1. The ARI spoke very little of the ten Sefirot of circles. Even the words he did say seem to be filled with contradictions. However, it is impossible to elaborate on them because they are regarded as the first three Sefirot, which we are forbidden to delve into.

Nevertheless, the little that the ARI did write should be explained elaborately, enough to accomplish the goal that the ARI had aspired for, meaning as much as it is necessary to understand the interconnections in this wisdom.

In the ten Sefirot of circles, the outer is the more important.‎

2. We shall begin with a general understanding of the matters. The ARI divides reality into two discernments: circles and straightness. This means that all the Partzufim in the five worlds, Adam Kadmon, ABYA and this world, consists of ten Sefirot of circles and ten Sefirot of straightness.

We saw that in the Sefirot of circles, more external is better, and more internal is worse. The uppermost circle, the closest to the surrounding Ein Sof that encircles the entire reality, whose name is Keter, is the best among them.

Inside it there is a second circle, called Hochma, which is worse than Keter through the innermost sphere, which is this world, the worst of all the circles, which is darkness without any light, and full of filth. Thus, the more internal the circle is, the worse it is, and the more external the circle is, the better it is.

In the ten Sefirot of straightness, the inner vessel is more important.

3. It is the opposite with the Sefirot of straightness, in which the more internal is better. That is because the first and innermost ten Sefirot of straightness are the ten Sefirot of the world of Adam Kadmon. They are called the line that expands from Ein Sof and extends almost as low as this world, but without touching it.

Its externality is clothed by the ten Sefirot of straightness of the second world, called the world of Atzilut, whose merit is lower than that of the world of Adam Kadmon. The externality of the world of Atzilut is clothed by the ten Sefirot of straightness of the world of Beria, which is worse than the world of Atzilut. It follows in the same manner until the ten Sefirot of straightness of the world of Assiya, the worst of all the worlds, which clothes the externality of all the worlds.

Thus, in the Sefirot of straightness, more external is worse, and inner is better, the opposite of the ten Sefirot of circles. Indeed, a profound and great concept is presented here in this oppositeness between the Sefirot of circles and the Sefirot of straightness, which should be studied thoroughly.

Two kinds of reception in the vessel: A. through its interior, B. through its exterior.

4. You already know about the middle point in Ein Sof, where the restriction took place and the light departed from that point and became an empty space (see Part 1, Chap 1, item 50). It explains that it is called the “the middle point” to indicate that it does not receive through its internality and Toch, but only through its externality, from its surroundings. It receives the light without any limitation and measuring because the one that receives from the externality does not limit the light.

As a result, we have two kinds of reception in the vessels: The first kind is receiving through its exterior, and the second kind is receiving through its interior. We must thoroughly understand with which internality and externality we are engaging here, as this certainly does not refer to a place or an area by which you might imagine externality and internality.

The first three phases only cause the appearance of phase four, but they cannot receive; they are like four layers in the wall of the vessel.

5. You already know that the term “spiritual vessel” refers to the desire in the emanated being to receive its abundance from Ein Sof. Also, you already know that this desire has four phases, one below the other. In other words, this vessel, being the above will to receive, can perform its task only after it gradually passes through the above four phases.

The first phase is a very faint desire; phase two is greater than phase one, etc. Phase four is the full measure of the desire as it should be for the final completion of the vessel.

The reason for it has already been explained (see Part 1, Chap 1, item 50). Since the form of this will to receive is absolutely opposite to the will to bestow in the light of Ein Sof, it cannot appear all at once, but only gradually. It starts from the will to bestow in the root, called Keter, continues to the coarser which is a little different from it, being phase one. From there it continues to the coarser, namely phase two, and so on by the same way until phase four, which is absolutely opposite to the form of the light. She, specifically, is able to serve as a vessel in the emanated being.

However, the will to receive in the previous three phases is not disclosed enough to serve as a vessel for reception. Thus only phase four is regarded as the vessel for reception in the emanated being, and for this reason, it is called the internality and the Toch of the emanated being. Phase three in the desire is considered to be outside phase four; phase two is outside phase three, and phase one is outside phase two. The phase of Keter is the most external.

Like a corporeal vessel that contains four layers one on top of the other, the abundance in that vessel is certainly received in the fourth, innermost layer. The three more external layers that surround it are only there as support for the innermost fourth layer. Here too, the light is received only in phase four, while the three first phases are exterior to it, present only because it is impossible for phase four to appear at once, but only by cascading, as we have explained above.

6. Now you have thoroughly learned about the internality and externality that we must distinguish in every vessel. Because there are four phases in every vessel, the last of them is called the Toch and the internality of that vessel; it is the essence of the reception in the vessel. The phases that precede it are meant to reveal the final phase, and are therefore regarded as the externality of the vessel.

The farther the degree is from the last phase, the more external it is considered to be. You should also know that phase one is more refined than phase two, and phase four is the coarsest. It turns out that internality and coarseness are one and the same thing and the reason that phase four is regarded as the one that receives the abundance is because she is the most coarse.

Similarly, externality and refinement are one and the same, because her desire is faint and refined, and thus closer to the Emanator. For this reason, it is the most external, meaning the farthest from reception, which is internality and Toch.

Closeness to and remoteness from the Emanator are evaluated according to the measure of reception in the emanated being.

7. This is what the ARI wrote about the Sefirot of circles, that the more external is better and closer to the Emanator. That is because the phase of the root, called Keter, is the most refined and closest in form to Ein Sof, meaning closest to the Emanator. It designates her as the most external, meaning farthest from the Toch and the internality, meaning reception.

After her comes phase one, which is more internal than the Keter, meaning closer to reception. Phase two is more internal than her, meaning closer to phase four, being the phase of reception. Thus, phase four is the actual internality, meaning the abundance is received in her. For this reason, her form is also the farthest from the Emanator.

`

8. In the ten Sefirot of straightness there is the matter of reflected light that rises from the coupling of the screen with the upper light. The amount of reflected light is measured by the coarseness in the screen that performs the coupling with the upper light. The greatest coarseness in the screen, namely phase four, reveals a full measure of ten Sefirot, as high as Keter. If the amount of coarseness in the screen is less by one phase, consisting only of phase three, it reveals ten Sefirot that have the level of Hochma, and the Keter is missing. If all it has is the coarseness of phase two, it only reveals ten Sefirot, where each has the level of Bina, without the degrees of Keter and Hochma. If the screen has only the coarseness of phase one, it only reveals ten Sefirot where each has only the level of Zeir Anpin. Finally, if the screen is refined and hasn’t even the coarseness of phase one, it does not reveal any level, only the discernment of Malchut. The reason for this will be explained below, in part three.

Chapter Two

Explains the five primary discernments in the five worlds of AK and ABYA; contains six issues: 1. The five worlds called AK and ABYA, which are differentiated by the four levels of coarseness in the screen. 2. The upper one bestows upon the lower one only through the coarsest, and the lower one receives only through the most refined. 3. The reason for the departure of the light from the three phases that preceded phase four, though only phase four was restricted. 4. Explanation of coupling by striking. 5. What is the reflected light that rises from below upward through coupling by striking? 6. The reflected light that rises from the coupling by striking becomes a vessel of reception for the upper light instead of phase four.

The differentiation between the five worlds of AK and ABYA is primarily according to the coarseness of their screen. In AK it is phase four.

9. Know that what distinguishes the five worlds of AK and ABYA of straightness from one another is the measure of the coarseness of the screen of their vessels. The screen of the vessels in the world of Adam Kadmon is very coarse, meaning the coarseness of phase four, the greatest coarseness in all the worlds.

Therefore, its ten Sefirot are complete, meaning all of them are at the degree of Keter, the closest to Ein Sof, which is the first and most important world, extending from end to end: from Ein Sof to this world.

For this reason, it is also considered to be positioned in the internality of all the worlds, for you already know that internality and coarseness are one and the same. Because the screen in the vessels of Adam Kadmon is of phase four, meaning with the greatest coarseness, it is therefore the most interior.

The world of Atzilut is from the screen of phase three. Therefore, it is external to AK, which is phase four.

10. The screen in the vessels of the world of Atzilut is not as coarse as that of the world of AK because the coarseness in the screen of Atzilut is only of phase three. Consequently, none of the ten Sefirot of straightness of Atzilut reach higher than the degree of Hochma and they lack Keter.

Hence, they are evaluated as low compared to the ten Sefirot at the level of Keter in the world of Adam Kadmon. They are also considered exterior compared to the ten Sefirot in AK. This is because the coarseness of phase three is exterior to phase four, and refinement and externality are one and the same. Consequently the world of Atzilut becomes clothing, meaning externality that clothes the interior world of AK.

The screen of Beria stems from phase two, which makes it external to Atzilut.

11. The screen in the vessels of the ten Sefirot of the world of Beria is even more refined than that of the world of Atzilut, consisting only of the coarseness of phase two. Thus, the level of its ten Sefirot does not reach higher than Bina.

Therefore the world of Beria is regarded as being exterior to Atzilut, where there is coarseness of phase three, making it interior to the world of Beria, which is only the coarseness of phase two. Thus, the world of Beria is considered to be external, clothing the world of Atzilut.

The screen of Yetzira is from phase one, making it external to Beria.

12. The screen of the world of Yetzira consists only of the coarseness of phase one, the faintest. Therefore, the ten Sefirot of the world of Yetzira reach a low level, only as high as Zeir Anpin- lacking the first three Sefirot: Keter, Hochma and Bina.

This makes the world of Yetzira more external than the world of Beria, where there is coarseness of phase two, which is internal to the coarseness of phase one in the world of Yetzira. For this reason, the world of Yetzira is regarded as external, clothing the world of Beria.

The screen of Assiya comes from the root coarseness. This is why it is the most external of all.

13. The screen in the ten Sefirot of straightness in the world of Assiya is completely refined, lacking any coarseness. Consequently, there is no issue of coupling in order to raise reflected light with the upper light in it.

Because they do not have reflected light, they also do not have upper light, because the upper light cannot be in a Partzuf where there is no reflected light. Therefore, these ten Sefirot have only the degree of Malchut lacking the first nine Sefirot: Keter, Hochma, Bina, and Zeir Anpin (containing the six Sefirot HGT NHY).

Because their screen is more refined than in all the previous worlds, they are naturally regarded as exterior to them as well. That is because you already know that refinement and externality are one and the same.

Thus, the world of Yetzira whose vessels still have the screen of phase one is regarded as an internal world compared to the world of Assiya, and the world of Assiya is regarded as external to and clothing the world of Yetzira and all the other worlds for it is the most refined of them all.

An inverse relation between the bestowal of the light and the clothing of the light.

14. This may be surprising, for it is reasonable to think that the more important light should clothe the more refined vessels because the form of the refined vessel is closer to the light. Thus, why is it said here that the greater the coarseness, the greater the degree?

Indeed, we should know that the issue of the clothing of the light in the vessels is an issue in and of itself, and the bestowal of the upper light to the Partzuf is a different issue altogether. They are far apart and have an inverse relation between them from one end to the other.

The rule is that the upper one bestows only with its coarsest part, while the lower one receives only with its most refined part. We must thoroughly understand this, as it is a vital key in the wisdom.

The restriction was only on phase four.

15. In order to understand this, we need a thorough understanding of the issue of restriction and line, for you already know that the restriction was only on phase four, called Malchut of Ein Sof, or the “middle point.” There is a simple reason for it: restriction means detainment from wanting to receive. In other words, one stops oneself from receiving the abundance from the light of Ein Sof. Thus, the restriction applies only to the receiving vessel. Since there is no other vessel of reception there but phase four, hence the restriction applies only to phase four.

It has already been explained above that the three phases that preceded phase four are not regarded as vessels of reception but only as causes. This means that the consequence of their emanation is the appearance of this vessel for reception, being phase four. That is why the restriction does not apply to them but only to the middle point, being phase four.

The light departed entirely because there was no other vessel of reception other than phase four.

16. Therefore, since she diminished her desire from phase four, the light departed from the three former phases as well. That is because they do not have other vessels of reception with which to hold the light.

Even the lights that do belong to the three previous phases must be received in phase four, because they do not have their own vessels of reception. Thus, because phase four stopped receiving, the entire light instantly vanished.

There were only the first three phases in the light of the line.

17. After the light departed because of the restriction, she drew the light from Ein Sof once more in the form of a line. This means only a small amount of light, containing only the first three phases of the will to receive, without phase four (see Part 1, Chap 2, item 2).

We’ve explained that there are no vessels of reception in the first three phases of the desire. We should therefore ask: “How can light be received without vessels of reception? After all, these three phases do not contain any form of reception in them. Moreover, phase four, the only vessel for reception in the Partzuf, is here only as a line.”

Explaining coupling by striking.

18. Since the restriction is only from the perspective of the emanated being and not at all from the Emanator, the upper light is not at all meticulous about the restriction that the middle point performed. Because of that, it is considered that the upper light descends to phase four as well; but phase four detains it from appearing within her, due to the prior restriction on phase four before that light came.

The books call this state coupling by striking. It is like two objects where one wants to break through and pass over the fence and the boundary that the other erected. However, the other stands firmly against it and prevents the first from trespassing. In that state each of them is striking the other’s boundary.

It can also be compared to two solid matters because the nature of the liquid lets other things permeate and mix with it, and soft matters too let other matters permeate them a little and push their upper shell. However with two solid matters, one does not let the other push it from its boundary even a little. As a result, when two hard objects meet, they strike one another since the encounter itself is the cause of this striking.

The same applies to the expansion of the upper light from Ein Sof: its conduct is to fill phase four too in the same way it is in Ein Sof. For this reason, the light does indeed come down to clothe phase four, but the force of the restriction of phase four detains it and does not let it descend to her. Consequently, this encounter of the upper light with the force of the restriction is called coupling by striking. This means that each of them interrupts and detains the passage of the other, because the conduct of the light of Ein Sof is to fulfill phase four, and phase four herself has the conduct of rejecting the upper light and not receiving it.

Explaining reflected light.

19. A new light was born and emerged by the above encounter and striking. Like sunlight on a mirror, meaning on a glass that is painted on the other side, the lines of the sun cannot pass through the mirror because of the paint on the other side. Consequently, the lines of the sun return backwards and produce a glitter of light.

In much the same way, when the upper light meets the force of the restriction in phase four, called screen, this screen turns it back to its root. However, in this case there is no issue of concealment. On the contrary, the return of the upper light from phase four upwards is regarded as a new and special light. It mounts the upper light, clothes it and holds it within. Because of that, it is regarded as a vessel that receives the upper light.

The reflected light becomes a vessel of reception instead of phase four.

20. You should know that there are no other vessels of reception in the Rosh of every Partzuf, other than the above reflected light. The entire force of reception in this reflected light comes because it is born and stems from the striking in phase four. Because it is a consequence of phase four, it becomes a vessel of reception like it. This matter will be explained in full in Part 3, for it belongs there.

Reflected light was the vessel of reception in the line.

21. Now you can understand what we asked above: “How can the upper light expand only in three phases, while there are no vessels of reception in these phases?” From the preceding explanation you can see that now, the reception of that light also stems only from phase four. However, it is accepted in the vessel of reception of the reflected light that rises from the coupling by striking in phase four.

This reflected light is regarded as a vessel for reception in the line that extends from Ein Sof into the space, being exactly like phase four herself, namely reception from Ein Sof. Thus, now after the restriction that was missing in phase four, the reflected light that is generated by the screen in her takes her place.

The vessels of ten Sefirot of Rosh are but roots for the vessels.

22. It has already been explained that although there are four phases in the will to receive, not all of them are regarded as vessels for reception, but only phase four. We have also learned that the vessel for the reception of this line, which extends from Ein Sof into the space after the restriction, is actually the reflected light that ascends from the screen in phase four. Because it stems from phase four, she renders it capable of being a vessel of reception.

It will be explained that this reflected light does not complete its qualification of becoming a vessel for reception before it expands from its screen downwards. Consequently, the screen expands once more into four degrees, up to phase four, and these are the real vessels of the above line.

However, the first four phases that were emanated by the power of coupling by striking from the screen upward to the root, are regarded only as the roots of the vessels. Because the force of the screen cannot ascend with that reflected light from its place upward, hence there is only light there, without any coarseness of screen. Hence, these are not real vessels, but only roots for them.

Afterwards, when this reflected light expands downwards from the place of the screen, it leads the coarseness of the screen with it, and becomes the real vessels.

Chapter Three

Explains the self and the substance in the vessels; contains two issues: 1. Three fundamental discernments in the vessels: a. The self of the substance in them; b. The force of restriction in them; c. The screen in them. 2. There are two discernments in the substance itself, which is in the vessels: a. Malchut of the upper one that became the first substance in the lower one; b. The light that extends into that first substance is regarded as the lower one itself.

Detailed explanation of the four phases of the desire.

23. Now there opens before us a way to understand our previous question about the order of the Sefirot of straightness, in which the coarser is higher and more important. This is opposite from common sense; according to common sense, the more refined vessel should clothe the higher and more important light, and the coarse vessel should clothe a lesser light.

You can understand it from the aforementioned, but we should first elaborate on the meaning of the four phases in the desire, which are the vessels of the ten Sefirot called: Hochma, Bina, Zeir Anpin (which consists of six Sefirot HGT NHY), and Malchut, and their root, called Keter, which need an elaborate explanation.

Three discernments: the substance of the vessel: the force of restriction in the vessel; the screen in it.

24. There are three fundamental discernments in these vessels: The first is the self of the substance of the vessel. The second is the force of restriction in her, meaning the retirement from the great will to receive, through its own independent choice, and not because of the authority of the upper one. The third is the screen, meaning the retirement from the great will to receive by the authority of the upper one. This is a compelled retirement, not a mindful one. We will explain them one at a time.

The four degrees of the will to receive are the substance of the vessel.

25. You already know that the substance of every vessel consists of four degrees of the will to receive, one below the other. The upper one is the reason and the cause of the emergence of its lower one. The root is the cause for the emergence of the desire in phase one; phase one is the cause for the emergence of the desire of phase two; phase two is the cause for the emergence of the desire of phase three; phase three is the cause for the emergence of the desire of phase four.

This compelled sequence of cause and consequence has already been thoroughly clarified in Part One (Inner Light, Chap 1, item 50, study it there well for I wish to avoid the repetition of that long text unnecessarily. However, you should study these things in depth as I rely on them in the continuation of my henceforth explanation).

Two discernments in each phase: what it has from its superior; what it has from its own essence.

26. We should note that there are two discernments in each phase of these four phases: The first is the amount of substance that came to it by its own cause. The second is the amount of substance in its essence, which is activated by the light that is clothed in it. It is known that the desire in a degree is called by the name of the Malchut of that degree. Even where no recognition of a vessel is discerned, meaning in Ein Sof, we still denominate the desire there by the name Malchut of Ein Sof. Concerning “He and His name are one, it is known that “name” is an appellation of Malchut, and “His name” is “desire” in Gematria.

Malchut of Keter descended and became the substance in the Sefira of Hochma.

27. Now we shall explain the two discernments that we should make in each of the four phases: The root of the degree, the discernment of the instilling of the light of Ein Sof on it, is called the Keter of that degree. It is known that in the upper light there is only the will to bestow and to do good to others, meaning to the entire reality that exists in the worlds that He created. However, there is nothing in Him of the will to receive, as is written in Inner Observation Part 1. Malchut of Keter is the cause for phase one. That is because the desire in the upper one becomes a compelling must in the lower one.

Thus, the will to bestow and to do good, which is Malchut of Keter, became the “will to receive” in phase one, called Hochma. It is regarded as though Malchut of Keter herself came down and clothed and became the will to receive of phase one, meaning its actual substance. It is so because the desire in phase one is the substance in that phase, and the upper light, called Haya, is clothed in that substance. Hence it is considered that Malchut of Keter became the substance of the Sefira called Hochma. This is the first discernment that should be made in the substance of phase one.

After the appearance of the light of Hochma, the vessel of Hochma itself emerged.

28. The second discernment is that after the upper light, called Haya, expanded in Malchut of Keter, which is the aforementioned substance of Hochma, Malchut of Keter received the real substance of phase one. It means that although Malchut of Keter, namely the will to bestow that is included in the upper light, became a will to receive and the first substance of phase one, it was sufficient only to be a root for phase one, meaning for this will to receive to draw the upper light into it.

We can denominate it as the first substance of the Sefira Hochma, for it is still regarded as emanator and Keter. It shifts from being emanator and Keter to being emanated being and Hochma, called phase one, only after the aforementioned will to receive extends the light of Haya that is related to it. Then it stops being regarded as an emanator and is regarded as an emanated being or Hochma. Study it thoroughly and you will not miss the aim.

Now you have learned the two discernments in the vessel of Hochma: the first is Malchut of the upper one, meaning before she drew her light, and the second is called the vessel of Hochma itself, namely Malchut of Hochma. That is because the vessel is always called Malchut.

Malchut of Hochma became the first substance in Bina. With the emergence of her light, the vessel of Bina herself emerged.

29. The same is observed in the substance of phase two, called Bina. Her cause is the desire in phase one, called Hochma, meaning only Malchut of Hochma. The desire in the degree is always called the vessel or Malchut of the degree. This Malchut of Hochma clothed and became the first substance of the Sefira of Bina, so as to extend the light that is related to her. This is the first discernment in the substance of phase two, called Bina. When she then extended the light that is related to her, called Neshama, her substance emerged from being Malchut of Hochma, which is phase one, and acquired its own form, meaning the actual phase two, called Bina.

Malchut of Bina became the first substance in Zeir Anpin. With the emergence of his light, the vessel of Zeir Anpin himself emerged.

30. In this way you will also learn the substance of phase three, called Zeir Anpin. Malchut of Bina is its cause, and she became the first substance of Zeir Anpin, namely phase three, so as to draw the light that is related to it, called Ruach. The second discernment is that after he extended and received his light, his substance stopped being regarded as Malchut of Bina, and received the form of Malchut of Zeir Anpin.

Malchut of Zeir Anpin became the first substance in Malchut. With the emergence of her light, the vessel of Malchut herself was revealed.

31. So are the two discernments in the substance of phase four: Malchut of Zeir Anpin is her cause, which clothed and became the first substance of phase four, called Malchut. When she received sufficient light of Nefesh that is related to her, Malchut of Zeir Anpin departed from Zeir Anpin to become phase four, meaning regarded as Malchut of Malchut.

The above vessels of reception are only for extension.

32. Understand that although we have clarified and ascribed a discernment of reception in each and every phase in and of itself, it relates only to the drawing of light, where each phase draws for itself its respective light. However, the true vessel, which merits the name “vessel of reception for the emanated being,” is specifically phase four, and not the three preceding phases.

Chapter Four

Explains the accurate meaning of the four phases of coarseness, as our sages wrote about the four phases (Pesachim 25): 1. Impossible and not intending. 2. Possible and not intending. 3. Impossible and intending. 4. Possible and intending.

Explanation of the four phases in the desire according to the four discernments in possible and intending.

33. In order to provide an accurate and elaborate explanation, I will now clarify it through the words of our sages (Pesachim 25): “It is said: Pleasure that comes to a person against his will, Abaie [name of a sage] said – permitted; Raba [name of another sage] said – “forbidden,” “possible and intending,” “impossible” and “intending,” the whole world does not dispute that it is forbidden. Impossible and not intending, the whole world does not dispute that it is permitted. They disputed over possible and not intending, and RASHI interpreted that it is possible, possible for him to be separated. Intending, he intends to come near in order to enjoy it, like a scent of sin, see there.

First discernment is impossible and not intending.

34. Four discernments of receiving pleasure are found in their words: The first discernment is “impossible” for him to be separated and “not intending” to come near and enjoy. That is because by receiving forbidden pleasure in such a way, the entire world does not dispute that it is permitted. The reception and the desire do not matter when there isn’t a way or a choice not to receive, and there is also no desire to draw near to the forbidden in order to enjoy it.

Second discernment is possible and not intending.

35. The second discernment is possible for him to be separated, and not intending to draw near and enjoy. Regarding the reception of forbidden pleasure in this way, Abaie and Raba dispute: Abaie thinks that although it is possible, meaning that there is a choice to draw far and refrain from enjoying the forbidden, it is still permitted to draw near and enjoy it because he is not intending.

In other words, because there is no desire in his heart to draw near the forbidden, it is not regarded as reception, although he does draw near and he enjoys the forbidden. Raba said that because he can also refrain from approaching in order to enjoy the forbidden, he is forbidden to come near and enjoy. It is so even if he has no desire to draw near and enjoy.

Third discernment is impossible and intending.

36. The third discernment is impossible and intending. This means that it is impossible to be separated and to draw far from the forbidden so as to refrain from enjoying it. Intending means having a desire to enjoy the forbidden. There is no dispute in the whole world that reception of a forbidden pleasure in such a way is forbidden. Although he cannot, and has no way to separate himself from the forbidden and refrain from enjoying, because he has a desire in his heart to approach and enjoy, this desire is regarded as reception of pleasure from something that is forbidden to enjoy, and he sins. Yet, some say that even here Abaie thought that it was permitted.

Fourth discernment is possible and intending.

37. The fourth discernment is possible and intending. This means that it is possible for him to be separated and distanced from the forbidden and refrain from enjoying it. It is also intending because he yearns to draw near and enjoy the forbidden.

Here the entire world agrees that it is forbidden since it is receiving pleasure from the forbidden in the most lewd manner, for he craves the pleasure, it is possible for him to separate himself, yet he does not do so. Therefore, it is regarded as the greatest will to receive in its final form, which is forbidden according to everyone. Even according to those who say that following Abaie, they permitted in the third discernment, here they admit it is forbidden.

38. Their above words provide us with the precise terms by which to define each and every phase of the four phases of the will to receive in a way that hits the mark and does not miss the desired aim. They have provided us with four degrees, one below the other, in the sin of forbidden pleasure, which depends on the will to receive of the sinner. In the first three degrees: impossible and not intending, possible and not intending, and impossible and intending, the prohibition on reception is not agreed by all; only in phase four.

39. We see that our sages have put two things together here: the possibility to separate and not receive pleasure and the desire and attraction of the heart to want that pleasure. The combination of the two creates the four phases. Now we will accept these words and examine them regarding our matter in the upper worlds, which are the roots to every kind of desire in reality, and from the lower one, we shall learn the upper one.

When the will to receive emerged in Malchut of Keter, she left the Keter and became phase one.

40. We should distinguish two discernments in phase one, which is called both Hochma and Haya (see Inner Observation, Part 2, item 27): The first discernment is her first substance. You already know (see Inner Observation, Part 2, item 23) that it is her Malchut of the upper one, meaning Malchut of Keter, that received the form of the will to receive. In this new form, Malchut of Keter received a new name: phase one.

You already know that when a spiritual entity acquires a new form, it is regarded as a new authority in and of itself. So it is with Malchut of Keter, being the will to bestow in the Emanator. When the desire to emanate was seemingly born in Him, He certainly does not need the tool of action. Rather, His desire was instantly carried out. It means that she received the form of the “will to receive” which is the first substance of the emanated being, called phase one.

The exit of Malchut of Keter to phase one is like lighting one candle from another; the first is not diminished.

41. Here you should remember that there is no absence in the spiritual. What is said about Malchut of Keter receiving the form of phase one does not mean that Malchut of Keter is now absent from Keter. Rather, Malchut of Keter retained her first virtue, unchanged. It is like lighting one candle from another without the first diminishing. That Malchut of Keter, which received phase one did not diminish Keter in any way, but only added a new phase. In other words, Malchut of Keter remained in her place, as complete and virtuous as before, but a new phase of Malchut of Keter has been added, namely the Malchut that received phase one and became the first substance in the Sefira of Hochma. Remember this henceforth and you will not be confused.

After the first substance received the light, the vessel of Hochma herself emerged.

42. The second discernment is of the substance of that vessel after it had received its light. The vessel is then completed and is called Hochma. In other words, before she received her light, she was named only after her own phase, meaning phase one, and was not a vessel of Hochma yet, but only Malchut of Keter.

This can be likened to a fetus in its mother’s abdomen. Before it is born and given its light and vitality, it does not have a name. So it is with the first substance: it does not bear the name Hochma before it receives its light, but is still included in Malchut of Keter.

Afterwards, when the substance draws its light, called Haya, it then acquires its unique name, meaning Hochma (see item 27). We should distinguish these two discernments in each and every Sefira. They are: the vessel before it receives the light, when it is still named after the upper one; and the vessel after it receives the light, for it is then regarded as its own authority.

From the perspective of the first substance, Hochma is regarded as impossible. From the perspective of her being filled with light, she is regarded as not intending.

43. Now you will understand that phase one, which is Hochma, is regarded as impossible and not intending. From the perspective of the first substance, being Malchut of Keter when she received the new form, phase one, when the Sefira of Hochma still did not have its own name, this appearance of the will to receive is certainly regarded as impossible with regards to the Sefira of Hochma itself.

Also, from the perspective of Malchut of Keter, she is regarded as impossible, because she cannot emanate the Hochma without Hochma having a will to receive. Receiving the abundance without a will to receive it is regarded as coercion and labor, the opposite of the intention of the Emanator, which is to do good and delight.

She is also regarded as not intending, meaning she has no attraction and yearning to receive the light. You already know that a desire is not complete before the yearning and attraction to the light appear in it (see Part 1, Chap 1, item 50).

It has also been thoroughly clarified there that the yearning appears only when there is no light and abundance in the vessel, because then she can yearn for it. However, that cannot come to be when the vessel is filled with her light.

Thus, because the above vessel of Hochma is filled with its light, it still has no yearning for the abundance. This is why Hochma is considered as not intending, meaning that she does not have attraction and yearning for the abundance.

The intensification in the desire in Bina is regarded as possible. Because it comes to her from the first substance, it is regarded as not intending.

44. Phase two, which is Bina, is regarded as possible and not intending. Her first substance (see Inner Observation, Part 2, item 29) is her Malchut of the upper one, meaning Malchut of Hochma, that received the new form of phase two inside her, meaning through her intensification (see Part 1, Chap 1, item 50). From that perspective, the intensification of that desire is regarded as possible. This means that it was possible for her to avoid awakening that desire.

She is also regarded as not intending because she is Malchut of Hochma, and is filled with her light. For this reason, the yearning does not appear in her.

You should understand that any appearance of additional desire that appeared in phase two more than in phase one, is only regarded as possible. In other words, it is the intensification of the desire that she made, by the power of the emanated being himself (see Part 1, Chap 1, item 50).

The light of Hochma is sufficient and she did not have to intensify and draw Hassadim.

45. We might ask: “But Malchut of Keter, when she became phase one in the Sefira of Hochma, also had the same possibility not to take on that new form of the will to receive. Thus, why is phase one regarded as impossible?”

Indeed, there is a big difference here: Malchut of Keter could not emanate the emanated being without it having a will to receive. However, Malchut of Hochma, which is the emanated being itself, could be satisfied with her own will to receive, without an awakening with a desire to bestow, which is phase two, and drawing light of Hassadim. That is because the light of Haya is quite sufficient for the emanated being, and he does not need any addition.

Zeir Anpin is regarded as impossible because he lacked the light of Hochma.

46. Phase three, being Zeir Anpin, is regarded as impossible and intending. It is impossible because after phase two awakened and drew the light of Hassadim, it caused a detainment on the light of Hochma in the emanated being. The will to bestow is opposite to phase one, which is a will to receive, where there is light of Hochma.

That light is given the name Haya [alive/life] because the light of Hochma is the essential vitality of the Partzuf. For this reason, Malchut of Bina necessarily drew illumination of the light of Hochma once again into her light of Hassadim. Thus, when Malchut of Bina drew it and created that new form, she emerged from being phase two and became phase three, called Zeir Anpin (see Inner Observation, Part 2, item 30).

Zeir Anpin is regarded as intending because it had a yearning for Hochma.

47. We should discern two things in this extension, being phase three: The first is Impossible, meaning she has no other choice because the light of Haya was absent in the emanated being. The second is Intending, for here there is a yearning for the illumination of Hochma that she extended, because she extended it when she was empty from it because phase two covered the light of Hochma and she had only light of Hassadim without Hochma. For this reason, her Malchut, which extended the illumination of Hochma, extended it as a yearning, called intending. Hence, the phase of Zeir Anpin is called impossible and intending.

Malchut is regarded as possible because she could have sufficed for the Hochma in Zeir Anpin, and as intending because she had a yearning.

48. Phase four, being Malchut, is regarded as possible and intending. It is possible because there is already illumination of Hochma in Zeir Anpin, meaning in phase three. Thus, Malchut of Zeir Anpin does not have to perform this intensification once more in order to draw a greater light of Hochma than in phase three. It is regarded as intending because this intensification to draw the light of Hochma created a yearning. In other words, it is when she does not have light of Hochma that the yearning appears.

The difference between light of Hochma and illumination of Hochma.

49. We might ask: “Since there is illumination of Hochma in phase three, which is why phase four is regarded as possible, how then does the yearning for light of Hochma appear in phase four?” You must understand that there is a big difference between the illumination of Hochma and the light of Hochma. Illumination of Hochma means that the self of the degree is the light of Hassadim, but it receives illumination from the light of Hochma. The light of Hochma, however, means that the entire self of the light is Hochma, and not Hassadim at all.

Illumination of Hochma is quite sufficient for the vitality of the degree, as it is in phase three, being Zeir Anpin. That is why Malchut of Zeir Anpin, which intensified her desire to draw light of Hochma, did not have to have it. It is only that she yearned for the self of the light of Hochma, which is much higher than the illumination of Hochma in phase three. She is considered to be empty of that light of Hochma with regards to the above light. Hence it is possible that a yearning for it will awaken in her.

Phase four alone is regarded as a vessel for reception because she is possible and intending.

50. Thus we find that not all desires are regarded as vessels of reception, but only phase four. That is because the desire is not regarded as reception, except under the two conditions - possible and intending. This means that there should not be coerced reception, and that a yearning to receive will appear there. However, since there is a yearning to receive in phase three, meaning intending, because the reception is a must, being that it is the necessary vitality, it is not regarded as a vessel of reception.

Conversely, although phase two does not have to receive, since there is no yearning there, she is not regarded as a vessel for reception. It is all the more so with phase one, who has neither, for she must receive her light, for it is her vitality, and at the same time she has no yearning for it. Thus it is certainly a completely faint desire.

Chapter Five

Explains the restriction and the screen; contains four issues: 1. The restriction was even on all sides. 2. The issue of the screen: because any extension of light is carried out in phase four, there needs to be a detaining force that will prevent the light from expanding into phase four. This force is called the screen. 3. Two discernments in Malchut: a. she is restricted so as not to receive light inside her by her own will. This is the conduct in circles; b. she is restricted because of the force of detainment on her, namely the screen. This is the conduct in the Sefirot of straightness. 4. The upper light is in complete rest and does not stop shining even for a minute. When the emanated being yearns, it extends the light to it.

The difference between the restriction and the screen.

51. Once we learned the four degrees in the will to receive one below the other well, in its accurate measure, we will now explain the matter of the restriction, the screen and the difference between them.

The restriction has already been thoroughly explained in Part One and in Inner Light, and we need not repeat the words here. The primary issue that we need for our concern is the equivalence that was there (see Inner light, Part 1, Chap 1, item 90).

The four phases received in restriction, the matter of cause and consequence.

52. It has been explained above that since the light of Ein Sof is completely even, it had to restrict itself evenly on all sides. This means that all four phases that were restricted are of equal level, without a discernment of refinement and coarseness that make four degrees be one below the other down to phase four, the lowest and coarsest of them all. Rather, they are all even.

All that was added in the restriction, to distinguish in it more than in Ein Sof, is the matter of the four phases: how they cause each other and cascade from each other by way of cause and consequence. Phase one is the reason and the cause of the emergence of phase two; phase two is the cause of phase three; and phase three is the cause of phase four. However, in terms of refinement and merit, they are even.

The cause and consequence in the four phases did not exist in Ein Sof.

53. This matter of cause and consequence that nevertheless divides them into four phases could not emerge in Ein Sof prior to the restriction. Even the vessel in general is not apparent there; rather it is completely light, as it is written in Part 1.

However, after the light of Ein Sof departed from these phases, they became apparent and what we must now discern became disclosed, namely the light of Ein Sof itself, meaning what they had before the restriction. The four phases themselves remained empty of light because after the restriction it became apparent that these phases have nothing in common with the light of Ein Sof as it was prior to the restriction.

This is like a candle that is incorporated in a torch: It is indistinguishable. However, when separated from the torch, it becomes apparent to all.

54. There seems to be a question here: Since the restriction occurred primarily in phase four, it became evident that that phase is unworthy of receiving the light. However, it became evident that the three preceding phases that were not restricted are worthy of receiving the light. Thus, we have a distinction of above and below and the importance of one over the other. In other words, phase four is lower than the first three phases.

The restriction was not because of the inferiority of phase four, but solely for the purpose of adornment.

55. The thing is that the restriction of the light in phase four did not occur because of her inferiority, for we are still dealing with Malchut of Ein Sof, where phase four was as the light of Ein Sof itself. Thus, how can we even think that the restriction occurred due to the inferiority of phase four?

Indeed, the restriction did not occur because of the inferiority of phase four; rather, it occurred only as an adornment. It means that this Malchut wanted to reach adhesion, the highest possible degree, to adhere to the Emanator completely, which is the greatest equivalence of form with the Emanator (see Part 1, Chap 1, item 90). Thus, phase four did not lose her merit after the restriction as well.

The extension of the line began in phase four. That is why there had to be a detaining force on phase four, so that the light would not enter her.

56. Now we will explain about the screen that was placed over phase four, being Malchut, when the world of restriction, meaning Malchut of Ein Sof was clothed there. It is known that every degree begins with the Malchut of the upper one that becomes her substance (see item 27). When this restricted Malchut drew the upper light over the first three phases once more, this extension was necessarily with the yearning in phase four in her. That is because the first three phases are not vessels of reception and extension whatsoever.

Thus, it was necessary for her to first draw the light into all four phases, even to her phase four. However, in order to prevent the light from reaching phase four, she had to add a new force so as to detain the light from reaching phase four.

The detaining force that was placed on phase four is called a screen.

57. This new force that she added is called a screen. This screen is the fundamental factor in the extension of the light of the line over the three phases. It is so because the restriction she performed, meaning revoking her desire from receiving in phase four, sufficed only for the upper light to depart from her. However, afterwards she drew the light once more, and was forced to reawaken her phase four in order to draw that new extension. Thus, if she had not made that new force toward the expansion of light, the light would reach phase four once again.

Thus, the primary factor in the extension of the light of the line on the three phases is the force of the screen exclusively, which she has made once more with regards to the light. You must understand these two discernments thoroughly, namely the restriction and the screen, for they are the foundations for the rest in this wisdom.

The restriction was of her own volition. The screen pushes the light through an authority not of her own volition.

58. You must understand the difference between the restriction that Malchut of Ein Sof performed, being the departure from the great will to receive due to her desire and choice to equalize her form the most with the Emanator, and the screen, which is the detaining force, through authority and compulsion, that prevents the light from reaching phase four.

59. The reason for it is that although both the restriction and the screen were performed by Malchut of Ein Sof, you already know that when a spiritual entity acquires a new, additional form, it is then regarded as two spiritual entities, and as two discernments that are as far apart from one another as the measure of their disparity of form.

Just as corporeal objects become separated from one another by an ax, and are distanced from each other by place and area, so are the spirituals distinguished from each other by an innovation of form. Their distance from each other is as is the measure of disparity between one form and the other, whether less or more.

The screen is a result of the restricted Malchut. A desire in the upper one is a force in the lower one.

60. Thus, after the above Malchut performed an extension on the light of the line over three phases, this extension is regarded as a new form, added to the form of restriction. Thus, there are now two discernments in the above Malchut: The first is the restricted Malchut, being the first form that was made in Malchut of Ein Sof, which now adopted the new form, called the “restricted Malchut.” Later, when this Malchut performed an extension on the light of the three phases, a new form was born and emerged. It was called a screen, preventing the light from appearing in phase four.

It is known that every desire in the upper one becomes an authority in the branch that extends from it. The screen is a branch, a consequence of the restricted Malchut. Hence, Malchut restricted herself voluntarily and knowingly without any control by her upper one. However, the consequence that extends from her, namely the screen, is already completely controlled by the restriction, since it is a second degree in the world of restriction.

The difference between circles and straightness is in the screen that was innovated in the ten Sefirot of straightness

61. It follows that there are two discernments of Malchut: The first is the restricted Malchut, and the second is Malchut that has a screen. Know that this is the entire difference between the Sefirot of circles and the Sefirot of straightness, called line. The Malchut in the ten Sefirot of circles is the restricted Malchut, where there is no screen whatsoever, and the Malchut in the ten Sefirot of straightness is the corrected Malchut with the above screen.

The reason why the light strikes and wants to enter phase four is that the emanated being extended it this way.

62. Now you can thoroughly understand the matter of the reflected light that rises through coupling by striking from the encounter of the upper light with the screen on phase four that we have begun to explain above (see item 18). You should understand what we said above, that the upper light is not meticulous about the restriction that the emanated being performed, and it comes down to expand in phase four as well.

The reason for it is that the emanated being himself necessarily extends it to begin with. It has already been explained (see Part 1, Chap 1, item 2) that the upper light is always in a state of complete rest and does not stop shining to the lower ones even for a minute. That is because it does not come under the definition of an incident and innovation. Rather, all the issues of the expansion of upper light that were discussed refer to the drawing on the part of the emanated being, who receives from the upper light as much as the will to receive is prepared, meaning the yearning in it (see Inner Observation, Part 2, item 50).

We refer to the extension of the emanated being as expansion of upper light.

63. At the very moment when the emanated being yearns to receive from the upper light, he immediately sucks the upper light. It is like one who lights a candle from another and the first is not lessoned by it. By the same manner, when the emanated being extends the upper light to itself, the upper light is not lessened in any way because of that part that the emanated being extended.

Also, it is not affected or impressed in any way by the extension of the emanated being. However, in order to simplify matters, we refer to the extension of the emanated being as expansion of upper light.

Remember this in every place, for we always speak of expansion of the upper light, and mean the extension of the emanated being by his yearning alone.

The part of the light that should have entered phase four and was rejected from her became reflected light.

64. Therefore, after the restriction, when Malchut of Ein Sof extended the light once more, because she extended it through the yearning in her phase four, the upper light was also drawn to phase four. However, by the power of the screen that she had erected to detain the light from expanding to phase four, that part of the light returned backwards.

By this she fulfilled her initial desire that the light would reach her only in three phases. However, that part of the light that the screen pushed back to its root, meaning that part that was intended for phase four, did not vanish from her.

Instead, it became a great light, clothing the three phases of the upper light, from the place of the screen up to the root. This reflected light became a vessel for reception of the three phases of upper light instead of phase four (see Inner Observation, item 21).

Chapter Six

Explains why the screen of phase four raises reflected light up to Keter, and phase three up to Hochma, etc. The reason is that the measure of reflected light is as the measure of light that could have clothed phase four, had the screen not pushed it back. It also explains that the ten Sefirot of direct light expand from above downward, meaning the more refined among them is better, and the ten Sefirot of reflected light expand from below upward, meaning that the more coarse among them is better.

The reflected light is divided into Sefirot according to its clothing of the Sefirot of direct light.

65. From the aforementioned you can thoroughly understand the measure and size of that reflected light. It is no more and no less than the measure of the light that the screen pushes backwards. In other words, it is that part that was worthy of expanding in phase four had it not pushed it back. It ascended and clothed the phases of the upper light, meaning phase three, called Zeir Anpin, phase two, called Bina, phase one, called Hochma and also the root phase, called Keter.

For this reason, it is considered that phase four herself was divided into those four degrees that her reflected light clothed, which became four degrees one above the other in the vessel of phase four herself. That is because the light that had belonged to her ascended and clothed these four degrees. It is for this reason that phase four is regarded as their root, called the Keter of this reflected light.

The ten Sefirot of direct light expand from above downward and the ten Sefirot of reflected light from below upward.

66. Now there are two kinds of ten Sefirot in the emanated being: ten Sefirot from above downward and ten Sefirot from below upward. It is so because there are ten Sefirot in the upper light, called the Keter of the upper light.

Also, four phases expand from the Keter: phase one is called Hochma; phase two is called Bina; phase three [containing six Sefirot HGT NHY] is called Zeir Anpin; and phase four is Malchut. Their order is from above downward, meaning from the more refined to the more coarse. It means that the more refined is also more important, and the most refined of all, namely the root, is called Keter.

Following it, meaning with a little more coarseness than Keter, it is called Hochma, and continues through the coarsest, who is Malchut, the most inferior of all.

From below upward means that the coarser is more important.

67. There are ten more Sefirot in the emanated being. They have an inverse relation to the ten Sefirot of the aforementioned upper light, namely the ten Sefirot of reflected light that rises from the screen in phase four. They clothe the ten Sefirot of upper light, and their order is from below upward, meaning from coarse to refined. The coarsest one is the first the highest, and the greater the refinement, the lower it is. This is an opposite order to that of the ten Sefirot of upper light.

The Malchut of direct light is the Keter of reflected light.

68. The coarsest of all, namely phase four, is the most important. That is because she is the root of all these ten Sefirot of reflected light. It is so because this reflected light is no more than the part of the light that belongs only to her, and which the screen pushed back. Therefore, phase four is regarded as the Keter, meaning the root.

The Malchut of reflected light is in the Keter of direct light.

69. Phase three, which is less coarse than phase four, is regarded as the Sefira of Hochma of the reflected light, meaning second to Keter in degree. Phase two, which is more refined than phase three, is regarded as the third degree from Keter, meaning Bina. Phase one, which is even more refined than phase two, is regarded as the fourth degree in merit from Keter, meaning the Sefira of Zeir Anpin, consisting of six Sefirot HGT NHY.

The Keter of direct light, the most refined of all, is regarded in relation to the aforementioned reflected light only as Malchut, meaning of the least merit. That is because the greater the coarseness, the greater the importance, and the greater the refinement, the lower the degree, since the degrees expand from coarse to refined. Remember that well.

Malchut consists of all ten Sefirot of reflected light.

70. Phase four herself is also divided into ten Sefirot, meaning four phases and Keter, by the power of her reflected light that expands to ten Sefirot. It is so because phase four herself is the Keter of reflected light, namely the root, and the nine Sefirot of reflected light that expand and rise from her are her branches.

It is known that all the branches exist in the root. Thus, phase four herself is regarded as five phases, which are Keter and the four phases, expanding from below upward.

71. Now you can understand what we have said above (see Inner Observation, Part 2, item 8). The extent of reflected light is measured by the amount of coarseness in the screen. The coarsest screen, namely the screen of phase four, manifests the complete degree, meaning reaching up to Keter. The screen of phase three reaches only up to Hochma; the screen of phase two up to Bina; and the screen of phase one only as high as Zeir Anpin.

A screen that has not even the coarseness of phase one, which is like the root, manifests no level of light, but only Malchut. With the above explanation you will understand the aforementioned matter of refinement of the screen over the above five phases. It is the matter of the division of phase four herself into the five aforementioned phases. The conduct of the screen is to ascend and be refined in these partial degrees of coarseness that exist in phase four, for a reason that we will learn henceforth.

Chapter Seven

The detaining force in the screen and the measure of the coarseness in Malchut are equal.

72. In order to understand the issue of the refinement of the above screen, we must first present two forewords: the first is the detaining force, being the force of detainment in the screen. It is measured by the level of the coarseness, which is the yearning in phase four, like the two sides of the scales.

There is a simple reason for it: if there is a great yearning to receive, it necessitates great efforts to refrain from receiving; and if there is a small yearning, it does not take a great effort to refrain from receiving. Thus the detaining force in the screen is equal to the measure of coarseness in phase four, whether more or less.

The surrounding light refines the screen.

73. The second foreword is that the surrounding light, which is not clothed in the emanated being, its nature is to refine the coarseness in phase four. It does that slowly, by order of the four phases, until it refines its entire coarseness. First, it refines it from phase four to phase three, then to phase two, phase one, until it makes it completely refined, without any coarseness.

Because it wants to clothe, but the screen detains it.

74. The reason for it is that surrounding light is the upper light that cannot clothe the emanated being because of the screen that detains it from expanding further than its own level, it remains outside the Partzuf and surrounds it. In other words, it shines on it from afar.

Because the surrounding light wants to shine in the internality of the Partzuf as it did in Ein Sof, when it shone in phase four as well, it strikes the screen and refines it. In other words, it revokes the coarseness and the hardness in it so it can clothe.

First the screen intensifies, and then the light intensifies.

75. In the beginning, the screen intensifies and pushes it back. Afterwards, the light intensifies and refines the screen. However, it revokes only the level of coarseness over which there was coupling by striking. If the coupling by striking is on phase four, it revokes the coarseness of phase four that detains it from clothing in the Partzuf, leaving the coarseness of phase three, with which it had no dealings. If the coupling by striking was on the coarseness of phase three, it revokes only the coarseness of phase three, leaving the coarseness of phase two, etc. (see Talmud ten Sefirot, Part 4, Inner light, Chap 1).

Phase four does not become absent although it has been refined into phase three.

76. You already know that with any new form that forms in spirituality, the previous form does not become absent as a consequence. That is because there is no absence in spirituality, but only an additional form. From this you may conclude that this phase four that has now become refined into its phase three, is considered to have emerged from that emanated being and to be regarded as a new emanated being that was added to the first. Its Phase four is not the phase four within phase four, but phase three within phase four. However, that refinement did not cause any change at all in the first emanated being.

Immediately as it refined into phase three, the upper light coupled with her because it never stops shining.

77. It has been explained earlier that the upper light does not stop shining in the lower ones even for a minute. The expansion to the emanated being depends solely on the preparation of the vessel, meaning according to the measure of the will to receive in the emanated being. Any time the emanated being awakens and yearns for the upper light, it immediately receives it, to the extent of its desire (see Inner Observation, Part 2, item 63).

Therefore, after phase four had been refined into phase three, became a new emanated being in and of herself, and extended the upper light to herself, new ten Sefirot of upper light had emerged in her from above downward, as well as new ten Sefirot of reflected light from below upward, just as the first emanated being expanded. However, there is a significant difference between their statures because the new emanated being lacks the level of Keter and has only the level of Hochma.

The reason why phase three lacks the Keter.

78. The reason for the absence of the degree of Keter in the second emanated being is that it does not have the coarseness of phase four, which with respect to the reflected light, is the Keter of phase four. For this reason, the screen did not push back the upper light but only from Hochma downward, meaning that measure that was intended to enter phase three of phase four.

However, there would not be expansion in Keter of phase four even if the screen had not detained it, since the vessel that extended the upper light did not extend more than Hochma downward to begin with. For this reason, the screen did not push the light of Keter back, but only from the light of Hochma downward, and thus, the light of Keter lacks this reflected light.

Because the reflected light lacks the light of Keter, the light of Keter of the upper light is absent there, as well, since no light can clothe in the emanated being without reflected light to clothe it, being its vessel of reception (see Inner Observation, Part 2, item 21). This is why it has only the level of Hochma.

Any drawing is done by phase four. This is why she needs a screen, so the light will not expand into phase four.

79. The rule is that any extension of light must only be in phase four in the emanated being, even though there is no intention to draw the light into there. The reason is that the coarseness, which is above phase four, is unfit for extension (see Inner Observation, Part 2, item 56). Even phase one in phase four is more worthy of extension than the real phase three, which is above, meaning more refined than the entire phase four.

Therefore, if all the coarseness has vanished from phase four, there is no one there to draw light from Ein Sof and the light stops entirely. The extension must be done with phase four, while at the same time she has to guard herself so that the light will not expand into her due to the restriction on phase four. For this reason, she erected the screen that guards precisely that.

Thus, when the light expands and reaches phase four, the screen awakens and pushes that part of the light back to its root. That part that is pushed back does not disappear, but is turned into the reflected light. It is that which constitutes the vessel of reception for the upper light.

With respect to the extension of light, phase four and the screen are as one.

80. Regarding the extension of light from Ein Sof, phase four and the screen that is placed on her are regarded as one because the hardness of the screen lies over the coarseness of phase four. Hence, in most cases, only the screen is mentioned. Regarding the extension of light, it necessarily refers to both. To keep our words brief, we too will name the extension of the light from Ein Sof only after the screen.

Regarding the emergence of the degrees from one another, we will also refer to it with the name refinement of the coarseness, although it really refers to the hardness in the screen. Remember that it really refers to the levels of the coarseness in phase four, which created four levels of hardness in the screen.

The emergence of the degree of Hochma from phase three.

81. The emergence of the degree of Hochma from the degree of Keter has already been explained in detail above. The first ten Sefirot emerged after the restriction by the encounter with the upper light in the screen that consists of the complete coarseness of phase four (see Inner Observation, Part 2, item 64). For this reason, it raised reflected light in the entire level up to the root, called Keter.

Once that degree was completed with Rosh, Toch, and Sof, a part of the coarseness in the screen refined from phase four to phase three (see Inner Observation, Part 2, item 74). Because the screen had acquired a change of form, it is regarded as having left the degree of Keter.

Then, by the encounter of the light of Ein Sof with the screen that was refined to phase three, there came about a second ten Sefirot. Their level reached only as high as Hochma, lacking Keter (see Inner Observation, Part 2, 78).

The emergence of the degree of Bina from phase two.

82. Once that degree of Hochma was complete with Rosh, Toch, and Sof, the surrounding light returned and refined another part of the coarseness in the screen, meaning from phase three in phase four, to phase two in phase four. This new screen of phase two in phase four is considered to have left the degree of Hochma for the same reason mentioned concerning the degree of Keter (see Inner Observation, Part 2, item 76). From the encounter of that upper light with that new screen of phase two emerged new ten Sefirot at only the level of Bina, lacking Keter and Hochma.

The reason for the absence of Hochma in the screen of phase two.

83. The reason for the absence of Hochma from this new degree is the same reason mentioned above (see Inner Observation, Part 2, item 75) regarding the absence of Keter. Because this phase four does not have more than the coarseness of phase two, which is regarded as Bina of phase four, this extension that it performed was not from her beginning, but only from Bina downward. Therefore, even had the screen not detained the upper light, it would not have expanded to phase four herself, but only from Bina downward. Thus, now the screen did not push back the Keter and the Hochma intended for phase four. Consequently there aren’t any Keter and Hochma in this reflected light. Because this reflected light is not there, the upper light of Keter and Hochma is not there as well, for the lack of the vessels to receive them.

The emergence of the degree of Zeir Anpin from the screen of phase one.

84. After this new degree of Bina was completed with Rosh, Toch, and Sof, the surrounding light returned and refined yet one another part of the coarseness in the screen, meaning from phase two to phase one. Consequently, it too is considered to have left the degree of Bina. From the encounter of the upper light with the screen of phase one of phase four emerged ten new Sefirot in the degree of Zeir Anpin. The first three Sefirot Keter, Hochma, and Bina, are absent here for the above reason.

The emergence of the degree of Malchut.

85. Once the degree of Zeir Anpin had been completed with Rosh, Toch, and Sof, the last part in the coarseness of phase four was refined, as well. It is also considered that this screen was completely refined, departed from the degree of Zeir Anpin, and it is called “the degree of Malchut.” There isn’t any new light here, but it receives illumination from Zeir Anpin, for it no longer merits extension. For this reason, all it has is the light of Nefesh. The rest about this matter will be explained in Part 3.

Chapter Eight

The measure of the light that is extended depends on the extent of the coarseness of the screen.

86/a. A. It has been thoroughly clarified how the entire measure of imparting upper light in the emanated being depends on the measure of the coarseness of the screen. The greatest coarseness, namely phase four, is imparted in the level of Keter, and the lesser degree is imparted only in Hochma etc. Finally, in the most refined screen, the upper light does not impart anything to it because it has no coarseness.

86/b. However, all this refers to the imparting and expansion of the upper light to the emanated being, because the giver always gives into the coarsest thing. It is so because the greater the coarseness of the screen, the higher the light that expands to it (see Inner Observation, Part 2, item 62). However, it is not so with regard to the manners of reception of upper light by the emanated being. There, the most important light is received in the most refined vessel, and the lowest one is received in the coarse vessel.

The upper ones come first in the vessels, and the lower ones come first in the lights.

87. A. We have said above (see Chap 2, item 14) that the giver gives into the coarsest thing, but the receiver receives in the most refined thing. In order to explain these words, I will clarify for you the order of the entrance of the lights into the emanated being after the correction. At that time, it receives the lights slowly, gradually. First, it obtains the light of Nefesh, then it obtains the light of Ruach, etc., up to the light of Yechida. It is the opposite in the vessels; Keter is acquired first, then Hochma etc.

When it obtains the light of Nefesh, it dresses in the vessel of Keter.

87/b. This is the order: First, the emanated being emerges with ten vessels – Keter, Hochma, Bina, ZA (that consists of HGT NHY) and Malchut. In other words, the higher vessels come first. Then, when Nefesh is imparted to it, it is considered that this Nefesh comes to it in the vessel of Keter, the most refined vessel.

The reason why it still does not have the light of Ruach is that the screen in Keter still does not have any coarseness, not even that of phase one, and light of Ruach is only imparted by the encounter of the upper light with the screen of phase one. Because the screen is in the vessel of Keter, meaning it is refined, without any coarseness, it therefore has only the light of Nefesh, attributed to Malchut.

When it obtains the light of Ruach, the light of Nefesh descends to Hochma and Ruach dresses in the vessel of Keter.

88. When it acquires coarseness of phase one, the light of Ruach is imparted to it through the encounter of the upper light with this screen of phase one. However, although the screen in the vessel of Hochma is the one that extended the light of Ruach to the Partzuf, the light of Ruach dresses in the vessel of Keter and the light of Nefesh that it previously had in Keter descends to Hochma. The reason is that the order of the reception of the lights is that the more important light dresses in the more refined vessel, and the lower one in the coarser vessel. In other words, it is the opposite of the order of imparting. Hence, Ruach, which is more important than Nefesh, ascends and dresses in Keter, and Nefesh descends and dresses in Hochma.

When it obtains Neshama, it dresses in the vessel of Keter, Ruach descends to Hochma, and Nefesh to Bina.

89. Afterwards, when its screen acquires the coarseness of phase two, it is regarded that the screen is in the vessel of Bina. By the encounter of the upper light with this screen, the light of Neshama is imparted into it, which is more important than the lights of Ruach and Nefesh.

Here too, it receives the light of Neshama in the most refined thing, meaning in the vessel of Keter. That is, because the light of Nefesh, the lowest of them all, which is in the vessel of Hochma, descends to the vessel of Bina, where there is a screen of phase two, which is now the coarsest vessel. The light of Ruach descends from Keter to the vessel of Hochma, and the light of Neshama, the most important of them, clothes the vessel of Keter, the most refined of them.

When it obtains the light of Haya, she dresses in Keter; Neshama descends to Hochma, Ruach to Bina and Nefesh to ZA.

90. When its screen acquires the coarseness of phase three, it is regarded that the screen is now in the vessel of ZA, being phase three. Then, by the encounter of the upper light with this screen of phase three, the light of Haya is imparted to it, which is more important than the light of Neshama. For this reason, it must be received in the more refined vessel.

Consequently, the light of Nefesh, the lowest of all, descends from the vessel of Bina to the vessel that is now the coarsest, being the vessel of ZA, where there is the screen of phase three. Now the light of Ruach, which is in Hochma, descends to Bina, and the light of Neshama that is in Keter descends to Hochma. The light of Haya, the most important one, dresses in the vessel of Keter.

When it obtains Yechida, it dresses in Keter. Then Haya descends to Hochma, Neshama to Bina, Ruach to ZA and Nefesh to Malchut.

91. When the screen acquires the coarseness of phase four, it is considered that now the screen is in the vessel of Malchut, which is phase four. At that point, through the encounter of the upper light with this screen of phase four, the light of Yechida, the most important light, is imparted into it.

For this reason, it is received in the most refined thing, meaning in the vessel of Keter. Consequently, the light of Nefesh, the lowest light, descends from ZA to the vessel of Malchut, where there is the screen of phase four and is the coarsest. The light of Ruach descends from Bina to the vessel of ZA, the light of Neshama descends from Hochma to the vessel of Bina, and the light of Haya descends from Keter to the vessel of Hochma. Then the newly arrived light of Yechida dresses in Keter. Now each light from NRNHY has reached its true vessel, attributed to it.

The difference between the imparting of the light and the order of the clothing of the light.

92. Now you see the great difference between the order of the imparting of the upper light into the Partzuf and the order of the clothing of the light in the vessels. The giver needs the coarsest phase because the light of Yechida can come to the Partzuf only when it has a screen on the vessel of phase four. Prior to this, when such coarseness was not present there, but rather a fainter coarseness, meaning that of phase three, it was impossible for this important light, called Yechida, to be imparted into the Partzuf. Nevertheless, when this important light is drawn to the Partzuf, it does not dress in the vessel of phase four, but in the most refined of all, namely the vessel of Keter.

Each light that comes to the Partzuf is received only in the vessel of Keter.

93. By the same manner, the light of Haya, which is only imparted in a screen of the vessel of ZA, meaning phase three, when dressing in the emanated being, it does not dress in the vessel of ZA, but in the most refined vessel, namely the vessel of Keter. It is the same with the light of Neshama, which is imparted only with a screen with the coarseness of phase two in the vessel of Bina. Yet when it dresses in it, it dresses only the vessel of Keter. Likewise, the light of Ruach, which is only imparted into a screen of phase one in the vessel of Hochma, still, when it dresses in it, it does not dress in the vessel of Hochma, but in the most refined vessel, namely the vessel of Keter.

Thus, each and every light that comes to the Partzuf, first comes in the vessel of Keter, as we have said that any receiver receives only in the most refined vessel, even though the imparting came to it through the coarsest vessel.

The circles do not receive the upper light because they have no coarseness.

94. From the aforesaid you can also understand why the circles do not receive any imparting from the upper light, but must receive all their lights from the light of the line. It is so although the vessels of the circles precede the vessels of straightness of the line.

It is a simple matter: they do not have any coarseness because all their four phases are equal (see Part 1, Chap 1, item 100). Thus, only the vessels of straightness in the line, which do have a screen and coarseness, are imparted upon by the upper light, and the circles receive from them.

Any degree that receives from another and does not have any form of bestowal in and of itself is regarded as Nefesh.

95. For this reason, the light of the circles is regarded as the light of Nefesh. The rule is that any degree that is not imparted upon by the upper light, but receives its illumination from another degree, that light is called the light of Nefesh, or female light.

Because the circles do not receive from the upper light, but receive their illumination from the line, they are considered as female light, or the light of Nefesh. It has also been explained about the vessels of straightness (see Inner Observation, Part 2, item 85) that if the entire coarseness in the screen had been purified, there is no imparting of upper light there any longer. In that state, there is only the illumination from the previous degree there, which is therefore called the light of Nefesh.

Chapter Nine

Explains why each and every Sefira consists of ten inner Sefirot, and the inner one consist of ten inner of inner Sefirot, and so they continue to expand endlessly and infinitely.

Each inner Sefira in each and every world consists of ten inner of inner Sefirot, etc., endlessly and infinitely.

Concerning the division of the Sefirot to inner and inner of inner ones indefinitely.

96. It is a wonderful law in the upper Worlds that in every Sefira that we choose to examine, we will find ten inner Sefirot. If we take a single Sefira from those ten inner Sefirot, we find another ten inner Sefirot inside the first Sefira. Also, if we take one Sefira from the inner of inner Sefirot, we find in it ten Sefirot once more, which are inside the previous inner of inner ones, and so on indefinitely.

Any light that passes through the degrees leaves its root in each degree it passes through.

97. You will understand the reason for it according to the rule that there is no absence in spirituality (see Inner light, Part 2, Chap 1, item 4). It explains that it is impossible that there will be any kind of light in the lower one that will not exist in all the upper ones above it up to Ein Sof.

The reason is that even a very small illumination that emerges in the lowest degree in the worlds must emerge from Ein Sof and pass through all the worlds and degrees before that low degree, until it comes there. Because this illumination cascades and passes through the degrees, it cannot be absent from the first degree because it has come to the second, and absent from the second degree when it comes to the third, etc., until it reaches the last degree, which receives it, as with corporeal objects that move from place to place. This is not at all possible in the spirituals where there are no absence and replacement. Instead, when an illumination travels through a certain degree, even if only in passing, it necessarily acquires its place there.

A light that appears once in a degree remains there for eternity.

98. Her coming and transitioning to the following degree does not decrease the light that she had left and has acquired its place in the previous degree in any way. Rather, it is like lighting one candle from another without diminishing the first. Here too, when the light leaves the first degree and descends to the next, the light remains complete in both the first and the second. Likewise, when it enters the third, the light does not move from the second at all; the light is complete in both the second and the third. In this way, it passes through all the degrees that precede the last degree, being the actual receiver for which the light came down from Ein Sof, becoming fixed in all of them. The reason for this is that there is no absence in the spiritual. Any light that shone in a spiritual phase once will not move from that phase forever, not even a bit.

When the light of Hochma passes to its place through the Keter, it leaves its root in the Keter.

99. From the aforesaid you can thoroughly understand the matter of the incorporation of the ten Sefirot in one another and in one another endlessly. For example, when the first two Sefirot emerge, namely Keter and Hochma, the light of Hochma must emerge from Ein Sof and must therefore pass through the Keter before it comes to the Sefira of Hochma.

Because the light of Hochma shone in the Keter once, namely as it passed through it, it is therefore impossible for it to ever be absent from there. Consequently, it necessarily implies that even after the light of Hochma has reached the Sefira of Hochma, the light of Hochma still remains complete in Keter. Thus, the Sefira of Keter now has two lights, being the light of Keter and the light of Hochma.

When the light of Bina passes through Keter and Hochma it leaves its root in them, and so on in the same manner.

100. It is the same with the light of Bina. Because it must travel through the two preceding Sefirot before it comes to Bina, it necessarily acquires its place in Keter and Hochma as well. Thus there are now three lights in Keter: the light of Keter, the light of Hochma and the light of Bina. Likewise, there are two lights in Hochma: the light of Hochma and the light of Bina, and one light in Bina, namely her own light.

It continues in the same manner until the light of Malchut emerges. At that time Keter has all the ten Sefirot because the lower nine lights have necessarily traveled through Keter, thus acquiring their place there. There are also nine Sefirot in Hochma, because all the eight lower Sefirot below her traveled through her and remained there.

Likewise, there are eight Sefirot in Bina, seven in Hesed, six in Gevura, etc., through Malchut, who has but her own light because there is no other Sefira below it to pass through it.

There is no direct light in the vessel of Malchut, but only reflected light.

101. Regarding the above-mentioned light of Malchut, both the light inside her and the light that is incorporated from her in the first nine Sefirot, is only reflected light. You already know that since the restriction onwards, a screen was erected on the Sefira of Malchut and the light of Ein Sof is not received there.

Instead, a coupling occurs there because of the encounter of the light of Ein Sof with that screen, at which time a new light emerges and rises from the screen of Malchut, called reflected light, that shines up to the Sefira of Keter. It thus clothes all the ten Sefirot from below upward, which is the only way by which it is contained in each Sefira of the upper nine Sefirot (see Inner Observation, Part 2, item 19).

Malchut is regarded as the Keter of the ten Sefirot of reflected light.

102/a. The Sefira of Malchut is the source of the new light, and every source is regarded as Keter. Hence, Malchut is regarded as the Sefira of Keter of that new light. The Sefira before her, namely Yesod, is regarded as the Hochma of the new light, and the one before her, meaning Hod, is regarded as Bina. Finally, the upper Keter is now regarded as Malchut, meaning the one that receives from this new light.

Ten Sefirot of direct light expand from above downward.

102/b. We have learned that in each degree of the ten Sefirot, we should distinguish two courses of ten Sefirot that extend from Ein Sof. The first is of the ten Sefirot that extend from Ein Sof, from above downward, from Keter to Malchut. These are called the ten Sefirot of the direct light, for they descend in straightness from above downward by a gradual order from the refined vessel to the coarser and from there to the coarser still, through Malchut, the coarsest of all.

Ten Sefirot of reflected light expand from below upward.

103. We have another course of ten Sefirot there. These extend from the Sefira of Malchut, from below upward, meaning from Malchut to Keter. In that case, Malchut becomes the origin of the new light, called the ten Sefirot of the reflected light.

They are called by that name for they are imparted and emerge in an opposite order of degree. That is, it does not extend and travel from the refined vessel to the coarse one, so the last receiver is the coarsest. On the contrary, it extends and travels from the coarsest vessel to the one that is less coarse. Finally, the last receiver is the most refined, which is why it is regarded as illuminating from below upward.

All the Sefirot of the reflected light that come in the Sefirot of the direct light travel through Malchut.

104. We have explained above about the incorporation of the Sefirot in the order of the ten Sefirot of direct light. Because there is no absence in spirituality, any illumination that passes anywhere remains there in completeness even after it moves to a different location.

With regards to the ten Sefirot of direct light, all the ten Sefirot are present in Keter, nine in Hochma, eight in Bina etc. (see item 99). For that reason it also appears by the same way in the ten Sefirot of reflected light. That is because here the Sefira of Malchut becomes the origin of that reflected light.

Thus, it is considered that every phase of reflected light that reaches its upper Sefirot must travel through Malchut, since that Malchut emanates that light by the power of her screen, which makes a coupling with the light of Ein Sof that meets that screen.

When the reflected light of Yesod travels through Malchut, it leaves its root in Malchut and so on by the same manner.

105. Therefore, when the Sefira of Yesod receives her light from Malchut, it necessarily means that Malchut received that light first, via a coupling with the light of Ein Sof that passed through Malchut and came to the Sefira Yesod. It follows that the light of Yesod is present both in Malchut and in Yesod.

It is the same with the reflected light that Hod receives, which necessarily acquired its place by passing through Malchut and Yesod. In that state we find that there are three lights in Malchut, two in Yesod and one in Hod.

Similarly, when Keter receives the last reflected light, there are already ten lights of the ten Sefirot of reflected light in Malchut, nine in Yesod, eight in Hod etc. as was explained regarding the ten Sefirot of direct light.

By the incorporation of the reflected light through passing, ten Sefirot were established in each and every Sefira. Keter has nine Sefirot of direct light and one of reflected light.

106. It turns out that we have ten Sefirot in each and every Sefira of the above ten Sefirot, meaning together with the reflected light. In other words, the light of Malchut that is received in each and every Sefira completes to ten Sefirot. In Keter there are nine Sefirot of direct light – KHB HGT NHY – and one of reflected light, namely Malchut, for she receives last from the ten Sefirot of reflected light. Consequently, he has only one light of the reflected light.

Hochma has eight of direct light and two of reflected light; Bina has seven of direct light and three of reflected light.

107. Hochma has eight Sefirot of direct light – Hochma, Bina and HGT NHY – and two of reflected light. These are her own part, which she received from the reflected light of Malchut, being Yesod of reflected light, and the second one is the part of Keter that passed through her and does not move from there, namely Malchut of the reflected light.

Bina has seven lights of direct light, which are Bina, HGT NHY, and three Sefirot of reflected light: Hod, Yesod, Malchut. She has Hod from her own; Yesod from the part of Hochma that traveled through her, and Malchut from the part of Keter that traveled through her, meaning from Bina upwards.

Hesed has six of direct light and four of reflected light; Gevura has five of direct light and five of reflected light; Tifferet has four of direct light and six of reflected light.

108. Hesed has six Sefirot of direct light, which are HGT NHY, and four Sefirot of reflected light, which extend from Hesed upwards. In other words, she has her own part, namely Netzah, and the parts of Bina, Hochma and Keter, which are Hod, Yesod and Malchut that traveled through her and were established there.

Likewise Gevura has five Sefirot of direct light: Gevura, Tifferet, Netzah, Hod and Yesod. She also has five Sefirot of reflected light from Gevura upwards, meaning the four parts of Keter, Hochma, Bina, Hesed, being Netzah, Hod, Yesod, Malchut, which passed through her, and her own part, which is Tifferet of reflected light.

Tifferet has four Sefirot of direct light from Tifferet downwards, and six of reflected light from Tifferet upwards. In other words, it has five parts KHB HG, which are TNHYM that passed through him, and his own part, being Gevura of the reflected light.

Netzah has three of direct light and seven of reflected light; Hod has two of direct light and eight of reflected light; Yesod has nine of reflected light and one of direct light, and Malchut has ten Sefirot of reflected light.

109. Netzah has three Sefirot of direct light from Netzah downwards, which are – Netzah, Hod and Yesod of direct light. It also has seven Sefirot of reflected light from Netzah upwards, which are the six parts KHB HGT that passed through her. Those are GTNHYM and her own part, which is Hesed of the reflected light.

Hod has two Sefirot of direct light – Hod and Yesod, and eight Sefirot of reflected light from Hod upwards. Those are the seven parts, KHB HGT and Netzah that passed through him, which are HGT NHYM of the reflected light, and his own part, which is Bina of the reflected light.

Yesod has one Sefira of direct light and nine Sefirot of reflected light, from Yesod upwards. Those are the eight parts KHB HGT Netzah and Hod that passed through him, which are Bina, HGT NHYM of reflected light, and his own part, being Hochma of reflected light.

With her reflected light, Malchut completes every single Sefira to ten Sefirot.

110. It has been thoroughly explained that every manifestation of ten Sefirot, wherever they might be, must be incorporated in one another. However, when the ten Sefirot of direct light first emerge, they still do not have ten Sefirot in each of them until the light of Malchut is incorporated in them, too, namely the ten Sefirot of reflected light. Malchut has no other light, and that light of Malchut completes what is missing from this number - ten Sefirot – for each and every one of the ten Sefirot. Thus there are ten Sefirot in each and every one of them.

It is likewise in the inner of the inner. When you take the Keter of the ten Sefirot in Keter, it, too, necessarily has nine Sefirot of direct light and one of reflected light.

111. If, for example, you take the general Sefira of Keter from the general ten Sefirot, it already consists of ten inner Sefirot, meaning after the light of Malchut appears there, we can immediately see that in the first Sefira of that general Keter, which is now called Keter of Keter, meaning the inner Keter, there are necessarily nine Sefirot of direct light, which are in it, below it. These are Hochma and Bina and HGT NHY of direct light in the Keter.

Keter of Keter is its own phase, and the nine lower Sefirot are passing lights.

112. Although it is only the Keter in them that is considered its own phase, the other nine Sefirot in it are but passing lights there. In other words, they are lower lights that have acquired their place there through passing from Ein Sof, through Keter to the lower Sefirot.

Still, since they are in Keter, the highest Sefira, namely their inner Keter, it necessarily, in and of itself, contain the nine inner Sefirot below it, too. Because these nine Sefirot are below it, they must have passed through it. Because they passed through it, they must have acquired their place in it, for there is no absence in spirituality, just as we have said about the general ten Sefirot.

It turns out that now this inner Keter itself also has ten inner of inner Sefirot that are nine of direct light, KHB HGT NHY, and one of reflected light, the light of Malchut, as mentioned regarding the Keter of the general ten Sefirot.

Hochma in Keter, too, necessarily consists of eight Sefirot of direct light and two of reflected light.

113. Likewise, when you examine the inner Sefira of Hochma from the ten inner Sefirot of the general Keter, called Hochma of Keter, by necessity, it now contains ten inner of inner Sefirot by the same manner we mentioned regarding the inner Keter. Because all eight inner Sefirot of the general Keter of direct light below her must have passed through that inner Hochma from above downward, having passed through her, they have necessarily acquired their place in her in addition to the two Sefirot of reflected light, meaning from the light of the inner Malchut, which also passed through that inner Hochma from below upward. These parts are her own part of the reflected light and the part of the reflected light that relates to the inner Keter. Thus, there are ten inner of inner Sefirot in the inner Hochma in the inner ten Sefirot of the general Keter, as well, as it is in the general Hochma of the general ten Sefirot.

Bina in Keter also has seven Sefirot of direct light and three Sefirot of reflected light.

114. Also, when you examine the inner Bina in the ten inner Sefirot of the general Keter, called Bina of Keter, you will also find that it necessarily contains ten inner of inner Sefirot, as we have seen in the above-mentioned inner Hochma. This is because all six iner Sefirot HGT NHY of direct light of the general Keter below her necessarily passed from above downward through that inner Bina and acquired their place in her. Now, together with Bina herself, they are seven Sefirot of direct light. Also, the three inner Sefirot of reflected light passed through that Bina from the inner Malchut of the general Keter from below upward, meaning her own part of the reflected light, the part of the reflected light of the inner Hochma, and the part of the reflected light of the inner Keter. Thus, there are ten inner of inner Sefirot in the inner Bina in the ten Sefirot of the general Keter, as is written concerning the general Bina in the general ten Sefirot.

Hesed in Keter also has six Sefirot of direct light and four of reflected light, and so on by the same manner.

115. By the exact same manner, you find ten inner of inner Sefirot in the inner Hesed in the ten inner Sefirot in the general Keter. They are six of direct light, HGT NHY from above downward, and four of reflected light from Hesed and above through Keter. By the exact same manner, you will find ten inner of inner Sefirot in Gevura, etc., through the inner Malchut in those ten Sefirot, called Malchut of Keter.

116. You might ask: In the ten inner Sefirot of the above-mentioned general Keter, there is no reflected light that rose from the general Malchut, but only Nefesh, meaning the last part of the reflected light, the smallest of the entire ten Sefirot of reflected light (see item 112), so how can we say that that small part of reflected light has now expanded by itself into ten new Sefirot of reflected light, to the point of completing in each inner Sefira, all the inner of inner Sefirot that they need in order to complete their number to ten Sefirot?

The Nefesh of reflected light in the general Keter is necessarily divided into the clothing of the ten inner Sefirot in Keter.

117. Indeed, the answer is that it is ultimately necessary for that part of Nefesh of the inner reflected light that rose from Malchut to the general Keter to have clothed all nine inner Sefirot in the general Keter. Otherwise, these nine Sefirot of direct light would not have been captured in the Partzuf and illuminate there at all, for it is known that direct light cannot connect with a Partzuf except through the vessels of reception of the reflected light.

Since this light of Nefesh clothed the nine inner Sefirot of Keter, we necessarily find that in passing from below upward, it completed each and every one of those inner Sefirot to the number ten inner of inner Sefirot that it lacked. It gave Hochma the two lights that she is missing: one light for her own clothing, and another light in passing, to clothe the Keter. It gave three to Bina and four to Hesed, as explained above.

It is likewise in the ten inner of inner Sefirot in the general Hochma. Keter of the inner of inner in Hochma has nine Sefirot of direct light and one of reflected light.

118. Just as we have explained the ten inner of inner Sefirot in the ten inner Sefirot in the general Keter, so we will explain the ten inner of inner Sefirot in each and every one of the ten inner Sefirot of the general Sefira of Hochma. In Keter of the ten inner Sefirot of the general Hochma, called Keter of Hochma, you necessarily find ten inner of inner Sefirot, which are its own light, and the inner eight Sefirot Bina, HGT NHY, which passed through it from above downward, thus nine, and one reflected light that rose from the inner Malchut of the general Hochma. Thus you have ten inner of inner Sefirot in the Keter of the general Hochma.

Hochma of the inner of inner in Hochma has eight of direct light and two of reflected light.

119. Likewise, the inner Hochma in the ten inner Sefirot of the general Hochma, called Hochma of Hochma, has eight of direct light from above downward, and two of reflected light from below upward. Similarly, the inner Bina in the ten inner Sefirot of the general Hochma has seven of direct light from above downward and three of reflected light from below upward. So it is in Hesed, and so it is in Gevura, etc., through the inner Malchut in those ten Sefirot of the general Hochma, called Malchut of Hochma. She, too, has ten inner of inner Sefirot of reflected light, meaning because she necessarily clothes all the ten inner Sefirot of the general Hochma and sends them her illuminations. Thus, you find that they all necessarily passed through her and acquired their place within her.

120. Just so, the ten inner of inner Sefirot of Bina are discerned in the inner Bina, and likewise in the inner Hesed, inner Gevura, through inner Malchut, and there is no need to elaborate further on this.

Instead, we will explain one more Sefira from the inner of inner ones so as to show how it, too, in and of itself, is discerned by the same necessity as ten Sefirot in itself, which are now ten inner Sefirot of the inner of inner.

121. When we examine Bina of the inner of inner, which is, for instance, one Sefira of the ten inner of inner Sefirot in the inner Hochma in the ten Sefirot of the general Hochma, called Bina in Hochma of Hochma. Here, too, we find that she has ten Sefirot of her own, according to the same principle, meaning seven of direct light that passed through her from above downward, and three of reflected light that passed through her from below upward.

122. We can elaborate and make such discernments indefinitely, for whenever you take any Sefira, even after it has been divided a thousand times, that Sefira still comes from an arrangement of ten Sefirot. Thus, some of those ten Sefirot have necessarily passed through that Sefira from above downward and some of them passed from below upward. Thus, these ten Sefirot have necessarily acquired their place in that Sefira for all eternity, as we’ve explained above. Thus, in that Sefira you necessarily have all ten Sefirot.

123. However, know that even when you divide the ten to ten, and the second ten to a third one and so on, do not think that all the Sefirot remain equal. Rather, they change significantly as they divide, and one is not equal to the other since the lights of direct light never come in their place, as the Sefirot divide, except in Keter. Thus, in Hochma there are only eight of direct light, meaning from Hochma downward, and two of reflected light, Yesod and Malchut.

Therefore, the eight lights of direct light come in the more refined vessels, from Keter to Hod, and the two of reflected light in Yesod and Malchut. It follows that the light of Hochma comes in the vessel of Keter, and the light of Bina in the vessel of Hochma, etc., through the light of Yesod in the vessel of Hod. Thus, all the lights of direct light do not come in their place, and only the reflected light always comes in its place: The reflected light of Yesod comes in the vessel of Yesod and the reflected light of Malchut in the vessel of Malchut of Malchut.

124. Similarly, Bina has no more than seven lights of direct light, which clothe the more refined vessels, since any receiver receives in the more refined thing, meaning from Keter to Netzah. It follows that the light of Bina is in the vessel of Keter and the light Hesed is in Hochma. Finally, the light of Yesod in the vessel of Netzah. Only the three lights of reflected light come in their place: the lights of Hod, Yesod, Malchut, in the vessels of Hod, Yesod, Malchut.

125. According to the above, there is a big difference between the inner Bina of Keter, the inner Bina of Hochma, and the inner Bina of Bina, etc. Only in Bina of Keter is the light of Bina in her own vessel. However, in Bina of Hochma there is only the light of Hesed in the vessel of Bina, and in Bina of Bina there is only the light of Gevura in the vessel of Bina. That is the case with all of them, for one is not like the other.

126. We can discern changes in the manner of division even in the lights of reflected light, which do not change their places. This is so because wherever the reflected light is, illumination from direct light spreads to it. Therefore, in Yesod of Hochma, for example, illumination from the direct light of Hod of Hochma spreads to it. However, in Yesod of Bina, illumination from Netzah of Bina spreads to it since there is no direct light in Hod of Bina.

127. The exception to the aforementioned rule is if you divide only the general Sefira. That is, if, for example, you take the general Sefira of Bina and divide it to ten, and to another ten, meaning divide the inner of inner Bina from the ten Sefirot of the inner Bina of the ten Sefirot of the general Bina, called Bina of Bina of Bina, they will all be equal, without any difference, for you will find in all of them the seven of direct light in the seven upper vessels KHB HGT Netzah, and three of reflected light in the three bottom vessels, Hod, Yesod, Malchut. It likewise even after a thousand divisions, and likewise in the rest of the Sefirot.

Chapter Ten

Explains the topic of coupling by striking, which consists of two forces: a pulling force and a repelling force. They operate simultaneously, one in the coarseness, and the other in the hardness of the screen.

A detailed explanation about the meaning of the words coupling by striking

128. The topic of coupling by striking requires an elaborate explanation. There is an apparent positive and negative together here, for coupling and striking mean rejection and separation, and great hatred. Thus, how can you say “a coupling of striking,” which implies love of hatred, or adhesion of separation, or extension of rejection? It is indeed perplexing.

129. Indeed, they are two opposites under one governance. However, this governance consists of two unique carriers, meaning two forces: a pulling force and a repelling force. The pulling force is in the coarseness of the vessel, and the repelling force is in the screen of the vessel. They have been assembled together and both govern simultaneously, at one time in two places.

130. I will elaborate in order to examine it thoroughly and make it acceptable to the mind without arousing any confusion or bafflement. I will give you an allegory from the corporeal reality that is depicted and appears to our eyes: When you see a rock or a person falling off a high place to the ground, you see that that person is being pulled from above downward with great force and speed. Still, when he reaches the ground and touches it, the ground strikes him and pushes him a bit upward.

131. There are two conjectures here: One conjecture is that the earth has a great force that pulls everything that is placed in the air, if there is nothing solid to protect it. Thus, when one disconnects from the roof of the house into the air, that pulling force of the earth immediately operates on him. This explains the matter of the speedy fall to the ground.

However, there is a question here, for accordingly, the earth should have lovingly embraced him, without letting him move even a bit. Still, we see the opposite: The minute that person touches the ground, it pushes him back quickly and he returns slightly upwards.

132. Conversely, there is another conjecture, that there is another force, which repels from above, from the air, a repelling force operates on anything airborne and pushes it to the ground.

At the same time, our earth has only the repelling force, and none of the pulling force. Thus, when that person disconnects from the roof of the house and becomes airborne, the repelling force from above instantly operates on him and lowers him to the ground. Hence, when he touches the ground, it pushes him back, upwards.

133. If we deduce from the branch about its root in the upper worlds, for things are mostly very similar, we will find that both conjectures are incorrect. We might also say that each and every planet has a pulling force and repelling force that are combined in one another. In other words, there is a force of coarseness, which the pulling force that wants to draw inwards everything that is outside of it, and opposite it there is a force of hardness, which repels any external body from entering into it.

Thus, any extension must certainly come from the central point in its internality, for that is where its pulling force lies. It is so because the central point is coarser than the entire planet, and therefore pulling into it anything within that peripheral space under its force of operation and control.

134. However, it does not pull it to the point of swallowing it, as it should have, had it only the pulling force. Instead, at the very moment when the pulled object touches the outer crust, the repelling force in the crust, which is the hardness, promptly awakens and repels it back up.

135. It turns out that what it pulled to it was received not by pulling, but in another way, since it was stopped midway by the force of hardness that repels it and detained it in its way.

Thus, both coupling and striking operate here together; the coupling pulls and the hardness repels. As a result, it receives it on it, and does not swallow it alive into its belly.

We can therefore say that the vessel for reception is primarily the repelling force in it, which receives it and sustains it as it should be, for without the repelling force, it would be swallowed alive within it.

136. You can also see that the pulling and the repelling are as even as two drops of water in the measure of their strength. Had the pulling force been a little stronger than the repelling force, it would have been impossible to move on it, for anything moving would be glued to it like iron to a magnet. Alternately, had the repelling force been somewhat stronger, the whole world would be dancing on it and would not be able to touch it. Thus, they are evidently even.

137. In the same manner, you can thoroughly understand the matter of coupling by striking conducted in the upper ones. Even though the coupling and the striking are two opposites, they still partake in one governance, simultaneously, at one time, but in two places, which are the coarseness and the hardness, and remember this for the rest of this wisdom.

Inner Observation

Circles and straightness; containing ten chapters

Chapter One

The circles are regarded as GAR.