Parte 3 · Observación Interior 5

It explains the ten Sefirot of the Rosh and of the Toch, which emerge one below the other, and it contains four matters: 1. A Partzuf means a complete degree in which there are three times ten Sefirot: Rosh, Toch, Sof. 2. The ten Sefirot of the Rosh are only roots of vessels, for the coarseness of the screen cannot rise from below upward. 3. After the reflected light descends and expands into ten Sefirot from above downward, as far as the Tabur, it makes ten Sefirot of complete vessels, which are called the ten Sefirot of the Toch. 4. The Malchut of the Rosh is called Peh. The Malchut of the Guf is called Tabur.

And now we shall explain the ten Sefirot that emerge one below the other, which are the five Partzufim AA, Aba, Ima, ZA and Nukva. And first we shall explain the difference between a Sefira and a Partzuf, for the distance between them is very great. For a Sefira means either a single phase of direct light, or ten Sefirot clothed in reflected light whose level is equal, as above; whereas a Partzuf means a complete degree, one that is finished in itself in the phase of complete vessels and in the phase of the conclusion of the degree. Therefore there must necessarily be in every Partzuf three particular phases of ten Sefirot, which are called ten Sefirot of the Rosh, ten Sefirot of the Toch, and ten Sefirot of the Sof, as we shall write below.

The reflected light that ascends from a coupling by striking, from below upward, is nothing but roots of vessels, and not complete vessels. And these are the ten Sefirot of the Rosh

Now the matter of the Partzuf has been explained here in the words of the ARI (Chapter 12, Items 3 and 4, and in Inner Light). And in order to understand the matter thoroughly, I am obliged to expand upon it. And you already know that from the restriction downward, Malchut ceased to be a vessel of reception for the light of Ein Sof; rather, the reflected light that ascends from her became a vessel of reception in her place, as above. It has also been explained there (in Inner Light, Chapter 12, Sub Header, “By way of,” and in Inner Observation, Sub Header, “And so it has been explained”) that the reflected light which ascends from Malchut upward is not considered complete vessels of reception, and they are considered no more than roots of vessels alone, because the force of the screen and the coarseness in the vessel of Malchut cannot rise from the place of Malchut upward, even in the slightest. Rather, afterwards, when the reflected light descends and broadens the vessel of Malchut into ten Sefirot of herself and within herself, from above downward, then complete vessels are made thereby (as written in Inner Light, Chapter 2, Item 3); see there for its reason and its ground, for this is not the place to expand upon it here.

The reflected light that expands from Malchut downward makes vessels for the Toch of the Partzuf

And according to what has been explained, it is well understood that at first the ten Sefirot must expand for a coupling by striking, in order to raise ten Sefirot of reflected light that will clothe the ten Sefirot of direct light in the phase of roots of vessels. And these ten Sefirot, which are clothed by the reflected light that ascends from below upward, are called the ten Sefirot of the Rosh, the meaning of which is a beginning of vessels — that is, roots only. And in order to complete the vessels, the reflected light must descend and expand from Malchut downward, together with the whole level of direct light that it clothed in the Rosh from Malchut upward; and by means of this expansion the vessels are made and completed. And this expansion is called by the name Guf, or the Toch of the Partzuf, as explained above in the words of the ARI (Chapter 12, Item 5).

The ten Sefirot of the Rosh are called a look, and the ten Sefirot of the Toch are called an expansion. The Malchut of the Rosh is called Peh, and the Malchut of the Guf is called Tabur

And so the necessity of the ten Sefirot of the Rosh and the ten Sefirot of the Guf, which must be found in every Partzuf, has been well explained. For at first a coupling by striking is needed, in order to reveal the reflected light in the phase of ten Sefirot, in the meaning of roots of vessels; and afterwards, when it expands from Malchut downward, the ten Sefirot emerge in the phase of complete vessels, which are called Guf, or the ten Sefirot of the Toch. Know also that the coupling by striking which raises the reflected light from Malchut upward, in the meaning of the ten Sefirot of the Rosh, is called in the words of the ARI by the name “a look.” And the ten Sefirot of the Guf, which descend from the Malchut of the Rosh downward, are called in the words of the ARI by the name “expansion.” Know also that the Malchut of the Rosh is called by the name “Peh,” and the Malchut of the Guf is called by the name “Tabur,” or the Malchut of Malchut of the Rosh — and remember this.