Running Commentary on Torah 11 — Ani Hashem Hu Shmi

Beginner: Torah 11 opens with the pasuk that will be decoded at the very end: **"Ani Hashem Hu Shmi, u'chvodi l'acher lo eten, u't'hilasi lapsilim"** (Yeshayahu 42:8) — 'I am Hashem — that is My name; My glory I will not give to another, nor My praise to idols.' Watch the four key words — **Ani / Hu Shmi / kvodi / t'hilasi** — because at the end Rabbeinu maps them precisely: **Ani = yichuda ila'ah, Hu Shmi = yichuda tata'ah, u'chvodi l'acher lo eten = kavod b'shleimus, u't'hilasi lapsilim = dibbur.** The whole Torah is the expansion of this one verse. Intermediate: **"Ani Hashem Hu Shmi, u'chvodi l'acher lo eten, u't'hilasi lapsilim"** (Yesh 42:8). Four key terms, decoded at the end: **Ani = yichuda ila'ah; Hu Shmi = yichuda tata'ah; kvodi l'acher lo eten = kavod b'shleimus; t'hilasi lapsilim = dibbur.**

Beginner: **"א."** Intermediate: **"א"** heading.

Beginner: **"For there is **yichuda ila'ah** and **yichuda tata'ah** — i.e. **Shema Yisrael** and **Baruch shem kvod malchuso l'olam va'ed**"** (Zohar Bereshis 18b). **"And every one of Israel is obligated to bring both about through himself."** **"Through this one can come to the **tevunos ha'Torah** (deep understandings of Torah) to its depths."** But the low-level person is distant — **"the only bridge is **dibbur** (speech)."** **"'Ki chayim hem l'motze'eihem'** (Mishlei 4:22) — Chazal read **'l'motzi'eihem ba'peh'** — 'to those who bring them forth through the mouth' (Eruvin 54a)."** **"The speech illuminates for him every place that needs **teshuvah**"** — **"'p'sach picha v'ya'iru d'varecha'"** (Berachos 22a — 'open your mouth and your words will shine'). **"With each teshuvah he climbs level to level, out of the low grade, into **tevunos ha'Torah le'omka**."** Proof text: **Yochani u'Mamrei** asked Moshe: **"teven atah machnis la'afarayim?"** — 'are you bringing straw to *Afarayim*?' — the Egyptian sorcerers (Menachos 85a). **"He replied: **'amrei inshi, l'masa yarka yarka shkol'** — 'people say: to a vegetable town, take vegetables.'"** **Teven** = lashon of **tevunah** ('tevunah tintzrecha,' Mishlei 2:11); **Afarayim** = lashon of **afar** (dust = low grade); **amrei inshi** = the speech of the Jewish man; **yarka** = teshuvah, from **'va'yarek es chanichav'** (Bereshis 14:14) — Midrash Bereshis Rabbah 43: **'orikan'** — roused them to teshuvah, the parsha of Shoftim speaks of teshuvah (**'mi ha'ish ha'yarei v'rach ha'levav'** — one afraid of sins in his hand, Sotah 43a); and intro to the Tikkunim: **yarok** is from **sitra d'ima** — the green line of Binah = teshuvah. **"Yarka shkol"** = **teshuvas ha'mishkal** — weighted, measured teshuvah that matches the sin exactly. Intermediate: **Yichuda ila'ah + yichuda tata'ah = Shema + Baruch shem** (Zohar Ber 18b). Every Jew must bring both about to reach **tevunos ha'Torah le'omka**. **Bridge = dibbur** (Eruvin 54a: "motzi'eihem ba'peh"; Ber 22a: "p'sach picha"). Each teshuvah climbs a level. **Yochani u'Mamrei** (Men 85a): **"teven la'afarayim"** — teven=tevunah (Mishlei 2:11), Afarayim=afar=low grade. Answer: **"amrei inshi, l'masa yarka yarka shkol"** — speech of the Jew = yarka = teshuvah (BR 43; Sotah 43a; Tikkunim Hakdama — yarok=Imma=teshuvah/kav yarok). **Yarka shkol** = teshuvas ha'mishkal.

Beginner: **"ב."** Intermediate: **"ב"** heading.

Beginner: **"But illuminating dibbur can be merited only through **kavod** — i.e., seeing to it that Hashem's kavod be complete, that his own kavod be as nothing beside Hashem's — through **anavah v'katnus**."** **"The essential bechina of dibbur is from kavod"** — **"'mi hu zeh melech ha'kavod'** (Tehillim 24:8) — i.e., **malchus peh**"** (Tikkunim Hakdama, *Pasach Eliyahu*). **"When Torah enters flawed speeches into a flawed mouth — not only do the words of Torah not illuminate, but the Torah itself becomes **gashmi** and **dark** from his mouth"** — **"'lo yamush sefer ha'Torah mi'picha'** (Yehoshua 1:8) — a hint to the verse **'va'yameish choshech'** (Shemos 10:21) — 'let it not become gross and dark from your mouth.'"** **"Without guarding Hashem's kavod, by gadlus (pride), one cannot open his mouth — **'sagru pimo, dibru be'geyos'** (Tehillim 17:10)."** **Proof:** The story of **Levi bar Sisa** (Yerushalmi Yevamos perek 12): they brought him up to the bimah, **v'tafa rucho alav** — pride dripped upon him — **v'lo anivun** — he could not respond. **"Because gadlus is bechina of **avodah zarah**"** (Sotah 4b). And of idol-worship it is written: **"'p'silei eloheihem tisrefun ba'esh'"** (Devarim 7:25) — **"and 'kol ha'omed lisaref, ki'saruf dami, u'kituyei michtas shi'ureh'"** — 'whatever stands to be burnt is as if already burnt, and its measure is crushed out' (Rosh Hashanah 28a — regarding the shofar of avodah zarah). **"Once his shi'ur is crushed — he has no **klei ha'dibbur** to speak with."** **"But when he guards Hashem's kavod — he being **nivzeh b'einav nim'as** (Tehillim 15:4) — despicable in his own eyes — he can speak illuminating words"** — **"'v'ha'aretz hei'irah mi'kvodo'** (Yechezkel 43:2) — and the words illuminate for him toward teshuvah, and he comes to tevunos ha'Torah le'omka as above."** Intermediate: **Illuminating dibbur requires kavod** = Hashem's kavod complete, one's own kavod as ayin, through **anavah v'katnus**. Dibbur = from kavod ("melech ha'kavod" = **malchus peh**, *Pasach Eliyahu*). Flawed mouth → Torah itself darkens ("lo yamush" / "va'yameish choshech," Yehoshua 1:8 / Shem 10:21). **Gadlus seals the mouth** ("sagru pimo dibru be'geyos," Teh 17:10). **Levi bar Sisa** (Yer Yev 12): tafa rucho → lo anivun. **Gadlus = AZ** (Sotah 4b); AZ = "p'silei eloheihem tisrefun" (Dev 7:25) → **"ki'saruf dami"** + **kituyei michtas shi'ureh** (RH 28a) → no klei dibbur. Remedy: **nivzeh nim'as** (Teh 15:4) → **"v'ha'aretz hei'irah mi'kvodo"** (Yech 43:2).

Beginner: **"ג."** Intermediate: **"ג"** heading.

Beginner: **"Kavod b'shleimus is only through the **vav** drawn into it — without the vav one remains **k'vad peh** (heavy-mouthed, Shemos 4:10)."** **The letters כבד (heavy) become כבוד (honor) by inserting a ו.** **"Through the vav: **'kavod v'lo yidom'** (Tehillim 30:13) — honor that does not fall silent."** **"Everywhere a vav is said, it **adds** (Pesachim 5a) — bechina of **tosfos kedushah** — i.e., **shmiras ha'bris**"** — per Chazal: **"'kol makom she'atah motzei geder ervah, atah motzei kedushah'"** (Vayikra Rabbah 24:6, brought in Rashi). **"Pride and ni'uf are bound together"** (Sotah 4b on **'v'eishes ish nefesh yekarah tatzud'** — Mishlei 6:26). **"Bris is called by the name **Shaddai**: 'ani Kel Shaddai, p'ru u'r'vu'** (Bereshis 35:11) — **Shaddai = 'sheyeish dai b'Elokuso l'chol b'riah'** (Rashi Lech Lecha 17:1 — 'there is enough in My divinity for every creature')."** **"One who doesn't guard the bris — via pride — makes for himself avodah zarah: he shows there isn't dai in Elokus for him. He is pogem in Shaddai."** **"The one who guards the bris merits the light that illuminates him for teshuvah, as above."** Intermediate: **Kavod b'shleimus = drawing vav into כבד → כבוד** (Shem 4:10 k'vad peh). "Kavod v'lo yidom" (Teh 30:13). Vav always adds (Pes 5a) = **tosfos kedushah = shmiras ha'bris** (VR 24:6 Rashi — "geder ervah = kedushah"). Ga'avah + ni'uf bound (Sotah 4b; Mishlei 6:26). Bris = **Shaddai** (Ber 35:11; Rashi 17:1 "sheyeish dai b'Elokuso l'chol b'riah"). Not guarding bris = pogem Shaddai = making AZ.

Beginner: **"ד. And this light is **tal oros** (Yeshayahu 26:19) contained in the **vav of kavod** — bechina of **'hen kol eileh yif'al Kel pa'amayim shalosh im gaver'** (Iyov 33:29). **'Pa'amayim shalosh'** — the tal oros of the **milui** of the first three letters"** [Parenthetical: the first three letters of the Shem Havayah in milui alpin (י יוד, ה הא, ו ואו... specifically yud-hei-vav's filling, first three: YUD, HA, VAV = 20+6+10+12 = **48** — but Rabbeinu says via the **filled** spelling they equal gematria **ט"ל = 39**. See Zohar Teitzei 280a]. **"'Im gaver' — they are included in the **bris**, 'as a man, his strength' (Bava Metzia 84a)."** **"For this bris is called **Boaz**"** (Tikkun 31) — **'bo oz' = 'bo tukpa'** ('in him is strength'). **"But one who doesn't guard the bris ruins the **tal oros** and draws on himself **tal melachos = 39 melachos** of parnasah"** — as Zohar (Pekudei 244a): **"'man d'zareik perurin d'nahama, aniyus radif abatrei, kol sheken man d'zareik perurin d'mocha'"** — 'one who throws bread-crumbs, poverty pursues him; all the more so one who throws crumbs of the brain (the seed).' **"'Bo oz' contains both: **39 oros** — one who guards; **39 melachos** — one who blemishes; 'oz' + ha'kolel = 2 × tal"** [ז=7, ע=70 → 77; + 1 kolel = 78 = 2×39]. **"'Mishkan mishkan'** (Shemos 38:21) — said twice — **2 × 39**, since the 39 melachos are derived from the Mishkan"** (Shabbos 49b). **"The one who guards his bris — though he does the 39 melachos, they are **melechet ha'mishkan = mishkan b'vinyano = 39 oros**. The one who blemishes — his melachos are **mishkan b'churbano = 39 malkos**"** (Tikkun 48) — **"'arba'im yakenu lo yosif'** (Devarim 25:3)** — the 40th stroke is the **pgam ha'bris = tosfos** as above."** Intermediate: **ד. This light = tal oros** (Yesh 26:19) in the vav of kavod. "Pa'amayim shalosh im gaver" (Iyov 33:29) — 3 letters of Havayah in milui alpin = **gematria ט"ל=39**. Zohar Teitzei 280a. "Im gaver" = included in bris (BM 84a). Bris = **Boaz = "bo oz / bo tukpa"** (Tikkun 31). Guarding → **tal = 39 oros**. Blemishing → **39 melachos of parnasah** (Zohar Pekudei 244a: "zareik perurin — aniyus radif"). "Oz + kolel = 2×tal = 2×mishkan" (Shem 38:21; Shab 49b — 39 melachos from Mishkan). Guarding → **mishkan b'vinyano/39 oros**. Blemishing → **mishkan b'churbano/39 malkos** (Tikkun 48; Dev 25:3 "arba'im yakenu" = tosfos/pgam habris).

Beginner: **"ה. Shmiras ha'bris has two bechinos: one whose zivug is during the six days of the week but still guards per din Torah; and one whose zivug is **mi'Shabbos l'Shabbos**. This is the bechina of yichuda ila'ah and yichuda tata'ah."** **"**Shaddai shel Shabbos** = 'amar l'olamo dai' — the one who said 'dai!' to His world, contracting Himself from all melachos"** (Bereshis Rabbah 46:3; Chagigah 12a) — **"this is yichuda ila'ah."** **"**Shaddai shel chol** — even during the week there are tzimtzumim from one melachah to the next — this is the bechina of **Mem-tet / Metatron**, whose rulership is the six weekdays — bechina of the **shisha sidrei Mishnah**"** (as in the holy Zohar, Hakdamas ha'Tikkunim and Tikkun 18; and kisvei ha'Arizal). **"Whose name is like that of his Master — 'ki sh'mi b'kirbo'** (Shemos 23:21; Rashi there)."** **"This is yichuda tata'ah — HKBH enclothes Himself in Metatron during the six days and conducts the world through him."** Intermediate: **ה. Shmiras ha'bris — 2 bechinos:** zivug weekdays (still per Torah) and zivug **mi'Shabbos l'Shabbos** = yichuda ila'ah/tata'ah. **Shaddai of Shabbos** = "amar l'olamo dai" (BR 46:3; Chag 12a) = yichuda ila'ah. **Shaddai of chol** = tzimtzumim between melachos = **Metatron** (sheishes yemei ha'chol = shisha sidrei Mishnah; Hakdamas Tikkunim, Tikkun 18, Arizal). "Shmi b'kirbo" (Shem 23:21; Rashi). **Yichuda tata'ah** = HKBH enclothes in Metatron during the week.

Beginner: **"ו. This is the bechina of **halacha** and **kabbalah**."** **"Kabbalah = **'Hishtachavu la'Hashem b'hadras kodesh'** (Tehillim 29:2) — roshei teivos **ק.ב.ל.ה.** — halacha = **'Hari'u la'Hashem kol ha'aretz'** (Tehillim 100:1) — roshei teivos **ה.ל.כ.ה.** — as brought in **Kavanos**."** **"'Hishtachavu la'Hashem b'hadras kodesh' = yichuda ila'ah = zivug of Shabbos = **bris ila'ah**, where the main hishtachavayah is"** — bechina of **'va'yavo'u achei Yosef va'yishtachavu lo'** (Bereshis 42:6) — **"and **hadras kodesh** bechina of **'bechor shoro hadar lo'** (Devarim 33:17)."** **"'Hari'u la'Hashem kol ha'aretz' = yichuda tata'ah = zivug of chol = Metatron ruling the weekdays, shisha sidrei Mishnah."** **"'Hari'u' — lashon of **teru'ah and zimrah** — 'mi'knaf ha'aretz zemiros shamanu'** (Yeshayahu 24:16)** — for Metatron = bechina of **knaf** — from **'v'lo yikanef od morecha'** (Yeshayahu 30:20) — because in him HKBH enclothes Himself during the six days, as is known."** Intermediate: **ו. Halacha vs Kabbalah.** Kabbalah = r"t of **"Hishtachavu la'Hashem b'Hadras Kodesh"** (Teh 29:2) = **yichuda ila'ah/bris ila'ah/Shabbos zivug** ("va'yishtachavu lo," Ber 42:6; "bechor shoro hadar lo," Dev 33:17). Halacha = r"t of **"Hari'u la'Hashem Kol Ha'aretz"** (Teh 100:1) = **yichuda tata'ah/chol/Metatron** (shisha sidrei Mishnah). Hari'u = teru'ah/zemiros (Yesh 24:16 "mi'knaf ha'aretz"); Metatron = knaf (Yesh 30:20 "v'lo yikanef").

Beginner: **"ז. **Razin v'razin d'razin** — razin = halacha; razin d'razin = kabbalah."** **"Clothing of kabbalah in halacha = conduct of HKBH during the six days = yichuda tata'ah."** **"End of the verse: **'tzvi la'tzaddik, razi li razi li'** (Yeshayahu 24:16)** — **'tzvi la'tzaddik'** = kedushas ha'zivug, containing two razin = yichuda ila'ah + tata'ah = halacha + kabbalah = razin + razin d'razin."** **"Chazal (Chullin 60a): **'yehi chvod Hashem l'olam'** — **Sar ha'olam** said it."** **"When HKBH told the trees 'l'minehu,' the grasses made a kal v'chomer: if the trees — which are tall and not packed together — HKBH said l'minehu, all the more so us — small and packed tightly — that we need to come forth l'minehu."** **"Sar ha'olam opened and said: 'yehi chvod Hashem l'olam.'"** **"Truth is: also the great ones, whose zivugim are not close together but only mi'Shabbos l'Shabbos, the Torah warned them about shmiras ha'bris: **'v'shamru b'nei Yisrael es ha'Shabbos'** (Shemos 31:16)** — r"t of **biyah** (from *Kavanos*)** — even though zivug is weekly, great shmirah is needed."** **"Kal va'chomer the small ones (bechina of **deshaim** — grasses) whose zivugim are close together even during the week — how much more do they need shmiras ha'bris to guard per Torah, bechina of **l'mineihem**."** **"As soon as Sar ha'olam heard — he (= Metatron, rulership of the six days, deshaim, yichuda tata'ah) opened and said: 'yehi chvod Hashem' — **kavod dayka**, because shmiras ha'bris in both bechinos is what makes kavod complete."** **"Thus: shmiras ha'bris in both bechinos — yichuda ila'ah + tata'ah, ilanos + deshaim, gedolim + ketanim, zivug of Shabbos + chol, halacha + kabbalah, razin + razin d'razin — kavod b'shleimus — dibbur mei'ir — tevunos ha'Torah le'omka."** Intermediate: **ז. Razin (=halacha) + razin d'razin (=kabbalah).** Kabbalah clothed in halacha = yichuda tata'ah. **"Tzvi la'tzaddik razi li razi li"** (Yesh 24:16) = 2 razin = 2 yichudim. **Sar ha'olam/Chullin 60a**: trees got "l'minehu," grasses made kal v'chomer — small & packed together — so Metatron (=Sar ha'olam) said **"yehi chvod Hashem l'olam."** Great ones (weekly zivug) still need shmirah (**"v'shamru,"** Shem 31:16 = r"t biyah); small ones (daily zivug/deshaim) all the more so. Kavod dayka = shmiras habris in both bechinos.

Beginner: **Now the ma'amar.** **"Rabba bar bar Chana: **'Zimna chada havinan azlinan bi'sfinta — va'chazei l'hai tzafarta, d'havi kai ad karsulei b'maya v'reishei ba'rakia. V'amrinan leis maya, u'vinan l'meichas l'akurei nafshin. Nafak bas kol v'amar lan: lo teichasu l'hacha! D'nafla le'ha chatziya d'vei nagra kad shav shnin, v'lo mata araa. V'lo mishum d'amika maya, ela mishum d'nagid maya'** — 'once we were traveling in a ship, and I saw a **tzafarta** (bird) standing up to her ankles in the water, with her head in the sky. We said: there is no water, and wanted to go down to cool off. A bas-kol came forth and said to us: do not go down here! For a carpenter's **axe** fell into here seven years ago, and it has not yet reached the bottom. And not because the water is deep, but because the water is swift.'"** (Bava Basra 73b.) Intermediate: **Bava Basra 73b — 9th RbbH ma'amar**: Saw **tzafarta** ankle-deep in water, head in heaven. Thought water shallow, wanted to descend to cool off. Bas-kol: **do not descend** — a carpenter's **axe (chatzina)** fell in 7 years ago, still hasn't hit bottom — not because deep but because **swift** ("d'nagid maya").

Beginner: **Rashbam's gloss:** **chazinan l'hai tzafarta** — so reads the text; **v'amrinan leika maya** — we thought the water wasn't deep, since she only stood up to her ankles; **chatzina** — an axe or adze; **l'bar nagara** — a woodworker/carpenter; **v'lo mishum d'amika maya** — i.e., a seven-year journey down is not due to depth (the upper waters are no more than a mil) but because **the water is swift** — **'d'nagid maya'** — it flowing powerfully keeps the axe from reaching bottom. Intermediate: Rashbam: **chazinan l'hai tzafarta** (standard text); **amrinan leika maya** = thought shallow (only to ankles); **chatzina** = axe/adze; **bar nagara** = carpenter; **lo mishum d'amika** = not from depth but because water is swift/flowing ("d'nagid").

Beginner: **Tzafarta (bird) = dibbur** — the intermediary between the **adam** (who is formed from **mayin dukhrin u'mayin nukvin**) and the **shamayim** (which is the aspect of **tevunos ha'Torah**). As brought (**Vayikra Rabbah 16; Arachin 16b**) regarding the metzora who must bring two birds: **"yavo patita v'yechaper al patita"** — 'let the chirper come and atone for the chirper' (because he was smitten due to his speech). And this is: **"d'kai ad karsulei b'maya"** ('it stood with its ankles in the water') — because since the dibbur must illuminate in every place where the person must do teshuvah, it is sometimes in the bechinah of (**Rus 3:7**): **"va'tagel margelosav va'tishkav"** ('and she uncovered his feet and lay down' — see **Tikkun 21** and **Tikkun 70**) — the dibbur must illuminate inside the adam who is below, on a lower madreigah. Therefore the dibbur is called **tzafarta d'kai ad karsulei b'maya**. **Maya = adam** (formed from mayin dukhrin u'mayin nukvin, as is known), and the dibbur — which is bechinah of tzafarta — **kai ad karsulei** beside the adam who is on a low madreigah, in order to illuminate him, in the bechinah of **"va'tagel margelosav"**. **"V'amrinan leis maya"** ('and we said: there is no water') — they understood that it is impossible to merit dibbur except through **kavod b'sh'leimus** — that the adam be in his own eyes **efes v'ayin** (nothing). That is **"leis maya"** — that the adam holds himself as ayin. **"U'ba'inan l'neichusei"** ('and we wanted to descend') = lashon shiflus — to be **shafel v'anav** (lowly and humble). But it was **"l'okurei nafshin"** — a lashon of (**Yeshayah 13:12**): **"okir enosh mi'paz"** ('I will make man more precious than pure gold') — meaning, the anavah was for the sake of **gadlus** — in order to be **misKabed** and **misYaker** (honored and made important). Because they know **godel bizyon ha'gadlus** (how much gadlus is disgraced), therefore they act humble — in order to be honored and made important through the anavah. And this is the bechinah of **anavah she'hi tachlis ha'gadlus** — humility that is the ultimate gadlus. And this is: **"u'ba'inan l'neichusei"** — to be shefalim and anavim, **"l'okurei nafshin"** — in order that through this we become yekarim and chashuvim, because ga'avah is greatly despised. **"Nafak bas kol v'amar: lo teichasu l'hacha"** ('a bas kol came out and said: do not descend here!') — **do not descend to be lowly for this reason** — for the sake of **l'okurei nafshin**. The bas kol warned them not to be anavim in order to be made important and honored, because this anavah is **tachlis ha'gadlus**. **"D'naflah chatzina l'var nagara ha shev shnin, v'lo matya l'ar'a"** ('the carpenter's axe fell seven years ago, and it has not yet reached the ground') — the bas kol made known to them the **shoresh ha'gadlus**, so that they distance themselves to the furthest extreme, and not descend here, not be anavim for gadlus — like Chazal said (**Avos 4:4**): **"me'od me'od hevei sh'fal ru'ach"** ('be very, very lowly of spirit'). Namely, she made known to them that **gadlus is from the fall of the hispa'arus (glorification) and the ga'avah of HKB"H**, which is His levush, as it is written (**Tehillim 93:1**): **"Hashem malach, gei'us laveish"** ('Hashem reigns, He has donned majesty'). And this is: **"nafla chatzina"** — bechinah of **levush**, as it is written (**Tehillim 129:7**): **"v'chatzno me'amer"** ('and his bosom [is filled from] the sheaves'). **"Bar nagara"** — this is HKB"H, as it is written (**Tehillim 104:3**): **"ha'm'kareh ba'mayim aliyosav"** ('He Who roofs with water His upper chambers'), and as the Gemara says (**Chullin 60a**): **"Elokeichem nagar hu"** ('your G-d is a carpenter'). [**Connection to ois ד — ל"ט מלאכות vs ט"ל אורות**: The **bar nagara** (HKB"H the Craftsman) performs the **39 melachos** derived from the Mishkan (**Shabbos 49b**; "mishkan mishkan" twice = 2x39, from the miluy of the 3 first letters of the shem Havayah = **TAL = 39**). When one is **shomer ha'bris**, the 39 are **ל"ט אורות** of Mishkan **b'vinyanah**. But when the **chatzina** — the carpenter's kli for those melachos — **falls** from him (= nefilas ha'levush/hispa'arus), the 39 melachos become **ל"ט מלקות** of Mishkan **b'churbanah** (**Tikkun 48**), bechinah of **"arba'im yakenu v'lo yosif"** (**Devarim 25:3**) — because pgam ha'bris is the aspect of **tosefes**, going beyond the 39 into the 40th blow.] From the fall of this levush came the gadlus — which is the bechinah of **sheva batei avodah zarah** — and it was through this that Yisrael were exiled from their land, as Chazal said (**Gittin 88a**): **"lo galu Yisrael ad she'avdu vah sheva batei avodah zarah"** ('Yisrael was not exiled until they had served in it seven houses of idolatry'). And for this reason, avodah zarah is called a l'shon of **tiferes**, as it is written (**Yeshayah 44:13**): **"k'tiferes adam la'sheves ba'yis"** ('like the beauty of man to dwell in a house'), because avodah zarah — which is gadlus — is from the fall of His hispa'arus. And this is: **"ha shev shnin"** — this is bechinah of **gadlus**, which is bechinah of sheva batei avodah zarah. And this is: **"v'lo matya l'ar'a"** — meaning, through this sin we have still not returned to our land. Because through this sin — which is gadlus, which is like an oveid avodah zarah, bechinah of sheva batei avodah zarah — through this we were exiled from our land, and through this we have not yet returned to our land — all through this sin of gadlus, which is bechinah of avodah zarah (see **Tana D'vei Eliyahu Rabbah ch. 31**). And this is: **"v'lo mishum d'nafishi maya"** ('and not because the waters were abundant') — namely, do not say that for this reason it does not reach ha'aretz — that is, that we are unable to reach and return to Eretz Yisrael because **d'nafishi maya** — because the goyim are numerous, bechinah of **"rabim ha'goyim ha'eileh"** (**Devarim 7:17**), which are bechinah of **mayim rabim** (**Shir ha'Shirim 8:7**; see **Ohel Kedoshah os 34**). **Ela mishum d'rodfei maya** — rather, because they chase after **kavod**, which is bechinah of mayim, bechinah of **"Kel ha'kavod hir'im, Hashem al mayim rabim"** (**Tehillim 29:3**). Through this they are unable to reach and return to Eretz Yisrael — meaning, through the **rodfus ha'kavod v'ha'gadlus**. Because **the main cause of the lengthening of the galus** — that we are unable to return to our land — is only due to the sin of **gadlus and chasing kavod**. [**Bridge to the tal-oros motif of ois ד**: The same **maya** that flows in this teaching is itself bechinah of **tal oros** (טל=39) when guarded, and bechinah of **mayim zedonim** when pursued wrongly. The **chasidim of **ל"ט אורות receive maya that flows with life; those who are **ל"ט מלאכות** of churban chase maya that recedes from them — "rodfei kavod" pursuing what fled with the fallen chatzina.] All this the bas kol made known to them — **godel bizyon ha'gadlus** — so that they would distance themselves from gadlus to the last extreme. And then **k'vod Hashem** is in sh'leimus, and then one merits the **dibbur ha'me'ir**, which is bechinah of tzafarta. But **how does one merit this** — to utterly break the gadlus and kavod of oneself, so that only the kavod of Hashem Yisbarach is in sh'leimus? — Through **shemiras ha'bris** in the two bechinos mentioned, which are bechinah of **yichuda ila'ah v'yichuda tata'ah**. And this is what Rav Ashi said: **"ha'i zeez Sadai hu"** — this is bechinah of yichuda ila'ah v'yichuda tata'ah. Because through yichuda ila'ah v'yichuda tata'ah — which are bechinah of **shemiras ha'bris in 2 bechinos** — through this the kavod is in sh'leimus, and through kavod b'sh'leimus one merits the **tzafarta**, which is the dibbur, which is the intermediary between maya and rakia. **Zeez** = bechinah of **yichuda tata'ah** = bechinah of **Mat'at** = bechinah of **mi'knaf ha'aretz**. As it is brought in the Midrash (**Bereishis Rabbah 19**; **Vayikra Rabbah 22**): **"there is a bird — at the moment it spreads its wings, it darkens the sun; and its name is zeez."** And this is bechinah of yichuda tata'ah, bechinah of Mat'at, bechinah of **mi'knaf ha'aretz**, in which **bris ila'ah** — which is bechinah of **shemesh** — is garbed (see **Zohar Shemos 3b** and **Zohar Pinchas 217a**). **Sadai** = bechinah of **yichuda ila'ah**. Intermediate: **Tzafarta = dibbur**, memutza bein adam (MD/MN) u'shamayim (tevunos ha'Torah). Metzora **2 tziparim**: "yavo patita v'yechaper al patita" (VR 16; Arachin 16b). **"D'kai ad karsulei b'maya"**: dibbur must illuminate in every place where adam does teshuvah → b'bechinah "va'tagel margelosav va'tishkav" (Rus 3:7; Tik 21, 70). **Maya = adam** (MD+MN); dibbur (tzafarta) descends to karsulei (low madreigah) to illuminate. **"Leis maya"**: dibbur only via **kavod b'sh'leimus** — adam b'einav efes v'ayin. **"U'ba'inan l'neichusei"** = shiflus/anavah. But **"l'okurei nafshin"** (l'shon "okir enosh mi'paz" Yesh 13:12) = anavah bishvil gadlus, l'hiskabed v'l'hisyaker; godel bizyon ha'gadlus → anavim l'hiskabed. Zehu **anavah she'hi tachlis ha'gadlus**. **Bas kol: "lo teichasu l'hacha!"** = lo tehe'yu anavim l'okurei nafshin. **"D'naflah chatzina l'var nagara ha shev shnin v'lo matya l'ar'a"** = shoresh ha'gadlus; **Avos 4:4** "me'od me'od hevei sh'fal ru'ach." Gadlus = mi'nefilas ha'hispa'arus v'ga'avah shel HKB"H, she'hu levusho: **"Hashem malach gei'us laveish"** (Teh 93:1). **Chatzina** = levush ("v'chatzno me'amer" Teh 129:7). **Bar nagara** = HKB"H ("ha'm'kareh ba'mayim aliyosav" Teh 104:3; Chullin 60a "Elokeichem nagar hu"). Mi'nefilas levush zeh → gadlus = **7 batei AZ**; Yisrael galu (**Gittin 88a**: "lo galu Yisrael ad she'avdu vah 7 batei AZ"). AZ nikra l'shon **tiferes** ("k'tiferes adam la'sheves ba'yis" Yesh 44:13) — mi'nefilas hispa'aruso. **"Ha shev shnin"** = 7 batei AZ. **"V'lo matya l'ar'a"** = avon zeh m'akev shivaseinu l'ar'einu (see **TDE"R 31**). **[Chibbur l'ois ד]**: bar nagara=HKB"H ha'oseh **ל"ט melachos** (miluy shem Havayah=TAL=39; Shab 49b; "mishkan mishkan" 2x=2x39). Shomer bris → ל"ט אורות shel Mishkan b'vinyanah; nefilas ha'chatzina (=kli ha'melachos) → ל"ט מלקות shel Mishkan b'churbanah (**Tik 48**; "arba'im yakenu v'lo yosif" Dev 25:3 = pgam habris = tosefes). **"Lo mishum d'nafishi maya"** ("rabim ha'goyim" Dev 7:17 = mayim rabim Shir 8:7; Ohel Kedoshah os 34) **ela mishum d'rodfei maya** — rodfei kavod=mayim ("Kel ha'kavod hir'im, Hashem al mayim rabim" Teh 29:3). Ikar **arichas ha'galus** = avon ha'gadlus v'redifas ha'kavod. Tikkun: **shemiras ha'bris b'2 bechinos** = **yichuda ila'ah + yichuda tata'ah**. **Rav Ashi: "ha'i zeez Sadai hu."** **Zeez** = yichuda tata'ah = Mat'at = mi'knaf ha'aretz; **BR 19; VR 22**: "ohf echad, b'sha'ah she'mafrish knafav mach'shich ha'shemesh, v'ziz sh'mo" — bo misla'besh bris ila'ah = shemesh (Zohar Shemos 3b; Pinchas 217a). **Sadai** = yichuda ila'ah.

Beginner: **The pasuk in four beats — the whole teaching compressed.** **"'Ani Hashem'** = **yichuda ila'ah** (the upper unification, zivug of Shabbos, bris ila'ah, kabbalah/razin d'razin, Shaddai of Shabbos)."** **"'Hu Shmi'** = **yichuda tata'ah** (the lower unification, zivug of chol, Metatron, halacha/razin, Shaddai of chol)."** **"'U'chvodi l'acher lo eten'** = **kavod b'shleimus** (the vav drawn into kavod, 39 oros, bris guarded, honoring Hashem over self, tzaddikim not handing kavod to the ba'alei ga'avah = **acher**)."** **"'U't'hilasi la'psilim'** = **dibbur** ("**t'hilas Hashem yedaber pi**," Tehillim 145:21) — the speech from kavod that doesn't go to the **psilim** (idols = the unguarded mouth of the ba'al ga'avah). **Ha'kol kan"l.** Entire Torah returns to its opening pasuk and closes. Intermediate: **4-beat decoding**: **Ani Hashem** = yichuda ila'ah; **Hu Shmi** = yichuda tata'ah; **u'chvodi l'acher lo eten** = kavod b'shleimus (vav, 39 oros, bris); **u't'hilasi la'psilim** = dibbur ("t'hilas Hashem yedaber pi," Teh 145:21) — not given to idols/unguarded mouth. Ha'kol kan"l.