Additional Explanation on the Matter of the Inversion of the Anterior and the Order of Making Vessels
Brought here from Item 15 to Item 20 in the words of the ARI
Although matters are clear enough in their place in Inner Light there, I still found that the readers become confused, and it is difficult for them to arrange the matters and understand the words of the ARI there.
It is so because here we must remember the matter of the departure of the light, and the matter of the refinement of the screen separately, as well as the matter of the inversion of the anterior of the vessels separately. On top of that, we must remember the picture depiction of the vessels, each of them in itself.
The making of the vessels is done only after the departure of the last light from the vessel, as the ARI says in Item 27. He says, “Know that all those vessels did not gain coarseness and become vessels until after the departure of the light of Malchut. At that time, he turned his anterior from the vessel.” Thus, the matter of the inversion of the anterior of the vessels begins in each and every vessel from the time of the departure the light of Malchut from it.
You already know the attribute of the vessels, that each and everyone must have coarseness that is adequate to its the level of light, as the vessel is named only after the highest Sefira in its level. If the highest Sefira is Hochma, it is called merely a vessel of Hochma, although all the Sefirot below Hochma are necessarily there. Similarly, if the highest Sefira is Keter, it is only called the vessel of Keter, etc., similarly.
You also know the measure of the coarseness in each vessel, which is necessary for the measure of its level. The vessel of Keter, in which there is the level of Yechida, must be in a vessel of coarseness of phase four. If the screen on the coarseness of phase four in the vessel is refined, the entire the light of Keter immediately disappears from there, as it is only the light of Yechida. However, it contains all the lights below that light. Moreover, had the vessel itself been lacking the coarseness of phase four, it would not have been qualified to receive the screen of phase four at all. Thus, it is certain that it is not at all the vessel of Keter that is arranged only according to the coarseness in it. It is likewise in all the vessels, and this is simple, since once there is the coarseness in the vessel itself, then we are speaking about the screen. However, if the vessel itself is missing, the screen will not be able to complete it, since a screen means a detainment on a certain measure of coarseness in the vessel.
You also know that the matter of the coarseness in the vessel and the matter of the clothing of the light are two opposites. For example, the vessel of Malchut has coarseness of phase four. Yet, it is unfit to clothe the level of Yechida for that, since she lacks the clothing of that level, which is the vessel of Keter. It follows, that the distinction between the vessel of Keter and the vessel of Malchut is that the vessel of Keter has phase four of extension, as well as the phase of Keter of clothing. Conversely, the vessel of Malchut has only phase four of extension, but is devoid of phase four of clothing, meaning the vessel of Keter. Similarly, the difference between the vessel of Hochma and the vessel of ZA is that the vessel of Hochma has phase three of extension, as well as the vessel of Hochma, which is phase three of clothing. However, the vessel of ZA has only phase three of extension, and only the vessel of ZA from the phase of clothing since it is fit to clothe only the level of Ruach, which is the level of phase one, lacking phase three of clothing.
Now you understand that when the light departs from Malchut because the screen of phase four has been refined, when Malchut rises to ZA, in fact, only the light of Yechida has departed from the Partzuf, from the vessel of Keter, since now it lacks the extension. However, the light of Malchut did not depart at all since it rose to the vessel of ZA. Nonetheless, by that, only the vessel of Malchut was made, and not the vessel of Keter. This is so because the vessel of Malchut remained entirely without light. However, the vessel of Keter still has light. Although it is the light of Hochma, which is much lower than itself, it is not considered sufficient departure to turn its anterior downward. It will make a vessel only after the light of Malchut has departed from the vessel of Keter, too, as the ARI says above. Hence, Malchut alone becomes a vessel since she is completely without light.
Also, when, for example, the light of Malchut departs from ZA and rises to Bina, the vessel of ZA turns its anterior downward, even though the light ZA has not yet departed, since it rose to Bina, but the light of Hochma has now departed from the vessel of Hochma. Nevertheless, Hochma did not become a vessel; only ZA was made into a vessel since only ZA remains now without light, while in the vessel of Hochma, there is still the light of Bina, etc., similarly.
It therefore follows that after all the lights have departed from the Partzuf, and all the vessels remained with the anterior of the lower one in the posterior of the upper one, except for the vessels of Keter and Hochma, which remained face-to-face, since then all the vessels turned their anterior as in the beginning, and the anterior of the vessel of Malchut, which is phase four, is opposite the posterior of the vessel of ZA, which is phase two. Also, the anterior of the vessel of ZA, which is phase three, is opposite the posterior of the vessel of Bina, which is phase one. The anterior of Bina, which is phase two, is opposite the posterior of Hochma, which is also phase two, but the Keter keeps its anterior downward because it cannot return its anterior as in the beginning since the record of phase four disappeared. For this reason, it remained in phase three below, opposite Hochma, whose anterior is also phase three. Thus, Keter and Hochma are found to be face-to-face.
We must also understand that the matter of the measurements of level that are extended according to the coarseness in the screen, are arranged according to the measure of the clothing of the Sefirot of direct light. For example, when it says “the level of phase one,” it refers to the measure of light that phase three of direct light, called ZA, can receive within it, which is two lights, Ruach-Nefesh. Also, when it talks about the level of phase two, it means the measure of clothing in phase two of direct light. Also, the level of Hochma is as the measure of the clothing of Hochma of direct light, etc., similarly.