Running Commentary on Torah 6 — Call Joshua

Beginner: Torah 6 opens with the pasuk it will elucidate: **"Vayomer Hashem el Moshe, **kra es Yehoshua**, v'hisyatzvu ba'ohel mo'ed va'atzavenu"** — 'And Hashem said to Moshe: call Yehoshua, and station yourselves in the Tent of Meeting, and I will command him' (Devarim 31:14). The whole Torah will land on a precise reading of this verse: **Moshe** as the upper point of the alef, **Yehoshua** as the lower point, **ohel mo'ed** as the vav connecting them — and the moment of the hishtalshelus (cascading transition) is the moment of 'va'atzavenu' — **I, Myself, will command him**. Intermediate: Pasuk base: **"Vayomer Hashem el Moshe, kra es Yehoshua, v'hisyatzvu ba'ohel mo'ed va'atzavenu"** (Dev 31:14). The whole Torah will land on a precise reading: **Moshe** = upper point of alef (keter); **Yehoshua** = lower point (chirik); **ohel mo'ed** = vav connecting them. The pivot: *va'atzavenu* — **I, Myself**, command him.

Beginner: The opening principle. **"Every man must diminish in his own kavod (honor) and increase in the kavod ha'Makom (Hashem's honor)"** (cf. Tikkunei Zohar tikkun 13; Midrash Rabbah Bamidbar 4). Why? **"One who pursues after kavod does not merit to **kavod Elokim** but to **kavod melachim** — 'kvod melachim chakor davar' (Mishlei 25:2) — and everyone investigates him and asks: 'Who is this and who is that, that they give him such honor?' — and they dispute him, saying he isn't worthy."** By contrast: **"One who **flees** from kavod — who diminishes in his own honor and increases in kavod ha'Makom — merits to kavod Elokim, and then no one investigates whether he is worthy. Of him it is said: **'kvod Elokim haster davar'"** (Mishlei 25:2 — same verse, second half) — 'the honor of God is to conceal a matter' — it is **forbidden** to investigate this kavod. Intermediate: **"Every man must diminish his own kavod and increase kavod ha'Makom"** (Tik' Zohar 13; BaMR 4). Pursuing kavod → **kavod melachim** — "kvod melachim chakor davar" (Mishlei 25:2); everyone investigates and disputes him. Fleeing kavod → **kavod Elokim** — "kvod Elokim haster davar" (same verse, second half); forbidden to investigate.

Beginner: **ב. "And it is impossible to merit this *kavod* except through *teshuvah*"** — the kavod-of-Elokim described in the previous ois is conditional on teshuvah. **"And the essence of teshuvah is — when he hears his own disgrace, he is silent and quiet"** — the operational definition of teshuvah: *silence under insult*. Why exactly silence? **"For *leis kavod bela khaf* — there is no *kavod* without a *kaf*"** (Zohar Pinchas 255a). The word כָּבוֹד literally requires the letter ך. **"And the khaf is *keter*"** (Zohar ibid.; Tikkunei Zohar) — the *khaf* visually *is* a crown: an open curve over the head. **"Aspect of *Ehyeh*, aspect of teshuvah — because *'Ehyeh da ana zamin l'mehevei'*"** — the Name Ehyeh ("I will be") is decoded by the Zohar as: *I Am that which is about to come into being*. Future-oriented being. **"Meaning: before teshuvah, he has no *havayah* (being) yet — as if he has not yet come into being in the world — for 'better for him not to have been created than to have been created' (Eruvin 13b)"** — a sinner pre-teshuvah is ontologically *pre-existent*; he hasn't *earned* his being yet. **"And when he comes to purify himself and do teshuvah — then he is in the aspect of *Ehyeh* — meaning he begins to have *havayah* in the world — meaning *ana zamin l'mehevei* (I am ready to become)."** **"And this is the aspect of *keter*, because *keter* is the language of *hamtanah* (waiting), an aspect of teshuvah, as Chazal said (Yoma 38b-39a): '*ha'ba l'taher mesayin lo* — a parable: one who comes to buy balsam, they say to him: *hamtein* (wait)'"** — the baraisa on coming-to-purify uses the image of a merchant making the buyer *wait* for the precious balsam — *hamtein*, which shares the root of *keser* (cf. *l'hamtin=l'hakter*). **"And this is the aspect of *keter*, as it is written (Iyov 36:2): 'כַּתֵּר לִי זְעֵיר וַאֲחַוֶּךָּ'"** — "wait for me a little and I will tell you." The very verb *kater* in Tanach *is* 'wait.' Keser=waiting=teshuvah-in-becoming. **"But before teshuvah — then it is the aspect of *Ehyeh* in *hester panim* (hiddenness of the face) from him"** — Ehyeh's *face* is turned away. **"For he has not yet prepared himself *li'mehevei* (to be) in the world."** Then comes the chiddush: **"And *hester pnei Ehyeh* is in *gematria* — *DAM* (blood)"** — Ehyeh with its face hidden has numerical weight equal to *dam*. (Compute: אהיה=21; panim=180; hester=665... Rabbeinu is indicating the known kabbalistic calculation where the *back-of-face of Ehyeh* resolves to *dam*.) **"*Meaning*: *shefichas damim* (bloodshed) and *bizyonos*"** — the hester-pnei-Ehyeh manifests *in the world* as blood-shedding and humiliations. **"On the verse (Shmuel I 2:30): 'וּבֹזַי יֵקָלוּ' — 'and those who despise Me shall be lightly esteemed.'"** The baal-ga'avah who despised Hashem *now becomes the despised*. **"For the *dam* that is in the *chalal s'moli* (left cavity) of the heart — where the *madur* (chamber) of the *yetzer ha'ra* resides — as it is written (Koheles 10:2): 'וְלֵב כְּסִיל לִשְׂמֹאלוֹ' — 'the heart of a fool is on his left'"** — the yetzer lives in the *left* cavity of the heart, where the blood pools. **"Is still in full *tokef va'oz* (strength and force)"** — pre-teshuvah, this left-chamber blood-pool is at full strength. **"And *for this reason* there come upon him *bizyonos* and *shefichas damim* — for this is the aspect of *hester* and the *return of the face* of *Ehyeh*, which is *gematria DAM*"** — so *insults* and *bloodshed* against him are not arbitrary; they are the *manifestation* of *hester-pnei-Ehyeh=dam* in the left-cavity of his own heart. The sinner's own un-turned heart calls down *insults* that are literally *dam* in the objective world. The cure is *silence under those insults* — and *that* silence *annihilates* the left-cavity *dam*, which is *keter=kaf=Ehyeh-revealed*. Intermediate: **ב. "Essence of teshuvah = silence under insult"**. • Why: **"leis kavod bela khaf"** (Zohar Pinchas 255a); khaf=keter; keter=Ehyeh=teshuvah ("Ehyeh da ana zamin l'mehevei"). • Pre-teshuvah = no havayah yet ("noach lo she'lo nivra" Eruvin 13b); teshuvah = beginning-of-havayah. • Keter=hamtanah: Yoma 38b-39a ("ha'ba l'taher mesayin lo" — balsam mashal "hamtein"); Iyov 36:2 "כתר לי זעיר ואחוך". • Pre-teshuvah = hester-pnei-Ehyeh = gematria **DAM** → shefichas damim + bizyonos: **Shmuel I 2:30** "ובזי יקלו". • Dam ba'chalal s'moli ba'lev = madur ha'yetzer (**Koheles 10:2** "ולב כסיל לשמאלו") — at full tokef pre-teshuvah. • Therefore: insults + shefichas damim = *manifestation* of hester-pnei-Ehyeh-dam in the left-cavity. Silence-under-insult annihilates that dam → keter-kaf-Ehyeh revealed.

Beginner: The Rebbe inserts a precise kabbalistic note. **"*Peirush*: because the **achorayim** (back-side) of the Name **Ehyeh** is **gematria dam** (blood), as brought. That is: when one writes the Name 'backwards' — **aleph; aleph-heh; aleph-heh-yud; aleph-heh-yud-heh** — returning each time to the back — it is in gematria **dam**."** The arithmetic: 1 + 6 + 16 + 21 = 44. (Aleph=1; Aleph+Heh=1+5=6; Aleph+Heh+Yud=1+5+10=16; Aleph+Heh+Yud+Heh=1+5+10+5=21. Sum = 44 = **דם**.) **"And this is the aspect of the **returning and concealing of the face of Ehyeh**, that rises to **dam**."** Sin turns the face of Ehyeh inward; what remains visible from the back is *dam*. The tikkun will be to turn *dam* into *dom* (silence). Intermediate: **Peirush**: achorayim of **Ehyeh** = **dam** (gematria). Spelled cumulatively: א=1 + אה=6 + אהי=16 + אהיה=21 = 44 = **דם**. The hidden face of Ehyeh presents as dam; tikkun will be to flip dam → dom.

Beginner: **"And the tikkun for this: to turn **dam** into **dom** (silence) — to be from those who hear their reproach and do not reply, and who do not scrutinize the disgrace to his honor."** When he fulfills *dom l'Hashem*, Hashem responds: **"'Dom l'Hashem v'hischolel lo v'hu yapeil lecha chalalim'"** (Tehillim 37:7, as Chazal expounded Gittin 7a) — 'be silent to Hashem and wait for Him, and He will fell for you corpses (**chalalim**).' The Rebbe reads *chalalim* anatomically: **"'v'libi chalal b'kirbi'"** (Tehillim 109:22) — **the blood in the left chamber of the heart is diminished."** And **"this is the aspect of **zeviches ha'yetzer ha'ra** (slaughtering the evil inclination) — and by this one merits kavod Elokim — as it is written: **'zevach todah yechabdanenu'** (Tehillim 50:23), and Chazal expounded this on zeviches ha'yetzer ha'ra"** (Sanhedrin 43b). Intermediate: **Tikkun: turn dam → dom (silence).** Hear reproach, don't reply. Then Hashem **"dom l'Hashem...v'hu yapeil lecha chalalim"** (Teh 37:7, Gittin 7a). **Chalalim** read anatomically: **"v'libi chalal b'kirbi"** (Teh 109:22) — blood in the *left chamber* of the heart diminished = **zeviches ha'yetzer ha'ra**. → **"zevach todah yechabdanenu"** (Teh 50:23, Sanh 43b).

Beginner: **"And one must hold always to the middah of teshuvah"** — because **"'mi yomar zikiti libi, tahrti mei'chatasi'"** — 'who can say, I have purified my heart, I am clean from my sin' (Mishlei 20:9)? **"For at the moment a person says 'chatasi, avisi, pashati' — even that cannot be said with a pure heart without ulterior motive."** Brilliant reading: the very act of confession can itself be tainted by pride (*I am confessing so piously*). **"Therefore one must do teshuvah **on the first teshuvah** — i.e., on the 'chatasi, avisi, pashati' that he said."** Proof-text: **"'bi'sfasav kibduni'"** — 'they honor Me with their lips' (Yeshayahu 29:13) — because one merits kavod Hashem by teshuvah — **"'v'libo richak mimeni'"** — 'but their heart is far from Me' — i.e., the teshuvah itself needs teshuvah. The Rebbe now gives the deeper, developmental reason: **"And even if a person knows of himself that he did complete teshuvah, nevertheless he must do teshuvah **on the first teshuvah**. For at first, when he did teshuvah, he did so according to his [then-current] hasagah (attainment in G-dliness). And afterward, when he does teshuvah [a second time], certainly he recognizes and attains Hashem yisbarach more. Found: according to his present hasagah, certainly his **first hasagah** was in the aspect of **gashmiyus** (corporeality). Therefore he needs to do teshuvah on his first hasagah — on the fact that he gashmified the exaltedness of His G-dliness."** Every honest ascent in knowing Hashem retroactively exposes the previous level as too-material — and that lower conception of Him itself requires teshuvah. **"And this is the aspect of **olam ha'ba**, which will be entirely Shabbos — i.e., entirely teshuvah — as it says: 'וְשַׁבְתָּ עַד ה' אֱלֹהֶיךָ' (Devarim 30:2) — 'And you shall return until Hashem your G-d.'"** The Rebbe reads *ve'shavta* (and you return) as *ve'shavta* (you Shabbos-it): the endless Shabbos = endless teshuvah. **"For the ikkar of olam ha'ba is hasagas Elokus, as it says: 'וְיָדְעוּ אֹתִי לְמִקְטַנָּם וְעַד גְּדוֹלָם' (Yirmiyahu 31:33) — 'and they shall know Me from the small of them to the great.' Found: at every moment that they attain an extra hasagah, they will do teshuvah on the previous hasagah."** Olam ha'ba is structured as a perpetual teshuvah-ladder. **"And this is what our Sages said (Sanhedrin 43b): 'כָּל הַזּוֹבֵחַ אֶת יִצְרוֹ' — 'whoever slaughters his yetzer' — which is the aspect of teshuvah, aspect of 'וְלִבִּי חָלָל בְּקִרְבִּי' (Tehillim 109:22) — 'my heart is a corpse within me' — aspect of **dom** (silence) to Hashem, aspect of **Ehyeh**, aspect of **Keser**, aspect of kavod, as above; **'u'mischvadeh alav'** — 'and confesses over it' — i.e., confesses over the slaughter of his yetzer, i.e., does teshuvah on his [first] teshuvah and his first hasagah — **'k'ilu kibdo la'Kadosh Baruch Hu bi'shnei olamos'** — 'it is as if he honored the Holy One in two worlds.'"** The *two worlds* of kavod = two teshuvos. **"For the first teshuvah = kavod **olam ha'zeh**; and after the teshuvah [when] he merits extra hasagah and recognizes more the exaltedness of His G-dliness and does teshuvah on his teshuvah — that teshuvah = kavod **olam ha'ba**."** **"And this is what our Sages said (Pesachim 50a) on 'אוֹר יְקָרוֹת וְקִפָּאוֹן' (Zechariah 14:6): 'light that is precious (*yakar*) in this world — will be congealed (*kafui*) and light in olam ha'ba.'"** The brilliance of this world's clarity goes dim — becomes *kafui* — the moment we see the olam-ha'ba clarity. **"Found: in olam ha'ba, when they will merit extra hasagah in His G-dliness, certainly they will regret and do teshuvah on their olam-ha'zeh hasagah — for olam-ha'zeh hasagah is in the aspect of **gashmiyus** compared to olam-ha'ba hasagah. And this is 'k'ilu kibdo bi'shnei olamos' — because the slaughter of the yetzer [= first teshuvah] = kavod olam ha'zeh, and the confession over the slaughter [= second teshuvah] = kavod olam ha'ba, so that the first kavod becomes *kafui* and light against the second."** **"And this is what the Holy One says (Tehillim 50:21): 'אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי, דִּמִּיתָ הֱיוֹת אֶהְיֶה כָמוֹךָ' — 'these you did and I was silent; you imagined I would be like you.'"** The Rebbe reads this sharply: **"When a person is silent [about his own honor], he becomes the aspect of Ehyeh, as above. But the Holy One — when He is silent to the person — it is not (chas v'shalom) for the sake of His own Ehyeh (since that is not applicable to Him). Rather it is only so that [the sinners] should receive their punishment in olam ha'ba — for then their sins are arrayed before their eyes and He rebukes them to their face: 'אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ'."** Hashem's silence is not self-suppression (as man's is) — it is deferred tochachah. Intermediate: ג. V'tzarich le'echoz tamid b'midas ha'teshuvah, ki "mi yomar zikiti libi, tahrti mei'chatasi" (Mish 20:9) — b'sha'ah she'adam omer "chatasi, avisi, pashati," afilu zeh ee efshar lomar b'bar levav bli penayah. Nimtza, she'tzarich la'asos teshuvah al ha'teshuvah ha'rishonah — "bi'sfasav kibduni" (Yesh 29:13), ki al yedei teshuvah zocheh li'khvod Hashem, "v'libo richak mi'meni." V'afilu im yode'a adam b'atzmo she'asah teshuvah shleimah, af al pi chein tzarich la'asos teshuvah al ha'teshuvah ha'rishonah. Ki mi'tchilah k'she'asah teshuvah asah lefi hasagaso, v'achar kach k'she'oseh teshuvah, b'vadai makkir u'masig yoser es Hashem yisbarach. Nimtza lefi hasagaso she'masig achshav, b'vadai hasagaso ha'rishonah hi bechinas **gashmiyus**. Nimtza she'tzarich la'asos teshuvah al hasagaso ha'rishonah, al she'hisgashem es romemus Elokuso. V'zeh bechinas **olam ha'ba**, she'yihyeh kulo Shabbos = kulo teshuvah ("v'shavta ad Hashem Elokecha" Dev 30:2). Ki ikkar olam ha'ba = hasagas Elokuso ("v'yad'u osi li'miktanam v'ad gedolam" Yir 31:33). Nimtza, b'chol eis she'yasigu hasagah yeseirah, azai ya'asu teshuvah al ha'hasagah ha'rishonah. V'zeh ma'amar Chaza"l (Sanh 43b): **"Kol ha'zove'ach es yitzro"** = bechinas teshuvah, "v'libi chalal b'kirbi" (Teh 109:22), dom l'Hashem, Ehyeh, Keser, kavod; **"u'mischvadeh alav"** = she'misvadeh al zevichas yitzro = oseh teshuvah al teshuvaso v'hasagaso ha'rishonah; **"k'ilu kibdo la'HKB"H bi'shnei olamos"** — teshuvah rishonah=kavod olam ha'zeh, teshuvah shniyah=kavod olam ha'ba. V'zeh she'amru Chaza"l (Pes 50a) al "or yekaros v'kipa'on" (Zech 14:6): **"or she'hu yakar b'olam ha'zeh, yihyeh kafui v'kal l'olam ha'ba."** Nimtza b'olam ha'ba, k'she'yizku l'hasagah yeseirah, b'vadai yischar'tu v'ya'asu teshuvah al hasagas olam ha'zeh — ki hasagas olam ha'zeh b'vechinas gashmiyus neged hasagas olam ha'ba. V'zeh "k'ilu kibdo bi'shnei olamos": zevichas ha'yetzer = kavod olam ha'zeh; ha'viduy alav = kavod olam ha'ba; ha'kavod ha'rishon na'aseh kafui v'kal neged ha'sheni. V'zeh she'omer HKB"H (Teh 50:21): "Eleh asisa v'hecherashti, dimisa heyos Ehyeh kamocha" — ha'adam al yedei she'macharish na'aseh bechinas Ehyeh. Aval HKB"H, mah she'macharish la'adam, ein zeh bi'shvil Ehyeh ch"v (ein shayach etzlo), ela kedei she'yikblu onsham b'olam ha'ba, she'az mesadrin l'einav avonosav, v'yochiach oso al panav: "ochichacha v'e'erchah l'einecha."

Beginner: **ד. "And when a person wants to walk in the ways of teshuvah, he needs to be *baki b'halachah* (expert in halachah) — and he needs *two* beki'us-es: *baki b'ratzo* (expert in *running-up*) and *baki b'shov* (expert in *returning-down*)"** — this is the famous *shnei beki'us* of Likutey Moharan: the two expertises that together define a ba'al teshuvah. *Baki* is not mere knowledge — it is *fluency*. Two fluencies are required: one for ascent, one for descent. **"As it is written (Zohar Vayakhel 213b; Ha'azinu 292a): 'זַכָּאָה מַאן דְּעָיֵל וְנָפִיק' — 'fortunate is the one who *enters* and *exits*'"** — the Zoharic pair *ayil v'nafik*. **"And this is the aspect of (Tehillim 139:8): 'אִם אֶסַּק שָׁמַיִם — שָׁם אָתָּה'"** — "if I ascend to the heavens — *You are there*." **"Aspect of *ayil* (entering), aspect of *baki b'ratzo*"** — the ascent-expertise: *even in the heavens I do not stop; I know You are *above* me still; I keep running.* Never satisfied with any elevation reached. **"'וְאַצִּיעָה שְּׁאוֹל — הִנֶּךָּ'"** — "if I lay my bed in *Sheol* — *You are there*." **"Aspect of *nafik* (exiting), aspect of *baki b'shov*"** — the descent-expertise: *even in the absolute pit I do not despair; I know You are *there* too; I keep cleaving.* Never broken by any fall. **"And this is (Shir ha'Shirim 6:3): 'אֲנִי לְדוֹדִי וְדוֹדִי לִי' — *'Ani l'dodi'* is the aspect of *ayil*; *'v'dodi li'* is the aspect of *nafik*"** — the same double movement hidden in the lovers' verse: *I-to-my-Beloved* (my active ascent toward Him) = ayil; *my-Beloved-to-me* (His downward descent to me in the depths) = nafik. **"[And this is the *sod* of the *kavanos of Elul*]"** — Rabbeinu inserts a cryptic bracketed pointer. *Ani L'Dodi V'Dodi Li* famously forms the acrostic אלול (Elul) — and *its* secret is precisely the *ayil-nafik* teshuvah-pair. (This will be unpacked explicitly in ois ח below.) **"And this is the essence of His *kavod*"** — having *two* expertises is the essence of the kavod of teshuvah. **"And this is (Yeshayah 58:13): 'וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ' — *'derachecha'* in the plural"** — the pasuk of Shabbos-kavod says "*your ways*" (plural). **"Meaning: *ayil v'nafik* — both directions"** — *kavod* (*v'chibbado*) comes from *doing* Hashem's *ways* — plural — entering *and* exiting. **"And when he has these two beki'us-es mentioned above, then he walks in the ways of teshuvah and merits the *kavod Hashem*, as it is written: 'וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ'"** — the operational conclusion: *two beki'us = two derachecha = kavod Hashem = teshuvah*. **"Meaning, he merits *keser* — for *leis kavod bela khaf*, and then the right hand of Hashem is *peshutah* (extended) to receive his teshuvah [and this is the *sod* of the *kavanos of Elul*]"** — the two beki'us-es *open* the right hand of Hashem (*yemin Hashem peshutah l'kabel shavim* — from the Rosh Hashanah mussaf; cf. Pesachim 119a). Once both fluencies are operative, *teshuvah is received*. The bracketed clue is repeated: all of this is hidden *Elul*-kavanos, which will be unwrapped in ois ח. Intermediate: **ד. Two beki'us: baki b'ratzo + baki b'shov**. • **Zohar Vayak 213b; Ha'az 292a** "זכאה מאן דעיל ונפיק". • **Teh 139:8** "אם אסק שמים שם אתה" = ayil = baki b'ratzo (never stop ascending). "ואציעה שאול הנך" = nafik = baki b'shov (never despair in the pit). • **Shir 6:3** "אני לדודי ודודי לי" — Ani l'Dodi=ayil; v'Dodi Li=nafik → [acrostic אלול]. • **Yesh 58:13** "וכבדתו מעשות דרכיך" — *derachecha* plural = both directions. • Two beki'us → keser → yemin peshutah l'kabel shavim. • [Sod kavanos Elul — unpacked in ois ח below.]

Beginner: **"By means of the silence and quietude is made the aspect of **chirik**"** — as brought in Tikkunim (Hakdamah 7). **"'V'sachas raglav ke'ma'aseh livnas hasapir'"** — 'and under His feet like a work of sapphire stone' (Shemos 24:10) — this is **chirik**; and this is the aspect of **"'v'ha'aretz hadom raglai'"** (Yeshayahu 66:1) — 'the earth is My footstool' — **'hadom'** = aspect of **demamah** (silence); and this is the aspect of the **lower point of the form of the alef**. And **the upper point above the alef is the aspect of **keser** — the aspect of **'u'mima'al la'rakia asher al rosham even sapir demus kisse'** (Yechezkel 1:26) — 'and above the firmament above their heads a sapphire stone, the likeness of a throne' — 'that is covered above from the vav in the alef, which is called the firmament' (ibid. Tikkunim). **The point is the throne that is covered** — as in **'bamufla mimcha al tidrosh, u'bamechuseh mimcha al tachkor'"** (Chagigah 13a) — 'do not seek what is beyond you, do not investigate what is hidden from you.' This is **'kvod Elokim haster davar'** (Mishlei 25:2) — the keser-aspect. **"And the vav within the alef is the **rakia, shamayim, esh u'mayim** — aspect of the **bosheth** (shame) whose face changes to many colors (see Chiddushei Aggados Berachos 6b, s.v. *mai k'rum*). And this is the rakia that is the *kelalus ha'gvanin* — the totality of colors."** The vav connects by absorbing shame silently. Then the Rebbe assembles the full letter-mystery: **"And by this is made **adam** to sit upon the throne — as it says (ibid. Yechezkel): 'וּדְמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה' — 'and a likeness like the appearance of adam upon it from above' — for 'there is no *adam* without an alef' (ibid. Tikkunim)."** Here comes the letter-play: **"And this is the letters of **אדם** — alef + dam (אדם = אלף + דם). That is: by **dom l'Hashem** [the silencing of the blood], is made **alef**, and is made **adam to sit upon the throne**"** (see Zohar Tazria 48). The yetzer's *dam* (blood) silenced into *dom* produces the *alef* that completes *dam* into *adam* — the fully-realized human who ascends to sit on the Throne. **"For the vav within the alef is the rakia, the kelalus ha'gvanin — i.e., the bosheth, as above. And the lower point is the silence and the demamah — as it says 'v'ha'aretz hadom raglai' — and this is the aspect of chirik, the aspect of 'v'sachas raglav.' And the upper point is the kisse d'mischasya — the aspect of teshuvah, the aspect of 'kvod Elokim haster davar,' the aspect of 'ba'mechuseh mimcha al tachkor,' the aspect of 'u'mima'al la'rakia demus kisse... v'na'aseh adam la'shevet al ha'kisse,' the aspect of 'k'mar'eh adam alav mi'lma'ala.'"** **"And then is made a **yichud between chammah u'levanah** (sun and moon) — that the sun illuminates the moon — and is made a **yichud between Moshe and Yehoshua**. For (Bava Basra 75a) 'the face of Moshe is like the face of the sun' — and this is the upper point, aspect of kisse, aspect of Moshe, as it says (Tehillim 89:37): 'וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי' — 'and His throne as the sun before Me' — aspect of 'u'mima'al la'rakia demus kisse.'"** **"And the lower point is Yehoshua — aspect of moon — aspect of 'v'sachas raglav ke'ma'aseh livnas' — this is **levanah** (moon)."** The Rebbe picks up *livnas* (sapphire-brick) as a pun on *levanah* (moon). **"And the vav within the alef is the rakia — which is the aspect of the **ohel** — as it says (Shemos 33:11): 'וִיהוֹשֻׁעַ בִּן נוּן לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל' — 'and Yehoshua son of Nun would not depart from within the tent.' And **ohel = rakia**, as it says (Yeshayahu 40:22): 'וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת' — 'He stretches them like a tent to dwell,' and (Tehillim 104:2): 'נוֹטֶה שָׁמַיִם כַּיְרִיעָה' — 'He stretches the heavens like a curtain' — and this is (Shemos 26:7): 'יְרִיעוֹת הָאֹהֶל' — 'curtains of the tent.'"** Yehoshua's *not departing from the tent* = not departing from the rakia-vav that connects upper and lower points. **"And the upper throne — i.e., the upper point — is divided into **three drops**. For teshuvah must be in three conditions, as it says (Yeshayahu 6:10): 'פֶּן יִרְאֶה בְעֵינָיו, וּבְאָזְנָיו יִשְׁמָע, וּלְבָבוֹ יָבִין וָשָׁב' — 'lest he see with his eyes, and with his ears hear, and his heart understand and return.'"** Eyes + ears + heart = the three-drop structure. **"And these three aspects are the point of **segol** — 'and segol is the sun' (Tikkunim, Hakdamah 7b) — which is 'the face of Moshe like the face of the sun.'"** Segol = three-dot vowel = three conditions of teshuvah = sun = Moshe-face = upper point. Intermediate: ה. V'al yedei ha'demimah v'ha'shesikah na'aseh bechinas **chirik** (Tik Hakdamah 7a). "V'sachas raglav ke'ma'aseh livnas ha'sapir" (Shem 24:10) = chirik, bechinas "v'ha'aretz hadom raglai" (Yesh 66:1) — hadom=demamah — bechinas **nekudah tachtonah shel tzuras alef**. U'nkudah elyonah she'al ha'alef=bechinas **keser**, bechinas "u'mima'al la'rakia asher al rosham even sapir demus kisse" (Yech 1:26), "d'miskasya le'eila mi'vav she'b'alef, d'miskarya rakia" (Tik), v'ha'nkudah=kisse d'miskasya ("ba'mufla mimcha al tidrosh, u'va'mechuseh mimcha al tachkor" Chag 13a) — bechinas "kvod Elokim haster davar"=keser. V'ha'vav she'b'toch ha'alef=rakia/shamayim/esh u'mayim=bechinas **ha'bosheth** she'nishtanah panav l'kamah gonim (Chag"A Ber 6b s.v. mai k'rum) — rakia=kelalus ha'gvanin. V'na'aseh al yedei zeh **adam** la'shevet al ha'kisse ("u'dmus k'mar'eh adam alav mi'lma'alah" Yech 1:26), ki "leis adam b'lo alef" (Tik). V'zeh osios **אדם = אלף + דם** — al yedei **dom l'Hashem** na'aseh alef v'na'aseh adam la'shevet al ha'kisse (Zohar Tazria 48). Ki ha'vav she'b'toch ha'alef=rakia/kelalus gvanin=bosheth. V'ha'nkudah tachtonah=shesikah/demamah ("v'ha'aretz hadom raglai")=chirik ("v'sachas raglav"). V'ha'nkudah elyonah=kisse d'miskasya=teshuvah="kvod Elokim haster davar"=keser="u'mima'al la'rakia demus kisse... v'na'aseh adam la'shevet"="k'mar'eh adam alav mi'lma'alah." V'az na'aseh **yichud bein chammah l'levanah** — shemesh me'ir la'levanah — v'yichud bein Moshe l'Yehoshua. Ki (BB 75a) "pnei Moshe k'pnei chammah" — zo nkudah elyonah=kisse=Moshe ("v'kiso k'shemesh negdi" Teh 89:37)="u'mima'al la'rakia demus kisse." V'ha'nkudah tachtonah=Yehoshua=levanah="ke'ma'aseh livnas"=levanah. V'ha'vav she'b'toch ha'alef=ha'rakia=bechinas **ohel** ("v'Yehoshua bin Nun lo yamish mi'toch ha'ohel" Shem 33:11), v'ohel=rakia ("va'yimatchem ka'ohel la'shevet" Yesh 40:22; "noteh shamayim ka'yeriah" Teh 104:2; "yeri'os ha'ohel" Shem 26:7). V'ha'kisse elyon=ha'nkudah elyonah nechleket l'shalosh tipin. Ki teshuvah tzerichah lihyos b'shalosh tna'im ("pen yireh v'einav u'v'oznav yishma u'lvavo yavin va'shav" Yesh 6:10). V'elu ha'shalosh bechinos=nkudas **segol** — "v'segol da chammah" (Tik Hakdamah 7b) = pnei Moshe k'pnei chammah.

Beginner: **"And this is the *peirush*: **"Amar Rabba bar bar Chana: once we were walking in the desert and we saw geese whose feathers were dropping from their fatness, and **streams of oil flowed from under them**. I said to them: 'Do I have a share from you in the world to come?' One raised for me a thigh, and one raised for me a wing. When I came before Rabbi Elazar, he said to me: **'Israel will be held accountable for them.'"** (Bava Basra 73b). This is the fourth Rabba bar bar Chana ma'amar decoded in consecutive Torahs (T3, T4, T5, now T6). Every detail — the desert, the fattening geese, the feathers dropping, the streams of oil from underneath, the offering of thigh and wing, and Israel's future accountability — will be the Rebbe's mirror of this Torah's whole structure. Intermediate: Fourth Rabba bar bar Chana ma'amar (T3 akrukta, T4 worm, T5 ship-between-fins, T6 geese): **"We were walking in the desert, saw geese whose feathers dropped from their fatness, streams of oil flowing from under them. I asked: do I have a share from you in olam haba? One raised a thigh, one raised a wing. R' Elazar: 'Israel will be held accountable for them'"** (Bava Basra 73b).

Beginner: **Rashbam's gloss:** **"dishmitin gadfaihu"** — their feathers fell from their great fatness. **"Dilya li gadpa"** — raised the wing for me — a hint: this is your portion for the world-to-come. **"Lisein aleihem es ha'din"** — by their sins Mashiach is delayed, and these geese suffer **tza'ar ba'alei chayim** because of their fat. Intermediate: Rashbam: **dishmitin gadfaihu** = feathers fell from fatness; **dilya li gadpa** = raised the wing = hint to olam haba portion; **lisein aleihem es ha'din** = their sins delay Mashiach, geese suffer tza'ar ba'alei chayim.

Beginner: **Peirush**. **"'**She'halach**'** — he went to investigate the good middah of **anavah** (humility), where a person makes himself like a threshing-floor on which all tread"** (cf. Eruvin 54a). **"'**V'ra'ah chachamim**' — and this is the aspect of **geese**, as Chazal said (Berachos 57b): **'one who sees an oh (goose) in a dream should expect chochmah.'"** **"'Dishmitin gadfaihu' — Rashi explains: feathers — this is the aspect of **machlokes and bizyonos** (disputes and disgraces), as it is written: **'ki yinatzu anashim'** (Devarim 25:11) — that they **don't pay attention** to the disputes and disgraces of those who disgrace them, and hear their reproach and don't reply. On account of this silence they are called **chachamim** — for (Avos 3:17): **'syag la'chochmah — shetikah'** ('the fence of wisdom is silence'). **[Because silence is the aspect of keter, because through silence one merits teshuvah, which is the aspect of keter...]** And this is the language of **'shomeit'** — as in **'shamot kol ba'al masheh yado'** (Devarim 15:2) — 'every creditor shall release' — that they don't demand redress for their insult. And this is: **'syag la'chochmah shetikah'** — **syag precisely** — this is keter, which is the aspect of a **syag and g'deir saviv saviv** (fence and boundary all around) that surrounds and crowns and adorns the chochmah."** Intermediate: **Peirush**: **"she'halach"** = investigating **anavah** (man as threshing-floor trodden by all; cf. Eruvin 54a). **"V'ra'ah chachamim"** = **geese** (Berachos 57b: "sees a goose in a dream — expect chochmah"). **"Dishmitin gadfaihu"** = **feathers = machlokes/bizyonos** ("ki yinatzu anashim," Dev 25:11); they don't attend to them. Silent → called **chachamim** (Avos 3:17: "syag la'chochmah shetikah"). **"Shomeit"** = "shamot kol ba'al masheh" (Dev 15:2) — release, don't demand redress. **"Syag precisely"** = keter = fence surrounding, crowning, adorning chochmah.

Beginner: **"[Footnote: because through silence one merits teshuvah, which is the aspect of keter, as above. And this is the aspect of **'syag la'chochmah shetikah'**. **'Syag'** precisely — this is the aspect of keter, which is the aspect of **syag and g'deir saviv saviv** that surrounds and crowns and adorns the chochmah. This keter, which is the aspect of syag, is made **from silence**, as above. And this is: **'syag la'chochmah shetikah'**, as above.]"** The Rebbe is insisting: Avos **syag la'chochmah — shetikah** is not saying silence *protects* wisdom from outside; it is saying silence **constructs** the very crown that makes chochmah visible. Intermediate: **[Footnote]**: Silence → teshuvah → keter = **syag**. Avos 3:17 "syag la'chochmah shetikah" is not 'silence protects wisdom'; it is 'silence *constructs* the crown that makes chochmah visible.' *Syag* precisely = keter, the fence-saviv-saviv surrounding, crowning, adorning chochmah.

Beginner: **"*Peirush 'mishmanaihu'* — from the language: 'שָׁמַנְתָּ עָבִיתָ'"** (Devarim 32:15) — "you have grown fat, thickened." The Gemara's description of *mishmanaihu* (the fattened ones) is re-read by Rabbeinu via the same root. **"Meaning: because they hold themselves in the aspect of (Devarim 32:15): 'שָׁמַנְתָּ עָבִיתָ' — for this reason they hear their reproach and do not reply"** — the "fattening" is not physical obesity but *thick-skinned submission to insult*. **"For they do this *for the sake of teshuvah* on their iniquities, as it is written (ibid.): 'וַיִּשְׁמַן יְשֻׁרוּן'"** — Yeshurun grew fat. Rabbeinu treats Moshe's rebuke as encoded *praise* in this register. **"Aspect of (Yeshayah 6:10): 'הַשְׁמֵן לֵב הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע, פֶּן יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ'"** — "fatten this people's heart, make their ears heavy, seal their eyes — lest they see with their eyes and hear with their ears and their heart understand and they return and be healed." On the surface this is a *punishment*: Hashem tells Yeshayah to *blind* the people so they *won't* do teshuvah. Rabbeinu inverts the reading: **"for *teshuvah* must be in these three conditions — *fattened heart* (against ga'avah), *stopped ears* (against lashon ha'ra), *closed eyes* (against unfitting sights) — *pen yireh*... is the *method* of teshuvah, not a block against it."** The ba'al teshuvah *makes* his own heart fat to an insult (no reactive anger), *heavy* in his ears to slander (does not absorb), *closed* in his eyes to unseemly images — and by these *three tenai'im* of shamanta/avita, *teshuvah* works. **"*'V'nagdi nachalei d'mishcha mitchoseihu'* — meaning: through the *silence*, they merit the *kavod Elokim*, which is the aspect of *shemen* (oil), as it is written (Tehillim 45:8): 'אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע, עַל כֵּן מְשָׁחֲךָ אֱלֹקִים אֱלֹקֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ'"** — "you loved righteousness and hated wickedness; *therefore* Elokim your God has *anointed you with oil of joy* beyond your fellows." The mal'ach whose silence loves-tzedek-and-hates-rishah is *anointed with shemen* — rivers of oil flow *beneath* him. **"And this is the aspect of (Tehillim 24:7): 'מֶלֶךְ הַכָּבוֹד'"** — the "King of *Kavod*" — for the kavod of the Melech streams in oil over the heads of the silent. **"*'V'amina lehu: is li mi'naichu chulka l'alma d'asi? Chada d'alya li atma'* — this is the aspect of 'וְהָאָרֶץ הֲדֹם רַגְלָי' — aspect of the lower point, as above"** — in the Gemara's story (BB 74a), the angels showed Rabba bar bar Chanah the righteous of Yavne, and they answered Rabba: "yes, we have a portion in olam ha'ba — one raises for me an *atma* (thigh piece) and one raises for me a *gadpa* (wing)." Rabbeinu decodes: *atma* = lower thigh = *v'ha'aretz hadom raglai* = the lower point of the alef (the seat of feet-on-earth kavod = zevichas ha'yetzer). **"*'V'chada d'alya li gadpa'* — this is the aspect of *kisei* (throne), as it is written (Yeshayah 30:20): 'וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ' — this is the aspect of the *upper* point"** — the *gadpa* = the *kanaf* of the throne = "your Teacher shall no longer hide Himself" = the upper point of the alef = kavod Elokim = keser. **"Meaning that they *showed* Rabba bar bar Chanah that he too had merited these aspects"** — the angels' answer was not just a theological statement; it was the *revelation* that Rabba himself had reached *both* the lower point (silent under his own insults) and the upper point (the hidden face). **"*'Amar Rabi Elazar: atidin Yisrael liten aleihem es ha'din'* (see Ruth Rabbah 1:2) — for *Yisrael* are called *Adam*, and 'קוּדְשָׁא בְּרִיךְ הוּא וְיִשְׂרָאֵל כֹּלָּא חַד' (Zohar)"** — Israel and HKB"H are *one*. **"And Yisrael, which is the aspect of *Adam*, will sit on the *kisei*, as it is written: 'וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם' (Yechezkel 1:26; see Zohar Chayei Sarah 126b; Tanchuma Kedoshim 1), and Yisrael will judge all who come into the world — meaning, they themselves will *judge* all *dinim*"** — the *atidin liten es ha'din* is no longer read as *Israel will answer-in-judgment*; rather, *Israel will sit-on-the-kisei and judge*. Yisrael is the *ish-on-the-kisei* of Yechezkel's merkavah-vision. The silence-teshuvah that *builds the kisei* ends up placing *you* upon it. Intermediate: **Peirush 'mishmanaihu' — shamnta avisa as teshuvah-state**. • *Mishmanaihu* from **Dev 32:15** "שמנת עבית" / "וישמן ישרון" — the "fattening" = hearing reproach without reply = teshuvah. • 3-tenai hateshuvah in **Yesh 6:10** "השמן לב... ואזניו הכבד ועיניו השע, פן יראה..." — fat heart vs ga'avah, heavy ears vs lashon ha'ra, shut eyes vs bad sights. • **Nachalei d'mishcha** = kavod Elokim = shemen — **Teh 45:8** "אהבת צדק...על כן משחך אלקים"; **Teh 24:7** "מלך הכבוד". • **BB 74a Rabba bar bar Chanah** — *chada d'alya atma* = **Yesh 66:1** "v'ha'aretz hadom raglai" = lower point; *d'alya gadpa* = kisei = **Yesh 30:20** "ולא יכנף עוד מוריך" = upper point. • Revealed to Rabba that he merited both nkudos. • **Ruth Rabbah 1:2** "atidin Yisrael liten aleihem es ha'din": Yisrael=Adam, KB"H v'Yisrael kolla chad (Zohar); Yisrael on kisei (**Yechezkel 1:26** "וְעַל הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם"; **Zohar Chayei Sarah 126b; Tanchuma Kedoshim 1**) → *yitnu din* = *they judge* all dinim.

Beginner: **ז. "*Peirush* (Tehillim 47:4): 'יַדְבֵּר עַמִּים תַּחְתֵּינוּ וּלְאֻמִּים תַּחַת רַגְלֵינוּ' — this is the aspect of *chirik*, the lower point of the *alef*, which is the aspect of 'וְתַחַת רַגְלָיו' (Shemos 24:10) — aspect of 'וְהָאָרֶץ הֲדֹם רַגְלָי' (Yeshayah 66:1)"** — David's pasuk of *subduing nations beneath our feet* is the *tachas-raglav* zone — the *chirik* = lower yud beneath the alef-body. **"'יִבְחַר לָנוּ אֶת נַחֲלָתֵנוּ' — this is the aspect of *Moshe*, the upper point of the alef, aspect of 'וּמִמַּעַל לָרָקִיעַ... דְּמוּת כְּמַרְאֵה אָדָם' (Yechezkel 1:26) — 'וְכִסְאוֹ כַּשֶּׁמֶשׁ'"** — "His throne is like the sun." **"'פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה'"** (Bava Basra 75a) — "Moshe's face is like the face of the sun" — both the *chammah* (sun) and the *kisei*-above-the-rakia belong to the upper point, which is Moshe. **"As Chazal said (Zevachim 119a): 'Rabi Shimon says: *nachalah* — this is *Shiloh*' — and 'שִׁילֹה דָא מֹשֶׁה' (Zohar Bereshis 25b; Tikkun 21)"** — *nachalaseinu* in the pasuk = *Shiloh* (the first permanent dwelling-place of the Mishkan) = *Moshe* himself (kabbalistic identification — Shiloh=Moshe, both are the upper-point of da'as). So *yivchar lanu es nachlaseinu* literally means *'He will choose for us Moshe=upper-point.'* **"'אֶת גְּאוֹן יַעֲקֹב' — this is the aspect of the *vav* within the alef, aspect of *ohel* (tent), aspect of *ohr* (light) — that *Moshe illuminates to Yehoshua*, as it is written (Bereshis 25:27): 'וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים'"** — Yaakov the tent-dweller. The *ohel* = the *vav* (the tent's extended middle pole) connecting upper-point to lower-point. *Ge'on Yaakov* = Yaakov's middle-pillar = the ohel-ohr by which Moshe's light reaches Yehoshua. **"And this is the aspect of (Sanhedrin 20b): 'Three mitzvos Yisrael were commanded upon their entry into the Land: *to destroy the seed of Amalek*, *to appoint a king*, and *to build the Beis ha'Bechirah*'"** — the baraisa of the *shalosh mitzvos*. Rabbeinu aligns them with the three pieces of the alef-structure of Tehillim 47:4: **"*'To destroy the seed of Amalek'* — this is the aspect of 'יַדְבֵּר עַמִּים תַּחְתֵּינוּ'"** — subduing nations beneath = eliminating Amalek = *lower point* (the work of Yehoshua, as will be elaborated in ois ח). **"*'To appoint a king over them'* — this is the aspect of 'גְּאוֹן יַעֲקֹב', aspect of (Bamidbar 24:17): 'דָּרַךְ כּוֹכָב מִיַּעֲקֹב' — aspect of *melech*"** — a *king rising from Yaakov* = Ge'on Yaakov = the vav-ohel, middle pillar of sovereignty = Mashiach. Malchus-derech-kochav is *middle-of-the-alef*. **"*'To build the Beis ha'Bechirah'* — this is the aspect of *Moshe*, aspect of *da'as*, as Chazal said (Berachos 33a): 'Whoever has *de'ah* in him — it is as if the *Beis ha'Mikdash* were built in his days'"** — *Moshe=da'as=Beis ha'Mikdash*. The upper point = da'as = Beis ha'Bechirah. **"And this is the aspect of 'יִבְחַר לָנוּ אֶת נַחֲלָתֵנוּ'"** — *nachalaseinu=Shiloh=Moshe=the upper-point=the Beis ha'Bechirah*. The three mitzvos of entering-the-Land are exactly the three points of the alef = the three parts of *yadbir-yivchar-ge'on* of Tehillim 47:4 = teshuvah itself. Intermediate: **ז. Peirush Teh 47:4 — alef-structure mapped to the 3 pre-entry mitzvos**. • *"Yadbir amim tachteinu u'leumim tachas ragleinu"* (**Teh 47:4**) = chirik / lower point / "v'ha'aretz hadom raglai" (**Yesh 66:1**) = **destroy Amalek**. • *"Yivchar lanu es nachlaseinu"* = upper point / Moshe / "u'mima'al la'rakia...demus k'mar'eh Adam" (**Yech 1:26**) / "kisei kashemesh" / "pnei Moshe k'pnei chammah" (**BB 75a**). Nachalah=Shiloh (**Zev 119a** R' Shimon) = "Shiloh da Moshe" (**Zohar Ber 25b; Tikkun 21**) = **build Beis ha'Bechirah** (Moshe=da'as; **Ber 33a** "mi she'yesh bo de'ah k'ilu nivneh BHM"). • *"Es ge'on Yaakov"* = vav-in-alef / ohel / ohr (Moshe illuminates Yehoshua) — **Ber 25:27** "yoshev ohalim" = **appoint a king** (**Bam 24:17** "darach kochav mi'Yaakov"). • **Sanh 20b** 3 mitzvos = 3 parts of alef = 3 limbs of Teh 47:4 = teshuvah.

Beginner: **"[From siman 4 until here, language of our Rebbe, zichrono livrachah]."** Reb Nosson inserts an editorial marker: sections 4 through the point just reached were recorded in the Rebbe's own words; what follows is his transcriptional elaboration. **[This connects to sod kavanos of Elul: the Rebbe heard in it the **derech b'yam** (way in the sea) — **"hanosen ba'yam derech"** (Yeshayahu 43:16) — that one must illuminate the 'way' within the sea; and the way is the **yamin** which in milui ascends to derech with three letters, that is twice...]** Intermediate: Reb Nosson's editorial marker: **"from siman 4 to here — Rebbe's own words."** The rest is elaboration. [Connection to Elul kavanos: **"hanosen ba'yam derech"** (Yesh 43:16) — derech within the sea — *yamin* in milui ascends to derech.]

Beginner: **Peirush ha'pasuk:** **"'Vayomer Hashem el Moshe, Kra es Yehoshua'** — **Moshe is the upper point, Yehoshua is the lower point."** **"'V'hisyatzvu ba'ohel'** — this is the aspect of the **rakia**, the vav within the alef."** **"'Va'atzavenu'** — because Moshe needed at that moment to transmit everything to Yehoshua, **'v'ein shilton b'yom ha'maves'** (Kohelet 8:8) — 'there is no dominion on the day of death' — because at the moment of the tzaddik's passing, he has no more rulership and power to illuminate to Yehoshua. Therefore **the verse is precise: 'va'atzavenu' — I, **Myself** — because the dominion has returned to the Holy One Himself."** This is the heart of the verse: Moshe's transmission is *not* the crucial handoff; the crucial moment is Hashem **Himself** stepping in to command Yehoshua directly, because the tzaddik has just withdrawn. Intermediate: **Peirush ha'pasuk:** **"Vayomer Hashem el Moshe, kra es Yehoshua"** — Moshe = upper point; Yehoshua = lower point. **"V'hisyatzvu ba'ohel"** = rakia = vav within alef. **"Va'atzavenu"** = Moshe needed to transmit — but **"ein shilton b'yom ha'maves"** (Koh 8:8) — at tzaddik's petirah he loses power to illuminate Yehoshua; hence **precisely** **va'atzavenu — "I Myself,"** since dominion reverted to Hashem Himself.

Beginner: **"And the general principle of the entire matter is contained in the form of the **alef** — upper point, lower point, and vav. Study this carefully."** The Rebbe now compresses everything into a single letter-picture. **"And this is the matter our Sages said (Sanhedrin 20b): that before Israel's entry into the Land, they were warned to fulfill three mitzvos: **to destroy the seed of Amalek, to build the Beis ha'Bechirah, and to appoint a king**."** Each maps precisely onto the three parts of the alef: **"'To destroy the seed of Amalek' = the aspect of **Yehoshua** = the lower point."** Proof: **"For the essential wiping-out of Amalek depends on Yehoshua, as it says (Shemos 17:9): 'צֵא הִלָּחֵם בַּעֲמָלֵק' — 'Go out, fight Amalek' — and as is explained in the Zohar (Beshalach 65b)."** **"'To build the Beis ha'Bechirah' = the aspect of **Moshe** = the upper point. For 'one who has *de'ah* in him — it is as if the Beis ha'Mikdash were built in his days' (Berachos 33a), and Moshe is the aspect of da'as."** **"'To appoint a king' = the aspect of the **rakia** — the vav within the alef — as it says: 'דָּרַךְ כּוֹכָב מִיַּעֲקֹב' (Bamidbar 24:17) — 'a star shall tread forth from Yaakov' — which refers to the king who will arise from Yaakov. And 'darach kochav' is the aspect of rakia — which contains stars and constellations. And 'mi'Yaakov' — for 'יַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים' (Bereishis 25:27) — aspect of rakia-as-ohel ('va'yimatchem ka'ohel'), as explained in the Zohar that Yaakov is the aspect of vav."** Moshe (upper) — Yaakov-vav (rakia/king) — Yehoshua (lower): the alef-structure underlies the three pre-entry mitzvos. **"For these three mitzvos are the aspect of **teshuvah**."** **"And this is the secret of the **Kavanos of Elul**. I heard a little, like a drop from the sea."** [He defers here to the Arizal's known kavanos for Elul but then unveils how his whole Torah has silently encoded them.] **"The general kavvanah of Elul is 'הַנּוֹתֵן בַּיָּם דָּרֶךְ' (Yeshayahu 43:16) — 'He who sets a way in the sea' — that one must illuminate the aspect of **derech** (way) in the sea. And this derech is the aspect of **two times the Name יב"ק (Yabok)** — for two times Yabok (2 × 112 = 224) = the gematria of **derech (דרך = 4 + 200 + 20 = 224)**."** **"And this is drawn from two Names — **קס"א (KaSA) and ס"ג (SaG)** — for these two Names together equal 2 × Yabok (161 + 63 = 224) = derech."** KaSA = Ehyeh filled with yodin (אלף קי יוד קי = 1+60+100 = 161); SaG = Havayah filled with one vav (יוד קי ואו קי = 63). **"And one must intend the Name KaSA with a segol vowel, and the Name SaG with a chirik vowel. And the segol of KaSA and the chirik of SaG together equal **ת (tav = 400)**."** The calculation: **"The Name KaSA is the Name Ehyeh in its full filling (אלף קי יוד קי) = 10 letters; each letter pointed with segol — and segol is three dots — so each contributes 30, and 10 × 30 = **ש (shin = 300)**. The Name SaG is 10 letters of the filling of Havayah (יוד קי ואו קי); each pointed with chirik (one dot = 10), so 10 × 10 = **ק (kuf = 100)**. Together: chirik-of-SaG + segol-of-KaSA = 100 + 300 = **ת (tav = 400)**."** **"And then, by means of all these aspects, the right hand [of Hashem] is extended to receive his teshuvah — for **yamin** in its full filling equals **derech** with the three letters, which is two times Yabok, etc."** *Yamin* = יוד מם נון (filling) totals to precisely *derech*. The mechanics of Elul-kavanos fire exactly when the segol-upper-point and chirik-lower-point work together. **"Now come and see and understand how all the above kavanos are hinted and hidden in a wondrous and awesome way within the above Torah itself."** The Rebbe now reveals that his own earlier Torah already silently contained the Arizal's Elul math. **"For it was explained there — that one who wants to do teshuvah needs two **beki'us** (expertises): beki b'ratzo, beki b'shov — the aspect of **עיל ונפיק** ('entering and exiting'), the aspect of 'אִם אֶסַּק שָׁמַיִם שָׁם אָתָּה' (Tehillim 139:8) = beki b'ratzo; 'וְאַצִּיעָה שְׁאוֹל הִנֶּךָּ' (ibid.) = beki b'shov."** The simple meaning: **"One who wants to walk in the ways of teshuvah must gird his loins to strengthen himself in Hashem's ways always — whether in ascent or descent. In ascent: even if he merits some high level, he must not stop there or be satisfied; he must know and believe he must go further and further — this is *beki b'ratzo*. And conversely — if he falls, G-d forbid, even into the lowest depths, he must never despair; he must always search and seek Hashem, strengthen himself wherever he is, for even in the lowest Sheol, Hashem is present and one can cleave to Him — this is 'v'atzi'ah Sheol hinneka' = *beki b'shov*."** **"And our Rebbe, his memory for a blessing, precisely used the word **beki** (expert) — for this is a very, very great expertise: to know how to exert oneself and labor in Hashem's service always, and to anticipate at every moment reaching a higher level, and yet — no matter what befalls him — never fall in his mind at all, and fulfill 'v'atzi'ah Sheol hinneka.'"** **"And on the hidden level, the secret of the Kavanos of Elul above is encoded here — for **beki** is the aspect of the Name Yabok (יב"ק), whose letters are **בקי** (see Zohar Mishpatim 116b; Zohar Pinchas 223a). And when one merits the two beki'us-es — two times beki = two times Yabok = derech — one thereby merits the way of teshuvah, as above."** **"And this itself is the secret of the two beki'us: **beki b'ratzo** = 'esak shamayim' = **segol of KaSA** — because the letters of 'אסק' = 1 + 60 + 100 = **161 = KaSA**. **Beki b'shov** = 'v'atzi'ah Sheol hinneka' = **chirik of SaG** — from the root **'אַל תַּסֵּג גְּבוּל עוֹלָם' (Mishlei 22:28)** — one who displaces the boundary and is pushed back — the aspect of descent."** *TaSeiG* (displacement) ↔ *SaG* (the Name). Even the fall is a *SaG* that sustains you. **"For segol = chammah = the upper point above the alef, divided into three drops = 'esak shamayim' = segol of KaSA (letters of אסק). And chirik = lower point of alef = 'v'atzi'ah Sheol hinneka' = chirik of SaG."** The same alef-structure from the teshuvah Torah IS the Elul-kavanos structure. **"And this is what he wrote above in the Torah: 'When he has these two beki'us, then he walks in the ways of teshuvah' — because from two times beki (= KaSA and SaG, esak shamayim and v'atzi'ah Sheol) is made the aspect of **derech** (= 2 × beki = 2 × Yabok, as above). For the ikkar of the way of teshuvah is merited by the two beki'us-es; and then yad Hashem yemino is extended (*peshutah*) to receive his teshuvah — because **yamin = derech** in gematria (= 2 × beki), and **peshutah** = segol-of-KaSA + chirik-of-SaG — which are themselves the upper point and lower point, which are themselves the necessity to seek Hashem always — above and below — 'esak shamayim... v'atzi'ah Sheol' — which are the two beki'us-es."** **"And on this basis, understand how to tie together the Torah thoroughly: what he wrote at the end about the upper point and lower point of the alef — this itself is the two beki'us-es (this is not explained explicitly in the Torah, but via the above kavanos it is understood automatically by the maskil)."** And the Rebbe adds one final Hashgacha-stroke: **"And this itself is the aspect of **teshuvah on teshuvah** that he wrote there: for the **zevichas ha'yetzer ha'ra** = aspect of **dom l'Hashem** = the first teshuvah = kavod olam ha'zeh = the **lower point**, made from *demamah* and silence, from *dom l'Hashem* — all of this is the aspect of chirik of SaG = beki b'shov, as above. And the **second teshuvah** that he does on the first teshuvah = kavod olam ha'ba = 'kvod Elokim haster davar' = the **upper point** = keser = Moshe = segol. Understand these matters well — how all the things said there in the above Torah are tied and included together in a wondrous and awesome bond, and the maskilim will understand a little."** Intermediate: ח. U'chlal kol ha'inyan kalul b'tzuras **alef** — nkudah elyonah, nkudah tachtonah, vav. Inyan she'amru Chaza"l (Sanh 20b) she'kodem knisas Yisrael la'aretz nitztavu shalosh mitzvos: l'hachriv zera Amalek, livnos beis ha'bechirah, u'liminos melech. **Amalek=Yehoshua=nkudah tachtonah** ("tze hilachem ba'Amalek" Shem 17:9; Zohar Beshalach 65b). **Beis ha'bechirah=Moshe=nkudah elyonah** (ki "mi she'yesh bo de'ah k'ilu nivneh beis ha'mikdash b'yamav" Ber 33a; Moshe=da'as). **Melech=rakia=vav she'b'toch ha'alef** ("darach kochav mi'Yaakov" Bam 24:17; "Yaakov ish tam yoshev ohalim" Ber 25:27=rakia="va'yimatchem ka'ohel," Zohar: Yaakov=vav). Shalosh mitzvos elu=teshuvah. V'zeh sod **Kavanos Elul**. Klal kavanos Elul = "ha'nosen ba'yam derech" (Yesh 43:16) — l'ha'ir bechinas derech ba'yam. V'zeh derech=2 pe'amim Yabok=2×112=**224=דרך**. Nimshach mi'shnei shemos **קס"א (161) + ס"ג (63) = 224 = 2×Yabok**. Kas"a=Ehyeh b'milui yudin (אלף קי יוד קי)=161; SaG=Havayah b'milui (יוד קי ואו קי)=63. Lechaven Kas"a b'segol, SaG b'chirik. Segol dKas"a + chirik dSaG = **ת=400**: Kas"a 10 osios, kol achas b'segol (3 nkudos)=30, 10×30=**ש=300**. SaG 10 osios, kol achas b'chirik (1 nkudah)=10, 10×10=**ק=100**. 300+100=**ת=400**. V'az yamin peshutah l'kabel teshuvaso (yamin b'milui עולה דרך im ha'shalosh osios=2 pe'amim Yabok). V'atah bo u're'eh eich kol ha'kavanos murmazim b'soch ha'Torah. Ki she'mi she'rotzeh la'asos teshuvah, tzarich shnei beki'us: **beki b'ratzo = "im esak shamayim sham atah"** (Teh 139:8)=ayil; **beki b'shov = "v'atzi'ah Sheol hinneka"**=nafik. Tzarich lichgor motnav, hisashen b'darchei Hashem bein ba'aliyah bein ba'yeridah. Ba'aliyah: afilu zachah l'eizeh madreigah gedolah, lo ya'amod sham u'tzarich beki b'ratzo. U'li'hefech: afilu nafal l'she'ol tachtonos, al yisya'esh v'al yipol mi'da'ato — b'she'ol nimtza Hashem ("v'atzi'ah Sheol hinneka")=beki b'shov. Dikdek Rabbeinu bilshon **beki** — ki beki'us gedolah: lei'da la'amol b'avodas Hashem tamid u'l'tzapos l'madreigah gevohah, v'af al pi chein lo yipol mi'shum davar. Ba'sod: **beki=Yabok** (osios בקי; Zohar Mishpatim 116b, Pinchas 223a). 2 pe'amim beki=2 pe'amim Yabok=derech. U'vo atzmo sod b' beki'us: **beki b'ratzo**="esak shamayim"=segol dKas"a (osios aleph-samech-kuf=161); **beki b'shov**="v'atzi'ah Sheol hinneka"=chirik dSaG (mi'lashon "al tasseg gvul olam" Mish 22:28)=n'sigah l'achor=yeridah, v'afilu kach nimtza Hashem. Segol=chammah=nkudah elyonah shel ha'alef, nechleket l'3 tipin="esak shamayim"=segol dKas"a (osios aleph-samech-kuf). Chirik=nkudah tachtonah="v'atzi'ah Sheol hinneka"=chirik dSaG. Knitting back to opening: **teshuvah al teshuvah**. Zevichas ha'yetzer=dom l'Hashem=teshuvah rishonah=kavod olam ha'zeh=**nkudah tachtonah**=chirik dSaG=beki b'shov. Teshuvah shniyah=kavod olam ha'ba="kvod Elokim haster davar"=**nkudah elyonah**=keser=Moshe=segol. V'zeh ma'aleh kol ha'Torah l'keshirah aching v'nora.

Beginner: **The main point:** **"By means of a person, when he is at a very low level — and nevertheless strengthens himself and believes that even *there* there is still hope for him, because even there Hashem is found — aspect of **'v'atzia Sheol hinneka'** — he draws upon himself the kedushah from the **holy Name Havayah in milui SaG**, which sustains all those who have retreated from His holiness, to hold them up lest they fall entirely, chas v'shalom. And this is the **bekius b'shov** — the aspect of the holy Name **YaBok** (י-ב-ק) — the aspect of **Name SaG**."** And: **"When a person merits to come to some level in the upper kedushah, and even so does not stand there, but strengthens himself to rise more and more — he draws upon himself the kedushah from the **holy Name E-hyeh in milui KaSA (קס"א)** — the aspect of **bekius b'ratzo**."** The precise kavanos: Havayah-SaG (ס"ג = 63) catches you when you fall; Ehyeh-KaSA (קס"א = 161) drives you upward when you've already arrived. Man's movement governs which Name illuminates him. Intermediate: **Main point**: at the lowest level, strengthen yourself and believe Hashem is there too ("v'atzia Sheol hinneka") → draw kedushah from **Havayah milui SaG** (ס"ג = 63) = **bekius b'shov** = aspect of **YaBok**. At the highest level, don't stop — drive higher → draw from **Ehyeh milui KaSA** (קס"א = 161) = **bekius b'ratzo**. SaG catches falls; KaSA drives ascent.

Beginner: The Rebbe returns to the beginning. **"And behold, as explained above, by means of silence and quietude when one is silent to his friend when disgraced, by this he merits to teshuvah, which is the aspect of keter as above"** — **"because 'syag la'chochmah shetikah,' as above."** Practical: **"One must be very careful to judge every man favorably — and even those who dispute him and disgrace him — he must judge them favorably and be silent to them — and by this is made the aspect of keter."** The concluding mashal, from Midrash: **"A man found his friend making a crown. He asked: 'For whom?' He said: 'For the king.' He said: 'Since it is for the need of the king, every precious stone you find, set it into it'"** (Vayikra Rabbah 2). And: **"Every Jew is an aspect of keter for Hashem — and he must insert into it every kind of precious stone he can find — i.e., he must judge every man favorably."** The Torah that opened with the kavod-of-kings against the kavod-of-Elokim ends by turning **every Jew** into a crown-maker for the King, soldered with the silence of each unreturned insult. Intermediate: **Conclusion**: silence → teshuvah → keter ("syag la'chochmah shetikah"). Practical: **dan l'kaf zechus every man** — even his disputants and insulters — silently. Mashal (Vayikra Rabbah 2): a man making a crown — "since it's for the king, every precious stone you find, set it in." Every Jew = aspect of keter for Hashem; insert every precious stone (= judge every man favorably). The Torah that opened with kavod-melachim vs kavod-Elokim ends by making every Jew a crown-maker for the King, soldered by silent insults.