Running Commentary on Torah 59 — Mekarev B'nei Adam

Beginner: **Ois א — *One who strives to bring others to avodas Hashem must guard against the klipos of those he draws near; the *Heichal Ha-Kodesh* he builds***. ***Mi she-mishtadel tamid l'kareiv b'nei adam la-avodas Hashem yisbarach, tzarich lishmor es atzmo she-lo yis'achazu vo ha-klipos v'ha-ra shel eilu b'nei adam*** — *one who strives constantly to bring people to the avodah of Hashem must guard himself that the klipos and ra of those people he is drawing near do not cleave to him.* The mekareiv is exposed: he stands close to people whose pe'ulos still contain klipah-residue, and the cosmic transmission can run *both directions*. **The mekareiv as builder of *Heichal Ha-Kodesh***: ***ki zeh ha-ish ha-mishtadel l'kareiv v'la-asos nefashos, bechinas 'v'es ha-nefesh asher asu b'Charan' (Bereshis 12:5)*** — *for this man who strives to draw close and *make nefashos* — bechinas 'and the souls they made in Charan'* (the verse describing Avraham and Sarah's converts) — ***hu boneh bechinas 'Heichal Ha-Kodesh'*** — *he builds the bechina of the *Heichal Ha-Kodesh* (the holy sanctuary) in the upper world*. **Decoding 'Kodesh'**: ***'kodesh' zeh bechinas 'v'ha-nosar bi-Yrushalayim, kadosh y'amer lo'*** — 'and the *remnant* who remain in Yerushalayim, *kadosh* shall he be called' (Yeshayahu 4:3) — ***heinu zeh she-bnei adam nish'arim devukim b'yirah shleimah al yado*** — *meaning, those people who *remain* cleaving to whole yirah through him*. Even though many fall away after their initial kiruv, *those who remain in shleimah-yirah* are the *kadosh-y'amer-lo* — and that is the *kodesh* of the heichal he builds. **Decoding 'Heichal'**: ***'heichal' zeh bechinas ha-kavod she-nis'kabed Hashem yisbarach*** — *'heichal' is the bechina of the kavod by which Hashem is honored* — as the Zohar (Yisro 69a) says: ***'kad asa Yisro, k'dein is'yakar shma d'Kudsha Brich Hu'*** — *'when Yisro came (to convert), then the Name of HKB"H was honored'*. **And ***'sapru va-goyim es kvodo'*** (Tehillim 96:3) — *'tell among the nations His kavod'* — ***she-al yedei she-mekarvin es atzman la-avodas Hashem eilu ha-rechokim, zehu kvodo yisbarach shemo*** — *for through the *rechokim* (those who were far) drawing themselves close, *that* is His kavod*. ***V'ha-kavod zehu bechinas 'Heichal'***, bechinas ***'u-v'heichalo, kulo omer kavod'*** (Tehillim 29:9 — 'and in His Heichal, all proclaim kavod'). **The mekareiv's central role**: ***v'Heichal Ha-Kodesh ha-zeh, mosheich es atzmo tamid l'shorsho, heinu l'libo shel oseihu*** — *and this Heichal Ha-Kodesh draws itself continually toward its source — namely, toward the heart of its maker* (the mekareiv) — ***ki sham shorsho. Ki me-chamas ha-devarim she-yatz'u me'omek libo shel ha-ish ha-kasher, nichn'su b'libam, v'chazru l'Hashem yisbarach*** — *for there (in the mekareiv's heart) is its root: because the words that issued from the depths of the *kasher*-man's heart entered into the hearts of the others, and brought them back to Hashem.* Therefore the heichal pulls back toward the heart that originally projected it. ***V'Heichal Ha-Kodesh ha-zeh shoreh u-malbish es ha-ru'ach ha-chiyuni she-b'lev ha-ish ha-kasher*** — *and this Heichal rests upon and clothes the *ru'ach ha-chiyuni* (the vital spirit) in the heart of the kasher-man*. The cosmic heichal becomes the actual life-force-clothing of the mekareiv's heart — which is the precise reason he is so vulnerable: *whatever klipos the mekuravim drag in, those klipos enter the very heichal that is now constituting his own ru'ach ha-chiyuni*. The danger and the kavod are one structure. Intermediate: **Ois א**: ***Mekareiv b'nei adam tzarich lishmor she-lo yis'achazu vo klipos shel mekuravim***. Ki ha-mekareiv 'oseh nefashos' (Ber 12:5 'v'ha-nefesh asher asu b'Charan') = boneh ***Heichal Ha-Kodesh***. **Kodesh** = 'v'ha-nosar bi-Yrushalayim, kadosh y'amer lo' (Yesh 4:3) = ha-nish'arim devukim b'yirah shleimah. **Heichal** = ha-kavod (Zohar Yisro 69a 'kad asa Yisro is'yakar shma'; Teh 96:3 'sapru va-goyim kvodo'; Teh 29:9 'u-v'heichalo kulo omer kavod'). Heichal Ha-Kodesh mosheich atzmo l'shorsho = lev ha-mekareiv (devarim me-omek libo nichn'su b'libam → chazru) → ***Heichal malbish ru'ach ha-chiyuni shel libo*** — sham ha-sakanah + sham ha-kavod.

Beginner: **Ois ב — *The protective fire of the angel-of-the-mekareiv is generated by *mishpat* — judging oneself; lev becomes kisei kavod***. ***V'eish ha-malach ha-zeh, na'aseh mi-bechinas mishpat*** — *and the fire of this protective angel (that the mekareiv generates) is made from the bechina of *mishpat* — *she-m'chalkel devarav b'mishpat* — *that he conducts his affairs with mishpat* (Tehillim 112:5 — *'tov ish chonen u-malveh, y'chalkel devarav b'mishpat'*) — ***she-adam shofet es atzmo*** — *that a person *judges himself*. The protection of the angel is not ambient; it is generated by the active inner-court of self-judgment. ***V'zehu bechinas 'ki ba-eish Hashem nishpat'*** — 'for in fire Hashem judges' (Yeshayahu 66:16). The eish-Hashem and mishpat are one. **And mishpat is *in the lev***: ***'v'nasa Aharon es mishpat b'nei Yisrael al libo, tamid'*** — 'and Aharon shall bear the mishpat of B'nei Yisrael upon his heart, *tamid*' (Shemos 28:30, regarding the Choshen Mishpat with the Urim ve-Tumim). The Choshen sat on the Kohen Gadol's heart literally; the cosmic mishpat sits on every kasher-man's heart spiritually. ***V'az yotzei la-ohr mishpat*** — *and then mishpat goes forth into light* — ***heinu she-nis'lahev ha-lev, v'yoshev al kisei*** — *meaning, the heart catches flame, and *sits upon a kisei (throne)* — bechinas ***'konein la-mishpat kis'o'*** — 'He has established His kisei for mishpat' (Tehillim 9:8) — ***she-hu bechinas 'kavod' ha-na"l, bechinas 'kisei kavod'*** (Yirmiyahu 17:12 — *'kisei kavod, marom me-rishon mekom mikdasheinu'*). The lev that *yotzei la-ohr* in mishpat *becomes* the kisei kavod that the verse describes. **Verse-anchor** ***'tamoch ashurai b'ma'gloseicha'*** — 'support my steps in Your circuits' (Tehillim 17:5): ***'ashurai' = bechinas raglayin***; ***'b'ma'gloseicha' = bechinas kisei kavod*** — bechinas ***'v'rosh agol la-kisei me-acharav'*** (Melachim I 10:19 — the rounded back of Shlomo's throne) — ***heinu she-ha-kavod malbish es ha-lev ka-na"l*** — *meaning, the kavod clothes the heart as above*. **And ***'kiriyah ne'emanah, mleisei mishpat'*** (Yeshayahu 1:21 — 'a faithful city, full of mishpat') — *'kiriyah' = Yerushalayim ir ha-kodesh ha-na"l*, malbish es ha-mishpat ha-na"l. **Final geulah-link**: ***'ba-eis ha-hi yikr'u li-Yrushalayim 'kisei Hashem,' v'nikvu eileha kol ha-goyim l'shem Hashem... v'lo yelchu od achar shrirus libam ha-ra'*** — 'at that time they shall call Yerushalayim *the kisei of Hashem*, and all the nations shall gather to her for the sake of Hashem... and they shall no longer follow the stubbornness of their evil heart' (Yirmiyahu 3:17). ***Ki eish ha-malachim she-b'lev ha-na"l, yachni'a es libam ha-ra*** — *for the fire of the angels (born from the mekareiv's mishpat) in the heart, will subdue their (the goyim's) evil heart*. The same mishpat-fire that protects the mekareiv from the klipos of his mekuravim is the one that, on the cosmic geulah-axis, will subdue the *libam ha-ra* of all the nations. Intermediate: **Ois ב**: ***Eish ha-malach ha-mageen al ha-mekareiv = mishpat*** (m'chalkel devarav b'mishpat — Teh 112:5; shofet es atzmo). 'Ki ba-eish Hashem nishpat' (Yesh 66:16). Mishpat ba-lev: 'v'nasa Aharon mishpat b'nei Yisrael al libo tamid' (Shem 28:30 — Choshen Mishpat). Lev nis'lahev → yoshev al kisei = 'konein la-mishpat kis'o' (Teh 9:8) = 'kisei kavod' (Yir 17:12). 'Tamoch ashurai b'ma'gloseicha' (Teh 17:5) = ashurai/raglayin + ma'gloseicha/kisei kavod ('rosh agol la-kisei' Mel"A 10:19). 'Kiriyah ne'emanah mleisei mishpat' (Yesh 1:21). **Geulah**: 'yikr'u li-Yrushalayim kisei Hashem... lo yelchu achar shrirus libam ha-ra' (Yir 3:17) — eish ha-malachim/lev/mishpat machni'a libam ha-ra shel kol ha-goyim.

Beginner: **Ois ג — *Shmiras Shabbos = igula v'ribua of Hakdamas Ha-Zohar; igula = kisei, ribua = mishpat; weekday-sifting and Shabbos-rest; *yom she-kulo Shabbos****. ***V'zehu bechinas shmiras Shabbos*** — *and this is the bechina of *shmiras Shabbos*. **Source — Hakdamas Ha-Zohar (5b)** on ***'es Shab'sosai tishmoru'*** (Shemos 31:13 — 'My Shabbatos shall you guard'): ***'Shab'sosai — da igula v'ribua di-l'go'*** — *'My Shabbatos — this refers to the *circle and the square within'* (the cosmic igula and ribua of the upper partzufim — the Lurianic structure of *igulim* and *yosher*). Rabbeinu maps each: ***'igula' = bechinas kisei kavod ha-na"l***, ***bechinas 'rosh agol la-kisei'*** (Mel"A 10:19, the *round head of Shlomo's throne*); ***'ribua' = mishpat***, ***bechinas 'ravu'a yihyeh kaful'*** (Shemos 28:16 — the *square* shape of the Choshen Mishpat, doubled-over). The igula-ribua of the cosmic Shabbos *are* the kisei-kavod and the mishpat of Ois ב — Shabbos-shmirah is the structural-time form of the same mechanism. **The weekday/Shabbos division of avodah**: ***ki ba-chol, ha-Shechinah m'vareres beirurim, u-va-Shabbos hi shoveses*** — *during the weekdays, the Shechinah sifts beirurim (separating sparks of kedushah from the husks); on Shabbos, she rests* (the avodas ha-beirurim is forbidden on Shabbos because the weekday work itself produced enough rest-state to be enjoyed). **And l'asid lavo**: ***she-yisbatel kol ha-ra, bechinas 'lo yelchu od bi-shrirus libam ha-ra' (Yir 3:17 of Ois ב), azai yihyeh yom she-kulo Shabbos*** — *when all evil is nullified, then will be 'a day that is entirely Shabbos'* (the messianic *yom she-kulo Shabbos u-menuchah l'chayei ha-olamim*; cf. Birchas Ha-Mazon and the gemara Tamid 7b). ***Ken al yedei igula v'ribua ha-na"l, she-al yadam nisbatel ha-ra ka-na"l, al yedei zeh nis'haveh bechinas Shab'sosai, bechinas igula v'ribua*** — *so through the (mekareiv's) igula+ribua, by which evil is nullified (the very mishpat-eish-malach mechanism of Ois ב), through that, the bechina of *Shab'sosai* — the bechina of igula+ribua — is generated*. The mekareiv who lives in self-judgment is *literally* generating the cosmic Shabbos in his very avodah. Intermediate: **Ois ג**: ***Shmiras Shabbos = igula v'ribua di-l'go*** (Hakd Zohar 5b al 'es Shab'sosai tishmoru' Shem 31:13). ***Igula = kisei kavod*** ('rosh agol la-kisei' Mel"A 10:19); ***ribua = mishpat*** ('ravu'a yihyeh kaful' Shem 28:16 — Choshen Mishpat). Ba-chol Shechinah m'vareres beirurim, ba-Shabbos shoveses. L'asid: yisbatel kol ha-ra ('lo yelchu bi-shrirus' Yir 3:17) → ***yom she-kulo Shabbos***. Mekareiv b'mishpat (Ois ב) = molid igula+ribua = cosmic Shab'sosai.

Beginner: **Ois ד — *Bittul issur b'shishim = igula = samech = kisei kavod; mem v'samech she-ba-luchos b'nes hayu om'din***. ***V'zehu bechinas 'bittul ha-issur b'shishim'*** — *and this is the bechina of the halacha of *bittul (the nullification of forbidden matter) in 60 (parts of permitted matter)* (the standard halachic ratio for issur to be batel in mixture). ***'Shishim' zeh bechinas 'igula,' bechinas samech, she-hi igula, bechinas kisei kavod*** — *'sixty' is the bechina of *igula (circle)*, the bechina of the *letter samech* (whose round shape literally is a circle), the bechina of the kisei kavod* (the round-headed throne of Ois ב-ג). **Pasuk-anchors**: ***'v'es melachim la-kisei'*** (Iyov 36:7 — *'and kings to the throne He sets'*); ***'shishim heimah malachos'*** — 'sixty queens' (Shir Ha-Shirim 6:8 — the 60 queens of the cosmic court, identified with the malchus-on-kisei structure). ***V'ha-issur she-hi ha-klipah, nisbatel al yedei kis'os la-mishpat*** — *and the issur, which is the klipah, is nullified by way of the *kis'os la-mishpat* (the thrones of judgment — Tehillim 122:5)*. ***V'ein zocher ela igula, ki zeh b'isgalia, v'ribua m'chuseh b'igula*** — *and one only remembers (notices) the igula, for it is *visible (revealed)*, while the *ribua is concealed inside the igula*. (Looking at the letter samech, you see only the circle; the underlying square is hidden within.) ***V'ikkar ha-ko'ach shel ha-samech, einah ela me-ribua, heinu mei-ha-mem*** — *and the essential power of the samech comes only from the ribua — namely, from the letter mem (which is the squared-letter)* — bechinas ***'arba'im yakenu'*** — 'forty (lashes) shall they administer' (Devarim 25:3 — the 40 makos of the Beis Din; the ribua's gevuros). ***Ki ha-samech mekabbeles me-ha-mem, she-hi kis'os la-mishpat*** — *for the samech receives from the mem, which is the kis'os la-mishpat*. The cosmic geometry: the round samech (60, the kisei) draws its power from the squared mem (40, the mishpat) — circle holds the square, but the square gives the circle its potency. **Verse-seal — Shabbos 104a**: ***'mem v'samech she-ba-luchos, b'nes hayu om'din'*** — *the mem (of the closed-mem in the middle of a word) and the samech in the (Aseres Ha-Dibros) Luchos stood by miracle* (the famous gemara about how the *closed mem* and the *samech* — both letters whose interior is enclosed — could not be cut all the way through stone tablets without the central piece falling out, so they hovered miraculously). Rabbeinu reads: ***'mem' = ribua; 'samech' = igula ha-na"l; 'she-ba-luchos' = luchos ha-lev***, kemo she-kasuv ***'kasvem al lu'ach libecha'*** (Mishlei 3:3 — *'write them on the tablet of your heart'*); ***'b'nes om'din'* = bechinas Shabbos*, bechinas ***'os hi l'olam'*** (Shemos 31:17, on Shabbos as the eternal sign). The miraculous standing of mem-samech in the Aseres Ha-Dibros is the cosmic prefiguration of the mekareiv's heart in which the inner mishpat (mem) and the outer kavod (samech) hover by the *nes* of Shabbos-shmirah-on-the-luchos-of-the-heart. Intermediate: **Ois ד**: ***Bittul issur b'shishim*** = ***igula = samech = kisei kavod*** (Iyov 36:7 'melachim la-kisei'; Shir 6:8 'shishim heimah malachos'). Issur-klipah batel al yedei ***kis'os la-mishpat***. ***Ein zocher ela igula*** (b'isgalia) — ribua m'chuseh b'igula. ***Ko'ach ha-samech me-ha-mem (ribua) — 'arba'im yakenu' (Dev 25:3) — ki samech mekabbeles me-mem (kis'os la-mishpat). **Shab 104a**: 'mem v'samech she-ba-luchos b'nes om'din' = mem/ribua + samech/igula = luchos ha-lev (Mish 3:3 'kasvem al lu'ach libecha') = nes/Shabbos ('os hi l'olam' Shem 31:17).

Beginner: **Ois ה — *Yad v'shem tov mi-banim u-mi-banos via shmiras Shabbos; the *chomah* of arichus apayim***. ***V'zehu 'v'nasati lahem b'veisi u-v'chomosai yad va-shem tov mi-banim u-mi-banos'*** (Yeshayahu 56:5) — 'and I shall give them in My House and in My walls a *yad va-shem* (a hand and a name) better than sons and daughters' (the verse promising the *yad va-shem* — the eternal memorial — to those who *guard My Shabbatos*, as the immediate context of Yeshayahu 56:4 makes explicit). ***'Yad va-shem' davka — bi-zechus shmiras Shab'sosai ha-na"l, heinu igula v'ribua ha-na"l*** — *'yad va-shem' is precisely in the merit of guarding the Shabbatos — i.e., the igula+ribua mechanism of Ois ג*. **Decoding**: ***'yad' = bechinas ribua = bechinas mishpat***, bechinas ***'v'sochez b'mishpat yadi'*** (Devarim 32:41 — 'My hand seizes mishpat'); ***'shem' = bechinas igula***, bechinas ***'yancheini b'ma'glei tzedek l'ma'an shemo'*** (Tehillim 23:3 — 'He guides me in *circles* of righteousness for the sake of His name'). The pair *yad+shem* maps exactly onto *ribua+igula = mishpat+kisei kavod*. **What the *yad* gives the mekareiv**: ***'yad,' heinu she-yihyeh lo ko'ach l'ha'amid talmidim hagunim, u-l'hamshich ba-hem ru'ach chochmah*** — *'yad' means he will have the power to *establish proper talmidim* and to draw down upon them the *ru'ach chochmah*. Verse: ***'vi-Yhoshua bin Nun maleh ru'ach chochmah ki samach Moshe es yadav alav'*** (Devarim 34:9 — 'and Yehoshua bin Nun was full of the spirit of wisdom because Moshe had laid his hands upon him'). ***V'ko'ach ha-zeh yihyeh lo mi-Beis Hashem, she-mayan ha-chochmah yotzei mi-Beis Hashem*** — *and this power will be his from the House of Hashem, for the spring of chochmah goes out from the House of Hashem* (Yoel 4:18) — *'ki b'chochmah yibaneh bayis'* — 'for through chochmah a house is built' (Mishlei 24:3). **What the *shem* gives the mekareiv**: ***'shem,' heinu she-yizkeh l'shem tov, she-kol ha-nefashos yis'avu ta'avah l'hiyos nishrashim bi-shemo*** — *'shem' means he will merit a *good name*, that all nefashos will desire to be *rooted in his shem* — ***ki ha-shem hu ha-nefesh***, bechinas ***'nefesh chayah, hu shemo'*** (Bereshis 2:19, on Adam's naming of the animals — *whatever Adam called each living thing — that was its very name/nefesh*). Verse: ***'l'shimcha u-l'zichr'cha ta'avas nafesh'*** (Yeshayahu 26:8 — 'for Your name and Your remembrance is the desire of the nefesh'). **And how does he merit this *shem*?** ***Mi-bechinas chomah*** — *from the bechina of *chomah* (wall — the second word of Yeshayahu 56:5: *'b'veisi u-v'chomosai'*). ***V'zeh bechinas chomah, bechinas ma'arich af, she-yichbosh ka'aso*** — *and this is the bechina of *chomah* — namely, *ma'arich af* (long-suffering, restraining anger) — that he subdues his ka'as*. ***Ki ashirus u-chvishas ka'as bechina achas, v'nikra'im chomah*** — *for *wealth* and *the subduing of anger* are one bechina, and both are called *chomah*. ***Ki mi she-hu mekalkel chomah shel ashirus, v'lokeach l'atzmo ka'as v'chamah, u-me-chomah oseh chamah, ki sheneihem mi-sitra di-smola*** — *for one who corrupts the *chomah of ashirus* (the wall of wealth) and takes for himself ka'as v'chamah (anger and rage), turns *chomah → chamah* (the *vav* drops out, the wall becomes the rage; both are *mi-sitra di-smola* — from the left side, the gevuros). Verses: ***'mi-tzafon tipasach ha-ra'ah'*** (Yirmiyahu 1:14 — *evil opens from the north* — left/gevuros); ***'mi-tzafon zahav ye'eseh'*** (Iyov 37:22 — *gold (= ashirus) comes from the north* — same direction). Wealth and rage are two faces of the same northward-flowing ko'ach; subduing the rage *channels the same energy into the wall of ashirus*. The mekareiv who is *ma'arich af* with his stubborn mekuravim earns the *yad va-shem tov mi-banim* of Yeshayahu's verse *davka* by being a *chomah* — wall of patience, wall of wealth, wall against the klipah-leakage that Ois א warned about. Intermediate: **Ois ה**: 'v'nasati lahem b'veisi u-v'chomosai ***yad va-shem*** tov mi-banim u-mi-banos' (Yesh 56:5) — bi-zechus shmiras Shab'sosai. ***Yad = ribua = mishpat*** (Dev 32:41 'v'sochez b'mishpat yadi'); ***shem = igula*** (Teh 23:3 'b'ma'glei tzedek l'ma'an shemo'). **Yad** = ko'ach l'ha'amid talmidim hagunim + l'hamshich ba-hem ru'ach chochmah (Dev 34:9 Yehoshua/samach yadav; mi-Beis Hashem = Yoel 4:18; Mish 24:3 'b'chochmah yibaneh bayis'). **Shem** = nefesh ('nefesh chayah hu shemo' Ber 2:19; 'l'shimcha u-l'zichr'cha ta'avas nafesh' Yesh 26:8). **L'shem zocheh me-bechinas chomah** = ma'arich af = ashirus (chomah/chamah hadadim mi-sitra di-smola — Yir 1:14, Iyov 37:22 'mi-tzafon zahav ye'eseh').

Beginner: **Ois ו — *There are *resha'im* one must NOT mekarev; they drag the mekareiv down; *eineihem shel Tarmodim terutos****. ***V'da, she-yesh kamah resha'im she-asur l'karvam tachas kanfei avodaso, ki heim moridim es ha-mekarvam mi-madreigaso*** — *and know that there are some resha'im whom it is *forbidden* to draw close under the wings of His avodah, for they bring the mekareiv *down from his madreigah*. The kiruv principle of Ois א is not unlimited: there are types of klipah-cleaving so deep that *the cleaving runs only the wrong way* — the mekareiv loses, the rasha gains nothing useable. **Source-precedent — Moshe and the *eirev rav***: ***kemo she-matzinu gabei Moshe she-keirev es ha-eirev rav*** — *as we find with Moshe, who drew close the eirev rav* (the 'mixed multitude' of Egyptian converts who joined the exodus). ***V'achar kach al yedei zeh amar lo HKB"H: 'leich rad, ki shichet amcha'*** (Shemos 32:7) — *and afterwards, because of this, HKB"H said to him: 'go down, for *your* nation has corrupted itself' — i.e., the eirev rav that *you* drew close are now *yours*, and they are the ones who built the Egel*. The cosmic accounting moved the *amcha* from HKB"H's column to Moshe's column the moment Moshe took responsibility for the eirev rav; the failure rebounded onto him. ***V'ein ko'ach b'mishpat ha-na"l, l'hachni'a ha-ra she-lahem*** — *and there is no power in the (Ois ב) mishpat to subdue the ra in such resha'im* — they are below the operating range of even the eish-malach-mishpat mechanism. ***U-kshe-ein mishpat, azai ba kilkul gadol, hen ba-malachim ha-na'asim al yedei mishpat ha-na"l, hen b'igula v'ribua ha-na"l*** — *and when there is no mishpat (because it has been overwhelmed), then comes great kilkul, both in the angels born of mishpat and in the igula+ribua of Ois ג*. The cosmic Heichal that the mekareiv built collapses partially because his foundation-axis (mishpat → igula+ribua) is overrun. **Source-Chazal (Shabbos 31a)**: ***'mipnei mah eineihem shel Tarmodi'im terutos?'*** — *'why are the eyes of the *Tarmodi'im* (the people of Tarmod, ancient Tadmor/Palmyra) bleary/runny?'* (the gemara records that Hillel was asked this question while running to the bathhouse on erev Shabbos; he answered: *'because they live among sand'*). ***'Tarmod' zeh bechinas resha'im she-ein mekablin gerim me-hem*** (as Chazal said, Yevamos 16a/17a — *'ein mekablin gerim min ha-Tarmodi'im'* — *we do not accept converts from the Tarmodi'im* — the rabbinic gezeirah barring conversion-acceptance from this people specifically because of their corrupt origin). ***V'kol ha-mekarvam, eineihem 'terutos'*** — *and anyone who draws them close, his eyes become 'terutos'* (bleary). ***Zeh bechinas kilkul Shabbos, 'shin' = tlas gunin de-eina, 'bes' = bas ayin*** (Tikkuna Shab'in — the kabbalistic structure of the eye: shin's three branches = the three colors of the eye; bes = bas ayin, the *daughter of the eye* = the pupil). **Spelled out**: kilkul Shabbos = kilkul of the cosmic eye, which is the *chomah* and the *bayis* of Ois ה (since *ayin* is *al shem ha-chochmah*, as in 'va-tipakachna einei sheneihem' Bereshis 3:7, Rashi: *al shem ha-chochmah*; and 'tov mareh einayim me-haloch nafesh' Koheles 6:9). ***V'zeh bechinas pgam ha-ka'as***, bechinas ***'asheshah mi-ka'as eini'*** (Tehillim 6:8 — 'my eye has wasted from anger') — the same anger of Ois ה that should have been subdued via the chomah; ***v'zeh bechinas ashirus***, bechinas ***'be-rvos ha-tovah, rabu ochleha; u-mah kishron li-v'aleha, ki im re'us einav?'*** (Koheles 5:10 — 'when goods increase, those who eat them increase; what advantage to its owner but seeing it with his eyes?'). The rich man's eye is the source of his envy and ka'as; the corrupted eye-on-bayis is the kilkul of all of Ois ה together. ***V'sha'alu es Hillel ha-Nasi: mipnei mah eineihem terutos? Heinu mekalk'lin kol bechinas ayin*** — *and they asked Hillel the Nasi this very question precisely because mekarev-of-Tarmodi'im corrupts every eye-bechina at once*. The third *hizaharu* of T37 (be careful with the children of amei ha-aretz) has its inverse here: there are some classes of rasha so deep in klipah that the *mekarev* loses his eye to them, and there is no *mei-hem teitzei Torah* to reward the loss. The discernment between mekarev-okay and mekarev-forbidden is itself part of the Heichal-Ha-Kodesh-construction. Intermediate: **Ois ו**: ***Yesh resha'im she-asur l'karvam*** — moridim es ha-mekarvam mi-madreigaso. **Moshe + eirev rav** (Shem 32:7 'leich rad ki shichet *amcha*') — ein ko'ach b'mishpat (Ois ב) l'hachni'a ra-shelahem; ein mishpat → kilkul gadol b'malachim u-v'igula+ribua (Ois ג). **Shab 31a**: 'mipnei mah eineihem shel Tarmodi'im terutos?' — Tarmod = resha'im she-ein mekablin gerim me-hem (Yev 16a 'ein mekablin gerim min ha-Tarmodi'im'); kol ha-mekarvam, eineihem terutos. Decoding: shin=3 gunin de-eina; bes=bas ayin. Pgam ka'as ('asheshah mi-ka'as eini' Teh 6:8) + pgam ashirus (Koh 5:10 're'us einav') = kilkul kol ha-Ois ה.

Beginner: **Editorial closer**: ***Ad kan leshon Rabbeinu, zichrono livrachah*** — 'until here is the language of our Rebbe, of blessed memory.' This marks the end of the original Torah as Rabbeinu wrote it. The next segment (Ois ח) is Reb Nosson's editorial bracket explaining the relationship between this Torah and T58. Intermediate: **Editorial close**: *ad kan leshon Rabbeinu z"l*. Next seg = R"N's bracket on T58/T59 split.

Beginner: **Ois ח (Reb Nosson's bracket) — *T58 and T59 were originally one Torah on 'Ashrei ha-am yod'ei teru'ah,' later split by Rabbeinu***. Reb Nosson explains the editorial history: ***'tlas nafkin mi-chad' she-b'siman 58, v'zos ha-Torah shel 'Heichal Ha-Kodesh,' shneihem ne'emru k'echad, b'Torah achas, al pasuk: 'Ashrei ha-am yod'ei teru'ah'*** — *the Torah of 'tlas nafkin mi-chad' (three issuing from one — the Zohar-quote that opens T58) and this Torah of 'Heichal Ha-Kodesh' (T59) were both said as *one Torah*, on the verse 'Ashrei ha-am yod'ei teru'ah'* (Tehillim 89:16 — 'happy is the people who know the *teru'ah*'). The original Torah was a single sustained drasha on this Tehillim verse; Rabbeinu only later split the material into the present T58 + T59. ***Ach achar kach k'she-k'savam, chalkam li-shtei Toros*** — *afterwards, when he wrote them down, he divided them into two Torahs*. ***U-kshe-kibalti me-iso Toros eilu bi-chsav, amar li chalaktim li-shnayim. V'hivanti she-hayah lo kavanah ba-zeh, v'Hashem yodei'a kavanaso*** — *and when I (Reb Nosson) received these Torahs from him in writing, he told me: 'I have divided them into two.' And I understood that he had a kavanah in this, and Hashem knows his kavanah*. **What this tells the learner**: T58 and T59 should ideally be learned *together as one Torah on 'Ashrei ha-am yod'ei teru'ah'* — they answer the same question (*what is the *teru'ah* that makes the people happy?*) from two complementary angles. T58's *tlas nafkin mi-chad* gives the upper-cosmic structure; T59's *Heichal Ha-Kodesh* gives the practical avodah-mode of the mekareiv who realizes that structure on earth. Rabbeinu's *kavanah* in the split is left unexplained on purpose — *Hashem yodei'a kavanaso* — but the inner reader is invited to hear them as one, since that is how Rabbeinu first delivered them. Intermediate: **Ois ח (R"N bracket)**: T58 'tlas nafkin mi-chad' + T59 'Heichal Ha-Kodesh' = ne'emru k'echad b'Torah achas al pasuk ***'Ashrei ha-am yod'ei teru'ah'*** (Teh 89:16). Achar kach Rabbeinu chalkam li-shtei Toros. R"N: 'k'she-kibalti b'chsav, amar li chalaktim li-shnayim. Hivanti she-hayah lo kavanah, v'Hashem yodei'a kavanaso.'