Chapter
Two
Explains
how
the
light
of
Ein
Sof
extended
a
line
to
the
worlds
that
were
emanated
and
created
in
the
place
of
the
space
that
was
restricted;
containing
five
issues:
1.
A
line
extended
from
Ein
Sof
into
the
space.
2.
The
beginning
of
the
line
touches
Ein
Sof,
not
its
Sium
[same
as
Sof
(end/conclusion)].
3.
The
light
of
Ein
Sof
expands
to
the
worlds
through
the
line.
4.
All
the
worlds
are
in
the
place
of
that
space
that
has
been
restricted.
5.
Prior
to
the
restriction
there
was
He
is
One
and
His
Name
One,
and
the
mind
cannot
attain
Him.
A
line
extended
from
Ein
Sof
into
the
space
1.
After
the
above
restriction
there
remained
a
place
of
space
and
vacant,
empty
air
in
the
middle
of
that
light
of
Ein
Sof(1).
Then
there
was
a
place
for
the
emanated
beings
and
the
created
beings
and
the
formed
beings
and
the
made
beings.
Then,
one
straight
line
extended
from
the
light
of
Ein
Sof(2),
from
His
circular
light(3)
from
above
downward(4),
and
hung
down
into
that
space.
Inner
Light
1.
Do
not
be
misled
into
the
thought
that
the
restriction
of
the
light
from
the
middle
point
caused
any
changes
in
Ein
Sof.
There
is
no
change
and
absence
in
spirituality,
and
all
the
more
so
in
such
a
sublime
place.
The
above
restriction
became
a
new
essence,
in
addition
to
Ein
Sof.
Thus,
Ein
Sof
remained
in
its
entire
simple
unity
as
before
the
restriction,
as
He
is
one
and
His
Name
One.
The
restriction
on
the
middle
point
is
perceived
as
a
new
world
that
came
out,
from
which
the
light
departed
and
left
an
empty
space
as
we’ve
explained
above.
It
is
in
the
place
of
that
space
that
all
the
worlds
were
emanated.
2.
We
should
not
perceive
this
act
in
its
superficial
meaning,
as
a
human
act,
where
one
does
one
thing,
and
then
another,
while
no
longer
performing
the
first
act.
There
is
no
greater
materialization
than
that,
because
He
is
not
subject
to
change
and
episodes.
It
is
written:
“I
the
Lord
do
not
change.”
We
are
not
discussing
His
self,
but
only
the
light
that
expands
from
Him.
However,
because
there
is
no
change
and
incident
and
motion
in
His
self,
and
He
is
in
complete
and
utter
rest,
so
must
be
the
light
that
expands
from
Him,
as
long
as
it
does
not
reach
the
emanated
being,
meaning
as
long
as
it
did
not
clothe
the
vessels.
Only
then
does
it
come
to
exit
His
self
and
become
an
emanated
being
that
is
renewed
and
receives
from
Him.
We
have
already
explained
that
this
renewal
revolves
primarily
on
the
vessel
of
the
emanated
being,
meaning
the
will
to
receive
in
the
emanated
being.
Although
this
desire
is
spiritual,
it
is
nonetheless
a
new
form
and
an
“incident,”
since
it
is
not
necessitated
in
Himself.
However,
the
light
that
clothes
it
is
not
new,
for
it
extends
from
Himself
as
existence
from
existence.
The
actuation
of
the
upper
light
is
according
to
the
measure
of
the
vessel,
meaning
the
vessel
is
affected
and
receives
from
the
upper
light
as
an
innovation,
which
is
necessarily
an
incident.
You
should
know
that
all
the
innovations
and
the
cascading
of
degrees
regard
only
impact
on
the
vessel
and
its
reception
from
the
upper
light,
for
only
that
is
subject
to
change
and
multiplication.
However,
the
light
itself
is
always
in
complete
rest,
as
it
expands
from
His
self.
Understand
that
well
and
remember
every
single
word
of
it
for
the
rest
of
the
study
in
this
wisdom.
According
to
the
above,
you
can
thoroughly
understand
that
the
upper
light
does
not
stop
shining
for
the
created
beings
even
for
a
moment.
It
is
not
subject
to
change
and
innovations,
but
is
in
complete
rest.
The
whole
issue
of
the
restriction
and
the
aforementioned
departure
of
the
light
regard
only
the
influence
on
the
vessel
and
its
reception,
meaning
the
middle
point.
In
other
words,
although
the
upper
light
does
not
stop
shining,
the
vessel
did
not
receive
any
of
its
illumination
because
it
diminished
itself.
It
diminished
its
will
to
receive,
so
as
not
to
receive
in
its
phase
four,
being
the
middle
point,
but
only
in
its
three
preceding
phases,
whose
will
to
receive
is
frailer,
and
where
the
will
to
bestow
dominates
(see
item
50).
Thus,
the
upper
light
was
not
affected
by
the
restriction
and
did
not
change
its
way.
Just
as
it
illuminated
in
Ein
Sof,
so
it
illuminated
during
the
restriction
and
after
the
restriction
and
in
all
the
worlds,
even
in
world
of
Assiya.
It
did
not
stop
shining
for
a
minute,
but
it
is
the
vessels
that
make
all
those
changes,
for
they
only
receive
according
to
their
measure,
being
the
measure
of
their
will
to
receive.
Now
you
can
understand
what
the
ARI
meant
by
the
words,
“one
straight
line
extended
from
the
light
of
Ein
Sof.”
It
means
that
the
place
of
the
space
itself,
meaning
the
vessel
that
had
been
emptied
of
the
light
of
Ein
Sof
itself,
caused
the
extension
of
the
line
from
Ein
Sof,
by
reason
of
the
diminution
that
was
renewed
in
its
will
to
receive.
The
measure
of
its
current
reception,
after
the
restriction
of
its
phase
four,
is
called
line,
meaning
relating
to
its
previous
reception
in
phase
four
that
filled
the
entire
place.
However,
now
that
she
does
not
have
that
great
will
to
receive,
but
only
the
previous
three
phases
of
the
desire,
whose
will
to
receive
is
frail.
It
is
regarded
as
that
vessel
not
receiving
more
of
the
light
of
Ein
Sof,
but
only
one
line
of
light.
The
entire
place
of
the
vessel
remains
empty
and
vacant
from
light
because
that
minute
light
that
she
receives
now
is
not
enough
to
fulfill
the
entire
place
of
the
vessel.
That
happened
because
of
the
wanting
of
phase
four
that
diminished
it.
We
see
that
the
upper
light
was
not
at
all
stopped
by
the
restriction,
and
did
not
change
so
as
to
extend
the
light
as
one
line.
Instead,
this
whole
great
change
happened
because
of
the
vessels
of
reception
that
were
diminished
and
became
unable
to
receive
from
the
light
of
Ein
Sof
more
than
a
very
small
measure,
called
line,
according
to
the
measure
of
her
desire.
That
is
because
she
does
not
want
more
than
that
measure.
3.
We
have
already
explained
the
meaning
of
the
circular
image
(Chap
1,
item
100).
He
tells
us
that
even
after
the
restriction,
the
upper
light
remained
in
the
form
of
a
circle,
meaning
without
discrimination
of
degrees.
Its
four
phases
are
of
equal
virtue
(there),
and
the
reason
is
(above
item)
that
the
upper
light
is
not
subject
to
change
and
incidents.
These
above
occurrences
of
innovations
are
only
with
respect
to
the
vessels.
4.
Do
not
forget
that
we
are
not
discussing
corporeal
terms
whatsoever.
Instead,
the
more
refined
is
called
higher,
and
the
thicker
is
called
lower.
Anything
that
can
be
perceived
as
expansion
of
light
from
the
Emanator
and
its
permeation
in
the
emanated
being
is
regarded
primarily
as
a
renewal
of
the
disparity
of
form
that
exists
in
the
emanated
being.
In
other
words,
it
refers
to
the
will
to
receive
that
does
not
exist
in
the
Emanator
and
was
renewed
in
him.
Because
of
that,
the
emanated
being
is
considered
to
be
far,
thick,
low,
and
inferior
to
the
Emanator.
It
is
the
disparity
of
form
from
the
Emanator
that
does
all
that
and
separates
him
from
being
an
emanator
to
an
emanated
being.
You
should
also
know
that
this
disparity
of
form,
namely
the
will
to
receive,
does
not
appear
at
once,
but
is
conceived
slowly,
over
four
phases.
Its
form
is
complete
only
in
phase
four.
It
therefore
turns
out
that
the
entire
form
of
its
will
to
receive
is
very
frail,
meaning
the
first
phase
of
the
four
phases.
This
phase
is
regarded
as
the
closest
to
the
Emanator,
more
important,
more
refined
and
higher,
because
her
disparity
of
form
is
not
as
great
as
in
the
three
phases
that
follow.
phase
two,
whose
desire
is
greater
than
phase
one,
is
regarded
as
farther
from
the
Emanator,
thicker,
lower
and
indeed
inferior
to
phase
one.
Finally,
phase
four
is
the
farthest
from
the
Emanator,
lower,
thicker
and
more
inferior
to
all
of
them.
That
is
why
the
ARI
writes
that
the
line
extends
from
above
downward,
meaning
from
the
first
phase
to
the
fourth
[and
not
all
the
way],
which
is
the
lowest.
The
above
matter
of
above
and
below
was
renewed
with
the
emergence
of
the
line.
Before
the
line
illuminated,
meaning
during
the
restriction,
there
was
no
up
or
down
there
(see
Chap
1,
item
100).
However,
after
she
received
the
light
merely
as
a
line,
meaning
not
in
all
four
phases,
but
only
in
her
first
three
phases,
phase
four
remained
dark,
without
light.
Only
now
did
it
become
known
that
phase
four
is
low,
thick
and
inferior,
and
that
the
three
preceding
phases
are
erected
on
top
of
her,
according
to
their
refinement
and
proximity
to
the
Emanator.
However,
during
the
restriction,
when
the
light
left
all
four
phases
at
once,
that
discernment
among
the
degrees
had
not
yet
occurred.
The
beginning
of
the
line
touches
Ein
Sof,
not
its
end
2.
The
upper
beginning
of
the
line(5)
extended
from
Ein
Sof
Himself
and
touched
it(6),
although
the
conclusion
of
that
line,
down
at
its
end(7),
does
not
touch
the
light
of
Ein
Sof.
Inner
Light
5.
Meaning
the
first
Behina
of
the
four
phases
(see
above
item).
6.
Phase
one,
being
the
Upper
Rosh,
is
the
closest
to
Ein
Sof,
meaning
to
the
Emanator.
For
this
reason,
she
is
regarded
as
touching
Him,
because
the
disparity
of
form
in
phase
one
is
not
apparent
enough
to
separate
it
from
the
Emanator.
7.
“Down
at
its
end”
implies
phase
four,
the
farthest
and
lowest
of
them
all
(Chap
2,
item
4).
She
does
not
receive
the
upper
light
and
is
therefore
regarded
as
not
touching
the
light
of
Ein
Sof
and
as
separated
from
it.
The
Light
of
Ein
Sof
expands
to
the
worlds
through
the
line
3.
The
Light
of
Ein
Sof
extended
and
expanded
down
through
that
line.
All
the
worlds
are
in
the
place
of
that
space
that
has
been
restricted
4.
He
emanated
and
created
and
made
and
formed
(8)
all
the
worlds
in
that
place
of
that
space.
Inner
Light
8.
It
implies
the
four
worlds
called
Atzilut,
Beria,
Yetzira,
Assiya,
which
contain
all
the
inner
innumerable
worlds.
These
four
worlds
extend
from
the
four
above
phases:
Atzilut
from
phase
one;
Beria
from
phase
two;
Yetzira
from
phase
three
and
Assiya
from
phase
four.
Prior
to
the
restriction
there
was
He
is
One
and
His
Name
One,
and
the
mind
cannot
attain
Him
5.
Prior
to
these
four
worlds
(9),
the
Ein
Sof
was
He
is
One
and
His
Name
One
(10),
in
wondrous
and
concealed
unity.
Not
even
the
angles
that
are
close
to
Him
(20)
have
the
might
and
the
attainment
of
Ein
Sof,
for
there
is
not
a
created
mind
that
can
attain
Him,
for
He
has
no
place,
no
boundary,
no
name
(30).
Inner
Light
9.
Called
Atzilut,
Beria,
Yetzira,
Assiya
(see
above
item),
which
contain
all
the
worlds.
Before
all
that,
meaning
before
the
restriction,
these
four
phases
were
considered
to
be
one
above
the
other
(see
Chap
2,
item
4),
but
as
Simple
Unity
(Chap
1,
item
30).
The
meaning
of
simple
unity
is
that
there
is
no
differentiation
of
degrees
or
between
the
light
and
the
vessel,
but
He
is
One
and
His
Name
One
(see
Chap
1,
item
30).
10.
“He”
implies
the
upper
light.
“His
Name”
implies
the
will
to
receive
that
is
necessarily
there
(see
Chap
1,
item
30).
His
Name
is
desire
(in
Gematria),
implying
the
will
to
receive.
20.
This
means
that
now,
after
the
worlds
have
been
created,
even
the
angles,
which
are
spiritually
the
closest
creations,
do
not
have
attainment
in
Ein
Sof.
30.
Since
in
Ein
Sof
it
is
He
is
One
and
His
Name
One,
and
since
there
is
no
place
and
vessel
apparent
there
at
all,
no
mind
of
a
created
being
can
attain
Him,
for
there
is
no
attainment
without
a
vessel.