Part 4 · Inner Observation 6

Chapter SixSix discernments in the direct lightThe upper light is completely even, and all the above changes relate to the receiversFirst and foremost, we must know and remember that the upper light is completely even, and the multitude of changes we find in the worlds are all done on the part of the receivers. Moreover, they come by a necessary order of cause and consequence from the first receiver, namely Malchut of Ein Sof (see Part 1 Inner Light and Inner Observation).After all that, no change occurs in the upper light, and it does not undergo changes even with respect to the receivers. It means that its simple light will finally appear to the receivers as it was apparent in the first receiver, meaning in Malchut of Ein Sof before the restriction, without any change, as it says, “I the Lord do not change.”

The knowledge of the wisdom depends mostly on knowing the order of the cascading of the Sefirot and the Partzufim and the worlds in an order of cause and consequenceKnow that knowing this wisdom depends mostly on knowing the order of the cascading of the Sefirot, the Partzufim, and the worlds from one another by absolutely necessary cause and consequence. The sages of The Zohar explained this in the manner of sod (secret), but no one understood their words until the ARI came and revealed the matters.Know also that the whole innovation in the Kabbalah of the ARI, with respect to previous interpreters, is primarily in the disclosure of the ten Sefirot of reflected light. Although the ten Sefirot of reflected light in general were revealed to all the prior Kabbalists, their primary attainment and understanding was only according to the conducts in the ten Sefirot of direct light. When the ARI came and explained to us the knowledge in the ways of the reflected light in their every detail, he thus opened before us the hidden treasures, locked in The Book of Zohar.

All the discernments in the reflected light are extended from the direct lightHowever, we must know that all these many discernments observed in the reflected light are extended from the ten Sefirot of direct light. Thus, you haven’t even a tiny innovation in the reflected light that is not extended from the direct light. For this reason, they are also called by the same names as those of the direct light. Not only are they extended from them, but their attributes are the same as well. The only difference is in the inverse relation between them, as one is a light and one is a vessel.

The ARI spoke very little about the ten Sefirot of direct lightIndeed, the ARI spoke very little of the ten Sefirot of direct light, and even that was very concisely, since he relied in that on the prior Kabbalists whose words were only from the direct light. Hence, he found no reason to elaborate on them, and we must admit that we very much need his clear knowledge of the ten Sefirot of direct light; it is an immeasurable absence.

There are six discernments here in the ten Sefirot of direct light that we must always remember during the engagement in the wisdom. They are: The first discernment is that the upper light is completely even, while the phases discerned in the ten Sefirot of direct light are the garments over the upper light. However, they become apparent only by clothing in the reflected light.

The number ten Sefirot is only in direct light, but in reflected light, they are five phasesThe second discernment is that the number ten Sefirot is primarily in the direct light, but in the reflected light there are but five phases, as the ARI says here (item 63).

The ten Sefirot of direct light are considered a single illumination. They are separated from one another only when they clothe in the reflected lightThe third discernment is that the ten Sefirot of direct light in and of themselves are not separated degrees from one another as when they are clothed in reflected light. Rather, they are regarded as a single illumination. However, when they clothe inside the ten Sefirot of reflected light, great and enormous differences appear between them.

There are distances in the ten Sefirot of direct light in terms of themselves, although they are as one illuminationThe fourth discernment is the distances in the ten Sefirot of direct light from the perspective of the self of each and every Sefira as written in Part 1, Inner Light item 50 and Inner Observation there.

Everything that exists in the consequence, it receives from its cause. The illumination remains primarily in its cause, and only a branch of it is imparted to the consequenceThe fifth discernment is the measure of the distance between the cause and the consequence, and that all that exists in the consequence, it receives from its cause. It cannot receive anything from any degree above its cause if not through its cause. As much as the cause imparts to the consequence, most of the illumination remains in the cause, and only a small branch of it is imparted and reaches the consequence, although the illumination comes primarily for the consequence (see item 24).

All that is closer to phase four is regarded as coarserThe sixth discernment is the discernment of the proximity to phase four. The closer it is to phase four, the lower and coarser it is considered (see item 23). This discernment begins in the ten Sefirot of direct light only from the restriction downward, when phase four became a vacant space and was corrected with a screen. Hence, this discernment does not apply to the circles, since there is no screen there.

All these above discernments, except the last, apply to the ten Sefirot of direct light even before the restriction. Even though we have no attainment whatsoever prior to the restriction, nevertheless the upper one is still studied from the lower one. Remember these discernments well and let them not move from before your eyes when you engage in the study of the wisdom.