Teil 3 · Kapitel 14

Der Text des Ari

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There is internality and externality1 in all the worlds. In Assiya, their externality is the wheels2, and the internality is the souls. However, these souls are in general3.
However, this Nefesh is divided into five phases NRNHY. These five phases are in the five Partzufim of Assiya, and they are all Nefesh of the worlds in general.
Also, each Partzuf among them has the above five phases NRNHY. However, being that these five phases are in AA, they are all called Yechida in Assiya. These five phases in Abba are called Haya of Assiya, and these five phases of Ima are all called Neshama. These five phases of ZA are called Ruach and these five phases in Nukva are called Nefesh.
It turns out that they are twenty-five particular phases4, but in general they are not more than five phases, which are five Partzufim. However, when evaluated in relation to the four worlds ABYA, they are all only the phase of Nefesh in their general value.
Similarly, there are two phases in the world of Yetzira, internality and externality. The internality are the spirits, and the externality are the angels.Each of them has five Partzufim: AA, Abba, Ima, ZA and Nukva. Each Partzuf is divided similarly into five, which are the five phases NRNHY found in Yetzira. Those are divided similarly into five inner phases and five general phases. All of them are only the phase of Ruach and the phase of ZA, in relation to totality of all the worlds.
Similarly, Beria too has two phases of internality and externality. The internality is the souls and the externality is the throne, where the holy spirits are. Each of them is divided into twenty-five inner phases and five general phases, and they are all called Neshama and Bina, compared to the value of the worlds.
Similarly, Atzilut has two phases of internality and externality. The internality is the lights and the self inside it, and the externality is the vessels. Each phase is divided into twenty-five inner phases and together they are Haya and Hochma, in relation to all the worlds.
Similarly, in Adam Kadmon there are two phases of internality and externality. The internality is the self inside him, and the externality is the vessels. Although in relation to the rest of the worlds they are not yet called vessels, we shall call them vessels only in relation to their own internality.Each of them contains all the above phases, and they are generally called Yechida and Keter in relation to all the worlds. It is written in the beginning ofTikkun 70 (Zohar, Tikkunim), “AK is the upper Keter” etc.
Know that all the inner ones in each and every world of the five worlds are the phases Yechida, Haya, Neshama, Ruach, and Nefesh in that specific world. Its externality is the vessels and the Guf, in which the Yechida, Haya, Neshama, Ruach and Nefesh clothe.
It turns out that all the worlds are regarded as a single Partzuf5, made of only ten Sefirot. Adam Kadmon, in all his phases, is the Keter in them. The Atzilut is Abba in them, Beria is the Ima in them and Yetzira is the ZA in them. Assiya is the Nukva in them, and they are all one Partzuf.There is the self, which is the internality, and the vessels, which is the externality. Inside all of them there is light of Ein Sof, in relation to which they are all regarded as vessels and externality, and it is the only self and internality inside of them.

Inneres Licht

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Absatz 1

The light is referred to as internality here, and the vessel as externality. Regarding internality and externality, they should always be understood according to the relevant context.
The vessels of the world of Assiya are called wheels, and the lights of the world of Assiya are called Nefesh.
Meaning relating to the “general” ten Sefirot, which are the five worlds AK and ABYA, corresponding to KHB, ZA and Malchut, in which Yechida, Haya, Neshama, Ruach and Nefesh are clothed. Accordingly, all the lights of Assiya are regarded as only Malchut and Nefesh. However, in the world of Assiya itself, there are all the NRNHY, as he will explain henceforth.

Absatz 4

Meaning five Partzufim. Each and every Partzuf has NRNHY. Know that these twenty-five phases are mandatory in each and every world because of the emanation of that one degree, by which that world is discerned, as it is written in Inner Observation here. Thus, it is necessary to discern five Partzufim in the world of Adam Kadmon as well, in which there are ten Sefirot KHB, ZA, Nukva, one below the other, in which the NRNHY of that particular Partzuf clothe.You should also discern here that there are two kinds of ten Sefirot: the first is the ten Sefirot KHB ZA and Malchut, whose level is equal. It means that they emerge from a single coupling by striking, meaning from a single phase. The second is ten Sefirot KHB ZON one below the other, meaning that they emerge by five couplings by striking because of the refinement of the screen, as it is written above regarding the order of the emanation of the five worlds AK and ABYA.Know that the mandatory twenty-five phases in each world that are mentioned above in the words of the ARI, relate only to the ten Sefirot one below the other. The ten Sefirot of equal level are regarded only as a single Sefira, named after the highest light in that level (see Chap 9, item 3).

Absatz 10

This is a very important knowledge that is required for the understanding of many issues, and it should always be remembered. The first understanding is that consequently, when any motion and novelty is done in any world, or in the slightest phase there, that particular movement causes a change in all the worlds from the beginning of the line to the end of Assiya, for better or for worse. It is completely similar to a person: It is inconceivable that only a small part of a single organ among all his organs feels pain or pleasure, without the entire body, head to toe, feeling it. So is this matter, and understand this well.

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