Running Commentary on Torah 12 — Tehilah l'David

Beginner: Editorial note: **"Leshon Rabbeinu, zichrono li'vracha"** — 'the language of our teacher of blessed memory' — i.e., this Torah is being recorded in Rabbeinu's own voice and phrasing. Intermediate: **"Leshon Rabbeinu, zichrono li'vracha"** — Torah recorded in Rabbeinu's own voice.

Beginner: Opening pasuk — decoded only at the very end: **"Tehilah l'David: aromimcha Elokai ha'Melech, va'avarchah shimcha l'olam va'ed"** (Tehillim 145:1). At the end: **tehilah = lashon of eiruv / mixing** (Iyov 4:18 — 'u'v'malachav yasim tahalah' = 'bad mixture'); **David** = torah she'be'al peh; **aromimcha Elokai ha'Melech** = raising it to **binah-leiba**; **va'avarchah shimcha** = raising it further to **chochmah = the source of brachah**. Intermediate: **"Tehilah l'David: aromimcha Elokai ha'Melech, va'avarchah shimcha l'olam va'ed"** (Teh 145:1). Decoded at end: **tehilah=eiruv** (Iyov 4:18); **David**=TShB"P; **aromimcha Elokai ha'Melech**=raise to **binah-leiba**; **va'avarchah shimcha**=raise to **chochmah**=source of brachah.

Beginner: **"א."** **"What we see — that most of the lomdim (scholars/learners) are **cholkim al ha'tzaddikim** (dispute the tzaddikim) and speak **oshek** (presumptuous insolent words) about the tzaddik **b'ga'avah u'voz** — is a great **mechuvan** (deliberate calibration) from Hashem."** **"There is the bechina of **Yaakov** and **Lavan**: Yaakov is the tzaddik who renews **chiddushin d'Oraysa** and learns Torah lishmah, whose good is **ganuz v'shamur v'tzafun** for the future — Chazal: **'l'machar l'kabel s'charam'** (Eruvin 22a — 'tomorrow to receive their reward'). Because his reward is at the end he is named **Yaakov** — lashon of **eikev** and **sof** (heel/end) — 'his reward is at the end.'"** **"**Lavan** is a **talmid chacham** — a **shed Yehudi** (a 'Jewish demon'; Zohar Pinchas 253b) — whose Torah is to boast and to provoke. Such a talmid chacham — **'n'veilah tovah hei'menu'** (Vayikra Rabbah 1:15; Matnos Kehunah) — 'a carcass is better than him.'"** Intermediate: **א.** Lomdim attacking tzaddikim = great **mechuvan** from Hashem. **Yaakov** (tzaddik, chiddushei oraysa, lishmah, reward hidden for later — Eruvin 22a "l'machar l'kabel s"charam"; Yaakov=eikev/sof) vs **Lavan** = **talmid chacham shed Yehudi** (Zohar Pin 253b); **"neveilah tovah hei'menu"** (VR 1:15).

Beginner: **"And this is known — that one is not called a *talmid chacham* except through *Torah she'be'al peh*"** — knowing Chumash alone does *not* qualify; *baki b'Gemara u'Poskim* does. **"And when he learns *b'lo da'as* — he is called *Lavan*, on account of the *aramimus* (guile) that entered him — and he *hates and pursues the tzaddikim* — both *tzaddik elyon* and *tzaddik tachton* — for *Shechinta bein trei tzaddikaya yasva* (the Shechinah sits between two tzaddikim), as the Zohar teaches (Vayetze 153b; Vayechi 245b) on the pasuk (Yeshayahu 60:21): 'צַדִּיקִים יִירְשׁוּ אָרֶץ' — *tzaddikim plural* — indicating two."** The *Lavan* etymology has a double sting: he appears *white* (lavan=pure) but contains the *guile of Padan-Aram* (ארם=aramimus). He *looks* kosher and *is* the opposite. **"The two tzaddikim are: (1) the tzaddik who *originated* this Torah she'be'al peh = *tzaddik elyon*; (2) the tzaddik who *learns the chiddushin* = *tzaddik tachton*. And *Torah she'be'al peh* itself is the *Shechinah*, as it says in *Pasach Eliyahu*: *'malchus — peh, v'Torah she'be'al peh karinan lah'* (Malchus = mouth; and we call Torah she'be'al peh by this name)."** The Shechinah *sits* in the *gap between the originator-tzaddik and the learner-tzaddik* — *in* the very *oral-Torah-transmission act* itself. **"And when the Shechinah — which is *Torah she'be'al peh* — enters the mouth of a *talmid chacham shed Yehudi*, this is called *galus ha'Shechinah*, and then he has a *peh* to speak *atak* against the tzaddik."** The *shed-Yehudi* phrase (Zohar Pinchas 253b) is Rabbeinu's cosmic classification of the corrupt-Torah-scholar: a *sheid* (demonic) *b'levush-Yehudi* (in Jewish garb). The worst kind, because *Shechinah herself is imprisoned in his mouth* — and *from* her imprisonment he has *kochos-of-peh* that he wields *against* tzaddikim. Chazal (Vayikra Rabbah 1:15, brought in *Matnos Kehunah*) call such a TC *"neveilah tovah heimenu"* — *"a carcass is better than him"* — precisely because even a carcass-body is honestly dead, while this one bears the *Shechinah-galus* inside him as *vehicle for speaking atak*. **"*Yaakov* is the tzaddik who *renews chiddushin d'Oraisa* and *learns Torah li'shmah* — and his *tuv* (goodness) is *ganuz, shamur, v'tzafun l'asid la'vo*"** — Chazal (Eruvin 22a): *הַיּוֹם לַעֲשׂוֹתָם וּלְמָחָר לְקַבֵּל שְׂכָרָם* — *"today to do them, and tomorrow to receive their reward"* — the *real reward of Torah-lishmah is *deferred* to the world-to-come. **"And because the reward comes at the end (*sof*), he is called *Yaakov* — *lashon eikev v'sof* — the *heel* (eikev), the *end* (sof) — his reward is at the end."** The *Yaakov-heel* and the *Lavan-whiteness* are two inverse economies: Yaakov *hides* his reward in the *akev-future*; Lavan *liquidates* his Torah *now* for *status-among-men* (*hisya'heir*) and *battle-with-opponents* (*kanter*). Hence the structural *Torah-lishmah* vs *Torah-for-kavod-and-fight* opposition. **"When a person learns *b'kedushah u'b'taharah* some din or p'sak that a Tanna or other tzaddik originated, through this is made the bechinah of *neshikin*"** — as in the Zohar (Pinchas 220): *asa hai tulla v'nashik lei* ("this shade came and kissed me"). **"And *neshikin* = *hisdabkus rucha b'rucha* (bonding of spirit to spirit). For this p'sak *is the dibbur of the Tanna*, and *dibbur = chiyus*, as it says (Bereshis 2:7): *'וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה'* — which Targum renders: *'l'ruach memal'la'* (to a speaking spirit). And the *ruach memal'la* — which is the *nefesh chayah* — comes from *Torah she'be'al peh*, as it is written (Bereshis 1:24): *'תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה'*"** — the *earth-brings-forth-the-living-soul* is the *TShBP-brings-forth-the-ruach-memal'la*. **"It emerges that at the moment the Tanna originates a chiddush and *speaks* it, this dibbur itself is the bechinah of TShBP, for from there is its source — *'totzei ha'aretz nefesh chayah.'* So too now — when one learns that chiddush and brings it into himself b'kedushah, his *own* ruach memal'la joins the Tanna's — *rucha b'rucha* = *neshikin*."** Hence even *sifsosav dovevos ba'kever* (Yevamos 97a; Sanhedrin 90b) works by this same mechanism: the *lips of the Tanna move in the grave* because the *dibbur itself, now spoken by the learner, is the chayus-vehicle via which the Tanna's ruach ascends and kisses back*. The entire cosmos of deceased Tannaim hinges on the learners-below whose mouths function as the *ruach-memal'la-channel*. **But** when the mouth is a *shed-Yehudi*'s mouth, the very same mechanism becomes the *Shechinah-galus* — the Tanna's *ruach* cannot join *that* ruach — it *flees* — as Mishlei 27:6: *נַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא* — *"the kisses of a hater are excessive"*. The *form* of neshikin is preserved but the *content* is inverted from *kiss* to *violation*. Intermediate: **Yaakov=tzaddik mechadesh chidushin lishmah; Lavan=TC shed-Yehudi**. • Yaakov=eikev/sof — reward deferred (**Eruvin 22a** "ha'yom la'asosam u'lmachar l'kabeil s'charam"). • Lavan=TC "shed yehudi" (**Zohar Pinchas 253b**) — Torah l'hisya'heir v'kanteir = "neveilah tovah heimenu" (**Vayikra Rabbah 1** + Matnos Kehunah). • Only called TC via TShBP (not Chumash alone); "b'lo da'as"→aramimus (ארם Padan-Aram) → sonei+rodef tzaddikim (both elyon+tachton). • "Shechinta bein trei tzaddikaya yasva" (**Zohar Vayetze 153b, Vayechi 245b**) on "tzaddikim yirshu aretz" (**Yesh 60:21**) — plural. • Two tzaddikim: tzaddik elyon=originator; tzaddik tachton=learner. • TShBP=Shechinah (**Pasach Eliyahu** "malchus peh...v'TShBP karinan lah"). • Shechinah in shed-Yehudi's mouth=galus-ha-shechinah; has peh to speak atak. • Neshikin=rucha b'rucha (**Zohar Pinchas 220** "asa hai tulla v'nashik lei"). • Mechanism: dibbur=chiyus (**Ber 2:7** "nefesh chayah"=Targum "ruach memal'la"); ruach memal'la from TShBP (**Ber 1:24** "totzei ha'aretz nefesh chayah"). • "Sifsosav dovevos ba'kever" (**Yev 97a; Sanh 90b**) = learner's dibbur=chiyus-vehicle for Tanna's ruach. • Shed-Yehudi: same form, inverted content → "ne'etaros neshikos sonei" (**Mishlei 27:6**).

Beginner: **"And this is the bechina of: **'Va'yishak Yaakov l'Rachel, va'yisa kolo va'yeivk'** (Bereshis 29:11)."** **Rashi**: **'tzafah b'ruach ha'kodesh she'einah nichneses imo li'kvurah'** — 'he foresaw by ruach ha'kodesh that she would not enter the grave with him.' **"**Rachel = TShB"P** — 'as a ewe before her shearers' — for everyone **goizin** and **pos'kim** halachos from her — and the pesakim become garments (Mishlei 27:26 — 'k'vasim li'lvushecha'; Yeshayahu 3:6 — 'simlah lecha, katzin tihyeh lanu')."** **"When a kosher person learns a Tanna's Torah, the Tanna kisses him and he kisses the Tanna — causing great ta'anug to the Tanna — 'sifsosav dovevos ba'kever.' This is **Va'yishak Yaakov** (= the Tanna) **l'Rachel** (= TShB"P he originated): his ruach unites with the ruach ha'kodesh of the Shechinah."** **"**Va'yeivk** — he foresaw by his ruach ha'kodesh (which he brought forth from his mouth and placed into TShB"P) that in this exile, most learners wouldn't be worthy — hence **TShB"P's ruach ha'kodesh would not enter the grave via their learning** — and he wept."** **"And further: sometimes the learner says a chiddush in **his own name** and not the Tanna's — thus he doesn't enter the grave together with the Tanna — **'ein omer b'shem omro'** (Sanhedrin 90a; Megillah 15a)."** Intermediate: **"Va'yishak Yaakov l'Rachel, va'yisa kolo va'yeivk"** (Ber 29:11; Rashi: "tzafah she'einah nichneses imo li'kvurah"). **Rachel=TShB"P** (ewe before shearers; pesakim=levushim, Mishlei 27:26; Yesh 3:6). Kosher learner ↔ Tanna = mutual kiss, Tanna's delight ("sifsosav dovevos"). **Yaakov=Tanna, Rachel=chiddush; Vayishak = his ruach unites with Shechinah's ruach.** **Vayeivk**: foresaw in galus most learners would be unworthy → RH"K of TShB"P wouldn't enter kever via their learning. Also: saying chiddush **not in the Tanna's name** → doesn't join him in kever (San 90a; Meg 15a; "ein omer b'shem omro").

Beginner: **"ב."** **Objection**: shouldn't the learner, once he hears the chiddush, immediately repent? **Answer**: **"'Va'yaged Yaakov l'Rachel ki achi aviha hu, v'chi ven Rivkah hu'"** (Bereshis 29:12)** — when the tzaddik spoke his Torah, he spoke it in the bechina of **'tzaddikim yelchu bam, u'phosh'im yikashlu bam'** (Hoshea 14:10) — 'the tzaddikim walk in them but the sinners stumble in them.'"** **"'Ki achi aviha hu' — **b'rama'us** (in Lavan's trickery), bechina of 'u'phosh'im yikashlu bam'; 'v'chi ven Rivkah hu' — **ha'k'sheirah** (the kosher mother), bechina of 'tzaddikim yelchu bam.'"** **"Moreover: **'va'tarotz va'taged l'aviha'** — the bechina of 'u'phosh'im yikashlu bam' comes to him **more easily** (more quickly). Chazal (Sotah 21b): **'ani chochmah shachanti ormah'** (Mishlei 8:12) — when a person learns Torah, **ormah** (guile) enters him. **'Va'tarotz'** — like one who runs speedily; **'va'taged l'aviha'** — TShB"P tells/reports **aramimus** to the learner — because **kedushah** needs **siyu'a** from above — **'ha'ba l'taher, m'sa'in oso'** (Yoma 38b; Avodah Zarah 55b) — but **aramimus** — 'they open for him' — there are many **p'sachim** for it (Shabbos 104a Tosfos 'is lei') — and it comes easily."** Intermediate: **ב. Why does the learner not repent on hearing the chiddush?** **"Va'yaged Yaakov l'Rachel ki achi aviha hu v'chi ven Rivkah hu"** (Ber 29:12) — tzaddik's Torah has **both** readings ("tzaddikim yelchu bam, u'phosh'im yikashlu bam," Hoshea 14:10): "achi aviha"=rama'us; "ven Rivkah"=kashrus. Sotah 21b (Mishlei 8:12 "ani chochmah shachanti ormah"): learning Torah introduces ormah; **ormah comes easier** than kedushah (Yoma 38b / AZ 55b "ha'ba l'taher m'sa'in oso" vs Shab 104a Tos "is lei psachim").

Beginner: **"ג."** **Second objection**: if the Tanna was a tzaddik gamur, how did his Torah ever come to carry that doubled reading (both 'tzaddikim walk in' and 'sinners stumble in')? **Answer**: the Tanna was a tzaddik gamur, his Torah was zakkah without pesoles — but because **the whole world receives its parnasah mi'smola** — **'m'smolah osher v'chavod'** (Mishlei 3:16) — the Tanna at the moment of saying his Torah fell into some hairline-thin slip **to the bechina of smol** (as quoted in **Pl"Ch**) — in order that through that slight smol-contact he could **draw shefa and parnasah into the world**. **From the Tanna's side there is no na'aftal v'ikesh.**"** **"Therefore the learner must know, **before he learns**, that when he sits to learn — the tzaddik in Gan Eden **tzit l'kaleh** (listens to his voice) — 'ha'yosheves ba'ganim, chaveirim makshivim l'koleich'** (Shir 8:13; Zohar Lech Lecha 92a; Pinchas 213). **"Therefore it is good to learn the **posek with the Be'er ha'Golah** — to mention the name of the Tanna or posek who originated the din, to bind his ruach to the ruach of that tzaddik."** **"**'Va'yehi k'shmo'a Lavan es shema Yaakov ben achoso'** (Bereshis 29:13) — when the learner hears **shema Yaakov ben achoso** (his sister Rivkah's kashrus) — that Yaakov = the Tanna **tzit l'kaleh** — **'va'yaratz likraso va'y'chabek lo va'y'nashek lo'** — the Tanna's ruach bonds with his — this is neshikin. **'Va'yevi'ehu el beiso'** — he brings the Tanna's ruach into the Torah he is learning now — for **'totzei ha'aretz nefesh chayah'** (Bereshis 1:24) — there is his beis. **'Va'y'saper l'Lavan'** — lashon of **sapir/or** — the Tanna's ruach lights up for him and explains."** **"Rashi: 'she'lo ba ela mi'toch ones echav she'natal mimeno mamono' — meaning the Tanna's ruach informs the learner: the Tanna only came to the slight smol-bechina from the ones of Esav/Lavan taking money — **'b'smolah osher v'chavod'** — to draw down **shefa gashmi**."** **"Knowing this, the learner says 'Ach atzmi u'vsari atah' — he binds himself to the Tanna with great hiskashrus. 'Va'yeshev imo chodesh yamim' — he settles the matter with the Tanna's ruach, how to do teshuvah, to **renew his days** that passed in darkness: **'tis'chadesh ka'nesher ne'urayich'** (Tehillim 103:5)."** **"But the talmid chacham shed Yehudi doesn't see any of this and doesn't hear the voice of ben-achoso. 'Va'yomer lo: ach achi atah' — Lavan says: even the Tanna only said his Torah in **aramimus**, and there is no kashrus in it at all. He thinks **'achi'** = 'my brother **b'rama'us**' — all **rama'us**, cha"v — and he will not repent, and he speaks **oshek** against the tzaddik **b'ga'avah u'voz**."** Intermediate: **ג. Why the Tanna's Torah carries both readings**: Tanna = tzaddik gamur / zakkah; world takes parnasah **mi'smola** ("m'smolah osher v'chavod," Mishlei 3:16) → at moment of saying Torah, Tanna falls to hairline-smol **to draw shefa** (Pl"Ch). Tzaddik in Gan Eden **tzit l'kaleh** ("hayosheves ba'ganim," Shir 8:13; Zohar Lech Lecha 92a; Pinchas 213) — learn with **Be'er ha'Golah** (name the posek/Tanna). **"Va'yehi k'shmo'a Lavan es shema Yaakov ben achoso"** (Ber 29:13): kosher learner hears ben-achoso=kashrus, Tanna comes for embrace+kiss ("va'yevi'ehu el beiso," Ber 1:24), and the Tanna's saper-or explains (Rashi: ones echav / mamono). "Atzmi u'vsari" → hiskashrus; **"chodesh yamim"** = renew days ("tis'chadesh ka'nesher," Teh 103:5). **Shed Yehudi**: hears only "achi"=rama'us.

Beginner: **"ד. And know: this is mechuvan from Hashem — HKBH drops a great tzaddik into the lamden's mouth"** — i.e., the lamden speaks evil against the tzaddik — **"in order that the tzaddik will take TShB"P = the Shechinah out of the galus of the lamden's mouth, and raise her to her root through stages: first **chibuk**, then **nashuk**, then **zivug**."** **"Shir ha'Shirim 2:1 — 'ani chavatzeles ha'Sharon' — at first she is **greenish like a chavatzeles** (Zohar Vayechi 221; Emor 107), as Chazal: **'Esther y'rakreikes haysah'** (Megillah 13a) — and this is **chibuk**: **'vimino t'chabkeni'** (Shir 2:6). For simcha comes from the heart — **'nasasah simcha b'libi'** (Tehillim 4:8) — and the **leiv = binah** (Pasach Eliyahu) — where the **yayin** that gladdens is, the **alma s'tima'ah** — **'v'yayin y'samach l'vav enosh'** (Tehillim 104:15). The tzaddik who falls into the lamden's mouth understands that those words are **tzeirufim of TShB"P's letters** and receives them with simcha and ahavah — Chazal (Shabbos 88b): **'ha'ne'elavim v'einam olvim, shomim yisurim v'osim mei'ahavah.'** The ahavah of receiving the cherpah = chibuk; the simcha at yisurin raises her to 'chavatzeles ha'Sharon' = leiv — 'nasasah simcha b'libi' — then to **'tzur l'vavi'** (Tehillim 73:26) = TShB"P called **tzur** (Tikkun 21, 43a): **'ilmalei lo hikah Moshe es ha'tzur, lo haya tzarich li'troach kol kach b'TShB"P.'** **"'Va'yarek es chanichav'** (Bereshis 14:14): **Avraham = right hand = chibuk**; **'va'yarek' = kav ha'yarok** drawn from Binah encircling the world (Chagigah 12a); **chanichav = chasadim**, from 'chanichtav sh'men Avraham k'shmo' (Bereshis Rabbah 43:2) — the **kav ha'yarok** from 'ani chavatzeles' / 'Esther y'rakreikes' — this ascent of the Shechinah is by chibuk of yamin."** **"Her essential **binyan** is by **chochmah** — then she is fit for zivug — **'v'gam omnah achosi bas avi, ach lo bas imi, va't'hi li l'ishah'** (Bereshis 20:12)** (Zohar Emor 100: R' Abba sent to R' Shimon: when is the zivug of Knesset Yisrael with ha'Melech ha'Kadosh? He replied: 'v'gam omnah' etc.). **Sifra d'Tznius: neshikin are via chochmah** — when **sifsos elyonos (Netzach + Hod elyonim)** awaken for zivug of rucha b'rucha — the **Netzach + Hod tachtonim** awaken for **zivug gufa b'gufa**."** **"When the tzaddik by his chochmah knows from which tzeirufim of TShB"P the curse-words are made, and learns those tzeirufim, and rebuilds from them the halachic tzeiruf that originally got corrupted — by this chochmah the Shechinah is **'shoshanas ha'amakim'** (Shir 2:1) = **neshikin** — 'sifsosav shoshanim' — rucha b'rucha — and the zivug gufa b'gufa awakens. The Shechinah **bein trei tzaddikaya yasva**: tzaddik elyon = the Tanna who originated and now **mashpia**; tzaddik tachton = the learner who raises **mayin nukvin**."** **"'Sifsosav shoshanim, notfos mor oveir'** (Shir 5:13) — lashon of **mei'eiver l'eiver** — dripping on the Shechinah from both sides — tzaddik elyon and tzaddik tachton — **'ha'duda'im nasnu rei'ach'** (Shir 7:14) — two dodim = two tzaddikim gave forth fragrance."** Intermediate: **ד. HKBH drops tzaddik into lamden's mouth** so tzaddik raises Shechinah/TShB"P from galus of that mouth through stages: **chibuk → nashuk → zivug**. **"Ani chavatzeles"** (Shir 2:1 — initially y'rakreikes like Esther, Meg 13a; Zohar Vayechi 221, Emor 107). **Chibuk** via joy+ahavah at receiving cherpah (Shab 88b "ha'ne'elavim... simchim b'yisurim... mei'ahavah"); heart=binah, yayin, "nasasah simcha b'libi," "v'yayin y'samach levav," "tzur levavi" (Teh 4:8; 104:15; 73:26; TShB"P=tzur, Tikkun 21 43a). **Va'yarek es chanichav** = kav yarok of Binah (Ber 14:14; Chag 12a; BR 43:2). **Zivug via chochmah**: "v'gam omnah achosi" (Ber 20:12; Zohar Emor 100). **Sifra d'Tznius: neshikin=chochmah**, awakens sifsos elyonos (N+H elyonim)=rucha b'rucha → N+H tachtonim=gufa b'gufa. Tzaddik identifies the tzeirufim, rebuilds → Shechinah = **"shoshanas ha'amakim"** (Shir 2:1)/"sifsosav shoshanim" (Shir 5:13 "notfos mor oveir"=mei'eiver l'eiver); between trei tzaddikaya. "Hadudaim nasnu rei'ach" (Shir 7:14)=two tzaddikim.

Beginner: **Now the ma'amar.** **"Amar Rabba bar bar Chana: **'Li'didi chazei li Hormiz bar Lilisa, d'havi ka'rahat a'kufa d'shura d'Mechoza, v'rahat parasha ki racheiv susya mi'tatai, v'lo yacheil lah. Zimna chada havi m'sargin lah tartei chayvasa v'kaimin a'trei gishrei d'donag, v'shaver mei'hai l'hai u'mei'hai l'hai, v'nakit trei kasei d'chamra bi'yadei, u'morik mei'hai l'hai v'lo natfi minayhu natfa l'arah. V'oso ha'yom, 'ya'alu shamayim yeirdu tehomos' hava, u'shma bei malchusa v'katlah.'"** — 'I saw with my own eyes Hormiz son of Lilis running along the top of the wall of Mechoza, and a horseman ran on the ground below him and could not overtake him. Once they were saddling for him two mules standing on two bridges of wax, and he jumped from one to the other and back; and he had two cups of wine in his hand and poured from this to that, and not one drop fell to the ground. And on that day, 'they went up to heaven they descended to the depths' was the state of the sea, and the kingdom heard of him and killed him.'" (Bava Basra 73a.) Intermediate: **Bava Basra 73a — 10th ma'amar**: Hormiz bar Lilisa running on **Mechoza**'s wall; horseman below can't catch him. Once saddled him **two mules on two bridges of wax**; jumped between; held **two cups of wine**, poured back and forth, not a drop fell. That day = **"ya'alu shamayim yeirdu tehomos"** (Teh 107:26). **Malchusa heard of him and killed him.**

Beginner: **Rashbam's gloss**: **Hormiz** = a sheid (demon), as in Sanhedrin ('from his lower half he is a Hormiz'); **a'kufa d'shura** = on top of the wall; and this incident **mevi'in tzidkoso shel HKBH** — that HKBH mercifully doesn't allow these demons to harm, also warning not to go out alone. **Parasha** — by coincidence, in his innocence; **v'lo yacheil lah** — the sheid ran faster; yet the horseman wasn't even aiming. **M'sargin** = saddle with strap and saddle. **Trei gishrei d'donag** — that was the river's name; they were far apart; the sheid leaped from mule to mule. **Trei kasei d'chamra** — both full. **Morik** — poured both together into each other while jumping, and not a single drop fell — even though there was a gale that day rocking ships from heavens to depths, yet not a drop fell. **Ya'alu shamayim** — the pasuk from Tehillim about seafarers. **Sh'ma bei malchusa v'katlah** — the **king of demons** killed him (demons don't normally show themselves to men, and they killed him for exposing their secrets). **Others say: 'malchusa' = Caesar**, who feared losing his throne — for this Hormiz had come from a human who consorted with a sheid and was living among men. Intermediate: Rashbam: **Hormiz** = sheid (San — "from lower half a Hormiz"); **a'kufa d'shura** = top of wall; **parasha** coincidentally; **lo yacheil** = sheid faster; **m'sargin**=saddle-strap; **trei gishrei d'donag**=name of river; **trei kasei** full; **morik**=poured both back and forth mid-leap, not a drop fell even in gale — "ya'alu shamayim" (Teh 107:26). **Malchusa killed him** — either **king of sheidim** (for revealing secrets) or **Caesar** (fearing for the throne).

Beginner: **Rabbeinu's peirush on the Rabba bar bar Chanah.** **"*'Li'didi chazei li Hormiz'* — Rashbam: *sheid hu*"** — Hormiz is a demon. **"*'Bar Lilisa'* — this is the *talmid chacham*, *shed Yehudi*"** (cf. Zohar Pinchas 253b). **"And this is *'bar Lilisa'* — as brought in the Midrash (Shocher Tov, Tehillim 19:5): 'how did Moshe know day from night when he was in the firmament? When he learned *Torah she'be'al peh* with him, he knew it was night' — *and this is 'bar Lilisa'* — for the *ikkar* of the lamdan is from *Torah she'be'al peh*."** The *shed Yehudi* is literally *son of Lilith* because his *ikkar-yenikah* is the night-side (*laila*) of TShBP = the Shechinah-in-galus inside his mouth. His Jewish form is Yehudi; his metaphysical mother is *Lilisa*. **Rabbeinu's decoding is surgical**: the Gemara's *bar Lilisa* was not merely a demonic taxonomy — it is a *moshel-of-the-corrupt-TC* whose TShBP is *laila-TShBP* (i.e., TShBP-in-galus), not *yom-TShBP* (= TShBP illumined by the Tanna's ruach-memal'la). **"*'V'hava rahat a'kufa d'shura d'Mechuza'* — this is the *tzaddik ha'dor* — for the talmid chacham *shed Yehudi* *pursues the tzaddik ha'dor* who is *mashul k'chomah* — as Chazal said (Bava Basra 7b): *'talmid chacham ein tzarich nitiruta'* — a talmid chacham does not need guarding — see there."** The *chomah* of Mechuza in the parable = the tzaddik-wall of defense of the generation. The *shed Yehudi* runs *a'kufa d'shura* — *on top of the wall* — i.e., he *climbs upon* the tzaddik's protective function *to attack it*. **"*'V'rahat parasha'* — Rashbam: *'l'fi tumo'* (by his innocence) — *parasha* = the *Tanna* who originated this Torah and *explained it (pereshah) beautifully* and brought to light what was hidden (Iyov 28:11: *'ve'ta'alumos motzi or'*). Him too he pursues — but *l'fi tumo* — because the *shed Yehudi* does not intentionally pursue the Tanna; the pursuit happens automatically."** The *parasha* (horseman) = the *Tanna who rides-and-explains*; the automatic pursuit is built into the shed-Yehudi mechanism — he doesn't *plan* to attack the Tanna, but his very learning-by-night *becomes* an attack. **"*'Ki racheiv susya mi'tatai'* — for the lamden, by learning the Tanna's Torah, *returns the nefesh of the Tanna into his body* — the return of nefesh to guf is like *riding a horse* — for the horse is *tafeilah* to him (Zohar Pinchas 228b)."** **"And this is *mi'tatai* — for the *lower ones* (the learners here below) cause, by their learning, the *nefesh-of-the-Tanna to ride his guf* — as written: *'sifsosav dovevos ba'kever'* etc."** The learner-below is the *horseman-beneath-the-rider* — he generates the *mount* upon which the Tanna's ruach *rides*. **"But *'lo yacheil leih'* — the Tanna *cannot bear his kiss* — *for 'neveilah tovah heimenu'* and *'ne'etaros neshikos sonei'* — and the Tanna *flees from him*."** Hence the demon outran the horseman: the Tanna's ruach refuses to descend into the shed-Yehudi's mouth even as the learning drags at it. **"If you would object: why does the Tanna's Torah not *reform* the lamden — why does it *add to his ga'avah* — how from the holy Torah of the Tanna can the lamden stumble?"** The answer: **"*'Zimna chada havi m'sargin lah tartei chayvasa'* — once the Tanna is *saddled with two beasts* — for from the Tanna is drawn *tartei chayvasa* (two kinds of chiyus): *ruchani* (*'orech yamim bi'minah'* — Mishlei 3:16) and *gashmi* (*'bi'smolah osher v'chavod'* — ibid.). The Tanna — from his deveikus — *cannot bear to tear himself from the ruchani* — therefore he fell to the *not-lishmah* side *for the sake of gashmi*."** The *tartei-chayvasa-saddling* = the Tanna's simultaneous-double-ride, one beast for *yamin-ruchani-echerer-yamim* and one for *smol-gashmi-osher-v'chavod* — the cosmic price of keeping the world fed. **"*'Kaimin a'trei gishrei d'donag, v'shaver mei'hai l'hai u'mei'hai l'hai'* — like one standing on a *wax bridge* who cannot *maintain position* and leaps to another wax bridge and back. The Tanna's essential learning is always *lishmah* — but to draw *chiyus gashmi* he is pushed to learn *not-lishmah* — which *takes lishmah away from him*; and then from *not-lishmah* (which for him is a wax-bridge-unstable footing) he springs back to *lishmah* — because *from kedushah the not-lishmah is also wax-unstable* — so he leaps back and forth. Hence his Torah has the bechinah of *'u'phosh'im yikashlu bam.'*"** **The tikkun mechanism**: **"*'V'nakit trei kasei d'chamra bi'yadei'* — two bechinos of *yayin*: (1) *malchus peh* = TShBP = *'v'yayin malchus rav'* (Esther 1:7); (2) *binah leiba* = *yayin ha'm'sameach* = *'v'yayin y'samach levav'* (Tehillim 104:15)."** **"*'U'morik mei'hai l'hai'* — *'va'yarek'* = *kav ha'yarok* (as in ois ד above), and this is *chibuk* — receiving the pursuit with ahavah, *sameach b'yisurin*. Then the Shechinah-TShBP is in the bechinah of chibuk = *'ani chavatzeles ha'sharon'* — *yerakreikes* like chavatzeles — in the *perfected chibuk*. And *'v'lo natfi natfa l'ar'a'* — not a drop fell — for the Tanna, by his chochmah, *does not let a single tzeiruf of TShBP descend to the klipos*."** **"*'Oso ha'yom 'ya'alu shamayim yeirdu t'homos' hava'* — the Shechinah sat between two tzaddikim: *'ya'alu shamayim' = tzaddik elyon; 'yeirdu tehomos' = tzaddik tachton* — the pasuk on *yordei-ha'yam-ba'oniyos* (Tehillim 107:26) is decoded as the *cosmic ascent-descent of the Shechinah between the two tzaddikim at the moment of tikkun* — this is *neshikin* — *'notfos mor oveir'* (Shir 5:13) from both sides — and it is made *by chochmah* as above."** **"*'U'shema bei malchusa v'katlah'* — he *understands/hears* TShBP = *malchus peh* — grasps from its tzeirufim even when they emerge from the shed Yehudi's *cherufin v'gidufin* — upon hearing the insults he hears TShBP within — and *v'katlah* — because the chiyus of the klipos/sheidin is only from *nitzotzos of the Shechinah* while she is not yet *b'shleimus*. When she is raised to chochmah — where her binyan is complete — *v'katlah* to the shed Yehudi: *malchus of kedushah kills the malchus d'sitra achra* the very instant it receives its missing completion."** Intermediate: **Hormiz parable decoded as the shed-Yehudi-vs-tzaddik mechanism**. • Hormiz=sheid; **bar Lilisa**=TC shed Yehudi — ikkar from TShBP=laila (**Shocher Tov Teh 19:5**: Moshe knew laila when learned TShBP with HKB"H). • *A'kufa d'shura*=chomah=tzaddik ha'dor (**BB 7b** "TC ein tzarich netirusa"); shed-Yehudi pursues. • *Parasha*=Tanna (pereshah=explained; Iyov 28:11 "v'ta'alumos motzi or") — automatic pursuit, *l'fi tumo*. • *Ki racheiv susya mi'tatai*=return-of-nefesh-to-guf via learning (**Zohar Pin 228b**); learner=horseman-below generating the mount. • *Lo yacheil leih*=Tanna flees: **Mishlei 27:6** "ne'etaros neshikos sonei". • *M'sargin tartei chayvasa*=Tanna saddled-with-two-chiyusim: **Mishlei 3:16** yamin-orech-yamim (ruchani) + smol-osher-v'chavod (gashmi). • *Gishrei d'donag*=wax-bridge-unstable-footing leaping lishmah↔not-lishmah → "u'phosh'im yikashlu bam". • *Trei kasei d'chamra*=two yayin: TShBP=malchus-yayin-rav (**Esther 1:7**) + binah-leiba=yayin-m'sameach (**Teh 104:15**). • *Morik*=kav-ha'yarok=chibuk of pursuit with ahavah="ani chavatzeles yerakreikes"; no drop falls=no tzeiruf descends. • *Ya'alu shamayim yeirdu tehomos* (**Teh 107:26**)=Shechinah-between-tzaddik-elyon/tachton=neshikin="notfos mor oveir" (**Shir 5:13**), by chochmah. • *U'shema bei malchusa v'katlah*=malchus-peh=TShBP kills klipah when raised to chochmah-b'shleimus.

Beginner: **The pasuk decoded.** **"'Tehilah l'David'** — **tehilah = lashon of eiruv (mixing)** as in **'u'v'malachav yasim tahalah'** (Iyov 4:18); **David = TShB"P** — i.e., when TShB"P falls and becomes **mixed into foreign tzeirufim** (via the shed Yehudi's mouth)."** **"'Aromimcha Elokai ha'Melech' — her elevation is **al yedei Elokai** — bechina of **'chesed Kel kol ha'yom'** (Tehillim 52:3); **ha'Melech** = to **binah-leiba** — 'the heart in the soul is like a king in battle' (Sefer Yetzirah 6:4)."** **"'Va'avarchah shimcha' — afterward he raises TShB"P further to **chochmah = 'baruch'** — called so because of the **ribuy d'birchan** (abundance of blessings), for **chochmah is mekor ha'brachah** (Zohar Terumah 162; Ha'azinu 289; Tikkun 70; Bachya Vayechi, Beshalach)."** The whole Torah returns: the pasuk describes the three-fold ascent — from the galus of the mixed mouth (tehilah) → via Elokim = chibuk to binah-leiba (aromimcha) → and finally to chochmah = zivug (va'avarchah shimcha). Intermediate: **Decoding**: **Tehilah l'David** — tehilah=eiruv (Iyov 4:18 "yasim tahalah"); David=TShB"P (mixed in foreign tzeirufim). **Aromimcha Elokai ha'Melech**: raise via Elokai ("chesed Kel," Teh 52:3) to **binah-leiba** (SY 6:4: "heart=king in battle"). **Va'avarchah shimcha**: raise further to **chochmah=baruch** (source of brachah; Zohar Terumah 162; Ha'azinu 289; Tik 70; Bachya Vay/Besh). Three-fold ascent: **tehilah → aromimcha (chibuk/binah) → va'avarchah (zivug/chochmah)**.