I am Hashem He is My name

Torah Eleven — יא אֲנִי ה' הוּא שְׁמִי "I am Hashem — that is My Name; and My glory I will not give to another, nor My praise to graven images." [Isaiah 42:8] "I am Hashem — that is My Name; and My glory I will not give to another, nor My praise to graven images." [Isaiah 42:8] — The verse that opens and closes this entire Torah, decoded word by word at its conclusion.

Na Nach Nachma Nachman MayUman ✦ Expanded edition — every word rendered, every Aramaic passage quoted then translated, every gematria shown, every acronym broken letter by letter, nothing omitted.

The Two Unifications — Speech as the Sole Bridge to Torah's Depths For there is a Yichuda Ila'a — a Higher Unification — and a Yichuda Tata'a — a Lower Unification. That is to say: "Shema Yisrael" [Hear O Israel] and "Baruch Shem Kevod Malchuso Le'olam Va'ed" [Blessed is the Name of His glorious Kingdom for ever and ever] [Zohar, Bereishis 18b]. And every single one of Israel needs to bring BOTH OF THESE ABOUT through himself [כָּל אֶחָד מִיִּשְׂרָאֵל צָרִיךְ שֶׁיִּהְיֶה נַעֲשֶׂה זֹאת עַל יָדוֹ] — the responsibility for both Unifications rests personally upon every Jew. Through this — through achieving both Unifications — he can come to attain the tevunos [deep understandings / illuminations] of the Torah, to its very depths. For one who stands on a low level is still distant from the depths of Torah's understanding. Yet only through the intermediary of speech [רַק עַל יְדֵי אֶמְצָעוּת הַדִּבּוּר] — and through no other means — can he arrive at the depths of Torah's wisdom. That is: through speaking words of Torah [שֶׁהוּא מְדַבֵּר בַּתּוֹרָה בְּדִבּוּרִים] — through verbal articulation of Torah specifically — as the verse states: "For they are life to those who find them" [Proverbs 4:22]. Read not le'motz'eihem [to those who find them] but rather le'motzi'eihem ba'peh — "to those who bring them forth through the mouth" [Eruvin 54a]. The speech illuminates for him [מֵאִיר לוֹ הַדִּבּוּר] all the places where he needs to do teshuvah, as our Sages of blessed memory said [Berachos 22b]: "Open your mouth, and let your words shine." And through each act of teshuvah and teshuvah — each time and each time [בְּכָל פַּעַם וּפַעַם, עַל יְדֵי כָּל תְּשׁוּבָה וּתְשׁוּבָה] — the repetition itself is essential — he walks from level to level [הוֹלֵךְ מִמַּדְרֵגָה לְמַדְרֵגָה], until he exits from the low level [יוֹצֵא מִמַּדְרֵגָה פְּחוּתָה] and arrives at the depths of Torah's wisdom. 📜 Yochani and Mamrei — The Full Exchange — Decoded And this is the meaning of what Yochani and Mamrei [the Egyptian sorcerers] asked of Moshe [Menachos 85b]: "Are you bringing straw [תֶּבֶן] to Afarayim?" He answered them with the folk saying: "Amrei anashei — l'masa yarqa, yarqa shkul." "The saying of people goes: to a town of herbs — bring herbs." The word תֶּבֶן [teven — straw] is the language [לְשׁוֹן] of תְּבוּנָה [tevunah — understanding], as it is written: "Understanding will guard you" [Proverbs 2:11]. They understood that Moshe wanted to bring the tevunos of Torah into Israel [בְּיִשְׂרָאֵל] — and therefore they asked [וְעַל כֵּן שָׁאֲלוּ]: for at the time when Israel does not perform the will of the Omnipresent, they are compared to dust [see Megillah 16] — and how can he bring them to a high level [מַדְרֵגָה גְּבוֹהָה] — to the understandings of Torah? And this [in detail]: straw [תֶּבֶן] — the language of the understandings of Torah — you are bringing to Afarayim — which is the aspect of dust [עָפָר] — that is, the low level. He answered them: "Amrei anashei" — "the saying of people" — that is, through the sayings, through the speech of the Jewish man [עַל יְדֵי הָאֲמִירוֹת, עַל יְדֵי הַדִּבּוּר שֶׁל אִישׁ הַיִּשְׂרְאֵלִי], it illuminates for him in all the places where he needs to do teshuvah. And this is: "L'masa yarqa" — "to a town of herbs" — to the places where he needs to do teshuvah. Yarqa [herbs/greenness] is the aspect of teshuvah, as the Midrash states [Bereishis Rabbah, Parshah 43]: "Va'yarek es chanichav" — this was explained as orikan — he invigorated and armed them [אוֹרִיקָן] — in the Parshah of Shoftim — meaning he spurred them to do teshuvah, for the Parshah of Shoftim speaks of teshuvah: "Who is the man who is fearful and faint-hearted?" — referring to one who is afraid on account of sins in his hand [Sotah 43]. 🔵 Parenthetical — Green, Teshuvah, and the Green Ray of Binah [And see in the Introduction to the Tikkunim: yarok [green] is from the side of Imma [the Supernal Mother — Binah], which is teshuvah — a green line [קַו יָרֹק] — the kav yarok, the green ray drawn from Binah.] And this is: "Yarqa shkul" — "take the herbs" — this is the aspect of teshuvah ha'mishkal [the "weighed" teshuvah — precise, exact repentance, measure for measure]: that the speech will illuminate for him so he can perform teshuvah ha'mishkal in actual fact, literally [מַמָּשׁ]. 🔗 Core Chain of Section 1 ▶ A person on a low level is still distant from the depths of Torah's wisdom. ▶ Only through the intermediary of speech — speaking words of Torah verbally — can he arrive there. ▶ Speech illuminates all the places requiring teshuvah. ▶ Each act of teshuvah and teshuvah — time and time again — he walks level to level. ▶ He exits the low level and arrives at the depths of Torah's wisdom — tevunos ha'Torah le'omkah. · · ·

Illuminating Speech Requires Kavod — Through Humility and the Guarding of the Mouth

Illuminating Speech Requires Kavod — Through Humility and the Guarding of the Mouth But [אַךְ] — the illuminating speech — one cannot merit it except through kavod [honor]. That is: he must see to it [יִרְאֶה] — actively ensure — that the honor of Hashem Yisborach be complete. Meaning: that his own honor should be as ayin [לְאַיִן] — as absolute nothingness — compared to the honor of Hashem Yisborach. This comes through anavah [humility] and katnus [smallness / self-diminishment]. For the essential [עִקַּר] aspect of speech derives from kavod, as the verse states: "Who is this King of Glory?" [Psalms 24] — this refers to מַלְכוּת פֶּה — the malchus [sovereignty] of the mouth [Tikkunei Zohar, Introduction, Patach Eliyahu]. For when Torah comes into flawed speeches [דִּבּוּרִים פְּגוּמִים] — into a flawed mouth — not only [לֹא דַּי] does the speech of Torah fail to illuminate for him — but furthermore the Torah itself [הַתּוֹרָה עַצְמָהּ] becomes materialized and darkened there [שָׁם] — in that very place — from his mouth. As the verse states: "This scroll of the Torah shall not depart from your mouth" [Joshua 1:8] — in light of: "and the darkness will move away" [Exodus 10:21] — meaning: the words of Torah should not become gross and darkened from your mouth [מִפִּיךָ]. For through not being vigilant that Hashem's honor be complete — that is, through gadlus [pride / haughtiness] — one cannot open one's mouth. As in the verse: "They closed their mouths [סָגְרוּ פִּימוֹ] — they spoke with arrogance [דִּבְּרוּ בְגֵאוּת]" [Psalms 17:10]. The arrogance closes the mouth — it destroys the very capacity for illuminating speech. 📜 The Story of Levi bar Sisah — Pride That Drips This is like the case of Levi bar Sisah, who was brought up to the bimah [the raised platform to speak publicly] — and haughtiness dripped upon him [טָפַת רוּחוֹ עָלָיו — tafat rucho alav — literally: his proud spirit fell upon him in drops] — and he could not answer them a single word [Yerushalmi, Yevamos chapter 12]. The image is vivid: pride drips onto a person like a liquid — it falls upon him at the moment of public prominence, and immediately seals his mouth. For through arrogance, a person is in the category of idol-worship [Sotah 4b]. And regarding idol-worship it is written: "The graven images of their gods you shall burn in fire" [Deuteronomy 7]. And whatever stands ready to be burned is considered as if already burned [כְּשָׂרוּף דָּמֵי] — deemed, regarded as already burned — and kichusei michtat shi'ureh — its measure is considered already shattered — as brought in the Gemara [Rosh Hashana 28] regarding the shofar of idol-worship. Since its measure is deemed already shattered — it has no vessels of speech [אֵין לוֹ כְּלֵי הַדִּבּוּר] to speak with them [לְדַבֵּר עִמָּהֶם] — with the holy words of Torah. The speech-vessels themselves are shattered. But when one is careful and guards the honor of Hashem to be complete — meaning: he is נִבְזֶה בְּעֵינָיו [contemptible in his own eyes] and נִמְאָס [despised, rejected] in his own sight — then through this he can speak words that illuminate, as the verse states: "And the earth was illuminated by His glory" [Ezekiel 43:2]. And these words illuminate for him the path to teshuvah, and he can arrive at the depths of Torah's wisdom, as above. · · ·

Dew of Lights — Tal Oros — The Thirty-Nine and the Mishkan

The Vav — Guarding the Bris — Shaddai And kavod in its fullness can only come about through the letter וָ"ו [Vav] being drawn into it [שֶׁיַּמְשִׁיךְ לְתוֹכָהּ]. For without the Vav, one remains כְּבַד פֶּה — heavy of mouth [Exodus 4]. 🔵 The Vav Transforms Weight Into Honor כָּבוֹד [kavod — honor, with Vav] vs. כָּבֵד [kaveid — heavy, without Vav] The same letters — but the Vav transforms heaviness into honor. Without it: a heavy, sealed mouth. With it: the honor is complete, and from that honor — speech flows. And through the Vav, one is in the aspect of: "Glory [kavod] — and it does not fall silent [וְלֹא יִדֹּם]" [Psalms 30] — the honor is complete, and from that complete honor, speech does not fall silent. The Vav is what enables the mouth to open. This connects directly to the theme of speech [dibbur] that runs through the entire Torah. For everywhere that Vav appears in Scripture, it is additive — it always adds something to what precedes it [Pesachim 5] — that is, the aspect of additions of holiness [תּוֹסְפוֹת קְדֻשָּׁה] — tosefes kedushah. And this is the guarding of the bris [the covenant]. As our Sages of blessed memory said: "Wherever you find a fence against sexual immorality — you find holiness" [Vayikra Rabbah 25; cited in Rashi]. For these two are dependent on each other [כִּי זֶה תָּלוּי בָּזֶה] — gadlus [pride] and ni'uf [licentiousness] hang from one another as cause and effect — as our Sages stated [Sotah 4b] on the verse: "And a married woman ensnares a precious soul" [Proverbs 6]. And therefore the bris is referred to by the Name שַׁדַּ"י [Shaddai], as the verse states: "I am El Shaddai — be fruitful and multiply" [Genesis 35:11]. It is precisely in the context of fruitfulness and procreation that G-d reveals Himself as Shaddai — for Shaddai denotes: שֶׁיֵּשׁ דַּי בֶּאֱלֹקוּתִי לְכָל בְּרִיָּה — "that there is sufficient in My divinity for each and every creature individually" [as brought in Rashi, Lech Lecha 17]. When one does not guard the bris — that is, through pride — he makes for himself idol-worship [הוּא עוֹשֶׂה לְעַצְמוֹ עֲבוֹדַת אֱלִילִים]. He actively creates his own form of idolatry. He shows that there is not sufficient in G-d's divinity for him — to the point that he needs [עַד שֶׁצָּרִיךְ] idol-worship. Therefore he blemishes the Name Shaddai — "that there is sufficiency in His divinity for each and every creature." But when he does guard the bris — he merits the light that illuminates for him toward teshuvah, as above. · · ·

Dew of Lights — Tal Oros — The Thirty-Nine and the Mishkan And this light is the aspect of טַל אוֹרוֹת [Tal Oros — Dew of Lights] [Isaiah 26:19], which are contained within the Vav of kavod [הַכְּלוּלִים בַּוָּא"ו שֶׁל כָּבוֹד] — this is the direct link between section 3 and section 4: the Vav of kavod contains within it the entire light of the Tal Oros. As the verse states: "Behold, all of these does G-d do — two times, three times — with man" [Job 33:29]. 🔵 Tal = 39 — The Gematria of the First Three Letters of the Divine Name "Two times, three times" — these are the aspect of the Tal Oros — the Dew of Lights — of the miluy [spelling out] of the three first letters of the Divine Name הוי"ה with alefin. The three first letters of יהוה spelled out with alefin: יוד [Yud]: י=10 + ו=6 + ד=4 = 20 הא [Heh]: ה=5 + א=1 = 6 ואו [Vav]: ו=6 + א=1 + ו=6 = 13 Total: 20 + 6 + 13 = 39 = טַל [Tal — Dew] And these are the Tal Oros — the Dew of Lights — and they are contained within the Vav of the [Divine] Name [see Zohar, Teitzei 280b]. "With man" [עִם גָּבֶר] — these lights are contained within the bris — for "as a man [goes] his strength" [see Bava Metzia 84b] — the bris is the seat of the man's power, the vessel of these 39 lights. And for this reason the bris is called בֹּעַז [Boaz] [Tikkun 31]: בּוֹ עֹז — bo oz — "in it is strength" בּוֹ תֻּקְפָּא — bo tukpa — "in it is might, firmness, solidity" The bris is the seat of firm, solid, unassailable strength. But when one does not guard the bris — he ruins the Tal Oros — the thirty-nine lights — and draws down upon himself [עַל עַצְמוֹ] in the realm of livelihood [עַל הַפַּרְנָסָה] the thirty-nine labors [טַ"ל מְלָאכוֹת] — as brought in the Zohar [Vol. 4, 200]: 📜 Zohar — Bread Crumbs and Drops "Ma'an d'zarik peirurin d'nahama — aniyus radaf abatreh — kol she'kein ma'an d'zarik peirurin d'micha." "One who throws bread crumbs [wastes bread] — poverty chases after him. How much more so one who throws drops of [wasted seed]." And this is: בּוֹ עַז [bo oz] — in it are contained both aspects simultaneously [שְׁנֵי הַבְּחִינוֹת]: the thirty-nine lights for one who guards the bris, and the thirty-nine labors [with their attendant suffering] for one who blemishes it. 📐 Gematria — Oz with Kollel = Two Times Tal עַז [oz — strength]: ע = 70 + ז = 7 = 77 Plus the kollel [counting the word itself] = 77 + 1 = 78 = 2 × 39 = 2 × טַל [Tal] The word oz [strength] contains within it both the 39 lights of the guarded bris AND the 39 labors of the blemished bris — both possibilities in a single word. And this is: "Mishkan, Mishkan" [Exodus 38] — the word Mishkan [Tabernacle] written twice — two times — each instance alluding to 39. For the thirty-nine forbidden labors are derived from the Mishkan [Shabbos 49b] — we count the labors performed in building the Mishkan, and those same 39 become the prohibited labors of Shabbos. And one who guards his bris — even when he performs the thirty-nine labors — they are in the aspect of the Mishkan in its construction [מִשְׁכָּן בְּבִנְיָנֵהּ] — the Tabernacle being built — the aspect of thirty-nine lights. But one who blemishes the bris — his labors are in the aspect of the Mishkan in its destruction [מִשְׁכָּן בְּחֻרְבָּנֵהּ] — the Tabernacle being destroyed — the aspect of thirty-nine lashes [Introduction to the Tikkunim; Tikkun 48]. In the aspect of: "Forty shall he strike him and not add [וְלֹא יֹסִיף]" [Deuteronomy 25:3]. 📗 The Tosefes — The Forbidden Addition — Connects Back to Section 3 The phrase "and not add" [וְלֹא יֹסִיף] — the lash that is forbidden to add — this is the aspect of the blemish of the bris, which is the aspect of tosefes [additions]. This circles back to section 3: the Vav — which adds [מוֹסִיף] holiness — is the guarding of the bris. The tosefes kedushah [addition of holiness] is the Vav. When the bris is blemished, that holy tosefes [addition] is corrupted — and appears instead as the forbidden tosefes of the extra lash — "and not add." · · ·

Two Aspects of Guarding the Bris — Shaddai of Shabbos and Shaddai of the Weekdays And the guarding of the bris has within it [יֵשׁ בּוֹ] two aspects: There is one whose marital union [זִוּוּגוֹ] occurs during the six weekdays — and even so, he guards his bris according to the Torah — that he does not depart from [שֶׁאֵינוֹ יוֹצֵא מִ] the laws of the Torah. He remains within the permitted boundaries of his "kind" [לְמִינֵהוּ]. And there is one who guards the bris at the higher level — whose union is from Shabbos to Shabbos. And this is the aspect of Yichuda Ila'a and Yichuda Tata'a together. Shaddai of Shabbos = Yichuda Ila'a For G-d said to His world: "Dai!" [Enough!] [Bereishis Rabbah 46; Chagigah 12] — He contracted Himself [שֶׁצִּמְצֵם אֶת עַצְמוֹ] from all the labors on Shabbos — total rest, absolute contraction. This total tzimtzum [contraction] of Shabbos = the Higher Unification. Shaddai of the Weekdays = Yichuda Tata'a Even on weekdays there are contractions from one labor to its fellow [מִמְּלָאכָה לַחֲבֶרְתָּהּ] — modulation, relative contraction. Not absolute rest, but ordered movement within boundaries. This is Metatron's domain — the six weekdays — the Lower Unification. And this is the aspect of Metatron, whose dominion is the six days of the week — the aspect of the six orders of Mishnah [as brought in the holy Zohar, Tikkunei Zohar, Introduction; and in the writings of the Arizal] — for the six orders of Mishnah correspond to the six weekdays over which Metatron governs. Whose name is like his Master's name — as it is written: "For My Name is within him" [Exodus 23:21] [as in Rashi there]. 📐 Gematria — Metatron = Shaddai = 314 מֶטַ"ט [Metatron]: מ=40 + ט=9 + ט=9 + ר=200 + ו=6 + ן=50 = 314 שַׁדַּי [Shaddai]: שׁ=300 + ד=4 + י=10 = 314 Metatron and Shaddai share the identical numerical value — this is why Metatron is the Shaddai of the weekdays. The Holy Blessed One clothes Himself in Metatron during the six weekdays and guides the world through him [מַנְהִיג הָעוֹלָם עַל יָדוֹ] — this is the Yichuda Tata'a. · · ·

Halacha and Kabbalah — Their Acronyms in Scripture — The Two Tzaddikim And this is the aspect of halachah and Kabbalah: ✦ Kabbalah — Acronym in Psalms 29:2 "הִשְׁתַּחֲווּ לַה' בְּהַדְרַת קֹדֶשׁ" "Bow down to Hashem in the splendor of holiness" [Psalms 29:2] Initial letters: ה' + ב + ק = ק — ב — ל — ה = קַבָּלָה Heh (Hishtachavu) + Lamed (la'Hashem) + Beis (B'hadras) + Kuf (Kodesh) = Kabbalah [As brought in the Kavanos — the kabbalistic prayerbook meditations of the Arizal] ✦ Halacha — Acronym in Psalms 100:1 "הָרִיעוּ לַה' כָּל הָאָרֶץ" "Shout for joy to Hashem, all the earth!" [Psalms 100:1] Initial letters: ה + ל + כ + ה = הֲלָכָה Heh (Hari'u) + Lamed (la'Hashem) + Chaf (Kol) + Heh (Ha'aretz) = Halachah [As brought in the Kavanos] "Bow down to Hashem in the splendor of holiness" — this is the aspect of Yichuda Ila'a — the union of Shabbos. This is the aspect of the Higher Bris [בְּרִית עִלָּאָה] — where the essential hishtachavayah [הִשְׁתַּחֲוָיָה — prostration / total self-nullification] takes place. As the verse states: "And the brothers of Yosef came and bowed down to him" [Genesis 42:6] — Yosef is the guardian of the bris; his brothers' prostration before him is the hishtachavayah of the Yichuda Ila'a. And this is "hadras kodesh" [the splendor of holiness] — in the aspect of: "The firstborn of his ox — hadar [glory/splendor] is his" [Deuteronomy 33:17] — hadar = hadras kodesh = the glory of the Higher bris. "Shout for joy to Hashem, all the earth!" — this is the aspect of Yichuda Tata'a — the union of the weekdays — which is the aspect of Metatron, whose dominion is the six weekdays, the six orders of Mishnah. And this: Hari'u [shout / sound a teru'ah] — the language of teru'ah and song [לְשׁוֹן תְּרוּעָה וְזִמְרָה] — in the aspect of: "From the wing of the earth [מִכְּנַף הָאָרֶץ] we have heard song" [Isaiah 24:16]. For Metatron is in the aspect of כָּנָף [kanaf — wing] — as in the verse: "And your Teacher will no longer be winged-away [יִכָּנֵף] — hidden — from you" [Isaiah 30:20] — for in him [in Metatron-as-wing] the Holy Blessed One clothes Himself during the six weekdays, as is known. · · ·

Razin and Razin d'Razin — The Sar ha'Olam — The Two Tzaddikim — Exile and Return And this is the aspect of razin [secrets / mysteries] and razin d'razin [secrets of secrets]: Razin — this is the aspect of Halachah. Razin d'razin — this is the aspect of Kabbalah. The clothing of Kabbalah within Halachah [הִתְלַבְּשׁוּת הַקַּבָּלָה בַּהֲלָכָה] is the aspect of the Holy Blessed One's guidance [הַנְהָגָה] of the world during the six weekdays — the aspect of Yichuda Tata'a. And this is [the conclusion of the verse cited above from Isaiah 24:16]: "Splendor to the Tzaddik — רָזִי לִי רָזִי לִי — my secret, my secret!" [Isaiah 24:16]. "Splendor to the Tzaddik" [צְבִי לַצַּדִּיק] — this is the holiness of the marital union [קְדֻשַּׁת הַזִּוּוּג]. In it there are two secrets — the two mysteries: razin and razin d'razin — which are the aspects of Yichuda Ila'a and Yichuda Tata'a, which are the aspects of Halachah and Kabbalah — the aspects of razin and razin d'razin. 📜 The Sar ha'Olam — Trees, Grasses, and the Declaration of Glory And this is what our Sages of blessed memory said [Chullin 60b]: "'May the glory of Hashem endure forever' [יְהִי כְבוֹד ה' לְעוֹלָם] — the Sar ha'Olam [the Prince of the World — Metatron] said it." When the Holy Blessed One said to the trees: grow each to its own kind [לְמִינֵהוּ] — the grasses reasoned among themselves with a kal v'chomer [a fortiori argument]: "The trees — which are tall [גְּבוֹהִים] and NOT CLOSELY-GROWING [אֵינָם תְּכוּפִים] — even they were commanded to be each to its own kind. How much more so WE — who are small [קְטַנִּים] and CLOSELY-GROWING [תְּכוּפִים] — how much more certainly must we go forth each to our own kind!" Then the Sar ha'Olam opened and said: "May the glory of Hashem endure forever!" For in truth, even the great ones — whose unions are NOT FREQUENT [אֵינָם תְּכוּפִים] — only from Shabbos to Shabbos — even for THEM the Torah warned about guarding the bris, that they guard themselves, as it is written: "And the children of Israel shall guard the Shabbos [וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת]" [Exodus 31:16]: ✦ Biah — Acronym in Exodus 31:16 Initial letters: וְ + בְּ + יִ + אֶ = בִּיאָה Vav (V'shamru) + Beis (Vnei) + Yud (Yisrael) + Alef (Es) = Bi'ah [intimacy] [As brought in the Kavanos] Meaning: even though his union is only from Shabbos to Shabbos — even so, he requires great shmirah [guarding] — in the aspect of "V'shamru" [and they shall guard]. All the more so the small ones — the "grasses" — whose unions are frequent [תְּכוּפִים], even on the six weekdays — they certainly require great guarding to guard their bris according to the Torah — each within their proper kind [לְמִינֵיהֶם] — staying within the halachically permitted boundaries of their own category. Immediately [מִיָּד] — the instant — when the Sar ha'Olam heard — who is Metatron, whose dominion is the six weekdays, the aspect of the grasses, the aspect of Yichuda Tata'a — he opened and said: "May the glory of Hashem" — כָּבוֹד דַּיְקָא — kavod specifically and precisely. Not any other word — kavod — for through guarding the bris in both aspects, as above, the honor of Hashem is complete. Thus it emerges: through guarding the bris in both aspects — which are the aspects of Yichuda Ila'a and Yichuda Tata'a — from trees and grasses — great and small — the union of Shabbos and the union of the weekdays — the aspects of Halachah and Kabbalah — razin and razin d'razin — through all of this, the honor is complete. And through the honor, one merits the illuminating speech. And through the speech, one can arrive at the depths of Torah's wisdom, as above.

And this is what Rabbah bar bar Chanah said: 📜 The Story — Full Aramaic with Translation "Zimna chada havei azlinan b'sfinsa, v'chazai l'hai tziparta, dahavei ka'ei ad karsulaih b'maya, v'reishei ba'rakia. V'amrinan: leit maya — u'va'inan l'meiches l'akurei nafshin. Nefak brat kala v'amar lan: la techutu l'hacha — d'nafla lei chatzina l'var nagara hacha — ha sheva shnin, v'la matei l'ar'a. V'la mi'shum d'nefisha maya — ela mi'shum d'rdifa maya. Amar Rav Ashi: hai — Ziz Sadai hu — d'chsiv: 'v'Ziz Sadai imadi.'" "Once we were sailing on a ship, and we saw a certain bird [צִפַּרְתָּא — tziparta] standing with its ankles in the water while its head reached to the heavens. And we said: there is no water — and we wanted to descend to make ourselves precious/honored [l'akurei nafshin]. A heavenly voice [בַּת קוֹל] went out and said to us: 'Do not descend here! For a carpenter's axe [chatzina] fell here for a carpenter [bar nagara] — already seven years — and has not yet reached the ground. And not because the water is abundant — but because the water is swift [rdifa].' Rav Ashi said: That is the זִיז שָׂדַי [Ziz Sadai] — as it is written: 'And the Ziz Sadai is with Me' [Psalms 50:11]." 📜 Rashbam's Explanation "We saw this bird, etc. — this is how we read it [hachi garsinan]. And we said 'there is no water' — we thought it was not deep, since [the bird] was standing only in water up to its ankles. Chatzina — an axe or adze. L'var nagara — for a woodworker/carpenter. And not because the water was abundant [d'nefisha maya] — that the axe had not reached the ground after seven years — but because the river's current was swift [d'rdifei maya] — the rushing of the river kept it from settling, not the depth alone." The צִפַּרְתָּא [tziparta — the bird] is the aspect of speech [dibbur] — which is the intermediary [אֶמְצָעִי] between the person — who comes into being from masculine and feminine waters [מַיִּין דּוּכְרִין וְנוּקְבִין] — and the heavens — which are the aspect of the depths of Torah's wisdom. The speech stands between the earthly and the heavenly — its ankles in the water, its head in the sky. As brought in the Midrash [Vayikra Rabbah 16; Arachin 16b] regarding the metzorah [person with spiritual skin-affliction] who must bring two birds: "Let the chatterer [פַּטָּטַיָּא] come and atone for the chatter." The very same speech-faculty that was misused must be brought back as the agent of rectification. Since speech must illuminate for him in all the places where he needs to do teshuvah — it sometimes stands in the aspect of: "She uncovered his feet [וַתְּגַל מַרְגְּלֹתָיו]" [Ruth 3:7] [see Tikkun 21; Tikkun 70] — "and lay down" — meaning: the speech needs to illuminate for the person who is below, on a low level. The bird's ankles are in the water — it descends to the ankle-level of the person on the lowest rung — like Ruth uncovering Boaz's feet and lying at his level — in order to illuminate for him and raise him. Therefore the speech is called the tziparta — the bird that stands up to its ankles in water. Water [maya] is the aspect of the human being who comes into existence from masculine and feminine waters, as is known. And the speech — which is the tziparta — stands at the ankle-level next to the person who is on a low level — in order to illuminate for him. "And we said: there is no water" [leit maya] — that is, they understood that one cannot merit speech except through kavod that is complete — that the person should consider himself as efes and ayin [אֶפֶס וָאַיִן] — as zero and nothingness — in his own eyes. And this is: "there is no water" — the person should hold himself as ayin [absolute nothingness]. "And we wished to descend" [u'va'inan li'nchutei] — the language of lowliness [לְשׁוֹן שִׁפְלוּת] — to be humble and meek. But "to make ourselves precious" [l'akurei nafshin] — from the root of: "I will make man more precious than fine gold [אוֹקִיר אֱנוֹשׁ מִפָּז]" [Isaiah 13:12] — meaning: the humility was for the sake of greatness — to become honored and esteemed through the humility! For knowing the depth of the disgrace of arrogance, they were humble in order to be honored and esteemed through the humility. This is the aspect of humility that is the ultimate goal of pride [עֲנִיוּת שֶׁהוּא תַּכְלִית הַגַּדְלוּת]. And arrogance is greatly despised [כִּי הַגַּאֲוָה מְבֻזָּה מְאֹד]. A heavenly voice went out and said: "Do not descend here!" [la techutu l'hacha] — Do not descend to be humble for that reason [בִּשְׁבִיל זֶה] — not for the sake of making yourselves precious and honored [לְאוֹקוּרֵי נַפְשִׁין — לְהִתְיַקֵּר וּלְהִתְכַּבֵּד]. The Bat Kol warned them that they should not be humble in order to become esteemed and honored — for this kind of humility is itself the ultimate goal of pride. Humility that seeks honor is the subtlest, deepest form of pride. "For a carpenter's axe fell here seven years ago and has not yet reached the ground." The Bat Kol informed them of the root of arrogance [שֹׁרֶשׁ הַגַּדְלוּת] — so that they would distance themselves from arrogance to the furthest extreme [עַד קָצֶה אַחֲרוֹן] — and not be humble for the sake of greatness. As our Sages said [Avos, chapter 4]: "Be exceedingly, exceedingly [מְאֹד מְאֹד] humble of spirit" — the doubling is emphatic: go to the absolute furthest limit of humility, leaving no room whatsoever for the seeking of honor. She [the Bat Kol] informed them that arrogance comes from the fall [נְפִילוֹת] — the falling-down — of the pride and splendor [הִתְפָּאֲרוּת] of the Holy Blessed One, which is His garment — as it is written: "Hashem reigns — He has donned arrogance [גֵּאוּת לָבֵשׁ]" [Psalms 93:1]. "A fallen axe" [chatzina] — the aspect of a garment [לְבוּשׁ] — as the verse states: "His hem/bosom [חִצְנוֹ] gathers sheaves" [Psalms 129:7] — the root חצן connecting the axe-tool to the garment-hem. "A carpenter" [bar nagara] — this is the Holy Blessed One — as the verse states: "He Who roofs His upper chambers with water" [Psalms 104:3] — the divine Architect — and as the statement: "Your G-d is a carpenter" [Chullin 60b] — G-d Himself declared this: He is the master builder of all existence. What we observe — that in general (al pi harov) the learned ones quarrel with the Tzaddikim and speak about the Tzaddik insolent words — "brazen arrogance and contempt" — this is a great and intentional arrangement from Hashem Yisborach. For there is the aspect of Ya'akov and Lavan: From the fall of this garment [מִנְּפִילַת הַלְּבוּשׁ הַזֶּה] — from the falling-down of G-d's own splendor — arrogance came into being. It is G-d's own splendor that falls and becomes human arrogance — the divine garment unraveled into human pride. This is the aspect of the seven houses of idol-worship. For through this, Israel was exiled from their land, as our Sages stated [Gittin 88b]: "Israel was not exiled until they worshiped in seven houses of idol-worship." And therefore idol-worship is called in the language of tiferes [splendor], as it is written: "Like the splendor of man [כְּתִפְאֶרֶת אָדָם] for a house to dwell in" [Isaiah 44:13] — specifically man's splendor, not divine splendor — the idol is human self-glorification, the usurping of G-d's fallen splendor for oneself. "Seven years ago" — this is the aspect of arrogance — the aspect of seven houses of idol-worship, as above. "And has not yet reached the ground" — because of that sin [עַל יְדֵי הֶעָווֹן הַזֶּה] we have still not returned to our land. For through this sin — arrogance, which is like worshiping idols — through this we were exiled from our land — and therefore we have still not returned. "Not because the water is abundant" — do not say that the reason we cannot return to the Land of Israel [שֶׁאֵין יְכוֹלִין לְהַגִּיעַ וְלָשׁוּב לְאֶרֶץ יִשְׂרָאֵל] — that we cannot arrive and return — is because the nations are many [הָעַכּוּ"ם הֵם רַבִּים] — in the aspect of "many nations" [Deuteronomy 7] — who are in the aspect of "many waters" [Song of Songs 8:7]. "But because the water is swift [rdifa]" — meaning: they [we] are pursuing [רוֹדְפִים] the kavod — which is the aspect of water — in the aspect of: "The G-d of glory thunders; Hashem is over many waters" [Psalms 29:3]. The same root ר-ד-פ [radaf — to pursue] appears in both rdifa [the rushing/pursuing water] and rediyas ha'kavod [the pursuit of honor]. The water pursues itself = they pursue honor — through this they cannot arrive and return to the Land of Israel. For the essential prolongation of exile — and inability to return to our Land — comes only from the sin of gadlus and pursuit of kavod [עַל יְדֵי רְדִיפַת הַכָּבוֹד וְהַגַּדְלוּת]. All this the Bat Kol informed them — the great magnitude of the disgrace of arrogance [גֹּדֶל בִּזָּיוֹן הַגַּדְלוּת] — so that they would distance themselves from arrogance to the furthest extreme, as above. And then Hashem's honor is complete. And then one merits the illuminating speech — which is the tziparta — as above. But how does one merit this — to break one's own pride and honor completely [לְגַמְרֵי] — and have Hashem's honor be complete? It is through the guarding of the bris in both aspects above — which are the aspects of Yichuda Ila'a and Yichuda Tata'a. And this is what Rav Ashi said: "Hai — Ziz Sadai hu" — "This — is the Ziz Sadai" — meaning the aspect of Yichuda Ila'a and Yichuda Tata'a. For through Yichuda Ila'a and Yichuda Tata'a — which are the aspects of guarding the bris in both aspects — through this the honor is complete. And through complete honor one merits the tziparta — speech — which is the intermediary between the waters and the heavens, as above. 🔵 Ziz Sadai — The Two Aspects — The Bird That Darkens the Sun זִיז [Ziz] — this is the aspect of Yichuda Tata'a — the aspect of Metatron — the aspect of mi'knaf ha'aretz [from the wing of the earth], as above [Bereishis Rabbah 19; Vayikra Rabbah 22]: "There is one bird — at the time that it spreads its wings [בְּשָׁעָה שֶׁמַּפְרִישׂ אֶת כְּנָפָיו] — it darkens the sun — and Ziz is its name." The darkening is not permanent — it happens at the specific moment of wing-spreading. This is the aspect of Yichuda Tata'a — the aspect of Metatron — the wing of the earth — within which the Higher Bris is clothed — which is the aspect of the sun [see Zohar, Shemos 3b; Zohar, Pinchas 217]. The Bris Ila'a [Higher Covenant] is the sun — hidden within the Ziz's wing-as-Lower-Unification, just as the sun is temporarily obscured by the wing. The Higher is clothed within the Lower. שָׂדַי [Sadai] — this is the aspect of Yichuda Ila'a, as above. The Higher Unification is Shaddai — the absolute sufficiency of the divine. The Verse "Ani Hashem Hu Shmi" — Decoded Word by Word אֲנִי ה' הוּא שְׁמִי — וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן — וּתְהִלָּתִי לַפְּסִילִים "I am Hashem — that is My Name — and My glory I will not give to another — nor My praise to graven images." [Isaiah 42:8] אֲנִי ה' — "I am Hashem" This is the aspect of Yichuda Ila'a — the Higher Unification — the absolute, transcendent unity of G-d. הוּא שְׁמִי — "That is My Name" This is the aspect of Yichuda Tata'a — the Lower Unification — Metatron, who bears My Name within him: "For My Name is within him" [Exodus 23:21]. The lower name is the vessel that carries the higher Name — שְׁמִי [My Name] = the Name that is drawn down into Metatron = the Yichuda Tata'a. וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן — "And My glory I will not give to another" This is the aspect of kavod in its completeness [כָּבוֹד בִּשְׁלֵמוּת] — I will not cede My glory to the forces of pride and impurity — the glory must be entirely His, not shared with the ego. This is the humility — the ayin — the total self-nullification — through which the bris is guarded and the honor remains complete. וּתְהִלָּתִי לַפְּסִילִים — "Nor My praise to graven images" This is the aspect of speech — the dibbur — as the verse states: "The praise [תְּהִלַּת] of Hashem shall my mouth speak [יְדַבֶּר פִּי]" [Psalms 145:21]. Speech is the vessel of tehillah [praise]. When speech is given over to the פְּסִילִים [graven images — arrogance, pride] — the praise becomes idol-worship. When it is returned to Hashem through complete humility — it becomes the illuminating speech, the dibbur ha'meir. All as above — the entire Torah completes its circle: the verse that opened it is now fully decoded, every word illuminated by the journey of the Torah itself. הַכֹּל כַּנַּ"ל ✦ All as above. 🗺️ Translator's Summary — Torah 11 The following is prepared by the translator to aid study. It is not part of Rabbeinu's original text. Goal: Tevunos ha'Torah le'omkah — the depths of Torah's wisdom Dibbur ha'meir — illuminating speech — that opens the mouth and lights the path of teshuvah Kavod bi'shleimus — complete honor of Hashem — total self-nullification (efes v'ayin) NOT humility for the sake of honor — genuine ayin Guarding the Bris in both aspects — the Vav drawn into kavod ↓ splits into two Yichuda Ila'a Shabbos union Shaddai of Shabbos Kabbalah / Razin d'razin Trees / Great ones "Hishtachavu..." = קבלה Yichuda Tata'a Weekday union Shaddai of Weekdays / Metatron Halachah / Razin Grasses / Small ones "Hari'u..." = הלכה Failure: Arrogance = Idol-worship → Shatters speech-vessels → Prolongs exile Key wordplays, gematrios, and acronyms in this Torah: • תֶּבֶן (teven — straw) = תְּבוּנָה (tevunah — understanding) · עֲפָרַיִם (Afarayim) = עָפָר (afar — dust = low level) • יַרְקָא (yarqa) = teshuvah — the green ray (kav yarok) from Binah / the side of Imma • כָּבוֹד (kavod) with Vav vs. כָּבֵד (kaveid — heavy) without it — the Vav transforms weight into honor • עַז + kollel = 78 = 2 × 39 = 2 × טַל — both 39 lights AND 39 labors contained in one word • שַׁדַּי = שֶׁיֵּשׁ דַּי — "there is sufficient" in G-d's divinity for every creature individually • מֶטַ"ט = שַׁדַּי = 314 — Metatron IS the Shaddai of the weekdays • הִשְׁתַּחֲווּ לַה' בְּהַדְרַת קֹדֶשׁ — initial letters = קַבָּלָה • הָרִיעוּ לַה' כָּל הָאָרֶץ — initial letters = הֲלָכָה • וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת — initial letters = בִּיאָה • צִפַּרְתָּא [bird] = speech — intermediary between water (person) and sky (Torah) • לֵית מַיָּא [no water] = the person should be as אֶפֶס וָאַיִן [zero and nothingness] • l'akurei nafshin [to make ourselves precious] = humility that is the ultimate goal of pride • חֲצִינָא (axe) = fallen divine garment · bar nagara (carpenter) = the Holy Blessed One • רְדִיפַת הַכָּבוֹד [pursuit of honor] = same root as rdifa maya [the swift/pursuing water] — the cause of prolonged exile • זִיז = Yichuda Tata'a / Metatron / wing of earth — the Lower within which the Higher (bris Ila'a = sun) is clothed • שָׂדַי = Yichuda Ila'a — the Higher Unification • Final decode: Ani Hashem = Ila'a / Hu Shmi = Tata'a / U'chevodi = kavod / U'tehilasi = dibbur/speech Na Nach Nachma Nachman MayUman ✦ Expanded edition — every word rendered, every Aramaic passage quoted then translated, every gematria shown, every acronym broken letter by letter, nothing omitted.