Ginzay Ramchal — Section 13: Biurim l'Sefer Otzros Chaim

The Ramchal's 41 annotations on the opening of Otzros Chaim. Notes 1–17 cover daf 1a of the Jerusalem edition; the remainder continue through 1b. These glosses clarify the Arizal's terminology, the order of Adam Kadmon's emanation, the role of the kav and the reshimu, and the staging of the tzimtzum.

Forty Annotations and Elucidations on the First Four Pages of Otzros Chaim by Rabbi Chaim Vital By our great master Rabbi Moshe Chaim Luzzatto

[Editor's Introduction: These annotations and elucidations of the Ramchal on the beginning of Otzros Chaim — in which Rabbi Chaim Vital wrote the teaching of his master the Ari, may his memory be a blessing — are precious pearls. Through them we can behold the Ramchal's way of study of the book Otzros Chaim. The Ramchal writes to his teacher Maharyi Bassan on the eve of Shevat 5491 [1731]: "Behold the commentary on the beginning of the Otzros Chaim is also long — therefore I cannot send it." Many foundations in these elucidations are explained at greater length in his work 138 Openings of Wisdom. These annotations were written on the margins of the manuscript of Otzros Chaim. The manuscript is found in the Schechter Seminary in New York (no. 1615).]

Annotations [א] through [יז] are on folio 1a, side 1 of Otzros Chaim.

[א] All of this is like the matter of the visions of Yeshayahu and Yechezkel — and this is the beholding of the Chariot — for they see it in its orders and understand in it the greatness of the governance of His being, may He be exalted.

[ב] Know: that at the beginning of all — all existence was a simple light. What is now Sefirot — is the very light that was primordial at first — only it was without any measure at all. And therefore there is no attainment of it — and it is called simple light — for it is impossible to define it in any definition. And it is the will that cannot be attained and seen at all. For when the matter of measure was introduced — that measured one is given to see as a bounded light. And this is called emanated light — for at first it was not seen — and now it is seen.

[ג] "And there was no void at all": the void is called what has been removed from it the infinitude. And the reshimu [residual impression] that remains is an empty air — and there is no void without a reshimu — as will follow. But in the aspect of what was withdrawn — it is called void — and the aspect that remains is called reshimu — which is the primordial air — like the air between one substance and another in this world.

[ד] "And when it arose in His simple will to emanate — they are emanated": behold — as the manner of drawing down the feminine waters [ma'in nukvin] below — that the masculine waters [ma'in dechurin] descend only according to the aspect of the feminine waters — so he explains now how the tzimtzum came about — for it is not according to Him, may He be blessed, at all — but according to the beings created from Him... [and therefore] when He placed His thought toward this — this is considered as if feminine waters from Him Himself. And it is the end that combined with the head — and the middle emerges — and then the tzimtzum was made according to the aspect of the created beings as mentioned. And this tzimtzum is the foundation of all the attributes that stand to be renewed — and they are those that are relevant between the Ein Sof, blessed be He, and His creatures — meaning: that are not according to Him — but in what is relevant from Him to them.

[ה] "For a known reason — which is to be called compassionate and gracious": this is not the first cause — but the second — and the first teleological one is the matter of beneficence.

[ו] "In the point of the center": this is the general matter around which all the inclinations of the will revolve — and it is the matter of beneficence — wherein is the returning of evil to good.

[ז] [On: "and this place — the void is perfectly round equally from all its sides"]: the place is what gives the existence of the existing beings — and it is equal for every existing being — for what had no place could not possibly exist — and therefore it is round.

[ח] [On: "until the world of Atzilus is found — and all the worlds are placed within this void"]: the infinite did not leave room for existing beings — but the measure gives them existence — and this [measure] itself — its secret is Malchus — and it gives existence to all existing beings as mentioned. And the reshimu that remains is the root of the vessel — and there the matter of judgment is rooted — in the secret of the evil that needs to return to good.

[ט] [On: "drawing light through one line"]: the reshimu is the secret of the body — in which the operations are engraved — and the soul is what guides all its limbs according to what they are — ruling over them and clarifying them. This is the secret expounded in the Ra'aya Mehemna Parshas Pinchas. Therefore — the root of matters is the reshimu. And the line does not add an operation — but guides the reshimu according to what it is.

[י] [On: "one line"]: the line goes only on one way alone — and then the levels are counted in the secret of head and end — and the intention is not that there be many heads — therefore there is not more than one line.

[יא] [On: "like one channel"]: every boundary is drawn from the contracted reshimu — and therefore in order for the light to enter only in this way — it must have a boundary. And therefore on one side the void itself made a narrow path — and through it the light was drawn — that is: the line which is itself a channel for the illumination of Ein Sof drawn within it.

[יב] [On: "but there remains an empty space"]: every effect receives from its cause and pursues it — and the void receives from the encompassing Ein Sof — for it is its effect. But the empty space is a middle aspect — so that the void not receive from Ein Sof — not to take illumination from it — but according to itself — not according to the bestower. And therefore a middle aspect is always renewed between the bestower and the receiver — so that it receives according to what is fitting for it.

[יג] [On: "and through this line the light of Ein Sof the Emanator was drawn and descended into the void"]: Ein Sof, blessed be He, the Encompassing — does not give its essential illumination around the void that it encompasses — but since the matter of the line was established — there the illumination is included to enter within the void. Three things are found here: the path and the channel — and the line drawn through it — and the illumination descending from the encompassing Ein Sof — all of it being included within this line. And therefore only there is it called by the name of emanation.

[יד] [On: "and this light spreading within this void divides into two aspects"]: there are two aspects in the Sefirot: first — that they are effects one from the other — Chesed from Binah — and Gevurah from Chesed — until each lower level is more distant from Ein Sof, blessed be He, than the one above it. And there is no distinction in this between right and left — and it is not that they are equal in their level. And upon this depends the clarification of the worlds as will follow — for each level descends to the lowest — which is Asiyah — in the center — borne by all the upper ones. And every lower is borne by the one above it — until Ein Sof, blessed be He, bears all. [And there is] another aspect — the opposite — that the upper clothes in the lower — so that the lower encompasses all the upper ones. And according to this is the service of man — reaching through all the levels. And according to this aspect the governance was arranged in the secret of right — left — and middle. And these are circles [igulim] and upright [yosher]. And since the particularity of governance is only in the upright — for the circle is a general aspect — and the arrangement is in the upright — therefore all knowledge depends on this — and on this the Zohar and other books occupy themselves.

[טו] [A gloss not found in the printed editions of Otzros Chaim]: "The upright man [Adam Yashar] — his light went forth from the light of Ein Sof from an aspect that the tzimtzum did not reach — and it is called spirit [ruach]. And this has a superiority over the aspect of the circles — which are only from the light that was contracted. And therefore it [the circles aspect] is in the aspect of nefesh — as explained below — for the tzimtzum is only from the power of judgment — as is known. And also the aspect of the nefesh is thus." [From the mouth of Maharyi, may he be remembered for good]: Ein Sof made a cascading of levels — so that each upper one would encompass the lower within it — and at the end of all the human being [ha-Adam] would remain — and in this way all the worlds were created. And therefore the heavens are circles — and this is the fixing of the levels in the secret of nefesh. And at the time the light went forth to make these gradations — within — the order of right and left was being concealed as fitting. And afterward it was revealed — and from it the line was made — which is the spirit [ruach] — in which are all the movements. And in this all the worlds are governed — and therefore the essential depends on this.

[טז] [On the above gloss — on: "the upright man — his light went forth from the light of Ein Sof"]: from the reshimu the vessels were made — both for the circles and for the upright. And the line is soul [neshamah] for both. Only — the inwardness of the circles is from the very matter that was contracted — but the inwardness of the upright man is far from this.

[יז] [On: "and know: there are in this Atzilus types of worlds without end"]: the primordial air encompasses many matters. But the general order beneath which all orders are included is the order of the Name הוי״ה, blessed be He — which is literally the secret of the likeness of man — and therefore on this we speak — for it is the general matter mentioned — and all the rest are included beneath it. And this is the meaning of Adam: Yud-Heh-Aleph — Vav-Aleph-Vav — Heh-Aleph [the fully spelled-out Name in filling Mem-Heh].

[יח] [On folio 1, beginning of side b — on: "the form of one Adam in ten Sefirot along the length of all the circles — as depicted here"]: the form [tzurah] in the Sefirot is not essential — but accidental according to the measure of prophecy — in the secret of: "and by the hand of the prophets I am described" [Hoshea 12:11]. For when the supernal will wishes to make known to a prophet one secret — it shows him the Sefirot in one likeness — and afterward when it wishes to show him another matter — it shows them in another likeness — even one opposite to the first. And this is literally like a dream — in which the subjects change in one moment before the dreamer. Therefore do not let this form trouble you regarding the matter of the state of the worlds — for the place above is already not like our place — and the Sefirot change in their depictions. And therefore when the matter of the worlds being borne one from the other is seen — the lowest being Asiyah — borne by all — you will see this form of the circles one within another as depicted here. And when the matter of the gradation of the worlds in the secret of the clothing is seen — the known state in the rest of the discourses will be seen.

[יט] [On: "however we will occupy and speak of what was emanated from Him"]: the secret of the likeness of man is one gradation — in which the matters of service are found in their rectification — and this is in the aspect of body and soul. For in the body evil is rooted — and the soul needs to overpower it and return it to good. But in order to reach this — the soul needs to conceal its light — until the matter of the body is found — and therefore this is only in a distancing of place from the root. This is the entire matter of the lights of Attika Kadisha from the head to the points [nikudim].

[כ] [On folio 1, end of side b — on the four Hoyas with their four fillings]: what is in the secret of the Names is Ayin-Samach-Mem-Beis — in the aspect of the letters they are Tes-Nun-Tav-Aleph [Tan'ta]. And therefore these two things are combined together.

[כא] [On folio 1, middle of side c — on the ears and below]: know: the face is made to reveal — by way of radiance and illumination — all that is within the entire body — and therefore these lights go forth from the face through their openings. And this is called: the radiance of the countenance. It is found: all existence — Attika Kadisha is its life-breath. And Attika Kadisha itself — even its outer aspect — is exalted above it. And all that we occupy ourselves with is nothing but its radiance — which is an illumination from it.

[כב] [On folio 1, middle of side c — on the ears and below — on the name Samach-Gimel]: this division of the accents into three — unlike the others — and all the rest of the matters of Tan'ta — are called one combination needed to bring forth the annulment of the likeness of man.

[כג] [On folio 1, middle of side d — on the ten Sefirot of completeness in this light]: the general matter of all these lights is the gradation for the revelation of the likeness of man — for the soul needs to conceal its light — so that against this — the existence of the body be revealed — and see this matter elsewhere. For the soul is four parts: Nefesh-Ruach-Neshamah-Neshamah-l'Neshamah [NRNN]. In the lights of the skull — all four parts illuminate — in the lights of the ear — Neshamah-l'Neshamah is already clothed in Neshamah — in the lights of the nose — the two are clothed in Ruach — and in the mouth — the three are clothed in Nefesh. And the mouth brings forth the spirit in the secret of the breathing of the lung — going forth and returning — going forth and receiving — going forth and breathing. And therefore the lights of the mouth go forth and return — and return and go forth. And in the going forth of the lights of the mouth — as the parts of the soul have already become concealed in the Nefesh — the secret of the body is revealed in the secret of the twenty-two letters. And it is still combined with the soul. And in the return — two formations are made — lights by themselves and vessels by themselves. Even so the lights are many — and the vessel is small. Afterward in the points [nikudim] — the vessels multiplied to correspond to the lights truly — and they are more diminished. And there also was a breaking — in the secret of death literally. And afterward in the rectification as it is now. And the essential of all — the resurrection of the dead — which is the completion of the rectification of the breaking — and see all this elsewhere. For this is the order of the ascent of the worlds to the highest Samach-Gimel — which will remain all in complete rectification in the secret of eternity. And behold — all these lights going forth — have parts of the vessel mixed in them — for after the line and the reshimu combined in Attika Kadisha itself — all that goes forth — goes forth in the combination of both. Only in Ayin-Beis — the light is so great and dominant — that the vessel cannot be revealed at all. But in the ear — where the light is concealed — the root of the vessel began to be revealed a little as... and this is the secret of the letters expounded in these lights — and they go and are revealed little by little — until all the twenty-two are revealed in the mouth.

[כד] [On folio 1, middle of side d — on the ten Sefirot from the aspect of encompassing light from the right ear]: in the letters being expounded in the secret of the vessels in the lights of the ear-nose-mouth — then inner and encompassing are relevant to them — for the vessel is double: inner and outer. And therefore the letters too are double — right and left — and they are the roots of the inner vessels and the outer. And the letters combining with the root of the inner vessel are inner lights. And those combining with the root of the outer vessel are encompassing lights.

[כה] [On folio 1, end of side d — on the ten Sefirot that came as inner light — far from its encompassing light — a great distance]: in order for the existence of the vessel — it is required that these two roots revealed in the secret of the letters combine together — and then their existence is strengthened from their combination — and a complete vessel is made. And therefore here — where they were far from each other — the vessel did not emerge — but at the time they drew near — then they blazed into each other.

[כו] [On folio 2, end of side a — on the Heh in the right ear whose number is ten Sefirot as mentioned]: the letters are made from many parts — and in them there are sparks of lights — that afterward combine and make the body of the letter bound together. And here — only the sparks illuminated from which the Alephs are built — but the Alephs themselves built from four — they are not revealed except in the mouth.

[כז] [On folio 2, beginning of side b — on the light going forth from this Attika Kadisha being all one light]: know: there is a great difference between body and soul — for the body has many powers — and each one of them has a place by itself — that is: seeing is in the eyes — hearing is in the ears — and so all the operations. But the soul is not so — rather it is one existence encompassing so many powers — and found entirely in every part — and governing entirely over each and every limb — and acting according to what is rooted in that limb. And so the matter of the line and the reshimu — and so of inner and outer. It is found: the inner is all equal — and there are no divisions in it — until we can say: this part is until here and this one until here — rather according to the vessels it changes in its operations.

[כח] [On folio 2, side b, last third — on: "For white is the secret of the supernal whiteness" — on the Akudim, Nikudim, and Berudim]: the truth is that from here came all the revolutions that turn in the world — and all that befell Israel.

[כט] [On folio 2, end of side b — on the combining of the inner lights with the encompassing lights within the mouth]: in the mouth the combination of the alphabets is made in the secret of the twenty-two letters rooted there — from whose combination the articulation is made. And behold — in the lights combining together within the mouth — they were delayed there to receive all the movements of the mouth in the secret of its outlets — which all move in the secret of one combination. And then the twenty-two letters were rooted in them. And they themselves bound to the bond of the alphabets rooted in the twenty-two letters — in the secret of: Aleph with all of them — and all of them with Aleph. And therefore when they went forth from the mouth — there they began to illuminate. And they were already found bound in the bond of the letters as mentioned — and could no longer separate — rather on the contrary they struck each other in the secret of all these combinations — Aleph with all of them — and all with Aleph — as mentioned. And then they were bringing forth the powers of the vessel absorbed within them — until the vessel was completed to be made — as will follow. It is found: two matters in the mouth — when the lights arrived there immediately they were in the secret of 4 — which was revealed in four Alephs as will follow — and in their delay in the mouth in the secret of the outlets through which they were passing — they received the power of the twenty-two letters with the bonds within them. And when they went forth outside — immediately when they began to illuminate — they illuminated in the aspect of this bond found in them — and the striking was made — and the aspects of the vessel were revealed as mentioned. And therefore the twenty-two letters take hold in the mouth — even though you see that only in their going forth they were revealed — for the truth is: there they stand and combine... the lights that were delayed in them.

[ל] [On folio 2, side d — on the four aspects being the aspects of revelation of those four Alephs that were in the nose]: in the mouth there are four aspects in the secret of lights and vessels — and their secret is voice and speech as will follow. Only they are the secret of the four supernal aspects — and they are revealed in them.

[לא] [On folio 2, side d — on the two Alephs whose form is Yud-Vav-Yud — being inner and encompassing light]: in the matter of these Alephs there is the sparkling that made them — and there are the places from which the light sparkled that made them. And they are divided in two ways in the secret of the combination — namely: the sparkling of the right and left of Yud-Vav-Yud — both went to lights — and the right and left of Yud went to vessels. And the illumination of the places — the two places of the right went to lights — and the two places of the left went to vessels. But in the mouth itself the lights are rooted in the breaths of the right of the mouth — and there the two Yud-Vav-Yud illuminate in the secret of the sparkling — and the illumination of the places of the right. And the vessels are in the left of the mouth in the speech — and there the two Yuds illuminate — and the illumination of the places of the left.

[לב] [A gloss not found in the printed editions of Otzros Chaim — From the collection of the associates]: in each and every aspect there are four existences — which are: vessels — and Nefesh and Ruach and inner Neshamah — and Neshamah-l'Neshamah encompassing — and the aspect of Arikh Anpin: encompassing over encompassing. And these two latter aspects — the first is called Chayah — which is the first encompassing called Neshamah-l'Neshamah — and it is from Chochmah — in the secret of: "Chochmah enlivens those who possess it." And likewise chayyim in numerical value equals chacham [wise]. And the second — which is the second encompassing — is called Yechidah — since there is no female for Arikh Anpin — as there is for the others — and therefore it is called unique without a second. In the first revelation of the root of the vessels — there were five inner and five encompassing. And all the inner ones are below the encompassing ones — and this is until the mouth — for when the vessel began to be materialized — it only reached the five inner and two encompassing. Afterward in the world of the points — a vessel was made only for three inner ones — namely Nefesh-Ruach-Neshamah — and therefore there were three vessels. And the truth is: only the inner ones were taken — and from the encompassing ones nothing was taken — rather the inner ones themselves divided — three to inner and two to encompassing. And in this order are the worlds Atzilus-Beriah-Yetzirah-Asiyah — as is expounded here.

[לג] [Continuation of the above gloss]: and the human being has an inner life-breath — which is his Nefesh-Ruach-Neshamah. And this light was not sufficient to illuminate his physical body — and therefore he also needs a Neshamah-l'Neshamah encompassing from without. For with the Neshamah in its inwardness being of the aspect of Imma — and the Neshamah-l'Neshamah that encompasses it from without being of the aspect of Abba — which both of them are of the aspect of Abba and Imma who never separate — the inner light of Imma — from the excess of its desire to cleave to that of Abba — goes forth powerfully — and passes through the physical body — and illuminates outside — and there cleaves to Abba. And likewise the light of Abba pierces and enters within. And therefore the body is sustained — for they illuminate in it from all its sides. This is after the outer vessel was made from a more distinguished essence than what the inner vessel was made from — for then the lights have the power to pass through the body and to illuminate. And even so — in any case — the outer aspect of the vessel remains less than the inner — for even though its source is great — since it was drawn to become outer — it is already much darkened. And being from a great source causes it not to darken more than fitting — and to be prepared for the passing of the light.

[לד] [On folio 3, side b, first quarter — on the going forth of these lights called Akudim]: the intention of this concealment was to make the body and soul two separate formations. For at first the vessels were mixed in the lights — and they needed to separate from them to remain by themselves — so that afterward the soul would enter to be within them. But it is required that there be one matter causing them to return — for otherwise this would be a completely new operation — and it would be fitting that it be done in a separate place by itself. But the truth is — they are not two operations — rather all is one operation from beginning to end — beginning in going forth and completed in the return. And immediately when the lights reached the aspect of Nefesh — or when the vessel began to be revealed in the secret of the four Alephs as mentioned — they were given to do an operation opposite to what they did at first — namely: at first they were concealed — and now on the contrary — they were given to spread from their concealment. And from these two aspects — the body is made — which is the vessel from the first concealment and from the spreading. This is the combination for the aspect of the body. But even the spreading that was made for the lights — its matter did not reach the vessels — for they were cancelled in the revelation — rather in the way of the hiding of the face — that the lights hid their faces — and there they completed what they could complete. It is found: when they were going forth — they were combining with the vessels — and bringing them forth revealed in the four Alephs as mentioned — since they were in concealment. And afterward when they wished to complete themselves — they were turning their faces from them and concealing — for if they were facing them they would cancel them — and in the very concealing — the vessels were prepared. Behold how the matters bind one with the other — and are born one from the other. And know: what was completed in the Sefirot before the return — was what does not cancel the vessel — and what was completed in the return is what would have cancelled if not for the hiding of the face. And there is a difference between one Sefirah and another according to the power of its lights. And do not ask: but the vessels too are in proportion to the lights — for the revelation of the vessel is one existence alone at the beginning of its making — for it is: whether the power exists to darken to this extent or not — and therefore many lights from the lower ones do not prevent it — and a few from the upper ones prevent it — all the more so there is only one vessel as is known.

[לה] [On folio 3, side b, first third — on the Sefirot going forth imperfectly and returning to ascend to their root to be rectified and completed]: the movement of the mouth is thus — in the secret of breathing — to bring forth the spirit and to return and receive it. Therefore in the lights of the mouth — this matter of going forth and returning was present. And at first the lights went forth in the aspect of the opening of the mouth — as those of the ear and nose also went forth. And added here is the matter of breathing — for the mouth returns and inhales the lights. And afterward it returns and brings them forth a second time with their vessels — and this is a complete breath.

[לו] [On folio 3, beginning of side d — on: "[the Keter] that went forth last and entered first — and Malchus was the opposite — and the secret of the verse 'I am the first and I am the last'"]: the verse is not only to recount the event that occurred — for what gain do we have in knowing this. Rather the matter is — that these are the two roots of governance that exist. For the Keter and Malchus are two bonds — this the opposite of that — and the Sefirot between them. Malchus is the bond of the Sefirot to the lower beings. Keter is the bond of the Sefirot to Ein Sof, blessed be He — namely: the dwelling of Ein Sof, blessed be He, upon them. And behold there is service and there is influence — and the secret: Zu"N are rooted in Aba v'Imma — in Abba in the secret of Yud-Vav-Yud — and in Imma in the secret of Dalet-Vav-Heh. For in service — Malchus is the essential — and the bestower does not bestow from its own side — but according to what the arousal of the lower reaches him. And it is found: the bestower is secondary to the lower one — and this is Dalet at first — and afterward Vav. And this is the aspect of the going forth of the Sefirot — Malchus first and then the rest of the Sefirot. And Keter — which is the upper bond — is what is aroused last — for it is only secondary to the lower ones. But in influence — on the contrary — there is no innovation except from Ein Sof, blessed be He. And therefore Keter is what governs and is aroused first — and after it the rest of the Sefirot — until Malchus which is ma'ana d'chola. And here is found a combination — for the first going forth was in the secret of Binah — to establish the matters of service — but the return in the secret of Chochmah — and in it were established the matters of influence — and see elsewhere. And you will see: in the going forth — the lights were bringing forth the vessel outside — which afterward they left there remaining — and these are those aspects mixed in them. And therefore since this was the intention — they went forth in the secret of the service depending on Malchus literally. And in the return — the lights gathered to be rectified themselves — and on the contrary — they left the vessel to one side — and they were rectified in the secret of the bestower — which is what is relevant to them.

[לז] [On folio 3, end of side d — on Zu"N being greater than Arikh Anpin in the world of Akudim — for Zu"N were face to face]: know: truly when the lights arrived in the mouth itself — there they were completed in all their parts all at once. For until they are outside the mouth — it is impossible for them to complete except level by level. But there — they all complete as one — and therefore he is precise to say: "before they return to ascend to their Emanator."

[לח] [On folio 4, beginning of side a — on "even before any Sefirah returned to ascend — Zu"N already had what was needed for the union"]: behold — Zu"N did not need to unite now — rather all of this was for the need of the body below — for all these revelations were needed to give it the power that it has now. And the truth — Zu"N are the essential in the aspect of the body — and therefore they needed to complete the revelations before they entered the mouth — for what is made after their entering — does not reach this body at all. And it was also needed — that what is much needed for the body should be in them even at the time of their going forth — before they hide their faces from it. The secret of the union — for the essential creation of man is only to spread the faith [meheimnusa] — as mentioned in the Idra Zuta — in the secret of: "peace comes — they rest on their beds" — and see elsewhere.

[לט] [On folio 4, middle of side a — on "know that when Keter ascended to the Emanator — at that time and in that duration that it was ascending — Malchus withdrew from it the aspect of Yechidah"]: all of these are combinations of illuminations and concealments — all of which are needed to make the vessel in the aspect it needs to be — not less and not more — so that there not be illumination in it more than needed — and not less than needed — and all the particulars found in the event — all of them are certainly needed according to this intention. And the more particulars we understand — the more we will understand the combination — how it is.

[מ] [On folio 4, side b, first third — on: "and in Yesod — when [Malchus] ascends there — it leaves a reshimu — and this is the aspect of the crown [atara] that always remains there in Yesod"]: and this is: for behold there is a root for the Nukva in three places in the Dalet-Tav-Yud [final letters of the Sefirot]. But there is a difference — that in Yesod the crown is seen — unlike in Dalet-Tav. But the reason is this which is expounded here — for the light of Malchus when it went to Yesod — there it found its root — which was not discernible there — just as it is not discernible in Dalet-Tav — but there it left a reshimu for its vessel. And then this root protruded and made a crown around Yesod — and from there onward the matter was established — that Yesod can always complete in place of Malchus. And likewise — that it always contemplate and oversee Malchus particularly — as stated below in the secret of Shaul who was hiding in the vessels of Yesod. And know: the limbs go and are built according to the need for the completion of the governance — and the end of all is a complete likeness. And here was literally the building of the crown — and from here this matter was established for all the other places. And even in Attika Kadisha itself there is a crown — only Attika Kadisha is called by the name of the end — that the complete likeness of man should be.

[מא] [This gloss is written on the matter of the tzimtzum of the light from below the navel of Attika Kadisha — as a preparation to bring forth the lights of the points there]: and this is: for each of the four Names encompasses all four — and they clothe one another — just as the Partzufim clothe one another. It is found: Mem-Heh and Beis-Nun clothe Samach-Gimel — from its Samach-Gimel and below. And all this in the aspect of inner. And now in this tzimtzum — the Mem-Heh and Beis-Nun of Samach-Gimel ascended — and raised with them the Mem-Heh and Beis-Nun of the totality of Attika Kadisha as feminine waters — as will follow. And afterward the Mem-Heh and Beis-Nun of Samach-Gimel remained there — and they are those that went forth from the eyes in the secret of the world of the points. And the Mem-Heh and Beis-Nun of the totality of Attika Kadisha returned to descend with the addition of light that was renewed in them.

[לה] [On folio 3, side b, first third — on the Sefirot going forth imperfectly and returning to ascend to their root to be rectified and completed]: the movement of the mouth is thus — in the secret of breathing — to bring forth the spirit and to return and receive it. Therefore in the lights of the mouth — this matter of going forth and returning was present. And at first the lights went forth in the aspect of the opening of the mouth — as those of the ear and nose also went forth. And added here is the matter of breathing — for the mouth returns and inhales the lights. And afterward it returns and brings them forth a second time with their vessels — and this is a complete breath. [לו] [On folio 3, beginning of side d — on: "[the Keter] that went forth last and entered first — and Malchus was the opposite — and the secret of the verse 'I am the first and I am the last'"]: the verse is not only to recount the event that occurred — for what gain do we have in knowing this. Rather the matter is — that these are the two roots of governance that exist. For the Keter and Malchus are two bonds — this the opposite of that — and the Sefirot between them. Malchus is the bond of the Sefirot to the lower beings. Keter is the bond of the Sefirot to Ein Sof, blessed be He — namely: the dwelling of Ein Sof, blessed be He, upon them. And behold there is service and there is influence — and the secret: Zu"N are rooted in Aba v'Imma — in Abba in the secret of Yud-Vav-Yud — and in Imma in the secret of Dalet-Vav-Heh. For in service — Malchus is the essential — and the bestower does not bestow from its own side — but according to what the arousal of the lower reaches him. And it is found: the bestower is secondary to the lower one — and this is Dalet at first — and afterward Vav. And this is the aspect of the going forth of the Sefirot — Malchus first and then the rest of the Sefirot. And Keter — which is the upper bond — is what is aroused last — for it is only secondary to the lower ones. But in influence — on the contrary — there is no innovation except from Ein Sof, blessed be He. And therefore Keter is what governs and is aroused first — and after it the rest of the Sefirot — until Malchus which is ma'ana d'chola. And here is found a combination — for the first going forth was in the secret of Binah — to establish the matters of service — but the return in the secret of Chochmah — and in it were established the matters of influence — and see elsewhere. And you will see: in the going forth — the lights were bringing forth the vessel outside — which afterward they left there remaining — and these are those aspects mixed in them. And therefore since this was the intention — they went forth in the secret of the service depending on Malchus literally. And in the return — the lights gathered to be rectified themselves — and on the contrary — they left the vessel to one side — and they were rectified in the secret of the bestower — which is what is relevant to them. [לז] [On folio 3, end of side d — on Zu"N being greater than Arikh Anpin in the world of Akudim — for Zu"N were face to face]: know: truly when the lights arrived in the mouth itself — there they were completed in all their parts all at once. For until they are outside the mouth — it is impossible for them to complete except level by level. But there — they all complete as one — and therefore he is precise to say: "before they return to ascend to their Emanator."

[לח] [On folio 4, beginning of side a — on "even before any Sefirah returned to ascend — Zu"N already had what was needed for the union"]: behold — Zu"N did not need to unite now — rather all of this was for the need of the body below — for all these revelations were needed to give it the power that it has now. And the truth — Zu"N are the essential in the aspect of the body — and therefore they needed to complete the revelations before they entered the mouth — for what is made after their entering — does not reach this body at all. And it was also needed — that what is much needed for the body should be in them even at the time of their going forth — before they hide their faces from it. The secret of the union — for the essential creation of man is only to spread the faith [meheimnusa] — as mentioned in the Idra Zuta — in the secret of: "peace comes — they rest on their beds" — and see elsewhere. [לט] [On folio 4, middle of side a — on "know that when Keter ascended to the Emanator — at that time and in that duration that it was ascending — Malchus withdrew from it the aspect of Yechidah"]: all of these are combinations of illuminations and concealments — all of which are needed to make the vessel in the aspect it needs to be — not less and not more — so that there not be illumination in it more than needed — and not less than needed — and all the particulars found in the event — all of them are certainly needed according to this intention. And the more particulars we understand — the more we will understand the combination — how it is. [מ] [On folio 4, side b, first third — on: "and in Yesod — when [Malchus] ascends there — it leaves a reshimu — and this is the aspect of the crown [atara] that always remains there in Yesod"]: and this is: for behold there is a root for the Nukva in three places in the Dalet-Tav-Yud [final letters of the Sefirot]. But there is a difference — that in Yesod the crown is seen — unlike in Dalet-Tav. But the reason is this which is expounded here — for the light of Malchus when it went to Yesod — there it found its root — which was not discernible there — just as it is not discernible in Dalet-Tav — but there it left a reshimu for its vessel. And then this root protruded and made a crown around Yesod — and from there onward the matter was established — that Yesod can always complete in place of Malchus. And likewise — that it always contemplate and oversee Malchus particularly — as stated below in the secret of Shaul who was hiding in the vessels of Yesod. And know: the limbs go and are built according to the need for the completion of the governance — and the end of all is a complete likeness. And here was literally the building of the crown — and from here this matter was established for all the other places. And even in Attika Kadisha itself there is a crown — only Attika Kadisha is called by the name of the end — that the complete likeness of man should be. [מא] [This gloss is written on the matter of the tzimtzum of the light from below the navel of Attika Kadisha — as a preparation to bring forth the lights of the points there]: and this is: for each of the four Names encompasses all four — and they clothe one another — just as the Partzufim clothe one another. It is found: Mem-Heh and Beis-Nun clothe Samach-Gimel — from its Samach-Gimel and below. And all this in the aspect of inner. And now in this tzimtzum — the Mem-Heh and Beis-Nun of Samach-Gimel ascended — and raised with them the Mem-Heh and Beis-Nun of the totality of Attika Kadisha as feminine waters — as will follow. And afterward the Mem-Heh and Beis-Nun of Samach-Gimel remained there — and they are those that went forth from the eyes in the secret of the world of the points. And the Mem-Heh and Beis-Nun of the totality of Attika Kadisha returned to descend with the addition of light that was renewed in them.