Chapter
Eight
Explains
that
the
four
phases
HB
TM
are
like
a
person
with
a
soul
clothed
in
his
body,
and
the
body
is
clothed
in
a
garment,
sitting
in
his
hall.
Hochma
is
the
entirety
of
the
lights
in
the
world
of
Atzilut,
and
it
is
the
soul
of
the
entire
Atzilut,
called
“the
upper
Adam.”
He
is
clothed
in
Bina,
which
is
the
entirety
of
the
vessels,
called
the
body
of
Atzilut.
The
body
is
clothed
by
ZA,
which
is
a
garment,
and
Malchut
is
the
hall
of
them
all.
Containing
four
issues:
1.
The
four
phases
HB
TM
are
called
soul,
body,
garment,
hall.
The
world
of
Atzilut,
where
the
upper
Adam
resides,
is
a
soul
clothed
in
a
body,
garment
and
the
hall
of
the
King.
2.
Keter
is
their
root.
It
is
divided
into
four:
the
root
of
Neshama
is
Hochma
in
Keter;
Bina
in
Keter
is
the
root
to
the
body;
ZA
in
Keter
is
a
root
to
the
garment
and
Malchut
in
Keter
is
a
root
to
the
hall.
3.
All
that
was
explained
in
the
world
of
Atzilut
applies
to
the
world
of
Beria,
as
well,
being
that
it
is
a
light
of
consequence.
It
is
so
because
Beria
was
imprinted
from
the
world
of
Atzilut.
Thus,
Keter
of
Keter
of
Atzilut
imprinted
Keter
of
Keter
of
Beria;
Hochma
of
Keter
imprinted
Hochma
of
Keter
of
Beria
etc.
and
so
it
is
in
all
the
Sefirot.
4.
The
lights
do
not
extend
directly
from
Keter
of
Atzilut
to
Keter
of
Beria,
for
the
world
of
Beria
does
not
receive
but
only
through
Malchut
of
Atzilut.
Malchut
of
Atzilut
imprinted
everything
that
exists
in
the
world
of
Atzilut
in
the
world
of
Beria,
and
similarly
in
the
world
of
Yetzira
and
Assiya.
1.
We’ve
already
explained
how
all
the
emanated
beings
are
one
phase,
containing
all
four
elements,
which
are
the
four
letters
HaVaYaH,
being
the
four
worlds
ABYA,
having
a
fifth,
upper
phase,
between
them
and
Ein
Sof.
Now
we
will
elaborate
on
each
and
every
world,
in
general,
and
afterwards
we
will
return
to
explain
all
of
them
as
one
whole.
Everything
that
exists
in
the
worlds
ABYA
is
not
more
than
the
four
phases
HB
TM,
which
are
the
letters
Yod,
Hey,
Vav,
Hey,
and
are
soul,
body,
garments,
house.
2.
Everything
that
was
created
in
all
the
worlds
is
only
four
phases,
which
are
HaVaYaH.
They
are:
the
spiritual
(1),
called
soul,
the
organs
of
the
body,
the
clothes,
and
the
house.
Inner
Light
1.
This
refers
to
the
time
when
BYA
are
in
completeness,
when
they
rise
to
Atzilut,
such
as
on
Shabbat.
At
that
time
they
clothe
each
other
like
the
upper
Adam
who
is
soul
and
body
and
garment,
residing
in
the
King’s
hall.
The
light
in
Atzilut
is
the
spirituality
called
soul,
which
is
Hochma.
The
soul
is
clothed
in
the
vessels
of
Atzilut
called
body.
3.
We
will
speak
of
the
world
of
Atzilut
and
from
that
the
rest
will
be
understood.
The
internality
of
the
entire
Atzilut
is
the
spirituality,
called
soul.
It
is
clothed
inside
the
organs
of
the
body,
called
vessels,
which
are
the
ten
Sefirot
called
Rosh,
arms
and
Guf
(2).
Inner
Light
2.
They
are
names
for
the
ten
Sefirot
of
the
Partzuf:
Rosh
is
the
Sefira
of
Keter
in
it;
the
arms
are
HG:
the
Sefira
of
Hesed
is
the
right
arm,
and
the
Sefira
of
Gevura
is
the
left
arm.
The
Guf
is
the
Sefira
of
Tifferet,
and
from
Tabur
downward
they
are
four
Sefirot
NHY
and
Malchut.
There
are
ten
vessels
in
the
Guf,
which
are
ten
Sefirot
in
the
boundary
and
measure
that
exist
in
Atzilut,
which
is
Bina.
4.
Let
us
return
to
the
issue
of
the
Guf
(3):
This
phase
is
ten
Sefirot,
ten
measures,
because
they
contain
a
boundary
and
a
measure,
as
it
is
written
in
Pirkey
Heichalot,
of
the
degree
of
236
thousands
of
tens
of
thousands
parasangs
[a
measurement
unit]
etc.
Inner
Light
3.
Relates
to
his
above
words
(Chap
5,
item
1),
that
Hochma
is
a
soul,
Bina
is
a
body,
ZA
is
a
garment,
and
Malchut
is
a
hall.
It
has
already
been
explained
that
there
is
no
boundary
from
the
perspective
of
the
light.
Moreover,
it
is
not
meticulous
with
the
boundary
in
the
vessels,
which
is
why
it
performs
striking
(see
Chap
1,
item
70
in
Inner
Light).
The
vessels
that
limit
begin
only
from
Bina
downward.
They
are:
body,
garment,
hall,
which
are
phase
two,
phase
three
and
phase
four.
Although
phase
one
is
Hochma,
called
soul,
it
is
not
regarded
as
a
vessel,
as
the
ARI
writes,
that
the
ten
Sefirot
of
the
body
are
called
ten
measures.
It
is
so
because
the
vessels
that
place
a
boundary
and
a
measure
begin
in
phase
two.
However,
in
the
ten
Sefirot
of
the
soul,
meaning
phase
one,
called
Hochma,
there
is
no
measure
whatsoever.
It
is
so
because
phase
one
is
not
regarded
as
coarseness,
and
therefore
has
no
vessel
and
measure.
And
the
body
of
Atzilut
is
clothed
in
garments,
and
it
is
ZA,
which
clothes
Bina.
5.
This
body
is
clothed
inside
the
garments
of
Atzilut,
as
our
sages
said:
“The
Creator
was
clothed
with
ten
garments:
a
garment
of
pride,
as
it
says,
‘the
Lord
reigns;
He
is
clothed
in
majesty.’”
It
is
written
in
Pirkey
Heichalot
that
the
robe
(4)
of
the
Creator
is
called
Zahariel
there,
but
the
soul
inside
has
no
measure
at
all.
However,
when
compared
to
Ein
Sof
(5),
we
can
call
them
by
the
names
“measures”
and
“Sefirot”
in
relation
to
the
soul,
as
well.
Inner
Light
4.
It
is
a
garment.
5.
It
means
that
compared
to
Keter,
called
Ein
Sof,
Hochma
is
also
regarded
as
having
coarseness,
for
Ein
Sof
does
not
have
any
will
to
receive,
hence
the
name
phase
one
(see
Inner
Light,
Part
1,
Chap
1,
item
50).
The
garments
are
inside
the
houses,
which
are
the
seven
halls
of
Atzilut,
being
Malchut.
Altogether,
it
is
considered
that
the
upper
Adam,
which
is
a
soul
that
is
clothed
in
a
body,
and
the
body
in
garments
is
placed
in
the
King’s
hall.
6.
These
clothes
are
inside
the
discernment
of
the
houses,
which
are
the
seven
halls
of
Atzilut,
which
are
the
discernment
of
the
world
itself,
being
the
heaven
and
earth
and
the
air
between
them.
All
this
is
the
discernment
of
the
houses
and
they
are
called
the
world
of
Atzilut,
where
the
upper
Adam
resides,
who
is
a
soul,
body,
and
garment
of
Malchut
placed
in
the
upper
hall
of
the
King,
which
is
the
world
of
Atzilut
in
general.
The
four
phases,
soul,
body,
garment,
hall,
are
HB
TM.
Keter
is
their
fifth,
containing
the
roots
of
these
four
phases
NGLH.
7.
These
four
phases
are
the
ten
Sefirot
that
begin
at
the
above
Hochma
and
have
four
phases.
Then
there
is
also
the
discernment
of
Keter,
which
is
the
fifth
phase,
the
root
of
them
all,
which
contains
the
root
of
the
above
four
phases
as
well.
Each
of
the
four
phases
NGLH
(Neshama,
Guf,
Levush,
Heichal,
lit.
soul,
body,
garment,
hall)
in
Atzilut
contains
ten
Sefirot
HB
TM.
The
soul
in
Keter
is
the
root
of
the
ten
Sefirot
HB
TM
of
the
soul
in
Atzilut,
and
the
body
of
Keter
is
the
root
to
the
ten
Sefirot
HB
TM
of
the
bodies.
The
garments
of
Keter
are
the
root
to
the
ten
Sefirot
HB
TM
of
the
garments,
and
hall
in
Keter
is
the
root
to
the
ten
Sefirot
HB
TM
of
the
halls.
8.
It
turns
out
that
the
light
and
the
soul
in
Keter
are
the
root
of
the
ten
Sefirot
of
the
souls
of
Atzilut,
which
begin
from
Hochma.
The
body
in
Keter
(6)
is
the
root
of
the
ten
Sefirot
of
the
bodies
in
the
ten
Sefirot
of
Atzilut,
which
begin
in
Hochma.
The
garments
in
Keter
is
the
root
of
the
ten
Sefirot
of
garments
in
the
ten
Sefirot
of
Atzilut,
which
begin
in
Hochma.
The
hall
in
the
Keter
is
the
root
of
the
ten
Sefirot
of
Atzilut
that
begin
in
Hochma.
Inner
Light
6.
It
has
been
written
above
that
in
Keter
too
there
are
the
four
phases,
called:
soul,
body,
garment,
hall,
which
are
HB
TM,
but
as
mere
roots.
All
that
exists
in
the
world
of
Atzilut
is
imprinted
in
the
world
of
Beria.
9.
Then
the
world
of
Beria
was
created
the
very
same
way.
That
is
because
through
the
screen
(7),
which
is
the
bottom
of
the
hall
of
Atzilut,
it
illuminated
downward
and
there
imprinted
everything
that
was
in
the
world
of
Atzilut
(8).
It
is
called
the
world
of
Beria
because
it
is
a
light
of
consequence
(9),
and
is
not
the
upper
light
itself.
However,
because
it
is
a
seal
of
Atzilut,
it
should
have
all
the
phases
that
are
in
Atzilut.
Inner
Light
7.
The
Sium
of
the
degrees
in
any
place
is
only
because
of
the
screen
in
their
vessel
of
Malchut.
Thus,
the
expansion
of
the
degrees
from
Ein
Sof
to
the
emanated
being
stops
and
remains
“standing”
from
expanding
when
it
touches
the
screen.
It
is
like
standing
on
the
ground
above
it,
where
the
bottom
does
not
let
it
expand
inside
and
within
it.
By
the
same
manner,
the
screen
stops
the
light
from
expanding
inside
and
within
it,
hence
the
screen
is
called
“ground”.
It
has
already
been
explained
(Part
3,
Chap
3,
item
6)
that
the
ten
Sefirot
of
the
world
of
Beria
were
created
by
the
refinement
of
the
screen
of
phase
three
in
the
world
of
Atzilut
into
phase
two
(see
also
Inner
Observation,
Part
2,
item
72).
It
is
written
there
that
it
illuminated
downward
through
the
screen,
which
is
the
bottom
of
the
hall
of
Atzilut,
meaning
because
of
its
refinement,
as
it
explains
there.
8.
It
means
that
just
as
the
imprint
does
not
lack
any
of
the
forms
that
exist
in
the
seal,
so
all
the
forms
in
the
world
of
Atzilut
emerge
in
the
world
of
Beria,
hence
the
names
seal
and
imprint.
There
is
yet
another
most
original
reason:
the
entire
upper
light
that
comes
to
Beria
comes
because
of
that
reflected
light
that
rises
by
the
power
of
the
coupling
by
striking
on
the
screen
of
phase
two
in
the
bottom
from
her
and
above
in
Atzilut
itself.
That
very
same
reflected
light
sparkled
once
more
and
passed
through
the
screen,
broadening
the
vessel
of
Malchut
into
ten
Sefirot
from
her
and
within
her.
It
expanded
in
her
from
above
downward
(as
thoroughly
explained
in
Inner
Light
Part
3,
Chapter
2,
item
3).
By
this,
all
the
phases
that
the
reflected
light
clothed
in
Atzilut
from
the
gound
up
returned,
extended,
and
went
from
the
gound
downward
as
well.
Thus,
this
reflected
light
is
completely
similar
to
a
seal:
everything
imprinted
in
it
is
copied
to
its
imprint.
Similarly,
regarding
that
reflected
light,
all
the
phases
and
the
level
that
it
clothed
from
below
upward,
it
once
again
brought
them
to
Beria
from
above
downward
and
copied
them
there
in
Beria
without
any
absence
and
change.
For
that
reason
this
act
is
called
seal
and
imprint.
9.
This
is
the
rule:
In
any
place
where
this
reflected
light
rises
from
below
upward,
the
upper
light
itself
is
clothed
in
that
reflected
light.
This
indicates
the
expansion
of
the
light
of
Ein
Sof
to
make
vessels,
which
the
ARI
speaks
of
above
(Part
1,
Chap
1,
item
1).
However,
in
a
place
where
reflected
light
is
considered
to
be
expanding
from
above
downward
as
it
is
in
the
ten
Sefirot
of
Beria,
this
upper
light
that
is
clothed
here
in
this
reflected
light
is
no
longer
the
upper
light
itself.
Instead,
it
is
regarded
as
a
light
of
consequence,
extending
from
the
upper
light,
but
“it
is
not
the
upper
light
itself”.
The
reason
is
that
it
extends
by
the
power
of
the
screen
that
raises
reflected
light
because
of
the
detainment
in
it.
For
that
reason,
the
force
of
the
lower
one
is
already
involved
in
it,
and
it
too
is
limited
in
the
measure
of
the
vessels
and
the
level
of
the
screen,
for
the
screen
precedes
the
expansion
of
these
ten
Sefirot.
It
turns
out
that
the
screen
is
the
reason
that
causes
the
appearance
of
these
ten
Sefirot.
As
a
result,
the
light
is
limited
by
it,
and
is
no
longer
the
upper
light
itself,
but
is
regarded
as
a
light
of
consequence.
However,
reflected
light
that
rises
from
the
screen
upward
cannot
raise
any
of
its
coarseness
(see
Part
3,
Chap
4,
Inner
Light,
item
50).
Indeed,
this
applies
from
the
world
of
Beria
downward,
but
in
Atzilut
there
is
no
screen
whatsoever.
Consequently,
any
light
there,
until
Sium
Raglin,
is
regarded
as
the
light
itself.
Keter
of
Atzilut
imprinted
the
four
roots
of
NGLH
in
Keter
of
Beria.
From
the
soul
in
Keter
of
Atzilut,
the
soul
in
Keter
of
Beria
was
imprinted.
From
the
body
in
Keter
of
Atzilut,
the
body
of
Keter
of
Beria
was
imprinted,
from
the
garment,
the
garment,
and
from
the
hall,
the
hall.
10.
It
is
because
the
phase
of
Keter,
which
is
the
fifth
phase,
comprising
the
above
four
phases,
imprinted
Keter
in
the
Rosh
of
Beria
as
itself.
From
the
light
of
Keter
of
Atzilut
the
light
of
Keter
of
Beria
was
imprinted,
and
from
the
body
of
Keter
of
Atzilut,
the
body
of
Keter
of
Beria
was
imprinted.
The
garment
of
Keter
of
Beria
was
imprinted
from
the
garment
of
Keter
of
Atzilut,
and
the
hall
of
Keter
of
Beria
was
imprinted
from
the
hall
of
Keter
of
Atzilut.
NGLH
of
Keter
of
Atzilut,
which
are
extended
to
NGLH
of
Keter
of
Beria,
are
extended
through
Malchut
of
Atzilut
that
was
clothed
in
Keter
of
Beria.
Likewise,
the
rest
of
the
Sefirot
of
Atzilut
that
were
imprinted
in
Beria
were
extended
through
Malchut
of
Atzilut
by
the
coupling
by
striking
on
the
screen
in
her.
11.
However,
these
lights
did
not
extend
from
the
actual
Keter
of
Atzilut
to
Keter
of
Beria
but
through
Malchut
in
Malchut
of
Atzilut,
which
is
Atik
of
Beria,
clothing
Keter
of
Beria.
She
extended
these
four
phases
in
Keter
of
Atzilut
(10)
and
created
them
in
Keter
of
Beria.
The
ten
Sefirot
of
Atzilut
did
similarly
and
extended
their
light
through
the
above
Malchut
in
the
above
Keter.
They
imprinted
a
seal
of
Atzilut
in
Beria:
soul
from
soul,
body
from
body,
garment
from
garment
and
hall
from
hall.
Inner
Light
10.
Because
of
that,
Malchut
of
the
upper
one
is
called
the
spark
of
the
Creator,
since
it
extends
and
emanates
its
inferior
degree.
It
is
written
above
that
all
the
degrees
and
the
Partzufim
and
the
worlds
from
the
beginning
of
the
line
to
the
end
of
Assiya
emerge
and
are
emanated
from
one
another
by
way
of
cause
and
effect.
It
means
that
Malchut
of
Malchut
of
every
upper
one
descends
below
her
degree
and
extends
to
all
four
phases
of
the
lower
one,
as
is
explained
in
detail
in
Part
2,
Inner
Observation,
Chapter
5,
item
59.
(All
these
things
should
have
been
written
here
as
well,
had
I
not
spared
the
costs
of
print).
Malchut
of
Beria
descended
and
clothed
Keter
of
Yetzira.
She
extended
the
seal
of
the
five
Partzufim
KHB
TM
of
Beria,
which
are
NGLH,
to
the
world
of
Yetzira,
souls
from
souls,
body
from
body,
garment
from
garment,
hall
from
hall,
as
it
is
in
Yetzira
and
Assiya
as
well.
12.
Similarly
in
Yetzira,
Malchut
of
Beria
was
Atik,
connected
with
AA
of
Yetzira.
There
it
was
named
Keter
of
Yetzira,
and
the
five
Partzufim
of
Beria
extended
and
imprinted
their
seal
in
Yetzira
by
the
same
way
as
in
Beria:
souls
from
souls,
bodies
from
bodies,
garments
from
garments
and
halls
from
halls.
Similarly,
the
five
Partzufim
of
Yetzira
imprinted
their
phases
in
Assiya:
souls
from
souls,
bodies
from
bodies,
garments
from
garments
and
halls
from
halls
and
so
on
by
the
same
way,
all
the
worlds
together
as
one
whole.