Running Commentary on Torah 19 — Tefilah l'Chavakuk

Beginner: **Opening pasuk**: **"Tefilah l'Chavakuk ha'navi al shigyonos"** (Chavakuk 3:1). Decoded at end (Rashi + Targum): **shigyonos = shogeg**; Targum **"tirgumah d'odiyasa"** — essential shleimus of lashon ha'kodesh is via lashon Targum. Intermediate: **"Tefilah l'Chavakuk... al shigyonos"** (Chav 3:1). Decoded: **shigyonos=shogeg**; Targum "tirgumah" → shleimus lashon ha'kodesh via Targum.

Beginner: **Frame**: from **Sifra d'Tzni'usa Perek Kadma'ah** (Zohar Terumah 176b): **'ad lo havi masakla, lo havi mashgichin apin b'apin'** — 'before there was the matkala (scale/balance), there was no gazing face-to-face.' The whole Torah will decode this line: **matkala = shleimus lashon ha'kodesh**; **apin b'apin = panim b'panim = pnei ha'tzaddik becoming a mirror in which one sees his own state and repents without rebuke**. Intermediate: **Sifra d'Tzni'usa I (Zohar Terumah 176b)**: **"ad lo havi matkala, lo havi mashgichin apin b'apin."** Decoded: **matkala=shleimus LhK; apin b'apin=panim b'panim** (tzaddik's face=mirror).

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

Beginner: **"People ask: why travel to the tzaddik to hear from his mouth — one can read sifrei mussar? Great difference: **one who hears from the mouth of the tzaddik ha'emes himself** vs one who hears from a transmitter vs one who hears from a hearer-of-hearer — each rung **drops a level from the tzaddik's mouth**. And between hearing from the tzaddik and reading in a book — even greater chiluk."** Intermediate: **א. Why travel to tzaddik?** Huge difference between hearing **directly** vs via transmitter vs via reader of a book — each rung more distant.

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

Beginner: **"One must **purify the face** so each person can see his own face in his face **like in a mirror** — until **without rebuke or mussar, his fellow immediately regrets his deeds** just from gazing at his face — for by gazing he sees himself as in a mirror, how his face is sunk in darkness."** Intermediate: **Purify the face** so fellow sees own state mirrored → regret without rebuke.

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

Beginner: **"The greatness of **lashon ha'kodesh** — with which the world was created. Chazal (Bereshis Rabbah 18:4; Rashi Bereshis 2:23): **'la'zos yikarei ishah ki mei'ish lukachah zos'** (Bereshis 2:23) — 'lashon nofeil al lashon, mi'kan she'nivra ha'olam bi'lashon ha'kodesh.'"** **"**Chavah** = bechina of **'lailah l'lailah yechaveh da'as'** (Tehillim 19:3) = the **dibbur of lashon ha'kodesh** with which the world was created. **'La'zos yikarei ishah'** = the dibbur — **'v'zos asher diber lahem'** (Bereshis 49:28)."** **"Via lashon ha'kodesh we are **elevated above all the lashonos** — **'lashon nofeil al lashon'** — the ra of the nations' tongues is nullified and falls before LhK; no rule over Israel."** **"The **ra ha'kolel** — containing all 70 lashonos' evils = the **burning of ta'avas ni'uf** (all 70 sunk in it) — falls before LhK. Zohar Vayakhel 203a: **'medorah shel shivin kochvin'** = ra kolel = burning of ta'avas ni'uf = 70 umos within."** **"**Chashmal = chayos esh memal'los** (Chagigah 13a). **Chayos + esh = Chavah + ishah** = LhK — through which the **esh ha'medorah shel shivin kochvin** is **m'melat** (shattered/articulated away). **Mal** of chashmal = shivin kochvin shattered by LhK. LhK = kodesh — 'kol makom she'atah motzei geder ervah, atah motzei kedushah' (Midrash Rabbah Kedoshim 24)."** **"Rashi (Bereshis 2:24): **'al kein ya'azov ish es aviv v'es imo v'davak b'ishto'** — 'from here arayos were forbidden to Noach's sons — **ru'ach ha'kodesh amrah kein'** (Bereshis Rabbah 18; Rashi). Ru'ach ha'kodesh = LhK (Zohar Acharei 61b) — 'u'vru'ach piv kol tz'va'am' (Tehillim 33:6) — via LhK ta'avas ni'uf is bound. **Ru'ach shtus** (Sotah 3a) nullified by **ru'ach ha'kodesh**."** **"**Tikkun ha'bris = ru'ach ha'kodesh** — 'v'lo kamah od ru'ach b'ish' (Yehoshua 2:11; Zevachim 116a). **'Va'yisgor basar tachteinah — lo nitzrechah ela li'mkom ha'chatach'** (Berachos 61a) = **chituch ha'dibbur**. **'Va'yiven'** — 'asa'ah k'otzar': essential building/tikkun of LhK = 'yiras Hashem hi otzaro' (Yeshayahu 33:6) — **'sof davar ha'kol nishma, es ha'Elokim yera'** (Kohelet 12:13). **'K'otzar shel chitim'** — chitah = **22 osiyos** of LhK (Tikkun 16). 'Elokim diber b'kadsho' (Tehillim 60:8) = dibbur ha'kodesh depends on 'Elokim yera.'"** **"Yosef had shleimus LhK — **'ki pi ha'medaber aleichem'** (Bereshis 45:12) = LhK; hence of him: **'ha'nimtza kazeh ish asher ru'ach Elokim bo'** (Bereshis 41:38) — ru'ach Elokim = tikkun ha'bris = "lo kamah od ru'ach b'ish." **Tikkun ha'bris + shleimus LhK — mutually dependent**."** **"**'V'ro'eh zonos ye'abed hon'** (Mishlei 29:3) — **'al tikrei mei'honcha ela mi'g'roncha'** (on Mishlei 3:9; Pesikta; Be'er Heitev OC 53). Blemish in bris destroys LhK. **'Kabed es Hashem mei'honcha'** (Mishlei 3:9) — kabed dayka — kavod depends on bris. Shame is in makom eryan (Tikkunim 58 on 'v'lo yisboshashu' — Bereshis 2:25 — 'no shame except in ervah'). Eryan = pgam ha'bris = **cherpah** (Bereshis 34:14 'ki cherpah hi lanu'). Kabed mei'honcha/mei'g'roncha = shleimus LhK."** **"**Yosef = 'asaf Elokim es cherpasi'** (Bereshis 30:23) = shleimus LhK = tikkun ha'bris."** **"**Nachash = ra ha'kolel**. When LhK has no shleimus, nachash rules LhK (Zohar: 'nachash shultonei al bisra') = **chavah = 'basar mi'besarv'** (Bereshis 2:23; 'b'sar kodesh,' Chagai 2:12). Nachash seduced Chavah, cast zohamah (Shabbos 146a) = **ru'ach se'arah** (Yechezkel 1) = ru'ach shtus = **eishes k'silus** (Mishlei 9:13) — seducing **ru'ach ha'kodesh = LhK = ishah chachamah** (Shmuel II 14:2) = **'chachmos nashim'** (Mishlei 14:1). **'La'pesach chatas roveitz'** (Bereshis 4:7) = **'pischei picha'** (Michah 7:5) of LhK — chatas crouches there to suckle."** Intermediate: **LhK = ishah/Chavah** ("zos asher diber," Ber 49:28; "lailah l'lailah yechaveh," Teh 19:3; "lashon nofeil al lashon," BR 18:4 Rashi). LhK fells all 70 lashonos. **Ra kolel = ta'avas ni'uf = medorah shel shivin kochvin** (Zohar Vayakhel 203a). **Chashmal** = chayos esh memal'los (Chag 13a) → shivin kochvin shattered (מ״ל of chashmal). LhK=kedushah (MR Kedoshim 24 "geder ervah=kedushah"). **Tikkun ha'bris + LhK** mutually dependent ("lo kamah od ru'ach," Yeh 2:11; "mi'kan nasar arayos," Rashi Ber 2:24; "ru'ach ha'kodesh," Zohar Acharei 61b). Yosef "pi ha'medaber" (Ber 45:12) → "ru'ach Elokim" (Ber 41:38); "asaf Elokim es cherpasi" (Ber 30:23). Shleimus LhK="otzar yiras Hashem" (Yesh 33:6; Koh 12:13); 22 osiyos=chitah (Tikkun 16). Pgam: "v'ro'eh zonos ye'abed hon/g'ron" (Mishlei 29:3; 3:9). **Nachash** on **basar/chavah** (Zohar; Ber 2:23; Chag 2:12); seduces **ishah chachamah (LhK)** via **eishes k'silus/ru'ach se'arah** (Mishlei 9:13; Yech 1); "la'pesach chatas roveitz" (Ber 4:7; Michah 7:5).

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

Beginner: **"**Eishes k'silus** (= all 70 lashonos' ra) cannot suckle from **ishah chachamah (LhK)** except via bechina of **Etz ha'Da'as tov va'ra** — through it she seduces LhK and casts zohamah. **Etz ha'Da'as** (containing tov+ra) is an **intermediary** between LhK (all tov) and 70-umos tongue (all ra)."** Intermediate: **ד. Eishes k'silus (70 lashonos)** suckles from **LhK** only via **Etz ha'Da'as tov va'ra**=intermediary.

Beginner: **"And the **Etz ha'Da'as Tov va'Ra** is the **lashon Targum** (Aramaic) — which is the **intermediary** between Lashon ha'Kodesh and the lashon of the 70 nations."** Targum sits in the middle: too close to holiness to be mere umos-speech, too compromised to be pure LhK. **"And the lashon ha'umos, when they wish to suckle from Lashon ha'Kodesh, cannot suckle from it except **through lashon Targum**."** The customs-house of cosmic speech — every klipah that wants a drink of LhK-milk must first pass through Aramaic. **"Lashon Targum is the aspect of **'ishah maskeles'** (Mishlei 19:14) — 'a prudent wife' — the aspect of **'maskil al yedei turgeman'** (Pesachim 117a) — 'enlightened through an interpreter' — because lashon Targum has in it **tov va'ra** — sometimes it is the aspect of **maskil** (wise), and sometimes it is the aspect of **m'shachel** (destructive/bereaving)."** The same word-root *sh-k-l* carries both *maskil* (to gain insight) and *shakul/m'shachel* (to bereave/kill) — Targum's knife-edge. **"And this **eishes k'silus** (foolish wife, from the beginning of the teaching) **seduces** the **ishah chachamah** (the wise wife) by means of the **ishah maskeles** — because the **ikkar tigboras (ascendancy) of the klipah** is only through lashon Targum — in the aspect of: **'Arami oveid avi'** (Devarim 26:5) — 'an Aramean sought to destroy my father' — and in the aspect of: **'min Aram yancheini Balak'** (Bamidbar 23:7) — 'from Aram Balak led me' — for that is **lashon Targum, lashon Aramis** — for through there they arouse themselves to suckle from the kedushah."** The two biblical menaces — Lavan's chase of Yaakov and Balak's curse campaign — both originated *from Aram* because Aram is the suckling-tube. **"And the **ikkar binyan (building) and sh'leimus of LhK** is only by means of **felling the ra of Targum** and **raising the tov of Targum into LhK** — for by this LhK is made complete."** Sh'leimus LhK isn't an alternative to Targum — it requires going *through* Targum, sifting its tov out and letting its ra fall. **"And **Lavan ha'Arami**, who is the 'Arami oveid avi' mentioned above, wanted to suckle from kedushah by means of the Targum — and therefore he called it **'Yegar Sahaduta'** (Bereishis 31:47) — an Aramaic phrase; and **Yaakov** raised the Targum into LhK — and therefore called it **'Gal Ed'** in LhK."** Same stone-heap, two opposed spiritual postures: Lavan names the pile *to make it a klipah-channel*, Yaakov re-names it *to pull it up into LhK*. **"And this: **'Va'yapel Hashem Elokim tardeimah al ha'Adam'** (Bereshis 2:21) — 'Hashem Elokim caused a deep sleep to fall upon Adam' — **'tardeimah' (תרדמה) = numerical value of 'Targum' (תרגום)**, as brought (see L'kutei Torah of the Arizal, parshas Va'eschanan) — because **through Targum is the ikkar binyan of LhK**."** Chavah — the original ishah chachamah, the prototype of LhK — is **built during tardeimah** precisely because her construction must pass through the Targum-zone. **"And by means of raising the tov of Targum to LhK and felling the ra within it, **all 70 lashonos fall** — in the aspect of **'lashon nofeil al lashon'** (a phrase falling on a phrase)."** And the verb of the verse encodes it: **"And this: **'Va'yapel' (ויפל)** — **notarikon**: **ו**ולא **י**דברו **פ**ה **ל**הם — 'a mouth to them but they do not speak' (Tehillim 115:5, 135:16). Because by means of the aspect of **tardeimah** — which is the aspect of **lashon Targum** — through which is the ikkar binyan of Chavah (which is the aspect of LhK) — by means of raising the tov within it and felling the ra — by this all 70 lashonos fall, in the aspect of **'peh lahem v'lo yedabeiru'** — r"t/acronym of the very word **va'yapel** — as above."** The verse's first word of Chavah's creation (*va'yapel*) contains within itself the secret of how all 70-nation lashonos simultaneously *fall*. **"And **Yosef** — because he had **sh'leimus LhK** — was able to interpret dreams (**pasher chalmin**). Because the essence of a dream is in **sheinah (sleep)** — i.e., in **tardeimah** — and sh'leimus LhK is via tardeimah (= Targum). Therefore Yosef, who merited sh'leimus LhK (whose ikkar sh'leimus is via tardeimah), knew to interpret dreams that are in tardeimah — because he merited to **clarify the lashon Targum, the aspect of the tardeimah** — i.e., to **raise the tov within it to LhK and to fell the ra within it** — which is the aspect of sh'leimus LhK through lashon Targum. And therefore he knew to interpret the dream that is in sheinah v'tardeimah (which is the aspect of Targum) — because he knew to clarify the tov and the emes that is in the dream — which is the aspect of tardeimah, aspect of Targum — for he merited to clarify the lashon Targum, which is the ikkar sh'leimus LhK."** The final loop closes: dream-state = tardeimah = Targum; sh'leimus LhK is built through tardeimah/Targum; therefore the one who masters sh'leimus LhK *by virtue of that very mastery* becomes the one capable of reading dreams back into their LhK-truth. Intermediate: V'**Etz ha'Da'as Tov va'Ra**=**lashon Targum**=emtza'i bein LhK u'vein lashon shel 70 umos. U'lashon ha'umos, k'she'rotzim linok mi'LhK, ee efshar lahem linok mi'menu ela al yedei lashon Targum. Lashon Targum=bechinas **"ishah maskeles"** (Mish 19:14)=bechinas **"maskil al yedei turgeman"** (Pes 117a), ki lashon Targum yesh bo tov v'ra — lif'amim hu bechinas **maskil**, u'lif'amim bechinas **m'shachel**. V'eishes k'silus zos mefatah es ha'ishah chachamah al yedei **ishah maskeles**, ki ikkar tigboras ha'klipah eino ela al yedei lashon Targum: bechinas **"Arami oveid avi"** (Dev 26:5), u'vechinas **"min Aram yancheini Balak"** (Bam 23:7) — lashon Targum, lashon Aramis, she'derech sham mis'or'rim linok me'ha'kedushah. V'ikkar **binyanah u'sh'leimusah** shel LhK eino ela al yedei **mapilin ha'ra shel Targum u'ma'alin ha'tov shebaTargum l'LhK**, she'al yedei zeh nishlam LhK. V'Lavan ha'Arami ratzah linok me'ha'kedushah al yedei ha'Targum, v'al ken kara lo **"Yegar Sahaduta"** (Ber 31:47); v'Yaakov hayah ma'aleh es ha'Targum l'LhK, v'al ken kara lo **"Gal Ed"** bi'LhK. V'zeh (Ber 2:21): **"Va'yapel Hashem Elokim tardeimah al ha'Adam"** — **tardeimah=mispar Targum** (L'kutei Torah d'Arizal, Va'eschanan), ki al yedei ha'Targum ikkar binyan shel LhK. V'al yedei she'ma'alin ha'tov shebaTargum l'LhK u'mapilin ha'ra shebo, **noflin kol 70 lashon**, bechinas "lashon nofel al lashon." V'zeh **"va'yapel"**=notarikon: **Peh L'hem V'lo Y'dabeiru** (Teh 115:5, 135:16). V'Yosef, al yedei she'hayah lo sh'leimus LhK, hayah yachol **l'pasher chalmin**, ki ikkar ha'chalom ba'sheinah=tardeimah; u'sh'leimus LhK al yedei tardeimah=Targum. V'al ken Yosef, she'zachah l'sh'leimus LhK (she'ikkar sh'leimusah al yedei tardeimah), hayah yodeia l'pasher chalmin she'ba'tardeimah, ki zachah l'varer bechinas lashon Targum=bechinas tardeimah, haynu l'ha'alos ha'tov shebo l'LhK u'l'hapil ha'ra shebo, she'zehu bechinas sh'leimus LhK al yedei Targum. V'al ken hayah yodeia l'faser ha'chalom she'ba'sheinah v'tardeimah (bechinas Targum), ki hayah yodeia l'varer ha'tov v'ha'emes she'ba'chalom.

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

Beginner: **"**Mikreh laylah** (Devarim 23:11): ru'ach se'arah / ru'ach shtus / 70 lashonos rises **via Targum → via tardeimah → via sheinah**, and suckles from LhK / ru'ach ha'kodesh / bris kodesh."** **"One with shleimus LhK **cools his heat through LhK** — **'cham libi b'kirbi... dibarti bi'lshoni'** (Tehillim 39:4) — cooling the heat via dibbur of LhK; **'zos ha'pa'am etzem mei'atzamai'** (Bereshis 2:23) — 'nis'krerah da'to b'Chavah' (Yevamos 63a)."** **"But one without shleimus LhK — ru'ach se'arah cools him via **mikreh laylah bi'sheinah** — **'asher karcha ba'derech'** (Devarim 25:18) — lashon of **kar** (cooling); **'derech'** = **'ken derech ishah m'na'efes'** (Mishlei 30:20) — ru'ach se'arah takes the **Targum/nogah** path and suckles from **chashmal**."** Intermediate: **Mikreh laylah** (Dev 23:11): 70 lashonos rises via **Targum→tardeimah→sheinah** → suckles from LhK. **Shleimus LhK** cools heat via **dibbur** ("cham libi... dibarti bi'lshoni," Teh 39:4; Yev 63a "nis'krerah da'to b'Chavah"). Without LhK: cooling via **mikreh laylah** — **"asher karcha ba'derech"** (Dev 25:18; "derech ishah m'na'efes," Mishlei 30:20) via Targum/nogah.

Beginner: **"And **Elisha** inherited **ruach ha'kodesh** from **Eliyahu** — and by means of this he was receiving from him the **sh'leimus LhK** — in the aspect of (Melachim II 2:9): **'vi'yhi na pi shnayim b'ruchacha elai'** — 'may a double portion of your spirit be upon me.' **Pi shnayim** — that is **LhK** — because **'shnayim mikra v'echad Targum'** (Berachos 8a) — 'two [readings of] Mikra and one of Targum' — the two-of-Mikra is LhK."** Elisha asked for the *pi shnayim* — not just any ruach ha'kodesh but the Mikra-two, the LhK-complete inheritance that Eliyahu had mastered. **"By means of this it is written about [the Shunamite's awareness of Elisha] (Melachim II 4:9): **'ish kadosh oveir aleinu tamid'** — 'a holy man passes by us always' — and Chazal explained (Berachos 10b): **'she'lo ra'asah keri al s'dino'** — 'that she never saw a nocturnal emission on his sheet.' Because through **sh'leimus LhK** one is saved from **mikreh laylah** (nocturnal mishap), as above — because through sh'leimus LhK one merits **tikkun ha'bris**, as above. For the essence of sh'leimus LhK is through **Targum**, which is the aspect of **tardeimah v'sheinah** — i.e., by clarifying the aspect of Targum/tardeimah — and therefore then one is saved from mikreh laylah that is within the tardeimah itself."** The Shunamite's practical observation is the precise fingerprint of sh'leimus LhK: the Targum-tardeimah-zone where mikreh laylah lives has been fully purified in him. **"And this is what **David** asked (Tehillim 140:10): **'rosh m'sibai amal s'faseimo y'chaseimo'** — 'the head of those who surround me — may the iniquity of their lips cover them.' **'Rosh m'sibai'** — this is the aspect of (Yechezkel 1:4): **'nogah lo saviv'** — 'a brightness surrounding it' — for this is the **head of those who circle the kedushah** (i.e., Targum/nogah). **'Amal s'faseimo y'chaseimo'** — the *amal* and the *ra* within it (within Targum) shall be nullified."** The nogah/Targum is the head of the encircling klipah layer — David's prayer is specifically that *its ra be cloaked/nullified*, while its tov be released. **"And about the **other lashonos of the umos** — which are the aspect of the **medorah shel 70 kochvin** (fire-pile of 70 stars) mentioned above — 'yimotu aleihem gechalim' — 'may He cast coals upon them' — 'ki mei'eish yatz'u v'ha'eish tochaleim' (Yechezkel 15:7) — 'for they came from fire and fire shall consume them.'"** **"I.e., the aspect of **nogah** (which is the aspect of **Targum**) needs to be **clarified** — the ra within it shall **fall**, and the tov within it shall be **purified and raised and incorporated within the kedushah** — i.e., within LhK — for that is the aspect of **sh'leimus LhK through lashon Targum** as above. And the other lashonos of the umos — which are the aspect of **ra gamur** (total evil) — need to be **utterly destroyed**, in the aspect of **'yimotu aleihem gechalim,'** etc."** Two distinct operations: Targum/nogah = *sifting* (raise tov, drop ra); the other 70 lashonos = *annihilation*. **"And this is the aspect of **shalhuva d'esha** (the flame of fire) that descends on Erev Shabbos onto the heads of the klipos — so that they will not be included in nogah to suckle from the kedushah."** The Zoharic image of the Friday-afternoon firestorm is now technologically precise: **"Peirush: because on Erev Shabbos, at the kenisas Shabbos, **nogah is incorporated into the kedushah** — and then **the other tamei klipos also want to rise into the kedushah** — and then the **shalhuva d'esha** descends on their head and they fall downward. And this is the sod of the kavanah of **rechitzas mayim chamin** (washing in hot water) on Erev Shabbos, as explained in the Kavanos."** Every Friday afternoon's hot water is a cosmic firewall: nogah gets to go up with LhK into Shabbos, but the ra-gamur klipos that try to stow away get burned off — and the Jewish erev-Shabbos bath is the earthly enactment. **"And this is the aforementioned aspect — that one must **clarify the tov of Targum** (which is the aspect of nogah) so that it be incorporated in LhK, and the other lashonos of the akku"m (which are the aspect of **ra gamur**) — need to be **fallen and entirely nullified** — as above."** Intermediate: V'**Elisha** hayah yoresh me'**Eliyahu ruach ha'kodesh**, v'al yedei zeh hayah mekabel mimenu **sh'leimus LhK**, bechinas (Mel"B 2:9) **"vi'yhi na pi shnayim b'ruchacha elai"** — **pi shnayim=LhK**, ki "shnayim mikra v'echad Targum" (Ber 8a). Al yedei zeh k'siv bah (Mel"B 4:9) **"ish kadosh oveir aleinu tamid"** — **"she'lo ra'asah keri al s'dino"** (Ber 10b). Ki al yedei sh'leimus LhK nitzolin mi'**mikreh laylah**, ki al yedei sh'leimus LhK zochin l'**tikkun ha'bris**. Ki ikkar sh'leimus LhK al yedei **Targum**=bechinas **tardeimah v'sheinah**, haynu al yedei she'mevar'rin bechinas ha'Targum=bechinas ha'tardeimah; v'al ken az nitzolin mi'mikreh laylah she'ba'tardeimah. V'zeh she'bikesh David (Teh 140:10): **"rosh m'sibai amal s'faseimo y'chaseimo."** **"Rosh m'sibai"**=bechinas (Yech 1:4) **"nogah lo saviv"**=rosh ha'mesov'vim es ha'kedushah=**Targum**. **"Amal s'faseimo y'chaseimo"** — ha'amal v'ha'ra shebo yisbatel. V'al she'ar lashonos ha'amim (=medorah shel 70 kochvin), **"yimotu aleihem gechalim, ki mei'eish yatz'u v'ha'eish tochaleim"** (Yech 15:7). Haynu: bechinas **nogah**=Targum tzerichin she'yis'bareir — she'yipol ha'ra shebo, v'ha'tov shebo yis'bareir v'ya'aleh v'yehiyeh nichlal b'toch ha'kedushah=LhK, she'zehu sh'leimus LhK al yedei Targum. U'she'ar lashonos ha'umos=bechinas **ra gamur**, tzerichin l'chalotam legamrei, bechinas "yimotu aleihem gechalim." V'zeh bechinas **shalhuva d'esha** ha'yoredet b'Erev Shabbos al rosh ha'klipos, she'lo yikalu b'nogah linok me'ha'kedushah. Peirush: ki b'Erev Shabbos, bi'chnisas Shabbos, nikhlal **nogah b'kedushah**, v'azai rotzin gam she'ar ha'klipos ha'tmei'os la'alos el ha'kedushah, v'azai yored shalhuva d'esha al rosham v'noflim l'matah — sod kavanas **rechitzas mayim chamin** b'Erev Shabbos (ayen Kavanos).

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

Beginner: **"When the *tov* of Targum is raised and *lashon ha'kodesh* — through which the world was created — is completed, through this the *power of the letters of lashon ha'kodesh* that exist in every thing in the world is *aroused and enlarged*."** Every *davar* in the world was created via specific letter-combinations of lashon ha'kodesh (Sefer Yetzirah's principle: each creature is *formed by its letters*). When Moshe speaks *lashon ha'kodesh* with full sanctity, he does not merely communicate — he *re-energizes* the creative-letter-power embedded in the very *ma'aseh bereshis* fabric of creation. **"For every davar has within it *several tzirufei osiyos* by which this davar was created — and through shleimus lashon ha'kodesh via lashon Targum, these letter-powers in every davar are aroused and enlarged."** **"And this is (Bamidbar 14:17): 'וְעַתָּה יִגְדַּל נָא כֹּחַ ה' כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר'"** — the pasuk of Moshe's plea to Hashem after the spies' sin. **"*'Lei'mor'* — this is *giluy arayos* (Sanhedrin 56b)"** — the Gemara decodes *lei'mor* as referring to the prohibition of giluy-arayos commanded to the world at Sinai (among the 7 Noachide laws). **"That is — the *bechinas medorah shel shivin kochvin* above — which is the *bechinas ta'avas ni'uf* — that is nullified via *dibbur of lashon ha'kodesh* as above."** The *lei'mor* in the pasuk is Moshe's *proof-citation* of what *dibbur* can achieve: *lei'mor* (the act of speaking) = *giluy-arayos* (the primary instinct broken by holy speech). **"And this is: *'ka'asher dibarta lei'mor'* — according to the dibbur of lashon ha'kodesh, through which arayos is bound and ta'avas ni'uf nullified as above — so too *'yigdal koach Hashem'*: the power of Hashem that is in *ma'aseh bereshis* — meaning the letters that exist in every davar — is enlarged and aroused (Zohar Pinchas 245a)."** The *structural equation*: lashon ha'kodesh dibbur → binds ta'avas ni'uf (medorah shel shivin kochvin) → frees the letter-power in every created thing → *yigdal koach Hashem* in creation. Inversely: speech defiled → ni'uf dominates → creation's letter-power dims → world darkens. *Moshe's prayer is not a rhetorical appeal to Hashem's mercy; it is a declaration that the mechanism of lashon-ha'kodesh-dibbur is itself the reason that koach Hashem can grow in the world.* Hence *ka'asher dibarta* — **as** You spoke = **through** the very *act of lashon-ha'kodesh-dibbur* do You grow. Intermediate: **Tov-of-Targum raised → LhK completed → letters-in-creation aroused (yigdal koach Hashem)**. • Every davar's tzirufei osiyos (by which it was created) are energized by LhK shleimus. • **Bamidbar 14:17** "v'atah yigdal na koach Hashem ka'asher dibarta lei'mor" decoded: - *lei'mor* = giluy arayos (**Sanhedrin 56b**). - = medorah shel shivin kochvin = ta'avas ni'uf, nullified by LhK dibbur. - *Ka'asher dibarta lei'mor*: according to LhK's dibbur binding ni'uf — *so* does yigdal koach Hashem (letters in every created thing, **Zohar Pinchas 245a**). • Structural equation: LhK dibbur → binds ni'uf → letter-power in creation aroused → koach Hashem enlarged. • Moshe's prayer = declaration of the mechanism: koach Hashem grows *through* dibbur itself.

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

Beginner: **"One who arouses the **hisnotzetzus ha'osiyos** in every ma'aseh bereshis — his eating, drinking, pleasures come **only from the sparking of letters** in the food/drink, bechina of **'va'yochal va'yeisht va'yeitav libo'** (Rus 3:7). **'Va'yeitav libo'** = **hisnotzetzus of the letters of Lamed-Bet Elokim** (the **32 Elokim** of ma'aseh bereshis in every davar). **Tov = or** — 'va'yare Elokim es ha'or ki tov' (Bereshis 1:4)."** **"**'Va'yeitav libo'** = **birchas ha'mazon** (Zohar Vayakhel 218a; Midrash Rabbah Rus 5) — eating from **hisnotzetzus ha'osiyos**, for **mazon is blessed via shleimus LhK**, arousing letters in every davar — so essential achilah/shtiyah/ta'anugim must be from there."** Intermediate: **Arousing osiyos-sparks in every davar** → "va'yochal va'yeisht va'yeitav libo" (Rus 3:7): libo=**Lamed-Bet Elokim** of ma'aseh bereshis; "tov=or" (Ber 1:4). Libo=**birchas ha'mazon** (Zohar Vayakhel 218a; Rus Rabbah 5); mazon blessed via shleimus LhK.

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

Beginner: **"And every **chacham pashut** [peirush: one who is a chacham alone, though he is not a tzaddik] can know the letters by which the thing he is eating was created. Because one who knows the koach of **m'sikus u'm'rirus** (sweetness and bitterness), **charifus u'm'lichus** (sharpness and saltiness) — that this softens, that hardens; this enlarges, that diminishes; this contracts, that expands — and one who knows the **chalukas ha'osiyos** (division of letters), that they are divided into **3 Imos (Aleph-Mem-Shin), 7 double, and 12 simple**"** (Sefer Yetzirah 1:2) — **"and knows the letters belonging to each sefirah, and the koach of each sefirah (that this is soft and that is hard, etc.) — then by tasting or seeing any thing, **he knows and understands the tzerufei osiyos** by which that thing was created."** The chacham-pashut's intellectual apparatus: sefirah × letter × quality × taste/smell/shape = the alphabet-recipe of any created thing. **"Because every thing is differentiated in its taste and its smell and its form — all according to the **tzerufei osiyos of LhK** by which HKB"H weighed, in His chochmah and in His ratzon pashut, such-and-such letters to create this thing, and such-and-such other letters to create that thing."** **"And this is the aspect of **chasros v'yeterus v'nekudos** (missing letters, full spellings, and vowel-points) that are in the Torah — for all of it is according to the **mishkal** (precise weight). One subtracts and adds according to the mishkal — one must sometimes subtract or sometimes add a letter or a nekudah to align the mishkal of the koach ha'Shem — all according to His chochmah and His ratzon. Because so desired His chochmah and ratzon yisbarech: that such-and-such letters and nekudos be weighed, and that He create with this koach and these letters and nekudos this thing — so that it will have this taste and this smell and this form; and so He weighed such-and-such other letters and nekudos and created another thing through them, so that it will have another koach and smell and taste and form, according to those letters — and so in every thing in the world."** The Torah's odd spellings (chaser here, malei there) and its vowel-points are the *formulas* for the weight-balances that realize each individual thing in creation. **"And one who is a chacham alone can understand all this in his chochmah — that he knows the letters that are in each thing, as above. But to **feel and take ta'anug only from the tzerufei osiyos** — in the aspect of 'va'yochal va'yeisht' (Yisro's eating before Hashem) — **this is impossible except for one who brought sh'leimus to LhK** — and brought **new hisnotzetzus (illumination) in LhK** of every thing — i.e., in the letters that are in every thing. This one can fulfill 'va'yochal va'yeisht' as above."** The critical distinction: *knowing* the letters is chochmah; *tasting only the letters* is tzaddik-work that requires actually rebuilding LhK itself. **"[Peirush: because through chochmah alone, one can know the letters that are in every thing when one knows all the above — i.e., for example, when he sees a thing whose taste is sweet, and he knows that sweetness's koach is to soften, and he knows from which sefirah this koach of m'sikus and *rikuch* (softening) is drawn — for example from sefiras **chesed** — and he knows which letter of the 22 letters belongs to sefiras chesed — then he knows that that letter is clothed in this thing, and so with everything in the world, as above. But even though he is so great a chacham — knowing all this clearly, knowing the letters in every thing (which requires being a great expert in all chochmas ha'emes = chochmas ha'kabbalah, and in all chochmas ha'teva v'ha'yesodos, as the maskil understands, for it is impossible to know all this except for one who is a very great chacham in Kabbalah and in the other sciences) — even so, it may still be that his eating and drinking and ta'anugim are still from the **body of the thing** and not from the **hisnotzetzus of the letters**. Because to merit that all his ta'anugim be only from the letters in every thing — this is impossible except for one who merited **sh'leimus LhK** — i.e., one who merited to break ta'avas ha'mishgal entirely and to complete LhK — until he brought a new hisnotzetzus in LhK (in the letters within every thing) — this is the tzaddik who grasps this. He precisely merits this — that he feels no ta'anug from any eating or drinking or other ta'anugim of the world, except from the hisnotzetzus of the letters in each thing. Ashrei lo.]"** Rebbe Nachman makes a devastating distinction: the greatest Kabbalist who has never broken the bris-ta'avah still eats the *food*, not the *letters*. Only the tzaddik who completed LhK by defeating ta'avas ha'mishgal can subsist on letters alone. **"And this is the aspect of: **'u'mi'Tziyon yis'adecha'** (Tehillim 20:3) — 'and from Tzion shall He support you.' That your **se'udah** — i.e., the achilah, shtiyah, and all ta'anugim — shall be **'mi'Tziyon ve'siman ha'osiyos'** — from the **marking and sign of the letters** that mark and sign each thing. For the taste and smell and form is the **tziyun v'siman** of the letters that are in this thing."** *Tziyun* = mark/label = the sensory signature through which the underlying letters identify themselves. **"And this: **'yishlach ezrecha mi'kodesh'** (Tehillim 20:3) — 'may He send you help from the sanctuary.' **'Ezrecha'** — this is the aspect of (Bereshis 2:18): **'e'eseh lo ezer k'negdo'** — 'I will make him a helper corresponding to him' — the aspect of **Chavah** — i.e., **LhK** as above. And this: **'mi'kodesh'** — the aspect of LhK (lashon ha'kodesh)."** **"And this: **Y**ishlach **E**zrecha **M**i'kodesh — **sofei teivos ch-sh-ch (חשך, 'choshech')** — i.e., the aspect of **tardeimah**, which is the aspect of **Targum**, for the ikkar sh'leimus LhK is via Targum, as above. And when he has this sh'leimus, through it 'u'mi'Tziyon yis'adecha' as above."** The verse's final letters — the end-letters, the hidden-letters — spell *choshech*: the darkness of the Targum/tardeimah-zone through which LhK is completed. The tzaddik who survives that darkness gets *u'mi'Tziyon yis'adecha* — sustenance straight from the letter-marks on each thing. Intermediate: V'chol **chacham pashut** [peirush, chacham levad af al pi she'eino tzaddik] yachol leida ha'osiyos she'bo nivra ha'davar ha'zeh she'ochel. Ki mi she'yodeia koach m'sikus u'm'rirus, charifus u'm'lichus (zeh m'rachech v'zeh m'kasheh, zeh magdil v'zeh maktin, zeh m'chavetz v'zeh marchiv), v'yodeia **chalukas ha'osiyos** she'nechlakos l'**3 Imos AM"Sh, 7 k'fulos, 12 p'shutos** (Sefer Yetzirah 1:2), v'yodeia ha'osiyos ha'shay'chos l'chol sefirah, v'yodeia koach shel kol sefirah — azai al yedei she'to'em eizeh davar o ro'eh eizeh davar, hu yodeia u'mevin ha'tzerufei osiyos she'bo nivra zeh ha'davar. Ki kol davar nishtaneh b'ta'amo v'reicho v'tmunaso, ha'kol lifi tzerufei osiyos shel LhK she'shakal HKB"H b'chochmaso u'v'rtzono ha'pashut kach v'kach osiyos she'yivra bahem davar zeh. V'zeh bechinas **chasros v'yeterus v'nekudos** she'yesh ba'Torah, she'ha'kol lifi ha'**mishkal** — gor'in u'mosifin lifi ha'mishkal, she'tzarich ligro'a lif'amim o l'hosif lif'amim eizeh os o nekudah k'dei l'chaven ha'mishkal shel koach ha'Shem. U'mi she'hu chacham levad yachol l'havin kol zos b'chochmaso — she'yeida ha'osiyos she'yesh b'chol davar. Aval she'yargish v'yis'aneg rak me'ha'tzerufei osiyos (bechinas "va'yochal va'yeisht"), zeh ee efshar ki im l'mi she'hevi sh'leimus b'LhK, v'hevi hisnotzetzus chadash b'LhK shel kol davar (b'osiyos she'yesh b'chol davar) — zeh yachol l'kayem "va'yochal va'yeisht." [Peirush: al yedei chochmah levad yecholin leida ha'osiyos she'yesh b'chol davar, k'she'yod'in kol ha'na"l (l'mashal ro'eh davar she'ta'amo masok, yodeia she'm'sikus kocho l'rachech, yodeia me'eizeh sefirah nimshach koach zeh — k'gon chesed — v'yodeia eizeh os shay'chah l'sefiras chesed, azai yodeia she'oso ha'os m'lubash b'davar zeh). Af al pi ken yachol lihyos she'achilaso u'shtiyaso v'ta'anugav yihyu adayin mi'guf ha'davar v'lo me'hisnotzetzus ha'osiyos. Ki lizkos she'yihyu kol ta'anugav rak me'ha'osiyos ee efshar ki im k'she'zachah l'sh'leimus LhK, dehaynu k'she'shabar ta'avas ha'mishgal legamrei v'hishlim es LhK, ad she'hevi hisnotzetzus chadash b'LhK — zeh tzaddik she'ochez b'zeh, hu dayka zoche l'zeh she'eino margish shum ta'anug mi'shum davar achilah ushtiyah v'she'ar ta'anugim she'ba'olam, ki im me'hisnotzetzus ha'osiyos, ashrei lo.] V'zeh bechinas (Teh 20:3): **"u'mi'Tziyon yis'adecha"** — she'yihyeh se'udasecha (achilah v'shtiyah v'chol ta'anugim) **mi'Tziyon v'siman ha'osiyos** ha'metzuyanim u'mesumanim b'chol davar, ki ha'ta'am v'ha'reiach v'ha'tmunah=**tziyun v'siman** al ha'osiyos she'yesh b'davar ha'zeh. V'zeh: **"yishlach ezrecha mi'kodesh."** **"Ezrecha"**=bechinas (Ber 2:18) "e'eseh lo ezer"=bechinas Chavah=LhK. "Mi'kodesh"=bechinas LhK. V'zeh **Y**ishlach **E**zrecha **M**i'kodesh=**sofei teivos chet-shin-chaf=חשך**=bechinas **tardeimah**=bechinas Targum, she'ikkar sh'leimus LhK al yedei ha'Targum. U'kshe'yesh lo sh'leimus zeh, al yedei zeh "u'mi'Tziyon yis'adecha."

Beginner: **"ט."** Intermediate: **"ט"** heading.

Beginner: **"One at this madreigah — **'u'mi'Tziyon yis'adecha'** — **his heart shines**. The heart receives from **'shufra d'shufra'** (Zohar Pinchas 216b, 221b) from **L"B Elokim** of ma'aseh bereshis = letters in every davar. Via this sparking, **his face shines**: **'lev sameach yeitav panim'** (Mishlei 15:13). When his face shines with this **hizdakchus**, another can **see his face mirrored in that face** and repent (as above)."** **"**'Panim b'panim diber Hashem imachem'** (Devarim 5:4) — because **dibbur Hashem = shleimus LhK is with you**, face sparkles and **panim b'panim** is possible."** Intermediate: **U'mi'Tziyon yis'adecha → lev shines** from **shufra d'shufra** / **L"B Elokim** (Zohar Pin 216b; 221b) → **panim shine** ("lev sameach yeitav panim," Mishlei 15:13) → **panim b'panim** (Dev 5:4 "diber Hashem imachem"=shleimus LhK).

Beginner: **"This is: **'ad lo havi matkala, lo havi mashgichin apin b'apin'** (Zohar Terumah 176b). **Matkala** = shleimus LhK — called thus because HKBH weighed (sakal) letters: **'la'asos la'ru'ach mishkal'** (Iyov 28:25) — weighing how many letters to each davar (per taste/smell/form per His ratzon)."** **"Before LhK was complete — **'lo havi mashgichin apin b'apin'** — no panim-b'panim, because illuminated faces (mirror) require **matkala = shleimus LhK**. And ikar panim b'panim = via **'diber Hashem imachem'** (as above)."** **"**Matkala** itself = shleimus LhK via Targum = **nogah**, also called **tikla** (as known)."** Intermediate: **"Ad lo havi matkala"** = shleimus LhK ("la'asos la'ru'ach mishkal," Iyov 28:25 — weighed letters). Before completion → no panim b'panim (requires matkala). Matkala via Targum=nogah=tikla.

Beginner: **"And this is the **chiluk** (distinction) between one who hears from the mouth of the **Rav**, or from the mouth of the **talmid**, or from the **sefer**."** The same Torah-content, delivered through three channels, has three qualitatively different impacts. The Rebbe's explanation begins with a startling cosmology: **"Because the **tzaddikim** are **'giborei koach osei d'varo'** (Tehillim 103:20) — 'mighty of strength, who perform His word' — for they **do and build** the **dibbur** of HKB"H — i.e., **LhK** — which is the [language] in which the world was created — in the aspect of **'nimlach b'nishmoseihem shel tzaddikim u'vara es ha'olam'** (Bereshis Rabbah 8) — 'He consulted with the souls of the tzaddikim and created the world.' Because by means of the **sha'ashu'im** (delight) that HKB"H foresaw He would receive from the neshamos of the tzaddikim — by this: **'bi'dvar Hashem shamayim na'asu, u'v'ruach piv kol tz'va'am'** (Tehillim 33:6) — 'by the word of Hashem the heavens were made, and by the breath of His mouth all their host.' I.e., **the dibbur of LhK (with which the world was created) was made** — because the tzaddikim are in the aspect of **'osei d'varo'** — they **make the dibbur** of HKB"H, so that He could speak and create the world. And all this was **before the bri'ah**."** The radical claim: LhK — the very *mouth* through which Hashem spoke creation — was itself built by the tzaddikim's anticipated sha'ashu'im. They weren't created by the dibbur; the dibbur was made *because of them*. **"Even now, when tzaddikim wish to hear some dibbur from HKB"H, they **first make the dibbur and build it** — i.e., through their ma'asim tovim they merit to hear dibburim from HKB"H — and it turns out that these dibburim were formed and built by means of them."** The primordial pattern repeats per utterance: every fresh dibbur the tzaddik receives was first *constructed by him* through his ma'asim tovim, and only then *spoken back to him* by Hashem. **"And this is the aspect of (Tehillim 103:20): **'osei d'varo li'shmo'a b'kol d'varo'** — 'who perform His word, to hear the voice of His word.' When they wish to hear a dibbur from HKB"H, they **first do the dibbur** — in the aspect of 'osei d'varo' — and afterwards they **hear** that very dibbur from HKB"H — in the aspect of 'li'shmo'a b'kol d'varo' — because in that dibbur HKB"H speaks with them."** The verse's two halves are sequential: *first* the tzaddik performs (builds) the dibbur, *then* he hears it from Hashem — and what he hears is exactly what he built. Intermediate: V'zehu ha'chiluk bein ha'shomei'a mi'pi ha'**Rav**, o mi'pi ha'**talmid**, o mi'pi ha'**sefer**. Ki ha'**tzaddikim** hen **"giborei koach osei d'varo"** (Teh 103:20), she'hen **osim u'vonim** es ha'**dibbur** shel HKB"H=**LhK** she'bo nivra ha'olam, bechinas **"nimlach b'nishmoseihem shel tzaddikim u'vara es ha'olam"** (B"R 8). Ki al yedei ha'**sha'ashu'im** she'ra'ah HKB"H she'yekabel mi'nishmoseihem shel tzaddikim, al yedei zeh **"bi'dvar Hashem shamayim na'asu u'v'ruach piv kol tz'va'am"** (Teh 33:6) — she'na'asah ha'dibbur shel LhK she'bo nivra ha'olam. Ki ha'tzaddikim b'bechinas **"osei d'varo"** — she'osim ha'dibbur shel HKB"H she'yidaber v'yivra es ha'olam. V'chol zeh haysah kodem ha'bri'ah. Gam achshav, k'she'rotzim ha'tzaddikim lishmo'a eizeh dibbur me'HKB"H, hen **osim t'chilah es ha'dibbur u'vonim oso** — haynu al yedei ma'aseihem ha'tovim zochim lishmo'a dibburim me'HKB"H. Nimtza, she'elu ha'dibburim nishkavu v'nivnu al yedeihem. V'zeh bechinas (Teh 103:20): **"osei d'varo li'shmo'a b'kol d'varo"** — k'she'rotzim lishmo'a dibbur me'HKB"H, hen osim t'chilah es ha'dibbur (bechinas "osei d'varo"), v'achar kach shom'im oso ha'dibbur me'HKB"H (bechinas "li'shmo'a b'kol d'varo"), ki b'zeh ha'dibbur HKB"H m'daber imam.

Beginner: **"And the **sh'leimus ha'dibbur of LhK is dependent on yirah** — in the aspect of **'asa'ah k'otzar'** ('He made it like a treasury,' brought earlier in the teaching). And **'yirah tolya ba'udnin'** (Tikkun 70) — 'yirah hangs upon the ears.'"** The chain: dibbur-sh'leimus ← yirah ← ears. The ear is the organ where yirah is physiologically deposited, and yirah is the structural condition of LhK-dibbur completeness. **"It turns out: when the **tzaddik** hears the dibbur of Torah from the mouth of HKB"H [as the previous segment established], the dibbur has **sh'leimus** — because the dibbur depends on yirah, and he hears the dibbur in the aspect of **'li'shmo'a b'kol d'varo'** (Tehillim 103:20, the second half of the osei-d'varo verse)."** The *li'shmo'a* movement — the actual reception through the ear — is what activates the yirah-udnin chain and seals the dibbur in its completeness. **"It turns out: **one who hears from His mouth itself** receives the dibbur of LhK in **sh'leimus** — i.e., in yirah — because this LhK-dibbur has sh'leimus on account of the aspect of 'li'shmo'a b'kol d'varo' (direct reception), for the sh'leimus of the dibbur depends on yirah, and yirah depends on the ears, as above."** Direct reception from Hashem is the primary case: the full yirah-udnin-dibbur-sh'leimus circuit is intact. **"But **one who hears from the mouth of another** — he is **far from this sh'leimus** — because it has already **descended from its madreigah**."** Mediated transmission — hearing Torah from the tzaddik rather than directly from Hashem — is not invalid, but the yirah-depth has necessarily dropped one level because the dibbur has passed through an intermediate mouth. This frames the entire three-tier chain of segment 24: Rav (directly receiving, full sh'leimus) > talmid (one step removed) > sefer (fully mediated, the most removed). The ear-yirah-LhK-sh'leimus chain is intact only at its source. Intermediate: V'**sh'leimus ha'dibbur shel LhK tolya b'yirah**, bechinas **"asa'ah k'otzar"** (l'eil); v'**"yirah tolya ba'udnin"** (Tik 70). Nimtza k'she'ha'tzaddik shomei'a ha'dibbur shel Torah mi'pi HKB"H, yesh la'dibbur **sh'leimus**, ki ha'dibbur taluy b'yirah, v'hu shomei'a ha'dibbur bechinas **"li'shmo'a b'kol d'varo"** (Teh 103:20). Nimtza: mi she'shomei'a mi'piv b'atzmo, mekabel dibbur LhK bi'sh'leimus, haynu b'yirah, ki zeh ha'LhK yesh lo sh'leimus me'chamas bechinas "li'shmo'a b'kol d'varo," ki sh'leimus ha'dibbur tolya b'yirah, v'ha'yirah tolya ba'udnin. Aval mi she'shomei'a **mi'pi acher** hu rachok mi'zeh ha'sh'leimus, ki k'var yarad mi'madreigaso.

Beginner: **"**'Hashem, shama'ti shim'acha, ya'reisi'** (Chavakuk 3:2) — when the shemi'ah is from **Hashem Himself** (bechina of 'osei d'varo li'shmo'a b'kol d'varo'). **'Shim'acha'** = hearing from You Yourself = ya'reisi — because ikar yirah bi'udnin, and then LhK has shleimus."** **"**'Hashem pa'al'cha b'kerev shanim, chayehu'** (ibid.). **Chayehu** — Rashi: 'o'r'reihu' ('arouse it') → pa'al'cha = koach ma'aseh bereshis aroused. **'B'kerev shanim'** — al tikrei shanim ela **shnayim** (Sotah 49) = **shnayim mikra** = LhK. Via shleimus LhK (via yirah-udnin) — koach ma'aseh bereshis is aroused."** **"Rashi on 'Tefilah l'Chavakuk al shigyonos' = **k'sargumo** — because essential shleimus LhK is via Targum. **Al shigyonos** = **shoggeg** = bechina of Targum = Etz ha'Da'as tov+ra — **shogeg** has both (action ra, intent tov)."** Intermediate: **"Hashem shama'ti shim'acha, ya'reisi"** (Chav 3:2): hearing from HKBH Himself → yirah (udnin). **"Pa'al'cha b'kerev shanim, chayehu"** (Rashi: o'r'reihu): shanim→**shnayim** (Sot 49)=LhK → arouse ma'aseh bereshis. **Al shigyonos=k'sargumo**=shogeg (tov+ra=Targum/Etz ha'Da'as).

Beginner: **"(Hashmatos shayach l'Torah ha'zos)"** — 'Supplements belonging to this Torah.' Intermediate: **"Hashmatos"** — supplements.

Beginner: **"Chiluk between learning in a sefer and hearing from chacham is even greater: **sefer is only zikaron**, as **'k'sov zos zikaron ba'sefer'** (Shemos 17:14). Zikaron is via **koach ha'medameh** — even a behemah has zikaron, as we see: a beast remembers where a dog bit it and flees. Therefore Chazal: **'devarim she'be'al peh, i atah rasha'i l'omram bi'chsav'** (Gittin 60b). There are deep matters here: the verse 'k'sov zos zikaron ba'sefer' applies specifically to **Torah she'bi'chsav** which **must** be written. [All this I heard from his holy mouth while writing this Torah before him, but he did not explain this matter fully.]"** Intermediate: Book=**only zikaron** (Shem 17:14) via **koach ha'medameh** (even behemah has); Chazal "devarim she'be'al peh — bi'chsav" (Git 60b). "K'sov zos zikaron" applies to **TShBK**. R"N: "heard from him, didn't explain fully."

Beginner: **"And this is the **sod** (secret) of what Chazal said (Sanhedrin 38b): **'Adam ha'Rishon mashuch b'orlaso hayah'** — 'Adam ha'Rishon was drawn in his foreskin' — and **'Adam ha'Rishon bi'lshon Arami siper'** — 'Adam ha'Rishon spoke in Aramaic.' And **understand this deeply**, for by means of **lashon Aramis — which is lashon Targum** — the **orlah** (which is **ra ha'kolel** — the inclusive evil) **drew and suckled from LhK, from bris kodesh**, as above — see there carefully."** Two surface-statements about Adam, seemingly unrelated — his unbroken foreskin and his Aramaic speech — are actually **one mechanism**. The orlah (pgam ha'bris) *suckles through Aramaic (Targum)*. **"Because the **ikkar pgam ha'bris** — which is **ra ha'kolel** — the aspect of the **lashonos of the umos** — their suckling is through **lashon Targum** — which is the aspect of **nogah** — by which they rise to suckle from LhK, from bris kodesh — as above. For the ikkar **matkela v'nisayon v'ha'bechirah** (the scales, the test, and the choice) is in the aspect of **nogah** — which is the aspect of **Targum** — because **nogah is called 'tikla'** (scales) as above."** *Matkela* / *tikla* — the cosmic scales of nisayon-bechirah — are located precisely in the nogah/Targum zone. This is where the test of moral choice happens; this is where ra kolel (generic evil) can try to suckle from LhK; this is also where the tzaddik does the sifting work. **"And this: **'Adam ha'Rishon mashuch b'orlaso hayah'; 'Adam ha'Rishon bi'lshon Arami siper'** — **'ha bi'ha talya'** — 'this depends on this.' For the **ikkar pgam ha'bris** (the aspect of **mashuch b'orlaso**) is **drawn through lashon Aramis — which is lashon Targum** — when one does not raise it to LhK, as above."** The two Chazal-statements are not redundant or unrelated — they are the **same diagnosis** in two registers: bris-register (mashuch b'orlaso) and lashon-register (bi'lshon Arami siper). The orlah Adam was *drawn* in is identical with the Targum he was *speaking*. Adam's primordial pgam, before the Targum was raised into LhK, was nothing other than the fact that his bris-channel and his lashon-channel were both stuck in the uncleansed nogah zone. Intermediate: V'zeh **sod** Chaza"l (San 38b): **"Adam ha'Rishon mashuch b'orlaso hayah"**; **"Adam ha'Rishon bi'lshon Arami siper."** V'haven me'od, ki al yedei **lashon Aramis=lashon Targum**, mashchah v'yank'ah ha'**orlah** (=ra ha'kolel) mi'LhK, mi'**bris kodesh**. Ki ikkar **pgam ha'bris**=ra ha'kolel=bechinas lashonos ha'amim, yenikasam al yedei **lashon Targum**=bechinas **nogah**, she'al yedei zeh hen olim linok mi'LhK, mi'bris kodesh. Ki ikkar **ha'matkela v'ha'nisayon v'ha'bechirah** bi'bechinas nogah=bechinas Targum, ki nogah nikra "tikla." V'zehu: "Adam ha'Rishon mashuch b'orlaso hayah"; "Adam ha'Rishon bi'lshon Arami siper" — **ha bi'ha talya**. Ki ikkar pgam ha'bris (bechinas mashuch b'orlaso) nimshach al yedei lashon Aramis=lashon Targum, k'she'ein ma'alin oso l'LhK.

Beginner: **"'Osei d'varo li'shmo'a b'kol d'varo'** — that the tzaddik **makes the dibbur**, etc., as above. **And when LhK comes from above, it is still **chaser tikkun** (lacking rectification)** — because one must still **raise the tov from the Targum**."** The radical claim: LhK descending from above is not yet complete; its *completion* happens only when it interacts with Targum below and the tov is extracted. **"And this is the **sod kavanas milah** — as brought in the Midrash (Bereshis Rabbah 11) the **she'eilas ha'minin** (question of the heretics) regarding mitzvas milah: **How can HKB"H create a thing that **chaser tikkun**?** (If circumcision perfects the human, then Hashem created him imperfect!)"** **"But it is for this kavanah — as above — that **LhK — which is the aspect of **tikkun ha'bris** coming from above — is still **chaser tikkun**, and its ikkar tikkun is **below in this world** — by means of **our raising the tov of Targum and completing LhK**. Because the ikkar tikkun of all things is perfected **specifically below in this world** — which is the aspect of sh'leimus LhK via Targum — for even though LhK comes from above, nonetheless it has no sh'leimus except through lashon Targum — which is the aspect of **Etz ha'Da'as Tov va'Ra** — i.e., by **clarifying the tov of Targum** (the tov of Etz ha'Da'as) — for by this specifically is LhK completed."** Above, LhK is raw kedushah descending; below, the tzaddik meets it with Targum and performs the extractive sifting — and only *then* is LhK whole. **"And this is the aspect explained there in the Midrash — the answer to the minin's question about milah: **how can HKB"H create something chaser tikkun** — that they answered: **every davar needs tikkun**: **'ha'tarmusin tzerichin l'vashel'** (lupine beans need cooking), etc.; **af ha'adam tzarich tikkun** (also the human being needs tikkun), etc. — see there."** Chazal's cooking-lupines answer is now revealed to be the theological principle: **"I.e., as above — HaShem yisbarech created all of bri'ah **for the sake of the human ba'al bechirah** — who specifically **fixes all things** by means of **clarifying the tov of Etz ha'Da'as** — by which he completes and fixes all things in the world. And therefore one must perform **tikkun ha'milah** — the aspect of **tikkun ha'bris** — specifically in this world — which is the aspect of sh'leimus LhK via Targum specifically — for the LhK coming from above has no sh'leimus when it comes from above — except by means of **we completing it** via **clarifying the tov of Targum** — for then specifically LhK is completed."** **"And this: **chashmal** — **'chash mal'** (silent; then spoke)"** (Chagigah 13b on Yechezkel 1) — **"the aspect of **milah**; and **'mal' = gematria 70** — the aspect of the **medorah of 70 kochvin** mentioned above, which is **prattled, cut off, and nullified** by means of **mitzvas milah** — which is the aspect of tikkun ha'bris as above — see the Kavanos and understand."** *Chash-mal*: the mystical name of the chashmal that Yechezkel saw is decoded as **chash** (silent — preparation) **+ mal** (cut — the milah-act). And *mal* = 70 = the exact number of umos-kochvin that the bris-cut severs. Every bris milah is a cosmic *mal* — a 70-fold slicing-away of the medorah-klipah so that LhK below can complete LhK above. Intermediate: **"Osei d'varo li'shmo'a b'kol d'varo"** — ha'tzaddik oseh ha'dibbur, k'kodem. U'kshe'ha'LhK ba mi'l'ma'alah, adayin hu **chaser tikkun**, ki adayin tzarich l'ha'alos ha'tov min ha'Targum. V'zehu **sod kavanas milah**, k'ka'muva b'Midrash (B"R 11) she'eilas ha'minin al mitzvas milah: eich yivra HKB"H davar ha'**chaser tikkun**? Ach hu al kavanah zo: she'ha'LhK (bechinas tikkun ha'bris ha'ba mi'l'ma'alah) adayin chaser tikkun, v'ikkar tikkuno l'matah b'olam ha'zeh al yedei she'anu ma'alin ha'tov she'baTargum u'mashlimin es ha'LhK. Ki ikkar ha'tikkun shel kol ha'devarim nishlam l'matah b'olam ha'zeh dayka, she'zehu bechinas sh'leimus LhK al yedei Targum, she'af she'ha'LhK ba mi'l'ma'alah, af al pi chen ein lo sh'leimus ki im al yedei lashon Targum=bechinas Etz ha'Da'as Tov va'Ra, haynu al yedei she'mevar'rin ha'tov she'baTargum=ha'tov she'b'Etz ha'Da'as, she'al yedei zeh dayka nishlam ha'LhK. V'zehu bechinas mah she'mevo'ar sham b'Midrash, ha'tirutz al she'eilas ha'minin b'inyan mitzvas milah: eich yivra HKB"H davar chaser tikkun — she'heshivu sham: kol davar tzarich tikkun — **ha'tarmusin tzerichin l'vashel**, etc.; **af ha'adam tzarich tikkun**. Haynu k'na"l, she'HaShem bara kol ha'bri'ah bishvil ha'adam ba'al bechirah, she'hu dayka y'takein kol ha'devarim al yedei birur ha'tov she'b'Etz ha'Da'as. V'al ken tzerichin l'takein tikkun ha'milah=bechinas tikkun ha'bris b'olam ha'zeh dayka, she'zehu bechinas sh'leimus LhK al yedei Targum. V'zehu **chashmal — chash mal** (Chag 13b): bechinas **milah**; u'**"mal" gematria 70** — bechinas medorah shel 70 kochvin, she'nismalel v'nechtach v'nisbatel al yedei mitzvas milah=bechinas tikkun ha'bris (ayen Kavanos v'haven).

Beginner: **"Raising the **tov of Targum** is via **tikkun ha'shegagos** — rectifying all shogeg sins. Tehillim 7:1: **'shigayon l'David'** — Targum: **'tirgumah d'odiyasa l'David'**"** — i.e., Targum = odiyasa (confession over shogeg). Intermediate: **Raising tov Targum = tikkun shegagos** (Teh 7:1 "shigayon l'David," Tg "tirgumah d'odiyasa").

Beginner: **"And one who has **sh'leimus LhK** knows to **interpret dreams in tardeimah** like **Yosef** — as explained there."** The opening claim that will now be mechanically explained: **"Because the dreams are according to the **foods one eats**, as brought — for in every thing there are letters, as above — and when one lies down and sleeps, the **eidim (vapors)** from the foods he ate **rise to the mo'ach** (brain), and the **letters within them combine (nitztar'fin)**, and from this is made the dream."** A striking mechanical cosmology: **"It turns out that when a person eats — if he had eaten the second spoonful before the first, another dream would have appeared to him. Because in every thing there are other letters — and if he had eaten this spoonful first, the letters would have combined in other tzerufim, and another dream would have appeared to him."** Every mouthful's letters go up in vapors; the *order* of ingestion determines the *order* of tzeruf; the tzeruf-sequence authors the dream. **"And one who has **sh'leimus LhK** **knows the letters that are in every thing** as above — therefore he can **interpret dreams** as above."** Yosef doesn't decode dreams by mystical intuition — he decodes them by **reverse-engineering the letter-vapors that constructed them**, because he knows the LhK-letters in every davar. Given the dream, he can read back to the foods, and from the foods to the meaning. **"And understand well how now is explained well the matter of **pisron chalomos** (dream-interpretation) through sh'leimus LhK — through what is written there afterwards, that through sh'leimus LhK **the hisnotzetzus ha'osiyos** (the sparkling of the letters) in every thing is illuminated — for through the hisnotzetzus ha'osiyos that is in all the foods (from which the dreams are made), through this the tzaddik — the aspect of **Yosef** — knows to **interpret dreams in tardeimah** as above."** The two earlier pieces finally lock together: (a) the chacham-pashut knows letters in food *in principle*, but only the tzaddik with sh'leimus LhK has the letters actually *glowing* in every food; (b) dreams are built from eaten-food-letter-vapors. Therefore only the tzaddik with sh'leimus LhK — whose inner chamber is lit by the very letters that composed the dreamer's dinner — can pasher chalmin. Yosef's dream-interpretation is nothing more and nothing less than *reading the glow-letters he already sees in everything*. Intermediate: U'mi she'yesh lo sh'leimus LhK, yodeia **l'pasher chalmin** she'ba'tardeimah k'mo Yosef (k'muva sham). Ki ha'chalomos hen **lifi ha'ma'achalim** she'ochel, ka'muva, ki b'chol davar yesh osiyos. U'k'she'shochev v'yashen, olim ha'**eidim** me'ha'ma'achalim she'achal, v'olim la'**mo'ach**, v'**nitztar'fin ha'osiyos** she'yesh bahem, u'mi'zeh na'aseh ha'chalom. Nimtza, k'she'adam ochel, im hayah ochel ha'kaf ha'sheni kodem ha'rishon, hayah misra'eh lo chalom acher, ki b'chol davar yesh osiyos acherim — v'ilu hayah ochel zeh ha'kaf t'chilah, hayu nitztar'fin ha'osiyos b'tzerufim acherim v'hayah misra'eh lo chalom acher. U'mi she'yesh lo sh'leimus LhK, hu yodeia ha'osiyos she'yesh b'chol davar, v'al ken hu yachol **l'pasher chalmin**. V'haven heitev eich atah mevo'ar heitev inyan pisron chalomos al yedei sh'leimus LhK, al yedei mah she'kasav sham achar kach, she'al yedei sh'leimus LhK me'irin **hisnotzetzus ha'osiyos** she'yesh b'chol davar — ki al yedei hisnotzetzus ha'osiyos she'yesh b'chol ha'ma'achalim she'mehem ha'chalomos, al yedei zeh ha'**tzaddik** (bechinas **Yosef**) yodeia l'pasher chalmin she'ba'tardeimah.

Beginner: **"(This we found of this ma'amar from Rabbeinu's own handwriting:)"** Intermediate: **R"N**: found in Rabbeinu's own ms.

Beginner: **"'Yishlach ezrecha mi'kodesh'** etc. — re-summary of the greatness of LhK: **'la'zos yikarei ishah... lashon nofel al lashon; mi'kan she'nivra ha'olam bi'lashon ha'kodesh'**. **Ishah = LhK** with which world was created. **Chavah = lashon of dibbur** — 'lailah l'lailah yechaveh da'as.' **'La'zos yikarei ishah'** — dibbur is called **'zos'** ('v'zos asher diber lahem avihem,' Bereshis 49:28). Via LhK we are elevated above all tongues. **'Lashon nofel al lashon'** — all tongues fall before LhK, and none... **(ad kan matzanu)** — until here is what we found. End. Intermediate: Re-statement of the opening of the Torah, found in Rabbeinu's own ms — LhK=ishah=Chavah=world's language; 'lashon nofel al lashon'; ends abruptly at **'v'ein...'** (cut off). [Perek Tinyana of Sifra d'Tzni'usa = expounded in Torah 2 — *Emor el ha'Kohanim*.]