Running Commentary on Torah 41 — Rikudin

Beginner: **Ois א — *Rikudin* (dancing) drives the chitzonim from the heels and seizes the bechorah and berachah.** Rabbeinu opens with a Lurianic foundation: it is brought in **Etz Chaim daf 22a** that the **birkayim (knees)** — meaning the *raglayin* (legs/lower body) — are **Netzach and Hod** of the upper *partzuf*, and they are called **akeivin** (heels). **And the gematria-key**: ***akev*** (עקב = 70+100+2 = 172) ***equals two times Elokim*** (Elokim = 86; 2 × 86 = 172). The akev is the structural carrier of *dinim* — and *sham yesh achizah la-chitzonim, ka-yadua* — there the *chitzonim* (the externals, the husks) have their grip, as is well-known in the chochmah. The 'heel of the world' (the akev of klipah, *ikvesa di'mshicha*, the heel-end of cosmic time) is precisely the place of two-Elokim density where evil takes hold. **The active remedy** to expel the chitzonim from the heels: ***to draw down into the birkayim, the gevuros from the shoresh of Binah***. Note carefully: not to draw chesed against gevurah (which would be a confrontation), but to *draw the gevuros themselves at their own root* — the *shoresh ha-gevuros she-b'Binah* — into the very same berchayim where the lower-grade gevuros (the dinim) are stuck. When the *shoresh* of those gevuros descends, the chitzonim — who can only feed on *exiled* gevuros — flee. **And when they flee, *he takes the bechorah and the berachah*** — *she-zeh bechinas birkayim* — **for that is the very meaning of *birkayim*** — the word *birkayim* (knees) and *berachah* (blessing) and *bechorah* (birthright) all come from one root *brk*; the knees are literally the place where bechorah-and-berachah are seized by holiness, once the chitzonim are dispelled. **And the shoresh of the bechoros** — the rooted form of the gevuros-as-bechorah — *is called yayin*, ka-yadua. This is the **'yayin ha-mesameach lev enosh'** (Tehillim 104:15) — the wine that gladdens the heart. **And this is what is written by Yaakov Avinu** (Bereshis 27:25): when he stood before Yitzchak to take the brachos and saw that he was *bechinas birkayim b'm'kom din* — for *2 × Elokim (172) + 10 letters* (the inner ten of the Sheim) *= 182, the gematria of יעקב* — and the chitzonim of Esav stood ready to grasp the moment — *he then drew down the shoresh ha-gevuros, bechinas yayin ha-mesameach*: *'va-yavei lo yayin, va-yeisht'* — 'and he brought him wine, and he drank' (Bereshis 27:25) — *which is the shoresh of the berachah*. Yaakov's wine before Yitzchak was no incidental beverage; it was the kabbalistic operation of drawing *yayin ha-mesameach* (the rooted gevuros of Binah) into the place of berchayim, dispelling the chitzon-Esav, and seizing the bechorah-berachah. **The conclusion**: ***through rikudin*** — by which a person *drinks the yayin ha-mesameach* (the shoresh ha-gevuros of Binah) and lets it flow *down into his raglayin* (i.e., he dances) — *he drives the chitzonim out from there.* The *hisla'havus* (flaming enthusiasm) of the dance, when so framed, is itself ***'ishe rei'ach nicho'ach la-Hashem'*** — 'a fire-offering of pleasing aroma to Hashem' (Bamidbar 28:24). **Crucial inverse**: but *one who dances in hisla'havus ha-yetzer* — when the flame is the heat of evil inclination, not the rooted gevuros of Binah — *that* is the *chet of Nadav v'Avihu*, of whom it is written *'va-yakrivu eish zarah'* — 'and they offered strange fire' (Vayikra 10:1). And — note the *exact mirror* — ***Nadav and Avihu themselves are Netzach and Hod*** (the very same berchayim of the upper partzuf). The same berchayim, the same dance-organ, two opposite fires. ***Hisla'havus b'kdusha = yayin ha-mesameach*** — through which the bechoros are sweetened. ***Eish zarah = yayin ha-meshaker*** (intoxicating wine, *yayin* drunk for stupor not for joy) = hisla'havus ha-yetzer; *and there, R"L, achizah la-chitzonim — 'asher lo tzivah osam'* — 'which He did not command them.' Same wine, same fire, same knees: the difference between aliyah and chet is whether the flame is rooted in the shoresh ha-gevuros or in the unrooted heat of the yetzer. Intermediate: **Ois א (Rikudin)**: Etz Chaim 22a: berchayim = raglayin = NH = akeivin; **akev (172) = 2×Elokim** (dinim, achizas chitzonim). Tikkun: ***hamshacha gevuros mi-shoresh ha-Binah l'soch ha-berchayim*** → chitzonim borchim → noteil bechorah+berachah (= bechinas birkayim, sheresh ב-ר-כ). Shoresh ha-bechoros = ***yayin ha-mesameach*** (Teh 104:15). Yaakov: kshe-ra'ah she-hu bechinas birkayim b'm'kom din (2×Elokim + 10 osiyos = 172+10=182=יעקב), himshich shoresh ha-gevuros = yayin ha-mesameach ('va-yavei lo yayin va-yeisht' Ber 27:25) = shoresh ha-berachah. **Kelal**: rikudin = shoseh yayin ha-mesameach (shoresh gevuros sh'b'Binah) → nimshach l'raglayin → m'gareish chitzonim; hisla'havus ha-rikud = ***'ishe rei'ach nicho'ach laHashem'*** (Bamid 28:24). **Mirror**: hisla'havus ha-yetzer = ***chet Nadav v'Avihu*** (Vay 10:1 'eish zarah') — hem azamam NH. Hisla'havus b'kdusha = yayin ha-mesameach (mamtik bechoros); eish zarah = ***yayin ha-meshaker*** (hisla'havus ha-yetzer) — achizas chitzonim 'asher lo tzivah osam.'

Beginner: **Ois ב — Pidyon Nefesh: drawing the Shem MB into mamon-amudim, sweetening the dinim of the heels in their root**. Rabbeinu now applies the same berchayim-akev-Binah architecture to the practice of *pidyon nefesh* — the formal redemption-payment a person brings to a true tzaddik to sweeten harsh decrees. **The opening identification**: ***mamon (money) is called amudim*** (pillars), as it is written *'v'es ha-yekum asher b'raglehem'* — 'and all the *yekum* (the standing, the substance) which is at their feet' (Devarim 11:6 — said of Korach) — and Chazal (Pesachim 119a) read *yekum* as *mamono shel adam she-ma'amido al raglav*, 'a person's money, which stands him on his legs.' Money is the upright pillar that holds a person on his feet. **The pidyon-action**: ***when the tzaddik who performs the pidyon places his hands on the mamon***, he should have intention (*y'chavein*) that ***'there is yad ha-gedolah, yad ha-chazakah, yad ha-ramah'*** — the three hands of the upper system — *heinu shalosh yados*. And *3 × yad (י״ד = 14) = 42* — the *Shem Mem-Bes*, the 42-letter Name. **The structure of Shem MB**: it has *seven shemos*, and *each shem has six letters*. So 7 × 6 = 42 — and the *six letters* per name are essentially the *six vavin* (the letter *vav* = 6) of each name. **The kavanah**: *y'chavein l'hamshich eilav ha-vavin* — to draw down to himself those *vavin* (the six-letter ranks of each of the seven shemos of Mem-Bes) — *l'hamshich osan l'soch ha-mamon ha-nikra amudim* — to draw them into the mamon, which is called *amudim* — ***v'az nikra vavei ha-amudim*** — and then the configuration is called the *vavei ha-amudim*, 'the hooks/vavin of the pillars' (the hooks attaching the curtains to the pillars in the Mishkan). The pidyon-coins, with the tzaddik's hands resting on them, *become* the Mishkan-pillars-with-vavin. **The akev-din mechanism**: these *amudim* are *raglayim*, *akeivim* — *bechinas din* — for *2 × Elokim = akev*, and there is achizah for chitzonim there. ***Ein din nimtak ela b'shorsho*** — 'a din is not sweetened except in its root' — and *shoresh ha-dinim is in Binah*, as the Zohar (Vayikra 10b) says: *'Binah, dinin mis'arin minah'* — 'Binah, judgments are aroused from her'; and as Mishlei 8:14 says: *'ani Binah, li gevurah'* — 'I am Binah, the gevurah is mine.' **Shem MB is in Binah**. *Nimtza* — it emerges — *that when one draws Shem MB into the amudim, the dinin are sweetened in their shoresh.* **Verse-seal**: ***'vavei amudim va-chashukeihem kasef'*** — 'the hooks of the pillars and their bands of silver' (Shemos 27:17, the Mishkan courtyard). The *peirush* hidden in the verse: *al yedei chashikah v'his'chabrus shel ha-vavin im ha-amudim, na'aseh kesef* — *via the longing-and-joining (chashikah, lashon chashek) of the vavin with the amudim, **silver** is made* — *kesef = chesed* — meaning the dinim are sweetened back into chesed. The pidyon-coin (mamon = amudim) plus the tzaddik's three-yad / Shem MB intention (the vavin) = the verse's '*vavei amudim va-chashukeihem kasef*': money joined to the Name becomes silver-chesed. The whole physics of pidyon nefesh, anchored in one Mishkan-verse. Intermediate: **Ois ב (Pidyon Nefesh)**: Mamon = ***amudim*** (Dev 11:6 'yekum asher b'raglehem'; Pes 119a — mamon ha-ma'amid adam al raglav). Tzaddik manniach yadav al ha-mamon → kavanah: ***3 yadayim (Gedolah/Chazakah/Ramah)*** = 3×יד(14) = ***42 = Shem MB***. Mivneh shem MB: 7 shemos × 6 osiyos = 42 — i.e., shesh vavin per shem. Kavanah: hamshich vavin l'soch mamon (=amudim) → ***vavei ha-amudim***. Amudim = raglayim = akeivim = din (2×Elokim=172). Ein din nimtak ela b'shorsho; **shoresh dinim = Binah** (Zohar Vay 10b 'Binah dinin mis'arin minah'; Mish 8:14 'ani Binah li gevurah'); **Shem MB b'Binah** → hamshachas MB l'amudim = hamtakas ha-dinim ba-shoresh. Pasuk: ***'vavei amudim va-chashukeihem kasef'*** (Shem 27:17) — chashikah + his'chabrus vavin im amudim → kesef (chesed) = nimtakim ha-dinim.

Beginner: **Ois ג — Etz Chaim 13-14 (Heichal ha-Kesarim, Sha'ar Arich Anpin), Yoma 71a, and the *talmidei chachamim* who increase shalom in the world**. Rabbeinu builds the third application out of two Lurianic gates and one Bavli teaching. **Etz Chaim, perek 13** (Heichal ha-Kesarim, Sha'ar A"A — the gate of Arich Anpin's crowns): *Shem Mem-Bes is in Binah, and these forty-two are the **ש"ע nehorin (370 lights)** that illuminate*. (The ש"ע nehorin are the 370 lights of Atik / A"A's face — the supernal radiance through which Shem MB shines.) ***With the ח' chivara*** (the eight whitenesses, the 8 white lights of A"A's *daikna*, beard, and forehead) — 370 + 8 = ***378 = gematria of 'b'shalom'*** (בשלום = 2+300+30+6+40 = 378). The radiance of MB-in-Binah, plus the eight whitenesses, equals 'in peace.' **Etz Chaim perek 14**: that same gematria 378 *= chashmal malbush* — *chashmal* (חשמל = 8+300+40+30 = 378) is the 'protective garment' of the upper world; *this chashmal guards the upper begadim (the encompassing lights/garments) from the **ש (ash, moth) of the klipah*** — as it is written: *'ka-beged yochlem ash'* — 'like a garment, the moth shall consume them' (Yeshayahu 51:8). The cosmic moth gnawing the divine garments is held off by chashmal-378. **The Bavli (Yoma 71a)** delivers the practical principle: ***'ha-rotzeh l'nasech yayin al gabei ha-mizbei'ach, y'malei g'ronam shel talmidei chachamim'*** — 'one who wishes to pour wine upon the altar [in our day, when there is no Beis HaMikdash], let him fill the throats of talmidei chachamim.' Rabbeinu now decodes each term: *l'nasech* = *meluchah u-memshalah* (kingship and rule), as it says *'va-ani nasachti malki al Tziyon har kodshi'* — 'and I have anointed (poured-as-king) My king upon Tziyon, My holy mountain' (Tehillim 2:6) — same root *nun-samech-kaf*. *Yayin* = *bechinas Binah, shoresh ha-bechorah, yayin ha-mesameach* (the same yayin from Ois א). *Mizbei'ach* = *bechinas dinim* (the altar where dinim are processed). *Talmidei chachamim* = *bechinas Netzach v'Hod* (the supernal NH, which are the legs / pillars of the Shechinah). **The peirush spelled out**: ***one who wishes to crown, to enthrone, and to sweeten dinim*** — through their root, which is *yayin ha-mesameach* — *what should he do?* Good advice for this: *'fill their throats'* — meaning, ***through rikudin*** (Ois א) ***or through pidyon*** (Ois ב), as above. Both operations are forms of *milui geronam shel talmidei chachamim* — flooding the throats of the upper-NH with the rooted gevuros of Binah. **And ALSO** *through the literal milui geron of physical talmidei chachamim* — providing them with food, support, and the means to teach — ***the dinin are sweetened***. Source-verse: end of Maseches Berachos (Berachos 64a) — *'talmidei chachamim marbim shalom ba-olam'* — 'talmidei chachamim increase peace in the world.' Why? Because *through them the Shem MB is drawn down* — Shem MB = ש"ע nehorin + ח chivara = 378 = ***ב'שלום***. **The lower-NH = upper-NH**: *talmidei chachamim are called Netzach v'Hod, raglin* — as the Midrash (Bereshis Rabbah 74; cf. Targum on Shir Ha-Shirim 5:15) explains *'shokav amudei shesh'* — 'his thighs are pillars of marble' — *hem talmidei chachamim*. The TC are themselves the lower image of the supernal NH-pillars. **And gam *mizbei'ach* = raglin** — for it is written *'zivchu zivchei tzedek'* — 'sacrifice the sacrifices of righteousness' (Tehillim 4:6) — and *'tzedek l'fanav y'halech'* — 'tzedek (Malchus, *ragel*) walks before Him' (Tehillim 85:14): the altar moves on the legs of tzedek. **Final verse-seal**: ***'yiten lecha kil'vavecha v'chol atzascha y'malei'*** — 'may He grant you the desire of your heart, and fulfill all your counsel' (Tehillim 20:5). *V'eimasai? Ka'asher v'chol atzascha y'malei* — and when does He grant it? — *al yedei milui geronam shel talmidei chachamim* — through the filling of the throats of TC. **Why are TC called *eitzos* (counsels)?** From Avos 6:3 *'v'nehenin mimenu eitzah v'tushiyah'* (one benefits from him counsel and wisdom); and *'atzas Hashem l'olam ta'amod'* (Tehillim 33:11) — the counsel of Hashem stands forever — *she-heim amudei olam* (for they are the pillars of the world); and *'Hashem Tzva'os ya'atz'* (Yeshayahu 14:27) — Hashem Tzva'os has counseled — and *Hashem Tzva'os = NH* (the standard kabbalistic identification). The whole cycle closes: support the talmidei chachamim → fill their throats → draw down Shem MB into Binah-NH → sweeten the dinim at the heels → fulfilled counsel and bechorah-berachah seized. *Dance, pidyon, and supporting Torah scholars* are three faces of *one* avodah — drawing yayin ha-mesameach from the shoresh ha-Binah down into the legs of the world. Intermediate: **Ois ג**: ***Etz Chaim 13*** (Heichal ha-Kesarim Sha'ar A"A): Shem MB b'Binah = **ש"ע nehorin** (370). +**ח חיוורא** (chivara, 8 whitenesses of A"A) = ***378 = 'b'shalom'***. ***Etz Chaim 14***: 378 = **chashmal malbush** — shomer begadim elyonim me-***ash*** d'klipah ('ka-beged yochlem ash' Yesh 51:8). **Yoma 71a**: 'ha-rotzeh l'nasech yayin al gabei ha-mizbei'ach, y'malei g'ronam shel talmidei chachamim.' L'nasech = ***meluchah u-memshalah*** (Teh 2:6 'nasachti malki'); yayin = Binah (shoresh bechorah, yayin ha-mesameach); mizbei'ach = dinim; TC = NH. ***Ha-rotzeh l'hamlich u-l'hamtik dinim b'shorsham (yayin ha-mesameach) → milui geronam, b'rikudin o pidyon (Oisos א-ב)***. Gam **literal milui geronam shel TC**: 'TC marbim shalom ba-olam' (Ber 64a) — al yedam nimshach Shem MB = ש"ע + ח = ב'שלום (378). **TC = NH = raglin** (Mid Ber Rab 74 al Shir 5:15 'shokav amudei shesh'; Targum). **Mizbei'ach = raglin** ('zivchu zivchei tzedek' Teh 4:6; 'tzedek l'fanav y'halech' Teh 85:14). **Pasuk**: 'yiten lecha kil'vavecha, v'chol atzascha y'malei' (Teh 20:5) — al yedei milui geronam shel TC. TC = eitzos (Avos 6:3; Teh 33:11 'atzas Hashem l'olam ta'amod' = amudei olam; Yesh 14:27 'Hashem Tzva'os ya'atz' = NH).