LM 19.4 — Tefillah l'Chavakuk, Part 4 of 6 · תורה י״ט

תורה י״ט, we're up to אות ו׳. We're not going to do a full review, but we're going to remind ourselves of some of the concepts that will help us going forward into the next paragraph. We explained that the world was created with lashon hakodesh. We explained what lashon hakodesh is, both in terms of lashon hakodesh, Hebrew itself, which is made up of the אותיות and the אלף בית. We'll speak a little bit more about the אלף בית. And lashon hakodesh is תלוי in תיקון הברית. These two things go together. We actually went back and discussed some of these ideas in the context of Chava and the אשה, לשון נופל על לשון, the idea of lashon hakodesh coming up in the very story of of Bereshit.

Opposite the נחש, opposite lashon hakodesh and תיקון הברית, is the seventy, the other seventy languages. The רע כולל, what encompasses if you take all of the רע together that comes up in each one of the seventy separately, the רע כולל is תאוות ניאוף, the יצר הרע in the sexual realm. When a person has a shleimut in lashon hakodesh, they perfect lashon hakodesh, and again I know it sounds a little bit abstract, but it's many of the ideas that we've been talking about, so then it'll be, you know, like climbing a glass mountain, when there's when there's no place, when you want two things to stick together, there needs to be an attachment point. If there's no foothold, then you can't, then there's no traction.

If you want, you know, two pieces, you want to glue two things together, what you'll do is you'll, you might sand it, you might make the edge, you might make the edge rough in order that there's going to be something abrasive, something where the the glue can stick. So, in order for the תאוה for ניאוף to have any sort of a שליטה in something, then there has to be some element of lashon hakodesh that has not reached shleimut. When a person does reach shleimut, so then they will be protected, as it were, from these negative elements.

Now, the marketplace, I'm going to use that term loosely, where there can be like an exchange, where the negative forces are able to be יונק, where there is an attachment point and they're able to affect and come at the lashon hakodesh, the forces of kedushah, is going to be called קליפת נוגה. Some of these languages are, you know, it's hard language. We're coming off of the מעשה מרכבה, the pesukim in Yechezkel, that there were three there were three קליפות, but the immediate קליפה over the kedushah was called קליפת נוגה. And this is like if we were refer to kedushah as light, and we refer to קליפה as being totally solid barriers, we would refer to קליפת נוגה—I heard Rav Aharon Lopianzky one time use this term—in a certain context, it would be like translucent.

In other words, on one hand you could you could, it could become part of the light, the light would shine through it, and it would elevate it. And the way to do that is actually by making בירורים, by making clarifications. We discussed, I think in Torah י״ז, the idea of eating and the idea of the מזבח, what happens when a person eats and they they get they transform, they take the energy, the nutrients out of the food so that the food itself, the positive elements of the food are incorporated into the body and and it becomes something productive and the waste is separated. So once you have these בירורים, so now there's no more full package, right? At that point there's a separation.

The good parts become good, and the bad part the bad parts fall away. So when קליפה when a person takes קליפת נוגה, which is the idea of things that would seem to be otherwise neutral, but a person eats for avodah, they have the husband-wife relationship is for for for avodah, that becomes really an element of kedushah. So then, there is no there's no attachment point for the רע to get at the kedushah. Whereas, if a person takes these ideas, things that a person has to engage in, actions that are otherwise neutral, and those things become self-serving, those things become elements of גשמיות, so that becomes a place where all of a sudden the רע elements can start sneaking in and being יונק from the from the קדוש elements and dragging it down.

We discussed this in the context of avodah in from Torah ח׳, where if a צדיק is going to contend with a רשע, so then it has to be somebody where there's no there's no place where there's any elements of רע. A person has to be a צדיק גמור. There can't be that any of the elements of רע are going to resonate within the צדיק, even if they seem to be dormant, so then that can affect where the צדיק is, and he that that that צדיק is not going to be in a place where he can contend with the רשע. There has to be a total barrier. The person has to be totally divorced from it. And by the way, this idea, just taking a step back, comes up in avodah as well.

If a person tries to take two, three steps, four steps up at a time from where they're where they're holding, then they might be able to do it for a short period of time, ultimately they'll fail, there won't be any traction. What a person has to do, excuse me, is take small steps. You have to take small steps so that you're taking one step at a time, little by little. You know, it's like if you, I saw this this analogy used one time, if if a person goes up a ramp ramp, you know, one step up at a time, little by little by little, all of a sudden they end up in a very high place and it's solid.

And in fact, even if they fall, they're not going to fall off a cliff because because it's a it's a very shallow slope, whereas if a person just jumps into a place where they're where they're not really holding, so then there's no there's no stability, and if they fall they haven't they haven't built up any stability in between where they started off, and they could fall. So this idea of of a lower place being able to get to a higher place and interact with it via a medium comes up in in various different places. And now we're going to explain that as one is משלים לשון הקודש, that is with the koach of Targum.

Targum, Aramaic, for is is the language that plays almost this medium in between the other 70 languages and Lashon Hakodesh. We elevate Targum. We have, in fact, we have the Gemara, the Zohar, the we we we can elevate תרגום, שנים מקרא ואחד תרגום we discussed, worth the last five minutes or so from the last shiur talking about שנים מקרא ואחד תרגום, the ideal time for שנים מקרא ואחד תרגום is going to be in Shabbos and maybe Shabbos after chatzos in one way of looking at it. We talked about Shabbos preparations, תוספת שבת, bringing that middle time into kedushah. So a person is able to be משלים לשון הקודש through driving a wedge, creating a separation, so that there's no place for the רע to attach to the טוב.

That happens through this idea of Targum. Once a person's able to do that, we'll discuss it in the context of, again, elevating even those mundane actions, the actions that would seem to be neutral, they seem to be in the middle, they're not רע or טוב. As one elevates it, so then his entire life essentially becomes a function of avodah. There there is no true neutral, and there's no place for the רע to attach. That becomes the tzadik that we started discussing all the way at the beginning of the Torah, that when one encounters somebody who is כולו elevated, who's totally elevated, who stands for תכלית, stands for תועלת, he's he's literally a emissary and a shaliach of of Hakadosh Baruch Hu in avodah.

When a person encounters that, so then that interaction will a person will be able to become elevated himself, just by becoming face-to-face with the embodiment of תועלת. So let's see inside: וכשמעלה הטוב שבתרגום ומשלים לשון הקודש. When a person is able to make these birurim, he's able to take the טוב, it's some sort of a mixture, the עץ הדעת, it's almost ambiguous what's really רע, what's really טוב. But he's able to be maaleh the elements of טוב that are in this idea of תרגום, in this middle zone, שבו נברא העולם, על על ידי זה that

and משלים לשון הקודש, which is really the core of how the world was created, על ידי זה נתעוררין ונתגדלין he'll be able to, נתעוררין is to awaken, but to activate and to arouse, הכח של אותיות של לשון הקודש שיש בכל דבר שבעולם. He will be able to arouse the koach of the אותיות. Now, just mention an idea, maybe it'll be helpful to either remind us if we learned some of the earlier תורות or to help round it out, we discussed in Torah י״ח, in אות ו׳ that hang on, אותיות נשלמין על ידי אמונה, that the אותיות become שלם through emunah.

By the way, we saw already in Torah ז׳ and Torah ט׳, others, that emunah is the same bechinah as tefillah, that's where we attach where where there's almost like no difference between nes and teva, as it were, because we had asked the question: How could it be that a person can daven if the world is going a certain way, so then that's the way that Hakadosh Baruch Hu wants it? So when you're asking when you're when you're asking for something, a person is sick, chas v'shalom, you ask him to get well, Hakadosh Baruch Hu made

them sick, and we said that no, the truth is there is a natural progression to things, but when you have a direct relationship with Hakadosh Baruch Hu, so then everything else that happens in the world is really via middle management. If you're going directly to the source, there's no difference between nes and teva, like the Gemara says by Rabbi Chanina ben Dosa, the same God that lights the oil can light vinegar. And therefore you're not really asking for, if that is if nes is your teva, right, if the the the relationship with Hakadosh Baruch Hu running the world is real, so then you're not relying on a nes, you're just relying on something that's real that that's that's really real and direct.

So we said that the emunah, tefillah, the אותיות נשלמין על ידי אמונה, בחינת אז אהפך אל עמים שפה ברורה. And it relates to our Torah, that's why I wanted to read it, it's from י״ח, that then I the the nations will be reverted to pure language, right? In our Torah, we have the other nations being the the 70 different nations or together as תאות ניאוף, and we have the שלמות לשון הקודש כנגד that, and where we're able to elevate elevate the טוב within תרגום, make it that the the the רע in the other languages will just fall away and they'll have no substance. We have over here also, what did we just say?

That one is maaleh the טוב in תרגום, that they're going to activate and arouse the כח of the אותיות of לשון הקדש. It's literally this line. Many of the תורות, it would be like if you took one idea and then you built things around it, the the same universe and spectrum of ideas comes up in the other Torah, but instead of let's say taking point A and building everything around it, you take point D and you build, you know, the same ideas around it. So it's the same the same ideas, but built in you know, in a different framework.

So over there we say that the אותיות are נשלם and built up, right, really they become שלם, שלמות לשון הקדש through emunah, where the other languages, the other nations, the 70 nations, ultimately they revert to a pure language, that's through אמונה, שהוא בחינת לקרא כולם בשם השם, על ידי זה אהפוך שפה ברורה בחינת שלמות הדיבור, and we continued on, this is still from תורה י״ח, שלמות האותיות שבחינת התכלית של כל נבראים. This becomes the תכלית of like we said in our Torah, how is how is Chava, how is לשון הקדש, how is the אשה built up? לשון נופל על לשון through a תרדמה, through תרגום.

That's where it was able that Adam and Chava came פנים בפנים, that the the whole world is לשבת יצרה, that's when there was זיווגים, that's when a man was able to reach his תכלית. So in different languages we see these ideas really coming up in different places, כי כל העולמות נבראו על ידי האותיות, because the worlds were created with the אותיות. And then he goes on and explains a little bit more. The the אותיות we saw the other day from I think the Kuzari was quoting the Sefer Yetzirah, but that the אותיות we're talking now are even the shapes and the נקודות we've said many times are very specific, they relate to interactions in the בריאה. That's why the world was created with with לשון הקדש.

It's not just a medium for language and expression, but the letters themself are the building blocks of the world and it's reflected in the shape and the the expression, the sound of the letters. So when we're able to activate it, that means that the same letters that are in the Sefer Torah are the same letters that are in the word אוכל, in the word אשה. And therefore, if you understand the secret of the Aleph Bet, you can understand the secret of what the avodah is, what's going on in every element of creation, where its place is in the בריאה, you relate to the world in a totally different way and you understand that be'etzem it's all coming directly from HaKadosh Baruch Hu, there is no neutral.

כי כל דבר יש בו כמה צירופי אותיות שבו נברא זה הדבר. Everything, Adam Harishon gave names to the different things in the בריאה that reflected their nature. Everything in the בריאה is a צירוף of the אותיות of לשון הקדש, ועל ידי שלמות לשון הקדש על ידי לשון תרגום, על ידי זה נתעורר ונתגדל הכח של אותיות שיש בכל דבר ודבר. So when when a person goes and they they they understand and attach through their their kavana, through their relationship with something, we're going to use food because we're going to talk food is again, it's a place

where there there's this element of birurim of of taking the productive thing from the waste, and so a person ultimately eats food and they're alive, then a person's neshama would depart from their body if they would starve to death. So really you're taking something that's incredibly physical, that's that's housed in a physical thing, and you're taking out those nutrients, those things that are able to revive even in a certain in a in a spiritual sense. And אוכל comes up in different contexts. When a person understands, you know, if you think about, we say very often in terms of let's say a computer program, the numbers and letters and the code ends up manifesting itself as something on a screen.

If you're dealing with virtual reality, it would even be like almost like the image of a shape. Everything that we see in this world, this world in a certain sense, we can say, is like virtual reality. The code behind the world is the Torah and is ultimately the Aleph Bet. When HaKadosh Baruch Hu created the world as it were with a מאמר, with דיבור, with speech, so speech is real. Speech comes out from Well taking a step back, we think that real speech is the words that come out of you and me. I'm basing this on something that's in the note which is coming off an HaAri z"l. We think that speech is what me and you speak and then God does something and that's analogous to speech. The truth is it's the opposite.

The the true idea of something that goes on, in its truest sense, is the Torah and it's how HaKadosh Baruch Hu deals with the world. Because this is how the world was built, what we have in the in our world is really is really analogous to the true sense of that, right? So it's not that the sefirot are in the shape of the human body, it's that the representation of of physical things, of things in the עולם העשיה, are set up in the structure in which HaKadosh Baruch Hu who transmits shefa to the world, and therefore we are in a a certain shape, and that reflects its way in how we see these images of the sefirot that parallel the parts of the human body, the face, what have you.

So when we speak, what happens? Breath, that what does it say? ויפח באפיו נשמת חיים, breath that comes from inside of us. It's the source of what we need. We we need breath, and it's it's not just like an action that's a little bit divorced from us, I'm over here and I can do something, but breath comes from the inner of a person. Those are words. HaKadosh Baruch Hu, as it were, created the world with breath. I'll I'm just going to read because he says it clearer than me in the note from Rav Alter, he says, נמצא שאותו הבל שיוצא מפיו בעת הדיבור, the breath that comes out at the time of speech, הוא מחלק נשמתו. It's as if it's a chelek of neshama. נשימה is breath.

ואם כן הבל של אדם, כל שכן הבל היוצא מפי הקדוש ברוך הוא. It's as if the world is an expression of HaKadosh Baruch Hu, and the world was created with the אותיות of the of the alef beis. The alef beis are the 22, the 22 building blocks of the world. And like we say, אסתכל באורייתא וברא עלמא, ישראל ואורייתא וקודשא בריך הוא חד הוא. Everything that we see, the fact that we are clogged up, and therefore we see things as being neutral or neutral or expressions of רע, etc., that's really something in us, but if we would see the entire world as an expression of the of in the in the world of עשיה of a living Torah.

And therefore by relating to the world as such, we allow the the formula that's really at the core of it to resonate, and it's a נתעורר ונתגדל the koach of the אותיות of kedushah that are inherent that are inherent in everything around us. וזה, and this that we're going to see that Moshe Rabbeinu requested from HaKadosh Baruch Hu that he should forgive Klal Yisrael for the חטא המרגלים, ועתה יגדל נא כח ה' כאשר דברת לאמר. The Gemara in Sanhedrin based on pesukim explains, we're not going to go through the derashah now, says that לאמר דא גילוי עריות. לאמר is refers to the issur of גילוי עריות, כמו שאמרו רבותינו זכרונם לברכה in Sanhedrin, היינו בחינת המדורא של שבעין כוכבין הנ״ל.

So, that means that if לאמר is talking about גילוי עריות, תאוות ניאוף, which is the רע כולל of the שבעין עממין, so what happened by the מרגלים? מרגלים said lashon hara on Eretz Yisrael. We just saw that the אותיות are built up through emunah, emunah is tefillah, emunah is Eretz Yisrael, עיין תורה ז', so what would be the the the the כנגד לשון הקודש, כנגד all these things is the תאוות the תאוות ניאוף, the רע כולל of the of the 70 nations.

Moshe Rabbeinu is saying ועתה יגדל נא כח ה' כאשר דברת over all these things, שהוא בחינת תאוות ניאוף שנתבטל על ידי דיבור של לשון הקודש כנ״ל, that Moshe Rabbeinu is saying that Lashon Hakodesh should triumph over over or not just triumph, that the תאוות ניאוף should be נתבטל, the רע כולל of all the 70 nations should be נתבטל, and Klal Yisrael should go into Eretz Yisrael. וזהו כאשר דברת לאמר, היינו כפי הדיבור של לשון הקודש, שעל ידו נאסר עריות, that through the dibbur of Lashon Hakodesh that the that put down, that made issur, that contained the תאוות ניאוף, the the issur of עריות, ונתבטל תאוות ניאוף כנ״ל. כמו כן יגדל כח ה' כפי השלמות שמַשלים את הדיבור של לשון הקודש.

So, the יגדל כח ה', the same way of לאמר, the same way that there is an issur of arayot, the same way that that Lashon Hakodesh and dibbur and mitzvot are able to contain and be מבטל the the תאווה for arayot, that's how יגדל נא כח ה' should be מבטל all of the negative כוחות, שהוא בחינת שבירת וביטול תאוות ניאוף, כן יתגדל ויתעורר כח ה' שבמעשה בראשית, that the koach of Hakadosh Baruch Hu in מעשה בראשית, and not just in the mitzvah, in every single aspect, in all of the the תרגום, the like we said,

the eating, in the mundane, in the קליפת נוגה, the טוב should resonate through the אותיות of everything in מעשה בראשית, so that יגדל נא כח ה' and that there should be no מקום, that there should be a total התבטלות of all of the of all of the seemingly negative elements, that they should fall away, they should have no יניקה from קדושה, there should be no מקום for them to exist, it should be הרשעה כעשן תכלה, and we should be left only with יגדל נא כח ה' שהם האותיות שיש בכל דבר ודבר שבעולם כנ״ל. אות ז'.

So now we explained that the שלמות of Lashon Hakodesh is able to comes along with allowing the letters to resonate, the the letters literally resonating, lighting up with kedusha, the letters being the basis, the building blocks of everything that we find in the entire reality. And now we're going to explain that the אותיות in the context of food also are able to light up, and there's bracha inherent not only Birkat Hamazon that you bentsch after food. Birkat Hamazon, the bracha of the food. When this is how we relate to food, then there's bracha inherent in everything, and the tzadik also is able to to gain sustenance from this.

ז', ומי שיכול לעורר, one who's able to activate התנוצצות האותיות, the sparks, the life, the chayut, the energy within the of the letters שבכל מעשה בראשית שיש בכל דבר. He's able to be מעלה, again, the טוב that's within the Targum. He's able to attach everything that's even we relate to as being neutral, as being mundane, he's able to relate to it that it resonates the טוב within it, that it's all part of Hakadosh Baruch Hu's world. It's all an expression of Torah and a way that we can get closer to Hashem. אזי אכילתו ושתייתו וכל תענוגיו אינו אלא מהתנוצצות אותיות שבאכילה ושתייה. When a person eats, so how is he sustaining himself? What happens when a person dies, their neshamah leaves their body. What's giving the spiritual energy of the neshamah to stay?

How are they able to to incorporate within their body something that they're going to that they're going to incorporate their body within רצון השם? Where is that coming from? It's coming from the אכילה ושתייה. So what are they eating? They're eating the divine energy within it. They're sustaining themselves from that bracha. בבחינת ויאכל וישת וייטב לבו. It says by Boaz, which we referenced in Torah י״א, Boaz, almost on the level, maybe even more so than Yosef Hatzadik, mastered and had this idea of שמירת שמירת הברית. The Gemara explains why Boaz's challenge rivaled or even was more difficult than Yosef Hatzadik's challenge.

ויאכל וישת, and it says that he ate and he drank, even though this pasuk is before Boaz was mitgaber on his yetzer, but that was just bringing to he was already muchan for שלמות, but afterwards it says וייטב, there was טוב, לבו. וייטב לבו. והיינו בבחינת התנוצצות אותיות של ל״ב אלקים שבמעשה בראשית. The word אלקים comes up 32 times in מעשה בראשית in the pesukim over there. Mentions over here the note says that the Ram(k) in the beginning of Sefer Yetzirah counts each one כנגד we mentioned this the other day from Sefer Yetzirah that the Kuzari quotes כנגד ל״ב נתיבות חכמה, the 32 pathways of chachmah. Again, I don't understand the words. 32 pathways of chachmah are the 22 letters plus the 10 sefiros, so these are literally the building blocks of the world.

And so again, וייטב לכל דבר ודבר, by by ויאכל וישת, by eating and drinking, but in a positive way, וייטב לבו, you're able to bring out the tov inherent in every single aspect of the beriah, which is really the building blocks of divine energy expressed through the otiot. וזהו וייטב לבו, אין טוב אלא אור. Tov is אור, כמו שכתוב וירא אלקים את האור כי טוב. היינו that Boaz was zocheh to the sheleimut of Lashon Hakodesh, and he was zocheh to this or, to this hitnotzetzut, to to activating the divine energy through eating, because ויאכל וישת וייטב לבו, that's where the ל״ב, again, the building blocks of the world, were were in a realm of tov.

וזהו ויאכל וישת וייטב לבו, שהייתה אכילתו ושתייתו מהארת והתנוצצות אותיות של ל״ב אלקים of the word אלקים as it comes up שבסעודתו שאכל. That his eating was able to activate all of these all of these ל״ב אלקים. אלקים is the name that Hakadosh Baruch Hu created the world. Elokus, by the way, is like a power. That's why we reference even עבודה זרה, אלהים אחרים. So the name of Hakadosh Baruch Hu, we say אלקים is a name of Hashem, but we use the word אלהים when it references judges. In other words, the idea represents power, and Hakadosh Baruch Hu is the power of powers.

So this the judgment, but the name of Hakadosh Baruch Hu, the way that Hakadosh Baruch Hu relates to the actual creation of the world in the everyday, in the טבע, טבע is, I think הטבע is gematria of Elokim. So that was able the tov in that was able to light up, as it were, to resonate, to become activated when Boaz ate in this manner. וזה וייטב לבו, זה ברכת המזון. This is the bracha inherent within mazon. Obviously Birkat Hamazon, which is the only bracha that is ברכת התורה and Birkat Hamazon is the only two brachot that are de'oraita, the Gemara learns as a לימוד that if you're going to make a bracha and thank Hakadosh Baruch Hu after you're already satisfied, for sure before you before you eat.

But this idea of ברכת המזון, שהייתה אכילתו ושתייתו מהתנוצצות אותיות שיש באכילה ושתייה, that his eating he's getting sustained off of the divine energy in the food, that's how he related to the food itself. שזהו בחינת ברכת המזון, כי המזון נתברך על ידי שלמות לשון הקודש. So the way that Rabbeinu is learning it, Birkat Hamazon is that the mazon was נתברך על ידי שמעוררין ומאירין את ה... אותיות שיש בכל דבר, because the inherent, the the formula of kedusha within the food was activated when Boaz related to the food as such, and when any of us relate to the food as such. ומשם צריכים שתהיה עיקר אכילה ושתיה ושאר תענוגים כנ״ל.

And from these אותיות, that's where there's going to be a kedusha, not just injected into, but we're going to fundamentally redefine how we relate to everything in the בריאה. It's an expression of the אותיות, it's an expression of kedusha. It's not just that there's... Once you understand it like this, there's no מקום to relate to a self-centered gratification and an hana'ah for oneself. If you if if you not just understand in your head, but you relate to something as something that Hakadosh Baruch Hu gave an expression of divine energy for you to use as avodah, then there is no... And the truth is you'll relate to yourself that way also. But there's there's no מקום to start engaging in anything as a as a function and going towards sustaining an other.

There is no other. It's not within the realm of המקום. It's not within the realm of how you relate to anything. So now the way it's coming out, when we encounter the world, the the the interface might be something that seems physical, but really in the programming, everything is a function of the code, the אלף בית, and this is also inherent in food, in מאכל. Now even though we eat food physically and then our body is makes birurim, there're certain nutrients that go towards energy, there are certain parts that go towards waste, as a person

is able to break his ta'avah and able to achieve a שלמות לשון הקודש through the תרגום of the different things that we've been explaining, at a certain point one can become elevated enough where he is able to relate not only... even though the interface is physical, he's able to relate to the אלף בית, he's able to relate on the level of code at a much more fundamental level. It would be like it would be like somebody who's who's used to looking at blueprints and he walks into a building and the building might look like a complete mess, maybe the walls are dirty or maybe even some of the walls are broken, right?

In other words, one is more surface deep, the dirt is more surface deep, maybe some structural damage, but the way that he looks at it, he he might say, "This has a lot of potential," because he literally relates to the building on the level of the blueprint or on some something that's much deeper than somebody who can only see surface deep. So how can a person start relating to the בריאה in terms of Aleph Beis? וכל חכם פשוט, פירוש שהוא חכם לבד אף על פי שאינו צדיק, even if a... what we're going to describe now is not really necessarily in the realm of צדקות.

Perhaps a person has to be more detached from gashmiyus in order to get to this level and be able to perceive it, but the idea that we're talking about is really in the realm of chochmah. There's a particular wisdom to it. יכול לידע האותיות שבו נברא הדבר הזה שיאכל. It's a certain study that a person should come to understand the letters, the code of what it is that they're that they're interacting with, and in this case, what it is that they're eating. כי מי שיודע... Eating is a good example because it's something that's providing sustenance on a physical level, but also on a spiritual level. It revives a person again.

It's one of the real mafli la'asot, the idea that something physical is able to ultimately provide spiritual energy that a person won't need to become weak, but that their neshamah should leave their body. Eating really is one of the places where we clearly see the nexus between the gashmi and the ruchni. כי מי שיודע הכח של מתיקות ומרירות, if a person would know scientifically, let's say, the koach of what makes something sweet or bitter, חריפות ומליחות, it makes it sharp or salty, שזה מרכך וזה מקשה, there are certain things that soften and certain things that harden, right? Salt, they have meat tenderizers, you could put cornstarch into liquid and it'll make it solidify, there are different foods that have different qualities that affect even the the texture of something.

זה מגדיל וזה מקטין, certain things force will will force something to expand and certain things will force it to contract. זה מכווץ וזה מרחיב, that in in the a person can become a very big expert in the different properties of different foods. ויודע זה חלוקת האותיות שנחלקים לשלש אימות א' מ' ש', and he knows how so so he on one level he's able to observe on the physical level the different properties that different foods have, and he's also able to understand how, in principle, the idea of something being more expansive, chesed, being more something that contracts more as din, he's able to understand the properties on the formulaic level as they relate to the letters, and we're going to expand on this a little bit more, but this is the idea.

If a person understands the qualities on the level of the formula of the Aleph Beis, the different letters how they interact with each other the qualities that they have as a letter, how they interact with other letters, then when they see these qualities happen in the physical realm, they'll they'll be able to understand what the formula, what the spiritual kochos are that are representing themselves in the world, and if they have a certain בעלות, they they have they understand how these letters work, they can have a tremendous amount of power as well over the physical world. So, I'm using a Likutey Moharan over here with some notes.

It's bringing some of the the it refers to it as Mishnayot within Sefer Yetzirah, but just to whether we understand or not, at least that we should know that there's a lot there. It starts going a little bit into the different letters, the three אמות letters. It says that the אות א, the sefirot we know are Keter, Chochmah, Binah or sometimes we say Chochmah, Binah, and da'at. The Keter and the da'at switch, depending depending how it's being referenced. Not for now. So, the אות א will relate to the Keter or the da'at and that will be כנגד the yesod of ruach. We know that the four יסודות are אש, מים, רוח and עפר.

There's a whole note over here why we're not specifically going to speak about the עפר, not for now, but in any event, the א will relate to Keter, it's going to relate to רוח, the א is אויר, the מ from the אמ״ש of the three אמות letters. We're going to go through this quickly, we don't have to know it, just it's interesting to see what it's referring to, it gives a little bit of a context. The מ will be כנגד חכמה, מים, the ש will be כנגד בינה, which will be the ש from from אש.

And these are going to be called the three אמות because they are the שורש of the שבע ספירות that come after it, meaning that the מוחין, the three the the the Baal HaTanya has a whole discussion, if I remember correctly, that the intellect, the way that you think about something can impact emotion, right? So, the three sources for the seven ספירות, there's the מוחין, let's say the כתר, חכמה, בינה, and then the seven ספירות that come afterwards are going to be חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. These seven letters are going to be represented by the seven letters which can which are going to be בג״ד כפ״ס or כפ״רת, it's going to include the ר, these letters are כפולות. These are letters that are sometimes soft, sometimes hard.

So, you can have a ב and a ב, a a כ and a כ, we don't know exactly how to pronounce let's say a ר with or without the דגש, or we know the ת and the ת, but it identifies letters ב, ג, ד, כ, פ, ר, and ת as letters that can be either soft or hard, with a softer letter representing something that's more בגדר חסד and the the the harder letter representing דין. And these letters would match up respectively to to the seven ספירות in order. Then we would have the so we have the שלוש אמות: א, מ, ש, the שבע כפולות which are the ב, ג, ד, כ, פ, כ, פ, ר, and ת. Then we'll have the שנים עשר פשוטות.

The 12 letters that are פשוטות, these are the remaining 12 letters, because there's 22 letters in the אלף בית, so if we 22 minus the three אמות is 19, minus the 12 כפולות leaves leaves seven, which are ה, ו, ז, ח, ט, י, ל, נ, ס, ע, צ, and ק. And these 12 would represent the 12 First of all, there's 12 מזלות, there's 12 months in the year, but then also going to be 12 senses: ראיה, שמיעה, ריח, דבור, אכילה, תשמיש, מעשה, הלוך, רוגז, שחוק, הרהור, and שינה.

Again, to to understand all these things, the the the bigger idea is to understand that there's an entire study out there that's totally beyond us, where the letters literally relate to the senses, they relate to עולם, שנה, נפש, every aspect of the בריאה is coming from the building blocks, the אלף בית. ויודע האותיות השייכים לכל ספירה וספירה, a person who can understand which letters are relating to the ספירות, the way that הקדוש ברוך הוא interacts with the world, ויודע כח של כל ספירה, and he knows the כחות of every one of these ספירות, שזה רך, some of them are בגדר חסד, וזה קשה and some of them are are more in the sense of גבורה.

If you ever look at one of those charts, you'll see that that חסד will be on the right and גבורה will be on the left, נצח will be on the right, הוד will be on the left. As you go down the ספירות, you'll see that they're aligned with some of them the חסדים and the גבורות. אזי על ידי שטועם איזה דבר, when he goes and he tastes something, he interacts with something, או רואה איזה דבר, he sees something from afar, הוא יודע ומבין את צירופי האותיות שבו נברא זה הדבר.

He understands what the formulas are inherent in this thing that he's looking at or tasting, כי כל דבר נשתנה בטעמו, the taste of something changes וריחו, its smell, תמונתו, the way it looks, הכל לפי צירופי אותיות של לשון הקודש, all of it is in line with its with its formula, ששקל הקדוש ברוך הוא בחכמתו ורצונו הפשוט כך וכך אותיות שיברא בהם דבר זה, וכך וכך אותיות שיברא בהם דבר זה. Every single thing relates to there's there's no there's nothing extra. Sometimes if you have a bug in a computer program, it could be for probably, you know, an extra character can can make an extra bug.

Over here, this is why, by the way, the Yesod VeShoresh HaAvodah has a whole discussion of it, a person davens, a person's learning the דקדוק The Mishnah talks about it in the context of Shema, the דקדוקי אותיות. The way that something is pronounced can make a big difference in what a person is trying to effect with their words. When we say words, these are the building blocks of the world itself. We're affecting tremendous things in שמים, in all of the עולמות, and bring The same way that we're sending things up, it affects certain things to come back down as well. The דקדוקי אותיות is incredibly important. And when a person is sensitive to it, they can see even in this world.

They can look around and they can understand the formulas that are inherent in it. The note over here brings from Sefer HaMiddot, he starts talking about because every world is made up of a certain בנין, but he goes on, he says: ועל זה יוכל להבין את התורה, יוכל להבין רמיזות כל ההבדלים שבין כל הנבראים. A person who understands the Torah, and specifically these ideas, can understand the distinctions between everything in creation. דע, לפי גודל ידיעת התורה וטבעי העולם, כן ימצא ויושתעבד העולם תחתיו. So he brings from Sefer HaMiddot: a person who understands these things has a certain שליטה, a certain control over the world. So it's it's on one hand, it's an idea that's incredibly beyond us, but once we understand it, it's not something that's not rational, right? It makes sense.

It's just that we don't necessarily have access to it. There's a big difference when we talk about something that's abstract or something that's like heebie-jeebie and it doesn't make sense, and once we can relate it into something that we can talk about, even if we can't understand the ins and outs of it, but it's something that we can understand at least within a certain framework. וזה בחינת חסירות ויתירות ונקודות שיש בתורה. This relates to why some words have a ו, no ו, extra א, a כתיב and a קרי, some letters have dots. שהכל לפי המשקל, everything is in perfect perfectly calculated. שגורם ומוסיפין לפי המשקל, there's a delicate balance. What's added, what's taken away, even why we do or don't pronounce something. שצריך לגרוע לפעמים או להוסיף לפעמים איזה אות או נקודה.

Sometimes do have to add or take away a certain dot, a certain נקודה, certain grammar. כדי לכוון המשקל של כח השם, הכל לפי חכמתו ורצונו. In order to in order to even out the כח, the divine energy that's invested in something, the way that we relate to it, the letters that go into it, they conform directly to what is going to be in the beriah. And therefore, in order to to align it, in order to be able to relate to it in the positive in a proper way, so that that might mean that you need an extra ו in the letter, the way that it's referred to.

כי כן חייבה חכמתו ורצונו יתברך, that's how הקדוש ברוך הוא dictated that it should be, שישקול כך וכך אותיות ונקודות, that it should be weighed out, measured, calculated, this amount of letters and נקודות, ויברא בכח הזה ובאותיות ונקודות אלו הדבר הזה. These are going to be the letters, the building blocks, the formula, the code of what's going to be in the world as we see it. כדי שיהא לו טעם הזה, there should be a certain taste, וריח הזה, a certain smell, ותמונה זאת, and a certain presentation of it, a certain picture of it. וכן שקל כל כך וכך אותיות ונקודות אחרות שבו עמד דבר אחר.

And similarly, if things change, then it will be it will be creating a different type of a presentation of something, a different taste, a different smell with with even one little change. כדי שיהא לה כח וריח וטעם ותמונה אחרת כפי אותן האותיות, וכן בכל דבר שבעולם. Right, if you would look at if you look at a printout of the code, so it's it's all letters. It looks the same. There's nothing inherently different about anything in the beriah at the level of the aleph bet, right? It's it's how הקדוש ברוך הוא It would be one printout of letters versus another printout of letters.

Once you're dealing at the level of the building blocks, it's a matter of how הקדוש ברוך הוא formulated this particular string of aleph bet, how it should relate together, and what what's going to make it. It's interesting because when you see the diversity in the beriah, so a person could take a step back and say we say that there's yichud Hashem, everything comes from הקדוש ברוך הוא, but there are so many things that are totally totally opposite in the beriah, they must come from a different shoresh, how is everything coming from the same source? But think about it think about it like this, you know, think Think about, let's say, the presentation of a few different things on a screen, or the description in a book of things that are that are totally opposite.

When you're looking at the book or you're looking at the at the code, it's all the same, it's just different with this set of letters describing it versus a different set of letters describing it. It's actually a stronger sense of הקדוש ברוך הוא's yichud. This is one of the points that we mentioned that the Kuzari is actually speaking of. When you understand that things that are polar opposites, the incredible diversity in the beriah, really, as you start peeling the layers back, all comes down to the same shoresh, that's a greater statement of yichud than if everything would be similar.

So, what we're trying to explain over here is that the entire spectrum of everything that you find in the beriah, different tastes, colors, flavors, textures, ruchniyut, gashmiyut, everything, is all coming down to really the same shoresh. It's only how it's presented and how it's formulated so that it should present as having such a diverse such a diverse presentation. ומי שהוא חכם לבד יכול להבין כל זאת בחכמתו, this is a particular wisdom, it's a particular study, if you will, שידע שיש בכל דבר כנ״ל, this is not necessarily it's an incredibly abstract, you know, spiritual type of a study, but this is not, you know, a person has to be, you know, have nevuah and be some place in all the olamot to perceive this. No, this is this is an actual, real study.

It's something that most of us are not sensitive to, but there's a real spiritual physics, if you are, that that's that's going on over here. אבל שירגיש ויתענג רק מצירופי אותיות, but the next the next part of it is gets goes even deeper. And I'll present it maybe with a little bit of an analogy, something that I think helps me understand it. If you think about two people, one person hears a song that's a happy song, and another person hears a song that's somewhat depressing. So, as they hear these song, it could be that they know that if you see sheet music, they don't look that much different, it's just, you know, different, a different readout of the way the music looks.

But the way that they hear the song, the way that they perceive it, it literally affects their mood, it puts them in a different state of mind. Let's say a person, chas veshalom, is deaf, so when he if he's around the music, he wants to know what music is playing, so somebody somebody shows him, he'll see on the wall a printout of the music that's the happy music versus the music that's depressing music. Will that affect his mood, or will he just understand it, right? So, as a person is becomes more ruchni, you know, this this this already transcends, I think, the idea of it just being a chochmah, as a person becomes more ruchni, they become less impacted by their physical senses, which which makes sense.

I mean, even in a different context, if a person is, let's say, on a diet, sometimes by the time 11:00, 12:00 rolls around, they're incredibly hungry. When a person is is concentrating on a task at hand, they're at work, sometimes they look up and they can't believe it's already 2:00, and let's say they haven't eaten anything. Or alternatively, let's say somebody sees something that they understand is poison, even if it has a good smell, some sort of potpourri, they're not going to have any desire to put in their mouth. If a person sees food that's unhealthy, they will have a desire to put it in their mouth, even if it has the exact these exact same smell. The understanding that a person has can actually impact what their desire is.

When a person's אבל שירגיש ויתענג רק מצירופי אותיות, when a person comes to experience the way that they see something, they relate to it on the spiritual level. So now, it's more than just a chochmah, it's more than just something they understand is true, it's something that literally on the experiential level they are relating to it in more of the abstract way, in the צירופי אותיות way. They understand it as an expression of a spiritual energy בבחינת ויאכל וישת כנ״ל. These are the pesukim that we saw by Boaz. זה אי אפשר כי אם למי שהביא שלימות לשון הקודש, this is only possible where somebody has reached the level of שלימות בלשון הקודש. So, this already is a is a breaking of physical תאוה, the רע כולל.

Now, we are talking about more than just a chochmah, we're talking about somebody who's reached a certain spiritual level, והביא התנוצצות חדש בלשון הקודש של כל דבר. And once this person is essentially tapped into the לשון הקודש, he's tapped into the true form of everything that he encounters, היינו באותיות שיש בכל דבר, the the true essence of everything in the world, זה יוכל לקיים ויאכל וישת, and the pasuk finishes וייטב לבו. This brings us back to the opening statement from paragraph ז, where we said, מי שיכול לעורר התנוצצות האותיות שבכל מעשה בראשית שיש בכל דבר, right? And we can continued on, we explained וייטב לבו in that context. But now we're going to we're going to explain a little bit in Rav Natan's words, in the brackets, he explains this idea further.

פירוש, כי על ידי חכמה לבד יכול לידע אותיות שיש בכל דבר, the idea of there's an academic study, there's a way intellectually to understand what we're talking about that doesn't necessarily relate to a spiritual level. כשיודע כל הנ״ל, when a person understands what we've been talking about, he can understand what the building blocks are of everything in the בריאה. דהיינו למשל, כשרואה דבר שטבעו מתוק, if he sees something that has sweet properties, ויודע שמתיקות כוחו לרכך, מתיקות, sweetness, is the is the ability to soften something, to make it palatable, ויודע מאיזה ספירה נמשך זה הכוח

של מתיקות וריכוך, everything in the world is coming from from the כוחות that Hakadosh Baruch Hu invested into the world and those are via the ספירות, and therefore this person understands which divine כוח it is, which channel it came through in order to affect the way that something presents itself as a sweetness, כגון מספירת חסד, ויודע איזה אות מכ״ב אותיות שייך לספירת חסד, and because the building blocks of the world are the אלף בית, he understands which letters have this כוח. אזי יודע שאותה אות מלובש בדבר הזה, he understands that this letter, the כוחות, the spiritual כוחות that he understands carry this ability, this strength, are מלובש, they are enclothed, they are presenting themselves within this form in our world.

וכן כיוצא בזה בכל הדברים שבעולם וכו' כנ״ל, and therefore this person would be who understands this as a chochmah, as a wisdom, will be able to work his way backwards. אבל אף על פי שהוא חכם גדול כל כך, even if he has this study, this this wisdom, שיודע כל זאת בבירור, and he has a clarity of שיודע האותיות שיש בכל דבר, that he knows by looking at something, by relating to its properties what the spiritual building blocks are, שצריכים לזה להיות בקי גדול מאוד בכל חכמת האמת, and in order to do this a person needs

to have a lot of understanding and knowledge base in חכמת האמת שהוא חכמת הקבלה, ובכל חכמת הטבע והיסודות, the the type of person that we're talking about, just from a wisdom, from an intellectual point of view, he has to have chemistry knowledge and science and natural natural knowledge and spiritual knowledge in order to be able to understand these tracks, right? In other words, just like going through a through through a through through phases to understand what at the level of the abstract, of the spiritual level presents itself the same idea, but when viewed through the

lens of our physical world to understand which kochos there are working his way backwards, he has to understand how things truly relate, what the actual properties are of something in this world, what those relationships would look like in the spiritual world, and therefore to relate them to each others, he has to have all of these all all of these bodies of knowledge at his fingertips. כמובן למשכיל שאי אפשר לידע כל זאת כי אם בחכם גדול מאוד בקבלה ובשאר חכמות, and if you understand the way we explained, you would need to to have a great familiarity, a great working knowledge both in the natural studies as well as in the spiritual studies. אף על פי כן יכול להיות שאכילתו ושתייתו ותענוגו הוא עדיין מגוף הדבר.

A person can know all of this, and yet there's a difference between what somebody knows and the way that the person the person relates to it, and from really internal emotional perspective. I mean even even when it comes to let's say art, one person could see something written on a piece of paper, one person can see art, or even let's say somebody doesn't read, one person can see a bunch of characters and the other person sees a message. What you see and the way that you relate to something don't necessarily align. I read an article a while ago, I tried to google it, I couldn't find it. I'm sure I'm getting the details wrong, but the story is is true.

It was a professor, very advanced, PhD, and I think that she was she was on the spectrum, maybe she had some sort of autism, whatever it is, brilliant woman, very professionally successful, and the way that I remember the article being told, they were driving through like a mountain range, something along those lines. I think I heard I heard of Rav Lopiansky mention this in a shiur, and then I went and I found the article. And somebody mentioned that the mountains or whatever, the natural נפלאות הבורא that they were that they were driving through, that they were encountering was awesome. And the woman asked, you know, "I understand if you What does awesome mean? I understand if you can, you know, articulate that something is let's say beautiful based on the symmetry of the colors.

I understand if you can say that something is exquisitely designed based on certain details. What I heard another story which probably is just some sort of a mashal, but there was a there was a person who had an anger issue. Okay, so he goes to the Rebbe he he goes to his Rebbe and he says, "Rebbe, I have an anger issue." The Rebbe says, "No, you don't." He says, "No, I really do." He says, "No, you don't." Okay, וכך הוא he he goes the the next time, the next day, whatever it was, he had gone to visit his Rebbe for Rosh Hashanah. The person was a big gavir. Generally speaking, the person got an עליה.

Comes the עליה and man doesn't get שלישי, he doesn't get רביעי, he doesn't get חמישי, okay the Rebbe gets ששי, he doesn't get הגבה, he doesn't get גלילה, and the gabbai is looking over to see, the the Rebbe had told the the gabbai not to give this man anything this year, the gabbai is looking over at this man to see if he's literally exploding and becoming very upset that he's not getting the kavod that he thought was going to be coming to him. And one thing after another, the man is sitting there just cool as a cucumber, he's not getting his feathers ruffled, nothing. So afterwards, the entire the entire Yom Tov goes through, the man doesn't get any sort of a kibud, the Rebbe doesn't pay attention to him, no nothing.

So afterwards, the gabbai goes over to him and he says, "I don't understand, you know, I know usually how you relate to you know these types of situations. Why you know why did you seem to be totally unimpacted?" So he said, "Well, because I understood that the Rebbe was just was just testing me." Says, "What do you mean?" And he tells him the story that he had gone to the Rebbe, he said, "I have an anger problem," and the Rebbe says, "No, you don't." So he said, "I understood that everything that was happening to me was really just a gift pack gift gift-wrapped package from the Rebbe. In fact, it was he was paying attention to me more now than he did in past years.

Usually maybe he wants to give me some sort of a kibud and then he's done with me. This time, everything that happened was really the situation designed to bring out a certain koach to to let me get past it." So the way that you relate to a situation could be very, very different even if it seems to be the same thing going on. The way that you relate to the avodah of eating, it could be I can relate to it as my own physical pleasure, my own food, or I can relate to understanding the נפלאות הבורא, the way that there's different flavors that hit my tongue. I can eat so that I have energy for הקדוש ברוך הוא, and there can be a very big difference even if somebody knows all of this intellectually.

So again, we have back it says אף על פי כן יכול להיות שאכילתו ושתייתו יוסף תענוגו ועדיין מגוף הדבר, really has a base-level גשמיות way that he's relating to the food, ולא מהניצוצות שהם האותיות, in an internalized experiential way, he's not relating to the food from the on on a on a spiritual level. כי לזכות שיהיו כל תענוגיו רק מהאותיות שבכל דבר, זה אי אפשר כי אם כשזוכה לשלמות לשון הקודש. A person has to be on a certain dargah where it translates into his actual interface, the interactions, the experience, everything that he knows intellectually. Until a person is able to to to see something let's say that's not kasher and it has as much appeal to him as dog food, okay, that means that he's changed as a person.

That can only happen when he's reached this level of שלמות לשון הקודש, דהיינו כשזכה לשבר תאוות המשגל לגמרי ולהשלים את לשון הקודש, like we've been discussing, when a person is able to break the ta'avah for illicit relationships and to be משלים לשון הקודש, we spoke at length why those are the two opposites, עד שהביא את ניצוצות הקודש בלשון הקודש, until he's able to bring in a new light into the לשון הקודש, דהיינו באותיות שיש בכל דבר, to to the point that it literally like Birkat Hamazon, he brings into the מזון and there's a new light

within anything that he encounters and how he actually perceives it and relates to it, and this comes through a שלמות of לשון הקודש or like we saw earlier through encountering a צדיק השלם who who has שלמות in this area. זה הצדיק שאוחז בזה, this tzaddik, or every person striving for this really, the one who is able to grasp, who דייקא זוכה לזה, דווקא this tzaddik who has a שלמות in this לשון הקודש is able to achieve this, שאינו מרגיש שום תענוג משום דבר אכילה ושתיה ושאר תענוגים שבעולם. It would be it would be like taking a vitamin, and even if the person does acknowledge In other words, let's let's Interestingly, let's let's think about this for a second. There's two people.

One of the people could feel physically lit up by the taste and the pleasure that he gets in a physical food, and know that also he's going to have energy to serve Hashem. But that's not really the way he relates to it as a person, that's what he understands. Alternatively, there could be a person that they they eat food the same way that they take vitamins. It comes in. Now, ושמחת בחגך, ואכלת ושבעת, they they also understand if they focus on it the idea that they are getting pleasure. If you would if you would ask the person, they could focus on this, but even this would just bring to a greater appreciation of Hakadosh Baruch Hu.

The experience that they're getting is reviving themselves, so that now they have more energy, and now their enthusiasm and their is is geared towards Hakadosh Baruch Hu. So this is this is where we want to get. Only the person that lives in a spiritual realm that he's not מרגיש, not not in an internalized way, the תענוג from the אכילה ושתיה ושאר תענוגים שבעולם, כי אם נצוצות אותיות שיש בכל דבר, אשרי לו, this is the person that actually experiences and relates in a in an internalized way to the אותיות. וזה בחינת "ומציון יסעדך".

This is the idea of from "ציון יסעדך", from ציון will be your support, שיהיה סעודתך, that your סעודה, your sustenance, your meals, היינו האכילה שתיה וכל התענוגים, meaning everything that you eat, you drink, everything that there is to enjoy, מציון, וסימן, האותיות. ציון is a marker, ציון could be a a grave marker, it's a sign. The letters are the sign, the letters are the סימנים. What are you really being supported from? Over here we're reading not ציון, ציון, not with a חולם, but with a oo, right? So מציון, וסימן האותיות המצוינים ומסומנים בכל דבר that are marked on each thing.

כי טעם וריח ותמונה הוא ציון וסימן, because really all of the characteristics, the smell, the taste, whatever it is that you're looking at, those really is the סימן that that's the, it's not the סיבה, it's not the reason that the reason that when you taste something and it's sweet, the reason it's sweet is not because of whatever the physical properties are. The physical properties are a sign, they are a סימן for what the spiritual energy is in there, על האותיות שיש בדבר הזה. How? וזה "ישלח עזרך מקודש", and this is that Hakadosh Baruch Hu, that he should send עזרך, your help, מקודש, from קודש, from holiness, but מקודש is going to be from לשון הקודש. עזרך, זה, what's what's ezer? "עזר כנגדו".

עזרך is if we're reading it into this pasuk is a is a the same bechinah, it's a siman of חוה, which is called עזר, בחינת "אעשה לו עזר כנגדו", right? So ezer is a reference to חוה, to ishah, to the shleimut of לשון הקודש, בחינת חוה, והיינו לשון הקודש, כנ״ל. So we're going to read into the penimiyut of this pasuk again: ישלח עזרך מקודש, he should send your he should send your support, your help from קודש, so that עזרך is a a lashon of חוה, it's a lashon of לשון הקודש, וזה מקודש, בחינת לשון הקודש. So now, וזה ישלח עזרך מקודש, סופי תבות חשך. If you look at the words that he should send your help, your support from קודש, and you look at the end of the letters, חושך, היינו בחינת What's חושך?

Nighttime is a time when people go to sleep, it's a time of תרדמה, שהוא בחינת תרגום. What do we say תרגום is? תרגום is is really that that interface between everything that's קליפה, everything that's mundane, everything that's not kedushah, and when we relate to the תרגום and we elevate the tov in תרגום, that's where a person comes to shleimut of לשון הקודש. So therefore, שעיקר שלימות לשון הקודש על ידי תרגום. So we say ישלח עזרך מקודש, when you have this situation of חושך, where does the עזרך come from? From קודש. It comes from being able to מעלה the tov in the חושך like we explained at length. And therefore once a person elevating that through perfecting the תרגום, through being נזהר in anything and creating גדרים, right?

But in other words, through staying away from anything that's in the negatives of the שבעים לשון, of the שבעים אומות, the שבעים לשון, the 70 the 70 other nations, which are which the רע of all of them is תאות ניאוף, through breaking that, through elevating elevating the תרגום, so now that creates a barrier and a person's able to come to שלימות לשון הקודש, וכשיש לו שלימות הזה על ידי זה "מציון יסעדך". And that's where a person has that he's supported not the way that he now relates to things, now that he's created a barrier between

anything this-worldly and the קליפה and the total גוף and the גשמיות, now that there's a separation over there, he lives in a world of שלימות לשון הקודש, of kedushah, and that's the way that this person relates to the world. And therefore when he's sustained, even when he does interact and have an interface with the physical, there's no there's no danger anymore as it were of him of of of of of the physical part resonating within him because he's he's gotten rid of that bridge. That תרגום that would be the bridge, he now has elevated the tov in it. And now he's able מציון ציון יסעדך. He's able to be supported from the ציון.

He relates to everything in the way of the אותיות, and he's really sustained by the spiritual energy, and he has a שמירה really from the from the negative influences as well, כנ״ל. And we will start relating this back to the beginning of the Torah, be'ezrat Hashem.