READING: BETWEEN AFTER MIDNINGHT AND DAWN THURSDAY

Baal HaSulam. Study of the Ten Sefirot. Vol. 1. Part 3. Chapter 1, item 4

Chapter One

Explains the four phases in the coarseness, which are the four vessels and their root; containing eight issues:

1. The Sefirot of all the worlds have self and vessels. 2. The light of Ein Sof first expanded as vessels, and then the lights clothed them. 3. The expansion of the light implies a greater coarseness than before, meaning the light grew coarser and became ten vessels. 4. A screen is made in the vessel of Malchut. 5. This screen separates the world of Atzilut and the world of Beria. 6. The coupling by striking of the light of Ein Sof in the screen that raises reflected light from below upward. 7. To the place that the light Ein Sof reaches, regarded as the world of Atzilut. 8. Four phases in the coarseness of the upper light: a) In its expansion from Keter to Hochma; b) In its expansion to Bina, where distancing is added to it; c) In its expansion to ZA, where a window and a narrow foramen were made in it; d) In its expansion to Malchut, where a narrow foramen and a distancing were made in it.

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There is self and vessels. The light of Ein Sof expanded first as vessels. Afterward, the lights clothed them, which are the self.

1. All the worlds (1) have self (2) and vessels (3). First (4) expanded (5) Ein Sof (6) as ten Sefirot of Atzilut, as vessels. That is because expansion (7) indicates a greater coarseness of light than before (8).

It turns out that these ten Sefirot are ten vessels that were created by the expansion of Ein Sof itself, except now the light became coarser, and vessels were made through the expansion(9). After this expansion, by which ten vessels were made, the self of Ein Sof clothed inside of them(10). This is the meaning of self and vessels.

Inner Light

1. There are five worlds, called: Adam Kadmon, Atzilut, Beria, Yetzira, Assiya. The word Olam [world] comes from the word He’elem [concealment] because each time, the light of Ein Sof becomes more concealed in them, as the ARI will explain henceforth.

2. See Table of Questions, Part 2, item 56.

3. See Table of Questions, Part 1, item 25.

4. Meaning the very beginning of every single world.

5. See Table of Questions, Part 2, item 14.

6. Meaning it is unattainable. It is called Ein Sof to indicate that the Sefira of Malchut that ends and stops all the degrees does not make an end and a stop here on the upper light (See Table of Questions, Part 1, item 40). Quite the contrary, the bestowal of the light begins in it.

7. Expansion indicates the light growing coarser than it was in the Emanator. Otherwise, in would that light exit the Emanator and merit the name “expansion of light” from it outwards? Growing coarser is the disparity of form that the light acquires because it becomes an emanated being (see Inner Observation, Part 2, item 5).

8. See above Inner Observation Part 2, item 5.

9. It teaches us that the vessels are consequences of the light itself. That is because as the light expands to the emanated being, it descends by four phases HB ZON, until it causes the will to receive in the emanated being, and it is this desire that is phase four, which is the essence of the vessel of the emanated being. It is the coarseness that the light acquired during its expansion.

However, the first three phases merely cause phase four to appear. The inevitability and the order of these four phases were explained in the previous parts and it is needless to elaborate on them here, too (see Part 1, chapter 1, item 50).

10. Clothing is like concealment. That is because the clothes hide the one who wears them, yet it is done because of his desire to be seen. Without the correction of this concealment, it is impossible for him to become revealed. For this reason, he hides himself in it and is revealed by it.

Such a correction is always called clothing or garment. Thus, the garment is used for two things: concealment and revelation.

It is the same with our matter because it is impossible to attain the light in the lower ones without a vessel. Hence, the light clothes and becomes concealed in a vessel, so the lower one may attain it by that vessel it is clothed in, and examine it closely.

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The correction of the screen to detain the upper light from expanding in the vessel of Malchut separates the world of Atzilut from the rest of the worlds.

2. When the above expansion reached the Malchut of Atzilut₍₂₀₎, the Upper Emanator saw that the lower ones do not have the strength to receive that light₍₃₀₎ should it expand further. Then, when the tenth vessel of Atzilut was completed₍₄₀₎, one screen and curtain was made there₍₅₀₎, separating Atzilut from the rest of the worlds below it ₍₆₀₎.

Inner Light

20. This means that after the light had expanded in the first three phases, called: Hochma, Bina, ZA, and after it completed its expansion in ZA, it came to expand in phase four, called Malchut. The light cannot expand in Malchut before it expands in the three former phases, for they cause one another by way of cause and consequence.

30. Because the force of the restriction rides over phase four, which is the lowest of them all, phase four does not have the strength to receive light (see Table of Topics, Part 1, item 81, and Part 1, chapter 2, item 2).

40. That refers to phase four, called Malchut. By that he tells us that we should note that the vessel of Malchut and the screen in it are two separate matters. The vessel of Malchut is a light that grew coarser into phase four, upon which rides the force of the restriction. The screen and the curtain upon her were erected in her later (see Table of Questions, Part 2, item 43).

50. The screen and curtain are one thing. It means that a detaining force was made there, like a protective partition above ‎Malchut, so that the upper light would not break into her (see Table of Questions, Part 2, item 43).

60. It means that this screen not only protects Malchut, as mentioned above, but also separates the world of Atzilut from the rest of the worlds.

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By the power of the striking of the light of Ein Sof in the screen, the light returned upward as reflected light that clothes the upper light. Up to the place where the line of the light of Ein Sof reaches, it is called the world of Atzilut.

3. Then the light of Ein Sof that expands up to there struck that screen ₍₇₀₎. By the power of the striking of the descent ₍₈₀₎, it struck it and returned upward as reflected light to its place ₍₉₀₎. Then the world of Atzilut was completed in its vessels ₍₁₀₀₎ and the light of Ein Sof clothed them once more as self ₍₂₀₀₎. Thus, ₍₃₀₀₎ up to the place where the light of Ein Sof reaches by this manner, it is called the world of Atzilut, ₍₄₀₀₎ because it is the light itself, but after it became coarse.

Inner Light

70. The encounter of the upper light with the screen is likened to two hard objects where one of them is trying to break the other’s boundary. The other stands firmly against the first and prevents the first from trespassing. Such an encounter is called striking.

In contrast, when two liquids meet, they do not prevent each other from trespassing and mixing; hence there is no striking between them. The same applies to two supple objects; their striking is not really felt because they let each other permeate the other’s boundary and push their outer shell to some extent.

However, with hard objects, one does not let the other move it from its boundary even a little. Consequently, their encounter is perceived as striking.

Since the restriction was primarily done by the emanated being and not at all by the Emanator, the light of Ein Sof is not at all meticulous about that restriction in Malchut. Instead, it extends and descends to expand in Malchut, too. Moreover, it does so forcefully, because Ein Sof filled phase four, too, before the restriction (see Part 1, chapter 1, item 20 and item 50). For that reason it has no reason to change its way and it always descends to fill the vessel of Malchut with its light.

However, the screen and curtain erected in Malchut detain it and stop the light, not letting it expand within even a bit, which is why we find that “the light of Ein Sof that expands to there struck that screen (see Table of Questions, Part 2, item 43).”

80. Has been explained in the above item.

90. That measure of light that should have been received in Malchut, which she did not receive due to the detainment of the screen, that entire measure rose back up and clothed all three phases of the upper light up to Hochma. This is regarded as the “place” of that reflected light. This is the meaning of the words of the ARI “returned upward as reflected light to its place” (see Inner Observation, Part 2, item 62).

100. That is because the ascent of the reflected light and its clothing of the upper light from above downward make the vessels for the upper light.

200. After the reflected light rose back up, the light of Ein Sof clothed this reflected light as self that is clothed in the vessels.

300. Meaning up to ‎the screen in the vessel of Malchut, because the screen pushed it back up and did not let it expand further.

400. He wishes to say that the force of detainment in the screen did not act on the Sefirot of Atzilut above Malchut at all, but only from Malchut downward. This is why the light of Ein Sof expands down to the screen in Malchut as Atzilut, without any detainment. However, the light of Ein Sof that sparkles and passes through the screen downward is greatly diminished because of this and is no longer regarded as the actual light of Ein Sof.

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There are four phases in the coarseness of the upper light: 1) Reception from the upper one, which is Hochma. 2) Distancing from Hochma, which is Bina. 3) Window and narrow foramen, which is ZA. 4) Distancing from Hochma and a narrow foramen, which is Malchut.

4. The matter of the light becoming coarser ₍₁₎ is because he who sees a very great light cannot tolerate it, unless through distancing or a screen, or both. However, the Ein Sof shines in the Keter of Atzilut ₍₂₎ without any screen and distancing at all. This is why Keter is called Ein Sof.

Hochma receives through Keter ₍₃₎ but Bina receives the light of Ein Sof through distancing ₍₄₎, since now the Ein Sof is far from her and she can receive it ₍₅₎. ZA receives the light only through a window and a narrow foramen ₍₆₎. The self of the light passes through that window without any screen, but there is no broad passage, only a very narrow one.

However, he is near ₍₇₎ because there isn’t a great distance between Bina and ZA ₍₈₎. Nevertheless, Nukva of Zeir Anpin receives her light through the foramen and window as does ZA, but it is in distancing ₍₉₎.

Inner Light

1. This coarseness has already been explained. It does not appear in the light at once, since it is opposite from the light. Instead, it cascades down from the refined to the slightly coarser and from there to the coarser still, until it completes its coarseness, called phase four, or Malchut.

These four phases are called: Hochma, Bina, ZA and Malchut and must be present in every emanated being. The reason for the necessity and the definition of these four phases has been explained thoroughly above (Part 1, chapter 1, item 50). Study there, for I rely on it, and I do not bring it here due to its length, though every word of it is very needed here.

2. Every world and every Partzuf, wherever it is, must receive its abundance from Ein Sof. Hence, the induction of Ein Sof that is ascribed to a certain world or Partzuf is called the Keter of the world and the Keter of the Partzuf. It is also called the Emanator of that world.

It is written, “the Ein Sof shines in Keter of Atzilut.” It means that there is an induction of Ein Sof there, with respect to the world of Atzilut. This is why Keter is called Ein Sof or Emanator.

3. The expansion of the light of Ein Sof that extends first from the Keter to the world is called light of Hochma. It is necessary that the desire to receive the light will be immediately incorporated in that light of Hochma, for otherwise the light of Ein Sof would not be regarded as expanding.

However, this will to receive is not really regarded as disparity of form and coarseness because this will to receive came to her from the upper force, meaning from Keter. This is because the will to bestow in the Keter necessitates the will to receive in Hochma.

That is the meaning of the words of the ARI “Hochma receives through Keter.” It means that the reception in Hochma came to her from Keter and by its power. Thus, the coarseness due to that will to receive is very faint, and it is called phase one.

4. Hochma becomes coarser as it expands because when she completes her expansion, the desire in her intensifies and she draws light of Hassadim from Ein Sof and distances herself from the light of Hochma (see Part 1, chapter 1, item 50). Because this intensification was made by her own awakening and not by an upper force, that desire is regarded as little coarseness, but more than the coarseness in Hochma.

It is therefore necessary that due to this change, she became a separate phase from Hochma, called Bina or phase two. This is the meaning of the ARI’s words “Bina received the light of Ein Sof through distancing,” since this coarseness of phase two is called distancing, for she distanced herself from receiving the light of Hochma, in order to receive the light of Hassadim.

This intensification of the desire is still not regarded as complete coarseness because it comes from a desire to bestow and equivalence of form with the Emanator (see Part 1, chapter 1, item 50). However, it is coarser than phase one because the entire desire in phase one is not hers but comes from Keter. Phase two already acts out of her own intensification of desire, and that is why phase two is regarded as the root of the complete will to receive, for by ‎ that she is regarded as coarser than phase one.

5. After Bina awakened to draw light of Hassadim from the Emanator, she grows far from the light of Hochma. Otherwise she would not have been able to receive the light of Hassadim, because light of Hochma is drawn by the will to receive, and light of Hassadim is drawn by the will to bestow (see Part 1, chapter 1, item 50).

Thus, phase one and phase two are opposite to one another from the beginning of their emanation. That is why the ARI writes, “now the Ein Sof is far from her and she can receive it.” It means that she grew far and became a third degree from Ein Sof, which is the medium between Bina and Ein Sof.

She left it because now that she distanced the light of Hochma and became a third degree, Hochma being phase one, second to Ein Sof, and Bina being phase two and third from Ein Sof, she could now receive the light of Hassadim that she drew. Had she not distanced herself to a third degree, she would not have been able to receive.

We must know that the word “far” is a term that indicates diminution of obtainment of Hochma, as it is written, “I said: ‘I will get wisdom’; but it was far from me.” It is also the meaning of the verse, “And his sister stood afar,” and there is no reason to discuss it any further.

6. Bina also becomes coarser at the end of her expansion because she distances the light of Hochma from her. It is known that light of Hochma is the primary vitality and essence of the emanated being. Thus, at the end of her expansion, the desire to receive illumination of Hochma into the light of Hassadim intensified in her.

Because all the difference between spirituals is due to the disparity of form, this new illumination emerged, meaning the light of Hassadim within which there is ‎ an illumination of Hochma, and acquired a separate name, being Zeir Anpin. It is called by that name because light of Hochma is called light of the face, as it is written, “A man’s wisdom makes his face shine.” Because it has no more than illumination of Hochma, but its essence is only the light of Hassadim of Bina, it is called Zeir Anpin, meaning “Small Face,” indicating a small amount of light of Hochma.

It is also called phase three. Its coarseness is called “a window and a narrow foramen” because it has explained above (Part 1, chapter 2, item 70) that a screen that appears in the upper one because of the incorporation of the lower one in it is called window. That is because it has no judgments, but only a reason for the illumination, like a window.

Because any coarseness and screens in Atzilut come from the incorporation of BYA in it, the coarseness of ZA is called a window for the illumination of the light of Gadlut, and the name “narrow foramen” is given to the illumination of Katnut. However, phase two is not even called a window, but a distancing.

7. Meaning, it does not have the same distancing of Hochma that exists in Bina, because the only difference between him and Bina is that he has an illumination from the light of Hochma. That is why the ARI writes, “However, he is near,” meaning there is no distancing in him.

8. The expansion of light of Bina to phase three, which is ZA, does not cause distancing. On the contrary, it causes nearing of Hochma. It has already been explained that “near” and “far” are definitions of Hochma.

9. Meaning, after the three phases of coarseness expanded fully to the point that ZA expanded fully, the complete will to receive that is fit for reception had awakened. It is called phase four, or Malchut, or Nukva of ZA (see Part 1, chapter 1, item 30), and in it was the restriction.

Thus, from the restriction onward this phase four no longer receives the light of Ein Sof. Hence, her phase of coarseness is called distancing. She too has two degrees called window and narrow foramen as in ZA. The bestowal of Gadlut is called a window, and the bestowal of Katnut is called a narrow foramen.

There is a big difference between the distancing in phase two and the distancing in phase four: The distancing of phase two is a voluntary distancing, as it says, “because He delights in mercy,” meaning she wants Hassadim and not Hochma. The distancing of phase four, however, is a forced distancing, due to the screen that was erected in phase four.