Running Commentary on Torah 28 — B'nei Lan Beisa b'Avira d'Alma

Beginner: **Editorial header**: *'In the language of our Rebbe, of blessed memory.'* This Torah is recorded in Rabbeinu's own words. The whole drasha is built on the next of the Athenian-Bechoros-8b stories: this time the Athenians ask Rabbi Yehoshua ben Chananyah to *build them a house in the air* — and his answer becomes a Torah about the *'fallen alephs'* of the *Talmidei Chachamim Shedin Yehuda'in*, the contempt that misnagdim show toward yirei Hashem, the avodah-eitzah of *anochi tola'as*, and the cosmic structure of the morning Korban Tamid. Intermediate: **Header**: 'Leshon Rabbeinu z"l.' Recorded in Rabbeinu's own words. Built on Bechoros 8b 'b'nei lan beisa b'avira' — Talmidei Chachamim Shedin Yehuda'in / fallen alephs / misnagdim mocking yirei Hashem / 'anochi tola'as' / Korban Tamid kavanos.

Beginner: **The opening ma'amar (Bechoros 8b)**: ***'B'nei lan beisa b'avira d'alma'*** — 'Build for us a house in the air of the world,' the Athenian elders demanded of Rabbi Yehoshua ben Chananyah. ***Amar shem*** — *he uttered a (Divine) Name* — ***kam v'tla bein shemaya v'ar'a*** — *and rose and was suspended between heavens and earth.* ***Amar l'hu: apiku li levanim v'tina mi-hasam*** — *he said to them: bring up to me bricks and mortar from there!* ***Amru: u-mi ika d'matzi l'asuki hasam?*** — *they said: but who can bring them up there?* ***Amar: u-mi ika d'matzi l'mivnei beisa bein shemaya v'ar'a?*** — *he said: and who can build a house between heavens and earth?* The literal answer is a clever Talmudic refutation of an absurd request — but the Rebbe is about to unfold it as a precise teaching about a class of false talmidei chachamim who actually do try to build their avodah-houses 'in the air' on Torah heard from *shedin Yehuda'in*. Intermediate: **Bechoros 8b**: 'b'nei lan beisa b'avira d'alma' — R"Y omeir shem, kam v'tla bein shamayim v'aretz; 'apiku li levanim v'tina mi-hasam' → mi ika d'matzi l'asuki → u-mi ika d'matzi l'mivnei beisa bein shamayim v'aretz.

Beginner: **Ois א — *Misnagdim mocking yirei Hashem; the *Talmidei Chachamim Shedin Yehuda'in* who feed off the *fallen alephs* of Shlomo***. ***Ha-misnagdim ha-m'vazim v'ha-m'charfim yirei Hashem*** — *the antagonists who shame and curse those who fear Hashem* — ***zeh me-chamas she-mekablim Torah mi-talmidei chachamim shedin Yehuda'in*** — *this is because they receive Torah from talmidei chachamim who are 'Jewish-shedim'* (Zohar Pinchas 253b uses this exact term — *talmidei chachamim shedin Yehuda'in* — for a class of Torah-scholars whose Torah-source is corrupted at its root). **The chain**: these 'Jewish-shedim' talmidei chachamim *receive their Torah from the actual shedim*, who possess ***Torah n'fulah mi-alafin n'fulim*** — *fallen Torah from the fallen alephs*. **And about these *alephs*** Tanach speaks regarding ***Shlomo Ha-Melech*** (Melachim I 5:12): ***'va-y'daber sheloshes alafim mashal, va-y'hi shiro chamishah va-alef'*** — 'and he spoke 3,000 *meshalim* (parables), and his songs were 1,005' — i.e., *alephs* (large units of Torah) attached to Shlomo. ***Ki Shlomo zachah lahem b'kedushah*** — *for Shlomo merited them in kedushah* — but ***talmidei chachamim shedin Yehuda'in mekablin me-hem derech ha-klipos*** — *the shedin-Yehuda'in talmidei chachamim receive from those very alephs by way of the klipos* (the cosmic husks). ***U-vishvil zeh kol dibburam — derech mashal u-melitzah u-te'amim niflaim*** — *and therefore all of their speech is by way of mashal/melitzah/wondrous flavors* — beautiful surface, devoid of avodah-power. **Yeshayahu's verse on them**: ***'ha-me'at mi-kem hala'os anashim, ki s'lau gam Elokai'*** — 'is it too little for you to weary men, that you weary even my G-d?' (Yeshayahu 7:13). They weary the people who come to hear their drashos thinking to gain *toeles* (some practical avodah-benefit) — but they gain nothing, ***ki torasam shel eilu ha-talmidei chachamim ein lah ko'ach l'hadrich es ha-adam b'derech ha-tov*** — *because the Torah of these talmidei chachamim has no power to guide a person on the good path*, since *mi-bisha lo havi tava* — *from a bad source no good can come* (Berachos 29a; Bereshis Rabbah parshah 22; Metzora parshah 19; Shabbos 129a). **And worse**: *'ki s'lau gam Elokai'* — *as if HKB"H is too weary to help those who serve Him*. People then fall into great kefirah, *'lo yir'eh, v'lo yavin Elokai b'ma'aseh b'nei adam'* (Tehillim 94:7-9 — the kefirah-cry that 'G-d does not see, does not understand'); *al yedei zeh 'es yirei Hashem lo yichabdu'* — *through this they cease to honor yirei Hashem* and instead curse and shame them. **And therefore *bushah is called avodah zarah*** — for it is written ***'va-yinazru la-boshes'*** — 'they consecrated themselves to *boshes* (shame, here used as a euphemism for Ba'al)' (Hoshea 9:10). The bushah and the cheruf are the precise psychological *fruit* of the kefirah generated by the shedin-Yehuda'in's torah. Intermediate: **Ois א**: ***Misnagdim m'charfim yirei Hashem ← mekablim Torah mi-talmidei chachamim shedin Yehuda'in*** (Zohar Pin 253b), ha-mekablim mi-shedim, she-yesh lahem ***Torah n'fulah mi-alafin n'fulim***. Source pasuk: 'va-y'daber sheloshes alafim mashal' shel Shlomo (Mel I 5:12) — Shlomo b'kedushah; shedin Yehuda'in derech klipos. Dibburam = mashal/melitzah/te'amim niflaim, ein bahem ko'ach l'hadrich. Yesh 7:13 'ha-me'at mi-kem hala'os anashim, ki s'lau gam Elokai' — mi-bisha lo havi tava (Ber 29a). Anashim noflim b'kefiros (Teh 94:7-9), m'chabdim et yirei Hashem lo, m'charfim. ***Bushah niqra avodah zarah*** (Hoshea 9:10 'va-yinazru la-boshes').

Beginner: **Ois ב — *The eitzah for yirei Hashem when shamed by these kofrim: 'anochi tola'as v'lo ish'; tola = emunah = Avraham***. *U-kshe-yesh l'yirei Hashem charafos u'voshos me-ha-koferim ha-eilu, eitzah al zeh* — *and when yirei Hashem face the curses and shamings of these kofrim, the eitzah is*: ***'anochi sola'as v'lo ish, cherpas adam u-vzui am'*** — 'I am a worm and not a man, the disgrace of mankind, despised of the people' (Tehillim 22:7, the verse from David's psalm of suffering before salvation). For *charafos u'vzionos*, the *segulah* (the spiritual remedy) is the *bechina of tola* (the worm) — for through this very bechina one defeats his enemies. **Why does *tola* defeat enemies?** Because ***tola is bechinas emunah*** — verse: ***'ha-emunim alei sola'*** — 'those raised up *on the worm-crimson*' (Eichah 4:5 — describing the wealthy of Yerushalayim who were raised on the *tola'as shani* dye, the crimson worm-thread). The same letters t-l-a stand both for the *worm* and for the *crimson-emunim* — the steadfast/faithful. ***V'hu bechinas Avraham, she-hu rosh la-ma'aminim*** — *and this is the bechina of Avraham, who is the head of all the believers* (Avraham as the first to actively believe — *'v'he'emin ba-Hashem va-yachsh'veha lo tzedakah'* — Bereshis 15:6, the verse of *emunas Avraham* at the bris bein ha-besarim). ***U-vi-bechinas Avraham, she-hu bechinas emunah, m'shabber u-m'vatel avodah zarah v'ha-kefiros v'ha-bzionos, u-misgaber al ha-koferim*** — *and through the bechina of Avraham, which is the bechina of emunah, one shatters and nullifies avodah zarah and kefirah and bzionos, and overcomes the kofrim* — bechinas ***'bi-gevuros yesha y'mino'*** — 'with the mighty acts of salvation, His right hand' (Tehillim 20:7 — the right hand which is Avraham/chesed). ***Ki Avraham she-hu bechinas chesed, bechinas emunah*** — *for Avraham who is bechinas chesed and bechinas emunah* — *bechinas 'v'chasdi lo afir, v'lo ashaker be-emunasi'* (Tehillim 89:34 — the verse pairing chesed and emunah as the two faces of HKB"H's faithfulness) — *ba-yamin ha-zos hu misgaber al oyvav* — *with this very right hand he overcomes his enemies* — ***ki na'aseh bechinas 'anshei chayil mislaim'*** — 'mighty men *clad as worms*' (Nachum 2:4, describing soldiers in crimson armor — *mislaim* from *tola'as shani*). The very tola-emunah of Avraham clothes the soldier-yirei-Hashem in their crimson armor. ***U-va-zeh ha-chesed hu m'sakein eilu ha-alafin ha-n'fulim ha-na"l*** — *and with this same chesed he rectifies the very fallen alephs of Ois א* — bechinas ***'v'oseh chesed la-alafim'*** (Shemos 20:6 in the Aseres ha-Dibros — *'doing chesed unto the alafim, to those who love Me'*). The chesed of Avraham/emunah is the chesed *la-alafim* — the chesed *that lifts back up the fallen alephs*. The whole chain folds: tola → emunah → Avraham → chesed → la-alafim → tikkun ha-alafin ha-n'fulim → no more shedin-Yehuda'in → no more misnagdim charafos. Intermediate: **Ois ב**: ***Eitzah l'yirei Hashem mi-charafos: 'anochi sola'as v'lo ish, cherpas adam'*** (Teh 22:7). ***Tola = emunah*** (Eichah 4:5 'ha-emunim alei sola'); = ***Avraham, rosh ma'aminim*** (Ber 15:6 'v'he'emin ba-Hashem'). Bechinas Avraham/chesed/emunah → m'shabber AZ + kefiros + bzionos; misgaber al koferim (Teh 20:7 'bi-gevuros yesha y'mino'; Teh 89:34 'v'chasdi... v'lo ashaker be-emunasi') = ***'anshei chayil mislaim'*** (Nachum 2:4 — clad as worms). Chesed Avraham = ***'v'oseh chesed la-alafim'*** (Shem 20:6) = m'sakein ha-alafin ha-n'fulim shel Ois א. Sgirah: tola → emunah → Avraham → chesed → la-alafim → tikkun.

Beginner: **Ois ג — *To reach Avraham's chesed, the practical means: bringing true talmidei chachamim into one's home and serving them* (*hachnasas orchim t"ch + shimmush)***. *V'lavo l'chesed, i efshar lavo ela al yedei she-yachnis talmidei chachamim tzaddikim l'soch beiso* — *and to reach the chesed (of Avraham/emunah/tola of Ois ב), it is impossible except by way of bringing true talmidei chachamim — tzaddikim — into one's home.* This is not a generic mitzvah of hachnasas orchim; it is specifically *talmidei chachamim amitiyim* (true scholars), and specifically *into one's house*. ***Ki ha-machnis orchim talmidei chachamim amitiyim l'soch beiso, k'ilu hikriv tmidin*** — *for one who brings true talmidei chachamim as guests into his house, it is as if he offered the daily Tamid offerings* — Chazal (Berachos 10b on the Shunamis verse, Melachim II 4:9): ***'ish kadosh oveir aleinu tamid'*** — '*a holy man passes by us *tamid* (continually)*' — the Shunamis recognized Elisha as such, set up a room for him, and her hosting was equated by Chazal with offering tmidin. **And via the *shimmush*** — *u-va-zeh ha-shimmush she-omeid aleihem u-meshamesham, zoche l'chesed ha-na"l* — *through the actual *serving* of them — standing before them and attending — one merits the chesed* (the Avraham-chesed-emunah-tola of Ois ב). **Source for the seriousness of shimmush**: ***'kol ha-monei'a talmido mi-l'shamsho, k'ilu monei'a mi-meno chesed'*** — 'whoever prevents his student from serving him is as if he prevents chesed from him' (Kesuvos 96a). Shimmush is *itself* the chesed-channel; without it, even the wisest Torah-content cannot transmit the avodah. **Why was the Tamid specifically a *keves* (lamb)?** ***Ki mi-meno nis'taknu ha-alafin*** — *because through it the alephs are rectified* (the same fallen alephs of Ois א) — bechinas ***'va-ani ke-keves aluf'*** — 'and I am as a tame lamb (literally: a lamb of the alephs)' (Yirmiyahu 11:19, Yirmiyahu describing himself as a sacrificial lamb-of-alphas). ***V'zeh bechinas keves — she-kavush tachas yad rabo u-meshamsho*** — *and this is the bechina of *keves* — that is *kavush* (subjugated) under his rebbe's hand and *meshamsho* (serves him)* (the wordplay *keves / kavush*; the keves-Tamid is the cosmic image of the talmid bowed under the rebbe's hand, serving him in shimmush). ***V'zeh tamid — gematria 4 alephs (4 × 111 = 444)*** — *and this is *tamid* — gematria of 4 alephs: ת=400, מ=40, י=10, ד=4, total = 454; while 4×alef-spelled-out (אלף=111) = 444; the calculation is approximate per Rabbeinu's reading*; *she-hu tikkun ha-alafin ha-na"l* — which is the rectification of the fallen alephs above. **And Mishlei's verse to those who don't do this**: ***'l'mi madanim, l'mi sicha?'*** — 'for whom is contention, for whom is conversation?' (Mishlei 23:29) — Rabbeinu reads ***'al yedei *sicha* (conversation), al yedei *chacham shed Yehuda'i* (a Jewish-shed wise-man — the *sicha* word splits into *shin-chet* = related to *shida/sheid*); al yado *madanim* (contentions); al yado ba his'nagdus*** — through such *sicha* (the conversation that is from a shed-Yehuda'i wise-man, not from a true talmid chacham), through him come *madanim*, through him comes the his'nagdus (the very misnagdim-his'nagdus of Ois א). Intermediate: **Ois ג**: ***L'avo l'chesed → hachnasas talmidei chachamim amitiyim l'soch beiso + shimmush***. ***'Ha-machnis orchim t"ch amitiyim l'soch beiso, k'ilu hikriv tmidin'*** (Ber 10b al Shunamis 'ish kadosh oveir aleinu tamid'). Shimmush ha-talmid → chesed (***'kol ha-monei'a talmido mi-l'shamsho, k'ilu monei'a mi-meno chesed'*** Kes 96a). ***Tamid = keves*** ('va-ani ke-keves aluf' Yirm 11:19) — alephs nis'taknu; keves = kavush; ***tamid b'gematria 4 alephs***. **Mishlei 23:29 'l'mi madanim, l'mi sicha'** = al yedei *sicha* (chacham shed Yehuda'i) bo'im madanim/his'nagdus (= Ois א).

Beginner: **Ois ד (closing peirush of the ma'amar) — *The Athenians' demand to 'build a house in the air' is the precise image of the misnagdim's avodah; R"Y's response is the precise refutation; the AB-G-D / shamayim-aretz code***. ***V'zehu she-amru sabei d'bei Asuna: 'b'nei lan beisa b'avira d'alma'*** — *and this is what the elders of Athens said: 'build for us a house in the air of the world.'* ***Ki eilu b'nei adam ha-rotzim la-aroch avodasam al yedei ha-Torah she-shom'im mi-talmidei chachamim shedin Yehuda'in, u-be-emes ein lahem al mah she-yismochu, va-havi k'ilu rotzim li-vnos bayis b'avira*** — *for these people who try to build their avodah upon the Torah they hear from the shedin-Yehuda'in talmidei chachamim, in truth have nothing to lean on — and it is as if they want to build a house in the air.* The Athenians' question is itself a coded portrait of misnagdic avodah. ***Ki t"ch shedin Yehuda'in heim porchin ba-avir, v'ein lahem al mah she-yismochu, kemo ha-shedin she-porchin ba-avir*** — *for shedin-Yehuda'in talmidei chachamim *fly in the air* and *have nothing to lean on*, just like the actual shedim who fly in the air* (the gemara's classical description of shedim as airborne with no fixed standing). **R"Y's response decoded**: ***'amar shem v'kam bein shemaya v'ar'a'*** — *he uttered a Name and stood between heavens and earth* — ***heinu ha-talmid chacham ha-amiti hu bein shemaya v'ar'a, k'targumo: 'ki kol ba-shamayim u-va-aretz' — d'achid b'shemaya v'ar'a*** — *meaning: the *true* talmid chacham is the one who stands *between heavens and earth* (Onkelos on Devarim 5:23, *'ki mi kol basar asher shama kol Elokim chayim'* — *'who is held in heaven and on earth'* — the true tzaddik holds onto both). The contrast is exact: the shedin-Yehuda'i flies in air *with no anchor*; the true t"ch stands *between* heaven and earth *with an anchor in both*. ***'Apiku li levanim v'tina mi-hasam'*** — *bring up to me bricks and mortar from there* — ***ki ha-tina nichnas b'libam shel eilu ka-na"l, v'na'aseh libam lev ha-even*** — *for the *tina* (mud, mire) entered into the hearts of those (misnagdim), and their heart became a *lev ha-even* (a heart of stone — Yechezkel 36:26)*. ***V'kshe-talmid chacham ha-amiti ro'eh machshavasam ha-ra'ah, omer lahem she-yotzi'u ha-tina mi-libam, she-yotzi'u ha-tina she-b'lev ha-even, v'al yichp'ru b'ha-Kadosh Baruch Hu*** — *when the true t"ch sees their evil thought, he tells them: extract the tina from your heart, extract the tina that is in the heart-of-stone, and do not deny HKB"H!* **And the *hasam* (from-there) of the verse**: ***ha-tina v'lev ha-even mei-hasam, heinu mi-bechinas ha-alafin ha-n'fulin ha-na"l, she-hen gematria *hasam* (התם — 'from there')*** — *the tina and the heart-of-stone come 'from there' — namely from the bechina of the fallen alephs of Ois א — for *4 × aleph (with the kollel) = 'hasam'* (התם = 5+400+40 = 445; 4×111=444+1 kollel=445)*. The 'hasam' that the misnagdim cannot lift up is the fallen alephs themselves. ***Amru: mi ika d'matzi l'asuki hasam?*** — *they said: who can lift the hasam?* — *she-amru lo: mi yachol l'ha'alos ha-alafin ha-n'fulin?* — they were really asking R"Y: *who can lift the fallen alephs?* ***V'heshiv lahem: u-mi ika d'matzi l'mivnei beisa bein shemaya v'ar'a*** — *and he answered them: 'and who can build a house between heavens and earth?'* — ***heinu mi she-boneh beiso al yedei talmidei chachamim ha-amitiyim*** — *meaning: one who builds his house through *true* talmidei chachamim* — **for they have something to lean on** (***ki yesh lahem al mah she-yismochu***) — ***ki talmidei chachamim amitiyim heim yesod kol davar*** — *for true talmidei chachamim are the foundation of every thing*. ***U-mi she-beiso beis va'ad la-chachamim, she-boneh beiso b'bechinas 'ish kadosh oveir aleinu tamid, na'aseh aliyas kir'*** (Melachim II 4:10 — the Shunamis again, building the upstairs room for Elisha) — ***eilu ha-anashim ma'alin ha-alafin*** — *these are the people who lift up the fallen alephs* (because their house is built on the true t"ch foundation of Ois ג, not in the air). **Final acrostic seal**: ***Aleph, Beis, Gimel, Daled. Gimel-Daled = shamayim v'aretz. Beis = mi she-boneh beiso bein shemaya v'ar'a — zeh tikkun ha-alafin*** — the four opening letters of the alef-bet themselves encode the avodah: *beis* (build) *between gimel-daled* (which together = shamayim and aretz, since their gematriot 3+4=7, and the ז of *zayin-ches* is the next pair) — and *that bayis* between heavens and earth *is the tikkun ha-alafin*. The aleph-itself comes first, and lifting it back into place via the bayis-construction is the entire teaching. Intermediate: **Ois ד (peirush ha-ma'amar)**: ***'B'nei lan beisa b'avira'*** = misnagdim ha-bonim al t"ch shedin Yehuda'in — porchin ba-avir, ein al mah she-yismochu (kemo shedim). R"Y ***amar shem v'kam bein shemaya v'ar'a*** = ha-talmid chacham ha-amiti, k'targumo 'ki mi kol basar' = d'achid b'shemaya v'ar'a (ein vs yesh anchor). ***'Apiku li levanim v'tina mi-hasam'*** = tina nichnas b'libam, na'aseh lev ha-even (Yech 36:26); R"Y omeir she-yotzi'u ha-tina; ***'hasam' = gematria 4 alephs + kollel*** = ha-alafin ha-n'fulin (Ois א). ***'Mi ika d'matzi l'asuki hasam' = mi yachol l'ha'alos ha-alafin?*** ***'Mi ika d'matzi l'mivnei beisa bein shemaya v'ar'a' = mi she-boneh al t"ch amitiyim*** (yesh lahem al mah she-yismochu, yesod kol davar; aliyas kir d'Shunamis Mel"B 4:10) ***ma'alin ha-alafin***. **Acrostic**: A-B-G-D — G-D=shemaya v'aretz; B=mi she-boneh beiso beineihem = tikkun ha-alafin.

Beginner: **Ois ה (Reb Nosson's editorial) — *the entire Torah is also a coded *kavanos parshas ha-Tamid*; Pri Etz Chaim Sha'ar Ha-Korbanos perek 4***. ***U-shamanu mi-piv ha-kadosh, she-zos ha-Torah m'rumaz ba kol ha-kavanos shel parshas ha-Tamid she-omrim ba-boker*** — *and we heard from his (Rabbeinu's) holy mouth that this Torah hints at all the kavanos of *parshas ha-Tamid* that we recite in the morning Shacharis* (the daily reading from Bamidbar 28 about the morning Korban Tamid, recited before Pesukei De-Zimrah). ***U-be'er lanu ketzas, v'ayein b'kavanos v'sireh v'savin she-kol ha-kavanos shel parshas ha-Tamid m'vo'arim ba-Torah ha-zos*** — *and he explained to us a little; look in the Kavanos (Pri Etz Chaim, Sha'ar Ha-Korbanos, especially perek 4) and you will see and understand that *all* the kavanos of parshas ha-Tamid are explained in this Torah.* **Reb Nosson then sketches the kavanos-line**: (i) ***Tamid machni'a klipos d'Asiyah***, ***she-heim bechinas avodah zarah*** — the Tamid subdues the klipos of *olam ha-Asiyah* (the lowest of the four worlds), which are the bechina of avodah zarah (= the boshes-AZ of Ois א, *'va-yinazru la-boshes'*); (ii) ***'olas' gematria shem אב"ג ית"ץ***, ***she-hu b'chesed*** — the word *olas* (offering, gematria 506) equals the first of the *Shem Mem-Bes* lines אבגית"ץ (gematria 506; the *chesed*-line of Shem MB; cf. T41 for the same Shem MB structure); (iii) ***b'sod 'va-yashkeim Avraham ba-boker'*** (Bereshis 22:3, the morning of the Akeidah) — Avraham, who is *chesed*, rose in the morning to bring the *olah* of Yitzchak — sealing *Avraham = chesed = olah*; (iv) ***v'hu sod 'al tir'i sola'as'*** — the secret of *'fear not, O worm'* (Yeshayahu 41:14, said to *Yaakov-tola'as*); ***v'yesh k'negdo ba-klipah tola asher m'chaleh v'ochel ha-kol*** — *and there is, opposite (the holy tola), in the klipah, a *tola* that destroys and consumes everything*. ***V'al ken tziva Hashem yisbarach b'rachamav l'hakriv olas tamid, l'hisgaber olas tamid she-bi-kedushah, she-hu bechinas tola'as Yaakov, al ha-tola she-ba-klipah*** — *and therefore Hashem in His mercy commanded the offering of the daily Olas Tamid — to enable the *Olas Tamid of kedushah* — which is the bechina of *Tola'as Yaakov* (the holy worm-Yaakov) — to overcome the *tola* of the klipah*. (v) ***V'da ki kol korban olah hi b'bechinas Leah*** — *know that every olah-offering is in the bechina of *Leah***. ***V'lachen ba olas tamid k'negdah, kdei l'mamtik dineha, kdei she-lo yishlot v'yimshol ha-tola'as ha-tamei, v'tola yachzor l'olah*** — *and therefore the Olas Tamid comes corresponding to her, in order to sweeten her dinim, so that the impure tola will not rule, and the *tola* will return to *olah*.* The wordplay *tola → olah* is exact (same letters re-ordered: ת-ו-ל-ע vs ע-ו-ל-ה swaps tav/heh and lamed/lamed); the daily Tamid literally re-arranges the *tola*-letters back into *olah*-letters. (vi) ***V'zeh she-kasuv 'olas tamid' — ki tamid b'gematria 4 alephs she-loke'ach Leah*** — *and this is what is written 'olas tamid' — for *tamid* (תמיד = 454; or per kollel = 4 alephs ≈ 444+kollel) gematria 4 alephs that Leah takes*. **All this is explicated in Pri Etz Chaim, Sha'ar Ha-Korbanos perek 4, ayein sham heitev**. **Reb Nosson seals it back into Rabbeinu's Torah**: ***misnagdim ha-m'charfin yirei Hashem nimshach me-ha-alafin ha-n'fulim, she-eilu ha-alafin b'kedushah heim bechinas Leah, v'etzlam na'aseh me-zeh bechinas: 'ha-me'at mi-kem hala'os anashim, ki s'lau gam Elokai' — k'ilu lo'ah HKB"H mi-l'azor*** — the misnagdim's contempt is *exactly* the corruption of the holy *Leah-alephs* into the falsified *lo'ah* of *'ki s'lau gam Elokai'* (Yeshayahu 7:13 of Ois א) — *because *Leah*'s gematria coincides with the alephs, and the klipah turns *me-Leah* into *l'va lo'ah* (worn-out kefirah-divine-fatigue)*. ***V'ha-tikkun: 'anochi sola'as v'lo ish'*** — and the tikkun is again the *sola'as* of Ois ב — *Tola'as Yaakov*, the daily Olas Tamid in its kedushah-form, restoring the alephs of Leah to their olah-position and dispelling the lo'ah of the misnagdim. Intermediate: **Ois ה (R"N — kavanos parshas ha-Tamid)**: 'shamanu mi-piv ha-kadosh she-zos ha-Torah m'rumaz ba kol kavanos parshas ha-Tamid' (Shacharis). Ayein PEC Sha'ar Ha-Korbanos perek 4. **Kavanos**: (i) ***Tamid machni'a klipos d'Asiyah = AZ*** (= Ois א); (ii) ***'olas' gematria שם אב"ג ית"ץ = chesed***; (iii) sod 'va-yashkeim Avraham ba-boker' (Ber 22:3) = Avraham=chesed=olah; (iv) sod ***'al tir'i sola'as Yaakov'*** (Yesh 41:14); k'negdo b'klipah ***tola she-m'chaleh v'ochel ha-kol***; lachen Olas Tamid b'kedushah (=tola'as Yaakov) m'shabber tola d'klipah; (v) ***kol olah = bechinas Leah***, Olas Tamid k'negdah l'mamtik dineha; ***tola yachzor l'olah*** (wordplay osiyos); (vi) ***'olas tamid' — tamid b'gematria 4 alephs she-loke'ach Leah***. **R"N's link**: misnagdim/yirei-Hashem/charafos = corruption of Leah-alephs to ***'ki s'lau gam Elokai'*** (Yesh 7:13, lo'ah). Tikkun = ***'anochi sola'as'*** = Tola'as Yaakov / Olas Tamid b'kedushah → tikkun.