Questions and Answers on the Meaning of the Words

1. What is descending reflected light

During the refinement of the screen from phase to phase, for example from phase four to phase three, when there is a coupling by striking in phase three, the illumination of the coupling from phase three descends into phase four, which is empty of light. This illumination is called “Descending reflected light.” (Part 4, Chapter 4, Item 32)

2. What is surrounding light

All the light rejected from Tabur down of each Partzuf because of the coupling by striking in the screen on the Malchut of the Rosh of the Partzuf is called surrounding light.

3. What is a light that comes on the way back

The four levels, Hochma, Bina, ZA, and Malchut that emerge by the coupling during the refinement is called “light that comes on the way back.” This is because then the lights gradually depart, and the couplings are performed only because the upper light does not stop shining even for a minute. Hence, it is found to be copulating with the screen in the degrees it reaches on the path of its refinement. For this reason, they are not regarded as lights of mercy, which is called direct light, but as judgment, which is called reflected light. (Part 4, Chapter 3, Item 2)

4. What is the light of Malchut

The force of the screen and the reflected light in it, which exist in the vessel of Malchut, is called the light of Malchut. The refined light of the record of Malchut is also called light of Malchut. ‎(Part 4, Chapter 4, Item 32)‎

5. What is coarse and crude light

After the departure of the ten Sefirot of direct light from the ten Sefirot of reflected light that clothed them, the reflected light remained below, as “coarse and crude light,” as they are empty of light. Then their coarseness appears and they become distinguished as a vessel. However, before the direct light expanded from the reflected light, they are seemingly mixed with one another. ‎(Part 4, Chapter 6, Item 2)‎

6. What is the light of Akudim‎

The first expansion from Malchut of the Rosh of AK from above downward to Malchut of the Guf of AK is called Akudim. This is because all the ten Sefirot are Akudim [lit. bound] there in a single vessel of Malchut, as the other nine Sefirot still did not have vessels. It is regarded as direct light and mercy, called “The first light.” ‎(Part 4, Chapter 3, Item 9)

7. What is the light of the record‎

After their departure, the lights of Akudim left records behind them in the places they were, which are direct light, as is their light in general. ‎(Part 4, Chapter 3, Item 2)

8. What are letters

See Item Falling Sparks. ‎(Part 4, Chapter 3, Item 11)‎

9. What are posteriors

The part of the vessel that is not intended for reception or bestowal is called posterior. See Item “Through the posteriors.” ‎(Part 4, Chapter 3, Item 6)‎

10. What is the posterior of Keter‎

When the screen of phase four has been refined, and the level of Keter has departed from there, it left phase four in the dark, without light. That force of judgment is called posterior, and it remains engraved there in a vessel of phase four until it receives its correction. The same is true for all the levels. ‎(Part 4, Chapter 3, Item 6)

11. What is a mirror that does not shine

Malchut is called a mirror that does not shine for two reasons: 1. Since the light of Malchut did not leave a record after its departure, as did the other lights. The second is because the lights were switched in the second expansion. The light of Hochma came in the vessel of Keter, the light of Bina in the vessel of Hochma, etc. Finally, the light of Malchut came in the vessel of ZA, and the vessel Malchut remained without light. (Part 4, Chapter 4, Item 30)

12. What is revocation

After the light departs from the vessel, and before it receives its correction, to become fitting for clothing the light once more, it is regarded as “Revocation” of the vessel, like a vessel whose usage has been revoked. ‎(Part 4, Chapter 4, Item 7)‎

13. What is a Guf‎

The clothing of the lights in the vessels should first be in “potential,” and then in “actuality.” The clothing of ten Sefirot in potential is called Rosh, and the actual clothing of the ten Sefirot is called Guf. ‎(Part 4, Chapter 1, Inner Light, Item 30)

14. What causes the vessel

The expansion of the light and its consequent departure cause the existence of the vessel. (Part 4, Chapter 1, Item 9)

15. What is a wall

The light is limited and measured only by the measure of the coarseness in the screen. The greater the coarseness, the greater the level of the light. Thus, the coarseness is regarded as the vessel and the receptacle for the light. Because of this, the coarseness is regarded as the wall of the vessel, as the entire vessel is but its walls. The four phases in the coarseness are as four layers in the thickness of the wall, clothing one another. They are regarded as internality and externality. The greatest coarseness in the wall of the vessel that draws and measures the abundance is regarded as the internality of the vessel, and the other, more refined phases, are regarded as the externality of the vessel. If there is coarseness of phase four there, then it is the internality of the vessel, phase three is external to it, and phase two is external to phase three, and phase one is external to phase two. All of them together are called “wall.” ‎(Part 4, Chapter 5, Item 3)‎

16. What is through the posterior‎

The outer phases in the wall of the vessel (see “Wall”) are also called “The posterior of the vessel.” It is so because only the inner side of the vessel is considered shining, since the light is limited and tied to it. However, the externality, which does not operate in the drawing of the light, is regarded as not shining and is called posterior. Hence, the levels that emerge over the screen during its refinement are regarded as emerging “Through the posterior” because these emerge on three phases that are more refined than phase four, external to her; they emerge through the externality and the posterior of phase four. ‎(Part 4, Chapter 3, Item 6)

17. What is through the sides

There are two sides to the light of Hassadim: right and left. Plentitude of Hassadim is called “right hand side,” and meagerness of Hassadim is called “left hand side.” They are called “sides” to indicate that they are both of equal merit, like two sides of the same level. As there are important corrections in the multiplicity of Hassadim, so there are important corrections in the meagerness of Hassadim. The place where the abundance manifests in the joining of the two sides together is called “through the sides.” ‎(Part 4, Chapter 5, Item 1)‎

18. What are five Hassadim

The five phases KHB, ZA and Malchut are sometimes regarded as “five Hassadim.” It means that in a place where there is no light of Hochma in GAR KHB, but merely light of Hassadim, the five phases are then called five Hassadim: HGT, Netzah, and Hod. (Part 4, Chapter 6, Item 8)

19. What are five edges

The above Five Hassadim, in Item 18, called HGT NH, are in fact the five phases KHB, ZA, and Malchut. However, because the first three phases do not have light of Hochma, but only light of Hassadim, they are called HGT NH, designating that the three phases KHB of ZA are only in light of Hassadim. His own phase is called Netzah, and the incorporation of Malchut in ZA is called Hod. Hence, they are called “five edges,” to show that each edge indicates a unique phase in the five phases KHB ZON of direct light, contained in ZA. However, Yesod of ZA is not a unique edge, for there are no more than five phases of direct light. Instead, Yesod of ZA is an incorporation of all five edges together, in a way that there are twice these five phases in ZA: The first is in particular, where each phase is separated in and of itself, regarded as a unique edge, called HGT NH. The second is general, where they are all incorporated together and are mixed in one another. This is called Yesod ZA. (Part 4, Chapter 6, Item 8)

20. What is limitation of the light

All the measures and amounts and multiplication of forms in the light come from the coarseness in the screen and its refinement. In that state, it generates different levels and forms; this is why it is called “limitation of the light.” (Part 4, Chapter 1, Item 5)

21. What is potential limitation

The detaining force in the screen of Malchut of the Rosh, which detains the upper light from spreading in Malchut, that detainment is only “in potential,” not “in actuality.” Even the clothing of the first nine Sefirot there is only “potential” clothing. Both the clothing and the rejection of the light manifest in actuality only in the Guf. (Part 3, Chapter 12, Item 3)

22. What is actual limitation

The limitation of the screen in Malchut of the Rosh is only in “potential.” It does not appear in actuality except in the screen in Malchut of the Guf, called Tabur, see Item 26. (Part 3, Chapter 12, Item 3)

23. What is the first looking

See Part 3, Questions and Answers on the Meaning of the Words, Item 36.

24. What is the second looking

See Part 3, Questions and Answers on the Meaning of the Words, Item 37.

25. What is clothing in potential

See “potential limitation.”

26. What is actual clothing

Everything that is done in a coupling by striking of the upper light in the screen of Malchut of the Rosh, meaning in rejection of the light from Malchut and below, and the clothing of the light to the nine Sefirot from Malchut and above, does not actually appear there, except in the screen of Malchut of Guf, called Tabur. The light is rejected from the Tabur down, and clothes in the nine Sefirot from Tabur up. (Part 4, Chapter 1, Inner Light, Item 30)

27. What is yearning for its origin

When the light yearns for equivalence of form, to be as refined as the Emanator, and hence wants to depart from the clothing in the vessels, this departure is called “yearning for its origin.” This is extended by the striking of inner light and surrounding light on each other. You must understand that this does not refer to the upper light itself, but to the ten Sefirot of direct light, which already have a reciprocal relation between the light and its clothing, which is why they are called Sefirot. Indeed, we have no uttering and speech in the upper light itself, for there is no attainment in the light without a garment or a vessel. (Part 4, Chapter 3, Item 10)

28. What is return to the Emanator

The departure of the consequential light from the refinement of the screen is called “return to the Emanator,” to Malchut of the Rosh, the Emanator of the ten Sefirot called Guf. They are renewed and expand a second time by their ascent there, by way of the second expansion. Similarly, any new expansion that emerges solely by the return of the lights to the Emanator, in a way that any return of lights to the Emanator is in order to generate a new Partzuf. (Part 4, Chapter 3, Item 1)

29. What is a particular Hesed

See “five Hassadim” and five edges where HGT NH of ZA are five phases KHB ZON of direct light, which are merely five Hassadim due to the lack of light of Hochma in the GAR of ZA. However, Yesod of ZA is not counted among the five Hassadim because there are no more than five phases. Rather, Yesod is an incorporation of the five phases together and their mixture in one another. It is not a particular edge that could be regarded as a particular Hesed from the five Hassadim. (Part 4, Chapter 6, Item 8)

30. What is half the thickness of the wall

See “wall.” The externality and internality in the wall of the vessel are regarded as two halves in the walls of the vessel, meaning that the coarser half of the “thickness of the wall” is called the internality of the vessel, and it operates with the inner light. The half of the thickness of the wall that is not that coarse is called the externality of the vessel, and it operates with the surrounding light. (Part 4, Chapter 5, Item 3)

31. What is Tabur

Malchut of the Guf, where the limitation and the actual rejection of the light begins, is called Tabur. (Part 4, Chapter 1, Item 8)

32. What are tastes

The expansion of light from above downward, meaning from the Peh of AK to the Tabur, is called tastes, after the verse, “and the palate tastes its food.” (Part 4, Chapter 3, Item 11)

33. What are right and left

See Item 17 “through the sides.”

34. What are potential ten Sefirot

The Sefirot do not manifest in the ten Sefirot of the Rosh, but are merely as ten Sefirot in potential, meaning a root. It is like a seed which is the root of the tree while the tree is not apparent in it, see Part 2, Questions and Answers on the Meaning of the Words, Item 55. (Part 4, Chapter 1, Item 5)

35. What is a vessel for surrounding light

Half the thickness of the outer wall in the vessel operates for the surrounding light, see Item 30, “half the thickness of the wall.” (Part 4, Chapter 5, Item 3)

36. What is the vessel of Malchut

Phase four of direct light, which is the coarseness over which there was the restriction not to receive in her great measure, is called the vessel of Malchut. (Part 3, Chapter 1, Item 2)

37. What are the general five edges

In Yesod of ZA, there are the general five edges HGT NH of ZA, see Item 19 “five edges.” (Part 4, Chapter 6, Item 8)

38. What is sustaining the vessel

A small illumination that is not enough for expansion, but only to keep the shape of the vessel intact, this illumination is called “sustaining the vessel.” (Part 4, Chapter 2, Item 8)

39. What is upper whiteness

Before the light clothes the vessels, it is called “upper whiteness.” It means that there are no shades in it at all, for all the shades come only from the vessels. (Part 4, Chapter 1, Item 3)

40. What is the Emanator

Malchut of the Rosh is regarded as the Emanator with respect to the ten Sefirot called Guf. Also, every upper degree is regarded as the Emanator of the degree below it. (Part 4, Chapter 3, Item 4)

41. What is confined

When the light is captured and dependent on the measure of the coarseness in the vessel, and cannot expand there more or less than the measure of coarseness in it, it is regarded as being “confined‎” inside the vessel, see Item 20, “limitation of the light.” (Part 4, Chapter 5, Item 3)

42. What is striking and clashing

When lights of opposite nature from each other, and come to clothe a single carrier, such as surrounding light and inner light, the same measure of coarseness in the screen that draws and increases the inner light, rejects and detains the surrounding light from clothing in the Partzuf. Since both come to clothe in the Partzuf, they strike and clash with each other until the surrounding light overpowers and refines the detaining coarseness in the screen, the inner light departs from there, and the surrounding light acquires external vessels in the Partzuf, and shines within them. (Part 4, Chapter 1, Item 3)

43. What is mixed

When lights adhere to one another because of their equivalence of form with one another, it is called “connecting the lights.” However, if there is disparity of form between them, and they connect because of some connection between them that equalizes them, it is called “mixed” together. It is so because the disparity of form between them does not let them adhere together truly into one, but there necessarily remains a difference between them. However, equalizing the merit they have acquired mixes them together in each other until it is impossible to tell poor from rich.

Such is the direct light clothed in reflected light: Since the direct light cannot shine at all, but only according to the measure of reflected light, they are regarded as being mixed together, since the coarseness in the reflected light has the same merit and importance as the refinement in the direct light. Thus, the coarseness and refinement are mixed in one another and the disparity of form between them is indistinguishable. (Part 4, Chapter 6, Item 2)

44. What are receivers

The ten Sefirot of the Guf are always called “receivers” since the light comes to them from above downward. (Part 4, Chapter 3, Item 3)

45. What is origin of the lights

Malchut of the Rosh is considered the “origin of the lights” because of the reflected light that she raises and clothes the ten Sefirot of the Rosh, and brings them into the Guf. (Part 4, Chapter 6, Item 15)

46. What are sparks

Illuminations that tend to be extinguished and might be reawakened and ignited and shine once more as in the beginning are called sparks, since they resemble the sparks that remain after a fire, or those that emerge from under the hammer in the hands of a craftsman. Although they seem to be extinguishing, they might still ignite into a great and terrible flame. Such illuminations occur only in reflected light. (Part 4, Chapter 3, Item 10)

47. What are falling sparks

During the refinement of the screen, the illumination of the coupling descends from the upper phase to the lower phase, which is empty of her light. Such was when the screen was refined from phase three to phase two, and phase three was emptied of her light. Then the illumination of the coupling descended from phase two into the empty phase three. Because the record that remains in phase three is opposite from the descending illumination, they strike and clash with each other. However, the descending reflected light overpowers the record, whose coupling had stopped, and the reflected light descends into the vessel. The record that cannot be together with it in one carrier departs from there.

Thus, the illumination of the coupling that descends into the empty vessel is called “falling sparks” because soon, the coupling from phase two stops, too, and rises to phase one, the illuminations quench, and the record descends once more into her vessel, for now there is no merit to the descending reflected light over the record since both are after the departure of their coupling. Since the light of the record is far more valuable than the descending reflected light, the record overcomes them now and revokes the illumination of the sparks that fall into her vessel so she can clothe there. This matter is called striking and clashing, for at one time, the descending reflected light overpowers, and another time, the record. (Part 4, Chapter 3, Item 11)

48. What are dots

The four levels that come out through a coupling by striking during the refinement of the screen are called dots. They are also called reflected light, and they are judgment. (Part 4, Chapter 3, Item 11)

49. What is around

Each Partzuf is divided into two: From Malchut of the Guf and above, where all the lights stand, it is called anterior, and a second part, from Malchut of the Guf and below, where the direct light is rejected and does not shine, and is therefore called posterior. However, there is an illumination that passes from the anterior side of the Partzuf and shines to the posterior side of the Partzuf. This manner of illumination is called “from around,” because the part of the Partzuf from the Tabur downward cannot receive the light in straightness, but only from “around,” which is a special correction that will be explained in its place. (Part 4, Chapter 5, Item 1)

50. What is tolerating

“Tolerating” means a place where the vessel is fitting to clothe the light, but does not clothe it because of its own choice. This is a very subtle matter, said only about the ten Sefirot of the Rosh, where there is no actual clothing (see “potential clothing”). It is unthinkable that the vessels of the Guf are more worthy of clothing the lights than the vessels of the Rosh, and yet, there is no clothing in the Rosh, but only in the Guf. This is because the reflected light of the Rosh does not tolerate the state of clothing since it stands from below upward. This standing designates resistance to clothing, for it does not tolerate the clothing. (Part 4, Chapter 1, Item 5)

51. What is end of the ascent

When the screen begins to be refined from phase to phase, such as from phase four to phase three, we can discern there the continuation of the refinement, meaning before it reaches the point of coarseness in phase three. In that state, the Partzuf is without any light, as the coupling in phase four has already stopped but has not yet reached the coupling of phase three. We should distinguish the state of the “end of the ascent,” meaning after the refinement of the entire coarseness of phase four is completed, and reached the coarseness of phase three. In that state, the upper light, which does not stop shining even for a minute, makes a coupling with her and elicits a new level of Hochma. Now the light returns to expand in the Partzuf as before, but on the level of Hochma, which is lower than the previous level. (Part 4, Chapter 6, Item 21)

52. What is the thickness of the wall

The entire substance of the receptacle of the vessel is the coarseness in it. Hence, the four phases of coarseness are regarded as surrounding each other, and together, they make the wall of the vessel. The coarser than the other is more internal (see Item 30, “Half the thickness of the Wall”). (Part 4, Chapter 5, Item 3)

53. What is ascent of the lights

See Item 28, “return of the lights to the Emanator.” (Part 4, Chapter 2, Item 4)

54. What is the ascent of Keter to the Emanator

Meaning through the refinement of the screen from phase four to phase three.‎ (Ibid.)‎

55. What is the ascent of Hochma to the Emanator

Meaning by the refinement of the screen from phase three to phase two. ‎(Ibid.)‎

56. What is the ascent of Bina to the Emanator

Meaning by the refinement of the screen from phase two to phase one. ‎(Ibid.)‎

57. What is the ascent of ZA to the Emanator

Meaning by the refinement of the screen from phase one to the phase of Keter. ‎(Ibid.)‎

58. What is the ascent of Malchut to the Emanator

Meaning through the refinement from the phase of Keter to the phase of Malchut of the Rosh, where there is none of the coarseness of from above downward. Then, her form is equalized with that of Malchut of the Rosh and she is incorporated there. (Ibid.)‎

59. What is Peh

Malchut of Rosh, where the coarseness of the screen operates from below upward, is called Peh. (Part 4, Chapter 1, Item 3)

60. What is their anterior were turned downward

When the light is imparted to grip and clothe according to the measure of the coarseness in the screen, it is called “Their anterior were turned downward.” It is so because the tendency of the lights is to come and clothe the coarseness, which is called “downward.” (Part 4, Chapter 3, Item 3)

61. What is their anterior were turned upward

During the refinement of the screen, when the couplings are made each time on the most refined phase, until the coupling stops altogether, it is called “Their anterior were turned upward.” It means that they depart and turn themselves from coarseness to refinement, since from above downward means from refinement to coarseness, and from below upward means from coarseness to refinement. (Part 4, Chapter 3, Item 3)

62. What are anterior and posterior

The clothing and rejection that occur in the coupling by striking in Malchut of the Rosh appear there only in Malchut of the Guf, called Tabur. The clothing is done from the Tabur and above, and the rejection of the light is done from the Tabur and below. Hence, the place of the clothing in the Guf is called anterior, and the place from which the light is rejected is called posterior. (Part 4, Chapter 5, Item 1)

63. What is corruption in order to correct

“Corruption in order to correct” means that toward he who does not know the great correction that is done here, he regards it as corruption. If he knew the operation that is done by this, he would see that this corruption is only correction, that there was never any corruption here. This is like a fool who sees a tailor taking a nice piece of cloth and cutting it in pieces. Because he doesn’t know and understand the operation being done here, he thinks for himself that the tailor is spoiling such a beautiful piece of cloth. If he knew the work, he certainly would not think that there is even a trace of corruption here, but that from start to finish, there is only correction here. (Part 4, Chapter 4, Item 8)

64. What is the impression of the seal

Several phases were made in the light by clothing of the light in the vessel, out of the correlation between the light and the vessel. If the light departs from there, there still remain all the forms and the discernments that were there prior to the departure, none missing. What remains is called “the impression of the seal,” for the nature of the seal is that if put on wax, it leaves its entire form there, with all its details and letters, without anything missing. (Part 4, Chapter 2, Item 2)

65. What is a record

See Item 64, “the impression of the seal.” Know, that this record that the lights leave of themselves after their departure is the nucleus and the root of the birth of the second Partzuf from it. Every consequence is born and emerges by its cause. All the illuminations in the worlds are extended to the lower ones in this manner, and they themselves pass from the cause to the consequence that is born from them like the spark of the soul that passes from father to son and remains fixed in the son’s soul, and never moves from him. This has been explained in Part 4, Chapter 2, Inner Light, Item 3. Study it there well, and remember it, for it is the key to understand the cause that obligates the consequence to cascade from its cause in all the cascading of the Partzufim and the worlds from one another, from Rosh to Sof. (Part 4, Chapter 2, Item 2)

66. What are tags

See Item 47, “falling sparks.” It explains there that the reflected light that descends into the empty vessel comes from the illumination of the coupling performed in the upper phase, and the record in that vessel is from after the departure of the coupling. Hence, the reflected light overpowers the record, descends into the vessel, and the record must rise from there above the vessel. Thus, this illumination that the record shines to the vessel while being above the vessel, is called tags. (Part 4, Chapter 3, Item 11)