Running Commentary on Torah 35 — Ashrei Ha'am Yod'ei Teru'ah (Second)

Beginner: **Opening pasuk**: ***'ashrei ha-am yod'ei teru'ah; Hashem b'ohr panecha y'haleichun'*** — 'happy is the people who know the *teru'ah*; O Hashem, in the light of Your face they walk' (Tehillim 89:16, the central verse of *Eisan ha-Ezrachi*'s mizmor). The Torah will unfold each clause: ***'yod'ei teru'ah'*** = the avodah of *raising the 11 samanei ha-ketores* (the eleven spice-ingredients of the daily incense), which corresponds to elevating the *nitzotzos* (sparks of holiness) trapped among the 70 nations and the lands surrounding *masa u-matan b'emunah*; ***'b'ohr panecha y'haleichun'*** = the avodah of *masa u-matan b'emunah* itself (commerce conducted in faithfulness), through which one's *neshamah enters into emunah* and is renewed *chadashim li-vekarim* by the upper *ohr ha-panim*. Intermediate: **Opening pasuk**: 'ashrei ha-am yod'ei teru'ah; Hashem b'ohr panecha y'haleichun' (Teh 89:16). Decode (Ois yud-bes): ***yod'ei teru'ah*** = ha'alas ***11 samanei ha-ketores*** = nitzotzos b'soch ha-umos + aratzos sevivos ha-MaU"M b'emunah; ***b'ohr panecha y'haleichun*** = MaU"M b'emunah → neshamah b'tochah l'kabel ohr ha-panim, chadashim li-vekarim.

Beginner: **Ois א — *Teshuvah = returning the thing to the place it was taken from; the *zarka* cantillation; chochmah is the shoresh; guard sechel from chitzoni'yos = bas Pharaoh***. ***Da, ki teshuvah hi la-shuv es ha-davar la-makom she-nital mi-sham*** — *know that *teshuvah* (return/repentance) is to return a thing to the place from which it was taken*. The literal verbal sense of *teshuvah* (from *shuv* — return) is treated by Rabbeinu as the *cosmic structure* of all return: every fallen thing returns to its precise upper source. ***V'hu bechinas zarka ha-muva ba-Zohar Ha-Kadosh*** — *and this is the bechina of the *zarka* (the upward-throwing cantillation mark, shaped like a curl flung upward) brought in the holy Zohar* (Tikkunim, Tikkun 21 daf 43b and 60a; Tikkun 64 daf 86b; and in the Tikkunim at the end of Zohar Chadash 109b): ***'d'iz'd'riket l'asar d'isn'tilas mi-tamman; u-ma'an ha-hu asar? Hu chochmah'*** — *'(the zarka) which is *flung* (z-r-k) back to the place from which it was taken; and what is that place? It is *chochmah*'*. The shape of the cantillation mark itself encodes the cosmic teshuvah: a curl thrown upward back to its source. ***Ki chochmah hi shoresh kol ha-devarim*** — *for chochmah is the root of all things*, kemo she-kasuv ***'kulam b'chochmah asisa'*** — 'You made them all *with chochmah*' (Tehillim 104:24). Every existent thing was *made* through chochmah; teshuvah is the return of every thing to that source. **Practical consequence**: ***lachen tzarich kol echad lishmor es sichlo mi-sichliyos chitzoniyos, ha-mechunah b'shem 'bas Pharaoh'*** — *therefore each person must guard his sechel from *chitzoni-wisdoms* (philosophy/sciences/cultures pursued for their own sake), which are called *Bas Pharaoh* (the daughter of Pharaoh — the cosmic image of chitzoni-wisdom)*. ***Ki ikkar ha-chochmah likhnos shleimus, einam rak chochmos Elokus*** — *for the only chochmos that bring shleimus are *chochmos Elokus* (theological wisdoms — Torah and its inner dimensions); the other chochmos are *batel-wisdoms* and are *not chochmah at all*. **Decoding the name *Bas Pharaoh***: ***'bas' hi m'rameses al ha-chochmah she-einah chochmah*** — *'daughter' (bas) hints at *the chochmah-which-is-not-chochmah* — kemo she-amru Chazal (Menachos 110a — *'havi'i banai mei-rachok... u-vnosai, eilu galiyos she-bish'ar ha-aratzos, she-da'atan einam misyashves aleihem k'banos'*) — *'My sons, bring from afar... and *My daughters* — these are the exiles in the other lands, whose mind is not settled upon them like *daughters*'* (Yeshayahu 43:6). The *daughter*-state is the unsettled diaspora-mind — chitzoni chochmah without rooted da'as. ***'Pharaoh'*** = *lashon of *bittul* — *as in 'al taphri'u es ha-am'* (Shemos 5:4 — 'do not *paralyze/disrupt* the people'). 'Bas Pharaoh' = *the unsettled-and-disruptive chitzoni-chochmah* — exactly what guarding the sechel must dispel. **The kaneh-axis**: ***v'chochmos chitzoni'yos heim bechinas kaneh*** — *the chitzoni chochmos are in the bechina of *kaneh* (reed-pipe)*. ***Ki yesh kaneh bi'kdusha, heim chochmos kdoshos*** — *for there is a *kaneh of kedushah* — the holy chochmos* — kemo she-kasuv ***'k'neh chochmah'*** (Mishlei 4:5; Zohar Pinchas 232, 234, 235b — the *kaneh = throat-pipe = chochmah-acquisition channel*). ***'V'zeh l'umas zeh asah ha-Elokim'*** (Koheles 7:14): ***heinu kaneh she-ba-klipos*** — kemo she-kasuv ***'ga'ar chayas kaneh'*** (Tehillim 68:31 — 'rebuke the *beast of the reed*' = the cosmic chitzoni kaneh of the umos). **Yisrael's specific dignity**: ***'Yisrael heim am kadosh' (Devarim 7:6, 14:2, 26:19)***; ***v'chol echad ve-echad mi-Yisrael, yesh lo *cheilek Eloka mi-ma'al*, she-hu bechinas chochmah*** — *every Jew has a *cheilek Eloka mi-ma'al* (a portion of G-d from above), which is in the bechina of chochmah* — kemo she-kasuv ***'kulam b'chochmah asisa'*** (Teh 104:24). ***V'al shem zeh nikra'im 'reishis,'*** kemo she-kasuv ***'kodesh Yisrael la-Hashem, reishis'*** etc. (Yirmiyahu 2:3 — 'Israel is holy to Hashem, the *reishis*'); *reishis* = chochmah (cf. *'reishis chochmah yiras Hashem'* Tehillim 111:10; Mishlei 1:7). **But the *tzimtzum* at birth**: ***aval bi-sh'as ha-holadah, ha-sechel m'tzamtzem etzel kol echad ve-echad*** — *but at the moment of birth, the sechel *contracts* upon each person* — ***u-ksh-mas'chilin l'hishtameish bo b'hisbon'nus avodas Hashem yisbarach, azai*** [the chochmah is gradually unfolded from its tzimtzum and returned via the zarka-arc to its source]. The whole rest of the Torah will be the unfolding of *how* — through guarded sechel, through renewed chochmah, through sheinah, through MaU"M b'emunah, through ohr ha-panim — that arc of return is traversed. Intermediate: **Ois א**: ***Teshuvah = la-shuv ha-davar la-makom she-nital mi-sham***. **Zarka** (Tikkunim 21 daf 43b+60; Tik 64 daf 86b; Tikkunim sof Zohar Chadash 109b): 'd'iz'd'riket l'asar d'isn'tilas; u-ma'an ha-hu asar? Hu chochmah.' Chochmah = shoresh kol ('kulam b'chochmah asisa' Teh 104:24). Lachen lishmor sechel mi-***sichliyos chitzoni'yos = bas Pharaoh*** (Mishlei *bas* = chochmah-she-einah chochmah, Menachos 110a; Pharaoh = lashon bittul, Shem 5:4). **Kaneh axis**: kaneh kedushah ('k'neh chochmah' Mish 4:5; Zohar Pin 232/234/235b) vs kaneh klipah ('ga'ar chayas kaneh' Teh 68:31; 'v'zeh l'umas zeh' Koh 7:14). **Yisrael am kadosh** (Dev 7:6) — kol echad cheilek Eloka mi-ma'al = chochmah ('kodesh Yisrael... reishis' Yirm 2:3). Bi-sh'as holadah, sechel m'tzamtzem; misch'lim avodah → m'galin.

Beginner: **Ois ב — *After guarding sechel from chitzoni'yos, must continually renew the sechel; chiddush sechel = chiddush neshamah; the morning blessing 'm'chadesh ma'aseh Bereshis'***. ***V'achar kach k'she-adam shomer es atzmo mi-sichliyos chitzonim, lo zo af zo, she-tzarich l'chaddesh es ha-sechel b'chol eis*** — *and after a person guards himself from chitzoni-wisdoms, *not only that*, but he also needs to *renew the sechel constantly*. Guarding alone is the negative side; the positive side is constant renewal. ***V'zeh bechinas 'u-v'tuvo m'chadesh b'chol yom tamid ma'aseh Bereshis'*** — *and this is the bechina of the daily Birchas Yotzer-Or formula 'and in His goodness He renews each day, continually, the act of Bereshis'* (the Shacharis blessing on light). ***Ki chiddush Bereshis hu chiddush ha-chochmah, kemo she-kasuv 'kulam b'chochmah asisa'*** — *for the daily renewal of *Bereshis* is the renewal of *chochmah* (since all of creation was made in chochmah, the renewal of creation = renewal of chochmah)*. **And from chiddush ha-chochmah to chiddush ha-neshamah**: ***ki chiddush ha-sechel hi chiddush ha-neshamah*** — *for the renewal of the sechel *is* the renewal of the neshamah* — ***ki ha-sechel hu ha-neshamah, kemo she-kasuv 'nishmas Shaddai t'vinem'*** — 'the *neshamah of Shaddai* gives them *binah*' (Iyov 32:8 — Elihu's verse identifying *neshamah* with the *intellectual capacity*). The neshamah and the sechel are one. **And as Chazal (Berachos 10a)** said: ***'mah ha-Kadosh Baruch Hu zan es ha-olam, af ha-neshamah zanah es ha-guf'*** — *'just as HKB"H sustains the world, so the neshamah sustains the body'*. ***Nimtza she-ha-neshamah hi m'chayah es ha-guf, v'hi b'atzmah ha-sechel, kemo she-kasuv 'ha-chochmah t'chayeh'*** (Koheles 7:12) — *it follows: the neshamah sustains the body and is itself the sechel, since 'chochmah keeps its master alive'*. The whole machine — *chiddush ma'aseh Bereshis = chiddush ha-chochmah = chiddush ha-sechel = chiddush ha-neshamah = chiyus of the body* — folds into one daily action. Intermediate: **Ois ב**: After shmiras sechel mi-chitzoni'yos, ***l'chaddesh ha-sechel b'chol eis*** = bechinas 'u-v'tuvo m'chadesh b'chol yom tamid ma'aseh Bereshis' (Birchas Yotzer Or). Chiddush Bereshis = chiddush chochmah ('kulam b'chochmah asisa' Teh 104:24); chiddush sechel = chiddush neshamah (sechel = neshamah, Iyov 32:8 'nishmas Shaddai t'vinem'; Ber 10a 'k'shem she-HKB"H zan ha-olam, neshamah zanah ha-guf'; Koh 7:12 'ha-chochmah t'chayeh').

Beginner: **Ois ג — *Chiddush ha-sechel via *sheinah* (sleep); the morning's *Ha-Notein la-ya'eif ko'ach*; in sheinah the mochin enter emunah***. ***V'chiddush ha-sechel, heinu chiddush ha-neshamah, hu al yedei sheinah*** — *and the renewal of the sechel — i.e., the renewal of the neshamah — is *via sheinah* (sleep)*. **Source — Zohar (Bereshis 19a, Vayakhel 213b)** on ***'chadashim li-v'karim, rabba emunasecha'*** — 'new every morning, great is Your faithfulness' (Eichah 3:23 — the verse from which the whole concept of nightly-renewal-via-emunah is derived). ***Ki k'she-ha-mochin misya'g'im, az al yedei ha-sheinah heim mis'chad'shim, k'nireh b'chush*** — *for when the mochin become weary, then through sleep they are renewed — as is empirically observable*. The everyday phenomenon of waking up clear-headed after exhausted sleep is treated by Rabbeinu as the macrocosmic clue. ***V'zehu she-anu m'varchim 'Ha-Notein la-ya'eif ko'ach'*** — *and this is what we bless 'He who gives strength to the weary'* (the morning Birchas Ha-Shachar): ***ki hayu mi-techilah ayefim v'achshav nis'chazku*** — *because formerly we were weary, and now we are strengthened*. **The Zohar's mechanism**: ***u-v'sh'as ha-sheinah, ha-mochin — heinu ha-neshamah — ba'ah b'soch emunah, bechinas 'chadashim li-v'karim'*** — *and during sleep, the mochin (= the neshamah) *enters into emunah*, as the bechina of 'new every morning'*. The neshamah which during the day worked in *da'as*-mode (the active intellect engaging with revealed Torah/avodah) ascends at night into *emunah*-mode (the upper *kli* of the supernal Malchus, where chochmah is held simply, before differentiation), is renewed at her source, and is sent back down at dawn refreshed. The morning *m'chadesh ma'aseh Bereshis* of Ois ב is precisely this — the actual daily operation of the cosmic teshuvah-zarka of Ois א. Intermediate: **Ois ג**: Chiddush sechel/neshamah ***al yedei sheinah*** (Zohar Ber 19a; Vayakhel 213b al 'chadashim li-v'karim, rabba emunasecha' Eichah 3:23). Ki ha-mochin misya'g'im → sheinah m'chadesh (k'nireh b'chush). Berachas 'Ha-Notein la-ya'eif ko'ach.' Bi-sh'as sheinah ***mochin/neshamah ba'ah b'soch emunah*** — bechinas 'chadashim li-v'karim'.

Beginner: **Ois ד — *Several kinds of sheinah; *limud peshta d'Oraysa* itself functions as a sheinah for one in deveikus; Talmud Bavli = laylah / emunah; the *zarka*-pshat-loop***. ***V'yesh kamah bechinos sheinah*** — *and there are several bechinos of sheinah*: ***ki yesh sheinah b'gashmiyus, she-hi nicha la-mochin*** — *(i) physical sleep, which gives *nichas* (relief) to the mochin*. ***Gam yesh bechinas limud, she-hu niqra gam ken sheinah, l'gabei deveikus ha-Borei*** — *(ii) there is also the bechina of *learning*, which is *also called sheinah* — *relative to the actively-felt deveikus of the Borei*. ***V'hu limud peshta d'Oraysa, she-hu bechinas sheinah*** — *and this (sleep-grade learning) is the *limud peshta d'Oraysa* (the literal-plain-text engagement with the revealed Torah, especially Talmudic dialectic), which is in the bechina of sheinah* (Zohar Pinchas 244b; cf. Bereshis Rabbah, Vayetze, parshah 69 — peshat-learning is described as 'sheinah' compared to the wakeful intuitive *deveikus* of the upper Sefiros). ***Kemo she-amru Chazal (Sanhedrin 24a): 'b'machashachim hoshivani — zeh Talmud Bavli'*** — *as Chazal said on 'in dark places He has set me' (Eichah 3:6): 'this refers to Talmud Bavli'*. The Bavli's labyrinthine pilpul *is* the cosmic 'darkness' of nightly-mochin-mode. ***V'zeh bechinas emunah, kemo she-kasuv 'v'emunas'cha ba-leilos'*** — *and this is the bechina of emunah, as 'and Your faithfulness in the nights' (Tehillim 92:3 — the Shabbos psalm)*; and *'v'la-choshech kara laylah'* (Bereshis 1:5 — 'and to the darkness He called *laylah*'). Darkness, night, emunah, and Talmud Bavli are one bechina. ***V'adam ha-davuk tamid ba-avodas ha-Borei, v'misya'g'im ha-mochin shelo me-chamas godel ha-deveikus, azai yilmad peshta d'Oraysa*** — *and a person constantly cleaving in avodas ha-Borei, whose mochin become wearied from the intensity of the deveikus, should learn peshta d'Oraysa*. The peshat-learning operates as a cognitive *Shabbos* for the high-deveikus mochin. ***U-kshe-lomed peshta d'Oraysa, azai ha-mochin shelo, heinu nishmaso, ba'ah b'soch emunah, bechinas 'chadashim li-v'karim,' u-mis'chad'shim, u-mis'chazkim me-ayifusam*** — *and when he learns peshta d'Oraysa, then his mochin (i.e., his neshamah) enter into emunah, in the bechina of 'chadashim li-v'karim,' and they are renewed and strengthened from their weariness*. Peshat-learning is the daytime equivalent of nighttime sheinah. **The zarka-pashta loop**: ***v'zeh bechinas 'pashta munach zarka,'*** *(the cantillation sequence pashta-munach-zarka)* ***she-pashta d'Oraysa, she-hen bechinas 've-emunas'cha ba-leilos,' heim nicha la-mochin, v'ha-mochin nis'chad'shu k'va-rishonah*** — *the *pashta* (peshat-learning, plain text) brings *munach* (rest), and the cosmic *zarka* (return-to-source, Ois א) is enacted: the mochin are renewed as in the beginning*. ***V-zehu zarka, d'iz'd'riket l'asar d'isn'tilas mi-tamman*** — *and this is the *zarka* — that is *flung back to the place from which it was taken* — closing the loop: peshat-learning → munach → zarka-back-to-chochmah-source → mochin renewed. Intermediate: **Ois ד**: ***Bechinos sheinah***: (i) gashmiyus — nicha la-mochin; (ii) ***limud peshta d'Oraysa*** = niqra sheinah l'gabei deveikus (Zohar Pin 244b; BR Vayetze 69; San 24a 'b'machashachim hoshivani — Talmud Bavli'). = bechinas emunah ('v'emunas'cha ba-leilos' Teh 92:3; 'v'la-choshech kara laylah' Ber 1:5). Adam davuk → mochin nis'a'fim → yilmad peshat → mochin l'soch emunah → mis'chad'shim. ***'Pashta munach zarka'*** = cantillation = pashta/peshat → munach/rest → ***zarka = mochin shavin l'shorsh chochmah***.

Beginner: **Ois ה — *Mochin received via emunah only from *ohr ha-panim*; emunah = Malchus = Yerushalayim = laylah = peshta d'Oraysa = Ma'or Ha-Katan; multiple bechinos of *ohr ha-panim***. ***V'ikkar ha-mochin she-mekablin al yedei ha-emunah, ein mekablin ela me-ohr ha-panim*** — *and the essential mochin received via emunah are received *only from the ohr ha-panim* (the light of the Face)*. **Verse-anchor**: ***'b'ohr p'nei melech, chayim'*** — 'in the light of the King's face, life' (Mishlei 16:15). ***'Chayim' heim ha-mochin, kemo she-kasuv 'ha-chochmah t'chayeh'*** (Koh 7:12 — chayim = chochmah = mochin). The *life* in the King's face-light is the cosmic chochmah-mochin, drawn down through emunah-Malchus. **The whole chain of identifications for *emunah***: ***mekablin me-ohr ha-panim derech ha-emunah, ha-niqr'eis Malchus*** — *received from the ohr-panim through emunah, which is called Malchus*. ***She-hu bechinas Yerushalayim***, kemo she-kasuv ***'u-Malki-Tzedek melech Shalem'*** (Bereshis 14:18), v'targumo ***'malka di-Yrushalem'*** (Onkelos / Targum Yonasan render *Shalem* as *Yerushalayim*). ***V'hi bechinas emunah, kemo she-kasuv 'ir ha-tzedek, kiryah ne'emanah'*** (Yeshayahu 1:26 — 'city of tzedek, faithful town'). ***V'hi bechinas laylah, kemo she-kasuv 'v'emunas'cha ba-leilos'***. ***V'hi bechinas peshta d'Oraysa, kemo she-kasuv 'b'machashachim hoshivani' v'chu, u-ch'siv 'v'la-choshech kara laylah'***. ***V'hu bechinas Ma'or Ha-Katan, kemo she-kasuv 'ir ketanah'*** (Koheles 9:14, see Zohar Acharei 68b — the 'small city' that Koheles describes is the kabbalistic Malchus / Ma'or Ha-Katan); ***u-ch'mo she-kasuv 'es ha-ma'or ha-katan l'memsheles ha-laylah'*** (Bereshis 1:16). Ten interlocking identifications: emunah = Malchus = Yerushalayim = kiryah ne'emanah = laylah = choshech = peshta d'Oraysa = Talmud Bavli = Ma'or Ha-Katan = ir ketanah. **And the *several bechinos of *ohr ha-panim***: ***v'yesh kamah bechinos b'ohr ha-panim*** — *and there are several bechinos of ohr ha-panim*: ***ki yesh mekablim ha-sechel mi-ohr ha-panim shel ha-Torah, ki shiv'im panim la-Torah*** — *(i) some receive sechel from the *ohr-panim of the Torah*, since there are 70 panim to Torah*. ***V'yesh mekablim me-ohr p'nei ha-tzaddikim, k'she-ha-tzaddik masbir lo panim*** — *(ii) some receive from the *ohr-panim of the tzaddikim*, when the tzaddik *gives him a glowing face* (the *masbir lo panim* — the warm welcoming face of the tzaddik; cf. Ta'anis 8a — the fish-trap analogy of the *masbir-panim*)*. ***Azai mekabel sechel chadash, v'neshamah chadashah*** — *then he receives a *new sechel and a new neshamah*. ***Ki ikkar ha-sechel mi-ohr ha-panim, kemo she-kasuv 'chochmas adam ta'ir panav'*** (Koheles 8:1 — 'a person's chochmah lights up his face' — face-illumination is the visible signature of inner chochmah). The emunah-Malchus-laylah-pole is the *receiving kli*; the ohr-panim of Torah and tzaddikim is the *descending light*; the result is renewed neshamah-sechel-chochmah for the receiver. Intermediate: **Ois ה**: ***Mochin via emunah ein mekablin ela me-ohr ha-panim*** ('b'ohr p'nei melech chayim' Mish 16:15; 'ha-chochmah t'chayeh' Koh 7:12). **10 identifications**: emunah = Malchus = Yerushalayim ('Malki-Tzedek melech Shalem' Ber 14:18 + Targum) = kiryah ne'emanah (Yesh 1:26) = laylah ('v'emunas'cha ba-leilos' Teh 92:3) = choshech ('v'la-choshech kara laylah' Ber 1:5) = peshta d'Oraysa = Talmud Bavli ('b'machashachim hoshivani' San 24a) = Ma'or Ha-Katan ('ma'or ha-katan l'memsheles ha-laylah' Ber 1:16; Zohar Acharei 68b 'ir ketanah' Koh 9:14). **2 bechinos ohr panim**: (i) shiv'im panim la-Torah; (ii) ohr p'nei ha-tzaddikim ('masbir panim,' Ta'anis 8a) → sechel chadash + neshamah chadashah ('chochmas adam ta'ir panav' Koh 8:1).

Beginner: **Ois ו — *Sheinah also = MaU"M b'emunah; Bava Basra 175b 'ha-rotzeh l'hachkim ya'asok b'dinei mamonos'; Mishlei 31:14 'ka-oni'os socher'***. ***Gam yesh kamah bechinos b'sheinah*** — *also there are several bechinos of sheinah*: (i) ***sheinah she-hi bechinas limud peshta d'Oraysa k'fi ha-deveikus*** (Ois ד); (ii) ***v'yesh sheinah she-hu bechinas masa u-matan b'emunah, she-hu gam ken peshta d'Oraysa*** — *and there is sheinah which is the bechina of *masa u-matan b'emunah* (commerce conducted in faithfulness), which is *also* peshta d'Oraysa*. ***Ki k'she-osek b'masa u-matan b'emunah, azai ha-mochin — heinu nishmaso — ba'ah l'soch emunah, bechinas 'chadashim li-v'karim,' v'nis'chad'shu sham, v'nis'chazku me-ayifusam*** — *for when one engages in MaU"M b'emunah, then the mochin / neshamah enter into emunah, are renewed there, and are strengthened from their weariness*. The marketplace, conducted with *emunah*, is a cognitive Shabbos. **Source-Chazal — Bava Basra 175b**: ***'ha-rotzeh l'hachkim, ya'asok b'dinei mamonos'*** — *'one who wants to grow wise, should engage in *dinei mamonos* (the financial/civil laws of the Talmud)'*. ***Heinu ha-rotzeh l'chaddesh es sichlo, heinu nishmaso, ya'asok b'dinei mamonos, heinu masa u-matan b'emunah*** — *meaning: one who wants to renew his sechel/neshamah should engage in *dinei mamonos* — i.e., MaU"M b'emunah*. ***Ki ha-osek b'masa u-matan b'emunah, hu b'vadai osek b'dinei mamonos*** — *for one engaged in MaU"M b'emunah is *necessarily* engaged in dinei mamonos*; ***ki kol dinei mamonos shayach l'masa u-matan, ki i efshar la-asok b'masa u-matan b'emunah, ki im baki b'dinei mamonos, she-lo yikashel ba-hem*** — *every dinei mamonos halacha bears on actual commerce; one cannot engage in MaU"M b'emunah without being baki in the laws, lest he stumble in them*. The honest businessman is the most rigorous Talmudist of *Bava Kama / Bava Metzia / Bava Basra*. **Verse-seal — Mishlei 31:14**: ***'haisah ka-oni'os socher, mi-merchak tavi lachmah'*** — 'she (the eishes chayil) is like *merchant ships*; from afar she brings her bread'. ***Heinu al yedei masa u-matan, heinu al yedei peshta d'Oraysa*** — *meaning: through MaU"M, which is through peshta d'Oraysa* — ***azai 'mi-merchak tavi lachmah,' u-mamshich sechel chadash me-ohr ha-panim*** — *then 'from afar she brings her bread,' and she draws down a *new sechel* from the ohr ha-panim*. ***Ki ha-sechel niqra rachok, kemo she-kasuv 'amarti achkamah, v'hi rechokah'*** (Koheles 7:23 — 'I said let me grow wise, and it (chochmah) is *far*'). The *merchak* of the bread = the *rachok* of the chochmah; the eishes chayil's commerce-as-cognitive-Shabbos draws the distant chochmah back to her household. Intermediate: **Ois ו**: ***Sheinah gam = MaU"M b'emunah*** = peshta d'Oraysa. K'she-osek b'MaU"M b'emunah, mochin/neshamah b'emunah → 'chadashim li-v'karim' → mis'chad'shim. **BB 175b**: 'ha-rotzeh l'hachkim ya'asok b'dinei mamonos' — heinu MaU"M b'emunah (kol dinei mamonos shayach l'MaU"M; i efshar bli b'kius, lo yikashel). **Mish 31:14**: 'haisah ka-oni'os socher, mi-merchak tavi lachmah' — al yedei MaU"M (= peshta d'Oraysa) → mamshich sechel chadash me-***ohr panim***. Sechel niqra rachok ('amarti achkamah v'hi rechokah' Koh 7:23).

Beginner: **Ois ז — *Guarding the emunah from the chitzonim that surround Yerushalayim; the *chashmal* of *'doveir emes bi-l'vavo'* clothes the emunah; ima m'sakeches al benaha; *yeshamesh es Shimon ben Nanas****. ***Aval k'she-adam machnis sichlo, heinu nishmaso, b'soch ha-emunah, heinu peshta d'Oraysa, heinu masa u-matan, b'bechinas 'chadashim li-v'karim,' azai tzarich lishmor ha-emunah, she-lo yinaku mi-menah ha-chitzonim*** — *but when a person enters his sechel/neshamah into emunah (= peshta d'Oraysa = MaU"M) in the bechina of 'chadashim li-v'karim,' he must guard the emunah so that the chitzonim do not nurse from her*. The descent into emunah/Malchus exposes her — the same Yerushalayim that holds the cosmic kli is *positioned among the goyim*. **Source — Yechezkel 5:5**: ***'zos Yerushalayim, samtihah b'soch ha-goyim u-svivoseha aratzos'*** — 'this is Yerushalayim — I have placed her in the midst of the nations and the lands surround her' (the navi's structural diagnosis: the holy city is *deliberately* positioned among the umos). ***V'Yerushalayim hu bechinas emunah*** (Yesh 1:26 'kiryah ne'emanah'); ***v'hu bechinas laylah*** (Teh 92:3); ***v'hu peshta d'Oraysa*** (San 24a 'b'machashachim hoshivani'; Ber 1:5 'v'la-choshech kara laylah'); ***v'hi bechinas Ma'or Ha-Katan*** (Ber 1:16) — *all the Ois ה identifications are now in their *exposed* state, surrounded by chitzonim. **The remedy — bringing chashmal from Binah to clothe Malchus**: ***v'tzarich l'hamshich bechinas chashmal me-olam ha-Binah, l'halbish es ha-Malchus, heinu emunah, she-lo yinaku mi-menah ha-akum v'ha-aratzos she-svivoseha*** — *one must draw down chashmal from Olam Ha-Binah to clothe the Malchus / emunah, so the akum and the surrounding lands cannot nurse from her*. (Chashmal = the famed Yechezkel 1:27 'electrum' garment of fire, the cosmic *malbush of fire-and-light* that the Lurianic system identifies with the Binah-vestment around Malchus.) **And how is chashmal generated?** ***U-kshe-adam osek b'masa u-matan kol kach b'emunah, k'mo Rav Safra, u-mekayem 'v'doveir emes bi-l'vavo'*** (Tehillim 15:2, the famous Chazal — Makkos 24a — that Rav Safra fulfilled this verse: he had agreed in his *heart* to a price during Krias Shema; when the buyer raised the offer, Rav Safra refused to take more than what his *heart* had committed to, even though he had not spoken aloud) — ***zo ha-bechina na'aseh chashmal, heinu malbush, seviv ha-emunah*** — *that bechina (of internal-emes commerce) generates the chashmal — the malbush — around the emunah*. **The Tikkunim seal**: ***v'azai ima m'sakeches al benaha*** (Hakdamas Tikkunim — *and then the Mother covers Her sons*) — ***she-lo yinaku mi-menah*** — *so they (the chitzonim) cannot nurse from her*. ***V'hi 'im la-binah tikra'*** (Mishlei 2:3 — *'if you call out to *binah* — read also as *eim*, mother'); ***u-vinah liba*** (Hakdamas Tikkunim — *binah is the heart*). ***V'zeh she-mekayem 'v'doveir emes bi-l'vavo,' azai ima m'sakeches al benaha*** — *the *lev* (heart) producing emes-commerce *is* the *binah-eim* covering Her *banim*. ***She-ha-lev oseh chashmal, heinu malbush, seviv ha-emunah, she-lo yinaku mi-menah ha-chitzonim*** — *the heart makes the chashmal-malbush around the emunah, so the chitzonim cannot nurse*. **And the practical halachic-mussar instruction (BB ibid.)**: ***'ha-rotzeh she-ya'asok b'dinei mamonos, yeshamesh es Shimon ben Nanas'*** — *one who wishes to engage in dinei mamonos should *serve Shimon ben Nanas* (one of the great Tannaim, the master of monetary law)*. ***Heinu ha-rotzeh la-asok b'masa u-matan b'emunah, heinu peshta d'Oraysa, ha-niqra choshech... v'niqra emunah***... — *one who wishes to engage in MaU"M b'emunah (= peshta d'Oraysa = choshech = emunah)* should *yeshamesh es Shimon ben Nanas* — and the verse continues into the cosmic *Shimon ben Nanas* of binah-eim covering benaha (the kabbalistic decode of *ben Nanas* = *ben of the Nanas / dwarf*, identified with the *Ma'or Ha-Katan* of Ois ה — the Malchus that needs the binah-mother's covering). The whole shemira-mechanism collapses into one practical rule: when you do business, *speak emes from your inner heart, even at financial cost* — and the cosmic chashmal-malbush forms automatically around your emunah-Malchus. Intermediate: **Ois ז**: K'she-machnis sechel/neshamah b'emunah → ***tzarich lishmor emunah me-chitzonim***. Yerushalayim shokenes 'b'soch ha-goyim u-svivoseha aratzos' (Yech 5:5) — emunah/laylah/peshta/Ma'or Ha-Katan be'safek. **Tikkun**: hamshachas ***chashmal mi-Binah l'halbish Malchus/emunah***. Cha-shmal nivra mi-***'v'doveir emes bi-l'vavo'*** (Teh 15:2; Rav Safra Mak 24a). Az ***ima m'sakeches al benaha*** (Hakd Tikkunim; Mish 2:3 'im la-binah tikra' = eim; binah liba). Lev oseh chashmal-malbush seviv emunah. **BB cont**: 'yeshamesh es Shimon ben Nanas' = ben-Nanas (= Ma'or Ha-Katan/Malchus) needs binah-eim cover.

Beginner: **Ois ח — *MaU"M b'emunah = hakravas korban tamid + haktaras ha-ketores; CHBD d'Asiyah ascend to Yetzirah; nitzotzos rise via 11 samanei ketores into Malchus; the three mitzvos at entry to Eretz Yisrael***. ***U-kshe-adam osek b'masa u-matan b'emunah, osek b'dinei mamonos, heinu peshta d'Oraysa, zehu bechinas hakravas ha-korban tamid, v'haktaras ha-ketores*** — *and when a person engages in MaU"M b'emunah / dinei mamonos / peshta d'Oraysa, this is the bechina of *offering the daily Korban Tamid* and *burning the Ketores* (the daily incense)*. The honest commercial day in the marketplace is itself the upper avodas-ha-Beis-HaMikdash. **The cosmic mechanism**: ***ki al yedei ha-Tamid olim chochmah binah da'as d'Asiyah b'Yetzirah*** — *for through the Korban Tamid, *Chochmah-Binah-Da'as of Olam Ha-Asiyah* (the lowest of the four worlds) ascend into *Olam Ha-Yetzirah* (the next world up)*; ***v'chol ha-nitzotzos ha-kedoshim she-ba-klipah olim b'sod 11 samanei ha-ketores, b'bechinas Malchus*** — *and all the holy nitzotzos in the klipah ascend, in the sod of the *11 samanei ha-ketores* (the eleven spice-ingredients of the Ketores — including the *chelb'nah*, the malodorous spice symbolizing the elevation of the trapped sparks within the husks), in the bechina of Malchus*. ***U-kshe-ha-adam osek b'masa u-matan, v'ha-MaU"M hu bechinas dinei mamonos, heinu peshta d'Oraysa*** — *and when the person engages in MaU"M, and the MaU"M is in the bechina of dinei mamonos (= peshta d'Oraysa)* — ***nimtza bi-sh'as asiyas ha-MaU"M, osek b'peshta d'Oraysa, she-hen bechinas Mat"t ha-mekanen b'Yetzirah*** — *it follows that *during* the act of MaU"M, he is engaged in peshta d'Oraysa (which is in the bechina of *Metat-ron* who *nests* in Yetzirah; the *Saba di-Mishpatim* tradition — Mat"t = the malach of Yetzirah)*. ***Nimtza she-CHBD shelo b'asiyas ha-MaU"M olim b'Yetzirah, heinu l'peshta d'Oraysa*** — *therefore his CHBD during the MaU"M ascend into Yetzirah, namely into peshta d'Oraysa* — ***v'chol nitzotzos ha-kedushah she-yesh b'soch ha-akum v'ha-aratzos she-svivos Yerushalayim, olim l'bechinas emunah, ha-niqr'eis Yerushalayim u-Malchus*** — *and all the holy nitzotzos within the akum and the lands surrounding Yerushalayim ascend to the bechina of emunah / Yerushalayim / Malchus*. The marketplace MaU"M is the cosmic Tamid+Ketores; the honest businessman performs the Beis HaMikdash service while haggling over price. **Mechanism — *k'she-zeh kam, zeh nofeil*** (Rashi Toldos on *'u-l'om mi-l'om ye'ematz'*): ***ki churban emunah hu niqra churban Yerushalayim***, kemo she-darshu Chazal (Shabbos 119b): ***'lo charvah Yerushalayim ela she-paseku mi-menah anshei emunah'*** — *Yerushalayim was destroyed only because *anshei emunah* ceased from her* (and as Rabbeinu seals — the chazal's *anshei emunah* refers exactly to *MaU"M b'emunah*, see commentary there). ***U-kshe-Yerushalayim, heinu emunah, heinu MaU"M, she-hu peshta d'Oraysa, misgaberes, azai eilu ha-akum v'ha-aratzos noflim, v'olim mi-menah kol ha-nitzotzos ha-kedoshim she-b'sochan b'sod 11 samanei ha-ketores*** — *when Yerushalayim/emunah/MaU"M-peshta strengthens, the akum and lands fall, and all the kedoshe-nitzotzos ascend through the 11 samanei ha-ketores*. **The 3 mitzvos at entry — Sanhedrin 20b**: ***v'zehu she-amru Chazal: 'sheloshah mitzvos nitztavu Yisrael bi-knisasan la-aretz: ha'amadas ha-melech, v'krisus zar'o shel Amalek, u-vinyan Beis Ha-Mikdash. V'ha b'ha talya'*** — *and this is what Chazal said: 'three mitzvos were Yisrael commanded upon entering the Land: appointing a king, cutting off the seed of Amalek, and building the Beis Ha-Mikdash. And one depends on the other'*. ***Ki ha'amadas ha-melech hi bechinas emunah ka-na"l*** — *appointing a king is the bechina of emunah/Malchus*; ***u-krisus zar'o shel Amalek, heim ha-nitzotzos she-olim mi-bein ha-akum v'ha-aratzos, b'bechinas 11 samanei ha-ketores*** — *cutting off Amalek's seed = the nitzotzos rising from among the akum + lands via the 11 samanei ha-ketores* (Amalek = the cosmic klipah holding the most precious nitzotzos; *krisus* = elevation of the sparks); ***u-vinyan Beis Ha-Mikdash hu hakravas ha-Tamid v'haktaras ha-ketores ka-na"l*** — *and building the Beis Ha-Mikdash = the daily Tamid+Ketores avodah*. The three sequential mitzvos *are* exactly the three mechanisms Rabbeinu has been mapping: enthrone emunah-Malchus → cut off Amalek-nitzotzos → erect the Beis HaMikdash of Tamid-Ketores. *Ha b'ha talya*: each of the three is impossible without the other two; the same applies to the daily MaU"M-b'emunah which is the cosmic recreation of all three. Intermediate: **Ois ח**: ***MaU"M b'emunah = hakravas Tamid + haktaras Ketores***. Tamid → CHBD d'Asiyah olim b'Yetzirah; nitzotzos b'klipah olim b'sod ***11 samanei ha-ketores*** → Malchus. MaU"M = dinei mamonos = peshta d'Oraysa = Mat"t mekanen b'Yetzirah; nimtza b'asiyas MaU"M, CHBD shelo l'Yetzirah, nitzotzos ba-aratzos sevivos Yerushalayim → emunah/Malchus. **K'she-zeh kam zeh nofeil** (Rashi Toldos al 'u-l'om mi-l'om ye'ematz') — churban emunah = churban Yerushalayim ('lo charvah Yerushalayim ela she-paseku mi-menah anshei emunah' Shab 119b — anshei emunah = MaU"M b'emunah). **3 mitzvos b'knisas la-aretz (San 20b)**: (1) ha'amadas melech = emunah/Malchus; (2) krisus zera Amalek = nitzotzos olim mi-aratzos b'sod 11 samanei ketores; (3) binyan Beis Mikdash = Tamid+Ketores. Ha b'ha talya.

Beginner: **Ois ט — *The chashmal of *'doveir emes bi-l'vavo'* clothes the emunah; retzu'os = makifei Malchus; Bava Basra 21a 'kad tam'chi l'yanuka, lo tam'chi ela b'arkasa di-m'sanei'; gematria 370***. ***V'zeh ha-chashmal ha-na'aseh mi-bechinas 'v'doveir emes bi-l'vavo,' u-malbish la-emunah, hu bechinas retzu'os*** — *and this chashmal — generated from 'v'doveir emes bi-l'vavo' (Ois ז) and clothing the emunah — is in the bechina of *retzu'os* (straps; specifically the straps of the tefillin)*. ***Ki retzu'os heim makifei Malchus, heinu emunah*** — *for retzu'os are *makifei Malchus* (the encompassing-light vestments of Malchus) — i.e., emunah*. The tefillin straps that wrap around the head and the arm correspond to the cosmic *makifim* of Malchus — exactly the chashmal-malbush that Ois ז constructed. **Source-Chazal — Bava Basra 21a**: ***v'zeh she-amar Rav l'Rav Shmuel bar Shilas: 'kad tam'chi l'yanuka, lo tam'chi ela b'arkasa di-m'sanei'*** — *and this is what Rav said to Rav Shmuel bar Shilas (the elementary-school teacher of Sura): 'when you strike a *child*, do not strike except with the *strap of a sandal*'* (the gemara's instruction on the appropriate disciplinary tool for schoolchildren — light enough not to injure). Rabbeinu reads each word as a kabbalistic instruction: ***'tam'chi'*** = *lashon of *taharah* (purification)*, kemo she-kasuv ***'machisi cha-av p'sha'echa'*** — 'I wiped away your transgressions like a cloud' (Yeshayahu 44:22 — same root mem-ches-heh as *machisi*; the gemara's *tam'chi* is a verb of cosmic cleansing). ***'Yanuka' hi bechinas Ma'or Ha-Katan, hi bechinas sheinah*** (= the Malchus / emunah / Ma'or Ha-Katan of Ois ה — *yanuka* literally 'infant' = the *small-light state*). ***'Lo tam'chi ela b'arkasa di-m'sanei'*** = *the *retzu'os of tefillin* — *as Chazal said (Sotah 17a): 'in the merit of Avraham's saying "mi-chut v'ad srokh ha-na'al" (Bereshis 14:23 — Avraham's refusal to take any payment from Sodom, even a thread or a sandal-strap), his children merited two mitzvos — *chut shel techeles* and *retzu'os shel tefillin*. ***V'ad srokh ha-na'al, targumo: 'arkasa di-m'sanei'*** — *and 'srokh ha-na'al' is rendered by Targum as *arkasa di-m'sanei* — establishing the verbal identity*. **Decoded**: ***heinu k'she-atah rotzeh lishmor es ha-Ma'or Ha-Katan, heinu MaU"M b'emunah, she-lo yinaku mi-menah ha-chitzonim, lo tuchal lishmor es ha-Nanas, heinu Ma'or Ha-Katan, heinu yenuki, ela b'arkasa di-m'sanei, heinu retzu'os shel tefillin*** — *meaning: when you wish to *guard* the Ma'or Ha-Katan / MaU"M b'emunah from the chitzonim that would nurse from her, *you cannot guard the Nanas (the dwarf, the small-light Malchus) / Ma'or Ha-Katan / yenuki, except with the arkasa di-m'sanei — the retzu'os of tefillin*. ***Heinu she-tamshich chashmal mi-Binah liba l'halbish es ha-emunah, heinu bechinas yeshamesh es Shimon ben Nanas (Ois ז) ha-na"l, heinu she-yikayem 'v'doveir emes bi-l'vavo,' bi-sh'as asiyas ha-MaU"M, k'Rav Safra*** — *meaning: draw down chashmal from Binah-heart to clothe the emunah — i.e., the bechina of 'serve Shimon ben Nanas' of Ois ז above — i.e., fulfill 'v'doveir emes bi-l'vavo' during the act of MaU"M, like Rav Safra*. The tefillin retzu'os of every morning *are* this very chashmal-malbush in physical form. **Gematria seal**: ***u-r'tzu'ah b'gematria 370 (רצועה — 200+90+6+70+5 = 371; 370 with the kollel adjustment), l'ramez she-al yedei ha-chashmal ha-zeh, she-hu bechinas 'doveir emes bi-l'vavo,' nishmar ha-emunah, v'ha-neshamah, heinu ha-mochin she-b'sochah*** — *and *r'tzu'ah* in gematria *370* (the canonical *ש"ע נהורין de-anpin di-l'eila* — the 370 lights of the supernal countenance) — *to hint that through this chashmal, which is 'doveir emes bi-l'vavo,' the emunah, the neshamah, and the mochin within her are guarded*. ***U-mekabeles me-ohr ha-panim, she-hu ש"ע nehorin shel panim elyonim ha-nimshachin mi-tikkun 'v'emes' ka-yadua*** — *and (the emunah-Malchus) receives from the ohr ha-panim, which is the 370 nehorin of the supernal countenance, drawn from the *tikkun of 'v'emes'* as is known* (the Lurianic *u-bocher b'amo Yisrael b'ahavah, v'emes* / the *13 tikkunei dikna* of the supernal beard culminate in the *v'emes* tikkun, source of the 370 lights). **And the further halacha (Rav to Rav Shmuel ibid.)**: ***'d'kari, kari; v'd'la kari, l'havi tzavsa l'chavero'*** — *'one who reads, let him read; and one who does not read, let him be a *companion to his fellow* (i.e., place him next to a learner so the social structure pulls him in)'*. ***Ki ha-davar kasheh: ha tinach mi she-hu bar oraysa v'osek b'MaU"M b'emunah, azai ha-MaU"M hu tovah etzlo*** — *the matter is difficult: granted, one who is *bar oraysa* (a Torah scholar) engaged in MaU"M b'emunah — for him the MaU"M is itself a benefit (it generates the Ois ז chashmal)* — *but the unlearned businessman is in danger of his MaU"M failing to produce the chashmal because he lacks the peshta-d'Oraysa-context that makes MaU"M = peshta d'Oraysa*. The remedy: *yehi tzavsa l'chavero* — let him be in *companionship* with a learner; the social fabric of the marketplace, with bar-oraysa-anshei-emunah dispersed throughout, ensures that the chashmal is generated even where the individual businessman lacks the personal Torah-keli. (The full unfolding of this is partially missing in the manuscript — the source paragraph trails off; Rabbeinu evidently developed it further orally.) Intermediate: **Ois ט**: ***Chashmal mi-'doveir emes bi-l'vavo' = retzu'os = makifei Malchus/emunah***. **BB 21a Rav l'Rav Shmuel bar Shilas**: 'kad tam'chi l'yanuka, lo tam'chi ela b'arkasa di-m'sanei.' ***Tam'chi = lashon taharah*** ('machisi cha-av p'sha'echa' Yesh 44:22). ***Yanuka = Ma'or Ha-Katan = sheinah*** (= Ois ה). ***Arkasa di-m'sanei = retzu'os shel tefillin*** (Sotah 17a 'mi-chut v'ad srokh ha-na'al' Ber 14:23 → tch'eles + retzu'os tefillin; Targum 'arkasa di-m'sanei'). Decoded: lishmor Ma'or Ha-Katan/MaU"M b'emunah ein ela ***b'retzu'os tefillin*** = chashmal mi-Binah-liba (= Ois ז 'shimush Shimon ben Nanas' = 'doveir emes bi-l'vavo' k'Rav Safra). **Gematria r'tzu'ah = 370 = ש"ע נהורין** = ohr panim min tikkun 'v'emes.' ***'D'kari kari; v'd'la kari l'havi tzavsa l'chavero'*** — bar oraysa MaU"M = tovah; she-eino bar oraysa = b'tzavsa.

Beginner: **Ois י — *Teki'os of Rosh Hashanah = his'or'rus of the sheinah; chiddush ha-mochin from ohr ha-panim; the flushed face of the toke'a***. ***V'zeh bechinas teki'os Rosh Ha-Shanah*** — *and this is the bechina of the shofar-blasts of Rosh Ha-Shanah*. ***Ki Rosh Ha-Shanah hu bechinas sheinah ka-yadua*** — *for Rosh Ha-Shanah is in the bechina of *sheinah* (sleep), as is known* (the kabbalistic teaching that Rosh Ha-Shanah, the *yom ha-din*, is the cosmic moment when the upper Malchus is in *sheinah*-mode and the toke'a's blasts must *awaken* her). ***She-hu bechinas masa u-matan b'emunah, bechinas peshta d'Oraysa, bechinas osek b'dinei mamonos*** — *which is the bechina of MaU"M b'emunah / peshta d'Oraysa / osek b'dinei mamonos* (the entire Ois ה-ו-ז-ח cluster of identifications). ***V'teki'os heim his'or'rus ha-sheinah*** (see below in siman 60, ois 9 — *Rabbeinu's parallel teaching that teki'os = is'orerus*); ***she-hu chiddush ha-mochin me-ohr ha-panim*** — *which is the renewal of the mochin from the ohr ha-panim* (the Ois ה mechanism activated). ***U-mi-zeh hu his'aduMUS p'nei ha-toke'a, she-nis'or'ru oros mi-panim elyonim*** — *and from this comes the *flushing of the toke'a's face* — because oros from the supernal countenance have been awakened*. The reddish-flush that overcomes the face of the ba'al toke'a as he sustains the long teki'ah is the visible signature of the upper *ohr panim* descending into his lower face — the exact reverse-flow of the cosmic teshuvah-zarka that the entire Torah has been tracking. Intermediate: **Ois י**: ***Teki'os Rosh Ha-Shanah = his'or'rus ha-sheinah***. R"H = bechinas sheinah = MaU"M b'emunah / peshta / dinei mamonos. Teki'os = his'or'rus ha-sheinah (cf. siman 60 ois 9) = ***chiddush ha-mochin me-ohr ha-panim***. His'aduMUS pnei ha-toke'a = nis'or'ru oros mi-panim elyonim.

Beginner: **Ois יא — *Closing peirush of the opening pasuk*: ***'ashrei ha-am yod'ei teru'ah; Hashem b'ohr panecha y'haleichun'***. ***V'zehu peirush, 'ashrei ha-am yod'ei teru'ah'*** — *and this is the peirush, 'happy is the people who *know* the *teru'ah*'*: ***hu bechinas ha'alas 11 samanei ha-ketores, she-b'soch ha-akum v'ha-aratzos ha-shochnim sevivos ha-MaU"M b'emunah, she-nis'chab'rim eilav ha-nitzotzos*** — *this is the bechina of *raising the 11 samanei ha-ketores* — the nitzotzos within the akum + the lands surrounding the MaU"M b'emunah, who become *attached to him* through his honest commerce* (Ois ח). ***V'zeh: 'yod'ei teru'ah'*** — *and this is 'yod'ei teru'ah'*: ***'yod'ei,' lashon his'chabrus*** — *'knowing' is the language of *attachment* (kemo *'va-yeida Adam es Chava ishto'* Bereshis 4:1 — the *yedi'ah* of intimate joining)*. ***'Teru'ah,' mi-lashon shvirah, ki ha-nitzotzos heim mi-shvirat kelim*** — *'teru'ah,' from *shvirah* (breaking — *t'ru'ah* shares the root with *l'rotzeitz, l'shabber*), for the nitzotzos *come from shviras kelim* (the cosmic primordial *breaking of the vessels* by which the sparks fell into the klipos)*. So the verse decodes: *the people who *attach themselves to the broken sparks* (yod'ei = his'chabrus; teru'ah = the broken-vessel nitzotzos) — *they* are *ashrei*. **Second clause**: ***'Hashem b'ohr panecha y'haleichun'*** — *'Hashem, in the light of Your face they walk'*: ***bechinas masa u-matan*** — *the bechina of MaU"M*, kemo she-kasuv ***'s'mach Zevulun b'tzeis'cha, v'Yissachar b'ohalecha'*** (Devarim 33:18 — the blessing of the tribes; *Zevulun's commerce* enables *Yissachar's tent of Torah*; the verse explicitly pairs commerce with the *tzeisecha* / going-out posture). ***Heinu k'she-osek b'masa u-matan b'emunah, k'dei l'havi es nishmaso b'bechinas 'chadashim li-v'karim, rabba emunasecha,' k'dei l'kabel ohr ha-panim, chiddush ha-mochin, chiddush ha-neshamah*** — *meaning, when one engages in MaU"M b'emunah in order to bring his neshamah into the bechina of 'chadashim li-v'karim,' in order to receive the ohr ha-panim, the renewal of the mochin and the renewal of the neshamah* — ***al yedei zeh olim kol ha-nitzotzos al yedei 11 samanei ha-ketores*** — *through that, all the nitzotzos rise via the 11 samanei ha-ketores*. **The whole Torah closes back into the verse**: *'ashrei ha-am'* = the people whose MaU"M b'emunah is the daily Tamid+Ketores; *'yod'ei teru'ah'* = those who attach themselves to the shvirah-sparks they elevate via 11 samanei; *'Hashem b'ohr panecha y'haleichun'* = those who, by walking in the marketplace as cognitive Shabbos, walk in the literal *light of Your face*. The teru'ah and the *ohr panim* are not opposites but two sides of the same MaU"M-b'emunah operation: the teru'ah-shvirah is the *raw material* (the broken sparks), the *ohr panim* is the *renewing illumination* — and *yod'ei* is the cognitive verb that joins them. Intermediate: **Ois יא (peirush ha-pasuk)**: ***'Ashrei ha-am yod'ei teru'ah'*** = ha'alas 11 samanei ha-ketores (nitzotzos b'soch akum + aratzos sevivos MaU"M b'emunah). **Yod'ei** = lashon his'chabrus (Ber 4:1 'va-yeida'). **Teru'ah** = lashon shvirah (nitzotzos mi-shvirat kelim). ***'Hashem b'ohr panecha y'haleichun'*** = MaU"M ('s'mach Zevulun b'tzeis'cha' Dev 33:18) — k'she-osek b'MaU"M b'emunah l'havi neshamaso l'bechinas 'chadashim li-v'karim' u-l'kabel ohr ha-panim → olim kol ha-nitzotzos al yedei 11 samanei ha-ketores.