Likewise, the second aspect, similar to the qualities of above and below, is the quality of from within to without. Just as there are ten sefirot from above to below, Keter, Ḥokhma, Bina, the six sefirot encompassed in Tiferet, and Malkhut, and Malkhut is the end of the world of Adam Kadmon from below, so too there are ten sefirot, Keter, Ḥokhma, Bina, Tiferet, and Malkhut from within to without. These are called brain, bones, sinews, flesh, and skin, with skin being Malkhut, completing the partzuf from without.45The sefirot can be described in two directional senses: top to bottom (“above to below”) or innermost to outermost (“within to without”).
The supernal light can be thought of as above us, and the sefirot are the vessels that act as a bridge from the supernal light above to the lower world below, translating and transmitting the supernal light into its lower forms (since all of existence is filled with the supernal light and animated by it, as stated in the first sections above). Alternatively, the supernal light can be thought of as being at the root of all of existence, or “within,” and the vessels of the sefirot serve to manifest the hidden supernal light into a revealed form in the world.
From this perspective, the five parts of the body – brain, bones, sinews, flesh, and skin – named here correspond to the same five groupings of the sefirot used previously, namely, Keter, Hokhma, Bina, Tiferet, and Malkhut.