Running Commentary on Torah 56 — U-v-Yom Ha-Bikurim

Beginner: **Opening pasuk — Bamidbar 28:26**: ***'u-v-yom ha-bikurim, b-hakrivchem minchah chadashah la-Hashem b-Shavuoseichem — mikra kodesh yihyeh lachem, kol melecheis avodah lo sa'asu'*** — *'and on the day of the *bikurim* (first-fruits), when you bring a *new offering* (minchah chadashah) to Hashem on your *Shavuos*, it shall be a *mikra kodesh* (holy calling / convocation) for you; no labor of service shall you do.'* Rabbeinu's whole Torah 56 is the peirush of this one pasuk — each clause decodes in seg 15 after Oisos א-ט build up the conceptual framework: *yom ha-bikurim* = malchus (= Mordechai/tochachah); *minchah chadashah* = Torah-chadashah = Toras-Hashem made via the rectified malchus; *b-Shavuoseichem* = the mikveh of sha'ar-ha-chamishim = man = ma'amar-patuach; *mikra kodesh* = calling the ru'ach-ha-dofek; *kol melecheis avodah lo sa'asu* = nullifying the 39 melachos = zuhamas ha-nachash = atzvus-ruach. Intermediate: **Opening pasuk** — Bam 28:26: 'u-v-yom ha-bikurim... minchah chadashah... b-Shavuoseichem... mikra kodesh... kol melecheis avodah lo sa'asu.' Decoded clause-by-clause in seg 15 after Oisos א-ט.

Beginner: **Ois א — *Every Jew has a bechina of malchus, revealed and concealed; the full hierarchy***. ***Ki yesh b-chol echad mi-Yisrael bechinas malchus, v-chol echad l-fi bechinaso, kein yesh lo bechinos malchus*** — *there is in every single Jew a bechina of malchus, each according to his bechina*. **The graded hierarchy**: ***yesh she-hu soreir b-veiso, v-yesh she-hu moshel b-yoser, v-chein yesh she-hu moshel al kol ha-olam — kol echad l-fi bechinas ha-malchus she-yesh lo*** — *one rules in his own household, another governs more broadly, another rules over the entire world — each according to his particular bechinas malchus*. **Anchor — Shemos 18:21** (Yisro's counsel to Moshe for appointing judges): ***'sarei alafim, sarei me'os, sarei chamishim v-sarei asaros'*** — *'officers of thousands, officers of hundreds, officers of fifties, officers of tens'* — the four-tier hierarchy of rulership, scaled to the exact bechinah of each person. **The two modes — b-is'galya + b-is'kasya**: ***u-bechinos ha-malchus ha-zos she-yesh b-chol echad, hi b-is'galya u-v-is'kasya*** — *this bechinas malchus, in every person, exists both *revealed* and *concealed***. **B-is'galya** = ***ha-memshalah she-yesh l-chol echad l-fi bechinaso, she-hu moshel al elu ha-anashim b-is'galya*** — *the overt governance he exercises over specific people* (formal authority: father in household, rav in community, king over kingdom). **B-is'kasya** = ***gam yesh l-chol echad l-fi bechinaso bechinas malchus b-is'kasya, de-heinu she-af she-b-is'galya nir'eh she-ein lo shum memshalah al elu ha-anashim, im kol zeh b-is'kasya u-v-he'elem gadol, hu moshel al elu ha-anashim — ki nishmasam hem tachtav v-nichna'im tachtav*** — *even someone who *appears* to have no overt authority still has *concealed kingship* over specific people, because *their neshamos are under him*, and they *submit to him* in deep concealment*. This is also graded in the sarei-alafim/sarei-me'os structure. **The extreme case — the hidden universal-tzaddik**: ***v-yesh echad she-b-is'galya ein lo shum memshalah, v-af al pi chein b-is'kasya u-v-he'elem gadol, hu moshel al kol ha-dor, v-afilu al kol tzadikei ha-dor*** — *there is one who overtly has *no* authority — yet in deep concealment rules over the *entire generation*, even over *all the tzadikim of the generation* — all their neshamos are under his malchus*. **The avodah-zarah analogy — Malachi 1:11**: ***'bi-chol makom muktar u-magash li-shmi'*** — *'in every place, offerings are burned and presented to My name'* — *even when the nations serve avodah zarah, in deep concealment they are *all submitting to Him* and serving Him — only it is in *great he'elem***. So too the bechina of malchus-b-is'kasya operates in that same he'elem register. Intermediate: **Ois א** — Every Jew has **bechinas malchus** per his bechinah: rules house, community, world. **Shem 18:21** 'sarei alafim/me'os/chamishim/asaros' = 4-tier hierarchy. **Two modes**: (1) **b-is'galya** = overt authority; (2) **b-is'kasya** = concealed kingship (nishmos under him, nichna'im). Extreme: hidden universal-tzaddik — no overt authority, yet rules whole dor + tzadikei ha-dor. Analogue: **Mal 1:11** 'b-chol makom muktar u-magash li-shmi' (nations serving a.z. are in deep concealment serving Him).

Beginner: **Ois ב — *Do not use malchus for self; keep it as ben-chorin***. ***V-tzarich kol echad li-vli l-hishtamesh im bechinas ha-malchus she-yesh lo l-hana'aso u-l-tzorko*** — *every person must not use his bechinas-malchus for his own enjoyment or need*. ***She-lo tihyeh bechinos ha-malchus etzlo k-eved l-malei ta'avaso, rak she-tihyeh bechinas ha-malchus bi-bechinas ben chorin*** — *the malchus must not be with him like a *slave* that fulfills his desires; rather, it must be a *ben chorin* (free son)*. **Anchor — Koheles 10:17**: ***'ashrecha aretz, she-malkech ben chorin'*** — *'fortunate are you, land, whose king is a free son'* — the land is fortunate whose malchus is ***ben-chorin*** (not enslaved to the king's appetites). ***She-ha-malchus yihyeh etzlecha ben chorin, li-vli l-hishtamesh bo l-hana'ascha*** — *the malchus must be with you a *free son*, not used for your own pleasure*. Intermediate: **Ois ב** — Don't use malchus for self; keep it **ben-chorin** (**Koh 10:17** 'ashrecha aretz she-malkech ben chorin' — not a slave to fulfill the king's appetites).

Beginner: **Mordechai = mar-dror — the paradigm of malchus-as-tochachah-instrument***. ***V-zeh bechinas Mordechai, bechinas mar d-ror*** (Chullin 139b — the gemara decoding Mordechai's name from ***mar d-ror / mar dror*** = *pure myrrh*, one of the spices of the *shemen ha-mishchah* — but Rabbeinu punningly reads ***mar*** as ***marus/malchus*** (from ***ם-ר-ר*** / ***מרר*** — the root of bitterness underlying *authority*) and ***d-ror*** = *liberty / freedom-jubilee*. **The derivation**: ***she-ha-marus, heinu ha-malchus, yesh lah dror v-cheirus*** — *the marus (= malchus) has *dror* and *cheirus* (liberty)* — *not to be used for his own enjoyment or need, only for Hashem*. **Anchor — Ovadyah 1:21**: ***'v-haysah la-Hashem ha-melucha'*** — *'and the kingship shall belong to Hashem'* — *using malchus for avodas Hashem*. **The active application — tochachah**: ***l-hazhir u-l-hochi'ach es kol ha-neshamos she-nichna'im elav, kol echad v-echad l-fi bechinos ha-malchus she-yesh lo b-is'galya u-v-is'kasya*** — *to warn and rebuke all the neshamos submitted to him — each per his particular bechinas malchus, overt and concealed*. **Graded responsibility**: ***hein im hu moshel b-veiso, tzarich l-hazhir u-l-hochi'ach es bnei beiso*** (household-ruler rebukes household). ***V-im yesh lo memshalah yoser, mutal alav l-hazhir yoser v-yoser anashim, l-fi bechinas ha-malchus shelo*** (broader ruler must admonish a broader circle, per his specific bechinah). Intermediate: **Mordechai=mar-dror** (Chullin 139b): pun reading mar=marus=malchus, d-ror=cheirus. Malchus has **dror** = not for self, only for Hashem (**Ov 1:21** 'v-haysah la-Hashem ha-melucha'). **Active use**: tochachah — admonish neshamos under his bechinas malchus (graded: household / community / broader).

Beginner: **Ois ג — *Drawing arichus yamim into malchus via Torah-b-peh; the tzofeh-principle and 'ha-rabbanus m-kaberes'***. ***V-tzarich l-hamshich arichus yamim l-soch ha-malchus, she-lo tihyeh bi-bechinos 'ha-rabbanus m-kaberes es ba'aleha'*** (**Pesachim 87b** — *'leadership buries its holders'* — the famous saying that positions of communal authority shorten the lives of those who hold them). **The tzofeh-principle — Yechezkel 3:17-19**: every Jew per his bechinas malchus is a ***tzofeh*** (watchman) — ***mutal alav l-hazhir u-l-hochi'ach es ha-anashim she-hem mi-shorsho, she-yesh lo bechinas malchus aleihem*** — *responsible to warn and admonish those of his spiritual root over whom he has bechinas malchus*. ***'Tzofeh nesaticha l-veis Yisrael... v-atah, ki hizharta rasha, v-lo shav me-rish'o, hu b-avono yamus, v-atah es nafsh'cha hitzalta'*** — *'I have appointed you a watchman for the house of Yisrael... if you warn the wicked and he does not turn, he dies in his sin but *you have saved your own soul*'*. Failure to admonish = punishment on *him* — this is why ***rabbanus m-kaberes***. **The da'as-prerequisite**: to admonish effectively, one needs ***da'as*** — to know *what* each person lacks, how to reach each specifically. ***V-aich efshar lo l-hazhir u-l-hochi'ach osam, ki eino yodea mah she-tzarich la-hem, v-gam einam etzlo l-hochi'ach osam*** — *how can he admonish them, when he doesn't know what they need and they're not even physically with him?* ***Al kein tzrichin la-zeh da'as, kedei leida eich l-hochicham*** — *therefore da'as is required — to know how to admonish*. **Da'as comes from arichus yamim itself** — ***v-la-vo li-da'as ha-zeh, hu gam kein al yedei arichas yamim b-atzmo*** — *coming to this da'as is itself via arichus yamim*. **The popular saying**: ***v-zeh she-omrim ha-olam 'she-eino yodea me-chayav'*** — *'he doesn't know from his life'* — ***ki ikar ha-yedi'ah hu me-chayim, me-arichus yamim*** — *because the *core of knowledge* is from *life* = from arichus yamim*. **The chain — Torah-b-peh produces arichus yamim**: ***ki la-vo l-arichus yamim, hu al yedei esek ha-Torah*** — *arichus yamim comes via Torah-study*, because ***Oraysa shmah d-Kudsha Brich Hu*** (Tikkunei Zohar, Tikkun 10, 25b — *'Torah is the Name of HKBH'*). When one needs to call someone, one calls them by their name; when one needs to call *Chai ha-Chayim* (the Life-of-Lives) to draw chayim v-arichus yamim from Him, one must call Him by His name — and *His name is Torah*. ***Nimtza she-al yedei esek ha-Torah, korin es ha-arichus yamim*** — *therefore, by learning Torah, one *calls* arichus yamim*. **Parashas ha-melech — Devarim 17:19**: ***'v-haysah imo v-kara bo kol y-mei chayav, l-ma'an ya'arich yamim al mamlachto'*** — *'and it shall be with him, and he shall read in it all the days of his life, in order that he may prolong his days upon his kingdom'*. The king is commanded ***kara bo dayka*** — reading *calls*; ***y-mei chayav dayka*** — *the days of his life*, because chiyus must be received ***b-midah v-tzimtzum*** — *in measure* (rivuy ohr extinguishes like rivuy-shemen extinguishes the ner). **Torah as the vessel-of-measures**: ***ki ha-Torah hi bechinas midos — ki yesh ba-Torah osios u-teivos u-fsukim u-farashiyos v-sedarim, she-hem bechinas midos, she-ba-hem nigbal ha-chiyus b-midah*** — *Torah is composed of letters, words, verses, parshiyos, sedarim — all of which are midos / measures in which chiyus is contained*. **Tehillim 39:5**: ***'mi-das yamai mah hi'*** — *'what is the measure of my days?'* — the Torah (= ***mah***, as in ***'mah ha-eidos v-ha-chukim v-ha-mishpatim'*** Devarim 6:20) *is* the midos/days-measure through which chiyus enters. **The *b-peh* requirement**: ***v-al kein tzarich la-asok ba-Torah b-peh dayka*** — *Torah must be learned with the *mouth specifically*, because calling someone by name requires *vocal utterance*; thought alone cannot *call*. **Eruvin 54a**: ***'ki chayim hem l-motz'eihem — l-motzi'eihem b-peh'*** — *'life to those who *find* them' — read as 'to those who *utter* them with the mouth'* — via utterance one merits life (and thus arichus yamim). **Conclusion**: Torah-b-peh → arichus yamim → da'as → effective tochachah → malchus ben-chorin rather than rabbanus-m-kaberes. **Anchor — Koheles 7:12**: ***'ha-chochmah t-chayeh ba'aleha'*** — *'wisdom gives life to its owners'* — sechel itself *is* the chiyus. Intermediate: **Ois ג** — Draw **arichus yamim into malchus** (else **Pes 87b** 'rabbanus m-kaberes'). Each=tzofeh (**Yech 3:17-19** 'tzofeh nesaticha... atah es nafsh'cha hitzalta'). Tochachah needs **da'as**; da'as comes from arichus yamim. **Chain**: Torah-b-peh → calls arichus yamim (Torah=shem HKBH, Tik 10 25b). **Dev 17:19** 'v-kara bo... y-mei chayav l-ma'an ya'arich yamim' (king); chiyus in midah/tzimtzum (else rivuy ohr m-chabeh). Torah=midos (osios/teivos/psukim) = **Teh 39:5** 'mi-das yamai mah hi' (Torah=mah; **Dev 6:20** 'mah ha-eidos'). **Eruvin 54a** 'ki chayim hem l-motz'eihem = l-motzi'eihem b-peh'. **Koh 7:12** 'chochmah t-chayeh ba'aleha' (sechel=chiyus).

Beginner: **The two concealments (hastaros) — single vs. doubled***. ***Ki yesh shtei hastaros*** — *there are *two* (levels of) concealments*. **Single hastarah**: ***u-kshe-ha-Shem yisborach nistar b-hastarah achas, gam kein kasheh m-od l-motz'o — ach af al pi kein, k-she-hu nistar b-hastarah achas, efshar liga v-lachtor ad she-yimtza oso yisborach, me-achar she-yodea she-ha-Shem yisborach nistar mimenu*** — *when Hashem is concealed in one hastarah, it is still very hard to find Him — but nevertheless, since the person *knows* Hashem is concealed from him, he can labor and delve until he finds Him*. **Doubled hastarah — hastarah b-soch hastarah**: ***aval k-she-ha-Shem yisborach nistar b-hastarah toch hastarah — de-heinu she-ha-hastarah b-atzmah nisteres mimenu, de-heinu she-eino yodea klal she-ha-Shem yisborach nistar mimenu — azai iy efshar klal l-motz'o, me-achar she-eino yodea klal me-ha-Shem yisborach*** — *when Hashem is hidden in *hastarah within hastarah* — the concealment itself is concealed, he doesn't even *know* Hashem is hidden — then finding Him is *impossible*, because he knows nothing at all about Hashem*. **Anchor — Devarim 31:18**: ***'v-anochi haster astir panai ba-yom ha-hu'*** — *'I will surely hide My face on that day'* — ***de-heinu she-astir es ha-hastarah, she-lo yedu klal she-ha-Shem yisborach nistar*** — *'I will hide the hastarah itself, so they will not know at all that Hashem is hidden'*. The doubled ***haster-astir*** construction = hastarah-b-soch-hastarah. ***V-azai b-vadai eino yachol li-mtzo oso yisborach, me-achar she-eino yodea klal she-tzarich l-vakesh oso*** — *he certainly cannot find Him, since he doesn't even know to seek Him*. Intermediate: **2 hastaros**: (1) **single** — hard but findable (knows He's hidden → can search). (2) **doubled / hastarah b-soch hastarah** — the hastarah itself is concealed; doesn't know He's hidden → impossible to find. Anchor: **Dev 31:18** 'haster astir' = doubled concealment.

Beginner: **But even in the deepest hastarah Hashem is clothed — via the Torah-as-chiyus***. ***Aval b-emes, afilu b-chol ha-hastaros, va-afilu ba-hastarah she-b-soch hastarah, b-vadai gam sham m-lubash ha-Shem yisborach*** — *but in truth, even in all the hastaros, even in hastarah-b-soch-hastarah, Hashem is *definitely clothed* there*. ***Ki b-vadai ein shum davar she-lo yihyeh bo chiyus ha-Shem yisborach, ki biladei chiyuso lo hayah lo kiyum klal*** — *nothing can exist without Hashem's chiyus; without His chiyus, nothing would have any existence at all*. **The aveirah-case**: ***afilu im, chas v-shalom, osin davar aveirah, she-hu she-lo ki-rtzon ha-Shem yisborach, im kol zeh b-vadai yesh sham chiyus ha-Shem yisborach, ach she-hu b-he'elem u-v-tzimtzum gadol*** — *even when a transgression is done (against His will), Hashem's chiyus is there too — just in great concealment and extreme tzimtzum*. ***V-ha-Torah hi ha-chiyus shel kol davar*** — *Torah is the chiyus of every thing* — ***nimtza she-b-chol ha-devarim, u-v-chol ha-ma'chshavos, afilu ma'chshavah dibur u-ma'aseh shel aveirah, chas v-shalom, yesh sham gam kein hislabshus ha-Torah, ach she-hu b-he'elem u-v-tzimtzum gadol, bi-bechinas hastaros*** — *in all things, all thoughts — even an aveirah-thought/speech/deed — Torah clothes there too, in deep concealment*. **Yoma 86b — aveirah-turning-to-heter**: ***'avar v-shanah na'aseh lo k-heter'*** — *'one who transgressed and repeated — it *becomes to him as permitted'*. Rabbeinu decodes: via aveiros the person ***m-hafech divrei Elokim chayim, v-oseh tzirufim acherim ba-Torah, ad she-na'aseh me-issur heter*** — *inverts the words of the living G-d and makes new (corrupt) letter-combinations of Torah, until issur becomes heter to him*. **Yeshayahu 5:20**: ***'hoy ha-omrim la-ra tov v-la-tov ra, samim choshech l-or v-or l-choshech'*** — *'woe to those who call evil good and good evil'*. **This is *single* hastarah** — he *knows* the thing is now permitted to him (i.e., he knows of a *change*, but cannot see the real danger). One can still labor back from this state. **But *doubled* hastarah**: ***yesh od bechinas hastarah b-soch hastarah — de-heinu she-ha-hastarah b-atzmah nisteres, she-eino yodea klal she-ha-Shem yisborach nistar mimenu, de-heinu she-eino yodea klal she-nehefach etzlo ha-issur l-heter, rak kol ha-devarim ra'im domos lo l-mishor gamur, chas v-shalom*** — *doubled hastarah is when the person *doesn't even know* he's permitting himself what is forbidden — all evils appear to him as *completely straight*.* This comes from *transgressing repeatedly beyond the avar-v-shanah stage* — ***az nistar mimenu afilu zos she-yeda she-na'aseh lo k-heter, rak she-eino yodea klal mi-shum nidnud issur, v-ha-kol hu yashar b-einav*** — *even the awareness of permitting himself is concealed; everything is straight in his eyes*. **The deeper Torah still clothes there**: ***v-gam b-toch ha-hastarah she-b-soch ha-hastarah, gam sham m-lubash ha-Shem yisborach, de-heinu osios ha-Torah, ki biladav ein chiyus l-shum davar ka-nal*** — *even there, Hashem (= osios ha-Torah) is clothed — there is no chiyus without Him*. ***Rak she-al yedei rivuy ha-aveiros hafach divrei Elokim chayim l-gamrei, ad she-nehefach etzlo me-chochmas ha-Torah li-ftius*** — *but via the multiplication of aveiros he has completely inverted Torah, until it has turned for him from *Torah-chochmah to *ptius* (simplicity / folly)*. **The repair — reveal the hastaros via Torah-da'as**: ***al kein tzarich l-galos ha-hastaros, v-zeh al yedei she-mamshich arichus yamim l-soch ha-malchus, she-hu bechinas da'as*** — *one must reveal the hastaros, by drawing arichus yamim into malchus (= bechinas da'as, Ois ג)*. ***V-al yedei zeh ha-da'as, yuchal leida she-afilu b-soch ha-hastarah b-atzmah, va-afilu b-soch hastarah she-b-soch hastarah, gam sham m-lubash ha-Shem yisborach*** — *via this da'as, he can *know* that even within hastarah-b-soch-hastarah, Hashem (= Torah) is clothed*. ***U-me-achar she-yodea she-afilu b-soch ha-hastaros yesh sham ha-Shem yisborach, mi-zeh b-atzmo nisgalin ha-hastaros, v-na'asos me-hem Torah*** — *and from the very knowing that Hashem is there, the hastaros *transform into Torah***. **Oraysa machreshes — Zohar**: ***'Oraysa machreshes kamayhu: ad masai ptayim te'ehavu ft'i?'*** (Zohar Shemini 36a; Acharei 58a; Naso 126a) — *'Torah proclaims before them: until when, simpletons, will you love simplicity?'* Anchor — **Mishlei 1:20-22**: ***'b-rosh homios tikra... ad masai ptayim te'ehavu fsi'*** — *'at the head of the tumultuous places she calls... until when will simpletons love simplicity?'* The Torah always proclaims; but the hastaros block his ears. Once da'as reveals them, the previously-hidden Torah *begins to admonish him from within*. ***V-zeh she-kasuv 'piha pasacha b-chochmah'*** (**Mishlei 31:26** of the eishes-chayil) — *'her mouth she opened in chochmah'* — via chochmah/da'as, the hastaros are revealed, Torah is made from them, Torah *opens her own mouth* and admonishes them (= Oraysa machreshes). **The payoff**: Torah-b-peh → arichus-yamim into malchus → da'as → reveals hastaros → turns them into Torah → *Torah itself admonishes the distant ones*. This is how one can admonish even those in *hastarah-b-soch-hastarah*. Intermediate: Even in deepest hastarah **Hashem is clothed** (no chiyus without Him). Even in aveirah, Torah clothes — just via corrupted tzirufim (**Yoma 86b** 'avar v-shanah na'aseh lo k-heter' — issur→heter; **Yesh 5:20** 'la-ra tov'). Single hastarah=still knows of the change; doubled=doesn't even know → everything yashar b-einav. **Repair**: da'as (= Torah-b-peh via arichus-yamim) reveals the hastaros; they *become* Torah; Torah self-admonishes = **'Oraysa machreshes kamayhu: ad masai ptayim'** (Zohar Shem 36; Acharei 58; Naso 126; Mish 1:20-22). **Mish 31:26** 'piha pasacha b-chochmah'.

Beginner: **Peirush Esther 2:11 — *u-v-chol yom va-yom Mordechai mis-haleich***. ***V-zeh peirush: 'u-v-chol yom va-yom Mordechai mis-haleich li-fnei chatzar beis ha-nashim'*** (**Esther 2:11** — *'every day Mordechai walked before the courtyard of the house of women (= Esther's hidden residence in Achashverosh's palace, before she was chosen)'*). **Decoding**: ***Mordechai = bechinas ha-malchus*** (= the mar-dror of Ois ב). ***B-chol yom va-yom = bechinas ha-Torah, she-al yedah mamshichim es ha-chiyus l-ha-yamim v-ha-midos*** — *'every day' = Torah (by which chiyus is drawn into days/midos, Ois ג)*. ***Chatzar beis = bechinas chitzoniyus u-f-nimiyus, heinu ma'chshavos u-diburim*** — *'courtyard + house' = outer + inner = thoughts + speeches* — in all of which Hashem is concealed, even of those distant from Him. **Beis ha-nashim decoded three ways** (*nashim* (נשים) = *women*, but Rabbeinu reads three puns): **(1)** ***me-lashon she-nashu v-kaftzu mi-m'komo shel olam*** (from the root of *gid ha-nasheh*, **Bereshis 32:33** — *the sinew that leaped/dislocated from its place* — Rashi there) — *those who *leaped* (dislocated themselves) from *M'komo-shel-Olam* = Hashem* — *became distant*. **(2)** ***lashon shichechah*** — *the language of *forgetting*. **Bereshis 41:51**: ***'ki nashani Elokim es kol amali'*** (Yosef naming Menasheh — *'for G-d has made me *forget* all my toil'*) — *those who were already close but *forgot* Him*. **(3)** ***lashon 'nashsah gvurasam'*** (**Yirmiyahu 51:30** — *'their strength failed'*; also Eichah Rabbah) — *those who *remember* but whose strength has *failed*, whose hand lacks power to overcome the yetzer*. **All three categories**: distant by leap, distant by forgetting, distant by powerlessness — all are ***n-a-sh-i-m*** in Rabbeinu's triple pun. **Mordechai's work for all three**: via *bechinas ha-Torah (b-chol yom)*, which draws arichus-yamim (Ois ג) → da'as, which reveals the hastaros of these distant ones → turns them into Torah → *Oraysa machreshes* admonishes them. **Esther-pun — l-da'as es shlom Esther u-mah ye'aseh bah***: ***'l-da'as es shlom Esther'*** (Esther 2:11, Mordechai's daily purpose) = *through this* da'as is *made*: ***mi-hastarah she-b-soch hastarah, she-hi bechinas *Esther* — bechinas 'haster astir'*** — *Esther's name itself = bechinas haster-astir* (the doubled hastarah). ***U-mah ye'aseh bah*** = *'what will be done with her'* decoded: ***she-oseh me-ha-hastarah bechinas mah, heinu Torah, kmo she-kasuv 'mah ha-eidos'*** — *from the hastarah is made 'mah' (= Torah, per Dev 6:20 'mah ha-eidos')*. **The closing loop**: via this Torah-made-from-hastaros, the *Torah itself admonishes* — so the person fulfills his tochachah-duty, and therefore draws arichus yamim into his malchus, escaping the rabbanus-m-kaberes. ***Nimtza she-al yedei arichus yamim (= da'as, drawn via Torah-b-peh), al yedei zeh b-atzmo mamshichin arichus yamim l-soch ha-malchus*** — *arichus-yamim-as-da'as is *itself* what draws arichus yamim into the malchus — the very instrument and the very goal coincide*. Intermediate: **Peirush Esther 2:11** 'u-v-chol yom Mordechai mis-haleich li-fnei chatzar beis ha-nashim': Mordechai=malchus; b-chol yom=Torah (midos/yamim); chatzar beis=chitzoniyus+p-nimiyus (machshavos+diburim). **Beis ha-nashim** 3 puns: (1) nashu v-kaftzu mi-M'komo (gid ha-nasheh **Ber 32:33**); (2) shichechah (**Ber 41:51** 'nashani Elokim'); (3) nashsah gvurasam (**Yirm 51:30**). Mordechai admonishes via Torah-Oraysa-machreshes. **Esther=haster astir**; l-da'as es shlom Esther=da'as from doubled hastarah; mah ye'aseh bah=made 'mah' = Torah (**Dev 6:20**). Arichus yamim-as-da'as is both instrument and goal for drawing arichus yamim into malchus.

Beginner: **Ois ד — *Specifically sitrei-Torah clothe the deepest hastarah; the klipos-protection chidush***. ***V-da, she-ha-Torah ha-m-lubash toch ha-hastarah she-b-soch hastarah, hi Torah gvohah dayka, heinu sitrei Torah*** — *the Torah clothed within hastarah-b-soch-hastarah is *specifically the high Torah = sitrei Torah* (Kabbalistic inner-Torah)*. **The chidush — why specifically high Torah, not pshat**: ***ki me-chamas she-hi tz-richah l'his'labesh bi-mkomos n-muchim ka-elu, heinu etzel elu she-avru harbeh, ad she-nistar me-hem b-hastarah she-b-soch hastarah, al kein chashav ha-Shem yisborach machshavos li-vli l-halbish sham pishtei Torah, l-val yuchlu ha-klipos linok mi-sham harbeh, v-yihyeh ha-p-gam gadol m-od*** — *because Torah needs to clothe in such low places — among those who have transgressed heavily, reaching hastarah-b-soch-hastarah — HKBH *planned* not to clothe the simple/accessible Torah (pshat) there; lest the klipos (spiritual husks/forces-of-impurity) suckle much, and the damage be very great*. **The solution — high Torah is opaque to klipos**: ***al kein hu mastir u-malbish sham Torah gvohah dayka, sitrei Torah, she-hi Toras Hashem b-atzmah*** (Avodah Zarah 19a on ***'b-Toras Hashem chef'tzo'*** = *his own Torah*, = sitrei Torah; Likutey Moharan I §22:10) — *therefore He specifically conceals and clothes there *high Torah, sitrei Torah*, which *is* Toras-Hashem itself* — klipos cannot suckle from it (too elevated to be grasped by their lower register). **Anchor — Shemos 12:12**: ***'v-avarti b-eretz Mitzrayim, ani v-lo mal'ach, ani v-lo ha-shali'ach, ani Hashem v-lo'*** (the *Haggadah*'s interpretation of the makkas b-choros) — *'I will pass through Mitzrayim — I and not an angel, I and not the messenger, I Hashem and not (anyone else)'*. ***Ki b-eretz Mitzrayim she-sham m-kom ha-klipos m-od, al kein sham dayka m-lubash u-mustar ha-Shem yisborach b-atzmo, heinu Toras Hashem mamash, sitrei Torah*** — *in Mitzrayim (= place of maximum klipos), precisely there Hashem Himself is clothed = Toras-Hashem-itself = sitrei Torah* (a klipah-proof concealment). **The redemption-payoff**: ***al kein dayka, me-ha-hastarah she-b-soch hastarah, k-she-chozer u-m-hapchah l-da'as, na'aseh mimenah dayka Toras Hashem mamash*** — *when hastarah-b-soch-hastarah is reversed into da'as, it specifically becomes Toras-Hashem-mamash* (the revealed sitrei Torah). The deepest fall paradoxically produces the highest Torah-revelation. Intermediate: **Ois ד** — **Torah in hastarah-b-soch-hastarah = sitrei Torah dayka** (not pshat: klipos would suckle). Klipos can't grasp high Torah. Anchor: **Shem 12:12** 'ani v-lo mal'ach... ani Hashem v-lo' (HKBH Himself passing through klipah-center Mitzrayim = sitrei Torah dayka). Avodah Zarah 19a 'b-Toras Hashem'; L"M I §22:10. **Payoff**: reversing the deepest hastarah produces Toras-Hashem-mamash (highest revelation from deepest fall).

Beginner: **Ois ה — *Malchus-d-kedushah (Mordechai) vs malchus-ha-rish'ah (Haman-Amalek); the mammon-swallowing mechanism***. ***V-k-neged malchus d-kedushah, yesh malchus ha-rish'ah, heinu malchus Haman Amalek, kmo she-kasuv 'reishis goyim Amalek'*** (**Bamidbar 24:20**) — *opposite malchus-d-kedushah stands malchus-ha-rish'ah = Haman-Amalek, called 'first of the nations'*. **The zeh-l-umas-zeh structure**: ***malchus d-kedushah hu bechinas 'me-aseif l-chol ha-machanos'*** (**Bamidbar 10:25** — the *gathering camp* at the rear = ***'me-aseif l-chol ha-machanos l-tzivosam'***). **Koheles 12:13**: ***'sof davar ha-kol nishma — es ha-Elokim yera'*** — *'the end of the matter, all heard: fear G-d'* — **yir'as-ha-malchus** (Avos 3:2: ***'ilmalei mora'ah shel malchus'*** — *'were it not for the fear of the kingdom, each would swallow his fellow alive'*). Malchus-d-kedushah is the ***sof-davar*** — the *gathering-camp* that brings together all camps of kedushah. **The machaneh-Dan anchor**: ***bechinas machaneh Dan she-hu me-aseif l-chol ha-machanos*** — *the camp of Dan was last (me-aseif), gathering all the stragglers and fallen objects of the other camps*. ***Ki dina d-malchusa dina*** (Gittin 10b; Bava Kamma 113a — *the law of the kingdom is law*). **Malchus d-sitra achra = me-aseif mammon**: ***u-malchus d-sitra achra hu me-aseif mammon*** — *the evil malchus *gathers money* (instead of gathering the lost kedushah-machanos)*. ***Ki me-chamas she-hu yareh she-lo yotzi'u bal'o mi-piv — heinu ha-nitzotzos ha-k-doshos she-yesh etzlo — al kein hu misgaber u-me-aseif mammon, she-hem nitzotzei ha-k-dushah*** — *since he *fears* the holy sparks he has *swallowed* will be extracted from his mouth, he overpowers himself and piles up mammon — because *mammon contains the holy sparks* (within the supernal colors of gold/silver/copper)*. **This is the root of the ta'avas ashirus**: ***v-zeh bechinas ta'avas ashirus, she-hi bechinas malchus*** — *the desire for wealth is itself a bechinas malchus* (a misdirected malchus, using its gathering-power for money-amassing instead of holy-spark-redemption). **Why Amalek specifically targets machaneh Dan**: ***al kein Amalek, she-hu malchus ha-rish'ah, rodeif es machaneh Dan, she-hu bechinas malchus d-kedushah*** — *Amalek pursues Dan because both are *me-aseif* — they fight for the same gathering-role*. **Devarim 25:18**: ***'va-y-zanev b-cha kol ha-necheshalim acharecha, v-atah ayeif v-yagea, v-lo yarei Elokim'*** — *'he cut down the weak stragglers behind you... and he did not fear G-d'* — ***heinu b-eis she-ein lahem koach malchus d-kedushah, she-hi bechinas yerei Elokim ka-nal*** — *when Yisrael lacks kedushah-malchus-power (= yir'as-Elokim), Amalek attacks*. **But Mordechai extracts the swallowed sparks**: ***ach af al pi kein, eino mo'il lo klal — ki yesh koach b-malchus d-kedushah, she-hu bechinas Mordechai, l-hotzi me-ito kol ha-mammon, v-chol ha-nitzotzos ha-k-doshim she-bala*** — *Amalek's gathering fails, because Mordechai (= malchus-d-kedushah) has the *power to extract* from him all the mammon and all the swallowed sparks*. **Megillah 10b-11a (on Koheles 2:26)**: ***'ki l-adam she-tov l-fanav nasan chochmah v-da'as'*** = *Mordechai* (he received chochmah + da'as); ***'v-la-chotei nasan inyan le-esof v-li-chnos'*** = *Haman* (who gathers and amasses). ***V-zeh 'tov l-fanav' bechinas ha-Torah, ki 'ein tov ela Torah'*** (Avos 6:3). ***'La-ses l-tov li-fnei ha-Elokim'*** = *all Haman's amassing ultimately ends up going to Mordechai* — Mordechai extracts it, turns it into Torah. **Iyov 20:15**: ***'chayil bala va-y-ki'enu'*** — *'he swallowed wealth and shall vomit it out'* — Amalek swallows; Mordechai forces the vomit. ***V-oseh mi-zeh Torah, she-nikres 'eishes chayil'*** (**Mishlei 31:10** — *'woman of valor'* — Torah) — *from the vomited chayil, Torah is made* (the *chayil* of *chayil bala* becomes the *chayil* of *eishes chayil*). Intermediate: **Ois ה** — Malchus-d-kedushah (**Mordechai**) vs malchus-ha-rish'ah (**Haman/Amalek**; **Bam 24:20** 'reishis goyim'). Kedushah=**me-aseif l-chol ha-machanos** (**Bam 10:25**; machaneh Dan last); **Koh 12:13** 'sof davar... yerei Elokim' = yiras malchus (**Avos 3:2**); dina d-malchusa dina (**Git 10b**; **BK 113a**). Rish'ah=**me-aseif mammon** (fears spark-extraction → amasses gold/silver/copper containing nitzotzos); **ta'avas ashirus = malchus misdirected**. Amalek attacks machaneh Dan (**Dev 25:18** 'va-y-zanev'). **Mordechai extracts sparks**: **Meg 10b** 'tov l-fanav=Mordechai, la-chotei=Haman'; **Iyov 20:15** 'chayil bala va-y-ki'enu' → **Mish 31:10** 'eishes chayil'=Torah.

Beginner: **Ois ו — *Parnasah-b-nekel and shalom both scale with da'as***. ***U-l-fi hagdalas ha-da'as, kein ha-parnasah b-nekel*** — *as da'as increases, so does ease of parnasah*. **Anchor — Bamidbar 11:8**: ***'shatu ha-am v-lak'tu'*** — *'the nation *wandered* and gathered (the man)'* — read by Zohar (Beshalach 62b-63a) as ***b-shtusa*** — *'in folly'* — those who lack da'as must *wander and toil* to gather parnasah. ***Ki kol mi she-chaser da'as b-yoser, hu yagea v-tore'ach achar ha-parnasah b-yoser*** — *the more one lacks da'as, the more one *toils* after parnasah*. **And shalom similarly scales with da'as**: ***gam l-fi hagdalas ha-da'as, kein nisrabeh ha-shalom*** — *as da'as grows, so does shalom*. ***Ki shalom talui b-da'as*** — *shalom depends on da'as*. **Yeshayahu 11:6-9** (the famous messianic prophecy): ***'v-gar z'ev im keves... ki mal'ah ha-aretz dei'ah'*** — *'the wolf shall dwell with the lamb... for the earth will be filled with *knowledge* (of Hashem)'*. ***She-yihyeh shalom nifla ba-olam, she-yuchlu la-gur b-yachad shnei hafachim, me-chamas godel ha-da'as she-yihyeh az*** — *two opposites will dwell together because of the greatness of da'as then*. **The da'as-shalom mechanism**: ***ki al yedei ha-da'as nisgadel ha-shalom, ki nis'batel ha-ka'as v-ha-achzariyus al yedei ha-da'as*** — *da'as nullifies ka'as and cruelty* — because ***ka'as v-achzariyus hu me-he'eder ha-da'as*** (lack of da'as is the source of anger/cruelty). **Koheles 7:9**: ***'ka'as b-cheik k-silim yanu'ach'*** — *'anger rests in the bosom of fools'* — fools = those lacking da'as. ***V-kol mah she-misrabah ha-da'as, misrabah ha-rachamanus v-ha-shalom*** — *as da'as grows, rachamim and shalom grow*. **Parnasah-b-nekel anchor — Tehillim 147:14**: ***'ha-sam g-vulech shalom, cheilev chitim yasbi'eich'*** — *'He who places your border in *shalom*, with the finest wheat satisfies you'* — the two halves of the pasuk link: shalom (= da'as) → cheilev chitim = satisfying parnasah. Intermediate: **Ois ו** — Parnasah-b-nekel ∝ da'as (**Bam 11:8** 'shatu ha-am'; Zohar Beshalach 62b-63a 'b-shtusa'). Shalom ∝ da'as (**Yesh 11:6-9** 'v-gar z'ev... ki mal'ah ha-aretz dei'ah'). Mechanism: da'as nullifies ka'as+achzariyus (=from he'eder da'as; **Koh 7:9** 'ka'as b-cheik k-silim'). **Teh 147:14** 'ha-sam g-vulech shalom, cheilev chitim' = da'as-shalom → parnasah.

Beginner: **Ois ז — *Shavuos = sechel-gadol = chesed-elyon + rachamim-gedolim; the mikveh of sha'ar-ha-chamishim***. ***V-zeh bechinas Shavuos — ki Shavuos hu bechinas sechel gadol v-gavoha m-od, she-hu chesed elyon v-rachamim gedolim*** — *Shavuos is the aspect of vast high sechel = chesed-elyon + great rachamim*. ***Ki godel ha-rachamim talui b-godel ha-da'as*** — *the greatness of rachamim depends on da'as* (closing seg 11's chain: da'as → shalom + rachamim). **Anchor — Mekhilta Beshalach + Yisro; Rashi Yisro**: ***'bi-sh'as matan Torah, nir'ah lahem k-zaken malei rachamim'*** — *'at matan Torah, He appeared to them as an elder full of mercy'*. **Zaken = yishuv ha-da'as** — *'ein zaken ela she-kanah chochmah'* (the elder is one who has *acquired chochmah*). ***U-v-zeh talui godel ha-rachamim ka-nal, v-al kein Shavuos hu chesed elyon v-rachamim gedolim*** — *because zaken/yishuv-ha-da'as drives godel-rachamim, Shavuos (= matan-Torah-revelation of the Zaken) = chesed elyon*. **The mikveh of Shavuos**: ***v-zeh bechinas ha-mikveh shel Shavuos, she-hi bechinas mikveh shel sha'ar ha-chamishim*** — *the Shavuos-mikveh is the *mikveh of the fiftieth gate*, the *supernal gate of the fifty gates of Binah* (per the Arizal's *Kavanos-Shavuos*). ***She-hu bechinas sechel v-da'as elyon, bechinas chesed elyon v-rachamim gedolim*** — *supernal sechel/da'as = chesed elyon + great rachamim*. **Mikveh saves from all troubles**: ***v-al kein ha-mikveh moshi'a b-chol ha-tzaros*** — **Yirmiyahu 14:8**: ***'mikveh Yisrael moshi'o b-eis tzarah'*** — *'hope of Yisrael, its Savior in time of trouble'* — the mikveh (= sha'ar ha-chamishim = chesed elyon) saves from all tzaros. **Mikveh purifies all impurities**: ***v-al kein ha-mikveh m-taher mi-kol ha-tum'os*** — **Yechezkel 36:25**: ***'v-zarakti aleichem mayim tehorim u-tehartem'*** — *'I will sprinkle on you pure waters and you will be purified'*. ***Ki 'ein yissurin b-lo avon'*** (Shabbos 55a — *'there is no suffering without sin'*). ***Al kein ha-mikveh she-moshi'a mi-kol ha-tzaros u-mi-kol ha-yissurim, hu m-taher mi-kol ha-tum'os u-mi-kol ha-chata'im*** — *the mikveh that saves from all tzaros/yissurim purifies from all tum'os/chata'im* (the equation: tzaros come from avonos; removing tum'ah removes the tzarah-root). Intermediate: **Ois ז** — Shavuos=**sechel gadol + chesed elyon + rachamim gedolim** (rachamim ∝ da'as). Mekhilta Beshalach/Yisro + Rashi: matan Torah=**zaken malei rachamim** (zaken=yishuv ha-da'as=kanah chochmah). **Mikveh Shavuos=sha'ar ha-chamishim** (50th gate of Binah; Arizal Kavanos). Saves from all tzaros (**Yirm 14:8** 'mikveh Yisrael moshi'o'); purifies all tum'os (**Yech 36:25** 'v-zarakti aleichem mayim tehorim'); 'ein yissurin b-lo avon' (**Shab 55a**).

Beginner: **The man = ma'amar-patuach / ne'eman-pashut; Shabbos 104a-105a chidush***. ***V-zeh bechinas man, bechinas mikveh shel sha'ar ha-nun, she-hu bechinas da'as gadol, ki ha-man bechinas da'as*** — *the manna = mikveh-of-nun-gate = great da'as; man is da'as*. **Shabbos 104a chidush — ma'amar-patuach, ne'eman-pashut**: the gemara plays on the alef-beis and gives mnemonics for the shapes of letters; one is ***'ma'amar patuach, ne'eman pashut'*** (a 'mem open' + 'nun faithful' + 'straight' = the alef-beis letters מ and נ, open and straight forms). Rabbeinu decodes: ***'ma'amar patuach' zeh bechinas his'galus ha-da'as*** — *'open speech' = revelation of da'as* — ***ki ha-dibur hu his'galus ha-da'as*** (speech is the revelation of da'as). **Mishlei 2:6**: ***'mi-piv da'as u-svunah'*** — *'from His mouth, da'as and tevunah'*. **In Mitzrayim da'as was in galus**: **Shemos 6:3**: ***'u-shmi Hashem lo noda'ti lahem'*** — *'and My name Hashem I did not make known to them'* — in Mitzrayim HKBH's *name* (= da'as-revelation) was in galus. ***Gam hayah ha-dibur b-galus*** (Zohar Va'era 25a — *'even speech was in galus in Mitzrayim'*) — **Shemos 4:10**: ***'kvad peh u-kvad lashon'*** — *'heavy of mouth and heavy of tongue'* (Moshe's speech-handicap in Mitzrayim = the *galus ha-dibur* of the whole nation). **Yetzi'as-Mitzrayim = yetzi'as ha-da'as**: ***u-k-she-yatz'u mi-Mitzrayim, she-yatza ha-da'as me-ha-galus, yatza v-niftach ha-dibur*** — *when da'as left galus, the mouth opened* = ***ma'amar patuach***. **Via his'galus da'as, Hashem's ne'emanus spreads**: ***v-al yedei his'galus ha-da'as, nispashet ne'emanus ha-Shem yisborach, v-nikar she-hu ne'eman, mavti'ach v-oseh*** — *'He is faithful, He promises and does'* = ***ne'eman-pashut*** (faithfulness-spread). **Rashi on 'u-shmi Hashem lo noda'ti lahem'**: ***'lo nikarti b-midas amitius sheli'*** — *'I was not known in My true attribute'* — because *da'as was not yet revealed in Mitzrayim*, His *ne'emanus* was not yet recognized. **Chesed depends on da'as**, and thus on his'galus-ne'emanus. **Shabbos 105a — anochi mnemonic**: ***'Anochi — ana nafshi k-savis y-havis'*** — *'I Myself wrote and gave'* — or alternatively (the Rebbe's reading): ***anochi*** = R"T ***A***mira ***N***e'emana ***K***siva ***Y***ehiva — *the speech (amirah) was given (yehiva) faithfully (ne'emana) in writing (ksiva)*. Via matan-Torah, ***ha-ma'amar niftach v-nisgaleh ha-da'as*** — *the speech opened and da'as was revealed* → ne'emanus spread = ne'eman-pashut. **The man-acronym chidush**: ***v-zeh bechinas man roshei teivos ma'amar ne'eman*** — *'man' (מן) = R"T *M*a'amar *N*e'eman — *'open speech, faithful, simple'* — because man = great da'as. ***V-al kein 'achlu bnei Yisrael es ha-man arba'im shanah'*** — *they ate man for 40 years* — because ***'ben arba'im l-vinah'*** (Avos 5:21 — *'at 40, one reaches *binah*'*) — 40-years-man = binah-level da'as. Intermediate: **Seg 13** — Man=**mikveh sha'ar ha-nun** = great da'as. **Shab 104a** 'ma'amar patuach, ne'eman pashut' (letter-mnemonic): dibur=his'galus da'as (**Mish 2:6** 'mi-piv da'as'). **Mitzrayim=galus da'as+dibur** (**Shem 6:3** 'shmi lo noda'ti'; **Shem 4:10** 'kvad peh'; Zohar Va'era 25a). Yetzi'as Mitzrayim → ma'amar patuach → his'galus ne'emanus = ne'eman-pashut. Rashi 'lo nikarti b-midas amitius'. **Shab 105a** Anochi=R"T Amira Ne'emana Ksiva Yehiva (Shab 105a). **Man=מן=R"T Ma'amar Ne'eman**; 40 shanah=ben arba'im l-vinah (**Avos 5:21**).

Beginner: **Ois ח — *Machlokes-l-shem-shamayim as greatest da'as; the ugah-mi-Mitzrayim / ta'am-man chidush; matzah = machlokes-l-shem-shamayim = asvasa***. **Kiddushin 38a chidush**: ***'es ha-man achlu arba'im shanah — va-halo 40 shanah chaser 30 yom? Ela, ugah she-hotzi'u mi-Mitzrayim ta'amu bah ta'am man'*** — *'they ate man 40 years — but 40 years less 30 days! Rather, the *ugah* (unleavened cake) they brought out of Mitzrayim had the *taste of man*'* (solving the timing-discrepancy that man fell from 16 Iyar not from 15 Nisan). **Rabbeinu's decode**: man = da'as; 40 = ***Binah + Da'as*** (as seg 13, *ben arba'im l-vinah*); but ***da'as was revealed immediately on yetzi'as Mitzrayim*** (seg 13 — *ma'amar-patuach* began at the crossing), so they should have received man *immediately*. Chazal's resolution: ***ugah she-hotzi'u mi-Mitzrayim — heinu ha-matzos — ta'amu bah ta'am man*** — *the matzos they took out had already the *ta'am ha-man* = the first 30 days of da'as-infusion*. **But why is matzah specifically the ugah?** — **shalom depends on da'as, and machlokes opposes it; but there is a higher machlokes — machlokes-l-shem-shamayim**: ***ach yesh machlokes she-hu l-shem shamayim, she-hu b-emes da'as gadol m-od, yoser me-ha-da'as shel shalom, ki b-emes ha-machlokes ha-zos, hi ahavah v-shalom gadol*** — *there is a machlokes-l-shem-shamayim that is even greater da'as than the da'as of shalom, because this machlokes is *itself* love and great peace*. **Kiddushin 30b — eis v-hev b-sufah**: **Bamidbar 21:14**: ***'eis v-hev b-sufah'*** (a Torah's poetic description of the Canaanite wars) — the gemara reads: ***'lo zazu mi-sham ad she-na'asu ohavim zeh la-zeh'*** — *'they (father + son learning) did not leave each other until they became *lovers***. Talmudic machlokes-l-shem-shamayim breeds ahavah. **Avos 5:17**: ***'machlokes she-hi l-shem shamayim, sofah l-his'kayem'*** — *'machlokes l-shem-shamayim endures'* — ***heinu she-b-emes hi ahavah ka-nal*** — *because it's really love*. ***V-zeh 'sofah l-his'kayem', bechinas ahavah, kmo she-kasuv 'eis v-hev b-sufah'*** — *'its end is to endure' = ahavah = 'eis v-hev b-sufah'*. **Moshe = machlokes-l-shem-shamayim**: ***v-zeh bechinas Moshe, ki Moshe hu bechinas ha-da'as, she-hu bechinas machlokes l-shem shamayim*** — *Moshe = da'as = machlokes-l-shem-shamayim*. **Megaleh Amukos chidush (Ofan 74)**: ***Moshe rashei teivos **M**achlokes **Sh**ammai **H**illel*** — *Moshe (משה) is R"T: Machlokes-Shammai-Hillel* — the paradigm of machlokes-l-shem-shamayim. **Geulas Mitzrayim via Moshe = da'as-redemption**: **Shemos 16:6**: ***'vi-da'tem ki Hashem hotzi es'chem'*** — *'you shall know Hashem brought you out'* — geulah depends on da'as. **Vayikra 23:43**: ***'l-ma'an yed'u'*** — *'in order that they shall know'*. **Matzah = machlokes**: ***v-zeh bechinas ugah de-heinu matzos she-hotzi'u mi-Mitzrayim, ki matzah hi bechinas machlokes*** — *'matzah' is the aspect of *machlokes*, word-play on matzah (מצה) and matzus (מצות). **Yeshayahu 41:12**: ***'anshei matzus'cha yihyu k-ayin'*** — *'the men of your quarrel shall be nothing'* — matzus = quarrel, same root as matzah. **Hotzi'u mi-Mitzrayim dayka**: ***ki b-Mitzrayim she-hayah ha-da'as b-galus, b-vadai lo hayah machlokes l-shem shamayim, ki zeh talui b-da'as ka-nal*** — *in Mitzrayim with da'as in galus, there could be no machlokes-l-shem-shamayim*. **The ugah-chidush**: ***she-matzah, she-hi bechinas machlokes, she-hotzi'u mi-Mitzrayim, ta'amu bah ta'am man*** — *when they *took the matzah (= machlokes) out of Mitzrayim*, the ta'am-man (= machlokes-l-shem-shamayim = greatest da'as) appeared in it*. **Man = lechem-min-ha-shamayim = milchamah**: **Shemos 16:4**: ***'lechem min ha-shamayim'*** — *'bread from the heavens'* — ***lashon milchamah, kmo she-kasuv 'l-cham es lachmi'*** (Tehillim 35:1 — *'fight my fight'*) — *'lechem' as in *fighting*, the bechina of machlokes-l-shem-shamayim*. **Dasan-Aviram-damage**: ***v-al kein Dasan v-Aviram she-chalku al Moshe she-hu ha-da'as, pagmu gam kein ba-man, v-hosiru mimenu*** (Midrash Rabbah Shemos 1, 25; Rashi Beshalach) — *those who disputed against Moshe-da'as damaged man, leaving leftovers* (forbidden — the man was to be finished each day). **Zohar Tetzaveh 183a**: ***'matzah hi asvasa'*** — *'matzah is healing'* — because matzah = machlokes-l-shem-shamayim = da'as = shalom = healing. **Yeshayahu 57:19**: ***'shalom, shalom, la-rachok v-la-karov, amar Hashem, u-rfa'ti'v'*** — *'peace, peace, to far and near, says Hashem, and I will heal him'* — because ***ikar ha-cholaas me-chamas he'eder ha-shalom, heinu machlokes ha-yesodos, she-yesod echad misgaber al chaveiro, v-shalom hu refu'ah*** — *illness comes from imbalance of the four yesodos (humors) where one overpowers another; shalom (balance) is refu'ah*. **Matzah = lechem oni**: **Devarim 16:3** ***'lechem oni'*** — *'bread of affliction'* — **Nedarim 41a**: ***'ein oni ela mi-da'as'*** — *'there is no poverty except in da'as'*. Matzah as *lechem-oni* = *refu'ah for the da'as-poor* (when da'as is missing, illness; matzah restores da'as-shalom-refu'ah). **II Shmuel 13:4**: ***'ma'adu'a atah kacha dal, ben ha-melech'*** — *Amnon's sickness is *dal* (weak/poor)* — = weak-in-da'as. Intermediate: **Ois ח** — **Kid 38a** 'man 40 shanah minus 30 yom = ugah mi-Mitzrayim with ta'am-man'. Rabbeinu: man=da'as; 40=Binah+Da'as (**Avos 5:21**); ugah-mi-Mitzrayim had first 30 days of da'as. **Machlokes-l-shem-shamayim** = higher than shalom-da'as (is itself ahavah): **Kid 30b** 'eis v-hev b-sufah' (**Bam 21:14**) → 'lo zazu... ad she-na'asu ohavim'; **Avos 5:17** 'sofah l-his'kayem'. **Moshe**=da'as=machlokes-l-shem-shamayim; R"T **M**achlokes **Sh**ammai **H**illel (Megaleh Amukos 74). Matzah=machlokes (**Yesh 41:12** 'anshei matzus'); ugah-mi-Mitzrayim=machlokes lifted from galus → ta'am-man. **Man=lechem-min-ha-shamayim=milchamah** (**Shem 16:4**; **Teh 35:1** 'l-cham'). Dasan-Aviram damaged man (MR Shem 1,25; Rashi). **Matzah=asvasa** (Zohar Tetzaveh 183a); **Yesh 57:19** 'shalom... u-rfa'ti'v'; shalom=balance of yesodos; cholaas=yesod misgaber. **Matzah=lechem oni** (**Dev 16:3**; **Ned 41a** 'ein oni ela mi-da'as'; **II Shmuel 13:4** 'dal ben ha-melech').

Beginner: **Ois ט — *The climactic 'eilu-v-eilu divrei Elokim chayim' derivation; purifying shamayim (= yadayim) via true anachah; kabalas-diburim from thunders***. ***V-la-vo l-machlokes l-shem shamayim, tzarich l-zakech u-l-taher es ha-shamayim, she-lo yihyeh bi-bechinas 'albish shamayim kadrus'*** (**Yeshayahu 50:3** — *'I will clothe the heavens with darkness'*). **Via true anachah**: ***u-l-zakech u-l-taher es ha-shamayim, hi al yedei anachah b-emes*** — *purifying the shamayim is through *true anachah* (heartfelt sigh)*. **The ru'ach-ha-dofek physiology**: ***ki yesh ba-lev ru'ach ha-dofek, she-hi mi-s-chilas ha-toladah, v-hu nosei alav kol ha-lachuyos v-kol ha-damim v-kol ha-mitzos (she-korin 'zaften')*** — *there is in the heart a *pulsating breath* present from the onset of fetal development, carrying upon it all the moistures, bloods, and juices (Yiddish: *zaften*)*. ***V-ha-ru'ach ha-dofek ha-zeh, holech v-nokesh b-chol ha-evarim, v-al yedei ha-lichaso v-nishuvo bahem, hu m-na'anea u-m-nashev u-m-napetz osam min ha-ipush, she-lo yisapshu v-lo yiskalkelu*** — *this pulsating breath travels, knocks in every organ, and through its pulsing/blowing *shakes and fans them free of *putrefaction*, so they don't rot*. **Mashal — the wind over the sea**: ***kmo ha-ru'ach ha-m-nashev ba-yam, she-hu m-napetz u-m-nashev u-m-hapech u-megis es ha-mayim, she-lo yisapshu*** — *like wind blowing over the sea, stirring and turning the water so it doesn't rot*. **The hands are the primary site**: ***v-ikar nishuv ha-ru'ach ha-dofek, ba-yadayim — ki me-chamas she-ha-yadayim asakniyos, tzarich l-nashev u-l-napetz osam b-yoser*** — *because hands are most active, they need most air-cleansing*. ***V-al kein ha-doktor, k-she-mani'ach yado al ha-dofek, yodea kol inyan ha-choleh*** — *this is why the physician-knows-everything from the pulse at the wrist* (the ru'ach-ha-dofek in the hand carries the full information of the heart). **The nachash-induced atzvus-ru'ach disorder**: ***v-yesh nachash, she-al yedah ba atzvus ru'ach*** (Mishlei 15:13; Yeshayahu 54:6, 63:10) — *there is a nachash whose *zuhama* (snake-slime) causes atzvus-ru'ach*. ***Heinu bechinas 39 melachos, she-hu zuhamas ha-nachash, al yedei zeh ba atzvus ru'ach*** — *the 39 melachos (= zuhamas ha-nachash of the primordial sin) produce atzvus-ru'ach when done or even when associated*. ***V-al yedei atzvus ru'ach, ein ha-ru'ach dofek k-sidro*** — *atzvus disrupts the ru'ach-ha-dofek's regular pulse*. ***Va-azai na'asim ha-evarim kvedim, me-chamas she-ein ru'ach ha-dofek m-nashev bahem k-seder*** — *organs become heavy because the ru'ach doesn't pulse through properly*. ***Va-azai ha-yadayim bi-bechinas 'v-y-dei Moshe k-veidim'*** (**Shemos 17:12** — Amalek-battle; Moshe's hands grew heavy). ***V-zeh bechinas 'itzvon yadayim'*** (**Bereshis 5:29** — Lamech's naming of Noach: *'this one will comfort us from our work and the grief of our hands'*). **The vicious feedback loop**: ***u-k-she-ha-evarim k-veidim, azai machbidin yoser al ha-ru'ach ha-dofek, v-nechlash od yoser... v-chen chozeres chalilah, ad she-yotzes nafsho, chas v-shalom*** — *heavy organs burden the ru'ach, weakening it further; weaker ru'ach makes organs heavier; ad yotzes nafsho chas-v-shalom (the fatal atzvus-spiral)*. **Anachah as the reversal**: ***v-al yedei ha-anachah, hu m-chayeh u-mavri es ha-ru'ach ha-dofek, v-nitzol me-ha-atzvus ru'ach*** — *an anachah revives the ru'ach-ha-dofek and saves from atzvus-ruach*. ***V-chozer ha-ru'ach ha-dofek u-m-nashev k-seder b-chol ha-evarim, u-v-frat ba-yadayim*** — *the pulse resumes its regular flow, especially in the hands*. **Yadayim = shamayim**: ***v-al yedei zeh m-zakech es ha-shamayim, ki ha-yadayim hem bechinas shamayim — esh u-mayim, she-hem bechinas yad yamin v-yad smol*** — *hands = shamayim = esh+mayim = yamin+smol* (the wordplay ***shamayim = esh+mayim***). **The pasuk-chain — lifting ru'ach-lev to yadayim to shamayim**: **Eichah 3:41**: ***'nisa l-vaveinu el kapayim el Keil ba-shamayim'*** — *'let us lift our *lev* to our *palms*, to G-d in the *heavens*'* — lev (ru'ach-ha-dofek) → kapayim (hands) → shamayim. **Devarim 32:40**: ***'ki essa el shamayim yadi'*** — *'I lift my hand to the heavens'* — must lift *hands* until they become *shamayim*. **Once hands = shamayim (via anachah), one can receive machlokes-l-shem-shamayim-speech**: ***ki kol ha-diburim m-kablin min ha-shamayim, ki sham kol ha-diburim*** — *all speeches are received from shamayim — all speeches are there*. **Tehillim 119:89**: ***'l-olam Hashem, dvarcha nitzav ba-shamayim'*** — *'eternally, Hashem, Your word stands in the shamayim'*. **Speech received via thunders**: ***v-ha-diburim she-m-kablin min ha-shamayim, m-kablin min ha-r-amim*** — **Tehillim 18:14**: ***'ya'reim ba-shamayim Hashem'*** — *'Hashem thunders in the heavens'*. **Iyov 37:5**: ***'yareim Keil b-kolo nifla'os'*** — *'G-d thunders with His voice wondrously'*. **Nimtza**: speeches come from hands = shamayim, via the ra'amim = ru'ach-ha-dofek rectified by anachah. ***K-asher diber Hashem b-yad*** — said of Moshe and other nevi'im — *because there (in the hands / shamayim) is the source of all speech*. **The climactic halacha**: ***v-kol ha-diburim she-m-kablin mi-sham, heinu mi-bechinas yadayim, bechinas shamayim, bechinas r-amim — ein l-ganos es ha-m-kabel, af im ein halachah k-moso — me-achar she-kiblam min ha-shamayim*** — *all speeches received from there (hands/shamayim/thunders) — one *cannot denigrate the receiver, even if the halachah is not like him*, since he received them from the shamayim*. **Eruvin 13b** — the foundational halachah — ***'eilu v-eilu divrei Elokim chayim'*** — *'these and those are words of the living G-d'* — applies precisely here. **Why halachah sometimes is not like him**: ***v-mah she-ein halachah k-moso, zeh iy efshar lanu l-havin u-l-hasig — ki zeh bechinas r-amim, she-mi-sham kibel ha-diburim, she-aleihem ne'emar 'yareim Keil b-kolo nifla'os'*** — *the rejection of certain opinions is beyond our comprehension, because it belongs to the *ra'amim* realm — nifla'os-t-mim-dei'im (Iyov 37:5) — impossible for us to grasp*. **This is 'darkhei Hashem' — Moshe's own unanswered question**: **Shemos 33:13**: ***'hodi'eini na es drachecha'*** (Moshe's request at the mountain; Berachos 7a — that even Moshe did not know why *'tzaddik v-tov lo, tzaddik v-ra lo, rasha v-tov lo, rasha v-ra lo'*). Rabbeinu's innovative mapping: ***'tzaddik v-tov lo' = ha-tzaddik she-halachah k-moso*** (tzaddik whose halachah is followed); ***'tzaddik v-ra lo' = ha-tzaddik she-ein halachah k-moso*** (tzaddik whose halachah is *not* followed). ***'Rasha v-tov lo' = ha-rasha she-mekareiv l-ha-tzaddik she-halachah k-moso***. ***'Rasha v-ra lo' = ha-rasha she-mekareiv l-ha-tzaddik she-ein halachah k-moso***. Even Moshe did not grasp this — it is the *ra'amim* level. **Peirush Iyov 26:13-14**: ***'b-rucho shamayim shif'rah, chollelah yado nachash bari'ach, hein eileh k-tzos derachav, u-mah sh-meitz davar nishma bo, v-r-am gevuroso mi yisbonan'*** — *'by His ru'ach the shamayim were adorned, His hand pierced the fleeing serpent; these are edges of His ways, and what trace of the matter is heard of Him, and the thunder of His mighty acts — who can contemplate?'* Rabbeinu's clause-by-clause: ***'b-rucho shamayim shif'rah'*** = the ru'ach-ha-dofek that blows on the hands (= shamayim), purifying them (via anachah). ***'Chollelah yado nachash bari'ach'*** = *making a *space* in the hands that were heavy/blocked by atzvus-ruach (= zuhamas-ha-nachash)*. Once the nachash-zuhama is nullified and ru'ach-ha-dofek pulses properly, hands are lifted, shamayim purified, diburim received = machlokes-l-shem-shamayim. ***'Hein eileh k-tzos derachav'*** = *the edges of darkhei Hashem* — *tzaddik-v-ra-lo, rasha-v-tov-lo* — impossible to fully comprehend. ***'U-mah sh-meitz davar nishma bo'*** = *there is no denigration possible* (***ein bahem shum gnus***) in these diburim, even if halachah is not like that receiver. ***'V-r-am gevuroso mi yisbonan'*** = *who can contemplate His ra'am-gevuros* = the nifla'os-t-mim-dei'im of *eilu-v-eilu divrei Elokim chayim*. Intermediate: **Ois ט** — To reach machlokes-l-shem-shamayim → **purify shamayim** (lest 'albish shamayim kadrus' **Yesh 50:3**) via **true anachah**. **Ru'ach ha-dofek** in lev carries lachuyos/damim/zaften (like wind over sea); main site=yadayim (hence pulse at wrist). **Nachash-zuhama=39 melachos** → atzvus-ruach → dofek disrupted → evarim heavy (**Shem 17:12** 'y-dei Moshe k-veidim'; **Ber 5:29** 'itzvon yadayim') → vicious feedback → 'ad yotzes nafsho'. **Anachah reverses**. Yadayim=shamayim=esh+mayim (yamin+smol). **Eich 3:41** 'nisa l-vaveinu el kapayim el Keil ba-shamayim'; **Dev 32:40** 'ki essa el shamayim yadi'. Once hands=shamayim → kabalas-diburim from shamayim (=**Teh 119:89** 'dvarcha nitzav ba-shamayim') via ra'amim (**Teh 18:14** 'ya'reim ba-shamayim'; **Iyov 37:5** 'yareim Keil b-kolo nifla'os'). **Halacha**: **Eruv 13b** 'eilu v-eilu divrei Elokim chayim' — cannot denigrate m-kabel even if halachah not like him. **Darkhei Hashem**: **Shem 33:13** 'hodi'eini na'; **Ber 7a** 'tzaddik v-tov lo...' mapped to tzaddik-halachah-k-moso / ein-halachah-k-moso / reshaim-mekarvim. **Iyov 26:13-14** peirush clause-by-clause.