Part 6 · Chapter 4

The Ari's Text

Afterward, it elicited the external phases to clothe it. First, it elicited lights from the general, inner AB, which is the Se’arot [hair] of the Keter, surrounding its Rosh from the outside up to the Metzach and up to the Oznayim. Afterward, it elicited the Se’arot of the Zakan [beard] that are extended from the general SAG called Nekudim, from which the general three Mochin in it were made.

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

1The Se’arot of the Keter, surrounding its Rosh from without to the Metzach and to the Awznaim. It has already been explained that the Se’arot divide into two Behinot: Rosh and Guf. Until the Awznaim, which is Bina, it is considered Rosh, because the place of the Zivug was in Nikvey Eynaim, being Hochma de Rosh. For that reason the Orot expanded from there down to the Awzen Hotem Peh, to Behinat Hitlabshut, called Guf.You already know that there is a great difference between the Rosh and the Guf. This is the reason it is written that the Se’arot extend until the Awznaim, because until there it is regarded as Rosh. However, from the Awznaim down it is already considered Guf.
2Se’arot of the Zakan that extend from the general SAG called Nekudim. You must know that these AHP that came out from Behinat Rosh to Behinat Guf are always called “The General SAG”. The reason is, as the Rav writes in the following, that this entire SAG de AK we deal with, is considered as all AB, except for the Nekudot in it, which are its bottom half, to be called YESHSUT.Only that is considered SAG, for only that came out through the Nikvey Eynaim into Behinat AHP de Guf. This YESHSUT is called the “General SAG” in every place; it is the Rosh of the Eser Sefirot de Nekudim.It’s been explained above that the beginning of the Zivug in Nikvey Eynaim, which came out of the AHP into Behinat Guf, was made in Rosh de SAG itself, but as Se’arot. The Se’arot Rosh until the Awznaim are considered Behinat from below upward, which is Rosh. Hence, it is still considered AB, as no change is apparent in it yet, due to the ascent of the lower Hey to Nikvey Eynaim.However, from Nikvey Eynaim down, which are Se’arot Dikna, they are already considered AHP that came out of the Rosh and became Behinat Guf. Hence the AHP de Se’arot alone, called Se’arot Dikna, are regarded as the General SAG, which is Behinat Nekudim. This will be explained elaborately in its proper place.It is written, “Afterwards it generated the Se’arot of the Zakan that extend from the general SAG called Nekudim.” That means that from the Behinat Awznaim down the Se’arot of the Zakanextended in the Behinat general SAG, called Nekudim. However, these Se’arot that extend from the Nikvey Eynaim, meaning from Malchut in Hochma from below upward, are still considered AB; they are not branches of the general SAG.Thus, the Se’arot Rosh are branches that extend from AB, and Se’arot Dikna are branches extending from the general SAG, and remember that.
3The collective three Mochin in it. It means that the first three Sefirot KHB de Nekudim are made of these Se’arot Zakan, though not from itself, but from them in general, grouped in the fourth correction of the Se’arot Zakan, called Shibolet ha Zakan. As it is written elaborately afterwards. It is written, “from which the collective three Mochin in it were made.”