Running Commentary on Torah 60 — Pasach R' Shimon v'Amar

Beginner: **Ha'Idra Rabba Kaddisha** (Naso 128). Intermediate: **Idra Rabba** (Naso 128).

Beginner: **"Pasach R' Shimon v'amar: **'Eis la'asos la'Hashem.'** Amai **'eis la'asos la'Hashem'**? Mishum **d'heferu Torasecha**. Mai **d'heferu Torasecha**? Torah d'l'eila d'ihi misvat'la iy lo yis'a'abed b'tikunei da. U'l'Atik Yomin iti'mar. K'siv: **'Ashrecha Yisrael, mi kamocha,'** u'chsiv: **'Mi kamocha ba'eilim Hashem.'** Kar'a l'R' Elazar breih, oisvah kameih, u'l'R' Abba mi'sitra achra, v'amar: **'Anan kelala d'kola.'** Ad kan ism'tanu kaymin. Ishtiku, shamu kala, v'arkavasan da l'da nakshan. Mai kala? Kala d'knufya ila'ah d'mis'kanfi."** (Idra Rabba opening; Zohar Naso 128.) Intermediate: **Idra Rabba opening**: R' Shimon on "eis la'asos la'Hashem"="Torah d'l'eila mis'bat'la iy lo yis'a'abed b'tikunei da." Seats Elazar + Abba; "anan kelala d'kola." Kol nakshan (knees knocked); kala d'knufya ila'ah.

Beginner: **"א."** Intermediate: **"א"** heading.

Beginner: **Section א (cont.) — The *sh'vilei ha'Torah* (paths of Torah) that require *great hisbonenus* can only be reached via *ashirus* (wealth). Without wealth — no access to the highest hisbonenus of Torah.** **Principle**: **"Da she'yeish sh'vilei ha'Torah, she'yeish ba'hem hisbonenus gadol me'od, she'i efshar la'vo l'hisbonenus ha'zos, ki im al y'dei ashirus"** — 'know that there are *paths of Torah* which contain *great hisbonenus*, and one *cannot arrive* at this hisbonenus *except via ashirus*.' **Analogy from the pshat**: **Avos 3:21** **"Im ein kemach ein Torah"** — 'if there is no flour, there is no Torah' — **"V'tzarich she'yeh'yeh lo al kol panim parnassah"** — 'one must have parnassah at minimum.' **"K'mo kein l'hisbonenus ha'zos, she'hu gadol me'od, tzarich she'yeh'yeh lo ashirus gadol me'od — she'yeh'yeh lo hon rav, v'lo secher kol bah. Ki tzarich *kol hon d'alma* l'hisbonenus ha'zos"** — 'similarly for this hisbonenus — which is *very great* — one needs *great wealth* — abundant hon, *nothing lacking*. For one needs *all the wealth of the world* for this hisbonenus.' **Benei Yissachar — who had this hisbonenus only via wealth**: **Divrei ha'Yamim I 12:33** **"U'mi'b'nei Yissachar yod'ei binah"** — 'and from b'nei Yissachar, knowers of binah.' **Bereishis 49:14** **"Yissachar chamor garem"** — 'Yissachar is a bony ass' — **Targum: *asir b'nichsin***, 'wealthy in possessions.' Yissachar merited *yod'ei binah* precisely because he was *asir b'nichsin*. **Moshe + all nevi'im had great wealth**: **"Moshe v'kol ha'nevi'im hayah la'hem ashirus gadol me'od, k'dei la'vo al yado l'hisbonenus ha'zos"** — 'Moshe and all nevi'im had great wealth in order to reach this hisbonenus.' Hence Torah itself is called *hon*: **Eruvin 54b** — 'hon' = Torah. **Every transmitter of Torah was wealthy**: **"V'chen kol mi she'avar derech yadam ha'Torah, hayah la'hem ashirus gadol me'od"** — 'and everyone *through whose hand Torah passed* was very wealthy.' Specifically: **Moshe Rabbeinu** (**Nedarim 38a**); **Rebbe** (R' Yehudah ha'Nasi) who redacted the Mishnah (**Gittin 59a**); **Rav Ashi** who redacted the Talmud (**Bava Metzia 85a**). All were giants of wealth — because the paths of Torah they canonized required hisbonenus-level ashirus. **'P'sal lecha' — the psoles [chips] belong to you**: **Shemos 34:1** **"P'sal lecha"** — 'carve for yourself [two luchos]' — **Yerushalmi Shekalim 5; Nedarim 38**: **"Ha'psoles yih'yu shelcha"** — 'the *chips* shall be yours.' **"Ki k'mo she'bi'f'shatei ha'Torah — kodem she'm'chadeshim eizeh pshat, tzarich lomar mi'kodem hakdamos"** — 'as with pshat — before innovating a pshat, one must first state *hakdamos* (preliminaries).' **"V'achar kach mashlichin ha'hakdamos, u'va'im el ha'm'chavan"** — 'and then one *discards the hakdamos* and arrives at the *intended target*.' **"Ki ha'ikar hu ha'm'chavan"** — 'for the *main* is the m'chavan.' **"V'chol ha'dvarim v'ha'hakdamos she'mi'kodem, heim bechinas *p'soles*, she'ninsarin v'nifsalin saviv ha'm'chavan"** — 'and all the preliminaries are the *chips/rejects* that are *sawn off and discarded around the m'chavan*.' **Same in hisbonenus**: **"K'mo kein b'hisbonenus ha'Torah, tzarich leileich mi'kodem v'l'saveiv b'kamah sibuvim, ad she'ba'im el ha'm'chavan"** — 'in Torah-hisbonenus too, one must *proceed and revolve through many circuits* until reaching the m'chavan.' **"V'ha'ikar hu ha'm'chavan, v'chol eilu ha'sibuvim heim bechinas *p'soles*, v'heim bechinas *ashirus*, she'al yado ba'im l'hisbonenus"** — 'the *main* is the m'chavan, and all these circuits are *p'soles* — and these chips are *ashirus* — by which one arrives at hisbonenus.' **'P'sal lecha — ha'psoles yih'yeh shelcha'** — **"Mi'sham nis'asheir Moshe"** — 'from there Moshe grew wealthy.' The *p'soles of the luchos* = the *sibuvim* sawn around hisbonenus. **Ma'mon as initials**: **"V'zeh osiyos *Ma-Mon*, Rashei Teivos *Mi*sham *Ni*s'asheir *Mo*she"** — '*mamon* = *Mi*sham *Ni*s'asheir *Mo*she' (מ=משם, מ=נתעשר, ן=משה — in context, the 3 letters of mamon form the acronym). **"V'ha'vav hu bechinas ha'luchos — she'mi'sham nis'asheir Moshe — ki ha'luchos arkan vav v'rachban vav"** (Bava Basra 14a) — 'and the *vav* [of *m-m-vav-n*] = the luchos — for luchos are 6 (vav) tefachim long and 6 wide.' So every letter of *mamon* points to the mechanism: *chips of luchos → wealth of Moshe*. Intermediate: **Ois א (cont.)** — **Sh'vilei ha'Torah** with *hisbonenus gadol me'od* — only via **ashirus**. • **Avos 3:21** **"im ein kemach ein Torah"**; **Ber 49:14 "Yissachar chamor garem"** (Targum: *asir b'nichsin*) → **DH"Y 12:33 "u'mi'b'nei Yissachar yod'ei binah."** • Moshe + nevi'im ashirim; transmitters: Moshe (**Ned 38a**), Rebbe (**Git 59a**), Rav Ashi (**BM 85a**). • Torah = *hon* (**Eruvin 54b**). • **"P'sal lecha" (Shem 34:1)** — *ha'psoles shelcha* (Yerush Shek 5; Ned 38) = sibuvim+hakdamos around m'chavan = *p'soles* = *ashirus*. • **Mamon = Misham Nis'asheir Moshe** (vav of mamon = luchos vav×vav, **BB 14a**).

Beginner: **"ב."** Intermediate: **"ב"** heading.

Beginner: **Section — To reach this ashirus-for-hisbonenus: via *tikkunei atik* = *arichus yamim* = *zakein*.** **Principle**: **"V'la'vo l'ashirus ha'zos, hu al y'dei bechinas *tikkunei atik*, bechinas *arichus yamim*, bechinas *zakein*"** — 'and to arrive at this ashirus is through *tikkunei atik*, the bechinah of *arichus yamim* and *zakein*.' **"Ki tzarich arichus yamim, k'dei l'kabeil b'socho es ha'ashirus shel ha'hisbonenus"** — 'one needs *length of days* to contain the ashirus of hisbonenus.' **Arichus yamim = stretching each day in avodah**: **"V'arichus yamim, heyno she'tzarich she'yir'eh l'ha'arich u'l'hagdil yamav"** — 'arichus yamim means one must *see to lengthen and enlarge his days*.' **"Ki kol yom va'yom mi'makom she'maschil eitzel kol echad, b'vadai ba'tchilah hu katzar"** — 'every day, at the point each person begins — at first it is *short*.' **"Heyno she'bi'tchilas ha'yom, kasheh alav me'od ha'avodah she'tzarich la'asos b'oso ha'yom — k'gon l'hispalleil v'lilmod v'kayotzei"** — 'at the day's *start*, the avodah of the day (tefillah, limud, etc.) is *very hard*.' **"V'al kein ha'yom bi'tchilaso hu katzar, ki tzarich l'haschil m'at m'at, v'achar kach misracheiv v'holeich b'avodaso"** — 'so the day begins *short* — one starts little by little, then expands.' **Duty — keep stretching**: **"V'tzarich ha'adam lir'os l'hagdilah u'l'harchivah u'l'ha'arich kol sha'ah v'sha'ah she'ba achar kach, l'hagdil u'l'harchiv b'tosafos kedushah"** — 'one must *see to enlarge, widen, and lengthen* every subsequent hour, with *added kedushah*.' **"V'chein k'she'ba yom ha'sheini, yih'yeh holeich u'misracheiv b'tosafos kedushah y'seirah"** — 'similarly on day 2 — expanding with *greater* added kedushah.' **"V'chen b'chol pa'am u'pa'am, yih'yu yamav misrachavin b'tosafos kedushah — v'zeh bechinas arichus yamim"** — 'and so every time, his days expand with added kedushah — *this is arichus yamim*.' **Avraham — reached *zakein* via this, and thereby *ashirus***: **Bereishis 24:1** **"V'Avraham zakein ba ba'yamim, va'Hashem beirach es Avraham *ba'kol*"** — 'and Avraham was *old, come in days* — and Hashem blessed Avraham *in everything*.' The pasuk juxtaposes *zakein ba ba'yamim* with *ba'kol* precisely because zakein-arichus-yamim produces ashirus-*ba'kol*. **Tehillim 119 — *mi'z'keinim esbonan***: **Tehillim 119:100** **"Mi'z'keinim esbonan"** — 'from *elders* I gain understanding' — **"She'al y'dei bechinas *zakein* ha'nal, ba l'*hisbonenus* — she'hu ba al y'dei ashirus, she'nimshach l'soch arichus yamim, she'hu bechinas zakein ka'nal"** — 'through the bechinah of *zakein*, one reaches *hisbonenus* — which comes via ashirus — which is drawn into arichus yamim = zakein.' The pasuk reads as a causal chain: *zakein → hisbonenus* — exactly the mechanism of the ma'amar. Intermediate: **Ashirus-for-hisbonenus → tikkunei atik = arichus yamim = zakein.** • **Arichus yamim** = stretching each day in *tosafos kedushah* (day starts *short* — hard to daven/learn — then expands; next day expands more). • **Avraham**: **Ber 24:1 "v'Avraham zakein ba ba'yamim, va'Hashem beirach es Avraham ba'kol"** — zakein → ashirus. • **Teh 119:100 "mi'z'keinim esbonan"** — zakein → hisbonenus via ashirus → arichus yamim.

Beginner: **"ג."** Intermediate: **"ג"** heading.

Beginner: **Zakein b'chinah = widening and lengthening one's days with added kedushah** -- this happens through **yirah**, which brings tosfos kedushah each and every day. Thereby the days become stretched and widened, as **"yiras Hashem tosif yamim"** (Mishlei 10:27). This is the aspect of **"yiras Hashem hi otzaro"** (Yeshayahu 33:6) -- compare Berachos 61a: **"asa'ah k'otzar"** (He made the world like a treasury) -- **narrow above, wide below**, because the beginnings of days are narrow and then widen through yirah's tosfos kedushah. So: yirah → arichus yamim (= zakein = tikkunei atik) → oshir (wealth). **Why is yirah the gateway to wealth?** Because yirah **guards one from poverty** -- and poverty comes via **"sheker ha'chen v'hevel ha'yofi"** (Mishlei 31:30). There are many varieties of **false chen** -- false grace in standing, in eating, in speech, in every action, each with its own particular chen -- and **all of these false charms come through hevel ha'yofi** (the vanity of beauty): a person who does not guard himself from the beauty of women becomes infected with desire for all these false charms. Yirah is the opposite -- as the next words of the verse say: **"v'ishah yir'as Hashem hi tis'halal"** (Mishlei 31:30). **Therefore Avraham and Yitzchak**: when they entered places where there was no yirah, the very moment they tried to enter they sensed it -- because *in proportion to their kedushah* they began to feel the beauty of the women, and from that feeling they recognized that **there was no yirah in that place**. Therefore they forbade their wives to themselves, passing them off as their sisters (**"ki amarti rak ein yir'as Elokim ba'makom ha'zeh"** -- Bereshis 20:11). Avraham then fixed this and drew down arichus yamim: **"va'yagar Avraham b'eretz Plishtim yamim rabim"** (Bereshis 21:34) = "yiras Hashem tosif yamim." Afterwards the Plishtim ruined all of Avraham's tikkunim -- **"v'chol ha'b'eros... sitmum Plishtim"** (Bereshis 26:15). So when Yitzchak came there, he too had to forbid his wife as his sister, until he drew down arichus yamim there -- yirah which protects from this -- and then it was permitted, as it says: **"va'y'hi ka'asher arkhu lo sham ha'yamim va'yashkeif Avimelech..."** (Bereshis 26:8). Through the arichus yamim he merited there to oshir: **"va'yizra Yitzchak ba'aretz ha'hi va'yimtza ba'shanah ha'hi me'ah she'arim"** (Bereshis 26:12). One who has no yirah and does not guard himself from hevel ha'yofi comes to poverty -- **"al tachmod yof'yah bi'l'vavecha... ki b'ad ishah zonah ad kikar lachem"** (Mishlei 6:25-26). **The deep principle: oshir and hevel ha'yofi are two opposites** -- because **oshir comes from arichas ha'neshimah**, and **yofi comes from hefsek ha'neshimah** (cessation of breathing). How so? At the moment the seed-drop is emitted there must be a **hefsek ha'neshimah**, for two reasons: 1. So the drop is not cooled by the cold air constantly entering via respiration -- the drop must emerge warm to be fit for generation. 2. Because the **ko'ach ha'docheh** (the force that pushes/expels) is at work; and since the neshimah is simultaneously inhaling and exhaling, one cannot exhale while the ko'ach ha'docheh is expelling -- so by necessity there is hefsek ha'neshimah. The ruach/hevel that had entered beforehand remains inside, **clothes itself within the ko'ach ha'docheh**, and via it the drop is expelled. **And according to the purity and clarity of that hevel, so is the child whitened and quickened:** if the hevel is clean and pure, the drop it clothes itself in is also clear and pure, and the child is whitened and quickened; if there is murkiness in the hevel, the drop is also clouded. This is **"adam la'hevel damah"** (Tehillim 144:4) -- man is like hevel, because according to the hevel, so is the formation of the child. And **"ach hevel b'nei adam"** (Tehillim 62:10) -- the hevel whitens and quickens the child. So **"hevel ha'yofi"**: the yofi is according to the hevel. The conclusion: hevel ha'yofi = hefsek ha'neshimah. Therefore one who covets the beauty of women receives the aspect of hefsek ha'neshimah -- the opposite of oshir which is arichas ha'neshimah. **Why is oshir = arichas ha'neshimah?** Because all kinds of wealth -- all grains, all trees and grasses, all metals, all treasuries -- all come only **via rain**, as **"yiftach Hashem lecha es otzaro ha'tov... lateit m'tar artz'cha"** (Devarim 28:12). And **rains come from the aspect of neshimah** -- the cold air received from outside each moment -- as **"mi'nishmas E-l yitein korach, u'rochav mayim b'mutzak"** (Iyov 37:10). This is **"hon oshir kiryas uzo"** (Mishlei 18:11) -- oshir is via cold (kar) air received by neshimah each moment. **"Kiryas uzo"** parallels **"geshem m'taros uzo"** (Iyov 37:6) -- the rains of His strength. And this is **"ha'yesh b'havlei ha'goyim magshimim"** (Yirmiyahu 14:22) -- because in the havlei ha'goyim -- which are the aspect of hefsek ha'neshimah, the aspect of hevel ha'yofi -- **there is no aspect of rain**, because rains come only via neshimah. And this is **"hon me'hevel yim'at"** (Mishlei 13:11) -- via the hevel [of yofi] the hon is diminished. And **"v'kar ruach ish tevunah"** (Mishlei 17:27) -- through the *cold ruach* of neshimah one merits hisbonenus, which comes through oshir as above. And **"v'nishmas Sha-dai t'vinem"** (Iyov 32:8) -- the essential hisbonenus is via neshimah. **Why does sechel depend on neshimah?** Essential tikkun ha'sechel is via the neshimah, because the sechel requires **shemanim (oils/fats) in the body** to function -- sechel is like a burning lamp, which burns by the oils drawn to it, like oil drawn to a wick. When the body has no shemanim, the sechel cannot burn in hisbonenus -- and this is how **meshuga'im (madmen) come to be**: when the body's moisture dries up, the brain is damaged, having no oils to burn. All the moisture and oils in the body come via the neshimah -- as the Tikkunim teach: **"ilmale kanfei ri'ah d'nashvin al libba, havi libba okad kol gufa"** (Tikkun 13, daf 27b) -- 'were it not for the wings of the lungs blowing on the heart, the heart would consume the whole body.' So the essential preservation of the body's oil and moisture is via neshimah, where the lungs receive cold ruach from outside to cool the heart -- and through this, the sechel is sustained to burn in hisbonenus. This is **"ner Hashem nishmas adam"** (Mishlei 20:27) -- the essential preservation and rectification of Hashem's lamp, which is the sechel, is via the neshimah. **In summary:** through **yirah** one merits arichus yamim, through which oshir is drawn, through which one comes to hisbonenus. Intermediate: **Zakein** = widen/lengthen days with tosfos kedushah via **yirah** -- **"yiras Hashem tosif yamim"** (Mishlei 10:27); **"yiras Hashem hi otzaro"** (Yesh 33:6); **Ber 61a "asa'ah k'otzar"** -- narrow above, wide below. Yirah → arichus yamim (zakein = tikkunei atik) → **oshir** → hisbonenus. **Yirah shields from oni**, which comes via **"sheker ha'chen v'hevel ha'yofi"** (Mishlei 31:30). Many kinds of false chen (in standing, eating, speech) -- all come via hevel ha'yofi. Yirah = opposite: **"ishah yir'as Hashem hi tis'halal"** (Mishlei 31:30). **Avraham/Yitzchak in Gerar**: sensed absence of yirah via the women's beauty they felt (proportional to kedushah); hence sister-ruse -- **"ki amarti rak ein yir'as Elokim ba'makom ha'zeh"** (Ber 20:11). Avraham fixed via arichus yamim -- **"va'yagar Avraham... yamim rabim"** (Ber 21:34). Plishtim ruined -- **"sitmum Plishtim"** (Ber 26:15). Yitzchak repeated; drew arichus yamim -- **"ka'asher arkhu lo sham ha'yamim"** (Ber 26:8); then merited oshir -- **"me'ah she'arim"** (Ber 26:12). No yirah → oni: **"al tachmod yof'yah... bi'ad ishah zonah ad kikar lachem"** (Mishlei 6:25-26). **Oshir vs hevel ha'yofi = opposites**: **oshir = arichas ha'neshimah; yofi = hefsek ha'neshimah**. Hefsek at conception for 2 reasons: (1) drop must stay warm, not cooled by cold inhaled air; (2) ko'ach ha'docheh operates -- cannot simultaneously exhale. The retained hevel clothes the ko'ach ha'docheh; **its cleanness → child's whiteness/quickness**. **"Adam la'hevel damah"** (Teh 144:4); **"ach hevel b'nei adam"** (Teh 62:10). Therefore hevel ha'yofi = hefsek ha'neshimah. **Oshir = arichas ha'neshimah** because all oshir (grains/trees/grasses/metals/otzaros) comes via **rain** -- **"yiftach Hashem lecha es otzaro ha'tov... m'tar artz'cha"** (Dev 28:12); and rain comes via neshimah -- **"mi'nishmas E-l yitein korach, u'rochav mayim b'mutzak"** (Iyov 37:10). **"Hon oshir kiryas uzo"** (Mishlei 18:11) -- via cold (kar) air, paralleling **"geshem m'taros uzo"** (Iyov 37:6). **"Ha'yesh b'havlei ha'goyim magshimim"** (Yirm 14:22) -- no rain in their hefsek-ha'neshimah. **"Hon me'hevel yim'at"** (Mishlei 13:11). **"V'kar ruach ish tevunah"** (Mishlei 17:27); **"v'nishmas Sha-dai t'vinem"** (Iyov 32:8). **Sechel depends on neshimah**: sechel = lamp, burns via shemanim (oils/fats) in gof -- no oil → meshuga'im (brain damage from dried moisture). All gof's shemanim/lachus come via neshimah: **"ilmale kanfei ri'ah d'nashvin al libba, havi libba okad kol gufa"** (**Tikkun 13, 27b**). Lungs receive cold ruach, cool the heart, sustain sechel. **"Ner Hashem nishmas adam"** (Mishlei 20:27). **Summary**: yirah → arichus yamim → oshir → hisbonenus.

Beginner: **"ד."** Intermediate: **"ד"** heading.

Beginner: **Section — *Sh'leimus ha'yir'ah* (completeness of fear of Heaven) = the *three lines/kavin* — *mora shamayim, mora rav, mora av v'em*. Each yir'ah must itself be composed of three.** **The primary triad**: **"U'sh'leimus ha'yir'ah, hi bi'v'chinas shalosh kavin, bechinas 'mora shamayim, mora rav, mora av v'em'"** — 'the *completeness* of yir'ah is the bechinah of *three lines*: fear of Heaven, fear of one's teacher, fear of father and mother.' **"U'che'she'yeish *chacham ha'dor* she'zocheh l'talmidim *hagunim* u'l'vanim *hagunim*, azai ha'yir'ah bi'sh'leimus"** — 'when there is a *chacham ha'dor* who merits *worthy talmidim and worthy children* — yir'ah is complete.' **Each line assigned**: **"Ki yir'as ha'chacham v'ha'rav she'ba'dor, hu bechinas *mora shamayim*"** — 'the yir'ah of the chacham/rav of the generation = *mora shamayim*.' **"V'ha'talmidim, yeish la'hem yir'as ha'rav, bechinas mora rabach"** — 'the talmidim have *mora rav*.' **"V'ha'banim, yeish la'hem mora av v'eim"** — 'the children have *mora av v'eim*.' **"She'al y'dei shalosh yir'os eilu, ha'yir'ah bi'sh'leimus"** — 'through these three, yir'ah reaches completeness.' **Each yir'ah compounded of three**: **"U'v'chinas yir'ah shel kol echad mei'ha'shalosh ha'nal, tzarich she'yih'yeh kalul mi'shalosh shalosh"** — 'each of the three yir'os must itself contain *three within three*.' **(1) *Mora rav* = three mochin (Chabad)**: **"D'heyno mora shel ha'rav, she'hu mora shamayim, tzarich she'yih'yeh kalul b'chol ha'*tlas mochin* — chochmah, binah, da'as"** — 'for the rav's mora (= mora shamayim) must permeate all three mochin — chochmah, binah, da'as.' **"Ki ikar yir'aso shel ha'rav, hu al y'dei hisbonenus *g'dulas ha'Borei* Yisbarach Shmo, she'chokeir v'doreish b'sichlo"** — 'the rav's yir'ah comes through *investigating and inquiring* into the greatness of the Creator *with his sechel*.' **"Nimtza she'yir'aso al y'dei ha'sechel — al kein tzarich she'tih'yeh ha'yir'ah m'lei'ah b'chol ha'shloshah mochin, b'chochmaso u'v'binaso u'v'da'aso, kulam yih'yu m'lei'im mi'yir'as Hashem"** — 'since his yir'ah comes through sechel, the yir'ah must *fill all three mochin* — chochmah, binah, *and* da'as.' **(2) *Mora rav* of the talmid = *Oraysa tlitayah***: **"V'yir'as ha'talmid, d'heyno mora rabach, she'hu al y'dei ha'limud she'm'kabeil mei'ha'rav — tzrichah she'tih'yeh nimsheches b'chol chelkei ha'limud, she'hu gam kein bechinas *shalosh kavin*"** — 'the talmid's yir'ah (from mora rabach) — which comes via the learning he receives from the rav — must be drawn through *all the parts of the learning*, which is itself *three lines*.' **"Heyno bechinas *Oraysa tlitayah*"** (Shabbos 88a) — 'the bechinah of *threefold Torah*' (Tanach = Torah/Nevi'im/Kesuvim, or Mikra/Mishnah/Gemara). The talmid's yir'ah enters all three divisions of Torah-study. **(3) *Mora av v'em* = *nachalas avos* (inherited ashirus) in three**: **"V'yir'as ha'bein, she'hu mora av v'eim, tzarich l'hamshichah b'vechinas *nachalas avos*"** — 'the son's yir'ah (mora av v'eim) must be drawn in the bechinah of *nachalas avos* (ancestral inheritance).' **Mishlei 19:14** **"Bayis va'hon nachalas avos"** — 'house and wealth are the *inheritance of fathers*.' **"V'tzarich she'tispasheit ha'yir'ah al kol chelkei ashirus, she'heim nachalas avos"** — 'yir'ah must *spread* over all portions of the ashirus that is nachalas avos.' **The three-way split of wealth**: **Bava Metzia 42a** **"L'olam y'shaleish adam ma'osav — shlish b'parkmatya, shlish b'karka, shlish b'yado"** — 'one should always *divide his money into three* — a third in commerce, a third in land, a third kept in hand.' **"U'shloshah chalakim eilu she'yeish b'ashirus, heim k'neged shloshah p'amim ashirus she'nizkar ba'Torah"** — 'these three wealth-divisions correspond to *the three times ashirus is mentioned in Torah*.' **The three Torah-mentions of ashirus — and only these**: **"Ki b'chol ha'Torah kulah lo nizkar ashirus, ki im shalosh p'amim eilu"** — 'in all the Torah, ashirus is mentioned *only three times*.' Precisely: **(i) Sdom**: **Bereishis 14:23** **"V'lo somar ani *he'eshart*i es Avram"** — 'lest you say *I have made Avram wealthy*' (malchei Sdom to Avraham). **(ii) Rachel + Leah**: **Bereishis 31:16** **"Ki kol ha'osher asher hitzil Elokim"** — 'for all the wealth Elokim has rescued [from our father].' **(iii) Shekalim**: **Shemos 30:15** **"He'ashir lo yarbeh"** — 'the rich shall not *increase*.' **Each third matches one mention**: **(i) *Shlish b'parkmatya* ↔ Sdom**: **"Ki b'Sdom k'siv (Iyov 28:4): 'ha'nishkachim mini *regel*' (ayin Sanhedrin 109)"** — 'in Sdom it is written: *those forgotten by the foot* (Iyov on Sdom's tzara-habits; Sanhedrin 109a).' **"Ki hem ratzu l'vateil ha'masa u'matan, she'hu bechinas regel"** — 'they wanted to *nullify commerce*, which is the bechinah of *regel*.' **Devarim 33:18** **"S'mach Z'vulun b'tzeischa"** — 'rejoice Z'vulun in your going-out' (commerce). **"Al kein tzarich dayka masa u'matan — v'zehu shlish b'parkmatya"** — 'therefore specifically masa u'matan is necessary — that is *shlish b'parkmatya*.' Contra Sdom who tried to forbid commerce. **(ii) *Shlish b'karka* ↔ Rachel + Leah**: **"Ki b'emes ikar ha'ashirus hu rak bi'shvil *hisbonenus*. Aval b'lo zeh, ha'ashirus rak bi'shvil *nashim v'katnei da'as kamosan*"** — 'in truth, the main of ashirus is *only for hisbonenus*. Without this, ashirus is only for women and those of limited da'as like them.' **"V'zehu she'amru: 'ki kol ha'osher asher hitzil Elokim mei'avinu lanu hu u'l'vaneinu' — heyno she'kol ha'ashirus hu rak bi'shvil nashim v'katnei da'as kamonu"** — 'this is what [Rachel+Leah] said: all the wealth is for *us and our children* — meaning, ashirus is only for women and lesser-da'as like us.' **"Aval atah — 'v'atah kol asher amar Elokim eilecha aseh'"** — 'but *you* [Ya'akov] — all that Elokim said, do it!' — **"D'heyno she'atah tzarich ha'ashirus bi'shvil hisbonenus b'g'dulas Hashem"** — 'you need ashirus for hisbonenus in Hashem's greatness.' **"U'k'neged zeh hu bechinas shlish b'karka, bechinas (Sanhedrin 74b) 'ishah karka olam'"** — 'and corresponding is shlish b'karka = *isha karka olam*' — the 'women/land' side of wealth. **(iii) *Shlish b'yado* ↔ Shekalim**: **"V'shlish b'yado, hu k'neged ha'ashirus she'eitzel shekalim. She'ne'emar sham: 'l'chapeir al nafshoseichem', bechinas (Iyov 12:10) 'asher b'yado nefesh kol chai v'ruach kol b'sar ish'"** — 'shlish b'yado corresponds to shekalim — where it says *to atone for your souls*, the bechinah of *in whose hand is the soul of all living and the spirit of all flesh*.' The *yad* of shlish-b'yado matches HKBH's *yad* that holds the *nefesh* — the kapparah-side of wealth. **Complete correspondence**: | Kav | Shlish | Ashirus-verse | |---|---|---| | parkmatya | commerce (s'mach Z'vulun) | Sdom (Bereishis 14) | | karka | isha karka olam | Rachel+Leah (Bereishis 31) | | yado | yad-nefesh-kapparah | Shekalim (Shemos 30) | Intermediate: **Sh'leimus ha'yir'ah** = **3 kavin**: **mora shamayim** (rav) + **mora rav** (talmid) + **mora av v'em** (ben). • **Chacham ha'dor + talmidim hagunim + banim hagunim** → yir'ah sh'leimah. **Each kalul mi'sh'losh**: 1. **Mora rav**: 3 mochin — chochmah/binah/da'as — ki hisbonenus b'sechel. 2. **Mora rabach**: 3 chelkei limud = **Oraysa tlitayah (Shab 88a)**. 3. **Mora av v'em**: **nachalas avos** (**Mishlei 19:14 "bayis va'hon nachalas avos"**) — 3 chalakim b'ashirus. **BM 42a**: **"l'olam y'shaleish adam ma'osav — shlish b'parkmatya, shlish b'karka, shlish b'yado."** **3 Torah-ashirus-mentions**: 1. **Sdom** (**Ber 14:23** he'eshart'i es Avram) ↔ *shlish b'parkmatya* — Sdom tried to vateil masa u'matan = regel (**Dev 33:18 s'mach Z'vulun**); **Iyov 28:4 ha'nishkachim mini regel** (Sanh 109a). 2. **Rachel+Leah** (**Ber 31:16** kol ha'osher asher hitzil Elokim) ↔ *shlish b'karka* = **isha karka olam (Sanh 74b)** — ashirus bi'shvil nashim v'katnei da'as kamonu; Ya'akov ashirus bi'shvil hisbonenus. 3. **Shekalim** (**Shem 30:15** he'ashir lo yarbeh) ↔ *shlish b'yado* — **Iyov 12:10 asher b'yado nefesh kol chai**.

Beginner: **"ה."** Intermediate: **"ה"** heading.

Beginner: **Section — *Hisgalus ha'yir'ah* (revelation of yir'ah) comes through *pekidas akaros* (pregnancy of barren women). Through *leidah* (birthing), yir'ah is revealed — for leidah releases *damim u'gvuros*, which are yir'ah-bechinah.** **Principle**: **"V'hisgalus ha'yir'ah, hu al y'dei *pekidas akaros*"** — 'the revelation of yir'ah comes through the remembering (pekidah = being granted conception) of *barren women*.' **"Ki al y'dei leidah, nisgaleh yir'ah"** — 'through birthing, yir'ah is revealed.' **The pasuk**: **Tehillim 48:7** **"Re'adah achazasam sham, *chil ka'yoleidah*"** — 'trembling seized them there, *labor-pain like a birthing woman*.' The pasuk explicitly links yir'ah (re'adah) with birthing (ka'yoleidah). **Mechanism — damim + gvuros**: **"Ki al y'dei ha'leidah yotz'in *damim u'gvuros*, she'hein bechinas *yir'ah*"** — 'through leidah, *damim and gvuros* emerge — which are the bechinah of yir'ah.' In kabbalah, *din/gvurah* = fear (as opposed to *chessed* = love). The bloods of birth, the severities released, *are* the substance of yir'ah. **Amplified in pekidas-akarah**: **"U'v'frat k'she'nifk'dah akarah, she'hayu ha'damim v'ha'gvuros ne'etzarim kol kach ad atah — al kein achar kach k'she'yotz'in, nisgaleh ha'yir'ah b'yoseir"** — 'and *especially* when a barren woman is remembered — the damim and gvuros had been *dammed up* until now — so when they finally break out, yir'ah is revealed *more intensely*.' **Dose-response**: **"U'ch'fi ha'leidah, kein hisgalus ha'yir'ah"** — 'the yir'ah-revelation *scales with the leidah*.' **"Ki k'she'nifk'dah akarah achas, nisgaleh yir'ah; v'che'she'nifk'du harbeh akaros, nisgaleh ha'yir'ah b'yoseir"** — 'one akarah remembered = yir'ah is revealed; many akaros remembered together = much more yir'ah revealed.' **"V'zeh bechinas: *chil ka'yoleidah* — k'fi ha'leidah kein hisgalus ha'yir'ah"** — 'this is the bechinah of *chil ka'yoleidah* — as the *leidah*, so the yir'ah-revelation.' **Rosh Hashanah = Yitzchak + Sarah + many akaros**: **"V'al kein b'Rosh Hashanah hayah *pekidas Yitzchak*"** (Rosh Hashanah 11a) — 'therefore on Rosh Hashanah was *Yitzchak's pekidah* (= Sarah was remembered, conceiving Yitzchak).' **"She'hu tokef hisgalus ha'yir'ah me'od"** — 'which is the *peak revelation of yir'ah*.' **Bereishis 31:42** **"Pachad Yitzchak"** — 'the *dread* of Yitzchak' — Yitzchak himself = yir'ah/pachad in the avos-structure (chessed-gvurah-tiferes = Avraham-Yitzchak-Ya'akov). **Why Rosh Hashanah specifically = peak yir'ah**: **"Ki k'she'nifk'dah Sarah, nifk'du kamah akaros imah"** (Midrash Rabbah Bereishis Parsha 53) — 'when Sarah was remembered, *many akaros were remembered with her*.' Rosh Hashanah therefore = *multiple* simultaneous pekidos → via chil-ka'yoleidah scaling → peak yir'ah-revelation of the year = *Pachad Yitzchak*. **And — leidas Yitzchak → arichus yamim**: **Bereishis 21:7** **"Ki yaladti ven *liz'kunav*"** — 'for I have born a son *to his old age*.' **"Ki al y'dei leidas Yitzchak, she'hu hisgalus ha'yir'ah — al y'dei zeh nimshach *arichus yamim*, bechinas *zakein* ka'nal"** — 'through Yitzchak's birth (= yir'ah-revelation) — through this is drawn *arichus yamim* = *zakein* — as above.' The pasuk already encodes it: *yaladti ven li'zkunav* — the birth *produces the zakein*. **The pasuk of the mechanism**: **"Yir'as Hashem *tosif yamim*"** (Mishlei 10:27) — 'the fear of Hashem *adds days*.' Yir'ah (via pekidah/leidah) → adds days → arichus yamim → zakein → ashirus → hisbonenus. The entire cosmic chain of the ma'amar is triggered from *pekidas akarah*. Intermediate: **Hisgalus ha'yir'ah** = via **pekidas akaros**. • Leidah → damim+gvuros (= yir'ah). Pekidas akarah — damim ne'etzarim → yir'ah b'yoseir. • **Teh 48:7 "chil ka'yoleidah"** — k'fi ha'leidah kein hisgalus ha'yir'ah. • **Rosh Hashanah = pekidas Yitzchak (RH 11a)** = tokef hisgalus ha'yir'ah = **Ber 31:42 "Pachad Yitzchak"**; Sarah + kamah akaros (Midrash Rabbah 53). • **Ber 21:7 "ki yaladti ven li'zkunav"** — leidas Yitzchak (yir'ah) → arichus yamim (zakein). • **Mishlei 10:27 "yir'as Hashem tosif yamim."**

Beginner: **"ו."** Intermediate: **"ו"** heading.

Beginner: **Section — *Pekidas akaros* happens by *awakening people from their sleep*. Many people are spiritually asleep through their days — even while appearing to serve Hashem — because their sechel is dimmed. The cause of such sheinah: *ta'avos*, or *unrefined food*.** **Sleeping through one's days**: **"U'f'kidas akaros, na'aseh al y'dei she'm'orarin es b'nei adam mi'shnasam"** — 'pekidas akaros happens through *awakening people from their sleep*.' **"Ki yeish b'nei adam she'y'sheinim es y'meihem — v'af she'nidmeh la'olam she'hein ovdim es Hashem v'oskim b'Torah u'v'tefillah, af al pi chein kol avodasam ein la'Shem Yisbarach nachas mei'hem"** — 'some people *sleep their days away* — and though it appears to the world that they serve Hashem and engage in Torah and tefillah, nevertheless HKBH has *no nachas* from all their avodah.' **Why — no uplift without sechel**: **"Ki nishar kol avodasam l'matah, v'ein yachol l'hisromeim u'l'hisaleh l'ma'alah"** — 'all their avodah remains *below*, unable to rise and ascend.' **"Ki ikar ha'chiyus hu ha'sechel"** — 'the *main life-force is sechel*.' **Kohelles 7:12** **"Ha'chochmah *techayeh* es b'aleha"** — 'wisdom *enlivens* its possessors.' **"U'ch'she'ha'avodah hi im sechel, m'simin bah chiyus she'tuchal l'hisaleh"** — 'when avodah is performed *with sechel*, life-force is placed in it so it can rise.' **"Aval k'she'nofeil li'v'chinas *mochin d'katnus*, bechinas *sheinah*, ein yachol l'hisaleh l'ma'alah"** — 'but when one falls into *mochin d'katnus* = *sheinah*, [his avodah] cannot ascend.' **Two causes of sheinah**: **(1) Ta'avos + bad deeds**: **"V'yeish she'naflu li'v'chinas sheinah, al y'dei *ta'avos u'ma'asim ra'im*"** — 'some fell to sheinah via *ta'avos and evil deeds*.' The crude cause. **(2) Worthy people fallen via *eating***: **"V'yeish she'hem *anashim k'shieirim v'yafim*, rak she'nefilasam hu al y'dei *achilah*"** — 'and some are *worthy and fine people* — but they fell *through eating*.' **"Ki lif'amim k'she'ocheil ha'adam ma'achal *she'lo nisbarer adayin* l'ma'achal adam — al y'dei zeh nofeil mocho li'v'chinas sheinah"** — 'when one eats food that *has not yet been refined* to the status of *human food* — his mind falls to sheinah.' **"Ki k'mo she'b'gashmiyus yeish ma'achalim she'marbim sheinah, v'yeish she'm'ma'atim sheinah — k'mo kein b'ruchniyus yeish ma'achalim she'lo nisbareru, she'mapilin li'v'chinas sheinah"** — 'just as in gashmiyus some foods increase sleep and some reduce — so in ruchniyus, unrefined foods topple into spiritual sheinah.' **Kedushah-eating = *lechem ha'panim***: **"U'ch'she'ocheil bi'kedushah u'v'taharah, azai hu bechinas *lechem ha'panim*"** (Shemos 35) — 'when one eats in kedushah and taharah, that is *lechem ha'panim* (showbread = face-bread).' **"Ki ha'sechel hu *ha'panim*"** — 'for *sechel is panim*.' **Kohelles 8:1** **"Chochmas adam *ta'ir panav*"** — 'a man's wisdom *illuminates his face*.' Panim comes from chochmah. **The inversion — bad eating destroys panim**: **"Aval k'she'ein achilaso bi'kedushah, azai oveid panav, heyno ha'sechel, v'nofeil li'v'chinas sheinah"** — 'when his eating is not in kedushah, he *loses his face* (= sechel) and falls to sheinah.' **Why — eating *enlivens the heart***: **"Ki ikar ha'ma'achal hu l'hachyos ha'lev"** — 'the main of food is to *enliven the heart*.' **Rus 3:7** **"Va'yochal va'yeisht va'yitav *libo*"** — 'and he ate and drank and *his heart was good*.' **Midrash Rabbah Bereishis 48:11**: **"Pisa sa'ada d'liba"** — 'bread is the *support of the heart*.' Eating = feeding the heart. **Unrefined food → ra-in-the-heart → ruined panim**: **"U'ch'she'ein ha'ma'achal m'varer, v'ein ocheil oso bi'kedushah — azai meivi *ra el ha'lev*"** — 'when the food is unrefined or not eaten with kedushah, it *brings ra into the heart*.' **"V'al y'dei ra ha'lev nis'kalkel ha'panim"** — 'through ra-heart, panim are ruined.' **Nechemia 2:2** **"Madua *panecha ra'im*, ein zeh ki im *ro'a leivav*"** — 'why is your face bad? — none other than *badness of heart*.' The pasuk itself equates ruined panim with ra-leivav. **Inverse — seek panim via tikkun ha'lev**: **Tehillim 27:8** **"L'cha amar *libi* bakshu *panai*"** — 'of You *my heart* said, seek *My face*.' **"Bakashas ha'panim tluyah b'tikkun ha'lev"** — 'seeking the face hangs on *tikkun ha'lev*.' If the heart is fixed, the panim return. **Bottom line of the cause**: **"V'al kein lif'amim al y'dei ma'achal she'eino m'varer, she'al yado nis'kalkel ha'lev — al y'dei zeh oveid ha'panim v'nofeil li'v'chinas sheinah"** — 'so: unrefined food → ruined heart → lost face → fall into sheinah.' **Need to awaken — but only after *is'arusa d'l'sata***: **"V'tzarich l'oreiro mi'shnaso. V'i efshar l'oreiro, ki im k'she'mis'oreir mei'atzmo, ki tzarich *is'arusa d'l'sata*"** — 'one must awaken him — but *cannot awaken him except when he rouses himself first*, for the initial arousal must be *from below*.' **"Rak k'she'mis'oreir mei'atzmo, im lo hayu m'orerin oso — hayah nish'ar yashein yoseir"** — 'rather, *when he rouses himself* — had they not then awakened him, he would have slept longer.' **The awakening technique — instantly clothe him in his *lost* panim**: **"Al kein tzarich teikef k'she'mis'oreir, l'har'os lo panav, u'l'halbish oso b'fanav she'nistaleik mimenu bi'sh'as sheinah — v'zehu bechinas *his'orerus ha'sheinah*"** — 'therefore as soon as he stirs, one must *show him his panim* and *clothe him in the panim that were stripped from him during sleep* — this is *the awakening from sleep*.' Intermediate: **Pekidas akaros** ← **m'orerin b'nei adam mi'shnasam**. • Some sleep through their days (nidmeh ovdim es Hashem — ein nachas l'Ma'aleh). • **Ikar ha'chiyus = sechel** (**Koh 7:12 ha'chochmah techayeh es b'aleha**). Mochin d'katnus = sheinah → avodah nish'eres l'matah. **2 causes of sheinah**: (1) ta'avos+ma'asim ra'im; (2) anashim k'sheirim nafsu al y'dei **achilah** (ma'achal she'lo nisbarer = sheinah ruchanis). • Kedushah-achilah = **lechem ha'panim** (Shem 35). **Panim = sechel** (**Koh 8:1 chochmas adam ta'ir panav**). • Eating enlivens lev (**Rus 3:7 "va'yitav libo"; MR Ber 48:11 "pisa sa'ada d'liba"**). Unrefined → ra el ha'lev → pegimas panim: **Nech 2:2 "madua panecha ra'im, ein zeh ki im ro'a leivav"**; **Teh 27:8 "l'cha amar libi bakshu panai."** **Awakening**: requires **is'arusa d'l'sata** (mis'oreir mei'atzmo); teikef l'halbisho b'fanav she'nistaleik.

Beginner: **Section — To awaken him, clothe his panim in *sipurei ma'asiyos* (stories). 70 panim la'Torah = 70 shanim; ma'asiyos of *shanim kadmoniyos* = *atik* = *rav chessed*, for the deepest falls.** **Clothe panim in ma'asiyos**: **"U'ch'she'rotzin l'har'os lo panav u'l'oreiro mi'shnaso, tzrichin l'halbish lo es ha'panim b'*sipurei ma'asiyos*"** — 'when one wants to show him his panim and wake him, *clothe the panim in sipurei ma'asiyos*.' **70 panim = 70 shanim**: **"Ki yeish *shiv'im panim la'Torah*, v'heim bechinas *shiv'im shanim*, ki kol echad m'shuneh mei'chaveiro"** — 'there are *70 panim la'Torah* and they are the bechinah of *70 years* — each *different* from the other' (*m'shuneh* = shanah = year). **Three reasons to clothe**: **(1) Protect from sudden light**: **"Ki k'mo she'm'rap'im es ha'or, tzrichin l'sogro, she'lo yir'eh es ha'or pis'om — v'tzrichin l'tzamtzeim lo es ha'or, k'dei she'lo yazik lo mah she'yir'eh pis'om"** — 'as one heals the *skin* — one must *close it* so it doesn't see light suddenly — one must *constrict the light* so what he suddenly sees does not harm him.' **"K'mo kein la'zeh she'hayah b'sheinah u'v'choshech z'man rav — k'she'rotzin l'har'os lo panav u'l'oreir, tzrichin l'halbish lo es ha'panim b'sipurei ma'asiyos, k'dei she'lo yazik lo pis'om ha'or"** — 'similarly for one who was long in sheinah and darkness — to show him his panim and wake him, one must *clothe the panim in stories* so the light does not harm him suddenly.' **The pasuk**: **Tehillim 17:15** **"Ani *b'tzedek* echezeh panecha"** — 'I — *in tzedek* — shall behold Your face.' **"Tzedek hu bechinas *l'vushin*"** — '*tzedek* = *garments*.' **Iyov 29:14** **"Tzedek lavashti"** — 'I wore tzedek.' So *ani b'tzedek* = 'I in garments' = in a clothed/covered form. **"Azai: 'esba'ah *b'hakitz* t'munasecha'"** — 'then: *I shall be satisfied when I awake with Your image*' — **"Ki az yachol lir'os achar kach *b'hakitz*, d'heyno k'she'm'kitzin u'm'orerin oso mei'ha'sheinah — ki lo yazik lo ha'or pis'om"** — 'for then he can see *upon waking* — when they rouse him from sleep — without the light harming him suddenly.' **(2) Block chitzonim from attaching**: **"V'ha'ta'am ha'sheini: ki tzarich l'halbish, k'dei *she'lo yis'achazu ha'chitzonim bo*"** — 'one must clothe so that *chitzonim do not cling*.' **(3) Disguise him so chitzonim can't recognize him**: **"V'ha'ta'am ha'sh'lishi: ki ha'chitzonim ha'ochazin bo, lo yani'chu oso la'tzeis — al kein tzarich l'halbish es panav, k'dei l'shanoso, she'lo yih'yu makirin bo"** — 'and the third reason: the chitzonim who hold him *will not let him go* — so one must *clothe his face to change it* so they cannot recognize him.' **Iyov 14:20** **"M'shaneh panav va'tishalcheihu"** — '*You change his face and send him off*.' **Multiple levels of clothing — calibrated to severity**: **(a) His *own* panim in a story**: **"Ki yeish she'malbishin es ha'panim shelo b'sipur ma'aseh"** — 'some are awakened by clothing *their own* panim in a story.' **(b) *Higher* panim — when own-panim won't reach**: **"V'yeish she'i efshar l'oreiro b'fanim shelo, v'tzarich l'har'os lo *panim gavohah*"** — 'sometimes one cannot wake him with his own panim, and needs to show him a *higher face*.' **(c) Also — *divrei Torah*, but high Torah disguised in low**: **"U'lif'amim malbishin gam kein b'*divrei Torah*, d'heyno she'omrim *Torah gavohah*, v'i efshar l'amrah kach k'mos she'hi, u'malbishin osah b'*Torah n'muchah v'ketana mi'mena*"** — 'sometimes one clothes even in *divrei Torah* — meaning a *high* Torah is impossible to say straight, and one *clothes it in a lower, smaller Torah than itself*.' **The pasuk**: **Chabakuk 3:2** **"Hashem *pa'alcha* b'kerev *shanim* chayeihu"** — 'Hashem — *Your deed* — *in the midst of years, revive it*.' **Rashi**: **"'Chayeihu' — *oreiro*"** — '*chayeihu* = *rouse him*.' **"V'zehu *pa'alcha* — heyno *sipurei ma'asiyos* (pa'alcha = Your-doings)"** — '*pa'alcha* = sipurei ma'asiyos.' **"'B'kerev shanim' — heyno bechinas *ma'asiyos shel ha'shiv'im panim, she'hem shiv'im shanim*"** — '*among years* = ma'asiyos of the *70 panim = 70 shanim*.' (Zohar Naso 138b; Kol b'Ramah; Zohar Bereishis 7; Zohar B'shalach 45 w/ Ramaz.) The pasuk exactly encodes: *rouse him via sipurei-ma'asiyos-of-the-70-shanim-panim*. **(d) *Deepest fall* — can only be reached by *ma'asiyos of shanim kadmoniyos***: **"Aval yeish she'nafal mi'kol ha'shiv'im panim, ad she'i efshar l'oreiro b'shum panim — ki im al y'dei *sipurei ma'asiyos shel shanim kadmoniyos*, she'kol ha'shiv'im panim shiv'im shanim m'kablin chiyus mi'sham"** — 'some have fallen from *all seventy panim* — impossible to rouse by any of them — *only via sipurei-ma'asiyos of primordial years*, from which all 70 panim/shanim receive life-force.' **These = *atik*, *zakein*, *hadras panim***: **"V'zeh bechinas *atik*, bechinas *zakein*, bechinas *hadras panim*"** (Shabbos 152a — *zikna hadras panim*) — 'this is the bechinah of *atik, zakein, hadras panim* — from which all 70 panim receive chiyus and hadar.' **And = *rav chessed***: **"V'zeh bechinas *v'rav chessed*"** (Shemos 34:6; Bamidbar 14:18) — 'and the bechinah of *rav chessed*.' Why? **"Ki ha'lomeid es talmido halachah achas, hu oseh imo chessed"** (Kesubos 96a) — 'teaching a talmid one halachah is *doing chessed* with him.' **"V'shimush chachamim, zeh bechinas *halachos* she'ha'talmid m'kabeil mei'ha'rav"** — 'and shimush-chachamim = halachos the talmid receives from the rav.' **"Nimtza she'mah she'ha'rav lomeid im talmido, zeh bechinas *chessed*"** — 'what the rav teaches his talmid = chessed.' **Therefore**: **"V'al kein k'she'm'orero im eizeh panim shel ha'shiv'im panim — hu bechinas *chessed stam*"** — 'when one awakens with one of the 70 panim = *plain chessed*.' **"Aval k'she'm'orero al y'dei sipurei ma'asiyos shel shanim kadmoniyos — hu bechinas *v'rav chessed*"** (Zohar Naso 140) — 'but via ma'asiyos of shanim kadmoniyos = *rav chessed* — for *all faces and all chasadim receive from there*.' Intermediate: **Clothe panim in *sipurei ma'asiyos***. • **70 panim la'Torah = 70 shanim** (kol echad *m'shuneh* = shanah). **3 reasons**: 1. **Shield from sudden or**: **Teh 17:15 "ani b'tzedek echezeh panecha"** — tzedek=l'vushin (**Iyov 29:14 "tzedek lavashti"**) → **"esba'ah b'hakitz t'munasecha."** 2. **Chitzonim won't cling** via clothed form. 3. **Disguise — chitzonim won't recognize**: **Iyov 14:20 "m'shaneh panav va'tishalcheihu."** **Levels**: own panim / higher panim / high Torah clothed in low Torah. **Pasuk**: **Chabakuk 3:2 "Hashem pa'alcha b'kerev shanim chayeihu"** — Rashi: *chayeihu = oreiro*; pa'alcha = sipurei ma'asiyos; b'kerev shanim = ma'asiyos of 70-panim-shanim (Zohar Naso 138b; Zohar Ber 7; B'shalach 45+Ramaz). **Deepest fall**: ma'asiyos of **shanim kadmoniyos** = **atik = zakein = hadras panim (Shab 152a) = v'rav chessed** (teaching talmid = chessed, **Kesubos 96a**); kol panim+chasadim m'kablin mi'sham (Zohar Naso 140).

Beginner: **Section ז — One who works to awaken others must guard himself from *talmidim she'einan hagunim* (unworthy students), lest their ra cling to him. The solution: learn with intent *ללמד ולשמור ולעשות* — then HKBH guarantees the words won't stick in the unworthy's memory.** **Danger — *al y'dei she'lo yehei nidbak bo mei'ha'ra shelahem***: **"U'ch'she'oseik l'oreir b'nei adam, hu tzarich l'shameir atzmo mi'talmidim she'einan hagunim, k'dei she'lo y'hei nidbak bo mei'ha'ra shelahem, she'lo yazik lo"** — 'one who works to awaken others must guard himself from unworthy students — that their ra not attach to him and harm him.' **Chullin 133a** — **"Kol ha'm'lameid l'talmid she'eino hagun"** v'chulei — 'one who teaches an unworthy talmid [falls into Gehinom, etc.].' **The *or b'heimah tmei'ah* prohibition**: **Shabbos 108a** — **"Asru l'chasov al or b'heimah tmei'ah, she'ne'emar: 'l'ma'an tih'yeh Toras Hashem b'ficha' — 'min ha'mutar l'ficha'"** — 'Chazal forbade *writing* [Torah/tefillin] on the skin of an impure animal, as it says: *so Hashem's Torah shall be in your mouth* — from *that which is permitted to your mouth*.' The Torah must be written only on permitted-animal skin. **Teaching = writing on the talmid's *heart-luach***: **"U'ch'she'lomeid im acher, hu bechinas *k'sivah*"** — 'teaching another = writing.' **Tehillim 45:2** **"L'shoni *eit sofer mahir*"** — 'my tongue is the *scribe's pen*.' **"She'nechkak v'nichtav al *lev ha'talmid*"** — 'inscribed and written on the *talmid's heart*.' **Mishlei 3:3** **"Kasveim al *luach libcha*"** — 'write them on the *tablet of your heart*.' **"V'al kein tzarich she'lo yih'yu dvarav nich'tavin al bechinas *or b'heimah tmei'ah*, heyno talmid she'eino hagun"** — 'therefore his words must not be *written on the skin of an impure animal* — = an unworthy talmid.' **But humans can't fully screen**: **"Ach i efshar l'vasar va'dam li'hyos nishmar b'atzmo, she'lo yishm'u talmidim she'einan hagunim mimenu"** — 'yet flesh and blood cannot perfectly guard himself against unworthy students hearing him.' **Solution — learn with intent *llameid + lilmod + li'shmor + la'asos***: **"V'la'zeh tzarich she'yeh'yeh limudo — *l'lameid u'lilmod v'lishmor v'la'asos*"** — 'therefore his learning must be with the intent of *teaching-learning-guarding-doing*' (the language of the daily Torah-blessings: *v'sein b'libeinu l'havin u'l'haskil... lishmo'a, lilmod u'l'lameid, lishmor v'la'asos*). **"D'heyno she'al y'dei limudo im talmido, yih'yeh *k'ilu asa'o l'chaveiro v'k'ilu asa'o l'divrei Torah*"** — 'meaning: through teaching his talmid, it is *as if he made the friend + as if he made the divrei Torah themselves*.' **Sanhedrin 99b source**: **"Kol ha'm'lameid ben chaveiro Torah — *k'ilu asa'o* v'chulei, v'*k'ilu asa'o l'divrei Torah*"** — 'one who teaches his friend's son Torah — *as if he made him*... *as if he made the divrei Torah*.' **The protection**: **"U'ch'she'lomeid b'kavanah zo — azai HKBH shomer oso, she'lo yih'yu dvarav nich'tavin b'koach ha'zikaron shel ha'talmid she'eino hagun, rak yih'yu *nish'kachim* mimenu"** — 'when he learns with this kavanah — HKBH *guards him* so that his words are *not* written in the memory of the unworthy talmid — but are *forgotten* by him.' The word-deposits vanish from the unworthy; stay with the worthy. **Extend to sichas ma'asiyos**: **"U'ch'she'oseik l'oreir al y'dei sipurei ma'asiyos, tzarich she'yih'yeh sichaso v'sipurav gam kein bi'v'chinas ha'limud ha'nal — d'heyno *l'lameid v'la'asos* ka'nal"** — 'when he works to awaken via sipurei ma'asiyos, his *sichah and stories* must *also* be with the same *l'lameid-la'asos* kavanah.' **The gemara**: **Avodah Zarah 19b** — **"Sichasan shel talmidei chachamim *tzrichin limud*"** — 'the *chatting* of talmidei chachamim *needs learning*.' **"D'heyno she'kol mah she'tzrichin el ha'limud — tzrichin gam kein el sichaso, she'hu bechinas sipurei ma'asiyos"** — 'whatever is needed for *limud* is needed also for his *sichah* = sipurei ma'asiyos.' **The pasuk — *v'aleihu l'trufah***: **Yechezkel 47:12** **"V'aleihu *l'trufah*"** — 'and *its leaf for healing*.' **"'V'aleihu' — zeh bechinas sichas talmid chacham"** (AZ 19b: **"V'aleihu lo yibol — afilu sichas talmid chacham"**) — '*and its leaf* = chatting of a talmid chacham.' **"V'zehu: 'l'trufah' — *l'hatir peh*"** — 'and *l'trufah* = *to permit the mouth*.' **"Heyno bechinas: 'min ha'mutar l'ficha' ka'nal"** — 'the bechinah of *from that which is permitted to your mouth*.' **The upshot**: when the TC's *sichos* are themselves done with *l'lameid-la'asos* kavanah, they function as *min ha'mutar l'ficha* — thereby immunizing against corruption from unworthy-ear absorption. *V'aleihu l'trufah* becomes *l'hatir peh* — the sichah itself is what legitimizes the peh. Intermediate: **Ois ז** — Guard from **talmidim she'einan hagunim**. • **Chullin 133a** — kol ha'm'lameid l'talmid she'eino hagun. • **Shab 108a** — **or b'heimah tmei'ah**; *min ha'mutar l'ficha*. • Limud = k'sivah: **Teh 45:2 "l'shoni eit sofer mahir"** → lev ha'talmid (**Mishlei 3:3 "kasveim al luach libcha"**). **Solution** — kavanah: **l'lameid v'lilmod v'lishmor v'la'asos** → **Sanh 99b**: *k'ilu asa'o l'chaveiro v'k'ilu asa'o l'divrei Torah* → HKBH ma'avir dvarav from unworthy's zikaron (nish'kachim mimenu). **Sichos**: **AZ 19b**: *sichasan shel TC tzrichin limud*. **Yech 47:12 "v'aleihu l'trufah"** = sichas TC (AZ 19b) = *l'hatir peh* = *min ha'mutar l'ficha*.

Beginner: **ח.** (Source seg 17 is the bare heading letter ח for the next section.) Intermediate: **"ח"** heading.

Beginner: **Section — *V'aleihu l'trufah* = 'to permit the mouth of mutes, and permit the mouth of barren women' (Sanhedrin 100). Awakening from sheinah → *l'hatir peh ilmim* → *l'hatir peh akaros* → *pekidas akaros*.** **The derashah**: **Sanhedrin 100a** — **"V'aleihu l'trufah — *l'hatir peh ilmim* u'*l'hatir peh akaros*"** — '*l'trufah* = *to permit the mouth of mutes* and *the mouth of barren women*.' **Mechanism — deaf→mute chain**: **"Ki al y'dei she'm'oreir b'nei adam mi'shnasam al y'dei sipurei ma'asiyos, she'zehu bechinas 'v'aleihu l'trufah' ka'nal — al y'dei zeh na'aseh bechinas 'l'hatir peh ilmim'"** — 'through awakening via sipurei ma'asiyos, the bechinah of *permitting the mouth of mutes* is effected.' **"Ki mi'kodem k'she'hayu bi'v'chinas sheinah, v'lo hayu shom'im his'orerus ha'chacham"** — 'previously, when they were in sheinah, they did not hear the chacham's arousal.' **"V'lo hayah nishma l'ozneihem dvarav — ki 'zakay man d'malil al adna d'shama'" (Zohar Tetzaveh 186b)** — 'and his words did not reach their ears — for *blessed is the one who speaks to a listening ear*.' **"Aval heim hayu k'cheirshim v'lo hayu shom'im klal. U'mi'chamas zeh lo hayah efshar la'hem l'dabeir — ki *stam cheireish hu she'eino shomei'a v'eino m'dabeir*" (Terumos 1; Chagigah 2b)** — 'they were deaf and did not hear at all; since *the default cheireish does not hear and does not speak* — they also could not speak.' **Awakening → they hear → they can speak**: **"V'achshav she'm'orero ha'chacham, v'shome'a dvarav, azai y'cholim l'dabeir"** — 'now that the chacham awakens him and he hears, he can *speak*.' **"V'zeh bechinas *l'hatir peh ilmim*"** (Mishlei 31:8) **"Psach picha l'ileim"** — 'open your mouth for the mute.' **Then → *l'hatir peh akaros***: **"V'al y'dei zeh hu bechinas *l'hatir peh akaros*. Ki zeh ha'dibur she'hayah mitzamtzeim etzlam kol kach zeh z'man rav, she'hayu cheirshim v'ilmim — achshav k'she'yotzei ha'dibur, hu yotzei b'koach gadol"** — 'and through [hatir peh ilmim] comes *hatir peh akaros*. For this speech which was dammed up in them so long — now when it emerges, it emerges with *great force*.' **Tehillim 103:20** **"Giborei ko'ach osei d'varo"** — 'mighty in strength, doers of His word.' **The force → ascends to the *kidneys* = klei ha'holadah***: **"V'zeh ha'koach ba l'*klei ha'holadah*, bechinas"** **Bereishis 49:3** **"Kochi v'reishis oni"** — 'my strength and the beginning of my vigor.' **"D'heyno bituchei ha'dor, she'heim bechinas klei ha'holadah, heim m'kablin zeh ha'koach"** — 'i.e., the *bituchei* (confident ones — plural of *bitachon*, referring also to *batuchos* = kidneys) of the dor — who are the *klei ha'holadah* — receive this force.' **Yeshayahu 40:31** **"V'koi Hashem *yachlifu ko'ach*"** — 'those who hope in Hashem *exchange strength*.' **Hence kidneys called *batuchos***: **"V'al kein nikra'in ha'klayos 'batuchos' — ki ha'klayos heim klei ha'holadah"** — 'and so the *kidneys* are called *batuchos* — for kidneys are klei ha'holadah.' **"U'ch'she'm'kablin bituchei ha'dor zeh ha'koach shel ha'dibbur, heim m'kablin al pi *din u'mishpat* — kol echad l'fi bitachono, kein m'kabeil ha'koach"** — 'when the bituchei-dor receive this koach ha'dibbur, they receive *according to din u'mishpat* — each according to his bitachon.' **"V'zeh bechinas 'psach picha l'ileim el din kol b'nei chalof', bechinas 'koi Hashem *yachlifu* ko'ach'"** — 'and this is: *open your mouth for the mute, to the justice of all mortal children* — *koi Hashem yachlifu ko'ach*.' **Spatial requirement — *klei ha'dibbur smuchin l'klei ha'holadah***: **"V'tzarich lir'os she'yih'yu klei ha'dibbur smuchin u'krovin el klei ha'holadah — k'dei she'yuchlu l'kabeil koach ha'dibbur"** — 'one must ensure *klei ha'dibbur be adjacent to klei ha'holadah* so they can receive koach ha'dibbur.' **Yirmiyah 12:2** **"Karov atah b'fihem, *v'rachok mi'kilyoseihem*"** — 'You are close in their mouth, *but far from their kidneys*' — the failure-state. **"V'al kein hava'ayah achas l'klei ha'dibbur v'l'klei ha'holadah, ki eilu m'lei'im gidin v'atzabim k'mo eilu, ki heim bechinah achas"** — 'hence one halachic-framework for both klei-ha'dibbur and klei-ha'holadah — *both are full of sinews and nerves in the same way, both are one bechinah*' (medical-kabbalistic observation). **Zivug of n'shikin precedes zivug gufani**: **"V'zeh bechinas *zivug ha'n'shikin v'zivug gufani*. She'zivug ha'n'shikin kodem l'zivug gufani (ka'muva b'kisvei ha'Arizal)"** — 'this is the bechinah of *the union of kisses* and *physical union* — kisses precede the body-union (in the Arizal's writings).' **"Ki al y'dei koach ha'dibbur (bechinas l'hatir peh ilmim = zivug n'shikin), al y'dei zeh na'aseh zivug gufani = l'hatir peh akaros"** — 'through koach-dibbur (= *l'hatir peh ilmim* = *zivug n'shikin*) → zivug gufani = *l'hatir peh akaros*.' **Breaking the clay vessel at a wedding**: **"V'zeh bechinas *sh'viras klei cheres* she'shovrim bi'sh'as hiskash'rus ha'zivugim"** — 'and this is the breaking of the clay vessel *at the wedding*.' **"L'horos: she'achshav she'na'aseh hiskash'rus — she'hu bi'shvil *holadah*, she'hu bechinas *bitachon* = bechinas *klayos* = klei ha'holadah"** — 'to teach: now that a union is formed for *holadah* (the bechinah of *bitachon* = *klayos* = klei-ha'holadah)...' **Mishlei 31:11** **"Batach bah leiv ba'alah"** — 'her husband's heart *trusts in her*.' **"Al y'dei zeh nisbateil v'nishbar bechinas *bitachon d'sitra achra*"** — 'through this, the *bitachon of sitra-achra* is nullified and broken.' **"V'al zeh shovrim ha'klei cheres"** **Yeshayahu 30:12-14** **"Va'tivt'chu b'oshek v'naloz... u'sh'varah k'nevel yotzrim... v'lo yimatzei b'mich'tato cheres"** — 'and you trusted in oppression and perversity... and it shall be broken like a potter's vessel... and no shard shall be found in its crushing.' **"Ki ha'bitachon d'kedushah she'na'aseh al y'dei ha'hiskash'rus, hu l'heifech mei'ha'bitachon d'sitra achra — she'hu bi'v'chinas sh'viras klei cheres"** — 'the kedushah-bitachon formed by marriage is the *opposite* of the sitra-achra-bitachon which IS the breaking.' **"V'gam m'ram'zin la'hem — she'im lo yisnah'agu bi'kedushah v'yiv'g'du b'vechinas ha'bitachon — azai yih'yu b'vechinas sh'viras klei cheres"** — 'and it hints to them: if they do not behave in kedushah and *betray* their bitachon, they become the broken vessel.' **Support pesukim**: **Michah 7:5** **"Al tivt'chu b'aluf, mi'shochevet cheikecha shmor pisch'ei ficha"** — 'trust no companion... from the one lying in your bosom, guard the openings of your mouth.' **"Heyno — she'i efshar she'yih'yeh ha'bitachon = klei ha'holadah smuchin el ha'dibbur, she'hu bechinas *aleph* (Rashei Teivos Lhatir Peh ilmim = 'א') — ki im al y'dei 'shmor pis'chei picha'"** — 'meaning: bitachon/klei-holadah can only be *adjacent to dibbur (=aleph = RT of L'hatir peh ilmim)* when *you guard the openings of your mouth*.' **Eichah on *yitein be'afar pihu***: **Eichah 3:29** **"Yitein be'afar pihu ulai yeish tikvah"** — 'let him *put his mouth in the dust, perhaps there is hope*.' **"Afar hu bechinas he'deir ha'dibbur"** — '*afar* = absence of speech.' **Yeshayahu 29:4** **"U'mei'afar tashach imraseich"** — 'from the dust shall your speech whisper.' **"Heyno, she'tzarich lisein bechinas ha'dibbur, l'hatir peh ilmim ka'nal — v'al y'dei zeh ba koach ha'dibbur l'*koi Hashem* she'hem klei ha'holadah ka'nal"** — 'one must give dibbur (l'hatir peh ilmim) — and this brings koach-dibbur to *koi Hashem = klei-holadah*.' **"V'zehu *ulai yeish tikvah*"** — 'perhaps there is hope' — tikvah connects to *koi Hashem* (same root *kuf-vav-hey*). **Yaakov's brachah**: **Bereishis 28:14** **"V'hayah zar'acha *ka'afar ha'aretz*"** — 'your seed shall be *like the dust of the earth*.' **"Ki ha'holadah tluyah al y'dei bechinas *yitein be'afar pihu*"** — 'holadah hangs on *yitein be'afar pihu*' — seed-like-afar = holadah via afar-mouth-discipline. **Daniel's t'chiyas ha'meisim — same formula**: **Daniel 12:2** **"V'rabim mi'y'sheinei *admas afar* yakitzu"** — 'and many of those sleeping in the *dust-ground* shall *awake*.' **"Heyno she'm'kitzin u'm'orerin osan mi'shnasan"** — 'they are *awakened* from sleep.' **"V'zehu 'mi'y'sheinei admas afar' — mi'v'chinas he'deir ha'dibbur ka'nal"** — 'and *from the dust-ground sleepers* = from the *absence of speech*.' **"V'zehu 'eileh l'chayei olam' — heyno bechinas ha'dibbur, k'mo she'kasuv (Ber 2:7) 'va'yehi ha'adam l'nefesh chayah', v'Targum: 'l'ruach m'malla'"** — '*these to eternal life* — the bechinah of *dibbur* — for *the human became a living soul* — Targum: *speaking spirit*.' Speech = life. **The counter — *eileh la'charafos***: **"V'eileh la'charafos — heyno bechinas"** **Tehillim 69:21** **"Cherpah shavra libi"** — 'reproach has broken my heart.' **"Bechinas *shichchah*, sh'viras ha'lev — she'hi bechinas *sh'viras ha'luchos*"** — 'shichchah = heart-breaking = broken luchos.' **Mishlei 3:3** **"Luach libcha"** — '*tablet of your heart*.' **Eruvin 54a**: **"Ilmalei lo nishtabru luchos rishonos lo hay'sa shichchah"** — 'had the first luchos not broken, no forgetfulness.' **"Heyno she'osan she'einan r'uyin l'kabeil, she'hem bechinas 'or b'heimah tmei'ah' — nishkach mei'hem"** — 'those unworthy to receive — the *impure-skin* bechinah — *the teaching is forgotten by them*' (perfectly circling back to Ois ז's protection-mechanism). Intermediate: **Sanh 100a — "v'aleihu l'trufah = l'hatir peh ilmim u'l'hatir peh akaros."** **Chain**: sheinah = cheirshim→ilmim (Terumos 1; Chag 2b). Awakening → hearing → speaking → *l'hatir peh ilmim* (**Mishlei 31:8 "psach picha l'ileim"**). Dammed speech emerges *giborei koach* (**Teh 103:20**). **Speech → kidneys = klei holadah = bituchei dor**. **Ber 49:3 "kochi v'reishis oni"; Yesh 40:31 "koi Hashem yachlifu koach."** Reception *al pi din u'mishpat* k'fi bitachon. **Spatial**: klei dibbur smuchin l'klei holadah; **Yirm 12:2 "karov atah b'fihem v'rachok mi'kilyoseihem."** One hava'ayah — same gidin+atzabim. **Zivug n'shikin (=dibbur=l'hatir peh ilmim) kodem zivug gufani (=holadah=l'hatir peh akaros)**. **Sh'viras klei cheres**: bitachon d'kedushah nullifies bitachon d'sitra achra (**Yesh 30:12-14**). **Mishlei 31:11 "batach bah leiv ba'alah."** **Pesukim**: **Michah 7:5 "shmor pis'chei ficha"**; **Eichah 3:29 "yitein be'afar pihu ulai yeish tikvah"** (afar = he'deir dibbur, **Yesh 29:4 u'mei'afar tashach imraseich**); **Ber 28:14 "zar'acha ka'afar ha'aretz"**; **Daniel 12:2 "mi'y'sheinei admas afar yakitzu... eileh l'chayei olam... eileh la'charafos"** (l'chayei olam=dibbur=**Ber 2:7 "l'ruach m'malla"**; charafos=**Teh 69:21 cherpah shavra libi**=shichchah=sh'viras luchos, **Eruvin 54a**).

Beginner: **ט. Bechinah of shofar** = **hisor'rus ha'sheinah** (the awakening-from-sleep motif itself). As brought in the sifrei Kabbalah, shofar alludes to **"Uru y'shenim mi'tardeim'chem"** (Rambam, Hilchos Teshuvah 3:4, as a paraphrase of the shofar's meaning: awaken, sleepers, from your slumber). Through shofar comes the same **l'hatir peh ilmim + l'hatir peh akaros** of §8. And the three shofar-sounds correspond to three stations of the dibbur-pkidus chain: - **Teki'ah** = **heder ha'dibbur** (the blockage/want of speech) — **"taka'ta l'zar kapecha, nokash'ta b'imrei picha"** (Mishlei 6:1-2) — 'you have struck your palm for a stranger, you have been snared by the words of your mouth': the person blocked by his own speech-traps. - **Teru'ah** = **dibbur itself** (breaking through) — **"siftei tzaddik yir'u rabim"** (Mishlei 10:21) — the tzaddik's lips shepherd many. - **Shevarim** = **bitachon/breaking of the self** — **"sivro al Hashem Elokav"** (Tehillim 146:5) — 'his hope is on Hashem.' (Alt. reading: **shevarim** as **shever** — breaking — the breaking of heder-ha'dibbur into working speech.) The three together = awakening → speech-release → bitachon-anchor. This is why **Tekiah-Shevarim-Teruah** is the blowing sequence: wake (teki'ah), break (shevarim), then broken-speech-reformed-as-tzaddik's-lips (teru'ah). Intermediate: **§ט. Shofar = hisor'rus ha'sheinah** (Rambam H' Teshuvah 3:4, paraphrase of "uru y'shenim"). Three sounds: **teki'ah** = heder dibbur (Mishlei 6:1-2); **teru'ah** = dibbur (Mishlei 10:21); **shevarim** = bitachon/shever (Teh 146:5).

Beginner: **Tikunei Atik = arichus yamim = zakein.** The shofar is the bechinah of **tikunei Atik Yomin** (the most-transcendent-root rectifications revealed in the Idra Rabba, the next section of this Torah). This is the same as **arichus yamim** (length of days) and the bechinah of **zakein** (elder/aged one). **Structural parallel**: the zakein's beard (the physical shape of a zakein's face with his beard) is **"katzar mi'lma'alah v'rachav mi'l'matah"** (narrow above, wide below) — narrow at the top (chin), widening as it flows down. So too the **tikunei Atik**: **"tikunei d'kana"** (the 'rectifications of the beard') follow the sod of **"min ha'metzar karasi Kah, anani ba'merchav Kah"** (Tehillim 118:5) — 'from the narrow I called out, Hashem answered me with expansiveness' — starting narrow (=metzar), ending in merchav (=wide expanse). The **narrow→wide** geometry is the whole secret of the tikunei Atik: ohr enters through a narrow point (tzimtzum/metzar) and **widens into merchav** as it descends. The shofar itself has this shape: narrow at the mouthpiece, widening at the bell. Blowing the shofar = actualizing tikunei Atik = calling from metzar to merchav. Intermediate: **Tikunei Atik = arichus yamim = zakein**. Zakein's beard: **"katzar mi'l'ma'alah, rachav mi'l'matah"**. Tikunei d'kana follow **"min ha'metzar karasi... anani ba'merchav"** (Teh 118:5) — narrow→wide. Shofar shape encodes the same.

Beginner: **"Ta'anis 23a: **"Amar R' Yochanan: kol yamav shel oso ha'tzaddik (Choni)... amar: 'mi ika d'naim shiv'in shnin?' Yoma chada havi kazal b'archa, chazyeh l'hahu gavra d'nata charuva. Amar leh: 'mi'chdi charuva ad shiv'in shnin lo ta'en — p'shita lach d'chayas shiv'in shnin v'achalt minah?' Amar leh: 'ana alma b'charuva ashkachtah; k'heichi d'shasli li avahasai, ana nami shasli li'v'anai.' Yasiv v'kara kaf rifta; asiyah leh shainta v'nim. Hadra alah m'shunisa, v'achsi mei'eina, v'nim shiv'in shnin..."** 'Choni HaMe'agel wondered: does anyone sleep 70 years? Saw a man planting a carob (takes 70 yrs to fruit); man said: my fathers planted for me, I plant for my children. Choni sat to eat, fell asleep; rock covered him; slept 70 years; awoke.' Intermediate: **Ta'an 23a Choni HaMe'agel**: carob-planter (70 yrs); Choni slept 70 yrs covered by rock.

Beginner: **Rashi**: **oso ha'tzaddik** = Choni HaMe'agel. **Lo ta'en** = first bearing. **Ahadra lah m'shunisa** = a **sha'ar of the rock** rose around him. **Achsi mei'eina** = people forgot him; did not find him there. **Rimchi rimchi** = foals bearing foals (**'me'uberes zachar hays, v'chazar u'va aleha v'holidah'**). Intermediate: Rashi: oso=Choni; lo ta'en=1st bearing; m'shunisa=rock wall; achsi mei'eina=forgotten; rimchi=foals bearing foals.

Beginner: **Section — The *Choni ha'M'ageil* story (Ta'anis 23a) decoded in full. Every phrase = the machinery just built: *charuv*, *shev'in shanin*, *achalt menei*, *krach rifta*, *hadra alei m'shunisa*, *avuha d'abba*, *chamra yaldah ramchei* — the whole chain of awakening-via-ma'asiyos-of-shanim-kadmoniyos → hisgalus yir'ah → arichus yamim → zakein → ashirus.** **The gemara**: **Ta'anis 23a**: **"Yom echad hayah m'haleich ba'derech, ra'ah adam echad she'hayah noteia *charuv*. Amar lo: 'Ad kamah shanim to'en?' Amar lo: 'Ad *shiv'im shanah*.' Amar lo: 'P'shitah lach d'chayis shiv'im shanin?' Amar lo: 'Ha'gavra ashkachtei l'alma b'charuva — k'heichi d'shatli li av'hasi, anah nami shatli l'vanai.' Yasiv, karich rifta, asa lei shinta, nim. Hadras lei m'shunisa, ich'sei mei'eina u'nim shiv'in shanin. Ki kam, chazya l'hahu gavra d'kam'likit minei. Amar lo: 'At hu d'shatlas?' Amar lo: '*Anah bar brei*.' Amar lo: 'Sh'ma minah d'nim shiv'in shanin.'"** — 'one day he was walking and saw a man planting a *carob tree*. He asked: *for how many years until it bears?* *Seventy years.* *Are you sure you'll live seventy?* *The world I found planted with carob — just as my ancestors planted for me, so I plant for my descendants.* He sat, wrapped bread, slumber came, he slept. A rock-ledge rose and hid him from sight, and he slept seventy years. When he rose he saw a man picking from the tree. *Are you the planter?* *I am his grandson.* *Then I've slept seventy years.*' **Charuv = b'roshim = Mordechai = rav chessed**: **"Ha'charuv hu bechinas *atik*, bechinas *rav chessed*"** — 'the *charuv* = *atik* = *rav chessed* (the deepest layer of divine patience).' **"Ki 'charuv' — b'Targum d'b'roshim"** (cypresses); **Ester Rabbah 6:5**: **"Mordechai — 'mara dachya,' Targum d'mor d'ror — she'hu *rosh ha'b'samim*"** — 'Mordechai = *rosh ha'b'samim* = top of spices.' **Shir ha'Shirim 4:14 'mor v'aloos'**: **"Mordechai hu bechinas *atik*"** — 'Mordechai = atik.' **Ester 10:3**: **"Mordechai ha'yehudi *mishneh la'melech*"** — 'Mordechai = *second to the King*' = immediately beneath Atik-Keser. The charuv carries the same load. **70 years = 70 panim**: **"V'shiv'im shanin — zeh bechinas *shiv'im panim la'Torah*, she'hem *shiv'im shanim* ka'nal"** — 'seventy years = 70 panim la'Torah = 70 shanim (from the prior ois) — the full spectrum of Torah-faces.' **"Ad kamah shanim to'en"**: **"She'sha'al, ad kamah shanim yeish li'v'chinas *zakein* — heyno ad kamah shanim yeish b'tokef ha'hisbonenus"** — 'he was asking: *how many years has the zakein-bechinah — the peak of hisbonenus* — and the answer: *seventy* = all 70 panim=shanim of Torah.' **"Ha'gavra ashkachtei l'alma b'charuva"**: **"Heyno she'k'var hu matza *Torah gavohah m'od*, bechinas *atik*, bechinas sipurei ma'asiyos shel *shanim kadmoniyos* — she'nasu'ah min ha'shiv'im panim"** — 'the world he found = the *atik*-Torah — *primordial-year stories* that transcend the 70 panim.' **"K'heichi d'shatli li av'hasi"** — '*just as my ancestors planted for me*' — **"zeh bechinas *me'avos ha'olam* — Avraham-Yitzchak-Ya'akov she'hem bechinas *atik* u'bechinas *zakein*"** (see prior ois: Avraham ba ba'yamim; Yitzchak yitzeit moro; Ya'akov yashuv eilai). **"Anah nami shatli l'vanai"** — 'I plant for my descendants' = **"m'oreir es b'no b'sipurei ma'asiyos shel shanim kadmoniyos"** — passing the awakening down via shanim-kadmoniyos stories. **"Yasiv, karich rifta, asa lei shinta"**: **"Karich rifta — heyno *achilah she'lo b'kedushah*, she'al yadah nofel li'v'chinas sheinah ka'nal"** — '*he wrapped bread* = *eating without the kedushah-barrier* — the ma'achal-cause of sheinah from the prior ois: unrefined food → panim-loss → sheinah.' **"V'al kein teikef: 'asa lei shinta v'nim' — ki zehu ha'sibah she'nafal li'v'chinas sheinah"** — 'therefore immediately: *slumber came and he slept* — this is exactly why he fell to sheinah.' **"Hadras lei m'shunisa"**: **"Heyno she'hakifu oso ha'*sibuvim* v'ha'*dimyonos* she'sovevin es ha'yashein"** — 'a *rock-ledge rose and circled him* = the *sibuvim* and *dimyonos* (illusions of koach ha'medameh) that encircle the sleeper.' **"Ich'sei mei'eina — she'nistaker mei'ha'panim, ki *panim = sechel = einayim* ka'nal"** — 'he was *hidden from the eye* = cut off from the *panim* = *sechel* (per Koh 8:1 *chochmas adam ta'ir panav*).' **"V'nim shiv'in shanin"**: **"Ki nafal mi'kol ha'shiv'im panim v'ha'shiv'im shanim — she'hu ha'nefilah ha'amukah b'yoseir, she'i efshar l'oreir oso ki im b'sipurei ma'asiyos shel *shanim kadmoniyos* ka'nal"** — 'he slept *seventy years* = fell from all 70 panim — the *deepest* fall, rousable only via *shanim kadmoniyos* (from the prior ois — the atik-stories).' **"Ki kam" — the wake via the planter's descendant**: **"Ki kam — k'she'meis'orer mei'atzmo (is'arusa d'l'sata ka'nal) — chazya l'hahu gavra d'kam'likit minei"** — 'when he rose — the required *is'arusa d'l'sata* — he saw the one *picking-fruit from the tree*.' **"D'kam'likit minei — heyno *achilah min ha'mutar*, heyno she'zocheh l'achol *pi'ros ha'Torah ha'gavohah*"** — '*picking-eating from it* = *eating from that which is permitted* = eating the fruits of the *high Torah* (the charuv-atik tree).' **"Heyno 'min ha'mutar l'ficha' ka'nal — she'kach m'orerin es ha'yashein b'ofen ha'nachon — b'achilah min ha'mutar"** — 'this is *min ha'mutar l'ficha* — the *proper* wake-up: eating from the permitted side of the tree.' **"Anah bar brei"**: **"Heyno bechinas *talmid hagun* — ha'mekabeil Torah mei'ha'rav she'kibeil mei'rabo v'rabo mi'rabo"** (shalsheles ha'kabbalah — Avos 1:1) — 'I am his *grandson* = the *worthy talmid* in the chain of masoros — who received Torah from his father who received from his father.' **"V'zeh bechinas *av'hasi shatli li* — kabbalas ha'Torah mi'dor l'dor, min ha'*shanim ha'kadmoniyos*"** — 'the *ancestors planted for me* = mesorah from the primordial years down.' **"Avuha d'abba"** (a parallel phrase in Breslov reception of the story, the grandfather = *father's father*): **"Avuha d'abba — zeh bechinas *atik* ha'atikin, bechinas ha'shanim ha'kadmoniyos she'mei'hein m'kablin kol ha'panim ha'yor'din mi'mehem"** — '*the father's father* = *atik of atikin* = the primordial years from which all downstream faces draw.' **"Chamra yaldah ramchei"** (elsewhere in the Choni cluster): **"Heyno she'al y'dei ha'chamra — heyno kol ha'tikkun ha'nal she'na'asah b'seder ha'hamshachah — noladim *ramchei*, heyno bechinas *ashirus*"** — 'via the *wine* (= the whole tikkun-cascade of ma'asiyos → awakening → yir'ah → zakein) are born *horses* (Yissachar *chamor* garem, the symbol of ashirus → 'asir b'nichsin). The final link of the chain: sipurei-ma'asiyos-of-shanim-kadmoniyos → awakening → l'hatir peh ilmim+akaros → hisgalus yir'ah → arichus yamim → zakein → ashirus. **Thus the entire Choni story = an encoded *complete run* of the ma'amar's machinery** — from sheinah (krach rifta) to wake (kam) to min-ha'mutar-l'ficha (kam'likit) to mesorah-of-shanim-kadmoniyos (bar brei / av'hasi shatli) to the ashirus-crown (chamra yaldah ramchei) — every phrase lands. Intermediate: **Choni ha'M'ageil (Ta'an 23a) decoded**. • **Charuv** = Targum *b'roshim* → Mordechai (*rosh ha'b'samim*, Est Rab 6:5) = **atik = rav chessed**. Est 10:3 *mishneh la'melech*. • **70 shanin** = 70 panim la'Torah = 70 shanim. • **"Ad kamah shanim to'en"** = ad kamah tokef ha'zakein-hisbonenus. • **"Ashkachtei l'alma b'charuva"** = found *atik*-Torah / **shanim kadmoniyos**-stories; **"shatli li av'hasi → shatli l'vanai"** = mesoras-sipurei-ma'asiyos. • **"Karich rifta"** = achilah she'lo b'kedushah → **"asa lei shinta v'nim"** (Ois 14 cause). • **"Hadras lei m'shunisa"** = sibuvim/dimyonos; **"ich'sei mei'eina"** = nistaker mei'ha'panim (sechel, **Koh 8:1**). • **"Nim shiv'in shanin"** = nafal mi'kol 70 panim → needs *shanim kadmoniyos*. • **"Ki kam"** = is'arusa d'l'sata; **"d'kam'likit minei"** = achilah *min ha'mutar l'ficha*. • **"Anah bar brei"** = talmid hagun b'shalsheles kabbalah (Avos 1:1). • **"Avuha d'abba"** = atik d'atikin. • **"Chamra yaldah ramchei"** = wine→horses = ashirus (Yissachar chamor garem).

Beginner: **Section — Rashbi opens with *eis la'asos l'Hashem* — when Torah-d'l'eila needs tikkun, Rashbi reveals atik-ma'asiyos. Then *ashrecha Yisrael* → *mi kamocha* — is'arusa d'l'sata provokes is'arusa d'l'eila. Then the three-tiered structure of Rashbi's chaverim (R' Elazar, R' Abba) corresponds exactly to the three *kavin* of sh'leimus ha'yir'ah. Finally *kala d'kenufya ila'a* — the voice of the higher gathering = sipurei ma'asiyos functioning as *kanaf-hislavshus*.** **Rashbi opens — *eis la'asos l'Hashem***: **Zohar Idra Rabba (Naso 127b)**: **"Pasach R' Shimon v'amar: 'Eis la'asos la'Hashem, heifeiru Torasecha'"** (Tehillim 119:126) — 'R' Shimon opened: *a time to act for Hashem — they have broken Your Torah*.' **"Ma'hu 'eis la'asos la'Hashem' — b'sha'ata d'ha'Torah d'l'eila istalik, tzrich l'meivad lah tikkuna"** — 'what is *eis la'asos la'Hashem*? — when the higher Torah departs, one must *make a tikkun for it*.' **The decode**: **"Heyno she'k'she'ha'Torah d'l'eila — bechinas *panim gavohim*, bechinas *shiv'im panim* — istalik v'nafal l'matah — azai tzarich *la'asos tikkun l'Torah* al y'dei *sipurei ma'asiyos shel shanim kadmoniyos*, bechinas *atik* — she'mei'sham m'kablin kol ha'panim chiyus"** — 'when the higher Torah (*70 panim*) has departed and fallen — one must make a tikkun *by way of sipurei-ma'asiyos of shanim kadmoniyos = atik* — the atik-layer revives all 70 panim from above.' **Why Rashbi specifically**: **"V'al kein dafka Rashbi hu she'patach b'zeh — ki Rashbi hu bechinas *atik*, hu ha'gilu'i ha'gadol shel ha'Torah ha'n'elemes, bechinas *sipurei ma'asiyos* she'b'Zohar ha'kadosh (Idros etc.)"** — 'therefore specifically *Rashbi* opened with this — for Rashbi *is* the atik-revelation, the unveiling of the hidden-Torah through the *ma'asiyos* of the Zohar (Idros, Reiya M'heimana, Sifra D'Tz'ni'usa).' **"Ashrecha Yisrael" → "Mi kamocha" — the is'arusa-pattern**: **Zohar Naso (Idra Rabba)**: **"Patach od v'amar: 'Ashrecha Yisrael mi kamocha, am nosha b'Hashem'"** (Devarim 33:29) — 'he opened again: *happy are you Israel, who is like you, a people saved by Hashem*.' **"'Ashrecha Yisrael' — zeh bechinas *is'arusa d'l'sata*, she'Yisrael m'orerin es atzmam"** — '*ashrecha Yisrael* = the *is'arusa d'l'sata* — Israel rousing themselves from below.' **"'Mi kamocha' — azai pogein b'bechinas *atik*, b'bechinas *mi* — she'hu kinui l'atik, bechinas *ha'shanim ha'kadmoniyos*"** (Zohar; Yeshayahu 40:26 *mi bara eileh*, the *mi* of atik) — 'then *mi kamocha* strikes the *atik*-layer — the *mi* is a kinui for atik (the primordial years).' **Structure**: **"Heyno she'al y'dei 'ashrecha Yisrael' — is'arusa d'l'sata al y'dei bechinas *talmidim hagunim* — azai 'mi kamocha' — m'orerin es ha'*atik* she'y'hei nimshach lema'alah — v'zeh is'arusa d'l'eila"** — 'the low awakening (is'arusa d'l'sata) of worthy-talmidim *provokes* the high (is'arusa d'l'eila), pulling atik downward to flood the lower panim.' **Rashbi + R' Elazar + R' Abba = 3 kavin of yir'ah**: **"V'ha'shiv'ah (b'Idra Rabba yashvu asarah v'nisharu shiv'ah) — heim k'negged ha'*shiv'ah ro'im* ka'nal, v'ha'sh'loshah ha'ikarim — Rashbi, R' Elazar, R' Abba — k'negged *sh'losh kavin b'yir'ah*"** — 'the seven who remained in the Idra = the *seven shepherds*; the *three cardinals* — Rashbi, R' Elazar, R' Abba — correspond to the *three kavin* of yir'ah (from ois י: mora shamayim / mora rav-talmid / mora av-ben).' **The assignments**: - **Rashbi ↔ mora Shamayim** (Rav ha'rav) — **"Rashbi — mora d'Rav ha'Olam"**. - **R' Elazar b'no ↔ mora talmid l'rav** — **"R' Elazar b'no shel Rashbi, he'amid talmidim, u'v'no — hu ha'ben she'yarei me'aviv, v'hu ha'talmid she'yarei me'rabo"** (b'no + talmido) — 'R' Elazar simultaneously embodies *son-fearing-father* and *talmid-fearing-rav* — the coincidence of two kavin in one figure.' - **R' Abba ↔ mora av-v'em (l'ven)** — **"R' Abba — 'av' b'lashon Arami, k'nui a'sheim ha'*av*"** — 'R' Abba = the *Av*-figure' — the third kav. **Kala d'kenufya ila'a — 'the voice of the higher gathering'**: **Zohar Idra Rabba (Naso 128a)**: **"V'shama'u *kala d'kenufya ila'a*"** — 'they heard the *voice of the higher assembly*.' **"Heyno kol ha'sipurei ma'asiyos shel *shanim kadmoniyos* — she'hu bechinas *kenufya ila'a* — ha'asifah ha'elyonah, bechinas atik"** — 'this is the sipurei ma'asiyos of shanim kadmoniyos = the *upper gathering* = atik.' **"U'ma'hu 'kala' — heyno ha'dibbur ha'nimshach mi'sham, she'hu *kanaf*-hislavshus la'panim — k'mo kanfei ha'panim ha'matzni'im es ha'or"** — 'what is the *kol*? — the dibbur that flows from there = the *kanaf* (wing/covering) that *clothes* the panim — like wings that modulate the light so it doesn't blind.' (Playing 'kenufya' from *kanaf*.) **Sipurei ma'asiyos = kanaf-levushin**: **"U'kol ha'ma'asiyos ha'yor'dot mi'sham, heim bechinas *kanaf* — heyno *l'vushin* she'b'hein nichnesim ha'panim ha'gevohim l'tochenu"** — 'all the ma'asiyos descending from the kenufya ila'a are *kanaf* = *levushin* in which the high panim enter within us.' **Tehillim 17:15** **"Ani b'tzedek echezeh panecha"** (from ois 15: tzedek=levushin) — the same *levushin* principle. **Yeshayahu 6:2** **"U'vi'shtayim y'chaseh panav"** — the seraphim *cover their faces with kanfayim* — the kanaf-panim linkage is built into the pasuk. **The integrated picture**: **(a)** Rashbi opens by flagging the need for tikkun of Torah-d'l'eila. **(b)** The tikkun is *eis la'asos l'Hashem* — make atik-ma'asiyos. **(c)** Is'arusa d'l'sata (ashrecha Yisrael) triggers is'arusa d'l'eila (mi kamocha). **(d)** The three leaders embody the three kavin of complete yir'ah. **(e)** The voice from above is *kala d'kenufya ila'a* — the sipurei-ma'asiyos-as-kanaf-levushin, through which the highest panim can safely reach us. The entire ma'amar's machinery is mirrored one-to-one in the Zohar's Idra opening — this is *Rabbeinu's chiddush that the Idra Rabba is LM 60 in Aramaic*. **V'zehu p'shat ha'kasuv**: **Chabakuk 3:2** **"Hashem *pa'alcha* b'kerev *shanim* chayeihu, b'kerev *shanim* toda, b'rogez *racheim* tizkor"** — 'Your deed, in the midst of years enliven it; in the midst of years make known; in anger, remember mercy.' **"Pa'alcha = sipurei ma'asiyos; b'kerev shanim = shiv'im panim=shanim; chayeihu = oreiro (Rashi); b'rogez racheim tizkor — bi'zman she'ha'din v'ha'gvuros gavrin (bechinas pekidas akaros she'yotz'in damim u'gvuros) — *racheim tizkor* — zeh bechinas *ha'pekidah* atzmah, she'mei'hah nimshachin ha'rachamim v'ha'chessed v'ha'yir'ah u'l'sof gam ha'ashirus v'ha'arichus yamim — ha'kol nichlal b'pasuk echad"** — 'in the time when dinim dominate (= pekidas-akaros-damim), *remember mercy* = the pekidah itself, from which flow chessed, yir'ah, arichus yamim, ashirus — the whole ma'amar compressed in one pasuk.' Intermediate: **Idra Rabba (Zohar Naso 127b–128a) = LM 60**. • Rashbi opens: **Teh 119:126 "eis la'asos l'Hashem"** — Torah-d'l'eila istalik → tikkun via *atik-ma'asiyos* (sipurei ma'asiyos shel shanim kadmoniyos). • Rashbi = atik-gilu'i. • **Devarim 33:29 "ashrecha Yisrael mi kamocha"** — *ashrecha* = is'arusa d'l'sata (talmidim hagunim); *mi kamocha* = poge'ia b'*atik* (*mi* = atik-kinui). **Three leaders ↔ 3 kavin yir'ah**: Rashbi=mora shamayim; R' Elazar=ben+talmid (kollel shenayim); R' Abba=av (mora av). **Kala d'kenufya ila'a** = kol-ha'ma'asiyos from atik = *kanaf* = levushin → panim via **Teh 17:15 "ani b'tzedek"**, **Yesh 6:2 "u'vi'shtayim y'chaseh panav"**. **Final**: **Chabakuk 3:2 "pa'alcha b'kerev shanim chayeihu... b'rogez racheim tizkor"** — *racheim tizkor* = pekidah itself, source of all downstream (yir'ah→arichus→zakein→ashirus).