י. אמנם אין המשל דומה לגמרי לנמשל. כי ספר החכמה שבעולם הזה, הרי הן הלבן והן הדיו שבאותיותיו, אין בהם רוח חיים, וגילוי החכמה שבסבתם, אינו במהותם עצמם אלא מחוץ להם, דהיינו בהמוח של המעיין בו. מה שאין כן ד' העולמות אבי"ע, שהם ספר השמים, הרי כל המוחין שבמציאות הרוחנית והגשמית נמצאים בהם ונמשכים מהם. ולפיכך תשכיל, אשר הלבן שבו שהוא הנושא שבהספר, הוא עצמו המושכל שבהספר, וג' צבעי הדיו, המה המבארים את המושכל הזה.
However, the metaphor does not correspond precisely to the issue at hand, since in the book of wisdom that is in this world, both the white and the ink in its letters are lifeless. The manifestation of wisdom on their account does not occur in their essence itself but outside them, i.e., in the mind of the reader. This is not the case for the four worldsAtzilut,Beria,Yetzira, andAsiya, which are the book of the heavens, as all thebrainsin the spiritual and corporeal realities are present in them and are drawn from them. Thus, you should understand that the white background it contains, which is the medium12See section #8# above. of the book, is itself the intelligible matter in the book, while the three colors of the ink serve to elucidate this intelligible matter.13Unlike physical books, in which the pages and letters are "lifeless," and the concepts take shape outside the pages and within our minds, in the system of the higher levels of reality, the "pages" and "inked letters" are themselves dynamic and spiritually animate. Thus, both the ink and the white background bearing the ink are integral components of the "book." In fact, the white background, representing the level of Atzilut, is more central and significant than the ink forming the letters. This is because the ink is simply the enclothing of the divine truths of Atzilut, represented by the white, in lower-level forms.
י. אמנם אין המשל דומה לגמרי לנמשל. כי ספר החכמה שבעולם הזה, הרי הן הלבן והן הדיו שבאותיותיו, אין בהם רוח חיים, וגילוי החכמה שבסבתם, אינו במהותם עצמם אלא מחוץ להם, דהיינו בהמוח של המעיין בו. מה שאין כן ד' העולמות אבי"ע, שהם ספר השמים, הרי כל המוחין שבמציאות הרוחנית והגשמית נמצאים בהם ונמשכים מהם. ולפיכך תשכיל, אשר הלבן שבו שהוא הנושא שבהספר, הוא עצמו המושכל שבהספר, וג' צבעי הדיו, המה המבארים את המושכל הזה.
However, the metaphor does not correspond precisely to the issue at hand, since in the book of wisdom that is in this world, both the white and the ink in its letters are lifeless. The manifestation of wisdom on their account does not occur in their essence itself but outside them, i.e., in the mind of the reader. This is not the case for the four worlds Atzilut, Beria, Yetzira, and Asiya, which are the book of the heavens, as all the brains in the spiritual and corporeal realities are present in them and are drawn from them. Thus, you should understand that the white background it contains, which is the medium12See section #8# above. of the book, is itself the intelligible matter in the book, while the three colors of the ink serve to elucidate this intelligible matter.13Unlike physical books, in which the pages and letters are "lifeless," and the concepts take shape outside the pages and within our minds, in the system of the higher levels of reality, the "pages" and "inked letters" are themselves dynamic and spiritually animate. Thus, both the ink and the white background bearing the ink are integral components of the "book." In fact, the white background, representing the level of Atzilut, is more central and significant than the ink forming the letters. This is because the ink is simply the enclothing of the divine truths of Atzilut, represented by the white, in lower-level forms.