Running Commentary on Torah 57 — Eimasai Ben David Ba

Beginner: **The opening ma'amar — Sanhedrin 98a**: ***'sha'alu talmidav es R' Yosei ben Kisma: eimasai Ben David ba?'*** — *'his talmidim asked R' Yosei ben Kisma: when does Ben David come?'* ***'Amar lahen: li'ch'she'yipol ha'sha'ar ha'zeh v'yibaneh, v'yipol v'yibaneh, v'yipol — v'ein maspikin li'v'noso ad she-Ben David ba'*** — *'he said to them: when this *sha'ar* (gate) falls and is rebuilt, falls and is rebuilt, falls — and they have no time to rebuild it before Ben David comes.'* Rabbeinu's whole Torah 57 is a drasha unpacking this four-fold *fall/build/fall/build/fall* sequence as a *mashal* for the three-stage geulah-mechanism: *emunas chachamim* → *hisnotzetzus avos* → *oneg Shabbos + shalom via tzedakah*. Intermediate: **Opening ma'amar** — Sanhedrin 98a: R' Yosei ben Kisma — 'Ben David ba? When this sha'ar falls+builds, falls+builds, falls — ein maspikin li'v'noso.' Decoded across 3 stages = emunas chachamim / ohros avos / oneg Shabbos+tzedakah.

Beginner: **Rashi on Sanhedrin 98a** — two glosses. **(1)** ***ha-sha'ar ha-zeh = shel Aram*** — *'this gate' = the gate of Aram*, because *R' Yosei ben Kisma was *in* Aram at that very moment* when the talmidim asked him; he was pointing at the physical Aram-gate in front of him. **(2)** ***ein maspikin li'v'noso = pa'am shlishis*** — *'they have no time to rebuild' refers to the third (final) fall* — the first two falls are each followed by rebuilds; only after the *third* fall (no rebuild) does Ben David come. Rabbeinu will decode *sha'ar Aram* as ***sha'ar d-sitra achra*** — the gate of the Other Side whose three progressive collapses correspond to the three stages of tikkun. Intermediate: **Rashi** (San 98a): (1) ha-sha'ar=sha'ar shel Aram (R' Yosei ben Kisma was in Aram at that moment); (2) ein maspikin=the 3rd (final) fall, no rebuild before Ben David. Decoded: sha'ar Aram=sha'ar d-sitra achra.

Beginner: **Opening inclusio** — ***'leshon Rabbeinu, zichrono livracha'*** *('in the language of our Rebbe, of blessed memory')*. Torah 57 is transmitted in Rabbeinu's own voice, not Reb Nosson's paraphrase; the inclusio is completed at the end of seg 16 (***'ad kan leshon Rabbeinu z"l'***), bracketing the whole drasha. Reb Nosson's significant editorial note appears in seg 17 explaining Rabbeinu's intentional *erasures* in this Torah's transmission. Intermediate: **Opening inclusio** — 'leshon Rabbeinu z"l'. Torah 57 is Rabbeinu's own voice (closing inclusio at end of seg 16). R"N's editorial note (seg 17) about Rabbeinu's intentional erasures.

Beginner: **Restatement of the question** — Rabbeinu now repeats the mishnah phrasing as the *entry-point* of his drasha: ***'sha'alu es R' Yosei ben Kisma eimasai yavo Ben David v'chu'*** — *'they asked R' Yosei ben Kisma when Ben David will come, etc.'* (The full answer, with all three gate-falls decoded, waits until seg 16 after Rabbeinu has built up the conceptual framework over Oisos א-ח.) Intermediate: **Restatement** — question repeated as entry-point; answer deferred to seg 16.

Beginner: **Ois א — *The malach-per-dibbur system; yadayim of the malach; emunas chachamim as the structural key to all refuah***. **Foundational principle (Chagigah 14a)**: ***kol dibbur v-dibbur she-yatza mi-pi HaKadosh Baruch Hu nivra mimenu malach*** — *'every single speech that issued from HKBH's mouth, a malach was created from it.'* **And every dibbur subdivides**: ***kol dibbur v-dibbur nechlak l-kamah nitzotzos, bechinas 'k-patish y-fotzetz sela'* (Yirmiyahu 23:29; cf. Shabbos 88b)** — *'like a hammer that shatters the rock (into many splinters).'* The master-dibbur creates a ***malach she-hu sar v-rosh al ha-malachim she-nivra'u min ha-nitzotzos, v-heim machaneihu*** — *a captain-angel with his entire camp of splinter-angels beneath him*. ***V-chol malach u-malach hu mi-muneh al eizeh davar*** — *every angel is appointed over *something* — even every tree and blade of grass*: ***'ein lecha esev mi-l-mata she-ein lo malach mi-l-ma'alah'*** (Bereshis Rabbah 10:6 — *'there is no blade of grass below that lacks a malach above'*) who strikes it and says ***'gdal!'*** *('grow!')*. **The yadayim-of-the-malach mechanism**: ***v-ha-chut ha-zeh, heinu ha-ko'ach she-yesh l-malach l-kabel, v-ha-ko'ach l-hashpi'a, m-chunim bi-bechinas yadayim*** — *these two powers — *the malach's capacity to receive* and *his capacity to transmit* — are called *yadayim***. **Right hand = receiving chiyus from the dibbur**; **left hand = transmitting into the plant/object he oversees** (*'makeh oso v-omer lo gdal'* — striking is the left/severe action). **Result — all healing flows through Torah**: ***nimtza she-kol ha-refuos tluyos ba-Torah, bechinas 'u-l-chol b'saro marpei'*** (Mishlei 4:22) — *'the Torah gives ko'ach to the malachim, and the malachim influence the herbs, and the herbs heal through the ko'ach of the Torah.'* **The break-point — whoever damages emunas chachamim and breaches their gader loses access to healing**: ***'dilma chivya d-rabanan tar'kei, she-ein lo asusa'*** (Shabbos 110a — *'perhaps the serpent of the Rabbanan bit him, who has no remedy'*). **The yamin/smol-derivation from *lo sasur***: ***'lo sasur min ha-davar asher yagidu lecha yamin u-smol'*** (Devarim 17:11). Turning *right* off the path of the chachamim → the *right hand* of the malach is severed (no receiving-power). Turning *left* off the path → the *left hand* is severed (no transmitting-power). Result: the specific herb on which the person's healing depends cannot heal him, because its appointed malach has no working yadayim. **Seamless Torah-verse for this mechanism**: ***'makkah asher lo ksuvah ba-Torah — zo misas talmidei chachamim'*** (Devarim 28:61 via Chazal) — *'a wound not written in Torah' is the death that talmidei chachamim cause*: the illness coming upon someone who transgressed divrei chachamim has no refuah (since *divrei chachamim* are precisely the things *not written explicitly in Torah* but given over to the sages to derive). **The yissurin-shel-ahavah exception**: there are tzadikim who suffer yissurin-shel-ahavah that don't depend on esev-refuah (their yadayim-of-malach are intact); they are covered by ***'cholas ahavah ani, smolo tachas l-roshi vi-y-mino t-chabkeni'*** (Shir Ha-Shirim 2:5-6 — *'I am lovesick; His left under my head, His right embraces me'*). **The R' Yochanan / *hav li yedach*** (**Berachos 5b**): when R' Yochanan visited a sick tanna and asked ***'chavivin alecha yissurin?'*** (*'are these yissurin dear to you?'* = are they yissurin shel ahavah?) and got 'lo,' R' Yochanan worried perhaps the tanna had damaged emunas chachamim. ***Amar lo: hav li yedach*** — *'give me your hand'* — to test whether the yadayim (of the person, image of the malach's yadayim) are intact. When he gave the hand, ***ukmei*** (*R' Yochanan raised him up*) — the yadayim were intact, so healing was possible. **Closing anchor — Iyov 24:22**: ***'u-mashach abirim b-kocho yakum v-lo ya'amin ba-chayin'*** — *'He draws the mighty with His strength; (the mighty one) rises but does not believe in the living.'* Rabbeinu reads ***chayin = the chachamim, who even in death are called chayim*** (Berachos 18a via ***'u-Benayahu ben Yehoyada ben ish chai'***, 2 Shmuel 23:20). The sick person's predicament: *'rises (heals) yet did not believe in the chayin (the chachamim)'*. The repair: raise the fallen emunah, believe in the chachamim. Then ***'u-mashach abirim b-kocho'*** — the *abirim* (= the malachim, Yoma 75b ***'lechem abirim achal ish'***) each have their ***koach returned*** — ***כ"ח parkin d-yadayim*** (**28 joints of the yadayim** — literal count: 14 per hand × 2 = 28 phalanges, with *koach* written כ"ח numerically = 28) — and they draw shefa to all the things they're appointed over. Healing flows again. Intermediate: **Ois א** — **Malach-per-dibbur** (Chag 14a); dibbur splits into nitzotzos (Yirm 23:29; Shab 88b) → master-malach + camp. Every malach appointed over something (Ber Rabbah 10:6 'ein esev... she-ein lo malach'). **Yadayim of malach**: yamin=receives from dibbur, smol=transmits to esev. Torah=source of refuah (**Mishlei 4:22** 'u-l-chol b'saro marpei'). **Damage emunas chachamim**: no healing (Shab 110a 'chivya d-rabanan'); **lo sasur yamin u-smol** (Dev 17:11) severs matching yad. **Makkah asher lo ksuvah = misas t"ch** (Dev 28:61). Yissurin-shel-ahavah exception: cholas ahavah (Shir 2:5-6). **R' Yochanan hav li yedach** (Ber 5b). **Iyov 24:22** 'u-mashach abirim b-kocho': chayin=chachamim (Ber 18a 'ben ish chai'); **abirim=malachim** (Yoma 75b 'lechem abirim'); **כ"ח parkin d-yadayim** = 28 joints.

Beginner: **Ois ב — *Raising fallen emunah via neder = the Yaakov-channel; pele as the bridge between the disappearance of chochmah and its restoration***. ***U-l-hakim emunah ha-nefulah, hi al yedei bechinas Yaakov, heinu al yedei neder*** — *to raise fallen emunah is through the bechina of Yaakov, i.e., through a vow* (Zohar Pinchas 255a). **Parenthetical from R"N's addendum**: ***'she-yidor eizeh neder — rotzeh lomar: vi-y-kayem miyad, ayein ba-hashmatos'*** — *the neder must be fulfilled *immediately* (see *omissions-volume*). Through the neder, the person returns to emunas chachamim. **The pele-system**: when emunas chachamim is absent, that is itself the *histaklus (withdrawal) of the chachamim*, which is the bechina of ***pele*** (wonder) — **Yeshayahu 29:14**: ***'hineni yosif l-hafli es ha-am ha-zeh hafle va-feleh, v-avda chochmas chachamav u-vinas nevonav tis'tatar'*** — *'behold, I will again astound this people with wonder upon wonder — and the wisdom of their wise shall perish and the discernment of their discerning shall hide.'* Chazal (Midrash Rabbah Eichah 1:7) read this as ***silukan shel chachamim*** — *'the removal of the chachamim.'* **The repair — *pele of neder***: the tikkun for the *pele of chochmas-chachamav-to'vad* is the *pele of neder* — **Bamidbar 6:2**: ***'ki yafli li'n'dor neder'*** — *'when a person shall *yafli* (wondrously undertake) to vow a vow.'* The neder-verb is itself *yafli*. **Mechanism**: through the neder, the person ***oleh la-shoresh she-ha-chachamim m-shor'shim sham, heinu bechinas 'pli'os chochmah'*** (Sefer Yetzirah 1:4 on the ten sefiros as ***'eser s'firos b'limah... pli'os chochmah'***; Zohar Balak 193b) — *he ascends to the *root* where the chachamim are rooted, the aspect of 'wonders of wisdom.'* From that root he *recognizes* the ma'alos-of-chachamim and returns to believing in them. **Confirming verse-chain — Yeshayahu 25:1**: ***'Hashem Elokai atah, aromimcha odeh shimcha ki asisa pele, eitzos me-rachok emunah omen'*** — *'Hashem, You are my G-d, I will extol You, thank Your name, for You have done a *pele*; *counsels from afar* — faithfulness, amen.'* Via *pele* (= neder) → *emunas chachamim* is repaired, whose ***eitzos are me-rachok*** — from afar. **Proverbs 31:14**: ***'m-merchak tavi lachmah'*** — *'she brings her bread from afar'* (the eishes-chayil = Torah = Torah brings its divrei-Torah from distant places). **The chachamim-method of derivation**: ***'divrei Torah aniyim bi-mkomam v-ashirim b-makom acher'*** (Yerushalmi Rosh Hashanah, ch. *Ra'uhu Beis Din*) — *'divrei Torah are poor in their place and rich in another place'* — the chachamim derive their rulings from *distant* Torah-sources via the 13 middos she-ha-Torah nidreshes bahen. We are *obligated* to believe all their words, per ***'lo sasur min ha-davar'*** (Devarim 17:11, as in seg 5). **Yaakov as rosh-of-nodrim**: **Bereshis 28:20** ***'va-yidar Yaakov neder leimor'*** — *Yaakov is the *rosh* of all who vow* (Bereshis Rabbah Vayetze 70:1 on this pasuk). Intermediate: **Ois ב** — Raise **emunah nefulah via neder=Yaakov** (Zohar Pin 255a); R"N adds: fulfill immediately (hashmatos). No emunas chachamim = **silukan shel chachamim** = **pele** (**Yesh 29:14** 'v-avda chochmas chachamav'; Midrash Rabbah Eichah 1:7). **Tikkun**: pele of neder (**Bam 6:2** 'ki yafli li'n'dor neder'). Ascends to shoresh chachamim = pli'os chochmah (Sefer Yetzirah 1:4; Zohar Balak 193b). **Yesh 25:1** 'asisa pele, eitzos me-rachok, emunah omen'; **Mishlei 31:14** 'mi-merchak tavi lachmah'. Chachamim derive via 13 middos (Yerushalmi RH 'aniyah bi-mkomah, ashirah b-makom acher'). **Yaakov rosh nodrim** (Ber 28:20; B"R Vayetze 70).

Beginner: **Ois ב (continued) — *The 'Avir Yaakov' pasuk; ro'eh emunah as the repair of yadayim***. **Bereshis 49:24** (Yaakov's bracha to Yosef): ***'va-teshev b-eisan kashto, va-yafozzu zro'ei yadav, mi-ydei avir Yaakov, mi-sham ro'eh even Yisrael'*** — *'his bow abode in strength, and the arms of his hands were gilded, from the hands of the *Avir* of Yaakov, from there (is) the shepherd, the stone of Yisrael.'* Rabbeinu decodes: ***'mi-ydei Avir Yaakov'*** = ***to repair the *yadayim of the malach*, who is called *Avir***, one must use *neder*, which is the bechina of Yaakov (seg 6). ***Ki mi-sham ro'eh even Yisrael*** — *from there (from the repaired malach-yadayim) flows the ro'eh-even-Yisrael* — the *ro'eh* (shepherd) of Yisrael is *emunah itself* (**Tehillim 37:3**: ***'b-tach ba-Hashem va-aseh tov, sh-chan eretz u-r'eh emunah'*** — *'trust in Hashem and do good, dwell in the land and *shepherd emunah'*). Via neder → emunah is repaired → yadayim are repaired → ***'lo sasur'*** (Devarim 17:11, full loop back to seg 5). Intermediate: **Ois ב (cont'd)** — **Ber 49:24** 'mi-ydei Avir Yaakov, mi-sham ro'eh even Yisrael': Avir=malach; neder (=Yaakov) repairs malach's yadayim; mi-sham ro'eh=emunah (**Teh 37:3** 'sh-chan eretz u-r'eh emunah'). Repaired emunah → repaired yadayim → 'lo sasur' (Dev 17:11).

Beginner: **Ois ג — *Rectified yadayim spark the ohros of the avos; the בק"ם-acronym of the avos = 'b-shemen kodshi m-shach'tiv'***. ***U-k-she-nis-takken ha-yadayim ha-nal al yedei neder... al yedei zeh misnotzetzim bo oros ha-avos*** — *when the malach-yadayim are repaired via neder, through this the *lights of the avos* spark in him*. **The mapping**: ***neder = or Yaakov; yadayim = Avraham v-Yitzchak, she-hem yamin u-smol*** — *neder is Yaakov's ohr; yadayim are Avraham (yamin/chesed) and Yitzchak (smol/gevurah)* (Zohar 78a on the avos as mid-line + yamin + smol). **Anchor — Tehillim 78:12**: ***'neged avosam asah pele'*** — *'before their avos He did a pele'* — via the pele (= the neder-pele of seg 6), *the ohr of the avos sparkles* in him. **The chidush — בק"ם acronym**: ***sofei teivos shel avraham, yitzchak, ya'akov = בק"ם*** — *the final letters of ʾAvraham (ם), Yitzchak (ק), Ya'akov (ב) spell בק"ם* (or reordered bkm — the Rebbe's notation). ***Notarikon: 'b-shemen kodshi m-shach'tiv'*** (**Tehillim 89:21** — *'with My holy oil I have anointed him'*) = *בשמן קדשי משחתיו* → first letters ב-ק-מ = בק"ם. **Remez to neder**: ***ki kein kasuv b-neder Yaakov*** — *Yaakov's vow itself is tied to this pasuk* — **Bereshis 28:22** ***'v-ha-even ha-zos asher samti matzeivah... '*** plus **Bereshis 35:14** ***'va-yatzek aleha shemen'*** (*'he poured oil upon it'*). The *stone* of Beis-El that Yaakov consecrated via the neder → the *shemen* poured on it = the *b-shemen kodshi m-shach'tiv* = the בק"ם of the three avos. Meaning: *through Yaakov's paradigmatic neder, the shemen (ohr of avos) is poured on the stone (the person), anointing him as the chosen vessel in whom the three avos shine*. Intermediate: **Ois ג** — Rectified yadayim spark **ohros avos**. Mapping: neder=Yaakov; yadayim=Avraham+Yitzchak (yamin+smol; Zohar 78a). **Teh 78:12** 'neged avosam asah pele'. **בק"ם acronym**: s"t Avraham-Yitzchak-Yaakov=בקם=notarikon 'b-shemen kodshi m-shach'tiv' (**Teh 89:21**). Remez: Yaakov's stone-vow (Ber 28:22) + oil-pouring (Ber 35:14) → shemen anoints the person with בק"ם-ohr of 3 avos.

Beginner: **Ois ד — *Oneg Shabbos attained via the ohros-avos; shin-bas decoding of Shabbos***. ***V-al yedei ha-oros ha-elu, oleh u-misaneg b-oneg Shabbos*** — *via these ohros (of the avos), he ascends and delights in *oneg Shabbos***. **Anchor — Yeshayahu 58:14**: ***'az tis'anag al Hashem, v-hirkavticha al bamosei aretz, v-ha'achalticha nachalas Yaakov avicha'*** — *'then you shall delight on Hashem; I will mount you upon the heights of the earth and feed you the inheritance of Yaakov your father.'* **Rabbeinu decodes each clause**: ***'bamosei aretz' = Avraham v-Yitzchak, she-hem ha-yadayim, she-hem zro'os olam*** (Devarim 33:27 ***'u-mi-tachas zro'os olam'*** — *'beneath the everlasting arms'*) — the 'heights of the land' = *Avraham and Yitzchak, the yadayim, the arms of the world*. ***'Nachalas Yaakov' = bechinas neder*** (seg 6-7) — *the inheritance of Yaakov = the neder-bechina*. **Result**: via the *avos + emunah (seg 7) → oneg Shabbos*. **Shin-bas decoding of *Shabbos***: ***Shin = avos*** (the letter ש has **three branches** corresponding to the three avos; Haka'dma-la-Zohar 2b; Zohar Bereshis 25a). ***Bas = emunah*** — via the gemara **Bava Basra 16b**: ***'bas haysah l-Avraham, u-v-kol shmah'*** — *'a daughter was to Avraham, and her name was *Ba-Kol'* (read on *'va-Hashem berach es Avraham ba-kol,'* Bereshis 24:1 — Avraham was blessed with everything, expressed as a daughter named Ba-Kol). Rabbeinu reads *bas = emunah* via **Mishlei 28:20**: ***'ish emunos rav brachos'*** — *'a man of faithfulnesses has many blessings'* — so *ba-kol* (= rav brachos) = *emunos*. **The decode**: *Sha**b**bos* = *Shin + Bas* = *three-avos + emunah* = precisely the combination built up across Oisos א-ג. Intermediate: **Ois ד** — Ohros-avos → **oneg Shabbos**. **Yesh 58:14** 'hirkavticha al bamosei aretz, nachalas Yaakov'; bamosei aretz=Avraham+Yitzchak (=yadayim=zro'os olam, **Dev 33:27**); nachalas Yaakov=neder. **Shin-bas decoding of Shabbos**: shin=avos (3 branches; Haka'dma Zohar 2b; Ber 25a); bas=emunah (**B"B 16b** 'bas l-Avraham u-v-kol shmah' on Ber 24:1; **Mishlei 28:20** 'ish emunos rav brachos'=ba-kol).

Beginner: **Ois ה — *Oneg Shabbos = pure-kedushah eating; sitra achra has no portion; Shabbos-eating as equivalent to tzom for felling enemies***. ***V-oneg Shabbos ha-zeh, zeh bechinas achilah bi-kdushah*** — *oneg Shabbos is the aspect of eating in holiness*. **The contrast**: ***achilas yemei ha-chol, neheneh mimenah gam ken ha-sitra achra*** — *in weekday eating, the *sitra achra* also enjoys a portion*. ***Aval me-achilas Shabbos, ein chelek la-sitra achra klal u-chlal*** — *but from Shabbos-eating, the sitra achra has *no portion whatsoever***. **Verse-command — Shemos 16:25**: ***'ichluhu ha-yom, ki Shabbos ha-yom la-Hashem'*** — *'eat it today, for today is Shabbos to Hashem'* — Hashem *commanded* Shabbos-eating, unlike weekday eating. ***Ki achilas Shabbos na'aseh kedushah v-Elokus gamur, b-lo ta'aroves sigim klal*** — *Shabbos-eating becomes pure kedushah and complete Elokus, without any admixture of dross*. **Functional consequence — Shabbos-eating performs the work of a fast**: ***v-yachol li-pa'el b-achilas Shabbos, mah she-po'el b-ta'anis, heinu l-hapil oyvav l-fanav, bi-zchus oneg Shabbos, kmo she-po'el b-tzom*** — *one can accomplish via Shabbos-eating what one usually accomplishes by fasting — felling one's enemies before him, through the merit of oneg Shabbos, just as by a tzom*. **Name-derivation**: ***v-al shem zeh nikra Shabbos, ki b-segulaso 'l-hashbis oyev u-mis'nakem'*** (**Tehillim 8:3** — *'to silence the enemy and avenger'*) — *Shabbos* itself is named from the root ***ש-ב-ת*** of ***l-hashbis*** (to silence) — the very segulah of Shabbos is to silence the enemy. Intermediate: **Ois ה** — Oneg Shabbos = **achilah bi-kdushah**. Weekday: sitra achra shares; Shabbos: no portion. **Shem 16:25** 'ichluhu ha-yom... Shabbos la-Hashem'. Shabbos-eating = pure Elokus (no sigim). Equivalent of tzom for felling oyvim. Name: Shabbos=l-hashbis oyev (**Teh 8:3**).

Beginner: **Ois ו — *Tzom subdues the kaveid (liver) under the moach (brain); Esav-Edom-admoni is the kaveid-mekatreg; the tzom-acronym v-chatosi mi-panav tzarav***. ***Ki al yedei ha-tzom, oyvav noflim l-fanav*** — *via tzom, his enemies fall before him*. **The ka'as-mechanism**: ***al yedei ka'as ha-ba mi-kaveid, bechinas 'kaveid ko'es'*** (**Berachos 61b** — *'the liver angers'* — per the gemara's anatomical list of where each faculty resides), ***nis'orer ha-mekatreg ha-gadol she-hu Esav, 'hu Edom'*** (**Bereshis 36:1**) — *the *great mekatreg* is aroused — namely Esav, *who is Edom***. **Esav's grip is in the kaveid** (Zohar Pinchas 234a; Tikkun 21, 59a on the *admoni* — *'he is admoni (ruddy)'* **Bereshis 25:25** — full of dam/blood; cf. Bechoros 55a on *'every vessel of blood leads to the kaveid'*). From the upper-mekatreg of Esav, ***lower mekatregim and tzarim extend downward onto the angry person***, ruling over him without fear — because via ka'as, *he appears like a beheimah to them* (**Tehillim 49:13**: ***'nimshal ka-b'heimos nidmu'*** — *'he is likened to the cattle, he becomes dumb'*). **The tzelem-mechanism**: ***ikar ha-mora she-misyar'in min ha-adam, bechinas 'u-mora'achem v-chitchem'*** (**Bereshis 9:2**), ***eino ela al yedei ha-tzelem Elokim she-bi-pnei ha-adam*** — *the only reason animals fear man is the *tzelem Elokim* in his face*. ***V-al yedei ha-tzelem, ha-adam hu adam; u-k-she-sar tzelem, azai yotze mi-geder adam l-geder b-heimah, v-az sar moro*** (Shabbos 151b on ***'sar tzilam'*** — *'their shadow is removed'*). ***V-ikar ha-tzelem ha-me'ir bi-pnei ha-adam, hi chochmas ha-Bo'rei she-nasan la-adam yisron al ha-b-heimah*** (**Koheles 8:1** ***'chochmas adam ta'ir panav'*** — *'a man's wisdom illumines his face'*). **Ka'as destroys chochmah**: ***'im chacham hu, chochmaso mis'talekes'*** (Pesachim 66b — anger uproots the wisdom of the wise). ***Az tzilo sar, u-fanav noflim*** (**Bereshis 4:6** — Kayin — ***'lamah charah lecha v-lamah naflu fanecha'*** — *'why has your face fallen?'* because anger drained his tzelem). With no tzelem, enemies no longer fear him and they press him. **The tzom-repair**: via tzom, the kaveid is subdued before the moach. ***Ki b-yom she-ha-adam ochel, az ha-kaveid nizon t-chilah, v-achar kach hu shole'ach la-moach*** — *on an eating-day, the *kaveid is nourished first*, then sends to the moach* — so the *gedulah v-memshalah is to the kaveid*. ***U-k-she-mis'aneh, azai nizon ha-moach t-chilah, v-ha-moach shole'ach mazon achar kach la-kaveid*** (Sha'ar Tikkunei Onos to the Arizal) — *on a tzom-day, the *moach is nourished first*, then sends to the kaveid* — so the *gedulah goes to the moach*. ***Nimtza b-yom ha-tzom, nichna ha-kaveid li-fnei ha-moach*** — *on tzom-day, the kaveid is subdued under the moach*. This repairs the initial damage (ka'as robbed chochmah=moach). With moach restored, tzelem returns to panim, enemies fear again, and **the kaveid (= rosh mekatregim) being subdued → all enemies attached to the kaveid are simultaneously subdued**. **Tzom-acronym**: ***ososios צום notarikon 'v-chatosi mi-panav tzarav'*** (**Tehillim 89:24** — *'and I shall crush his adversaries from before him'*). **Parse**: **צ** from ***tzarav*** (adversaries), **ו** from ***v-chatosi*** (I will crush), **ם** from ***mi-panav*** (from his face) — or in the Rebbe's ordering, צ-ו-ם as *tzom* = *via-tzom*, *kaveid subdued, moach-chochmah repaired, tzelem shines on face, and precisely *mi-panav tzarav* — *from his face, his adversaries crumble*. ***Mi-panav dayka*** — *specifically 'from his face,' because the face is the mechanism of mora, as above*. Intermediate: **Ois ו** — **Tzom → oyvav noflim**. Ka'as from **kaveid** (**Ber 61b** 'kaveid ko'es'); arouses Esav=Edom (**Ber 36:1**; admoni **Ber 25:25**; kaveid full of dam Bechor 55a; Zohar Pin 234a; Tik 21 59a). Ka'as → kicks out chochmah=moach (**Pes 66b**) → tzelem gone (**Shab 151b** 'sar tzilam') → seen as beheimah (**Teh 49:13**) → enemies lose fear (**Ber 9:2**; **Koh 8:1** 'chochmas adam ta'ir panav'; **Ber 4:6** Kayin 'naflu panecha'). **Tzom-mechanism**: eating-day kaveid first→ moach; tzom-day moach first→ kaveid (Sha'ar Tikkunei Onos-Arizal). **Tzom=צום notarikon**: 'v-chatosi mi-panav tzarav' (**Teh 89:24**) — panav dayka.

Beginner: ***Aval k-she-zocheh li-bechinas oneg Shabbos ka-nal, az ein tzarich l-tzom*** (Zohar Idra Zuta 288b) — *but when one merits the aspect of oneg Shabbos, one does not need to fast*. ***Ki po'el b-achilaso mah she-pa'al al yedei ha-tzom, heinu l-hashbis oyev*** — *his eating accomplishes what fasting did — silencing the enemy*. **Why?** — ***Ki achilas Shabbos, kodesh hi, 'v-chol zar lo yochal kodesh'*** (**Vayikra 22:10** — *'no stranger shall eat of the holy'* — said of kodesh-consumption, applied here to Shabbos-eating). The *zar* (= sitra achra = kaveid/Esav) cannot partake at all. ***V-az nichna ha-kaveid, v-az nis'batel kocho, bechinas 'v-chol sholtanei rogzin... kulhu arkin v-is-abru'*** (Zohar Terumah 135b — *'all the rulers of wrath — they all flee and pass away'*). ***V-az v-kula ahavah, bechinas 'ahavah b-ta'anugim'*** (**Shir Ha-Shirim 7:7** — *'love amid delights'*). ***V-chol zeh me-oneg Shabbos ha-nal*** — *all this flows from oneg Shabbos*. Intermediate: **Seg 12** — Oneg Shabbos replaces tzom (Idra Zuta 288b). Shabbos-eating=kodesh (**Vay 22:10** 'v-chol zar lo yochal kodesh'); kaveid subdued; 'sholtanei rogzin arkin' (Zohar Teruma 135b); 'ahavah b-ta'anugim' (**Shir 7:7**).

Beginner: **Marginal-addendum (corresponding to *tzom* of seg 11)** — ***v-nisgadal ha-moach ha-chochmah u-me'ir b-fanav, bechinas 'v-anpo'i n-hirin bi-nhiru ila'ah'*** — *'the moach (= chochmah) grows great and illuminates his face, in the aspect of 'and his countenance shines with the upper shine'* (Zohar Pinchas 234a-b; the language of nehirin-ila'ah is a standard Zoharic idiom for the super-luminous face-radiance of the tzaddik whose moach is fully restored by tzom or Shabbos-achilah). This is the positive-side of seg 11's mechanism: not just *negation* of enemies, but *illumination of the tzaddik's face* with nehiru-ila'ah. Intermediate: **Marginal addendum (belongs with seg 11)** — moach=chochmah grows; face illumines 'v-anpo'i n-hirin bi-nhiru ila'ah' (Zohar Pin 234).

Beginner: **Ois ז — *For abundant shalom, add tzedakah; shemesh = shalom via tzedakah-la-aniyim***. ***V-da, she-l-vatel u-l-hachni'a ha-oyvim, dai ha-tzom o achilas Shabbos l-vado*** — *know: to nullify and subdue the enemies, tzom *or* Shabbos-eating alone suffices*. ***Aval l-rov ha-shalom, tzarich gam l-harbos b-tzedakah*** — *but for *abundant shalom*, one must also increase tzedakah*. **Anchor — Avos 2:8**: ***'marbeh tzedakah, marbeh shalom'*** — *'one who increases tzedakah increases shalom.'* **Supporting sugyos**: ***'agra d-ta'anisa tzidkesa'*** (Berachos 6b — *'the reward of a fast is tzedakah'* — the proper completion of any fast is giving tzedakah from the food-money saved). ***'Shemesh b-Shabbos tzedakah la-aniyim'*** (Taanis 8b — *'sunshine on Shabbos is tzedakah for the aniyim'* — the poor derive physical relief from warmth). **The shemesh = shalom decoding**: ***shemesh, zeh bechinas shalom*** — *the sun = shalom* — via Mekhilta + Sifri Parashas Tetzei + Yerushalmi Kesubos ch. 4 on ***'v-zar'cha alav ha-shemesh'*** (Shemos 22:2) that ***'mah shemesh shalom l-chol ba'ei olam'*** — *'just as the sun is shalom to all who come into the world'*. **Synthesis**: *shemesh = shalom via tzedakah la-aniyim*. Therefore: for the stage of *abundant shalom* (not just enemy-subdual) — tzedakah is indispensable alongside tzom/oneg-Shabbos. Intermediate: **Ois ז** — For **rov shalom**: add tzedakah. **Avos 2:8** 'marbeh tzedakah, marbeh shalom'; **Ber 6b** 'agra d-ta'anisa tzidkesa'; **Taan 8b** 'shemesh b-Shabbos tzedakah la-aniyim'. Shemesh=shalom (Mekhilta/Sifri Tetzei; Yerush Kesub 4 on **Shem 22:2** 'v-zar'cha alav ha-shemesh'; 'mah shemesh shalom l-chol ba'ei olam').

Beginner: **Ois ח — *Shalom-of-tzom (no peh) vs shalom-of-Shabbos (has peh); mashehu = ma'aseh-tzedakah-shalom; chametz/matzah = cheis/hei***. ***V-da, she-yesh chiluk bein ha-shalom shel ha-ta'anis shel chol, u-vein ha-shalom shel oneg Shabbos*** — *there is a difference between weekday-fast-shalom and Shabbos-oneg-shalom*. **Tzom-shalom has no dibbur**: ***'v-lo yachlu dabro l-shalom'*** (**Bereshis 37:4** — of Yosef's brothers who *could not speak* to him b-shalom — the shalom of *non-speech*, mere cessation of hostilities). **Shabbos-oneg-shalom completes dibbur**: ***'l-ma'an achai v-re'ai adabrah na shalom bach'*** (**Tehillim 122:8** — *'for my brothers and friends I will *speak* shalom of thee'* — active peace-speech). ***'V-daber davar'*** (**Yeshayahu 58:13** — *'and speaking a word'* — said of Shabbos — the ban on weekday-speech *implies* Shabbos-speech is a higher category). ***Ki ha-peh nishlam b-ohr gadol bi-sh'as achilas Shabbos*** — *the mouth is completed with great light at the hour of Shabbos-eating*. **The chazal — R' Moshe ha-Bavli / Shlah on Pesachim**: ***'ein bein chametz l-matzah ela mashehu'*** — *'there is nothing between chametz and matzah except a tiny amount'* (from Ta'amei Mitzvos of R' Moshe ha-Bavli, brought by the Shlah). **Decoded**: ***chametz*** = weekday-tzom (repair-via-anger-suppression; **Yeshayahu 63:1** ***'mi zeh ba me-Edom, chamutz begadim'*** — the connection chametz-Edom-kaveid; ***Edom = kaveid*** as seg 11; ***chametz = its subdual via ta'anis = non-eating***; **Shemos 12:20** ***'kol machmetzes lo socheilu'*** — *'all chametz ye shall not eat'* — the ***lo socheilu*** = tzom). ***Matzah*** = oneg Shabbos eating (**Yeshayahu 66:11** ***'l-ma'an timotzu v-his'anagtem'*** — *'that you may *suck* and be delighted'* — matzah from the *motz-* root of suckling and delight). **Mashehu acronym** = מ**ש**הו נוטריקון ***'v-hayah ma'aseh ha-tzedakah shalom'*** (**Yeshayahu 32:17** — *'the work of tzedakah shall be shalom'*) — **מ** from *ma'aseh*, **ש** from *shalom*, ***hu*** from *ha-tzedakah* (or multiple parsings). The meaning: the *tiny difference* between chametz and matzah, between tzom-shalom and Shabbos-shalom, **is precisely the *ma'aseh tzedakah* that produces *full shalom with speech*.** **Chiluk-cheis/hei — superiority of *m-daber* over *chai***: *tzom-shalom* has no peh = the level of *chai* (living but non-speaking — like beasts, which live but lack *ko'ach ha-dibburi*); *Shabbos-shalom* has peh = the level of *m-daber* (the Aristotelian-Rambam hierarchy *domeim/tzome'ach/chai/m-daber* — man's essential superiority). **Chametz = ח**: *ha-cheis* = shalom-without-peh = ***'v-chayas ha-sadeh hash-lemah lach'*** (Iyov 5:23 — *'the beasts of the field shall be at peace with you'* — a chai-level shalom). **Matzah = ה**: *ha-hei* = the *chamesh motza'os ha-peh* (the five points of articulation of the mouth — the consonantal system itself) = *ko'ach ha-dibburi*. **Confirming verses**: ***'hei lachem zera'*** (Bereshis 47:23 — *'here is seed for you'*); ***'zir'u lachem li-tzedakah'*** (Hoshea 10:12); ***'ma'aseh ha-tzedakah shalom'*** (Yesh 32:17). **Proverbs 18:18**: ***'medanim yashbis ha-goral, u-vein atzumim yafrid'*** — *'the *goral* (lot) silences contentions, and separates between the mighty.'* ***Goral = oneg Shabbos*** — per ***'v-samta v-s'ei'amad l-gor'alcha l-keitz ha-yamin'*** (Daniel 12:13 — *'you will rest and arise to your lot at the end of days'* — when ***'kulo Shabbos'***). ***'V-tanuach'*** = Shabbos (**Shemos 20:11** ***'va-yanach ba-yom ha-shevi'i'***). **The letter-separation chidush**: ***'u-vein atzumim yafrid' — bein ha-his'atzmus v-his'chabrus kneh ha-cheis l-gag ha-cheis, hu mafrid, v-na'aseh hei me-cheis*** — *between the attachment of the kaneh (vertical stem) of the ח to the gag (roof) of the ח, he separates, and from ח, ה is made* — the *ח* has a closed top where the *kaneh* meets the *gag*; the *ה* has that joint *separated*, leaving a *gap* through which the *peh* can emerge. This is the *mashehu* — the separation of ח into ה, the conversion of tzom-shalom (no peh) into Shabbos-shalom (has peh), accomplished by *ma'aseh ha-tzedakah*. Intermediate: **Ois ח** — Shalom chiluk: **tzom-shalom=no peh** (**Ber 37:4** 'lo yachlu dabro l-shalom') vs **Shabbos-shalom=full peh** (**Teh 122:8** 'adabrah na shalom'; **Yesh 58:13** 'v-daber davar'). Peh nishlam at Shabbos-achilah. **Chametz-matzah**: 'ein bein chametz l-matzah ela mashehu' (R' Moshe Bavli; Shlah). Chametz=tzom=Edom=kaveid (**Yesh 63:1** 'chamutz begadim'; **Shem 12:20** 'lo socheilu'); Matzah=oneg Shabbos (**Yesh 66:11** 'timotzu v-his'anagtem'). **Mashehu notarikon**: 'ma'aseh ha-tzedakah shalom' (**Yesh 32:17**). **Cheis/hei superiority**: m-daber over chai; chametz=ח=chai-level shalom (**Iyov 5:23** 'chayas hasadeh hashlemah'); matzah=ה=chamesh motza'os ha-peh. **Prov 18:18** 'goral' (=Shabbos; **Dan 12:13** 'gor'alcha l-keitz ha-yamin'); 'u-vein atzumim yafrid' = separating ח's kaneh-gag → ה.

Beginner: **The peirush of the Sanhedrin-98a mishnah — the three falls of sha'ar Aram***. ***V-zehu she-sha'alu es R' Yosei ben Kisma, eimasai Ben David ba. V-heshiv lahem: k-she-yipol zeh ha-sha'ar v-chu'*** — *and this is the exchange — the core point being that *it falls three times and they have no time to rebuild it before Ben David comes*. **Sha'ar Aram = sha'ar d-sitra achra**: ***ki sha'ar Aram, zeh bechinas sha'ar d-sitra achra*** — *the gate of Aram is the gate of the Other Side*. ***U-kshe-yipol nefilah achar nefilah, al yedei bechinos she-heveisi ka-nal*** — *when it falls, fall after fall, via the aspects I presented above* — *then Ben David comes and builds sha'arei ha-kedushah*. **First fall — emunas chachamim**: ***heinu, k-she-ein emunas chachamim, v-ein shome'a lahem, bechinas 'v-la-mochiach ba-sha'ar yik'shun'*** (**Yeshayahu 29:21** — *'they ensnare the reprover in the gate'*) — **this aspect brings illness unto death (seg 5)**: ***'va-yagi'u ad sha'arei maves'*** (**Tehillim 107:18**). **But when emunah returns**, sha'arei-kedushah open: ***'pischu sh'arim... shomer emunim'*** (**Yeshayahu 26:2** — *'open the gates... the keeper of faithfulnesses'*). **The principle 'kshe-zeh kam, zeh nofel'** (Rashi on *Toldos* Bereshis 25:23 — ***'u-l'om mi-l'om ye'ematz'*** — *'one nation shall prevail over the other'* — the see-saw logic that when Yisrael rises, Esav falls and vice-versa). ***V-az nofel sha'ar Aram pa'am achas*** — *then the sha'ar of Aram falls the first time* (corresponding to Oisos א-ב: chizuk emunas chachamim via neder). **Second fall — ohros avos (Ois ג)**: ***v-ha-kamas ha-emunah hi al yedei neder, v-az nahir bi-nhiru d-avahan ka-nal*** — *and the raising of emunah is via neder, and then he shines with the nehiru of the avos*. ***V-az nivneh pa'am shniyah sha'ar d-kedushah*** — *then the sha'ar-d-kedushah is built a second time* — **Tehillim 24:7**: ***'s'u she'arim rashechem, v-hinas'u pis'chei olam'*** — *'lift up your gates, O heads, and be raised, eternal portals'* — ***ki ha-avos hen ha-rashim*** (*the avos are the rashim*; Zohar Pinchas 253b; cf. **Shemos 6:14** ***'eleh rashei beis-avosam'*** — *'these are the heads of their fathers' houses'* in the counting of Levi's family). ***'V-kshe-zeh kam zeh nofel' — zeh bechinas nefilas pa'am shniyah shel sha'ar Aram*** — *the second fall of sha'ar Aram*. **Third fall — oneg Shabbos + shalom + tzedakah (Oisos ד-ח)**: ***v-al yedei he'aros ha-avos, zocheh l-Shabbos, l-hashbis oyev, v-zocheh l-shalom ka-nal. V-az nivneh pa'am shlishis sha'ar d-kedushah, bechinas 'v-mishpat shalom shiftu bi-sha'areichem'*** (**Zecharyah 8:16** — *'judge truth and shalom-judgment in your gates'* — the sha'ar becomes the seat of shalom-judgment). ***U-v-bechinas tzedakah: 'al t-dakei ani ba-sha'ar'*** (**Mishlei 22:22** — *'do not crush the pauper in the gate'* — the mitzvah of not oppressing the poor *at the gate*, tied to tzedakah). ***U-machni'im ha-sonim ha-yonkim mi-sha'ar Aram, bechinas 'yasichu bi yoshvei sha'ar'*** (**Tehillim 69:13**). ***Ki nichna kaveid ko'es, she-hi Esav Edom ka-nal, she-hu ka-aderes se'ar*** (**Bereshis 25:25** — *'like a hairy mantle'* — Esav's physical hairiness = *se'ar* = which the Rebbe puns with *sha'ar* — the *sha'ar of Aram* is itself the *se'ar* of Esav, and the gate's fall = the *aderes-sha'ar* of Esav's body falling). ***V-zehu nefilas pa'am shlishis sha'ar shel Aram*** — *this is the third fall, after which Ben David comes (no rebuild)*. **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 ends at this point. Intermediate: **Peirush San 98a** — sha'ar Aram=**sha'ar d-sitra achra**. 3 falls: (1) **emunas chachamim via neder** (Oisos א-ב) — **Yesh 29:21** 'la-mochiach ba-sha'ar yik'shun'; **Teh 107:18** 'sha'arei maves'; healing via **Yesh 26:2** 'pischu sh'arim... shomer emunim'. (2) **Ohros avos** (Ois ג) — **Teh 24:7** 's'u she'arim rashechem' (avos=rashim; Zohar Pin 253b; **Shem 6:14** 'rashei beis-avosam'). (3) **Oneg Shabbos + shalom + tzedakah** (Oisos ד-ח) — **Zech 8:16** 'mishpat shalom... bi-sha'areichem'; **Mish 22:22** 'al t-dakei ani ba-sha'ar'; kaveid=Esav=aderes se'ar (**Ber 25:25** punning sha'ar/se'ar); **Teh 69:13** 'yoshvei sha'ar'. **Closing inclusio**: 'ad kan leshon Rabbeinu z"l'.

Beginner: **Reb Nosson's editorial note — Rabbeinu's intentional erasures in his own-hand drafts***. (*'Shayach l-eil, achar teivas al yedei bechinos she-heveisi'* — *'belongs above, after the words by means of aspects I have presented'*.) **R"N's statement**: ***'b-kan dilleg Rabbeinu, zichrono livracha, kamah teivos she-hayu ksuvim bi-l'shono sham, b-ksivaso ha-kedoshah'*** — *'here Rabbeinu skipped several words that were written in his own language there, in his holy writing.'* ***'U-k-she-nasan li l-ha'atik Torah zos, machak b-chavanah kamah v-kamah teivos mi-kesivas yado ha-kodesh, kedei she-lo a'tikem'*** — *'when he gave me this Torah to copy, he *erased intentionally* many words from his holy-hand writing, so that I would not copy them.'* ***'V-ra'isi she-hayah lo b-zeh kavanah shleimah'*** — *'I saw that he had in this a complete intention.'* **The pattern — not just this Torah**: ***'v-chein hayah darko kamah pa'amim, b-kamah Toros, she-hayah m-dakdek m-od k-she-nasan Toraso l-ha'atikah, l-machok sham kamah v-kamah teivos she-hayu muchrachim l-a-inyan m-od, v-dilleg b-emtza'*** — *'this was his way many times, in many Toros — he was very precise when handing over his Torah for copying, erasing many and many words that were highly necessary to the matter, skipping in the middle — because he did not want these words revealed.'* ***'V-ha-me'ayen heitev b-elu ha-m'komos, yuchal l-havin she-chaser sham b-emtza ha-inyan'*** — *'one who examines carefully at these places can understand there is something missing in the middle of the matter.'* **The specific tell in Torah 57**: ***'v-gam b-Torah ha-zos y-cholin lir'os k-tzas, ki kasav "u-k-she-yipol v-chu', al yedei bechinos she-heveisi" — v-ein zeh derech l'shono'*** — *'also in this Torah one can see this a little — for he wrote 'and when it falls etc., via the aspects that I presented' — and this is not his usual style'* (the abrupt hand-off to 'aspects I presented' instead of detailing them). ***'Ach kol zeh hayah etzlo kasuv hadar m-vo'ar heitev. Ach b-chavanah m-duyekes dilleg b-emtza'*** — *'but all this was with him written beautifully and explained well — he intentionally and precisely skipped in the middle.'* ***'Ki kol d'varav ha-kedoshim hayu b-peles u-mishkal gadol, mah l-galos u-mah she-lo l-galos'*** — *'for all his holy words were measured with great balance — what to reveal and what not to reveal.'* ***'V-afilu teivah achas y-serah, hayah m-dakdek aleha she-lo l'daber o she-lo l-ha'atik'*** — *'even one extra word, he was precise not to speak or not to copy it, according to what he knew via his immense hasaga, that this should not be revealed.'* **Cross-references**: ***ayein b-samuch b-siman 58 os 9*** — *'see nearby in siman 58 ois 9'* where ***ha-gedulah shel ha-kesherei ha-dor hi bechinas kli el ha-hischadshus ha-Torah bi-bechinas* ואלו *v-chu'*** (the tell-tale asterisk + abrupt 'and these' indicates an erasure spot). ***'V-sham nikar ha-chisaron la-einayim'*** — *'and there the gap is visible to the eyes.'* Also T58's earlier sections and T59 ois 6 (after *'v-zeh peirush: bayis v-hon v-chu' she-ha-avos hayu m-gayirim geirim v-chu''*) also had erasures. ***'V-ha-devarim atikim'*** — *'these are old/deep matters.'* Intermediate: **R"N's editorial note** on Rabbeinu's intentional erasures. Rabbeinu handed over Torah 57 with multiple words erased from his own-hand writing — **kavanah shleimah**. Pattern across many Toros: peles-u-mishkal of what to reveal. Tell-tell signs: abrupt style-breaks like 'al yedei bechinos she-heveisi' (seg 16 start) are erasure-markers. Cross-references: **T58 ois 9** 'kesherei ha-dor... bechinas kli... ואלו' (asterisk=erasure); **T59 ois 6** after 'bayis v-hon... avos m-gayirim geirim'. 'Ha-devarim atikim.'

Beginner: **Shayach to Oisos א-ב — *Refuah as harkavah (chemical composition); Torah as harkavah-refuah for all***. ***Shayach l-os א v-ב: 'Ha-m-vazeh talmid chacham ein lo refuah l-makaso'*** (**Shabbos 119b** — *'one who denigrates a talmid chacham has no refuah for his wound'*). **The chemistry-mashal**: ***ki kol ha-refuos hem harkavos*** — *all refuos are *harkavos* (compound formulations)*. ***De-heinu she-lok'chim sam ploni v-esev ploni b-midah u-v-mishkal kach v-chach, v-chein esev acher she-mishkalo kach v-chach, v-chein shokelim mi-kamah minim, v-chol esev v-esev yesh lo koach acher, u-m-arvin elu ha-minim b-yachad, v-osim me-hem harkavah*** — *the doctors take drug X and herb Y in such-and-such measure and weight, and another herb whose weight is such-and-such, weighing from several species — each herb has its own specific koach — mixing these species together, producing a harkavah*. ***V-zos ha-harkavah, yesh lah koach l-rapei es ha-cholaas*** — *this *harkavah* has the power to heal the illness*. **The chidush — the harkavah itself is what heals**: ***nimtza she-ikar koach ha-refuah al yedei ha-harkavah, she-na'aseh lah koach acher chadash al yedei ha-koach she-kiblah mi-kol elu ha-asavim she-nis'arvu*** — *the *primary* healing-power is the *new synergistic koach* produced by the harkavah — not merely the sum of individual herb-powers*. ***U-v-zeh ha-koach shel ha-harkavah dayka m-rapin ha-cholaas*** — *precisely the compound's new-koach is what heals*. ***V-al ken tzarich rofei mumcheh she-yodea la'asos ha-harkavah*** — *therefore an *expert* doctor is needed who knows how to compose*. ***Aval mi she-eino mumcheh, af im yikach ha-asavim she-yesh lahem koach l-rapos, im kol zeh lo yif'al klal, ki ein yodea eich l-harkivam*** — *the unqualified who takes healing-herbs but does not know to compound them will achieve nothing*. Intermediate: **Shayach to Oisos א-ב** — **Shab 119b** 'mevazeh t"ch ein refuah l-makaso'. Refuah=**harkavah** (compound); each herb has unique koach; mixing produces a new synergistic koach = the actual healing-power. Only expert (mumcheh) can compose; unqualified doctor with right herbs but no harkavah-knowledge achieves nothing.

Beginner: **Continuation — *Torah as the master-harkavah, accessible only via chachmei ha-dor; the 40-yakenu → 39-malkos paradigm***. ***Kmo chein ha-Torah she-hi refuah l-chol davar, kmo she-kasuv: 'u-l-chol b-saro marpei'*** (**Mishlei 4:22**). ***Ein mi she-yodea osah, ki im chachmei ha-dor*** — *no one knows Torah except the chachmei ha-dor*, ***ki nim-serah lahem l-dorshah bi-shlosh esrei midos she-ha-Torah nidreshes bahen*** — *for it was given over to them to derive by the 13 middos*. ***Aval me-ha-Torah b-atzmah iy efshar leida davar, ki im al pi chachmei ha-dor she-hem m-farshim osah*** — *from the Torah itself (without the chachamim's hermeneutic) it is impossible to know *anything* — only via the chachmei ha-dor who interpret*. ***Ki ha-Torah aniyah bi-mkomah v-ashirah b-makom acher*** (Yerushalmi Rosh Hashanah ch. *Ra'uhu Beis Din*; cf. Chagigah 9b for the inverse phrasing). ***V-ha-chachamim m-laktin u-m-arvin u-markivin es ha-Torah v-dorshin osah mi-makom l-makom bi-shlosh esrei midos*** — *the chachamim *gather, mix, and compose* the Torah, deriving from place to place via the 13 middos*. ***V-hem gor'in u-mosifin v-dorshin*** (Bava Basra 111b — *'they subtract and add and derive'*) — *even though Torah reads one way, they subtract a letter or word, add in another place, and derive accordingly*. **The kavod-pegam consequence**: ***al ken kshe-pogem bi-chvod talmid chacham, ein refuah l-makaso*** — *damaging the kavod of a talmid chacham leaves the wound incurable*, because the entire refuah-system runs through the talmidei chachamim as the unique *harkavah-experts of Torah-refuah*. **The paradigmatic case — 40 yakenu → 39 malkos (Makkos 22a)**: ***kgon she-anu ro'im she-m-forash ba-Torah 'arba'im yakenu'*** (**Devarim 25:3** — *'forty he shall strike him'*) ***v-hem amru: 'shloshim v-teisha malkos dayka'*** — *'they said: specifically 39 malkos'* — because per their derashos and midos they know that precisely 39 (not 40) are required. **The imperative — throw away one's own reasoning**: ***al ken tzarich l-ha'amin ba-chachamim, u-l-hashlich sichlo v-da'to, rak l-smoch aleihem, ki lahem nim-serah ha-Torah l-dorshah*** — *one must believe in the chachamim, discard one's own seichel and da'as, rely on them — for to them the Torah was given to be expounded*. **This is the final positive formulation of Ois א-ב's whole drasha**: *emunas chachamim is not intellectual assent but active throwing-away of one's own reasoning in favor of the chachamim's compound-derivations*, which alone open the Torah's refuah-shefa through the malachim's restored yadayim. Intermediate: **Cont'd** — Torah=**master-harkavah-refuah** (**Mishlei 4:22** 'u-l-chol b-saro marpei'), accessible only via chachmei ha-dor (13 middos). Torah aniyah bi-mkomah, ashirah b-makom acher (Yerush RH; Chag 9b). **Chachamim m-laktin-m-arvin-markivin** (**B"B 111b** 'gor'in u-mosifin'). Pegam kavod t"ch → no refuah. **Paradigm**: **Dev 25:3** '40 yakenu' → **39 malkos** (**Makk 22a**) per chachamim's derash. Must discard own seichel, rely on chachamim.