Running Commentary on Torah 49 — La-Shemesh Sam Ohel

Beginner: **Opening pasuk — Tehillim 19:5-6**: ***'la-shemesh sam ohel ba-hem, v-hu k-chasan yotzei me-chupaso yasis k-gibor la-rutz orach'*** — *'for the sun, He set a tent in them; and he is like a bridegroom emerging from his canopy, rejoicing like a warrior to run the course.'* Rabbeinu's entire Torah 49 is the peirush of this one verse — decoded as the cosmology of tzimtzum (Oisos א-ב), the ד→ה transformation (Ois ג), malchus-tefilah rising as korban-olah (Ois ד), the messianic song (Ois ה), teshuvah (Ois ו), tzitzis-techeles (Ois ז), and finally (seg 9) the explicit decoding: ***shemesh = tzaddik***; ***ohel = his zerichah/hasagah***; ***ba-hem = via Yisrael***; and the chasan/chupah language applied to actual Breslover wedding-minhagim (segs 10-13). Intermediate: **Opening pasuk** — Teh 19:5-6: 'la-shemesh sam ohel ba-hem, v-hu k-chasan yotzei me-chupaso yasis k-gibor la-rutz orach'. Whole Torah = peirush of one pasuk (shemesh=tzaddik; ohel=zerichah; ba-hem=via Yisrael; chupah-minhagim decoded).

Beginner: **Ois א — *Before briyah: tzimtzum → chalal panui → olamos = middos; lev = tzir ha-middos; 2 yetzarim = 2 machshavos***. ***Ki kodem ha-briyah hayah ohr HaKadosh Baruch Hu ein sof*** — *before creation, the light of HKBH was *ein sof*, unbounded*. ***V-ratzah HaKadosh Baruch Hu she-yisgaleh malchuso, v-ein melech b-lo am, v-hutzrach li-vro bnei adam, she-y-kablu al malchuso*** — *HKBH wanted His malchus revealed; but 'there is no king without a nation,' so He had to create bnei adam to accept His malchus*. **Key principle**: ***v-hisgalus malchuso iy efshar l-hasig ela al yedei ha-midos, she-al yedei ha-midos masigin Elokuso, v-yod'in she-yesh adon moshel u-m-naheig*** — *revelation of malchus is attainable *only* via middos — through middos we attain His Elokus and *know there is a ruling Adon***. **The tzimtzum mechanism**: ***v-tzimtzeim es ha-ohr ein sof la-tzedadin, v-nishar chalal panui, u-v-soch ha-chalal ha-panui bara es ha-olamos*** (Etz Chayim, first Heichal, Anaf 3 — the Arizal's foundational tzimtzum-Keter-chalal teaching). ***V-hein hein midosav*** — *the olamos created within the chalal *are* His middos*. **The lev as tzir-of-middos**: ***v-ha-lev hu ha-tzir shel ha-midos, heinu ha-chochmah she-ba-lev*** — *the *lev* is the axle/hinge of the middos — specifically *the chochmah that resides in the lev*. **Shemos 31:6**: ***'u-v-lev kol chacham-lev'*** — *'and in the heart of every wise-hearted'*. **Tehillim 104:24**: ***'kulam b-chochmah asisa'*** — *'You made them all with chochmah'* = the primary-yetzirah is via chochmah. **Tehillim 73:26**: ***'tzur l-vavi'*** — *'rock of my heart'* — read by Chazal as ***tzayar l-vavi*** — *'the *sculptor/artist* of my lev'* (the lev = the formed-object of His chochmah). **The 2-yetzarim chidush — Berachos 61a**: ***'va-yitzer'*** (Bereshis 2:7) is written ***with two yuds*** — the gemara derives from this 'two yetzarim' (yetzer-tov + yetzer-ra). ***Heinu machshavos tovos hem yetzer tov, u-machshavos ra'os hem yetzer ha-ra*** — *good thoughts = yetzer tov; bad thoughts = yetzer ha-ra*; ***ki ikar ha-yetzarim hem ha-machshavos v-ha-chochmos she-ba-lev, kmo she-kasuv 'ki yetzer machshavos libo'*** (Bereshis 6:5 — *'for the yetzer of the thoughts of his heart'*). **The damage-chain**: ***u-kshe-adam choshev b-machshavos ra'os, hu m-tamtem es ha-chalal shel ha-briyah, she-sham hisgalus ha-midos*** — *bad thoughts *clog the chalal of briyah* where middos reveal*. ***Ki ha-lev hu tzur ha-olamim, heinu tzur ha-midos*** — *lev = tzur-olamim = tzur-ha-midos*. **The ein-sof-of-lehavah**: ***ki l-fi ohr lahavios ha-lev shel ish Yisra'eli, iy efshar l-hisgalos me-ha-midos, ki ohr lehavioso hu ad ein sof*** — *the Yisra'eli's lev-lehavah burns *ein-sof* (no end/limit to his teshukah); therefore middos *cannot* reveal in such an unbounded blaze*. **The tzimtzum of personal lehavah**: ***v-tzarich l-tzamtzeim es ha-his'lahavus, kedei she-yisha'er ba-lev chalal*** — *one must tzimtzem one's own hislahavus to leave a *chalal* in the lev*. **Anchor — Tehillim 109:22**: ***'v-libi chalal b-kirbi'*** — *'my heart is a chalal (hollow) within me'* — David's lev = personally-tzimtzumed into a chalal, mirroring the cosmic chalal-panui. ***V-al yedei ha-tzimtzum shel ha-hislahavus, yachol la-vo l-hisgalos me-ha-midos, heinu la-avod es HaShem yisborach b-hadragah u-v-midah*** — *via this hislahavus-tzimtzum, middos can reveal → avodah *b-hadragah u-v-midah* (in graded, measured fashion)*. **Machshavos tovos = yetzarin tavin** — *they are the channel by which pe'ulos and middos tovos reveal = **yetzirah l-tav***. **Machshavos ra'os** — *they *clog* the lev (= ***arlas lev***), damaging the briyah = the chochmah-b-lev, because the yetzer-ra is a *tipesh*. Intermediate: **Ois א** — Kodem briyah, ohr HKBH=ein sof. Malchus revelation requires am → middos → hisagas Elokus. Tzimtzum → chalal panui → olamos=middos (Etz Chayim, Heichal 1 Anaf 3). **Lev=tzir ha-midos**=chochmah-b-lev (**Shem 31:6** 'u-v-lev kol chacham-lev'; **Teh 104:24** 'kulam b-chochmah asisa'; **Teh 73:26** 'tzur l-vavi' / tzayar). **2 yetzarim** from **Ber 61a** 'va-yitzer' 2 yudin: machshavos tovos=yetzer tov; ra'os=yetzer ra (**Ber 6:5** 'yetzer machshavos libo'). **Damage**: machshavos ra'os m-tamtem chalal → middos can't reveal. **Personal tzimtzum**: ohr lehavios lev=ein sof → must tzimtzem → **Teh 109:22** 'v-libi chalal b-kirbi' → middos reveal **b-hadragah u-v-midah**.

Beginner: **Ois ב — *Tefilah-b-lev as the direct revelation of malchus within the chalal-panui***. **Anchor — Devarim 11:13**: ***'u-l-ovdo b-chol l-vavchem'*** — *'and to serve Him with all your heart'* — ***eizo avodah she-b-lev? Zo tefilah*** (Ta'anis 2a — *'which service is in the heart? That is prayer'*). **Tefilah = malchus David**: ***ki tefilah bechinas malchus David, kmo she-kasuv 'va-ani tefilah'*** (**Tehillim 109:4** — *'and I am prayer'* — David *is* tefilah; David = malchus ha-tachtonah). **Ikar tefilah in lev**: ***v-ikar ha-tefilah talui ba-lev, she-y-sim kol libo aleha, she-lo yihyeh bi-bechinas 'bi-sfasav kib'duni v-libam richak mimeni'*** (**Yeshayahu 29:13** — *'with their lips they honor Me, but their heart is far from Me'*). **The climax — tefilah-b-lev is the direct hisgalus malchuso**: ***ki tefilah she-b-lev, hi bechinas hisgalus malchuso b-soch ha-chalal panui, b-soch ha-midos she-ba-lev*** — *tefilah-in-lev is the aspect of HKBH's malchus revealing *within the chalal-panui within the middos that are in the lev*. The personal chalal-b-lev (seg 2) → tefilah-b-lev fills it → becomes the dwelling-place of malchus David, which is the *entire goal* of briyah (seg 2). Intermediate: **Ois ב** — 'U-l-ovdo b-chol l-vavchem' (**Dev 11:13**) = tefilah (**Ta'an 2a** 'eizo avodah she-b-lev? zo tefilah'). Tefilah=**malchus David** (**Teh 109:4** 'va-ani tefilah'). Ikar b-lev (not 'bi-sfasav kib'duni' **Yesh 29:13**). Tefilah-b-lev = hisgalus malchus in chalal-panui b-soch middos ba-lev.

Beginner: **Ois ג — *The letter ה made from ד (dalus) + י (kedushas-machshavah, asarah); ani-b-da'as***. ***V-zeh bechinas ה, ki daleth haysa, v-is-chazarah v-na'aseh ה*** — *this is the bechina of the letter *ה*: it was *ד*, and it returned and became *ה** (Tikkun 21, 47a; Zohar Chukas 180b — the Zoharic chidush on the ה-letter being the ד with a small yud tucked into it). **Daleth decoded as poverty**: ***ki daleth havis, lashon 'dalah v-aniyah'*** — *daleth = lashon of 'poor/lowly'*. ***Heinu k-she-m-tamtem libo b-tipshus, v-ein ani ela b-da'as*** (**Nedarim 41a** — *'there is no *ani* (poor) except in *da'as***). When one clogs his lev with tipshus (foolishness / bad-machshavos), his lev is in the bechina of ***ד*** = the poor-in-da'as. **Transformation — adding yud = kedushas-machshavah**: ***u-kshe-m-kadeish machshavaso, v-leis k-dushah pachos me-asarah*** (**Megillah 23b** — *'there is no *kedushah* below *ten***' — the halachah that minyan=10; Rabbeinu reads *asarah = י* numerically). ***V-hi bechinas yud*** (Tikkun 10) — *kedushas-machshavah has the numerical value of yud, and corresponds to the aspect of the letter י*. ***She-mamshich l-soch ha-daleth, v-na'aseh mimenu ה*** — *drawing the yud into the daleth → becoming ה* (the ה-letter visually = ד with a small י tucked in its upper-left). **Meaning**: the poverty-of-da'as (ד) is *transformed* by sanctifying one's machshavah with minyan-level kedushah (י) → the lev becomes the vessel ה = the second letter of the Shem Havayah (the malchus-letter = Shechinah revealed). Intermediate: **Ois ג** — Letter **ה** made from **ד + י** (Tik 21 47a; Zohar Chukas 180b). **ד=daleth=dalah v-aniyah** — lev clogged b-tipshus → 'ein ani ela b-da'as' (**Ned 41a**). **י=asarah=kedushas machshavah** (**Meg 23b** 'leis k-dushah pachos me-asarah'; Tik 10). Yud drawn into ד → ה (visually ד with small י; = malchus-letter of Havayah = Shechinah).

Beginner: **ד. Raising up the aspect of malchus via tefilah** -- when one establishes tefilah, which is the aspect of **malchus** (as in **"u'l'ovdo b'chol l'vav'chem"**, Devarim 11:13 -- 'avodah she'ba'lev') -- this is the aspect of **"hi ha'olah"** (Vayikra 6:2) -- 'she is the olah' (the olah-offering that ascends on the altar; Rabbeinu reads: *hi = the feminine-who-ascends* = the rising malchus-tefilah = Shechinah). This is also the aspect of **"mi zos olah min ha'midbar"** (Shir HaShirim 3:6) -- 'who is this ascending from the wilderness'; and Rabbeinu reads: **"mi im zos olah"** -- 'who-together-with-this rises' (see **Hakdamas ha'Zohar 10; Tikkunim 21 daf 38a; Tikkun 69**). These are the **two batim -- beisa ila'ah and beisa tata'ah**, both of which have an ascent, **because "lo avo ba'ir ad d'be'kirb'cha kadosh"**. **[Reb Nosson's bracket explaining the foundations of this ma'amar]:** Our Chazal (**Ta'anis 5a**) expounded the verse **"bekirb'cha kadosh v'lo avo ba'ir"** (Hoshea 11:9) -- 'the Holy One is in your midst, and I will not enter the city': **"nishba HKB"H she'lo yikanes bi'Y'rushalayim shel ma'alah ad she'tibaneh Yerushalayim shel matah"** -- 'HKB"H swore that He will not enter the supernal Yerushalayim until the lower Yerushalayim is built.' And in the Kisvei HaArizal it is explained that the sod of this is: **binah = ima ila'ah = beisa ila'ah = Yerushalayim shel ma'alah**; and **malchus = beisa tata'ah = Yerushalayim shel matah**. The yichud above -- the aspect of the aliyah of beisa ila'ah -- is not completed until the aspect of malchus is built and completed in sh'leimus, which is the aspect of the aliyah of beisa tata'ah. And this is Rabbeinu's **"mi im zos olah"**: **"binah liba"** (*Pasach Eliyahu*) = beisa ila'ah = **"mi"**; and **malchus** = beisa tata'ah = **"zos"**. Through the aspects taught in this Torah, both these batim -- beisa ila'ah and beisa tata'ah = **"mi im zos"** -- have an ascent. That is: through **tzimtzem ohr hislahavus libo** (constricting the light of his heart's burning) so it will not burn excessively, so that he can serve Hashem **b'hadragah u'vmidah** (in graduated measure); and through **kiddush machshavto** (sanctifying his thought) so as not to think any evil thoughts but only holy thoughts -- which is the aspect of **yetzer tov = chochmah she'ba'lev** -- through this he shapes good midos and merits to perform good deeds and cultivate good midos. Through this, malchus is revealed -- it becomes revealed that he accepts upon himself malchus Shamayim sh'leimah. Then there is aliyah for the aspect of malchus = beisa tata'ah, and davka then beisa ila'ah = binah liba also rises. For in truth **both are one, and each depends on the other**. **To clarify the matter, we must go back and explain this Torah from its foundations:** The general principle of this Torah: It is explained in the beginning of **Etz Chaim** that when Hashem yisborach wanted to create the world, the ohr of HKB"H was Ein Sof and there was no place for the creation of olamos. Therefore He needed, as it were, to **tzamtzem the ohr Ein Sof to the sides**, making a **chalal ha'pnui** (empty vacated space); and within this chalal ha'pnui, He created all olamos. And all olamos were created **via chochmah**, as **"kulam b'chochmah asisa"** (Tehillim 104:24). The essential tachlis of the briyas ha'olamos was for the sake of **malchus** -- i.e., to reveal His malchus -- which is only possible via olamos, for **"ein melech b'lo am"** (there is no king without a people). Therefore the tzimtzum of the chalal ha'pnui was in order to make a place for briyas ha'olamos, so that malchuso yisborach could be revealed. All this is explained in the Zohar and the Kisvei. **And Rabbeinu explains all this in every person.** Every one of Israel is **chelek Eloka mi'ma'al**, and the essence of Elokus is in the lev. The Elokus in the heart of an ish Yisraeli is the aspect of **Ein Sof** -- for the ohr of his kindling reaches to Ein Sof: his yearning has no end and no limit. And because of the greatness of his lev's hislahavus which reaches to Ein Sof, **he could not perform any avodah** and could not reveal any midah tovah, for from the magnitude of his hislahavus ad Ein Sof he cannot do anything. This is the aspect of how **at the beginning of briyah there was no place for the briyah**, because all was Ein Sof -- for briyas ha'olamos is the midos themselves. **Therefore a person must necessarily tzamtzem the ohr of his lev's hislahavus** (which reaches ad Ein Sof), in order to serve Hashem b'hadragah u'vmidah -- for Hashem wants our avodah to be in avdus and with midos tovos, which is only possible through this tzimtzum. When he tzamtzem the ohr of his lev's hislahavus, there remains a **chalal pnui in the heart** -- the aspect of **"v'libi chalal b'kirbi"** (Tehillim 109:22) -- 'my heart is empty within me' (**this is the sod of the chalal ha'pnui at the beginning of the briyah**). And within this chalal ha'pnui, his good midos are revealed -- which is the sod of the briyas olamos that took place within the chalal ha'pnui above. For the midos are the olamos, as above. That is: through the tzimtzum of the ohr hislahavus, which creates the aspect of chalal ha'pnui ("v'libi chalal b'kirbi"), through this he serves Hashem b'hadragah u'vmidah and performs ma'asim tovim u'midos tovos -- and all this is the aspect of the revelation of the midos = olamos in the chalal ha'pnui of the lev. And the essence of briyas ha'olamos was via **chochmah** as above -- corresponding to the fact that the essence of avodas Hashem (to merit midos and ma'asim tovim) **is through guarding the chochmah she'ba'lev = the machshavah ba'lev**. One must guard his machshavah very greatly, which is the aspect of chochmah lev, for this is the very essence of the yetzarin: **machshavos tovos = yetzer tov; machshavos ra'os = yetzer ha'ra**. When he thinks good thoughts (= chochmah she'ba'lev), through this he merits good deeds and midos -- which is the aspect of the revelation of the briyah (= midos) in the chalal ha'pnui via the chochmah she'ba'lev. But when he thinks evil thoughts, chas v'shalom, he corrupts the chalal of the lev (= sod chalal ha'pnui), blocking up the chalal of the heart = the aspect of **orlas lev** -- this is the aspect of kilkul ha'briyah, which was via the chochmah she'ba'lev. And the whole purpose of the tzimtzum above, and of thinking good thoughts in order to merit ma'asim tovim u'midos tovos -- all this is **in order to reveal malchuso yisborach**, which was the essential purpose of the briyah. For through meriting good deeds and midos via all the above, he accepts upon himself **ol malchus Shamayim sh'leimah**, which is the aspect of the revelation of malchuso yisborach -- revealed via the briyas olamos in the chalal ha'pnui via chochmah, as above. **The general principle: briyas ha'olamos and avodas Hashem with ma'asim tovim u'midos tovos are literally one aspect.** Understand well. And *then*, when malchuso yisborach is revealed via his deeds and good midos revealed in the chalal of his lev, this is the aspect of the ascent of the two batim -- **mi im zos** -- beisa ila'ah and beisa tata'ah. Because the revelation of malchus = beisa tata'ah; and the initial tzimtzum (= chalal ha'pnui in the lev) = beisa ila'ah -- for the essential kavanah of the tzimtzum was for the sake of avodas Hashem, to merit to reveal malchuso yisborach. Therefore the tikkun and aliyah of beisa ila'ah is not completed until beisa tata'ah rises -- i.e., until malchuso yisborach is revealed, which is the very tachlis of the briyah. Then, davka when malchuso is revealed, *davka then* there is aliyah to beisa ila'ah, for davka then both rise together -- beisa ila'ah and beisa tata'ah = **"mi zos olah, mi im zos olah"**. Because "lo avo ba'ir ad d'be'kirb'cha kadosh" -- HKB"H does not enter Yerushalayim shel ma'alah (= binah liba) until Yerushalayim shel matah is built (= hisgalus malchuso yisborach). And all this is the aspect of **tefilah = avodah she'ba'lev**. For tefilah she'ba'lev is the aspect of the revelation of malchuso yisborach within the chalal ha'pnui she'ba'lev as above. Understand well, for the matters are very very deep, and Rabbeinu was brief here and hinted at everything **"k'man d'mach'vi b'machog"** (like one who signals with a gesture); the words are straight for the one who understands. The essential thing is to fulfill them in the plain sense: to guard oneself greatly from evil thoughts (which are the essence of the yetzer ha'ra = **yetzirah l'vish**); to force oneself to always think good thoughts (= yetzer tov); and through this to merit ma'asim tovim u'midos tovos, to pray with kavanah, and to do teshuvah. And at first one must tzamtzem his lev's hislahavus so he will not burn excessively -- for one must serve Hashem **b'hadragah u'vmidah** davka. All other holy and pure paths and proper eitzos can be drawn from the words of this holy and awesome Torah -- and 'there is much more to say', and this will be further explained elsewhere, for the multitude of scrolls would not suffice to explain even one of his awesome utterances; this is sufficient for now. **(V'nachzor l'inyan rishon -- returning to our first topic):** And for this reason **Nisan is called Aviv (אביב)** -- **alef im beis, yud im beis** -- and this is **yichuda ila'ah v'yichuda tata'ah** (the upper yichud with the lower yichud). Intermediate: **ד. Hakamas tefilah = malchus = "hi ha'olah"** (Vay 6:2) = **"mi zos olah"** (Shir 3:6) = **"mi im zos olah"** (**Hakd Zohar 10; Tik 21 38a; Tik 69**) -- **2 batim: beisa ila'ah (=binah liba="mi"=Yerushalayim shel ma'alah) + beisa tata'ah (=malchus="zos"=Yerushalayim shel matah)**. **Hoshea 11:9 "b'kirb'cha kadosh v'lo avo ba'ir"** + **Ta'an 5a "nishba HKB"H she'lo yikanes bi'Yerushalayim shel ma'alah ad she'tibaneh shel matah"** -- yichud ila'ah not complete until malchus built (Kisvei HaArizal). **Mechanism** (via this Torah): (a) **tzimtzum ohr hislahavus libo** -- avoid excessive burning, serve **b'hadragah u'vmidah**; (b) **kiddush machshavto** = only holy thoughts = **yetzer tov = chochmah she'ba'lev** → shape midos → ma'asim u'midos tovim → ol malchus Shamayim sh'leimah → hisgalus malchus = beisa tata'ah → davka then beisa ila'ah ascends; **"shneihem echad v'achas t'luyah b'chaverta."** **[Reb Nosson bracket -- Etz Chaim foundation]**: Hashem wanted briyah; Or Ein Sof had no place for olamos → tzimtzem ohr Ein Sof l'tzdadim → **chalal ha'pnui**; briyah within chalal via **chochmah** (**"kulam b'chochmah asisa,"** Teh 104:24). Tachlis = malchus (**"ein melech b'lo am"**). **Application to every Jew**: chelek Eloka mi'ma'al, ikar Elokus ba'lev = bechinas **Ein Sof** (hislahavus ad Ein Sof). Due to vast Ein Sof hislahavus -- **cannot perform any avodah or reveal any midah tovah** (= briyah had no place, all Ein Sof). **Briyas olamos = midos**. Therefore must **tzamtzem ohr hislahavus** → **"v'libi chalal b'kirbi"** (Teh 109:22) = sod chalal ha'pnui. Within that chalal, midos revealed = briyas olamos. Via **chochmah she'ba'lev = machshavah ba'lev** (ikar ha'yetzarin: machshavos tovos=yetzer tov; ra'os=yetzer ha'ra=**yetzirah l'vish**). Machshavos tovos → gilui briyah; machshavos ra'os → **orlas lev**. **Purpose**: all tzimtzum + machshavos tovos → ol malchus Shamayim sh'leimah = hisgalus malchuso (= tachlis ha'briyah). **Briyas olamos = avodas Hashem b'pe'ulos/midos -- echad mamash**. **The two batim ascend together**: malchus revealed (=beisa tata'ah) enables aliyah of initial tzimtzum/chalal pnui=beisa ila'ah. **Tefilah = avodah she'ba'lev = hisgalus malchus b'chalal pnui she'ba'lev**. **Practical**: guard from machshavos ra'os; force machshavos tovos; tefilah b'kavanah; teshuvah; tzamtzem hislahavus ad midah. **(Back to topic)**: **Nisan = Aviv (אביב) = alef+beis, yud+beis = yichuda ila'ah + yichuda tata'ah**.

Beginner: **Ois ה — *The messianic song: shir pashut-kaful-m-shulash-m-ruba + asarah minei n-gina; ה = ד (shir) + י (10 minei n-gina); malchus = sarah = shir***. ***V-zeh bechinas ha-shir she-yis'orer l-asid*** — *the aspect of the song that will awaken in the future*. **Chazalic structure — Tikkun 21 51b**: the messianic song is described as ***shir pashut, kaful, m-shulash, m-ruba*** — *'simple song, doubled, tripled, quadrupled'* (the Zoharic four-tier song; corresponds structurally to the Shem Havayah as י-יה-יהו-יהוה; Ram. traces it through the four-olamos ascent). ***V-hem asarah minei n-gina*** — *and these are *ten kinds of melody* (the 10 nigunim of the 10 Pesachim-of-Tehillim = Berachos 9b; the 10 minei n-gina are the 10 neginos of the Levi'im on the mizbeach). **ה = ד + י**: ***zeh bechinas ה, she-hi daleth im yud — daleth zeh bechinas shir pashut kaful m-shulash m-ruba; yud zeh bechinas asarah minei n-gina*** — *ה = ד + י: the ד contributes the four-tier song-structure (matches the four cups, four sides, four-fold kedushah), the י contributes the ten minei n-gina (matches the 10 sefiros, the 10 utterances)*. **Via hisgalus malchus → sarah al kol ha-olam**: ***she-sarah, zeh bechinas shir, bechinas 'v-sharim k-cholelim'*** (**Tehillim 87:7** — *'and singers, like dancers'*) — malchus as *sarah* (ruling) puns with *shir* (song). **Malchus David = n-im zmiros Yisrael** (**II Shmuel 23:1** — David called ***'n-im zmiros Yisrael'*** — *'the sweet-singer of Yisrael'*). **The Bava Metzia 59b chidush — itt-cha gutza gachin v-lachash lah**: ***'itt-cha gutza — gachin v-lachash lah'*** — *'(if) your wife is short, bend down and whisper to her'* — the ***itt-cha gutza*** (short wife) = the malchus-level Shechinah in her low bechina; ***gachin v-lachash lah*** = *bend-and-whisper to her* = the tefilah-chashah (silent Amidah) directed at her at her own height. The Amidah-silence = bending to the short-Shechinah = whispered tefilah = the *pashut* that contains the full messianic-song in embryo. Intermediate: **Ois ה** — Shir l-asid (Tik 21 51b) = **shir pashut, kaful, m-shulash, m-ruba** + **asarah minei n-gina**. **ה = ד + י**: ד=4-tier song; י=10 minei n-gina. Malchus=**sarah**=shir (**Teh 87:7** 'v-sharim k-cholelim') = David 'n-im zmiros Yisrael' (**II Sh 23:1**). **BM 59b** 'itt-cha gutza — gachin v-lachash lah' (bend-whisper to short-Shechinah = silent-Amidah).

Beginner: **Ois ו — *Teshuvah = osiyos tashuv-ה; aleh-shel-teshuvah; m-kareves ha-geulah***. ***V-zeh bechinas teshuvah, kmo she-kasuv 'hukam al'*** (**II Shmuel 23:1** — David described as ***'hukam al, m-shi'ach Elokei Ya'akov'*** — *'raised up on high, the anointed of G-d of Yaakov'*) = ***'uluh shel teshuvah'*** (**Moed Katan 16b** — Chazal read *'hukam al' = 'raised the yoke of teshuvah' / 'raised the aleh (leaf/yoke) of teshuvah'*). **Teshuvah = osiyos tashuv-ה**: ***u-teshuvah hi osiyos 'tashuv-ה', she-na'asis mi-daleth-ה*** — *the word *teshuvah* (תשובה) can be read as ***tashuv-ה*** — *'return the ה'* (= restore the ה-letter of the divine Name that was lost in the damage to malchus, the last letter of Havayah). And this ה *is made from daleth-ה* — i.e., from the ד → ה transformation of Ois ג. **Ikar teshuvah in lev**: ***v-ikar ha-teshuvah talui ba-lev, kmo she-kasuv 'u-l-vavo yavin v-shav'*** (**Yeshayahu 6:10** — *'and his heart understands and he returns'* — teshuvah is specifically a *lev-event*). **The 'mi zos olah' connection**: ***v-zeh bechinas 'mi zos olah, mi im zos olah' — uluh shel teshuvah, aliyasah shel teshuvah, im mi*** — *'who is rising, who-along-with-this is rising' = the aleh/uluh of teshuvah (the 'yoke/leaf') is rising, *with whom*?* With malchus — the teshuvah-lev rises *together with* the Shechinah. **Yoma 86a**: ***'gedolah teshuvah she-maga'as ad kisei ha-kavod... gedolah teshuvah she-m-kareves ha-geulah'*** — *'great is teshuvah, for it reaches the Throne of Glory... for it hastens the redemption'*. The final step: l-asid, ***yom she-kulo Shabbos*** (the Age of the Kulo-Shabbos, the messianic age of perfect rest), with revelation of ***Oraysa d-Atika*** (Torah of the Ancient One — the Torah beyond yamin/smol, beyond osher). Intermediate: **Ois ו** — Teshuvah = **'hukam al'** (**II Sh 23:1**) = aleh/uluh shel teshuvah (**MK 16b**). **Teshuvah = osiyos tashuv-ה** (restore the ה of Havayah, made from ד-ה transformation). Ikar b-lev (**Yesh 6:10** 'u-l-vavo yavin v-shav'). **Yoma 86a** 'maga'as ad kisei ha-kavod... m-kareves ha-geulah'. L-asid = yom she-kulo Shabbos = Oraysa d-Atika.

Beginner: **Ois ז — Tzitzis / techeles = *d'achli kula v'shatzei kula* — yet Israel cleaving receive chiyus.** **"V'zeh bechinas tzitzis, heinu bechinas techeles, d'achli kula v'shatzei kula"** — 'the aspect of tzitzis is the techeles (blue thread), which *devours all and consumes all*' (Zohar — the techeles symbolizes the middas-ha'din / malchus that annihilates the sitra-achra side). **Mechanism — hisgalus malchus d'kedushah → bitul malchus d'sitra achra**: when malchus-of-kedushah reveals, malchus-of-the-other-side is annulled. **But Yisrael cleaving receive life**: **"aval Yisrael ha'devukim bah, y'kablu chayusam"** — 'Yisrael who cleave to Her receive their chiyus.' **Zohar Bereishis 51a**: on **Devarim 4:4** **"v'atem ha'devukim ba'Hashem Elokeichem, chayim kulchem ha'yom"** — 'and you who cleave to Hashem your God, you are all alive today' — even though techeles = *d'achli kula v'shatzei kula*, *chayim kulchem ha'yom* (those who are devekim in Hashem) — **the primary chiyus comes from that very devekus in the annihilating-techeles**, because the techeles's 'eating' is specifically against the sitra achra, not against the devekim. **Rosh Hashanah 25a**: **"David melech Yisrael chai v'kayam"** — David the king of Yisrael lives and endures (the kiddush-ha'chodesh proclamation: David = malchus-of-kedushah, eternally alive, and Yisrael who are devekim in him share that eternal life). **Techeles = kallah** (the bride-aspect of malchus) — *kallah* puns with *d'achli kula v'shatzei kula* — the bride-malchus both devours (the sitra achra) and fulfills/completes (the devekim in her). **Yirmiyah 30:11**: **"ki e'eseh khalah b'chol ha'goyim"** — 'for I will make an *end* (khalah) of all the nations' — **"v'yoscha"** — 'among whom I scattered you' — but of Yisrael He says *otcha lo e'eseh khalah*. **See Zohar Balak 199b** — this is the very pasuk of techeles/khalah/d'achli kula: the same *khalah* that ends the goyim is the bride whom Yisrael cleave to. **Shmuel II 13:39**: **"va'techal nefesh David"** — 'and the soul of David *longed/ended*' (the verse after the Amnon-Tamar episode; Rashi: this is a *mikra katzar*, the full reading is *va'techal nefesh David*; so too Targum Yonasan). **"Nefesh David hi bechinas techeles, d'achli kula v'shatzei kula"** — 'David's soul itself is the bechinah of techeles — *achli kula v'shatzei kula*' — David's nefesh *is* the devouring-malchus that simultaneously draws chiyus for Yisrael and annihilates the goyim. **Berachos 3b — ruach tzafon**: **"ruach tzafon hay'sah m'nashevet b'kinor shel David, v'hayah m'nagen"** — 'a north wind would blow on David's harp, and it would play.' Rabbeinu decodes: **"ruach tzafon — zeh bechinas dinim, gevuros, bechinas techeles"** — 'the north wind is the bechinah of dinim, gevuros — the bechinah of techeles' (tzafon = left = gevurah = din = techeles in Zoharic convention). **"Mi'sham ha'negina"** — 'from *there* (from the dinim-techeles) comes the song' — **Yeshayahu 24:16**: **"mi'k'naf ha'aretz z'miros shamanu"** — 'from the *edge of the earth* we heard songs' — **"'mi'k'naf' dayka — she'hu bechinas techeles"** — 'specifically from *k'naf* — which is the bechinah of techeles' (techeles is placed on the *k'naf/corner* of the garment). And *there* is the bechinah of **"n'im z'miros Yisrael"** (Shmuel II 23:1) — David as the sweet singer of Yisrael whose songs rise specifically from the *techeles-corner of dinim*. **Decoding letter ה = ד + י (dalet + yud)**: **"V'zeh bechinas ha-ה — dalet im yud"** — the letter *hey* is structurally a dalet with a small yud tucked in (in classical Ashuri form). **"Dalet — zeh bechinas dalet k'nafos"** — 'the dalet is the bechinah of the *four corners* of the garment — *mi'k'naf ha'aretz*.' **"Yud — zeh bechinas asarah minei negina"** — 'the yud is the bechinah of the *ten types of song*' (the ten kinds of melody with which Tehillim is said, per Pesachim 117a) — *bechinas z'miros shamanu*. So the letter ה itself = four-corners-of-techeles + ten-modes-of-song, the full apparatus of malchus-via-dinim producing negina. **Bamidbar 28:5 — asiris ha'eifah**: **"V'asiris ha'eifah soles l'menachah b'lulah b'shemen"** — 'and a *tenth* of an eifah of fine flour as a mincha, mixed with oil' (the daily korban-tamid). Rabbeinu's decoding layer by layer: **(1) Eifah = *ai-poh*** — the word *eifah* breaks apart as **"ai poh"** — 'where [is] here?' — **"malchus — peh"** (Pesach Eliyahu) — malchus is called *peh* (mouth). **"Bechinas k'vod Elokim, melech ha'kavod"** — the bechinah of the glory of God, *melech ha'kavod*. **"K'd ihi s'likas mal'achya sha'alin b'ginah: ai poh, 'ayeh mekom k'vodo'"** (Zohar Bereishis 24a and Tikkun 10) — 'when she (malchus) ascends [to hiddenness], the angels ask about her: *ai poh — ayeh mekom k'vodo* — where is the place of His glory?' (the Kedushah of Musaf). So *eifah* embeds the angelic search for malchus-hidden — the very name of the measure encodes the mystery of the withdrawn Shechinah. **(2) Asiris = yud = kedushah** — 'a *tenth*' is the bechinah of the yud, which is the bechinah of kedushah (the *yud* is the smallest letter and the *kodesh* of the alef-beis). **"Heyno k'she'rotzim l'hamshich kedushah l'soch malchus, k'dei l'ha'alos osah bi'bechinas ai poh — soles l'menachah b'lulah ba'shemen"** — 'meaning: when we wish to draw down kedushah into malchus, so as to raise her from the *ai-poh* (hiddenness) state — it is done by *soles l'menachah b'lulah ba'shemen*.' **(3) Two batim joined**: **"tzarich l'chabeir sh'nei basim li'heyos echad — beisa ila'ah v'beisa tata'ah"** — 'one must join *two houses* into one — the upper house [binah] and the lower house [malchus].' **Beisa ila'ah = soles l'menachah**: **"menachah — zeh bechinas dinim, bechinas 'Yitzchak tiken tefilas minchah'"** (Berachos 26b) — 'menachah is the bechinah of dinim, as Yitzchak (= gevurah) established minchah.' **"Soles — l'shon 'salisa kol shogim mi'chukecha'"** (Tehillim 119:118) — 'soles is the language of *salisa* — You have trampled all who stray from Your statutes' — **"she'beisa ila'ah mamtikah u'm'shabberet ha'dinim"** — 'for the upper house sweetens and breaks the dinim' (binah is the *source* of dinim but also the *mitigator* of dinim). **Tehillim 106:2**: **"mi y'maleil gevuros Hashem"** (Zohar Vayechi 249b — on binah as the speech-source of gevuros). **(4) Beisa tata'ah = shemen = malchus**: **"v'tzarich she'yivalel beisa ila'ah im beisa tata'ah, ha'nikra shemen, bechinas malchus David"** — 'and the upper house must be *mixed* (*b'lulah*) with the lower house, which is called *shemen* — the bechinah of David-malchus' — **Tehillim 45:8**: **"al ken meshachacha Elokim Elokecha shemen sason meichavercha"** — 'therefore God, your God, has anointed you with *shemen sason* above your fellows' (said of David-malchus receiving the oil of gladness). **(5) Revi'is ha'hin**: **"v'al yedei zeh, *revi'is ha'hin*, na'aseh mi'daltin + hey-in"** (Tikkun 21, daf 47a) — 'and through this, the *quarter-hin* [of oil in the daily tamid] is made from *dalet*'s + *hey*'s' — revi'is (quarter, from shoresh רבע) contains the *dalet*, and *ha'hin* contains the *hey* (= dalet+yud as above). So the tamid's *revi'is ha'hin b'lulah ba'shemen* is the actual *yichud beisa-ila'ah+beisa-tata'ah* — the quarter-hin of oil that mediates is the letter-combination dalet+hey = the entire hey-structure (dalet+yud=hey) with the shemen of David-malchus — the daily korban literally enacts the letter-building of malchus-unified-with-binah via shemen-sason. **In sum** — Ois ז: *techeles* is the annihilating kallah, *Yisrael ha'devukim bah* live precisely *through* her devouring (because devekim in kedushah benefit from the annihilation of the klipos), and the daily korban (*v'asiris ha'eifah soles l'menachah b'lulah ba'shemen*) encodes the whole apparatus — eifah = ai-poh (malchus hidden); asiris = yud (kedushah drawn in); soles = salisa = binah-sweetening dinim; shemen = David-malchus; revi'is ha'hin = dalet+hey letter-structure of malchus. Intermediate: **Ois ז** — **Tzitzis/techeles=*d'achli kula v'shatzei kula*** (Zohar). **Hisgalus malchus kedushah → bitul malchus sitra achra.** But Yisrael devukim receive chiyus: **Dev 4:4** **"v'atem ha'devukim... chayim kulchem ha'yom"** (**Zohar Ber 51a**). **R"H 25a** **"David melech Yisrael chai v'kayam."** **Techeles=kallah** (pun *achli kula*): **Yirm 30:11** **"ki e'eseh khalah b'chol ha'goyim"**; **ShmII 13:39** **"va'techal nefesh David"** (mikra katzar) — nefesh David=techeles. **Ber 3b** **ruach tzafon b'kinor David** — tzafon=dinim=techeles; mi'sham ha'negina: **Yesh 24:16** **"mi'k'naf ha'aretz z'miros shamanu"** — k'naf=techeles; *n'im z'miros Yisrael*. **Letter ה = ד+י**: dalet=dalet k'nafos (mi'k'naf); yud=10 minei negina (z'miros shamanu). **Bam 28:5 — *v'asiris ha'eifah soles l'menachah b'lulah ba'shemen***: **(1) eifah=ai poh** — malchus=peh (**Pesach Eliyahu**); s'likas→mal'achya **"ai poh, ayeh mekom k'vodo"** (Zohar Ber 24a; Tikkun 10). **(2) asiris=yud=kedushah** drawn into malchus to raise her from ai-poh. **(3) Two batim**: beisa ila'ah (binah) + beisa tata'ah (malchus/David). **Soles l'menachah**=beisa ila'ah: menachah=dinim (**Ber 26b** Yitzchak tiken minchah); soles=**Teh 119:118** **"salisa kol shogim"** — binah mamtekes dinim (**Teh 106:2** 'mi y'maleil gevuros'; **Zohar Vayechi 249b**). **(4) Shemen=beisa tata'ah=malchus David**: **Teh 45:8** **"meshachacha Elokim... shemen sason."** **(5) Revi'is ha'hin** (**Tikkun 21 daf 47a**) = mi'daltin+hey-in — yichud beisa-ila'ah+tata'ah via dalet+hey letter-structure.

Beginner: **Peirush ha-pasuk — *'la-shemesh sam ohel ba-hem'***: now Rabbeinu returns to Tehillim 19:5 and decodes each phrase as summary of the full drasha. **Shemesh = tzaddik**: **Kiddushin 72b**: ***'ad she-lo shak'ah shimsho shel Eli, zarchah shimsho shel Shmuel'*** — *'before the sun of Eli set, the sun of Shmuel had already risen'* (chazal's principle that tzaddik-successions overlap — Koheles 1:5 **'v-zarach ha-shemesh u-va ha-shemesh'** *'and the sun rises and the sun sets'*; chazal read it as tzaddikim being called *shemesh*). **The tzaddik's zerichah = his hasagah = attained via Yisrael**: ***v-zerichaso shel ha-tzaddik, heinu hasagaso, eino ela al yedei Yisrael*** — *the tzaddik's *rising/illumination* (= his *hasagah*) is attained *only via Yisrael***. **Proof from Moshe at the eigel — Shemos 32:7 + Berachos 32a**: ***'lech reid, ki shichet amcha'*** — HKBH says *'go down, for your nation has corrupted itself'*; the gemara reads: ***'klum nasati lecha gedulah, ela bi-shvil Yisrael?'*** — *'Did I grant you greatness except for the sake of Yisrael?'* When Yisrael is in aveirah, Moshe's own *gedulah* / *hasagah* is compromised — because the tzaddik's zerichah *is* via the am. **Ohel = the tzaddik's zerichah/hasagah**: **Iyov 29:3**: ***'b-hilo neiro alei rosh'*** — *'when His candle shone upon my head'* — Iyov describes his previous spiritual illumination using *hilo* / *ohel*-ko-root (the tent of light). **Ba-hem = via Yisrael**: ***ba-hem*** — *'in them'* — the tzaddik's ohel-of-zerichah is *in them* (= via the souls of Yisrael). **The fall-case**: ***k-she-Yisra'el nofelim, chas v-shalom, l-choshech u-l-cheit, zerichaso k-heiyah*** — *when Yisrael fall (G-d forbid) into darkness and cheit, the tzaddik's own zerichah dims*. The principle of the whole Torah: the tzaddik's *shemesh-state* is a *collaborative* phenomenon with Yisrael — it exists *ba-hem*, in them, via their tefilos-b-lev and teshuvos. Intermediate: **Peirush Teh 19:5** 'la-shemesh sam ohel ba-hem': **shemesh=tzaddik** (**Kid 72b** 'shimsho shel Eli... Shmuel'; **Koh 1:5** 'v-zarach ha-shemesh'). **Zerichah=hasagah** via **Yisrael** (**Shem 32:7** + **Ber 32a** 'klum nasati lecha gedulah ela bi-shvil Yisrael'). **Ohel=zerichah** (**Iyov 29:3** 'b-hilo neiro alei rosh'). **Ba-hem=via Yisrael's souls**. Yisrael fall → tzaddik's zerichah dims.

Beginner: **Minhag — why the kallah sends the chasan a tallis**. ***V-zeh ta'am, lamah sholachas ha-kalah l-chasan talis, ki ha-tzaddik m-kabel gvuraso al yedei Yisrael, kmo she-kasuv 'la-shemesh sam ohel ba-hem'*** — *the kallah sends the chasan a *tallis* (prayer-shawl, = bechina of ohel) because the tzaddik receives his gvurah-shemesh via Yisrael*. The kallah (= bechina of the full-Yisrael, the community that cleaves to the chasan/tzaddik) sends the tallis-ohel = the very structure in which his own *zerichah* will dwell = she *gives him* the ohel-ba-hem. **The simchah-b-lev anchor — Tehillim 4:8**: ***'nasata simchah b-libi, me-eis d-ganam v-tiroshim rabu'*** — *'You put joy in my heart, more than when their grain and wine increase'* — simchah specifically of the *lev*. **Ve-zeh she-omrim: 'aleh al ha-chasunah'**: ***al shem 'hi ha-olah'*** — *the Yiddish-Hebrew custom phrase 'come-up to the wedding' (*alleh ulf der chasunah* / ***aleh al ha-chasunah***) echoes *'hi ha-olah'* of Ois ד* — the wedding *is* the *rising* of malchus-tefilah-lev. ***Ki ha-simchah hi ba-lev*** — *simchah is in the lev*. ***V-zeh bechinas 'mi zos olah, mi im zos olah'*** — *the same 'mi im zos olah' of Ois ד / Ois ו*. Intermediate: **Kallah sends chasan tallis** = tzaddik's gvurah via Yisrael ('la-shemesh sam ohel ba-hem'). **'Aleh al ha-chasunah'** (custom call-up) = 'hi ha-olah' (Ois ד). Simchah-b-lev (**Teh 4:8** 'nasata simchah b-libi'). 'Mi im zos olah' = both beitim rising via wedding.

Beginner: **Minhag — zemiros at the chasunah + the 'Shabbos!' shout**. ***U-zemiros she-m-zamrin al ha-chasunah, zeh ה, daleth im yud, shir pashut v-chu'*** — *the *zemiros* sung at the chasunah *are* the ה-letter (= ד + י = pashut/kaful/m-shulash/m-ruba + asarah minei n-gina of Ois ה)*. The chasunah-zemiros are not decorative — they *are* the messianic ה-song enacted in miniature. ***V-zeh she-tzo'akin 'Shabbos!'*** — *the custom of shouting 'Shabbos!' (at the height of the dance or the chasan-call-up; the Breslover shout that accompanies the dance-circle around the chasan) — ***she-al yedei zeh zochin l-oneg Shabbos, l-Oraysa d-Atika k-nal*** — *via that shout one merits oneg Shabbos = Oraysa d-Atika (Ois ו's 'yom she-kulo Shabbos')*. The 'Shabbos!' cry at the chasunah = declaring the already-here messianic-Shabbos dimension of the chasan/kallah — a real ma'amad-Har-Sinai moment in miniature. Intermediate: **Zemiros chasunah** = ה (ד+י = shir pashut/kaful/m-shulash/m-ruba + asarah minei n-gina, Ois ה). **'Shabbos!' cry at chasunah** = merits oneg Shabbos = Oraysa d-Atika (Ois ו's yom she-kulo Shabbos).

Beginner: **Minhag — distributing *ma'os* when calling 'Shabbos!'; the leis-smol-leis-osher of Atika***. ***U-mah she-nosnin ma'os k-she-korin 'Shabbos!', ki ba-Oraysa shel achshav yesh yamin u-smol — 'u-vi-smolah osher'*** (**Mishlei 3:16** — of Torah: *'length of days in her right hand, in her left — riches and honor'* — in *this-world* Torah, the two sides include osher). ***Aval ba-Atika, leis smol v-leis osher taman*** (**Zohar Nasa 129a** — *'in Atika there is no left and no riches'* — the super-super-Torah of the Ancient One has *only yamin, only chesed*, no dualistic osher/smol). ***U-v-shvil zeh k-she-shom'im Yisrael b-sorasah shel ha-Torah d-Atika, nosnin es ha-ma'os*** — *Yisrael, hearing the *news of Oraysa d-Atika* (announced via the 'Shabbos!' cry), *distribute their ma'os* — because in Atika's register, ma'os *have no meaning***. ***Ki ein tzarich l-ma'os, ki b-olam ha-ba leis achilah u-shesiyah*** (**Berachos 17a** — *'in olam ha-ba there is no eating and drinking'* — the sustenance of olam-ha-ba is not economic). **Peirush Tehillim 68:13**: ***'malchei tzva'os yidodun yidodun'*** — *'kings of hosts flee in flocks (yidodun yidodun)'*. **Shabbos 88b** reads this as the tzaddikim=malachim running — ***'malachav giborei ko'ach'*** (**Tehillim 103:20** — *'His mighty-strength malachim'* — read on the tzaddikim) ***ratzin b-mhirus*** = the tzaddikim (*malachei tzva'os*) running *rapidly* for the *archa* (the festal procession = rikudin v-zemiros of the chasunah) — the chasunah-dance is the earthly echo of the malachei-tzva'os-yidodun. Intermediate: **Ma'os at 'Shabbos!' call**: this-world Oraysa has yamin+smol ('u-vi-smolah osher' **Mishlei 3:16**); **Atika leis smol v-leis osher** (Zohar Nasa 129a). Hearing news of Oraysa d-Atika → distribute ma'os (**Ber 17a** 'leis achilah'). **Teh 68:13** 'malchei tzva'os yidodun' + **Shab 88b** = tzaddikim-malachei-tzva'os running for chasunah-archa (rikudin/zemiros).

Beginner: **Alternative reason — *horaas visranus gedolah***. ***Inyan acher — l-horos visranus gedolah b-zeh she-m-chalkim ma'os*** — *another reason: to demonstrate *great liberality* via the ma'os-distribution*. ***L-horos she-ha-kalah hi bechinas ה, she-mi-daleth na'asis ה*** — *to show that the kallah is the ה-made-from-daleth of Ois ג* — ***she-al yedei zeh ba osher gadol*** — *and this ד→ה transformation itself *produces* great osher*. **Anchor — Malachi 3:10 via Shabbos 32b**: ***'va-harikoti lachem b-rachah ad b-li dai'*** — *'I will pour out a blessing for you until there is no lack / until you have no more room'* — ***ad she-yivalu sifsoseichem mi-lomar 'dai!'*** — *'until your lips wear out from saying *enough!*'* (Shabbos 32b's expansion: the bracha is so vast it wears out the very lips that would try to absorb it). ***She-m-chalkim ha-ma'os, moreh she-higi'u l-zos ha-bracha, ad she-ha-ma'os ein chashuv etzlam*** — *distributing ma'os demonstrates they have reached *this very level of bracha*, where money no longer holds value relative to them*. **Peirush 'asiris ha-eifah'**: the korban-mincha volume was ***asiris ha-eifah*** (a tenth of an eifah) — ***'asiris'*** read as ***'ei-poh'*** (*'no more room here!'* — the 'dai / enough' moment of Shabbos 32b). ***She-yivalu pihem mi-lomar 'dai'*** — *their mouth exhausted from saying 'dai!'* = the same *ei-poh!* peak-of-bracha. **From reviis-ha-hin to ה**: ***reviis ha-hin*** (quarter-hin, the korban's libation measure) → ***ה*** (*daleth + yud*, the ה itself) — the progression: reviis (= daleth = four) → ה (daleth plus yud, fifth position) = *one-beyond-four* = the bracha exceeding the kli that could contain it. Intermediate: **Alt reason**: kallah=ה (ד→ה) → great osher (**Mal 3:10** 'harikoti b-rachah ad b-li dai'; **Shab 32b** 'ad she-yivalu sifsoseichem mi-lomar dai'). Distributing ma'os=demonstrating reached level where ma'os are not chashuv. **'Asiris ha-eifah'='ei-poh'** (no room); **reviis ha-hin** → ה (ד+י=5th).

Beginner: **Reb Nosson's editorial inclusio**. ***Mi-siman 32 ad kan, kol zeh hu leshon Rabbeinu z"l, l-vad b-eizeh mkomos she-hosafti sham k-tzas d-varim, k-fi mah she-shamati v-heivanti mi-piv ha-kadosh o mi-pi ksivo, k-nirsham kol echad bi-mkomo*** — *'from siman 32 until here, all of this is in the language of Rabbeinu, of blessed memory; except in a few places where I added a small amount, per what I heard and understood from his holy mouth or from his handwriting, as marked at each place.'* Important editorial note: a substantial stretch of Likutey Moharan I (siman 32 through 49) is transmitted in Rabbeinu's own leshon, not Reb Nosson's paraphrase. This gives segs 1-13 of Torah 49 the same *leshon Rabbeinu* status as Torah 58/59 (see PNC T58 methodology for analogous inclusio). Intermediate: **R"N editorial inclusio**: 'from siman 32 until here, all in Rabbeinu's leshon' (except small marked additions from ksivo ha-kadosh).

Beginner: **R"N's opening of the supplement**. ***Od shamati d-varim ha-shayachim l-Torah ha-zos, v-zeh-hu*** — *'furthermore I heard matters belonging to this Torah, and here it is'*. R"N introduces a supplemental teaching from Rabbeinu that orbits the same orbit as Torah 49 but was delivered separately. Intermediate: **R"N opens supplement** — additional material related to Torah 49 that R"N heard.

Beginner: **Supplement — Yoma 71a: *m'malei g'ronam shel talmidei chachamim yayin* = nesech yayin on the mizbe'ach.** **Yoma 71a**: **"ha'rotzeh she'y'nasech yayin al gabei ha'mizbe'ach, y'malei g'ronam shel talmidei chachamim yayin"** — 'one who wishes to pour wine on the mizbe'ach — let him fill the throats of talmidei-chachamim with wine' — the Gemara's famous equation: supporting Torah-scholars with material support (specifically: wine, expansively = livelihood) is *equivalent* to the nisuch-ha'yayin of the Beis ha'Mikdash. **Rabbeinu's decoding — *ikar Elokus in lev*: "ki ikar ha'Elokus hu ba'lev, k'mo she'kasuv 'tzur l'vavi'"** (Tehillim 73:26) — 'the main-seat of Elokus is in the *lev* (heart), as it says: *the Rock of my heart*' — **"tzur l'vavi v'chelki Elokim l'olam"** — 'Rock of my heart and my portion is God forever' (Asaf's declaration). **Shmuel I 2:2** (Chanah's prayer): **"v'ein tzur ka'Elokeinu"** — 'and there is no Rock like our God' — **Berachos 10a** (famous Chazal pun): **"ein tzayar ka'Elokeinu"** — 'there is no *artist/sculptor* like our God' (Chanah's *tzur* re-read as *tzayar*). HKBH is the *sculptor* of the lev — He forms it with the precision of an artist. **"Ki ha'lev hu ha'tzir shel ha'midos, heyno ha'chochmah she'ba'lev v'chu' k'nal"** — 'for the lev is the *tzir* (axle/hinge) of the middos, namely the chochmah that is in the lev, as above' — Rabbeinu refers back to Ois א's chiddush: **lev = tzir-of-middos**. The heart is the axis around which all the middos turn; it is the center-of-gravity of one's emotional and ethical life — and that axis is *chochmah-in-the-lev*. **"Kodem ha'briyah hayah or HKBH ein sof, v'chu' k'nal"** — 'before the creation there was the light of HKBH, Ein Sof, as above' — Rabbeinu recapitulates the entire Ois-א tzimtzum chain (Ein Sof → tzimtzum → chalal ha'panui → in the chalal the worlds are formed). **The connection**: the *lev*-chalal is the microcosm of the *chalal ha'panui*. And when the lev is in the state of **"v'libi chalal b'kirbi"** (Tehillim 109:22) — 'and my heart is *hollow* within me' (David's confession) — **"bi'bechinas tzur l'vavi"** — it is in the bechinah of *tzur l'vavi* (artist-sculpted), **"hu bechinas bri'as ha'olam"** — 'this is the bechinah of the creation of the world.' The tzaddik's *open, chalal-lev* recreates the creation's primordial *chalal* within himself. **Contrast — *lev atum, orlas lev***: **"u'l'hefech, k'she'ha'lev atum, bi'bechinas orlas lev, hu m'kalkel es ha'bri'ah"** — 'and the opposite: when the lev is *blocked* — in the bechinah of *foreskin-of-heart* (Devarim 10:16 *u'mal'tem es orlas l'vavchem*) — it *damages the creation* as explained above' (a closed/orlah-ed lev seals off the chalal, and the damaged-lev microcosm damages the creation-macrocosm). **The tzaddik can renew ma'asei bereishis**: **"v'al kein ha'tzaddik she'libo pasuach b'chochmah, bi'bechinas 'v'libi chalal b'kirbi', bechinos 'tzur l'vavi', al kein al yedei zeh yuchal l'chadesh ma'asei bereishis, v'la'asos nisim v'nifla'os ba'olam"** — 'therefore the tzaddik whose lev is open with chochmah — *v'libi chalal b'kirbi / tzur l'vavi* — he is able through this to *renew ma'asei bereishis and to perform miracles and wonders in the world.*' The open-chalal-lev gives the tzaddik the ability to reenact creation, which manifests as neisim. **Liturgical proof — *u'v'tuvo m'chadesh ma'asei bereishis***: the daily Shacharis bracha Yotzer Or says **"u'v'tuvo m'chadesh b'chol yom tamid ma'asei bereishis"** — 'and in His goodness, He renews each day, perpetually, the work of creation.' Rabbeinu reads: **"u'v'tuvo — zeh ha'tzaddik she'nikra tov, k'mo she'kasuv 'imru tzaddik ki tov'"** (Yeshayahu 3:10; Yoma 38b) — 'and in His goodness — *this is the tzaddik who is called tov*, as it says: *say of the tzaddik, ki tov* (the tzaddik is the one about whom 'for he is good' is said)' — so the liturgical *b'tuvo* = *b'ha'tzaddik-ha'nikra-tov*. **"Ki lev ha'tzaddik ha'nal hu bechinas bri'as ha'olam"** — 'because the heart of the aforementioned tzaddik is the bechinah of the creation of the world' — he channels the perpetual *m'chadesh ma'asei bereishis* through his chalal-lev. **Sukkah 49a — *chamukei yereichayich / shisin / tehom***: **Shir ha'Shirim 7:2**: **"chamukei yereichayich k'mo chala'im, ma'asei y'dei oman"** — 'the curves of your thighs are like *chala'im* (ornaments), the work of a master craftsman.' **Sukkah 49a** decodes: **"eilu ha'shisin she'm'nakvin u'm'chalelin ad ha'tehom"** — 'these are the *shisin* (drainage-cavities beneath the Beis Ha'Mikdash altar) that *hollow out and bore through to the tehom (abyss).*' Rabbeinu connects: **"heyno bechinas 'v'libi chalal b'kirbi', ki 'tehoma da liba' k'mevu'ar ba'Zohar"** (see Ra'aya Mehemna Pinchas 227b) — 'this is the bechinah of *v'libi chalal b'kirbi*, for *tehom = lev* as explained in the Zohar' (the tehom is the cosmic heart-chalal). **"V'zeh 'chala'im ma'asei y'dei oman' — ma'asei y'dei uman'uso shel HKBH"** (as Sukkah 49a itself derives) — 'and this is *chala'im ma'asei y'dei oman* = the artistry of HKBH' — **"heyno she'bechinos chala'im, heyno she'm'chalelin ad ha'tehom, bechinos 'v'libi chalal b'kirbi' k'nal, zeh bechinas bri'as ha'olam"** — 'meaning the bechinah of *chala'im* (bore-through hollows) that hollow down to the tehom = *v'libi chalal b'kirbi* = the bechinah of the creation of the world.' **"Zeh ma'asei y'dei oman — umanuso shel HKBH, ki bechinos v'libi chalal v'chu', bechinos chala'im she'm'chalelin v'chu' k'nal, hu mamash ma'asei y'dei umanuso shel HKBH"** — 'this is *ma'asei y'dei oman* — the handiwork of HKBH — because the bechinah of libi-chalal = chala'im hollowed-to-tehom is literally HKBH's own creation-artistry.' **Neisim — *ad ha'tehom***: **"v'al yedei zeh yuchal la'asos nisim ba'olam k'nal"** — 'and through this he can perform neisim in the world, as above.' **"V'zeh 'she'm'chalelin ad ha'tehom', heyno bechinas nisim"** — 'and *they hollow to the tehom* is the bechinah of *neisim*' — because **Rus 1:19**: **"va'tahom kol ha'ir"** — 'and the whole city was stirred/amazed' (when Naomi and Rus entered Beis Lechem) — **"she'al devar nes ha'kol tomhim"** — 'over a *nes* (miracle), all are *astonished*' (tehom / tamah / t'homeh — the same shoresh). The verb of public amazement at a miracle is *tahom* — tehom (abyss) and tahom (astonishment) share the root, so the shisin-*hollowed-to-tehom* = the *neisim-that-cause-astonishment*. **Closing equation — *y'malei g'ronam***: **"v'zeh: 'ha'rotzeh l'nasech yayin v'chu' y'malei g'ronam' v'chu'"** — 'and this is [the meaning of]: one who wishes to pour wine ... let him fill their throats' — **"ki 'g'ronam' hu bechinas shisin she'm'chalelin ad ha'tehom, hem kaneh v'liba"** — 'because *g'ronam* (throats) is the bechinah of the shisin that hollow to the tehom — they are the *kaneh* (windpipe/esophagus) and the *liba* (heart)' — the physical throat-channel with its kaneh+liba is the biological correlate of the Mikdash-shisin that hollow down to the cosmic tehom-lev. **Parenthetical — *ha'yayin pose'ach chalal ha'lev***: **"V'al yedei ha'yayin niftach chalal ha'lev, bi'bechinas 'v'libi chalal b'kirbi', ki (Sanhedrin 70a) 'chamra v'reichani pak'chin'"** — 'and through the wine, the chalal of the lev is *opened*, in the bechinah of *v'libi chalal b'kirbi*, for (Sanhedrin 70a): *wine and fragrances make one perceptive/open-eyed.*' Wine literally opens the heart-chalal — which is why the *shtiyah* fits specifically the *m'chalelin-ad-ha'tehom* metaphor. **"V'al kein kol ha'm'malei g'ronam v'chu', k'ilu m'nasech yayin al gabei ha'shisin she'm'nakvin u'm'chalelin ad ha'tehom k'nal"** — 'and therefore everyone who fills their throats [with wine/support] is *as if* he pours wine on the shisin that bore through to the tehom' — the supporter becomes a *par'asia-level Beis-Ha'Mikdash-functionary*, pouring the *nesech* onto the cosmic altar via the talmid-chacham's-throat-as-shisin. **R' Nosson's note — *kan chaser k'tzas devarim***: **"(kan chaser k'tzas devarim, ki lo nichtav bi'z'mano. V'nishkach k'tzas)"** — '(here some material is missing, because it was not written down at the time. Some was forgotten).' R"N's humble admission that the transmission is partial. **R"N's appended teaching — *yasis k'gibor larutz orach***: **"shayach l'eil — 'yasis k'gibor larutz orach' v'chu' — ki tzarich hisgabrus gadol v'chu' larutz orach ha'zeh she'hayu y'cholim leilech bi'zman she'hayu Yisrael nizufim, v'achshav ratzim bi'mehirus gadol zeh ha'derech v'chu'. Ad kan l'shono"** — 'connected to earlier [i.e., Tehillim 19:6 describing the sun *rejoicing as a gibor to run its course* — which Rabbeinu applied to teshuvah]: one needs *great hisgabrus* to run this *orach* — the path one could have walked *when Yisrael were rejected/distant* — and *now* [in teshuvah] one runs this same path *with great speed*. End of Rabbeinu's wording.' **R"N's fuller transmission**: **"b'eis she'amar zos ha'Torah, shama'ti az mi'piv ha'kadosh inyan zeh b'vi'ur yoseir"** — 'when he said this Torah, I heard then from his holy mouth this matter in fuller explanation.' **"She'amar b'feirush inyan zeh l'inyan b'nei adam ha'zochim la'asos teshuvah al he'avar"** — 'he said explicitly that this matter refers to people who merit to do teshuvah on the past.' **"V'amar she'af al pi she'zochim l'takein mah she'avar, af al pi kein, adayin heichan hu oso ha'zman she'hayu r'chokim me'HKBH, she'hayu y'cholim la'avod es HKBH b'oso ha'zman"** — 'and he said: even though they merit to rectify what passed, *still — where is that time during which they were far from HKBH, during which they could have served HKBH?*' The devastating question: the teshuvah-doer can fix the *sins*, but where are those *lost years of avodah* that will never come back? **The answer — *run*!**: **"u'v'vadai tz'richim l'takein zos, d'heyno l'hashlim u'l'mal'ot es ha'avodah she'hayu y'cholim la'avod es HKBH b'chol oso ha'eis she'hayu nizufim mi'lefanav yisbarach u'r'chokim mi'meno"** — 'and certainly one must rectify this — to *complete and fill in* the avodah that one could have done during the entire rejected/distant period.' **"Al kein achar she'zochin l'hisoreir li'teshuvah, tz'richin z'rizus gadol ba'avodaso yisbarach, v'larutz m'od m'od, k'dei she'yizkeh al yedei z'rizus avodaso l'takein u'l'hashlim gam chisaron ha'avodah shel ha'yamim she'av'ru"** — 'therefore after one merits to be aroused to teshuvah, one needs *great alacrity* in His service, and to *run very very much*, so that through the alacrity of his avodah he will rectify and fill in even the *missing avodah of the days that passed.*' **"Ki achshav tzarich larutz bi'mehirus gadol zeh ha'derech she'hayah yachol leilech bi'zman she'hayah rachok me'HKBH"** — 'for *now* he must run this path *at great speed* — the path he could have walked [slowly] when he was far from HKBH.' **The Yiddish — *Rabbeinu's direct words to his people***: **"V'amar l'anashav b'zeh ha'lashon"** — 'and he said to his people in this language': **"איר דארפט זיך זייער יאגין, איר זאלט נאך קענען עפעס כאפין"** — ***"Ir darft zich zeyer yogn, ir zolt noch kenen epes chapn"*** — *'You must really hurry yourselves [run!], so that you should still be able to grab something!'* The urgency of teshuvah: the distant-years can never be re-lived, but with *zerizus gadol m'od m'od* one can *chap* (grab/seize) something of their avodah-content even now. Intermediate: **Supplement — Yoma 71a** **"ha'rotzeh she'y'nasech yayin al gabei ha'mizbe'ach, y'malei g'ronam shel t"ch yayin"** = nesech yayin. **Ikar Elokus in lev**: **Teh 73:26** **"tzur l'vavi"**; **ShmI 2:2** **"ein tzur"** = **Ber 10a** **"ein tzayar ka'Elokeinu"**. **Lev = tzir-middos** (Ois א). **Kodem briyah — Ein Sof** (repeats chain). **Libi chalal**: **Teh 109:22** **"v'libi chalal b'kirbi"** = bechinas tzur-l'vavi = **bri'as ha'olam**. Hefech: **lev atum/orlas lev** (**Dev 10:16**) m'kalkel ha'bri'ah. **Tzaddik lev-pasuach → m'chadesh ma'asei bereishis v'osheh nisim**: **"u'v'tuvo m'chadesh... ma'asei bereishis"** — *b'tuvo* = ha'tzaddik ha'nikra tov (**Yesh 3:10**; **Yoma 38b**). **Sukkah 49a — *chamukei yereichayich***: **Shir 7:2** **"chamukei yereichayich k'mo chala'im ma'asei y'dei oman"** = **shisin** she'm'nakvin u'm'chalelin ad ha'tehom. **Tehoma da liba** (Ra"M Pinchas 227b). *Chala'im ma'asei y'dei oman* = umanuso shel HKBH = libi-chalal = bri'as ha'olam. **Nisim**: **"m'chalelin ad ha'tehom"** = nisim (**Rus 1:19** **"va'tahom kol ha'ir"** — al devar nes ha'kol tomhim). **Equation**: **y'malei g'ronam shel t"ch yayin** — *g'ronam* = shisin = **kaneh v'liba** (throat = kaneh+liba = shisin that hollow to tehom). **Sanhedrin 70a**: **"chamra v'reichani pak'chin"** — yayin pose'ach chalal ha'lev. **R"N k'tzas chaser** — **"shayach l'eil"**: **Teh 19:6** **"yasis k'gibor larutz orach"** — ba'ei hisgabrus gadol larutz *orach* d'yachlu leilech bi'zman d'nizufim. Atah ratzim bi'mehirus gedolah. Inyan teshuvah: eich hu oso ha'zman she'hayu r'chokim? Tzarich l'hashlim chisaron ha'avodah shel yamim she'av'ru al yedei z'rizus v'mehirus achshav. **Yiddish**: **"Ir darft zich zeyer yogn, ir zolt noch kenen epes chapn"** — you must hurry, so you can still grab something.