The Second Gate

Branch 1

שער ב ענף א

The Emanation of the Ten Sefirot Within the Igulim [Circles], and It Contains Three Branches

[2:1] The unfolding of the ten Sefirot by way of circles, their matter is this (הִשְׁתַּלְשְׁלוּת הַי״ס דֶּרֶךְ עִגּוּלִים עִנְיָנָם הוּא זֶה), that it is already known (שֶׁכְּבָר נוֹדַע), that the lowest part of the five levels of the soul (שֶׁהַחֵלֶק הַתַּחְתּוֹן שֶׁבְּחָמֵשׁ מַדְרֵגוֹת הַנְּשָׁמָה), which is the Nefesh (שֶׁהִיא הַנֶּפֶשׁ), as is known (כַּנּוֹדָע), from it were extended the ten Sefirot of circles at first (מִמֶּנָּה נִתְפַּשְּׁטוּ הַי״ס דְּעִגּוּלִים בָּרִאשׁוֹנָה), by way of the line and the conduit (דֶּרֶךְ הַקַּו וְהַצִּנּוֹר), from the side of the Ein Sof (מִפְּאַת הָא״ס), like the lower material human (כְּדִמְיוֹן אָדָם תַּחְתּוֹן הַחוֹמְרִי), who at first has the aspect of Nefesh (שֶׁבַּתְּחִלָּה יֵשׁ לוֹ בְּחִינַת נֶפֶשׁ), and afterward merits and acquires the aspect of Ruach (וְאַחַר כָּךְ זוֹכֶה וְקוֹנֶה בְּחִינַת רוּחַ), afterward the level of Neshamah [Soul], etc (אַחַר כָּךְ מַדְרֵגַת נְשָׁמָה וְכוּ׳). And this order was above as well (וְהַסֵּדֶר הַזֶּה הָיָה לְמַעְלָה גַּם כֵּן), for at first the ten Sefirot of circles were emanated (כִּי בָּרִאשׁוֹנָה נֶאֶצְלוּ י״ס דְּעִגּוּלִים), in the aspect of vessels and in the aspect of the essence and spirituality within them (בִּבְחִינַת כֵּלִים וּבִבְחִינַת עַצְמוּת וְרוּחָנִיּוּת שֶׁבְּתוֹכָם), from the aspect of the levels of Nefesh alone (מִבְּחִינַת מַדְרֵגוֹת נֶפֶשׁ לְבַד). And afterward they returned and were emanated (וְאַחַר כָּךְ חָזְרוּ וְנֶאֶצְלוּ), the aspect of the ten Sefirot by way of the Kav ha-Yosher [Line of Uprightness] (בְּחִינַת הַי״ס דֶּרֶךְ קַו הַיּוֹשֶׁר), like the form of Adam, as mentioned above (כְּמַרְאֵה אָדָם כַּנַּ״ל). And they too include two aspects (וְגַם הֵם כּוֹלְלִים ב׳ בְּחִינוֹת): vessels and the spiritual essence within them (כֵּלִים וְעַצְמוּת הָרוּחָנִיּוּת שֶׁבְּתוֹכָם), in a higher level (בִּבְחִינַת מַדְרֵגָה יוֹתֵר עֶלְיוֹנָה), which is called the level of Ruach (הוּא הַנִּקְרָא מַדְרֵגַת רוּחַ), which is above the level of Nefesh (שֶׁהוּא לְמַעְלָה מִמַּדְרֵגַת הַנֶּפֶשׁ). And it is found (וְנִמְצָא), that the aspect of the ten Sefirot of circles (שֶׁבְּחִינַת הַי״ס דְּעִגּוּלִים), is the level of Nefesh with the vessels associated with it (הֵם מַדְרֵגַת נֶפֶשׁ עִם הַכֵּלִים הַמְיֻחָסִים לָהֶם), and the aspect of the ten Sefirot of Yosher like the form of Adam, which were emanated afterward (וּבְחִינַת הַי״ס דְּיוֹשֶׁר כְּמַרְאֵה אָדָם שֶׁנֶּאֶצְלוּ אַחַר כָּךְ), is the level of Ruach with the vessels associated with it (הוּא מַדְרֵגַת הָרוּחַ עִם הַכֵּלִים הַמְיֻחָסִים לָהֶם).

And behold, the aspect of the vessels mentioned above (וְהִנֵּה בְּחִינַת הַכֵּלִים הַנַּ״ל), it has already been indicated (כְּבָר נוֹגַע), that the organ of the liver is the dwelling of the Nefesh (שֶׁאֵבֶר הַכָּבֵד הוּא מִשְׁכַּן הַנֶּפֶשׁ), and the heart is the dwelling of the Ruach (וְהַלֵּב מִשְׁכַּן הָרוּחַ), and the brain is the dwelling of the Neshamah [Soul] (וְהַמּוֹחַ מִשְׁכַּן הַנְּשָׁמָה), and this is not the place to explain the details of these matters (וְאֵין כָּאן מָקוֹם בֵּאוּר פְּרָטִים אֵלּוּ). It is further necessary to inform additional principles, and they are these (עוֹד צָרִיךְ לְהוֹדִיעַ כְּלָלִים אֲחֵרִים הֲלֹא הֵם אֵלּוּ): know (דַּע), that the aspect of the essence and spirituality which clothes within the aforementioned vessels (כִּי בְּחִינַת עַצְמוּת וְרוּחָנִיּוּת אֲשֶׁר מִתְלַבֵּשׁ תּוֹךְ הַכֵּלִים הַנַּ״ל), is that which is always mentioned by us in this composition as the aspect of hidden lights (הֲלֹא הוּא הַנִּזְכָּר תָּמִיד אֶצְלֵנוּ בְּחִבּוּרֵנוּ זֶה בְּחִינַת אוֹרוֹת נֶעְלָמִים).

And behold, these lights are of two aspects (וְהִנֵּה הָאוֹרוֹת הָאֵלּוּ הֵם בּ׳ בְּחִינוֹת): one is called Inner Light (א׳ נִקְרָא או״פ), which clothes within the vessels (הַמִּתְלַבֵּשׁ תּוֹךְ הַכֵּלִים). And the second is called Surrounding Light (וְהַב׳ נִקְרָא או״מ), and it surrounds it (וְסוֹבֵב עָלָיו), for due to the great extent of its expansion (שֶׁמֵרֹב גֹּדֶל הַאֲרָכָתוֹ), the vessel cannot clothe it and receive its power within it (אֵין הַכְּלִי יָכוֹל לְהַלְבִּישׁוֹ וּלְקַבֵּל כֹּחוֹ בְּתוֹכוֹ). And that light remains surrounding and encompassing it from without (וְנִשְׁאָר אוֹר הַהוּא מַקִּיף וְסוֹבֵב עָלָיו מִבַּחוּץ). And there is no light in the world that does not include these two aspects (וְאֵין לְךָ שׁוּם אוֹר בָּעוֹלָם שֶׁאֵינוֹ כּוֹלֵל בּ׳ בְּחִינוֹת אֵלּוּ), which are Inner Light and Surrounding Light (שֶׁהוּא או״פ וְאו״מ). And likewise, regarding the aspect of the vessels (וְכֵן בְּחִינַת הַכֵּלִים), there is no vessel in the world that does not have two aspects like the above (אֵין לְךָ שׁוּם כְּלִי בָּעוֹלָם שֶׁאֵין לוֹ בּ׳ בְּחִינוֹת עַל דֶּרֶךְ הַנַּ״ל). Namely (הֲלֹא הוּא): the aspect of the inner dimension of the vessel (בְּחִינַת פְּנִימִיּוּת הַכְּלִי), where there is the cleaving and clothing of this Inner Light within it (שֶׁשָּׁם הִתְדַּבְּקוּת וְהִתְלַבְּשׁוּת או״פ הַזֶּה בְּתוֹכוֹ). And further, it has the aspect of the outer dimension of the vessel (וְעוֹד יֵשׁ לוֹ בְּחִינַת חִיצוֹנִיּוּת הַכְּלִי), upon which from without the Surrounding Light mentioned above surrounds and encompasses (אֲשֶׁר עָלָיו מִבַּחוּץ סוֹבֵב וּמַקִּיף או״מ הַנַּ״ל).

It is found, in brief (נִמְצָא דֶּרֶךְ קָצָרָה), that the light, which is the aspect of the spiritual essence (שֶׁהָאוֹר הוּא בְּחִינַת עַצְמוּת הָרוּחָנִיּוּת), is divided into two levels (מִתְחַלֵּק לִבְ׳ מַדְרֵגוֹת), and they are Inner Light and Surrounding Light (וְהֵם או״פ וּמַקִּיף). And in this same manner (וְעַל דֶּרֶךְ זֶה), the aspect of the vessels also is divided into two levels (בְּחִינַת הַכֵּלִים גַּם הוּא מִתְחַלֵּק לִבְ׳ מַדְרֵגוֹת), and they are the inner dimension of the vessels and the outer dimension of the vessels (וְהֵם פְּנִימִיּוּת הַכֵּלִים וְחִיצוֹנִיּוּת הַכֵּלִים). And these principles have already been explained (וּכְבָר נִתְבָּאֵר כְּלָלִים אֵלּוּ).

The general principle that emerges is this (הַכְּלָל הָעוֹלֶה), that from the beginning of everything (שֶׁמִּתְּחִלַּת הַכֹּל), the ten Sefirot were emanated by way of circles (נֶאֶצְלוּ הַי״ס דֶּרֶךְ עִגּוּלִים). Behold, they are divided and include (הֲלֹא הֵם מִתְחַלְּקִים וְכוֹלְלִים), the aspect of ten Sefirot of vessels that are circular (בְּחִינַת י״ס דְּכֵלִים מְעוּגָּלִים), in the form of circles (בְּצִיּוּר עִגּוּלִים). And in each and every one of those vessels (וּבְכָל כְּלִי מֵהֶם), there is an inner dimension and an outer dimension (יֵשׁ פְּנִימִיּוּת וְחִיצוֹנִיּוּת). And within these vessels (וּבְתוֹךְ הַכֵּלִים הָאֵלּוּ), are clothed ten spiritual Sefirot (מִתְלַבְּשִׁים י״ס רוּחָנִיִּים), which are called lights of the aspect of Nefesh (הַנִּקְרָא אוֹרוֹת שֶׁל בְּחִינַת הַנֶּפֶשׁ). And additionally (וְעוֹד), there are ten Surrounding Lights upon them (י׳ אוֹרוֹת מַקִּיפִים עֲלֵיהֶם), in such a manner (בְּאוֹפֶן), that each and every one of those lights has within it Inner Light and Surrounding Light (שֶׁכָּל אוֹר מֵהֶם יֵשׁ בּוֹ או״פ וְאו״מ). And everything is by way of circles (וְהַכֹּל הוּא דֶּרֶךְ עִגּוּלִים), for the Inner Light is circular like a wheel (כִּי הָאו״פ הוּא עָגוֹל כְּעֵין גַּלְגַּל), and it is clothed within one vessel that is also circular (וְהוּא מְלוּבָּשׁ תּוֹךְ כְּלִי אֶחָד מְעוּגָּל גַּם הוּא). And upon this vessel (וְעַל כְּלִי זֶה), the Surrounding Light is upon it (או״מ עָלָיו), and it too is circular (וְגַם הוּא עָגוֹל), like the likeness of a wheel that surrounds (כְּדִמְיוֹן גַּלְגַּל סוֹבֵב). And likewise all the ten Sefirot of circles are in this manner (וְכֵן כָּל י״ס דְּעִגּוּלִים עַל דֶּרֶךְ זֶה), like the likeness of the firmaments and the spheres, as is known (כְּדִמְיוֹן הָרְקִיעִים וְהַגַּלְגַּלִּים כַּנּוֹדָע).

Afterward (אַחַר כָּךְ), the ten Sefirot of Yosher were emanated (נֶאֶצְלוּ הַי״ס דְּיוֹשֶׁר), like the form of an upright human (כְּמַרְאֵה אָדָם יָשָׁר), and they are more exalted than them (וְהֵם יוֹתֵר מְעוּלִּים מֵהֶם). And they too include (וְגַם הֵם כּוֹלְלִים), the aspect of ten Sefirot of vessels (בְּחִינַת י״ס דְּכֵלִים), and in each and every one of those vessels there is an inner dimension and an outer dimension (וּבְכָל כְּלִי מֵהֶם יֵשׁ בּוֹ פְּנִימִיּוּת וְחִיצוֹנוּת). And within these vessels (וּבְתוֹךְ אֵלּוּ הַכֵּלִים), are clothed ten spiritual Sefirot (מִתְלַבְּשִׁים י״ס רוּחָנִיִּים), and they are called lights of the aspect of Ruach (וְנִקְרָאִים אוֹרוֹת שֶׁל בְּחִינַת רוּחַ). And in each and every one of those lights (וּבְכָל אוֹר מֵהֶם), there is the aspect of Surrounding Light upon the vessel from without, around it (יֵשׁ בְּחִינַת או״מ עַל הַכְּלִי מִבַּחוּץ סְבִיבוֹ), and the aspect of Inner Light clothed within that vessel (וּבְחִינַת או״פ מִתְלַבֵּשׁ תּוֹךְ הַכְּלִי הַנַּ״ל). And everything is by way of uprightness, like the form of Adam (וְהַכֹּל בְּדֶרֶךְ יָשָׁר כְּמַרְאֵה אָדָם).

And behold (וְהִנֵּה), the introduction that I prefaced for you in this branch (הַהַקְדָּמָה שֶׁהִקְדַּמְתִּי לְךָ בְּעָנָף זֶה), behold it includes all the emanated, the created, the formed, and the made (הֲלֹא הִיא כּוֹלֶלֶת לְכָל הַנֶּאֱצָלִים וְהַנִּבְרָאִים וְנוֹצָרִים וְנַעֲשִׂים), in all the worlds (שֶׁבְּכָל הָעוֹלָמוֹת).

Branch 2

שער ב ענף ב

[2:2] After it has been explained to you, by way of generality, the matter of the ten Sefirot in every place that they are, how they are divided into many aspects (אַחַר שֶׁנִּתְבָּאֵר לְךָ דֶּרֶךְ כְּלָלוּת עִנְיַן י״ס בְּכָל מָקוֹם שֶׁהֵם אֵיךְ מִתְחַלְּקִים לְכַמָּה בְּחִינוֹת), we shall begin to explain in this branch (נַתְחִיל לְבָאֵר בְּעָנָף זֶה) the aspect of the levels of the worlds (בְּחִינַת מַדְרֵגוֹת הָעוֹלָמוֹת) that are within the aforementioned void (אֲשֶׁר בְּתוֹךְ הֶחָלָל הַנַּ״ל), and their order—how they are (וְסִדְרָן אֵיךְ הֵם).

Know (דַּע), that behold, the first lights (שֶׁהִנֵּה הָאוֹרוֹת הָרִאשׁוֹנִים), which were emanated by way of the thin line and the conduit mentioned above (אֲשֶׁר נֶאֶצְלוּ דֶּרֶךְ הַקַּו הַדַּק וְהַצִּנּוֹר הַנַּ״ל), and every aspect of what was emanated in this place of the void (וְכָל בְּחִינָה מַה שֶׁנֶּאֶצְלוּ בַּמָּקוֹם הַזֶּה שֶׁל הֶחָלָל), are many thousands and myriads of kinds of worlds (הֵם כַּמָּה אֲלָפִים וְרִבְבוֹת מִינֵי עוֹלָמוֹת). And we are not now in their explanation (וְאֵין אָנוּ עַתָּה בְּבֵאוּרָם), for time will not suffice to detail them all (שֶׁהַזְּמַן לֹא יַסְפִּיק לְפָרֵט אֶת כֻּלָּם). However, now we shall explain one detail (אָמְנָם עַתָּה נְבָאֵר פְּרָט אֶחָד), which includes this entire void (אֲשֶׁר הוּא כּוֹלֵל אֶת כָּל הֶחָלָל הַזֶּה), from which all the aforementioned worlds extend (אֲשֶׁר מִמֶּנּוּ מִתְפַּשְּׁטִים כָּל הָעוֹלָמוֹת הַנַּ״ל).

The first light, before all (הָאוֹר הָאֶחָד קֹדֶם לַכֹּל), which extended from the Ein Sof that surrounds everything (אֲשֶׁר נִתְפַּשֵּׁט מִן הָא״ס הַסּוֹבֵב אֶת הַכֹּל), are the ten Sefirot (הֵם י״ס), whose generality is called Adam Kadmon (אֲשֶׁר בְּחִינַת כְּלָלוּתָם נִקְרָא א״ק), by all the ancients (לְכָל הַקַּדְמוֹנִים). And the matter of this Adam Kadmon (וְעִנְיַן א״ק זֶה), is alluded to in hidden hints (נִרְמָז בְּרְמָזִים נֶעְלָמִים), in Sefer haZohar (בְּס״ה), and in the Tikkunim (וּבַתִּקּוּנִים). And due to its great concealment and the greatness of its level (וּלְרֹב הֶעְלָמוֹ וּלְגֹדֶל מַעֲלָתוֹ), they did not send forth a hand to engage in it openly (לֹא שָׁלְחוּ בוֹ יָד לְהִתְעַסֵּק בּוֹ בְּגָלוּי), except in intense concealment (כִּי אִם בְּהֶעְלֵם נִמְרָץ). And it was not mentioned except by way of hint and great concealment in most places (וְלֹא הוּזְכַּר אֶלָּא דֶּרֶךְ רֶמֶז וְהֶעְלֵם גָּדוֹל בְּרֹב מְקוֹמוֹת). And we shall mention a few of them (וַאֲנַחְנוּ נַזְכִּיר קְצָתָם).

Behold, one of them is in the book of the Tikkunim (הֲלֹא אֶחָד מֵהֶם הוּא בְּסֵפֶר הַתִּקּוּנִים), Tikkun 19, daf 45 (תִּקּוּן י״ט דְּמ״ה), and this is its language (וְזֶ״ל): “If so, it is known that there is an Adam Kadmon to all the ancients” (אִי הָכִי אִשְׁתְּמוֹדַע דְּאִית א״ק לְכָל הַקַּדְמוֹנִים). And in Tikkun 70, daf 132 (וּבְתִּקּוּן ע׳ דְּקל״ב), we find in the Mishnah in secrecy (אַשְׁכַּחְנָא בְּמַתְנִיתָא בְּסִתְרָא), “of secrets—the concealed of the concealed, that the Adam of Beri’ah, who is Adam Kadmon to all the ancients, that there is Adam, etc.” (דְּסִתְרִין טְמִירָא דְּטְמִירִין דְּאָדָם דִּבְרִיאָה דְּאִיהוּ א״ק לְכָל הַקַּדְמוֹנִים דְּאִית אָדָם וְכוּ׳). And in Tikkun 70, daf 119 (וּבְתִּקּוּן ע׳ דְּקי״ט), and this is its language (וְזֶ״ל): “A master craftsman, wondrous, embroidered and formed a form in the palace of Adam Kadmon to all the ancients, that there is Adam and there is Adam, etc.” (אָמּוּן מוֹפְלָא רָקַם וְצִיֵּר צִיּוּרָא בְּהֵיכָלָא דְּא״ק לְכָל הַקַּדְמוֹנִים דְּאִית אָדָם וְאִית אָדָם וְכוּ׳). And do not let it arise in your mind (וְאַל יַעֲלֶה בְּדַעְתְּךָ), that the ten Sefirot which are called by us the ten Sefirot of Atzilut (שֶׁי״ס הַנִּקְרָאוֹת אֶצְלֵנוּ י״ס דַּאֲצִילוּת), are more elevated and earlier in level (הֵם יוֹתֵר גְּבוֹהִים וְרִאשׁוֹנִים בְּמַעֲלָה), than all that was emanated (מִכָּל מַה שֶׁנֶּאֱצָל). For many, many worlds without end (כִּי כַּמָּה וְכַמָּה עוֹלָמוֹת לְאֵין קֵץ), preceded them (קָדְמוּ אֲלֵיהֶם). And due to their great concealment (וּלְרֹב הֶעְלָמָם), they were not mentioned in Sefer haZohar (לֹא הֻזְכְּרוּ בְּס״ה), except by wondrous hint (אֶלָּא בְּרֶמֶז נִפְלָא), as your eyes will see uprightly (כַּאֲשֶׁר עֵינֶיךָ תֶּחֱזֶינָה מֵישָׁרִים), in the three statements mentioned above (ג׳ מַאֲמָרִים הַנַּ״ל), and many like these (וְכָאֵלֶּה רַבִּים), as they wrote many statements (כַּאֲשֶׁר כָּתְבוּ כַּמָּה מַאֲמָרִים רַבִּים), at the end of Parashat Pekudei, daf 226 and 269 (בְּסוֹף פָּרָשַׁת פְּקוּדֵי דְּרכ״ו וְרס״ט), and Parashat Noaḥ daf 65 (וּפָרָשַׁת נֹחַ דְּס״ה). And this is its language (וְז״ל):

“Rabbi Shimon said: I raised my hands in prayer above, when the supernal will ascends above, etc (אָמַר ר״ש אֲרִימֵית יְדַי בִּצְלוֹ לְעֵילָא דְּכַד רְעוּתָא עִילָּאָה לְעֵילָא וְכוּ׳), and from the secret of supernal thought that is below, all of them are called Ein Sof (וּמֵרָזָא דְּמַחְשָׁבָה עִילָּאָה דְּלְתַתָּא כֻּלְּהוּ אִיקְרוּ א״ס). Also in Parashat Bereshit, daf 23a (גַּם בְּפָרָשַׁת בְּרֵאשִׁית דְּכ״ג ע״א), and it was also brought in the Tikkunim, Tikkun 70, daf 134 (וְהוּבָא גַּם כֵּן בְּתִקּוּנִים תִּקּוּן ע׳ דְּקל״ד), and this is its language (וְז״ל): Come and see how many supernal causes are hidden, which clothe and are compounded within the Sefirot, etc (תָּא חֲזֵי כַּמָּה עִלּוֹת אִינוּן סְתִימִין דְּאִינוּן מִתְלַבְּשִׁין וּמִתְרַכְּבִין בְּסְפִירָאן וְכוּ׳). And if you open the eyes of your intellect to be precise in all the words and the pleasant hints that are hinted to one who understands in the aforementioned statements (וְאִם תִּפְקַח עֵינֵי שִׂכְלְךָ לְדַיֵּק כָּל מִלּוֹת וּרְמָזִים הַנֶּחְמָדִים הַנִּרְמָזִים לַמֵּבִין בַּמַּאֲמָרִים הַנַּ״ל), you will marvel and be astonished (תִּפְלָא וְתִשְׁתּוֹמֵם), when you see how many levels upon levels without end or number (בִּרְאוֹתְךָ כַּמָּה מַדְרֵגוֹת עַל מַדְרֵגוֹת לְאֵין קֵץ וּמִסְפָּר), preceded these ten Sefirot that are called by us the ten Sefirot of Atzilut (קָדְמוּ לְאֵלּוּ י״ס הַנִּקְרָאוֹת אֶצְלֵנוּ י״ס דַּאֲצִילוּת). And the one who studies in this our composition (וְהַמְּעַיֵּן בְּחִבּוּרֵינוּ אֵלֶּה), if he merits (אִם יִזְכֶּה), will discern and know and stand upon their nature (יַבְחִין וְיֵדַע וְיַעֲמֹד עַל תְּכוּנָתָם). Also in Parashat Bereshit, daf 19 (גַּם בְּפָרָשַׁת בְּרֵאשִׁית דְּי״ט), and this is its language (וְז״ל):

And all that Kudsha Berikh Hu, needed to create the world and to rectify the world was with them, and all are brains within, and many Klipot, etc (וְכֻלָּא אִצְטְרִיךְ קֻדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי בְּעָלְמָא וּלְתַקָּנָא עָלְמָא בְּהוֹן וְכֻלְּהוּ מוֹחָא מִלְּגָאו וְכַמָּה קְלִיפִּין וְכוּ׳). And through this you will understand what was written above (וּבְזֶה תָּבִין מַה שֶּׁכָּתוּב לְמַעְלָה), how all the worlds are one within another and one envelops another (אֵיךְ כָּל הָעוֹלָמוֹת זֶה תּוֹךְ זֶה וְזֶה חוֹפֵף לָזֶה), and Ein Sof surrounds them all, as stated above (וְא״ס סוֹבֵב עַל כֻּלָּם כַּנַּ״ל).

And I cannot prolong this matter (וְלֹא אוּכַל לְהַאֲרִיךְ בָּזֶה). And I return to explain the aforementioned matter (וְאָחוֹזֵר לְבָאֵר עִנְיַן הַנַּ״ל): behold, the first ten Sefirot that were emanated before all the emanated beings (הִנֵּה הַי״ס הָרִאשׁוֹנִים שֶׁנֶּאֶצְלוּ טֶרֶם כָּל הַנֶּאֱצָלִים), are the ten Sefirot called Adam Kadmon to all the Primordials (הֵם י״ס הַנִּקְרָאִים א״ק לְכָל הַקַּדְמוֹנִים). And these ten Sefirot (וְי״ס אֵלּוּ), have ten Sefirot of vessels in the form of circles (יֵשׁ בָּהֶם י״ס כֵּלִים בְּצוּרַת עִגּוּלִים). And in each and every vessel among them (וּבְכָל כְּלִי מֵהֶם), there is an inner dimension and an outer dimension (יֵשׁ פְּנִימִיּוּת וְחִיצוֹנִיּוּת), and all of this is called vessels, as stated above in Branch One (וְהַכֹּל נִקְרָא כֵּלִים כַּנַּ״ל בְּעָנָף א׳). And within the aforementioned vessel (וּבְתוֹךְ הַכְּלִי הַנַּ״ל), there are ten Inner Lights clothed within ten vessels (יֵשׁ בּוֹ י׳ אוֹרוֹת פְּנִימִיִּים מִתְלַבְּשִׁים תּוֹךְ י׳ כֵּלִים). And additionally (וְעוֹד), there are ten other lights that surround (י׳ אוֹרוֹת אֲחֵרִים מַקִּיפִים), around the ten circular vessels mentioned above (סְבִיב י׳ עִגּוּלֵי הַכֵּלִים הַנַּ״ל). And the uppermost vessel that surrounds all nine vessels (וְהַכְּלִי הָעֶלְיוֹן הַסּוֹבֵב עַל כָּל ט׳ כֵּלִים), is called the Keter of Adam Kadmon (הוּא הַנִּקְרָא כֶּתֶר דְּא״ק). And the second vessel (וְהַכְּלִי הַבּ׳), which is within it and surrounds the remaining vessels (אֲשֶׁר בְּתוֹכוֹ הַסּוֹבֵב עַל הַכֵּלִים הַנִּשְׁאָרִים), is called the Chokhmah of Adam Kadmon (נִקְרָא חָכְמָה דְּא״ק). And likewise in this manner (וְכֵן עַל דֶּרֶךְ זֶה), until the tenth vessel (עַד כְּלִי הָעֲשִׂירִי), the innermost of them all (הַפְּנִימִיּוּת שֶׁבְּכֻלָּם), which is called the Malkhut of Adam Kadmon (הִיא הַנִּקְרֵאת מַלְכוּת דְּא״ק). And all of them are in the form of circles, one within another, as stated above (וְכֻלָּם בְּצוּרַת עִגּוּלִים זֶה בְּתוֹךְ זֶה כַּנַּ״ל).

And behold, these ten Sefirot of circles of this Adam Kadmon (וְהִנֵּה אֵלּוּ הַי״ס דְּעִגּוּלִים דְּא״ק הַזֶּה) fill the entire place of the aforementioned void (הֵם מְמַלְּאִים כָּל מְקוֹם הֶחָלָל הַנַּ״ל), which is within the interior of the Ein Sof (שֶׁבְּתוֹךְ אֶמְצָעוּת הָא״ס), as mentioned in Branch One (כַּנִּזְכָּר בְּעָנָף א׳). And behold, they encompass this entire void (וְהִנֵּה הֵם מַקִּיפִים כָּל הֶחָלָל הַזֶּה). However, there remains in the middle of these circles a place that is void and empty (אָמְנָם נִשְׁאָר בְּאֶמְצַע אֵלּוּ הָעִגּוּלִים מָקוֹם חָלָל וּפָנוּי), for the need of the other emanated beings (לְצֹרֶךְ שְׁאָר הַנֶּאֱצָלִים), which are also in the form of circles one within another (שֶׁהֵם גַּם כֵּן בְּצוּרַת עִגּוּלִים זֶה בְּתוֹךְ זֶה). And they are the aspect of lights that are drawn from the eyes of this Adam Kadmon (וְהֵם בְּחִינַת אוֹרוֹת הַנִּמְשָׁכִים מִן הָעֵינַיִם דְּא״ק זֶה), from the aspect of the Yosher within him (מִבְּחִינַת הַיּוֹשֶׁר שֶׁבּוֹ), which is like the form of a human, as will be explained with Hashem’s help (שֶׁהוּא כְּמַרְאֵה אָדָם כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳). And they are called the world of Nekudim [Points] (וְהֵם הַנִּקְרָאִים עוֹלַם הַנְּקוּדִים), which also have the form of circles one within another (אֲשֶׁר גַּם בָּהֶם יֵשׁ צִיּוּר עִגּוּלִים זֶה בְּתוֹךְ זֶה), and all of them stand within these ten circles of Adam Kadmon (וְכֻלָּם עוֹמְדִים תּוֹךְ אֵלּוּ י׳ עִגּוּלִים דְּא״ק).

In such a manner (בְּאוֹפֶן), that the ten circles of Adam Kadmon (שֶׁי׳ עִגּוּלִים דְּא״ק), are circular and encompass and surround (הֵם מִתְעַגְּלִים וּמַקִּיפִים וְסוֹבְבִים), all the other circles (כָּל שְׁאָר הָעִגּוּלִים), which are in all the worlds (אֲשֶׁר בְּכָל הָעוֹלָמוֹת). And all the other circles are enclosed within these (וְכָל שְׁאָר הָעִגּוּלִים הֵם מֻקָּפִים תּוֹךְ אֵלּוּ). For every circle that is more praiseworthy than its fellow (כִּי כָּל עִגּוּל הַמְשֻׁבָּח מֵחֲבֵרוֹ), encompasses its fellow and surrounds it (הוּא מַקִּיף אֶת חֲבֵרוֹ וְסוֹבֵב אוֹתוֹ). And the one that is lower in level than its fellow (וְהַיּוֹתֵר תַּחְתּוֹן בְּמַעֲלָה מֵחֲבֵרוֹ), is more internal (הוּא יוֹתֵר פְּנִימִי), and is surrounded by its fellow (וְהוּא מְסוּבָּב מֵחֲבֵרוֹ).

Until it is found (עַד שֶׁנִּמְצָא), that the most internal of all (שֶׁהַיּוֹתֵר פְּנִימִי מִכֻּלָּם), is the most inferior of all (הוּא גָּרוּעַ מִכֻּלָּם). And these are the aspect of the firmaments and the spheres of the world of Asiyah (וְהֵם בְּחִינַת הָרְקִיעִים וְהַגַּלְגַּלִּים שֶׁל עוֹלַם הָעֲשִׂיָּה), which are the ten spheres of the firmament (שֶׁהֵם י׳ גַּלְגְּלֵי הָרָקִיעַ), mentioned in the Introduction to the Tikkunim (הַנִּזְכָּרִים בְּהַקְדָּמַת הַתִּקּוּנִים). And they are called Ofanim (וְהֵם נִקְרָאִים אוֹפָנִים), which are the firmaments that surround us in the lowly world (אֲשֶׁר הֵם הָרְקִיעִים הַסּוֹבְבִים עָלֵינוּ בָּעוֹלָם הַשָּׁפָל), and in this material world (וּבָעוֹלָם הַחוֹמְרִי הַזֶּה). And it is explained (וּמְבוֹאָר הוּא), that since they are more internal and inward than all the circles (שֶׁמֵּאַחַר שֶׁהֵם יוֹתֵר פְּנִימִיִּים וְתוֹכָנִיִּים שֶׁבְּכָל הָעִגּוּלִים), it is therefore simple (אִם כֵּן פָּשׁוּט הוּא), that they are more lowly than them (שֶׁיִּהְיוּ יוֹתֵר תַּחְתּוֹנִים מֵהֶם). Like the skins of onions, one within another (כְּגַלְדֵי בְּצָלִים זֶה בָּזֶה), where the outermost skin, which is the uppermost of all, is the largest (שֶׁהַגֶּלֶד הַחִיצוֹן הָעֶלְיוֹן מִכֻּלָּם הוּא יוֹתֵר גָּדוֹל).

And in this manner (וְעַל דֶּרֶךְ זֶה), they are included and clothed one within another (הֵם נִכְלָלִים וּמִתְלַבְּשִׁים זֶה בְּתוֹךְ זֶה). And regarding the ten circles of the world of Nekudim [Points] (וּבְעִנְיַן הַי׳ עִגּוּלִים דְּעוֹלַם הַנְּקוּדִים), the matter of the discourse of the circles will be explained in detail (יִתְבָּאֵר בְּעֶזְרַת ה׳ עִנְיַן דְּרוּשׁ הָעִגּוּלִים בִּפְרָטוּת). And in this place (וּבַמָּקוֹם הַזֶּה), we cannot explain in detail (לֹא נוּכַל לְבָאֵר בִּפְרָטוּת), but only in generality and with great brevity (רַק בִּכְלָלוּת וּבְקִצּוּר גָּדוֹל), and see there (וְעַיֵּן שָׁם). And after the ten circles of this Adam Kadmon emerged (וְאַחַר שֶׁיָּצְאוּ י׳ עִגּוּלֵי א״ק הַזֶּה), which are the aspect of Nefesh within him (שֶׁהֵם בְּחִינַת נֶפֶשׁ שֶׁבּוֹ), there were further revealed and emerged in this Adam Kadmon (עוֹד נִתְגַּלּוּ וְיָצְאוּ בְּא״ק זֶה), ten Sefirot (י״ס), which are another set of ten Sefirot in Yosher (שֶׁהֵם בְּחִינַת י״ס אֲחֵרוֹת בְּיוֹשֶׁר), in the form of Adam with 248 limbs (בְּצִיּוּר אָדָם בַּעַל רמ״ח אֵיבָרִים), with head and arms and legs, etc (בְּרֹאשׁ וּזְרוֹעוֹת וְשׁוֹקַיִם וְכוּ׳). And they are the aspect of Ruach within him (וְהֵם בְּחִינַת רוּחַ שֶׁבּוֹ), and it is drawn and extended in Yosher from above to below (וְהוּא נִמְשָׁךְ וּמִתְפַּשֵּׁט בְּיוֹשֶׁר מִלְמַעְלָה לְמַטָּה), from the top of the roof of the uppermost circle among all the ten circles (מֵרֹאשׁ גַּג הָעֶלְיוֹן שֶׁל הָעִגּוּל הָעֶלְיוֹן שֶׁבְּכָל י׳ עִגּוּלִים), until near the end of the bottom of these ten circles of his (עַד קָרוֹב אֶל סִיּוּם תַּחְתִּית י׳ עִגּוּלִים אֵלּוּ שֶׁלּוֹ).

Branch 3

שער ב ענף ג

[2:3] After it has been explained above that in all the worlds, all of them, there are two aspects (אַחַר שֶׁנִּתְבָּאֵר לְעֵיל הֱיוֹת בְּכָל הָעוֹלָמוֹת כֻּלָּם בּ׳ בְּחִינוֹת), one aspect of the ten Sefirot in the form of circular spheres (א׳ בְּחִינַת הַי״ס בְּצוּרַת גַּלְגַּלִּים עֲגוּלִים), and one aspect of the ten Sefirot in the form of an upright Man with erect and straight stature (וְא׳ בְּחִינַת י״ס בְּצוּרַת אָדָם יָשָׁר בְּקוֹמָה זְקוּפָה וְיְשָׁרָה), we shall now explain briefly some particulars and other aspects that exist within them (נְבָאֵר עַתָּה בְּקִצּוּר קְצָת פְּרָטִים וּבְחִינוֹת אֲחֵרוֹת שֶׁיֵּשׁ בָּהֶם).

Behold, it has been explained in Sefer haZohar, Parashat Bo, daf 42b, in Ra‘aya Mehemna (הִנֵּה נִתְבָּאֵר בְּס״ה פָּרָשַׁת בֹּא דַּף מ״ב ע״ב בְּרַעְיָא מְהֵימְנָא), and this is its language (וְז״ל): “But afterward, when He made this likeness of the chariot of the Supernal Adam, He descended there and was called by this likeness, etc. He is called El, Elohim. And if the Craftsman breaks these vessels that He fashioned, the waters return to their source, etc. And afterward He made a great vessel, and He called Himself by it, Meivin, etc.” (אֲבָל לְבָתַר דְּעָבִיד הַאי דְּיוֹקְנָא דְּמֶרְכָּבָה דְּאָדָם עִילָּאָה נָחֵית תַּמָּן וְאִתְקְרֵי בְּהַאי דְּיוֹקְנָא וְכוּ׳ נִקְרָא אֵל אֱלֹהִים וְאִי אִתְבַּר אוּמָנָא אִלֵּין מָאנִין דְּתַקִּין יַהֲדְרוּן מַיָּא לְמְקוֹרֵיהוֹן וְכוּ׳ וּלְבָתַר עָבִיד מָאנָא רַבְרְבָא וְהוּא קָרֵי לְגַרְמֵיהּ בֵּיהּ מֵבִין וְכוּ׳). And we have already expanded upon this in Branch Two—see there carefully (וּכְבָר הֶאֱרַכְנוּ בָּזֶה בְּעָנָף ב׳ עַיֵּן שָׁם הֵיטֵב).

Behold, it is explicit that the ten Sefirot are in the form of Adam with 248 limbs (הֲרֵי מְפוֹרָשׁ הֱיוֹת י״ס בְּצוּרַת אָדָם בַּעַל רמ״ח אֵיבָרִים), which are called vessels (הַנִּקְרָא כֵּלִים), and within them is the essence of the lights called the soul of Adam (וּבְתוֹכָם הָעַצְמוּת שֶׁל הָאוֹרוֹת הַנִּקְרָא נִשְׁמַת אָדָם). And everything is like the likeness of the lower Adam (וְהַכֹּל כִּדְמִיוֹן אָדָם הַתַּחְתּוֹן), who has a body and a soul (שֶׁיֵּשׁ בּוֹ גּוּף וּנְשָׁמָה), so too the Supernal Adam is composed of ten Sefirot which are essence and vessels (כָּךְ אָדָם הָעֶלְיוֹן כָּלוּל מִי״ס שֶׁהֵם עַצְמוּת וְכֵלִים).

And behold, the matter of this aspect of essence (וְהִנֵּה עִנְיַן בְּחִינַת הָעַצְמוּת הַזֶּה), is the aspect of Inner Lights (הֵם בְּחִינַת אוֹרוֹת פְּנִימִיִּים), which illuminate within the vessels (הַמְּאִירִים תּוֹךְ הַכֵּלִים), like the soul which is within the body of the Adam and illuminates within it (כְּדִמְיוֹן הַנְּשָׁמָה אֲשֶׁר תּוֹךְ גּוּף הָאָדָם וּמְאִירָה בּוֹ), as it is written, “The candle of Hashem is the soul of man” (כְּמוֹ שֶׁכָּתוּב נֵר ה׳ נִשְׁמַת אָדָם) (Proverbs 20). And remember this principle (וּזְכוֹר כְּלָל זֶה), for in every place that you will find in this our composition the term “lights” (כִּי בְּכָל מָקוֹם שֶׁתִּמְצָא בְּחִבּוּרֵנוּ זֶה לָשׁוֹן אוֹרוֹת), the intention is the inner soul within it (הַכַּוָּנָה עַל הַנְּשָׁמָה הַפְּנִימִית שֶׁבּוֹ), and not upon the vessels themselves (וְלֹא עַל הַכֵּלִים עַצְמָם).

And do not forget this matter (וְאַל תִּשְׁכַּח עִנְיַן זֶה), for we will not be able to mention it every time (כִּי לֹא נוּכַל לְהַזְכִּירוֹ בְּכָל פַּעַם). And after we have explained the matter of the two aspects mentioned above, which are lights and vessels (וְאַחַר שֶׁבֵּאַרְנוּ עִנְיַן בּ׳ בְּחִינוֹת הַנַּ״ל שֶׁהֵם אוֹרוֹת וְכֵלִים), it is necessary to state further particulars in a brief manner (צָרִיךְ לוֹמַר עוֹד פְּרָטִים אֲחֵרִים דֶּרֶךְ קָצָרָה). And this is it (וְהוּא), that the aspect of the lights, which are the essence of the inner soul within the vessels as stated above (כִּי בְּחִינַת הָאוֹרוֹת שֶׁהֵם עַצְמוּת הַנְּשָׁמָה הַפְּנִימִית שֶׁבְּתוֹךְ הַכֵּלִים כַּנַּ״ל), behold these lights are divided into two aspects (הִנֵּה אֵלּוּ הָאוֹרוֹת מִתְחַלְּקִים לִב׳ בְּחִינוֹת), and they are Inner Light and Surrounding Light (וְהֵם או״פ וְאו״מ).

And the matter is this (וְהָעִנְיָן הוּא), that behold the light which gives life and illumination within the ten Sefirot that are called vessels (כִּי הִנֵּה הָאוֹר הַמְחַיֶּה וְהַמֵּאִיר בְּתוֹךְ הַי״ס הַנִּקְרָא כֵּלִים), has within it an aspect that clothes within the vessels (יֵשׁ בּוֹ בְּחִינָה הַמִּתְלַבֶּשֶׁת תּוֹךְ הַכֵּלִים), like the likeness of a soul that enters within the limbs of the body (כְּדִמְיוֹן נְשָׁמָה הַנִּכְנֶסֶת תּוֹךְ אֵיבְרֵי הַגּוּף), and clothes itself within the limbs of the Adam (וּמִתְלַבֶּשֶׁת תּוֹךְ אֵיבְרֵי הָאָדָם), and gives them life and illumination in their inner dimension (וּמְחַיָּה אוֹתָם וּמְאִירָה בָּהֶם בִּפְנִימִיּוּתָם). And this is called Inner Light (וְזֶה יִקָּרֵא או״פ). However, this light is diminished (אָמְנָם אוֹר זֶה מְמוּעָט), because it is able to contract itself and clothe within the vessels (לִהְיוֹתוֹ יָכוֹל לְהִצְטַמְצֵם וּלְהִתְלַבֵּשׁ תּוֹךְ הַכֵּלִים). And there is a second aspect (וְיֵשׁ בְּחִינָה ב׳), a light greater than it (אוֹר גָּדוֹל מִמֶּנּוּ), which the vessels do not have the capacity to bear or to limit within their inner dimension (אֲשֶׁר אֵין כֹּחַ בַּכֵּלִים לְסָבְלוֹ וּלְהַגְבִּילוֹ תּוֹךְ פְּנִימִיּוּתָם). And it remains in the aspect of Surrounding Light upon them from without (וְנִשְׁאָר בִּבְחִינַת או״מ עֲלֵיהֶם מִבַּחוּץ), and illuminates them by being a surrounding light upon them (וּמֵאִיר לָהֶם בִּהְיוֹתוֹ אוֹר מַקִּיף עֲלֵיהֶם). And this matter also exists in the lower Adam (וְגַם עִנְיָן זֶה הוּא בָּאָדָם הַתַּחְתּוֹן), as is written in its place, with Hashem’s help (כְּמוֹ שֶׁכָּתוּב בִּמְקוֹמוֹ בְּעֶזְרַת ה׳). For there is no light in all the worlds (כִּי אֵין לְךָ שׁוּם אוֹר שֶׁבְּכָל הָעוֹלָמוֹת כֻּלָּם), that does not contain these two aspects (שֶׁאֵין בּוֹ בּ׳ בְּחִינוֹת אֵלּוּ), which are the aspect of a smaller Inner Light and a greater Surrounding Light (שֶׁהֵם בְּחִינַת או״פ קָטָן וְאו״מ גָּדוֹל), this one in the inner dimension of the vessel and that one surrounding from without the vessel (זֶה בִּפְנִימִיּוּת הַכְּלִי וְזֶה מַקִּיף סָבִיב מִבַּחוּץ לַכְּלִי).

And behold, just as in the portion of the light there are two aspects (וְהִנֵּה כְּמוֹ שֶׁבְּחֵלֶק הָאוֹר יֵשׁ בּוֹ בּ׳ בְּחִינוֹת), so too in the portion of the vessels there are two aspects corresponding to these (כֵּן בְּחֵלֶק הַכֵּלִים יֵשׁ בָּהֶם בּ׳ בְּחִינוֹת כַּיּוֹצֵא בָּאֵלּוּ). For there is no vessel in the world that does not have two aspects (כִּי אֵין לְךָ שׁוּם כְּלִי בָּעוֹלָם שֶׁאֵין בּוֹ בּ׳ בְּחִינוֹת), and they are the aspect of the inner dimension of the vessel (וְהֵם בְּחִינַת פְּנִימִיּוּת הַכְּלִי), where the Inner Light clothes and cleaves within it itself (אֲשֶׁר שָׁם הִתְלַבְּשׁוּת וְהִתְדַּבְּקוּת הָאו״פ בּוֹ עַצְמוֹ בְּתוֹכוֹ), and there is also a second aspect (וְעוֹד יֵשׁ בְּחִינָה ב׳), the outer dimension of the vessel (חִיצוֹנִיּוּת הַכְּלִי), upon which from without the aforementioned light surrounds and encompasses (אֲשֶׁר עָלָיו מִבַּחוּץ סוֹבֵב וּמַקִּיף הָאוֹר הַנַּ״ל).

And behold, just as it was said that the Surrounding Light is greater than the Inner Light (וְהִנֵּה כְּמוֹ שֶׁנֶּאֱמַר שֶׁאו״מ גָּדוֹל מֵאו״פ), so too the exterior of the vessel is more elevated than the interior of the vessel (כֵּן חִיצוֹן הַכְּלִי יוֹתֵר מְעוּלֶּה מִפְּנִימִיּוּת הַכְּלִי). And even though in the sense of sight we see (וְאַף עַל פִּי שֶׁבְּחוּשׁ הָרְאִיָּה אָנוּ רוֹאִים), that the interior of the vessel is purer and more elevated than the exterior of the vessel (שֶׁפְּנִימִיּוּת הַכְּלִי הוּא יוֹתֵר זַךְ וּמְעוּלֶּה מֵחִיצוֹנִיּוּת הַכְּלִי), the matter is in the manner that we shall now explain (הָעִנְיָן הוּא בְּאוֹפֶן שֶׁנְּבָאֵר עַתָּה).

Know (דַּע), that behold the light in its entirety is equal (כִּי הִנֵּה הָאוֹר כֻּלּוֹ שָׁוֶה), and when it enters and clothes within the vessel (וְכַאֲשֶׁר נִכְנָס וְנִתְלַבֵּשׁ תּוֹךְ הַכְּלִי), the vessel cannot bear all of it (אֵין הַכְּלִי יָכוֹל לְסָבְלוֹ כֻּלּוֹ). Then the aspect of the light that cannot remain within (אָז בְּחִינַת הָאוֹר שֶׁלֹּא יוּכַל לְהִשָּׁאֵר בִּפְנִים), remains outside in the aspect of Surrounding Light upon it (נִשְׁאָר בַּחוּץ בִּבְחִינַת או״מ עָלָיו). And then these two lights illuminate the vessel (וְאָז בּ׳ אוֹרוֹת אֵלּוּ מְאִירִים בַּכְּלִי), for the Inner Light illuminates half the thickness of the wall from the inner side (כִּי הָאו״פ מֵאִיר חֲצִי עֹבִי כּוֹתֶל מִצַּד הַפְּנִימִי), and the Surrounding Light illuminates half the thickness of the wall from the outer side (וְהָאו״מ מֵאִיר חֲצִי עֹבִי הַכּוֹתֶל מִצַּד הַחִיצוֹן). And through these two lights (וְעַל יְדֵי בּ׳ אוֹרוֹת אֵלּוּ), the wall of the vessel is illuminated and refined from within and from without (מֵאִיר וּמִזְדַּכֵּךְ כּוֹתֶל הַכְּלִי מִבַּיִת וּמִבַּחוּץ).

And behold, the Inner Light, because it is contracted and constrained within the vessel and cleaves to it firmly (וְהִנֵּה הָאו״פ לִהְיוֹתוֹ מְצֻמְצָם וּבְדוֹחַק תּוֹךְ הַכְּלִי וּמִתְדַּבֵּק בּוֹ הֵיטֵב), enters and pierces half the thickness of the wall of the vessel from its inner side (הִנֵּה הוּא נִכְנָס וּבוֹקֵעַ בַּחֲצִי כּוֹתֶל הַכְּלִי מִצַּד פְּנִימִיּוּתוֹ), and is absorbed into it and passes through it (וְנִבְלָע בּוֹ וְעוֹבֵר בְּתוֹכוֹ). And through this (וְעַל יְדֵי כָּךְ), the vessel is refined and becomes pure (מִזְדַּכֵּךְ הַכְּלִי וְנַעֲשֶׂה זַךְ). But the outer light (אֲבָל הָאוֹר הַחִיצוֹן), because it is distant and not cleaving to the vessel (לִהְיוֹתוֹ רָחוֹק וּבִלְתִּי דָבוּק בַּכְּלִי), and especially because it is not contracted (וּבִפְרָט שֶׁאֵינוֹ מְצֻמְצָם), does not pierce the wall of the vessel from its outer side (אֵינוֹ בּוֹקֵעַ בְּכוֹתֶל הַכְּלִי מִצַּד חִיצוֹנִיּוֹתוֹ), to pass and enter within it to illuminate and refine it (לַעֲבֹר וְלִכָּנֵס בְּתוֹכוֹ וּלְהָאִיר בּוֹ וּלְזַכּוֹ). And to rectify this matter (וּלְתַקֵּן הָעִנְיָן הַזֶּה), it was necessary that the exterior of the vessel be more elevated and pure (הֻצְרַךְ לִהְיוֹת חִיצוֹנִיּוּת הַכְּלִי יוֹתֵר מְעוּלֶּה וְזַךְ). And also that the light illuminating it be the Surrounding Light (וְגַם הָאוֹר הַמֵּאִיר בּוֹ הוּא אוֹר הַמַּקִּיף), which is greater and more elevated than the Inner Light (שֶׁהוּא יוֹתֵר גָּדוֹל וּמְעוּלֶּה מִן הָאו״פ).

And through this (וְעַל יְדֵי כָּךְ), the exterior of the vessel can receive a great illumination (יוּכַל לְקַבֵּל חִיצוֹנִיּוּת הַכְּלִי הֶאָרָה גְּדוֹלָה), even though it is not firmly cleaving to the Surrounding Light (אַף עַל פִּי שֶׁאֵינוֹ דָבוּק בְּחֹזֶק בָּאו״מ). And it will thus receive so much illumination from the Surrounding Light (וְיִהְיֶה מְקַבֵּל כָּךְ הֶאָרָה מִן הָאו״מ), despite being distant from it (עִם הֱיוֹתוֹ רָחוֹק מִמֶּנּוּ), like the illumination of the Inner Light in the interior of the vessel (כְּהֶאָרַת הָאו״פ בִּפְנִימִיּוּת הַכְּלִי), when they are together and cleaving (בִּהְיוֹתָם יַחַד דְּבוּקִים). And through this (וְעַל יְדֵי זֶה), the interior of the vessel, which is more inferior, together with the inferior Inner Light (יִשְׁתַּוּוּ פְּנִימִיּוּת הַכְּלִי שֶׁהוּא יוֹתֵר גָּרוּעַ עִם הָאו״פ הַגָּרוּעַ), will illuminate one another exceedingly well (וְיָאִירוּ זֶה בָּזֶה הֵיטֵב מְאֹד), because they are cleaving, even though they are inferior (לִהְיוֹתָם דְּבוּקִים אַף עַל פִּי שֶׁהֵם גְּרוּעִים). And likewise (וְכֵן), the exterior of the vessel, which is more elevated (חִיצוֹנִיּוּת הַכְּלִי שֶׁהוּא יוֹתֵר מְעוּלֶּה), when the elevated Surrounding Light illuminates within it (בִּהְיוֹתוֹ מֵאִיר בּוֹ גַּם הָאו״מ הַמְּעוּלֶּה), will illuminate within it exceedingly well (יָאִיר בּוֹ הֵיטֵב מְאֹד), even though they are distant from one another (עִם הֱיוֹתָם רְחוֹקִים זֶה מִזֶּה). There is yet another great reason (עוֹד יֵשׁ סִיבָּה אַחֶרֶת גְּדוֹלָה), and it is this (וְהוּא), that behold the Surrounding Light from without (כִּי הִנֵּה הָאו״מ מִבַּחוּץ), its desire and will and longing (חֶשְׁקוֹ וּרְצוֹנוֹ וְחֶפְצוֹ), are to cleave and draw near to the Inner Light and to illuminate it (הוּא לְהִתְדַּבֵּק וּלְהִתְקָרֵב עִם הָאו״פ וּלְהָאִיר לוֹ).

And behold, if the exterior of the vessel were not very refined (וְהִנֵּה אִם חִיצוֹנִיּוּת הַכְּלִי לֹא הָיָה זַךְ מְאֹד), the Surrounding Light would not be able to pass and pierce and enter into the Inner Light to illuminate it (לֹא הָיָה יָכוֹל או״מ לַעֲבוֹר וְלִבְקֹעַ וְלִכָּנֵס בָּאו״פ לְהָאִיר לוֹ), and the Inner Light would be without receiving this great illumination (וְהָיָה הָאו״פ בִּלְתִּי מְקַבֵּל הֶאָרָה זוֹ הַגְּדוֹלָה). Therefore it was necessary (לָכֵן הֻצְרַךְ), that half the thickness of the wall from the outer side be more refined than the inner side (לִהְיוֹת חֲצִי עֹבִי הַכּוֹתֶל מִצַּד חִיצוֹן יוֹתֵר זַךְ מִפְּנִימִי).

And through this (וְעַל יְדֵי כָּךְ), the Surrounding Light, despite not cleaving to it (יוּכַל הָאו״מ עִם הֱיוֹתוֹ בִּלְתִּי מִתְדַּבֵּק בּוֹ), to pass and pierce and enter (לַעֲבוֹר וְלִבְקֹעַ וְלִכָּנֵס), until half the thickness of the wall from the outer side (עַד חֲצִי עֹבִי שֶׁל הַכּוֹתֶל מִצַּד חוּץ). And the Inner Light, because it is contracted within the vessel with force (וְהָאו״פ לִהְיוֹתוֹ מְצֻמְצָם תּוֹךְ הַכְּלִי בְּכֹחַ), is able to pass half the thickness of the wall from the inner side (יָכוֹל לַעֲבוֹר חֲצִי עֹבִי שֶׁל הַכּוֹתֶל מִצַּד הַפְּנִימִי), and to illuminate the inner half of the thickness (וּלְהָאִיר בּוֹ חֲצִי הָעֹבִי הַפְּנִימִי), even though it is not as refined as the exterior (אַף עַל פִּי שֶׁאֵינוֹ זַךְ כָּל כָּךְ כְּמוֹ הַחִיצוֹנִי). And then (וְאָז), the Inner Light and the Surrounding Light cleave together (מִתְדַּבְּקִים יַחַד או״פ וְאו״מ), and the Surrounding Light illuminates within the Inner Light (וּמֵאִיר הָאו״מ בָּאו״פ). And the vessel itself also receives illumination from both of them (וְגַם הַכְּלִי עַצְמוֹ מְקַבֵּל הֶאָרָה מִשְּׁנֵיהֶם), and is greatly refined (וּמִזְדַּכֵּךְ מְאֹד).

However, if we see with the sense of sight that the inner side is more refined, as mentioned above (אָמְנָם אִם אָנוּ רוֹאִים בְּחוּשׁ הָרְאִיָּה שֶׁהַפְּנִימִי הוּא יוֹתֵר זַךְ כַּנַּ״ל), the reason is this (הַטַּעַם הוּא): for the Inner Light, even though it is very small in comparison to the Surrounding Light (כִּי הָאו״פ אַף עַל פִּי שֶׁהוּא קָטָן מְאֹד מֵהָאו״מ), nevertheless, because it is contracted and limited with force within that vessel (עִם כָּל זֶה לִהְיוֹתוֹ מְצֻמְצָם וּמֻגְבָּל בְּכֹחַ תּוֹךְ הַכְּלִי הַהוּא), it illuminates a great and complete illumination in the interior of the vessel (מֵאִיר הֶאָרָה גְּדוֹלָה וּשְׁלֵמָה בִּפְנִימִיּוּת הַכְּלִי). In contrast to the Surrounding Light (מַה שֶּׁאֵין כֵּן בָּאו״מ), even though it is very great (אַף עַל פִּי שֶׁהוּא גָּדוֹל מְאֹד), since it does not cleave to the exterior of the vessel (כֵּיוָן שֶׁהוּא בִּלְתִּי דָבוּק בְּחִיצוֹנִיּוּת הַכְּלִי), and also it is not contracted and limited within it with force (וְגַם הוּא אֵינוֹ מְצֻמְצָם וּמֻגְבָּל בְּתוֹכוֹ בְּכֹחַ), therefore it does not illuminate within it with a complete illumination (לָכֵן אֵינוֹ מֵאִיר בּוֹ בִּשְׁלֵמוּת הֶאָרָה שְׁלֵמָה). And through this (וְעַל יְדֵי כָּךְ), it will appear that the interior of the vessel is more refined than the exterior (יֵרָאֶה שֶׁפְּנִימִיּוּת הַכְּלִי יוֹתֵר זַךְ מֵחִיצוֹנִיּוּתוֹ). And this will be explained further below (וְיִתְבָּאֵר זֶה לְקַמָּן), in the illumination of the mouth of Adam Kadmon (בְּהֶאָרַת פֶּה דְּא״ק).