Chapter
Ten
Explains
that
the
garment
and
the
hall
were
separated
from
the
root,
soul
and
body,
and
became
surrounding
lights,
and
also
the
explanations
of
AK,
ABYA,
NRNH
and
ASMB
(AB,
SAG,
MA,
BON).
Contains
eight
issues:
1.
The
root,
soul,
and
bodies
are
in
adhesion
with
each
other.
The
garment
and
hall
were
separated
from
them.
2.
The
root,
soul,
and
body
are
inner
vessels
where
the
more
external
is
worse.
The
garment
and
hall
are
surrounding
vessels
where
the
more
external
is
more
important.
Hence
the
shells
are
between
the
body
and
the
garments,
which
is
the
place
of
the
darkness
and
the
worst.
3.
When
the
Partzufim
of
AK
and
ABYA
clothe
each
other,
they
only
clothe
three
phases:
the
root,
soul,
and
body
in
it
are
in
adhesion
together,
and
the
ten
Sefirot
of
the
bodies
do
not
clothe
the
ten
Sefirot
of
the
garments.
4.
The
root,
soul
and
body
of
AK
are
clothed
inside
the
root,
soul
and
body
of
Atik
of
Atzilut.
The
root,
soul,
and
body
of
Atzilut
are
clothed
in
the
root,
soul,
and
body
of
AA
of
Atzilut,
and
root,
soul,
and
body
of
AA
are
clothed
in
Abba,
and
so
on
similarly.
5.
AK
and
ABYA
are
incorporated
in
one
another.
There
are
AK
and
ABYA
in
AK,
AK
and
ABYA
in
Atzilut
and
AK
and
ABYA
in
Beria,
in
Yetzira
and
in
Assiya.
AA
is
the
Part
of
AK
that
is
unattainable.
Abba
is
Atzilut,
Ima
is
Beria,
ZA-Yetzira,
and
Nukva-Assiya.
The
souls
are
extended
from
Atzilut,
the
spirits
from
Beria,
the
angels
from
Yetzira
and
the
wheels
from
Assiya.
6.
Adam
consists
of
Nefesh,
Ruach,
Neshama,
Haya
from
the
four
worlds
ABYA.
Each
of
their
phases
contains
Nefesh,
Ruach,
Neshama,
Haya.
Neshama
of
Nefesh
is
more
important
than
the
light
of
Nefesh
of
Ruach.
7.
It
is
possible
to
be
rewarded
with
Nefesh
of
Atzilut
and
even
higher.
The
one
who
is
rewarded
with
Ruach
of
Yesod
of
Atzilut
will
be
the
husband
of
the
Shechina.
8.
HaVaYaH
with
the
filling
of
AB
is
the
Yod
of
HaVaYaH,
namely
Atzilut.
With
the
filling
of
SAG,
it
is
the
first
Hey
of
HaVaYaH,
namely
Beria.
With
the
filling
of
MA,
it
is
Vav
of
HaVaYaH,
namely
Yetzira.
With
the
filling
of
BON,
it
is
the
lower
Hey
of
HaVaYaH,
namely
Assiya.
The
root,
soul,
and
bodies
are
in
adhesion
with
each
other.
The
garment
and
hall
departed
from
them.
1.
Now
we
shall
discuss
each
of
these
worlds,
and
what
they
are
about.
Know
that
the
root
and
the
souls
and
the
bodies
are
one
phase
(1),
and
there
is
no
separation
between
them.
But
the
garments
and
the
halls
are
two
separated
phases
from
the
above
three
phases.
Between
these
two,
meaning
between
the
bodies
and
the
garments,
there
is
the
section
of
the
shells,
which
actually
adhere
to
the
posterior
of
the
light
of
the
body.
Inner
Light
1.
There
is
a
profound
and
notable
matter
in
these
words
of
the
ARI.
This
is
the
meaning
of
the
second
restriction
that
occurred
in
NHY
of
AK,
brought
in
the
words
of
the
ARI.
That
second
restriction
is
about
the
association
of
the
quality
of
mercy
with
the
quality
of
judgment
that
our
sages
wrote
of.
You
can
understand
that
matter
thoroughly
in
my
book
(Panim
Masbirot),
but
here
we
shall
be
brief.
The
thing
is
that
only
phase
four
of
the
four
above
phases
is
called
the
quality
of
judgment,
because
the
first
restriction
was
on
her
alone.
I
have
shown
in
previous
lessons
that
there
was
no
restriction
in
the
first
three
phases,
for
which
they
were
called
the
qualities
of
mercy.
However,
in
the
second
restriction
of
AK,
there
was
an
association
and
connection
of
phase
four
with
phase
two,
as
it
is
written,
“So
they
two
went,”
because
Malchut
and
ZA
rose
to
Bina.
Thus,
the
quality
of
judgment,
which
is
phase
four,
is
sweetened
by
the
quality
of
mercy,
which
is
phase
two.
In
that
way,
in
the
first
restriction
only
phase
four
was
restricted,
and
in
the
second
restriction,
Bina
was
restricted
too,
due
to
her
bonding
with
Malchut.
This
occurred
in
NHY
of
AK
from
its
Tabur
downward.
Consequently,
these
ten
Sefirot
that
emerged
by
the
association
with
the
quality
of
judgment
are
called
the
world
of
Nekudim
[Heb:
dots/points],
after
the
ascent
of
Malchut,
which
is
called
a
dot.
For
this
reason,
it
is
considered
that
in
the
above
world
of
Nekudim
ZA
and
Malchut
were
separated
from
the
four
phases
HB
TM.
It
is
so
because
phase
four
rose
to
the
place
of
Bina
and
became
a
screen
there.
As
a
result,
the
upper
light
stopped
at
Malchut
in
Bina
and
did
not
expand
to
ZA,
called
garment,
and
to
Malchut,
called
hall,
as
they
are
below
Bina.
That
is
why
the
ARI
writes,
“Know,
that
the
root
and
the
souls
and
the
bodies
are
one
phase.
and
there
is
no
separation
between
them.
But
the
garments
and
the
halls
are
as
two
separated
phases
from
the
above
three
phases.”
It
means
that
because
of
the
screen
that
was
erected
at
the
margins
of
Bina
the
light
stopped
there.
From
there
onward
the
upper
light
does
not
reach
the
internality
of
ZA
and
the
Malchuyot
in
all
the
worlds.
As
a
result,
they
all
went
out
and
became
surrounding
vessels,
meaning
that
they
receive
the
light
from
afar,
as
the
upper
light
cannot
clothe
inside
them
anymore.
The
garment
is
the
vessel
for
the
surrounding
light
of
Haya
and
the
hall
is
the
vessel
for
the
surrounding
light
of
Yechida.
Now
you
may
see
that
these
ZA
and
Malchut
in
the
four
phases
in
all
the
worlds
from
the
world
of
Nekudim
downward
are
regarded
as
ZA
and
Malchut
of
the
inner
Bina.
The
upper
light
clothes
their
internality
as
well.
However,
the
general
ZA
and
Malchut
below
Bina
were
separated
from
the
inner
vessels,
where
the
Neshama,
Ruach,
and
Nefesh
of
the
inner
light
clothe
and
became
surrounding
vessels
of
Haya
and
Yechida.
The
root,
soul,
and
body
are
inner
vessels
where
the
more
external
is
worse.
The
garment
and
hall
are
surrounding
vessels
where
the
more
external
is
more
important.
Hence
the
shells
are
between
the
body
and
the
garments,
which
is
the
place
of
the
darkness,
the
worst.
2.
The
reason
for
it
is
that
the
three
inner
phases
have
inner
light
inside
them.
The
worst
of
the
inner
light
emerges
inside
the
skin
and
ends
there.
The
surrounding
light
is
the
opposite:
it
is
known
that
the
more
external
light
is
greater
(2).
It
turns
out
that
the
surrounding
light
in
the
innermost
garment,
which
is
attached
to
the
body,
is
the
smaller
surrounding
light
among
all
of
them.
Hence
the
section
of
the
shells
is
there
in
the
middle,
in
a
place
where
there
is
neither
inner
light
nor
surrounding
light.
It
is
the
middle
between
the
internal
light
and
the
surrounding
light,
and
it
is
called
the
place
of
darkness.
That
thing
in
each
and
every
world
is
the
phase
of
the
shell
in
that
world.
Inner
Light
2.
This
has
been
explained
in
detail
in
Inner
Observation
(Part
2,
Chap
1,
item
7),
with
which
you
can
understand
the
rest
of
the
ARI’s
words
by
yourself,
and
there
is
no
reason
to
elaborate.
When
the
Partzufim
of
AK
and
ABYA
clothe
each
other,
each
one
clothes
only
three
phases:
the
root,
soul,
and
body
in
it
are
adhered
together,
and
the
ten
Sefirot
of
the
bodies
do
not
clothe
the
ten
Sefirot
of
garments.
3.
Indeed,
once
we
have
clarified
the
matter
in
particular,
we
shall
speak
in
general:
It
is
known
that
the
internality
of
AK
is
the
Ein
Sof.
It
clothes
the
root
of
the
souls
of
ten
Sefirot
in
it,
while
these
clothe
the
phase
of
the
souls
of
the
entire
ten
Sefirot
in
it,
which
then
clothe
the
ten
Sefirot
of
the
phase
of
the
body
of
AK.
It
would
have
been
appropriate
for
the
ten
Sefirot
of
the
bodies
to
clothe
the
ten
Sefirot
of
garments.
However,
it
is
not
so
for
the
above
reason.
Rather,
the
three
phases
Atik
of
Atzilut
surround
these
three
phases
of
AK.
The
root,
soul
and
body
of
AK
are
clothed
inside
the
root,
soul
and
body
of
Atik
of
Atzilut.
The
root,
soul,
and
body
of
Atik
of
Atzilut
are
clothed
in
the
root,
soul,
and
body
of
AA
of
Atzilut,
and
the
root,
soul,
body
of
AA
are
clothed
in
Abba
etc.
similarly.
4.
How
so?
The
ten
Sefirot
of
the
bodies
of
AK
clothe
inside
the
ten
Sefirot
of
the
roots
of
the
souls
of
the
ten
Sefirot
of
Atik
of
Atzilut.
These,
in
turn,
clothe
the
ten
Sefirot
of
the
phases
of
the
souls
of
Atik
of
Atzilut,
and
these
clothe
the
ten
Sefirot
of
the
bodies
of
Atik
of
Atzilut.
Similarly,
the
phases
of
the
roots
and
souls
and
bodies
of
AA
clothe
the
bodies
of
Atik.
Similarly,
the
three
phases
of
Abba
clothe
AA
and
the
three
phases
of
Ima
to
Abba.
The
three
phases
of
ZA
to
Ima
and
the
three
phases
of
Nukva
to
ZA.
This
completes
all
the
phases
of
the
bodies
until
Nukva
of
ZA.
AK
and
ABYA
are
incorporated
in
one
another.
There
are
AK
and
ABYA
in
AK,
AK
and
ABYA
in
Atzilut
and
AK
and
ABYA
in
Beria,
in
Yetzira
and
in
Assiya.
AA
is
the
part
of
AK
that
is
unattainable.
Abba
is
Atzilut,
Ima
is
Beria,
ZA
is
Yetzira,
and
Nukva
is
Assiya.
Souls
are
extended
from
Atzilut,
spirits
from
Beria,
angels
from
Yetzira
and
wheels
from
Assiya.
5.
Know
that
the
world
of
Atzilut
consists
of
the
four
worlds
of
ABYA;
Beria
comprises
the
entire
ABYA,
and
so
do
Yetzira
and
Assiya.
In
this
manner,
Abba
is
Atzilut,
Ima
is
Beria,
ZA
is
Yetzira,
and
Nukva
is
Assiya.
The
phase
of
AA
is
not
apparent
in
any
world
since
it
is
very
concealed.
Thus,
from
the
world
of
Atzilut
–
souls,
from
Beria
–
holy
spirits,
from
Yetzira
–
angels,
and
from
Assiya
–
wheels
(3).
Inner
Light
3.
Souls
are
the
phase
of
the
world
of
Beria;
Spirits
are
the
phase
of
the
world
of
Yetzira;
Souls
are
the
phase
of
the
world
of
Assiya.
That
is
the
meaning
of
the
ARI’s
words,
“from
the
world
of
Atzilut
–
souls,”
meaning
souls
in
Beria
are
imparted
from
the
world
of
Atzilut
to
Beria.
“From
Beria
–
holy
spirits,”
meaning
the
spirits,
in
Yetzira,
are
imparted
there
from
the
world
of
Beria.
It
is
so
because
from
the
coupling
of
ZON
of
Atzilut,
souls
are
imparted
to
the
righteous
who
stand
in
Beria.
From
the
coupling
of
ZON
of
Beria,
spirits
are
imparted
to
those
who
stand
in
Yetzira.
Man
incorporates
Nefesh,
Ruach,
Neshama,
and
Haya
from
the
four
worlds
ABYA.
Each
of
their
phases
has
Nefesh,
Ruach,
Neshama,
and
Haya.
Neshama
of
Nefesh
is
more
important
than
the
light
of
Nefesh
of
Ruach
6.
Man
consists
of
four
worlds.
If
he
is
rewarded
only
with
Nefesh
of
Assiya,
and
then
he
sins,
blemishes
it,
and
puts
it
into
the
shells,
he
is
told,
“The
gnat
came
before
you,”
because
the
gnat
did
not
do
anything
to
enter
the
shell.
If
he
did
not
sin,
he
is
regarded
as
being
in
the
wheels.
Sometimes,
he
will
have
only
the
phase
of
Nefesh,
and
he
is
more
important
than
one
who
has
Ruach
(4),
such
as
one
who
has
Neshama
in
the
Nefesh.
It
is
known
that
each
and
every
world
contains
all
four.
Inner
Light
4.
This
is
the
rule:
the
Nefesh
of
the
degree
is
regarded
as
Ruach
of
its
lower
degree.
Likewise,
Ruach
of
the
upper
degree
is
regarded
as
Neshama
of
its
lower
degree,
and
Neshama
of
the
upper
degree
is
Haya
to
the
lower,
and
Haya
of
the
upper
is
regarded
as
Yechida
to
its
lower
one.
You
can
therefore
understand
that
Nefesh
of
Ruach
is
regarded
as
Ruach
of
the
degree
of
Nefesh.
Similarly,
Ruach
of
Ruach
is
regarded
as
Neshama
to
the
degree
of
Nefesh,
etc.
The
ARI
writes,
“Sometimes,
he
will
have
only
the
phase
of
Nefesh,
and
he
is
more
important
than
one
who
has
Ruach.”
He
wishes
to
say
that
one
who
has
Neshama
of
Nefesh
is
more
important
than
one
who
has
Nefesh
of
Ruach.
It
is
so
because
Neshama
of
Nefesh
is
equal
to
Ruach
of
Ruach,
but
more
important
than
Nefesh
of
Ruach.
It
is
possible
to
be
rewarded
with
Nefesh
of
Atzilut
and
even
higher.
The
one
who
is
rewarded
with
Ruach
of
Yesod
of
Atzilut
will
be
the
husband
of
the
Shechina.
7.
A
man
may
also
have
Nefesh
of
Atzilut
and
even
higher.
If
he
has
Ruach
from
Yesod
of
Atzilut
he
will
be
the
husband
of
the
queen
and
he
is
called
“A
Man
of
God.”
HaVaYaH
with
the
filling
of
AB
is
the
Yod
of
HaVaYaH,
namely
Atzilut.
With
the
filling
of
SAG
it
is
the
first
Hey
of
HaVaYaH,
namely
Beria.
With
the
filling
of
MA
it
is
Vav
of
HaVaYaH,
namely
Yetzira
and
with
the
filling
of
BON
it
is
the
lower
Hey
of
HaVaYaH,
namely
Assiya.
8.
Four
letters
HaVaYaH
in
the
four
worlds
Atzilut,
Beria,
Yetzira,
Assiya:
Yod
in
Atzilut
is
the
name
AB
of
Yodim,
for
“you
have
made
them
all
with
wisdom
[Hochma]”
(5).
Hey
in
Beria,
the
name
SAG,
for
Ima
nests
in
the
chair.
Vav
in
Yetzira,
the
name
MA,
for
six
Sefirot
nest
in
Yetzira;
The
lower
Hey
in
Assiya,
the
name
BON,
for
Malchut
nests
in
the
wheel.
Inner
Light
5.
There
are
four
fillings
in
Yod,
Hey,
Vav,
Hey:
1.
With
a
filling
of
Yodin:
Yod
Hey
Vav
Hey,
in
Gematria
AB
(72).
2.
With
a
filling
of
Yodin
and
Aleph:
Yod
Hey
Vav
Hey,
in
Gematria
SAG
(63).
3.
With
a
filling
of
Alephin:
Yod
He
Vav
He,
in
Gematria
MA
(45).
4.
With
a
filling
of
Heyin,
in
Gematria
BON
(52).
The
filling
of
AB
implies
Hochma,
which
is
Yod
of
HaVaYaH;
The
filling
of
SAG
implies
Bina,
which
is
Hey
of
HaVaYaH;
The
filling
of
MA
implies
ZA,
which
is
Vav
of
HaVaYaH,
and
the
filling
of
BON
implies
Malchut,
which
is
the
lower
Hey
of
HaVaYaH.