Teil 3 · Kapitel 10

Der Text des Ari

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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 phase1, 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.
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 greater2.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.
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.
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.
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 – wheels3.
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 Ruach4, such as one who has Neshama in the Nefesh. It is known that each and every world contains all four.This is man, because when he begins to shine, and correct bit-by-bit, the phase of Neshama in Ruach of Yetzira shines in him immediately, though it has still not clothed him entirely. It is so because it is impossible to clothe in him entirely before he completely corrects his Nefesh. Indeed, this man, who has Ruach inside, who is the phase of Nefesh in Ruach of Yetzira, is certainly worse than this above phase.
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.”
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.

Inneres Licht

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Absatz 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.

Absatz 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.

Absatz 5

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.

Absatz 6

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.

Absatz 8

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.

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