1. In the second expansion, when the coupling emerged only on the level of Hochma, by which the lights were swapped, where the light of Hochma came in the vessel of Keter, and the light of Bina in the vessel of Hochma etc., and the light of Malchut in vessel of Yesod. Thus, vessel Malchut remained without light (see Inner Light, Part 4, Chapter 2, item 8).

A second reason that Malchut is called a mirror without light is that she did not leave a record in her vessel

2. There is another reason: when her light rose, it did not leave any record in her at all. However, the record that remained in the vessel of Yesod for its own need illuminated from there in the vessel of Malchut too.

A coupling by striking between the descending reflected light from Yesod to Malchut and the first light of the ascending Malchut

3. *When the light of Malchut rose to Yesod, Yesod illuminated in the vessel of Malchut through the posterior of Yesod ₍₂₎ as reflected light. Then the descending reflected light in the vessel of Malchut encounters the first ascending light of Malchut herself ₍₃₎, one clashed with the other, and sparks came down from the descending reflected light ₍₄₎ into the vessel of Malchut ₍₅₎.

Inner Light

2. It has already been explained that all the levels that emerge on the path of refinement are regarded as reflected light and judgment, though there is direct light in them as well. However, because they are extended through the posterior, meaning on the path of the refinement of the coarseness, called anterior, the direct light is also regarded as judgment.

It is said, “Yesod illuminated in the vessel of Malchut through the posterior of Yesod,” where all these ten Sefirot of direct light and reflected light together are discerned as posterior and judgment.

However, we must still understand that the entire reflected light that descends from Yesod to the vessel of Malchut is only reflected light without any direct light. It is so because since the place of the coupling and the screen is in the vessel of Yesod, meaning in phase three, that screen detains the direct light, so that none of it will expand from phase three downward. Thus, all that descends from Yesod to the vessel of Malchut is only reflected light and not direct light, hence the ARI’s precision, “as reflected light.”

3. This light is on the level of Keter. It regards the greater coarseness as anterior, and the descending reflected light lowers the great coarseness of phase four, preferring the more refined phase three, which is in contrast with the ascending light of Malchut. This is the reason they clash with each other (see Part 4, Chapter 3, item 9).

4. They are called sparks because of the similarity to the sparks that emerge from under a hammer, which shine and burn out instantly, as it is written in The Zohar. However, the analogy is not quite the same as the lesson: the sparks that emerge under the hammer shine for a moment and instantly vanish, and their place remains unknown.

Conversely, these sparks here, as well as the 248 sparks, although they instantly burn out because of the departure of the coupling to the higher phase, being phase two, nevertheless, they do not vanish from there, as it is known that there is no absence in the spiritual. Their self and reality remain there, and later regain their strength when the second expansion reaches there.

5. It is the coarse light that remains below after the departure of the first expansion, which is the essence of the vessels that belong to the first expansion of Akudim. This is where the lights placed their records and this is where the sparks from the reflected light fell (see Part 4, Chapter 2, item 10).

The vessel of Yesod was made from the sparks that fell from the striking of light that comes through its posterior in the record, and the tags were made of the record that shines from afar

4. When Yesod rose, it placed a record in its place. When the light came through its posterior, it struck that record, sparks fell from it, and the phase of the vessel of Yesod was made of them ₍₆₎. That record illuminated in that vessel from afar, and did not enter it. This is the meaning of the tags ₍₇₎.

Inner Light

6. For the second expansion, which comes afterwards, called Partzuf AB of AK, though the vessel of Yesod of Akudim here was made of the coarse light that remained below after the departure of the first expansion.

7. Study the words of the ARI thoroughly (Part 4, Chapter 3, item 9 and Inner Light, item 80). Know that after the coupling in the upper vessel had stopped and rose above it, the illumination of the coupling from the lower vessel necessarily stopped, as well. At that time, the sparks that descended there are put out, too, and the record, which was above the vessel, can therefore clothe the vessel once more as in the beginning (see above Inner Light, Chapter 3, item 80).

However, that illumination from afar, called tags, did not stop from the vessel afterwards, for there is no absence in the spiritual, as it says, “the Shechina never moves, etc.”

Three discernments in the ten Sefirot: Keter, the other Sefirot, and Malchut. Keter left a record and not a vessel; the other Sefirot left records and vessels; and Malchut left a vessel and not a record

5. So did all the Sefirot do except for Keter ₍₈₎, which left the record for Hochma. However, he did not make a vessel ₍₉₎, since when the rest of the Sefirot rise up by striking in what is above them ₍₁₀₎, and the striking of the record ₍₂₀₎ became the vessels ₍₃₀₎, but the Keter had no one to strike his record as he rose ₍₄₀₎. For this reason, his vessel was still not completed. Thus, Keter left a record and not a vessel, while the rest of the Sefirot left a record and a vessel, and Malchut left a vessel and not a record.

Inner Light

8. It means that that record became the phase of vessel of the male of the light of Hochma in Keter of the second expansion, called AB of AK. The ARI writes, “for Keter, which left the record for Hochma‎. However, he did not make a vessel‎.” This means that it did not make a vessel for the female of the light of Hochma in the vessel of Keter of the second expansion.

9. The ARI has already written (Chapter 2, item 10) that the essence of the phase of vessels of Akudim was made of the coarse light that remained from the light of departure itself. You can therefore see that this does not refer to the vessel of Keter itself but to the vessels of the second expansion, which come after the current departure, where there are the phase of male and the phase of female in the vessel of Keter. It is the same in the vessel of Hochma, Bina, Yesod and Malchut, as the ARI writes below (item 6).

The vessels of the males from there were made of the records that remain in the vessels of Akudim, and the vessels of the females were made of the sparks that fall from the reflected light that descends into the vessels of Akudim here.

It is said, “Keter, which left the record for Hochma,” meaning the vessel of the male of the ight of Hochma in the vessel of Keter of the second expansion. “But did not make a vessel,” meaning for the female there.

10. Reflected light is extended and descends to the emptied vessel by the coupling by striking in the phase above the vessel that has become emptied of light, meaning after the light departed from the vessel of Malchut. This is so because the screen of phase four has been refined into phase three, which is Yesod, and the coupling was done in the vessel of Yesod. At that time, reflected light descends from this illumination of the coupling to Malchut, which has been emptied of the light. This is the meaning of “through striking of what is above them” was the reflected light drawn to the vessel.

20. The record that remained in the emptied vessel strikes the reflected light that descends to its own vessel because it is opposite to the descending reflected light. Sparks were born and spread from the descending reflected light as a result of that striking, fell into the vessel that had been emptied, and the vessels were made out of these sparks.

30. Meaning the vessels, for the purpose of the vessels of the second expansion. However, the vessels of Akudim of the first expansion were made of the coarse light, as the ARI said in chapter 2, item 10 and Inner Light, chapter 2, item 100.

40. When the screen reaches complete refinement, like the state of the emanator, its power ceases and there is no coupling by striking in it any longer that will bring down reflected light in the vessel of Keter after the light has been emptied. “For this reason, his vessel was still not completed,” for there are no sparks of the descending reflected light there, as has been explained.

After all the departure, the lights returned to their place in the Partzuf AB of AK, except for the light of Keter. Then there was a clash between the record of Keter and light of Hochma on each other, and two vessels emerged, one for Keter and one for Hochma, which are male and female in the Rosh of AB of AK

6. Indeed, after the reception of these Sefirot from the emanator, they returned to their place ₍₅₀₎, except for Keter ₍₆₀₎. The vessel of Keter was made only on the return ₍₇₀₎ because when Hochma reentered him, light of Hochma struck the record that Keter placed in his place ₍₈₀₎.

These were double strikes ₍₉₀₎, for since the record of Keter is a higher phase than Hochma, it therefore strikes Hochma and elicits sparks. Likewise, since Hochma is now coming from above, she stands on the record and is higher than it. As a result, he now struck the record and elicited other sparks.

Hence, two vessels were made now, one for the record of Keter and one for the Hochma that has now come ₍₁₀₀₎. We have already discussed at length in a different place ₍₂₀₀₎ how there is male and female in Keter, which are the two we mentioned here, namely the record and the Hochma.

Inner Light

50. We must thoroughly understand this matter of reception that the Sefirot received from the Emanator after their ascent to Him. You will understand this matter after you thoroughly know the matter of departure of the ten Sefirot of the Guf and their ascent to the Emanator.

Know that all this is drawn from and connected with the light of Malchut only, meaning the screen and reflected light in Malchut. That is because there is no other light in Malchut, for she never receives any direct light.

Thus, all the light in her is but the reflected light extended through a coupling by striking in her screen. The coarseness of phase four is the vessel of Malchut, and the screen that detains the upper light from expanding to the coarseness of phase four, along with the reflected light that ascends because of it, are regarded as the light of Malchut.

You can therefore see that the essence of the issue of the ascent of the lights to the Emanator is connected only to the ascent of Malchut. Ascending means refining and equalizing the form with the upper one. The equivalence of form with the upper one brings him to and connects him with the upper one.

Thus, the issue of the refinement of the coarseness pertains only to Malchut, where there is coarseness. Conversely, there is no discernment of a vessel whatsoever in the first nine Sefirot, and they are regarded here only as complete light (see Part 4, Chapter 1, item 11). Thus, how can we refer to a refinement of the coarseness in them?

Indeed, the matter of the ascent and the refinement refers solely to Malchut. This does not pertain to the vessel of Malchut since the vessels are never refined from their coarseness (see Part 2, Table of Questions, item 43). Instead, it pertains to the screen installed in the vessel of Malchut (see above Inner Light, Chapter 2, item 10).

You already know the issue of the four levels that are emerge through a coupling by striking on the screen from the beginning of its refinement until it is refined into the state of the Emanator. Know that these levels that gradually diminish are the very Sefirot of which the ARI says that they rose to the Emanator. Though there are ten Sefirot on each and every level, they are still recognized by the name of the highest Sefira on their level.

Though the level of phase three has ten Sefirot that only reach the level of Hochma, she is still regarded as light of Hochma entirely, after the name of the highest Sefira on the level. Similarly, the ten Sefirot of the level of phase two, reaching Bina, is only called Bina. Phase one is called ZA and the phase of Keter and root is called Malchut.

You should also know that all these records that the lights of Akudim placed in their vessels after their departure remained only in the vessel of Malchut. It is so because she is the designated vessel for all ten Sefirot of Akudim.

This is the coarse light that the ARI refers to above (Chapter 2, item 10), which is the phase of the vessels of Akudim themselves. Also, this is where the lights placed their records. It is therefore necessary that it is the phase of Malchut alone, for there is no coarseness in the upper nine.

It has been clarified there in inner light, that this coarse light is the reflected light in Malchut that expanded with it from her and within her to clothe the ten Sefirot of direct light from above downward, called Guf. Thus, it is clear that all the records that remained from the first expansion after her departure, necessarily remained only in Malchut.

It has been clarified that Malchut includes all the records that remained of the first expansion. Hence, after the screen rose to Malchut of the Rosh, meaning when the screen had been refined from all its coarseness and it came into equivalence of form with Malchut of the Rosh, it is discerned that the screen that rose also includes all the records that remained in Malchut, except for the record of phase four, as the last phase does not leave a record (see Part 4, Chapter 3, item 1). Now you understand the ARI’s words here, who says, “after the reception of these Sefirot from the emanator, they returned to their place, except for Keter.”

In other words, after the ascent of the screen of Malchut of the Guf to Malchut of the Rosh, called the phase of emanator of the Guf, which occurred because of the equivalence of form with it, you therefore find that it was connected and incorporated with the screen in Malchut of the Rosh as a single phase. Since the screen in Malchut of the Rosh is in a perpetual coupling by striking there, as there is no refinement in the Rosh, then the screen of the Guf that rose and was incorporated in it works along with it for the coupling by striking and for raising reflected light from below upward that is done in the Rosh, since it was incorporated in the same coarseness that exists in the screen in Malchut of the Rosh.

You already know that these records that remained in Malchut of the Guf are included in the screen that rose to the Rosh, which are only up to the coarseness of phase three, since no record was left of the coarseness of phase four.

Thus, once the screen of the Guf was incorporated and came into the coupling on the screen of the Rosh, and received from it the coarseness from below upward that is included in it, the records included in it from Malchut of the Guf reawakened and regained their initial coarseness, meaning coarseness from above downward as it is in the Guf.

Accordingly, initially, the screen was first incorporated in Malchut of the Rosh, and gained the coarseness from below upward that is in the Rosh. Subsequently, the records incorporated in the screen also awakened and gained coarseness, and the coarseness in them was inverted and became the state of from above downward.

You should understand the great difference between the coarseness from below upward and the coarseness from above downward. From below upward implies resistance to clothing, and at any rate, there is no clothing there whatsoever. For this reason, she is the phase of Rosh, called Keter or Ein Sof.

Its opposite is the discernment of coarseness from above downward, meaning a state of complete clothing on the direct light. For this reason, it is called Guf or emanated being, and is never called Ein Sof or emanator. This distinction applies to the Rosh and Guf of all the Partzufim in the worlds.

The screen had been completely refined from its coarseness and equalized its form with the phase of Malchut of the Rosh, which is completely clean from the coarseness from above downward. Naturally, the records included in it were completely silent, and were regarded as nonexistent. Then the screen of the Guf became incorporated in the screen of the Rosh with the coarseness from below upward.

However, since the screen has gained coarseness, though it is only coarseness from below upward, still, those silent and resting records incorporated in the screen awakened and were revived because of that, meaning they, too, gained coarseness. However, since these records came from the Guf, where they had already been clothed, the coarseness was naturally inverted in them into the state of from above downward, into the state of Guf. Consequently, the screen acquired a disparity of form that is very far from the Rosh, as the measure of the difference between the discernment of Rosh and the discernment of Guf.

It follows that the moment the coarseness from above downward appeared in the screen that is the state of Guf, it is discerned that the screen returned, departed from the Rosh and descended to the Guf. However, not to phase four of the Guf, called Tabur, but only to phase three of the Guf, called Chazeh. This is so because the screen could gain coarseness only up to phase three, as phase four did not leave a record in the screen.

You therefore find that the screen that rose to the emanator acquired two phases of coarseness there: coarseness from below upward, by the power of the initial incorporation in Malchut of the Rosh, and coarseness from above downward that reawakened and returned to the records incorporated in it.

Thus, when the screen departed from Malchut of the Rosh to the place of the Chazeh in the Guf, it first elicited a coupling by striking of the phase of ten Sefirot of Rosh from the Chazeh upward, by the force of the coarseness from below upward included in it, meaning only on the level of Hochma, as it has only the coarseness of phase three. Afterwards, it expanded from the Chazeh downward, to the phase of ten Sefirot of the Guf, because of the coarseness from above downward included in it. This is called the second expansion.

It is said: “after the reception of these Sefirot from the emanator,” meaning after the screen of the Guf had been refined entirely, regarded as having risen to the emanator, which is Malchut of the Rosh, it received there once again the power to and expand once more for clothing ten Sefirot, as in the beginning. In other words, the coarseness reawakened in the records in it, up to phase three, at which time it returned to its place in Malchut of the Guf as in the beginning. In that state the second expansion occurred in the ten Sefirot of Rosh and Guf as in the beginning, and ZA “returned to their place,” meaning the place of Malchut of the Guf.

60. It is because the screen did not become coarser than phase three by its incorporation in Malchut of the Rosh, as phase four did not leave a record. The expansion on the screen of phase three is only up to the level of Hochma, lacking the light of Keter.

It is said: “they all returned to their place, except for Keter.” It turns out that the light of Hochma clothes in the vessel of Keter, the light of Bina in the vessel of Hochma, the light of ZA in the vessel of Bina and the light of Malchut in the vessel of ZA. Thus, Malchut remained without light.

70. Meaning the vessel of Nukva of the Keter, which is light of Hochma clothed in the vessel of Keter, which is missing here for the above reason (this chapter, item 4, and Inner Light there).

80. The light in the level of Hochma that comes to clothe the vessel of Keter resembles the nature of the above-mentioned descending reflected light (see Chapter 3, item 9 and Inner Light there). It is in contrast with the light of the record and they strike each other.

90. Since the record that remains from the first expansion is higher than Hochma, as her level is up to Keter, it is in contrast with the light of Hochma that comes now, whose level is only up to Hochma (Inner Light, Chapter 3, item 60). Also, there is merit to the light of Hochma for it now comes from above downward to clothe in the vessels. However, the record is imprinted with the desire to depart from clothing although she does not actually ascend (Chapter 3, item 9 and Inner Light there, item 70).

100. It means that the coarse light, which fell from the record by the striking of the light of Hochma in it, became a vessel for the light of the record, which is discerned as the male of the vessel of Keter. The vessel for the light of Hochma in the vessel of Keter, discerned as the female of the vessel of Keter, was made of the sparks that fell from the light of Hochma by the striking of the light of the record in it. Although there is already a vessel for the male of the vessel of Keter, nevertheless, by the striking of the light of Hochma, it is ended and renewed, as will be elaborated on it in part 5.

200. See Tree of Life, Gate Present and Not Present, Chapter 3.

7. Now you can understand how in the world of Akudim there is also revoking of the kings [Melachim], similar to those kings who reigned in the land of Edom, died and were revoked, as mentioned in the study of the world of Nekudim. After all, the matter of the concealment of the lights Akudim and their ascent to their emanator ₍₃₀₀₎ is also the revoking of the kings here.

Inner Light

300. Both were through the ascents of the lights to the emanator, meaning the refinement of the screen, and so their ways are equal too. This is elaborated on in my book Panim Meirot uMasbirot about Tree of Life, regarding the breaking of the vessels.

The difference between them is that here there was corruption in order to correct, while in Nekudim there was actual breaking and death

8. However, the difference between them is that here in Akudim, the corruption was in order to correct, and ruins in order to build ₍₄₀₀₎, as the prime intention was to rise in order to make vessels. However, in Nekudim, there was actual revoking and death. Yet, because from Akudim, the vessels began to be revealed a little, therefore, here, too, there was some revoking.

Inner Light

400. The levels in the screen gradually diminished by the refinement in the screen, and sparks fell from each higher phase to the phase below it. This is the beginning of the association of the quality of mercy with judgment, because the sparks of the upper phase are as the quality of mercy from the perspective of the lower one. It is known that the association of the quality of mercy with judgment is the foundation for the existence of the world (see Inner Light, Chapter 1, item 4).

It is written “in Akudim, the corruption was in order to correct, and ruins in order to build.” This is like the breaking of the vessels, where the sparks fell in order to revive them with the quality of mercy, and the only difference between them is that here there is only corruption, and there was “actual revoking and death.”

Chapter Four

Malchut is called a mirror without light because her light did not come back down into her vessel

Inner Light

A second reason that Malchut is called a mirror without light is that she did not leave a record in her vessel

2. There is another reason: when her light rose, it did not leave any record in her at all. However, the record that remained in the vessel of Yesod for its own need illuminated from there in the vessel of Malchut too.

A coupling by striking between the descending reflected light from Yesod to Malchut and the first light of the ascending Malchut

Inner Light

The vessel of Yesod was made from the sparks that fell from the striking of light that comes through its posterior in the record, and the tags were made of the record that shines from afar

Inner Light

Three discernments in the ten Sefirot: Keter, the other Sefirot, and Malchut. Keter left a record and not a vessel; the other Sefirot left records and vessels; and Malchut left a vessel and not a record

Inner Light

6. Indeed, after the reception of these Sefirot from the emanator, they returned to their place (50), except for Keter (60). The vessel of Keter was made only on the return (70) because when Hochma reentered him, light of Hochma struck the record that Keter placed in his place (80).

Hence, two vessels were made now, one for the record of Keter and one for the Hochma that has now come (100). We have already discussed at length in a different place (200) how there is male and female in Keter, which are the two we mentioned here, namely the record and the Hochma.

Inner Light

The refinement and the departure in Akudim are somewhat similar to the revoking of the Melachim in the world of Nekudim who died and were revoked

Inner Light

The difference between them is that here there was corruption in order to correct, while in Nekudim there was actual breaking and death

Inner Light