Inner
Observation
Table
of
Contents
Chapter
One
Chapter
Two
Chapter
Three
Chapter
Four
Chapter
Five
Chapter
Six
Chapter
Seven
Chapter
Eight
Chapter
Nine
Chapter
Ten
First,
we
must
know
that
when
dealing
with
spiritual
matters,
which
have
no
concern
with
time,
space
or
motion,
and
moreover
when
dealing
with
Godliness,
we
do
not
have
the
words
by
which
to
contemplate
and
express.
Our
entire
vocabulary
is
taken
from
sensations
of
imaginary
senses.
Thus,
how
can
they
assist
us
where
sense
and
imagination
do
not
reign?
For
example,
if
you
take
the
subtlest
of
words,
namely
“lights,”
it
nonetheless
resembles
and
borrows
from
the
light
of
the
sun
or
an
emotional
light
of
contentment.
Thus,
how
can
they
be
used
to
express
Godly
matters?
They
would
certainly
fail
to
provide
the
reader
with
anything
true.
It
is
even
truer
in
a
place
where
these
words
should
disclose
the
negotiations
in
the
wisdom
in
print,
as
is
done
in
any
research
of
wisdom.
If
we
fail
with
even
a
single
inadequate
word,
the
reader
will
be
instantly
disoriented
and
will
not
find
his
hands
or
legs
in
this
whole
matter.
For
this
reason,
the
sages
of
the
Kabbalah
have
chosen
a
special
language
that
we
can
call
“the
language
of
the
branches.”
There
is
not
an
essence
or
a
conduct
of
an
essence
in
this
world
that
does
not
derive
from
its
root
in
the
upper
world.
Moreover,
the
beginning
of
every
being
in
this
world
starts
from
the
upper
world
and
then
hangs
down
to
this
world.
Thus,
the
sages
have
found
an
adequate
language
without
trouble
by
which
they
could
convey
their
attainments
to
each
other
by
word
of
mouth
and
in
writing
from
generation
to
generation.
They
have
taken
the
names
of
the
branches
in
this
world,
where
each
name
is
self-explanatory,
as
though
pointing
to
its
upper
root
in
the
system
of
the
upper
worlds.
That
should
appease
your
mind
regarding
the
perplexing
expressions
we
often
find
in
books
of
Kabbalah,
and
some
that
are
even
foreign
to
the
human
spirit.
It
is
because
once
they
have
chosen
this
language
to
express
themselves,
namely
the
language
of
the
branches,
they
could
no
longer
leave
a
branch
unused
because
of
its
inferior
degree.
They
could
not
avoid
using
it
to
express
the
desired
concept
when
our
world
suggests
no
other
branch
to
be
taken
in
its
place.
Just
as
two
hairs
do
not
feed
off
the
same
foramen,
so
we
do
not
have
two
branches
that
relate
to
the
same
root.
It
is
also
impossible
to
exterminate
the
object
in
the
wisdom
that
is
related
to
that
inferior
expression.
Such
a
loss
would
inflict
impairment
and
great
confusion
in
the
entire
scope
of
the
wisdom,
since
there
is
no
other
wisdom
in
the
world
where
matters
are
so
intermingled
through
cause
and
effect,
reason
and
consequence
as
in
the
wisdom
of
Kabbalah,
where
matters
are
interconnected
and
tied
to
each
other
from
top
to
bottom
like
one
long
chain.
Thus,
there
is
no
freedom
of
will
here
to
switch
or
replace
the
bad
names
with
better
ones.
We
must
always
provide
the
exact
branch
that
points
to
its
upper
root
and
elaborate
on
it
until
the
accurate
definition
is
provided
for
the
scrutinizing
readers.
Indeed,
those
whose
eyes
have
not
been
opened
to
the
sights
of
heaven,
and
have
not
acquired
the
proficiency
in
the
connections
of
the
branches
of
this
world
with
their
roots
in
the
upper
worlds
are
like
the
blind
scraping
the
walls.
They
will
not
understand
the
true
meaning
of
even
a
single
word,
for
each
word
is
a
name
of
a
branch
that
relates
to
its
root.
Only
if
they
receive
an
interpretation
from
a
genuine
sage
who
makes
himself
available
to
explain
the
matter
in
the
spoken
language,
which
is
necessarily
like
translating
from
one
language
to
another,
meaning
from
the
language
of
the
branches
to
the
spoken
language,
only
then
he
will
be
able
to
explain
the
spiritual
term
as
it
is.
This
is
what
I
have
troubled
to
do
in
this
interpretation,
to
explain
the
ten
Sefirot
as
the
Godly
sage
the
Ari
had
instructed
us,
in
their
spiritual
purity,
devoid
of
any
tangible
terms.
Thus,
any
beginner
may
approach
the
wisdom
without
failing
in
any
materialization
or
mistake.
With
the
understanding
of
these
ten
Sefirot,
one
will
also
come
to
examine
and
know
how
to
comprehend
the
rest
of
the
issues
in
this
wisdom.
Chapter
One
“Know
that
before
the
emanated
beings
were
emanated
and
the
created
beings
created,
an
upper
simple
light
had
filled
the
whole
of
reality”
(Tree
of
Life,
1:1).
These
words
require
explanation:
How
was
there
a
reality
that
the
simple
light
had
filled
before
the
worlds
were
emanated?
Also,
the
matter
of
the
ascent
of
the
desire
in
order
to
be
restricted
so
as
to
bring
to
light
the
perfection
of
His
deeds.
It
is
implied
in
the
book
that
there
was
already
some
deficiency
there.
Also,
the
issue
of
the
middle
point
in
Him,
where
the
restriction
occurred,
is
also
quite
perplexing,
for
he
had
already
said
that
there
is
neither
beginning
nor
end
there,
so
how
is
there
a
middle?
Indeed
these
words
are
deeper
than
the
sea,
and
I
must
therefore
elaborate
on
their
interpretation.
1)
Know
that
there
is
not
an
essence
of
a
single
being
in
the
world,
both
the
ones
perceived
by
our
senses
and
the
ones
perceived
by
our
mind’s
eye,
that
is
not
included
in
the
Creator,
for
they
all
come
to
us
from
Him,
and
can
one
give
that
which
is
not
in
him?
This
matter
has
already
been
thoroughly
explained
in
the
books,
but
we
must
understand
the
concepts
that
are
separated
or
opposite
for
us,
such
as
the
term
“wisdom”
is
regarded
as
different
from
the
term
“sweetness,”
as
wisdom
and
sweetness
are
two
separate
terms.
Similarly,
the
term
“operator”
certainly
differs
from
the
term
“operation.”
The
operator
and
its
operation
are
necessarily
two
separate
concepts.
It
is
even
more
so
with
opposite
terms
such
as
“sweet”
and
“bitter”;
these
are
certainly
discerned
as
separate.
However,
in
Him,
wisdom,
pleasure,
sweetness
and
acerbity,
operation
and
operator,
and
other
such
different
and
opposite
forms
are
all
contained
as
one
in
His
simple
light.
There
are
no
differentiations
among
them
whatsoever,
as
is
the
term
“One,
Unique,
and
Unified.”
“One”
indicates
a
single
evenness.
“Unique”
implies
that
everything
that
extends
from
Him,
all
these
multiplicities,
are
in
Him
as
single
as
His
self.
“Unified”
shows
that
although
He
performs
the
multiple
operations,
one
force
performs
all
these,
and
they
all
return
and
unite
in
the
form
of
One.
Indeed,
this
one
form
swallows
all
the
forms
that
appear
in
His
operations.
This
is
a
very
subtle
matter
and
not
every
mind
can
tolerate
it.
Nachmanides
explained
to
us
the
matter
of
His
uniqueness,
as
“One,
Unique,
and
Unified.”
These
are
his
words
in
his
commentary
on
The
Book
of
Creation,
Chapter
1,
47:
There
is
a
difference
between
One,
Unique,
and
Unified:
When
He
unites
to
act
with
one
force,
He
is
called
“Unified.”
When
He
divides
to
act
His
act,
each
part
of
Him
is
called
“Unique.”
When
He
is
in
a
single
evenness,
He
is
called
“One.”
Thus
far
his
pure
words.
Interpretation:
“Unites
to
act
with
one
force”
means
that
His
operations
differ
from
each
other
and
He
seems
to
be
doing
good
and
bad.
At
that
time,
He
is
called
“Unique”
since
all
His
different
operations
have
a
single
outcome:
doing
good.
We
find
that
He
is
unique
in
every
single
act
and
does
not
change
by
His
different
operations.
“When
He
is
in
a
single
evenness,”
meaning
“One,”
it
points
to
His
self,
for
in
Him,
all
the
opposites
are
in
“single
evenness,”
as
written
above.
It
is
as
Maimonides
wrote,
“In
Him,
the
one
who
knows,
the
known
and
the
knowledge
are
one,
for
His
thoughts
are
far
higher
than
our
thoughts,
and
His
ways
from
our
ways.”
Two
discernments
in
bestowal:
before
it
is
received
and
after
it
is
received.
2)
We
should
learn
from
those
who
ate
the
manna.
Manna
is
called
“bread
from
heaven”
because
it
did
not
materialize
when
clothing
in
this
world.
Our
sages
said
that
each
one
tasted
in
it
everything
he
wanted.
This
means
that
it
had
to
have
contained
opposite
forms:
One
person
tasted
it
as
sweet
and
another
tasted
it
as
acrid
and
bitter.
Thus,
the
manna
itself
had
to
have
contained
both
opposites
together,
for
can
one
give
what
is
not
in
him?
Thus,
how
can
there
be
two
opposites
in
one
subject?
It
is
therefore
necessary
that
it
is
simple
and
devoid
of
both
flavors,
but
is
only
included
in
them
in
a
way
that
the
corporeal
receiver
might
discern
the
taste
that
one
wants.
Likewise,
you
can
understand
that
anything
spiritual
is
unique
and
simple
in
itself,
but
contains
all
the
myriad
forms
in
the
world.
When
it
comes
to
corporeal,
limited
receiver,
the
receiver
makes
in
it
a
separate
form
from
all
the
myriad
forms
united
in
that
spiritual
essence.
We
should
therefore
always
distinguish
two
discernments
in
His
bestowal:
The
first
is
the
form
of
the
essence
of
that
upper
abundance
before
it
is
received,
when
it
is
still
an
inclusive,
simple
light.
The
second
is
that
after
the
abundance
has
been
received,
for
by
this
it
acquired
one
separate
form
according
to
the
properties
of
the
receiver.
How
can
we
perceive
the
soul
as
a
part
of
Godliness?
3)
Now
we
can
come
to
understand
what
the
Kabbalists
wrote
about
the
essence
of
the
soul:
“The
soul
is
a
part
of
God
above
and
is
not
at
all
changed
from
the
Whole,
except
in
that
the
soul
is
a
part
and
not
the
Whole.”
It
is
like
a
stone
that
is
carved
from
a
mountain.
The
essence
of
the
mountain
and
the
essence
of
the
stone
are
the
same
and
there
is
no
distinction
between
the
stone
and
the
mountain,
except
that
the
stone
is
a
part
of
the
mountain,
and
the
mountain
is
the
Whole,
thus
far
the
essence
of
their
words.
These
words
seem
utterly
perplexing,
and
the
most
difficult
is
to
understand
how
it
is
possible
to
discern
a
difference
and
a
part
in
Godliness
to
the
point
of
resembling
it
to
a
stone
that
is
carved
from
a
mountain.
The
stone
is
carved
from
the
mountain
by
an
ax
and
a
sledgehammer.
But
in
Godliness,
how
and
what
would
separate
them
from
one
another?
4)
Before
we
come
to
clarify
the
matter,
we
shall
explain
the
essence
of
the
separation
in
spirituality:
Know
that
spiritual
entities
become
separated
from
one
another
only
by
disparity
of
form.
In
other
words,
if
one
spiritual
entity
acquires
two
forms,
it
is
no
longer
one,
but
two.
Let
me
explain
it
in
souls
of
people,
which
are
also
spiritual:
It
is
known
that
the
form
of
the
spiritual
law
is
simple.
Certainly,
there
are
as
many
souls
as
there
are
bodies,
where
the
souls
shine.
However,
they
are
separated
from
one
another
by
the
disparity
of
form
in
each
of
them,
as
our
sages
said,
“As
their
faces
are
not
the
same,
their
opinions
are
not
similar.”
The
body
can
discern
the
form
of
the
souls
and
tell
if
each
specific
soul
is
a
good
soul
or
a
bad
soul,
and
likewise
with
the
various
forms.
You
now
see
that
as
a
corporeal
matter
is
divided,
cut,
and
becomes
separated
by
an
ax
and
motion
that
increase
the
distance
between
each
part,
a
spiritual
matter
is
divided,
cut,
and
separated
by
the
disparity
of
form
between
each
part.
According
to
the
measure
of
disparity,
so
is
the
distance
between
each
two
parts,
and
remember
this
well.
5)
We
are
still
not
content.
In
this
world,
in
souls
of
people,
in
relation
to
the
soul,
of
which
it
was
said
to
be
a
part
of
God
above,
it
is
still
unclear
how
it
is
separated
from
Godliness
to
the
point
that
we
can
call
it
“a
Godly
part.”
We
should
not
say
“by
disparity
of
form,”
since
we
have
already
said
that
Godliness
is
simple
light
that
contains
the
whole
abundance
of
forms
and
opposite
forms
in
the
world
in
His
simple
uniqueness,
as
in
“one,
unique,
and
unified.”
Hence,
how
can
we
depict
disparity
of
form
in
the
soul,
making
it
different
from
Godliness,
rendering
it
distinct,
to
acquire
a
part
of
Him
there?
Indeed,
this
question
applies
primarily
to
the
light
of
Ein
Sof
[infinity/no
end]
prior
to
the
restriction,
for
in
the
reality
before
us,
all
the
worlds,
upper
ones
and
lower
ones,
are
discerned
by
two
discernments:
The
first
discernment
is
the
form
of
this
entire
reality
as
it
is
prior
to
the
restriction.
At
that
time,
everything
was
without
a
boundary
and
without
an
end.
This
discernment
is
called
“the
light
of
Ein
Sof.”
The
second
discernment
is
the
form
of
this
entire
reality
from
the
restriction
downward.
Then
everything
became
limited
and
measured.
This
discernment
is
called
the
four
worlds
Atzilut,
Beria,
Yetzira,
Assiya.
It
is
known
that
there
is
no
thought
or
perception
whatsoever
in
His
self,
and
there
is
no
name
or
appellation
in
Him,
anything
that
we
do
not
attain,
how
can
we
define
it
by
a
name?
Any
name
implies
attainment,
indicating
that
we
have
attained
it
as
that
name.
Thus,
it
is
certain
that
there
is
no
name
or
appellation
whatsoever
in
His
self,
and
all
the
names
and
appellations
are
but
in
His
light
which
expands
from
Him.
The
expansion
of
His
light
prior
to
the
restriction,
which
had
filled
the
whole
of
reality,
without
a
boundary
or
an
end,
is
called
Ein
Sof.
Thus,
we
should
understand
how
the
light
of
Ein
Sof
is
defined
in
and
of
itself,
and
has
departed
from
His
self
to
the
point
that
we
may
define
it
by
a
name,
as
we
have
said
about
the
soul.
Explanation
of
the
words
of
our
sages:
“Hence,
work
and
labor
have
been
prepared
for
the
reward
of
the
souls,
for
‘One
who
eats
that
which
is
not
one’s
own
is
afraid
to
look
upon
one’s
face.’”
6)
To
somewhat
understand
this
sublime
place,
we
must
go
into
further
detail.
We
shall
research
the
axis
of
the
entire
reality
before
us
and
its
general
purpose.
Is
there
an
operation
without
a
purpose?
And
what
is
that
purpose
for
which
He
has
invented
this
entire
reality
before
us
in
the
upper
worlds
and
in
the
lower
worlds?
Indeed,
our
sages
have
already
instructed
us
in
many
places
that
all
the
worlds
were
created
only
for
Israel,
who
observe
Torah
and
Mitzvot
[commandments],
etc.,
and
this
is
well
known.
However,
we
should
understand
this
question
of
our
sages,
who
asked
about
it:
“If
the
purpose
of
the
creation
of
the
worlds
was
to
delight
His
creatures,
why
did
He
create
this
corporeal,
turbid,
and
tormented
world?
Without
it,
He
could
certainly
delight
the
souls
as
much
as
He
wanted,
so
why
did
He
bring
the
soul
into
such
a
murky
and
filthy
body?”
They
explained
it
with
the
verse,
“One
who
eats
that
which
is
not
one’s
own
is
afraid
to
look
upon
one’s
face.”
This
means
there
is
a
flaw
of
shame
in
any
free
gift.
To
spare
the
souls
this
blemish,
He
has
created
this
world
where
there
is
work,
and
they
will
enjoy
their
labor
in
the
future,
for
they
take
their
whole
reward
in
return
for
their
work,
and
are
thus
spared
the
blemish
of
shame.
What
is
the
connection
between
working
seventy
years
and
eternal
delight,
as
there
is
no
greater
free
gift
than
this?
7)
These
words
of
theirs
are
perplexing
through
and
through.
First
bewilderment:
Our
primary
aim
and
prayer
is
“Spare
us
the
treasure
of
a
free
gift.”
Our
sages
said
that
the
treasure
of
a
free
gift
is
prepared
only
for
the
greatest
souls
in
the
world.
Their
answer
is
even
more
perplexing:
They
said
that
there
is
a
great
flaw
in
free
gifts,
namely
the
shame
that
encounters
every
receiver
of
a
free
gift.
To
mend
this,
the
Creator
has
prepared
this
world,
where
there
is
work
and
labor,
so
as
to
take
the
reward
for
their
work
and
labor
in
the
next
world.
But
their
answer
is
very
odd.
What
is
this
like?
It
is
like
a
person
who
says
to
his
friend,
“Work
with
me
for
just
one
moment,
and
in
return,
I
will
give
you
every
pleasure
and
treasure
in
the
world
for
the
rest
of
your
life.”
There
is
indeed
no
greater
free
gift
than
this,
since
the
reward
is
utterly
incomparable
with
the
work,
for
the
work
is
in
this
world,
a
transient,
worthless
world
compared
to
the
reward
and
the
pleasure
in
the
eternal
world,
for
what
value
is
there
to
the
passing
world
compared
to
the
eternal
world?
It
is
even
more
so
with
regard
to
the
quality
of
the
labor,
which
is
worthless
compared
to
the
quality
of
the
reward.
Our
sages
said,
“The
Creator
is
destined
to
bequeath
each
and
every
righteous
310
worlds,
etc.”
We
cannot
say
that
the
Creator
gives
some
of
the
reward
in
return
for
their
work,
and
the
rest
as
a
free
gift,
for
then
what
good
would
that
do?
The
blemish
of
shame
would
remain
in
the
rest
of
the
gift!
Indeed,
their
words
are
not
to
be
taken
literally,
for
there
is
a
profound
meaning
here.
The
whole
of
reality
was
emanated
and
created
with
a
single
thought.
It
is
the
operator;
it
is
the
very
operation;
it
is
the
sought-after
reward,
and
it
is
the
essence
of
the
labor.
8)
Before
we
delve
into
the
explanation
of
their
words,
we
must
understand
His
thought
in
creating
the
worlds
and
the
reality
before
us.
His
operations
did
not
come
to
be
by
many
thoughts,
as
is
our
way,
for
He
is
one,
unique,
and
unified.
And
as
He
is
simple,
His
lights,
which
extend
from
Him,
are
simple
and
unified,
without
any
proliferation
of
forms,
as
it
is
written,
“My
thoughts
are
not
your
thoughts,
neither
are
your
ways
My
ways.”
Therefore,
understand
and
perceive
that
all
the
names
and
appellations,
and
all
the
worlds,
upper
and
lower,
are
all
one
simple,
unique,
and
unified
light.
In
the
Creator,
the
light
that
extends,
the
thought,
the
operation,
the
operator,
and
anything
the
heart
can
think
and
contemplate
are
in
Him
one
and
the
same
thing.
Thus,
you
can
judge
and
perceive
that
this
entire
reality,
upper
ones
and
lower
ones
as
one,
in
its
final
state
of
the
end
of
correction,
was
emanated
and
created
with
a
single
thought.
That
single
thought
performs
all
the
operations;
it
is
the
essence
of
all
the
operations,
the
purpose
and
the
essence
of
the
labor.
It
is
by
itself
the
very
perfection
and
the
sought-after
reward,
as
Nachmanides
wrote,
“one,
unique,
and
unified.”
The
matter
of
the
restriction
explains
how
an
incomplete
operation
emerged
from
the
perfect
operator.
9)
The
ARI
elaborated
on
the
matter
of
the
first
restriction
in
the
first
chapters
of
this
book.
This
is
a
very
serious
matter
as
it
is
necessary
that
all
the
corruptions
and
all
the
various
shortcomings
extend
and
come
from
Him.
It
is
written,
“the
maker
of
light
and
creator
of
darkness,”
but
then
the
corruptions
and
the
darkness
are
the
complete
opposite
of
Him,
so
how
can
they
stem
from
one
another?
Also,
how
could
they
come
together
with
the
light
and
the
pleasure
in
the
thought
of
creation?
We
cannot
say
that
they
are
two
separate
thoughts;
God
forbid
that
we
should
even
think
that.
Thus,
how
does
all
this
extend
from
Him
down
to
this
world,
which
is
so
filled
with
scum,
torment,
and
filth,
and
how
do
they
exist
together
in
the
single
thought?
Chapter
Two
Explaining
the
thought
of
creation.
10)
Now
we
shall
come
to
clarify
the
thought
of
creation.
Certainly,
“The
end
of
the
work
is
in
the
preliminary
thought.”
Even
in
corporeal
humans,
with
their
many
thoughts,
the
end
of
the
work
is
in
the
preliminary
thought.
For
example,
when
one
builds
one’s
house,
we
understand
that
the
first
thought
in
this
engagement
is
the
shape
of
the
house
in
which
to
dwell.
Therefore,
it
is
preceded
by
many
thoughts
and
many
actions
until
this
shape
that
he
had
predesigned
is
completed.
This
shape
is
what
appears
at
the
end
of
all
his
operations.
Thus,
you
see
that
“The
end
of
the
work
is
in
the
preliminary
thought.”
The
end
of
the
work,
which
is
the
axis
and
the
purpose
for
which
all
these
were
created,
is
to
delight
His
creations,
as
it
is
written
in
The
Zohar.
It
is
known
that
His
thought
ends
and
acts
immediately,
for
He
is
not
a
human,
who
is
impelled
to
act.
Rather,
the
thought
itself
completes
the
entire
work
at
once.
Hence,
we
can
see
that
as
soon
as
He
thought
about
creation,
to
delight
His
created
beings,
this
light
immediately
extended
and
expanded
from
Him
in
the
full
measure
and
form
of
the
pleasures
He
had
contemplated.
It
is
all
included
in
that
thought,
which
we
call
“the
thought
of
creation,”
and
understand
this
thoroughly
since
it
is
a
place
where
they
instructed
to
be
concise.
Know
that
we
call
this
thought
of
creation
“the
light
of
Ein
Sof
[infinity/no
end]”
since
we
do
not
have
a
single
word
or
utterance
in
His
essence
to
define
Him
by
any
name
at
all,
and
remember
this.
The
will
to
bestow
in
the
Emanator
necessarily
begets
the
will
to
receive
in
the
emanated,
and
it
is
the
vessel
in
which
the
emanated
being
receives
His
abundance.
11)
The
Ari
said
that
in
the
beginning,
an
upper
simple
light
had
filled
the
whole
of
reality.
This
means
that
since
the
Creator
contemplated
delighting
the
created
beings
and
the
light
expanded
from
Him
and
seemingly
departed
Him,
the
desire
to
receive
His
pleasure
was
immediately
imprinted
in
this
light.
You
can
also
determine
that
this
desire
is
the
full
measure
of
the
expanding
light,
meaning
that
the
measure
of
His
light
and
abundance
is
as
the
measure
of
His
desire
to
delight,
no
more
and
no
less.
For
this
reason,
we
call
the
essence
of
that
will
to
receive,
imprinted
in
this
light
through
the
power
of
His
thought,
by
the
name,
“place.”
For
instance,
when
we
say
that
a
person
has
a
stomach
big
enough
to
eat
a
pound
of
bread,
while
another
person
cannot
eat
more
than
half
a
pound
of
bread,
which
place
are
we
talking
about?
It
is
not
the
size
of
the
intestines,
but
the
measure
of
the
appetite.
You
see
that
the
measure
for
the
place
of
the
reception
of
the
bread
depends
on
the
measure
and
the
desire
to
eat.
It
is
all
the
more
so
in
spirituality,
where
the
desire
to
receive
the
abundance
is
the
place
of
the
abundance,
and
the
abundance
is
measured
by
the
intensity
of
the
desire.
The
will
to
receive
contained
in
the
thought
of
creation
brought
it
out
of
His
self
to
acquire
the
name
Ein
Sof.
12)
By
this
we
can
learn
why
the
light
of
Ein
Sof
departed
from
His
self,
in
which
we
cannot
utter
any
word,
and
became
defined
by
the
name
“light
of
Ein
Sof.”
It
is
because
of
this
above
discernment
that
the
will
to
receive
from
His
self
is
included
in
this
light.
This
is
a
new
form
that
is
not
included
whatsoever
in
His
self,
as
from
whom
would
He
receive?
This
form
is
also
the
full
measure
of
this
light.
Examine
this
well
for
it
is
impossible
to
elaborate
here.
13)
In
His
almightiness,
this
new
form
would
not
have
been
defined
as
a
change
from
His
light,
as
it
is
written
in
Pirkey
de
Rabbi
Eliezer,
“Before
the
world
was
created,
there
were
He
is
one
and
His
name
One.”
“He”
indicates
the
light
in
Ein
Sof,
and
“His
name”
implies
the
“place,”
which
is
the
will
to
receive
from
His
self,
contained
in
the
light
of
Ein
Sof.
He
tells
us
that
He
and
His
name
are
one.
“His
name”
is
Malchut
of
Ein
Sof,
being
the
desire,
namely
the
will
to
receive
that
has
been
imprinted
in
the
entire
reality
contained
in
the
thought
of
creation.
Prior
to
the
restriction,
no
disparity
of
form
and
difference
from
the
light
was
discerned
in
it,
and
the
light
and
the
“place”
are
truly
one.
Had
there
been
any
difference
and
deficiency
in
the
place
compared
to
the
light
of
Ein
Sof,
there
would
certainly
have
been
two
discernments
there.
Restriction
means
that
Malchut
of
Ein
Sof
diminished
the
will
to
receive
in
her.
Then
the
light
disappeared
because
there
is
no
light
without
a
vessel.
14)
This
is
the
meaning
of
the
restriction,
that
the
will
to
receive
that
is
contained
in
the
light
of
Ein
Sof,
called
Malchut
of
Ein
Sof,
which
is
the
thought
of
creation
in
Ein
Sof,
which
contains
the
whole
of
reality,
embellished
herself
to
ascend
and
equalize
her
form
with
His
self.
Hence,
she
diminished
her
will
to
receive
His
abundance
in
phase
four
in
the
desire.
Her
intention
was
that
by
so
doing,
the
worlds
would
be
emanated
and
created
down
to
this
world.
In
this
manner,
the
form
of
the
will
to
receive
would
be
corrected
and
return
to
the
form
of
bestowal,
and
that
would
bring
her
to
equivalence
of
form
with
the
Emanator.
Then,
after
she
had
diminished
the
will
to
receive,
consequently,
the
light
departed
from
there,
for
it
is
already
known
that
the
light
depends
on
the
desire,
and
the
desire
is
the
place
of
the
light,
for
there
is
no
coercion
in
spirituality.
Chapter
Three
Explanation
of
the
origin
of
the
soul.
15)
Now
we
shall
explain
the
matter
of
the
origin
of
the
soul.
It
has
been
said
that
it
is
a
part
of
God
above.
We
asked,
“How
and
in
what
does
the
form
of
the
soul
differ
from
His
simple
light
until
it
separates
it
from
the
Whole?”
Now
we
can
understand
that
there
really
is
a
great
disparity
of
form
in
it.
Although
He
contains
all
the
conceivable
and
imaginable
forms,
still,
after
the
above
said,
you
find
one
form
that
is
not
contained
in
Him,
namely
the
form
of
the
will
to
receive,
as
from
whom
would
He
receive?
However,
the
souls,
whose
creation
came
about
only
because
He
wanted
to
delight
them,
which
is
the
thought
of
creation,
were
necessarily
imprinted
with
this
law
of
wanting
and
yearning
to
receive
His
abundance.
This
is
where
they
differ
from
Him,
since
their
form
has
changed
from
His.
It
has
already
been
explained
that
a
corporeal
essence
is
separated
and
divided
by
the
force
of
motion
and
remoteness
of
location,
and
a
spiritual
essence
is
separated
and
divided
by
disparity
of
form.
According
to
the
measure
of
disparity
of
form
from
one
another,
so
is
the
measure
of
the
distance
between
them.
If
the
disparity
of
form
comes
to
complete
oppositeness,
from
one
extreme
to
the
other,
they
become
completely
severed
and
distinct,
to
the
point
where
they
can
no
longer
suckle
from
one
another,
for
they
are
regarded
as
alien
to
each
other.
Chapter
Four
After
the
restriction
and
the
screen
that
were
made
on
the
will
to
receive,
it
became
unfit
to
be
a
vessel
of
reception
and
departed
from
the
system
of
Kedusha
[holiness].
In
its
stead,
the
Reflected
Light
serves
as
a
vessel
of
reception,
and
the
vessel
of
the
will
to
receive
was
given
to
the
system
of
Tuma’a
[impurity].
16)
After
the
restriction
and
the
screen
that
were
placed
on
that
vessel
called
“will
to
receive,”
it
was
canceled
and
departed
from
the
system
of
Kedusha.
In
its
stead,
the
reflected
light
became
the
vessel
of
reception,
(as
it
is
written
in
Part
3).
Know
that
this
is
the
whole
difference
between
ABYA
of
Kedusha
and
ABYA
of
Tuma’a.
The
vessels
of
reception
of
ABYA
of
Kedusha
are
from
the
reflected
light
that
is
established
in
equivalence
of
form
with
Ein
Sof,
while
ABYA
of
Tuma’a
use
the
will
to
receive
that
was
restricted,
being
the
opposite
form
from
Ein
Sof.
That
makes
them
separated
and
cut
off
from
the
“Life
of
Lives,”
namely
Ein
Sof.
Man
feeds
on
the
yeast
of
the
Klipot
[shells],
and
thus
uses
the
will
to
receive
as
they
do.
17)
Now
you
can
understand
the
root
of
the
corruptions
that
were
incorporated
promptly
in
the
thought
of
creation,
which
is
to
delight
His
created
beings.
After
the
cascading
of
the
five
general
worlds,
Adam
Kadmon
and
ABYA,
the
Klipot
appeared
in
the
four
worlds
ABYA
of
Tuma’a,
too,
as
in
“God
has
made
them
one
opposite
the
other.”
In
that
state,
the
turbid,
corporeal
body
is
set
before
us,
of
which
it
was
said,
“For
the
inclination
of
a
man’s
heart
is
evil
from
his
youth.”
This
is
so
because
its
entire
nursing
from
its
youth
is
from
the
yeast
of
the
Klipot.
The
whole
matter
of
Klipot
and
Tuma’a
is
the
form
of
the
desire
only
to
receive
that
they
have,
and
they
have
nothing
of
the
will
to
bestow.
By
this
they
are
opposite
from
Him,
for
He
has
no
will
to
receive
whatsoever,
and
all
He
wants
is
to
delight
and
bestow.
This
is
why
the
Klipot
are
called
“dead,”
since
their
oppositeness
of
form
from
the
Life
of
Lives
severs
them
from
Him
and
they
have
nothing
of
His
abundance.
Hence,
the
body,
too,
which
feeds
on
the
yeast
of
the
Klipot,
is
also
severed
from
life
and
is
filled
with
filth.
And
all
of
this
is
because
of
the
will
to
only
receive
and
not
to
bestow
that
is
imprinted
in
it.
Its
desire
is
always
open
to
receive
the
whole
world
into
its
stomach.
This
is
why
“The
wicked,
in
their
lives,
are
called
‘dead,’”
since
their
fundamental
disparity
of
form
from
their
root,
where
they
have
nothing
of
the
quality
of
bestowal,
severs
them
from
Him
and
they
become
truly
dead.
Although
it
seems
that
the
wicked,
too,
have
the
form
of
bestowal
when
they
give
charity,
etc.,
it
has
been
said
about
them
in
The
Zohar,
“Any
grace
that
they
do,
they
do
for
themselves,
as
their
aim
is
primarily
for
themselves
and
for
their
own
glory.”
But
the
righteous,
who
engage
in
Torah
and
Mitzvot
[commandments]
not
in
order
to
receive
reward
but
to
bestow
contentment
upon
their
Maker,
thus
refine
their
bodies
and
invert
their
vessels
of
reception
to
the
form
of
bestowal.
It
is
as
our
teacher
said,
“It
is
known
and
revealed,”
etc.,
“and
I
did
not
enjoy
even
with
the
little
finger”
(Ketubot
104).
This
makes
them
completely
adhered
to
Him,
for
their
form
is
identical
to
their
Maker
without
any
disparity
of
form.
Our
sages
said
about
the
verse,
“Say
unto
Zion:
‘You
are
My
people.’”
It
was
interpreted
in
the
“Introduction
of
The
Book
of
Zohar,”
Item
67,
that
you
are
with
Me
in
partnership.
This
means
that
the
righteous
are
partners
with
the
Creator,
since
He
started
creation,
and
the
righteous
finish
it
by
turning
the
vessels
of
reception
into
bestowal.
The
whole
of
reality
is
contained
in
Ein
Sof
and
extends
existence
from
existence.
Only
the
will
to
receive
is
new
and
extends
existence
from
absence.
18)
Know
that
the
whole
matter
of
innovation
that
the
Creator
had
innovated
with
this
creation,
which
our
sages
said
He
elicited
existence
from
absence,
applies
only
to
the
form
of
the
desire
to
enjoy
imprinted
in
every
created
being.
Nothing
more
was
innovated
in
creation,
and
this
is
the
meaning
of
“maker
of
light
and
creator
of
darkness.”
Nachmanides
interpreted
the
word
“Creator”
as
indicating
a
novelty,
meaning
something
that
did
not
exist
before.
You
see
that
it
does
not
say,
“create
light,”
since
there
is
no
innovation
in
it
by
way
of
existence
from
absence.
This
is
because
the
light
and
everything
contained
in
the
light,
all
the
pleasant
sensations
and
conceptions
in
the
world,
extend
existence
from
existence.
This
means
that
they
are
already
included
in
Him;
hence,
there
is
no
innovation
in
them.
This
is
why
it
is
written,
“The
maker
of
light,”
indicating
that
there
is
no
innovations
or
creation
in
it.
However,
it
is
said
of
the
darkness,
which
contains
every
unpleasant
sensation
and
conception,
“and
creator
of
darkness.”
This
is
because
He
invented
them
literally
existence
from
absence.
In
other
words,
it
does
not
exist
in
His
reality
whatsoever,
but
was
rather
innovated
now.
The
root
of
all
of
them
is
the
form
of
the
“will
to
enjoy”
included
in
His
lights,
which
expand
from
Him.
Initially,
it
is
only
darker
than
the
upper
light,
and
is
therefore
called
“darkness”
compared
to
the
light.
But
finally,
the
Klipot
[shells/peels],
Sitra
Achra
[other
side],
and
the
wicked
cascade
and
emerge
because
of
it,
which
cuts
them
off
entirely
from
the
root
of
life.
This
is
the
meaning
of
the
verse
“Her
legs
descend
to
death.”
“Her
legs”
indicate
the
end
of
something.
He
says
that
in
the
end,
death
cascades
from
the
legs
of
Malchut—the
desire
to
enjoy
that
exists
in
the
expansion
of
His
light—to
the
Sitra
Achra
and
to
those
that
feed
off
her
and
follow
her.
Because
we
are
branches
that
extend
from
Ein
Sof,
the
things
that
are
in
our
root
are
pleasurable
to
us,
and
those
that
are
not
in
our
root,
are
burdensome
and
painful.
19)
We
can
ask,
“Since
this
disparity
of
form
of
the
will
to
receive
must
be
in
the
created
beings,
for
how
else
would
they
extend
from
Him
and
shift
from
being
Creator
to
being
created
beings?”
This
is
only
possible
by
the
above-mentioned
disparity
of
form.
Furthermore,
this
form
of
the
will
to
enjoy
is
the
primary
essence
of
creation,
the
axis
of
the
thought
of
creation.
It
is
also
the
measure
of
the
delight
and
pleasure,
as
we
have
said
above,
for
which
it
is
called
a
“place.”
Thus,
how
can
we
say
about
it
that
it
is
called
“darkness”
and
extends
to
the
discernment
of
death,
since
it
creates
separation
and
interruption
from
the
Life
of
Lives
in
the
receiving
lower
ones?
We
should
also
understand
what
is
this
great
anxiety
that
comes
to
the
receivers
because
of
the
disparity
of
form
from
His
self
and
why
the
great
wrath
about
it.
To
explain
this
subtle
matter
sufficiently,
we
must
first
clarify
the
origin
of
all
the
pleasures
and
sufferings
felt
in
our
world.
Know
this:
It
is
known
that
the
nature
of
every
branch
is
equal
to
its
root.
Therefore,
the
branch
desires,
loves,
and
covets
every
conduct
in
the
root,
and
does
not
tolerate
and
hates
any
conduct
that
is
not
in
the
root.
This
is
an
unbreakable
law
that
applies
to
every
branch
and
its
root.
Because
He
is
the
root
of
all
His
creations,
everything
in
Him
and
that
extends
from
Him
directly
is
pleasurable
and
pleasant
to
us,
for
our
nature
is
close
to
our
root.
Also,
everything
that
is
not
in
Him
and
does
not
extend
to
us
directly
from
Him,
but
is
rather
opposite
to
creation
itself,
will
be
against
our
nature
and
will
be
hard
for
us
to
tolerate.
For
example,
we
love
rest,
and
vehemently
hate
movement,
to
the
point
that
we
do
not
make
even
a
single
movement
if
not
to
find
rest.
This
is
because
our
root
is
motionless
and
restful;
there
is
no
movement
in
Him
whatsoever.
For
this
reason,
it
is
against
our
nature
and
hated
by
us.
Similarly,
we
love
wisdom,
power,
wealth,
and
all
the
virtues
because
they
are
contained
in
Him,
who
is
our
root.
We
hate
their
opposites,
such
as
folly,
weakness,
poverty,
ignominy,
and
so
on,
since
they
are
not
at
all
in
our
root,
making
them
despicable,
loathsome,
and
intolerable
to
us.
We
should
still
examine
how
can
there
be
any
extension
that
does
not
come
directly
from
Him,
but
from
the
opposite
of
creation
itself.
It
is
like
a
wealthy
man
who
called
on
a
poor
fellow,
fed
him
and
gave
him
drinks,
and
granted
him
silver
and
gold
every
single
day,
and
each
day
more
than
the
day
before.
Note
that
this
man
simultaneously
tastes
two
distinct
flavors
in
the
great
gifts
of
the
rich
man:
On
the
one
hand,
he
tastes
immeasurable
pleasure
due
to
the
abundance
of
his
gifts.
On
the
other
hand,
it
is
hard
for
him
to
tolerate
the
abundant
benefits
and
he
is
ashamed
when
receiving
it.
This
matter
causes
him
intolerance
due
to
the
abundant
gifts
showered
on
him
every
time.
It
is
certain
that
his
pleasure
from
the
gifts
extends
to
him
directly
from
the
wealthy
benefactor,
but
the
impatience
that
he
felt
in
the
presents
did
not
come
from
the
wealthy
benefactor,
but
from
the
very
essence
of
the
receiver—the
shame
awakened
in
him
because
of
the
reception
and
the
free
gift.
The
truth
is
that
this,
too,
comes
to
him
from
the
rich
man,
of
course,
but
indirectly.
Because
the
will
to
receive
is
not
in
our
root,
we
feel
shame
and
intolerance
in
it.
Our
sages
wrote
that
in
order
to
correct
this,
He
has
“prepared”
for
us
labor
in
Torah
and
Mitzvot
in
this
world,
to
invert
the
will
to
receive
into
a
desire
to
bestow.
20)
From
all
the
above-said,
we
learn
that
all
the
forms
that
extend
indirectly
to
us
from
Him
present
a
difficulty
for
our
patience
and
are
against
our
nature.
By
this
you
will
see
that
the
new
form
that
was
made
in
the
receiver,
namely
the
desire
to
enjoy,
is
not
in
any
way
inferior
or
deficient
compared
to
Him.
Moreover,
this
is
the
primary
axis
of
His
creation.
Were
it
not
for
this,
there
would
be
no
creation
here
at
all.
However,
the
receiver,
who
is
the
carrier
of
this
form,
feels
the
intolerance
due
to
his
“self”
since
this
form
does
not
exist
in
his
root.
By
this
we
have
succeeded
in
understanding
the
answer
of
our
sages
that
this
world
was
created
because
“One
who
eats
that
which
is
not
one’s
own
is
afraid
to
look
upon
one’s
face.”
This
seems
very
perplexing,
but
now
their
words
feel
very
pleasant
to
us,
for
they
refer
to
the
matter
of
disparity
of
form
of
the
desire
to
enjoy,
which
necessarily
exists
in
the
souls,
since
“One
who
eats
that
which
is
not
one’s
own
is
afraid
to
look
upon
one’s
face.”
That
is,
any
receiver
of
a
present
is
ashamed
when
receiving
it
due
to
the
disparity
of
form
from
the
Root
since
the
root
does
not
have
that
form
of
reception.
In
order
to
correct
this,
He
created
this
world
where
the
soul
comes
and
clothes
a
body.
Through
engagement
in
Torah
and
Mitzvot
[commandments]
in
order
to
bring
contentment
to
his
Maker,
the
soul’s
vessels
of
reception
are
inverted
into
vessels
of
bestowal.
Thus,
for
herself,
she
did
not
want
the
distinguished
abundance,
yet
she
receives
the
abundance
in
order
to
bring
contentment
to
her
Maker,
who
wishes
for
the
souls
to
enjoy
His
abundance.
Because
she
is
cleansed
from
the
will
to
receive
for
herself,
she
is
no
longer
afraid
to
look
upon
her
face,
and
this
reveals
the
complete
perfection
of
the
created
being.
The
need
and
necessity
for
the
long
cascading
to
this
world
will
be
explained
below,
that
this
great
labor
of
turning
the
form
of
reception
into
the
form
of
bestowal
can
only
be
conceived
in
this
world.
The
wicked
lose
twofold,
and
the
righteous
will
inherit
twofold.
21)
Come
and
see
that
the
wicked
lose
twofold
for
they
hold
both
ends
of
the
rope.
This
world
is
created
with
absence
and
emptiness
of
all
the
good
abundance,
and
in
order
to
acquire
possessions
we
need
movement.
It
is
known
that
profusion
of
movement
pains
man,
for
it
is
an
indirect
extension
from
His
essence.
However,
it
is
also
impossible
to
remain
devoid
of
possessions
and
good,
for
this,
too,
is
in
contrast
with
the
root,
since
the
root
is
filled
abundantly.
Hence,
we
choose
the
torment
of
movement
in
order
to
acquire
filling
with
possessions.
However,
because
all
their
possessions
and
property
are
for
themselves
alone,
and
“he
who
has
a
hundred
wants
two
hundred,”
it
follows
that
“One
does
not
die
with
half
one’s
wishes
in
one’s
hand.”
Thus,
they
suffer
from
both
sides:
from
the
pain
of
increased
motion,
and
from
the
pain
of
deficiency
of
possessions,
half
of
which
they
lack.
But
“The
righteous
in
their
land
will
inherit
twofold.”
In
other
words,
once
they
turn
their
will
to
receive
into
a
desire
to
bestow,
and
what
they
receive
is
in
order
to
bestow,
they
inherit
twofold.
Not
only
do
they
attain
the
perfection
of
the
pleasures
and
a
variety
of
possessions,
they
also
acquire
the
equivalence
of
form
with
their
Maker.
Thus,
they
come
to
true
adhesion
and
are
also
at
rest
since
the
abundance
comes
to
them
by
itself,
without
any
movement
or
effort.
Chapter
Five
The
thought
of
creation
compels
every
item
in
reality
to
stem
from
one
another
until
the
end
of
correction.
22)
Now
that
we
have
been
rewarded
with
all
the
above,
we
will
have
some
understanding
of
His
uniqueness,
that
His
thoughts
are
not
our
thoughts,
and
all
the
abundance
of
matters
and
forms
we
perceive
in
this
reality
before
us
is
united
in
Him
in
a
single
thought,
being
the
thought
of
creation
to
delight
His
creations.
This
singular
thought
encompasses
the
whole
of
reality
in
perfect
unity
through
the
end
of
correction,
for
this
is
the
whole
purpose
of
creation,
and
this
is
the
operator,
like
the
force
that
operates
in
the
operated.
This
is
because
what
is
merely
a
thought
in
Him
is
a
binding
law
in
the
created
beings.
Because
He
contemplated
delighting
us,
it
necessarily
occurred
in
us
that
we
receive
His
good
abundance.
It
is
the
operation.
This
means
that
after
this
law
of
the
will
to
receive
pleasure
has
been
imprinted
in
us,
we
define
ourselves
by
the
name
“operation.”
This
is
so
because
through
this
disparity
of
form,
we
stop
being
Creator
and
become
a
created
being,
and
from
being
the
Operator
we
become
the
operation.
This
is
the
labor
and
the
work.
Due
to
the
force
that
operates
in
the
operated,
the
will
to
receive
increases
in
us
as
the
worlds
cascade
until
we
become
a
separated
body
in
this
world,
opposite
in
form
from
The
Life
of
Lives,
who
does
not
bestow
outside
of
itself
at
all,
which
brings
death
to
the
bodies
and
every
kind
of
torment
and
labor
to
the
soul.
This
is
the
meaning
of
the
work
of
the
Creator
in
Torah
and
Mitzvot.
Through
the
illumination
of
the
line
in
the
restricted
place,
the
holy
names—Torah
and
Mitzvot—extend.
By
laboring
in
Torah
and
Mitzvot
in
order
to
bestow
contentment
upon
the
Maker,
our
vessels
of
reception
gradually
turn
into
vessels
of
bestowal,
and
this
is
the
whole
sought-after
reward.
The
more
uncorrected
our
vessels
of
reception,
the
more
we
cannot
open
our
mouths
to
receive
His
abundance,
for
fear
of
disparity
of
form,
as
in
“One
who
eats
that
which
is
not
one’s
own,
is
afraid
to
look
upon
one’s
face,”
as
this
was
the
reason
for
the
first
restriction.
However,
when
we
correct
our
vessels
of
reception
to
work
in
order
to
bestow,
we
thereby
equalize
our
vessels
with
their
Maker
and
become
fit
to
receive
His
abundance
unboundedly.
Thus,
you
see
that
all
these
opposite
forms
in
the
whole
of
creation
before
us,
namely
the
form
of
operator
and
operated,
the
form
of
the
corruptions
and
corrections,
and
the
form
of
the
labor
and
its
reward
are
all
included
in
His
singular
thought.
In
simple
words,
it
is
“to
delight
His
created
beings,”
precisely
that,
no
less
and
no
more.
The
whole
variety
of
concepts
is
also
included
in
that
thought,
both
the
concepts
in
our
holy
Torah,
and
those
of
external
teachings.
All
the
many
creations
and
worlds
and
various
conducts
in
each
and
every
one
stem
from
this
singular
thought,
as
I
will
explain
below
in
their
proper
place.
Malchut
of
Ein
Sof
means
that
Malchut
does
not
place
any
Sof
[end]
there.
23)
According
to
the
above,
we
can
understand
what
is
presented
in
Tikkuney
Zohar
[part
of
The
Zohar]
regarding
Malchut
of
Ein
Sof,
for
which
the
doors
trembled
from
the
cries
of
the
doubtful
that
it
was
possible
to
recognize
a
Malchut
in
Ein
Sof?
For
if
we
can,
it
means
that
there
are
the
first
nine
Sefirot
there,
too!
From
our
words,
it
becomes
very
clear
that
the
will
to
receive
that
is
necessarily
included
in
the
light
of
Ein
Sof
is
called
Malchut
of
Ein
Sof.
However,
Malchut
did
not
place
a
boundary
and
an
end
on
the
light
of
Ein
Sof
there
because
the
disparity
of
form
due
to
the
will
to
receive
had
not
yet
become
apparent
in
her.
This
is
why
it
is
called
Ein
Sof,
meaning
that
Malchut
does
not
put
a
stop
there.
Conversely,
from
the
restriction
downward,
an
end
was
made
in
each
Sefira
and
Partzuf
by
the
force
of
Malchut.
Chapter
Six
It
is
impossible
for
the
will
to
receive
to
appear
in
any
essence,
except
in
four
phases,
which
are
the
four
letters
of
HaVaYaH.
24)
Let
us
elaborate
a
little
on
this
matter,
to
fully
understand
the
end
that
occurred
in
Malchut.
First,
we
will
explain
what
the
Kabbalists
have
determined
and
is
presented
in
The
Zohar
and
the
Tikkunim,
that
there
is
no
light,
great
or
small,
in
the
upper
worlds
or
in
the
lower
worlds
that
is
not
arranged
in
the
order
of
the
four-letter
name
HaVaYaH.
This
goes
hand
in
hand
with
the
law
presented
in
Tree
of
Life,
that
there
is
no
light
in
the
worlds
that
is
not
clothed
in
a
vessel.
I
have
already
explained
the
difference
between
His
self
and
the
light
that
expands
from
Him,
that
it
is
only
due
to
the
desire
to
enjoy
that
is
contained
in
His
expanding
light,
being
a
disparity
of
form
from
His
self,
for
He
does
not
have
this
desire.
This
defines
the
expanding
light
by
the
name
“emanated
being”
because
due
to
this
disparity
of
form,
the
light
emerges
from
being
the
Emanator
and
becomes
an
emanated
being.
It
is
also
explained
that
the
desire
to
enjoy
included
in
His
light
is
also
the
measure
of
the
greatness
of
the
light.
It
is
called
the
“place”
of
the
light,
meaning
it
receives
its
abundance
according
to
its
measure
of
will
to
receive
and
craving,
not
less
and
not
more.
It
also
explains
that
this
matter
of
the
will
to
receive
is
the
very
innovation
that
was
generated
in
the
creation
of
the
worlds
by
way
of
making
existence
from
absence.
This
is
so
because
this
form
alone
is
not
included
in
His
self
whatsoever,
and
the
Creator
has
only
now
created
it
for
the
purpose
of
creation.
This
is
the
meaning
of
“and
creates
darkness,”
since
this
form
is
the
root
of
the
darkness
due
to
the
disparity
of
form
in
it.
For
this
reason,
it
is
darker
than
the
light
that
expands
within
her
and
because
of
her.
Now
you
see
that
any
light
that
expands
from
Him
instantly
consists
of
two
discernments:
The
first
discernment
is
the
expanding
light
itself,
before
the
form
of
“desire
to
enjoy”
appears
in
it.
The
second
discernment
is
after
the
form
of
“desire
to
enjoy”
appears
in
it,
at
which
time
it
becomes
coarser
and
somewhat
darker
due
to
the
acquisition
of
disparity
of
form.
Thus,
the
first
discernment
is
the
light,
and
the
second
discernment
is
the
vessel.
For
this
reason,
any
expanding
light
consists
of
four
phases
in
the
impression
on
the
vessel.
This
is
because
the
form
of
the
will
to
receive,
called
“a
vessel
to
the
expanding
light,”
is
not
completed
at
once,
but
by
way
of
operator
and
operated.
There
are
two
discernments
in
the
operator
and
two
discernments
in
the
operated.
They
are
called
“potential”
and
“actual”
in
the
operator,
and
“potential”
and
“actual”
in
the
operated,
which
make
up
four
discernments.
The
will
to
receive
is
set
in
the
emanated
being
only
through
its
awakening
to
receive
of
its
own
accord.
25)
Because
the
vessel
is
the
root
of
the
darkness,
as
it
is
opposite
from
the
light,
it
must
therefore
be
activated
slowly,
gradually,
by
way
of
cause
and
consequence.
This
is
the
meaning
of
the
verse:
“The
water
conceived
and
begot
darkness”
(Midrash
Rabbah,
Shemot,
Chapter
22).
The
darkness
is
a
result
of
the
light
itself
and
is
operated
by
it,
as
in
conception
and
birth,
meaning
potential
and
actual.
This
means
that
the
will
to
receive
is
necessarily
included
in
any
expanding
light.
However,
it
is
not
regarded
as
a
disparity
of
form
before
this
desire
is
clearly
set
in
the
light.
The
will
to
receive
that
is
included
in
the
light
by
the
Emanator
is
not
enough
for
this.
Rather,
the
emanated
being
itself
must
independently
reveal
the
will
to
receive
in
him,
in
practice,
meaning
of
his
own
choice.
This
means
that
he
must
extend
abundance
through
his
own
will,
more
than
the
measure
of
the
light
of
the
expansion
in
him
by
the
Emanator.
After
the
emanated
being
is
operated
by
its
own
choice
by
increasing
the
measure
of
its
desire,
the
yearning
and
the
will
to
receive
become
fixed
in
it,
and
the
light
can
clothe
this
vessel
permanently.
It
is
true
that
the
light
of
Ein
Sof
seemingly
expands
over
all
four
phases,
reaching
the
full
measure
of
the
desire
by
the
emanated
being
itself,
being
phase
four,
since
it
would
not
emerge
from
His
self
anyhow
and
acquire
a
name
for
himself,
meaning
Ein
Sof.
However,
in
His
almightiness,
the
form
did
not
change
at
all
because
of
the
will
to
receive,
and
no
change
is
distinguished
there
between
the
light
and
the
place
of
the
light,
which
is
the
desire
to
enjoy;
they
are
one
and
the
same
thing.
It
is
written
in
Pirkey
de
Rabbi
Eliezer,
“Before
the
world
was
created,
there
was
He
is
one
and
His
name
One.”
It
is
indeed
difficult
to
understand
this
double
reference
“He”
and
“His
name.”
What
has
His
name
got
to
do
there
before
the
world
was
created?
It
should
have
said,
“Before
the
world
was
created,
He
was
one.”
However,
this
refers
to
the
light
of
Ein
Sof,
which
precedes
the
restriction.
Even
though
there
is
a
place
there
and
a
will
to
receive
the
abundance
from
His
self,
it
is
still
without
change
and
distinction
between
the
light
and
the
“place.”
“He
is
one”
means
the
light
of
Ein
Sof.
“His
name
is
one”
means
the
desire
to
enjoy
included
there
without
any
change
whatsoever.
Understand
what
our
sages
implied,
that
“His
name”
is
desire
in
Gematria,
meaning
the
“desire
to
enjoy.”
All
the
worlds
in
the
thought
of
creation,
called
“the
light
of
Ein
Sof,”
and
what
contains
the
receivers
there
is
called
Malchut
of
Ein
Sof.
26)
It
has
already
been
explained
regarding
“The
end
of
the
work
is
in
the
preliminary
thought,”
that
it
is
the
thought
of
creation,
which
expanded
from
His
self
in
order
to
delight
His
creations.
We
have
learned
that
in
Him,
the
thought
and
the
light
are
one
and
the
same
thing.
It
therefore
follows
that
the
light
of
Ein
Sof
that
expanded
from
His
self
contains
the
whole
of
reality
before
us
through
the
end
of
the
future
correction,
which
is
the
end
of
the
work.
In
Him,
all
the
creations
are
already
complete
with
all
their
perfection
and
joy
that
He
wished
to
bestow
upon
them.
This
reality,
which
is
complete
sufficiently,
is
called
“the
light
of
Ein
Sof,”
and
that
which
contains
them
is
called
Malchut
of
Ein
Sof.
Chapter
Seven
Although
only
phase
four
was
restricted,
the
light
left
the
first
three
phases
as
well.
27)
It
has
already
been
explained
that
the
middle
point,
which
is
the
comprehensive
point
of
the
thought
of
creation,
namely
the
will
to
enjoy
in
it,
embellished
itself
to
enhance
its
equivalence
of
form
with
the
Emanator.
Although
there
is
no
disparity
of
form
in
His
Almightiness
from
the
perspective
of
the
Emanator,
the
point
of
the
desire
felt
it
as
a
kind
of
indirect
extension
from
His
essence,
as
with
the
allegory
about
the
rich
man.
For
this
reason,
she
diminished
her
desire
from
the
last
phase,
which
is
the
complete
Gadlut
[greatness/adulthood]
of
the
will
to
receive,
to
increase
the
adhesion]
by
way
of
direct
extension
from
His
essence.
Then
the
light
was
emptied
from
the
entire
place,
meaning
from
all
four
degrees
that
exist
in
the
place.
Even
though
she
diminished
her
desire
only
from
phase
four,
it
is
the
nature
of
the
spiritual
that
it
is
indivisible.
Afterwards,
he
re-extended
a
line
of
light
from
the
first
three
phases,
and
phase
four
remained
a
vacant
space.
28)
Afterwards,
the
light
of
Ein
Sof
extended
once
more
to
the
place
that
was
emptied.
It
did
not
fill
the
entire
place
in
all
four
phases,
but
only
three
phases,
as
was
the
desire
of
the
point
of
restriction.
Hence,
the
middle
point
that
has
been
restricted
remained
empty
and
hollow
since
the
light
illuminated
only
through
phase
four,
but
not
all
the
way,
and
the
light
of
Ein
Sof
stopped
there.
We
will
henceforth
explain
the
matter
of
the
incorporation
of
the
phases
in
one
another
applied
in
the
upper
worlds.
Now
you
see
that
the
four
phases
are
incorporated
in
one
another
in
such
a
way
that
within
phase
four
itself
there
are
all
four
phases,
too.
Thus,
in
phase
four,
too,
the
light
of
Ein
Sof
reached
the
first
three
phases
in
it,
and
only
the
last
phase
in
phase
four
remained
empty
and
without
light.
Chapter
Eight
Hochma
is
called
“light,”
and
Hassadim,
“water.”
Bina
is
called
“upper
water,”
and
Malchut,
“lower
water.”
29)
Now
we
will
explain
the
meaning
of
the
four
phases
of
cause
and
consequence,
necessary
to
complete
the
form
of
the
will
to
receive,
as
in
“The
water
conceived
and
begot
darkness.”
There
are
two
discernments
in
the
light
in
Atzilut.
The
first
discernment
is
called
“light,”
which
is
Hochma,
and
the
second
discernment
is
called
“water,”
which
is
Hassadim.
The
first
discernment
extends
from
above
downward
without
any
assistance
from
the
lower
one.
The
second
discernment
extends
with
the
help
of
the
lower
one,
hence
the
name
“water,”
for
it
is
the
nature
of
the
light,
whose
foundation
is
above,
and
the
nature
of
the
water,
whose
foundation
is
below.
There
are
also
two
discernments
in
the
water
itself:
upper
water,
by
phase
two
in
the
four
phases,
and
lower
water,
by
phase
four
in
the
four
phases.
Explanation
of
the
expansion
of
the
light
of
Ein
Sof
into
the
four
phases
in
order
to
reveal
the
vessel,
which
is
the
will
to
receive.
30)
For
this
reason,
any
expansion
of
the
light
of
Ein
Sof
consists
of
ten
Sefirot
since
the
light
of
Ein
Sof,
which
is
the
root
and
the
Emanator,
is
called
Keter.
The
light
of
the
expansion
itself
is
called
Hochma,
and
this
is
the
full
measure
of
expansion
of
the
light
from
above,
from
Ein
Sof.
It
has
already
been
said
that
the
will
to
receive
is
incorporated
in
every
expansion
of
light
from
above.
However,
the
form
of
the
will
to
receive
does
not
actually
become
apparent
before
the
desire
awakens
in
the
emanated
being
to
extend
more
light
than
the
measure
of
its
expansion.
Thus,
because
the
will
to
receive
is
included
as
potential
immediately
in
the
light
of
the
expansion,
the
light
is
compelled
to
bring
the
potential
to
the
actual.
Consequently,
the
light
awakens
to
extend
additional
abundance
more
than
the
measure
of
its
expansion
from
Ein
Sof.
By
this,
the
will
to
receive
appears
in
practice
in
that
light
and
acquires
the
form
of
the
innovation
through
a
slight
disparity
of
form,
for
by
this
it
becomes
darker
than
the
light,
since
it
grew
coarser
by
the
new
form.
Also,
this
part,
which
has
become
coarser,
is
called
Bina.
This
is
the
meaning
of
“I
am
Bina
[understanding],
mine
is
the
Gevura
[strength].”
In
truth,
Bina
is
a
part
of
Hochma,
meaning
the
actual
light
of
expansion
of
Ein
Sof.
However,
because
she
increased
her
desire
and
drew
more
abundance
than
the
measure
of
the
expansion
in
her
from
Ein
Sof,
she
thus
acquired
disparity
of
form
and
grew
slightly
coarser
than
the
light.
Thus,
she
acquired
her
own
name
which
is
the
Sefira
Bina.
The
essence
of
the
additional
abundance
that
she
extended
from
Ein
Sof
by
the
power
of
the
intensification
of
her
desire
is
called
“light
of
Hassadim,”
or
“upper
water.”
This
is
because
this
light
does
not
extend
directly
from
Ein
Sof
like
the
light
of
Hochma,
but
through
the
assistance
of
the
emanated
being
who
intensified
the
desire.
Hence,
it
merits
its
own
name,
to
be
called
“light
of
Hassadim”
or
“water.”
Now
you
find
that
the
Sefira
Bina
consists
of
three
discernments
of
light:
The
first
discernment
is
the
light
of
Bina
itself,
which
is
a
part
of
the
light
of
Hochma.
The
second
is
her
growing
coarser
and
the
disparity
of
form
in
her,
acquired
by
the
intensification
of
the
desire.
The
third
discernment
is
the
light
of
Hassadim
that
came
to
her
through
her
own
extension
from
Ein
Sof.
However,
this
still
does
not
complete
the
entire
vessel
of
reception,
since
the
essence
of
Bina
is
the
light
of
Hochma,
which
is
very
exalted,
a
direct
expansion
from
the
light
of
Ein
Sof.
Consequently,
only
the
root
for
the
vessels
of
reception
and
the
operator
for
the
operation
of
the
vessel
appeared
in
Bina.
Afterward,
that
same
light
of
Hassadim
that
she
extended
through
the
power
of
her
intensification
extended
from
her
once
more,
and
some
illumination
of
Hochma
was
added.
This
expansion
of
light
of
Hassadim
is
called
Zeir
Anpin,
or
HGT.
This
light
of
expansion
also
increased
its
desire
to
extend
a
new
abundance,
more
than
the
measure
of
illumination
of
Hochma
in
its
expansion
from
Bina.
This
expansion
is
also
regarded
as
two
phases
because
the
light
of
the
expansion
itself
is
called
ZA
or
VAK,
while
the
intensification
in
it
is
called
Malchut.
This
is
how
we
come
by
the
ten
Sefirot:
Keter
is
Ein
Sof;
Hochma
is
the
light
of
the
expansion
from
Ein
Sof;
Bina
is
the
light
of
Hochma
that
intensified
in
order
to
increase
abundance,
by
which
it
grew
coarser.
ZA,
which
consists
of
HGT
NHY,
is
light
of
Hassadim
with
illumination
of
Hochma
that
expands
from
Bina,
and
Malchut
is
the
second
intensification
to
add
illumination
of
Hochma
more
than
there
is
in
ZA.
The
four
phases
in
the
desire
are
the
four
letters
HaVaYaH,
which
are
KHB
TM.
31)
This
is
the
meaning
of
the
four
letters
in
the
four-letter
Name:
The
tip
of
the
Yod
is
Ein
Sof,
meaning
the
operating
force
included
the
thought
of
creation,
which
is
to
delight
His
creations,
namely
the
vessel
of
Keter.
Yod
is
Hochma,
meaning
phase
one,
which
is
the
potential
in
the
actual
that
is
immediately
contained
in
the
light
of
the
expansion
of
Ein
Sof.
The
first
Hey
is
Bina,
meaning
phase
two,
regarded
as
the
actualization
of
the
potential,
meaning
the
light
that
has
grown
coarser
than
Hochma.
Vav
is
Zeir
Anpin
or
HGT
NHY,
meaning
the
expansion
of
light
of
Hassadim
that
emerged
through
Bina.
This
is
phase
three,
the
potential
for
revealing
the
operation,
the
bottom
Hey
in
HaVaYaH.
It
is
Malchut,
meaning
phase
four,
the
complete
manifestation
of
the
act
in
the
vessel
of
reception
that
has
intensified
to
extend
more
abundance
than
its
measure
of
expansion
from
Bina.
This
completes
the
form
of
the
will
to
receive
and
the
light
that
clothes
its
vessel,
being
the
will
to
receive
that
is
completed
only
in
this
fourth
phase
and
not
before.
Now
you
can
easily
see
that
there
is
no
light
in
the
upper
ones
and
lower
worlds
that
is
not
arranged
under
the
four-letter
Name,
being
the
four
phases.
Without
it,
the
will
to
receive
that
should
be
in
every
light
is
incomplete,
for
this
desire
is
the
place
and
the
measure
of
that
light.
The
letters
Yod
and
Vav
of
HaVaYaH
are
thin
because
they
are
discerned
as
mere
potential.
32)
This
might
surprise
us,
since
Yod
implies
Hochma
and
Hey
implies
Bina,
and
the
entire
light
itself
that
exists
in
the
Ten
Sefirot
is
in
the
Sefira
of
Hochma,
while
Bina,
Zeir
Anpin,
and
Malchut
are
merely
garments
with
respect
to
Hochma.
Thus,
Hochma
should
have
taken
the
greater
letter
in
the
four-letter
Name.
The
thing
is
that
the
letters
of
the
four-letter
Name
do
not
imply
or
indicate
the
measure
and
amount
of
light
in
the
ten
Sefirot.
Instead,
they
indicate
measures
of
impression
of
the
vessel.
The
white
in
the
parchment
of
the
scroll
of
Torah
implies
the
light,
and
the
black,
being
the
letters
in
the
scroll
of
Torah,
indicates
the
quality
of
the
vessels.
Thus,
because
Keter
is
only
discerned
as
the
root
of
the
root
of
the
vessel,
it
is
implied
only
in
the
tip
of
the
Yod.
Hochma,
which
is
the
potential
that
has
not
appeared
in
practice,
is
implied
by
the
smallest
of
the
letters,
namely
the
Yod.
Bina,
in
which
the
potential
is
carried
out
in
practice,
is
indicated
by
the
widest
letter,
the
Hey.
Since
ZA
is
only
the
potential
for
revealing
the
act,
it
is
implied
by
a
long
and
thin
letter,
which
is
the
Vav.
Its
thinness
indicates
that
the
essence
of
the
vessel
is
still
concealed
in
it
in
potential,
in
hiding.
The
length
of
the
line
indicates
that
at
the
end
of
its
expansion,
the
complete
vessel
appears
through
it.
Hochma
did
not
manage
to
reveals
the
complete
vessel
through
her
expansion,
for
Bina
is
still
an
incomplete
vessel;
rather,
it
is
the
operator
of
the
vessel.
This
is
why
the
leg
of
the
Yod
is
short,
implying
that
it
is
still
short
and
did
not
reveal
a
complete
vessel
through
the
force
concealed
in
it
and
through
its
expansion.
Malchut,
too,
is
implied
by
the
letter
Hey,
like
Bina,
which
is
a
wide
letter,
appearing
in
its
complete
form.
It
should
not
surprise
you
that
Bina
and
Malchut
have
the
same
letters
because
in
the
world
of
correction
they
are
indeed
similar
and
lend
their
vessels
to
one
another,
as
in
the
verse,
“And
they
two
went.”
Chapter
Nine
33)
We
should
still
explain
the
meaning
of
time
and
movement
that
we
come
across
in
almost
every
word
in
this
wisdom.
Indeed,
you
should
know
that
spiritual
movement
is
not
like
tangible
movement
from
place
to
place.
Rather,
it
refers
to
a
new
form.
We
denominate
every
new
form
by
the
title
“movement.”
That
innovation,
meaning
a
new
change
of
form
that
has
occurred
in
the
spiritual,
unlike
its
general
preceding
form
in
that
spiritual,
is
regarded
as
having
been
divided
and
distanced
from
that
spiritual.
It
is
considered
to
have
emerged
with
its
own
name
and
authority,
by
which
it
is
exactly
like
a
corporeal
being
that
some
part
departed
from
it
and
moves
about
from
place
to
place.
Hence,
the
new
form
is
called
“movement.”
34)
Concerning
the
spiritual
definition
of
time,
understand
that
for
us,
the
whole
concept
of
time
is
only
a
sensation
of
movements.
Our
imagination
pictures
and
devises
a
certain
number
of
consecutive
movements
that
it
senses
one
by
one
and
interprets
them
as
a
certain
amount
of
“time.”
Thus,
if
one
had
been
in
a
state
of
complete
rest
with
one’s
environment,
he
would
not
even
be
aware
of
the
concept
of
time.
So
it
is
in
spirituality:
A
certain
amount
of
new
forms
is
regarded
as
“spiritual
movements”
which
are
intermingled
in
one
another
by
way
of
cause
and
consequence,
and
they
are
called
“time”
in
spirituality.
Also,
“before”
and
“after”
always
mean
“cause
and
consequence.”
Chapter
Ten
The
entire
substance
that
is
attributed
to
the
emanated
being
is
the
will
to
receive.
Any
addition
in
it
is
attributed
to
the
Emanator.
35)
Know
that
the
will
to
receive
in
the
emanated
being,
it
has
been
clarified
that
it
is
its
vessel.
Know
also
that
it
is
all
the
general
substance
attributed
to
the
emanated
being.
It
follows
that
all
that
exists
besides
it
is
attributed
to
the
Emanator.
36)
Although
we
perceive
the
will
to
receive
as
an
incident
and
a
form
in
the
essence,
but
how
do
we
perceive
it
as
the
substance
of
the
essence?
Indeed,
it
is
the
same
with
essences
that
are
near
us.
We
call
the
first
form
in
the
essence
by
the
name
“the
first
substance
in
the
essence”
since
we
have
no
attainment
or
perception
whatsoever
in
any
substance,
as
all
of
our
five
senses
are
completely
unfit
for
it.
The
sight,
hearing,
smell,
taste,
and
touch
offer
the
scrutinizing
mind
mere
abstract
forms
of
“incidents”
of
the
essence,
formulating
through
collaboration
with
our
senses.
For
example,
if
we
take
even
the
smallest,
microscopic
atoms
in
the
smallest
elements
of
any
essence,
which
are
separated
through
a
chemical
process,
they,
too,
are
merely
abstract
forms
that
appear
that
way
to
the
eye.
More
precisely,
we
distinguish
and
discern
them
by
the
ways
of
the
will
to
receive
and
to
be
received
that
we
find
in
them.
Following
these
operations,
we
can
distinguish
and
separate
these
various
atoms
to
the
very
first
matter
of
that
essence.
However,
even
then
they
would
be
no
more
than
forces
in
the
essence
and
not
a
substance.
Thus,
you
find
that
even
in
corporeality,
we
have
no
other
way
to
understand
the
first
matter,
except
by
assuming
that
the
first
form
is
the
first
matter,
which
carries
all
other
incidents
and
forms
that
follow
it.
It
is
much
more
so
in
the
upper
worlds,
where
tangible
and
imaginary
do
not
apply.