Inner Observation

Direct Light and Reflected Light, containing fifteen chapters that explain ‎thirteen kinds of ten Sefirot

Chapter One

Containing two issues

‎1. The ten Sefirot of direct light that are four phases of coarseness where the upper light expands for a coupling by striking. 2. These four phases are equal in each and every single illumination from the beginning of the line to the end of the world of Assiya without any changes among them.

We must understand the difference between the thirteen kinds of ten Sefirot that the ARI introduces in this Part.

1. There are thirteen kinds of ten Sefirot KHB TM that we find here in the ARI’s words, and we must know the differences between them: 1. The ten Sefirot KHB TM of direct light that are brought here (Chapter 1, Item 3). 2. The ten Sefirot KHB TM of reflected light that are brought here (Chapter 2, Items 1, 2). 3. The ten Sefirot called Nefesh, Ruach, Neshama, Haya, Yechida that are brought here (Chapter 2, Item 3). 4. The ten Sefirot called root, soul, body, garment, hall that are brought here (Chapter 2, Item 3). 5. The ten Sefirot KHB TM of equal level that are brought here (Chapter 3, Item 4). 6. The ten Sefirot KHB TM that emerge one above the other, brought here (Chapter 4, Item 1). 7. The ten Sefirot KHB TM that emerge one below the other, like the four Partzufim Abba, Ima, ZA, and Nukva, brought here (Chapter 5, Item 1 and Chapter 6, Item 4). 8. The ten Sefirot KHB TM of the Rosh of the Partzuf, brought here (Chapter 5, Item 3). 9. The ten Sefirot KHB TM of the Toch of the Partzuf through the Tabur, which are called HGT, brought here (Chapter 5, Item 3). 10. The ten Sefirot KHB TM of the Sof of the Partzuf from the Tabur downward, brought here in Chapter 7, which are called NHY. 11. The ten Sefirot KHB TM that are called the four worlds Atzilut, Beria, Yetzira, and Assiya, brought here (Chapter 14, Items 1, 2, 3). 12. The ten Sefirot KHB TM that are four Partzufim Abba, Ima, ZA, and Nukva, called ABYA of the world of Atzilut, brought here (Chapter 15). 13. The ten Sefirot KHB TM called “Inner ABYA” inside each and every Partzuf from the Partzufim of ABYA. The Rosh of each Partzuf is Keter, from the Peh to the Chazeh, it is Atzilut; from Chazeh to the Tabur, it is Beria; and from Tabur downward it is Yetzira and Assiya.

2. There are thirteen kinds of ten Sefirot before us. These kinds all bear the same names and coincide. However, there are great differences between them, requiring prior understanding to thoroughly grasp the distinction in each and every kind with its own reasoning and explanation. Then we can examine in every place, which kind of ten Sefirot he speaks of.

There is no degree that does not contain ten Sefirot of direct light.

3. The ten Sefirot of direct light, which are the four phases HB TM and their root, called Keter, have already been thoroughly explained (Part 3, Chapter 1, Inner Light, Item 9). These ten Sefirot are incorporated in the light Ein Sof itself, and there is no new light in all the worlds except from Ein Sof. Consequently, these four phases of direct light exist equally in each and every illumination from the beginning of the line to the end of Assiya, without any differentiations in them (Chapter 2, Item 3, and Inner Light there, Item 9).

Chapter Two

Explains the ten Sefirot of reflected light, and contains three issues:

1. The measure of the light that would have been suitable for reception in Malchut, had the screen not pushed it back, is called reflected light. 2. After the restriction, the reflected light became the vessel of reception for the upper light instead of phase four. 3. Since phase four clothed all the phases of Keter, Hochma, Bina, and Zeir Anpin prior to the restriction, there are five phases of light discerned in the reflected light rejected by it, which clothe the five phases KHB TM of direct light. In Item 3 he explains the ten Sefirot called NRNHY and ten Sefirot called SNGLH.

The ten Sefirot of direct light clothe the ten Sefirot of reflected light.

1. Regarding the ten Sefirot of reflected light, brought here in the words of the ARI (Chapter 1, items 1, 2, 3), they emerge by the expansion of the light of Ein Sof as a coupling by striking on the screen in the vessel of Malchut of direct light. The screen detains the direct light that belongs to the vessel of Malchut so it does not expand within her, and pushes it back to its place. This reflected light, meaning the entire measure of light that would have been suitable for reception in the vessel of Malchut, but she did not receive it, and was pushed back from her, is not regarded as having disappeared from there. Rather, it became a vessel of reception that rises and clothes all four phases of direct light. Hence, there are two phases of ten Sefirot here, clothing one another, since the ten Sefirot of direct light are clothed in the ten Sefirot of reflected light.

The light that would have been suitable for reception in phase four had it not been for the screen that detains it is called reflected light. After the restriction, the reflected light became the vessel of reception instead of phase four, which was restricted.

2. Even though all the reflected light that rises is only the light of Malchut, we still discern ten Sefirot in this reflected light. The reason is that only Malchut was the vessel of reception for all ten Sefirot before the restriction, as the nine Sefirot have no vessels of reception whatsoever. Instead, they are regarded as actual light, as the ARI wrote here (Chapter 12, Item 1, and Inner Light, Item 2). From the restriction onward, Malchut can no longer receive any direct light. Thus, the reflected light that was rejected from Malchut became the vessel of reception instead of her.

Hence, the light of Malchut from before the restriction is discerned as having five vessels corresponding to each phase of direct light that Malchut clothed there. Now that the reflected light operates instead of Malchut, we also discern ten Sefirot in this light that was rejected from Malchut, clothing the ten Sefirot of direct light. We also discern five empty phases in the vessel of Malchut from the light that belongs to her, meaning from what she had prior to the restriction.

Explanation of the ten Sefirot called NRNHY, and the ones called SNGLH.

3. The difference between the ten Sefirot called KHB TM and the ten Sefirot called Nefesh, Ruach, Neshama, Haya, Yechida, is that the vessels of the ten Sefirot are called KHB TM, and the lights in them are called NRNHY. The ten Sefirot called root, soul, body, garment, hall, bear a specific meaning: They lack ZA and Malchut of the vessels, and Haya and Yechida of the lights. They only have KHB of vessels, called root, soul, body, and NRN of lights. This took place in the second restriction by the ascent of Malchut to Bina (see here in Chapter 10).

Chapter Three

Explains the ten Sefirot of equal level. It contains five issues:

1. A spiritual acquires its place wherever it passes. Thus, all the lower Sefirot remain in the upper ones, because they passed through them. 2. The ten Sefirot of direct light and the ten Sefirot of reflected light stand in opposite order. 3. The ten Sefirot of reflected light complete each and every Sefira into ten Sefirot. 4. Malchut of reflected light that joined with Keter of direct light, acquired the level of Keter. Since it passed through all the Sefirot, they all acquired the level of Keter. 5. Ten Sefirot emerged lengthwise and ten Sefirot thick-wise.

1. We shall now explain the ten Sefirot of equal level: If the level of the coupling reaches up to Keter, it contains a hundred Sefirot which are Keter through Malchut thick-wise, clothing one over the other. Each of them contains ten Sefirot lengthwise from Keter to Malchut. If the level of the coupling is up to Hochma, they have nine Sefirot thick-wise, each containing nine Sefirot lengthwise. If the level of the coupling is up to Bina, they have eight Sefirot thick-wise, each having eight Sefirot lengthwise, and so on similarly. This applies to each and every coupling by striking of the upper light on the screen, brought here in the words of the ARI in Chapter 1.

2. The reason for it is that wherever it is said that something spiritual moves from one place to another, it does not mean that it left the first place and came to a second place, as in corporeality. It only implies an addition, as it remains entirely in the first place, as it was, even after it comes to the second place. It follows that a second place has been added, for there is no absence in the spiritual (as the ARI writes in Tree of Life, Gate Nesirrah.

Since the Sefira Keter is the root of the four phases HB TM of direct light, they necessarily pass through it. Consequently, they have left their roots in it, for there is no absence in the spiritual. Thus, the Sefira of Keter alone necessarily contains all nine Sefirot KHB, HGT, NHY of direct light. It is the same with the Sefira Hochma: Bina and TM passed through her and thus set their place in her. Thus, there are eight Sefirot in the Sefira Hochma, from Hochma to Yesod. It is also the same with Bina, where TM passed through her and set their place in her, and Bina has seven Sefirot from Bina to Yesod. It is also the same in HGT NHY in Tifferet, and in Malchut.

Thus, Keter consists of nine Sefirot KHB HGT NHY of direct light, excluding Malchut, as Malchut has no direct light, but only reflected light. Hochma consists of eight Sefirot, HB HGT NHY of direct light, and Bina consists of seven Sefirot, Bina, HGT NHY of direct light. Hesed consists of six Sefirot HGT NHY of direct light, and so on similarly. Each upper Sefira consists of all the lower Sefirot that had passed inside her, since there is no absence in the spiritual (as has already been explained in Part 2, Inner Observation, Chapter 9).

3. This aforementioned incorporation happened by the force of the ten Sefirot KHB TM of direct light themselves, even before the coupling by striking was done on the screen that raises reflected light and clothes them. However, after the coupling by striking was done on the screen in Malchut and the reflected light rose from the screen in Malchut and clothed the Sefirot of direct light, the reflected light equalizes the level of all of them. For example, if the coupling by striking was on the screen of phase four, which raises reflected light to Keter, the ten Sefirot of reflected light KHB, HGT, NHYM, emerged here from Malchut and clothed the KHB HGT NHY of direct light. Thus, the ten Sefirot of reflected light are in a reverse order from the ten Sefirot of direct light.

It is so because the root of the ten Sefirot of direct light is up in Keter and they stand from above downward, from Keter to Yesod. Conversely, the root of the ten Sefirot of reflected light is in Malchut, as they emerged from her, and it is discerned that they stand from below upward. Keter of reflected light, meaning the root, is in Malchut, and Hochma of reflected light is in Yesod of direct light. Bina of reflected light is in Hod of direct light, and Hesed of reflected light is in Netzah of direct light, Gevura of reflected light is in Tifferet of direct light, and Tifferet of reflected light is in Gevura of direct light, Netzah of reflected light is in Hesed of direct light, and Hod of reflected light is in Bina of direct light, Yesod of reflected light is in Hochma of direct light, and Malchut of reflected light is in Keter of direct light. Thus, they stand from below upward beginning in Malchut and ending in Keter.

4. When the ten Sefirot of reflected light join with the ten Sefirot of direct light, there are ten Sefirot in each of them. Thus, Malchut, which did not have any direct light, gained ten complete Sefirot of reflected light from Keter to Malchut since they all passed through her and remained in her permanently, as there is no absence in the spiritual. Yesod of direct light, which had only one Sefira of direct light, now has nine Sefirot of reflected light from Hochma to Malchut, as all of them passed through him. Hod of direct light, which had only two Sefirot, now acquired eight Sefirot of reflected light from Bina to Malchut. Netzah of direct light, which had three Sefirot, acquired seven Sefirot from Hesed to Malchut, etc., similarly, until Hochma of direct light, which had eight Sefirot of direct light HB HGT NHY, now acquired Yesod and Malchut of reflected light, and was completed in ten Sefirot. Keter of direct light, which had nine Sefirot KHB HGT NHY of direct light, has now acquired Malchut of reflected light and was completed in ten Sefirot.

5. It turns out that Malchut of reflected light acquired the level of Keter, for she joined with Keter of direct light. Yesod of reflected light acquired the level of Hochma, for he joined with Hochma of direct light, and Hod acquired the level of Bina as it joined with Bina. It is therefore considered that Hochma of direct light acquired the level of Keter, since the Malchut of reflected light that joined with Keter, has become the level of Keter, went through Hochma, and was set there. Thus, Hochma, too, acquired the level of Keter. Similarly, Bina of direct light acquired the level of Keter because Yesod and Malchut of reflected light that became Hochma and Keter, went through her and left their roots in her. Similarly, each and every Sefira of direct light acquired the level of Keter because of Malchut of reflected light that had connected with Keter, necessarily went through them, and was set in them. Hence, after the reflected light rose and connected with the direct light, all the Sefirot became equal in their level, up to Keter.

6. It is considered that that incorporation, where each and every Sefira was incorporated with ten Sefirot by the joining of the direct light with reflected light, stands thick-wise, clothing one another because of their equal level. Thus, in their internality, all ten Sefirot of Keter stand lengthwise from Keter to Malchut. They are clothed thick-wise by ten Sefirot of Hochma that stand lengthwise from Keter to Malchut. Ten Sefirot of Bina clothe them from Keter to Malchut, etc., until the ten Sefirot in Malchut clothe outside all of them from Keter to Malchut.

It follows that one hundred Sefirot must emerge from each coupling by striking of the upper light on the screen of phase four, namely ten Sefirot lengthwise, each of which expands into ten Sefirot thick-wise, and all of them are on an equal level up to Keter. Similarly, from the coupling by striking on the screen of phase three, nine Sefirot of phase three emerge lengthwise, and nine Sefirot thick-wise, whose level is equal, up to Hochma. Similarly, in the coupling by striking of phase two, eight Sefirot emerge lengthwise, and eight Sefirot thick-wise, whose level is equal, up to Bina, and so on similarly.

Chapter Four

Explains the ten Sefirot that emerge one above the other, and contains two issues:

1. Each one hundred Sefirot that emerge by a coupling by striking at an equal level are regarded as only one Sefira. 2. The ten Sefirot of equal level emerge from a single coupling by striking, and the ten Sefirot that emerge one above the other emerge from five couplings by striking.

Five levels of ten Sefirot emerge from the five phases of coarseness, one above the other, through refinement.

1. Now we shall explain the ten Sefirot that emerge one above the other. Know that because of the five phases in the above vessel of Malchut, five levels emerge through the abovementioned coupling by striking, one above the other, due to the refinement of the screen and its appearance in the above five phases of coarseness in the vessel of Malchut. When the screen is over the complete coarseness in the vessel of Malchut, called the coarseness of phase four, it is considered that there are five phases in the light that is reflected from her. Therefore, they clothe all five phases of direct light. However, if the coarseness of phase four is refined, the reflected light rejected from it is too short to clothe the phase of Keter of direct light, for it has only four phases. This matter is already explained sufficiently in Inner Observation (Part 2, Item 72), study it there, and we need not elaborate on it here.

2. However, we must know that any expansion of upper light for a coupling by striking by the order of degrees of the five phases of coarseness in the above screen, although there are one hundred Sefirot in every expansion, which are ten Sefirot lengthwise and ten Sefirot thick-wise, it is still regarded as only one Sefira, named after the top Sefira in it. If the top one is Keter, they are all called Keter; if its level is the Sefira Hochma, they are all called Hochma, and so on similarly.

3. Thus, these five levels that emerge because of the refinement of the screen, one above the other, from the level of Keter to the level of Malchut, are regarded as only five Sefirot KHB TM. Although each of the levels has ten Sefirot lengthwise and ten Sefirot thick-wise, still, because all these one hundred Sefirot are on the same level, they are regarded as a single Sefira named after the top one.

4. You can therefore see the great difference between the ten Sefirot of equal level and the ten Sefirot one above the other. The ten Sefirot of equal level emerge from a single coupling by striking and are all regarded as one Sefira. However, the ten Sefirot KHB TM that emerge one above the other, emerge by five couplings of striking because the screen is refined gradually from phase four to phase three, and so on, up to the root. Each of them contains ten Sefirot lengthwise and ten Sefirot thick-wise at an equal level. Hence, these five levels are regarded as only KHB TM, one above the other, named after the top Sefirot in these five levels. Thus we have explained the great difference between the five kinds of ten Sefirot, namely: the ten Sefirot of direct light as they are in and of themselves; the ten Sefirot of direct light and reflected light whose level is equal; the ten Sefirot of NRNHY; the ten Sefirot SNGLH; and the ten Sefirot one above the other.

Chapter Five

Explains the ten Sefirot of Rosh and Toch emerging one below the other. It contains four issues:

1. A Partzuf means a complete degree that contains three times ten Sefirot of Rosh, Toch, Sof. 2. The ten Sefirot of the Rosh are but roots for the vessels, as the coarseness of the screen cannot rise from below upward. 3. After the reflected light descends and expands into ten Sefirot from above downward to the Tabur, it makes ten Sefirot of complete vessels, which are called ten Sefirot of Toch. 4. Malchut of the Rosh is called Peh; Malchut of the Guf is called Tabur.

1. Now we shall explain the ten Sefirot that emerge one below the other, which are five Partzufim AA, Abba, Ima, ZA, and Nukva. We shall first explain the difference between a Sefira and a Partzuf, which is indeed a very big difference. A Sefira is either a single phase of direct light, or ten Sefirot clothed in reflected light at an equal level. A Partzuf, however, is a complete degree, which is complete in and of itself, as complete vessels, and as the Sium [end] of the degree. Thus, each Partzuf must have three specific phases of ten Sefirot, which are called ten Sefirot of the Rosh, ten Sefirot of the Toch, and ten Sefirot of the Sof.

The reflected light that rises from the coupling by striking from below upward is but roots for vessels, and not complete vessels, and they are ten Sefirot of the Rosh.

2. The matter of the Partzuf has been explained here in the words of the ARI (Chapter 12, Items 3, 4, see Inner Light), but in order to understand the matter thoroughly I must elaborate on this. You already know that from the restriction and below, Malchut stopped being a vessel of reception for the light of Ein Sof. Instead, the reflected light that rises from her becomes the vessel of reception instead of her. It has also been explained (Chapter, Inner Light, 12) that the reflected light that rises from Malchut and above is not regarded as complete vessels of reception, but are only regarded as roots for the vessels, since the force of the screen and the coarseness in the vessel of Malchut cannot rise from the place of Malchut upward even a bit. Only afterwards, when the reflected light descends and expands the vessel of Malchut into ten Sefirot from her and within her, from above downward, the vessels are completed (Chapter 2, Inner Light, Item 3). Study it there, for here is not the place to elaborate.

The reflected light that expands from Malchut and below makes the vessels for the Toch of the Partzuf.

3. According to what is explained above, it is thoroughly understood that the ten Sefirot must first expand for a coupling by striking, in order to raise ten Sefirot of reflected light to clothe the ten Sefirot of direct light as roots of the vessels. These ten Sefirot, clothed by the reflected light that rises from below upward, are called ten Sefirot of the Rosh. It means that they are the beginning of the vessels, meaning only roots. To complete the vessels, the reflected light must descend and expand from Malchut and below her, with the entire level of direct light that clothed the Rosh from Malchut and above. By this expansion, the vessels are made and completed. This expansion is called Guf, or the Toch of the Partzuf, as the ARI explained (Chapter 12, Item 5).

The ten Sefirot of Rosh are called a look, and the ten Sefirot of Toch are called an expansion. Malchut of the Rosh is called Peh, and Malchut of the Guf is called Tabur.

4. Now we have thoroughly clarified the necessity for the ten Sefirot of the Rosh and ten Sefirot of the Guf, which must be present in each Partzuf, since we first need a coupling by striking in order to reveal the reflected light as ten Sefirot that are the roots of the vessels. When they expand from Malchut downward, the ten Sefirot emerge as complete vessels, called Guf, or ten Sefirot of the Toch. You should also know that the ARI refers to the coupling by striking that raises the reflected light from Malchut and above as ten Sefirot of Rosh, as “looking.” The ARI calls the ten Sefirot of the Guf that descend from Malchut of the Rosh and below, as “expansion.” You should also know that Malchut of the Rosh is called Peh, and Malchut of the Guf is called Tabur or Malchut of Malchut of the Rosh, and remember this.

Chapter Six

Thoroughly explains the issue of the ten Sefirot of the Toch, which are KHB TM that emerge one above the other. It contains four issues:

1. The first look is in the Peh of the Rosh to make the roots for the vessels. The second look is in the Tabur to make complete vessels. 2. Although we need the coarsest vessel for the extension of the level, still, the light that is drawn by that coarseness clothes in the more refined vessel. 3. Once the vessel of phase four was refined, the vessel of Malchut was completed, since with respect to the clothing, phase four is regarded as Malchut, and when phase three was refined, the vessel of ZA was completed, etc. 4. After the five vessels KHB TM were refined and imprinted one above the other, the light clothed them once again.

Elaborate explanation of the ten Sefirot of the Toch that emerge one above the other.

1. These words are also brought in the ARI’s words in Tree of Life, Heichal AK, Shaar AHP, Chapter 3. He ends it there with these words: “But the vessels to the Guf, which are ZAT, still did not have that power in that seeing to hit the Nefesh of Nefesh itself. By the second looking from below upward, which are the light of Akudim and the light of the Ayin [eye], the light returned and clothed the ZAT.” Thus far his words.

Why the second look is needed for the vessels.

2. In these words of the ARI you see how he elaborates and makes the precision that a second looking is needed in the vessels of the Guf, besides the looking in the Rosh since they need to have two lights, which are the light of Akudim and the light of the Ayin. We should seemingly ask, “Why was the expansion of the ten Sefirot of reflected light from Malchut and below, to produce the ten Sefirot of the Guf, not enough, and a second looking was needed?”

Only one level of ten Sefirot emerged in the first look. In the second look, five levels from five couplings emerged, one above the other.

3. We learn from the aforesaid (Chapter 4, Item 4) that the ten Sefirot that emerge at once through a coupling by striking, and whose level is equal, are regarded as only one Sefira. This means that they are named after the top Sefira in that level. Thus, by the first look that raised the reflected light from Malchut upward to the ten Sefirot of the Rosh, whose level is equal, and also by their expansion from Malchut downward, by this, the ten Sefirot of the Guf emerged on an equal level. However, here there is still only one Sefira in the Rosh, and a Sefira in the Guf. Also, you already know that a degree is not completed with less than ten Sefirot. For this reason, a second look is needed. Through the second look, ten complete Sefirot emerge, which are five levels KHB TM one above the other by five couplings by striking that come as a result of the refinement of the screen (Chapter 12, Inner Light, Item 8).

Regarding the clothing of the lights in the vessels, the more refined clothes a greater light.

4. Know that these above five levels that emerge in the Guf by the second look emerge from below upward. First, Malchut emerges, then ZA, then Bina, and above them all Keter. The reason is, according to what is written above (Chapter 11, Inner Light Item 3, Part 2, Inner Observation) that although bestowal of the more important level requires a coarser vessel, still, the light that is drawn by that coarseness cannot clothe there since the more important light clothes in the more refined vessel. It follows that although phase four of the vessel of Malchut draws the more important light, meaning the level of Keter, nevertheless, the light of Keter cannot clothe in that vessel of Malchut of phase four, but only in the vessel of Malchut that is completely refined from any coarseness, meaning after it has become as refined as the root phase, and likewise all of them.

The vessels emerged one above the other, from Malchut to the vessel of Keter.

5. It therefore turns out that after Malchut had been refined from phase four to phase three, the vessel of phase four remained without light. The vessel of Malchut that is suitable for the lower light, meaning that which is called the light of Nefesh, was formed from that. After that she was refined from phase three to phase two, and the vessel of Malchut of phase three remained without light, as well. That formed the vessel of ZA, suitable for the light of Ruach, which is one degree higher than the light of Nefesh. Then, when she was refined from phase two to phase one, phase two of Malchut remained without light, as well, thus forming the vessel of Bina, suitable for the light of Neshama. Then, when she was refined from phase one to the root phase, and phase one of Malchut remained without light, as well, the vessel of Hochma was formed, suitable for the light of Haya. The root phase of Malchut is suitable for the light of Keter, called the light of Yechida. After these five vessels KHB, ZA, and Malchut were formed one above the other, the upper light and clothed them once again, as the ARI writes (Tree of Life, Gate 6, Chapter 6).

An inverse relation between the extension of the lights and the clothing of the lights in the vessels. In an extension, the coarser is more important, while in clothing, the more refined is more important.

6. The coupling by striking on the screen of phase four produces ten Sefirot on the level of Keter and in the light of Yechida. Also, when a part of the coarseness of phase four is refined from Malchut, the level of Keter disappears from there. However, that part of Malchut of phase four becomes only a vessel for the light of Malchut, which is Nefesh. Also, a part of the coarseness of phase three in the vessel of Malchut produces the level of Hochma in the light of Haya through the coupling by striking. When that part of the coarseness of phase three was refined from Malchut, the level of Hochma disappeared. However, that part of Malchut of phase three became only a vessel for the light of ZA, which is Ruach. It is likewise with the part of the coarseness of phase two—a vessel for the light of Neshama, the part of the coarseness of phase one—a vessel for the light of Haya, and the part in her that was refined to the root phase became a vessel for the light of Yechida.

The five vessels KHB TM were made in the second looking.

7. Thus, in the second look, performed during the refinement of the screen, five vessels emerge and are made one above the other. Malchut emerges first, then ZA, then Bina, then Hochma, and then Keter.

8. The ARI wrote that “by the second look from below upward, which are the light of Akudim and the light of the Ayin, the reflected light clothed the ZAT.” He wishes to say that by the second look during the refinement of the screen, it performs four couplings by striking from below upward. Thus, it produces the ten Sefirot to clothe the ZAT, meaning for the light of the Guf of the Partzuf, called the bottom seven.

The ten Sefirot that expand from the Peh to the Tabur are called Akudim. The light that expands for a coupling by striking is called looking.

9. It is said that “they are the light of Akudim and the light of Ayin.” It is so because the above five parts of Malchut, which stand from Malchut of the Rosh to Malchut of Malchut, are called Akudim since all the lights are Akudim [tied] in one vessel, meaning in Malchut, as they are all parts of Malchut. The light that expands for a striking as the above second look is called the light of the Ayin.

Chapter Seven

Explains the ten Sefirot of the Sof of the Partzuf, and contains three issues:

1. The coarseness of the screen does not control in the ten Sefirot of the Toch because Malchut of Malchut that ends the lights is below, in the Tabur, and her coarseness cannot influence above her place. However, in the ten Sefirot of the Sof, where the ending Malchut is above them, the coarseness of the screen controls them. 2. Thus, the ten Sefirot of the Sof are called female light, since she receives and does not bestow, for she is only suitable for receiving reflected light. 3. Because of this, they end the Partzuf and stop its illumination.

The difference between from Peh to Tabur, and from Tabur downward.

1. There is great significance to the fact that the ARI always refers to every Guf by the name “seven lower Sefirot.” You already know that the coarseness and the boundary in Malchut operate only during the illumination of the reflected light from above downward, meaning from Malchut and below. Know that here there is a great difference between the illumination of reflected light from above downward, before the clothing of the light in complete vessels, meaning from the Peh to the Tabur, and the illumination of the reflected light from above downward, after there is clothing in complete vessels, meaning from Tabur and below. It is so because from above downward prior to the clothing is called the “Toch of the Partzuf,” meaning the main part of the Partzuf, for the entire direct light in the Partzuf is clothed there. That place is called “from the Peh to the Tabur of the Partzuf,” where the Peh is the Keter of Malchut and Tabur is Malchut of Malchut.

The ten Sefirot of the Sof of the Partzuf are reflected light.

2. The reflected light that descends from above downward after the clothing in the vessels is completed, is regarded as the ten Sefirot of the Sium of the Partzuf. That place is called “from Tabur downward” to the Sium of the Partzuf. The Tabur is Malchut of Malchut. From the restriction onward, she can no longer receive any of the direct light. Hence, the same ten Sefirot from the Peh to the Tabur, although they sparkle below the Tabur, too, since the direct light is not extended with the sparkling, but only the reflected light, it is thus regarded as female light, meaning receiving and not bestowing. Also, since there is no bestowal and expansion in these ten Sefirot, they end that degree.

Anything that the lower one causes in the upper one is also awarded to the lower one. There is still no reception in the Peh.

3. We could ask, “Therefore, how does the direct light pass from the Peh downward, since the Peh, too, is the phase of Malchut, who does not receive direct light from the restriction onward?” You already know that the restriction was done on phase four in the sense of her being a vessel of reception, meaning after Malchut had already expanded by herself, and clothed all the upper light. However, the Peh, which is Malchut of the Rosh, operating there from below upward, meaning that she does not have any vessels of reception, but only raises reflected light from her and above. Thus, because she caused the expansion of the ten Sefirot of the Rosh, she can also expand from there downward, from her and within her, over the four phases HB TM. The first three phases, Hochma, Bina, and Tifferet in Malchut, are suitable for receiving direct light. Only Malchut of Malchut, namely Tabur, is considered the vessel of Malchut here. The restriction rides over her and she cannot receive within her any of the direct light.

The Tabur that has come to receive is unfit for expansion with direct light, but only in reflected light

4. From this you can always discern that the Malchut that operates from below upward has the ability to expand from her and within her over four phases, and she receives direct light in the first three phases. However, the Malchut that already operates from above downward, meaning the Malchut within that Malchut that expanded, is no longer fit for receiving any direct light within her, because the force of the restriction is already riding over her. The Malchut that operates from below upward is called the Keter of Malchut, or Peh. The Malchut that operates from above downward is called the Malchut of Malchut, or Nefesh of Nefesh, or Tabur.

In the Rosh, there are only roots of the vessels, in the Toch, vessels for direct light, in the Sof, only reflected light

5. We have clarified the difference between the Rosh, Toch, and Sof of each Partzuf. The ten Sefirot of the Rosh do not have complete vessels of reception, as the reflected light that rises and clothes them from below upward is not regarded as vessels, but are useful only for capturing the direct light in the Partzuf. In this manner, it can sparkle afterwards and pass from above downward, and for this reason they are called roots of the vessels. The ten Sefirot of the Toch of the Partzuf from the Peh to the Tabur are the complete vessels where most of the clothing of the direct light in the Partzuf occurs. The ten Sefirot of the Sof of the Partzuf are regarded as female light since they are reflected light without direct light. They receive and do not bestow, and therefore end the Partzuf and stop its lights.

Chapter Eight

Begins to explain the order of the cascading of the ten Sefirot that emerge one below the other, called AA, AVI, and ZON, or Galgalta, AB, SAG, MA, and BON that are emanated from one another through cause and effect. It contains three issues:

1. The first ten Sefirot that emerged after the restriction are called Adam Kadmon. 2. Adam Kadmon is called the world of Keter because phase four operates in it for a coupling by striking. 3. The coupling for each Partzuf is in its upper Partzuf.

Explaining the reason for the cascading of the five Partzufim GASMB [Galgalta-AB-SAG-MA-BON] and their emergence from one another

1. Now we shall explain the order of the cascading of the Partzufim from one another, and how they are generated from one another by mandatory cause and effect. To use fewer words and expound on the meaning, we shall name the five phases of the Rosh as Galgalta, Eynaim, Ozen, Hotem, Peh, and the five phases of the Guf as Keter, Hochma, Bina, Zeir Anpin, and Malchut. We shall name the refinement of the screen as an ascent because an ascent means refinement. When we want to say, for instance, that phase four was refined into phase three, we shall say that Malchut rose to ZA, and be careful not to forget this.

Four fillings in the four letters HaVaYaH, which are ASMB [AB-SAG-MA-BON]

2. We shall name the five Partzufim AA, Abba, Ima, ZA, Nukva as Galgalta, AB, SAG, MA, BON, according to the Gematria of the four fillings of the name HaVaYaH. We shall call Partzuf AA, which is Keter, by the name Galgalta. Partzuf Abba, which is Hochma, also called AVI, we shall call AB, which is HaVaYaH filled with Yodin [pl. for Yod], like this: Yod (יוד), Hey (הי), Vav (ויו), Hey (הי), which amount to AB (72). Partzuf Ima, which is Bina, also called YESHSUT, we shall call SAG, which is HaVaYaH filled with Yodin, and with Aleph in the Vav, like this: Yod (יוד), Hey (הי), Vav (ואו), Hey (הי), which amount to SAG (63). We shall call Partzuf ZA by the name MA, which is HaVaYaH filled with Alephin [pl. for Aleph] like this: Yod (יוד), He (הא), Vav (ואו), He (הא), which amount to MA (45). And we shall name Partzuf Nukva, which is Malchut, by the name BON, which is HaVaYaH, filled with Heyin [pl. for Hey] like this: Yod (יוד), Heh (הה), Vav (ואו), Heh (הה). The reason for these fillings and calculations has been explained in my book Panim Meirot u Masbirot, regarding the 288 sparks, and there is nothing to add here.

The first ten Sefirot in the line of Ein Sof are called the world of Adam Kadmon. Its level reaches Keter. The coupling for each Partzuf should be in its upper one

3. You already know that the first ten Sefirot that were emanated after the restriction are called Adam Kadmon. It contains five Partzufim, Galgalta, AB, SAG, MA, BON, each of which contains its own Rosh, Toch, Sof, as has been explained above. It is generally called the world of Keter, or the world of Adam Kadmon. The reason its entirety is called Keter has been explained in “Inner Light,” that it is because the screen of phase four, in its true measure, does not operate in any other world. You should know that the coupling by striking for the ten Sefirot of the Rosh of each Partzuf must be in the Peh of the Rosh of the Partzuf above it. It is as the ARI explained here (Part 3, Item 12) regarding the four worlds ABYA, that the coupling for the ten Sefirot of Atzilut was done in the world above Atzilut, which is AK, and for Beria, it was done in Atzilut, etc.

Chapter Nine

Explains the order of the emanation of Partzuf Galgalta of AK. It contains three issues:

1. The first expansion of the light of Ein Sof for a coupling by striking. 2. The coupling was done on a screen of phase four that raises reflected light up to Keter, and ten Sefirot of the Rosh, ten Sefirot of the Toch and ten Sefirot of the Sof emerged. 3. The reason that Malchut can expand from the Peh downward to the ten Sefirot of the Guf is that all the light that the lower one causes in the upper one, the lower one is also rewarded with it. Since Malchut, with its reflected light, caused the ten Sefirot of Rosh to be captured, she acquired ten Sefirot, as well.

The ten Sefirot of Rosh of Galgalta of AK

1. First we shall explain Partzuf Galgalta of AK, which is the first Partzuf in the world of AK. First, you already know that Ein Sof expands until the coupling by striking on the screen in the vessel of Malchut. At that time, the reflected light rejected from the vessel of Malchut rises and clothes the four phases of direct light up to the level of Keter. You also know that this clothing of the ten Sefirot of direct light in the ten Sefirot of reflected light is called ten Sefirot of the Rosh, meaning roots of the vessels. It is so because the clothing of reflected light from below upward is sufficient only to capture the light in the Partzuf, but not to actually clothe it.

The reason for the expansion of Malchut of the Rosh into ten Sefirot is that each degree that causes light in the upper one, it, too, is rewarded with it

2. It is known that the law in the upper worlds is that any degree that causes an addition of light to the degree above it, that entire addition of light returns and is imparted also upon the degree that caused its appearance. Thus, since Malchut did not receive the light that belongs to her, and returned it back to its place, meaning it is the reflected light that became a clothing for the upper light, by which it captured the upper light in the Rosh. Without that reflected light, that upper light would not have been captured there at all. It therefore necessitates that the entire level of ten Sefirot of the Rosh that she caused there will expand once more into the vessel of Malchut herself. It is like ZA, about which it is said, “Three emerge from one; one exists in three.” Here, too, in Malchut, since nine Sefirot emerge from one, one exists in nine Sefirot, and both are called Guf.

The ten Sefirot of the Toch of Galgalta of AK

3. Thus, the reflected light will shine once more in the vessel of Malchut, in a way that expands her to the five phases KHB TM. Also, the ten Sefirot of direct light of the Rosh sparkle and expand in the ten Sefirot of Malchut, meaning to the Malchut in her, which is called Tabur. These above five phases of the expansion of Malchut become complete vessels for clothing the upper light in the Partzuf. This is why they are called Guf (Part 3, Chapter 2, Inner Light, Item 3, and Chapter 3, Item 1).

The ten Sefirot of the Sof of Galgalta of AK

4. From the Tabur downward, the upper light can no longer expand there due to the restriction and the screen in it. Thus, there is only an illumination of reflected light there, without direct light, which does not have the power to expand, and therefore ends the Partzuf (Chapter 7, Item 2). Thus, the Rosh, Toch, Sof of the first Partzuf of AK, called Galgalta, have been explained.

Chapter Ten

Explains the second Partzuf of AK, called AB. It contains four issues:

1. The Surrounding light refines the screen of phase four into phase three. The upper light, which does not stop shining, struck it, and the screen raised reflected light and clothed the ten Sefirot of direct light up to Hochma. It is called AB of AK. 2. There is no “some” in the spiritual. Thus, prior to receiving the coarseness of phase three, she was completely refined to the root. 3. The refinement to the root is called an ascent from Tabur to the Peh. 4. After the screen acquired the coarseness of phase three, while it was in its root in the Peh of Galgalta, it descended once more to its place—the place of the Chazeh of Galgalta of AK. A coupling by striking was made on it, and Rosh, Toch, and Sof of the Partzuf AB of AK emerged from the Peh [Chazeh] of Galgalta of AK downward.

Surrounding light refines the screen of phase four into phase three

1. You already know the law of refinement that applies to the coarseness in the vessel of Malchut. It states that even though the coarseness in the vessel of Malchut draws and causes the entire level of the Partzuf, still, after the upper light is drawn there and clothes the Partzuf, it is the nature of the surrounding light to refine the coarseness in Malchut (Part 2, Inner Observation, Item 72). Thus, after the upper light clothed in the above Partzuf Galgalta of AK, it caused a refinement of the coarseness of phase four in the screen in Malchut in it. Because of it, a new screen on Malchut of phase three emerged.

The emergence of the ten Sefirot of the Rosh at the level of Hochma on the screen of phase three

2. The upper light does not stop shining for the emanated beings for even a moment (as the ARI writes in Tree of Life, Gate 6, Chapter 7). Consequently, at the very moment when a screen on the coarseness of phase three is initiated, the light of Ein Sof promptly expands to it for a coupling by striking, where Malchut raises reflected light and clothes the upper light. However, because the coarseness of phase four has become absent, the measure of reflected light that is rejected and rises from Malchut has been diminished, and no longer reaches to clothe the level of Keter as before, but only the level of Hochma.

The level of Hochma has been separated into its own Partzuf, called AB of AK

3. You already know that just as corporeal matters are separated from one another by a distance of location, spiritual matters are separated from one another by the disparity of form that is initiated in them. The measure of the distance is as the measure of the disparity between them. Therefore, once the screen of phase three has been initiated and emerged inside Partzuf Galgalta of AK, with the new level of light, that disparity of form now separates and detaches that new level into its own distinct phase. We thus distinguish this new level as a second Partzuf of AK, called Partzuf AB of AK, whose level is only up to Hochma.

AB of AK emerged from the coupling by striking on the screen of phase three that was done in the Peh of Partzuf Galgalta of AK

4. We find that the reason and the cause for the emanation of the second Partzuf of AK is the law of refinement that always operates in the coarseness of the screen in the vessel of Malchut, because of the clothing of the upper light. Thus, after the completion of the clothing of upper light in the first Partzuf of AK, which is called Galgalta, the coarseness of phase four in the screen of Malchut had been refined to the measure of the coarseness of phase three. Consequently, this coupling by striking that is done in the screen of phase three that ascended to the Peh of Galgalta of AK, emanated the second Partzuf of AK at the level of Hochma, called Partzuf AB of AK.

The refinement of the coarseness in the screen to the root coarseness is regarded as an ascent to the Peh of the Rosh

5. However, this does not mean that immediately after Malchut was refined from phase four and stood at the coarseness of phase three, Partzuf AB was emanated and emerged there, since there is no “some” in the spiritual, and it is utterly impossible that some coarseness will be refined from Malchut, and some coarseness will remain in Malchut. Rather, since Malchut began to be refined, she must continue to be refined from all her coarseness until she is completely refined, when she is like the root phase in her, where the light of Keter is clothed (Chapter 6, Item 4). Know that this refinement to the root is called “the ascent of Malchut to Keter,” or “the ascent of Tabur to the Peh of the Rosh,” since the Peh is the Keter of Malchut, and Tabur is the Malchut of Malchut (Chapter 7, Item 4).

An ascent means refinement, and a descent means growing coarser

6. Here you must remember that an ascent means refinement, and a descent means growing coarser. More refined is regarded as higher. The issue of the standing of the ten Sefirot KHB, ZA, and Malchut of the Guf of the Partzuf one above the other from the Peh to the Tabur, does not refer to an imaginary place whatsoever, but only to the matter of refinement and coarseness. Thus, Keter, being the most refined vessel, is regarded as standing near the Peh of the Rosh of the Partzuf, meaning the highest. Malchut, who is the coarsest, is regarded as standing below, at the place of Tabur of the Guf of the Partzuf, meaning the lowest.

Equivalence of form of the lower one with the upper one is regarded as coming to the place of the upper one

7. You should understand simply that when we say that Malchut was refined from the coarseness of phase four in her and remained as refined as her root phase, it follows that because of it, she truly came to the place of her root, meaning her Keter, which is called Peh, since being as refined as it is, she is with him on the same degree.

After the screen rose and was incorporated in the Peh of Galgalta, the coarseness was renewed in it, except for the last phase

8. Hence, when Malchut is completely refined and remains in the root phase, she thus ascends to her emanator, meaning to the Peh of the Rosh, since the Peh of the Rosh is the root of all that prior expansion from above downward. There, she is incorporated in the coupling by striking that operates in Malchut of the Rosh. For this reason, Malchut receives once more the coarseness she had initially, before she was refined, except for the last phase, which is lost and does not return, since the last phase does not leave a record. Thus, by the incorporation in the coupling by striking in the Peh of the Rosh of Galgalta, she received only the coarseness of phase three, and ten Sefirot in the level of Hochma emerged on her there.

The emergence of ten Sefirot of the Rosh of AB and its descent to the place of the Chazeh of Galgalta

9. After the screen was incorporated in the coupling by striking in the Peh of the Rosh of Galgalta, and the coarseness in it had been renewed once more, it was recognized that the coarseness in it is the coarseness of the Tabur that is below the Peh of Galgalta, and does not belong to the Peh of Galgalta. This recognition is regarded as the screen being separated from the Peh of the Rosh of Galgalta and exiting it. It descended, meaning became coarser, with the coarseness of phase three in the Guf of Galgalta, called Chazeh. Since it was already incorporated with a screen of coarseness of the Rosh from the time it was in the Peh of Galgalta, the light of Ein Sof expanded to it once more for a coupling by striking, while it was at the place of the Chazeh, as well, and ten Sefirot of the Rosh at the level of Hochma emerged on it. It lacks the Keter since a screen with a coarseness of phase three draws only the level of Hochma, and they are called the Rosh of Partzuf AB of AK.

It turns out that the origin of the ten Sefirot of the Rosh of Partzuf AB of AK emerged in the Peh of Partzuf Galgalta of AK, meaning during the incorporation of the screen in the coupling by striking in the Peh of Galgalta. Afterwards, they descended from there to the place of the Chazeh, and from the coupling by striking in the place of Chazeh emerged the ten Sefirot on the level of Hochma, and clothed the Galgalta of AK from the Chazeh and above to near the Peh of Galgalta, meaning up to Hochma of the Guf of Galgalta, but not actually to the Peh, since the Peh is the Keter of the Guf of Galgalta, and the Rosh of AB lacks the Keter.

Toch, Sof of Partzuf AB of AK

10. Then that reflected light returned and expanded Malchut into ten Sefirot from her and within her: from her downward to the Malchut in her, where ten Sefirot of the Guf emerged, called the ten Sefirot of the Toch. Ten Sefirot of reflected light without [direct light], expanded from there downward, which are female light, which end the degree. Thus we have clarified Rosh, Toch, Sof of Partzuf AB of AK.

Chapter Eleven

Explains the third Partzuf of AK called SAG of AK at the level of Bina. It contains two issues:

1. After AB of AK had been completed, the surrounding light returned and refined the coarseness of phase three into phase two, and ten Sefirot of Rosh, Toch, Sof at the level of Bina emerged, and it is called SAG of AK. 2. First, the screen in the Tabur ascended to its root in the Peh, as it is written about AB of AK.

The refinement of the screen of phase three into phase two. There is no refinement in the screen of the Rosh, but rather in the screen of the Tabur.

1. After the above Partzuf AB of AK had been completed, the upper light clothed it, and the surrounding light refined the coarseness in it once more, as with Partzuf Galgalta of AK (Chapter 10, Item 4), namely the coarseness of the screen in its Malchut of Malchut, which is Malchut of the Guf of AB, called Tabur. It is so because there is no refinement in any Partzuf in Malchut of the Rosh, which is called Peh, as it operates from below upward, and the light is not limited at all within her; therefore, it does not refine her.

The emergence of Rosh, Toch, Sof of Partzuf SAG of AK

2. Malchut of AB, called Tabur, had been refined from her entire coarseness, namely the coarseness of phase three, until she became as refined as the root. It is thus considered that Malchut rose to her emanator, namely to the Peh of the Rosh of AB of AK. This Peh is the root and the emanator of the ten Sefirot of the Guf of AB of AK. Because she rose to the Peh, the root bestowed upon her coarseness as in the beginning, except for the last phase, which is lost and does not return (Chapter 10, Item 9). As a result, Malchut became coarse again, with a coarseness of phase two. We refer to her growing coarseness as a descent to her initial place, meaning in the Chazeh, near the Tabur of AB of AK, from which she came (Chapter 10, Item 10). There, a coupling by striking was done once more, and ten Sefirot of the Rosh emerged on the level of Bina, since the reflected light of phase two does not reach higher than that. Ten Sefirot of Toch and ten Sefirot of Sof expanded from there downward (Chapter 10, Items 9, 10). This Partzuf is called Partzuf SAG of AK because it has only the level of Bina. The remaining Partzufim of AK emerged likewise.

Chapter Twelve

Explains the fourth and fifth Partzufim of AK, called MA and BON of AK. It contains four issues:

1. The emergence of MA and BON of AK. 2. Coarseness is called Hevel [vapor], and the five phases in it are called Metzach [forehead], Ayin, Ozen, Hotem, Peh. 3. Phase four connects with the coarseness of phase one and the root of AK. This is why there was a coupling by striking in them. 4. The inner and outer MA and BON of AK.

The emergence of MA and BON of AK

1. Once Partzuf SAG had been completed, the surrounding light returned and refined the coarseness of phase two into phase one. Then the upper light, which never stops shining, struck it and elicited ten Sefirot on the level of ZA, called Partzuf MA of AK, and expanded into Rosh, Toch, Sof. That Partzuf is called the world of Nekudim. A refinement of the screen occurred in it, too, as in the previous Partzufim of AK, but here the refinement is regarded as the “breaking of the vessels,” since the coarseness of phase four is involved here (Part 4, Item 36), and only root coarseness remained in it. Thus, the upper light, which never stops shining, struck that root coarseness, and ten Sefirot on the level of Malchut emerged, which are regarded as Partzuf BON of AK, and it is called the world of Atzilut and BYA.

Coarseness is called Hevel [vapor] and the five phases in it are called Metzach [forehead], Ayin, Ozen, Hotem, Peh

2. We have thus thoroughly clarified the matter of the emanation of the five Partzufim of AK from one another, which are called Galgalta, AB, SAG, MA, and BON. Know that these five phases of screens are called five vapors because the coarseness in the screen is called vapor. Thus, Partzuf Galgalta of AK emerged from the vapor of the Peh, which is phase four. Partzuf AB of AK emerged from the vapor of the Hotem, which is phase three. Partzuf MA of AK emerged from the vapor of the Eynaim, which is phase one, and Partzuf BON of AK emerged from the vapor of the Metzach, which is the phase of Keter, meaning the root of the coarseness.

Phase four connects with the coarseness of phase one and the root of AK, which is why there was a coupling by striking in them

3. We might ask “But the vapor of the Eynaim, which is phase one, has faint coarseness, insufficient for a coupling by striking (as the ARI wrote in Part 3, Item 80). It is even more so with the vapor that comes from the Metzach, which is root coarseness, and is insufficient for a coupling by striking. The thing is that before a coupling on the vapor of the Eynaim was done, a new thing was established there, called the second restriction, which is the ascent of phase four to Bina. As a result, phase one and the root phase gained coarseness until it was sufficient for a coupling by striking. The reason the world of Nekudim emerged from the Eynaim is called SAG, and the world of Atzilut is called the new MA, which emerged from the Metzach since there are two levels there: male and female.

In the world of Nekudim, a record of clothing remained from phase two, which connected with the record of coarseness from phase one, and the level of SAG, called “male,” emerged on them. Likewise, in the world of Atzilut, there remained a record of clothing from phase one, which connected with the coarseness of the root phase. The level of MA, called “male,” emerged over them from their joining together. However, from the record of coarseness, which is the female level, there was only the level of BON. This is why this MA is called “The new MA,” as opposed to the level of MA in Nekudim, which is the old MA, preceding this MA.

The inner and outer MA and BON of AK

4. These two levels of MA and BON that emerged in Nekudim and in the world of Atzilut are no longer regarded as MA and BON of AK itself, but as the externality of MA and BON of AK, since they were established in the second restriction, while AK is entirely the first restriction. However, these two levels MA and BON were incorporated in the internality of AK because they passed through it and were set in it, as there is no absence in the spiritual. These MA and BON that were incorporated in AK are called MA and BON of AK, or the inner MA and BON of AK, and the world of Nekudim and the world of Atzilut clothe over them.

Chapter Thirteen

Explains the clothing of the Partzufim in one another. It contains three issues:

1. The necessity for the five Partzufim to emerge one below the other. 2. The Tabur of the upper one became the Peh of the Rosh to its lower Partzuf. Thus, each Partzuf emerges from the Malchut of Malchut of the upper one, which is called Tabur. 3. The order of the clothing of the Partzufim in one another.

The difference between the five levels one below the other, and the five levels one above the other

1. Now you can thoroughly understand the difference between the ten Sefirot KHB, ZA, Malchut that stand one above the other, and the five Partzufim Galgalta, AB, SAG, MA, BON, that stand one below the other. The ten Sefirot KHB, ZA, and Malchut emerged and were emanated during the ascent of Malchut to the emanator, occurring in each and every one of the five Partzufim (Chapter 10, Item 5).

It is so because the birth of a Partzuf requires the screen and Malchut of the previous Partzuf to rise to the Peh of the Rosh there to receive the new coarseness in a new form. At that time, a new coupling is done for the new Partzuf. Conversely, the ten Sefirot KHB ZON that emerge during the refinement of Malchut (Chapter 6, Item 5), do not receive a new coarseness. On the contrary, they ascend and become more refined each time. Refinement means ascending. Thus, phase three is emanated above phase four, and phase two above phase three, etc.

The Peh of Rosh of the lower one must emerge in the place of the Chazeh of the upper one

2. However, during the emanation of the Partzufim, when [for example] Partzuf AB emerges from Partzuf Galgalta, Malchut of the Guf of Galgalta must rise to the place of the Peh of the Rosh of Galgalta. There, she receives the coarseness of phase three once more (Chapter 10, Items 8, 9). Acquiring the coarseness means returning to its place, to the Tabur of Partzuf Galgalta, as in the beginning. It is written there that the new coupling by striking in phase three necessarily occurred in the place of the Tabur (now called Chazeh) of Partzuf Galgalta. Thus you see that Malchut of the Rosh of Partzuf AB is in the place of Tabur of Partzuf Galgalta. Accordingly, you will always find that Malchut of the Guf of the upper Partzuf becomes Malchut of the Rosh of the Partzuf below it. In other words, the Peh of the Rosh of the lower one is made from the Tabur of the upper one.

Five Partzufim must emerge one below the other

3. In this manner, the Peh of the Tabur of Galgalta became the Peh of the Rosh of AB, the Peh of the Tabur of AB became the Peh of the Rosh of SAG, the Peh of the Tabur of SAG became the Peh of the Rosh of MA, the Peh of the Tabur of MA became the Peh of the Rosh of BON. Thus, the five Partzufim must emerge one below the other, as opposed to the inner ten Sefirot in each Partzuf that emerge one above the other.

Each Partzuf emerges from Malchut of Malchut of the upper one

4. From here comes the rule that each Partzuf is emanated by the power of Malchut of Malchut in the upper one. As has been explained, Malchut of the Guf in the upper Partzuf, called Tabur of the upper one, is the emanator of its subsequent Partzuf.

For instance: Through the ascent of the Tabur of Partzuf of Galgalta to the Peh of the Rosh of Galgalta, it receives coarseness of phase three there, on whose coupling emerges the subsequent Partzuf, called AB. This Tabur of Galgalta is Malchut of Malchut of Galgalta, because the Peh is Malchut, and the Tabur is Malchut of Malchut. Thus, Malchut of Malchut of the upper one is the root and the emanator of its lower one.

The order of the clothing of the five Partzufim of AK one on top of the other

5. You should still understand the order of the clothing in the five Partzufim of AK. The Peh of the Rosh of Partzuf AB stands at the place of Tabur of Partzuf Galgalta (Item 3), and is extended from below upward to the Peh of the Rosh of Galgalta because there, it is regarded as the complete level of ten Sefirot of the Rosh of AB due to the Tabur of Galgalta that ascended there and received the coarseness for its coupling (Item 2). This is why we say that ten Sefirot of the Rosh of AB stand and clothe the ten Sefirot of the Toch of Galgalta, meaning from the Peh to the Tabur. Thus, the Rosh of Partzuf Galgalta always remains exposed, without clothing.

The reason there is no clothing in the Rosh

6. Similarly, the ten Sefirot of the Rosh of Partzuf SAG also clothe the ten Sefirot of the Toch of AB, and the ten Sefirot of the Rosh of Partzuf MA clothe the ten Sefirot of the Toch of Partzuf SAG, and so on likewise. In other words, for the above reason, too, regarding the clothing of AB to Partzuf Galgalta, because they all have a single reason: They all emerge by the power of the ascent of the Tabur of the upper one to the Peh of the upper one. Consequently, the ten Sefirot of Rosh of the lower one stand in the place of the ten Sefirot of Toch of the upper one, meaning from the Peh to the Tabur. From the Peh of every upper one and above, it always remains exposed, without any clothing.

Chapter Fourteen

Explains that there were two restrictions in the worlds.

The first restriction was only on Malchut, and the upper nine were clear of any restriction. In the second restriction, the restriction intervened from Bina downward of every degree, and Bina, Tifferet, and Malchut went out of each degree.

The Sium that was made in the place of Bina is called Parsa

1. Now we shall explain the ten Sefirot called the “five worlds” Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya. Here we must know the two restrictions that were made in the worlds. First, the restriction was only on the vessel of Malchut, not to receive the light of Ein Sof into her. The first nine Sefirot remained clear of any screen and restriction, as written in Part 1. From this phase emerged the first three Partzufim in the world of AK, called Galgalta, AB, SAG, as we have explained in Chapter 12.

After that, in that Partzuf Nekudot of SAG of AK, there was a second restriction, where the Malchut that ends the line of the light of Ein Sof that stood at the point of this world rose to the place of the Chazeh of Partzuf Nekudot of SAG of AK. It ended the line of the light of Ein Sof there, and half of Tifferet and NHYM from the Chazeh of the Partzuf downward remained empty, without light. Just as a new Sium was done on the light of the line in general, in the place of the Chazeh of Partzuf Nekudot of SAG of AK because of the ascent of Malchut to Bina of the Guf, called Tifferet, so it occurred in the inner ten Sefirot of each and every degree: Malchut of that degree rose to Bina of that degree and ended the degree there. Bina and TM of that degree went out from the degree and fell into the degree below it. That new Sium that was made in the second restriction in the place of Bina, or Tifferet, is called Parsa.

The general Parsa interrupts between Atzilut and BYA

2. Now we shall speak from the perspective of the general Parsa. The ending Malchut that stood at the point of this world, rose to the place of the Chazeh of Partzuf Nekudot of SAG of AK, and ended the light of the line there. That Sium which was made in the place of the Chazeh is called “the general Parsa.” The world of Atzilut emerged from this Parsa and above. From this Parsa downward, in the place that has been emptied of the light of the line of Ein Sof, emerged the three worlds Beria, Yetzira, Assiya, through the light of consequence. Thus, in the place of the half of Tifferet, emerged the world of Beria; in the place of Netzah, Hod, Yesod, emerged the world of Yetzira; and in the place of Malchut emerged the world of Assiya. Following special corrections, the world of Beria receives through the screen of phase two from YESHSUT of Atzilut. The world of Yetzira receives from ZA of Atzilut through the screen of phase one, and the world of Assiya receives from Malchut of Atzilut through the screen of the root of coarseness.

ABYA are four levels HB TM

3. Hence, there are five worlds named KHB TM. The world of AK has the degree of Keter, meaning the ten Sefirot of Partzuf Galgalta of AK. This is because the level of each world is measured according to the level of its first Partzuf, just like the measure of the level in the Sefirot is according to its top Sefira. The world of Atzilut has the level of Hochma, meaning in the ten Sefirot of Partzuf AA of Atzilut, which is regarded as the first Partzuf, because Atik is higher than Atzilut. The world of Beria has the level of Bina, meaning YESHSUT, the world of Yetzira—the level of ZA, and the world of Assiya—the level of Malchut.

The main difference between AK and ABYA is that AK is from the first restriction, while ABYA are from the second restriction. Atzilut is above the general Parsa and BYA are below that Parsa.

4. The main difference between these five worlds are a result of the two restrictions. The world of Adam Kadmon is from the first restriction, where the line of Ein Sof shines in it down to the point of this world. Its nine Sefirot are clear of any screen and restriction. Conversely, the four worlds ABYA are from the second restriction, where from Bina downward in each of their degree, the restriction of Malchut is already involved, due to the ascent of Malchut to Bina of each degree. Even though the world of Atzilut is from the second restriction, it is still clear of any screen and restriction because it stands from the general Parsa upward. Thus, the light of the line of Ein Sof shines in it to its end, meaning to the Parsa, which is the place of the Chazeh of the Partzuf Nekudot of SAG of AK.

The world of Beria is already under the general Parsa, meaning after the light from the line of Ein Sof has stopped. It has only the light of consequence from the light of the line. Nevertheless, since it stands in the place of half of Tifferet of Nekudot of SAG of AK, and Tifferet is regarded as Bina of the Guf, since KHB of the Guf are called HGT, it has been corrected to receive the illumination of Bina, which is YESHSUT. The world of Yetzira, standing at the place of NHY of the Partzuf Nekudot of SAG of AK, namely the phase of ZA, has been corrected to receive the illumination of ZA of Atzilut. The world of Assiya, which stands at the place of Malchut of Partzuf Nekudot of SAG of AK, has been corrected to receive the illumination of Malchut of Atzilut.

5. You can therefore see that in AK, before the second restriction occurred, there was no actual screen except at the point of this world, which is its Sium Raglin. All the above-mentioned screens in AK above the point of this world are but operations of that screen. It is known that the coarseness of the screen cannot rise above its place even a bit. Thus, only the effects of the screen rise above its place, but they are devoid of any coarseness. Therefore, there are no coarseness and screens at all in AK, although its screen is the coarsest of all the worlds, being that it is phase four. It is so because this coarseness begins to operate only from its Sium Raglin downward, which is only at the point of this world.

6. The second restriction occurred in the world of Atzilut, and the Parsa has been erected between Atzilut and BYA due to the ascent of Malchut of phase four from the point of this world to the place of the Chazeh of Partzuf Nekudot of SAG of AK. It stopped the light of Atzilut there, and this new Sium is called Parsa. For this reason, the Sium Raglin of all the Partzufim of Atzilut stopped in the place of that Parsa, for the light of Ein Sof does not shine anymore, but only a light of consequence. The screen of phase three is in that Parsa, ending the Raglaim of AA, due to the incorporation of phase four in the Parsa, as well as the screens of the rest of the Partzufim. Thus, from the Parsa downward, the power of the screen dominates, as it stopped the upper light from Ein Sof.

However, there is no screen at all from the Parsa upward. Instead, all the above-mentioned screens from the screen of Sium Raglin of Atzilut and above, are but operations that rise by the power of the screen of Sium Raglin of the five Partzufim of Atzilut. Although they receive all their illuminations by the screen of Sium Raglin, they do not receive any of its coarseness, as the coarseness of the screen cannot rise above its place. For this reason, there is no screen whatsoever in all the Partzufim of Atzilut.

Chapter Fifteen

Explains the issue of Keter and ABYA in the five Partzufim of Atzilut and in all the degrees. It contains two issues:

1. The Parsa in the Chazeh of Atzilut is an incorporation from the general Parsa, by which the world of Atzilut itself is divided into ABYA. 2. Just as the world of Atzilut is divided into ABYA by the power of the general Parsa, each and every degree is divided into inner ABYA.

1. Now we shall explain the phases of Keter and ABYA in the five Partzufim of Atzilut. AA is Keter, and upper AVI, which clothe AA from the Peh to his Chazeh, are Atzilut, YESHSUT, which clothe AA from the Chazeh to the Tabur, are Beria, and ZA and Malchut, which clothe AA from the Tabur downward, are Yetzira and Assiya.

The Parsa in the Chazeh of AA of Atzilut is an incorporation from the general Parsa, by which the world of Atzilut itself is divided into ABYA.

2. The reason for these names is that after Partzuf Nekudot of SAG of AK has been divided at its Chazeh, where from the Chazeh and above stands the world of Atzilut, and from the Chazeh and below stand the three worlds BYA that emerged from the line of the light of Ein Sof, as was written in the previous chapter, it is incorporated also in the world of Atzilut itself, as an incorporation of the upper one from the lower one. AA is the core of the world of Atzilut, for as the level of each ten Sefirot is measured by its top Sefira, each world is measured according to the level of its first Partzuf, divided also at the Chazeh, where from the Chazeh and above, it is regarded as Atzilut, and from the Chazeh and below, as BYA in Atzilut. The Parsa at the place of the Chazeh of AA is an incorporation from the general Parsa that stands under the Sium of the entire Atzilut.

Thus, AA itself, whose Rosh is exposed without clothing, is regarded as Keter. AVI, which clothe it up to the Chazeh, are clear of even the incorporation of the Parsa and are regarded as Atzilut. YESHSUT, however, which stands below the Parsa at the Chazeh of AA, where the general Parsa is incorporated, are regarded as Beria. ZA clothes only NHY of AA, and is regarded as Yetzira; and Malchut, which clothes Malchut of AA, is regarded as Assiya. Now you can see how the three worlds BYA are connected in YESHSUT and ZON of Atzilut, which clothe from the Chazeh of AA and below.

Just as Atzilut is divided into ABYA through the incorporation of the general Parsa, each and every degree is divided into inner ABYA

3. This also explains the matter of the ten Sefirot of Keter and ABYA in each and every Partzuf in the Partzufim of ABYA. As has been explained in the general world of Atzilut, which is AA that was divided at the Chazeh, that its Rosh is Keter, and from its Peh to its Chazeh it is Atzilut, from its Chazeh to its Tabur, it is Beria, and from its Tabur down, it is Yetzira and Assiya. This pertains to all the inner Partzufim in ABYA. In each and every Partzuf in them, the Rosh is regarded as Keter, from the Peh to the Chazeh, as Atzilut, from the Chazeh to the Tabur as Beria, and from Tabur down, as Yetzira and Assiya.