Mystical Flyer, Flavor Profiles Are Radical and Mysterious: Lesson 5 Isaac Luria the Ari

5. Behold, when the light of the Infinite is drawn in the aspect of a straight line into the aforementioned void, it does not immediately extend and spread downwards. Rather, it spreads slowly, meaning that initially the line of light began to spread there, and immediately at the beginning of its spreading, in the mystery of the line, it spread, extended, and became like a single circular wheel around.

This circle was not attached to the light of the Infinite that surrounds it from all sides, for if it were attached to it, the matter would return to the way it was and would be nullified in the light of the Infinite, and its power would not be seen at all, and everything would be the light of the Infinite alone as at first. Therefore, this circle is close to the circle of the Infinite but not attached to it.

The main connection and attachment of this emanated circle with the emanating Infinite is through that aforementioned line, through which descends and extends light from the Infinite and influences that circle, and the Infinite surrounds and encompasses it from all sides, for it too is in the aspect of a circle around it and distant from it as mentioned, for it is necessary that the illumination of the Infinite in the emanations be through that line alone. For if the light were drawn to them also from all their surroundings, the emanations would be in the aspect of the emanator himself, without limit and boundary, and not only that, but even that line is very thin and not in great expansion, so that the light drawn to the emanations be in measure and boundary, for this reason the emanations are called ten measures and ten sefirot to indicate that they have measure and boundary and a fixed number, unlike the Infinite, and as it says in the Holy Zohar, Parshat Pinchas, the thirteen countings of the Shema etc., but that which has no measure and no known name like the aspect of the sefirot etc., for every sefirah has a known name and measure and boundary and domain, and by the line being thin, it will draw to them influence according to their need only, in proportion to their being emanations and not more than necessary in proportion to their being emanators.

And behold, this first circle, which is most attached to the Infinite, is called the crown of the Ancient of Days, and then this line spread further and extended a little and returned to circle and became a second circle within the first circle, and this is called the circle of wisdom of the Ancient of Days. It spread further downwards and returned to circle and became a third circle within the second circle, and this is called the circle of understanding of the Ancient of Days, and so on it went, spreading and circling until the tenth circle, which is called the circle of kingship of the Ancient of Days, thus the matter of the ten sefirot that were emanated in the mystery of ten circles, one within the other, has been explained, and all of this is in the aspect of the ten inclusive sefirot in a general way, including all the aspects of all the worlds.

However, it is clear and simple that many kinds of worlds were emanated, created, formed, and made, thousands of thousands and myriads of myriads, and all of them are as one within the aforementioned void, and nothing is outside of it. And behold, every world and world has in it ten specific sefirot, and every specific sefirah and sefirah in every world and world is comprised of a hundred specific specific sefirot, and all of them are in the form of circles, one within the other, and this within that, without end and number, and all of them are like onion layers, one within the other, according to the image of the wheels as mentioned in the books of the craftsmen. And behold, the aspect that connects all the circles together is the matter of this thin line that extends from the Infinite and passes and descends and extends from circle to circle until the end of all of them as mentioned, and through this line extends the light and the influence needed for each and every one of them, and thus the aspect of the circles of the ten sefirot has been explained.

6. Now we will explain the two aspects that exist in the Ten Sefirot. The first aspect is the light that shines directly, like the image of three lines forming the shape of the Supernal Man. The path of the aforementioned line, which extends from above to below and from which the aforementioned circles extend, also extends directly from above to below, from the top of the highest circle to the bottom of all the circles, literally from above to below. This is included in the secret of the human form, upright with a straight stature, composed of 248 limbs depicted in the drawing of three lines: right, left, and center, all included in the Ten Sefirot in general, and each Sefirah from them is detailed into Ten Sefirot without end, as mentioned above regarding the Ten Sefirot that are in the form of circles. This second aspect is called the image of God, and it is hinted at in the verse, "And God created man in His image, in the image of God." Almost all of the Zohar and the Tikkunim deal primarily with this second aspect, as explained well elsewhere.

With this, the two explanations mentioned above are fulfilled, for there are two aspects: the way of circles and the way of lines, and both are one, the words of the living God. With this, several statements that seem to contradict each other regarding the order and position of the Ten Sefirot will be resolved for you. It will also explain the aforementioned inquiry of how there can be a beginning and end, above and below, in the matter of the Ten Sefirot, and behold, it is explained in both of these aspects. The first aspect is the Ten Sefirot in the form of circles within circles, and it is simple that the circle that surrounds all of them, which is the wheel of the crown, is more attached to the Infinite Light than all of them, and therefore it is more praiseworthy. However, the wheel of the second, called wisdom, has a separation between it and the Infinite Light, and it is the wheel of the crown, therefore its level is below the level of the crown. And so, the wheel of understanding is distant from the Infinite Light by the measure of two circles, and its level is below the level of wisdom, and so on for each circle and circle from all the worlds that are within the void, each one that is closer to the light of the Infinite Light more than its companion is very superior and praiseworthy more than its companion, until it is found that this physical, earthly world is the middle point, central among all the circles, within all the place of the void and the aforementioned empty air, and it is also distanced from the Infinite Light more than all the worlds, and therefore it is so physical and material in the extreme of physicality, despite it being a middle point within all the circles. Understand this well.

And there is another reason, close to the aforementioned, for behold, it was explained how the line that extends from the Infinite Light was extending and then circling and extending further below and circling until the end of all the circles, and the circle that forms first at the beginning of the line, behold, it is superior and praiseworthy more than all the circles that are below it, for behold, it extends from the beginning of the line. And also, because it receives illumination by being in a higher place than all of them. And this highest circle of all of them will be called above, and the innermost circle, which is the middle and central of all of them, which is the lowest of all of them, which receives the light from the bottom of that line, will be called below.

And in the third branch, in the matter of the Ten Circles of the World of Points, it will be explained how also in the aspect of the Ten Sefirot of the circles, there are actual aspects of lines in them, despite them being circles, besides the aspect of the Ten Sefirot of the straightness that is made in the drawing of the image of a man, as mentioned, and there the purpose of the inquiry of the circles will be explained, and there it will be explained to you how also in the Ten Sefirot of the circles, right, left, and center will be justified in them, despite them being in the image of circles within circles.

And behold, also in the second aspect of straightness, which is in the form of a man, above and below, front and back will be justified there, for it is simple that the one closer to the beginning of the line will be the head, and below it will be the body, and below it will be the legs, and so on for the rest of the details of details. And in the third branch, it will also be explained in the matter of the Ten Circles of Adam Kadmon, as mentioned. And behold, this matter that was explained in this branch, how all the worlds are in the aspect of circles within circles, like layers of onions, and it is one aspect, is hinted at in the Zohar in many places, and specifically in Parshat Vayikra, Daf 39, and Ten, how even the heavens and the earths are like layers of onions, one within the other, as mentioned, and so in Parshat Bereishit, Daf 39, and it says, "All of them, the Holy One, blessed be He, needed to create the world with them, and to fix the world with them, and all of them, the brain to the skull, and how many shells cover the brain, and all the world like a body, etc., all of them, this to this from this, and this to this from this, etc.," and behold, it is forced how all the worlds, this surrounds this, and this surrounds this.

And even though from there it seems the opposite, that the innermost is the brain, and the one covering it is the shell inferior to it, nevertheless, if you open the eyes of your intellect, you will understand and see that this statement is speaking in our terms, we who dwell on the lower earth, for which the one closer to us is called the shell that surrounds in our terms to the brain that is inside it, and it is the wheel that surrounds it, and then another wheel after it that is more inner than it in our terms, and it is the brain to the other wheel, and so on until it is found that the Infinite Light is inside all the emanated beings, and it is the inner brain to all of them, and all the emanated beings are shells and garments to it, and the wheel that is closer to us is the outermost of all of them, and is called a shell on all of them.

However, in the aspect of the worlds themselves, it is not so, but the innermost of all of them is the shell, and the one surrounding all of them is the brain. Also in this statement, the second aspect will be understood, called the form of a man in straightness, that includes several worlds, as mentioned in the Holy Zohar, Parshat Toldot, Daf 134, and how many, in the words of our holy master, it is divided into several shapes, and all of them, levels upon levels, are fixed, these upon these, and all of them are one body, so too the world, and in the fourth branch, it will be explained how all the aspects are depicted in the form of a man, and they are this to this from this, and this to this from this, Atik to this from Arich Anpin, and Arich Anpin to this from Abba and Imma, and Abba and Imma to this, etc., as mentioned, all the levels, and there it will be well understood according to [not in the manuscript, the aspect of] their being this to this from this, this is the brain, and this is the shell, as mentioned, understand this well. Behold, the matter of the two aspects that exist in the Ten Sefirot was explained, one in the aspect of circles, and one in the aspect of straightness, like the image of a man.

7. The second edition preface includes everything from the Infinite (Ein Sof) to the smallest emanation. Know that at the beginning, all of existence was simple light, referred to as the light of the Ein Sof, and there was no empty space or void, but everything was the light of the Ein Sof. When it arose in His will to emanate the emanated and to create the created for a known reason, which is to be called merciful and gracious, etc., and if there is no one in the world to receive His mercy, how can He be called merciful? And so on for the rest of the epithets, He contracted Himself in the middle of His light at the central point towards the surroundings and sides, and an empty space remained in between. This was the first contraction of the Supreme Emanator, and this place, an empty, circular space, equal from all sides, is where the world of emanation and all the worlds are placed within this circle, and the light of the Ein Sof surrounds it equally.

When He contracted Himself, He drew a single, thin, straight line, like a tube of light, from the Ein Sof into the void, filling it, but leaving an empty space between the light within the void and the light of the Ein Sof that surrounds the void. Otherwise, the situation would return to what it was, and this light within the void would reconnect with the Ein Sof as it was initially, together. Therefore, the light did not spread and extend widely into the void, but only through a single, thin line. Through this line, the light of the Ein Sof descends into the circular void, which is the emanated, and thus the Emanator adheres to the emanated together. Moreover, even though all of the emanations are circular and the Ein Sof surrounds them equally from all sides, the place that remains directly adhered to it and from which the head of this line extends is called the head of the upper emanations, and everything that extends and spreads downwards is called the lower emanations.

Thus, it is found that there are aspects of above and below in the emanations, for otherwise there would be no aspects of head and feet, above and below, in the emanations. This light that spreads within this void is divided into two aspects. The first is that all the lights within this void must be in the aspect of circles, one within the other. The analogy for this is the light of the crown sphere, one circle, and within this circle is the circle of wisdom, and so on, until the completion of ten circles, which are the ten sefirot of Adam Kadmon, and then ten other circles, which are the ten sefirot of Atik, and then within them ten other circles, which are the ten sefirot of Arich Anpin, and then within them ten other circles, which are the ten sefirot of Abba, these within those, until the completion of all the details of the emanations. Each of these circles has a surrounding light to it, also a circle like it, so it is found that there is an inner light and a surrounding light, and all of them are in the aspect of circles. The second aspect is that in the middle of all these circular emanations, a straight line extends, in the aspect of light similar to the circle, only that it is straight, and it has the aspects of Arich Anpin, Abba and Ima, and Zeir Anpin and Nukva, and all of them are straight. This aspect is referred to in the Torah as "man in His image, in the image of God," as it says, "And God created man in His image, etc.," because it is a straight line and extends in the way of lines. Almost all of the Idra and the Tikkunim speak only of this straightness, as will be explained, God willing.