Running Commentary on Torah 30 — Mishra d'Sakina

Beginner: **The opening riddle from the Athenians (Bechoros 8b).** This Torah is built on one of the riddles of the Savay d'Bei Atuna — the "elders of Atuna" whose bizarre, seemingly absurd dialogues with Rabbi Yehoshua ben Chananya appear in the Gemara (Bechoros 8b). The riddles that Rabbeinu has been unpacking since Torah 23 of Likutey Moharan. The specific exchange here: the Athenians pose, "mishra d'sakina, b'mai kat'lei lah?" — "a field of knives — with what do they reap it?" Rabbi Yehoshua answers, "b'karna d'chamra" — "with the horn of a donkey." The Athenians retort: "is there a horn for a donkey? And is there a field of knives?" — both images are deliberately absurd. Then they bring him two eggs and say, "hei zug'sa chivarsa v'hei zug'sa uchamsa?" — "which pair is from a white hen, which from a black hen?" Rabbi Yehoshua answers by bringing two cheeses and saying, "hei d'iza chivarsa v'hei d'iza uchamsa?" — "which is from a white goat and which from a black goat?" Rashi renders *mishra d'sakina* as "aruga shel sakinim" — a garden-bed/furrow full of knives — "with what do they mow/reap it?" This whole riddle-sequence will be decoded by Rabbeinu as an esoteric teaching on hasagas Elokus, the tzaddik, malchus, tochachah, and the two forms of boldness. Intermediate: **Bechoros 8b** — Athenians: *mishra d'sakina, b'mai kat'lei lah?* → R"Y: *b'karna d'chamra*. They: is there a horn to a donkey or a field of knives? Then 2 eggs (white/black hen?) → R"Y 2 cheeses (white/black goat?). Rashi: *mishra* = aruga shel sakinim. All these images encode the teaching to follow.

Beginner: **The Gemara's own additional details + Rashi.** The Gemara continues the exchange verbatim — Rashi's gloss again: *b'mai kat'lei lah* means "with what do they mow/cut it?" — assuming the image of a row of knives standing up as grain-stalks. The "Athenians" (Savay d'Bei Atuna) are traditionally identified as the Elders of Athens, and understood in the mystical tradition as a disputation against Torah from the side of outside wisdoms (as Rabbeinu treats them from Torah 23 onward). Intermediate: Continuation of Gemara + Rashi: *b'mai kat'lei lah* = במה קוצרין אותה. Savay d'Bei Atuna = Elders of Athens — outside-wisdom disputants (cf. LM 23 onward).

Beginner: **Rabbeinu's opening klal — grasping the Divine requires many tzimtzumim.** Rabbeinu now begins in his own voice. The core principle of the teaching: **attaining hasagas Elokus — conceptual awareness of the Divine — is impossible without many tzimtzumim (contractions),** in which the understanding moves from the aila (the causer / higher) to the alul (that which is caused from it / lower), from sechel elyon (upper intellect) down through successive levels of sechel tachton (lower intellect). You cannot "jump" into the highest concepts; they must be clothed, step by step, in forms that a finite mind can receive. Intermediate: **Klal**: hasagas Elokus requires many **tzimtzumim** — *aila → alul*, sechel elyon → sechel tachton. Higher concepts must be clothed step-by-step in forms finite mind can receive.

Beginner: **The teacher-student analogy; seeking a worthy moreh.** The principle is empirically obvious: one cannot grasp a great intellect without seeing it clothed in a lesser intellect. When a teacher wishes to convey a lofty idea to a student, he must dress it in a smaller, lower intellect so the student can receive it. First he lays out the introductions and surrounding concepts (the hakdamos); only through these does the student arrive at the intended higher idea. Therefore, every person must make serious effort to seek out a worthy moreh (teacher) who can actually explain and make comprehensible such lofty matter — i.e., hasagas Elokus. Intermediate: Teacher-student: sechel gadol must clothe in sechel katan via hakdamos → reach sechel gadol. **Must seek a worthy moreh** who can actually present hasagas Elokus in graspable terms.

Beginner: **The lower the soul, the greater the teacher required; the se'aros/surroundings.** Rabbeinu delivers a decisive principle: **the more a person feels his own lowliness and distance from Hashem, the greater the teacher he needs.** Israel in Mitzrayim had fallen into the forty-nine gates of impurity — *precisely* because they were so low they needed a teacher as great as Moshe Rabbeinu. The analogy is a sick patient: the more dangerously ill he is, the more skilled a doctor he must find — not a mediocre one. So a person should never say, "it's enough for me to cleave to some G-d-fearing person, even if not a truly great tzaddik; if only I could be like him." **On the contrary: the lower he feels, the greater the rabbi he must pursue.** This dynamic corresponds in the sod to **se'aros** (hairs). The shoresh "שער" (s-'-r) links *se'ar* (hair) with *shi'ur* (measure/boundary) — because the illumination of the mochin (intellect) emerges from the head precisely through the hairs, each hair contracting and measuring the light. So the upper intellect (hasagas Elokus) is dressed in the lower intellect — this is **"sa'ara b'igula"** — "hair in a circle" (Tikkunei Zohar, Tikkun 70, 113a) — the aspect of **sivuvim (encirclings)**: the introductory concepts that encircle the intended goal. The essence is always the goal — as Chazal say (Yevamos 16a): "סבבוהו בהלכות עד שהגיעו לצרת הבת" — "they circled him with halachos until they reached the case of the 'co-wife of the daughter'." All the circling halachos were preliminary; the real goal was that one ikkar case. Intermediate: **Lower the person, greater the rabbi** (Israel→Moshe at 49 sha'arei tumah; critically-ill patient ↔ expert rofeh). Never settle for "just a G-d-fearing person." **Se'aros** (שער=שיעור): ohr ha-mochin emerges via hairs-measures. Sechel elyon dressed in sechel tachton = **"sa'ara b'igula"** (Tik"Z Tik 70, 113a) = **sivuvim** (encircling hakdamos). Ikar = tachlis (Yev 16a — "sib'vuhu b'halachos ad she-higi'u l'tzaras ha-bas").

Beginner: **Black hair / sa'ara ukma — blackness that contracts and makes visible; the letters of Torah as measure.** This is also the aspect of **"sa'ara ukma"** — black hair (Tikkunei Zohar, Tikkun 70, 111a) — reflecting "שחורה אני ונאוה" — "I am black and comely" (Shir ha-Shirim 1:5). **Blackness gathers and contracts vision so one can see clearly** (like the black of the eye — see next segment). So the lower intellect, associated with blackness, *contracts* the beauty and splendor of the upper intellect; only through that contraction does the eye/mind see at all. These "hairs" are also the **measure (shi'ur) of the letters of the Torah** (Tik"Z Tik 70) — for the mitzvos *are* the Creator's wisdom garbed in fixed measures and boundaries. Why does a given mitzvah take precisely this form and no other? Because His chochmah decreed it so; and another mitzvah has its own measure for the same reason. Every mitzvah's letters and words and concepts are boundaries and contractions of the upper chochmah — this is the clothing of sechel elyon in sechel tachton, and it is through this clothing that one can actually merit hasagas Elokus. Intermediate: **"Sa'ara ukma"** = black hair (Tik"Z Tik 70, 111a) = "shchorah ani v'navah" (Shir 1:5). Blackness contracts → enables sight. Sechel tachton (blackness) contracts upper splendor. These hairs = **shi'ur of osiyos ha-Torah**; each mitzvah's letters/measures = tzimtzum of His chochmah → pathway to hasagas Elokus.

Beginner: **Bas ayin — the pupil of the eye as model for sechel tachton; "Avraham's daughter named Bakol"; the flame in the bush.** This is the aspect of Chazal's teaching (Bava Basra 16a): "Avraham Avinu had a daughter, and her name was 'Bakol'." This alludes to **bas ayin** — the "daughter of the eye," i.e. the pupil — the black part of the eye. The blackness of the pupil *embodies* the quality of blackness-that-contracts-and-contains-great-things. Watch the eye empirically: a huge mountain, seen through the pupil, is contained inside it. The blackness of the eye contracts every great thing and makes it visible inside itself. Just so, the sechel tachton contracts and contains the vast sechel elyon — the upper is included within the lower — and only through that inclusion is the upper actually seen and understood. This is the aspect of "וירא אליו ה' בלבת אש" — "Hashem appeared to him in the flame of fire" (Shemos 3:2) — where Hashem clothed hasagas Elokus in the *bas ayin* (the word "לבת" being read as "לב"=heart and the dot that illuminates) — see Tikkunei Zohar Tikkun 6; Tikkun 11; Tikkun 70 (Bava Basra 141a reference). Intermediate: **Bas ayin** (BB 16a: "bas hayisah l'Avraham, Bakol shmah") = pupil = blackness that contracts and contains all great things (mountain seen through eye). Sechel tachton contracts sechel elyon → hasagas Elokus visible. "Va-yera Hashem b'labas esh" (Shem 3:2) = Hashem clothed hasagas Elokus in bas ayin (Tik"Z Tik 6, 11, 70).

Beginner: **"Daughter first — a good sign for sons"; sechel tachton as malchus; hating gain as its precondition.** This is also the aspect of the Gemara's statement "בת תחלה סימן יפה לבנים" — "a daughter first is a good sign for sons." **Daughter (bas) = sechel tachton** — the preliminary step. **Sons (banim) = sechel elyon**, the mature understanding, the goal. Chazal (Menachos 110a) teach on "הביאי בני מרחוק ובנותי מקצה הארץ" (Yeshayahu 43:6): "banim" are the exiles in Bavel, whose knowledge is settled like sons; "banos" are the exiles in other lands, whose knowledge is unsettled like daughters. Therefore sons represent *yishuv ha-da'as* — the settled, upper intellect — reached through the preliminary lower intellect. "Daughter first is a good sign for sons" — start with the lower sechel, so that the upper sechel (the sons) can be attained. That beautiful sign marks and bounds the upper intellect via the Torah's letters-as-measures — "shchorah ani v'navah" once again. **But attaining this lower-sechel channel has a precondition: one must be a *sonei betza* — one who hates gain — with utmost hatred of wealth.** Why? Because the black-hair / sa'ara ukma which represents the lower sechel stems from the side of **malchus**. Intermediate: **"Bas techilah siman yafeh la-banim"**: bas = sechel tachton (hakdamah); banim = sechel elyon (tachlis). Men 110a on Yesh 43:6: galus Bavel = yishuv ha-da'as (banim); galuyos acheros = unsettled (banos). Siman yafeh = osiyos Torah marking tachlis ("shchorah ani v'navah"). **Precondition**: *sonei betza* (hate gain) — because sa'ara ukma = sechel tachton stems from **malchus**.

Beginner: **Malchus and chochmah ha-tachtonah; Shmuel's generation vs Shlomo's; love of wealth → black bile, the other side's igula.** And so it is that hating gain aligns with malchus (see Tik"Z Tik 70). The lower sechel — the aspect of malchus — is the lower wisdom that **governs each world**; it is the wisdom of leadership. This stands in contrast to the *upper* wisdom (hasagas Elokus). Practically: in the days of Shmuel ha-Navi, when the leaders of the dor succumbed to greed — "ויטו אחרי הבצע" (I Shmuel 8:3) — they *immediately* blemished the malchus of holiness, and the verse continues, "כי אותי מאסו ממלוך עליהם... ובקשו מלך ככל הגויים." The malchus of holiness was damaged precisely by their love of gain. In contrast, in Shlomo ha-Melech's days, when silver "לא נחשב בימי שלמה מאומה" — silver was not valued at all (I Melachim 10:21) — the malchus kedushah was rectified and firmly established (Zohar Vayechi 249a): "וישב שלמה על כסא ה' למלך" (I Divrei ha-Yamim 29:23), ruling over upper and lower realms (Megillah 11a). Shlomo merited this lower-sechel: "ויחכם מכל האדם" (I Melachim 5:11), and "ותרב חכמת שלמה מחכמת כל בני קדם." This is the malchus-wisdom. **But through love of wealth, one falls to the blackness of the other side** — the aspect Tik"Z calls "shabtay patya ukma" — Saturn, the fool, the black — black bile (melancholy). This is "בעצבון תאכלנה" (Bereshis 3:17). He falls into the *igula* (circling) of the sitra achra — "סביב רשעים יתהלכון" (Tehillim 12:9) — hungering for wealth, "שטו העם ולקטו" (Bamidbar 11:8 / 11:4) in foolishness (Zohar Beshalach 62b), the opposite of chochmah. **One who merits this chochmah-tachtonah must strive to infuse it with chiyus (life-force)** to enliven the lower wisdom of each world, each according to his measure. The chief source of chiyus is **ohr ha-panim** — the light of the countenance — as in "באור פני מלך חיים" (Mishlei 16:15). Therefore one must *elevate the malchus* up to ohr ha-panim, which shines specifically during the **shalosh regalim** (the three pilgrimage festivals). Intermediate: Sechel tachton = **malchus** = chochmah governing each world. **Shmuel's dor** fell to betza (I Shm 8:3) → "ma'asu... b'kasu melech ka-goyim." **Shlomo**: kesef lo nechshav (I Mel 10:21) → malchus kedushah nisknah (Zohar Vayechi 249a); "yashav Shlomo al kisei Hashem" (I Div"H 29:23); Meg 11a ruler upper+lower. Ahavas ha-mamon → shchorus de-sitra achra = **shabtay patya ukma** (Tik"Z Tik 70) = marah schorah / "b'itzavon tochlenah" (Ber 3:17) = igula de-sitra achra ("saviv resha'im yis'halachun," Teh 12:9); "shatu ha'am v'lakhetu" (Bam 11:8) b'sechlus (Zohar Beshalach 62b). **Tikkun**: infuse chiyus (ohr ha-panim = "be-ohr pnei melech chayim," Mish 16:15) — elevate malchus to ohr ha-panim at **shalosh regalim**.

Beginner: **Ohr ha-panim = simchah = mitzvos → shalosh regalim; malchus as daled; arba malchuyos.** The essence of ohr ha-panim is **simchah (joy)** — "לב שמח ייטיב פנים" — "a joyful heart makes a cheerful face" (Mishlei 15:13). The source of simchah is the *mitzvos* — "פקודי ה' ישרים משמחי לב" (Tehillim 19:9). The heart of joy is the heart — "נתת שמחה בלבי" (Tehillim 4:8). And the heart of the entire *year* is the **shalosh regalim** — as in "אלה מועדי ה' מקראי קדש" (Vayikra 23:4), the roshei teivos of *אלה מועדי ה'* being **אמ"י / איימ**, hinting to *ima* (the source of binah; see Pesach Eliyahu in the hakdamas Tik"Z). All the simchah of mitzvos performed throughout the year gathers into the lev of the year — the shalosh regalim — making them days of joy: "ושמחת בחגך" (Devarim 16:14). Through this simchah the panim are illuminated — "lev samei'ach" → "yitav panim." For this reason we were commanded "שלש פעמים בשנה יראה כל זכורך את פני האדון ה'" — three times a year, to appear before *pnei* Hashem — **to receive ohr ha-panim**. This is the aspect of the Gemara (Sukkah 27b): "חייב אדם להקביל פני רבו ברגל" — a person is obligated to greet his rabbi's face on the regel, to receive ohr ha-panim and thereby enliven the malchus. This is "צדק לפניו יהלך" (Tehillim 85:14) — *tzedek* is the malchus kedushah; "ויָשֵׂם לדרך פעמיו" — paamim = regalim — three times a year, to receive ohr ha-panim. And "ישבו ישרים את פניך" (Tehillim 140:14) — *yesharim* echoes "פקודי ה' ישרים" — the mitzvos that arrange and settle ohr ha-panim. **But sometimes, chas v'shalom, the malchus kedushah (which is sechel tachton) falls into the exile of the four kingdoms (*arba malchuyos*: Bavel, Madai-Paras, Yavan, Edom)**. Why four? Because the malchus itself is the letter **daled** — the letter with no substance of its own (Zohar Vayechi 238a). It has "*les lah m'garmah klum*" — "it has nothing of its own" — it relies on the branches of sechel elyon that extend to it. Intermediate: **Ohr ha-panim = simchah = mitzvos → shalosh regalim.** "Lev samei'ach yitav panim" (Mish 15:13); "pikudei Hashem yesharim m'samchei lev" (Teh 19:9); "nasata simchah b'libi" (Teh 4:8). Lev ha-shanah = shalosh regalim ("eleh mo'adei Hashem," Vay 23:4 — rashei teivos **אמ"י**, Pesach Eliyahu hakdamas Tik"Z). "V'samachta b'chagecha" (Dev 16:14) → lev samei'ach → yitav panim. Mitzvas aliyah la-regel = "lir'os es pnei ha-Adon" = l'kabel ohr ha-panim. Suk 27b: chayav adam l'hakbil pnei rabo ba-regel. "Tzedek l'fanav y'halech" (Teh 85:14) — tzedek=malchus, "yasem l'derech pe'amav" = 3 regalim → ohr ha-panim. "Yeshvu yesharim es panecha" (Teh 140:14). **Malchus kedushah falls into arba malchuyos** (Bavel/Paras/Yavan/Edom) — because malchus = **daled** (Zohar Vayechi 238a: "les lah m'garmah klum").

Beginner: **Four worlds / four wisdoms of the nations; za'akah; chesed reaps the daled; Avraham, the four sons, Agag, and the shalosh regalim carry the daled upward; chesed revealed via tochachah.** Malchus is composed of **four worlds** (Atzilus, Beri'ah, Yetzirah, Asiyah), each containing an aspect of malchus — the sechel tachton that governs that world. All the wisdoms of the nations draw *from underneath* this lower chochmah. When they draw excessively, chas v'shalom, they prevail, and the *arba malchuyos de-sitra achra* — the four exiles — gain dominance. Who can bear the great cry and scream when the malchus (lower sechel) falls among them — "זעקת מושל בכסילים" — "the cry of a ruler among fools" (Koheles 9:17)? That is the **za'akah** when the malchus falls into the hands of fools who *pretend* to be wise, and who try to pull true chochmah into their *chochmos shel sheker*. There is also a greater scream: Hashem Himself, as it were, roars — "שאוג ישאג על נוהו" (Yirmiyahu 25:30) — over His dwelling (Zohar Acharei 74a): the malchus fallen into the four exiles. One must strive to **cut and separate the malchus from those four exiles and lift it up from there**. And the main elevation is through **chesed** — "והוכן בחסד כסא" (Yeshayahu 16:5), "זרעו לכם לצדקה קצרו לפי חסד" (Hoshea 10:12). Through chesed one reaps and cuts — "קצר" — the **daled of malchus**, separating it from the four exiles, and elevates it to ohr ha-panim. For this reason, **Avraham Avinu was a man of chesed** and always labored to perform chesed in order to elevate malchus from the nations; therefore he pursued the four kings (מלחמת ד' המלכים) to subdue them — for they are the *arba malchuyos* of the other side. For Avraham despised wealth — rejecting Sodom's riches: "אם מחוט ועד שרוך נעל... ולא תאמר אני העשרתי את אברם" (Bereshis 14:23). Avraham is also the one who tiken **shacharis** (Berachos 26b) — the morning prayer — which is the aspect of **shachrus (blackness)**, i.e. sechel tachton = chochmah tachtonah = blackness (as above). One merits to rectify this through hating gain (as above). And therefore from Avraham came four: Yitzchak and Yishmael, Yaakov and Esav — corresponding to the four sons of the Haggadah: "כנגד ארבעה בנים דיברה תורה — חכם רשע תם ושאינו יודע לשאול" — and the four kingdoms of holiness (Kavanos of the Haggadah). **Yitzchak = chacham** — named for laughter and joy: "בן חכם ישמח אב" (Mishlei 10:1). **Esav = rasha**. **Yaakov = tam** — "ויעקב איש תם" (Bereshis 25:27). **Yishmael = she'eino yodea lish'ol** — for he did teshuvah (Bava Basra 16b). Teshuvah itself is primarily in the aspect of "not knowing what to ask," turning to Hashem for what one cannot name: "אשר לא גזלתי אז אשיב" (Tehillim 69:5). Thus Avraham rectified **שחר"ית** = ראשי תיבות **ח**כם **ר**שע **ת**ם **ש**אינו-יודע-לשאול, corresponding to the four malchuyos. And this is "וישסף שמואל את אגג" (I Shmuel 15:33) — Agag embodies the *arba malchuyos de-sitra achra*, for "ראשית גוים עמלק" (Bamidbar 24:20); Rashi explains *va-yeshasef* = he cut him into four pieces — that is, Shmuel separated the daled (= malchus kedushah, which has nothing of its own) *from* Agag (the generality of the four other-side kingdoms). And he elevated the malchus kedushah via the shalosh regalim: **וישס"ף** = ראשי תיבות **ש**בועות **ס**וכות **פ**סח — for the chiyus comes from ohr ha-panim of the shalosh regalim. "ויהי לתשובת השנה לעת צאת המלכים" (II Shmuel 11:1) — *teshuvas ha-shanah* = the shalosh regalim (regalim = pe'amim), days of judgment and teshuvah, as Chazal say (Rosh Hashanah 16a): "בפסח נידונים על התבואה, בשבועות…" — then "the kings go out," extracting the malchus kedushah from the arba malchuyos and lifting it to ohr ha-panim in the shalosh regalim. Correspondingly, *each* regel has **four** aspects: on Pesach — **ארבע כוסות**; on Shavuos — the order of the Mishnah, "four times in each person's hand" (Eruvin 54b); on Sukkos — **ארבעת המינים**. All correspond to the daled of malchus, which is elevated to ohr ha-panim through the simchah shel mitzvah gathered into the regalim. **The revelation of chesed itself** — by which the daled is reaped/cut away from the four exiles — is through **tochachah (rebuke)**. For through the opening of the mouth of the rebuker, chochmah is revealed; and through chochmah, chesed is revealed. The main revelation of chesed is through chochmah — for Hashem *is* the illumination of chochmah (Zohar Lech Lecha 94a; Zohar Tzav 31a) — "פיה פתחה בחכמה ותורת חסד על לשונה" (Mishlei 31:26). And this is "יהלמני צדיק חסד ויוכיחני" (Tehillim 141:5) — the tzaddik strikes with chesed *and* rebukes — through the tochachah, chesed is revealed. **And we must accept their tochachah, even when their tochachah comes via genai (denigration), even when they denigrate us.** Intermediate: Malchus = 4 olamos; umos draw from below lower sechel → arba malchuyos de-sitra achra prevail. **Za'akah**: "za'akas moshel b'kesilim" (Koh 9:17); "sha'og yish'ag al naveihu" (Yir 25:30; Zohar Acharei 74a). **Tikkun**: cut/elevate malchus from arba malchuyos via **chesed** ("huchan b'chesed kisei," Yesh 16:5; "zir'u lachem li-tzedakah kitzru l'fi chesed," Hos 10:12) → "koter" the daled. **Avraham** = ish chesed; milchemes 4 melachim; despised kesef Sodom (Ber 14:23); tiken shacharis (Ber 26b) = shchorus = sechel tachton. **Arba banos**: Yitzchak chacham (Mish 10:1), Esav rasha, Yaakov tam (Ber 25:27), Yishmael she'eino yodea lish'ol (BB 16b) — teshuvah ("asher lo gazalti az ashiv," Teh 69:5). שחר"ית = ח"ר"ת"ש. **Va-yeshasef Shmuel es Agag** (I Shm 15:33; Bam 24:20 "reishis goyim Amalek"; Rashi: four pieces) = separate daled from Agag-general. וישס"ף = שבועות/סוכות/פסח. "Teshuvas ha-shanah l'eis tzeis ha-melachim" (II Shm 11:1) = shalosh regalim (RH 16a — judgment on produce/wine/fruit). **4 in each regel**: Pesach=4 kosos; Shavuos=seder ha-mishnayos (Eruv 54b); Sukos=4 minim. **Chesed revealed via tochachah** → pischon peh shel ha-mochiach → chochmah → chesed (Zohar Lech Lecha 94a; Tzav 31a; "piha pas'cha b'chochmah v'Toras chesed al l'shonah," Mish 31:26). "Yehalmeni tzaddik chesed v'yochicheini" (Teh 141:5). **Accept tochachah even via genai**.

Beginner: **Why we must accept denigration-tochachah: our own tefilah torments the tzaddikim.** We must receive their tochachah in order to obtain the chesed through it. When their tochachah comes via genai (denigration), we must **judge them favorably**, for "אין אדם נתפס על צערו" — no one is held accountable for words said in pain. For they suffer great pain *from us*, because even what is good in our eyes is bad in the eyes of the tzaddikim. As Chazal say (Yevamos 103a): "כל טוב של רשעים רע הוא אצל צדיקים" — all the "good" of the wicked is evil to the tzaddikim. Our mundane business and sichas chulin are obviously evil to them. But even our good deeds — our **tefilah**, which we think of as nothing but good — are evil to the tzaddikim: "ותפילתי ברעותיהם" (Tehillim 141:5; the earlier part of this very verse, "yehalmeni tzaddik chesed...", was brought in the previous segment). Because **our tefilah confuses them**. All the scrambled thoughts (*irbuv hada'as*) and confusions (*bilbulim*) and foolishness that we have throughout the day arise *precisely at the time of tefilah* and are all "heard" by the tzaddik at that moment — in the aspect of "מי ימלל גבורות ה' ישמיע כל תהלתו" (Tehillim 106:2) — *tehilaso* in the language of "ובמלאכיו ישים תהלה" (Iyov 4:18) — same letters as *taholah*, meaning folly, confusions, bilbulim that come exactly at the time of tefilah/tehilah. These bilbulim come in two ways: either they come to be rectified — because they see the person is praying with proper kavanah, so the holy sparks within them come up to be lifted (for now is their time); or, if he is not worthy to pray, they come to disturb him from his tefilah. Either way — at the time of tefilah, all the confusions of the person arise and are heard. For this reason *confusions* are called **tuhulah** — because they come precisely at the time of *tefilah* and *tehilah*. And all these tefilos with all their bilbulim reach the tzaddikim — **for the tzaddikim are the aspect of Mashiach, to whom all tefilos come in order to be elevated** — "ותהלתי אחטם לך" (Yeshayahu 48:9). All *tehillos* come to the aspect of Mashiach, who is the aspect of **chotem (nose)** — same root as *echetam* — as in "רוח אפינו משיח ה'" (Eichah 4:20). For Mashiach *smells* and judges (Sanhedrin 93b): "והריחו ביראת ה'" (Yeshayahu 11:3) — that is, by the tefilos, which are the aspect of "יראת ה' היא תתהלל" (Mishlei 31:30). He smells and feels, in the tefilos he receives, each person according to what he is — all the bilbulim of each one mixed into his tefilah. **It turns out, therefore, that the tzaddikim suffer agonies from our prayers that confuse them** — and *this* is why we must accept their tochachah even when they despise us. Intermediate: **Accept tochachah-even-via-genai**: "ein adam nis'pas al tza'aro" — dan l-kaf zchus. Yev 103a: "kol tov shel resha'im ra hu etzel tzaddikim" — even our tefilah: "u-s'filasi b'ro'oseihem" (Teh 141:5). **Irbuv ha-da'as / bilbulim** arise specifically at tefilah — "mi y'maleil gvuros Hashem yashmia kol tehilaso" (Teh 106:2) ↔ "u-v'malachav yasim taholah" (Iyov 4:18) = same letters as tehilah = bilbul. Two options: come l'tikkun OR come l'bilbul. All tefilos reach **tzaddikim = Mashiach** ("u-tehilasi ech'tam lach," Yesh 48:9) — he is **chotem** (nose; same root as echtam) — "ruach apeinu m'shiach Hashem" (Eicha 4:20). Mashiach *morach v-dain* (San 93b; "va-harichoy b'yiras Hashem," Yesh 11:3; "yir'as Hashem hi tis'halal," Mish 31:30). **Therefore tzaddikim suffer from our confused tefilos** → must accept their tochachah even when they despise us.

Beginner: **How can the tzaddik rebuke each individually? Through azus; two azuses = two Torahs; azus-of-holiness needed for tefilah and for wonders.** A challenge arises: **how can the tzaddik actually rebuke each and every person?** All the tefilos come to him mixed together — worthy and unworthy — and how does he know which tefilah came from whom, in order to rebuke *that* specific person? The answer: he knows through each person's **azus (boldness)** and his **Torah** — whether his tefilah was worthy or not. For there are **two kinds of azus**. **Azus de-kedushah (boldness of holiness)** — without which Torah itself cannot be received. As Chazal said (Avos 2:5): "לא הביישן למד" — the bashful does not learn. And (Beitzah 25b): "מפני מה ניתנה תורה לישראל? מפני שהם עזים" — why was the Torah given to Israel? Because they are bold. And (Avos 5:20): "הוי עז כנמר" — be bold as the leopard. This is why Torah is called *oz* (strength): "ה' עוז לעמו יתן" (Tehillim 29:11), with Rashi (and see Zevachim 116a). Without azus de-kedushah one cannot come to Torah. **Opposite this, there is azus de-sitra achra** — and from it come **other Torahs** (*torah acheres*), which are the aspect of **pesilim** (idols — same root פ-ס-ל as "pesol lecha," carving, and *pesoles*, refuse). Whoever has this azus — Chazal tell us his parents were not at Har Sinai (Nedarim 20a). His Torah is the opposite of our holy Torah. "פסול לך" (Shemos 34:1) is the same root as *pesoles* (refuse) — as Chazal taught (Pesachim 50a): the light that is precious in *this* world will be cheap and floating (*pesoles*) in the world to come. The sitra achra's Torah is *pesoles* even now — hence called *pesilim*: "לא תעשה לך פסל" (Shemos 20:4). So one who has azus de-sitra achra receives *their* Torah — pesilim. **Via the azus that the tzaddik perceives in each and every one** — whether he has azus de-kedushah or azus de-sitra achra — the tzaddik thereby knows whether his tefilah was worthy or not. For **tefilah itself is only possible via azus**. To stand before Hashem requires azus — each one according to how he evaluates in his heart the greatness of the Creator ("נודע בשערים בעלה," Mishlei 31:23 — Zohar Vayera 103a: each according to what he evaluates). Even more so the *nifla'os* aspect of tefilah — the *arrangement of the arrays*: the galaxies and mazalos are each fixed in their ma'amad according to the chochmah by which the Creator set them, and this person comes in his tefilah and wishes to *rearrange the arrays* and do wonders! Therefore at the time of tefilah one must *remove the shame*: "בך בטחו אבותינו... בטחו ולא בושו" (Tehillim 22:5). Because through being ashamed before Him one cannot pray at all — only through azus. And this is "אתה הא-ל עושה פלא הודעת בעמים עוזך" (Tehillim 77:15) — Hashem does wonders through the tefilos of Israel, which operate via aspects of azus; and through this He makes known *ba-amim* — among the nations — the azus de-kedushah of Israel: that they have such boldness as to pray and do wonders. When the nations see the wonders performed in the world through Israel's tefilos, through that they know how great the holy azus of Israel is. **And this is the "mishra d'sakina"** — the field of knives: this is the aspect of sechel tachton / malchus mentioned above, in the aspect of "הסכן הסכנתי" (Bamidbar 22:30), lashon of learning (Targum: hemelaf = alifna, teaching) — and in the aspect of "חרב נוקמת" (Vayikra 26:25), which is the aspect of malchus. **Mishra** (Rashi: aruga) — like "ערגה" — the *za'akah* of "כאיל תערוג" (Tehillim 42:2), tied to the za'akas moshel of the fallen malchus above. Intermediate: **How tzaddik rebukes each**: via **azus** + each one's **Torah**. **2 azuses**: (a) *azus de-kedushah* — needed to learn ("lo ha-baishan lomed," Avos 2:5); to receive Torah ("mipnei mah nitnah Torah l'Yisrael? she-hem azim," Beitzah 25b); "hevei az ka-namer" (Avos 5:20); Torah=oz ("Hashem oz l'amo yiten," Teh 29:11; Rashi + Zev 116a); (b) *azus de-sitra achra* → other Torahs = **pesilim** (same root as *pesol lecha* and *pesoles*; Ned 20a: his parents weren't at Sinai; Pes 50a: ohr yakar ze ha-olam → kal b'olam ha-ba = pesoles). **Tefilah itself requires azus** (el'u lo… how stand before Him?) — each k'fi mah she'me'arich b'libo ("noda ba-she'arim ba'la," Mish 31:23; Zohar Vayera 103a); even more so nifla'os = rearranging arrays → must remove shame ("b'cha batchu avoseinu... batchu v'lo voshu," Teh 22:5) → only via azus. "Atah ha-E-l oseh fele, hodata va-amim uzecha" (Teh 77:15). **Mishra d'sakina** = malchus = sechel tachton ("ha-sken hisk'nati," Bam 22:30 Targum *hemelaf*; "cherev nokemes," Vay 26:25); *mishra*/aruga → *erga* / *ta'arog* (Teh 42:2) = za'akah.

Beginner: **Decoding the Athenians' riddle in full; two eggs = two tefilos; two cheeses = two Torahs; white goat / black goat = two azuses; unfinished conclusion.** Now Rabbeinu decodes the riddle piece by piece. **B'mai kat'lei lah** (Rashi: "with what do they cut it") = with what do they cut and separate the malchus in order to save it from this *za'akah* — in the aspect of "cut him into four" (as above, Shmuel and Agag). Answer: **b'karna d'chamra** — *karna* (horn) = the aspect of the **voice of the rebuker**, the aspect of the shofar-horn: "הרם כשופר קולך והגד לעמי פשעם" (Yeshayahu 58:1) — i.e. *tochachah*. **Chamra** (donkey) = the aspect of "יששכר חמור גרם" (Bereshis 49:14), which is "ומבני יששכר יודעי בינה לעתים" (I Divrei ha-Yamim 12:33). Through the tochachah, they elevate the malchus to the shalosh regalim — the aspect of *yod'ei binah la-itim* (Yissachar's wisdom for the festival-times). **Two eggs (tre bei'ei)** — *beitzah* in Aramaic is *tzlota* (prayer); also *ba'usa* (request); aspects of tefilos. **"Hei chivarta v'hei ukma?"** = which is the white (pure) tefilah and which is the black (impure)? Their retort: is it not that all tefilos come jumbled — how can the tzaddik possibly know which to rebuke for what? This challenges how he would sort which tefilah is worthy (*chivarta*) and which is not (*ukma*). Rabbi Yehoshua's response: **two cheeses** — "וכגבינה תקפיאני" (Iyov 10:10) — the aspect of the **two Torahs**: the cheap-floating *pesoles* of the other side vs. the Torah of holiness — aspects of "pesol lecha" and "lo sa'aseh lecha pesel." **"Hei d'iza chivarta v'hei d'iza ukma?"** (which is from a white goat and which from a black goat?) = the **two azuses** — azus de-kedushah and azus de-sitra achra — from which the two Torahs arise. And through the azus, one can recognize the tefilos — which is why the tzaddik *can* rebuke each individually. By this, they cut and separate the malchus, saving it from the za'akas moshel and elevating it to ohr ha-panim that shines at the festivals. **[The segment concludes]**: "This Torah began with the pasuk 'Va-yehi mi-ketz' (Bereshis 41:1), and so on, but he did not finish explaining the pasuk according to this Torah; and he said afterward that if he wished to complete the explanation, he would need another full Torah like this one to explain the pasuk." — An open tachlis flagged by the Rebbe himself. Intermediate: **Decoding**: *b'mai kat'lei lah* = how cut malchus to save from za'akah ("va-yeshasef… l'arba," as above). *B'karna d'chamra*: **karna**=kol ha-mochiach=shofar ("harem ka-shofar kolecha," Yesh 58:1) = tochachah; **chamra**=Yissachar chamor garem (Ber 49:14) = "yod'ei binah la-itim" (I Div"H 12:33) → elevation to 3 regalim. **2 bei'ei**=2 tzlosa (tefilos) — chivarta/ukma = worthy/unworthy; challenge: how distinguish? **2 gevinei** ("v'ka-gvinah tak'pi'eini," Iyov 10:10) = 2 Torahs = pesoles ("pesol lecha"/"lo sa'aseh pesel"); **iza chivarta / iza ukma** = 2 azuses (kedushah / s"a). Via azus the tzaddik knows tefilos → rebukes correctly → cuts daled → elevates malchus to ohr ha-panim. [Unfinished section: this Torah began with "va-yehi mi-ketz" (Ber 41:1) but Rabbeinu didn't complete the pasuk — he said another full Torah like this one would be needed.]

Beginner: **Additional teaching: the voice reveals one's malchus.** After the main ma'amar, an additional teaching attached by Rabbeinu: from the voice of a person one can know the aspects of his malchus. For there are no two voices alike — every person's voice is distinct from his fellow's. Intermediate: **Tosefes**: mi-kol shel adam → yedi'as bechinas malchuso; ein shnei kolos shavim.

Beginner: **Voice → malchus → Shaul's recognition of David's malchus.** Therefore, one can recognize a person by his voice; as we see empirically, each voice is according to the inner aspects of that person. And via the voice one can recognize the aspects of his malchus: "קול ענות גבורה... וקול ענות חלושה" (Shemos 32:18) — a voice of strength-answering, and a voice of weakness-answering — each according to one's malchus. Therefore Shaul ha-Melech, who was pursuing David because he saw that David would become king, when he and David met (I Shmuel 24:17) said: "הקולך זה בני דוד?" — "Is this your voice, my son David?" Shaul understood by the voice that David had strength in the aspect of malchus — literally a voice of a king — and he marveled. Shaul then wanted to raise his own voice above David's voice — to elevate his kol above David's — but he couldn't. "וישא שאול קולו ויבך" — he wanted to raise his voice, but it came out *bicha* (weeping) — a weak voice of weeping. Therefore Shaul then said to David: "וידעתי כי מלוך תמלוך" — "I know that you will surely be king" — for he knew it by means of the voice. Intermediate: **Kol → makir malchus**. "Kol anos gevurah… kol anos chalushah" (Shem 32:18). Shaul rodef David (ra'ah she-yimloch); b'mifgash (I Shm 24:17): "ha-kolcha zeh bni David?" → Shaul heviin kol david hu kol malchus. Rotzeh l-harim kolo mei-al David → nafal le-vichi: "va-yisa Sha'ul kolo va-yevk." Amar: "yada'ti ki maloch timloch" — yada ze mi-kol.