Capítulo 1
Capítulo 2
Observación interna
Tabla de preguntas para el significado de las palabras
Tabla de preguntas por temas
Tabla de respuestas para el significado de las palabras
Tabla de respuestas por temas
Chapter Ten
Explains that the garment and the hall were separated from the root, soul and body, and became surrounding, as well as the explanations of AK, ABYA, NRNH, and ASMB [AB, SAG, MA, BON]. It contains eight issues:
1. The root, soul, and bodies are adhered to one another; the garment and hall were separated from them. 2. The root, soul, and body are inner vessels where the more external is worse. The garment and hall are surrounding vessels where the more external is more important. Hence, the shells are between the body and the garments, which is the place of darkness and the worst. 3. When the Partzufim of AK and ABYA clothe one another, they only clothe three phases: the root, soul, and body in it, which are adhered together, and the ten Sefirot of the bodies do not clothe the ten Sefirot of the garments. 4. The root, soul and body of AK are clothed inside the root, soul, and body of Atik of Atzilut. The root, soul, and body of Atzilut are clothed in the root, soul, and body of AA of Atzilut, and the root, soul, and body of AA are clothed in Abba, and so on similarly. 5. AK and ABYA are incorporated in one another. There are AK and ABYA in AK, AK and ABYA in Atzilut, AK and ABYA in Beria, in Yetzira, and in Assiya. AA is the part of AK that is unattainable. Abba is Atzilut, Ima is Beria, ZA-Yetzira, and Nukva-Assiya. The souls are extended from Atzilut, the spirits from Beria, the angels from Yetzira, and the Ophanim [angels/wheels] from Assiya. 6. Adam consists of Nefesh, Ruach, Neshama, Haya from the four worlds ABYA. Each of their phases contains Nefesh, Ruach, Neshama, Haya. Neshama of Nefesh is more important than the light of Nefesh of Ruach. 7. It is possible to be rewarded with Nefesh of Atzilut and even higher. The one who is rewarded with Ruach of Yesod of Atzilut will be the husband of the Shechina. 8. HaVaYaH with the filling of AB is the Yod of HaVaYaH, namely Atzilut. With the filling of SAG, it is the first Hey of HaVaYaH, namely Beria. With the filling of MA, it is Vav of HaVaYaH, namely Yetzira. With the filling of BON, it is the bottom Hey of HaVaYaH, namely Assiya.
The root, soul, and bodies are to one another. The garment and hall were separated from them.
1. Now we shall discuss each of these worlds, and what they are about. Know that the root and the souls and the bodies are one phase (1), without separation between them. But the garments and the halls are two separate phases from the above three phases. Between these two, meaning between the bodies and the garments, there is the section of the shells, which actually adhere to the posterior of the light of the body.
Inner Light
1. Know that the root and the souls and the bodies are one phase: There is a profound and notable matter in these words of the ARI. It is the meaning of the second restriction that occurred in NHY of AK, brought in the words of the ARI (Tree of Life, Gate 8, Chapter 2). That second restriction is about the association of the quality of mercy with judgment that our sages wrote about. You can understand that matter thoroughly in my book (Panim Masbirot, Branch 15), but here we shall be brief. The thing is that only phase four of the four above phases is called the quality of judgment, since the first restriction was on her alone. I have shown in previous lessons that there was no restriction in the first three phases, for which they were called the qualities of mercy. However, in the second restriction of AK, there was an association and connection of phase four with phase two with one another, as it is written, “So they two went,” because Malchut and ZA rose to Bina. Thus, the quality of judgment, which is phase four, is sweetened by the quality of mercy, which is phase two.
In that way, in the first restriction, only phase four was restricted, and in the second restriction, Bina was restricted, too, due to her bonding with Malchut. This occurred in NHY of AK from its Tabur downward. Consequently, these ten Sefirot that emerged by the association with the quality of mercy are called the world of Nekudim [Heb: dots/points], after the ascent of Malchut, which is called a dot.
For this reason, it is considered that in the above world of Nekudim, ZA and Malchut were separated from the four phases HB TM. It is so because phase four rose to the place of Bina and became a screen there. As a result, the upper light stopped at Malchut in Bina and did not expand to ZA, called garment, and to Malchut, called hall, as they are below Bina.
That is why the ARI writes, “Know that the root and the souls and the bodies are one phase, without separation between them. But the garments and the halls are two separate phases from the above three phases.” It means that because of the screen that was erected at the margins of Bina, the light stopped there. From there onward, the upper light does not reach the internality of ZA and these Malchuts in all the worlds. As a result, they all went out and became surrounding vessels, meaning they receive the light from afar, as the upper light no longer clothes within them. The garment is the vessel for the surrounding light of Haya, the hall is the vessel for the surrounding light of Yechida.
Now you may understand that these ZA and Malchut in the four phases in all the worlds from the world of Nekudim downward, are regarded as ZA and Malchut of the inner Bina. The upper light clothes their internality, as well. However, the general ZA and Malchut below Bina were separated from the inner vessels—where the Neshama, Ruach, and Nefesh of the inner light clothe—and became surrounding vessels of Haya and Yechida.
The root, soul, and body are inner vessels where the more external is worse. The garment and hall are surrounding vessels where the more external is more important. Hence, the shells are between the body and the garments, which is the place of the darkness, the worst.
2. The reason for it is that the three inner phases have inner light within them. The worst of the inner light emerges inside the skin and ends there. The surrounding light is the opposite: It is known that the more external light is greater (2). It follows that the surrounding light in the innermost garment, which is attached to the body, is the smaller surrounding light among all of them. Hence, the shell section is there in the middle, in a place where there is neither inner light nor surrounding light. It is the middle between the inner and the surrounding, and it is called the place of darkness. That thing in each and every world is the phase of the shell in that world.
Inner Light
2. The surrounding light is the opposite: It is known that the more external light is greater: This has been explained in detail in Inner Observation (Part 2, Chapter 1, Item 7), and with it, you can understand the rest of the ARI’s words by yourself, and it is impossible to elaborate.
When the Partzufim of AK and ABYA clothe one another, each one clothes only three phases: the root, soul, and body in it are adhered together, and the ten Sefirot of the bodies do not clothe the ten Sefirot of the garments.
3. Indeed, once we have clarified the matter in particular, we shall speak in general: It is known that the internality of AK is Ein Sof. It clothes the root of the souls of ten Sefirot in it, while these clothe the phase of the souls of all ten Sefirot in it, which then clothe the ten Sefirot of the phase of the body of AK. It would have been appropriate for the ten Sefirot of the bodies to clothe the ten Sefirot of the garments. However, it is not so for the above reason. Rather, the three phases of Atik of Atzilut surround these three phases of AK.
The root, soul, and body of AK are clothed inside the root, soul, and body of Atik of Atzilut. The root, soul, and body of Atik of Atzilut are clothed in the root, soul, and body of AA of Atzilut, and the root, soul, body of AA are clothed in Abba, etc., similarly.
4. How so? The ten Sefirot of the bodies of AK clothe inside the ten Sefirot of the roots of the souls of the ten Sefirot of Atik of Atzilut. These, in turn, clothe the ten Sefirot of the phases of the souls of Atik of Atzilut, which clothe the ten Sefirot of the bodies of Atik of Atzilut. Similarly, the phases of the roots and souls and bodies of AA clothe the bodies of Atik. Similarly, the three phases of Abba clothe AA, and the three phases of Ima to Abba, the three phases of ZA to Ima, and the three phases of Nukva to ZA. This completes all the phases of the bodies until the Nukva of ZA.
AK and ABYA are incorporated in one another. There are AK and ABYA in AK, AK and ABYA in Atzilut, AK and ABYA in Beria, in Yetzira, and in Assiya. AA is the part of AK that is unattainable. Abba is Atzilut, Ima is Beria, ZA is Yetzira, and Nukva is Assiya. Souls are extended from Atzilut, spirits from Beria, angels from Yetzira, and Ophanim [wheels/angels] from Assiya.
5. Know that the world of Atzilut consists of the four worlds ABYA; Beria comprises all of ABYA, and so do Yetzira and Assiya. In this manner, Abba is Atzilut, Ima is Beria, ZA is Yetzira, and Nukva is Assiya. The phase of AA is not apparent in each world since it is very concealed. Thus, from the world of Atzilut–souls, from Beria–holy spirits, from Yetzira–angels, and from Assiya–Ophanim (3).
Inner Light
3. From the world of Atzilut–souls, from Beria–holy spirits, from Yetzira–angels, and from Assiya–Ophanim: Souls are the phase of the world of Beria; spirits are the phase of the world of Yetzira; souls are the phase of the world of Assiya. This is the meaning of the ARI’s words, “from the world of Atzilut–souls,” meaning that souls in Beria are imparted from the world of Atzilut to Beria. “From Beria–holy spirits,” meaning that the spirits, which are in Yetzira, are imparted there from the world of Beria. It is so because from the coupling of ZON of Atzilut, souls are imparted to the righteous who stand in Beria. From the coupling of ZON of Beria, spirits are imparted to those who stand in Yetzira.
Man incorporates Nefesh, Ruach, Neshama, and Haya from the four worlds ABYA. Each of their phases has Nefesh, Ruach, Neshama, and Haya. Neshama of Nefesh is more important than the light of Nefesh of Ruach.
6. Man consists of four worlds. If he is rewarded with only Nefesh of Assiya, and then he sins, blemishes it, and puts it into the shells, he is told, “The mosquito came before you,” since the mosquito did not do anything to enter the shell. If he did not sin, he is regarded as being in the Ophanim. Sometimes, he will have only the phase of Nefesh, and he is more important than one who has Ruach (4), such as one who has Neshama in Nefesh. It is known that each and every world contains all four. This is man, because when he begins to shine and correct bit-by-bit, the phase of Neshama in Ruach of Yetzira shines in him immediately, although it has still not clothed him completely. It is so because it is impossible to clothe in him completely before he corrects his Nefesh completely. Indeed, this man, in whom there is Ruach, who is the phase of Nefesh in Ruach of Yetzira, is certainly worse than this above phase.
Inner Light
4. Only the phase of Nefesh, and he is more important than one who has Ruach: This is the rule: The Nefesh of the degree is regarded as Ruach of its lower degree. Likewise, Ruach of the upper degree is regarded as Neshama of its lower degree, and Neshama of the upper one is Haya to the lower one, and Haya of the upper one is regarded as Yechida to its lower one.
You can therefore understand that Nefesh of Ruach is regarded as Ruach of the degree of Nefesh. Similarly, Ruach of Ruach is regarded as Neshama to the degree of Nefesh, etc. The ARI writes, “Sometimes, he will have only the phase of Nefesh, and he is more important than one who has Ruach.” He wishes to say that one who has Neshama of Nefesh is more important than one who has Nefesh of Ruach. It is so because Neshama of Nefesh is equal to Ruach of Ruach, but more important than Nefesh of Ruach.
It is possible to be rewarded with Nefesh of Atzilut and even higher. The one who is rewarded with Ruach of Yesod of Atzilut will be the husband of the Shechina [Divinity].
7. A man may also have Nefesh of Atzilut and even higher. If he has Ruach from Yesod of Atzilut, he will be the husband of the queen and he is called “A Man of God.”
HaVaYaH with a filling of AB is Yod of HaVaYaH, namely Atzilut. With the filling of SAG, it is the first Hey of HaVaYaH, namely Beria. With the filling of MA, it is Vav of HaVaYaH, namely Yetzira, and with the filling of BON, it is the bottom Hey of HaVaYaH, namely Assiya.
8. There are Four letters HaVaYaH in the four worlds Atzilut, Beria, Yetzira, Assiya: Yod in Atzilut is the name AB of Yodin [pl. of Yod], for “You have made them all with wisdom [Hochma]” (5). Hey in Beria, the name SAG, for Ima nests in the chair. Vav in Yetzira is the name MA, for six Sefirot nest in Yetzira; The bottom Hey in Assiya is the name BON, for Malchut nests in the Ophan [wheel].
Inner Light
5. The name AB of Yodin [pl. of Yod], for “You have made them all with wisdom [Hochma]”: There are four fillings in Yod-Hey-Vav-Hey: 1. With a filling of Yodin: Yod-Hey-Vav-Hey, which is AB [72] in Gematria. 2. With a filling of Yodin and Aleph: Yod-Hey-Vav-Hey, which is SAG [63] in Gematria. 3. With a filling of Alephin: Yod-He-Vav-He, which is MA [45] in Gematria. 4. With a filling of Heyin, which is BON [52] in Gematria. The filling of AB implies Hochma, which is Yod of HaVaYaH; the filling of SAG implies Bina, which is Hey of HaVaYaH; the filling of MA implies ZA, which is Vav of HaVaYaH, and the filling of BON implies Malchut, which is the bottom Hey of HaVaYaH.