Running Commentary on Torah 24 — Amtza'usa d'Alma (The Middle of the World)

Beginner: This Torah opens with a story preserved from the Talmud (Tractate Bechoros 8b): the sages of Athens — famous as the sharpest philosophical debaters of the ancient world — challenged Rabbi Yehoshua ben Chananiah with a seemingly impossible question: "Where is the middle of the world?" Rather than deflect the question, Rabbi Yehoshua raised his finger and declared: "Right here." They objected: "Who can possibly say that is correct?" He replied: "Bring ropes and measure!" — meaning: go ahead and measure the entire globe; you will find that every single point can serve as the center. Rabbeinu Nachman (our Rebbe, of blessed memory) opens Torah 24 with this story because it is the precise question his teaching answers: How does a person access the Or Ein Sof — the infinite light of G-d — which is the true "middle of the world," the center-point from which all reality draws vitality? And the answer is: "Here." From exactly where you stand, through the path this Torah reveals, you can touch the center of everything. Intermediate: Opening anecdote from Bechoros 8b: R' Yehoshua ben Chananiah answers Athenian philosophers — "where is the middle of the world?" — by raising a finger ("here") and challenging them to disprove it by measuring. Rabbeinu uses this as prologue to Torah 24's central question: how does a person access Or Ein Sof (= the "middle of the world" from which all vitality flows)? The answer is the entire chain developed in §§1–7.

Beginner: [This is a brief editorial note by Reb Noson indicating that what follows is a retelling of the opening story in Rabbeinu's own words — a direct record of how he himself phrased it.] Intermediate: Editorial note: the preceding story is given in Rabbeinu's own language ("leshon Rabbeinu z"l"), indicating a firsthand oral report preserved by Reb Noson.

Beginner: The teaching proper begins with a foundational declaration: there is a light — Or Ein Sof, the light of the Infinite, of G-d Himself — that stands above all the levels of the soul. The soul has three primary dimensions: nefesh (the vital life-force, the most basic level), ruach (the emotional-spiritual dimension), and neshamah (the divine breath, the highest tier of the soul accessible in this world). Yet Or Ein Sof transcends even these. G-d's own radiance is beyond all categories of created life. The human intellect (sekhel) cannot grasp Or Ein Sof directly — this is simply beyond its capacity. Nevertheless, the faculty of machshavah (thought, the pursuing dimension of the mind) does run after it. Through this endless inner pursuit, the intellect arrives at a precious boundary-state described in the Zohar as "muttee v'lo muttee" — an Aramaic phrase meaning "reaches and does not reach." The mind arrives at the very threshold of the Infinite, touches it without fully grasping it, and this partial contact is itself a great spiritual achievement. It is the highest possible encounter with G-d that a human being, in this world, can attain. Intermediate: §1: Or Ein Sof transcends the three soul-levels (nefesh/ruach/neshamah = NRN). Intellect cannot grasp it directly; machshavah (thought/pursuit) chases it and reaches "muttee v'lo muttee" — the boundary-state of partial contact (Zohar, Parshas Noach 65a). This highest-possible attainment requires the specific path developed in §§2–7.

Beginner: Section 2 addresses the obvious question raised by Section 1: if Or Ein Sof is entirely beyond the human intellect, how can one even reach the partial "touches and doesn't touch" state? Rabbeinu's answer is striking: only through performing the mitzvot (G-d's commandments) with simchah — joy. Here is the spiritual mechanics: every mitzvah contains sparks of G-d's holiness within it. When a person performs the mitzvah with genuine joy, that joy "completes" and fully activates the holiness of the mitzvah. This activated holiness then has the power to elevate the vitality that is trapped within the kelipot — the spiritual "husks" or shells of negative force that conceal holiness in the world. Rabbeinu illustrates this with one of the Torah's most striking laws: the eleven spices of the ketoret (the incense burned in the Temple). The Talmud teaches (Tractate Kereisos 6a) that ten of the eleven spices were fragrant and pure — but the eleventh, chelbena (galbanum), was foul-smelling. Yet G-d commanded that all eleven be included, and an incense blend without the chelbena was invalid. The Kabbalistic insight: the kelipot (the spiritual "foul elements") must also be elevated and included in Divine service — and simchah is the force that can do this. Rabbeinu identifies the kelipot with sorrow (yagon) and heaviness of heart, citing the verse: "In all toil there is gain" (Proverbs 14:23) — where "motar" (gain/surplus) hints at moterot, the surplus elements that are the kelipot. Joy shatters the sorrow-shell and liberates the vitality within. Intermediate: §2: Reaching even "muttee v'lo muttee" requires simchas mitzvah. Joy completes the mitzvah's holiness, enabling it to elevate the vitality trapped in the kelipot — like the eleven incense spices (Kereisos 6a) where chelbena (the foul spice) represents the kelipot. Kelipot = moterot (surpluses) = sorrow (Mishlei 14:23; Ber' 6:6 — "va-yit'atzev el libo"). The ikkar simchah is in the heart (Teh' 4:8). Galus Shekhinah = when kelipot/sorrow overpower; redemption begins with joy.

Beginner: Section 3 introduces the first step in a remarkable Kabbalistic chain that explains how simchas mitzvah actually works spiritually. When a person performs a mitzvah, Rabbeinu reveals, that mitzvah acquires inner spiritual power — the power to go and arouse (to awaken) all the worlds to the service of G-d. Rabbeinu cites Moshe's declaration to Pharaoh before the Exodus: "With our young and with our old we will go, with our flocks and our herds we will go" (Shemos/Exodus 10:9). This total mobilization — every soul, every creature, going to serve G-d — is the model for what a mitzvah does spiritually. In Kabbalistic terms, this "going" corresponds to the dimension of Malkhut (Divine Kingship, the lowest of the ten sefirot — the divine attributes) clothing itself in Netzach (endurance/victory), Hod (splendor), and Yesod (foundation) — the three sefirot that, in the structure of the divine body, represent the legs. The legs are the instruments of going and movement. So Malkhut, by activating the "legs" of the Divine structure, sends its influence moving through all the worlds. The verse confirms: "The Torah of his G-d is in his heart; none of his steps will stumble" (Psalms 37:31) — the one whose heart is filled with Torah moves through the world with perfect spiritual footing. Intermediate: §3: Each mitzvah has power to arouse all worlds to Hashem's service (Shemos 10:9 — "b'ne'areinu uv'zkeneinu nelekh"). In Kabbalistic terms: Malkhut clothes Netzach/Hod/Yesod = the "legs" = instruments of going and arousal. "Torah of his G-d in his heart, his steps do not stumble" (Teh' 37:31). This arousal sets up the drawing of blessing in §4.

Beginner: Section 4 continues the chain: once the mitzvah's "going" has aroused all the worlds, this movement draws down divine blessing (berakhah) to all of creation. In Kabbalistic anatomy, the sefirot of Netzach, Hod, and Yesod (the legs) now "clothe" themselves in Chesed (lovingkindness), Gevurah (might/strength), and Tiferet (beauty) — the three sefirot representing the arms and torso. The arms are the instruments of giving; all blessing flows from G-d's "hands." By analogy: when the legs have done their work of going and arousing, the hands are activated to bestow. Rabbeinu cites Lavan's acknowledgment to Yaakov: "G-d has blessed me because of you" (Genesis 30:30) — literally "at my feet" (le-ragli). Lavan is admitting that Yaakov's coming (his feet, his going) caused the blessing to flow. The feet cause the hands to bless. Another proof: "And Aaron lifted his hands toward the people and blessed them" (Leviticus 9:22). And: "The sanctuary, G-d, which Your hands established" (Exodus 15:17) — the hands build the house of blessing. Intermediate: §4: The arousal (going of Netzach/Hod/Yesod) draws berakhah through Chesed/Gevurah/Tiferet = the "hands," source of all blessing. "Hashem blessed you at my feet" (Ber' 30:30) — feet produce blessing via hands. "And Aaron lifted his hands and blessed" (Vay' 9:22). "Mikdash Hashem konenu yadecha" (Shemos 15:17). NHY clothes CHGaT.

Beginner: Section 5 focuses the picture: of all the blessings that flow from G-d's "hands," the most central and essential is the blessing of sekhel — intellect, wisdom, the power of understanding. Rabbeinu teaches that when G-d's blessing flows down through the sefirot, it takes a different form for each person according to their personal will and desire. The verse expresses this: "You open Your hand and satisfy the desire of every living thing" (Psalms 145:16) — the opened hand dispenses what each creature desires. Blessing is not one-size-fits-all; it is calibrated to each soul's inner orientation. This means that a person of refined soul (a ba'al nefesh) must consciously direct his will toward drawing the blessing of intellect — of genuine wisdom and understanding. He should not be satisfied with material blessing alone; he should desire sekhel. The illustration: "And he guided his hands wisely" (Genesis 48:14) — when Yaakov deliberately crossed his hands to bless Ephraim with the right hand (the greater blessing), he was demonstrating the art of directing blessing intentionally. One must steer one's will carefully to receive the correct spiritual blessing. Intermediate: §5: The primary blessing from the "hands" is sekhel (intellect/wisdom). Each person draws according to their ratzon (will): "Pote'ach et yadekha u-masbi'a le-khol chai ratzon" (Teh' 145:16). A ba'al nefesh must direct ratzon to draw the blessing of sekhel. "Sikkel et yadav" (Ber' 48:14) = intentional direction of blessing. CHGaT clothes CHaBaD.

Beginner: Section 6 introduces a critical safeguard: the blessing of intellect cannot stand alone. The intellect, even when divinely gifted, is an unreliable foundation by itself. This is a foundational theme in Breslov teaching — pure intellect without the anchor of emunah (faith and trust in G-d) tends toward arrogance, instability, and spiritual danger. Therefore Rabbeinu teaches that one must actively draw emunah into the blessing of sekhel, infusing faith into intelligence so the two become unified. The proof verses are carefully chosen: "A man of faiths, many blessings" (Proverbs 28:20) — plural emunot indicates a man whose every faculty and blessing is saturated with faith. "His hands were emunah" (Exodus 17:12) — Moshe's hands during the war against Amalek (which he held raised in prayer) were described as emunah itself. The hands — the channels of blessing — must be filled with faith. "And it shall arise in your hand the kingdom of Israel" (Samuel I 24:21) — kingdom (malkhut) = intellect's domain; it arises only when the hand (channel of blessing) is grounded in emunah. "And I will build him a faithful house" (Samuel I 2:35) — the bayit, the inner dwelling place of wisdom, must be built on emunah as its foundation. Intermediate: §6: Sekhel alone is unreliable — emunah must be drawn into the blessing of sekhel. "Ish emunot rav berakhot" (Mishlei 28:20). "Yadav emunah" (Shemos 17:12). "Ve-kamah be-yadekha mamlekhet Yisrael" (Shmu'el I 24:21). "U-vaniti lo bayit ne'eman" (Shmu'el I 2:35). Emunah stabilizes and sanctifies the intellectual blessing.

Beginner: Section 7 ascends to the innermost layer. Within the blessing itself — what Rabbeinu calls the "inner dimension" or "thinness" (penimiyut) of blessing — there resides something deeper still: Keter, the Crown, the highest of the ten sefirot. Keter functions as the mesamekh u-mesadder — the "settling-agent" and "arranger" of the intellect. Here is the key insight: the intellect (the three faculties of Chokhmah/wisdom, Binah/understanding, and Da'at/knowledge) is always in pursuit of Or Ein Sof. Left unchecked, it would run beyond its capacity and collapse. Keter is the restraining power within — the inner faculty that says "wait, let me settle and arrange this wisdom before it bursts forth." The word Keter itself is related to the Hebrew root kiser (to bind, to restrain, to detain). The verse captures this: "Wait for me a little and I will show you" (Job 36:2) — the Crown says to the pursuing brains: wait, let me first settle what you have received. When someone asks a deep question, the response is "wait a moment while I gather my thoughts" — that act of gathering and settling is the action of Keter. Even at the level of Keter, emunah (faith) is essential — one cannot arrive here through intellectual effort alone. And from this properly functioning Crown, nine heichalos (chambers, palaces of spiritual reality) are formed. Intermediate: §7: The inner dimension of blessing = Keter, the "mesamekh u-mesadder" (settling/arranging agent) of the intellect. Keter = restraint/waiting (root kiser; Iyov 36:2 — "kasreni me'at"). Emunah essential here too ("amon mufla" — hidden craftsman; Tikkunei Zohar 70). When Keter properly functions → 9 heichalos form. "Ve-ehyeh imkha u-verakhtikha" (Ber' 26:3) = Keter-blessing.

Beginner: Now Rabbeinu describes the actual mechanism by which the nine chambers are formed. When a person has properly rectified the Keter — the inner settling-power of his soul — something profound happens: the brains (the three intellectual faculties of Chokhmah, Binah, and Da'at) begin to run toward Or Ein Sof. But Keter simultaneously holds them back, restraining and settling them. The result of this double movement — simultaneous pursuit and restraint — is that the brains "strike" against Keter. And this striking is creative: like a chisel striking stone, the impact carves chambers (heichalos) in the spiritual substance of reality — nine distinct chambers that serve as vessels to receive something of the infinite light. Yet even after all this, Or Ein Sof remains "not known and not known" — lo yedi'a ve-lo yiteyad'a — as the Zohar states in Parashas Noach (65a). The chambers receive the light without fully containing or comprehending it. From the mathematics of the process: the brains are three (Chokhmah/Binah/Da'at), and each brain contains all three within itself (they are fully interdependent), so at the moment of pursuit: 3 × 3 = nine chambers. And this is the ultimate of all spiritual knowledge: "the ultimate of knowledge is not to know" — reaching the boundary of Or Ein Sof and encountering its incomprehensibility is itself the highest knowing. The verse captures it: "And He will satisfy your soul in drought-parched places" (Isaiah 58:11) — these are the lights above the sefirot, the "drought" beyond all categories. Intermediate: §8: With Keter rectified: mohot (CHaBaD) pursue Or Ein Sof; Keter detains → mohot "strike" Keter → 9 heichalos form for Or Ein Sof. Still "lo yedi'a ve-lo yiteyad'a" (Zohar Noach 65a). Mathematical basis: 3 brains × 3 (each includes all) = 9. "The ultimate of knowledge is not to know." "And He will satisfy your soul be-tzakhtzakhot" (Yesh' 58:11) = the lights above the sefirot.

Beginner: **[Reb Noson's editorial bracket]**: **"This matter is deep, deep — who can find it?"** (Koheles 7:24) — **"as is understood by the maskil, and as Rabbeinu ZaL hinted to me himself, the greatness of the depth of this awesome secret that reaches above-above... and as is explained in this Torah for one who analyzes — and it is necessary to explain the matter a little."** Reb Noson now provides a clarifying expansion of Rabbeinu's compressed description of the **tisha heichalin** (nine chambers). **Keter = the inner *mei'yasheiv v'ha'm'sadeir* of the mochin**: **"the Keser is the settler and arranger of the mochin — that is, the power in a person's intellect to settle and arrange the mo'ach and the da'as so that it should not break out beyond the boundary."** Keter is not an abstract upper sefirah; it is the concrete **restraining-arranging faculty** within one's own sechel. **Keter = a *mechitzah* between the mochin and the Or Ein Sof**: **"this power is like a mechitzah (partition) separating between the mochin and the Or Ein Sof. Because this power, which is the mei'yasheiv v'ha'm'sadeir, *delays* the mochin at the time of their *rushing and pursuing* — so that they do not *break out* (yehar'su) to ascend to Hashem beyond their boundary."** The mochin naturally run to grasp Or Ein Sof; Keter *stands in front of them like a mechitzah and detains them.* **The two-fold mechanism — rediphah (pursuit) and *me'akeiv* (detaining)**: (1) **rediphah** — the mochin *pursue* the light of Or Ein Sof. (2) ***me'akeiv*** — the settling-arranging power of Keter *blocks them*. **"By means of these two bechinos — pursuit and detention — the mochin *strike and hit* in the bechinas ha'mechitzah, which is the mei'yasheiv v'ha'm'sadeir; and through this, *instruments and heichalin* are made for the Or Ein Sof."** The cosmic heichalin are **not pre-existing rooms** — they are *dynamically forged* by this pursuit-plus-detention collision. The mochin banging against the Keter-partition generate the very vessels that will house the Or Ein Sof. **The result: *mati v'lo mati*** — **'reaches and does not reach.'** The heichalin enable grasping the Or Ein Sof **only in the mode of** *mati v'lo mati* — **"reaches and does not reach; pursues and arrives to grasp, and nevertheless does not arrive or grasp."** **Why the detention is a *gift*, not a flaw**: **"If there were no me'akeiv at all — and there were no one to detain the mochin from their pursuit — the mochin would be nullified entirely. Because the person would be nullified in existence — for Or Ein Sof is impossible to grasp."** Without Keter's mechitzah, contact with Or Ein Sof would annihilate the soul completely. The partition is what *preserves the self* that can stand before Hashem. **"But through the two bechinos — the rediphah and the me'akeiv — the mechitzos and the heichalin are made, through which the Or Ein Sof is grasped only in the mode of *mati v'lo mati.*"** The dance of yearning and restraint *is* what makes revelation survivable. **Nevertheless, the heichalin themselves are still unknowable**: **"Even though these heichalin are made, nevertheless — *la y'di'a v'la is'y'da v'lais man d'kayma b'hu v'la mis'dabkin v'la yad'in etc.* as above — for it is impossible to picture in the sechel the grasp of these heichalin, because they are *above nefesh, ruach, neshamah*, above all sichliyos, for they are *above the sefiros*, etc."** The heichalin transcend even the categories by which we would try to describe them. **[Reb Noson's ba'al peh disclaimer]**: **"I did not add anything at all — for in the generality of [Rabbeinu's] words are [already] my words. I only repeated and explained the matter a bit, because of the greatness of its depth until ein sof."** Reb Noson insists his clarification is pure unpacking, not addition. **Why *nine* heichalin precisely**: **"because the mochin are *three*"** [chochmah, binah, da'as] — **"and because of their pursuit and their striking against the above-mentioned me'akeiv, they *include one in another*, and each one becomes *included from three* — and three times three = nine."** The collision doesn't just *produce* heichalin; it *inter-includes* each mo'ach in each other, giving each one a threefold structure, and 3×3=9. The tisha heichalin are the *combinatorial explosion* of mochin colliding with Keter. **Closing blessing**: **"Ashrei mi she'yizkeh leileich v'la'alos b'derech ha'kodesh ha'ne'emar b'haTorah ha'zos, ad she'yizkeh l'hasagos elu."** — 'Fortunate is the one who merits to walk and ascend in the holy way spoken of in this Torah, until he merits to these attainments.' Intermediate: **[Hagahas R"N]**: **"Davar amok amok mi yimtza'enu"** (Koh 7:24) — Rabbeinu himself hinted at its depth; "ve'ha'hechreach l'va'er ha'davar ketzas." **Keter=mei'yasheiv v'ha'm'sadeir es ha'mochin** — actual restraining-arranging faculty in one's sechel. Keter=mechitzah between mochin and OES: detains mochin in their **rediphah** to grasp OES ('she'lo yehar'su la'alos'). **Shnei bechinos**: (1) **rediphah**=mochin → OES; (2) **me'akeiv**=Keter blocks. Collision = b'chinas ha'mochin bo'tshin u'makin ba'mechitzah → **nivne'in heichalin l'OES** (dynamically forged, not pre-existing) — **matti v'lo matti** ('reaches and does not reach; pursues and arrives-but-does-not-arrive'). **Role of detention**: hilulei me'akeiv=bitul gamur b'metzius (OES i' efshar l'hasig). Rediphah+me'akeiv=mechitzos v'heichalin → hasagah b'matti v'lo matti. Mishmeres ha'atzmi. **Heichalin selves**: la y'di'a v'la is'y'da — above nefesh/ruach/neshamah, above sefiros. **R"N disclaimer**: "lo hosafti shum davar... rak chazarti u'beiarti." **Why 9**: mochin=3 (chochmah/binah/da'as); rediphah+me'akeiv → niklalim zeh ba'zeh, each kalul mi'3 → 3×3=9 = **tisha heichalin**. **Chasima**: **"ashrei mi she'yizkeh leileich v'la'alos b'derech ha'kodesh... ad she'yizkeh l'hasagos elu."**

Beginner: The Torah closes by returning to its opening story — and now we understand it fully. The "elders of the House of the Furnace" (savei d'vei atuna — the Athenian sages, called this because they sat near the great furnace of philosophical debate) asked their famous question: "Where is the middle of the world?" As Rabbeinu now reveals, they were not merely asking a geographical puzzle. They were asking the deepest spiritual question: How does a human being access Or Ein Sof — the infinite light of G-d, which is the true "middle" (center-axis) of all existence, from which every created thing draws its vitality and abundance? The Rebbe raised his finger — and this gesture, Rabbeinu explains, is the aspect of blessing (berakhah). Just as "Aaron lifted his hands toward the people and blessed them" (Leviticus 9:22), the raised finger points to the entire chain of blessing: joy → arousal → blessing of the hands → intellect → faith → Keter → nine chambers → Or Ein Sof. When they challenged "Who will say?" — Rabbeinu interprets this as asking who can enter the "chambers of exchange" (heichalei ha-temurot), the place where the kelipot hold the sparks of holiness trapped, and extract that holiness like the incense elevates the foul spice. "Who will say" (mi yeimar) contains a hint to the word temurah (exchange) — exchanging the negative for the holy. And the Rebbe's final answer: "Bring ropes and measure!" — the "ropes" are Yisrael (as in "chevel nachalato" — "the rope of His inheritance," Deuteronomy 32:9). In the future, when Israel goes out from exile with joy — "For in joy shall you go out" (Isaiah 55:12) — the kelipot will be entirely consumed. The nations themselves will carry Israel in their arms, and this is the ultimate "measurement" that confirms: from right here, through simchah and mitzvot, one reaches the true center of all creation. Intermediate: Closing resolution: "Elders of beit ha-kur" asked "amtza'usa d'alma heicha?" = how does one grasp Or Ein Sof (= the center from which all vitality flows)? The Rebbe raised a finger = berakhot (cf. "va-yisa Aharon et yadav el ha-am" — Vay' 9:22) = the entire chain: simchah → going → berakhot → sekhel → emunah → Keter → 9 heichalos. "Mi yeimar?" = heichalei ha-temurot (klipot); temurah = "yameer tov be-ra" (Vay' 27:10). "Bring ropes" = Yisrael (Dev' 32:9 "chevel nachalato") — future exodus with simchah (Yesh' 55:12).