Running Commentary on Torah 38 — Merkevos Pharaoh

Beginner: **Opening pasuk**: ***'merkevos Pharaoh v'cheilo yarah va-yam, u-mivchar shalishav tubu'u v'yam suf'*** — 'the chariots of Pharaoh and his army He cast into the sea, the choicest of his officers were drowned in the Yam Suf' (Shemos 15:4, the verse from Az Yashir describing the destruction of Pharaoh's host at Krias Yam Suf). The Torah will unfold this verse as a sustained teaching about *tefillin = siman ha-deveikus* (the cosmic sign of clinging to Hashem), about *tikkun ha-dibbur* (the rectification of speech) as the path to tefillin, and about how *bushah gedolah* born from a tzaddik's awareness of his own falling-from-deveikus *is itself* the bechina of tefillin. Intermediate: **Opening pasuk**: 'merkevos Pharaoh v'cheilo yarah va-yam... mivchar shalishav tubu'u' (Shem 15:4 — Krias Yam Suf). Topic: tefillin = siman ha-deveikus; tikkun dibbur as path to tefillin; bushah gedolah of falling tzaddik = tefillin.

Beginner: **Ois א — *Every person must constantly check whether he is *davuk in Hashem*; the *siman of deveikus = tefillin****. ***Ki tzarich kol adam l'fashpesh es atzmo b'chol eis im hu davuk b'Hashem yisbarach*** — *every person must constantly *fashpesh es atzmo* (examine himself) at all times: am I *davuk* (clinging) to Hashem yisbarach?* Deveikus is not a permanent state to be assumed; it is a moment-to-moment experience that requires continuous self-monitoring. ***V'ha-siman shel deveikus hu tefillin*** — *and the *siman* (sign) of deveikus is *tefillin***. ***Ki tefillin heim siman al ha-deveikus*** (see Chidushei Aggados of the Maharsha on Berachos 6a, on the famous Chazal: ***'mi-nayin she-HKB"H mani'ach tefillin?'*** — 'from where do we know that HKB"H Himself wears tefillin?' — answered from the verse *'nishba Hashem bi-yemino u-vi-zro'a uzo'* — Yeshayahu 62:8 — and the gemara unfolds that *Hashem's tefillin contain the verse 'mi k'amcha Yisrael, goy echad ba-aretz'* — Divrei Ha-Yamim I 17:21, the verse of *Yisrael's uniqueness*; the cosmic-deveikus structure of tefillin is the very *self-binding of HKB"H to Yisrael*). The whole Torah will trace the route by which a person reaches *his own* tefillin-state — the cosmic state in which the upper *siman of deveikus* and the lower *physical tefillin worn each morning* coincide. Intermediate: **Ois א**: ***Pashpish atzmo b'chol eis im davuk b'Hashem*** — siman ha-deveikus = ***tefillin*** (Chidushei Aggados Berachos 6a 'mi-nayin she-HKB"H mani'ach tefillin' = 'goy echad ba-aretz' DH"A 17:21).

Beginner: **Ois ב — *Cannot reach tefillin except via elevating + rectifying the *dibbur*; dibbur = ru'ach piv shel HKB"H = Malchus peh = yam = Adnai; pgam dibbur turns ru'ach piv into *ru'ach se'arah*; the gematria 270; *acharei ha-devarim* and *kotz kol basar****. ***V'i efshar lavo l'bechinas tefillin, ela she-ya'aleh es ha-dibbur v'yesakneihu*** — *one cannot reach the bechina of tefillin except by *elevating and rectifying* the dibbur*. The whole tefillin-state rests on speech-tikkun. ***Ki ha-dibbur, she-hu ru'ach piv shel ha-Kadosh Baruch Hu, she-hu bechinas Malchus peh*** (Pasach Eliyahu, the introduction to Tikkunei Zohar — the kabbalistic identification of the cosmic *Malchus = peh*; *speech itself is the Shechinah*) — ***hu bechinas yam, she-kol ha-nechalim hochim l'socho, kemo she-kasuv 'kol ha-nechalim holchim el ha-yam'*** (Koheles 1:7); see Tikkun 11 of the Tikkunim Acharonim. ***V'hu bechinas Adnai*** — *for dibbur is the bechina of the Name *Adnai* (the Name corresponding to Malchus)* — kemo she-kasuv ***'Adnai s'fasai tiftach'*** (Tehillim 51:17 — the Shemoneh Esrei opener: 'Adnai, open my lips' — explicitly invoking the *Adnai*-Name to open the *peh-Malchus* of the davener). **Pgam dibbur generates ru'ach se'arah**: ***u-kshe-pog'min ha-dibbur she-hu Adnai, az al yedei ha-pgam, na'aseh me-ru'ach piv, ru'ach se'arah*** — *when one damages the dibbur (= Adnai), through the pgam, the *ru'ach piv* (the holy spirit-of-His-mouth) becomes a *ru'ach se'arah* (a stormy spirit)*. **Gematria-mechanism**: ***ki 27 osiyos kol echad kalul me-asarah, gematria 270*** — *the *27 letters* of the alef-bet (the standard 22 + 5 final letters), each composed of 10 (the kabbalistic 'ten sefiros within each letter'), gives gematria 270*. ***V'na'aseh mi-bechinas ha-dibbur, heinu mi-bechinas Adnai, 270 osiyos, *se'arah**** — *and from the bechina of dibbur (Adnai) is made the *270 letters* = the word *סערה* (se'arah; ס=60, ע=70, ר=200, ה=5 = 335; or per Rabbeinu's count s=60+ayin=70+resh=200+heh=5, with the 65 of *Adnai* (אדנ-י = 1+4+50+10=65) added to *resh-ayin*=270, totaling *335*; the kabbalistic gematria-flow that *Adnai (65) + the 270 letters = the word סערה*)*. ***65 hu Adnai, v'270 osiyos*** — *65 = Adnai (the holy core); 270 letters = se'arah (the stormy expansion when pogem)*. ***V'zeh bechinas 'ru'ach se'arah osah devaro'*** (Tehillim 148:8) — *and this is 'a stormy wind that does His word'* — read by Rabbeinu: ***she-osim u-mesaknim es ha-dibbur, u-ma'alim oso mi-bechinas ru'ach se'arah*** — *that they *make and rectify* the dibbur, raising it from the bechina of ru'ach se'arah back to the holy ru'ach piv*. **The cosmic accuser born from ru'ach se'arah**: ***v-ru'ach se'arah ha-zeh, hu mekatreig ha-gadol, she-mi-menu ba'im kol ha-kitrugim v'ha-nisyonos*** — *and this ru'ach se'arah is the *great accuser* (the cosmic Satan), from whom come all kitrugim and nisyonos*. ***V'hu 'achar ha-devarim,' she-hu yonek me-ha-dibbur k'she-motzei pesach lin'ok*** — *and he is *acharei ha-devarim* (the verse-pattern *'va-yhi achar ha-devarim ha-eilu'* that opens many test-and-tragedy parshiyos in Bereshis), who *nurses* from the dibbur whenever he finds an opening to nurse* — heinu ***'la-pesach chatas'*** (Bereshis 4:7 — 'sin crouches at the door'). And ***'shemor pis'chei picha'*** (Mikhah 7:5 — 'guard the openings of your mouth'). And as the Zohar (Va-yera 119b) on ***'va-yhi achar ha-devarim ha-eilu, v'ha-Elokim nisah es Avraham'*** — *the *'achar ha-devarim'* itself is what occasioned the test of Avraham*. ***V'hu m'sa'er gufah d'bar nash*** (Tikkun 18, daf 35b — *and he storms the body of the human being*); ***v'chol ha-malshinos v'ha-ra'os she-medabrim al adam, ba mi-ru'ach se'arah, me-acharei ha-devarim ha-zeh*** — *all the slander and evil spoken about a person comes from this ru'ach se'arah, this 'acharei ha-devarim'*. ***Ki hu bechinas 'kotz kol basar'*** (Bereshis 6:13, the verse before the mabul: 'the *end* of all flesh has come before Me') — *for the ru'ach se'arah is the bechina of *kotz kol basar* (the cosmic 'end-of-all-flesh' force)* — ***she-oseh kotz v'sof l'chol basar*** — *which makes a *kotz* (cut-off) and *sof* (end) for all flesh*. ***U-vnei adam she-heim danim es kol adam l'kaf chovah, v'chokrim tamid al chovos b'nei adam, heim mi-bechinas kotz kol basar*** — *and people who *judge everyone unfavorably* and constantly *investigate the faults of others* — they are themselves from the bechina of *kotz kol basar*. Source: ***'kotz sam la-choshech, u-l'chol tachlis hu choker'*** (Iyov 28:3 — 'He set an end to darkness, and to every limit He investigates'; cf. Zohar Mikeitz... — the *'kotz sam la-choshech'* is the *kotz kol basar*'s mode of operation: investigating-to-find-fault is its very signature). The chain: pgam dibbur → ru'ach se'arah → cosmic Satan / kotz kol basar → human malshinim and faultfinders — all flowing from one initial speech-pgam. Intermediate: **Ois ב**: ***Tefillin ein ela al yedei ha'alas dibbur v'tikkuno***. **Dibbur** = ru'ach piv shel HKB"H = ***Malchus peh*** (Pasach Eliyahu); = yam ('kol ha-nechalim el ha-yam' Koh 1:7; Tik 11); = Adnai ('Adnai s'fasai tiftach' Teh 51:17). **Pgam**: 27 osiyos × 10 = 270; Adnai (65) + 270 = ***se'arah*** ('ru'ach se'arah osah devaro' Teh 148:8). Ru'ach se'arah = ***mekatreig ha-gadol = 'acharei ha-devarim' = kotz kol basar*** ('shemor pis'chei picha' Mikhah 7:5; Zohar Vayera 119b 'achar ha-devarim... nisah es Avraham'; Tik 18 daf 35b 'm'sa'er gufah d'bar nash'; Iyov 28:3 'kotz sam la-choshech'). Faultfinders = me-bechinas kotz kol basar.

Beginner: **Ois ג — *Raise the dibbur to its shoresh = the *zero'a* = 5 etzba'os of the left hand = 5 gevuros = 5 motza'os ha-peh; the beginning of aliyah is from the *rosh* = the *mivchar ha-emes* within the dibbur***. ***V'tzarich l'ha'alos es ha-dibbur l'shorsho, she-hu ha-zero'a*** — *one must raise the dibbur to its shoresh — which is the *zero'a* (arm)*. ***She-hem chamesh etzba'os she-b'yad s'mol, she-hem chamesh gevuros, she-hem bechinas chamesh motza'os ha-peh*** — *the five fingers of the left hand are the five gevuros, which are the bechina of the five *motza'os ha-peh* (the five anatomical articulation-places of speech in classical phonology: the throat, the palate, the tongue, the teeth, the lips — *Sefer Yetzirah* 2:3 and the rishonim)*. ***Ki ikkar ha-dibbur al yedei chamesh motza'os ha-peh, she-hem ha-gevuros*** — *for the ikkar of dibbur is via the five motza'os ha-peh, which are the gevuros*. **Verse-anchors**: ***'mi y'maleil gevuros Hashem'*** (Tehillim 106:2 — 'who can *speak* the gevuros of Hashem' — *medabrei-gevuros* are paired in the verse); ***'u-gvurascha y'daberu'*** (Tehillim 145:11 — 'and Your gevuros they shall *speak*'); ***'ha-lo koh d'vari ka-eish, n'um Hashem'*** (Yirmiyahu 23:29 — 'is not My word like *fire*' — fire = the gevurah-flame that drives the dibbur). **The beginning of the aliyah of dibbur**: ***v'haschalas aliyas shel ha-dibbur, hu mei-rosho*** — *and the beginning of the dibbur's aliyah is from its *rosh* (head)*. ***Heinu mei-ha-mivchar ha-emes she-yesh b'ha-dibbur, she-hu niqra rosh*** — *namely, from the *mivchar ha-emes* (the choicest emes) within the dibbur, which is called *rosh*. ***Ki yesh kamah emes, kemo she-amru (Sanhedrin 97a): 'emes na'aseh adarim'*** — 'truth has been turned into *flocks*' (Chazal's image of the proliferation of partial truths in pre-Mashiach times)*. ***V'kemo she-kasuv 'rosh devarcha emes'*** (Tehillim 119:160 — 'the *head* of Your word is emes') — *the *rosh* of every davar must be the *emes* component, even if other parts of the speech contain other elements*. ***Ki kodem tikkuno hayah b'bechinas 'va-tashlich emes artzah'*** (Daniel 8:12, the verse describing the Greek-empire suppression of Torah-emes); ***v'lo hayah yachol l'daber shum davar emes me-chamas she-ru'ach se'arah bilbel oso, kemo she-kasuv 'ya'alu shamayim, yer'du tehomos'*** (Tehillim 107:26, the storm-at-sea verse — the very ru'ach se'arah of Ois ב causes confusion). ***U-kshe-mesakno, azai ein lo bilbul*** — *and once he rectifies (the dibbur), he has no more bilbul*. **Source-Chazal — Pesachim 3a**: ***v'zeh bechinas 'ikem ha-kasuv tisha osiyos, she-lo l'hotzi davar m'guneh mi-piv'*** — *and this is the bechina of the gemara teaching that 'the verse *bent itself by nine letters* in order not to bring forth a *davar m'guneh* (a disgraceful word) from its mouth'* (Pesachim 3a — the gemara's famous principle that Tanach uses circumlocutions to avoid coarse language; e.g., *'tehorah'* is rendered with extra letters rather than the cruder shortened form). ***Zeh remez, k'she-ru'ach se'arah sholeit, azai ein bi-yecholes l'daber b'derech yashar, ki ha-ru'ach m'valbel oso, v'tzarich l'akem es ha-derech*** — *this hints: when ru'ach se'arah dominates, one cannot speak in a straight path, for the ru'ach confuses him, and he must *bend the path* (use the longer-circumlocution-method) to get the davar out without causing damage*. The very phenomenon of *ikem ha-kasuv* — Tanach's circumlocutions — is read as *Tanach's own modeling of how to navigate dibbur in a ru'ach-se'arah-environment*: when the storm makes straight speech impossible, bend the path until the storm passes. The aliyah of dibbur begins from emes-as-rosh and proceeds via the disciplined bending-of-speech the verse itself models. Intermediate: **Ois ג**: ***Ha'alas dibbur l'shorsho = zero'a = 5 etzba'os yad s'mol = 5 gevuros = 5 motza'os ha-peh*** (Teh 106:2 'mi y'maleil gevuros'; 145:11 'gvurascha y'daberu'; Yirm 23:29 'd'vari ka-eish'). **Haschalah mei-rosh = mivchar ha-emes** ('rosh devarcha emes' Teh 119:160; San 97a 'emes na'aseh adarim'; Daniel 8:12 'va-tashlich emes artzah' kodem tikkun). Bilbul me-ru'ach se'arah ('ya'alu shamayim yer'du tehomos' Teh 107:26). **Pes 3a**: 'ikem ha-kasuv 9 osiyos she-lo l'hotzi davar m'guneh mi-piv' = remez she-bi-sh'as ru'ach se'arah, l'akem ha-derech.

Beginner: **Ois ד — *Tikkun ha-dibbur via Torah studied b'tzar / aniyus / dachakus = laylah; *chut shel chesed* by day; *chesed = boker d'Avraham***. ***V'tikkun ha-dibbur, hu al yedei ha-Torah she-lomdin b'tzar la-adam, b'aniyus u'v'dachakus*** — *the rectification of the dibbur is via *Torah learned in distress, in poverty, in straits* — *she-hu bechinas laylah, she-az shaltanusa d'kotz kol basar* — *which is the bechina of *laylah* (night), when the dominion of *kotz kol basar* (the ru'ach-se'arah-energy of Ois ב) prevails*. **Source-verses**: ***'kotz sam la-choshech'*** (Iyov 28:3 — kotz-of-the-darkness; the *kotz kol basar* operates in the *choshech*-zone); ***'v'la-choshech kara laylah'*** (Bereshis 1:5 — the cosmic identification of *choshech = laylah*). **Source-Chazal — Chagigah 12b**: ***'ha-lomeid Torah ba-laylah, moshchin alav chut shel chesed ba-yom'*** — *'one who learns Torah at night, a *thread of chesed* is drawn upon him by day'*. The night-Torah (the most difficult mode, in poverty and straits) draws down the daytime chesed-protection. ***Chesed hu bechinas boker d'Avraham*** — *chesed is the bechina of the *morning of Avraham* (since Avraham = chesed; cf. *'va-yashkeim Avraham ba-boker'* — Avraham always rose at dawn for his chesed-avodah)*. ***Kemo she-kasuv ba-Zohar (Mikeitz 203a): 'ha-boker ohr' — da boker d'Avraham*** — *as the Zohar says (on Bereshis 44:3): 'the *morning* (was) light' — this is the morning of Avraham*. **And the Yam-Suf-style cosmic resolution**: ***'v'ha-anashim shulchu, anun marei d'dinin'*** — *and the men were sent away — these are the *masters of judgment* (the dinim/gevuros sent off)*; ***'heimah va-chamoreihem, anun v'chol s'tar mesa'ava'*** — *they and their donkeys, they and the entire side of impurity*. (Both quotations are kabbalistic readings of Bereshis 44:3 *'va-anashim shulchu... heimah va-chamoreihem'*.) ***U-ch'mo she-kasuv (Rus 3:14): 'shichvi ad ha-boker'*** — *and as it says, 'lie down until morning'* (the verse of Rus and Bo'az on the threshing-floor, read kabbalistically as the cosmic injunction to *remain in laylah-mode until the boker d'Avraham arrives*). ***Azai noflim kol ha-mekatregim ha-shol'tim al ha-dibbur, v'az ha-dibbur yotzei b'shir v'shevach v'hallel l'ha-Kadosh Baruch Hu*** — *then all the accusers ruling the dibbur fall, and the dibbur goes forth in song, praise, and hallel to HKB"H*. **Verses sealing the morning-emergence**: ***'Elokim, al d'mi lach'*** (Tehillim 83:2 — 'O G-d, do not be silent'); ***'l'ma'an y'zamerecha kavod, v'lo yidom'*** (Tehillim 30:13 — 'so that *kavod* may sing You and not be silent'); ***'b'rin yachad kochvei boker'*** (Iyov 38:7 — 'when the *morning stars sang together'* — the cosmic singing-state at the original morning of Bereshis). The Tehillim chain runs: night-storm-silenced-dibbur → emergence at boker-d'Avraham → kavod-singing → the original kochvei boker singing of Bereshis. **Verse-seal — Tehillim 122:2**: ***'omdos hayu ragleinu, bi-she'arayich Yerushalayim'*** — 'our *legs* stood (firm) within your gates, O Yerushalayim'. ***Ki ha-dibbur niqra regel*** — *for dibbur is called *regel* (foot/leg)* — kemo she-kasuv ***'tzedek yikra'eihu l'raglo'*** (Yeshayahu 41:2 — 'tzedek calls (the king) to his foot'); ***'tzedek t'daberun'*** (Tehillim 58:2 — 'speak tzedek' — *daber* and *regel* paired); ***'bi-she'arayich Yerushalayim' = al yedei ha-Torah, k'pirsh Rashi*** (Rashi on Tehillim 122 — *the legs stand firm in Yerushalayim's gates only via the gates of Torah-learning, citing Makkos 10a*). The legs (= dibbur) stand firm only in Yerushalayim (= Torah-Malchus). The night-Torah of Chagigah 12b is precisely what holds the legs of the dibbur upright when ru'ach se'arah tries to topple them. Intermediate: **Ois ד**: ***Tikkun dibbur via Torah b'tzar/aniyus/dachakus*** = laylah (sham shaltanus *kotz kol basar*; Iyov 28:3 'kotz sam la-choshech'; Ber 1:5 'v'la-choshech kara laylah'). **Chag 12b**: 'ha-lomeid Torah ba-laylah, moshchin alav chut shel chesed ba-yom.' Chesed = ***boker d'Avraham*** (Zohar Mikeitz 203a 'ha-boker ohr'); 'v'ha-anashim shulchu' = marei d'dinin; 'shichvi ad ha-boker' (Rus 3:14). Az noflim ha-mekatregim → dibbur b'shir v'shevach (Teh 83:2; 30:13; Iyov 38:7). **Pasuk-seal**: 'omdos hayu ragleinu bi-she'arayich Yerushalayim' (Teh 122:2) — dibbur=regel (Yesh 41:2 'tzedek yikra'eihu l'raglo'; Teh 58:2 'tzedek t'daberun'); bi-she'arayich Yerushalayim = al yedei Torah (Rashi; Mak 10a).

Beginner: **Ois ד-supplement (footnote inserted by Rabbeinu) — *PEC Sha'ar Ha-Tefillin perek 7 on 'simeini k'chosam al libecha'***. ***Ka-muva b'Pri Etz Chaim, Sha'ar Ha-Tefillin, perek 7, al pasuk 'simeini k'chosam al libecha'*** (Shir Ha-Shirim 8:6 — 'set me as a *seal* upon your heart' — a foundational verse for tefillin kavanos): ***she-al yedei limud ha-Torah ba-laylah, azai k'ohr ha-boker, oleh rosh ha-Malchus (she-hu bechinas ha-dibbur ka-na"l)*** — *that through limud Torah at night, then *as the morning light* arises, the *rosh of Malchus* (which is the bechina of dibbur, as above) ascends*; ***v'yosheves b'zero'a d'Z"A*** — *and seats herself in the zero'a of Z"A* (Z"A = Ze'eir Anpin, the supernal Six-Sefiros configuration; the *rosh-Malchus* rises from below and seats herself in the *left arm* of Z"A — exactly the zero'a-five-gevuros structure of Ois ג); ***u-mekabeles ha-reshimu she-b'chazeh d'Z"A*** — *and receives the *reshimu* (the residual imprint) which is in the *chest* of Z"A* (the cosmic *chazeh* — the seat of upper *chasadim*). ***V'Z"A mekabel ha-reshimu shelo*** — *and Z"A receives his (own) reshimu*. ***V'al yedei ha-tefilah, nichn'sin mochin chadashim, v'ha-reshimu yotz'in b'bechinas tefillin*** — *and through the morning *tefilah*, *new mochin* enter into Z"A, and the *reshimu* exits — in the bechina of *tefillin***. The Lurianic mechanism is precise: Torah-at-night seats the rosh-Malchus in Z"A's left arm; morning tefilah brings new mochin; the residual reshimu of the night's work then exits as the *physical tefillin* worn on the head and arm. The morning-tefillin of every Jew is the literal-physical signature of his night's tikkun-dibbur via Torah-b'tzar. Intermediate: **Ois ד-suppl (PEC Sha'ar Tefillin 7)**: 'simeini k'chosam al libecha' (Shir 8:6) — al yedei limud Torah ba-laylah, k'ohr ha-boker ***rosh Malchus oleh, yosheves b'zero'a d'Z"A, mekabeles reshimu she-b'chazeh d'Z"A***. Z"A mekabel reshimu shelo. Al yedei tefilah → ***mochin chadashim nichn'sin, reshimu yotz'in b'bechinas tefillin***.

Beginner: **Ois ה — *When dibbur reaches its shoresh-gevuros, one begins to *speak beino l'bein kono b'shalhevas ha-gevuros*; the *chamimus ha-lev* and *doveir emes bi-l'vavo*; the bushah that is *kisesah klimah panai***. ***U-kshe-ma'aleh es ha-dibbur l'shorsho, heinu la-gevuros, u-mas'chil l'daber beino l'bein kono b'shalhevas ha-gevuros*** — *when one raises the dibbur to its shoresh — the gevuros — and *begins to speak between himself and his Maker, in the flame of the gevuros* (this is *hisbodedus* — the Breslov practice of speaking aloud to Hashem in private, with the heart's flame)* — ***u-me'orer es atzmo la-avodas Hashem yisbarach*** — *and arouses himself to avodas Hashem* — ***azai nichnas ohr shoresh shel ha-gevuros, heinu chamimus ha-lev*** — *then the light of the *root of the gevuros* enters — namely, the *chamimus* (warmth/heat) of the heart*. **(Footnote inserted by Rabbeinu)**: ***v'zeh bechinas reshimu she-b'lev Z"A, she-nichnas b'rosh devarcha emes, heinu b'rosh ha-Malchus, k'she-hi yosheves b'zero'a s'mali*** — *and this is the bechina of the reshimu in the heart of Z"A (from Ois ד-suppl), which enters into the *rosh devarcha emes* — namely, into the *rosh of Malchus* — when she sits in the left arm*. **The lev as the seat of the gevuros**: ***ki shoresh ha-gevuros heim ba-lev, kemo she-kasuv 'cham libi b'kirbi b'hagigi'*** (Tehillim 39:4 — 'my heart was hot within me; in my musing the *fire kindled*'); ***v'sham shoresh amiti shel ha-emes shel ha-dibbur, kemo she-kasuv 'v'doveir emes bi-l'vavo'*** (Tehillim 15:2 — 'and one who *speaks emes in his heart*' — the verse from *mi yagur b'ohaleha* / who shall dwell in Your tent). The lev is where the holy emes of dibbur originates; the chamimus-flame of the lev *is* the gevuros-shoresh of dibbur. ***U-mas'chil l'daber b'chamimus she-ba-lev, davar emes she-ba-lev*** — *and he begins to speak with the heart's chamimus, the emes that is in the heart*. ***U-kshe-medaber beino l'bein kono divrei emes she-b'libo, b'his'or'rus b'teshuvah, v'ro'eh p'chisuyo v'gedulas ha-Borei*** — *and when he speaks between himself and his Maker words of his heart's emes, in arousal to teshuvah, and *sees his lowness against the greatness of the Borei* — ***ki ad achshav hishlich chata'av achar k'sefav v'lo iyen ba-hem, v'achshav k'she-yode'a osam, azai nichnas bo bushah gedolah al godel pesha'av, k'neged rav v'shalit ikara v'shursha d'chol al'min*** — *for until now he had cast his sins behind his back and not looked at them, but now when he *knows* them, *great bushah* enters into him, on the magnitude of his transgressions before the great-and-ruling Root-of-all-worlds*. **The bushah is internal, not yet on the face**: ***v'ha-bushah ha-zos adayin einah b'po'al*** — *and this bushah is *not yet in actuality* (visible)* — ***heinu she-ha-bushah hu b'pnimi'us, v'ein misgaleh al panav*** — *the bushah is internal, not visible on the face*; ***kemo she-kasuv 'kisesah klimah panai'*** (Tehillim 69:8 — 'shame has *covered* my face' — read by Rabbeinu: *covered* over, not yet *appeared on*). ***Ki zos ha-bushah hi kodem ha-teshuvah*** — *for this bushah is *prior* to the teshuvah*. **The Bavli analogy**: ***v-zeh yadu'a, ein domeh ben kefar l'ven krach. Kol mah she-mekarev b'yoser el ha-melech, busho gadol*** — *and as is known: a country-villager and a city-dweller cannot be compared. The closer one approaches the king, the greater his bushah (when conscious of an offense)*. ***V-chol mah she-yode'a b'yoser bi-chvod ha-melech, hu bosh yoser me-ha-melech*** — *the more one knows of the king's kavod, the more he is ashamed before him*. ***V'kodem ha-teshuvah, adayin yedi'aso bi-katnus*** — *and prior to teshuvah, his yedi'ah is still in *katnus* (small-mind state); his sins still cloud his sechel and yedi'ah via the *ru'ach shtus* in him* — kemo she-amru (Sotah 3a): ***'ein adam over aveirah ela im ken nichnas bo ru'ach shtus'*** — 'a person does not transgress unless a *spirit of foolishness* enters him.' The teshuvah-bushah, still confined to the inside of the heart at this stage, is the *internal* shoresh-gevuros that has not yet flared up to break through the rishimu of the ru'ach shtus. The next ois (the ohr-tefillin of Moshe) shows the moment when the inner bushah *does* break through to become the visible cosmic *karan ohr panav*. Intermediate: **Ois ה**: K'she-ma'aleh dibbur l'shoresh-gevuros + medabber beino l'bein kono b'shalhevas ha-gevuros (= hisbodedus) → ***ohr shoresh ha-gevuros nichnas = chamimus ha-lev*** (= reshimu b'lev Z"A she-nichnas b'rosh-Malchus). Lev = shoresh gevuros (Teh 39:4 'cham libi'); shoresh emes shel dibbur ('v'doveir emes bi-l'vavo' Teh 15:2). Medaber emes she-b'libo b'teshuvah → ***bushah gedolah al godel pesha'av k'neged ikara d'chol al'min***. **Ein b'po'al adayin** ('kisesah klimah panai' Teh 69:8) — bushah pnimis. Kol ha-mekarev el ha-melech busho gadol; kodem teshuvah, yedi'aso b'katnus me-chamas ru'ach shtus (Sotah 3a 'ein adam over aveirah ela im ken nichnas bo ru'ach shtus').

Beginner: **Ois ו — *Moshe merited the ohr ha-tefillin; *karan ohr panav* = the *keren* of his forehead = tefillin; bushah after aveirah brings forgiveness; the *kotnos ohr* of post-cheit Adam = tefillin***. ***U-Moshe zachah l'ohr ha-tefillin***, kemo she-kasuv ba-Zohar (Hashmatos Bereshis 262, parsing the verse Shemos 33:6 *'va-yisnatzlu Vnei Yisrael es edyam me-har Chorev'*): ***'va-yisnatzlu es edyam' — da tefillin*** — *the *edyam* (the 'ornaments,' the *crowns* given at Sinai per *na'aseh v'nishma*) that Yisrael lost after the cheit ha-egel are the *tefillin*. ***'U-Moshe yikach es ha-ohel'*** (Shemos 33:7) — Rabbeinu reads: ***she-lakach osan ha-oros, mi-leshon 'b'hilo neiro alei roshi'*** (Iyov 29:3 — 'when His lamp shone over my head' — the *hilo neiro = ohr ha-tefillin*; cf. Zohar Bereshis 52b; Ki Tisa 194a — Moshe gathered the lost tefillin-oros that B'nei Yisrael had stripped, into his own *ohel*). ***V'zehu 'ki karan ohr panav'*** (Shemos 34:29 — 'because the skin of his face *had become rays*') — ***al shem keren echas she-haysah lo b'mitzcho*** (Chullin 60a — *the kosher animal that Adam offered had a single keren on its forehead; here Moshe's literal *keren of light* on his forehead*). ***Zeh bechinas tefillin she-hu b'metzach*** — *this is the bechina of tefillin, which sits on the forehead*. ***V'al yedei zeh 'va-yir'u mi-geshes elav,'*** (Shemos 34:30 — 'and they were afraid to approach him') — ***ki he'ir aleihem ha-yirah***, kemo she-kasuv ***'az tavin yiras Hashem'*** (Mishlei 2:5 — 'then you shall understand the *yiras Hashem*'). The bushah that started internal (Ois ה *kisesah klimah panai*) has now flared visibly outward as Moshe's *karan-ohr-panav*; the upper *yirah* radiates from his metzach-tefillin onto the people, who *fear to approach him*. **Berachos 12b — bushah after aveirah brings immediate forgiveness**: ***v'zeh she-amru Chazal: 'ha-over aveirah u-misba'esh bah, mochlin lo miyad'*** — *one who transgresses and is *ashamed* of it, is *immediately forgiven*. ***Ki ha-aveirah machnis ba-adam ru'ach shtus*** (Sotah 3a of Ois ה); ***v'al yedei bushah, machzir ha-mochin*** — *and through the bushah, the mochin are *restored* — kemo she-kasuv 'az tavin yiras Hashem.'* The bushah-mechanism is the *exact reverse* of the ru'ach-shtus mechanism: ru'ach-shtus removes mochin → aveirah; bushah restores mochin → mechilah. **Nedarim 20a — azzus and Sinai**: ***v'zeh she-amru Chazal: 'mi she-yesh bo azzus, b'yadu'a she-lo amdu raglei avosav al Har Sinai'*** — *'one who has *brazenness*, it is known that the feet of his ancestors did not stand on Mount Sinai'*. ***Ki Adam Ha-Rishon pagam b'bechinas tefillin, she-hem bechinas Etz Ha-Chayim***, kemo she-kasuv ***'Hashem aleihem yichyu'*** (Yeshayahu 38:16 — *the verse that Chazal — Menachos 44a — read as referring to tefillin: 'Hashem is upon them — through the tefillin — they live'*). ***V'davak es atzmo b'ilana d'mosa*** — *Adam clung himself to the *Tree of Death* (the Etz Ha-Da'as as the inverse of the Etz Ha-Chayim-tefillin)*. ***V'al yedei zeh 'va-yegaresh oso mi-Gan Eden'*** (Bereshis 3:24); ***ki azzus panim la-Gehinnom*** (Avos 5:24); ***v'kad tav b-tiyuvta, k'siv 'va-ya'as lahem kotnos ohr'*** (Bereshis 3:21 — 'He made for them garments of *ohr*' — read kabbalistically as *ohr* with an *aleph* = *light* rather than the simple-pshat *or* with an *ayin* = *skin*; cf. Tikkunim, Tikkun 69 daf 105a — *the kotnos ohr that Hashem made for Adam after teshuvah are the cosmic tefillin*). **The shor-of-Adam-Ha-Rishon**: ***v'zeh peirush (Chullin 60a): 'shor she-hikriv Adam Ha-Rishon, keren echas haysah lo b'mitzcho'*** — *the gemara that the bull Adam offered (his post-cheit korban) had *one keren on its forehead*. ***Ki al yedei ha-korban, heinu al yedei ha-teshuvah, zachah l'bechinas tefillin, she-hu bechinas k'ron ohr ha-panim*** — *for through the korban — namely through teshuvah — he merited the bechina of tefillin, which is the bechina of *karan ohr ha-panim*. **And Kayin's case — the inverse**: ***v'Kayin she-hayah mi-zuhamas ha-nachash*** (Tikkun 69), ***k'siv beih (Bereshis 4:6) 'lamah naflu panecha'*** — *Kayin who was from the slime of the serpent — of him is written 'why have your *faces fallen*'* — *the inverse of *karan ohr panav*. Moshe's face *karan*; Kayin's face *naflu*. The whole tefillin/bushah/karan-panim mechanism stands or falls on which side of the Adam-Sinai-Moshe inheritance one continues — clinging to the Etz Ha-Chayim of tefillin and bushah, or to the ilana d'mosa of azzus and naflu-panim. Intermediate: **Ois ו**: ***Moshe = ohr ha-tefillin*** (Zohar Hashmatos Ber 262 al Shem 33:6 'va-yisnatzlu es edyam = tefillin'; Shem 33:7 'u-Moshe yikach es ha-ohel' = lakach ha-oros, 'b'hilo neiro alei roshi' Iyov 29:3; Zohar Ber 52b; Ki Tisa 194a). ***Karan ohr panav*** (Shem 34:29) = keren b'mitzcho (Chul 60a) = tefillin b'metzach; he'ir yirah ('az tavin yiras Hashem' Mish 2:5; 'va-yir'u mi-geshes elav' Shem 34:30). **Ber 12b**: 'over aveirah u-misba'esh, mochlin lo miyad' — aveirah machnis ru'ach shtus, bushah machzir mochin. **Ned 20a**: 'mi she-yesh bo azzus, b'yadu'a she-lo amdu raglei avosav al Har Sinai' — Adam pagam b'tefillin/Etz Ha-Chayim ('Hashem aleihem yichyu' Yesh 38:16; Men 44a); k'siv 'va-ya'as lahem kotnos ohr' (Ber 3:21; Tik 69 daf 105a) = tefillin. **Chul 60a 'shor Adam keren b'mitzcho'** = post-teshuvah tefillin. **Kayin** mi-zuhamas ha-nachash 'lamah naflu panecha' (Ber 4:6) = inverse.

Beginner: **Ois ז — *The Mishnah Bechoros 57b: 'erez nafal bi-mkomeinu'; the tzaddik in great deveikus who falls to a lower madreigah; bushah gedolah = bechina of tefillin; the 16 karnos = the *vav-vav* of the Luchos***. ***V'zeh she-siper ha-tana (Bechoros 57b): 'erez nafal bi-mkomeinu, v'avru alav shisha asar karnos al chido'*** — *and this is what the tana (in a *baraisa* embedded in Bechoros 57b) related: 'a *cedar fell in our place*, and *sixteen horns passed over its tip'* (the gemara's image of a great cedar tree felled, and sixteen horns running across its narrow point — the gemara originally cites this in a series of measurements about animal teeth and horns). Rabbeinu reads it as a coded description of a great tzaddik's falling. ***Ki yadu'a she-ha-tzaddik she-oved es Hashem b'deveikus gadol u-v'sechel gadol, k'she-nofeil l'eizeh madreigah pechusah mi-menah*** — *for it is known that the tzaddik who serves Hashem in great deveikus and great sechel, when he falls to a *lower madreigah than that* — ***af al pi she-zos ha-madreigah she-hu achshav bah, gam hi madreigah gedolah l'erech sh'ar ha-tzaddikim*** — *even though this new madreigah he is now in is also a great madreigah relative to other tzaddikim* — ***aval me-chamas she-l'fi erko havi lah n'filah, hu misba'esh b'zeh ha-madreigah, k'ilu chata eizeh cheit*** — *but because relative to *his own erech* it is a *fall*, he is *ashamed* of this madreigah, *as if he had committed some cheit*. ***V'oseh teshuvah al zeh, k'ilu chata*** — *and he does teshuvah for it as if he had sinned*. ***U-va al yedei zeh l'bushah gedolah, heinu bechinas tefillin, bechinas 'az tavin yiras Hashem'*** — *and through this comes to *bushah gedolah* — namely, the bechina of tefillin (Ois ו) — the bechina of 'az tavin yiras Hashem' (Mishlei 2:5)*. ***U-va l'bechinas yedi'ah chadashah v'hakkarah*** — *and comes to a *new yedi'ah* and *recognition* (a higher mochin-state than the one he had before the fall — precisely because the bushah-from-falling triggered the karan-ohr-panav of Ois ו)*. **The Luchos and the 16 karnos**: ***v'ikkar he'aras ha-tefillin ba'im al yedei ha-Luchos*** — *and the principal illumination of the tefillin comes via the Luchos* (the Tablets of the Aseres Ha-Dibros). ***Ka-muva ba-Zohar (Bereshis u-Ki Tisa ha-na"l): 'k'she-amru Yisrael na'aseh v'nishma, zachu l'chagiras zinah ila'ah'*** — *as the Zohar says: when Yisrael said *na'aseh v'nishma* (the cosmic order-reversal at Sinai), they merited *chagiras zinah ila'ah* (the supernal weapon-belt — the original Sinai-tefillin-state)*. ***U-Moshe zachah l'kron ohr ha-panim, me-ohr ha-Luchos*** — *and Moshe merited the karan-ohr-panav from the *light of the Luchos*. ***Ki heim ha-mochin b'atzmam, ki al yedei chiddud ha-sechel ba-Torah, nis'chad'du ha-mochin, v'nis'osef bo hakarah, u-misba'esh b'yoser*** — *for the Luchos *are* the mochin themselves; through *chiddud sechel* in Torah, the mochin sharpen, recognition deepens, and (the tzaddik) becomes more *ashamed* (the bushah of Ois ו-ז intensifies as the mochin sharpen — the closer to the Melech, the greater the bushah, of Ois ה)*. ***V'ha-Luchos heim shoresh ha-Torah, v'nikra'im י"ו al shem aseres ha-dibros*** — *and the Luchos are the shoresh of Torah, and are called *yud-vav (16)* on account of the *Aseres Ha-Dibros* (the *10 commandments* + the structural *6* of the implicit Torah-context — or per the gemara below: *4-by-4 Luchos with 4-by-4 horns = 16*)*. ***V'orchan vav v'rochban vav*** (Bava Basra 14a — *the Luchos were 6 (handbreadths) long and 6 wide* — vav-vav = 16). ***V'ha-tzaddik niqra erez ba-Levanon***, kemo she-kasuv ***'tzaddik ka-tamar yifrach, k-erez ba-Levanon yisgeh'*** (Tehillim 92:13). **The decoded baraisa**: ***v-zeh she-siper ha-tana b'shivcho shel ha-tzaddik, she-hayah tzaddik b'doro, v-nafal bi-mkomeinu*** — *the tana related, in praise of the tzaddik, that he was a tzaddik in his generation, who *fell in our place* (i.e., to the level of the tana's own generation)*. ***Ki b'vadai madreigas ha-tana haysah gam ken gedolah, aval lefi erech ha-tzaddik haysah n'filah*** — *for surely the tana's own madreigah was great, but relative to the tzaddik's, it was a fall (for him)*. ***V''avru,' lashon his'galus***, kemo she-kasuv ***'v'avar Hashem li-negof es Mitzrayim'*** (Shemos 12:23), v'targem Onkelos: ***'v'isglei'*** — *and 'avru' = lashon of his'galus (revelation) — Onkelos's reading of *v'avar Hashem* = *and Hashem revealed Himself*. ***Y"u karnos al chido, heinu al yedei chiddud sichlo, v'chiddush sichlo, she-kibel al yedei ha-Torah, she-niqra'as Y"u ka-na"l*** — *the *16 karnos al chido* = *via the chiddud and chiddush of his sechel*, which he received via Torah called *Y"u* (the Luchos, vav-vav = 16)* — ***nisgaleh kron ohr ha-panim, heinu bushah, bechinas tefillin*** — *the karan-ohr-panav was revealed — namely, *bushah*, the bechina of tefillin*. The baraisa's cryptic image of *erez nafal v'avru alav 16 karnos al chido* decodes precisely as *the great tzaddik fell to our level, and via the chiddud-Luchos-Torah, the karan-ohr-panav of bushah-tefillin was revealed in him* — the closing of the entire arc from Ois ה's internal-bushah through Ois ו's Moshe-tefillin to Ois ז's tana's-praise. Intermediate: **Ois ז (Bech 57b 'erez nafal bi-mkomeinu, v'avru alav 16 karnos al chido')**: Tzaddik b'deveikus gadol nofeil l'madreigah pechusah me-erko (af al pi gedolah l'erech sh'ar ha-tzaddikim) → ***misba'esh k'ilu chata, oseh teshuvah, ba l'bushah gedolah = tefillin*** ('az tavin yiras Hashem' Mish 2:5) → yedi'ah chadashah + hakkarah. **Ikkar he'aras tefillin me-Luchos** (Zohar Ber + Ki Tisa 'na'aseh v'nishma → chagiras zinah ila'ah'); Moshe's karan-ohr me-ohr ha-Luchos = mochin atzmam. Luchos = shoresh Torah = ***Y"u*** (BB 14a 'orchan vav v'rochban vav' = 16). Tzaddik = erez ba-Levanon (Teh 92:13). **Decoded baraisa**: erez = tzaddik; nafal bi-mkomeinu = l'madreigas ha-tana; 'avru = his'galus (Targum Shem 12:23); 16 karnos al chido = via chiddud/chiddush sechel mi-Torah/Y"u → karan ohr panav = bushah = tefillin.

Beginner: **Ois ח (closing peirush of opening pasuk + Yeshayahu 58:13 'im tashiv mi-Shabbos raglecha') — *Shabbos = bushah; raglecha = dibbur; drawing kedushas Shabbos into the chol days dispels the zuhamah; Chagigah 12b on the cosmic *amudim***. ***V'zeh peirush 'im tashiv mi-Shabbos raglecha, asos chafatzecha b'yom kodshi'*** (Yeshayahu 58:13 — 'if you turn back your *foot* from Shabbos, doing your business on My holy day') — Rabbeinu reads each word: ***ki Shabbos, bechinas bushah*** — *Shabbos = the bechina of bushah* (cf. *'ish-shes-b'shes,'* the woman of *bushah* in the Aseres Ha-Dibros' Shabbos-mention; or the kabbalistic *Shabbos = Malchus restored, where the bushah of fallen Malchus is repaired). ***'Raglecha,' ba-techilah tzarich l'sakein ha-dibbur, ha-niqra regel*** — *'your *foot* — first you must rectify the dibbur, which is called *regel* (Ois ד of dibbur=regel)*. ***V'eich tisaken ha-dibbur? 'Asos chafatzecha b'yom kodshi'*** — *and how do you rectify the dibbur? 'doing your business on My holy day'*. ***Ki zuhamas ha-nachash gar'mah she-loshim v'tisha k'lalos*** (Tikkun 64 — *the slime of the serpent caused the 39 cosmic curses*); ***she-loshim v'tisha melachos*** — *the 39 melachos (the 39 categories of work forbidden on Shabbos correspond to the 39 cosmic curses)*. ***V'tzarich kol adam l'hamshich kedushas Shabbos l'kadesh y'mei ha-chol*** — *every person must draw down kedushas Shabbos to *sanctify the weekdays***. **Source — Mekhilta**: ***'zachor es yom ha-Shabbos l'kadsho' — 'zachreihu mei-echad ba-Shabbos'*** — 'remember the Shabbos day to keep it holy — *remember it from Sunday'* (the Mekhilta's kabbalistic reading: the imperative *zachor* applies on every weekday — count toward Shabbos from each day). ***U-l'fi ha-kedushah she-mekadesh y'mei ha-chol, ken nidcheh zuhamas ha-nachash, kotz kol basar, she-hu bechinas ru'ach se'arah*** — *to the precise extent that one sanctifies the weekdays, that is the extent the zuhamah, kotz kol basar, ru'ach se'arah is *pushed away** — ***v'al yedei zeh oleh ha-dibbur*** — *and through that, the dibbur ascends*. **Decoded verse**: ***v'zeh peirush: 'asos chafatzecha' — k'she-atah oseh chafatzecha, heinu bi-y'mei ha-chol; 'b'yom kodshi' — y'dameh k'ilu achshav yom kodshi*** — *and this is the peirush: 'doing your business' — when you do your business on the weekdays; 'on My holy day' — *imagine as if right now is My holy day* (Shabbos)* — ***heinu she-tamshich mi-kedushas Shabbos al y'mei ha-chol, u-sekadshem mi-shloshim v'tisha melachos*** — *meaning: draw from kedushas Shabbos onto the weekdays, and sanctify them from the 39 melachos (= the 39 curses = the cosmic zuhamah-residue)*. The verse encodes the Breslov practice of *bringing Shabbos into the week* — the Friday-night-state held into the marketplace day. **Chagigah 12b — the cosmic amudim**: ***v-zeh (Chagigah 12b): tanya, Rabbi Yose omer, oy lahem la-briyos, ro'im v'einam yod'im mah ro'im. Ha-aretz omeides al amudim*** — *Rabbi Yose said: woe to the creatures who *see and do not know what they see*. The earth stands on *pillars*. ***Heinu Binah, eretz ha-chayim, she-mi-menah totze'os ha-tefillin ka-na"l*** — *namely Binah / eretz ha-chayim, from which the *outflows of the tefillin* come (Ois ד-suppl)*. ***V'ha-tefilah niqra amud, al shem 'va-ya'amod Pinchas'*** (Tehillim 106:30 — 'and Pinchas *stood up* and prayed' — same root *amad / amud*; tefilah is an *amud*). ***V'amudim, bechinas tefilah, al ha-mayim, heinu al ha-lev***, kemo she-kasuv ***'shifchi ka-mayim libech, nochach pnei Hashem'*** (Eichah 2:19 — 'pour out your heart like water before the face of Hashem' — the *mayim* on which the amudim stand are the *lev*). ***U-mayim al ha-harim, zo bechinas Torah***, she-al yadah nis'orer chesed Avraham. ***Ki ha-harim zo Torah, she-hu meromam***, kemo she-kasuv ***'bi melachim yimlochu'*** (Mishlei 8:15 — 'through me [chochmah/Torah] kings rule' — Torah is the *meromam*-elevation that makes kings into kings). ***Gam Avraham niqra har***, kemo she-kasuv ***'ha-harah himaleit'*** (Bereshis 19:17, in the Lot-rescue context; cf. Bereshis Rabbah parshah 50, brought in Rashi: *ha-harah = Avraham*). ***V'harim al ha-ru'ach, heinu ru'ach piv shel ha-Kadosh Baruch Hu, heinu bechinas dibbur*** — *and the harim stand on the *ru'ach* — namely the *ru'ach piv of HKB"H* — the bechina of *dibbur***. ***She-al yedei ha-Toras chesed, nis'aleh ha-dibbur ka-na"l***, kemo she-kasuv ***'shichvi ad ha-boker'*** (Rus 3:13 — closing back to Ois ד's *shichvi ad ha-boker* of the boker-d'Avraham). The cosmic amudim of Chagigah 12b decode upward: lev (mayim) → tefillah (amudim) → Torah-of-chesed (harim) → dibbur (ru'ach) → boker-d'Avraham → tefillin-state. The whole Torah folds back into the *omdos hayu ragleinu bi-she'arayich Yerushalayim* of Ois ד and the Yam-Suf opening verse: *the merkevos Pharaoh* (the entire ru'ach-se'arah / kotz-kol-basar / Mitzri-side complex) *yarah va-yam* — cast into the cosmic *yam-Adnai-Malchus* — by the lev/tefilah/Torah/dibbur ascent, generating the karan-ohr-panav-tefillin of the redeemed davener. Intermediate: **Ois ח (peirush ha-pasuk Yesh 58:13)**: ***'Im tashiv mi-Shabbos raglecha, asos chafatzecha b'yom kodshi'***. **Shabbos = bushah**; **raglecha = dibbur** (regel); **'asos chafatzecha b'yom kodshi'** = bi-y'mei ha-chol y'dameh k'ilu yom kodshi → mamshich kedushas Shabbos l'kadesh y'mei ha-chol → docheh ***zuhamas ha-nachash = 39 k'lalos = 39 melachos*** (Tik 64) → oleh ha-dibbur. Mekhilta 'zachreihu mei-echad ba-Shabbos.' **Chag 12b**: 'ha-aretz omeides al amudim' = Binah/eretz ha-chayim (sham totze'os tefillin); amudim = tefilah ('va-ya'amod Pinchas' Teh 106:30); al ha-mayim = al ha-lev ('shifchi ka-mayim libech' Eichah 2:19); mayim al harim = Torah ('bi melachim yimlochu' Mish 8:15) + Avraham (har, Ber 19:17 + Rashi); harim al ha-ru'ach = ru'ach piv = dibbur. Toras chesed → dibbur oleh ('shichvi ad ha-boker' Rus 3:13).

Beginner: **Ois ט (Reb Nosson editorial closer) — *This Torah is sod kavanos tefillin; Rabbeinu's list of multiple Torahs all keyed to kavanos tefillin***. ***Zos ha-Torah hi sod kavanos tefillin, ka-mevu'ar sham b'soch divrei ha-Torah ha-zos*** — *this Torah is the sod of the kavanos of tefillin, as is explained throughout this very Torah's text*. ***V'cha-nirsham min ha-tzad b'haga'ah, eich kol kavanos tefillin k'lulin sham*** — *and as is noted in the marginal *haga'ah* (the editorial gloss), all of the kavanos tefillin are encoded here*. ***V'ha-devarim muvanim la-maskilim, va-adayin tzrichim be'ur rachav l'va'er ha-davar heitev*** — *and the matters are understood by *maskilim* (initiates), but they still require a wide explanation to fully clarify*. ***V'im yihyeh Elokim imadi, yisba'er ha-davar b'makom acher b'ezras Hashem yisbarach*** — *and if Hashem is with me, the matter will be explained elsewhere with His help* (the explication was never given in writing in our extant Likutei Moharan). **The cycle of multi-Torah kavanos-tefillin teachings**: ***V'da, she-shamati mi-piv ha-kadosh, she-chashav kamah v'chamah Toros, v'amar she-kulam heim sod kavanos tefillin*** — *and know that I (Reb Nosson) heard from his (Rabbeinu's) holy mouth that he listed *several Torahs* and said: *all of them are sod kavanos tefillin*. ***De-haynu*** (the list): (i) ***ha-Torah 'BaChatzotzros v'kol shofar'*** (T5); (ii) ***'V-Anochi Hashem Elokecha'*** (T4); (iii) ***'Kra es Yehoshua'*** (T6); (iv) ***v'ha-Torah 'mi ha-ish he-chafetz chayim'*** (T33); (v) ***'V-atem tih'yu li mamleches kohanim'*** (presumably T49 or similar); (vi) ***'Ashrei ha-am, zarka'*** (T35 — *the very Torah we just unfolded as 'Ashrei ha-am yod'ei teru'ah, sheini'*; here Reb Nosson links T35 to the kavanos-tefillin cycle); (vii) ***v'ha-Torah ha-zos 'merkevos Pharaoh'*** (T38, the present Torah). ***V'od kamah v'chamah Toros gedolos she-eini zocher atah l'farsam, v'amar she-kulam heim sod kavanos tefillin*** — *and several more great Torahs that I do not now remember to specify; and he said all of them are sod kavanos tefillin*. ***Ashrei ha-zocheh l'hasigam*** — *happy is the one who merits to grasp them*. The closing note tells the learner that T38 is one of (at least) seven interlinked Torahs in Likutei Moharan, all of which articulate the same sod-kavanos-tefillin from different angles: T4 (Anochi), T5 (BaChatzotzros), T6 (Kra es Yehoshua), T33 (Mi ha-ish), T35 (Ashrei ha-am), T38 (Merkevos Pharaoh), and probably T49 (V-atem tih'yu li). The seven-Torah cycle is the systematic Breslov *Sha'ar Ha-Kavanos-Tefillin*; T38 is one entry in that constellation, not a stand-alone work. Intermediate: **Ois ט (R"N closer)**: ***Zos ha-Torah hi sod kavanos tefillin***, k'lulin ba-haga'ah min ha-tzad. R"N: shamati mi-piv ha-kadosh she-chashav kamah Toros, kulam ***sod kavanos tefillin***: (i) T5 'BaChatzotzros v'kol shofar'; (ii) T4 'V-Anochi Hashem Elokecha'; (iii) T6 'Kra es Yehoshua'; (iv) T33 'Mi ha-ish he-chafetz chayim'; (v) T49(?) 'V-atem tih'yu li mamleches kohanim'; (vi) T35 'Ashrei ha-am zarka'; (vii) T38 'Merkevos Pharaoh'. V'od. Ashrei ha-zocheh l'hasigam.