Partie 4 · Chapitre 6

Le texte du Ari

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Let us explain the emergence of these lights, called Akudim: Know that when they emerged, they did not emerge complete1. The reason for it is that the intention of the emanator was to now make the beginning of the HaVaYot [pl. for HaVaYaH] of the vessels to clothe the light for the receivers, so they could receive. Thus, since they emerged incomplete and unfinished, they returned to their root above to be corrected and completed, and thus a vessel was made2.
The thing is that the phase of vessels was certainly in potential3, though it was not actually inside the light, since it was in the phase of light that was coarser and cruder4, though it was well connected with the essence. Consequently, its phase remained concealed5.It is so because when the light emerged through the Peh outwards, it all emerged mixed together6. When they returned to ascend and be completed7, then, certainly, through the emergence of the light outside the Peh, that light of the phase of the vessels, which is coarser, now acquired more coarseness.Thus, it too cannot return to its origin as in the beginning8, and the refined light expanded from it and rose to its source. In that state, further coarseness was added to the coarseness of the above coarse light, and the phase of the vessel was completed and remained9.
If you say that when the refined light descends once more and expands in the vessel, the vessel will be refined again, as in the beginning, and will stop being a vessel,”10 the answer to this is that not all the ten Sefirot that rose to their source descended again. Rather, only the lower nine descended, and the highest one, namely Keter, always remains with the emanator.By this now find that it is the light of Hochma that returned to clothe in the vessel of Keter20. It is likewise in all the other Sefirot, and now the vessels can receive from it the diminished light from what they had in the beginning.
Know that they all emerged as mere Nefesh30. This is the meaning of the verse, “The Lord has sworn by Himself,” for Atzilut is called Nekudim, as we have said, and He who is called HaVaYaH, has sworn by He who is greater than Him, which is the world of Akudim that emerged as mere Nefesh. Delve in this and see how deep His thoughts are, as even the highest, world of Akudim, is merely the phase of Nefesh.
All ten Sefirot emerged, but not all of them emerged together. First the phase of Malchut from the world of Akudim emerged, the opposite of the world of Nekudim.
This Malchut first emerged as merely the phase of Nefesh40, for there is no Sefira that does not have NRN. Rather, now they emerged only in the phase of Nefesh. Thus, Malchut first emerged in the phase of Nefesh. Then, when the phase of Yesod emerged, only the phase of Nefesh appeared50 in Yesod for itself, but illumination was added in Malchut, where the phase of Ruach appeared60.
The reason for it is that since Ruach comes from VAK. Therefore, when Yesod came, the phase of Ruach began to manifest in Malchut. It is not entirely completed before all the VAK emerged70, meaning from Yesod to Hesed, at which time the entire phase of Ruach of Malchut is completed. When each of them comes, one edge from the phase of Ruach appeared in Malchut, as it is written in The Zohar, Portion Truma.
It is already known that Yesod is not a part of VAK, for there are only five Hassadim from Hesed to Hod80, but Yesod does not take a particular Hesed for himself90; rather, all five edges are included in him. Thus, the general phase of Ruach is what appeared in Malchut when Yesod came. Yet, when Hod or Netzah emerged, or any of the other Sefirot, the actual edges of Ruach appeared in Malchut.
All this concerns the phase of Malchut. However, what concerns the six edges of Zeir Anpin is in the following manner: when Yesod emerged, the general five edges of Zeir Anpin appeared only in the phase of Nefesh. But when Hod comes, the first edge of Nefesh of Zeir Anpin appears, and so on until all six edges are completed.
There is yet one more difference between Yesod and the five other edges100: when Hod came, he gave his general force in Yesod anew, but only in the phase of Nefesh. So did all of them, until Hesed emerged and he too gave his general force in Yesod when he emerged. However, this is not so with the other five edges, for when one came, it added nothing whatsoever in the other, for they are all equal. Only when all six were completed, was Zeir Anpin completed in the phase of Nefesh.
Afterwards Bina emerged merely in the phase of Nefesh for herself, the phase of Ruach for Zeir Anpin, and the phase of Neshama for Malchut200. Then Hochma emerged in the phase of Nefesh for herself, the phase of Ruach for Bina, the phase of Neshama for Zeir Anpin and the phase of Haya for Malchut. Then Keter emerged in the phase of Nefesh for himself, the phase of Ruach for Abba, the phase of Neshama for Ima, the phase of Haya for Zeir Anpin and the phase of Yechida for Malchut.
Thus, when Keter comes, being the last of all of them, he emerged only as Nefesh. This is the meaning of the verse, “The Lord has sworn by His soul.” Even this phase of Nefesh of Keter did not remain in the world of Akudim300, for it was once more concealed and remained adhered to her place in her emanator.
Indeed, when Keter comes, Malchut is complete with all five inner lights, which are NRNHY. Now all the Sefirot were still deficient, for they emerged deficient and incomplete. This was indeed intentional, and this is why they had to return and rise to the emanator to receive their completion from him.
Now, going back, Keter returned before all of them400. It follows that he departed last and entered first. Malchut is the opposite: she left first and entered last1. This is the meaning of the verse, “I (Ani) am the first and I am the last.” The explanation of this verse is correct both in the Sefira Keter and in the Sefira Malchut, though one is the opposite of the other. It is known that Ani (I) is an appellation for Malchut, and its opposite, Ein (absence), is an appellation for Keter.
When Keter disappeared to his origin2, Hochma rose to the place of Keter, Bina to the place of Hochma, and all of them similarly. In the end, Malchut was in the place of Yesod, and by this ascent to the place of Yesod, light was added in her, and she had one surrounding light opposite the inner phase of Haya3.Zeir Anpin, too, rose by one degree, and the phase of Yechida from the inner lights was added in him. Now all his five inner lights have been completed4. An inner phase of Haya was added in Bina5, and the inner phase of Neshama was added in Hochma6.
After that Hochma rose in the emanator and Bina rose to the place of Keter7, and an inner phase of Yechida was added in her, thus completing her with all five inner lights8. A single surrounding light was added in Zeir Anpin, corresponding to the inner Haya9, and a higher surrounding light was added in Malchut, corresponding to the inner Yechida.
Afterwards Hesed rose to the place of Keter, for Bina rose to her emanator10. Hence, the phase of the second surrounding upper light was added in ZA, corresponding to the inner Yechida20. From there on Zeir Anpin and Malchut did not gain any more and no additional light was added in them30.
The thing is that there is one foreword you should know, which is that it has been clarified above that there are ten Sefirot in each and every phase, in each and every world and every Partzuf, no more and no less.There are ten inner lights and ten surrounding. However, the inner ten are contained in only five, corresponding to the five phases of the Partzufim that they have, as mentioned elsewhere. These are AA, AVI and ZON, and in themselves they are called the general NRNHY of each and every particular world. Similarly, the surrounding lights are the same, meaning ten contained in five40.
However, you should know that in all the lights, worlds, and Partzufim from the Hotem of Adam Kadmon upward50, in every Partzuf, these phases are always complete. They are: five inner lights, consisted of ten inner Sefirot, and five surrounding lights, consisted of ten particular Sefirot.Yet, from the Peh of Adam Kadmon down to the end of all the worlds there are only five inner lights and two upper surrounding lights60, corresponding to Haya and Yechida, not more, as the light was diminished from there onward. Thus, in the world of Akudim, which are the lights that emerge from the Peh of Adam Kadmon outwards, there were only five inner lights and two surrounding lights, and not more. Remember this foreword.
*Know that when Keter rose to the emanator, in the same measure and duration of its ascent, the apparent phase of Yechida departed from Malchut70, which is the light that was extended to her from Keter. Because Keter ascended and departed, he did not intend to shine in her, hence she was left with merely the record80.
When Keter concluded his concealment and Malchut concluded her ascent to the Sium of Yesod90, the emanator shone the phase of Yechida in her once more, as in the beginning. It is so because after Keter rose to the emanator she too rose in Yesod, and was one degree closer to the emanator. Now she received from him what she would previously receive from Keter100.However, as long as Keter did not complete his ascent, Keter was interfering between her and her emanator, and Keter himself also did not shine in her200. It is similar in the phase of Haya that receives from Keter, and similar also in Hochma, Bina and so on.
Also, when Hochma rose up in her emanator, the part that would come to Malchut from him departed from her, and only a record remained in her until Hochma completed her ascent to her emanator, at which time the light returned as in the beginning. You can also deduce from this to all the others, as there are many divisions.It is so because when Hochma began to ascend in Keter, her illumination departed from everything below her300. When she already rose in Keter, it returned as in the beginning. When it returned to ascend in the emanator a second time, the light departed a second time, and when the ascent was completed, the light regained its strength. The reader will understand the other divisions similarly regarding the surrounding lights of ZON that take during their ascent and departure upward.

Lumière intérieure

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Paragraphe 1

As we have written before, this is because only Malchut received the complete five Partzufim NRNHY, but the other first nine Sefirot were deficient. ZA lacked Keter, Bina lacked Hochma, too, Hochma lacked Neshama, as well, and Keter also lacked Ruach. The outer vessels for the surrounding lights were absent there altogether.
The surrounding lights and inner lights were clashing with each other (Part 4, Chapter 1, Inner Light item 7), and thus became refined and rose to their root, to the Peh, where they received their completeness.

Paragraphe 2

Relates to the ten Sefirot of the Rosh, where the reflected light clothes from below upward. This is only potential clothing, but not actual clothing (Part 4, Chapter 1, Inner Light item 30).
It means that the phase of reflected light that clothes and receives for the ten Sefirot of the Rosh from below upward is regarded as the phase of “potential” vessels there. With respect to the ten Sefirot of direct light there, it is called coarse and crude light, since it is regarded as light of departure, meaning light that is not received in Malchut because of the power of the detaining screen.This reflected light expands the vessel of Malchut of the Rosh into ten Sefirot from her and within her and expands with her from the Peh down to actual clothing, called Guf. After the departure of this expansion from within the reflected light that clothes her, this reflected light remains below as actual coarse light.
Because the reflected light in the Rosh is connected to the essence of the direct light and is as refined as it, without any difference whatsoever. Even though it is the light of departure, which is judgment, it is nevertheless manifested only to the vessels of reception. However, in the Rosh, where there is no clothing whatsoever (see Part 4, Chapter 4, Inner Light item 30), it is not at all regarded as judgment.Moreover, it is regarded as the very source of mercy, for it extends and connects the ten Sefirot of direct light until it brings them from above downward into the Guf. For this reason, it is connected to the essence of the direct light, and there is nothing to distinguish between them.
It means that even afterwards, when the reflected light exited the Rosh and expanded with the direct light from above downward for clothing inside the Guf, there is still no apparent difference between the direct light and the reflected light that clothes it, which is the vessel. Rather, they are seemingly mixed together.The reason for it is that the coarseness that appears in the reflected light as it expands from above downward has no lowliness and demerit at all. It is not at all darker than the direct light that is clothed in it, as the coarseness is its entire merit and the height of its level. Had it lacked some of its coarseness, its level of light would have been deficient. Hence, they are of equal importance and regarded as mixed together.
It means that its coarseness is regarded as demerit and lowliness. The quality of judgment included in it while it is in the Rosh is apparent, meaning what is regarded as the light of departure and judgment. Until now it was not apparent because of the importance of the extension and clothing that the reflected light performs. However, now that the direct light has departed and expanded from it, the quality of judgment in it has appeared.
In order to be included in the reflected light of the Rosh, like the direct light. The reason is because this reflected light, which expanded and descended from above downward, is in complete oppositeness to the reflected light of the Rosh that stands there from below upward, meaning it departs from clothing (see above Part 4, Chapter 1, Inner Light, item 30). For this reason, they are distant from each other from one end to the other, and it remains below.
Meaning, besides the coarseness included in it from the beginning of its formation, meaning it is light of departure and judgment, further coarseness has been added to it. It is so because it remained below without light, and this darkness is regarded as new coarseness that was not included in it before it expanded from above downward. Know that above, this new coarseness was called posterior (the ARI’s words, Chapter 3, item 6).

Paragraphe 3

Because once the direct light expanded in it once more and was limited inside its coarseness as in the beginning, you find that the measure of coarseness draws a greater light. Thus, once more there is no apparent demerit in the coarseness, for the light and the vessel are mixed together. Therefore, from where did the distinction between the light and the vessel later appear?
It turns out that each Sefira is deficient of the filling of its appropriate illumination, for the light of Hochma does not fill the vessel of Keter, and the light of Bina does not fill the vessel of Hochma etc. Thus, each vessel is left with some measure of coarseness that does not clothe the light, since the excessive coarseness that it had acquired during the first departure has not stopped there. Hence, there is a great need for the light in the vessel, which remains apparent.

Paragraphe 4

Here there are three things we must know first:1. The order of the arrival of the lights is that the lower ones come first. At first, Nefesh comes into the vessel of Keter. When the light of Ruach comes into the vessel of Keter, Nefesh descends to the vessel of Hochma, and Ruach clothes in the vessel of Keter. When the light of Neshama comes into the vessel of Keter, Ruach descends to the vessel of Hochma, Nefesh into the vessel of Bina, and so on likewise until Yechida comes in the vessel of Keter and Nefesh in the vessel of Malchut.2. The measure of the light depends on the number of vessels that the light has: if it has one vessel, it has only Nefesh. If it has two vessels, it has two lights: Nefesh and Ruach. Finally, when it has five vessels, it has NRNHY.3. Each lower one that passes through the upper one leaves its root there. Thus, any light that comes to Keter is but the Nefesh of that light. For example, if Nefesh comes to the vessel of Keter, it is merely Nefesh of Nefesh; if Ruach comes to Keter, it is merely Nefesh of Ruach. The same applies to Nefesh of Neshama and so on.It is so because at that time, it then has only one vessel, which receives only Nefesh. If Ruach comes to Keter and Nefesh descends to Hochma, you find that she has left her root in Keter and it shines the phase of Ruach of Nefesh to her. In that state, Nefesh has two vessels, Keter and Hochma, and she has Nefesh Ruach of Nefesh.Similarly, when the light of Neshama reaches the vessel of Keter, it is Nefesh of Neshama because it is a single vessel. Nefesh descends to Bina, and Ruach with the root of Nefesh, which is Ruach of Nefesh, descends to the vessel of Hochma.Then the root of Nefesh, which has not departed from Keter, grows into Neshama of Nefesh and now Nefesh has NRN and three vessels. Ruach has two vessels: the root in the Keter is Ruach of Ruach, and in Hochma it is Nefesh of Ruach.Neshama has a single vessel and Nefesh of Neshama. It is the same in all the others until Nefesh came to Malchut. Then she acquired five vessels and has NRNHY of Nefesh: Nefesh from her own place, and YHNR from the vessels she passed through.Similarly, when the light of Ruach comes to Keter it is merely Nefesh of Ruach, though when it comes to its place, it has Nefesh in its place and HNR from the three vessels it passed through etc., similarly. Thus, when all five lights of NRNHY are in their own place, they are regarded as mere Nefesh, and they receive the rest of the lights from the vessels they passed through and left their root there.

Paragraphe 6

Meaning, in the world of Nekudim the vessels preceded the lights. It is so because the vessels of KHB ZA and Malchut first emerged from the records of the Partzuf SAG. Afterwards all the lights came to Keter. He gave Hochma nine lights, Hochma gave to Bina eight lights etc., until Malchut received her light last.However, in Akudim the vessels were made by the refinement as in the second look, when phase four was refined first and became the vessel of Malchut. After that phase three was refined and became a vessel for ZA etc. Thus, the vessel of Malchut emerged first.
Though the light of Yesod is Ruach, it still has only a part of Nefesh of Ruach because when each phase comes to Keter, there is only Nefesh in it. Also, each phase has only Nefesh of its own phase in its own place, and receives the rest from the vessels it passed through.
When Ruach is drawn to the degree, it is drawn in the vessel of Keter. Then Nefesh descends to the vessel of Hochma and the root that she left in Keter becomes Ruach of Nefesh for her.Ruach has six edges, as it is regarded as ZA. Therefore, Ruach too is divided into six degrees HGT NHY. When Yesod comes from VAK of Ruach to the vessel of Keter, Nefesh acquires the general Ruach of Nefesh.He says that when the light Yesod came out to the Guf, “illumination was added in Malchut, where the phase of Ruach appeared.” Also, afterwards, when the light of Bina comes to the Guf, you find that Malchut receives from it the light of Neshama, and ZA receives from it only Ruach.

Paragraphe 7

ZA is but one phase of the above four phases, namely phase three. However, there are six edges in it, called HGT NHY. Thus, the light of Ruach is completed only after its clothing in these six vessels. It is said that the illumination of Ruach that Malchut receives from ZA is not completed before all its six edges appear, as then ZA is completed.

Paragraphe 8

There is an original concept here that we must thoroughly grasp: indeed, there are no more than five phases in every ten Sefirot. These are the root, called Keter, and the four phases Hochma, Bina, ZA and Malchut.These five phases are discerned even in the direct light itself, as is written in Part 1. We distinguish six Sefirot HGT NHY here, not because there is any addition here to the five phases, but because they are a special discernment of these five phases, in terms of their incorporation in ZA. The three Sefirot KHB, contained in ZA, are diminished in him into the three Sefirot HGT. The Sefira Netzah in him is his own phase, and the Sefira Hod in him is the incorporation of Malchut in ZA.The reason for the double discernment of five phases specifically in ZA is very interesting: the entire light received in the Partzufim is regarded as two phases, light of Hochma and light of Hassadim, and the difference between them is indeed great (see Part 1, Chapter 1, Inner Light item 5).They are also called light of GAR and light of VAK because the light of Hochma is only distinguished in the three upper Sefirot Keter, Hochma, Bina, which are Yechida, Haya, Neshama. However, in Ruach Nefesh, which are ZA and Malchut, there is merely light of Hassadim, even in their GAR, as it is written in the Zohar (Mishpatim, item 520): “The head of the King is corrected in Hesed and in Gevura.”Since the first three Sefirot of ZA, KHB, are merely light of Hassadim, we therefore have a special distinction of the first three phases, as they are merely light of Hassadim. It therefore turns out that we have two kinds of the first three phases, either from the light of Hochma, or from the light of Hassadim.When the first three phases are discerned as light of Hochma, they are discerned by the names Keter, Hochma, Bina. From the perspective of their being discerned as light of Hassadim, they are discerned by the names Hesed, Gevura, Tifferet, meaning in ZA.Thus, at one time we call the five phases KHB, ZA, and Malchut, when the first three are light of Hochma. Another time, we call them HGT NH, or five Hassadim, when the first three are regarded as mere light of Hassadim. Remember that in all the places.However, these five Hassadim HGT NH are not regarded as five phases of coarseness like the general five phases, because the light of Hassadim itself is merely phase three, called light of Ruach. Hence, there is no difference in the measures of the coarseness among the six Sefirot HGT NHY.
As there are no more than five phases here. Indeed, the Sefira Yesod is the third distinction of the five general phases, meaning from the perspective of the incorporation and the association of the quality of mercy with judgment, brought above (Part 4, Chapter 1, Inner Light item 4).Thus, each of the five phases HGT NH are in themselves mercy and judgment. From the perspective of mercy, they are called five Hassadim, and from the perspective of judgment, they are called five Gevurot (pl. for Gevura).The Sefira Yesod is the place of the association of the quality of mercy with judgment. These five Hassadim and five Gevurot are incorporated in each other there and sweetened together, and from here they are imparted to Malchut. This is why it is said, “but Yesod does not take a particular Hesed for himself, rather, all five edges are included in him”.

Paragraphe 10

Yesod is but the incorporation of the five edges. For this reason, it must be imparted by them. Hence, when each and every edge comes, it is filled and completed. However, the five edges themselves are five separate phases, like the five general phases, and therefore one does not add anything to another, for each is fenced in its own phase.

Paragraphe 11

It is so because when she comes to Keter, she has but one vessel, which can only receive Nefesh. Then Ruach descends to the vessel of Hochma, and its root, which remains in Keter, becomes Ruach for ZA, and Ruach of Nefesh descends along with him to the vessel of Hochma. The root of the Nefesh that remains in Keter becomes Neshama of Nefesh since there is no absence in the spiritual. Hence, now Nefesh has NRN, Ruach has NR and Neshama has Nefesh.Also, when Hochma emerged and came in the vessel of Keter, she has only Nefesh of Haya there. Then Nefesh of Neshama descends to the vessel of Hochma with the Neshama of Nefesh and with the Ruach of Ruach. The root of Nefesh, which remained in Keter, now becomes Haya of Nefesh, and the root of Ruach, which remained in Keter, now becomes Neshama of Ruach. Finally, the root of Neshama, which remained in Keter, now becomes Ruach of Neshama. Now the degree has Nefesh of Haya, NR of Neshama, NRN of Ruach and NRNH of Nefesh.Also, when the light of Yechida emerged in the vessel of Keter, she has only her own Nefesh, as she has only one vessel. Then Haya descends to the vessel of Hochma, and along with her the Ruach of Neshama with the Neshama of Ruach and with Haya of Nefesh.The root of Haya that remained in Keter becomes Ruach of Haya and the root Neshama that remained in Keter becomes Neshama to Neshama, and so on similarly.We might ask: but the ARI says (in Part 3, Chapter 12, item 7) that the reflected light that ascends in Akudim and clothes the direct light equalizes all the vessels on the same level, and the level of each and every one reaches up to Keter (Inner Observation there, Chapter 3, item 4).The thing is that KHB TM length-wise and KHB TM width-wise emerge here, meaning five times KHB TM these over those width-wise, without any difference between them whatsoever. However, in the length-wise KHB there are certainly differences, as the Keter in it has but Nefesh of Keter, Hochma only NR of Hochma, and Bina only NRN of Neshama etc.

Paragraphe 12

That is because the level of Keter is drawn only through phase four. Phase four was no longer renewed in a coupling by striking after having been refined in the departure of the first expansion of Akudim, since phase four did not leave a record behind her, as the ARI said. Hence, that great light disappeared from all the Partzufim and the worlds from here on.

Paragraphe 14

This has already been explained above. It is because in the first refinement from phase four to phase three, the level of Keter instantly disappears from the Guf. It is so because the coupling by striking that occurs on phase three elicits only ten Sefirot at the level of Hochma, and the light of Keter disappears to its origin.
For she disappeared only after the screen had been refined from all its coarseness and equalized its form with the emanator.

Paragraphe 15

As it is written above, the ascent of Malchut to the place of Yesod means that the screen of phase four, which is the phase of the vessel of Malchut, rose and was refined to phase three, which is the phase of the vessel of Yesod. Then the upper light, which never stops, copulated with the screen of phase three and ten Sefirot at the level of Hochma emerged. When Keter disappeared to his origin, the light of Hochma rose to the place of Keter and Bina to the place of Hochma etc., similarly.
For now, Malchut has acquired a sixth vessel from the level of phase three, through her ascent to Yesod, regarded as an external vessel in relation to phase four, and the surrounding light of Haya clothes in her in this an external vessel.
For now he gained a fifth vessel, and since he has a fifth vessel, five lights of NRNHY expand in them in completeness.
For she acquired a fourth vessel and has a place for the light of Haya.
For she acquired a third vessel and has a place for the clothing of the light of Neshama of Haya.

Paragraphe 16

It means that screen of phase three, too, has refined to phase two, ten Sefirot at the level of Bina emerged, and the light of Hochma disappeared as well and rose to its origin to the emanator. It is then considered that Malchut rose to Bina, the place of the coupling in Malchut, ZA to the place of Hochma, and Bina to the place of Keter.
For she acquired a fifth vessel and has a place for the clothing of Yechida.
Meaning that during the coupling of phase two, when the level of Bina emerged, Bina came in the Keter, ZA in Hochma, and then ZA acquired a vessel for the surrounding light of Haya from the level of Bina. Malchut acquired from this level of phase two the surrounding of Yechida.

Paragraphe 17

It means that the screen of phase two was refined into phase one, which is called Malchut that rose to Hochma. At that time the ten Sefirot diminished to the level of ZA, and the light of Bina disappeared from the Partzuf and rose to its origin, to the emanator. It is written, “Hesed rose to the place of Keter,” meaning ZA in the place of Keter and Malchut in the place of Hochma.
Meaning, when the level of phase one emerged, which is the level of ZA that came in the vessel of Keter, and Malchut in the vessel Hochma, ZA acquired the surrounding light of Yechida from this new vessel. Bear in mind that the surrounding light always wants to shine to the Partzuf, as every refinement is performed for this reason. However, since it needs a vessel, when they attain a sixth vessel and a seventh vessel, the surrounding lights of Haya and Yechida immediately shine in them.
The reason is that the reflected light of the coupling by striking done in phase one of the Rosh, called Eynaim, is very small, since the coarseness of that screen is faint. This is why it is called a thin look. See the above words of the ARI (Part 3, Chapter 11, item 6) who says that the vapor of the Eynaim does not expand downward, but remains in its place in the Rosh (see Inner Light item 4). The meaning of vapor is reflected light that emerges by coupling by striking.Therefore, only ZA that now stands in Keter can receive from the illumination of the coupling of the Eynaim. Even though its illumination does not reach below the Rosh, still, because Malchut of the Rosh became Keter to the Guf, ZA is therefore close to the phase of Rosh and can receive from the Eynaim. However, Malchut, which now stands in Hochma, is already completely below the Rosh and cannot gain anything by the coupling of phase one, for she cannot receive any surrounding light from the illumination of the Eynaim, as we have explained.Afterwards, when Malchut rose to Keter and the level of ZA disappeared in the emanator as well, the coupling by striking stopped entirely. It is so because the screen that is refined into the phase of Keter no longer has sufficient coarseness for striking and does not raise reflected light. Thus, the illumination of Malchut that is received there is very small and is not regarded as surrounding light to Malchut.It is written, “Zeir Anpin and Malchut did not gain any more and no additional light was added in them.” It is so for the above-mentioned reason that Malchut cannot receive even from the Eynaim, as they do not shine below the Rosh.After ZA received the second surrounding light, he is already in his origin in the emanator. Hence, they have no more than five inner and two surrounding. [Second version: It follows from the manuscript of Baal HaSulam that this commentary is redundant since there are no more than five inner and two surrounding, as the ARI said here in item 19].

Paragraphe 18

This is very simple, as there are no more than five phases here, upon which five levels emerge, called KHB, Zeir Anpin and Malchut, or five Partzufim, AA, AVI and ZON. However, the phase of ZA, meaning phase three, has six Sefirot HGT NHY, and there is no difference of level among them, for they all have one phase of coarseness. For that reason there are no more than five inner lights and also five surrounding lights.

Paragraphe 19

Meaning in the ten Sefirot of the Rosh of AK, where reflected light rises from Malchut of the Rosh upward, and clothes the nine upper Sefirot. Malchut of the Rosh, where the screen of phase four stands, is called Peh, and ZA of the Rosh, from which begins the direct light of the Rosh, is called Hotem.
Meaning in the ten Sefirot of the Guf that are extended from above downward for clothing in the vessels, there are not more than two upper surrounding, which are Haya and Yechida. The reason for this is the absence of the external vessels required for the surrounding lights of NRN.The externality of the vessels for the reception of the surrounding lights emerges by the couplings by striking, which are done during the refinement of the screen and its ascent to the emanator (see above in this chapter, item 1, and Inner Light there). Since there is no coupling by striking from phase one upward, no more than two outer vessels could emerge, one for Yechida and one for Haya.

Paragraphe 20

After phase four was refined and before the coming of the screen to the coupling of phase three, the Partzuf was then without any illumination. That is because the level of phase four, which is the light of Keter, departed, and the level of phase three hasn’t come yet.
We should not say that this contradicts what is written above, that Malchut did not leave a record behind her. It is because there he speaks precisely of the records of direct light, included in the screen when it comes to the emanator, over which emerges the coupling for the second expansion, called AB. Here, however, he speaks of the record ascribed to the light of Malchut, which is the phase of reflected light.

Paragraphe 21

It has been explained above that Malchut means the screen in her. The completion of her ascent to Yesod means that Malchut of the Rosh, too, rose to the Hotem, and a coupling by striking on the level of Hochma emerged there. This is regarded as the completion of the ascent.
As he explains, after she rose in Yesod, meaning the screen was refined and received the coarseness of phase three. At that time the screen in the Peh of the Rosh also rose to the Hotem, which is phase three of the Rosh, the coupling by striking on the level of Hochma emerged there and was extended from there down to the Guf.It turns out that now she is “one degree closer to the emanator.” It means that she now receives from above, from her corresponding phase in the Rosh. This is so because now she receives from the coupling in the Hotem, and the emanator shines the phase of Yechida in her once more, but on the level of Hochma, which is the phase of Haya of Yechida, and this Haya of Yechida became the surrounding light of Haya in her.It is written, “Now she received from him what she would previously receive from Keter.” It means that she now receives from the Hotem through the Keter of ZA as she received before through her own Keter.
After phase four was refined and Keter began to be concealed, as long as there was no coupling in phase three, the concealment of Keter interrupted the illumination in the Partzuf. This is because there is no coupling from phase four, and phase three still does not shine.

Paragraphe 22

When Keter began to ascend to the emanator, all the ten Sefirot in the level were drawn and rose after Him. Each and every one began to ascend to the phase above her. When Keter completed his ascent, meaning the coupling in phase three arrived, they all completed their ascent; Hochma came to Keter, Bina to Hochma etc.

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