Часть 2 · Внутреннее созерцание 3

Chapter ThreeExplains the self and the substance in the vessels, and contains two issues:

1. Three fundamental phases in the vessels: a. The self of the substance in them; b. The force of the restriction in them; c. The screen in them.
2. There are two phases in the substance in the vessels itself: a. Malchut of the upper one that became the first substance in the lower one; b. The light that is extended into that first substance is regarded as the lower one itself.A detailed explanation of the four phases of the desire.Now there opens before us a way to understand our previous question about the order of the Sefirot of straightness, in which the coarser is higher and more important. This is opposite from common sense, since according to common sense, the more refined vessel should clothe the higher and more important light, and the coarse vessel should clothe a lower and lesser light. You can understand it from the aforementioned, but we should first elaborate on the meaning of the four phases in the desire, which are the vessels of the ten Sefirot called Hochma, Bina, Zeir Anpin, and Malchut, and their root, which is called Keter (and ZA alone consists of six Sefirot HGT NHY), which need an elaborate explanation.

Three discernments: the substance of the vessel, the force of restriction in the vessel, the screen in it.There are three fundamental phases in these vessels: The first is the self of the substance of the vessel. The second is the force of restriction in her, meaning the retirement from the great will to receive, through its own independent choice, and not because of the control of the upper one on it. The third is the screen in it, meaning the retirement from the great will to receive by the control of the upper one on it. This is a compelled retirement, not of one’s own choice. We will explain them one at a time.

The four degrees of the will to receive are the substance of the vessel.You already know that the substance of every vessel consists of four degrees of the will to receive, one below the other. The upper one is the reason and the cause of the emergence of its lower one. The root is the cause for the emergence of the desire in phase one; phase one is the cause for the emergence of the desire of phase two; phase two is the cause for the emergence of the desire of phase three; and phase three is the cause for the emergence of the desire of phase four. This compelled cascading of cause and consequence has already been thoroughly clarified in Part One (Inner Light, Chapter One, Item 50, study it there well for I wish to avoid the repetition of that long text unnecessarily. However, you should study these matters in depth for I rely on them in the continuation of my henceforth explanation).

Two discernments in each phase: what it has from its superior, what it has from its own essence.We should note that there are two phases in each of these four phases: The first is the amount of substance that came to it by its own reason. The second is the amount of substance in its essence, which is activated by the light that is clothed in it. It is known that the desire in a degree is called by the name of the Malchut of that degree. Even where no recognition of a vessel is discerned, meaning in Ein Sof, we still call the desire that is there by the name Malchut of Ein Sof. Concerning “He is one and His name is one, it is known that a “name” is an appellation of the sefira of Malchut, and “His name” is “desire” in Gematria.

Malchut of Keter descended and became substance in the Sefira Hochma.Now we shall explain the two phases we should discern in each of the four phases: The root of each degree, which is the discernment of the instilling of the light of Ein Sof on it, is called the Keter of that degree. It is known that in the upper light, there is only the will to bestow and to do good to others, meaning to entire reality that exists in the worlds He has created. However, there is nothing in Him of the will to receive, as is written at length in Inner Observation, Part One. Malchut of Keter is the cause for phase one, since the desire in the upper one becomes mandatory and a must in the lower one.Thus, the will to bestow and to do good, which is Malchut of Keter, became the “will to receive” in phase one, called Hochma. It is regarded as though Malchut of Keter herself came down and clothed and became the will to receive of phase one, meaning its actual substance. It is so because the desire in phase one is the substance in that phase, and the upper light, called Haya, is clothed in that substance. Hence it is considered that Malchut of Keter became the substance of the Sefira called Hochma. This is the first discernment that should be made in the substance of phase one.

After the appearance of the light of Hochma, the vessel of Hochma itself emerged.The second phase is that after the upper light, called Haya, expanded inside Malchut of Keter, which is the aforementioned substance of Hochma, Malchut of Keter received the real substance of phase one. This means that although Malchut of Keter, namely the will to bestow that is included in the upper light, became a will to receive and the first substance of phase one, it was sufficient only to be a root for phase one, meaning for this will to receive to draw the upper light into it. We can call it the “first substance of the Sefira Hochma,” for it is still regarded as emanator and Keter. It shifts from being Emanator and Keter into being emanated being and Hochma, called phase one, only after the aforementioned will to receive extends into it the light of Haya that is related to it. Then, it stops being regarded as an emanator and is regarded as an emanated being or Hochma. Study it thoroughly and you will not miss the goal. Now you have learned the two phases in the vessel that is called Hochma: The first is called Malchut of the upper one, meaning before she drew her light, and the second is called the vessel of Hochma itself, namely Malchut of Hochma, since the vessel is always called Malchut.

Malchut of Hochma became the first substance in Bina. With the emergence of her light, the vessel of Bina herself emerged.The same is observed in the substance of phase two, called Bina. Her cause is the desire in phase one, called Hochma, meaning only Malchut of Hochma. The desire in the degree is always called the “vessel,” or “Malchut” of the degree. That Malchut of Hochma clothed and became the first substance in the Sefira of Bina, so as to draw the light that is related to her. This is the first phase in the substance of phase two, called Bina. Then, when she drew the light that is related to her, called Neshama, her substance went out from being Malchut of Hochma, which is phase one, and acquired its own form, meaning the actual phase two, called Bina.

Malchut of Bina became the first substance in Zeir Anpin. With the emergence of his light, the vessel of Zeir Anpin itself appeared.In this way you will also learn the substance of phase three, called Zeir Anpin. Malchut of Bina is its cause, and she became the first substance of Zeir Anpin, namely phase three, so as to draw the light that is related to it, called Ruach. The second phase is after he drew and received his light. At that time, his substance stopped being regarded as Malchut of Bina, and received the form of Malchut of Zeir Anpin.

Malchut of Zeir Anpin is the first substance in Malchut. With the emergence of her light, the vessel of Malchut itself was revealed.So are the two phases in the substance of phase four: Malchut of Zeir Anpin is her cause, which clothed and became the first substance of phase four, called Malchut. When she received sufficient light of Nefesh that is related to her, Malchut of Zeir Anpin departed from Zeir Anpin and became phase four, meaning regarded as Malchut of Malchut.

The above vessels of reception are only for drawing.Understand, that although we have clarified and ascribed a phase of reception to each and every phase in and of itself, it relates only to the drawing of light, where each phase draws for itself its respective light. However, a real vessel, which merits the name “vessel of reception for the emanated being,” is specifically phase four, and not its three preceding phases.