Omissions from the glosses and commentaries of our teacher, Rabbi Shabetai Sheftel, may his memory be for a blessing:

הַשְׁמָטוֹת לַהַגָּהוֹת וּבִיאוּרִים מָהַר״ש שַׁבָּ״ח

In the discourses of Nekudot [Vowel Points], chapter four (בִּדְרוּשֵׁי נְקוּדוֹת פ״ד), on daf 38b (בְּדַף ל״ח ע״ב), in the glosses and explanations (בַּהֲגָּהוֹת וּבֵאוּרִים), at the end of letter vav (סוֹף אוֹת ו׳), regarding the emergence of the kings in the world of Tohu (בְּעִנְיַן יְצִיאַת הַמְּלָכִים בְּעוֹלָם הַתּוֹהוּ), whether Chesed emerged first as written in Etz Chayim (אִם שֶׁיָּצָא הַחֶסֶד קֹדֶם כְּמ״ש בְּעֵ״ח), or Gevurah emerged first as written in Sefer haLikutim (אוֹ הַגְּבוּרָה קֹדֶם כְּמ״ש בְּסֵפֶר הַלִּקּוּטִים).

Behold, the truth is (הִנֵּה הָאֱמֶת הוּא), that both these and those are the words of the living God (כִּי אֵלּוּ וְאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים), and this is according to what Rabbi Chaim Vital of blessed memory decided (וְהוּא ע״פ מַה שֶּׁהִכְרִיעַ הָרַח״ו זלל״ה), in Sha‘ar haHakdamot, daf 19d (בְּשַׁעַר הַהַקְדָּמוֹת דַּף י״ט ע״ד), and his words were brought in Etz Chayim, Sha‘ar haTikkun, chapter four (וְהוּבָא דְּבָרָיו בְּעֵ״ח שַׁעַר הַתִּקּוּן פ״ד). For there were two kinds of angels (כִּי הָיוּ ב׳ מִינֵי מַלְאָכִים), one from those that emerged from the eyes (א׳ מַה שֶּׁיָּצְאוּ מֵהָעֵינַיִם), and they are the circles (וְהֵם הָעִגּוּלִים), and one from those that emerged from the navel and the Yesod and Tzafra (וְא׳ מַה שֶּׁיָּצְאוּ מֵהַטַּבּוּר וְהַיְסוֹד וְצפ״ר), and they are the upright (וְהֵם הַיֹּשֶׁר). And it is known (וְיָדוּעַ הוּא), that the upright and the circles (כִּי הַיֹּשֶׁר וְהָעִגּוּלִים), are aspects of Chesed and Gevurah (הֵם בְּחִינַת חו״ג).

And behold (וְהִנֵּה), among the kings of Yosher (בְּהַמְּלָכִים דְּיֹשֶׁר), the king of Chesed emerged first (יָצָא מֶלֶךְ הַחֶסֶד מִקּוֹדֶם), as written in Etz Chayim (כְּמ״ש בְּהָעֵ״ח). And among the kings of the eyes (וּבְּהַמְּלָכִים דְּהָעֵינַיִם), which are the circles (שֶׁהֵם הָעִגּוּלִים), and they are aspects of the Gevurot (וְהֵם בְּחִינַת הַגְּבוּרוֹת), the king of the Gevurot emerged first (יָצָא מֶלֶךְ הַגְּבוּרוֹת מִקּוֹדֶם), as written in Sefer haLikutim (וְכְּמ״ש בְּסֵפֶר הַלִּקּוּטִים). And so ruled the Gra, with the help of Heaven (וְהַגְּרָ״א בְּס״ד), that within the Gevurot, Gevurah emerged first (כִּי בַּהַגְּבוּרוֹת יָצְאָה הַגְּבוּרָה מִקּוֹדֶם). And there are many more ancient matters in this (וְיֵשׁ בָּזֶה עוֹד דְּבָרִים עֲתִיקִים הַרְבֵּה), but this is not the place for them (אֶלָּא שֶׁאֵין כָּאן הַמָּקוֹם לָזֶה).

On daf 46c, line five (בְּדַף מ״ו ע״ג שׁוּרָה ה׳), in the gloss of Maharatz (בְּהַגָּהַת מַהַר״צ), “and the vessels did not descend to Beri’ah, etc.” (וְלֹא יָרְדוּ הַכֵּלִים לִבְרִיאָה כו׳), thisה this version was printed from a manuscript of Etz Chayim (הַנּוּסְחָא הַזֹּאת נִדְפַּס מֵעֵ״ח כְּת״י), however in all the printed books it is written “and the vessel did not descend” (אָמוּנָם בְּכָל סִפְרֵי הַדְּפוּס כְּתִיב וְלֹא אָמַר יָרַד הַכְּלִי כו׳), and see in the book Kol baRamah, printed in Korets (וְעַיֵּין בְּסֵפֶר קוֹל בָּרָמָה דְּפוּס קָארֶעֶץ), daf 72a (דַּף ע״ב ע״א).

That which the Rabbi wrote in Sha‘ar Arich Anpin, chapter nine (מ״ש הָרַב בְּשַׁעַר א״א פ״ט), in Tikkun eleven of the thirteen Tikunei Dikna (בְּהַתִּקּוּן י״א מֵהַי״ג ת״ד), that it is “tikkun and transgression” (שֶׁהוּא תי׳ וּפֶּשַׁע), the Rabbi of blessed memory said there (אָמַר שָׁם הָרַב ז״ל), “eleven and transgression is that these small hairs are equal in their length and do not emerge one from the other” (י״א וּפֶּשַׁע הוּא הֱיוֹת אֵלּוּ הַשְּׂעָרוֹת קְטַנּוֹת שָׁוִין בְּאָרְכָּם וְלֹא נָפְקֵי דָּא מִן דָּא), end of his words (עכ״ל).

Behold we have the opinion of the Rav of blessed memory (הֲרֵי לָנוּ דַּעַת הָרַב זלה״ה), that the eleventh tikkun are not hairs distinct in themselves (שֶׁהַתִּקּוּן י״א אֵינָן שְׂעָרוֹת מְיֻחָדִים בִּפְנֵי עַצְמָן), but rather those very small hairs themselves (אֶלָּא רַק אוֹתָן הַשְּׂעָרוֹת קְטַנּוֹת עַצְמָן), that in the tenth tikkun (שֶׁבַּתִּקּוּן י׳), that they are equal in their length (מַה שֶּׁהֵם שָׁוִין בְּאָרְכָּם), in one equality (בְּהַשְׁוָאָה אַחַת).

Behold that very equality (הִנֵּה אוֹתָהּ הַהַשְׁוָאָה), is considered a tikkun in itself (הֲלֹא נֶחְשָׁב לְתִקּוּן בִּפְנֵי עַצְמוֹ), and it is the eleventh tikkun (וְהוּא תִּקּוּן י״א). And so he also said in Pri Etz Chayim, Sha‘ar haSelichot, chapter four (וְכֵן אָמַר גַּם כֵּן בְּפְעֵ״ח שַׁעַר הַסְּלִיחוֹת פ״ד), and so it is more explicitly in Sha‘ar haKavanot, Drushei “Vaya‘avor”, discourse three (וְכֵן הוּא יוֹתֵר מְפֹרָשׁ בְּשַׁעַר הַכַּוָּנוֹת דְּרוּשֵׁי וַיַּעִיבּוּר דְּרוּשׁ ג׳), see there (עיי״ש). And behold, although so it appears at first glance (וְהִנֵּה הַגַּם שֶׁכֵּן מַשְׁמַע לִכְאוֹרָה), in the Idra Rabbah, daf 131a (בְּאַדְּרָא רַבָּא דַּף קל״א ע״א), and daf 134a (וְדַף קל״ד ע״א). However (אָמוּנָם), there is a most wondrous astonishment, exceedingly great (פְּלִיאָה נִשְׂגָּבָה מְאֹד מְאֹד), for in the Sefer deTzni‘uta, chapter two (כִּי בְּסִפְרָא דִּצְנִיעוּתָא פ״ב), it is explicit with complete explanation (מְפֹרָשׁ בְּבֵאוּר גָּמוּר), that they are truly two kinds of hairs (שֶׁהֵם שְׁנֵי מִינֵי שְׂעָרוֹת מַמָּשׁ), for the tenth tikkun are small (כִּי תִּקּוּן י׳ הֵם זְעִירִין), but the eleventh tikkun are large (אֲבָל תִּקּוּן י״א הֵם רַבְרְבִין), see there and you will find (יְעוּ״ש וְתִמְצָא).

And see there in the explanation of the Gra, at the end of Tikkun eleven (וְעַיֵּין שָׁם בְּבֵאוּר הַגְּרָ״א סוֹף תִּקּוּן י״א), where he said there (שֶׁאָמַר שָׁם), that Tikkun ten are small and intermixed (כִּי תִּקּוּן י׳ הֵם זְעִירִין וּמִתְעָרְבִין), and Tikkun eleven are large and of complete measure (וְתִּקּוּן י״א הוּא רַבְרְבִין וּבְשִׁעוּרָא שָׁלֵים), end of his words (עכ״ל). And this is a most wondrous astonishment (וְהוּא פְּלִיאָה נִשְׂגָּבָה), to understand the opinion of the Ari of blessed memory (לְהָבִין דַּעַת הָאֲרִ״י זלה״ה), and it is a great mitzvah to resolve it (וּמִצְוָה גְּדוֹלָה לְיַשֵּׁב). Afterward Hashem, may He be blessed, illuminated my eyes (אַחַ״כ הֵאִיר הַשֵּׁי״ת אֶת עֵינַי), and I saw (וְרָאִיתִי), that the Ari of blessed memory had a somewhat different version, with the help of Heaven (כִּי הָאֲרִ״י זלה״ה הָיוּ לוֹ קְצָת נוּסְחָא אַחֶרֶת בְּס״ד). And so it was in his version (וְכֵן הָיָה בְּנוּסְחָא שֶׁלּוֹ): “Ten small hairs cover the precious throat; eleven are measured in complete measure” (עֲשִׂירָאָה חַפְיָין זְעִירִין עַל גְּרוֹנָא דִּיקִירָא רַבְרְבָא חַד סְרֵי מִתְשַׁעֲרִין בְּשִׁעוּרָא שָׁלֵים).

See in ‘Emek haMelekh, The Gate of the Holy Beard (עַיֵּין בְּעֵמֶק הַמֶּלֶךְ בְּשַׁעַר דִּיקְנָא קַדִּישָׁא), on Daf 66a - 66b (בְּדַף ס״ו ע״א וְע״ב), chapters eleven and nineteen (פ״י וּפ״י״ט), and you will find there (וְתִמְצָא שָׁם), that his version also was so (שֶׁגַּם נוּסְחָא שֶׁלּוֹ הָיְתָה כֵּן). And if so (וְאִם כֵּן), the matter is clear (בָּרוּר הַדָּבָר), that so it was also in the version of the Ari of blessed memory (שֶׁכֵּן הָיָה גַּם כֵּן בְּנוּסְחַת הָאֲרִ״י זלה״ה), blessed is Hashem (בָּרוּךְ ד׳), who illuminated my eyes (שֶׁהֵאִיר אֶת עֵינַי).

In Sha‘ar Toldot Abba and Imma, chapter four (בְּשַׁעַר הוֹלֶדֶת או״א פ״ד), daf 80c, line twenty-four (דַּף פ׳ ע״ג שׁוּרָה כ״ד), “for at first the arouser…” (כִּי בַּתְּחִלָּה הַמְעוֹרֶרֶת כו׳), in the book Kol baRamah the version is (בְּסֵפֶר קוֹל בָּרָמָה הַנּוּסְחָא), “for from the beginning it is aroused there, and this is the secret…” (כִּי מִתְּחִלָּה מִתְעוֹרֵר שָׁם וְז״ס כו׳). There, chapter five, near its end (שָׁם פ״ה סָמוּךְ לְסוֹפוֹ), “half of the Yesod of the supernal head which remained…” (חֲצִי הַיְסוֹד דְּרֵישָׁא עִלָּאָה שֶׁנִּשְׁאָר כו׳), it must read (צ״ל), “of the Unknowable head which remained…” (דְּרַדְלָ״א שֶׁנִּשְׁאָר כו׳).

In Sha‘ar Mayin Nukvin [Feminine Waters] and Mayin Dukhrin [Masculine Waters], discourse eight (בְּשַׁעַר מ״ן וּמ״ד דְּרוּשׁ ח׳), on daf 73a (בְּדַף ע״ג ע״א), in the gloss of the shamash, letter alef (בְּהַשְּׁמַ״ש אוֹת א׳), “it requires investigation from where it is drawn…” (צ״ע מֵהֵיכָן נִמְשָׁךְ כו׳). In the book Sha‘at Ratzon (in the hand of the ḥaver Yafeh Sha‘ah) (בְּסֵפֶר שַׁעַת רָצוֹן מֵהַחָבֵר יָפֶה שָׁעָה), manuscript, on daf 90a (כְּת״י בְּדַף צ״ו ע״א), there is on this a correct answer, and this is its wording (ע״ז תֵּירוּץ נָכוֹן וְז״ל): “The secret of the matter is in what is known (סוֹד הַדְּבָרִים הוּא בְּמַה שֶּׁיָּדוּעַ), that when the souls go forth from above to come into this world (שֶׁבְּצֵאת הַנְּשָׁמוֹת מִלְּמַעְלָה לָבוֹא בָּעוֹה״ז), at first they emerge in the secret of Ze’ir Anpin and Nukvah (בַּתְּחִלָּה יוֹצְאִים בְּסוֹד זו״ן), the male from the Chesedim (הַזָּכָר מִן הַחֲסָדִים), and the female from the Gevurot (וְהַנּוּקְבָּא מִן הַגְּבוּרוֹת). And they unite in Beri’ah, as is known (וְהֵם מִתְיַחֲדִים בִּבְרִיאָה כַּנּוֹדָע), and then the male bestows into the female the secret of that aspect of Ruach (וְאָז הַזָּכָר מַשְׁפִּיעַ בַּנּוּקְבָּא סוֹד הַהוּא בְּחִינַת רוּחָא), and this remains in her always (וְזֶה נִשְׁאָר תָּמִיד בָּהּ), and therefore when she comes into this world the אורח is drawn to her from this (וְלָכֵן בְּבוֹאָהּ בָּעוֹה״ז הָאוֹרַח נִמְשָׁךְ לָהּ מִזֶּה), and all her vitality is from it (וְכָל חַיּוּתָהּ מִמֶּנּוּ), and with this everything comes correctly” (וּבָזֶה יָבוֹא הַכֹּל עַל נָכוֹן), end of his words (עכ״ל).

Sha‘ar Mayin Nukvin [Feminine Waters] and Mayin Dukhrin [Masculine Waters], discourse eleven (שַׁעַר מ״ן וּמ״ד דְּרוּשׁ י״א), at the end of section forty-seven (בְּסוֹף סִימָן מ״ז), there (שָׁם), “that they themselves couple with the Malkhut, etc.” (שֶׁהֵם עַצְמָם מִזְדַּוְּגִים עִם הַמַּלְכוּת כו׳). See the explanation of the matter in the book Mikdash Melekh (עַיֵּין בֵּאוּר הַדְּבָרִים בְּסֵפֶר מִקְדָּשׁ מֶלֶךְ), on Parashat Bereshit, daf 6a (עַל פ׳ בְּרֵאשִׁית דַּף ו׳ ע״א), in the words beginning “to distance this Ya'akov…” (בְּדִבְרֵי הַמַּתְחִיל לְרַחֵק דָּא יַעֲקֹב), see there (ע״ש).

In Sha‘ar haShemot, chapter four, s.v. “the writing” (בְּשַׁעַר הַשֵּׁמוֹת פ״ד ד״ה הַכְּתָב), there it is stated “some say” (אִיתָּא שָׁם נ״א). See in Sha‘ar haMa‘amarim (עַיֵּין בְּשַׁעַה״מ), and likewise in Ta‘amei Mitzvot (וְכֵן בְּטַעֲמֵי מִצְוֹת), and in Sefer haLikutim, Parashat Noaḥ (וּבְּסֵפֶר הַלִּקּוּטִים בְּפ׳ נֹחַ), in the verse “one who sheds the blood of man” (בַּפָּסוּק שֹׁפֵךְ דַּם הָאָדָם), and you will see there (וְתִרְאֶה שָׁם), that the main reading is like the “some say” (שֶׁהָעִקָּר הוּא כְּנ״א).

In Sha‘ar haShemot, chapter five (בְּשַׁעַר הַשֵּׁמוֹת פ״ה), in the diagram of the one hundred and twenty combinations of Elohim (בְּצִיּוּר הַק״כ צֵרוּפֵי אֱלֹהִים). And behold (וְהִנֵּה), all the letters of the one hundred and twenty combinations are six hundred letters (כָּל הָאוֹתִיּוֹת דְּהַק״כ צֵרוּפִים הֵם ת״ר אוֹתִיּוֹת), and they correspond to the two hundred and eighty dinim and the three hundred and twenty dinim (וְהֵם כְּנֶגֶד הַפ״ר דִּינִין וְהַש״ךְ דִּינִין), which are the dinim of letters and the dinim of vowels (שֶׁהֵם דִּינִין דְּדִבּוּרִין וְדִּינִין דְּנִקּוּדִין), as written in Sha‘ar haKavanot, daf 90b (כְּמ״ש בְּשַׁעַר הַכַּוָּנוֹת דַּף צ׳ ע״ב). And they are altogether six hundred (וְהֵם בְּס״ה ת״ר), corresponding to the number of letters of the one hundred and twenty combinations (כְּמִסְפַּר הָאוֹתִיּוֹת דְּהַק״כ צֵרוּפִים). And this is a wondrous matter (וְהוּא דָּבָר נִפְלָא). And I noted this to the holy siddur Kol Ya‘akov (וְהֶעֱרַתִּי לָזֶה הַסִּדּוּר הַקָּדוֹשׁ קוֹל יַעֲקֹב), by the Kabbalist, the author of Sha‘ar haGe’ulah (לַמְּקֻבָּל בַּעַל שַׁעֲרֵי הַגְּאוּלָּה).