LM 21.3 — Atika Tamir u'Sasim, Part 3 of 8 · תורה כ״א

Torah כ״א, we will be starting paragraph ה', just to bring us back to where we were at as we see different ideas and have to unpack them on their own so that we can put them back together. It's helpful just to regain our momentum which we try to do. So this is one of several Torahs that are going through. Five Torahs, one of them is פרק ב' is Torah ב' actually, but over here we're going through each Torah a different piece, a different line, passage from Sifra diTzniuta. Over here it's from פירקא רביעאה, from the fourth פרק, עתיק טמיר וסתים.

And the Torah started off quoting a פסוק, בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות. When you raise up the candles, the seven candles will shine אל מול פני המנורה. They will shine towards the face of the מנורה, and Rashi said שתהא שלהבת עולה מאליה, that the flame shall rise up on its own. So sometimes, especially you get into these ideas, terms, terms of art, like they don't necessarily translate, so we're going to do our best. Anyway, פרק א' or paragraph א' rather, explained to us the idea that there's two different types of שכל.

There's two different types of way intellectually that we relate to information. The first one is על ידי הקדמות רבות, he called it בשם אחר. It's a type of שכל that we that we relate to within our understanding based on הקדמות. It could be that you'll lead to a conclusion that you didn't have before. I know A, I know B, even though C seems to be contradictory, however D we can reconcile it, therefore E we come out with a new חידוש, right? You could have Tosafot that's comparing different Gemarot, and then he comes out with a different חקירה.

If we understand this, we can make it work. This happens in life and in Torah also, different ways of being מדמה מילתא למילתא. That's one type of understanding. A second type of understanding is where there's no הקדמות, it's שפע אלוקי, we're going to see ruach hakodesh, בשם קדם, בשם פנים. So the contrast is between שכל פנים for now and שכל אחר. שכל פנים is something that we're receiving almost directly from Hakadosh Baruch Hu, from the Ribono Shel Olam as it were, and it's it's almost creates a friction. There's a rush. It's not something that we achieved step-by-step, but rather it's something that hit us.

Now the two שכלs go together because if I have an idea, setting aside for a second how I got that idea, but now once I am able to relate to it, I can associate it into my knowledge base, I can associate it into my toolbox, into things that I have. Also once I have that idea, if I want to transmit it to a talmid, I want to give it over to the next generation, so the way that I am able to give that over is going to have to be take it apart, so maybe a certain complexity, piece by piece, and I'm only going to use the first type of שכל in order to give it over.

So there's these two different types of שכל. Now in paragraph א' we said that this this rushing שכל, it's not piece by piece, but it's almost it hits me, that's going to generate like in in our world, something where there's a lot of motion, it will generate a certain type of friction, a certain type of a heat, and in our language that's going to be התלהבות הלב, שלהבת הלב עולה תמיד מאליה. This type of a an idea, a relationship with with the שכל פנים is going to have an emotional response. So something that's let's say more subtle, it's piece by piece, I'm going to understand it, but it won't necessarily generate this emotional response.

Something that comes to me by way of שפע אלוקי, by way of ruach hakodesh, it will generate an emotional response which ultimately can take on a a life of its own. We'll see if it's nurtured, we'll have to see exactly how we approach this, a שלהבת הלב עולה תמיד מאליה, that once once it's lit, then it's going the flame will rise up on its own. Now how when when a person encounters ideas that are not piece by piece, it's something that started out from outside of outside of where a person is holding, so we have to understand that there's different ways of relating to information, right?

So going back for a second, there are things that I understand, they're totally within my knowledge base and I have a relationship with them. There are things that I don't understand yet, but I do understand what they are. So if a kid understands let's say addition, subtraction, and then you tell him multiplication, he doesn't understand it yet, and yet you know the person can see, well, if there's you know, 3 + 3 = 6, okay, + 3 = 9, understand, + 3 = 12, understand, then you tell him, well, 3 * 4 = 12, how did you get there, right?

So there are things that a person doesn't relate to, he sees that it's true, he can have a relationship with that information, but he hasn't drawn that bridge yet. And then there are going to be certain things that are just totally outside of one's realm of understanding. Let's say this and it can go on, there's מקיפין and then מקיפין of מקיפין, they're surrounding a person, they're outside. So algebra, and then there's going to be, you know, advanced mathematics, you know, and then they're going to be things that are totally out of there. Now, depending what type of information, you know, at best, the person just has no shaychut with it, doesn't understand it.

At worst, if you introduce an idea to somebody who's not ready to handle it, it could actually be very damaging and disastrous if you introduce certain ideas to, let's say, a young person who's not mature enough to be able to understand what they are. A first impression is a lasting impression, and you might want to introduce something in one way and at one stage, right, and at what at one place in time and emotional or intellectual readiness, rather than have the person try to understand the idea, where he can't understand the idea, so he plugs it into his or her own terms, and then it becomes a distortion, then you have to unwind it.

So there's different potential problems with understanding and trying to approach something where it's not within, you know, one or two units above where one is, but it's totally it's totally divorced from that. So how is it that a person We can't generate this רוח אלוקי, this the שפע אלוקי, this Ruach Hakodesh. How is it that a person approaches, if it's not going to be step-by-step, how does a person approach and get a relationship with or create some sort of a readiness, make himself into a kli and make this bridge so that he can get the מקיפין and get the שפע אלוקי, get this Ruach Hakodesh?

So we said now it actually becomes We're going to have to see how the Rabbah approaches it. We started talking about the שבעה נרות, the what is it? שיקדש את פיו, חוטמו, עיניו, אוזניו. The the the seven נרות are going to be the two eyes, two nostrils, the two ears, and the mouth. And each one of these things, we related to a certain element of being of being mekadesh oneself. So if you look in paragraph ב, it goes through it. Says, ישמור עצמו מלהוציא שקר מפיו. Staying away from falsehood would be the mouth. Yirat Shamayim, he related to חוטם.

אמונת חכמים, he related to אוזניים, to the ears. יחצוץ עיניו מראות ברע, and protecting one's eyes from seeing רע would be the eyes. And this will be מעורר the שפע אלוקי to come. Now this this really works in both ways, by the way. A person is mekadesh oneself, a person is mekadesh all of one's senses, the way that he relates to the world, the way that he relates to information, right? The way that two people can hear or see the same thing and see something very different based on different biases that they have, different תאוות that they have, different things that they're focused that they're focused on.

Now this actually, on one hand, a person can be mekadesh the שבעה נרות, as it were, making themselves ready as they, you know, subtly trim, are mekadesh himself, separate themself from where they were before, right? קודש, הקדש, קדושה, the idea of of קדוש is something that's, you know, perfect, but separate, creating a שלימות and separating one from where one is. But on the other hand, as a person also then receives שפע אלוקי, that will also that that will also have an impact, presumably, on the שבעה נרות, meaning that let's say a person is b'safek, so when they see something, they're not sure what it is.

If you introduce a particular type of information, the next time that they see that thing, then actually they will hear it incredibly clearly. A person who doesn't have or doesn't have as much as they could אמונת חכמים, when they hear something, they might say, "Oh, that's what the person thinks. It's not necessarily transmission. It's not necessarily תורה מסיני." Now, when they work on אמונת חכמים, the next time that they hear something from one of the gedolim, they see something in a sefer, they read a piece of Gemara, they're going to hear something different, something that's a profoundly different piece of information.

So this process presumably creates a for a flywheel. But for now, in the text, we said that paragraph ב says how does one make himself into a kli and prepare for this התעוררות for שפע אלוקי? A person has to be יקדש את פיו, חוטמו, עיניו, אוזניו, the the שבעה נרות. Paragraph ג started to relate certain concepts so that we go a level deeper. So we related the שפע אלוקי, we said, is these are the מקיפין. I have the שכל, the אחר, the things that are פנימי, the things that are within me, and then the things that are outside of me.

So the שפע אלוקי, we related to a בחינה of סוכה, שסכך ברוח הקודש. The סוכה, the Gemara tells us, is one of represents one of two things: either the fact that the Jews were in Sukkot in the מדבר, but the שבעה ענני הכבוד. And we mentioned two הלכות about the סכך, which is the primary operative part of the סוכה, שאינו מקבל טומאה and גידולו מן הארץ, and we related that to the idea of סוכה being representative of the שפע אלוקי and these מקיפין. Now, paragraph ד', we started to go a level deeper and talk about the idea of מקיפין, and we brought a paradigm or even really the quintessential example of something that is one of these ideas we just can't understand of ידיעה ובחירה.

Now, two points, and I I think that we we we delved into it a little bit in the last shiur. One, we explained that this idea of ידיעה ובחירה, how הקדוש ברוך הוא, as it were, knows something and what הקדוש ברוך הוא knows is the reality, and yet at the point in time that we have בחירה, that we have free choice to choose either A or B, but הקדוש ברוך הוא already knows that A is what was done, is done, will be done, so how do we integrate how do we reconcile those two ideas, and we said that we can't, but we said that the the idea of ידיעה ובחירה is something that is the the status quo or that is the situation in place in this world, and that discrepancy between ידיעה ובחירה, as it were, how הקדוש ברוך הוא knows what what is, and yet we have בחירה at any particular point in

time, even even what's seemingly the future for us, this is what actually allows for בחירה, and once we are in the next situation where the עטרה, which would be the מקיפין, something that's over our heads, צדיקים יושבין ועטרותיהם בראשיהם, that comes into our heads, we're able to these מקיפין are no longer are מקיפין, so then there's not going to be any more בחירה, and that is a a מלאך type of existence, not it's not a human type of existence, and the fact that we have בחירה and we're able to change ourself and through our בחירה change the world puts us in a much more powerful position, a way that we can impact the world, צלם אלוקים, much more even than a מלאך.

But the second point to make is that while we can't answer the question, what we can do is flesh out the issues that make it a question and understand that if those issues exist at a particular altitude, then then the fact that it's a contradiction doesn't mean that it's objectively a contradiction in a broader sense. What it means is that at that altitude, then it can't be reconciled. What do I mean by that? So one example would be if you had like a two-dimensional world, I think there's a book called Flatlands or something, I never read the book, I heard about the book, where it was describing like a two-dimensional world, if people were literally living on the flat sheet of paper and now two things are bumping into each other, if you would introduce a third dimension, so then things that literally were bumping up against each other in a two-dimensional situation, they wouldn't

exist. If you think understanding the world as being round instead of flat, you could understand that, let's say, water boils at a different temperature at different altitudes. Once you introduce either a different piece of information, different background, or a different perception, perspective, a different dimension, right, time the whole time-space, let's say, Einstein thing, understanding things that are beyond us, then the same idea that at one altitude, so to speak, creates a contradiction and something that's mutually exclusive, we now understand, well, that's only that's only because we also are operating at that altitude, but if you were outside the system looking in or if you had that information, I mean, just think about many conversations you might have with a child, where you have the maturity and the life experience to understand certain things that at that at his head space simply can't be reconciled.

How could it be that somebody who loves a person has to show an angry face, and even that angry face is literally for the child's benefit, and the emotion that's going on within the person is actually no different. He's just as loving when he has to give we'd rather just be able to give out, you know, lollipops all day. But the the love is not actually any more or less when a person has to have one reaction than another. A kid might not be able to understand that. A mature adult, a parent, a Rebbe, can understand that.

So once we understand all of the factors at our altitude that make it that this ידיעה-בחירה question is a concept that can't be reconciled, and we understand that all of these factors are not really objective reality's factors that have to be in place, they're just factors that are in place from our perspective, so then it's not so much that we're answering ידיעה-בחירה, but we understand that the question is not necessarily a question if you would not have the limitations of our world. So we said that ידיעה ובחירה is the example of a מקיף, and by the way, what a person can do is they can bridge this gap as far as they need, how can I get how can I move forward if I have a question, so the answer at some point would be emunah, right, that we discussed in תרע״ז.

The part of, part of the answer is, as we relate to parents or as we relate to any experts, whether it's a doctor, anything else, based on all of the factors that I have, it is perfectly rational to put my, my, my faith, belief, however you want to term it, but my trust really in one avenue, even if there are going to be certain details that are just not compatible with where I am at right now, but everything that is compatible with where I'm at right now points in this direction. Therefore, I can put my trust there.

So emunah could bridge that gap so that we can move forward even though we will not be able to understand this information. For us it's going to be a מקיף and ידיעה, בחירה is something that is outside of this world, the, and therefore, that will that that exists as a מקיף fundamentally. So going into paragraph ה, we will mention a few words by way of introduction, some of which might be helpful as a background, and some of which are going to be ideas that I think we're going to have to keep on the back burner as we unpack things going forward.

Rabbi Chaim Kramer in his note brings from Likutey Halachos, Hilchos Pidyon Peter Chamor. Rabbi Attia brings similar similar ideas from Likutey Halachos, the הלכות of גילוח. In advance of our Torah drawing a parallel between the קידושין, which is אירוסין דאורייתא, marriage took place in two stages, or takes place in two stages, there's אירוסין and נישואין, which we call קידושין and חופה. The אירוסין is essentially with the ring or הרי את מקודשת לי בטבעת זו, the Gemara talks about different ways, the הלכה talks about different ways that a person could be מקדש an אשה. And then the second stage of marriage is when the husband actually takes her into his רשות or they're ביחוד, it's a discussion exactly at which place whether חופה and חופה and נישואין are the same, at which stage they take place, but the marriage has קידושין and חופה and then it's followed by שבע ברכות and בעזרת השם, after שבע ברכות

it's then followed by a husband and a wife living together, at which place there's an, which time there's going to be an עיבור, a pregnancy, and then הולדה and בנים and a continuity going to the next generation. Like we've mentioned several times in different contexts, sometimes things get confusing when you start talking about anthropomorphisms or spiritual context, concepts in physical terms. But when you take a step back and you realize that the בריאה as a whole, not just the way that we see it, the בריאה in terms of certain realms that are beyond anything physical, certain things that manifest and have a parallel in the physical realm, are all built on different iterations and different manifestations of a certain structure.

We talk about the רמ״ח איברים and the שס״ה גידים. We talk about the idea of a שיעור קומה, of a certain, of a certain structure and צורת האדם. Sometimes when people talk about the ספירות, they talk directionally, right, left. Our point of access to be able to talk about relationships comes in discussing those relationships in a context that we understand and relate to, but the the the principle of the relationship is true throughout that structure. So I'll bring it from R' Attiya in the note over here, he brings from Likutei Halachot, the עיקר מצות הולדת בנים, which again is preceded by a kiddushin and a chuppah and Sheva Berachot, we'll have to see, we'll have to see how the the kiddushin, it it I I I find a little bit need additional clarity from the text.

It seem it's interesting where kiddushin relates to chuppah. On one hand, we say that we have to be the kiddushin is in advance of the chuppah. We have to make ourselves receptive to even have any sort of an attachment point to the chuppah, to the מקיפין. By being מקדש the שבעה נרות, we make ourselves perceptive to it. On the other hand, even once we have a relationship, any sort of a shaychus with things that are otherwise מקיפין, we also have to bring them in, we also have to integrate them. So we start off talking about kiddushin leading into chuppah, but then we're going to talk about the שבע the שבע ברכות כנגד the שבעה נרות to actually bring them in and then be able to work them into other things, other other things in our lives, maybe to be able to teach them, to be able to pass them on.

So then we have to relate to them even more of an integrated personal way. So, directionally, on one hand, we seem to say that the kiddushin precedes the chuppah. On the other hand, we say now that the chuppah is in place, we need to be מקדש the שבעה נרות in order to in in order to take them in. So we'll have to see how we discuss that. But R' Attiya brings from לקוטי הלכות, עיקר מצות הולדת בנים הוא בשביל להמשיך המקיפין הנ״ל מדור לדור. This process of bringing מקיפין in, of ultimately having a גילוי שכינה, השראת השכינה in this world.

We'll say one more point on that and then we'll finally go into the text itself. הוא בשביל להמשיך המקיפין הנ״ל מדור לדור. So the עיקר point of having children is to be ממשיך מקיפין. The Chassidut talks about children, the זרע coming from the מוח, the the introduction of מוחין into the world, In terms of the ספירות, we have the חכמה, בינה, דעת. At the at the earliest stages, there's even the רצון to have something. I have a will that something be in place. I need a place to live, packed into that will, although not articulated, not defined, is going to be, where's my house?

Is this a vacation house? Is this something that needs to be close to work? Who's going to be living here? Where should the bedrooms be, the bathrooms, how should it be structured, what's the dining area going to look like? And then at some point I'm going to have that רצון is going to have an idea, the spark of an idea, and then I'm going to have to play with that idea and then translate it into actual plans until that becomes an actual house until you're ready to move in. This introduction of הולדת בנים, of מוחין into the world, so we take the מקיפין and we and חכמה מאין תמצא.

That חכמה is coming really the spark of an idea, there's a התבטלות that becomes an attachment to what comes even above us. So בשביל זה עיקר חופה ויחוד של החתונה, we're going to draw a parallel to the עיקר חופה and the יחוד of the חתונה to take the חופה which we're talking about as מקיפין, and that is all supposed to translate into המשכה into something that's real, into something that's going to be able to be a recipient and a kli, and now it's part of our family. It creates a kli and a heicha timtza to move on, children.

ועל כן צריכין שבעת ימי משתה כנגד שבעת הנרות, the bridge between the חופה and ultimately being able to have children is going to be the Sheva Berachot, which the way that we're we're incorporating it is to be מקדש the שבע נרות, these seven, the eyes, the ears, and so and so forth, שעל ידם משיגין המקיפין, so that there's an attachment point, we're able to perceive, reach the מקיפין, כי כל עיקר החתונה והחופה הוא בשביל המשכת מקיפין שהם עיקר הדעת, כי הזיווג הוא בחינת דעת, and this goes into וידע אדם, and this goes into דעת and the מוחין.

Now, just one one one more point on the idea of bringing the שכינה into the world and bringing the מקיפין, there's there's different perspectives to to the way that we look at our relationship with being able to facilitate and bring in and the השראת השכינה into the world. The Baal HaTanya, maybe in more places, but I happen to see a discussion most recently in the later in later end פרקים, there's a difference between there's from the perspective of HaKadosh Baruch Hu, there's אין סוף, there's equally אין סוף. There's no part of the world, if there was any part of the world that wasn't that that didn't have, I use the term loosely, God stuff, right, שפע, energy, directly from HaKadosh Baruch Hu, then that would not exist at all.

There's no other source of energy. And therefore, in one sense, HaKadosh Baruch Hu is everywhere equally throughout in or else there would just be zero existence. That's on one hand, it's you could say that it's totally binary. On the other hand, there's a separate issue where you talk about גילוי. There's different levels of גילוי. Even in הלכה, there's a בית המ- there's קודש קדשים, there's בית המקדש, there's Yerushalayim, there's three מחנות, there's קדושה, there's a מקום קדוש, there's a מקום מטונף. So in a very real, practical way as it impacts us in ד' אמות של הלכה, there's different amounts, if you'll you'll say, different levels rather, of גילוי.

Now, on one hand, we want to strive towards התבטלות. In Chassidus, we talk about התבטלות a lot. On the other hand, when we talk about אהבה ויראה, if I love you, that means that there's a me and there's a you. A person can't look into a mirror and try to convince himself that he doesn't exist. If I am going to have a relationship with you, by necessity, that means that there's a me and a you. On the other hand, I can adopt a certain דעת. If I adopt your way of thinking, so then I become and I factor myself out of the process, I can there's other things that I can do, I can definitively be מבטל myself so that I become an extension of you.

So there's different there's different types of avodah, and the Baal HaTanya talks about the difference between אהבה ויראה and learning Torah and מעשה מצוות, and the different חשיבות of actual physical acts versus other types of things, and how they're able to bring the שכינה into the world. But the point that I want to bring is that, again, we're trying to be very careful because these discussions would require a full treatment, to the extent that Hakadosh Baruch Hu set up a world, Hakadosh Baruch Hu's here, there, and everywhere, but to the extent that Hakadosh Baruch Hu set up a world in order that in in one sense that there should be a גילוי יחודו יתברך, and the way that the world is for whatever the reason is that right now there is not necessarily always a clear manifestation of מלכות.

There's not necessarily a clear manifestation, look around, things are veiled in darkness. Not everybody looks around and is just overcome and overwhelmed by the fact that Hakadosh Baruch Hu and Torah is obvious, and כלל ישראל is the עיקר nation, that that is not the the status quo that we are living in. And therefore, to the extent that Hakadosh Baruch Hu's purpose is that there should be a גילוי, we have a very real avodah to introduce a גילוי, to effect a גילוי to the extent that we can into this world, to bring השראת השכינה into the world, and you know, so we could say, "Well, wait a second, what's the difference?

If really that's going to be the truth, so no matter what we do during this period, that's going to be ultimate truth. We're all ultimately going to be able to perceive the מקיפין, we're going to be on the status of מלאכים. So, what's the difference what we do now? At some point, it'll be game over, and it won't be relevant. So, whether I moved from zero to five, or zero to ten, or zero to a million, at the end of the day, there's going to be clear, there's going to be clarity, and we're going to be at level gajillion, right?

We're going to become close to Hakadosh Baruch Hu." The answer has to be, for our, just limited to our discussion, that Hakadosh Baruch Hu is מלך מלכי המלכים, and אין מלך בלא עם, and Hakadosh Baruch Hu created the world to bring certain things מכח אל הפועל, that there should, to give us שכר ועונש, etc., that there should be the opportunity that we should bring a statement, an expression of מלכות into the world, and that Hakadosh Baruch Hu created this perception of רע, and this idea of people that were veiled enough from the truth that there should be the system that we've describing as מקיפין, and there is a positive, productive, real תכלית to our avodah to give Hakadosh Baruch Hu nachas.

And therefore, this entire dynamic and avodah that reflects itself in הלכה, reflects itself in philosophical concepts that we're talking about, affects itself in תורה ומצוות, and חופה וקידושין, and the family dynamic, all of these things are literally fulfilling the תכלית for which the purpose was created, and we're gaining an appreciation, a relationship with this dynamic and this process by which we're bringing the world with every single time we do this, every single time we move the needle, every time we're able to gain an appreciation of מקיפין and bring these new things into the world and bring about גילוי שכינה, we're bringing about the תכלית of the בריאה.

וזה, so now, paragraph ה, this שפע אלוקי, which we're saying is a בחינה of סוכה, it's surrounding, בחינת קידושין, בחינת חופה. Again, I mentioned before that, in a certain sense, we're treating together קידושין and חופה as one thing, the אירוסין and נישואין stages of marriage, but we say that קידושין, being מקדש the שבעה נרות, precedes access to the מקיפין, but we're going to go further in a second. כי שפע אלקי הנ״ל, this שפע אלוקי that is able to be bestowed on a person once he's after קידושין, after he's מקדש the שבעה נרות, הוא בחינת קודש.

This שפע אלוקי is going to be בחינת רוח הקודש, בחינת מקיפין, בחינת חופה, which is מקיפין. By the way, this aligns also with something we mentioned in one of the earlier shiurim that even though the שבעה נרות are talking about places on the face, but really it's נכלל within שמירת הברית versus פגם הברית, so the fact that it's also aligned with חופה וקידושין between between a man and a woman, and a husband and a wife, and bring children to the world in a proper way also aligns. וזה שאמרו חכמינו זכרונם לברכה, כל צדיק וצדיק נכווה מחופתו של חבירו.

It says, it's a Gemara in Bava Batra, it says, at the end of days, every person will be singed by the חופה of his friend. Now, the Mesillat Yesharim actually talks about this Gemara also. What does it mean to be singed? So, on one hand, we talk about the idea of punishment, you could talk about Gehinnom, whatever you want to talk about, as being burnt by בושה, not in a way of jealousy, although jealousy burns also, but in a way when we see what we look at the the reward, or we look at the status, we look at the closeness that people who accomplish certain potential have now received, and we relate that to ourself, imagine even כלפי a person's own self looking at a picture in your rearview mirror all the time, and never getting used to it, of what you actually would have looked like had you accomplished your potential, and with all

that that comes along with, and never being able to get over that, so there's a certain just בושה and regret. Now, in the context of our Torah, רבינו is going to be מדייק. He says, if a חופה burns, why is it חופתו של חבירו? A person can be burnt by their own חופה. כי מקיף של זה גדול ממקיף של זה, והשכל שהוא מקיף לזה הוא פנימי לזה. We're going to give a second interpretation from what we're about to say closer to the end of the Torah, but let's just keep it as streamlined as possible for now.

If I am holding by understanding a level one, and I have some sort of a relationship with a level 10, although I'm not there yet, and a level 20 or 30 and above that, it's just becomes increasingly some thing that I, again, I either have no shaychus with or I would be damaged by, by coming it would just distort everything my in in terms of my regular growth process, so that's totally beyond me. Somebody else is holding above me, so they actually are personally at a level 10, and their level 20 is something that is their immediate makifin, and for them, something that's level 30 or 40 is something that they would be singed by.

This means that something that's one level above person A is actually two levels above person B, and to the extent that something is somebody's immediate makif, to somebody else that would be multiple מקיפין, מקיפין של מקיפין above them, and they would get burnt by any sort of relationship with that. וזה בחינת שבעת ימי המשתה שאחר החופה. This that we've been talking about, comes the third stage. There's kiddushin and and chuppah, and then ultimately the שבעת ימי משתה שאחר החופה, היינו בחינת שבעה נרות הנ״ל, that these are the things that ultimately allow a person to take these makifin and now turn the things that were previously two levels out, one level out, and relate to them, and take the things that were two level out, which will now be only one level out, שידם יקנה את המקיף.

The שפע אלוקי, this something that was previously chuppah, is now going to become into the person's house. That's going to become the the sheva brachot, and now that's now going to become the person's life going forward until again it's going to be able to translate into ultimately having בנים, this being the the way that Likutei Halachot said to be mamshich the מקיפין מדור לדור, וזה שידם יקנה את המקיף לפניהם. Now on the flip side, וזה בחינת שבעת ימי אבילות. The flip side of this is going to also be reflected in another halachah, which, on one hand, we're talking about bringing getting a person ready to bring life into the world.

On the שבעת ימי אבילות, רחמנא ליצלן, a a parallel, again, the בריאה works on similar principles, and this becomes manifest at our level as it becomes, you know, differentiated in our world and how it applies to us. But the truth is this this actually is an expression of yichud. Rav Avigdor Miller says if there was only green apples, then you would just say that הקדוש ברוך הוא is a green apple machine. When things seem to be so multifaceted, and you gain insight and realize that they're actually all expressions of the same reality, that's the ultimate statement of yichud.

So over here, בחינת שבעת ימי אבילות, רחמנא ליצלן, he mentions over here from Chayei Moharan that why he's talking about the שבעת ימי אבילות, רחמנא ליצלן, this entrance point into the Torah has to do historically with Reb Nachman's daughter, a very young daughter, Faiga, was being raised actually in a neighboring town by a nursemaid, or at the time she was there, and she was, rachmana litzlan, she was niftar, and the he was in another town, and his talmidim were didn't tell him that piece of information, but it seemed that through ruach hakodesh, he Rabbeinu was able to understand that this is has happened, and totally in another in another area, as he was giving this Torah, he discussed ideas that are related to aveilut.

So he says, וזה בחינת שבעת ימי אבילות, רחמנא ליצלן, שמתאבלים עליו על שנסתלק נשמתו. Why seven days? כדי שיעלה that through the Mishnayot, through the maasim tovim that that that people do on behalf of the נפטר, נשמתו כדי שיעלה נשמתו לאור הפנים הנ״ל על ידי שבעת ימים אלו. Now, he mentions just one quick point, that even though there are seven relatives that mourn aveilut for a person, but nevertheless, the עיקר המשכה is through a person's children. And the parallel is similar to what we said is when there's a chuppah, and a person needs to be able to bring the makifin into associated with his neshamah, so the the Sheva Brachos are the the kiddush of the שבעה נרות to be able to have a person bring what was previously מקיף and previously chuppah into his house.

So over here, we said that after death, a neshamah is able to reach these מקיפין. What's the process by which that gap can be bridged? It's going to be the שבעת ימי אבילות and the mitzvot and מעשים טובים, משניות, etc., that that children learn on behalf of their on behalf of the deceased. This is going to be able to bridge that gap, that part of the process, so that the neshamah can bridge the gap and reach that אור פנים. Now, going onwards, we will take some of this a bit slow because there's a lot of information here, and some of it is ideas that were not necessarily associated with.

So to begin with, I'm going to quote a few ideas from Sefer from the Parperaot LaChochmah, אות י״ד. He says, עיקר האדם הוא השכל והדעת. The ikar person is their intellect. ועיקר יצירתו היתה בשביל להשיג הדעת האמת של השגת אלוקותו יתברך. And insofar as the ikar person, the ikar part of a person, or the ikar expression of a person, is the שכל והדעת, so now in terms of attachment to Hakadosh Baruch Hu, the ikar point, I guess, of the of the יצירה, of the בריאה, is for a person to be able to attach with this כח האדם, with this כח of the שכל, to the ideas of Hakadosh Baruch Hu.

Now we already said before that a person has this two there's two different facets, there's two different avenues where a person relates to דעת. אחור וקדם צרתני, it's talking about the creation of an אדם. One of them is is nicknamed מכונה בשם אחור, the idea that a person builds on דעת that he has and goes from point A to point B, point C, he utilizes this faculty, but the other one is that a person is able able to make himself into a כלי to accept, to relate to דעת that the person didn't otherwise come to within himself with his own כחות, but rather utilizing the כחות that he had, he made himself into a כלי and he was able to to be a כלי for שפע אלוקי directly from Hakadosh Baruch Hu, bringing an expression of the שכינה into the world.

In other words, yeah, where a person is a צלם אלוקים, and all of these things relate to the neshamah's חלק אלוק ממעל, etc. However, the idea of being able to bring expression of Hakadosh Baruch Hu directly into the world, so this is that we make ourselves into a כלי, and that's going to be an expression of שכל פנים versus אחור. So he goes on, he says: על כן תכף בשעת הנשואין שהוא בשביל הולדת הבנים, the process of getting married, which brings a person to be able to have children, to bring new intellect, etc., into the world, and on the other hand, the process along with Sheva Berachot, and on the other hand, the process שכשנפטר אדם מתאבלין עליו ז' ימי אבילות כדי שיעלה נשמתו לאור הפנים על ידי זה.

Now, we're going to learn this together. It seems it seems maybe it's both, the idea of talking about the שבעה ימי אבילות, the idea of leaving a hamshachah for a person's banim. First of all, we're talking about being able, in his words, שיעלה נשמתו לאור הפנים על ידי זה, first of all, the niftar himself is going to be able to access and be zocheh to אור פנים through himself, and the other thing is that there's going to be a hamshachah, there's going to be a שפע. This person came into the world and he was zocheh to אור פנים, and through leaving over a hamshachah of banim that came from him, so also there's going to be a continuity, there's going to be a continuation of bringing שפע אלוקי into the world.

So let let's let's keep those two things in mind and see if it becomes clear the primary idea of one over the other. But he goes further, he says: והנה הנפטר בלא בנים, רחמנא ליצלן, a person that is niftar without children, נמצא שאין מי שיעסוק עכשיו אחריו בענין המשכת שכל הפנים בעולם. There is nobody who is going to be osek in the hamshachah of this of this second type of שכל, the the שפע אלוקי into the world, ונתנה תורה עצה ליבם את אשתו, so the Torah gives an עצה to have a a continuation or a hamshachah of this neshamah that leaves the world without directly leaving banim, whereas where his brother is going to be able to marry, to do yibum, to his wife within a certain process, ואז יתגלגל הנפטר עתה, ויעסוק הוא בעצמו עוד הפעם בזה.

ואם אין האח רוצה, and we're going to go a little bit further into the yibum process because then the person's brother is going to marry his wife, and they're going to have they're going to be able to have a child, and this is going to act as a as a as a hamshachah from the deceased brother, from the initial brother. Now what happens if the brother of the so Reuven dies and Shimon has an opportunity to be meyabem Reuven's wife so that they can have a child, and this will be acting hamshachah of Reuven. What happens if Shimon does not want to do this?

There's a process called chalitzah. Part of the process is that this woman takes off the shoe and then of the of the brother, of Shimon's shoe, and then spits in his face, וזה טעם רוק של חליצה. This idea that Reuven, in our example, dies without children, and he doesn't have anybody to be ממשיך through the שבעה ימי אבילות, he doesn't have anybody to be ממשיך that again, using the language of the Parperaot LaChochmah, so first of all, he doesn't have anybody to facilitate his his being to to to be לעלות that he should be zocheh to the שכל הפנים, and also he's not leaving a המשכה of the בנים himself.

But he doesn't have anybody to to engage in the שבעה ימי אבילות. Now, so where is the tikkun going to come from? So there's going to be a process called yibum. If there's no yibum, so then there's going to be a process called chalitzah. Now what is it that chalitzah is accomplishing in order to bring about this tikkun? שנאמר: "וירקה בפניו", the the Reuven Reuven's widow is going to spit in the face of Shimon, בפניו דייקא, and it's going to davka be in his face. כי זה הלך בלא זרע, ראובן, her initial husband went without any children, ולא הניח ברכה אחריו, שימשיכו שכל הפנים בעולם על ידי מעשיהם הטובים, And he didn't leave any children to be ממשיך שכל פנים in this world through their מעשיהם טובים.

So again, we're we're we're still trying to clarify, on one hand, this is an idea of the מעשים טובים that that the descendants do during the שבעת ימי אבלות, and I guess afterwards also, in order to be maaleh this neshamah himself to the שכל אור פנים, but also it doesn't seem necessarily that the המשכה is limited only that this niftar should be able to access the שכל פנים, but also is a continuation, a continuity. We actually saw in a previous Torah the idea the idea that when a tzaddik is niftar, so some of that connection, the some of the divine flow, as it were, the Torah, the chidushim that were brought into the world through that tzaddik, so then the access is lost.

So it seems that there's some sort of a continuity when a person leaves children in the world that acts as a המשכה, that some aspect of that is still in the world, although it could be lost and closed off perhaps even to the the niftar himself when there's no בנים. ואחיו אינו רוצה להקים שם אחיו המת ואינו רוצה ליבם אותה. Now what happens over here when the brother does not want to be ממשיך, the brother, the Shimon, does not want to do this on behalf of the niftar, and I guess also the world you could say loses out also.

We're just going to quote for a second from Likutei Halachot. So again, going a little bit slower because some of this is very complex, some of it's beyond us, but Im yirtzeh Hashem, we're going to get what we can out of it and we'll get even more next time. Likutey Halachos in הלכות אפוטרופוס ב ב says like this: על כן על ידי שמניח אחריו בן על ידי זה דייקא זוכה לעול לפרגודא דמלכא, that when a person leaves children, he's able to go up to to to go into the מחיצות of the מלך, לזכות לעלות לעולם הבא, so this is clearly talking about the נפטר himself, ובלא זה חס ושלום אי אפשר לו לעלות כמבואר בזוהר, without that he's not going to be able to have access, כי כל אחד כפי מה שזוכה בעולם הזה להשיג ולהבין ולעשות מהמקיף הפנימי, whatever it is that a person was zocheh from the שפע אלוקי, from the רוח הקודש,

etc., that to have in this world, כמו כן זוכה בעולם הבא למקיפין עליונים אחרים, so it's proportional, he'll be zocheh to to even more so in the next world, but it's going to be linked, k'mo kein, he's going to be it seems that it's going to be linked to what he had in this world. וזה עיקר שעשוע ותענוג עולם הבא, this this access. So as much as a person as much as a person is able to increase and get access to שפע אלוקי in this world, or we're going into Shavuos now that a person has to that that it should be like the קבלת התורה is is renewed, the more the more access that a person has to Torah and the more insight that they have, they can become continuously excited about the same thing, and a lot of it has to do with with the altitude at which a person is operating.

You know, this is just a parenthetical, I used to I used to think that, so many, now now there's there's so much media, but the many of the popular speakers, some of the popular speakers were baalei teshuvah. And I remember having a הרגשה, why should this be? Because when a person is in their twenties, their twenty-five, their thirty, and all of a sudden they get introduced to an idea, let's say modeh ani. We wake up, we go to sleep, but we we wake up the same way that a person is alive, they expect to be alive the next morning, they say to people, "I'll see you tomorrow," right?

They get up and they open their eyes, now their life is there is ahead, they got up and they're refreshed. But we say בידך אפקיד רוחי. The status quo, when a person is sleeping, if nothing would change, the status quo is not that they're going to be alive. The status quo is that the נשמה is a פקדון by הקדוש ברוך הוא, בידך אפקיד רוחי. And therefore, if the status quo wouldn't change, then the person wouldn't wake up. A person opens their eyes, before they do anything, they put their feet down, they say מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה רבה אמונתך.

That is something that is an impossible thing to relate to when a kid says it. Now there's two ways to get there. A person has to either be able to reintroduce themselves to it as they become more mature and they have more insights, so then a person has to be able to reintroduce themselves to information that they already learned is very difficult. However, if you could take a person that was legitimately introduced to this later on in life and they present to it, they they present it on their terms, so now when a person who's let's say grew up, Baruch Hashem, they grew up frum, they hear this for the first time, they're reintroduced to things that they that they always do.

You know, there's a very fine balance. Rav Hirsch, Rav Shimshon Raphael Hirsch talks about this, I think in פרשת צו, there's a where he talks about the תרומת הדשן, there's a very fine balance between on one hand not recreating the wheel every single day, right? In other words, a person can't just learn the same pasuk every day and never go forward and learn כל התורה כולה and introduced to new ideas because I'm just going to relearn, relearn, relearn what I did, because the pasuk that I learned בראשית ברא אלקים את השמים ואת הארץ when I was 5 years old is not the same pasuk that I'm learning when I'm 25 or 35 years old.

On the other hand, if a person is only dealing with the יסודות and the foundations and the ideas that they were introduced to when they were 5 or 10 or 15 years old and then they move on and they never revisit that, then they're going to be building the house, and it's only going to become as strong as the foundation that was in place originally, which was perfectly appropriate when they first encountered it, but on the other hand, they're never going to be able to revisit it. So, when a person, this is, you know, in advance of Shavuos, just a thought, when we when we say that we're going to re as if we receive the Torah every single day, it's similar to what we said in one of the earlier תורות, that like there's teshuvah and then there's תשובה על התשובה, when a person goes and reflects back, even on the very same thing,

from a new vantage point, it's a totally it's a totally new experience, and it's actually very very exciting. It's exhilarating, seeing the endless depth in something that a person related to, and then they revisit it, and they see the the tremendous new insights and connections in something that they already had, they become reintroduced to it. It's incredibly exciting, and since we're talking about Torah, we're talking about getting ever closer to the אין סוף, so then there's endless opportunity to do that in this world, and in the next world also. As a person grows, leaving aside leaving aside the idea of this world, the next world that there's not going to be any more בחירה, etc., but the idea of being able to come ever closer is not just a matter of, let's say, being in a certain temperature or a situation and becoming desensitized to the the heat, to the pleasure, it's a matter of

of constant renew even getting closer and closer and closer, and be being able to benefit from that. And he says over here that that is the עיקר שעשוע ותענוג של עולם הבא, שעשוע, a longer conversation for another time, but שעשוע is, sometimes we say play, it's a game. In other words, if a person has what's a game? A game is not fake. If a person is playing a game, there are you're you're really, you know, rolling the dice and moving the moving the piece around the board, but you're not it's not like you're working in order to make parnasa, in order to be able to buy food, in order to sustain yourself, in order to be able to do other things.

When a person is playing a game, there aren't any external implications other than enjoying and relishing the game itself. This becomes the point. Once a person is learning Torah, and a person is going to be zocheh, im yirtzeh Hashem, to Olam Haba, so that becomes the תענוג in the process itself, coming close to Hakadosh Baruch Hu itself. In this world, we don't even we're we're prevented from appreciating the full force of that, every word of Torah, the the נצחיות in every word of Torah that we learn, otherwise either we would be just like, you know, burnt up, or we wouldn't be able to handle it, or there would be no בחירה, but in the next world, we're going to be zocheh to the revelation of of the Torah and of getting close to Hakadosh Baruch Hu.

And he continues on over here in Likutei Halachot: ועל כן על ידי שיניח בן, שזה בחינת שהמשיך השכל והמוח מאב לבן, this idea of leaving of leaving a son, not sure if it's children or sons specifically, but okay, if we're talking at least in the context of Torah, it would be a בן is mitzvah in Torah, and if we're talking in the context of mitzvot, presumably any children. So he says, שזה בחינת שהמשיך השכל והמוח מאב לבן, that there's a המשכה of, we said that the ikar person is שכל, so we we say we mentioned earlier that we we say that the the children come from the מוח of the father, ממקיף לפנימי, על ידי זה הוא זוכה למקיפין אחרים בעולם הבא.

So when there's a המשכה from the שכל, from the מוח, from the father to the בן, so then then that there that's going to be realized, and then the father will be able to be zocheh also to additional מקיפין in Olam Haba. ועל כן האב זוכה לעלות בעולם הבא על ידי שיניח אחריו בנים דייקא, אבל כשאין זוכה חס ושלום להניח בנים, אי אפשר לו לעלות מאחר שלא זכה בעולם הזה להרבות ולהגדיל הדעת שבשבילו זה בא לעולם. So like I said before, this really seems to entertain both. On one hand, it's saying that because this original the person, Reuven, didn't leave children, he's not going to be zocheh to לעלות to additional מקיפין, he's going to lose out on certain benefits, so to speak, certain תענוגים, certain שעשוע, certain access to things he would have had in Olam Haba.

And on the other hand, he says also that the world loses out, because he says, להרבות ולהגדיל הדעת שבשבילו זה בא לעולם. Part of his being מגדיל דעת, it seems, you know, we could suggest, is not just what he understood and what he had access to and made himself into a a כלי קיבול for for שכל פנימי and for שפע אלוקי while he was in the world, but also by leaving children, so then he's creating additional receptacles for that, and there's also going to be additional antennas, so to speak, for this שפע אלוקי that he's leaving in the world, להגדיל הדעת ולעשות מקיף פנימי שזה בחינת בנים, because that is bechinah of banim.

So on one hand, we could talk about that a banim is like a a bechinah that a person has ideas, but also when a person leaves banim, so that's also innovating, it's bringing the Shechinah into the world, it's bringing makom to for the Shechinah to be manifest. ואז זוכה למקיפים אחרים שזו בחינת עולם הבא, אבל כשלא הגדיל הדעת חס ושלום ולא הניח בנים ולא המשיך שכל מאב לבן ממקיף לפנימי, אינו יכול לזכות למקיפים אחרים שהם שעשוע עולם הבא. So the focus definitely is on what this person will have access to, but part of that ties into the daas that he is bringing into the world.

And that daas that he is bringing into the world is going to be on the part of the banim that he is leaving over, and that causes the hamsh-- that that that is is essentially a hamshachah of the daas into this world so that you know it's the difference between between drawing a pipeline to the shefa Eloki that goes through him, and therefore he's still you know in line and can proceed, or if that line is cut off, so now he is going to the it's cutting off the flow. Even though he did turn himself into a receptacle while he was in this world, it cuts off the divine flow so to speak of shefa Eloki because the the line ends with him, and ultimately the world loses out and he's also going to lose out because it seems that that shefa Eloki stops and he'll no longer have access to the makifim.

There's obviously a lot going on, but I think that the exposure to the ideas, and as we continue through and continue with this Torah, then we will understand it better as well. וזה שהביא רבינו ענין יבום כי הכל אחד כי ענין הנ״ל המשך ממקיף לפנימי וענין בנים שמחוייב אדם להניח בעולם הזה הכל אחד. So all these these things are going to tie into each other. So now if we go back into the text, he says, so this person, this brother, אך אם אינו רוצה להקים שם אחיו המת ואינו רוצה ליבם אשתו, בשביל זה ויורקת בפניו.

Again, now this Reuven's widow is going to spit in the face of שמעון, כי אינו רוצה להמשיך נשמת המת בעולם שיוכל לזכות לאור פנים, because this brother did not want to be mamshich the neshamah of the world in order to be mezakeh the or panim. Again, on one hand it's on behalf of the meis, so the meis is losing, the niftar is losing out. On the other hand, we could say also that it's plugging up a hamshachah of the world, as it were, so to speak, kivayachol. The the Shechinah is suffers, the Shechinah is going to be in galus, because the Hakadosh Baruch Hu is kivayachol ready, willing, and able to give.

Hakadosh Baruch Hu set up a world where the only thing that we can so to speak give Hakadosh Baruch Hu, that we want to bring kavod Hakadosh Baruch Hu into the world, bring the Shechinah into the world, is that we make ourselves into a keli to fulfill Hakadosh Baruch Hu's purpose in the world. So now if what Hakadosh Baruch Hu wants, what can we give Hakadosh Baruch Hu nachas? That we could at least facilitate, because Hakadosh Baruch Hu gave us the bechirah, hamshachah of שפע אלוקי into the world, and we close that off, so then that's first of all the the Shimon is not doing anything for Reuven, and also he's stopping as it were some of the שפע אלוקי coming to the world.

Why? So he says, ובזה הרוק נראה לפעמים פני המת. Now he brings very interesting, from the Sefer Zohar Harakia discusses in Parshas Mishpatim, says many times the spit actually, we're going to quote, פעמים רבות היו באותו זמן רואים באותו רוק צורת הפנים של המת כמו בחייו, והיתה דוחה אותו מעליה באותו באותו הרוק הנזכר. So it seems that literally the the the the spittle which the widow is pushing is spitting into the face of the potential yavam actually has some form of the the face of the niftar in it, which we're going to see in a second, something interesting beyond me, but let's read the words.

פני המת דייקא, this is specifically the face of the niftar. Why? Because the spit is coming because of the חסרון of אור פנים, the the front the face of the into the world, ובזה הרוק הוא נכלם. And through this רוק, this yavam is embarrassed. All of this is going to tie into the the story with Miriam and Moshe, but what we're going to see, it's going to be addressed later in the Torah, that there is a certain tikkun, even though really the the tikkun, the המשכה, to bring the אור פנים to the world is number one through a person leaving children, number two if if he's unable to unfortunately, then there it's going to be through yibum, and if not, it's not just a matter of embarrassing the person, there's going to be some steps towards tikkun actually through this רוק, through this being embarrassed.

He mentions over here in from later on that when a person is pregnant, so then the blood so to speak turns into the milk, the red turns into white, when a person is embarrassed also the red turns into white, the blood drains from one's face. Okay, we'll get to it. It's hard enough as it is. ועיקר הבושה הוא בפנים, the עיקר בושה is also in the face when a person gets embarrassed, וזה על שלא רצה להקים שם אחיו המת, because of the פגם what happened, that this brother, Shimon, didn't want to be mekayem the the the the brother, and therefore it caused a a shutting off of a stoppage or of the flow of אור פנים.

And therefore, that's why this person is going to be embarrassed in his face with the רוק of the spitting in his face. Now, okay, so now he brings over here in the, and the Zohar Harakia brings, he says, I'm just going to read from the לשון that he has over here, בעומק, אין היריקה באה רק כדי להעניש את היבם, that really the this spitting into Shimon's face, into the yavam's face is coming as an embarrassment to him, to punish him, אלא שכאשר מלובש בו פני המת, הרי היריקה מוציאה את נשמת המת שנמצאת בתוך היבם. That what happens is, is that this spittle from the widow of the מת brings out the נשמה of the מת in order to effect a tikkun in a different way.

וכו׳ שכן יש ביריקה זו בחינת יחוד ואז תוכל ההמשכה עצמה אור פנים בדרך אחרת בלי ייבום, which is going to be able to effect the המשכה of the אור פנים even without yibum. What in the world does this mean? So he brings over here the for the Pirpurei Chochmah to explain, he brings the Arizal in Sefer Zohar Harakia, and he brings like this. Again, we're just going to bear with it and be introduced to ideas that we might not have known before and that we can't necessarily understand. But okay. סוד רוק זה הוא בחינת ההוא רוחא דשביק בה בעלה דמקשקשא במעיה.

He says, with the ביאה ראשונה, when the husband and wife are together, then there's some element of the ruach that goes from the husband into the wife, and this, even after he's niftar, this element of ruach of the husband remains by the wife. והאישה רוצה להשליך זו הרוח מעליה, and this woman, she now has, there's no outlet. In other words, that's a very frustrating thing to have a koach where there can't be any outlet. So this woman now has the ruach of the husband with her that can't find itself some sort of a productive hamshachah, כדי שלא יהיה לבעלה עוד אחיזה בה.

And it says over here that it's there's an unsettling. She doesn't want that this ruach should be stuck by her. Further, the Arizal says Ta'amei HaMitzvot in פרשת כי תצא, when he's discussing the yerikah, the spittle of חליצה, הענין הוא כי כשאדם נושא אישה נותן בה חלק ממנו ממש. A man marries a woman, and there's literally a חלק of the man by the wife. וכשאדם רוקק, when a person spits, בהכרח משליך עם אותו רוק קצת רוח חיוני ממנו. A person spits, and it's if some of the רוח, maybe in the form of the breath, but we already saw that the spittle maybe looks like the מת, there's some of the רוח that goes out from the person who's spitting.

What's the ענין? He says, וירקה בפניו, שאותו רוח של הבעל שהיה בה פורש ממנה על ידי אותו חליצה ורקיקה, that the רוח of the husband that's by the wife that now is, so to speak, inside the wife, the woman didn't have children, there was no ייבום, so she wasn't able to have children either from ראובן originally or even from ראובן's brother, that would be a המשכה to ראובן, so now this רוח has nowhere to go. So it comes out with the spittle. עד כאן לשונו. So the Pirpurei Chochmah says that therefore, this spittle is going to be in the form of a leidah, and this is going to affect in some form the tikkun.

Now, it's a little bit of a cliffhanger, I'm going to leave off in the middle over here because I don't think that there's going to be enough time to fully flesh out some of the ideas that we're seeing now and to do them any sort of justice to the extent that we can. However, I think that this is enough to just we're touching on some of the עומק of really our role in the world, of relating to Hakadosh Baruch Hu, of understanding how we can get closer to Hakadosh Baruch Hu, bring the Kevod Hashem, bring the Shechinah into the world, and we see the cycle.

Nobody lives forever. However, we are charged with and zocheh to to have hamshachah of Hakadosh Baruch Hu in the world and the process as this relates to the the reproductive process, the marriage process, and the the human experience in the world, both in terms of נישואין and leidah, and also in terms of אבלות. And we see that the cycle of life really is not just it's not just self-contained, but when we take this entire process and we relate back to HaKadosh Baruch Hu, so then we are be'etzem, number one, relating to HaKadosh Baruch Hu in a very personal way and bringing to fruition, fulfilling, bringing out our potential ultimately in this world and in the next, but also bringing the world, bringing out the koach, bring from מן הכח אל הפועל from the world, drawing a המשכה where it's going to be built, each person is going to build.

You're going to have one generation, bringing children to the next generation, and you're going to have a continuous המשכה constantly. In certain ways, I guess you could say that there's ירידת הדורות, but on the other hand, we're also able to build and bring in new revelations of HaKadosh Baruch Hu into the world, utilizing bechirah appropriately, and hopefully, im yirtzeh Hashem, the כוחות הרע also increase, but moving towards the ge'ulah, the גילוי of יחודו יתברך שמו, hopefully it should come bimheirah v'yameinu. And okay, we're moving into Shavuos, we're going to stop over here, and be'ezrat Hashem move forward afterwards.