אני ה הוא שמי וכבודי לאחר לא אתן ותהלתי לפסילים

There is an upper unification and a lower unification: Shema Yisrael and Barukh shem kvod malkhuto l’olam va’ed (Blessed be the name of His glorious Kingdom forever more) (Zohar I, 18b). Each and every Jew should make certain to bring about [these unifications]. By doing so, one can come to deep Torah understanding.

When a person is on a low spiritual level, he is still very far from Torah understanding. Only through speech will he be able to come to deep Torah understanding—i.e., by verbalizing the words of Torah. As it is written (Proverbs 4:22), “For they are life l’motzA’eihem (to those who find them)”—[and our Sages taught: Read this] l’motzI’eihem (to those who express them) verbally (Eruvin 54a).

Speech enlightens a person regarding all the areas in which he needs to repent. As our Sages taught: Open your mouth and your speech will enlighten (Berakhot 22a). And each and every time, because of each and every repentance, he moves from level to level until he emerges from his low spiritual level and comes to deep Torah understanding.

This is what Yochni and Mamrei asked Moshe: “You’re bringing teven (straw) into Apharayim?” To which he answered, “People say, ‘To the vegetable market, take vegetables [to sell]’” (Menachot 85a). TeVeN corresponds to TeVuNah (understanding) <of Torah>, as is written (Proverbs 2:11), “understanding will preserve you.” [Yochni and Mamrei] understood that Moshe wanted to bring Torah understanding into the Jewish people. This is why they asked, because when the Jews do not carry out God’s will, they are likened to aphar (dust). How could he bring them to a high level, to Torah understanding?

Thus: “Teven” connotes tevunot of Torah. “You’re bringing into Apharayim?” alludes to aphar, i.e., a low spiritual level. He answered them, “People say”—in other words, through speaking; the speech of a Jewish person directs him to all the areas in which he needs to repent. This is, “To a place of yarka (vegetables)”—the areas in which he should repent. YaRKa corresponds to repentance, as the Midrash comments: “vaYaReK (he called out) his trained servants” (Genesis 14:14) —[Avraham] enlightened them by reciting the Chapter of Shoftim (Bereishit Rabbah 43:2). In other words, he encouraged them to repent. For the Chapter of Shoftim deals with repentance, [as our Sages taught:] “Is there any among you who is afraid or faint-hearted” (Deuteronomy 20:8) —he fears because of the sins he committed (Sotah 43a).

This is the meaning of “People say, ‘To the vegetable market’”—i.e., through the reciting and speaking of a Jewish person; “to the vegetable market”—[he is directed] to the areas in which he needs to repent. Speech directs him so that he can repent. And this is “yarka Sh’KuL (take vegetables),” corresponding to teshuvat hamiShKaL (fitting repentance). Speech will enlighten him so that he will be able to repent precisely commensurate with his sins.

2 . However, it is impossible for a person to merit having his speech enlighten him except through glory. That is, he should see to it that the Holy One’s glory is complete; his own glory should be non-existent in relationship to the Holy One’s glory. [This is achieved] by means of humility and humbleness. For the essence of speech comes from glory, as is written (Psalms 24:10), “Who is this MeLeKh (king) of glory?”—i.e., “MaLKhut (Kingship) is mouth” (Tikkuney Zohar, Second Introduction).

For when the Torah comes into tarnished speech—a foul mouth—not only do the words of Torah not enlighten him, but the Torah itself becomes corporal and blackened there in his mouth. As is written (Joshua 1:8), “This Book of Torah should not YaMuSh (depart) from your mouth,” corresponding to (Exodus 10:21), “darkness YaMaSh (that was tangible).” In other words, [the words of Torah] should not become corporal and blackened by your mouth. By failing to make certain that the Holy One’s glory is complete—i.e., by being haughty—a person cannot open his mouth, as in (Psalms 17:10), “Their mouth closed up, [for] they spoke haughtily.” This resembles the story of Levi bar Sisa. He was called up to the podium, but his spirit grew haughty and he was unable to speak (Yerushalmi, Yevamot chap. 12).

As a result of haughtiness, a person is in an aspect of idolatry. Concerning the worship of idols [it is written] (Deuteronomy 7:5), “the images of their gods destroy by fire.” In connection to a shofar used for idolatry, the Talmud teaches: Anything about to be destroyed by fire is already considered destroyed and utterly reduced in size (Rosh HaShanah 28a). And, since his size has been utterly reduced, he no longer has a voice with which to speak.

However, when a person is careful and makes certain that God’s glory is complete—he is “lowly, and in his own eyes repulsive” (Psalms 15:4) —this enables him to speak words which enlighten. As is written (Ezekiel 43:2), “And the earth shone with His glory.” [His words] enlighten him to repentance, and he can then come to deep Torah understanding.

3. KaVoD (glory) is only complete when it has the letter vav drawn into it. Without the vav he remains “K’VaD (heavy) of tongue” (Exodus 4:10). But with the vav he is in the aspect of (Psalms 30:13), “… kavOd, and not remain silent.”

This is because wherever the letter vav is used, it comes to add (Pesachim 5a). In other words, there is an addition of holiness: guarding the brit (the Covenant). As our Sages taught: Wherever you find protective measures against immorality, there you will find holiness (Vayikra Rabbah 24:6). For one is contingent upon the other, haughtiness and immorality, as our Sages said of the verse (Proverbs 6:26), “The adulteress traps the haughty soul” (Sotah 4b).

This is why the brit is referred to by the Holy Name Shadai, as is written (Genesis 35:11), “I am the Omnipotent Shadai ; be fruitful and multiply.” For ShaDaI indicates “that yeSh DaI (there is enough) of My Godliness for every creation” (Rashi, Genesis 17:1). But when a person—because of haughtiness—fails to guard the brit, he makes a god of himself. He makes it appear as though there is not enough in His Godliness for him, so that he requires idol worship. And thus he blemishes the Name Shadai ; for there is enough of His Godliness for every creation. Whereas, by guarding the brit, he is rewarded with a light that directs him to repentance, as above.

4. And, this light [which leads him to repent] corresponds to the thirty-nine-lights which are encompassed in the vav of kavOd. This is alluded to in (Job 33:29), “God does all these things twice or three times with a man.” “<Three times>” corresponds to the thirty-nine-lights of the expanded first three letters <of the Tetragrammaton>. {To explain: The first three letters of the YHVH, when spelled out using the letter alef, have a numerical value of thirty-nine, corresponding to the thirty-nine-lights. They are thus encompassed in the VAV of God’s Name.} “With a man”—for [these lights] are included in the brit, [as in,] “For as a man is, so is his strength” (Judges 8:21). It is for this reason that the brit is referred to as Boaz: bo oz —in him, there is strength (Tikkuney Zohar #31).

But when a person does not guard the brit, he damages the thirty-nine-lights and draws upon himself the yoke of earning a living—i.e., the thirty-nine-works. As is taught in the Zohar (III, 244a): One who throws away crumbs of bread is pursued by poverty. All the more so someone who throws away the “crumbs” of the mind.

This is bo oz: Bo (in him) there are incorporated two aspects. There are the thirty-nine-lights <for> someone who guards the brit ; and there are the thirty-nine-works <for> someone who defiles it. For <the numerical value of> oz, counting the word itself, is twice thirty-nine.

And this is the reason for the repetition in (Exodus 38:21), “[These are the accounts of the] Tabernacle, the Tabernacle….” Twice thirty-nine, because the thirty-nine-works are deduced from [the construction of] the Tabernacle (Shabbat 49b). Thus, someone who guards his brit, even though he engages in the thirty-nine-works, [his works] are an aspect of the works of the Tabernacle—i.e., the Tabernacle when built up, corresponding to the thirty-nine-lights. However, someone who defiles the brit, the work he does is an aspect of the Tabernacle when destroyed. This corresponds to the thirty-nine-lashes (Tikkuney Zohar, Introduction, p.12b), as in (Deuteronomy 25:3), “Forty lashes he may give him and not exceed.” This alludes to defiling the brit, which is an aspect of excesses, as explained.

5. Guarding the brit has two levels. There is the person whose marital relations are during the six days of the week. Even so, he guards his brit as the Torah requires, because he does not transgress the Torah’s laws. And there is the person who guards the brit in that his marital relations are [only] from Shabbat to Shabbat.

These [two levels] correspond to the upper unification and the lower unification. There is the aspect of Shadai of Shabbat: [When God reached the Shabbat of Creation,] He said to His world, “Dai! (Enough!)” (Chagigah 12a), restricting Himself from all works. This corresponds to the upper unification.

There is also the aspect of Shadai of the weekdays. For even on the weekdays there are restrictions, from one work to the next. This corresponds to Metat, whose rule is the six days of the week, corresponding to the six orders of the Mishnah (Tikkuney Zohar #18). For [Metat’s] name is like that of his Master’s, as is written (Exodus 23:21), “because My Name is in him.” This is the lower unification. In other words, the Holy One, blessed-be-He, clothes Himself in Metat during the six days of the week and rules the world through him.

6. This also corresponds to Halakhah (the law) and Kabbalah (the mystical tradition). As we find in the Kavanot (Shulchan Arukh HaAri, Shacharit shel Shabbat 4): Kabbalah is an aspect of Hishtachavu L’hashem B’ hadrat Kodesh (“Bow down to God in the grandeur of holiness”) (Psalms 29:2), the initial letters of which spell KaBbaLaH. Halakhah is an aspect of Hareeu L’hashem Kol Haaretz (“Sound a joyful note to God, all the earth”) (Psalms 100:1), the initial letters of which spell HaLaKhaH.

Hishtachavu l’Hashem b’hadrat kodesh corresponds to the upper unification/marital relations of Shabbat. This is the upper brit, which contains the primary [expression] of bowing down, as in (Genesis 42:6), “Yosef’s brothers came and bowed themselves before him.” [Yosef] himself is “the grandeur of holiness,” as in (Deuteronomy 33:17), “His grandeur is like a firstborn ox.”

Hareeu l’Hashem kol haaretz corresponds to the lower unification/marital relations of the weekdays. This is Metat whose rule is the six days of the week/the six orders of the Mishnah. This is hareeu {which connotes sounding a note and song}, as in (Isaiah 24:16), “From the k’naf (distant corner) of the earth we heard songs.” For Metat corresponds to KaNaF, similar to (Isaiah 30:2), “Your teacher will not yeKaNeF (distance himself) anymore.” This is because the Holy One clothes Himself in him during the six days of the week, as is known.

7. {“From the distant corner of the earth we heard songs, tzvi latzaddik (glory to the righteous). But I said, ‘Razi li (A secret to me), razi li (a secret to me)!’” (Isaiah 24:16).}

This also the aspect of secrets and deep secrets. Razin (secrets) corresponds to Halakhah. Razin d’razin (deep secrets) corresponds Kabbalah. The encompassing of the Kabbalah within the Halakhah is similar to the Holy One’s conduct during the six days of the week—the lower unification.

This is alluded to in, “… tzvi latzaddik… razi li, razi li.” The words tzvi latzaddik refers to the holiness of marital relations, of which there are two razin: the upper unification and the lower unification. These correspond to Halakhah and Kabbalah, secrets and deep secrets. And this is what our Sages taught: “May God’s glory be forever” (Psalms 104:31) —the ministering angel of the world said this. When the Holy One commanded the trees [to yield fruit] after their own kind, the grasses drew an inference with regard to themselves: If the trees—which are large and do not [reproduce] in close proximity—were commanded by the Holy One “after its own kind” (Genesis 1:11), then all the more so we—who are small and do [reproduce] in close proximity—must bring forth [only] “after its own kind.” The ministering angel of the world spoke up and said, “May God’s glory be forever; [God shall rejoice in His works]” (Chullin 60a, cf. Rashi).

For in truth, even the great ones—whose marital relations are not in close proximity, but from one Shabbat to the next—are also warned by the Torah concerning guarding the brit. They must guard themselves. As is brought in the Kavanot (Pri Etz Chaim, Shaar HaShabbat 18): It is written (Exodus 31:16), “v’shamru B’nei Yisrael Æt Hashabbat (the Children of Israel shall keep the Shabbat)”—the first letters of which spell BYAH (sexual relations). In other words, even though his marital relations are only from Shabbat to Shabbat, he still must exercise great ShMiRah (guarding). This is “v’ShaMRu ….”

All the more so the small ones, who correspond to the grasses. Their marital relations, which also take place during the weekdays, are in close proximity. They must certainly exercise great caution in guarding their brit. They must guard themselves in accordance with the Torah, in the aspect of “after its own kind.”

As soon as the ministering angel of the world—this is Metat whose rule is the six weekdays, corresponding to the grasses/the lower unification—heard this, he spoke up and said, “May God’s glory be [forever].” Specifically “glory,” because, as explained, by guarding the brit on both levels glory is complete.

Thus, by guarding the brit on the two levels mentioned—corresponding to the upper and lower unifications/trees and grasses/great ones and small ones/marital relations of Shabbat and of weekdays/Halakhah and Kabbalah/secrets and deep secrets—glory is then complete. And through glory a person merits speech which enlightens; and through speech he can come to deep Torah understanding.

Two Aspects of Guarding the Bris — Shaddai of Shabbos and Shaddai of the Weekdays And the guarding of the bris has within it [יֵשׁ בּוֹ] two aspects: There is one whose marital union [זִוּוּגוֹ] occurs during the six weekdays — and even so, he guards his bris according to the Torah — that he does not depart from [שֶׁאֵינוֹ יוֹצֵא מִ] the laws of the Torah.

He remains within the permitted boundaries of his "kind" [לְמִינֵהוּ].

And there is one who guards the bris at the higher level — whose union is from Shabbos to Shabbos. And this is the aspect of Yichuda Ila'a and Yichuda Tata'a together.

Shaddai of Shabbos = Yichuda Ila'a For G-d said to His world: "Dai!" [Enough!] [Bereishis Rabbah 46; Chagigah 12] — He contracted Himself [שֶׁצִּמְצֵם אֶת עַצְמוֹ] from all the labors on Shabbos — total rest, absolute contraction.

This total tzimtzum [contraction] of Shabbos = the Higher Unification.

Shaddai of the Weekdays = Yichuda Tata'a Even on weekdays there are contractions from one labor to its fellow [מִמְּלָאכָה לַחֲבֶרְתָּהּ] — modulation, relative contraction. Not absolute rest, but ordered movement within boundaries.

This is Metatron's domain — the six weekdays — the Lower Unification.

And this is the aspect of Metatron, whose dominion is the six days of the week — the aspect of the six orders of Mishnah [as brought in the holy Zohar, Tikkunei Zohar, Introduction; and in the writings of the Arizal] — for the six orders of Mishnah correspond to the six weekdays over which Metatron governs.

Whose name is like his Master's name — as it is written: "For My Name is within him" [Exodus 23:21] [as in Rashi there]. 📐 Gematria — Metatron = Shaddai = 314 מֶטַ"ט [Metatron]: מ=40 + ט=9 + ט=9 + ר=200 + ו=6 + ן=50 = 314 שַׁדַּי [Shaddai]: שׁ=300 + ד=4 + י=10 = 314 Metatron and Shaddai share the identical numerical value — this is why Metatron is the Shaddai of the weekdays. The Holy Blessed One clothes Himself in Metatron during the six weekdays and guides the world through him [מַנְהִיג הָעוֹלָם עַל יָדוֹ] — this is the Yichuda Tata'a. · · ·

Halacha and Kabbalah — Their Acronyms in Scripture — The Two Tzaddikim And this is the aspect of halachah and Kabbalah: ✦ Kabbalah — Acronym in Psalms 29:2 "הִשְׁתַּחֲווּ לַה' בְּהַדְרַת קֹדֶשׁ" "Bow down to Hashem in the splendor of holiness" [Psalms 29:2] Initial letters: ה' + ב + ק = ק — ב — ל — ה = קַבָּלָה Heh (Hishtachavu) + Lamed (la'Hashem) + Beis (B'hadras) + Kuf (Kodesh) = Kabbalah [As brought in the Kavanos — the kabbalistic prayerbook meditations of the Arizal] ✦ Halacha — Acronym in Psalms 100:1 "הָרִיעוּ לַה' כָּל הָאָרֶץ" "Shout for joy to Hashem, all the earth!" [Psalms 100:1] Initial letters: ה + ל + כ + ה = הֲלָכָה Heh (Hari'u) + Lamed (la'Hashem) + Chaf (Kol) + Heh (Ha'aretz) = Halachah [As brought in the Kavanos] "Bow down to Hashem in the splendor of holiness" — this is the aspect of Yichuda Ila'a — the union of Shabbos.

This is the aspect of the Higher Bris [בְּרִית עִלָּאָה] — where the essential hishtachavayah [הִשְׁתַּחֲוָיָה — prostration / total self-nullification] takes place.

As the verse states: "And the brothers of Yosef came and bowed down to him" [Genesis 42:6] — Yosef is the guardian of the bris; his brothers' prostration before him is the hishtachavayah of the Yichuda Ila'a.

And this is "hadras kodesh" [the splendor of holiness] — in the aspect of: "The firstborn of his ox — hadar [glory/splendor] is his" [Deuteronomy 33:17] — hadar = hadras kodesh = the glory of the Higher bris. "Shout for joy to Hashem, all the earth!" — this is the aspect of Yichuda Tata'a — the union of the weekdays — which is the aspect of Metatron, whose dominion is the six weekdays, the six orders of Mishnah.

And this: Hari'u [shout / sound a teru'ah] — the language of teru'ah and song [לְשׁוֹן תְּרוּעָה וְזִמְרָה] — in the aspect of: "From the wing of the earth [מִכְּנַף הָאָרֶץ] we have heard song" [Isaiah 24:16].

For Metatron is in the aspect of כָּנָף [kanaf — wing] — as in the verse: "And your Teacher will no longer be winged-away [יִכָּנֵף] — hidden — from you" [Isaiah 30:20] — for in him [in Metatron-as-wing] the Holy Blessed One clothes Himself during the six weekdays, as is known. · · ·

Razin and Razin d'Razin — The Sar ha'Olam — The Two Tzaddikim — Exile and Return And this is the aspect of razin [secrets / mysteries] and razin d'razin [secrets of secrets]: Razin — this is the aspect of Halachah.

Razin d'razin — this is the aspect of Kabbalah.

The clothing of Kabbalah within Halachah [הִתְלַבְּשׁוּת הַקַּבָּלָה בַּהֲלָכָה] is the aspect of the Holy Blessed One's guidance [הַנְהָגָה] of the world during the six weekdays — the aspect of Yichuda Tata'a.

And this is [the conclusion of the verse cited above from Isaiah 24:16]: "Splendor to the Tzaddik — רָזִי לִי רָזִי לִי — my secret, my secret!" [Isaiah 24:16]. "Splendor to the Tzaddik" [צְבִי לַצַּדִּיק] — this is the holiness of the marital union [קְדֻשַּׁת הַזִּוּוּג].

In it there are two secrets — the two mysteries: razin and razin d'razin — which are the aspects of Yichuda Ila'a and Yichuda Tata'a, which are the aspects of Halachah and Kabbalah — the aspects of razin and razin d'razin. 📜 The Sar ha'Olam — Trees, Grasses, and the Declaration of Glory And this is what our Sages of blessed memory said [Chullin 60b]: "'May the glory of Hashem endure forever' [יְהִי כְבוֹד ה' לְעוֹלָם] — the Sar ha'Olam [the Prince of the World — Metatron] said it." When the Holy Blessed One said to the trees: grow each to its own kind [לְמִינֵהוּ] — the grasses reasoned among themselves with a kal v'chomer [a fortiori argument]: "The trees — which are tall [גְּבוֹהִים] and NOT CLOSELY-GROWING [אֵינָם תְּכוּפִים] — even they were commanded to be each to its own kind.

How much more so WE — who are small [קְטַנִּים] and CLOSELY-GROWING [תְּכוּפִים] — how much more certainly must we go forth each to our own kind!" Then the Sar ha'Olam opened and said: "May the glory of Hashem endure forever!" For in truth, even the great ones — whose unions are NOT FREQUENT [אֵינָם תְּכוּפִים] — only from Shabbos to Shabbos — even for THEM the Torah warned about guarding the bris, that they guard themselves, as it is written: "And the children of Israel shall guard the Shabbos [וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת]" [Exodus 31:16]: ✦ Biah — Acronym in Exodus 31:16 Initial letters: וְ + בְּ + יִ + אֶ = בִּיאָה Vav (V'shamru) + Beis (Vnei) + Yud (Yisrael) + Alef (Es) = Bi'ah [intimacy] [As brought in the Kavanos] Meaning: even though his union is only from Shabbos to Shabbos — even so, he requires great shmirah [guarding] — in the aspect of "V'shamru" [and they shall guard].

All the more so the small ones — the "grasses" — whose unions are frequent [תְּכוּפִים], even on the six weekdays — they certainly require great guarding to guard their bris according to the Torah — each within their proper kind [לְמִינֵיהֶם] — staying within the halachically permitted boundaries of their own category.

Immediately [מִיָּד] — the instant — when the Sar ha'Olam heard — who is Metatron, whose dominion is the six weekdays, the aspect of the grasses, the aspect of Yichuda Tata'a — he opened and said: "May the glory of Hashem" — כָּבוֹד דַּיְקָא — kavod specifically and precisely.

Not any other word — kavod — for through guarding the bris in both aspects, as above, the honor of Hashem is complete.

Thus it emerges: through guarding the bris in both aspects — which are the aspects of Yichuda Ila'a and Yichuda Tata'a — from trees and grasses — great and small — the union of Shabbos and the union of the weekdays — the aspects of Halachah and Kabbalah — razin and razin d'razin — through all of this, the honor is complete.

And through the honor, one merits the illuminating speech.

And through the speech, one can arrive at the depths of Torah's wisdom, as above.

And this is what Rabbah bar bar Chanah said: 📜 The Story — Full Aramaic with Translation "Zimna chada havei azlinan b'sfinsa, v'chazai l'hai tziparta, dahavei ka'ei ad karsulaih b'maya, v'reishei ba'rakia. V'amrinan: leit maya — u'va'inan l'meiches l'akurei nafshin. Nefak brat kala v'amar lan: la techutu l'hacha — d'nafla lei chatzina l'var nagara hacha — ha sheva shnin, v'la matei l'ar'a. V'la mi'shum d'nefisha maya — ela mi'shum d'rdifa maya. Amar Rav Ashi: hai — Ziz Sadai hu — d'chsiv: 'v'Ziz Sadai imadi.'" "Once we were sailing on a ship, and we saw a certain bird [צִפַּרְתָּא — tziparta] standing with its ankles in the water while its head reached to the heavens. And we said: there is no water — and we wanted to descend to make ourselves precious/honored [l'akurei nafshin]. A heavenly voice [בַּת קוֹל] went out and said to us: 'Do not descend here! For a carpenter's axe [chatzina] fell here for a carpenter [bar nagara] — already seven years — and has not yet reached the ground. And not because the water is abundant — but because the water is swift [rdifa].' Rav Ashi said: That is the זִיז שָׂדַי [Ziz Sadai] — as it is written: 'And the Ziz Sadai is with Me' [Psalms 50:11]." 📜 Rashbam's Explanation "We saw this bird, etc. — this is how we read it [hachi garsinan]. And we said 'there is no water' — we thought it was not deep, since [the bird] was standing only in water up to its ankles. Chatzina — an axe or adze. L'var nagara — for a woodworker/carpenter. And not because the water was abundant [d'nefisha maya] — that the axe had not reached the ground after seven years — but because the river's current was swift [d'rdifei maya] — the rushing of the river kept it from settling, not the depth alone." The צִפַּרְתָּא [tziparta — the bird] is the aspect of speech [dibbur] — which is the intermediary [אֶמְצָעִי] between the person — who comes into being from masculine and feminine waters [מַיִּין דּוּכְרִין וְנוּקְבִין] — and the heavens — which are the aspect of the depths of Torah's wisdom. The speech stands between the earthly and the heavenly — its ankles in the water, its head in the sky. As brought in the Midrash [Vayikra Rabbah 16; Arachin 16b] regarding the metzorah [person with spiritual skin-affliction] who must bring two birds: "Let the chatterer [פַּטָּטַיָּא] come and atone for the chatter." The very same speech-faculty that was misused must be brought back as the agent of rectification. Since speech must illuminate for him in all the places where he needs to do teshuvah — it sometimes stands in the aspect of: "She uncovered his feet [וַתְּגַל מַרְגְּלֹתָיו]" [Ruth 3:7] [see Tikkun 21; Tikkun 70] — "and lay down" — meaning: the speech needs to illuminate for the person who is below, on a low level. The bird's ankles are in the water — it descends to the ankle-level of the person on the lowest rung — like Ruth uncovering Boaz's feet and lying at his level — in order to illuminate for him and raise him. Therefore the speech is called the tziparta — the bird that stands up to its ankles in water. Water [maya] is the aspect of the human being who comes into existence from masculine and feminine waters, as is known. And the speech — which is the tziparta — stands at the ankle-level next to the person who is on a low level — in order to illuminate for him. "And we said: there is no water" [leit maya] — that is, they understood that one cannot merit speech except through kavod that is complete — that the person should consider himself as efes and ayin [אֶפֶס וָאַיִן] — as zero and nothingness — in his own eyes. And this is: "there is no water" — the person should hold himself as ayin [absolute nothingness]. "And we wished to descend" [u'va'inan li'nchutei] — the language of lowliness [לְשׁוֹן שִׁפְלוּת] — to be humble and meek. But "to make ourselves precious" [l'akurei nafshin] — from the root of: "I will make man more precious than fine gold [אוֹקִיר אֱנוֹשׁ מִפָּז]" [Isaiah 13:12] — meaning: the humility was for the sake of greatness — to become honored and esteemed through the humility! For knowing the depth of the disgrace of arrogance, they were humble in order to be honored and esteemed through the humility. This is the aspect of humility that is the ultimate goal of pride [עֲנִיוּת שֶׁהוּא תַּכְלִית הַגַּדְלוּת]. And arrogance is greatly despised [כִּי הַגַּאֲוָה מְבֻזָּה מְאֹד]. A heavenly voice went out and said: "Do not descend here!" [la techutu l'hacha] — Do not descend to be humble for that reason [בִּשְׁבִיל זֶה] — not for the sake of making yourselves precious and honored [לְאוֹקוּרֵי נַפְשִׁין — לְהִתְיַקֵּר וּלְהִתְכַּבֵּד]. The Bat Kol warned them that they should not be humble in order to become esteemed and honored — for this kind of humility is itself the ultimate goal of pride. Humility that seeks honor is the subtlest, deepest form of pride. "For a carpenter's axe fell here seven years ago and has not yet reached the ground." The Bat Kol informed them of the root of arrogance [שֹׁרֶשׁ הַגַּדְלוּת] — so that they would distance themselves from arrogance to the furthest extreme [עַד קָצֶה אַחֲרוֹן] — and not be humble for the sake of greatness. As our Sages said [Avos, chapter 4]: "Be exceedingly, exceedingly [מְאֹד מְאֹד] humble of spirit" — the doubling is emphatic: go to the absolute furthest limit of humility, leaving no room whatsoever for the seeking of honor. She [the Bat Kol] informed them that arrogance comes from the fall [נְפִילוֹת] — the falling-down — of the pride and splendor [הִתְפָּאֲרוּת] of the Holy Blessed One, which is His garment — as it is written: "Hashem reigns — He has donned arrogance [גֵּאוּת לָבֵשׁ]" [Psalms 93:1]. "A fallen axe" [chatzina] — the aspect of a garment [לְבוּשׁ] — as the verse states: "His hem/bosom [חִצְנוֹ] gathers sheaves" [Psalms 129:7] — the root חצן connecting the axe-tool to the garment-hem. "A carpenter" [bar nagara] — this is the Holy Blessed One — as the verse states: "He Who roofs His upper chambers with water" [Psalms 104:3] — the divine Architect — and as the statement: "Your G-d is a carpenter" [Chullin 60b] — G-d Himself declared this: He is the master builder of all existence. What we observe — that in general (al pi harov) the learned ones quarrel with the Tzaddikim and speak about the Tzaddik insolent words — "brazen arrogance and contempt" — this is a great and intentional arrangement from Hashem Yisborach. For there is the aspect of Ya'akov and Lavan: From the fall of this garment [מִנְּפִילַת הַלְּבוּשׁ הַזֶּה] — from the falling-down of G-d's own splendor — arrogance came into being. It is G-d's own splendor that falls and becomes human arrogance — the divine garment unraveled into human pride. This is the aspect of the seven houses of idol-worship. For through this, Israel was exiled from their land, as our Sages stated [Gittin 88b]: "Israel was not exiled until they worshiped in seven houses of idol-worship." And therefore idol-worship is called in the language of tiferes [splendor], as it is written: "Like the splendor of man [כְּתִפְאֶרֶת אָדָם] for a house to dwell in" [Isaiah 44:13] — specifically man's splendor, not divine splendor — the idol is human self-glorification, the usurping of G-d's fallen splendor for oneself. "Seven years ago" — this is the aspect of arrogance — the aspect of seven houses of idol-worship, as above. "And has not yet reached the ground" — because of that sin [עַל יְדֵי הֶעָווֹן הַזֶּה] we have still not returned to our land. For through this sin — arrogance, which is like worshiping idols — through this we were exiled from our land — and therefore we have still not returned. "Not because the water is abundant" — do not say that the reason we cannot return to the Land of Israel [שֶׁאֵין יְכוֹלִין לְהַגִּיעַ וְלָשׁוּב לְאֶרֶץ יִשְׂרָאֵל] — that we cannot arrive and return — is because the nations are many [הָעַכּוּ"ם הֵם רַבִּים] — in the aspect of "many nations" [Deuteronomy 7] — who are in the aspect of "many waters" [Song of Songs 8:7]. "But because the water is swift [rdifa]" — meaning: they [we] are pursuing [רוֹדְפִים] the kavod — which is the aspect of water — in the aspect of: "The G-d of glory thunders; Hashem is over many waters" [Psalms 29:3]. The same root ר-ד-פ [radaf — to pursue] appears in both rdifa [the rushing/pursuing water] and rediyas ha'kavod [the pursuit of honor]. The water pursues itself = they pursue honor — through this they cannot arrive and return to the Land of Israel. For the essential prolongation of exile — and inability to return to our Land — comes only from the sin of gadlus and pursuit of kavod [עַל יְדֵי רְדִיפַת הַכָּבוֹד וְהַגַּדְלוּת]. All this the Bat Kol informed them — the great magnitude of the disgrace of arrogance [גֹּדֶל בִּזָּיוֹן הַגַּדְלוּת] — so that they would distance themselves from arrogance to the furthest extreme, as above. And then Hashem's honor is complete. And then one merits the illuminating speech — which is the tziparta — as above. But how does one merit this — to break one's own pride and honor completely [לְגַמְרֵי] — and have Hashem's honor be complete? It is through the guarding of the bris in both aspects above — which are the aspects of Yichuda Ila'a and Yichuda Tata'a. And this is what Rav Ashi said: "Hai — Ziz Sadai hu" — "This — is the Ziz Sadai" — meaning the aspect of Yichuda Ila'a and Yichuda Tata'a. For through Yichuda Ila'a and Yichuda Tata'a — which are the aspects of guarding the bris in both aspects — through this the honor is complete. And through complete honor one merits the tziparta — speech — which is the intermediary between the waters and the heavens, as above. 🔵 Ziz Sadai — The Two Aspects — The Bird That Darkens the Sun זִיז [Ziz] — this is the aspect of Yichuda Tata'a — the aspect of Metatron — the aspect of mi'knaf ha'aretz [from the wing of the earth], as above [Bereishis Rabbah 19; Vayikra Rabbah 22]: "There is one bird — at the time that it spreads its wings [בְּשָׁעָה שֶׁמַּפְרִישׂ אֶת כְּנָפָיו] — it darkens the sun — and Ziz is its name." The darkening is not permanent — it happens at the specific moment of wing-spreading. This is the aspect of Yichuda Tata'a — the aspect of Metatron — the wing of the earth — within which the Higher Bris is clothed — which is the aspect of the sun [see Zohar, Shemos 3b; Zohar, Pinchas 217]. The Bris Ila'a [Higher Covenant] is the sun — hidden within the Ziz's wing-as-Lower-Unification, just as the sun is temporarily obscured by the wing. The Higher is clothed within the Lower. שָׂדַי [Sadai] — this is the aspect of Yichuda Ila'a, as above. The Higher Unification is Shaddai — the absolute sufficiency of the divine. The Verse "Ani Hashem Hu Shmi" — Decoded Word by Word אֲנִי ה' הוּא שְׁמִי — וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן — וּתְהִלָּתִי לַפְּסִילִים "I am Hashem — that is My Name — and My glory I will not give to another — nor My praise to graven images." [Isaiah 42:8] אֲנִי ה' — "I am Hashem" This is the aspect of Yichuda Ila'a — the Higher Unification — the absolute, transcendent unity of G-d. הוּא שְׁמִי — "That is My Name" This is the aspect of Yichuda Tata'a — the Lower Unification — Metatron, who bears My Name within him: "For My Name is within him" [Exodus 23:21]. The lower name is the vessel that carries the higher Name — שְׁמִי [My Name] = the Name that is drawn down into Metatron = the Yichuda Tata'a. וּכְבוֹדִי לְאַחֵר לֹא אֶתֵּן — "And My glory I will not give to another" This is the aspect of kavod in its completeness [כָּבוֹד בִּשְׁלֵמוּת] — I will not cede My glory to the forces of pride and impurity — the glory must be entirely His, not shared with the ego. This is the humility — the ayin — the total self-nullification — through which the bris is guarded and the honor remains complete. וּתְהִלָּתִי לַפְּסִילִים — "Nor My praise to graven images" This is the aspect of speech — the dibbur — as the verse states: "The praise [תְּהִלַּת] of Hashem shall my mouth speak [יְדַבֶּר פִּי]" [Psalms 145:21]. Speech is the vessel of tehillah [praise]. When speech is given over to the פְּסִילִים [graven images — arrogance, pride] — the praise becomes idol-worship. When it is returned to Hashem through complete humility — it becomes the illuminating speech, the dibbur ha'meir. All as above — the entire Torah completes its circle: the verse that opened it is now fully decoded, every word illuminated by the journey of the Torah itself. הַכֹּל כַּנַּ"ל ✦ All as above. 🗺️ Translator's Summary — Torah 11 The following is prepared by the translator to aid study. It is not part of Rabbeinu's original text. Goal: Tevunos ha'Torah le'omkah — the depths of Torah's wisdom Dibbur ha'meir — illuminating speech — that opens the mouth and lights the path of teshuvah Kavod bi'shleimus — complete honor of Hashem — total self-nullification (efes v'ayin) NOT humility for the sake of honor — genuine ayin Guarding the Bris in both aspects — the Vav drawn into kavod ↓ splits into two Yichuda Ila'a Shabbos union Shaddai of Shabbos Kabbalah / Razin d'razin Trees / Great ones "Hishtachavu..." = קבלה Yichuda Tata'a Weekday union Shaddai of Weekdays / Metatron Halachah / Razin Grasses / Small ones "Hari'u..." = הלכה Failure: Arrogance = Idol-worship → Shatters speech-vessels → Prolongs exile Key wordplays, gematrios, and acronyms in this Torah: • תֶּבֶן (teven — straw) = תְּבוּנָה (tevunah — understanding) · עֲפָרַיִם (Afarayim) = עָפָר (afar — dust = low level) • יַרְקָא (yarqa) = teshuvah — the green ray (kav yarok) from Binah / the side of Imma • כָּבוֹד (kavod) with Vav vs. כָּבֵד (kaveid — heavy) without it — the Vav transforms weight into honor • עַז + kollel = 78 = 2 × 39 = 2 × טַל — both 39 lights AND 39 labors contained in one word • שַׁדַּי = שֶׁיֵּשׁ דַּי — "there is sufficient" in G-d's divinity for every creature individually • מֶטַ"ט = שַׁדַּי = 314 — Metatron IS the Shaddai of the weekdays • הִשְׁתַּחֲווּ לַה' בְּהַדְרַת קֹדֶשׁ — initial letters = קַבָּלָה • הָרִיעוּ לַה' כָּל הָאָרֶץ — initial letters = הֲלָכָה • וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת — initial letters = בִּיאָה • צִפַּרְתָּא [bird] = speech — intermediary between water (person) and sky (Torah) • לֵית מַיָּא [no water] = the person should be as אֶפֶס וָאַיִן [zero and nothingness] • l'akurei nafshin [to make ourselves precious] = humility that is the ultimate goal of pride • חֲצִינָא (axe) = fallen divine garment · bar nagara (carpenter) = the Holy Blessed One • רְדִיפַת הַכָּבוֹד [pursuit of honor] = same root as rdifa maya [the swift/pursuing water] — the cause of prolonged exile • זִיז = Yichuda Tata'a / Metatron / wing of earth — the Lower within which the Higher (bris Ila'a = sun) is clothed • שָׂדַי = Yichuda Ila'a — the Higher Unification • Final decode: Ani Hashem = Ila'a / Hu Shmi = Tata'a / U'chevodi = kavod / U'tehilasi = dibbur/speech Na Nach Nachma Nachman MayUman ✦ Expanded edition — every word rendered, every Aramaic passage quoted then translated, every gematria shown, every acronym broken letter by letter, nothing omitted.