Частина 2 · Внутрішнє споглядання 9

Chapter NineExplains why each and every Sefira consists of ten inner Sefirot, and the inner one consist of ten inner of inner Sefirot, and so they continue and expand endlessly and infinitely.Each inner Sefira in each and every world consists of ten inner of inner Sefirot, etc., endlessly and infinitely.Concerning the division of the Sefirot to inner and inner of inner ones indefinitely.96. It is a wonderful law in the upper worlds that in every Sefira that we choose to examine, we find ten inner Sefirot. If we take a single Sefira from those ten inner Sefirot, we find another ten inner of inner Sefirot with relation to the first Sefira. Also, if we take one Sefira from the inner of inner Sefirot, we find in it ten Sefirot once more, which are inside the previous inner of inner ones, and so on indefinitely.

Any light that passes through the degrees, leaves its root in each and every degree it passes through.97. You will understand the reason for this according to the rule that there is no absence in spirituality (Part Two, Chapter One, Inner Light, Item 4). It explains there that it is impossible that there will be any kind of light in the lower one that will not exist in all the upper ones above it up to Ein Sof, since even a very small illumination that emerges in the lowest degree in the worlds must emerge from Ein Sof, and pass through all the worlds and degrees that precede that low degree until it comes there. Because this illumination cascades and passes through the degrees, it cannot be absent from the first degree because it has come to the second, and absent from the second when it comes to the third, etc., until it reaches the last degree, which receives it, as with corporeal objects that move from place to place. This is not at all possible in the spirituals, where there are no absence and replacement whatsoever. Rather, when an illumination travels through a certain degree, even if it only passes, it necessarily acquires its place there.

A light that appears once in a degree remains there for eternity.98. Her coming and transitioning to the following degree does not decrease the light that she had left and has acquired its place in the previous degree in any way. Rather, it is like lighting one candle from another without lessening the first. Here, too, when the light leaves the first degree and descends to the next, the light remains complete in both the first and the second. Likewise, when it enters the third degree, the light does not move from the second one at all; the light is complete in both the second and the third. In this way, it passes through all the degrees that precede the last degree, ­which is the actual receiver for which the light came down from Ein Sof, and becomes fixed in all of them. The reason for this is that there is no absence in the spiritual. Any light that shone in a spiritual phase once, will not move from that phase forever, not even a bit.

When the light of Hochma passes to its place through Keter, it leaves its root in Keter.99. From the aforesaid you can thoroughly understand the matter of the incorporation of the ten Sefirot in one another and in one another endlessly. For example, when the first two Sefirot emerge, namely Keter and Hochma, the light of Hochma must emerge from Ein Sof, and must therefore pass through the Sefira Keter before it comes to the Sefira Hochma. Because the light of Hochma shone in the Sefira Keter once, namely when it passed through it, it is therefore impossible for it to ever be absent from there. Consequently, it necessarily implies that even after the light of Hochma has reached the Sefira Hochma, the light of Hochma remains complete in Keter. Thus, the Sefira Keter now has two lights: the light of Keter and the light of Hochma.

When the light of Bina passes through Keter and Hochma, it leaves its root in them, and so on likewise.100. It is the same with the light of Bina. Because it must travel through the two preceding Sefirot before it comes to the Sefira Bina, the light of Bina necessarily acquires its place in both Keter and Hochma. Thus, now there are three lights in Keter: the light of Keter, the light of Hochma, and the light of Bina. Likewise, there are two lights in Hochma: the light of Hochma, the light of Bina, and one light in Bina, namely her own light. It continues in the same manner until the light of Malchut emerges. At that time, Keter has all ten Sefirot since all the nine lower lights necessarily traveled through Keter, thus acquiring their place there. There are also nine Sefirot in Hochma, because all the eight lower Sefirot below her traveled through her place and remained there. Likewise, there are eight Sefirot in Bina, seven in Hesed, six in Gevura, etc., through Malchut, who has only her own light because there is no other Sefira below it to pass through it.

There is no direct light in the vessel of Malchut, but only reflected light.101. Regarding the above-mentioned light of Malchut, both the light in her and the light that is incorporated from her in the first nine Sefirot, is only reflected light. You already know that since the restriction onwards, a screen was set on the Sefira of Malchut, and the light of Ein Sof is not received there. Instead, a coupling occurs there because of the encounter of the light of Ein Sof with that screen, at which time a new light emerges and rises from the screen in Malchut, which is called reflected light, and shines up to the Sefira of Keter above. It thus clothes all the ten Sefirot from below upward, which is the only way by which it is included in each Sefira of the first nine Sefirot (Inner Observation, Part Two, Item 19).

Malchut is regarded as Keter of the ten Sefirot of reflected light.102a. The Sefira of Malchut is the source of the new light, and every source is regarded as Keter. Hence, Malchut is regarded as the Sefira Keter of that new light. The Sefira before her, meaning Yesod, is regarded as the Hochma of the new light, and the one before her, meaning Hod, is regarded as Bina. Finally, the upper Keter is now regarded as Malchut, meaning what it receives from the aforesaid light.Ten Sefirot of direct light are from above downward.102b. We have learned that in each degree of the ten Sefirot there are two courses of ten Sefirot: a course of ten Sefirot that are extended from Ein Sof, from above downward, from Keter to Malchut, and which are called the ten Sefirot of the direct light, for they descend in straightness from above downward by a gradual order from the refined vessel to the coarser one, and from there to the coarser still, down to Malchut, the coarsest of all.

Ten Sefirot of reflected light are from below upward.103. We have another course of ten Sefirot there. These are extended from the Sefira Malchut, from below upward, meaning from the Sefira Malchut to the Sefira Keter. In that case, Malchut becomes the origin of the new light, called the ten Sefirot of reflected light. They are called so since they are imparted and come in a reversed order of degrees. That is, it is not extended and travels from the refined vessel to the coarse one, where the last receiver is the coarsest. On the contrary, it is extended and travels from the coarsest vessel to the one that is less coarse. Finally, the last receiver is the most refined, which is why it is regarded as shining from below upward.

All the Sefirot of reflected light that come in the nine Sefirot of the direct light travel through Malchut.104. We have explained above about the incorporation of the Sefirot in the order of the ten Sefirot of direct light. Because there is no absence in spirituality, any illumination that passes anywhere remains there in completeness, even after it moves to a different location. For this reason, it is discerned in the emergence of the ten Sefirot of direct light, that all ten Sefirot are present in Keter, nine in Hochma, eight in Bina, etc. (Item 99). For this reason, the same is discerned in the ten Sefirot of reflected light, since here the Sefira Malchut becomes the origin of that reflected light. Thus, it is considered that every phase of reflected light that reaches the Sefirot above it must travel through the place of Malchut, since Malchut elicits that light by the power of her screen, which makes a coupling with the light of Ein Sof that meets that screen.

When the reflected light of Yesod travels through Malchut, it leaves its root in Malchut and so on by the same manner.105. Therefore, when the Sefira Yesod receives her reflected light from Malchut, it necessarily means that Malchut received that light beforehand through a coupling with the light of Ein Sof that passed through Malchut and came to the Sefira Yesod. It follows that the light of Yesod is present in both Malchut and Yesod. It is the same with the reflected light that Hod receives, which necessarily acquired its place by passing through both Malchut and Yesod. In that state, we find that there are three lights in Malchut, two in Yesod, and one in Hod. Similarly, when Keter receives the last reflected light, there are already ten lights of the ten Sefirot of reflected light in Malchut, nine in Yesod, eight in Hod, etc. as was explained regarding the ten Sefirot of direct light.

By the incorporation of the reflected light through passing, ten Sefirot were established in each and every Sefira. Keter has nine Sefirot of [direct light], and one of reflected light.106. It turns out that we have ten Sefirot in each and every Sefira of the ten abovesaid Sefirot, meaning together with the reflected light. In other words, the light of Malchut that is received in each and every Sefira completes to ten Sefirot. In Keter there are nine Sefirot of [direct light]—KHB HGT NHY—and one Sefira of reflected light, which is Malchut, for she receives last from the ten Sefirot of reflected light. Consequently, he has only one light of the reflected light.

Hochma has eight of direct light and two of reflected light; Bina has seven of direct light and three of reflected light.107. Hochma has eight Sefirot of [direct light]—HB, HGT NHY—and two Sefirot of reflected light, which are her own part, which she received from the reflected light of Malchut, which is Yesod of reflected light, and the second is the part of Keter that passed through her and does not move from there again, namely Malchut of reflected light. Bina has seven lights of direct light, which are Bina, HGT NHY, and three Sefirot of reflected light, which are Hod, Yesod, Malchut. She has Hod from her own; Yesod, from the part of Hochma that traveled through her, and Malchut from the part of Keter that traveled through her, meaning from Bina and above.

In Hesed—six of direct light and four of reflected light; in Gevura—five of direct light and five of reflected light; in Tifferet—four of direct light and six of reflected light.108. Hesed has six Sefirot of direct light, which are HGT NHY, and four Sefirot of reflected light, which are from Hesed and above. In other words, her own part, which is Netzah, and the parts of Bina, Hochma and Keter, which are Hod, Yesod, and Malchut that passed through her and were set there. Likewise, Gevura has five Sefirot of direct light: Gevura, Tifferet, Netzah, Hod, and Yesod. She also has five Sefirot of reflected light from Gevura and above, meaning the four parts—Keter, Hochma, Bina, Hesed—which are Netzah, Hod, Yesod, and Malchut, which passed through her, and her own part, which is Tifferet of reflected light. And Tifferet has four Sefirot of direct light from Tifferet and below, and six Sefirot of reflected light from Tifferet and above, meaning five parts KHB HG, which are TNHYM that passed through him, and his own part, which is Gevura of reflected light.

In Netzah—three of direct light and seven of reflected light; in Hod—two of direct light and eight of reflected light; in Yesod—nine of reflected light and one of direct light, and in Malchut—ten Sefirot of reflected light.109. Netzah has three Sefirot of direct light from Netzah and below, which are Netzah, Hod, Yesod of direct light. It also has seven Sefirot of reflected light from Netzah and above, which are the six parts KHB HGT that passed through him. These are GTNHYM and her own part, which is Hesed of reflected light. Hod has two Sefirot of [direct light]—Hod and Yesod—and eight Sefirot of reflected light from Hod and above. These are the seven parts, KHB HGT and Netzah that passed through him, which are HGT NHYM of reflected light, and his own part, which is Bina of reflected light. Yesod has one Sefira of direct light and nine Sefirot of reflected light, from Yesod and above. These are the eight parts KHB HGT, Netzah and Hod, that passed through him, which are Bina, HGT NHYM of reflected light, and his own part, which is Hochma of reflected light.

With her reflected light, Malchut completes every single Sefira into ten Sefirot.110. It has been thoroughly explained that in every manifestation of ten Sefirot, wherever they might be, they must be incorporated with one another. However, when the ten Sefirot of direct light first emerge, they still do not have ten Sefirot in each of them until the light of Malchut is incorporated in them, too, namely the ten Sefirot of reflected light. Malchut has no other light, and that light of Malchut completes what is missing from the number ten Sefirot for each and every one of the ten Sefirot, until there are ten Sefirot in each and every one of them.

It is likewise in the inner of the inner. When you take the Keter of the ten Sefirot in Keter, it, too, necessarily has nine Sefirot of direct light and one of reflected light.111. If, for example, you take the general Sefira of Keter from the general ten Sefirot, it already consists of ten inner Sefirot, meaning after the light of Malchut appears there, we can immediately see that in the first Sefira of that general Keter, which is now called Keter of Keter, meaning the inner Keter, there are necessarily nine Sefirot of direct light, which are in it, below it, which are HB and HGT NHY of direct light in the Keter.

Keter of Keter is its own phase, and the nine lower Sefirot are passing lights.112. Although it is only the Keter in them that is considered its own phase, the other nine Sefirot in it are but passing lights there. In other words, they are lower lights that have acquired their place there through passing from Ein Sof to the Sefirot below Keter. Yet, since they are in Keter, the highest Sefira, namely their inner Keter, necessarily, in and of itself, contains the nine inner Sefirot below it, too. Because these nine Sefirot are below it, they must have passed through it. Because they passed through it, they must have acquired their place in it, for there is no absence in the spiritual, just as we have said about the general ten Sefirot. It turns out that now this inner Keter itself also has ten inner of inner Sefirot that are nine of direct light, KHB HGT NHY, and one of reflected light, the light of Malchut, as mentioned regarding the Keter of the general ten Sefirot.

Hochma in Keter, too, necessarily consists of eight Sefirot of direct light, and two of reflected light.113. Likewise, when you examine the inner Sefira of Hochma from the ten inner Sefirot of the general Keter, called Hochma of Keter, by necessity, it now contains ten inner of inner Sefirot by the same manner we mentioned regarding the inner Keter. Because all eight inner Sefirot of the general Keter of direct light below her must have passed through that inner Hochma from above downward, having passed through her, they have necessarily acquired their place in her, in addition to the two Sefirot of reflected light, meaning from the light of the inner Malchut, which also passed through that inner Hochma from below upward. These are her own part of the reflected light and the part of the reflected light that belongs to the inner Keter. Thus, there are ten inner of inner Sefirot in the inner Hochma in the inner ten Sefirot of the general Keter, as well, as it is in the general Hochma of the general ten Sefirot.

Bina in Keter has seven Sefirot of direct light and three Sefirot of reflected light.114. Also, when you examine the inner Bina in the ten inner Sefirot of the general Keter, called Bina of Keter, you will also find that it necessarily contains ten inner of inner Sefirot, as we have seen in the above-mentioned inner Hochma. This is because all six inner Sefirot HGT NHY of direct light of the general Keter below her, necessarily passed from above downward through that inner Bina and acquired their place in her. Now, together with Bina herself, they are seven Sefirot of direct light. Also, the three inner Sefirot of reflected light passed through that Bina from the inner Malchut of the general Keter from below upward, meaning her own part of the reflected light, the part of the reflected light of the inner Hochma, and the part of the reflected light of the inner Keter. Thus, there are ten inner of inner Sefirot in the inner Bina in the ten Sefirot of the general Keter, as is written concerning the general Bina in the general ten Sefirot.

Hesed in Keter also has six Sefirot of direct light and four of reflected light, and so on in the same manner.115. In the exact same manner, you find ten inner of inner Sefirot in the inner Hesed in the inner ten Sefirot in the general Keter. They are six of direct light, HGT NHY from above downward, and four of reflected light, from Hesed and above up to Keter. In the exact same manner, you will find ten inner of inner Sefirot in Gevura, etc., through the inner Malchut in those ten Sefirot, called Malchut of Keter.

116. You might ask: In the ten inner Sefirot of the above-mentioned general Keter, there is no reflected light that rose from the general Malchut, but only Nefesh, meaning the last part of the reflected light, the smallest of the entire ten Sefirot of reflected light (Item 112), so how can we say that that small part of reflected light has now expanded by itself into ten new Sefirot of reflected light, to the point of completing in each inner Sefira, all the inner of inner Sefirot that they need in order to complete their number to ten Sefirot?

The Nefesh of reflected light in the general Keter is necessarily divided into the clothing of the ten inner Sefirot in Keter.117. Indeed, the answer is that it is ultimately necessary for that part of Nefesh of the inner reflected light that rose from Malchut to the general Keter to have clothed all nine inner Sefirot in the general Keter. Otherwise, these nine Sefirot of direct light would not have been captured and shone in the Partzuf at all, for it is known that direct light cannot connect with a Partzuf, except through the vessels of reception of the reflected light. Since that light of Nefesh clothed the nine inner Sefirot of Keter, we necessarily find that in passing from below upward, it completed each and every one of those inner Sefirot to the number ten inner of inner Sefirot that it lacked. It gave Hochma the two lights that she is missing: one light for her own clothing, and another light in passing, to clothe the Keter. It gave three to Bina and four to Hesed, as explained above.

It is likewise in the ten inner of inner Sefirot in the general Hochma. Keter of the inner of inner in Hochma has nine Sefirot of direct light and one of reflected light.118. Just as we have explained the ten inner of inner Sefirot in the ten inner Sefirot in the general Keter, so we will explain the ten inner of inner Sefirot in each and every one of the ten inner Sefirot of the general Sefira of Hochma. In Keter of the ten inner Sefirot of the general Hochma, called Keter of Hochma, you necessarily find ten inner of inner Sefirot, which are its own light, and the inner eight Sefirot Bina, HGT NHY, which passed through it from above downward, thus nine, and one reflected light that rose from the inner Malchut of the general Hochma. Thus, you have ten inner of inner Sefirot in the Keter of the general Hochma.

Hochma of the inner of inner in Hochma has eight of direct light and two of reflected light.119. Likewise, the inner Hochma in the ten inner Sefirot of the general Hochma, called Hochma of Hochma, has eight of direct light from above downward, and two of reflected light from below upward. Similarly, the inner Bina in the inner ten Sefirot of the general Hochma has seven of direct light from above downward, and three of reflected light from below upward. So it is in Hesed, and so it is in Gevura, etc., through the inner Malchut in those ten Sefirot of the general Hochma, called Malchut of Hochma. She, too, has ten inner of inner Sefirot of reflected light, meaning because she necessarily clothes all the inner ten Sefirot of the general Hochma and sends them her illuminations. Thus, you find that they all necessarily passed through her and acquired their place within her.

120. Just so, the ten inner of inner Sefirot of Bina are discerned in the inner Bina, and likewise in the inner Hesed, inner Gevura, through the inner Malchut, and there is no need to elaborate further on this. Instead, we will explain one more Sefira from the inner of inner ones so as to show how it, too, in and of itself, is discerned by the same necessity as ten Sefirot in itself, which are now ten inner Sefirot of the inner of inner.

121. When we examine Bina of the inner of inner, which is, for instance, one Sefira of the ten inner of inner Sefirot in the inner Hochma in the ten Sefirot of the general Hochma, called Bina in Hochma of Hochma. Here, too, we find that she has ten Sefirot of her own, according to the same principle, meaning seven of direct light that passed through her from above downward, and three of reflected light that passed through her from below upward.

122. We can elaborate and make such discernments indefinitely, for whenever you take any Sefira, even after it has been divided a thousand times, that Sefira still comes from an order of ten Sefirot. Thus, some of those ten Sefirot have necessarily passed through that Sefira from above downward, and some of them passed from below upward. By this, those ten Sefirot have necessarily acquired their place in that Sefira for all eternity, as we have explained above. Thus, in that Sefira you necessarily have all ten Sefirot.

123. However, know that even when you divide the ten into ten, and the second ten to a third one, and so on, do not think that all the Sefirot remain equal. Rather, they change significantly as they divide, and one is not equal to the other since the lights of direct light never come in their place, as the Sefirot divide, except in Keter. Thus, in Hochma there are only eight of direct light, meaning from Hochma and below, and two of reflected light, Yesod and Malchut.Therefore, the eight lights of direct light come in the more refined vessels, from Keter to Hod, and the two of reflected light in Yesod and Malchut. It follows that the light of Hochma comes in the vessel of Keter, and the light of Bina in the vessel of Hochma, etc., through the light of Yesod in the vessel of Hod. Thus, all the lights of direct light do not come in their place, and only the reflected light always comes in its place: The reflected light of Yesod comes in the vessel of Yesod and the reflected light of Malchut in the vessel of Malchut of Malchut.

124. Similarly, Bina has only seven lights of direct light, which are received in the more refined vessels, since any receiver receives in the more refined thing, meaning from Keter to Netzah. It follows that the light of Bina is in the vessel of Keter, and the light Hesed is in Hochma, down to the light of Yesod in the vessel of Netzah. Only the three lights of reflected light come in their place: the lights of Hod, Yesod, Malchut, in the vessels of Hod, Yesod, Malchut.

125. According to the above, there is a big difference between the inner Bina of Keter, the inner Bina of Hochma, and the inner Bina of Bina, etc. Only in Bina of Keter is the light of Bina in her own vessel. Conversely, in Bina of Hochma, there is only the light of Hesed in the vessel of Bina, and in Bina of Bina, there is only light of Gevura in the vessel of Bina. This is the case with all of them. Thus, one is not like the other.

126. We can discern changes in the manner of division even in the lights of reflected light, which do not change their places. This is so because wherever there is reflected light, illumination from direct light spreads to it. Therefore, in Yesod of Hochma, for example, illumination from the direct light of Hod of Hochma spreads to it. However, in Yesod of Bina, illumination from Netzah of Bina spreads to it, since there is no direct light in Hod of Bina.

127. The exception to the aforementioned rule is if you divide only the general Sefira. That is, if, for example, you take the general Sefira of Bina, and divide it from ten to ten, meaning divide the inner of inner Bina from the ten Sefirot of the inner Bina of the ten Sefirot of the general Bina, called Bina of Bina of Bina, they will all be equal, without any difference, for you will find in all of them the seven of direct light in the seven upper vessels KHB HGT Netzah, and three of reflected light in the three bottom vessels, Hod, Yesod, Malchut. It is likewise even after a thousand divisions, and likewise in the rest of the Sefirot.