Partie 4 · Chapitre 5

Le texte du Ari

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The ten inner Sefirot and ten surrounding Sefirot1 emerged from the Peh of Adam Kadmon. They are extended from opposite the anterior to opposite the Tabur of this Adam Kadmon2. This is the main light, but it also shines through the sides and all around this Adam.
You should not wonder at what we have written above, that the externality of the vessel was made from the light of the left Ozen that enters the Peh, and the internality of the vessel was made from the left foramen of the Hotem3. Though the surrounding light is greater and better than the inner light, the internality of the vessel is still greater than the externality of the vessel as is apparent with the sense of sight.It is not so with the phases of lights, for the great light that the vessel cannot draw and receive within shines on the outside as surrounding light, and the scant light remains within, unlike the vessels. Thus, how will the phase of Ozen, which is the upper one, be the externality of the vessel, and the Hotem, which is the lower one, be the internality of the vessel4?
The answer is this: know that the light is in complete evenness5. When it wanted to enter and be limited inside the vessel6, then that light that cannot enter the vessel remained outside as surrounding7. The inner light shines from within the vessel and the light passes through half the coarseness of the walls of the vessel from within8.The surrounding light shines from outside the vessel and passes through half the coarseness of the walls of the vessel from without. The vessel shines and is refined through these two lights.
We need the external half of the vessel to shine because of the surrounding light. Yet, the surrounding light is indeed great and its illumination would not pass and become absorbed and shine within the walls of the vessel9, for there is a great distance and difference and disparity between them. Hence, it was necessary for the internality of the worse vessel to equalize with the worse inner light, and one would shine in the other10. Likewise, the finer surrounding light would shine in the externality of the finer vessel; otherwise the externality of the vessel would remain without illumination20.
There is yet another reason, very close to the first reason: the Surrounding Light yearns and wants to bond with the inner light30. Thus, if the outer half of the wall of the vessel had not been more refined, the surrounding light would not have passed through it40. Consequently, the inner light would have been lacking the reception of the surrounding light inside it. However, since half the vessel of the outer wall is refined, the surrounding light can pass through half the inner thickness of the wall. In that state, they shine in one another, and though the inner half of the wall will not be refined, it is not a cause for concern since the inner light passes and shines in it through half its inner thickness though it is not more refined.
Should you say that we can still ask and say, “We see that with our sense of sight that the internality of the vessel is more refined than the externality”50. The answer is as follows: Although the inner light is smaller than the surrounding light, nevertheless, because it is confined inside the vessel60, the vessel receives complete illumination from it. However, although the surrounding light is a great light, still, because it is not in adhesion with and restricted within the vessel, it does not shine that much in the externality of the vessel as the inner light shines in the internality of the vessel70. That will put everything in its proper place.
Know that in the upper worlds, the lower they are in degree from each other, the more incomplete they are compared to each other80. Thus, until the world of Nekudim you find that there were five phases of inner lights and five revealed surrounding lights90. However, the differences between them are that in some, the surrounding were nearing the inner, and in others, they were growing further.
However, from the world of Nekudim downward, which is the world of Atzilut, there is one drawback100: Not more than five inner lights and two surrounding lights, which are the surrounding of Yechida and the surrounding of Haya, manifested in all their details. However, the other inner three do not have the phases of NRN of surrounding lights, but only the phases of Yechida and Haya200, which surround everyone and not their own phases. They do have other disparities and drawbacks according to the order of the Partzufim and the worlds, but the rule in them is that there cannot be less than five inner and two upper surrounding lights.

Lumière intérieure

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Paragraphe 1

We should not think that this contradicts what is written later (Chapter 6, item 18) that from the Peh of AK emerged only five Partzufim and two surrounding, as there he speaks of the general surrounding, but in the particular, you have no light that does not have internal and surrounding.
It means that there are two phases of lights are discerned in a complete Partzuf: the first is called light of Hochma, and the second is called light of Hassadim. Correspondingly, we discern two illuminations in each Partzuf: “right” and “left”; “anterior” and “posterior”. “Right” and “left” relate to the illumination of the light of Hassadim, “anterior” and “posterior” relate to the illumination of the light of Hochma.It is known that the first restriction was primarily on the light of Hochma to prevent it from appearing in phase four. For this reason, the Partzufim were divided into anterior and posterior: the phases above phase four that receive the light of Hochma are called anterior, and those included in phase four, which cannot receive the light of Hochma, are called posterior.There is right and left in both the anterior and the posterior. The phases that receive the light of Hassadim abundantly are called right, and the phases that do not receive the light of Hassadim abundantly are called left. You should also know that the names anterior and posterior relate primarily to the Tabur. From the Tabur up it is called anterior, and from the Tabur down it is called posterior, as the Malchut of the Guf is called Tabur.It is written, “they are extended from opposite the anterior to opposite the Tabur.” This means that the expansion of these ten Sefirot from the Peh of AK downward is extended and shines primarily in the anterior of the Partzuf, which is above phase four called Tabur. However, from the Tabur down it does not shine because of the restriction on phase four.However, he tells us, “this is the main light, but it also shines through the sides and all around this Partzuf,” to its posterior too, though it reaches it through the sides, from the right side and left side. It is so because through the reflected light that phase four brings in the Partzuf, which is light of Hassadim, she receives illumination of Hochma, as well, though it is discerned as female light, only reception and not bestowal.

Paragraphe 2

Know that there are necessarily two phases in every vessel. These are the phase of extension and the phase of reception (see Part 3, Table of Topics, items 157, 158). It is so because the coarser phase is better for the extension of lightת and vise-versa regarding the reception and clothing of light. That is because in it, the more refined is better, as it must be in equivalence of form with the light that is received in it.These two phases are sometimes called upper one and lower one and sometimes called internality and externality, and you must know the difference between them. The thing is that when we speak of a complete degree, which has the phase of extension and the phase of clothing, they are regarded as upper one and lower one, since the coarser its internality, the vessel of extension, the higher the level it draws.For example, if its internality is phase four, it clothes up to the level of Keter. It turns out that from the perspective of the extension it is lower, coarser. However, because the light of Keter must have a more refined vessel to clothe in, it is thus higher from the perspective of the clothing, more refined. In other words, it has the most refined vessel, like none other, fitting for clothing the light of Keter. Thus, when speaking of a complete level, these four phases are regarded as one above the other, the more refined is higher.However, when we only speak from the perspective of the vessel of extension, these four phases are regarded as the walls of a vessel having four layers one atop the other to its width. The abundance in it is received and measured only in its inner layer, and does not touch the three external layers at all. These serve merely as support of the interior layer in the wall.Likewise, we discern four phases in the vessel of extension, clothing one atop the other. The coarser is more internal, and phase four, the primary one that draws the upper light through coupling by striking, where the upper light is measured exactly according to the level of the reflected light that she raises – is regarded as the internality of the vessel.The other three phases are regarded as the externality of the vessel, they do not touch the light at all and do not serve it. Rather, they are the reasons that cause phase four, as she cannot manifest without them.It is written, “the externality of the vessel was made from the light of the left Ozen,” which is phase two, “and the internality of the vessel was made from the left foramen of the Hotem,” which is phase three. It means that the coarser is more internal, as has been explained.
He poses two questions: 1. Since the surrounding light is greater than the inner light, the externality of the vessel should have been more important than the internality of the vessel, as it serves a greater light. However, in reality we see the opposite: the internality of the vessel is the entire importance in the degree, as its level and sustenance entirely depend on it, and the externality of the vessel is not so important. 2. The second question is: if the internality of the vessel is indeed far more important than the externality of the vessel, it should have extended from a more important root, from phase two of the Rosh called Ozen, and the externality of the vessel from a lower root, phase three. Why then is it the opposite?

Paragraphe 3

This means there is no discernment in the light in and of itself, but only from the perspective of the vessel.
It means that the measure of the illumination is limited and depends on the measure of the vessel, not more and not less, since the coarseness of phase four draws the level of Keter, and of phase three only Hochma, and of phase two only Bina, etc.
The rule is that everything received that is in the Partzuf is called inner light. Everything that is not received yet but is destined to come into the Partzuf is called surrounding light. Ein Sof is the first surrounding light, surrounding only AK. It is so because the coupling by striking on the screen of phase four of the Peh of AK and the great reflected light that rose there and clothed the ten Sefirot of the Rosh of AK up to the Keter, which is adjacent to and in adhesion with Ein Sof, that reflected light contains the surrounding light of Ein Sof.The of reflected light is the entire measure of the light rejected from Malchut by the power of the screen. The measure of that rejected light is the whole difference between Ein Sof that filled the entire reality and AK, which is regarded as one thin line compared to Ein Sof. Thus, all this great light of Ein Sof is regarded as the surrounding light of AK.Also, every Rosh is regarded as surrounding light to the ten Sefirot of its Guf; as the coupling by striking in the screen at the Peh of the Rosh of that Partzuf detains the upper light from expanding into the Malchut of that Partzuf. Thus, the entire light that does not enter the vessel of Malchut becomes the reflected light clothing the ten Sefirot of the Rosh of the Partzuf. Consequently, that reflected light that stands at the Rosh consists of all that light that cannot enter the Partzuf, called surrounding light.
It has already been explained above that the four phases in the Peh of the Rosh, discerned as a vessel of extension, are distinguished in internality and externality there. It is like the wall of a vessel that has four layers one atop the other, where only the interior layer touches and receives the abundance within her.Likewise, in Malchut of the Rosh, called Peh, the coarser phase there is regarded as the internality, meaning as drawing the upper light. The more refined ones are regarded as externality, without direct connection to that light that is received there. Instead, they only serve as surrounding light.It turns out that the inner light is connected and shines only from the perspective of the internality of the vessel and does not touch the externality of the vessel at all; and the surrounding light appears gradually only by the externality of the vessel. It has no contact with the internality of the vessel.Moreover, the internality of the vessel is what prevents the surrounding light from entering the vessel, since it is the coarseness that the screen detains. Also, the externality of the vessel is the posterior of the inner light, as it diminishes its level.

Paragraphe 4

Because the light does not clothe in the vessel unless they are in equivalence of form. As long as there is an apparent form in the vessel with respect to the light, that disparity of form rejects and separates the light and does not let it pass inside it and become absorbed in the vessel. It is written, “for there is a great distance and difference and disparity between them,” the disparity of form is what separates and distances the spirituals.
All the greatness and merit of the inner light is in the worse and greater coarseness. It therefore follows that the internality of the vessel, which is coarser and worse, completely equalizes with the measure of the inner light, which is worse than the surrounding light.
Because it is completely devoid of the coarseness of the vessel that is required for the drawing of the light. This does not apply to the Surrounding Light, and therefore relates only to the more refined phase in the vessel so as to have equivalence of form with it; that is needed for the clothing of the light.

Paragraphe 5

That is, it yearns to clothe in the internality of the vessel and shine along with the inner light, as much as it can. It is so because it will ultimately be entirely clothed in the vessel. Inner light means what is already clothed in the vessel, and surrounding light means that which is destined to clothe the vessel afterwards, over time, until the end of correction.
He adds a precision about it, that if it did not have the more refined externality, which is better suited to the surrounding light, the surrounding lights would never be able to clothe in the Partzuf even a bit, for “the surrounding light would not have passed through it. Consequently, the inner light would have been lacking the reception of the surrounding light inside it.”The reason for this is that the inner light is always extended from above downward to the Guf from the corresponding phase in the Rosh. For example, the inner light of Malchut of the Guf is extended from Malchut of the Rosh, which, like her, is phase four. The inner light of the vessel of ZA of the Guf is extended from the phase of Hotem of the Rosh, which is phase three, like him. Also the inner light of the vessel of Bina of the Guf is extended from the Ozen of Rosh which is phase two, like her, etc., likewise.However, the surrounding light is always extended from the Sefira above the corresponding phase, since the surrounding light of Malchut of the Guf is extended from the Hotem, which is phase three, and the surrounding light of ZA is extended from the Ozen, which is phase two, and so on likewise.This is in the first expansion of Akudim, where the screen in Malchut is phase four. In the second expansion where the screen in Malchut is phase three, the inner light is extended to that Malchut from the Hotem which is also phase three, like her. The Surrounding Light for that Malchut is extended from above from the corresponding phase, from the Ozen which is phase two, etc., likewise.Now we thoroughly understand that Malchut cannot receive the surrounding light unless she also has a vessel from above its corresponding phase in the Rosh. She acquired this through her ascent to ZA, as he writes, “from the light of the left Ozen, etc.” This means that in Partzuf AB, whose Malchut is phase three, the internality of the Peh is from the Hotem, which is phase three, and the externality of the Peh is above her phase, from phase two which is the Ozen.

Paragraphe 6

He asks: In the end, we find the externality of the vessels to be less important than the internality of the vessels, and they do not shine like they do. However, if they receive the externality of the vessels from the surrounding light, which is a greater light than the inner light, it should have been the opposite.
In other words, since the level of the light is measured and limited in the greater coarseness of the vessel, in a way had its coarseness been less, its measure of light would have been less. Therefore, the coarseness in the vessel receives complete illumination, as the coarseness does not dim the light whatsoever. On the contrary, it increases it. For that reason the internality of the vessel is very refined even though the light is small.
that there is no vessel of extension there to draw this light as coupling by striking. Therefore, the light does not clothe in its internality. Thus, that light is not adhered with the vessel, since the little coarseness, which is necessarily present in the externality of the vessel, as well, has disparity of form from to the light which is completely refined.Thus, the measure of coarseness in the externality of the vessel diminishes the light. Had it been more refined, it would have received a greater surrounding light. Hence, any external vessel is not so refined, for its coarseness is distinguished as a great demerit, separated from the light and not connected with it. Thus, although her light is great, it does not shine in the externality of the vessel as much as the inner light shines in the internality of the vessel.

Paragraphe 7

They gradually diminish because of the refinement of the screen, since in the second Partzuf of AK, where there was only coarseness of phase three in the screen, the light of Keter was diminished and its level reached only that of Hochma. In the third Partzuf, where there was only the coarseness of phase two, the light of Hochma was also diminished and its level reached only that of Bina, etc. similarly. It is likewise in the worlds as well (see Part 3 above).
precisely in the Roshim (pl. for Rosh) of the Partzufim from Malchut of Rosh upward. However, from Malchut of Rosh downward, even in the first Partzuf of AK, there were no more than five inner and two surrounding, as the ARI says below in chapter 6, item 18.

Paragraphe 8

This means that even in the Roshim (pl. for Rosh) of the Partzufim after the world of Nekudim, we do not find more than five inner and two surrounding. It is so because of the ascent of the lower Hey to the Eynaim, which is the association of the quality of mercy with judgment that was done there.Because the place of the coupling was in Hochma of the Rosh, which is the Eynaim, because of it, Bina, ZA and Malchut of Rosh went outside the Rosh, to the state of from above downward, which is the phase of the Guf. Thus, all that remains in the phase of the Rosh is only Keter and Hochma.
This means that the two surrounding lights, Yechida and Haya, surround the three lower lights NRN, as well, though not from the phases of NRN but from the phases of Yechida and Haya. Know that all this refers to the general surrounding lights, though there are always five internal and five surrounding in the particular surrounding lights, for there is no light that does not have internal and surrounding

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