LM 19.6 — Tefillah l'Chavakuk, Part 6 of 6 · תורה י״ט

Torah י״ט, we are now going to the השמטות, the excerpts השייך לתורה זאת. So the main summary really and wrap-up we did, I guess, last week, and each time we try to give a little bit of a summary. So we're not going to give a full summary other than as relates to some of the ideas that we're going to be maybe filling in some gaps, maybe expanding on a little bit in these excerpts that relate to the to the to the Torah. Already last week we finished the main part of Torah י״ט. So going back to the beginning of the Torah, in the first couple of paragraphs, we had asked a question: על מה צריך לנסוע להצדיק לשמוע מפיו? Why does a person have to travel to the tzaddik?

A person can learn sefarim and דברי מוסר, a person can also learn from the tzaddik's talmidim. And we gave really two answers why a person should go to the source, to the tzaddik. Why is the tzaddik, by the way, the source? A person's hearing from talmidim, so there's also this dynamic relationship between the one giving the information and the one getting the information. And I'll give really the second answer that we gave first, I think it was the second answer, said that that a צדיק צריך לזכך את הפנים. The tzaddik has a pure panim.

We explained it last time, so without going fully into it, but the tzaddik becomes so davuk to Hakadosh Baruch Hu, the tzaddik becomes so purified that what the that that the Torah that the tzaddik is, the chiddushim, the ideas, what the tzaddik is learning and ultimately giving over, and what's created by the relationship where the person goes to the tzaddik, it's not simply that you have one person giving over information to another. The attachment to the tzaddik, it almost becomes like looking at a mirror.

You're looking to a person that has purified himself, that represents the tachlit of a person in the world, and the tachlit of since כלל ישראל, אורייתא וקודשא בריך הוא חד הוא, the tachlit of a of an adam, of a mentsh, of Klal Yisrael in in the world really goes to the tachlit of the world itself, like we discussed in some of the earlier Torot about the fact that we talked about in terms of התפארות, Torah י״ז and Torah י״ח, that Hakadosh Baruch Hu created the world, and the entire world is designed for for for purpose that relates to Klal Yisrael's role in the world. When a person encounters the tzaddik, even without a specific musar as relates to him, the person himself will see himself.

It says כי על ידי שיביט בפנים שלו, when a person comes face to face with this idea, almost like seeing through the בריאה, יראה את עצמו כמו במראה איך פניו משוקע בחושך, it reflects on on himself, and the person gains from this experience. The second reason, which is I think more straightforward, is in general, if I if I have an experience, then, you know, that's one level. If I tell you about it, so then that's that goes one level down.

If that person now relates what I told them to somebody else, so every time it goes down a process, so even when you hear from the the talmid of the tzaddik, but everything becomes a little bit more diluted as it goes on in terms of the effect, in terms of the way that you relate to the material, just in terms of relating an experience or somebody who had that experience, and now the other person is relating it as information. And this certainly applies We're going to go a little bit more now into the idea of learning also from a sefer rather than than a talmid.

And then the rest of the Torah, or you know, as we went forward from there, we talked about the this idea of being לזכך את הפנים, how a tzadik and really any one of us can move toward being achieving this purity. And we discussed a tremendous amount of ideas in terms of of purifying לשון הקודש and the אותיות in the world, and and the אותיות of לשון הקודש really almost seeing through the בריאה, but in other words, seeing the אותיות, seeing לשון הקודש, seeing the תכלית, the building blocks of the בריאה in the world, and and elevating תרגום, and we explored these ideas these ideas at length. And as you go through the Torah, it really involves ideas from all over the Torah.

We talked in תורה א' about about being able to see see through the חושך and seeing the חכמה and the שכל that's inherent in every single in every single idea in the בריאה. So all these תורות align very very closely. Again, they're all really windows into the into the emet, and once you get that emet, it like reverberates back so that something touches inside of you, it just lights you up from within, and you're able to see the אמת בעצם wherever you look. So over here now we're going to go into the first the first one of these excerpts. We said earlier about about learning from the צדיק, ובין לומד ובין לומד בספר לשומע מפי החכם יש חילוק גדול ביותר.

So besides for just learning from one of the talmidim instead of learning from the tzadik, learning from the source, כי ספר הוא רק לזיכרון. Now, at the end of this paragraph, not a long paragraph, at the end of this paragraph, we're going to end off almost with a with a little bit of a of a צריך עיון, because there is certainly a מעלה מעלה, תורה שבכתב, תורה שבכתב. Besides the fact that Torah shebe'al peh can't be written down, we're going to talk about the מעלה, first we're going to talk about the מעלה of Torah shebe'al

peh or the idea of going Rebbe to talmid, of hearing it directly and not writing it down, and sort of like the negatives of something that's written down in a sefer and now all of a sudden it's distilled, you can communicate through writing, but it's also a צמצום. Now now it's in a defined space, right? Something that's given over. I heard actually the way that I remembered from Rav Berkowitz, Rav Yitzchak Berkowitz, Chafetz Chaim has a has a different idea that I saw in one of the כתבי Chafetz Chaim. What was the tragedy in writing down Torah shebe'al peh? And the way that I understood it was, you have you have תורה שבכתב, תורה שבעל פה is really Rebbe to talmid, the giving over the principles in the clearest possible undistilled truth.

Now, when you give when when you give over a principle, you give it over a way in a in a way that it's going to be able to be received. In other words, so that the principle will remain undiluted, and sometimes you have to use a mashal, you you you encapsulate it in a way, if I want to give you an idea that's very abstract, what do I do? I put it into let's say a mashal form, or I give you an illustration of where that principle's at play, so that really the limitations of my language, the limitations of what I can say, don't hold back the principle, right?

In other words, so if I want to tell you it's like riding a bike, it's like the smell of fresh apple pie, I don't know, right? So if somebody's reading those words, it might be meaningless, but to somebody who knows how to ride a bike, to somebody who knows what the smell of fresh apple pie is, it's actually the clearest way it's actually the clearest way of giving that over. Now, that means that this would not necessarily be the same between two different rabbeim to two different talmidim or to two different times in history. So for instance, if let's say I want to express the idea that you're not allowed to cook on Shabbos. What is cooking? Cooking is changing the changing the substance of something through a medium of heat, right?

So I'm going to have let's say a פרק in Maseches Shabbos, and that פרק is going to call be called פרק כירה. And כירה is a type of oven, there's a כירה and a תנור, different types of ovens that they had at a particular point in time, and this was the clearest way to give that over. If פרק כירה was learned today, maybe it would be פרק Whirlpool oven, I don't I don't really know. So what happened, when תורה שבעל פה was written down, it it sort of froze it in time.

How much of our learning תורה שבעל פה at this point is really trying We have a machlokes just you learn through through through Maseches Taharos and you talk about different types of כלים, different types of oven and valves, half of our learning is a machlokes just in trying to figure out what the case was and what the מציאות is, let alone and depending on that it relates back to a different principle. That's a tragedy, that totally changed the form of learning תורה שבעל פה. Obviously השגחה had it that it should be like that. So when תורה שבעל פה, בעצם when תורה שבעל פה is written down, it it changed its צורה a lot. That that's a tragedy, a lot of the way that, you know, that we relate to it is different.

תורה שבעל פה was not to write it down takes away from it. תורה שבכתב is is a different idea altogether, and it is supposed to be written down, which maybe we'll talk about in a second. So the beginning of this paragraph is going to be talking about the downside of kesivah vis-a-vis something that's going to be בעל פה. At the end of this paragraph we're going to ask, well wait a second, you're saying that writing things down is so bad, but the truth is תורה שבכתב is not it has to be written down, you have to read it out of a כתב. So obviously, you can't just say that kesivah and something written out of a sefer is bad, there's a certain maalah to it also.

And the paragraph ends up, כל זה שמעתי מפי וכו' שכתבתי לפניו תורה ולא ביאר עניינה היטב, so there is going to be a little bit of this rub. But but, you know, before we can put it back together you have to break it apart, understand each piece by itself, and then if we're zocheh we can end up with an approach that really is able to synthesize everything so that there's no contradictions because it's a shleimus, but now we're going to understand each idea on its own. So again, מן הלומד בספר לשומע מפי חכם יש חילוק גדול ביותר. Between hearing from the chacham and learning from a sefer, there's a big difference. Why? כי ספר הוא רק לזכרון. Because what's a sefer?

When when you learn from a sefer, really what you're doing is you're the the words are representing an idea. But but what's that idea? It's like think about a souvenir that you buy. What's the souvenir worth? The souvenir is worth the trigger of the memory of when you were there. It's the, let's say, the sentimental value. When when you heard something from a tzaddik and now and now you're able to read what he wrote in a sefer, or let's say you buy a book that has a shiur that was printed, and you were at the shiur, reading through that light lights you up.

It's not because of what's written in the ספר, it's because of the זכרון, it's because of what brings you back, it's because it triggers something in your memory, or even if you weren't there, at least it triggers ideas in your head, it relates to something else, or maybe if you, you know, you read some of the שיעורים and now you've heard that Rebbe speak, you can almost hear his voice saying it. כמו שכתוב, כתב זאת זכרון בספר, that like it like it has the פסוקים, this is where Hakadosh Baruch Hu is commanding to Moshe to write in the ספר, so that there should be a זכרון למחות את זכר עמלק. But what's the idea of a ספר? The idea of a ספר is the זכרון, right?

And Rav Chaim Kramer mentions in the note, he just talked about Amalek and how this really ties into the rest of our Torah, that Amalek, I'm just going to read a little bit from the note, epitomizes the defilement of the covenant, פגם הברית, the רוח סערה that draws its strength from רוח הקדש. That רוח הקדש really be לשון הקדש, over here if it's drawing the strength from רוח הקדש in a negative way, so that really is, you know, representing that middle, that that middle, that קליפת נוגה, that תרגום that that depending where it draws its strength from can be can be either drawn to the good or the bad, and that that's why that the word קרך, like chance like a chance emission is used by Amalek.

So this relates very strongly, this is not just an example, this relates very strongly in terms of why we're talking about Amalek, that instead of elevating the תרגום to have come to a שלמות לשון הקדש where all the ideas we discussed earlier on in the Torah, but rather Amalek represented this תרגום in this קליפת נוגה that that dragged, as it were, k'vayachol, the בריאה, you know, down to to the קליפה. But in any event, we're using the פסוק כתב זאת זכרון בספר, so we're saying: What's the ספר? The ספר is really relates to the זכרון. The ספר is not really the source. The ספר triggers, represents a זכרון, it represents an idea. What's זכרון? הוא בכח המדמה. And זכרון is the really כח המדמה is almost like the imagination. It's not the substance itself.

The זכרון is something that imagination can trigger emotions, it it comes with ideas, it can trigger action, but the כח המדמה is its own is its own כח, and it's really, in a certain sense, a כח that's lower than, let's say, what the the experience that a person has directly from a tzaddik. We're going to speak this out a little bit more. כי גם בהמה יש לה זכרון, כמו שאנו רואים. This idea of זכרון, this idea of something that's not right in front of you, it's not the experience, but is something that's generated from like a notion, something a a feeling that's related to something, I don't know whether you can say Pavlov's dogs, right?

The idea of of creating a memory and having that memory generate certain actions and attitudes, that's something that be'etzem is is something that animals have as well. That that's not only by the שכל, it's not only in the higher human awareness, and אבל שגם בהמה זוכרת שבמקום שנשכה כלב היא בורחת משם. If an animal goes through a negative experience, it was bit by a dog, also it would steer away from that area even if the dog is gone and there's nothing inherently dangerous about the area. So now again, we're going to use this shiur to work the whole idea is to explore these ideas a little bit. I'm going to read a a little bit from the from the note over here that's that's actually linking it to a later Torah. Later Torah.

So it says, so he brings over here from Torah כ״ה: צריך כל אדם להוציא את עצמו מהמדמה. Every person has to take himself out of the imagination, ולעלות אל השכל. This idea of דמיון, it's a very powerful כח, and it's כח that we have to use. A person is supposed to create the right attitude so that he can generate himself in the right direction. But this כח הדמיון is in the middle, it's like קליפת נוגה, it's not inherently positive. כשנמשך אחר המדמה (in parentheses it says היצר הרע שמדמה לו כאילו יש טוב בתאוות). דמיון is something that can be that can be cultivated.

A יצר הרע can actually go, we saw in Torah א׳ that one of the most dangerous types of the יצר הרע is one where they they convince somebody that it's a mitzvah. He dresses in white, so to speak, right? And we're going to come back to that as well. זה בחינת שרירות לב, שהוא הולך אחר המדמה שבלב. So this דמיון, it is a כח, it's not inherently an elevated, שכלי כח at the height of it, but it is something, I mean a בהמה has a כח הדמיון, plants don't, so there is something elevated about the כח הדמיון, but we have to we have to understand how to use and how to approach it. You can make an entire world out of a דמיון.

In in a certain way, we mentioned in some of the mussar shiurim that the idea of ערכין, the idea of creating values, is something that that that is in this world, right? The let's say you have a person that collects stamps. Is a stamp that was used more valuable than a stamp that wasn't? The the whole idea of of of you know, I don't know, Hollywood or a collector collector collectors items, this idea of attributing value is something that really is created in the כח הדמיון, and it's something that really is a facade. What's the only true value? כבוד going to the right place. כבוד is כבד, like heavy, like substance.

When we have כבוד שמים we saw in maybe Torah ז׳ I think in terms of כבוד שמים, כבוד השם versus כבוד מלכים, when you attribute כבוד in the right place where there's real substance, so that's almost using the כח הדמיון, you're using it and you're you're you're bringing it in line with emet. The part of our job in this world is to is to take the כח הדמיון, to take the קליפת נוגה, right, to elevate it so that it's in line with Leshon Hakodesh, so that we take language, there's Aramaic, right, we're just talking about

some of the concepts, and you align it with Leshon Hakodesh, you elevate the טוב שבו so that you're planting you're putting a pin in the emet, you're planting an anchor over there, and then the negative part, the empty parts of of what was in that כח הדמיון fall away. So weiter, yeah, so he says, going just quoting from Likutey Halachos in Halachos Sefer Torah, you ready for this? He says, דברים הנכתבים הם בבחינת עשיה. The things that are written down, they're on the bechinah of עשיה. They're tangible, they're you you can look at them. That's a bechinah of בהמיות. That's almost a בחינה of of in the animal.

It's something that in the עולם העשיה is tangible, you can look at, you can grab, כי כתיבה היא לזיכרון, because the זיכרון is more abstract, but the כתיבה itself the כתיבה itself is something that's in this world. זיכרון is כח מדמה, כי גם בבהמה יש לה זיכרון, and that דמיון, the קליפת נוגה can go either way. It can go down or it can go up. You can put attach it to the abstract אמת, the abstract truth, or the כח הדמיון can be to support the what's in the עולם העשיה, can be support the בהמיות. נמצא שהכתיבה לזיכרון, so it comes out, I'm reading from Likutey Halachos, that כתיבה is in the is is is really associated with the זיכרון, היא בבחינת בהמיות.

ועל כן נצטוינו דווקא לכתוב את ספר תורה לזיכרון, that's why it says that the Torah should be written לזיכרון. Again, we're going to challenge this in a second because the pasuk is really written as a positive that that that the Torah has to be written, it's not allowed to be ba'al peh. So this in this drush, though we're learning it as a as a limit limitation on it really, כמו שכתוב: ״כתב זאת זיכרון בספר״, כדי להעלות את הכתיבה והזיכרון מבחינת בהמה לבחינת אדם כנ״ל. And what's our job? Our job is to take the Torah has to be written on parchment, it has to be written on the עור of a בהמה. And what do we do?

We attach it to the זיכרון, and once we use the כח המדמה, we elevate the תרגום שבו to Lashon Hakodesh. As we do this we use the we we learn the תורה שבכתב through the understanding of תורה שבעל פה. תורה שבכתב, תורה שבעל פה both came on סיני, and we attach it to Lashon Hakodesh, we're able to elevate we're able to elevate that that כח הדמיון, and we're able to associate it with Hakadosh Baruch Hu, Lashon Hakodesh, emet, and we're able to everything is going to be the right way. וזה שכתוב: ״כתב זאת ספר זיכרון״ ״כתב זאת זיכרון בספר״, בספר דווקא, דהיינו קלף שנעשה מעור בהמה. That's why the the כתיבה, the the the the written word is written on the בהמה, כי כתיבה היא לזיכרון, צריך להיות דווקא על עור בהמה, why?

כדי להעלות מבחינת בהמה לבחינת אדם, because as you learn, and then you take those words, and the words are written on on a בהמה, then the whole thing becomes elevated, the whole בריאה becomes elevated. So in a certain way of looking at it, now this is certainly true I think when it comes to the writing down of תורה שבכתב תורה שבעל פה, right? In other words, the question is going to become where the rub is that the כתיבה for תורה שבכתב, for the חמישה חומשי תורה and so forth, is, well, that that over there is a positive, that's the way it's supposed to be.

But certainly this negative applies to the when we read the written word of תורה שבעל פה, the fact that we had to and the reasons in history, עת לעשות, why the Mishnah and the Gemara had to be written down. But that's why this is taking it down a few notches because now the way that instead of just plugging into the experience of רבי to talmid and the ideas and these principles of truth and living the experience, now when we read it, so we're a level removed from this. We're reading it in written word, we we put it in a box and it becomes it becomes a much bigger עבודה to have to to have to create the experience of תורה שבעל פה.

It's what we have, it's the way that Hakadosh Baruch Hu, you know, designed the process at this point. קורא הדורות מראש, this is where history was going. But these are the limitations that we're dealing with in terms of in terms of כתיבה. Further, just to quote from the Ivei Hanechal, mentioned a tremendous idea in line with what what we've been talking about coming from a Rashi, where where is the פסוק? ה' שמעתי שמעך יראתי, this פסוק that we quoted earlier in paragraph י״ד, Rashi says חייהו עוררהו, continues the פסוק. The point that he brings out from here, that a person can be, when a person comes to a tzadik, so the idea that we mentioned before is almost like a tuning fork.

If you have one tuning fork that's vibrating next to something else of the same pitch, it'll vibrate also. When a person comes into contact with a tzadik who's totally purified, it's not really that there's me and there's you, you're the tzadik and I'm the talmid and I'm learning from you. What it is is the tzadik is so purified, so in touch, so דבוק to Hakadosh Baruch Hu, I also have a neshamah that's a חלק אלוק ממעל. When I attach myself to the tzadik, that vibration vibrates within me. It's מעורר me.

And and therefore, once once the the tzadik brings this הארות into all of my מציאות, the tzadik sees through the בריאה, the tzadik sees the תכלית and the רצון ה' and the דיבור ה' in every element of the בריאה, and I attach myself to the tzadik, I can start relating to the בריאה like that. However, when it comes from a ספר, when it's a step removed and it's really, I I lose that experience. Now, I get the information, I get the לימוד, but I lose the experience, that really has to be self-generated.

It's it's it's almost like if I plug, you know, if you plug a a a fan, an electronic device, into the wall, so then if you unplug it, it's not that, like, you know, the batteries died or whatever, it's not like the thing broke. It's just it's just either you don't have to turn it off. Once it's no longer attached to the flow of energy, so then it just stops working. When we're attaching ourselves to the tzadik, we're attached to the flow of energy and it flows through us like one. When you learn through a ספר, it's almost like batteries. You take some of the energy and you plug it into you and it allows you to go, but really you exist sort of like as a separate entity.

That's That's sort of the way that I'm picturing it. And therefore, again, once we need to use this כח הזכרון, but the זכרון exists within us, that's not me being plugged into the tzadik. That's me using the words of the tzadik to create the דמיון within me, and that becomes That becomes a level separated. And that already is almost a, like we said, it's an animal type of a koach. I'm I'm not on the level of the tzadik. It's I'm I'm I'm a level I'm a level separated. ועל כן אמרו רבותינו זכרונם לברכה דברים שבעל פה אי אתה רשאי לאמרם בכתב. That's something that's תורה שבעל פה, you're not allowed to write down.

And just to finish off this idea, again, quoting from the Ibei HaNachal, says, כי תורה שבכתב היא בחינת לשון הקודש הבא מלמעלה שמחוסר עדיין תיקון. When we have the the the Torah, but really you wouldn't know from You're not You're not allowed to, a person's חייב מיתה if they are מחלל שבת. What's חילול שבת? What are the thirty-nine מלאכות? Right, there's a a lot that's unspoken that needs a tikkun in order to be able to bring a שלמות through the תורה שבכתב, we need the תורה שבעל פה. כי בזה נברא העולם, וכל דברים שבעולם נבראו מחוסרי תיקון, שצריכין לתקנם בזה העולם. So, the We need We need the תורה שבעל פה to be able to bring a tikkun to the תורה שבכתב. And what's the עיקר תיקון?

He says, הבירור הטוב שבנוגה, שהוא זה הוא בירור המדומה. That And I think that this this makes sense, right? In other words, we have a totally different topic, but אדם הראשון could have brought Mashiach if he wouldn't have sinned. If If the Jews wouldn't have done the עגל, they would have gone into They would have gone into Eretz Yisrael and they wouldn't have sinned. So, at various points, at at various points in the בריאה, the the Torah is names of Hashem, or there's a Ramban in the introduction that talks about that the letters could be different combinations to bring out different things. The Torah is there representing a שלמות. As the way that we relate to it, though, at different points in history, we need different types of tikkun.

So, we need part of A lot of that tikkun is depends where we're holding in terms of the type of tikkun that we need. That's why תורה שבעל פה in in a certain ways is, I wouldn't say adaptive, because it represents a שלמות. It's emet in the principles of תורה שבעל פה, but the way that we relate to תורה שבעל פה in terms of how it bridges and we're able to bring a tikkun to understand and bring ourselves back to the שלמות of Torah in general, so that's a tikkun that has to be made by us. How do we do that? Depending where we're holding in life post-עץ הדעת טוב ורע, they're we're in the עולם העשיה, there's בירורים, there's טוב ורע in the world, and we have to elevate that.

We have to relate to the לשון הקודש, to the אותיות in whatever situation we're in, to bring a tikkun to to through the Torah, through the תרגום in in wherever we are in life. These things These things we need the תורה שבעל פה for, right? The ideas of bringing out the the principles of the תורה שבכתב, of the חמישה חומשי תורה, of the word of God, and relating to them to To our דור, to the way that we have science, we have food technology and kashrut. All of these things we need תורה שבעל פה for, there would be no way to to understand it solely from the תורה שבכתב, and therefore to put that תורה שבעל פה into a box really is a is a big limitation.

The whole idea of תורה שבעל פה is that it's supposed to be totally expansive and totally infinite to be able to take that anchor of truth in תורה שבכתב and to be able to make it that it can expand to include any situation that came up and give a framework to deal with it and just be totally totally without without those גדרים in terms of its application, in terms of the the it's it's not, you know, a free-for-all. There's there's there's ways that there's י״ג י״ג מדות in terms of how we how we דרשן and we have a framework of Mishnayot and Gemara and שלחן ערוך, but it's able to be totally expansive.

Now, ויש לעיין בגו, דהא it's a little bit hard to understand, כי באמת זה מקרא שכתוב זכרון בספר הנ״ל נאמר על תורה שבכתב שצריכין דוקא לכתבה. This pasuk that we quoted was not really when we said that sefer is a זכרון was not meant as saying, "Oh, written word is only a zikaron." The truth is is that it was stated as a positive, it was stated as a positive, and therefore, כל זה ששמעתי מפי קדשו כאיש הכותב לפניו ועתה נבוא לבאר ענין היטב, it's hard to exactly understand how we're using this pasuk, you know, is the ketivah a limitation or an expansion? And I'm just going to mention perhaps perhaps just one idea that that really does make it go together.

The idea and and I think it's really just restating what we said before: the idea of Torah Shebaal Peh, when you plant an anchor, so now you can have something that's totally expansive in terms of its application and understanding of things to be able to bring it back to show how really everything is anchored in truth. That anchor has to be there. It becomes They have to go together. The reason that Torah Shebaal Peh needs to stay בעל פה is only because Torah Shebichtav is an anchor so that so that once you have Torah Shebichtav

saying this is the rule as as the the the word of God, now Torah Shebaal Peh can sort of create a net to bring anything everything and anything in the world and show how really it's rooted in the word of God. To put that limitation on Torah Shebaal Peh is a problem. But if you wouldn't have the anchor in the ketivah that shows that it's חקוק על הלוחות, that it's carved in, that that's unchangeable, then the Torah Shebaal Peh loses this advantage also. You need both. You need the anchor, you need something that's that's ketivah, something that's carved into the luchot, something that's And this is this is the miracle, the the the idea of that Hakadosh Baruch Hu gave us, that He was מצמצם, that He gave us both in the בריאה.

He gave us something that was carved in, that's the four corners of the document, and yet the Torah Shebaal Peh to be able to give it infinite properties. If the if the if we wouldn't have a ketivah, then it would just become a free-for-all, but when we put a limitation on the Torah Shebaal Peh, then that also in a certain way limits its כח. Okay, for now based on, you know, my limitations and moving on, I think we've given that as much of a treatment as we can for now. Okay, so we had talked about in אות ד׳ this idea that the אשת כסילות, the the כללות הרע של שבעים לשון, where is it that we we have the the טוב, where is it that the negative forces are able to even seduce?

Where are they able to have an point of attachment, any sort of an influence over something that's כולו טוב? And we explained that it was through this בחינה of עץ הדעת טוב ורע, of targum. There's this קליפת נוגה, there's this middle marketplace, this exchange if you will, where if a person is able to take the targum, shnayim mikra ve'echad targum, to be מעלה to to to be מעלה that middle stage so now it leans towards, it becomes, it's like, you know, if you if if you think about it, one example so we use is if you take light, right, and then you shine it through a window, let's say a clear glass, so can you point to the light?

Well, the light is on the inside, the light is on the other side of the clear glass. Let's say you point to any particle through the glass itself, it's not blocking it, right? So in other words what you take is that middle medium, and you literally you elevate it to be to to to be part of the light. Now all of a sudden, the light is shining through. I don't know if that's a good example, but it's something that I was that that perhaps is a little bit helpful. So it's not as, you know, it's not as the glass, it's solid, it's not it's not on as pure of a level as the light itself, but it literally transforms towards the קדושה, and now there's no there's no place for the רע to attach.

But if that If that targum, that middle that that middle place is not used towards the קדושה, so now it can end up being a medium and the forces of רע are able to use that as a middle stage, as a point of contact to be able to get towards the קדושה and influence it, influence it toward the bad. And therefore we say that inherently, that the targum, that middle stage, that קליפת נוגה really has לשון תרגום יש בו טוב ורע.

And there's times לפעמים we said over there בחינת משכיל, and sometimes it's משכל, and and we spoke out that part of our avodah is we spoke about making בירורים in the context of the מזבח, in the context of אכילה, this this idea of making בירורים, of taking the טוב within that תרגום and elevating it so that it aligns with the טוב rather than rather than aligning with the רע, and rather than giving a a מקום for the for the negative forces to be able to attach itself. And now, we're going to speak about this more in the context of שמירת הברית and פגם הברית and the ברית itself really in terms of the סוד, of really expressing this idea.

Now that we've we've unpacked a lot of the פנימיות through the Torah, we're going to see how all of these all of these ideas really come together in in other areas. וזה סוד מה שאמרו רבותינו זכרונם לברכה אדם הראשון משוך בערלתו היה. So, it's coming off a Gemara in Sanhedrin. Now, Adam HaRishon, the Midrash says, was one of the seven people that was born מהול. Adam HaRishon was was born without an ערלה, and yet it seems that after the חטא, that the an ערלה developed, as it were, that that there was an ערלה after the חטא. Now, again, leaving aside for a second the physical implications of what we're talking about, but let let us look into the פנימיות of this. אדם הראשון בלשון ארמי סיפר.

It says also that after the חטא this Adam HaRishon was משוך בערלתו, and also that he spoke in ארמי, he spoke in תרגום. And the Gemara brings it, it says, ולי מה יקרו רעיך אל, in לשון of יקרו like יקר. יקרא דגדולה, יקר is a לשון of כבוד in Aramaic. So, it seems that Adam HaRishon was born מהול. Adam HaRishon also spoke in לשון הקודש. It says that he called his wife to אישה and חוה, these are לשון הקודש words, and we already learned that לשון נופל על לשון, it shows that the world was created in לשון הקודש, and afterwards he fell from his madreigah, and he was משוך בערלתו, and he was talking he was talking Targum, he was talking Aramaic.

והבן מאד, and this we're going to un- understand these things are tied together, this idea of talking Targum, this idea of the orlah. כי על ידי לשון ארמי שהוא לשון תרגום, through speaking Aramaic, through speaking Targum, after the חטא, משכה וינקה הערלה שהוא רע הכולל מלשון הקודש מברית קודש כנ״ל עיין שם היטב. So, what are we saying over here? The world is, in a certain sense, excuse the expression, perfectly imperfect. The whole point that הקדוש ברוך הוא הקדוש we started off with perfection. HaKadosh Baruch Hu created created the world, sent down that there was לשון הקודש, but the truth is that there was room for us to use our bechirah, the משכיל, the weighing out, the Targum, elevating the קליפת נוגה to bring a shleimut to the לשון הקודש.

So, even though we start off לשון הקודש, there was ishah, there was Chavah, really אדם הראשון's job was to use the bechirah and to elevate to elevate to elevate the world, to elevate the קליפת נוגה, to elevate that middle situation so there would be שלמות לשון הקודש, going in going into ליל שבת, פנים בפנים. What happened was is that אדם הראשון, as it were, again, I was just saying for what we can, there was a misapplication, misuse of bechirah on אדם הראשון's level, and once there was a misuse of a misuse of this bechirah, once

instead of elevating the טוב שבתרגום, using the bechirah in the appropriate way, so then there was a it fell, there was no שלמות לשון הקודש, and then instead of instead of elevating the Targum towards לשון הקודש, it says that אדם הראשון was משוך בערלתו, and that אדם הראשון was was speaking Targum. And once once this was the state of the world, so now this gave access to the רע הכולל to to to have access to the kedushah, to the tov, and and it gave ra a place in the world. כי עיקר פגם, so what we started off with the עץ הדעת טוב ורע, and instead of elevating the טוב שבו, so all of a sudden it integrated רע into the בריאה. כי עיקר פגם הברית, what's the עיקר פגם הברית?

By the way, brit, if you look at the letters, ר is 200, ר is 200, ת is 400, that's 600, the י is 10, the ב is two, so that's 612, And then together with the כולל, sometimes in gematria then we can add one for the word itself, that's 613. What's the עיקר פגם הברית? What's the שהוא הרע כולל? בחינת לשונות העמים, because instead of לשון הקודש, the building blocks of the world, אסתכל באורייתא וברא עלמא, we have the other 70 languages. The פגם הברית, right, that's the הרע כולל. יניקתם על ידי לשון תרגום. Their עיקר יניקה, the intermediary, the way that they are sustained, is via לשון תרגום שהוא בחינת נוגה, like we've been speaking about. על ידי זה הם עולים לינוק מלשון הקודש.

This gives them access to to really the true the actual source of energy in the world, which is לשון הקודש. This is the building blocks of the world. מברית קודש, that again שמירת הברית, ברית קודש is aligned with לשון הקודש, כנ״ל. We use these terms almost, you know, at this point now that we've gone into the penimiyut it's almost like interchangeably you can weave in and out of whatever context you're talking about, these all of the penimiyut aligns כנ״ל. כי עיקר המשקל והנסיון והבחירה, because the עיקר scale, as it were, we're translating משקל was coming from a from a kabbalistic context, but the עיקר scale, this weighing out, the nisayon of bechirah to make the right choice to elevate the טוב, הוא בבחינת נוגה שהוא בחינת תרגום, כי נוגה נקרא משקלא כנ״ל.

And this is this is where the דברי רשות in the world, right? There are things that are objectively speaking mitzvot, there are things that are objectively speaking aveirot. What's the where is the where's the place where we define who we are? When we're doing something that's a דבר רשות. Some of them, obviously, there's different types of actions in the world, some of them have a very big op- a lesser opportunity, but where we're engaged in דברי רשות, we're engaged in something like eating, that's the area where the depending where we're holding, we can totally define

who we are and how we relate to the world, and ultimately bring out the טוב that's in the עץ הדעת טוב ורע, that's in the בירורים, bring the world to a שלמות לשון הקודש and actually be accomplishing Hakadosh Baruch Hu's, as it were, tachlis of creating the world, bring the world to to its tachlis, to its תועלת. Just to read a few words from Rav Chaim Kramer's note 146 on page 180, he says that Rabbi Nachman's introducing another aspect of נוגה, which is bechirah, where he's working it in over here, that if there were only a שלמות לשון הקודש מהתחלה, so then there would be no choice but to do good. You would have utter clarity. It's not a question of, you know, doing something for the right reason or the wrong reason.

Once you once you have access, you have a giluy of total emes, of total clarity, there's no מקום for any other decision. And if a person was in a state of שבעים אומות, of total of of total תאות ניאוף, so then it would consume him. Our מקום בחירה, where we where we sit, is in the middle, where it's our job to and and this is a process that can repeat at any point. There's going to be there's going to be the מקום טוב where we can elevate, and we can go also to the left like Rav Dessler talks about the מקום הבחירה at any point. But where we sit is at that מקום בחירה, at that קליפת נוגה, and we have this ability to bring the world to a state of שלמות.

וזהו אדם הראשון משך בערלתו היה. So what does it mean that אדם הראשון was was משך בערלתו? אדם הראשון בלשון ארמי סיפר. Yeah, this sorry, this is the second half of the statement, that אדם הראשון was משך בערלתו and he was and he was spoke in Aramaic. כי הא בהא תליא. These two things go together. כי עיקר פגם הברית בחינת משך בערלתו. The עיקר פגם הברית, which is referred to as משך בערלתו. The ערלה, by the way, is, we're going to see soon, that, I don't know the biology of it, but we're going to see that there's four different layers of the skin when we're talking about the מקום הברית.

There's the three that are representative of the three קליפות that are כולו רע, and then there's the fourth I mean, this is this this is unbelievable. This this has to just like light you up, right? And then there's the fourth layer of skin, which is really which is really what what what's the פריעה, that three parts of the ערלה get cut off. And then the part that's the פריעה is this layer of skin that gets folded back so that you can reveal the עטרה. That part doesn't get cut off, that part stays there, and it's part of the ברית where it stays. It's elevated by folding it back and revealing the עטרה.

So that's this idea that's this idea that that the תרגום really, when you elevate the טוב שבתרגום, that brings a שלמות to the לשון הקודש. So when when you're going and you're being מושך בערלה, what are you what what's a person doing? By making the wrong bechirah, they're giving access to the ערלה, they're giving access to the negative קליפה, that there should be a יניקה, that it should have energy in the world, that it should have a place in the world. נמשך על ידי לשון ארמי שהוא לשון תרגום. How is it that you're נמשך the ערלה? Where is it that the ערלה, that the קליפה, that the negative forces gain access? Through the תרגום. Through that middle level, through not making the בירור of טוב.

כשאין מעלין אותו ללשון הקודש כנ״ל, when they're we're not מעלה it in the appropriate way through the בירורים. And this what we said, עושי דברו לשמוע עושי דברו לשמוע בקול דברו, we said earlier based on a pasuk that the that the tzadikim are עושי דברו, not that they fulfill the word, that they create the word as it were, that they're building, שהצדיק עושה הדיבור כנ״ל. Through a tzadik's mitzvot and maasim tovim, that's how he's zocheh to hear the words of Hakadosh Baruch Hu, meaning the words through the the maaseh mitzvah, we're continuing on to the next one, but through the maaseh mitzvah, through a tzadik doing the appropriate thing and making those בירורים and elevating the טוב, that's where he's zocheh for the דיבור, for the שלמות לשון הקודש.

וכשלשון הקודש בא מלמעלה, עדיין הוא חסר תיקון. But this is what we said: really the world starts off with לשון הקודש, from the אלף־בית, so we're already in a state of שלמות, so what are we even talking about? Where is there room for the 70 languages? Where is there room for any of the forces of negative? Because לשון הקודש is actually, like we said, its introduction into the world, the way that we have it, is it's perfectly designed to leave that there should be מקום מקום תיקון.

This is we spoke out earlier, this is why, you know, I think Rav Moshe Feinstein zecher tzadik v'kadosh livracha, if you look in the introduction of Igros Moshe, I think Rav Yaakov Kamenetsky discusses actually in his own way, they talk about ideas where where there's room for פסק, let's say there would be according to all of the rules of פסק, there would be something that wasn't אמת לאמיתו בשמים, so then what's what's the appropriate הלכה? And it's worth it's worth going through that that Hakadosh Baruch Hu left over Hakadosh Baruch Hu could have just said exactly, just given us a קיצור שולחן ערוך of every single point with no room for the chachamim, no room for אחרי רבים להטות, no room for Torah Shebe'al Peh to bring out certain נקודות of אמת, but no.

There's there's a Beit Din. When does the world get judged on Rosh Hashanah? When's Rosh Hashanah? When the עדים come, when Beit Din declares it. When's Yom Kippur that we can get the forgiveness? When the עדים come and based on when Beit Din declares that there should be that there should be a חודש. This follows when Pesach, whether there's karet in eating chametz and matzah, when is there going to be this this נקודה, this power of חירות that comes into the world, it's תלוי in us. Hakadosh Baruch Hu gives the reins of the power on creation to to to Klal Yisrael, that we should be partners in creation.

When לשון הקודש בא מלמעלה, הקדוש ברוך הוא wasn't just presenting us with the אמת the way it is, Hakadosh Baruch Hu is presenting us with the opportunity that we should be partners in creation, and with that with that we have the opportunity to be משלים לשון הקודש. So when Lashon Hakodesh comes from שמים, it's חסר תיקון, כי עדיין צריך להעלות את הטוב מן התרגום. It's our job to be מעלה the טוב in תרגום, to make these בירורים, to bring the Lashon Hakodesh to its שלמות. And then, Ein Hachi Nami, Hakadosh Baruch Hu could have started the world with שלמות לשון הקודש with the אותיות, but then it would have just been one-sided, right? It would have been one-sided.

What we have is the opportunity to משלים לשון הקודש, and then when it comes to its שלמות, we were partners in creation. וזה סוד כוונת מילה. This is the סוד כוונת מילה. And by the way, the the the the גוים also have access to, as it were, bigger topic, to quote unquote the Old Testament, what they refer to, but they have no access to Torah Shebe'al Peh, right? So the the the the fact that we have that we have the Torah Shebe'al Peh, this this idea of being partners in creation, not just in terms of seeing the אמת, but in creating the emet, right, כל דן דין אמת לאמיתו is a partner in in creation, this is something that is that is unique, that it's in the within the jurisdiction of Klal Yisrael.

וזהו סוד כוונת מילה, כמו שמובא במדרש שאלת המינים על מצות מילה. We're going to mention more of this Midrash in a second, but this is the sod of כוונת מילה. I mean, just this this is wild stuff. איך יברא הקדוש ברוך הוא דבר מחוסר תיקון? What the minim, the apikorsim asked, it's coming coming from a Midrash that the a philosopher asked Rabbi Osheia, I think it might be quoted I think it's a Gemara also: איך יברא הקדוש ברוך הוא דבר מחוסר תיקון? Hakadosh Baruch Hu creates perfection, so what are you telling me that we have to do milah to bring a shelemut? So what's the implications of that? That Hakadosh Baruch Hu created something imperfect? What? Hakadosh Baruch Hu created something imperfect? How could that be? אך הוא על כוונה זו היינו כנ״ל.

No, it was perfectly imperfect, it's because Hakadosh Baruch Hu's, the to'elet of the beriah is for us to be partners in creation! Had Hakadosh Baruch Hu created perfect, there would have been no room for us to create that shelemut, for us to be a partner. That is the tachlit of the world. היינו כנ״ל שלשון הקודש הוא בחינת תיקון הברית, הבא מלמעלה הוא עדיין חסר תיקון, ועיקר תיקונו למטה בזה העולם, this is the world where we bring a shelemut.

In a certain sense, this world, olam ha-asiyah, it's at the bottom of the chain, but no, this coming from through all the olamot and the creation coming down to the world where we operate, where we have this bechirah, we have this marketplace, there is this ra in the in the world potentially, there's this kelipah that stand and we stand in the middle, this is where we bring a shelemut going up the chain, reverberating all the way back up through creation to bring a shelemut, to bring the world to the tikun. It it happens davka, in not not like we're going to see in a second, it's not אף על פי כן, it's not even though there's even though the situation is like it is, we could still bring a tikun.

Says Rabbi Nachman, the I think I heard this this distinction from Rav Joey Rav Joey, says this is not af al pi chen, this is dayka. This is specifically the way Hakadosh Baruch Hu made it, right? עיקר תיקונו למטה בזה העולם, the ikar tikun is in this world. על ידי שמעלין הטוב שבתרגום. This is we're we're we're again, we're חותך the ערלה, we cut off the ערלה and then we want that the that the ערלה, that the רע, הקליפה shouldn't have any access. How do we do that? By taking that fourth layer and folding it back, by having a פריעה.

That's why the Gemara says מל ולא פרע כאילו לא מל, because you didn't accomplish what you needed to do if you didn't do the פריעה, you didn't peel back, you didn't elevate the טוב שבתרגום, you didn't elevate that קליפת נוגה, that middle level, so then you didn't effectively cut off the ערלה. ומשלימין את לשון הקודש, כי עיקר התיקון, that idea is quoted from Likutey Halachos. Nothing's coming from me. ומשלימין את לשון הקודש, כי עיקר התיקון של כל דברים נשלם למטה בזה העולם דייקא, specifically. This is where it's at. שזהו בחינת שלמות לשון הקודש על ידי תרגום. This is where we bring שלמות לשון הקודש. So we think we're sitting in a world with so much רע, and if we could only be in the higher olamos.

You could be in the higher olamos, then you wouldn't have access to make those to make that bechirah and to make those birurim. So what are you doing? We look we look we think we're in a lower world, the power is here. שאף על פי שלשון הקודש בא מלמעלה, even though Lashon Hakodesh is coming from מלמעלה, אף על פי כן אין לו שלמות כי אם על ידי לשון תרגום שהוא בחינת עץ הדעת טוב ורע, דהיינו על ידי שמבררין, again, this לשון בירורים, I'm reading quickly now because we brought in these ideas, we we integrated it into how we read it, דהיינו על ידי שמבררין הטוב שבתרגום, הטוב שבעץ הדעת, שעל ידי זה דייקא נשלם לשון הקודש. Going forward, וזה בחינת מה שמבואר שם במדרש.

And now we can explain what we learned in the מדרש. התירוץ על שאלת המינים הנ״ל, this question, did God create something imperfect? חס ושלום. בענין מצות מילה, איך יברא הקדוש ברוך הוא מחוסר תיקון כנ״ל? How did Hakadosh Baruch Hu create something that was lacking perfection? שהשיבו שם, כל דבר צריך תיקון. No, look at the world. You know, it's easy, you're taking one thing out of context and you're saying it's imperfect. And what about the rest of the world? What about everything else? What about the תורמוס and what about the beans that need a lot of cooking in order to make them edible, צריכין לבישול? What about wheat, right, that needs to be processed?

Look look around at the world, the world is made for not to be perfect, it's made for the process of perfection, right? The Baal HaTanya talks about this heavily, right? Are you an עבד השם or are you an עובד an עובד are you in the process? The world is not made for us to be at the top of the mountain. The world is made for us to climb to the top of the mountain. Hakadosh Baruch Hu doesn't need us to be at the top, He wouldn't have needed us. He started the world started, Hakadosh Baruch Hu could have just started with with with shleimut in the world, and what do you need everything else for? אך אדם צריך תיקון.

So also when man needs a תיקון, עיין שם, היינו כנ״ל, שהשם יתברך ברא כל הבריאה בשביל אדם בעל הבחירה. This is the point of the world. Embrace it. Now, also by the way, just parenthetically, you know, you're going to make you make an omelet, sometimes you break a few eggs. The easiest way, like I heard from Rabbi Avigdor Miller on a on a on a שיעור, not to get into an accident is just not to leave the station. You don't want you don't want the you don't want the truck to to risk getting into an accident, just never leave the garage. No, what's the point of the world? To get from point A to point B. There's going to be challenges. You know how you break through ceilings?

Sometimes that means that you have to find the ceilings. Sometimes you're going to break through, and sometimes when you find that ceiling, you're going to drop, and then you go through it again. You can't ever breaking through ceilings is not always a comfortable thing. But that means that the whole world is created בשביל בעל הבחירה, it's created for us to elevate, it's created for us to break through limits. שהוא דייקא יתקן כל הדברים על ידי בירור הטוב שבעץ הדעת, that's how we do it, שעל ידי זה משלים ומתקן כל הדברים שבעולם. This is the process. Embrace it and love it. ועל כן צריכין לתקן תיקון המילה, and therefore we have to be מתקן תיקון המילה, בחינת תיקון הברית בזה העולם דייקא, שזהו בחינת שלמות לשון הקודש על ידי תרגום דייקא.

I heard from Rabbi Maimon, I don't know remember who he was quoting, that that's why milah is on the eighth day, because a seven day is a cycle of this world, right? Seven is this world, it's there's seven day days we've mentioned before, I think Rabbi Tatz talks about it. I heard him talking one time. There's seven notes in the in the musical in the musical scale, there's seven colors in the rainbow. This world, this in worked into the בריאה is sevens. The The Kuzari brings this as as a as re'iyah, makes a big point of this. Seven Seven every the entire world lives on a seven-day week. So where where did that come from? The The seven days does not First of all, where does the idea of a week come from?

The week is not, you know, months are tied to the constellations, the solar year is tied to the seasons. In other words, even without a tradition, even even without understanding that the Torah is explaining to us the building the fabric of the בריאה, there's reasons why there could be cycles of months, and there's reasons why there could be a a cycle of a solar year. If you wanted to tie the two to get together, then you would have again the months kind of following the solar year. We We have the the the סוד העיבור and so forth, which is a whole nother concept. But the idea of a week, what is what is a week? What What is the cycle of a week?

It doesn't fit cleanly into the months, it doesn't fit cleanly into the solar year, it there's nothing really that starts over, and, you know, so even if you were going to make some sort of a cycle of a week for business, or for just starting, do it based on tens, do it based on something that makes sense. But what do we have? Lemaaseh, built into the fabric of the בריאה is that there's a seven-day seven-day cycle, that there's a week. So this represents a שלימות. This represents a completion. After somebody's in this world for a total complete lifetime of a week, now that you're here, that's when the tikun could take place on the eighth day. שהלשון הקודש שבא מלמעלה אין לו שלימות כשבא מלמעלה, it doesn't come down with שלימות.

כי על ידי שאנחנו משלימים אותו על ידי שמבררים הטוב שבבלשון תרגום. Where does that שלימות come from? When we מברר, when we elevate the טוב שבתרגום שאז דייקא נשלם לשון הקודש. וזהו חשמל. And this is the חשמל, going back to the מעשה מרכבה, the pesukim from Yechezkel that we brought, that it's a bechinah of lashon hakodesh is a לשון of חש מל. What is it? חש, חש is like to be ממהר, to be ממהר to התגלות. מל בחינת מילה. So through milah, we are ממהר, we we are מגלה. We're מגלה the לשון הקודש through the milah. ומל בגימטריא שבעים בחינת מדור של שבעים כוכבים הנ״ל, זה זה רע הכלל דתאוות ניאוף.

ושנתמלל, it's a לשון of crushing, ונחתך and we cut off, ונתבטל על ידי מצות מילה, through the mitzvah of מילה, so then we're able to cut off, to remove access from the שבעים from the שבעים אומות, שהוא בחינת תיקון הברית כנ״ל עיין בכוונות והבן. Again, okay, so now we're just going to go into the last the last ideas, but this is this is where we're holding for this. Now we said earlier, last idea, that a shogeg is a בחינה of תרגום. להעלות הטוב מן התרגום, which we we explained earlier in אות ד, הוא על ידי תיקון השגגות שצריך לתקן כל מה שחטא בשוגג והבן. Now, you know, it's very interesting.

I remember hearing, I hope I'm quoting it right, from from Rav Yitzchak Berkowitz, the the לשון of חטא is actually, we חטאתי when we're saying vidui, is actually a a shogeg. A חטא is is to miss, like when an arrow misses, coming from a פסוק in נביא. If somebody is doing something, you know, במזיד, intentionally, they're doing wrong, so then that's רע. You're you're you're making the wrong decision. When you when you do teshuvah, you have to screw your head on right. What's a חטא? A חטא is something where something that's a shogeg is something that that needs בירורים. In other words, you're doing an action, you weren't being careful.

It's not כולו רע, but on the other hand, you know, you were doing something, you had even if you had the best of intentions, and you weren't careful about human life, and then you and then somebody somebody died, right? You You woke up and you weren't paying attention, you were trying to keep Shabbos, and all of a sudden you weren't paying attention and then you went and turned on the light, that that that that's that that's a shogeg. That's where there's a mixture. What's the that so the shogeg is a בחינה of תרגום.

It's a בחינה of this middle level that's not כולו רע, but we have to, in in order to to do teshuvah, a person has to isolate, I guess in other words, his intention, and align his מעשים, align his awareness, and elevate the the the טוב the טוב שבתרגום. So doing teshuvah over the shogeg is this בחינה of elevating the תרגום. Okay? ומי שיש לו שלימות לשון הקודש יודע לפרש חלמין, we said Oh, this is the this is the last piece. ומי שיש לו שלימות לשון הקודש יודע לפרש חלמין שבתרדמה. So we discussed this earlier in the context of יוסף הצדיק came to a שלימות לשון הקודש And therefore he was able to interpret dreams because תרדמה, sleep, also, we mentioned this in context of אדם הראשון, is also this בחינה of תרגום.

So a person who has שלמות לשון הקודש is able to interpret dreams, כמו Yosef, like Yosef Hatzadik, כמבואר, so they're able to make the בירורים in this תרגום, they're able to make the בירורים to achieve clarity in the dreams. But let's see further, כמבואר שם כי החלומות הם כפי המאכלים שאוכל. חלומות are כפי what a person ate. It says even in the Gemara in Yoma, right, in the beginning, it says that one of the things that can affect, that can affect an unintentional emission, right, those types of thing, a nocturnal emission, can happen based on a person's food. And we already discussed עמלק in the context of קרי. But okay, let's not get into that. כי החלומות הם כפי המאכלים שאוכל, חלומות are the result of what a person eats, כמבואר.

כי בכל דבר יש אותיות כנ״ל. So we said already, and we discussed in the context of food that the building blocks of the world are the אותיות, are the אל״ף־בי״ת. Some words are soft, some words are harsh, and that'll manifest itself in every area in the בריאה, including in food. Some things will taste sharper, some things will taste sweeter. So the building blocks of everything are the אותיות. Now, וכששוכב וישן, a person lies down to sleep, עולים האדים, the אד, אד יעלה מן הארץ, it's like a cloud, it's a vapor.

Whatever is produced internally by these foods, and the foods were made up really of the אותיות, מהמאכלים שאכל ועולים אל המוח, so now the result, as the food is getting processed into the body and these vapors are going up, is really a result of whatever the code, the לשון הקודש, the אותיות code were in these foods, ונתצרפין האותיות שיש בהם ומזה נעשה החלום. So really the food now is getting broken down, but what was the food? The food is really the אותיות. So as the food is getting broken down, the dreams are a result of the, we're putting it in these terms, of the vapors that go from the food, that go into the body, that go into the person's brain, into the מוח.

This is really a result, this corresponds to what the building blocks were of the food. נמצא כשאדם אוכל, a person eats, אם היה אוכל הכף השני קודם הראשון, had he eaten in a different order, היו מראין לו חלום אחר. Because the dreams are a result of breaking down the food, but the food is really the אותיות, had a person had, what goes in differently, it comes out differently. כי בכל דבר יש אותיות אחרים, ואלו היה אוכל זה תחלה, had he eaten in a different order, היו נתצרפין אותיות בצירוף אחר, there would have been a different mixture of the אותיות.

It's hard to understand and to grasp in the practical, but in the principle, we can understand if you input instructions differently into a computer, so then it's going to do the operations differently, and the result might be different. I remember one time one of my kids had this like electric board where you had to attach the circuits. Even if you attached them the same way, but if you attached them in a different order, it would or wouldn't work. Which means that there is, if it works on electrical circuits, so it could work in anything else, but we see that this actually works this way in the בריאה.

והיה מראה, I mean, even when you're I think if you're boosting a car battery, it says that one of the wires is supposed to go before the other, okay, so it grounds it, and then the other one, but the idea that even if you're doing the same thing, but the order changes will have a different result and it'll go through the wires differently, is something we have. והיו מראין לו חלום אחר, there would be a different dream. ומי שיש לו שלמות לשון הקודש, הוא יודע האותיות שיש בכל דבר כנ״ל. A person who has שלמות לשון הקודש, he sees through it, he sees into the אותיות. So when he sees the dream, he can work backwards. He understands exactly what the אותיות were that ultimately were responsible for that dream.

He sees through the dream, he knows how to interpret it. על כן הוא יכול לפשר חלמין כנ״ל. והבן היטב, איך עתה מבואר היטב ענין פתרון חלומות על ידי שלמות לשון הקודש, understand well this idea that we're explaining, the idea of dream interpretation through לשון הקודש. And לשון הקודש, again, Yosef Hatzadik is the one who had the שלמות לשון הקודש, who had the שלמות in the ענין of שמירת הברית, right, so all this comes together. על ידי מה שכתוב שם אחר כך, שעל ידי שלמות לשון הקודש מאיר ונוצץ אותיות שיש בכל דבר. Through the שלמות לשון הקודש, a person is seeing through the interface of the בריאה into the אותיות, into the building blocks of the בריאה. כי על ידי זה נוצץ אותיות שיש בכל מאכלים.

And what happens is, is now there's like a resonance, it lights up. The energy that this person is relating to is the אותיות. And now when there's like a shining of the אותיות that's in that's also part of the food, שמהם, I mean food really it's in everything, but food is something that we literally we we take in, we ingest, and the food becomes part of our body, into the muscles, into the energy. This is now the person is literally generating the energy directly from the אותיות, שמהם החלומות. And this is what ultimately results in the dreams, על ידי הצדיק בחינת יוסף יודע לפשר חלמין שבתרדמה כנ״ל.

This is what it means that Yosef Hatzadik, שלמות לשון הקודש, שמירת הברית, is able to relate to לשון הקודש, to the אותיות and everything, and therefore, Yosef Hatzadik is able to interpret dreams. Period. וזה, זה מצאנו. Now, just as a last thought, as a last thought, Rabbi Natan adds in, זה מצאנו מזה המאמר מכתב יד רבינו ז״ל בעצמו, some brief portion from the notes, just he adds in to show us what was in Rabbi Nachman's notes. ישלח עזרך מקדש, it's a pasuk in Tehillim that we mentioned earlier. עזרך was בחינת אעשה לו עזר כנגדו, is talking about by Chava, לשון הקודש.

גדול יקר הערך מלשון הקודש שבו, sorry, גודל יקר הערך מלשון הקודש שבו נברא העולם, כמו שאמרו חכמינו זכרונם לברכה, ולזאת יקרא אשה כי מאיש, ולזאת יקרא אשה כי מאיש, לשון נופל על לשון, מכאן שנברא העולם בלשון הקודש. Okay, so let's speak this out. So the pasuk says, may Hakadosh Baruch Hu send your עזרך, your help, this לשון of עזר, from קודש. And he says over here that the ערך, the value of לשון הקודש is very great. But in other words, what's the value, what do we, when we talk לשון הקודש, what does it mean? שבו נברא העולם, because this is the building blocks of the world. This is what the world was created from. Where did we see this?

We linked this to the idea, it's stated in the pasuk, I think Rashi says, ולזאת יקרא אשה, why is a woman called an אשה? Because it's כי מאיש, it's coming from an איש. In other words, הקדוש ברוך הוא took the side, as it were, whatever it was from אדם הראשון to make the אשה. לשון נופל על לשון, but from this language we see, because why is the language so similar? Because an אשה is from איש, it's coming from איש, and therefore, that reflects itself in the language as well. מכאן שנברא העולם בלשון הקודש, כי אשה בחינת לשון הקודש, because though an אשה is a בחינה לשון הקודש שבו נברא העולם, we said that לשון הקודש is a בחינה of אשה חכמה, coming from a פסוק in שמואל, we said this earlier by אות ג.

וזהו, and that's why we said what was the name of the first woman? חוה, which is a לשון of דיבור, כמו שכתוב לילה ללילה יחוה דעת. He brings a פסוק from this that one night will communicate to another, a לשון of יחוה is a לשון of communication. חוה is לשון הקודש, and from איש and אשה we see also that the world was created with לשון הקודש, and this is associated with the אשה, this idea of לשון הקודש, which which again, we already had a whole thing that לשון הקודש is coming with a tikun, there had to be a tikun in order for there to be a פנים בפנים with אדם, but okay. וזה בחינת לזאת יקרא אשה, that's what it means, for this, לזאת, because of this, יקרא אשה. What's זאת?

כי הדיבור נקרא זאת. Because we're going to see in a second, a פסוק that says זאת is דיבור, so it's associating אשה with דיבור, כמו שכתוב וזאת אשר דבר להם אביהם. So it's a פסוק that links the word זאת to dibbur. ועל ידי לשון הקודש, so we see that zot and dibbur are a bechinah of אשה, ועל ידי לשון הקודש רוממנו מכל הלשונות, and through לשון הקודש, we, the Klal Yisrael, was this is from davenen, אתה בחרתנו, that Klal Yisrael is elevated from all of the other לשונות. By the way, just a beautiful point, this is my own: What's the difference between gadol and רם? What's the difference between big and high? A mountain is big. A building is big. You know why?

Because it's on the floor, it's rooted on the floor, and it's big. An airplane, a bird is high, because it's detached, right? It's detached from the floor, so you don't say that the building is high, the building is big. But the bird is not necessarily big, maybe it's small, the bird is high. This is my own. רוממנו מכל הלשונות, what does it mean that we were רם from all of the other לשונות, especially when we have the elevation of קליפת נוגה? We're not just another nation that has a bigger capacity. We're רם. When we go through this process, we remove ourselves from all of the other לשונות, from the ta'avah, from the falsehood. Emet is not just quantitatively bigger, it's qualitatively different. There is no שייכות of the other nations to us.

Do with that what you will. וזה בחינת לשון נופל על לשון, כל הלשונות נופלים על ידי לשון הקודש, ואין, and then this was the end of the piece of paper with the note, that like we said, that the other לשונות should be, לשון will be נופל through לשון הקודש, through שלמות of לשון הקודש, the other, there's no מקום for the other, for the other languages. פרק תניינא, the second פרק of Sifra D'Tzniuta, מבואר לעיל about תורה אמור אל הכהנים סימן ב. Torah ב actually went through the second פרק of Sifra D'Tzniuta, and then Be'ezrat Hashem we'll be going into כ.

It's late, I'm not going to do a whole other summary, but again, we really summarized it at the end of the last shiur because that was the last shiur of the main part of this Torah, and these if we look the Torah, to come to the השמטות, to come to this last piece, then dayenu, perhaps we could say. Okay, looking forward to Torah כ.