LM 19.3 — Tefillah l'Chavakuk, Part 3 of 6 · תורה י״ט

Torah י״ט, we are up to אות ד', we are going to chazar a little bit where we're holding, maybe mention one or two other interesting things, and then jump into jump into the into the Torah itself. We had started off: קשה לעולם, מה צריך לנסוע להצדיק לשמוע מפיו, why is it, what is the point, why is it necessary to travel to a tzadik to hear directly from him, הלא אפשר לעיין בספרים דברי מוסר? Now, the, you know, the easiest answer, which is not what we're going to be talking about, is, besides for what one hears

from the tzadik being for informational purposes, but certainly there's a benefit to building a relationship, having somebody know you, even in terms of understanding what your problems are, what you need, the facial expressions, the, you know, understanding things that might be between the lines, and a person might not even understand what they need, so there's certainly a whole host of reasons why a person should have a one-on-one relationship with a rebbe, rather than only in ספרים or even having that person's teachings being transmitted through talmidim. But over here, we started to say, צריך לזכך את הפנים שיוכל כל אחד לראות את פניו בפנים שלו כמו במראה.

Aside from the actual rebuke, the actual mussar, whatever it is that a person actually hears from the tzadik, again, and not even just the Torah that in terms of different peshatim, different chidushim that a person could hear, but even in terms of the mussar that the tzadik gives to the person, without even saying a word, when somebody comes into contact with somebody who's essentially fulfilling his tachlit, somebody who is fulfilling the role of a human being in this world, that that dynamic alone, it's as if a person can almost look into a mirror and see how he himself, if פניו משוקע בחושך, how how a person himself, what he needs to work on.

Even if I'm working on different things than somebody else, when I see somebody who literally is has goals, has ambitions, has hitbatlut, and that person is just killing it, he's just he's doing it all, and now, all of a sudden, I look inward, and I start reflecting back on myself, just that relationship alone is not replicable by, you know, the more layers removed one is. Then we really started to get deep into it, and I think this was really at the end of the first shiur going into the second, and we unfolded this at length, I think very worthwhile, but we'll try to sum up in case you're jumping into this one. כי גודל יקר ערך של לשון הקודש, how how does a tzadik purify himself to this point?

How does a person reach this level? And really, all of us in our own on our own are trying to get closer and closer to the level where we're a tzadik. But, you know, certainly within within any generation, community, there's going to be the leaders, there's going to be the people that are closer to this, and within a generation, there's going to be a צדיק הדור. So how is it that a person reaches towards this level? And we explained גודל יקר ערך של לשון הקודש שבו נברא עולם. It's through לשון הקודש. We explained the idea of לשון הקודש itself, meaning Hebrew, but also proper usage of language, and that this is the building blocks of the world. This is how a person aligns himself with with purpose.

Now, we we explained, I'm just going to mention a couple of other things from the Torah and give one or two other points of of reference, a couple from Likutei Moharan, one actually from the Kuzari, which I thought were interesting. Now, as I'm summing it up, by the way, I'm trying to stick exactly to the text, but some of it is also the way that we explained it. When a person comes in line with לשון הקודש now, by the way, just as an interesting thing, words, besides for that words have a tremendous koach, certainly as

strong, if not more so, than actions, the way that a person also expresses himself, even the way that a person thinks, a person thinks in terms of in terms of language, when when a person literally is in line with לשון הקודש, he's tapped into the way that Hakadosh Baruch Hu, with עשרה מאמרות, ויאמר ויאמר, the way that Hakadosh Baruch Hu created the world through the building blocks of the alef beit, that is, we said, לשון נופל על לשון. We said that the other languages, which are really all distortions, we'll see that all of them have some similarities with לשון הקודש, but they have other languages, other אומות, other cultures.

To the extent that לשון הקודש is what הקדוש ברוך הוא, חותמו של הקדוש ברוך הוא אמת, הקדוש ברוך הוא created the world with the building blocks of the of the alef beit, so any other culture that has its own something, its own It subscribes to beauty, it subscribes to its own philosophy, but it subscribes to its own priorities in its own right, so then already it's going to be off-center. The רע כולל that is that The taavah of for ניאוף, that's the תאוות עריות, מדורה of תאוות ניאוף, the inferno inferno, the bonfire, as it were, of the of the תאוה in the in the sexual realm. It's the מדורה של שבעים כוכבים המוזכר בזוהר הקדוש.

So, a lot of Kabbalistic references that we try to explore a little bit that are encompassed by this תאוות ניאוף. And by means of Lashon Hakodesh, again simply talking about the the language of of of Lashon Hakodesh, of Hebrew, built from the alef bet, but we said even in terms of the holy usage, the קדוש usage of language, so that is going to be able to check and to control this lust in the for תאוות ניאוף. Now, we also said, ויבן אסא, כי עיקר עשיה ותיקון של לשון הקודש תלוי ביראת השם היא אוצרו, that the the primary תיקון for Lashon Hakodesh is dependent on yirat Hashem. But but in any event, we started going down this path understanding Lashon Hakodesh, understanding Adam and Chava.

We went a little bit into the נחש and we're going to go into it more. Point point of reference number one is that I remember at least, it could be ones maybe even more online, but is the is Torah ז. So, if you remember a little bit or if you go back to it, we really discussed over there also the idea of emunah and tefillah and ארץ ישראל, and that the more in line one is with emunah, that essentially brings geulah, and the further one moves away from emunah, so that brings galut. And we said over there, which was its own interesting discussion, that emunah is built on אמת, ואי אפשר לבוא לאמת אלא על ידי התקרבות לצדיקים.

So, we started getting into this idea over there as well of attachment to a tzaddik, and we contrasted over there the taking the עצה of a tzaddikim, and through the עצה of tzaddikim one coming to emet and emunah, as contrasted with taking the עצה from the נחש, and also explained over there through actually the mitzvah of tzitzit, aligning it with שמירת הברית and Yosef. So, a lot of the same players, so to speak, come up in our Torah and that Torah, and they are they're framed in in their own way. So, as we build these ideas, it's very interesting.

The other just, I think, מראה מקום of note that I happen to come across in a different context was the Kuzari in מאמר רביעי, אות כה, and in the middle he's discussing he discusses Lashon Hakodesh as well, explaining that Hakadosh Baruch Hu created the world with Lashon Hakodesh, that Lashon Hakodesh therefore the names when Adam Harishon named the animals, כל אשר יקרא לו האדם נפש חיה הוא שמו, רוצה לומר שהוא ראוי לשם ההוא ונאות לו ומלמד על טבעו, that that names in Lashon Hakodesh are in line with the nature, with the description, they're appropriate, they resonate with whatever it is they're discussing, because these בעצם are the if they're appropriate, they're the building blocks of creation.

And he says further that that Lashon Hakodesh has a מעלה over all the other לשונות, כי צורת אותיותיהם אינם בלא כוונה ובמקרה, even the way that the letters are shaped, they're formed are not without any כוונה. Many of the תורות we talked about until now discussed some of the letters, the יו״ד, the אל״ף, we discussed some of the נקודות, אבל לענין נוסף ומכוון ומחויב לכל אות, every letter is really in line with their character. By the way, he's coming off of a Sefer Yetzirah, so you know, some of the ideas that were that we're seeing

in in Rabbi Nachman, they come of the they come up in the in the Kuzari, he's a ראשון, and he talks over there, again coming off Sefer Yetzirah, the idea of the ל״ב נתיבות פליאות חכמה, the 32 mysterious pathways of wisdom. What are the 32 pathways? The 10 ספירות and the 22 letters, which are how everything came into existence. And he and he goes on. So, just again, sort of an interesting מראה מקום. But let's let's go forward into our Torah. So, again, we have that the world was created with Lashon Hakodesh. Lashon Hakodesh, we said, was associated with תיקון הברית. These two things go together: Lashon Hakodesh, the full תיקון of Lashon Hakodesh is יראת השם.

כנגד this is the רע הכולל of תאוות ניאוף, which is all of the שבעים לשון together really are encompassed by the תאוות the תאוות ניאוף, which is the בחינה of נחש. Now, the question that we're going to start addressing is so where is there an attachment point? How is it that the נחש is able to to entice Chava when you have something that's attached to the core, to the core first principles, to truth, to Hakadosh Baruch Hu, how is there room for any תאוה to come and entice that away? There has to be some sort of a medium. אות ד: ודע, שאשת כסילות, which is the the woman of foolishness, the נחש הזאת, היא כוללת הרע של שבעים לשון, this פגם הברית, this תאות ניאוף, אי אפשר להם לינוק מאישה חכמה.

The forces of tumah are not going to be able to have any sort of an attachment point to the אישה חכמה, to the kedushah, to Chava, from Lashon Hakodesh and all, אלא על ידי בחינת עץ הדעת טוב ורע. Now, I think it's an interesting point where it says לינוק, like to draw sustenance from. Why is it that we're framing that the forces of tumah need to draw sustenance from the forces of taharah? The truth is, is that it's only it's divine energy which animates the world at every level. All the way, if you go back to up in levels and up in עולמות, at some point there's no real manifestation of רע.

רע was developed through multiple צמצומים, etc., etc., that there should be a גילוי, so to speak, of what presents itself in רע in the world, so that there should ultimately be a counterforce in בחירה and the Adam the תכלית of Adam will be able to be fulfilled by us making the right decisions and overcoming that and coming closer to HaKadosh Baruch Hu, that there should be a גילוי. If, theoretically or Be'ezrat Hashem, at whatever point, there's going to be a full attachment to taharah, full attachment to Lashon Hakodesh, and nobody once you know truth, the

example that I've used many, many times and I'll continue to use, is that once you see something that's true, whether it be 2 + 2 is 4, you take two apples and two apples, and you see that there are four apples, or a discussion between what's behind the curtain, and then you pull away the curtain, so then it doesn't become a question of two people arguing about what the right answer is. Once you can actually be attached to the emet, you see with a certain clarity what the answer is, so then it's not that you're right and the other person is wrong, it's that you're right and everything else falls away. There's no even point for discussion between those two positions. Emet is emet, and nothing else and nothing else exists.

At that point, רשע כעשן תכלה, the the it's not that the good will prevail over the evil, it's that the רע will just be like smoke, it'll just blow away, and it'll it'll be it'll be clear that it never had any substance to begin with. And therefore, in order for רע to be able to present itself as existing at all, there has to be some sort of there has to be some sort of a medium where it's יונק, as it were, from Lashon Hakodesh. There has to be יונק from taharah, where there's a point of confusion. That point of confusion was introduced to the world with the עץ הדעת טוב ורע. Before the עץ הדעת טוב ורע, there was Adam, there was Chava, there was the Nachash, there was no problems.

It was once the עץ הדעת came, that's where that's where the Nachash entered the scene in a in a way that impacted the rest of the rest of the בריאה. Now this עץ הדעת טוב ורע we're going to identify with something called קליפת נוגה, something that we discussed from the פסוק in Yechezkel, that there were four קליפות. There were three קליפות that were entirely that were entirely רע, that are called כולה they're called כולה טמא, again, at least in terms of how they present itself. It can't be that there's no godliness at all in anything, otherwise otherwise it wouldn't exist. So there's these three קליפות, and then there's this one קליפה called קליפת נוגה, which, in a certain sense, can go either way.

שעל ידו הוא מפתה את לשון הקודש, and it's through this this ambiguity, this almost like it's not it's not light, but it's not dark, it's translucent, and it depends what's shining through it. This is one of the things that we're going to explore in this Torah. So in this paragraph, so we're going to become a little bit more familiar. קליפת נוגה is a term that if you've learned through some of Tanya, so then it comes up towards the beginning, as well. שעל ידו מפתה את לשון הקודש, and it's through this that the נחש is able to seduce, as it were, לשון הקודש, the בחינה of חוה, ומטיל בה זוהמא, and to inject in her זוהמא, this תאות ניאוף, this רע הכולל. ועץ הדעת שיש בו שני כוחות.

Now, עץ הדעת really has multiple forces, שהם טוב ורע, הוא אמצעי בין לשון הקודש, this becomes the intermediary between לשון הקודש, between חוה, שהוא אשה חכמה שכולה טוב. Again, before the נחש came onto the scene, before the the עץ הדעת טוב ורע, the אשה was an אשה חכמה, כולה טוב. ובין לשון של שבעים עממין, and between the other, which the רע הכולל being תאות ניאוף, so the representative of all שבעים עממין together, שכולו רע. So essentially what you have over here is we have three קליפות, the three קליפות which are represented in the pasuk in Yechezkel of רוח סערה, ענן גדול, אש מתלקחת, these present themselves as טומאה לגמרי, full full טומאה, and these are represented by the רע הכולל of the שבעים לשון, which is the בחינה of the נחש and תאות ניאוף.

And then we have this קליפת נוגה. The קליפת נוגה, which is the עץ הדעת טוב ורע, is some sort of a mixture. It's not called כולה טמא, as far as far as we're concerned, but it also is not tov. What it is is that it's this middle ground where there can be an interaction through which the forces of טומאה are able to seduce and pull down לשון הקודש, or we'll see also that by purifying the עץ—the עץ הדעת טוב ורע, by being מברר—and I'm using that word kind of specifically, so we'll see soon—the the gray

matter within קליפת נוגה, within within this middle stage, so then that this can actually elevate, bring a shleimut to לשון הקודש and separate it from any of these other forces, making it that there's no medium that the טומאה can pull pull it down, and there won't be ultimately anything from those forces of טומאה to be יונק from. Essentially, tov and ra will be clarified. There won't be any ambiguity over there, and ra will sort of have to separate, to go into its corner. If anything, it'll be become clear that there's no ra at all. ועץ הדעת טוב ורע זה לשון תרגום. Now, very interesting, and we're going to be able to address over here לשון—שנים מקרא ואחד תרגום also.

This Torah has a lot of very יסודות'דיק things that we're going to that we're going to speak to, although it's not so easy, it's a little bit abstract, but we're going to try as much as we can, like we do, to to make it a little bit grounded and meaningful. ועץ הדעת טוב ורע זה לשון תרגום. So, we have לשון הקודש on one hand, we have the 70 languages on the other hand, and we have the לשון of תרגום, of Aramaic, which is this קליפת נוגה, it's this middle ground between all of the other the other the שבעין עממין, the other languages, and between and between לשון הקודש לשון הקודש.

Interestingly, the note over here mentions that from the קליפת נוגה is where גרים come from, that sometimes they could be נוטה towards קדושה and sometimes the opposite. And we know that the the תרגום is really תרגום Onkelos, it's שכחום וחזרו ויסדום, okay, the Gemara tells us, but we certainly associate the תרגום as coming from Onkelos, who was a גר. So, again, the עץ הדעת טוב ורע is לשון תרגום, and לשון and תרגום is the ממוצע בין לשון הקודש ובין לשון של שבעין עממין. The תרגום is the ממוצע, it's the medium, it becomes that that that connection point, as it were, between לשון הקודש and the other languages. ר' Moshe Kramer note points out that Targum the Torah in Aramaic was actually also given at Sinai.

This language is chosen because it was the common tongue of all the Jewish people, inherited from their ancestor Lavan HaArami, and therefore the Torah and Leshon Hakodesh becomes available to us by means of our understanding it through a medium, namely Targum, the עץ הדעת. So, we see that Targum itself, the main the main staple of Torah shebe'al peh, Talmud Bavli by the way, and and Yerushalmi, the Zohar, we see that Targum becomes a medium of how we relate, when it's used in its positive sense, to Leshon Hakodesh. ולשון עממין, and the language of the nations, כשרוצים לינק מלשון הקודש, when they want to be יונק from לשון הקודש, אי אפשר להם לינק ממנו אלא על ידי לשון תרגום. They can only be יונק through Targum. לשון תרגום הוא בבחינת אשה משכלת.

The Leshon of אשה משכלת is making a chiluk between the אשה כסילה, like the foolish woman, because we had said that Chava, אשה was לשון הקודש, אשה חכמה, so the flip side of that was the אשה כסילה, which was the נחש, the שבעין עממין, תאוות ניאוף. אשה משכלת is something in between כסילות and חכמה, בבחינת משכיל in Tehillim. So Tehillim נ״ב, משכיל, Chazal tell us in Pesachim that this introduction of a קפיטל Tehillim by משכיל was על ידי תורגמן, through a תורגמן. David Hamelech said the Tehillim, but somebody else explained it or said it over to the to the other to the other people. So this was like a תורגמן, this was the משכיל. But in the pnimiyut, the idea of משכיל, כי לשון תרגום יש בו טוב ורע.

Since Leshon of Targum we said is something that's in the middle, it's like a free agent, something that's קליפת נוגה, can either be used לטוב, or it could be used לטוב ולמוטב, right? לפעמים הוא בבחינת בבחינת משכיל, sometimes it could be good, שכל, חכמה, ולפעמים הוא בבחינת משכל, which is bad, it's a לשון of like killing, of destructive. The the you know, even the Chovot Halevavot in in one place, where is it, maybe it's in Shaar Avodat Elokim, he talks about the idea that there are three different actions: there are positive actions, there's negative actions, and then there's neutral. But as he continues on, he really starts to explain that there's no such thing as a neutral action.

In other words, you would say that if I am learning, that's positive; if I'm doing an aveirah, that's negative. Let's say I'm eating, let's say I'm engaging in some sort of everyday behaviors, that's a neutral action, but once a person is conscious of what they're doing, at some point they are always either serving HaKadosh Baruch Hu, they're eating to have energy to serve HaKadosh Baruch Hu, they can elevate that action to kedushah, and they've gone farther and farther away if they relate fundamentally to the action of eating as an avodah, then they become farther away from from relating to it as a physical activity, or it could be a self-serving action, so they literally come to define their life as centered around them.

I had a actually a thought and discussion today was on the secular calendar December 31st that, you know, at first I I thought, you know, look look at the way that secular people celebrate their New Years. We celebrate our the beginning of our year, the of our yearly cycle, that HaKadosh Baruch Hu creates the world, that comes to a new cycle, another year worth of creation, and therefore we evaluate the idea that HaKadosh Baruch Hu create the Ribbono Shel Olam created the world with a purpose, where do we fit into that purpose? We understand that HaKadosh Baruch Hu is the king, where do we stand?

What is it that we ask HaKadosh Baruch Hu for the resources that we need in order to in order to שטעל צו, to be mevatel ourselves to HaKadosh Baruch Hu's purpose? And maybe you could say that even the idea that people do ask for personal needs, for physical needs, but all of that is because a person also, depending where we're holding, also we need a certain מנוחת הנפש, we see that we need a certain רווחס in order to to live a life that's כל כולו to be an עבד השם.

Now, if you look at other people, the way that they celebrate their New Years, so some of them at the bottom of the spectrum maybe are really just going and getting drunk or engaging in other types of physical activities, but even the people that have a New Year's resolution, I I was thinking, so is that their New Year's resolution different than ours? And I think it is. It's because if a person is essentially living a life that's totally self-centered, so whether or not they're living for physical pleasure and they celebrate their New Year by just

ignoring all sense of obligation and just totally totally engaging in gashmiyut, or even if they say, "Well, I want to be somebody who's a person that I would admire," but it's not really because they're being mevatel their personality, what it really is is a recalibration of the year around them. We recalibrate the year around the Melech Malchei HaMelachim HaKadosh Baruch Hu, and it's like if you draw a circle around the center, so we might be on different sides of the center, but all of Klal Yisrael is focused around the center, and we recalibrate around מלכות of HaKadosh Baruch Hu.

Torah י״ז was amazing, and we discussed that around Rosh Hashanah time, whereas a person who's self-centered and they live life all just only around themselves, regardless of whether or not they have more base desires or something that might be perceived as a little bit more elevated, but ultimately they're drawing the circle around them. So when we when a person is able to take those things in the middle, the things that would seem to be physical, whether it's whether it's the the relationship between a husband and a wife, physical relationship, whether it's eating, whether it's anything else, and they're able to put those into the context of kedushah, the context of עבודת השם, so then they're taking something which is like קליפת נוגה and they're elevating it, then they're eliminating that middle ground.

They'll bring a שלמות to לשון הקודש and leave no room, no attachment point for the other three קליפות, the קליפות of טומאה. Whereas if it's the opposite, if that middle ground, those physical activities are but do become self-centered, they become activities not as a means to an end, but an end in and of themself, or, you know, to serve to serve the person in his own physical desires, so that really now all of a sudden that becomes the fourth קליפה, and that becomes a a place where טומאה is able to attach itself to the individual.

So כי לשון תרגום יש בו טוב ורע, לפעמים הוא בבחינת משכיל, ולפעמים הוא בבחינת משכל, ואשת כסילות, and this idea of טומאה הזאת, this תאוות ניאוף, the רע כולל of the 70 nations, הוא מפתה את אשה חכמה, it seduces the אשה חכמה, על ידי אשה משכלת through תרגום. R'' Moshe Kramer talks about maybe in a little bit less of an abstract way. He says something along the lines of, you know, really we should use our חכמה and our שכל towards Hakadosh Baruch Hu. It's true that there are certain גשמיות, physical תאוות. When a person goes and then they use their שכל, they use their חכמה in order to rationalize doing the wrong thing, so now all of a sudden that that becomes like that middle ground, that קליפת נוגה.

Now they're using their שכל in order to compromise to compromise true חכמה. כי עיקר תגבורת הקליפה, because the the true or the the primary strength of קליפה אינו אלא על ידי לשון תרגום. Now, why is that? That טומאה could be the טומאה could be, the forces of טומאה could be very strong, but the primary strength is through תרגום, is through that middle ground of קליפת נוגה, that's where it's able to attach itself to be יונק from לשון הקודש, to really gain its, to really gain its power, to have its impact.

ובבחינת ארמי אובד אבי, ארמי which is Lavan destroyed אבי, so ארמי is like לשון of ארמיות, it's that לשון of תרגום, and through that, אובד אבי, it destroyed Yaakov, who is the בחינה of קדושה, ובבחינת מן ארם ינחני בלק, that via ארם, via Aramaic, via תרגום, that's where בלק brought בלעם from ארם, which is לשון of ארמיות, to curse כלל ישראל, שהוא לשון תרגום, שהוא לשון ארמי, שדרך שם מסתערין, הקליפות, depending on the the גירסא over here, לינק מהקדושה. The פתח to get at קדושה is via this middle ground.

That's where the the tumah is able to be יונק from kedushah, that's where it's able to impact and seduce Chavah, to seduce lashon hakodesh, to inject its זוהמא into into Chavah, and to ultimately, like we spoke about in תורה ז, to give the עצה of the נחש where it will take something that was otherwise on a high level and bring it, bring it to, to to, to a state of being compromised. ועיקר בנינו ושלימותו של לשון הקודש, the עיקר בנין, the עיקר שלימות where lashon hakodesh will ultimately find its, you know, come into its own, where the forces of tumah will basically fall away, אינו אלא על ידי שמפילין הרע של תרגום, that's where it essentially is מפיל the the bad part of תרגום.

Again, the עץ הדעת טוב ורע, that middle ground is essentially some sort of ambiguity. It can be purified, it can be elevated, it can be used towards kedushah, but there's also parts that are that are geared, and especially if they're used towards tumah. So when a person elevates the תרגום, when it when it uses this this middle ground of קליפת נוגה and elevates it, it shines the light through this, like we said this like translucent material, מעלין את הטוב שבתרגום ללשון הקודש, על ידי זה נשלם לשון הקודש. So at that point, using our mashal, the way I'm understanding it, you have lashon hakodesh, and it's you have tumah, which there's no way for tumah to attach itself to lashon hakodesh, to to kedushah.

The only way to for kedushah to become compromised, like we said, is to rationalize. You're using seichel, you're using seichel that really something that's intellectual, not pure chochmah, it could be easily either used towards chochmah, towards towards a totally elevated thing, and you look at something that's totally physical, totally gashmiyut, as having being towards the tachlit of life that you should compromise kedushah for something that's a short-lived pleasure, for something that's not really objective truth, it makes no sense, there's no room for it. Alternatively, a person could use their seichel, and they could they could start rationalizing chochmah and bringing it to the other side.

When a person elevates the תרגום, they eliminate that middle ground, they bring that middle ground up towards לשון of kedushah, so now that brings a שלימות to lashon hakodesh, cuz it can no longer be impacted by the forces of tumah, and that a person will be saved from the תאוות ניאוף. Because if a person is really has utter clarity, so then it would be no different from the the same way that a person doesn't have ta'avah for certain, there are there are certain people on a very low level that do have very, very, very base ta'avot. As a person becomes more elevated, so then it's not just that they overcome that ta'avah, at a certain point, those ta'avot fall away. It doesn't even it doesn't even appeal to them.

So even this תאוות ניאוף, the the this base this desire in the sexual realm, which is the hakolel of all of the שבעה שבעים עממין, that also a person will be mitgaber on that. A person will be able to separate from that so that it'll have no power over him, if he's able not only to subscribe to לשון הקודש, but to to to take the tov that's in קליפת נוגה, to elevate that middle ground so that there's no attachment point for tumah. ולבן ארמי, שהוא ארמי אובד אבי הנ״ל, רצה לינק מהקדושה. Now Lavan wanted to create this middle ground, to institutionalize this targum, this this this way that he'd be able to attach and be yonek from לשון הקודש. And therefore, רצה לינק מהקדושה על ידי תרגום, על כן קרא לו יגר סהדותא.

That's why, when he was going to make a treaty with Yaakov, he called the pile of stones יגר סהדותא. He named them in Aramaic. ויעקב היה מעלה את התרגום ללשון הקודש. He took this thing that Lavan had called יגר סהדותא, and he said, "No, we're going to elevate it, we're going to bring it onto לשון הקודש side." ועל כן קרא לו גלעד בלשון הקודש. And therefore, he gave it a name in לשון הקודש. I have over here from one of the sefarim that I think I heard from from Rabbi Maimon, that he said that Gilad is really representative of this whole process, that the Gilad is ג׳ ל׳ ע׳ ד׳.

ע׳ is the שבעים עממין, ד׳ is the four kelipot, and ל״ג, 33, would be the 22 letters plus the ten sefi rot, which, by the way, the Kuzari quoted also from the Sefer Yetzirah, we mentioned, and with the hakolel, so it's 22 and ten and one more. So the building blocks the 22 letters and the 10 sefi rot, and relating to kedushah, the way that we bring tikun, so that already overcomes the שבעין עממין, and then the the the four kelipot. But okay, vezeh, this idea that we have to be משלים לשון הקודש through targum is represented by the idea that ויפל ה' אלקים תרדמה, before Hakadosh Baruch Hu brought a shleimut to Chava, to the isha, to לשון הקודש.

So before that, the the the way that the Midrash says it is that Adam and Chava were like back-to-back, and they were they were not able to have a zivug. And what did Hakadosh Baruch Hu do? He was ויפל ה' אלקים תרדמה, he brought a tardemah, a sleep, מספר תרגום, which in גימטריא תרדמה is the same as תרגום, כמובא, like it's brought in the Kitvei HaAri, כי על ידי התרגום, through targum, through this tardemah, through this middle ground, is עיקר בנינה של לשון הקודש. The way that Chava, the way the לשון הקודש was able to reach a shleimut, now again, we have to like open our mind to the idea of penimiyut.

This is certainly not peshat in the words of the pesukim, but the way that we've explained penimiyut before is that when we understand the structure of reality, the structure of the way that things present itself, and this is what the Kuzari is bringing with from Sefer Yetzirah also, that whether it's in the realm of olam, of shanah, of Adam, in in all of the different realms of reality, of universe, the different the different structures and spectrums on which things operate, there's one structure that presents itself, even though it it it manifests in different ways.

But this structure is a unified structure, and that's one of the things we see we ultimately see a yichud of Hakadosh Baruch Hu, that there's that there's one structure no matter how diverse and how varied things seem, there's a certain unity that represents itself in all of us, in in in everything out there. And therefore, when we have these principles of penimiyut, so we see that they're reflected in the pesukim, in the way that the the story is also. But again, this is not at the level of peshat. The level of peshat also has its truth.

So, again, over here we see that כי על ידי התרגום, through תרדמה, עיקר through through this kelipat nogah, when that's elevated, that's where the עיקר בנינה של לשון הקודש, that's where the Chava was able to come to her own, and that's where ultimately Adam and Chava were able to get together and have a zivug. ועל ידי שמעלין את הטוב שב תרגום ללשון הקודש, מפילין הרע שבו, once we're able to bring out the good of kelipat nogah toward לשון הקודש, then נופלין כל שבעין לשון בבחינת לשון נופל על לשון, like we explained in the last shiur.

Once לשון הקודש comes to its שלמות, so then any of the כחות that would have been there, that would have been present in any of the שבעין עממין, so those other languages, those other cultures, any of those other values will fall away. וזה ויפל לשון נוטריקון פה להם ולא ידברו. That the goyim have a mouth, but they don't speak. That's ויפל, meaning falling into a תרדמה, כי על ידי בחינת תרדמה, through this sleep שהוא בחינת לשון תרגום, through the sleep meaning that this through this קליפת נוגה, through this middle ground, through the idea that we're

bringing out the טוב in it and we're putting down the רע in it, שעל ידי זה עיקר בנינה של חוה, that's where חוה, that's where the אשה, that's where לשון הקודש, the kedushah is able to find its שלמות and be protected from the תאות ניאוף, from the נחש, from the from the other languages. שהוא בחינת לשון הקודש, על ידי שמעלין הטוב שבו, through bringing out the positive aspects of the תרגום, ומפילין הרע שבו כנ״ל, and and making the the bad parts of it subservient, על ידי זה נופלין כל השבעים לשון בבחינת פה להם ולא ידברו. It has a mouth, there are 70 other languages, ולא ידברו, they don't find they don't find expression. ראשי תבות ויפל וכולי כנ״ל.

Just as one interesting point, the difference between I heard Rav Noach Lubiansky mention, difference between amira and dibbur. Amira is if I I think something and I say it, that's an amira. Dibbur is a communication. So over here it says פה להם, there are 70 other nations, ולא ידברו, but they find no expressions, no one for them to communicate with. You know, as far as they're concerned, there's nobody home. There's no there's no way for them to bring down anything kadosh.

ויוסף, now by the way, just also as a point to note, go I would go back, very interesting, this idea that we're talking about, the way that I think it presented itself in just in terms of avodah, in terms of personal development, in a personal context, we had in Torah ח', in Torah eight, around paragraph five maybe, around paragraph ה', we were talking about when a tzaddik can contend with a rasha, and we we spoke about this idea also That the only way that a tzaddik will be able to contend with a rasha is where they eliminate that that middle ground.

In other words, where where it is a place where the the just even through this interaction with the tzaddik and the rasha, even though the tzaddik is representing the positive, but what if the rasha will be able to affect the tzaddik in the in the least, I think the one of the examples if I remember that we used is you take a you take a a tzaddik who is just totally removed from anything that's not kedushah, and he can walk into, you know, a very טמאדיק place, and it just doesn't affect him. As far as he's concerned, he has no idea he's walking, and he goes, and he he pulls out the the rasha to bring him back to the beit midrash let's say.

Whereas let's say a a person who maybe he's a baal teshuvah and from his youth he was used to a certain type of music, certain types of food, and he goes there, and even though he has all of the right intentions, but the smells, the music, the sounds impact him in something that might have really been dormant, but it affects him a little bit, so then he himself can be impacted. And we discussed this idea that that the the only time that really kedushah could be on its own and safe is where there is no there's no middle ground. But where there's an attachment point to tumah to kedushah, then the kedushah itself can be impacted. Definitely a very interesting discussion over there.

There the all the pieces are fantastic, and we can go back to Torah ח over there. But also in Torah ח, it talks about how does a tzaddik come to this point, and we discussed through Torah and through tefillah, so definitely very worthwhile in terms of how a person is able to separate himself from these forces of tumah to be able to to to be to to be in a in a place where he's not going to be impacted, עיין שם. Now יוסף, על ידי שהיה לו שלימות לשון הקודש, יוסף through having a שלימות in לשון הקודש, על ידי זה יכול לפרש החלמין, because what's the idea of interpreting a dream?

Every dream, the Gemara tells us, has some truth to it, but it also had a dream is אחד משישים of נבואה, but also every dream is מעורב with פסולת. There's also there's also דברים בטלים that are mixed into the dream, so the idea of interpreting a dream also involves these בירורים. Like in Torah ח, we talked about being מברר בירורים through Torah and tefillah, but over here, this כח of being מברר בירורים of of of purifying the קליפת נוגה, of elevating rather the קליפת נוגה, of of clarifying what what it's for, this physical act: is it an act of kedushah, is it an act of tumah, is it an act of avodah, is it an act of being self-serving? This idea of interpreting, of clarifying what's what's what, כי עיקר החלום הוא בשינה.

The עיקר חלום happens during sleep. We just said that שינה, תרדמה, תרגום, right, that's what is able to attach itself to לשון הקודש, that's what when it's purified brings a שלימות of לשון הקודש, היינו בתרדמה, ושלימות לשון הקודש על ידי תרדמה. Through this sleep, through this putting down the כוחות הרע of תרגום within within the קליפת נוגה, שהוא בחינת תרגום כנ״ל, that's where a person is able to bring שלימות לשון הקודש, so that will no longer be impacted by the תאוות and by the negative forces. ועל כן יוסף שזכה לשלימות לשון הקודש, שעיקר שלימותו על ידי תרדמה כנ״ל, על כן היה יודע לפרש החלומות ש שבא בתרדמה. That's how Yosef was able to interpret dreams, and it was a process.

First, he interpreted the dreams of the of of the the wine and the the person and the baker in jail, and then he ultimately was able to interpret the dream of Pharaoh until he reached מלכות, and we know that the Midrash tells us, the Gemara tells us, that Gavriel came before he before he spoke with Pharaoh and taught him the 70 languages. So we see, difficult to understand how all these concepts come together, but that at that point, Yosef and Pharaoh both understood 70 languages, but Yosef's שליטה over Pharaoh, who also understood 70 languages, was because Yosef also had the addition of לשון הקודש. So all of these concepts really just fit together in in one big picture if a person can can keep a תפיסה on it.

כי זכה לברר אז בחינת לשון תרגום, because Yosef was זוכה to be מברר the the the תרגום, this middle ground, this קליפת נוגה, this gray matter, את בחינת התרדמה, דהיינו להעלות טוב שבו בלשון הקודש through this בחינה of תרדמה, of שינה, the same way that that the איש went to sleep and then Chavah came into her own so that she was able to have a שלימות and able to be מזווג with Adam. So so too over here, there was a there was a תרדמה. Yosef interpreted the dream. He was מעלה the טוב in תרגום, also תרגום תרדמה, he was מעלה the טוב to bring a שלימות לשון הקודש. That's how he interpreted the dreams, ולהפיל הרע שבו, שזהו בחינת שלימות לשון הקודש על ידי לשון תרגום כנ״ל, which is what we're explaining.

ועל כן היה יודע לפתור החלום שבשינה ותרדמה, and this through elevating the טוב, through being מברר the reality in the dream and putting down דברים בטלים, שהוא בחינת תרגום, that's a bechinah of of תרגום, of being מברר the טוב in תרגום, כי יודע לברר הטוב והאמת שיש בחלום, שהוא בחינת תרדמה, בחינת תרגום, כי הוא זכה לברר לשון התרגום, because Yosef was זוכה to be מברר in תרגום, שזהו עיקר בחינת שלימות לשון הקודש על ידי תרגום, שזכה זה כנ״ל. It seems a drop repetitive, but I think it's part of it is because we've been reading these ideas as we've been going along.

Now continuing on to paragraph ה, just to take a little bit of stock, you know, it's hard not to get confused because we're talking about certain ideas almost on parallel tracks, but the formula on which we're talking about is essentially consistent. So, we have לשון הקודש together with Ruach Hakodesh, with שמירת הברית. We're talking about it in terms of Chava, in terms of the אשה, without going back through how we've been talking about this, but we've been along for the ride together. And as opposing these forces of לשון הקודש, this force of טהרה, it's opposed by the 70 nations, the 70 languages as opposed to לשון הקודש, the רע הכולל, the תאוות ניאוף, which opposes the שמירת הברית.

And the question is, is where is it that these forces of טומאה, this רע הכולל, this the the נחש, as it were, is able to be יונק, is able to have any any sort of a היכי תמצי? Where does it get energy from? Where does it have a standing in the בריאה to even operate in order to really try to draw from and draw down, to pollute, as it were, the the forces of טוב and the forces of of קדושה and טהרה and לשון הקודש? That is through the עץ הדעת טוב ורע. The way that we explained it was that there are certain forces of טומאה which are represented by three קליפות.

Sometimes we combine them and refer to with the רוח סערה, the שטן, but on the other hand, there's the forces of קדושה. It's through this sort of gray matter in the middle, this קליפת נוגה, which is an agent that can go either way. It is the in in term it's the first force, the first covering that's surrounding the forces of קדושה, and then come the three other קליפות which are נוגע. To the extent that that the that this קליפת נוגה, this תרגום, as it were, it's another language, it's not לשון הקודש, but it's also not

one of the other 70 languages, to the extent that this קליפת נוגה, this תרגום, can be can be used towards the negative, or in other languages that we were talking about, let's say the mundane the seemingly mundane activities, the everyday activities that a person goes through. So, a person needs to eat, a person needs to engage in the marital relationship. If those are directed towards קליפה, they're self-serving, they're for pleasure, at the at one end maybe a person is doing them for דברים אסורים, so then you know, that could be really klipah.

But if even person is doing them as sort of like a neutral, so that is not as part of avodas Hashem, and those become the area where the where the klipah, the forces of tumah, can can attach themselves and start drawing away from a person being totally in the realm of kedushah. Whereas if a person takes the תרגום, a person takes that middle level and elevates the tov, he's מברר the tov, he's מברר the the the kedushah and and takes that and elevates it, so at that point there's a wedge that's drived in that middle layer, and the the the forces of tumah will have no attachment point to the forces of kedushah.

So, going into paragraph ה: וזה, this idea that one is not זוכה to שלמות לשון הקודש, where really the klipat nogah, that middle level, becomes totally elevated through תרגום, that is a בחינה called מקרה לילה. It's coming from a pasuk in דברים כ״ג, י״א. And the Gemara in Pesachim actually says: אמר רב יהושע בן לוי לעולם אל יוציא אדם דבר מגונה מפיו. This is not in the text, I'm reading from from the note over here, bringing the Gemara that a person should not say things that are disgusting, things that are negative from their mouth. And he brings one source: רב פפא אמר תשעה שנאמר כי יהיה בך איש אשר לא יהיה טהור (doesn't say טמא, a person that's not טהור) מקרה לילה. What we see is the שבח of Lashon Hakodesh.

By the way, we went into this in one of the earlier shiurim, I think, on this Torah, the idea that there is no Lashon Hakodesh does not have any words that are specifically designed towards tumah. You can work around it in order to refer to whatever it is that you're referring to, but this ties very much into our Torah: where is it that there's no שלמות לשון הקודש, where there's a מקרה לילה? In other words, it's not inherently טמא, we're taking words that could that could go towards טהרה, and we say that it's לא טהור. Okay, take that for what it is. So, this idea where a person's not elevating תרגום, and he's not coming to a שלמות of לשון הקודש, is a בחינה of מקרה לילה.

We have some amazing some amazing ideas coming out of this paragraph. שהרוח סערה, which is the the phrase that we're going to use to encompass the three קליפות that are that are רע גמור as opposed to the קליפת נוגה. So, רוח סערה, the tamei forces, היינו הרוח שטות, sometimes the Satan is called רוח סערה, רוח שטות, היינו השבעים לשון representing the שבעים לשון, which again the רע הכולל is תאוות ניאוף, but that the forces that are inherently טמא עולה על ידי תרגום על ידי תרדמה, על ידי שינה, ויונק מלשון הקודש, מרוח הקודש, מברית קודש.

So again, the way that he's talking over here is really almost on parallel on parallel tracks, and he says the that the forces of tumah, the way that they're able to be יונק, their attachment point again to ruach hakodesh comes through תרגום, comes through this middle level. We said already before that תרדמה and תרגום align, this is in the in the context of the פרשה by Adam and Chava, where Chava, where Lashon Hakodesh was able to come into its שלמות, come into its own, that Adam was it was like they were פנים, פנים ואח, that they were not face to face.

And the the the when when Chava ended up, the way that she was able to come face to face with Adam, so to speak, in order that they should go and be able to be מזווג, so that was where that was preceded by a תרדמה, by a sleep. So again, the we have to understand that there's a an idea in a superstructure, a higher structure that talks in the penimiyut, and also right, it represents itself in the pshat. But don't confuse don't don't confuse those two things. Don't think that pshat doesn't exist on its own, and that the סוד doesn't exist on its own, it's just that the ideas are reflected on both, but the the pshat the Torah is אמת, and there's a true pshat and there's a true penimiyut.

Now again, so this is where the תרגום, and the תרגום acts as this marketplace basically almost, where where the tumah interacts with the with the taharah. כי מי שיש לו שלמות לשון הקודש מקרר חמימותו בלשון הקודש. If a person ends up with a שלמות לשון הקודש, so then they will be able to cool off the חמימות with Lashon Hakodesh, we'll explain in a second, בבחינת חם לבי בקרבי, my heart was hot within me, דברתי בלשוני, and therefore through לשון הקודש שמקרר חמימותו בדיבור של לשון הקודש, that there was a cooling effect through לשון הקודש, בבחינת זאת הפעם עצם מעצמי, מכאן שנתקררה דעתו בחוה, that אדם הראשון was like was like a free agent.

He couldn't find any zivug until he until he encountered Chava, and he said, זאת הפעם עצם מעצמי, and he his this this un- this unaddressed, you know, fire, this energy, he couldn't he he couldn't get together with any He didn't have a mate in any of the animals, so he found he found a mate, when there's a noten and a mekabel, so then that creates a that creates a shlemut, and they're able to, again, be mezaveg, and then and that that that that sets up a productive a productive relationship. Now, where he's saying over here is that every person, every every neshamah is be'etzem a fire. There's We are a bundle, or we have within us, however, I don't want to misstate, just divine energy that's set up for productivity and and for tachlit.

Whenever there is raw energy, that energy needs to find, this in my understanding, needs to find an outlet. That outlet could either be directed towards kedushah, in which case it finds its true expression to the point that something that's really a distortion of that has no appeal. If a person does not direct that raw energy in the right places, so you could think about like a hose where, you know, there's some sort of a blockage, it comes out in either first of all it doesn't come out fully, but it also comes out in a distorted a distorted way, and that can come out either if a person is engaging in in really wrongful behavior and wrongful activity, that can come out as in in aveirah.

The you know, there are sefarim that talk about the idea that that Torah is the the more that a person learns, the more that their ta'avah their ta'avah goes down. In our in our Torah that makes a lot of sense because we see that Torah is where a person, Torah and tefillah is where a person's able to be mevarer, to clarify, to bring out the taharah. We actually said it, we quoted Torah ח, but I just want to quote the language from Torah ח for a second, if I have it right over here. Torah ח, paragraph ו: לבוא להפריש ולהב- להבדיל ולבטל הרע מהטוב.

It's literally what we're talking about, that in the place of the עץ הדעת טוב ורע, the place where a person can separate out the טוב and the רע, drive a wedge between everything that's אמת, everything that's טהור, everything that's קדושה'דיק from the things that are טמא that won't be able to attach, הוא על ידי תורה ותפילה. So through Torah and tefillah, a person can effect these clarifications and channel things so that they go in the right direction. If a person doesn't do that, so where does the energy go?

So keneged this on one hand is the תאוות ניאוף, which is the כולל, but even if a person is not engaging actively in that type of behavior, that can result in a מקרה לילה, in a a night emission as it were, which is on one hand accidental, on the other hand, it's where a person certainly if a person has certain thoughts and things like that by day, so then it can manifest in an emission at night. But second of all, that's where the the the energy at some point needs to be released.

So we see this, you know, this like זה לעומת זה in a certain sense of אבל מי שאין לו שלמות לשון הקודש, a person that does not have שלמות לשון הקודש, אזי הרוח סערה, the רע גמור, the תאוות ניאוף מקרר אותו במקרה לילה בשינה, then it's ultimately going to be expressed and manifest in a night emission. בבחינת אשר קרך בדרך, לשון קרירות, הוא בחי בדרך as it's this is a pasuk going by Amalek. Rashi says that there were three ways אשר קרך בדרך וי ויזנב, there were three ways that Amalek encountered Klal Yisrael. And Rav Chaim Krimer's note brings Rashi that מקרה, אשר קרך בדרך, number one is that they chanced to meet you.

Amalek is really one of their one of the things is leitzanus, so we we live in a world of tachlit and purpose, and the idea of happenstance, the idea of coincidence, the idea of taking something that's meaningful and attributing it to, you know, to to mean to meaning meaningless, being meaningless, that is an Amalekdik behavior. We've had these conversations like a couple years ago we gave a beautiful shiur from the Alei Shur podcast around Purim time, I think, talking about Amalek and also by Bilam and Balak, talking about that the whole idea of Purim is that it's it's a Yom Tov where there isn't any miracle and there isn't any direct communication.

What it is is finding meaning in the everyday, and Amalek is the opposite of that, where a person just attributes things to happenstance. But the other two things over here is that they brought the Jews to sexual impurity, as in the word keri, and also that they kor is lashon of cooling, they cooled off the fear. Now we see over here, right, that even לשון הקודש is associated with yirat Shamayim, they cooled off the yirat Shamayim that the Jews had when they attacked them. So again, we say אשר קרך בדרך, that by Amalek it says that they were that that they happened on the Jews, so to speak, בדרך, לשון קרירות, קרך is a lashon of kerirut, to cool off.

Baderech is בבחינת כן דרך אשה מנאפת, דרך is a lashon of niuf, it's lashon of of of of ta'avah of of ta'avah of a sexual nature. We see almost a contrast in the pesukim all the way at the end of Parashat Beshalach, and then going right into Yitro, the two reactions, although there's a question exactly chronologically the order of when Yisro came to Jewish to join the Jewish nation, the the the reaction of those outside of כלל ישראל to the events of כלל ישראל. Yisro came and had one reaction, came to join the Jewish people, and Amalek came to attack them, as it were.

They they came to attack this idea, this לשון הקודש, this יראת שמים, this being at the height, and came to attack them with תאוות ניאוף, with אשר קרך בדרך ויזנב, this this רע הכולל. שהרוח סערה הולך דרך תרגום, that the so what we're talking about is that this רוח סערה, how is it יונק from kedushah? How does it gain its own energy? How how is it able to divert רוח sorry, how is it able to divert kedushah? Through תרגום, through taking taking things, through rationalizing, through taking the mundane, through trying to redirect it, שהוא בחינת נוגה ויונק מן החשמל הנ״ל, and it's יונק from the חשמל, which for now we'll just associate with ברית קודש, with with לשון הקודש.

So this last this last few lines, this last this last few lines said that a person that doesn't have שלמות לשון הקודש, so the the area, the marketplace in which the רוח סערה, the the טומאה the טומאה רע גמור forces are going to be able to attack is going to be through תרגום, and that's where the תאוות ניאוף represented by Amalek coming to כלל ישראל is going to be able to attack them. Again, ואלישע, so we're going to see these ideas coming through in different ways now in other areas of Tanach. אלישע היה יורש מאליהו רוח הקודש, אלישע inherited, as it were, from ruach hakodesh from אליהו, ועל ידי זה היה מקבל ממנו שלמות לשון הקודש, בבחינת ויהי נא פי שנים ברוחך אלי.

So we see over here the לשון of פי, like פי שנים is double, פי is also used in terms of mouth, in terms of language. By the way, the same way that we have representations of the Sefirot and they can be represented also in the human form, they could be represented also in the face and in the in the parts of the face, the idea of יסוד is represented by ברית קודש, but also could be represented by the by לשון. So over here that Elisha asked for פי שנים in terms of ruach hakodesh from his rebbi, from Eliyahu Hanavi. פי שנים היינו לשון הקודש, כי שנים מקרא ואחד תרגום. מקרא over here is Lashon Hakodesh, so what does it mean פי שנים?

שנים מקרא, תרגום is a לשון of ארמי, of קליפת נוגה, and therefore the way to come to a שלמות of Lashon Hakodesh is to have פי שנים, to have Lashon Hakodesh which subsumes the what's the תרגום? The תרגום comes to explain the לשון the Lashon Hakodesh. When a person is doing שנים מקרא ואחד תרגום, so they say Lashon Hakodesh, and then they say it we we don't speak תרגום anymore, so some of us, you know, as a halachic matter, you can look up whether to do it in Onkelos, whether we use Rashi, whether we use English, איך שיהיה, ask your own local orthodox rabbi.

But the bottom line is is that we have we have a שלמות of Lashon Hakodesh going together with the תרגום, elevating the תרגום, and that's what brings one to שלמות לשון הקודש represented by Elisha getting פי שנים of Ruach Hakodesh from Eliyahu. על ידי, we're going to speak more about שנים מקרא which is which will be very interesting and worthwhile, על ידי זה כתיב ביה, איש קדוש עובר עלינו תמיד. In the in the story by Elisha, so it says that the Shunamis recognized that Elisha was an איש קדוש, שלא ראתה קרי על סדינו. It brings over there in the Gemara actually two two ways that she recognized it: either that there was no it's שלא ראתה זבוב עובר על שולחנו, there was no flies by his table.

I saw one of the Sefarim actually bring down that זבוב is also the same בחינה as עמלק, and חד אמר, סדין של פשתן הציעה על מיטתו, ולא ראתה קרי עליו, that there was no מקרה לילה, that there was no nocturnal emission. So that's how she understood that he was an איש קדוש, that because an איש קדוש is not going to have a nocturnal emission. All the raw energy, so to like we said before, is going to be directed towards the tov.

So כי על ידי שלמות לשון הקודש ניצולין ממקרי לילה כנ״ל, כי על ידי שלמות לשון הקודש זוכין לתיקון הברית כנ״ל, because since he was a שלם בלשון הקודש, so every all of the forces of energy were directed towards the tov, and he elevated the תרגום, שנים פי שנים, שנים מקרא ואחד תרגום, and the forces of tumah were not able to attach to him, and therefore it didn't come out in terms of מקרי לילה, כי עיקר שלמות לשון הקודש הוא על ידי תרגום.

The לשון הקודש, we drive that wedge in the תרגום by being, making, being mevarer through the Torah, through tefillah, but the by being mevarer the elements of tov within תרגום, so the לשון הקודש comes to its shlemut and stand on its own, and there's no makom for the tumah to attach, ובבחינת תרדמה ושינה, which we said in the in the אדם וחוה מעשה and פרשה, and also that we associate with תרגום, דהיינו על ידי שמבררין אז בחינת התרגום, בחינת התרדמה כנ״ל, ועל כן אז ניצולין ממקרי לילה שהתרדמה כנ״ל, so that when a person's תרגום is

intact, when the sleep is intact, so then that's a siman that לשון הקודש is also intact, it comes to its shlemut, and therefore she recognized that he was a he was an איש קדוש, that he had a שלמות בלשון הקודש because there was no מקרי לילה. So if the תרדמה, the שינה, the sleep, there's no nocturnal emission, the תרגום is intact and it's elevated, so then also he's an איש קדוש. And we see also וזה שביקש דוד: ראש מסיבי עמל שפתימו יכסמו. That David Hamelech said that ראש מסיבי, the leaders of those who are against me, עמל שפתימו יכסמו, so essentially that their own words should bury them, their own words should cover them.

But ראש מסיבי, what does it mean that the head of the those who are against me, who are surrounding me, הוא בחינת קליפת it's a bechinah of קליפת נוגה. We call a נוגה it says over here that נוגה is referred to as עמל שפתימו, the work of their the result of their mouth. But קליפת נוגה is the first layer, like we saw by Yechezkel, that surrounds the the first level that surrounds the קדושה, נוגה לו סביב, that's the first layer of non-kedushah before the three other קליפות, שהוא ראש המסבבים את הקדושה, because the so the first layer of kelipah, that point of interaction where the tumah can either get at or not get at the kedushah, is going to be the kelipat nogah, that's the targum.

עמל שפתימו יכסמו, so the work of their lips should cover them up, should hide them, העמל והרע שבו יתבטל. But what does it mean in the pnimiyut? That the the the ra within the kelipat nogah should be should be essentially become battel. ועל שאר לשונות העמים שהם בחינת מדורות של שבעים כוכבים הנ״ל, ימוטו עליהם גחלים, and once there's no attachment point for the forces of tumah to be יונק for the from the forces of taharah, from the forces of kedushah, so what's going to happen?

ימוטו, there there should be fire that will essentially become battel, and the fire of purity, the חשמל וחיות אש, so now that's going to consume, it's going to render all of the other negative forces battel, that since there won't be any legitimate, there won't be a diversion of the actual substantial forces of אמת and taharah and kedushah that's essentially being יונק, that's being diverted to sustain the forces of tumah. So now the חשמל וחיות אש that stands on its own and it's essentially the the the the other the other forces of ra will become battel, they're going to evaporate, they'll become consumed by the forces of קדושה, כי מאש יצאו והאש תאכלם, that the that the אש of positive אש, it will essentially will essentially consume the other תאוות ניאוף.

if it's not going to stands on stands on its own as a as a its own force. היינו בחינת נוגה שהוא בחינת תרגום צריכין שיתבער, so again, explaining that the kelipat nogah, targum, once you are able to clarify the good and the bad part, so now it's no it's no longer just sort of like this medium where the tumah can attach to the טהרה, שיפול הרע שבו והטוב שבו יתברר ויעלה, that the it's going to elevate, we're going now to define the this, you know, this gray matter, this בין השמשות period, we're going to now

drive a wedge, we're going to define what's good and what's bad, there's not going to be any attachment point for the tumah to the טהרה, ויהיה נכלל בתוך הקדושה, and it's going to fold within the קדושה, היינו בלשון הקודש, שזהו בחינת שלימות לשון הקודש על ידי תרגום כנ״ל, like we've been explaining. ושאר לשונות העכו״ם, the other negative forces, the טומאה, שהם בחינת רע גמור צריכין לכלותם לגמרי, it'll essentially become totally consumed, totally destroyed, there won't be anything there, בבחינת ימוטו עליהם גחלים, that the that the fire, the coals will rain down on it כנ״ל. וזה, get ready for this, if you came here for this, it was it was worth it.

וזה בחינת שלהובא דאשא, this is the flame of fire, the שלהבת אש, הבחינה of חשמל that's that's מבטל all the קליפה, היורדת בערב שבת על ראש הקליפות. What happens on Shabbat? There's תוספת שבת, there's 40 minutes, 18 minutes, whatever you do, we take from the mundane, from from Erev Shabbat Kodesh, and we fold that into the kedushah. We take the tov in the קליפת נוגה, and we make it קדוש, שלא יוכלו ב- so ש- so but what happens when we do that? When the forces of klipah, when we're trying to take the קליפת נוגה, that Erev Shabbat, the part that's not inherently kadosh, and fold it within kedushah, the forces of tumah, there's that ערב שבת יצר הרע, right? The forces of tumah want to sneak in, and what do we have to do?

We have to drive a wedge, so we take some of the Erev Shabbat Kodesh, and we fold that into שבת, שלא יוכלו בנוגה לינוק מן הקדושה, and we want to separate out the forces of tumah so that they have no attachment point to the kedushah, there's a full separation. And adding in from the גירסא, וזהו כוונת שנים מקרא ואחד תרגום, כדי להעלות הנוגה שהוא בחינת תרגום לקדושה, ולכן עיקר קריאת מצותו בערב שבת קודש אחר חצות כידוע ליודעי ח״ן. Reb Chaim Kramer goes in the note, though, in one place where it seems that the Arizal did the the שנים מקרא in Friday morning, and over here it seems that the עיקר time is the closer you get to Shabbat, the more is this avodah of separating out the tov from the ra within קליפת נוגה.

And since this avodah of שנים מקרא of creating a shleimut in לשון הקודש, ואחד תרגום in elevating the תרגום, the closer after חצות, the the closer that you do that, the the better. Okay. So he wants to reconcile why it seems two different statements, but איך שיהיה, פירש כי בערב שבת בכניסת שבת נכלל נוגה בקדושה, the nogah, that middle stage, is becomes we we're תוספת הקדושה, we take from the mundane, we take from Friday, and it gets folded within kedushah. ואז רוצים גם שאר קליפות הטמאות לגמרי לעלות אל הקדושה. The forces of tumah want to come to kedushah.

ואז יורד שלהובא דאשא, comes a fire from heaven as it were, and divides it up, it purifies what's the טוב in the תרגום and what's the רע, על רישיהון ונפלין לתתא, and it gets rid of, it's מבטל these forces of טומאה, שזהו סוד כוונת רחיצת מים חמין בערב שבת. You're ready for this? See, we don't always know the kavanah of what we're doing, but what but but our actions and and all all the halacha has within it the penimiyus. Reb Chaim Kramer talks about the the idea of taking a hot shower. Where where is it? Every, he says, everything a Jew does, even the mundane, is laden with meaning, whether or not one is conscious of those kavanot.

And he brings from the preparations we make for Shabbos, from Kabbalah we learn that washing of one's face, hands, and feet in hot water before immersing in a mikveh on Friday relates to the three harsh קליפות that wish to enter the realm of holiness together with the נוגה. The hot water corresponds to חשמל, which descends on Friday afternoon to subdue the harsh קליפות, the evil of נוגה, while simultaneously absorbing the good which the נוגה contains. He talks about before washing hot water a person cutting his nails. So everything, everything is really again the halacha, the penimiyus, the nigleh, the nistar, really it all goes together on on on the framework of what's there in the penimiyus. It's one beautiful symphony of of everything really just reflecting an inner emet.

So again, finishing the paragraph: ונפלין לתתא, וזה סוד כוונת רחיצת מים חמין בערב שבת כמבואר בכוונות. וזהו בחינת הנ״ל שצריכין לברר הטוב שבתוך תרגום שהוא בחינת נוגה שיהיה נכלל בלשון הקודש, ושאר לשונות העכו״ם שהם בחינת רע גמור צריכין להפילם ולבטלם לגמרי, היינו כנ״ל. So we will we will review this idea briefly again going into next week, but but if this is as much of a hit'orerut as any to make Shabbos preparations on ערב שבת קודש, we would say even the hot shower and mikveh, but doing shnayim mikra v'echad targum, whether a person does it, okay,

throughout the week, whether a person does it on Friday during this time that's specifically susceptible to it, or, so to say, receptive to it rather, to to steer clear of this ערב שבת יצר הרע, when the forces of tumah are trying to attach to the forces of kedushah, it really is, if if if we allow it to to to speak to us, it really is it really is very breathtaking. Okay, be'ezrat Hashem next week.