Running Commentary on Torah 8 — Menoras Zahav - I Saw a Golden Menorah

Beginner: Torah 8 opens with the pasuk: **"Ra'isi v'hineh **menoras zahav kulah**, v'gulah al rosha"** — 'I saw, and behold, a menorah all of gold, with a bowl on top of it' (Zechariah 4:2), **"which is the Haftarah of Shabbos Chanukah."** The Rebbe signals upfront: this is a Chanukah Torah. Every detail he teaches — the krechtz of a Jew, the ruach chayim that completes every lack, the tzaddik who draws that ruach from Torah, the rav-of-the-klipah who draws opposing ruach, the tzitzis with its four corners corresponding to the four winds — all of it is the structure of the golden menorah and why Zechariah saw it specifically at the moment of re-consecration. Intermediate: Base pasuk: **"Ra'isi v'hineh menoras zahav kulah v'gulah al rosha"** (Zechariah 4:2) — **Haftarah of Shabbos Chanukah**. The entire Torah will decode the vision: krechtz of a Jew, ruach chayim via tzaddik, rav-of-klipah, tzitzis-as-four-winds, Menachos-mei-midbar — all mapped to the golden menorah with its bowl-on-top.

Beginner: The opening teaching — a beloved sentence. **"Behold, precious is the **g'nuchi v'nahi** (groaning and moaning — what they call a **krechtz**) of a Jew, because it is the **shleimus ha'chesronos** (completion of every lack)."** Why is a sigh so valuable? **"By the aspect of the **neshimah** (breath), which is the **ruach ha'chayim** (spirit of life), the world was created — as it is written: **'u'b'ruach piv kol tzva'am'** (Tehillim 33:6). And the renewal of the world will be in the aspect of the ruach, as it is written: **'tishlach ruchacha yiba're'un u'sechadesh pnei adamah'** (Tehillim 104:30)."** And personally: **"This is also man's life, because his life is the neshimah — **'vayipach b'apav nishmas chayim'** (Bereshis 2:7); **'kol asher nishmas ruach chayim b'apav'** (Bereshis 7:22)."** As Chazal said: **"'If the breath is lacking — life is lacking.'"** **Therefore the essence of the chayus of every thing is in the aspect of **ruach** — and when there is a lack in any thing, it is a lack in the **ruach chayim**.** A krechtz *draws* ruach chayim into the exact place the lack lives. Intermediate: Opening: **"Yakar g'nuchi v'nahi (krechtz) of a Jew = shleimus ha'chesronos (completion of every lack)."** The **neshimah = ruach chayim** created and renews the world ("u'b'ruach piv," Teh 33:6; "tishlach ruchacha yiba're'un," Teh 104:30). Life itself = breath ("vayipach b'apav," Ber 2:7; "kol asher nishmas ruach chayim," Ber 7:22). **Every lack is a lack in ruach chayim** — the krechtz draws ruach directly into the gap.

Beginner: **"But from where do we receive the ruach chayim?"** The Rebbe answers precisely: **"Know, that the essence of ruach chayim is received from the **tzaddik** and the **rav** of the generation — because the essence of ruach chayim is in the **Torah** — as it is written: **'v'ruach Elokim merachefes al pnei ha'mayim'** (Bereishis 1:2) — this is the Torah — and the tzaddikim are attached to Torah, therefore the essence of ruach chayim is with them."** The mechanism: **"When [a person] is connected to the tzaddik and rav of the generation, when he sighs and extends his breath, he draws the ruach chayim from the tzaddik of the generation, who is attached to the Torah, which is where the ruach is."** And therefore the Tanach's technical term for a true leader: **"'ish asher ruach bo'** (Bamidbar 27:18) — 'a man in whom is the spirit' — 'who knows to go with the spirit of each and every one' (as Rashi explains there). For the tzaddik **draws and completes** the ruach chayim of each and every one."** **"And this is the aspect of (Berachos 3b): **'ruach tzefonis ha'menashves b'kinnor shel David'** — 'the north wind blowing on David's harp.' For David's kinnor had **five strings** corresponding to the **chamishah chumshei Torah**; and the ruach tzafon that blew on it is the aspect of **'v'ruach Elokim merachefes al pnei ha'mayim'** above — for **ruach tzafon** is the aspect of the **ruach ha'tzafun b'libo shel adam** — the **spirit hidden in a person's heart** (see Tikkun 69) — which is the aspect of ruach chayim."** *Tzafon* (north) ↔ *tzafun* (hidden): the wind from the *north* is the wind from the *hidden* — the soul's buried breath awaiting release. **"For **'tzafon chaser'** — 'north is lacking' (Bava Basra 25b) — and the **chisaron** (lack) is in the heart, as it is written: **'v'yiten lecha mish'alos libecha'** (Tehillim 37:4) — 'may He give you the requests of your heart'; **'yemalei Hashem kol mish'alosecha'** (Tehillim 20:6) — 'may Hashem fill all your requests.' For the essence of ruach chayim is in the heart."** And the Zohar-proof: **"As written in Tikkunei Zohar (Tikkun 13): **'kulhu shifin misnahagin basar liba k'malka'** — 'all the limbs conduct themselves after the heart as after a king'" — "as it says (Yechezkel 1:12): **'el asher yihyeh sham ha'ruach la'lechet'** — 'to wherever the spirit would be to go.'"** **"For the ruach is in the heart; and the chisaron is the **histalkus ha'ruach** (the departure of the spirit) — whose place is in the heart — therefore the chisaron is felt in the heart."** And the two verses now interlock: **"Therefore, when the chisaron is filled — which is in the aspect of ruach as above — it is said: 'v'yiten lecha mish'alos libecha, yemalei Hashem kol mish'alosecha' — meaning as above."** **"And therefore Israel, who receive ruach chayim from Torah, are called by the name **tzafon** — as it is written (Tehillim 83:4): 'עַל עַמְּךָ יַעֲרִימוּ סוֹד, וְיִתְיָעֲצוּ עַל צְפוּנֶיךָ' — 'against Your people they devise cunning, and take counsel against Your **treasured ones** (*tzefuneicha*).'"** Israel *are* the hidden tzafon-treasure — and the entire plan of nations is against the hidden ruach chayim in them. Intermediate: ב. Me'ayin mekablin ha'ruach chayim? Ikkar ha'ruach chayim mi'**ha'tzaddik v'ha'rav she'ba'dor**, ki ikkar ha'ruach chayim b'Torah ("v'ruach Elokim merachefes al pnei ha'mayim" Ber 1:2=Torah), v'ha'tzaddikim devukim ba'Torah. K'she'mekushar la'tzaddik v'hisaneach u'ma'arich ruchah, mamshich ruach chayim min ha'tzaddik. Al ken ha'tzaddik="ish asher ruach bo" (Bam 27:18) — yode'a l'hallech k'neged rucho shel kol echad v'echad (Rashi), ki ha'tzaddik mashlim ha'ruach chayim. V'zeh bechinas (Ber 3b): **"ruach tzefonis ha'menashves b'kinnor shel David"** — kinnor=**5 nimin**=5 chumshei Torah. U'ruach tzafon=bechinas "v'ruach Elokim merachefes"=**ha'ruach ha'tzafun b'libo shel adam** (Tik 69)=ruach chayim. Ki **"tzafon chaser"** (BB 25b), v'ha'chisaron ba'lev ("v'yiten lecha mish'alos libecha" Teh 37:4; "yemalei Hashem kol mish'alosecha" Teh 20:6). V'ikkar ha'ruach ba'lev (Tik"Z Tik 13: **"kulhu shifin misnahagin basar liba k'malka"** — "el asher yihyeh sham ha'ruach la'lechet" Yech 1:12). V'ha'chisaron=**histalkus ha'ruach** me'ha'lev; al ken nirgash ba'lev. U'kshe'nismaleh ha'chisaron, nis'ayem: "v'yiten lecha mish'alos libecha, yemalei Hashem." Al ken Yisrael, ha'mekablim ha'ruach chayim min ha'Torah, nikra'im al shem **tzafon** ("al amcha ya'arimu sod, v'yis'ya'atzu al **tzefuneicha**" Teh 83:4).

Beginner: **"But the wicked, who speak against the tzaddik harshly in pride and contempt — from where do *they* receive the ruach to complete their lack?"** The Rebbe's answer is sharp. **"Know, that there is a **rav d'klipah** (rav of the husk), and he is the aspect of **Esav** — as it is written about Esav: **'yesh li rav'** (Bereishis 33:9) — 'I have much/great' — and this is the aspect of **alufei Esav** (the chiefs of Esav, Bereishis 36:15); as Onkelos translates: **'rabrevei Esav'** — 'the great ones of Esav' — the aspect of rav d'klipah."** **"From *them* the wicked receive ruach — and it is **ruach ha'tuma'ah** (impure spirit), aspect of **ruach se'arah** (storm wind) — as it is written: **'hen Esav achi ish **sa'ir**'** (Bereishis 27:11) (see Tikkun 69)."** The precise anatomy of the danger: **"Their ruach is great and powerful **for its moment**, like a storm-wind that is great in its moment. Therefore **'kol tzorerav yafiach bahem'** (Tehillim 10:5) — *yafiach* precisely — for he overcomes them by means of the aspect of **ruach piv** (wind of his mouth), which is great in its moment — **but has no permanence at all**, and in the end it is annihilated and lost, and it storms up **its body and its soul** (see Tikkun 18)."** The rasha's wind is real voltage — but it's storm-voltage, not ruach-chayim voltage; it runs out and it burns out the rasha's own vessels on the way. **"And as it is written (Devarim 7:10): **'u'meshalem l'sonav el panav l'ha'avido'** — 'and He pays back His enemies to their face to destroy them.' **'Meshalem'** is the language of **sh'leimus ha'chisaron** — completion of the lack — that is drawn to him — that is, the aspect of arichas ha'ruach (extension of breath). And this is **'el panav'** — for **panav (his face) = the aspect of ruach**, as it is written (Yeshayahu 3:9): **'hakaras p'neihem ansah bam'** — 'the expression of their face testifies against them' — this is the **chotem** (nose) (Yevamos 120a), which is the aspect of ruach — as it is written: **'va'yipach b'apav nishmas chayim'** (Bereishis 2:7), **'kol asher nishmas ruach chayim b'apav'** (Bereishis 7:22)."** Hashem *does* give the rasha his full ruach-completion — **"But it is **l'ha'avido** (to destroy him) — because even though it is great for the moment, in the end it is annihilated, as above."** **"And this is the aspect of (Yerushalmi Ta'anis 2:1): **'erech apayim la'resha'im'** — 'long-suffering [even] for the wicked'" (see Eruvin 22a). **"For the ruach of breathing is the aspect of **erech apayim**. And this is **'ma'arich apah v'gavei dileh'** (Bereishis Rabbah 67:4) — 'He lengthens His anger [=breath] and then collects His own.' For even though the ruach is great and powerful for the moment — aspect of **ma'arich apah** — in the end **gavei dileh** (He collects what is His) — as above."** The rasha's extra breath isn't a reprieve; it's Hashem's patience setting up a *debt collection* on the back end. **"And therefore Israel are called (Yeshayahu 54:11): **'aniyah so'arah'** — 'afflicted, storm-tossed' — because they are now under the rule of **Esav ish sa'ir** — aspect of ruach se'arah above. But the one who is **davuk b'tzaddikim** (attached to tzaddikim) receives the **ruach chayim** — the sh'leimus ha'chisaron — from the tzaddik and rav of **kedushah**."** Two ruchos, two rabbis, two modes of completion: se'arah (storm, temporary, self-destroying) from rav d'klipah, vs. chayim (permanent, upbuilding) from rav d'kedushah. Intermediate: ג. Aval ha'resha'im ha'dovrim al tzaddik asak b'ga'avah u'vuz, me'ayin mekablin ruach? Yesh **rav d'klipah**=Esav ("yesh li rav" Ber 33:9) = alufei Esav ("rabrevei Esav" Onkelos) = rav d'klipah. Mei'hem mekablin ha'resha'im ha'ruach = **ruach ha'tuma'ah** = **ruach se'arah** ("hen Esav achi ish **sa'ir**" Ber 27:11; Tik 69). Ha'ruach shelahem **gadol v'takif l'fi sha'ah** k'mo ruach se'arah she'gadol b'sha'aso. "Kol tzorerav yafiach bahem" (Teh 10:5) — yafiach dayka, she'misgaber alehem al yedei **ruach piv**. Ach ein lo kiyum klal u'la'sof kaleh v'neevad, u'mesa'er gufah v'nishmaso (Tik 18). "U'meshalem l'sonav el panav l'ha'avido" (Dev 7:10) — **"meshalem"**=sh'leimus ha'chisaron ha'nimshach lo=arichas ha'ruach. V'**"el panav"**=ki panav=bechinas ha'ruach ("hakaras p'neihem ansah bam" Yesh 3:9 = chotem, Yev 120a = bechinas ruach, "va'yipach b'apav nishmas chayim" Ber 2:7; "kol asher nishmas ruach chayim b'apav" Ber 7:22). Aval hu **l'ha'avido**, ki af she'gadol l'fi sha'ah, la'sof neevad. V'zeh bechinas (Yer Ta'an 2:1): **"erech apayim la'resha'im"** (ayen Eruv 22a). Ki ha'ruach ha'neshimah=bechinas erech apayim. V'haynu **"ma'arich apah v'gavei dileh"** (B"R 67:4): af she'l'fi sha'ah gadol — **ma'arich apah** — la'sof **gavei dileh**. Al ken nikra'im Yisrael (Yesh 54:11) **"aniyah so'arah"** — tachas memsheles Esav ish sa'ir=ruach se'arah. Aval **ha'davuk b'tzaddikim** mekabel ha'ruach chayim=sh'leimus ha'chisaron, me'ha'tzaddik v'ha'rav d'**kedushah**.

Beginner: **ד. "Therefore 'וְאִישׁ חָכָם יְכַפְּרֶנָּה' (Mishlei 16:14)"** — "and a wise man will *atone* it." The *ish chacham* = the tzaddik = the one who atones. **"For the *chisaron* is *because of avonos*, as our Sages, of blessed memory, said (Shabbos 55a): 'אֵין מִיתָה בְּלֹא חֵטְא, וְאֵין יִסּוּרִים בְּלֹא עָוֹן' — 'there is no death without sin, and no suffering without iniquity'"** — a *chisaron* (deficiency) is never free-floating; it is always traceable to an *avon*. **"As it is written (Tehillim 89:33): 'וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם'"** — "I will visit with a rod their rebellion and with plagues their iniquity." The *negah/chisaron* is the *pekudah* of the *pesha* itself. **"And therefore the *tzaddik* — who *draws the ruach ha'chayim* and *completes the chisaron* — *atones the avon*"** — the same breath-drawing that filled the lack *is* the atonement of the causal sin. **"And he *grows rachamim and chaninos* (mercies and graces) from the Creator — who *contracted Himself* to *be* the ruach ha'chayim *with the tzaddikim* — that is, they receive ruach ha'chayim from Torah, and they draw the ruach ha'chayim down to the chesronos, and by this they atone the avonos."** The divine *tzimtzum* that makes this possible: HKB"H made Himself *available as ruach-ha'chayim* specifically *inside* the tzaddikim — a compressed presence that is then re-extended outward through their mouths as the krechtz they give for others. **"And this is the aspect of the *13 middos* (Shemos 34:6-7): 'ה' ה' אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת... נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֹן וָפֶשַׁע'"** — the famous middos-formula from Ki Sisa. **"*'Erech apayim'* — this is the aspect of the *ruach* — because He *ma'arich ruchei* (extends breath) — the aspect of the *anchah* over the chisaron"** — the very first middah *erech apayim* = *long breath* = the prolonged sigh that stretches breath into a lack. **"And this is: *'v'rav chesed ve'emes'*, as we said — that they receive the ruach ha'chayim *from the tzaddik*, the *rav d'kedushah* — who is *'rav chesed'* — the *opposite* of *Esav*, the *rav d'klipah*, who is *admoni* (ruddy), *tokef ha'din* (force of judgment)"** — Rabbeinu anchors the opposition: *rav d'kedushah* = Moshe/Yaakov/chesed-tzaddik vs *rav d'klipah* = Esav/admoni/din. Every person is sucking his ruach from *one* of these two *ravim*. **"And this is *'ve'emes'* — for the tzaddik *receives the ruach ha'chayim from the Torah*, which is called (Malachi 2:6): 'תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ' — 'a Torah of truth was in his mouth'"** — Malachi's description of the *kohen ha'tzaddik*. The tzaddik is a *ruach chayim-pipe* because Torah-emes is *in his mouth*. **"And this is *'notzer chesed la'alafim'* — *'la'alafim'* — this is the aspect of the *alufei Esav* (chieftains of Esav, Bereshis 36:15-43), the *ravrevei Esav* (the great ones of Esav), who are the *rav d'klipah*"** — Rabbeinu decodes *la'alafim* not as 'thousands' but as *alufim* = the *dukes of Esav* enumerated in parshas Vayishlach. **"And this is: *'notzer chesed'* — that *chesed* — the aspect of the *rav d'kedushah* — *guards and sweetens* the aspect of *alufei Esav, ravrevei Esav*"** — *notzer* (guards) = *notzer* that *sweetens* and *neutralizes* (nitzrach) the alufei-Esav klipah-rulership. The chesed-of-the-tzaddik *envelops* the dukes of Esav and transmutes their din into din-shared-with-chesed. **"And therefore *'noseih avon va'pesha'* — because through the ruach ha'chayim — the *completing of the chisaron* — that they draw from the tzaddik via *anchah*, through this the avonos are atoned — and this is the aspect of *'v'ish chacham yekaperenah'* as above. And this is *'noseih avon va'pesha'* as above."** The 13-middos formula closes the loop: erech apayim=anchah; rav chesed=rav d'kedushah; emes=toras emes b'piv; notzer chesed la'alafim=chesed subduing alufei Esav; noseih avon vafesha=the chisaron-filled sigh lifting the causal avon. Intermediate: **ד. Ish-chacham-yekaperenah + 13 middos mechanism**. • **Mishlei 16:14** "ואיש חכם יכפרנה"; chisaron-from-avon: **Shabbos 55a** "אין מיתה בלא חטא"; **Teh 89:33** "ופקדתי בשבט פשעם". • Tzaddik draws ruach → fills chisaron → atones avon. HKB"H *tzimtzem* Himself to be ruach-chayim *with* the tzaddikim; they receive from Torah → downward to chesronos. • **13 middos (Shemos 34:6-7)** decoded: - *"erech apayim"* = me'arich ruchei = anchah. - *"rav chesed"* = rav d'kedushah vs Esav admoni=rav d'klipah=tokef ha'din. - *"v'emes"* = toras emes b'piv (**Malachi 2:6**). - *"notzer chesed la'alafim"* = la'alafim=**alufei Esav / ravrevei Esav** (Ber 36:15-43) — chesed neutralizes klipah-alufim. - *"noseih avon va'pesha"* = via ruach-chayim-completing-chisaron.

Beginner: **Only a tzaddik gamur (complete tzaddik) can provoke the wicked** -- because when an ordinary person provokes the rasha, the rasha sighs and draws ruach from his rav d'klipah, and that ruach is very powerful for its moment, so "kol tzorerav yafiach bahem" -- the rasha can harm him. A tzaddik gamur is one who is in the aspect of **"lo ye'uneh la'tzaddik kol aven"** (Mishlei 12:21) -- 'no iniquity befalls the tzaddik' -- meaning he has already driven out and nullified all his own evil until he is certain no stumbling will befall him. The Rebbe explains the kabbalah behind this: there are **four elements -- fire, wind, water, earth** -- and above, in their root, they are the **four letters of Shem Havayah** (cf. end of Tikkun 22). Below, in this world, good and evil are mixed in the elements. A tzaddik gamur is one who has **fully separated the evil from the good** across all four elements, so no evil remains in him from any trait rooted in any of the four. Furthermore: **every rasha has a "pipe" (tzinor)** through which he receives his ruach to complete his deficiency. This pipe is the bad trait from the four elements that he drew upon and strengthened -- it is the channel through which his klipah-ruach flows. When the tzaddik wants to humble the rasha, he must **descend into that bad trait** to destroy and spoil the rasha's pipe, cutting off the rasha's vitality. But this descent requires the tzaddik to be completely clean himself -- because if the tzaddik has any trace of evil remaining, the klipah has a foothold to harm him at the moment of descent. This is why the verse says: **"Yashpil resha'im aretz"** -- 'He humiliates the wicked to the ground' (Tehillim 147:6). The initials of that phrase spell out the four elements: **Yashpil (י) = yesod; Resha'im (ר) = ruach; Aretz (א) = ash (fire); with the hidden earth (ע) completing them**. All four elements must be fully clarified before the tzaddik can truly humble the wicked. Crucially: even a tzaddik who has **no actual sin** but has not yet fully separated the evil potential is still **forbidden to provoke the wicked** -- this is the teaching of "Do not compete with evildoers" (Tehillim 37:1, as expounded in Berachos 7a). Rashi explains that verse refers to someone whose heart smites him from fear of sins in his hand -- **precisely** someone who fears because the evil, though not yet actualized, is still present in potential. For him, the klipah can still grasp and harm. Conversely: **"ka'asher yivla harasha es ha-tzaddik mimenu"** (Chavakuk 1:13) -- 'the wicked swallows the tzaddik from him' -- Chazal read this: the tzaddik from him **precisely** swallows, meaning the rasha's overpowering ruach swallows the not-yet-complete tzaddik who descends to confront him. But the **complete tzaddik** -- who has nullified evil completely -- does not get swallowed, because his heart does not smite him and the klipah has no foothold. A complete tzaddik, and all who attach themselves to him, **are permitted to provoke the wicked**, because the tzaddik can descend into all the bad-trait pipes of all the reshaim and break and nullify them, humiliating the wicked to the ground. The path to becoming such a tzaddik is through **Torah study** (with depth, to the bottom of the halachah) and **prayer** -- as developed in what follows. Intermediate: **Only tzaddik gamur can provoke reshaim.** Otherwise: rasha sighs, draws klipah-ruach, harms. **Tzaddik gamur = "lo ye'uneh la'tzaddik kol aven"** (Mishlei 12:21) = nullified all own evil. Four elements (fire, wind, water, earth) root in **four letters of Shem Havayah** (cf. end of Tikkun 22); evil and good mixed below. Tzaddik gamur fully separated the evil from all four. **Every rasha has a tzinor (pipe)** = the bad trait he drew from the four elements = channel of klipah-ruach. To humble the rasha, the tzaddik must **descend to that bad trait to break the pipe** -- but only if he has no evil residue himself, otherwise the klipah harms him during the descent. **"Yashpil resha'im aretz"** (Teh 147:6) = initials of the four elements = all four must be clarified for the tzaddik to truly humble the wicked. Even a sinless tzaddik who has not fully separated evil **may not provoke** (Berachos 7a; Teh 37:1 Rashi: "heart smites him from fear of potential sin"). **"Ka'asher yivla harasha es ha-tzaddik mimenu"** (Chav 1:13) = the rasha's ruach swallows the incomplete tzaddik. Complete tzaddik + all attached to him may provoke = can break all pipes of all reshaim. Path: Torah (depth of halacha) + prayer.

Beginner: **"To come to this — to separate, distinguish, and nullify the evil from the good — is by means of **Torah and tefillah**."** The Rebbe is precise about what kind of Torah: **"And the learning of Torah must be **'lalun l'omkah shel halachah'** — to spend the night in the depth of halachah — i.e., to learn poskim."** (see Zohar Behar 111b) Why this specifically? **"For there is in Torah the grasp of good and evil — they grasp from the aspect of **assur v'muttar, tamei v'tahor, kasher u'pasul** — and as long as he does not clarify the halachah he mixes good and evil; therefore he cannot separate the evil from the good, and he is in the aspect of **'v'doresh ra'ah tvo'enu'** (Mishlei 11:27)."** **"Until he delves and clarifies the **psak halachah**, clarifies the **assur u'muttar** — i.e., by learning poskim — then he separates the good from the evil."** Poskim is the *operation* of separation; aggadata alone will not do it. Intermediate: **To separate good from evil = Torah + tefillah.** Torah specifically = **"lalun l'omkah shel halachah"** — learning **poskim** (Zohar Behar 111b). Why poskim? Because Torah's grasp of good/evil lives in **assur/muttar, tamei/tahor, kasher/pasul**. Without clarified halachah, good and evil remain mixed, and **"v'doresh ra'ah tvo'enu"** (Mishlei 11:27). Aggadata alone doesn't perform the separation; *psak* does.

Beginner: **"The matter — as written in Tikkunei Zohar (Tikkun 14, 29b): **'Gan — da oraysa'** — Torah is called **gan** (garden), and the souls of Israel who delve and understand in Torah are the aspect of **grasses and herbs that multiply in the gan**."** Where do the grasses grow from? **"They grow from the **ma'yan** (spring) — this is **chochmah** — as it is written: **'ma'yan ganim'** (Shir HaShirim 4:15) — 'a spring of gardens.'"** And the ma'yan itself? **"From where do they receive the chochmah and intellect — the aspect of the spring? It is from **tefillah** — as it is written: **'u'ma'yan mi'beis Hashem yetzei'** (Yoel 4:18) — 'and a spring shall issue from the House of Hashem' — this is **tefillah**, as it is written: **'ki beisi beis tefillah'** (Yeshayahu 56:7)."** The cascade is exact: **tefillah** (beis Hashem) → **ma'yan** (chochmah) → **gan** (Torah) → **grasses** (Israel's souls). **"And this is the aspect of **bringing from koach to po'al** (from potential to actuality)."** The mechanism: **"For tefillah is the aspect of **chidush ha'olam** (renewal of the world) — because tefillah is that one believes there is a **mechadesh** in Whose hand is to act according to His will and to change nature — and this is the aspect of **bri'ah b'koach** (creation in potential) — as it is written (Tehillim 104:24): **'kulam b'chochmah asisa'** — 'all of them with chochmah You have made' — which is the aspect of **tefillah**, from which issues the **ma'yan ha'chochmah**, as above."** Tefillah reignites the world's never-yet-actualized possibilities — the creative potential that chochmah holds. **"And **Torah** is the aspect of **bri'ah b'po'al** (creation in actuality) — as it is written (Mishlei 8:30): **'va'ehyeh etzlo amon'** — 'I was beside Him a craftsman' — **'amon'** is the language of **po'el** (doer/craftsman) — for by means of Torah, the world was created."** Two stages of *bri'ah*: in chochmah-tefillah it is *b'koach*; through Torah it becomes *b'po'al*. **"And when one prays over some matter, it is the aspect of **chidush ha'olam**, the aspect of **bri'ah b'koach**, the aspect of the **hisorerus ha'chochmah** (awakening of chochmah) that is in tefillah — as mentioned above: **'u'ma'yan mi'beis Hashem yetzei'** — this is tefillah, where the chochmah is awakened as above."** **"And from there is drawn the **ma'yan** — which is the **chochmah** — to the **Torah**, and there it comes forth into **po'al** — as it is written (Mishlei 2:6): **'mi'piv da'as u'tvunah'** — 'from His mouth is da'as and understanding' — for in Torah is the **hisgalus ha'chochmah** (revelation of chochmah), and by this is made **ma'yan ganim** — that the spring irrigates the garden — and thereby the grasses and herbs multiply, as above."** The drop of realized prayer falls from chochmah into the text of Torah and waters the soul-grasses. **"And this is what our Sages said (Berachos 32b): **'ha'me'ayen b'tefillaso ba li'ydei k'ev lev'** — 'one who lingers/fixates on his tefillah comes to pain of heart,' etc., as it is said (Mishlei 13:12): **'tochelet memushachah machalah lev'** — 'a hope deferred makes the heart sick.'"** Because? **"What is its tikkun (remedy)? **'Ya'asok b'Torah'** — 'let him engage in Torah' — as it is said (ibid.): **'v'eitz chayim ta'avah ba'ah'** — 'but a desire fulfilled is a tree of life.'"** The Gemara's therapy is now explained by the Rebbe's physics: **"This is what we said — that in tefillah it is still **b'koach** (in potential), and does not go out into **po'al** until it comes to the **Torah**, which is bri'ah b'po'al — and then his request is fulfilled, by means of going out from **koach to po'al**."** The chronic frustration of prayer that won't materialize has a precise diagnosis: the chochmah-drop has been drawn from the ma'yan but hasn't yet reached the Torah-bed where it actualizes. The cure is not more tefillah at that moment — it is Torah. Intermediate: ז. Tik"Z (Tik 14, 29b): "**Gan — da oraysa**" — Torah=**gan**, neshamos Yisrael ha'me'ayenin u'mevinim b'Torah = **isvei v'dishein d'isravi'u ba'gan**. Me'ayin gedeilim? Me'ha'**ma'yan**=**chochmah** ("ma'yan ganim" Sh"Sh 4:15). U'me'heichan mekablin ha'chochmah? Mi'**tefillah** ("u'ma'yan mi'beis Hashem yetzei" Yoel 4:18=tefillah="ki beisi beis tefillah" Yesh 56:7). V'hu bechinas **mevi mi'koach el ha'po'al**. Ki tefillah=bechinas **chidush ha'olam**, ki mis'ma'amin she'yesh mechadesh u'v'yado la'asos kirtzono l'shanos ha'teva=**bri'ah b'koach** ("kulam b'chochmah asisa" Teh 104:24)=tefillah she'misham yotzei ma'yan ha'chochmah. V'ha'Torah=**bri'ah b'po'al** ("va'ehyeh etzlo amon" Mish 8:30 — amon=po'el, ki b'Torah nivra ha'olam). U'k'she'mispallel al eizeh davar = chidush ha'olam = bri'ah b'koach = hisorerus ha'chochmah ba'tefillah ("u'ma'yan mi'beis Hashem yetzei"). U'mi'sham nimshach ha'ma'yan (=chochmah) el ha'Torah, v'sham yotzei el ha'po'al ("mi'piv da'as u'tvunah" Mish 2:6), ki ba'Torah hisgalus ha'chochmah, v'al yedei zeh na'aseh **ma'yan ganim** — ha'ma'yan mashkeh ha'gan, v'isravi'u isvei v'dishein. V'zeh Chaza"l (Ber 32b): "**ha'me'ayen b'tefillaso ba li'ydei k'ev lev**" — "tochelet memushachah machalah lev" (Mish 13:12). Mai takanti? "**Ya'asok b'Torah**" — "v'eitz chayim ta'avah ba'ah" (ibid.). Ki ba'tefillah adayin koach, ein yotzei el ha'po'al ad she'ba el ha'Torah=bri'ah b'po'al, v'azai na'aseh bakashaso, al yedei she'yotzei mi'koach el ha'po'al.

Beginner: **"And this is: **'v'nahar yotze me'Eden l'hashkos es ha'gan, u'misham yipared v'hayah l'arba'a rashim'** (Bereshis 2:10) — 'a river goes out from Eden to water the garden, and from there it separates and becomes four heads.'"** The Rebbe decodes: **"**Eden** is the aspect of **tefillah** — because Eden is **'ayin lo ra'asa'** — 'no eye has seen' — as Chazal said (Berachos 34b) — and this is the aspect of tefillah, which is above nature, because by tefillah one changes nature, as above. [This is Eden, 'ayin lo ra'asa' — because above nature we have no grasp.]"** And: **"'V'nahar yotze me'Eden'** — from tefillah — as above, **'u'ma'yan m'beis Hashem yetzei'**. **'L'hashkos es ha'gan'** — this is Torah, as above, **'ma'yan ganim'**. And when the **spring of chochmah** is drawn from tefillah into the gan (Torah), then **'ismarbiyun eshavin v'deshain'** — grasses and herbs multiply — the **souls of Israel** grow."** Intermediate: **"V'nahar yotze me'Eden l'hashkos es ha'gan, u'misham yipared v'hayah l'arba'a rashim"** (Ber 2:10): **Eden = tefillah** ("ayin lo ra'asa," Berachos 34b — above nature, where we have no grasp). **River = from tefillah** (Yoel 4:18); **waters garden** = Torah (Shir 4:15); and **grasses/herbs multiply** = souls of Israel grow.

Beginner: **ח. "And this is the aspect of *four tzitzis*"** — Rabbeinu now maps tzitzis directly onto the ruach-chayim-structure built in the preceding ois'. **"For the four tzitzis are the aspect of the *ruach chayim* — as it is written (Yechezkel 37:9): 'כֹּה אָמַר ה': מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ'"** — "thus says Hashem: from the *four winds*, come O spirit" — Hashem's command to the *ruach* over the dry bones. The four corners of the tzitzis = the *four winds* that *return ruach chayim* to bones. **"Through this [tzitzis] one subdues the *ruach se'arah* — which is the *ruach of the misnagdim* who dispute the true tzaddikim, who draw *their* lengthened-ruach from the *rav d'klipah* — the aspect of *Esav ish sa'ir* as above"** — the *misnagdim*-opponents of the tzaddikim have their own *erech ruach* mechanism but pulled from *Esav-rav-d'klipah*. That *opposing* ruach is called *ruach se'arah* (stormwind — cf. Tehillim 107:25). Tzitzis subdues it. **"And therefore *tzitzis* is *lashon sei'ar* (hair)"** — Rabbeinu identifies *tzitzis* (fringes) with *sei'ar* (hair) — both are *dangling filaments*. **"As it is written (Yechezkel 8:3): 'וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי' — 'He took me by the *tzitzis-of-my-head*' [=forelock]"** — Yechezkel's own *hair-tuft* is called *tzitzis rosh*. **"For through them *Esav ish sa'ir* is subdued — the aspect of *ruach se'arah* as above"** — the *hair-of-Esav* (Bereshis 25:25 *v'kulo k'aderes sei'ar*) is the source of the ruach se'arah; the holy *tzitzis-sei'ar* *subdues* it (sei'ar subdues sei'ar). **"And this is the aspect of the *tallis lavan* (white tallis) that the Holy One, blessed be He, wrapped Himself in and *taught the 13 middos*, as Chazal said (Rosh Hashanah 17b)"** — the Gemara's famous scene: HKB"H appeared *as a sheliach tzibbur wrapped in a tallis* and taught Moshe the 13 middos. **"For the *13 middos* are the aspect of *ruach chayim d'kedushah* as above"** — 13 middos = 13 channels of the ruach-chayim-chesed. **"And this is the aspect of the *tallis*, which is *four-cornered* — the aspect of *ruach me'arba ruchos* as above"** — the tallis structurally *is* the four-wind ruach-reception device. **"And specifically *tallis lavan* — the opposite of the aspect of *ruach d'klipah*, the aspect of *Esav*, who is (Bereshis 25:25): 'אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר'"** — "ruddy, entirely like a *hairy garment*." **"And Rashi explains: *k'tallis* — '*like a tallis* — *dayka*'"** — Rashi on *adderes sei'ar* says it is *like a tallis* (!) — a chilling textual detail: Esav at birth was wrapped in *his own native tallis* — the *tallis d'klipah, a red hairy tallis* — the *anti-tallis*. **"The aspect of *tallis d'klipah* — which is the aspect of *tallis adom* — from which the ruach of the wicked is drawn as above. And through the *tallis d'kedushah* — which is the aspect of *tallis lavan* — one subdues him, for from there is drawn the *ruach chayim d'kedushah* = the aspect of the *13 middos of rachamim* as above"** — the Cosmic conflict is between *two tallises*: the *red tallis of Esav-klipah* (source of ruach of resha'im) vs the *white tallis of HKB"H-wrapped-for-Moshe* (source of 13-middos ruach). **"And therefore the Holy One, blessed be He, wrapped Himself in a *tallis lavan dayka* and taught Moshe the 13 middos of rachamim — meaning as above: that *through the tallis d'kedushah* — which is the aspect of *makif*, the aspect of *ruach chayim*, the aspect of (Koheles 1:6): 'סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ' — *the ruach circles and circles and goes*' — the *tallis d'klipah*, the *ruach d'klipah*, is subdued."** The tallis = *makif* (encompassing light); ruach = *sovev*-going; Koheles's *sovev sovev holech ha'ruach* is the tallis-makif-ruach-circulation. **"And this is (Iyov 38:13): 'לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה'"** — "to seize the *corners of the earth* and *shake the wicked from it*." **"For through the *four corners* [kanfos=tallis-corners/tzitzis], which are the aspect of *ruach chayim d'kedushah*, which are the aspect of the *four heads* [of the nahar — from seg 9], by them *yinna'aru resha'im* — aspect of *m'shapil resha'im adei aretz* — *rashei teivos*: א'ש ר'וח מ'ים ע'פר, as above"** — Tehillim 147:6 "יְעוֹדֵד ה' עֲנָוִים מַשְׁפִּיל רְשָׁעִים עֲדֵי אָרֶץ" is decoded back: *M'shapil Resha'im Adei Eretz* = *Aish, Ru'ach, Mayim, Afar* = four yesodos = four-corner-tzitzis. The tzitzis literally *shakes the wicked off the corners of the earth*. Intermediate: **ח. Four tzitzis = ruach chayim; tallis lavan (13 middos) vs tallis adom d'Esav**. • 4 tzitzis = ruach chayim: **Yech 37:9** "מארבע רוחות באי הרוח". • Tzitzis subdues ruach se'arah (misnagdim drawing from rav d'klipah=Esav ish sa'ir). • Tzitzis=lashon sei'ar: **Yech 8:3** "ויקחני בציצת ראשי"; Esav=ish sa'ir=ruach se'arah. • Tallis lavan (**RH 17b** HKB"H nis'atef as sheliach tzibur teaching 13 middos) = ruach chayim d'kedushah. • Tallis=4 kanfos=ruach me'arba ruchos. Opposite: Esav="אדמוני כלו כאדרת שער" (**Ber 25:25**), Rashi "k'tallis" dayka = **tallis adom=tallis d'klipah** (ruach of resha'im). • Tallis=makif=ruach sovev (**Koh 1:6** "סובב סבב הולך הרוח"). • **Iyov 38:13** "לאחוז בכנפות הארץ וינערו רשעים ממנה" = 4-kanfos/tzitzis shake off resha'im = M'shapil R'sha'im A'dei E'retz (ר"ת: אש-רוח-מים-עפר).

Beginner: **"V'zeh peirush:"** — and here comes the sixth Rabba bar bar Chana ma'amar (following akrukta, worm-in-fish, ship-between-fins, geese, Sinai with scorpions). **"Amar Rabba bar bar Chana: said to me a certain Arab: 'Come and I will show you the **meisei midbar** (dead of the wilderness).' I went and saw them, and they looked **like men drunk** (*k'man d'm'vasmei*), lying **al p'raqid** (on their backs), and **the knee of one of them was raised** — and the Arab entered under that knee, while riding a camel and holding his spear upright, and it did not touch [the knee]. **I cut off one corner of **techeles** from one of them — and we could no longer move.** He said to me: 'Perhaps you took something from them? For we have a tradition — whoever takes anything from them, he cannot move.' I went and returned it, and again we could move."** (Bava Basra 74a). Every detail — the Arab guide, the drunk-appearing corpses, the raised knee, the spear that won't touch, the techeles corner, the traveler's paralysis — will be decoded. Intermediate: Sixth Rabba bar bar Chana ma'amar (after akrukta, worm-fish, ship-fins, geese, Sinai): **"An Arab: come, I'll show you the meisei midbar. I saw them like drunk men, lying on their backs, one's knee raised; the Arab rode a camel under the knee with spear upright, didn't touch. I cut one corner of techeles from one — we couldn't move. He said: 'Perhaps you took something? Tradition: anyone who takes from them can't move.' I returned it, we could move"** (Bava Basra 74a).

Beginner: **Rashbam's gloss**: **"**Taya** = Ishmaelite merchant. **Azali v'chazisinhu v'dmu k'man d'm'vasmei** = they were lying with yellow faces like wine-drinkers. **A'p'raqid** = faces upward. **V'ayil taya'a tuseh bircha** = I saw the merchant passing under the knee of the dead man, riding on the camel with his spear in hand, and it didn't touch the knee. **Shakla chada karna** = the corner of the tallis to show to the sages, to derive from it the law of tzitzis — whether like Beis Shammai or Beis Hillel (as below). **V'lo hava ka'mistagi lan** = the animals we were riding on could not move."** Intermediate: Rashbam: **taya** = Ishmaelite merchant; **kvasamei** = yellow-faced like drunks; **a'p'raqid** = faces up; **tuseh bircha** = under the raised knee (Arab on camel, spear up); **shakla chada karna** = a corner of the tallis — to show sages & derive tzitzis law (Beis Shammai vs Hillel); **lo mistagi** = our mounts couldn't move.

Beginner: The Rebbe interprets the Rabba bar bar Chana vision detail by detail. **Meisei midbar** = reshaim not attached to tzaddikim -- the midbar had no north-wind (Yevamos 72a), which is the ruach chayim d'kedushah (the ruach tzefonis of David's kinnor, as above). These reshaim have no ruach d'kedushah -- **in their lifetime they are called dead.** He showed where they get their substitute ruach: **k'mvasamei (wine-drinkers) = Esav ha'admoni = rav d'klipah** from whom they draw ruach to complete their deficiency. V'ganu a'p'raqid = face upward = posture toward the klipah-rav. **The knee of one was high** = height of the rasha's success (the lack of success is called "kislayim karchasayim" -- faltering knees, Yeshayahu 35:3). **The Arab who passed under his knee** = the tzaddik, called "Arab" as Shmuel explained each time "Ishmaelite merchant" appears. "Ishmaelite" derives from "ki shama Elokim es onyech" (Bereishis 16:11) -- the tzaddik who hears all the sighs of those attached to him. **"Riding on a camel"** = **"gomel nafsho ish chesed"** (Mishlei 11:17) = the aspect of rav chesed, as above. **He raised his spear** = the aspect of ruach-mem -- "v'ruach Elokim merachefes al pnei ha-mayim" (Bereishis 1:2) -- the Torah, given in 40 days (= the value of mem) -- the ruach of life resides there. **Even so, he descended under the knee** = the tzaddik went under the wicked's success = **"ka'asher yivla harasha es ha-tzaddik mimenu"** (Chavakuk 1:4). **He cut off a corner of tekhelet from one of them** = he broke the bad trait from one of the four elements that the rasha drew upon himself -- his "pipe," as above. All bad traits draw from the four elements, whose root is the **four tzitzit**. **"We could not move"** = he could not subdue the wicked or emerge from under his knee. Why? **"Perhaps you took something from them?"** = perhaps the tzaddik still has a grasp in some one of the four elements, not yet completely separated. As long as any such grasp remains, he cannot subdue the wicked. **"I went and returned it"** = he separated that remaining grasp of evil from himself. **"Then we could move"** = he could emerge and subdue the wicked -- for the complete tzaddik who fully separates from their evil can subdue them entirely, the aspect of **"yashpil resha'im aretz"** (as above). Then the menorah vision: **"A menorah of gold"** = the Torah (more precious than gold). **"Its bowl on its head"** (Rashi: a spring) = the spring going out from the house of God = **prayer**. **"Its seven lamps"** = the souls in the garden, divided into **seven classes** (cf. Rashi on Shir HaShirim). **"Seven and seven pipes"** = **49 lights** = the light hidden for the future (Rashi ibid.) = the aspect of Eden, 'an eye has not seen' = **the aspect of prayer**, as above. **"Two olives upon it"** (Rashi: two trees) = the **tree of life and the tree of death** = good and evil, one on the right and one on the left -- **"and from there it divides"** (Bereishis 2:10): the evil separates from the good. **"Lo b'chayil v'lo b'koach ki im b'ruchi"** (Zechariah 4:6) = through Torah and prayer together the good is clarified from the evil, and one merits the **ruach of life** -- all deficiencies completed, as above. [And this is: 'Who are you, O great mountain before Zerubavel? -- to become a plain' -- Zerubavel was the tzaddik of the generation; through drawing the ruach of life the tzaddik subdues all who stand against him like a mountain.] Finally: in **Egypt** before the Torah was given the people had no source for ruach of life -- hence **"mi'kotzer ruach"** -- 'from shortness of spirit' (Shemos 6:9) -- the very opposite of the arichas ruach described throughout this Torah. Intermediate: **Peirush**: Meisei midbar = reshaim not attached to tzaddikim -- midbar = no north-wind = no **ruach chayim d'kedushah** (Yev 72a; David's kinnor). K'mvasamei = **Esav ha'admoni = rav klipah**. A'p'raqid (face upward) = posture toward klipah-rav. "Knee was high" = height of rasha's success ("kislayim karchasayim," Yesh 35:3). "Arab" = **tzaddik** = Ishmaelite merchant (Ber 37:25; "ki shama Elokim es onyech," Ber 16:11 = hears sighs of all attached). Riding camel = **"gomel nafsho ish chesed"** (Mishlei 11:17). **Spear** = ruach-mem = Torah in 40 days = ruach chayim. Descended under knee = "yivla harasha es hazaddik" (Chav 1:4). **Cut tekhelet** = broke one bad trait (one of four elements = one of four tzitzit). "Could not move" = tzaddik still has grasp. "Returned it" -> "could move" -> complete tzaddik who fully separates can subdue them. **Menorah**: menorah = Torah; bowl/spring = prayer; seven lamps = souls in seven classes (Rashi, Shir HaShirim); seven and seven pipes = 49 lights = hidden light = prayer ("ayin lo ra'asah"); two olives = tree of life + tree of death (right/left); "u'misham yifreid" (Ber 2:10). **"Lo b'chayil v'lo b'koach ki im b'ruchi"** (Zech 4:6) = ruach of life through Torah + prayer = clarifies good from evil. [Zerubavel = tzaddik; mountain -> plain.] Egypt before Torah: **"mi'kotzer ruach"** (Shem 6:9) = opposite of arichas ruach.

Beginner: **"And behold, as explained above, ruach chayim is in Torah — aspect of 'v'ruach Elokim merachefes.' Therefore in Mitzrayim, which was **before** the receiving of Torah, they had nowhere to receive ruach chayim from — it is said of them: **'mi'kotzer ruach'** (Shemos 6:9) — 'from shortness of breath'"** — **"because they had nowhere to receive ruach chayim, which is the aspect of **erech apayim** (long breath/patience), ma'arich ruchah, as above. Therefore it says of them 'mi'kotzer ruach' — the opposite of erech apayim — which is the aspect of ruach chayim that one draws by means of a sigh to complete the lack, as above. For the ruach is the completion of the chisaron — aspect of 'v'yiten lecha mish'alos libecha.'"** **"And this is the aspect of **'harchev picha va'amal'eihu'** (Tehillim 81:11) — 'open your mouth wide and I will fill it' — that the chisaron is filled. And this is the aspect of **mela'pum** (the vowel cholam-malei/shuruk) — **malei pum** (a full mouth)."** Now the kabbalistic anatomy of the vowel: **"The matter: **mela'pum** is **yud + vav** [the vowel is a vav with a dot, corresponding to yud+vav], and it is the aspect of the **ten kinds of pulse**, corresponding to the **aseres ha'dibros** (Ten Commandments). And the pulse operates by means of the ruach, as is known. Therefore they are 10 kinds of pulse, corresponding to the 10 Commandments — for the ruach, which is the pulse, is in the Torah, as above."** Each of the 10 Commandments is one beat of creation's heart; ruach, defek, dibur, din — all ten realities. **"And the **vav** [of mela'pum] is the aspect of **hamshachas ha'ruach** (drawing-down of the ruach). And that is **mela'pum = malei pum** — for by means of the drawing of the ruach is completed the chisaron, which is 'harchev picha va'amal'eihu.'"** **"And this is the precise dikduk of the verse (Tehillim 81:11): **'Anochi Hashem Elokecha, ha'ma'alcha mei'eretz Mitzrayim'** — 'I am Hashem your G-d, who took you up from the land of Egypt' — **and they received the Torah where the ruach is**, and then precisely: 'harchev picha va'amal'eihu' — aspect of mela'pum, aspect of sh'leimus ha'chisaron."** The Rebbe's reading of the verse: **"Because specifically **after yetzi'as Mitzrayim** — aspect of 'ha'ma'alcha me'eretz Mitzrayim' — when **mi'kotzer ruach** was nullified and they received the Torah in which is the ruach chayim — then precisely 'harchev picha va'amal'eihu' applies — sh'leimus ha'chisaron — malei pum — 'yemalei Hashem kol mish'alosecha.'"** **"And therefore **yetzi'as Mitzrayim is mentioned in parshas tzitzis** — because tzitzis is the aspect of **ruach chayim**, aspect of 'from the four winds,' as above."** (The daily tzitzis-krias Shema joins Mitzrayim-exodus to the four-cornered ruach inherited from Torah — a single unit of meaning.) **"He also spoke at that time of the matter of the **12 hours of the day and 12 hours of the night**: for there are **12 tzerufim of Havayah** — in every hour there is another tzeruf — and every hour is divided into **1,080 chalakim**, and each and every one of the 1,080 chalakim also contains a tzeruf of the Name — and all of this is the aspect of the **ruach ha'chayim in the pulse**"** (see Reishis Chochmah, Sha'ar ha'Yir'ah, ch. 10). **"And I did not merit to hear the elucidation of this matter properly. I also forgot a little of this, and the maskilim will understand."** The Rebbe notes what he himself did not receive in full detail — and invites the maskilim to fill out the cosmic beat: 24 × 1080 = 25,920 pulses per day, each a distinct tzeruf of the Name — the heart's beat is the world's tzeruf. Intermediate: ט. Ruach chayim b'Torah ("v'ruach Elokim merachefes"). Al ken b'Mitzrayim, she'hayah kodem kabalas ha'Torah, ne'emar "**mi'kotzer ruach**" (Shem 6:9) — ki lo hayah lahem me'ayin l'kabel ruach chayim=erech apayim=ma'arich ruchah. Ha'ruach=shleimus ha'chisaron ("v'yiten lecha mish'alos libecha"). V'zeh bechinas "**harchev picha va'amal'eihu**" (Teh 81:11) — she'nismalei ha'chisaron = **mela'pum** = **malei pum**. Mela'pum=yud v'vav=bechinas **10 minei dfikin** k'neged **10 ha'dibros**. Ha'defek al yedei ha'ruach — 10 dfikin k'neged 10 dibros — ki ha'ruach (ha'defek) b'Torah. V'ha'vav=bechinas **hamshachas ha'ruach**. Haynu mela'pum=malei pum — al yedei hamshachas ha'ruach nishlam ha'chisaron="harchev picha va'amal'eihu." Dikdek: "**Anochi Hashem Elokecha ha'ma'alcha mei'eretz Mitzrayim**" (Teh 81:11), v'kiblu ha'Torah asher sham ha'ruach, v'azai dayka "harchev picha va'amal'eihu" = mela'pum = sh'leimus ha'chisaron. Ki davka achar yetzi'as Mitzrayim ("ha'ma'alcha me'eretz Mitzrayim") nisbatel bechinas mi'kotzer ruach, ki kiblu ha'Torah she'sham ha'ruach chayim. Al ken nizkar yetzi'as Mitzrayim b'parshas **tzitzis**, ki tzitzis=ruach chayim=me'arba ruchos. Gam diber az me'inyan **12 sha'os ha'yom u'12 sha'os ha'lailah** she'yesh bahem **12 tzerufei Havayah** (b'chol sha'ah tzeruf acher), v'kol sha'ah nechleket l'**1080 chalakim**, v'kol chelek yesh bo gam kein tzeruf ha'Shem — v'kol zeh=ruach ha'chayim ba'defek (ayen Reishis Chochmah, Sha'ar ha'Yir'ah, perek 10). V'lo zachisi lishmo'a be'ur inyan zeh heitev. Gam shachachti ketzas mi'zeh, v'ha'maskilim yavinu.

Beginner: **"'Rechev Elokim ribosayim, alfei shinan'"** (Tehillim 68:18) — 'the chariot of G-d is twice ten thousand, thousands of angels.' **"'Alfei' = aspect of **alufei Esav**; and by 'rechev Elokim ribosayim' — the aspect of **kabbalas ha'Torah**, where the **rabbanim d'kedushah** receive the ruach chayim — by this 'alfei shinan' — as Chazal expounded (Avodah Zarah 3b): **'al tikri shinan ella she'einan'** — 'do not read *shinan* but *she'einan* (that are not).'"** Meaning: **"By receiving the Torah — where the ruach of the rav d'kedushah is — by this are nullified and subdued the **alufei Esav, rabrevei Esav**, who are the aspect of rav d'klipah — in the aspect of **'alfei she'einan'** — the alufei Esav, the rabrevei Esav, are nullified and are not."** Intermediate: **"Rechev Elokim ribosayim, alfei shinan"** (Teh 68:18): **alfei** = **alufei Esav**; **rechev Elokim ribosayim** = **kabbalas ha'Torah** where rabbanim d'kedushah receive ruach chayim. Then **"al tikri *shinan* ella *she'einan*"** (AZ 3b) = the alufei/rabrevei Esav (rav d'klipah) are nullified, "are not."

Beginner: **"'Mi'knaf ha'aretz zemiros shama'anu, tzvi la'tzaddik; v'omar: razi li razi li, oy li; **bogedim bagadu, u'veged bogdim bagadu'"** (Yeshayahu 24:16). The Rebbe now reads this verse as the final encoding of the entire Torah. **"'Mi'knaf ha'aretz'** — this is the aspect of the **knafei ha'tzitzis** (wings of the tzitzis), where the ruach chayim is — the aspect of **David's kinnor**, which played by ruach tzefonis, as above (see Zohar Shelach 175b) — because **neginah and zemiros are drawn from the ruach chayim in the wings of the lung (*b'kanfei ha'rei'ah*)**, as is known."** The lung has *knafayim* (wings/lobes) — and song rises on that wind. **"And this is: **'zemiros shama'anu'** — the aspect of the tune of David's kinnor — which is the aspect of **ruach chayim** — which is the aspect of **knafei ha'tzitzis** — aspect of **mi'knaf ha'aretz**."** Tzitzis-corners of the world, lung-wings of the body, harp-strings of David — one ruach vibrating through all of them. **"And by this one subdues the reshaim, in the aspect of **'le'echoz b'kanfos ha'aretz v'yina'aru reshaim mimenah'** (Iyov 38:13) — 'to take hold of the edges of the earth and shake the wicked out from it.'"** **"And this is: **'tzvi la'tzaddik'** — Rashi explains: 'in the future there will be a standing-position and an establishment for the tzaddikim' — meaning as above, for by means of the ruach chayim the tzaddikim overpower the reshaim."** **"And this is: **'v'omar razi li razi li, oy li'** — Rashi explains: 'two secrets were revealed to me — the secret of punishment and the secret of salvation — and behold, the salvation will be far off until...' — meaning as above: the ruach of the rasha is great in its moment, aspect of ruach se'arah, from which all the troubles and the length of the galus of Israel stem."** **"And this is: **'bogedim bagadu u'veged bogdim bagadu'** — the play on **beged (garment)**. For the nourishment of the **bogedim** (treacherous ones) and the reshaim is from the aspect of **pegam ha'begadim** (blemishing the garments) — i.e., **pegam ha'tzitzis**, which are in the **kanfei ha'beged** (corners of the garment) — i.e., from the **pegam in the four elements** (arba yesodos), whose upper-rooted hold and source is the aspect of **arba tzitzis**, as above."** Every bogedim derives its klipah-power from a crack in the four-element structure — the very structure that kedushah accesses through the four wings of tzitzis. **"But **sof kol sof** — **'pachad va'pachas va'pach alecha yoshev ha'aretz'** (Yeshayahu 24:17) — 'terror and pit and snare upon you, O dweller of the earth' — for all the reshaim shall bow and fall, for in the end they are annihilated and lost, as above. For the **tzaddikim gemurim** subdue them and **lower the reshaim even to the ground** by means of their **ruach chayim** — which is the aspect of **tzitzis** — aspect of 'mi'knaf ha'aretz zemiros shama'anu' as above."** Final consolidation of all the Torah's imagery: **"A kinnor of five strings — the aspect of **Torah**; and so it is written in the Zohar (Tzav 32a): **'v'sofsei ha'Torah — ilein d'safsin b'kinnora'** — 'the graspers of Torah — these are those who grasp the kinnor.' **'Chameish ani is l'rei'ah'** — 'there are five lobes to the lung' (Chullin 47a) — for the ruach chayim is in the rei'ah, and from there the drawing of the ruach of the sigh, as is known experientially. Therefore there are five *ani* (lobes) in the rei'ah, corresponding to the **five chumshei Torah**"** (see Tikkun 25b) — **"the five strings of David's kinnor, where the ruach chayim is, as above."** **"(See in the Tikkunim, Tikkun 10: **'kanfei mitzvah'** — 'wings of mitzvah' — **'eilein chameish kshirin l'kabeil Shema'** — 'these are the five knots corresponding to the Shema' — **'d'ilein l'kabeil chameish nimin d'kinnor d'David'** — 'which are corresponding to the five strings of David's kinnor,' see there. Also see in Hashmatos ha'Zohar.)"** The Torah concludes with a single image that binds Shir HaShirim's garden, Yeshayahu's trembling knaf, Chullin's rei'ah-anatomy, David's kinnor, and the five-knotted tzitzis into one continuous ruach chayim — breathed out by every Jew's sigh into the tzaddik's Torah. Intermediate: **"Mi'knaf ha'aretz zemiros shama'anu, tzvi la'tzaddik; v'omar razi li razi li, oy li, bogedim bagadu, u'veged bogdim bagadu"** (Yesh 24:16). **"Mi'knaf ha'aretz"**=kanfei ha'tzitzis=sham ha'ruach chayim=kinnor shel David she'hayah menagen al yedei ruach tzefonis (Zohar Shelach 175b) — ki ha'neginah v'ha'zemiros nimshachin me'ha'ruach chayim she'b'kanfei ha'rei'ah. **"Zemiros shama'anu"**=nigun shel kinnor=ruach chayim=kanfei ha'tzitzis=mi'knaf ha'aretz. V'al yedei zeh maknayin ha'resha'im ("le'echoz b'kanfos ha'aretz v'yina'aru resha'im mimenah" Iyov 38:13). **"Tzvi la'tzaddik"** (Rashi: "asid lihyos matzav u'tkumah la'tzaddikim") — al yedei ha'ruach chayim misgabrin ha'tzaddikim al ha'resha'im. **"V'omar razi li razi li, oy li"** (Rashi: shnei razim — raz pur'anos v'raz yeshuah) — ki ha'ruach shel ha'rasha gadol l'fi sha'ato=ruach se'arah, mi'sham kol ha'tzaros v'arichas ha'galus shel Yisrael. **"Bogedim bagadu u'veged bogdim bagadu"** — yenikas ha'bogdim v'ha'resha'im mi'bechinas **pegam ha'begadim**=**pegam ha'tzitzis** she'b'kanfei ha'beged=**pegam arba'ah yesodos**, achizasam v'shorsham ha'elyon=**arba tzitzis**. Aval sof kol sof "**pachad va'pachas va'pach alecha yoshev ha'aretz**" (Yesh 24:17) — kol ha'resha'im yikra'u v'yiplu, ki la'sof kaleh v'ne'evad. Tzaddikim gemurim maknayin osam u'mashpilim resha'im adei aretz al yedei ha'ruach chayim=tzitzis=mi'knaf ha'aretz. Kinnor shel **5 nimin**=**Torah** (Zohar Tzav 32a: "v'sofsei ha'Torah — ilein d'safsin b'kinnora"). **5 ani is l'rei'ah** (Chul 47a) — ha'ruach chayim ba'rei'ah, u'misham hamshachas ha'ruach shel ha'anachah — al ken 5 ani is k'neged 5 chumshei Torah (Tik 25b) — 5 nimin d'kinnor d'David. (Tik 10: kanfei mitzvah=5 kshirin l'kabeil Shema=5 nimin d'kinnor d'David.)