Running Commentary on Torah 18 — Kartalisa

Beginner: **The ma'amar.** **"Rabbi Yonasan mishta'ei: 'Zimna chada hava kazlina bi'sfinta, v'chazinan ha'hu **kartalisa**, d'havu m'kab'ei bah avanim tovos u'margaliyos, v'haderei lah minei d'churi d'mikrei **birsha**. Nachis bar amora'ei l'asuyei, v'ragish, u'va'i d'nishmateih l'atmei, v'zarik zika d'chala v'nachis. Nafak **bas kol** v'amar: mai is l'chu ba'hadei kartalisa d'devis'hu d'Rabbi Chanina ben Dosa, de'asidah l'shadya **techeilta** bah l'tzaddikei l'alma d'asi.'"** (Bava Basra 74a.) — 'Once we were in a ship and I saw a **chest (kartalisa)** set with precious stones and pearls, and around it sort of **dagim (birsha)**. A **bar amora'ei** (diver) went down to bring it up; the fish became agitated and wanted to tear off his thigh. He **threw a vessel of vinegar (zika d'chala)** and it went down. A **bas kol** came out: what business have you with the chest of the wife of Rabbi Chanina ben Dosa, which will in the future hold **techeiles** for the tzaddikim in olam ha'ba?' Intermediate: **R' Yonasan / BB 74a**: ship; **kartalisa** set with gems, surrounded by **birsha**-fish. **Bar amora'ei** dove to bring it; fish attacks thigh; he threw **chala** (vinegar) — went down. **Bas kol**: chest of **Rabbi Chanina ben Dosa's wife**, future **techeiles** for tzaddikim in olam ha'ba.

Beginner: **Rashbam**: **kartalisa** = chest. **Birsha** = name of the fish. **Bar amora'ei** = one who knows how to swim. **Dnishmateih l'atmei** = sought to cut off his thigh. **Chala** = vinegar; fled from its smell. **L'shadya bah** = to store/hide in it. Intermediate: Rashbam: **kartalisa**=chest; **birsha**=name of fish; **bar amora'ei**=diver/swimmer; **nishmateih l'atmei**=cut thigh; **chala**=vinegar (fish flee smell); **l'shadya bah**=to store in.

Beginner: **"Leshon Rabbeinu, zichrono li'vracha"** — Rabbeinu's own voice. Intermediate: **"Leshon Rabbeinu z"l"** — Rabbeinu's own voice.

Beginner: Re-statement of the opening: **"R' Yonasan: zimna chada... v'chazinan ha'i kartalisa"** etc. Intermediate: Re-statement of the opening.

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

Beginner: **"Know: every thing has a **tachlis** (purpose), and that tachlis has a further tachlis — higher and higher. E.g., the tachlis of building a house is a place for the person to rest; the tachlis of menuchah is so that one may use this strength to **avodas Hashem**; the tachlis of avodah is more..."** Intermediate: **א. Every davar has tachlis upon tachlis** (house→rest→avodah→more).

Beginner: **"The tachlis of every thing is **closer to machshavah/sechel** than the thing itself from which the tachlis comes — **'sof ma'aseh, b'machshavah techilah'** (from *Lecha Dodi*). The sof/tachlis is **techilah b'machshavah** and close to it; from tachlis descends the ma'aseh. E.g., wanting to build — the completed house doesn't come in one blow; one prepares wood, chisels, builds each piece — the completed house (tachlis) was **in machshavah techilah**. So the tachlis is closer to machshavah than the start of action."** Intermediate: **Tachlis closer to machshavah** than start of action ("sof ma'aseh b'machshavah techilah"). Tachlis=techilah b'machshavah; from it descends ma'aseh.

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

Beginner: **"**Tachlis of the briyah = sha'ashu'a olam ha'ba**. Cannot bring this tachlis close to human machshavos — 'ayin lo ra'asah' (Yeshayahu 64:3). But **tzaddikei emes** can grasp olam ha'ba in their machshavah. Each Jew, according to his root in the tzaddik's neshamah, receives this tachlis from him — proportional to **converting anger to rachmanus**. When anger comes — not to act with **achzarius**, but **m'sakeke the ka'as with rachmanus**: **'b'rogez racheim tizkor'** (Chavakuk 3:2)."** **"Via this, an **atarah** is made for the **anavim** (who flee honor/shararah, consider themselves shirayim — 'leftovers'). When they are crowned with the atarah of rachamim — **'ha'me'atrechi chesed v'rachamim'** (Tehillim 103:4) — they receive kavod and shararah against their will. **'Ateres tzvi li'she'ar amo'** (Yeshayahu 28:5) — for one who makes himself **shirayim** (Megillah 15a)."** Intermediate: **Tachlis briyah = sha'ashu'a olam ha'ba**; "ayin lo ra'asah" (Yesh 64:3). Tzaddikim grasp it; Jew receives via root in tzaddik, **proportional to converting ka'as → rachmanus** ("b'rogez racheim tizkor," Chav 3:2). **Atarah for anavim** (shirayim; Meg 15a on "ateres tzvi li'she'ar amo," Yesh 28:5) via rachamim crown ("ha'me'atrechi chesed v'rachamim," Teh 103:4).

Beginner: **"The tzaddik's flight from shararah — this machshavah comes from **hester panei Hashem**, caused by **mi'ut ha'emunah** in Israel. The more kfirah — the more hester — the more Hashem doesn't want to lead them. This hester = bechina of **ka'as and charon af** that comes from AZ — **'kol zman she'yesh AZ ba'olam, charon af ba'olam'** (Sifrei Re'eh). Even without outright AZ, if emunah isn't complete — likewise charon af and hester in proportion."** **"Because His charon af is **k'rega**, 'ki rega b'apo' (Tehillim 30:6), it's only noticed when there's AZ; absent AZ (only emunah-deficiency), the tiny fraction of a rega's charon af isn't felt, and hester-panei-Hashem isn't recognized. But the descent of charon af onto the tzaddikim — they hide their faces from the world and don't want to lead. Because the charon af is a tiny portion of a rega, they don't attribute the hester to rogez but to their **katnus** (smallness), making themselves **shirayim** and saying they're unworthy to lead. In truth, they themselves don't realize the charon af — it's so slight."** Intermediate: **Tzaddik's flight from leadership** = descent of **hester panei Hashem** from **mi'ut emunah**. AZ=charon af (Sifrei Re'eh); emunah-deficiency=proportional tiny charon af ("rega b'apo," Teh 30:6) unnoticed; but falls on tzaddikim → they hide, misattributing to katnus (shirayim).

Beginner: **"When Moshe belittled himself against going to Mitzrayim: **'mi anochi ki eilech el Pharaoh'** (Shemos 3:11) — on this: **'va'yichar af Hashem b'Moshe'** (Shemos 4:14). His humbling = charon af descended into him."** **"Via sweetening rogez/charon af with rachamim — the charon af within the tzaddikim is sweetened, rachamim overpowers, they have mercy on the world and **accept the shararah** of leadership and lead by rachamim — **'ki m'rachamam y'nahagem'** (Yeshayahu 49:10). This rachamim = atarah crowning them with malchus u'manhig."** Intermediate: Moshe's "mi anochi" (Shem 3:11) ← charon af (Shem 4:14 "va'yichar af"). Sweetening rogez w/rachamim → tzaddikim lead via "ki m'rachamam y'nahagem" (Yesh 49:10); rachamim=atarah of malchus.

Beginner: **"And this is bechina of: **kartalisa d'm'kab'ei bah avanim tovos**. **Kartalisa** (Rashi: 'argaz' — chest/box). **Argaz** = bechina of **rogez** (above). **Avanim tovos** = bechina of the **atarah** = **rachamim** (above)."** **"**V'haderei lah minei d'churi d'mikrei birsha** = bechina of **emunah**: Chazal (Megillah 10b): **'tachas ha'na'atzutz ya'aleh berosh'** = Mordechai; called **Yehudi** because he denied AZ: **'kol ha'kofer ba'AZ nikra Yehudi'** (Megillah 13a)."** Intermediate: **Kartalisa (argaz)**=rogez; **avanim tovos**=atarah of rachamim; **birsha/beroshim around**=emunah (Meg 10b "tachas ha'na'atzutz ya'aleh berosh"=Mordechai, "kofer ba'AZ=Yehudi," Meg 13a).

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

Beginner: **"Sometimes a person thinks he has rachmanus on the world and wants to lead — and in truth he's a **rodef kavod** masking rdifah as rachmanus — far from real rachmanus."** Intermediate: **Fake-rachmanus = rdifas kavod** disguised; far from real rachmanus.

Beginner: **"Whoever lacks complete emunah — certainly shouldn't accept malchus/manhigus. Even one who believes in some **darkei ha'Emori** (Tosefta Shabbos 7-8) — though he believes in Hashem — certainly shouldn't take leadership; leadership is essentially **rachamim**; essential rachamim is in **removing AZ**, even a **shemetz** of AZ. Even one who says 'the deer blocked him' (Sanhedrin 65b) does not have complete rachamim."** **"One must do self-examination that no unnecessary emunos remain (like darkei Emori), and be **'tamim im Hashem Elokecha'** (Devarim 18:13). Only then is the rachamim true and he fit to lead. One who lacks complete emunah and thinks he has rachmanus and wants to lead — bechina of (Sotah 49b): **'ha'malchus teihafech l'minus'** — a bit of minus pogems the malchus and flips it to minus."** Intermediate: Incomplete emunah → unfit to lead. Even **darkei Emori** (Tosefta Shab 7-8), even "deer-blocking" (San 65b) = imperfect rachamim. Must be **tamim im Hashem** (Dev 18:13). Otherwise: **"ha'malchus teihafech l'minus"** (Sot 49b) — minus → flips malchus.

Beginner: **"ד."** Intermediate: **"ד"** heading.

Beginner: **"Know that *emunah* constantly *strengthens* the *malchus and manhigus* — so that a stranger who is not worthy of it cannot take it."** Emunah is the *constitutional guardian* of legitimate leadership. **"And know: the *root of malchus* is in *chochmah* — in order to *know* how to lead and rule. Therefore every king has *chachamim and yo'atzim*, for through this his malchus endures and his state is maintained."** Leadership without chochmah is not leadership; it is occupation. **"And this is (Devarim 33:5): 'וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם'"** — *"and there was a king in Yeshurun — when the heads of the nation gathered"* — through *rashei am* (= the *mochin v'chochmah*) the malchus-bechinah endures, and through *ahavas chachamim* it is maintained. **"And when a king harbors some *sin'ah* toward the chachamim — let it be known to him that they will depose him from his malchus from Heaven"** — for without chochmah there is no *kiyum la'olam*. **"As it says (Mishlei 29:4): 'מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ'"** — *"a king through mishpat establishes the land"* — and **mishpat = chachamim**, as Chazal said in the Sifra (brought in Rashi, Vayikra 26:15): on *'v'im es mishpatai tig'al nafshechem'* — *"this refers to one who hates chachamim."** The pasuk in Vayikra that describes the *most extreme degradation* — *tig'al nafshechem* (your soul loathes) — is decoded as *sin'as chachamim*. This is not incidental; it is the *structural theorem*: loving chachamim = mishpat = foundation of malchus; hating them = eroding mishpat = collapse of malchus. **"It emerges that this person who has emunah not yet complete because of *darkei ha'Emori* (superstitions/pagan practices) — when he comes to take the malchus and manhigus for himself, and he is not worthy of them — the *emunah surrounding the manhigus* that guards it against a stranger touching it, that very emunah *causes this person to fall into sin'as chachamim*, in order that the malchus and manhigus not endure in his hands."** The mechanism: emunah is the *intelligent immune system* of legitimate leadership. When an *unqualified person* attempts to occupy the tzaddik-role, the emunah surrounding that role *does not fight him directly*; instead, it *internally arranges* that he develops *sin'as chachamim* — which structurally undermines his malchus, because *melech b'mishpat ya'amid aretz* and he is now destroying the mishpat. **"*Unless* this person who is holding onto the malchus strengthens himself in *apikursus and minus* to the point that he *separates emunah from manhigus, from the bechinas malchus, from holding the malchus* — then it is possible that the malchus endures in his hand, for there is no one left to cause him to fall into sin'as chachamim, because the *emunah has been detached from the malchus*."** This is the *chilling inverse*: the only way the unqualified man can *hold malchus durably* is to *fully sever his leadership from emunah* — i.e., to become a *complete apikoress*. A semi-emunah leader falls through emunah's own antibody-mechanism. A total-minus leader has broken emunah's grip on his throne — and so *nothing remains to topple him* via sin'as-chachamim. This is why *the most dangerous false leaders are the most doctrinally nihilistic ones*: they have successfully amputated emunah from their manhigus, leaving no divine immune system to unseat them. Intermediate: **Emunah guards malchus; sin'as chachamim = structural collapse of malchus**. • Malchus root=chochmah (knows how to lead); every king needs yo'atzim. • **Devarim 33:5** "va'yehi b'Yeshurun melech b'his'aseif rashei am" = rashei am = mochin/chochmah grounds malchus. • Hates chachamim → deposed from Heaven: **Mishlei 29:4** "melech b'mishpat ya'amid aretz"; **mishpat=chachamim** — Sifra on **Vayikra 26:15** "v'im es mishpatai tig'al nafshechem" (Rashi: "one who hates chachamim"). • Mechanism: emunah=immune system of legitimate malchus. Unqualified man takes malchus → emunah causes him to fall into sin'as chachamim → melech b'mishpat fails → deposed. • Exception: strengthen in apikursus/minus until **emunah separated from malchus** → no one to cause sin'as chachamim → malchus endures (cha"v). • Takeaway: most durable false leaders are most doctrinally nihilistic — they severed emunah from malchus completely.

Beginner: **"And this: **'v'nachis bar amora'ei l'asuyei, u'va'i d'nishmateih l'atmei.'** **Bar amora'ei** = one with incomplete emunah. **Atmah** = bechina of **'otem ozno mi'shmo'a damim'** (Yeshayahu 33:15) — **'d'lo shama bi'zlusa d'tzurba m'Rabbanan'** (Makkos 24a). I.e., the **birsha** (emunah-fish) wanted to knock him into **sin'as chachamim**. **V'zarik zika d'chala v'nachis** — **chala (vinegar) = hisgabrus ha'minus** — **'ki yis'chameitz l'vavi'** (Tehillim 73:21) — via that he made the birsha descend."** Intermediate: **Bar amora'ei**=incomplete emunah. **Atmah**="otem ozno mi'shmo'a damim" (Yesh 33:15)="lo shama bi'zlusa d'Rabbanan" (Mak 24a)=birsha tried to fell him into sin'as chachamim. **Chala**=minus (Teh 73:21 "yis'chameitz") → brought down birsha.

Beginner: **"ה."** Intermediate: **"ה"** heading.

Beginner: **"Truly the kings of the umos — though they rule over us — **do not share in bechina of malchus Yisrael** and do not touch it. Anyone who tries — both and neither endures: even his rule over the umos is taken from him, because **emunah around our malchus fells their chachamim** (malchus depends on them). Proof: at Mitzrayim's fall — **'no'alu sarei Tzo'an'** (Yeshayahu 19:13) — via **ivleth** (foolishness), chochmah fell → malchus fell."** **"Chananya, Misha'el, v'Azaryah to Nebuchadnezzar: **'you are king over us for **karga** (taxes), but to lead us in **avodos and emunos** — you and a dog are equal'** (Vayikra Rabbah 33; Bamidbar Rabbah 15; Midrash Shir Ha'Shirim). I.e., he doesn't touch the malchus Yisrael connected to our emunah — our emunah surrounds the malchus and guards it from stranger's touch, and fells pursuers into sin'as chachamim. Unless minus overpowers emunah and fells emunah — then he can seize malchuseinu (cha"v) — bechina of **'v'zarik chala v'nachis'**."** Intermediate: **Akum kings** don't touch malchus Yisrael; pursuer loses even his umos-rule — **emunah fells their chachamim** (Yesh 19:13 "no'alu sarei Tzo'an"). Chananya etc. to Nebuchadnezzar: **"atah melech aleinu l'karga; avodos+emunos — atah v'chalba shaveh"** (VR 33; BamR 15; Midrash Shir). Only minus overcoming emunah allows seizure (=chala v'nachis).

Beginner: **"ו."** Intermediate: **"ו"** heading.

Beginner: **"But Heaven doesn't allow him to take it — bechina of: **'nafka bas kol v'amar: mai is l'chu ba'hadei kartalisa d'devis'hu d'Rabbi Chanina ben Dosa, de'asida l'shadya bah techeilta l'tzaddikei l'alma d'asi.'"** **"Via shleimus ha'osiyos of dibburei emunah = bechina of **eishes R' Chanina ben Dosa** — for **R' Chanina ben Dosa = emunah**; his middah is emunah — Chazal (Berachos 17b): **'v'Chanina beni dai lo b'kav charuvin'** — 'a kav of carobs is enough for Chanina' — middas emunah. **Charuvin = beroshim = birsha** (above)."** **"**Eshes** = bechina of **osiyos** — whose shleimus is via emunah — bechina of r"t: **Avanim Sh'leimos Tivneh** (Devarim 27:6) — **avanim = osiyos**: Sefer Yetzirah (2:4): **'sheloshah avanim bonos shisah basim'** (three stones build six houses — the permutations of 3 letters = 6). Osiyos are completed via emunah — **'az eh'efoch el ha'amim safa berurah'** (Tzefanyah 3:9) — via emunah ('likro kulam b'shem Hashem') → 'safa berurah' = shleimus ha'dibbur."** **"Shleimus ha'osiyos = bechina of the **tachlis** of all niv'raim, for **all worlds were created via letters**, and **shleimus ha'osiyos is the yud** (Zohar Chadash Shir Ha'Shirim on 'im lo seid'i') = **olam ha'ba created with yud** (Menachos 29b). Because yud is the **nekudah acharonah** completing the tzurah of every letter — without it, the letter has no completeness."** **"**Osiyos in malchus/manhigus** (malchus peh, Pasach Eliyahu) — leadership via dibbur. Via shleimus osiyos of emunah in malchus — tzaddikim know the tachlis of olam ha'ba; tzaddikim who lead (**'tzaddik moshel'**, Shmuel II 23:3) hold malchus, its osiyos, its tachlis = yud = olam ha'ba. **Techeiles = tachlis** (Zohar Shelach 175b; Pinchas 226b; Tikkun 21), revealed inside the kartalisa (manhigus/malchus) via **eishes R' Chanina ben Dosa** — via **'avanim shleimos tivneh'** — for **tzaddikei l'alma d'asi**."** **"**'B'chol d'rachecha dei'eihu'** (Mishlei 3:6) — one can attain tachlis in every davar, since every davar is created by letters; in every letter there is shleimus = nekudah acharonah = **yud = olam ha'ba = tachlis**."** Intermediate: **Bas kol**: kartalisa belongs to **devis'hu (eishes) d'R' Chanina ben Dosa** — **R' Chanina=emunah** (Ber 17b "dai lo b'kav charuvin"; charuv=berosh=birsha); **eshes=osiyos** whose shleimus=emunah (**"avanim shleimos tivneh,"** Dev 27:6; osiyos=avanim, SY 2:4 "sheloshah avanim bonos shisah basim"). Osiyos completed → "safa berurah" (Tzef 3:9). **Shleimus ha'osiyos = yud** (olam ha'ba created with yud, Men 29b; Zohar Chadash Shir). Osiyos in **malchus peh** (Pasach Eliyahu) → tzaddikim-leaders grasp tachlis. **Techeiles=tachlis** (Zohar Shelach 175b; Pin 226b; Tik 21). **"B'chol d'rachecha dei'eihu"** (Mishlei 3:6).

Beginner: **"ז."** Intermediate: **"ז"** heading.

Beginner: **"Tachlis is called **techeiles** because **techeiles mixes black with white** — the color between them. When white and black combine — as in a kesav (black on white) — at the **bottom of the letter**, where ink meets paper, black mixes with white = techeiles. The bottom of the letter = **sof and tachlis**. When the scribe presses the ink into the paper, the blackness binds with the paper at the point of contact; the **contact = sof and tachlis; at the place of contact = techeiles**."** **"Thus: **tachlis = sof ha'ma'aseh, which is b'machshavah techilah and close to machshavah** (as above). [My humble interpretation: **sof ha'ma'aseh = shechorus; techilas ha'machshavah = lavan elyon**; the tachlis = sof ma'aseh near machshavah = **techeiles** joining black and white. Understand.]"** Intermediate: **Techeiles=tachlis**: mixes **black+white** — at bottom of letter (ink-paper contact) = place of sof+tachlis. Sof ma'aseh=shechorus; techilas machshavah=lavan elyon; tachlis=their union=techeiles.

Beginner: **"ח."** Intermediate: **"ח"** heading.

Beginner: **"This is specifically **bas kol** that came out. A **bas kol** = the **tachlis** of all things, reversing each davar from rosh to sof (the tachlis), bechina of **'eizehu chacham? Ha'ro'eh es ha'nolad'** (Tamid 32a) = the sof/tachlis. Bas kol is what one hears when someone shouts in a forest: the sound returns as an echo."** **"When one says **'baruch'**: **bet** goes out first, far from the speaker; then **reish**, closer; then **chaf** (final), closest. Now the **bas kol** takes 'baruch' and **reverses it from rosh to sof** — makes **bet closest to the hearer, more than reish, and reish more than chaf**. I.e., the chaf, which was originally the farthest (= sof/tachlis), is now **closest** — since we hear the echo ending with **chaf reaching the ear**, which was originally going out last and farthest. **Bas kol reverses the teivah**, bringing tachlis into closest place."** **"That's why specifically **bas kol** announced about the kartalisa: the chest's **tachlis** (techeiles for tzaddikim in olam ha'ba) is brought close by the reversing echo."** End of Rabbeinu's language. Intermediate: **Bas kol = reverses rosh→sof**, brings tachlis close. "Eizehu chacham? Ha'ro'eh es ha'nolad" (Tamid 32a). In "baruch": bet out first (far); reish closer; chaf last (closest). Echo reverses: chaf (= tachlis, originally farthest) comes back closest. Hence **bas kol** specifically announced about kartalisa: tachlis/techeiles for tzaddikim l'alma d'asi drawn close via reversal.

Beginner: **Reb Nosson's editorial close**: **"End of the **Mishta'ei** — i.e., **Rav Yehudah Ha'Nedu'a'i mishta'ei** and other ma'amarim cited in Bava Basra following RbbH's — namely **'amar li Huna bar Nasan'** etc., and **'ma'aseh b'Rabbi Eliezer v'Rabbi Yehoshu'a'** — **all will come, in order, in Sefer Likutei Tinyana siman 3, 4, 5. Go there and find menuchah for your soul.**"** Intermediate: R"N bracket: end of Mishta'ei; remaining BB ma'amarim (Huna bar Nasan; R' Eliezer+R' Yehoshu'a) → Likutei Tinyana §3-5.

Beginner: **Closing doxology** (Reb Nosson / editor): **"Ad heineh azrunu rachamecha l'sayeim ma'amarei ha-'Mishta'ei,' asher histiru bahem **ginzaya d'Malka**, kulhu Tanna'ei v'kulhu Amora'ei. Ke'an atzisu l'miloi d'nafkin b'hadras, shefar aleh l'chavei'ah b'apei malchusa. B'chochmesa y'galeh l'chon k'tzas l'hoda'usa — **gedulas ha'Borei ganuzim ila'in ha'tzfuneim b'**'Sifra d'Tzni'usa.'** Asya v'simha di avad imana Elaha sh'maya l'galos lanu eitin d'Oraysa, b'derech nifla v'nora, ha'shavah l'chol nefesh li'z'chos l'hiskarev al yadam l'mi bara kula l'ma'avad lah re'usa. Brich sh'meih l'ela min kol birchasa v'shirasa."** — 'Until here, Your mercies have helped us to complete the ma'amarim of the *Mishta'ei*, in which all Tannaim and Amoraim hid the **treasuries of the King**. Now listen to the words that emerge in glory, fitting to declare in the king's face. In wisdom He will reveal to you a bit, **for knowing — the greatness of the Creator, the exalted hidden in *Sifra d'Tzni'usa*.** Signs and wonders the G-d of heaven has wrought with us to reveal to us counsels of Torah, in a wondrous and awesome way that fits every soul, to merit to draw near through them to the One Who created all to do His will. Blessed be His name above every blessing and song.' Intermediate: Closing doxology: gratitude for completing **Mishta'ei** (Tannaim/Amoraim hid **ginzaya d'Malka**); introduction to **Sifra d'Tzni'usa** — revelation of gedulas ha'Borei via wondrous counsels "ha'shavah l'chol nefesh."

Beginner: **"Sifra d'Tzni'usa"** — heading for next Torah. Intermediate: **"Sifra d'Tzni'usa"** — heading.