Running Commentary on Torah 58 — Be'er, Anan, Man (Moshe)

Beginner: **Editorial header**: *'In the language of our Rebbe, of blessed memory.'* This Torah is recorded in Rabbeinu's own words. The whole drasha unfolds *Zohar Bereshis 32b*'s cryptic five-clause formula '***tlas nafkin mi-chad'*** as a meditation on the *be'er, anan, man* triple gift Yisrael received in the midbar — all in the merit of *Moshe*, who himself contains the *kelal of the three Avos* — and on the *Shabbos / lechem mishneh / teshuvah me-ahavah* mechanism that flows from it. Intermediate: **Header**: 'Leshon Rabbeinu z"l.' Recorded in Rabbeinu's own words. Built on Zohar Ber 32b 'tlas nafkin mi-chad' as decoded against be'er/anan/man → kelal Avos in Moshe → Shabbos / lechem mishneh / teshuvah me-ahavah cycle.

Beginner: **Frame — *Zohar Bereshis 32b*'s five-clause formula**: ***'tlas nafkin mi-chad. Chad b'tlas kayma. Chad al bein trein. Trein yankin l'chad. Chad yanik l'kamah s'trin.'*** *'Three emerge from one. One stands in three. One is upon (the matter) between two. Two nurse to one. One nurses to many sides.'* The cryptic Zoharic statement is the cosmic-numerology framework for the entire Torah; each of the five clauses will decode against the Moshe-Avos / be'er-anan-man / Amalek-battle / lechem-mishneh / Shabbos-mashpia-l'sha'ar-olamos sequence as Rabbeinu unfolds them in Oisos א-ד. Intermediate: **Zohar Ber 32b** (5-clause formula): (i) ***tlas nafkin mi-chad*** (3 emerge from 1); (ii) ***chad b'tlas kayma*** (1 stands in 3); (iii) ***chad al bein trein*** (1 on between-2); (iv) ***trein yankin l'chad*** (2 nurse to 1); (v) ***chad yanik l'kamah s'trin*** (1 nurses to many sides). Each clause = next Ois.

Beginner: **Ois א — *'Tlas nafkin mi-chad': Be'er, Anan, Man — all returned in Moshe's merit***. ***Heinu, ki be'er v'anan u-man, kulam chazru bi-zechus Moshe*** — *meaning: the *be'er* (the well of Miriam, the moving well that traveled with Yisrael), the *anan* (the cloud of glory, the *ananei kavod* that surrounded the camp), and the *man* (the manna) — all returned via Moshe's merit*. **Source-Chazal — Ta'anis 9a**: ***'va-achchid sheloshes ha-ro'im b'yerach echad'*** (Zecharyah 11:8 — 'and I cut off the *three shepherds* in *one month*'). The gemara asks: did three shepherds (= Moshe, Aharon, Miriam) really die in *one month*? Each died in a different month! ***V'tirtzu*** — *and the gemara resolved*: ***ki b'his'talkusam shel Aharon u-Miriam, nis'talku anan u-be'er, v'chazru bi-zechus Moshe*** — *for upon the deaths of Aharon and Miriam, the cloud and the well departed, but they returned in the merit of Moshe* (the famous gemara: when Miriam died the *be'er* ceased and returned for Moshe; when Aharon died the *ananei kavod* ceased and returned for Moshe). ***U-kshe-nis'talek Moshe b'yerach Adar, azai nis'talku be'er v'anan u-man, va-havi k'ilu meisu kol ha-shalosh b'yerach echad*** — *and when Moshe departed in (the month of) Adar (per the chazal that Moshe died on 7 Adar), then *all three (be'er + anan + man) departed at once*, and it was *as if all three (the three shepherds) died in one month*. The 'one month' of the navi was the month of Moshe's *single* death, in which all three of his merits (= the three shepherds, identified with the three gifts that depended on him) ceased simultaneously. ***V'zehu 'tlas nafkin mi-chad'*** — *and this is 'three emerge from one'*: ***heinu, be'er v'anan u-man, hayu bish'vil chad, bish'vil Moshe*** — *the three (be'er, anan, man) were *for the sake of one* — *for the sake of Moshe*. The first clause of the Zohar's formula decodes precisely as: three midbar-gifts emerged from one Moshe-merit. Intermediate: **Ois א ('tlas nafkin mi-chad')**: Be'er + anan + man kulam chazru bi-***zechus Moshe***. **Ta'anis 9a**: 'va-achchid sheloshes ha-ro'im b'yerach echad' (Zech 11:8) — Aharon (anan)+Miriam (be'er) died → both returned for Moshe; when Moshe died (Adar), all 3 departed simultaneously, 'as if all 3 died in one month.' **'Tlas nafkin mi-chad' = be'er+anan+man bish'vil Moshe**.

Beginner: **Ois ב — *'Chad b'tlas kayma': Moshe's neshamah is the kelal of the three Avos; he drew the three shefa'os; the future tehiyas ha-meisim***. ***U-Moshe hayah nishmaso kalul mi-shaloshah Avos, v'hayah lo ko'ach l'hamshich eilu ha-shloshah hashpa'os*** — *and Moshe's neshamah was *the kelal* of the three Avos, and he had the power to draw down these three flows*. The three midbar-gifts are not arbitrary — each corresponds to the supernal middah of one Av, and Moshe's *kelal-of-Avos* status is precisely what enabled him to draw all three at once. **Each gift mapped**: ***'Be'er mayim chayim'*** (Bereshis 26:19 — *Yitzchak's well*) ***zeh bechinas Avraham, mei ha-chesed*** — *the *be'er mayim chayim* is the bechina of *Avraham*, the *waters of chesed* (Avraham = chesed; water = the *chasadim* in Lurianic terminology); ***v'Avraham hischil lachpor be'eros*** — *and Avraham *began the digging of wells* (the chazal that Avraham was the original well-digger; Yitzchak inherited and renewed his father's wells). ***'V'anan' zeh bechinas Yitzchak, bechinas 'choshech, anan, va-arafel'*** (Devarim 4:11 — the verse describing the Sinai-cloud as *darkness, cloud, thick darkness*); ***bechinas 'va-tikhena einav me-r'os'*** (Bereshis 27:1 — Yitzchak's eyes dimmed with age, the cloud-over-the-eyes that paradoxically enabled the bracha-transfer to Yaakov). Yitzchak = anan/darkness/gevurah/cloud-over-eyes. ***'U-man' zeh bechinas Yaakov, bechinas 'lir'os b'Yaakov amo'*** (Tehillim 78:71 — the verse pairing Yaakov-pasture with shepherding); ***v-ha-man hayah b'zechus Moshe*** — *and the man itself was in Moshe's merit, since Moshe = kelal of Avos including Yaakov*. **Moshe as kelal-of-Avos**: ***u-Moshe she-hayah kalul me-Avos, ne'emar bo*** (each verse confirming Moshe's union with each gift): ***'va-yeshev Moshe al ha-be'er'*** (Shemos 2:15 — Moshe *sat upon the well* in Midyan, his first prophetic-formative encounter); ***'va-yavo Moshe b'soch he-anan'*** (Shemos 24:18 — Moshe *entered into the cloud* at Har Sinai); ***'va-yomer Moshe aleihem: hu ha-lechem'*** (Shemos 16:15 — Moshe *said to them: it (the man) is the bread* — Rabbeinu reads *'hu' dayka, ka'i al Moshe b'atzmo, she-bi-zechuso achlu ha-man'* — *'hu' specifically refers to Moshe himself; in his merit they ate the man*). The three verses of Moshe's three encounters (well/cloud/man) confirm his kelal-status. **Future tehiyas ha-meisim**: ***v-l'asid bi-sh'as ha-techiyah, yakum Moshe kalul mi-shaloshah Avos k'mi-kodem*** — *and in the future, at the moment of techiyas ha-meisim, Moshe will rise as kelal-of-Avos as before*. Verse-anchors: ***'mah she-hayah, hu she-yih'yeh'*** (Koheles 1:9 — 'what was, will be'); ***'hin'cha shochev im avosecha, va-kam'*** (Devarim 31:16 — 'you are about to lie with your fathers, and *rise*' — read by Chazal as a remez to Moshe's *rising* at techiyah-time, kalul-with-his-Avos). ***V'zeh: 'chad b'tlas kayma'*** — *and this is 'one stands in three'*: *Moshe (one) stands as the kelal of three (Avos)* — the second clause of the Zohar's formula. Intermediate: **Ois ב ('chad b'tlas kayma')**: Moshe = ***kelal 3 Avos***. **Mapping**: be'er=Avraham (mei chesed; Avraham hischil lachpor be'eros, Ber 26:19); anan=Yitzchak ('choshech anan va-arafel' Dev 4:11; 'va-tikhena einav' Ber 27:1); man=Yaakov ('lir'os b'Yaakov amo' Teh 78:71). **Moshe's verses**: 'va-yeshev al ha-be'er' (Shem 2:15); 'va-yavo b'soch he-anan' (Shem 24:18); 'hu ha-lechem' (Shem 16:15 — Moshe). **L'asid**: techiyas Moshe kalul me-Avos (Koh 1:9 'mah she-hayah hu she-yih'yeh'; Dev 31:16 'hin'cha shochev im avosecha va-kam'). **'Chad b'tlas kayma'** = Moshe stands as kelal Avos.

Beginner: **Ois ג — *'Chad al bein trein': With kelal-of-Avos Moshe fights Amalek; Avos = bris; Amalek defiled the bris; Aharon and Chur supported his hands***. ***U-v'ko'ach she-hayah kalul me-Avos, hayah locheim k'neged Amalek*** — *and with the power of being kalul me-Avos, Moshe fought against Amalek* — bechinas ***'cherev nokemes nekem bris'*** (Vayikra 26:25 — the verse threatening the *cherev that avenges the vengeance of the bris*; cf. Zohar Beshalach 66 which reads this verse on Amalek's destruction). ***Ki ha-Avos heim bris***, kemo she-kasuv ***'v'zacharti es brisi Yaakov v'af es brisi Yitzchak v'af es brisi Avraham ezkor'*** (Vayikra 26:42 — 'I will remember My bris of Yaakov, of Yitzchak, of Avraham' — each Av identified with a *bris*). The Avos *are* the bris itself. ***V-Amalek tama brisam, bechinas 'asher kar'cha ba-derech'*** (Devarim 25:18 — the verse describing Amalek's attack: *'asher karcha'* — *who *cooled* you / who *happened upon* you* — read by Chazal as *who *defiled / cooled* the bris*; karcha from *kor* = cold = the cooling-defilement of bris). Amalek's specific avodah of evil is the *cooling and defiling* of the cosmic bris — exactly the inverse of the kelal-Avos-bris that Moshe carries. ***V'zehu: 'chad al bein trein' — zehu milchemes Amalek*** — *and this is 'one upon between two' — this is the war with Amalek*: ***she-ne'emar bo: 'v-Aharon v'Chur tamchu b'yadav, mi-zeh echad u-mi-zeh echad'*** (Shemos 17:12 — 'and Aharon and Chur supported his hands, *one from this side and one from that side'*). The *'mi-zeh echad u-mi-zeh echad'* of the verse — *one from each side, with Moshe in the middle* — is the literal-physical realization of *'chad al bein trein'* (one *upon between* two). The third clause of the Zohar's formula decodes as Moshe's *yad*-position during the milchemes Amalek, supported on both sides by Aharon and Chur. Intermediate: **Ois ג ('chad al bein trein')**: Kelal Avos → ***Moshe locheim Amalek***. 'Cherev nokemes nekem bris' (Vay 26:25; Zohar Beshalach 66) — Avos=bris (Vay 26:42); Amalek tama bris ('asher karcha ba-derech' Dev 25:18 — *karcha* mi-*kor* = cooled). 'Chad al bein trein' = ***Moshe bein Aharon v'Chur*** ('mi-zeh echad u-mi-zeh echad' Shem 17:12).

Beginner: **Ois ד — *'Trein yankin l'chad' & 'chad yanik l'kamah s'trin': Subduing Amalek + tikkun ha-bris yields lechem mishneh; Yosef = bris = mirkeves ha-mishneh; Shabbos receives lechem mishneh = mishneh Torah; Shabbos masphia l'sha'ar olamos***. ***U-v'zeh she-hichni'a klipas Amalek v'tikein ha-bris, zachah l'bechinas 'v'hayah ba-yom ha-shishi v'heichinu es asher yavi'u, v'hayah mishneh al asher yilketu yom yom'*** (Shemos 16:5 — the *lechem mishneh* (double portion) of the man on Friday, prepared for Shabbos). ***V-Yosef she-zachah la-bris, k'siv beih: 'va-yarkev oso b'mirkeves ha-mishneh'*** (Bereshis 41:43 — Pharaoh placing Yosef in the *second chariot*); ***heinu mishneh al asher yilketu yom yom — she-al yedei bris zoche l'shefa kefulah*** — *meaning: the *second-chariot mishneh* of Yosef *is* the *double-portion mishneh* of the man — for via bris one merits *double shefa*. Yosef = bris = double shefa = lechem mishneh. ***V'zeh: 'trein yankin l'chad'*** — *and this is 'two nurse to one'*: ***she-bechinas Shabbos mekabel mi-Yosef lechem mishneh, heinu 'mishneh Torah'*** (Devarim 17:18 — *the king's Torah-scroll mishneh*); bechinas ***'va-eh'yeh sha'ashu'im yom yom'*** (Mishlei 8:30 — the cosmic Torah's daily delight). The *two* (the daily man + the lechem mishneh) *nurse to one* — to Shabbos, who receives the doubled portion. **And the fifth clause**: ***u-bechinas Shabbos mashpia l'sh'ar olamos*** — *and Shabbos in turn pours out into all the other worlds* — bechinas ***'v'haysah Shabbas ha-aretz lachem l'achlah'*** (Vayikra 25:6 — *the Shabbos of the land shall be for you for food* — the seventh-year Shabbos as the cosmic source of food for all creatures). ***V'zeh: 'chad yanik l'kamah s'trin'*** — *and this is 'one nurses to many sides'*: Shabbos (one) nurses to *many sides* (the many worlds, the many creatures, the many days of the next week that draw their *l'vusa u-pisa* (clothing and bread) from Shabbos). The fifth clause of the Zohar's formula seals the cycle: from one Moshe (chad) emerged three midbar-gifts (tlas) and one-stands-in-three (chad b'tlas) and one-on-between-two (chad al bein trein) and two-nurse-to-one (trein yankin l'chad) and one-nurses-to-many (chad yanik l'kamah). The whole 5-clause Zohar is one continuous decode. Intermediate: **Ois ד ('trein yankin l'chad' + 'chad yanik l'kamah s'trin')**: Hachnaas Amalek + tikkun bris → ***lechem mishneh*** (Shem 16:5). **Yosef = bris = mishneh** (Ber 41:43 'va-yarkev oso b'mirkeves ha-mishneh'); via bris → shefa kefulah. **'Trein yankin l'chad'** = Shabbos mekabel mi-Yosef = ***lechem mishneh = mishneh Torah*** (Dev 17:18; Mish 8:30). **'Chad yanik l'kamah s'trin'** = Shabbos masphia l'sh'ar olamos ('v'haysah Shabbas ha-aretz lachem l'achlah' Vay 25:6).

Beginner: **Ois ה — *Via *da'as* come the three (achilah / shesiyah / malbushim); kelal of Avos as chesed-gevurah-tiferes within the chacham; chiddushei d'Oraysa b'Shabbos al chad trein***. ***V'zehu, ki al yedei ha-da'as ba'im tlas ha-na"l, she-hem 'achilah,' 'shesiyah,' u-'malbushim'*** — *for through *da'as* come the three (above-mentioned) — namely, *eating, drinking, and clothing* — *ki bo k'lulim* — *for in da'as they are all included*. The three midbar-gifts (be'er/anan/man) translate at the human level into the three primary needs (food/drink/clothing), and all three flow from da'as-Torah. **Each one decoded**: ***bechinas 'lechu lachmu b'lachmi'*** (Mishlei 9:5 — chochmah's invitation: 'come eat of My bread') ***= bechinas 'achilah,' bechinas man ha-kalul b'da'as ha-Torah*** — *the *eating* = the man = food included within da'as-Torah*. ***Shesiyah kalul b'da'as, bechinas 'hoy kol tzamei lechu la-mayim'*** (Yeshayahu 55:1 — 'all who thirst, come to the waters' — Torah-as-mayim); ***she-hu be'er, bechinas 'v'nozlim mi-toch be'erecha'*** (Mishlei 5:15 — 'and flowing waters from your well' — chochmah-be'er). ***Malbushim, bechinas 'simlah lecha, katzin tih'yeh lanu'*** (Yeshayahu 3:6 — 'you have a *garment*, you shall be our chief' — the verse of social leadership = the cloth-as-leadership); ***bechinas anan, bechinas levush, bechinas 'b'sumi anan l'vusho'*** (Iyov 38:9 — Hashem clothing the sea in *cloud-as-garment* at creation). ***V'zehu: 'tlas nafkin mi-chad'*** — *and this is *'three emerge from one'* — the three (food/drink/clothing) emerge from one (da'as-Torah).* **The kelal of Avos as chesed-gevurah-tiferes within the chacham**: ***v'ikkar kiyumo shel ha-da'as, al yedei ha-Avos, she-hem chesed gevurah tiferes*** — *the essential durability of da'as comes via the Avos = chesed-gevurah-tiferes*. ***'Chesed' heinu bechinas Avraham — heinu she-tzarich l'lameid chochmaso la-acherim, u-l'karvam tachas kanfei ha-Shechinah*** — *Chesed = Avraham = teaching one's chochmah to others and bringing them under the wings of the Shechinah*; bechinas ***'v'soras chesed al lashonah'*** (Mishlei 31:26 — 'and Toras-of-chesed is on her tongue'); v'amru Chazal (Sukkah 49b): ***'zeh ha-lomeid al menas l'lameidah'*** — 'this is one who learns *in order to teach*' — Toras chesed = Torah-with-the-intention-of-transmitting-it; bechinas ***'v'es ha-nefesh asher asu b'Charan'*** (Bereshis 12:5 — Avraham and Sarah's converts). ***'Gevurah' zeh bechinas 'she-makdim yiras chet'o l'chochmaso'*** (Avos 3:9 — 'one whose yiras-chet precedes his chochmah, his chochmah endures'); the gevurah-side's discipline is the *yiras-chet preceding-chochmah* that gives the chesed its containing structure. ***'Tiferes' zehu she-medak'dek eich l'hotzi chochmaso, she-lo yih'yu nivzim*** — *and *Tiferes* is being precise in *how to bring out his chochmah*, so that his words are not contemptible* — bechinas ***'divrei pi chacham, chen'*** (Koheles 10:12 — 'the words of a chacham's mouth bring chein/grace'). The chacham's word must be *m'rumeret* (elegant) to land properly. ***V'zehu: 'chad b'tlas kayma'*** — *and this is 'one (= the chochmah/da'as) stands in three (chesed-gevurah-tiferes within the chacham)*. **Stage 3 — when chochmah is in shleimus, locheim milchemes Hashem**: ***u-kshe-ha-chochmah b-kiyumah u-v'shleimusah, azai hu b'bechinas 'chad al bein trein'*** — *and when the chochmah is in its full kiyum and shleimus, then it is in the bechina of *'chad al bein trein'* — ***she-yachol l'lochem milchamos Hashem, bechinas 'tovah chochmah mi-klei krav'*** (Koheles 9:18 — 'wisdom is better than weapons of war' — the chacham fights with chochmah-as-cherev). ***V-az k-she-machni'a kol ha-tzarim ha-rod'fim achar chalushei ko'ach she-b'Yisrael, u-machnis osam la-avodas Hashem yisbarach, al yedei zeh zoche l'chaddesh chiddushin d'Oraysa b'Shabbos al chad trein, bechinas lechem mishneh, bechinas mishneh Torah, bechinas 'megilah afah'*** (Zechariah 5:2 — 'a *flying scroll'* — the cosmic Torah-scroll that flies); bechinas ***'trein yankin l'chad'*** ka-na"l; bechinas ***'cherev pifios'*** (Tehillim 149:6 — 'a *two-mouthed sword*' — the doubled-cherev that comes via the cherev-nokemes-nekem-bris of Ois ג). ***Al yedei ha-cherev nokemes ka-na"l, zoche l'pi shenayim, bechinas 'lechem mishneh'*** — *via the cherev-nokemes (= subduing Amalek), one merits *pi-shenayim* (a double portion) = lechem mishneh*. The whole inner-mechanism in the chacham — chesed (teaching others) + gevurah (yiras-chet preceding chochmah) + tiferes (refined speech) → milchemes Hashem against tzarim → chiddushei Torah b'Shabbos *al chad trein* → lechem mishneh / mishneh Torah / megilah afah / cherev pifios — is the inner-individual realization of the cosmic 5-clause Zohar formula. Intermediate: **Ois ה**: Via ***da'as*** ba'im 3: ***achilah*** (man, Mish 9:5 'lechu lachmu b'lachmi'); ***shesiyah*** (be'er, Yesh 55:1 'hoy kol tzamei'; Mish 5:15 'v'nozlim mi-toch be'erecha'); ***malbushim*** (anan, Yesh 3:6 'simlah lecha'; Iyov 38:9 'b'sumi anan l'vusho') — 'tlas nafkin mi-chad.' **Avos ba-chacham = chesed/gevurah/tiferes**: chesed=Avraham=lameid chochmaso (Mish 31:26; Suk 49b 'al menas l'lameidah'; Ber 12:5); gevurah='makdim yiras chet'o l'chochmaso' (Avos 3:9); tiferes=m'dak'dek 'divrei pi chacham chen' (Koh 10:12) — 'chad b'tlas kayma.' Chochmah b'shleimus → 'chad al bein trein' = locheim milchemes Hashem ('tovah chochmah mi-klei krav' Koh 9:18); machni'a tzarim → chiddushei Oraysa b'Shabbos al chad trein = lechem mishneh = mishneh Torah = megilah afah (Zech 5:2) = cherev pifios (Teh 149:6) — 'trein yankin l'chad.'

Beginner: **Ois ו — *The chacham gives lechem mishneh because by his merit he acquires his fellow's portion; nefesh nichlal b'Shabbos***. ***V'zeh she-ha-chacham mash'pia 'lechem mishneh' ha-na"l*** — *and the reason the chacham can give 'lechem mishneh' is*: ***ki al yedei zechuso zachah gam ken l'chelek chavero*** — *because by his merit, he merited also the *portion of his fellow* — *as Chazal said (Chagigah 15a): ***'zachah, noteil chelko v'chelek chavero'*** — 'one who merits, takes his own portion *and the portion of his fellow* (in Gan Eden)' (the gemara on Acher and Rabbi Meir; the merit-of-the-righteous claims also the share that the unrighteous failed to use). The chacham's lechem mishneh has a literal cosmic accounting behind it: he holds his own portion plus the unused portions of his peers. **Nefesh-Shabbos cycle**: ***u-ksh-ba yom ha-Shabbos, v'nafsho nichleles b'Shabbos, bechinas 'ki vo shavas va-yinafash'*** (Shemos 31:17 — *'for on it (Shabbos) He rested, and was *re-souled*' — the Shabbos verse of cosmic *neshamah-yeseirah*); ***azai nosein lechem mishneh l'yom ha-Shabbos*** — *then he gives the lechem mishneh to the day of Shabbos*. The chacham's accumulated double-portion (his own + his fellow's) is precisely what he transmits *into* the day of Shabbos via his nefesh's inclusion in Shabbos. The two-nurse-to-one of Ois ד is now operationally specified: the *two* are *his portion + his fellow's portion* he holds; the *one* is *Shabbos*, into which his nefesh fully includes itself. Intermediate: **Ois ו**: Chacham mash'pia ***lechem mishneh*** — al yedei zechuso ***zoche gam l'chelek chavero*** (Chag 15a 'zachah, notel chelko v'chelek chavero'). K'she-ba Shabbos, nafsho nichleles b'Shabbos ('ki vo shavas va-yinafash' Shem 31:17) → notein lechem mishneh l'yom ha-Shabbos. = pi'urat 'trein yankin l'chad' shel Ois ד.

Beginner: **Ois ז — *Via he'aras Shabbos, the world is awakened to teshuvah me-ahavah; oneg Shabbos → ahavah → teshuvah me-ahavah = lechem mishneh***. ***V'al yedei he'aras Shabbos, nis'oreir ha-olam li-teshuvah me-ahavah*** — *and through the *light of Shabbos*, the *world* (not just the chacham) is *awakened to teshuvah me-ahavah*. **Mechanism**: ***ki Shabbos bechinas teshuvah, bechinas 'v'shavta ad Hashem Elokecha'*** (Devarim 30:2 — the parshah of *teshuvah-and-return* opens with this verse; *shavta* shares the root with *Shabbos*). ***V-ha-teshuvah hi me-ahavah, bechinas 'ahavah b'sa'anugim'*** (Shir Ha-Shirim 7:7 — 'how beautiful and pleasant you are, *love amid delights*'); ***ki ahavah ba mei-oneg Shabbos, bechinas 'v-karasa la-Shabbos oneg'*** (Yeshayahu 58:13 — 'and you shall call the Shabbos a *delight*' — the source-verse for *oneg Shabbos*). The chain: *Shabbos → oneg → ahavah-b'sa'anugim → teshuvah me-ahavah*. ***V'teshuvah me-ahavah, zeh bechinas 'lechem mishneh'*** — *and teshuvah me-ahavah is itself the bechina of lechem mishneh*. **Source-Chazal — Sotah 31a (also Yoma 86b)**: ***'ka'an mei-ahavah, ka'an mi-yirah'*** — 'this (verse describes one who serves) *out of love*; that one *out of fear*' (the gemara's classic distinction). ***Isa sham: gadol ha-oseh me-ahavah yoseir min ha-oseh mi-yirah, she-zeh taluy l'elef dor v'zeh taluy l'al'payim dor*** — *brought there: *greater is one who serves out of love than one who serves out of fear*, for love-service yields *2,000 generations* of merit while fear-service yields only *1,000* (the gemara reads *'oseh chesed la-alafim'* — Shemos 20:6 — as referring to two distinct multiples of 1,000)*. ***Al yedei teshuvah me-ahavah, oseh chesed li-shnei alafim*** — *via teshuvah me-ahavah, one *does chesed for two thousand generations* — exactly the *lechem mishneh / pi-shnayim / chad trein* doubling of Ois ה. The cosmic double-merit of teshuvah-me-ahavah-vs-mi-yirah *is* the lechem-mishneh principle in another form. Intermediate: **Ois ז**: He'aras Shabbos → olam nis'oreir l'***teshuvah me-ahavah***. **Chain**: Shabbos = teshuvah ('v'shavta ad Hashem' Dev 30:2) → me-ahavah ('ahavah b'sa'anugim' Shir 7:7) → ba mei-***oneg Shabbos*** ('v-karasa la-Shabbos oneg' Yesh 58:13). **Teshuvah me-ahavah = lechem mishneh** (Sotah 31a 'ka'an mei-ahavah ka'an mi-yirah'; gadol ha-me-ahavah = 2,000 dor vs mi-yirah = 1,000 dor — chesed la-alafim Shem 20:6 = pi shnayim).

Beginner: **Ois ח — *All the kesheirim of the dor are healed; previously suffered yisurin; become honored in eyes of the briyos via ahavah-b'sa'anugim***. ***V'az kol ha-kesheirim she-ba-dor nis'rapaim*** — *and then all the *kesheirim* (the truly fit, the worthy ones) of the generation are *healed*, bechinas ***'v'shav, v'rafa lo'*** (Yeshayahu 6:10 — 'and he shall return, and be healed' — the verse from Yeshayahu's prophetic call about the eventual healing-via-return). ***Ki kodem savlu yisurin, bechinas 'achen, chalainu hu nasa, u-mach'oveinu sevalam'*** (Yeshayahu 53:4 — 'surely our sicknesses he bore, and our pains he carried' — the famous verse from Yeshayahu 53, classically applied to the *eved Hashem* and the kesheirim who suffered for the dor). ***Gam na'asim mechubadim b'einei ha-briyos*** — *and they also become *honored in the eyes of all creatures*, bechinas ***'mah yafis u-mah na'amt, ahavah b'sa'anugim'*** (Shir Ha-Shirim 7:7 — read by Rabbeinu as the cosmic verse of the kesheirim being recognized as beautiful via the ahavah-b'sa'anugim of teshuvah-me-ahavah-Shabbos of Ois ז). ***Ki mi-kodem hayu b'bechinas 'lo to'ar v'lo hadar lo, v'nireihu, v'lo mar'eh v'nechmedeihu'*** (Yeshayahu 53:2 — the verse *immediately preceding* 53:4: *the eved Hashem appeared *not beautiful, not splendid* — no appearance to make us desire him*). The transformation Yeshayahu describes — from *lo to'ar v'lo hadar lo* (53:2) → *chalainu hu nasa* (53:4) → *v'shav v'rafa lo* (6:10) — is the precise arc the kesheirim of the dor traverse via the Shabbos / lechem-mishneh / teshuvah-me-ahavah cycle of Oisos ד-ז. The very kesheirim who suffered hidden yisurin become the visibly-honored beauty of the dor at the moment Shabbos descends with full he'arah. Intermediate: **Ois ח**: Az kol ha-kesheirim ba-dor ***nis'rapaim*** ('v'shav v'rafa lo' Yesh 6:10); kodem savlu yisurin ('chalainu hu nasa' Yesh 53:4). Gam na'asim mechubadim b'einei ha-briyos ('mah yafis u-mah na'amt' Shir 7:7), kodem hayu 'lo to'ar v'lo hadar lo' (Yesh 53:2). Mevchan: 53:2 → 53:4 → 6:10.

Beginner: **Ois ט — *Per each kasher's kashrus, so beauty + honor increase; the *tziyun / siman / reshimah* on the *mishneh Torah*; *har Tziyon yarkasei tzafon*; *im tashiv mi-Shabbos raglecha****. ***U-kshe-kishrei ha-dor mis'yapim u-misk'badim b'einei ha-kol, azai kol echad lefi kishruso, yachol l'havin she-kvar hishpia chacham ha-dor b'yom ha-Shabbos 'lechem mishneh' ha-na"l*** — *and when the kishrei ha-dor become beautiful and honored in everyone's eyes, then *each person, according to his own degree of kashrus*, can *understand* that the chacham of the dor has already poured the lechem mishneh into the Shabbos*. ***Ki kol echad ve-echad lefi kishruso, ken mekabel yofi v-hadar v'nis'gadel ken b'einei ha-briyos*** — *each person, according to his own kashrus, receives beauty and splendor and is correspondingly elevated in the eyes of the briyos*. ***V'ha-yofi v'ha-gedulah hi tziyun v'siman v'reshimah al mishneh Torah*** — *and the beauty and the gedulah are themselves a *tziyun, siman, and reshimah* (a marker, sign, and imprint) *upon the mishneh Torah* (the doubled Torah of Ois ה). The visible honor of each kasher in the dor is the *coded indicator* that the chacham has successfully transmitted the cosmic lechem-mishneh to him. **Verse-anchor — Tehillim 48:3**: ***'Har Tziyon yarkasei tzafon, kiryas Melech rav'*** — 'Mount Tziyon, the *flanks of the north*, the city of the great King'. ***'Har' zeh bechinas gedulah***, kemo she-amru Chazal (Sanhedrin 107a) on ***'nudi har'chem tzipor'*** (Tehillim 11:1 — the verse the gemara applies to David's flight): ***'zeh malchus u-gedulah'*** — *'this (har) refers to malchus and gedulah'*. ***She-ha-gedulah hu tziyun v'siman 'al yarkasei tzafon'*** — *the gedulah (= visible honor of the kesheirim) is the *tziyun-and-siman* upon the *yarkasei tzafon* (the hidden inner regions of the cosmic Beis Mikdash); ***'al chamukei y'rechayich'*** (Shir Ha-Shirim 7:2 — 'on the curves of your thighs') ***— Torah ha-tzefunah*** (the *hidden Torah*; cf. Sukkah 49a — *Torah-she-yidu'a-l'yachid* hidden within him). The *Har Tziyon* visible from outside *is* the *siman* of the *tzefunah*-Torah hidden within the kesheirim, given to them by the chacham via lechem-mishneh-Shabbos-teshuvah-me-ahavah. **Yeshayahu 58:13 reread**: ***v-zehu 'im tashiv mi-Shabbos raglecha'*** — *and this is 'if you turn back from Shabbos your foot'*: ***al yedei teshuvah ha-ba'ah mi-bechinas Shabbos, nimshach yarkasei tzafon, v'zehu 'raglecha'*** — *via the teshuvah that comes from the bechina of Shabbos, the *yarkasei tzafon* are drawn down — and that is *'raglecha'*. ***V-chol echad lefi kishruso, ken nis'tzayan v'nis'taman etzlo, k'dei l'kabel achar kach b'soch ha-tziyunim shel ha-gedulah, es yarkasei tzafon ha-na"l*** — *each according to his kashrus is *marked-and-signed*, in order to *receive afterward, within the markings of his gedulah, the yarkasei tzafon*. ***Ki ha-gedulah shel kishrei ha-dor, hi bechinas keli el his'chad'shus ha-Torah*** — *for the gedulah of the kishrei ha-dor is the *keli (vessel)* by which Torah-renewal is received*. The visible honor of each kasher *is* his receiving-vessel for the new chiddushei Torah pouring through the chacham at the lechem-mishneh moment. (See above (after the ma'amar in siman 58, in the heading 'shayach l'eil') for the continuation.) Intermediate: **Ois ט**: Lefi kishruso shel kol kasher, ken yofi+gedulah ba'einei ha-briyos = ***tziyun + siman + reshimah al mishneh Torah***. **Teh 48:3** 'Har Tziyon yarkasei tzafon, kiryas Melech rav': har=gedulah/malchus (San 107a al Teh 11:1 'nudi har'chem tzipor'); yarkasei tzafon = chamukei y'rechayich (Shir 7:2) = ***Torah ha-tzefunah*** (Suk 49a). **Yesh 58:13** 'im tashiv mi-Shabbos raglecha' = teshuvah-mi-Shabbos mamshich yarkasei tzafon. Gedulas kasher = keli l'his'chad'shus ha-Torah.

Beginner: **Ois י — *The kesheirim must be wary of *ga'avah*; Shabbos depends on *shmiras ha-dibbur*; Shabbos 113b 'v-daber davar — she-lo y'hei dibbur'cha shel Shabbos k'dibbur'cha shel chol'***. ***V-eilu ha-kishrei ha-dor, tzarich lahem l'his'bonen me'od ba-hod v-hadar v-ha-gedulah ha-ba'ah lahem, she-lo yichashlu b'ga'avah*** — *these *kishrei ha-dor* must take *very careful note* of the *hod and hadar and gedulah* coming to them, lest they stumble in *ga'avah* (pride). The very honor that signals the chacham's successful transmission of lechem-mishneh-Shabbos-teshuvah-me-ahavah is the same honor that, if mis-received, becomes the cosmic stumbling-block of ga'avah. ***Ki l'fa'amim k-she-ha-dor einam shomrim es pihem, azai ein y'cholos b'yadam l'kabel bechinas Shabbos ha-na"l*** — *because sometimes when *the dor does not guard its mouth*, then it does not have the capacity to receive the bechina of Shabbos*. ***Ki Shabbos taluy bi-shmiras ha-dibbur*** — *because Shabbos *depends on shmiras ha-dibbur*. **Source — Shabbos 113b**: bechinas ***'v-daber davar'*** (Yeshayahu 58:13, the very next phrase after *'v-karasa la-Shabbos oneg'*): ***'she-lo y'hei dibbur'cha shel Shabbos k'dibbur'cha shel chol'*** — *'that your *Shabbos-speech* should not be like your *weekday-speech*' — the gemara's classical derivation of the prohibition of *dibbur shel chol* on Shabbos*. ***V-az k-she-einam shomrim es pihem, af al pi she-pikchei ha-dor mash'pi'im es ha-Shabbos, es ha-teshuvah ha-na"l, nis'kalkel etzlam he'aras ha-teshuvah*** — *and then when (the dor) does not guard its mouth, even though the pikchei ha-dor (the chachamim) pour out the Shabbos and the teshuvah, *the he'aras ha-teshuvah is corrupted in them (the unworthy listeners)*. ***V-az nis'kalkel ha-hod v-hadar v-ha-gedulah ha-ba'ah l-kishrei ha-dor, v-nis-ga'im*** — *and then the hod-hadar-gedulah coming to the kishrei ha-dor *is corrupted, and they swell into ga'avah*. **Verse-seal**: ***v-zehu bechinas 'chatas pimo, devar sefa-seimo, v-yilach'du bi-ge'onam'*** (Tehillim 59:13 — 'the sin of their mouth, the word of their lips — let them be *trapped in their pride'*). ***Al yedei chet ha-dibbur, nilkadim ba'avon ga'avah*** — *via the cheit of dibbur, they are trapped in the avon of ga'avah*. ***V-zehu galus ha-Shechinah, heinu ha-gedulah, she-hu bechinas Malchus, bechinas Shechinah, nifgam v-na'aseh ga'avah*** — *and this is *galus ha-Shechinah*: the gedulah-which-is-Malchus-which-is-Shechinah is corrupted into ga'avah*. The cosmic Shechinah-in-galus *is* the kasher's gedulah-mis-received-as-pride. **Source-Chazal — Shabbos 31a**: ***v-zeh peirush 'mipnei mah rasheihem shel Bavlim s'galgalos, mipnei she-ein lahem chayos pikchos'*** — *'why are the heads of the *Bavlim* (Babylonians, the people of Bavel) *s'galgalos* (round/oval)? Because they have no *chayos pikchos* (clever midwives)'*. ***'Bavlim,' heinu ha-dor ha-pog'mim ba-dibbur, bechinas 'ki sham balal Hashem sefas kol ha-aretz'*** (Bereshis 11:9 — 'for there Hashem *confused* the language of all the earth' — Bavel = the cosmic root of the *bilbul ha-dibbur*, the confusion-of-speech). The dor that pogem in dibbur is the cosmic *Bavlim*-dor — and their kishrim-leaders' heads become *s'galgalos*. The decoded gemara unfolds in Ois יא-יב. Intermediate: **Ois י**: Kishrei ha-dor — ***l'his'bonen me'od ba-hod v-hadar v-ha-gedulah, she-lo yichashlu b'ga'avah***. K-she-ha-dor einam shomrim pihem → ein y'cholos l'kabel Shabbos. **Shabbos taluy bi-shmiras ha-dibbur** ('v-daber davar — she-lo y'hei dibbur'cha shel Shabbos k'dibbur'cha shel chol' Shab 113b al Yesh 58:13). Pgam dibbur → mit'kalkel he'aras ha-teshuvah b'kishrim → hod/gedulah → ***ga'avah*** ('chatas pimo... yilach'du bi-ge'onam' Teh 59:13) = ***galus ha-Shechinah***. **Shab 31a**: 'mipnei mah rasheihem shel Bavlim s'galgalos? She-ein lahem chayos pikchos' — Bavlim = ha-dor ha-pog'mim ba-dibbur ('balal Hashem sefas' Ber 11:9).

Beginner: **Ois יא — *Decoding Shabbos 31a: 's'galgalos = sagel galus' = hod / malchus / sgulas-melachim / galus ha-Shechinah; 'chayos pikchos' = Shabbos / teshuvah / chayim / refuah***. ***'V-rasheihem,' hen kishrei ha-dor*** — *'and their heads' refers to the kishrei ha-dor* (continuing the Bavlim-decode of Ois י). ***'S'galgalos,' heinu sagel galus*** — *'s'galgalos' = *sagel galus* (the kabbalistic break-up of the gemara's word into two: *sagel + galus*)*. ***'Sagel,' zeh bechinas ha-hod v-ha-malchus, bechinas 'sgulas melachim'*** (Koheles 2:8 — 'and the *sgulah of kings*' — Solomon's term for accumulated treasure; here read as *the cosmic sgulah of the upper Malchus*). ***Galus ha-Shechinah ka-na"l, she-nifgam etzlam ha-hod, v-nilkadim ba-ga'avos*** — *'sagel + galus' = the *sgulas-Malchus* in *galus* — the cosmic Shechinah in galus, because their hod is corrupted and they are trapped in ga'avos*. The Bavlim-leaders' rasheihem-s'galgalos *are* the kishrei-ha-dor whose hod-Malchus has gone into the galus of ga'avah. **And the gemara's answer**: ***v-zeh she-heshiv lahem: 'mipnei she-ein lahem chayos pikchos'*** — *'because they have no *chayos pikchos*'* — Rabbeinu now decodes each word: ***'chayos,' zeh bechinas Shabbos ha-na"l*** — *'chayos' (lives) = Shabbos*; ***bechinas 'tov'eha chayim zachu'*** (Shabbos 119b — 'those who taste her — Shabbos — merit life'); ***bechinas teshuvah ha-na"l, bechinas 'shuvu va-chyu'*** (Yechezkel 18:32 — 'return and live' — teshuvah-as-life); ***bechinas r'fu'ah, kemo she-kasuv 'va-tachlimeini, va-tachayeini'*** (Yeshayahu 38:16 — 'and You restored me to health, and You have made me live'). ***She-ein mekablin chayus, bechinas Shabbos ha-na"l, mi-pikchei ha-dor, mi-chachmei ha-dor ha-na"l, mi-bechinas Moshe ha-na"l*** — *they do not receive *chayus* (= Shabbos) from the pikchei ha-dor / chachmei ha-dor / bechinas Moshe (Ois א). ***Ki i efshar lahem l'kabel Shabbos, bechinas teshuvah, me-chacham ha-na"l, ela al yedei shmiras ha-dibbur ka-na"l*** — *for it is impossible for them to receive Shabbos / teshuvah from the chacham *except via shmiras ha-dibbur*. ***Aval ha-dor she-hem bechinas Bavlim ka-na"l, she-ein mekablin chayus Shabbos ka-na"l*** — *but the dor that is in the bechina of Bavlim, who do not receive the chayus-Shabbos* — ***al yedei zeh, 'rasheihem,' she-hem kishrei ha-dor, 'sagel galus'*** — *via this, *their heads, namely the kishrei ha-dor, fall into 'sagel galus'* — ***ha-hod v-ha-gedulah etzlam b'galus, heinu she-nifgam bechinas Malchus*** — *the hod and the gedulah in them is in galus — meaning the bechina of Malchus is corrupted in them*. ***V-zehu galus ha-Shechinah, she-noflin b'gadlus, CH"V*** — *and this is the *galus ha-Shechinah*: that they fall into *gadlus* (ga'avah-arrogance), R"L*. The closing verse-decode binds the entire Torah: from the *tlas nafkin mi-chad* of Moshe-and-the-three-midbar-gifts (Ois א-ב) → to the cherev-nokemes-Amalek-bris (Ois ג) → to the lechem-mishneh-mishneh-Torah-Shabbos (Ois ד) → to the chesed-gevurah-tiferes within the chacham (Ois ה) → to the chacham-gives-lechem-mishneh-via-his-fellow's-portion (Ois ו) → to the teshuvah-me-ahavah-from-oneg-Shabbos (Ois ז) → to the kesheirim's healing and beautification (Ois ח) → to the gedulah-as-tziyun-on-mishneh-Torah (Ois ט) → to the *only-via-shmiras-ha-dibbur* qualification (Ois י-יא). And without shmiras ha-dibbur, the entire chain converts in reverse: from *galus ha-Shechinah* (sagel-galus) and *Bavlim-rasheihem-s'galgalos*. The single hinge of the whole 5-clause Zohar formula → cosmic mechanism → human avodah is *whether the dor guards its mouth*. **Read T58 + T59 together** as Reb Nosson's note instructed — and the *ashrei ha-am yod'ei teru'ah* of Tehillim 89:16 is fully decoded against both halves of the original undivided Torah. Intermediate: **Ois יא**: Decoding Shab 31a 's'galgalos / chayos pikchos.' ***Rasheihem*** = kishrei ha-dor; ***s'galgalos = sagel galus***: 'sagel' = hod+malchus = ***'sgulas melachim'*** (Koh 2:8) = ***galus ha-Shechinah*** (nifgam hod, nilkadim b'ga'avos). ***'Chayos' = Shabbos*** ('tov'eha chayim zachu' Shab 119b) = teshuvah ('shuvu va-chyu' Yech 18:32) = r'fu'ah ('va-tachlimeini va-tachayeini' Yesh 38:16). Bavlim ein mekablin chayus-Shabbos me-chachmei ha-dor / Moshe (Ois א) ela al yedei shmiras ha-dibbur (Ois י). Lachen rasheihem 'sagel galus' = hod/Malchus b'galus = noflin b'gadlus = ***galus ha-Shechinah***.