The
Study
of
the
Ten
Sefirot
Part
Five
The
Ten
Sefirot
of
Akudim
in
the
second
expansion
called
“Matei
and
Not
Matei”
[expanding
and
not
expanding]
1.
*Know,
that
since
these
ten
Sefirot
that
are
called
the
world
of
Akudim,
are
lights
and
branches
that
emerged
from
the
Peh
of
AK,
and
it
is
known
that
within
the
Peh
itself
will
be
the
ten
Sefirot
in
her,
and
in
her
tenth
Sefira,
called
the
Malchut
in
her,
there
are
ten
roots
of
these
ten
Sefirot
that
came
out,
which
are
called
the
world
of
Akudim.
They
are
also
called
ten
Sefirot
from
Keter
to
Malchut,
and
they
are
roots
to
these
ten
Sefirot
of
Akudim
that
came
out,
for
so
it
is
in
all
the
worlds.
Inner
Light
1.
Malchut
in
her,
there
are
ten
roots:
We
have
already
learned
the
matter
of
the
expansion
of
each
Partzuf.
The
upper
light
first
expands
for
a
coupling
by
striking
on
the
screen
in
the
vessel
of
Malchut,
and
reflected
light
rises
from
the
screen
upward
and
clothes
the
ten
Sefirot
in
the
upper
light.
This
clothing
is
called
ten
Sefirot
of
Rosh.
Afterwards,
Malchut
expands
through
the
reflected
light
that
she
raised
to
ten
Sefirot
from
her
and
within
her
from
above
downward,
and
this
clothing
is
called
Guf,
and
in
the
Partzufim
of
AK,
they
are
called
Akudim.
You
find
that
the
Malchut
with
the
ten
Sefirot
of
her
reflected
light
extend
and
emanate
0the
ten
Sefirot
of
the
Guf.
This
is
why
her
ten
Sefirot
are
called
roots
of
the
Sefirot
of
the
Guf.
2.
It
is
written
above
that
when
the
lights
departed
to
the
Emanator,
the
light
of
Keter
remained
in
permanent
adhesion
with
the
Emanator
and
did
not
descend
again.
The
thing
is
that
it
stood
there
below
the
Sefira
Malchut
in
the
ten
Sefirot,
called
the
roots
of
Akudim.
All
those
ten
are
in
the
Sefira
Malchut
from
the
general
ten
Sefirot
of
the
Peh
of
Adam
Kadmon
himself.
It
follows
that
the
Malchut
in
the
ten
above-mentioned
roots
emanated
these
ten
Sefirot
called
Akudim,
and
is
called
their
emanator.
Inner
Light
2.
Stood
there
below
the
Sefira
Malchut:
It
has
already
been
explained
that
the
first
expansion
of
Akudim
was
on
the
level
of
Keter
since
the
coupling
by
striking
was
there
in
the
screen
in
the
coarseness
of
phase
four.
It
is
known
that
that
level
of
Keter
did
not
come
down
again
in
the
second
expansion
after
it
departed
from
the
first
expansion
of
Akudim.
Rather,
it
remained
in
its
origin,
in
the
Emanator,
meaning
Malchut
of
the
Rosh,
which
is
considered
his
emanator,
as
the
ARI
writes
here.
It
is
said
that
he
stood
there
below
the
Sefira
Malchut,
called
roots
of
Akudim
in
the
ten
Sefirot.
In
other
words,
this
level
of
Keter
that
returned
to
the
Emanator,
meaning
to
Malchut
of
the
Rosh,
since
it
is
a
branch
of
Malchut,
therefore,
when
he
returns
to
her,
he
stands
below
her.
We
must
know
the
difference
between
Malchut
of
the
Rosh,
which
is
the
owner
of
the
screen,
where
there
is
the
coupling
by
striking
and
the
reflected
light,
and
the
light
of
Keter
that
rose,
which
is
the
same
light
that
had
already
been
clothed
in
the
vessel,
but
then
departed
from
there
and
is
now
considered
light
without
a
vessel,
and
remember
this
for
all
the
rest.
3.
All
the
aforementioned
roots
face
down
to
shine
in
the
world
of
Akudim
through
that
Keter
of
Akudim
that
remained
there
under
Malchut
of
the
roots,
as
mentioned
above.
Also,
the
upper
Keter
of
the
roots
also
yearns
to
bestow
in
the
Keter
of
Akudim
that
rose
there.
This
is
so
because
the
roots
always
yearn
to
shine
in
the
branches,
as
they
are
their
children.
They
shine
in
them
enough
to
satisfy
them
so
that
the
branches,
which
are
their
children,
will
also
copulate
and
engender
offspring.
Inner
Light
3.
All
the
aforementioned
roots
face
down
to
shine
in
the
world
of
Akudim
through
that
Keter:
This
means
that
even
after
the
departure
of
the
Akudim,
the
vessels
of
Akudim
must
receive
light
from
the
ten
Sefirot
of
the
Rosh
in
order
to
sustain
them.
This
is
a
small
illumination,
which
suffices
only
to
sustain
them.
They
need
to
receive
this
illumination
through
the
light
of
Keter
that
stands
under
Malchut
of
the
Rosh
since
the
rule
is
that
all
that
comes
and
is
bestowed
upon
the
Partzuf,
is
bestowed
by
the
Sefira
Keter
of
that
Partzuf,
as
it
is
the
upper
root
of
those
ten
Sefirot.
Hence,
here
too,
even
though
the
light
of
Keter
has
already
departed
from
the
Partzuf,
the
vessels
cannot
receive
the
illumination
for
sustenance,
except
through
the
light
of
Keter
that
stands
under
Malchut
of
the
Rosh.
The
upper
Keter
of
the
roots
also
yearns
to
bestow…
…and
engender
offspring:
This
means
that
besides
the
vitality
that
the
branches
receive
from
their
light
of
Keter
that
stands
under
Malchut
of
the
Rosh,
the
upper
roots
in
the
Rosh
have
a
yearning
to
bestow
upon
their
branches
plentiful
illumination
that
suffices
for
them
to
be
able
to
copulate
and
engender
offspring.
This
plentiful
illumination
is
only
given
to
them
through
the
upper
Keter
of
the
roots,
meaning
through
the
coupling
in
the
screen
of
Malchut
of
the
Rosh
that
bestows
upon
the
light
of
Keter
that
stands
under
that
Malchut.
From
there
it
is
bestowed
upon
the
branches,
as
we
shall
see
ahead.
4.
The
branch
also
wishes
to
receive
illumination
and
suckle
from
the
roots.
Hence,
both
the
male
and
the
female
in
the
vessel
of
Keter
of
the
upper
branches
rise
upward
under
the
Keter,
which
rose
under
Malchut
of
the
roots,
and
there
receive
their
illumination
from
him.
Once
they
receive
all
they
need,
the
Keter
of
the
branches,
which
always
stands
there,
now
turns
his
face
from
them
upward
to
the
roots,
and
his
back
facing
the
above-mentioned
male
and
female.
Inner
Light
4.
The
male
and
the
female
in
the
vessel
of
Keter
of
the
upper
branches:
They
are
the
record
of
Keter
with
the
record
of
phase
three
contained
in
the
screen
that
rose
and
departed
from
the
first
expansion
to
Malchut
of
the
Rosh
(explained
in
Part
4,
Chapter
4,
Inner
Light,
Item
50).
Although
phase
four
did
not
leave
a
record,
where
then
did
the
record
of
the
level
of
Keter
come
from?
Indeed,
each
phase
consists
of
two
kinds
of
records.
There
is
a
record
of
extension,
which
belongs
to
the
bottom
phase
of
the
degree,
and
there
is
the
phase
of
a
record
of
clothing
of
the
light,
which
belongs
to
the
upper
phase
in
the
level
of
the
degree.
(In
that
regard,
see
Part
4,
Inner
Observation,
Item
41).
These
two
records
are
as
male
and
Nukva.
The
record
of
clothing
is
the
phase
of
male
in
the
record,
and
the
record
of
extension
is
the
phase
of
female
in
the
record.
Know,
that
only
the
phase
of
the
female
in
the
record
of
phase
four,
which
belongs
to
Malchut,
disappeared,
but
the
phase
of
the
male
of
the
record
that
belongs
to
Keter,
remained
and
is
contained
in
the
screen
that
rose
to
Malchut
of
the
Rosh.
Rise
upward
…
and
there
receive
their
illumination
from
him:
The
ascent
is
done
through
the
refinement
of
the
screen
in
the
Tabur
of
the
first
expansion,
until
it
becomes
as
refined
as
the
Emanator,
meaning
Malchut
of
the
Rosh,
since
equivalence
of
form
unites
the
spirituals
into
one.
Since
the
screen
of
the
Guf
became
as
refined
as
the
screen
of
the
Rosh,
it
is
considered
to
have
risen
and
united
into
one
with
it,
in
its
place.
It
is
known
that
there
is
no
departure
in
the
Rosh
at
all.
Rather,
the
screen
there
is
always
in
a
never-ending
coupling
with
the
upper
light.
Hence,
the
screen
that
rose
there
was
also
incorporated
in
its
coupling
and
receives
from
the
upper
light
together
with
it.
It
is
written,
“[both]
rose
under
Malchut
…
and
there
receive
their
illumination
from
him.”
In
other
words,
by
incorporating
in
the
upper
coupling
there.
Once
they
receive
all
that
they
need:
It
means
until
they
became
suitable
to
expand
to
their
place
to
the
Guf
with
this
illumination
they
received.
Now
turns
his
face
from
them
upward:
It
means
that
the
coupling
that
belongs
to
the
light
of
Keter
stops.
At
that
time,
it
stops
its
illumination
from
expanding
to
the
ZON
below
it.
This
is
called
that
its
posterior
is
opposite
ZON
because
the
prevention
of
illumination
is
called
posterior
[back].
The
reason
for
the
cessation
of
his
illumination
will
be
explained
below.
It
is
because
the
coupling
reached
the
Nukva
that
is
incorporated
in
the
record,
which
is
coarseness
of
phase
three
that
draws
only
from
the
level
of
Hochma
of
the
upper
roots,
and
not
from
Keter
of
the
roots.
For
this
reason,
the
light
of
Keter
below
Malchut
does
not
receive
any
more
light
for
ZON
beneath
it.
After
the
above
coupling
of
phase
three
is
done,
the
male
and
female
immediately
expand
to
the
Guf,
to
the
vessel
of
Keter
that
is
there,
and
the
second
expansion
of
Akudim
occurs.
5.
The
reason
they
must
rise
up
is
that
these
vessels
of
Akudim
are
the
first
vessels
that
were
emanated.
No
vessels
were
emanated
above
them
since
the
light
there
is
enormous,
and
the
vessels
cannot
exist
there.
Hence,
if
the
upper
light
had
been
extended
downward
to
their
place
while
they
are
inside
their
vessels,
the
vessels
would
have
been
revoked.
This
is
why
it
was
necessary
that
only
the
lights
of
ZON
in
the
vessel
of
Keter
would
rise
up.
Inner
Light
5.
These
vessels
of
Akudim
are
the
first
vessels:
This
means
the
vessels
of
the
first
expansion
where
the
male
and
female
of
Keter
rose
from
there
(see
above
Part
4,
Chapter
1,
Item
5).
If
the
upper
light
had
been
extended
downward
…
the
vessels
would
have
been
revoked:
It
means
that
if
the
level
of
Keter
had
expanded
back
to
the
vessels
as
it
first
was,
before
the
its
departure,
the
vessels
that
were
made
during
the
departure
would
have
been
annulled
again
for
the
reason
the
ARI
mentioned
above
(Part
4,
Chapter
6,
Item
3).
It
was
necessary
that
only
the
lights
of
ZON
in
the
vessel
of
Keter
would
rise
up:
These
ZON
of
Keter
that
rose
above
the
screen
that
was
refined
only
have
coarseness
of
phase
three.
Hence,
they
extend
only
the
level
of
Hochma,
and
light
of
Hochma
clothes
the
vessel
of
Keter,
the
light
of
Bina
in
vessel
of
Hochma,
etc.
You
find
that
each
vessel
lacks
much
of
the
measure
of
light
intended
for
it
since
the
vessel
of
Keter
now
has
only
light
of
Hochma,
which
is
much
lower
than
it.
Also,
the
vessel
of
Hochma
has
only
light
of
Bina,
etc.
Because
of
this,
the
coarseness
became
apparent
in
the
vessels
in
a
way
that
they
could
not
be
annulled.
6.
*Now
we
shall
explain
the
existence
of
this
ascent.
It
is
said
that
when
it
is
not
Matei
[expanding]
in
Keter,
since
ZON
of
Keter
rise
up
to
the
place
of
this
Keter
at
the
end
of
the
upper
roots,
they
cannot
be
together
there
because
he
is
greater
than
them.
Hence,
they
remain
in
his
place
and
he
rises
to
the
place
of
the
root
of
Malchut.
Then
the
root
of
Malchut
also
rises
to
the
root
of
Yesod
where
they
both
remain
as
Yesod,
which
is
ZON.
Then,
the
root
of
the
upper
Keter
bestows
below,
after
there
is
already
a
preparation
for
the
lower
ones
to
receive.
At
that
time,
the
Nukva
of
Keter
is
incorporated
in
the
male.
Inner
Light
6.
Not
Matei
[expanding]
in
Keter,
since
ZON
of
the
Keter
rise
up:
The
matter
of
the
departure
of
the
level
of
Keter
of
the
first
expansion
is
called
not
Matei
in
Keter.
This
is
the
matter
of
the
departure
of
ZON
of
the
Keter
upward,
meaning
they
rise
there
to
be
incorporated
in
the
upper
coupling
in
Malchut
of
the
Rosh.
This
has
already
been
explained
elaborately
in
Part
4,
Chapter
4,
Inner
Light,
Item
50,
and
study
it
there.
I
shall
only
bring
an
extract
of
it
here,
sufficiently
to
explain
the
words
of
the
ARI
here.
It
explains
there
that
the
whole
reason
for
the
departure
of
lights
from
the
first
expansion
of
Akudim
was
only
because
of
the
ascent
of
Malchut,
meaning
the
refinement
of
the
screen
in
the
vessel
of
Malchut.
When
Malchut
rose
to
ZA,
which
is
phase
three,
the
level
of
Keter
disappeared.
Afterwards,
when
it
also
rose
from
ZA
to
Bina,
the
level
of
Hochma
disappeared,
as
well.
After
that,
when
it
rose
from
Bina
to
Hochma,
the
level
of
Bina
disappeared,
and
when
it
rose
from
Hochma
to
Keter,
the
level
of
ZA
disappeared,
as
well.
Afterwards,
when
it
rose
from
the
vessel
of
Keter
to
the
Emanator,
meaning
to
Malchut
of
the
Rosh,
all
the
light
of
that
expansion
disappeared.
Thus,
all
those
lights
that
departed
from
there
left
records
after
them
in
their
vessels,
except
for
Malchut,
meaning
phase
four,
which
did
not
leave
any
record
after
her
departure.
It
is
also
explained
there
that
Malchut,
meaning
the
screen
in
her,
is
incorporated
in
the
records
that
the
lights
left
behind
in
those
phases,
when
it
is
refined
and
ascends
from
phase
to
phase.
It
is
so
because
when
the
screen
is
refined
from
phase
four
to
phase
three,
which
is
the
vessel
of
ZA,
it
is
incorporated
with
the
record
that
remained
there
from
the
light
of
ZA
after
its
departure.
Also,
afterwards,
when
it
rose
to
phase
two,
which
is
the
vessel
of
Bina,
it
was
incorporated
in
the
record
that
remained
there
from
the
light
of
Bina
after
her
departure.
Likewise,
when
it
rose
to
Hochma,
it
was
incorporated
in
the
record
of
Hochma,
and
when
it
rose
to
Keter,
it
was
incorporated
in
the
record
of
Keter.
Thus,
afterwards,
when
it
rose
from
Keter
to
the
Emanator,
the
screen
is
incorporated
with
all
the
records
that
exist
in
the
ten
Sefirot
of
the
first
expansion,
except
the
record
of
phase
four,
since
it
disappeared
even
from
Malchut
of
the
first
expansion
itself.
Know,
that
the
essence
of
those
records
contained
in
the
screen
are
the
very
coarseness
of
phase
three
that
remained
from
the
level
of
Hochma,
and
coarseness
from
phase
four
from
the
perspective
of
clothing,
which
remaining
from
the
level
of
Keter.
This
is
because
the
records
from
the
levels
that
are
lower
than
them
are
incorporated
in
the
upper
records.
You
should
know
that
these
two
above-mentioned
records
can
still
be
a
single
degree
although
the
level
of
Keter
is
far
higher
than
the
level
of
Hochma,
but
with
a
distinction
of
male
and
female.
This
is
because
the
record
of
the
level
of
Keter
is
only
half
a
record.
Moreover,
it
lacks
that
most
important
half.
It
is
already
presented
above
that
each
record
is
discerned
by
two:
a
record
of
extension
and
a
record
of
clothing.
This
means
that
the
measure
of
the
level
is
measured
by
the
measure
of
the
coarseness
in
the
screen,
where
the
coarsest
draws
a
higher
level.
However,
since
the
higher
level
needs
a
more
refined
vessel,
we
come
to
find
two
opposite
ends
in
each
level,
set
one
atop
the
other.
On
the
one
hand,
the
greater
level
must
have
the
coarsest
screen
and
vessel,
which
are
the
vessels
for
extension
for
the
great
level,
on
the
other
hand,
it
must
have
the
most
refined
vessels
of
reception
to
fit
the
clothing
of
the
greatest
light.
Hence,
each
of
these
records
that
remained
from
the
first
expansion
is
evaluated
by
the
two
above
halves—the
record
of
extension
and
the
record
of
clothing.
Know,
that
the
record
of
extension
is
the
most
important,
since
the
upper
coupling
is
made
on
it,
and
the
reflected
light
that
connects
and
clothes
the
upper
light
in
the
Partzuf
rises
from
it.
From
the
explanation
you
can
thoroughly
understand
why
the
record
of
the
level
of
Keter
with
the
record
of
the
level
of
Hochma
are
considered
male
and
Nukva.
It
seems
very
puzzling
since
it
is
known
that
male
and
female
should
be
in
equivalence
with
one
another.
Otherwise,
how
will
they
have
contact
with
each
other,
and
how
will
they
affect
and
receive
from
one
another?
Here,
the
male
will
be
from
the
level
of
Keter,
and
the
female
from
the
level
of
Hochma,
and
the
merit
of
Keter
is
known
to
be
far
greater
than
Hochma.
We
learned
that
the
record
of
the
level
of
Keter
is
only
half
of
that
record,
and
its
weaker
half,
too,
since
it
is
unfit
to
draw
the
light
on
its
own,
while
the
record
of
phase
three
is
a
complete
record,
both
from
the
perspective
of
the
extension,
and
from
the
perspective
of
the
clothing.
Hence,
you
find
that
the
complete
record
of
phase
three
equalizes
with
the
half
record
of
the
level
of
Keter.
Understand
that
and
remember
it
well
through
the
rest
here.
We
will
explain
below
how
these
male
and
female
connect
with
the
screen
in
Malchut
of
the
Rosh
in
one
coupling
because
of
their
ascent
there.
By
this,
they
return
and
draw
the
expansion
of
the
upper
light
to
the
Partzuf
once
more.
This
is
named
the
second
expansion.
It
is
written,
“when
it
is
not
Matei
[expanding]
in
Keter,
it
is
because
the
male
and
female
of
Keter
rise
up,
etc.
Then,
the
root
of
the
upper
Keter
bestows
below.”
It
is
as
we
have
said
above,
that
when
it
is
not
Matei
in
Keter,
meaning
in
the
first
expansion,
which
is
generally
called
Keter,
the
phase
of
male
and
female
rise
from
that
the
level
of
Keter.
The
male
is
discerned
as
the
record
of
Keter
of
the
level
of
Keter,
and
the
female
is
discerned
as
the
record
of
Hochma
of
that
the
level
of
Keter.
They
ascend
under
Malchut
of
the
Rosh,
and
are
renewed
there
in
a
new
coupling
as
he
explains
henceforth.
They
remain
in
his
place
…
the
root
of
Malchut
also
rises
to
the
root
of
Yesod:
Here
you
must
know
this
rule,
that
the
ascent
of
the
branches,
which
means
the
refinement
of
the
coarseness
in
them,
causes
the
ascent
of
their
roots.
Even
though
the
refinement
does
not
happen
in
the
roots,
which
are
the
ten
Sefirot
of
the
Rosh,
still
the
ascent
of
the
roots
is
extended
from
the
refinement
in
the
branches
themselves.
This
is
because
the
branches
relate
to
the
roots
as
the
actual
to
the
potential.
In
fact,
they
are
one
entity,
and
the
actual
has
only
what
is
in
the
potential.
Hence,
if
there
is
any
manifestation
of
the
branches,
which
are
the
Sefirot
of
the
Guf,
that
manifestation
must
first
appear
in
the
ten
Sefirot
of
the
roots.
Thus,
it
is
true
that
this
matter
of
the
refinement
and
departure
of
lights
from
their
clothing
in
the
vessels
cannot
occur
in
the
ten
Sefirot
of
the
Rosh,
since
the
clothing
of
lights
in
the
vessels
is
only
in
potential
there.
However,
the
matter
of
the
ascent
of
the
place
of
the
coupling
is
certainly
there,
but
it
occurs
because
of
the
ascent
of
the
branches
there.
This
concept
is
among
the
most
important
in
this
wisdom.
The
ARI
elaborates
on
this
matter
below
in
all
its
details,
but
here
he
speaks
in
general.
He
says
that
the
ascent
of
ZON
of
the
level
of
Keter
of
the
Guf
to
below
Malchut
of
the
Rosh
causes
the
incorporation
of
the
light
of
Keter
in
the
vessel
of
Malchut
of
the
Rosh.
These
two
incorporates
are
incorporation
of
the
ZON
of
Keter
of
the
Guf
under
Malchut
of
the
Rosh
in
the
place
of
the
light
of
Keter
of
the
Guf,
and
the
incorporation
of
the
light
of
Keter
of
the
Guf
in
the
vessel
of
Malchut
herself.
They
cause
the
root
of
Malchut,
meaning
the
screen
contained
in
the
vessel
of
Malchut
of
the
Rosh,
to
rise
to
the
place
of
the
root
of
Yesod,
meaning
the
coarseness
of
phase
three.
The
root
of
the
upper
Keter
bestows
below:
This
refers
to
expansive
bestowal
by
way
of
a
coupling
in
order
to
engender
offspring,
which
are
the
ten
Sefirot
of
the
second
expansion
called
Partzuf
AB
of
AK,
regarded
as
a
progeny
and
a
son
of
the
first
Partzuf
of
AK.
Preparation
for
the
lower
ones
to
receive:
This
means
the
correction
of
the
screen
to
be
suitable
and
ready
to
copulate
with
the
upper
light.
The
Nukva
of
Keter
is
incorporated
in
the
male:
It
means
that
this
coupling
is
not
done
on
the
record
of
phase
three,
which
is
the
phase
of
female.
Rather,
it
is
done
on
the
phase
of
the
record
of
phase
four,
which
is
the
male
of
Keter.
However,
the
female
is
incorporated
with
it
in
the
illumination
of
the
coupling,
as
will
be
explained
below.
7.
The
interpretation
of
the
matter
is
that
there
are
several
rules:
1)
When
two
lights
are
in
two
vessels,
each
on
its
own,
and
afterwards,
when
the
two
lights
enter
one
vessel,
this
will
be
called
incorporation
when
one
is
contained
in
the
other
in
one
vessel.
There
is
yet
another
reality:
Since
these
two
phases
of
lights,
male
and
female,
are
in
two
vessels,
what
happens
to
them
is
what
is
said
in
the
portion
Truma,
that
then
there
is
Ahava
[love]
in
them.
This
means
that
the
illumination
of
the
male
is
incorporated
in
the
female,
and
both
are
in
one
vessel.
Also,
the
illumination
of
the
Nukva
is
incorporated
in
the
vessel
of
the
male
once
more.
Thus,
they
are
four
lights,
two
in
each
vessel,
incorporated
in
each
other,
and
this
is
the
meaning
of
the
four
letters
of
Ahava.
Inner
Light
7.
Several
rules:
1)
When
two
lights
are
in
two
vessels,
etc.
one
is
contained
in
the
other
in
one
vessel:
Interpretation:
Any
spiritual
separation
is
through
disparity
of
form,
and
any
spiritual
connection
is
through
equivalence
of
form.
Hence,
if,
for
example,
one
light
is
clothed
in
phase
four,
and
the
other
in
phase
three,
they
are
regarded
as
two
since
the
disparity
of
form
distinguishes
between
them.
They
are
considered
two
separate
lights
in
two
vessels
in
themselves.
However,
when
the
vessel
of
phase
four
becomes
refined
and
remains
in
phase
three,
too,
the
two
vessels
are
incorporated
and
become
one
vessel,
since
both
are
in
even
form.
Also,
the
two
lights
are
incorporated
in
their
illumination,
although
in
terms
of
their
origin
from
the
ten
Sefirot
of
direct
light,
they
are
two
kinds,
such
as
one
being
Ruach
and
the
other
is
Nefesh.
Two
lights
are
in
two
vessels,
etc.,
then
there
is
Ahava
[love]:
This
refers
to
the
coupling
of
kisses,
and
will
be
explained
in
its
place.
Inner
Light
8.
The
reality
we
are
in,
which
are
two
lights
without
vessels:
Here
the
male
and
the
female
are
considered
in
ascent
because
of
the
refinement
of
the
screen
from
all
the
coarseness
that
was
in
it,
as
it
completely
equalized
its
form
with
the
Emanator.
These
male
and
female
of
Keter
are
nothing
but
silent
records
that
have
no
coarseness
whatsoever.
Yet,
since
they
were
first
in
the
phase
of
clothing
in
the
Guf,
one
on
the
level
of
Keter
of
Guf,
and
the
other
on
the
level
of
Hochma
in
the
Guf,
we
therefore
we
call
them
male
and
female.
This
is
what
the
ARI
specifies
for
us
here,
“which
are
two
lights
without
vessels,
which
are
ZON
of
the
Keter
that
rose
up.”
This
means
that
these
ZON
have
nothing
of
the
phase
of
vessels
since
they
are
considered
an
ascent.
9.
Now
the
Nukva
is
contained
in
the
Dechura
[male],
since
the
Nukva
is
the
light
of
Hochma
and
the
male
is
the
light
of
Keter
that
remained
in
the
vessel.
Hence,
it
is
the
male
that
now
receives
from
its
root,
the
root
of
Keter.
This
is
extended
to
it
by
refining
that
Keter
that
remained
above
at
the
end
of
the
roots,
and
it
is
greatly
refined
by
the
upper
illumination
of
the
root
of
Keter.
Then,
a
great
light
shines
in
that
male
of
the
Keter,
and
the
female
is
incorporated
in
the
male
and
receives
illumination
from
it,
until
these
three
phases
are
even
in
their
illumination.
They
are
the
male
and
female
of
the
vessel
of
Keter
and
that
Keter
that
is
on
them.
Once
they
are
even,
they
will
receive
their
light
from
the
root
of
the
upper
Keter.
Inner
Light
9.
The
Nukva
is
light
of
Hochma:
Meaning,
it
is
the
record
that
the
light
of
the
level
of
Hochma
left
after
its
departure.
The
male
is
light
of
Keter
that
remained
in
the
vessel:
This
refers
to
the
record
that
the
light
of
the
level
of
Keter
left
after
its
departure
when
it
remained
in
the
vessel
of
the
level
of
Keter.
Now
it
rose
to
the
Emanator
through
the
screen
that
was
refined.
This
is
extended
to
it
by
refining
that
Keter
that
remained
above
at
the
end
of
the
roots:
Here
the
ARI
gives
us
a
complete
order
of
coupling
and
birth
of
a
lower
Partzuf
by
the
upper
one.
Hence,
these
matters
require
a
very
accurate
understanding.
He
wrote
that
these
records
that
rose
from
the
departure
of
the
first
expansion
are
the
record
from
the
light
that
remains
in
vessel
of
Keter,
and
a
record
that
remains
in
the
vessel
of
Hochma,
rose
under
Malchut
of
the
Rosh
to
the
place
where
the
general
light
of
the
level
of
Keter
of
the
first
expansion
was
after
its
departure
from
there.
It
turns
out
that
here
in
Malchut
of
the
Rosh,
we
have
three
kinds
of
light
of
the
Guf
of
Partzuf
Aleph
of
AK
that
emerged
from
there
after
the
departure,
and
came
to
the
Rosh
of
that
Partzuf.
These
are
the
general
level
of
Keter
of
the
Guf,
and
the
record
that
that
the
level
of
Keter
left
in
the
vessel
of
Keter
of
the
Guf
after
its
departure.
Afterwards,
it,
too,
rose
to
the
Rosh
by
its
incorporation
in
the
screen
of
Malchut
of
Guf
that
ascended.
That
record
is
called
the
male
of
the
vessel
of
Keter.
We
must
understand
that
that
record
is
a
branch
of
the
general
level
of
Keter
mentioned
above.
Indeed,
it
is
more
of
a
branch,
since
it
is
an
actual
part
of
His
self.
The
only
difference
between
them
is
that
the
general
light
of
the
level
of
Keter
was
removed
from
the
Guf
entirely,
immediately
after
the
screen
was
refined
from
the
coarseness
of
phase
four.
The
record
is
that
part
that
it
left
there
in
its
vessel,
and
thus
you
find
that
they
are
one
self.
There
is
yet
a
second
record
here,
namely
the
light
that
the
light
of
the
level
of
Hochma
of
the
Guf
of
AK
left
inside
its
vessel
after
its
departure
from
that
Guf.
It
is
called
the
female
of
the
Keter
since
she,
too,
rose
from
her
vessel
of
Guf
to
the
Rosh
by
her
incorporation
in
the
screen
that
was
refined.
(We
have
already
elaborated
on
that
in
Part
4,
Chapter
4
Inner
Light,
Item
50.)
We
must
scrutinize
thoroughly
well
there,
for
all
the
things
from
there
should
have
been
copied
here
had
I
not
spared
the
length.
Hence,
I
am
being
very
brief
here.
Remember
these
three
names
of
the
three
lights
well.
They
are
the
male
of
Keter,
the
female
of
Keter,
and
the
light
of
Keter,
according
to
their
above
explanation,
because
it
is
impossible
to
explain
them
every
time.
Also,
remember
that
all
those
three
lights
are
branches
of
Malchut
of
the
Rosh
since
she
brought
them
out
to
the
Guf
by
the
force
of
the
disparity
of
form
and
the
coarseness
of
the
Guf
that
she
gave
to
them,
called
coarseness
from
above
downward.
Now
that
they
have
been
refined
from
this
coarseness
once
more,
they
have
returned
to
her
once
more
and
were
incorporated
in
her
as
in
the
beginning.
This
is
considered
that
the
three
lights
rose
to
the
place
of
Malchut
of
the
Rosh.
However,
their
order
of
positioning
there
is
considered
that
each
branch
stands
under
its
proximate
root,
since
the
light
of
Keter,
which
is
all
the
light
that
rose
and
departed
from
the
Guf
is
the
closest
to
Malchut.
The
male
of
Keter
stands
behind
it
since
it
is
a
branch
of
the
light
of
Keter,
which
is
the
record
that
the
light
of
Keter
left
in
its
vessel.
The
female
of
Keter
stands
behind
it,
as
she
is
from
the
coarseness
of
phase
three,
which
is
a
branch
of
the
male
of
Keter,
which
is
from
phase
four.
Know,
that
the
ascents
of
the
male
and
female
of
Keter
to
the
Rosh
caused
two
couplings
by
this
ascent.
The
screen
and
the
Malchut
of
the
Rosh
immediately
rose
to
the
Yesod
of
the
Rosh.
It
means
that
Malchut
left
the
phase
four
in
her,
and
acquired
the
coarseness
of
phase
three
of
the
Rosh.
The
reason
for
her
ascent
is
that
the
departure
of
the
lights
of
the
first
expansion
of
the
Guf
caused
a
cessation
of
the
bestowal
of
Malchut
of
Rosh,
since
she
no
longer
had
anyone
to
give
to.
The
whole
matter
of
Malchut
of
the
Rosh
stands
only
for
bestowal,
as
she
is
not
fitting
for
reception
from
the
Tzimtzum
onward.
Instead,
she
raises
reflected
light
through
the
coupling
by
striking
that
occurs
in
her.
Through
that
reflected
light
that
she
raises,
she
gives
and
extends
the
upper
light
into
the
Guf.
Thus,
during
the
departure
of
the
lights
of
the
Guf,
she
cannot
give
to
the
Guf
but
only
a
restricted
bestowal,
sufficient
only
to
sustain
the
vessels
of
the
Guf
so
they
are
not
completely
revoked.
Hence,
when
the
screen
and
the
records
of
ZON
of
Keter
in
it
returned
to
the
place
of
Malchut,
where
the
coupling
did
not
stop,
they
immediately
because
coarser
in
the
phase
of
coarseness
of
the
Rosh
in
the
entire
measure
contained
in
the
records.
Since
phase
four
did
not
leave
a
record,
they
could
not
become
coarser
than
the
measure
of
coarseness
of
phase
three.
Then,
Malchut
of
the
Rosh,
out
of
her
great
desire
to
bestow,
left
her
coarseness
of
phase
four,
and
acquired
coarseness
of
phase
three,
which
is
called
that
she
rose
to
the
place
of
Yesod
to
make
a
new
coupling
by
striking
there
on
the
screen
of
phase
three.
By
this,
the
female
of
Keter
will
be
receive
her
bestowal.
This
is
one
coupling
that
ZON
of
Keter
caused
by
their
ascent
to
the
Rosh.
However,
there
is
a
record
of
phase
four
here,
too,
though
it
is
from
the
phase
of
clothing,
meaning
the
phase
of
the
male
of
Keter.
In
itself,
that
record
is
unfit
for
extension
of
light
through
it,
meaning
to
make
a
coupling
by
striking
with
the
upper
light,
to
raise
reflected
light,
and
the
reflected
light
will
draw
light
to
it.
However,
it
is
suitable
for
connecting
with
the
female,
meaning
with
coarseness
of
extension,
and
understand
this
well.
Thus,
Malchut
of
the
Rosh
made
a
coupling
by
striking
here
on
the
common
coarseness
from
the
state
of
four
of
clothing
and
from
the
state
of
three
of
extension.
By
this,
she
raised
reflected
light
up
to
the
level
of
Keter
of
the
Rosh
since
she
was
aided
by
the
coarseness
of
phase
four
of
clothing.
Thus
we
have
thoroughly
explained
the
two
couplings
that
the
ascents
of
ZON
of
Keter
caused
in
Malchut
of
the
Rosh
by
their
ascent
and
incorporation
in
her:
The
first
is
the
coupling
on
the
coarseness
of
phase
four
of
clothing
and
phase
three
of
extension.
In
this
coupling,
she
drew
the
level
of
Keter
of
the
Rosh.
The
second
is
the
coupling
on
the
coarseness
of
phase
three
only.
In
this
coupling,
she
draws
only
the
level
of
Hochma
of
the
Rosh.
From
the
explained
thus
far
you
will
thoroughly
understand
the
ARI’s
words
here
in
Item
6.
He
says,
“ZON
of
Keter
rise
up
to
the
place
of
this
Keter
at
the
end
of
the
upper
roots.”
This
means
that
so
is
their
presence
in
the
Rosh
measured:
each
branch
under
its
root—the
female
under
the
male,
and
the
male
under
the
light
of
Keter.
It
is
written,
“He
rises
to
the
place
of
the
root
of
Malchut,”
and
then
the
root
of
Malchut
also
rises
in
the
root
of
the
Yesod
where
they
both
remain
as
Yesod,
which
is
ZON.
This
means
that
in
order
to
bestow
upon
the
ZON
of
Keter
that
rose,
she
leaves
her
phase
four,
namely
the
place
of
Malchut
of
the
Rosh,
and
receives
the
coarseness
of
phase
three,
which
is
the
place
of
Yesod
of
the
Rosh.
However,
note
that
the
ARI
specifies
that
“they
both
remain
as
Yesod,
which
is
ZON.”
This
indicates
the
difference
here,
for
in
several
places
where
Malchut
rises
to
Yesod,
the
Yesod
rises
to
the
Sefira
above
it,
since
Malchut
acquired
coarseness
of
phase
three,
and
the
coupling
that
emerges
on
coarseness
of
phase
three
extends
only
the
level
of
Hochma.
At
that
time,
the
light
of
Hochma
comes
in
vessel
of
Keter,
the
Bina
in
vessel
of
Hochma,
ZA
in
the
vessel
of
Bina,
and
Malchut
in
vessel
of
ZA.
Here,
however,
ZA
did
not
rise
to
the
vessel
of
Bina,
but
they
both
remained
as
Yesod,
as
the
ARI
says.
The
reason
for
it
is
thoroughly
explained
with
the
above
words
that
begin
with
“However.”
Here
there
was
a
common
coupling
from
the
coarseness
of
clothing
of
phase
four
with
the
coarseness
of
extension
of
phase
three
that
Malchut
of
the
Rosh
was
incorporated
with
by
the
male
and
the
female
of
Keter
that
rose
in
her.
Because
of
this
association
with
phase
four
of
clothing,
a
coupling
by
striking
was
made
in
her
by
drawing
the
level
of
Keter
of
the
Rosh.
Hence,
the
light
of
Keter
comes
in
its
vessel,
and
the
Sefirot
did
not
change
their
places.
Naturally,
Yesod
also
remained
in
its
vessel,
along
with
the
Malchut
that
rose
to
it.
Thus,
now
there
are
two
lights
together
in
the
vessel
of
Yesod.
They
are
also
the
connection
of
male
and
female,
meaning
its
own
light,
which
is
male,
and
the
light
of
Malchut,
which
is
female.
That
is
why
it
is
written,
“which
is
ZON.”
It
is
written,
“Then,
the
root
of
the
upper
Keter
bestows
below,
after
there
is
already
a
preparation
for
the
lower
ones
to
receive.”
It
means
that
the
level
that
emerges
by
that
common
coupling
is
the
level
of
Keter
of
the
Rosh.
Hence,
the
root
of
the
upper
Keter,
meaning
Keter
of
the
Rosh,
bestows
below
to
the
light
of
Keter,
which
is
incorporated
in
the
vessel
of
Malchut.
From
the
light
of
Keter,
that
light
comes
to
his
record,
called
male
of
the
vessel
of
Keter.
From
the
male,
the
light
reaches
the
Nukva
of
the
vessel
of
Keter
since
the
three
of
them
are
incorporated
together.
It
is
written,
“At
that
time,
the
Nukva
of
Keter
is
incorporated
in
the
male.”
It
means
that
the
unique
coupling
for
her
was
not
done
in
Malchut
of
the
Rosh,
namely
the
above
second
coupling
on
the
coarseness
of
phase
three
alone.
Rather,
she
is
incorporated
with
the
record
of
clothing
of
the
male,
and
examine
that
thoroughly.
It
is
written
here
in
Item
9,
“This
is
extended
to
it
by
refining
that
Keter
that
remained
above
at
the
end
of
the
roots.”
There
is
a
very
important
concept
here:
The
coupling
that
was
made
here
now
is
the
upper
coupling
of
the
Rosh,
which
is
done
by
the
screen
in
Malchut
of
the
Rosh.
Thus,
how
will
the
light
of
Keter
be
incorporated
in
this
coupling,
which
is
a
light
that
has
already
clothed
the
coarseness
of
the
Guf,
which
is
very
far
from
the
phase
of
the
Rosh?
This
is
what
the
ARI
tells
us,
“This
is
extended
to
it
by
refining
that
Keter.”
This
means
that
the
screen
of
the
Guf
rose
and
was
refined
from
any
coarseness
in
the
Guf
until
it
rose
to
the
Rosh.
As
a
result,
the
entire
phase
of
the
Guf
incorporated
in
the
light
of
Keter
had
been
completely
sucked
out.
It
became
just
as
refined
as
the
phase
of
the
Rosh,
and
was
therefore
incorporated
in
Malchut
in
a
coupling
of
the
Rosh
and
received
the
light
of
Keter
of
the
Rosh,
and
bestowed
upon
ZON
of
the
vessel
of
Keter.
Then
the
female
is
incorporated
in
the
male:
As
it
is
written
in
the
previous
item,
her
phase
three
was
incorporated
and
participated
with
phase
four
of
clothing
of
the
male.
After
that,
she
departed
from
this
participation
since
Malchut
of
the
Rosh
made
a
special
coupling
on
phase
three
of
the
female,
as
he
explains
below.
These
three
phases
are
even
in
their
illumination.
They
will
receive
their
light
from
the
root
of
the
upper
Keter:
The
three
of
them
were
incorporated
in
this
coupling
of
Malchut
of
the
Rosh
in
the
common
screen
from
the
coarseness
of
clothing
of
phase
four
with
the
coarseness
of
extension
of
phase
three.
The
reflected
light
that
rose
from
here
clothed
up
to
the
level
of
the
upper
Keter,
namely
Keter
of
Rosh.
In
addition,
the
matter
of
the
incorporation
of
these
three
lights
has
already
been
explained
above.
Each
branch
is
incorporated
in
its
proximate
root,
meaning
the
Nukva
of
Keter
in
the
male
of
Keter,
the
male
of
Keter
in
the
light
of
Keter,
and
the
light
of
Keter
in
Malchut.
10.
Nukva
of
the
Keter
must
also
receive
from
her
upper
root,
which
is
the
upper
Hochma.
Hence,
the
root
of
the
upper
Hochma
descends
in
Bina,
Bina
in
Hesed,
etc.
until
Yesod
descends
in
Malchut.
Afterwards,
that
Keter,
which
rose
to
the
place
of
the
root
of
Malchut,
descends
in
its
place,
for
it
cannot
be
there
since
it
has
no
similarity
with
the
root
of
Malchut.
In
addition,
it
is
a
branch,
and
Malchut
is
a
root.
Hence,
although
it
receives
from
Keter,
it
is
worse
than
her.
However,
it
comes
down
to
its
place
and
can
be
there
together
with
ZON
that
were
in
its
place
since
then
they
are
all
equal,
having
received
equally
from
the
root
of
the
upper
Keter.
Inner
Light
10.
Nukva
of
the
Keter
must
also
receive
from
her
upper
root:
Interpretation:
This
great
coupling
that
was
made
on
the
common
screen
of
the
male
and
the
Nukva
together
that
drew
the
great
light
of
the
upper
Keter
remained
entirely
in
the
Rosh.
It
cannot
expand
to
the
Guf
because
the
phase
of
coarseness
of
extension
of
phase
four
is
absent
there.
This
matter
of
the
association
that
was
made
with
the
phase
of
extension
of
phase
three
was
sufficient
for
the
ten
Sefirot
of
the
Rosh,
since
there
is
no
actual
clothing
in
them.
However,
it
is
not
enough
for
actual
clothing
inside
the
Guf.
Hence,
while
the
phase
of
coarseness
of
clothing
awakened
in
the
male
of
the
vessel
of
Keter
to
clothe
this
great
light
in
actual
clothing,
meaning
to
clothe
in
the
ten
Sefirot
of
the
Guf,
because
of
that,
the
phase
of
Guf
incorporated
in
the
light
of
Keter
that
stands
at
the
place
of
Malchut
of
the
Rosh
immediately
became
apparent.
Along
with
it,
his
form
became
different
from
Malchut
of
the
Rosh,
as
by
this,
it
is
regarded
as
having
been
instantly
separated
from
Malchut
and
departed
from
there
to
his
place,
since
disparity
of
form
separates
and
distinguishes
the
spirituals
from
one
another.
Since
he
departed
from
the
place
of
Malchut,
you
find
that
he
was
immediately
separated
from
the
light
of
the
upper
Keter,
and
only
the
previous
restricted
illumination
remained
in
him,
which
is
called
that
the
light
of
Keter
returned
his
face
upward
and
his
posterior
downward.
He
writes,
“Nukva
of
the
Keter
must
also
receive
from
her
upper
root.”
It
means
that
the
coupling
is
not
completed
by
the
great
coupling
of
the
level
of
the
upper
Keter,
for
its
illumination
does
not
expand
to
the
Guf.
Thus,
there
is
a
need
for
the
coupling
made
on
the
phase
of
the
female
of
Keter,
meaning
the
complete
coarseness
of
phase
three,
both
from
the
phase
of
extension
and
from
the
phase
of
clothing.
From
her
upper
root,
which
is
the
upper
Hochma:
It
is
written
above
that
the
record
that
remained
from
the
level
of
Hochma
of
the
first
expansion
after
its
departure
is
the
phase
of
coarseness
of
phase
three.
It
is
made
here
into
the
phase
of
Nukva
of
the
Keter,
and
it
is
the
source
of
this
second
expansion.
The
root
of
the
upper
Hochma
descends
in
Bina,
Bina
in
Hesed,
etc.:
The
coupling
made
on
the
phase
of
the
female
of
Keter,
which
is
phase
three,
causes
the
descent
of
the
degrees
from
Rosh
to
Sof.
Keter
descends
to
the
degree
of
Hochma,
Hochma
descends
to
the
degree
of
Bina,
Bina
descends
to
the
degree
of
Hesed,
etc.
Finally,
Yesod
descends
to
the
degree
of
Malchut.
The
reason
for
it
is
that
this
coupling
takes
place
on
coarseness
of
phase
three.
It
does
not
raise
reflected
light,
and
draws
only
the
level
of
Hochma.
Hence,
with
regard
to
this
coupling,
you
find
that
the
light
of
Hochma
descends
and
clothes
the
vessel
of
Keter.
It
is
considered
that
Keter
descended
from
its
degree
and
came
to
the
degree
of
Hochma.
Similarly,
the
light
of
Bina
clothes
vessel
of
Hochma,
and
the
Sefira
Hochma
descends
to
the
degree
of
Bina,
etc.,
until
the
light
of
Malchut
clothes
the
vessel
of
Yesod,
and
Yesod
descends
to
the
degree
of
Malchut.
That
Keter,
etc.,
since
it
has
no
similarity
with
the
root
of
Malchut:
During
the
ascent
of
the
screen
and
the
Sefirot
to
the
Emanator,
meaning
that
they
were
completely
refined
from
the
phase
of
coarseness
of
the
Guf,
meaning
from
above
downward.
By
that
they
have
come
to
equivalence
of
form
with
Malchut
of
the
Rosh.
Thus,
it
is
considered
that
the
light
of
the
level
of
Keter
that
rose
from
the
Guf
came
to
the
place
of
Malchut,
since
it
is
then
as
refined
as
Malchut,
and
there
is
no
disparity
of
form
between
them
whatsoever,
as
the
ARI
says
(Item
9).
He
wrote,
“This
is
extended
to
it
by
refining
that
Keter
that
remained
above
at
the
end
of
the
roots”
(Inner
Light,
Item
9).
However,
afterwards,
this
first
above-mentioned
coupling
that
was
extended,
the
level
of
the
upper
Keter
has
been
completed
in
the
form
of
from
below
upward
as
it
is
in
the
Rosh.
Then
came
his
time
to
turn
around
and
expand
from
above
downward,
too,
for
clothing
in
the
Guf,
as
it
is
in
all
the
couplings.
At
that
time,
the
light
of
Keter
in
the
place
of
Malchut
of
the
Rosh
awakened
to
expand
to
the
Guf
once
more,
as
it
was
there
in
the
beginning.
However,
the
phase
of
Nukva
of
the
Rosh
was
not
in
her
place
in
phase
four,
since
the
phase
four
of
the
phase
of
extension
was
missing
there
(Inner
Light,
Item
10).
Hence,
she
could
not
expand
from
above
downward
in
ten
Sefirot
from
her
and
within
her
down
to
the
Tabur
of
the
Guf,
and
all
this
great
light
of
this
coupling
remained
in
the
Rosh.
Still,
because
the
light
of
Keter
had
awakened
to
return
and
expand
in
the
Guf
as
in
the
beginning,
even
though
it
did
not
return,
this
awakening
still
caused
the
disclosure
of
the
coarseness
of
the
Guf
in
it
from
the
time
it
was
there
in
the
beginning.
Since
the
coarseness
of
the
Guf
appeared
in
it,
its
form
has
changed
from
that
of
Malchut
of
Rosh,
and
it
longer
had
any
semblance
to
her
since
it
has
grown
as
far
from
her
as
the
Guf
is
far
from
the
Rosh.
He
says,
“Afterwards,
that
Keter,
which
rose
to
the
place
of
the
root
of
Malchut,
descends
in
its
place,
for
it
cannot
be
there
since
it
has
no
similarity
with
the
root
of
Malchut.
In
addition,
it
is
a
branch,
and
Malchut
is
a
root.”
It
means
that
after
the
coupling
is
completed,
the
coarseness
of
the
Guf
awakened
in
him
and
his
form
was
changed
from
Malchut
until
he
had
no
similarity
to
her.
Hence,
he
necessarily
descended
from
there
and
returned
to
his
place.
It
is
written,
“for
this
is
a
root
and
that
is
a
branch,”
since
the
phase
of
the
Guf
is
a
branch
and
the
phase
of
the
Rosh
is
a
root.
It
comes
down
to
its
place:
It
is
below
the
vessel
of
Malchut
of
the
Rosh,
meaning
a
medium
between
the
Rosh
and
the
Guf.
This
is
because
it
cannot
descend
and
expand
to
the
Guf
since
the
Nukva
of
the
Rosh
does
not
expand
in
her
ten
Sefirot
of
reflected
light
to
become
vessels
to
clothe
him,
as
written
in
the
previous
item.
He
also
cannot
be
in
the
Rosh
because
of
the
above-mentioned
disparity
of
form.
Hence,
He
is
regarded
as
a
medium
between
them.
They
are
all
equal,
having
received
equally
from
the
root
of
the
upper
Keter:
Before
the
second
coupling
was
made
on
the
screen
of
coarseness
from
phase
three,
only
on
the
phase
of
the
female
of
Keter,
the
female
was
still
incorporated
with
phase
four
of
the
male,
and
the
male
of
Keter
was
incorporated
in
the
light
of
Keter.
Hence,
now
the
three
of
them
are
equal
in
their
reception
from
the
upper
Keter,
meaning
what
they
still
receive
from
the
level
of
Keter
of
Rosh.
11.
At
that
time,
the
illumination
of
the
root
of
Hochma
was
extended
downward,
and
the
male
was
incorporated
in
the
Nukva.
The
Nukva
receives
first,
since
she
equalizes
in
merit
with
the
male,
and
both
receive
from
the
root
of
the
upper
Keter
equally.
Since
they
now
receive
from
root
of
Hochma,
the
Nukva
receives
first
from
all
three
here,
they
receive
from
her
and
are
incorporated
in
her,
as
in,
“A
virtuous
woman
is
her
husband’s
crown.”
Inner
Light
11.
At
that
time,
the
illumination
of
the
root
of
Hochma
was
extended
downward:
It
means
that
the
coupling
was
made
on
the
screen
of
phase
three
of
Malchut
of
the
Rosh
without
the
participation
of
the
coarseness
of
extension
of
phase
four.
At
that
time,
the
reflected
light
that
ascends
from
below
upward
attains
no
more
than
the
level
of
the
upper
Keter,
but
only
up
to
the
level
of
upper
Hochma
of
the
Rosh.
It
is
written
about
that,
“At
that
time,
the
illumination
of
the
root
of
Hochma
was
extended
downward,”
meaning
Hochma
of
the
Rosh.
The
male
was
incorporated
in
the
Nukva,
etc.,
and
both
receive
from
the
root
of
the
upper
Keter
equally:
Interpretation:
Now
that
the
coupling
was
made
on
screen
of
phase
three
that
draws
only
the
level
of
Hochma
of
the
Rosh,
you
find
that
the
light
of
Hochma
of
the
Rosh
clothed
the
phase
of
vessel
of
Keter
of
the
Rosh.
Since
Keter
and
Hochma
were
incorporated
in
one
another
in
the
Rosh,
too,
it
follows
that
the
male,
which
is
a
record
of
the
level
of
Keter,
and
the
female,
which
is
a
record
of
the
level
of
Hochma,
were
also
incorporated
in
each
other,
and
the
male
receives
the
light
of
the
coupling
of
the
female.
It
is
said
that
since
the
male
and
the
female
received
in
the
first
coupling
equally
from
the
upper
Keter
of
the
Rosh,
now,
too,
after
the
light
of
Hochma
came
to
the
vessel
of
Keter
of
the
Rosh,
they
receive
from
the
vessel
of
Keter,
too,
both
of
them
equally.
The
Nukva
receives
first
from
all
three
here,
they
receive
from
her,
etc.:
This
means
that
in
the
beginning,
in
the
first
coupling,
when
the
level
of
Keter
of
the
Rosh
was
extended,
the
light
of
the
coupling
belonged
to
the
light
of
Keter
that
rose
from
the
Guf
to
Malchut
of
the
Rosh,
as
well
as
to
the
male
of
the
vessel
of
Keter,
who
is
the
record
of
the
level
of
Keter.
However,
Nukva
did
not
have
any
connection
to
this
light
of
the
upper
Keter
since
she
is
the
record
of
the
level
of
Hochma.
It
follows,
that
Nukva
receives
from
all
those
three
lights
because
of
her
incorporation
in
them.
Now,
however,
when
the
coupling
is
made
on
her
phase,
namely
phase
three,
the
Nukva
is
the
prime
receiver
of
these
three
lights,
since
the
other
two
do
not
belong
to
the
level
of
Hochma,
but
receive
from
it.
12.
Yet,
the
reason
for
the
descent
of
the
root
of
Hochma
below,
in
the
place
of
the
root
Bina,
etc.,
is
for
several
reasons:
The
first
is
that
when
she
is
near
the
root
of
Keter,
she
cannot
shine,
and
her
light
is
annulled
in
the
light
that
is
extended
from
Keter.
Also,
she
must
draw
nearer
down
so
that
the
Nukva
in
Keter
may
receive
from
him
first.
This
causes
the
closeness
of
the
root
to
her
one
degree
more
than
the
closeness
of
the
male
in
Keter
to
His
root.
In
addition,
we
have
explained
that
the
roots
never
cease
giving
below
since
the
lower
ones
want
to
receive.
Hence,
the
root
of
Keter
does
not
stop
imparting
downward
the
whole
time
ZON
are
outside
their
vessel.
This
is
why
Hochma
cannot
bestow.
Hence,
when
Hochma
departs
and
descends
below
to
the
place
of
Bina,
her
place
will
remain
vacant.
At
that
time,
the
abundance
flows
from
the
root
of
Keter
fills
that
vacant
space,
Hochma
bestows
downward.
It
follows
that
then,
even
if
Keter
bestows,
he
does
not
revoke
the
illumination
of
Hochma.
Inner
Light
12.
She
is
near
the
root
of
Keter,
she
cannot
shine,
and
her
light
is
annulled
in
the
light
that
is
extended
from
Keter:
It
means
that
if
the
degrees
did
not
descend,
but
the
light
of
Keter
would
be
in
vessel
of
Keter
and
the
light
of
Hochma
in
the
vessel
of
Hochma,
etc.,
then
the
light
of
Hochma
would
not
be
able
to
bestow
upon
the
Guf,
since
then
it
is
annulled
in
the
light
of
Keter,
as
all
the
lower
Sefirot
are
annulled
and
become
indistinguishable
compared
to
the
highest
Sefira
in
the
degree.
For
this
reason,
although
each
degree
has
ten
Sefirot,
it
is
named
only
after
the
highest
among
them.
Hence,
it
is
impossible
for
the
light
of
Hochma
to
be
revealed
below
unless
a
coupling
is
made
only
on
phase
three,
for
then
the
degrees
descend
and
the
light
of
Hochma
comes
to
the
vessel
of
Keter,
and
then
the
light
of
Hochma
is
the
highest
Sefira
and
its
illumination
is
apparent.
ZON
are
outside
their
vessel.
This
is
why
Hochma
cannot
bestow:
This
means
that
as
long
as
they
are
at
the
Rosh,
they
are
without
a
vessel.
Hence,
as
long
as
the
degrees
are
in
their
place,
and
the
light
of
the
upper
Keter
is
in
its
vessel,
its
illumination
always
comes
to
ZON,
and
they
are
unwilling
to
receive
another
light
that
is
smaller
than
that.
Thus,
the
descent
of
the
degrees
is
required,
that
the
light
of
Keter
will
not
shine
in
its
vessel,
but
the
light
of
Hochma.
Hence,
when
Hochma
departs
and
descends
below
to
the
place
of
Bina,
her
place
will
remain
vacant:
Interpretation:
When
the
degree
of
Hochma
descends
to
the
degree
of
Bina,
the
degree
of
Hochma
is
vacant,
and
there
is
no
other
place
for
the
light
of
Hochma
to
clothe
if
not
in
the
vessel
of
Keter,
as
its
own
vessel
serves
the
light
of
Bina.
At
that
time,
the
abundance
flows
from
the
root
of
Keter
fills
that
vacant
space,
Hochma
bestows
downward:
It
follows,
that
while
a
light
that
is
extended
from
the
vessel
of
Keter
fills
that
deficient
degree
of
Hochma,
meaning
that
the
light
of
Hochma
itself
clothes
there,
the
degree
of
Hochma
gives
below,
and
is
not
annulled
in
the
light
of
Keter,
since
now
it
is
the
highest
Sefira
in
the
Rosh,
and
no
degree
is
higher
than
it.
13.
However,
the
descent
of
Hochma
below
will
not
diminish
her
illumination
when
the
Emanator
grows
one
degree
further
since
the
light
of
the
upper
Keter
fills
that
place
of
vacant
space.
Otherwise,
had
a
vacant
space
been
left
there,
the
light
from
the
Emanator
to
Hochma
would
have
ceased,
and
she
would
even
lose
the
Hochma.
It
would
have
been
better
to
leave
her
in
her
place.
Now,
however,
when
the
light
of
Keter
fills
the
place
of
that
vacant
space,
there
is
a
passageway
for
the
light
of
the
Emanator
to
bestow
in
the
root
of
Hochma,
and
she
does
not
lose
at
all.
Inner
Light
13.
Will
not
diminish
her
illumination
when
the
Emanator
grows
one
degree
further:
This
means
that
after
the
vessel
of
Hochma
descended
to
the
degree
of
Bina
because
the
light
of
Bina
clothed
it,
it
did
not
create
any
cessation
between
the
Sefirot
because
of
the
missing
degree
of
Hochma
there.
This
is
so
for
the
above
reason
that
no
vacant
space
remained
there
inside
the
degrees,
as
the
vessel
of
Keter,
where
light
of
Hochma
has
clothed,
fills
the
place
of
that
deficiency.
It
is
written,
“Now,
however,
when
the
light
of
Keter
fills
the
place
of
that
vacant
space,
there
is
a
passageway
for
the
light
of
the
Emanator
to
bestow
in
the
root
Hochma.”
This
means
that
the
light
of
Hochma
that
is
bestowed
from
the
Emanator,
is
bestowed
in
vessel
of
Keter,
and
Keter
fills
the
place
of
Hochma.
14.
After
ZON
received
from
the
root
of
Hochma,
too,
they
do
not
need
to
suckle
any
longer.
Then
ZON
descend
in
their
vessel,
the
root
Hochma
rises
to
her
place,
and
the
root
of
Keter
gathers
a
part
of
the
light
to
it.
That
Keter
at
the
end
of
the
roots
receives
only
the
vitality
it
needs.
Now
he
is
called
Matei
[expanding]
in
the
Keter
to
the
vessel
since
the
light
returned
to
its
vessel.
However,
the
root
of
the
upper
Keter
is
called
not
Matei
below
in
Akudim.
Thus,
we
have
concluded
from
all
this
that
the
light
in
the
first
vessel
is
called
Keter,
having
only
light
of
Hochma
since
the
light
of
Keter
remained
above,
at
the
end
of
the
roots.
This
is
the
meaning
of,
“In
wisdom
You
have
made
them
all.”
Inner
Light
14.
After
ZON
have
received
from
the
root
of
Hochma,
too,
they
do
not
need
to
suckle
any
longer:
After
the
coupling
was
made
on
the
complete
coarseness
of
phase
three,
both
from
the
perspective
of
the
extension,
and
the
perspective
of
the
clothing,
therefore,
the
Nukva
of
Keter
can
expand
from
above
downward
in
ten
Sefirot
to
the
Guf
with
the
light
that
she
receives
from
the
Rosh.
The
male
of
the
vessel
of
Keter
descends
and
expands
along
with
her
to
the
Guf.
This
is
why
it
is
written
that
then
ZON
descend
in
their
vessel,
meaning
the
Guf.
Then
ZON
descend
in
their
vessel,
the
root
Hochma
rises
to
her
place,
and
the
root
of
Keter
gathers
a
part
of
the
light
to
it:
The
matter
of
the
decline
of
the
above-mentioned
degrees
that
is
done
in
the
Rosh,
was
only
for
the
time
of
the
coupling.
However,
after
the
coupling,
and
after
ZON
descended
into
their
vessel,
the
degrees
returned
to
their
place
as
in
the
beginning,
the
light
of
the
upper
Keter
returned
to
vessel
of
Keter,
and
the
light
of
Hochma
to
vessel
of
Hochma
etc.
Yet,
the
upper
Keter
did
not
shine
to
the
light
of
Keter
below
Malchut
until
it
could
expand
to
the
Guf
as
in
the
beginning.
Rather,
“the
root
of
Keter
gathers
the
light
to
it.
That
Keter
at
the
end
of
the
roots
receives
only
the
vitality
it
needs,”
and
not
in
a
way
that
it
can
expand
to
the
Guf
as
in
the
beginning,
for
the
above-mentioned
reason.
Matei
in
the
Keter
to
the
vessel:
This
is
because
that
light
of
the
coupling
that
is
made
in
the
phase
of
female
of
Keter
of
phase
three
of
the
Rosh,
which
is
in
the
level
of
Hochma,
clothing
the
vessel
of
Keter,
descends
with
the
above-mentioned
male
and
Nukva
into
the
Guf,
and
clothes
the
vessel
of
Keter
of
the
Guf,
too.
It
is
written,
“since
the
light
returned
to
its
vessel,”
meaning
the
vessel
of
Keter
that
belongs
to
the
light
of
Hochma,
since
it
is
extended
so
from
the
phase
of
the
coupling.
This
is
why
it
is
called
Matei
in
Keter
of
Guf.
The
root
of
the
upper
Keter
is
called
not
Matei
below
in
Akudim:
It
means
that
when
it
is
written
Matei
in
Keter
of
the
Guf,
it
does
not
mean
that
the
light
of
Keter
of
the
Rosh
shines
in
the
Guf,
as
this
light
of
Keter
is
always
not
Matei
inside
the
Guf.
Rather,
it
means
light
of
Hochma
of
the
Rosh,
but
clothing
in
the
vessel
of
Keter.
Thus,
we
have
concluded,
etc.,
having
only
light
of
Hochma:
He
lets
us
know
that
in
this
entire
second
expansion,
when
it
writes
“light
of
Keter,”
it
means
only
light
of
Hochma,
as
we
have
learned
here
that
there
is
no
light
of
Keter
in
the
Guf
at
all,
but
only
the
light
of
Hochma.
However,
because
it
clothes
in
the
vessel
of
Keter,
we
call
it
“light
of
Keter.”
15.
*Now
we
will
explain
the
reality
of
this
departure
of
the
upper
light.
When
evaluating
this
reality
of
the
vessel
that
contains
all
the
light,
it
is
necessary
that
when
the
light
departs
from
it,
there
will
be
parts
in
it
that
are
suitable
for
looking
to
that
light.
When
it
draws
far
from
them,
the
face-to-face
looking
draws
as
far
from
them
as
it
has
drawn
far.
The
lesson
in
this
is
that
when
the
light
departs
from
the
tenth
part
of
that
vessel,
which
will
later
be
called
Malchut,
that
tenth
part
of
that
vessel,
from
which
that
light
departed,
thus
becomes
a
vessel.
At
that
time,
the
vessel
turns
its
face
downward
because
it
has
now
been
discerned
as
a
vessel.
When
separated
from
its
light,
it
is
unable
to
look
at
it
face-to-face,
and
then,
it
turns
its
face
after
it
has
become
a
vessel,
and
then
it
looks
at
the
upper
light
that
has
drawn
far
from
it
only
through
the
posterior.
Inner
Light
15.
Parts
in
it
that
are
suitable
for
looking
to
that
light:
The
place
of
bestowal,
or
the
place
of
reception
of
the
vessel,
is
called
face
[anterior].
The
bestowal,
or
the
reception
itself,
is
called
looking
or
gazing.
It
is
said
that
when
the
light
departs
from
the
vessel,
there
will
be
parts
in
it
that
are
suitable
for
looking
at
that
light,
since
the
departure
is
done
by
the
refinement
of
the
coarseness
in
the
screen
established
in
the
vessel.
It
is
known
that
there
are
four
phases
in
the
screen.
For
example,
if
phase
four
of
the
vessel
is
refined,
and
the
light
departs
from
the
vessel
because
of
it,
three
phases
of
coarseness
still
remain
in
the
vessel
from
which
the
light
has
not
departed,
and
they
are
still
suitable
for
gazing
on
the
light.
The
face-to-face
looking
draws
as
far
from
them
as
it
has
drawn
far:
If
the
coarseness
has
been
refined
from
phase
four,
the
light
draws
far
from
the
vessel
to
the
extent
of
phase
four,
and
not
from
the
three
other
phases.
If
it
also
draws
far
from
phase
three,
the
light
will
draw
far
from
the
measure
of
coarseness
of
phase
three
in
the
vessel,
too,
and
not
from
the
rest
of
the
vessel,
which
is
from
phase
two
and
above.
At
that
time,
the
vessel
turns
its
face
downward:
Here
we
must
remember
everything
the
ARI
says
regarding
the
first
expansion
of
Akudim
in
Part
4
regarding
the
descending
reflected
light
from
the
levels
that
emerge
during
the
refinement,
and
shines
to
the
empty
vessels
located
under
the
place
of
the
coupling.
The
matter
of
striking
that
these
illuminations
made
with
the
records
that
remain
in
those
vessels
(see
Part
4,
Chapter
9,
and
Inner
Light,
Items
50,
90).
From
there
you
will
understand
that
after
the
coarseness
has
been
refined
from
phase
three
to
phase
two,
for
example,
the
coupling
is
made
in
phase
two
and
phase
three
remains
empty
without
its
light.
At
that
time,
the
reflected
light
descends
from
the
illumination
of
the
coupling
of
phase
two
into
the
vessel
of
the
empty
phase
three.
Then
there
is
a
striking
and
a
clash
between
the
descending
reflected
light
and
the
record
in
the
empty
vessel.
And
since
the
reflected
light
comes
from
the
illumination
of
the
coupling,
it
overpowers
the
record
from
phase
three
that
remained
in
the
vessel,
since
the
record
is
from
the
departure
of
the
coupling.
For
this
reason,
the
record
must
exit
there
and
rise
above
the
vessel
as
Tagin
[tags],
making
room
for
the
reflected
light
to
come
down
into
its
vessel.
Know,
that
this
reflected
light
that
descended
into
the
empty
vessel
operates
in
the
vessel
that
will
turn
its
face
downward
and
its
posterior
upward,
as
the
ARI
says
here.
You
already
know
that
from
the
perspective
of
the
extension
of
light
in
the
vessel,
the
wall
of
the
vessel
is
divided
into
two
halves
called
anterior
and
posterior,
or
internality
and
externality,
as
the
ARI
says
(Part
4,
Chapter
5,
Item
3).
Accordingly,
you
find
that
that
empty
vessel
of
the
above-mentioned
phase
three
is
divided
into
anterior
and
posterior.
The
coarser
half
of
the
wall
is
called
anterior
since
it
draws
the
upper
light
to
it
through
a
coupling,
and
its
half
of
the
wall
that
is
not
so
coarse
is
called
posterior,
since
it
is
silent
in
the
vessel,
and
the
light
has
no
contact
with
it.
All
this
refers
only
to
a
time
when
the
light
is
present
in
the
degree.
However,
during
the
departure
of
the
light
from
the
degree
of
phase
three
to
phase
two,
made
in
the
coupling
of
phase
two
when
the
illumination
of
this
coupling
descends
to
the
empty
vessel
of
the
empty
phase
three,
these
two
halves
of
the
wall
are
turned.
The
anterior
half
becomes
posterior,
and
the
posterior
half
becomes
anterior.
This
is
because
the
reflected
light
that
descends
from
phase
two
into
the
empty
vessel
draws
far
from
the
coarseness
of
phase
three
there
since
it
is
light
from
phase
two.
It
draws
nearer
to
the
half
of
the
wall
of
the
vessel
that
is
closest
to
phase
two,
and
shines
there.
Thus,
the
coarsest
of
that
vessel
does
not
receive
any
illumination
from
that
reflected
light,
and
now
becomes
he
posterior
of
the
vessel,
and
the
most
refined
of
that
vessel
now
becomes
the
anterior
of
the
vessel
since
the
light
shines
only
in
its
refined
part.
This
is
the
meaning
of
“at
that
time,
the
vessel
turns
its
face
downward,”
since
it
cannot
receive
anything
from
the
illumination
of
the
coupling
made
in
the
upper
phase,
the
anterior
becomes
posterior,
and
turns
its
posterior
upward
since
it
is
now
all
that
receives
from
the
illumination
of
the
reflected
light
that
descended
to
it,
and
the
posterior
becomes
anterior.
This
is
called
inversion.
It
has
now
been
discerned
as
a
vessel:
However,
afterwards,
when
the
phase
above
it
also
becomes
a
vessel,
meaning
that
the
coupling
departs
from
there,
too,
the
illumination
of
the
reflected
light
stops
descending
to
it.
Then
the
vessel
returns
its
anterior
upward
as
in
the
beginning,
since
its
posterior
has
now
lost
all
its
merit,
as
the
record
now
begins
to
shine
to
the
vessel,
and
the
illumination
of
the
record
reaches
only
the
anterior
of
the
vessel.
It
is
like
the
light
prior
to
its
departure,
not
reaching
its
posterior.
You
find
that
the
vessel
has
been
restored
as
in
the
beginning.
It
looks
at
the
upper
light,
etc.,
through
the
posterior:
This
means
that
then
you
find
that
the
illumination
of
the
coupling
that
descends
to
it
from
the
top
phase
is
received
only
through
the
posterior
of
the
vessel,
which
is
the
more
refined
part
in
it.
This
is
considered
that
the
vessel
turned
its
posterior
upward.
16.
Now
the
upper
light,
too,
will
be
called
posterior
during
its
departure,
and
that
vessel
will
be
back-to-back
with
that
light.
After
that
light
also
departs,
one
more
portion,
which
will
later
be
called
the
phase
of
Yesod,
departed
from
all
of
it.
Then,
that
part
will
also
turn
its
anterior
from
the
upper
light
for
it
will
not
be
able
to
receive
it.
In
that
state,
the
first
vessel,
called
Malchut,
will
be
able
to
turn
its
anterior
upward
since
the
light
drew
far
from
it.
Then
Malchut
and
Yesod
will
be
face-to-face,
but
Yesod
will
be
back-to-back
with
the
upper
light.
Inner
Light
16.
Now
the
upper
light,
too,
will
be
called
posterior:
The
matter
of
the
designations
anterior
and
posterior
applies
only
to
the
vessels
since
in
the
light,
they
are
called
expansion
and
departure.
The
ARI
calling
the
departure
light
here
by
the
name
posterior
is
only
as
an
allegory,
since
he
wants
to
compare
the
matter
of
the
departure
of
the
light
with
the
matter
of
the
posterior
in
the
vessels,
and
call
them
posterior
in
posterior
[back-to-back].
The
ARI
has
already
explained
the
reason
that
the
empty
vessels
are
called
posterior
and
departure
in
Part
4,
Chapter
3,
Item
4.
Will
be
able
to
turn
its
anterior
upward
since
the
light
drew
far
from
it:
After
the
coupling
stops
at
the
highest
phase,
too,
and
the
illumination
of
the
coupling
stops
descending
to
the
vessel,
the
record
shines
in
the
vessel
once
more.
Then
the
vessel
returns
its
anterior
upward
as
in
the
beginning,
the
anterior
shines
from
the
phase
of
the
record,
and
the
posterior
of
the
vessel
downward,
as
in
the
beginning,
since
it
does
not
receive
any
illumination
now.
17.
Also,
when
the
phase
of
light
of
Hod
departs,
Hod
will
be
back-to-back
with
the
upper
light.
Then
Yesod
will
turn
its
anterior
to
Hod,
Hod
and
Yesod
will
be
face-to-face,
and
Malchut
will
be
face-to-back,
and
the
anterior
of
Malchut
in
the
posterior
of
Yesod.
This
is
so
because
the
lust
and
the
yearning
of
the
Sefira
to
return
its
anterior
to
the
light,
but
the
near
Sefira
to
the
light
still
cannot
return
its
anterior
to
it
before
it
draws
the
measure
of
one
Sefira
far
from
the
light.
Inner
Light
17.
Before
it
draws
the
measure
of
one
Sefira
far
from
the
light:
As
long
as
there
is
a
coupling
in
the
highest
Sefira,
the
illumination
of
the
coupling
comes
from
there
to
the
empty
Sefira
below
it.
At
that
time,
this
illumination
reaches
only
the
phase
of
posterior
in
the
vessel,
and
not
at
all
the
anterior.
Thus,
the
anterior
of
the
vessel
are
turned
downward.
However,
after
the
light
departs
from
the
highest
Sefira,
as
well,
although
there
is
still
a
coupling
in
the
Sefira
above
the
highest,
the
illumination
of
the
coupling
reaches
only
from
the
upper
one
to
the
lower
one,
meaning
from
the
cause
to
the
consequence,
but
not
from
above
its
cause.
Hence,
the
illumination
of
the
record
turns
its
anterior
upward
once
more.
This
is
what
he
specifies:
“Before
it
draws
the
measure
of
one
Sefira
far
from
the
light,”
and
examine
carefully.
18.
Also,
when
the
light
departs
from
the
phase
of
Netzah,
Netzah
will
be
back-to-back
with
the
upper
light
and
face-to-face
with
Hod.
Yesod
will
be
face-to-back
with
Hod,
and
Malchut
face-to-back
with
Yesod,
as
well.
It
is
likewise
similarly
until
the
light
departs
from
all
ten
parts
of
the
vessel.
Then,
all
the
Sefirot
will
be
face-to-back,
the
anterior
of
the
lower
one
in
the
posterior
of
the
upper
one.
However,
Keter
will
be
face-to-face
with
Hochma
since
the
Keter
is
back-to-back
with
the
upper
light
for
the
above
reason,
and
therefore,
Keter
and
Hochma
must
be
face-to-face.
Inner
Light
18.
Keter
is
back-to-back
with
the
upper
light:
This
is
because
phase
four
did
not
leave
a
record.
It
is
known
that
phase
four
draws
the
light
of
Keter.
Although
the
light
of
Keter
itself
left
a
record
in
its
vessel,
it
is
still
only
the
phase
of
a
record
of
clothing,
and
not
a
record
of
extension
(see
Inner
Light,
Item
6).
This
is
considered
the
posterior
with
regard
to
the
extension.
For
this
reason,
it
is
also
considered
its
posterior
being
turned
upward,
and
anterior
downward.
Keter
and
Hochma
must
be
face-to-face:
Hochma
has
a
complete
record
from
the
phase
of
extension.
This
record
returns
its
anterior
upward.
Keter
lacks
the
record
of
extension;
hence,
its
posterior
are
turned
upward.
Hence,
they
are
equalized
with
one
another,
which
is
called
face-to-face.
This
will
be
clarified
below.
19.
Thus
we
have
explained
the
departure,
and
how
the
vessels
were
made
by
that.
Yet,
although
we
have
explained
the
existence
of
the
vessel
of
Malchut
and
Yesod,
in
this
vessel,
etc.,
this
is
not
why
they
are
called
ten
vessels,
since
it
is
still
not
apparent
that
they
are
ten
Sefirot,
as
well
as
that
the
light
departed
together.
The
thing
is
that
it
is
like
one
long
vessel
whose
parts
are
not
equal
with
respect
to
the
distancing
of
those
parts
from
one
end
to
the
other.
Thus
we
have
explained
the
existence
of
the
light,
its
expansion,
and
its
departure,
and
they
are
two
phases.
20.
Now
there
is
another
expansion
and
departure,
as
will
be
explained,
and
then
the
four
phases
will
be
completed.
The
thing
is
that
when
this
phase
of
the
vessel
was
completed
and
became
a
vessel
by
the
departure
of
the
light,
when
the
light
expands
in
it
once
more,
there
will
remain
lights
and
vessels.
However,
when
the
light
expands
in
this
vessel
for
the
second
time,
it
does
not
expand
in
the
first
order,
but
appears
and
disappears.
This
is
the
meaning
of
what
is
written
in
The
Zohar,
“Matei
and
not
Matei”
[expanding
and
not
expanding].
These
two
phases
are
called
expansion
and
departure,
by
which
the
four
phases
will
be
completed.
Inner
Light
20.
“Matei
and
not
Matei.”
These
two
phases
are
called
expansion
and
departure,
by
which
the
four
phases
will
be
completed:
This
refers
to
the
four
letters
of
the
name
HaVaYaH.
This
is
because
these
two
phases
of
expansion
and
departure
of
the
first
expansion
of
Akudim
that
he
introduced
above
in
Item
19,
are
the
two
letters
Yod-Hey
of
HaVaYaH.
These
two
phases
of
expansion
and
departure
in
the
second
expansion
of
Akudim,
called
Matei
and
not
Matei,
are
the
two
letters
Vav-Hey
of
HaVaYaH.
The
light
Matei
inside
the
vessel
of
Keter.
Will
be
explained
below.
21.
The
thing
is
that
in
the
beginning,
the
light
expands
inside
the
vessel
of
Keter,
and
then
departs
from
it.
After
that,
the
light
expands
in
the
vessel
of
Hochma,
and
then
departs
once
more.
It
does
the
same
in
all
ten
vessels,
and
this
is
called
Matei
and
not
Matei
[expanding
and
not
expanding]
that
is
always
mentioned
in
The
Zohar.
It
is
always
in
the
nature
of
that
light
to
come
and
shine,
and
then
depart,
as
it
is
the
nature
of
a
candle’s
flame
to
sway.
Also,
that
light
always
remains
Matei
and
not
Matei
in
those
vessels
called
Akudim.
Because
they
are
in
one
vessel,
that
vessel
has
no
power
to
tolerate
the
light
if
it
is
not
Matei
and
not
Matei.
Thus
we
have
explained
the
four
phases
that
are
the
first
expansion
and
its
departure,
and
the
second
expansion
and
its
departure.
We
have
also
explained
that
the
second
expansion
and
departure
are
called
Matei
and
not
Matei.
For
this
reason,
that
vessel
is
called
Akudim,
since
it
is
one
vessel
that
connects
and
ties
ten
lights
within
it.
Inner
Light
21.
Because
they
are
in
one
vessel,
that
vessel
has
no
power
to
tolerate
the
light:
Until
the
world
of
Nekudim,
there
is
no
more
than
one
vessel
in
the
entire
ten
Sefirot.
Even
though
we
refer
to
the
other
Sefirot
as
vessels,
it
is
only
as
a
metaphor,
to
simplify
matters,
as
the
ARI
said
above,
in
Part
4,
Chapter
1.
This
is
the
reason
for
the
refinement
and
the
departure
of
lights
of
the
first
expansion
of
Akudim,
as
well
as
the
Matei
and
not
Matei
of
the
second
expansion
of
Akudim,
as
the
ARI
wrote
above
in
Part
4,
Chapter
1,
Item
3.
Since
the
ten
inner
lights
and
ten
surrounding
lights
are
connected
and
tied
in
one
vessel,
etc.,
they
strike
and
clash
with
one
another.
Hence,
the
coarseness
in
the
screen
is
refined
and
the
lights
depart.
It
is
the
same
manner
in
all
those
ten
exits
and
ten
entrances
that
were
here
in
the
second
expansion.
They,
too,
are
for
the
reason
that
the
surrounding
light
and
inner
light
that
are
connected
together
in
their
root
in
Malchut
of
the
Rosh,
strike
each
other
as
they
depart
from
there
to
the
Guf,
since
the
screen
prevents
the
surrounding
light
from
expanding
to
its
place
in
the
Guf,
meaning
from
Tabur
downward.
For
this
reason,
it
refines
the
screen,
and
the
screen
cannot
tolerate
and
limit
the
inner
light
inside
the
vessels,
and
the
lights
depart
and
return,
as
is
written
below,
and
see
Part
4,
Chapter
1,
Inner
Light,
Item
7.
22.
This
also
explains
why
the
vessel
is
called
one
vessel,
alone,
and
the
lights
are
called
ten.
This
is
because
when
the
light
departs,
everything
is
called
one
vessel,
and
not
ten
vessels.
Conversely,
the
lights
within
them,
when
they
expand
once
more
in
a
real
expansion,
which
is
the
second
expansion,
it
does
not
expand
at
once
inside
the
vessel,
as
it
departed,
but
rather
enters
and
exits
ten
exits
and
ten
entries.
It
enters
and
exits
ten
times:
once
in
Keter,
once
in
Hochma,
and
so
forth
in
all
of
them.
This
is
why
they
are
called
ten
lights,
but
the
vessel
is
made
at
once
in
one
departure,
when
it
departed
at
once.
For
this
reason,
it
is
called
one
vessel.
Inner
Light
22.
They
are
called
ten
lights,
but
the
vessel
is
made
at
once:
Compared
to
the
vessel,
all
these
departures
are
regarded
as
one
departure
since
here,
there
is
still
only
one
vessel,
which
is
only
the
vessel
of
Malchut.
There
is
no
recognition
of
a
vessel
in
the
first
nine
Sefirot,
and
all
those
exits
and
entries
made
in
it
are
considered
one
long
vessel
whose
parts
are
not
equal,
as
the
ARI
says
above
in
Item
19.
Know,
that
all
these
are
preparations
for
the
correction
of
the
ten
vessels
in
the
ten
Sefirot.
Matters
are
done
gradually:
In
the
first
expansion
of
AK,
there
is
still
no
recognition
through
the
departure,
even
in
the
discernment
in
the
lights,
and
it
is
not
evident
that
they
are
ten
lights.
In
the
second
expansion,
there
is
a
discernment
in
the
ten
Sefirot
that
they
are
ten
lights,
and
in
the
expansion
of
the
ten
Sefirot
in
the
world
of
Nekudim,
there
is
a
recognition
of
the
ten
vessels
in
the
GAR,
and
not
in
the
seven
lower
Sefirot.
In
the
world
of
Atzilut,
the
matter
is
completed,
and
ten
complete
vessels
are
made
in
all
ten
Sefirot.
23.
These
four
phases
are
the
actual
four
letters
HaVaYaH.
The
Yod-Vav
are
two
phases
of
expansion,
and
the
Hey-Hey
are
two
phases
of
departure.
You
already
know
that
the
name
HaVaYaH
begins
only
from
Hochma
downward.
The
reason
is
that
these
four
phases
belong
only
to
Hochma
and
under,
but
Keter
contains
only
two
phases.
And
correspondingly,
it
is
called
Yod-Hey,
Yod-Hey-Vav-Hey.
This
is
the
meaning
of,
“For
in
Koh
[Yod-Hey]
is
the
Lord
[HaVaYaH],
an
everlasting
rock.”
This
is
because
He
first
began
to
picture
and
create
the
world
in
them.
This
is
the
meaning
of
Akudim,
which
are
the
Yod-Hey
HaVaYaH,
since
Yod-Hey
in
Keter,
HaVaYaH
in
all
the
other
Partzufim.
Inner
Light
23.
The
Yod-Vav
are
two
phases
of
expansion,
and
the
Hey-Hey
are
two
phases
of
departure:
The
first
expansion
is
the
Yod;
the
second
expansion
is
the
Vav.
The
first
departure
is
the
first
Hey,
and
the
second
departure
is
the
last
Hey.
HaVaYaH
begins
only
from
Hochma
downward:
It
is
known
that
Yod
means
Hochma,
Vav
means
ZA,
the
First
Hey
means
Bina,
and
the
last
Hey
means
Malchut.
Keter,
however,
is
not
implied
in
the
four
letters,
except
in
the
tip
of
the
Yod.
This
is
so
for
the
reason
that
the
ARI
explains
below.
24.
The
reason
is
that
below,
the
nine
Sefirot
have
the
four
deficiencies
of
the
light.
This,
in
itself,
will
cause
the
giving
of
the
name
of
the
upper
light,
to
be
able
to
called
these
four
deficiencies
by
the
name
HaVaYaH.
They
are
those:
The
first
is
the
expansion
of
the
light
for
the
first
time.
At
that
time,
the
light
begins
to
expand
in
Keter,
the
first
among
them,
and
then,
all
nine
below
it
lack
that
light.
In
this
way,
when
the
light
appeared
in
the
reality
of
Keter,
all
the
others
were
still
absent.
This
is
the
first
deficiency
in
the
first
expansion
of
the
nine
vessels.
This
deficiency
is
absent
in
Keter.
Inner
Light
24.
The
four
deficiencies
of
the
light.
This,
in
itself,
will
cause
the
giving
of
the
name
of
the
upper
light,
to
be
able
to
called
these
four
deficiencies
by
the
name
HaVaYaH:
Interpretation:
The
meaning
of
the
letters
is
vessels
that
were
emanated
and
made
by
the
sparks
that
fell
from
the
reflected
light
of
the
four
levels
that
emerged
during
the
departure
of
the
light
of
the
first
expansion.
They
came
into
the
empty
vessels
after
the
departure
of
the
light
from
them,
as
has
been
explained
in
the
ARI’s
words
above,
Part
4,
chapter,
Item
12
(see
Inner
Light
there,
Item
100).
Any
“name”
implies
attainment,
since
“Anything
that
we
do
not
attain,
we
do
not
call
by
a
name.”
It
is
known
that
there
is
no
attainment
in
the
light
without
a
vessel.
It
has
also
been
explained
in
the
words
of
the
ARI
above
(Part
4,
Chapter
1,
Item
9),
that
the
expansion
of
the
light
and
its
subsequent
departure
caused
the
making
of
the
vessel.
Thus,
the
lack
of
light
causes
the
existence
of
the
vessels
and
the
holy
names.
It
is
written,
“The
nine
Sefirot
have
the
four
deficiencies
of
the
light.
This,
in
itself,
will
cause
the
giving
of
the
name
of
the
upper
light,
to
be
able
to
called
these
four
deficiencies
by
the
name
HaVaYaH.”
In
other
words,
it
is
so
that
there
will
be
a
possibility
to
attain
Him
in
that
name.
The
expansion
of
the
light
for
the
first
time,
etc.
This
is
the
first
deficiency
in
the
first
expansion
of
the
nine
vessels:
This
means
that
when
the
light
began
to
expand
in
Keter,
the
light
was
in
direct
light,
mercy.
At
that
time,
all
nine
below
it
lacked
that
complete
light.
Although
they
emerged
afterwards,
during
the
departure,
in
four
degrees
that
the
screen
had
made
during
its
refinement,
they
are
considered
reflected
light
and
judgment,
and
are
therefore
called
dots
[Nekudot].
Hence,
there
is
a
deficiency
here
in
the
lower
nine
of
the
first
expansion.
However,
there
is
no
deficiency
here
in
Keter
whatsoever,
which
is
why
Keter
is
not
implied
in
the
letters
of
the
name
HaVaYaH,
as
they
imply
the
lack
of
the
light.
Rather,
the
expansion
of
the
nine
Sefirot
below
Keter,
which
are
the
four
levels
HB
ZON
that
emerged
as
reflected
light
and
judgment,
imply
the
Yod
of
HaVaYaH.
Also,
the
departure
of
the
entire
the
first
expansion
in
general,
is
the
Hey
of
HaVaYaH,
and
they
are
called
Yod-Hey
of
Keter,
as
the
whole
of
the
first
expansion
is
called
Keter.
25.
In
the
second
expansion,
this
deficiency
will
also
be
in
the
nine
Sefirot
once
more,
and
not
in
the
Keter.
Hence,
there
are
two
deficiencies
in
the
nine
Sefirot,
and
not
in
Keter.
This
is
so
because
when
no
light
is
emanated,
it
is
not
called
a
deficiency.
However,
once
this
light
begins
to
expand,
it
first
expands
in
Keter.
At
that
time,
the
nine
Sefirot
will
be
regarded
as
lacking
that
light,
as
the
light
of
Keter
preceded
them.
However,
the
other
two
deficiencies
are
found
in
both
Keter
and
the
nine
Sefirot,
and
it
is
the
two
phases
of
departure,
since
this
is
called
a
true
deficiency,
whether
to
the
nine
Sefirot
or
to
the
Keter
itself.
Inner
Light
25.
In
the
second
expansion,
this
deficiency
will
also
be
in
the
nine
Sefirot
once
more,
not
in
the
Keter:
This
is
so
because
in
the
second
expansion,
too,
only
Keter
emerged
in
the
phase
of
Taamim
[tastes].
However,
the
other
nine
Sefirot
emerged
during
the
refinement
as
Nekudot
[dots],
and
that
deficiency
appeared
in
them
a
second
time.
Hence,
Keter
of
the
second
expansion
is
not
implied
in
the
four
letters
HaVaYaH,
even
in
the
second
expansion,
as
there
is
no
deficiency
in
it,
but
only
from
Hochma
downward,
which
are
the
four
levels
HB
ZON
that
emerge
because
of
the
refinement
of
the
screen,
as
he
writes
below,
which
are
called
Nekudot.
They
are
implied
in
the
Vav
of
HaVaYaH
and
the
general
departure
of
this
second
expansion
is
the
last
Hey
of
HaVaYaH.
The
ARI
says
above,
in
Item
23,
about
this
second
expansion,
HaVaYaH
in
all
the
other
Partzufim.
This
is
because
the
two
deficiencies
of
the
first
expansion
are
present
in
this
second
expansion,
too,
as
is
written
below.
The
nine
Sefirot
will
be
regarded
as
lacking
that
light,
as
the
light
of
Keter
preceded
them:
This
means
that
the
matter
of
the
deficiency
in
them
is
only
compared
to
the
light
of
Keter
that
preceded
them
in
its
merit.
Compared
to
it,
they
are
regarded
as
reflected
light
and
judgment,
although
in
themselves,
they
are
mercy
since
they,
too,
are
extended
from
the
Emanator
from
above
downward,
as
the
ARI
wrote
above
(Part
4,
Chapter
2,
Item
1).
It
is
known
that
all
that
is
extended
from
above
downward
is
mercy,
but
compared
to
the
light
of
Keter
they
are
considered
judgment
since
they
only
exit
by
the
departure
of
its
light
(see
the
words
of
the
ARI
Part
4,
Chapter
6,
and
Inner
Light,
Item
9).
However,
the
two
phases
of
the
general
departure
of
the
first
expansion
and
the
second
expansion,
implied
in
the
two
letters
Hey-Hey
of
the
name
HaVaYaH,
are
a
true
deficiency
and
judgment
in
themselves,
too,
as
the
ARI
says
below.
We
understand
from
all
the
above
that
the
Yod
in
HaVaYaH
is
the
light
of
Nekudot
of
the
first
expansion,
meaning
the
nine
Sefirot
from
Hochma
downward
that
emerged
there
during
the
departure
of
the
light
of
Taamim.
The
first
Hey
in
the
name
HaVaYaH
is
the
general
departure
of
this
the
first
expansion,
the
Vav
in
the
name
HaVaYaH
implies
the
light
Nekudot
of
the
second
expansion,
which
are
the
nine
Sefirot
from
Hochma
and
below
that
emerged
during
the
departure
of
the
light
of
Taamim
during
that
second
expansion.
The
last
Hey
in
the
name
HaVaYaH
implies
the
general
departure
of
this
second
expansion.
Thus,
the
two
expansions
of
light
Nekudot
imply
the
Yod-Vav
in
the
name
HaVaYaH,
and
the
two
departures
imply
the
Hey-Hey
in
the
name
HaVaYaH.
He
writes,
in
Item
23,
“Yod-Hey
in
Keter,
HaVaYaH
in
all
the
other
Partzufim.”
It
means
that
the
expansion
of
the
nine
Sefirot
from
Hochma
downward
that
emerged
during
the
departure
of
the
light
of
Keter
of
the
first
expansion,
and
the
departure
of
the
light
of
the
first
expansion
in
general,
is
the
meaning
of
the
“Yod-Hey
in
Keter.”
This
is
so
because
as
a
whole,
the
first
expansion
is
called
Keter,
as
it
is
known
that
it
is
Partzuf
Keter
of
AK.
These
two
deficiencies
of
the
light,
meaning
the
departure
in
relation
to
Keter,
and
not
in
relation
to
themselves.
The
phase
of
its
real
departure,
in
themselves,
too,
is
necessarily
received
inside
the
second
expansion,
since
all
the
forces
that
appear
in
the
upper
one
must
necessarily
be
in
its
lower
one,
as
well.
Hence,
these
Yod-Hey
of
the
first
expansion
are
in
the
second
expansion,
too.
Added
to
them
are
these
two
deficiencies
of
the
light
with
respect
to
itself,
which
are
the
phase
of
departure
in
relation
to
the
Keter
of
the
second
expansion,
and
not
in
relation
to
the
lower
nine
themselves.
It
is
also
the
real,
collective
phase
of
departure
of
the
second
expansion,
implied
in
the
Vav-Hey.
Thus,
in
the
second
expansion,
there
are
all
four
letters
of
the
name
HaVaYaH.
It
is
written,
“HaVaYaH
in
all
the
other
Partzufim,”
meaning
the
Partzufim
of
the
second
expansion.
26.
We
shall
explain
this
matter
that
is
written,
that
these
phases
are
called,
“For
in
Koh
[Yod-Hey]
is
the
Lord
[HaVaYaH],
an
everlasting
Rock.”
This
is
the
meaning
of
the
verse,
“Extol
Him
that
rides
upon
the
skies,
whose
name
is
in
Koh.”
We
must
be
meticulous
with
this
verse.
He
should
have
said,
“His
name
is
Yod-Hey,
what
is
“His
name
is
in
Yod-Hey
[Koh]”?
The
thing
is
that
the
entire
name
is
contained
in
the
Yod-Hey,
and
this
is
the
meaning
of,
“whose
name
is
in
Koh.”
The
Yod-Hey
in
its
fullest
is
Yod
[comprised
of
the
letters
Yod-Vav-Dalet]
He
[comprised
of
the
letters
Hey-Aleph],
twenty-six
in
Gematria,
which
is
HaVaYaH.
Thus,
in
Yod-Hey
is
the
actual
name
HaVaYaH,
and
the
name
Yod-Hey
in
Keter
indicates
how
the
name
HaVaYaH
emerged
from
it
containing
all
four
letters
HaVaYaH.
Inner
Light
26.
Thus,
in
Yod-Hey
is
the
actual
name
HaVaYaH,
etc.,
indicates
how
the
name
HaVaYaH
emerged
from
it:
This
is
the
meaning
of
the
verse,
“Extol
Him
that
rides
upon
the
skies
[Heb:
Aravot]”:
Aravot
implies
Eruv
[Heb:
mixture]
of
the
quality
of
mercy
with
judgment.
It
begins
in
the
Partzufim
of
the
second
expansion,
and
it
says,
“whose
name
is
in
Koh
[in
Yod-Hey].”
In
Yod-Hey
implies
Keter,
where
there
was
still
no
mixture,
and
yet,
the
HaVaYaH
of
the
second
expansion
was
extended
from
it,
and
in
all
the
other
Partzufim
until
the
world
of
Atzilut,
where
the
mixture
ends,
and
ten
vessels
emerge.
This
is
the
whole
reason
to
give
a
good
reward
to
the
righteous,
as
it
is
written
above
(Part
4,
Chapter
1,
Inner
Light,
Item
4).
This
is
the
meaning
of
the
verse,
“Extol
Him
that
rides
upon
the
skies,”
who
mixed
and
associated
the
quality
of
mercy
with
judgment,
which
emerged
from
the
Yod-Hey
is
His
name,
in
Keter,
which
is
the
meaning
of
expansion
and
departure.
And
in
that,
“Exult
before
Him,”
for
in
that
was
all
the
good
reward
prepared
and
concealed
for
the
righteous.
27.
*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.
It
is
so
because
although
the
upper
light
of
the
vessel
of
Keter
departed
and
rose
to
the
Emanator,
because
light
of
Hochma
rose
in
its
place,
the
vessel
of
Keter
does
not
gain
coarseness
and
materialize.
It
is
the
same
in
all
the
other
lights.
You
find
that
since
it
has
been
explained
above,
in
the
previous
study,
that
the
light
of
Keter
of
Akudim
departs
first,
and
the
light
Malchut
departs
last,
it
follows
that
the
existence
of
the
vessel
begins
only
from
below
and
above,
and
the
vessel
of
Malchut
is
made
before
all
the
others,
for
since
light
Malchut
departs
last,
when
it
departs
from
its
own
vessel,
the
vessel
does
not
become
coarser
until
its
departure
from
its
entire
vessel
is
completed.
Then
the
nine
upper
vessels
still
have
light
although
none
of
them
has
a
part
of
the
light
that
truly
reaches
its
own
part.
For
this
reason,
they
do
not
become
coarse
and
materialize.
However,
the
vessel
of
Malchut,
which
has
been
entirely
emptied
of
her
light,
and
there
is
also
no
other
light
below
her
to
rise
inside
her,
hence,
she
gains
coarseness
and
becomes
a
vessel.
But
she
does
not
become
completely
coarse
until
the
light
departs
from
her
entirely,
three
degrees,
etc.
The
reason
for
this
will
be
understood
with
the
above-mentioned,
that
any
less
than
three
is
akin
to
being
alone.
Thus,
after
the
light
moved
away
three
complete
degrees,
the
vessel
becomes
completely
dark
and
its
making
is
completed.
Inner
Light
27.
Until
the
light
departs
from
her
entirely,
three
degrees,
etc.:
The
vessel
is
made
only
by
the
complete
departure
of
the
light
from
it,
both
inner
light
and
surrounding
light.
It
is
known
that
up
to
two
degrees,
the
vessel
still
receives
surrounding
light.
For
this
reason,
it
does
not
become
a
vessel
until
the
light
draws
far
from
it
by
three
degrees.
Take
the
vessel
of
ZA
for
example.
When
the
light
of
ZA
departs
from
the
vessel
and
rises
to
Bina,
it
is
no
longer
considered
distancing
of
the
degree,
since
it
still
receives
Yechida
of
inner
light.
Only
when
it
departs
and
rises
to
Hochma
does
it
depart
one
degree
from
the
vessel,
and
receives
the
first
surrounding
light.
Afterwards,
when
it
departs
two
degrees
and
ascends
to
Keter,
it
still
receives
the
second
surrounding
light.
Thus,
the
vessel
is
not
yet
entirely
dark
until
it
departs
from
Keter
to
the
Emanator,
as
well.
At
that
time,
the
vessel
does
not
obtain
any
light,
and
it
is
completed.
The
same
applies
to
the
vessel
of
Malchut.
When
the
light
departs
one
degree
from
her,
meaning
when
the
light
of
Malchut
ascends
to
ZA,
she
still
receives
the
first
surrounding
light.
When
it
departs
two
degrees,
meaning
when
she
ascends
to
Bina,
she
still
receives
the
second
surrounding
light.
Only
when
the
light
of
Malchut
ascends
to
Hochma,
which
is
the
third
degree,
she
no
long
receives
any
illumination,
the
vessel
of
Malchut
becomes
completely
dark,
and
it
is
completed.
Hence,
the
vessels
were
not
completed
from
Bina
and
above,
since
even
when
the
light
of
Bina
ascends
to
Keter,
Bina
still
receives
Yechida
of
inner
light.
This
is
not
considered
a
distancing
of
degree
at
all,
much
less
so
with
Keter
and
Hochma.
Study
all
that
in
the
ARI’s
words
above
(Part
4,
Chapter
6,
Item
15).
Besides
the
above,
there
is
yet
another
condition
for
the
completion
of
the
vessel,
namely
the
completeness
of
the
outer
half
of
the
wall
of
the
vessel,
mentioned
in
the
ARI’s
words
above
(Part
4,
Chapter
4,
Item
3).
As
long
as
there
is
not
the
outer
half
of
the
wall
of
the
vessel
that
belongs
to
the
Surrounding
Light,
the
vessel
is
not
completed.
Thus,
the
vessels
of
GAR
did
not
attain
any
surrounding
lights
during
their
ascent
to
the
Emanator,
as
the
ARI
says
there.
Consequently,
the
vessels
of
GAR
lack
the
outer
half
of
the
wall
of
their
outer
vessel.
For
this
reason,
they
were
completed
only
later,
in
the
second
expansion,
as
the
ARI
says
here.
28.
You
find
that
after
the
departure
of
the
light
of
Malchut,
it
rose
to
its
root
inside
the
Peh
of
AK.
At
that
time,
the
work
of
the
seven
lower
vessels
from
Hesed
to
Malchut
ends.
Thus,
the
end
of
their
work
was
through
the
departure
of
the
lights,
and
when
they
departed,
their
vessels
were
made.
However,
the
work
of
the
three
upper
vessels
of
Keter,
Hochma,
Bina,
was
not
over
since
they
have
not
become
distant
by
three
complete
degrees
from
the
light
of
Malchut
that
rose
to
the
Emanator.
Yet,
the
end
of
their
work
was
afterwards,
when
the
lights
returned
to
come
down
a
second
descent
into
the
above
vessels.
Inner
Light
28.
Yet,
the
end
of
their
work
was
afterwards,
when
the
lights
returned
to
come
down
a
second
descent:
It
is
so
because
then
the
externality
of
their
vessels
was
completed
and
the
lights
were
also
permanently
diminished
there,
since
only
the
light
of
Hochma
came
to
the
vessel
of
Keter,
and
the
light
of
Bina
to
the
vessel
of
Hochma,
etc.,
and
that
completes
their
vessels.
29.
We
shall
add
another
explanation
about
the
making
of
those
vessels.
It
has
been
explained
in
the
previous
study
that
the
three
kinds
of
light
that
emerged
from
the
AHP
of
AK
are
considered
NRN
and
clothe
each
other.
However,
the
light
that
emerges
from
the
Eynaim
of
AK
is
called
Neshama
to
Neshama,
which
is
called
Haya.
Its
place
is
up
there
in
the
Ayin,
but
it
expands
below,
as
we
will
explain.
It
is
so
because
it
stands
in
its
place
as
surrounding
light
to
them,
and
from
it,
a
thin,
very
small
light
expands
downward,
called
seeing.
It
is
not
a
complete
Hevel
[vapor]
like
the
Havalim
[pl.
of
Hevel]
that
emerge
from
the
AHP,
which
are
complete,
tangible,
and
sensed
Havalim.
In
addition,
since
it
is
a
very
thin
and
weak
light,
the
vessels
of
Akudim
that
exit
from
the
Peh
were
made
of
it,
and
the
lights
were
not
made,
since
it
is
a
weak
light.
However,
the
light
of
AHP
was
not
an
actual
tangible
and
sensed
Hevel.
Even
the
vessels
could
not
be
made
since
they
are
lower
lights
than
the
light
of
the
Eynaim.
For
this
reason,
they
come
out
as
actual,
sensed
Hevel,
and
thus
the
lights
that
are
called
NRN
were
made.
Inner
Light
29.
Light
that
emerged
from
the
AHP
of
AK
are
considered
NRN:
This
has
already
been
explained
in
the
ARI’s
words
above
(Part
4,
Chapter
6,
Item
6),
and
in
Inner
Light
there.
The
light
that
emerges
from
the
Eynaim,
etc.,
Its
place
is
up
there
in
the
Ayin,
etc.,
as
surrounding
light:
This
refers
to
the
phase
of
surrounding
light
of
Yechida
to
ZA.
However,
as
the
ARI
says
(Part
4,
Chapter
6,
Item
17,
and
see
there
in
Inner
Light),
it
does
not
reach
the
Nukva
whatsoever,
even
as
surrounding
light.
A
thin,
very
small
light
expands
downward,
called
seeing.
It
is
not
a
complete
Hevel
[vapor]
like
the
Havalim
[pl.
of
Hevel]
that
emerge
from
the
AHP,
which
are
complete
Havalim:
The
reflected
light
that
expands
from
above
downward
with
the
direct
light
within
it
into
ten
Sefirot
called
Guf
is
called
Hevel.
This
is
because
it
emerges
from
the
coupling
by
striking
in
the
coarseness
in
the
screen.
If
there
is
great
coarseness,
the
reflected
light
is
greater,
and
the
level
is
greater.
Hence,
until
phase
two,
the
coarseness
in
the
screen
is
considered
sufficient
to
raise
reflected
light
to
extend
the
light
from
below
upward
in
a
sufficient
measure
for
it
to
afterwards
expand
from
above
downward
into
the
Guf,
as
well.
For
this
reason,
the
reflected
light
is
called
“complete
Hevel.”
However,
the
coarseness
from
phase
one,
called
Eynaim,
the
coarseness
of
that
phase
is
very
thin
and
weak,
and
it
is
a
not
a
complete
Hevel
that
can
expand
from
above
downward,
too.
For
this
reason,
no
light
comes
from
it
into
the
Guf.
It
is
written,
“since
it
is
a
very
thin
and
weak
light,
the
vessels
of
Akudim,
etc.,
were
made
of
it,
and
the
lights
were
not
made.”
This
means
that
we
discern
only
the
phase
of
direct
light
in
the
light
of
the
Eynaim,
which
is
the
light
itself
that
makes
a
coupling
by
striking
in
the
lights
of
AHP,
and
generates
the
vessels
for
them,
as
he
explains
before
us.
However,
in
itself,
the
coupling
is
insufficient
to
generate
the
level
of
light
to
the
Guf,
as
the
AHP,
but
only
as
a
weak
light.
30.
Let
us
return
to
the
matter
of
the
seeing
of
the
Eynaim,
and
say
that
the
making
of
the
vessels
was
through
its
looking,
seeing,
and
gazing
in
the
light
of
Akudim,
called
the
above-mentioned
Nefesh.
This
is
the
meaning
of
the
verse,
“And
God
saw
the
light,
that
it
was
good;
and
God
divided,”
etc.
The
Ruach
and
the
Neshama,
which
are
the
lights
Ozen
and
Hotem,
are
called
complete
light.
The
Nefesh,
which
is
Akudim
that
emerge
from
the
Peh,
are
implied
in
the
excess
word
“the,”
in
what
the
text
says,
“the
light.”
He
said
that
since
God
is
the
Emanator,
He
sees
and
looks
at
the
Nefesh,
called
“the,”
and
then
“and
[God]
divided,”
etc.,
which
is
considered
the
making
of
the
vessels
that
separate,
limit,
and
place
a
ration
and
measurement
in
the
lights,
and
their
parts
are
separated
from
one
another.
Inner
Light
30.
Its
looking,
seeing,
and
gazing
in
the
light
of
Akudim,
called
the
above-mentioned
Nefesh:
The
Peh
of
the
Rosh
is
called
Nefesh.
The
expansion
of
the
light
is
called
looking
and
gazing.
Hence,
the
expansion
of
the
upper
light
to
the
screen
in
the
vessel
of
Malchut
for
a
coupling
by
striking
is
called
looking
and
gazing
in
the
Nefesh,
meaning
in
the
screen
in
Malchut.
The
Emanator,
He
sees
and
looks
at
the
Nefesh,
called
"the”:
As
has
been
written
in
the
previous
item,
the
screen
in
the
vessel
of
Malchut
is
called
Nefesh,
and
is
called
“the,”
as
the
ARI
says,
and
examine
carefully
above
[Part
3,
Chapter
3,
Item
3].
31.
There
is
direct
light
and
reflected
light
in
this
seeing.
In
the
looking
of
this
seeing
as
direct
light
in
the
light
Nefesh,
there
was
sufficient
ability
to
make
the
vessels
of
the
first
three.
Yet,
the
seven
lower
vessels
were
not
completed
until
the
looking
of
direct
light
was
extended
down
to
the
tenth
vessel
of
Malchut.
Afterwards,
the
two
lights
returned,
which
are
the
light
of
seeing
of
the
Ayin
and
the
light
Nefesh
that
emerged
from
the
Peh,
and
both
departed
upward
from
below
upward.
Then,
during
their
departure
from
below
upward,
the
seven
lower
vessels
were
made
as
reflected
light.
Yet,
the
first
three
vessels
were
made
in
direct
light
from
above
downward
through
the
looking
of
direct
light
of
the
Eynaim
in
the
light
Nefesh.
Inner
Light
31.
There
is
direct
light
and
reflected
light
in
this
seeing:
This
is
because
the
expansion
of
the
upper
light
to
the
Partzuf
is
called
seeing,
and
the
part
of
the
light
that
is
received
in
the
Partzuf
is
called
direct
light,
meaning
up
to
the
vessel
of
Malchut.
The
part
of
the
light
that
is
not
received
in
the
Partzuf
because
of
the
screen
that
pushes
it
back,
meaning
the
part
that
was
suitable
for
clothing
in
Malchut,
is
called
reflected
light.
This
is
why
it
is
said
that
there
is
direct
light
and
reflected
light
in
this
seeing.
In
the
looking
of
this
seeing
as
direct
light
in
the
light
Nefesh:
This
refers
to
Malchut,
called
Nefesh.
The
light
Nefesh
refers
to
the
reflected
light
that
she
raises
from
her
and
above,
clothing
the
upper
light
as
ten
Sefirot
of
the
Rosh.
It
is
written,
“there
was
sufficient
ability
to
make
the
vessels
of
the
first
three.”
It
means
that
the
vessels
of
the
ten
Sefirot
of
the
Rosh,
which
are
from
below
upward,
are
considered
the
roots
of
the
vessels.
The
seven
lower
vessels
were
not
completed
until
the
looking
of
direct
light
was
extended
down
to
the
tenth
vessel
of
Malchut:
She
is
called
Malchut
of
Malchut,
or
Nefesh
of
Malchut.
This
is
because
this
above-mentioned
Malchut
of
the
Rosh,
called
Nefesh
or
“the,”
expanded
in
itself
into
ten
Sefirot
from
her
and
within
her
to
her
own
Malchut,
meaning
Malchut
of
Malchut.
These
ten
Sefirot
are
called
Guf,
or
the
seven
lower
Sefirot.
In
AK,
they
are
called
Akudim,
which
expand
form
the
Peh
of
AK
to
its
Tabur
because
Malchut
of
the
Rosh
is
called
Peh,
and
Malchut
of
Malchut
is
called
Tabur.
The
light
of
seeing
of
the
Ayin
and
the
light
Nefesh
that
emerged
from
the
Peh:
Meaning
the
direct
light
and
reflected
light,
because
the
light
of
seeing
is
direct
light,
and
the
light
Nefesh
is
reflected
light
that
ascends
from
the
Malchut.
Both
departed
upward
from
below
upward,
etc.,
during
their
departure
from
below
upward,
the
seven
lower
vessels
were
made
as
reflected
light:
Meaning
through
the
screen,
as
it
is
written
at
length
above
in
Part
4.
In
the
refinement
of
the
screen
from
phase
four
to
phase
three,
the
coupling
from
phase
four
stops.
The
reflected
light
with
the
direct
light
of
the
level
of
Keter
within
it
depart,
rise
up,
and
the
coupling
is
made
in
phase
three,
which
is
the
phase
of
ZA
of
direct
light.
Then
the
reflected
light
of
that
coupling
connects
and
clothes
only
the
level
of
Hochma,
and
the
light
of
Hochma
comes
in
the
vessel
of
Keter,
the
light
of
Bina
in
the
vessel
of
Hochma,
the
light
of
ZA
in
vessel
of
Bina,
the
light
of
Malchut
in
the
vessel
ZA,
and
the
vessel
of
Malchut
remains
without
light.
Then
the
vessel
of
Malchut
becomes
dark
and
grows
coarser,
and
becomes
a
vessel,
as
the
ARI
wrote
in
Item
27.
Afterwards,
when
the
screen
of
phase
three
is
refined
into
phase
two,
which
is
Bina
of
direct
light,
and
the
reflected
light
and
direct
light
of
the
level
of
Hochma
departed,
the
level
of
Bina
was
extended.
At
that
time,
the
light
of
Bina
clothes
the
vessel
of
Keter,
the
light
of
ZA
in
vessel
of
Hochma,
the
light
Malchut
in
vessel
of
Bina,
and
the
vessel
of
ZA,
too,
remains
without
light.
In
that
state,
the
vessel
of
ZA
also
becomes
dark
and
grows
coarser,
thus
becoming
a
vessel.
When
it
is
refined
from
phase
two
to
phase
one,
which
is
Hochma
of
direct
light,
the
level
of
Bina
departs
and
the
level
of
ZA
is
extended.
Then
the
light
of
ZA
comes
in
the
vessel
of
Keter,
and
the
vessel
of
Bina,
too,
remains
without
light.
Thus,
the
vessel
of
Bina,
too,
becomes
dark
and
grows
coarser,
etc.,
similarly.
Thus,
the
vessels
of
the
Guf
are
made
only
through
the
departure
of
the
direct
light
and
reflected
light
upward,
as
then
they
become
dark
and
grow
coarser,
and
become
vessels.
However,
only
the
two
vessels
of
ZA
and
Malchut
were
entirely
completed
through
this
departure
in
both
their
inner
half
for
inner
light,
and
in
their
outer
half
for
surrounding
light
(Inner
Light,
Item
27).
However,
the
three
vessels
Keter-Hochma-Bina
were
not
yet
completed
here
in
this
departure
since
they
still
lack
the
outer
half
of
their
walls.
This
is
so
because
they
did
not
have
any
ascents
to
attain
vessels
and
surrounding
lights.
Hence,
they
were
only
completed
afterwards,
in
the
second
expansion,
as
is
written
below.
Yet,
the
first
three
vessels
were
made
in
direct
light
from
above
downward
through
the
looking
of
direct
light
of
the
Eynaim
in
the
light
Nefesh:
This
means
that
the
vessels
of
GAR,
which
are
the
ten
Sefirot
of
the
Rosh,
were
made
through
the
expansion
of
direct
light
from
above
downward
for
a
coupling
by
striking
in
Malchut.
Malchut
raised
reflected
light
from
below
upward,
and
clothed
the
direct
light
of
the
Eynaim,
as
the
ARI
wrote
at
length
in
the
beginning
of
Part
3.
32.
Now
we
shall
explain
how
was
the
second
return
of
the
lights.
Know,
that
their
second
return
is
not
like
their
descent
for
the
first
time.
This
is
because
then,
all
ten
lights
came
down
to
their
place.
However,
in
this
second
descent,
had
they
all
descended
to
their
place,
all
the
vessels
that
have
already
been
made
by
their
departure
would
have
canceled,
as
in
the
beginning.
They
would
not
have
been
able
to
tolerate
their
lights,
as
it
happened
to
them
before.
Therefore,
it
was
necessary
for
the
upper
light
in
all
of
them,
which
is
Keter,
which
is
great
and
equal
to
all
nine
lights
put
together,
would
always
remain
above,
adhered
to
its
root,
which
emanates
it,
which
is
the
Toch
of
the
Peh
of
AK.
33.
Only
the
nine
lower
lights
came
out
of
there
again
and
descended
to
expand
below.
They
expanded
in
the
following
manner:
The
light
of
Hochma
entered
the
vessel
of
Keter;
the
light
of
Bina
entered
the
vessel
of
Hochma,
etc.,
until
you
find
that
the
light
of
Malchut
entered
the
vessel
of
Yesod.
Now
there
are
two
changes
from
the
way
it
was
at
first.
The
greatest
of
all
lights
put
together,
namely
Keter,
remained
above
in
its
root.
Moreover,
even
though
the
vessel
of
Keter
does
not
have
the
power
to
tolerate
its
own
great
light,
it
can
tolerate
the
light
of
Hochma,
which
is
much
smaller
than
Keter.
It
is
similar
in
all
the
other
Sefirot,
and
for
the
above
two
reasons,
now
these
vessels
have
the
ability
and
power
to
tolerate
their
light,
and
they
are
not
canceled
as
in
the
beginning.
34.
We
will
explain
below
that
all
nine
lower
lights
enter
the
vessel
of
Keter
together.
Afterwards,
only
the
light
of
Hochma
remains
inside
it,
while
the
other
eight
lights
descend
and
enter
the
vessel
of
Bina,
and
so
on
similarly
with
all
of
them.
However,
that
does
not
add
or
subtract.
We
have
a
great
rule
in
our
hands:
The
upper
one
is
greater
than
everything
below
it.
Hence,
even
when
the
nine
lights
enter
the
vessel
of
Keter
together,
all
the
eight
lower
ones
are
of
no
consequence
compared
to
the
light
of
Hochma
that
is
higher
than
all
of
them
and
emanated
them.
It
has
already
been
explained
that
the
light
of
Hochma
can
tolerate
the
vessel
of
Keter
since
it
is
a
higher
phase,
much
less
tolerate
the
rest
of
the
eight
lights
below
it,
and
likewise
in
the
rest
of
the
vessels.
Because
the
light
that
is
designated
to
that
vessel
does
not
enter
it,
but
only
a
small
light
in
its
place,
they
can
tolerate
the
lights
and
will
not
be
canceled
as
in
the
beginning.
35.
*We
must
thoroughly
explain
the
meaning
of
Matei
[expanding]
and
not
Matei.
It
is
said
that
in
the
beginning,
the
light
comes
in
Keter,
and
all
nine
lights
are
contained
in
it.
Afterwards,
it
returns
to
being
not
Matei,
when
the
light
that
reaches
Keter
exits
it
once
more,
but
the
nine
other
lights
remain
in
Keter
since
Keter
has
the
power
to
tolerate
them.
In
that
state,
when
the
light
is
not
Matei
in
the
Keter,
the
Keter
extends
the
nine
lights
to
Hochma
face-to-face,
and
places
them
in
Hochma.
At
that
time,
Hochma
turns
her
anterior,
after
receiving
the
nine
lights,
and
shines
to
Bina
face-to-face.
It
is
only
illumination,
but
she
still
does
not
give
her
the
seven
lights.
Inner
Light
35.
In
the
beginning,
the
light
comes
in
Keter,
and
all
nine
lights
are
contained
in
it:
In
order
to
understand
the
ARI’s
words
here,
we
must
thoroughly
remember
and
clearly
understand
all
his
words
in
the
beginning
of
the
part
from
Item
1
to
Item
15,
and
what
we
explained
there,
as
it
is
because
it
is
impossible
to
repeat
all
that
length
from
there.
Here
we
shall
briefly
review
the
item
headlines.
First,
examine
the
order
of
the
ascents
of
the
Sefirot
to
the
Emanator
after
their
departure
from
the
first
expansion
that
was
explained
(Part
4,
Chapter
4,
Item
6).
The
gist
of
all
the
above
is
that
the
coupling
by
striking
that
was
made
in
the
first
Partzuf
of
AK
was
on
the
screen
established
in
the
vessel
of
Malchut
that
was
in
the
Gadlut
[greatness/adulthood]
of
the
coarseness,
meaning
coarseness
of
phase
four.
Hence,
that
Malchut
raised
the
greatest
reflected
light,
up
to
the
level
of
Keter.
That
reflected
light
rose
and
clothed
the
upper
light
from
below
upward,
and
these
ten
Sefirot
are
called
ten
Sefirot
of
the
Rosh.
It
is
the
conduct
of
the
Malchut
and
the
reflected
light
that
as
it
clothes
from
below
upward,
to
the
same
extent,
it
inverts
and
expands
the
vessel
of
Malchut
from
above
downward,
from
her
and
within
her,
down
to
that
Malchut
of
Malchut.
There,
it
descends
and
clothes
the
entire
the
level
of
direct
light
that
is
clothed
in
the
Rosh.
This
clothing
is
called
the
first
expansion
of
AK.
It
is
also
called
ten
Sefirot
of
the
Guf,
the
Malchut
of
the
Rosh
is
called
Peh,
and
Malchut
of
Malchut,
which
is
Malchut
of
the
Guf,
is
called
Tabur.
Since
there
is
still
no
apparent
limitation
in
Malchut
of
the
Rosh,
the
surrounding
light
and
inner
light
shine
there
equally.
However,
when
the
light
expands
from
there
into
the
ten
Sefirot
of
the
Guf
down
to
the
Tabur,
which
is
Malchut
of
the
Guf,
the
screen
of
Tabur
stopped
the
direct
light
and
did
not
let
it
expand
below
Tabur.
That
means
that
that
direct
light
attributed
to
the
first
nine
Sefirot,
which
is
called
inner
light,
clothed
the
nine
Sefirot
of
the
Guf
down
to
the
Tabur.
Also,
that
direct
light
that
attributed
to
Malchut,
could
not
enter
and
clothe
its
place,
which
is
below
Tabur,
due
to
the
screen
that
is
there,
and
remained
outside
the
Partzuf
as
surrounding
light.
Hence,
there
was
a
striking
and
a
clash
between
the
surrounding
light
and
the
inner
light
on
that
boundary
called
the
screen
of
Tabur,
since
the
surrounding
light
also
wanted
to
come
down
and
clothe
in
its
place
as
did
the
inner
light,
since
both
of
them
illuminated
equally
in
the
Rosh.
For
this
reason,
the
surrounding
light
overpowered
and
refined
the
screen
from
its
coarseness
so
that
its
force
of
detainment
would
disappear
from
it
and
the
surrounding
light
would
be
able
to
clothe,
as
well.
Understand
this
well,
for
this
is
the
explanation
of
the
whole
issue
of
the
refinement
of
the
screen
in
each
and
every
Partzuf.
There
is
no
apparent
limitation
on
the
surrounding
light
in
any
Rosh.
Hence,
it,
too,
wishes
to
clothe
in
the
Guf.
Thus,
it
refines
the
coarseness
in
the
screen,
meaning
the
detainment
in
it,
since
the
measure
of
coarseness
in
the
screen
is
the
measure
of
its
detainment,
and
they
are
one
matter
in
it.
Indeed,
the
surrounding
light
refined
the
entire
coarseness
that
is
in
the
screen
at
once,
and
brought
it
to
the
Emanator,
meaning
to
the
Peh
of
the
Rosh,
where
it
is
not
limited
at
all.
This
means
that
the
screen
was
refined
from
all
the
coarseness
of
the
Guf,
and
all
that
remained
in
it
was
the
phase
of
root
in
it,
which
is
the
screen
of
Malchut
of
the
Rosh.
This
is
called
the
ascent
to
the
Peh,
as
equivalence
of
form
makes
the
spirituals
into
one.
However,
since
there
are
four
degrees
in
the
coarseness,
it
is
necessary
that
the
screen
that
had
the
coarseness
of
phase
four
and
was
completely
refined,
necessarily
went
through
the
same
four
degrees
one
by
one.
Also,
the
upper
light
never
stops
shining
even
for
a
moment,
except
that
it
is
not
discerned
in
the
worlds
unless
there
is
a
suitable
receiver
to
receive
its
light.
For
this
reason,
we
discern
that
the
upper
light
copulates
with
the
screen
as
it
passes
through
the
four
degrees
from
phase
four
to
the
complete
refinement.
It
generates
four
levels
of
light
on
its
way
according
to
the
measure
of
the
coarseness
that
the
screen
stands
in,
since
as
long
as
there
is
some
measure
of
coarseness
that
merits
a
coupling
in
it,
the
upper
light
still
connects
and
clothes
it.
Also,
when
the
level
departs,
although
it
certainly
departs
at
once,
we
still
discern
four
stops
along
its
way.
For
example:
When
it
is
refined
from
phase
four
to
phase
three,
when
the
level
of
Keter
disappears
from
the
Partzuf,
since
there
are
five
degrees,
KHB,
ZA,
and
Malchut
in
the
level
of
Keter,
we
discern
four
stops
on
its
way
in
the
order
of
its
departure.
Keter
in
the
level
disappears
first,
and
only
the
lower
nine
Sefirot
remain
there.
You
then
find
that
Hochma
rose
to
the
place
of
Keter,
Bina
to
the
place
of
Hochma,
etc.,
until
Malchut
in
the
place
of
ZA.
Afterwards,
the
Hochma
disappears
from
the
level,
and
then
Bina
ascends
to
the
place
of
Keter,
ZA
to
the
place
of
Hochma,
and
Malchut
to
the
place
of
Bina.
After
that,
Bina,
too,
disappears
from
the
level,
and
ZA
rises
to
the
place
of
Keter,
and
Malchut
to
the
place
of
Hochma.
After
that,
ZA,
too,
disappears
from
the
level,
and
Malchut
rises
to
the
place
of
Keter.
Finally,
Malchut,
too,
disappears
from
the
level,
and
you
find
that
the
entire
level
of
Keter
has
departed
from
the
Partzuf.
Thus,
even
in
one
level,
we
discern
that
it
makes
four
stops
during
its
departure.
However,
we
must
understand
that
the
matter
of
the
couplings
with
the
screen
does
not
apply
during
the
departure
of
one
level
since
there
is
no
innovation
of
form
here
in
the
coarseness
during
the
departure,
and
before
the
screen
comes
to
the
coarseness
of
phase
three,
only
one
phase
of
the
refinement
is
can
be
discerned
there.
That
refinement
rejects
and
expels
the
reflected
light,
as
it
is
then
unfit
for
coupling,
as
it
is
occupied
with
its
refinement
from
that
attribute.
It
is
also
known
that
the
screen
of
Tabur
of
the
above-mentioned
first
expansion
that
was
refined
and
reached
the
Peh,
was
incorporated
in
all
the
records
of
the
ten
Sefirot
of
the
Guf,
except
for
phase
four,
which
did
not
leave
its
records
of
bestowal,
and
all
that
remained
of
her
was
the
record
of
clothing,
see
Inner
Light,
Item
9,
throughout
as
all
of
it
is
needed
here.
It
explains
there
that
we
regard
primarily
the
highest
among
them,
which
is
phase
three
that
draws
the
level
of
Hochma.
However,
since
there
is
also
the
record
of
phase
four
of
clothing
there,
called
the
male
of
the
vessel
of
Keter,
which,
on
the
one
hand,
it
is
much
higher
than
phase
three,
since
it
is
from
the
level
of
Keter,
but
since
it
does
not
have
the
coarseness
of
extension,
it
must
connect
with
a
female,
meaning
with
the
coarseness
of
extension,
which
is
the
record
of
phase
three
that
has
the
phase
of
extension,
too.
Now
we
shall
come
to
the
heart
of
the
examination
of
the
ARI’s
words.
He
says,
“In
the
beginning,
the
light
comes
in
Keter,
and
all
nine
lights
are
contained
in
it.”
There
are
two
things
to
discern
here:
A)
Why
was
the
order
reversed
here
from
what
it
was
in
the
first
expansion?
There,
the
light
came
into
Malchut
first,
and
here
it
began
to
expand
in
Keter
first.
B)
Why,
in
the
first
expansion,
the
lights
came
each
into
its
designated
vessel,
and
here,
they
all
came
together
into
one
vessel
of
the
Keter?
Indeed,
if
we
understand
where
these
vessels
came
here
from,
these
two
above
questions
will
be
clarified
simply.
We
must
know
that
although
the
ARI
speaks
briefly
and
says
that
the
lights
expanded
back
to
the
empty
vessels
after
the
lights
had
departed
from
within
them,
it
means
that
it
does
not
speak
only
of
the
first
Partzuf
where
the
departure
occurred.
Rather
this
is
not
so,
but
there
is
a
matter
of
a
special
Partzuf
here,
completely
separated
from
the
first
Partzuf.
This
is
because
the
first
Partzuf
is
called
Partzuf
Galgalta
of
AK,
and
that
second
expansion
is
called
Partzuf
AB
of
AK.
It
is
considered
a
child
and
a
progeny
of
the
first
Partzuf
since
this
second
expansion
was
born
and
emerged
from
this
coupling.
The
ARI
has
already
thoroughly
explained
to
us
the
order
of
that
coupling
in
Items
9-15,
and
they
have
been
thoroughly
clarified
in
Inner
Light
there,
and
we
need
not
repeat
the
matters.
We
must
understand
that
the
whole
matter
of
the
departure
of
the
lights
and
the
empty
vessels
that
remained,
spoken
of
in
the
first
Partzuf,
all
that
already
belongs
to
the
second
Partzuf.
This
is
so
because
there
is
no
absence
in
the
spiritual,
and
any
disparity
of
form
discerned
in
the
spiritual
means
additional
form,
and
not
an
absence
or
replacement.
Hence,
all
those
empty
vessels
mentioned
in
the
first
Partzuf
are
the
vessels
of
that
second
expansion,
where
the
lights
return
and
expand
a
second
time.
Thus,
after
the
couplings
that
were
made
on
the
screen
that
incorporates
the
two
records
mentioned
in
the
ARI’s
words
above,
which
are
the
record
of
phase
four,
called
male,
and
the
record
of
phase
three,
called
female,
these
two
levels
expanded
into
the
vessel
of
Keter
that
remained
empty
since
the
time
of
the
first
expansion.
And
this
second
expansion
was
included
in
those
two
levels.
All
the
levels
were
included
in
the
level
of
Keter
in
the
first
expansion,
and
all
four
levels
HB
ZON
emerged
through
the
refinement
screen
of
the
coarseness
of
phase
four,
which
is
the
level
of
Keter.
Similarly,
here,
all
nine
Sefirot
are
included
in
the
first
level
of
male
and
female
that
emerged
inside
the
vessel
of
Keter.
This
is
so
because
afterwards,
that
screen
of
phase
four
and
phase
three
was
refined,
and
the
male
and
female
emerged
in
the
vessel
of
Hochma,
etc.,
similarly,
just
as
it
was
in
the
order
of
the
first
expansion.
Now
you
can
easily
understand
that
it
was
not
possible
for
the
level
of
phase
three
and
phase
four,
which
are
close
to
the
degree
of
Keter
(see
Item
9)
to
clothe
vessel
of
Hochma,
which
is
much
smaller
than
them.
Also,
they
have
no
interest
in
clothing
the
levels
HB
ZON,
since
each
and
every
Sefira
from
those
ten
Sefirot
of
male
and
female
of
Keter
are
of
the
same
level.
In
other
words,
each
of
them
is
close
to
the
level
of
Keter,
and
how
can
any
of
them
clothe
the
other
levels
HB,
ZA,
and
Malchut,
which
are
low?
Not
Matei,
when
the
light
that
reaches
Keter
exits
there
once
more:
It
is
because
the
screen
of
phase
four
of
the
male
was
refined
to
phase
three,
and
the
screen
of
phase
three
of
the
female
to
phase
two.
Hence,
the
two
levels
of
male
and
female
of
Keter
departed,
and
this
is
the
meaning
of
his
words,
“the
light
that
reaches
Keter
exits
there
once
more.”
This
matter
of
the
refinement
that
happened
in
the
male
and
female
of
Keter,
is
also
because
of
the
clash
and
the
striking
of
surrounding
light
and
inner
light
as
in
the
first
expansion.
The
nine
other
lights
remain
in
Keter:
It
means
that
the
above
coarseness
of
phase
two
remains
in
it,
where
the
coupling
that
emerges
on
this
coarseness
draws
the
level
of
Bina,
and
Bina
contains
within
it
the
level
of
ZA
and
Malchut,
which
are
eight
lights.
The
phase
three
of
the
male
of
Keter
also
remained.
Thus,
there
are
nine
lights
in
the
vessel
of
Keter
that
remain
after
the
refinement
of
her
own
phase.
Not
Matei
in
the
Keter,
the
Keter
extends
the
nine
lights
to
Hochma
face-to-face:
You
already
know
that
these
vessels
of
the
second
expansion
are
the
same
empty
vessels
that
remained
after
the
first
expansion.
Also,
the
order
of
the
making
of
these
vessels
has
been
explained
in
the
ARI’s
words
above,
Item
26.
First,
Malchut
was
made,
since
she
was
the
first
to
be
emptied
of
her
light.
Afterwards,
when
the
vessel
of
ZA
was
emptied
from
its
light,
the
vessel
of
ZA
was
made.
Then,
when
the
vessel
of
Bina
was
emptied,
the
vessel
of
Bina
was
made,
etc.
The
reason
for
this
is
that
the
vessels
were
made
of
the
coarse
light
that
remains
below,
which
did
not
rise
and
depart
with
the
direct
light,
as
the
ARI
said
above
(Part
4,
Chapter
2,
Item
7).
Hence,
each
and
every
vessel
was
made
with
the
departure
light
from
within
it,
since
then
the
coarse
light
remained
below
and
became
a
vessel.
You
find
that
the
vessels
were
arranged
from
the
time
they
were
made
one
above
the
other:
Malchut
first,
ZA
atop
her,
Bina
atop
him,
up
to
the
vessel
Keter
above
all
of
them.
By
this
you
know
that
here,
too,
in
the
second
expansion,
even
before
the
lights
expanded,
the
vessels
are
already
arranged
and
stand
from
above
downward,
Keter
on
top,
and
Malchut
at
the
bottom,
meaning
as
they
emerged
in
the
first
expansion.
Thus,
when
the
lights
expanded
and
emerged
from
the
coupling
of
the
level
of
the
above-mentioned
Keter
and
Hochma,
where
all
those
ten
Sefirot
were
on
an
equal
level,
close
to
Keter,
they
have
found
the
vessel
of
Keter
suited
for
them
standing
ready
for
them.
While
not
Matei
in
Keter,
meaning
when
phase
four
of
the
male
of
Keter
was
refined,
as
well
as
phase
three
of
the
Nukva
of
Keter,
the
level
of
Keter
of
the
male,
and
the
level
of
Hochma
of
the
Nukva
departed.
It
follows
that
all
those
ten
Sefirot
of
male
and
female
lost
the
level
of
Keter
in
them,
and
the
ten
Sefirot
of
the
male
were
diminished
into
the
level
of
Hochma,
and
the
ten
Sefirot
of
female
were
diminished
into
the
level
of
Bina.
That
level
is
no
longer
attributed
to
Keter
at
all,
but
to
the
vessel
of
Hochma.
Therefore,
the
Keter
bestows
them
to
the
vessel
of
Hochma,
as
the
ARI
says.
Yet,
we
must
understand
how
the
lights
are
extended
from
the
vessel
of
Keter
to
the
vessel
of
Hochma.
After
all,
there
is
a
great
distance
between
these
vessels.
The
vessel
of
Keter
is
in
coarseness
of
phase
four,
and
the
vessel
of
Hochma
is
in
coarseness
of
phase
three,
and
it
is
known
that
disparity
of
form
separates
and
distances
the
spirituals.
Thus,
how
do
they
touch
one
another
so
as
to
be
able
to
bestow
upon
each
other?
We
must
not
be
mistaken
to
say
that
the
vessel
of
Keter
was
refined
to
phase
three
and
thus
became
equal
to
the
vessel
of
Hochma,
since
it
is
known
that
no
refinement
is
done
in
the
vessels
whatsoever,
and
the
whole
issue
of
the
above-said
refinement
relates
only
to
the
screen
in
the
vessels,
and
not
to
the
vessels
themselves.
However,
we
must
remember
what
the
ARI
explained
above,
in
Item
15
and
in
Inner
Light,
that
it
has
been
explained
there
that
when
the
light
departs
from
the
vessel,
the
vessel
turns
its
anterior
downward
and
its
posterior
upward,
the
anterior
of
the
vessel
becomes
the
posterior,
and
the
posterior
becomes
the
anterior,
and
examine
it
there.
Here,
however,
the
light
that
belongs
to
vessel
of
Keter
departed
because
the
phase
four
of
the
male
and
phase
three
of
female
have
departed,
and
a
coupling
was
made
on
phase
three
of
the
male
and
phase
two
of
the
female.
At
that
time,
the
vessel
of
Keter
turns
its
anterior
downward,
which
is
the
great
coarseness
that
is
in
it.
Its
entire
anterior
and
importance
have
now
become
very
bad,
and
the
posterior,
meaning
the
refined
side
of
it,
has
become
the
most
important.
Now
you
can
see
that
after
the
vessel
of
Keter
turned
its
posterior
upward,
it
equalized
with
the
vessel
of
Hochma,
since
the
whole
disparity
of
form
that
was
in
vessel
of
Keter
is
the
great
coarseness
of
phase
four
and
phase
three
in
it,
for
this
is
all
the
merit
over
the
vessel
of
Hochma.
Now
all
that
coarseness
has
been
revoked
from
it
because
of
the
turning
of
its
anterior
downward,
and
thus
it
is
now
considered
equalized
in
form
with
Hochma.
It
is
written,
“Keter
extends
the
nine
lights
to
Hochma
face-to-face.”
It
implies
by
this
that
because
of
the
departure
of
the
light
of
Keter,
the
vessel
of
Keter
turned
its
anterior
downward.
Therefore,
it
stands
face-to-face
with
the
vessel
of
Hochma,
since
now,
the
anterior
of
Keter,
too,
is
phase
two
and
phase
three,
meaning
that
refined
side
that
was
previously
the
posterior
of
Keter,
which
is
completely
equal
to
the
anterior
of
Hochma.
Hence,
it
can
bestow
the
light
to
Hochma,
as
they
are
in
equivalence
of
form
with
one
another.
This
is
the
reason
that
the
ARI
wrote
for
us
above
that
any
giving
of
lights
is
always
in
the
state
of
face-to-face.
The
matter
of
these
nine
lights
that
Hochma
received
from
Keter
has
already
been
explained
above.
They
are
the
remains
of
the
coarseness
that
was
left
of
the
male
of
Keter
after
its
refinement,
which
is
phase
three,
and
is
the
record
of
Hochma
of
the
first
expansion
that
was
incorporated
in
the
male
of
Keter
(see
Inner
Light,
Item
6),
and
this
is
one
light.
Also,
she
received
the
rest
of
the
coarseness
of
the
female
of
Keter,
which
is
phase
two
and
the
level
of
Bina,
where
the
two
levels
are
incorporated:
of
ZA
and
of
Malchut.
Together,
they
are
eight
lights,
and
with
phase
three
of
the
male,
they
are
nine
lights.
Hochma
turns
her
anterior,
after
receiving
the
nine
lights,
and
shines
to
Bina:
This
refers
to
the
turning
of
the
anterior
only
of
the
male
of
Hochma,
and
not
the
phase
of
the
female
of
Hochma.
This
is
so
because
the
turning
of
the
anterior
means
refinement
of
the
coarseness
and
the
departure
of
the
light
from
there
since
then
the
vessel
turns
its
anterior
downward,
as
the
ARI
says
in
Item
15.
Hence,
after
Hochma
received
her
nine
lights
from
Keter,
which
are
the
male
and
female
of
the
vessel
of
Hochma,
the
screen
of
the
coarseness
of
phase
three
of
the
male
was
refined
into
the
coarseness
of
phase
two,
and
you
find
that
the
vessel
of
the
male
turns
its
anterior
downward
and
its
posterior
upward.
This
means
that
its
importance
of
the
state
of
Gadlut
of
the
coarseness
is
canceled
(see
Inner
Light,
Item
15).
At
that
time,
that
residue
of
the
male
of
Hochma
is
bestowed
upon
the
vessel
of
Bina,
as
was
said,
that
Hochma
turned
her
anterior
after
receiving
the
nine
lights,
and
shines
to
Bina,
meaning
the
phase
of
male
of
the
vessel
of
Bina.
However,
the
ARI
did
not
explain
any
refinement
in
the
male
of
the
vessel
of
Keter.
Rather,
he
wrote
it
along
with
the
female
of
Keter
in
one
refinement.
This
is
so
because
the
male
of
Keter
does
not
have
any
phase
of
coarseness
of
extension,
but
only
from
the
phase
of
clothing,
and
there
is
no
refinement
in
its
own
phase
of
clothing
since
there
is
no
coarseness
in
it
whatsoever.
Rather,
it
is
incorporated
and
connects
with
the
coarseness
of
the
female
as
above-mentioned
(Inner
Light,
Item
9).
Thus,
the
matter
of
its
refinement
comes
along
with
the
refinement
of
the
screen
of
the
female,
which
is
why
the
ARI
write
them
as
one
refinement.
However,
the
male
of
the
vessel
of
Hochma,
which
is
the
record
of
the
light
of
Hochma
that
remains
in
the
first
expansion,
as
in
the
previous
item,
also
has
the
phase
of
coarseness
of
extension.
For
this
reason,
it
is
necessary
for
it
to
be
refined
before
the
female
is
refined,
since
its
measure
of
coarseness
is
greater,
as
it
is
phase
three,
and
the
female
is
phase
two.
It
is
only
illumination,
but
she
still
does
not
give
her
the
seven
lights:
It
means
that
it
gives
only
one
light
of
the
male
of
the
vessel
of
Bina
since
its
time
has
now
come
to
be
refined,
and
it
gives
its
residue
to
Bina.
However,
the
time
of
the
female
to
be
refined
has
not
come
yet,
and
therefore,
she
still
does
not
give
the
seven
lights
attributed
to
the
female
of
Bina,
as
has
been
explained
in
the
previous
item.
36.
Afterwards
the
light
of
Keter
retuned
to
being
Matei
in
Keter
and
light
of
Hochma
was
once
more
concealed
in
Keter
because
of
its
desire
to
unite
with
the
Keter.
At
that
time,
the
vessel
of
Hochma
turned
its
anterior
to
Keter
and
gave
it
its
light.
Yet,
the
light
of
Bina
that
was
in
Hochma
does
not
rise
to
Keter
with
it
because
of
the
craving
of
the
sons,
of
which
she
is
the
mother.
We
have
already
explained
that
there
is
return
of
anterior
and
posterior
only
in
the
phase
of
vessels.
However,
in
the
lights
themselves
there
is
no
anterior
and
posterior,
only
expansion
and
departure.
Inner
Light
36.
Matei
in
Keter
and
light
of
Hochma
was
once
more
concealed
in
Keter.
Interpretation:
when
Hochma
was
refined
and
her
light
of
male
and
female
departed
and
rose
to
the
Keter,
Nukva
of
Keter
returned
to
thicken
in
her
coarseness
of
phase
three
and
light
of
Hochma
was
elicited
to
vessel
of
Keter.
Thus,
the
light
was
once
more
Matei
in
the
Keter.
The
reason
for
it
is
because
the
male
of
the
Hochma
that
rose
to
the
vessel
of
Keter
is
the
phase
of
record
that
remained
from
the
first
expansion
from
the
coarseness
of
phase
three
that
was
there.
Thus,
it
rose
and
was
incorporated
in
the
female
of
Keter
that
was
also
the
phase
of
coarseness
of
phase
three
before
it
was
refined.
Hence,
because
of
the
present
ascent
of
the
male
of
Hochma,
its
previous
coarseness
has
now
returned
and
the
upper
coupling
on
it
returned.
Hochma
turned
its
anterior
to
Keter
and
gave
it
its
light.
This
means
that
the
Hochma
returned
her
anterior
up
against
the
Keter.
Afterwards
she
returned
and
was
refined
once
more
from
her
phase
two
too
and
the
level
of
Bina
disappeared
from
her
and
came
to
the
Keter.
It
is
so
because
prior
to
that
he
says
that
Hochma
turned
her
anterior
down
toward
Bina
because
of
the
refinement
male
of
Hochma.
He
tells
us
that
after
Bina
received
the
remains
of
male
of
Hochma,
vessel
of
Hochma
returned
her
anterior
toward
Keter
once
more.
This
is
because
there
was
still
the
level
of
the
light
of
Bina
in
the
coarseness
of
phase
two
in
her
from
which
she
has
not
refined.
Rather,
after
she
returned
her
anterior
to
Keter,
her
time
to
purify
from
phase
two
arrived.
Then
the
level
of
the
light
of
Bina
disappeared
as
well,
which
she
gave
to
the
Keter.
The
light
of
Bina
that
was
in
Hochma
does
not
rise
to
Keter
with
it.
This
refers
to
the
light
of
ZA
ascribed
to
vessel
of
Bina.
However,
the
light
of
Bina
does
not
belong
to
Bina
in
the
second
expansion,
but
to
Hochma.
It
is
written
that
the
vessel
of
Hochma
gave
her
light
to
Keter,
meaning
her
light
of
Bina.
This
is
so
because
she
was
refined
from
phase
two
and
all
that
was
left
in
her
is
the
coarseness
of
phase
one,
which
is
light
of
the
level
of
ZA,
which
belongs
to
vessel
of
Bina.
He
says
about
that
light
that
it
remained
in
vessel
of
Hochma
and
did
not
rise
to
Keter.
The
Rav
calls
it
the
light
of
Bina
because
it
is
related
to
vessel
of
Bina.
37.
Yet,
after
the
vessel
of
Hochma
turned
his
anterior
opposite
Keter
and
his
light
rose
there,
he
then
turned
his
anterior
down
opposite
Bina
and
gave
her
the
seven
lights.
You
should
also
know
that
any
giving
of
lights
is
always
regarded
as
face-to-face.
Inner
Light
37.
His
anterior
down
opposite
Bina
and
gave
her
the
seven
lights.
The
matter
of
the
departure
light
from
vessel
of
Hochma
causes
the
turning
of
his
anterior
down.
This
is
considered
Hishtavut
with
the
anterior
of
Bina
since
he
canceled
his
prior
anterior,
meaning
his
phase
two
and
turned
his
posterior,
namely
phase
one,
into
the
phase
of
anterior.
It
follows
that
now
it
is
face-to-face
with
Bina
and
can
therefore
give
her
the
level
of
phase
one
which
is
the
level
of
ZA.
Now
she
is
named
after
the
highest
Sefira,
being
the
light
of
Hesed,
containing
all
seven
lower
Sefirot
HGT
NHYM.
It
is
written,
“turned
his
anterior
down
opposite
Bina
and
gave
her
the
seven
lights.”
Now
there
are
eight
lights
in
Bina.
Those
are
the
remains
of
the
light
male
that
she
received
from
the
Hochma,
which
is
phase
two.
This
is
in
addition
to
the
seven
lower
ones
contained
in
phase
one
that
have
now
received
from
the
female
of
Hochma,
thus
eight
lights.
Any
giving
of
lights
is
always
regarded
as
face-to-face.
It
has
been
explained
above
that
the
giver
and
the
receiver
should
equalize
their
form
with
one
another.
Hence,
as
long
as
his
anterior
are
upward
he
is
much
higher
than
the
receiver
and
they
do
not
touch
each
other.
For
this
reason,
he
does
not
give
except
if
he
cancels
his
anterior
and
places
his
posterior
forward.
In
that
state
the
anterior
of
the
giver
and
the
receiver
are
equal.
This
is
called
face-to-face.
Examine
the
interpretation
of
the
matter
carefully
in
Inner
Light
item
15.
38.
However,
Bina
did
not
turn
her
anterior
to
shine
in
Hesed
below
since
there
was
no
power
in
Hesed
and
VAK
to
receive
such
a
great
light
face-to-face,
only
back-to-back.
This
is
so
because
there
is
light
of
VAK
here
and
the
light
of
Bina
which
is
greater
than
all
of
them
together.
Yet,
in
the
beginning
when
there
were
still
no
lights
in
Bina
except
what
she
gave
to
Hochma,
she
turned
her
anterior
and
illuminated
to
Bina
only
illumination
face-to-face.
This
is
not
so
in
Hesed
since
Bina
has
the
strength
to
receive
their
lights,
as
the
seven
lights
lower
ones
were
annulled
with
respect
to
her
light,
and
she
can
certainly
receive
her
own
light.
The
light
of
Hochma,
though
his
light
is
greater
than
her
light,
you
already
know
that
Abba
ve
Ima
“stay
as
one
and
come
out
as
one”
and
she
can
receive
the
light
of
Hochma.
It
is
not
so
in
Hesed
since
there
is
a
big
difference
between
that
and
the
light
of
Bina,
and
he
cannot
receive
it
face-to-face.
Inner
Light
38.
Bina
did
not
turn
her
anterior
to
shine
in
Hesed
below
since
there
was
no
power.
You
should
know
that
here
in
Bina
there
are
three
lights:
The
first
is
the
light
male
that
she
received
from
the
refinement
male
of
Hochma,
which
is
phase
two.
The
second
is
the
phase
of
record
of
the
vessel
of
Bina
herself
as
there
is
in
each
and
every
vessel
from
the
time
of
the
first
expansion.
This
is
considered
the
phase
of
female
of
Bina.
The
third
is
the
light
of
Hesed,
meaning
the
the
level
of
ZA
that
she
now
received
from
the
remains
of
the
refinement
of
phase
two
of
vessel
of
Hochma.
This
is
considered
the
phase
of
progeny
of
Bina
and
not
at
all
from
the
phase
of
the
light
of
Bina.
This
third
light
is
called
VAK
whose
property
is
that
it
lacks
illumination
of
GAR,
meaning
the
light
of
Hochma,
and
it
has
only
the
phase
of
Hassadim.
It
is
written,
“Bina
did
not
turn
her
anterior
to
shine
in
Hesed
below
since
there
was
no
power
in
Hesed
and
VAK
to
receive
such
a
great
light
face-to-face.”
It
means
that
now
the
light
of
Hesed
is
in
Katnut,
meaning
only
light
of
Hassadim
without
any
illumination
of
GAR.
This
is
so
because
it
comes
out
of
the
coupling
on
screen
of
phase
one
that
does
not
have
illumination
of
Hochma.
For
this
reason,
it
does
not
have
the
power
to
receive
anything
from
the
Bina,
comes
down
and
clothes
the
vessels
of
VAK.
Consequently,
it
still
remains
in
the
vessel
of
Bina
and
did
not
expand
to
vessel
of
Hesed.
The
seven
lights
lower
ones
were
annulled
with
respect
to
her
light.
It
means
that
although
Bina
received
the
light
of
Hesed
within
her,
which
is
the
light
of
the
seven
lower
Sefirot
that
lack
GAR,
she
still
did
not
lose
the
light
of
her
own
GAR
because
of
that.
This
is
because
the
the
light
of
ZAT
is
canceled
in
her
compared
to
her
own
great
light,
which
are
her
own
male
and
Nukva
from
phase
two.
The
light
of
Hochma,
though
his
light
is
greater
than
her
light.
This
revolves
around
the
male
of
vessel
of
Hochma
(see
item
35)
and
it
is
called
light
of
Hochma.
This
is
because
the
above
matter
of
the
refinement
regarding
the
male
of
Hochma
is
the
phase
of
coupling
between
the
male
and
the
Nukva
of
Hochma
where
by
mating
them
together
the
light
male
of
Bina
was
born.
The
Nukva
of
vessel
of
Hochma
has
level
of
phase
two
and
the
male
of
Hochma
has
level
of
phase
three.
Thus,
when
the
male
was
refined
from
phase
three
to
phase
two,
you
find
that
it
equalized
its
level
to
its
Nukva.
At
that
time,
they
were
both
mingled
together
in
a
common
screen
of
phase
two
and
the
coupling
by
striking
was
made
on
it.
Thus,
a
new
level
of
phase
two
was
elicited,
made
of
the
male
and
female
together.
This
new
level
is
that
which
descended
and
became
the
male
of
vessel
of
Bina.
Its
level
is
equal
with
the
female
of
vessel
of
Hochma,
hence
it
is
called
light
of
Hochma.
This
is
the
meaning
of,
“and
she
can
receive
the
light
of
Hochma,”
meaning
the
phase
of
male,
whose
level
is
equal
to
the
light
of
Bina
in
vessel
of
Hochma.
Abba
ve
Ima
“stay
as
one
and
come
out
as
one”.
This
is
because
even
Bina
of
direct
light
is
considered
Etzem
Hochma
of
direct
light,
much
less
here,
when
Hochma
too
has
only
the
level
of
Bina.
39.
Let
us
return
to
the
matter
that
when
it
returns
to
being
not
Matei
in
Keter,
it
is
then
Matei
in
Hochma
and
light
of
Hochma
descends
in
it.
Then
the
seven
sons
in
Bina
are
grown
and
do
not
need
their
mother.
At
that
time,
Bina
ascends
to
Hochma
due
to
her
desire
to
adhere
to
her.
This
is
called
not
Matei
in
the
light
of
Bina.
After
that
Bina
turns
her
anterior
downward,
the
seven
lights
in
her
descend
and
all
are
given
to
Hesed
face-to-face.
Inner
Light
39.
Not
Matei
in
Keter,
it
is
then
Matei
in
Hochma
and
light
of
Hochma
descends
in
it.
This
is
because
the
coarseness
of
phase
three
of
the
Nukva
of
Keter
returned
and
was
refined.
At
that
time,
the
vessel
of
Keter
turns
its
anterior
downward
and
once
more
gives
its
remains,
meaning
phase
two,
to
the
Hochma
as
before.
It
follows,
that
the
light
of
Hochma
descends
once
more
as
in
the
beginning.
The
seven
sons
in
Bina
are
grown
and
do
not
need
their
mother.
At
that
time,
Bina
ascends
to
Hochma.
After
the
light
of
Hochma
descended
to
vessel
of
Hochma
this
illumination
reaches
vessel
of
Bina
too
for
the
above
reason
that
Abba
ve
Ima
come
out
as
one.
In
other
words,
they
emerge
on
a
single
phase
of
coarseness,
hence
“stay
as
one,”
meaning
their
level
is
the
same.
Since
the
illumination
reached
Bina,
it
receives
light
Hesed
for
this
illumination
of
Hochma
as
well.
At
that
time,
it
attains
his
phase
of
Gadlut,
meaning
the
phase
of
GAR
of
VAK.
He
writes,
“Then
the
seven
sons
in
Bina
are
grown
and
do
not
need
their
mother.”
This
is
because
once
they
have
attained
illumination
of
Hochma
they
have
become
grown
since
they
have
acquired
the
phase
of
Rosh.
This
is
why
they
do
not
need
their
mother.
Prior
to
that
the
VAK
were
the
phase
of
light
of
Hassadim
without
any
illumination
of
Hochma.
Thus,
they
needed
to
receive
their
sustenance
from
the
vessel
of
Bina,
which
is
the
phase
of
GAR
and
the
phase
of
Atzmut.
They
could
not
separate
the
vessel
of
Bina
from
the
vessels
of
VAK
because
of
the
lack
of
sustenance,
as
there
is
no
sustenance
and
Atzmut
except
in
the
phase
of
Hochma.
However,
now
that
they
have
attained
Hochma
they
have
become
grown
and
have
stance
and
power
to
expand
in
the
vessels.
At
that
time,
Bina
ascends
to
Hochma.
This
is
because
it
is
impossible
for
the
upper
one
to
bestow
upon
the
lower
one
except
by
turning
the
anterior,
meaning
to
equalize
with
the
lower
one.
At
that
time,
it
is
considered
close
to
it
and
gives
it
its
remains.
Thus,
Bina
ascends
to
Hochma,
meaning
the
male
and
the
Nukva
of
Bina
purify
from
their
phase
two
to
phase
one.
Now
phase
one
has
become
the
anterior
and
thus
vessel
of
Bina
is
found
face-to-face
with
the
vessel
of
Hesed
as
they
are
now
both
from
coarseness
of
phase
one,
which
is
called
face-to-face.
At
that
time,
the
male
and
the
female
of
vessel
of
Bina
depart
and
rise
to
the
vessel
of
Hochma.
Hochma
and
Bina
are
then
found
in
one
vessel
of
the
phase
of
Hochma,
and
thus
there
is
the
dominion
of
the
vessel
of
Hochma
in
the
Partzuf.
There
is
yet
another
profundity
here:
In
fact,
the
phase
of
Bina
is
discerned
as
the
posterior
to
the
Hochma
from
the
root
of
the
direct
light.
It
is
the
meaning
of
the
Yod
and
Nun
of
the
Tzadik
being
opposite
to
one
another
as
it
is
written
in
The
Zohar
(Beresheet).
It
is
also
as
the
ARI
implies
here
in
the
meaning
of
“because
He
desires
mercy.”
This
means
that
Bina
craves
Hassadim
more
than
Hochma
and
therefore
had
to
ascend
to
the
vessel
of
Hochma
so
as
not
to
stop
at
the
light
of
Hesed
with
her
phase
of
posterior.
At
that
time,
light
Hesed
can
receive
a
greater
illumination
than
the
Hochma.
40.
Afterwards
the
light
returns
to
being
Matei
in
Keter
and
then
both
HB
ascend
there
because
of
the
desire
they
have.
In
that
state
you
find
that
there
is
a
big
distance
between
the
sons
and
the
light
GAR
for
there
are
two
distances
between
them,
Bina
and
Hochma,
which
have
no
light
in
them.
Hence,
at
that
time,
light
Hesed
ascends
to
Bina
and
is
called
not
Matei
in
Hesed.
In
that
state
the
vessel
Hesed
turns
its
anterior
and
gives
the
six
lights
below
in
Gevura.
Inner
Light
40.
The
light
returns
to
being
Matei
in
Keter
and
the
both
HB
ascend
there.
This
is
because
Hochma
was
refined
once
more
from
the
coarseness
of
phase
four
in
the
screen
in
her
and
the
lights
departed
from
there
and
rose
to
the
Keter.
This
caused
the
awakening
of
the
coarseness
in
Nukva
of
Keter
by
the
force
of
the
record
of
male
of
Hochma
that
rose
inside
her
being
phase
three.
For
this
reason,
she
received
the
coarseness
of
phase
three
in
her
once
more,
the
level
of
Hochma
expanded
to
her
once
more
and
the
light
of
Hochma
Matei
in
vessel
of
Keter.
Know,
that
the
ARI
names
the
refinement
of
the
coarseness
by
the
name
“craving
to
rise
to
the
upper
one”
because
the
refinement
and
ascent
are
one
and
the
same.
Two
distances
between
them,
Bina
and
Hochma,
which
have
no
light.
In
order
explain
the
matter
of
these
two
distances
that
were
made
because
of
the
ascent
of
HB
to
Keter
and
in
order
to
make
it
possible
to
continue
to
explain
the
ARI’s
words
I
must
elaborate
here.
It
is
in
order
to
comprehensively
clarify
in
a
thorough
understanding
the
attribute
of
these
ten
vessels
that
remained
from
the
first
expansion
of
AK
after
the
departure
of
their
lights
within
them
and
their
setting
here
in
the
Partzuf
of
the
second
expansion
of
AK.
Most
importantly,
we
must
thoroughly
understand
the
matter
of
anterior
and
posterior
of
those
vessels
for
until
now
we
explained
only
from
the
phase
of
coarseness
in
the
screen
that
makes
a
coupling
with
the
upper
light.
The
greatest
coarseness
in
the
degree
is
its
anterior,
and
its
least
measure
of
coarseness
is
in
the
posterior
of
the
degree.
Now
we
shall
explain
the
anterior
and
posterior
in
the
property
of
the
vessels
in
themselves,
according
to
how
they
were
affected
by
the
expansion
and
departure
of
the
first
expansion.
The
primary
disclosure
of
the
forces
in
the
ways
of
the
lights
comes
mostly
through
the
property
of
the
vessels
themselves,
hence
the
vessels
are
called
tubes.
They
are
like
the
nature
of
the
water
that
adopt
their
form
through
the
Tzinorot
(pl.
for
Tzinor)
by
which
they
come,
whether
abundantly
or
scantly,
whether
to
the
east
or
to
the
west.
Also,
the
lights
are
activated
in
the
properties
of
the
vessels
they
are
clothed
in,
hence,
we
must
understand
them
thoroughly.
You
find
that
the
light
of
Keter
in
the
first
expansion
did
not
come
back
down
to
the
second
expansion,
but
remained
standing
in
the
Rosh
under
the
Malchut
of
the
Rosh.
When
ZON
of
vessel
of
Keter
of
the
second
expansion
should
rise
and
receive
their
abundance,
he
turns
his
anterior
to
them,
meaning
he
gives
them
all
that
they
need.
However,
it
is
only
while
they
are
with
him
in
the
Malchut
of
the
Rosh.
After
they
are
filled
with
their
abundance
and
descend
to
the
Guf,
he
immediately
turns
his
posterior
to
them,
meaning
he
denies
them
of
the
abundance
that
they
need.
We
must
understand
that
thing.
If
he
prevents
the
abundance
from
them
once
more,
how
has
the
ascent
to
the
Rosh
helped?
The
thing
is
that
indeed
they
received
their
fill
during
the
ascent,
meaning
according
to
the
screenim
in
them,
which
are
phase
four
of
male
and
phase
three
of
female.
That
the
level
of
coupling
is
close
to
the
level
of
Keter
and
they
descended
to
Keter
of
Guf
with
all
this
great
abundance.
However,
we
must
therefore
understand
what
was
the
benefit
in
that
root
Keter
turning
its
posterior
to
ZON
of
Keter
that
descended
to
the
Guf.
Indeed,
much
is
done
because
of
that:
because
of
it
the
vessel
of
Keter
of
Guf
must
be
in
the
phase
of
posterior
toward
Hochma
as
well
because
this
vessel
is
indeed
the
vessel
of
that
root
Keter
from
the
time
of
the
first
expansion.
After
all,
it
is
from
her
that
he
departed
and
rose
to
the
Rosh.
By
so
doing
he
operates
on
her
when
he
is
in
the
Rosh
too,
as
she
equalizes
with
him
as
he
stands
at
the
Rosh.
For
this
reason,
the
vessel
too
must
be
in
the
phase
of
posterior
to
all
the
lower
nine
Sefirot
from
her.
This
means
that
she
does
not
give
them
from
that
abundance
that
she
received
in
the
Rosh,
except
through
the
posterior,
meaning
by
preventing
the
illumination
of
Hochma
from
them.
This
is
because
Hochma
is
always
called
light
anterior,
or
light
GAR,
and
remember
that
in
all
the
places.
Thus,
the
nine
lower
Sefirot
cannot
receive
from
the
Keter
but
only
the
phase
of
VAK,
meaning
lacking
illumination
of
Hochma,
and
examine
thoroughly.
The
meaning
of
anterior
and
posterior
of
vessels
is
simple:
the
place
of
bestowal
in
it
is
called
anterior,
and
that
phase
through
which
it
does
not
bestow
is
called
posterior.
It
is
like
a
person
who
negotiates
with
his
friend;
he
stands
opposite
him,
at
his
fore
side,
not
behind
him.
Yet,
you
will
understand
that
even
though
the
Keter
bestows
through
its
posterior,
you
can
once
call
it
anterior
even
though
it
has
no
illumination
of
Hochma,
meaning
the
side
that
is
the
place
of
bestowal.
Hence,
we
must
understand
it
only
according
to
the
relevant
matter.
The
screen
of
Keter
was
refined
from
the
coarseness
of
phase
four
and
phase
three
in
it
to
phase
three
and
phase
two,
fitting
for
the
light
of
Hochma.
At
that
time,
the
vessel
of
Keter
must
turn
its
anterior
downward
and
its
posterior
upward.
This
is
because
its
posterior
detain
the
illumination
of
Hochma
completely
because
of
the
root
Keter
of
the
Rosh
that
stands
under
Malchut
of
Rosh.
However,
the
cause
of
the
above
turning
of
the
anterior
is
the
matter
of
the
refinement
of
the
screen
of
male
of
Keter,
which
is
the
record
that
the
root
Keter
left
in
this
vessel
of
Keter
after
its
departure
from
it.
Since
that
record
departed
from
there
because
it
was
refined
and
came
to
coarseness
of
phase
three,
the
dominion
of
the
root
Keter
on
its
vessel
stopped.
At
that
time,
the
vessel
turns
its
anterior
downward
and
everything
that
is
ascribed
to
the
He’ara
of
the
root
Keter
ascends
once
more
to
it,
to
the
Rosh.
The
remains,
meaning
the
record
of
phase
three
of
the
first
expansion,
which
is
the
male
of
Hochma,
and
the
illumination
of
the
new
coupling
that
came
out
on
the
coarseness
of
phase
three
that
the
Nukva
of
Keter
left
after
her
refinement,
became
the
female
of
vessel
of
Hochma.
Now
we
shall
explain
the
anterior
and
posterior
of
the
vessel
of
Hochma.
Hochma’s
conduct
is
to
bestow
only
Hochma.
Hence,
the
place
of
the
bestowal
of
Hochma
is
her
anterior
and
the
place
of
bestowal
of
light
of
Hassadim
is
her
phase
of
posterior.
In
other
words,
it
is
the
complete
opposite
from
Keter.
The
anterior
of
Keter
is
to
bestow
VAK
and
illumination
of
GAR
is
in
her
posterior.
At
the
same
time
the
anterior
of
Hochma
is
illumination
of
GAR
from
the
phase
of
light
of
Hochma
and
her
posterior
is
illumination
of
VAK.
The
anterior
and
posterior
of
Keter
of
Bina
is
also
opposite
from
vessel
of
Hochma
though
not
completely
opposite
since
the
root
of
Bina
is
Etzem
Hochma.
However,
her
nature
is
to
always
yearn
for
light
of
Hassadim,
as
the
ARI
has
written
regarding
“because
He
delighteth
in
mercy.”
Bina
is
called
“He”
and
she
craves
and
wants
Hassadim.
Hence,
when
she
has
Hassadim
in
the
Partzuf,
she
becomes
Etzem
Hochma
once
more,
as
the
ARI
wrote
above
regarding
“Abba
ve
Ima
stay
as
one
and
come
out
as
one.”
However,
vessel
of
Bina
is
primarily
distinguished
by
her
craving
for
Hassadim,
hence
her
anterior
is
illumination
of
Hassadim
and
her
posterior
is
illumination
of
Hochma,
the
opposite
of
vessel
of
Hochma.
Now
we
shall
briefly
explain
the
vessels
of
the
seven
lower
Sefirot
HGT
NHYM.
You
must
remember
the
ARI’s
words
above
(Part
4,
Chapter
6
item
8)
that
ZA
has
only
five
edges,
being
five
Hassadim
from
Hesed
to
Hod
though
Yesod
does
not
take
its
own
private
Hesed,
but
all
five
edges
are
incorporated
in
it.
In
essence,
there
are
two
general
lights
in
all
the
degrees,
which
are
light
of
Hochma
and
light
of
Hassadim.
There
are
also
five
phases
coarseness
in
the
screen
according
to
the
five
phases
of
direct
light
called
KHB
Tifferet
and
Malchut.
These
five
phases
are
called
KHB
TM
only
when
the
GAR
are
the
phase
of
light
of
Hochma.
However,
in
a
place
where
all
those
five
phases
contain
only
light
of
Hassadim,
they
are
called
HGT
NH.
The
names
of
the
first
three
phases
KHB
have
been
changed
to
HGT
and
the
names
of
the
last
two
phases
Tifferet
and
Malchut
have
been
changed
to
Netzah
and
Hod.
He
writes,
“they
are
five
Hassadim
from
Hesed
to
Hod.”
This
means
that
even
the
First
three
phases
are
also
only
light
of
Hassadim
and
not
light
of
Hochma
at
all,
and
understand
and
remember
that.
The
Yesod
and
the
Malchut
are
only
two
containers
of
the
above
five
edges.
One
container
is
from
the
perspective
of
their
being
five
sweetened
Hassadim
in
the
quality
of
mercy,
and
one
container
is
from
the
perspective
of
their
being
in
the
quality
of
judgment.
At
that
time,
they
are
called
five
Gevurot
or
that
the
five
Hassadim
and
five
Gevurot
are
contained
together.
However,
in
order
to
understand
the
attributes
of
these
five
edges
we
need
the
ARI’s
words
here
regarding
Matei
and
not
Matei
for
they
were
not
explained
anywhere
else
in
all
of
the
ARI’s
writings.
Hence,
these
words
of
his
need
close
attention.
Let
us
clarify
once
more
the
birth
of
the
first
Hesed
of
these
five
Hassadim,
brought
in
the
ARI’s
words
(item
37).
ZON
of
Hochma
departed
to
Keter
since
the
coarseness
of
phase
two
was
refined
to
phase
one
and
its
coupling
raises
only
light
of
VAK
that
are
now
contained
in
the
first
Hesed.
At
that
time,
the
vessel
of
Hochma
turned
its
anterior
downward
since
it
canceled
its
phase
of
anterior
and
turned
its
posterior
upward.
This
means
that
its
previous
posterior,
meaning
illumination
of
Hassadim,
has
now
become
a
place
of
bestowal.
By
that
it
equalized
itself
with
the
anterior
of
Bina,
as
it
is
written,
“because
He
delighteth
in
mercy.”
In
that
state
he
gave
her
the
seven
lights
that
are
now
contained
in
the
first
light
Hesed.
Thus,
light
Hesed
is
found
in
vessel
of
Bina.
You
must
remember
that
besides
this
light
Hesed
there
are
two
other
lights
that
precede
it
in
that
vessel
of
Bina.
They
are
the
male,
born
of
the
coupling
ZON
of
vessel
of
Hochma,
which
is
truly
phase
two,
the
level
of
Bina
like
the
female
of
Hochma
herself.
However,
since
he
is
born
through
the
turning
of
the
anterior
of
vessel
of
Hochma
(see
the
ARI’s
words
item
35
and
in
Inner
Light
there)
it
is
thus
considered
the
phase
of
VAK
of
Hochma.
You
should
also
know
that
he
is
the
root
of
Israel
Saba
in
all
the
Partzufim.
There
is
yet
another,
second
light
there,
being
the
record
of
vessel
of
Bina,
which
is
there
from
the
time
of
the
first
expansion.
[Besides
the
screen
being
incorporated
of
all
the
records
in
those
vessels
as
it
travels
to
the
Emanator,
it
is
certain
that
the
majority
of
the
records
remained
in
their
place
in
their
own
vessels
and
did
not
ascend
with
the
screen
to
the
Emanator.]
That
record
is
the
phase
of
female
that
exists
in
vessel
of
Bina,
and
you
should
know
that
she
is
the
root
to
all
the
phases
of
Tvuna
in
all
the
Partzufim.
However,
this
light
Hesed
that
Hochma
now
gave
to
Bina
is
considered
the
son
of
Bina
and
not
actually
her.
Keep
in
mind
the
relationship
between
the
ZON
in
vessel
of
Hochma
with
the
ZON
in
vessel
of
Bina,
as
in
fact
they
are
light
of
the
same
level
of
Bina.
However,
ZON
of
Bina
relate
to
ZON
of
Hochma
as
Israel
Saba
ve
Tvuna
relate
to
upper
AVI.
The
YESHSUT
are
only
the
VAK
of
AVI
themselves
though
they
are
both
discerned
as
one
level
of
coarseness
of
phase
two.
From
this
you
can
see
that
the
primary
division
of
AVI
and
YESHSUT
to
two
Partzufim
GAR
and
VAK
is
only
to
procreate
the
Katnut
of
the
seven
lower
Sefirot.
This
is
because
it
is
impossible
for
vessel
of
Hochma
to
dispense
the
light
of
Hesed,
which
is
the
phase
of
VAK
without
GAR
if
not
through
the
posterior
of
Hochma.
Hence,
it
turns
the
anterior
backwards,
and
this
inversion
divides
the
vessel
of
Hochma
into
two
Partzufim:
Partzuf
GAR,
where
the
anterior
remain
in
their
place,
and
Partzuf
VAK
of
Hochma,
which
turned
its
anterior
backward,
giving
light
VAK
that
lacks
GAR.
YESHSUT
is
also
named
VAK
after
the
inversion
of
the
anterior
of
vessel
of
Hochma.
However,
in
order
to
procreate
the
Gadlut
of
ZA,
meaning
the
GAR
that
belong
to
those
five
Hassadim,
vessel
of
Hochma
must
return
its
anterior
upward
once
more
as
in
the
beginning.
Then
it
is
considered
that
ZON
of
Bina
and
the
ZON
of
Hochma
that
were
divided
into
GAR
and
VAK
due
to
the
inversion
of
the
anterior
of
Hochma,
now
the
Hochma
returned
and
revoked
that
inversion
of
the
anterior.
Now
there
is
no
longer
dispensing
of
GAR
and
dispensing
of
VAK
in
the
vessel
of
Hochma.
You
find
that
ZON
of
Bina
return
and
rise
to
ZON
of
Hochma
and
become
one
Partzuf
once
more.
Know,
that
this
matter
is
implemented
in
the
Partzufim
of
Atzilut
as
well.
When
AVI
want
to
dispense
Mochin
of
GAR
to
the
ZA,
AVI
and
YESHSUT
become
one
Partzuf
once
more.
This
too
is
for
the
above
reason
that
the
illumination
of
VAK
was
canceled
from
the
Hochma
and
the
anterior
returned
to
its
place
as
in
the
beginning.
From
the
explained
you
can
thoroughly
understand
the
order
of
the
birth
of
the
first
light
Hesed
in
its
phase
of
Gadlut
brought
in
the
ARI’s
words
(item
39).
To
summarize
his
words,
it
returned
to
being
not
Matei
in
Keter
and
then
Matei
in
Hochma
when
light
of
Hochma
that
was
in
Keter
descended
to
Hochma.
At
that
time,
the
sons
in
Bina
are
grown
and
then
Bina
ascends
to
Hochma
because
of
the
craving
in
her
to
adhere
to
her,
the
seven
lights
descend
and
are
given
to
the
Hesed
face-to-face.
Interpretation:
The
ZON
of
Keter
was
refined
once
more
and
departed
to
the
root
Keter
that
stands
under
Malchut
of
Rosh.
At
that
time,
the
vessel
of
Keter
turned
its
anterior
below
and
gave
its
remains,
being
ZON
of
Hochma,
to
the
vessel
of
Hochma.
The
phase
of
anterior
of
ZON
of
Hochma
returned
to
its
place
as
in
the
beginning
and
then
“Bina
ascends
to
Hochma.”
It
means
that
Bina
and
Hochma
have
become
one
Partzuf,
similar
to
AVI
and
YESHSUT
that
became
one
Partzuf.
Consequently,
that
Hesed
in
vessel
of
Bina
receives
the
illumination
of
the
light
of
Hochma
since
the
vessel
is
united
with
the
light
of
Hochma.
You
find
that
Hesed
returned
to
the
phase
of
GAR,
which
is
called
that
it
has
become
grown.
He
writes,
“Then
the
seven
sons
in
Bina
are
grown
and
do
not
need
their
mother.”
That
means
that
they
have
acquired
the
phase
of
illumination
of
Hochma
and
GAR,
and
in
that
the
ZAT
are
discerned
as
grown.
It
has
already
been
explained
above
that
before
the
light
of
Hesed
acquires
the
Gadlut
it
cannot
spread
below.
This
is
because
it
cannot
separate
from
the
vessel
of
Bina
which
is
its
entire
sustenance
and
Atzmut
in
the
phase
of
GAR.
Hence,
it
is
considered
to
need
its
Ima,
though
now
that
it
has
already
attained
the
light
of
Hochma
itself
it
no
longer
needs
the
sucking
of
the
vessel
of
Bina,
hence,
it
is
written,
“and
do
not
need
their
mother.”
At
that
time,
the
vessel
of
Bina
turned
her
anterior
downward
and
the
seven
lights
in
her
descend
and
all
of
them
are
given
to
Hesed
face-to-face.
You
must
remember
that
the
phase
of
anterior
of
vessel
of
Bina
is
for
illumination
of
Hassadim
and
her
posterior
is
for
illumination
of
Hochma.
When
she
is
in
that
state
she
cannot
administer
illumination
of
the
light
of
Hesed
with
illumination
of
Hochma.
However,
it
has
been
explained
that
the
returning
of
the
anterior
of
vessel
of
Hochma
instigated
the
unification
of
the
two
vessels
Bina
and
Hochma
into
one
because
the
vessel
of
Hochma
has
already
canceled
her
illumination
of
VAK.
Hence,
you
find
that
the
vessel
of
Bina
has
inverted
her
anterior
backwards
by
the
force
of
this
unification.
The
previous
posterior
has
now
become
the
phase
of
anterior.
It
means
that
that
posterior
that
prevented
the
distribution
of
illumination
of
Hochma
has
now
become
the
dispenser
of
illumination
of
Hochma.
This
is
because
her
vessel
received
that
property
of
anterior
and
posterior
found
in
Hochma.
For
this
reason,
the
Bina
has
now
dispensed
the
ZAT
to
vessel
of
Hesed
in
illumination
of
Hochma.
Now
you
can
thoroughly
see
the
attribute
of
the
Sefira
Hesed
of
ZA
to
its
fullest.
The
phase
of
Etzem
of
the
vessel
of
Hesed
is
the
phase
of
Keter
of
VAK
as
it
has
already
been
explained
that
HGT
of
ZA
are
the
change
of
the
name
of
KHB.
Yet,
KHB
of
light
of
Hassadim,
meaning
KHB
of
the
level
of
phase
one
are
called
HGT.
Thus,
vessel
of
Hesed
is
the
phase
of
vessel
of
Keter
of
ZA
though
it
is
still
not
considered
Keter,
only
Hochma
of
ZA.
This
is
because
of
the
light
in
it,
as
it
has
no
light
of
Keter
at
all,
but
only
illumination
of
Hochma
that
it
received
when
it
was
in
vessel
of
Bina
and
united
into
one
with
the
vessel
of
Hochma.
This
is
why
it
is
called
Hochma.
There
are
other
reasons
too,
but
there
is
nothing
to
add
here.
Now
we
shall
explain
the
order
of
the
emanation
of
the
vessel
of
Gevura
brought
in
the
ARI’s
words
here
in
item
40.
He
writes,
“Afterwards
the
light
returns
to
being
Matei
in
Keter
and
then
both
HB
ascend
there.
In
that
state
you
find
that
there
is
a
big
distance
between
the
sons
and
the
light
GAR
for
there
are
two
distances
between
them,
Bina
and
Hochma,
which
have
no
light
in
them.
Hence,
at
that
time,
light
Hesed
ascends
to
Bina
and
is
called
not
Matei
in
Hesed.
In
that
state
the
vessel
Hesed
turns
its
anterior
and
gives
the
six
lights
below
in
Gevura.”
Thus
far
his
words.
You
must
remember
the
two
issues
there
are
in
the
matter
of
the
inversion
of
the
anterior
downwards.
We
have
learned
above
that
they
are,
one
–
from
the
perspective
of
the
vessel,
meaning
her
place
of
dispensing,
whether
the
phase
of
Hochma
or
the
phase
of
Hassadim
and
not
Hochma.
The
second
matter
is
from
the
perspective
of
the
coupling.
Concerning
the
measure
of
the
coarseness
of
the
screen,
the
coarsest
phase
in
the
degree
is
considered
the
anterior
and
the
phase
of
least
coarseness
is
the
phase
of
posterior
in
that
degree.
Accordingly,
you
always
find
that
the
upper
one
wants
to
bestow
upon
the
lower
one
and
must
turn
its
anterior
downward.
This
means
that
he
is
refined
from
the
measure
of
the
coarseness
in
him,
which
is
his
anterior,
and
remains
in
a
lesser
coarseness,
equal
to
the
degree
of
the
coarseness
of
the
lower
degree.
This
is
so
because
then
it
is
considered
close
to
him
and
can
administer
in
him.
Now
you
can
see
that
in
every
place
that
the
matter
of
the
distribution
of
Bina
to
vessel
of
Hesed
is
brought
here,
Bina
was
refined
from
phase
two
to
phase
one.
This
is
because
then
she
is
face-to-face
with
the
vessel
of
Hesed
from
the
screen
side
in
her.
It
turns
out
that
when
Bina
dispenses
the
light
of
Hesed
to
the
vessel
of
Hesed,
the
Bina
refines
to
phase
one.
There
was
a
whole
order
of
gradual
refinement
here:
First,
the
Keter
was
refined
from
phase
three
to
phase
two
at
which
time
the
light
of
Keter
disappeared
to
the
root
and
gave
phase
two
to
vessel
of
Hochma.
Afterwards
vessel
of
Bina
unites
with
it
into
one
and
then
phase
two
too
refines
to
phase
one.
At
that
time,
the
lights
of
vessels
of
Hochma
and
Bina
disappear
to
Keter
and
phase
one
is
dispensed
to
vessel
of
Hesed
in
illumination
of
Hochma.
It
has
already
been
explained
above
that
when
the
four
lights
male
and
female
of
Hochma
and
the
male
and
female
of
Bina
rise
to
the
Keter,
they
awaken
the
phase
of
coarseness
of
phase
three
in
the
Keter
once
more.
The
ten
Sefirot
in
the
level
of
Hochma
elicits
there
by
the
power
of
the
upper
coupling
as
in
the
beginning
and
the
light
of
Hochma
returns
to
vessel
of
Keter.
This
is
called
Matei
in
the
Keter.
You
find
that
at
the
coming
of
Hesed
to
its
vessel
it
causes
the
existence
of
Matei
in
the
Keter.
This
is
because
then
the
phase
two
in
HB
refines
to
phase
one
and
their
four
lights
rise
to
vessel
of
Keter,
inducing
a
new
coupling
there
on
the
level
of
phase
three.
The
light
of
Hochma
is
once
more
Matei
in
the
vessel
of
Keter
as
in
the
beginning.
It
is
written,
“Afterwards
the
light
returns
to
being
Matei
in
Keter
and
then
both
HB
ascend
there.”
It
means
that
because
of
the
ascent
of
the
four
lights
of
HB
the
light
is
Matei
in
vessel
of
Keter.
“In
that
state
you
find
that
there
is
a
big
distance
between
the
sons
and
the
light
GAR
for
there
are
two
distances
between
them.”
Interpretation:
It
has
been
explained
that
the
anterior
of
Keter
is
for
illumination
of
VAK
without
GAR
as
it
is
written,
“because
He
desires
mercy,”
(Inner
Light
item
40,
par
“And
the
anterior”).
These
are
the
two
distances
that
now
rest
on
the
light
of
Hesed
and
deprive
the
illumination
of
GAR
from
it,
which
it
previously
received
from
the
Hochma.
It
is
written,
“In
that
state
you
find
that
there
is
a
big
distance
between
the
sons
and
the
light
GAR.”
It
means
that
these
two
posterior
of
Bina
and
Keter
draw
the
GAR
very
far
from
the
sons,
which
are
ZAT
that
are
contained
in
the
light
of
Hesed.
It
is
written,”
for
there
are
two
distances
between
them,
Bina
and
Hochma,
which
have
no
light.”
In
other
words,
had
the
light
been
in
Hochma,
it
would
have
been
possible
for
the
light
of
Hesed
to
receive
from
Hochma
and
posterior
of
Bina
would
not
have
prevented
it
since
it
did
not
prevent
it
in
the
beginning.
However,
now
that
there
is
no
light
even
in
Hochma
due
to
the
posterior
of
Keter,
hence
that
illumination
that
Hesed
previously
received
is
also
prevented
from
Hochma.
He
writes,
“Hence,
at
that
time,
light
Hesed
ascends
to
Bina.”
After
the
GAR
disappears
from
the
light
of
Hesed
and
returns
to
its
Katnut,
it
needs
its
Ima
Bina
once
more
to
suck
illumination
of
GAR
of
the
vessel
from
there
as
in
the
beginning.
He
writes,
“In
that
state
the
vessel
Hesed
turns
its
anterior
and
gives
the
six
lights
below
in
Gevura.”
This
is
because
the
anterior
of
vessel
of
Hesed
is
for
illumination
of
Hochma
after
it
received
illumination
of
Hochma,
and
its
posterior
is
for
illumination
of
Hassadim.
This
is
so
because
in
several
places
where
there
is
Hochma
and
Hassadim
in
the
degree,
the
Hochma
is
considered
anterior
and
the
Hassadim
as
posterior.
For
this
reason,
the
posterior
of
Hesed
is
considered
illumination
of
Hassadim.
However,
now
that
the
illumination
of
Hochma
has
disappeared
from
it
and
its
light
disappeared
to
vessel
of
Bina,
it
turns
out
that
he
turned
his
anterior
downward
and
gave
the
remains
of
the
light
in
it
to
vessel
of
Gevura,
and
then
Matei
in
Gevura.
Now
you
can
thoroughly
understand
the
property
of
the
Sefira
Gevura
of
ZA
to
the
fullest.
Essentially,
the
vessel
of
Gevura
is
the
phase
of
Hochma
of
the
VAK,
as
has
been
explained
above
that
the
HGT
are
the
phase
of
KHB
of
VAK.
Thus,
the
vessel
of
Gevura
is
indeed
considered
the
phase
of
Bina.
This
is
so
because
its
light
is
the
phase
of
VAK
of
illumination
of
Hochma
in
Hesed,
such
as
ZON
of
the
upper
Bina,
which
are
the
phase
of
six
edges
of
the
upper
Hochma.
Thus,
the
light
of
Gevura
is
the
phase
of
Bina
of
VAK.
Accordingly,
the
two
Sefirot
of
ZA,
Hesed
and
Gevura
have
been
explained.
They
are
the
phase
of
Hochma
and
Bina
of
the
ZA
though
their
vessels
have
the
value
of
Keter
and
Hochma.
41.
Afterwards,
it
returned
to
being
not
Matei
in
Keter,
and
then
it
is
Matei
in
Hochma.
At
that
time,
Bina
is
suitable
to
remain
there
in
Hochma
as
in
the
beginning,
but
because
of
the
light
of
Hesed
in
her
place
she
comes
down
with
him.
It
is
so
“because
He
desires
mercy”
and
you
already
know
that
Bina
is
called
“He”.
When
Bina
descends
in
her
place,
Hesed
does
not
need
her
and
he
descends
to
his
place,
and
is
called
Matei
in
Hesed.
Then
the
light
Gevura
ascends
in
Hesed
and
this
is
called
not
Matei
in
Gevura.
At
that
time,
vessel
of
Gevura
turns
her
anterior
downward
and
gives
the
five
lights
below
in
Tifferet.
This
is
called
Matei
in
Tifferet.
Inner
Light
41.
Not
Matei
in
Keter.
This
is
so
because
the
coarseness
of
phase
three
of
female
and
phase
four
of
male
in
vessel
of
Keter
was
refined
once
more.
At
that
time,
the
ZON
of
Keter
departed
to
its
root
and
then
turned
its
anterior
downward.
In
other
words,
it
canceled
its
anterior
and
the
posterior
became
anterior.
After
that
it
gave
the
remains
of
it,
being
the
coarseness
of
phase
three
of
male
and
phase
two
of
female
to
vessel
of
Hochma,
and
then
it
is
Matei
in
Hochma.
At
that
time,
Bina
is
suitable
to
remain
there
in
Hochma
as
in
the
beginning.
After
the
anterior
returned
to
its
place
in
the
Hochma,
the
HB
immediately
return
to
one
degree.
At
that
time,
Bina
is
in
vessel
of
Hochma.
However,
it
does
not
remain
so
here
since
Hochma
turned
her
anterior
down
and
her
posterior
up.
She
returned
the
ZON
of
Bina
to
vessel
of
Bina
and
they
were
divided
into
two
Partzufim
once
more,
and
examine
it
carefully.
First,
when
vessel
of
Hochma
received
her
lights
ZON
and
the
anterior
of
Hochma
returned
to
its
place
as
in
the
beginning,
it
is
certain
that
Bina
and
Hochma
joined
and
became
one
vessel.
It
is
so
for
the
same
reason
mentioned
above
regarding
the
birth
of
Gadlut
Hesed.
Here
too
when
the
Hesed
is
in
vessel
of
Bina,
joined
with
vessel
of
Hochma,
he
receives
illumination
of
Hochma
as
in
the
beginning.
Thus
you
find
once
more
that
Hesed
has
grown
and
does
not
need
its
Ima.
Yet,
it
is
still
impossible
for
it
to
descend
from
itself
to
its
vessel,
except
through
the
influence
of
Bina.
Hence,
Hochma
had
to
return
ZON
of
Bina
to
vessel
of
Bina,
as
then
Bina
returns
her
anterior
downward
too
and
returns
the
light
of
Hesed
to
its
place,
to
its
vessel.
But
because
of
the
light
of
Hesed
in
her
place
she
comes
down
with
him.
In
other
words,
had
Bina
remained
connected
to
vessel
of
Hochma,
Hesed
would
have
remained
in
her
place
and
would
not
have
descended
to
his
vessel
of
Hesed.
“Because
He
delighteth
in
mercy.”
This
is
the
whole
property
of
Bina;
she
craves
Hassadim
more
than
the
light
of
Hochma.
This
is
the
cause
of
the
refinement
of
coarseness
of
phase
three
of
male
of
Hochma
to
phase
two
and
afterwards
the
phase
two
of
Bina
to
phase
one,
whose
light
is
light
of
Hassadim.
At
that
time,
she
is
face-to-face
with
the
vessel
of
Hesed
and
then
gives
the
light
of
Hesed
back
to
vessel
of
Hesed.
It
is
written,
“When
Bina
descends
in
her
place,
Hesed
does
not
need
her
and
he
descends
to
his
place.”
This
is
so
because
after
he
had
already
received
illumination
of
Hochma
from
the
time
the
vessel
of
Bina
and
vessel
of
Hochma
were
connected,
he
no
longer
needs
the
sucking
of
the
vessel
of
Bina,
hence
he
descends
to
his
place.
Not
Matei
in
Gevura.
At
that
time,
vessel
of
Gevura
turns
her
anterior
downward.
The
entire
division
of
Gevura
from
Hesed
was
because
of
the
two
distances,
meaning
because
of
the
return
of
ZON
of
Keter
to
their
place
when
their
posterior
detained
the
light
of
Hochma
from
the
vessel
of
Hochma.
At
that
time,
the
illumination
of
Hochma
stopped
from
Hesed,
hence
he
turned
his
anterior
downward
and
gave
the
phase
of
VAK
to
the
Gevura.
Thus,
now
that
Hesed
attained
his
GAR
once
more,
it
is
natural
that
the
phase
of
light
Gevura
that
departed
from
the
GAR
returned
to
vessel
of
Hesed
once
more
as
in
the
beginning
before
they
separated.
See
and
understand
that
it
is
completely
similar
to
the
comportment
of
the
vessels
of
Hochma
and
Bina.
The
division
of
the
lights
of
ZON
of
Hochma
and
ZON
of
Bina
was
made
because
of
the
inversion
of
the
posterior
of
vessel
of
Hochma.
This
means
that
Hochma
abandoned
the
dispensing
of
her
GAR
and
gave
only
VAK,
which
are
the
phase
of
ZON
of
vessel
of
Bina.
Similarly,
the
lights
of
Hesed
and
Gevura
were
divided
by
the
inversion
of
the
anterior
of
vessel
of
Hesed.
After
the
illumination
of
GAR
was
deprived
of
him
because
of
the
two
distances,
he
turned
his
anterior
and
dispensed
VAK
without
GAR,
which
is
the
light
of
Gevura.
After
it
is
not
Matei
in
Keter
and
his
force
of
posterior
was
canceled
and
he
returned
the
light
of
Hochma
to
vessel
of
Hochma,
the
anterior
of
Hochma
returned
to
its
place
as
in
the
beginning.
Thus,
the
lights
of
ZON
of
Hochma
and
ZON
of
Bina
reunited
into
a
single
Partzuf.
Similarly
here,
after
the
Hesed
acquired
illumination
of
Hochma
when
he
was
in
vessel
of
Bina
at
the
time
she
was
joined
with
Hochma,
he
returned
with
the
Gadlut
to
his
place.
At
that
time,
his
anterior
returned
as
in
the
beginning,
and
thus
the
lights
of
Hesed
and
Gevura
unite
into
one
light.
All
this
is
because
the
light
is
only
divided
into
GAR
and
VAK
because
some
element
compels
it
to.
Consequently,
as
soon
as
that
element
is
canceled
they
return
to
a
single
light
as
in
the
beginning.
He
writes,
“not
Matei
in
Gevura.
At
that
time,
vessel
of
Gevura
turns
her
anterior
downward
and
gives
the
five
lights
below
in
Tifferet.
This
is
called
Matei
in
Tifferet.”
This
is
because
when
the
light
Gevura
joins
the
light
of
Hesed
into
one,
that
connection
operates
on
their
vessels
as
well.
Since
the
vessel
of
Gevura
joined
with
the
vessel
of
Hesed,
by
that
she
returned
her
anterior
below,
since
she
canceled
her
anterior
that
detained
the
dispensing
of
GAR
and
returned
her
anterior
upwards.
In
other
words,
she
turned
to
dispense
illumination
of
GAR
like
the
vessel
of
Hesed.
At
that
time,
she
dispensed
her
remains,
ascribed
to
Tifferet,
to
the
vessel
of
Tifferet
and
Tifferet
receives
illumination
of
GAR
as
well.
This
is
the
meaning
of
Tifferet
being
called
Vav
with
a
Rosh.
It
is
the
same
illumination
of
GAR
that
it
receives
through
the
dispensing
of
the
light
Gevura
when
Gevura
is
connected
into
one
with
the
light
of
Hesed.
Now
you
can
understand
what
is
brought
in
several
places
that
Tifferet
is
merged
of
Hesed
and
Gevura
together.
It
means
that
it
receives
the
remains
of
the
light
Gevura
from
the
time
it
is
connected
into
one
with
the
light
of
Hesed.
Now
we
understand
the
Sefira
Tifferet
of
ZA
from
its
origin.
Its
vessel
is
the
phase
of
Bina
of
VAK
because
the
HGT
are
the
KHB
of
the
VAK.
However,
it
is
regarded
as
merely
the
phase
of
the
Sefira
Daat
of
VAK.
This
is
so
because
of
its
light,
which
is
the
phase
of
Daat.
However,
first
we
must
know
what
is
the
light
Daat.
After
all
we
only
have
ten
Sefirot
KHB
HGT
NHYM.
It
is
known
that
it
is
written
in
Sefer
Yetzira
(Book
of
Creation),
“Ten
and
not
eleven.”
Thus,
what
is
that
light
Daat?
Know,
that
the
source
of
that
light
is
the
interchanging
of
the
lights
here
in
the
second
expansion.
Here
light
of
Hochma
comes
to
vessel
of
Keter,
the
light
of
Bina
to
vessel
of
Hochma,
light
Hesed
to
vessel
of
Bina
and
Malchut
to
vessel
of
ZA,
as
we
learn
from
the
ARI’s
words.
Note,
that
this
light
Hesed
that
comes
to
vessel
of
Bina
is
the
origin
of
the
light
Daat,
hence
the
ARI
calls
it
“Bina’s
son”.
Its
phase
of
AVI
are
the
male
and
female
in
vessel
of
Bina.
The
male
is
the
phase
of
Hochma
of
vessel
of
Bina
and
the
female
is
the
phase
of
Bina
of
vessel
of
Bina.
light
Hesed
is
the
phase
of
Daat
between
this
HB,
which
is
always
called
“the
son
of
HB”.
More
precisely,
the
ZON
of
vessel
of
Hochma
are
both
considered
the
phase
of
Hochma
and
the
phase
of
Abba,
and
the
ZON
in
vessel
of
Bina
are
both
considered
the
phase
of
Bina
and
the
phase
of
Ima.
The
light
Hesed
in
vessel
of
Bina
is
considered
the
phase
of
Daat
and
the
phase
of
son
of
these
AVI.
This
clarifies
that
the
light
of
Hesed
was
originally
emanated
from
the
remains
of
the
light
of
ZON
of
Hochma
after
they
were
refined
into
phase
one.
It
came
to
vessel
of
Bina,
which
is
discerned
as
its
Ima,
and
lingered
there
in
the
intestine
of
the
vessel
of
Bina
until
it
acquired
illumination
of
Hochma,
meaning
until
it
grew.
At
that
time,
it
came
out
to
the
place
of
the
vessels
of
VAK,
called
“Avir
the
world”,
and
there
is
nothing
more
to
add
here.
Now
we
have
explained
the
light
Daat
from
its
root,
that
it
is
a
son
and
a
progeny
that
was
renewed
because
of
the
interchanging
of
the
lights
in
the
second
expansion.
For
this
reason,
it
comes
and
clothes
vessel
of
Bina
though
it
is
only
the
light
of
ZA
and
the
phase
of
VAK,
having
no
equivalence
with
the
phase
of
GAR.
This
is
so
because
the
difference
between
GAR
and
VAK
is
so
far,
as
between
an
light
and
its
vessel.
Yet,
because
of
the
interchanging
of
the
lights
this
light
of
VAK
came
and
clothed
the
vessel
of
GAR.
This
is
a
very
wonderful
matter.
Examine
this
for
there
is
no
need
to
elaborate
here
in
what
is
not
necessary
for
our
issue.
From
all
that
has
been
explained
thus
far
you
can
see
that
these
three
Sefirot
HGT
of
ZA
are
not
considered
that
essence
of
ZA,
but
the
phase
of
GAR
KHB
or
HBD
of
ZA.
It
has
been
written
above
that
the
five
edges
HGT
NH
are
the
very
five
phases
KHB,
ZA
and
Malchut.
Yet,
when
they
are
the
phase
of
light
of
Hassadim
and
light
VAK,
their
names
change
to
HGT
NH.
Thus,
the
actual
phase
of
ZA
begins
at
the
fourth
end
of
the
five
Hassadim
Netzah
since
it
is
opposite
the
fourth
phase,
called
ZA.
The
Tifferet,
however,
is
opposite
the
third
phase,
called
Bina,
and
remember
that.
Therefore,
lights
of
HGT
are
also
the
phase
of
GAR,
but
begin
from
Hochma
for
the
above
reason.
The
light
Hesed
is
considered
light
of
Hochma
of
the
VAK,
light
Tifferet
is
considered
that
same
light
Hesed
from
the
point
of
its
clothing
in
vessel
of
Bina,
meaning
the
phase
of
light
Daat
and
the
son
of
HB.
This
is
the
actual
phase
of
light
VAK.
The
lights
of
Hesed
and
Gevura,
however,
are
considered
the
phase
of
illuminations
of
Hochma
and
Bina
that
reached
that
light
Hesed
though
they
are
not
the
light
of
Hesed
itself
in
its
own
essence.
The
reason
for
it
is
the
attitude
of
the
vessels.
Hesed
and
Gevura
are
originally
in
the
phase
of
vessels
of
Keter
and
Hochma.
Since
this
light
Hesed
never
clothed
in
these
vessels,
it
also
does
not
clothe
the
vessels
of
Hesed
and
Gevura.
However,
since
it
clothed
the
vessel
of
Bina,
it
takes
its
place
in
the
vessels
of
VAK
in
the
vessel
Tifferet
in
the
place
of
Bina.
Hence,
the
Tifferet
is
considered
the
gist
of
the
Partzuf
of
ZA,
the
Guf
of
Ilana.
The
above
Atzmut
light
Hesed
inside
it
is
considered
the
Shokaim
of
Ilana
(shins
of
the
tree),
and
all
the
other
Sefirot
of
the
ZAT
are
considered
the
branches
that
hang
in
the
Tifferet.
42.
After
that
it
is
Matei
in
Keter
once
more
and
then
not
Matei
in
Hochma
and
Bina
since
the
two
rise
to
Keter
together.
In
that
state
it
is
not
Matei
in
Hesed,
as
he
rises
to
the
place
of
Bina,
as
in
the
beginning
because
of
the
two
distances
between
them.
At
that
time,
it
is
Matei
in
Gevura
and
then
it
is
not
Matei
in
Tifferet,
as
the
light
Tifferet
ascends
in
Gevura
because
of
the
yearning.
At
that
time,
the
vessel
Tifferet
turns
his
anterior
and
gives
the
four
lights
in
Netzah,
and
this
is
called
Matei
in
Netzah.
Inner
Light
42.
It
is
Matei
in
Keter
once
more
and
then
not
Matei
in
Hochma
and
Bina
etc.
You
already
know
that
the
coming
of
Hesed
to
its
vessel
makes
it
Matei
in
Keter
(see
Inner
Light
item
40,
par.
“You
find”).
This
is
so
because
there
is
no
giving
of
lights
except
face-to-face,
as
the
ARI
says
above.
Hence,
Bina
must
purify
from
phase
two
to
phase
one
and
then
the
lights
of
HB
depart
to
the
Keter
and
induce
an
upper
coupling
there
on
coarseness
of
phase
three.
At
that
time,
the
light
Matei
in
the
level
of
Hochma
as
in
the
beginning.
Then
not
Matei
in
HB
because
the
posterior
of
vessel
of
Keter
stop
and
detain
the
illumination
of
GAR.
Because
of
that
not
Matei
in
Hesed
too
since
there
are
two
vacant
distances
without
light,
which
are
HB.
Since
the
light
is
not
Matei
in
Hochma
you
find
that
even
the
illumination
of
Hochma
in
Hesed
stops
from
it
and
Hesed
returns
to
its
Katnut.
In
that
state
it
needs
its
Ima
Bina
once
more
to
suck
illumination
of
GAR
from
her.
Thus,
Hesed
ascends
to
the
Bina
and
his
vessel
turns
its
anterior
downward
and
the
light
of
Gevura
descends
to
the
vessel
of
Gevura
and
is
Matei
in
Gevura.
At
that
time,
it
is
not
Matei
in
Tifferet
since
the
posterior
of
Gevura
stop
and
detain
the
illumination
of
GAR
of
the
light
Tifferet.
For
this
reason,
the
light
Tifferet
rises
to
vessel
of
Gevura,
as
it
did
not
descend
from
the
Gevura
except
by
the
force
of
the
illumination
of
GAR
of
the
dominion
of
Hesed
over
Gevura.
Now
that
the
dominion
of
Gevura
has
come
once
more,
the
Gevura
raises
his
light
to
her
once
more,
as
in
the
beginning.
At
that
time,
vessel
of
Tifferet
turns
its
anterior
downward
for
it
must
revoke
the
influence
of
its
GAR,
which
was
its
previous
anterior,
and
make
its
posterior
the
anterior
of
bestowal.
After
that
it
lowers
the
remains
of
the
light
in
it
to
Netzah
and
this
is
called
Matei
in
Netzah.
Now
we
shall
understand
the
Sefira
Netzah
of
ZA
thoroughly.
The
vessel
of
Netzah
is
the
phase
of
ZA
itself
since
the
Hesed
of
the
five
Hassadim
corresponds
to
phase
three
of
the
Keter
and
the
Dalet
phases
of
direct
light.
It
is
so
because
the
HGT
are
considered
KHB
of
Hassadim
and
Netzah
and
Hod
are
phases
ZA
and
Malchut
of
Hassadim.
You
find
that
from
the
perspective
of
the
light
the
Sefira
Tifferet
is
the
gist
of
the
light
of
ZA.
The
actual
light
of
Daat
clothes
the
vessel
of
Tifferet
and
this
is
because
of
the
interchanging
of
the
lights.
Since
light
of
Hochma
clothed
in
Keter
and
the
light
of
Bina
in
vessel
of
Hochma,
you
find
that
the
light
of
ZA
clothes
in
vessel
of
Tifferet,
which
is
the
phase
of
Bina
of
the
five
Hassadim.
However,
from
the
perspective
of
the
vessels,
the
Netzah
is
considered
the
Atzmut
of
ZA
and
the
light
of
Netzah
is
the
phase
of
VAK
that
remains
in
vessel
of
Tifferet
after
its
departure
from
there
to
Gevura.
The
difference
between
it
and
the
Sefira
Gevura
is
that
the
light
of
the
Gevura
is
evaluated
as
VAK
of
Hochma
although
it
is
also
discerned
as
VAK.
This
is
so
because
it
is
the
remains
of
Hesed
from
the
phase
of
illumination
of
Hochma
in
it,
and
is
evaluated
like
the
light
ZON
of
vessel
of
Bina.
However,
the
light
Netzah
is
the
phase
of
VAK
of
the
light
of
ZA
since
we
learned
there
that
the
light
of
Tifferet
is
actually
the
phase
of
the
light
of
ZA.
We
must
predominantly
discern
here
that
how
the
lights
and
the
vessels
of
HGT
here
relate
to
the
lights
and
vessels
of
NHYM
is
the
same
as
how
the
GAR
relates
to
VAK.
This
is
because
the
HGT
correlate
to
GAR
of
Hey
phases
and
NHYM
correlate
to
ZA
and
Malchut
of
Hey
phases.
43.
After
that
it
returns
to
being
not
Matei
in
Keter
and
then
it
is
Matei
in
Hochma.
It
is
also
Matei
in
Bina
because
of
the
Hesed
there
“because
He
desires
mercy.”
At
that
time,
it
is
also
Matei
in
Hesed
for
then
Hesed
descends
to
his
place,
and
it
is
then
not
Matei
in
Gevura
because
Gevura
ascends
with
the
Hesed.
At
that
time,
it
is
Matei
in
Tifferet
and
light
descends
in
Tifferet.
Then
it
is
not
Matei
in
Netzah
since
the
light
Netzah
ascends
with
the
Tifferet.
At
that
time,
it
is
Matei
in
Hod
since
then
the
vessel
of
Netzah
turns
his
anterior
and
gives
the
three
lights
to
Hod,
at
which
time
the
Hod
turns
his
anterior
to
Yesod
and
shines
in
him.
Inner
Light
43.
Not
Matei
in
Keter
and
then
it
is
Matei
in
Hochma.
This
is
because
the
male
and
female
of
light
of
Keter
were
refined
to
phase
two.
Then
their
posterior
was
canceled
and
they
dispensed
the
light
of
Bina
to
the
vessel
of
Hochma,
they
are
Matei
in
Hochma
and
the
anterior
of
Hochma
returned
to
its
place
as
in
the
beginning.
It
is
also
Matei
in
Bina
because
of
the
Hesed
there.
This
means
that
Hochma
turned
her
anterior
downward,
gave
the
male
and
female
of
Bina
to
vessel
of
Bina
and
is
Matei
in
Bina
too.
He
explains
the
reason:
“because
of
the
Hesed
there”
so
that
he
may
correct
the
Hesed
and
lower
it
to
his
vessel
(see
Inner
Light
item
41).
Matei
in
Hesed
for
then
Hesed
descends
to
his
place.
Through
the
refinement
phase
two
in
Bina
to
phase
one.
This
is
the
phase
of
light
of
the
five
Hassadim
that
belong
to
the
VAK.
At
that
time,
the
light
of
Hesed
descends
to
its
vessel,
is
Matei
in
the
Hesed
and
its
anterior
return
to
its
place.
Not
Matei
in
Gevura
because
Gevura
ascends
with
the
Hesed.
The
whole
light
Gevura
is
discerned
as
the
posterior
and
the
VAK
of
the
light
of
Hesed.
Since
the
anterior
of
Hesed
returned
to
its
place
the
posterior
that
was
in
Gevura
was
canceled
and
incorporated
once
more
in
the
anterior
of
light
Hesed.
In
that
state
the
vessel
of
Gevura
returns
and
turns
its
anterior
downward,
giving
the
light
Tifferet
in
illumination
of
GAR
to
the
Tifferet
(see
Inner
Light
item
41).
Not
Matei
in
Netzah
since
the
light
Netzah
ascends
with
the
Tifferet.
This
too
is
for
the
above
reason
that
light
Netzah
is
only
the
phase
of
posterior
and
VAK
of
the
light
Tifferet.
Thus,
when
the
anterior
of
Tifferet
returned
to
its
place
it
pulls
its
VAK
to
it
as
Hesed
pulled
the
light
Gevura
and
as
Hochma
that
pulled
ZON
of
Bina
to
herself.
Matei
in
Hod
since
then
the
vessel
of
Netzah
turns
his
anterior.
After
the
light
of
Netzah
rose
to
the
anterior
of
the
vessel
of
Tifferet
it
thus
turns
the
anterior
of
its
vessel
to
its
posterior.
This
is
because
the
previous
dispensing
of
GAR
is
detained
in
it
in
the
phase
of
posterior.
Now
it
has
become
the
place
of
bestowal
as
the
anterior
of
vessel
of
the
Hesed
that
now
controls
it.
At
that
time,
it
gives
its
remains
to
the
Hod
in
dispensing
of
GAR.
Now
we
have
found
the
way
to
understand
the
Sefira
of
Hod
of
the
ZA
from
its
origin.
Know,
that
this
Sefira
is
the
axis
that
all
the
corrections
depend
on
and
revolve
around.
Its
vessel
is
the
last
fifth
phase
of
the
five
phases
KHB
ZA
and
Malchut,
meaning
the
original
the
vessel
of
Malchut.
This
is
because
the
four
previous
Hassadim
correspond
to
KHB
ZA,
and
Hesed
is
fifth,
meaning
the
Hod
which
is
opposite
Malchut.
You
already
know
that
all
those
vessels
of
the
second
expansion
are
the
vessels
of
the
first
expansion
that
have
been
emptied
of
their
lights.
It
turns
out
that
the
vessel
of
Hod
is
the
phase
four
of
the
first
expansion
that
has
been
emptied
of
her
light
and
did
not
leave
any
record
after
her
(see
the
ARI’s
words
Part
4,
Chapter
2
item
6).
However,
the
light
of
the
Hod
is
not
the
light
Malchut,
but
the
the
light
of
ZA,
meaning
what
reached
her
from
the
remains
of
Netzah
when
he
was
connected
with
the
light
of
illumination
of
GAR
of
the
Tifferet.
Moreover,
it
is
the
most
important
light
among
the
Sefirot
of
NHYM.
From
the
perspective
of
the
lights
it
is
the
phase
of
GAR
of
ZA,
not
ZA
himself.
Thus,
he
is
more
important
than
Netzah,
as
Netzah
is
from
the
phase
of
posterior
and
VAK
of
the
light
Tifferet,
but
the
Hod
is
called
the
“fifth
Hesed”
since
he
is
the
phase
of
illumination
of
GAR
that
is
in
NHYM.
Though
it
is
phase
four
from
the
perspective
of
the
vessel,
being
the
greater
judgment
in
the
ten
Sefirot,
its
gist
is
of
course
the
light
in
it.
This
light
is
now
very
sweetened,
meaning
from
illumination
of
GAR
in
Tifferet,
and
examine
carefully.
Hod
turns
his
anterior
to
Yesod
and
shines
in
him.
You
already
know
that
all
this
light
that
extends
in
Matei
and
not
Matei
from
Bina
to
Hod
is
light
of
Hassadim.
In
other
words,
it
is
the
phase
of
level
that
emerged
on
the
coarseness
of
phase
one
that
remained
after
the
refinement
of
Bina.
The
matter
of
the
difference
of
Matei
and
not
Matei
is
primarily
through
the
changes
of
illumination
of
GAR
in
Hassadim
or
Hassadim
without
illumination
of
GAR.
However,
there
was
no
difference
between
them
in
the
stature
of
the
level
since
they
are
all
at
the
level
of
phase
one.
Here
the
Sefira
Hod
turned
its
anterior
backward
though
it
had
not
completed
the
refinement
of
phase
one,
only
canceled
the
phase
of
illumination
of
GAR
in
it,
which
is
the
anterior
and
turned
the
posterior
into
the
phase
of
anterior.
However,
here
we
must
know
what
the
ARI
has
written
that
the
ZON
in
vessel
of
Bina
mated
and
procreated
one
Hey.
The
Vav
inside
the
Hey
was
given
to
vessel
of
Yesod
and
the
Dalet
on
the
Vav
was
given
to
the
vessel
of
Malchut.
Interpretation:
Bina
turned
her
anterior
for
the
first
time
and
was
refined
from
her
coarseness
of
phase
two
into
phase
one
that
equalized
her
anterior
to
the
anterior
of
vessel
of
Hesed.
At
that
time,
she
also
lowered
one
light
that
was
born
by
the
coupling
of
the
male
and
female
in
herself.
This
light
is
the
phase
of
Nukva
and
is
therefore
called
Hey.
Thus,
the
phase
of
male
and
female
descended
to
the
vessels
of
VAK
too,
as
they
descended
to
the
GAR
of
the
second
expansion.
The
male
is
the
above
light
Daat
and
the
female
is
that
light
born
by
the
coupling
of
ZON
of
Bina,
called
Hey.
All
these
lights
that
come
and
are
born
through
a
coupling,
the
ARI
names
illuminations
(see
item
35).
He
says
there
that
Hochma
turned
her
anterior
and
shines
for
Bina.
He
also
says
that
the
Hod
turned
his
anterior
to
the
Yesod
and
shines
in
him.
Also,
he
says
below
that
so
it
was
in
all
the
VAK,
which
turn
their
anterior
and
shine
below.
All
these
are
extensions
of
the
lights
that
come
by
the
coupling,
for
which
he
names
them
illuminations.
It
is
written,
“Hod
turns
his
anterior
to
Yesod
and
shines
in
him.”
It
means
that
there
was
not
a
complete
refinement,
only
what
is
sufficient
to
illuminate
the
Hey
of
Bina
to
the
Yesod.
Afterwards,
when
there
was
a
complete
refinement,
the
light
that
belongs
to
Yesod
descended
to
Yesod.
Yet,
this
Hey
that
was
born
from
ZON
of
Bina
is
the
beginning
of
the
association
of
the
quality
of
mercy
in
judgment,
hence
it
is
worthwhile
to
expand
the
understanding
of
it.
We
have
already
discussed
this
innovation
that
was
made
in
the
second
expansion
when
the
the
light
of
ZA
was
emanated
and
elicited
through
the
Hochma
and
not
through
Bina
as
it
would
be
in
the
ten
Sefirot
of
direct
light
and
as
it
was
in
the
first
expansion.
This
innovation
came
here
by
the
inversion
of
the
lights.
Besides
that
there
is
yet
another
great
innovation
here:
light
Malchut
was
emanated
by
Bina
and
not
by
ZA,
as
in
ten
Sefirot
of
direct
light
and
as
it
was
in
the
first
expansion.
The
light
Daat
was
emanated
from
the
refinement
of
the
male
and
female
of
vessel
of
Hochma,
which
is
the
light
Zeir
Anpin.
Similarly,
light
Malchut
emerged
by
the
refinement
of
the
male
and
female
of
vessel
of
Bina,
namely
the
Hey,
which
belongs
to
Malchut,
as
she
is
light
female.
Now
you
will
thoroughly
understand
the
difference
between
light
Daat,
which
is
the
light
of
ZA,
and
the
light
of
the
above
Hey,
which
is
the
light
Malchut,
meaning
according
to
their
emanation.
In
fact,
when
they
were
emanated,
both
came
out
in
the
phase
of
level
of
phase
one.
This
is
so
because
phase
two
of
ZON
of
the
vessel
of
Hochma
was
refined
to
phase
one,
which
is
light
Hesed,
(see
item
37),
called
light
Daat
or
the
light
of
ZA.
Similarly,
the
phase
two
of
the
male
and
female
of
Bina
were
refined
into
phase
two,
which
is
the
above
light
Hey,
being
the
light
Malchut.
Therefore,
you
find
that
the
light
of
Hesed,
which
is
the
the
light
of
ZA,
and
the
light
of
the
Hey,
which
is
the
light
Malchut,
are
of
equal
level.
This
is
so
because
both
are
phase
one,
as
both
came
from
the
refinement
of
phase
two.
Yet,
the
difference
between
them
is
as
great
as
the
measure
of
the
difference
between
ZON
of
Hochma
and
ZON
of
Bina.
It
has
been
clarified
above
that
ZON
of
Bina
are
considered
the
posterior
and
the
phase
of
VAK
of
the
ZON
of
Hochma.
It
is
therefore
obvious
that
the
consequences
that
stem
from
them
are
also
as
far
as
GAR
is
far
from
VAK.
The
light
Hesed
that
was
emanated
by
the
ZON
of
Hochma
is
considered
the
phase
of
anterior
and
GAR
compared
to
the
light
Hey,
which
is
considered
the
posterior
and
VAK
compared
to
the
light
of
Hesed,
being
the
the
light
of
ZA.
It
is
analogous
to
the
ratio
in
the
progenitors,
and
examine
well.
Now
we
can
thoroughly
understand
what
the
ARI
stresses
above
(item
38),
“However,
Bina
did
not
turn
her
anterior
to
shine
in
Hesed
below
since
there
was
no
power
in
Hesed
and
VAK
to
receive
such
a
great
light
face-to-face,
only
back-to-back.”
In
that
he
refers
to
the
above
light
Hey,
which
he
names
illumination
since
it
came
out
through
a
coupling
and
in
the
regular
order
of
refinement
and
emanation
of
the
lights
from
one
another.
He
stresses
in
that
regard
that
the
light
of
this
Hey
did
not
come
to
the
VAK
before
the
seven
lights
that
come
in
the
regular
order
of
the
refinement.
It
is
similar
to
the
male
of
Bina,
born
out
of
the
coupling
ZON
of
Hochma,
which
comes
to
vessel
of
Bina
before
the
light
of
Hesed
comes
through
the
ordinary
refinement,
as
the
ARI
has
written
before
(item
35).
The
reason
is
that
if
the
light
of
the
Hey
had
come
before
the
refinement
to
phase
one,
meaning
before
the
time
of
the
descent
of
Hesed,
like
the
male
of
Bina,
it
would
have
been
the
level
of
the
Hey
that
was
in
phase
two.
This
is
so
because
the
coarseness
of
Bina
had
not
yet
been
refined
to
phase
one,
but
only
when
Hesed
was
given
to
the
vessel
of
Hesed.
This
is
what
the
ARI
stresses,
“since
there
was
no
power
in
Hesed
and
VAK
to
receive
such
a
great
light.”
How
is
it
possible
that
the
light
level
of
phase
two
would
come
and
clothe
the
vessels
of
VAK,
which
are
phase
one?
Thus,
first
Bina
was
compelled
to
purify
from
phase
two
to
phase
one,
at
which
time
the
light
Hey
was
refined
to
the
measure
of
phase
one.
Then
both
of
them
came
out,
meaning
the
light
of
Hesed
and
the
light
Hey,
and
came
to
vessel
of
Hesed.
This
Hey
then
moved
from
vessel
to
vessel
until
it
came
to
the
vessel
of
Yesod
which
is
its
place.
Now
you
can
also
see
what
the
ARI
answers
there
and
says
that
the
Hochma
could
have
illuminated
to
the
Bina
before
it
was
refined
to
phase
one,
before
Abba
ve
Ima
remain
as
one
and
come
out
as
one.
He
wishes
to
say
that
Hochma
emanated
and
gave
the
male
of
Bina
to
the
vessel
of
Bina
before
she
was
refined
to
phase
one.
This
is
because
the
vessel
of
Bina
is
indeed
a
vessel
of
phase
two
like
the
level
of
the
light
of
Hochma,
hence
it
does
not
need
to
purify
and
lessen
its
level
to
phase
one.
This
is
not
so
with
Bina
to
the
vessels
of
Hesed
and
the
rest
of
the
VAK,
which
are
vessels
of
phase
one,
as
how
can
they
receive
the
light
of
the
Hey
while
it
has
level
of
phase
two?
It
is
written,
“at
which
time
the
Hod
turns
his
anterior
to
Yesod
and
shines
in
him.”
It
has
been
explained
that
this
Hey
is
considered
the
light
posterior
and
VAK.
Thus,
since
the
anterior
of
the
Hod
is
from
the
phase
of
illumination
of
GAR,
it
therefore
cannot
dispense
the
light
of
the
Hey,
which
is
the
phase
of
light
posterior,
unless
through
turning
the
anterior
downward
and
the
posterior
upward.
In
other
words,
her
posterior,
which
dispenses
VAK
and
prevents
GAR
will
not
become
the
giver,
and
will
then
give
the
above
light
Hey
to
Yesod.
44.
It
is
the
same
matter
in
all
the
VAK
since
when
the
lights
are
given
in
them
they
turn
their
anterior
and
shine
below.
This
is
because
it
is
precisely
Bina
who
did
not
turn
her
anterior
to
Hesed
since
there
is
no
power
in
Hesed
to
receive
the
light
of
Bina.
The
VAK,
however,
have
the
ability
in
themselves
to
receive
light
from
one
another
since
all
the
VAK
are
equal.
Inner
Light
44.
It
is
the
same
matter
in
all
the
VAK
since
when
the
lights
are
given
in
them
they
turn
their
anterior
and
shine
below.
As
it
has
been
written
above,
this
Hey
emerged
by
the
coupling
from
the
male
and
female
of
vessel
of
Bina,
when
Bina
was
refined
from
phase
two
to
phase
one,
to
give
the
light
of
Hesed
in
vessel
of
Hesed.
At
that
time,
the
light
of
this
Hey
emerged
with
it
too,
Hesed
gave
to
Gevura
etc.
until
she
reached
vessel
of
Hod
and
Hod
gave
to
Yesod.
It
is
written,
“It
is
the
same
matter
in
all
the
VAK
since
when
the
lights
are
given
in
them
they
turn
their
anterior
and
shine
below.”
In
other
words,
that
same
light
of
the
Hey
that
came
out
by
a
coupling,
whose
dispensing
is
always
referred
to
by
the
ARI
as
illumination.
45.
After
that
it
returned
to
being
Matei
in
Keter
and
then
not
Matei
in
Hochma
and
Bina
since
they
both
rise
there.
It
is
also
not
Matei
in
Hesed
because
it
rose
to
Bina
and
it
is
Matei
in
Gevura.
At
that
time,
it
is
not
Matei
in
Tifferet
and
then
it
is
Matei
in
Netzah
and
not
Matei
in
Hod.
In
that
state
the
Hod
turns
its
anterior
and
gives
the
two
lights
to
Yesod,
then
it
is
Matei
in
Yesod.
Then
the
Yesod
turns
its
anterior
and
shines
to
Malchut,
etc.
in
all
the
VAK.
Inner
Light
45.
Returned
to
being
Matei
in
Keter
etc.
and
not
Matei
in
Hod.
It
has
already
been
repeatedly
explained
above
that
the
dispensing
of
Bina
to
the
vessel
of
VAK
causes
Matei
in
Keter.
In
that
state
the
posterior
of
vessel
of
Keter
dominate,
preventing
any
illumination
of
GAR
in
the
Partzuf,
even
in
the
vessel
of
Hochma,
much
less
in
the
vessels
below
that
receive
from
the
vessel
of
Hochma.
Hence,
the
illumination
of
GAR
departs
from
the
vessel
of
Hod
and
the
vessel
turns
its
anterior
down,
giving
the
rest
to
Yesod.
However,
regarding
their
turning
of
the
anterior
of
the
vessel
of
Hod,
there
is
also
a
matter
of
the
refinement
of
the
coarseness
of
phase
one
to
the
phase
of
Keter.
The
light
that
comes
out
has
but
the
level
of
Malchut,
as
the
ARI
has
written
above
that
the
level
of
Malchut
clothed
the
vessel
of
Yesod.
In
this
manner,
there
were
two
phases
regarding
the
turning
of
the
anterior
of
Hod,
both
the
matter
of
the
administering
of
the
posterior
instead
of
the
anterior
as
before,
and
the
matter
of
the
refinement
of
the
coarseness
of
phase
one.
The
latter
dominated
all
five
edges,
Hesed
through
Hod,
and
now
Hod
has
been
refined
from
its
phase
one
and
gave
only
the
level
of
Malchut
to
the
vessel
of
Yesod.
The
reason
for
it
is
that
there
is
no
more
than
five
edges
in
the
level
of
phase
one.
Now
the
Sefira
Yesod
of
ZA
has
been
clarified
for
us.
Its
vessel
is
from
the
phase
of
Malchut
since
the
vessel
of
Hod
of
the
ZA
is
also
a
vessel
of
Malchut,
and
all
the
more
so
the
vessel
that
follows
it.
Thus,
all
of
these
three
vessels
Hod,
Yesod
and
Malchut
are
a
mere
expansion
of
the
vessel
of
Malchut.
They
expand
primarily
because
of
that
above-mentioned
Hey
that
descended
from
the
coupling
ZON
of
Bina,
but
also
because
of
the
light
posterior
that
remained
from
the
vessel
of
Hod
after
it
turned
her
anterior
because
of
the
dominion
of
the
posterior
of
Keter.
It
is
so
because
these
two
lights
are
specific
to
the
vessel
of
Yesod.
Thus,
the
vessel
of
Yesod
is
discerned
as
the
vessel
of
Malchut
and
the
light
in
it
is
combined
of
judgment
and
mercy.
This
is
because
the
light
of
the
posterior
that
remains
of
the
Sefira
Hod
after
she
had
turned
her
anterior
is
discerned
as
the
hardest
judgment
in
all
five
edges
of
ZA.
This
is
so
because
it
is
the
vessel
of
phase
four
from
the
time
of
the
first
expansion.
However,
when
illumination
of
GAR
of
Tifferet
it
was
to
the
contrary,
considered
Hesed
reached
it.
This
is
so
because
the
illumination
of
GAR
turns
everything
to
Hesed.
Yet,
when
the
illumination
of
GAR
is
absent,
only
the
quality
of
judgment
remains
in
it,
and
that
quality
of
judgment
came
down
to
the
vessel
of
Yesod.
You
must
know
that
that
was
an
innovation
in
the
Partzuf.
Until
now
none
of
the
quality
of
judgment
appeared
in
the
Partzuf
in
all
five
edges.
On
the
contrary,
the
light
of
Hassadim
of
the
level
of
phase
one
dominated
the
entire
Partzuf
though
once
in
illumination
of
GAR
and
once
without
illumination
of
GAR.
Now,
however,
the
level
of
light
of
Hassadim
has
already
been
refined
from
the
Sefira
Hod
and
there
is
only
the
level
of
Malchut
there.
Since
the
illumination
of
GAR
disappeared
from
the
Partzuf,
there
appeared
the
entire
force
of
judgment
in
vessel
of
Hod
and
that
residue
descended
to
vessel
of
Yesod.
Thus
you
find
that
this
force
of
judgment
is
an
innovation
that
has
now
appeared
in
the
vessel
of
Yesod.
Thus,
now
all
five
edges
are
considered
the
phase
of
Hey
Gevurot
because
of
the
innovation
of
the
form
that
they
have
acquired
in
the
vessel
of
Yesod.
Hence,
now
there
are
two
phases:
Hey
Hassadim
in
the
Hey
edges
from
Hesed
to
Hod,
and
the
second
is
since
they
are
five
Gevurot,
meaning
in
the
vessel
of
Yesod.
However,
there
is
yet
another
light
of
the
Hey
in
the
vessel
of
Yesod,
meaning
what
reached
it
from
the
coupling
ZON
of
Bina.
It
is
a
very
big
light
since
from
the
root
of
its
emanation,
it
is
phase
two,
since
it
comes
from
the
coupling
of
ZON
of
phase
two.
Afterwards,
when
it
descended
along
with
the
light
of
Hesed
to
the
vessels
of
VAK,
it
was
lessened
to
the
level
of
Malchut
once
more.
However,
since
it
is
from
coupling
of
phase
two,
it
is
considered
light
Hesed,
but
on
a
low
level.
Thus,
from
her
perspective
the
Hey
edges
are
regarded
as
Hey
Hassadim
once
more,
sweetening
the
above
Hey
Gevurot
that
descended
to
the
vessel
of
Yesod
from
the
residue
of
the
light
Hod.
Thus
we
have
thoroughly
learned
that
the
light
Yesod
is
a
combined
light
of
Hesed
and
judgment,
called
Hey
Hassadim
and
Hey
Gevurot.
The
Hey
Gevurot
are
from
the
remains
of
the
light
VAK,
and
the
Hey
Hassadim
are
from
the
residue
of
the
male
and
the
female
of
vessel
of
Bina.
They
mix
and
join
together
in
the
vessel
of
Yesod.
Bear
in
mind
that
all
this
is
done
here
during,
and
because
of
the
dominion
of
the
posterior
of
vessel
of
Keter.
46.
Afterwards
it
returned
to
being
not
Matei
in
Keter
and
then
it
is
Matei
in
HB
and
Hesed
and
then
it
is
not
Matei
in
Gevura,
Matei
in
Tifferet
and
not
Matei
in
Netzah,
Matei
in
Hod
and
not
Matei
in
Yesod,
as
it
ascended
in
Hod.
At
that
time,
it
turns
its
anterior
and
gives
light
to
Malchut
below
in
her
place,
and
then
it
is
Matei
in
Malchut.
Now
the
first
phases
are
complete,
which
is
the
reality
of
the
expansion.
Thus,
all
ten
lights
reached
the
Malchut.
Inner
Light
46.
Not
Matei
in
Keter
etc.
Matei
in
Hod
and
not
Matei
in
Yesod,
as
it
ascended
in
Hod.
At
that
time,
it
turns
its
anterior
and
gives
light
to
Malchut
below
in
her
place,
and
then
it
is
Matei
in
Malchut.
The
matter
of
not
Matei
in
Keter
has
already
been
explained,
being
because
of
the
regular
refinement
through
the
clash
of
surrounding
light
and
inner
light,
at
which
time
phase
three
in
the
vessel
was
refined
into
phase
two.
The
light
that
elicits
in
that
coupling
is
the
level
of
Bina
and
that
remains
gave
the
Keter
to
the
vessel
of
Hochma.
Since
the
illumination
of
GAR
returned
to
the
Partzuf,
all
the
phases
anterior
and
Hochma,
Bina,
and
Hesed,
Tifferet
and
Hod,
returned
to
their
original
place.
Then
the
light
Yesod
rises
and
joins
the
illumination
of
the
anterior
of
GAR
of
the
Hod
for
the
above
reason.
At
that
time,
the
vessel
of
Yesod
turns
its
anterior
downward,
meaning
it
administers
the
phase
of
illumination
of
GAR,
relating
to
the
dominion
of
the
vessel
of
Hod
on
it.
However,
it
is
not
from
phase
one
but
only
from
the
level
of
light
Malchut,
as
the
light
that
remains
in
the
vessel
of
Yesod
is
only
the
level
of
Malchut,
and
then
it
is
Matei
in
Malchut.
However,
here
we
must
know
what
is
the
light
of
Yesod
that
rose
to
Hod
and
what
is
its
residue,
which
it
gave
to
the
vessel
of
Malchut.
We
thoroughly
know
the
origin
of
the
above
Hey
that
descended
to
vessel
of
Yesod.
You
already
know
that
this
Hey
is
a
result
of
the
coupling
ZON
in
vessel
of
Bina.
We
must
also
discern
a
shape
of
Dalet
over
Vav
in
this
Hey
.
This
Vav
in
the
Pnimiut
of
the
Partzuf
has
no
Rosh
and
there
is
a
significant
indication
here
since
this
Hey
consists
of
the
male
and
female
in
Bina.
Hence,
the
phase
of
female
in
the
Hey
is
the
Dalet
and
the
phase
of
male
in
the
Hey
is
the
Vav
without
the
Rosh
inside
it.
The
meaning
of
the
words
is
that
the
matter
of
the
cessation
of
the
left
leg
in
the
Hey
implies
the
cessation
of
the
GAR
from
the
VAK
that
had
been
prepared
and
made
inside
the
vessel
of
Bina.
There
is
a
great
innovation
to
discern:
the
female
is
more
important
than
her
male
since
the
male
is
resultant
from
the
coupling
male
and
female
of
vessel
of
Hochma
when
the
male
is
in
the
phase
of
Harkanat
Rosh
(see
the
ARI’s
words
item
35).
The
Hochma
turned
her
anterior
and
shines
to
Bina
face-to-face,
only
illumination.
It
means
that
the
male
in
vessel
of
Hochma,
which
is
phase
three,
turned
its
anterior
and
was
refined
into
phase
two
like
the
Nukva
of
vessel
of
Hochma.
You
find
that
the
male
lowered
its
Rosh
since
the
GAR
of
Hochma
is
called
Rosh.
Now,
after
it
departed
from
the
coarseness
of
phase
three,
the
entire
light
of
Hochma
disappeared
from
it,
and
it
equalizes
with
the
level
of
Bina
of
its
female.
At
that
time,
they
mated
and
procreated
the
above
male
of
vessel
of
Bina.
It
is
known
that
any
offspring
and
resultant
is
considered
VAK
of
its
Emanator,
meaning
the
male
and
female
of
Hochma
that
gave
birth
to
it.
When
they
procreated
it
they
both
had
only
the
level
of
Bina,
hence
their
offspring
is
merely
VAK
of
that
level.
However,
the
female
of
the
vessel
of
Bina
is
discerned
as
the
record
of
Bina
that
remained
in
that
vessel
from
the
time
of
the
first
expansion
that
the
light
of
Bina
of
the
first
expansion
left
there
when
not
Matei
from
there.
That
the
light
of
Bina
had
the
level
of
Keter
there
since
all
ten
Sefirot
of
the
first
expansion
had
the
level
of
Keter.
Thus,
you
see
the
great
importance
of
this
record
that
remained
in
vessel
of
Bina.
However,
it
became
a
Nukva
to
the
male
of
Keter
of
vessel
of
Bina,
which
lacks
even
the
GAR
of
Bina.
That
was
so
because
this
record
has
a
very
small
light,
as
all
her
light
has
already
departed.
She
is
but
a
record,
meaning
a
very
small
light
that
must
remain
after
every
light
when
it
departs
from
its
place.
Hence,
since
the
record
has
no
light,
she
became
a
phase
of
female
to
the
above
light
male,
which
is
much
lower
than
her,
so
as
to
receive
light
from
it,
and
examine
that.
Now
you
will
thoroughly
understand
the
meaning
of
this
above
Hey
that
was
emanated
from
those
male
and
female.
The
truncated
Vav
without
the
Rosh
that
stands
inside
that
Hey
is
the
phase
of
male
in
that
resultant.
This
is
because
it
is
the
phase
of
VAK
of
the
level
of
Bina
without
the
phase
of
Rosh
of
the
level
of
Bina.
The
Dalet
that
surrounds
that
truncated
Vav
in
the
Hey
is
the
phase
of
female
in
this
resultant.
It
is
regarded
as
the
Rosh
over
the
truncated
Vav
since
it
is
completely
the
phase
of
GAR.
Yet,
it
lacks
the
light,
which
the
truncated
Vav
has,
whose
entire
light
is
only
what
she
receives
from
that
truncated
Vav.
Hence,
it
is
called
Dalet,
indicating
that
she
is
poor
and
devoid
of
abundance
from
her
own
phase
and
must
receive
from
her
male.
That
cessation
that
was
made
in
the
left
leg
of
the
Hey
indicates
that
she
divided
into
two
separate
degrees
from
one
another.
This
is
what
has
now
been
made
by
the
ascent
of
the
light
Yesod
to
the
Sefira
Hod.
You
know
the
two
kinds
of
lights
in
the
vessel
of
Yesod.
The
first
is
the
phase
of
judgments
that
remained
in
the
Hod
after
the
illumination
of
GAR
disappeared
there,
and
the
second
is
the
light
of
the
Hey
that
was
drawn
to
it
from
the
ZON
in
Bina.
After
the
light
Matei
in
Hod,
being
the
phase
of
illumination
of
GAR
that
departed
from
the
light
of
Yesod
when
that
light
is
in
Hod,
it
causes
its
residue
to
descend
to
Yesod.
Now
you
find
that
when
the
light
descended
to
the
Hod
once
more,
the
residue
that
descended
to
Yesod
has
certainly
returned
to
its
root,
to
Hod
since
now
it
has
illumination
of
GAR
there
once
more.
That
light
that
rose
there
took
the
phase
of
truncated
Vav
inside
the
Hey
in
the
Yesod
along
with
it
and
raised
it
to
the
Hod.
Thus,
two
lights
rose
from
the
Yesod.
The
first
is
the
light
above
Malchut,
meaning
the
residue
that
it
took
from
Hod
first.
The
second
is
the
truncated
Vav
inside
the
Hey.
The
reason
for
it
is
that
although
that
Vav
is
not
at
all
from
the
phase
of
Hod,
it
still
rose
there.
This
is
so
because
it
was
first
connected
to
the
light
of
Malchut
in
order
to
sweeten
it.
The
light
Malchut
is
discerned
as
the
Hey
Gevurot
and
the
Hey
is
the
phase
of
Hey
Hassadim,
and
they
were
sweetened
in
one
another.
That
sweetening
comes
only
from
the
Vav
inside
the
Hey
since
it
is
the
entire
light
inside
the
Hey
though
it
certainly
took
the
illumination
of
GAR
in
her
from
the
Dalet,
meaning
only
during
the
not
Matei
in
Hod,
and
it
was
in
the
Yesod
without
illumination
of
GAR.
Now,
however,
that
it
is
Matei
illumination
of
GAR
in
Hod
once
more,
it
no
longer
needs
the
illumination
of
GAR
in
the
phase
of
the
Dalet.
Therefore,
it
only
took
the
phase
of
Vav
when
it
rose
up
there,
not
the
phase
of
Dalet
that
surrounds
it.
You
should
also
know
that
that
phase
of
Dalet
that
surrounds
it
came
down
and
clothed
the
the
vessel
of
Malchut.
Now
we
can
thoroughly
understand
the
Sefira
Malchut.
This
is
because
the
vessel
in
her
is
the
vessel
of
Malchut,
extending
from
vessel
of
Hod
and
the
light
in
her
is
the
phase
of
Dalet
that
surrounds
the
Vav
from
the
phase
of
Hey
that
extends
from
ZON
of
Bina.
However,
the
light
of
Malchut
herself
is
what
clothed
here
in
the
vessel
of
Yesod.
For
this
reason,
Malchut
is
called
Aspaklaria
that
does
not
shine,
as
the
ARI
says
above
(Part
4).
You
find
that
there
are
four
males
and
four
females
in
this
second
expansion.
The
first
two
couples
are
ZON
of
Keter
and
ZON
of
Hochma.
The
males
in
them
are
more
important
than
the
females
since
the
male
of
Keter
is
from
phase
four
of
clothing
but
the
female
of
Keter
is
only
from
phase
three.
The
male
of
vessel
of
Hochma
is
from
phase
three,
but
the
female
of
vessel
of
Hochma
is
from
phase
two.
Thus,
the
males
are
greater
than
the
females.
However,
in
both,
the
males
and
females
are
found
in
one
vessel.
They
are
close
since
the
males
are
from
the
records
that
remained
after
the
departure
of
the
first
expansion,
hence
they
are
devoid
of
light.
The
females,
however,
are
from
the
new,
second
expansion
and
are
filled
with
light.
However,
in
the
male
and
female
of
vessel
of
Bina,
the
female
is
greater
than
the
male.
This
is
because
the
male
is
the
phase
of
VAK
of
Bina,
hence
they
are
both
in
one
vessel,
as
the
female
is
from
the
record
and
lacks
light
and
the
male
comes
from
the
coupling
of
ZON
of
Hochma,
hence
it
is
filled
with
light.
Also,
though
the
male
in
vessel
of
Keter
is
a
record,
considered
devoid
of
light,
that
absence
concerns
only
its
GAR.
From
the
perspective
of
VAK,
however,
it
is
filled
with
light.
Yet,
there
are
many
discernments
in
the
male
and
female
of
the
VAK.
The
male,
being
the
the
light
of
ZA,
is
emanated
by
the
Hochma,
which
is
the
light
of
Hesed
in
the
vessel
of
Bina
and
then
expands
to
the
vessel
of
ZA.
The
female,
however,
is
a
upshot
of
Bina,
meaning
the
Hey
that
was
emanated
by
the
ZON
of
Bina.
We
must
still
discern
another
phase
of
male
and
female
there,
namely
the
male
and
female
in
Yesod
and
Malchut.
There
the
male
is
smaller
than
the
female
since
the
male
is
the
phase
of
Vav
without
the
Rosh
inside
the
Hey
that
extends
from
the
male
of
Bina,
which
is
the
phase
of
VAK.
Nevertheless,
they
are
not
in
one
vessel
but
the
male
is
in
the
upper
vessel,
which
is
the
Yesod,
and
the
female
is
in
the
lower
vessel,
being
Malchut.
These
two
above
phases
ZON
inside
the
seven
lower
Sefirot
are
sometimes
considered
one,
and
sometimes
two.
This
is
because
in
Gadlut,
the
female
has
all
the
above
Hey
and
all
the
VAK
are
then
considered
the
male
of
that
Hey.
However,
in
Katnut
only
the
Yesod
is
considered
the
phase
of
male
and
then
Malchut
has
only
the
Dalet
in
the
Hey
,
as
the
truncated
Vav
takes
the
Yesod.
There
are
many
changes
in
that
too
and
this
is
not
the
place
to
elaborate.
We
must
also
note
here
that
there
are
three
divisions
in
the
lower
seven,
which
are
the
phase
of
Rosh,
Toch,
Sof.
The
first
are
Hesed
and
Gevura,
which
are
the
phase
of
Rosh
of
the
VAK.
The
second
are
Tifferet
and
Netzah,
which
are
the
phase
of
Toch
of
the
VAK.
The
third
are
Hod,
Yesod,
Malchut.
These
are
the
phase
of
Sof
of
the
VAK.
The
matter
of
Matei
and
not
Matei
depends
only
on
Keter
and
Hochma.
This
is
so
because
the
posterior
of
Keter
denies
illumination
of
GAR
from
the
entire
Partzuf,
except
when
Keter’s
dominion
is
canceled,
meaning
by
the
refinement
of
the
coarseness
in
the
screen
in
it,
which
belongs
to
its
level.
At
that
time,
the
light
departs
from
Keter
and
its
residue
is
Matei
in
Hochma
from
which
appears
illumination
of
GAR
in
the
Partzuf.
Hence,
if
Matei
in
Keter,
illumination
of
GAR
is
denied
even
from
the
Hochma.
Therefore,
at
that
time,
the
phase
of
VAK
of
the
seven
lower
Sefirot
control,
namely
the
VAK
of
Rosh
in
them,
which
is
the
Sefira
Gevura.
If
not
Matei
in
Keter,
at
which
time
Matei
in
Hochma,
then
comes
the
dominion
of
the
illumination
of
GAR
in
the
RTS
of
the
seven
lower
Sefirot,
meaning
their
phase
of
illumination
of
GAR
of
Rosh,
which
is
Hesed.
Also,
their
phase
of
illumination
of
GAR
of
their
interior,
which
is
the
Tifferet,
their
phase
of
illumination
of
GAR
of
Sof,
which
is
Hod,
from
which
comes
the
phase
of
GAR
without
the
VAK
to
the
Malchut,
called
Dalet
over
the
Vav
in
the
form
of
the
Ot
Hey
.
This
Dalet
means
cessation
of
light
from
the
Partzuf.
Because
all
the
coarseness
in
the
screen
was
refined
and
the
coupling
stopped,
there
is
no
reflected
light
to
clothe
the
direct
light
there
any
longer,
and
the
direct
light
stops
too.
All
the
Sefirot
return
to
the
Emanator
through
incorporation
of
all
the
records
in
them
within
the
screen,
as
the
screen
ascends
to
the
Emanator.
Now
the
first
phases
are
complete,
which
is
the
reality
of
the
expansion.
This
refers
to
the
second
expansion,
called
Partzuf
AB
of
AK.
Thus,
all
ten
lights
reached
the
Malchut.
It
means
that
the
refinement
reached
the
level
of
Malchut.
At
that
time,
the
screen
is
clean
from
any
coarseness
from
the
phase
of
Guf
until
its
form
is
equal
to
the
phase
of
screen
of
Malchut
of
the
Rosh.
It
is
considered
to
have
risen
there
and
become
incorporated
in
a
never-ending
coupling
in
Malchut
of
the
Rosh.
In
that
state
the
records
of
the
Sefirot
Guf
contained
in
it
in
the
full
measure
of
their
coarseness
reawaken,
and
it
thickens
once
more
in
the
coarseness
from
the
phase
of
Guf.
Thus
its
form
has
been
differentiated
from
the
Malchut
in
the
Rosh
once
more
and
it
is
therefore
considered
to
have
departed
there
and
become
separated.
At
that
time,
an
upper
coupling
comes
out
on
it,
extending
a
new
level
of
the
ten
Sefirot
to
the
Guf.
It
has
been
explained
there
that
the
last
phase
does
not
leave
a
record.
Since
here
the
last
phase
was
phase
three,
you
find
that
phase
three
did
not
leave
a
record,
hence
it
is
not
contained
in
the
screen.
The
greatest
record
in
it
is
phase
two.
Hence,
when
the
screen
regained
the
coarseness
through
its
incorporation
in
the
coupling
of
Rosh
it
could
not
thicken
more
than
phase
two.
You
find
that
the
level
that
came
out
there
reached
no
more
than
the
level
of
Bina.
This
is
the
second
phase
of
the
expansion
of
the
light
after
its
second
departure.
47.
The
second
phase
is
simple
since
now
it
returned
to
being
Matei
in
Keter.
At
that
time,
it
is
not
Matei
in
Hochma,
Bina
and
Hesed,
and
Matei
in
Gevura.
Not
Matei
in
Tifferet
and
Matei
in
Netzah,
not
Matei
in
Hod
and
Matei
in
Yesod,
and
not
Matei
in
Malchut,
etc.
etc.
Inner
Light
47.
The
second
phase
is
simple
since
now
it
returned
to
being
Matei
in
Keter.
As
has
been
explained
in
the
previous
item,
after
the
second
departure
that
was
made,
the
screen
with
the
records
contained
in
it
returned
to
the
screen
in
the
Malchut
of
the
Rosh
where
a
new
coupling
emerged
on
that
screen.
Since
all
it
had
is
coarseness
of
phase
two,
it
extended
only
the
level
of
Bina.
This
the
level
of
Bina
expanded
once
more
into
the
Guf
to
the
vessel
of
Keter,
and
this
is
Matei
in
Keter,
meaning
the
light
of
Bina
in
vessel
of
Keter.
Here
too
the
vessels
preceded
the
lights
since
all
those
vessels
that
remained
empty
after
the
second
departure
of
Partzuf
AB
passed
to
this
new
Partzuf.
It
is
written
above
regarding
AB
that
all
the
empty
vessels
that
remained
after
the
first
departure
passed
to
the
second
expansion,
called
AB,
and
so
it
is
here.
Also,
all
four
phases
of
male
and
female
that
were
in
Partzuf
AB
apply
here
too,
but
with
a
different
level
since
there
is
only
a
small
level
here
in
the
Partzuf
in
general.
Let
us
explain
the
four
couples
of
male
and
female
in
this
Partzuf.
That
level
of
the
light
of
Bina
that
descended
to
the
Keter
is
the
phase
of
female
of
the
vessel
of
Keter.
The
record
of
phase
four
of
clothing
was
made
into
the
phase
of
male
of
vessel
of
Keter
of
AB
in
Partzuf
AB
(see
Inner
Light
item
6,
and
all
the
ARI’s
words
there
apply
here
too).
Similarly
here,
the
record
of
phase
three
from
the
phase
of
clothing
that
remained
in
vessel
of
Keter
of
Partzuf
AB
was
made
here
into
the
male
of
Keter
of
the
Partzuf
of
the
level
of
Bina.
It
receives
from
the
light
of
Hochma
that
rose
under
Malchut
of
the
Rosh
of
AB
during
the
second
departure
and
does
not
return
to
the
Guf
of
Partzuf
Bina.
In
other
words,
it
is
exactly
like
the
male
of
Keter
of
the
Partzuf
AB.
Hence,
Keter
of
Partzuf
Bina
too
denies
the
illumination
of
GAR
from
the
Partzuf
since
the
posterior
of
the
light
of
Hochma
under
Malchut
of
the
Rosh
is
below,
meaning
it
does
not
expand
to
the
Guf.
It
controls
the
vessel
of
Keter,
which
also
turns
its
posterior
below,
meaning
without
Matei
to
the
Guf.
It
controls
the
vessel
of
Keter,
which
also
turns
its
posterior
below
and
illuminates
only
illumination
of
VAK
and
denies
illumination
of
GAR
from
the
Partzuf.
It
is
written,
“Matei
in
Keter.
At
that
time,
it
is
not
Matei
in
Hochma,
Bina
and
Hesed.”
This
is
because
the
posterior
of
vessel
Keter
deny
any
illumination
of
GAR
from
the
Partzuf,
even
from
the
vessel
of
Hochma,
much
less
for
illumination
of
GAR
of
the
Rosh,
Toch,
Sof
of
the
seven
lower
Sefirot.
It
is
written,
“Matei
in
Gevura.
Not
Matei
in
Tifferet
and
Matei
in
Netzah,
not
Matei
in
Hod
and
Matei
in
Yesod,
and
not
Matei
in
Malchut.”
It
means
that
then
the
light
comes
to
the
vessels
of
VAK
of
the
Rosh,
Toch,
Sof
of
the
seven
lower
Sefirot,
which
are
the
Sefira
Gevura,
the
Sefira
Netzah
and
the
Sefira
Yesod.
The
light
not
Matei
in
the
vessels
of
GAR
of
the
seven
lower
Sefirot,
being
Hesed,
Tifferet,
and
Hod.
This
is
so
because
the
posterior
of
Keter
denies
them
of
illumination
of
GAR,
as
we
have
explained.
Etc.
etc.
When
not
Matei
in
Keter
since
phase
three
and
phase
two
in
it
were
refined
and
the
light
of
Keter
returned
to
its
place,
Keter’s
power
of
dominion
has
ceased.
At
that
time,
it
residue
descends
to
Hochma
and
the
vessels
of
illumination
of
GAR
in
the
RTS
of
the
seven
lower
Sefirot,
which
are
Hesed,
Tifferet,
and
Hod,
attain
their
dominion,
and
the
Malchut
receives
her
phase
of
Dalet
.
Now
we
shall
explain
the
male
and
female
of
vessel
of
Hochma.
The
male
and
female
in
the
vessel
of
Keter
make
a
coupling
and
procreate
male
and
female
in
their
image.
The
male
extends
from
the
form
of
the
male,
meaning
the
phase
of
VAK
without
GAR,
since
the
posterior
of
the
light
of
Hochma
that
stand
under
Malchut
of
Rosh
is
turned
down
toward
the
emanated
beings
in
the
Guf.
Hence,
the
male
of
Keter
has
only
VAK
without
GAR
and
For
this
reason,
the
male
that
is
born
from
him
has
only
VAK
without
GAR.
The
female
of
Keter
also
administers
her
form
to
the
female
that
was
born
from
her,
which
is
the
phase
of
the
light
of
Bina.
After
that
the
vessel
of
Keter
refines
and
turns
its
anterior
downward,
meaning
it
refines
to
phase
one
and
gives
these
three
lights
to
the
vessel
of
Hochma.
These
are
the
male,
which
is
the
phase
of
VAK
of
Hochma,
and
female,
which
is
the
phase
of
the
light
of
Bina
and
level
of
phase
one
which
is
the
light
of
Hesed
that
also
contains
the
seven
lower
Sefirot.
In
other
words,
it
is
just
as
we
have
explained
in
the
emanation
of
ZON
of
vessel
of
Bina
in
the
above
Partzuf
AB.
The
only
difference
is
that
here
the
degrees
are
lower
and
all
the
phases
light
in
the
vessel
of
Bina
of
AB
are
here
in
the
vessel
of
Hochma,
and
the
vessel
of
Bina
is
incorporated
here
with
the
vessel
of
Hochma.
However,
records
ZON
from
the
time
it
was
in
Partzuf
AB
from
before
the
second
departure
did
remain
in
the
Bina,
though
not
distinguished
by
a
name
since
they
are
equal
with
the
ZON
in
the
vessel
of
Hochma.
Also,
there
was
a
coupling
in
ZON
of
vessel
of
Bina
in
Partzuf
AB
that
procreated
one
Hey
that
came
down
with
the
light
of
the
seven
lower
Sefirot
until
it
reached
Yesod
and
Malchut.
The
Vav
in
her
took
the
Yesod
and
the
Dalet
in
her
took
the
Malchut.
In
just
that
manner
the
ZON
in
vessel
of
Hochma
mated
here
in
Partzuf
Bina
and
procreated
one
Hey
too,
which
in
turn
descended
with
the
ZAT,
vessel
by
vessel
until
it
reached
the
vessels
of
Yesod
and
Malchut.
The
Yesod
took
the
Vav
in
her
and
Malchut
took
the
Dalet
in
her.
Thus
we
have
explained
the
four
males
and
four
females
in
the
vessels
of
the
ten
Sefirot
of
the
new
Partzuf
here
from
the
level
of
Bina.
This
is
because
the
male
of
vessel
of
Keter
is
the
phase
of
VAK
of
Hochma
and
the
female
of
Keter
is
the
the
level
of
Bina.
The
male
and
female
in
the
vessel
of
Hochma
are
also
VAK
of
Hochma
to
the
male,
and
the
level
of
Bina
to
the
female.
In
every
place,
the
upshots
are
considered
the
phase
of
VAK
compared
to
their
progenitors.
Here,
however,
the
male
of
Keter
has
a
great,
immense
light,
called
VAK
of
Hochma
because
of
the
posterior
of
light
of
Hochma
in
the
Rosh
that
control
it
so
as
to
give
only
VAK.
Hence,
its
progeny
is
considered
VAK
too,
like
him,
since
he
comes
in
vessel
of
Hochma
that
has
no
posterior.
Also,
the
female
is
considered
the
level
of
Bina
as
the
Nukva
of
Keter
that
procreated
her
since
she
also
has
a
record
of
the
level
of
Bina
in
the
vessel
of
Hochma
that
remained
there
since
the
time
of
the
expansion
AB.
It
connects
with
this
Nukva
and
thus
she
too
attains
the
level
of
Bina.
Thus
we
learn
that
the
phases
ZON
of
vessel
of
Hochma
is
VAK
of
Hochma
to
the
male
and
the
level
of
Bina
to
the
female,
like
ZON
of
Keter.
We
have
already
learned
that
the
ZON
of
vessel
of
Bina
are
the
phases
of
the
records
that
remained
from
the
time
of
the
previous
expansion
of
AB.
They
are
mixed
with
the
male
and
female
of
vessel
of
Hochma
since
they
are
close
to
one
another.
The
male
in
ZON
of
ZAT
is
the
light
of
Hesed
that
was
emanated
by
the
ZON
of
vessel
of
Keter
after
their
refinement
to
phase
one.
The
female
in
the
ZAT
is
the
above
Hey
that
was
emanated
by
the
ZON
in
vessel
of
Hochma.
This
Hey
was
also
divided
into
ZON,
meaning
to
Vav
and
Dalet.
The
Vav
clothed
in
the
vessel
of
Yesod
and
the
Dalet
in
the
the
vessel
of
Malchut,
and
these
are
the
phases
Small
ZON
in
the
ZAT.
You
find
that
all
the
conducts
of
emanation
present
in
the
second
expansion,
called
AB
of
AK,
were
also
present
in
Partzuf
Bina
of
AK,
only
one
degree
lower.
The
phase
of
ZON
of
Hochma
of
AB
rose
in
Partzuf
Bina
to
ZON
of
Keter.
The
phase
of
ZON
of
Bina
of
AB
rose
here
to
ZON
of
Hochma.
Also,
the
the
light
of
ZA
emanated
in
Partzuf
AB
from
the
the
vessel
of
Hochma
is
emanated
from
the
vessel
Keter
here.
In
addition,
the
Hey
that
was
emanated
from
the
vessel
of
Bina
in
Partzuf
AB,
is
emanated
here
from
the
vessel
of
Hochma,
etc.
similarly.
All
this
stems
from
the
general
decline
that
was
here
when
Hochma
remained
in
the
Rosh
and
only
the
light
of
Bina
came
to
clothe
in
the
Guf.
You
find
that
the
light
of
Bina
clothed
vessel
of
Keter
and
the
light
of
ZA
came
to
vessel
of
Hochma,
meaning
after
the
ZON
of
Keter
were
refined
to
phase
one.
light
Malchut
is
in
vessel
of
Bina
since
that
Hey
that
was
emanated
from
the
Hochma
came
to
the
vessel
of
Bina
and
from
there
expanded
to
the
ZAT.
Now
we
shall
explain
the
order
of
Matei
and
not
Matei,
practiced
in
Partzuf
Bina
of
AK,
also
called
Partzuf
SAG
of
AK
and
the
matter
of
Matei
and
not
Matei
that
is
permanent
in
this
Partzuf.
We
have
already
explained
the
order
of
the
first
expansion
of
this
Partzuf
(Inner
Light
item
47).
We
learned
there
that
when
the
level
of
Bina
expanded
to
the
Partzuf
and
the
light
of
Bina
Matei
in
vessel
of
Keter,
the
light
reaches
all
the
vessels
of
the
dominion
of
VAK
in
the
Partzuf
according
to
their
impressions
during
the
second
expansion
before
its
departure.
This
is
so
because
these
are
the
very
vessels
that
had
come
into
that
Partzuf
Bina.
Hence,
the
light
reached
the
three
vessels
of
the
phase
of
posterior
in
the
Rosh,
Toch,
Sof
in
ZAT,
which
are
Gevura,
Netzah,
Yesod.
Their
illumination
continues
until
the
ZON
of
vessel
of
Keter
are
refined
to
phase
one
and
these
ZON
rose
to
their
root.
At
that
time,
Matei
in
HB
to
the
male,
meaning
in
the
ZON
in
Hochma
and
Bina,
which
are
the
phase
of
VAK
of
Hochma,
and
the
phase
of
the
level
of
Bina
to
the
female.
Then
illumination
of
GAR
reaches
the
Partzuf
and
Matei
in
all
the
vessels
of
anterior
present
in
the
RTS
in
the
ZAT.
These
are
Hesed,
Tifferet,
Hod,
and
the
fourth
light
to
Malchut.
We
could
say
that
not
Matei
in
Hochma
before
the
vessel
of
Keter
was
refined
to
phase
one,
at
which
time
it
turned
its
anterior
and
gave
the
light
of
Hesed
to
the
vessel
of
Hochma.
Thus,
ZON
of
Hochma
too
should
have
lessened
to
phase
one.
The
thing
is
that
the
vessel
of
Keter
dispensed
the
ZON
to
vessel
of
Hochma
from
the
phase
of
illumination
before
it
was
refined
to
phase
one
[as
the
ARI
wrote
regarding
the
male
of
vessel
of
Bina
that
was
emanated
from
the
vessel
of
Hochma
during
the
second
expansion
(item
38
and
Inner
Light
there)].
Only
after
the
ZON
descended
to
the
vessel
of
Hochma
did
the
vessel
of
Keter
purify
and
lowered
phase
one,
meaning
the
light
of
Hesed,
to
the
vessel
of
Hochma.
Now
there
are
three
lights
in
this
vessel,
which
are
male,
in
VAK
of
Hochma,
Nukva
in
the
level
of
Bina,
and
light
Hesed,
which
is
the
the
light
of
ZA.
You
also
know
that
ZON
of
Hochma
mated
and
procreated
Hey
,
which
is
the
phase
of
female
to
the
light
of
Hesed
that
came
to
vessel
of
Bina.
At
that
time,
the
ZON
of
HB
were
refined
from
phase
two
to
phase
one
and
turned
their
anterior
downward,
as
with
the
second
expansion,
giving
the
light
of
Hesed
with
the
above
Hey
to
the
vessel
of
Hesed.
After
that
Gevura
rose
to
the
vessel
of
Hesed
and
the
vessel
of
Gevura
turned
its
anterior
downward,
giving
her
residue
in
illumination
of
GAR
to
the
Tifferet.
Then
not
Matei
in
Netzah
since
it
rose
to
the
Tifferet
and
turned
its
anterior
down,
giving
its
residue
to
Hod
in
illumination
of
GAR.
After
that
not
Matei
in
Yesod
since
it
rose
to
Hod,
at
which
time
Yesod
turned
its
anterior
and
gave
its
residue
to
Malchut,
which
is
the
Dalet
of
the
above
Hey
.
You
should
also
remember
what
the
ARI
wrote
above
that
the
vessels
illuminated
for
each
other
before
they
turned
their
anterior
to
give
the
lights.
This
is
because
they
are
all
on
an
even
level.
This
means
that
they
gave
the
Hey
that
was
born
from
the
above
coupling
ZON
to
each
other
before
they
turned
their
anterior.
Only
Bina
could
not
give
the
above
Hey
to
Hesed
before
she
turned
her
anterior.
This
is
so
because
there
is
a
difference
of
level
between
the
Bina
and
the
vessel
of
Hesed;
one
is
GAR
and
the
other
is
VAK.
This
is
not
so
between
the
vessels
of
ZAT
themselves,
whose
level
is
even
(see
item
38).
Therefore,
after
the
above
reached
the
vessel
of
Hesed,
the
vessel
of
Hesed
gave
it
to
the
vessel
of
Gevura
before
she
turned
her
anterior
downward.
Hence,
afterwards,
when
she
turned
her
anterior
downward,
she
gave
the
above
along
with
her
residue
to
the
vessel
of
Tifferet.
vessel
of
Tifferet
gave
the
above
to
vessel
of
Netzah
before
it
turned
its
anterior
downward.
Afterwards,
when
the
vessel
of
Netzah
turned
its
anterior
downward,
it
gave
the
above
to
vessel
of
Hod,
along
with
its
residue.
Similarly,
vessel
of
Hod
gave
the
to
the
vessel
of
Yesod
before
turning
its
anterior
down.
Afterwards,
when
it
turned
its
anterior
downward,
it
gave
the
Dalet
of
that
to
the
vessel
of
Malchut.
You
already
know
the
two
matters
regarding
the
turning
of
the
anterior
downward
(see
Inner
Light
item
40,
paragraph,
“You
must
remember”).
The
first
is
from
the
phase
of
vessel.
It
turns
the
place
of
her
administration
from
illumination
of
VAK
to
illumination
of
GAR,
or
vise
versa.
The
second
is
from
the
phase
of
screen,
where
its
greater
coarseness
is
the
phase
of
anterior,
and
the
lesser
coarseness
is
the
inverting
of
the
anterior.
In
all
the
vessels
of
ZA,
whose
level
is
even
from
phase
one,
the
turning
of
the
anterior
in
them
is
only
from
the
phase
of
vessels.
Still,
the
screen
did
not
purify
during
the
turning
of
the
anterior,
except
in
the
turning
of
the
anterior
in
Yesod.
In
that
state
the
screen
of
phase
one
had
already
been
refined
to
the
level
of
Malchut.
Thus,
after
the
light
of
the
Dalet
reached
Malchut
as
well,
Malchut
to
been
refined
and
the
entire
coarseness
ceased
in
the
screen.
In
that
state
the
coupling
had
been
canceled
and
all
the
light
departed
from
the
Partzuf.
Then
all
the
lights
rise
in
the
phase
of
MAN
to
the
vessel
of
Keter,
to
the
ZON
of
Keter
there,
and
then
their
screen
thickens
to
phase
two
once
more.
It
makes
a
coupling
with
the
upper
light
once
more
and
once
again
extends
the
level
of
Bina,
as
in
the
beginning.
The
light
of
Bina
is
then
Matei
in
vessel
of
Keter,
and
is
Matei
in
Gevura,
Netzah
and
Yesod
as
well.
It
is
not
Matei
in
Hochma,
Bina,
and
Hesed,
Tifferet,
Hod,
and
Malchut.
After
that
the
screen
of
the
phase
of
ZON
of
Keter
refines
once
more
and
then
Matei
in
HB,
Hesed,
and
Tifferet,
in
Hod
and
in
Malchut.
It
is
not
Matei
in
Keter,
Gevura,
Netzah,
and
Yesod.
Since
it
is
Matei
to
Malchut,
the
coupling
stops,
and
the
lights
depart
and
rise
to
vessel
of
Keter
as
MAN
to
the
ZON
there.
the
level
of
Bina
extends
to
the
Keter
once
more
and
it
is
once
more
Matei
in
Keter,
Gevura,
Netzah,
Yesod,
and
not
Matei
in
Hochma,
Bina,
Hesed,
Tifferet,
Hod,
and
Malchut,
and
so
on
and
so
forth.
This
is
so
because
thus
the
lights
always
turn
in
this
Partzuf,
once
in
Keter,
Gevura,
Netzah,
Yesod,
and
once
in
Hochma,
Bina,
Hesed,
Tifferet,
Hod,
and
Malchut.
They
are
like
candlelight,
swaying
here
and
there.
The
reason
for
it
is
that
the
screen
of
phase
two
is
a
frail
screen,
as
it
is
the
phase
of
posterior
of
Bina
to
the
Hochma.
It
sucks
its
power
from
there,
as
you
already
know
that
the
phase
of
posterior
of
Bina
on
the
Hochma
is
rooted
back
in
Bina
of
the
direct
light.
It
turns
backwards
to
Hochma
and
extends
Hassadim
from
Keter
in
the
form
of
Yod
and
Nun
of
the
Tzadik
,
which
are
opposite
to
one
another.
For
this
reason
the
craving
for
Hassadim
was
imprinted
in
Bina,
to
prefer
the
light
of
Hassadim
to
the
light
of
Hochma,
as
it
is
written,
“because
He
delighteth
in
mercy,”
as
the
ARI
says
above
(item
43).
Hence,
after
the
coupling
is
made
on
the
screen
of
phase
two
and
the
light
expands
to
the
Partzuf,
Bina
already
has
light
of
Hassadim
abundantly.
At
that
time,
the
screen
weakens
and
refines
because
the
posterior
of
Ima
on
the
Hochma
cancel
too.
Though
she
prefers
light
of
Hassadim
to
light
of
Hochma,
it
is
only
when
there
is
a
need
for
light
of
Hassadim.
However,
after
there
is
light
of
Hassadim
abundantly,
she
turns
herself
back
to
the
light
of
Hochma
and
cancels
her
posterior.
Naturally,
the
screen
that
is
supported
by
these
posterior
gradually
refines
as
well,
until
it
refines
into
the
phase
of
Keter.
At
that
time,
the
coupling
stops,
and
when
the
lights
depart
from
the
Partzuf
and
their
records
ascend
to
vessel
of
Keter,
contained
in
the
refined
screen,
Bina
feels
the
lack
of
Hassadim
once
more
and
her
posterior
return
to
Hochma,
to
its
place.
In
that
state
the
screen
of
phase
twos
there
thickens
once
more
by
the
force
of
the
posterior
of
Bina,
and
the
coupling
returns
once
more,
extending
the
level
of
phase
two.
The
abundant
light
of
Hassadim
returns
to
the
Partzuf
and
Bina
annuls
her
posterior
over
Hochma
once
more.
After
that
the
screen
refines
once
more,
until
it
refines
entirely.
light
of
Hassadim
ceases
once
more
and
the
craving
records
again
rise
to
the
phase
of
MAN
to
the
vessel
of
Keter.
She
feels
the
lack
of
Hassadim
once
more
and
returns
her
posterior
to
Hochma,
at
which
time
the
screen
thickens
to
phase
two
once
more
and
makes
a
coupling
with
the
upper
light
and
so
on
and
so
forth
like
a
swaying
candlelight.
It
has
now
been
explained
how
the
Matei
and
not
Matei
in
this
Partzuf
is
fixed
and
always
existing.
The
level
of
phase
two
Matei
to
the
vessel
of
Keter,
Netzah
and
Yesod
also
Matei
in
Gevura.
These
are
the
phase
of
light
of
Hassadim
without
illumination
of
GAR,
but
it
is
in
great
abundance
since
they
extend
from
the
vessel
of
Keter.
For
this
reason,
Bina
cancels
her
posterior
and
the
screen
refines.
At
that
time,
Matei
in
Hochma,
Bina
and
illumination
of
GAR
reaches
the
Partzuf,
and
Matei
in
the
vessels
of
anterior
as
well,
which
are
Hesed,
Tifferet,
and
Hod,
until
Matei
in
Malchut.
At
that
time,
the
coarseness
of
the
screen
ceases
and
the
coupling
stops.
The
screen
with
the
records
of
the
lights
rises
to
vessel
of
Keter
because
of
the
equivalence
of
form.
In
that
state
Bina
feels
the
lack
of
Hassadim,
returns
her
posterior
to
Hochma
as
in
the
beginning
and
the
screen
thickens
to
phase
two
once
more
and
makes
a
coupling
with
the
upper
light.
The
light
of
Bina
is
Matei
to
the
vessel
of
Keter
once
more;
it
is
again
Matei
in
Keter,
Gevura,
Netzah,
and
Yesod,
and
not
Matei
in
Hochma,
Bina,
and
Hesed,
Tifferet,
Hod,
and
Malchut,
and
so
on
and
so
forth.
48.
Now
there
are
several
phases:
The
first
is
the
unending
craving
of
the
light
of
the
lower
one
to
adhere
to
the
upper
one.
When
there
is
Matei
in
Yesod
there
is
not
Matei
in
Malchut
since
then
the
light
Malchut
ascends
there
in
Yesod
because
of
the
craving.
It
is
similar
in
all
the
other
Sefirot
except
the
Hesed
with
the
Bina.
This
is
because
when
there
is
not
Matei
in
Bina,
there
is
not
Matei
in
Hesed,
due
to
the
two
distances.
When
it
is
Matei
in
Bina,
it
is
also
Matei
in
Hesed,
as
light
Hesed
is
not
equal
to
the
entire
light
of
Bina.
However,
that
one
moment
when
Bina
descends
to
her
place,
she
finds
Hesed
in
her
place
and
Hesed
descends
to
his
place
instantly.
This
is
the
meaning
of
the
VAK
being
a
degree
in
and
of
themselves
and
cannot
adhere
to
Bina,
which
is
from
GAR.
The
matter
of
Matei
and
not
Matei
in
GAR
is
also
a
different
matter.
This
is
because
when
it
is
Matei
in
Keter,
both
Hochma
and
Bina
rise
up
in
Keter.
For
this
reason,
the
GAR
are
regarded
as
one.
When
not
Matei
in
Keter,
then
Matei
in
Hochma.
Bina
should
remain
there
and
be
not
Matei
in
Bina.
However,
“because
He
desires
mercy,”
it
is
Matei
in
Bina
too.
49.
You
should
also
know
that
the
measure
of
time
of
not
Matei
in
the
Sefira
is
only
one
moment.
This
is
the
meaning
of,
“For
His
anger
is
but
for
a
moment.”
It
is
so
because
the
departure
of
the
light
when
it
is
not
Matei
was
because
of
the
wrath
and
also
because
the
lower
ones
do
not
have
the
strength.
However,
the
continuation
of
the
phase
of
Matei,
which
is
the
return
of
the
light
below
to
revive
the
worlds,
has
no
measure
since
it
will
be
according
to
the
act
of
the
lower
ones.
This
is
the
meaning
of,
“life
in
His
will,”
according
to
the
desire
that
will
then
be,
meaning
according
to
the
act
of
humans,
so
will
the
stretch
of
these
lives
be.
Indeed,
we
have
explained
above
that
the
first
departure
of
the
lights
was
in
order
to
make
a
vessel.
Now
that
the
lights
returned
a
second
time
in
the
second
expansion,
the
vessels
were
annulled
as
in
the
beginning.
Hence,
the
first
light,
being
light
of
Keter,
had
to
have
remained
above
in
all
of
them
and
not
permeate
these
vessels.
Thus,
only
nine
lights
came
in
this
order,
light
of
Hochma
in
the
vessel
of
Keter,
and
the
light
of
Bina
in
the
vessel
of
Hochma,
etc.
similarly.
Finally,
light
Malchut
permeates
vessel
Yesod.
Now
the
first
light
did
not
return
to
the
vessel
that
concerns
it,
which
first
departed
from
it.
Instead,
a
different,
smaller
light
came
in
its
place.
Hence,
the
vessels
remained
as
vessels;
they
did
not
return
to
being
lights,
as
before.
When
the
lights
began
to
enter
the
vessels,
the
nine
lights
entered
Keter,
which
is
the
light
of
Hochma.
This
is
called
Matei
in
Keter.
After
that
the
light
that
reaches
Keter
departed,
namely
light
of
Hochma,
and
this
is
called
not
Matei.
We
should
not
elaborate
in
that
since
we
have
already
elaborated
sufficiently
in
the
phase
of
Matei
and
not
Matei.
Yet,
the
reason
that
all
nine
lights
entered
the
vessel
of
Keter
together
in
the
first
expansion
is
that
one
entered
the
other.
light
Malchut
entered
the
vessel
of
Keter.
Afterwards
this
light
was
pushed
down
to
the
place
of
Hochma.
Then
light
Yesod
entered
Keter
etc.
similarly.
Finally,
all
ten
lights
entered
in
the
amount
of
the
ten
vessels.
The
reason
is
understood
with
the
above.
In
the
beginning,
when
light
of
Keter
was
with
them
and
they
all
illuminated
from
its
side,
none
of
those
vessels
had
the
strength
to
receive
inside,
but
only
one
light.
Now,
however,
when
light
of
Keter
did
not
enter
the
vessel,
but
remained
above
and
turned
its
posterior
downward,
because
of
that
there
is
now
strength
to
instill
all
the
lights
together
into
one
vessel.
This
is
so
because
all
nine
lights
that
now
enter
Keter,
are
smaller
than
the
first
light
of
Keter
and
there
is
ability
to
receive
them.
Also,
when
all
eight
lights
entered
vessel
of
Hochma,
it
has
the
power
to
receive
them,
as
they
are
all
smaller
than
light
of
Hochma,
etc.
similarly
in
all
of
them.
Inner
Light
49.
The
measure
of
time
of
not
Matei
in
the
Sefira
is
only
one
moment.
This
means
that
the
length
of
time
of
the
departure
of
the
light
from
the
entire
Partzuf
is
a
moment,
meaning
the
time
for
the
ascents
of
the
lights
to
MAN
to
the
vessel
of
Keter,
to
the
ZON
there.
It
is
so
because
at
that
time,
there
is
no
coupling
in
the
Partzuf
since
the
screen
was
refined
from
its
entire
coarseness.
For
this
reason,
it
is
considered
a
time
of
wrath.
He
thus
tells
us
that
the
matter
of
Matei
and
not
Matei
in
the
Partzuf
sways
here
and
there
incessantly
since
at
the
moment
of
not
Matei
in
Malchut,
the
lights
rise
to
ZON
of
Keter
and
the
posterior
of
Bina
return
to
their
place
at
once.
Then
the
aviut
of
phase
two
returns
and
the
light
of
the
level
of
Bina
Matei
to
the
Keter
at
once.
Thus,
this
whole
thing
is
like
candlelight,
swaying
here
and
there.
This
is
because
the
darkness
that
is
made
in
the
Partzuf
during
the
ascent
of
the
lights
to
MAN
and
before
the
coupling
is
made,
is
very
short.
Because
of
the
wrath
and
also
because
the
lower
ones
do
not
have
the
strength…
in
order
to
make
a
vessel.
All
of
these
three
reasons
are
one
thing.
This
is
the
meaning
of
what
our
sages
wrote,
“In
the
beginning,
it
came
up
in
the
thought
to
create
the
world
in
the
quality
of
judgment;
He
saw
that
the
world
does
not
exist,
He
brought
the
quality
of
mercy
and
associated
it
with
the
quality
of
judgment
(Part
4,
Chapter
1,
Inner
Light
item
4).
It
means
that
the
root
of
the
quality
of
judgment
is
phase
four.
This
is
what
emerged
first,
in
the
first
expansion,
when
there
was
only
one
vessel
of
Malchut
there
from
the
phase
of
coarseness
of
phase
four.
This
is
the
meaning
of,
“came
up
in
the
thought
to
create
the
world
in
the
quality
of
judgment.
However,
he
saw
that
the
world
does
not
exist,
that
there
is
no
force
in
the
lower
ones
to
receive
the
light
from
this
hard
Mida
(the
noun
of
Midat).
Hence,
he
associated
the
quality
of
mercy
with
it,
which
is
the
phase
of
Bina,
called
the
quality
of
mercy
in
all
the
places.
This
is
implied
in
the
Zohar
(Ruth)
relating
to
the
verse,
“So
they
two
went,”
which
are
the
two
Heyin
of
the
name
HaVaYaH
that
were
contained
as
one.
It
explains
that
the
first
Hey
is
the
name
HaVaYaH
is
the
phase
of
Bina,
and
the
last
Hey
of
the
name
HaVaYaH
is
the
phase
of
Malchut.
They
were
associated
together
for
the
purpose
of
correcting
the
world,
meaning
the
quality
of
mercy
with
the
quality
of
judgment.
This
association
did
not
occur
at
once,
but
bit-by-bit,
in
the
order
of
the
concatenation
of
the
Partzufim
and
the
degrees.
This
work
was
done
entirely
by
the
departure
of
the
lights.
It
is
so
because
during
the
first
departure
the
screen
of
phase
four
had
already
began
to
mingle
in
the
first
nine
Sefirot
through
its
ascent
from
degree
to
degree
until
it
reached
the
Emanator.
Also,
most
of
the
force
of
the
judgment
disappeared
from
the
screen
there
since
phase
four
did
not
leave
a
record
for
the
extension
of
the
lights.
That
became
the
root
of
the
division
of
the
degree
to
male
and
female,
since
only
half
a
record
of
phase
four
returned
for
the
second
expansion,
meaning
the
record
of
clothing.
This
became
the
phase
of
male
of
vessel
of
Keter
of
the
second
expansion,
and
it
is
indeed
considered
half
a
thing
since
it
lacks
the
phase
of
extension
of
lights.
For
this
reason
it
has
become
obligated
to
complete
the
degree
of
phase
three
in
the
phase
of
extension.
Note,
that
the
rule
that
a
male
without
a
female
is
half
a
Guf
extends
from
here.
Afterwards,
in
the
second
departure,
the
record
of
extension
of
phase
three
disappeared
as
well,
and
only
phase
two
remained,
though
the
male
of
phase
three
from
the
phase
of
clothing
participated
with
her
in
vessel
of
Keter.
This
association
extends
here
too
in
all
the
couples
of
male
and
female
in
this
Partzuf
Bina.
However,
it
still
could
not
be
finished
before
the
elicitation
of
Bina
outside
GAR
and
the
coming
to
the
phase
of
VAK.
This
matter
was
prepared
by
the
Matei
and
not
Matei
that
sways
in
this
Partzuf
Bina,
as
it
is
written
in
its
place.
At
that
time,
the
world
of
Nekudim
came
out,
where
the
Bina
emerged
from
the
phase
of
GAR
to
the
phase
of
VAK.
Yet,
there
was
the
breaking
of
the
vessels
and
the
matter
was
ended
in
the
world
of
correction,
in
the
world
of
Atzilut,
where
the
complete
association
of
the
quality
of
mercy
with
the
quality
of
judgment
emerged.
Thus
you
see
how
the
Matei
and
not
Matei
in
this
Partzuf
is
the
origin
of
the
association
of
the
quality
of
mercy
with
judgment.
He
says
that
the
matter
of
the
departure
of
the
light
that
always
sways
because
of
the
Matei
and
not
Matei
is
“because
of
the
wrath,”
meaning
due
to
the
force
of
judgment
in
phase
four,
and
the
world
does
not
exist
in
it.
This
is
so
because
the
lower
ones
do
not
have
the
strength,
which
is
also
the
same,
meaning
that
the
world
cannot
exist
in
it.
It
is
“in
order
to
make
a
vessel,”
meaning
so
that
the
Atzmut
can
clothe
in
it
in
a
way
that
there
will
not
be
refinement
and
departure
lights
any
more.
This
was
made
only
at
the
completion
of
the
association
of
the
quality
of
mercy
and
the
quality
of
judgment
together,
and
not
before.
This
is
so
because
until
then
the
lights
were
not
Matei
in
each
Partzuf
and
the
vessels
were
not
fit
for
their
task.
He
writes,
“in
order
to
make
a
vessel.”
Thus,
all
these
three
reasons
that
the
ARI
mentions
are
one
thing.
The
act
of
humans,
so
will
the
stretch
of
these
lives
be.
Note
that
this
does
not
refer
to
the
order
of
the
emanation
of
the
Partzufim
from
above
downward
since
there
are
still
no
people
here
who
can
corrupt
or
correct.
Instead,
this
refers
to
the
time
after
the
four
worlds
are
proper.
At
that
time,
the
actions
of
the
lower
ones
can
prolong
the
upper
life
in
this
Partzuf,
or
shorten
it.
The
good
deeds
draw
increased
abundance.
Also,
it
is
known
that
any
innovation
of
administration
must
extend
from
Ein
Sof.
Thus,
if
one
causes
a
renewal
of
administration
in
one’s
actions,
it
extends
from
Ein
Sof,
travels
through
the
world
of
Tzimtzum
and
from
there
to
the
first
Partzuf
of
AK.
From
there
on
to
the
second
Partzuf
of
AK
and
from
there
to
this
third
Partzuf,
where
the
matter
of
Matei
and
not
Matei
is
set.
From
here
on
to
the
rest
of
the
degrees
in
the
four
worlds
ABYA,
reaching
this
world
to
be
received
by
Man.
Hence,
if
the
act
is
complete,
you
find
that
the
abundance
travels
through
this
Partzuf
Bina
and
sways
there
in
a
way
of
Matei
and
not
Matei.
When
the
time
of
Matei
and
not
Matei
reaches
that
degree
to
which
the
abundance
is
ascribed,
it
does
not
move
from
there
quickly,
but
stretches
the
time.
By
that
the
abundance
extends
the
time
of
reception
when
it
reaches
a
person
in
this
world
too.
This
is
called
that
one’s
life
is
prolonged.
If,
however,
the
act
is
flawed,
the
abundance
sways
through
there
very
quickly
because
when
the
abundance
Matei
in
the
designated
degree,
it
does
not
extend
time.
Instead,
it
immediately
comes
to
a
state
of
not
Matei.
Thus,
when
the
abundance
reaches
a
person
in
this
world,
he
unable
to
keep
it,
but
only
to
a
very
short
time.
This
is
the
meaning
of
the
wicked
being
“of
few
days,
and
full
of
trouble.”
However,
here
we
must
remember
the
meaning
of
time
in
spirituality
as
it
has
been
explained
in
the
end
Inner
Observation,
Part
1.
50.
*When
the
lights
reenter,
light
of
Hochma
enters
in
Keter.
At
that
time,
the
light
of
Keter
inside
it,
which
remained
during
the
departure
since
the
vessel
is
not
completed
before
the
light
drifts
three
degrees
away
from
it,
and
this
does
not
apply
to
GAR,
then
the
light
of
Keter
that
remained
there
inside
the
light
of
Hochma
now
enters
and
clothes
inside
it.
It
becomes
a
Neshama
to
it
since
it
is
the
light
of
Keter
and
becomes
Dechura
while
the
Hochma
around
it
becomes
Nukva.
At
that
time,
the
selected
light
clothes
inside
Hochma
and
what
slightly
darkened
due
to
the
distance
of
the
lights
from
there
will
remain
as
vessel.
It
is
so
for
two
reasons:
A
–
because
of
the
distancing
of
the
light
from
there,
which
induces
darkness
to
it.
Moreover,
even
the
best
of
it
departs
and
clothes
inside
the
light
of
Hochma
that
enters
there.
At
that
time,
the
first
light
that
remains
from
Keter
is
deducted
and
becomes
a
vessel
for
Keter
since
the
light
of
Hochma
severs
them.
Thus,
on
the
contrary,
the
coming
of
the
lights
in
their
current
expansion
is
the
cause
of
the
making
of
the
vessel
in
these
GAR.
The
vessels
were
not
made
during
their
departure.
There
is
yet
another
reason:
The
light
of
the
phase
of
Keter
remained
above
since
it
never
again
entered
these
vessels,
but
only
remained
at
the
end
of
these
Yod
roots
or
lights
above.
It
turned
its
posterior
downward,
hence
the
lights
are
now
fewer
than
in
the
beginning,
even
during
the
departure.
It
is
similar
in
the
second
vessel
of
Hochma
that
the
light
of
Bina
entered
inside
it.
At
that
time,
the
light
of
Hochma
clothes
inside
it
and
the
light
that
remains
darkens
and
becomes
a
vessel
because
of
its
distancing,
though
it
is
not
complete
remoteness.
Now
there
are
male
and
female
in
the
Keter
together
and
male
and
female
in
Hochma.
You
find
that
Keter
and
Hochma
are
never
canceled
from
existence
and
make
females
from
males
since
their
lights
themselves
remain
in
their
place,
though
they
are
not
as
complete
as
in
the
beginning.
Moreover,
the
rest
of
the
lights
that
have
now
come,
are
added
to
them
and
become
females
to
them.
Inner
Light
50.
Three
degrees
away
from
it,
and
this
does
not
apply
to
GAR.
It
has
already
been
explained
above
in
inner
light
regarding
the
ARI’s
words
(item
27)
that
there
are
two
necessary
conditions
to
complete
the
vessel.
The
first
is
completing
the
outer
half
of
the
wall.
This
is
discerned
as
the
place
to
receive
the
surrounding
light.
Since
there
is
no
light
that
does
not
have
Pnimi
and
Makif,
there
is
also
no
vessel
that
does
not
have
a
vessel
Pnimi
and
vessel
Hitzon,
qualified
to
receive
the
two
phases
in
the
light.
Hence,
the
ARI
calls
them
two
halves
of
the
wall
(see
Part
4,
Chapter
5,
item
5),
since
it
is
a
necessary
condition
in
the
wall
of
the
vessel,
meaning
as
a
qualification
of
the
vessel
to
receive
any
light
within.
This
is
the
first
condition.
The
second
condition
is
that
at
one
time
it
will
be
empty
of
any
light,
even
the
phase
of
surrounding
light,
as
it
is
the
departure
of
the
light
that
makes
it
a
vessel.
For
this
reason
the
vessels
that
were
made
in
the
first
expansion
were
only
for
the
ZAT,
which
are
ZON
since
Malchut
attained
the
inner
NRNHY
in
completeness
during
the
expansion.
Hence,
when
she
rose
to
ZA,
she
acquired
the
first
surrounding
light
and
when
she
rose
to
Bina
she
attained
the
second
surrounding
light.
When
she
rose
to
Hochma
she
no
longer
received
any
light,
as
the
ARI
says
(Part
4,
Chapter
6,
item
15).
Hence,
when
she
drifted
three
degrees
away
from
her
vessel,
namely
Hochma,
Bina,
and
ZA,
and
came
to
Hochma,
the
two
above
conditions
were
completed,
as
she
had
already
attained
the
outer
half
of
the
wall
to
receive
the
two
Makifim.
After
that
she
does
not
receive
any
light,
hence
her
vessel
is
completed.
However,
the
ZA
is
not
finished
before
it
comes
to
the
Emanator
because
when
ZA
ascends
to
Keter,
it
receives
the
second
surrounding
light
there.
For
this
reason,
there
is
no
longer
complete
departure
of
the
light
from
its
vessel.
Afterwards,
when
it
departs
from
Keter
too
and
comes
to
the
Emanator,
its
vessel
darkens
and
ends.
However,
the
GAR,
which
are
KHB,
did
not
receive
any
Makifim
there
in
the
first
expansion.
Also,
the
light
did
not
stop
entirely
from
them
since
even
when
the
Bina
comes
to
Keter
she
still
receives
her
phase
of
inner
Yechida.
For
this
reason
they
lack
the
two
conditions
and
that
is
why
they
were
not
made
into
vessels
to
the
GAR
in
that
the
first
expansion.
The
selected
light
clothes
inside
Hochma
and
what
slightly
darkened
due
to
the
distance
of
the
lights
from
there
will
remain
as
vessel.
This
means
that
the
record
consists
of
light
and
vessel
like
the
collective
light
from
which
it
remained.
You
already
know
from
the
ARI’s
words
above
(Part
4,
Chapter
6
item
2)
that
before
it
departed
in
the
first
expansion,
the
two
lights
were
mixed
with
the
vessels,
and
there
is
no
discrimination
of
a
vessel
there.
Hence,
the
other
records
that
remain
of
these
lights
too,
were
also
mixed
of
light
and
vessel
together
(see
Part
4,
Inner
Observation,
item
48).
It
is
all
the
more
so
in
the
vessels
of
GAR
as
even
the
vessels
themselves
are
still
not
considered
vessels.
Hence,
now
the
lights
returned
in
the
second
expansion
and
came
male
and
female
in
vessel
of
Keter.
The
male
is
from
the
phase
of
record
of
light
of
Keter
of
the
first
expansion.
The
record
is
divided
into
two
phases
light
and
vessel
in
it.
The
best
in
it,
the
phase
of
light,
becomes
the
phase
of
light
of
the
male
of
vessel
of
Keter,
and
the
worst
in
it,
the
phase
of
vessel
that
was
mixed
in
it,
departs
from
it
because
of
the
light
of
Hochma
that
clothed
that
vessel
of
Keter
too.
Since
the
light
of
Hochma
clothed
in
the
vessel
of
the
record
the
Hochma
separates
between
the
light
of
the
record
and
its
vessel.
At
that
time,
the
vessel
darkens
and
the
phase
of
vessel
ends
in
it,
as
the
ARI
says.
Their
current
expansion
is
the
cause
of
the
making
of
the
vessel
in
these
GAR.
This
is
so
because
the
light
of
Hochma
that
clothed
the
vessel
of
Keter
separated
between
the
light
and
the
vessel
of
the
record,
which
weakens
the
record
of
the
first
expansion
too.
As
long
as
the
record
is
complete,
the
vessel
is
strengthened
by
the
record
in
it
even
after
the
light
drifts
three
degrees
away
from
it.
However,
now
the
phase
of
record
too
has
weakened
after
the
phase
of
vessel
has
been
deducted
from
it.
By
that
it
also
attains
the
phase
of
outer
half
of
the
wall,
since
the
vessel
consists
of
the
phase
three
too
because
of
her
clothing
of
light
of
Hochma,
which
is
phase
three,
being
the
phase
of
Hitzoniut
to
phase
four.
Similarly,
the
vessel
of
Hochma
of
the
first
expansion
that
the
light
of
Bina
clothes,
attains
half
of
its
outer
wall
since
the
light
of
ZA
is
phase
one,
being
Hitzoniut
to
phase
two.
Thus,
the
vessels
of
GAR
were
made
by
the
current
expansion
and
the
Etzem
of
the
expansion
causes
them
to
be
made
into
vessels.
The
Rav
gives
three
reasons
here
regarding
the
completion
of
the
vessels
of
GAR:
1.
Due
to
the
exit
and
distancing
of
the
best
light
of
the
record
from
the
worst,
the
coarsest
light
in
it.
Hence,
the
coarse
light
of
the
record
became
a
complete
vessel.
2.
The
coming
of
a
new
light
of
Hochma,
clothing
that
coarse
light
of
the
record
which
comes
between
and
separates
the
best
light
of
the
record
from
the
coarsest
light
of
the
record.
This
makes
the
coarse
light
a
complete
vessel.
3.
Because
of
the
posterior
of
the
light
of
Keter
that
remains
standing
in
the
Rosh
and
did
not
expand
to
the
Guf
once
more
in
this
second
expansion.
These
posterior
lessen
the
light
GAR
even
more
than
it
was
during
the
departure
itself.
Thus,
it
darkens
the
vessels
more
than
a
distance
of
three
degrees
and
therefore
they
have
not
become
vessels
during
the
making
of
the
posterior
of
the
vessels
under
the
Malchut
of
the
Rosh.
male
and
female
in
the
Keter
together
and
male
and
female
in
Hochma.
The
record
of
Keter
of
the
first
expansion
has
become
the
male
of
Keter,
and
the
record
of
Hochma
of
the
first
expansion
has
become
the
male
of
Hochma.
Also,
light
of
Hochma
of
the
second
expansion
that
comes
anew
has
become
the
phase
of
female
of
vessel
of
Hochma.
51.
It
is
the
same
matter
in
Bina
too,
except
there
is
a
difference
in
her,
which
is
that
some
light
of
Bina
remains
in
her
during
the
departure,
and
now
light
Hesed
enters
her.
It
is
known
that
Hesed
is
the
son
of
Bina
and
it
cannot
be
the
male
while
the
light
of
Bina
itself
a
female
to
it.
If
we
say
that
the
light
of
Bina
will
be
a
male
and
the
light
of
Hesed
will
be
a
female,
that
too
is
impossible.
This
is
why
that
turning
face-to-face
that
we
described
above
is
needed.
When
the
eight
lights
are
given
to
her,
Hochma
turns
her
anterior
downward
and
the
male
and
female
of
Hochma
make
a
coupling
there
in
their
place.
They
elicit
one
light
through
their
coupling,
called
Yod,
which
is
then
dispensed
below
by
turning
their
anterior
to
Bina.
At
that
time,
that
Yod
clothes
inside
the
light
of
Bina
as
the
others
did,
the
Yod
becomes
a
male,
and
the
Bina
Nukva.
Afterwards,
when
the
seven
lights
are
placed
in
the
vessel
of
Bina,
the
light
of
Hesed
is
placed
in
her
and
the
light
of
Hesed
remains
in
her
in
the
phase
of
MAN
permanently.
Inner
Light
51.
That
the
light
of
Bina
will
be
a
male
and
the
light
of
Hesed
will
be
a
female,
that
too
is
impossible.
This
is
so
because
the
ten
Sefirot
are
discerned
as
two
males,
being
Hochma
and
ZA,
and
two
Nekevot
(pl.
for
female),
which
are
Bina
and
Malchut.
male
means
expansion
of
light
and
female
means
reception
of
light.
Your
sign
is
that
the
male
faces
downwards
to
dispense
to
the
lower
ones,
and
the
female
faces
upward,
to
receive.
This
relationship
is
rooted
back
in
the
ten
Sefirot
of
direct
light
since
Keter
of
direct
light
is
the
root
and
the
first
expansion
from
the
root
is
light
of
Hochma.
The
second
expansion
is
light
of
Hassadim,
meaning
the
ZA,
and
they
are
both
discerned
as
Zecharim
(pl.
for
male).
Bina
is
the
female
of
Hochma,
and
Malchut
is
the
female
of
the
ZA.
He
writes
that
it
cannot
be
said
that
the
light
of
Bina
will
be
a
male
and
light
Hesed
will
be
a
female.
This
is
so
because
the
nature
of
the
lights
is
opposite
at
their
root:
light
Hesed
is
male,
meaning
the
light
of
ZA,
and
the
light
of
Bina
is
female,
as
we
have
explained.
Hochma
turns
her
anterior
downward
etc.
This
has
already
been
explained
above
(Inner
Light
item
35,
sub
header
“Hochma”)
and
study
it
there.
Make
a
coupling
etc.
one
light
through
their
coupling,
called
Yod.
Regarding
this
coupling
see
Inner
Light
item
35.
Although
this
male
comes
from
the
coupling
of
HB,
it
is
considered
their
phase
of
VAK
where
each
upshot
is
regarded
as
VAK
of
its
progenitors.
However,
since
it
is
VAK
of
Hochma,
which
is
Yod,
its
own
value
is
also
considered
Yod.
However,
a
true
phase
of
VAK
is
always
named
in
Vav
.
That
Yod
clothes
inside
the
light
of
Bina.
This
means
the
reshimot
that
remain
in
the
vessel
of
Bina
from
the
time
of
the
first
expansion,
after
the
light
of
Bina
departed
from
there.
It
is
so
because
all
the
lights
left
records
there
in
their
vessels
during
their
departure
from
them,
as
the
ARI
says
above
(Part
4,
Chapter
2
item
2),
and
that
record
in
vessel
of
Bina
became
the
phase
of
female
to
the.
52.
This
light
of
Bina
is
among
the
first
lights
that
remained
there,
and
this
Yod
that
it
came
into
from
the
coupling
of
ZON
inside
Hochma
is
renewed.
Hence,
how
will
Bina,
which
is
the
root,
become
a
female
to
this
renewed
light,
which
is
from
Hochma?
The
answer
is
that
we
have
already
explained
that
this
light
of
Bina
is
not
a
great
light,
since
there
are
three
distances
between
it
and
the
light,
though
they
are
not
three
complete
distances.
It
is
not
so
in
the
Hochma
above.
In
addition,
this
light
of
Bina
remained
here
during
the
departure,
when
his
intention
was
not
to
shine,
but
the
upper
Nukva
in
Hochma
intended
to
shine
at
the
time
of
the
expansion.
Hence,
the
son,
begotten
by
both
can
be
more
interior
than
this
Bina,
much
less
form
the
Hesed
that
now
came,
though
it
too
is
from
the
phase
of
expansion.
However,
it
is
still
three
degrees
below
Hochma.
Inner
Light
52.
This
light
of
Bina
is
among
the
first
lights
that
remained
there.
It
means
that
this
is
what
remains
of
the
lights
of
the
first
expansion
of
AK,
as
mentioned
in
the
previous
item.
53.
Generally
speaking,
there
is
YH
in
Keter,
which
is
ZON,
Keter
and
Hochma.
In
Hochma
there
is
ZON,
and
this
is
another
YH,
and
it
is
HB.
In
Bina
there
is
another
YH,
which
is
ZON.
It
is
the
renewed
Hochma
from
the
upper
coupling
in
ZON
in
Hochma,
which
is
Yod.
The
Bina
is
female
to
him
and
it
is
the
Ot
Hey.
Thus
there
are
YH
here
as
well.
There
is
also
light
Hesed
in
her,
which
is
the
phase
of
son.
In
addition,
every
one
of
these
GAR
is
called
Ot
Yod
in
the
filling.
The
Keter
contains
Yod
YH,
and
the
vessel
itself
is
the
Dalet
of
the
Yod.
Hochma
too
contains
Yod,
which
is
YH,
ZON,
and
the
Dalet
is
the
vessel.
However,
Bina
is
called
Yod
in
the
phase
of
three
lights
in
her,
ordered
as
YDV,
and
they
are
Hochma,
Bina,
and
Hesed.
Yet,
the
vessel
is
not
mentioned
here.
There
is
yet
another
reason
why
the
drop
of
Yod
from
the
coupling
Hochma
is
the
husband
of
this
lower
Bina:
Since
when
ZON
in
Hochma
make
a
coupling,
they
do
not
elicit
that
drop
from
her
Atzmut,
but
from
above,
meaning
from
the
Keter.
This
is
why
his
force
is
greater
than
the
light
of
the
lower
Bina.
Inner
Light
53.
Bina
is
called
Yod
in
the
phase
of
three
lights
in
her,
ordered
as
YDV.
The
male
is
named
Yod
after
the
Hochma,
being
her
upshot.
The
female,
which
is
Bina,
with
the
light
of
Hesed
in
her,
is
the
Hey
.
The
light
Hesed
is
considered
the
Vav
in
the
Hey
and
the
Bina
is
considered
the
Dalet
that
surrounds
the
Vav.
This
is
so
because
it
is
the
phase
of
GAR
of
that
Vav.
54.
However,
there
was
no
existence
of
ZON
in
the
rest
of
the
Sefirot,
as
they
are
all
males,
and
they
are
also
complete
vessels.
Only
that
light
that
has
reentered
is
present.
Thus,
the
light
of
Gevura
entered
in
Hesed
and
etc.
similarly
until
you
find
that
the
light
of
Malchut
is
in
vessel
of
Yesod.
Here
there
is
also
a
first
question:
How
will
a
male
be
turned
into
a
female?
Know,
that
this
is
why
ZON
in
Bina
had
to
make
a
coupling
and
elicit
one
Hey
in
its
mold.
It
was
divided
into
two,
which
are
DV,
and
the
Ot
Vav
entered
the
vessel
Yesod,
as
a
male
of
Malchut
there,
since
this
Ot
Vav
is
several
degrees
higher
than
the
light
Malchut
in
Yesod.
This
is
why
they
are
ZON.
Afterwards,
the
Ot
Dalet
descended
in
Malchut
and
completed
there
in
her
place.
Thus,
there
are
ZON
in
the
Dalet
phases,
which
are
KHB
Yesod.
This
is
the
reason
for
the
above
question
in
these
four,
unlike
in
the
others.
Inner
Light
54.
light
of
Malchut
is
in
vessel
of
Yesod.
After
phase
one
of
the
light
Hod
had
been
refined
into
the
phase
of
Keter,
meaning
extending
only
the
level
of
light
Malchut,
the
light
was
given
to
the
vessel
of
Yesod.
This
is
why
he
writes,
“light
of
Malchut
is
in
vessel
of
Yesod”
(see
above
Inner
Light
item
45).
Vav
entered
the
vessel
Yesod,
as
a
male
of
Malchut
there,
since
this
Ot
Vav
is
several
degrees
higher.
This
Vav
is
from
the
level
of
phase
one.
After
Bina
was
refined
into
level
of
phase
one,
the
above
Hey
to
the
vessels
of
VAK
along
with
the
light
of
Hesed.
Hod
too
gave
the
above
Hey
to
the
Yesod
as
mere
illumination
and
not
through
the
refinement
of
phase
one
(see
the
ARI’s
words
item
43).
After
the
Hod
illuminated
the
Hey
in
it,
it
was
refined
into
the
level
of
Malchut
and
gave
this
residue
to
the
Yesod.
Thus,
the
from
the
that
took
the
Yesod
has
level
of
phase
one,
like
the
ZA.
Hence,
it
is
the
male
of
the
vessel
of
Yesod
to
the
light
of
the
level
of
Malchut
in
it,
which
is
the
female
in
it.
He
writes,
“This
Ot
Vav
is
several
degrees
higher
than
the
light
Malchut
in
Yesod.”
The
first
is
that
it
is
the
level
of
phase
one,
and
the
second
is
that
it
comes
from
the
coupling
of
ZON
of
Bina.
55.
*We
have
already
explained
that
there
are
five
lights
in
two
vessels.
This
is
because
there
is
ZON
in
the
vessels
of
Hochma
and
there
is
ZON
in
the
vessel
of
Bina,
and
a
son,
which
is
the
above
Hesed.
These
ascents
depend
on
the
actions
of
the
lower
ones.
Sometimes
all
five
lights
ascend,
and
sometimes
only
four
ascend
and
the
light
of
Hesed,
which
is
a
son,
remains
below
in
the
vessel
of
Bina.
We
have
explained
above
that
there
is
ZON
in
each
of
these
GAR.
They
are
called
YH,
Yod
in
the
male,
and
Hey
in
the
Nukva.
Know,
that
when
all
these
five
lights
rise
in
Keter,
they
are
sometimes
incorporated
in
the
Nukva,
and
sometimes
in
the
Dechura.
Sometimes
some
of
them
are
in
Nukva
and
some
of
them
in
the
Dechura.
Know,
that
when
only
four
lights
ascend,
they
always
incorporate
only
in
the
Nukva.
Inner
Light
55.
There
is
ZON
in
the
vessel
of
Bina,
and
a
son,
which
is
the
above
Hesed.
The
male
is
the
Yod
that
was
born
by
the
ZON
of
vessel
of
Hochma,
and
the
female
is
the
record
that
remained
in
the
vessel
of
Bina
from
the
time
of
the
first
expansion.
The
son
there
is
the
light
of
Hesed
that
dispensed
Hochma
to
the
vessel
of
Bina
after
ZON
of
Hochma
had
been
refined
to
phase
one
(see
item
51).
These
ascents
depend
on
the
actions
of
the
lower
ones.
When
not
Matei
in
Hochma
and
Bina
because
they
were
refined
to
phase
one
and
the
level
of
HB
disappeared
from
the
Partzuf,
HB
rise
to
the
Keter.
Through
their
ascent
to
ZON
of
Keter,
they
induce
the
return
of
the
coarseness
of
phase
three
to
the
screen
of
ZON
of
Keter.
At
that
time,
they
make
a
coupling
with
the
upper
light
once
more
and
once
more
extend
the
level
of
Hochma
as
in
the
beginning
(see
Inner
Light
item
36).
It
is
similar
in
the
second
phase
of
the
expansion,
meaning
Partzuf
Bina
of
AK.
When
not
Matei
in
Hochma,
Bina,
and
Hesed,
Tifferet,
Hod,
and
Malchut
(see
Inner
Light
item
47,
par.
“You
already
know
the
two
matters”),
all
the
lights
rise
to
the
Keter,
to
the
ZON
there.
This
causes
the
return
of
the
coarseness
of
phase
two
to
the
screen
there.
Then
the
level
of
Bina
emerges
once
again
as
in
the
beginning
on
these
two
kinds
of
ascents,
namely
the
ascents
of
the
second
expansion,
called
Partzuf
Hochma
of
AK,
and
the
ascents
of
the
second
phase
of
the
perpetual
expansion
in
Matei
and
not
Matei,
called
Partzuf
Bina
of
AK
(see
the
ARI’s
words
item
47).
Al
the
words
of
the
ARI
before
us
revolve
around
that.
Regarding
his
statement
that
they
are
dependent
on
the
actions
of
the
lower
ones,
that
has
been
explained
above
(Inner
Light
item
49,
subsection
“The
act
of
humans”).
Sometimes
all
five
lights
ascend,
and
sometimes
only
four
ascend
and
the
light
of
Hesed,
which
is
a
son,
remains
below
in
the
vessel
of
Bina.
It
is
so
because
only
four
lights
rise
in
Partzuf
Hochma,
which
are
ZON
of
vessel
of
Hochma,
and
ZON
of
vessel
of
Bina.
But,
the
light
of
Hesed
that
contains
the
entire
ZAT
does
not
ascend
throughout
the
rest
of
the
second
expansion
of
the
first
phase
until
the
completion
of
that
expansion
(see
item
46
and
Inner
Light
item
47).
In
this
manner,
only
the
four
lights
in
HB
rose
to
Keter
throughout
all
exits
and
entrances.
It
is
so
because
only
phase
two
was
refined
and
her
level
disappeared
in
the
root
in
Keter.
Yet,
phase
one
did
not
purify
but
only
at
the
end
of
the
expansion,
which
is
only
at
the
coming
of
the
lights
to
Yesod
and
Malchut.
At
that
time,
the
perpetual
expansion
of
Matei
and
not
Matei
begins,
called
Partzuf
Bina.
Five
lights
ascend
in
this
Partzuf
since
here
too
the
light
of
Hesed
that
contains
the
whole
ZAT
rises
to
Keter.
This
is
so
because
here
the
Matei
and
not
Matei
applies
perpetually,
because
every
time
it
Matei
to
Malchut,
it
is
after
the
refinement
of
phase
one.
When
Malchut
too
refines,
all
the
lights
rise
to
Keter.
Thus,
every
time
it
is
not
Matei
in
the
Malchut,
the
five
lights,
which
are
ZON
of
HB,
and
the
Hesed
that
contains
ZAT,
rise
to
the
Keter.
He
writes
that
sometimes
four
lights
rise,
meaning
in
Partzuf
Hochma,
and
sometimes
five
lights
ascend,
meaning
in
Partzuf
Bina.
Only
four
lights
ascend,
they
always
incorporate
only
in
the
Nukva.
You
know
that
there
are
male
and
female
in
the
vessel
of
Keter.
There
are
two
vessels
in
Partzuf
Hochma
of
AK,
which
is
the
second
expansion,
one
for
the
male
and
the
other
for
the
female.
Hence,
when
the
lights
rise
to
the
Keter,
they
all
come,
meaning
the
four
lights,
to
the
vessel
of
the
female
since
she
receives
them
for
MAN
within
her,
but
not
the
male
since
all
the
ascents
for
MAN
are
only
to
the
female.
However,
when
five
lights
rise,
it
is
depicted
only
in
a
Partzuf
where
there
is
perpetual
Matei
and
not
Matei.
Every
not
Matei
in
Malchut,
all
the
lights
rise
to
MAN
to
the
Keter,
meaning
the
Hesed
too.
Since
there
is
not
more
than
one
vessel
of
male
in
Partzuf
Bina,
the
Nukva
too
clothes
the
vessel
of
male.
Hence,
the
lights
must
ascend
to
the
vessel
of
male,
since
the
Nukva
is
there
too.
56.
We
shall
now
explain
this
division,
and
say,
that
before
these
lights
rise
above
to
be
incorporated
in
the
Keter,
the
name
YH
in
the
Keter
is
Pashut
without
filling.
Yet,
there
will
be
filling
in
them
when
these
lights
ascend
upwards.
There
are
three
fillings,
in
Yodin,
in
Heyin,
or
in
Alephin.
When
only
four
lights
ascend,
they
are
all
incorporated
in
the
Nukva,
which
is
the
Hey
of
the
name
YH
in
the
Keter.
At
that
time,
the
filling
of
that
Hey
is
in
Yod,
like
this:
HY.
Inner
Light
56.
The
name
YH
in
the
Keter
is
Pashut
without
filling.
It
is
so
because
the
ZON
of
Keter
were
refined
from
the
phase
three
in
them,
the
coupling
stopped,
the
levels
of
the
ZON
departed
to
their
root,
and
only
the
records
of
ZON
remained
in
vessel
of
Keter.
At
that
time,
they
are
considered
a
simple
name
YH,
without
the
filling
in
them,
meaning
the
measure
of
coarseness
that
extends
the
measure
of
their
level
and
fills
them
with
their
light.
In
Yodin,
in
Heyin,
or
in
Alephin.
The
coarseness
of
phase
three
that
extends
the
level
of
Hochma
is
called
“filling
of
Yodin”.
coarseness
of
phase
two
that
extends
the
level
of
Bina
is
also
called
“filling
of
Yodin”,
except
the
Aleph
in
the
Vav
in
it,
such
as
this
Yod
,
Hey
,
Vav
,
Hey
.
The
phase
of
ZA
is
HaVaYaH
in
filling
of
Alephin,
and
the
phase
of
Malchut
is
HaVaYaH
in
filling
of
Heyin.
When
only
four
lights
ascend,
they
are
all
incorporated
in
the
Nukva,
which
is
the
Hey
of
the
name
YH.
It
means
that
the
vessel
of
Nukva
is
the
Hey
of
YH,
because
only
the
vessels
are
called
letters
and
not
the
lights
themselves,
and
remember
that
(see
the
ARI’s
words
in
Part
4,
Chapter
3,
item
12).
The
filling
of
that
Hey
is
in
the
Yod,
like
this:
.
It
is
so
because
the
coarseness
of
phase
three
is
called
Yod.
It
has
been
explained
above
(Inner
Light
item
40)
that
because
of
the
ascent
of
the
male
of
Hochma
from
coarseness
of
phase
three,
the
Nukva
of
Keter
returns
and
receives
this
coarseness
of
phase
three
in
her
screen.
It
follows
that
the
Hey,
which
is
Nukva
of
Keter,
is
filled
with
Yod.
57.
The
thing
is
that
when
four
lights
ascend
in
the
Nukva
the
lower
three
are
canceled
in
the
first,
since
light
of
Hochma
always
cancels
the
others,
and
then
all
three
are
annulled
in
the
Ot
Yod
,
which
is
the
Hochma.
This
is
why
the
filling
of
this
Hey
is
with
Yod
.
Inner
Light
57.
Hochma
always
cancels
the
others,
and
then
all
three
are
annulled
in
the
Ot
Yod
.
It
means
that
the
level
of
Hochma
contains
within
it
all
the
other
lower
levels,
as
the
ARI
says
above
(item
37):
“We
have
a
great
rule
in
our
hands:
the
upper
one
is
greater
than
everything
below
it.”
Thus,
each
level
is
named
only
after
its
highest
Sefira.
58.
However,
know
that
ZON
in
the
Keter
rise
above
in
their
roots,
which
is
the
meaning
of
not
Matei.
At
that
time,
the
nine
Sefirot
in
each
of
them
rise,
and
two
Malchuyot
(pl.
for
Malchut)
remain
below,
the
male
Malchut
and
the
female
Malchut.
They
are
called
YH
since
they
are
Pshutim
(pl.
for
Pashut),
without
filling.
Inner
Light
58.
Two
Malchuyot
(pl.
for
Malchut)
remain
below,
the
male
Malchut
and
the
female
Malchut.
They
are
called
YH
since
they
are
Pshutim
(pl.
for
Pashut),
without
filling.
This
means
that
the
records
that
remain
from
the
lights
ZON
after
their
departure
are
the
phases
Malchut
of
the
ZON.
This
is
because
a
record
is
considered
the
phase
of
Malchut
of
the
light
that
departed
and
they
are
simple,
without
filling,
meaning
the
measure
of
coarseness
in
the
screen
that
extends
the
measure
of
the
level.
Since
their
measure
of
coarseness
has
been
refined,
the
lights
departed,
and
this
is
why
they
are
simple.
59.
Yet,
you
should
know
that
then
the
two
Melachim
are
equal.
Although
the
male
is
greater
than
the
Nukva,
still,
now
they
are
equal
since
the
phase
of
light
male
is
in
the
form
of
departure,
as
mentioned
above.
When
these
lights
wanted
to
depart
in
order
to
make
a
vessel,
these
lights
remained
in
Keter
Hochma
Bina,
as
we
have
said
above,
I
wish
to
say
the
records.
Hence,
almost
all
the
light
male
rises
upwards
and
only
very
little
light
remains.
Yet,
because
the
Nukva
does
not
have
a
root
above
like
the
male
in
the
Keter,
she
does
not
have
such
a
craving
and
desire
to
rise,
and
most
of
the
light
remains
in
her
vessel.
For
this
reason,
they
cannot
be
equal,
the
two
Malchuyot
together,
male
and
female.
Yet
when
they
return,
the
male
comes
with
all
its
light
and
also
takes
a
great
light
from
the
root
of
Keter
above
it.
Thus,
when
they
return,
the
Nukva
cannot
receive
the
entire
light
of
the
male,
only
the
VAK.
60.
In
order
to
understand
that,
there
is
one
thing
you
must
know
first,
and
this
is
it:
There
is
a
difference
between
the
first
time
in
Atzilut
and
the
time
that
follows.
The
first
time
in
all
of
them
is
when
the
light
male
of
Keter
remains
during
the
first
departure.
Afterwards,
in
the
second
expansion,
when
the
Hochma
enters
the
vessel
of
Keter,
it
does
not
enter
the
vessel
of
the
male,
but
only
enters
in
the
vessel
of
the
female
itself,
which
is
the
Hey
of
the
YH.
Thus
ZON
are
in
two
vessels.
However,
in
the
second
departure,
when
both
ZON
rose
up
and
equalized
together,
they
all
received
illumination
from
the
upper
Keter
together.
Hence,
when
they
come
and
return
in
their
vessels,
both
enter
the
vessel
of
the
male
and
the
Malchut
of
the
Nukva
remains
in
her
vessel
of
Hey
.
Inner
Light
60.
There
is
a
difference
between
the
first
time
in
Atzilut
and
the
time
that
follows.
It
has
been
explained
above
that
first
the
light
expanded
in
Matei
and
not
Matei
in
ten
exits
and
ten
entrances
of
all
ten
lights
until
it
came
to
the
Malchut.
After
that
it
became
Matei
and
not
Matei
a
second
time,
perpetual.
This
means
that
every
time
the
expansion
reaches
Malchut
it
returns.
It
has
been
explained
that
the
first
phase,
meaning
the
Matei
and
not
Matei
that
reached
the
Malchut
once,
is
called
Partzuf
Hochma
of
AK,
or
AB
of
AK.
The
perpetual
Matei
and
not
Matei
that
goes
back
and
forth
is
another
phase,
called
Partzuf
Bina
of
AK,
or
SAG
of
AK.
He
writes,
“There
is
a
difference
between
the
first
time
in
Atzilut,”
meaning
the
Matei
and
not
Matei
once
until
it
reaches
Malchut.
“The
time
that
follows”
means
the
Matei
and
not
Matei
after
it
reached
the
Malchut
in
the
first
time,
which
is
the
perpetual
Matei
and
not
Matei.
The
first
time
in
all
of
them
etc.
are
in
two
vessels
etc.
It
is
so
because
these
two
vessels
of
male
and
female
emerged
right
at
the
time
of
the
coming
of
the
light
back
to
the
Partzuf
by
the
double
striking
of
the
record
that
remains
in
Keter
to
the
light
that
comes
to
the
Partzuf
anew.
The
Rav
explains
(Part
4,
Chapter
4,
item
6)
that
a
small
light
does
not
strike
a
bigger
light.
Still,
because
there
is
merit
in
the
light
of
Hochma
that
comes
anew
from
above
unlike
the
record,
whose
coupling
and
her
light
have
already
departed,
the
Hochma
can
strike
the
record
and
elicit
sparks
from
her.
Yet,
this
reason
is
sufficient
only
for
the
light
of
Hochma.
Because
of
its
coming
anew
from
the
coupling
above,
it
thus
equalizes
with
the
record
whose
coupling
has
already
departed.
However,
this
is
not
enough
for
Partzuf
Bina
of
AK
since
although
the
light
of
Bina
came
anew,
its
power
is
still
not
enough
to
strike
the
record
and
elicit
sparks
for
the
vessel.
For
this
reason,
a
vessel
for
the
female
was
not
made
here,
but
it
is
clothed
in
the
vessel
of
male
that
remains
of
the
previous
the
second
expansion.
Furthermore,
the
ARI
has
already
written
(Part
4,
Chapter
3,
item
10)
that
the
whole
reason
for
the
beating
of
the
lights
on
each
other
is
only
between
two
opposite
and
contradicting
lights
in
their
nature.
The
record
of
Keter
prevents
illumination
of
GAR
because
of
the
posterior
of
light
of
Keter
that
stands
at
the
Rosh
(see
Inner
Light
item
40,
paragraph
“The
screen
of
Keter
was
refined”).
Also,
the
whole
illumination
of
light
of
Hochma
is
only
the
phase
of
GAR,
as
it
is
written
there.
Since
they
are
divided
in
their
nature,
they
beat
on
each
other.
However,
in
Partzuf
Bina,
whose
record
remains
from
the
light
of
Hochma
of
the
second
expansion
and
the
light
that
comes
anew
is
the
light
of
Bina,
it
is
known
that
Hochma
and
Bina
are
not
in
disparity
of
nature.
On
the
contrary,
AVI
stay
as
one
(as
the
ARI
says
in
item
39).
Hence,
there
is
no
striking
between
the
record
and
the
light
of
Bina,
there
are
no
sparks
for
new
vessels
from
the
female,
and
for
this
reason,
the
female
clothes
in
vessel
of
male.
This
does
not
contradict
what
the
ARI
wrote
above
(item
3),
that
the
light
of
Hochma
clothed
in
the
bad
light
of
record
of
Keter
and
the
light
of
the
record
of
Keter
inside
Hochma.
Thus,
the
light
of
Hochma
and
the
record
have
only
one
vessel,
while
here
he
says
that
they
have
two
vessels.
The
thing
is
that
they
clothe
each
other
like
the
particular
degrees
in
the
Partzufim
of
Atzilut.
This
means
that
the
vessel
of
Hochma
clothes
in
vessel
of
Keter,
and
the
coarse
light
of
the
record
clothes
inside
vessel
of
Hochma.
light
of
Hochma
clothes
inside
the
coarse
light
of
the
record
and
the
selected
light
of
the
record
clothes
inside
the
light
of
Hochma.
In
the
second
departure,
when
both
ZON
rose
up
etc.
both
enter
the
vessel
of
the
male.
The
departure
of
the
Matei
and
not
Matei
of
the
first
time
is
called
the
second
departure.
This
is
because
Partzuf
Keter
of
AK
is
the
first
expansion,
and
the
departure
of
Partzuf
Keter
is
called
the
first
departure.
Partzuf
Hochma
of
AK
is
the
second
expansion
and
the
departure
of
Partzuf
Hochma
is
called
the
second
departure.
As
in
the
first
departure,
the
ARI
explained
above
(item
6)
that
prior
to
the
second
expansion,
the
ZON
of
Keter
rose
up,
being
the
record
of
phase
four
of
clothing
and
the
record
of
phase
three.
There,
both
received
illumination
from
the
upper
Keter.
Similarly,
in
the
second
departure,
prior
to
the
expansion
of
Partzuf
Bina,
the
two
records
rose.
These
are
the
record
of
phase
three
of
clothing
and
the
record
of
phase
two,
which
are
the
phase
of
ZON
of
Keter
of
Partzuf
Bina.
Both
of
them
rose
to
Malchut
of
the
Rosh
and
there
received
illumination
from
the
upper
Keter
together.
Through
this
illumination,
the
female
acquired
Hishtavut
with
the
male,
and
For
this
reason,
the
female
could
clothe
the
vessel
of
the
male.
61.
This
is
always
so
after
the
first
time
since
the
ZON
always
remain
in
the
vessel
male
and
make
a
coupling
there
together.
It
turns
out
that
the
Yod,
which
is
the
vessel
of
the
male,
were
both
ZON.
When
they
make
a
coupling,
the
Nukva
does
not
tolerate
the
light
male,
except
from
its
VAK.
Two
sons
stem
from
the
coupling
of
these
ZON
that
were
incorporated
in
the
simple
Ot
Yod,
following
their
example.
They
are
the
VD
(Vav
Dalet)
filling
of
Yod.
Inner
Light
61.
The
Nukva
does
not
tolerate
the
light
male,
except
from
its
VAK.
This
is
because
the
light
of
Hochma
remains
in
the
Rosh
under
the
Malchut
because
its
posterior
is
below
and
prevents
illumination
of
GAR
from
the
Keter
of
Guf
(Inner
Light
item
40,
par.
“We
must
understand
that
thing.”).
There
it
explains
it
regarding
Partzuf
Hochma,
and
the
same
applies
in
Partzuf
Bina
as
well.
This
is
because
there
is
one
reason
for
both:
Since
the
light
that
remains
in
the
Rosh
cannot
expand
to
the
Guf
by
itself.
Although
its
record
shines
in
the
Guf,
such
a
illumination
is
still
considered
to
be
through
the
posterior,
preventing
illumination
of
GAR.
This
is
why
he
says,
“the
Nukva
does
not
tolerate
the
light
male,
except
from
its
VAK.”
Two
sons
stem
from
the
coupling
of
these
ZON
that
were
incorporated
in
the
simple
Ot
Yod,
following
their
example.
They
are
the
VD
(Vav
Dalet)
filling
of
Yod.
It
means
that
as
the
ZON
of
Keter
in
the
Partzuf
Hochma
of
AK
emanated
the
ZON
to
vessel
of
Hochma
of
that
Partzuf,
so
here
the
ZON
of
Keter
in
Partzuf
Bina
educed
the
ZON
to
the
the
vessel
of
Hochma
here,
through
their
coupling
together.
The
difference
is
in
the
measure
of
the
level,
since
in
Partzuf
Hochma
the
ZON
of
vessel
of
Hochma
are
regarded
as
YH
(see
the
ARI’s
words
item
53).
Here,
however,
there
is
only
the
phase
of
the
light
of
Bina
even
in
ZON
of
Keter.
Hence
there
is
no
longer
the
phase
of
GAR
in
the
ZON
of
Hochma
that
were
emanated
by
their
coupling,
but
the
phase
of
VAK
of
GAR.
This
is
because
it
is
similar
to
the
ZON
of
vessel
of
Bina,
emanated
from
the
ZON
of
Hochma
in
Partzuf
Hochma
of
AK.
It
is
so
because
the
the
level
of
ZON
of
Keter
of
Partzuf
Bina
is
equal
to
the
the
level
of
ZON
of
Hochma
in
Partzuf
Hochma
of
AK
(see
Inner
Light
item
47,
par.
“Now
we
shall
explain”).
For
this
reason,
the
male
in
vessel
of
Hochma
here
is
not
called
Yod,
but
Vav,
since
the
VAK
is
always
called
Vav.
He
writes
that
they
are
VD
in
filling
of
Yod,
like
the
ZON
in
Bina
of
Partzuf
Hochma.
Afterwards
she
is
the
Ot
Hey
of
the
YH,
which
is
the
vessel
of
the
Nukva,
and
Malchut
of
the
Nukva
remains
there.
When
the
four
lower
lights
rise
in
this
Ot
Hey,
it
is
filled
with
the
Ot
Yod,
and
becomes
Hey
,
though
the
shape
of
this
Hey
is
such
as
this
VD,
hence
it
is
ten.
Inner
Light
62.
The
male
does
not
make
a
coupling
in
the
Nukva,
only
in
the
form
of
its
VAK
etc.
is
in
the
shape
of
Vav
etc.
the
Nukva
is
the
shape
of
Dalet.
This
is
so
because
the
male
extends
from
a
male
which
is
the
phase
of
light
of
Hochma.
However,
since
it
does
not
make
a
coupling
for
these
ZON,
but
from
the
phase
of
VAK
in
it,
the
male
has
only
VAK
of
Hochma.
For
this
reason,
it
is
called
Vav
.
The
female
extends
from
the
Nukva
of
vessel
of
Keter,
which
is
the
the
level
of
Bina.
It
is
called
Dalet
because
although
it
has
GAR,
its
VAK
are
contained
in
the
GAR.
Thus,
the
filling
of
Yod,
which
is
VD.
This
explains
the
matter
of
the
ascents
of
the
lights
of
Partzuf
Bina.
It
states
that
if
five
lights
ascend,
they
all
ascend
to
the
male.
It
has
been
explained
that
the
reason
is
that
the
ZON
in
this
Partzuf
have
only
one
vessel,
which
is
a
vessel
of
male,
called
Yod
.
It
has
also
been
explained
that
all
those
five
lights
that
rose
to
vessel
of
Keter
are
incorporated
in
the
upper
lights,
which
are
ZON
of
Hochma,
called
Vav
Dalet
.
We
have
also
learned
that
this
is
the
meaning
of
the
VD
in
filling
of
your,
since
when
they
rise
to
the
vessel
of
male,
called
Yod,
and
the
ascending
lights
are
called
VD,
the
coupling
returns
to
the
Partzuf.
This
is
the
deduction
that
he
wanted
to
teach
to
us
in
this
study.
Below
he
will
also
bring
the
ascents
of
Partzuf
Hochma
to
the
vessel
of
Nukva
of
the
Keter.
When
the
four
lower
lights
rise
in
this
Ot
Hey,
it
is
filled
with
the
Ot
Yod.
This
refers
to
the
conclusion
from
the
second
division,
when
four
lights
ascend,
meaning
in
Partzuf
Hochma,
when
they
rise
to
the
Nukva
of
vessel
of
Keter.
It
has
been
explained
that
the
vessel
of
the
Nukva
of
Keter
is
called
Hey
and
the
lights
that
ascend
to
it
are
its
filling,
since
they
return
the
upper
coupling
to
her.
This
explains
why
these
four
lights
are
called
Yod,
named
after
the
highest
Sefira
in
these
lights,
which
is
the
phase
of
male
of
the
vessel
of
Hochma
(being
phase
three
and
light
of
Hochma,
extending
to
ZON
of
Hochma
through
a
illumination
from
ZON
of
Keter).
It
is
called
Yod,
and
all
the
lights
incorporate
in
it.
Hence,
this
is
filled
with
the
Ot
Yod
and
becomes
HY.
The
Rav
speaks
above
(item
55)
of
three
divisions
regarding
the
ascents
of
the
lights
and
their
incorporation
in
ZON
of
Keter:
The
first,
when
they
rise
and
incorporate
in
the
Nukva
of
Keter,
the
second,
when
they
incorporate
in
the
Dechura
of
Keter,
and
the
third
is
when
some
incorporate
in
the
Nukva,
and
some
in
the
Dechura.
Only
the
first
two
divisions
have
been
explained
here,
and
he
did
not
explain
to
us
the
third
division
at
all.
However,
he
has
already
explained
that
third
division
to
us
(item
7),
as
that
is
where
he
began
to
talk
of
these
three
kinds
of
incorporation.
He
mentions
three
general
kinds
there:
1.
When
the
ZON
incorporate
in
one
another
in
one
vessel.
2.
When
their
illuminations
mingle
in
one
another
when
they
are
in
two
vessels.
3.
When
they
incorporate
in
one
another
when
they
are
two
lights
without
vessels.
The
meaning
of
the
words
is
as
written
above.
The
first
incorporation
is
that
the
ZON
are
incorporated
in
one
vessel,
meaning
in
Partzuf
Bina
of
AK,
where
there
is
no
striking
of
record
and
the
light
of
Bina
on
each
other.
For
this
reason
the
vessel
for
the
female
of
Keter
did
not
emerge.
Thus,
the
female
clothes
in
the
vessel
of
male.
The
second
incorporation
is
that
the
ZON
have
two
vessels.
It
is
in
Partzuf
Hochma
of
AK
where
there
is
a
striking
of
the
record
and
the
light
of
Hochma
on
each
other.
Two
vessels
emerge,
one
for
the
male
and
one
for
the
female.
The
third
incorporation
is
when
not
Matei
in
Keter,
and
the
ZON
themselves
rise
to
the
Malchut
of
the
Rosh.
At
that
time,
they
expand
and
exit
their
vessels
of
Guf.
They
are
two
lights
without
vessels.
The
Rav
did
not
explain
the
first
two
incorporations
at
all
because
he
relied
himself
on
what
has
been
elaborately
explained
here,
because
these
are
the
first
two
incorporations
that
have
been
thoroughly
explained
before
us.
The
third
division
is
what
he
did
not
explain
here,
being
the
third
incorporation
there,
which
the
ARI
explained
extensively
above.
He
explains
there
that
the
ZON
that
rose
to
the
Rosh
have
two
couplings
there:
the
first
coupling
is
when
the
female
is
incorporated
in
the
male.
That
coupling
comes
out
on
coarseness
of
phase
four,
at
the
measure
of
the
male.
At
that
time,
they
extend
the
light
in
the
level
of
the
upper
Keter.
The
second
coupling
is
when
the
male
is
incorporated
in
the
female
and
the
coupling
comes
out
on
the
measure
of
coarseness
of
the
female,
meaning
phase
three.
Then
the
light
is
extended
only
at
the
level
of
the
level
of
Hochma
(see
there
and
in
Inner
Light
item
9).
It
has
been
explained
there
(Inner
Light
item
6)
that
in
this
ascent
of
the
ZON
to
the
Rosh,
all
the
Sefirot
below
Keter
are
also
included.
However,
they
are
all
annulled
in
the
ZON
of
Keter,
hence
they
do
not
merit
a
name.
Here,
all
five
lights
in
the
Partzuf
rose,
and
the
light
of
Hesed,
which
contains
the
ZAT,
was
included
in
these
ZON.
At
that
time,
all
five
lights
are
somewhat
incorporated
in
the
vessel
of
female,
and
somewhat
incorporated
in
the
vessel
of
male.
In
other
words,
when
the
female
incorporates
in
the
male
and
the
coupling
is
made
in
the
phase
of
male,
the
five
lights
are
incorporated
in
the
male.
In
the
second
coupling,
when
the
male
is
incorporated
in
the
female
and
the
coupling
is
made
in
the
phase
of
female,
the
five
lights
are
also
contained
in
the
female.
Thus,
the
five
lights
are
somewhat
incorporated
in
the
male,
by
the
first
coupling,
and
somewhat
in
the
female,
by
the
second
coupling.
The
shape
of
this
Hey
is
such
as
this
VD,
hence
it
is
ten.
This
is
because
there
is
a
Hey
whose
shape
is
Vav
Dalet
,
and
there
is
a
Hey
whose
shape
is
Yod
Dalet
.
He
says
that
the
Hey
that
implies
the
female
of
Keter
has
a
shape
of
,
which
is
ten
in
Gematria,
indicating
that
this
Hey
has
ten
vessels.
It
means
that
all
ten
Sefirot
of
the
level
are
contained
in
the
Hey,
as
he
has
written
above
that
the
entire
new
level
that
came
out
in
the
second
expansion,
which
is
the
level
of
Hochma,
is
the
phase
of
light
female
of
Keter.