והנה ראשית היש הנברא ותחילתו, הן הכלים דיו״ד ספירות דבריאה יצירה עשיה, וגם האורות נפש רוח

Now, the kelim of the Ten Sefirot of Beriah, Yetzirah and Asiyah, and also the orot — Nefesh and Ruach, are the first stage and the beginning of created substantiality (yesh).

The orot (“lights”) that vest themselves in the kelim and thereby animate them consist of Nefesh, Ruach and Neshamah, which are simultaneously three levels in the soul, and three levels in the life-force (“light”) that animates the worlds at large.

The lower two of these, Nefesh and Ruach, also comprise an element of yesh.

ונבראו מבחינת הנשמה די״ס דבי״ע, שהוא אלקות

[The kelim] were created from the category of Neshamah of the Ten Sefirot of Beriah, Yetzirah and Asiyah, this [Neshamah of the Ten Sefirot] being Divinity.

I.e., the G‑dliness of the Sefirot creates the yesh of the kelim of the Sefirot and also their Nefesh and Ruach.

והן הלמ״ד כלים דמלכות דאצילות

And these [orot of the Sefirot] are the thirty kelim of [the Sefirah of] Malchut of [the World of] Atzilut.

In the World of Atzilut, even the external aspect of the kelim of Malchut is G‑dliness. It is this external aspect of the kelim of Malchut that vests itself in the Worlds of Beriah, Yetzirah and Asiyah and becomes their soul and life-force. These external kelim are composed of three tenfold levels — the innermost kelim, the intermediary kelim, and the outermost kelim — thirty in all.

וכן באצילות

It is likewise in Atzilut, that the emanated yesh derives from the external aspect of the kelim of Atzilut.

מחיצוניות הכלים דיו״ד ספירות דאצילות, שהן אלוקות, נבראו ההיכלות דאצילות

From the chitzoniyut (the external aspect) of the kelim of the Ten Sefirot of Atzilut, which are G‑dliness, were created the Heichalot (the Celestial Chambers) of Atzilut,

Unlike the kelim and Sefirot in which there is vested the internal level of the orot, these Heichalot are an external aspect of the World of Atzilut.

שמתלבש בהן בחינת העיגולים דיו״ד ספירות

in which the category of the Iggulim of the Ten Sefirot vests itself,

The term Iggulim (lit., “circles”) refers to the “encompassing” mode of influence (or makkif) of the Sefirot, which does not permeate the created beings which it illuminates. A penetrating mode of influence (or pnimi) would make the animated object resemble the life-force that animates it. The exterior or encompassing mode of influence called Iggulim, by contrast, allows the animated object to perceive itself as a yesh, albeit an emanated form of yesh.

וגם גופות המלאכים דאצילות, שהן בחינת יש

and also the bodies of the angels of Atzilut, which are a form of yesh, are created from the external kelim of the Sefirot of Atzilut,

וכמו שכתוב: ובמלאכיו ישים תהלה

as it is written,1 “And His angels He charges with deficiency,”2

The phrase “His angels” implies those nearest to G‑d, viz., the angels of the World of Atzilut. Yet even these are deficient in that they are yesh and not Divinity.

שאינן בבחינת ביטול לגמרי, כעלול לגבי עילתו

because they are not wholly in a state of nullification as the alul is in relation to its ilah, for they are created in a manner of yesh from ayin.