Who wants to taste

מִי שֶׁרוֹצֶה לִטְעֹם טַעַם אוֹר הַגָּנוּז "And you shall be for Me a kingdom of priests and a holy nation…" [Exodus 19]

"And you shall be for Me a kingdom of priests and a holy nation, etc." [Exodus 19:6] — and: "These are the words which you shall speak to the children of Israel." [Exodus 19:6] The verses that open and close this Torah — decoded word by word in sections 7–8.

Tasting the Flavor of the Hidden Light — Elevating Yirah to Its Root One who wishes to taste the flavor of the Hidden Light [לִטְעֹם טַעַם אוֹר הַגָּנוּז] — that is, the secrets of Torah [סוֹדוֹת הַתּוֹרָה] that will be revealed in the future — must elevate the quality of yirah [awe/fear] to its root [לְהַעֲלוֹת מִדַּת הַיִּרְאָה לְשָׁרְשָׁהּ]. · · ·

And through what does one elevate the yirah? Through the aspect of mishpat [judgment / self-judgment]. As it is written : "A king through judgment establishes the land [מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ]." And eretz [land/earth] is the aspect of yirah — as it is written : "The earth feared [אֶרֶץ יָרְאָה]."

The Five Acquisitions (Kinyanim) — Decoded And this is the aspect of [Avos 6]: the five acquisitions that He acquired in His world [חֲמִשָּׁה קִנְיָנִים שֶׁקָּנָה בְּעוֹלָמוֹ]: ✦ The Five Acquisitions — Each Decoded 1 Torah — one acquisition [תּוֹרָה קִנְיָן אֶחָד] — this is the aspect of Torah in the nigleh [revealed Torah]. 2 Heaven and earth — one acquisition [שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד] — this is the aspect of the elevation of yirah to da'as: Eretz [earth] = the aspect of yirah, as above [בְּחִינַת יִרְאָה כַנַּ"ל]. Shamayim [heaven] = the aspect of da'as — for da'as is the aspect of joining/connection [חִבּוּר] — as it is written [Genesis 4]: "And the man knew [וְהָאָדָם יָדַע]." And this is the aspect of shamayim [heaven] — aish [fire] and mayim [water] joined together [אֵשׁ וּמַיִם מְחֻבָּרִין יַחַד] [Chagigah 12]. Shamayim = fire + water = da'as = the bond of union 3 Avraham — one acquisition [אַבְרָהָם קִנְיָן אֶחָד] — this is the aspect of prayer — the aspect of the sixty houses [שִׁתִּין בָּתֵּי] — "sixty are the queens" — as above. 4 Israel — one acquisition [יִשְׂרָאֵל קִנְיָן אֶחָד] — this is the aspect of mishpat [self-judgment that elevates the yirah] — as above. As it is written [Psalms 147]: "His statutes and His judgments to Israel [חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל]." 5 The Holy Temple — one acquisition [בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד] — this is the aspect of hidden Torah [סִתְרֵי אוֹרַיְתָא] — which one merits through prayer, which is the aspect of Avraham. And this is [Psalms 78]: "This mountain that His right hand acquired [הַר זֶה קָנְתָה יְמִינוֹ]" — for this is the right, the aspect of prayer, the aspect of Avraham. And it is called har [mountain] on account of the depth of its comprehension [עֹמֶק הַמֻּשָּׂג]. And it is called the Holy Temple — with the aspects of kodesh [holiness/sacred] — the aspects of reishis [firstness] — "And no stranger shall eat of the kodesh [holy things] [וְכָל זָר לֹא יֹאכַל קֹדֶשׁ]" [Leviticus 22] — and only those consecrated to it [מְקֻדָּשָׁיו] and those called to it [מְקֹרָאָיו] may partake of it. And the Holy Temple is the aspect of the hidden Torah. · · ·

And through this he will remove from himself all the fears [כָּל הַפְּחָדִים] — and the aspect of yirah will ascend, clear and pure [יִרְאָה בָּרָה וּנְקִיָּה] — and there will remain only the fear of the Name [יִרְאַת הַשֵּׁם], and no other fear.

For when a person does not judge and adjudicate himself [כְּשֶׁאֵין אָדָם דָּן וְשׁוֹפֵט אֶת עַצְמוֹ] — then they judge and adjudicate him above [דָּנִין וְשׁוֹפְטִין אוֹתוֹ לְמַעְלָה], for: "if there is no judgment below, there is judgment above [אִם אֵין דִּין לְמַטָּה יֵשׁ דִּין לְמַעְלָה]" .

Attaining Torah Through Da'as — Revealed and Hidden — Prayer With Mesirat Nefesh And when one reaches the aspect of da'as, one merits the attainment of Torah [הַשָּׂגַת הַתּוֹרָה] — as it is written [Proverbs 8]: "I, Wisdom, dwell with arimah [cleverness/subtlety — אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה]" — that the dwelling-place of Torah [שְּׁכוּנַת הַתּוֹרָה] is with one who has da'as. As it is written [Daniel 2]: "The Holy Blessed One gives wisdom to the wise [קֻדְשָׁא בְּרִיךְ הוּא יָהֵב חָכְמְתָא לְחַכִּימִין]." But there are two aspects of Torah: there is the aspect of the nigleh [the revealed Torah] and the aspect of the nistar [the hidden Torah]. 🔵 Revealed and Hidden Torah — Their Respective Paths The hidden Torah — one does not merit it except in the future to come [אֵינוֹ זוֹכֶה אֶלָּא לֶעָתִיד לָבוֹא]. But in this world — one can merit the aspect of hidden Torah through prayer with mesirat nefesh [self-surrender / willingness to give over one's very soul — תְּפִלָּה בִּמְסִירַת נֶפֶשׁ]. And one merits prayer through the revealed Torah [תּוֹרָה שֶׁבְּנִגְלֶה]. For the Torah that is in the nigleh is the aspect of Sinai [בְּחִינַת סִינַי] — as our Sages of blessed memory said [Berachos 64a]: "Sinai or one who uproots mountains — which is preferable?" And they answered: Sinai is preferable [סִינַי עָדִיף], for all require the one who has the wheat [מָרֵי חִטַּיָּא] — all require the revealed Torah. But as for the hidden Torah — only a few require it [זְעִירִין אִנּוּן דִּצְרִיכִין לָהּ]. And the aspect of Sinai is the aspect of shiflus [lowliness / humility] — as our Sages of blessed memory said [Sotah 5]: that the Holy Blessed One passed over all the mountains and did not give the Torah except upon Mount Sinai [הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הֶהָרִים וְלֹא נָתַן הַתּוֹרָה אֶלָּא עַל הַר סִינַי] — for Sinai is the lowly mountain. And our Sages of blessed memory said [ibid. 5b]: the prayer of the humble is not despised [תְּפִלַּת הַשָּׁפֵל אֵין נִמְאֶסֶת] — as it is written [Psalms 51]: "A broken heart [לֵב נִשְׁבָּר]" etc. And through prayer that is with mesirat nefesh [תְּפִלָּה שֶׁהִיא בִּמְסִירַת נֶפֶשׁ] — through which he nullifies all his physicality [שֶׁמְּבַטֵּל כָּל גַּשְׁמִיּוּתוֹ] — and there is no limit [אֵין גְּבוּל] — and when there is no limit [כְּשֶׁאֵין גְּבוּל] — then he can attain the Torah of the future [יָכוֹל לְהַשִּׂיג הַתּוֹרָה שֶׁלֶּעָתִיד] — for it [the hidden Torah] has no limit and cannot be grasped within a limit [אֵינָהּ גְּבוּל וְאֵין נִתְפֶּסֶת בִּגְבוּל]. 🔗 The Chain of This Torah — Section 4 Summary ▶ Mishpat [self-judgment] elevates yirah from the kelipah. ▶ Elevated yirah reaches its root: da'as. ▶ Da'as → attainment of revealed Torah [nigleh]. ▶ Revealed Torah [= Sinai = humility] → prayer. ▶ Prayer with mesirat nefesh [no limit] → attainment of hidden Torah [nistar] = the Hidden Light. · · ·

But when he judges himself — and when there is judgment below — there is no judgment above. And the yirah does not become clothed in any thing to arouse the person [אֵין הַיִּרְאָה מִתְלַבֵּשׁ בְּשׁוּם דָּבָר לְעוֹרֵר אֶת הָאָדָם], for he himself is already aroused [כִּי הוּא בְּעַצְמוֹ נִתְעוֹרֵר].

Rabbah bar bar Chanah — The Frog (Akrukta) — Decoded in Full And this is what Rabbah bar bar Chanah said: 📜 The Story — Full Aramaic and Translation "L'didi chazei li hahu akrukta, dahavei ki akra d'Hagroniya. V'akra d'Hagroniya kama havei? Shitin batei. Ata tannina vla'ah. Ata pushkantza uvla'eh l'tannina, u'sleik yasiv b'ilana. Ta chazei kama nafish cheila d'ilana. Amar Rav Pappa bar Shmuel: i lav d'havei hatan lo heimnei." "I myself saw that frog [akrukta], which was as large as the fort of Hagroniya [akra d'Hagroniya]. And the fort of Hagroniya — how large was it? Sixty houses [shitin batei]. A serpent [tannina] came and swallowed it. A raven [pushkantza] came and swallowed the serpent, and ascended and sat in a tree [sleik yasiv b'ilana]. Come and see how great is the strength of that tree [ta chazei kama nafish cheila d'ilana]. Said Rav Pappa bar Shmuel: if I had not been there myself, I would not have believed it." 📜 Rashbam's Explanation — Term by Term Akrukta — Rabbeinu Shmuel explains: a frog [צְפַרְדֵּעַ]. As large as the fort of Hagroniya — as large as that [fortified] town. Akra d'Hagroniya kama havei, shitin batei — the Talmud is itself answering the question: the fort of Hagroniya — how large? Sixty houses.

Tannina — a great serpent [נָחָשׁ גָּדוֹל]. Pushkantza — a raven [עוֹרֵב] — Rabbeinu Shmuel explains: a female raven [עוֹרֵב נְקֵבָה]. B'ilana — on one branch, in the manner of birds. Lo heimnei — I would not have believed it. Rabbeinu's explanation — decoded: 🔮 Akrukta = Tzipor De'ah = The Elevation of Yirah to Da'as Akrukta — Rabbeinu Shmuel explains: a frog [צְפַרְדֵּעַ]. And this is the aspect of the elevation of yirah to its root — which is da'as. For tzipardea [frog] is a compound word [מִלָּה מֻרְכֶּבֶת]: צִפּוֹר דֵּעָה — tzipor de'ah — "bird of knowledge" [Tanna d'Vei Eliyahu 7; and in the Kavanos of the Hagadah].

צִפּוֹר [tzipor — bird] — this is the aspect of yirah, the aspect of eretz [earth/land] — as it is written [Isaiah 24]: "From the wing of the earth — songs [מִכְּנַף הָאָרֶץ זְמִירוֹת]" etc. And as it is written [ibid. 60]: "Who are these — the letters of אֱלֹקִים [E-lohim] — that fly like clouds [כָּעָב תְּעוּפֶינָה]" etc. דֵּעָה [de'ah — knowledge] — this is the root of yirah. Image in the StoryInner Meaning — Fully Decoded Akra d'Hagroniya "The fort of Hagroniya" The language of [Isaiah 58]: "Call out with the throat [קְרָא בְגָרוֹן]" — for Hagroniya [הַגְרוֹנְיָא] is the language of garon [throat]. This is the aspect of revealed Torah [תּוֹרָה שֶׁבְּנִגְלֶה] — as our Sages said [Eruvin 54b]: one should bring [Torah] out through the mouth [לְמוֹצִיאֵיהֶם בַּפֶּה] — for through the elevation of yirah to the aspect of da'as, one merits revealed Torah. Kama havei? Shitin batei "How large? Sixty houses" This is the aspect of prayer [תְּפִלָּה] — the aspect of chesed [kindness] — the aspect of Avraham. For when we call upon the Holy Blessed One with descriptions and attributes appropriate to a flesh-and-blood being — and He is found to us in all our calling upon Him — this is the kindness of the Name Blessed-Be-He. For were it not for the kindness of the Name Blessed-Be-He, it would not be fitting to call upon and address the Name Blessed-Be-He with descriptions and praises, with words and letters. But all of this is the kindness of the Name Blessed-Be-He. And this is: sixty houses — the aspect of chesed, the aspect of Avraham — as it is written [Song of Songs 6]: "Sixty are the queens [שִׁשִּׁים הֵמָּה מְלָכוֹת]" — Rashi explains: this is the aspect of Avraham. And batei [houses] is the language of batei malchus [royal houses] [Sotah 11b; and cited in Rashi, Exodus 1:19]. And this is: "Sustain me with flagons [סַמְּכוּנִי בָּאֲשִׁישׁוֹת]" [Song of Songs 2:5] — just as one places small vessels [אֲשִׁישׁוֹת] opposite a great light in order to gaze at the great light through the small vessels — so He, with His kindness, ordained to support us with these descriptions and praises [גָּזַר חַסְדּוֹ לִסְמֹךְ אוֹתָנוּ בַּתְּאָרִים וּשְׁבָחִים הָאֵלּוּ]. And this is the language of: "sustain me [סַמְּכוּנִי]" — which is the aspect of Samech [סָמֶ"ךְ] — and the aspect of "sixty are the queens" — the aspect of Avraham — who is the aspect of Samech. Ata tannina vla'ah "A serpent came and swallowed it" The tannina [serpent] — this is the aspect of the snake that entices the person to pray for his own benefit [שֶׁמֵּסִית אֶת הָאָדָם שֶׁיִּתְפַּלֵּל לְתוֹעֶלֶת עַצְמוֹ] — such as: "Give us life and sustenance [הַב לָנָא חַיֵּי וּמְזוֹנָא]" — or other personal benefit. That is: the prayer that comes from the side of self-interest, which is the side of the serpent. Ata pushkantza uvla'eh l'tannina "A raven came and swallowed the serpent" Rabbeinu Shmuel explains: a raven [עוֹרֵב]. And our Sages said [Eruvin 22b]: one who blackens his face like a raven [מִי שֶׁמַּשְׁחִיר פָּנָיו כְּעוֹרֵב] and one who is cruel toward his children like a raven [מִי שֶׁנַּעֲשֶׂה אַכְזָרִי עַל בָּנָיו כְּעוֹרֵב] — that is: one who prays with no intention of personal benefit whatsoever [שֶׁמִּתְפַּלֵּל בְּלִי שׁוּם כַּוָּנַת תּוֹעֶלֶת עַצְמוֹ] — and does not reckon himself as anything at all [אֵינוֹ חוֹשֵׁב לִכְלוּם אֶת עַצְמוֹ] — and his entire selfhood and physicality is nullified [נִתְבַּטֵּל כָּל עַצְמוּתוֹ וְגַשְׁמִיּוּתוֹ] — nullified as though he does not exist in the world at all. As it is written [Psalms 44]: "For Your sake we are slain all the day [כִּי עָלֶיךָ הֹרַגְנוּ כָּל הַיּוֹם]." And this is the aspect of [Song of Songs 5]: "Black as a raven [שְׁחוֹרוֹת כְּעוֹרֵב]." This is mesirat nefesh — the blackening of one's face like a raven — the complete nullification of self. U'sleik yasiv b'ilana "And it ascended and sat in the tree" Through this [mesirat nefesh], one merits the aspects of hidden Torah [תּוֹרָה שֶׁבְּנִסְתָּר] — as it is written [Psalms 18]: "He set darkness as His concealment [יָשֶׁת חֹשֶׁךְ סִתְרוֹ]." For the hidden Torah [סִתְרֵי תּוֹרָה] — a person merits them through choshech [darkness] — that is: mesirat nefesh — through which he blackens his face like a raven — for these [hidden Torah teachings] are in the aspect of darkness on account of the depth of their comprehension [עֹמֶק הַמֻּשָּׂג]. And this is the aspect of: "ascended and sat in the tree" — for there is the dwelling-place of souls [שָׁם מְדוֹר הַנְּשָׁמוֹת] — as it is written in the Zohar [Mishpatim 99b]: "All souls go forth from the great tree [כָּל נִשְׁמָתִין מֵאִילָנָא רַבְרְבָא נָפְקִין]." And it is the aspect of the World to Come [עוֹלָם הַבָּא] — where there is length of days — as it is written [Isaiah 65]: "Like the days of a tree are the days of My people [כִּימֵי עֵץ יְמֵי עַמִּי]." And one merits this through prayer — for the Holy Blessed One desires the prayer of Israel [מִתְאַוֶּה לִתְפִלָּתָן שֶׁל יִשְׂרָאֵל] [see Chullin 60b]. And when Israel prays before Him and fulfills His desire — then He becomes, as it were, in the aspect of a woman [בִּבְחִינַת אִשָּׁה] — that He receives pleasure from us [מֵעִמָּנוּ] — specifically from us, from our side, from our prayer [מִצִּדֵּנוּ] — as it is written [Numbers 28]: "A fire-offering, a pleasing fragrance to Hashem [אִשֶּׁה רֵיחַ נִיחֹחַ לַה']." Through the pleasing fragrance that He receives from us, He becomes in the aspect of a woman [בִּבְחִינַת אִשָּׁה]: "And a female surrounds a male [וּנְקֵבָה תְּסוֹבֵב גָּבֶר]" [Jeremiah 31] — that the Holy Blessed One becomes in the aspect of a revealed garment [מַלְבּוּשׁ נִגְלֶה] — that is: from the aspect of being previously hidden [שֶׁהָיָה מִתְּחִלָּה בְּנִסְתָּר], He is now revealed [עַכְשָׁו נִתְגַּלֶּה] through the prayer. And the Holy Blessed One and the Torah are all one [קֻדְשָׁא בְּרִיךְ הוּא וְאוֹרַיְתָא כֹּלָּא חַד]. And then through the prayer the Torah is revealed — that is, the hidden Torah. "Ta chazei kama nafish cheila d'ilana" "Come and see how great is the strength of that tree!" That is: how great is the strength of these hidden Torah teachings [כַּמָּה נָפִישׁ חֵילָא דְּהַאי סִתְרֵי תּוֹרָה] — that they cannot become clothed in any limited thing [אֵין יְכוֹלִים לְהִתְלַבֵּשׁ בְּשׁוּם דָּבָר מֻגְבָּל] — in any body [בְּשׁוּם גּוּף] — except in one who blackens his face like a raven and becomes like a raven toward his children [בְּמִי שֶׁמַּשְׁחִיר פָּנָיו כְּעוֹרֵב וְנַעֲשֶׂה כְּעוֹרֵב עַל בָּנָיו]. "Rav Pappa bar Shmuel: if I had not been there, I would not have believed it." "I lav d'havei hatan lo heimnei." — "If there had not been a bridegroom [חָתָן] there — I would not have believed it." The literal meaning: a joyous occasion [a wedding] brought him there — and only because he was personally present at that moment did he witness it. The word חָתָן [hatan] = bridegroom — Rav Pappa bar Shmuel says: only because I was drawn there for a joyous reason did I happen to see this with my own eyes. Without that, I would not have believed such a thing possible — that one person's prayer with mesirat nefesh could open the great tree of hidden Torah.

And the root of yirah is da'as [knowledge/divine awareness] — as it is written in the Etz Chaim that the Mantzpach letters [מַנְצְפַּ"ךְ] are in the da'as of Ze'ir Anpin [בְּדַעַת דִּזְעֵיר אַנְפִּין]. As it is written : "Then you will understand the fear of Hashem, and the knowledge of G-d you will find [אָז תָּבִין יִרְאַת ה' וְדַעַת אֱלֹקִים תִּמְצָא]." And the essential da'as resides in the heart [עִקַּר הַדַּעַת הוּא בַּלֵּב] — as it is written : "And He has not given you a heart to know [וְלֹא נָתַן לָכֶם לֵב לָדַעַת]." And likewise there is the essential yirah — as our Sages of blessed memory said : a matter entrusted to the heart — regarding it, it is said: "And you shall fear your G-d [וְיָרֵאתָ מֵאֱלֹקֶיךָ]." The Opening Verse Decoded — "And you shall be for Me a kingdom of priests and a holy nation" And this is the explanation of: "And you shall be for Me a kingdom of priests and a holy nation" [Exodus 19:6]: וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ "And you shall be for Me a kingdom of priests and a holy nation." מַמְלֶכֶת — "a kingdom" This is the aspect of Torah in the nigleh [revealed Torah] — for "through it [Torah], kings reign [בָּהּ מְלָכִים יִמְלֹכוּ]" [Proverbs 8]. And malchus [kingship/sovereignty] is the aspect of the nigleh — for there is no king without a people [אֵין מֶלֶךְ בְּלֹא עָם] — and all require a king — for all require the one who has the wheat [כִּי הַכּל צְרִיכִין לְמָרֵי חִטַּיָּא]. כֹּהֲנִים — "priests" This is the aspect of prayer — the aspect of Avraham — as above. As our Sages of blessed memory said [Nedarim 32b]: the Holy Blessed One said to Avraham: "You are a priest forever [אַתָּה כֹהֵן לְעוֹלָם]" etc. וְגוֹי קָדוֹשׁ — "and a holy nation" This is the aspect of the Holy Temple — the aspects of hidden Torah — which is called kodesh [holiness/sacred]. And through what does one merit all these aspects? Through elevating and connecting the aspect of yirah to the aspect of da'as — through the aspect of mishpat — as above. And this is: "These are the words which you shall speak [אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר]" [Exodus 19:6]: אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר — אֶל בְּנֵי יִשְׂרָאֵל "These are the words which you shall speak — to the children of Israel." הַדְּבָרִים — "the words / the things" This is the aspect of yirah — which is called davar [word/thing] — for the essential speech [עִקַּר הַדִּבּוּר] is there [in yirah]. As our Sages of blessed memory said [Berachos 6b]: one who has the fear of Heaven — his words are heard [דְּבָרָיו נִשְׁמָעִים]. מֹשֶׁה — "Moshe" [implied as the speaker/subject] Moshe is the aspect of da'as [בְּחִינַת דַּעַת]. אֲשֶׁר תְּדַבֵּר — "which you shall speak" — davka [specifically — this word is precise and intentional]: For the speech [dibbur] — which is yirah — is davka through Moshe, through the aspect of da'as. And this is [Exodus 18]: "For when they have a matter [כִּי יִהְיֶה לָהֶם דָּבָר], they come to me [בָּא אֵלַי]" — that Israel, who are the aspect of mishpat as above, elevate and connect the yirah [davar] to Moshe — to the aspect of da'as. אֶל בְּנֵי יִשְׂרָאֵל — "to the children of Israel" — davka: For they are the aspect of mishpat — as it is written: "His statutes and His judgments — to Israel." It follows [נִמְצָא]: through connecting the yirah through mishpat to the aspect of da'as — one merits revealed Torah. And through revealed Torah one merits prayer. And through prayer one merits the hidden Torah. And davar [word/thing] is the aspect of yirah — as it is written [Malachi 3]: "Then those who fear Hashem spoke to one another [אָז נִדְבְּרוּ יִרְאֵי ה']." · · · And when one reaches the aspect of da'as, one merits the attainment of Torah [הַשָּׂגַת הַתּוֹרָה] — as it is written : "I, Wisdom, dwell with arimah [cleverness/subtlety — אֲנִי חָכְמָה שָׁכַנְתִּי עָרְמָה]" — that the dwelling-place of Torah [שְּׁכוּנַת הַתּוֹרָה] is with one who has da'as. As it is written : "The Holy Blessed One gives wisdom to the wise [קֻדְשָׁא בְּרִיךְ הוּא יָהֵב חָכְמְתָא לְחַכִּימִין]." This Torah Also Pertains to Psalms 101 — "My Eyes Are Upon the Faithful of the Land" This Torah also pertains to the verse [Psalms 101]: "My eyes are upon the faithful of the land [עֵינַי בְּנֶאֱמְנֵי אֶרֶץ]" etc. עֵינַי בְּנֶאֱמְנֵי אֶרֶץ לָשֶׁבֶת עִמָּדִי — הֹלֵךְ בְּדֶרֶךְ תָּמִים הוּא יְשָׁרְתֵנִי "My eyes are upon the faithful of the land, to dwell with me — one who walks in the perfect way — he shall serve me." [Psalms 101:6] עֵינַי — "My eyes" This is the aspect of da'as — as it is written [Genesis 3]: "And the eyes of both of them were opened [וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם]." Additionally: da'as = ten Names [of Hashem] — with the gematria of two times עַיִן [ayin = 70; 2×70 = 140 — and the ten divine Names corresponding to the ten sefiros total this value] — as is known. בְּנֶאֱמְנֵי — "the faithful" This is the aspect of Aharon — as it is cited in the Midrash Shocher Tov. And Aharon is the aspect of mishpat — as it is written [Exodus 28]: "And Aharon shall carry the judgment of the children of Israel [וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל]." אֶרֶץ — "land/earth" This is the aspect of yirah — as above. לָשֶׁבֶת עִמָּדִי — "to dwell with me" This is the aspect of Sinai — shiflus [humility] — "I dwell with the contrite [אֶשְׁכּוֹן אֶת דַּכָּא]" [Isaiah 57] — as above. הֹלֵךְ בְּדֶרֶךְ תָּמִים — "one who walks in the perfect way" This is the aspect of prayer — the aspect of Avraham — as above. As it is written [Genesis 17]: "Walk before Me and be perfect [הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים]." הוּא יְשָׁרְתֵנִי — "he shall serve me" This is the aspect of hidden Torah [סִתְרֵי אוֹרַיְתָא] — the aspect of hu [He — the hidden, transcendent aspect], the aspect of the World to Come [עוֹלָם הַבָּא] [Zohar, Vayeitzei 154b; 158b]. ✦ Closing Doxology — In Rabbeinu's Own Voice בָּרוּךְ הַבּוֹחֵר בַּעֲדַת מִי מָנָה, אֲשֶׁר עַד כֹּה עֲזָרָנוּ לִשְׁמֹעַ פְּלָאוֹת כָּאֵלֶּה עַל מַאֲמָרֵי רַבָּה בַּר בַּר חָנָה. תָּא חֲזִי כַּמָּה נָפִישׁ חֵילֵהּ דְּהַאי אִילָנָא כְּעַן, בִּרְשׁוּתָא דְּמַלְכָּא עִלָּאָה, קֳדָמֵיכוֹן יַסִּיק לִתְמִידָא אִמְּרֵי יָאֵי, רַב טוּב הַצָּפוּן וְגָנוּז בְּמַאֲמָרִין קַדִּישִׁין דְּאַרְיְוָתָא דְּבֵי עִלָּאָה, אִנּוּן מְחַצְּדֵי חַקְלָא דַּהֲווֹ מִשְׁתָּעֵי, דִּי בְּהוֹן גְּנִיזִין עֲטִין קַדִּישִׁין דְּנָפְקִין מֵאוֹרַיְתָא דְּעַתִּיקָא סְתִימָאָה. לְכוּ חֲזוּ מִפְּעֲלוֹת ה', דַּרְכּוֹ נִפְלָאָה, רְבָה אִילָנָא וּתְקִף, וְרוּמֵהּ מָטֵא לְצֵית שְׁמַיָּא, וַחֲזוֹתֵהּ לְסוֹף כָּל אַרְעָא, אִנְבֵּהּ סַגִּיא וְחֶזְוֵהּ יָאֵי. שִׁמְעוּ וּתְחִי נַפְשְׁכֶם, וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעְיְנֵי הַיְשׁוּעָה. Blessed is He Who chooses in the assembly of "who has counted" [i.e., those who are beyond counting — Israel], who until now has helped us to hear such wonders upon the utterances of Rabbah bar bar Chanah. Come and see how great now is the strength of that tree — with the permission of the Supreme King, before you it shall raise up always beautiful utterances, the great goodness hidden and stored away in the holy sayings of the lions of the supreme academy [bei ila'ah] — those reapers of the field who would speak [mechatzedei chakla dahavu mishta'ei], in whom are stored holy counsel that went forth from the Torah of the Ancient Hidden One [Atika Setima'ah]. Come and see the works of Hashem — His way is wondrous — the tree is great and mighty, and its height reaches to the midst of heaven, and its appearance reaches to the end of all the earth, its fruit is abundant and its appearance beautiful. Hear and your soul shall live — and you shall draw water with joy from the wellsprings of salvation. 🗺️ Translator's Summary — Torah 15 The following is prepared by the translator to aid study. It is not part of Rabbeinu's original text. Torah 15 traces the path to tasting the Hidden Light — the concealed Torah of the future. Its architecture is clean and complete: mishpat lifts yirah → yirah reaches da'as → da'as gives revealed Torah → revealed Torah enables prayer → prayer with mesirat nefesh opens the hidden Torah. The Rabbah bar bar Chanah frog story encodes this entire chain. The five acquisitions of Avos 6 recapitulate it. Psalm 101 recapitulates it a third time. Goal: Taste the Hidden Light — the Ohr ha'Ganuz Hidden Torah / Sitrei Orayta — Holy Temple — Goy Kadosh Prayer with Mesirat Nefesh — nullify all self, blacken face like raven — no limit → unlimited Torah Revealed Torah [Nigleh] — Sinai = humility — Mamlecht / Kingdom — Marei Chittaya Da'as — root of yirah — Mantzpach in Da'as of Ze'ir Anpin — Shamayim (fire + water joined) Mishpat — self-judgment strips away false fears — Yirah rises pure from Kelipah — Israel / Aharon The Rabbah bar bar Chanah frog story — decoded: • אַקְרוּקְתָא [akrukta] = צִפּוֹר דֵּעָה [tzipor de'ah] = yirah (tzipor) elevated to da'as (de'ah) • Akra d'Hagroniya = Torah in the nigleh [the throat / vocal Torah, from קְרָא בְגָרוֹן] • Sixty houses = chesed / Avraham / prayer [from "Sixty are the queens"; Samech = 60 = support = "Samchuni ba'ashishot"] • Tannina [serpent] = prayer for self-benefit — the snake's enticement • Pushkantza [raven] = mesirat nefesh — blackening the face, nullifying all self [from Eruvin 22b — the raven = cruel to its children = no thought of personal benefit] • Ilana [tree] = hidden Torah / the great tree from which all souls emerge [Zohar Mishpatim] / World to Come • "Ta chazei kama nafish cheila d'ilana" = how immense is the power of hidden Torah — it can only rest in one with no limit The five acquisitions (Avos 6) — decoded: 1. Torah = revealed Torah (nigleh) 2. Heaven and earth = elevation of yirah to da'as (eretz = yirah; shamayim = da'as = aish + mayim = fire + water = union) 3. Avraham = prayer / chesed / sixty queens / Samech 4. Israel = mishpat / "chukav u'mishpatav l'Yisrael" 5. Holy Temple = hidden Torah / kodesh / only the consecrated may enter Psalm 101 — decoded: • Einai [my eyes] = da'as (two times ayin = ten Divine Names) • Be'ne'emnei [the faithful] = Aharon = mishpat • Eretz [earth] = yirah • Lasheives imadi [to dwell with me] = Sinai = shiflus • Holeich b'derech tamim [walks in the perfect way] = prayer = Avraham ["Hishalech l'fanai v'heyeh tamim"] • Hu yesharteini [he shall serve Me] = hidden Torah = olam haba = hu [He — the transcendent pronoun] Na Nach Nachma Nachman MayUman ✦ Complete edition — every word rendered, every Aramaic passage quoted then translated, every source cited, every wordplay decoded, Rashbam's explanations preserved, the closing Aramaic doxology in Rabbeinu's own voice quoted in full and translated. Nothing omitted.