Running Commentary on Torah 13 — Ashrei Ha'am Yod'ei Teru'ah

Beginner: The opening verse — decoded word by word at the Torah's close: **"Ashrei ha'am yod'ei teru'ah, Hashem b'or panecha yehaleichun"** — 'Happy is the people who know the Teru'ah-blast; O God, in the light of Your countenance they walk' (Psalms 89:16). Reb Nosson's editorial note: 'See at the end of the book this entire Torah in Rabbeinu's own handwriting, in a different version.' The whole Torah demonstrates one great chain: complete divine Providence (God watching over you fully) → requires breaking the craving for money and wealth → through *tzedakah* (charity, generosity) → which enables the true wise man (*chacham*) to gather souls and bring down Torah from the union of God and the *Shechinah* (the Divine Presence). Intermediate: **"Ashrei ha'am yod'ei teru'ah, Hashem b'or panecha yehaleichun"** (Teh 89:16). Reb Nosson's note: Rabbeinu's own ms has alternate version at book's end. Arc: hashgachah shleimah ← tzedakah breaks ta'avas mamon ← chacham gathers nefashos ← yichud KB"H + Shechinah brings down Torah.

Beginner: **Section One.** The foundation of the entire Torah: you cannot draw down *complete* divine Providence — God watching over you fully and personally — until you break your craving for money and material wealth. And the tool that breaks this craving is *tzedakah* — giving charity, being generous. Why does generosity break greed? The Zohar (Pinchas 224) teaches: 'A spirit descends to cool the heat of the heart — and when the spirit descends, the heart receives it with the joy of the Levites' song.' The 'spirit' is the spirit of *tzedakah*, which Psalms calls a *ruach nedivah* — a generous spirit. Greed burns as a literal heat inside the heart; generosity physically cools it. The Psalmist says God 'cuts off the spirit of princes' (Ps. 76:13) — meaning: the generous spirit cuts off the drive to accumulate wealth and prestige. And what is the 'Levites' song'? The Levites in the Temple did not engage in commerce — their 'song' represents *honest, faithful business*: trading with integrity, being genuinely happy with what you have, not always racing to get richer (Ps. 81:3 — 'raise up song and sound the drum'). When a person conducts himself this way, that inner contentment is the Levites' song in his heart. Intermediate: **א. Hashgachah shleimah requires breaking ta'avas mamon via tzedakah.** Zohar Pinchas 224a: **"rucha nachas l'shakech chamima d'liba... b'chedva di'niguna d'Levi'ai."** Rucha=tzedakah=ruach nedivah=cooling mamon-heat ("yivtzor ru'ach negidim," Teh 76:13). Niguna=masah u'matan b'emunah/sameach b'chelko ("s'u zimra u't'nu tof," Teh 81:3).

Beginner: Being genuinely happy with what you have (*sameach b'chelko*) functions like *ketoret* — the Temple incense. The incense binds the heart's inner heat together with the spirit, so they become one. 'Incense gladdens the heart' (Prov. 27:9); 'they shall place incense before Your nostrils' (Deut. 33:10). Through this spiritual 'incense-work' — the joy of contentment — the ancient curse is reversed. God cursed Adam: 'By the sweat of your brow (*af*) you shall eat' (Gen. 3:19). The word *af* means both *nostrils* and *anger* — it is the anger-driven, anxious scramble for material survival. The *ketoret* transforms that same *af* into the breath of *Mashiach*: 'the breath of our nostrils (*ru'ach apeinu*) — the anointed of God' (Lament. 4:20). Here is the law of proportionality: as long as the idol-worship of money exists in the world, divine anger (*charon af*) rules the world (Sanhedrin 113; Sifri Re'eh). The anger is *exactly* proportional to the greed — as greed dissolves, the anger dissolves in exact proportion. As the anger dissolves, divine *chesed* — loving-kindness — flows in (Ps. 18:51: 'He performs kindness for His anointed'). And when *chesed* flows, *da'as* — deep divine awareness, wisdom — is drawn down. *Da'as* is itself the building of the Holy Temple within: 'I, through Your great kindness, shall enter Your house' (Ps. 5:8); the Zohar says the right hand is 'destined to build the Temple' (Pinchas 220); and the Talmud says: 'One who has *da'as* — it is as if the Holy Temple were built within him' (Berakhot 33a). Intermediate: **Chedva/ketoret** ties heart-heat to ruach (Mishlei 27:9; Dev 33:10) → nullifies "b'ze'as apecha" (Ber 3:19). **Mashiach**: "yashlich elilei kaspo" (Yesh 2:20) + "ru'ach apeinu meshiach" (Eichah 4:20). AZ of mamon = charon af (San 113a; Sifrei Re'eh); removing it → chesed ("v'oseh chesed l'meshicho," Teh 18:51) → **da'as = bayis** ("va'ani b'rov chasdecha avo veisecha," Teh 5:8; Zohar Pin 220 "v'yemina zamin l'mivnei beis,"; Ber 33a "mi she'yesh de'ah, k'ilu nivneh BH").

Beginner: **Section Two.** This is the revelation of the hidden Torah of the future. The Zohar (Behaalosecha 152) teaches that in the future the innermost, most hidden Torah will be revealed — called *Oraysa d'Atik Stima'ah*, 'the Torah of the Ancient and Hidden One.' This Torah is not received through ordinary intellect — it requires the *sechel* (illumined intellect, divine mind) of the *chacham* who has achieved the level of *Moshe* — and *Moshe* is the aspect of *Mashiach* (Zohar Bereishis 25, 27). As Proverbs says: 'A wise man ascends the city of the mighty' (21:22) — meaning the true wise man climbs to heights others cannot reach. How does Torah emerge? From the *union* of God and the *Shechinah* (the Divine Presence). Proverbs says: 'Hear, my child, the instruction of your father, and do not abandon the teaching of your mother' — the Zohar explains: 'father' = God, 'mother' = the Community of Israel, the *Shechinah* (Zohar Yisro 85; Pinchas 213). Their union is brought about by the elevation of souls: the souls of Israel, when gathered and elevated, serve as *mayim nukvin* — 'feminine waters,' the arousal from below that draws the divine union. 'A wise man takes souls' (Prov. 11:30) — the *chacham* gathers these souls, ascends with them, and Torah is born. Then he descends with Torah: 'he brought down the stronghold of her confidence' — the strength of Torah comes down with him into the world. Intermediate: **ב. Torah of l'asid la'vo** = Oraysa d'Atik Stima'ah (Zohar Beha'alos' 152a). Reception via **sechel=Moshe=Mashiach** (Zohar Ber 25; 27); "ir giborim alah chacham" (Mishlei 21:22). Torah from **yichud KB"H + Shechintei** (Mishlei 1:8; Zohar Yisro 85a, Pin 213 — "avicha=KB"H, imecha=Knesset Yisrael") via **ha'alas nafshos**=MaY"N; chacham gathers nefashos ("v'lokei'ach nefashos chacham," Mishlei 11:30), ascends, **"va'yored oz mivtecah."**

Beginner: **Section Three.** The *nefesh* (soul) is *ratzon* — will, desire. Every person who comes to the *tzaddik* (the true righteous teacher) carries some *ratzon* — some will, desire, longing — even if broken or wounded by bad desires. The *tzaddik* gathers all these desires, raises them up, and then descends with Torah. This is the motion the prophet Ezekiel described in the Divine Chariot: *ratzo va'shov* — 'darting forward and returning' (Ezek. 1:14). *Ratzo* (rushing forward) = the ascent of gathered souls upward. *Shov* (returning) = the descent back down with Torah. The Tikkunei Zohar (Tikkun 70) identifies these two movements with two divine angels: *ratzo* = Nuriel (whose name means 'burning light' — the blazing heat of worldly desire, the fire that drives the craving for material things). *Shov* = Metatron, who carries the name of Moses inscribed within him — he is the aspect of *Mashiach*, 'the breath of our nostrils.' Metatron is the cool, stilling presence that turns fire into wisdom. This is a striking identification: the Hebrew word *sh'chichah* (calming, stilling) has the same numerical value as *Moshe* — Moses (345). Moses literally *is* the stilling of burning desire. He stills the 'idols of silver and gold' that Isaiah described (2:20). Intermediate: **ג. Nefesh=ratzon.** Tzaddik takes all ratzonos, ascends, "va'yored oz" = **"ratzo va'shov"** (Yech 1:14). Tikkunei Zohar Tik 70 (109): **ratzo=Nuri'el; shov=Metatron**. Nuri'el=nur daluk of mamon-heat (Zohar Ber 23; Tik 70). Metatron=rashum b'shem Moshe=Mashiach=**"ru'ach apeinu."** **Shechecha** gematria **Moshe** (Zohar Behar 111; Pin 231) stilling elilei kesef+zahav.

Beginner: **Section Four.** Drawing Torah down also draws divine Providence — because Torah itself is structured like the *eye* of God. Torah has four layers: *ta'amim* (cantillation notes), *nekudos* (vowels), *tagin* (decorative crowns on letters), and *osiyos* (the letters themselves) — known by the acronym *Tanta"a*. In Kabbalah, these correspond to the three colors of the eye (white, colored iris, and dark ring) plus the pupil itself (*bas ayin*, 'daughter of the eye'). The Tikkunei Zohar (18b) hints at this in the very opening word of Torah — 'Bereshis': 'there are the heads (*roshi*), there is the daughter (*bas*).' The three Patriarchs (called 'heads of their fathers,' Exod. 6:14) are the three colors of the eye; *bas* is the pupil. Torah = the divine eye. When the *chacham* draws Torah down, he brings the power of God's *sight* — His Providence — upon those who receive it. The degree of Providence is exactly proportional to closeness to Torah. Here is the physics: a ray goes out from the eye, strikes an object, and bounces back to the eye — that is sight. If the object is far, the ray dissipates in the air and does not return — no sight. The Psalmist says 'Please return and look from heaven' (Ps. 80:15) — the word *shuv* ('return') hints at the ray *returning* to the eye. Israel, close to Torah, is close to God's eye — His ray reaches us fully and returns, picturing us in His eyes — *complete* Providence. The nations, distant from Torah, receive only the outgoing ray (*ratzo*) with no return — partial Providence, half-sight. Intermediate: **ד. Drawing Torah draws hashgachah** since Torah=**taneta"a** (ta'amim/nekudos/tagin/osiyos) = **3 gavnei d'eina + bas ayin**. Tikkunei Zohar 18b on Bereshis: **"taman roshi taman bas"**; roshei=Avos (Shem 6:14)=3 colors; bas=bas ayin. Closeness to Torah = degree of hashgachah. Ra'us = ray strikes object → bounces back; far object dissipates. **"Shuv na habet"** (Teh 80:15) = sight's shov to eye. **Chayos ratzo va'shov** = Torah=chayim; ratzo=top-down; shov=striking+returning. Israel close to Torah = b'shleimus; umos far = ratzo only = partial.

Beginner: **Section Five.** Even the greatest *tzaddik* cannot accomplish this work alone with a single intellect. Two distinct faculties are required: one intellect for *gathering* the souls, and a second intellect for *ascending* with them and bringing back Torah. These two faculties correspond to the two forms of the Hebrew letter *shin* — the *shin* of three heads and the *shin* of four heads. Each *shin* has a numerical value of 300 — and the 300-by-300-parsa waves in the story of Rabbah bar bar Chana (coming shortly) will encode precisely these two intellects. Intermediate: **ה. Two intellects** needed: gathering nefashos (one *sechel*) + ascending to bring down Torah (second *sechel*) = **shin of 3 heads + shin of 4 heads** (two shinin = two sechalim, each shin = 300).

Beginner: Through this complete work — the *chacham* gathering souls, ascending, and bringing down the strength of Torah (*oz mivtechah*) — both the upper *merkavah* (the divine chariot of the upper worlds) and the lower *merkavah* (its corresponding structure in the lower worlds) are repaired and rectified. The entire cosmic chariot-structure depends on this sacred work. Intermediate: **Tikkunah d'merkavta ila'ah + tata'ah** — through chacham gathering nefashos and bringing down oz mivtechah, both merkavos are rectified.

Beginner: **The Four Living-Creatures of the Soul — and of the Torah.** The prophet Ezekiel's Divine Chariot (*Merkavah*) features four living-creatures (*chayot*): Lion (*Aryeh*), Ox (*Shor*), Eagle (*Nesher*), and Human-face (*Adam*). Rabbeinu now maps each of these onto the human soul, then maps them again onto the Torah itself. **In the Soul:** *Aryeh* (Lion) = the *gathering* of broken, wounded desires. 'I have gathered my myrrh with my spices' (Song of Songs 5:1) — the word *arisi* (I gathered) is cognate to *aryeh* (lion). When a person's will is wounded by corrupt desires, the soul becomes 'bitter of soul' (*maras nefesh*, I Samuel 1:10; II Kings 4:27). The *chacham* gathers even these broken desires alongside the good ones — the 'spices' of pure will. *Aryeh* is the gathering-power. *Shor* (Ox) = the luminous polish added to the soul through gathering. Without the gathering of desire, the soul is 'hungry' — a *nefesh re'eivah*, an empty, wandering soul (Yoma 74b). But when the ox 'looks' (*histaklus*, the ox's characteristic contemplative gaze) — when the soul is polished with the shining light of union — the soul is fed: 'Better is the sight of the eyes than the wandering of the soul' (Eccl. 6:9). When polished: 'He will satisfy the hungry soul with good' (Ps. 107:9); 'He will satisfy your soul with brightness' (Isaiah 58:11). *Nesher* (Eagle) = the new birth within the soul during its ascent. The soul undergoes a spiritual rebirth (*ibbur*) — it is renewed, as the Psalmist says: 'Your youth will be renewed like the eagle' (Ps. 103:5). The eagle's power is constant renewal and rising. *Adam* (Human-face) = the gathering of all *types* of souls — rich and poor, great and small. The Zohar (Introduction 13b) says: when God said 'let us make a human in our image' — 'in our image' hints at the wealthy (*atirei*), 'in our likeness' hints at the poor (*misk'nei*). The *tzaddik* gathers both. *Ofanim* (Wheels) = the physical bodies (*gufin*), which have no self-motion — all their movement comes from the soul's life-force. *Kisei* (Throne) = the *chacham*'s own precious soul, hidden and covered like the High Priest entering the innermost sanctuary (Sotah 4b). All the gathered souls become garments wrapped around this inner soul. *Yoshev al ha'kisei* ('the One seated on the throne') = the *da'as* (divine awareness, wisdom) of the *chacham*: 'Also without *da'as*, a soul is not good' (Prov. 19:2). **In the Torah:** *Aryeh* = Torah's power: 'What is sweeter than honey, and stronger (*az*) than a lion?' (Judges 14:18). *Shor* = 'Through me [Torah], princes rule' (Prov. 8:16) — Torah's governing power. *Nesher* = the new insights (*chiddushim*) of Torah, constantly discovered and renewed. *Adam* = 'This is the Torah: a person (*adam*)' (Numbers 19:14) — Torah contains light and heavy rulings, simple and complex. *Kisei* of Torah = the hidden matters that the Ancient One (*Atik Yomin*) concealed within Torah's stories (Pesachim 119a; Zohar Behaalosecha 152a). *Yoshev al ha'kisei* of Torah = Atik Yomin himself, who sits upon the cosmic throne (Daniel 7:9). *Ofanim* of Torah = the concrete legal rulings (*gufei halachos*) that are Torah's 'body' (Zohar ibid.). Intermediate: **Four chayos in nefesh/kisei/yoshev**: **Aryeh**=arisi (Shir 5:1)/maras nefesh (I Shmuel 1:10; II Melachim 4:27)=likut of pgam ha'ratzon + besami=good ratzon. **Shor**=matz'chatzchos added by collection ("nefesh re'eivah," Yoma 74b/"va'y'a'ancha"; "tov mar'eh einayim," Koh 6:9; Teh 107:9; Yesh 58:11); Shor=histaklus. **Nesher**="tis'chadesh ka'nesher" (Teh 103:5)=ibbur-chiddush. **Adam**="va'yehi ha'adam l'nefesh chayah" (Ber 2:7)=misk'nei+atirei (Zohar Hakd 13b). **Ofanim**=gufin. **Kisei**=covered nefesh of chacham (Mishlei 3:15; Sotah 4b KG lifnei v'lifnim). **Yoshev**=da'as of chacham (Mishlei 19:2). **In Torah**: Aryeh=oz (Shoft 14:18); Shor="bi sarim" (Mishlei 8:16); Nesher=chiddushin; Adam="zos ha'Torah adam" (Bam 19:14)=kalos+chamuros; Kisei="devarim she'kisah Atik" (Pes 119a; Zohar Beha 152a); Yoshev=Atik Yomin (Dan 7:9); Ofanim=gufei halachos.

Beginner: **The story of Rabbi Yonah (Talmud Ta'anit 23b).** The Talmud tells: 'When the world needed rain, he would say: I will go and buy grain with a zuz (a small coin). He would then stand in a deep place, a hidden place, covering his sack — and through that, rain would come.' **Rabbeinu's interpretation:** 'The world needed rain' = the world needed *Torah* — 'May my teaching fall like rain' (Deut. 32:2). 'Go buy grain with a zuz (*ibura*)' — *ibura* contains the letters *ayin-beis* (72 = *chesed*, kindness) + *reish-yud-vav* (216 = *gevurah*, heat/intensity). 'With a *zuza*' = through money — meaning: go and *still* the desire for money (the 'heat'). 'He stood in a deep place' — by stilling the desire, he merited a *deep place* = *chesed* — as the Talmud says 'the sun is deeper than the shade' (Shevuot 6b; chesed = the light of day — 'by day God commands His kindness,' Ps. 42:9). Through chesed, the building of the Temple (= wisdom/*sechel*) follows, as above. 'A hidden place' (*asra tzni'a*) = the Holy Temple = wisdom — 'and with the humble is wisdom' (Prov. 11:2). 'Covering his sack' = gathering the souls in order to elevate them — the totality of gathered souls is called a *sak* (sackcloth-sack), because they are refreshed through the river's flow (Isaiah 58:11). Through all this: 'rain came' = Torah was drawn down — 'he brought down the stronghold of her confidence.' Intermediate: **R' Yonah (Ta'an 23b)**: **"azil v'aisi b'zuza ibura, kai b'asra amikei b'asra tz'ni'a m'chasi saka"** → "ati mitra." Peirush: mitra=Torah (Dev 32:2). **Ibura**=**ayin-beis+reish-yud-vav** (Tik 10, 21, 69) — ayin-beis=shikuch, reish-yud-vav=chamimus. B'zuza=mamon → still ta'avas mamon. Asra amikei=chesed ("chamah amuka min ha'tzel," Shev 6b; "yomam y'tzaveh chasdo," Teh 42:9). Asra tz'ni'a=BH"M=sechel ("v'es tzenu'im chochmah," Mishlei 11:2). M'chasi saka=gathering nefashos ("matz'chatzchos," Yesh 58:11). Ati mitra=drew Torah.

Beginner: **Section Six.** A person must pursue and search intensely for such a *chacham*, and beg God to merit finding him — a teacher who will gather souls (in the aspect of 'a wise man takes souls'), raise them, and bring Torah down. For even the *chacham* himself cannot do this with a single intellect — he needs *two intellects*: one for gathering the souls, and a second for ascending with them and bringing down the Torah's strength. These two intellects are hinted in the two forms of the letter *shin* — the *shin* of three heads and the *shin* of four heads. Intermediate: **ו. Must pursue finding such a chacham** and beg Hashem to merit him — to gather nefashos ("v'lokei'ach nefashos chacham") and bring down Torah. Even chacham needs **two intellects**: gathering and raising. These = **shin of 3 heads + shin of 4 heads** (two shinin = two sechalim).

Beginner: **The eleventh tale of Rabbah bar bar Chana (Bava Basra 73a):** 'Seafarers told me: between one wave and the next is 300 *parsa* (leagues); the height of a wave is 300 *parsa*. Once we were traveling, and a wave raised us up until we saw the resting-place of a tiny star — the size of forty *kor* of mustard seed. Had the wave raised us further, the heat would have burned us. A wave called out to its fellow-wave: "My sister — did you leave anything in the world that you didn't flood, so that I may come and destroy it?" The other replied: "Go and see the might of our Master — even the breadth of a thread of sand I cannot cross" — as it says: "Me you shall not fear, declares God" (Jeremiah 5:22).' Intermediate: **BB 73a — 11th ma'amar**: seafarers: wave-to-wave 300 parsa, wave-height 300 parsa. Wave raised us till we saw tiny star, size of **40 kor b'zara d'chardela**; more → burned by **hivla**. Wave to her fellow: "did you leave anything unflooded, let me come destroy it?" Answer: "see **g'vurta d'Marach**: even **k'milo chuta d'chala** I cannot cross" — **"ha'osi lo sira'u"** (Yir 5:22).

Beginner: **Rashbam's (Rabbi Shmuel ben Meir's) commentary on the passage:** 'Between one wave and the next' — mentioned because the story says later that a wave 'called out to its fellow,' implying they could hear each other across the full 300 *parsa* distance. 'The wave raised us up' — beyond the wave's normal height it threw us upward all the way to the sky's dome (*rakia*); alternatively, the heat of the heavenly dome is intense enough to burn (the dome is nearly 500 years' journey above the earth). '*Marbata*' = resting/lying place (where the star rests). 'A tiny star' = the smallest of all stars. '*B'zara*' = a seed-field holding forty *kor* of mustard seed — mustard seed is mentioned because mustard has more seeds per measure than any other crop. 'We would have been burned by the *hivla*' = scorched by the star's heat. 'A wave called out' = the wave gave voice, shouted, like the verse 'deep calls to deep at the sound of Your waterfalls' (Ps. 42:8) — perhaps through the angels appointed over them. 'Did you leave anything?' = because the wave had risen so high, it thought it had passed the edge of the sea and could flood the world. 'I will destroy it' = because of the generation's sins. 'Go and see the might of your Master' = the answer wave to the questioner: I have no permission to exit. 'Not even a thread's breadth' = not even the width of one thread could I go outside the sand-boundary. 'Me you shall not fear' = the Talmud itself quotes the verse. Intermediate: Rashbam: **bein galla** → sound heard across 300 parsa. **Dalinan**=thrown high, to rakia. **Marbata d'kochva zuta**=tiny star's resting place, size 40 kor mustard. **Maklinan mei'hivla**=burned by star-heat. **Rama kala**=wave shouts ("tehom el tehom"). **Sh'vakas midi** = due to high rise, thought it passed sea-edge → could flood world (for generation's sin). **Chuta d'chala**=thread of sand boundary; **ha'osi lo sira'u** (Yir 5:22).

Beginner: **Rabbeinu's full decoding of the wave-story:** 'Seafarers' (*nachusei yamma*) = those who draw down the 'sea of Torah' to this world. 'Between wave and wave — 300 *parsa*' = one *shin* (= 300) = the first intellect (gathering souls). 'The height of a wave — 300 *parsa*' = the second *shin* = the second intellect (ascending with souls to bring down Torah). The waves themselves are *souls*: 'Raise your voice, O Daughter of the Waves (*bas Galim*)' (Isaiah 10:30) — which the Talmud explains as 'daughter of the Patriarchs' (Sanhedrin 94b; see also Zohar Vayechi 249). 'Once we traveled on a road (*orcha*)' = we entered to arouse the divine *union* (*zivug*) — for the word *orach* (road) alludes to union, as Psalms says: 'my road and my lying-down (*orchi v'riv'i*)' (139:3). 'We raised a wave' = we elevated the souls — 'a wise man ascends the city of the mighty.' 'We saw the resting-place of a tiny star' = we caused the *supreme union* (*zivuga ila'ah*) — the resting-place (*marbata*) alludes to union (same verse: *riv'i*), and the *Shechinah* at the moment of union is called a 'tiny star' (*kochva zuta*), as the Zohar says: 'She becomes a tiny point out of intense love, then cleaves to her Husband' (Zohar Balak 191a). 'The size of forty *kor* of mustard seed' — the Zohar (Pinchas 249b) teaches: 'This animal, when she becomes pregnant, becomes blocked and cannot give birth until a serpent comes and bites her at the [birth-opening], and then she opens and a drop of blood comes forth, and she drinks from the blood.' That drop of blood like a mustard-grain (from the bite at the *beis zera* — seed-place) is the birth-opening. After the bite, she gives birth — and that birth is the *Torah*. This Torah then travels forty days, corresponding to forty living-creatures (ten on each of four sides, Zohar ibid.) — hence 'forty *kor*' = forty divine creatures = forty days of Torah's journey. Intermediate: **Peirush**: **Nachusei yamma**=drawers of yamma d'Oraysa. **300+300 parsi**=two shinin=two intellects (gathering+raising). **Gallim**=nefashos ("tzahali bas Galim," Yesh 10:30; San 94b; Zohar Vayechi 249). **Azlinan b'archa**=zivug ("orchi v'riv'i," Teh 139:3). **Dalinan galla**="ir giborim alah chacham." **Marbata d'chochva zuta**=zivuga ila'ah; Shechinah in zivug=kochva zuta (Zohar Balak 191a "nekuda z'eira"). **40 gariva b'zara d'chardela**: Zohar Pin 249b — chaya gives birth after nachash-bite; drop of blood like mustard; **toldah=Torah**; Torah's 40-day journey=40 chayvasa (10 each side).

Beginner: 'Had the wave raised us further, we would have been burned by the *hivla*' — from the *hevel* (vanity, absurdity) of this world. Ecclesiastes says: 'There is a *hevel* (vanity/absurdity) on the earth — righteous people to whom happens what should happen to the wicked, and wicked people to whom happens what should happen to the righteous' (8:14). Because of this apparent injustice, many have lost their faith, seeing 'the righteous suffer and the wicked prosper.' Had the *tzaddik* elevated even *more* souls, he would have lightened (*maklinan* — the same word as 'make light of') this heavy *hevel* — the burden of apparent injustice would not have weighed so heavily on the world. 'A wave called out to its fellow: Sister — did you leave anything in the world unflooded that I can come destroy?' — When all the souls return from their spiritual elevation (*ibbur*), they have been unified into a collective, and great love flows between them. They arouse each other and say: 'Brother/Sister, perhaps you left some character-flaw (*middah*) in this world that still rules over you — that you still haven't conquered?' 'I will destroy it' = 'I will help you eliminate that flaw.' The answer: 'Go and see the might of our Master' — that is, the *chacham* — see how great his power is. 'Not even a thread's breadth of sand could I cross': you ask me if I left some flaw untikkun'd — know, my sister, I am still *completely* sunk in every craving, I haven't crossed from the ordinary secular realm (*chol*) into the holy realm (*kodesh*) even by a thread's breadth. Someone in that condition cannot normally reach the state of spiritual elevation at all (Zohar Vayakhel 195b; 213b). Yet — 'go and see the might of our Master' — the *chacham's* power: even my soul he raised in spiritual elevation. Intermediate: **"I dalinan t'fei — maklinan mei'hivla"**: Koh 8:14 "tzaddik v'ra lo, rasha v'tov lo" → many mufkar. Dalinan harbeh nefashos → would lighten the hevel. **Galla to chaverta**: after ibbur, nefashos unite in ahavah, arouse each other: "did you leave a middah still ruling you? — I will destroy it with you." Answer: **"puk chazei g'vurta d'Marach"** = the chacham — "k'milo chuta d'chala leis d'avar": I am still sunk in ta'avos, haven't crossed from chol to kodesh by a thread (Zohar Vayakhel 195b; 213b) — yet the chacham raised even my nefesh in ibbur.

Beginner: **The opening verse decoded.** The entire Torah is encoded in Psalms 89:16: **'Ashrei ha'am'** ('Happy is the people') = the aspect of *hashgachah* (divine Providence) — for *ashrei* (happiness, blessedness) is the mark of those over whom Providence rests completely. **'Yod'ei teru'ah'** ('who know the Teru'ah-blast') = the aspect of *Yaakov* (see Tikkun 55), who embodies *tzedakah* — 'justice and charity in Yaakov — You have made' (Ps. 99:4). The broken blast of the shofar is the sound of a heart that has shattered its pride and broken its craving for wealth. **'Hashem'** = the aspect of the *Havayos* (the divine Name in its fullness) = *chasadim* (divine kindnesses) that flow when the wrath is dissolved. **'B'or panecha'** ('in the light of Your countenance') = the aspect of *sechel* (wisdom, intellect) — 'a person's wisdom illuminates his face' (Eccl. 8:1). **'Yehaleichun'** ('they shall walk') = the *nefashos* (souls) — in the aspect of *mei'halech nefesh* (the walking of the soul). The full arc: tzedakah → Providence → kindnesses → wisdom → souls walking in God's light. Intermediate: **"Ashrei ha'am"**=hashgachah. **"Yod'ei teru'ah"**=Yaakov (Tik 55)=tzedakah ("mishpat u'tzedakah b'Yaakov," Teh 99:4). **"Hashem"**=haviyos=chasadim. **"B'or panecha"**=sechel ("chochmas adam ta'ir panav," Koh 8:1). **"Yehaleichun"**=nefashos=mei'halech nefesh. Arc: tzedakah→hashgachah→chasadim→sechel→nefashos walking.

Beginner: **Reb Nosson's note:** 'Moreover, I found a manuscript in Rabbeinu's own handwriting belonging to this Torah — but I found only the edge of the paper, and only the *end* of the subject was written there, while its beginning is missing. And this is what was found:' Intermediate: Reb Nosson: found **only the edge** of Rabbeinu's ms — only the end, beginning missing.

Beginner: **The torn manuscript fragment** — in Rabbeinu's own hand: 'The Torah — which is the aspect of *sight* (*re'iyah*), the four layers (*Tanta"a*), as above — "All flesh together" (*kol basar yachdav*) — this is the aspect of the gathering of all souls together, in the aspect of 'a wise man takes souls,' as above. "For the mouth of God has spoken" (*ki pi Hashem diber*) — all this comes about through the generous spirit (*ruach nedivah*), as above — which is the mouth of God — as our Sages said: "In your mouth (*b'ficha*) — this is charity"' (Sotah 5b). [End of Rabbeinu's language.] From context it is clear: Rabbeinu was decoding the full verse from Isaiah 40:5 — 'And the glory of God shall be revealed, and *all flesh together* shall see it, *for the mouth of God has spoken*.' The entire Torah is encoded in that verse. But due to our many sins, the explanation of the verse's beginning ('*v'niglah kvod Hashem*' — 'and the glory of God shall be revealed') is lost from the fragment. (See at the book's end, in the alternate version from Rabbeinu's own manuscript, where the full verse is brought.) Intermediate: **Torn fragment**: Torah=**re'iyah**=taneta"a. **"Kol basar yachdav"**=likut nefashos ("lokei'ach nefashos chacham"). **"Ki pi Hashem diber"**=ru'ach nedivah=pi Hashem (Sotah 5b: **"b'fichah=zo tzedakah"**). Verse: Yesh 40:5 (**"v'niglah kvod Hashem v'ra'u kol basar yachdav ki pi Hashem diber"**) — beginning (reisha d'kra) lost.