LM 19.2 — Tefillah l'Chavakuk, Part 2 of 6 · תורה י״ט

תורה י״ט, we are in the middle of paragraph ג', stopped a little bit in the middle. This is one of several תורות that are going through certain statements in ספרא דצניעותא, a section of the זוהר we gave a little bit of an introduction last time, so that's at the beginning of the first שיעור of תורה י״ט. We started off תפלה לחבקוק הנביא על שגיונות, and we did not come back to the statement of חבקוק or or to that פסוק from חבקוק, but rather there is going to be a little bit of a longer תורה and some complexity over here, but very יסודיסטיק.

And really we're we're putting we're putting a lot of the pieces in place before before we tie a lot of them together, so depending where you're jumping in, you know, sometimes the תפלות end up tying together each one a universe unto their own, but depending how how spread out they are, you know, in terms of, you know, expanding out the ideas and then tying them back together, sometimes that could be a little confusing, so we have to האלט קאפ and and pay attention.

And as we've said before, a lot of the the style is that is that רבינו uses proofs and פסוקים to support the concepts as he brings the ideas that he wants to develop, and then each time he takes one piece and he supports it, and then he brings another piece and starts sewing them together, so so we go. We started off paragraph א', כי קשה לעולם, the people have a question: על מה צריך לנסוע לצדיק לשמוע מפיו? There there's so many there're so many aspects to the צדיק and to the relationship with the צדיק, and the גדול הדור, and the תלמיד חכם as we've been seeing going along, so he asks a very simple question.

Now, ברוך השם, we have so much media, ספרים, media, different ways to attach ourselves to תורה and to the תורה from various צדיקים, but he asks a question which is relevant now, and it's also certainly was relevant when when travel was hard and traveling to a צדיק could involve so much so much hardship, so much cost in terms of in terms of the physical hardship, and even in terms of maybe giving up certain, you know, a person wouldn't be דאווענען as well, they wouldn't be learning as well, so what's the benefit of the actual the the actual proximity to and the actual traveling to go to a צדיק?

And he says an idea which is true in any in any context, that when when a person has a particular experience, and then you tell the second person about the experience, you might be lit up, but what the second person gets from you is not the same as what you experienced, and it goes on and on. And he says in his words: באמת תועלת גדול יש, חילוק גדול בין השומע מפי הצדיק האמת בעצמו, and somebody who hears from somebody who heard it from the צדיק, and certainly as it goes down the line it becomes more distant from the צדיק, it goes מדרגא לדרגא with something being lost at every at every step of the transmission.

And from ספרים also, maybe you'll say, well, the ספר was written by the צדיק, so it's one thing, you know, there's an advantage and a disadvantage to hearing from one of the תלמידים of the צדיק. Over here he says: וכן בין השומע מפי הצדיק למעיין בספרו חילוק גדול ביותר. So certainly somebody who hears it from the צדיק and somebody who studies from a ספר, there's an even greater difference. So it seems actually in a certain way there's a benefit of somebody who's really a true תלמיד of a צדיק to hear that תורה going through the תלמידים in a certain way has even a because there's there's an aspect of שימוש over there, maybe it comes alive.

The you know, I'll tell you just taking a step away, I heard one of the הספדים, I think it was רב אהרן פלדמן, but I heard a few people make the point, that that when when רב חיים קניבסקי, זכר צדיק וקדוש לברכה, was was נפטר, that רב חיים did things that to tell over were almost superhuman to the point that most of us we there's a tremendous amount to learn to to learn, but in terms of structuring our own goals, it wasn't necessarily relevant to most of us, and in certain ways, in certain ways yes, in certain ways no, but a person who is able to fulfill their potential.

And yet, for those people who lived in a world with רב חיים in the world, as much as you could say, you know, it was angelic and was on the level of a מלאך and superhuman, למעשה, it was in the realm of what a human being could accomplish, there was a direct relationship with it, and now it's in storybooks, now it's something that we can read about. When you when you have a relationship with someone, that is qualitatively different than something that's in a book. And over here also, the the the tone, the you know, the facial expression, the tone, that that's lost in a that's lost in a ספר.

In fact, I believe in the introduction to תניא, one he addresses the the idea of why why he put a lot of these these ideas and this advice in ספרים, but it's something that has to be addressed. Now, in in paragraph ב' ב, he said that a צדיק, there's a little bit of a גירסא change, every person works toward this, a צדיק, but in any event we'll read that that this צדיק has to have a לזכך את הפנים, a point where once this is how that the צדיק works up towards towards having this capacity to

to to be in the position to change people, that people should come, and the צדיק has such a such a התבטלות, he has such a purity of his פנים, of his face, that merely going to the צדיק, going to a a human being, but a human being who has such התבטלות that he's literally almost the the the vehicle, he's the medium where we are able to relate to הקדוש ברוך הוא, we're able to relate to somebody who fulfills his potential as a human being. His potential as a human being might be different than our potential as a human being. You know, many people ask, I'm just going a little bit off, you know, as we introduce the שיעור, you know, can I be can I be as great as משה רבינו?

Well, the answer is yes and no. A person can fulfill his potential. I heard רב אהרן לופיאנסקי frame it like this: the the can I be as great as the הגר״א? Well, let's say let let's reframe it להבדיל for a second. If a person says, can I be as great as Einstein, right? So, I can utilize my potential the way he did, but we all understand that the same way that people have different physical capabilities, people have different spiritual capabilities, and people are on different levels. So, as far as הקדוש ברוך הוא is concerned, when it comes to, who knows, giving out reward, that's his חשבון. I have no idea how that works.

But we all understand that the same way that people have different capabilities, if they fill their potential, at least in this world, השם has his חשבון how he judges people, each person each person on their own, and in terms of our own עבודה, we have to look at ourselves that כבני מרון, every person standing alone before הקדוש ברוך הוא and question whether he did their עבודה. But as far as the the organism of the Jewish people, as far as the throughout the ages and per generation, as far as looking looking at where we stand, our there's the צדיקים, there's people in a leadership position in terms of a generation or in terms of various aspects.

We not everybody fulfills the same role, and the people have different capacities that they were given in order to fulfill those roles. So, the צדיק comes to this place where he is in this position, the leader of the generation, the place where people are going to be able to come to be able we so to say וידוי in front of the צדיק, be able to give guidance, and be able to really enable a person to reflect back at himself where they have to do תשובה, not only in terms of articulating guidance and giving them giving them and giving them that giving them that direction, but over here, even just being close to a צדיק and being able to look at a צדיק, over here the צדיק's face is almost like a mirror.

It's a mirror of showing the potential of a person that that somebody is going to be able to look back and understand really what they're doing wrong and where they have to go by being in proximity to a צדיק. Now, where how does a צדיק reach this? Says paragraph ג, it comes from לשון הקודש. And this we really we really explored I think at length last week. We said גודל יקר ערך של לשון הקודש שבו נברא העולם, and we we started explaining the idea of לשון הקודש.

We spoke a lot about לשון הקודש in terms of Hebrew and the 22 letters and the building blocks of the world themself, although we'll see also, we mentioned one of the מפרשים, I think פרפראות לחכמה, explains also that certainly it's true in terms of לשון הקודש, the purest language itself, but even when a person engages in התבודדות and uses his language towards תורה and תפילה and stays away from stays away from negative language and uses his language in the in the in the גדר of קדושה, so that's also could be בגדר לשון הקודש. So over here it says through לשון הקודש, through purity of language and לשון הקודש itself, this is what the world was, everything is ויאמר ויאמר, right?

We relate to the creation of the world as speech, and it's with these speeches, with this speech, the 22 letters of the אלף בית, the תורה we say it's created, as the גמרא, was created before before the world, the the world was created with לשון הקודש, and he brings it from לזאת יקרא אשה, from from where we go into the אדם and the מעשה with אדם וחוה. We did not yet talk about the נחש and the חטא הראשון. We're going to talk about these things.

And we say that לשון נופל על לשון, so that's a language that's brought by by רש״י, but but we we explained the פנימיות of לשון נופל על לשון, not just that it's you know that there's a resemblance in the in the words, that an אשה and איש are the same, but rather we explained that לשון הקודש is associated with the pre-חטא. The אשה, חוה in it in the purest form was unblemished speech. And לשון הקודש is is really where a person can achieve full תיקון, and we explained that לשון הקודש and and תיקון הברית, תיקון הברית. Is also associated with each other, these בחינות are the same, and the other nations each have their own language, each have their own culture, they don't they don't have access they don't have access to this.

I'm just going to bring then we're going to go forward, I'm going to bring one interesting גמרא for those of us who are learning נדרים, so then we might have seen this not that long ago, it's on נדרים דף ל״א עמוד ב', there's a משנה. The משנה says, קונם שאיני נהנה לערלים מותר בערלי ישראל. A person says he will not get any benefit from those who are uncircumcised, he's מותר even with an uncircumcised ישראל, ואסור במולי עובדי כוכבים. And if you have a a gentile, you have a גוי who is circumcised, so then they he that would still be included in the איסור.

שאיני נהנה מנימולים, if a person says, "I'm not going to derive benefit from those who have ברית מילה," אסור בערלי ישראל, he will still be אסור in those ישראלים, even though they don't have a ברית מילה, but they would be included in the מולים, ומותר במולי עובדי כוכבים, שאין ערלה קרויה אלא לשם עובדי כוכבים. So we see that when it comes to ברית מילה, it's really a reference to to to בני ישראל. The part of part of the ברית that were included within and as represented by ברית קודש and by תיקון הברית. And again, go back though the last שיעור I think was very good, but if you didn't hear it, at least it will we'll provide enough background.

The idea of of ברית מילה versus תאוות ניאוף, versus the sexual תאוה, the sexual urge, we said that this תאוות ניאוף was like was a תאוה כוללת, it includes and encompasses, it's representative of all of the תאוות. So if you take each nation has its own particular culture, its own particular תאוה, its own particular lacking in שלמות, all of that is encompassed within תאוות ניאוף, and כלל ישראל is removed from that, we're on a level above, we're able to tap into something above all of these other תאוות. What's תאוה? It's something that's the opposite of התבטלות, it's something that's self-serving.

When the לשון הקודש and ברית and tapping into the truth and the building blocks of the world and התבטלות to הקדוש ברוך הוא, that puts us over all these other תאוות and all this other lacking of שלמות. We're able to be תם, we're able to be complete, and by engaging in לשון הקודש and תיקון הברית, so then we are qualitatively different. And I'll just mention one of the other גמרות in נדרים because we we happen to be here. רבי יהושע בן קרחה in the גמרא in ל״א עמוד ב' in נדרים says, גדולה מילה שכל זכיות שעשה משה רבינו לא עמדו לו כשנתרשל מן המילה.

When there was a the גמרא explains there was a certain time משה רבינו was going to מצרים and he had a son that that there was a certain a certain lacking until a certain delay in משה רבינו giving מילה, and all of the זכיות that משה had couldn't stand couldn't stand with any with any lacking when until משה רבינו was מל the was מל the boy. רבי says, גדולה מילה שאין לך מי שנתעסק במצוות כאברהם אבינו ולא נקרא תמים אלא על שם מילה. אברהם אבינו, but when was he called a תם, like we're talking about a שלמות complete? That was through מילה.

Again, we're talking about תיקון הברית, we're talking about מילה making associating somebody with כלל ישראל that is qualitatively totally removed from the תאוות ניאוף, from the lackings of every other nation, because something that's 99% שלם, like we said, something that's 99% complete is 100% incomplete. The Once we're able to reach this שלמות, this תיקון הברית, that puts כלל ישראל in a different place. גדולה מילה ששקולה כנגד כל מצוותיה של תורה. And it goes on, שאלמלא מילה לא נתקיימו שמים וארץ. Without מילה, then the the the world couldn't stand. If not for if not for the ברית, then what would there be day and night for?

There's no there's no היתכנות for the בריאה to stand without without כלל ישראל, without the Jewish people having this שלמות, having this attachment to הקדוש ברוך הוא, having a total התבטלות from all these other תאוות and these lackings, and a full attachment to הקדוש ברוך הוא, and bringing Him bring bring השם into the בריאה. And therefore, we move forward in the text: וזה בחינת תיקון הברית, so this idea of לשון הקודש is a בחינה of תיקון הברית, שהוא בחינת רוח הקודש בבחינת ולא קמה עוד רוח באיש.

So we see this idea of of רוח, the word רוח, this פסוק is coming from when the when the when כלל ישראל was going to when they crossed the ירדן and they were going to ארץ ישראל, so before that יהושע had sent two spies to יריחו, and there was a whole מעשה in the נביא with רחב, and רחב told them that the people in כנען had stopped visiting her as a as a זונה. In the context of our תורה, it says that they lost their תאוה for ניאוף because of the fear, because of the יראה of כלל ישראל. And in the context of this תורה, the spirit, ר' חיים קרמר points out, the spirit of immorality had been broken by the רוח הקודש that the Jews attained through guarding the ברית.

So that's the reference over here, ולא קמה עוד רוח באיש, we see that רוח, which is רוח הקודש, is associated with with the קדושה that כלל ישראל attained with תיקון הברית and that introduced רוח, and it broke, it made it that even the גוים did not have תאוות ניאוף. And this and again, we saw earlier that רוח is associated with לשון הקודש, so on one side you see that there's לשון הקודש and תיקון הברית, and we're going to see that לשון הקודש comes from יראה, יראת השם, and therefore when the because of כלל ישראל having being guarding, תיקון הברית, that even broke the תאוות ניאוף of the other nation.

וזה ויסגר בשר תחתנה when חוה was created in פרשת בראשית, פרק ב׳, says ויסגר בשר תחתנה, that הקדוש ברוך הוא, as it were, closed when he created, he took from אדם הראשון, and he closed up the בשר. Uh it says, לא נצרכה אלא למקום החתך, that הקדוש ברוך הוא closed the place in אדם הראשון that he took from אדם הראשון's side, his rib, however you translate it. But the פנימיות is, היינו חיתוך הדיבור of לשון הקודש. What does this mean? So let's just use ר׳ חיים קרמר's note to point us a little bit uh a little bit in the right direction. He says that הקדוש ברוך הוא sealed the flesh in place, meaning in the place of the חתך.

הקדוש ברוך הוא, what does it mean he sealed he sealed the place of the בשר? This is the place that required healing. So, in our text, says ר׳ חיים קרמר, this relates to the impure speech of the nations, which is healed through the חיתוך of holy speech, that the that that the other nations, again, they each have their own place of their own lacking of שלמות, but the כלל of that is encompassed by תאוות ניאוף. And therefore and that that's לשון הקודש is כנגד that. So, the impure speech of the nations, the idea that represents all of the תאוה, how is that healed? That's healed with חיתוך. חיתוך is like an articulation. חתך is to cut.

But the חיתוך is an like, in other words, when you speak you speak clearly, the they're cut, it's defined, there's a גדרים to speech. Parenthetically, this is one of the differences between ראיה and שמיעה. If you are going to, uh you know, look at a picture, you could stare at it for a second, and you you would have the full picture of the thing. Whereas if you looked at one piece at a time, or somebody was describing it one piece at a time, that wouldn't be the same as just being able to take it all in in one fell swoop.

On the other hand, if you're trying to describe, this idea I think comes from ר׳ משה שפירא, but if you were trying to describe the picture to somebody, and then you just sort of described it all at once, and you were like bumbling all over the place, then it would be a meaningless statement. So, there's when a when a person ראיה is an all-encompassing idea, but by but by שמיעה, by telling something over, the benefit is of חיתוך הדיבור, of clarity, of articulation, of structure. And therefore over here, it says, ויסגר בשר תחתנה, uh לא נצרכה אלא למקום החתך, that's what that's what חז״ל tell us in מסכת ברכות. And therefore, we see that the uh we're going to see actually that uh that the יצר הרע for ניאוף, where does it attach?

It attaches to the to the בשר, it attaches to the flesh. So, what is the what is the antidote, so to speak? What's the רפואה? What's the תיקון for for for the בשר that's uh that's engaged in, you know, where there's a מקום for the יצר הרע, for the for for the תאוה? That בשר that uh ויסגר בשר תחתנה. How do you close that up? It's for the מקום חתך. It's by the place of speech. It's this לשון הרע versus inappropriate speech idea. וזה, and this that we said also by by the creation of חוה, it says, ויבן השם אלוקים את הצלע. הקדוש ברוך הוא like built up the side.

חז״ל in ברכות tell us עשאה כאוצר, that he made so פשט is that he made uh women I think they call it like pear-shaped, like an אוצר. If you think about like a pyramid, wider at the bottom and narrower at the top. The reason for that is so that it's uh less pressure. In other words, if you have the weight of all of the grain, so if it's shaped like a period, so then it doesn't put pressure on the walls at the top, which would cause instability. But he so a woman carries a child, that uh he formed the woman in a way that she could be מקבל the מקבל the ולד.

But over here, when we're we're about to talk about an אוצר, the uh the uh the ר׳ חיים קרמר's note explains also that how does רבינו tie into the construction of חוה, the idea of an אוצר? The a נביא, it says, calls a man's storehouse, uh and security the that יראה is a man's storehouse and security in difficult times, that's יראת השם. And it says that הקדוש ברוך הוא constructed חוה like a storehouse. It's it's translated into our text, he that he built holy speech with the fear of God. Meaning, holy speech is represented by the אשה, by חוה. לשון הקודש is בעצם built from and rooted in יראת שמים.

I mean, ממש, again, not an easy תורה, and in the תורה, this is not an easy place, because we're building our pieces, but try to bear with it, and it'll be very rewarding as we tie it all back to each other. So, again, uh עשאה כאוצר שעיקר עשיה ותיקון של לשון הקודש, which is represented by the אשה, לשון נופל על לשון, by חוה, לילה לילה יחוה דעת, the the idea of לשון הקודש represented by the woman, is תולה in the אוצר. What's the אוצר? ביראת השם היא אוצרו, that it's by it says by ישעיה. That the יראת השם is the אוצר, and from that is how לשון הקודש is built.

לשון הקודש comes from יראת שמים, which again is associated with תיקון הברית, it puts us above all of this other lacking of שלמות that the other that the other nations have. כמו שכתוב: סוף דבר הכל נשמע, את האלקים ירא. So it says that there's a פסוק in קהלת that at the end of it all, everything is heard and one should fear הקדוש ברוך הוא. סוף דבר means the גמר, the שלמות, the end of everything. So סוף סוף סוף מעשה במחשבה תחלה we talked about last time, when everything comes together, when there's an ultimate גמר and שלמות, when there's a תיקון הדיבור, that's from אלקים ירא. What is that from? That's from the אוצר of יראת שמים. So again, סוף דבר, what's דבר?

דבר is the like דיבור, the לשון הקודש, the תיקון הברית, the end of everything. What does that come from? Because אלקים ירא, when a person fears הקדוש ברוך הוא, that's where there's a תיקון in the לשון הקודש which is which puts us connected to הקדוש ברוך הוא, and רוממות on all of the other nations which are which is encompassed by the תאוות ניאוף. וזה כאוצר של חטים. So רש״י explains that this is this וייבן is like a storage of חטה. What's the חטה is the staff of life, it represents the basis of food, but what is it כאוצר של חטים? היינו היראה הוא אוצר. So we explained already that the יראה that the יראה is like an אוצר. שבו תלוי עשיה ותיקון של חטה.

That the that inside of the יראת שמים, that's how the חטה is is preserved and it's made and it's it's built up, it's stored. What's חטה? ח in the גימטריא is eight, ט is nine, eight and nine is 17 plus five is 22, כ״ב אותיות של לשון הקודש. That this is the 22 letters of לשון הקודש. He brings תיקוני הזהר, the language is: חטה איהו רזא דעשרין ותרין אתוון דאורייתא. That חטה is the the secret of the 22 letters of the אלף בית. He says: וזה בחינת אלקים דיבר בקדשו. So אלקים is the לשון of יראה, it's יראת שמים. דיבר is what we're talking about, the the idea of לשון הקודש, שדיבור הקודש תלוי באלקים ירא.

He ties together he ties together these ideas that so we first introduce לשון הקודש, articulate speech, and then we introduce the fear of הקדוש ברוך הוא, and now we tie together אלקים and דיבר, these two things, that again לשון הקודש, which is the which puts us the the the רוח and לשון הקודש and תיקון הברית, and it's רוממות on all of the other nations which there's a כלל of all of the תאוות ניאוף. What does that all come from? That comes from it's built on יראת שמים, period. So piece by piece. Next piece: so now we're going to introduce יוסף, צדיק, יסוד. יוסף certainly what represents we we see he's come up before several times already, not the least of which is the whole מעשה with אשת פוטיפר.

יוסף represents this תיקון the שמירת הברית, this תיקון הברית. Now just a little bit of context, which were in these פרשיות in in in in the cycle of of ליינען over here also, so these things are all coming up. But a little bit of context that really ties in to to the פנימיות of of the פרשה, we're going to see everything really matching up so so well. It says that that רב חיים קרמר goes through a little bit of the story in his note, that יוסף was appointed the second-in-command, the viceroy of the land of Egypt, and when his brothers came to buy the grain, he spoke to them initially through an interpreter, but he when he wanted to reveal his identity, he spoke to them directly in their own language, in לשון הקודש.

He showed them that he had a ברית. But let's go through the story a little bit. יוסף was a young man, he was 17 years old when פוטיפר bought him as a slave. פוטיפר was incredibly morally corrupt and he actually wanted had inappropriate plans for יוסף. Ultimately הקדוש ברוך הוא protected יוסף from this. פוטיפר's wife then had also inappropriate plans. יוסף הצדיק was successful. He he he's successful in every realm of שמירת הברית, of תיקון הברית, of staying pure כנגד the most difficult challenges, the most difficult advances, and ultimately he was thrown into prison. Now what happens is two years later, פרעה pulls him out of prison, he gives him a tremendous amount of honor and respect, he sets him up as second-in-command.

And פרעה's advisors say, wait a second, how can you do this, that יוסף is בעצם a slave, he was bought as a slave? But פרעה insisted that he was able to detect royalty. Now what was the test? The test was language, because the מדרש the מדרש tells us that in ancient societies noble birth would be able to be proven by showing proficiency ficiency in languages. So it says חזל that that night גבריאל the מלאך taught יוסף the 70 languages that were spoken in the civilized world so that he'd be able to test and he would know 70 languages. What put יוסף even above פרעה to the extent that פרעה had to had to make יוסף take an oath that he would not reveal this to anyone?

הגמרא in סוטה דף ל״ו, the idea that יוסף הצדיק knew לשון הקודש, and פרעה as much as he knew 70 languages, like why couldn't he learn the 71st language? The answer is because לשון הקודש is not the 71st language. לשון הקודש is something that if a person does not have שמירת הברית, תיקון הברית, and מצרים was a land that was שטופי זימה, it was it was steeped in immorality, they have no שייכות to לשון הקודש. So at this point יוסף הצדיק stores all of the wheat and he's there for Ultimately יוסף was exiled in מצרים

for a total of 22 years, summing up all of the you know relates to the entire בריאה and he succeeds at challenges in all aspects, in every part of the of the כ״ב אותיות, the 22 years representing the the universe of challenges that he was able to survive. The height of which is שמירת הברית. And when his brothers come and he has to show them, they say, we don't recognize you. This can't be יוסף הצדיק. How does he show that he is יוסף הצדיק? Again, by speaking to them in לשון הקודש and understanding that he has that he had a ברית מילה.

And he was so יוסף הצדיק was so strong on this that again it sort of was able to bleed over, he even he even was able to convince the Egyptians to circumcise themselves, חזל tell us. But in any event, we see all of this idea, this לשון הקודש and תיקון הברית, all tying together with יוסף הצדיק כנגד כנגד the מצרים which was שטופי זימה. So says יוסף על ידי שהיה לו שלימות לשון הקודש, יוסף הצדיק had a שלימות in this area כמו שכתוב: כי פי המדבר אליכם. You see that it's my mouth that is that is speaking to you. The רש״י tells us: והנה עיניכם ראות בכבודי ושאני אחיכם ושאני מהול כמותכם, and פי המדבר אליכם בלשון הקודש. So again, what was his two ראיות? These two things.

What put יוסף that he wasn't he wasn't one of the מצרים, he was a קדוש? לשון הקודש and ברית מילה. So he says you see that it's פי המדבר אליכם בלשון הקודש. This was this was his proof. על כן כתוב בו: הנמצא כזה איש אשר רוח אלוקים בו? The פסוק says, is there anybody who has this רוח אלוקים? That's what represents יוסף, someone who had רוח אלוקים. We say that אלוקים is יראת שמים, רוח is לשון הקודש. לשון הקודש comes the idea the ability to be to have לשון הקודש in this in the full שלימות is coming from יראת שמים that's also with תיקון הברית. רוח is coming from יראת שמים, רוח אלוקים היינו תיקון הברית. בבחינת: ולא קמה עוד רוח באיש. Which we saw this was the פסוק by רחב. Why?

כי בלשון הקודש תלוי תיקון הברית. Because לשון הקודש is תלוי in תיקון הברית. Like we saw, אלוקים דיבר בקדשו that that we saw that יראת ה׳ היא אוצרו. אוצרו is the כ״ב אותיות. So we already we're starting to tie at least this this piece together, that לשון הקודש is תלוי in תיקון הברית בבחינת מכאן נאסרו להם עריות. That the חזל tell us what did רוח הקודש say? That through לשון הקודש, that's where עריות became אסור. That it's רוח הקודש, that it's יראת ה׳, that is the תיקון that is the antidote that that אוסר עריות which is the total opposite, that עריות is the כלל of those nations that are כנגד that are not ישראל, that are against רצון ה׳.

כי זה בלא זה אי אפשר להיות, כי תיקון הברית ושלימות לשון הקודש תלויים זה בזה. Now the the ליקוטי הלכות points out in my note over here that שלימות לשון הקודש ותיקון הברית תלויים זה בזה, the idea of pure speech, and again, לשון הקודש has this quality and even just התבודדות, talking to הקדוש ברוך הוא in your own words, using your words for תורה and תפילה, certainly not saying לשון הרע, not אונאת דברים, and not things don't hurt another, don't don't use your speech negatively. So this idea of לשון הקודש and also of תיקון הברית go hand in hand. And he says so where do we start? Let's say a person is having all these problems, right, which one is harder than the other?

Where does a person have a window if it's just sort of a cycle, how does how does a person start, you know, creating a flywheel so one goes into the other? Says ליקוטי הלכות: אך האמת היא שצריכין להתחיל משניהם, ומאיזה בחינה מהם שמתחילין תחילה, הוא טוב. Wherever you got to start. For some of us one might be easier, for another of us the other might be easier, you know, sometimes a person has friends and, you know, the circles that he travels in, it's just like a לשון הרע fest all over the place, or alternatively just negativity. Everything becomes some sort of a criticism. These two things go together.

If a person wants to engage in קדושה, he wants to start rising above, whichever place is an easier window to start, be careful in one's speech and in שמירת הברית, שמירת עיניים issues, right? These types of things. וזה period. וזה, now this, a פסוק in משלי it says, ורועה זונות יאבד הון. The person who is visiting זונות, the person who's engaging in in פגם הברית'דיק issues, יאבד הון is going to lose his wealth. So, in the פשט whatever wealth he has, if a person is engaging in תאוה, so then, he's going to he's going to squander his wealth. But let's let's look at it in terms of our in terms of our תורה, in terms of our פנימיות, אל תקרי מהונך אלא מגרונך.

Don't say מהונך from your wealth, but rather from your גרונך, meaning the כוונה is that in the פגם עריות, in the רועה זונות, the person who is visiting זונות, then he's going to lose the quality, he's going to destroy his power of speech. יאבד, not הון, not just his wealth, but he'll lose his גרון, what comes out of his throat, שהוא בחינת לשון הקודש, כי מי שפוגם בברית מאבד לשון הקודש. וזה כבד את ה' מהונך. This is another פסוק in משלי, it says that a person should honor הקדוש ברוך הוא מהונך from one's wealth, with one's wealth, with one's possessions, and חז''ל tell us, brought in רש''י, don't say מהונך, rather מגרונך, and it says כבד דייקא. The idea of relating this to כבוד, עשירות is called is called כבוד, by the way.

We already saw in earlier תורות, I could really look up where it is, but that that when a person engages his תאוות ניאוף, how many things are we willing to do to travel the country to get a ברכה for פרנסה? All sorts of things and סגולות? A person who's careful in שמירת הברית issues, so then that preserves wealth, and through פגם הברית a person could come to עניות. A person can look in סוטה, the note over here cites to סוטה דף ד', but he says כבד, we're associated with עשירות also, דייקא כי בו, because with

one's throat, with one's גרון, with one's purity of speech, תלוי בחינת כבוד, which, again, if you associate לשון הקודש to שמירת הברית, to תיקון הברית, so then that certainly increases כבוד, and that increases wealth, which we saw by יוסף הצדיק, also, that he spoke לשון הקודש, he had שמירת הברית, and he was elevated to a position of honor. כי היפך הכבוד הם חרפות ובזיונות. What is the opposite of כבוד? Shame. והם תלויין במקום עריות. And where is there ultimate shame? True shame is in the area of עריות, כמו בתיקונים, like it says in the זוהר, ולא יתבוששו, אין בושת אלא במקום עריות. Why were אדם and חוה pre-חטא, they it was ולא יתבוששו, they didn't have any shame.

It wasn't that they covered themselves up until after the חטא, which we're going to introduce the נחש in a second and his his place in terms of תאוה and ניאוף and עריות. But before that, they were still in a מקום of שלמות, there was still a purity of speech pre-חטא, and therefore there was no shame in that in that arena. עריות, שהוא פגם הברית, בבחינת ערלה. It's only the There was no ערלה at that point over here, quoting from the תיקוני זוהר, ר' חיים קרמר says that he points out that there was no ערלה yet at that point pre-חטא ראשון. So again, עריות, שהוא פגם הברית, בבחינת ערלה, בבחינת כי חרפה היא לנו, that it was that it was a shame.

But going back to going back to the to to the מעשה with יוסף, the פסוקים over there say, לא נוכל לעשות הדבר הזה לתת את אחותנו sorry, to to the brothers, this is really by דינה, also by the מעשה with דינה in שכם, what do what do they say? לא נוכל לעשות הדבר הזה לתת את אחותנו לאיש אשר לו ערלה. We can't give our sister, we can't mix in כלל ישראל to a person who has an ערלה. Why? כי חרפה היא לנו, because that's associated with shame. So what's the opposite?

Again, we see clearly in the in the area of עריות, in the area of inappropriate mixture of עריות, of of אישות issues, where that's inappropriate, that's חרפה היא לנו to to give a a a a בת ישראל to somebody who has an ערלה. כבד, שהוא היפך של חרפות ובזיונות, so what that's כיבוד, so כבד, עשירות, the opposite of עריות. So עריות is associated with We're tying together these concepts little by little. עריות is associated with all of the גוים, with the תאוות ניאוף.

This is the תאוה הכוללת that is associated with פגם הברית, and on the other side we see יראת ה', לשון הקודש, How, בבחינת אסף אלקים את חרפתי, הקדוש ברוך הוא has אסף, so it's a לשון of יוסף that that רבקה, that that רחל wanted more children, but אסף, השם gather up my shame when she had children. So there was a ביטול of of of חרפה, there was a ביטול of shame, because when יוסף was born, he introduced he had this quality of קדושת הברית, this quality of כבוד, and this was the opposite of shame. So as the פסוק says, what did רחל say?

אסף אלקים את חרפתי, that הקדוש ברוך הוא like gathered in my חרפה, my shame, כי בו תלוי כבוד כי אין בושת אלא במקום עריות, and because there is only shame in the area of עריות, period. Enter the נחש. So now the next idea, going a little bit slower, but every one of these is is like a is like a world, I don't know. So he says, enter, enter the נחש. So now just to to to start going to the next segment of what we're talking about, again we're going to use רב חיים Kramer's note to help us out.

The נחש, the serpent represents the comprehensive evil, right, which is the מדורה, we said earlier, the conflagration of the 70 nations, which is the burning lust for for sexual urge, for for these types of issues. And רבי נחמן already expounded on the value of לשון הקודש and שמירת הברית, explaining that the creation of חוה, the אשה, as לשון הקודש, right, לילה לילה יחוה דעת, אשה was לשון נופל על לשון, and that that it was a level of purity. Enter the נחש to try to create a פגם in לשון הקודש. It says that the that the נחש, when he saw אדם and חוה, so then there was a תאוה over there and that introduced, it created a פגם in לשון הקודש and חוה. But interestingly, what really precipitated that, by the way?

It was really a פגם in לשון הקודש that allowed that in, right, because we know that that that what what what introduced חוה into the conversation with the with the נחש? When חוה, with different מפרשים in how this happened, but it seemed that she misrepresented what the command was with regard to the עץ הדעת, and therefore that was a פגם in לשון הקודש, it was a פגם in לשון, and that that's where לשון הקודש was lacking perfection and it allowed a window for the נחש to enter in. Now, one other point, just that's going to tie to the תורה, it says that חוה was created בשר מבשרי.

I can't say that I exactly understand all of this, but based on based on where he's coming from, he says that the the זוהר teaches that when the קרבן is brought, the סטרא אחרא desires the בשר of the animal as opposed to the spiritual yearnings of the person bringing the sacrifice, which ascend to God, meaning that there's different parts to a קרבן, right? There's the part that's burnt on the מזבח, there's the דם, and then there's the there there's the בשר. The בשר is the part that it's our job really to elevate. The גמרא even says, by the way, that when the כהנים eat the the the meat, so then that's, I think it says part of the עבודה.

But the the סטרא אחרא is going after the בשר, so inasmuch as it's our part, it's our עבודה to elevate the meat and the the entire the the the entire קרבן, the entire experience, so the the serpent's rule is over flesh, he says. And this this denotes that there's the the the burning lust which results from speech which is not complete לשון הקודש, this becomes the entry point, this is where the the the סטרא אחרא, the the נחש, in our case, tries to attach to.

Again, we don't understand every word, but even just understanding a hint and understanding how every single word is representative, certainly there's a פשט level which exists on its own, but there's also the the רמז and the דרוש and the דרוש and the רמז and the סוד, and at every level there's so much פנימיות to every to every single to every single word in the תורה. So it says, says רבינו, והנחש שהוא הרע הכולל הנל, so this נחש, like we just explained, is representative of the תאות ניאוף, of this רע הכולל, and it's כנגד כנגד לשון הקודש. That's what that that the נחש was was really approaching חוה, approaching the אשה, approaching לשון הקודש, which was then unsullied. And what was the window in when there was a פגם in לשון הקודש?

The גירסא over here a little bit different, כשרואה אין שלמות בלשון הקודש, אז הוא הולך ושולט בלשון הקודש, that's where he was let in to cause this sin, ובבחינת נחש שלטנותיה על בשרא, that the נחש, the נחש's ruling, when was the נחש able to get in and have some על בסרא, על הבשר, right? That's the mouth, that's לשון הקודש, but that's בשר מבשרי, that's the אשה, that's חוה, היינו בבחינת חוה הנ״ל, which is לשון הקודש, שהיא בשר מבשרו, because חוה was a בחינה of of בשר coming from אדם, but that is a בחינה of לשון הקודש.

And again, the mouth is בשר, there's no bones there, בבחינת בשר קודש, which also is a רמז over here he brings from on on מצוה of מילה, of תיקון הברית, so that also ties in to בשר קודש that we remove the ערלה from the flesh. וזה בחינת נחש שפיתה לחוה והטיל בה זוהמא. This is the idea that the גמרא in שבת tells us that the נחש was able to inject חוה with זוהמא, שהוא הרוח סערה, that this is that that we've said earlier that what's what's like הטיל זוהמא? What's a negative a negative ייחוד almost? Where does the סטרא אחרא come? It's the we talk about we've quoted that that the תורה, תרי״ג מצות is תרי״ג עיטין, advice.

If I incorporate your point of view, your advice, into my הנהגה, so that's as if we I am getting together with you, and then there'll be a תולדה from that. So what does it mean that the נחש injected זוהמא into חוה, the way that we're learning? The נחש gave a negative עצה to eat from the עץ הדעת, and that created a רוח סערה. This is a רע כולל. What's a storm wind? אית הבערת מדורת תאות ניאוף. That's how we explain, it's like this whirlwind, this this this this bonfire that's כולל all of the negative, all of the lacks of שלימות are encompassed within תאות ניאוף. This is the רוח שטות, which is called in משלי אשת כסילות, the the a woman who seduces for ניאוף, והולך ומפתה את רוח הקודש של לשון הקודש.

And once there's a פגם in this area, so that already becomes a distortion of לשון הקודש, and it becomes the אשה חכמה, the wise woman so to speak, against the woman who's a כסיל, because all all עבירות come when a person has a רוח שטות. And now already we're setting up this dynamic between יראת השם and purity of language and תיקון הברית versus a פגם הברית, letting in the תאות ניאוף, and ultimately the distortion leading to חטא. וזה בחינת לפתח חטאת רובץ, literally that sin crouches at the door, it's on a פסוק, לפתח, היינו פתחי פיה של לשון הקודש, שהחטאת הזה רובץ לינק ממנו. It's this idea, this פה, we speak תורה with the with the mouth.

By the way, פה is also used as a euphemism for the the reproductive parts, it says that a woman when it's talking about in מסכת נדה in other places, it says it refers to that area of the body as a פה. When there's פתח, לפתח חטאת רובץ, where is חטאת crouching, it's ready to pounce by the פה, by לשון הקודש, by a lacking of שמירת הברית, by a lacking of תיקון in these areas. Okay, I think you know what? Got a little caught up with with an extra long introduction, but I think that that's actually very nice for today. Maybe I'll try to do an extra one during the during the week, just so we can keep up at at a pace, because I wanted to do paragraph ד' today as well.

But we're going to stop over here, and then have a fabulous חנוכה. If anybody wants who was not on the group, we actually said over a very nice ווארט on י״ט כסלו that tied into חנוכה. I can send to you separately. Shoot me a email or a text, mrubin r-u-b-i-n 214 214@gmail.com, and I will send you over a nice a nice thought for חנוכה.