorporated on its way through the Sefirot of the Guf up to the emanator awakened. These records are from the phase of coarseness from above downward, meaning from the phase of the Guf. It turns out that this coarseness that they receive from the Rosh in the phase of from below upward becomes inverted in the records of the Guf into coarseness from above downward, as it is written above in Inner Light.

Chapter Six

Six discernments in the direct light

The upper light is completely even, and all the above changes relate to the receivers

89. First and foremost, we must know and remember that the upper light is completely even, and the multitude of changes we find in the worlds are all done on the part of the receivers. Moreover, they come by a necessary order of cause and consequence from the first receiver, namely Malchut of Ein Sof (see Part 1 Inner Light and Inner Observation).

After all that, no change occurs in the upper light, and it does not undergo changes even with respect to the receivers. It means that its simple light will finally appear to the receivers as it was apparent in the first receiver, meaning in Malchut of Ein Sof before the restriction, without any change, as it says, “I the Lord do not change.”

The knowledge of the wisdom depends mostly on knowing the order of the cascading of the Sefirot and the Partzufim and the worlds in an order of cause and consequence

90. Know that knowing this wisdom depends mostly on knowing the order of the cascading of the Sefirot, the Partzufim, and the worlds from one another by absolutely necessary cause and consequence. The sages of The Zohar explained this in the manner of sod (secret), but no one understood their words until the ARI came and revealed the matters.

Know also that the whole innovation in the Kabbalah of the ARI, with respect to previous interpreters, is primarily in the disclosure of the ten Sefirot of reflected light. Although the ten Sefirot of reflected light in general were revealed to all the prior Kabbalists, their primary attainment and understanding was only according to the conducts in the ten Sefirot of direct light. When the ARI came and explained to us the knowledge in the ways of the reflected light in their every detail, he thus opened before us the hidden treasures, locked in The Book of Zohar.

All the discernments in the reflected light are extended from the direct light

91. However, we must know that all these many discernments observed in the reflected light are extended from the ten Sefirot of direct light. Thus, you haven’t even a tiny innovation in the reflected light that is not extended from the direct light. For this reason, they are also called by the same names as those of the direct light. Not only are they extended from them, but their attributes are the same as well. The only difference is in the inverse relation between them, as one is a light and one is a vessel.

The ARI spoke very little about the ten Sefirot of direct light

92. Indeed, the ARI spoke very little of the ten Sefirot of direct light, and even that was very concisely, since he relied in that on the prior Kabbalists whose words were only from the direct light. Hence, he found no reason to elaborate on them, and we must admit that we very much need his clear knowledge of the ten Sefirot of direct light; it is an immeasurable absence.

93. There are six discernments here in the ten Sefirot of direct light that we must always remember during the engagement in the wisdom. They are: The first discernment is that the upper light is completely even, while the phases discerned in the ten Sefirot of direct light are the garments over the upper light. However, they become apparent only by clothing in the reflected light.

The number ten Sefirot is only in direct light, but in reflected light, they are five phases

94. The second discernment is that the number ten Sefirot is primarily in the direct light, but in the reflected light there are but five phases, as the ARI says here (item 63).

The ten Sefirot of direct light are considered a single illumination. They are separated from one another only when they clothe in the reflected light

95. The third discernment is that the ten Sefirot of direct light in and of themselves are not separated degrees from one another as when they are clothed in reflected light. Rather, they are regarded as a single illumination. However, when they clothe inside the ten Sefirot of reflected light, great and enormous differences appear between them.

There are distances in the ten Sefirot of direct light in terms of themselves, although they are as one illumination

96. The fourth discernment is the distances in the ten Sefirot of direct light from the perspective of the self of each and every Sefira as written in Part 1, Inner Light item 50 and Inner Observation there.

Everything that exists in the consequence, it receives from its cause. The illumination remains primarily in its cause, and only a branch of it is imparted to the consequence

97. The fifth discernment is the measure of the distance between the cause and the consequence, and that all that exists in the consequence, it receives from its cause. It cannot receive anything from any degree above its cause if not through its cause. As much as the cause imparts to the consequence, most of the illumination remains in the cause, and only a small branch of it is imparted and reaches the consequence, although the illumination comes primarily for the consequence (see item 24).

All that is closer to phase four is regarded as coarser

98. The sixth discernment is the discernment of the proximity to phase four. The closer it is to phase four, the lower and coarser it is considered (see item 23). This discernment begins in the ten Sefirot of direct light only from the restriction downward, when phase four became a vacant space and was corrected with a screen. Hence, this discernment does not apply to the circles, since there is no screen there.

99. All these above discernments, except the last, apply to the ten Sefirot of direct light even before the restriction. Even though we have no attainment whatsoever prior to the restriction, nevertheless the upper one is still studied from the lower one. Remember these discernments well and let them not move from before your eyes when you engage in the study of the wisdom.

Kabala Media

Kabala Media

My LibrarySign in to like, save and subscribe to videos

New Life 306 – Social Impact

New Life 306 – Social Impact

New Life 306 – Social Impact

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved