Part 13 · Chapter 46

The Ari's Text

The second head, which is called the air, has in it also three names of the name SAG, also in exactly the aforementioned manner. And in the aforementioned vowels, like this: Yod-He, Vav, Hey [inner light]; Yod-He-Yod, Vav-He-Vav, Hey-Yod [first surrounding]; Yod-Yod, Hey-Yod, Vav-He-Vav, Hey-Yod [upper surrounding], except that in place of every Tzere point there is a Segol point in their place. And all three of them — inner light, surrounding, and surrounding of both of them — are in the aspect of particularity. But in relation to the generality, all these three discernments are only the aspect of the small surrounding light upon the inner, and it is Ruach.

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 second head, etc., and in the aforementioned vowels, except that in place of every point of Tzere there is a point of Segol instead: For here, in the Mocha of the air, is the place of the revelation of the Hassadim, for concerning this air the verse revolves, “Let there be light,” whose meaning in the Zohar is that the Yod goes out of Avir [air] and what remains is Or [light], which is the secret of the descent of the bottom Hey from the Einayim to the Peh, and new AHP rose, and through the rising of MAN [Mayin Nukvin] of ZA, Bina returns face to face with Hochma, and the light of Hochma is revealed outward to Bina, and there light is revealed in the place of the air, as is known.
And it is now found that the movement of the Tzere, whose meaning is covered Hassadim in the posterior of Ima, is now turned, and becomes the point of Segol, which indicates the coupling face to face and the revelation of Hassadim, as above in the passage beginning “vocalized.” See there. And therefore there is no distinction at all between the three HaVaYaHs of the Mocha of the air and the three HaVaYaHs of Galgalta, except in the turning of the movement of Tzere to the movement of Segol alone, for in truth both of them are the aspect of Bina, as above, for Bina is the secret of the Keter from the second restriction onward; except that Galgalta is the GAR of Bina, and the Mocha of the air is the ZAT of Bina, and therefore there is no distinction between them except in the revelation of Hassadim in the illumination of Hochma, and no more.
And therefore all the Kamatzim remain in it, for the aspect of the Mocha of the air is SAG and YESHSUT, which is the aspect of the Keter of ZA, which is MA and inner light; and concerning the relation of its Keter, which is in the Vav of SAG, as is known, the movement of the Vav with Kamatzim is likewise discerned, which is the aspect of the Keter, as above in the passage beginning “letters,” study it there well. And likewise the filling Yod within it, where the root of the Keter is; and likewise the filling of the bottom Hey within it, where the place of the coupling is. And know that the entire difference between the GAR of Atzilut and ZON is that the aspect of the Keter of GAR is in the GAR of Bina, and the aspect of the Keter of ZA is from the ZAT of Bina. And from here follow all the kinds of distinction between GAR and ZA, as stated in its place. And see the adjacent item.