Chapter
Two
Explains
the
ten
Sefirot
of
straightness,
their
emergence
and
evolution
and
what
they
contain.
This
chapter
contains
seven
issues:
1.
The
order
of
the
emergence
of
the
ten
Sefirot
of
straightness.
2.
The
five
parts
in
the
soul
of
the
lower
Adam:
Nefesh,
Ruach,
Neshama,
Haya,
Yechida.
3.
There
is
surrounding
light,
inner
light,
external
vessel
and
inner
vessel
in
both
the
circles
and
the
straightness.
4.
The
light
of
circles
is
the
light
of
Nefesh,
and
the
light
of
straightness
is
the
light
of
Ruach.
The
circles
were
emanated
first,
and
the
straightness
next.
5.
Arich
Anpin
of
circles
shines
for
Abba
and
Ima
of
the
circles
in
the
form
of
windows,
from
the
three
lines
–
right,
left
and
middle
in
him.
The
light
extends
from
them
to
all
the
circles,
and
therefore,
every
detail
that
is
in
the
straightness
also
exists
in
the
circles.
6.
Adam
Kadmon
extends
from
Ein
Sof
until
the
end
of
Atzilut,
contains
all
the
worlds,
and
we
are
not
permitted
to
delve
into
it.
7.
We
do
not
delve
into
the
circles,
but
only
into
the
straightness;
The
order
of
the
emergence
of
ten
Sefirot
of
straightness
1.
Now
we
will
explain
the
second
discernment
of
the
ten
Sefirot,
being
the
light
of
straightness,
which
is
similar
to
three
lines
in
the
form
of
the
upper
Adam.
The
circles
expand
from
above
downward
through
the
aforementioned
line,
which
also
expands
in
straightness
from
above
downward,
from
the
beginning
of
the
upper
top
(1)
of
the
highest
circle,
to
below
the
bottom
of
the
end
of
all
the
circles
from
above
downward.
It
consists
of
ten
Sefirot,
like
the
image
of
a
straight
Adam
(2),
upright
(3),
consisting
of
248
organs
(4)
depicted
as
three
lines:
right,
left
and
middle.
He
consists
of
ten
Sefirot
overall,
and
each
and
every
Sefira
is
divided
into
ten
inner
Sefirot
and
so
on
and
so
forth
indefinitely.
Inner
light
1.
In
each
world
or
Sefira,
the
Keter
is
regarded
as
the
top
of
that
world
or
Sefira.
Malchut
in
each
world
or
Sefira
is
regarded
as
the
bottom
of
that
world
or
Sefira.
The
upper
circle
is
the
Sefira
of
Keter,
and
the
top
of
that
Keter
is
the
Keter
of
the
ten
Sefirot
of
that
Keter.
2.
The
clothing
of
the
Mochin
is
called
Tzelem
[image,
semblance],
from
the
word
Tzel
[shade].
The
illumination
of
straightness,
which
consists
of
the
first
three
Sefirot,
is
called
Adam,
because
it
receives
GAR
clothed
in
Tzelem.
This
is
a
long
issue
and
here
is
not
the
place
to
elaborate
on
it.
3.
The
Rosh
of
every
Sefira
and
Partzuf
consists
of
the
first
three
Sefirot:
Keter,
Hochma,
Bina.
The
seven
lower
Sefirot:
Hesed,
Gevura,
Tifferet,
Netzah,
Hod,
Yesod,
Malchut
in
each
Sefira
and
Partzuf
are
regarded
as
the
Guf
of
that
Sefira
and
Partzuf.
When
they
are
in
the
right
order,
meaning
when
the
lights
of
GAR
are
in
the
vessels
of
GAR
and
the
lights
of
ZAT
are
in
the
vessels
of
ZAT,
the
Partzuf
is
considered
to
be
in
an
“upright”
state.
However,
if
the
lights
of
Guf
are
clothed
in
the
vessels
of
GAR
instead
of
clothing
the
lights
that
should
clothe
there,
then
that
Partzuf
is
not
considered
to
be
“upright.”
It
is
so
because
in
that
state,
the
Rosh
is
not
more
important
than
the
Guf,
since
even
the
Rosh
uses
only
the
lights
of
the
Guf.
This
state
is
called
the
lowering
of
the
Rosh,
in
which
the
Rosh
is
on
the
same
level
as
the
Guf.
4.
There
are
248
discriminations
of
Hesed
in
the
upper
Partzuf,
from
which
extend
248
organs
in
the
lower
ones
(elaborated
in
the
Mishnah,
Ohalot).
Five
parts
in
the
soul
of
the
lower
Adam:
Nefesh,
Ruach,
Neshama,
Haya,
Yechida
2.
There
are
five
types
of
light
in
the
lower
Adam
(5):
Nefesh,
Ruach,
Neshama,
Haya,
Yechida
(6).
They
form
five
levels
(7),
one
above
the
other.
This
is
the
meaning
of
the
five
repetitions
of
the
verse,
“Bless
the
Lord,
O
my
soul,
etc.”
as
mentioned
in
Masechet
Berachot
(page
10,
71),
which
represent
the
five
phases
of
the
soul.
Inner
light
5.
There
is
not
an
essence
in
all
the
worlds,
both
in
the
Upper
Worlds,
as
well
as
in
this
world,
that
do
not
consist
of
the
above
ten
Sefirot,
being
the
four
above
mentioned
phases
and
their
root.
That
is
what
he
means
by
saying
that
these
five
phases
are
also
found
in
the
lower
Adam
of
this
world.
6.
The
vessels
in
the
ten
Sefirot
are
called:
Keter,
Hochma,
Bina,
Zeir
Anpin,
and
Malchut,
and
the
lights
in
them
are
called:
Yechida,
Haya,
Neshama,
Ruach,
Nefesh.
It
is
written
(Midrash
Raba,
82,
26),
that
the
light
of
Yechida
clothes
the
vessel
of
Keter,
and
the
light
of
Haya
clothes
the
vessel
of
Hochma,
the
light
of
Neshama
clothes
the
vessel
of
Bina
and
the
light
of
Ruach
clothes
the
vessel
of
Zeir
Anpin.
The
light
of
Nefesh
clothes
the
vessel
of
Malchut.
7.
You
have
already
learned
that
the
degrees
are
differentiated
according
to
their
refinement
and
coarseness.
The
term
“above”
refers
to
a
greater
refinement
than
the
“lower”
degree.
There
is
surrounding
light,
inner
light,
external
vessel
and
inner
vessel
in
both
circles
and
straightness
3.
Each
of
the
ten
Sefirot
of
circles
has
all
the
above
discernments,
namely
lights
and
vessels
(8).
The
light
is
divided
(9)
into
inner
light
and
surrounding
light,
and
the
vessel
is
divided
(10)
into
externality
and
internality.
The
ten
Sefirot
of
straightness
in
the
image
of
Adam
have
all
those
discernments
too.
Inner
light
8.
The
lights
are
NRNHY
and
the
vessels
are
KHB
ZON.
9.
The
spiritual
division
happened
due
to
the
disparity
of
form
that
was
innovated
there
(see
Part
1,
Chap
1,
item
30).
Higher
than
another
means
more
refined
than
the
other,
and
lower
than
another
implies
being
coarser
than
the
other.
It
is
in
the
disparity
of
form
of
this
coarseness
that
one
is
separated
and
exits
from
the
other,
becoming
lower
than
him.
It
is
known
that
the
lights
are
imparted
from
any
upper
one
to
its
lower
one.
Because
of
that,
the
lower
one
must
receive
the
abundance
in
its
highest
and
most
refined
phase,
while
the
upper
one
imparts
the
abundance
only
from
its
lowest
and
coarsest
phase.
Thus,
the
form
of
the
light
that
comes
from
the
upper
one
equalizes
with
the
form
of
the
vessel
in
the
lower
one,
since
the
coarsest
and
crudest
phase
in
the
upper
one
is
equal
to
the
finest
and
most
refined
phase
in
the
lower
one.
It
turns
out
that
the
lower
one
cannot
receive
all
the
light
that
belongs
to
it,
but
only
a
very
small
part,
as
much
as
its
most
refined
vessel
can
receive.
Its
other
phases,
which
are
not
that
refined,
must
remain
without
their
appropriate
light,
because
of
their
disparity
of
form
from
the
upper
one
that
imparts
to
them.
For
this
reason,
we
find
that
the
light
that
belongs
to
the
lower
one
is
divided
into
two
phases:
The
first
is
the
small
amount
of
light
that
it
receives
from
the
upper
one
inside
its
uppermost
vessel.
That
kind
of
light
that
it
receives
is
called
the
inner
light
in
the
lower
one.
The
second
is
the
full
amount
of
light
that
belongs
to
the
phases
that
remain
in
the
lower
one
and
cannot
receive
due
to
their
disparity
of
form
from
the
upper
one.
That
full
amount
is
regarded
as
remaining
in
the
upper
one
and
not
descending
to
the
lower
one.
It
is
called
surrounding
light
because
it
surrounds
the
lower
one,
meaning
shines
on
it
from
afar,
though
it
is
not
clothed
in
it;
rather
it
is
a
diminished
and
far
illumination.
This
distant
illumination
can
purify
the
coarseness
in
the
lower
one
until
all
the
phases
in
the
lower
one
equalize
in
form
with
the
upper
one.
Then
it
will
be
able
to
receive
the
full
measure
of
the
light
that
belongs
to
it.
This
state
is
called
the
entrance
of
surrounding
lights.
It
means
that
the
surrounding
lights
entered
and
clothed
the
vessels
of
the
lower
one
that
were
refined,
turning
all
of
them
into
inner
light.
10.
Because
the
lights
were
divided
into
inner
light
and
surrounding
light
there
are
now
two
kinds
of
reception
in
the
vessel.
They
are:
reception
inside
the
vessel,
and
reception
in
the
externality
of
the
vessel
(see
Part
1,
Table
of
Topics,
item
102).
The
inner
light
is
received
inside
the
vessel,
and
the
surrounding
light
that
refines
it
from
its
coarseness
is
regarded
as
received
through
the
externality
of
the
vessel,
meaning
without
clothing
inside
the
vessel.
This
division
of
the
vessel
to
internality
and
externality
is
determined
according
to
the
coarseness
and
refinement
in
the
vessel.
That
is
because
only
its
coarseness
is
worthy
of
receiving
the
inner
light,
because
the
vessel
of
reception
of
the
emanated
being
consists
primarily
of
phase
four.
Indeed,
the
first
three
phases
are
not
qualified
to
receive,
but
cause
phase
four
to
appear.
For
this
reason,
each
vessel
is
regarded
as
having
its
own
four
phases
in
the
vessel,
and
the
light
appears
primarily
in
its
phase
four.
That
is
why
she
is
called
the
internality
of
the
vessel
and
its
interior,
where
the
abundance
is
found.
The
three
phases
that
only
make
phase
four
appear
in
the
vessel,
while
they
do
not
receive
themselves,
are
regarded
as
encircling
phase
four
from
the
outside.
It
is
like
the
coarseness
of
a
wall
of
a
corporeal
vessel
that
consists
of
four
layers,
one
surrounding
the
other.
Everything
is
received
only
in
the
interior
of
the
vessel,
meaning
in
the
interior
crust,
while
the
other
three
crusts
of
the
walls
of
the
vessel
only
strengthen
the
interior
crust
so
that
it
has
the
strength
to
tolerate
its
filling.
We
should
understand
spirituality
in
much
the
same
way,
namely
that
phase
four
is
the
primary
phase
that
holds
the
abundance
in
the
vessel.
The
first
three
phases
are
the
reasons
for
the
appearance
of
the
full
power
of
phase
four,
until
she
is
suitable
to
hold
the
abundance,
while
for
themselves
they
are
not
qualified
to
sustain
the
inner
light.
They
are
called
the
externality
of
the
vessel
because
they
are
excluded
from
receiving
the
inner
light.
Phase
three
is
the
externality
of
phase
four;
phase
two
is
the
externality
of
phase
three;
phase
one
is
the
externality
of
phase
two
and
surrounds
all
the
other
phases.
Outside
all
of
them
there
is
yet
another
external
phase,
without
any
coarseness,
which
is
the
root
of
all
four
phases
in
the
vessel.
Know
that
this
totally
refined
phase
is
the
vessel
of
reception
for
the
surrounding
light.
The
reason
for
it
is
that
its
wondrous
purity
enables
it
to
receive
the
illumination
of
the
surrounding
light,
although
it
comes
from
afar.
We
now
learned
about
the
division
of
the
vessel.
Its
internality,
meaning
its
coarsest
phase,
namely
phase
four
in
the
vessel,
receives
the
inner
light.
Its
externality,
meaning
its
most
refined
phase,
the
root
phase
in
the
vessel,
receives
the
surrounding
light
from
afar.
We
should
also
not
ask
why
phase
four
is
not
worthy
of
receiving
because
of
the
power
of
the
restriction
and
the
screen
in
her,
as
we
are
concerned
only
with
the
reflected
light
that
rises
from
phase
four
(see
Inner
Observation).
The
light
of
circles
is
the
light
of
Nefesh,
and
the
light
of
straightness
is
the
light
of
Ruach.
The
circles
were
emanated
first,
and
the
straightness
next
4.
The
difference
between
the
circles
and
the
straightness
relates
to
the
fact
that
the
ten
Sefirot
of
circles
(20)
are
regarded
as
the
light
of
Nefesh.
They
have
inner
light
and
surrounding
light,
internal
and
external.
They
consist
of
ten
Sefirot
of
vessels,
each
consisting
of
internality
and
externality.
There
are
also
ten
Sefirot
of
lights,
where
each
light
consists
of
inner
light
and
surrounding
light.
However,
the
ten
Sefirot
of
straightness
are
regarded
as
the
light
called
light
of
Ruach
(30),
which
is
a
higher
degree
than
the
degree
of
Nefesh.
They
too
consist
of
inner
light
and
surrounding
light,
and
have
ten
Sefirot
of
vessels,
in
each
of
which
there
are
internality
and
externality.
Obviously,
the
Nefesh
was
emanated
first,
and
the
Ruach
next.
Inner
light
20.
All
the
Sefirot
that
can
only
receive
lights
and
have
no
ability
to
bestow
upon
others,
the
light
in
them
is
called
light
of
Nefesh.
It
has
already
been
explained
that
all
the
light
in
the
circles
must
be
received
from
the
light
of
the
line
(see
Part
2,
Chap
1,
item
30).
The
reason
is
that
the
upper
light
cannot
permeate
the
vessels
except
by
a
coupling
with
the
screen
that
raises
reflected
light.
That
is
because
this
reflected
light
connects
the
light
with
the
vessels
(see
Part
2,
Chap
1,
item
30).
Consequently,
the
upper
light
does
not
connect
with
the
vessels
that
do
not
have
that
screen
and
they
cannot
impart
unto
others
from
above
downward.
Instead,
they
can
only
receive
light
from
the
previous
degree,
from
below
upward,
for
their
own
sustenance.
This
light
is
called
the
light
of
Nefesh.
Thus,
because
there
is
no
screen
in
the
above
vessels
of
circles,
the
upper
light
cannot
permeate
them,
and
they
must
receive
light
from
the
line,
but
even
that
is
for
their
mere
sustenance,
and
not
to
bestow.
For
this
reason,
the
light
in
the
circles
is
called
the
light
of
Nefesh.
30.
The
ten
Sefirot
of
Ruach
are
regarded
as
bestowing.
For
this
reason,
the
light
of
Ruach
is
denoted
as
male
light,
meaning
it
bestows.
However,
the
ten
Sefirot
of
Nefesh
are
called
female
light,
meaning
they
receive
and
cannot
bestow.
For
this
reason,
the
ten
Sefirot
of
the
light
of
the
line
are
regarded
as
the
ten
Sefirot
of
Ruach,
indicating
that
they
are
regarded
as
male
light,
namely
bestowing,
as
we’ve
explained
above.
The
Ruach
is
regarded
as
higher
than
the
Nefesh
because
it
bestows
upon
the
Nefesh.
Arich
Anpin
of
the
circles
shines
for
Abba
and
Ima
of
the
circles
in
the
form
of
windows,
from
the
three
lines
–
right,
left
and
middle
in
him.
The
light
extends
from
them
to
all
the
circles,
and
therefore,
every
detail
that
is
in
the
straightness
also
exists
in
the
circles
5.
Even
when
the
ten
Sefirot
are
regarded
as
circles
(40)
one
within
the
other,
they
already
have
all
the
forms
of
reception
of
the
abundance
that
exist
in
the
line
of
straightness
(50).
It
is
so
because
the
circle
of
Keter
(called
Arich
Anpin
after
the
correction
(60))
has
one
foramen
and
window
(70)
on
the
right
hand
side
of
the
circle
(80).
From
there
the
light
of
Arich
comes
to
the
circle
of
Abba
and
shines
to
it
(90).
There
is
yet
another
window
on
the
left
hand
side
of
the
circle
of
Arich.
The
light
reaches
the
left
hand
side
of
the
circle
of
Abba,
which
is
inside
it,
punctures
it
and
makes
a
window
in
it
(100).
The
light
extends
from
there
to
the
circle
of
Ima
inside
the
circle
of
Abba
and
shines
in
it.
Thus,
the
light
that
passes
in
the
left
of
the
circle
of
Abba
is
not
for
Abba
himself;
it
only
passes
there
(200),
but
the
illumination
is
primarily
for
Ima.
It
turns
out
that
Arich
Anpin
shines
for
Abba
and
Ima
together,
just
like
their
straightness.
Even
though
they
are
one
circle
within
the
other,
they
still
have
straight
lines,
(300)
right,
left
and
middle,
in
the
windows
in
them.
The
light
extends
from
there
in
ten
Sefirot
of
circles,
through
completely
straight
lines,
in
every
detail
in
the
ten
Sefirot
of
the
straight
line
of
Ruach.
Inner
light
40.
Meaning
the
five
degrees
KHB
ZON
do
not
extend
in
straightness,
meaning
one
below
the
other,
from
refined
to
coarse,
but
rather
the
five
degrees
are
equal,
and
not
one
below
the
other,
namely
with
greater
coarseness.
Of
course,
there
is
a
differentiation
of
cause
and
effect
between
them,
because
they
do
emerge
from
one
another
and
are
drawn
from
one
another.
For
example,
Hochma
came
from
Keter,
Bina
from
Hochma
and
Zeir
Anpin
from
Bina,
and
Malchut
from
Zeir
Anpin
(see
Inner
light,
Part
1,
Chap
1,
item
50).
However,
that
above
differentiation
of
cause
and
effect
is
defined
by
their
being
one
inside
the
other.
In
that
state,
each
reason
causes
its
consequence:
Hochma
is
caused
by
Keter
and
Bina
is
caused
by
Hochma,
etc.
Thus,
one
within
the
other
means
that
one
is
the
result
of
the
other.
However,
there
is
no
differentiation
of
up
or
down
between
them
whatsoever
(see
Part
1,
Chap
1,
item
100)
50.
Because
that
is
the
impression
of
the
light
from
the
vessel
in
which
it
is
clothed.
Even
when
it
leaves
there
to
go
to
another,
it
does
not
change
its
conduct
from
the
previous
vessel.
Thus,
while
the
light
in
the
line
was
in
straightness,
it
extended
and
descended,
one
below
the
other,
meaning
gained
coarseness
in
a
gradual
order
because
of
the
screen
that
is
found
there
(see
Part
2,
Chap
1,
item
6).
Therefore,
even
after
it
had
left
there
and
came
to
the
ten
Sefirot
of
circles,
which
do
not
have
a
screen,
and
after
it
was
compelled
to
become
round
in
them,
it
still
did
not
change
its
conduct
of
expansion
from
degree
to
degree.
For
example,
when
the
light
of
the
line
comes
to
the
Sefira
of
Keter,
it
becomes
round
there,
meaning
it
adopts
the
shape
of
the
vessel,
in
which
case
there
is
no
distinction
of
above
and
below.
However
when
the
light
expands
from
the
circle
of
Keter
to
the
circle
of
Hochma,
it
does
not
become
round,
but
extends
in
straightness,
distinguishing
between
above
and
below.
Consequently,
the
Sefira
of
the
circle
of
Hochma
stands
below
the
circle
of
Keter
and
consists
of
greater
coarseness,
because
their
form
is
not
the
same.
In
much
the
same
way,
when
light
moves
from
Hochma
to
Bina,
it
extends
in
straightness.
It
is
therefore
considered
that
Bina
is
below
Hochma,
meaning
it
is
coarser
than
Hochma,
and
this
is
also
the
rule
for
all
the
Sefirot.
The
ten
Sefirot
of
circles
are
of
equal
form,
without
discriminations
of
above
and
below
in
the
vessels.
However,
there
is
still
a
discrimination
of
above
and
below
in
them
because
they
do
receive
the
abundance
by
means
of
the
ten
Sefirot
of
the
line
of
straightness.
60.
After
the
four
worlds
ABYA
were
formed,
each
Sefira
became
a
complete
Partzuf
with
Rosh,
Toch,
Sof.
Because
of
that
they
were
given
different
names:
the
Partzuf
that
originated
from
Keter
was
named
Arich
Anpin,
the
Partzuf
that
originated
from
Hochma
was
named
Abba,
and
the
Partzuf
that
originated
from
Bina
was
named
Ima.
The
Partzuf
that
was
made
from
the
six
Sefirot
HGT
NHY
was
named
Zeir
Anpin
and
the
Partzuf
that
originated
from
Malchut
was
named
Nukva
[female].
The
meaning
of
these
names
will
be
explained
in
their
places.
70.
You
already
know
that
because
of
the
light
of
the
ten
Sefirot
of
the
line
that
is
received
in
the
circles,
all
the
phases
of
straightness
are
necessarily
imprinted
in
the
circles
as
well
(see
item
50).
This
phase
in
the
line,
which
is
called
screen,
whose
reflected
light
connects
the
upper
light
in
the
vessels,
is
imprinted
in
the
circles
as
well,
but
without
its
coarseness.
This
is
because
this
coarseness
cannot
rise
from
a
lower
degree
to
a
higher
one
whatsoever,
because
of
the
fact
that
the
upper
one
does
not
have
the
same
coarseness
as
the
lower
one,
and
that
is
what
makes
it
“upper.”
Only
the
“gap”
that
this
screen
reveals
in
the
lower
degree
(in
the
ten
Sefirot
of
straightness)
rises
from
the
screen
of
the
line
of
straightness
and
is
imprinted
in
the
circles.
This
“gap”
from
the
screen
is
called
a
window.
As
a
window
is
placed
in
a
room
to
bring
the
light
into
that
room,
so
this
screen
reveals
the
ability
of
the
reflected
light
to
connect
the
light
with
the
emanated
being.
Thus,
if
the
screen
disappeared,
the
light
would
also
disappear
from
the
emanated
being
and
he
would
remain
in
the
dark,
as
if
the
window
had
been
shut.
Thus,
when
we
refer
only
to
the
gap
from
the
screen,
excluding
its
coarseness,
we
refer
to
it
as
a
window
or
a
foramen.
80.
This
means
that
it
was
imprinted
in
the
right
and
left
that
operated
in
the
ten
Sefirot
of
straightness.
90.
The
above-mentioned
window
created
a
discrimination
of
extension
and
descent
of
light
there.
It
means
that
it
gradually
gained
coarseness,
and
thus
each
lower
degree
became
coarser
than
its
preceding
one.
The
text
“From
there
the
light
of
Arich
comes
to
the
circle
of
Abba
and
shines
to
it,”
means
that
because
of
the
window
the
light
received
coarseness
and
descended
to
Abba
of
circles.
In
other
words,
Hochma
was
lowered
and
is
no
longer
equal
to
Keter
of
circles,
as
it
was
before
they
received
the
light
of
straightness
through
the
window.
The
same
principle
applies
in
Bina
below
Hochma.
100.
This
window
was
made
in
the
Sefirot
together
with
the
descent
of
the
light
to
it
from
the
upper
circle.
It
means
that
then
this
light
imprinted
in
it
the
screen
that
is
contained
in
it.
That
is
why
it
is
considered
that
the
light
punctured
it
and
made
a
window
in
it.
200.
Has
already
been
thoroughly
explained
above
(Part
2,
Chap
1,
item
4).
300.
The
light
descends
from
circle
to
circle
by
way
of
extension
in
straightness,
in
straight
lines.
However,
this
is
not
regarded
as
an
actual
correction
of
the
three
lines
that
descend
from
the
screen
and
contain
the
male
light
with
which
to
bestow
upon
others.
These
lines
of
circles
have
no
power
for
bestowal
because
they
come
down
as
windows.
The
windows
suffice
only
for
receiving
the
light
for
themselves,
but
not
to
impart
it
to
others.
This
is
the
rule:
“Without
a
screen,
there
is
no
male
light,
only
female
light,
meaning
light
of
Nefesh.”
Adam
Kadmon
extends
from
Ein
Sof
to
the
end
of
Atzilut,
contains
all
the
worlds,
and
we
are
not
permitted
to
engage
in
it
6.
This
Adam
Kadmon
(400)
extends
from
one
end
to
the
other
(1),
from
the
upper
end
to
the
lower
end
throughout
the
above
space
of
Atzilut.
All
the
worlds
are
contained
in
that
Adam,
but
we
have
no
permission
whatsoever
to
delve
and
speak
of
this
Adam’s
internality
and
self
(2).
Inner
light
400.
We
should
not
wonder
at
the
use
of
the
name
Adam.
It
is
written
(Midrash
Raba,
Bereshit
27):
“Rabbi
Yudah
said:
‘Great
is
the
power
of
prophets
who
resemble
a
form
with
its
Maker,
as
it
is
written:
‘And
I
heard
the
voice
of
a
man
between
the
banks
of
Ulai
etc.’
‘and
upon
the
likeness
of
the
throne
was
a
likeness
as
the
appearance
of
a
man
upon
it
above.’”
The
reason
will
be
explained
in
its
appropriate
place.
1.
It
means
that
it
connects
everything
from
Ein
Sof,
the
most
refined
of
all
the
worlds
down
to
the
middle
point,
the
coarsest
phase
in
all
the
worlds.
Thus,
the
entire
reality
before
us,
upper
ones
and
lower
ones,
are
its
branches,
which
have
cascaded
from
it,
hang
on
it,
and
clothe
it.
This
is
why
it
connects
all
of
them.
2.
The
internality,
meaning
the
light
of
Ein
Sof
that
is
clothed
in
Him,
and
His
self,
is
considered
the
GAR
in
Him.
It
has
already
been
explained
(Introduction,
item
27)
that
we
have
no
permission
to
speak
of
any
discernment
of
GAR
in
any
degree
or
Partzuf,
even
in
the
world
of
Assiya.
However,
we
are
permitted
to
engage
in
the
ZAT,
even
the
ZAT
of
GAR
of
Adam
Kadmon.
The
circles
came
out
first,
and
the
straightness
next.
We
do
not
engage
in
the
circles,
but
only
in
the
straightness
7.
In
the
beginning,
the
ten
Sefirot
came
out
through
the
circle
(3),
one
within
the
other.
Afterwards,
within
the
circles,
they
extended
in
straightness
as
an
image
of
one
Adam,
throughout
the
length
of
the
above-mentioned
circles
(4).
Still,
we
have
no
dealings
with
the
circles
(5)
but
only
with
the
straightness.
Inner
light
3.
It
has
already
been
explained
that
the
circles
appeared
immediately
after
the
restriction
and
the
departure
of
the
light.
After
that
the
straightness
appeared
in
such
a
way
that
the
circles
were
regarded
as
the
cause
and
the
reason
for
the
light
of
the
line.
Because
of
that
they
are
also
considered
to
be
preceding
it.
4.
Meaning,
from
the
top
end
to
the
bottom
end.
Observe,
for
example,
an
imaginary
corporeal
length.
Doing
that
will
bring
you
to
know
its
spiritual
root.
We
understand
an
imaginary
length
by
three
discernments:
its
top
end,
its
bottom
end,
and
the
distance
between
them.
You
can
distinguish
a
spiritual
length
precisely
by
the
same
way:
first,
you
find
its
bottom
end,
meaning
its
last
and
coarsest
phase,
such
that
there
is
no
lower
coarseness
than
that.
From
knowing
the
bottom
end,
you
will
immediately
find
the
top
end
too,
because
the
measure
of
the
coarseness
at
the
bottom,
is
also
the
measure
of
the
level
of
the
reflected
light
(see
Inner
Observation,
item
86).
For
example,
the
coarseness
of
phase
four
within
phase
four
reaches
the
level
of
the
Keter
of
Keter;
the
coarseness
of
phase
three
within
phase
four
reaches
only
as
high
as
the
Keter
of
Hochma,
and
phase
two
within
phase
four
reaches
only
as
high
as
the
Keter
of
Bina,
etc.
Thus,
by
knowing
the
bottom
end,
the
top
end
immediately
becomes
known
as
well.
Once
you
know
both
ends
of
a
degree,
you
naturally
know
the
distance
between
them
too.
That
is
because
a
spiritual
distance
means
a
disparity
of
form
between
two
discernments.
The
measure
of
the
disparity
of
form
determines
the
distance
between
them.
For
example,
if
the
bottom
end
is
phase
one
within
phase
four,
then
the
top
end
reaches
only
as
high
as
the
Keter
of
ZA.
In
that
instance,
the
distance
is
not
so
great.
But
if
the
bottom
end
is
phase
two,
then
the
top
end
will
be
the
degree
of
Keter
of
Bina.
Thus,
the
distance
would
be
of
two
levels
of
coarseness,
which
are
phase
one
and
phase
two.
If
the
bottom
end
consists
of
coarseness
of
phase
three
within
phase
four,
then
the
top
end
would
be
the
Keter
of
Hochma.
In
this
case,
the
distance
would
be
that
of
three
levels
of
coarseness,
and
so
on
by
the
same
way.
5.
This
is
because
the
circles
surround
the
first
three
Sefirot
of
straightness
(see
Part
2,
Chap
1,
item
90).
It
is
known
that
their
vessels
are
far
superior
to
GAR
of
straightness.
However,
you
already
know
that
we
are
forbidden
to
study
and
speak
of
the
GAR.
For
this
reason
we
have
no
permission
to
study
the
circles.