Part 3 · Chapter 4

The Ari's Text

You should indeed know that when the Emanator wanted to shine in Atzilut, He clothed in Hochma above Atzilut, and through the Hochma He clothes in, He enters and shines in Keter and Hochma of Atzilut and did not have to clothe in Bina above Atzilut, as well1. He only clothed in Hochma above Atzilut, and through her, He shines in the Keter and Hochma of Atzilut2.
Indeed, when He wanted to shine from Bina of Atzilut through the end of Atzilut3, He certainly had to clothe Bina of Atzilut as well4. That is because ZA and Nukva receive light only through Bina5.However, the thing is that Bina was helpful only as a passageway for the light of Ein Sof that is clothed in the upper Hochma and passed through Bina to Atzilut6. Bina did not become a second screen and garment to shine for ZA7, but rather the light itself came through a window, without any screen8.Thus, even though it extended through Bina, it is not regarded as clothing, because there is no screen there whatsoever. For that reason, what ZON of Atzilut receive is the light of Ein Sof itself that is clothed only in Hochma.
However, in Beria, Ein Sof wears a different garment in Bina of Atzilut9. This Bina becomes a “blocked screen” and a “complete garment,” by which all ten Sefirot of Beria receive, even Keter and Hochma of Beria10.
It turns out that Atzilut receives the light of the upper Hochma because Ein Sof is clothed within her, and is therefore regarded as receiving only from Hochma20.Beria receives the light of Bina because Ein Sof and Hochma are clothed within her30. For this reason, Beria receives only from Bina. This is the meaning of “upper Ima nests in the chair”40, because the chair receives light from the above Bina of Atzilut, as it became a screen that separates Ein Sof and Hochma from Beria.
If you say: It follows that ZA and Nukva of Atzilut and Beria are all equal because they all receive from Bina of Atzilut, we should say that we have already explained that Zeir and Nukva receive the light of Hochma itself, for “you have made them all in wisdom,” and Bina is used only as a passageway.After Atzilut, Bina becomes a screen and a complete clothing from the externality of the vessel of Bina of Atzilut, and through that screen, all ten Sefirot of Beria receive the light of Ein Sof.
Know that Beria too, although the light returned to clothe ZA of Beria, nevertheless Malchut of Beria receives the light of Bina of Atzilut herself. ZA does not stop her; it is only a passageway50, such as in Atzilut. So it is in the inner Yetzira from her and within her60, and also in the inner Assiya from her and within her.
In order to shine in Yetzira, the Ein Sof becomes clothed in a complete garment in ZA of Beria as well70, and becomes a screen and clothing to Yetzira, by which the entire Yetzira receives. In order to shine in Assiya, the Ein Sof becomes clothed in a complete garment and screen in Nukva of Zeir Anpin of Yetzira as well, and Assiya receives through it. This is the meaning of “six Sefirot nest in Yetzira80, and lower Ima nests in the wheel90.”
Now you can understand why the four worlds Atzilut, Beria, Yetzira, Assiya are implied in the four letters HaVaYaH100. Yod is Atzilut, Hey is Beria, Vav is Yetzira, and Hey is Assiya.The light of Atzilut is by the upper Hochma and is therefore called Yod200. Beria is by Bina of Atzilut, hence the name Hey. It is likewise with Vav in Yetzira and the lower Hey in Assiya.
We find that there is a consequential rule: Atzilut receives light only from Hochma. That is because Hochma became a blocked screen between Ein Sof and Atzilut.Beria receives from Bina of Atzilut after the light of Ein Sof and upper Hochma clothed inside her. It is called the light of Bina because she becomes a screen that completely separates.Likewise, Yetzira receives from ZA of Beria herself, and Assiya from Nukva of ZA of Yetzira herself. Were it not for these screens and garments, they would not be able to receive the upper light, except that each world is at a lower degree than the other, as explained above300.

Inner Light

Seif 1

Here the ARI labored to explain the difference between the four phases of direct light, called Hochma, Bina, ZA and Malchut, and the four phases of reflected light, which are also called by the same names Hochma, Bina, ZA and Malchut. The ARI has already explained (Chap 1, item 3 and in Inner Light, item 70) that the vessels of Atzilut are made by the reflected light that rises to its place, where the the light of Ein Sof itself is clothed, which are the four phases of direct light. You can see how the four phases HB ZA and Malchut of direct light clothe the reflected light that rises through a coupling by striking in the screen in Malchut of direct light.You can therefore see that where it specifies the word clothing, it means that direct light clothes reflected light. When he says that Ein Sof clothed Hochma it means that the four phases HB TM of direct light that expand from Ein Sof, clothed the Hochma of reflected light.It means that according to the measure of reflected light that has the level of Hochma of direct light, the reflected light of that level of Hochma clothes all four phases of direct light, Hochma, Bina, ZA and Malchut, besides Keter of direct light, which is concealed in the Hochma of direct light.It is certain that the four phases of direct light that expand from Ein Sof also come gradually by way of cause and consequence. That is because they emerge and extend from one another, Hochma extends from Keter, Bina extends from Hochma, ZA extends from Bina, and Malchut extends from ZA (see Inner Light, Part 1, Chap 1, item 50).However, this is still not considered clothing. That is because the four phases of direct light do not clothe one another, as it says, for example, that the upper light clothes in Bina in order to shine for ZA. That is because clothing refers to the clothing of reflected light that rises through coupling by striking from the screen that is erected in phase four, which is Malchut (see chapter 1, item 3 and Inner Light, there, item 100).Here in Bina, there was no restriction and of course there is no screen there that is ready for the striking of upper light into reflected light, so that you say that the light clothed in Bina of direct light in order to shine in ZA of direct light. Rather, this is called “in passing.” It means that the light of Ein Sof that belongs to ZA of direct light necessarily passes through the Sefirot of Bina of direct light, since she is the cause and the reason for ZA of direct light. That ZA of direct light cannot acquire any light if not through its cause, namely Bina.However, this is not regarded as clothing in the screen of Bina, since there is no screen there, as it says that there is a screen only in phase four, meaning in Malchut.Remember the difference between the four phases of direct light and the four phases of reflected light well, so that you will not be confused by the similarity in their names. When we say Hochma of direct light, we mean the second Sefira following the Keter of direct light, called Hochma. But when we say Hochma of reflected light, it means that there is a coupling by striking involved, and ten Sefirot of reflected light that clothe the ten Sefirot of direct light, meaning twenty complete Sefirot.When they are all incorporated in one another, they are one hundred Sefirot. We call all of them by the name Hochma of reflected light, because it designates the level of the reflected light, and because it rises and clothes up to Hochma. That is why we call all one hundred Sefirot by the name Hochma. Remember that, for it is the most important key in this wisdom.Much the same applies to Bina of reflected light, which is also twenty Sefirot, except Keter and Hochma are concealed inside Bina. ZA of reflected light also has twenty Sefirot, but Keter, Hochma and Bina are concealed inside ZA (see chapter 3, item 1).The ARI wrote, “and did not have to clothe in Bina above Atzilut as well. He therefore clothed only Hochma above Atzilut.” He wishes to say that for the purpose of the ten Sefirot of Atzilut, He clothed the Hochma above Atzilut, meaning the Hochma of reflected light (Inner Light, chapter 3, item 10), through a coupling by striking in the screen of phase three in Malchut.However, it did not have to clothe Bina of reflected light, meaning through a coupling by striking in the screen of phase two in the vessel of Malchut. That is because the level of Bina of reflected light belongs to the ten Sefirot of Beria and not to the ten Sefirot of the world of Atzilut, where it clothes the level of Hochma of reflected light (see Inner Light, chapter 3, item 1).
It means that it shines in the ten Sefirot of Atzilut at the level of Hochma. Since Keter is concealed here inside Hochma, as written above, he includes Keter and Hochma as one in this level.

Seif 2

Meaning from the Sefira of Bina of direct light to Malchut of direct light.
He did not use the term clothing here, as the ARI deduces immediately afterwards, when he says, “even though it extended through Bina, it is not regarded as clothing, because there is no screen there.” It has already been explained in elaboration above, that the word clothing means that ten Sefirot of direct light clothe the reflected light that rises through a coupling by striking in the screen. This is what the ARI meant when he said that because there is no screen in Bina, it is not regarded as clothing.
Bina is the cause and the reason for ZON, even in the four phases of direct light. Consequently, every consequence must receive everything it has from its cause, as explained above.
This has been thoroughly explained above.
It means that there is no screen there for the light of Ein Sof to expand upon for a coupling by striking and raise reflected light in the level of Bina. This reflected light at the level of Bina will become a second garment on the light of Ein Sof, in addition to the first garment from the reflected light in the level of Hochma.
Look up the word window in the Table of Questions, item 30. In any place where the screen acts to raise reflected light from below upward, the coarseness is called window (see also Part 2, Inner Light, chapter 2, item 70). Here too the coarseness operates from below upward, as the ARI says above (Part 3, chapter 1, item 3).For that reason the ARI calls the coarseness of the ZA and Malchut phases by the names window and narrow foramen (chapter 1, item 4). That is because the screens below the level of Hochma operate only from below upward.We should not compare this with what is explained in a different place, that there are five Partzufim in the ten Sefirot of Atzilut as well. Indeed, there is a great difference between them, as all these five Partzufim of Atzilut are five parts of the ten Sefirot at the level of Hochma. This will be explained in its place and there is nothing more to add here.

Seif 3

It means that the screen and Malchut refine to phase two, called Bina, and the light of Ein Sof expands to coupling by striking on that screen and raises reflected light in the level of Bina (see Inner Light, chapter 3, item 6). That reflected light is a different and new garment over that light of Ein Sof, which greatly differs from the garment of reflected light of Atzilut itself.It is so because the garment of Atzilut comes from the striking in the screen of phase three that extends the light of Hochma in the entire ten Sefirot. That new garment is from the striking in the screen of phase two, whose level does not reach clothing the Hochma of direct light, but only the Bina of direct light. For that reason, it has none of the light of Hochma.This coupling is necessarily done in Atzilut (see Inner Light, chapter 3, item 6), but the entire ten Sefirot that clothe the garment at the level of Bina extend from the screen downward and come to the world of Beria.
The reflected light first rises from the screen in Bina upward, meaning in the world of Atzilut, and the Sefirot of Atzilut necessarily clothe this garment at the level of Bina. Nevertheless, the coarseness and the blocking of that screen do not rise there even a bit, since the coarseness and the blemish cannot affect the ones above them in any way. Such a reception is called window and foramen (see Inner Light, Part 2, chapter 2, item 70), meaning without any coarseness.However, in the descending reflected light below the screen between Atzilut and Beria, meaning in the ten Sefirot in the world of Beria, the force and the coarseness of the screen is the entire root of the expansion of the light of Ein Sof in them. Hence, the screen becomes a blockage and complete clothing that limits the light of Ein Sof from shining any of the light of Hochma there, since it is the screen of phase two where reflected light does not reach Hochma, but only Bina of direct light.That is why the ARI writes that it became a “blocked screen,” that is, it blocks the light of Atzilut, meaning the light of Hochma, from appearing in the world of Beria, even a bit. It is so because this screen imparts to Beria from above downward, as we have said above.The highest Sefira in any level of ten Sefirot shines in any ten Sefirot of that level, in such a way that all ten Sefirot of the world of Atzilut receive the light of Hochma, and all ten Sefirot of the world of Beria receive the light of Bina.

Seif 4

Meaning only from the level of Hochma. However, Atzilut cannot receive from the Keter because the screen of phase three operates there from above downward, as it clothed phase three above Atzilut. Hence it became a blocked screen on the light of Keter and is considered to be receiving only from Hochma.
It means that Keter and Hochma are concealed within the level of Bina since that reflected light does not reach them, but only the level of Bina. Hence Beria receives only from Bina and cannot receive from Keter and Hochma, because the screen blocks them, as it is above Beria.This is the meaning of the words of the ARI, that a separating screen was erected between Keter and Hochma and Beria. You should remember that Keter is called Ein Sof.
An intermittent illumination is called “nesting.” It is like a bird that does not always sit over its chicks, but only sometimes. Because the above coupling of phase two is not a perpetual illumination in the world of Beria, he calls it “nesting.” He says, “upper Ima nests in the chair.” Read my book Panim Meirot uMasbirot (p. 61) for the reason why Bina is called upper Ima.

Seif 6

As was explained above regarding Bina of Atzilut, the coupling was made in the screen of phase two for Beria, and reflected light rose and clothed Bina. However, it did not stop the light of Hochma with respect to ZA of Atzilut, which stands past that Bina. It is so because the screen that operates from below upward does not carry with the reflected light that rises by it any new boundary and coarseness to those who receive from it.ZA of Atzilut, too, receives from this reflected light, but it is not diminished because of it to become unable to draw the light of Hochma. That is because reception by the power of a screen from below the degree is called only a window and foramen, but it does not block or limit anything.It is so also in any screen in all the places, that the boundaries that are always made because of the screens, these boundaries are apparent only to the receivers below the screen, but not at all to the receivers above the screen.This is the meaning of the ARI’s words, that “although the light returned to clothe ZA of Beria” and made a coupling by striking in the screen of phase one, this reflected light has the degree of ZA. Although Malchut of Beria receives from this reflected light, still, because this screen operates from below upward, it does not limit Malchut of Beria so as not to draw the light of Bina for herself.It is so because “ZA does not stop her,” Malchut of Beria, through his screen from below upward, for “it is only a passageway,” meaning as a window and not as a screen (see Part 3, item 4 in Inner Light item 6). So it is in all other places too.
Regarding the reflected light that descends from above downward, whose conduct is to broaden the screen and the vessel of Malchut until they expand to ten Sefirot from above downward on their own, from Keter to Malchut (see chapter 3, item 5). This expansion of Malchut is always referred to as expansion “from her and within her.”It means that the one vessel called Malchut expands to ten Sefirot from her and within her, and you already know that the limited ten Sefirot in all the worlds are made solely by the reflected light that expands to them from above downward. Thus, these ten Sefirot are called “the inner ten Sefirot from her and within her,” in Atzilut, in Yetzira and in Assiya.

Seif 7

The reflected light that expands from the screen downward is called a “complete garment”, since it limits the lights that it clothes with its unique coarseness, so that they will not be able to draw any light outside its boundary. However, the reflected light that rises from below upward, even though it, too, is a garment over the ten Sefirot of direct light, that garment does not limit the light it clothes in any way.Hence it is regarded as an incomplete garment, and only as a root for the garment. The issue of the expansion of ten Sefirot of Yetzira and Assiya has already been explained above thoroughly.
ZA is called “six Sefirot” because of the absence of GAR KHB, and the absence of Malchut. It only has the Sefirot HGT NHY, and the word “nesting” has already been explained above.
Malchut of Atzilut is sometimes called “lower Ima” because Malchut of Atzilut is the primary root for all those who are in BYA. The ARI names Malchut of Yetzira the “lower Ima” after Malchut of Atzilut, since they are one root.

Seif 8

As he explains in the following, the name HaVaYaH consists of ten Sefirot. The four worlds ABYA are ten Sefirot that include all of reality. However, even though each and every world in and of itself contains inner ABYA and inner of inner, we must still know that they are all arranged in ten Sefirot, implied by the four letters HaVaYaH.This is a very important piece of knowledge that should always be kept before the eyes of the reader, since we must always deduce from the particular ten Sefirot to the general ten Sefirot. They always have parallel properties and one is learned from the other.
Although Atzilut has only ten Sefirot, implied in the four letters HaVaYaH, because the level of these ten Sefirot is up to Hochma, it is regarded as the light of Hochma entirely. The Yod of the name HaVaYaH insinuates her, for the lights that are smaller than Hochma do not bear their own name with respect to the important light of Hochma, which greatly surpasses them. For that reason Beria is called only light of Bina, and so do all of them, meaning after the names of the most important lights in them.Consequential rule: The main difference between each two worlds in ABYA is according to the screens in the four phases of the coarseness, HB TM.

Seif 9

It means that each world cannot not receive any light except for what the screen above it gives it, as explained above.