Running Commentary on Torah 21 — Atika Tamir v-Satim

Beginner: **Framing citation — Sifra d-Tzni'usa, perek 4**: ***'Atika tamir v-satim, Zeir Anpin isgalya v-lo isgalya'*** — *'the Ancient One is hidden and concealed; Zeir Anpin is revealed and not-revealed.'* (Zohar Terumah 176b onward — the *Sifra d-Tzni'usa* is the dense foundational kabbalistic text that the Arizal's whole Etz Chayim unpacks). Rabbeinu's Torah 21 will decode this opening line in seg 22 as the relationship between ***makifim*** (= Atika = hidden) and ***p-nimi + makif within each attainable sechel*** (= Zeir Anpin = revealed-and-not-revealed simultaneously). Intermediate: **Framing citation** — Sifra d-Tzni'usa perek 4: 'Atika tamir v-satim, Z"A isgalya v-lo isgalya' (Zohar Terumah 176b+). Decoded at seg 22: Atika=makifim; Z"A=attainable sechel with internal p-nimi+makif.

Beginner: **Opening phrase restated**: ***'Atika tamir v-satim, v-chu'*** — *'the Ancient One hidden and concealed, etc.'* The mini-header that keys the whole Torah to the Sifra d-Tzni'usa's perek 4 framework. Intermediate: Mini-header echoing seg 1: key phrase that the Torah will decode.

Beginner: **Aggadic anchor — *B-ha'aloscha es ha-neiros***. **Bamidbar 8:2**: ***'b-ha-aloscha es ha-neiros, el mul p-nei ha-menorah ya'iru shiv'as ha-neiros'*** — *'when you cause the lamps to ascend, they shall shine *toward the face of the menorah* — seven lamps*. **Rashi**: ***'she-t-hei shalheves olah me-eileha'*** — *'that the flame shall rise on its own'* (the kohen lights the wick, then removes his hand — the flame must rise independently). **Rabbeinu's key chidush**: the *shalheves olah me-eileha* = the sechel rising on its own = the *makif* being absorbed into *p-nimi* via the seven openings of the face (= seven neiros of the menorah, seg 7). The whole Torah structurally mirrors this image: 7 'neiros-of-the-face' ignited from below, producing an autonomous 'shalheves' of makif-sechel above. Intermediate: **Aggadic anchor** — **Bam 8:2** 'b-ha-aloscha... mul p-nei ha-menorah'; **Rashi**: 'she-t-hei shalheves olah me-eileha'. Key: 7 neiros=7 openings of face; shalheves=makif-sechel rising via the 7 p-sihos.

Beginner: **Ois א marker** (א). Intermediate: **Ois א** heading.

Beginner: **Ois א — *Two kinds of sechel: achor (by hakdamos) vs kedem/panim (by shefa Eloki); hislahavus-lev as thermometer***. **Anchor — Tehillim 139:5**: ***'achor va-kedem tzartani'***. **Achor-sechel**: ***yesh sechel she-ha-adam masig oso al yedei hakdamos rabos*** — *attained through many premises/deductions*; ***m-chuneh b-shem 'achor'***. **Kedem/panim-sechel**: ***yesh sechel she-ba la-adam b-lo shum hakdamah, ela al yedei shefa Eloki*** — *arrives with no prior premises, by divine inflow directly*. **The hislahavus-mechanism**: ***v-his-lahavus ha-lev nolad me-chamas tnu'as ha-sechel, ki teva ha-tnu'os she-molid chom*** — *enthusiasm-of-heart is born from motion-of-sechel; motion generates heat*. ***U-l-fi m-hirus tnu'as ha-sechel, kein molid chom ba-lev***. **Conclusion**: ***al yedei shefa Eloki, she-ha-sechel nishpa la-adam b-m-hirus, al yedei zos ha-m-hirus shalheves ha-lev olah tamid me-eileha*** — *via shefa Eloki, sechel flows instantly; via this speed, the flame-of-lev rises *on its own* continually* (= Rashi-image of seg 3). Intermediate: **Ois א** — 2 sechels (**Teh 139:5** 'achor va-kedem'): (1) **achor**=by hakdamos; (2) **kedem/panim**=by shefa Eloki. **Hislahavus-lev**=motion-of-sechel-generates-heat; m-hirus of inflow → autonomous shalheves (seg 3).

Beginner: **Ois ב marker** (ב). Intermediate: **Ois ב** heading.

Beginner: **Ois ב — *Seven openings of the face as gateway; four verse-anchors***. ***Aval l-hagi'a li-bechinas shefa Eloki, iy efshar lavo la-zeh, ela she-y-kadesh es piv v-chotmo v-einav v-oznav*** — *to reach shefa-Eloki, must sanctify *peh, chotem, einayim, oznayim***. ***V-hein hein m-irin lo shefa Eloki***. **Four sanctifications**: **(1) Peh** — ***yishmor es atzmo mi-l-hotzi sheker mi-piv***. **(2) Chotem = yiras shamayim** — **Yeshayahu 11:3**: ***'v-hericho b-yiras Hashem'*** (mashiach 'smells with yiras-Hashem'). **(3) Oznayim = emunas chachamim** — **Mishlei 22:17**: ***'sh-ma divrei chachamim'***. **(4) Einayim** — ***v-ya'atzim einav me-r-os b-ra***. **All four connect to mo'ach**: ***hein m-orerin es ha-mo'ach she-yihyeh bi-bechinas 'kedem,' bi-bechinas 'panim'***. **Four verse-anchors (each opening's rosh-chochmah pasuk)**: **Peh**: ***'rosh d-varcha emes'*** (**Tehillim 119:160**). **Chotem**: ***'reishis chochmah yiras Hashem'*** (**Tehillim 111:10**). **Oznayim**: ***'hochach l-chacham v-ye-ehavecha'*** (**Mishlei 9:8**). **The 7-neiros connection**: **2 eyes + 2 ears + 2 nostrils + 1 mouth = 7 openings** = the 7 neiros of the menorah (b-ha'aloscha) lighting p-nei ha-menorah via shalheves-olah-me-eileha. Intermediate: **Ois ב** — 4 sanctifications = gateway: (1) **peh** (no sheker; **Teh 119:160**); (2) **chotem** (yiras shamayim; **Yesh 11:3** + **Teh 111:10**); (3) **oznayim** (emunas chachamim; **Mishlei 22:17** + **Mishlei 9:8**); (4) **einayim** (shut). All→mo'ach→kedem/panim mode. **2+2+2+1=7 openings=7 neiros** (seg 3).

Beginner: **Ois ג marker** (ג). Intermediate: **Ois ג** heading.

Beginner: **Ois ג — *Sukkah = ruach ha-kodesh = shefa Eloki via 7 ananei-kavod; 'ein m-sachchim ela b-davar she-ein m-kabel tum'ah'***. ***V-shefa Eloki hi bechinas sukkah, ki sukkah hu bechinas 'she-sachah b-ruach ha-kodesh'*** (**Megillah 14a**; 13a on 'avi sucho' — *'the father of the hut' = Shmuel's ancestor 'who *sachah* (gazed prophetically) through ruach-ha-kodesh'*; Vayikra Rabbah 1:3: ***'avi sucho = avi ha-neviim she-sachu b-ruach ha-kodesh'***). ***Ruach ha-kodesh hu shefa Eloki***. **Sukkah via 7 ananim**: ***v-sukkah ha-zos hi ba al yedei shiv'ah ananim, heinu bechinas shiv'as ha-neiros, she-al y-dam ha-adam masig p-nei ha-menorah, heinu sukkah, heinu shefa Eloki*** — *sukkah (of the midbar) formed from the *seven ananei-kavod* = 7 neiros → attain p-nei ha-menorah*. **Ruach=chochmah**: ***v-ruach ha-kodesh nikra al shem ha-chochmah, she-hi 'ruach chochmah' ha-ba mi-kadosh*** (Zohar Acharei 61b). **Sukkah halachah — Sukkah 11b/12a**: ***minayin she-ein m-sachchin ela b-davar she-ein m-kabel tum'ah u-v-davar she-gidulo min ha-aretz? She-ne-emar 'v-eid ya'aleh min ha-aretz'*** (**Bereshis 2:6**) ***— mah eid hu davar she-ein m-kabel tum'ah v-ein gidulo ela min ha-aretz***. **The 'eid'=the shiv'ah ananim**: ***v-eid — hein hein elu ha-ananim, v-hein bechinas kadosh, v-g-deilin min ha-aretz, v-einam m-kablim tum'ah***. The sukkah-halachah itself encodes the shefa-Eloki mechanism. Intermediate: **Ois ג** — Shefa Eloki = **sukkah** = **ruach ha-kodesh** (**Meg 14a/13a** 'avi sucho=avi ha-neviim she-sachu b-ruach ha-kodesh'; VR 1:3). Sukkah via **7 ananei-kavod** = 7 neiros → p-nei ha-menorah. Ruach=chochmah from kadosh (Zohar Acharei 61b). **Sukkah halachah** (**Sukkah 11b-12a** on **Ber 2:6** 'v-eid ya'aleh'): ananim = 'eid' (kodesh + gadeil + lo-m-kabel-tum'ah).

Beginner: **Ois ד — *Sukkah/ruach-ha-kodesh/shefa-Eloki = makif — too vast for mo'ach to contain***. ***V-sukkah ha-nal hu bechinas makifim, she-ha-sechel ha-zeh hu gadol ad li-m-od, ad she-ein ha-mo'ach yachol l-savlo v-ein nichnas ba-mo'ach, ela hu makif es ha-rosh*** — *this sechel is *so vast* the mo'ach cannot bear it; rather it *encompasses the head from outside***. **Empirical example — the m-vuchos**: ***kmo kamah m-vuchos she-anu n-vuchim ba-hem, kmo ha-y-di'ah v-ha-b-chirah, she-ein mo'ach enoshi yachol l-havin es ha-y-di'ah ha-zos*** — *e.g. the *y-di'ah-u-v-chirah* paradox — Divine foreknowledge vs human free-will — unresolvable by human mo'ach*. ***V-ha-sechel ha-zeh hu bechinas makif, she-ein nichnas bi-p-nimiyus ha-mo'ach, ki im makif oso mi-b-chutz, v-ha-sechel ha-p-nimi m-kabel chiyuso me-ha-makif*** — *human p-nimi-sechel receives chiyus *precisely from the unreachable makif*. Intermediate: **Ois ד** — Sukkah/RuChK/shefa = **makif**. Too vast for mo'ach → encompasses head. Example: **y-di'ah-u-v-chirah** paradox. P-nimi-sechel receives chiyus *from* unreachable makif.

Beginner: **Bechirah-chidush: free-will exists *precisely because* y-di'ah-u-v-chirah is makif; l-asid → makif enters p-nimi → 'atroseihem b-rasheihem' → bechirah ends***. ***V-da, she-zeh ikar ko'ach ha-bechirah*** — *this (the *un-resolvability* of seg 10) *is* the power of bechirah*. ***Kol zman she-ha-sechel ein kol kach gadol l-havin ha-y-di'ah v-ha-b-chirah, azai ko'ach ha-bechirah al m-komo***. ***Aval k-she-yikaneis ha-makif ha-zeh l-fnim... az yisbatel ha-bechirah*** — *when makif enters p-nimi, the human sechel is so magnified that 'y-di'ah-u-v-chirah' is revealed → bechirah nullified*. ***Yatza mi-geder ha-enoshi v-yisaleh l-geder malach*** — *exits enosh-category to malach-category; malach has no bechirah*. **Berachos 17a**: ***'tzadikim yoshvin v-atroseihem b-rasheihem, v-neh-enin mi-ziv ha-Shechinah'***. ***'Al rasheihem' ha-tzarich lomar, ki l-asid yisbatel ha-bechirah*** — *'on-their-heads' one would expect, but Chazal wrote **'b-rasheihem' — *within* their heads* — the makif (atarot/crowns) enters *within* = makif→p-nimi = bechirah ends*. ***V-zeh 'tzadikim yoshvin', she-ha-yeshivah moreh al he'eder ha-bechirah*** — *'sitting' denotes no-bechirah*; ***kmo 'yoshev ba-shamayim' (Tehillim 2:4), she-moreh al he'eder ha-hishtanus*** — *like 'He Who sits in the heavens' = no change*. ***Tnu'ah=hishtanus mi-ratzon el ratzon; yeshivah=he'eder hishtanus=bitul ha-bechirah***. ***U-m-chamas 'atroseihem b-rasheihem'*** — bitul-bechirah is *because* atarot entered rosh = makif→p-nimi. Intermediate: **Bechirah-chidush**: Free-will *exists because* y-di'ah-u-v-chirah is makif. Magnified sechel → makif→p-nimi → enosh→malach → bechirah ends. **Ber 17a** 'tzadikim yoshvin v-atroseihem **b-rasheihem**' (not 'al') → makif within head = makif→p-nimi. **Yeshivah**=no-hishtanus=bitul-bechirah (**Teh 2:4** 'yoshev ba-shamayim'). Tnu'ah=change, yeshivah=no-change.

Beginner: **Ois ה — *Chupah = kiddushin = makif; 7 y-mei mishteh / 7 y-mei aveilus as twin makif-pathways***. ***V-zeh bechinas kiddushin, bechinas chupah, ki shefa Eloki hu bechinas kodesh, bechinas chupah, makifin***. **Bava Basra 75a**: ***'kol tzaddik v-tzaddik nich'veh me-chupaso shel chavero'*** — *'every tzaddik shall be *scorched by his fellow's chupah*'* (future-world — each tzaddik's makif is visibly greater). ***Ki makif shel zeh gadol mi-makif shel zeh, v-ha-sechel she-hu makif l-zeh hu p-nimi l-zeh*** — *makif of A = p-nimi of B*. **7 y-mei mishteh**: ***v-zeh bechinas shiv'as y-mei ha-mishteh she-achar ha-chupah, heinu bechinas shiv'as ha-neiros, she-al y-dam yikaneis ha-makif l-p-nim*** — *the 7 days of wedding-feast = the 7 neiros = pathway for makif→p-nimi*. **7 y-mei aveilus (mirror)**: ***v-zeh bechinas shiv'as y-mei aveilus, she-misabeilin alav — she-nistalek nishmaso — kedei she-ya'aleh nishmaso l-ohr ha-panim ha-nal al yedei shiv'ah yamim elu*** — *shiv'ah mirrors: neshamah's ascent to ohr-ha-panim via same 7-day mechanism*. Intermediate: **Ois ה** — Chupah/kiddushin/kodesh = makif. **BB 75a** 'nich'veh me-chupaso shel chavero'; makif-A=p-nimi-B. **7 y-mei mishteh** = 7 neiros = pathway makif→p-nimi. **7 y-mei aveilus** mirror — neshamah's ascent.

Beginner: **Ois ו — *Chalitzah: 'v-yarkah b-panav' = panim-line broken by refusal to rebuild***. ***V-zeh ta'am rak shel ha-chalitzah, she-ne-emar 'v-yarkah b-panav'*** (**Devarim 25:9**). ***'B-panav' dayka, ki zeh holech b-lo zera, v-lo heni'ach brachah acharav she-yamshichu sechel ha-panim ba-olam al yedei ma'aseihem ha-tovim*** — *specifically 'in his face' — the deceased leaves no brachah to continue drawing panim-sechel*. ***V-achiv eino rotzeh l-yabem osah — bi-shvil zeh 'v-yarkah b-panav', ki ein rotzeh l-hamshich nishmas ha-meis, she-yuchal l-sakken ohr ha-panim***. **Saliva-reflection**: ***u-v-zeh ha-rok nir'eh lifamim p-nei ha-meis — p-nei ha-meis dayka*** — *in the spit, *p-nei ha-meis* is reflected*. ***U-v-zeh ha-rok hu nichlam, v-ikar ha-bushah hu ba-panim***. Intermediate: **Ois ו** — Chalitzah-rak (**Dev 25:9** 'v-yarkah b-panav'): deceased's panim-line broken (no seed); brother refuses yibum → spit *in face* → deceased's face reflected → brother shamed (bushah=in-panim).

Beginner: **Miriam's 7-day shame + Moshe's 4-openings perfection***. **Bamidbar 12:14**: ***'v-aviha yarok yarak b-faneha, ha-lo tikalem shiv'as yamim'***. ***Shiv'as yamim dayka, heinu bechinas shiv'ah ananim, she-al y-dam m-eir p-nei ha-menorah***. **Yevamos 52a**: ***'ha-y-vamah nikneis b-ma'amar'*** — *opposite of bushah* = **Tehillim 29:9** ***'kulo omer kavod'*** — *opposite of 'tikalem shiv'as yamim'*. **Miriam pagmah Moshe's panim-level**: ***u-Miriam she-pagmah bi-chvod Moshe, she-hu bechinas shefa Eloki, bi-bechinas 'ki karan or panav'*** (**Shemos 34:29**), ***v-pagmah bi-bechinas shiv'as ha-neiros***. **Moshe's 4 openings perfected**: ***ki hu hayah anav, shafel v-savlan, v-lo charah apo al bizyono — v-zeh bechinas chotem bi-shleimus*** — *(1) chotem (no anger) = perfect*. ***'Peh el peh adaber bo'*** (**Bam 12:8**) — *(2) peh*. ***'U-tmunas Hashem yabit'*** (**Bam 12:8**) — *(3) einayim*. ***'B-chol beisi ne-eman hu'*** (**Bam 12:7**) — *(4) oznayim* (cf. **Mishlei 11:13** ***'ne-eman-ru'ach mechaseh davar'***). Intermediate: **Bam 12:14** 'tikalem shiv'as yamim' = 7 ananim. **Yev 52a** 'y-vamah nikneis b-ma'amar' = opposite-bushah = **Teh 29:9** 'kulo omer kavod'. Miriam pagmah Moshe's panim (**Shem 34:29** 'karan or panav'). **Moshe's 4 perfected**: chotem (anav/savlan); peh ('peh el peh' **Bam 12:8**); einayim ('u-tmunas Hashem' **Bam 12:8**); oznayim ('ne-eman hu' **Bam 12:7**; **Mishlei 11:13**).

Beginner: **Aharon's plea; gilgul-yibum mechanism**. ***V-zeh she-bikesh Aharon: 'al na t-hi ka-meis, asher b-tzeis-o me-rechem imo, va-yei-achel chatzi b-saro'*** (**Bamidbar 12:12**). **Decoded**: ***al yedei sgiru d-n-hora ila'ah, hi bi-bechinas meis, ki 'm-tzora chashuv k-meis'*** (**Nedarim 64b**). ***'Asher b-tzeis-o me-rechem imo' — zeh bechinas yibum, she-al yedei ha-yibum 'it-tah imah', she-ishto na'asis lo em***. **R"N parenthesis** (Zohar Mishpatim 100a Sava): ***mi she-meis b-lo banim, azai ishto tzrichah l-hisyabem; v-al yedei ha-yibum nis-galgeil ha-meis ba-ben ha-nolad me-ishto she-nis-yabmah l-achiv***. ***'It-tah imah' — tza'ar v-onesh gadol la-meis, she-ishto na'asis lo em, ki achshav muchrach li-h-yot nolad me-ishto***. ***U-me-chamas zeh, ben ha-y-vamah ha-zeh... iy efshar lo li-m-tzo zivugo ki im b-rachamim gedolim*** (Zohar Lech Lecha 92a). ***'Va-yei-achel chatzi b-saro'***: ***ha-ish v-isht-o hem t-rei palgei gufa; v-achshav she-isht-o hi imo, nimtza she-ne-echal chatzi b-saro v-ein lo bas zug***. Aharon prays: *let Miriam not need gilgul-yibum, let her p-nimi/makif be restored directly*. Intermediate: **Bam 12:12** Aharon's plea. **Sgiru d-n-hora ila'ah = meis** (**Ned 64b**). 'B-tzeis-o me-rechem imo' = **yibum-gilgul** (Zohar Mishpatim 100a Sava). Zivug very hard (Zohar Lech Lecha 92a). 'Chatzi b-saro' = no bas-zug.

Beginner: **Ois ז marker** (ז). Intermediate: **Ois ז** heading.

Beginner: **Ois ז — *When mochin are in ibur; yoledes's 70 cries; tefilah-as-tzi'akah releases mochin***. ***V-lifamim yesh, she-ha-mochin v-ha-shefa Eloki hu b-he'elem, bi-bechinas 'ibur', v-az yafah t-zakah la-adam, bein bi-tfilah bein b-Torah***. ***K-she-nis-alem ha-mochin, ki he'elem heinu ibur — zeh bi-bechinas 'tzur y-lad-cha teshi'*** (**Devarim 32:18**) — *reading *teshi*=***'v-cho'ach ein la-leidah'*** (**Yeshayahu 37:3**). **Birthing-woman's 70 cries**: ***kmo ishah she-tashah ko'chah mi-leidah, u-v-sha'ah she-hi korea la-leides, ra-emes ayin kolin — k-minyan teivos she-b-mizmor 'ya'ancha'*** (**Tehillim 20** — 70 words; Zohar Pinchas 249b). ***V-az moledes***. **70=7×10**: ***ha-shiv'im kolin hem bechinas shiv'ah kolos she-amar David al ha-mayim, she-kol echad kalul me-asarah*** (**Tehillim 29** — 7× 'kol Hashem' × asarah each). **Tefilah-cry=yoledes-cry**: ***v-ha-tze'akah she-adam tzo'ek bi-tfilaso u-v-Toraso, k-she-nis-talkin ha-mochin — elu ha-tze'akos hen bechinas tze'akas ha-yoledes***. ***V-ha-Kadosh Baruch Hu yodea ta'alumos shel ha-mochin, hu ma'azin tza'akaseinu; v-ha-tze'akah hu bi-m-kom tza'akas ha-Shechinah, k-ilu ha-Shechinah tzo'eket, v-az moledes ha-mochin***. **Berachos 24b**: ***'ha-kol m-orer ha-kavanah'*** (Rosh/Rabbeinu Yonah, SA) — *vocal-cry arouses internal kavanah*. Intermediate: **Ois ז** — Mochin b-ibur → **tze'akah**. **Dev 32:18** 'tzur y-lad-cha teshi' + **Yesh 37:3** 'koach ein la-leidah'. **Yoledes 70 cries** = **Teh 20** 'ya'ancha' 70 words (Zohar Pinchas 249b) = **Teh 29** 7 kolos × 10. Tze'akah stands-in for Shechinah's cry → mochin born. **Ber 24b** 'ha-kol m-orer ha-kavanah'.

Beginner: **Ois ח marker** (ח). Intermediate: **Ois ח** heading.

Beginner: **Ois ח — *Yaakov = ibur-state; 'ha-kol kol Yaakov'; halachic ban on drashen-ing un-clarified Torah***. ***U-k-she-adam lomeid Torah v-ein meivin bah shum chidush, zeh me-chamas she-ha-mochin... hein bi-bechinas 'ibur'***. ***V-zeh nikra b-shem Yaakov, ki Yaakov zeh bechinas ibur, bi-bechinas 'ba-beten akav es achiv'*** (**Hoshea 12:4**). **Bereshis 27:22**: ***'ha-kol kol Yaakov'*** — *when in Yaakov-state, need kolos to birth mochin*. **Halachic restriction**: ***mi she-Toraso b-lo havanah bah shum chidush, ein li-drosh osah la-rabim***. ***Ki ha-Torah ha-zos, she-hi bi-bechinas Yaakov/ibur — af al pi she-HKBH mis'aneg bah, bi-bechinas 'v-diglo alai ahavah'*** (**Shir Ha-Shirim 2:4**) ***— al tikrei 'v-diglo' ela 'v-lig-lugo'*** (Midrash SH"S) ***— aval ein li-drosh osah k-mo she-hi la-rabim***. **Shabbos 145b** on **Mishlei 7:4**: ***'emor la-chochmah achosi at — im barur l-cha ha-davar k-achos-cha she-hi asurah lecha, emor; v-im lav, al tomer-hu'***. Intermediate: **Ois ח** — Torah without chidush = mochin b-ibur = **Yaakov** (**Hos 12:4**). **Ber 27:22** 'ha-kol kol Yaakov' = Ois ז kolos needed. **Halachah**: un-clarified Torah → no drashen-ing; HKBH enjoys ('v-diglo/v-lig-lugo' **Shir 2:4**); **Shab 145b** on **Mish 7:4** 'achosi at' — only if clear like sister.

Beginner: **Ois ט — *Israel as 'am s-gulah' — supernal phenomenon beyond sechel; Kri'as Yam Suf chidush***. ***Ki anachnu nikra'im 'am s-gulah'*** (**Devarim 7:6**). ***K-mo s-gulah she-osin li-r-fu'ah — af al pi she-ein ha-teva m-chayev she-y-hiyeh zeh li-r-fu'ah, af al pi chein ha-davar ha-zeh m-sugal li-r-fu'ah, v-zeh l-ma'alah me-ha-teva, she-ein ha-sechel ha-enoshi mevin zeh*** — *segulah operates above-teva, beyond enoshi-sechel*. ***K-mo chein anachnu, lakach osanu ha-Shem yisborach l-am s-gulaso, af al pi she-ein ha-sechel ha-enoshi mevin... eich lakach am mi-toch amim***. **Kri'as Yam Suf**: ***k-mo bi-sh'as k-ri'as Yam Suf, she-kitreg midas ha-din: 'ha-lalu ov-dei avodah zarah v-chu'*** (Bereshis Rabbah 57 / Shemos Rabbah 21), ***af al pi chein HKBH lakach osanu l-am kadosh***. ***Nimtza she-zeh ha-davar k-mo s-gulah, she-hu l-ma'alah me-ha-teva, l-ma'alah mi-sechel enoshi, v-zeh bechinas makifin***. ***U-mi she-zachah l-elu ha-makifin l-holid osam u-l-hachnis osam b-fnim, nimtza she-zachah l-havin es ha-s-gulah*** — *one who birthed makifim into p-nimi understands the segulah-nature of Israel*. ***B-vadai ha-yashar l-galos ha-s-gulah l-am s-gulah*** — *right thing: reveal the segulah to the am-segulah*. Intermediate: **Ois ט** — Israel = **am s-gulah** (**Dev 7:6**) = above-teva + above-enoshi-sechel = **makifin**. Kri'as Yam Suf: din complained 'ov-dei avodah zarah' (B"R 57; SR 21), HKBH chose us. Who birthed makifim → p-nimi → understands → **reveal to am-s-gulah**.

Beginner: **Personal closer**: ***kol echad v-echad l-fi bechinaso yesh lo p-nimi u-makif; v-chol echad l-fi bechinaso, mah she-chan-nano ha-Shem she-yachnis ha-makif l-fnim u-l-havin u-l-chadesh eizeh davar, ha-yashar m-chayev she-y-galeh v-yachnis zos ha-havanah shel ha-s-gulah, she-hayah etzlo s-gulah, she-y-galeh l-am s-gulah u-l-heitiv mi-tuvo la-acherim***. Democratic decentralization of Breslov-avodah: every person has their own makif, their own chidush, their own obligation to share. Intermediate: Every person per bechinah has own p-nimi+makif. When HKBH grants chidush (makif→p-nimi) → obligation: **reveal to am-s-gulah** + share with others.

Beginner: **Peirush Sifra d-Tzni'usa perek 4 — the whole Torah lands on the opening line**. ***V-zeh peirush 'Atika tamir v-satim, Zeir Anpin isgalya v-lo isgalya'***. **Atika**: ***zeh bechinas ha-makifim, she-hein t-murim v-s-tumim mi-kol tzad b-chol ha-meshech ha-zman shel olam ha-zeh, v-lo yisgaleh ela l-asid*** — *makifim hidden in olam-ha-zeh, revealed only l-asid* (seg 11's *atroseihem b-rasheihem*). **Zeir Anpin**: ***chochmos shel ha-adam, she-ha-adam yachol l-hasig osam — gam ba-hem yesh p-nimi u-makif, v-chol echad l-fi bechinaso yesh lo p-nimi u-makif***. **Elu ha-m-vuchos=Atika**: ***elu ha-m-vuchos she-iy efshar l-sechel ha-adam l-hasigam, hem mi-bechinas Atika***. **Kol chochmos enoshiyos=Z"A**: ***v-chol ha-chochmos she-yachol mo'ach enoshi l-hasig osam hem bechinas Zeir Anpin***. **'Isgalya v-lo isgalya'**: ***v-lif-amim hem b-he'elem, bi-bechinas ibur, v-zeh bechinas 'lo isgalya'; u-k-she-nisgaleh lo, az bi-bechinas 'isgalya'***. ***V-chol z-man she-hayah ha-davar etzlo bi-bechinas 'lo isgalya', havi etzlo k-mo s-gulah, she-hu l-ma'alah mi-sichlo*** — *in 'lo-isgalya' state it's a *segulah* to him*. ***V-achar kach k-she-nisgaleh lo — y-itiv mi-tuvo la-acherim***. Intermediate: **Peirush Sifra d-Tzni'usa 4**: **Atika**=makifim (Ois ד; un-resolvable puzzles seg 10). **Z"A**=attainable chochmos with internal p-nimi+makif (seg 21). **'Lo isgalya'**=ibur (Ois ז); **'isgalya'**=revealed→duty to share (Ois ט).

Beginner: **Ois יא — *'Nachamu nachamu ami' — all tzaros proportional to chisron ha-da'as; messianic chayim nitzchiim via da'as***. **Yeshayahu 40:1**: ***'nachamu nachamu ami, yomar Elokeichem'***. ***Kol ha-tzaros v-ha-yissurin v-ha-galus eino ela l-fi erech chisron ha-da'as. U-k-she-nishlam ha-da'as, azai nishlam kol ha-chesronos***. **Nedarim 41a**: ***'im da'as kanisa, mah chasarta?'*** **Yeshayahu 5:13**: ***'la-chein galah ami mi-b-li da'as'*** (Sanhedrin 92b). **Ikar chayim nitzchiim**: ***ikar ha-chayim nitzchiim yihyeh l-asid me-chamas ha-da'as, she-yirbeh ha-da'as, she-yeid'u ha-kol es Hashem*** (cf. **Yeshayahu 11:9** 'ki mal'ah ha-aretz dei'ah'). ***V-al yedei ha-da'as yik-lelu b-achduso, v-az yichyu chayim nitzchiim ka-mohu***. **The chacham's line**: ***k-ma'amar ha-chacham: 'ilu y-datihu, hayisihu'*** — *'if I knew Him, I would *be* Him'*. **Pesachim 50a**: ***'atu ha-idna lav echad hu? V-tir-tzu: l-asid kulo ha-tov v-ha-meitiv'***. Intermediate: **Ois יא** — **Yesh 40:1** 'nachamu nachamu'. Tzaros ∝ **chisron ha-da'as** (**Ned 41a**; **Yesh 5:13**). Chayim nitzchiim l-asid via **Yesh 11:9** 'ki mal'ah... dei'ah' → nichlalim b-achduso → chai nitzchiim k-mohu. 'Ilu y-datihu, hayisihu'. **Pes 50a** 'l-asid kulo ha-Tov v-ha-Meitiv'.

Beginner: **Even the akum (idolators) will recognize the *yisron ha'da'as*** — but not like us. **"V'afilu ha'akum yei'du b'yisron ha'da'as, aval lo ka'monu"** — 'even the umos ha'olam will recognize the *supremacy of da'as*, but not the way we do.' And they will come to recognize specifically that **"ha'gedulah she'hayah la'hem v'ha'shiflus she'hayah lanu bi'zman ha'galus — kol zos ha'gedulah hayah lanu"** — 'the greatness that was theirs and the lowliness that was ours during exile — all of *that greatness* was really for us.' **"And even though it's impossible to understand all of this now, for one cannot deny what the senses see — nevertheless, da'as will multiply, and everyone will understand all of it: that the gedulah of the akum was gedulah for us and shiflus for them."** The galus-inversion is hidden from senses now; l'asid it will be seen. **And even this understanding — which seems enormous — will be nothing compared to ours**: **"u'l'chorah hi y'di'ah gedolah — af al pi chen ha'y'di'ah ha'zos yih'yeh lanu l'la'ag u'l'sechok l'fi erech y'di'aseinu"** — 'it would seem to be great knowledge, yet this very knowledge will be *laughable and mocking* in comparison to the degree of our knowledge' [which will be *ein sof*]. **Tehillim 126:2**: **"az yimalei sechok pinu u'l'shoneinu rinah; az yom'ru va'goyim: higdil Hashem la'asos im eileh"** — 'then our mouth will be filled with laughter and our tongue with song; then they will say among the nations: Hashem has done greatly with these.' **"higdil Hashem la'asos im eileh"** — the goyim will acknowledge: the gedulah Hashem *did with us* (apparently meaning the akum) — **"ha'gedulah ha'zos hayah l'Yisrael"** — was actually Yisrael's! **"af al pi chen, az yimalei sechok pinu — heyno she'nis'chak v'nal'ig mi'y'di'asam v'hasagasam, ki hasagaseinu yih'yeh l'ein sof v'ketz"** — 'nevertheless, our mouth will fill with laughter — i.e., we will laugh and mock at their understanding and comprehension, for our comprehension will be without end or limit.' **The structure of da'as**: **"v'ha'y'di'ah yesh bah makif u'makif l'makif"** — 'and da'as has within it a makif, and a makif-to-the-makif.' (Nested encompassing layers — as previously explained on the pasuk **"b'ha'aloscha es ha'neiros"**.) **"V'zehu: nachamu nachamu"** — 'and this is: *nachamu nachamu*' — the double *nachamu* corresponds to **makif u'makif l'makif** — 'because da'as is the ikkar nechamah for all tzaros.' The prophecy's double *comfort* is the two-tier makif structure of da'as. The ultimate consolation is not remedy for specific sufferings but entry into the ever-widening da'as. **How does one come to these da'as levels?** **"yomar elokeichem"** — 'your G-d shall say.' **Yomar** = **amirah b'chashai** — a whispered speech (Zohar Vaera 25b; Idra Rabba 132b) — bechinas **shemen** — bechinas **the seven neiros** [of the menorah]. **Elokim** = **l'arma kala** — raised voice — bechinas **"Elokim al domi lach"** (Tehillim 83:2) — bechinas **tze'akas ha'yoledes** (the cry of the one giving birth) as above. [End of Rabbeinu's language, from §20 until here.] **[Reb Noson's expansion]**: The pasuk **"nachamu nachamu... yomar elokeichem"** is being unpacked via two practices: (1) **tze'akah** — through crying out, the **mochin are *born* from their hiddenness**; (2) **hadlakas sheva ha'neiros** — through kindling the seven lamps [of the menorah = the seven middos], the **makifim are brought inward (p'nimi)**. Together these two moves — birthing the mochin through tze'akah, and drawing the makifim inward through the neiros — produce the full hasagas ha'da'as ha'kadosh. *(Reb Noson adds a framing narrative: "All of the above on 'nachamu nachamu' — explained briefly in Rabbeinu's holy language — I heard from his holy mouth himself with somewhat more explanation, and I recorded for myself as I heard it, therefore I did not refrain from copying it. At first he began to speak about **life and death**, and said: 'Between life and death there is no difference except the measure of one *amah* — that now a person dwells *here*, and afterwards he dwells *there*' — and he motioned with his hand toward the beis ha'chayim [cemetery].")** Intermediate: **L'asid even akum yod'im yisron ha'da'as — but lo ka'monu.** They'll recognize galus-shiflus=gedulah for us (v'galus-gedulah shel akum=shiflus la'hem). **Teh 126:2** — **"az yimalei sechok pinu... higdil Hashem la'asos im eileh"** — goyim acknowledge gedulah=Yisrael's; yet even their insight will be *la'ag u'sechok* to ours — **hasagaseinu ein sof.** **Da'as=makif u'makif l'makif** (mi'pasuk **"b'ha'aloscha"**). V'zehu **nachamu nachamu**=makif u'makif-l'makif; da'as=ikkar nechamah. Derech ha'kabbalah: **"yomar elokeichem"** — **yomar=amirah b'chashai** (Zohar Vaera 25b; Idra Rabba 132b)=**shemen**=**sheva ha'neiros**; **Elokim=l'arma kala** (Teh 83:2 **"Elokim al domi lach"**)=tze'akas ha'yoledes. **[Reb Noson's expansion]**: **tze'akah**→moledes mochin mi't'aluma; **hadlakas sheva neiros**→makifim l'fnim (p'nimi). Shnei devarim → hasagas ha'da'as ha'kadosh. **Framing narrative** (R"N): "shama'ti mi'piv ha'kadosh b'atzmo... techilas dibbur: bein chayim l'misah ein chiluk ki im mi'das amah achas — achshav shochen kan, v'acha"k shochen sham" (ha'tah yado l'beis ha'chayim).

Beginner: **R"N's bridge to supplement**. ***V-achar kach hischil lomar kol inyan zeh: 'chayim nitzchiim v-chu' k-dil-kaman'***. ***K-lomar, she-mi she-zocheh l-da'as amiti ha-nal, ein chiluk etzlo klal bein chayim l-misah, ki hu davuk v-nichlal bo yisborach b-chayav u-v-moso, rak she-achshav b-chayav diraso b-chan, v-achar kach diraso sham. V-az shamati mi-piv ha-kadosh kol inyan ha-zeh, v-zeh-hu***. R"N's explicit transition. Intermediate: **R"N bridge** — Rabbeinu's supplement begins: true da'as → no distinction chayim/misah (devuk+nichlal both states; only dwelling changes).

Beginner: **Chayim nitzchiim (eternal life) belong only to HKB"H**, for He alone is *chai la'netzach*. And one who becomes **nichlal b'shorsho** -- included in his source, i.e., in Him yisborach -- **also lives eternal life**, because once he is included in the One and is one with Hashem yisborach, he lives eternal life just like Hashem yisborach. Similarly, **sh'leimus (wholeness/perfection) belongs only to HKB"H**; outside of Him, all are lacking (chaserim); and one who is nichlal in Him has sh'leimus. **The essential inclusion in the One is through da'as** of Him yisborach -- as the chacham said: **"Ilu y'datihu, hayisihu"** ('had I known Him, I would be Him'). For the essence of a person is the **sechel** -- and therefore *wherever the sechel is thinking, there the whole person is*. When one knows and grasps in yedi'as Hashem, **he is literally there** -- and the more he knows, the more he is included in the shoresh, i.e., in Him yisborach. **All deficiencies a person has** -- whether parnasah, children, bodily health, or anything else -- **are all rooted in chisron ha'da'as (deficiency of da'as)**. And even though there are people entirely lacking in da'as who nevertheless seem to have every good -- **in truth, all that they have is nothing**. Conversely, one who is complete in da'as but has some deficiency -- in truth, the deficiency is nothing. As Chazal said (**Nedarim 41a**): **"Da'as kanisa mah chasarta, v'im da'as chasarta mah kanisa?"** -- 'if you have acquired da'as, what do you lack? And if you lack da'as, what have you acquired?' -- for the essence of deficiency and completeness depends on da'as. **Anger (ka'as) and cruelty also come from chisron ha'da'as**, as **"ka'as b'cheik kesilim yanu'ach"** (Kohelet 7:9) -- 'anger rests in the bosom of fools.' Therefore a **choleh** (sick person) is irritable, because at that time he is under *dinim* -- dinim rest upon him, and dinim are **mochin d'katnus** (constricted mind) -- and so he is in ka'as. **In the future, da'as will be revealed and all will know Hashem** -- **"ki mal'ah ha'aretz de'ah es Hashem"** (Yeshayahu 11:9) -- and then ka'as will be nullified, as the next verses say: **"v'gar ze'ev im keves v'namer im gedi... u'farah va'dov... lo yarei'u v'lo yash'chisu... ki mal'ah ha'aretz de'ah es Hashem"** (Yeshayahu 11:6-9). For right now, wolf cannot dwell with lamb etc. because of the midah of ka'as -- but in the future they will dwell together, because ka'as will be nullified by the da'as that will then be revealed. **But there is a crucial point about the level of da'as:** in the future, even the goyim will know Hashem and the earth will be filled with de'ah -- and we can speak now of the da'as *they* will have then; but the da'as that *we* will have then, we cannot even begin to speak of now, because presently such da'as is only in the aspect of **makifim** (encompassing lights). All the sh'leimus and tovah that the goyim have now is in truth nothing -- "im da'as chasarta mah kanisa" -- and on the contrary, **all their greatness and goodness is for our benefit**. In the future when the earth fills with de'ah, even the goyim will come to know Hashem, and **then they will understand that all the grandeur and good that had been theirs in this world was entirely for our benefit and grandeur**. This is **Tehillim 126:2**: **"az yomru ba'goyim higdil Hashem la'asos im eleh, higdil Hashem la'asos imanu"** -- 'then they will say among the nations, "Hashem did great things for these" -- Hashem did great things for us.' Meaning: all the gadlah that Hashem performed with us in this world (with the goyim), **"higdil Hashem la'asos im eleh"** -- it was all the gadlah of *these* (i.e., of Israel) -- for their benefit and greatness. They will understand this with the da'as and hasagah they will have then -- but for us, this da'as will be **a simple matter and a joke (schok)**, because our da'as will be tremendously greater. This is: **"az yimmale schok pinu... az yomru ba'goyim higdil..."** (Tehillim 126:2) -- the da'as that will be the goyim's great hasagah (to say 'higdil') will be for us schok v'davar pashut. Therefore in the future we will live chayim nitzchiim -- because then da'as will be revealed and we will be nichlalim b'echad. Therefore Chazal said (**Pesachim 50a**): **"Ba'yom ha'hu yihyeh Hashem echad u'shmo echad"** (Zechariah 14:9) -- 'on that day Hashem will be one and His Name one' -- and they asked: is He then not one now? Rather: **now we bless "baruch dayan ha'emes" on the bad and "ha'tov v'ha'metiv" on the good; but in the future we will bless "ha'tov v'ha'metiv" on everything** -- because when da'as is revealed, we will know there is no evil at all in the world, only pure good, only echad. **Galus itself is only from chisron ha'da'as**: **"lachen galah ami mi'bli da'as"** (Yeshayahu 5:13) -- 'therefore my people is exiled for lack of da'as.' Therefore the redemption from Mitzrayim came via **Moshe** -- who was the aspect of da'as -- as it says: **"vi'dat'em ki ani Hashem ha'motzi es'chem mi'tachas sivlos Mitzrayim"** (Shemos 6:7) -- because the essence of ge'ulah is via da'as. **Know further:** even in the future, when the earth will be filled with de'ah and the makif ha'sechel will become sechel pnimi, there will still be **other makifim** -- because surely no one will know the **mahus (essence)** of Hashem yisborach; each person will grasp only according to his madreigah, avodah, yegi'ah and torach which he toiled in this world for the sake of Hashem yisborach. **Even though all will be refined, even the goyim -- there will still be a vast difference between them and us**: what for them is a great hasagah will be for us **schok v'davar pashut** and not counted as hasagah at all. That is: **"az yimmale schok pinu u'l'shoneinu... az yomru ba'goyim higdil"** (Tehillim 126:2) -- what for them is the great hasagah (realizing all greatness of Israel was for Israel's sake) is in truth a great hasagah (because now in this world no one grasps this), yet for us it will not count as hasagah at all, only as schok v'davar pashut -- because our hasagah and da'as then will be tremendously greater. **And among Israel themselves, there will surely be vast differences between every tzaddik and every tzaddik** -- and all the more so between tzaddik and rasha. **What is makif for one will be pnimi for another** -- the principle **"kol tzaddik nik'veh me'chupaso shel chavero"** (every tzaddik is scorched by the canopy of his fellow -- Bava Basra 75a). The verse **"ki mal'ah ha'aretz de'ah es Hashem ka'mayim la'yam m'chasim"** (Yeshayahu 11:9) -- in the *surface* sechel all will be equal (all will know Hashem, even goyim), but in the *depth* of wisdom each will be according to his madreigah -- **like waters covering the sea**: on the surface water is equal everywhere, but in depth it varies greatly -- here shallow and close to ground, there deeper, and elsewhere down to the t'hom. **"Kol tzaddik nik'veh me'chupaso shel chavero"** (Bava Basra 75a) -- when a person arrives at a hasagah he had not previously known, it is a new thing to him, and he is inflamed and burns from the light of that hasagah, which is wondrous to him. But one who has already passed through that hasagah and now grasps things far more awesome has no hislahavus from that hasagah whatsoever. So: every tzaddik is scorched, burns, and becomes inflamed from the chupah of his fellow -- from a hasagah which for the fellow is so common that it no longer warms or kindles him at all, such that he must cover and canopy himself [with a higher light to warm himself] -- while the lower tzaddik is scorched and kindled by that very same hasagah. *(The matter is clarified further on what was explained earlier, that through **tnu'as ha'sechel** -- which is the aspect of shefa Elokis, i.e., hasagas ha'makifim, hasagas ha'da'as ha'kadosh -- through this **chom (heat) is born in the heart**; so the essential chamimus and hislahavus d'kedushah come from hasagas ha'makifim = hasagas ha'da'as. This clarifies "kol tzaddik nik'veh..." -- for this tzaddik the matter counts as a great hasagah until he is scorched by it (because hasagas ha'da'as births chom); but for the higher tzaddik it is not counted as hasagah at all and does not warm him, and he needs to cover/canopy himself with a higher hasagah to warm himself. So what was explained above -- that "kol tzaddik nik'veh me'chupaso shel chavero" means scorched by the **makif** of his fellow, because one's makif is greater than another's, and one's makif is another's pnimi -- because **chupah is the aspect of oros makifin** -- all this is one and the same with what we wrote here, for the chupah, which is the makif, is literally the covering/canopy that warms the person, since the essential warmth and hislahavus are from hasagas ha'makifim. Understand well.)* It can be that there will be many tzaddikim who, when they come to the world to come, the hasagos attained in this world by the greater tzaddik among them will be for them awesome and they will be scorched by them -- while for that greater tzaddik they were just hasagos of this world. Similarly for goyim: when they come to a plain Jew's plain avodah, just the yahadus pashut without any hasagah, they will be scorched -- they will know of Israel's avodos and the kedushah of their mitzvos performed in this world, and this will be for them a great hasagah (the way a simple ish kasher in this world feels in his plain avodah without any hasagah -- for the goyim this will be a great hasagah). **But for us, the holy people, there is no measure to our hasagah, all the more so to the hasagah of the tzaddik.** **Sh'leimus ha'da'as is when the makifim become pnimiim** -- and then one is saved from all troubles. For example, when one lies in wait to kill his fellow, the fellow must **change his garments** so as not to be recognized -- as it says: **"m'shaneh panav va't'shal'cheihu"** (Iyov 14:20) -- 'You change his face and send him away' -- through changing the panim via different levushim, one escapes him. So too in the essence of a person, in the **sechel**, there is the aspect of **levushim** = the sechel ha'makif; and one must make the makif into pnimi and acquire new makifim -- new garments -- and through this is saved from every ambusher and accuser. For **malbush = gematria chashmal** -- and from the chashmal, all mashchisim flee. This is **Mishlei 31:25**: **"oz v'hadar l'vushah va'tischak l'yom acharon"** -- 'strength and majesty is her clothing, and she laughs at the last day' -- through the levush (= chashmal, a strong and beautiful garment of oz v'hadar), through this "va'tischak l'yom acharon" = she has no fear of it at all. **The primary time for this is Chodesh Elul** -- and this is hinted: **L**'vushah **V**'tischak **L**'yom **A**'charon -- the initials spell **אלול** (Elul). This is also the aspect of the **shiv'as y'mei aveilus** (seven days of mourning) -- rachmana litzlan -- so that his neshamah will ascend to the **ohr ha'panim** mentioned above; and therefore the avel -- rachmana litzlan -- is obligated in **k'riyah** (tearing his garment), because **K'R'A'** (קרע) **= gematria 370 = sh'in ayin nehorin** of ohr ha'panim, which are the gematria of **"E-l" b'miluy × 2** (ki E-l = ohr ha'panim). Intermediate: **Chayim nitzchiim only HKB"H's → nichlal b'shorsho = chai la'netzach.** **Sh'leimus only HKB"H's → nichlal = sh'leimus.** **Ikar kelaliyus via da'as**: "ilu y'datihu, hayisihu" (chacham). Ikar adam = **sechel**; wherever sechel thinks = kol ha'adam; via yedi'as Hashem = **hu sham mamash**; more knowledge → more nichlal in shoresh. **All chesronos = chisron da'as** (parnasah/banim/briyus/everything). Even those with every good but no da'as = have nothing; one with da'as but chisron = chisron is nothing. **Ned 41a**: "da'as kanisa mah chasarta, v'im da'as chasarta mah kanisa." **Ka'as/achzariyus from chisron da'as** -- **"ka'as b'cheik kesilim yanu'ach"** (Koh 7:9). **Choleh** = ka'asan (under dinim = mochin d'katnus). Future: da'as revealed → **"mal'ah ha'aretz de'ah"** (Yesh 11:9) → ka'as batel → **"v'gar ze'ev im keves... lo yarei'u v'lo yash'chisu"** (Yesh 11:6-9). **Da'as-gap us vs goyim**: goyim's future da'as -- we can describe now; our future da'as -- cannot even speak of now (currently makif). All goyim's current gadlah = for us. **Teh 126:2**: "az yomru ba'goyim **higdil** Hashem la'asos im **eleh**" = they'll realize all gadlah was for Israel; but "az yimmale schok pinu" -- for us it'll be schok. **Pes 50a**: "ba'yom ha'hu Hashem echad u'shmo echad" (Zech 14:9) -- now brachos split ("dayan emes" + "ha'tov v'ha'metiv"); future all "ha'tov v'ha'metiv" = no ra at all. **Galus from chisron da'as**: "lachen galah ami mi'bli da'as" (Yesh 5:13). **Ge'ulas Mitzrayim via Moshe = da'as**: "vi'dat'em ki ani Hashem ha'motzi es'chem" (Shem 6:7). **Even in future makifim remain**: won't know mahus; each per madreigah/avodah/yegi'ah. **Vast differences even among Israel**: "kol tzaddik nik'veh me'chupaso shel chavero" (**BB 75a**). **"Mal'ah ha'aretz de'ah ka'mayim la'yam m'chasim"** (Yesh 11:9) -- surface equal, depth varies (water on sea). **Chupah = makif = oros makifin**: tnu'as ha'sechel → shefa Elokis → hasagas makifim → **chom ba'lev** → hislahavus. Lower tzaddik scorched by higher's chupah (= higher's makif = higher's former hasagah that no longer warms him). **Sh'leimus ha'da'as = makifim become pnimiim** → nitzol mi'tzaros. Analogy: changing malbushim to escape enemy -- "m'shaneh panav va't'shal'cheihu" (Iyov 14:20). Sechel has levushim; must make new makifim. **Malbush = gematria chashmal** -- mashchisim flee chashmal. **Mishlei 31:25** "oz v'hadar **L**'vushah **V**'tischak **L**'yom **A**'charon" = אלול r"t -- **Elul is ikar zman**. **Shiv'as y'mei aveilus**: raises neshamah to ohr ha'panim; **k'riyah (קרע) = gematria 370 = sh"in ayin nehorin** of ohr ha'panim = 2 × "E-l" b'miluy.

Beginner: **Closing Q+A — *Makifim of sechel vs makifim of Torah; bringing them in***. ***Hikshu: ki yesh makifim etzel ha-sechel, heinu she-eino nichnas la-sechel p-nimi ha-enoshi; v-yesh makifim la-Torah, she-makif la-Torah v-eino nichnas l-soch ha-Torah***. **Two-fold distinction**: ***yesh she-hem makifim v-omdim li-fnei ha-einayim, rak she-hem makifin v-einam nichnasim la-sechel; v-yesh she-hem b-he'elem, she-lo ba'u a-daiyn afilu l-makifim, v-hu bechinas ibur***. **Task**: ***mah la-asos, she-yikansu ha-makifim shel ha-Torah l-soch ha-Torah bi-fnim, v-ha-makifim shel ha-sechel yikansu l-soch ha-sechel ha-p-nimi? — d-heinu she-mi-t-chilah yavo-u v-yisgalu ha-makifim me-ha-he'elem la-makifim, v-achar kach yikansu ha-makifim l-fnim***. **R"N parenthesis**: ***ha-kushyah zos hikshu ba-makom she-hikshu, v-hu z"l amar al zeh teirutz — kach shamati mi-piv ha-kadosh b-feirush, v-achar kach zachinu li-sh'ma kol ha-Torah ha-nal***. The teshuvah to the makif→p-nimi question is the *entire Torah 21*: the seven neiros + shefa Eloki + sukkah + tzi'akah in ibur → the full *mah-la-asos* for transitioning *he'elem → makif → p-nimi*. Intermediate: **Closing Q+A**: **makifim of sechel** + **makifim of Torah** — how to bring in? 2 layers: (1) he'elem→makif; (2) makif→p-nimi. Same for sechel+Torah. **Answer**=entire Torah 21 (7 neiros + shefa + sukkah + tzi'akah). R"N: question asked, Rabbeinu answered, then full Torah heard.