Parte 3 · Observação Interior 10

Chapter TenExplains the second Partzuf of AK, called AB, and contains four issues:1. The Surrounding light refines the screen of phase four into phase three. The upper light, which doesn’t stop shining, struck it, and the screen raised reflected light and clothed the ten Sefirot of direct light up to Hochma. It is called AB of AK. 2. There is no “some” in the spiritual. Thus, prior to receiving the coarseness of phase three, she had been completely refined to the root. 3. The refinement to the root is called an ascent from the Tabur to the Peh. 4. After the screen acquired the coarseness of phase three, while it was in its root in the Peh of Galgalta, it came back down to its place—the place of Chazeh of Galgalta of AK. A coupling by striking was done on it and Rosh, Toch and Sof of the Partzuf AB of AK emerged from the Peh [Chazeh] of Galgalta of AK downward.Surrounding light refines the screen of phase four to phase three1. You already know the law of refinement that applies to the coarseness of the vessel of Malchut. It states that even though the coarseness in the vessel of Malchut draws and causes the entire level of the Partzuf, still, after the upper light is drawn there and clothes the Partzuf, it is the nature of the surrounding light to refine the coarseness in Malchut (see Inner Observation, Part 2, item 72). Thus, after the upper light clothed in the above Partzuf Galgalta of AK, it caused a refinement of the coarseness of phase four in the screen in Malchut in it. Because of it, a new screen on Malchut of phase three emerged.

The emergence of ten Sefirot of the Rosh at the level of Hochma on the screen of phase threeThe upper light does not stop shining for the emanated beings for even a moment. Consequently, at the very moment when a screen on the coarseness of phase three is initiated, the light of Ein Sof promptly expands to it for a coupling by striking, when Malchut raises reflected light and clothes the upper light. However, because the coarseness of phase four has become absent, the measure of reflected light that is rejected and rises from Malchut has been diminished, and no longer reaches clothing the level of Keter as before, but only the level of Hochma.

The level of Hochma has been separated into its own Partzuf, called AB of AKYou already know that just as corporeal matters are separated from one another by a distance of location, spiritual matters are separated from one another by the disparity of form that is initiated in them. The measure of the distance is as the measure of the disparity between them.Therefore, once the screen of phase three has been initiated and emerged inside Partzuf Galgalta of AK, with the new level of light, that disparity of form now separates and detaches that new level into its own distinct phase. We thus distinguish this new level as a second Partzuf of AK, called Partzuf AB of AK, reaching only up to Hochma.

AB of AK emerged from the coupling by striking on the screen of phase three that was done in the Peh of Partzuf Galgalta of AKThus we find that the reason and the cause for the emanation of the second Partzuf of AK is the law of refinement that always operates in the coarseness of the screen in the vessel of Malchut, because of the clothing of the upper light. Thus, after the completion of the clothing of upper light in the first Partzuf of AK, called Galgalta, the coarseness of phase four in the screen of Malchut had been refined to the measure of the coarseness of phase three. Consequently, this coupling by striking that is done in the screen of phase three that ascended to the Peh of Galgalta of AK, emanated the second Partzuf of AK at the level of Hochma, called Partzuf AB of AK.

The refinement of the coarseness in the screen to the phase of coarseness of the root is regarded as an ascent to the Peh of RoshHowever, it does not mean that immediately after Malchut had been refined from phase four and stood at the coarseness of phase three, Partzuf AB was emanated and emerged there. This is so because there is no “some” in the spiritual, and it is utterly impossible that some coarseness will be refined from Malchut and some coarseness will remain in Malchut.Rather, since Malchut began to be refined, she must continue to be refined from all her coarseness until she is completely refined, when she is like the root phase in her, where the light of Keter is clothed (Chapter 6, item 4). Know that this refinement to the root is called “the ascent of Malchut to Keter”, or “the ascent of Tabur to the Peh of Rosh,” since the Peh is the Keter of Malchut and Tabur is the Malchut of Malchut (see Chapter 7, item 4).

An ascent means refinement, and a descent means growing coarserYou must remember here that an ascent means refinement, and a descent means growing coarser. More refined is regarded as higher. The issue of the standing of the ten Sefirot KHB ZA and Malchut of the Guf of the Partzuf one above the other, from the Peh to the Tabur, does not refer to an imaginary place whatsoever, but only to the matter of refinement and coarseness.Thus, Keter, being the most refined vessel, is regarded as standing near the Peh of the Rosh of the Partzuf, meaning above them all. Malchut, who is the coarsest, is regarded as standing below, at the place of Tabur of the Guf of the Partzuf, meaning below them all.

Equivalence of form of the lower one with the upper one is regarded as coming to the place of the upper oneHowever, you should understand simply that when we say that Malchut was refined from the coarseness of phase four in her and remained as refined as her root phase, it follows that because of it, she truly came to the place of her root, meaning her Keter, called Peh, since being as refined as he is, she is with him on the same degree.

After the screen rose and became incorporated in the Peh of Galgalta, the coarseness was renewed in it, except for the last phaseThus, when Malchut is completely refined and remains in the root phase, she thus ascends to her emanator, meaning Peh of the Rosh, since the phase of Peh of the Rosh is the root for the entire previous expansion from above downward. There she is incorporated in the coupling by striking that operates in Malchut of the Rosh.For this reason, Malchut receives once more the coarseness she had had before she was refined, except for the last phase, which is lost and does not return, since the last phase does not leave a record. Thus, by the incorporation in the coupling by striking in the Peh of Rosh of Galgalta, she received only the coarseness of phase three and ten Sefirot in the level of Hochma emerged on her.

The emergence of ten Sefirot of the Rosh of AB and its descent to the place of Chazeh of GalgaltaAfter the screen was incorporated in the coupling by striking in the Peh of the Rosh of Galgalta and the coarseness in it has been renewed once more, it was recognized that the coarseness in it is the coarseness of the Tabur below the Peh of Galgalta and is not related to the Peh of Galgalta.This recognition is regarded as the screen being separated from the Peh of the Rosh of Galgalta and exiting it. It descended, meaning became coarser, with the coarseness of phase three in the Guf of Galgalta, called Chazeh.Since it was already incorporated with a screen of coarseness of the Rosh from the time it was in the Peh of Galgalta, the light of Ein Sof expanded to it once more for a coupling by striking, while it was at the place of the Chazeh, as well, and ten Sefirot of Rosh at the level of Hochma emerged on it. It lacks the Keter since a screen with a coarseness of phase three draws only the level of Hochma, and they are called the Rosh of Partzuf AB of AK.It turns out that the origin of the ten Sefirot of the Rosh of Partzuf AB of AK emerged in the Peh of Partzuf Galgalta of AK, meaning during the incorporation of the screen in the coupling by striking in the Peh of Galgalta. Afterwards, they descended from there to the place of Chazeh, and from the coupling by striking in the place of Chazeh emerged the ten Sefirot on the level of Hochma, and clothed the Galgalta of AK from the Chazeh up to near the Peh of Galgalta, meaning up to Hochma of the Guf of Galgalta, but not actually to the Peh, since the Peh is the Keter of the Guf of Galgalta, and the Rosh of AB lacks the Keter.

Toch, Sof of Partzuf AB of AKThen that reflected light returned and expanded Malchut into ten Sefirot from her and within her: from her downward to the Malchut in her, where ten Sefirot of the Guf emerged, called the ten Sefirot of Toch. Ten Sefirot of reflected light without direct light expanded from there downward, which are female light, ending the degree. Thus we have clarified Rosh, Toch, Sof of Partzuf AB of AK.