Nefesh HaChayim, Reb Itzele's Long Annotation

And therefore the stature of First Adam was from the extreme end of the world unto the other extreme end. And based on the explanation, the hidden world—the tzellem—and the revealed world—the d’moot—illuminate simultaneously as one, and with a very strong connection. And this is (T’hillim 139:5) “back and front you have restricted me”498Heb.: ah-khor va-keddem tzartahnee, using the same word used in “and you shall wrap up the money”499Heb.: v’tzarta ha-kessef, meaning that the internal brains were connected to the surrounding ones, and the surrounding ones with those that surround them above them. This is [what is meant by] “from the ground unto the sky”, and we know the “sky” are those things that surround. Rabbee Elazar mentioned the surrounding things only in a general way. And Rav Y’hooda (in the name of Rav) mentioned the supernal surrounding things, that being the Mem500The last letter of the word tzellem of tzellem, the supernal roots, this being how he expounded “and connected from the edge501Heb.: oo-l’miktzei ha-sha-my-im v’ahd miktzei ha-sha-my-im of the heavens and unto the edge of the heavens” (Devarim 4:32). For Rabbee Elazar stated simply: “unto the sky”—the revealed surrounding thing. And then he added further that the edge of the sky too that will later be called heaven, unto the edge of the sky of the supernal skies. (And refer to the RaMBa”N’s commentary on the Choomash on the verse (Bereshit 1:8):“and God-Elohi”m called the sky heavens”. And what he wrote there [starting with] “but even more correct…”502Heb.: ahvahl yoteir na-khone…, and regarding this they stated in the G’mara: “both of those explanations are identical”. Refer to the Tosafote there [for more detail].