Running Commentary on Torah 55 — Abba Shaul Kover Meisim

Beginner: **Editorial header** — ***'Leshon Rabbeinu zichrono livracha'*** *('In the language of our Rebbe, of blessed memory')*. Torah 55 is recorded in Rabbeinu Nachman's own words, not reconstructed by Reb Nosson. Bookended by the closing inclusio at seg 17 (***'ad kan leshon Rabbeinu z"l'***). The opening pasuk Rabbeinu builds on is the famous *mishnah* of **Abba Shaul in Nidah 24b**: ***'kover meisim hayisi'*** — *'I was a burier of the dead.'* Rabbeinu will read every clause of Abba Shaul's brief autobiographical story as a coded teaching about **seeing the downfall of resha'im, rectifying the three kolos in tefilah, drawing down kedushas Eretz Yisrael in galus, and the role of Moshe vs Og**. Intermediate: **Header** — 'Leshon Rabbeinu z"l.' Torah 55 is recorded in Rabbeinu's own words (inclusio at seg 17). Built on **Nidah 24b** (Abba Shaul 'kover meisim hayisi'), decoded across kedushas EY / 3 kolos / tefilah / Moshe-vs-Og.

Beginner: **The source-sugya — *Nidah 24b***: ***'Abba Shaul omer: kover meisim hayisi. Pa'am achas ratzti achar tzvi v'nichnasti b'kulis shel meis...'*** — *'Abba Shaul said: I was a burier of the dead. Once, I ran after a *tzvi* (deer/gazelle) and entered into the *kulis* (hollow thigh-bone / femur) of a corpse...'* The gemara continues: *I ran after the deer three *parsa'os* (Persian leagues) — and the deer I did not reach, and the *kulis* did not end. When I turned back, they told me: that *kulis* is of Og king of Bashan.* Rabbeinu reads this entire mishnah as a coded prophetic drasha. **Every noun will decode**: *kover meisim* = seeing the downfall of resha'im (who in life are called *dead*, Berachos 18b); *tzvi* = Eretz Yisrael (*tzvi hi l'chol ha-aratzos*, Yechezkel 20:6); *kulis shel meis* = the three *kolos* of evil speech one must rectify in tefilah; *3 parsa'os* = the three daily tefilos; *kulis of Og* = the rasha so great that even Moshe feared him, because his grip was adjacent to *yamin* = EY. The decoding will unfold across the whole Torah and be crystallized in seg 15. Intermediate: **Source-sugya** — Nidah 24b: Abba Shaul ran after *tzvi*, entered *kulis shel meis*, ran 3 *parsa'os*, didn't reach the deer, didn't exit the kulis, turned back, told 'it is Og melech ha-Bashan.' Every element decodes: kover meisim=downfall resha'im (Ber 18b); tzvi=EY (Yech 20:6); kulis=3 kolos; 3 parsa'os=3 tefilos; Og=rasha so great only Moshe's tefilah handles.

Beginner: **Ois א — *Seeing the downfall of resha'im is possible only via Eretz Yisrael***. ***Da, ki lir'os b'mapalasam shel resha'im iy efshar, ela al yedei bechinas Eretz Yisrael*** — *know: to see the downfall of the wicked is impossible except through the aspect of Eretz Yisrael*. **Anchor-pasuk — Tehillim 110:1**: ***'sheiv li'mini ad ashis oyvecha hadom l'raglecha'*** — *'sit at My right hand until I make your enemies a footstool for your feet'* — read with **Zohar Lech Lecha 86b**: *yamin* (right hand) = Eretz Yisrael. **Binyamin-anchor**: ***'Yamin — zeh bechinas Eretz Yisrael, bechinas Binyamin, ben-yamin, she-nolad b'Eretz Yisrael'*** — *'right' is the aspect of EY, the aspect of *Binyamin* (literally 'son of the right'), who was *born in EY* (per Rashi on Vayishlach — the only shevet born in Eretz Yisrael, specifically on the road from Beis-El to Efras). The geography is not decorative: to *see* oyvei Hashem become *hadom la'raglecha*, one must access the *yamin*-side, which is EY, which is Binyamin. Outside this bechinah, the downfall of resha'im cannot come into vision. Intermediate: **Ois א** — Seeing mapalas resha'im is impossible except via bechinas Eretz Yisrael. Anchor: **Teh 110:1** 'sheiv li'mini... hadom l'raglecha' (Zohar Lech Lecha 86b: yamin=EY). **Binyamin=ben-yamin, nolad b'EY** (Rashi Vayishlach).

Beginner: **Ois ב — *Drawing kedushas Eretz Yisrael *now* in this galus, via hisnotzetzus zechus avos***. ***U-l'hamshich bechinas kedushas Eretz Yisrael achshav b'galus, she-hi tachas yad ha-sitra achara, v'ein yecholes bi-kdushasah l'hisgalos*** — *and to draw down the aspect of the kedushah of EY *now*, in galus — when she is under the grip of the *sitra achra* and her holiness has no power to reveal itself*. ***Af al pi chen yecholin l'galos u-l'hamshich kedushasah afilu b'galus ha-mar ha-zeh*** — *even so, one can reveal and draw down her kedushah even in this bitter galus*. **Anchor-pasuk — Vayikra 26:44**: ***'v'af gam zos bi-hyosam b'eretz oyvehem lo me'astim v'lo ge'altim l'chalosam'*** — *'and yet even *gam zos* ("also this"), when they are in the land of their enemies, I have not rejected them nor abhorred them to destroy them'*. Rabbeinu isolates the phrase ***'gam zos'*** — *'also this'* — as the hidden promise that *even in galus, 'gam zos' can be revealed*. **The mechanism — hisnotzetzus zechus avos**: ***v'al yedei mah yecholin l'hamshich kedushas EY? Al yedei hisnotzetzus ohr zechus avos*** — *and by what? By the *sparkling of the light of the merit of the avos***. **Zohar source — Shelach 174a**: ***'b'asar d'is tamman avos, is tamman Shechinta'*** — *'in the place where the avos are present, there the Shechinah is present'* (the merit-of-the-avos draws the Shechinah into any location, including chutz la'aretz). **Confirming pasuk — Vayikra 26:42**: ***'v'zacharti es brisi Yaakov... v'ha'aretz ezkor'*** — *'I will remember My covenant with Yaakov... and the land I will remember'*: when the *ohr zechus avos* sparkles, then kedushas EY is revealed. **The double-bonus**: ***v'lo dai she-ha-adam nitzal me-ha-rasha, ela gam ro'eh b-ha-rasha mah she-ha-rasha ratzah lir'os bo*** — *and it is not enough that the person is *saved* from the rasha; he also *sees in the rasha* what the rasha wanted to see in him* (middah-k'neged-middah reversal: whatever evil the rasha tried to see in the tzaddik is now seen *in the rasha himself*). Intermediate: **Ois ב** — Draw kedushas EY *in galus* (under sitra achra) via **hisnotzetzus zechus avos**. Anchor: **Vay 26:44** 'v'af gam zos' (= even in bitter galus, 'gam zos' revealable). Mechanism: **Zohar Shelach 174a** 'b'asar d'avos, tamman Shechinta'; **Vay 26:42** 'v'zacharti es brisi... v'ha'aretz ezkor'. **Bonus**: not merely saved from rasha — sees in rasha what he wanted to see in tzaddik.

Beginner: **Ois ג — *Ra ayin, limud zechus, yad Hashem, tzel, and the paradox of the tzaddik's dim-but-strengthened sight***. **Part 1 — the rasha's ra ayin**: ***ki ha-resha'im mamshichim bechinas ra ayin al son'eihem*** — *the wicked draw an *evil eye* upon those they hate*, in the aspect of **Berachos 7b**: ***'v'lo od ela she-ro'eh b'son'av'*** — *'and not only (does his bad-hour come) but he also *sees* (destruction) *in his enemies*.'* **Part 2 — saved by *limud zechus***: ***v'ha-adam nitzal me-ra ayin ha-zeh al yedei limud zechus she-limed al ha-rasha*** — *a person is saved from this evil eye by *studying merit on behalf of the rasha*.* Even HKBH does this — He teaches *zechus* on the rasha in order to save the tzaddik from the rasha's ra ayin. **Chazal — Berachos 7b (continued)**: ***'v'lo od ela she-zocheh ba'din'*** — *'and not only (does the rasha's hour come) but he *wins in judgment* (temporarily)'* — the pasuk ***'marom mishpatecha mi'negdo'*** (Tehillim 10:5 — *'Your judgments are on high, away from him'*); this *temporary zechiyah* of the rasha is precisely what saves the tzaddik from the ra ayin. **Part 3 — yad Hashem + tzel (shadow)**: to remove the *din*, the Hand of Hashem must reveal — ***'va-tochez b'mishpat yadi'*** (Devarim 32:41 — *'My hand grasps judgment'*). When the yad Hashem reveals, it casts a *tzel* (shadow) in which the tzaddik is hidden from the ra ayin's venom — ***'u-v'tzel yadi kisisicha'*** (Yeshayahu 51:16). **Part 4 — the optical paradox**: in this *galus ha-mar*, **resha'im's eyes are sharp** (***'eineihem letushim k'r'i mutzak'***) and their *venom gazes far* — ***'hemah yabitu yir'u bi'*** (Tehillim 22:18). The *tzel* **dims** their venomous sight. Meanwhile **tzadikim's eyes in this time are *weak and small*** — ***'mi iver ki-m'shulam'*** (Yeshayahu 42:19 — *'who is blind like the perfected/paid one?'* = Hashem's servant, read as the tzaddik whose eyes are paradoxically small). For such weak-eyed ones, the *tzel* actually *strengthens* their sight — just as people with weak eyesight see better in dimmer light, not stronger. **Part 5 — the verse-sequence that ties it together** (Tehillim 37:32-34): ***'tzofeh rasha la-tzaddik u-m'vakesh la-hamiso'*** (37:32 — *'the rasha watches the tzaddik and seeks to kill him'* = with ra ayin); ***'Hashem lo ya'azvenu v'yado'*** (37:33 — *'Hashem will not leave him in his hand'* — read *b'yado* specifically: in the *revelation of the yad Hashem*); ***'v'lo yarshi'enu b'hishafto'*** (37:33 continued — *'nor condemn him in judgment'* — via 'va-tochez b'mishpat yadi' + 'marom mishpatecha' as above). Then: ***'shagu b'ro'eh, al yedei pukku pliliyah'*** (Yeshayahu 28:7 — the *rasha's* vision errs, his sight darkens). **Part 6 — the tzaddik's strengthened distant sight**: ***'essa einai el he-harim'*** (Tehillim 121:1 — *'I lift my eyes to the mountains'*) — via the tzel, his eyes reach far, and **he sees and attains the *tzidkas Hashem*** — understanding that though the rasha *wins in din* (and that *seems* unjust), this is *precisely Hashem's tzedakah*, because ***'ki lo atzdik rasha'*** (Shemos 23:7 — *'I will not justify the wicked'* — HKBH's ultimate justice requires this temporary din-victory so that the rasha's ra ayin is defanged). The pasuk pair: ***'essa einai el he-harim'*** echoes ***'tzidkasecha k'har'rei El'*** (Tehillim 36:7 — *'Your righteousness is like the mighty mountains'*) — *even though* ***'mishpatecha tehom rabah'*** (*'Your judgments are a great abyss'*, same pasuk). Intermediate: **Ois ג** — Resha'im draw **ra ayin** on son'eihem (**Ber 7b** 'ro'eh b'son'av'). Saved by **limud zechus** on rasha (HKBH does same — 'zocheh ba'din' Ber 7b / 'marom mishpatecha mi'negdo' Teh 10:5). **Yad Hashem → tzel** (Dev 32:41 'va-tochez b'mishpat yadi'; Yesh 51:16 'u-v'tzel yadi kisisicha'): dims rasha's sharp gaze (Teh 22:18), strengthens tzaddik's weak gaze (Yesh 42:19). **Verse-sequence Teh 37:32-34** ('tzofeh rasha... Hashem lo ya'azvenu v'yado... v'lo yarshi'enu b'hishafto'); **Yesh 28:7** 'shagu b'ro'eh' (rasha's vision errs). **Tzaddik** via 'essa einai el he-harim' (Teh 121:1) sees **tzidkas Hashem** = 'ki lo atzdik rasha' (Shem 23:7); mountains echo 'tzidkasecha k'har'rei El' (Teh 36:7).

Beginner: **Ois ד — *From re'iyah → emunah → tefilah; the parah adumah as bechina of tefilah (heifer that receives from the ox)***. **Chain**: ***v'al yedei chizuk ha-re'iyah shel ha-tzaddik, she-ro'eh tzidkas Hashem, nischazek emunaso v'yachol l'hispalel*** — *and through the strengthening of the tzaddik's sight — seeing the *tzidkas Hashem* — his *emunah* strengthens, and he is able to pray*. **The straightening of the lev**: his heart spreads out from the *akmimus* (crookedness) it had before seeing tzidkas Hashem. Before — he suspected *chalilah* that HKBH bends the din. Now, seeing that the rasha's zechiyah-in-din is *itself* a manifestation of Hashem's tzedek, the lev is *straightened in shleimus ha-emunah*. **Anchor — Tehillim 36:11**: ***'meshoch chasdecha l'yodecha, v'tzidkascha l'yishrei lev'*** — *'draw Your lovingkindness to those who know You, and Your righteousness to the upright of heart'* (the lev, straightened by seeing tzidkas Hashem, is *yishrei lev*). **Tefilah depends on emunah**: ***ki ikar ha-tefilah hi al yedei emunah, she-ma'amin she-ha-kol bi-rshus HKBH, afilu l'shanos ha-teva*** — *for the essence of tefilah is emunah — believing everything is under HKBH's control, even to change nature*; ***v'ein HKBH mekapeach sechar kol b'riyah, ki tzaddik Hashem*** (Tehillim 119:137). **Double-confirm — Tehillim 119:7**: ***'odecha b'yosher levav'*** — *'I thank You with uprightness of lev'* — via yishrus lev (= emunah), the tefilah is born. **The *parah adumah* decode** (Zohar Chukas 180a-b): ***'parah d'kabilas mi-shor'*** — *'a heifer that received from the ox'*. Rabbeinu decodes: ***parah = tefilah*** (***'u-neshallemah parim sfaseinu'***, Hoshea 14:3 — *'we will pay the bulls of our lips'* — lips = tefilah pictured as bulls/offerings); ***'d'kabilas mi-shor' = bechinas histaklus*** — *'receiving from the ox'* means *receiving from gazing* — the word ***shor*** (ox) read as in ***'ashurenu v'lo karov'*** (Bamidbar 24:17 — Bilam's *'I behold him but not near'*, *ashurenu* = 'I gaze'). Thus the *parah* (tefilah) receives from the *shor* (gazing, = 'essa einai el he-harim' of seg 5). **Pasuk — Bamidbar 19:2** decoded via Zohar: ***'parah adumah temimah asher lo alah aleha ol'*** — *'a red heifer, perfect, upon which no yoke has come'*: ***adumah = g'zeirah d'dina*** (the decree of din — red = judgment); ***temimah = shor tam, dina rafya*** (*'perfect' = innocent ox, softened judgment* — Zohar) — HKBH **weakens the power of din** (= ***va-tochez b'mishpat yadi*** of seg 5); ***'asher lo alah aleha ol' = sh'lumei emunei Yisrael*** (Zohar — *'the complete-in-faith of Yisrael'*, no yoke of false emunah) — this is the *chizuk emunah* that *is* the tefilah, born of the strengthened re'iyah. Intermediate: **Ois ד** — Chizuk re'iyah (tzidkas Hashem) → emunah → tefilah. Lev straightens (**Teh 36:11** 'v'tzidkascha l'yishrei lev'; Teh 119:7 'odecha b'yosher levav'). Essence of tefilah = emunah (HKBH controls even teva; Teh 119:137 'tzaddik Hashem'). **Parah adumah** (Zohar Chukas 180a-b) = parah d'kabilas mi-shor: **parah=tefilah** (Hosh 14:3 'u-neshallemah parim'); **shor=histaklus** (Bam 24:17 'ashurenu'). **Bam 19:2** decoded: adumah=g'zeiras dina; temimah=shor tam=dina rafya; 'asher lo alah aleha ol'=sh'lumei emunei Yisrael = chizuk emunah = tefilah.

Beginner: **Ois ה — *Afar va'eifer in tefilah; b'prat+b'klal; the tzibur as tzadikim+beinonim+resha'im***. **Anchor — parah adumah**: the *afar va'eifer* (dust and ash) of the parah-ritual encodes a two-move practice required for tefilah. **Move 1 — eifer (ash) = subduing the ra, both b'prat and b'klal**: ***'va-asosem resha'im ki yih'yu eifer tachas kapos ragleichem'*** (Malachi 3:21 — *'you shall tread the wicked, for they will be ash under your feet'*; Zohar Pekudei 237a). ***Regel = tefilah***: ***'ragli amdah b'mishor'*** (Tehillim 26:12). **Ra b'prat** = *one's own gross body + chomer* — to be nullified at the moment of tefilah, like the ***chasidim rishonim who had hispashtus ha-gashmiyus*** at tefilah (Shulchan Aruch OC 98:1 — the pious *divested materiality* during davening). **Ra b'klal** = *the tefilos of the transgressors of Yisrael who are davening alongside* — at tefilah one nullifies *their* evil too, making *from the ra itself a throne for kedushah* (turning the coal-that-burns into the coal-that-warms). **Move 2 — afar (dust) = binding oneself, b'prat+b'klal, to the shochnei afar (dwellers in dust = neshamos of the niftarim)**: one connects the *nafshin, ruchin, u-neshamin* of the dead and awakens them in one's tefilah to pray with him — ***'hakitzu v'ranenu shochnei afar'*** (Yeshayahu 26:19); ***'yiten be-afar pihu'*** (Eichah 3:29 — *'let him put his mouth in dust'* = binding his speech to shochnei afar). **Avraham-anchor**: ***'hineh na ho'alti l'daber el Hashem, v'anochi afar va-eifer'*** (Bereshis 18:27) — *Avraham tying his tefilah to the afar-va-eifer*, because *this is precisely what tefilah requires*. **Tefilah b'tzibur decoded — tzibur (צבר) = R"T tzadikim, beinonim, resha'im**: ***beinoni = the one who actually prays*** (Kiddushin 40b — ***'l'olam yir'eh adam es atzmo ke-ilu chetzyo chayav v'chetzyo zakai'***, 'let a person always see himself as half-meritorious and half-guilty'); ***tzadikim = bechinas afar*** (shochnei afar that the beinoni binds to); ***resha'im = bechinas eifer*** (the ash he subdues). **Shochnei afar — b'prat v'b'klal**: *b'prat* = the portions of his own *nefesh/ruach/neshamah* that already came in gilgul and were rectified; *b'klal* = the n/r/n of *other* shochnei afar — to awaken them to pray with him. **Seven-by-seven in parah**: everything about parah is in sevens — *shiv'ah kibusin, shiv'ah kohanim, etc.* (Zohar Acharei 76b; Bamidbar Rabbah 19) — this is the aspect of tefilah: ***'sheva ba-yom hillalticha'*** (Tehillim 119:164 — *'seven times a day I praise You'*). Intermediate: **Ois ה** — **Afar va'eifer** in tefilah. **Eifer** = subduing ra b'prat (own gufo gashmi = hispashtus gashmiyus of chasidim rishonim, SA OC 98) + b'klal (tefilos pushei Yisrael, making ra = kise for kedushah) (**Mal 3:21** 'va-asosem resha'im... eifer'; Zohar Pekudei 237). Regel=tefilah (Teh 26:12). **Afar** = binding to shochnei afar (Yesh 26:19 'hakitzu v'ranenu'; Eich 3:29 'yiten be-afar pihu'); Avraham 'afar va-eifer' (Ber 18:27). **Tzibur** (צבר) R"T = tzadikim + beinonim + resha'im; beinoni=mispallel (**Kid 40b** chetzyo-chetzyo); tzadikim=afar, resha'im=eifer. **7x7 b'parah** (Zohar Acharei 76b; Bam Rabbah 19) = tefilah (Teh 119:164 'sheva ba-yom hillalticha').

Beginner: **Ois ו — *Three kolos to rectify in tefilah; erez + eizov + shni tola'as of the parah-ritual***. ***Gam tzarich l'takken bi-tfilaso bechinas shalosh kolos*** — *one must also rectify in tefilah the *three kolos* (voices)*. **The three kolos**: (1) ***'kol k'sil b'rov devarim'*** (Koheles 5:2 — *'the voice of the fool in a multitude of words'*); (2) ***'kol anos anochi shome'a'*** (Shemos 32:18 — *'a voice of response/affliction I hear'*, from the sin of the eigel); (3) ***'kol mecharef u-megadef'*** — the verse-pair ***'kol ha-yom klimasi negdi u-voshes panai kisasni, mi-kol mecharef u-megadef, mi-pnei oyev u-mis'nakem'*** (Tehillim 44:16-17 — *'all day my disgrace is before me... from the voice of the reviler and blasphemer'*). **Parah-adumah correspondence**: the three kolos map precisely to the ***eitz erez (cedar wood) + eizov (hyssop) + shni tola'as (crimson/scarlet thread)*** that are thrown into the parah-burning (Bamidbar 19:6). Rabbeinu will decode each in the next segment (seg 9). Intermediate: **Ois ו** — 3 kolos in tefilah: (1) 'kol k'sil b'rov devarim' (**Koh 5:2**); (2) 'kol anos anochi shome'a' (**Shem 32:18**); (3) 'kol mecharef u-megadef' (**Teh 44:16-17**). Correspond to **eitz erez + eizov + shni tola'as** of parah adumah (**Bam 19:6**) — decoded next seg.

Beginner: **Decoding kolos (continued) — *erez + eizov*** (shni tola'as continues in seg 10). **(1) Erez = kol k'sil b'rov devarim = darkei ha-Emori**. ***Erez = rov hanhagos ve-emunos kozvos, she-heim bechinas darkei ha-Emori, ki 'peti ya'amin l'chol davar'*** (Mishlei 14:15 — *'the simpleton believes every word'*). **Erez-anchor — Amos 2:9**: ***'v'anochi hishmad'ti es ha-Emori mi-pneihem asher k'govah arazim govho'*** — *'I destroyed the Emori before them, whose height was like the height of cedars'* — tall-statured (= Emori) are by rule *fools*. **Rabbeinu's physiological chidush**: ***v-hagvohei komah, al pi ha-rov, hen k'silim. Ki mei-chamas govah komaso, ha-ashanim ha-olim me-ha-lev el ha-mo'ach l'hisbashel ba-mo'ach, v'l'hishavehos meihem machshavos, ha-ashanim ha-elu nechlashim be-rov ha-derech she-yesh me-ha-lev el ha-mo'ach mei-chamas govah komasam, v'ainam bi-ycholtam l'hishavehos meihem machshavos sichliyos*** — *the tall-of-stature are generally fools, because the *vapors* rising from the heart to the brain (to be cooked into thoughts) *weaken over the long distance* caused by the height of their stature, and they cannot become intellectual thoughts*. Therefore *darkei ha-Emori* (their superstitions and false beliefs) — they have no *seichel*, because they are *tall like cedars*. **(2) Eizov = the short-statured philosophers with defective lev**. ***Katnei komah, ha-ashanim shelahem nisbashlim heitev v'na'asim meihem machshavos sichliyos*** — *the short-of-stature have well-cooked vapors and generate intellectual thoughts*; but ***chochmaso merubah mi-ma'asav*** (Avos 3:9 — *'his wisdom exceeds his deeds'*) — when the sichliyos return from mo'ach to lev, the lev *cannot contain* the seichel, because lev-strength comes only from *ma'asim tovim*. Result: ***'li-kn'os chochmah v'lev ayin'*** (Mishlei 17:16 — *'to acquire wisdom but there is no heart'*). The seichel itself *causes them to sin* (because without a pure lev to hide it, seichel goes astray). ***V-hein ha-filosofim, she-ein lahem lev tov v'tahor*** — *these are the philosophers with no good pure heart* (Avos 2:9; Tehillim 51:12), not in bechinas ***'b'libi tzafanti imrasecha lema'an lo echeta lach'*** (Tehillim 119:11 — *'in my heart I have hidden Your word so that I not sin against You'*). **Eizov-anchor — Melachim I 5:13**: ***'va-yedaber al ha-etzim, min ha-erez asher ba-Levanon v'ad ha-eizov asher yotzei ba-kir'*** — *'he spoke of the trees, from the cedar in the Levanon to the hyssop that grows out of the wall'* — the *eizov yotzei ba-kir* = *katnei komah ba'alei seichel but the kir-of-the-lev cannot contain the seichel*, so the seichel emerges through the walls of the lev instead of being sealed within. ***U-v-frat ha-no'afim ha-oskim b'chochmas filosofia, she-me'od mazik lahem, ki libam chaser, bechinas 'no'ef ishah chasar lev'*** (Mishlei 6:32 — *adulterers who engage in philosophy are especially damaged, because their lev lacks*). Connection to kol-anos: the 'kol anos' is ***kol cherufin u-gidufin*** (Rashi on Shemos 32:18) — the philosophers *blaspheme upward with their wisdom*, as is known; on them is said ***'v'al tischakem yoser'*** (Koheles 7:16 — *'do not be overly wise'*). Intermediate: **Erez** = k'silim b'rov devarim = darkei ha-Emori (Mishlei 14:15; Amos 2:9 'k-govah arazim'). **Physiological chidush**: tall→vapors from lev to mo'ach weaken over long distance → no thoughts → fools. **Eizov** = katnei komah ba'alei seichel; chochmaso merubah mi-ma'asav (Avos 3:9) → lev can't contain seichel (chaser lev; Mishlei 17:16 'li-kn'os chochmah v'lev ayin'); philosophers (no 'b'libi tzafanti' Teh 119:11), especially no'afim (Mishlei 6:32). **Anchor**: Melachim I 5:13 'eizov... yotzei ba-kir' = seichel leaks through kirot lev. Kol anos = kol cherufin (Rashi Shem 32:18; Koh 7:16).

Beginner: **Decoding kolos (concluded) — *shni tola'as***; *and the parah-verbs shchitah+sereifah+asifah as the 3-fold nullification*. **(3) Shni tola'as = the third kol = cherafos u-bizyonos from son'im**. ***V-shni tola'as, zehu bechinas kol shlishi, she-yesh la-adam bizyonos v'cherafos mi-son'im*** — *'shni tola'as' is the third voice — the disgraces and reproaches the person suffers from his haters*. **Anchor — Tehillim 44:16-17 (completing seg 8)**: ***'kol ha-yom klimasi negdi u-voshes panai kisasni, mi-kol mecharef u-megadef'*** — *'all day my disgrace is before me and the shame of my face covers me, from the voice of the reviler and blasphemer'*. **Tola'as-anchor — Tehillim 22:7**: ***'v-anochi tola'as v'lo ish, cherpas adam u-vzuy am'*** — *'and I am a worm and not a man, the reproach of man and the despised of the nation'* — the identification of *tola'as* (worm) with *cherpas adam* (reproach). **Parah-verbs as the 3-fold nullification**: ***'shchitah, sereifah, asifah'*** said in the parah-ritual (Bamidbar 19:3,5,9) decode as the three nullifications Rabbeinu just named: **Shchitah = bitul emunos kozvos** (nullification of false-beliefs = erez/kol k'sil) — anchor ***'v-shachatah seitim he'emiku'*** (Hoshea 5:2 — *'and the deviants deepened their slaughter'*, shchitah targets the seitim = the deviant emunos). **Sereifah = chizuk ha-lev to contain the seichel** (= nullification of eizov/kol anos). ***Chom levi b'kirbi*** (Tehillim 39:4 — *'my heart was hot within me'*); seichel restrained inside the lev = *fire confined* — ***'v'hayah b'libi k'esh boeres atzur b'atzmosai'*** (Yirmiyahu 20:9 — *'it was in my heart like a burning fire, confined in my bones'*); *this is sereifah* — the seichel-fire properly contained and therefore *strengthening* the lev. **Asifah = bitul ha-bizyonos mi-son'im** (= nullification of shni tola'as / kol mecharef) — anchor ***'asaf Elokim es cherpati'*** (Bereshis 30:23 — *Rachel's 'G-d has gathered up my disgrace'* at the birth of Yosef). Intermediate: **Shni tola'as** = kol 3 = cherafos/bizyonos me-son'im (Teh 44:16-17; 22:7 'v-anochi tola'as... cherpas adam'). **Parah-verbs decode**: shchitah=bitul emunos kozvos (Hosh 5:2 'v-shachatah seitim'); sereifah=chizuk lev to contain seichel (Teh 39:4 'chom libi'; Yirm 20:9 'esh boeres atzur'); asifah=bitul bizyonos (Ber 30:23 Rachel 'asaf Elokim es cherpati').

Beginner: **Ois ז — *The davener's three-fold repair inside tefilah***. ***V-chol zeh tzarich ha-mispallel l'sakken bi-tfilaso*** — *and all this the davener must rectify in his tefilah*. **Three rectifications inside the act of tefilah**: **(1)** ***L'ha'alos es ha-nofelim b-emunos kozvos, l'ha'alosam bi-tfilaso le-emunah amitis she-hi ha-tefilah, u-l'ka'vo'a b'libam emunah shleimah*** — *to raise those who have fallen into false-beliefs; to lift them in one's tefilah to the true emunah (which is itself the tefilah); to fix in their hearts complete emunah*. (This is the rectification of *erez / kol k'sil*.) **(2)** ***U-l'sakken es lev ha-chakerim, chachmei ha-filosofia, she-yuchal libam l'hachil es sichlam, she-lo yachti'u osam, bechinas 'b'libi tzafanti'*** (Tehillim 119:11) ***— v-zeh na'aseh al yedei kavanas ha-lev she-ba-tfilah, mesaken es libam*** — *to rectify the hearts of the investigators (the wise-men of philosophy), so their lev can contain their seichel and not cause them to sin, as in 'in my heart I have hidden' (119:11); and this is accomplished through the kavanah-of-the-lev of tefilah, which rectifies their lev*. (This is the rectification of *eizov / kol anos*.) **(3)** ***U-l'hafoch kol ha-bizyonos v-ha-cherafos, l-hafoch l-kavod*** — *to reverse every disgrace and reproach into kavod*. (This is the rectification of *shni tola'as / kol mecharef*.) **The heichal-ha-melech mashal**: ***ki k-she'adam omed b'heichal ha-melech, u-mevatel es atzmo mi-kol va-chol, v-ein ro'eh shum davar ela es ha-melech*** — *when a person stands in the heichal of the Melech and is utterly m'vatel, seeing only the Melech* — then any *cherpah* he hears is automatically re-read as *a combination of kavod to the Melech* (since no one could possibly enter the King's palace to insult the King — therefore these words *must be* words of kavod, and the challenge is only to figure out how to *combine them* into their honor-meaning). ***V'ein l'chashov she-ma elu ha-cherafos alav ne'emarim; zeh eino, ki mi hu? Halo y'shuso nitbatel, v'ein kan ela ha-Melech b'atzmo*** — *and one should not think that these disgraces are said *about him* — for who is *he*? His y'shus (self-existence) is nullified, and only the Melech Himself is present*. **Anchor — Tehillim 29:9**: ***'u-v-heichalo kulo omer kavod'*** — *'and in His palace, all (that is said there) says *kavod*'* — every amirah must be re-combined into kavod. **Why is tefilah the heichal?** — ***'Adonai, sefatai tiftach u-fi yagid tehilasecha'*** (Tehillim 51:17 — *'Hashem, open my lips'*); ***Adonai = heichal*** (Tikkun 18, 31a). Therefore at the moment of tefilah one *stands in the heichal ha-melech*, and must turn every bizayon into tzeirufei kavod. Intermediate: **Ois ז** — Davener's 3 rectifications in tefilah: (1) raise nofelim b'emunos kozvos to true emunah = tefilah; (2) rectify lev chakrei filosofia (Teh 119:11 'b'libi tzafanti') via kavanas lev; (3) turn bizyonos/cherafos → kavod, via **heichal-ha-melech mashal** (b'heichal bitul atzmo, cherpah = tzerufei kavod). Anchor: **Teh 29:9** 'u-v-heichalo kulo omer kavod'; Teh 51:17 'Adonai sefatai tiftach' = Adonai=heichal (Tikkun 18 31a).

Beginner: **Ois ח — *Tefilah-k'tikno sparks ohr zechus avos; 'challah' decodes as EY + 'gam zos' + 43 beitzim***. ***V'al yedei tefilah k'tikno, misnotzetz ohr zechus avos, bechinas 'chalah zechus avos' (Zohar Shelach, 174a, brought above in Ois ב)*** — *via tefilah-as-properly-rectified, the light of zechus avos sparks*, in the Zoharic aspect ***'chalah zechus avos'*** (lit. *'the merit of the avos took hold/weakened'* — a double-reading of *chalah* as *both* 'took hold' *and* 'weakened' / 'dough-offering'). **Accomplished via Moshe's tefilah**: ***'va-yechal Moshe es pnei Hashem Elokav'*** (Shemos 32:11 — *'and Moshe *va-yechal* (beseeched/weakened) before Hashem's face'*) — tefilah-word *va-yechal* is the same root as *chalah zechus avos*. **The layered wordplay on *chalah***: **Meaning 1** — *beseech/weaken the din* (va-yechal Moshe); **Meaning 2** — *Shechinah* (as in Zohar Shelach: *'b'asar d'avos, Shechinta tamman'* — the Shechinah that shows up at the avos is called ***chalah***); **Meaning 3** — ***'gam zos'*** of seg 4 (the *challah* is hidden-in-galus, yet revealed = 'gam zos'); **Meaning 4** — *halachic chalah, shiur 43 beitzim* (the mitzvah of separating dough-offering from 43 eggs' volume of flour); **Meaning 5** — ***yerushas Eretz Yisrael*** (because this mitzvah is on entering EY — ***'v-hayah b'achalchem mi-lechem ha-aretz, tarimu terumah'*** (Bamidbar 15:19); ***'reishis arisoseichem challah tarimu terumah'*** (15:20) — Sifrei + Rashi there: *challah-separation is the first mitzvah on entering EY*). All five meanings converge: proper-tefilah → chalah (beseeching) → chalah zechus avos → Shechinah-of-the-avos → chalah (bread-offering) → yerushas Eretz Yisrael. **The reversal completes**: via yerushas EY, not only saved from the rasha's ra ayin — also ***ro'eh b-hem mah she-heim ratzu lir'os bo*** (seg 4) — *they attained more than they desired* (a midah-k'neged-midah inflation — the rasha who wanted one evil now receives many); ***'avru maskiyos levavam'*** (Tehillim 73:7 — *'they exceeded the imaginings of their heart'*, read here as: *what was meant for the tzaddik falls back on the rasha in amplified form*). **Proverbs 13:12**: ***'tocheles memushechah machlah lev, v'etz chayim ta'avah va'ah'*** — *'a drawn-out hope is a heart-sickness; the tree of life is a desire fulfilled'*: the rasha's lev, which wanted to rejoice in the tzaddik's fall, has its prolonged expectation turn into *machlah lev* when the reversal hits. Intermediate: **Ois ח** — Tefilah k'tikno → **ohr zechus avos sparks** (Zohar Shelach 174a 'chalah zechus avos'; Shem 32:11 'va-yechal Moshe'). **Five-layer wordplay on *chalah***: (1) va-yechal=beseech; (2) Shechinah (Zohar 'b'asar avos, Shechinta tamman'); (3) 'gam zos'; (4) halachic chalah=43 beitzim; (5) yerushas EY (first mitzvah on entry, **Bam 15:19-20** 'b'achalchem mi-lechem ha'aretz'; Sifrei + Rashi). Reversal amplified: **Teh 73:7** 'avru maskiyos levavam'; **Mish 13:12** 'tocheles memushechah machlah lev'.

Beginner: **Tehillim 37:34 as the keystone verse — *tefilah=derichas keshes=3 gvanim=ohr avos → yerushas EY → hakares resha'im***. **Anchor — Tehillim 37:34**: ***'kaveh el Hashem u-shmor darko, vi-romimcha la-reshes aretz, b-hikares resha'im tir'eh'*** — *'hope to Hashem and guard His path, and He will lift you up to inherit the land; in the cutting off of the wicked you will see.'* Rabbeinu decodes every phrase: ***'kaveh el Hashem u-shmor darko' = tikkun ha-tefilah***, which is ***derichas ha-keshes*** (*'bending of the bow'* — tefilah in the Zoharic image of shooting the arrow of prayer upward). ***V-hein tlas gvanin d-keshes, she-hem ohr ha-avos ha-misnotzetz*** — *the *three colors of the bow* (the keshes b'anan) are the *ohr avos* that sparks* — the rainbow's three-color spectrum is the aspect of the three avos whose light revealed through proper tefilah. Via tefilah=keshes=3-gvanin: ***'vi-romimcha la-reshes aretz'*** — *'He will raise you up to inherit the land'* = attainment of EY. Via EY: ***'b-hikares resha'im tir'eh'*** — *'in the cutting off of the wicked you will see'* = the seg-3 bechina of *'sheiv li'mini ad ashis oyvecha hadom l'raglecha'*. **Confirming pasuk — Tehillim 37:3**: ***'sh'chan aretz u-r'ei emunah'*** — *'dwell in the land and shepherd faith'*: via *emunah* (= tefilah, seg 6), one arrives at the aspect of Eretz Yisrael. Intermediate: **Teh 37:34** keystone: 'kaveh el Hashem u-shmor darko' = **tikkun tefilah = derichas keshes** (3 gvanin d-keshes = ohr avos); 'vi-romimcha la-reshes aretz' = EY; 'b-hikares resha'im tir'eh' = seg-3 'sheiv li'mini'. Confirm: **Teh 37:3** 'sh'chan aretz u-r'ei emunah' = emunah (=tefilah) → EY.

Beginner: **Ois ט — *Not every person can rectify the kolos — some emerge from great resha'im; the Og-Moshe danger-case***. ***V-da, she-lo kol adam yachol l'sakken kolos ha-nal b-tfilaso*** — *and know: not every person can rectify the aforementioned kolos in his tefilah*. ***Ki li-fe'amim ha-kolos ha-nal b-tfilaso, hem yotzim me-resha'im gedolim kol kach, ad ki kol mi she-omed k-negdam hu mesaken nafsho*** — *sometimes these kolos emerge from resha'im so great that anyone who *stands against them endangers his nefesh*.* Such a case requires tefilah-gedolah at the level of Moshe's own tefilah. **The Og paradigm**: ***V'afilu Moshe Rabbeinu alav ha-shalom hayah yarei me-Og melech ha-Bashan, ki achizas Og hayah samuch l-yamin, she-hu Eretz Yisrael*** — *even Moshe feared Og, because Og's grasp was *adjacent to yamin* (= EY)*. The reassurance — ***'al tira oso'*** (Bamidbar 21:34 — *'do not fear him'*) was necessary *precisely because* Og's rasha-status was anchored close to kedushas EY. **The Zohar-Chukas 184a mechanism**: Og says (quoting) ***'ha yamina dili istalak'*** — *'behold, my right (side) has been removed'* — Og's grip on the right was severed by HKBH's intervention. ***V-Og achizaso b-yamin, she-hu mi-bnei beisa d-Avraham, v-artzo samuch l-Eretz Yisrael*** — *Og's grasp was on the right because he came from Avraham's household (per chazal he was Eliezer, or the refugee-slave of Avraham) and his land (Bashan) bordered EY*. ***U-vishvil zeh hayah yarei Moshe mimenu l'hisgaros, kol she-ken sh'ar bnei adam, she-tzarich me'od l-fashpesh b-atzmo v-l-havin shoresh ha-rasha, eich achizaso, im yuchal l'hisgaros bo v-leshatzo lo*** — *for this reason Moshe feared provoking Og; all the more for ordinary people, who must thoroughly examine themselves and understand the root of the rasha's grip — to determine whether they can provoke him and destroy him*. (This is Rabbeinu's danger-warning for young mekubalim and magid-mescharfim who imagine they can just rectify any rasha's kolos.) Intermediate: **Ois ט** — Not every person can rectify kolos — some come from resha'im gedolim; standing against them endangers nefesh; requires tefilah-gedolah level of Moshe. **Og paradigm**: Moshe feared Og (achizas Og=samuch l-yamin=EY); HKBH 'al tira oso' (Bam 21:34); Zohar Chukas 184 'ha yamina dili istalak' (Og=bnei beisa d-Avraham; Bashan borders EY). **Warning**: sh'ar bnei adam must examine self + rasha-shoresh before provoking.

Beginner: **Peirush Abba Shaul — the whole mishnah of Nidah 24b decoded phrase-by-phrase**. Rabbeinu now returns to the opening sugya (seg 2) and unpacks it as the encoded form of the entire drasha above. **'Kover meisim hayisi'** — ***she-haysah his'tadluso tamid lir'os b-hikares 'resha'im she-b-chayeihem k'ru'im meisim' (Berachos 18b)*** — *his effort was always to see the cutting-off of the resha'im, who in life are called dead*. **'Pa'am achas ratzti achar tzvi'** — ***ki ikar mapalasan shel resha'im hu al yedei yerushas Eretz Yisrael, al yedei hamshakhas kedushas EY*** (= seg 3 *'sheiv li'mini'*); ***v-Eretz Yisrael 'tzvi hi l-chol ha-aratzos'*** (Yechezkel 20:6). The *tzvi* Abba Shaul chased = EY. **'V-nichnasti b-kulis shel meis'** — ***heinu she-ratzah l'sakken kolos ha-nal*** — *he entered the *kulis* (sg. of *kolos* in Rabbeinu's reading — a pun on *kulis/kolos*) — i.e., he sought to rectify the three kolos of seg 8-10*. **'V-ratzti acharav shalosh parsa'os'** — ***heinu bechinas ha-tefilah, she-hen shalosh tefilos, v-al yadam misnotzetz ohr shloshes ha-avos, she-hem bechinas raglei ha-kise'*** — *these are the three daily tefilos, through which the light of the three avos (the three *legs of the Throne*, per Rashi Bereshis 46:1 / Chazal) sparks* — drawing the ohr-EY (= tzvi). **'V-tzvi lo higati, v-kulis lo kalsa'** — ***she-lo hisig bechinas EY, bitul kolos ha-nal*** — *he did not attain full EY-level, did not fully nullify the kolos*. **'U-k-she-chazarti la-achorai, amru li: shel Og melech ha-Bashan hi'** — ***heinu achar gmar tefilaso, she-az pose'a ha-adam l-achorav shalosh psi'os*** (the three steps-back at end of Amidah) ***— amru li: shel Og hi, v-ein kol adam yachol l'sakken kolos ka'elu, ki achizaso ba-yamin*** — *after completing tefilah, when stepping three steps back, he learned that the kulis is Og's — and no ordinary person can rectify such kolos, because his grip is on yamin*. **Og = 'the refugee' (*paliit*)**: ***V-afilu Moshe Rabbeinu hayah yarei mi-panav, ad she-hivtichu HKBH 'al tira oso' k-muva ba-Zohar (sham)*** — *even Moshe was afraid, until HKBH reassured him*. ***U-vishvil zeh, bechinas rasha k-Og nikra 'paliit', kemo she-kasuv 'va-yavo ha-paliit, zeh Og'*** (Bereshis 14:13; Bereshis Rabbah Lech Lecha 42; Nidah 61a + Tosafos; Midrash Rabbah Devarim 1) — *and for this reason, a rasha like Og is called *paliit* (*refugee/escapee*), as it says 'and the refugee came' = Og*. Og ***ratzah she-yehareg Avraham v-yisa es Sarah*** — *wanted Avraham killed so he could take Sarah* — the paradigmatic *'tzofeh rasha la-tzaddik u-m'vakesh la-hamiso'* (Tehillim 37:32). ***V-HKBH kavash mishpato mimenu zman rav, ad zman Moshe Rabbeinu, alav ha-shalom*** — *HKBH suppressed his mishpat for a long time, until Moshe's time*. Hence *paliit* — ***bechinas 'va-afalt'a la-netzach mishpati'*** (Iyov 23:7 — *'I will escape forever from my judgment'* — Og escaped din for generations). **The closing reversal — pnei Hashem mi-seser l-hisgalus**: ***v-al yedei zeh, ha-tzadikim she-hem osei tov zochim li-fnei Hashem. Ki kodem krisas ha-resha'im hayah pnei Hashem mechuseh u-mustar b-osei ra, kdei l-hachrisam, bechinas 'pnei Hashem b-osei ra l-hachrisam'*** (Tehillim 34:17). ***V-achshav, teikef k-she-ro'im b-krisas resha'im teikef nisgaleh pnei Hashem l-osei tov*** — *and now, immediately upon seeing the krisas resha'im, the pnei Hashem reveals to osei tov*. **Anchor — Tehillim 105:4**: ***'bakshu panav tamid'*** — *'seek His face *tamid* (continually)'* — ***ki al yedei 'tamid', she-hu bechinas Eretz Yisrael*** (Midrash Shocher Tov on Tehillim ibid.; cf. ***'tamid einei Hashem Elokecha ba' Devarim 11:12***). Via EY → merit to find pnei Hashem, since via EY one merits to see the krisas resha'im. Intermediate: **Peirush Nidah 24b phrase-by-phrase**: kover meisim=ro'eh b-hikares 'resha'im b-chayeihem meisim' (**Ber 18b**); ratzti achar tzvi=yerushas EY ('tzvi hi l-chol ha-aratzos' **Yech 20:6**); kulis shel meis=kolos of seg 8-10; 3 parsa'os=3 tefilos (raglei kise=3 avos); tzvi lo higati+kulis lo kalsa=didn't attain full bitul; chazarti la-achorai=3 steps back of Amidah; 'shel Og'=rasha so great only Moshe + 'al tira' (**Bam 21:34**; Zohar Chukas 184). **Og=paliit**: 'va-yavo ha-paliit' (**Ber 14:13**; Ber Rabbah 42; Nidah 61a; Midr Rabbah Dev 1); wanted Avraham killed to take Sarah ('tzofeh rasha la-tzaddik' Teh 37:32); escaped mishpat till Moshe ('va-afalt'a la-netzach' **Iyov 23:7**). **Reversal**: pnei Hashem moves from mustar-b-osei-ra (Teh 34:17) → nisgaleh-l-osei-tov (Teh 105:4 'bakshu panav tamid' via EY; Dev 11:12 'tamid einei Hashem').

Beginner: **Closing chidush — *Kelalus Sandalfon in Metatron Sar ha-Panim, via doubled breath + doubled hallel***. ***V-zehu bechinas klaliyus malach Sandalfon b-malach Metatron Sar ha-Panim*** — *this is the aspect of the generality of *Sandalfon* within the angel *Metatron Sar ha-Panim***. The two-angel system: **Sandalfon** = the angel of ***olam ha-Asiyah*** (the lowest of the four olamos, the world of action); **Metatron Sar ha-Panim** = the angel of ***olam ha-Yetzirah*** (the world of formation, just above Asiyah). The *klaliyus* (inclusion) of Asiyah in Yetzirah, of Sandalfon in Metatron, happens precisely at the point of *doubled breath + doubled hallel*. **Mechanism — doubling the pasuk *'kol ha-neshamah'***: the kavanos (Arizal) note that the closing pasuk of Tehillim (150:6 — ***'kol ha-neshamah tehallel Yah, hallelu-Yah'***) is *doubled* in recitation — this doubling is the structural image Rabbeinu now unpacks. **Bereshis Rabbah 14:9 — the chazal**: ***'b-chol neshimah u-neshimah tzarich l-halel es Hashem'*** — *'for every single breath, one must praise Hashem'* — the midrash reading *'kol ha-neshamah' / 'kol ha-neshimah'* as *'every breath*' (a known chazal-drash on Tehillim 150:6). **The ra ayin → double-breath physiology**: ***V-al yedei ayin ha-ra, nikpal ha-nshimah, k-nir'eh b-chush, k-she-yesh la-adam ayin ha-ra, azai mega'ek u-fose'ach piv l-kabel nshimah k'fulah*** — *through ayin ha-ra, the breath is doubled — as is visible to the senses: when a person suffers ayin-ha-ra, he *yawns and opens his mouth* to receive a doubled breath* (Rabbeinu's physiological observation: yawning = the body's compensation for breath-loss caused by ra ayin). ***U-k-she-ha-nshimah kfulah, gam ha-hallel tzarich li-kapel*** — *and when the breath is doubled, the *hallel* (= recitation of 'kol ha-neshamah') must also be doubled*. **Why especially now?** — ***v-u-v-frat, she-tzarich l-halel u-l'hodos la-Hashem, she-hitzil oso me-ayin ha-ra ha-zos, v-hu ro'eh b-hikares resha'im*** — *and especially one must praise and thank Hashem for saving him from that ayin-ha-ra, and he *sees the krisas resha'im***. **The final identification**: ***V-zehu bechinas Metatron Sar ha-Panim meir la-Asiyah*** — *and this is the aspect of *Metatron Sar ha-Panim illuminating Asiyah* — the Yetzirah-angel beaming kedushah into Asiyah* — ***heinu she-osei tov zochin li-fnei Hashem*** (= closing move of seg 15) ***al yedei krisas ha-ra ayin, she-garmu li-k'filas ha-nshimah*** — *via the cutting-off of the ra-ayin that caused the doubling of the breath*. **Closing inclusio-marker**: *'ad kan b-leshon Rabbeinu z"l'* — *'up to here in the language of our Rebbe, of blessed memory'* — confirming the whole Torah is Rabbeinu's own leshon. Intermediate: **Seg 16 chidush** — klaliyus Sandalfon (Asiyah) in Metatron Sar ha-Panim (Yetzirah) via doubled 'kol ha-neshamah' (Arizal kavanos; Teh 150:6 final pasuk doubled). **Chazal**: 'b-chol neshimah u-neshimah tzarich l-halel es Hashem' (Ber Rabbah 14:9). **Physiology**: ayin ha-ra → yawning → doubled breath → doubled hallel (especially: thanking HKBH for saving from ra-ayin + seeing krisas resha'im). **Metatron meir la-Asiyah** = osei tov zochin li-fnei Hashem via krisas ra-ayin that caused k'filas ha-nshimah. Inclusio: 'ad kan b-leshon Rabbeinu z"l'.

Beginner: **Closing inclusio** — ***'ad kan leshon Rabbeinu zichrono livracha'*** *('up to here is the language of our Rebbe, of blessed memory')*. Rabbeinu's own-voice transmission of Torah 55 ends; Reb Nosson resumes redaction control from the next Torah onward. The inclusio at seg 1 + seg 17 brackets the entire drasha as *leshon Rabbeinu*. Intermediate: **Closing inclusio**: 'ad kan leshon Rabbeinu z"l.' Brackets seg 1+17.