Questions and Answers on the Meaning of Topics

102. Why does the light of Ein Sof strike the screen in the vessel of Malchut

Since before the restriction, its conduct was to fill phase four, as well. For this reason, now, too, it wants to fill her, and you find that it “strikes the screen” that detains it on its way. (Part 3, Chapter 1, Item 3, and Inner Light, Item 70)

103. What does it mean that the light comes through a window and an aperture without a screen

Where the bestowal and the benefit of the reflected light is apparent without any coarseness, meaning in the reflected light that ascends from the screen upwards, its phases are called window and aperture. (Part 3, Chapter 4, Item 2, and Inner Light, Item 8)

104. Why is the screen in Malchut of the upper one regarded as bestowing upon the degree below it

Because through the coupling by striking that is done in the screen of Malchut of the Rosh of the upper one, which raises reflected light from the screen upwards, these lights sparkle once more to the degree below it. Consequently, the screen in Malchut of the upper one imparts to the lower one. (Part 3, Chapter 4, Item 9, and Inner Light, Item 300)

105. What causes the sparkling of the lights from the screen downward

Any level that Malchut causes to clothe the Rosh through the reflected light that rises from her is regarded as a part of Malchut herself, for she is the root of its existence. Thus, this entire level expands once more in Malchut herself. In other words, Malchut expands to ten Sefirot from her and within her, and receives that same level in the three upper phases in her, down to the Malchut in her, which is unfit to receive due to the restriction. By this, Malchut became the ending point, called Tabur. (Part 3, Chapter 2, Item, 2 and Inner Light, Item 3)

106. What does illumination through a screen mean

The sparkling of the lights of the Rosh from the screen downwards is called illumination through a screen (see Item 105). (Part 3, Chapter 2, Item 2)

107. What is the difference between “in passing” and “through clothing”

“In passing” is what is imparted and comes by way of cause and consequence in the four phases of direct light. For example, phase two is a consequence caused by phase one, and phase three by phase two. What is imparted and comes by way of a coupling and reflected light is called “through clothing.” (Part 3, Chapter 4, Item 1, and Inner Light, Item 1)

108. What does clothing in Hochma or clothing in Bina, etc., mean

The clothing of the ten Sefirot of direct light in the ten Sefirot of reflected light is named only after the first Sefira in that level. If it is Keter, all ten Sefirot are called Keter; if it is Hochma, they are called Hochma, etc. (Part 3, Chapter 2, Item 12, and Inner Light, Item 1)

109. What is the measure of the screen

See Inner Light Chapter 3, Item 1.

110. What is the screen between Atzilut and Beria

The screen between Atzilut and Beria is the Sium Raglin of Atzilut that was made in the second restriction after the ascent of Malchut, which is phase four, to Bina of the Nekudot of SAG of AK. That phase four is interior. The screen of phase three, namely Malchut of Malchut of AA, is over it. This is the Malchut that ends the Raglaim of AA, clothed by the screen of phase two, which is called clothing in Bina for the ten Sefirot of Beria. The two upper ones, Keter and Hochma, are concealed and hidden inside their Bina. (Part 3, Chapter 3, Item 2)

111. How does the screen of phase two impart to Beria, and the screen of phase one to Yetzira

It imparts from above downward. Chapter 3, (Inner Light, Item 6)

112. Why did Bina become a blocked screen in Beria

Because that which imparts from above downward is regarded as a “blocked screen,” meaning its boundary is closed. Consequently, the ten Sefirot beneath it cannot suckle from above its boundary. Conversely, when the screen imparts from below upward, it is regarded as an “open screen” because it does not have the power to limit the lights there, although it clothes in its reflected light (see Item 103). (Part 3, Chapter 14, Item 3)

113. Why does the point of Malchut of Atzilut breach and break the screen

Since it is regarded as Atzilut, whose root is from the screen of phase three, and the screen of phase two does not control her. For this reason, she breaches and breaks it, meaning that from her perspective it is not regarded as “blocked” (see Item 112), but as open. And even though she descends below it, she is not limited by it, and can always return to Atzilut. (Part 3, Chapter 8, Item 1, and Inner Light, Item 3)

114. Why do GAR of AA not breach the screen

Because that screen of phase two is their root, and they are below it (see Item 112). (Part 3, Chapter 7, Item 1)

115. Why does the coarseness not appear at once, but in an order of four degrees

Because they are two complete opposites: One wants only to bestow and not to receive at all, and the other wants only to receive. Two opposites cannot emerge from one another unless gradually. Therefore, the light does not leave the Emanator to be called an emanated being before it cascades through the four degrees HB TM of direct light.

116. What are the two phases in the light of the look

They are direct light and reflected light. The light of the look that is received in the first three phases—HB and Tifferet—is the direct light in it. The light of the look that is not received, but is rejected backwards, meaning the light that is fit for phase four, is the reflected light in it. (Part 3, Chapter 12, Item 3)

117. Are the four degrees of the coarseness of direct light limited, as they are from above downward, and why

In the four phases of direct light, too, it is considered that Malchut of the upper one becomes the Keter of the lower one. This is because Malchut of phase one became the root and the Keter of phase two, and Malchut of phase two became the Keter of phase three. Thus, Bina of the direct light is limited to the coarseness of phase two from above her in Malchut of Hochma. Also, the coarseness of ZA comes from the Malchut of Bina above it. For this reason, each of these four phases is regarded as receiving its coarseness from above downward.

118. Who causes the four phases of direct light to become distinguished and captured in the degree

The reflected light that rises from the screen of Malchut upwards causes the direct light to be captured in the degree. (Part 3, Chapter 12, Item 4)

119. Where do the four phases in the reflected light come from

Five records remained in Malchut from her lights in Ein Sof after the restriction. There, the light of Ein Sof filled phase four entirely, and she received there all the light that is destined for her five phases. Since now the screen detains all the light that should fill these records, you find that there are five phases KHB TM in this reflected light, which are rejected from the five records in Malchut. Know that these five phases in the reflected light ascend and clothe the five phases in the direct light. (Inner Observation, Chapter 2, Item 2)

120. What changes in the reflected light before the direct light clothes in it, and after the direct light clothes in it

Any change of form is regarded as an addition to the first form. Thus, if phase four in Malchut was refined into phase three, then it is a different Malchut, added to the first, because there is no absence in spirituality. However, the force of restriction in Malchut of phase four rides on the new Malchut of phase three, too. Therefore, the coupling by striking applies to her, and yet she is still not regarded as the ending Malchut, like the Malchut of phase four in the upper one before the direct light clothed her reflected light. In other words, she expands into ten Sefirot of the Guf from her and within her, and the reflected light descends to them from above downward with the complete measure of the level that clothed the Rosh through the Malchut of Malchut, which is called Tabur. Only afterwards does Tabur become the ending point. The reason for this is that the first restriction was only on the vessel of Malchut that has already clothed the lights. (Inner Observation, Chapter 7, Item 5)

121. What is the reason for the expansion of the ten Sefirot of the Rosh into a phase of Guf

See above Item 105.

122. Do the four levels of reflected light limit ABYA from above downward, and why

They are certainly the phases from above downward, because the reflected light from below upward does not limit, as it is written in Item 112. (Part 3, Chapter 3, Inner Light, Item 5)

123. Why does the coarseness of phase three make the level of Hochma

Because the five records KHB, ZA, and Malchut, in the vessel of Malchut (see Item 119) stand from below upward. That is because phase four is Keter, phase three is Hochma, phase two is Bina, phase one is ZA, and the one that is completely refined is Malchut. Because she lacks the coarseness of phase four, even if she did receive the light directly inside, she would not have a place to draw and receive the light of Keter, for she lacks phase four. Hence, now too, when the screen rejected and pushed that light back, it only rejected from Hochma and below, meaning the measure that she could have received. For this reason, that reflected light cannot rise and clothe Keter, but only from Hochma downward, as is its own level. Similarly, if she has only the coarseness of phase two, the level of the reflected light itself would lack the two Sefirot Keter and Hochma. For this reason, it cannot clothe Keter and Hochma of direct light, but only from Bina downward. (Inner Observation, Chapter 2, Item 2)

124. How do couplings by striking occur in AHP

Even though the light of AHP is light of Hassadim, there is still a coupling by striking in them because there is illumination of Hochma in them.

125. Why do the ten Sefirot of reflected light without direct light end the Partzuf

Because reflected light without direct light has no bestowal whatsoever. It is called female light, which only receives and does not give anything, and therefore ends the Partzuf. (Inner Observation, Chapter 7, Item 2)

126. What is the vapor that comes out of a degree

The reflected light that descends from above downward is called the “vapor that comes out.” (Part 3, Chapter 11, Item 7, and Inner Light, Item 8)

127. Why doesn’t real vapor come out from the eyes

Because there is no striking in phase one because her coarseness is very small. (Part 3, Chapter 11, Item 5)

128. What comes to be in the Sefirot as a result of the light of the look

The direct light and the essence of the existence of the reflected light come from the light of the look, meaning light of Hochma that expands from Ein Sof, called Keter (see Item 116). The essence of the existence of the vessels is also from the light of the look, for they are made by the reflected light. (Part 3, Chapter 11, Item 6)

129. What comes to be in the Sefirot as a result of the vapors of the AHP

The coarseness in the vessels, which appears from the screen downward (see Item 122), is made of the vapors that come out from the AHP. (Part 3, Chapter 11, Item 7)

130. Why isn’t any existence made from the lights of AHP

Because AHP are only Malchuts [pl. of Malchut]. Malchut that rose to phase three of the Rosh is called Hotem, and Malchut that rose to phase two of the Rosh is called Ozen. Thus, they do not have any direct light, but only descending reflected light, called “vapor that comes out.” Only the coarseness in the vessels was made from them, which is why no existence was made from them, as it is written in Item 129. (Part 3, Chapter 11, Item 7, and Inner Light, Item 8)

131a. What does it mean that there is no screen at all in the world of Atzilut

There is no screen in the world of Atzilut because a screen means rejection of the light from clothing the vessel. Wherever there is a screen, it stops the illumination of the upper light from shining further. You can therefore see that the real screen is only at the Sium Raglin of every Partzuf. Because of this, the light of the Partzuf stops and its degree ends. However, the screens above the Sium Raglin of the Partzuf are but operations that rise from the screen of Sium Raglin. In the Peh of the Rosh, it performs a coupling by striking, and at the Chazeh, it stops the clothing of direct light. The phases of refinement of the screen referred to in the Partzuf are not actual screens, for they do not stop the illumination of the degree of the Partzuf at all. Rather, they are operations that stem from the coarseness and hardness in the screen of Sium Raglin. We only call them screens to simplify the matter.

131b. What is the difference between the light of the self and the light of consequence

The direct light clothed in the reflected light that ascends to them from below upward, is the self of the light in the degree. The direct light that is clothed in reflected light that descends from the screen downwards, which are called ten Sefirot of the Guf, is called a light of consequence from the ten Sefirot of the Rosh (Chapter 8, Item 9). The light that is extended to the lower one because it benefited the upper one is called a light of consequence, and is also called Guf. Also, the three lines of ZA that are extended to it because “three come out from one,” are also called light of consequence, and are called Guf.

132. Why is every level of ten Sefirot named only after its uppermost Sefira

Because the small lights are completely annulled before the great ones and do not merit a name.

133. Why are the two lights of ZON on the same level

Since they come from ten Sefirot whose level is equal. (Part 3, Chapter 7, Item 2)

134. How was the coupling by striking done for the purpose of the ten Sefirot of Beria and of Yetzira

The ten Sefirot of Beria emerged by a coupling by striking in the bottom of Atzilut, and the ten Sefirot of Yetzira emerged by a coupling by striking in the bottom of Beria. (Part 3, Chapter 2, Item 2, and Inner Light, Item 3)

135. How does Ein Sof shine in Atzilut

By the clothing of the light of Ein Sof in Hochma, meaning from a coupling on the screen of phase three. (Part 3, Chapter 3, Item 4)

136. Why does Atzilut not receive above Hochma

Because reflected light that is rejected from Malchut does not have the light of Keter, but only from Hochma downwards, as it is written in Item 123. For this reason, it does not have anything with which to clothe the Keter of direct light and receive from it. (Part 3, Chapter 3, and Inner Light, Item 3)

137. In which clothing does the world of Atzilut receive the light of Ein Sof, and the world of Beria, the world of Yetzira, and the world of Assiya

Atzilut receives in clothing, meaning reflected light from phase three, called Hochma. Beria, by a clothing of phase two, called Bina; Yetzira, by a clothing of phase one, called ZA or Tifferet; and Assiya receives through Malchut of Yetzira. (Part 3, Chapter 3, Item 2, and Item 3)

138. Why is sparkling from the upper one to the lower one called seal and imprint

The reflected light that clothes all the phases from the screen upwards to the lights of the Rosh, when it expands from the screen downward, it also brings them to the ten Sefirot of the Guf, not a thing missing. For this reason, this reflected light that descends from above downward is exactly like a seal: Everything that is engraved in it is copied to the imprint, which is the ten Sefirot of the Guf. It is like that from every upper one to the lower one. (Part 3, Chapter 8, Item 9, and Inner Light, Item 8)

139. Where do the vessels come from

The vessels were made primarily from the light of the look, as it is written in Item 128, although their coarseness and form were made by the reflected light that descends from the Ozen, Hotem, and Peh downwards, as it is written in Item 129. (Part 3, Chapter 11, Item 7)

140. Why did the lights precede the vessels

It is because when the light of Ein Sof expanded to make the vessels, there were four phases of direct light there. We know that the three phases HB and ZA are regarded as lights, and only Malchut is considered a vessel. It is because of this that the lights precede the vessels. (Part 3, Chapter 12, Item 5, and Inner Light, Item 2)

141. How are vessels of the Rosh made

By the reflected light from the screen upward. (Part 3, Chapter 12, Item 4)

142. How are vessels of the Toch made

By the look in AHP. During the refinement of the Tabur to phase three, the light departed from the place between the Tabur and the Chazeh, because phase three of the Guf is called Chazeh, and because of this refinement, Malchut of the Rosh ascended from the Peh to the Hotem. It is so because phase three of the Rosh is called Hotem, and there was a coupling by striking there on phase three, and the reflected light that descends from the Hotem and below expanded to the Chazeh.

Afterwards, when Malchut of phase three is refined to phase two, as well, the light departs from the place of the Chazeh, as well, until the Shibolet haZakan [the chin puff]. This is because phase two of the Guf is found there, and because of this refinement, Malchut of the Rosh also ascends from the Hotem to the Ozen, which is phase two of the Rosh. Then there is a coupling by striking there, on the screen of phase two, and the reflected light that descends from the Ozen downwards expands down to Shibolet haZakan.

Afterwards, because Malchut of phase two of the Guf, called Shibolet haZakan, was refined to the coarseness of phase one, the light departed from Shibolet haZakan to near the Peh. Because of this, Malchut of the Rosh ascended from the Ozen to the Eynaim, meaning to phase one of the Rosh, where there is no striking (see Item 127). For this reason, there is no reflected light that descends there, and therefore no vessel was made for the light of Hochma. Similarly, when she was refined to the phase of root, and Malchut rose from the Eynaim to Galgalta—and Keter of the Rosh is called Galgalta—there was also no striking there, which is why there was no descending reflected light there. For this reason, the vessel of Keter of the Guf does not emerge.

Hence, the Guf does not have vessels for Haya, which is the light of Hochma, or Yechida, which is the light of Keter, because no striking occurred there during the refinement of Malchut. It turns out that there are only three vessels here, namely Malchut, whose place is from the Chazeh to the Tabur, and ZA, whose place is from the Shibolet down to the Chazeh, and Bina, whose place is from below the Peh to Shibolet haZakan. You should know that there is no coupling by striking in Malchut of the Guf, but only in Malchut of the Rosh, meaning from the Peh upwards. (Inner Observation, Chapter 6, Item 5)

143. How are the vessels of the Sof made

Since Malchut of the Guf cannot receive any direct light, but only reflected light, and reflected light without direct light does not expand and bestow, it therefore ends the Partzuf. (Inner Observation, Chapter 7, Item 5)

144. Why must each Partzuf have three degrees of Rosh, Toch, Sof

Because first, there must be a coupling by striking, which reveals reflected light from below upward, into the ten Sefirot of the Rosh and the roots of the vessels. Afterwards, in order to reveal complete vessels, the reflected light must expand from the screen downwards, as it is written in Item 142. After that the ten Sefirot that end the Partzuf, which are the ten Sefirot of the Sof, are needed. Thus, a degree is completed only in the three phases Rosh, Toch, Sof. (Inner Observation, Chapter 5, Item 4)

145. What is the ascent of Malchut to the Emanator

An ascent means refinement. When Malchut of the Guf is refined into phase three, it is considered that Malchut rose to ZA. When she is refined into phase two, it is considered that she rose to Bina. When she is refined into phase one, it is considered that she rose to Hochma, and when she is refined into the root phase, it is considered that she rose to Keter, who is called the Emanator. (Inner Observation, Chapter 10, Item 7)

146. Who causes the ascent of Malchut to the Emanator

The surrounding light that remains outside the Partzuf and wants to shine also in the internality is the cause of the refinement. (Part 2, Inner Observation)

147. When does the light of Ein Sof clothe in the vessels

After the second look in the lights AHP (see Item 142), which causes all the lights from the ten Sefirot of the Guf to depart, there was a new coupling and a second expansion, which shines once more, and fills those ten Sefirot of the Guf. It also elicits a new Partzuf that is clothed in that place. (see Item 168)

148. Why are the ten Sefirot of the Rosh not regarded as vessels

Because the coarseness in Malchut cannot rise from where she emerged even a bit. For this reason, the reflected light that rises from her and above is regarded as light, but in relation to the [direct light], it is regarded as a vessel. Consequently, it is only enough to be captured in the degree and be a root for the vessels.

149. How were the vessels formed one above the other

See above Item 142.

150. Why was a vessel not made from the Eynaim

See above Item 142.

151. Why do the first three phases of direct light not have a vessel, but only phase four

Because the essence of the vessel is the coarseness, meaning the will to receive in the emanated being, which is revealed in a sufficient amount only in phase four. The first three phases do not have a sufficient measure, but are regarded only as causing phase four to appear. For this reason, the first three phases are regarded as light, and phase four alone is regarded as a vessel. (Part 3, Chapter 12, Item 2)

152. Why are Neshama and Ruach called light

See above Item 151.

153. From where are the roots of the vessels extended

From the reflected light that rises from the screen upward.

154. Where do complete vessels come from

From the reflected light that descends from the screen downward.

155. How and where do the three vessels of the Guf, Bina, ZA, and Malchut, form

See the refinement of Malchut of the Guf (See Item 142).

156. What are the names of the four phases of the coarseness of the Rosh

The coarseness of phase one of direct light is called “reception by Keter.” The coarseness of phase two is called “distancing,” the coarseness of phase three is called “window and narrow aperture,” and the coarseness of phase four is called “window and narrow aperture with distancing.” (Part 3, Chapter 1, Item 4)

157. What are extension and reception of the light of Yechida

The extension is in the coarseness of phase four, and reception is in the completely refined, such as the root phase.

158. What are extension and reception of the light of Haya, the light of Neshama, and the light of Ruach

For the light of Haya, the extension is in phase three, and the reception is in phase one. For the light of Neshama, the extension is in phase two, and the reception is also in phase two. For the light of Ruach, the extension is in phase one, and the reception is in phase three, and for the light of Nefesh, the extension is by ZA, and the reception is in phase four.

159. Why do the levels of all the vessels equalize in level in the coupling by striking

Because in direct light, the more refined is more important and higher, and the opposite is true in reflected light, and the coarser is more important. Therefore, when clothing one another, their level becomes equal since the lower in the direct light is higher in reflected light and vice versa.

160. Where are the five phases in the vessel of Malchut from

See above Item 119.

161. How can Malchut of the Rosh expand from her and within her to the extent of receiving ten Sefirot from the Rosh

See above Item 121 and Item 120.

162. How far do the ten Sefirot of the Guf expand?

Down to Malchut of Malchut, called Tabur.

163. Why are there no vessels opposite Haya and Yechida of each Partzuf

See above Item 142.

164. What are these terms: Shibolet, Chazeh, Tabur

Shibolet is Malchut of Bina of the Guf; Chazeh is Malchut of ZA of the Guf; Tabur is Malchut of Malchut of the Guf. (See above Item 142)

165. When are the vessels that are one above the other filled with light

In the second expansion. (See above Item 147)

166. Why does the light of Yechida clothe Galgalta and not the Peh

Because any giver, gives in the coarser thing, and any receiver must receive in the more refined thing, as it is written in Part 2, Inner Observation.

167. Why does the light of Haya not clothe in the Hotem

Because the light of Haya is received only in phase one, which is the light of Eynaim, as explained in Item 166.

168. How is AB emanated from Partzuf Galgalta

Every Partzuf must have two roots in its upper one. Those are the Keter of Malchut of the upper one, which is called Peh, and Malchut of Malchut of the upper one, which is called Tabur. It is so because by the ascent of the Tabur of Partzuf Keter to its Peh, meaning when Malchut of the Guf is refined from all its coarseness, and remains as refined as the vessel of Keter, it is regarded as coming to the place of the Peh of the Rosh, since she is as refined as the Peh. That is because from above downward, there is no coarseness in the Peh.

This Peh stands there and serves as Malchut of the Rosh, which raises reflected light from below upward, and from below upwards, it has the coarseness of phase four. It follows that the Tabur that rose there is also incorporated in that coupling of the Peh from below upward, meaning incorporated with the coarseness that is there. However, the Tabur cannot receive the coarseness of phase four into it, as it is in the Peh, due to the loss of the last phase from it by the power of the refinement. For this reason, the Tabur receives there only the coarseness of phase three there.

Know that this increased coarseness that the Tabur acquired from the Peh is called a “descent to the place of the Chazeh of Partzuf Keter.” That is because after the Tabur, which is Malchut of the Guf from above downward, became coarse, and receives the coarseness of phase three, it became Malchut of the Guf once more, called Chazeh. Thus, by acquiring the above-said coarseness, the Tabur left the phase of the Peh and descended once more near the Tabur, meaning to the place it was in before it was refined, namely the place of the Chazeh. It did not descend to the actual Tabur because it did not become coarse in phase four, but only in phase three, and the Chazeh is the place of Malchut of phase three of the Guf of Partzuf Keter.

Thus, through its refinement and ascent to the Peh, the form of the Tabur has changed, because prior to its ascent, it had coarseness of phase four, and after it rose and returned to its place, it received only coarseness of phase three. For this reason, that Tabur is now regarded as a new vessel of Malchut. Therefore, it is considered to have completely exited the upper Partzuf, namely the Partzuf, which is Keter.

As a result, it became fit for a coupling by striking and for clothing in the ten Sefirot of the Rosh, even though it stood in the place of the Chazeh of Partzuf Keter, and although the Chazeh, which is Malchut of the Guf, is unfit for striking (see Item 142). Because it is from the phase of Malchut after the light clothed in her from above downward, as written in Item 120, that clothing does not concern that Tabur that ascended and descended there, since that Tabur is a new phase of Malchut, in which the upper light has never clothed. Thus, it is fit for a coupling by striking, as it is written in see Item 120, and Item 210.

It is for this reason that the light Ein Sof expanded to the new phase of Malchut of phase three that stands in the place of the Chazeh of the upper one. By the striking in the screen in her, the ten Sefirot of reflected light emerged and clothed the upper light up to the level of Hochma, as it says in Item 119, that the reflected light that rises from Malchut of phase three, cannot clothe the Keter.

Thus, the ten Sefirot of this new Rosh clothe Partzuf Keter from the place where Malchut of Rosh stands, meaning the Chazeh of Partzuf Keter, to the place of its Peh, for there is its upper root, and they cannot rise above their root. It turns out that the Rosh of Partzuf Keter remains uncovered.

After that, the reflected light descends and expands from Malchut of the Rosh downward to the ten Sefirot of the Toch, as it says in Item 142, and the ten Sefirot of the Sof, as it says in Item 143. Thus, that Rosh, Toch, Sof is called Partzuf AB that is born and emerges by its upper Partzuf, called Partzuf Keter, or Partzuf Galgalta. (Part 3, Inner Observation, Chapter 10)

169. How is SAG emanated from Partzuf AB

It has already been explained that the primary cause of the birth of a Partzuf is that law of refinement that always applies to the ten Sefirot of the Guf, because of the clothing of upper light inside them, as it is written in Inner Observation, Chapter 10, Item 1. Therefore, after the upper light clothed the ten Sefirot of the Guf of Partzuf AB, here, too, it caused the refinement of the coarseness in its Malchut of the Guf, called Tabur of AB. It was gradually refined from below upward until it became as refined as the root. This is called the ascent of the Tabur of AB to its Peh, where it acquired a new coarseness of phase two, since the last phase always disappears during the refinement, as it is written in the previous item. Here in AB, whose coarseness is from phase three, phase three is regarded as the last phase, which disappears due to the refinement. Consequently, by its incorporation in the Peh, the Tabur now acquired only the coarseness of phase two.

The Tabur acquiring the coarseness of phase two is called “exiting the Peh and descending to the place of Chazeh of AB,” which is the place of phase two of the Guf. The Tabur is regarded as phase three of the Guf there, and the Chazeh as phase two. For the reasons we have explained in the previous item, there was a new coupling by striking in this new Malchut, meaning in Tabur of AB that ascended and descended to the Chazeh. For this reason, the place of the Chazeh became Malchut of the Rosh. From the Chazeh up to the Peh of AB, the ten Sefirot of the Rosh of the level of Bina expanded. From the Chazeh downwards, the ten Sefirot of the Toch and the ten Sefirot of the Sof expanded, as was explained in the previous item. Thus, the Rosh, Toch, Sof of this Partzuf, whose level is only up to Bina, is called Partzuf SAG.

170. What causes the refinement of the coarseness of Malchut

The clothing of the self in the vessels always causes the refinement of the coarseness in Malchut. (Part 3, Chapter 10)

171. Why did the coupling by striking become the ten Sefirot of the Rosh of the lower one in the place of the Chazeh of the upper one

Because the last phase always disappears due to the force of the refinement and the ascent to the Peh. This is why the Tabur that rises there and receives a new coarseness, always loses the last phase it had prior to its refinement, which is its previous Malchut that always stands from the Tabur to the Chazeh of each Partzuf. Thus, when it comes out of the Peh and descends to its initial place, it descends only to the place of the Chazeh, and the new coupling occurs there for its next, lower Partzuf, as it is written in Item 168. This is why we have the rule that the Chazeh of the upper one is the Malchut of the Rosh of the lower one, which is called the Peh of the lower one.

172. Why is the root of every lower Partzuf in the Peh of its upper one

See Item 210.

173. Why does the Rosh of Partzuf AB clothe in the place from the Peh to the Chazeh in Partzuf Galgalta

See above Item 168.

174. Why the Rosh of AB cannot clothe above the Peh of Galgalta, and likewise SAG to AB, etc.

Because the upper root of every lower one is the Peh of the Rosh of the upper one, as it is written in Item 169. Therefore, it cannot rise above its root.

175. What do the names root, soul, body, garment, and hall refer to

They are appellations of those KHB, ZA, and Malchut, from which ZA and Malchut were separated and became surrounding vessels, indicating the absence of Haya and Yechida there.

176. Why were the garment and hall separated from the inner vessels and became surrounding

Because of the association of the quality of mercy with judgment, meaning the ascent of Malchut and her force of restriction into Bina, and their incorporation together. Because of this, the previous ZA and Malchut went out below the point of restriction and could not receive any light. Consequently, they became surrounding, receiving the light, but from a distance. (Part 3, Chapter 10, Item 2)

177. What do the five phases in the names root, soul, body, garment, and hall imply to

They imply specifically ZA and Malchut of phase four that were separated and became surrounding. Because of this, the inner Haya and Yechida became absent in every Partzuf from the world of Nekudim onward.

178. Why do NRN, which are lower ones, clothe the phases of root, soul, and body, which are upper ones

Because the light is always received in the more refined vessels.

179. What are the five phases in the soul called

NRNHY. (Part 3, Chapter 5, Item 3)

180. What are the five phases in the body called

Marrow, bones, tendons, flesh, and skin (Ibid.).

181. What are the five phases in the garment called

Shirt, trousers, bonnet, and belt (Ibid.).

182. What are the five phases in the hall called

House, yard, field, and desert (Ibid.).

183. Why does each of the phases of root, soul, body, garment, and hall incorporate all other four

Because of the refinement of the screen in each of their degrees.

184. What phases of ZA and Malchut are there after the second restriction

ZA and Malchut of Bina. (Part 3, Chapter 10, Inner Light, Item 1)

185. How do SNGLH [Shoresh, Neshama, Guf, Levush, Heichal] of Atik of Atzilut clothe AK

The root, soul, and body of Atik clothe the root, soul, and body of AK since the garment and hall of BON of AK were separated from the inner of AK, are not there, and became surrounding. It is so in every Partzuf from there onward. (Part 3, Chapter 10, Item 3)

186. From which world does the root for the lower ones begin

From Partzuf BON of AK onward, where there was the beginning of the association of the quality of mercy with judgment.

187. Which Partzuf in AK is regarded as the root of the general ten Sefirot

Partzuf BON of AK. However, the previous Partzufim, which are from the actual phase four, stand alone, as they do not have the association of the quality of mercy with judgment, as with all the general ten Sefirot.

188. Why do we sometimes mention four phases and other times five phases

In truth, they are only four phases. However, when we also count the root with them, which is called Keter, they are considered five phases. (Part 3, Chapter 7 Item 9)

189. Why do the ten Sefirot not begin with Keter

Because Keter itself consists only of the roots of the four phases HB TM, and it, too, begins from Hochma. (Part 3, Chapter 8, Item 7)

190. What are the general ten Sefirot

BON of AK, Atzilut, Beria, Yetzira Assiya. (Part 3, Chapter 9, Item 1)

191. What are the many worlds above Atzilut

They are all incorporated in the five Partzufim of AK. This is because AK is regarded as the first ten Sefirot that emerged in the beginning of the line after the restriction. (Tree of Life, Gate 3, Chapter 1)

192. What is the difference between the inner NRNHY in each Partzuf, and the five Partzufim AB, SAG, MA, and BON in each and every world

The inner NRNHY that are clothed in the Sefirot KHB ZON of each Partzuf, emerge by couplings by striking along the refinement of Malchut. For this reason, they stand one above the other. However, the four Partzufim AB, SAG, MA, and BON emerge by the ascent of the Tabur to the Peh, where she acquired a new coarseness and descended to her place, as it is written in Item 168. For this reason, the Chazeh of the upper one becomes the Peh of the lower one, and they stand one below the other. (Part 3, Inner Observation, Chapter 13, Item 1)

193. What is the difference between the five Partzufim and the five worlds

There are many differences between the worlds, as will be explained in the following parts, which is not the case at all between the Partzufim, and there is no room to elaborate here.

194. What are the ten Sefirot of direct light and reflected light that emerge through a single coupling by striking called

They are ten Sefirot whose level is equal, called skin, flesh, tendons, bones, and marrow.

195. The five levels that emerge one on top of the other are called by whose name

They are called NRNHY or KHB ZON, meaning after the uppermost Sefira on the level.

196. Why are the five Partzufim called by the names AB, SAG, MA, and BON

This will be explained in the following parts.

197. Why is the Guf called the “seven lower ones”

Because there are vessels only for Bina and ZON, called Shibolet, Chazeh and Tabur. It follows that from the Shibolet downward, where the Guf begins, there is only the vessel of ZA and the vessel of Malchut, which are seven Sefirot. ZA contains HGT NHY, and along with Malchut, they are seven Sefirot HGT NHYM.

198. Is there any difference between AK and ABYA from the perspective of the four phases of direct light, and why

There is no differentiation of degrees from the perspective of the four phases of direct light, for they are always phases of expansion from Ein Sof. This is because there is no new light in the worlds that is not extended from Ein Sof.

199. Why are ABYA called by the four letters HaVaYaH

It is so because the four letters HaVaYaH imply HB TM, and the upper Sefirot in the four worlds ABYA are also HB TM. Thus, each world is named after its top Sefira. (Part 3, Chapter 8, Item 1)

200. Why are all the phases in Atzilut called Neshamot [souls], and in Beria, by the name [Gufim] bodies

When we want to compare the worlds that are associated with the quality of mercy with the Partzufim of AK, where there isn’t this association of the quality of mercy, we call the Sefirot KHB TM by the names root, soul, body, garment, and hall. All its phases of AK are regarded as the root, all the Atzilut as soul, and all the Beria as bodies. When we relate to the worlds themselves, we call them NRNHY, where Yechida is in AK, Haya, which is the light of Hochma, is in Atzilut, Neshama is in Beria, Ruach is in Yetzira, and Nefesh is in Assiya. You already know that with regard to the SNGLH, all the worlds BYA lack Yechida and Haya, as it is written in Item 177. Consequently, Atzilut has only Neshama, which is why it is called here Neshama. (Part 3, Chapter 8, Item 1)

201. What is the difference between a dot and a Sefira

The screen and the Malchut before the coupling by striking occurs is called a dot. After the coupling by striking and the clothing of the ten Sefirot of reflected light on ten Sefirot of direct light occur, they are called together by the name Sefira. (Part 3, Chapter 5, Item 1, and Chapter 7, Item 2)

202. What is the difference between a Sefira and a Partzuf

See above Item 192.

203. How many phases of ten Sefirot must emerge in order to complete one degree

The ten Sefirot of Rosh, the ten Sefirot of Toch, see above Items 141 and 142, and the ten Sefirot of Sof, in Item 143.

204. Why is Keter called Ein Sof

Because Malchut of the Rosh, called Keter, does not end and make a Sof on the light. On the contrary, it becomes the beginning and the root of all the lights in the Partzuf. (Part 3, Chapter 1, Item 4)

205. Why is Keter called “middle” between the Emanator and the emanated being

Because it has the force of the Emanator and the force of the emanated being, see Item 210.

206. Why are all the Roshim [pl. of Rosh] of the degrees called Ein Sof

Because Malchut of the Rosh does not end the light. On the contrary, it makes a beginning for the light through the reflected light that rises from her. (See above Item 204)

207. What is the meaning of Ein Sof clothing in Keter, in Hochma, in Bina, in ZA, and in Malchut

When the ten Sefirot of direct light clothe the reflected light that rises from the coupling by striking in the screen of phase four that clothes the direct light up to Keter, it is called clothing of Ein Sof in Keter. If the level of reflected light is from phase three, it is called clothing of Ein Sof in Hochma. If it is from phase two, it is called clothing of Ein Sof in Bina. In phase one, it is called clothing of Ein Sof in ZA or in Tifferet. Although there are ten Sefirot of direct light and reflected light in every clothing, still, each clothing is named only after the top Sefira in the level. (Part 3, Chapter 3, Item 4)

208. What is the need for a “middle” phase between the Creator and the created being

It is because they are as far from one another as heaven from earth, and cannot emerge from one another if not through an intermediate that connects them. (Part 3, Chapter 6, Item 4)

209. Why is Keter not part of the ten Sefirot, and is not implied in the letters of HaVaYaH, but only in the tip of the Yod

Because from the perspective of the spark of the Creator in it, it contains nothing of the phases of the lower one, as written in the following item.

210. What is the root of the four potential phases

The rule is that when the lower one rises to the place of the upper one, it becomes exactly like the upper one, and they both become as one body. Thus, the whole difference and spiritual separation is only due to the disparity of form between them. It is that disparity of form in the spiritual which divides it into two. When you say lower one and upper one, it refers to a refined degree and a coarse degree, like the Tabur and the Peh. Because of the disparity of form of the coarseness in the Tabur, since it is in a state of from above downward, it is considered separate from the more refined degree, called Peh, lower than it, and is called below it.

Hence, when you say that the Tabur rose to the Peh, it means that it was refined completely, like the Peh. For this reason, they become one once more, for there is no difference between them that would make them two phases. However, because of this incorporation and unification, the Tabur is incorporated in this coarseness that operates in the Peh, as well, meaning the coarseness from below upward that is there, as written in Item 168, since they are one body.

At that point the records that remained in the Tabur from before the refinement awakened. These records are from above downward, and they were now associated and connected with the coarseness from below upward in the Peh itself. From this, a new form was born in the Tabur once more, which is different and much lower than the form in the Peh. It is so because the coarseness from below upward in the Peh is regarded as Ein Sof, as it is written in Item 206, since phase four had not entered a relation of clothing to the direct light, as written in Item 220. However, coarseness from above downward means that phase four has already become clothed, and thus the force of the restriction rides firmly over it (see Item 220).

When the records in the Tabur are silent, meaning when they are completely refined of their coarseness, they are regarded as nonexistent there at all. However, now that the Tabur is incorporated in the Peh and has grown coarser than it, although it is merely coarseness from below upward, the silent and resting records in the Tabur are revived by it. Consequently, the state of from above downward in the Tabur becomes somewhat evident once more. That recreates a certain disparity of form between the Peh and the Tabur, as its inferiority becomes apparent. This is called an “exit and descent from the Peh” to the place of phase three of the Guf, as it is written in Item 168.

Thus, even after the descent of the Tabur from the Peh to its place in the Guf of the upper one, there are necessarily two things in it: the coarseness in it and the records in it. The existence of the coarseness in it is entirely from the Peh of the upper one, meaning the coarseness from below upward, that the Tabur acquired and took from it by incorporating with it into one Guf. However, the existence of the records in it is the part of Tabur itself, meaning of the lower one himself.

Know that these two things are called: the “spark of the Creator,” and “the spark of the created being.” The existence of the coarseness in it is called a “spark of the Creator,” since it comes entirely from the Peh of the upper one, for the upper one is always regarded as the Creator, or the Emanator of the lower one. The existence of the records in it is called a “spark of the created being,” for the lower one is regarded as the emanated being or created being with regard to the upper one.

The above spark of the Creator is regarded as the root of the lower one in potential, but not in actual fact. It is so because it is certainly the primary root of the lower one, for without that coarseness in the Tabur, there would not be any coupling by striking over it after it has been completely refined. However, because it received the coarseness from the Peh, it became worthy and fit for striking, to elicit ten Sefirot on a new level for the lower Partzuf, see Item 168. Thus, though the above-mentioned spark of the Creator is the entire root of the lower one, it is still not regarded as the actual root since the essence of the lower one comes from the Tabur that rose to the Peh and came back down from it and outside it, see Item 168. For this reason, only the spark of the created being in it, meaning the records of the Tabur that awakened and grew coarse because of the coarseness in the Peh, are regarded as the root of the four phases in practice, since they are the essence of the existence of the lower one. (Part 3, Chapter 5, Item 6, and Chapter 6, Item 4)

211. What is the root of the four phases in practice

Explained thoroughly in the above item.

212. Why did Malchut of Malchut of Atzilut become Atik in the world of Beria

The bottom of Atzilut is regarded as the Peh of the Rosh of the upper one with regards to creation (Tree of Life, Gate 47, Chapter 2). There is also the matter of the ascent of the Tabur to the Peh, which gained coarseness in that Peh, and came back down to its place to become Malchut of the Rosh of Beria. In other words, a coupling by striking was made on it, and clothing of the ten Sefirot of reflected light in the ten Sefirot of direct light, as written in Item 141.

You can therefore find these two things here, as well, as in Item 210, being the “spark of the Creator” and the “spark of the created being.” The spark of the Creator is the coarseness from below upward from the Peh of the upper one (see Item 210). It is regarded as Malchut of Malchut of Atzilut that came down and became Atik to Beria, as a potential root. The spark of the created being, which are the records, are considered to have become Arich Anpin of Beria, which is the root of the four phases in actual fact.

213. From which perspective is Keter regarded as “I am the last”

From the perspective of the spark of the Creator, it is called “I am the last.” (Part 3, Chapter 7, Item 10)

214. From which perspective is Keter regarded as “I am the first”

From the perspective of the spark of the created being, it is called “I am the first.” (Ibid.)

215. Where does the Keter of Beria receive from, and who is regarded as his root

Malchut of the upper one bestows all the ten Sefirot of the lower one. However, it is still regarded that each phase takes its exact corresponding phase in the upper one. Keter of the lower one is extended from Keter of the upper one; Hochma of the lower one from Hochma of the upper one; Bina of the lower one from Bina of the upper one, etc. However, Malchut of the upper one copies them and brings them to the lower one through its reflected light. (Part 3, Chapter 8, Item 10)

216. Why are all the phases of AK regarded as Ketarim [pl. for Keter] to the phases in ABYA

Since it has the coarseness of phase four, its level of reflected light rises and clothes up to the Keter of direct light. (Part 3, Chapter 9, Item 6, and Item 8)

217. Why are HGT of AA regarded as Rosh

This will be explained in later parts.

218. Why is the phase of AA not apparent in every world

Because it is regarded as Keter and Rosh, and its Guf is concealed and clothed in the four Partzufim AB, SAG, MA, and BON. (Part 3, Chapter 10, Item 5)

219. Why is Malchut called “A mirror that has nothing of its own”

Because she was restricted and she does not receive any direct light. It is known that the ten Sefirot of direct light are the self and the essence of the lights. Hence, it is considered that she does not have any illumination from her root and self, from the perspective of her being Malchut of direct light. It is only by a coupling by striking that she becomes the Keter of the reflected light. For this reason, she is called “a mirror that has nothing of its own,” meaning from her self. It means that from the perspective of her being Malchut of direct light, she does not have any illumination from there. (Part 3, Chapter 7, Item 2)

220. What is the meaning of the dot that descends from an upper world to a lower world

The spark of the Creator that descends to become Atik in the lower one (examine Item 210 above carefully) is the dot that descends from the upper one to become a Rosh for the lower one. (Part 3, Chapter 7, Item 2)

221. How was the moon diminished, meaning Malchut of Atzilut

Will be explained in later parts.

222. Why is the dot that descends from world to world regarded as existing in and of herself

See above Item 210.

223. Why does the dot that descends suckles from all the upper ones although she is the smallest of them

Because she is regarded as Malchut of the upper one, meaning the Peh that raises reflected light and clothes the entire ten Sefirot of [direct light], and captures them in the Partzuf. It is a law in the upper ones that any degree that causes additional light to the upper ones, that additional light is returned and imparted to ­the degree that caused it. Therefore, because Malchut, through the reflected light in her, captures the ten Sefirot of direct light in the Partzuf, these ten Sefirot return and are imparted back to that Malchut. Thus, although Malchut is the lowest of the ten Sefirot, she still receives and suckles from all those ten Sefirot, and see Inner Observation Chapter 9, Item 2. (Part 3, Chapter 6, Item 6)

224. Why is the direct light in all the degrees extended from Ein Sof

Because there is no new illumination in the worlds that is not extended from Ein Sof.

225. Why is there no difference in the four phases of direct light from the beginning of the line to the end of Assiya

Because in all the degrees, wherever they are, they are extended equally from Ein Sof. (Part 3, Chapter 2, Item 3)

226. Why direct light cannot pass below the Tabur

Because it is regarded as Malchut from above downward, which is already regarded as clothing on the lights. Hence, the force of the restriction rides on her and she cannot receive any direct light. (See above, Item 120)

227. Why is the upper degree always regarded as the Emanator with respect to the degree below it

Because it is emanated and caused by her. This is how all the degrees cascade from the beginning of the line to the end of Assiya, by way of cause and consequence; each is born by the one above her. This is why every upper one is called Emanator or Creator of the one below it, and likewise, the lower one is called emanated or created by its upper one. (Part 3, Chapter 7, Item 10)

228. What are the two roots of every phase?

Besides Malchut of the upper one being the root of every phase in the lower one, every phase in the lower one is extended precisely from its corresponding phase in the upper one. Keter of the lower one from Keter of the upper one; Hochma from Hochma of the upper one (see Item 215). Thus, each phase in the lower one has two roots: one root in its corresponding phase in the upper one, and a second root in Malchut, which is the general root of the lower one.

229. What is the name given to the ten Sefirot whose level is equal

They are called skin, flesh, tendons, bones, and marrow. (Part 3, Chapter 5, Item 2)

230. Why is the shell section between the skin and the garment

Because that is the place of the darkness, as written in Item 65. (Part 3, Chapter 10, Item 2)

231. Why is the inner light in the skin worse than in the flesh, tendons, bones, and marrow in the Partzuf

Because the skin does not receive into itself from the direct light in the Partzuf, due to the restriction on her. (See above Item 65)

232. Why does everything in Kedusha leave an impression

Because there is no absence in the spiritual. When Kedusha appears once in some phase, it never moves from there. (Part 3, Chapter 7, Item 3)

233. How much can a person attain

A person can reach even above Nefesh of Atzilut. (Part 3, Chapter 10, Item 7)

234. Why is Nefesh of the upper one regarded as Ruach for the lower one

Because any upper one is necessarily one degree higher than the lower one. Thus, if the lower one has Nefesh, and illumination from the Nefesh of the upper one is added to it, this illumination is higher than it by one degree, and the degree above Nefesh is called Ruach. (Part 3, Chapter 10, Item 6, and Inner Light, Item 4)

235. Where do the NRNHY of Nefesh come from

All the lights of Malchut are called Nefesh, even the Yechida in her.

236. What are the differences between world, Partzuf, Sefira, and dot

See above Items 193, 201, 202.

237. What are the differences between the ten Sefirot of direct light, the ten Sefirot of reflected light, the ten Sefirot whose level is equal, the ten Sefirot where one is above the other, the ten Sefirot where one is below the other, the ten Sefirot of Rosh, the ten Sefirot of Toch, and the ten Sefirot of Sof, the five phases in the vessel of Malchut, the five phases of the potential vessels, and the five phases of the actual vessels

The ten Sefirot of direct light are the four phases of the expansion of the light of Ein Sof. The ten Sefirot of reflected light are the lights that are returned and rejected from Malchut, see Item 119. The ten Sefirot whose level is equal are the ten Sefirot of direct light that clothe the ten Sefirot of reflected light out of a single coupling by striking, see Item 194. The ten Sefirot one above the other emerge from the four couplings by striking done in Malchut as it is refined, meaning when she rises from the Tabur to the Peh, see Item 142. The ten Sefirot one below the other emerge from the five couplings by striking in Malchut after she comes to the Peh each time, and receives new coarseness there, see Item 168. The ten Sefirot of the Rosh are from Malchut upwards before she is clothed, see Item 141, and the ten Sefirot of Toch are from Malchut downwards, see Item 142. The ten Sefirot of Sof are reflected light without [direct light] since they are from Malchut and below after she had clothed the lights. This is why they end the Partzuf, see Item 143. The five phases in the vessel of Malchut are from the records from Ein Sof that remained in Malchut after the restriction, see Item 119. The four phases of the roots of the potential vessels are from the spark of the Creator, see Item 210. The four phases of the roots of the actual vessels are from the spark of the created being, see Item 210.

Regarding the ten Sefirot one above the other, know that they are the inner ten Sefirot in each Partzuf. There are no vessels for Haya and Yechida there because these ten Sefirot emerge through a coupling by striking as Malchut is refined (see Items 95 and 142). Since the coarseness of phase one is very small, a coupling by striking does not apply to her that much, as she does not raise sufficient reflected light to clothe the direct light, so that its from above downward would become a vessel. Needless to say, there is no coupling by striking when she is completely refined, like the phase of Keter. Thus, there are only three vessels there: from phase two, phase three, and phase four. But there are no vessels from Keter and from phase one there. The lights Haya and Yechida should clothe the internality of the Neshama [soul], namely the light of Bina (see Item 163).

You should distinguish between the extension and the reception here, which exist in each Sefira (see Items 157, 158). Thus, our above statement, that there are no vessels for the light of Yechida and the light of Haya, means only vessels of reception. However, she does have vessels for extension, for the vessel of extension for light of Haya is phase three, and the vessel for extension of the light of Yechida is phase four. These phases are complete in the Partzufim of AK, which is why we said here that there are lights of Haya and Yechida, but they clothe in Neshama. The quality of mercy was associated with the quality of judgment from BON of AK onward (see Item 176). When phase three and phase four became absent from the Partzufim and became surrounding, which are called garment and hall, the vessels for extension of Haya and Yechida became absent from all the Partzufim as well. It turns out that the lights of Haya and Yechida are also absent from the Partzuf, because there is no phase four here to draw the light of Yechida, and there is no phase three here to draw the light of Haya. Remember that, and know that this absence of ZON only relates to AK, for themselves, they certainly have ten complete Sefirot.