Running Commentary on Torah 4 — Anokhi Hashem Elokeikha

Beginner: Torah 4 opens: **"In the language of our Rebbe, his memory for blessing"** — Reb Nosson is telling us that what follows is recorded directly in Rabbeinu's own words, not a summary. This matters: the Rebbe is about to unfold a tightly-woven teaching on why a person can't yet say 'everything is for the good,' and what three concrete actions — seeing the tzaddik, giving tzedakah, and viduy devarim — actually fix. Pay attention to every phrase; in this Torah nothing is ornamental. Intermediate: Torah 4 opens: **"In the language of our Rebbe, his memory for blessing."** Reb Nosson flags: what follows is recorded in Rabbeinu's own words. The Rebbe is about to unfold a tightly-woven teaching on why a person cannot yet say 'everything is for the good' and what three concrete actions fix this — seeing the tzaddik, giving tzedakah, viduy devarim. Every phrase is load-bearing.

Beginner: The verse on which the entire Torah hangs: **"Anokhi Hashem Elokeikha asher hotzeisicha me'eretz Mitzrayim mibeis avadim"** — 'I am Hashem your God, who brought you out from the land of Egypt, from the house of bondsmen' (Shemos 20:2). Every phrase of this verse will reappear below. **Hashem** (the Tetragrammaton, rachamim) and **Elokeikha** (the name of din, judgment) will become the famous pair that must be unified. **Eretz Mitzrayim** will be every exile that 'narrows' Israel (Mitzrayim → meitzarim, constrictions). **Beis avadim** will be the four elements that enslave a person through his bad middos. Watch how the Rebbe unpacks each word. Intermediate: The verse that the Torah will elucidate: **"Anokhi Hashem Elokeikha asher hotzeisicha me'eretz Mitzrayim mibeis avadim"** (Shemos 20:2). Every phrase will reappear: **Hashem** (rachamim) + **Elokeikha** (din) as the pair to be unified; **eretz Mitzrayim** as every exile that narrows (Mitzrayim → meitzarim); **beis avadim** as the four elements enslaving a person through his middos.

Beginner: The first teaching — and it's not a platitude. **"When a man knows that all his occurrences are for his good — this aspect is from the aspect of the world to come."** The Rebbe doesn't say 'it's a nice feeling' or 'it helps with stress.' He says this level of knowing is literally a taste of **olam haba** already in this world. The source: **"BaHashem ahallel davar, bElokim ahallel davar"** (Tehillim 56:11) — 'In Hashem I will praise a word, in Elokim I will praise a word' (see Berachos 60b). The double phrasing is the whole point: praising **Hashem** (when things are good) and praising **Elokim** (when things look bad) — both as praise. The Gemara (Pesachim 50a) asks on the verse **"On that day Hashem will be one and His name one"** (Zechariah 14:9): *"And now is He not one?!"* Answer: now we say two brachos — 'haTov ve'haMeitiv' on good, 'Dayan ha'emes' on bad. Leasid-lavo it will all be 'haTov ve'haMeitiv.' The one who already tastes this is already living from olam haba. Intermediate: First teaching: **"When a man knows that all his occurrences are for his good — this is from the aspect of olam haba."** Source: **"BaHashem ahallel davar, bElokim ahallel davar"** (Tehillim 56:11) — praising both the rachamim-Name and the din-Name as praise (Berachos 60b). The Gemara on **"Bayom hahu yihyeh Hashem echad u'shemo echad"** (Zech 14:9) asks: 'and now isn't He one?!' Answer: today two brachos — haTov ve'haMeitiv and Dayan ha'emes; leasid all will be haTov ve'haMeitiv (Pesachim 50a). Tasting this already is already olam haba.

Beginner: But — says the Rebbe — this level can't be reached directly. **"This aspect cannot be attained except by raising **Malchus d'kedusha** (the Kingship of holiness) out of its exile from among the idolaters."** Why? Because right now **"the kingship and dominion belong to the idolaters,"** and their avodah-zarah is called by the name **Elokim** — **"for they suck from the aspect of Malchus, which is called Elokim, as it is written: **'Elokim malki mikedem'** (Tehillim 74:12)."** The Shechina/Malchus is called by the name **Elokim** (the dimension of din, boundary, rulership). When the nations wield the real kingship in this world, the name Elokim is 'captured.' And if Elokim feels like it belongs to them, then when hard things happen to us — that feel like din — we can't connect them back to Hashem's oneness. That's why raising Malchus is the gate. When it's raised, then: **"Ki melech kol ha'aretz Elokim"** (Tehillim 47:8) — Elokim is revealed as the King of all the earth, ours and theirs alike. Intermediate: But first step is impossible directly: **"This cannot be attained except by raising **Malchus d'kedusha** from its exile among the idolaters."** Now **"the kingship is to the idolaters"** — their a'z is called **Elokim** because **"they suck from the aspect of Malchus called Elokim, as it is written 'Elokim malki mikedem' (Tehillim 74:12)."** When Elokim is 'captured' by the nations, we can't reconnect din-events to His oneness. Raising Malchus → **"Ki melech kol ha'aretz Elokim"** (Tehillim 47:8).

Beginner: How does a person actually raise Malchus? **"Only through **viduy devarim** (verbal confession) before a **talmid chacham** — by this he repairs and raises the aspect of Malchus to its root."** The Rebbe reads this directly from a pasuk: **"Kechu imachem devarim veshuvu el Hashem"** (Hoshea 14:3) — 'Take with you words and return to Hashem.' Every word is code. **"Kechu imachem devarim"** — this is viduy devarim, which the Rebbe already called **"davar echad l'dor"** (one leader for the generation, Sanhedrin 8a), i.e., Malchus. **"Davar"** — the Rebbe notes — is lashon of **manhig u'moshel** (leader and ruler). **"Veshuvu el Hashem"** — they repair and raise these **devarim** (which are Malchus/Elokim) up to **Hashem** (rachamim). Confession isn't emotional venting; it's literally lifting captive letters — the words of a person's sins — out of exile and returning them to their source in Hashem's Name of mercy. Intermediate: The concrete action: **"Viduy devarim before a talmid chacham — by this he raises Malchus to its root."** Pasuk: **"Kechu imachem devarim veshuvu el Hashem"** (Hoshea 14:3). **"Kechu devarim"** = viduy devarim = Malchus ("davar echad l'dor," Sanhedrin 8a). **"Davar"** = *manhig u'moshel*. **"Veshuvu el Hashem"** = raising these devarim (Malchus/Elokim) back to **Hashem** (rachamim). Confession = lifting captive letters.

Beginner: **ד. "And when he knows all this — it is called *yedi'ah sheleimah* (complete knowledge)"** — this is the climax of the opening mehalech. **"For the root of *da'as* is the *achdus* (unity) of *chesed* and *gevurah* (as brought in the writings of the Arizal)"** — da'as in kabbalah is not information; it is the *capacity* to hold together two opposite forces (rachamim and din) without letting either collapse the other. **"This is what is called da'as — *she'lo yechaleik bein chesed l'din* — that he not divide between chesed and din, but shall bless on all of it *'ha'tov v'ha'meitiv'*"** — the benchmark of true da'as is the blessing *'ha'Tov v'ha'Meitiv'* on *everything that happens* — both pleasant and harsh — recognizing that *both* come from the same loving source. **"And this is what is called (Zechariah 14:9): 'ה' אֶחָד וּשְׁמוֹ אֶחָד'"** — "Hashem is One and His Name is One." **"As our Sages said: in the time to come [l'asid la'vo], there will be *achdus gemurah* (complete unity), that it shall be entirely *ha'tov v'ha'meitiv*"** (Pesachim 50a: *olam ha'zeh* blesses *ha'tov v'ha'meitiv* and *dayan ha'emes*; l'asid la'vo — only *ha'tov v'ha'meitiv*, since everything is revealed as tov). **"*'Hashem'* — that is One [echad = rachamim]; *'u'shemo'* — this is the aspect of *Elokim* = *Malchus*"** — the Name *Hashem* (YHVH) = rachamim; the *shem* (Name) = Elokim-Malchus-din. Both are declared *echad*. **"As it is written (Shmuel II 8:13): 'וַיַּעַשׂ דָּוִד שֵׁם'"** — "and David made a *shem*" — David built the dimension-of-Name = Malchus-Elokim. **"*Echad* in gematria = *ahavah*"** — אֶחָד = 13, אַהֲבָה = 13. When rachamim and din become one, the experience is *ahavah*. **"Meaning: both *Hashem* — which is rachamim — and *His Name* — which is the aspect of *Elokim*, the aspect of *din* — *kulam l'tovascha, mei'chamas ahavah* — all of them are for your good, because of the love that the Holy One, blessed be He, loves you"** — even the *din*-events in your life are *ahavah*-events. You are *personally loved*, and that is why everything is in fact *ha'tov v'ha'meitiv*. **"As it is written (Mishlei 3:12): 'אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ'"** — "the one whom Hashem loves, He rebukes." The tochachah *is* the love. **"And it is written (Amos 3:2): 'רַק אֶתְכֶם יָדַעְתִּי מִכֹּל מִשְׁפְּחוֹת הָאֲדָמָה, עַל כֵּן אֶפְקוֹד עֲלֵיכֶם עֲוֹנוֹתֵיכֶם'"** — "only you have I known from all the families of the earth; therefore I will visit your iniquities upon you." The pasuk is shocking on p'shat — "*because* I love you, *therefore* I punish" — but it is precisely Rabbeinu's point: the pekudah-of-avonos is the *ahavah-mechanism*, not a contradiction to it. This is *yedi'ah sheleimah*. Intermediate: **ד. "Yedi'ah sheleimah — the root of da'as is achdus chesed+gevurah (Arizal)"**. • Benchmark: bless *ha'tov v'ha'meitiv* on **all** events (both tov and seeming ra) — don't divide chesed from din. • **Zechariah 14:9** "ה' אחד ושמו אחד" — l'asid la'vo, total achdus = entirely ha'tov v'ha'meitiv (Pesachim 50a). • *Hashem*=rachamim-echad; *u'shemo*=Elokim=Malchus-din — both *echad*. • **Shmuel II 8:13** "וַיַּעַשׂ דָּוִד שֵׁם" — David built shem=Malchus. • *Echad*=13=*ahavah* — when rachamim+din merge, the experience is *ahavah*. • Punchline: all events — even din — *kulam l'tovascha mei'chamas ahavah* (HKB"H loves you). • **Mishlei 3:12** "את אשר יאהב ה' יוכיח"; **Amos 3:2** "רק אתכם ידעתי... על כן אפקוד עליכם עוונותיכם" — pekudah=ahavah-mechanism.

Beginner: **ה. "And the iniquities of a man are on his bones, as it is written (Yechezkel 32:27): 'וַתְּהִי עֲוֹנוֹתָם חֲקוּקָה עַל עַצְמוֹתָם'"** — "and their iniquities were engraved on their bones." Sin doesn't float in the air; it *engraves itself into the bones* of the person. **"And every aveirah has a *tziruf osiyos* (letter-combination), and when one transgressed a given aveirah, then a *tziruf ra* (bad combination) is engraved on his bones"** — each mitzvah/aveirah has its own specific holy letter-combination (the letters of the commandment itself); when one violates the mitzvah, those letters are *rearranged into a corrupt configuration* and *carved into his bones*. **"And through this he inserts the aspect of the *dibbur* (speech) of this *lav* that he violated into the *tumah*"** — the sin's deeper damage is: it *captures the holy Malchus-dibbur* of the prohibition and hands it to the impure side. **"Meaning he inserts the aspect of Malchus — which is the aspect of *davar echad la'dor* (one speech-utterance per generation, Sanhedrin 8a) — into the midst of the *akum*, and gives them dominion"** — the sin-act transfers sovereignty itself to the Esav-side. **"For example, if he transgressed the *dibbur* of the *lav* 'לֹא יִהְיֶה לְךָ' (Shemos 20:3) — then he *destroys the good tziruf of the dibbur* and *builds a tziruf ra*, and this tziruf is engraved on his bones and takes revenge upon him"** — the letters of *'lo yihyeh lecha'* get rearranged into a destructive configuration and actively *take vengeance* on the sinner's own bones. **"As it is written (Yirmiyahu 5:25): 'עֲוֹנוֹתֵיכֶם הִטּוּ אֵלֶּה'"** — "your iniquities have turned [the rains] away from these [good things]." **"And it is written (Tehillim 34:22): 'תְּמוֹתֵת רָשָׁע רָעָה'"** — "evil shall slay the wicked" — the *very evil of the aveirah itself* kills him. **"And through *viduy devarim* — the *osiyos* engraved upon them come out of his bones, and from them is made the *dibbur* of the *viduy*"** — this is Rabbeinu's chiddush about how confession works mechanically: when you *speak out* the sin in viduy-devarim, the very bad-configuration engraved in your bones is *pulled out* letter-by-letter and *reassembled into the mouth's speech of confession*. **"For speech comes out from his bones, as it is written (Tehillim 35:10): 'כָּל עַצְמוֹתַי תֹּאמַרְנָה'"** — "all my bones shall say." Speech literally exits through the bones. So viduy = *bone-engraved letters → mouth-speech*. **"And he destroys the *binyan* and the *tziruf ra*, and builds from them *Malchus d'kedushah*"** — the same letters that were rearranged for evil are now reassembled, via the spoken viduy, into holy Malchus. **"And this is what our Sages, may their memory be a blessing, said (Sotah 7b): 'At the time when Yisrael walked in the wilderness, the bones of Yehudah were rolling [mis'galgelin] — until Moshe said 'שְׁמַע ה' קוֹל יְהוּדָה' (Devarim 33:7).'"** — Sotah 7b: Yehudah (who had said *'tzadka mi'meni'* admitting his sin with Tamar) had his bones rolling-unsettled-in-his coffin throughout the 40 years of midbar-travel. Only when Moshe Rabbeinu invoked *'shema Hashem kol Yehudah'* did the bones settle. **"That Moshe asked the Holy One, blessed be He, that He remember the *viduy* that Yehudah confessed, and so it happened"** — the gemara's explanation: the *gilgul* stopped only when the viduy was *re-activated* through Moshe's intervention. **"And specifically his *bones* were rolling — based on: 'וַתְּהִי עֲוֹנוֹתָם חֲקוּקָה עַל עַצְמוֹתָם' — and through the *viduy* they were rectified, and each one ascended to its place"** — the rolling-bones image confirms Rabbeinu's theory exactly: sin-letters sit on *bones*, and *viduy* dis-engraves them *letter by letter* so each returns to its place. **"And Yehudah is the aspect of Malchus, a hint that the aspect of Malchus is rectified through viduy devarim"** — Yehudah=malchus (Bereishis 49:10); the entire king-dynasty is rectified via viduy. **"And this was done through Moshe — that Moshe remembered the viduy — for such is needed, that the viduy shall be *before a talmid chacham*, and every talmid chacham is the aspect of Moshe, as they said (Shabbos 101b): 'Moshe, *shapir ka'amart*'"** — the gemara in Shabbos addresses any talmid chacham with the title *Moshe*. Every talmid chacham = Moshe-bechinah. **"And by Moshe remembering the viduy, it was *as if* Yehudah had confessed now before Moshe — and through this *Malchus was rectified and the tziruf ra engraved on his bones was destroyed*"** — the final mechanism: viduy must be *before a talmid chacham*; the talmid chacham's *Moshe-bechinah* is what pulls the bone-engraved letters out. Intermediate: **ה. Viduy devarim mechanism — bone-engraving and its reversal**. • **Yech 32:27** "ותהי עונותם חקוקה על עצמותם" — sin engraves on bones. • Every aveirah = specific *tziruf osiyos*; violation = holy letters rearranged into *tziruf ra* engraved on bones → transfers Malchus-dibbur (davar echad la'dor, Sanh 8a) to akum. • Example: violate *'לא יהיה לך'* (Shem 20:3) → good tziruf destroyed, tziruf ra built, engraved → *takes vengeance*: **Yir 5:25** "עונותיכם הטו אלה"; **Teh 34:22** "תמותת רשע רעה". • Viduy devarim: osiyos exit bones → reassembled as speech of viduy (**Teh 35:10** כל עצמותי תאמרנה) → binyan-ra destroyed → Malchus d'kedushah rebuilt. • **Sotah 7b**: Yehudah's bones *mis'galgelin* 40 years in midbar until Moshe said **Dev 33:7** "שמע ה' קול יהודה" — Moshe re-invoked Yehudah's viduy. • Bones-rolling proves the mechanism: sin-letters on bones, viduy dis-engraves them. • Yehudah=Malchus (Ber 49:10) → Malchus rectified via viduy devarim. • Viduy must be before talmid chacham (=Moshe-bechinah, **Shabbos 101b** 'Moshe shapir ka'amart').

Beginner: **ו. "And this is the aspect of *returning Malchus to its root* — for the root of Malchus is *esh* (fire)"** — Rabbeinu now explains *why* viduy-before-a-talmid-chacham is the specific mechanism. Malchus has a *root*, and its root is fire. **"As our Sages said (Sanhedrin 101b): 'Why did Nevat err? Because he saw fire coming out of his amah'"** — Yeravam ben Nevat's father Nevat saw a fire coming out from his own organ; Nevat interpreted this correctly as a sign that kingship-Malchus was in his lineage, but erred by concluding he himself should seize it rather than his son. The core perception was right: *Malchus-fire is rooted in fire*. **"And the Torah is called fire — from there Malchus comes — as it is written (Yirmiyahu 23:29): 'הֲלוֹא כֹה דְבָרִי כָּאֵשׁ'"** — "Is not My word like fire?" **"And it is written (Mishlei 8:15): 'בִּי מְלָכִים יִמְלֹכוּ'"** — "through Me [Torah, speaking] *kings reign*" — Torah is literally the *source-of-Malchus*; therefore Torah-fire is the only fire capable of purifying Malchus-on-bones. **"And the essence of Torah is the *talmidei chachamim*, as our Sages said (Makkos 22b): 'How foolish are those who *stand up* before a Sefer Torah but *do not stand up* before a *tzurba mi'derabbanan*!'"** — the gemara famously rebukes the crowd that venerates the *object* of Torah (the scroll) while ignoring the *living talmid chacham* who is Torah's *breathing embodiment*. The *living fire* of Torah is in the talmid chacham. **"And this is (Bamidbar 31:23): 'כֹּל דָּבָר אֲשֶׁר יָבוֹא בָאֵשׁ, תַּעֲבִירוּ בָאֵשׁ'"** — "every *davar* that came through fire, you shall pass through fire." The p'shat is about kashering the Midianite vessels; Rabbeinu decodes it: **"*Davar* — this is the aspect of Malchus that was drawn into the *tumah*, into the *chamimus ha'yetzer* (heat of the inclination), like (Kiddushin 81a) 'נוּרָא בֵּי עַמְרָם' (fire in the house of Amram)"** — Rav Amram's famous encounter where he felt the heat of ta'avah and cried *nura bei Amram* ("fire in Amram's house!"). The *heat-of-yetzer* is a fallen Malchus-fire. **"'*ta'aviru ba'esh*' — its rectification is through fire — meaning *viduy devarim before a talmid chacham* as mentioned above"** — the fallen Malchus-fire (ta'avah-heat) is purified by a *different* fire: the Torah-fire of the talmid chacham, activated by the sinner's own viduy-devarim-speech before him. **"And this is the *leshon 'aveirah'* — that the *tziruf* of the *aveirah* passes through his bones, *me'eiver el eiver* (from side to side)"** — the word *aveirah* (עֲבֵרָה) itself is from *eiver* (עֵבֶר, side/transversal) — the sin literally *crosses over* the bones from one side to the other, corrupting the whole skeletal configuration. **"And *mitzvah* — a language of *hischabrus* (joining/connection) — when he does *chavilos chavilos* (bundles upon bundles) of mitzvos (Vayikra Rabbah 21)"** — *mitzvah* (מִצְוָה) shares the root with *tzavta* = joining; doing mitzvos *bundles-and-joins* things. **"Then *the shattered bones are joined together*, as it is written (Tehillim 34:21): 'שֹׁמֵר כָּל עַצְמוֹתָיו'"** — "He guards all his bones" — the shattered-by-aveirah bones are *rejoined* by mitzvah-bundles. Intermediate: **ו. Returning Malchus to its root (=fire); aveirah-crosses-bones / mitzvah-joins-bones**. • Root of Malchus = fire: **Sanh 101b** on Nevat seeing fire from his amah (= seeing Malchus-root, erred on the identification). • Torah = fire (**Yir 23:29** "הלוא כה דברי כאש") = source of Malchus (**Mishlei 8:15** "בי מלכים ימלכו"). • Essence of Torah = talmidei chachamim (**Makkos 22b** 'kama tipsha'ei de'kaima'… kama sefer Torah v'lo kaima kama tzurba mi'derabbanan'). • **Bamidbar 31:23** "כל דבר אשר יבוא באש תעבירו באש": *davar*=Malchus drawn into tumah / chamimus ha'yetzer (=**Kidd 81a** 'נורא בי עמרם'); *ta'aviru ba'esh*=tikkun via fire=viduy devarim before talmid chacham. • *aveirah*=*eiver*=tziruf passes me'eiver el eiver through bones. • *mitzvah*=hischabrus; chavilos-chavilos shel mitzvos (**VR 21**) → shattered bones joined: **Teh 34:21** "שומר כל עצמותיו".

Beginner: A beautiful application: **"'חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת' — 'the wrath of a king is messengers of death' (Mishlei 16:14)"** — when Hashem is 'angry' it is on account of the Malchus that a person has lowered by his iniquities. The verse continues: **"וְאִישׁ חָכָם יְכַפְּרֶנָּה"** — *and a wise man will atone it.* The **"ish chacham"** is the **talmid chacham, the aspect of Moshe** — **"וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד"** (Bamidbar 12:3) — the tzaddik-of-the-generation who **makes himself like leftovers** (*she'arim*). Proof: **"וְעֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית"** — 'He passes over iniquity for the remnant' (Michah 7:18) — the Rebbe reads *li'she'eris* as 'for him who makes himself like leftovers' (Rosh Hashanah 17a-b). The anavah of the tzaddik is the mechanism: because he makes himself nothing, the pesha passes through him and is annulled. **"Found: when he comes before the talmid chacham and brings all his combinations before the talmid chacham — and the talmid chacham is the aspect of Moshe who makes himself like leftovers — he atones for him."** Such a talmid chacham is called **"ish chacham"** (Iyov 28:12: **"וְהַחָכְמָה מֵאַיִן תִּמָּצֵא"** — chochmah is found in *ayin*; see Sotah 21b). **"And for this reason, when Moshe prayed over the sin of the Golden Calf, he said (Shemos 32:32): 'אִם תִּשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא' — 'If You will forgive their sin; but if not, blot me out.'"** The Rebbe now enters Moshe's psychology. **"For it is impossible that some gadlus (arrogance) should not come to a person when he hears himself being praised — and all the more so when the great King Himself praises and glorifies him."** Human nature: even one compliment inflates you; being publicly praised by Hashem is overwhelming. **"But one needs for this the nullification of all his sensations and physicality. Then a person can hear his own praise without any gadlus coming to him — like Moshe Rabbeinu, who saw written in the Torah: 'וַיְדַבֵּר ה' אֶל מֹשֶׁה,' 'וַיֹּאמֶר ה' אֶל מֹשֶׁה' — and Israel read in the Torah every day Moshe's praise, and he himself narrated his praises to them, and Moshe had no hispa'arus (pride) or gadlus from it at all, as it says: 'וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד.'"** The miracle of Moshe's level: he was the author of his own book of praise and unmoved by it. **"And certainly through his anavus, Moshe had the power to atone for the sin of the Calf, as it says: 'וְאִישׁ חָכָם יְכַפְּרֶנָּה.'"** **"And this is what Moshe claimed: 'וְאִם אַיִן' — meaning 'If You do not lift their sin' — by this You are showing that I do not have enough anavah that I can atone for them for the sin of the Calf. Therefore my request is — 'מְחֵנִי נָא' — blot me out, so that I should not stumble into gadlus, which I see and hear at every moment, the narration of my name and my praise in the Torah."** A stunning read of Moshe's plea: he wasn't offering himself as a sacrifice in generic solidarity — he was saying *if I lack the anavah to save them, then I lack the anavah to survive the praise, and the only safe outcome for me is erasure.* **"For who could stand in this — to hear the telling of his praise and not become arrogant — if not one of great humility? And if I am humble, then You must forgive their sin, as it is written: 'וְעֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית.'"** The binding of the two possibilities: either Moshe's anavah is great enough — then the kaparah must work; or it isn't — then he must be erased. There is no third option. Intermediate: Chemas melech mal'achei maves (Mishlei 16:14) — chemaso shel HKB"H bishvil ha'Malchus she'hishpil al yedei avonosav. "V'ish chacham yekapperenah" = talmid chacham, bechinas Moshe ha'meisim atzmo k'she'arim ("v'over al pesha li'she'eris" Mich 7:18; RH 17a-b). Nimtza: k'she'ba lifnei ha'talmid chacham u'motzi kol tziru'fav lefanav, v'ha'talmid chacham=Moshe=she'arim, yesh ko'ach l'talmid chacham l'kapper ("v'hachochmah me'ayin timatzei" Iyov 28:12; Sotah 21b). U'b'shvil zeh, k'she'hispallel Moshe al chet ha'egel amar: **"Im tisa chatasam, v'im ayin mecheini na"** (Shem 32:32). Ki min ha'nimna she'lo yavo l'adam eizeh gadlus k'she'shomei'a she'mesapr'in shivcho — kal she'kein k'she'melech gadol meshabe'ach u'mefa'er oso. Aval tzarich l'zeh **bitul kol hargashosav v'chumriyusav** — az yachol ha'adam lishmo'a shivcho v'lo yavo lo shum gadlus, k'mo Moshe Rabbeinu she'ra'ah kasuv ba'Torah "va'yedabber Hashem el Moshe," "va'yomer Hashem el Moshe," v'Yisrael kor'in b'chol yom ba'Torah shivcho shel Moshe, v'hu b'atzmo mesapper lahem shvachav — v'lo hayah l'Moshe shum hispa'arus v'gadlus mi'zeh, k'mo she'kasuv: "v'ha'ish Moshe anav me'od." U'vadai al yedei anvatanuso, hayah ko'ach b'yad Moshe l'kapper avon ha'egel. V'zeh she'ta'an Moshe: "v'im ayin" — heino "im lo tisa chatasam," ba'zeh ata mar'eh she'ein li kol kach anavah she'uchal l'kapper lahem avon ha'egel, u'vachen bakashasi — "mecheini na," kedei she'lo ekashel b'gadlus, she'ani ro'eh v'shomei'a b'chol et sippur sh'mi v'shivchi ba'Torah, ki mi yachol la'amod b'zeh she'yishma sippur shivcho v'lo yisga'eh, im lo anav gadol. V'im ani anav, tzarich lecha she'tisa chatasam, k'mo she'kasuv: "v'over al pesha li'she'eris."

Beginner: The Rebbe closes the section with a royal proof-text: **"Vayehi biyeshurun melech"** — 'And He became king in Yeshurun' (Devarim 33:5). The Rebbe adds a parenthesis pointing to Midrash Rabbah (Beha'alos'cha) where Hashem tells Moshe **"I have made you king,"** and to Targum Yonasan, Tikunei Zohar 15, and Zohar Kedoshim 83. The point: the 'king in Yeshurun' is Moshe — i.e., the tzaddik — and through him **"Malchus rises to its root."** Proof-text for the result: **"Va'anavim yir'shu aretz"** — 'the humble shall inherit the earth' (Tehillim 37:11). *Aretz*, says the Rebbe, is **dina d'malchusa** (judgment of the kingdom) — as in **"v'aretz miskomemah lo"** (Iyov 20:27). The inheritance of the humble *is* Malchus itself: through the tzaddik's anavus, the whole dimension of din is lifted and becomes the possession of the humble tzaddik instead of the husks. Intermediate: Closing proof-text: **"Vayehi biyeshurun melech"** (Dev' 33:5) — 'king in Yeshurun' = Moshe/tzaddik (Midrash Rabbah Beha'alos'cha, Targum Yonasan, Tikunei Zohar 15, Zohar Kedoshim 83). Through him **"Malchus rises to its root."** And **"va'anavim yir'shu aretz"** (Tehillim 37:11) — *aretz* = **dina d'malchusa** ("v'aretz miskomemah lo," Iyov 20:27). The humble tzaddik inherits Malchus itself.

Beginner: Now comes the dramatic core-parable. **"This is what Chazal said (Sotah 21a): a parable to one who was walking on the way **'b'ishon laylah va'afelah'** — in the pitch-black darkness of night, fearing the thorns, the pits, the wild animals, the robbers — and doesn't know which way he is walking..."** The Rebbe interrupts the quotation here. This is the parable that the Gemara itself brings for the relationship between Torah and mitzvos — Torah saves always, mitzvah saves only in the moment (Sotah 21a). But the Rebbe is about to read it in a specific way: the night-walker is **every Jew** who is surrounded by the dangers of his own bad middos. The path, the thorns, the pits, the wild animals, the robbers — each will be decoded in the coming lines. Keep this vivid image in mind: you, walking in the dark, not knowing which way is right. Intermediate: The core parable (Sotah 21a): **"a man walking b'ishon laylah va'afelah — fearing thorns, pits, wild beasts, robbers — and doesn't know which way he is walking."** The Rebbe will decode: the night-walker = every Jew surrounded by his own bad middos; each obstacle (thorns, pits, beast, robbers) will be mapped to one of the four elements.

Beginner: The Rebbe unpacks the mashal with precision. **"For it is known that all bad middos and their offspring are drawn from the four elements — from the four humors — as brought in Mishnas Chassidim."** Four elements: **domem** (inanimate/earth), **tzomeach** (vegetative/water), **chai** (animal/air), **medaber** (speaking/fire). Each produces its own bad middah: **"Atzvus (sadness) and its offspring are drawn from domem; ta'avos ra'os (bad lusts) and their offspring from tzomeach; devarim beteilim (idle talk) and their offspring from chai; ga'avah (pride) and its offspring from medaber."** Notice the elegant symmetry: pride (medaber) is the 'highest' faculty corrupted; sadness (domem) is the 'lowest' faculty drained. Then the practical pivot: **"one who wants to go in the way of kedushah must break all bad middos, and recount them before the talmid chacham — this is viduy devarim — and the talmid chacham will explain and clarify a way for him according to the root of his soul."** The three bechinos that follow answer: how exactly do these four elements get broken? Intermediate: **"All bad middos are drawn from the four elements, per Mishnas Chassidim"**: **atzvus ← domem** (earth), **ta'avos ← tzomeach** (water), **devarim beteilim ← chai** (air), **ga'avah ← medaber** (fire). The person seeking kedushah must break all four — and for that he confesses before the t"ch, who **"explains a way according to the root of his soul."** The three bechinos (coming up) answer how the four elements are actually broken.

Beginner: **"The first aspect [of relating to the tzaddik]: when one *sees* the tzaddik — as it is written (Yeshayah 30:20): 'וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ'"** — "and your eyes shall see your teachers." Simply *laying eyes on the tzaddik* — visual exposure — is the first bechinah. **"And this bechinah *nullifies* the bad middos drawn from two of the four yesodos — *domem* (inanimate/earth) and *tzomeach* (vegetable/water) — meaning *atzvus* (sadness) and its offspring, and *ta'avos ra'os* (bad lusts)"** — Rabbeinu maps: domem→atzvus; tzomeach→ta'avos. Just *seeing* the tzaddik dissolves these two classes of bad middos. **"For the tzaddik of the generation is called *'eim'* (mother), because he *nurses* Yisrael with the light of his Torah; and the Torah is called *chalav* (milk), as it is written (Shir ha'Shirim 4:11): 'דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ'"** — "honey and milk under your tongue." The tzaddik = mother; Torah-light = milk; nursing Yisrael = feeding them Torah-light. **"And this we see with the senses: when a *tinok* (infant) is in *atzvus* and *atzlus* (laziness) — when he sees his mother, he is aroused with *great zrizus* toward his mother — meaning toward his root"** — empirical proof #1: a sad/lazy infant instantly becomes *energized* the moment his mother comes into view. The mechanism: the infant's *root* is his mother; proximity-to-root = instant cancellation of atzvus. **"Also we see with the senses: when the tinok is busy with *divrei shtus* (foolishness) of his — even though he has a great *ta'avah* for this — nevertheless when he sees his mother, *he throws all his lusts behind his shoulders* and draws himself to his mother"** — empirical proof #2: a toddler absorbed in a toy he *desperately wants* will *drop it on sight* when his mother appears. Mother's appearance cancels ta'avos. **"It emerges that the bad middos of the two yesodos — *domem* and *tzomeach* — are nullified through *histaklus pnei ha'tzaddik* (gazing at the tzaddik's face)"** — the concluding diagnosis: *seeing* the tzaddik *literally* mirrors the infant-seeing-mother phenomenon. Both atzvus (domem) and ta'avos (tzomeach) collapse instantly in the presence of the *spiritual eim*. **"And this is 'וּמִתְיָרֵא מִן הַקּוֹצִים' — which is the aspect of *tzomeach* [thorns are vegetation]; *וּפְחָתִים* — which is the aspect of *domem* [pits are earth]"** — Rabbeinu now maps this back to the *night-walker parable* (from which this whole mehalech of bechinos is being built). The traveler-in-darkness fears *kotzim* (thorns — *tzomeach*) and *pchasim* (pits — *domem*). Those are precisely the two yesodos handled by this first bechinah. **"'וּכְשֶׁנִּזְדַּמֵּן לוֹ אֲבוּקָה שֶׁל אוֹר' — this is the *talmid chacham*, who is *avuk* (bound-together) in the light of the Torah"** — the torch (avukah) in the parable is the talmid chacham, whose very name in Rabbeinu's etymology comes from *avuk-in-Torah-light*. **"And through him he is *saved from the bad middos of the two yesodos domem and tzomeach* — and then he is saved from the *kotzim* and from the *pchasim*"** — closing the circle: the avukah of the parable = the tzaddik/talmid chacham; seeing him = being *saved from kotzim u'pechasim* = being liberated from atzvus and ta'avos. Intermediate: **First bechinah: seeing the tzaddik → saves from domem (atzvus) + tzomeach (ta'avos)**. • **Yesh 30:20** "והיו עיניך ראות את מוריך" — direct visual exposure to tzaddik. • Tzaddik = *eim*; Torah = *chalav* (**Shir 4:11** "דבש וחלב תחת לשונך"); nursing Yisrael. • Empirical proof 1: sad/lazy infant → sees mother → instant zrizus (toward his root). • Empirical proof 2: infant absorbed in *divrei shtus* → sees mother → throws ta'avos behind shoulders. • Histaklus pnei ha'tzaddik = same mechanism for adults — atzvus+ta'avos collapse. • Maps to night-parable: *kotzim*=tzomeach; *pchasim*=domem. • *Avukah* = talmid chacham (*avuk* in Torah-light) → saves from kotzim+pchasim.

Beginner: **"The second bechinah: the tzedakah that one gives to a talmid chacham"** — parallel in structure to the first bechinah (seeing the tzaddik), but for the *other* two yesodos. **"For by this he is saved from the bad middos of two yesodos — *chai* (animal/air) and *medaber* (speaker/fire) — which are the aspect of *chayah ra'ah u'listim* (wild beast and robbers), meaning *devarim beteilim* (idle speech) and *ga'avah* (arrogance) and their offspring"** — Rabbeinu completes the mapping: chai→devarim beteilim→chayah ra'ah; medaber→ga'avah→listim. The night-parable's remaining two threats (the *wild beast* and the *robbers*) are exactly these two. **"For through *devarim beteilim* and *lashon ha'ra*, *aniyus* (poverty) comes, as it is written (Shemos 4:19): 'כִּי מֵתוּ כָּל הָאֲנָשִׁים' — *this is aniyus* (Nedarim 64b)"** — the gemara in Nedarim 64b decodes 'for all the men *died*' as: *whoever is poor is considered as dead* (one of four categories — poor, blind, metzora, childless — all called *meisim*). Hashem told Moshe at the burning bush, "return to Mitzrayim, *ki meisu kol ha'anashim* — for all the men who sought your life *have died*," and Chazal read: they became *poor*. The immediate trigger Rashi brings: *Dasan and Aviram became impoverished through gossip/lashon-ha'ra against Moshe*. So *lashon ha'ra → aniyus* is built into the pasuk. **"And regarding *ga'avah* also they said (Kiddushin 49b; see Sukkah 29b; see Megillah 13b, Rashi s.v. 'v'im heigis'): 'A sign for *gasus ha'ruach* (haughtiness of spirit) is *aniyus*'"** — a cluster of three gemaras all state: *the sign of haughtiness is poverty*. The baal-ga'avah eventually *loses his wealth* as a heaven-sent rebuke — his very arrogance *brings him* to poverty. So *ga'avah → aniyus* is also built in. **"And through *tzedakah* one becomes wealthy, as our Sages of blessed memory said (Gittin 7b): 'אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגוֹזוּ וְעָבָר, וְעִנִּיתִיךְ לֹא אֲעַנֵּךְ עוֹד' — *once he has given*, they no longer show him *simanei aniyus* (signs of poverty)"** — Gittin 7b: Mar Ukva was asked by the exilarch Mar Shmuel what to do since *anshei-onasei* (his oppressors) were taking from him; he answered with the pasuk (Nachum 1:12) "if they are whole [=doing tzedakah] and many [=giving much] and so they shall be shorn and he pass on, and [though] I have afflicted you [by forcing you to give] I will not afflict you again" — meaning: *give, and Heaven stops showing you signs of loss*. Tzedakah is the *reverse-mechanism* of the aniyus-trigger. **"And this is: 'כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר, נִצּוֹל מֵחַיָּה רָעָה וּמִלִּסְטִים'"** — "once the *amud ha'shachar* (pillar of dawn) rose, he was saved from *chayah ra'ah* and from *listim*." The night-parable's resolution: *dawn* ends the danger of beast-and-robbers. **"*'Amud ha'shachar'* — a *remez* (hint) to *tzedakah*, as it is written (Yeshayah 58:7-8): 'כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ וְגוֹ', אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ'"** — "when you *see the naked and clothe him*... *then your light shall break forth as the dawn*." The Rebbe exploits the word *shachar* appearing in *both* the parable (amud ha'shachar) and the tzedakah-pasuk (yibaka kashachar orecha). The rising-dawn = the tzedakah-light. When you give tzedakah, *your own light breaks out like the shachar* — and that is precisely the *amud ha'shachar* of the parable that kills the beast-and-robbers. **"It emerges that through tzedakah one is saved from the bad middos of two yesodos — *chai* and *medaber* — which are the aspect of *chayah ra'ah u'listim*"** — the closing tally. Combined with the first bechinah: *seeing the tzaddik* handles domem+tzomeach (atzvus+ta'avos, pits+thorns); *tzedakah to the talmid chacham* handles chai+medaber (devarim beteilim+ga'avah, beast+robbers). The two bechinos cover all four yesodos, so the night-walker is fully delivered. Intermediate: **Second bechinah: tzedakah to the talmid chacham → saves from chai (devarim beteilim=chayah ra'ah) + medaber (ga'avah=listim)**. • Devarim beteilim + lashon ha'ra → aniyus: **Shemos 4:19** "כי מתו כל האנשים" = aniyus (**Nedarim 64b** — meisim=aniyim; Rashi: Dasan+Aviram impoverished via lashon-ha'ra). • Ga'avah → aniyus: **Kiddushin 49b / Sukkah 29b / Megillah 13b Rashi 'v'im heigis'** — "siman l'gasus ha'ruach aniyus". • Tzedakah → osher: **Gittin 7b** Mar Ukva on Nachum 1:12 "אם שלמים וכן רבים וכן נגוזו ועבר" — after giving, no more simanei aniyus. • Night-parable closure: "כיון שעלה עמוד השחר נצול מחיה רעה ומלסטים". • *Amud ha'shachar* = tzedakah: **Yeshayah 58:7-8** "כי תראה ערם וכסיתו... אז יבקע כשחר אורך" — shachar=shachar pun. • Final tally: 1st bechinah (seeing tzaddik) = domem+tzomeach; 2nd bechinah (tzedakah to t"ch) = chai+medaber → all 4 yesodos cleared.

Beginner: **The third bechinah: viduy devarim to the talmid chacham** — and this is the master-key. **"By this, the talmid chacham guides him on a straight path according to the root of his soul."** The Rebbe ties this to the Gemara's reading of **"higia le'parashas derakhim"** (he came to a crossroads) in the same Sotah passage: **"'zeh talmid chacham v'yom ha'misah'"** — 'this is the talmid chacham and the day of death' (Sotah 21a). The Rebbe hears **yom ha'misah** (day of death) as a hint to **viduy**, as Sanhedrin 43b says: **"kol ha'mumasin misvadim"** — all those executed confess. So **"parashas derakhim"** is literally *parashas* = separating — **the talmid chacham separates out for him the right path according to his soul-root.** And he adds a crucial observation: **"before he confessed — even if he was with the talmid chacham and gave him money — he still didn't know which way to walk,"** because **"yesh derech yashar lifnei ish v'achriasah darchei maves"** (Mishlei 14:12). Seeing the tzaddik and giving tzedakah aren't enough on their own; viduy is what reveals the actual path. Intermediate: **Third bechinah: viduy devarim — the master-key.** The t"ch then **"guides him on a straight path per his soul-root."** Sotah 21a's **"higia le'parashas derakhim"** = **"zeh t"ch v'yom ha'misah"** — *yom ha'misah* hints at viduy (Sanh 43b: "kol ha'mumasin misvadim"). *Parashas* = separating: the t"ch separates the right path. Critical: **before confession, even with the t"ch and tzedakah, he still doesn't know which way — "yesh derech yashar lifnei ish v'achriasah darchei maves"** (Mishlei 14:12). Viduy alone reveals the path.

Beginner: The Rebbe now rises to the Zohar-level. **"ט. In every instance that he comes to the talmid chacham and pours out his entire heart before him, and the talmid chacham is the aspect of Moshe, the aspect of **ayin** (nothingness) — as it is written: 'וְהַחָכְמָה מֵאַיִן תִּמָּצֵא' (Iyov 28:12) — by this **you become enfolded in Ein Sof**."** The talmid chacham's anavus (his 'nothingness') is the door by which the confessor enters the Infinite. **"This is the aspect of the **זַרְקָא דְאִזְדָּרִיקַת לַאֲתַר דְּאִתְנְטִילַת מִתַּמָּן** (cf. Tikkunei Zohar Tikkun 21 and Tikkun 64) — the *zarka* that is thrown to the place from which it was taken."** The **zarka** cantillation mark arcs a word up and back to its source. **"That you return the Malchus to Ein Sof — which is the Will within all wills."** **"For the Malchus — which is the aspect of the letters of speech — every single letter has clothed within it Hashem's will: that His will was that this letter have this form and another letter have another form. Found, the ratzonos (wills) — meaning the temunos (forms) of letters — are the revelation of His Malchus yisbarach Shemo."** Every alef, every gimmel, every tav — the very *shape* of each letter is a particular ratzon of Hashem, a specific Malchus-garment. **"And all these ratzonos — i.e., the temunos — are drawn from the ratzon Ein Sof, which has no form at all."** The simple, formless Ein Sof Will is the spring; every letter-form is one drop of it. **"And all things and all yeshus (existence) in the world are from the letters — meaning from Malchus. For yeshus is on account of Malchus: because the Holy One wanted His Malchus to be revealed in the world, and through this He created the world from ayin l'yesh (from nothing into something)."** Creation itself = Ein Sof's ratzon expressing itself through the letter-forms of Malchus. **"And all the ratzonos — i.e., the temunos — and all the yeshus — i.e., the aspect of Malchus — receive their chiyus (life) from the ratzon Ein Sof."** **"As it is written (Megillah 31a): 'In every place you find the **gedulah** of the Holy One' — meaning Malchus, meaning the ratzonos — 'there you find His **anvesanus** (humility)' — meaning the ratzon Ein Sof."** The Chazal itself encodes the teaching: everywhere there's gedulah (= Malchus = defined-will), there's also anvesanus (= Ein Sof = undefined will) in the very same place. **"And this is the aspect of **hispashtus ha'gashmius** (divestment of corporeality). For when one wants to be enfolded in the ratzon Ein Sof, one must nullify his **yeshus**."** This is the practical doorway: to enter the formless-Will, you must first empty your formed-self. **"And this is what is brought in the Zohar (vol. II, 88b) — that the passing of Moshe was on Shabbos b'sha'ata d'minchah (at the time of minchah), because then is the revelation of **Ra'ava d'Ra'avin** (the Desire of Desires) — which is the aspect of the ratzon Ein Sof, from which all other ratzonos receive their life. And this was because Moshe nullified all his yeshus, as it is written (Shemos 16:7): 'וְנַחְנוּ מָה' — 'And what are we?'"** Moshe's level of bitul made him a transparent vessel for Ra'ava d'Ra'avin — he could leave this world precisely at the moment that Desire was most revealed. **"And this is the meaning of (Devarim 34:6): 'וַיִּקְבֹּר אֹתוֹ בַגַּי' — 'He buried him in the valley' — this is the aspect of ayin, as it is written (Yeshayah 40:4): 'כָּל גַּיְא יִנָּשֵׂא' — 'every valley shall be raised.'"** The valley-of-burial = ayin. **"'בְּאֶרֶץ מוֹאָב' — this is the aspect of Malchus (for David came from Moav) — that Moshe departed *into* Ein Sof, into the ratzon of ratzonos, into **Ra'ava d'Ra'avin**, which is the aspect of ratzon Ein Sof clothed within the ratzonos — within the temunos of letters — within the aspect of Malchus — as it says: 'In every place you find His gedulah — meaning Malchus, the aspect of re'avin — there you find Ra'ava — ratzon Ein Sof.'"** **"And this is 'מוּל בֵּית פְּעוֹר' — 'opposite Beis Pe'or' — for our Sages said (Midrash Aggadah; Tosafos Sotah 14a): 'Why is its name Pe'or? Because it opens (פּוֹעֵר) its mouth.'"** Pe'or = the klipah that opens its mouth. **"For when one damages Malchus, then it has the power to open its mouth in evil combinations. But Moshe, who repaired the midah of Malchus — through this, Pe'or had no ability to open its mouth."** **"And this is: 'וְלֹא יָדַע אִישׁ' — 'no man knew' — even Moshe did not know, as our Sages said (Sotah 14a), for he was annulled before Ein Sof."** Moshe's own da'as evaporated into Ein Sof. **"And all of this was in his death — but [certainly also in his life]..."** — the continuation lands in segment 17. Intermediate: ט. B'chol pa'am she'ba etzel talmid chacham u'mesapper lefanav kol libo, v'ha'talmid chacham=Moshe=bechinas **ayin** ("v'hachochmah me'ayin timatzei" Iyov 28:12) — al yedei zeh ata **nichlal ba'Ein Sof**. V'zeh bechinas (Tik 21, Tik 64) **"zarka d'azdariqas l'asar d'isnetilas mi'tamman"** — she'tachazir ha'Malchus l'Ein Sof, ratzon she'b'chol ha'ratzonos. Ki ha'Malchus = osios ha'dibburim, kol os mulbash bah retzono Yisbarach — she'retzono hayah she'zos ha'os tihyeh lah temunah k'zo, v'os acheret temunah acheret. Nimtza, ha'retzonos=temunos osios hem hisgalus malchuso. V'kol elu ha'retzonos nimshachin me'ratzon Ein Sof, she'ein bo temunah. V'kol ha'dvarim v'ha'yeshus she'ba'olam hem me'ha'osios=me'ha'Malchus, ki yeshus m'chamas Malchus, she'ratzah HKB"H she'yisgaleh malchuso ba'olam, v'al yedei zeh bara es ha'olam me'ayin l'yesh, v'kol ha'retzonos/temunos/yeshus=Malchus mekablim chiyusam me'ratzon Ein Sof — **"b'chol makom she'ata motzei gedulaso"** (Meg 31a) heino malchuso/retzonos, **"sham ata motzei anvesanuso"** heino ratzon Ein Sof. V'zeh bechinas **hispashtus ha'gashmiyus** — ki k'she'rotzeh l'hikalel b'ratzon Ein Sof, tzarich l'vatel es ha'yeshus shelo. V'zehu b'Zohar (II 88b) she'histalkus Moshe b'Shabbat b'sha'ata d'minchah, she'az hisgalus **ra'ava d'ra'avin**=ratzon Ein Sof — m'chamas she'bitel Moshe kol yeshuso ("v'nachnu mah" Shem 16:7). U'perusho (Dev 34:6): **"va'yikbor oso ba'gai"** = bechinas ayin ("kol gai yinasei" Yesh 40:4); **"b'eretz Moav"** = Malchus (David ba mi'Moav) — she'nistalek Moshe b'soch Ein Sof b'soch ra'ava d'ra'avin ha'mulbash ba'ratzonos=temunos osios=Malchus. **"Mul Beit Pe'or"** — Pe'or m'chamas "po'er piv" (MA; Tos Sotah 14a) — k'she'pogmin b'Malchus, yesh ko'ach l'Pe'or l'pa'er piv b'tzirufim ra'im; aval Moshe she'tikken Malchus — Pe'or lo yachol. **"V'lo yada ish"** (Sotah 14a) — afilu Moshe lo yada, m'chamas she'nisbatel lagabei Ein Sof.

Beginner: **"Certainly in his lifetime also the tzaddik had hispashtus ha'gashmiyus (divestment of corporeality) and attached himself to the light of Ein Sof — but the hispashtus was in the aspect of **רָצוֹא וָשׁוֹב** — 'running and returning' (Yechezkel 1:14)."** This is the Rebbe's realism: don't imagine the tzaddik just floats in Ein Sof and stays there. Hashem *wants* the tzaddik back for avodah: **"'וְאָבִיתָ תְהִלָּה מִגּוּשֵׁי עָפָר, מִקְּרוּצֵי חֹמֶר'"** — You desired praise from clumps of earth, from lumps of clay. That's why **"it is necessary that he not remain so, but [stay in his yesh] until the time the Holy One Himself comes and takes his soul."** Then a consolation: **"What we see — that sometimes a person is inflamed within prayer and says some words with great hislahavus (inflammation) — this is Hashem's mercy upon him: He opened for him a light of Ein Sof and illuminated him."** Even a non-tzaddik gets flashes of this zarka-ascent during tefillah — unearned opening of the Ein Sof door. **"And when a person sees this hisnotzetzus (sparkling) — even though he himself does not fully see, his mazal sees (Megillah 3a) — immediately his neshamah is inflamed to great devekus, to cleave himself to the light of Ein Sof."** His soul leaps toward the sparkle even before his conscious mind catches up. **"And according to the measure of the revelation of Ein Sof — by the count of words that were opened and sparkled — all those words he says with great devekus and with mesiras nefesh and with bitul of his powers."** The hislahavus is measured word-by-word: the exact number of opened words = the exact number of inflamed words. **"And at the moment he is nullified before Ein Sof, then he is in the aspect of 'וְלֹא יָדַע אִישׁ' — 'no man knew' — so that even he himself does not know himself."** Self-forgetting at the peak of devekus. **"But this aspect needs to be **ratzo va'shov**, so that his yeshus should be sustained."** If you stayed in pure ayin, you would cease to exist as a working human. So after ratzo (running) there must be shov (returning) — a re-entry into yeshus. **"Found: when he is in the aspect of shov, then he needs to show also his da'as (knowledge)."** On the return-leg, the mind must re-engage. **"For at first, during the hour of devekus, his da'as was annulled — as it says 'וְלֹא יָדַע אִישׁ' — and when he is in the aspect of shov, that he returns (to his da'as) to his yeshus, then he returns to his da'as. And when he returns to his da'as, then he knows the **achdus of Ein Sof** and His goodness."** The second knowing — post-devekus — is different from the first. Now he knows the Oneness *from the inside*. **"And then there is no distinction between ה' [Havayah] and אֱלֹהִים [Elokim] — between the midah of din and the midah of rachamim. For in Ein Sof, it cannot be, G-d forbid, that there be shinui ratzon (a change of will), because the shinuyim (changes) are only in the shinui of forms (temunos) — but through a person's devekus in Ein Sof, where there is no shinui ratzon, because there the ratzon is simple [ratzon pashut]."** The unification: din and rachamim are two temunos of one Ein Sof will; at the source, they are one. **"And afterward there remains in him a **רְשִׁימוּ** (impression) of this achdus, and afterward he becomes in the aspect of shov — then the reshimu shows the da'as, that he should know that He is all good and all one."** The reshimu is crucial: devekus leaves a trace even when the explicit consciousness returns; and through that trace, the mind comes to *know* what the neshamah had experienced. **"And this is what Moshe said to his generation (Devarim 4:35): 'אַתָּה הָרְאֵיתָ לָדַעַת כִּי ה' הוּא הָאֱלֹהִים' — 'You have been shown to know that Hashem is the Elokim.'"** The Rebbe reads the pasuk precisely: *har'eiso* (You were shown) = the reshimu was impressed; *la'da'as* (to know) = the reshimu enters da'as; *ki Hashem hu ha'Elokim* = Havayah and Elokim are one — rachamim and din are one simple ratzon. **"For Moshe is the aspect of ayin, and his generation, who were attached to him, merited to know — meaning to illuminate into da'as — the aspect of Ein Sof, the aspect of ra'ava d'ra'avin, the aspect of: Hashem hu ha'Elokim."** Intermediate: B'vadai gam b'chayav hayah lo hispashtus ha'gashmiyus u'medabek atzmo b'or Ein Sof — aval ha'hispashtus hayah bechinas **ratzo va'shov** (Yechez 1:14). Ki HKB"H rotzeh ba'avodaseinu ("v'avisa tehillah mi'gushei afar"), al ken tzarich she'lo yisha'er kein ad et she'yavo HKB"H b'atzmo v'yitol nishmaso. V'zeh she'anu ro'im she'lif'amim nislahev adam b'soch ha'tefillah v'omer kamah teivos b'hislahavus gadol — zeh b'chemlas Hashem alav, she'niftach lo or Ein Sof v'he'ir lo. U'kshe'ro'eh adam ha'hisnotzetzus ha'zos — af al gav d'ihu lo chazi, mazlei chazi (Meg 3a) — teikef nislahev nishmaso l'devekus gadol. U'k'shi'ur hisgalus Ein Sof — l'fi minyan ha'teivos she'nifta'chu v'hisnotzetzu — kol elu ha'teivos omer b'devekus v'mesiras nefesh u'vitul kochosav. U'v'sha'ah she'nisbatel lagabei Ein Sof, az hu bechinas **"v'lo yada ish"** — she'afilu hu atzmo eino yode'a me'atzmo. Aval zos ha'bechinah tzrichah lihyos **ratzo va'shov**, kedei she'yiskayem yeshuso. Nimtza, kshe'hu bechinas shov, az tzarich l'har'os gam l'da'ato. Ki mi'tchilah b'sha'as devekus hayah nisbatel ha'da'as ("v'lo yada ish"), u'kshe'hu bechinas shov she'shav l'yeshuso, az shav l'da'ato, v'kshe'shav l'da'ato, az yode'a **achdus ha'Ein Sof** v'tuvo. V'azai ein chiluk bein Hashem l'Elokim, bein midas ha'din l'midas ha'rachamim. Ki ba'Ein Sof ein shayach ch"v shinui ratzon — ki ha'shinuyim einam ela b'shinui ha'temunos, aval al yedei ha'devekus shel ha'adam ba'Ein Sof she'sham ein shinui ratzon ela ratzon pashut. V'achar kach nish'ar bo **reshimu** me'achdus zos, v'achar kach na'aseh bechinas shov, azai ha'reshimu mar'eh la'da'as — she'yeida she'kulo tov v'kulo echad. V'zeh she'amar Moshe l'doro: **"Atah har'eisa la'da'as ki Hashem hu ha'Elokim"** (Dev 4:35). Ki Moshe=ayin, v'doro ha'devukim elav ra'ui lahem la'da'as — heino l'ha'ir la'da'as — bechinas Ein Sof, bechinas ra'ava d'ra'avin, bechinas Hashem hu ha'Elokim.

Beginner: The Rebbe now brings a second Rabba bar bar Chana ma'amar (the first was Torah 3's akrukta). **"Amar Rabba bar bar Chana: once we were traveling in a ship, and we saw **'ha'hu kura d'yasvah lei akla tina b'osei'** — a certain fish that had mud-vermin sitting in its nose — **'u'meis'** — and it died — and the waters cast it and threw it to the bank, and destroyed from it sixty towns, and ate from it sixty towns, and salted from it sixty towns, and filled from one eyeball three hundred jugs of oil. And when we returned after twelve months of the year, we saw that they were sawing beams from its bones and giving them to build those cities"** (Bava Basra 73b). The Rebbe marks a variant-reading note (Ba"ch on the gemara, also in Rabbeinu's words below): **u'meis** — 'and it died' — is the crucial word the Rebbe will key on. A whole seashore civilization is built from the aftermath of one tiny worm in a fish's nose. Intermediate: Second Rabba bar bar Chana ma'amar (cf. Torah 3's akrukta). **"We were on a ship and saw a fish with **akla tina b'osei** (mud-vermin in its nose), and it died; waters cast it to the bank; destroyed/ate/salted 60 towns each; filled 300 oil-jugs from one eyeball; after 12 months we saw them sawing beams from its bones for those cities"** (Bava Basra 73b). Variant reading **u'meis** ('and it died,' per Ba"ch) — key word. A whole civilization built on the fallout of one worm in a nose.

Beginner: **"Rashbam."** The Rebbe flags that he is about to cite Rashbam's gloss on the ma'amar. The Rashbam (Rashi's grandson) wrote the standard commentary on Bava Basra, and his word-by-word explanation of the Aramaic technical terms is what Rabbeinu will now layer into his own reading. Intermediate: **"Rashbam"** — the Rebbe flags he is about to cite Rashbam's gloss on the Bava Basra ma'amar, the standard commentary whose term-by-term translation Rabbeinu will layer into his derush.

Beginner: Rashbam's term-by-term gloss: **"kura"** = fish; **"akla tina"** = a small worm/vermin; **"b'osei"** = in the nostrils of the fish the worm entered; **"adachu'hu maya"** = the waters rinsed it and cast it to dry land — because that's the way of the sea, it doesn't tolerate a dead thing. **"Charvu mineih shisin mechozi"** = the waters threw it upon sixty cities and broke them all because it was so huge. **"Achlu mineih shisin mechozi"** = while it was still fresh. **"Malchu mineih shisin mechozi"** = other cities, far away, salted from it and took it home. **"Mechad galgla d'eina"** = from the globe of its eye they took three hundred jugs of oil. **"Havu m'nasri livnos me'atzmos hadag"** = they were sawing from the fish's bones to build those cities. Hold every detail: the **mud-worm in the nose**, the **death**, the **waters casting out**, the **60 cities three times**, the **eye→oil**, the **bones→beams for cities** — each has a named spiritual referent in Rabbeinu's reading to come. Intermediate: Rashbam's technical gloss: **kura** = fish; **akla tina** = mud-worm; **b'osei** = in its nostrils; **adachu'hu maya** = waters rinsed and cast it out (the sea doesn't tolerate a corpse); **charvu mineih shisin mechozi** = destroyed 60 cities by its size; **achlu** = while fresh; **malchu** = salted for far-away cities; **mechad galgla d'eina** = 300 oil-jugs from one eye-globe; **m'nasri livnos me'atzmos hadag** = sawing from its bones to build those cities. Every detail — worm-in-nose, death, waters casting, 60×3, eye-oil, bones-beams — has a named spiritual referent coming.

Beginner: The Rebbe's interpretation — and now everything in the Torah up to this point is the key. **"**פירוש**: 'ספינה' (ship) — lashon **חשיבות** (importance), aspect of Malchus."** Rabbah bar bar Chana was in a **sefinah** = he was investigating in his intellect about **Malchus** — *how is Israel to raise it?* **"'וְחַזִינַן הַאי כּוּרָא'** — 'we saw this fish' — Israel is referred to as fish, as it is written: **"וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ"** (Bereishis 48:16)."** So the "fish" = a Jew. **"'דְּיָתְבִי לֵיהּ אַכְלָא טִינָא בִּנְחִירָיו' (mud-vermin sitting in its nostrils) — this is the aspect of the **tefillah** of Israel, as it is written: 'וּתְהִלָּתִי אֶחֱטָם לָךְ' (Yeshayah 48:9)"** — the Rebbe's identification, same as earlier: nose = tefillah. **"That a **שרץ** (creeping impurity) got mixed into his tefillah and avodah and confused him, and this Jew could not do his avodah completely."** **"What did this man do? He did the three aspects mentioned above — **התקשרות לצדיק** (connection to the tzaddik), **נתינת צדקה** (giving tzedakah), and **וידוי דברים** (spoken confession)."** The three bechinos the Rebbe built throughout the entire Torah are now activated as one protocol. **"And this is the peirush: 'וּמֵתָה, וְאִדְחוּהוּ מַיָּא, וְשָׁדְיוּהוּ לְגוּדָא' — 'it died, and the waters pushed it out, and they threw it onto the shore.' And he mentions the three aspects from above-to-below."** **"**'ומתה' (it died) — this is the aspect of **וידוי דברים**, as it is written (Sanhedrin 43b): 'כָּל הַמּוּמָתִין מִתְוַדִּין' — all who are put to death confess."** Viduy = death of the yeshus. **"'וְאִדְחוּהוּ מַיָּא' (the waters pushed it out) — this is the aspect of **צדקה**, as it is written (Koheles 11:1): 'שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמָּיִם' — cast your bread on the waters; and (Yeshayah 32:20): 'אַשְׁרֵיכֶם זֹרְעֵי עַל כָּל מָיִם' — happy are you who sow by all waters."** Tzedakah = waters. **"'וְשָׁדְיוּהוּ לְגוּדָא' (they threw it onto the shore) — the tzaddik is called **גוּדָא** (gate/fence), lashon **גֶדֶר** (fence), for he fences the breaches of Israel (Yechezkel 22:30; Yeshayah 58:12; Megillah 13a): 'גָּדַר פִּרְצוֹתֵיהֶן שֶׁל יִשְׂרָאֵל.' And this is 'וְשָׁדְיוּהוּ לְגוּדָא' — that he cast himself [toward] the tzaddik."** Guda = tzaddik-as-fence. The fish throwing itself onto the shore = the Jew throwing himself into the tzaddik's protection. **"'וְחָרוּב מִנֵּיהּ שִׁיתִּין מַחוֹזָא' — 'sixty cities were destroyed from it' — for through the 'death' — i.e., viduy devarim — he raised the Malchus from between the Sitra Achra."** The Rebbe reads *charuv* (destroyed) not as damage but as the *destruction of the ruler-hood* of the other side. **"And the tzaddik showed him the straight path, as it is written in the haftarah of Bereishis (Yeshayah 42:15-16): 'אַחֲרִיב הָרִים וּגְבָעוֹת' — I will destroy mountains and hills — hint to the destruction of the dominion of the nations. 'וְהוֹלַכְתִּי עִוְרִים בְּדֶרֶךְ לֹא יָדָעוּ' — and I will lead the blind on a path they did not know — this is the aspect of the tzaddik showing him the **pash'ei derachim** (parting of ways) as above."** **"'שִׁיתִּין מַחוֹזָא' — a hint to the rising of Malchus, as it is written (Shir HaShirim 6:8): 'שִׁשִּׁים הֵמָּה מְלָכוֹת' — sixty queens."** Sixty = 60 melachot = aspects of Malchus. **"'וְאָכְלוּ מִינֵיהּ שִׁיתִּין מַחוֹזָא' — sixty cities ate from it — a hint to the two bad midos of **חַי-מְדַבֵּר** (living-speaking = human), through which comes poverty, and through tzedakah he repairs them and draws shefa. And this is 'ochlu mineih.'"** The 60-midah inventory of Malchus feeds on your Jew-in-crisis only when he turns it around via tzedakah. **"'שִׁיתִּין מַחוֹזָא' — a hint to the aspect of **שישים גבורים** (sixty warriors; Shir HaShirim 3:7), from which parnasah comes — as they said (Berachos 33a; Taanis 2a): 'גְּבוּרוֹת גְּשָׁמִים' (the might of rains)."** Parnasah flows from the 60 giborim — which are the rains. Tzedakah activates them. **"'וּמָלְחוּ מִינֵיהּ שִׁיתִּין מַחוֹזָא' (sixty cities salted from it) — this is a hint to the repair of the two bad midos — **דומם-צומח** (inanimate-vegetative = laziness/growth-ruts) — through his closeness to the tzaddik. For the tzaddik is **'בְּרִית מֶלַח עוֹלָם'** (Bamidbar 18:19)."** Melach/salt = tzaddik's bris. **"Also, sadness and ta'avos come from turbid bloods (dam akur), and through **salt** one expels the bad bloods."** The healing-role of the tzaddik on psyche-chemistry. **"And 'שִׁיתִּין מַחוֹזָא' — this is a hint to the **sixty letters of Birkas Kohanim**, which are in the hand of the tzaddik, as it is written (Mishlei 10:6): 'בְּרָכוֹת לְרֹאשׁ צַדִּיק' — blessings upon the head of the tzaddik."** **"'וּמָלְאוּ מֵחַד גַּלְגַּלָּא דְעֵינָא תְּלַת מֵאָה גַרְבֵי מִשְׁחָא' — 'they filled from one ball of the eye three hundred vats of oil' — **גַרְבֵי מִשְׁחָא** is the aspect of **da'as**, for 'שֶׁמֶן מִשְׁחַת קֹדֶשׁ' (Shemos 30:25) is the aspect of **sechel**. And 'תְּלַת מֵאָה' — this is the aspect of **משה**, which is the aspect of what the tzaddik **reduces himself** in the aspect of **מַה** (what)."** Wordplay: *mah* (what) → *me'ah* (hundred). Moshe's triple-mah = 300. **"In three aspects one must reduce oneself, as it is written (Yirmiyah 9:22-23): 'אַל יִתְהַלֵּל חָכָם, גִּבּוֹר, וְעָשִׁיר' — let not the wise, the mighty, nor the rich boast."** Three boastable areas, three required reductions. **"Found, in each of these three aspects he becomes **mah** (what/nothing). And through this he has hispashtus ha'gashmiyus and attaches himself to the light of Ein Sof, where there is no shinui ratzon, but rather: Hashem hu ha'Elokim — i.e., all good, all goodness-giving."** **"And this is the aspect of 'חַד גַּלְגַּלָּא דְעֵינָא' — one ball of the eye — as brought in the Idra (Zohar Naso 137b): 'וּלְזִמְנָא דְּאָתֵי יִשְׁתַּכַּח בָּהּ עֵינָא חֲדָא דְרַחֲמֵי' — and in the time to come there will be found in her **one eye of mercy** — this is the aspect of all-good-and-bestowing-good."** The geula-eye = single, merciful, undivided. **"Found: when the tzaddik makes himself **mah**, he attaches himself to **eina chada d'rachamei** (one eye of mercy), i.e., to Ein Sof; and afterward when he returns in the aspect of **ratzo va'shov**, then he draws from the light of Ein Sof the unity of the simple will, there, through his **mah** — and from **mah** becomes **me'ah** (one hundred), as it is said: 'אַל תִּקְרִי מַה אֶלָּא מֵאָה' (see Menachos 43b; Rashi and Tosafos)."** Each *mah* becomes a *me'ah*. **"And three *me'ah* come from three *mah* — and one draws this light into his da'as and his sechel — that is, **garbei d'mishcha**, which is the aspect of sechel as above. 'אַתָּה הָרְאֵיתָ לָדַעַת' — that he draws the light of Ein Sof into his da'as, that he knows the achdus: Hashem hu ha'Elokim, and he blesses 'הַטּוֹב וְהַמֵּטִיב' over everything — as in the time to come."** The final closure: every piece of the Rabbah bar bar Chana story = a piece of the tzaddik-mah-me'ah engine, producing clear da'as of unity, geula-level merciful seeing, and the eternal blessing of *ha'tov v'ha'meitiv* over *everything*. Intermediate: **Peirush: sefinah** = chashivus, bechinas Malchus — Rabbah bar bar Chana chakar b'sichlo odos ha'Malchus eich Yisrael ma'alin osah. **V'chazinan ha'i kura** — Yisrael mechu'nin b'shem dagim ("v'yidgu la'rov" Ber 48:16). **D'yasvei lei akla tina b'nechirav** = tefillas Yisrael ("u'sehilasi echetam lach" Yesh 48:9) she'nis'arev sheretz/tum'ah b'tefillaso u'vilbel oso. **Mah asah?** Shalosh bechinos: hiskashrus l'tzaddik, tzedakah, viduy dvarim. **"V'meisah, v'idchuhu maya, v'shadyuhu l'guda"** = shalosh bechinos me'eila l'tata. **U'meisah** = viduy dvarim ("kol ha'mumasin misvaddin" Sanh 43b). **V'idchuhu maya** = tzedakah ("shalach lachmecha al pnei ha'mayim" Koh 11:1; "ashreichem zorei al kol mayim" Yesh 32:20). **V'shadyuhu l'guda** = tzaddik nikra "guda" lashon geder, she'goder pirtzeihen shel Yisrael (Meg 13a; Yechez 22:30; Yesh 58:12) — she'hikriv atzmo la'tzaddik. **V'charuv minei shisin m'choza** = al yedei mi'sah/viduy he'elah ha'Malchus mi'bein ha'sitra achra. V'ha'tzaddik horah lo derech yashar ("achariv harim u'gvaos" = churban memsheles ha'goyim; "v'holachti ivrim b'derech lo yada'u" — parashas derachim) (Yesh 42:15-16). **Shisin m'choza** = aliyas ha'Malchus ("shishim heimah melachos" Shir 6:8). **V'achlu minei shisin m'choza** = remez l'shtei midos ra'os shel chai-medaber she'al yadam ba aniyus — v'al yedei tzedakah mesaken osam v'yamshich shefa. **Shisin m'choza** = "shishim giborim" (Shir 3:7), she'misham ba parnasah ("gvuros geshamim" Ber 33a; Ta'an 2a). **U'malchu minei shisin m'choza** = tikkun shtei midos ra'os shel domem-tzome'ach al yedei kirvaso la'tzaddik, ki ha'tzaddik hu "bris melach olam" (Bam 18:19). Gam atzvus v'ta'avos ba'im mi'damim akurim, v'al yedei melach polet ha'damim ra'im. **Shisin m'choza** = shishim osios b'Birkas Kohanim she'hem b'yad ha'tzaddik ("brachos l'rosh tzaddik" Mish 10:6). **U'mal'u mi'chad galgala d'eina t'las me'ah garbei mishcha** — garbei mishcha = da'as ("shemen mish'chas kodesh" Shem 30:25 = sechel); **t'las me'ah** = Moshe she'maktin atzmo b'bechinas **mah**. B'shalosh bechinos tzarich l'haktin atzmo: "al yis'halel chacham giborush'ir" (Yir 9:22-23) — b'chol bechinah me'elu na'aseh **mah**, v'al yedei zeh yesh hispashtus ha'gashmiyus. **Chad galgala d'eina** — Idra (Zohar Naso 137b): "u'l'zimna d'asi yishtakach bah eina chada d'rachamei" = bechinas kulo tov v'ha'meitiv. Nimtza k'she'tzaddik oseh atzmo mah, medabek atzmo l'eina chada d'rachamei = Ein Sof, v'achar kach k'she'chozer b'ratzo va'shov, az mamshich me'or Ein Sof es achdus ha'ratzon ha'pashut derech ha'mah shelo, v'na'aseh mi'**mah**-**me'ah** ("al tikrei mah ela me'ah" Men 43b; Rashi/Tosafos), v'na'aseh t'las me'ah mi't'las mah, u'mamshich or zeh l'da'aso v'sichlo = garbei d'mishcha. **"Atah har'eisa la'da'as"** (Dev 4:35) she'mamshich or Ein Sof l'da'aso, she'yeida achdus Hashem hu ha'Elokim, v'yevarech **ha'tov v'ha'meitiv** al ha'kol k'mo l'asid la'vo.

Beginner: The Rebbe decodes the rest line-by-line. **"'Ki hadran v'asan levasar treisar yarchei shasa v'kachazinan dehavu m'nasri me'garmei'hu l'vinyana hanach mechoza'** — 'when we returned after twelve months of the year and saw them sawing from its bones for the building of those cities'"** — **"because behind kedushah are the twelve tribes, by whom this Malchus is repaired (cf. Zohar Vayechi 241)."** Twelve months ↔ twelve tribes — the Rebbe reads the **tariesar yarchei shasa** as a direct pointer to the twelve-tribal structure of the kedushah-side of Malchus. **"And behind them is the tumah."** This is the chiastic reading: whatever kedushah has, tumah mirrors. **"There are people who leave kedushah — and this is what the tanna recounted: he came back and looked at those who are **'behind the twelve months of the year,'** i.e., *behind* the twelve tribes of kedushah — Jews who by their evil deeds went out from the klal. **'V'chazinan dehavu m'nasri me'garmei'hu'** — by their evil deeds the engraving on their bones ran right through them like sawing."** Then the stunning turn: **the same repentance of the Jew in the nose** caused *these* wicked people to become **a throne for kedushah** — **"v'yahavu l'mivnayhu hanach mechoza** — 'they give them to build those cities' — meaning they help build up kedushah too. Intermediate: **"Ki hadran v'asan le'vasar treisar yarchei shasa"** (12 months) = the **twelve tribes** behind kedushah-Malchus (Zohar Vayechi 241); behind them, tumah (chiastic mirror). **"Those who leave kedushah"** — wicked Jews whose bone-engravings run through like saws. But: through the repentance of the Jew-in-the-nose, *even* these wicked are transformed into a **throne for kedushah** — **"yahavu l'mivnayhu hanach mechoza"** — they end up helping build the kedushah-cities.

Beginner: The Rebbe returns to the opening verse and glosses each phrase. **"'Anokhi Hashem Elokeikha' — peirush: understand that **both **Hashem** **and **Elokeikha** — all of this is **Anokhi** — i.e., you will fulfill 'baHashem ahallel davar, bElokim ahallel davar,' all 'haTov veha'Meitiv,' as above."** **"'Asher hotzeisicha me'eretz Mitzrayim' — as brought in Midrash (Bereshis Rabbah 16), all exiles are called by the name of galus Mitzrayim, because they **meitzer** (constrict) Israel. I.e., through the **tzaddik**, the kingship and dominion of the nations is nullified, for by this Malchus d'kedushah rises from among them — as above."** **"'Mibeis avadim' — this is a hint to the nullification of the bad middos of the four elements that enslave a person, as above."** Every word of the verse has now been mapped: **Anokhi** = the unified **"Hashem-Elokim"**; **yetzi'as Mitzrayim** = exit from every narrowness via seeing the tzaddik; **beis avadim** = the four-element servitude broken by the three bechinos. The verse is not a historical reminiscence; it is the complete operating-diagram of a Jew's life. Intermediate: Final gloss: **"'Anokhi Hashem Elokeikha'"** = both **Hashem** (rachamim) and **Elokim** (din) are **Anokhi** — 'baHashem ahallel davar, bElokim ahallel davar.' **"'Asher hotzeisicha me'eretz Mitzrayim'"** — all exiles are called by Mitzrayim because they **meitzer** (constrict) Israel (Ber' Rabbah 16); exit via the tzaddik who nullifies the kingship of the nations and raises Malchus d'kedushah. **"'Mibeis avadim'"** = nullification of the four-element bondage (the bad middos). The verse = the complete operating-diagram of Jewish life.