Whereas the powers of the Nefesh that animate a limb are also affected by the limb, Ratzon is not influenced by the activity or status of the limb that it drives.

Unlike Kochos Penimim (e.g. intellect, motion, hearing) there is no Keli specific for Ratzon. Rather, Ratzon can act everywhere and anywhere in the body, although it is neither grasped by, nor fully revealed in any limb.

The text now relates the foregoing discussion of the Mashal to the original Nimshal (Ohr Pnimi/Mamale). It then begins an analysis of Ohr Makkif using the Mashal of human Ratzon.

The Maamar now expands the concept, alluded to briefly previously, that each Koach Hanefesh (Ohr) plays a major role in fashioning the developing Eiver (Keli), such that it acquires the capacity to ultimately enclothe that specific Koach (Ohr).

The Maamar continues the description of how the specific constituency of the brain determines the quality of the manifestation of the Koach Hasechel (intellect) invested therein.

The Maamar illustrates the concept of Hislabshus of Ohr Penimi with the Mashal of the investment of the powers of the Nefesh in specific organs of the body, beginning with a description of Chochmah and Binah.

This section of the Maamar completes the description of the 3 characteristics that distinguish Ohr Pnimi from Ohr Makkif, and then introduces a lengthy Mashal in order to clarify these concepts.

The Maamar now identifies and describes three characteristics that define Ohr Pnimi and distinguish it from Ohr Makkif.

The Maamar indicates that the Shem Havayah is Ohr Penimi. How then, can Mitzvos, rooted as they are in Makkifim, derive from letters of Shem Havayah?

This class is a transition between two Mamarim—the central theme of both, Tzitzis, provides conceptual continuity.