1. All the elements in the world of Atzilut are evaluated by the above four phases of coarseness. 2. The light of Ein Sof expands in the world of Atzilut without any screen. 3. The light of Ein Sof does not spread below Atzilut, except in an illumination that extends from it through a screen. 4. The ten Sefirot of the world of Beria emerge from the coupling by striking of the upper light with the screen between Atzilut and Beria, and the ten Sefirot of the world of Yetzira emerge from the coupling by striking between Beria and Yetzira, and so it is from Yetzira to Assiya. 5. The differences among the four worlds are that in Atzilut there is no screen at all; in Beria there is one screen, in Yetzira two screens and in Assiya three screens. 6. There is no difference of coarseness whatsoever between the worlds; as it is in Atzilut, so it is in BYA.

___

There is no screen in the world of Atzilut.

1. They are four phases in which all the elements of Atzilut are distinguished from it and from within it, but they are all without a screen whatsoever ₍₁₎. It is called the world of Atzilut because the light of Ein Sof itself expanded throughout it without a screen.

Inner Light

1. It is a rule that coarseness and screen cannot diminish or blemish above the place where they appear, not even a bit. Although the reflected light ascends because of the screen in the vessel of Malchut and clothes all nine Sefirot from itself upward, the force of coarseness in the screen does not rise upward whatsoever.

For this reason, the nine Sefirot of Atzilut are considered to be without any screen at all. Although we discern many screens in the world of Atzilut, as well, such as the screen of Peh and of Chazeh, etc., which is the conduct in every singe Partzuf in Atzilut, these are not actual screens; they come from the incorporation of the lower one in the upper one. Only the screen of Sium Raglaim of Atzilut is an actual screen that stops the upper light (see Inner Observation, chapter 14).

___

Ein Sof does not expand below Atzilut except through a coupling by striking in the screen at the Sium of the world of Atzilut. Then the ten Sefirot pass through the screen to the world of Beria. Also, ten Sefirot pass to the world of Yetzira by the coupling by striking at the Sium of Beria. The same occurs between Yetzira and Assiya.

2. Indeed, Ein Sof itself does not expand from there downward, but only in an illumination that extends from it through a screen ₍₂₎. There is a screen and curtain that separates between Atzilut and Beria. Because of that striking of the upper light that reaches there ₍₃₎, it struck that curtain, and by the power of the ten Sefirot of Atzilut that reached there, it struck their light there and lights glittered ₍₄₎ and went through that screen and became the ten Sefirot of Beria below from the glittering of the ten Sefirot of Atzilut atop them by the power of the screen.

By the power of the ten Sefirot of vessels, ten Sefirot of other vessels were made, and by the power of the ten Sefirot of the self, another ten Sefirot of the self of Beria were made. Also, another screen was erected at the end of Beria ₍₅₎, and the ten Sefirot of Yetzira were made because of the striking of the ten Sefirot of Beria ₍₆₎ in the self and vessels in the screen. The same happened through that screen from Yetzira to Assiya.

Now you can see why one is called Atzilut, one is Beria, one is Yetzira, and one is Assiya. It is because there is a screen that separates between them, and one is not at all like the other ₍₇₎.

Inner Light

2. The light that is in the world of Beria necessarily extends from Ein Sof, for there is no illumination in the worlds that does not extend from Ein Sof. Yet, because the light Ein Sof that expands to Beria passes through the screen, its illumination is greatly diminished. In fact, the light of Ein Sof is regarded to have been stopped above the screen. The ARI will explain in the following how light passes through a screen.

3. It means that there is a law in the upper worlds, that each lower degree causes additions of light to a higher degree, that entire measure of additional light is imparted back to the lower one that caused it. It is the same with our matter: the screen on Malchut of Atzilut caused that reflected light to rise and clothe all nine Sefirot of Atzilut and become vessels for them.

Without it, the light of Ein Sof would not be grasped and clothed in Atzilut, for a light cannot be attained without a vessel. But since the screen caused all that additions, meaning the above-mentioned reflected light and ten Sefirot, the screen and vessel in Malchut expanded because of the descending reflected light that came back to it from the screen downward, and it drew to itself all those ten Sefirot of Atzilut above in their exact likeness.

Thus, Malchut of Atzilut alone descends and expands into ten Sefirot from her and within her, like the ten Sefirot of Atzilut, meaning from Keter to Malchut. They are called the ten Sefirot of the world of Beria.

This is the meaning of the words of the ARI, that “Because of that striking of the upper light that reaches there ₍₃₎, it struck that curtain, and by the power of the ten Sefirot of Atzilut that reached there, it struck their light there and lights sparkled ₍₄₎ and went through that screen and became the ten Sefirot of Beria.”

There are two things we should understand here: the first discernment caused the reflected light that rises by the striking of the upper light in the screen. That reflected light descends back to the degree that caused its appearance. The second discernment caused the clothing of the light of Ein Sof itself in the ten vessels of the reflected light that rose and became the ten Sefirot of Atzilut. They, too, descend back to the degree that caused their appearance.

The ARI states about the first discernment: “because of the striking of the upper light in the curtain.” It means that this reflected light returns and descends from above downward to the world of Beria. The ARI states about the second discernment: “by the power of the ten Sefirot of Atzilut” etc. From these two forces the ten Sefirot of the world of Beria were formed.

4. Any place where reflected light appears is called sparkling.

5. All ten Sefirot of Atzilut were copied and sealed in the world of Beria. Hence, the screen and Malchut were also sealed in the world of Beria, and the same coupling by striking of upper light in the screen applies there, and the ascents of reflected light that rises and clothes from the screen upwards all nine Sefirot of the world of Beria. This reflected light became the ten vessels of the world of Beria where the self of the light of the world of Beria is clothed.

6. The reflected light of the screen of Atzilut expanded once more from the screen downward and imprinted the ten Sefirot of Beria as was explained in item 3 above. By the same manner, the reflected light that rose from the screen of Malchut of Beria, also returned, expanded downward and imprinted the ten Sefirot of the world of Yetzira. The same also applies from Yetzira to Assiya.

7. As we have written, phase four, which is called Malchut in which the screen was made, she herself divides into four phases of a screen, where all the changes and differences between the worlds appear. The screen of phase three operates in Atzilut, the screen of phase two operates in Beria and the screen of phase one in Yetzira.

___

The difference between Atzilut and BYA is that in Atzilut there is no screen at all. In Beria the light is diminished by a single screen, in Yetzira by two screens, and in Assiya by three screens. Still, in the four phases of coarseness of the upper light there is no difference between the worlds.

3. The difference between Atzilut and the three worlds is that in Atzilut, the light of Ein Sof punctures it and passes it to the end of Atzilut without any screen. However, from there downward there is a screen.

The difference between Beria and Yetzira is that Beria has one separating screen, Yetzira has two screens, and Assiya three screens. However, within each world, just as there are four phases in Atzilut ₍₈₎, so there are four phases Beria itself and in Yetzira itself ₍₉₎.

Inner Light

8. It refers to the four phases of coarseness, namely HB TM, previously referred to as the expansion of the light of Ein Sof to make vessels. They are also called the ten Sefirot of direct light because Tifferet contains six Sefirot HGT NHY. Through the coupling by striking in the screen in the Sefira of Malchut of direct light, the light rises once more as reflected light, clothes all ten inner Sefirot of direct light, and turns them into one general degree, according to the level of the reflected light.

9. He thus tells us that these four phases of direct light exist in every world and in every Partzuf. There is no difference between a high degree and a low degree. All the differences in the Partzufim and in the worlds are because of the screens and the reflected light in them. In that, the screen in one is not like the screen in another.