Table of Answers for Topics

71. What is the origin of the vessels of circles

Ein Sof is the origin of the vessels of circles, since these vessels were already included in Ein Sof but they were not apparent there because “He is one and His name, One.”

(Inner Observation, Part 2, item 52)

72. What are the records that remained in the circles after the restriction

After the restriction, when the light of Ein Sof departed from all four phases, there still remained a record in each and every phase; a kind of the light of Ein Sof that was in it prior to the restriction.

(Inner light, Part 2, Chap 2, item 80)

73. Why are the circles located one inside the other

It indicates that there is no other distinction there besides that of cause and consequence (see answer 22).

(Inner Observation, Part 2, item 53)

74. Why is there no discernment of one being inside the other in Ein Sof

Because there is no recognition whatsoever of a vessel in Ein Sof.

(Inner Observation, Part 2, item 53)

75. What is the root of all the lights

Ein Sof is the root to all the lights in the worlds.

(Inner light, Part 2, Chap 1, item 4)

76. What is the root of all the vessels

The circles are the roots to all the vessels in the worlds.

(Inner light, Part 2, Chap 1, item 80)

77. What is the origin of the reflected light

Phase four, called Malchut, is the origin of the reflected light.

(Inner Observation, Part 2, item 66)

78. Why do the lights precede the vessels

In the beginning, the lights emerged in three phases one below the other. These three phases are not regarded as vessels before phase four appears, which is the only phase regarded as a vessel. Thus, the vessels are a consequence of the lights.

(Inner Observation, Part 2, item 5)

79. Why does Bina not precede Hochma

In the order of the emanation of the worlds from above downward, completeness always precedes and causes the appearance of incompleteness. This is how the degrees cascade from one another: Each lower degree is inferior to the higher one until the appearance of this world, the most corrupted of them all.

(Inner light, Part 2, Chap 1, item 200)

80. From where comes the source for the controlling force in the worlds

The screen is the first source of a controlling force in the worlds.

(Inner light, Part 2, Chap 1, item 2)

81. Where does the screen come from

It is a consequence of the first restriction.

(Inner light, Part 2, Chap 1, item 2)

82. How many causes preceded the screen

Two causes preceded the screen: the restriction and the arrival of the light, since the screen appears only when the upper light comes and touches phase four (see answer 43).

83. What is the origin of the vessels of straightness

The circles are the origin of the vessels of straightness because Malchut of the circles extended the light of the line, and her power created the screen.

(Inner Observation, Part 2, item 56)

84. From where do the circles get their light

From the vessels of straightness, and they, themselves, cannot draw light from Ein Sof since there are no screen and coarseness in them.

(Inner light, Part 2, Chap 1 item 30)

85. How do the circles receive light from one another

Through the force of the screen impressed in them without carrying its coarseness with it. This above-mentioned impression of the screen is called the windows of the circles.

(Inner light, Part 2, Chap 2, item 70)

86. Why must the circles receive from the straightness

Because there is no screen in the circles.

(Inner light, Part 2, Chap 1, item 30)

87. What are the windows at the top and at the bottom of each circle

(See answer 85)

88. What caused the circles be one below the other

The light of the line that the circles received caused in them a recognition of degrees, one below the other. These became windows from the impression of the screen, and all the degrees of the line also emerged in circles.

(Inner light, Part 2, Chap 2, item 90)

89. Why the circles need the line to connect them

The vessels of the circles are on the same level as the Rosh of every Sefira in the vessels of straightness above the screen. Because of that, they are considered to be in the place of the Rosh of the Sefira, and do not expand at all below the Rosh of the straightness.

The vessels below the Rosh are below the screen of the Malchut of Rosh, and are controlled by the coarseness. For this reason, they are below the circles, because lower implies having greater coarseness.

There are no screen and coarseness in the circles. Thus, the Guf of every Sefira is devoid of circles. In that state, all ten Sefirot of Keter of circles clothe the ten Sefirot of the Rosh of Keter of straightness, and the ten Sefirot of the Guf of Keter are vacant of the circles. Also, the ten Sefirot of Hochma of circles clothe the ten Sefirot of the Rosh of Hochma of straightness and so on by the same way.

It turns out that the Guf of straightness separates each two Sefirot of circles, so that there is no connection between the Sefirot of the circles. That is why they need to be connected by the line.

(Inner light, Part 2, Chap 1, item 3)

90. What is the difference between the Sefirot of straightness and the Sefirot of circles

The difference between them is only in the screen: it exists in the straightness and does not exist in circles.

(Inner light, Part 2, Chap 1, item 2)

91. Why is the restriction not enough and there is a need for a screen, as well

(See answer 43)

92. What are the lights of straightness?

They are considered as the light of Ruach.

(Inner light, Part 2, Chap 2, item 30)

93. What is the difference between straight illumination and circular illumination

(See answer 34)

94. In what are the circles finer than the straightness

From the perspective of the vessels, the circles are finer than the straightness because there are no screen and coarseness in the vessels of the circles, and there are a screen and coarseness in the vessels of straightness.

Also, the vessels of the circles precede the vessels of straightness.

(Inner light, Part 2, Chap 1, item 2)

95. What makes the Sefirot of straightness better than the Sefirot of circles

From the perspective of the lights, the straightness is finer than the circles, because the Sefirot of straightness draw upper light and bestow upon the circles. The lights of straightness are called the lights of Ruach and the lights of circles are called the lights of Nefesh.

(Inner light, Part 2, Chap 2, item 30)

96. Why is it that in the circles, the more external the circle, the better it is.

External means refined, and you find that the more it is external, the better it is and the more it is in equivalence of form with Ein Sof.

(Inner Observation, Part 2, item 7)

97. In vessels of straightness, the more internal the vessel, the better it is. Why?

Inner means coarser, meaning having greater yearning. For this reason, it also draws a greater measure of light, and the level of reflected light that it pushes back is also greater.

(Inner Observation, Part 2, item 5)

98. Why the world of Assiya the most external of all the worlds

Because its phase four hasn’t any coarseness that is fit to draw the upper light, in that sense, it is regarded as the most refined of all the worlds (See answer 55).

(Inner Observation, Part 2, item 13)

99. Who caused the appearance of the screen

When the upper light reached and touched phase four in order to expand in it, it caused the force of the screen to appear immediately, block it, and push that light back.

(Inner Observation, Part 2, item 18)

100. When was the screen formed?

When the upper light reached phase four and touched it in order to expand in it, the force of the restriction was awakened, which is a screen to stop it and push it back.

(Inner Observation, Part 2, item 56)

101. Why does the quality of the screen depend on the coarseness of phase four

Because the reflected light that the screen raises is only the same measure of light that wanted to expand according to the measure of coarseness in phase four, meaning the measure of its yearning and drawing of the upper light. If there is great coarseness, meaning phase four in phase four, the light that wants to expand in phase four is also great. If the coarseness is small, meaning only phase one in phase four, the light that wants to expand in phase four is also very small. You find that the measure of the level of reflected light in the screen and the measure of coarseness in phase four are one and the same.

(Inner Observation, Part 2, item 60)

102. What are the vessels of reception in the light of the line

Even though the light of the line has but three phases, still, its vessels of reception are only due to phase four. However, phase four itself does not receive light.

(Inner Observation, Part 2, item 16)

103. What are the two kinds of ten Sefirot in each emanated being

There are two movements of ten Sefirot in each degree: The first move is from above downward, beginning in Keter and ending in Malchut. They are called ten Sefirot of direct light. The second move is from below upward, beginning in Malchut and ending in Keter. They are called ten Sefirot of reflected light.

(Inner Observation, Part 2, item 104)

104. Why is the reflected light considered a vessel of reception

Because this entire light belonged specifically to phase four. It would have qualified to clothe in phase four, if the screen did not push it back. For this reason, it became a vessel of reception instead of phase four.

(Inner Observation, Part 2, item 21)

105. How is the amount of reflected light measured?

By the measure of light that was fit to come into phase four had the screen not pushed it back.

(Inner Observation, Part 2, item 60)

106. Why is Malchut regarded as the Keter of the reflected light?

Because reflected light is nothing more than a light that was fit for phase four, which is Malchut. Because Malchut did not receive this light within her, this light became a garment and a receptacle for all nine Sefirot above her. Thus, Malchut is the origin for all ten Sefirot of the reflected light and is therefore regarded as the Keter of the reflected light.

(Inner Observation, Part 2, item 102)

107. Why do the screen and the coarseness function as one

(See answer 101)

108. Why are the coarseness and the reflected light interdependent

(See answer 101)

109. What refines the screen

The coarseness in a screen is the measure of the yearning in it. Therefore, acquiring and clothing the inner light in a Partzuf intensifies the surrounding light and refines the coarseness in the screen.

(Inner Observation, Part 2, item 74)

110. Why are the Sefirot of the circles regarded as Nefesh

Since there is no screen and coarseness in the Sefirot of the circles, they do not have a vessel that draws the upper light. Instead, they receive their lights through the vessels of straightness. Therefore, their lights are regarded as “light of Nefesh.” This means that there is no bestowal in this light, but only for their own needs.

(Inner Observation, Part 2, item 95)

111. Why are the Sefirot of straightness regarded as Ruach

Because the vessels of straightness have a screen and coarseness, they are fit to draw the upper light and impart upon others. A light that has bestowal in it is called “a light of Ruach” or “male light.”

(Inner light, Part 2, Chap 2, item 30)

112. What is the merit of the first three Sefirot of straightness

GAR are clean with respect to the coarseness of the screen, since the screen and Malchut are their last phase and no coarseness ever ascends to them because coarseness can never rise beyond its own place, not even a bit. Know that the first three, namely KHB, are the Rosh of a degree that has complete ten Sefirot (See answer 13).

(Inner light, Part 2, Chap 1, item 90)

113. How are the Sefirot of straightness positioned inside the circles

Each and every Sefira is considered to have a Rosh, called GAR, and a Guf, called ZAT (See answer 64). The Sefira of Keter has GAR and ZAT; so does Hochma, and so does Bina, and so on.

The position of every ten Sefirot GAR and ZAT of circles is only in the place of the Rosh and GAR of straightness since the ten Sefirot of circles of the Sefira of Keter revolve only around the GAR of Keter of straightness, and ZAT of Keter of straightness are vacanct of circles (see item 89).

Also, every ten Sefirot of Hochma of circles revolve solely around the GAR of Hochma of straightness, and ZAT of Hochma of straightness are vacant of circles, and so are the rest of them.

(Inner light, Part 2, Chap 1, item 90)

114. Why are the circles positioned in the place of GAR of straightness

Because both haven’t any of the coarseness of the screen.

(Inner light, Part 2, Chap 1, item 90)

115. What is the distance between each two circles

It is as the measure of ZAT of the Sefira of straightness that separates between each two circles. ZAT of Keter of straightness separate between the ten Sefirot of the circle of Keter and the circle of Hochma; ZAT of the Sefira of Hochma of straightness separate between the ten Sefirot of the circle of Hochma and the circle of Bina, and so on.

(Inner light, Part 2, Chap 1, item 90)

116. Why the circles don’t surround the ZAT of straightness

(See answer 89)

117. Why is it forbidden to engage in the GAR of each degree

Because the lights preceded the vessels (See answer 13), and the reflected light that ascends from below upward and clothes them is not regarded as actual vessels, but only as roots of vessels. We do not have attainment in the light without a vessel.

(See answer 21)

118. Why is it forbidden to engage in the ten inner Sefirot of the GAR?

There are inner GAR and ZAT even in the GAR of the degree, and engaging in the ZAT of the GAR is also permitted.

(Inner light, Part 2, Chap 2, item 5)

119. Why do we not engage in the Sefirot of the circles

Because they are GAR, as for this reason, all ten Sefirot of the circles are positioned in the place of GAR of straightness.

(See answer 13)

120. How are the ten Sefirot divided among the five phases of the desire

The root of the four phases is called Keter. Phase one is called Hochma and phase two, Bina. Phase three is called Tifferet, or Zeir Anpin, and consists of six Sefirot of its own: Hesed, Gevura, Tifferet, Netzah, Hod, Yesod. Phase four is called Malchut.

121. What exactly does “Ten and not nine, ten and not eleven” mean

It means that phase four, meaning Malchut, does not receive anything from the upper light after the restriction. However, because of the virtue of the reflected light in her, she is considered just as important as the rest of the Sefirot. That is why it says, “ten and not nine.” It says “ten and not eleven,” to indicate that you should not think that there is any form of reception of upper light in phase four. If there were, Malchut would be regarded as two Sefirot: Malchut of direct light and Malchut of reflected light. That would bring the number of Sefirot to eleven. For this reason, the text warns us, “ten and not eleven,” because Malchut receives none of the direct light.

122. Why doesn’t the will to receive appear all at once

Because it is opposite from the root. The only form of the root is that of bestowal, and that of phase four is only of reception.

Two opposites cannot stem from one another by way of cause and consequence, but rather through a gradual, slow cascading of the degree, since the root is only the cause of phase one, the closest to it, phase one of phase two, and phase two of phase three. After phase three, it is possible for phase four to appear.

(Inner Observation, Part 2, item 5)

123. Why is coarseness regarded as internality

Because coarseness is the vessel of drawing and the primary vessel of reception, through the reflected light that ascends from it. For this reason, the coarseness in the vessel is regarded as its internality. The lesser the coarseness, the more external it is considered, and that which is completely refined in it is regarded as completely external (See answer 55).

(Inner Observation, Part 2, item 5)

124. Why is specifically internality regarded as a vessel of reception

It can be likened to the thickness of the wall of a vessel that is made of four layers one around the other, so the abundance in the vessel touches only its internality, meaning the innermost layer in the vessel.

(Inner Observation, Part 2, item 5)

125. How is the greatness or smallness of the worlds measured?

By the measure of reflected light that the screen in that degree or world raises.

(Inner Observation, Part 2, item 55)

126. Why did the light also depart from the first three phases during the restriction

The vessels of reception of all four phases are actually only phase four. The other three phases do not have any form of drawing or reception in them. Consequently, when phase four restricted herself from receiving, the first three phases also remained without vessels of reception; therefore, their lights departed, too.

(Inner Observation, Part 3, items 24, 27)

127. What are the three discernments in the vessels

The first is the substance itself of the vessel, meaning the measure of its coarseness. The second is the force of restriction that is placed on phase four in the coarseness in her. The third is the screen in it (See answer 43).

There are two inner discernments we must make in the first discernment: The first is the first substance in her, regarded as the Malchut of the previous degree, which is considered her cause and emanator. This is discerned primarily before the light reached the emanated degree. The second is the substance of the emanated degree itself, after all the light intended to reach that degree has come to it.

(Inner Observation, Part 2, item 24)

128. What are the two discernments in a spiritual substance

The first is what is regarded as the Malchut of the upper one. The second is what is regarded as the substance of the emanated degree itself (See answer 127).

129. To which point is the emanated being named after its upper one

As long as the emanated degree does not receive the light that is intended for it, it is named after the Malchut of the degree above it (See answer 127).

130. When is the emanated being regarded as emerging from the upper one into its own authority

When the emanated degree acquires its own light, from that moment it is regarded as having left the Malchut of the upper one, called Emanator, and to have come into its own authority.

(See answer 127)

131. What does not possible mean

Coerced reception is called “not possible.” It relates primarily to the light of Hochma or the illumination of Hochma, considered the self and vitality of the Partzuf, from which it is “not possible for the Partzuf to part,” like a person who must maintain his existence and sustenance.

(Inner Observation, Part 2, item 46)

132. What does not intending mean

A great desire is regarded as intending. When one wants to receive something very much, we say that one’s heart is greatly intending to draw it, for the yearning is felt in the heart, and the intention is also felt in the heart.

This is so only when he lacks the light. When he has light, it is called “not intending.”

(Inner Observation, Part 2, item 43)

133. Why phase one is regarded as not possible and not intending

Only the light of Hochma is intended for phase one. It is the vitality and self of the Partzuf, which is why it is regarded as not possible, since it is must receive its sustenance and self, and compelled reception is not regarded as reception.

It is also discerned that no yearning for light of Hochma is revealed in her because yearning appears only when he does not have that light, and he yearns to obtain it, and not when he is filled with this light.

(Inner Observation, Part 2, item 43)

134. Why phase two is regarded as possible and not as intending

Phase two is an intensification of the desire to bestow, by which she draws the light of Hassadim. She does not have to make this intensification whatsoever, and it was possible for her to completely separate herself from it. This is why she is regarded as possible.

However, she is still regarded as not intending because this above mentioned yearning must only be for the light of Hochma, not for the light of Hassadim, since the desire for the light of Hassadim is not considered coarseness as the restriction was only on the light of Hochma, and not at all on the light of Hassadim. Hence, the yearning for the light of Hassadim is not considered an intention.

(Inner Observation, Part 2, item 43)

135. Why is phase three regarded as not possible and intending

Phase three is the extension of illumination of Hochma into the light of Hassadim that Bina extended. This extension is called not possible because the illumination of Hochma is a mandatory reception for the Partzuf.

It is considered intending because this extension was done when the illumination of Hochma was absent, which is why there was yearning there.

136. Why is phase four regarded as possible and intending

Because there was already illumination of Hochma in phase three, she did not have to perform a new intensification for the light of Hochma itself because the illumination of Hochma alone is quite sufficient for her sustenance. This is why this extension is regarded as possible, meaning it was possible to become separated from it.

She is regarded as intending because she lacked that light of Hochma itself that she extended, and she had a great yearning when she extended it.

137. Why are not all the phases of the desire fit of being vessels of reception, but only phase four

Because a vessel is not complete unless it has a yearning to receive. This is revealed only under two conditions: possible and intending (See answer 136).

138. Why does every disparity of form in phase four become a new emanated being

The rule is that the upper light does not stop shining for the emanated beings even for a moment. Wherever a proper vessel of extension is revealed, the upper light immediately shines there.

Therefore, after the extension of phase four within phase four was filled, she engendered a form of a new vessel of extension, in which there is the coarseness of phase three in phase four, and it, too, was instantly filled with the upper light.

Afterwards, when a new form of coarseness, of phase two within phase four, was emanated and emerged from it, it too was instantly filled with the upper light, and this is always so.

139. Why is the upper light incessant in the emanated beings

Because the upper light is always in a state of complete rest, without any novelty of form. In spirituality, innovation is regarded as movement, and any innovation of form that is done as an expansion of the upper light is through the force of extension that is revealed only in the emanated being (See Part 1, answer 64).

Even this expansion of upper light is like lighting one candle from another, while the first is not diminished whatsoever. Thus, only that part of the expansion of the upper light that the emanated being received is regarded as receiving a new form, a common relation between the vessel and the light that is clothed in it. However, the upper light itself is not diminished at all because of this expansion that has reached the emanated being.

140. What is the difference between bestowal and reception in the vessels

The difference is truly as from one end to the other since bestowal of the upper light requires that there be a great measure of coarseness in the Partzuf, the greatest measure in reality, for then it draws the greatest and most complete light.

Its complete opposite is the clothing of the upper light in the vessels, since the greatest and most complete light clothes only the most refined vessel that can exist in reality.

Hence, we must always discern the above two matters in every Partzuf: The bestowal measured in the additional coarseness is regarded as internal and external, and reception and clothing in the vessels are regarded as upper one and lower one.

Thus, the greatest Partzuf in reality should also be the most internal, meaning the coarsest of all the Partzufim in reality. At the same time, it should be the highest of all the Partzufim in reality, meaning the most refined of all the Partzufim in reality since they are two separate vessels: one to extend the light, and the other to receive it (See answers 55 and 141).

141. Why the giver gives to the coarsest while the receiver receives in the most refined

The upper light is captured in the Partzuf only to the extent of the reflected light that rises from the screen in the Partzuf, and its measure depends on the measure of the coarseness in phase four (See answers 101 and 2). For this reason, the giver needs the excessive coarseness in the lower one. Conversely, the receiver needs the most refined vessel, so that the light may clothe in it, meaning to have equivalence of form between the light and the vessel as the disparity of form removes the light from the vessels (See answers 16 and 140).

142. How should we understand the innovation of form in the expansion of the upper light

See answer 139

143. How does the emanated being emerge from the upper light

The upper light necessarily contains a desire to bestow. This desire is regarded as the last phase incorporated in the upper light. This part, meaning the above-said desire to bestow, is inverted and becomes an extension of the light of phase one. This extension of light is certainly an innovation of form in the above desire to bestow. This is why it is considered to have split in itself, exited from the desire to bestow and became phase one of the will to receive.

That is, it emerged from the quality of Emanator into the quality of emanated being, since disparity of form separates and distances the spiritual from one another. However, the abovementioned distinction of “part” does not diminish anything the “whole” whatsoever. Instead, it is as lighting one candle from another candle without the first diminishing in any way.

144. What is the difference between the names of the four phases and the names KHB ZON

When we discern only the substance in the vessels, we define them as “four phases.” When we want to include the records in each and every vessel, too, we define them as KHB ZON.

145. What is the order of the entry of the lights into the emanated being after the correction

First, the smaller ones enter, then the greater ones, beginning with Nefesh, then Ruach, and so on through Yechida.

(See answer 48)

146. What is the order of the growth of the vessels in each Partzuf after the correction

The more important vessels grow first, then the smaller vessels, beginning with Keter, then Hochma, and so on through the vessel of Malchut, which comes last.

147. What is the first substance of every emanated being

Malchut of the upper one becomes the Keter of the lower one. In other words, the will to bestow in the upper one becomes the first substance of the lower one (See answer 143).

148. What are the two Ketarim (pl. of Keter) in each degree

The root of the four phases is called the Keter of the ten Sefirot of direct light in the degree. Malchut of the degree is regarded as the Keter of the ten Sefirot of reflected light in the degree.

149. Why does the light not become absent in the first place when it moves to another

Had it been transient and exchangeable, it would not have been eternal. This is simple.

150. How is every upper one incorporated with its lower ones

In the ten Sefirot of [direct light], since any light is extended only from Ein Sof. Therefore, the lower one must pass through all its upper ones in a manner of cause and consequence until it reaches the bottom consequence, for which the light is intended.

And since the light does not become absent in place A when it passes to place B, all the lights that pass through the upper one become fixed in it.

151. How is every lower one incorporated with its upper ones

In the ten Sefirot of reflected light, in which Malchut is regarded as the root and the Keter (See answer 148). All the parts of reflected light that clothe her upper ones pass through her from below upwards. For this reason, every lower one is regarded as containing all of the parts of reflected light that belong to the Sefirot above it.

152. What is the key to finding the distinctions between the Sefirot that are incorporated in each other

The incorporation of the Sefirot in one another until each one consists of ten, and ten from ten indefinitely, is by the two directions of the ten Sefirot of direct light and ten Sefirot of the reflected light in each degree (See answer 20). We must find the key to easily identify the changes in the order of the inner ten Sefirot in a Sefira only through incorporation and are not from its self.

Hence, remember three facts that you may always use. For example, if you want to know the ten Sefirot incorporated in Bina, the first fact is that there are two Sefirot in her self, which are Bina of direct light and Hod of reflected light. Second, count the Sefirot from her down to Yesod. These are the direct light in her, meaning HGT NHY that pass through her from above downward. Third, count the Sefirot from her up to Keter, which are two, Yesod and Malchut, and know her Sefirot of [reflected light] that pass through her from below upward.

Now think: Two Sefirot of her self, six of [direct light], and two of reflected light are ten. Think of every Sefira in this way and you will know all the phases incorporated in her with a single scan.

153. Which are the phases of direct light and reflected light in Keter

Nine of direct light, from Keter to Yesod, and one of reflected light, meaning only Malchut.

154. Which are the phases of direct light and reflected light in Hochma

Eight of direct light, from Hochma to Yesod. They clothe the more refined vessels, meaning the light of Hochma in the vessel of Keter, etc., and two of reflected light, Yesod and Malchut, which clothe the vessels Yesod and Malchut.

155. Which are the phases of direct light and reflected light in Bina

Seven of direct light, from Bina downward. Here too, the light of Bina is in the vessel of Keter, etc., through the light of Yesod in the vessel of Netzah, and three of reflected light, Hod, Yesod and Malchut, in the vessels of Hod, Yesod and Malchut.

156. Which are the phases of direct light and reflected light in Hesed

Six of direct light, from Hesed to Yesod, and four of reflected light, from Netzah to Malchut. The reflected light of Netzah is in the vessel of Netzah, etc.

157. Which are the phases of direct light and reflected light in Gevura

Five of direct light, from Gevura to Yesod, and five of reflected light, from Tifferet to Malchut. They clothe as above, meaning direct light in the more refined vessels, and the reflected light, each in its appropriate vessel.

158. Which are the phases of direct light and reflected light in Tifferet

Four of direct light, from Tifferet to Yesod, and six of reflected light, from Gevura to Malchut.

159. Which are the phases of direct light and reflected light in Netzah

Three of direct light, from Netzah to Yesod, and seven of reflected light, from Hesed to Malchut.

160. Which are the phases of direct light and reflected light in Hod

Two of direct light, from Hod to Yesod, and eight of reflected light, from Bina to Malchut.

161. Which are the phases of direct light and reflected light in Yesod

One of direct light, from Yesod, and nine of reflected light, from Hochma to Malchut.

162. Which are the phases of direct light and reflected light in Malchut

Only ten Sefirot of reflected light, without any direct light.

163. Which are the phases of direct light and reflected light in Keter of Keter

Nine of direct light, from Keter to Yesod, and one of reflected light, in Malchut.

164. Which are the phases of direct light and reflected light in Hochma of Keter

Eight of direct light, from Hochma to Malchut, and two of reflected light, from Yesod to Malchut.

165. Which are the phases of direct light and reflected light in Bina of Keter

Seven of direct light, from Bina to Malchut, and three of reflected light, from Hod to Malchut.

166. Which are the phases of direct light and reflected light in Hesed of Keter of Keter

Six of direct light, from Hesed to Yesod, and four of reflected light, from Netzah to Malchut.

167. Which are the phases of direct light and reflected light in Gevura of Hochma of Netzah

First, we must understand the inner ten Sefirot contained in the general Netzah. They are three of direct light—the light of Netzah, clothing the vessel of Keter of the general Netzah, the light of Hod, in the vessel of Hochma of the general Netzah, and the light of Yesod in the vessel of Bina.

Now, take the inner Hochma of the general Netzah. The inner Hochma, too, necessarily contains ten Sefirot, by the eight Sefirot of direct light that pass through her from above downward, even in those that have only reflected light, since when the Sefirot were incorporated, the Sefirot of direct light always shone into the Sefirot that had reflected light.

However, the eight Sefirot of direct light that passed from Hochma downward are not regarded as light of Hochma, but as light of Hod, since the light of Hod is clothed in the vessel of Hochma in the general Netzah.

Thus, in the ten Sefirot of Hochma of Netzah, there are now only passing lights of direct light from Hochma of Hod downward. Hochma of Hod is in the vessel of Keter, Bina of Hod in Hochma, and Hesed of Hod in Bina. Gevura of Hod is in Hesed, and Tifferet of Hod in Gevura. Thus, we find that there is direct light from the light of Tifferet of Hod in Gevura of Hochma of Netzah.

Now let us take that Gevura of Hochma of Netzah, which necessarily contains ten inner Sefirot, as well, direct light that passes through her from above downward, and reflected light that passes through her from below upward. In that Gevura, there are five Sefirot of direct light from Gevura downward. However, this is not at all the light of Gevura, but the five lower phases of the light of Tifferet of Hod, which clothe the more refined vessels.

It follows that the light Gevura of Tifferet of Hod clothes the vessel of Keter of Gevura of Hochma of Netzah. Also, the light of Tifferet of Tifferet of Hod clothes the vessel of Hochma of Gevura of Hochma of Netzah. The light of Netzah of Tifferet of Hod is in the vessel of Bina of Gevura of Hochma of Netzah, and the light of Hod of Tifferet of Hod clothes the vessel of Hesed of Gevura of Hochma of Netzah, and the light of Yesod of Tifferet of Hod clothes the vessel of Gevura of Gevura of Hochma of Netzah.

There are five additional Sefirot of reflected light that clothe according to the vessels, as they always do.

168. Which are the phases of direct light and reflected light in Tifferet of Bina of Hod

Initially, when you take Bina of Hod, it has only reflected light and no direct light. However, the direct light of the adjacent degree, namely the light of Yesod, shines in it. Consequently, this Bina is incorporated with the lights that pass through it, which are seven lights of direct light from Bina downward.

Because its light is only the light of Yesod of direct light, the direct light in it begins from Bina of Yesod downward. The light of Bina of Yesod clothes the vessel of Keter, and the light of Hod of Yesod clothes the vessel of Tifferet of Bina of the general Hod.

Afterwards, when you take the inner Tifferet of Bina of Hod, which also contains ten Sefirot, there are four of direct light there, from Tifferet downward. These clothe in the higher vessels, meaning Tifferet of Yesod of Yesod in the vessel of Keter, Netzah of Yesod of Yesod in the vessel of Hochma, Hod of Yesod of Yesod in the vessel of Bina, and Yesod of Yesod of Yesod in the vessel of Hesed.

In addition, there are six phases of reflected light that pass through it from below upward, from Gevura to Malchut, clothing according to the vessels as they always do.

169. Which are the phases of direct light and reflected light in Netzah of Yesod of Keter

Initially, when you take Yesod of Keter, its ten Sefirot have only the light of Yesod in the vessel of Keter, and the rest are reflected light. Also if you take Netzah of Yesod of Keter, there is only reflected light there.

However, the light of Yesod of direct light that stands in Keter shines there, and Netzah of Yesod of Keter is regarded as the direct light of Yesod. When it consists of ten Sefirot, it has three lights NHY of direct light from it and below through Yesod. They pass from above downward from Yesod of direct light. Netzah of Yesod clothes in the vessel of Keter, Hod of Yesod clothes in the vessel of Hochma, and Yesod of Yesod clothes in the vessel of Bina. Also, the seven lights of reflected light clothe in the Sefirot HGT NHYM according to the vessels.

170. Which are the phases of direct light and reflected light in Hod of Tifferet of Malchut

There is only reflected light there, since anything that extends from Malchut has only reflected light.

171. How are the lights of direct light and reflected light clothed in the vessels?

This is the rule: The more important lights clothe in the more refined vessels, and the less important clothe the lesser vessels. Thus, in the Sefira of Keter, Malchut of reflected light clothes in Malchut of Keter.

In the Sefira of Hochma, the eight Sefirot of direct light, which are HB-HGT-NHY, clothe in the vessels of KHB HGT, Netzah and Hod, while Yesod and Malchut of reflected light clothe in Yesod and Malchut there.

In the Sefira of Bina, the seven Sefirot or direct light, Bina and HGT NHY, clothe in the vessels KHB HGT, Netzah, and Hod, Yesod and Malchut of reflected light clothe in Hod, Yesod and Malchut there. This is also how it continues.

172. What is the order of cause and consequence from Ein Sof to Malchut of Adam Kadmon

There are ten causes here, which are as follows:

The cause of all the causes is Ein Sof. It is the cause for the four phases, in a way that they will become apparent once the light is restricted. However, in Ein Sof itself, no vessel is discerned. Rather, it is all light. Indeed, only from the lower one, meaning from the world of restriction, will the upper one be studied.

Second cause: The first three phases are caused by one another. They are regarded as the cause for revealing the possibility of the greatest craving for equivalence of form, in phase four, called Malchut of Ein Sof.

Third cause: Malchut of Ein Sof is the cause for the Keter of the world of restriction, because that craving to yearn for the greatest equivalence of form that Malchut of Ein Sof acquired is regarded as disparity of form in Malchut of Ein Sof. By this, it is distinguished from Malchut of Ein Sof and emerges with its own name outside of that Malchut, and it is called Keter of the world of restriction (See answer 32).

Fourth cause: This Keter is the cause for the first restriction because it expanded once more down to phase four in it (See answer 38), and then restricted that will to receive and the light departed.

Fifth cause: The departure of the light that is done after the restriction is the cause of the appearance of the vessels of the ten Sefirot of circles (See answer 72).

Sixth cause: The vessel of Malchut of circles, meaning phase four in them, is the cause for the drawing of the upper light once more from Ein Sof (See answers 83 and 138).

Seventh cause: The upper light that was drawn once more is the cause of the appearance of the force of the screen in the vessel of Malchut (See answer 43).

Eighth cause: The screen is the cause of the ten Sefirot of reflected light that rise from it and above to the Keter of direct light. They are called the Rosh of AK (See answer 101).

Ninth cause: The reflected light that rises from the screen is the cause of the appearance of the vessels of straightness. In other words, it renders the force of expansion in phase four so she may expand by herself to ten Sefirot from her and within her down to Malchut of Malchut.

Tenth cause: The above-mentioned phase four, which received the force of expansion through the reflected light, is the cause for the ten Sefirot of the vessels of Adam Kadmon, which are called the Guf of Adam Kadmon down to his Malchut (See answer 11).