1. Adam Kadmon (Part 2, Chap 1, Inner light, 400)

Adam Kadmon is the first world that receives from Ein Sof. It is also called “one line” because it is extended immediately after the restriction, from Ein Sof almost as far as this world. The name Adam relates only to the Sefirot of straightness in the first world, namely to the light of Ruach, meaning a light of bestowal. It does not relate to its Sefirot of circles, which only have the light of Nefesh, meaning a light of reception for themselves, without the ability to bestow upon others. It is the root of the quality of man in this world.

2. Reflected light (Part 2, Inner Observation, 79)

Reflected light is the light that is not received in phase four. It is the light that is designated to fill phase four, and which she does not receive because of the screen that detains it and pushes it back. This operation is called coupling by striking. All the vessels of reception in the Partzufim, from the restriction onward, extend from this reflected light, which serves them instead of phase four in Ein Sof.

3. Direct light (Part 2, Inner Observation, 94)

Direct light is the upper light that extends from Ein Sof, which is imparted to the Partzufim, from the restriction onward. It is called by that name to indicate that it is not imparted into the vessels of circles, or to any degree that does not have any coarseness of phase four in it. It is imparted only in the Sefirot of straightness, according to the rule that the giver only gives in the coarser thing, which is the coarseness in phase four.

4. Surrounding light (Part 2, Chap 1, Inner light, 40)

Surrounding light is the light that is designated to clothe the degree, but is detained because of some boundary in it. That name has two meanings: 1) Distant illumination, 2) Certain illumination, meaning an illumination that is certain to finally clothe there, since the light “surrounds” it from all sides without giving her any room to escape from it until she is fit to receive it in full.

5. Inner light (Part 2, Chap 1, Inner light, 40)

Inner light is the light that is clothed in the vessel.

6. Length (Part 2, Chap 2, Inner light, 4)

The distance between the two ends of a degree, from the most refined to the coarsest, is called length, since so is the imaginary corporeal length, implying the distance between the upper end and the lower end.

7. Bina (Part 2, Chap 1, Inner light, 200)

Contemplating the manners of cause and consequence in order to scrutinize all the consequences that are born and emerge from something is called Bina.

8. Not adhered (Part 2, Chap 1, item 3)

Equivalence of form between two spiritual entities is adhesion, and disparity of form between them makes them not adhered to one another.

9. Boundary (Part 2, Inner observation, 79)

In each degree, the screen measures and makes a “boundary” over the degree of reflected light that the screen raises according to its coarseness (see item 2 above), since the screen of phase three limits (places a boundary on) the level of the degree so that it does not acquire the light of Keter. The screen of phase two limits it from light of Hochma, too, etc.

10. Top (Part 2, Chap 1, Inner light, 1)

The Top is the Keter in each degree, as well as in the Sefirot and in the worlds.

11. Guf (Part 2, Chap 1, Inner light, 90)

The real vessels of reception in each degree, which expand by the power of the reflected light in the screen, from it and below, are called the Guf [body] of the degree, since they precede the lights. It is unlike the lights that expand for a coupling by striking on the screen, which precede the vessels.

12. Wheel (Part 2, Chap 1, item, 2)

The Sefirot of circles are called wheels because the lights become round in them. This means that it is impossible to distinguish refinement and coarseness in them.

13. GAR (Part 2, Chap 1, Inner light, 90)

GAR are the lights that preceded the vessels that are clothed in the reflected light that rises to them from the screen and above, meaning the first three Sefirot—Keter, Hochma, and Bina. They are also called the Rosh [head] of the Partzuf.

14. Corporeality

Anything that is depicted and perceived by the five senses or occupies place and time is called “corporeality.”

15. In passing (Part 2, Chap 1, Inner light, 4)

The lights that extend from Ein Sof to the lower Sefirot necessarily pass through the upper Sefirot. Since the spiritual does not become absent from one place as it moves to another place but remains in both place A and place B, we distinguish two kinds of light in each Sefira: lights of their own quality, and the lights that remained in them “in passing.”

16. Illumination from afar (Part 2, Chap 1, Inner light, 40)

The illumination that operates in a Partzuf when it has no vessels of reception for that light is called “illumination from afar.” It means that when there is a great distance and difference between the light and the vessels of the Partzuf related to that light, the vessels cannot receive and clothe that light. Instead, they receive from it an illumination from afar.

17. The refinement of the screen (Part 2, Inner observation, 74)

The refinement of the screen is the refinement of the coarseness in phase four. The level of reflected light that the screen raises and clothes on the direct light depends on the measure of the coarseness in phase four, meaning the measure of the desire in her. Therefore, once the degree is filled with the light that it extended, the surrounding light intensifies and refines the screen to a certain measure of the level of the yearning. This is considered that she has been refined from the coarseness that was in her, and it is also called “the refinement of the screen.”

18. Completely distant (Part 2, Chap 1, item, 8)

When the disparity of form is so great that it reaches oppositeness of form, from one end to the other, it is called “completely distant.”

19. Lowering of the Rosh (Part 2, Chap 2, Inner light, 3)

When the lights of ZAT also operate in the Rosh, which is also called GAR since the lights of GAR that should be in the Rosh are missing there, it is called “lowering of the Rosh [head],” meaning that the Rosh is lowered to the same level as the ZAT, which are called Guf [body].

20. The incorporation of the Sefirot (Part 2, Inner Observation, 97)

The Sefirot incorporate with one another “in passing” (see answer 15). Since the ten Sefirot of direct light extend from Keter to Malchut, it is impossible for them to appear in the degree, except by clothing in the ten Sefirot of reflected light that extend and rise from Malchut to Keter.

Thus, there is not a single Sefira among them that does not have two Sefirot within it, one of direct light and one of reflected light, as well as eight other Sefirot that were incorporated in it in passing. Some of them passed through it in passing from above downward, and some of them passed through it in passing from below upward.

21. Attachment (Part 2, Chap 1, Inner light, 20)

The clothing of the ten Sefirot of the Rosh of a degree in the ten Sefirot of reflected light that rise from Malchut from below upward, is called “attachment” since here, it is discerned that the lights precede the vessels and coarseness does not ascend with this reflected light above its place, which is Malchut, even a bit. Therefore, these ten Sefirot of reflected light are not regarded as complete vessels, fit for clothing the self in them. For this reason, this clothing is only called “attachment.” In other words, the direct light attaches to and is present on the Partzuf through these ten Sefirot of reflected light, although it does not actually clothe in them.

The clothing of direct light in the vessels refers only to the reflected light that expands below the screen, where the coarseness of the Malchut of Rosh can spread and descend, and clothe the ten Sefirot of direct light that enter it.

22. One inside the other (Part 2, Chap 2, Inner light, 40)

It means that one is caused by the other. The outer circle is the reason and the cause of the circle within it, which is caused and extended from the outer one. Thus, “one inside the other” indicates a relation of cause and consequence, or cause and effect, between them.

23. Coupling by striking (Part 2, Inner Observation, 18)

The act of the screen, which detains and conceals the light from phase four and rejects the light that belongs to her back to its root, is called coupling by striking. The name indicates that this act contains within it two opposite matters: On the one hand, it “strikes” the light, meaning rejects and conceals it from illuminating. On the other hand, it “couples” with the light, meaning causes it to multiply and expand extensively, since this measure of light that is concealed and rejected from phase four becomes a great revealed light that clothes the direct light, and it is called “reflected light.” Without it, it is utterly impossible for the light of Ein Sof to clothe the Partzuf.

24. Zeir Anpin (ZA) (Part 2, Inner observation, 13)

Zeir Anpin means “a small face.” The light of Hochma is called the light of the face, as it says, “A man's wisdom illuminates his face.” That is why the general Partzuf of Keter in the world of Atzilut is called Arich Anpin, meaning “a long face,” for its essence is the light of Hochma.

Therefore, phase three, whose essence is only the light of Hassadim that extends from Bina, but which also has illumination of Hochma, though its essence is not of Hochma, is called “a diminished face”, meaning Zeir Anpin, because the light of its face is diminished and reduced compared to phase one.

25. ZAT - Seven lower Sefirot (Part 2, Chap 1, Inner light, 90)

The ten Sefirot that expand from the screen downward are called Guf, or ZAT (see answer 11). While the entire Partzuf is sometimes regarded as having only ten Sefirot, the first three Sefirot (KHB) are in the Rosh of the Partzuf, and the ZAT, which are HGT NHYM are in the Guf of the Partzuf.

26. Matter (Part 2, Inner Observation, 40)

The coarseness in the Partzuf that comes from phase four in the desire is called the matter of the Partzuf. This name is borrowed from the imaginary corporeal substance that consists of the three dimensions: length, width and depth, and six directions: up and down, east, west, north and south.

27. Haya (Part 2, Chap 2, Inner light, 6)

Haya [living] is the light of Hochma, as it says, “Wisdom gives life to its owner.”

28. Externality (Part 2, Inner observation, 6)

The more refined part of each vessel is regarded as its externality. It is regarded as the vessel for the surrounding light that shines in it from afar.

29. Hochma (Part 2, Chap 1, Inner light, 200)

Knowing the final purpose of every element in the entire reality is called Hochma [wisdom].

30. Window (Part 2, Chap 2, Inner light, 70)

The force of the coarseness in the screen, either in the ten Sefirot of the Rosh of the degree, or in the ten Sefirot of circles. That force of coarseness, which operates in them along with the reflected light that rises to them from the screen, is called a “window”.

Interpretation: The reflected light rejected from phase four because of its coarseness became a vessel of reception for the upper light instead of phase four, which was the vessel of reception in Ein Sof. This is so because the reflected light really does consist of the coarseness of phase four, because she extended it to her from Ein Sof.

However, this coarseness is apparent only in the vessels of the Guf, for they expand below the screen, meaning below phase four of the ten Sefirot of Rosh, which is why the coarseness of phase four in the screen controls them. Therefore, they are considered complete vessels for clothing of upper light in them.

However, the ten Sefirot of Rosh are necessarily above their phase four. Thus, reflected light rises to them from below and the coarseness of phase four in the screen cannot incorporate there and rise along with the reflected light, above its place, to its first nine Sefirot. Therefore, this reflected light does not become complete vessels there, but only roots to the vessels. Because of this, the clothing of the nine Sefirot in this reflected light is regarded only as attachment.

Nevertheless, with regard to the nine Sefirot of the Rosh, this reflected light is also regarded as a force of coarseness, as it nevertheless becomes a force of attachment, attaching them to the emanated being.

This force is called a window, because when the reflected light and direct light enter in order to illuminate the refined vessels of the circles, which do not have even a trace of coarseness, the force of coarseness in the reflected light is much lower than them and therefore inferior, and lowers the walls of the vessels of circles as it enters them.

It is like a foramen and a hole in a room, which is a cavity and deficiency in the wall of the room. However, it is also an entrance for the sunlight. Similarly, the cavity and deficiency in the walls of the vessels of the circles, which happened because of the coarseness in the reflected light, is not at all regarded as a deficiency in them, but as a window. Without it, they would not have had any light, for they can receive light only through the line, through the force of the screen in it.

31. Yechida (Part 2, Chap 2, Inner light, 6)

The light clothed in the Sefira of Keter is called Yechida.

32. Going Outside (Part 2, Inner observation, 59)

A disparity of form that is attained in the spiritual is called “going outside” of it, since the disparity of form that forms in a part of the Partzuf is considered that that part went outside the Partzuf. This is akin to lighting one candle from another without the first diminishing, as there is no absence in the spiritual.

It follows that when the part begins to change its form, along with this changing, it begins to separate from the Partzuf and exit the Partzuf into a new authority of its own. Thus, disparity of form and “going outside” are one and the same.

33. Descent (Part 2, Chap 1, Inner light, 5)

Growing coarser is considered a “descent,” meaning a decline from its degree. Refinement means an “ascent,” since it ascended in equivalence of form with Ein Sof. The rule is that the greater the refinement, the higher it is, and the greater the coarseness, the lower it is.

34. Straight (Part 2, Chap 1, Inner light, 5)

When the upper light descends to vessels that have coarseness of phase four, namely yearning, for she extends it through her yearning, it is considered that the light descends in straightness, meaning in absolute proportion to the measure of coarseness and yearning in her. This is similar to a heavy object that falls to the ground from above. It falls in a completely straight line from above downward, and at a great speed because of the earth’s gravitational force affecting it. Conversely, when a light object falls to the ground, and the gravitational force does not affect it, it sways slowly in the air until it rests on the ground.

So it is here: In vessels that have no coarseness, such as the vessels of the circles, it is considered that the light that comes there by the power of the Sefirot of straightness becomes round because there is no coarseness there, meaning yearning that would draw it with a pulling force.

Conversely, in the vessels of straightness, where there is coarseness that draws the light very strongly, the light comes down fast and with accurate straightness, like a straight line.

35. Keter (Part 2, Chap 1, Inner light, 200)

The impact of the root on a degree is called Keter (crown). It comes from the word Machtir [crowning], meaning encircling. Because it is more refined than the entire degree, it encircles the entire Partzuf above it.

36. Slowly (Part 2, Chap 1, Inner light, 200)

A gradual extension of lights by way of cause and effect is called “slowly.”

37. Connecting (Part 2, Chap 1, Inner light, 30)

Malchut of the upper one becomes the Keter for the lower one. It follows that Malchut connects every upper one with its lower one, meaning that an equivalence of form has occurred between them. By this, a connection is made among all the degrees, from the world of Adam Kadmon through the end of Assiya. This matter applies to the vessels of straightness, called a “line,” but not to the vessels of circles. Therefore, the whole connection of the circles in one another is done by the line.

38. The water of light (Part 2, Chap 1, Inner light, 90)

A light that descends from its degree is called water, or the water of light.

39. Malchut (Part 2, Chap 1, Inner light, 200)

The last phase is called Malchut because the authority that extends from it is firm and in absolute control, as is the fear of the Kingship.

40. From above downward (Part 2, Inner Observation, 102)

A light that expands in the vessels gradually, from a more refined to coarser, is called “from above downward.” This light is called “direct light.”

41. From below upward

A light that extends gradually, from coarser to more refined, and up to the most refined, is called “from below upward.” This light is called “reflected light.”

42. Effect

That which causes the appearance of a degree is regarded as effecting it. This comes from the term “cause and consequence.” The cause is the reason for something, and the consequence is extended and born out of that cause and reason.

43. Screen (Part 3, item 2)

A screen is the force of restriction that awakens in the emanated being toward the upper light to stop it from descending to phase four. This means that as soon as it reaches and touches phase four, that force promptly awakens, strikes it, and pushes it back. This force is called a “screen.”

You must understand the difference between the screen and the restriction in the emanated being: They are two completely separate matters. The force of restriction that was performed on phase four is aimed toward the vessel in the emanated being, which is a yearning to receive. This means that because of the desire to equalize the form with the Emanator, he detained himself from receiving while yearning to receive, since the yearning in him, called “phase four,” is an upper force that the emanated being cannot revoke or diminish even a little. Rather, he can detain himself from wanting to receive despite the great yearning.

This force of detainment is always placed on phase four in the emanated being, except when he extends a new light. In that event, he must necessarily revoke the force of detainment, meaning the restriction in him, and a yearning for the upper light appears in him. That gives him the power to draw the light to himself.

Here begins the operation of a screen in the emanated being, since any yearning draws the upper light in completeness, as it was in Ein Sof, since it is an upper force, which the lower one cannot diminish. Hence, the light comes down in order to fill phase four.

However, the moment the light touches phase four, the screen awakens, strikes the light, and pushes it back. As a result, he receives only the light of the three phases, and phase four does not receive it.

You see that the screen operates only when the light comes, after the restriction is temporarily revoked in order to extend a new light, as was explained. However, the act of the restriction is permanent, restraining himself from extending light. Thus, the restriction and the screen are two completely separate discernments, and know that the screen is a result of the restriction.

44. Surrounding (Part 2, Chap 1, Inner light, 40)

See answer No. 4.

45. Annulled (Part 2, Chap 1, Inner light, 10)

When two spiritual entities become completely equal in their form, without any disparity, they literally become one. In that state, the smaller one becomes annulled in the greater one.

46. Extending (Part 2, Chap 1, Inner light, 90)

A descent of light by the power of the coarseness, meaning the power of yearning that there is in the emanated being, is called “extending” or “extension.”

47. Nefesh (Part 2, Inner observation, 95)

A light that does not come to a Partzuf as bestowal from the light of Ein Sof, but is rather received from a higher adjacent degree, is called the light of Nefesh, or female light.

48. NRNHY (Part 2, Inner Observation, 87)

The vessels in the ten Sefirot are called KHB ZON. The lights in the ten Sefirot are called Nefesh, Ruach, Neshama, Haya, Yechida. The reason the lights are named from below upward, meaning NRNHY, and not from above downwards, meaning YHNRN, is that this is the order by which the lights enter the Partzuf. Nefesh enters first, then Ruach, and so on. This order is opposite to the order of the vessels, where Keter is revealed first, then Hochma, etc., through Malchut, which is the last.

49. Neshama (Part 2, Chap 2, Inner light, 6)

The light that clothes the vessel of Bina is called Neshama. It comes from the Hebrew word Neshima [breathing], since the Neshama is the origin of Zeir Anpin, which is considered as the light of Ruach and it breathes its sustenance from there. It does that by way of ascent and descent, as it is written, “And the animals ran back and forth,” and also, “and breathed into his nostrils the breath of life.”

50. Cause

That which makes a degree appear is considered its cause.

51. Sium (Part 2, Chap 1, Inner light, 7)

Phase four is called Sof [end], or Sium [conclusion] because it stops the upper light from expanding to it, and therefore ending the degree.

52. Near (Part 2, item 2)

Similarity of form with another is called nearness.

53. Coarseness (Part 2, Inner observation, 5)

A great will to receive, with a great yearning, is called regarded as great coarseness. Little yearning is considered a lesser coarseness. It is the vessel for drawing the abundance in every Partzuf, and is therefore called the “internality” of the vessel.

54. Passing (Part 2, Chap 2, Inner light, 4)

An illumination from a lower degree must pass through the one above it. That is, because the lower one is caused by and emerges from the upper one, it is regarded as passing through the upper one. And because it passes through the upper one, it is set there, and is called there “passing light.” It does not move from there, but an extension of it exits and comes to its place, meaning to the lower one. It is akin to lighting a candle from another candle without the first diminishing. In this manner you can understand any shifting of lights from degree to degree, since the light does not leave its first place when it moves to another place, as with corporeal objects.

55. Upper one and lower one (Part 2, Inner observation, 86)

We should make two primary distinctions in each Partzuf: The vessel for drawing the abundance, and the vessel for receiving the abundance in it. These distinctions are completely opposite to each other, because the amount of abundance depends on the measure of the coarseness of the vessel extension.

The greatest light in the Partzuf is called Yechida. That light needs the vessel with the greatest coarseness to extend it, meaning from phase four of phase four. It is the opposite from the vessel of reception because the greatest light, meaning Yechida, clothes only the most refined vessel.

Hence, when discerning a vessel for extension of abundance, we discern them under the names internality and externality. The more interior the vessel, the coarser it is and it extends a greater level. Conversely, the more exterior is more refined, extending a smaller level.

When discerning the vessels for reception of the lights in the Partzuf, we refer to them as upper and lower. The upper is more refined, and a greater level is clothed in it. Conversely, the lower is coarser and a smaller level clothes it.

56. Self (Part 2, Chap 2, Inner light, 2)

The light of Hochma is called the “self,” as it is the essence and the sustenance of the emanated being.

57. Internality (Part 2, Inner observation, 86)

The coarseness in the Partzuf is regarded as its internality, because it is the place of the extension of the abundance.

58. Internality and externality

See answer No. 55

59. Pipeline (Part 2, Chap 1, Inner light, 2)

The vessels of straightness are called pipelines, because they extend and limit the light within them like a pipeline that bounds the water that travels through it.

60. Line (Part 2, Chap 1, Inner light, 2)

From the perspective of their vessels, the ten Sefirot of the vessels of straightness are called a pipeline, and from the perspective of the light inside them, they are called a line. The ten Sefirot of the world of Adam Kadmon are called “one line,” but in the ten Sefirot of the world of Atzilut there are three lines.

61. Upright (Part 2, Chap 2, Inner light, 3)

When the lights of Rosh cloth the vessels of Rosh, it is considered that the Partzuf is standing upright.

62. Ration (Part 2, Chap 1, Inner light, 70)

The reflected light measures itself and “rations” the upper light. That is because the only way for the light to be in the emanated being is if it is clothed in reflected light.

63. Ground (Part 2, Chap 2, Inner light, 1)

The Malchut of every degree of every world is regarded as its bottom.

64. Rosh (Part 2, Chap 6)

The nine Sefirot of the upper light that expand to coupling by striking on the screen in Malchut so as to raise reflected light are regarded as the Rosh of the degree. That is because these lights come before the screen and the reflected light, and the coarseness of the screen cannot rise to them.

65. Ruach (Part 2, item 4)

The light clothing the vessel of Zeir Anpin is called Ruach. It is called by that name because it rises to Bina, sucks abundance and descends to Malchut, to pour it onto her. In that, it is like the wind that goes back and forth (see answer 49).

66. Spirituality

The term “Spirituality” as it is expressed in books of Kabbalah, means that it is devoid of any corporeal contingency, meaning time, space, imagination, and so on. Sometimes, this term indicates only the upper light in the vessel, although a vessel is also completely spiritual in every way.

67. Far (Part 2, Chap 1, Inner light, 40)

The term “far” indicates a great measure of disparity of form.

68. Beginning of the expansion (Part 2, Chap 1, Inner light, 7)

The root of every expansion of light is called the “beginning of the expansion,” or Keter.

69. At Once (Part 2, Chap 1, Inner light, 6)

A light that comes down, but not by the gradual order of the four phases, because it has only one of them, is regarded as descending “at once.” If it comes down in a gradual order, it is regarded as descending “slowly.”

70. The last of them (Part 2, Chap 1, Inner light, 7)

The last phase in all the degrees, meaning phase four of phase four, is called “the last of them.” It is so because it has the greatest coarseness, called Sof, and all the degrees appear only in order to correct that phase.