LM 12.4 — Tehilla l'Dovid, Part 4 of 5 (para. 4b) · תורה י״ב

We are going b'ezrat Hashem yitbarach to be completing Torah י״ב, and we will actually be starting in the middle of אות ד. But just to give us this is, I think, one of the more challenging Torah that we're learning together. It is addressing it's always hard to talk about concepts that it's like, you know, we're looking at the tip of the iceberg and there's so much down below, to reference certain concepts potentially out of context or without a complete background, there's obvious risks, so we try to do the best we can, giving the necessary introduction, seeing what we can take out of it.

B'ezrat Hashem, I will try to record the Kitzur Likutei Moharan later, but also maybe the Likutei Tefillos to relate it into a tefillah, what we can take. So just to try to the best we can package up where we are to give us a head start going forward, we saw an idea in אות א that when Torah shebe'al peh, specifically referring to Torah shebe'al peh, which is it was it came into the בריאה, it was the חיות through the ruach, through the words of the צדיק עליון, who we're referring to as the tanna, and when that is learnt and it's studied by the צדיק תחתון, the contemporary צדיק in our times, we articulate the words, we articulate the words, we'll see, lishmah for the right

reasons, not just machshavah, it's it's a big avodah to learn words with the mouth. At that point, there forms a connection, a very lofty connection called a נשיקה, רוחא ברוחא, פה אל פה, and this this connection forms the basis that the Shechinah, so to speak, can reside between the upper צדיק and the lower צדיק, and it brings the Shechinah into the world. However, when a when when a a צדיק, a תלמיד חכם, שד תלמיד חכם, we'll see what it is, is that but when a person learns Torah for ga'avah, for kavod, lekantir, he studies Torah for the wrong reasons, so now he takes these words of Torah, the words have have be'etzem raw power, I think we've mentioned before, I think it's a Gra that

says that if you water plants, the plants will grow, if you water thorns, the thorns will grow. He takes this Torah and now he, when he learns it, though he's מגשים the Torah almost. It takes it takes these words of Torah really, the Torah is an expression of Hakadosh Baruch Hu, of the רצון השם, and that the Torah has an אינסופיות quality, and instead of finding himself in the Torah and relating to that, he takes this Torah, which be'etzem is a miraculous that we even have the ability to relate that שור שנגח את הפרה, that Hakadosh Baruch Hu is מצמצם his the expression of רצון השם, so to speak, and puts it into something that we are able to relate to.

But now he takes this and he learns it through his perspective. It's as if it's imprisoned. Instead of when when he takes these words and he views the צדיק, the צדיק תחתון, and he and he comes and he says that this is what the Torah is, but he looks at it through his subjective perspective, through the way that he looks at the world, in a selfish and an egotistical way, and through for for his for his for his own bias, so now it's as if these words of Torah that he learns is almost imprisoned within him.

He uses and he relates to the צדיק, he becomes antagonistic to the צדיק. And also, he's not able to form this connection with the צדיק עליון, because we said that this expression called נשיקין, called like a kiss, is the expression between the צדיק עליון צדיק תחתון when the words of Torah gets learnt, and therefore and therefore the he's not able to form this connection with the תנא either. What kind of the this this other person learning for his own purposes, we said נבלה, the נבלה טובה הימנו, that the נבלה is better than him.

Who wants to kiss and form this connection with a נבלה? Therefore, he's not able to form this connection with the צדיק. So we went forward and we said, well, okay, now we're going to end up having two problems, and this is how we're going to come full circle. The first thing is that Torah is בעצם רצון השם, so just engaging with the Torah, that should just blow any sort of bias out of the water. A person comes into contact with the truth, then how is it that he's able to, let alone to maintain his negative position, his position of bias, how is he going to learn the Torah and relate to it in a negative way?

How is there any room for that? It should just take this this negative למדן, so to speak, and just totally totally turn him around. And we explained earlier that Hakadosh Baruch Hu delivers or relates to the world relate gives over שפע to the world in different ways through a system that is set up. When a person learns Torah, and he's able to relate up and fix and connect with these pipes so that he relates to Hashem and Hakadosh Baruch Hu sends שפע down these pipes. So אורך ימים בימינה ובשמאלה עושר וכבוד.

Now, on the right side, a person learns lishmah, so then that's that that's at the highest level. That's really all-encompassing. That would have covered that would encompass not only אורך ימים, really he should have עושר וכבוד also. A person who learns lo lishmah, so then he will only relate to the more מגושמדיק aspects. He'll get עושר, he'll get he'll get the the lower level שפע. The problem is, and this is one way that we explained it, is that now that that we are in גלות, Klal Yisrael is in גלות, so it's as if certain pipes of the שפע are like in גלות, certain pipes of the שפע, the way that Hakadosh Baruch Hu is relating to the world, is not coming directly to Klal Yisrael,

but actually, even though when Klal Yisrael is is in Eretz Yisrael, in Yerushalayim, with Beit Hamikdash, then we are be'etzem the center of the universe, and that clear relationship comes directly via Klal Yisrael, and we are the main character on the stage, and everything else is just sort of secondarily gaining the shefa. But over here, now that we're in galut, so some of this, some of the the עושר וכבוד, so to speak, is really going to going to the goyim, and the Klal Yisrael gets it secondarily.

So how is it when we need to get the shefa, we need to get the parnasa for the world, so we have to somehow attach to these pipes. Hakadosh Baruch Hu, okay, so it seems like a b'diavad situation, what Hakadosh Baruch Hu does, not to say that there's chas v'shalom anything wrong with the תנא in a personal or or the צדיק עליון in a personal way, and we said last week based on the way the Rav Natan says in Shulchan Aruch with Be'er Hagolah, to relate back what one is learning not only and and say by name, not only to a תנא, not only to an אמורא, but oftentimes ראשונים, the who are the Be'er Hagolah points out which oftentimes the ראשונים are the are

are the the source for halacha that's brought in the Mechaber, but when when a so when the tzaddik learns the Torah and learned it only for the right reason, so then he's only going to be on the right side. Who's going to want to associate with the left side, especially the left side is in galut, we're not going to have access to the shefa. So what Hakadosh Baruch Hu does is makes it that there's some sort of a a little שמץ, a little פגם, a little side of shelo lishmah in the words of the Torah itself, not the word in the way that the person articulates relates to the words of Torah.

But what that does is it and then jumps right back to the right, so it's even shelo lishmah, ba lishmah. In other words, even if sometimes shelo lishmah, ba lishmah, our ultimate intention is for the right side, our ultimate intention is to learn appropriately. In other words, a person wants really a hundred percent to do something for the right reasons. Maybe that's not always a hundred percent that motivating, so if you ask him what his reason is, it's for the good thing. But what he does is that sometimes he needs maybe the competitive push when he's in the middle of a classroom setting, or the kavod to get him to to to pull him over the hump when he's not he's not necessarily feeling that

altruism. So shelo lishmah, ba lishmah doesn't mean a hundred percent shelo lishmah, but there's a little bit of a nekudah of shelo lishmah, then jumping right back to the right side also, we'll see. So in the way that the that the tzaddik learns the Torah, there's a little bit left open, a little bit of a shelo lishmah, which Hakadosh Baruch Hu does by design so that we can tap into the pipeline via the tzaddik and bring down the parnasah to the world. But what that does is that later on, when a person who has his own biases, his own true shelo lishmah, now relates to the Torah, there's going to be enough, almost like a window left open in there, the way that he relates

to the Torah, that he's going to read in even the as if it was that was that was the צדיק's intentions, the צדיק the צדיק in in his contemporary צדיק's intentions. He'll become antagonistic to them, he has the raw power of Torah, and seeing through his eyes, he becomes very very adversarial and and goes against the צדיק. And he also does is not able to form a connection with the actual תנא, the ultimate talmid chacham, the person who embodies רצון ה', a talmid chacham, a צדיק in this world, he's not able either to attach himself to the צדיק עליון.

Now, what happens is, however, this שכינה, so to speak, the the the the תורה שבעל פה, it's so to speak in גלות, and perhaps based on earlier ideas that we've discussed when we talk about the תורה שבעל פה, but over here we're relating to מלכות. Hakadosh Baruch Hu relates to the world in in in in a certain way. I know the introduction is a little bit long, but I think it's going to be helpful. Hakadosh Baruch Hu relates to the world in a certain way. One of the hardest things or it's not even hard to understand, we're incapable of really understanding.

We know that it's so, but we can't truly understand, you know, how the the the inner working of it so, is that something by definition, something that's infinite, by definition is not able to leave room over for or interact with something that's finite. Anything that I say, think, do, will, whatever it is, if I say A, then A is A and not B. Something that is אין סופיות, and more so, we can't even talk anything about Hakadosh Baruch Hu, is not bound by any גבול, can't relate to any גבול.

But what Hakadosh Baruch Hu did, we don't understand how, is He created a system that there should be a בריאה, for whatever reason that Hakadosh Baruch Hu made the בריאה, and then there's a system with by which Hakadosh Baruch Hu relates to the בריאה. The way and the mechanism, the vehicle that Hakadosh Baruch Hu relates to the בריאה is through this system called the מדות, called the ספירות, and there is a system to that. At the end of this system of ספירות, when it's all lined up, that Hakadosh Baruch Hu gives the שפע over, if everything is a hundred percent, like we've said earlier, if there's no disconnect between the sun and the moon, so then the moon will completely reflect back the sun.

When Hakadosh Baruch Hu gives over through the ספירות, there's חכמה, בינה, דעת, depending on how you align them, חסד, גבורה, תפארת, נצח, הוד, and יסוד, so then it results in מלכות, and מלכות is לית לה מגרמה כלום. It's not giving over shefa, but what it does is reflects back total רצון השם, so that when you look at the מלכות, you look at the moon, there's no disconnect with the כלי, so then that becomes the total receptacle, the reflection of מלכות, of רצון השם going downwards. And then that's able to give over to the next.

When the system that Hakadosh Baruch Hu established has a נותן and a מקבל, a זכר and a נקבה, right? And we have many many different ways that we relate to this. So then that's that's how we relate to a process called a zivug, when there's a complete giving over and a complete כלי, so then there's a zivug, and the zivug is מוליד. So that that's that's what it what it's all lined up. When the מלכות is not able, it's in גלות, so to speak, so it's not able to fully the the we relate to the מלכות as the Shechinah.

When the Shechinah is in גלות and it's not totally reflecting back רצון השם, there's something off. And that's where it's like if you block a hose, the water comes out in different places, the shefa goes to the גוים, כלל ישראל is in גלות, it comes out warped and distorted and and not in a clear way that's actually reflecting the way we see רצון השם. Very important to note that it's not a פגם in the מקבל, it's a פגם in the נותן, it's a פגם in the מקבל, it's because we have not readied ourselves.

We have to do an עבודה to build ourself up into a כלי. So now, by design, because we're in גלות, so that the that the that the עושר וכבוד, the פרנסה is going towards the גוים, and in order to have access to the פרנסה, so Hakadosh Baruch Hu makes it that it has to be that the צדיק is going to learn a little bit with a little פגם of לא לשמה, so that he relates to the left side. And now that that's open and happens to it's able that this תלמיד חכם who learns לא לשמה is able to to expose himself to the words of Torah and not be blown away into a status of תשובה and so forth, but farkert, he now has the

Torah inside of him, and he goes antagonistic against the tzadik. And he has this within him and he creates this friction, but also he's not even relating to the צדיק עליון, because the תנא says the words, who wants to have a נשיקין with this נבילה טובה? I mean, who wants to have a נשיקין with this guy? So now, but the Shechinah and the Torah is now trapped, as it were, inside of this this other person. So how are we going to go through the avodah of getting the Shechinah out of galut and aligning it back up, associating back the Torah which is now misframed, misstated, misrepresented, into lining it back up into being an expression of רצון השם, which k'vayachol, if we could say so,

if we go through this avodah, it ends up being that it's an even bigger giluy than there was before. If I just lehavdil, if I tell you this is the right direction, this is the most appropriate way, nu, so then I just told you something that's appropriate. But now that you see that every other everything else in the world is not just that I told you one way and there's other ways to do things that are also correct, maybe not as correct, but they also are valid, but now that you see that every single other thing, every other position is really just a distortion of the one way and everything is really relating to the source, and there's nothing else, that's a greater giluy of

what I told you was right. So now that we go through this, some of the מפרשים explain that that really it's going to end up being a bigger giluy than it was before. So now what's going to happen? Now that the tzadik is going to have to take the Shechinah that's in galut, the תורה שבעל פה that's now being reflected through this negative lamdan, and we're going to have to get it back out from being in in its galut state. How are we going to do that and bring it back in line?

Say that these expressions that this talmid chacham, this negative talmid chacham had said, this negative lamdan had said, really are just a distortion of the Torah of רצון השם and so forth. And now we're going to show really realign it back, realign the combinations and say these ideas that he distorted, this is really what it is, and everything is רצון השם, there was no makom for for for what he did, and even the only way that he was able to to misrepresent it and learn and see the Torah and have it within him is because of this whole process where HaKadosh Baruch Hu made it that there was a pegam in how it was said.

But be'etzem, not only is that position wrong, there was no room for that position, it was just the distortion of the truth, that process is going to be the taking the Shechinah out of galut and aligning it back up. And that goes through a system which, very one other very important to note, when we talk in physical terms, it's not that the real thing is the physical terms and that the ruchniyut and the way that HaKadosh Baruch Hu relates to the world is is just a mashal, but it's actually farkert.

HaKadosh Baruch Hu, somehow, however it was, He created a system to relate to the world, to have התקשרות with the world and and a הדרגה and to give over shefa to the world, and HaKadosh Baruch Hu created a structure in the world that reflects through the עולמות. In our way of relating to a structure of the world, the structure, the רמ״ח אברים, שס״ה גידים and the רמ״ח עשה, שס״ה לא תעשה, we talk about אדם עליון and there's a mishkan, and very often in these sefarim we see a a way of relating to things that and there's צורת אדם, and we relate to the way that HaKadosh Baruch Hu relates to the world and the shefa given over and the צורה of the world is also

relating that there's a ימין and a שמאל and an אמצע, and there's the top and middle and bottom. And sometimes we talk in a mashal of body parts, sometimes we talk in a mashal of אותיות, really what it is is that the true way that HaKadosh Baruch Hu relates to the world, we it's too abstract, we we don't have any way to relate to it. So what do we do? We look down at the way that this structure is reflected later on in the בריאה, and now we're able to have a sniff in of how Hashem relates to the world.

In our terms, the way that we understand a נותן and a מקבל, a זכר and a נקבה, a zivug comes that there's a chibuk, there's an embrace, and there's a neshikin, and there's a kiss, and then there's ultimately the zivug in גוף בגוף, and this is the structure of the world of how a נותן and a מקבל get together, a זכר and a נקבה. So we're going to understand and we're going to speak in our terms, in no way is that meant to reflect that the true nature of when we say that zivugim go along, that we're going to line up the ספירות, the like we say the זעיר אנפין and the מלכות, the קודשא בריך הוא ושכינתיה, that we're going to talk about these

things and we're going to make it that it's lined up so that HaKadosh Baruch Hu gives over shefa to the world, and the world reflects back רצון השם. In no way is that meant as anything physical. So what happens now? Where he described last week the process of the chibuk, what's the chibuk? So in our terms what happens is is that the the these things are generated. Last time we saw from the from the בינה. Ah, חכמה would be above בינה. חכמה, then בינה. In a certain way, well also it's generated from בינה, but when a person hears these insults, he hears that, but he takes it in אהבה and in שמחה, that the negative תלמיד חכם says insults, and the חכם, the the the

good צדיק recognizes that what's coming against him is really words of Torah and they're just misrepresented, and he takes it in אהבה, and he understands what it is, so then that that's generated by אהבה, by חסד, and it's as if you think, an embrace, the two arms, this is the ציור that we relate to it, with the upper, if you think about the we're in ספירת העומר, חסד, גבורה, תפארת would be the there's חכמה, בינה, and דעת is the מוחין, it's the intellectual portion, and then there's a חסד, גבורה, and תפארת, which would be the middle.

So the חסד and the גבורה, it's as if the it it brings it inwards, a חיבוק towards the לב and and we're going to relate to the לב as being reflective of בינה, so it elevates as if the שכינה up towards, but the מלכות will only be a מקבל when the חסד, גבורה, and תפארת, also the נצח, הוד, יסוד, when everything is in line. So first he does the חיבוק, it's as if the middle portion is now in line, and then after the חיבוק, the next thing that will happen is that he'll he's going to use the חכמה, his intellectual faculties to understand not only that what this negative צדיק told him was really based on some Torah and misrepresented and so forth, he's uses

his חכמה to say oh, this is really the truth, the kernel, the נקודה that he was coming off, this is really he's going to relearn the הלכה in the appropriate way. And he's going to take these words of Torah that was disassociated from the צדיק עליון, but when the the true צדיק now is going to articulate these words of Torah, he's going to learn it in the right way, so now he's going to take it out from the negative למדן. He's going to learn it so that there's going to be effected נשיקין also with the צדיק עליון.

The by doing this, he's going to use his lips, he's going to initiate something up in the intellectual portions which reflects itself down cycle. So he's going to use his we'll see soon, effect it with נצח and הוד, which will reflect itself in the lower ספירות of נצח, הוד also. So now חסד, גבורה, תפארת is comes into line with at the first stage of that process, and נצח and הוד comes in line with the second with the second part of that process. And then it's going to effect itself then the יסוד will be in line, there's going to be a total total זיווג.

At which point the מלכות now will go from a from being ירוק, greenish, immature into being חבצלת השרון, שושנת העמקים, it's going to and it's going to be like a six-petaled rose, because the six ספירות that come and it's going to reflect back. Everything will be in line, so now the שכינה will come out. It's it's it comes out of גלות from being in the negative למדן. It's now rearranged with with the truth, with the truth of what the תורה שבעל פה was, what the real halacha was, the real רצון השם.

There's no room anymore from the way the negative למדן said that. He'll no longer be, either he'll do teshuva or he'll no longer be antagonistic towards the tzadik, but we'll see, he'll he'll die, he'll fall away, and now and now the process is complete, whereas even though b'diavad originally there was enough room left over that there was a shelo lishmah to bring parnasa to the world in the way that tzadik learned it, but what ended up happening is that somebody learned this and ended up learning it inappropriately so that the שכינה was in גלות, the תורה שבעל פה was with this negative למדן.

So now when he comes and necessarily this results in an antagonism towards the tzadik, the tzadik accepts it b'ahava, effects a חיבוק, he rearranges it, understands the true רצון השם from these words, what the real what the real halacha, the real Torah that meant to be there was, so that the negative למדן just falls away, he has no מקום anymore. This brings a נשיקין, a נשיקה to the world, which ultimately the next step towards a זיווג is a full זיווג גוף בגוף. All of these ספירות are now aligned so that the מלכות becomes a מקבל, and now the שכינה is that the world is in line to get total שפע from רצון השם.

And the ultimate end of this process is is בעזר השם יתברך, when when ultimately Mashiach is Mashiach is going to come, is going to be really the the completion, the completion of this process. But in any event, let's see, that was a very long introduction, but we're now going to see inside the rest of this Torah. So now in the Torah, we're in the middle of ot ד, and we are by the words after this chibuk that we described, ועיקר בניינה של שכינה, where The next process where this, the עיקר בנין of the שכינה is going to come up so that the שכינה will not be like in an immature way, not ready to be a full mekabel, not be ירוקה כחבצלת, not be yellowish,

but rather it'll be built up into maturity, it'll attain a red color, שושנת העמקים, six-petaled rose, על ידי חכמה. That's going to be generated by chachmah. The first one was it was generated it was it was generated by binah, but now it's going to go to the the much more primal level, the source line up, start up at a higher point, and it'll extend down lower. So that's going to be על ידי חכמה שאז ראוי לזיווג. That's where the קודשא בריך הוא ושכינתיה, that's where it's going to generate down through all the sefiros to line up with the שכינה, כמו שכתוב.

And where do we see this reference in the penimiyut in the pasuk? When Avraham Avinu is telling אבימלך, וגם אמנה אחתי בת אבי, אך לא בת אמי. So Avraham is explaining to Avimelech, he said that Sarah was his sister, that really it was his sister, but it's only a sister through the father, it was his father's granddaughter, but it was his niece, ואז ותהי לו לאשה. However, without a full understanding now of the difference between the sefiros and the partzufim, sefiros are like building blocks. When you put those building blocks into, just using the mashal, so you end up having, let's say, the eyes, the nose, the ears, the the the mouth, whatever it is, you put those into a structure, isolated body parts into

a structure, that's called a face. Now if you have a, you could have a chesed face, a gevurah face. Now any one of these structures, again, I'm using the terms loosely, but any one of these structures will have something on the right, something on the left. So, let's say, in principle, you could have a chesed organization. The chesed organization is a chesed organization, but it'll have the chesed arm: How can we give best? Who can we Who can we provide a service for? Then there's the gevurah part of that chesed organization.

Well, we need to have a budget and we need to have discipline, you can't just have people running around doing things willy-nilly and giving things out. So there's going to be different structures. Within that structure, it's going to have building blocks. Sefiros are the building blocks of the world. The partzuf is the is the structured, it's more in a כללותדיק sense. So the partzufin the partzufin are made up of sefiros, but but in other words, everything follows this structure. So the partzuf of, let's say, Abba, which will be chachmah, so that פרצוף is going to have within it all of the pieces: חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד.

The פרצוף called בינה is is going to the פרצוף called אמא rather, that's going to relate to, that's going to be like the בינה פרצוף, and that will also have all 10. Then there's going to be the a פרצוף called זעיר אנפין. And זעיר אנפין is going to is going to reflect itself in the ספירות. But which ספירה? So the if you line it up, so the חכם the the the ultimate structure that's a חכמה ספירה, that's going to be אבא, the one that's a, and it has all 10 all 10 ספירות within it, and each one of the ספירות has all 10 within it, it's like fractals.

The בינה structure, the the one that is represents בינה, that's called אמא, so there's אבא and אמא, and that'll also have all 10 pieces. The one that represents the חג״ת נה״י, the next six: חסד, גבורה, תפארת, נצח, הוד, יסוד, that will be called זעיר אנפין, and the one that that's that reflective of of מלכות, that's going to be נוקבא. So the the structures, it's really just a perspective, it's how we relate to it. So, but when we talk in terms of a כללות, so then אבא is the ספירה of חכמה.

So now that's what we're going to relate over here. When the when the שפע is coming through general through through חכמה, then that that's when there there's going to be in it's going to be the world will be ripe for a zivug. When the when when the when the שפע, when the relationship with HaKadosh Baruch Hu is coming via certain channels, if this is above us, then we take it and we move on. So it says that Avraham Avinu said, בת אבי, says, אחתי בת אבי, that really when אחתי, when when when is מלכות going to be ready, ותהי לו לאשה, to become a זיווג?

When it's coming through בת אבי, when when when we're going through אבא, when it's coming from חכמה, שאז היא ראויה לזיווג, כמבואר בזהר, רבי אבא שאל ליה לרבי שמעון, אימתי זיווגא דכנסת ישראל במלכא קדישא, that Rabbi Abba asked Rabbi Shimon, when is it that כלל כנסת ישראל, מלכות, the Shechinah, is going to be able to have a zivug, become in line with קודשא בריך הוא, which again, if you say l'shem yichud, that's what it means, לשם יחוד קודשא בריך הוא ושכינתיה, right? So it says that when is it going to come in line, כנסת ישראל, which is the Shechinah, with with קודשא בריך הוא?

שלח ליה, וגם אמנה אחתי את, this pasuk, and that's the פנימיות of this pasuk, when the Shechinah is able to be מקבל from the הארה of חכמה, which is represented by אבא, so then that's going to be the zivug. Now in our terms, what does this mean? So we went through the חיבוק process, now we have to bring more in line the מלכות, we have to bring more in line the Shechinah, the מלכות, representing the תורה שבעל פה that's in גלות by this negative למדן. How do we able to attach ourselves to it?

The שפע has to come via חכמה. How how is that going to happen? It's going to become generated with חכמה, which is going to affect נצח נצח and הוד coming in line with with with the next stage of of the of the zivug. ואיתא בפירוש ספרא דצניעותא שהנשיקין, this is going to be stage two of the zivug. חיבוק we explained last time, and now we're going to explain the next stage. הוא על ידי החכמה, כשנתעורר שפתים עליונים, what happens with חכמה, this the צדיק is going to use this חכמה to understand the when he has these insults from the negative צדיק, he's going to understand what really is the truth behind it.

Even this negative stuff is really rooted in truth, and he's going to understand really what the Torah behind it was, that it wasn't just even though this venom is coming from this this negative למדן coming at him, he's going to understand that really it's a distortion of this true נקודה. שפתים עליונים, like we just told you before, every ספירה, every פרצוף, everything is made up the building blocks of the world are the ספירות. So, even though in the overarching structure, let's say we could say that the intellectual parts are חכמה, בינה ודעת, and then the upper part of the torso is Chesed, Gevurah, Tiferet, and netzach and hod are the right left and left leg, and yesod is is the you know, the next part

going down to malchut and forms a zivug, but every piece also has its own lineup of these. So, netzach and hod of the rosh, let's say, of the chochmah really it's going to be netzach is in the chochmah and hod if you if you have one with notes, don't get confused, and the hod is really the חכמה שבבינה and we're we're we're talking about an upper zivug of chochmah, binah, but without getting confused, what happens is like this: He uses his chochmah, the parts of chochmah are the שפתים עליונים, the part relating to the upper lips.

These are the netzach and הוד עליונים. Now, when when something like a movie projector or a computer code, when something that's higher up in the domino chain, right, there's a change in the computer code that reflects itself in the screen. When there's a little something on the projector much more subtle, but that reflects itself in a big way on the screen afterwards. So, when there's an hit'orerut in the netzach and הוד עליונים, so what לבחינת זיווג and though those get aroused towards a בחינת זיווג, לבחינת התדבקות רוחא ברוחא because they netzach It's like a neshikin, it's netzach and hod are the lips.

So, that the the the connection that's now being formed in the chochmah is called נשיקין, נתעוררו נצח and הוד תחתונים. That reflects itself, something that's very lofty that we're talking about, but it's more down line in the connection, in the flow of shefa from above, when the when the tzadik uses his chochmah and that affects hit'orerut in the portions that align with netzach and hod in the head, so to speak, that relates back and reflects itself in a lower in a lower expression of netzach and hod, and that's going in the overarching structure, and therefore נתעוררו נצח and הוד תחתונים לזיווג, להזדווג גופא בגופא.

And now, after the chibuk from last time that was the upper three sefirot, we're now bringing the netzach and hod in line, generated by חכמה, and then we'll be ready for the third stage of זיווג. So now, again, we explained that the עיקר בנין of the שכינה is going to be ultimately when this חכמה is aroused towards נשיקין, which is רוחא ברוחא, and how that's going The first stage of getting the שכינה out of galus is when a person hears and understands be'ahavah, besimchah that these insults that are coming at him are really statements of the Torah that was, so to speak, trapped, and he doesn't take it personally.

He understands what it is. Then next next he uses this חכמה. נמצא, כשהצדיק משכיל בחכמתו, ויודע מאיזה צירופין של תורה שבעל פה נעשו אלו הצירופין שהלמדן דבר עליו, he understands that what the negative למדן is coming at him is really is really just a a distorted version of the truth. But he says, I'm not going to just leave that in its distorted way. What I'm going to do is הצדיק לומד אלו הצירופין. He's going to put it back together in the appropriate way, realize that this is what the true truth is.

ואז מוציא צירוף הלכה שהיה מקודם שנתקלקל, he realizes that what the source is, that this is really The whole world is an expression of רצון השם. כשיש לו זאת החכמה, because he is operating with חכמה, אז על ידי חכמה זאת, through this חכמה that he now takes these distortions that seem to be going against רצון השם, coming against the tzaddik, something that's not in line even with the תנא who originally said these words, now השכינה היא בבחינת שושנת העמקים, he's going to bring the שכינה, the חבצלת השרון, it's the next stage towards building up the מלכות to be able to not be unripe and greenish and ירוק, but be become reddish and literally relate to שושנת העמקים having six petals relating up to the six

ספירות מבחינת נשיקין, בחינת שפתותיו שושנים, בחינת התדבקות רוחא ברוחא. Where because the חכמה affects this נשיקין and another רוחא ברוחא is like you know, breath to breath, lips to lips, really it's generated in the by the חכמה, by his understanding of the truth of Torah. The part of the חכמה that that it relates to this is the נצח and הוד within the upper ספירות, that will reflect itself in the within the overall structure down line of the כללי more כלליותדיק נצח and הוד also getting ready for זיווג.

And now, אז נתעורר זיווג גופא בגופא, it's going to translate into יסוד and and מלכות. So those are so far the the stages that we are having. The tzaddik hears, he hears his himself getting insulted, he now uses his חכמה to learn and understand that the צירופים are actually positive. He learns it, he now attaches back to the צדיק עליון, and that's going to make room for the actual שכינה, like we said last time, to reside between the upper tzadik and lower צדיק, שהשכינה בין תרין צדיקיא יתבא, בין צדיק עליון שהוא תתא, שחידש זאת התורה, because this makes a platform for the שכינה.

Now that he learns it appropriately, so now he forms a connection with the צדיק עליון, and now the שכינה is going to be able to reside and find a basis, this expression of the true Torah, the original ruach, שפתותיו דובבות בקבר of the tzadik who originally said these words, cuz that was his ruach, that was his chayut, that was his life force. And now I'm the one who's saying it! So his life force is now coming out through my expression, through my life, us together, that's נשיקין, it's רוחא ברוחא, it's creating a a way that the שכינה can reside in this world.

ועכשיו משפיע בה through this שפתותיו דובבות בקבר, now the chayut, the Torah of the original tzadik who said these words, the tana, the amora, the Chazal that said these words, and it's going to be a a flow of שפע going back and forth between this original tzadik and and and us, who Baruch Hashem, are saying these words and we're saying them לשמה for the right reasons. And and and really what we're saying is the Torah that was coming off of the misinterpreted Torah that that it was coming off of like the insults from this negative tzadik, and we're recognizing the truth in everything, the רצון השם in everything, and rearranging this Torah to be what it was, the expression of truth originally.

ומעלה לשכינה מיין נוקבין כדי שתתדבק. The idea of מיין נוקבין just briefly is is מיין נוקבין, מיין דכרין, you'll see מ״ן and מ״ד. So again, מיין נוקבין is the נוקבא, it's like the receptacle when we are do מסירת נפש, so we as if it generate from down below and it generates a response above. When we do something that it's like the elevating the מיין נוקבין, the lower waters, and then it it generates a response from the מיין דכרין to flow downwards. It's like the the the the liquid from the זכר that is able to generate to be מקבל a כלי קיבול into the נקבה, and that generates a that generates a that that's a zivug and it generates שפע going forward.

So now when we're מעלה לשכינה מיין נוקבין כדי שתתדבק, so that's going to generate a response from the מיין דכרין, and now that's going to create a זיווג from the זכר and נקבה, קודשא בריך הוא, שכינתיה, נותן, מקבל, and it's going to be that the Shechinah is lined up, that the world is now going to be in line and the Shechinah will be out of galus towards towards the world being in line with with with רצון השם, with the full expression, a a full גילוי of of of רצון השם.

וזה שפתותיו שושנים על ידי בחינת נשיקין. That's why it says שפתותיו שושנים, your lips are שושנים through this בחינה of נשיקין, נוטפות מור עובר, that they're dripping with like spices, לשון מעבר לעבר, it passes through back and forth. היינו שנוטף לשכינה ריח טוב משני עברים. It's a full transfer of the שכינה מצדיק עליון, מצדיק תחתון. It's through this whole structure getting together that between the two of them that the the tzaddik who brought the Torah it was a chiddush, chiddushim into the world, he was a life, he was an expression, he was a living he was a living רצון השם, and now the צדיק תחתון who's relating to from our point now all the way back to when the Tannaim, the Amoraim, the Rishonim, the

the צדיק עליון lived, and now that we are relating where we are now in 2022 relating to that Torah, that brings that חיות into the world, it brings their that they're alive right now, שפתותיו דובבות בקבר now, and aligns it up that the world now is giving a place for the Shechinah to reside, that that that everything is is is מלכות. It's a reflection of of of הקדוש ברוך הוא. וזה הדודאים נתנו ריח, דודים, it's a דוד, דודים, that the two loved ones back and forth, the two friends, the צדיק עליון, צדיק תחתון, ששני דודים, היינו שני הצדיקים נתנו ריח, they're the ones that give off the ריח through this through this process.

And therefore, as this process started, we've said it we've said it before, as this process started, which unfortunately had to be put in place because we needed to bring parnasa into the world and tap into the עושר, because that's why there was room left open even within the Torah itself that a person wanted to relate to it in the wrong way would internalize it in the wrong way. And now that the world got parnasa, but now that Shechinah the תורה שבעל פה that unfortunately this lamdan learned in the wrong way, so now we have to get that Shechinah and line it back up with the positive way.

We can't have this misrepresented, distorted, the Shechinah is in galut. And therefore, the when the way that that happens is that necessarily so, as part of this process, the lamdan insults the tzaddik, the tzaddik takes it b'ahavah, he he effects a חיבוק, and then afterwards he uses his that that that is generated from בינה, and it's as if the the then the next stage is he uses his חכמה, which he not only accepts it b'ahavah, but he understands what the words of Torah were, and that is going to explain the process of bringing it in line, not just the בינה extending down to like the חסד and the גבורה in the torso, but rather it actually brings in the נצח and הוד.

הוד in line, which is now at this point the שכינה has a place to reside, and it's going now that the נצח and the הוד will result in a זיווג through the יסוד, and it's going to be able to to have be the the six those six ספירות will be completely in line, will be משפיע, and they will be able to be a כלי קיבול in the מלכות. The תורה שבעל פה now is going to be able to be fully reflective of what that actual original הלכה was, and now everything is going to be is going to be בישרות.

It's not going to be distorted, it's not in galut, and the world is lined up with ratzon, with רצון השם. Okay, so now we are going to go into the מאמר of Rabbah bar bar Chanah, and we're going to explain the פנימיות of everything that we said in this Torah and how it is reflected in this מאמר Rabbah bar bar Chanah. I might split up the recording just so that it does not end up being too long.