LM 19.1 — Tefillah l'Chavakuk, Part 1 of 6 · תורה י״ט

תורה י״ט, we are now going forward to the third section of the תורות that we've been learning together. The first 15 were חידושים נפלאים ונוראים על מאמרי רבה בר בר חנה. Then we had תורה 16, 17, and 18, which were the מאמרי משתי, which it seems at the last paragraph at the end of last week we said that there is going to be a couple more in the תנינא, in another section of ליקוטי מוהר״ן. And now we're going to explore the next four תורות, certain statements from the ספרא דצניעותא. The the ספרא דצניעותא is actually five different פרקים in the זוהר, a section that's in פרשת תרומה. Over here we're only discussing four. There was actually another statement from the ספרא דצניעותא that we explored in תורה ב'.

I'm going to This תורה I don't think is the easiest. I don't know if people are starting off joining us over here or heard some of the earlier תורות, so it's an interesting place to be jumping in, although wherever wherever we're at. So I'm going to be relying relatively heavily the primary the primary ליקוטי מוהר״ן that I rely on very heavily is the four-volume one from רבי עטיה, רבי אליהו עטיה, and also I have others, I'll use רב חיים קרמר's note. I'll try to mention where I'm getting anything from, but certainly relying heavily on them.

In the note over here, he mentions רבי עטיה mentions that a lot we're going to a lot of the concepts are abstract, we're not necessarily going to be familiar with them, but we're going to try to explore them to the extent that we can get something out of it and ground it in עבודה, some of these very lofty concepts. He mentions רבי שמעון בר יוחאי, when he was compiling different sections of the זוהר, he says that there's certain parts like the same way that we have the משנה, תורה שבעל פה, and then we have the גמרא flesh it out.

So רבי שמעון בר יוחאי also explained certain ענינים in the ספרא דצניעותא, which interestingly the name, by the way, comes from a פסוק in משלי פרק י״א פסוק ב', says, ואת צנועים חכמה, with modest is the wisdom, not to be מגלה חכמה other than to those who are צנוע במעשיו. So it's incredibly obscure, that's what we're going to be talking about, and the ספרא דצניעותא in general, and he points out over here that the three אדרות, as אדרא רבא, אדרא זוטא, and the אדרא דבי משכנא, these are like the גמרא on the ספרא דצניעותא. So again, these are five פרקים, they're כנגד חמשה חומשי תורה. He brings over here also כנגד the חמישה פרצופי of אצילות.

We've mentioned the idea of ספירות and פרצופים as part of our other discussion, we're not going to talk about right this second, but suffice it to say that the that the פרקים of ספרא דצניעותא, a certain section of the זוהר, is the secrets the secrets of the secrets, even within the זוהר, which is already נסתר, but even certain portions of the זוהר are like the the the משנה to the גמרא, the נגלה to the נסתר, the ספרא דצניעותא is very much is very much like that. Now, רב חיים קרמר points out that this תורה was given in שבועות 5564 of the Hebrew date, or Wednesday, May 16th, 1804. Okay?

So that places that places the time, and he frames out some of the themes, things that are very critical, very fundamental, again not the way we're going to be starting to jump in, some of the תורות that are longer the the concepts that get fleshed out in the תורות really are inherent all the way in the beginning and the first statements of each תורה. Some of the תורות that are longer sometimes take a little bit longer to develop as you lay out all of the points and then begin tying them together.

The way that רב חיים קרמר lays it out, the concepts that we're going to be discussing are hearing תורה directly from the צדיק, so we discussed that part of what we're going to talk about over here really relates to things that we said in תורה ד' and others about seeing the face of a צדיק and giving the צדיק צדקה, and so forth, hearing תורה directly from the צדיק. We're going to be talking about לשון הקודש, which we spoke about a little bit actually in last תורה, the אלף בית being the building blocks of the world,

although we'll talk about לשון הקודש even in a broader context of just the לשון הקודש, Hebrew, itself, but לשון הקודש, talk also about תיקון הברית, and the relationship between תיקון הברית and תיקון and rectifying of one's speech, and well as well as חכמה and the eating and יראת שמים. We're also going to touch on the creation of אדם and חוה as well as the חטא of the עץ הדעת, and יוסף's stay in מצרים. Even though the יום טוב of שבועות is not mentioned explicitly, there's going to be concepts that are intertwined in what we're talking about, so it's going to be going to be an incredible תורה as we start to explore it together. He starts off, איתא בספרא דצניעותא, פירקא קד... sorry, תורה י״ט, תפלה לחבקוק. חבקוק הנביא על שגיונות.

So, so the פסוק that we start off with is this פסוק in חבקוק, and it here points out that this was a תפילה that חבקוק הנביא was דאווענינג when it was נתגלה to him this idea נבואה of the אריכות אפים, the we'll translate it for now as patience, but it's deeper than that, but that the the the אריכות אפים that הקדוש ברוך הוא has for רשעים, that he gives them the the the time, the space that that if they would do תשובה, so then they would have מחילה, and their זדונות, their intentional עבירות, will be converted for these purposes into שגגות, okay, based on a רש״י על פי תרגא on the תרגום and מצודות.

איתא בספרא דצניעותא, so we're going to bring one of the מאמרים from ספרא דצניעותא, פירקא קדמאה, in the first פרק, עד לא הוי משקלא, until there was a משקלא, as long as there was no scale, לא הוי משגיחין אפין באפין. We're going to mention very briefly an idea and we're really just going to save it for later to explore, because the תורה is going to really jump in not going directly on this and we'll come back to it later. But at least just to explain in very, very broad terms, הקדוש ברוך הוא created the world, and the the idea is that we're supposed to relate to הקדוש ברוך הוא, and therefore there's there's a infinite gap between the infinity, so to speak, between אין סופיות and between where we are.

So there's a whole system of השתלשלות of the the the ספירות and פרצופים, things that we that we've touched on before, where הקדוש ברוך הוא created entire systems and עולמות all the way from the initial יש מאין and the initial the the the initial צמצום and and creation of of of something that would be the initial seeds of a בריאה, and developing and developing and becoming more and more גס in certain ways that A relates to B to C to D to E until we get to us, so that we have a we have a bridge, we have a way that we are able to relate to things beyond us and and have a relationship with הקדוש ברוך הוא.

In terms of how הקדוש ברוך הוא created the world, so we we talk in terms of ספירות, that הקדוש ברוך הוא relates as to the ספירות. These are like the the building blocks. I think Rav Avinoam Frankel I heard mention the relationship between ספירות and פרצופים as data to to information, right? In other words, the something along those lines, there's the building blocks, there's the ספירות, and פרצופים are like a relationship. So if you if if you see a if you know if you have an eye and a nose and a forehead, every single one of these stands on its own, but when you have a face, so then each one of the parts as relates to as relates to the entire structure, so then it has its place there.

Now when we usually usually, but if one has ever seen one of these charts of the ספירות, one will see that there's כתר, חכמה, בינה or חכמה, בינה and דעת, and then חסד, גבורה, תפארת, נצח, הוד, יסוד, and it'll be in in sort of a shape where lines up so that there's ספירות that line up on the right, חסד, נצח, and הוד, and then there are the ספירות that are going to be on the left, and then there's ספירות in the middle which are going to be דעת and or תפארת, יסוד, and מלכות and go down the line, and sometimes it's like a chart.

And this this expresses the relationship between the ספירות so that we usually think about חסד is being as being represented on the right, and גבורה on the left, and then you have the ממוצע and you have the line in the middle. That relationship who he's referring to over here as being the the משקלא, the scale. It's like there's something in the middle and then there's then then there's so like think about like a a pan scale, there's something in the middle and then there's something in the right, and something on the left. The the way that So therefore that gives us a היכי תמצי, it gives us a way of עבודה, it gives us a way of תיקון.

As הקדוש ברוך הוא created the world, the ספירות were not initially rolled out, so to speak. Again, very, very high level, to whatever level I don't even know that I'm ראוי to speak about it, these ספירות were not rolled out in this shape or form. Again we think in shapes just so that we have something to talk about. Obviously, everything is just totally בתורת משל. It wasn't rolled out in this relationship, it was rolled out initially in חד סמכא.

So it was more of a There's a difference between the the first three ספירות, כתר, חכמה, בינה, and then the next ones, but essentially, all those ספירות of חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות were not rolled out in this relationship in order to have a relatable תיקון and עבודה, but rather they started off in a linear fashion, and then there was a a stage called the שבירת הכלים, and then when they built back up, they built back up in this relationship in order to give us, in order there is עבודה.

If that if that doesn't make any sense to us now, that's okay, but the point is is that once it was in this form, this shape, this relationship where there was an עבודה, it'll it allowed It allowed the function of ייחודים and זיווגים, and in order for there to be some sort of productive עבודה and to effect some sort of תיקון. We're going to come back to all of that. So for now we're it suffice it to say that until there was this משקל, until there was until this was there was this relationship and how we're able to relate to these spiritual ideas the way that הקדוש ברוך הוא relates to us, and effect our עבודה and effect this form of תיקון, לא הוו משגיחין אפין באפין, there wasn't a relationship of face-to-face.

Again, Kabbalistic term, the the the description the the translation of face-to-face doesn't mean anything other than to say that when two things are facing each other that gives a היכי תמצי for a for a for a ייחוד, for these two ideas to get together. There's a משפיע, מקבל, they can form a שלימות, and then there can and then they can have a productive relationship. The idea of having this this עבודה and being able to effect these ייחודים only happened after that stage of where the ספירות had this relationship and not before. Now let's take a step back, jump into the תורה מהתחלה and see where we see where we go with it. We're going to do our best.

It says פרק א', paragraph א' in ליקוטי in ליקוטי מוהר״ן, we're now going to explain, why is it that there's a a reason to travel to a צדיק? I can I can stay at home, especially with travel being difficult, people might miss מנינים, there might be an element of of ביטול תורה. Certainly there's a צד to say should I sacrifice תורה and growth in order to go to the צדיק? I could stay here, I have I have my ספר, we have our שיעורים. What benefit is there of going to the צדיק? כי קשה להעולם, people have a question, על מה צריכין לנסוע להצדיק לשמוע מפיו?

Why should I travel all the way to the צדיק, giving up seemingly all of the spiritual growth, all of the עבודה that I can have, very tough trip, to go hear directly from a צדיק? הלא אי אפשר לעיין בספרים דברי מוסר, I can right now we're learning ספרים. אך באמת הוא תועלת גדול, there's actually an incredible תועלת of going to the צדיק, כי יש חילוק גדול בין השומע מפי הצדיק האמת בעצמו ובין השומע מפי אחר האומר בשמו, וכל שכן כששומע מפי ששמע מפי השומע, כי יורד בכל פעם מדרגה לדרגה. Now, so literally he says that there's a difference between one who hears directly from the צדיק, directly from the source. The צדיק is is is a living תורה.

With his level of ביטול, the צדיק embodies the the personality is literally that that he incorporates רצון השם, so that the צדיק is at the highest level. This is the the the medium through which we are able to connect. This is a godly person. When somebody is able to go to the צדיק, and we're going to explore that more in a second, that has one impact on a person. When somebody when when when a second person visits the צדיק and he's מקבל from the צדיק, and then that person, who himself is not on that level,

but that person goes and gives it over to a third, when the third person receives it, there's something missing in the transmission, there's something missing in the translation, in the giving over the ideas, giving over the growth, giving over the עבודה, and whatever can be accomplished by receiving from a צדיק. There's a big difference between having that direct relationship with the צדיק and then even the second one. Certainly, certainly, and this, you know, this I think any of us can relate to, there's a difference between experiencing something oneself, and even if you can give it

over incredibly vivid terms and incredibly accurate description, if I experience something and then I get you excited about it, I tell it over, but I convey my experience to you, there's a very, very big difference between the person who experienced it himself and the one who heard it over. So now, you could think that the, I mean, the צדיק is is the ultimate, you know, experiencing הקדוש ברוך הוא, but the צדיק to the extent that this is our this is our medium with which to connect with within, you know, the the human realm to somebody who is the the embodiment of of a living ספר תורה, תלמיד חכם, a צדיק, גדול הדור, when when we encounter the צדיק, that's one experience.

When another person receives from the צדיק and gives it over, that is not the same experience. And when then that person gives it over, so it it goes down it goes down in levels. And therefore, to the extent that there's what to be gained from encountering the צדיק, aside from just what he has to give over and the תורה that he has to give over, this experience is not replicated by by encountering the צדיק's תלמידים or those who who receive from the צדיק. It's much better than anything down the line, and we'll see even there's an element of that that's better from from reading the ספרים, which the ספרים that we're that we're that we're learning that we're learning right now.

So there's there's definitely a benefit that is not replicatable, not just in terms of the ideas and the חידושים of the צדיק, by visiting the צדיק, We don't yet know what that is. So again, מפי שמיעה כי יורד בכל פעם מדרגא לדרגא רחוק מפי הצדיק, וכן בין השומע מפי הצדיק למעיין בספר, and even one who's reading the ideas, the מוסר that the צדיק says, הוא חילוק גדול ביותר, it's even further removed. It's it's really translating from what the experience of it is and what the ideas are.

Now I guess what one could say is that when we when when we are learning the ideas of a צדיק, what we're doing is we're trying through to put our mind to connect with these ideas such that we're go- it's going to touch us and we're going to have an experience. But in terms of reading the words of somebody else, the ideas, that's lacking this idea of that's lacking this idea of transmitting the experience. Now, some of these ideas are going to are are it says it says over here in another תורה, in תנינא, תורה ס״ו. So בעזרת השם we'll get there. But we did discuss in תורה ד׳, I'm just going to pull out the the קיצור ליקוטי מוהר״ן for a second just so that we can remind ourselves.

We talked about the idea of saying וידוי in front of the צדיק and having one's path clarified, being able to attach oneself to one's to one's own עבודה through connecting with the צדיק, and we explained three different ideas in connecting with the צדיק. We talked about just seeing the צדיק, which right now we're actually going to focus on that, as well as giving צדקה, and then and then the different ideas that a person would be able to rectify themselves through, one, seeing a צדיק, and number two, giving a צדיק צדקה, as well as saying וידוי in front of a צדיק, where the the צדיק, תלמיד חכם would be able to direct him on the right path for him and clarify what he has to work on, what his areas of תיקון are.

So that's definitely a תורה worth going back to for some of these ideas. But in any event, פרק ב׳, some of the benefits of of being by a צדיק and also of looking at the צדיק, כי צריך לזכך את הפנים שיוכל כל אחד לראות את פניו. Now there's a little bit of a of a difference in the גירסא here. The way that the our text says, we're going to be talking that about any individual, like we're all trying to purify ourselves to the extent possible, any individual purifying his פנים so that his own face, as it were, shines like a mirror. Other manuscripts focus more on the idea that only the צדיק is the one who has this shining face, as it were.

I know it sounds a little bit out there, but we'll we'll try to ground it. And that the the only way to to encounter this idea is when one comes face to face with the צדיק. But איך שיהיה, this is the idea, that when one purifies himself to to this degree, so then their face their face shines out. In other words, what what's what's a what's a face? A face is a, and again, this is a little bit my take, a face is a personality.

There's a facial expression, if there's whether it's whether it's dealing with other people in the context of חינוך, in the context of a business relationship, of an of an interview, there's an entire studies of thought in terms of body language and in terms of facial expressions to tell whether a person's telling the truth or lying, what they think about. When a person is כל כולו רצון השם, כל כולו תורה, so then what what is it that their face represents? Their face, and again, this is my understanding, their face essentially represents אמת, תועלת.

If if if I am if if I am going to somebody else, and again, and we we are not going to talk about it at least right now, I don't know later in the תורה, about saying וידוי in front of the תלמיד חכם, when I'm going to connect to another personality, somebody who's going to take an interest in me, somebody who's going to empathize with me, and their personality, their look is כל כולו תורה, כל כולו אמת, כל כולו רצון השם, and they are going to relate to me on a personal level, so then I

am literally going to this again unique, you were talking about יחידים שבדור, I am going to be able to reflect back on myself to to understand the the תכלית, the תועלת of what a human being can be, of what a מענטש can be, of what an אדם can be. And even without any specific מוסר, when I This is really the the the the מעלה, you know, not any specific acts. When we talk about, let's say, גדולים, גדולים biographies as as, you know, basically מוסר ספרים, it's not a lot of the acts are are are סימן and not סיבה.

It's it's not a matter of any When when we talk about a lot of the stories or things that these these individuals, some of them, you know, achieving they're basically מלאכים on earth, but so some of the things that these people did, the ביטלות, the way that they were מבטל themselves to the ציבור, they just put themselves out, you can't replicate that because you're not holding there. For you, it would be a charade. These are just סימנים. They're statements of where they were holding.

I think an example that I've used before, I didn't read it inside, but somebody told over that a particular גדול, the the when when he would he was so conscious of certain things, when he would boil an egg, so then he would end up using the water for his coffee. Okay, to us, that doesn't even sound like a regular הנהגה. This, it didn't occur to him, he wasn't going to waste the water, you know, from his background, where he was from, there was there was a value for resources, there was no reason not to use it, it didn't occur to him to be wasteful.

Whatever it represented on his level, which is totally beyond us, if I say I'm going to be a גדול, so what am I going to do, I'm going to start using the water from the hard-boiled egg for my coffee, that makes no sense. That's not going to get me anywhere. It's just going to be too divorced from my personality for any real growth. And if anything, I'm just going to be fooling myself and others, and at worst, it's just going to be it's just going to be totally silly. But when you when you have a person that that that you have all these statements and it builds up into a person that doesn't live for himself. He doesn't even identify with his own personality.

He identifies with רצון השם, and then he's able to empathize with me. Somebody recently told me that they were having a conversation with with an incredible an incredible אדם גדול עד מאוד, and they they had a previous a previous engagement with the person, but it was years later, and they called because they were going through a particular time, you know, with whatever it was, שלום בית, children. They called the person, and they started to describe what they were going through.

This אדם גדול, who at his time was maybe in his 70s, started to speak back, related a similar experience that he had early on in his marriage, and started crying on the phone out of empathy for the person that he was speaking to, making him feel that it was an entirely entirely human experience, that it was an entirely human experience, and that that, you know, it was a a safety zone, that the that the גדול knew what he was going through, and the entire load of the person just was, you know, it was there was no it wasn't self-conscious, it wasn't anything.

When a person encounters a גדול, when a person encounters a person whose face, his personality, the encounter is totally is totally כל כולו רצון השם, צריך לזכך את הפנים שיוכל כל אחד לראות את פניו. A person should purify his own face, or again depending on the גירסא, the צדיק does this, that anybody would be able to see his face בפנים שלו, that a person can it's it's reflecting, it's a mirror. I see this תועלת, I see this living statement of תכלית, כמו במראה, as if I'm looking in a mirror. I see the צדיק and I see the רוחניות, I see my רצון shining back at me, what I have to work on.

I'm able to see his potential is different than my potential, but I'm able to see a statement of pure potential and relate it to my own to my own self without, you know, all of my all of a sudden all my other ideas, excuses, etc. melt away, עד שבלא תוכחה ובלא מוסר יתחרט חבירו, it could be that is a גירסא, not גירסא, again depending whether we're talking about one person looking at a צדיק, one person looking at another, תכף על מעשיו, רק ממה שיביט בפנים שלו, only that he's looking at this face of the צדיק,

the one who's purified his face to such a degree, כי על ידי שיביט בפנים שלו, through looking at the צדיק's face, יראה את עצמו כמו במראה, it's as if he's he he he's looking at at the pure statement of נשמה and he reflects it back on himself, איך פניו משוקע בחשך, and he realizes, he came to understand, you know, what what's holding me back, he's able to really identify the אור versus the חשך, and and and relate that to himself in a meaningful way. He is going to understand what what it is that got in the way, what the the foolishness of of his own deeds and things that he has to work on. Now, פסקא ג.

So, we're now going to speak about the צדיק where the the the the concept of seeing oneself in the face of a צדיק is not going to be mentioned again until much later on in the תורה, רב חיים קרמר points out, but actually we're going to shift now into explaining how the צדיק goes about attaining this shining countenance, how the צדיק, the person goes about attaining this idea of the זיכוך in his in his face, in his פנים, and then we're going to eventually return to the topic and the necessity, the value of hearing תורה directly from a צדיק. So, פסקא ג. So, where is it that a צדיק is able to attain this purity, this face? This is going to be in לשון הקדש.

Now, or or it's going to relate to לשון הקדש. רב חיים קרנר קרמר in the note points out, again, the the idea of לשון הקדש, we're we're going to speak more, but the the he brings from some of the מפרשים that it's not not only לשון הקדש, it's the idea of purity of speech. So, for some, that might express itself in using his own words in his own language, but working on on the the purity of his speech, no לשון הרע, not expressing oneself in anger, talking התבודדות, talking directly to הקדוש ברוך הוא, words that are associated with תורה and מצות and connection to הקדוש ברוך הוא. Well, certainly the purest the purest expression of that is going to be is going to be לשון הקדש. You know what?

I'm going to mention one idea, but not to go too off-topic, but only because I think that it helps. It's a שיעור that I heard from רב אהרן לופיאנסקי, recorded, and he was talking about something else. He was talking about a מחלוקת between the רמב״ם and the רמב״ן about I think it's a רמב״ן in כי תשא, but talks about לשון הקודש. But why is לשון הקודש called called לשון הקודש? And one of the opinions is, I think this is the רמב״ם, that there are no inappropriate לשונות in in לשון הקודש. The way that we even sometimes you'll see a לשון of דבר אחר, right? There's no לשונות for משגל, there's no לשונות for for things that would seem to be certain types of of טומאה in the within the language itself.

So asked רב אהרן לופיאנסקי, and this is this jumps out at any of us, that the truth is that words attain meaning through usage. If you think about words that are that that we relate to as inappropriate words in our own language, a lot of the words don't בעצם mean anything. They're it's a certain word designation. Sometimes those words were even innovated as a nice way of referring to something, and then over time, since that word become associated with the negative concept, then the word took on a negative meaning. So what does it mean that, well, the language is inherently In other words, you're saying לשון הקודש is something inherently קדוש about the language because there's no words that relate to certain types of ideas.

So give it time, and then those words will be associated with, you know, with with other ideas. And he explained, and this is this is going to be helpful, I think, as we as we continue on, that language language creates a it's fit for, and it also creates a structure in how you think about certain things, but it's fit it's fit for some things. So the example that I believe he gave is, maybe it was in the '70s, I could really look it up, there was a time that that America was going to move over to the metric system.

So if this is the way that I remember it, if I'm misquoting, then I apologize, but the idea is true, even if the story is a little bit off, that that America was going to switch The U.S. was going to switch over to the metric system. So instead of things being, you know, inches and then there's it's 12 inches to a foot, and then, you know, it's it's we're going to switch over to things being in decimal. There was going to be centimeters, you know, meters, and and things would be in a system of 10, it would relate to the rest of the world, and things being in a system of of decimals in tens would be much easier. But what was the problem?

The problem was that all of the, you know, anything from telephone poles to the machinery, anything that already had a system where it was measured in the old way of doing things or the nature of how big a screw, it's a 1-inch screw, a 2-inch screw, a 1.5-inch screw, if you would convert that into the decimal system, then it wouldn't be clean anymore. It would be, you know, 1 and .68 centimeters, it it would just become incredibly confusing. So what we're saying is that in order to have a system that works, the language, the the the measurements have to relate to what it is that you're talking about. לשון הקודש is a language that's fit for קדושה. If you were going to talk about things that were טומאה, the language itself doesn't fit.

לשון הקודש is inherently a language that lines up with with תורה, with הקדוש ברוך הוא, with אמת, with with דברי קדושה. And therefore it's true, you could retrofit it, you could take words from לשון הקודש and apply them to a concept in order to have a point of reference for something that's not inherently קדוש, but the language of לשון הקודש is not fit for something that's not קדושה. Now, the the I'm going to leave it at there for now. I want to jump back into the תורה and then I want to flesh this idea out a little bit more. So he says, paragraph ג, כי גודל כי גודל יקר הערך, the value של לשון הקודש שבו נברא העולם, that the that לשון הקודש was created that the world was created with לשון הקודש.

We saw We saw in תורה י״ח, paragraph 5, if I can just swing there for a second, we talked about a I think it was we said from ספר יצירה, שלש אבנים בונות ששה בתים. We talked about אבנים, we talked about the stones, the building blocks, and we said that those were the letters of the letters, and we spoken many earlier תורות about the letters and the נקודות really representing really representing different ideas in the בריאה and being the makeup of what we have around us. So this the value of לשון הקודש שבו נברא העולם, is is that the world was created with לשון הקודש, כמאמר חכמים זכרונם לברכה, לזאת יקרא אשה כי מאיש לקחה זאת. This is brought it's a מדרש that's already brought by רש״י.

going back to פרשת בראשית, that this is why אשה was called, why is a woman, why is an אשה called an אשה, because she was taken from an איש, לשון נופל על לשון, which loosely means that it's a play on words, although we'll see the פנימיות of this this statement of לשון נופל על לשון, מכאן שנברא העולם בלשון הקודש. That in other languages an אשה is not is not necessarily called such a similar word to an איש and an אשה, right, to the extent that we say איש and אשה is both with without an איש

has a י and an אשה has a has a ה, and then so if you put the י and the ה together, so then you have איש and an אשה, you have שלום בית, if you take out the י and the ה, there's אש. Okay, but you have the איש and the אשה are especially, you know, with הקדוש ברוך הוא in it, but the the language is so similar because they're בעצם they're בעצם the same. אדם אדם was giving names to different things in the בריאה, אדם gave the name אשה to an איש. Why? Why?

Because this in לשון הקודש, an אשה was called an אשה was called such a similar word because a woman is בעצם similar to a man, or at least you know in the fact that they're both you know two sides of the same coin, that together they create the the שלמות. We know that אדם was created as one and then split up, and the גמרא talks about it in different ways, split up into a man and a woman to show that really בעצם together they're a שלמות, and then you know and then they were split up that that each one has has their role in life. But the the fact that אדם, that in לשון הקודש איש and אשה are so similar is because בעצם they were coming from one בריאה.

And that shows that since we, like we discussed in the last תורה last week I think, that the idea that these the letters and the words are the building blocks of the world, so this is indicative of the idea that the building that that the that the world was created in לשון הקודש, and that aligns up that איש and אשה are really בעצם the same thing, that reflects itself that reflects itself in the language. So that this language, this לשון הקודש, these letters and words that are really בעצם the building blocks of creation, that the

כ״ב אותיות, that הסתכל באורייתא וברא עלמא, these words that are the that that are the אלף בית of the תורה itself, this really ties in much deeper if you take a step back and you're מתבונן, except we're going to move on now, the idea that the that the תורה really בעצם represents that the תורה is אמת, and that the world really בעצם is there as an expression of אמת. Everything else, okay, so in the short term we have the כוחות הטומאה and the כוחות הרע because we have challenges and we have to beat those challenges

so that we can have שכר, but the truth is is that everything else is really just a distortion, it's a retrofit, it's a distortion from the concepts in the reality that הקדוש ברוך הוא put into the world that now makes it seem like there's a facade, that there's an alternate reality, an alternate system of values. The truth is is that חותמו של הקדוש ברוך הוא אמת, the תורה the תורה is is אמת, that the the the only the the words לשון הקודש בעצם is designed, that's why it's לשון הקודש.

There's no real room for anything else other than to distort it and to sort of like retrofit it, which again, הקדוש ברוך הוא had His reasons why there's רע in the world, and there's כוחות הטומאה, and there's the יצר הרע, and there's a שטן, and the נחש, and the חטא הראשון, and all of this, so it gives us a מקום for עבודה to get closer to הקדוש ברוך הוא. But this is in line with what we're saying: וזה בחינת חוה. Now, if this is an איש and an אשה, where does חוה come from? What are we giving her What are we giving her other other names for? בחינת ולילה ללילה יחוה. It's a פסוק in תהלים: יום ליום יביע אומר ולילה ללילה יחוה דעת.

The word יחוה that is is a רמז to the idea the idea of יחוה, to relate, is דיבור, which means so what we're getting just from that פסוק in תהלים is that the לשון of יחוה, which is the same לשון of חוה, relates also to לשון הקודש. So what we have over here is the idea of אשה compared to an איש, that's that's showing the idea of of that the world was created with לשון הקודש, the building blocks of the world. This idea of חוה, יחוה is also relating to the idea of דיבור, which we see from the usage of the word in this פסוק in תהלים. And therefore, היינו בחינת הדיבור של לשון הקודש שבו נברא העולם.

So that the name חוה and the name אשה are really coming from one ענין, which is showing us that לשון הקודש is the language, the building blocks that the world was created from. וזה, this idea that the name אשה and חוה are expressions and relating to לשון הקודש, בחינת לזאת יקרא אשה. זאת is היינו הדיבור, כמו וזאת אשר דבר להם, so we see that the word זאת relates to דיבור. And so אדם was giving a reason: why is he calling why is he calling this woman אשה? Because זאת, because of זאת is a בחינה of דיבור.

ולזאת יקרא אשה, because of זאת, because of לשון הקודש, I'm giving the name אשה to express that אשה and איש and אשה coming from the same thing, to show through the expression of of לשון הקודש, this was the world that the, that the language, the building blocks that the world was created from. ועל ידי לשון הקודש, so through a person using, through the idea of לשון הקודש, again, you know, like what's a language if nobody speaks it? In other words, the the the language, literally, besides besides for a language being representative of what it's talking about, the language also shapes our our our thoughts, right? A language is fit for something. I think they say, I don't know if it's true, that Eskimos have like, you know, seven words for snow or ice, right?

We have גילה, רינה, דיצה, וחדוה. לשון הקודש has, you know, multiple words for the idea of of שמחה. Whatever subtleties are in a particular culture are also are expressed in the language, and then because of the way that you, when when you learn to speak, and then you take on an understanding and a sensitivity for the subtlety to the language, that's also actually going to provide you for for different ways of thinking about something. So really, the idea of לשון הקודש, learning לשון הקודש, again, one of the מפרשים talks about using language in general for קדושה, and that would also be subsumed within this idea of לשון הקודש, but it's not what we're focusing on right this second. ועל ידי לשון הקודש, through this, רוממנו מכל הלשונות, right?

We have in our תפילה, אתה בחרתנו מכל העמים, אהבת אותנו ורצית בנו, ורוממתנו מכל הלשונות. ורוממתנו מכל הלשונות is not just, I mean it seems sort of like, you know, arbitrary. This is this is הקדוש ברוך הוא chose us and he and he raised us up from the other languages? That that's that's what we have to focus on? It's a more, what, it's a nicer language, it's a cleaner language? But now we're saying that the לשון is both a סימן and almost a סיבה itself. It's the it's the indicative of and almost a goes into the cause itself of a culture of how a person, you know, how people relate to each other, to the world. You know, even different languages have different sounds.

Some languages are, you know, more romantic sounding, some are gruffer sounding. Literally, it almost like forms a person's mentality, maybe. So he says, רוממנו מכל הלשונות, שכל הלשונות העמים נופלים על ידי לשון הקודש. That the other languages, we said before לשון נופל על לשון, we related to that as saying it's a figure of speech that one language falls, it, you know, it matches up to the other one. Over here we're saying that the other לשונות, the other languages slash cultures, fall to לשון הקודש. Now, given the way that we've been talking about this, this sits very well. It makes it makes sense. Why?

Because when you have truth, and you have the building block of what, you know, the true language that matches it matches up to the architecture of the world and רצון השם, so everything else is really a facade. It's representative of other cultures and other ideas which are really just distortions of truth. Again, there's a reason that הקדוש ברוך הוא created the other languages and other cultures and גלות and things that we have to go through in order to achieve our תכלית and תועלת. However, at its core, when things, similarly we said when a person meets up with the צדיק, when somebody reaches encounters pure truth, everything else falls away. So the לשון הקודש is much more much more raised up.

It's on another level, it's another tier, it's much more attached to the to the to the core, the root of creation, than any of the other languages or cultures. היינו שהרע שיש להלשון של אומה אחיזה בו, that the other רע, the other the the other negative character traits and and and elements of the culture of other peoples, all of those נתבטל ונופל על ידי לשון הקודש, ואין לו שליטה על ישראל. And therefore, כלל ישראל, if we're, you know, plugged in, doing what we're supposed to be doing, there's no אחיזה, there's no attachment point of anything else.

If you know, an example that I've used many times before, but I continue to use again, because it makes sense to me, if me and you can have a discussion about the right approach to a problem, but once you arrive at the idea that you truly understand, you know, two plus two is four, so then now if somebody else comes and they start having an argument, "Well, two plus two is five," it's not that we have an argument and you win. The other the other position falls away. If you understand the building blocks of truth and of the world, so then somebody says, "Oh no, that's not important. Beauty, abstract art, that's really an expression of beauty." תורה isn't an expression of beauty.

Somebody somebody throwing paint at a wall and coming up in some in some sort of a weird picture, that's, you know, that's an expression of beauty because you have to train yourself to look at this? You know, I guess you can twist yourself into a pretzel and see some sort of a a beauty in something else, but like why would I want to? All of that is fake. I'm I'm just sort of like coming up with a different framework for anything. If it's not tied into אמת, it's irrelevant. And therefore, once we're plugged into truth, אין לו שליטה על ישראל, וזה ב... בחינת לשון נופל על לשון, that the רע of the other אומות falls to לשון הקודש, falls to כלל ישראל.

והרע הכולל, so now, okay, so now taking a step back, there's there's a certain רע, a certain negative character trait, a certain negative culture to all these different things, and there's 70 nations, and and לשון הקודש is is really the truth. It's a different it's not just another it's not just another language. We're not חס ושלום the 71st nation. We are raised, we're in a different tier, we're just totally at the top of the pyramid, and everything else is some element, some distortion of of of language, of culture, of truth, and we're and we're different.

Is there anything that are each one of these things just, you know, hand-to-hand combat all all over the place, or is there some thread that ties together that's, you know, incorporated within, inclusive of all expression an expression of all of the negative distortions through everything? והרע הכולל, the universal, the comprehensive רע, right? Even if we think about it, if I was going to ask you, you know, what what drive, desire encompasses the idea, you have a desire for this, X, and you have a desire for Y, what expresses a universal desire, you know, an intellectual way, there's there's עבודה זרה, you know, where your thoughts are just off. כעס is where you're just out of control because something didn't meet your expectations.

What desire, I know the right thing, what desire is it that when I engage in that desire, it's so burning within me that even for a few moments of pleasure everything goes out goes out the window, every other every other priority in life is all of a sudden takes a back seat to just feeding a burning desire? והרע הכולל שכל הרע של שבעים לשון כלול בו, again, it's universal, it's comprehensive, דהיינו תבערת המדורה, this לשון is coming from a quote from the זוהר, but it's this burning, it's this burning bonfire של תאוות ניאוף, it's the the sexual urge that and that is that becomes the רע הכולל. Now, the I'm going to read from Reb Chaim Kramer's note over here, he says לשון הקודש subdues immorality.

Now, really the only thing that could really if a person really, really had truth, right, that's the only thing plugged in so so that let's let's use a little bit of a of a of a משל, see if you know, see if it helps us think about it, and if it's not, then don't worry about it. You know, let's assume that a person had a tremendous תאווה for a particular woman, I think I've used that משל before, a תאווה for a particular woman, and you know, he's literally his business is suffering, his relationships are suffering,

he has a תאווה for this particular and he's willing to put everything on hold, and then all of a sudden he overhears, for a fact, he knows the truth, that this woman really has her own significant other, and they're plotting that she should seduce the the person that we're talking about because she wants to get his bank account information or whatever it is, and he knows this truth. Now, when he encounters the woman, the desire would take would take a back seat, right? That all of a sudden the desire would totally would totally fall out the window. It's not that he would now want to just like, you know, jump in and put his business on hold and put everything on hold to get together with this woman.

At that point, once a person really is tied into truth, then the the the desire itself will fall away. He'll become disgusted. He'll come disgusted with her, disgusted with himself, can't believe that he was ever so stupid, everything is going to ring hollow, right? Once a person is plugged into truth, other things fall away. And therefore, Reb Chaim Kramer's note says that לשון הקודש, which is the building blocks of the world, this subdues immorality, because this subdues the evil in the language of all nations, which, again, coming together, the the factor that represents all of the desire is ניאוף, it's the the sexual urge.

The he points out that the מעין הנחל says that we already suggested it because the way that one can subdue his his lust is through marriage in קדושה, כדת משה וישראל. And therefore, by marrying an אשה, binding oneself כדת משה וישראל through לשון הקודש, through הלכה, so then when one when one binds איש to אשה through marriage in this context of לשון הקודש, of the תורה, so then that subdues also the תאווה the this תאווה for for lust.

But be that be that as it may, the this ניאוף is, again, sorry, lost my place cuz דהיינו תבערת המדורה של תאוות ניאוף שכל שבעים לשון משוקעים וכלולים בו, that the all of the desire for all the seven nations is כלול within תאוות ניאוף, נופל ומבטל ואין לו שליטה על ידי לשון הקודש, through לשון הקודש, like we we're trying to explain, so that it all falls through לשון הקודש, all of the the תאוות ניאוף. Period. וזה בחינת מדורה של שבעים כוכבים.

This is the idea of this fire of שבעים כוכבים, this means like the שבעים, the 70 nations, every nation has a מזל, it has a star, it links up with some sort of a spiritual power, he's coming off of a quote in the in the זוהר, הנזכר בזוהר הקדוש, היינו הרע הכולל, the רע, the universal רע that's that's inclusive of the 70, אומות שהוא תבערת המדורה של תאוות ניאוף, it's this burning desire for for lust, שכל השבעין אומות כלולין ביה, that all of the 70 nations, the 70 cultures that each have their own individual distortion of reality, their own individual set of priorities and distorted truths, they are all really included within this universal idea, this desire, where everything takes a backseat to it, וזה בחינת, fine. So now, וזה בחינת חשמל.

The פסוק in in by יחזקאל, by the מעשה מרכבה, says, וארא והנה, we might be somewhat familiar with it if anybody's seen the beginning of תניא, so even in the very first פרק already when he starts talking about the three types of קליפה, and then there's the fourth is קליפת נוגה, and the נשמות of the אומות and the נשמות of כלל ישראל, so he references this as well, וארא והנה רוח סערה, there was a storm wind, באה מן הצפון, coming from the north, ענן גדול, a big cloud, ואש מתלקחת, a burning fire, so those would be like the three the three expressions of קליפה, and whatever this means, ונוגה לו סביב, and there was like a shining נוגה around it, ומתוכה כעין חשמל, and from within it there was a חשמל מתוך האש.

Very, very obscure obscure פסוק. So I'm going to use רב חיים קראמער's notes just for now, enough, hopefully, just that we can, you know, have a little bit of an idea, and again, as the תורה goes on, I think we're going to tie a lot of these concepts together. He quotes from זוהר that says that at the end of the sixth day there's a northern there's a northern star that begins to burn brightly together with the with the other 70 stars and encompasses them, so this is going to be this idea of a fire that

overwhelms, that comes to that that that comes to where the first star becomes this fire that incorporates all of the other stars, and the זוהר continues that the sixth day, from what we just said, at the end of the sixth day this star begins to burn brightly together, the sixth day, which by the way was on ערב שבת, this is the day of the חטא ראשון, the day that אדם and חוה were created, we we've talked about that the נחש wanted to wanted to saw saw and wanted to be with חוה, etc., so he says

that the sixth day represents יסוד, we always talk about יסוד, it's צדיק יסוד עולם, יסוד is יוסף, our control on שמירת הברית, again, we don't don't try to remember this, don't try really just taking a little bit ראשי פרקים, and hopefully we're going to be able to connect the dots. So, but but in this context, we're talking about we're talking about this תאוה for ניאוף, this the sexual תאוה being incorporating everything, and then we're going to link it together with this idea of of חשמל, which is in the which is in the מעשה מרכבה, so

we're just going to mention so this idea, the sixth day, which is in the realm of יסוד, the יסוד through through the ספירות, יסוד is what what is כולל, if you would think about a funnel, the bottom of the funnel, all of the different spiritual energies from all of the ספירות filter into the bottom through יסוד, right? The יסוד is going to be represented by by שמירת הברית, that's where the that's where the place where there can be זיווג, that's going to promote the the ייחוד and the זיווג, and where you're able to to to get together and have productivity, give over to be מוליד things.

So at that point where יסוד is going to give over the שפע, it encounters these powers of of טומאה, these powers of רע of קליפה, which want to take the שפע for themselves. So at that sixth day, at that point, that's where there's this tremendous burning fire, which is going to be the ניאוף where all of a sudden when a person finally is going to be productive, give over the שפע in the right direction, all of a sudden that's where there's going to be a tremendous burning desire that's going to try to redirect it. And the 70 stars, he says, correspond to the 70 nations and their their spiritual forces, their מזלות, their their guardian angels, the כוכבים, right?

We said שבעים כוכבים, which unite to try to stand up against the קדושה of of ישראל, and this is ultimately right before the onset of the first שבת, when the six days are going to go go forward into שבת. Again, ideas far beyond us. He further, רב חיים קראמער further discusses the the terms in the פסוקים by יחזקאל as representing the forces of of קליפה, relating them to like an ערלה that's trying to hold hold back the שפע, the productivity from going forward, but if that if the נוגה is able to attach itself to the חשמל, so that's something that's going to subdue all these forces of קליפה. If this makes no sense, that's okay, we'll just put it in our back pocket for now and forget about it.

But little by little, just attaining some sort of a familiarity of, you know, something some of these things that come up, so that we will start making sense out of it. But our most important thing is to try to relate to these concepts for our עבודה, for where we are. Better to better to do something right and truthful and understand it where we are than to, you know, with a little bit of a taste of something, you know, right beyond where we are, than to get confused in in things that we just don't have a a basis to to integrate and have any real understanding, so that we're just going to read in our understanding to it. Okay, so back. וזה בחינת.

So, this idea what יחזקאל saw by the נביא, by the מעשה מרכבה of a חשמל, what do חז״ל say? חיות אש ממללות. That רש״י says, כשהן מדברות, אש יוצא מדבורן, they are fire-speaking creatures. We don't know what it means. What what is this כוונה? חיות אש בחינת חוה אשה. So, חיות אש, which is חש, חש and מל. חש is representative of because חיות, we said, is לשון of חוה, of speaking, אש is לשון of אשה, היינו בחינת לשון הקדש, כנ״ל. We said that that חוה is לשון of דבור, and this this idea it's, again, it's representative of לשון הקדש. ממללות שעל ידו, that through לשון הקדש, ממלל ומשתבר אש המדורה של שבעים כוכבים.

Like we tried to explain that there's the שבעים כוכבים, there's the ערלה, there's the קליפה that's trying to hold back the productivity, the positive positive, the נוגה from attaching itself to to אמת. But however, when the חשמל through לשון הקדש, חוה אשה, that's חש, חיות and אש, through לשון הקדש, through attaching ourselves to this idea of total אמת, like we've been saying, that's where the קליפה is able to be be able to be subdued. וזה בחינת We have We're going to have to take stock a little bit of what we're holding in a second so we're not totally lost. וזה בחינת this idea, מל, חש and מל, right? So, מל, מ is 40 and ל is 30 in גימטריא, that's 70.

זה בחינת מל מחשמל, שהם בחינת מדורה של שבעים כוכבים, that חש, which is representative of לשון הקדש, is able to subdue מל, that that's the antidote, that's the counter to the fire of the 70. So that לשון הקדש כנגד the 70, what's the תאוה that's כולל the 70? That's ניאוף. לשון הקדש is the is what's able to counter that, שנמלל ונשבר. לשון of מל is destructive, to crush, נמלל ונשבר על ידי לשון הקדש, that's able to be crushed and subdued through לשון הקדש. כי על שם זה נקרא לשון הקדש, that that's why it's לשון הקדש, that it's able to משבר, it's able to break the the תאוה of ניאוף. כי כל מקום שאתה מוצא גדר ערוה אתה מוצא קדושה. ערוה and קדושה counter each other. Really it's a it's based on a רש״י.

Really bring bring a מדרש, the מדרש says that רבי יהודה בן פזי says, מפני מה נסמכה פרשת עריות לפרשת קדושים, and it teaches us that אלא ללמדך שכל מקום שאתה מוצא בו גדר ערוה אתה מוצא קדושה. That קדושה is the is where there's a גדר, there's boundaries around ערוה. ואתיא כהא דרבי יהודה בן פזי, דאמר כל מי שהוא גודר עצמו מן הערוה נקרא קדוש. נקרא קדוש. So, קדושה is setting boundaries is is is the one that overwhelms this תאוה of of ערוה, of ניאוף. And again, so again, so כי על שם נקרא לשון קדוש, לשון הקדש. קדושה is the opposite of this type of a תאוה, of עריות, כי כל מקום שאתה מוצא גדר ערוה אתה מוצא קדושה.

וזה שפירש רש״י, על כן יעזב איש את אביו ואת אמו ודבק באשתו, that's why רש״י רש״י's explaining, it says לזאת יקרא אשה, but it's not the next words are not a continuation, but rather it's רוח הקדש. רוח הקדש is really לשון הקדש, we're going to say, but rather comes רוח הקדש and says, על כן יעזב איש את אביו ואת אמו, he leaves his family, leaves the idea of עריות, ודבק באשתו and engages only with his wife with קדושה, מכאן נאסרו להם עריות. רוח הקדש אומרת כן, this is רוח הקדש, this is רוח הקדש that tells it to us. רוח הקדש היינו לשון הקדש, which is נרמז in the word אשה. כמו, right, what did we say?

על כן יעזב איש את אביו ואת אמו ודבק באשתו, he should be דבוק in לשון הקדש, and he should be דבוק in with with his אישה, with his wife and leave עריות, כמו וברוח פיו כל צבאם, like we explained that the world was created with לשון הקודש, and the פסוק over here calls וברוח פיו, it calls, it's referring to רוח פיו, that to this is where we say רוח הקודש is the same as לשון הקודש. So when we say that the מדרש says that it comes רוח הקודש and tells this to us, really it's representative of לשון הקודש.

So וברוח פיו, with the wind of his mouth, he created, so we see that רוח and לשון are the same, and this רוח leaves the leaves the פה with a דיבור, שעל ידי לשון הקודש נאסר ונתקשר תאווה של תאוות ניאוף. So it's לשון הקודש that's able to bind, to able to put גדרים around the תאווה for for ניאוף, for עריות, היינו המדורה של שבעים כוכבים, which is the מדורה of the 70 nations, שאין לו שליטה על ישראל, על ידי לשון הקודש, בבחינת לשון נופל על לשון, כנ״ל, like we explained, שרוח שטות, we said that a person doesn't sin unless he's encompassed by רוח שטות, רוח שטות is really a תאווה for ניאוף, נתבטל על ידי רוח הקודש.

Maybe we'll just go a דראפ ווייטער, and then we're going to and then we're going to stop. So really, just to take stock of where we're holding so we're not totally totally lost, we started off with the statement from ספרא דצניעותא, give a little introduction, put that put that aside. Then we started with the question why a person should go to a צדיק. We said that the experience of encountering the צדיק is not, it's totally different in, you know, qualitatively from going to the צדיק's תלמידים or to going to somebody who heard from a צדיק, and certainly from reading in books. And this idea of encountering a צדיק really can can shine out what a person should do in terms of of his own עבודות.

Then we said, well how does a person reach this level of a צדיק, or reach where his face is totally is totally clear for that? So we said through לשון הקודש. Why? And this is where we started going into it, the idea of לשון הקודש being the ultimate and truth in the building blocks of the world, and the counter to the to the ultimate inclusive inclusive idea of תאווה that incorporates all of the other forces, the תאווה of ניאוף incorporates all of the other cultures, all the other peoples, all the other nations, and the other

distortions, and לשון הקודש, חשמל, לשון הקודש, חוה, אישה, this is what is is is able to overtake מול the 70 nations, and and this is where we're going in terms of how a person gets to this level of being a צדיק, of of being able to reflect this. וזה, we'll do one more one more idea. Actually, we're not. We're going to stop it over here, and then בעזרת השם we will we will continue we'll continue next time. Okay, wow, right?

I don't know that we we I didn't get as far as I thought I might have, but I think that we accomplished a tremendous amount, and hopefully it'll lay the the basis for for for for going forward and being able to put together a lot of these pieces.