Part 5 · Chapter 30

The Ari's Text

Let us return to the matter of the seeing of the Eynaim, and say that the making of the vessels was through its looking, seeing, and gazing in the light of Akudim, called the above-mentioned Nefesh. This is the meaning of the verse, “And God saw the light, that it was good; and God divided,” etc. The Ruach and the Neshama, which are the lights Ozen and Hotem, are called complete light. The Nefesh, which is Akudim that emerge from the Peh, are implied in the excess word “the,” in what the text says, “the light.” He said that since God is the Emanator, He sees and looks at the Nefesh, called “the,” and then “and [God] divided,” etc., which is considered the making of the vessels that separate, limit, and place a ration and measurement in the lights, and their parts are separated from one another.

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

1Its Histaklut, Reiah and Habata in the Ohr Akudim, called the above mentioned Nefesh. The Peh de Rosh is called Nefesh. The Hitpashtut Ohr is called Histaklut and Habata. Hence, the Hitpashtut Ohr Elyon to the Masach in Kli Malchut for Zivug de Hakaa is called Histaklut and Habata in the Nefesh, meaning the Masach in Malchut.
2The emanator, He sees and looks at the Nefesh, called “the”. As has been written in the previous item, the Masach in Kli Malchut is called Nefesh and is called “the”, as the Rav has written, and examine carefully (Part 3, Chap 3 item 3).