Chapter Three

Explains four kinds of light: tastes, dots, tags, letters. Those are: 1. The first expansion from the Peh to the Tabur, namely tastes; 2. The levels that emerge during the departure are called dots; 3. The records are called tags; 4. The light that is born by the striking of the records and the descending reflected light on one another is letters. Contains thirteen issues:

1. When Yesod rises, it leaves a record in its place to illuminate to Malchut. 2. The record is a residue from the first light of Akudim that is extended from above downward through the straightness, which is mercy. 3. The first expansion of Akudim illuminated to the receivers from above downward, and the levels that emerged with their departure illuminated from below upward. 4. When the Keter ascended to the emanator, it illuminated through its back to the emanated beings. 5. The lights of the face are mercy, and those of the back are judgments, called reflected light. 6. Hochma receives from one posterior of Keter, Bina from two posteriors, and Malchut from nine posteriors. 7. There is yet another change, according to the quality of the Sefira, because Tifferet receives from the posteriors of Gevura, which are hard posteriors. 8. According to the changes in the phases of the Sefirot, so will be the light that is extended: weak judgment, medium or strong. 9. Three phases of lights: a) the first expansion of Akudim from the Peh to the Tabur; b) the records that remained from this the first expansion, which is mercy; c) the levels of the reflected light that are extended from the emanator during the departure of the lights, which is judgment. 10. The clash of the light of the records and the reflected light with one another engenders a fourth light, called sparks. 11. The first expansion of Akudim is called tastes; the level of the reflected light is called dots; the records are called tags; the sparks are called letters. 12. The sparks, called letters, are the vessels, called Guf. 13. The sparks merely mixed with the vessels, similar to the 288 sparks that remained in the broken vessels of Nekudim.

When Yesod rises, it leaves a record in its place to illuminate to Malchut

1. We shall start to explain them from Yesod, which is the last one to leave a record. It is said that during its ascent from Yesod to the place of Hod and upward, it leaves a record for Malchut in the place where Yesod was ₍₁₎. That record never leaves there, even when Malchut returns and rises to the emanator. All the other Sefirot do the same, excluding Malchut.

Inner Light

1. It has already been explained that Malchut of Akudim is called Tabur, and her emanator, which is Malchut of the Rosh, is called Peh. When the screen in Malchut of the Guf was refined from all the coarseness included in it and remained refined, in complete equivalence with Malchut of the Rosh, which is his emanator, it is considered that Malchut returned upward to the emanator. It is so because when they are both even in their measure of refinement, they are in adhesion and incorporated in one another like a single phase.

It is known that disparity of form is the measure of the difference and separation in the spirituals, and equivalence of form is the adhesion and the unification in the spirituals. Thus, when Malchut of the Guf and Malchut of the Rosh are equal in their measure of refinement, they are regarded as being in adhesion with one another and incorporated into a single phase.

It is said, “that record never leaves there, even when Malchut returns and rises to the emanator.” By this he tells us that even when the screen has been refined of all its coarseness until it remains equal to the refinement of the emanator, the screen is still incorporated with the records in the ten Sefirot of the Guf. Only phase four is excluded, as the last phase does not leave a record, because these records are of direct light and the last phase does not receive direct light inside her, and there is only reflected light in her.

Know that these records that remained incorporated in Malchut even when she is incorporated in the emanator, they are the nucleus for the birth of a second Partzuf. It is so because all the lights and the vessels are extended to the second Partzuf from these records, as written above (and see Inner Observation here, item 52).

It is so because the screen of Malchut of the Rosh is never refined, and the coupling by striking in phase four there is regarded as a never-ending coupling. Thus, when Malchut of the Guf rises there and is incorporated in the screen of the Rosh, she is also incorporated in the coupling of the Rosh. This, in turn, causes the awakening of the coarseness included in the records in her, as she receives from the coarseness from below upward that is incorporated there in the screen of the Rosh.

However, as soon as the records in her return to their coarseness, it is inverted in them into coarseness from above downward because they come from the ten Sefirot of the Guf that were already there as clothing from above downward. By this, the phase of the Guf in the screen that ascended reappeared there, which is the coarseness from above downward, being Guf and not Rosh. This manifestation is regarded as descent and separation from Malchut of the Rosh because it returned to its previous state, to Malchut of the phase of the Guf, but not to phase four, called Tabur, but only to phase three, called Chazeh. There, a coupling by striking was done again, eliciting ten Sefirot on the level of Hochma in Rosh, Toch, Sof (RTS), called Partzuf AB, and this matter has already been explained (Part 3, Table of Topics, item 210), and study it there.

The record is a residue from the first light of Akudim that is extended from above downward through the straightness, which is mercy

2. This record is from the first light₍₂₎, which descended through straightness. A light that comes in straightness is mercy, and a light that comes on the way back up is reflected light, and it is judgment ₍₃₎. The record is through straightness, which is why it is mercy.

Inner Light

2. From the first expansion, which expands from Peh to Tabur of AK. It consists of direct light and reflected light clothed in one another. Direct light is called refined light and reflected light is called coarse light (see Inner Light, Chapter 2, item 10). The residue that remains from the refined light after its departure is called a record. It is mercy because it is the remains of the direct light that is extended from above downward into the phase of clothing in the Partzuf. The reflected light that has been emptied of direct light after its departure is regarded as the vessels inside which the records that remained of the direct light clothed, as the ARI says above (item 10).

3. Meaning light that comes and is extended from the emanator because of the coupling by striking that is performed on the screen during the degrees of its refinement. At that time the levels gradually diminish until the light disappears entirely and returns to its root above, to Malchut of the Rosh. These levels are called reflected light, judgment, since they appear during the departure.

The first expansion of Akudim illuminated to the receivers from above downward, and the levels that emerged with their departure illuminated from below upward

3. It is known that when the Sefirot of Akudim came, their faces were downward₍₄₎ because the purpose of their coming was to shine downward. Therefore, their faces were through the receivers. However, when they returned upward, they turned their faces upward toward the emanator and their backs downward ₍₅₎.

Inner Light

4. There is no movement whatsoever here; no posterior and no anterior‎. As has been explained in previous parts, any change of form is called “spiritual movement” (see Inner Observation Part 1, item 33). Know that bestowal of lights or extension in the vessels is called face or anterior, and it is known that any giver gives in the coarser thing. Thus, the coarser the screen, the higher the level of ten Sefirot that is imparted there.

Therefore, the lights of mercy are regarded here as being imparted as clothing in the Partzuf, with their face downward, for the word face means bestowal. Downward means greater coarseness. “Their faces were downward” means that the bestowal is captured in the greater coarseness in the degree.

5. It has already been explained that the state of bestowal is called face. It is therefore understood that the state of departure from bestowal is called back. It has also been explained that “downward” means the coarser phase there. “Their backs downward” means that the lights depart and retire themselves from the coarseness, so that a greater departure will be in the phase with the greater coarseness.

When the Keter ascended to the emanator, it illuminated through its back to the emanated beings

4. When the Keter rises to the emanator, there is no doubt that the light of the emanator never stops even for a moment from the receiving emanated beings ₍₆₎. The only difference is that at that time, when the Keter rises upward, that light that descends from the emanator descends from it to the Sefira through its back, since he turned his face upward and his back to the emanated beings, and it is judgments. The other Sefirot operate similarly as they return and ascend.

Inner Light

6. This is a great rule in the wisdom: The upper light flows and pours incessantly, without any changes whatsoever, as it is written, “I the Lord do not change,” as we have written in length (Inner Light, Chapter 2, item 2). Also, during the departure, meaning during the refinement of the screen, the departure was instantaneous and at once. However, because the refinement necessarily ascends in the order of degrees in the four phases of coarseness, it is necessarily refined to phase three first, phase two next, then phase one and then the phase of Keter.

It is therefore considered that the light of the emanator that does not stop expands to it and couples with it during its ascent and arrival from phase to phase. It elicits a new level of ten Sefirot in each phase according to the measure of its coarseness. When it comes to phase three, it elicits the level of Hochma; when it comes to phase two, it elicits the level of Bina, etc., until it is completely refined and the upper light stops due to the absence of reflected light to clothe it, for there is no manifestation of light without a vessel and clothing.

The lights of the face are mercy, and those of the back are judgments, called reflected light

5. It turns out that even during the ascent of the lights they extend downward light that descends from the emanator to the lower ones by them and through them ₍₇₎, although at that time, it is then extended through their back. It is known that face is mercy and backs are judgments. The descending light is now called reflected light, since it descends when the upper lights return to rise to their root and emanator, and that is why this light is judgment.

Inner Light

7. It means that light descends from the emanator to the lower phases that were made in each and every Sefira as the screen ascends and becomes refined. Every place to which the screen of Malchut rises becomes the lowest phase. It means that it stops the light of the emanator and detains its expansion from her downward. Thus, the light of the emanator ends at that place. This is why we call the place to which the screen comes by the name “the lowest phase.”

The ARI makes this precision: “to the lower ones by them and through them.” It tells us that the light is extended from the emanator only by the lowest phases and through the lowest phases, meaning through the screen that raises reflected light as it ascends and is gradually refined. When it comes to phase three, which is ZA, phase three becomes the lowest phase that strikes the upper light and detains it from expanding from it downward.

It turns out that the entire measure of light that was suitable to be received in it had been rejected and pushed back as reflected light, and it extends ten Sefirot on the level of Hochma, and so on likewise. Thus, you find that the extension of light always comes from the lowest phase that has been initiated, and the light that she did not receive became reflected light.

Hochma receives from one posterior of Keter, Bina from two posteriors, and Malchut from nine posteriors

6. It turns out that when Keter returns and rises to the emanator ₍₈₎, before all the Sefirot, that light that descends from the emanator to the Sefira below Keter is extended and passes through the posterior of the Keter, and it is judgment. It is likewise during the ascent of the other Sefirot, though there is one difference, which is that Hochma receives only from the posterior of Keter ₍₉₎. Bina receives from two posteriors, making it more judgment, and it is likewise in all of them, until you find that Malchut receives from nine posteriors, making it more judgment than all the other Sefirot above her ₍₁₀₎.

Inner Light

8. Meaning because of the refinement of the screen from phase four to phase three, when the reflected light that ascends from phase three does not come to clothe the light of Keter. It therefore returns and ascends to its root, as there is no manifestation of light without clothing. This departure of the light of Keter is called the “the posterior of the Keter”. It is because anterior means bestowal and expansion, and posterior means departure from bestowal.

9. Posterior means departure. In the first expansion all the Sefirot emerged on the level of Keter. It follows that all the Sefirot received from the face of the Keter, since they were with it on an equal level, unlike during the refinement, since when it was refined to phase three and the level of Hochma emerged and the light of Keter remained concealed in the Peh, it follows that now Hochma receives from the posterior of the Keter. In other words, she suffers and feels the great lack from the concealment of the light of Keter. It is said that “Hochma receives from the posterior of the Keter,” meaning the state of judgment because she feels the lack of its illumination. It is likewise in the rest of the Sefirot.

10. The rule is that all the forces of the upper one are always present in its lower one, which necessarily receives all the posteriors of its upper one. When it is refined to phase three and the level of Hochma emerges and receives the state of judgment that appears in her due to the lack of illumination of the light of Keter, the Sefirot below Hochma receive the same posteriors, too, since they, too, received from the anterior of Keter in the first expansion, as did Hochma, for all of them were there on the same level, up to Keter.

Now, on the level of phase three, they all lack the light of Keter and have only the light of the face of Hochma. Similarly, when it is refined from phase three to phase two and the level of Bina emerges, Bina, too, suffers from the departure of the light of Hochma. Then, she receives two posteriors into her. These are the posterior of Keter that she has already received when she was on the level of phase three, and the posterior of Hochma that she receives now.

Thus, the Sefirot below Bina also suffer from the same posterior of Hochma in addition to the posterior of Keter that they received during the appearance of the level of phase three, etc., similarly. When it is refined to the phase of Keter, where only the level of Malchut emerges and all the upper nine are missing, Malchut receives from nine posteriors.

It is so because when she was on the level of phase three, she received the posterior of Keter; when she was in phase two, she received the posterior of Hochma; and when she was in phase one, she received the posterior of Bina. Now that she has only her own light, she receives from the posterior of ZA, too, which are the six Sefirot HGT NHY. Thus, Malchut received nine posteriors.

There is yet another change, according to the quality of the Sefira, because Tifferet receives from the posteriors of Gevura, which are hard posteriors

7. There is yet another discernment: Tifferet receives her light from the posterior of the Sefira of Gevura. They are hard posteriors and very strong Gevurot. The other Sefirot above are not like that.

According to the changes in the phases of the Sefirot, so will be the light that is extended: weak judgment, medium or strong

8. It turns out that, according to the difference between the phases, so will be the difference in the light that is extended: weak judgment, medium judgment, or strong judgment. However, the equal side in all of them is that they are all judgments, because they are through the posterior, as we have said, and the pen has no power to elaborate and detail all these details in this matter.

Three phases of lights: a) the first expansion of Akudim from the Peh to the Tabur; b) the records that remained from this the first expansion, which is mercy; c) the levels of the reflected light that are extended from the emanator during the departure of the lights, which is judgment

9. It turns out that there are three phases of lights here: The first light is the first light among all of them, called Akudim. They descended and expanded from the Peh outwards and down to the (Chazeh) Tabur ₍₂₀₎.

The second light is the light of the record that the first light left of that light itself that came through straightness ₍₃₀₎, and it is mercy.

The third light is [reflected light]. It is a light that was extended from the emanator to the Sefira, and it was extended when the lights ascended and returned from below upwards ₍₄₀₎. This light is judgment, since it is extended through the posterior.

Inner Light

20. Meaning the first expansion, when the coupling by striking emerged on phase four, called Peh, which is the phase of Malchut of the Rosh. After that this Malchut expanded into ten Sefirot from her and within her down to her Malchut. These ten Sefirot are called Guf, and Malchut of the Guf is called Tabur, and the ten Sefirot of this Rosh and Guf were at the level of Keter.

30. See the words of the ARI above (Chapter 2, item 10). He wrote that two lights remained after the departure of the first expansion: The first is the light that remains of the direct light. The second is coarse light, meaning reflected light that has been emptied of the direct light it clothed during the first expansion, remained below, and its coarseness manifested. This coarse light is the vessels, and the refined light that remained from the direct light is called a record. This record remained clothed within the coarse light.

40. “Ascended” implies refinement from the coarseness in order to reach equivalence of form with its upper one, namely the emanator. “Returned” implies departure of the light after its expansion, regarded as returning to its root.

It is said: “light that was extended from the emanator to the Sefira, and it was extended when the lights ascended and returned.” Explanation: The upper light is extended through a coupling by striking during the refinement of the screen and its coming into the degrees on the path of its refinement. At that time, the levels gradually diminish until it is completely refined and equalizes its form with the emanator, meaning Malchut of the Rosh. This issue is always called “the ascent of the lights to the emanator”, and remember that.

The clash of the light of the records and the reflected light with one another engenders a fourth light, called sparks

10. There is indeed a fourth light born from the aforementioned lights. It is so because the third light, called reflected light, is extended and descends downward to shine in the Sefira₍₅₀₎. At that time, it encounters the second light, called record, which remains below. However, they differ in their nature, for one is direct light and mercy, while the other is reflected light and judgment ₍₆₀₎.

Hence, they strike and clash with each other, especially since the light of the record wishes and yearns to ascend to its source ₍₇₀₎, which is the first light. Although it does not actually ascend, as the record remains forever below, it nonetheless wishes and yearns to ascend.

However, the reflected light descends below₍₈₀₎, and as they are of opposite nature, they strike each other, for there is clashing and striking only when the lights differ in their nature. Then, through their striking on each other, they generate sparks of light as reflected light, which is judgment, and worse than the light of the record, which is mercy. These sparks are the fourth light we have mentioned.

Inner Light

50. As the ARI has said (Chapter 3, item 3), the degrees relate to each other as father to sons. Hence, during the ascent of the lights to the emanator, when the screen of phase four had been refined to phase three, there was a coupling in phase three, and phase four remained emptied of her light. At that time, phase three bestows upon phase four from the illumination of her coupling.

Afterwards, when phase three becomes refined into phase two, and the coupling is in phase two, phase three remains emptied of light, and phase two bestows her illumination from the coupling upon phase three, and so on similarly. From the perspective of the extension of the lights, phase four is regarded as Keter and phase three as Hochma. However, from the perspective of the vessels themselves it is the opposite: phase three is regarded as ZA and phase four as Malchut. Because phase four is emptied of light, only the vessels themselves are discerned here, and it is the same manner in all of them.

It is written, “the third light, called reflected light, is extended and descends downward to shine in the Sefira.” The third light refers to the light of the levels that emerge during its refinement. That light is extended and descends below the place of the coupling as well, to shine to the Sefira below it. In other words, when the coupling is in phase two, the illumination of the coupling is extended to the Sefira below it, namely to phase three, which is empty of light.

It is known that the lights left records in the Sefirot after their departure from there. Thus, when the illumination of the coupling of phase two is extended to phase three, it encounters the light of her record there.

It is said, “At that time, it encounters the second light, called record, which remains below.” It means that the light of the coupling in the upper phase is extended and descends to the lower phase, which is emptied of her light, and meets the record there. The ARI will henceforth refer to that light that descends from the illumination of the coupling downward, as “the descending reflected light”.

60. It means that the record is from the direct light that remains from the first expansion, reaching up to Keter, since the coupling by striking occurs there in the screen of phase four. Because of that, the coarseness of phase four is regarded as its face, as it is from her that it gets its entire level, and the coarseness of phase three and above is regarded as the posterior side of its vessel and does not shine in it.

Its opposite is the reflected light descending to it from the illumination of the coupling of the upper phase. For example, when the illumination of the coupling of phase two descends to a Sefira of phase three that has been emptied of its light, that descending reflected light comes from a coupling by striking performed in the screen of coarseness of phase two, whose level reaches up to Bina. The coarseness of phase two is regarded as its face, meaning its maximum height.

It leaves coarseness of phase three and phase four as posterior, meaning ignobility and a flaw. Because they do not shine in it, it lowers them and brings them down. In other words, the disparity of form in them becomes the separator over the light, meaning the opposite of the record where the coarser phase four draws and connects with the greatest light.

It is said, “they differ in their nature, for one is direct light and mercy, while the other is reflected light and judgment.” It is so because the records that remain in all the Sefirot come from direct light and mercy, meaning from the first expansion, when the coupling on the screen of phase four emerged, where the coarser it is the better, for it is all mercy.

However, the descending reflected light from the illumination of the couplings that emerge during the refinement, all these levels are regarded as reflected light and judgment since they depart from the coarseness, bring down and lower the coarseness to a state of posterior.

Thus, the reflected light that descends from them is in contrast with the records, in which the coarser is more important. It turns out that what is regarded as face for the record, is regarded as back for the descending reflected light. Likewise, what is regarded as face for the descending reflected light, is regarded as back for the record, and it is for the reason that they strike and clash with each other.

70. Since she is the part that remains after the first expansion, when she has already departed and disappeared to her origin, that yearning and desire becomes imprinted in the record as well. It is said: “Although it does not actually ascend, as the record remains forever below, it nonetheless wishes and yearns to ascend.” In other words, even though the record is destined to remain in the vessel and never rise to her origin, she nonetheless has the desire to ascend, as the force of the light in general necessarily remains imprinted in her.

80. It means that it is extended and comes from the emanator through a new coupling, and descends to clothe inside the Guf because all these couplings that emerge on the degrees of his refinement are done in the Rosh, and from there they are extended from above downward to the Guf. However, because they emerge during the refinement and will not continue to exist, it is regarded as reflected light and judgment.

It is said, “However, the reflected light descends downward.” In other words, if we consider only the time of the coupling, you find that it expands and descends temporarily for clothing in the Guf. The record, however, wishes to depart from the Guf and ascend to its origin.

Know that because of that, the reflected light that descends from the illumination of the coupling overpowers the light of the record when they strike and clash with each other. As a result, sparks spread from this reflected light and clothe inside the vessel that is emptied of light. Thus, the light of the record is rejected from within her and rises above that vessel, as tags on top of the letters.

As the ARI writes later (Chapter 4, item 4) that the two of them cannot be in a single vessel, for they are opposites. Know that the above striking and clash is done above the empty vessel, for the record strikes the reflected light and does not let it expand, and the descending reflected light strikes the record in order to clothe and shine in the vessel, until sparks spread from the reflected light and descend and come into the vessel.

The first expansion of Akudim is called tastes; the level of the reflected light is called dots; the records are called tags; the sparks are called letters

11. Now you can understand what we have said, that there are four phases in these lights of Akudim: tastes, dots, tags, letters. This is what they are about: The first light among them is called tastes, and the third light, called reflected light, is called dots, since dots are discerned as judgment. The second light, called record, is called tags, and the fourth light is the falling sparks, and they are called letters.

The sparks, called letters, are the vessels, called Guf

12. This fourth light, which is the sparks, called letters, are themselves the discernment of vessels₍₉₀₎, as it is known, for the letters are called Guf. This explains where the vessels were made.

Inner Light

90. Afterwards, the light returned and expanded in them a second expansion on the level of Hochma. Keter remained concealed in the Peh, and the light of Hochma clothed in the vessel of Keter, light of Bina in the vessel of Hochma etc. until Malchut remained without light. Know that these sparks have been prepared as vessels for these lights (see above in Inner Light, Chapter 2, item 3).

The sparks merely mixed with the vessels, similar to the 288 sparks that remained in the broken vessels of Nekudim

13. It appears to me that I had heard from my teacher that there were phases of vessels in them to begin with₍₁₀₀₎, but these sparks mixed and connected with them and were in them as the 288 sparks that remained inside the vessels of the world of Nekudim when they were broken, etc. ₍₂₀₀₎.

Inner Light

100. The ARI explicitly wrote above (Chapter 2, item 10) that the coarse light that remained after the departure of the light of the first expansion are the phases of the vessels of the Partzuf themselves, in which the above two lights came. These are called “the second light,” a record, and “the fourth light,” the falling sparks, which are called letters.

It is said, “there were phases of vessels in them to begin with, but these sparks mixed with them.” It means that two phases of vessels must be prepared for the second expansion, for there is male and female in every Sefira. Thus, of these phases of vessels that were in them to begin with, meaning from the above coarse light, the vessels for the male lights of the second expansion were made. The vessels for the lights of the females of this expansion were made of the sparks that fell inside them and mixed with them.

It is said, “mixed” to tell us that the phases are not equal. Sparks of phase three came into phase four, and sparks of phase two in the vessel of phase three, and sparks of phase one in the vessel of phase two etc. and that is why this connection is regarded as a mixture.

200. It is a great thing that he tells us here: it is known that the 288 sparks that remained in the vessels after they were broken and died were the cause of the revival of the vessels. It is so because these sparks were an association of mercy with judgment.

Thus, here the sparks that fell from the descending reflected light are also from the association of the quality of mercy with judgment. However, it is as a beginning, for every upper phase is regarded as the quality of mercy toward the phase below her. Because the sparks of the upper phase fell, mixed and connected with the lower phase, it is regarded as mixing the quality of mercy with judgment, the same as the above 288 sparks.

Know that this is the whole merit of the departure of the first expansion. It is because of her that the above sparks descended and the root for the association of the quality of mercy with judgment was formed. The ARI writes below about this departure, that it is regarded as “corruption in order to correct”, meaning like the breaking of the vessels, which also occurred in order to revive. It means that it refers to the association of the quality of mercy with judgment, from which comes the revival and from which comes the entire correction of the world

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Una vida nueva. Extractos 754

Una vida nueva. Extractos 754

Una vida nueva. Extractos 754

Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Iniciar sesión para me gusta, guardar y suscribirse a videos

Cabalá Media
Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm