{"id":10868,"date":"2025-12-05T22:48:11","date_gmt":"2025-12-05T22:48:11","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=10868"},"modified":"2026-01-22T19:28:40","modified_gmt":"2026-01-22T19:28:40","slug":"part-3-chapter-four-tes","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/part-3-chapter-four-tes\/","title":{"rendered":"Part 3 – Chapter Four"},"content":{"rendered":"\n

Explains that if the clothing of upper light is in the reflected light of the level of \u200eHochma, all ten Sefirot will be in the light of Hochma. If on the level of Bina, all ten \u200eSefirot will be in the light of Bina. If on the level of ZA, all ten Sefirot will be in the \u200elight of ZA. If on the level of Malchut, all ten Sefirot will be in the light of Malchut. \u200eContains four issues:\u200e<\/strong><\/p>\n\n\n\n

\u200e1. When Ein Sof shines in Bina of Atzilut, it does not shine through clothing in the reflected light of \u200ethe screen of Bina. Rather, the light of the level of Hochma shines in Bina, too. Consequently, even \u200eZA that receives from Bina has the light of Hochma as well. 2. But in order to shine in the world of \u200eBeria, it \u200eclothes in the reflected light of the screen of Bina. Hence, all ten Sefirot are the light of \u200eBina, even the Keter and Hochma there. 3. In the world of Yetzira it clothes the reflected light of the \u200escreen of ZA, and all ten Sefirot are from the light of ZA. It is the same in the world of Assiya: it \u200eclothes the screen at the level of Malchut, and all ten Sefirot are in the light of Malchut, even KHB \u200eZA there. 4. The four letters Yod, Hey, Vav, Hey, imply the four worlds ABYA.<\/p>\n\n\n\n

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When AK clothed to shine in Atzilut, it only clothed in the reflected light at the level of Hochma, \u200enot in the reflected light of phase two, which is the level of Bina. Thus, only Keter disappeared \u200efrom that level, and Keter clothed within Hochma.\u200e<\/p>\n\n\n\n

\u200e1. You should indeed know that when the Emanator wanted to shine in Atzilut, He \u200eclothed in Hochma above Atzilut, and through the Hochma He clothes in, He \u200eenters and shines in Keter and Hochma of Atzilut and did not have to clothe in \u200eBina above Atzilut, as well (1). He only clothed in Hochma above Atzilut, and \u200ethrough her, He shines in the Keter and Hochma of Atzilut (2).\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e1. Here the ARI labored to explain the difference between the four phases of direct \u200elight, called Hochma, Bina, ZA and Malchut, and the four phases of reflected light, \u200ewhich are also called by the same names Hochma, Bina, ZA and Malchut. The ARI \u200ehas already explained (Chap 1, item 3 and in Inner Light, item 70) that the vessels of \u200eAtzilut are made by the reflected light that rises to its place, where the the light of \u200eEin Sof itself is clothed, which are the four phases of direct light. You can see how \u200ethe four phases HB ZA and Malchut of direct light clothe the reflected light that \u200erises through a coupling by striking in the screen in Malchut of direct light.\u200e<\/p>\n\n\n\n

You can therefore see that where it specifies the word clothing, it means that direct light \u200eclothes reflected light. When he says that Ein Sof clothed Hochma it means that the four \u200ephases HB TM of direct light that expand from Ein Sof, clothed the Hochma of reflected \u200elight.\u200e<\/p>\n\n\n\n

It means that according to the measure of reflected light that has the level of Hochma of \u200edirect light, the reflected light of that level of Hochma clothes all four phases of direct \u200elight, Hochma, Bina, ZA and Malchut, besides Keter of direct light, which is concealed in \u200ethe Hochma of direct light.\u200e<\/p>\n\n\n\n

It is certain that the four phases of direct light that expand from Ein Sof also come \u200egradually by way of cause and consequence. That is because they emerge and extend from \u200eone another, Hochma extends from Keter, Bina extends from Hochma, ZA extends from \u200eBina, and Malchut extends from ZA (see Inner Light, Part 1, Chap 1, item 50).\u200e<\/p>\n\n\n\n

However, this is still not considered clothing. That is because the four phases of direct \u200elight do not clothe one another, as it says, for example, that the upper light clothes in Bina \u200ein order to shine for ZA. That is because clothing refers to the clothing of reflected light \u200ethat rises \u200ethrough coupling by striking from the screen that is erected in phase four, which \u200eis Malchut (see chapter 1, item 3 and Inner Light, there, item 100).\u200e<\/p>\n\n\n\n

Here in Bina, there was no restriction and of course there is no screen there that is ready \u200efor the striking of upper light into reflected light, so that \u200eyou say that the light clothed in \u200eBina of direct light in order to shine in ZA of direct light. Rather, this is called \u201cin \u200epassing.\u201d It means that the light of Ein Sof that belongs to ZA of direct light necessarily \u200epasses through the Sefirot of Bina of direct light, since she is the cause and the reason for \u200eZA of direct light. That ZA of direct light cannot acquire any light if not through its cause, \u200enamely Bina.\u200e<\/p>\n\n\n\n

However, this is not regarded as clothing in the screen of Bina, since there is no screen \u200ethere, as it says that there is a screen only in phase four, meaning in Malchut.\u200e<\/p>\n\n\n\n

Remember the difference between the four phases of direct light and the four phases of \u200ereflected light well, so that you will not be confused by the similarity in their names. \u200eWhen we say Hochma of direct light, we mean the second Sefira following the Keter of \u200edirect light, called Hochma. But when we say Hochma of reflected light, it means that \u200ethere is a coupling by striking involved, and ten Sefirot of reflected light that clothe the ten \u200eSefirot of direct light, meaning twenty complete Sefirot.\u200e<\/p>\n\n\n\n

When they are all incorporated in one another, they are one hundred Sefirot. We call all of \u200ethem by the name Hochma of reflected light, because it designates the level of the \u200ereflected light, and because it rises and clothes up to Hochma. That is why we call all one \u200ehundred Sefirot by the name Hochma. Remember that, for it is the most important key in \u200ethis wisdom.\u200e<\/p>\n\n\n\n

Much the same applies to Bina of reflected light, which is also twenty Sefirot, except \u200e\u200eKeter and Hochma are concealed inside Bina. ZA of reflected light also has twenty \u200eSefirot, but Keter, Hochma and Bina are concealed inside ZA (see chapter 3, item 1).\u200e<\/p>\n\n\n\n

The ARI wrote, \u201cand did not have to clothe in Bina above Atzilut as well. He therefore \u200eclothed only Hochma above Atzilut.\u201d He wishes to say that for the purpose of the ten \u200eSefirot of Atzilut, He clothed the Hochma above Atzilut, meaning the Hochma of reflected \u200elight (Inner Light, chapter 3, item 10), through a coupling by striking in the screen of \u200ephase three in Malchut.\u200e<\/p>\n\n\n\n

However, it did not have to clothe Bina of reflected light, meaning through a coupling by \u200estriking in the screen of phase two in the vessel of Malchut. That is because the level of \u200eBina of reflected light belongs to the ten Sefirot of Beria and not to the ten Sefirot of the \u200eworld of Atzilut, where it clothes the level of Hochma of reflected light (see Inner Light, \u200echapter 3, item 1).\u200e<\/p>\n\n\n\n

\u200e2. It means that it shines in the ten Sefirot of Atzilut at the level of Hochma. Since \u200eKeter is concealed here inside Hochma, as written above, he includes Keter and \u200eHochma as one in this level.\u200e<\/p>\n\n\n\n

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Bina passes the light at the level of Hochma through a window to ZA and Malchut, without a \u200esecond clothing in the reflected light of the screen of phase two.\u200e<\/p>\n\n\n\n

\u200e2. Indeed, when He wanted to shine from Bina of Atzilut through the end of Atzilut \u200e\u200e(3), He certainly had to clothe Bina of Atzilut as well (4). That is because ZA and \u200eNukva receive light only through Bina (5).\u200e<\/strong><\/p>\n\n\n\n

However, the thing is that Bina was helpful only as a passageway for the light of Ein \u200eSof that is clothed in the upper Hochma and passed through Bina to Atzilut (6). Bina \u200edid not become a second screen and garment to shine for ZA (7), but rather the light \u200eitself came through a window, without any screen (8).\u200e<\/strong><\/p>\n\n\n\n

Thus, even though it extended through Bina, it is not regarded as clothing, because \u200ethere is no screen there whatsoever. For that reason, what ZON of Atzilut receive is \u200ethe light of Ein Sof itself that is clothed only in Hochma.\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e3. Meaning from the Sefira of Bina of direct light to Malchut of direct light.\u200e<\/p>\n\n\n\n

\u200e4. He did not use the term clothing here, as the ARI deduces immediately afterwards, \u200ewhen he says, \u201ceven though it extended through Bina, it is not regarded as \u200eclothing, because there is no screen there.\u201d It has already been explained in \u200eelaboration above, that the word clothing means that ten Sefirot of direct light clothe \u200ethe reflected light that rises through a coupling by striking in the screen. This is what \u200ethe ARI meant when he said that because there is no screen in Bina, it is not \u200eregarded as clothing.\u200e<\/p>\n\n\n\n

\u200e5. Bina is the cause and the reason for ZON, even in the four phases of direct light. \u200eConsequently, every consequence must receive everything it has from its cause, as \u200eexplained above.\u200e<\/p>\n\n\n\n

\u200e6. This has been thoroughly explained above.\u200e<\/p>\n\n\n\n

\u200e7. It means that there is no screen there for the light of Ein Sof to expand upon for a \u200ecoupling by striking and raise reflected light in the level of Bina. This reflected light \u200eat the level of Bina will become a second garment on the light of Ein Sof, in \u200eaddition to the first garment from the reflected light in the level of Hochma.\u200e<\/p>\n\n\n\n

\u200e8. Look up the word window in the Table of Questions, item 30. In any place where \u200ethe screen acts to raise reflected light from below upward, the coarseness is called \u200ewindow (see also Part 2, Inner Light, chapter 2, item 70). Here too the coarseness \u200eoperates from below upward, as the ARI says above (Part 3, chapter 1, item 3).\u200e<\/p>\n\n\n\n

For that reason the ARI calls the coarseness of the ZA and Malchut phases by the names \u200ewindow and narrow foramen (chapter 1, item 4). That is because the screens below the \u200elevel of Hochma operate only from below upward.\u200e<\/p>\n\n\n\n

We should not compare this with what is explained in a different place, that there are five \u200ePartzufim in the ten Sefirot of Atzilut as well. Indeed, there is a great difference between \u200ethem, as all these five Partzufim of Atzilut are five parts of the ten Sefirot at the level of \u200eHochma. This will be explained in its place and there is nothing more to add here.\u200e<\/p>\n\n\n\n

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In order to shine in the world of Beria, the upper light clothes the level of phase two, which is \u200eBina. Thus, Hochma disappeared too, and Keter and Hochma became incorporated inside Bina.\u200e<\/p>\n\n\n\n

\u200e3. However, in Beria, Ein Sof wears a different garment \u200ein Bina of Atzilut (9). This \u200eBina becomes a \u201cblocked screen\u201d and a \u201ccomplete garment,\u201d by which all ten \u200eSefirot of Beria receive, even Keter and Hochma of Beria (10).\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e9. It means that the screen and Malchut refine to phase two, called Bina, and the light \u200eof Ein Sof expands to coupling by striking on that screen and raises reflected light in \u200ethe level of Bina (see Inner Light, chapter 3, item 6). That reflected light is a \u200edifferent and new garment over that light of Ein Sof, which greatly differs from the \u200egarment of reflected light of Atzilut itself.\u200e<\/p>\n\n\n\n

It is so because the garment of Atzilut comes from the striking in the screen of phase three \u200ethat extends the light of Hochma in the entire ten Sefirot. That new garment is from the \u200estriking in the screen of phase two, whose level does not reach clothing the Hochma of \u200edirect light, but only the Bina of direct light. For that reason, it has none of the light of \u200eHochma.\u200e<\/p>\n\n\n\n

This coupling is necessarily done in Atzilut (see Inner Light, chapter 3, item 6), but the \u200eentire ten Sefirot that clothe the garment at the level of Bina extend from the screen \u200edownward and come to the world of Beria.\u200e<\/p>\n\n\n\n

\u200e10. The reflected light first rises from the screen in Bina upward, meaning in the world \u200eof Atzilut, and the Sefirot of Atzilut necessarily clothe this garment at the level of \u200eBina. Nevertheless, the coarseness and the blocking of that screen do not rise there \u200eeven a bit, since the coarseness and the blemish cannot affect the ones above them \u200ein any way. Such a reception is called window and foramen (see Inner Light, Part 2, \u200echapter 2, item 70), meaning without any coarseness.\u200e<\/p>\n\n\n\n

However, in the descending reflected light below the screen between Atzilut and Beria, \u200emeaning in the ten Sefirot in the world of Beria, the force and the coarseness of the screen \u200eis the entire root of the expansion of the light of Ein Sof in them. Hence, the screen \u200ebecomes a blockage and complete clothing that limits the light of Ein Sof from shining any \u200eof the light of Hochma there, since it is the screen of phase two where reflected light does \u200enot reach Hochma, but only Bina of direct light.\u200e<\/p>\n\n\n\n

That is why the ARI writes that it became a \u201cblocked screen,\u201d that is, it blocks the light \u200eof Atzilut, meaning the light of Hochma, from appearing in the world of Beria, even a bit. \u200eIt is so because this screen imparts to Beria from above downward, as we have said \u200eabove.\u200e<\/p>\n\n\n\n

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The highest Sefira in any level of ten Sefirot shines in any ten Sefirot of that level, in such a way \u200ethat all ten Sefirot of the world of Atzilut receive the light of Hochma, and all ten Sefirot of the \u200eworld of Beria receive the light of Bina.\u200e<\/p>\n\n\n\n

\u200e4. It turns out that Atzilut receives the light of the upper Hochma because Ein Sof is \u200eclothed within her, and is therefore regarded \u200eas receiving only from Hochma (20).\u200e<\/strong><\/p>\n\n\n\n

Beria receives the light of Bina because Ein Sof and Hochma are clothed within her \u200e\u200e(30). For this reason, Beria receives only from Bina. This is the meaning of \u201cupper \u200eIma nests in the chair\u201d (40), because the chair receives light from the above Bina of \u200eAtzilut, as it became a screen that separates \u200eEin Sof and Hochma from Beria.\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e20. Meaning only from the level of Hochma. However, Atzilut cannot receive from the \u200eKeter because the screen of phase three operates there from above downward, as it \u200eclothed phase three above Atzilut. Hence it became a blocked screen on the light of \u200eKeter and is considered to be receiving only from Hochma.\u200e<\/p>\n\n\n\n

\u200e30.\u200e It means that Keter and Hochma are concealed within the level of Bina since that \u200ereflected light does not reach them, but only the level of Bina. Hence Beria receives \u200eonly from Bina and cannot receive from Keter and Hochma, because the screen \u200eblocks them, as it is above Beria.\u200e<\/p>\n\n\n\n

This is the meaning of the words of the ARI, that a separating screen was erected between \u200eKeter and Hochma and Beria. You should remember that Keter is called Ein Sof.\u200e<\/p>\n\n\n\n

\u200e40. An intermittent illumination is called \u201cnesting.\u201d It is like a bird that does not always \u200esit over its chicks, but only sometimes. Because the above coupling of phase two is \u200enot a perpetual illumination in the world of Beria, he calls it \u201cnesting.\u201d He says, \u200e\u200e\u201cupper Ima nests in the chair.\u201d Read my book Panim Meirot \u200euMasbirot (p. 61) for \u200ethe reason why Bina is called upper Ima.\u200e<\/p>\n\n\n\n

Bina of Atzilut passes the light of Hochma to ZON, and Bina of Beria passes the light of Bina to \u200eZON.\u200e<\/p>\n\n\n\n

\u200e5. If you say: It follows that ZA and Nukva of Atzilut and Beria are all equal \u200ebecause they all receive from Bina of Atzilut, we should say that we have already \u200eexplained that Zeir and Nukva receive the light of Hochma itself, for \u201cyou have \u200emade them all in wisdom,\u201d and Bina is used only as a passageway.\u200e<\/p>\n\n\n\n

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After Atzilut, Bina becomes a screen and a complete clothing from the externality of \u200ethe vessel of Bina of Atzilut, and through that screen, all ten Sefirot of Beria receive \u200ethe light of Ein Sof.\u200e<\/p>\n\n\n\n

ZA of Beria passes the light of Bina to Malchut.\u200e<\/p>\n\n\n\n

\u200e6. Know that Beria too, although the light returned to clothe ZA of Beria, \u200enevertheless Malchut of Beria receives the light of Bina of Atzilut herself. ZA \u200edoes not stop her; it is only a passageway (50), such as in Atzilut. So it is in the \u200einner Yetzira from her and within her (60), and also in the inner Assiya from her \u200eand within her.\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e50. As was explained above regarding Bina of Atzilut, the coupling was made in the \u200escreen of phase two for Beria, and reflected light rose and clothed Bina. However, it \u200edid not stop the light of Hochma with respect to ZA of Atzilut, which stands past \u200ethat Bina. It is so because the screen that operates from below upward does not \u200ecarry with the reflected light that rises by it any new boundary and coarseness to \u200ethose who receive from it.\u200e<\/p>\n\n\n\n

ZA of Atzilut, too, receives from this \u200e reflected light, but it is not diminished because of it \u200eto become unable to draw the light of Hochma. That is because reception by the power of \u200ea screen from below the degree is called \u200e only a window and foramen, but it does not \u200eblock or limit anything.\u200e<\/p>\n\n\n\n

It is so also in any screen in all the places, that the boundaries that are always made \u200ebecause of the screens, these boundaries are apparent only to the receivers below the \u200escreen, but not at all to the receivers above the screen.\u200e<\/p>\n\n\n\n

This is the meaning of the ARI\u2019s words, that \u201calthough the light returned to clothe ZA \u200eof Beria\u201d and made a coupling by striking in the screen of phase one, this reflected light \u200ehas the degree of ZA. Although Malchut of Beria receives from this reflected light, still, \u200ebecause this screen operates from below upward, it does not limit Malchut of Beria so as \u200enot to draw the light of Bina for herself.\u200e<\/p>\n\n\n\n

It is so because \u201cZA does not stop her,\u201d Malchut of Beria, through his screen from below \u200eupward, for \u201cit is only a passageway,\u201d meaning as a window and not as a screen (see \u200ePart 3, item 4 in Inner Light item 6). So it is in all other places too.\u200e<\/p>\n\n\n\n

\u200e60. Regarding the reflected light that descends from above downward, whose conduct is \u200eto broaden the screen and the vessel of Malchut until they expand to ten Sefirot from \u200eabove downward on their own, from Keter to Malchut (see chapter 3, item 5). This \u200eexpansion of Malchut is always referred to as expansion \u201cfrom her and within her.\u201d\u200e<\/p>\n\n\n\n

It means that the one vessel called Malchut expands to ten Sefirot from her and within her, \u200eand you already know that the limited ten Sefirot in all the worlds are made solely by the \u200ereflected light that expands to them from above downward. Thus, these ten Sefirot are \u200ecalled \u201cthe inner ten Sefirot from her and within her,\u201d in Atzilut, in Yetzira and in Assiya.\u200e<\/p>\n\n\n\n

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In the world of Yetzira, the upper light clothes the reflected light of phase one, which is the level \u200eof Zeir Anpin. In the world of Assiya, the upper light clothes the reflected light at the root level \u200eof the coarseness, which is the level of Nukva of ZA.\u200e<\/p>\n\n\n\n

\u200e7. In order to shine in Yetzira, the Ein Sof becomes clothed in a complete garment \u200ein ZA of Beria as well (70), and becomes a screen and clothing to Yetzira, by \u200ewhich the entire Yetzira receives. In order to shine in Assiya, the Ein Sof \u200ebecomes clothed in a complete garment and screen in Nukva of Zeir Anpin of \u200eYetzira as well, and Assiya receives through it. This is the meaning of \u201csix \u200eSefirot nest in Yetzira (80), and lower Ima nests in the wheel (90).\u201d\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e70. The reflected light that expands from the screen downward is called a \u201ccomplete \u200egarment\u201d, since it limits the lights that it clothes with its unique coarseness, so that \u200ethey will not be able to draw any light outside its boundary. However, the reflected \u200elight that rises from below upward, even though it, too, is a garment over the ten \u200eSefirot of direct light, that garment does not limit the light it clothes in any way.\u200e<\/p>\n\n\n\n

Hence it is regarded as an incomplete garment, and only as a root for the garment. The \u200eissue of the expansion of ten Sefirot of Yetzira and Assiya has already been explained \u200eabove thoroughly.\u200e<\/p>\n\n\n\n

\u200e80. ZA is called \u201csix Sefirot\u201d because of the absence of GAR KHB, and the absence of \u200eMalchut. It only has the Sefirot HGT NHY, and the word \u201cnesting\u201d has already been \u200eexplained above.\u200e<\/p>\n\n\n\n

\u200e90. Malchut of Atzilut is sometimes called \u201clower Ima\u201d because Malchut of Atzilut is \u200ethe primary root for all those who are in BYA. The ARI names Malchut of Yetzira \u200ethe \u201clower Ima\u201d after Malchut of Atzilut, since they are one root.\u200e<\/p>\n\n\n\n

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ABYA are the four letters Yod, Hey, Vav, Hey. Yod is Atzilut, which is Hochma; Hey is Beria, \u200ewhich is Bina; Vav is Yetzira, which is ZA; the last Hey is Assiya, which is Malchut.\u200e<\/p>\n\n\n\n

\u200e8. Now you can understand why the four worlds Atzilut, Beria, Yetzira, Assiya are \u200eimplied in the four letters HaVaYaH (100). Yod is Atzilut, Hey is Beria, Vav is \u200eYetzira, and Hey is Assiya.\u200e<\/strong><\/p>\n\n\n\n

The light of Atzilut is by the upper Hochma and is therefore called Yod (200). Beria is \u200eby Bina of Atzilut, hence the name Hey. It is likewise with Vav in Yetzira and the \u200elower Hey in Assiya.\u200e<\/strong><\/p>\n\n\n\n

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Inner Light<\/strong><\/p>\n\n\n\n

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\u200e100. As he explains in the following, the name HaVaYaH consists of ten Sefirot. The four \u200eworlds ABYA are ten Sefirot that include all of reality. However, even though each \u200eand every world in and of itself contains inner ABYA and inner of inner, we must \u200estill know that they are all arranged in ten Sefirot, implied by the four letters \u200eHaVaYaH.\u200e<\/p>\n\n\n\n

This is a very important piece of knowledge that should always be kept before the eyes of \u200ethe reader, since we must always deduce from the particular ten Sefirot to the general ten \u200eSefirot. They always have parallel properties and one is learned from the other.\u200e<\/p>\n\n\n\n

\u200e200. Although Atzilut has only ten Sefirot, implied in the four letters HaVaYaH, because \u200ethe level of these ten Sefirot is up to Hochma, it is regarded as the light of Hochma \u200eentirely. The Yod of the name HaVaYaH insinuates her, for the lights that are \u200esmaller than Hochma do not bear their own name with respect to the important light \u200eof Hochma, which greatly surpasses them. For that reason Beria is called only light \u200eof Bina, and so do all of them, meaning after the names of the most important lights \u200ein them.\u200e<\/p>\n\n\n\n

___<\/p>\n\n\n\n

Consequential rule: The main difference between each two worlds in ABYA is according to the \u200escreens in the four phases of the coarseness, HB TM.\u200e<\/p>\n\n\n\n

\u200e9. We find that there is a consequential rule: Atzilut receives light only from \u200eHochma. That is because Hochma became a blocked screen between Ein Sof and \u200eAtzilut.\u200e<\/strong><\/p>\n\n\n\n

Beria receives from Bina of Atzilut after the light of Ein Sof and upper Hochma \u200eclothed inside her. It is called the light of Bina because she becomes a screen that \u200ecompletely separates.\u200e<\/strong><\/p>\n\n\n\n

Likewise, Yetzira receives from ZA of Beria herself, and Assiya from Nukva of ZA \u200eof Yetzira herself. Were it not for these screens and garments, they would not be \u200eable to receive the upper light, except that each world is at a lower degree than the \u200eother, as explained above (300).\u200e<\/strong><\/p>\n\n\n\n

Inner Light<\/strong><\/p>\n\n\n\n

\u200e300. It means that each world cannot not receive any light except for what the screen above it \u200egives it, as explained above.\u200e<\/p>\n","protected":false},"excerpt":{"rendered":"

Explains that if the clothing of upper light is in the reflected light of the level of \u200eHochma, all ten […]<\/p>\n","protected":false},"featured_media":0,"parent":16169,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[25],"class_list":["post-10868","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\nKabbalah | Part 3 - 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