LM 12.5 — Tehilla l'Dovid, Part 5 of 5 (para. 5–end) · תורה י״ב

We are now recording the going into אות ה׳, מאמר רבה בר בר חנה. I'm actually doing this midstream, so we're not going to do a whole introduction, but just in case anybody is, there was a very lengthy introduction in the last shiur, but just in case anybody's listening to this separately, we had explained that the lamdan who is a שונא and a rodef of a tzaddik, the lamdan who learned for the wrong reasons, and he becomes antagonistic and adversarial to the צדיק תחתון, the contemporary tzaddik in his times, really the כוונה was from Hakadosh Baruch Hu that through this, the tzaddik will ultimately be able to bring a tikkun to the words of Torah, the תורה שבעל פה that were learned inappropriately, improperly, by this

lamdan. And we explained that the reason, we explained the reasons why he was able even to do this, why didn't, wasn't he just brought to a stage of teshuvah by learning. And at this point, that the tzaddik understands and takes these insults, this, this opposition with ahavah and simchah, he brings, he starts the, the zivug process that affects a chibuk of the Shechinah, that this, it extends שפע from בינה in a בחינה of simchah when he understands what exactly these words are, what the root of this, of these insults and so forth are, this תורה שבעל פה that was learned in the wrong way by this lamdan.

He understands where it really come from, how everything is coming from the proper source, that's coming from חכמה that affects נשיקין, and through this, it ultimately goes to the זיווג גופני, and the Shechinah is מקבל ריח טוב משני צדדים from both tzadikim, and the Shechinah resides between the two tzadikim we explained already at length. וזה שאמר רבה בר בר חנה: לדידי חזי לי הורמיז בר ליליתא. I saw Hormiz bar Lilita, which Hormiz I'm going to read in with the Rashbam: Hormiz bar Lilita is a שד הוא, some sort of a spiritual being, half מלאך, half human, whatever exactly it is.

כדאמרינן בסנהדרין: פלגא לתתאי דהורמיז, from the waist down belongs to Hormiz. דהוה קא רהיט אכופא דשורא דמחוזא, and this שד was running, like the Rashbam says, על שיני החומה, on the protrusions as if it was like, you know, kind of like dipping like up and then back down. If you imagine like the outside like a decorative wall of a castle or a gate, so then there's like protrusions up, it goes up and then it dips and goes up. So he was running along this, these protrusions of the wall.

והאי עובדא לאודועי צדקותיו של הקדוש ברוך הוא. The Rashbam says that why is the Gemara telling us? So we understand the power of the שדים that Hakadosh Baruch Hu controls them so that it protects us, שמרחם על בריותיו ואינו נותן רשות לאלו להזיק, and there is no רשות that they have in order to be mazik us. וגם שלא לצאת בדרך יחידי, also that we should understand that we shouldn't do things that put ourself at risk, a person shouldn't go בדרך יחידי, but in any event, so this, this spiritual being, this, this Hormiz bar Lilita was running on these, these protrusions from this, this wall, which was a wall of protection.

ורהיט פרשא כי רכיב סוסיא מתתאי, and this cavalryman was riding a horse down below. Rashbam says, לפי תומו, that it was riding at regular speed. In other words, it wasn't specifically racing the שד that was running along the wall, but rather was riding regular speed. And nevertheless, ולא יכיל ליה, this שד was not able to overtake this cavalryman. שהיה שד רץ ביותר, even though it was running very fast it could not outrun the horse. Look at the Rashbam with the Bach in the Gemara. ומיהו הפרש לא היה מתכוון לכך, that was not the, this cavalryman's intent.

זימנא חדא הוה מסרגאן ליה תרתי חיוותא. There was one time that they were, the Rashbam says, שהיו עקופות אסורות, they saddled and strapped down, אסורות על פרודות, these two mules. וקיימן אתרי גשרי דדונג, and like the Rashbam says, שם נהר, there was a river called דונג, like wax. והיו רחוקין זה מזה, and these, the, these bridges, the mules were on the bridges, it was far, one away from the other. והשד מדלג מפרדה לפרדה. The mules that were on the two bridges on the other side of the Dong river was far away from each other, but this שד was able to jump from one mule to the other.

ושוור מהאי להאי ומהאי להאי, jumping back and forth, ונקיט תרי כסי דחמרא בידיה, had two cups of wine in its hand, ומורק מהאי להאי, and it was pouring them from one cup to the other. Rashbam: two cups of wine, שני מלאין יין, והוה מורק תרוייהו ביחד, and he was pouring one to the other, זה בתוך זה, בהדי דקא משוור, while he was jumping one wine was going from one cup to the other, ולא נשפך אפילו טיפה אחת, not even one drop spilled. ואף על פי שהיה אותו היום רוח סערה, even though it was a tremendously stormy day, it was not calm, שהיו עולים יורדי הים באניות עד לב השמים ויורדים תהומות מכח הרוח, the waves were going all the way up and all the way

down, very turbulent, ואף על פי כן לא נפלה טיפה לארץ, not even a drop fell on the floor. יעלו שמים, it went all the way up to the heavens. פסוק הוא גבי יורדי הים בתהלים, it's a pasuk out of Tehillim talking about the sailors. ולא נטפו מינייהו נטפה לארעא, so that's the Gemara finishes off that none of the wine spilled. ואותו היום יעלו שמים ירדו תהומות, I read the Rashbam first, but it was a very stormy day, הוה, ושמעת מלכותא וקטלוהו, and the king heard and killed this shed.

What does that mean, says the Rashbam? מלכא דשידי. שאין דרכו של שד להראות לבני אדם. The king of the shedim killed the shed because it was improper for the shed to be exhibiting himself, showing himself off maybe, to people, והרגוהו מפני שהיה מגלה סודם, he he was showing off his powers, and therefore, the king of the shedim killed him. ואיכא דאמרי בי מלכותא, it was actually the Kaiser, the Caesar, שירא שלא יטול מלכותו, because he was scared of the power of the shed that he shouldn't take the מלכות, שהיה אותו שד מאדם שבא על שידה, he was the the outcome of a union between a person and a שד, והיה דר בין האנשים.

Now let's see, go through this ma'amar and understand how the penimiyut of the ma'amar is this idea that we have been discussing, and then we'll sum up quickly again at the end. Very very heavy Torah. Okay. ולדידי חזי לי האי הורמיז, to me, I saw this הורמיז, פירש רבנו שמואל שד הוא, בר ליליתא, it was the son of ליליתא. What's laylah? We said that a talmid chacham in our terms is relating to somebody who learns תורה שבעל פה. תורה שבעל פה is is referenced by the word laylah.

זה תלמיד חכם שד יהודי, וזה בר ליליתא, the fact that he's בר ליליתא, this תלמיד חכם שד יהודי, the one who learned for the wrong reasons, כמובא במדרש איך ידע משה בין יום ולילה, it says that משה רבנו ויהי שם עם השם ארבעים יום וארבעים לילה. Why didn't it just say that Moshe Rabbeinu was on the mountain for 40 days? Ela mai, 40 days and 40 nights, it's meant to tell us something, otherwise you'd just say 40 complete days. So what it's telling us is כשהיה ברקיע when he was in the raki'a on הר סיני, ומובא כשלמד עמו תורה שבעל פה ידע שהוא לילה, when הקדוש ברוך הוא, so תורה שבכתב was a daytime limud and תורה שבעל פה was a nighttime limud.

וזה בר ליליתא, this is what it's telling us, that this this Hormiz, this תלמיד חכם שד יהודי was בר ליליתא, he was a תלמיד חכם, he was learning תורה שבעל פה, שעיקר למדם מתורה שבעל פה. והוה רהיט אכופא דשורא, he was running on the top, on the edge of the wall. זה צדיק הדור. So this is This wall is the צדיק הדור, the contemporary צדיק הדור in his time. He was coming an adversarial opposition to the צדיק הדור, שתלמיד חכם שד יהודי רודף אחר צדיק הדור, like we said, שנמשל לחומה.

A tzadik is referred to as a חומה, as a protective wall. Where do we see that? כמאמר חכמינו זכרונם לברכה תלמיד חכם אינו צריך לנטירותא, it's in the context of paying taxes that the tzadik, a תלמיד חכם does not need to pay towards the taxes which are specifically for the protection of the town because he protects. The The the תלמיד חכם is a shemira and therefore he is like a protective wall, עיין שם. ורהיט פרשא, and this cavalryman, פירש Ravenu Shmuel לפי תומו, the this is talking about the צדיק עליון.

It's a reference to the one who was who the tanna who is מחדש the Torah in the first place, פרשא זה התנא שחידש זאת התורה, he's the one who actually the the tanna, the amora, the צדיק עליון, the one who originally, these were his words of Torah to begin with. And he was riding לפי תומו, פירשה אותה פירשה יפה, that's why he's a פרשא, he's a cavalryman, פירשה, he's the one who explained, who brought out these words of תורה, והוציא לאור תעלומה, and he brought it out, he explained it to light from obscurity.

גם אותו רודף, this תלמיד חכם שד יהודי is also chasing him because by saying these words of תורה שבעל פה even for the wrong reasons, really if it was he was saying them appropriately, it would have formed a connection with the צדיק עליון like we've spoken out with this נשיקין. However, because he said it for the wrong reasons, he's not able to form that connection, but that's not because the צדיק עליון is running away from him, that's because he on his own terms is not able to form this connection, and that's why the tzadik, the פרשא, the cavalryman who's riding the horse is riding לפי תומו.

He's not specifically running away, it's just that the שד יהודי was not able to form the connection. אבל לפי תומו, he's acting with תמימות, he's going forward, כי תלמיד חכם שד יהודי אינו מכוין לרדוף את התנא, וזאת הרדיפה נעשית ממילא. The the the תלמיד חכם שד יהודי doesn't mean to to go against the תנא. In other words, he really was learning for the wrong reasons and he meant to be adversarial towards the towards the the wall, towards the צדיק תחתון that he was chasing. It ends up being that he's not he was not able to overtake to overtake this תנא down below, but not because he was chasing him, it's just it seems to be actually the way it's going is לפי תומו is that

the תלמיד חכם שד יהודי was chasing him לפי תומו but not able to catch up. Sorry, I said it the other way around. But either way, the nekudah is is what we're bringing out, that there was no real specific relationship. The this שד יהודי is not trying to affect נשיקין, he's not trying to affect this attachment with the with the צדיק עליון, with the original תלמיד חכם. He in his local sense just learned the wrong way and he's coming adversarial towards the צדיק in his time. But in any event, he was not able to catch up, he's not able to affect this attachment with the פרשא, the cavalryman down below, the original צדיק.

כי רכב סוסיא מתתאי, the when the cavalryman, the original צדיק is riding with a סוס underneath him, כי הלמדן על ידי שלומד תורת התנא, על ידי זה מחזיר נפשו של התנא לתוך גופו של התנא, when words of Torah are learned appropriately by a צדיק, so that gives a body, so to speak, the life, the life force, the רוח, the Torah shebaal peh that was spoken by the תנא, by the תנא, the אמורא, the צדיק, the original one that and we said it goes past just a תנא, in the ראשונים, חז״ל, who whoever it was that said it, they're the ones who this was their life force.

Now, even if they're beyond this in the next world, שפתותיו דובבות בקבר. there, because now when we are learning for the right reasons, Be'ezrat Hashem Yitbarach, and we are saying their words for the right ways, and now we are it becomes the embodiment of their words, it's like giving a סוס, a horse, for the תנא to be able to have a vehicle to come out through, the שפתותיו דובבות בקבר, his lips are moving now. החזרת נפש לגוף, it's as if we're giving them life now. Right now Rabbi Nachman, hopefully we're learning for the right reasons, Rabbi Nachman is living through us, כמו רכיבת הסוס, שהסוס טפל אליו, because that's the that that's the vehicle through which the rider rides.

וזה מתחתיו, and that that the סוס is under him, כי התחתונים גורמים בלימודם להרכיב נפש התנא על סוסו, that the bottom ones, we're on the bottom, but we are cause with our learning that there is a vehicle for the נפש of the תנא על גופו, כמו שאמרו שפתותיו דובבות בקבר. Through our learning, so then the רוח הקודש comes and it's able there's this bridge, there's this attachment, and now that צדיק's Torah is in the world, it gives a place for the there's this the attachment is called נשיקין, רוחא ברוחא, that the ruach, the words of the Tanna and our ruach that we're speaking and gives a place for the Shechinah.

Aval, but this lamdan, that he's a תלמיד חכם שד יהודאי ולא יכל לו, the the the he he couldn't overtake him, that's what the words mean. But what we're saying is that לא יכל לו, he couldn't be סובל, in the פנימיות we're going to say actually that the תנא לא יכל לסבול נשיקתו, the Tanna couldn't be סובל that this attachment that these words of Torah in the בריאה now, they're coming back into the contemporary world because of the תלמיד חכם שד יהודאי, and therefore he doesn't allow this attachment to take place, כי נבלה טובה הימנו, because a נבלה in the marketplace, even a carcass is better than this person who's saying the words of Torah for the wrong reasons, even עתרות נשיקות שונא, that the

נשיקות of a שונא, kisses of a שונא are disgusting, והתנא בורח ממנו, and therefore the Tanna is running away, he doesn't want to have this attachment for that his Torah is being spoken out coming to the בריאה in a negative way. Again, I think I read it right, this is definitely the point that Rabbeinu is trying to make, but the the language gets a little from the from the Gemara, and then going into the פנימיות in terms of לפי תומו, and לא יכיל ליה like switches a little bit, but this is this is the idea like we explained.

ואם יקשה לך, היאך הוא אינו מעטר תורתו של תנא למדן מוטב? So now that this תלמיד חכם שד יהודאי is saying the Torah over, so why is it not bringing him into the straight and narrow? Why doesn't it revive him? Instead of him being like מגשים the Torah, why isn't it that the Torah changes him? אדרבא, שנתוסף לו גדלות ביותר, that should bring him forward. ואיך בא זה שמתורה הקדושה של תנא יוכל הלמדן להכשל? How could it be that there's room for this this person who yes, he was coming at it for the wrong reasons, I mean l'maaseh by the way, parenthetically, we see all the time that a person learns Torah and that wakens up the the neshamah inside of him and he comes

around. So in this context, we're saying that this person learning over here, though he was learning b'davka, specifically for the wrong reasons, it wasn't just that he needed he wanted b'etzem in his heart that the Torah woke him up, but how is there room that he could relate to the Torah? If I If I have a wrong idea, so I say I'm going to learn two plus two is four, lehavdil elef alfei havdalot, so I can't misinterpret that. Once I'm exposed to the truth, that should all the falsehood should fall away.

ותרץ על זה, זמנא חדא הוה מסרגין לתרי חיותא. There was one time when they saddled and strapped up two donkey, two mules, כי לפעמים התנא נופל לאיזה שגיאה דקה מן הדקה, so you had to really go through the Torah for this, but there's times that this that the Tanna, when he learned, it was a שגיאה דקה, he had to go almost to the to the left side, כדי שעל ידי זה ימשיך לעולם תרתי חיותא. חיותא is like a lashon of of of חיות. Because what was the language in the What was the language over there in the Gemara?

זמנא חדא הוה מסרגין לתרי חיותא, that there were two like mules. Okay, but over here we're saying that that the חיות it would came לשון חיות, כי יש שני מיני חיות, there's two ways that HaKadosh Baruch Hu delivers shefa to the world, חיות רוחני, אורך ימים בימינה, וחיות גשמי, בשמאלה עושר וכבוד. And we explained why why why the חיות over here the Tanna had to get it, access it from the left side, but that was a really really, as far as the Tanna himself was concerned, he wasn't really doing it for the wrong reasons, maybe shelo lishmah, ba lishmah, that that that on the left side, but then right away his real intentions were on the right side.

It was going back and forth. He didn't mean it for the wrong reasons, but because there was this small element בכוונה from HaKadosh Baruch Hu that the Tanna should relate to the Torah with the small the the small intention of shelo lishmah for a reason for a reason, so that the that the pipes should line up to be able to bring the parnasah to the world, which right now is in galut, and it's within the negative forces, that that within the goyim, where where they're the ones who are mekabel the shefa.

So to bring parnasah to the world, the Tanna also learned it in such a way. Again, very expanded in the Torah itself. והתנא מחמת דביקותו העצומה בחיות הרוחני, because the Tanna personally, his deveikut, his עצמיות is in חיות רוחני, so אינו מעטר עצמו, חס ושלום. So even though there was this small פגם in working into the way that it was learned, he doesn't stay there and it doesn't mislead him. Be'etzem in his עצמיות, his default is to be on the right side, so therefore it goes back and forth.

He's not he doesn't abandon himself מכל וכל מחיות הרוחני. מחמת שנפל לבחינת הלימוד שלא לשמה, כי Because he learn- oh, sorry, but מחמת שנפל לבחינת שלא לשמה, because he learned in the שלא לשמה בשביל חיות גשמי, nevertheless, he jumps right back and forth. He's not, he he the he has to be almost pushed out of his the the the totally lishmah because Hakadosh Baruch Hu arranges this that there should be a small element of lo lishmah in order that it should bring parnasa to the world, but then right back he goes to his default.

His עצמיות goes back to lishmah. קאי ביני תרי גשרי דדונג, and he's on two different bridges made of wax, ושבר מהאי להאי, and the the the these mules that he was riding on that the the Torah was there, is going from one to the other, one to the other. והכוונה in the פנימיות though, because this was the that the שד was going back and forth on two sides of the two sides of the bridge, that the דונג, we said, was wax, the the river דונג, the wax is what separated it, כמו אדם שעומד על גשר של שעוה ואינו יכול לעמוד.

A person stands on wax and he's not able to to to stand there. It's very smooth, it's very slippery, soft. קופץ על גשר השני, so he jumps to the other bridge, ומחמת שגם השני של שעוה קופץ על הראשון and goes back and forth, קופץ מהאי להאי. And this is the נמשל in the פנימיות the way that we're going to relate to it, that the תנא, עיקר לימודו תמיד לשמה. Really his עיקר לימוד was lishmah. ומחמת שצריך להמשיך חיות גשמי לעולם, because he needed to line up the the parnasa to the world, מפילים אותו ללימוד שלא לשמה.

He was pushed with this small שגיאה דקה to learn lo lishmah. אזי נוטלין הימנו לימוד בבחינת לשמה, and then it got taken away from him, the learning of totally לשמה, ושבר מלשמה לשלא לשמה, and back and forth. ומחמת קדושתו ופרישותו, because of his עצם קדושה, so he wasn't just going to stay on the lo lishmah side, שבר וקופץ משלא לשמה ללשמה back, כי זה בחינה אצלו כמו גשר של דונג, so this this is a בחינה of like this bridge made of wax שאינו יכול לעמוד עליו that he wasn't going to stay permanently on either side.

שבר לתוך לשמה, he jumps into the לשמה, ומלשמה מחמת הכרח לטובת העולם, but because the world needed this shefa that could only be accomplished by lining up the Torah in a shelo lishmah sense, שבר מהגשר הזה שהוא אצלו עכשיו כמו גשר של דונג, that that he was like pushed for the good of the world into the other side, ושבר מזה לזה ומזה לזה. ועל ידי, and through this that he had to fall into the lo lishmah side, יש בתורתו בחינת ופושעים יכשלו בם, and that's why that's why this תלמיד חכם שד יהודי through learning the Torah of the Tana was was able to access it, because the Tana was really the one who was jumping back and forth, but the way that this lamdan related

to the Torah of the Tana was only because this Torah was going back and forth that he was able to relate. In other words the the the the it was going back the the the chiyut was on both sides because the world was getting shefa from both sides. The talmid chacham was learning both lishmah and also shelo lishmah in these two bechinot, and because it was going back and forth, so that that it was in that vein, in that way, that this talmid chacham shed yehudi by jumping back and forth, back and forth, related to it.

And now continuing on, now we explained that there is this michshol in תורה שבעל פה that comes from this שגיאה דקה, the way that the Tana learned lo lishmah, this way that's considered small because it's right and left, two sides, and this is in order to get parnasah from the world, and the lamdanim, the talmid chacham shed yehudi is nichshal in this, and that's how he's able to relate to Torah in the wrong way, internalizing it, ultimately leading to his opposition against the tzadikim. We will explain now how the tzadik tachton is going to create a tikun for this Torah that is now almost like housed and misrepresented within talmid chacham shed yehudi.

התיקון לכל הנ״ל, ונקיט תרי כסי דחמרא בידיה, that the that this shed took these two cups in his hand of wine, כשני בחינות יין, בחינת תורה שבעל פה, בחינת יין מלכות רב. This is a bechinah of תורה שבעל פה, a bechinah in Esther, it says יין מלכות רב, the the sefirah of Malchut, which is the sefirah of תורה שבעל פה, like the Shechinah that we said before, all these are represented by one concept, and the second is בחינת בינה לבא, the sefirah of Binah, which is represented by the lev, which is שמחת הלב, like we said, יין ישמח לבב, so is גם הוא בחינת יין.

So we see that the ספירה of מלכות has a reference to יין, and the ספירה of of בינה is a reference to יין. ומוריק מהאי להאי, and the first stage over here is to pour from one to the other from the בחינה of בינה, which is שמחה, to the to relating to מלכות of תורה שבעל פה, שימשיך. What what happens over here, we said, that the צדיק תחתון hears these insults, this opposition, this ביזיון against him from the למדן, קו ירוק, and what happens is is that coming from the from the from the ספירה of בינה, it's as if this קו ירוק extends and relates to מלכות, it's not yet mature, but it initiates the process מהאי, from the first cup, the first כוס of

wine, which is יין המשמח, that's בינה, and the way to be ממשיך the קו ירוק is through בחינת וירק את חניכיו כנ״ל, through this חסד, through this אהבה, this מדה of אהבה is where the where the צדיק hears the insults and he does not oppose it. וזה חיבוק, and that's חיבוק, it's like the אהבה, it's like the חסד, the right hand is able to draw in, draw in towards the heart, towards the בינה. That's the first stage that draws something in towards בינה, וימינו תחבקני, it initiates that first step in the process, שיקבל באהבה את החרפה וישמח בייסורין, because when he's מקבל these insults באהבה, it's בחינת חיבוק, and he's מקבל בשמחה, which is לשון of בינה, and this to the second cup of wine,

which is the ספירה of מלכות, על ידי השכינה שהוא תורה שבעל פה בבחינת חיבוק, בבחינת חניכא חבצלת, ירק ירוקה ככפא דחבצלת. So the תורה שבעל פה, the the second idea, which is the sefirah of Malchus, that that's what's coming out of the תלמיד חכם שד יהודאי, these words of Torah Shebaal Peh that he expresses, but he expresses them back as insults, when the tzaddik hears them and he's mekabel them ba'ahavah, it goes into the other cup, the cup of יין המשמח, the cup of Binah, and that initiates the beginning of the process of releasing it from the תלמיד חכם שד יהודאי, שיהיה חיבוק בשלמות.

וזה, that we said that after the chibuk it comes into a בחינה of נישוק, ולא נטפו מיניה לארעא, none of it fell onto the ground. וההוא יומא, וההוא יומא, we'll see what that means, יעלו שמים ירדו תהומות הוה, that none of the wine fell onto the ground. On that day there was a רוח סערה גדולה, a tremendously stormy wind, but what does it mean? היינו שהשכינה יתבא בין תרין צדיקיא. So at this point, the tzaddik is learning it for the right reason, he's expressing the words of the צדיק עליון, and that provides a makom for the Shechinah.

צדיק עליון זה בחינת יעלו שמים, ירדו תהומות זה בחינת צדיק תחתון. So this expression that we say it was a stormy day, but we say יעלו שמים and ירדו תהומות, it's an expression of the צדיק עליון, the צדיק תחתון coming together, forming this attachment, זה בחינת נשיקין, בחינת נוטפות מור עובר, and that's where the Shechinah starts her way. So the first thing that we did is we related the two wines where the Malchus, which is the Torah Shebaal Peh, to the Binah. We took the wine out of the first cup, and we had that the Torah Shebaal Peh that was attached that was being misrepresented by the תלמיד חכם שד יהודאי and is being regurgitated in the form of insults towards the tzaddik is being

mekabel ba'ahavah goes into the other cup. At this point, we said that none of it spilled, but the פנימיות of the words, we said that that already is getting ready for the next stage, that when he relearns it, and he reorders it in the right way, understanding that these words of Torah, he understands the true source of them, he understands the true source of them through his chochmah, and he's able to form now an attachment, reformulating these words that were initially insults into actual Torah, רצון השם, the tzaddik's words, and now he does form that attachment, that provides a place for the for the Shechinah.

And this this this shleimut does not have any יניקה to the to the to the ground in this way, we're talking about the ארעא being the sitra achra, none of it falls on the floor once he's able to form that attachment. So then it like leaves the original תלמיד חכם שד יהודאי aside, he forms this attachment, and there's nothing left. Now that it's all it's all lined up with the emet and the truth and it's represented and related to properly, so there's nothing left that's going to spill on the floor towards the sitra achra.

ועל ידי זה, ועל ידי מה נעשה זה? בחינת נשיקין, בחינת נוטפות מור עובר על ידי החכמה. This comes through חכמה כנ״ל. וזה ששמעה, we explained, וזה ששמעה מלכותא וקטליה, what does it mean that the malchus heard and killed the שד? היינו שישכיל, that the tzaddik with his חכמה, וישמע את התורה שבעל פה הנקרא מלכות, פה, he understands these words of Torah shebaal peh coming out in the form of insults and reorders it, understands that even the negative is really just a a negative, distorted way because we're in galut, but it's really all there's only one source.

Everything is coming from HaKadosh Baruch Hu, it's just that the person was an improper keli, and it became distorted, it was a dirty the water in a dirty cup they made the water represent as dirty. וישכיל מצירופם היוצאים מתלמיד חכם שד יהודאי, and he understood from what came out of the שד יהודאי, ישמע וישכיל בשעה ששומע חירופין וגידופין היוצאים מפי תלמיד חכם שד יהודאי, he understood from what came out what it was a distortion of, and he reordered it, he put it back so that it was all lined up בישרות, ישמע תורה שבעל פה, על ידי זה קטליה, and through this the original שד יהודאי died.

That when all of a sudden what the שד יהודאי misrepresented was really now put back into its proper form and its format, then his position withered away. So he's going to stop coming against the tzaddik, and he's going to maybe do teshuvah himself. But this other position, the Shechinah in galut, evaporated, because now it is represented appropriately. כי עיקר חיות של קליפה והשד אינם אלא מניצוצי שכינה, because even the improper stuff is really just a distorted it's a sitra achra, but there's only one source, there's only one true source.

Anything else is just a distortion of that, there is no other koach, it's just the sitra achra. וכל זמן שאינה בשלמות ויש לה איזה חסרון, as long as there's no של is a chisaron, which again is really because something messed up in the keli, not because there's anything messed up in the mashpia. אזי יש להם חיות, so then in the short term it provides a chayut. רוח סערה we saw before, or in a different Torah, it provides a a limited chayut and a force, not at the source of life, but it provides a a limited type of a chayut to this to this other to the sitra achra.

וכשמעלין אותה לבחינת חכמה, but when we're able to realign it and attach it to its true source, ששם עיקר בניינה, that's really where everything starts to line up. וכשנבנית בשלמות, על ידי זה וקטלי שד יהודי, the other positions evaporate, like we've said before. It's not that I have a position and you have a position and I'm right and you are wrong, but when all of a sudden, you know, we're arguing what the the the the the silhouette is behind a sheet and then we pull away the sheet and you see what's right, your position evaporates.

So that unfortunately through through the way we explain, because of how it has to be in galut and to get parnasah, there was it was ambiguous. There was room in the words of Torah shebaal peh that the lamdan had a position, and because of that, the way that he related to Torah and the raw power of Torah, he came against the צדיק תחתון. But once the he came at him with his insults and the צדיק תחתון realized that this was the koach of תורה שבעל פה, and he was mekabel b'ahavah, and he realigned and reordered it and related to it in the context of emet, the falsehood and the false positions just fell away, and this was through a process represented by the zivug, by

the by accepting the insults b'ahavah, by a chibuk, by neshikin, and ultimately by a zivug a zivug shalem. Okay. וזה פירוש, and now that we relate to this that we we say that this is the peirush of תהלה לדוד: תהלה לשון עירבוב. תהלה is a lashon of confusion, כמו שכתוב: ובמלאכיו ישים תהלה, that even the malachim that lich'orah they are they are the the top-notch malachim, so them also, it's as if they could be not bishleimut, that there could be a certain confusion. דוד, זה תהלה לדוד, right?

So it says דוד, זה בחינת תורה שבעל פה, because David is a bechinah of מלכות, תורה שבעל פה is a bechinah of malchut. היינו כשהתורה שבעל פה נופלת ונתערבב ולצירופים אחרים, when the תורה שבעל פה is in a state of related to as confusion, because of what we said, because the תלמיד חכם שד יהודי relates to it in an improper way, and that's where the Shechinah is in galut, so the tikkun is ארוממך אלוקי המלך. That's תהלה לדוד, that the malchut the תורה שבעל פה is in תהלה, is in tohu, is in confusion, ארוממך אלוקי המלך, its romemut shelo is על ידי אלוקי.

That Elokai we're going to say is a bechina of sefirah of chesed. That's the initial stage, that's the חיבוק, that's the being מקבל באהבה, בחינת חסד אל כל היום, that's the the chesed is the יד ימין, ימינו תחבקני, and המלך, and that it gets it gets lifted up towards המלך, towards בינה, בחינת בינה ליבא, that a מלך is is מרומז to the bechina of לב: והלב בנפש כמלך במלחמה. It's a statement that he's bringing from, it looks like from Sefer Yetzirah, because the לב is the מלך of the איברים, so the the מלך is the is the the לב of the מלכות.

ואברכה שמך, היינו אחר כך מעלה את התורה שבעל פה לבחינת חכמה, so then it goes through the לב and up to חכמה כנ״ל, and that's where it effects a bechina of נשיקין, that that's where the עיקר בנין of the Shechinah is, that it starts off with confusion, and then it goes up through a through the heart, and through לב, and through מלך, and then it goes all the way up to חכמה, and then as it's generated back down, the חכמה aligns everything that comes after it, it it's מתעורר נצח והוד, and it puts all of the ספירות in order.

הנקרא ברוך, the sefirah of חכמה is related to it's called ברוך על שם ריבוי דברכאן, because there's a ריבוי of ברכות, כי החכמה היא מקור הברכה. There's a okay, brings he brings from a לשון of of a Zohar, but okay, חכמה we'll take it for for as it is for now, that חכמה is the מקור ברכה, and that's why there's a ריבוי ברכות, there's a ריבוי, there's expansion, that's ultimately rooted at its core in חכמה. And that's how everything is going to affect ultimately this זיווג, like we said, and therefore the פסוק תהלה, when there's an עירבוב, there's a mixture, there's a confusion, לדוד, of תורה שבעל פה, the תיקון is ארוממך, lift it up, אלוקי through חסד, המלך and then it's going to go

ultimately it's going to affect חיבוק through בינה, and after this ואברכה שמך through the ספירה of חכמה, and that will ultimately align up, affect a affect a full זיווג, so that the שכינה is no longer in גלות, and the תלמיד חכם שד יהודי falls away, which again the the ultimate effect of this is really going to be סוף ימים. So we see, just Rabbi Chaim Kramer points out that the primary objective of this Torah was to point out the importance of studying תורה לשמה, which will have an incredible effect on a person, we're able to give חיות to the צדיק, it literally changes the world, it gives מקום to the שכינה, and it binds us with the upper צדיק.

And when this level of Torah is impossible to reach, we're not holding there, many of us are not holding there, then a person should at least keep in mind, even if it's שלא לשמה, but it's בא לשמה, we, אני, אני בוכה שאני לא בוכה, right? I, I want, if I don't want, I at least want to want, even if there's some sort of an interim, an interim רצון, and by doing so he'll still be able ultimately to bind himself to the תנא, which will lead him to true תשובה, true repentance.

And even if he falls on the left side, he can still ultimately leap back and not not abandon himself. But for other people that appear to be learned and they appear to be coming at it and they know all the right words to say, but they use their Torah expertise to belittle others and to demean צדיקים, we have to understand where they're coming from. And no matter how impressive they might be, the only way to successfully guard oneself about, by being taken in by these people, is really, because you can't always tell who's who, is to daven to HaKadosh Baruch Hu that our eyes should be open and that we should be taking our lessons from the right place.

And and he goes on, we quoted this earlier, that initially this lesson was was spoken was taught together with with נחמו נחמו, but ultimately when the Torah was written over, the the references to נחמו נחמו were taken out, and he, okay, and and he discusses some more of the history behind this Torah. But okay, Be'ezrat Hashem Yitbarach, that Eliyahu HaNavi is going is going to come soon, and all of the מחלוקת and disagreement will go will will will evaporate, and we'll be able to relate to the שכינה in the right way, and that'll be the clear where all of the הרשעה כעשן תכלה.

But for now we are, Baruch Hashem, we we work on ourself, and and and we try to be me'orer ourselves to learn for the right reason and to to change ourself and and ultimately the world will will change, will be a better place and we'll create a makom for the Shechinah.