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The reason they must rise up is that these vessels of Akudim are the first vessels that were emanated. No vessels were emanated above them since the light there is enormous, and the vessels cannot exist there. Hence, if the upper light had been extended downward to their place while they are inside their vessels, the vessels would have been revoked. This is why it was necessary that only the lights of ZON in the vessel of Keter would rise up.

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1These Kelim of Akudim are the first Kelim. This means the Kelim of the first Hitpashtut when the Zachar and Nekeva of Keter rose from there (see above Part 4, Chap 1 item 5).
2If the Ohr Elyon had extended down… …the Kelim would have been annulled. It means that if Komat Keter had expanded back to the Kelim as it first was, before the its Histalkut, the Kelim made during the Histalkut would have been annulled again for the reason the Rav mentioned above (Part 4, Chap 6 item 3).
3It was necessary that only the Orot of the ZON in the Kli would rise up. These ZON de Keter that rose above the Masach that purified have only Aviut de Behina Gimel. Hence, they extend only Komat Hochma and Ohr Hochma clothes Kli de Keter, Ohr Bina in Kli de Hochma etc.It turns out that each Kli lacks much of the measure of Ohr meant for it. Kli de Keter now has only Ohr Hochma, which is much lower than it. Also, Kli Hochma has only Ohr Bina etc. Because of that the Aviut became apparent in the Kelim in a way that they could not be annulled.
4Lo Matei in the Keter, since ZON of the Keter rise up. The matter of Histalkut Komat Keter de Hitpashtut Aleph is called Lo Matei in Keter. This is the matter of Histalkut ZON of the Keter upward, meaning they rise there to be incorporated in the Zivug Elyon in the Malchut of the Rosh.This has already been explained elaborately in Part 4, chapter 4, Ohr Pnimi item 50 and study it there. I shall only bring an extract of it here sufficiently to explain the Rav’s words here.It explains there that the whole reason for the Histalkut Orot from Hitpashtut Aleph de Akudim was only because of the ascent of Malchut, meaning the Hizdakchut of the Masach in Kli Malchut. When Malchut rose to ZA, which is Behina Gimel, Komat Keter disappeared.Afterwards, when it too rose from the Kli of Keter to the Maatzil, meaning to Malchut of Rosh, the entire Ohr of that Hitpashtut disappeared. Thus, all these Orot that departed from there left Reshimot after them in their Kelim, except Malchut, meaning Behina Dalet who did not leave any Reshimo after her departure.It is also explained there that Malchut, meaning the Masach in her, is incorporated in the Reshimot that the Orot left behind in those Behinot, when it purifies and ascends from Behina to Behina. It is so because when the Masach purified from Behina Dalet to Behina Gimel, which is the Kli de ZA, it mingles with the Reshimo that remains there from the Ohr ZA after its Histalkut.Also, when it rose to Hochma, it mingled with the Reshimo de Hochma, and when it rose to Keter it mingled in the Reshimo de Keter. Afterwards, when it rose from the Keter to the Maatzil the Masach is found to be containing all the Reshimot that exist in the Eser Sefirot de Hitpashtut Aleph except the Reshimo de Behina Dalet. This is because it disappeared even from the Malchut de Hitpashtut Alephitself.Know, that the essence of those Reshimot contained in the Masach are the very Aviut of Behina Gimel that remained from Komat Hochma. It is also Aviut from Behina Dalet from the perspective of the Hitlabshut, remaining from Komat Keter. This is because the Reshimot from the Komot that are lower than them are incorporated in the Upper Reshimot.You should know that these two above Reshimot can still be a single degree although Komat Keter is far more valuable than Komat Hochma, but with a differentiation of Zachar and Nekeva. This is because the Reshimo of Komat Keter is only half a Reshimo. Moreover, it lacks that most important half.It is already presented above that each Reshimo is discerned by two: Reshimo de Hamshacha and Reshimo de Hitlabshut. This means that the measure of the Koma is measured by the measure of the Aviut in the Masach, where the more Av draws a higher Koma.However, since the higher Koma needs a purer Kli, we come to find two opposite ends in each Koma, set one atop the other. On the one hand, the greater Koma must have the most Av Masach and Kli, which are the Kelim for Hamshacha for the great Koma. On the other hand, it must have the finest vessels of reception to fit the clothing of the greatest Ohr.Hence, each of these Reshimot that remained from Hitpashtut Aleph is evaluated by the two above halves, the Reshimo de Hamshacha and the Reshimo de Hitlabshut. Know, that the Reshimo de Hamshacha is the most important, as this is what the Zivug Elyon is made on. Also, the Ohr Hozer that connects and clothes the Ohr Elyon in the Partzuf rises from it.From the explanation you can thoroughly understand why the Reshimo de Komat Keter with the Reshimo de Komat Hochma are considered Zachar and Nukva. It seems very puzzling since it is known that Zachar and Nekeva should be equal to each other. Otherwise how will they have contact with each other, how will they affect and receive from one another?Here, the Zachar will be from Komat Keter and the Nekeva from Komat Hochma and the value of Keter is known to be far greater than Keter. We learned that the Reshimo de Komat Keter is only half a Reshimo, and the weaker half too since it is unfit to draw the Ohr on its own.Yet, the Reshimo de Behina Gimel is a complete Reshimo, both from the perspective of the Hamshacha, and from the perspective of the Hitlabshut. Hence, you find that the complete Reshimo de Behina Gimel equalizes with the half Reshimo de Komat Keter. Understand that and remember it through the rest here.We will explain below how these Zachar and Nekeva connect with the Masach in Malchut of Rosh in one Zivug because of their ascent there. For that reason they return and extend Hitpashtut Ohr Elyon to the Partzuf once more. This is named Hitpashtut Bet.It is written, “when Lo Matei in the Keter, since ZON of the Keter rise up etc. Then, Shoresh Keter Elyon gives below.” It is as we’ve written above that when Lo Matei in Keter, meaning in Hitpashtut Aleph, generally called Keter, Behinat Zachar and Nekeva rise from that Komat Keter.The Zachar is discerned as the Reshimo de Keter of Komat Keter and the Nekeva is discerned as the Reshimo de Hochma of that Komat Keter. They rise under Malchut de Rosh and are renewed there in a new Zivug as he will explain henceforth.
5They remain in His place… …the Shoresh of Malchut also rises to the Shoresh of Yesod. Here you must know this rule, that the ascent of the Anafim means the Hizdakchut of the Aviut in them, which causes the ascent of their Shorashim. Even though Hizdakchut does not apply in the Shorashim, which are the Eser Sefirot de Rosh, still the ascent of the Shorashim extends from the Hizdakchut in the Anafim themselves.This is because the Anafim relate to the Shorashim as the “actual to the potential”. In fact, they are one entity and the actual has only what is in the potential. Hence, if there is any manifestation of the Anafim, which are Sefirot de Guf, that manifestation must first appear in the Eser Sefirot of the Shorashim.Thus, it is true that this matter of Hizdakchut and Histalkut Orot from their Hitlabshut in the Kelimcannot occur in the Eser Sefirot de Rosh. This is because the Hitlabshut Orot in the Kelim is essentially only in potential there. However, the matter of the ascent of the place of the Zivug is certainly there though it occurred because of the ascent of the Anafim there.This concept is among the most important in this wisdom. He elaborates on this matter below in all its details, but here he speaks in general. He says that the ascent of ZON of Komat Keter de Gufbelow Malchut of the Rosh causes the Hitkalelut Ohr Keter in the Behinat Kli Malchut of the Rosh.These two mixtures are: Hitkalelut ZON de Keter of the Guf under Malchut de Rosh in the place of Ohr Keter de Guf, and the Hitkalelut Ohr Keter of the Guf in Kli Malchut itself. They cause the Shoresh de Malchut, meaning the Masach contained in Kli Malchut of the Rosh, to rise to the place of the Shoresh of Yesod, meaning the Aviut de Behina Gimel.
6Shoresh Keter Elyon gives below. This is refers to abundant bestowal by way of Zivug to produce progeny which are the Eser Sefirot de Hitpashtut Bet called Partzuf AB de AK, considered a progeny and the son of the first Partzuf de AK.
7Preparation for the Tachtonim to receive. This means the Tikun of the Masach to be suitable and fitting to mate with the Ohr Elyon.
8The Nukva of Keter is incorporated in the Zachar. It means that this Zivug is not done on the Reshimo de Behina Gimel, which is the Behinat Nekeva. Rather, it is done on the Behinat Reshimo de Behina Dalet, which is the Behinat Zachar de Keter. However, the Nekeva is incorporated in the He’arat Zivug with it, as we will explain below.

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