To draw complete supervision

Torah Thirteen — יג לְהַמְשִׁיךְ הַשְׁגָּחָה שְׁלֵמָה "Happy is the people who know the Teru'ah…" [Psalms 89:16] [In the language of Rabbeinu, of blessed memory] · [See the end of the volume for this entire Torah in Rabbeinu's own handwriting in a variant version] "Happy is the people who know the Teru'ah — Hashem, in the light of Your countenance shall they walk." [Psalms 89:16] — The verse decoded word by word at the close of this Torah. Editorial note: At the end of the volume, in a variant version in Rabbeinu's own handwriting, this entire Torah is brought in another formulation. Additionally, a separate manuscript fragment in Rabbeinu's handwriting was found relating to this Torah — only the end of the paper survived, and only the conclusion of the matter is written there; the beginning is missing. That fragment is preserved at the close of this translation. The verse Rabbeinu was expounding in that fragment is "V'nigla kevod Hashem v'ra'u chol basar yachdav ki pi Hashem diber" — "And the glory of Hashem shall be revealed, and all flesh together shall see it, for the mouth of Hashem has spoken" [Isaiah 40:5].

Drawing Down Complete Providence — Breaking the Lust for Money Through Charity To draw down complete Providence (hashgachah shleymah) — it is impossible until one breaks the lust for money (ta'avat mamon). And the breaking of it comes about through charity (tzedakah). For it is brought in the Zohar [Pinchas 224b]: 🔵 Zohar — The Spirit Descends to Cool the Heart's Heat "Rucha nacheit l'shakei chamima d'liba, v'chad nacheit rucha liba mekabel lei b'chedva d'niguina d'leva'ei." "The spirit descends to cool the heat of the heart. And when the spirit descends, the heart receives it with the joy of the song of the Levites." Rabbeinu now decodes each phrase: "Rucha" — "the spirit" — this is the aspect of tzedakah [charity], which is a generous spirit [רוּחַ נְדִיבָה — ruach nedivah]. Through it, the heat of the lust for money is cooled. And this is the aspect of "He will diminish the spirit of princes" [יִבְצֹר רוּחַ נְגִידִים] [Psalms 76:13] — the spirit diminishes and reduces the lust for nobility and wealth [ta'avas ha'negidus v'ha'ashirus]. "Niguina d'leva'ei" — "the song of the Levites" — this is the aspect of honest, faithful commerce [masa u'matan be'emunah] — being happy with one's portion and not rushing to become rich. For the nigun [melody/song] corresponds to the give-and-take of commerce, as the verse states: "Raise up song (זִמְרָה) and sound the drum" [Psalms 81:3] — where zimrah [song] is cognate to commerce and its rhythmic exchange. "B'chedva" — "with joy" — this is being happy with one's portion [שָׂמֵחַ בְּחֶלְקוֹ]. And this is the aspect of ketores [incense] — for it binds and ties [מְקַשֵּׁר — mekasher] the heat of the heart together with the spirit. As the verse states: "Incense gladdens the heart" [Proverbs 27:9].

🌿 The Wordplay of Af — Nostrils, Anger, and Mashiach And this is the aspect of "They shall place incense (קְטֹרָה) before Your nostrils (בְּאַפֶּךָ)" [Deuteronomy 33:10] — for through this aspect of ketores, the aspect of "By the sweat of your nostrils (בְּזֵעַת אַפֶּךָ) you shall eat bread" [Genesis 3:19] is nullified. The word אַף [af] means both nostrils and anger. In the curse of Adam — "by the sweat of your af" — the af is the anger that drives anxious, desperate labor for material sustenance. The ketores — which binds the spirit to the heart and produces joy — transforms this same af into a holy breath. And this is the aspect of: "The breath of our nostrils (רוּחַ אַפֵּינוּ) — the anointed of Hashem (מְשִׁיחַ ה')" [Lamentations 4:20] — the af, which was the seat of wrath and anxious toil, becomes the very breath of Mashiach. And this is the aspect of the revelation of Mashiach — for at that time the lust for money will be nullified entirely, as the verse states: "On that day man will cast away his idols of silver and his idols of gold" [Isaiah 2:20]. And as long as this idol-worship of money exists in the world — there is divine wrath in the world [see Sanhedrin 113; Sifri, Parshas Re'eh]. And according to the precise degree of nullification of this idol-worship — so too, in exact proportion, is the divine wrath nullified [כְּפִי הַבִּטּוּל שֶׁל עֲבוֹדָה זָרָה זאת — כֵּן נִתְבַּטֵּל הַחֲרוֹן אַף] — in the aspect of "the breath of our nostrils — the anointed of Hashem." And then chesed [kindness] is drawn into the world, in the aspect of "and He performs kindness for His anointed" [Psalms 18:51]. 🔗 Chain: Charity → Chesed → Da'as → The Temple ▶ When this chesed is revealed — da'as [knowledge / divine awareness] is drawn down, which is the building of the House. ▶ As the verse states: "And I, through Your abundant kindness (בְּרֹב חַסְדְּךָ), shall enter Your House" [Psalms 5:8]. ▶ As it is written in the Zohar [Pinchas 220]: "Vimina da zamid l'mivna bei makdasha" — "The right hand is destined to build the Holy Temple." ▶ For da'as is itself the aspect of the House — as our Sages of blessed memory said [Berachos 33]: "One who has da'as — it is as though the Holy Temple were built within him."

The Future Revelation of Torah — Moshe-Mashiach — The Union of G-d and the Shechinah And this is the aspect of the revelation of the Torah of the future (his'galus haTorah shel le'asid lavo) — as brought in the Zohar [see Zohar, Behaalosecha 152]: in the future, the Torah of the Ancient Hidden One [אוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה] will be revealed. For the essential reception of Torah comes through the seichel [illumined intellect / mind] — which is Moshe-Mashiach [Zohar Bereishis 25, 27]. As the verse states: "A wise man ascends the city of mighty men" [Proverbs 21:22]. And one who has the aspect of Moshe-Mashiach can receive Torah, and can draw the illumination of Torah to teach other people. For the revelation of Torah comes from the union (yichud) of the Holy Blessed One and His Shechinah. As the verse states: "Hear, my child, the instruction of your father, and do not forsake the teaching of your mother" [Proverbs 1:8]: 🔵 Zohar — Father and Mother = G-d and Shechinah "Avicha — da Kudsha Brich Hu. V'imecha — da Keneses Yisrael." "Your father — this is the Holy Blessed One. And your mother — this is the Community of Israel [the Shechinah / Knesses Yisrael]." [Zohar, Yisro 85; Pinchas 213] And their union comes about specifically through the elevation of the souls of Israel in the aspect of mayim nukvin [feminine waters — the arousal from below]. And the wise man can take the souls and elevate them in the aspect of mayim nukvin — in the aspect of: "A wise man takes souls" [וְלֹקֵחַ נְפָשׁוֹת חָכָם] [Proverbs 11:30]. And through this union — Torah is born. And when the wise man ascends with the souls — in the aspect of "a wise man ascends the city of mighty men" — through this: "And the stronghold of its confidence comes down" [וַיֹּרֶד עֹז מִבְטֶחָהּ] [ibid.] — the strength of Torah descends. · · ·

Soul = Will. The Tzaddik Gathers the Wills. Ratzo va'Shov. Nuriel and Metatron. And the soul (nefesh) is the aspect of ratzon [will/desire] — for all of these people who come to the wise man of the generation — every single one of them has some ratzon [some longing, some particular will, some desire they carry]. And the Tzaddik takes all the ratzonos [wills] and ascends with them. And afterward: "the stronghold of its confidence comes down" — in the aspect of: "the living creatures run and return" [וְהַחַיּוֹת רָצוֹא וָשׁוֹב] [Ezekiel 1:14]. Ratzo [running forward/upward] — in the ascent of the souls upward. Shov [returning] — in the return of the souls downward together with the revelation of Torah. 🔵 Tikkunei Zohar — Nuriel and Metatron — Decoded And this is brought in Tikkunei Zohar [Tikkun 70, page 109b]: "Ratzo — da Nuriel. V'shov — da Metat"t Sar haPanim." "Ratzo — this is Nuriel. And Shov — this is Metatron, the Prince of the Countenance." Nuriel — this is a burning flame [נוּר דָּלוּק] [Zohar Bereishis 23b; Tikkun 70] — in the heat [chamimus] of the lust for money. The soul running upward in its raw desire is still burning with the heat of material longing — this is Nuriel — fire and burning. Shov — Metatron, the Prince of the Countenance — who is inscribed with the name of Moshe-Mashiach: "the breath of our nostrils" — through whom the heat is cooled. And: 📐 Gematria — Shakachah = Moshe שָׁכָכָה [shakachah — it subsided / was cooled]: שׁ = 300 + כ = 20 + כ = 20 + ה = 5 = 345 מֹשֶׁה [Moshe]: מ = 40 + שׁ = 300 + ה = 5 = 345 [Zohar, Behar 111b; Pinchas 231] — Metatron is the one who carries the name Moshe, and Moshe is the cooling of the material heat. Shakachah [the subsiding of the burning] has the precise numerical value of Moshe — for Moshe is the cooling. He is the one who cools the idols of silver and gold — the lust for money. Therefore, the full decoded pair is: Ratzo — this is ratzon [will], which is the soul — the soul in its burning, ascending state. Shov — this is Moshe-Mashiach, who receives the Torah and brings it back down. · · ·

Torah = The Eye of Providence. Tanta"a = Three Colors of the Eye + Pupil. The Physics of Vision. And through the drawing down of Torah — Providence is drawn down. For the Torah is Tanta"a: 📗 Tanta"a — The Four Dimensions of Torah = The Eye Tanta"a is an acronym: טְעָמִים — Taamim [cantillation marks] נְקוּדוֹת — Nekudos [vowel points] תַּגִּין — Tagin [crowns on letters] אוֹתִיּוֹת — Osios [the letters themselves] These four correspond to the three colors of the eye and the pupil [תְּלָת גְּוָנִין דְּעֵינָא וּבַת עַיִן] [Tikkunei Zohar, page 18b]. The Torah is the eye through which G-d sees us — and its four dimensions correspond precisely to the anatomy of divine vision. 🔵 Bereishis — The Eye — The Patriarchs — The Pupil And this is what the very opening of the Torah — the word בְּרֵאשִׁית [Bereishis] — indicates. The Zoharic reading: "Tamman rashi — tamman bas rashi." "There are my heads — there is the daughter of my heads." The word בְּרֵאשִׁית contains the word רֹאשׁ [head] — multiple heads. And the verse: "These are the heads of the house of their fathers" [אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם] [Exodus 6:14] — for the Patriarchs are the three colors of the eye: white, red, and the dark iris — the three foundational lights through which divine sight is structured. "Tamman bas" — "there is the daughter" — this is the בַּת עַיִן [bat ayin — the pupil of the eye] — the central point of vision through which all images are received. Thus: the very first word of Torah — Bereishis — already announces that the Torah is the eye of divine Providence. It contains within it the three Patriarchal colors of the eye and the pupil. The Torah is the visual organ through which Hashem sees and watches over us. It follows: when the wise man brings Torah as above — he is found to be bringing the power of sight of Hashem Yisborach's Providence upon us. And each person — according to his closeness to Torah — so is Hashem Yisborach's Providence upon him. 📗 The Physics of Vision — How Sight Works, and Why Distance Matters For the essential power of sight comes about through the striking [הַכָּאָה — haka'ah] of the power of vision against the thing seen — and the power of vision returns from the thing seen on account of this strike, back to the eyes — and the thing seen is then imprinted and depicted [נִצְטַיֵּר] in the eyes — and then the eyes see the thing. For sight brings the thing into the eyes. But when the thing seen is far away — then before the power of vision reaches the thing seen, it scatters within the air and becomes turbid [נִתְעַכֵּר — mis'aker] — and it does not arrive with a proper strike upon the thing — and therefore the power of vision does not return to the eyes — and then the eyes do not see. For the essential power of sight depends entirely on the strike. Rabbeinu employs the emission theory of vision — in which the eye sends out visual rays that strike objects and return — the dominant understanding in his era. He uses this as a precise analogy for the mechanics of divine Providence: G-d's visual "ray" must strike us and return for us to be truly seen and provided for. And this is: "Return now, look down from the heavens and see" [שׁוּב נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה] [Psalms 80:15]: שׁוּב נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה "Return now, look down from the heavens and see." "Return" [שׁוּב] — that the looking which He looks down from the heavens upon us — shall return — through the strike [the completion of the visual ray's contact and return] shall the sight return to His eyes. "Look down" [הַבֵּט] — the looking from above to below — the outgoing ray of divine sight. "And see" [וּרְאֵה] — for the true seeing only comes through the return of the looking — after the ray has struck and come back. The verse is asking for the completion of the act of seeing, not merely its initiation. And this is the aspect of "the living creatures run and return": the living creatures — this is the Torah, which is the life [חַיִּים]. Ratzo [running forward] — in the aspect of the looking-down from above to below [the outgoing divine ray]. Shov [returning] — in the aspect of the strike of the visual ray upon the thing seen, and its return to the eyes, and the thing's being imprinted and depicted within the eyes. For the eyes are like a polished mirror [מַרְאָה לְטוּשָׁה] — in which every thing that stands before it is reflected and appears. And this is the conclusion of the vision-physics argument: through our being close to the Torah — we are found to be close to the power of sight — and through this, the power of sight returns to His eyes — and we are seen and depicted [נִרְאִים וְנִצְטַיְּרִים] in His eyes. But the nations of the world — because they are far from Torah — they are far from His Providence — and His Providence does not reach them with a full strike. Therefore His Providence over the nations of the world is only in half-sight [בַּחֲצִי הָרְאוּת] — in the aspect of ratzo alone [the outgoing ray, before it strikes and returns] — but over us His Providence is complete [בִּשְׁלֵמוּת]. · · ·

The Story of Rabbi Yona — Decoded in Full

The Repair of the Upper and Lower Chariot — The Four Chayos of Soul and Torah And this is the aspect of the repair of the Upper Merkavah [Chariot] and the Lower Merkavah — for through the wise man who takes the souls and ascends with them, and then brings down "the stronghold of its confidence" — both Chariots are repaired together. For there are four chayos [living creatures] in the aspect of soul, and a throne, and One who sits upon the throne. And there are four chayos in the aspect of Torah. Let us examine each: The Four Chayos of the Soul 🦁 Aryeh — the Lion אַרְיֵה The aspect of gathering [לֶקֶט — lekes] — for Aryeh is related to the language of gleaning and gathering. The Tzaddik gathers the bitterness of the soul — the flaw of the will — from all who come to him. As in: "I have plucked (אָרִיתִי) my myrrh with my spice" [Song of Songs 5:1] — mori [myrrh] is the aspect of "the bitterness of soul" [מָרַת נָפֶשׁ] [I Samuel 1:10] and "her soul is bitter to her" [II Kings 4:27] — the flaw of the soul when it desires a thing of lust. This is the flaw of the ratzon — when one wills a thing of desire, that will itself is a wound and bitterness to the soul. "With my spice (עִם בְּשָׂמִי)" — together with the good will that rises with a good fragrance. 🐂 Shor — the Ox שׁוֹר The aspect of the polished, radiant light [הָאוֹר הַמְצֻחְצָח] that is added to the soul from the gathering — for when the scattered soul is reassembled, its light shines more intensely. When the will does not shine, the soul is in the aspect of "a hungry soul" — for the essential hunger comes from the absence of light, as our Sages said [Yoma 74b] from the verse "He afflicted you and made you hungry and fed you the manna" — from here we learn that a blind person is never satisfied, for the essential satiation comes from the light the eyes see. When one cannot see, one's soul [desire] is never filled. And when one polishes the soul with the radiance of light: "He fills the hungry soul with goodness" [Psalms 107:9], and "He satisfies your soul with radiant splendor (בְּצַחְצָחוֹת)" [Isaiah 58:11]. And Shor is the language of looking/gazing [הִסְתַּכְּלוּת] — the aspect of "better is the sight of the eyes than the walking of the soul" [Koheles 6:9]. 🦅 Nesher — the Eagle נֶשֶׁר The aspect of the chidush [renewal/innovation] that is born within the soul during its ascent — in the aspect of ibur [spiritual gestation / impregnation]. This is the aspect of Nesher: "Your youth shall be renewed (תִּתְחַדֵּשׁ) like the eagle (כַּנֶּשֶׁר)" [Psalms 103:5]. 👤 Adam — the Human אָדָם "And man became a living soul" [Genesis 2:7]. For the human being encompasses the aspects of miskenei [the poor] and attirei [the rich] — as it is written in the Introduction to the Zohar [13b]: "Let us make man in Our image (בְּצַלְמֵנוּ)" — attirei [rich, those with great souls] — "in Our likeness (כִּדְמוּתֵנוּ)" — miskenei [poor, those with lesser souls]. And when the souls are gathered together by the Tzaddik, they are in the aspect of Adam — great souls and small souls — the aspects of poor and rich together. And the ofanim [wheels] — they are the bodies. For the essential actions of the bodies come only from the life-force that is in the soul — the soul shows its actions through the limbs of the body — and the body has no self-generated movement whatsoever [אֵין לַגּוּף שׁוּם תְּנוּעָה עַצְמִית]. All of it comes through the powers of the soul. And the throne in the aspect of soul — this is the soul of the wise man, which is covered and concealed [נִתְכַּסֶּה] — in the aspect of "She is more precious than pearls" [Proverbs 3:15] [as our Sages expounded [Sotah 4b]: more precious than the High Priest who enters the Holy of Holies (lifnai ve'lifnim)]. For because the wise man's soul is so precious, it is concealed within the innermost chamber — and all the other souls become garments for it [לְבוּשִׁין]. And the one who sits upon the throne is the da'as [knowledge/awareness] of the wise man — for without da'as, even a soul is not good, as the verse states: "Even without da'as, a soul is not good" [גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב] [Proverbs 19:2]. The da'as of the wise man is what animates and directs the entire throne — just as the soul animates the body, the da'as animates the soul-throne. The Four Chayos of the Torah 🦁 Aryeh of Torah For the Torah is called oz [strength/power] — "And what is stronger than a lion?" [וּמֶה עַז מֵאֲרִי] [Judges 14:18]. 🐂 Shor of Torah The aspect of governance and luminous ordering: "Through me, rulers rule" [בִּי שָׂרִים יָשֹׂרוּ] [Proverbs 8:16]. 🦅 Nesher of Torah The aspect of chidushei Torah [innovations of Torah] — in the aspect of "your youth shall be renewed like the eagle." 👤 Adam of Torah "This is the Torah — a human being" [זֹאת הַתּוֹרָה אָדָם] [Numbers 19:14]. And Torah has light and stringent laws — which are the aspects of miskenei and attirei. And the throne in the aspect of Torah — these are the matters which the Ancient of Days [עַתִּיק יוֹמִין] has concealed [Pesachim 119] — and they conceal themselves within the narratives of the Torah [בְּסִפּוּרֵי הַתּוֹרָה]. And the one who sits upon the throne is the Atik Yomin himself — as the verse states: "and the Ancient of Days sat" [וְעַתִּיק יוֹמִין יְתִב] [Daniel 7:9]. And the ofanim of Torah — these are the bodies of halachos [גּוּפֵי הֲלָכוֹת] — the practical legal rulings, which are the wheels through which the soul of Torah acts in the world [see the aforementioned Zohar]. The Story of Rabbi Yona — Decoded in Full And this is what is brought in Taanis [23b] — the story of Rabbi Yona: 📜 The Story — Literal Aramaic and Translation "Kad havah itzterich alma l'mitra, amar: eizil v'aisi b'zuza ibura, vahavah ka'ei b'atra amikei, b'atra tzeni'a michsei saka, v'al yedei zeh v'atei mitra." "When the world needed rain, he would say: 'Go and bring me a zuza's worth of grain [ibura].' And he would stand in a deep place [atra amikei], in a hidden place [atra tzeni'a], covered with sackcloth [michsei saka] — and through this, rain would come." Decoded term by term: Aramaic PhraseInner Meaning "Kad havah itzterich alma l'mitra" "When the world needed rain" The world needed Torah — as the verse states: "My teaching shall fall like rain" [יַעֲרֹף כַּמָּטָר לִקְחִי] [Deuteronomy 32:2]. "Eizil v'aisi b'zuza ibura" "Go and bring a zuza's worth of grain" This is the aspect of 72 and 216 [see Tikkun 10; Tikkun 21; Tikkun 69]: 72 [ע"ב] — this is the shikuch [the cooling]. The number 72 corresponds to chesed [kindness] — the quality that cools. 216 [רי"ו] — this is the aspect of chamimus [heat]. The number 216 is the numerical value of גְּבוּרָה [Gevurah — severity/strength] — the quality of burning intensity, which is the heat of material lust. גְּבוּרָה = 3+2+6+200+5 = 216 = רי"ו A zuza [the smallest coin, the basic monetary unit] — this is the aspect of the lust for money itself — the smallest unit of monetary desire. So he went to cool the lust for money — the 72 cooling the 216 — as above. And ibura means both grain for storage and the spiritual ibur [gestation/impregnation] of the souls — both meanings are simultaneously active here. "Vahavah ka'ei b'atra amikei" "He stood in a deep place" Through cooling the lust for money, he merited the deep place — which is the aspect of chesed [kindness]. For the sun is deeper than its shadow [Shevuos 6b] — the shadow is on the surface, but the sun itself is in its own interior depth. So too chesed is the interior light — the sun of day — deeper than any surface. And chesed is the light of day, as the verse states: "By day Hashem commands His kindness" [יוֹמָם יְצַוֶּה ה' חַסְדּוֹ] [Psalms 42:9]. And through the chesed, he merited the building of the House — the seichel [intellect] — as above. "B'atra tzeni'a" "In a hidden place" This is the Holy Temple — which is the seichel — as the verse states: "And with the modest (צְנוּעִים) — wisdom" [Proverbs 11:2]. The hidden, concealed place is the dwelling of wisdom and the Temple. "Michsei saka" "Covered with sackcloth" This is the aspect of the taking of souls to elevate them — as above: "A wise man takes souls" [וְלֹקֵחַ נְפָשׁוֹת חָכָם]. For the totality of souls is referred to by the name שַׂק [sak — sack/sackcloth] — for they are nourished and refreshed from the flowing stream of the river — in the aspect of "He satisfies your soul with radiant splendor" [Isaiah 58:11].

The sackcloth covering = the souls as a collective sack/vessel that the Tzaddik carries — he wraps himself in the totality of all the souls he has gathered. "V'atei mitra" "And rain would come" He drew down Torah — in the aspect of "and the stronghold of its confidence comes down" — Torah descending specifically like rain — "My teaching shall fall like rain." ו — Part II One Must Seek Such a Wise Man — And He Himself Needs Two Intellects — The Two Shins However — one must seek greatly and pursue after such a wise man [צָרִיךְ לְבַקֵּשׁ מְאֹד וְלַחֲזֹר אַחַר חָכָם כָּזֶה], and beg from Hashem Yisborach to merit finding such a wise man who gathers the souls — in the aspect of "a wise man takes souls" — and who ascends with them and brings Torah down with them. For even the wise man himself cannot perform this with a single intellect — for these require two separate intellects: What he uses to gather the souls — this is one intellect. And what he uses to ascend with them and bring down "the stronghold of its confidence" — this is a different intellect. First Intellect — Shin of Three Heads שׁ The Shin of three heads [שִׁין שֶׁל שְׁלֹשָׁה רָאשִׁים] — numerical value 300. The intellect through which the wise man gathers the souls — taking the ratzonos [wills/desires] of all who come to him, one by one. Second Intellect — Shin of Four Heads שׁ The Shin of four heads [שִׁין שֶׁל אַרְבָּעָה רָאשִׁים] — numerical value 300. The intellect through which he ascends with the souls and brings down Torah — "the stronghold of its confidence comes down." And this is the explanation of the story of Rabbah bar bar Chanah — for both measurements of 300 parsa in the story correspond to the two Shins — the two intellects of the true wise man. Rabbah bar bar Chanah — The Waves at Sea — Decoded in Full 📜 The Story — Full Aramaic with Translation "Ishtaʿu li nechutei yama: bein gala l'gala tlat mei'ah parsei, v'rumya d'gala tlat mei'ah parsei. Zimna chada havei azlinan b'orcha, ud'linan gala, ad da'chazeinan bei marbaʿta d'kochva zuta, dahavei k'mivzar arbaʿin griwa bizra d'chardela. V'i d'leinan tefei, hava makleinan me'havla. V'ramya gala kala la'chavrata v'amra lah: chavrati, mi shavkis meidei b'alma d'la shatafit? V'neitei ana v'nicharveh. Amra lah: puk chazei gevurta d'march, da'afilu ki'mlo chuta d'chala leit d'avar — shene'emar: Ha'osi lo tira'u ne'um Hashem..." "Sailors told me: between one wave and the next — three hundred parsa. And the height of a wave — three hundred parsa. Once we were traveling on a road, and a wave lifted us, until we saw the resting-place [marbaʿta] of a small star [kochva zuta], which was like the sowing of forty kur of mustard seed. And if we had been lifted more, we would have been scorched by its heat. And a wave called out to its fellow, and said: 'My fellow — have you left anything in the world that you did not flood? Come, I will destroy it!' It answered: 'Go and see the might of your Master — for not even the width of a thread of sand [ki'mlo chuta d'chala] can I cross' — as it is said: 'Do you not fear Me, says Hashem...'" 📜 Rashbam's Explanation — Term by Term Because of what follows — "a wave called out to its fellow" — it was necessary to inform us that from three hundred parsa away, one wave could hear the voice of its fellow. "A wave lifted us" — it threw us above its own normal height up toward the sky. Alternatively: the heat of the sky is intense to a distance of close to five hundred years [the distance from earth to the first heaven]. "The resting-place of a small star" [marbaʿta d'kochva zuta] — the smallest of all small stars, lying flat. "A sowing of forty kur of mustard" — the seeds of mustard are the most numerous of all seeds. "We would have been scorched" — burned by the heat of the star. "A wave called out" — gave voice, cried out — in the manner of "deep calls to deep." Perhaps the angels appointed over the waves are the ones speaking — "Have you left anything in the world that you did not flood?" — because the wave had risen so high, it thought it had left the boundary of the sea and could flood the world and destroy it on account of the sins of the generation. "Not even the width of a thread of sand" — even the full width of a thread I cannot pass beyond the sand — as it is said: "Do you not fear Me." The Talmud itself is the one speaking here — "nechutei yama" — those who descend to the sea — these are those who draw down the sea of Torah to this world. Image in the StoryInner Meaning — Fully Decoded "Bein gala l'gala — tlat mei'ah parsei" "Between one wave and the next — three hundred parsa" This is the aspect of the first שִׁין [Shin] — the intellect of gathering the souls. שׁ = 300 — the distance between the waves is 300, corresponding to the first Shin of three heads — the first intellect of the Tzaddik. "V'rumya d'gala — tlat mei'ah parsei" "And the height of a wave — three hundred parsa" This is the aspect of the second שִׁין — the intellect of elevating the souls and drawing down Torah. שׁ = 300 — the height of each wave is also 300, corresponding to the second Shin of four heads — the second intellect. Both measurements are identical in value, yet they represent two distinct operations. "The waves" [gala] The souls — in the aspect of: "Rejoice aloud, O daughter of the waves [בַּת גַּלִּים]!" [Isaiah 10:30] — she is the daughter of the Patriarchs [as our Sages expounded, Sanhedrin 94b; see Zohar, Vayechi 249b]. Each wave = each soul crying out in its longing. "Between one wave and the next" — the space between These are the wise men themselves — they are between one wave and the next — meaning, they stand between the souls and connect them all together — in the aspect of "a wise man takes souls." "Zimna chada havei azlinan b'orcha" "Once we were traveling on a road" We entered to arouse the zivug [divine union] — for orach [road/path] is the language of marital union and lying-together, as the verse states: "My path and my lying down [אָרְחִי וְרִבְעִי]" [Psalms 139:3]. The "journey on a road" = the deliberate arousal of the divine union from below. "Ud'linan gala" "And a wave lifted us" We lifted the souls upward — in the aspect of: "a wise man ascends the city of mighty men." "Ad da'chazeinan bei marbaʿta d'kochva zuta" "Until we saw the resting-place of a small star" We brought about the supernal union. Marbaʿta [resting-place / lying-down] is the aspect of union, as in "my path and my lying down" [אָרְחִי וְרִבְעִי]. The Shechinah is called kochva zuta [small star] at the moment of union — as brought in the Zohar [Balak 191]: "Is'avidas nekuda ze'eira mi'go rechimta, k'dein is'chavra b'va'ala." "She becomes a tiny point out of love — then she joins with her husband." At the height of love, the Shechinah contracts herself into a single point — a small star — and in that state of total self-nullification she unites with the Holy Blessed One. "Dahavei k'mivzar arbaʿin griwa bizra d'chardela" "Which was like sowing forty kur of mustard seed" As brought in the Zohar [Pinchas 249b]: "Hai chaya kad is'abra, is'tamas v'la yechelas l'olada, ad d'asya nachash v'nashich b'erya'ta, k'dein is'pat'chat v'nafik mina dema, v'hi shasit li'dema." "This creature, when she becomes pregnant, becomes sealed and cannot give birth — until a serpent comes and bites her organ, and then she opens and blood flows from her, and she drinks the blood." This is the aspect of the drop of blood like a mustard seed [bizra d'chardela] that flows from her on account of the bite — in the beit hazera [the place of seed — as Rashbam explains: beit zera]. And afterward she gives birth — and this birth is the Torah, as above. And this Torah travels by a path of forty days — the aspect of the other chayos [living creatures] which are forty — ten for each of the four directions — as brought there in the Zohar. And this is the aspect of forty kur — the aspect of forty chayos which correspond to the forty days of Torah's gestation. "V'i d'leinan tefei, hava makleinan me'havla" "And if we had been lifted more, we would have been scorched by its heat" For "there is a vanity that is done upon the earth — that there are righteous men to whom it befalls according to the deeds of the wicked" [Koheles 8:14] — and because of this vanity, many have become heretical, seeing "the righteous who suffer and the wicked who prosper." And if we had lifted many more souls — then certainly this would have been lightened [makleinan — from the same root as kal, light] from this vanity — it would not have been so hard upon the world. The more souls elevated, the less this terrible perplexity presses upon the world. "V'ramya gala kala la'chavrata: chavrati, mi shavkis meidei b'alma d'la shatafit? V'neitei ana v'nicharveh." "A wave called to its fellow: 'My fellow — have you left anything in the world that you did not flood? Come, I will destroy it!'" After all these souls return from the ibur [spiritual gestation] above — through the collective experience, a new love for one another is added to them — they then arouse one another and say to each other: "My friend — have you left any character-trait in this world that still rules over you, that you have still not been able to overpower? Come, and I will help you destroy that trait from within you — I will assist you to break it!" This is the sacred mutual encouragement of souls who have ascended together and returned renewed with love. "Puk chazei gevurta d'march, da'afilu ki'mlo chuta d'chala leit d'avar." "Go and see the might of your Master — not even the width of a thread of sand can I cross" The soul answers: "You ask me whether I have left some trait in the world I have not yet rectified — know, my friend, that I am still sunken in all the lusts — I have still not emerged from the sand [from the world of material desire] into holiness — not even by the width of a single thread. And certainly for one who is on such a level — 'leit d'avar' — it is impossible for me to come to the aspect of ibur as above, through my own powers." "And yet — go and see the might of your Master" — this is the power of the wise man — see how great his power is: that even my soul — a soul sunken entirely in material desires, who has not moved a single thread's-width from the sand — even my soul he elevated in the ibur! This final declaration is the emotional and theological climax of the entire allegory — the astonished recognition that the Tzaddik's power reaches even the most sunken souls, those who could never have ascended on their own. The soul bears witness to the miraculous reach of the true wise man.

The Verse "Ashrei ha'Am" — Decoded Word by Word אַשְׁרֵי הָעָם יֹדְעֵי תְרוּעָה — ה' בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן "Happy is the people who know the Teru'ah — Hashem, in the light of Your countenance shall they walk." [Psalms 89:16] אַשְׁרֵי הָעָם — "Happy is the people" This is the aspect of Providence [hashgachah] — for ashrei [happiness, blessedness] is the mark of those over whom Providence rests completely. The very happiness of the people is the proof and fruit of complete divine oversight. יֹדְעֵי תְרוּעָה — "who know the Teru'ah" This is the aspect of Ya'akov [see Tikkun 55] — who is the aspect of tzedakah [charity], as the verse states: "Justice and charity in Ya'akov — You have made" [Psalms 99:4]. The Teru'ah — the broken, weeping blast of the shofar — is the sound of a broken heart, of a self that has broken its pride and material lust. This is the weapon of Ya'akov — giving charity, breaking the lust for money, the ratzon that shatters ta'avat mamon. ה' — "Hashem" This is the aspect of the Havayos [the divine Name in all its manifestations] — the aspect of Chasadim [kindnesses] — the chesed that flows when the wrath is nullified. בְּאוֹר פָּנֶיךָ — "in the light of Your countenance" This is the aspect of the seichel [the intellect / the wise man who has attained da'as] — as the verse states: "A man's wisdom illuminates his face" [חָכְמַת אָדָם תָּאִיר פָּנָיו] [Koheles 8:1]. The light of the countenance is the light of wisdom — the da'as that is the Temple built within. יְהַלֵּכוּן — "shall they walk" These are the souls — in the aspect of mehavlech nefesh [the walking of the soul]. As the verse states: "Better is the sight of the eyes than the walking of the soul" [טוֹב מַרְאֵה עֵינַיִם מֵהֲלָךְ נָפֶשׁ] [Koheles 6:9]. The souls walk — they move — in the light of G-d's countenance, which is the Torah-intellect of the wise man — for it is specifically through that light that the souls can walk and be elevated. Without the light of wisdom, the soul wanders; through it, the soul walks purposefully in G-d's gaze. 📜 Manuscript Fragment — In Rabbeinu's Own Hand [Another fragment was found in Rabbeinu's own handwriting, belonging to this Torah. However, only the end of the paper was found — only the conclusion of the matter is written there, and the beginning of the matter is missing. This is what was found:] "The Torah — which is the aspect of sight, Tanta"a, as above — 'All flesh together' [כָּל בָּשָׂר יַחְדָּו] — this is the aspect of the gathering of all the souls together — in the aspect of 'a wise man takes souls,' as above. 'For the mouth of Hashem has spoken' [כִּי פִי ה' דִּבֵּר] — all this comes about through the generous spirit (ruach nedivah), as above — which is the mouth of Hashem — as our Sages of blessed memory said: 'In your mouth (בְּפִיךָ) — this is charity.'" [End of Rabbeinu's language, of blessed memory] From context it is clear that Rabbeinu was expounding the full verse from Isaiah 40:5: "And the glory of Hashem shall be revealed, and all flesh together shall see it, for the mouth of Hashem has spoken." This entire verse encapsulates the complete Torah — beginning with the revelation of Glory (Providence), through all flesh seeing together (the gathering of souls), to the mouth of Hashem (the generous spirit of charity). But due to our many sins, the explanation of the beginning of the verse is missing from the manuscript. 🗺️ Translator's Summary — Torah 13 The following is prepared by the translator to aid study. It is not part of Rabbeinu's original text. Torah 13 is a complete cosmology: from the breaking of the lust for money through charity, to the rebuilding of the divine Chariot, the union of G-d and the Shechinah, the birth of Torah, and the establishment of perfect Providence over Israel. Every element connects to every other with precision. Break the lust for money [תַּאֲוַת מָמוֹן] → through Tzedakah / generous spirit (ruach nedivah) Levites' song = faithful commerce = joy in one's portion → Ketores binds the heat of the heart with the spirit The af [nostrils/anger] of the curse → transformed into ru'ach apeinu Mashiach Hashem — the breath of Mashiach Divine wrath nullified in exact proportion → Chesed flows → Da'as = Temple built within The wise man [Moshe-Mashiach] gathers souls / ratzonos → "a wise man takes souls" Two intellects: Shin of 3 heads (gathering) + Shin of 4 heads (elevation) Union of G-d and Shechinah → Torah is born → "the stronghold comes down" Ratzo = Nuriel = burning desire / Shov = Moshe-Mashiach = cooling and Torah Torah = Tanta"a = the divine eye — 3 colors (Patriarchs) + pupil (bat ayin) — Providence as the physics of divine sight Closeness to Torah = closeness to G-d's eye = full Providence — Half-sight for nations / Complete sight for Israel Upper and Lower Chariot repaired — Four Chayos of Soul (Aryeh/Shor/Nesher/Adam) aligned with Four Chayos of Torah "Ashrei ha'Am yod'ei Teru'ah — Hashem b'or panecha yehalechun" Happy [Providence] — who know the Teru'ah [Ya'akov/Tzedakah] — Hashem [Chasadim] — in the light of Your countenance [Seichel/Wisdom] — shall they walk [souls elevated] Key wordplays, gematrios, and acronyms in this Torah: • שָׁכָכָה = 345 = מֹשֶׁה — the cooling of material heat IS Moshe; ratzo = Nuriel [burning], shov = Moshe [cooling] • רי"ו = 216 = גְּבוּרָה [heat/severity] vs. 72 = חֶסֶד [cooling/kindness] — the two forces whose balance defines material desire • תַּנְתָּ"א = Taamim, Nekudos, Tagin, Osios = three colors of the eye + pupil = Torah as the organ of divine sight • בְּרֵאשִׁית contains רָאשִׁי [my heads] + בַּת [daughter] = the Patriarchs as three colors of the eye + the pupil (bat ayin) • אַף = nostrils/anger — appears in the curse ("ze'at apecha") and in Mashiach ("ru'ach apeinu") — the same word transformed • שִׁין = 300 — the two Shins = the two intellects of the Tzaddik = the two measurements of 300 parsa in the waves story • גַּלָּא [wave] = soul — "daughter of the waves" = daughter of the Patriarchs • אָרַח [road] = marital union — "my path and my lying down" [אָרְחִי וְרִבְעִי] • כּוֹכָבָא זוּטָא [small star] = the Shechinah at union — becomes a tiny point out of love • בִּזְרָא דְחַרְדְּלָא [mustard seed] = tiny drop of blood = birth-opening of Torah after the serpent's bite • אַרְבְּעִין גְּרִיוָא [forty kur] = forty chayos = forty days of Torah's path after birth • שַׂק [sackcloth] = the totality of souls gathered by the Tzaddik, refreshed by the river's flow • יְהַלֵּכוּן [shall walk] = mehavlech nefesh [the walking of the soul] — souls walking in G-d's light, better than wandering without sight Na Nach Nachma Nachman MayUman ✦ Translation prepared with awe and love for the holy Torah of Rabbeinu. Expanded edition — every word rendered, every Aramaic passage quoted then translated, every gematria shown, no repetition omitted.

🗺️ Translator's Summary — Torah 13

"Sound the shofar on the new month, at the concealment [בַּכֶּסֶא], for our festival-day."

Section 12 through section 11 [i.e., sections 1–11 as numbered] — these are in the language of Rabbeinu, of blessed memory. That is: section 12 was delivered by Rabbeinu first, in a separate session; sections 1–11 were then delivered and added. Section 13 is appended below section 12 and likewise belongs above. The final Yesod ha'Inyan [Foundation of the Matter] is also in Rabbeinu's own language.

To draw down peace in the world [לְהַמְשִׁיךְ שָׁלוֹם בָּעוֹלָם] — one must elevate the honor [kavod] of the Holy Blessed One to its root [לְהַעֲלוֹת כְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא לְשָׁרְשׁוֹ] — that is, to yirah [fear / awe of G-d]. As the verse states: "To fear the glorious Name [לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד]" [Deuteronomy 28:58] — the kavod [glorious / honored Name] has its root in yirah [fear / awe].

And it is impossible to elevate the kavod except through Toras chesed [the Torah of kindness]. "And a Torah of kindness [וְתוֹרַת חֶסֶד]" — our Sages of blessed memory said : this is one who learns Torah in order to teach it to others [הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמְּדָהּ].

For this is the essential kavod — as brought in the Zohar :

"B'sha'ata d'she'ar akum atayan v'odan l'Kudsha Brich Hu — k'dein is'talak v'is'yakar shema d'Kudsha Brich Hu eila v'tata — k'mo gabei Yisro: b'sha'ata d'amar Yisro: 'Atah yadati ki gadol Hashem mikol ha'Elohim' — k'dein is'talak v'is'yakar shema d'Kudsha Brich Hu." "At the time when the other nations come and acknowledge the Holy Blessed One — then the Name of the Holy Blessed One is elevated and glorified above and below. As with Yisro: at the time that Yisro said: 'Now I know that Hashem is greater than all the gods' — then the Name of the Holy Blessed One was elevated and glorified."