Running Commentary on Torah 47 — Va-Achaltem Achol v-Savo'a

Beginner: **Opening pasuk — Yoel 2:26**: ***'va-achaltem achol v-savo'a, v-hilaltem es shem Hashem Elokeichem asher asah imachem l-hafli, v-lo yevoshu ami l-olam'*** — *'you shall eat, eat and be sated, and praise the name of Hashem your G-d who has done wonders with you; and My people shall never be shamed.'* **The core teaching**: ***mi she-hu meshuka b-ta'avas achilah, b-yadu'a she-hu rachok me-emes, u-v-yadu'a she-dinim shorin alav; gam zeh siman al dalus, gam yavo li-y-dei bizyonos u-v-shos*** — *one sunk in the ta'avah of eating is *known* to be far from *emes*, *dinim* rest upon him, is a sign of *dalus*, and brings him to *bizyonos and bushos***. **Anchor — Tehillim 12:9**: ***'saviv r-sha'im yishalechun, k-rum zulas li-v-nei adam'*** — *'the wicked circle around (when) *k-rum zulos* is among the sons of men'*. **Berachos 6b**: ***'keivan she-nitzrach adam la-b-riyos, nishtaneh panav k-krum'*** — *'when a person must turn to others (for bread), his face changes *like 'krum' (multi-colored like a chameleon)'* — *bushah literally shifts the facial colors*. **The converse — breaking ta'avah produces nifla'os**: ***v-da, mi she-hu m-shaber ta'avas achilah, HaKadosh Baruch Hu oseh al yado mofsim*** — *one who breaks ta'avas-achilah, HKBH performs nifla'os through him*. **Chazal — Berachos 20a**: Rav Pappa asked R' Pappa b. Abba about the apparent contradiction between **Devarim 10:17** ***'asher lo yisa panim v-lo yikach shochad'*** (*'who does not lift faces / show favor'*) and **Bamidbar 6:26** ***'yisa Hashem panav eilecha'*** (*'Hashem shall lift His face to you'* — the *Birkas Kohanim*). ***Amar HaKadosh Baruch Hu: eich lo essa lahem panim? Ani amarti 'v-achalta v-savata u-verachta' — v-hem m-dakdekin al atzman b-k-zayis u-v-k-beitzah*** — *'said HKBH: how can I not lift faces to them? I commanded 'eat and be sated and bless,' yet they are *strict with themselves down to a k-zayis and a k-beitzah'* (= they restrain themselves even at the minimum halachic shiur). **The conclusion**: ***nimtza she-n-si'as panim hu al yedei shvirus ta'avas achilah*** — *n-si'as-panim (the lifting of the Divine Face) is *accomplished specifically* via breaking ta'avas-achilah*. **The negative mirror — Devarim 31:18**: ***'v-histarti panai ba-yom ha-hu'*** — *'I will hide My face on that day'* — when Yisrael sinks in ta'avas-achilah, the opposite happens: *hester panim*. Intermediate: **Opening** — **Yoel 2:26** 'va-achaltem achol v-savo'a v-hilaltem'. Ta'avas achilah → rachok me-emes + dinim + dalus + bizyonos (**Teh 12:9** 'k-rum zulos'; **Ber 6b** 'nishtaneh panav k-krum'). Breaking ta'avah → **mofsim via him** (**Ber 20a**: 'ani amarti v-achalta v-savata u-verachta, v-hem m-dakdekin k-zayis u-k-beitzah' → n-si'as panim). Converse: ta'avah = **hester panim** (**Dev 31:18** 'v-histarti panai').

Beginner: **Eretz Yisrael = Eretz ha-Chayim, receiving from Yaakov = tefilin = chayim; the 'asher lo b-miskenus tochal bah lechem' chidush***. ***V-eretz Yisrael, she-ikar kabalasah mi-bechinas Yaakov, kmo she-kasuv 'va-yeshev Yaakov ba-aretz'*** (**Bereshis 37:1**). ***Bi-shvil zeh, nikreis *Eretz ha-Chayim'*** (**Zohar Vayikra 45b** — *EY is called 'Land of Life'*). **The tefilin-chayim connection**: ***ki tefilin nikra'im chayim, kmo she-kasuv 'Hashem aleihem y-chayu'*** (**Yeshayahu 38:16**) — *tefilin are called *chayim*; based on Menachos 44b's reading of *'Hashem aleihem y-chayu'* as referring to tefilin*. **The shevach-EY pasuk — Devarim 8:9**: ***'eretz asher lo v-miskenus tochal bah lechem'*** — *'a land in which you shall *not eat bread in *miskenus* (poverty/destitution)'*. **Rabbeinu's chidush — the contrast of two reasons for eating only lechem**: ***ki lifamim adam ochel lechem me-chamas aniyus, v-lo me-chamas chesron ta'avah l-ta'anugim acherim — aval im hayah lo she'ar ma'achalim, lo hayah ochel lechem l-vad*** — *sometimes a person eats just bread *from poverty* (not because he doesn't want delicacies; if he had them, he would eat them)*. ***V-zeh shevach Eretz Yisrael — she-lo me-chamas aniyus tochal lechem, ela me-chamas shvira u-vitul ta'avas achilah*** — *EY's shevach is: not eating just-lechem *from destitution, but from having *broken and nullified* the ta'avah itself*. ***Ki hi m-kabeles he'arah v-hashpa'ah mi-bechinas tefilin, mi-bechinas Yaakov, mi-bechinas emes, she-mi-sham ba ashirus*** — *EY receives light and flow from *tefilin = Yaakov = emes*, which is the *source of osher* itself*. The EY-eater eats simple lechem from *osher* (abundance of emes), not from lack. Intermediate: **Eretz Yisrael** = received from **Yaakov** (**Ber 37:1** 'va-yeshev Yaakov'); called **Eretz ha-Chayim** (**Zohar Vay 45b**). **Tefilin=chayim** (**Yesh 38:16** 'Hashem aleihem y-chayu'; **Men 44b**). **Dev 8:9** 'lo v-miskenus tochal bah lechem': chidush = EY eats simple-lechem from shvira-of-ta'avah (osher-of-emes), not from aniyus. EY receives from tefilin=Yaakov=emes=osher.

Beginner: **Damaging emes = damaging kelalus-ha-gvanim → the multi-colored face of bushah***. ***U-kshe-pogem b-emes, bi-chlalius ha-gvanin, azai na'aseh mi-kelaliyus ha-gvanin bushah, u-va alav bushah*** — *when one damages *emes* (= the kelalus/unity of all colors), the very kelalus-of-colors turns into bushah* (Zohar Emor 89b; Tikkun 58). ***Heinu aniyus, kmo she-kasuv 'k-rum zulas li-vnei adam' — nishtaneh panav l-kamah gvanin, k-krum*** — *= aniyus: 'like a krum' (chameleon) the face changes into several colors* (echoing seg 1). **The logic**: emes = *pe'er* = *kelalus of all colors unified into one* (tiferes, the central column). Damage → the unified colors *scatter* into the **multi-variegated face of bushah** (changing colors as one turns to others for food). The chameleon-blush of a beggar is literally *emes shattered into plural gvanin*. Intermediate: **Pgam emes** (= kelalus gvanim) → bushah / multi-colored face (Zohar Emor 89b; Tik 58). Aniyus = 'k-rum zulos, nishtaneh panav k-krum' (echoes seg 1). Emes unified → damage → scattered gvanin = chameleon-blush of beggar.

Beginner: **B-nei Yisrael receive via EY; EY's shefa = he-aras-p-nei-Yaakov = tefilin = 'ha-nosen imrei shefer'***. ***Va-anachnu b-nei Yisrael, m-kabelin ha-shefa derech Eretz Yisrael. V-shefa Eretz Yisrael, hi he-aras p-nei Yaakov, he-aras ha-tefilin*** — *we, b-nei Yisrael, receive flow through EY; EY's flow is the he-arah (illumination) of Yaakov's face = the he-arah of the tefilin*. **Anchor — Bereshis 49:21** (Yaakov's bracha to Naftali): ***'Naftali ayalah sh-luchah, ha-nosen imrei shafer'*** — *'Naftali is a swift hind, who gives goodly sayings'*. **Shefer = pe'er = tefilin**: ***ki shefer zeh bechinas pe'er, bechinas tefilin*** — *'shafer' puns with 'pe'er' (glory), which is tefilin* (tefilin are called *pe'er*, as in Yechezkel 24:17 'pe'erecha chavosh alecha'). ***Heinu she-hi nosenes lanu osios-he'arah she-kiblah mi-tefilin*** — *EY transmits letters of light that she received from the tefilin (= from Yaakov's forehead-radiance)*. **Koheles 9:9**: ***'r-eih chayim im ishah asher ahavta'*** — *'see life with the *isha* whom you love'* — Rabbeinu's chidush: ***ha-nosen imrei shefer roshei teivos *isha'*** — ***א****sher* + ***ש****afer* + ***ה****a-nosen* = three letters of *א-ש-ה*) — i.e., *ishah* as used in Koheles is itself the R"T of the Naftali-bracha. ***V-zeh 're'eih chayim' dayka, ki tefilin nikra'im chayim*** — *'r-eih chayim' specifically — because tefilin are called chayim*. **Further — Naftali = osiyos tefilin**: ***v-zeh 'Naftali ayalah sh-luchah' v-chu', Naftali osios tefilin*** — *Naftali (נפתלי) = the letters of *tefilin* (נ-פ-ת-ל-י) with the additional י at the end; the name itself *is* the letters-of-tefilin*. The five letters of *tefilin* (תפלין) are all present in *Naftali* plus one extra י. Intermediate: EY's shefa = he-aras p-nei Yaakov = tefilin. **Ber 49:21** 'ha-nosen imrei shefer' (Naftali's bracha): shefer=pe'er=tefilin. **Koh 9:9** 'r-eih chayim im ishah': **ishah R"T** = **ה**a-nosen **א**imrei **ש**afer (reordered); chayim=tefilin. **Naftali=osios tefilin** (נפתלי contains נ-פ-ת-ל-י = letters of תפלין + extra י).

Beginner: **The messianic peak — eating shefa-emes via EY + praising HKBH → becoming shutaf in briyah = new shamayim + aretz + mazalos***. ***U-kshe-anu ochlim shefa emes ha-ba derech Eretz Yisrael, v-achar kach anu m-dabrim hilulo shel ha-Kadosh Baruch Hu b-zeh ha-ko'ach, azai na'aseh shamayim va-aretz chadashim*** — *when we eat the *shefa-emes* coming via EY, then speak HKBH's praise *with that very power*, new shamayim-and-aretz are created*. **Hakdamas ha-Zohar 5a**: ***'le-emor l-Tziyon *ami* atah'*** (Yeshayahu 51:16 — *'to say to Tziyon, you are My people'*) — ***al tikrei 'ami' ela 'imi', b-shutafi*** — *'do not read 'ami' (My people) but 'imi' (with Me, as a partner)'*. **The creative mechanism**: ***ki shamayim he-chadash na'aseh al yedei he-aras p-nei Yaakov, v-ha-aretz he-chadashah na'asah al yedei Eretz Yisrael, she-holechs ha-shefa derech Eretz Yisrael*** — *new shamayim via *he-aras p-nei Yaakov*; new aretz via *the shefa-flow of EY***. ***Nimtza she-bara achshav shamayim u-mazalos acherim; nimtza she-m-shaneh ha-teva she-hayah mo-tavei ba-mazalos ha-rishonim, ki achshav na'asah mazalos chadashim*** — *he has now created new shamayim and new mazalos, *altering the very teva previously determined by the old mazalos***. ***Nimtza she-al yedei shvirus ta'avas achilah, na'aseh mofsim u-fla'os*** — *therefore, via breaking ta'avas-achilah, mofsim and pla'os happen* — because mofsim/pla'os *are* precisely the re-engineering of the teva via replacing the old mazalos with new ones. Intermediate: Eating shefa-emes via EY + praising HKBH = **shutaf b-briyah** → new shamayim+aretz+mazalos (**Hakd Zohar 5a** 'ami → imi, b-shutafi' on **Yesh 51:16**). New shamayim=he-aras p-nei Yaakov; new aretz=EY-shefa. Teva of old mazalos replaced by new → mofsim/pla'os = re-engineering teva via shvira-of-ta'avah.

Beginner: **Reb Nosson's editorial note — two versions of this Torah***. ***Gam zos ha-Torah kasavti mi-techilah b-atzmi, v-nimtze'u bah kamah devarim m-vo'arim yoser*** — *'this Torah I first wrote from my own memory, and several matters came out more explained in my version'*. ***Gam siyum peirush ha-mikra 'v-achaltem', necher kan bi-l-shono ha-kadosh — u-mah she-chaser zeh, gileh zeh, v-chu', al kein he-atakti gam nuscha zos she-kasavti b-atzmi, v-zeh-hu*** — *'also the conclusion of the peirush on the pasuk 'v-achaltem' is *missing here in Rabbeinu's holy language* — *what is missing in one version is revealed in the other* — therefore I also copied this version that I wrote on my own; and this is it'*. Important editorial principle: the Breslov corpus often has *two* versions of a given teaching — R"N's memoried-and-expanded form (which gives more beur) and Rabbeinu's own tight-lashon form (which is sparser but more authoritative). Segments 7-13 below are R"N's fuller expansion; segs 1-5 are the tight-lashon. Intermediate: **R"N editorial** — R"N wrote Torah 47 first from memory (fuller peirush, including complete v-achaltem-siyum which is missing in Rabbeinu's holy lashon). Hence *two versions* — segs 1-5 = Rabbeinu's tight-lashon; segs 7-13 = R"N's fuller expansion. 'What's missing in one is revealed in the other.'

Beginner: **R"N expansion — opening with the core triple-reading of ta'avas-achilah***. ***'V-achaltem achol v-savo'a v-hilaltem es shem Hashem Elokeichem'*** — *Yoel 2:26 restated*. ***Ki mi she-yatza mi-ta'avas achilah, yachol li-hyos ish mofes*** — *one who *exited* ta'avas-achilah can be an *ish-mofes* (wonder-worker)*. ***U-mi she-hu m-shuka b-ta'avas achilah, siman she-hu shakran*** — *one *sunk* in it is a sign of being a *liar* (sheker-speaker)*. ***V-chein afilu ish tzaddik she-k-var yatza me-ha-ta'avah v-nafal mi-madregaso v-nafal l-ta'avas achilah, siman she-yatza sheker mi-piv*** — *even a tzaddik who *had already exited* the ta'avah and then *fell from his madregah* back into it — a sign that *sheker has come out of his mouth***. ***V-chein moreh gam kein she-yesh din alav l-ma'alah, v-gam hu siman aniyus*** — *further: sign of a *din on him Above, and also a sign of *aniyus***. Three simultaneous diagnostic signs from ta'avas-achilah: sheker emerging from the mouth, dinim above, aniyus below. Intermediate: **R"N expansion restart** — **Yoel 2:26**: 1) exited ta'avah → **ish-mofes**; 2) sunk → **shakran**; 3) tzaddik fell from madregah into it → sheker from mouth + din above + aniyus. Three diagnostic signs.

Beginner: **The 'v-achalta v-savata u-verachta' reading — Berachos 20a chidush***. ***V-ha-inyan, d-hinei kasuv 'v-achalta v-savata u-verachta'*** (**Devarim 8:10** — *'you shall eat and be sated and bless'* — the biblical obligation of *birkas ha-mazon* after being sated). ***V-lichorah mi-zeh ta'anas ha-yetzer ha-ra — le-echol v-lisbo'a l-malos nafsho, v-achar kach l-varech es Hashem*** — *at first glance, this seems to *support* the yetzer-ha-ra: eat to fullness, fill your body, *then* bless Hashem — the pasuk seemingly sanctions eating-to-fullness as a prerequisite for brachah*. ***Ach b-emes amru rabboseinu zichronam li-v-rachah (Berachos 20a)*** — *but our Rabbis resolved this in Berachos 20a*: the tension between **Devarim 10:17** ***'asher lo yisa panim'*** (*'who lifts no face'*) and **Bamidbar 6:26** ***'yisa Hashem panav eilecha'*** (*Birkas Kohanim* — *'Hashem shall lift His face to you'*). ***V-chi lo essa panim v-chu', she-ani amarti 'v-achalta v-savata u-verachta', v-hein m-dakdekin al atzman mi-k-zayis v-ad k-beitzah*** — *'and I shall not lift faces? I commanded 'and you shall eat and be sated and bless,' yet they are *strict with themselves from a k-zayis through a k-beitzah* (= from the minimum shiur upward, limiting intake far below full satiety)*. **The remez — Birkas Kohanim as direct consequence**: ***v-zeh-hu remez nifla: im Yisrael m-dakdekin li-vli le-echol harbeh, rak mi-k-zayis v-ad k-beitzah — azai hem bi-bechinas 'yisa Hashem panav'*** — *this is a wondrous hint: if Yisrael limits itself from k-zayis to k-beitzah, they are in the bechina of *'yisa Hashem panav'* (n-si'as-panim, which is Birkas Kohanim's middle bracha)*. ***Aval l-hefech, chas v-shalom, mi-klal hen atah shomea lav*** — *but the reverse (chas v-shalom) follows from the positive* — *'from the positive implication, hear the negative'* (the Chazalic hermeneutic): if eating *within-shiur* produces n-si'as-panim, eating *beyond-shiur* produces *hester-panim*. ***V-zehu 'v-histarti panai v-hayah le-echol'*** (**Devarim 31:18** + 31:17 — *'I shall hide My face and it shall become food/prey'*) ***— klomar, im hem m-shuka'im b-ta'avas achilah*** — *if they are sunk in ta'avas-achilah, *then* hester-panim activates*. Intermediate: **Dev 8:10** 'v-achalta v-savata u-verachta' — yetzer ha-ra would claim this sanctions eating-to-fullness. Chazal (**Ber 20a**): tension **Dev 10:17** 'lo yisa panim' vs **Bam 6:26** 'yisa Hashem panav'; HKBH: 'I commanded v-achalta v-savata, yet they m-dakdekin k-zayis-k-beitzah' = basis of n-si'as-panim. Converse: ta'avah → **hester panim** (**Dev 31:17-18** 'v-histarti panai v-hayah le-echol').

Beginner: **The cosmic shefa-chain: world → EY → emes → Yaakov → tiferes → shamayim; plus the 'eretz ocheles yoshveha' chidush***. ***V-hinei kol ha-olam kulo, nizon mi-shefa shel Eretz Yisrael, ka-yadu'a*** — *the whole world is nourished from EY's shefa (as is known — Ta'anis 10a: the shefa first reaches EY and then spreads to the rest of the world)*. ***V-Eretz Yisrael b-atzmo, m-kabel ha-shefa min emes, she-hu midas Yaakov*** — *EY herself receives flow from *emes*, which is *middas-Yaakov***. **Anchor — Michah 7:20**: ***'titten emes l-Yaakov, chesed l-Avraham'*** — *'You shall give emes to Yaakov, chesed to Avraham'* — the Avos-middah distribution. ***V-hu middas tif'eres, she-hu kelaliyus ha-gvanin*** — *Yaakov = tiferes = the *kelalus of all colors united*. ***V-hu bechinas shamayim, esh u-mayim, she-hu gam kein kelaliyus ha-gvanin*** — *and is the aspect of *shamayim = esh+mayim*, also a *kelalus* (the traditional etymology: *shamayim = sham-esh + sham-mayim*, or *esh-mayim*)*. **The 'eretz ocheles yoshveha' chidush**: **Bamidbar 13:32** (the spies' slander): ***'eretz ocheles yoshveha hi'*** — *'a land that consumes its inhabitants'*. ***D-kashah, hen emes she-ha-meraglim hotzi'u sheker mi-pihem — ach eich nichtav sheker shelahem ba-Torah she-hi emes?*** — *the question: the meraglim lied — but how is their lie *written in the Torah of truth?* (cf. Zohar Balak 208b for this type of problem). ***U-v-hechrach, she-bi-devarim ha-lalu nirmaz bahem davar emes*** — *perforce, these words must encode *an underlying truth* — even though the meraglim intended them as slander*. ***V-yesh l-ramez ha-nal, 'eretz ocheles' — k-lomar she-achilasah v-hashpa'asah hu mi-bechinas 'yoshveha', she-hu bechinas 'va-yeshev Yaakov' she-hu midas emes*** — *'eretz ocheles yoshveha' decoded: EY's *eating/drawing-shefa* is *from her yoshveha* — i.e., from *'va-yeshev Yaakov ba-aretz'* (seg 2) — the yoshev-Yaakov *is* middas-emes. ***V-hu gam kein bechinas tefilin, she-nikra'im 'pe'er', she-hu midas Yaakov; v-al kein nikreis 'Eretz Yi...(srael)'*** — *and this is also tefilin = pe'er = middas Yaakov; therefore called *Eretz Yisrael* (= *Eretz Yaakov-Yisrael* — since Yisrael is Yaakov's messianic name, the emes-midah-name).* Intermediate: **Shefa chain**: world ← EY ← emes = Yaakov (**Michah 7:20** 'titten emes l-Yaakov') = tiferes = kelalus gvanim = **shamayim** (esh+mayim). **'Eretz ocheles yoshveha'** (**Bam 13:32**): meraglim lied, but Torah-of-emes encodes underlying truth — EY's achilah is *from her yoshveha* = 'va-yeshev Yaakov' = emes = tefilin = pe'er. Hence **Eretz *Yisrael*** (Yaakov's emes-name).

Beginner: **The 'r-eih chayim im ishah' chidush revisited — the four-layer fusion**. ***V-al zeh yesh l-ramez gam kein, 'r-eih chayim im ishah'*** (**Koheles 9:9** — *'see life with the ishah whom you love'*). ***Ki ISHaH roshei teivos *H*a-nosen *I*mrei *Sh*afer*** (reordered: **ה**-**א**-**ש** = ***he*** (of *ha-nosen*), ***alef*** (of *imrei*), ***shin*** (of *shafer*); in Hebrew alef-beis order the word *ishah* אשה can be expanded as an acrostic of these three words — Rabbeinu's drash reads the three letters of *ishah* as a mnemonic for Yaakov's bracha to Naftali). ***V-heinu 'r-eih chayim' — ki tefilin nikra'in chayim, kmo she-amru razal (Menachos 44b): 'Hashem aleihem y-chayu', d-darshu al tefilin*** — *'r-eih chayim' specifically = tefilin (Menachos 44b on Yeshayahu 38:16 derashah)*. **Tefilin-panim chidush — Devarim 28:10 + Berachos 6a**: ***ki b-tefilin ne'emar 'v-ra'u kol amei ha-aretz ki shem Hashem nikra alecha v-yar'u mi-meka'*** — *'all the peoples of the earth shall see that the name of Hashem is called upon you, and they shall fear you'* — Berachos 6a's derashah: *'ki shem Hashem nikra alecha'* refers to *tefilin shel rosh*. ***V-heinu 're-eih chayim' she-hu tefilin, 'im ishah' roshei teivos ha-nosen imrei shefer, she-hu gam kein bechinas tefilin*** — *'r-eih chayim' = tefilin (from 'Hashem aleihem y-chayu'); 'im ishah' = R"T Ha-nosen Imrei Shefer = also tefilin (from shafer/pe'er)* — the verse doubly-signs-tefilin through two independent derivations. Intermediate: **Koh 9:9 'r-eih chayim im ishah'**: double tefilin-remez: (1) chayim=tefilin (**Men 44b** on **Yesh 38:16** 'aleihem y-chayu'; **Dev 28:10** 'shem Hashem nikra alecha' = tefilin shel rosh per **Ber 6a**); (2) ishah=R"T Ha-nosen Imrei Shefer = tefilin via shafer/pe'er (seg 4). Pasuk doubly signs-tefilin.

Beginner: **'Eretz asher lo v-miskenus tochal bah lechem' decoded — kushta ka'ei; 'mamono shel adam she-ma'amido'***. ***V-zehu 'eretz asher lo v-miskenus tochal bah lechem'*** (**Devarim 8:9**). ***K-lomar, 'eretz' — she-hu bechinas emes, v-az hu bi-bechinas he-aras panim, v-eino bocher b-tafnukim*** — *'eretz' = bechinas emes → he-aras panim → no yen for delicacies (tafnukim)*. ***V-al kein 'lo v-miskenus' me-chamas dalus v-aniyus, 'tochal bah lechem' v-lo she'ar ma'adanim — rak me-chamas she-hu bi-bechinas emes, v-hu m-fushat mi-ta'avas achilah, v-eino bocher rak b-lechem le-echol*** — *'not from *miskenus* (poverty) does he eat only lechem, but from *being on emes-level*, divested of ta'avas-achilah, *choosing* only lechem*. ***V-al kein nikreis Eretz Yisrael 'Eretz ha-Chayim' — ki hashpa'asah mi-midas Yaakov, she-ne'emar alav 'Yaakov avinu lo meis'*** (**Ta'anis 5b** — *'our father Yaakov did not die'*). ***V-hu gam kein bechinas tefilin, she-nikra'im chayim*** — *all three: Yaakov-lo-meis + EY-eretz-ha-chayim + tefilin-chayim — the same midah-of-emes*. **Parnasah b-ruach — kushta ka'ei**: ***nimtza, ki ha-ocheiz b-midas emes, azai parnasaso b-ruach, ki ha-hashpa'ah mi-midas emes*** — *one who grasps middas-emes has parnasah *b-ruach* (easily, flowing) — because his shefa comes from emes directly*. **Shabbos 104a**: ***'kushta ka'ei, shikra lo ka'ei'*** — *'truth stands, falsehood does not stand'* (the gemara's discussion of letter-shapes: the letters of *emes* (א-מ-ת) stand on two legs, the letters of *sheker* (ש-ק-ר) stand on a single leg each — emes is stable, sheker collapses). **Pesachim 119a — 'v-es kol ha-y-kum asher b-ragleihem'** (**Devarim 11:6** on the Korach-event): ***'zeh mamono shel adam she-ma'amido'*** — *'this is a person's money, which stands him up'* — Chazal's reading that *mamon = kiyum* (what sustains). ***V-zeh*** — *link: middas-emes (which kushta-ka'ei) produces the sort of mamon that ma'amido = stable parnasah, no collapse into sheker-bakery-ka-lah-ka'ei*. Intermediate: **Dev 8:9** 'lo v-miskenus tochal bah lechem': eretz=emes → he-aras panim → lechem not from aniyus but from p-shit-ta'avah. EY=**Eretz ha-Chayim** ('Yaakov lo meis' **Ta'an 5b**) = tefilin=chayim. **Parnasah b-ruach via emes**: **Shab 104a** 'kushta ka'ei, shikra lo ka'ei'; **Pes 119a** on **Dev 11:6** 'v-es kol ha-y-kum'='mamono shel adam she-ma'amido'.

Beginner: **Berachos 24a + Menachos 103b chidush — *ha-toleh tefilav* = *ha-koneh min ha-palter* — eilu v-eilu***. ***U-v-zeh tavin nifla'os b-divrei rabboseinu zichronam li-v-rachah (Berachos 24a), she-darshu al pasuk 'v-hayu chayecha t-lu'im lecha mi-neged'*** (**Devarim 28:66** — the tochachah: *'your life shall be hung before you'*) ***— 'zeh ha-toleh tefilav'*** — *'this refers to one who *hangs his tefilin* (on a peg rather than storing them respectfully)'*. ***Gam amru (Menachos 103b)*** — *another gemara decodes the *same* pasuk differently* ***— 'zeh ha-koneh min ha-palter'*** — *'this is one who *buys bread from the baker* (rather than baking at home, so subject to the whim of bakery-supply)'*. **The eilu v-eilu**: ***zeh-hu she-amarnu, ki eilu v-eilu divrei Elokim chayim, u-shneihem davar echad*** — *this is our teaching: 'these and those are *divrei-Elokim-chayim'* — both readings *say the same thing***. ***Ki me-achar she-hu toleh tefilav, u-fogem b-tefilin she-hu midas emes, azai hu b-hester panim v-nismaat ha-shefa shelo, u-m-zonosav m-tzumtzamin, v-tzarich li-knos min ha-palter*** — *hanging tefilin = blemishing the midas-emes-tefilin-chayim-pe'er chain → hester panim → diminished shefa → forced to buy from baker*. The two derashos chain causally: ha-toleh-tefilav *produces* ha-koneh-min-ha-palter. **EY anchor — Devarim 11:12**: ***'eretz asher Hashem Elokecha doresh osah, tamid einei Hashem Elokecha bah me-reishis ha-shanah v-ad achris shanah'*** — *'a land that Hashem your G-d seeks out, always the eyes of Hashem your G-d are upon her, from the beginning of the year until the year's end'*. ***'Ki dover sh-karim, lo yikon l-neged einai'*** (**Tehillim 101:7** — *'one who speaks lies shall not stand before My eyes'*). ***Ach Eretz Yisrael, she-hi midas emes — 'tamid einei Hashem bah' v-chu'*** — *but EY, middas-emes, has *tamid einei Hashem bah* — directly the opposite of dover-sh-karim-lo-yikon-l-neged-einai*. Intermediate: **Ber 24a + Men 103b** on **Dev 28:66** 'v-hayu chayecha t-lu'im': (1) ha-toleh tefilav; (2) ha-koneh min ha-palter. **Eilu v-eilu**: hanging tefilin → pgam emes → hester panim → diminished shefa → forced to buy from baker. Chain is causal. **Dev 11:12** 'tamid einei Hashem bah' (EY) vs **Teh 101:7** 'dover sh-karim lo yikon l-neged einai': EY=emes → tamid einei Hashem; sheker → lo yikon.

Beginner: **The climax — the tzaddik who eats l-sabei'a-nafsho becomes shutaf-in-briyah via divrei-emes***. ***V-hinei k-she-ha-tzaddik ochel l-sabei'a nafsho, v-lo me-chamas ta'avah ha-gashmiyus, azai hu bi-bechinas n-si'as panim, v-nizon mi-midas emes*** — *when the tzaddik eats to satisfy his *nefesh* (and not from physical ta'avah), he is in the bechina of n-si'as-panim and is nourished from middas-emes*. ***V-ka-asher b-ko'ach achilah zo omed l-hodos u-l-halel la-Hashem, azai yotz'in mi-menu diburei emes*** — *and when, *on the strength of that eating*, he stands to praise Hashem, *true-utterances* emerge from him*. ***She-hem bechinas Yaakov, midas tif'eres, she-hu kelalius ha-gvanin; v-hu bechinas shamayim, esh u-mayim*** — *diburei-emes = Yaakov = tiferes = kelalus-gvanin = shamayim (esh+mayim)*. ***V-gam kein bechinas Eretz Yisrael, she-hashpa'asah gam kein mi-midas Yaakov ka-nal*** — *also bechinas EY, whose flow comes from the same midas-Yaakov*. ***V-al kein b-ko'ach zeh, na'aseh shutaf l-HaKadosh Baruch Hu li-v-ro shamayim va-aretz — she-hem bi-bechinas emes — b-diburav ha-k-doshim she-nov'im v-yotz'im mi-menu gam kein bi-bechinas emes ka-nal*** — *and in *this koach*, he becomes a *shutaf-of-HKBH in creating shamayim and aretz* (which are themselves bechinas-emes) *through his holy words, which flow from him also in emes*. **The final layer — Naftali = ayalah-sh-luchah = ha-nosen imrei shefer**: ***v-zeh she-amarnu l-ma'alah, ki Eretz Yisrael hi 'ayalah sh-luchah' — v-heinu 'ha-nosen imrei shefer'*** — *EY is 'ayalah sh-luchah' (swift-hind of Naftali's bracha) = 'ha-nosen imrei shefer'*. ***Ki ha-nizon mi-bechinas Eretz Yisrael, she-hi 'ayalah sh-luchah', she-hi bechinas emes, azai 'ha-nosen imrei shefer'*** — *one nourished from EY (= 'ayalah sh-luchah' = emes) = 'ha-nosen imrei shefer' = he gives forth goodly sayings = tefilin-osiyos-he-arah flowing outward*. ***K-lomar she-nosenes me-atz... (mah she-kibel me-EY)*** — *he gives from himself what he received from EY* = a fully-reflexive shefa-loop where the eater-of-EY-shefa becomes himself a source-of-shefa-for-others, closing the loop: breaking-ta'avah → eating-emes → praising-HKBH → creating-new-shamayim/aretz → becoming-ayalah-sh-luchah → giving-imrei-shefer to next layer of recipients. Intermediate: **Climax**: tzaddik eats **l-sabei'a nafsho** (not gashmi ta'avah) → n-si'as panim → nourished from midas-emes. Praising Hashem with that eating-koach → **divrei emes** emerge = Yaakov = tiferes = kelalus gvanin = shamayim (esh+mayim) = EY. **Shutaf l-HKBH** in briyah via diburei-emes. Tzaddik = **ayalah sh-luchah** = 'ha-nosen imrei shefer' (Naftali's bracha). Reflexive shefa-loop: breaking-ta'avah → eating-emes → praising → creating-new-shamayim/aretz → giving-imrei-shefer onward.