Running Commentary on Torah 36 — Bi'krov Alai Mer'eim

Beginner: **Opening pasuk**: ***'bi-krov alai mer'eim le-echol es b'sari, tzarai v'oyvai li, heimah kashlu v'nafalu'*** — 'when evildoers draw near me to *eat my flesh* — my foes and my enemies — *they* have stumbled and fallen' (Tehillim 27:2, the second verse of *David's psalm of yearning, 'l'David Hashem ori v'yishi'*). The Torah will unfold this verse as a teaching about the cosmic *galus of every Jewish nefesh among the seventy lashonos* (the seventy nations and their bad middos), about *tikkun ha-k'lali* (the breaking of *ta'avas ni'uf* as the master-tikkun for all 70), and about how the *hisgalus ha-Torah* of a true tzaddik births *new neshamos* in his listeners — provided the listeners' *kelim* (their tefisas ha-mo'ach) are intact, which depends in turn on tikkun ha-bris. Intermediate: **Opening pasuk**: 'bi-krov alai mer'eim le-echol es b'sari... heimah kashlu v'nafalu' (Teh 27:2). Topic: galus of every Jewish nefesh among 70 lashonos; tikkun k'lali = ta'avas ni'uf; hisgalus Torah = nishmos chadashos per listener's keli; tikkun ha-bris as keli-prerequisite.

Beginner: **Ois א — *Every Jewish nefesh is rooted in the 70 nefashos of Beis Yaakov, which are rooted in the 70 panim shel Torah; the corresponding 70 lashonos with their bad middos*; *re'imah b'70 kalin*; *the klipah precedes the pri***. ***V'zehu klal, ki kol nefesh mi-Yisrael hu mi-shoresh b'shiv'im nefesh shel Beis Yaakov*** — *and this is a klal: every nefesh from Yisrael is rooted in the seventy nefashos of Beis Yaakov* (the famous 70 of Bereshis 46:27 — the descendants of Yaakov who descended to Egypt). ***V'shiv'im nefesh shel Beis Yaakov m'shorashim b'shiv'im panim shel Torah*** — *and the seventy nefashos are rooted in the seventy panim of Torah* (Tikkun 32 — the 70 cosmic faces through which Torah is read). ***V'zeh l'umas zeh asah ha-Elokim*** (Koheles 7:14) — *and HKB"H made one corresponding to the other* — ***she-k'neged shiv'im nefesh shel Beis Yaakov, heim shiv'im lashon*** — *that opposite the 70 nefashos of Beis Yaakov are the 70 lashonos* (the 70 nations and their tongues). ***She-kol lashon v'lashon yesh lah middah ra'ah b'fnei atzmah, mah she-ein ba-chaverta*** — *each lashon has its own unique bad middah that no other lashon has*. ***U-mei-chamas ha-middos ha-eilu, heim m'rachakim mi-shiv'im panim shel Torah*** — *and because of these middos, they are distanced from the 70 panim shel Torah*. **The galus mechanism**: ***u-kshe-ha-nefesh shel Beis Yaakov ba'ah b'galus tachas yad shiv'im lashonos, heinu b'middoseihem ha-ra'os, azai hi ra'ames b'shiv'im kalin*** — *and when the nefesh of Beis Yaakov comes into galus under the hand of the 70 lashonos — i.e., among their evil middos — then she *roars in seventy voices* — ***k'yoledes she-kodem ha-leidah hi tzo'eches b'shiv'im kalin*** (Zohar Pinchas 249b — *like a woman in labor who, before birth, screams in 70 voices*) — ***k'neged shiv'im teivin she-b'mizmor 'ya'ancha,'*** (the 70 words of Tehillim 20, the *l'menatzeach mizmor l'David: ya'ancha Hashem b'yom tzarah*); ***she-b'lo zeh i efshar lah l'leid*** — *without those 70 voices, she cannot give birth*. **The general rule**: ***zehu klal she-kol nefesh mi-Yisrael, kodem she-yesh lah hisgalus b'Torah u-v'avodah, azai m'nasin u-m'tzarfim es ha-nefesh, b'galus shel shiv'im lashon — heinu b'ta'avoseihem*** — *every Jewish nefesh, before it merits hisgalus in Torah and avodah, is *tested and refined* in the *galus of the 70 lashonos* — i.e., in their (the goyim's) ta'avos that infiltrate the Jewish nefesh*. ***V'kshe-hi ba'ah b'middoseihem b'galus, azai hi ra'ames b'shiv'im kalin*** — *and when she has come down into their middos in galus, then she screams the 70 voices*. ***Ki ha-hisgalus hi bechinas leidah*** — *for hisgalus is the bechina of *birth*; ***ki kodem hisgalus shel Torah, azai hi b'bechinas ibbur*** — *before the hisgalus of Torah, she is in the bechina of *ibbur* (gestation)* — ***she-ha-Torah hi ne'elam mi-menu k'atzamim ba-beten ha-meleisah*** (Koheles 11:5 — 'as the bones in the womb of the pregnant woman'); bechinas ***'v'anochi haster astir'*** (Devarim 31:18 — 'and I shall surely hide') — *the period of galus in the 70 lashonos' middos is the cosmic ibbur of the not-yet-born Torah-revelation*. ***Ki ha-klipah kodemes la-pri*** — *because the klipah always precedes the fruit* — *u-mi she-rotzeh le-echol ha-pri, tzarich l'shabber mi-kodem ha-klipah* — *whoever wishes to eat the fruit must first break the klipah*. ***Lachen kodem ha-hisgalus, mukhrach ha-nefesh lavo b'galus, heinu b'middoseihem, k'dei l'shabram, v'lavo achar kach l'hisgalus*** — *therefore before the hisgalus, the nefesh *must* enter into galus — i.e., into their middos — in order to break them, and only afterwards come to hisgalus*. The galus is not a punishment to be endured passively; it is the structural pre-leidah test through which the cosmic ibbur is broken open by the nefesh's *70 cries* of conscious labor. Intermediate: **Ois א**: ***Kol nefesh mi-Yisrael m'shoreshes b'70 nefashos shel Beis Yaakov*** (Ber 46:27); ***70 nefashos m'shorashos b'70 panim shel Torah*** (Tik 32). ***V'zeh l'umas zeh*** (Koh 7:14): ***70 lashonos*** k'neged 70 nefashos, kol lashon middah ra'ah ba-fnei atzmah, m'rachakos mi-70 panim shel Torah. **Galus mechanism**: kshe-ha-nefesh ba'ah b'galus → ***ra'ames b'70 kalin*** (k'yoledes b'70 kalin lifnei leidah, Zohar Pinchas 249b) — k'neged 70 teivin shel mizmor 'ya'ancha' (Teh 20). **Klal**: kodem hisgalus → ibbur (Koh 11:5; Dev 31:18); ***ha-klipah kodemes la-pri***; nefesh tzricha l'shabram b'galus → leidah/hisgalus.

Beginner: **Ois ב — *The k'lal of all 70 bad middos = ta'avas ni'uf = tikkun ha-k'lali; Moshe (gematria 613) is k'lal of Torah; Bil'am opposite him; Yosef and the kelili-test***. ***V'da, she-k'lalus shel shiv'im lashon shel middoseihem ha-ra'os ha-lalu, hi ta'avas ni'uf*** — *know, that the *k'lalus* (the master-knot, the encompassing whole) of the 70 lashonos' bad middos is *ta'avas ni'uf* (the lust for adultery/illicit relations). All 70 distinct middos converge in this one. ***V'hu tikkun ha-k'lali*** — *and this (breaking ta'avas ni'uf) is the *tikkun ha-k'lali* (the *general rectification* — Rabbeinu's signature concept) — ***mi she-m'shabber ha-ta'avah ha-zos, azai b'kal yachol l'shabber kol ha-ta'avos*** — *one who breaks this single ta'avah can easily break all the other ta'avos*. The k'lal is leverage: subdue the master-knot, and the 70 strands fall in sequence. ***U-vish'vil zeh, Moshe Rabbeinu, lefi she-hu k'lal shel hisgalus ha-Torah, she-hu bechinas da'as*** — *and therefore Moshe Rabbeinu, since he is the k'lal of Torah's hisgalus — which is the bechina of da'as* — ***ki ha-Torah niqra'as 'reishis da'as'*** (Mishlei 1:7 — *yir'as Hashem reishis da'as*); ***gam isa Moshe Rabbeinu oleh b'gematria 613*** — Moshe (משה) gematria *(40+300+5 = 345; the Lurianic tradition adds the *kollel* and other multipliers to reach 613, the number of mitzvos)* — *as in Sefer Ha-Kaneh siman 12, Rokeach siman 296, Megaleh Amukos ofan 113* — ***she-hu k'lalus kol ha-Torah*** — *that he is the k'lalus of all the Torah*. ***U-vish'vil zeh hayah tzarich l'fareish es atzmo mi-kol va-kol*** — *and therefore he had to *separate himself from everything*, kemo she-kasuv ***'v'atah po amod imadi'*** — 'and you (Moshe) stand here with Me' (Devarim 5:28 — Moshe's permanent attachment to HKB"H, separated from his wife, since he was always *amod imadi* / always in nevuah-state). The Torah's k'lal-tzaddik must embody the k'lali-tikkun in absolute form. **Bil'am opposite Moshe in klipah**: ***u-Vil'am she-hayah k'neged Moshe ba-klipah*** — *and Bil'am, who was Moshe's opposite-number in the klipah-side*, kemo she-kasuv ***'v'yodea da'as Elyon'*** — 'and he knows the da'as of the High One' (Bamidbar 24:16) — same *da'as*-vocabulary, in the klipah-version. ***Gam osiyos Bil'am m'ramzin she-hu ba-klipah k'neged ha-Torah*** — *also the letters of Bil'am encode that he is the klipah-counterpart of Torah*: ***ב'*** = *the first letter of the Torah* (the *bes* of *Bereshis*); ***ל'*** = *the last letter of the Torah* (the *lamed* of *l'einei kol Yisrael*); ***ע'*** = *opposite the 70 panim of Torah*; ***מ'*** = *opposite the 40 days the Torah was given*. The very name *Bil'am* spells out his anti-Torah role from first letter to last. ***U-mei-chamas she-hu ba-klipah, l'fichach hu m'shuka b'ta'avah ha-zos b'yoser*** — *and because he is in the klipah, he is sunk in this ta'avah more than anyone* — kemo she-kasuv ***'ha-haskein hisganti'*** (Bamidbar 22:30 — Bil'am's bestial confession 'have I been *accustomed* to do thus to you?' — see Sanhedrin 105b which derives Bil'am's perverse sexual practices from this very verse). The k'lalus of all evil collects in Bil'am precisely because the k'lalus of all Torah collects in Moshe. **Yosef as the second k'lali test-case**: ***gam Yosef, kodem she-haysah lo hisgalus b'Torah, heinu chochmah binah*** (Tehillim 111:10 *'reishis chochmah'*; Mishlei 2:3 *'im la-binah tikra'*) — *also Yosef, before he had hisgalus in Torah — namely chochmah and binah* — ***v'kodem she-zachah l'hisgalus ha-Torah, hutz'rach lavo b'nisayon b'tziruf b'soch ha-ta'avah ha-k'lalis shel shiv'im lashon ha-na"l*** — *had to come into a *trial of refinement* inside the k'lali-ta'avah of the 70 lashonos* (the test with Eishes Potiphar, the apex of *gentile-kingdom-illicit-relations* test). ***V'al yedei she-amad b'nisayon v'shibber ha-klipah she-kadmah la-pri, zachah la-pri — heinu l'hisgalus ha-Torah she-hi chochmah u-vinah*** — *and through standing in the test and breaking the klipah-that-precedes-the-fruit, he merited the fruit — i.e., the hisgalus ha-Torah which is chochmah u-binah* — kemo she-kasuv ***'ein navon v'chacham kamocha'*** (Bereshis 41:39, Pharaoh declaring Yosef wisest after the dream-interpretation). The exact arc Ois א described — galus → leidah → hisgalus — is operationalized: Yosef's *tikkun ha-k'lali* with Eishes Potiphar *is* the labor-cry of his Torah-leidah. Intermediate: **Ois ב**: ***K'lalus 70 bad middos = ta'avas ni'uf = tikkun ha-k'lali***. M'shabber zos → m'shabber kol. **Moshe** = k'lal hisgalus Torah/da'as (Mish 1:7 'reishis da'as'); ***Moshe gematria 613*** (Sefer Ha-Kaneh 12; Rokeach 296; Megaleh Amukos 113); lachen 'v'atah po amod imadi' (Dev 5:28) — pirush atzmo mi-kol va-kol. **Bil'am** k'neged Moshe ba-klipah ('v'yodea da'as Elyon' Bam 24:16); osiyos Bil'am m'ramzos: ב=tchilas Torah, ל=sof Torah, ע=70 panim, מ=40 yom mas. Torah; m'shuka b'ta'avah ha-zos ('haskein hisganti' Bam 22:30; San 105b). **Yosef**: nisayon ki-k'lali (Eishes Potiphar) → shibber klipah → zachah l'hisgalus chochmah/binah ('ein navon v'chacham kamocha' Ber 41:39).

Beginner: **Ois ב (continued — Berachos 12b on *acharei l'vav'chem*; Shimshon and Bil'am)**. Chazal Berachos 12b on the verse *'v'lo sasuru acharei l'vav'chem v'acharei eineichem'* (Bamidbar 15:39): ***'acharei l'vav'chem — zo minus; acharei eineichem — zo ni'uf'*** — *'after your hearts' refers to *minus* (heretical thoughts); 'after your eyes' refers to *ni'uf*. The two cosmic deviations — heresy and illicit relations — track to the two organs (heart and eyes); the Torah's *v'lo sasuru* warns against both axes. Rabbeinu uses this gemara to confirm that ni'uf is the eye-axis bad middah. **Two case-studies of going after eyes**: ***gam Shimshon halach achar einav*** — *also Shimshon went after his eyes* (Sotah 9b — *'me'reishis halichaso achar einav, hilkachhu pelishtim einav'* — 'because he began going after his eyes, the Pelishtim took his eyes'). ***Gam Bil'am niqra 'shesum ha-ayin'*** — *also Bil'am is called 'shesum ha-ayin' (open-eyed / split-eyed)* (Bamidbar 24:3, Bil'am's self-description: *'u-shesum ha-ayin'* — Chazal read variously as 'with one eye open'). ***Me-chamas she-hu k'lalus middah ra'ah shel middos ra'os shel ha-shiv'im lashon*** — *because he (Bil'am) is the *k'lalus of the bad middah of the bad middos of the 70 lashonos* — every k'lal-evil concentrates in him as Moshe's anti-pole, and the *eye* is the organ where it manifests*. The eye is the gateway of ni'uf which is the gateway of all 70 bad middos. Intermediate: **Ois ב cont (Ber 12b)**: 'acharei l'vav'chem — minus; acharei eineichem — ni'uf' (Bam 15:39). ***Eye = axis of ni'uf = k'lalus 70 lashonos***. **Shimshon halach achar einav** (Sotah 9b — Pelishtim took his eyes). **Bil'am 'shesum ha-ayin'** (Bam 24:3) = k'lalus middah ra'ah shel 70 lashonos.

Beginner: **Ois ג — *Closing the eyes for the first pasuk of K"S; Lilis = shifchah bisha = ima d'eirev rav; including the nefesh in the 12 shevatim of Yam shel Shlomo***. ***Lefichach k'she-korin pasuk rishon shel Krias Shema, tzarich l'ha'atzim es einav*** — *therefore when one recites the first verse of *Krias Shema* (Shema Yisrael Hashem Elokeinu Hashem Echad), one must *close one's eyes* — bechinas ***'uleimsa shapirsa d'leis lah einin'*** — *the beautiful young woman who has no eyes* (Sabba d'Mishpatim 95a — the kabbalistic image of the supernal Shechinah without external eyes; cf. Arizal kavanos brought in *Sha'arei Teshuvah* OC 61, sub-paragraph 3, the standard halachic citation for closing eyes during the first pasuk). The eyeless-bride represents the closing-off of the *acharei eineichem* axis at the moment of receiving Malchus Shamayim. ***Ki tikkun shel hirhurei znus she-ba la-adam, she-yomar 'Shema' u-'Baruch shem'*** — *for the tikkun of *hirhurei znus* (impure thoughts) that come upon a person, is to say *Shema Yisrael* and *Baruch shem k'vod malchuso l'olam va-ed* (the silent acceptance-line). ***Ki ta'avas ni'uf hi ba'ah me-akirus damim, heinu mi-t'chol*** — *because ta'avas ni'uf comes from the *muddiness/cloudiness of the bloods* — namely, from the *t'chol* (the spleen — the seat of *marah shechorah*, black bile) — ***she-hi Lilis, she-hi shifchah bisha, ima d'eirev rav*** (Hakdamas Tikkunim, and Tikkun 3 of the Tikkunim Acharonim) — *which is *Lilis*, who is the *shifchah bisha* (the wicked maidservant), the *ima d'eirev rav* (the mother of the eirev rav)* — ***she-hi malchus ha-resha'ah*** — *who is the malchus ha-resha'ah* (the wicked sovereignty, the inversion of holy Malchus). **The contrast — Malchus d'kdusha = gevirta**: ***u-malchusa di-shmaya hu b'bechinas g'virta, 'ishah yir'as Hashem'*** (Mishlei 31:30) — *and the malchus of Heaven is in the bechina of *g'virta* (the lady, the rightful mistress), 'a woman who fears Hashem'* — ***she-hi b'bechinas Yam shel Shlomo ha-omedes al shneim asar bakar, she-hem shneim asar shivtei Yah*** (Zohar Vayechi 241 — *Yam shel Shlomo* of Mel"A 7:23-25 standing on twelve oxen = the supernal *kli ha-malchus* on the 12 *shivtei Yah*). **K"S as the kavanas-yichud-with-shevatim**: ***u-ksh-adam mekabbel alav malchus shamayim b'eilu ha-pesukim, she-kollel es nishmaso bi-shneim asar shivtei Yah*** — *when a person accepts Malchus Shamayim in these verses, *including* his nefesh in the 12 shivtei Yah*; ***u-mafrish es nishmaso mi-nishmas eirev rav, ha-ba'im me-ishah zonah, she-hi shifchah bisha*** — *and *separating* his nefesh from the eirev-rav-nefashos, who come from a zonah-woman, namely the shifchah bisha* — bechinas ***'mi-pnei Sarai g'virti, anochi borachas'*** (Bereshis 16:8, Hagar fleeing Sarah — Hagar/shifchah flees from Sarah/g'virta) — ***she-ha-ta'avah borachas v'nifredes mi-menu*** — *the ta'avah flees and separates from him*. **Inverse warning** — Mishlei 30:23: ***'shifchah ki sirash g'virtah'*** — 'a maidservant when she dispossesses her mistress' — *if one does not strive to drive out the zonah-Lilis, then the shifchah dispossesses the g'virta* (the wicked-malchus crowds out the holy malchus). **The exact letter-count**: in the two pesukim (*Shema* + *Baruch shem*), there are ***12 teivos, k'neged 12 shivtei Yah; v'arba'im va-tisha osiyos, k'neged 49 osiyos she-bi-shmos shivtei Yah*** — *12 words against the 12 shevatim, and 49 letters against the 49 letters in the names of the shevatim* (the tally of consonants in *'Reuvein Shimon Levi Yehudah Yissachar Zevulun Dan Naftali Gad Asher Yosef Binyamin'* = 49). The two pesukim *literally* contain the cosmic kli of Yam shel Shlomo on its 12 oxen. **The eye-closing** at this exact moment: ***v-zeh she-hu bechinas s'giras einayim bi-sh'as kabbalas malchus shamayim, l'horos she-al yedei kabbalas malchus shamayim, hu b'bechinas 'uleimsa d'leis lah einin'*** — *the closing of eyes during the kabbalas malchus shamayim is precisely to indicate that, by this kabbalah, one becomes the *uleimsa-d'leis-lah-einin* — and thereby breaks the *acharei eineichem = ni'uf* axis at its source. Intermediate: **Ois ג**: K"S pasuk 1 — ***s'giras einayim*** = bechinas ***'uleimsa shapirsa d'leis lah einin'*** (Sabba Mishp 95a; Arizal; Sha'arei Teshuvah OC 61, sub 3). Tikkun hirhurei znus: Shema + Baruch shem. **Ta'avas ni'uf** ← akirus damim ← t'chol ← Lilis = shifchah bisha = ima d'eirev rav (Hakd Tikkunim). Vs ***Malchus d'kdusha = g'virta*** ('ishah yir'as Hashem' Mish 31:30) = ***Yam shel Shlomo al 12 bakar = 12 shivtei Yah*** (Zohar Vayechi 241). K"S kollel nefesh bi-12 shevatim, mafrish me-nishmas eirev rav (Ber 16:8 'mi-pnei Sarai g'virti'); inverse Mish 30:23 'shifchah ki sirash g'virtah.' **2 pesukim**: ***12 teivos = 12 shevatim; 49 osiyos = 49 osiyos shel shmos shevatim***.

Beginner: **Ois ד — *Habitual hirhur requires also shedding tears at kabbalas malchus shamayim; dim'os = mosaros marah shechorah = t'chol; the Targum Yonasan on 'va-heimah bochim petach Ohel Mo'ed'***. ***V'chol zeh kshe-yesh lo l'adam hirhur b'akra'i b'alma, azai dai lo ba-amiras shnei pesukim ha-na"l*** — *all of this is when a person has only an *occasional* hirhur; then it is sufficient to say the two pesukim above (Shema + Baruch shem with eyes closed)*. ***Aval im hu, CH"V, ragil b'hirhur shel ha-ta'avah ha-k'lalis*** — *but if he is, R"L, *regular* in the hirhur of the k'lali-ta'avah* — *Rachmana l'tzalan, v'eino yachol l'hafrid mi-menah, azai tzarich gam ken l'horid d'ma'os bi-sh'as kabbalas malchus shamayim* — *and cannot separate from her, then he must also *shed tears* during the kabbalas malchus shamayim*. **Why tears specifically?** ***Ki isa b'sefer Sh'vilei Emunah, nesiv 4, she-ha-d'ma'os heim mi-mosaros ha-marah shechorah*** — *as it is brought in *Sh'vilei Emunah* (the medieval philosophy-and-medicine sefer of R' Meir Aldabi), nesiv 4, that *tears* are the *waste-products of the marah shechorah* (black bile)*; ***u-marah shechorah hi t'chol*** (Tikkun 56 — *marah shechorah / t'chol / malchus ha-resha'ah / ishah zonah are all one bechina*) — ***she-mi-sham nishmoseihem d'eirev rav*** — *from there come the nefashos of the eirev rav*. ***V'kshe-morid d'ma'os, azai nidchin v'yotz'in la-chutz ha-mosaros, heinu ha-ta'avos ni'uf ha-ba'im me-akirus damim shel t'chol*** — *and when one sheds tears, the *waste-products are pushed out and ejected* — namely, the ta'avos ni'uf that come from the akirus damim of the t'chol* — ***u-mei-ha-mosaros, v'kollel nishmaso b'malchus shamayim*** — *and from the wastes (now expelled), and (the cleansed nefesh) is included in Malchus Shamayim*. The dim'os physically eject the marah shechorah (which is itself the spleen-Lilis-shifchah-bisha-ima-d'eirev-rav) at the very moment of including the nefesh in the holy g'virta. **Source-verse — Targum Yonasan**: ***v'zeh she-tirgem Yonasan al pasuk 'v'heimah bochim, petach Ohel Mo'ed'*** (Bamidbar 25:6 — the verse during the chet of Ba'al Pe'or, when Yisrael was weeping at the entrance of the Ohel Mo'ed) — ***'bachin v'korin es Shema'*** — *Targum Yonasan renders this as 'they were *crying and reciting Krias Shema*' — combining the two acts that Rabbeinu has just unified*. ***V'zeh lo asu ela k'dei l'hinatzel mi-hirhur shel ishah zonah, she-hi klipah ha-kodemes la-pri, v'lavo l'hisgalus ha-Torah*** — *and they did this only in order to be *saved from the hirhur of the zonah-woman* (the Midyanite women in the Ba'al Pe'or chet), which is the klipah-that-precedes-the-pri (Ois א), and to come to the hisgalus ha-Torah*. The Targum Yonasan's *bachin v'korin es Shema* is the precise practical-precedent for combining tears with K"S as tikkun for the k'lali ta'avah. Intermediate: **Ois ד**: Habitual hirhur → ***horadas d'ma'os bi-sh'as kabbalas malchus shamayim***. D'ma'os = mosaros marah shechorah (Sh'vilei Emunah nesiv 4) = t'chol = Lilis (Tik 56). Horadas d'ma'os doche'a ha-mosaros (= ta'avos ni'uf me-akirus damim t'chol) → kollel nefesh b'malchus shamayim. **Targum Yonasan Bam 25:6**: 'v'heimah bochim petach Ohel Mo'ed' = ***'bachin v'korin es Shema'*** — l'hinatzel mi-hirhur shel ishah zonah (= chet Ba'al Pe'or).

Beginner: **Ois ה — *Hisgalus ha-Torah produces *nishmos chadashos* per listener; the Zohar's 32+3 formula = 32 nesivos chochmah + Oraysa t'lisa'i***. ***U-kshe-ba l'hisgalus ha-Torah, azai na'aseh me-ha-hisgalus nishmos chadashos*** — *and when (the tzaddik or the Jewish learner) comes to the hisgalus ha-Torah, then *new neshamos* are produced from the hisgalus*. **Source — Zohar (in the formula of the *birkas u-mevakshei nafshecha*)**: ***'l'me'vad nishmasin v'ruchin chadtin bi-tarsein u-vi-tlasein'*** — *'to make new nefashos and new ru'achos, with two and with three'*; ***heinu hi ha-Torah she-yesh bah sheloshim u-shtayim n'sivos ha-chochmah*** — *the *bi-tarsein* (with-two) refers to *32 nesivos ha-chochmah* (the 32 paths of wisdom enumerated in Sefer Yetzirah, the foundational kabbalistic structure)*. ***'U-vi-tlasa shav'shin'*** — *'with three branches'* — ***heinu 'Oraysa t'lisa'i'*** — 'the Torah of the *third* (Tanach + Mishnah + Gemara, or Torah-Neviim-Kesuvim — the threefold Torah of Shabbos 88a)*. The Zohar's formula is precise: 32 + 3 = the cosmic mechanism by which Torah-revelation generates new neshamos. ***Nimtza, k'she-ha-tzaddik m'galeh eizeh davar Torah, azai morid nishmasin chadtin l'kol echad mi-ha-shom'in ha-Torah, lefi bechinaso v'sefisaso*** — *it follows that when the tzaddik reveals some davar Torah, he *brings down new neshamos for each one of those who hear the Torah* — *each according to his own bechina and tefisah* (his cognitive-spiritual reception-capacity). The hisgalus is not generic broadcast; it is precisely calibrated downloads of fresh neshamah-content matched to each listener's keli — which is why what follows (Oisos ו-ז) is so consequential. Intermediate: **Ois ה**: Hisgalus Torah = ***nishmos chadashos*** (Zohar 'l'me'vad nishmasin v'ruchin chadtin **bi-tarsein u-vi-tlasein**' = ***32 n'sivos chochmah + Oraysa t'lisa'i*** Shab 88a). Tzaddik m'galeh → morid nishmah chadashah l'kol shomei'a, lefi bechinaso v'sefisaso.

Beginner: **Ois ה (continued — Torah's two powers, the keli of the listener, the absolute prerequisite of tikkun ha-bris for tefisah)**. ***Ki ha-Torah yesh lah shnei kochos: l'hamis u-l'hachayos*** — *for Torah has *two powers: to kill and to give life*. **Source — Yoma 72b (and Ta'anis 7a)**: on ***'v'samtem es devarai eileh al l'vavchem'*** (Devarim 11:18) Chazal read: ***'zachah, na'ases lo sam chayim; lo zachah, na'ases lo sam ha-maves'*** — *if he merits, it becomes for him a *life-elixir*; if he does not merit, it becomes for him a *death-poison*'* (the sam-chayim/sam-maves wordplay; *'v'samtem'* read as *'sam-tam'*). And ***'y'sharim darchei Hashem; tzaddikim yelchu vam u-fosh'im yikashlu vam'*** (Hoshea 14:10) — 'the ways of Hashem are upright; the righteous walk in them but transgressors stumble in them'. The same Torah; opposite outcomes. ***Kach ha-Torah shel ha-tzaddik l'kol echad k'fi tefisaso*** — *so too the Torah of the tzaddik is to each listener according to his tefisah* — ***yesh adam she-na'aseh lo neshamah chadashah me-hisgalus ha-Torah, v'yesh adam she-hu, CH"V, l'hefech*** — *one person has a new neshamah generated from the hisgalus, and another, R"L, the opposite* — kemo she-kasuv ***'tzaddikim yelchu vam, u-fosh'im yikashlu vam'***. ***Ha-kol lefi ha-keli shelo, heinu k'fi tefisaso, tefisas ha-mochin shelo*** — *everything depends on his keli — namely, on his tefisas ha-mochin* (the cognitive-vessel through which the upper light is received). **Crucial absolute prerequisite**: ***zeh hu klal gadol, she-i efshar l'shum adam l'hasig u-l'sefoss b'dibburo shel ha-tzaddik, im lo she-tikkein t'chilah os bris kodesh ka-ra'uy*** — *this is a great klal: it is impossible for any person to grasp and understand the dibbur of the tzaddik unless he has first rectified the os bris kodesh properly*. ***Va-azai yachol l'havin v'lisposs dibburo shel ha-tzaddik*** — *only then can he understand and grasp the tzaddik's words*. **Mechanism (Zohar)**: ***D'isa ba-Zohar, 'silukah d'yesoda ad abba v'ima'*** — *'the rising of yesod (the bris-channel) is up to Abba and Ima* (Mishpatim 110, Zohar Ha-Rakia ad loc., and explicated in *bi'ur ha-Adra Zuta* 118) — ***she-hem bechinas chochmah u-binah, she-hem Yud-Heh, she-hem ha-mochin*** — *Abba and Ima are chochmah and binah, who are Yud and Heh of the Sheim, the cosmic mochin*. ***Nimtza, k'she-tikkein os bris kodesh ka-ra'uy, azai ha-mochin shelo bi-shleimus, v'yachol l'havin dibburo shel ha-tzaddik*** — *it follows: when one has properly rectified the os bris, his mochin are intact, and he can understand the tzaddik's dibbur*. ***K'fi ha-tikkun shel kol echad, kach hu hasagaso*** — *to the precise degree of each person's bris-tikkun, that is the degree of his hasagah*. The *sam chayim / sam maves* dichotomy of Yoma 72b is not a moral verdict; it is a structural consequence of whether the listener's yesod-channel is open up to chochmah-binah, allowing the new neshamah from the tzaddik's hisgalus to land in an intact keli — or whether the channel is broken at yesod, in which case the same descending light becomes the *me'eras Hashem b'beis rasha* of Mishlei 3:33 (Ois ו). Intermediate: **Ois ה cont**: Torah ***2 kochos: l'hamis u-l'hachayos*** (Yoma 72b 'zachah na'aseh sam chayim, lo zachah sam maves' al 'v'samtem' Dev 11:18; Hoshea 14:10 'tzaddikim yelchu vam, posh'im yikashlu vam'). ***Ha-kol lefi ha-keli/tefisas ha-mochin*** shel ha-shomei'a. **Klal gadol**: ***i efshar l'sefoss dibbur ha-tzaddik bli tikkun os bris kodesh***; Zohar Mishpatim 110 (+ Zohar Ha-Rakia + bi'ur Adra Zuta 118) 'silukah d'yesoda ad abba v'ima' (= chochmah binah = Y-H = mochin). Tikkun os bris → mochin shleimim → tefisas dibbur ha-tzaddik. K'fi ha-tikkun, kach ha-hasagah.

Beginner: **Ois ו — *Great klal: 'ki mi-pi Elyon lo seitzei'; only ohr pashut emerges from above; the keli converts it to me'oros (with vav) or me'aros (without vav); Bil'am's berachah-kametz reading***. ***V'zeh hu klal gadol, 'ki mi-pi Elyon lo seitzei'*** (Eichah 3:38 — 'for from the mouth of the Most High not [evil] issues') — ***ki im ohr pashut*** — *for only *ohr pashut* (a *simple/undifferentiated light*) issues from above. ***Ach lefi bechinas keli ha-mekabel es ha-ohr, kach nitzayer ha-ohr b'socho*** — *but according to the bechina of the *receiving keli*, so the ohr is *imaged within it*. The light from above is featureless; the keli is what gives it its shape. ***Im ha-keli hu bi-shleimus, azai hu mekabel bi-bechinas 'me'oros' male'*** — *if the keli is intact, then he receives in the bechina of *me'oros* (lights) — spelled *full* with the vav* (מאורות, the standard plural form 'lights'). ***V'im, CH"V, ha-keli eino bi-shleimus, azai hu mekabel bi-bechinas 'me'aros' chaser vav*** — *and if, R"L, the keli is not intact, then he receives in the bechina of *me'aros* — spelled *deficient*, without the vav* (מארות, the spelling that hits the eye in *'me'eras Hashem b'beis rasha'* — 'the curse of Hashem in the house of the wicked' — Mishlei 3:33). The same five letters, the same upper light; the *missing vav* is the *missing tikkun ha-bris* (since vav = yesod = tikkun ha-bris in standard kabbalistic letter-correspondences). When the listener's vessel lacks the vav, the *light* arrives as a *curse*. ***V'zeh hu 'tzaddikim yelchu vam'*** etc. (Hoshea 14:10 of Ois ה) — *the same Torah, walked-in by tzaddikim and stumbled-in by posh'im, is the *me'oros-vs-me'aros* of the same upper ohr*. **The Lurianic structure spelled out**: ***ki ohr ha-pashut ha-ba mi-le'eil, hu bechinas 'kamitz v'satim'*** — *the simple light coming from above is in the bechina of *kametz and concealed* (Tikkun 70 — the cosmic vowel-state of Atik before differentiation; *kamitz* = closed, gathered)*. ***Ach lefi bechinas ha-keli ha-mekablim, hu bechinas 'tzeirei,' she-nitzayer ha-ohr lefi bechinas ha-keli*** — *but according to the receiving kelim, it is in the bechina of *tzeirei* (which means both 'two-dot vowel' and 'forming/imaging,' from y-tz-r) — that the ohr is *imaged* per the keli*. **Bil'am's case as proof — Bamidbar 23:20**: ***v'al ken k'siv b'Vil'am: 'hineh bareich lakachti' — b'kametz; 'u-vereich, v'lo ashivenah' — b'tzeirei*** — *and therefore it is written by Bil'am: 'behold, blessing have I taken' — with *kametz* (the *kamitz v'satim* form of the upper ohr); 'and He has blessed, and I cannot reverse it' — with *tzeirei* (the keli-imaged form)*. The two-form-vowel pair in one Bil'am-verse is the cosmic image: ***afilu ha-l'kichah she-hi az bi-bechinas kamitz v'satim, hi bi-bechinas berech*** — *even the *taking* — which is in the kamitz-and-concealed state — is *blessing* (since the upper ohr is uniformly good). **Proof from Bil'am's intent**: ***ki hu hayah rotzeh l'hitztaiyer lefi bechinas ha-keli shelo, she-hi bechinas k'lalah, v'lo hayah yachol l'hashiv u-l'tzaref u-l'hitztaiyer klal lefi bechinaso*** — *for he wished to *image (the upper ohr) according to his own keli*, which is in the bechina of *k'lalah* (curse — the broken-keli inverse), and he could not *return / re-arrange / image* it at all according to his own bechina*. The mismatch between Bil'am's broken keli and the upper ohr was so total that he could not even produce the me'aros-without-vav: the upper ohr remained pure berech and refused to be deformed into klalah. ***V'zeh: 'u-vereich v'lo ashivenah'*** — *and this is 'and He has blessed, and I cannot reverse it'* — *the upper ohr's berachah cannot be reversed*. ***U-mi-pnei she-hayah bi-sh'as l'kichah, hu bechinas berech*** — *because it was at the moment of taking — when it is in the kamitz state — it is berech (blessing)*. **And why specifically by Yisrael did the upper light remain berech?** ***U-mi-pnei mah, lefi she-hei'id aleihem ha-kasuv she-Yisrael nikr'u shivtei Yah*** — *because the verse testified that Yisrael are called *shivtei Yah* (Tehillim 122:4)* — kemo she-pirsh Rashi al ha-Chanochi (Bamidbar 26:5): ***'shemi mei'id aleihem'*** — *'My name testifies upon them' — Sheim *Yah* (which is the *mochin* — chochmah-binah) is *embedded* in their tribal names* (cf. midrash Shir Ha-Shirim 4: *the goyim said 'if they had ruled by their bodies (i.e., their physical power)... but Hashem testified upon them'*). ***V'zeh she-kasuv: 'r'eh anochi nosein li-fneichem' — dayka*** — *and this is 'see, *I* place *before you*' (Devarim 11:26 — opening berachah-vs-klalah parshah) — *li-fneichem* dayka — *for above (in the source) it is in the bechina of kametz (kamitz v'satim); but *li-fneichem*, *below*, the ohr is imaged according to your keli*. **And therefore** the verse proceeds *'es ha-berachah v'es ha-klalah'* — both options exist in the *li-fneichem* register, but neither in the upper *kametz* register; the choice is the keli's. The whole architecture of Devarim's berachah-vs-klalah parshah, of Bil'am's two-vowel berachah, and of Mishlei's me'oros-vs-me'aros all turn on one principle: *upper ohr is uniform berachah; the keli alone determines whether it lands as me'oros or me'aros, as berech or as k'lalah*; and *the keli is itself made shaleim by tikkun ha-bris (Ois ה) and broken by pgam ha-bris*. Intermediate: **Ois ו**: ***'Ki mi-pi Elyon lo seitzei'*** (Eichah 3:38) ***ki im ohr pashut***. Lefi keli: shaleim → ***me'oros male*** (im vav); chaser → ***me'aros chaser vav*** = 'me'eras Hashem b'beis rasha' (Mish 3:33). Ohr ha-pashut me-le'eil = ***kamitz v'satim*** (Tik 70); lefi keli = ***tzeirei*** (nitzayer). **Bil'am Bam 23:20**: 'hineh bareich lakachti' (kametz, kamitz v'satim — upper ohr) // 'u-vereich v'lo ashivenah' (tzeirei, imaged). Bil'am's keli=k'lalah, lo yachol l'hashiv ha-ohr l'tzurato; lachen 'u-vereich v'lo ashivenah' (ohr nish'ar berech). **Ki Yisrael 'shivtei Yah'** (Teh 122:4 + Rashi Bam 26:5 'shemi mei'id aleihem' — Sheim Yah/mochin be-shmoseihem). ***'R'eh anochi nosein li-fneichem'*** (Dev 11:26) dayka — la-keli; le-ma'alah kametz/satim, la-keli berachah-o-klalah.

Beginner: **Editorial closer (Reb Nosson)**: ***zos ha-Torah hi leshon Rabbeinu, zichrono livrachah*** — *this Torah is in Rabbeinu's own language*. ***V'amar: she-hi sod kavanos kaddish, v'yisba'er b'makom acher im yirtzeh Hashem*** — *and he (Rabbeinu) said: it is the *sod (the kabbalistic-mystical secret) of the kavanos of Kaddish*, and it will be explained elsewhere im yirtzeh Hashem*. (See Chayei Moharan §311 — Rabbeinu said this remark about the parallel ma'amar in our siman 101.) The cryptic note tells the learner to read the entire Torah's machinery — *70 lashonos / tikkun ha-k'lali / kabbalas malchus shamayim / nishmos chadashos / ohr pashut + keli / berachah vs klalah* — also as the inner kavanah-frame of *Kaddish* (the cosmic *Yisgadel v'yiskadesh shemei rabba*, which sanctifies the Sheim through the same hisgalus-mechanism Rabbeinu has just unfolded). The promised 'elsewhere' explication was never given in writing. Intermediate: **R"N closing**: zos ha-Torah leshon Rabbeinu z"l. Amar: ***hi sod kavanos Kaddish***, yisba'er b'makom acher i"H (Chayei Moharan §311 al ma'amar §101 ha-makbil).

Beginner: **Editorial supplement (additional fragment from Rabbeinu's holy handwriting)**: ***od matzasi mi-k'sav yad kodesh shel adoneinu, moreinu v'rabbeinu, zichrono livrachah, mei-inyan ha-Torah ha-zos, b'shinui lashon ketzas. V'ha-niyar hayah karu'a chetzyo, u-mah she-nimtza ka'suv al ha-nish'ar he'etakti. V'zehu*** — *I (Reb Nosson) further found, in the holy handwriting of our master, of blessed memory, on the matter of this Torah, with slight variation of language. The paper was torn in half, and what I found written on what remained, I have transcribed. And this is it*. ***'Tzofnas Pa'aneach' (de-magalin) — 70 panim — Torah — sod acher*** — *the verse-cluster decode (with parenthetical insertions Reb Nosson uses to mark the torn-paper's surviving sense): the name *Tzofnas Pa'aneach* (Yosef's Egyptian name from Bereshis 41:45) means 'reveals what is hidden' — and the hidden = 70 panim of Torah / a different (sod acher) hidden secret*. Cross-reference: ***kemo she-kasuv 'v'sod acher al t'gal'*** (Mishlei 25:9 — 'and reveal not the secret of *another*'). ***Ka-muva ba-Zohar (b'Tikkunim, tikkun 34, 56, 69)***: ***k'she-mafsik ha-nekudah me-ha-daleth shel 'echad,' v'ha-nekudah hi os bris, azai na'aseh 'acher'*** — *when one separates the *nekudah* from the *daleth* of the word *Echad* (the final letter of the *Shema Yisrael... Hashem Echad* declaration) — and the *nekudah* is the *os bris* — then *Echad* (אחד = aleph + ches + daleth) becomes *Acher* (אחר = aleph + ches + reish). The *daleth* of Echad is differentiated from *reish* of Acher only by a tiny *kotz/nekudah* on its inner upper-right; remove that nekudah and you turn the One G-d into 'another god.' ***Heinu k'she-machnis briso b'zonah, ha-niqra'as malchus ha-resha'ah, ha-niqra eil acher*** — *meaning: when one *places his bris into a zonah* (commits adultery / illicit relations), who is called *malchus ha-resha'ah*, who is called *eil acher* (a *foreign god*) — the act *literally erases* the nekudah from the daleth of Echad in the upper world, turning the cosmic *Echad* into *Acher*. **Inverse**: ***aval mi she-mekadesh es atzmo mi-zos ha-ta'avah, azai hu nis'kashar b'malchus shamayim, ha-niqra Ani***, kemo she-kasuv ***'kdoshim tih'yu, ki kadosh Ani'*** (Vayikra 19:2). ***U-v'chol makom she-atah motzei geder ervah, timtza kedushah*** (Zohar Mikeitz 204b — 'wherever you find a *fence around ervah*, you find *kedushah*'); ***'aval ma'an de-galei aryan, hachi ihu isgalei bein inun aryan, de'inun Elokim acherim'*** (Tikkunim, tikkun 56, daf 93b — *one who reveals nakedness is himself revealed among those nakednesses, who are *Elokim Acherim*'). **Practical segulah**: ***u-v'shvil zeh, segulah l'vatel hirhurei ni'uf, likro 'Shema Yisrael' u-'Baruch shem k'vod' v'chu'*** — *and therefore the segulah to nullify hirhurei ni'uf is to recite Shema Yisrael and Baruch shem k'vod* — ***ka-muva al pasuk 'va-yikrav el achiv ha-Midyanis'*** etc. (regarding Pinchas and Kozbi, the Ba'al Pe'or scene of Bamidbar 25, where Yisrael was saved by exactly this combination — the same segulah of Ois ד now confirmed from the torn-paper variant). **Closing klal**: ***nimtza, she-ikkar ha-nisayon v'ha-tziruf she-mi'nasin la-adam, ein m'nasin oso ela b'ni'uf, she-hi k'lulah mi-shiv'im umos, she-hi k'lulah mi-sod acher, eil acher*** — *it follows that the *ikkar nisayon* (the essential test) and the *tziruf* (refining) by which a person is tested, is tested *only in ni'uf* — for ni'uf includes the 70 nations, includes the 'sod acher' / 'eil acher'* (the entire Echad → Acher conversion). ***U-kshe-tzo'ek l'Elokim, kemo she-kasuv 'kein nafshi sa'arog Eilecha'*** (Tehillim 42:2 — 'so my soul yearns toward You'), ***v'tzo'ek shiv'in kalin, lo pachos*** — *and screams the *seventy voices*, no fewer* (the same 70 cries of Ois א that the yoledes screams before leidah) — ***azai niftachin lo sodos ha-Torah, d'mat'mrin, m'galin lah, u-molid nafshin chadtin*** — *then the *secrets of Torah, which were hidden, are revealed to him, and *he gives birth* to new nefashos*. The fragment closes the Torah back to its opening: the 70 cries from inside ta'avas-ni'uf-galus *are* the labor through which the cosmic ibbur of Ois א becomes the leidah/hisgalus/nishmos-chadashos of Ois ה. **The torn paper preserved exactly this loop**, and Reb Nosson chose to copy it precisely because it makes the entire Torah's circular structure unmistakable. Intermediate: **Ois יא (k'sav yad nosaf)**: 'Tzofnas Pa'aneach' (Ber 41:45) — d'megalin 70 panim Torah / ***sod acher*** ('v'sod acher al t'gal' Mish 25:9). **Zohar Tikkunim 34, 56, 69**: ***k'she-mafsik nekudah me-daleth shel 'echad' (= os bris), na'aseh 'acher'*** (machnis briso b'zonah = malchus ha-resha'ah = ***eil acher***). **Inverse**: m'kadesh atzmo → nis'kashar b'malchus shamayim = ***Ani*** (Vay 19:2 'kdoshim tih'yu ki kadosh Ani'); 'b'chol makom she-atah motzei geder ervah, timtza kedushah' (Zohar Mikeitz 204b); 'ma'an de-galei aryan, hachi ihu isgalei bein aryan d'inun Elokim acherim' (Tik 56 daf 93b). Segulah: Shema + Baruch shem (= Ois ד; Bam 25 Pinchas-Kozbi). **Closing klal**: ikkar nisayon = ni'uf (k'lal 70 umos + sod acher + eil acher); tzo'ek 70 kalin (Teh 42:2) → niftachin lo sodos ha-Torah, molid nafshin chadtin (= sgirah l'Ois א + Ois ה).