Running Commentary on Torah 5 — Ba'Chatzotzros v'Kol Shofar

Beginner: **Opening pasuk**: **"Ba'chatzotzros v'kol shofar, hari'u lifnei ha'Melech Hashem"** — 'With trumpets and the sound of the shofar, make a teru'ah before the King, Hashem' (Tehillim 98:6). Rabbeinu opens the Torah with this pasuk and will return to it at the end (seg 11) — the entire Torah is one long peirush on this single verse. Intermediate: Opening pasuk: **Teh 98:6** — "Ba'chatzotzros v'kol shofar." Frame for the whole Torah.

Beginner: **א. The klal**: every person must say **"kol ha'olam lo nivra ella bishvili"** — 'the whole world was created only for my sake' (Sanhedrin 37a). If so, I am responsible to fill what is lacking in the world and to daven for it. **Two modes of tefilah**: (a) **before gezar din** — one davens straightforwardly, in the ordinary nusach, no need to clothe the tefilah; (b) **after gezar din** — one must **clothe the tefilah** (halbish) so the prosecuting angels on the **left side** don't understand the request and so not oppose it. Source: **"Bi'gzeiras irin pis'gama u'b'mei'mar kadishin she'eilsa"** — 'by the decree of the watchers is the word, and by the saying of the holy ones is the request' (Daniel 4:14, Aramaic). After the decree (first half of pasuk), the tzaddikim wrap their request in **ma'amar** (second half). Intermediate: **§א.** Every person: **"kol ha'olam lo nivra ella bishvili"** (Sanh 37a) → davens for the world. Two tefilah modes: before gezar din (open); after gezar din (must **halbish b'ma'amar**, Daniel 4:14 **"bi'gzeiras irin / bi'meimar kadishin"**).

Beginner: **ב. How does one know whether one is before or after gezar din? Through the mitzvos one performs.** Specifically: when the mitzvos are done with **such great simchah** that one wants **no olam ha'ba reward** for them — one only asks that HKBH **give another mitzvah as the reward of this mitzvah**, as Chazal taught **"s'char mitzvah mitzvah"** (Avos 4:2). Why? Because one is enjoying the mitzvah itself. **The two prophetic registers**: Rabbeinu draws on Rashi on **"va'yedabeir Moshe el rashei ha'matos... zeh ha'davar asher tzivah Hashem"** (Bamidbar 30:2): all the prophets prophesied in **"koh amar Hashem"** (thus said Hashem); Moshe added **"zeh ha'davar"** (this is the thing). **"Koh"** is the **ispaklarya she'einah me'irah** (non-illuminating mirror) — like seeing something from far away (Zohar Vayechi 120). **"Zeh ha'davar"** is the **ispaklarya ha'me'irah** (illuminating mirror) — like seeing something up close, clear and bright. These two modes exist also in **avodas Hashem**: the person who does mitzvos **for the sake of olam ha'ba** is in the **"koh"**-register — if he were not promised reward, he wouldn't do the mitzvah; his reward is far off, like seeing something from a distance. Rabbeinu finds this encoded in the word **navi** (prophet): **ראשי תיבות of "yavo be'rinah nosei alumosav"** — 'he shall come in song carrying his sheaves' (Tehillim 126:6, where the **r**eishei **t**eivos of יבא ברנה נשא אלמותיו = **נביא**). The pasuk is about **s'char machar** — crying now, reaping later. But the person who prophesies **"zeh ha'davar"** — who wants the mitzvah **itself**, and is so happy in the doing that he rejects every sort of reward — his olam ha'ba is **in the mitzvah itself**. His reward is right before his eyes. **Why does this enable knowing pre/post gezar din?** Because **mitzvos are a komah sheleimah** (whole stature), and they give life to all the **komos — adam, olam, shanah, nefesh** (i.e., olam/shana/nefesh, the three cosmological axes — space, time, and soul — that together form any creation). They derive their vitality from the mitzvos: **"v'chol ma'aseihu be'emunah"** (Tehillim 33:4) + **"kol mitzvosecha emunah"** (Tehillim 119:86). HKBH is an **achdus pashut** with the mitzvos. When the mitzvos are done **k'tikunan v'ki'sidran** (in their correct order and manner), HKBH **rejoices in them and takes pleasure in them**: **"yismach Hashem b'ma'asav"** (Tehillim 104:31). Like a craftsman who makes a beautiful vessel — he delights in it. HKBH's simchah is **invested in the mitzvos** (since they are His unity). Someone who does the mitzvah with simchah from the mitzvah itself **enters HKBH's simchah** — **"yismach Yisrael b'osav"** (Tehillim 149:2). So if there is **tza'ar or din** in any part of olam/shanah/nefesh, HKBH's simchah is diminished there — as it is written **"va'yis'atzeiv el libo"** (Bereshis 6:6) and **"Shechinah mah omeres — koleini mei'roshi"** (Sanhedrin 46a). One who enters this simchah can thus **detect by its quality** whether the din is before or after gezar, AND **over which part** of the komah — because the simchah is lacking precisely there. If one cannot do the **rashei ha'mitzvos** (head-mitzvos) with simchah, the din is on the rashei olam/shanah/nefesh; likewise for other limbs. **Chazal teach**: **"Ba'Shabbos — zochreihu mei'echad ba'Shabbos"** (Mechilta; see Beitzah 16a) — the simchah and oneg of olam ha'ba (=Shabbos) must be tasted during the **six days of action** (=mitzvah-doing). And **"b'yomo titein secharo"** (Devarim 24:15) — his reward from the mitzvos **on its own day** (= from the mitzvah itself), **not after** the sun has set (= not after this world, as olam ha'ba reward). Intermediate: **§ב.** Detect pre/post gezar din **via the mitzvos**. Specifically: mitzvos done with such simchah that one wants no olam-ha-ba reward, only another mitzvah (**"s'char mitzvah mitzvah"**, Avos 4:2). **Two nevu'ah-registers** (Rashi Bam 30:2): **"koh"** = distant/ispaklarya she'einah me'irah (mitzvah for future reward); **"zeh ha'davar"** = close/ispaklarya ha'me'irah (mitzvah for itself). **Navi = ראשי תיבות** of **"Yavo b'rinah nosei alumosav"** (Teh 126:6) — s'char machar. **Mitzvos = komah sheleimah** giving life to **olam/shanah/nefesh** (Teh 33:4; 119:86); HKBH an achdus pashut with them. HKBH's simchah invested in mitzvos (Teh 104:31 **"yismach Hashem b'ma'asav"**); we enter it (Teh 149:2 **"yismach Yisrael b'osav"**). Din → diminished simchah (Ber 6:6 **"va'yis'atzeiv"**; Sanh 46a **"Shechinah koleini mei'roshi"**). By **which limb** lacks simchah → which komah is under din. **"Zochreihu mei'echad ba'Shabbos"** (Mechilta; Beitzah 16a); **"b'yomo titein secharo"** (Dev 24:15) = reward from the mitzvah itself, not after the sun sets.

Beginner: **§ג. Simchah lives in the heart.** **"Nasata simchah b'libi"** — 'You have placed simchah in my heart' (Tehillim 4:8). But a **crooked heart** cannot rejoice: **"it is impossible for the heart to rejoice until he removes the akmumis (crookedness) that is in his heart, so that he has yashrus lev (straightness of heart), and then he merits to simchah"** — as it is written **"u'l'yishrei lev simchah"** (Tehillim 97:11). **How is the akmumis removed? By re'amim (thunders)**: Chazal teach **"re'amim lo nivre'u ella l'fasheit akmumis she'ba'lev"** — 'thunders were not created except to straighten the crookedness in the heart' (Berachos 59a). **Rebbe's identification**: the **re'em (thunder) is the kol (voice) that a person brings out with koach (force) in his tefillah** — and from this are made thunders. Source: **Zohar Pinchas 235b**: **"kad kala nafik v'a'arah b'avei matra ishtama kala l'vri'yasa v'da ininun re'amim"** — 'when a voice goes forth and strikes the rain-clouds, the voice is heard by the creatures — and these are thunders.' The essence of thunder is **gevurah** — **"v'ra'am gevurosav mi yisbonan"** (Iyov 26:14) — 'and the thunder of His *gevurah* — who can understand?' This is why in the berachah of 'she'kocho u'gvuraso maleh olam' (recited on thunder), we bless **gevurah** specifically. **Mechanism**: The person produces kol b'koach gadol; this kol **strikes the avei matra (rain-clouds)** — which correspond to the **mochin** (brains), from which descend **tipin tipin** (drops). Zohar Pinchas 235b: **"b'eir mayim chayim v'nozlim min Levanon" = "min l'vuna d'mocha"** — 'a well of living waters flowing from Levanon = from the whiteness of the brain.' When the kol strikes these avei matra/mochin, **ishtama kala l'vri'yasa** — it is heard by the creatures as re'amim. **Teh 77:19**: **"kol ra'amcha ba'galgal"** — 'the voice of Your thunder in the sphere' — **"ba'galgalta d'mocha"** — 'in the skull of the brain.' When the kol *ei'ra* (strikes) in the galgalta d'mocha, it becomes re'amim. **Teh 49:4**: **"pi y'daber chachmos v'hagus libi tvunos"** — 'my mouth speaks wisdoms and the meditation of my heart is understandings.' The dibbur from the mouth strikes **chochmah = galgalta d'mocha**; through this **"v'hagus libi"** — the heart is awakened (**'kol me'orer ha'kavanah'** — Berachos 24a, Rosh, Rabbeinu Yonah; Shulchan Aruch OC 101, and OC 61:4). **Berachos 6b**: **"mi she'yesh bo yiras shamayim d'varav nishma'in"** — 'one who has yiras shamayim, his words are heard.' Because **yirah → his kol becomes re'amim** (thunder is from the side of Yitzchak — 'v'ra'am gevurosav'), and thereby his words are heard: ishtama kala l'vri'yasa. Because **tamein talya sh'mi'ah** (there depends hearing) — Zohar Pinchas 230a; Tikunim 70 — as the pasuk says **"Hashem shamati shim'acha yareisi"** (Chavakuk 3:2). **Teh 103:20**: **"giborei koach osei d'varo li'shmo'a b'kol d'varo"** — 'mighty of power who do His word, to hear the voice of His word.' **Zohar Lech Lecha 90a**: **"zachin l'mishma kalin mi'l'eilah"** — 'they merit to hear voices from above.' I.e., through the gevuros [of tefillah] are made re'amim, and through this the heart hears — **"v'hagus libi tvunos"** — and as Shlomo asked: **"v'nasata l'avd'cha lev shomei'a"** (Melachim I 3:9) — 'give Your servant a **lev shomei'a** (a hearing heart).' And also d'varav nishma'in l'vri'yasa — **li'shmo'a b'kol d'varo.** **And this is the bechinah of kol ha'shofar** — **"da shofar shel ayil — eilo shel Yitzchak"** (Zohar Pinchas 235b) — the shofar is the ram of Yitzchak, bechinas **"v'ra'am gevurosav."** **Teh 89:16**: **"ashrei ha'am yod'ei seru'ah"** — 'fortunate is the nation that **yod'ei** teru'ah.' **"Yod'ei dayka"** — 'yod'ei precisely' — that the kol should strike in the mo'ach — bechinas avei matra — and be in bechinas re'amim. **"And one who hears tekias shofar from an ish yarei v'chareid (G-d-fearing man), vadai lo yid'ag kol ha'shanah mi'ra'amim"** — 'he certainly will not fear thunders the entire year.' As it is written [in the Mussaf of Rosh HaShanah]: **"b'kolos u'v'rakim aleihem nig'leisa, u'v'kol shofar aleihem hofa'ata"** — 'with sounds and lightnings You revealed Yourself upon them, and with the voice of the shofar You appeared upon them' — that through the kol ha'shofar You appeared to them [mitigating] the kolos u'vrakim. Intermediate: **§ג.** Simchah=lev (Teh 4:8); impossible while akmumis persists — need yashrus lev (Teh 97:11). **Akmumis stripped by re'amim** (Ber 59a). **Re'em=kol of forceful tefilah** striking avei-matra (Zohar Pinchas 235b **"kad kala nafik v'a'arah b'avei matra ishtama kala l'vri'yasa"**). Source=**gevurah** (Iyov 26:14 **"v'ra'am gevurosav"**). **Mechanism**: kol strikes avei-matra=**mochin** (**"min l'vuna d'mocha"** Zohar Pinchas 235b). Teh 77:19 **"kol ra'amcha ba'galgal"=ba'galgalta d'mocha**. Teh 49:4 **"pi y'daber chachmos, v'hagus libi tvunos"** — dibbur strikes chochmah=galgalta d'mocha → heart awakens (**kol me'orer ha'kavanah** Ber 24a; Rosh, R" Yonah; SA OC 101, 61:4). Ber 6b **"mi she'yesh bo yir"sh d'varav nishma'in"** — yirah → kol=re'amim → **ishtama kala l'vri'yasa** (**tamein talya sh'mi'ah** Zohar Pinchas 230a; Tik 70; Chav 3:2). Teh 103:20 **"giborei koach osei d'varo li'shmo'a b'kol d'varo"** + Zohar Lech 90a **"zachin l'mishma kalin mi'l'eilah"** / Mel"A 3:9 **"lev shomei'a."** **Shofar**=ayil=eilo shel Yitzchak (Zohar Pinchas 235b)=**"v'ra'am gevurosav."** Teh 89:16 **"yod'ei teru'ah"** dayka — kol → mo'ach → re'amim. Hearing tekiah from **ish yarei v'chareid** → ein da'agah mi'ra'amim kol ha'shanah (mus"f: **"b'kolos u'v'rakim aleihem nig'leisa u'v'kol shofar aleihem hofa'ata"**).

Beginner: **ד. Pre-conditions for producing the thunder-voice.** **"One must empty the brain of chochmos chitzoniyos (external wisdoms) and foreign thoughts — **of chametz** — so as not to leaven his wisdom with chochmos chitzoniyos and with ta'avos."** Then when he brings out the voice and it strikes his brain, thunder is formed. **But when gulgalta d'mocha atim b'tum'ah** (the skull of the brain is sealed with impurity) — as it is written **"v'nitmeisem bam"** (Vayikra 11:43) — **his voice is not heard**. Also one must **guard his yirah**, from which the kol issues (**"v'ra'am gevurosav"**) — that he not have an **external yirah** (yirah of anything other than Hashem). Proof of yirah ↔ chochmah linkage: **"Im ein chochmah ein yirah; im ein yirah ein chochmah"** (Avos 3:21). **The aggadah**: **"Yarad Gavriel v'na'atz kaneh b'yam"** — 'Gavriel descended and stuck a reed in the sea' (Shabbos 56b; Sanhedrin 21b). **Peirush**: **from the hishtalshelus of the gevuros** — which is **yirah chitzonis** — 'he stuck a reed in the **yam ha'chochmah**.' **Kaneh** = the **bechinah of the kol that goes out from the kaneh** (= the larynx/reed of the throat; Berachos 61a, Zohar Pinchas 234a). Meaning: through the hishtalshelus of gevuros — the **suspitsa d'dahava** (sediment of gold), which is external yirah — **the kol remains stuck in the atimus ha'seichel** (sealing of the intellect) and **is not heard outside** (lo yishtama l'bar'yosa). **The main thing is to guard the brain from becoming chametzdig**. **"Ga'ar chayas kaneh"** — 'rebuke the beast of the reed' (Tehillim 68:31) — as the Zohar teaches (Pinchas 252b): **break the ches of kaneh (קנה) and turn it into a hei — turning the letters of chametz (חמץ) into matzah (מצה)** — so that you not leaven your wisdom. **"Ga'ar"** is **language of meriv'ah (quarrel)**, because matzah is also **language of meriv'ah** (strife). Source: **tzaddikayya avdin matzusa b'sitrin achara'nin, di'lo yiskaravu l'mashkana d'kedushah** (the tzaddikim quarrel with the sitra achra so it not approach the holy Mishkan). That is: when you guard your chochmah so that chochmos chitzoniyos not enter — and you do not think hirhurim ra'im, which are the **kaneh d'sitra achra** opposed to the holy **"k'neh chochmah, k'neh binah"** (Mishlei 4:7) — through this you escape **chametz**, which is sitra d'mosa (the side of death): as it is written **machmetzes — taman sitra d'mosa**. **And believe**: every matzus and quarrel among **complete tzaddikim** is solely to **expel the sitrin achra'nin**. **"Ozen shoma'as tochachas chayim b'kerev chachamim talin"** (Mishlei 15:31) — **"talin"** is language of **telunah** (complaint) and quarrel (see Zohar Chadash, Vayeitzei: **va'yalen sham, k'derech "va'yilonu ha'am"**). When you hear quarrels among tzaddikim, know that **they are proclaiming a tochachah to you**: you have **blemished the drops of your mocha** (tipei mochacha) — about which it says **"kol ba'eha lo yeshuvun, v'lo yasigu orchos chayim"** (Mishlei 2:19). You are cleaving to sitra d'mosa = chametz = **"yarad Gavriel v'na'atz kaneh"** — external wisdoms stuck in the sea of your wisdom. Certainly, if your mocha were not blemished, you would not be hearing those quarrels. The quarrel is **for your sake**, to turn you from mosa to chayim, from chametz to matzah, from ches to hei, from bad yirah/bad voice/bad chochmah to good yirah/good voice/good chochmah. And when you guard your brain from chametz (so it not be sealed), your voice will strike your skull and make thunder, will straighten the crookedness of your heart, and you will merit simchah: **"u'l'yishrei lev simchah."** **"E'ancha b'seiser ra'am, evchancha al mei merivah selah"** — 'I will answer you in the hiding of thunder, I will test you at the waters of meriv'ah' (Tehillim 81:8). **Mei merivah = matzah = mochin**; through it are thunders. Intermediate: **§ד.** Empty mocha of chitzoniyos + ta'avos; don't leaven chochmah with chametz. Gulgalta d'mocha sealed (Vay 11:43 **"v'nitmeisem"**) → kol not heard. Guard yirah (Iyov 26:14) — no **yirah chitzonis**. Avos 3:21: no chochmah→no yirah and vice versa. **Na'atz kaneh b'yam** (Shab 56b; Sanh 21b): hishtalshelus d'gevuros = yirah chitzonis = suspitsa d'dahava → kol stuck in atimus ha'seichel. **Kaneh = kol from larynx** (Ber 61a; Zohar Pinchas 234a). **"Ga'ar chayas kaneh"** (Teh 68:31, Zohar Pinchas 252b): break ches of kaneh → hei → חמץ→מצה. Ga'ar = meriv'ah = matzah = tzaddikim's quarrel with sitra achra. Tzaddikim's quarrels = tochachah to the listener (Mishlei 15:31; ZCh Vayeitzei); one's mocha is blemished. **"E'ancha b'seiser ra'am, evchancha al mei merivah"** (Teh 81:8): mei merivah = matzah = mochin → thunders.

Beginner: **ה. Sweetening the gevuros in the chasadim.** Know: one must **join the gevuros with the chasadim, the **smol** (left) with the **yamin** (right)** — **"bi'gvuros yeisha yemino"** (Tehillim 20:7). Because **the essential revelation is through the chasadim** — **"sheiv li'yemini"** (Tehillim 110:1). Likewise, one must **combine ahavah with yirah** so that thunders are produced: this comes **mi'sitra d'yamina** — **mocha chiv'ra k'chasfa** (Tikkunim 70, 'white brain like silver'). **The drashah on the Keri'as Yam Suf pasuk**: **"Va'yashov ha'yam lifnos boker l'eisano"** — 'the sea returned at daybreak to its strength' (Shemos 14:27). Rabbeinu reads: - **"Yam"** = **yam ha'chochmah** (sea of wisdom) - **"Lifnos boker"** = **the boker of Avraham** (Zohar Terumah 170b) — **"Avraham ohavi"** (Yeshayahu 41:8) = chesed/ahavah. The sea turns toward Avraham's boker = ahavah. - **"L'eisano"** = **gevuros** — i.e., **"kol ra'amcha ba'galgal"** (Tehillim 77:19): the thunder in the skull. So the pasuk encodes: yam (chochmah) must **return toward** chesed/ahavah (boker d'Avraham) together with gevuros (eisano) — combining left in right. **Proof**: **"Mayim rabim lo yuchlu l'chabos es ha'ahavah"** — 'many waters cannot extinguish love' (Shir Hashirim 8:7): the essence of overcoming is through ahavah, **"sheiv li'yemini"**. And: **"Kel ha'kavod"** (Tehillim 29:3) — **Kel** = chesed; **kavod** = chochmah (as it is written in Mishlei: kavod chachamim yin'chalu) — a chesed invested in chochmah, exactly the recipe. Intermediate: **§ה.** Sweeten gevuros in chasadim (Teh 20:7 **"bi'gvuros yeisha yemino"**); essential revelation via chesed (Teh 110:1 **"sheiv li'yemini"**). Mi'sitra d'yamina — **mocha chiv'ra k'chasfa** (Tikkunim 70). Drashah on Shem 14:27 **"va'yashov ha'yam lifnos boker l'eisano"**: yam=chochmah; lifnos boker = **boker d'Avraham** (Zohar Terumah 170b) = chesed (Yesh 41:8 **"Avraham ohavi"**); l'eisano = gevuros (Teh 77:19 **"kol ra'amcha ba'galgal"**). Proof: Shir 8:7 **"mayim rabim"**. **"Kel ha'kavod"** (Teh 29:3) = Kel/chesed + kavod/chochmah.

Beginner: **The ma'amar**: Rabbah bar bar Chanah said — **"Zimna chada havah azlinan bi'sfinta, v'sagei sfinta bein shitza l'shitza d'kura, tlasa yoma v'tlasa leilos, ihu b'zikufo v'anan bi'shefulei. V'chi teima, lo masgei sfinta tuva? Ki asa Rav Dimi amar: k'meicham kamkuma d'maya masgei shishim parsei, u'shadi parsha gira v'kadma leih ihi. V'amar Rav Ashi: ha'hu gildana d'yama hava'i, d'is leih trei shitzei"** (Bava Basra 73b). Translation: **Once we were traveling in a ship, and the ship sailed between fin to fin of a kura-fish for three days and three nights; the fish was upright and we were at the bottom. And if you say the ship wasn't sailing fast? — When Rav Dimi came he said: in the time it takes to warm a kettle of water, the ship was sailing sixty parsa'os, and when a rider shot an arrow, the ship outstripped the arrow. And Rav Ashi said: that was a gildana-fish of the sea, which has two fins.** Rabbeinu will now peirush every phrase of this aggadah as a coded ma'amar of the gezar din / simchah / gevurah / chesed structure built in seg 2-6. Intermediate: **BB 73b** — Rabbah bar bar Chanah's ma'amar: sfinta / shitza l'shitza d'kura / tlasa yoma v'lailos / ihu b'zikufo v'anan b'shefulei / kamkuma d'maya shishim parsei / parsha gira v'kadma leih ihi / Rav Ashi: gildana d'yama with two shitzei.

Beginner: **Rashbam heading:** (the LM source has this as a segment-break before the Rashbam peirush follows in seg 9). Intermediate: **Rashbam heading.**

Beginner: **Rashbam (on BB 73b)** — the pshat: - **"Shitza"** = **sanpir** (fin): between fin to fin = between the two fins on the fish's back, one toward the head and one toward the tail. - **"Ihu b'zikufo"** = the fish was going **against the wind** (upright). - **"Anan azlinan bi'shefulei"** = we were going with the wind, since the water of the sea does not spring on its own but moves via the wind. - **"K'meicham kamkuma d'maya"** = the measure of time for heating a kettle of hot water. - **"V'shadya parsha gira"** = when someone was shooting an arrow-and-bow on the shore at the land, we saw the ship overtake the arrow. Intermediate: **Rashbam pshat**: shitza=sanpir; b'zikufo=against wind; shefulei=with wind (sea moves via wind); kamkuma d'maya=kettle time; gira=arrow from shore overtaken by ship.

Beginner: **ו. The Rebbe's peirush — the ma'amar as coded hashkafah:** - **"Sfinta"** = language of **chashivus** (importance/value): this is the **bechinah of gevurah-yirah**, as it is written **"yiras Hashem hi otzaro"** — 'the fear of Hashem is His treasure' (Yeshayahu 33:6), for yirah is the **root of chashivus** (treasure = what matters). - **"Shitza"** = language of **tzarah** (trouble), as in **"va'achalah osam k'rega"** and its targum **"va'ashtzei yas'hon"** (Bamidbar 16:21) — 'I shall consume them in an instant.' - **"Tlasa yoma v'lailos"** = **mitzvos**, which have three components: **haskalos** (intelligibles, the ta'amei ha'mitzvos), **mekabalos** (the received kabbalistic soodos), and **chukos** (statutes that transcend reason). About mitzvos it is written **"v'hagisa bo yomam va'lailah"** (Yehoshua 1:8) — day and night (= yom v'lailah). - **"Ihu b'zikufo v'anan b'shefulei"** = **"yismach Hashem b'ma'asav, yismach Yisrael b'osav"** (Tehillim 104:31 and 149:2): as He rejoices **above**, we rejoice **below** in Him. - **"K'meicham kamkuma d'maya"** = the **mocha** (brain), as it is written **"v'nozlim min Levanon"** (Shir Hashirim 4:15) — Levanon = mocha. - **"Masgei shishim parsei"** = **gevuros** — the **shishim gibborim** (60 mighty men, Shir 3:7) and **"v'ra'am gevurosav"** — thunder from gevurah. - **"V'chi shadi parsha gira"** — **"parsha"** = **chesed**, which brings out **ta'alumos** (hidden things to light), for matters that are constricted — chesed spreads them open. **"Gira"** = **"shlach chitzcha u'tehumeim"** (Tehillim 144:6) — the bechinah of **"sheiv li'yemini"** (Tehillim 110:1). - **"Kadma leih ihi"** = **yirah is kodemes** (yirah must come first), as it is written **"reishis chochmah yir'as Hashem"** (Tehillim 111:10). **The frame**: Rabbah bar bar Chanah was recounting that he traveled so far in the **midah of yirah** and saw such greatness in its koach that he could grasp by it the difference **between before and after gezar din** — that is the **"bein shitza l'shitza"** (between tzarah and tzarah, i.e., pre-gezar and post-gezar). And then he explains **how** one can grasp it — **via the mitzvos** (= "tlasa yoma v'lailos"), **and specifically when done with simchah** (= ihu b'zikufo v'anan b'shefulei). And then he explains **how to attain simchah** — **via ra'am** (= k'meicham kamkuma d'maya masgei shishim parsei): **kol ra'amcha ba'galgal** — the shishim gevuros strike the gulgalta and produce thunders. **"V'ishtama kala"** = the kol arouses **kavanah** — **"lo nivre'u re'amim ella l'fasheit akmumis"** (seg 4). Then he clarifies: **the essential overpowering of gevuros is only through chasadim** — need to include left in right. **Yet one must give precedence to yirah**: see Tikkunei Zohar Hakdamah. **Because ba'al aveidah mechazir achar aveidaso** — 'the owner of a lost object is the one who searches for his lost object' (Kiddushin 2b: **"dar'ko shel ish l'chazer achar ishah. Mashal l'adam she'avdah lo aveidah"**). **Peirush (heard from the Rebbe directly)**: **ahavah is bechinah of ish; yirah is bechinah of ishah** (as is known from Kabbalah). So one must **lead with yirah** — and **ahavah will come to him automatically**, for ahavah constantly chases after yirah (the ba'al aveidah runs after his aveidah). **That is**: **"v'chi shadi parsha gira — kadma leih ihi"** (§above). **Rav Ashi's gildana**: **"ha'hu gildana d'yama hava'i"** — **gildana = AGLA** (אג"לא), which is the bechinah of gevuros, because it is **roshei teivos** of **"Atah Gibor L'olam Adonai"** (in the second berachah of Shemoneh Esrei), as cited in **Zohar Chadash Terumah**. For **gildana** contains **AGL** letters, and Sheim Ado-nai in completion = **AGLA**. Intermediate: **§ו.** Rebbe's peirush: **sfinta**=chashivus=gevurah-yirah (Yesh 33:6); **shitza**=tzarah (targum Bam 16:21); **tlasa yoma v'lailos**=mitzvos (3 types: haskalos/mekabalos/chukos; Yeh 1:8); **ihu b'zikufo / anan b'shefulei**=Teh 104:31 + 149:2; **kamkuma d'maya**=mocha (Shir 4:15); **shishim parsei**=gevuros (shishim gibborim; ra'am gevurosav); **parsha**=chesed (brings out ta'alumos); **gira**=Teh 144:6 + 110:1; **kadma leih ihi**=yirah kodemes (Teh 111:10). Frame: RBBCh traveled in yirah; grasped bein shitza l'shitza = bein gezar l'gezar; via mitzvos b'simchah. Ra'am → simcha (seg 4). Gevuros overcome by chasadim — yet precede with yirah: **ba'al aveidah mechazir** (Kidd 2b); ish=ahavah, ishah=yirah; lead with yirah, ahavah follows. **Gildana=AGLA** (Atah Gibor L'olam Adonai; ZCh Terumah) = gevuros.

Beginner: **ז. Return to the opening pasuk**: **"Ba'chatzotzros v'kol shofar, hari'u lifnei ha'Melech Hashem"** (Tehillim 98:6). Via the **kol d'nafik** (voice that issues with force in tefilah, seg 4-5), **yir'am ha'yam** (the sea will thunder) — thunders are produced — **"kol ra'amcha ba'galgal."** **"Tevel v'yosh'vei vah"** (Tehillim 98:7) — **tevel** = the **lev** and its **arkin** (heart-veins/chambers), as Chazal said: **"lo nivre'u re'amim ella l'fasheit akmumis she'ba'lev"** (Ber 59a). Because **tevel** (תבל) = letters **taf-lamed** (תיו–לב). **Taf** is language of **rishima** (engraving/imprint), as it is written **"v'hisvisa tav"** (Yechezkel 9:4) — the thunder **engraves the kol in the lev**. **"Neharos yimcha'u chaf"** (Tehillim 98:8) = **simchah** (**"u'l'yishrei lev simchah,"** seg 4). **"Yachad harim yeranenu"** — through the simchah, **"yachad harim yeranenu."** **Rinah** = **tefilah**, as it is written **"li'shmo'a el ha'rinah"** (Melachim I 8:28). **Harim** = **tzaddikim** (see Midrash Rabbah Bo 15). Meaning: via the simchah of the lev, one can **daven** and **clothe his tefilah in ma'amar** (seg 2) — achieving the bechinah of **"zeh ha'davar"** / ispaklarya ha'me'irah, grasping pre/post gezar din, and meriting the tefilah that passes the guards on the left. **The full loop of the Torah**: the opening pasuk is now decoded — chatzotzros+shofar = kol b'koach → thunder in the galgal → akmumis stripped → simchah in lev → tefilah/rinah clothed in ma'amar → passes gezar → olam/shanah/nefesh revived → HKBH's simchah revealed. The kol rises through every level that was described in §§א–ו. Intermediate: **§ז.** Back to opener: **"Ba'chatzotzros v'kol shofar"** (Teh 98:6). Via kol d'nafik → yir'am ha'yam → ra'amim. **"Tevel"** (Teh 98:7) = lev + arkin; תבל = תיו-לב (taf=rishima, Yech 9:4) — kol engraved in lev. **"Neharos yimcha'u chaf"** (98:8) = simchah. **"Yachad harim yeranenu"** = rinah=tefilah (Mel"A 8:28); harim=tzaddikim (MR Bo 15) — tefilah clothed in ma'amar, bechinas "zeh ha'davar," grasps gezar din. Full loop closes.