שער ב - סדר אצילות

1. After it was explained above that throughout the entire world there exist two aspects: one aspect of the ten sefirot (divine emanations) in the form of circular wheels, and one aspect of the ten sefirot in the form of a straight, upright human figure. We will now briefly explain some details and other aspects found within themIt is explained in the Zohar, Parashat Bo, page 42b in the Ra’aya Mehemna (Faithful Shepherd), as follows: “But after this image of the chariot of the supernal man was made, he descended there and was called by that image… he is called ‘El Elohim,’ and if the craftsman breaks these vessels that were prepared, the waters will return to their source… and afterward he made a great vessel and called himself by it, from among them…”We have already elaborated on this in Branch Two—see there in detail. Thus, it is explicitly stated that the ten sefirot are in the form of a man possessing 248 limbs, which are called vessels, and within them are the essence of the lights, called the soul of man. All of this is in the likeness of the lower human being, who has both a body and a soul. So too, the supernal man is composed of ten sefirot, which are both essence and vessels.Now, the concept of this essence refers to the inner lights that illuminate within the vessels, similar to the soul that is within the human body and illuminates it, as it is written: “The soul of man is the lamp of God.” And remember this principle: wherever you find in this composition the term “lights,” the intention is the inner soul within it, and not the vessels themselves. Do not forget this matter, for we cannot mention it every time.

2. And after we have explained the matter of the two aforementioned aspects, which are lights and vessels, we must now briefly mention some additional details. The aspect of the lights, which are the essence of the inner soul within the vessels as mentioned above, is divided into two aspects: Inner Light (Ohr Pnimi, or O"P) and Surrounding Light (Ohr Makif, or O"M). The idea is that the light which enlivens and illuminates within the ten sefirot, called vessels, includes an aspect that becomes enclothed within the vessels, similar to a soul that enters the limbs of the body, becomes enclothed within the human limbs, enlivens them, and illuminates them from within—this is called Inner Light (O"P). However, this light is diminished in order to be able to contract and become enclothed within the vessels. There is also a second aspect, a greater light, which the vessels are unable to contain or limit within their inner being, and it remains as Surrounding Light (O"M) upon them from the outside, illuminating them as a surrounding light. This concept also applies to the lower human being, as explained in its proper place with God's help, for there is no light in all the worlds that does not contain these two aspects: a small Inner Light and a great Surrounding Light—this one within the vessel and this one surrounding the vessel from the outside. And just as the light has two aspects, so too the vessels have two corresponding aspects, for there is no vessel in the world that does not contain two aspects: the inner aspect of the vessel, where the Inner Light is enclothed and clings within it, and a second aspect, the outer part of the vessel, upon which the aforementioned Surrounding Light encircles and encompasses from the outside.

3. And just as it was stated that the Surrounding Light (Ohr Makif) is greater than the Inner Light (Ohr Pnimi), so too the outer part of the vessel is more elevated than its inner part. And although by sensory perception we observe that the inner part of the vessel appears more refined and superior to its outer part, the matter is in a manner that we will now explain.

4. Know that the light itself is entirely equal, and when it enters and becomes enclothed within the vessel, the vessel cannot fully contain it. Therefore, the aspect of the light that cannot remain inside stays outside as Surrounding Light (Ohr Makif) upon it, and thus both of these lights illuminate the vessel: the Inner Light (Ohr Pnimi) illuminates half the thickness of the wall from the inner side, and the Surrounding Light illuminates half the thickness of the wall from the outer side. Through these two lights, the wall of the vessel is illuminated and refined both inside and outside. The Inner Light, being constrained and pressed within the vessel and strongly attached to it, penetrates and is absorbed into half the thickness of the vessel wall from the inside, and passes through it, thereby refining the vessel and making it pure. But the Surrounding Light, being distant and not attached to the vessel—especially since it is not constrained—does not penetrate the vessel wall from the outside to enter and illuminate it and refine it. To correct this matter, the outer part of the vessel had to be more elevated and refined, and the light that illuminates it is the Surrounding Light, which is greater and more elevated than the Inner Light. Therefore, the outer part of the vessel can receive a great illumination even though it is not strongly attached to the Surrounding Light, and it receives such illumination from it despite its distance, similar to the illumination of the Inner Light within the inner part of the vessel, where they are closely bonded. Thus, the inner part of the vessel, which is inferior, together with the inferior Inner Light, illuminates well due to their closeness, even though they are both of lesser quality. Likewise, the outer part of the vessel, which is more elevated, when illuminated by the superior Surrounding Light, also shines greatly despite their distance. There is another great reason: the Surrounding Light from the outside desires and longs to bond and draw close to the Inner Light and to illuminate it. If the outer part of the vessel were not very refined, the Surrounding Light would not be able to pass through and penetrate to reach the Inner Light and illuminate it, and the Inner Light would not receive this great illumination. Therefore, the outer half of the vessel wall had to be more refined than the inner half, so that the Surrounding Light, even though not strongly attached to it, could pass through and penetrate up to half the thickness of the wall from the outside. The Inner Light, being constrained within the vessel with force, can pass through half the thickness of the wall from the inside and illuminate it, even though it is not as refined as the outer part. Then the Inner and Surrounding Lights bond together, and the Surrounding Light illuminates the Inner Light. The vessel itself also receives illumination from both and becomes greatly refined. However, if we observe with our physical senses that the inner part appears more refined, the reason is that the Inner Light, although much smaller than the Surrounding Light, because it is constrained and limited with force within the vessel, it illuminates a great and complete light within the inner part of the vessel. This is not the case with the Surrounding Light, which, although very great, since it is not attached to the outer part of the vessel and is not constrained and limited within it with force, does not illuminate it with complete illumination. Therefore, it appears that the inner part of the vessel is more refined than the outer, and this will be clarified later in the illumination of the mouth of Adam Kadmon.