LM 19.5 — Tefillah l'Chavakuk, Part 5 of 6 · תורה י״ט

תורה י״ט, בעזרת השם we're going to finish the main part of the Torah this week, and at the end there are certain hashmatot, certain excerpts that are shayach to this Torah, we'll probably do those next time. We'll bring ourselves current so that this this last shiur should hold together. Dr. Liebman from Maryland actually reached out to me. Please feel free to shoot me an email and say hello. Had a wonderful conversation with him, actually. Really really appreciated the reach out. And he mentioned that some of the earlier torot that I did, when I had time, I included some some summaries and sort of a guide through them in the written part in the comments that are on Spotify.

He mentioned how helpful he thought those were, so I'm going to try to do those going forward, maybe fill in the back ones. But I did do them for Torah י״ט and I'm going to to upload those, so I'm going to give a little bit of a summary and it's going to follow it's going to follow those if that's helpful as well. We started off the Torah explaining the idea, the benefit of going directly to a tzadik to hear ideas and to hear Torah and to hear teachings and have a relationship directly with the tzadik.

And the obvious question is, that's not always so convenient, maybe we can hear from the tzadik's talmidim or maybe from the sefarim, and that was that sort of sets the basis of what's going to follow, what is the benefit of hearing directly from a tzadik? Now, besides for the benefit of hearing Torah directly from tzadik undiluted, there was another benefit that we mentioned in the second paragraph, that this person, and really we all strive to reach this level, is a person who becomes so purified, the tzadik's face becomes so purified, that even one who comes into contact with the tzadik, who who gazes at him, will actually gain insights into into themselves. They're going to want to strive to do their best, not even without a particular a particular mussar.

Now, interestingly, we if if you remember from Torah ד', which part part of the Torah talks about three steps, שלש בחינות בהתקרבות לצדיקים, it was in Torah ד' paragraph ח', paragraph eight, and the first bechinah, the first step towards attachment to a tzadik, is כשרואה את הצדיק, the person who goes and sees the tzadik. And we explained, and this really jibes very well with what we're talking about over here, that that is able to help a person become purified in the areas of atzvut, and but and as relates specifically to this Torah, in the area of ta'avah. So, it's worth going back and and listening to that to that shiur, remembering what we discussed over there. It goes goes very well together.

And one thought that, and I I wrote this out, one thought that perhaps we can say, we all strive, if we're sitting here we're learning, we're all in an area where we we strive to do our best. If you would ask us where we want to be, we all want to fulfill our potential on our own terms. Not every tzadik has the same personality either, but we all understand that we have strengths and weaknesses, and that we want to live a life of avodat Hashem, but it's too far from us, it's almost not human. Listen, these are these are the drives, these are the urges that I was set up with.

And this Torah addresses specifically ta'avot, specifically the sexual urge, as the רע הכולל, as the all-encompassing representation, manifestation of the of the Sitra Achra, of things that come up, as we explained in the Torah, within the 70 nations, every nation has its own specific specific culture, specific ta'avah, specific characteristic that they relate to, and the רע הכולל is the sexual urge. Now, when we say that, you know, we want to become a godly being, it's not really it's not really within the human capability, ultimately we're a human being, what do you want from us?

When we come into contact with an individual, a human being, who has become so totally he has hitbatlut, so totally purified, so totally transformed himself into an eved Hashem, that contact alone forces us to look inward and gives us direction, even if our potential is not in the same avenue as this particular tzadik's potential. Maybe our greatness is going to be a different greatness, but that contact with the tzadik brings out the best in us, even without a particular mussar. So we could chew on that for a little bit. Now, the question is, how does a person get to this level of hitbatlut? We all strive for it. So really we're talking in two different areas, I think, or we can think about it like that.

One is, how does the tzaddik get like this, such that there will be this dynamic when a person goes to visit the tzaddik? The other one is, how do we work up to that level? This is where we're all trying to get to. And we explained through the concept through the concepts of lashon hakodesh, which is made of the אותיות, the building blocks of the world, and that that when a person relates to creation through the divine plan within, through the through the through the building blocks of the אותיות, then the רע evaporates, the רע falls away. Actually, further in Torah ד, we explained also that, what was it? מלכות שהוא בחינת אותיות הדיבור, עם כל אות ואות מלובש בו רצון השם יתברך.

The letters that, as it were, again these are It's all like almost דרך משל, it's hard to understand exactly what it means, but in other words, the the letters are the building blocks of the Torah. Torah came before creation, אסתכל באורייתא וברא עלמא. The letters actually are also in Torah ב, we actually we actually mentioned that at the end in paragraph six or seven, כל תורה שאדם לומד לשמור ולעשות, כל אותיות הן ניצוצי נשמות ומתלבשים בתוך תפילה, so that the letters the letters of the Torah are like the נשמות of Klal Yisrael that that are

מתלבש when when תפילה brings מכח אל הפועל, and and this this expression comes out, so we see that the letters are really relate to the נשמות of Klal Yisrael, they're the building they're what the Torah these are the letters are what the words of the Torah are made up of. But the the letters are also what the אסתכל באורייתא וברא עלמא, the letters relate to the to the building blocks of creation and all of its characteristics. In Torah ד we said that the that the מלכות, we we see in this world that when this world represents רצון השם, and it manifests רצון השם, is it's a בחינה of the אותיות, with every אות being the manifestation, the representation, the expression of רצון השם, and then that comes out and expresses itself in this world.

And he goes on and says that the רצון of Hashem is that each letter should have a particular shape and a particular תמונה, and we spoke out last week I think in our Torah how these letters also relate to the different flavors, the different structures, textures of everything in creation, every every piece of food. And when somebody relates to creation like this, first of all, it gives a it could give a person a tremendous amount of koach. We we said in one of the earlier תורות, it might have been Torah ד, I couldn't find it, that it says עשה לך רב וקנה לך חבר והוי דן את כל האדם לכף זכות.

Once a person has this tremendous power, they're able to tap into this energy of creation, well then at at that at this point a person has to be דן את כל האדם לכף זכות, otherwise then they will, you know, it could become very very very destructive if you start wielding this energy in a way that towards people that are not necessarily holding on this level, according to very strict letter of the law. Now when the so as a person that relates to what we're calling שלמות of lashon hakodesh, to the divine energy in the world, so this essentially elevates מלכות.

Also by Torah ד we said that through a person relating to the Tzaddik as such, על ידי צדיק עולה המלכות מן הסטרא אחרא ונבטלין המדות הרעות, the other counterforces, these other things fall away, ועל ידי זה אדם בא לבחינת עולם הבא, this is where a person relates to Olam Haba, that everything becomes an expression of Hakadosh Baruch Hu. Just as far as relating to the Tzaddik, we actually said in in in Torah in Torah י״ז that Yirah and Ahavah a person's able to be mekabel, a person's able to relate to Yirah and אהבה על ידי צדיקי הדור. Why? Because צדיקי הדור are מגלה יראה, אהבה in the בריאה. But how do they do this?

Specifically, very aligned with the ideas that we're talking about in our Torah, that the Tzaddik is the one who's מבקש ומחפש, the very beginning of Torah י״ז, תמיד, and he's able to find the התפארות שיש בישראל בכלל ובפרט ובפרטי פרטיות. The way the way that essentially we unfolded the idea over there is that Hakadosh Baruch Hu created, designed the entire world, like we just saw, coming from the code that's within it, every single letter. The תכלית is for is for Klal Yisrael to to achieve רצון השם and to do its mission as the שליח of

Hakadosh Baruch Hu in this world and bring מלכות into the world, to elevate at this point the מלכות to קדושה that's now in גלות, like we've said in many Torot, and the Tzaddik is the one who's able to understand this in the בריאה, and as a person comes close to the Tzaddik, this revelation of Ahavah, Yirah, this revelation of the התפארות of Yisrael of every single element of creation being an expression of divine purpose, so that there there's a total התבטלות of רע, all of that falls away. So also incredible incredible Torah, we did it before Rosh Hashanah. Now, how going forward into paragraph ד of our Torah, how does a person achieve this שלמות of Lashon Hakodesh?

So we expressed ideas in terms of the עץ הדעת and תרגום, we talked a little bit about Shnayim Mikra V'echad Targum. When there's a certain marketplace, as it were, there's a certain area where there's something that's undeniably טוב, there's something that's undeniably an expression of a force of רע, how is it that the רע comes to drag the טוב down? The right bechirah. I saw an incredible an incredible idea from Rabbi Moshe Shapiro, if I'm I hope I'm quoting it correctly, he talked about the idea of a מלך. There's the מוח, the לב, and the כבד. The מוח wants to do the right thing, it intellectually understands what's right, unless you have wrong information. The כבד is really the it most base desires. What's a מלך?

A מלך the the the bechirah takes place in the לב, when the when the למד, when the when the the order of priorities goes first טוב and then the bechirah goes after the מם, the the למד, the לב goes after the מם, that's what governs the bechirah. So it takes that לב which is able it's sort of 50-50, it's in the middle over there. There's good parts and then there's bad parts, and it's able to align itself with the מם, that's where there's מלך. But he brought many pesukim where the opposite of the מלך is the כלב, where the כלב is כולו לב, where the כבד drags down the לב, so then it leaves the the מוח just sort of like in the abstract.

At at at at best, then the it knows the correct thing to do and doesn't want to do it. At worst, it becomes a total distortion. So where is that middle place where something that's a negative base behavior is able to attach itself to to the טוב? That's in the middle. That's the עץ הדעת טוב ורע. That's the תרגום. That's something where there's some sort of an interface. רע has no place with טוב, and טוב has no place with רע, but there's this place in the middle where there can be distortions, and depending where that's led, so now רע has an attachment point to טוב. When a person does Shnayim Mikra V'echad Targum, he takes the תרגום and he incorporates it within the טוב. He makes he makes birurim.

We saw already in Torah in Torah י״ז also, how are we מכניע לבטל כסילות השכל, we spoke about in our Torah also foolishness being responsible for aveirah. You know how? By the person's achilah, which is what we're talking about now also, the energy in food. We spoke about last week, which is by the person's shulchan, which is by the mizbeach. What happens by korbanot? We take so the dam goes on the mizbeach, the meat goes to the kohanim, the other parts go to the בעלים, other parts maybe have to be burnt. We make birurim. When we make birurim, so then even the the the parts that are good, the parts that are seemingly mundane, everything has a structure within avodah.

When a person makes birurim within that middle ground, the תרגום, so then the רע really is eliminated. There's no place where the רע can have any interaction any interaction with the טוב. And we spoke about this in the context of of kelipat nogah, which is coming from pasuk in Yechezkel, from the four קליפות. There are three קליפות that are כולו רע, we explained as if, I used this mashal from Rav Lopiansky, they're totally solid, light can't shine through, but then there's something which is translucent, light can shine through.

When the light shines through that, there is an element of קליפה, it's not light itself, but the light shines through this clear, you know, it's a little bit dull, this plastic, glass, whatever it is, and that becomes also an expression of light, and but alternatively, it also has solid aspects. So if that mashal helps. So we talked about this kelipat nogah as being in this middle realm, the קליפה that's immediately around the טוב, immediately around the and when one makes the appropriate בירור in that kelipat nogah, so then the רע falls away.

And then last last time in paragraph ח, we finished off talking about the difference between seeing the wisdom, a person has to have knowledge in physics and sciences and Kabbalah, but when a person can look at the בריאה and relate to the divine energy within, you need to know the physical makeup of something, the spiritual makeup of something, you have to have a certain clarity in how everything is aligned. But there's a difference between that wisdom and actually relating to it from a person's לב, actually relating to it so that when a person relates to food, is this something that's self-centered, it's for my own personal enjoyment? Right? And yeah, I don't want to overeat, and I don't want to eat unhealthy, and certainly I don't want to eat not kasher.

But the food is based on something where it's a physical idea or is it actually an avodah? Am I looking at the divine energy within something and it lights me up and even my physical my physical aspects become become an avodah? And yes, the mechanism through which I do that is through the physical, and how a person relates to this, there's a difference between understanding it as an intellectual study, as a chachmah, and where a person is able to elevate himself, where he relates actually to the שמות לשון הקודש, to the אותיות, to the divine energy within things.

And yes, even though the we are in the עולם העשיה, even though we are in a physical world, but a person relates to to the רצון השם within everything, and that's where again the the that we we make this break, we talked about תוספת שבת, right, where where this way even like, you know, the negative, the Sitra Achra is not able to attach itself to the קדושת שבת, we take some and we create this we we eliminate that point of interface between the רע and the טוב by by elevating something that would otherwise be in the middle, and then the רע falls away.

So now we're going to go forward into paragraph ט, bring this back home full circle to discuss hearing Torah directly from a tzaddik, and also seeing a tzaddik's tzaddik's face, an idea that we discussed a little bit in Torah ד, the benefits of that, again the first point of attachment to a tzaddik, but over here that just seeing this brings a person to do teshuvah. ומי שאוחז במדרגה זו, paragraph ט, ומציון יסעדך, a person is sustained from ציון, but the way that we explained this, that all of his eating, all of his drinking is coming

from the צירופי אותיות, from the ציון, from the marker, from the real expression of what divine energy is in the world, מזה מאיר לבו, that lightens up, that something resonates, that brings out the energy or relates to his לב, כי שם הלב, what is the לב, הוא על ידי שמקבל וניזון משופרא דשופרא. The לב, which by the way even in this בריאה the לב is is very soft, it's very sensitive of the organs, it also is sustained by the most subtle, by the purest parts of the food. Which part actually goes into the blood? The vitamins, the nutrients, I don't know exactly how it works, but in other words, in order to actually connect with the לב, that's the purest part of the food.

So to really get in touch with what's with with the לב as the מלך of the אברים, to really get in touch with the לב, a person has to be able to relate to those to those parts of what he's of what's sustaining himself. And we we express this in the context of Birkat Hamazon. And this, for our purposes, is the שורש of the אותיות that's within that's within the food. So now he's going to be sustained מלב אלוקים. We said that there's the 32, the לב, ל״ב נתיבות of חכמה, which are the 10 ספירות and the כ״ב אותיות. We said the 32 times Elokim is mentioned. Again, these are references, it's very hard for us to understand, but just getting a taste of how it connects, של מעשה בראשית.

Over over here also the note brings from I guess the Zohar in Parashat Pinchas over here, it says, what is לבב אנוש? It's coming off of a פסוק in תהלים, ויין ישמח לבב אנוש. Why are the two ב's? There's the 32 Elokim in מעשה בראשית, that that everything in מעשה בראשית is an expression of הקדוש ברוך הוא, and there's also ל״ב, meaning the ב' to the ל', ב' from בראשית and the ל' which is from the last pasuk in in the Torah, from ולעיני כל ישראל, which we already just saw from from Torah ב', that not only is we were putting together from Torah ב', from my from it was Torah ד'.

On one hand we relate to the אותיות as being the building blocks of creation, but they're also the letters of the Torah. They're also the נשמות of כלל ישראל. A person relates to everything in the בריאה coming from these אותיות, שהם בחינת האותיות שיש בכל דבר שכולם נמשכים מבחינת לב אלוקים, the ל״ב אלוקים של מעשה בראשית. When a person is zocheh to this, that he's actually sustained from the צירופי אותיות, this is the מובחר שבמובחר, this lights up his lev, that's going to translate into into what gets generated from the heart, even something like his face, which is in a certain way more מגושם, but it goes to the essence of who a person is when you see his face.

על ידי זה מנצנץ האור שמקבל הלב מלב אלוקים הנ״ל, when a person sustains his heart from לב אלוקים, על ידי זה מנצנץ פניו באור הזה, his face is going to light up. It's going to become clear. It's a clear window into into who he is. He's lit up. He's כולו רצון השם. בבחינת לב שמח, a person's heart is happy, ייטיב פנים, then his face is is מטיב, it's lit up, it relates to the טוב. The טוב טוב is synonymous with or.

וכשהפנים מאירות בזכות הזה, when a person's face is purified to this degree that the that it's ניכר in him the what sustains him, it's ניכר in him who he is as a human being, אזי יוכל אחר לראות פנים בפנים הזה כמו במראה, a person looks into this as an expression of what a human being is, the person even who looks at this צדיק is going to understand what is the essence of a human being, ולהתחרט ולשוב בתשובה כנ״ל, and he's going to do teshuvah even without specific mussar. וזה, maybe you could say that Torah ד' was at an earlier level because over there we had the three steps, the seeing a צדיק and giving tzedakah, and then saying vidui in front of a tzadik and getting direction.

Over here maybe you could say that it's even a higher level where a person just by seeing the tzadik already has this direction. Okay, maybe. We'll have to keep it in the back burner and see if we have more direction. וזה בחינת פנים בפנים דבר השם עמכם. This is it says, face-to-face that that Hakadosh Baruch Hu spoke to you face-to-face, it's a pasuk in דברים, פרק ה'. היינו על ידי שיש עמכם דבר השם, היינו שלמות לשון הקודש, through through the the Hakadosh Baruch Hu's speech to Klal Yisrael, which is the שמירת שמירת לשון הקודש, we

said שמירת הברית, that people are in that this case are able to relate in a personal way to the אותיות, לשון הקודש, it's not just a chochmah, they're able to tap into this, and a person's עיקר מזון, their food, what sustains them is really ratzon Hashem, and their lev is sustained from לב אלוקים. על ידי זה מנצנץ הפנים ומאירות כל כך, a person who's like that, their face lights up, עד שיוכל, could be the girsa, so we said כל אחד ואחד, because again, either we're talking about the tzadik, but we're all also really trying to get to this, so there's difference in גירסאות, לראות פנים בפנים.

Now, over here In my in my notes over here, he brings from the Mei Nachal, which talks about the pesukim by Matan Torah, by Parshat Mishpatim, by Kabbalat HaTorah, it says, ויחזו את, א to ת, את אלקים ויאכלו וישתו, and this is what they saw. This lit them up, this lit up their face. And then after the עגל it says, וישב העם לאכל ושתו ויקמו לצחק. Again, it frames it in terms of in terms of eating. What was the expression?

Once once it was a חטא העגל and all everything that they had or part נתקלקלו כל התיקון מעילה is how he frames it, but this tikun that they had achieved, where they were lit up, that it even shined on their face, so then they lost that, and it was expressed again in the idea of eating. Now, interestingly, R'' Chaim Kramer brings in in the note in the English version, he says, "So how do we find this tzadik? How would we even recognize him if we saw him?" We daven to to be able to do it, but למעשה, so we're speaking R'' Nachman as the צדיק הדור.

Every generation has its צדיק הדור, but even the tzadikim that we have today, maybe they're in, you know, who knows exactly what level they're on, but in any event he brings from from Torah קצ״ב that R'' Nachman teaches that a person's, I'm just reading from the English, I didn't look up the other Torah, that his intellect, his face, and his soul are latent in the ideas that the tzadik commits to paper. And therefore when a person studies studies the the writings of the tzadik himself, then he does gain insight, and he attains this connection with the tzadik, and he will also achieve, together with that and together with tefilah, he's going to be able to achieve a certain clarity, which will work towards his teshuvah.

Now we did say, when we mentioned before in the beginning of this Torah, that we compared going to the tzadik versus reading from a sefer, so איך שיהיה, this is this is what he brings down. Now, וזה עד דלא הוי מתקלא. This goes back to the teaching from the Sifra diTzniuta, which again is an incredibly deep, very hard for us to relate to. And this goes really to concepts which we're only going to we're not going to go into it at all other than for our purposes. So in the in the very beginning of the process, HaKadosh Baruch Hu's interface, as it were, with the with the world, his point of hitchabrut with the world, is through the middot or the sefirot.

We've said that there are ten sefirot, but they're divided up into the mochin and the middot. There's the כתר, חכמה, בינה, or כתר, חכמה, בינה or חכמה, בינה, דעת, depending if we use keter and daat, and then there's the other seven that we know from Sefirat HaOmer: חסד, גבורה, תפארת, נצח, הוד, יסוד, and Malchut. And in a very we're just going to make an incredibly broad statement that there's a concept called שבירת הכלים, if you've ever come across it in different sefarim, that when the at the beginning of the process, the sefirot were were not in the form of, as we're calling it מתקלא is a mishkal, is a scale.

So we, when we think of the sefirot, we think of them in the form of, if you've ever seen these charts, there's the right and the the chesed, the chasadim, and then there's the left and the gevurot, and as we have the setup in terms of how HaKadosh Baruch Hu conveys shefa to the world, so then this dynamic allows for it. However, that's very specific in terms of the way, again, it's all a mashal, in terms of how the sefirot are set up, the idea of right, left doesn't apply, but this dynamic and relationship between the sefirot allows what we call panim b'panim.

It allows things to get together, to achieve a shleimut, to achieve a zivug, in order to affect the shefa, when the at the beginning of the process by design, by design, the sefirot were not in this dynamic that allowed for a shleimut, that allowed for a zivug one to the other. And what happened was that there was a שבירת הכלים so that the ספירות were in place, and then they they, since they the there was no appropriate outlet for the שפע to for for the energy to become expressed through the ספירות together in in a in a process, in a dynamic process, so it's as if, as it were, they broke.

The כלים couldn't contain the energy in a certain sense, and then they got built back up, so to speak, through this process, so that now we relate to the ספירות the way that we relate to them, and we're able to to achieve tikun and build up. Now for our purposes, that either does or doesn't make sense, all we really have to know from this is that עד דלא הוי מתקלא, until the ספירות were in the dynamic of, like we said, of this shape of a scale, of the right, the left, the middle, היינו שלמות לשון

הקדש הניכר מתקלא, so now, as we do in the פנימיות, there's a שלמות לשון הקדש, which is also called a משקל, same idea, על שם ששקל הקדוש ברוך הוא באותיות, like we explained even in the Torah, the the חסרות and the יתרות, sometimes there is a ו, there's not a ו, there's a נקודה, we do read it, we don't read it, an extra א. The the the letters, the way that they relate to creation, sometimes we don't even find the expression, there might be a letter that's not read, but the way that הקדוש ברוך הוא

related to the letters is in a משקל, in a scale, in a measured out way, until the משקל was in place, until there's a שלימות of Lashon Hakodesh in terms of how it relates to the בריאה, בבחינת לעשות לרוח משקל. He's quoting from a pasuk in Iyov, that He makes a weighing of the רוח, and רוח is רוח הקודש, it's a בחינה of Lashon Hakodesh. The Mei Nachal brings, ששקל הקדוש ברוך הוא כך וכך אותיות לכל דבר ודבר, כדי שיהיה לו טעם וריח ותמונה זאת כפי רצונו כנ״ל.

So what the what the Sefer Ditzniuta is talking about as far as the dynamic of the ספירות, that until the ספירות reached this dynamic, this stage called a מתקלא, called like a scale, and how הקדוש ברוך הוא presented them to the world, there couldn't be—what's the full statement? Let me just look back to the beginning. We said, איתא בספרא דצניעותא, פירקא קדמאה, עד דלא הוה מתקלא, and before before there was the tikun, before there was this like the three lines, as it were, again, of like the חסדים, the גבורות, and the middle, לא הוו משגיחין אפין באפין, there couldn't be, again, the way that we relate to it is like face to face, the פרצופין didn't have a relationship whereby the shefa could be conveyed to the world.

We talk in different ways of Adam and Chava were דבוק to each other אח באח, back to back, that Chava was an appendage, it was a tail, they were attached at the back. So again, these things are פנימיות of it, and we can get into it a little bit more, but this is reading in the פנימיות of the פנימיות of Sefer D'Tzniusa. This is another way that we can relate in a way, what does it mean until there was a מתקלא?

And in the פנימיות of it, the way they're relating to it is that Lashon Hakodesh is also referred to as a מתקלא, until there was a shleimut of Lashon Hakodesh, then there couldn't be this relationship and this flow of divine energy to the world like we've been explaining and relating to the בריאה. וזה: עד דלא הוה מתקלא, and now going back to the statement from the ספר דצניעותא, היינו בחינת לשון הקודש, until there was a shleimut of Lashon Hakodesh in place, שעיקר שלימותו על ידי תרגום. How does the shleimut come? Through תרגום, שהוא נוגה, היינו הנגה דתקלא כידוע.

So taking a step back and spanning out, we're understanding now the broader statement that is represented in the statement from the Sefer D'Tzniusa, that until there was no that there was no פנים בפנים, there was no shefa, there was no true attachment and resonance with total divine energy, with the total אותיות in the בריאה such that there was no place for רע in the בריאה. He brings from a Zohar, he brings in my note over here, but I'm reading from Rav Chaim Kramer, cuz he says in English, that in Kabbalah נוגה is also likened to a מתקלא, to a scale.

So now we have Lashon Hakodesh is likened to a מתקלא because everything in Lashon Hakodesh is weighed out, every letter is weighed out in the Torah so that it represents every nuance in creation, attached itself to a letter, so that's Lashon Hakodesh. But קליפת נוגה is also like a scale, with the right side of the scale corresponding to righteous judgment while the left side of the scale corresponds to fraudulent judgment, and the middle column corresponds to נוגה upon which the souls ascend and descend, meaning that they are weighed for good or evil. But in other words, this נוגה is where there's a place where things can tilt either to the right or the left.

The scale provides the proper balance within the בריאה because we have בחירה, we have a way that we can go to the right or the left, and through this קליפת נוגה, this is what it represents, that we're able to push it towards one side, and we're able to relate, we're able to be מברר, to relate to the tov in it. Once we're able to engage in קליפת נוגה, so it becomes שנים מקרא ואחד תרגום. Now once we're able to drag תרגום, to elevate the good in תרגום to the לשון הקודש side, so that משלים the

לשון הקודש, which is the מתקלא, it's a scale in the fact that there's a weighing of every single letter, and once there's a שלימות of לשון הקודש, when a person does that, so now they purify their face and so that there's love of אלקים, and now their face becomes, as it were, like a like a mirror. Now a person is able to see inside of this person פנים בפנים, they're able to open the flow of שפע where between when they encounter the צדיק who's holding on this level, who opened this up, who like we said

in תורה י״ז, is מגלה the אהבה ויראה in the בריאה, that the צדיק now is almost like a mirror, that there's nothing else in the way, there is no other, it's just a complete window into רצון השם in this world. And once this is in place, so a person first of all has a window into love of אלקים, a person can get himself closer to this, and also it opens up the channels, both a person's תפילות we said are like נכלל in the צדיק, a person has a closer relationship to the godliness in the בריאה, and also it opens up the channel of the flow between a צדיק and his and his תלמיד, a רבי and his his תלמיד.

So now going into the final leg of the of the main part of the תורה, and I'm just going to take stock a little bit what we did today and and where we're going to to to to bring us home. So we started off in paragraph ו talking about that a a person who is מעלה the טוב שבתרגום, a person elevates the good in תרגום, where תרגום represents קליפת נוגה, this middle area where there's טוב on one side, there's שלמות לשון הקודש where there's לשון הקודש on one side, and then on the other side there would be the language of the שבעים אומות, also also with תאוות ניאוף being the רע כולל. So we have שמירת הברית, לשון הקודש on one side, and the 70 languages and תאוות ניאוף on the other side.

תרגום is that is that middle place, that attachment point, that marketplace where the רע is able to attach itself to try to distort the לשון הקודש. How is it that when a person can can engage לשון הקודש and bring it to a שלמות? By taking that middle level, by taking that קליפת נוגה and and elevating it, so that let's say in our terms, there's ruchniyut, there's there's spiritual spiritual ideas, on the other hand there would be let's say animalistic ideas, there's there's pure gashmiyut and things that are negative, and then there are those things in the middle, functions, I'm putting this in my own terms, functions of of the human condition.

Eating being being one area where really we talked about the מזבח, we talked about a person's שולחן being מזבח, eating, and the מזבח being areas where we can really see birur, a splitting together of the nutrients, and relating to something physical really being in the context of ruchniyut. In other words, something can be something can be a What what's a מרכבה? Something can be a ruchniyut idea that's so to speak riding, that's housed in physical food, or it can be a physical a physical food that feeds one's urge, feeds one's pleasure of eating and also keeps one alive, that אגב also gives a person vitamins, energy, whereby his neshama is staying in his guf.

So as a person elevates the middle level, the תרגום, the קליפת נוגה of the world, he thereby is achieving a שלמות of לשון הקודש, he's bringing לשון הקודש to its perfection, and through this perfection, ומתעוררין ומתגדלין הכח של אלו האותיות, this is in paragraph ו, he's able to to tap into the כח what resonates in שלמות לשון הקודש, the letters of לשון הקודש, he brings out really the the the רצון השם, that this world is really בעצם רצון השם, and he starts relating to everything in the בריאה, to everything in the בריאה as as as really as really רצון השם.

Then we went on to paragraph ז, and we said that when a person does have this ability, מי שיכול לעורר הניצוצות שהאותיות שבכל מעשה בראשית שיש בכל דבר, a person is able to awaken these these nitzotzot, these the spark, the spiritual רצון, then all also his eating, drinking, the way that he relates to בריאה in a the the interface that he has with the בריאה, even in a physical way, really everything is an expression of the spiritual, and he's able to even, as וייטב לבו, that ברכת המזון, that even his אכילה ושתיה, it becomes a, says המזון נתברך על ידי שלמות לשון הקודש. Really, everything becomes an expression of ruchniyut, everything becomes an expression of spirituality, and by by relating to the world as such, it ends up bringing berachah into everything.

Now, going into paragraph ח, this is this really seems to be understanding where the world is an expression of רצון השם. If a person understands physics in the natural world and he understands the spiritual physics, so a person really would be able to take a step back and align, understand where in the בריאה things are an expression of רצון השם, by understanding how the letters work, understanding which, you know, ספירות and spiritual types of things it matches up to, and understanding what that corresponds to in the physical world. So that's really in the realm of of an academic study. Where is it that a person is able to actually internalize this, where where a person is able to elevate his own eating, etc.?

And we said in paragraph ח, אבל מי שהוא חכם לבד יכול להבין כל זאת בחכמה, so a person can relate to this, however, to really come to a point שירגיש ויתענג רק מצד רוחניות האותיות בבחינת ויאכל וישת, that where he's relating to the spirituality in everything, זה אי אפשר כי אם למי שהביא שלמות שלמות בלשון הקודש. And where does a person come to a שלמות of לשון הקודש? That is by elevating the תרגום. That is by ultimately, we're we're going to tie, or we did, לשון הקודש to an אוצר, to יראה, it comes together with yirat shamayim, it becomes becomes internalized. It's where yirat shamayim is a reality. He's living he's living in a real in a real world of רצון השם.

Interestingly, I didn't see this any place, although maybe it comes up, I didn't know I don't know that I looked hard, in paragraph ו, interestingly, we said that the word לאמר דא גילוי עריות. I heard one time, I don't know if it comes, maybe it comes from a Malbim, I'm not sure, that לאמר, that לאמר, the difference between אמירה and דיבור is אמירה is a statement, we might have said this, אמירה is a statement, and דיבור is a communication. So really אמירה, if you think about the the raw energy of speech being a כח אל הפועל of of מחשבה, but of the אותיות in the בריאה, so that's almost like loose energy.

So it's interesting that we're putting on one side the שלמות of לשון הקודש versus versus לאמר we said it versus גילוי עריות, that that לאמר over here, the way it it presents it is is is גילוי עריות, but דיבור, when a person goes to hear from the tzaddik, right, there's this communication, there's this attachment point, so that's where there could be a שלמות לשון הקודש where it's put to a productive use, once it's not just a loose energy in the world, but it's a communication, there's a נותן and there's a מקבל, it doesn't leave room for anything else, other inappropriate outlets, that's where it can become, that that's where it becomes productive. And now we're going to go forward, bring it home.

I'm just going to read a few lines also from the Kitzur Likutei Moharan that Oh, hold on one second. So the the paragraph ט says that so a person who who achieves this level, then they really become purified, purified from within to the point that not only their their לב, but going that their face radiates with this light. לב שמח ייטב פנים, וכשהפנים מאירות בזדככות הזה, when a person has this clarity, this light, this radiance, then when another person encounters them, so then he's able he's able really to see himself from within. In other words, the tzaddik, the person who reached this level that we're describing doesn't have his own bias, doesn't have his own his own input really. In other words, he is a purified human being.

And when another person comes into contact with this, this really gives him mussar, allows him to become elevated, he gets mussar. This does not exist before this does not exist before לשון הקודש is purified through through yirat shamayim. It's once the tzaddik is able through yirat shamayim to have a שלמות לשון הקודש by elevating the Targum, we said שנים מקרא ואחד תרגום, so then the tzaddik reaches this level, and then he's able to connect also to a talmid. This this is lost when a person doesn't have this direct connection to the tzaddik, when when the tzaddik teaches to another talmid, unless that talmid is a tzaddik himself, right?

But in other words, when a tzaddik is able to connect directly with Hakadosh Baruch Hu and then a person goes directly to the tzaddik, that connection what the talmid gains from going directly to the tzaddik, to the Rebbe, is lost when he hears it via another talmid, or or in writing. The way that the Kitzur Likutei Moharan brings it is that ספר הוא רק לזכרון והזכרון הוא בכח המדמה, that a book is really meant to remind the reader of what's actually said, but the memory is really rooted in the power of imagination. In other words, what a person sees in a book in black and white that's sitting here really only connects connects something. It it acts as a trigger, but it doesn't have the advantages of hearing it directly from the tzaddik.

Again, I think we read a note earlier that talks about the tzaddik's teaching as being, you know, housed within the writings, so maybe we could try to look a little bit more into that, the the koach of a sefer where a tzaddik does write in a sefer, and we're able to connect to the tzaddik through his sefarim, versus the difference in dynamic between connecting to the tzaddik directly and reading ideas in in a in a sefer. Maybe it's depends whether it was penned by the tzaddik. I don't have a good answer for that, but okay, at least we're we're setting up our understanding. So now we're going to go forward and let's let's bring it home.

וזהו החילוק בין השומע מפי הרב, this going back to the beginning of our Torah is the difference between one who hears directly from a רב, או מפי התלמיד, or from the talmid, one level removed, או מפי, some of the גרסאות have מתוך הספר, from something from a sefer that was written by the rav, because every time there's a level of separation, it's one step removed, it loses something in the in the quality, not necessarily in the substance of the information being conveyed, but in what what's achieved by that connection. כי הצדיקים הם גבורי כח, they are the strong warriors, עושי דברו, the ones who fulfill Hashem's word, but over here we're going to say that עושי is not just to fulfill, but עושי is to make. Why?

שהם עושים, because they make, ובונים, and they build, הדיבור של הקדוש ברוך הוא, they build it up, they're responsible for it, but we'll see in a second in what context, היינו הלשון הקודש שבו נברא העולם, this is the לשון הקודש, the building blocks of the world, so the tzaddikim are the ones who are responsible for for the building blocks of the world, בבחינת נמלך בנשמותיהם, it's as if הקדוש ברוך הוא consulted with the נשמות of the צדיקים, של צדיקים, וברא את העולם, and הקדוש ברוך הוא created the world. What's the עומק of this? כי על ידי השעשועים שראה הקדוש ברוך הוא שיקבל מנשמותיהם של צדיקים, through the שעשוע that הקדוש ברוך הוא saw that he would get. Now, שעשוע comes up many times in קפיטל קי״ט.

שעשוע, I'm just going to give one one aspect of the way that of that I understand. What when a person says שעשוע, it's almost like to revel in or a game, but what what is the nature of a game? It's not something that's not real, it's something that's not necessarily tied to to practical application or consequence, so that if you're playing a game, you're enjoying a game and you're you're really embracing that, right? So, if you're engaging in an activity, let's say you're you are an accountant and you're going through numbers in order to achieve a desired goal, so a person could play around with those numbers or do things with those numbers in different ways in order sometimes to cut a few corners in order to achieve whatever the end goal is.

Whatever you're doing is only a means to an end. But let's say a person is, for argument's sake, playing a crossword puzzle, there's no playing there's no cutting corners because then you didn't win. What you're doing is an end in and of itself. You're appreciating the process without without regard to the specific implications or consequences of what you're doing. When the the idea Again, one idea, and don't know that this comes close to encompassing the entire idea, but when we say that הקדוש ברוך הוא has שעשוע, it means that there is something to the process,

something to what we're talking about itself, not in the context of a practical step towards a different goal, but that הקדוש ברוך הוא has שעשוע, על ידי שעשועים שראה הקדוש ברוך הוא שיקבל מנשמותיהם של צדיקים, that the idea, the tachlit, the creation of the world in in the נשמותיהם of the of the tzaddikim themself. This is what הקדוש ברוך הוא is, so to speak, playing with, getting enjoyment from, getting nachat from, achieving הקדוש ברוך הוא's tachlit for for for the creation of the world and in the in the נשמות of the tzaddikim. Let's see for a second what Rabbi' Chaim Kramer's note says on this idea.

He says the I'm going to just going to read it in the English, "The souls of the tzaddikim preceded the creation of the world, in anticipation of the delight," which we're talking like שעשוע, "he would receive from their deeds," again, not because their deeds are accomplishing something, they're fulfilling רצון השם, the idea of the delight that הקדוש ברוך הוא receives in the deeds themself. הקדוש ברוך הוא created לשון הקודש, with which he created and built the universe. So it ends up being it ends up being really a a total closed circuit. Let Let's finish the note and then we'll talk about it. "Literally everything that has, will, or does exist was created for this reason.

Thus, the tzaddikim are the reason that לשון הקודש was made." Now, this really goes very much together with what we saw in the first part, if you heard the shiur of Torah י״ז, understanding that that, again, הקדוש ברוך הוא did not you know, sometimes we say הקדוש ברוך הוא runs the world, as though there's a world, the world is the way it has to be is the way it is because it's the way it has to be, there's a certain system of nature in place, etc., and הקדוש ברוך הוא runs the world, makes full use of the pieces that are there. That is not what we believe.

There was be'etzem nothing, and הקדוש ברוך הוא created, through there was Ein Sof, there was tzimtzum, not our conversation, הקדוש ברוך הוא created the world yesh me'ayin, there was nothing there. Every single piece of the world, every single aspect of the world, the rules of טבע, the rules of of physical creation, the world of physical realities, the world of spiritual realities, all of that is there to achieve a תכלית, and every single aspect of the world is specifically designed as part of this process. The The Jewish people are the representative, they we are בני בחירי ישראל. We are הקדוש ברוך הוא's representative in the world and it's our job to achieve this תכלית.

The צדיקים are the one who know the reason that they're able to work backwards, like in our Torah that we talk about through understanding the אותיות, not just as a חכמה, but also that they're actually able to integrate this. They're also able to to act as the channel so that other people can relate to this. Therefore, the entire תכלית of the world, which is set up to achieve a תועלת, to achieve the goal for which הקדוש ברוך הוא wanted it, which we're not discussing now, but it is the צדיקים who through their actions, through their

יראת שמים, through their connecting to הקדוש ברוך הוא, through their building up the מלכות in this world, it's the צדיקים that basically I don't know if this is the right word, but they validate the the the entire creation it- itself, right? So once that's there, so what is the creation itself? It's made up of the building blocks of the alef bet. So therefore, not getting lost in the issue of time, the fact that the צדיקים are the ones who connect, who make the world worth it, who they they they give a תכלית that הקדוש ברוך

הוא should build and should sustain the world, the I think we spoke about this one time in the context of Rashi in the beginning of בראשית, the way that the Ramban explains it, בראשית, בשביל ראשית, בשביל ישראל, בשביל תרומה, בשביל חלה, other things that are called ראשית. But the the חלה, the תרומה, these are not things that are taken off at the outset. These are things that after a person plants and after they harvest, at whatever step, the the חלה is by the dough, the תרומה is, you know, after a certain part in the harvesting process when there's תרומות ומעשרות, but until then the food is טבל. The food doesn't even have the status of something that can be eaten yet.

It's only after the completion that all of a sudden, working your way backwards, you could see really what's ראשית in the entire thing. What what did we say earlier in תורה י״ז, תורה י״ח? סוף מעשה במחשבה תחילה. Something that's at the end of the process really is reflects on what was the original מחשבה to go through this whole process. You go to an architect and you make plans, and then you go to the building department, then you set a foundation. Only when you really see the end product of the house in its livable form, that really reflects on what was there at the original original outset of the מחשבה. And therefore we say over here that really נמלך, like a לשון of a מלך, but a consulting, to give advice, נמלך בנשמותיהם של צדיקים.

There's a relationship, as it were, with the נשמות של צדיקים, and that's where הקדוש ברוך הוא created the world. Again, going כי על ידי השעשועים שראה הקדוש ברוך הוא שיקבל מנשמותיהם של צדיקים, through this through the שעשועים that הקדוש ברוך הוא was going to have, על ידי זה, through this, this was the main motivation, Hakadosh Baruch Hu created, as it were, the Lashon Hakodesh, or he implemented the Lashon Hakodesh as the building blocks with the otiyot of the creation of the world. Like the pasuk says in תהלים, בדבר ה' שמים נעשו, through the דבר ה', with the word of ה', this was made by צדיקים, וברוח פיו כל צבאם.

So וברוח פיו is also like Ruach Hakodesh, that's Lashon Hakodesh, that all of this was was brought into being by by ultimately what would be the actions of the tzadikim, and therefore through Lashon Hakodesh. היינו שנעשה הדיבור של לשון הקודש really with the zechut of the tzadikim, and also, yeah, and that relates to the to the רוח פיו, שבו נברא העולם, that it's with this that the world was created. כי הצדיקים הם בבחינת עושי דברו, it's the tzadikim that are the ones who not only fulfill, but who make dvaro, they're the ones who brought into

being Lashon Hakodesh, meaning Lashon Hakodesh was brought into being in order to create the world because of the tzadikim who would who would be able to execute on and manifest the the will of Hakadosh Baruch Hu to bring malchut into the world, שהם עושים הדיבור של הקדוש ברוך הוא, because they're the ones who fulfill the word of הקדוש ברוך הוא, שידבר ויברא את העולם. Not just that they fulfill, but because they were the ones who would fulfill, they're also the ones who make, they're responsible for the creation of for for Hakadosh Baruch Hu using Lashon Hakodesh, that Hakadosh Baruch Hu should speak, as it were, ויברא את העולם. Now, interestingly, according to what we said before also, the idea of dibbur means that there's a noten and that there's a mekabel.

When there's a Rabbi, so the the Rabbi when when you have when you have light, you know, you have something, it can only be manifest when there's a kli for it to shine. So it's once there was going to be tzadikim, so then there's going they could bring Hakadosh Baruch Hu's light into the world, you need to have a kli kibul for that. That's the tzadikim, and therefore Hakadosh Baruch Hu was a noten because the tzadikim were the kli kibul. וכל זה היה קודם הבריאה.

This is all reflecting on, so to speak, what was in place before the בריאה, that the tzadikim were going to be the the the again, the tzadikim didn't come till after the בריאה was in place, but it's as if Hakadosh Baruch Hu was נמלך in their neshama, that with the koach of what was going to be, so Hakadosh Baruch Hu created the world. גם עכשיו, so now also, כשרוצים הצדיקים לשמוע איזה דיבור מהקדוש ברוך הוא, when the tzadikim want to hear, to connect with a certain word of Hakadosh Baruch Hu, with the with the אותיות, with the primary purpose, the the תכלית of the world, הם עושים תחילה את הדיבור ובוראים אותיות.

So what so what they do is that they do Hakadosh Baruch Hu's word by by engaging in the in the mitzvot, what they're doing is they're really in the way that we're explaining it, they're creating a כלי קיבול, and it becomes a a cycle. In other words, this is not a one-time event. We're talking about it at the most baseline, at the at the basement level, when Hakadosh Baruch Hu was creating the world the the world מהתחלה, but the truth is that this happens every time that there's a process that Hakadosh Baruch Hu is going to generate shefa. How do we do it?

We build on יראת שמים, and and we elevate that there should be a שלימות לשון הקודש, and then the tzadikim are able to connect to connect more, and because Hakadosh Baruch Hu is אין סופי, so you can get infinite closer to Hakadosh Baruch Hu. היינו על ידי מעשים טובים, through the tzadikim's מעשים, זוכים לשמוע דיבורים מהקדוש ברוך הוא, they're zocheh to hear the dibur of Hakadosh Baruch Hu. It's very interesting, I'm just parenthetically, I'm just thinking out loud as I say this, there's really two issues. One is that a person should be mevatel the רע in himself. So, in a certain sense, that would almost seem quantifiable, right?

In other words, whatever there is that I have to clean up, so I can clean that up, and then I'm sur mera, but on the other hand, first of all, I guess there's always going to be a certain, you know, physical human element to to a person, but the aseh tov is infinite. So, and then the more the the more it becomes a little bit of a cycle, because the more aseh tov you are, it's like we saw earlier in in Torah ו׳ I think, not just doing teshuvah, but teshuvah al teshuvah.

The more that you get close to Hakadosh Baruch Hu, so the more that what was really a שלימות of where you were yesterday, that now is at a lower level, because since you've elevated yourself, what to you was reaching a perfection yesterday, is really almost a גשמיות. So take take that thought what you what you will, but we did we did explore a similar idea when we talked about the various levels of of teshuvah. The way that I relate to you now, so then I need to relate to you appropriately. Once that that relationship deepens, I realize that the way that I treated you yesterday didn't, you know, didn't come close to to what to to the appropriate interaction with that with the new depth of understanding I have for who you are.

And therefore it's constantly it's constantly, you know, גילו ברעדה, the ahavah and the yirah can become a never-ending cycle. The more that the more that I fear you, the more that I want to I recognize who you are, the more that I I want to to get close to you. The more that I get close to you, the more that I realize the more that I realize the full, you know, depth, I have a revelation of who you are. The more I have a revelation of who you are, the more off-putting it is, because so that I I kind of like, you know, stand back because of yirah.

So this idea, not to get too abstract, if that's possible, this idea of of of the tzadikim being able to do the מעשים, גיבורי כח עושה חיל, to create a situation where there's a shleimut of לשון הקודש and that Hakadosh Baruch Hu is going to be able to bestow shefa. So this is a a a cycle that can repeat itself. נמצא שאלו הדיבורים נתהוו ונבנו על ידם, and it comes out that the shleimut of לשון הקודש the diburim are come into being through the tzadikim. וזה בחינת עושי דברו, the ones who make Hakadosh Baruch Hu's דיבור, לשמוע בקול דברו in order to hear Hashem's word, they do it and then they're able to connect and hear.

כשרוצים לשמוע דיבור מהקדוש ברוך הוא, הם עושים תחילה דיבור בבחינת עושי דברו כנ״ל, it's we've talked about it in other terms like אתערותא דלתתא, אתערותא דלעילא, or מ״ן and מ״ד, different terms that have come up in terms of a process that we generate from down here in order to generate a corresponding we make ourselves into a כלי קיבול, we generate an action that Hakadosh Baruch Hu comes and generates shefa from above. ואחר כך שומעים אותו הדיבור מהקדוש ברוך הוא, and then we make ourselves into a כלי קיבול, we're able to receive, we're able to hear the words of הקדוש ברוך הוא, בבחינת לשמוע בקול דברו, כי בזה הדיבור הקדוש ברוך הוא מדבר עמם, like we just spoke out. And now we're going to tie this back.

So we said that that in principle a person maybe can be able to connect to the divine wisdom within creation as a chochmah, but how does it come that you really are able to establish this connection in a meaningful way to integrate godliness into a person, to purify yourself, to really open this connection, not just to understand it in a detached way, that comes through יראה, ושלימות הדיבור של לשון הקודש, and this is going to ties all the way back full circle, which is where the tzadik is, which is why when a person travels to a tzadik, they're able to benefit directly from this person that open ups has this connection directly to Hakadosh Baruch Hu, and and then a person was able to do teshuvah and reflect inward from that.

And therefore, שלימות הדיבור של לשון הקודש תליא ביראה, בבחינת עשה כה אוצר כנ״ל. So now also, interestingly, the the note over here points out, which he he quotes the השמטות, which we didn't get to yet, וכשלשון הקודש בא מלמעלה עדיין הוא חסר תיקון, in other words, I guess we'll see it, that the seemingly to to speak to the fact that the world is is perfectly imperfect. In other words, part of the avodah is that Hakadosh Baruch Hu left us room that there's an עולם התיקון, he says כי עדיין צריך להעלות הטוב מן התרגום, עד כאן לשונו. In other words, where did the תרגום come from?

We have we have a world that Hakadosh Baruch Hu gave us in order that we should be able to to have bechirah, to achieve a shleimut of לשון הקודש, to elevate the תרגום. So we do this by this isn't like a default plan, we do this because Hakadosh Baruch Hu gave us access to be able to to to go in this direction. So therefore it's בחינת עשה כה אוצר כנ״ל, what's an otzar again? That the ikar the ikar building up and the עיקר תיקון of Lashon Hakodesh is a bechinah of yirah, it's a bechinah of

when we elevate the the we elevate the the good part that's in תרגום, we do this, by doing this we achieve a שלמות לשון הקודש, which is again we represented it as as Chavah was a בנין כאוצר, חוה representing the dibburim, this is how we build up through an otzar of yirat shamayim, this is how we build up Lashon Hakodesh. These are concepts that we spoke of throughout the Torah, so we're just throwing a lot at you. ויראה תליא באודנין. Now, we have this לשמוע בקול דברו, we're tying a lot to shemiah, so he brings from a Tikkunei HaZohar from Tikkunei Zohar that yirah is talui in the אודנין.

If in Aramaic the ד and the ז could get switched out, so אודנין are the אוזניים that he associates yirah with the aspect of the אוזניים, of hearing, of ראיה, שמיעה, we know that there's ראיה, שמיעה, ריח and dibbur, so we associate shemiah with binah. This is the shoresh of yirah, if this is beyond us, but at least we know the ראשי פרקים that it's out there. נמצא, and by the way, we saw we saw earlier on also, not that we're just going to cross reference for a quick second, I'm just going to read for a second from Kitzur Likutei Moharan ו׳, we were talking about teshuvah, that teshuvah needs three tenaim, needs three conditions, and he wrote over there, שיראה בעיניו ובאזניו ישמע ולבבו יבין ושב, right?

So these are, like we said over here also, that through through the the ears, through the yirat shamayim, that's where Lashon Hakodesh is built up, and we spoke about the lev in our Torah as well. That was from Torah Torah ו׳. In Torah ז׳ also we talked we talked about קודם שמקרב להצדיק אז היה בבחינת השמן לבו אזניו ועיניו, היינו שלבו אטום, that his heart is stopped up, and he talked also about rectifying rectifying the the aspect of the ears in the context of teshuvah. So all of these points go together if you know, if these ideas come up in different contexts. But again, back in our Torah, it comes out נמצא כשהצדיק שומע הדיבור של תורה מפי הקדוש ברוך הוא, יש להדיבור שלמות.

When the tzaddik hears directly from HaKadosh Baruch Hu, that dibbur has sheleimut, why? כי הדיבור תלוי ביראה, והוא שומע הדיבור בבחינת לשמוע בקול דברו. So therefore, when the tzaddik hears from HaKadosh Baruch Hu the dibbur of Lashon Hakodesh, why? Because עושי דברו לשמוע בקול דברו, when he's עושי דברו, when he builds up How does he build up those devaro? Because he does ma'asim, because he does mitzvot, because he builds up yirat shamayim, because it's בנין כאוצר.

When he has the בנין כאוצר, so then that's that that that Chavah was a בנין כאוצר, then he's able to bring about a שלמות לשון הקודש and he's able to receive, once he's עושי דברו to build up the to do the ma'asim, so לשמוע בקול דברו, he has this attachment to HaKadosh Baruch Hu through building up the Lashon Hakodesh. נמצא, מי ששומע Again, נמצא מי ששומע מפיו בעצמו, the one who hears the divrei Torah that the tzaddik heard from HaKadosh Baruch Hu and he hears it directly from the צדיק, מקבל דיבור לשון הקודש בשלמות.

So this person is okay, it's one step removed because he's not the tzaddik, but we're saying that the tzaddik is able to purify himself so much to the point that his face is like a mirror, so this gives a person an attachment point through the tzaddik. היינו ביראה כי זה לשון הקודש יש לו שלמות מחמת בחינת לשמוע בקול דברו כי שלמות הדיבור תלוי ביראה, ויראה תליא באודנין כנ״ל. So this is what where we tie to the ears because of the לשמוע בקול דברו פסוק.

But again, now that we attach that the tzaddik is the one who is able to have this שלמות לשון הקודש the שלמות לשון הקודש again is tied to תיקון הברית and it's the opposite of תאוות ניאוף, and he is מבטל the רע הכולל, and he elevates the Targum, creating that the רע has no attachment point, there's really a direct channel to HaKadosh Baruch Hu and this gives a a a place where a person who comes who comes to see the tzaddik is able to receive from the tzaddik much more again than the substance of the words themselves, but ישראל אורייתא וקודשא בריך הוא כולא חד הוא, a person who's able to hear the unfiltered Torah, as it were, representing really רצון השם almost directly through the tzaddik.

This gives like Moshe Rabbeinu was שכינה מדברת מתוך גרונו, the tzaddik is the conduit really for an attachment to HaKadosh Baruch Hu. Yeah. אבל מי ששומע מפי אחר, הוא רחוק מזה השלמות, כי כבר ירד ממדריגתו. But a person who hears through a another medium, so this he is far away from the שלמות because because it descends in levels. Now again, it's interesting, Rabbi Chaim Kramer, the way that I understand his note, he's going back to the piece that we saw earlier about Eliyahu and Elisha, that that it's really not just the tzaddik, but it's this dynamic that brings God into the world.

When you have a נותן and a מקבל, when you don't have a כלי, you have a person who has, you know, all of the The information, but nobody is there to come ask the שאלה, to to give an actual פסק in response to a שאלה, when so then there's also there's a, it's not as much bring מלכות into the world. What creates this connection is not just the tzaddik in the abstract, but it is this רבי תלמיד relationship, something to think about. So coming now to the pasuk at the end, which is really the pasuk that we started off in the beginning of the תורה, תפלה לחבקוק הנביא, that Chavakuk HaNavi had a תפלה על שגיונות. What does it mean? On the error.

It could be on the error he had that he was like critical of HaKadosh Baruch Hu, but he says ה' שמעתי שמעך, I heard of your report, יראתי, I was fearful, ה' פעלך, your deeds, בקרב שנים חייהו. And it seems that Chavakuk is davening to HaKadosh Baruch Hu. We'll see the let's see the Targum actually. The Targum reads into this, צלותא דצלי חבקוק, was חבקוק's prayer, נביא כד אתגלי ליה ארכא דיהב לרשיעיא, he saw that הקדוש ברוך הוא was patient with the רשעים to allow them to do תשובה, דאם יתובון לאורייתא בלבב שלם, that if

they return to הקדוש ברוך הוא with a לב שלם, ישתביק להון, he would forgive them, ויהון כל חוביהון דחבו קדמוהי כשלוותא, and he would treat all of the aveirot of the resha'im once they did teshuvah even like a שוגג. So let's see the פנימיות, let's see what we do with the pasuk in the Torah. וזה ה' שמעתי שמעך יראתי, what does it mean? כשהשמיעה מפי הצדיק עצמו, when a person comes and hears directly from a tzadik who has built up a שלמות לשון הקודש through yirah, so that he has this direct connection that it built

up his lev, and now it shines through his face, that now a person who has this direct relationship can do מוסר, שהוא שומע מפיך, because the tzadik hears directly from הקדוש ברוך הוא, בבחינת עושי דברו, because the tzadik is doing what Hashem' wants, he has יראת שמים, לשמוע בקול דברו, therefore he's able to have to have this direct שמיעה, which is yirat shamayim, right? Because it's in the אוזנין, it's in the ears. וזה שמעך שהוא שומע ממך, since the tzadik hears from Hashem', היינו מפי הקדוש ברוך הוא בעצמו, אזי, then יראתי, then I feared, כי עיקר היראה תליא באזנין, ואז יש שלמות לשון הקודש הזה כנ״ל, and therefore the person also is able to get the yirat shamayim because he hears through the tzadik.

וזה ה' פעלך בקרב שנים חייהו, that Hashem' your deeds in the midst of the years should be built up or should be revived. What does it mean חייהו? פירש Rashi עוררהו, to like waken up, to to revive, to arouse, היינו שנתעורר פעלך, that הקדוש ברוך הוא's act should be aroused, היינו כח מעשה בראשית נתעורר. Why? Because once the once the tzadik has a שלמות לשון הקודש, and once we're all connecting through the tzadik to HaKadosh Baruch Hu through the שלמות לשון הקודש, so then the there should be a like a resonance that the the HaKadosh Baruch Hu's will within creation should be, it should resonate, it should come out, it should be visible, it should be should be clear through the rest of creation that everything is בעצם רצון ה'. Right?

And we saw earlier this is going to be the letters, not just in the ruchniyut, but even in the תרגום, שנים מקרא ואחד תרגום, even in the achilah, even in the ochel, everything becomes an expression of רצון ה'. It's נתעורר, בקרב שנים, in the midst of years, אל תקרי בקרב שנים אלא בקרב שנים, שנים מקרא, דהיינו לשון הקודש, על ידי לשון הקודש הקודש בשלמות הנשלם על ידי יראה תליא באודנין, that through לשון הקודש, through the שנים מקרא, through the שנים מקרא that's built up through the oznin, through the לשמוע בקול דברו, through the יראה, נתעורר ונתגלה כח מעשה בראשית שנברא על ידי לשון הקודש. That's where it resonates through לשון הקודש. How does this happen, by the way?

Because ואחד תרגום, because where the once you have the שלמות לשון הקודש, how is that achieved? Through the through separating the good that's in the kelipat nogah, through the targum. And that's the פסוק ה' פעלך, ה' your deeds, your actions, your koach of מעשה בראשית, through the צירופי אותיות that's inherent in the in the whole world, through this בקרב שנים, we said בקרב שנים, through שנים מקרא ואחד תרגום, through the shlemut of לשון הקודש that's נשלם through the יראה, חייהו. That's where that's where the there's going to be an arousal, as it were, of the of the koach of the letters through the creation, where a person is going to be able to interface with the world as just a manifestation of of רצון ה'.

וזה שפירש רש״י תפלה לחבקוק על שגיונות כתרגומו, which we read before, that HaKadosh Baruch Hu should consider even the the the the aveirot as shegagot. Why? It comes out that the word shigyonot is really a remez to targum. What does it mean? שעיקר שלמות לשון הקודש על ידי תרגום כנ״ל. Rashi is referencing כתרגומו, תפלה לחבקוק על שגיונות כתרגומו, in other words he's referencing Targum Yonatan, but really it's כתרגומו, so he's saying that that the that that that שגיונות, תפלה לחבקוק על על תרגום, meaning to elevate the תרגום, that he's davening for an for an ikar of a שלימות of Lashon Hakodesh. וזה על שגיונות, כי שגיונות הוא בחינת תרגום.

שגיונות are which are the errors, right, in other words עץ הדעת טוב ורע, the mixture of good and bad before it gets elevated, those could be a shogeg. That's a mixture, that's where there could be ambiguity. So, Chabakuk is davening על שגיונות, on errors which are a bechinah of תרגום, כי תרגום הוא בחינת עץ הדעת טוב ורע שמורב טוב ורע, וכן הוא השוגג. Shogeg also, it's a mistake, it's טוב ורע, שיש בו גם כן טוב ורע, שהמעשה רע וכוונתו טוב. What's a shogeg? A mistake where a person doesn't mean to do the wrong thing, and yet he does the wrong thing, so that's like עץ הדעת טוב ורע. That's where Chabakuk is coming to try to build up a Lashon Hakodesh through through the תרגום.

Okay, so I think we really summarized going into the last points of the Torah, and maybe we'll try to again, just for purposes of refreshing our memory when we do next time השמטות, the the excerpts that are shayach to this Torah, so that will really be the last piece, and we'll remind ourselves of some of these ideas, and then Be'ezrat Hashem move on to Torah כ. Yeah.