Chapter
Four
Explains
that
if
the
clothing
of
upper
light
is
in
the
reflected
light
of
the
level
of
Hochma,
all
ten
Sefirot
will
be
in
the
light
of
Hochma.
If
on
the
level
of
Bina,
all
ten
Sefirot
will
be
in
the
light
of
Bina.
If
on
the
level
of
ZA,
all
ten
Sefirot
will
be
in
the
light
of
ZA.
If
on
the
level
of
Malchut,
all
ten
Sefirot
will
be
in
the
light
of
Malchut.
Contains
four
issues:
1.
When
Ein
Sof
shines
in
Bina
of
Atzilut,
it
does
not
shine
through
clothing
in
the
reflected
light
of
the
screen
of
Bina.
Rather,
the
light
of
the
level
of
Hochma
shines
in
Bina,
too.
Consequently,
even
ZA
that
receives
from
Bina
has
the
light
of
Hochma
as
well.
2.
But
in
order
to
shine
in
the
world
of
Beria,
it
clothes
in
the
reflected
light
of
the
screen
of
Bina.
Hence,
all
ten
Sefirot
are
the
light
of
Bina,
even
the
Keter
and
Hochma
there.
3.
In
the
world
of
Yetzira
it
clothes
the
reflected
light
of
the
screen
of
ZA,
and
all
ten
Sefirot
are
from
the
light
of
ZA.
It
is
the
same
in
the
world
of
Assiya:
it
clothes
the
screen
at
the
level
of
Malchut,
and
all
ten
Sefirot
are
in
the
light
of
Malchut,
even
KHB
ZA
there.
4.
The
four
letters
Yod,
Hey,
Vav,
Hey,
imply
the
four
worlds
ABYA.
___
When
AK
clothed
to
shine
in
Atzilut,
it
only
clothed
in
the
reflected
light
at
the
level
of
Hochma,
not
in
the
reflected
light
of
phase
two,
which
is
the
level
of
Bina.
Thus,
only
Keter
disappeared
from
that
level,
and
Keter
clothed
within
Hochma.
1.
You
should
indeed
know
that
when
the
Emanator
wanted
to
shine
in
Atzilut,
He
clothed
in
Hochma
above
Atzilut,
and
through
the
Hochma
He
clothes
in,
He
enters
and
shines
in
Keter
and
Hochma
of
Atzilut
and
did
not
have
to
clothe
in
Bina
above
Atzilut,
as
well
(1).
He
only
clothed
in
Hochma
above
Atzilut,
and
through
her,
He
shines
in
the
Keter
and
Hochma
of
Atzilut
(2).
Inner
Light
1.
Here
the
ARI
labored
to
explain
the
difference
between
the
four
phases
of
direct
light,
called
Hochma,
Bina,
ZA
and
Malchut,
and
the
four
phases
of
reflected
light,
which
are
also
called
by
the
same
names
Hochma,
Bina,
ZA
and
Malchut.
The
ARI
has
already
explained
(Chap
1,
item
3
and
in
Inner
Light,
item
70)
that
the
vessels
of
Atzilut
are
made
by
the
reflected
light
that
rises
to
its
place,
where
the
the
light
of
Ein
Sof
itself
is
clothed,
which
are
the
four
phases
of
direct
light.
You
can
see
how
the
four
phases
HB
ZA
and
Malchut
of
direct
light
clothe
the
reflected
light
that
rises
through
a
coupling
by
striking
in
the
screen
in
Malchut
of
direct
light.
You
can
therefore
see
that
where
it
specifies
the
word
clothing,
it
means
that
direct
light
clothes
reflected
light.
When
he
says
that
Ein
Sof
clothed
Hochma
it
means
that
the
four
phases
HB
TM
of
direct
light
that
expand
from
Ein
Sof,
clothed
the
Hochma
of
reflected
light.
It
means
that
according
to
the
measure
of
reflected
light
that
has
the
level
of
Hochma
of
direct
light,
the
reflected
light
of
that
level
of
Hochma
clothes
all
four
phases
of
direct
light,
Hochma,
Bina,
ZA
and
Malchut,
besides
Keter
of
direct
light,
which
is
concealed
in
the
Hochma
of
direct
light.
It
is
certain
that
the
four
phases
of
direct
light
that
expand
from
Ein
Sof
also
come
gradually
by
way
of
cause
and
consequence.
That
is
because
they
emerge
and
extend
from
one
another,
Hochma
extends
from
Keter,
Bina
extends
from
Hochma,
ZA
extends
from
Bina,
and
Malchut
extends
from
ZA
(see
Inner
Light,
Part
1,
Chap
1,
item
50).
However,
this
is
still
not
considered
clothing.
That
is
because
the
four
phases
of
direct
light
do
not
clothe
one
another,
as
it
says,
for
example,
that
the
upper
light
clothes
in
Bina
in
order
to
shine
for
ZA.
That
is
because
clothing
refers
to
the
clothing
of
reflected
light
that
rises
through
coupling
by
striking
from
the
screen
that
is
erected
in
phase
four,
which
is
Malchut
(see
chapter
1,
item
3
and
Inner
Light,
there,
item
100).
Here
in
Bina,
there
was
no
restriction
and
of
course
there
is
no
screen
there
that
is
ready
for
the
striking
of
upper
light
into
reflected
light,
so
that
you
say
that
the
light
clothed
in
Bina
of
direct
light
in
order
to
shine
in
ZA
of
direct
light.
Rather,
this
is
called
“in
passing.”
It
means
that
the
light
of
Ein
Sof
that
belongs
to
ZA
of
direct
light
necessarily
passes
through
the
Sefirot
of
Bina
of
direct
light,
since
she
is
the
cause
and
the
reason
for
ZA
of
direct
light.
That
ZA
of
direct
light
cannot
acquire
any
light
if
not
through
its
cause,
namely
Bina.
However,
this
is
not
regarded
as
clothing
in
the
screen
of
Bina,
since
there
is
no
screen
there,
as
it
says
that
there
is
a
screen
only
in
phase
four,
meaning
in
Malchut.
Remember
the
difference
between
the
four
phases
of
direct
light
and
the
four
phases
of
reflected
light
well,
so
that
you
will
not
be
confused
by
the
similarity
in
their
names.
When
we
say
Hochma
of
direct
light,
we
mean
the
second
Sefira
following
the
Keter
of
direct
light,
called
Hochma.
But
when
we
say
Hochma
of
reflected
light,
it
means
that
there
is
a
coupling
by
striking
involved,
and
ten
Sefirot
of
reflected
light
that
clothe
the
ten
Sefirot
of
direct
light,
meaning
twenty
complete
Sefirot.
When
they
are
all
incorporated
in
one
another,
they
are
one
hundred
Sefirot.
We
call
all
of
them
by
the
name
Hochma
of
reflected
light,
because
it
designates
the
level
of
the
reflected
light,
and
because
it
rises
and
clothes
up
to
Hochma.
That
is
why
we
call
all
one
hundred
Sefirot
by
the
name
Hochma.
Remember
that,
for
it
is
the
most
important
key
in
this
wisdom.
Much
the
same
applies
to
Bina
of
reflected
light,
which
is
also
twenty
Sefirot,
except
Keter
and
Hochma
are
concealed
inside
Bina.
ZA
of
reflected
light
also
has
twenty
Sefirot,
but
Keter,
Hochma
and
Bina
are
concealed
inside
ZA
(see
chapter
3,
item
1).
The
ARI
wrote,
“and
did
not
have
to
clothe
in
Bina
above
Atzilut
as
well.
He
therefore
clothed
only
Hochma
above
Atzilut.”
He
wishes
to
say
that
for
the
purpose
of
the
ten
Sefirot
of
Atzilut,
He
clothed
the
Hochma
above
Atzilut,
meaning
the
Hochma
of
reflected
light
(Inner
Light,
chapter
3,
item
10),
through
a
coupling
by
striking
in
the
screen
of
phase
three
in
Malchut.
However,
it
did
not
have
to
clothe
Bina
of
reflected
light,
meaning
through
a
coupling
by
striking
in
the
screen
of
phase
two
in
the
vessel
of
Malchut.
That
is
because
the
level
of
Bina
of
reflected
light
belongs
to
the
ten
Sefirot
of
Beria
and
not
to
the
ten
Sefirot
of
the
world
of
Atzilut,
where
it
clothes
the
level
of
Hochma
of
reflected
light
(see
Inner
Light,
chapter
3,
item
1).
2.
It
means
that
it
shines
in
the
ten
Sefirot
of
Atzilut
at
the
level
of
Hochma.
Since
Keter
is
concealed
here
inside
Hochma,
as
written
above,
he
includes
Keter
and
Hochma
as
one
in
this
level.
___
Bina
passes
the
light
at
the
level
of
Hochma
through
a
window
to
ZA
and
Malchut,
without
a
second
clothing
in
the
reflected
light
of
the
screen
of
phase
two.
2.
Indeed,
when
He
wanted
to
shine
from
Bina
of
Atzilut
through
the
end
of
Atzilut
(3),
He
certainly
had
to
clothe
Bina
of
Atzilut
as
well
(4).
That
is
because
ZA
and
Nukva
receive
light
only
through
Bina
(5).
However,
the
thing
is
that
Bina
was
helpful
only
as
a
passageway
for
the
light
of
Ein
Sof
that
is
clothed
in
the
upper
Hochma
and
passed
through
Bina
to
Atzilut
(6).
Bina
did
not
become
a
second
screen
and
garment
to
shine
for
ZA
(7),
but
rather
the
light
itself
came
through
a
window,
without
any
screen
(8).
Thus,
even
though
it
extended
through
Bina,
it
is
not
regarded
as
clothing,
because
there
is
no
screen
there
whatsoever.
For
that
reason,
what
ZON
of
Atzilut
receive
is
the
light
of
Ein
Sof
itself
that
is
clothed
only
in
Hochma.
Inner
Light
3.
Meaning
from
the
Sefira
of
Bina
of
direct
light
to
Malchut
of
direct
light.
4.
He
did
not
use
the
term
clothing
here,
as
the
ARI
deduces
immediately
afterwards,
when
he
says,
“even
though
it
extended
through
Bina,
it
is
not
regarded
as
clothing,
because
there
is
no
screen
there.”
It
has
already
been
explained
in
elaboration
above,
that
the
word
clothing
means
that
ten
Sefirot
of
direct
light
clothe
the
reflected
light
that
rises
through
a
coupling
by
striking
in
the
screen.
This
is
what
the
ARI
meant
when
he
said
that
because
there
is
no
screen
in
Bina,
it
is
not
regarded
as
clothing.
5.
Bina
is
the
cause
and
the
reason
for
ZON,
even
in
the
four
phases
of
direct
light.
Consequently,
every
consequence
must
receive
everything
it
has
from
its
cause,
as
explained
above.
6.
This
has
been
thoroughly
explained
above.
7.
It
means
that
there
is
no
screen
there
for
the
light
of
Ein
Sof
to
expand
upon
for
a
coupling
by
striking
and
raise
reflected
light
in
the
level
of
Bina.
This
reflected
light
at
the
level
of
Bina
will
become
a
second
garment
on
the
light
of
Ein
Sof,
in
addition
to
the
first
garment
from
the
reflected
light
in
the
level
of
Hochma.
8.
Look
up
the
word
window
in
the
Table
of
Questions,
item
30.
In
any
place
where
the
screen
acts
to
raise
reflected
light
from
below
upward,
the
coarseness
is
called
window
(see
also
Part
2,
Inner
Light,
chapter
2,
item
70).
Here
too
the
coarseness
operates
from
below
upward,
as
the
ARI
says
above
(Part
3,
chapter
1,
item
3).
For
that
reason
the
ARI
calls
the
coarseness
of
the
ZA
and
Malchut
phases
by
the
names
window
and
narrow
foramen
(chapter
1,
item
4).
That
is
because
the
screens
below
the
level
of
Hochma
operate
only
from
below
upward.
We
should
not
compare
this
with
what
is
explained
in
a
different
place,
that
there
are
five
Partzufim
in
the
ten
Sefirot
of
Atzilut
as
well.
Indeed,
there
is
a
great
difference
between
them,
as
all
these
five
Partzufim
of
Atzilut
are
five
parts
of
the
ten
Sefirot
at
the
level
of
Hochma.
This
will
be
explained
in
its
place
and
there
is
nothing
more
to
add
here.
___
In
order
to
shine
in
the
world
of
Beria,
the
upper
light
clothes
the
level
of
phase
two,
which
is
Bina.
Thus,
Hochma
disappeared
too,
and
Keter
and
Hochma
became
incorporated
inside
Bina.
3.
However,
in
Beria,
Ein
Sof
wears
a
different
garment
in
Bina
of
Atzilut
(9).
This
Bina
becomes
a
“blocked
screen”
and
a
“complete
garment,”
by
which
all
ten
Sefirot
of
Beria
receive,
even
Keter
and
Hochma
of
Beria
(10).
Inner
Light
9.
It
means
that
the
screen
and
Malchut
refine
to
phase
two,
called
Bina,
and
the
light
of
Ein
Sof
expands
to
coupling
by
striking
on
that
screen
and
raises
reflected
light
in
the
level
of
Bina
(see
Inner
Light,
chapter
3,
item
6).
That
reflected
light
is
a
different
and
new
garment
over
that
light
of
Ein
Sof,
which
greatly
differs
from
the
garment
of
reflected
light
of
Atzilut
itself.
It
is
so
because
the
garment
of
Atzilut
comes
from
the
striking
in
the
screen
of
phase
three
that
extends
the
light
of
Hochma
in
the
entire
ten
Sefirot.
That
new
garment
is
from
the
striking
in
the
screen
of
phase
two,
whose
level
does
not
reach
clothing
the
Hochma
of
direct
light,
but
only
the
Bina
of
direct
light.
For
that
reason,
it
has
none
of
the
light
of
Hochma.
This
coupling
is
necessarily
done
in
Atzilut
(see
Inner
Light,
chapter
3,
item
6),
but
the
entire
ten
Sefirot
that
clothe
the
garment
at
the
level
of
Bina
extend
from
the
screen
downward
and
come
to
the
world
of
Beria.
10.
The
reflected
light
first
rises
from
the
screen
in
Bina
upward,
meaning
in
the
world
of
Atzilut,
and
the
Sefirot
of
Atzilut
necessarily
clothe
this
garment
at
the
level
of
Bina.
Nevertheless,
the
coarseness
and
the
blocking
of
that
screen
do
not
rise
there
even
a
bit,
since
the
coarseness
and
the
blemish
cannot
affect
the
ones
above
them
in
any
way.
Such
a
reception
is
called
window
and
foramen
(see
Inner
Light,
Part
2,
chapter
2,
item
70),
meaning
without
any
coarseness.
However,
in
the
descending
reflected
light
below
the
screen
between
Atzilut
and
Beria,
meaning
in
the
ten
Sefirot
in
the
world
of
Beria,
the
force
and
the
coarseness
of
the
screen
is
the
entire
root
of
the
expansion
of
the
light
of
Ein
Sof
in
them.
Hence,
the
screen
becomes
a
blockage
and
complete
clothing
that
limits
the
light
of
Ein
Sof
from
shining
any
of
the
light
of
Hochma
there,
since
it
is
the
screen
of
phase
two
where
reflected
light
does
not
reach
Hochma,
but
only
Bina
of
direct
light.
That
is
why
the
ARI
writes
that
it
became
a
“blocked
screen,”
that
is,
it
blocks
the
light
of
Atzilut,
meaning
the
light
of
Hochma,
from
appearing
in
the
world
of
Beria,
even
a
bit.
It
is
so
because
this
screen
imparts
to
Beria
from
above
downward,
as
we
have
said
above.
___
The
highest
Sefira
in
any
level
of
ten
Sefirot
shines
in
any
ten
Sefirot
of
that
level,
in
such
a
way
that
all
ten
Sefirot
of
the
world
of
Atzilut
receive
the
light
of
Hochma,
and
all
ten
Sefirot
of
the
world
of
Beria
receive
the
light
of
Bina.
4.
It
turns
out
that
Atzilut
receives
the
light
of
the
upper
Hochma
because
Ein
Sof
is
clothed
within
her,
and
is
therefore
regarded
as
receiving
only
from
Hochma
(20).
Beria
receives
the
light
of
Bina
because
Ein
Sof
and
Hochma
are
clothed
within
her
(30).
For
this
reason,
Beria
receives
only
from
Bina.
This
is
the
meaning
of
“upper
Ima
nests
in
the
chair”
(40),
because
the
chair
receives
light
from
the
above
Bina
of
Atzilut,
as
it
became
a
screen
that
separates
Ein
Sof
and
Hochma
from
Beria.
Inner
Light
20.
Meaning
only
from
the
level
of
Hochma.
However,
Atzilut
cannot
receive
from
the
Keter
because
the
screen
of
phase
three
operates
there
from
above
downward,
as
it
clothed
phase
three
above
Atzilut.
Hence
it
became
a
blocked
screen
on
the
light
of
Keter
and
is
considered
to
be
receiving
only
from
Hochma.
30.
It
means
that
Keter
and
Hochma
are
concealed
within
the
level
of
Bina
since
that
reflected
light
does
not
reach
them,
but
only
the
level
of
Bina.
Hence
Beria
receives
only
from
Bina
and
cannot
receive
from
Keter
and
Hochma,
because
the
screen
blocks
them,
as
it
is
above
Beria.
This
is
the
meaning
of
the
words
of
the
ARI,
that
a
separating
screen
was
erected
between
Keter
and
Hochma
and
Beria.
You
should
remember
that
Keter
is
called
Ein
Sof.
40.
An
intermittent
illumination
is
called
“nesting.”
It
is
like
a
bird
that
does
not
always
sit
over
its
chicks,
but
only
sometimes.
Because
the
above
coupling
of
phase
two
is
not
a
perpetual
illumination
in
the
world
of
Beria,
he
calls
it
“nesting.”
He
says,
“upper
Ima
nests
in
the
chair.”
Read
my
book
Panim
Meirot
uMasbirot
(p.
61)
for
the
reason
why
Bina
is
called
upper
Ima.
Bina
of
Atzilut
passes
the
light
of
Hochma
to
ZON,
and
Bina
of
Beria
passes
the
light
of
Bina
to
ZON.
5.
If
you
say:
It
follows
that
ZA
and
Nukva
of
Atzilut
and
Beria
are
all
equal
because
they
all
receive
from
Bina
of
Atzilut,
we
should
say
that
we
have
already
explained
that
Zeir
and
Nukva
receive
the
light
of
Hochma
itself,
for
“you
have
made
them
all
in
wisdom,”
and
Bina
is
used
only
as
a
passageway.
___
After
Atzilut,
Bina
becomes
a
screen
and
a
complete
clothing
from
the
externality
of
the
vessel
of
Bina
of
Atzilut,
and
through
that
screen,
all
ten
Sefirot
of
Beria
receive
the
light
of
Ein
Sof.
ZA
of
Beria
passes
the
light
of
Bina
to
Malchut.
6.
Know
that
Beria
too,
although
the
light
returned
to
clothe
ZA
of
Beria,
nevertheless
Malchut
of
Beria
receives
the
light
of
Bina
of
Atzilut
herself.
ZA
does
not
stop
her;
it
is
only
a
passageway
(50),
such
as
in
Atzilut.
So
it
is
in
the
inner
Yetzira
from
her
and
within
her
(60),
and
also
in
the
inner
Assiya
from
her
and
within
her.
Inner
Light
50.
As
was
explained
above
regarding
Bina
of
Atzilut,
the
coupling
was
made
in
the
screen
of
phase
two
for
Beria,
and
reflected
light
rose
and
clothed
Bina.
However,
it
did
not
stop
the
light
of
Hochma
with
respect
to
ZA
of
Atzilut,
which
stands
past
that
Bina.
It
is
so
because
the
screen
that
operates
from
below
upward
does
not
carry
with
the
reflected
light
that
rises
by
it
any
new
boundary
and
coarseness
to
those
who
receive
from
it.
ZA
of
Atzilut,
too,
receives
from
this
reflected
light,
but
it
is
not
diminished
because
of
it
to
become
unable
to
draw
the
light
of
Hochma.
That
is
because
reception
by
the
power
of
a
screen
from
below
the
degree
is
called
only
a
window
and
foramen,
but
it
does
not
block
or
limit
anything.
It
is
so
also
in
any
screen
in
all
the
places,
that
the
boundaries
that
are
always
made
because
of
the
screens,
these
boundaries
are
apparent
only
to
the
receivers
below
the
screen,
but
not
at
all
to
the
receivers
above
the
screen.
This
is
the
meaning
of
the
ARI’s
words,
that
“although
the
light
returned
to
clothe
ZA
of
Beria”
and
made
a
coupling
by
striking
in
the
screen
of
phase
one,
this
reflected
light
has
the
degree
of
ZA.
Although
Malchut
of
Beria
receives
from
this
reflected
light,
still,
because
this
screen
operates
from
below
upward,
it
does
not
limit
Malchut
of
Beria
so
as
not
to
draw
the
light
of
Bina
for
herself.
It
is
so
because
“ZA
does
not
stop
her,”
Malchut
of
Beria,
through
his
screen
from
below
upward,
for
“it
is
only
a
passageway,”
meaning
as
a
window
and
not
as
a
screen
(see
Part
3,
item
4
in
Inner
Light
item
6).
So
it
is
in
all
other
places
too.
60.
Regarding
the
reflected
light
that
descends
from
above
downward,
whose
conduct
is
to
broaden
the
screen
and
the
vessel
of
Malchut
until
they
expand
to
ten
Sefirot
from
above
downward
on
their
own,
from
Keter
to
Malchut
(see
chapter
3,
item
5).
This
expansion
of
Malchut
is
always
referred
to
as
expansion
“from
her
and
within
her.”
It
means
that
the
one
vessel
called
Malchut
expands
to
ten
Sefirot
from
her
and
within
her,
and
you
already
know
that
the
limited
ten
Sefirot
in
all
the
worlds
are
made
solely
by
the
reflected
light
that
expands
to
them
from
above
downward.
Thus,
these
ten
Sefirot
are
called
“the
inner
ten
Sefirot
from
her
and
within
her,”
in
Atzilut,
in
Yetzira
and
in
Assiya.
___
In
the
world
of
Yetzira,
the
upper
light
clothes
the
reflected
light
of
phase
one,
which
is
the
level
of
Zeir
Anpin.
In
the
world
of
Assiya,
the
upper
light
clothes
the
reflected
light
at
the
root
level
of
the
coarseness,
which
is
the
level
of
Nukva
of
ZA.
7.
In
order
to
shine
in
Yetzira,
the
Ein
Sof
becomes
clothed
in
a
complete
garment
in
ZA
of
Beria
as
well
(70),
and
becomes
a
screen
and
clothing
to
Yetzira,
by
which
the
entire
Yetzira
receives.
In
order
to
shine
in
Assiya,
the
Ein
Sof
becomes
clothed
in
a
complete
garment
and
screen
in
Nukva
of
Zeir
Anpin
of
Yetzira
as
well,
and
Assiya
receives
through
it.
This
is
the
meaning
of
“six
Sefirot
nest
in
Yetzira
(80),
and
lower
Ima
nests
in
the
wheel
(90).”
Inner
Light
70.
The
reflected
light
that
expands
from
the
screen
downward
is
called
a
“complete
garment”,
since
it
limits
the
lights
that
it
clothes
with
its
unique
coarseness,
so
that
they
will
not
be
able
to
draw
any
light
outside
its
boundary.
However,
the
reflected
light
that
rises
from
below
upward,
even
though
it,
too,
is
a
garment
over
the
ten
Sefirot
of
direct
light,
that
garment
does
not
limit
the
light
it
clothes
in
any
way.
Hence
it
is
regarded
as
an
incomplete
garment,
and
only
as
a
root
for
the
garment.
The
issue
of
the
expansion
of
ten
Sefirot
of
Yetzira
and
Assiya
has
already
been
explained
above
thoroughly.
80.
ZA
is
called
“six
Sefirot”
because
of
the
absence
of
GAR
KHB,
and
the
absence
of
Malchut.
It
only
has
the
Sefirot
HGT
NHY,
and
the
word
“nesting”
has
already
been
explained
above.
90.
Malchut
of
Atzilut
is
sometimes
called
“lower
Ima”
because
Malchut
of
Atzilut
is
the
primary
root
for
all
those
who
are
in
BYA.
The
ARI
names
Malchut
of
Yetzira
the
“lower
Ima”
after
Malchut
of
Atzilut,
since
they
are
one
root.
___
ABYA
are
the
four
letters
Yod,
Hey,
Vav,
Hey.
Yod
is
Atzilut,
which
is
Hochma;
Hey
is
Beria,
which
is
Bina;
Vav
is
Yetzira,
which
is
ZA;
the
last
Hey
is
Assiya,
which
is
Malchut.
8.
Now
you
can
understand
why
the
four
worlds
Atzilut,
Beria,
Yetzira,
Assiya
are
implied
in
the
four
letters
HaVaYaH
(100).
Yod
is
Atzilut,
Hey
is
Beria,
Vav
is
Yetzira,
and
Hey
is
Assiya.
The
light
of
Atzilut
is
by
the
upper
Hochma
and
is
therefore
called
Yod
(200).
Beria
is
by
Bina
of
Atzilut,
hence
the
name
Hey.
It
is
likewise
with
Vav
in
Yetzira
and
the
lower
Hey
in
Assiya.
Inner
Light
100.
As
he
explains
in
the
following,
the
name
HaVaYaH
consists
of
ten
Sefirot.
The
four
worlds
ABYA
are
ten
Sefirot
that
include
all
of
reality.
However,
even
though
each
and
every
world
in
and
of
itself
contains
inner
ABYA
and
inner
of
inner,
we
must
still
know
that
they
are
all
arranged
in
ten
Sefirot,
implied
by
the
four
letters
HaVaYaH.
This
is
a
very
important
piece
of
knowledge
that
should
always
be
kept
before
the
eyes
of
the
reader,
since
we
must
always
deduce
from
the
particular
ten
Sefirot
to
the
general
ten
Sefirot.
They
always
have
parallel
properties
and
one
is
learned
from
the
other.
200.
Although
Atzilut
has
only
ten
Sefirot,
implied
in
the
four
letters
HaVaYaH,
because
the
level
of
these
ten
Sefirot
is
up
to
Hochma,
it
is
regarded
as
the
light
of
Hochma
entirely.
The
Yod
of
the
name
HaVaYaH
insinuates
her,
for
the
lights
that
are
smaller
than
Hochma
do
not
bear
their
own
name
with
respect
to
the
important
light
of
Hochma,
which
greatly
surpasses
them.
For
that
reason
Beria
is
called
only
light
of
Bina,
and
so
do
all
of
them,
meaning
after
the
names
of
the
most
important
lights
in
them.
___
Consequential
rule:
The
main
difference
between
each
two
worlds
in
ABYA
is
according
to
the
screens
in
the
four
phases
of
the
coarseness,
HB
TM.
9.
We
find
that
there
is
a
consequential
rule:
Atzilut
receives
light
only
from
Hochma.
That
is
because
Hochma
became
a
blocked
screen
between
Ein
Sof
and
Atzilut.
Beria
receives
from
Bina
of
Atzilut
after
the
light
of
Ein
Sof
and
upper
Hochma
clothed
inside
her.
It
is
called
the
light
of
Bina
because
she
becomes
a
screen
that
completely
separates.
Likewise,
Yetzira
receives
from
ZA
of
Beria
herself,
and
Assiya
from
Nukva
of
ZA
of
Yetzira
herself.
Were
it
not
for
these
screens
and
garments,
they
would
not
be
able
to
receive
the
upper
light,
except
that
each
world
is
at
a
lower
degree
than
the
other,
as
explained
above
(300).
Inner
Light
300.
It
means
that
each
world
cannot
not
receive
any
light
except
for
what
the
screen
above
it
gives
it,
as
explained
above.