Part 5 · Chapter 14

The Ari's Text

After ZON received from the root of Hochma, too, they do not need to suckle any longer. Then ZON descend in their vessel, the root Hochma rises to her place, and the root of Keter gathers a part of the light to it. That Keter at the end of the roots receives only the vitality it needs. Now he is called Matei [expanding] in the Keter to the vessel since the light returned to its vessel. However, the root of the upper Keter is called not Matei below in Akudim. Thus, we have concluded from all this that the light in the first vessel is called Keter, having only light of Hochma since the light of Keter remained above, at the end of the roots. This is the meaning of, “In wisdom You have made them all.”

Inner Light

This commentary hasn't been matched to individual seifim yet — items are shown in reading order, and the number beside each one counts the notes themselves, not the seifim of the Ari's text.

Not matched to a seif

1After ZON have received from the Shoresh of Hochma too, they do not need to suck any longer. The Zivug was made on the complete Aviut de Behina Gimel, both from the perspective of the Hamshacha and the perspective of the Hitlabshut. Afterwards the Nukva of the Keter can expand from above downward in Eser Sefirot to the Guf with the Ohr that she receives from the Rosh. The Zachar de Kli de Keter expands along with her and descends to the Guf. This is why it is written that then ZON descend in their Kli, meaning the Guf.
2Then ZON descend in their Kli, the Shoresh Hochma rises to her place, and the Shoresh Keter gathers a part of the Ohr to it. The matter of the decline of the above degrees that was made in the Rosh, was only for the time of the Zivug. However, after the Zivug and after ZON came down into their Kli, the degrees returned to their place as in the beginning, the Ohr Keter Elyon returned to Kli de Keter, Ohr Hochma to Kli de Hochma etc.Yet, the Keter Elyon did not shine to the Ohr Keter below Malchut until it could expand to the Guf as in the beginning, but, “the Shoresh Keter gathers a part of the Ohr to it. That Keter at the end of the Shorashim receives only the vitality it needs ,” and not in a way that it can expand to the Guf as in the beginning, for the above reason.
3Matei in the Keter to the Kli. This is because that Ohr of the Zivug that is made in Behinat Nekeva de Keter de Behina Gimel of the Rosh, which is in Komat Hochma, clothing Kli de Keter. It comes down with the above Zachar and Nukva into the Guf and clothes Kli de Keter de Guf too.It is written, “since the Ohr returned to its Kli.” This refers to Kli de Keter that belongs to Ohr Hochma, since it extends so from the Behinat Zivug, hence its name, Matei in Keter de Guf.
4The Shoresh Keter Elyon is called Lo Matei below in Akudim. It means that when it is written Matei in Keter de Guf it does not mean that Ohr Keter of the Roshshines in the Guf, as this Ohr Keter is always Lo Matei in the Guf. Rather, it means Ohr Hochma of the Rosh, but clothing in Kli de Keter.
5Thus, we have deduced etc. containing only Ohr Hochma. He lets us know that in this entire Hitpashtut Bet, when it writes Ohr Keter it means only Ohr Hochma, as we have learned here that there is no Ohr Keter in the Guf at all, but only Ohr Hochma. However, because it clothes in the Kli de Keter, we called it Ohr Keter.