LM 21.4 — Atika Tamir u'Sasim, Part 4 of 8 · תורה כ״א

תורה כ״א, we just got a drop of the way into paragraph ו', just to remind ourselves where we are, coming off a פסוק in paragraph א', אחור וקדם צרתני, it's a פסוק in תהלים. We said that there are בעצם two types of שכל. We labeled them שכל אחור and שכל קדם or שכל פנים or שפע אלקי, which we're going to see soon. And we described the difference between them, that שכל אחור is something that's built on what came before it, it's built on introductions, it's logical as it goes in progression. It's something as we can say within the human realm, I guess, and when it comes to שפע אלקי, something that's bestowed on a person, we'll see as we go through this תורה or at least in in terms of the summary, how a person can prepare himself, make himself into a כלי, inspire the idea that שפע אלקי will come to him and that

he'll be receptive to it, but שכל פנים or שפע אלקי is something that comes to a person and there's like a rush, in other words, it's not step by step, this like in within the physical realm motion creates friction creates heat, this will create a התלהבות הלב from the תנועת השכל, from this like rush of of inspiration of this שפע אלקי as it as it comes to a person, and it'll create a שלהבת הלב עולה תמיד מאליה. Ideally, this is what we'd want to come to, we want to be on fire, we want to heat ourselves up.

Now how does a person make himself that he's going to be זוכה to the שפע אלקי? Paragraph ב', להגיע לבחינת שפע אלקי, a person has to be מקדש the שבעה נרות. We said that the שבעה נרות are his mouth, his פה, חוטמו the two nostrils, that's three, עיניו two eyes, אזניו two two ears. That is the שבעה נרות and we described it as, as relates to the פה, it's a person has to be careful, has to be שומר himself מלהוציא שקר, not to utter anything false. יראת שמים we related to the בחינה of חוטם, go through the תורה we'll we'll describe it.

אמונת חכמים is תלוי in the ears and יעצם עיניו מראות רע, ברע, not to look at anything רע, that relates to the eyes. Further, we connected this to the מצוה of סוכה, and we discussed the idea of the שבעת ענני הכבוד. The מצוה of סוכה relates to the Jews that were in huts in the מדבר, but the the גמרא also relates it to the שבעת ענני הכבוד. And we spoke about the סוכה, the Jews that were surrounded by, מקיפין, they were surrounded by the שבעת ענני הכבוד, we spoke about again being מקדש the שבעה נרות, and we also related some of the הלכות, the הלכות of סוכה to this idea.

We we further related this idea of the רוח הקדש, שפע אלקי to a בחינה of מקיפין, and we said that there are ideas, there's different levels of ideas. There's something that's inside of a person, something that a person's able to integrate, something that a person can relate to himself. אגב, I one time heard, I think it was from ר' יעקב וינברג, might have been from ר' נח וינברג, it was actually on a tape, and he was describing, whichever, the ראש ישיבה, whichever ראש ישיבה it was, but it it was ר' וינברג, whichever ר' וינברג was describing the idea.

A person, the גמרא tells us that to learn something, even to be considered learning, a person has to learn it four times. Does that mean just to repeat back something four times? Said, "No, we relate to it like the process of cultivating wheat, the staff of life. How does a person make wheat? First, they have to plow the ground, they have to make the ground receptive even to receiving the seed. There's a process over there. Then you plant the seed, once it's receptive, you put the idea in, and once the seed is there, it grows produce, and you have to harvest it.

After you harvest it, you take it in, so then you eat it, then not only do you relate it to yourself, but you're able to integrate it, you're able to make it part of yourself, and then you go on, you're able to go on to the next stage. Now that you're holding on, holding in a different place, now you can move forward." So, we're talking about ideas, information, inspiration, ultimately getting it's it's a it's a infinite process, getting closer to the אמת, to relating to הקדוש ברוך הוא, but we we discussed it that there's the idea of מקיפין as there's something that's you relate to, but it's beyond you to actually incorporate into yourself.

You get closer until you're able to relate to that information, you take the מקיפין and make them פנים. So, there could be מקיפין, there could be מקיפין of מקיפין, something that you don't even let alone, something that you're able to integrate into yourself, something that you don't even have a relationship with. There's something that you can relate to, but it's it's still beyond you, and then something as you take it in, it's it becomes פנימי. And this is a process with with it scales, this is a process that has layers, and the idea of the of something that is מקיפין, we we explained the idea of ידיעה and בחירה, the idea and we went into this actually, I think it was in the second שיעור, we really explored the idea of ידיעה and בחירה, not necessarily to give any answers, but at least to appreciate the question of understanding why this is the quintessential idea

of something that we don't understand and something that we understand that we We don't understand to the point that it doesn't bother us, the the idea of the gap between ידיעה and בחירה, what that הקדוש ברוך הוא, at the most simplest level we could say that הקדוש ברוך הוא knows what's going to happen, and yet that we still have בחירה at the time. So, two ideas. First of all, we expressed the idea that the שכל פנימי is מקבל חיותו מהמקיף הזה. First of all, the idea the the fact that there's something that's beyond us, that really in in in a certain sense, we're we're sliding on a spectrum, right?

So, on the idea of ultimately moving towards absolute truth, towards understanding הקדוש ברוך הוא, there's always going to be those things that we that that we're able to integrate, we're able to understand with our כלים, and then those things that are slightly beyond us. They represent truth, absolute truth, but something that we have not necessarily grown into. And we see in the human realm also, whether in terms of maturity, emotional maturity, intellectual maturity, life experience, there are always ideas and different elements of the world that we are able to grow into. But even those pieces that we are able to grasp, they're really part of a greater truth.

So, the שכל פנימי really in a certain sense gets its חיות from what's above it. It all represents one continuum. If a person were to take those things that were beyond him and say not that this is sort of part of a truth, like if you can imagine a funnel going into a bottle, there's the part that's in the bottle and then the part that as the funnel branches out, it's something that it's part of the liquid that's going to go into the bottle, but it's not yet inside of it. If a person says that it's something that I have not yet reached, that's one thing.

If a person says this is something not that I don't understand, it's something that makes no sense, then in a certain sense, they're also cutting off the חיות even of what's פנימי. I think one way to understand this, this is just my suggestion, is if I am able to understand that there's a greater truth, there's a relationship with the אין סוף, with הקדוש ברוך הוא, with תורה, and whatever I'm זוכה to grasp, so then I'm able to apply to myself, that can be פנימי. If I cut myself off from anything that I don't understand, then essentially what I'm saying is even those parts that I do understand are not really I'm not understanding them and relating to them as תורה, as אמת, as ישראל ואורייתא וקודשא בריך הוא חד הוא, that that that I'm relating to הקדוש ברוך הוא, but really I only relate to information to the extent that I understand it.

In a sense, I'm only almost being מגשם ideas of the תורה. I'm saying that it's not that it's something that's נצחי, right? I heard once a beautiful ווארט. It said there's חוקים and משפטים, the מצוות that so to speak make sense to us and the ones that we have no relationship with. Really, we think that משפטים are easy because we understand them and חוקים are hard, and I believe it was בשם רבי ירוחם, I'm not sure, he said no, really חוקים are easy. We understand that this is something that הקדוש ברוך הוא tells us represents the greater אמת.

It's a מצוה, it's part of תורה, and we do it. That we understand. When it comes to משפטים, the idea that we have to understand that משפטים also are דעת are דעת of הקדוש ברוך הוא, they're תורה, they're מצוות, and even though we have a personal relationship with it, no, we shouldn't get confused by that. That's because הקדוש ברוך הוא gave us a certain interface whereby we are able to relate to it also in this world, also in our terms, but that doesn't take away that's not that these are the human understanding מצוות and those are the הקדוש ברוך הוא מצוות.

They're all הקדוש ברוך הוא מצוות. משפטים are the ones that also within the dynamic and the world set up also make sense. Don't kill, don't steal, because there's also the implications of building a society and and we understand it at that level. But the truth is is that all תורה, all מצוות, is really Godly wisdom. So, if we cut ourselves off from the שכל המקיף, if we cut ourselves off from those things that are outside of us and we say we only relate to things that we understand, then really you're saying that we don't relate to תורה at all.

We're cutting off the חיות even of the שכל פנימי and we're saying we only we only relate to things that we understand. So, we we addressed ידיעה and בחירה in terms of the quintessential מקיף and we said that לעתיד לבוא, צדיקים יושבים ועטרותיהם בראשיהם, that we will understand this this dynamic between ידיעה and בחירה, and ultimately once we're able to understand that, really the idea of free will will become בטל and at that stage we'll no longer have בחירה. Now in paragraph ה we moved into understanding this idea in the context of קידושין, of the the seven days of שבע ברכות and also the other side the seven days of אבילות, and just interestingly to make a a point that I think we've made before, when it comes to חסידות, it comes to פנימיות, so somebody who's not familiar with the ways of חסידות, the ways of of of this type of a לימוד will

say, wait a second, that's not פשט. Are you telling me that's what it really means? But my understanding as we understand חכמת הפנימיות and we understand חסידות, we say that no, the world has a certain structure. הקדוש ברוך הוא created a certain שיעור קומה as it were of the world. The If you were to understand, let's say, the rate of growth, I think this is one example I heard, I don't remember what it was for, from רב Ahron Lopiansky on a on a recorded שיעור, said let's say you understood the way that things multiply, the way that things grow, you could apply that to the rate the of money in a bank account, you could apply that to the rate that mold or a fungus might grow on a log, you can relate it to other types of organisms.

It's something that's built into the בריאה, and now, when you strip away, as you take like a certain, you know, branch, there's a there's a a branch over here, and that goes into a leaf, but the more that you go towards the nucleus, the more everything is really a different manifestation of a certain inner reality. Once you understand, so it's a question of whether you sort of like from the outside looking in or the inside looking out. Once you're able to go all the way to the inside, uncover a kernel of truth, now you can test it where you can now look back out and say, "Oh, look, this idea, this framework on which the world is founded, this represents itself in a פסוק in חומש, in a פסוק in נביא, in the way that the אבות interacted, in a גמרא," and you start to see it all over the place, and you say that

this is a certain light that is now reflected out in different ways. However, if you're just looking at the outer manifestation of a particular הלכה and you don't necessarily look for those patterns, you don't look deeper, then you're not necessarily going to see that. So as we go through these principles, we're talking about how we're able to introduce מוחין into the world, how we're able to introduce שפע and Godliness into the world, and how we're able to make ourselves into a כלי. The world is structured on a on a framework of whether you refer to it as מים נוקבין and מים דכרין, of נותן and מקבל, of איש and אשה.

We're understanding this dynamic of how to create and generate that there should be a שפע coming into the world, and how to make ourselves into a כלי to be מקבל this, and now we relate to it also in the context of ייחודים and marriage and being able to put oneself in a context for there to be children, to bring מקיף to bring מקיפין into פנימיות into the world, and to keep that שפע אלוקי, that המשכה going through the children. Now, when a person engages in marrying and having children, then they're they're creating a היכי תמצי to bring a המשכה of שפע into the world.

When a person does not, and there's a whole note over here that we're talking about a person that chooses not to have children, if a person is unfortunately not able to have children, so then there's other תיקונים that might be available, but a person that doesn't do this, then there's ultimately a process called ייבום, where if a man dies and he doesn't have children, his brother is able to have a child that will represent this המשכה and this continuation of the deceased. And if the brother chooses not to do this, then there's a process called חליצה, where the widow will spit, it would bring, were brought from ספרים, sometimes the spit actually looks like the face of the deceased, will spit at this brother who chose not to engage in this process.

And spitting at the face causes a certain embarrassment, where the face becomes discolored, it goes from red to white, which actually the ספרים say is also a process that's associated with pregnancy and childbirth, where the blood of a woman goes into white, it goes into milk that's able to nourish the baby. So, again, some of some of the parts of how this reacts are things that are hard for us to relate to, but be that as it may, we're now going to continue on and talk about the idea that משה רבינו represented אור הפנים, שפע אלוקי, and that מרים הנביאה, when she and אהרן spoke לשון הרע about משה רבינו, so this ended up being a פגם of the שפע אלוקי, which required that מרים got צרעת, and we're going to now see this framework play itself out in this story in the תורה.

So on פרשת בהעלותך, in פרק י״ב, מרים and אהרן speak about a certain issue about משה, and there's a there's a whole ספר, זכור למרים. חפץ חיים has five ספרים on לשון הרע, שמירת הלשון, חפץ חיים, one of them is called זכור למרים, and he discusses he discusses this idea. But afterwards, הקדוש ברוך הוא suddenly says: ויאמר ה׳ פתאום אל משה ואל אהרן ואל מרים, הקדוש ברוך הוא comes to משה, אהרן, and מרים, and He tells them to come out of the אוהל מועד, and explains essentially that the נבואה of משה רבינו is profoundly different from other נביאים, from אהרן and מרים, and essentially tells them: מדוע לא יראתם לדבר בעבדי במשה, that they had no place speaking against משה רבינו.

And הקדוש ברוך הוא's anger, as it were: ויחר אף ה׳ בם וילך, הקדוש ברוך הוא's anger flares up against מרים and אהרן. The מפרשים talk about whether אהרן הכהן also got צרעת. מרים at this point gets צרעת, but אהרן הכהן either did and immediately was healed because of the זכות of the כהונה, or he doesn't because מרים spoke first. Okay, the מפרשים talk about it. And אהרן הכהן says to משה: בי אדוני אל נא תשת עלינו חטאת אשר נואלנו ואשר חטאנו, and he implores on behalf of מרים, and משה רבינו דאוונס: ויצעק משה אל ה׳ לאמר, what the גמרא calls a short תפילה, five words: קל נא רפא נא לה.

Parenthetically, perhaps we could suggest, sometimes you דאווען for somebody, you don't know their name, over here משה רבינו certainly knew מרים's name, מרים בת יוכבד. יוכבד, and we see a very effective five-word תפילה: קל נא, הקדוש ברוך הוא please, רפא נא לה, please heal her. And at this point הקדוש ברוך הוא says to משה: ואביה ירק ירק בפניה הלא תכלם שבעת ימים, if her father had been angry at her and spat before her, then would she not be ashamed to see him for seven days? תסגר שבעת ימים מחוץ למחנה ואחר תאסף. So Miriam should be quarantined outside the camp for seven days.

ותסגר מרים מחוץ למחנה שבעת ימים והעם לא נסע עד האסף מרים, and until she was brought back in, the nation did not journey. And now we're going to go a few lines into paragraph ו. וזה בחינת, so this idea that we said by מעשה מרים, that מרים הנביאה said לשון הרע against משה רבינו, and ultimately she got צרעת, and משה רבינו דאוונד on her behalf, and we saw we said, ואביה ירק ירק בפניה הלא תכלם שבעת ימים, that הקדוש ברוך הוא says if her father were enraged with her and spat on the ground before her, would she not be ashamed to see him for seven days?

And therefore, if so, arousing הקדוש ברוך הוא's anger, she should surely be ashamed even for 14 days, although the גמרא explains why a certain idea of how קל וחומר's work, that if we're basing it on seven days, it could be at least as bad as seven days, but we wouldn't make it any more than seven days. So the baseline that we're learning is that she should be embarrassed at least for seven days. There's a discussion about if she was healed right away, so whether she actually had a דין of a מצורע, the גמרא in זבחים discusses it.

But in any event, ואביה ירק ירק בפניה הלא תכלם שבעת ימים, and therefore she's going to be outside מחוץ למחנה. Over here Rav Chaim Kramer's note mentions that מרים הנביאה spoke against משה, she was quarantined for seven days because Miriam's behavior was as if it was a cessation of a המשכה of the אור הפנים, which was משה רבינו. And therefore, the same way that we said the person, the who did not want to do ייבום, so then he also did not allow a המשכה, he didn't do ייבום, and therefore he was embarrassed by getting spit in the face.

The person that does not allow, does not provide and facilitate a המשכה into the world because he didn't want to do ייבום, he gets embarrassed by being spit in the face. So over here מרים הנביאה, as it were, is the one who was was was in a position to dim the המשכה of the אור הפנים, and therefore she got embarrassed. It says over here also Rebbe Nachman alludes to his own daughter מרים, who lived 1792 to 1822. She married with Pinchas of Volochysk, I'm probably mispronouncing that, in חשוון of 1805, which was actually about two months after this תורה was given.

After moving to ארץ ישראל about four years later, her husband passed away, and then she underwent ייבום. So it mentions over here based on the פרפראות לחכמה that this is an allusion to that incident. So שבעת ימים דייקא, the idea of שבעת ימים is not, where does that seven come from? היינו בחינת שבעה עננים. It says that מרים הנביאה had to go outside of the ענני הכבוד, which we mentioned is a reference to mitzvah of סוכה, it's a reference to the שבעה נרות המנורה, which are what provide for a המשכה for one to be זוכה for the שפע אלוקי, for the מקיפין, שעל ידם מאיר פני המנורה, that through the סוכה, through the שבעה נרות, is how one draws down the פני המנורה, and that's why מרים הנביאה suffered embarrassment and she was outside the שבעה ענני הכבוד.

והוא לא רצה להקים שם אחיו המת. So now going back for a second to this יבם, this potential יבם that was לא רצה להקים שם אחיו המת, he didn't want to do ייבום, and instead he did חליצה. על כן וירקה בפניו, that's why the widow spits in his face, והיינו בושת פנים. Because of the פגם in the בחינת פנים that this יבם, this potential יבם, did not want to do ייבום, he did not want to draw into the world a המשכה of the אור פנים that would have been had he had a child through the widow of the deceased of his brother, therefore he's going to get embarrassed, the spit is going to go into his face.

And we also just associated that with the מעשה of Miriam, that in order to get אור פנים, to make oneself into a כלי for that, a person is מקדש the שבעה נרות, and it comes through the seven days. We discussed through קידושין, through the שבע ברכות, also through אבילות, that's why we mentioned that מרים suffered this embarrassment, as it were, lining up also that she was outside the camp for seven days, but that's why this person suffers embarrassment to the face. Now, as far as ייבום is concerned, even though ייבום does provide for a המשכה, but also is not a complete המשכה, it says, וזה שאמרו חכמינו זכרונם לברכה: היבמה נקנית במאמר.

When it comes to ייבום, in a regular marriage progression, so there's קידושין and then there's נישואין, the קידושין is בכסף, שטר, וביאה, by ייבום there's no קידושין, there's a process called מאמר. Okay, but a מאמר, which literally means words, so it says that חז״ל said יבמה נקנית במאמר, זה היפך הבושת. The opposite of בושת we're going to say is מאמר, בחינת כולו אומר כבוד. It's a פסוק in תהלים that associates אומר with כבוד. So the idea of מאמר as the יבם is going to engage in the process of, which is the opposite of embarrassment, because we're saying that אור הפנים is the opposite of embarrassment to the face.

So as the יבם is going to do what his part in in drawing down the המשכה of the אור הפנים, so also in as part of the יבום process he also engages in מאמר, which is associated with כבוד. כבוד חכמים ינחלו. There's there's another פסוק that משלי I think, that it says that כבוד is associated with חכמים. Ultimately, we're trying to bring in the שכל of the אור הפנים, but we said also the מקיפין and the שכל פנים. So כבוד is associated with with אמירה, but it's also associated with the חכמים. הפך שתכלם שבעת ימים, and in this way there's going to be a תיקון in bringing down the אור הפנים, which is going to be the opposite of being embarrassed for seven days.

Just to point out, the note over here brings from חיי מוהר״ן, אות ה׳ ז׳, it's a little bit hard for me to understand, obviously רבינו would not have wanted his daughter to go through this process, to die from her husband without children, to go through the יבום process, but there are certain spiritual realities in the world, and we're discussing how they're reflected, that it seems that through through his daughter's marriage to her husband, the כבוד of רבינו was was somehow impacted, that he was prevented somehow because of a הקפדה from having a מצוה טאנץ and also really the wedding should have been in his hometown, and ultimately he ended up having to travel for the wedding.

Whatever exactly it means, but it seems also that there was a פגם in the in the כבוד of רבינו, of the צדיק הדור, and ultimately it it it resulted in this in this dynamic that we're discussing in a יבום process which ultimately allows for a particular תיקון for for not bringing in the שכל, the אור הפנים into the world. So מרים פגמה בכבוד משה, so מרים שפגמה בכבוד משה, there's an allusion to this story with מרים, who was the daughter of רבינו, the משה, the צדיק הדור, but we're talking now in the story in the חומש.

מרים שפגמה בכבוד משה, שהוא בחינת שפע אלקי, that משה רבינו is the אור הפנים, he represents the שפע אלקי, בבחינת כי קרן אור פניו. רש״י says that קרן קרן אור פניו, that משה רבינו's face was shining, that the אור was like shining off from משה's face. ופגמה בבחינת שבע הנרות, that משה רבינו had perfected himself, his מדות and all these aspects that we discussed earlier. So מרים הנביאה that said לשון הרע, as it were, against משה, so she was פוגם in the שבע הנרות, כי הוא היה עניו. The פסוק in משלי says עקב ענוה יראת ה׳.

The גמרא says by משה רבינו יראה לגבי משה מילתא זוטרתי היא, that by משה רבינו יראת ה׳ was something that was easily attainable. I heard once based on the פרי הארץ, I think רב מענדל מויטבסק, that when a person is very far away from a mountain, so the mountain doesn't look that big. It looks small when you're very far away. Look at the moon, it doesn't look very small. The closer you are to something, then the more awe-inspiring it is. משה רבינו was so close, his perception was so close to הקדוש ברוך הוא, then the idea of being totally awe-inspired, of having יראת ה׳, that was מילתא זוטרתי, it was obvious.

The the closer you are to the action, the more of an impact it has. So משה רבינו was an עניו, שפל, וסבלן, he was low in in his own eyes, וסבלן, he was able to be forbearing, I don't know if patience is I think the wrong definition, but to bear to bear a load, ולא חרה אפו על בזיונו, he didn't get angry over his disgrace. וזה בחינת חוטם בשלמות. We said associated with חוטם is the מדה of יראת ה׳, so we just explained why משה רבינו being an עניו represents the perfection of the מדה of יראת ה׳, which is חוטם, that's the nose.

וכתיב ביה: ״פה אל פה אדבר בו״, זה בחינת פה בשלמות, right, משה רבינו perfected פה. וכתיב ביה: ״ותמנת ה׳ יביט״, זה בחינת עינים. וכתיב: ״בכל ביתי נאמן הוא״, that משה רבינו was careful to guard סודות. The note over here brings a זהר that says that a person who is who's able to not be מגלה סודות, that's a תיקון in the אזנים, in the אודנין, before we associated this with אמונת חכמים, but what we see over here is that סוד ה׳ ליראיו, what we see over here is that משה רבינו was מתקן the שבע נרות, he represented אור הפנים.

Going back for a second, this is why we said that מרים הנביאה that was פוגם the אור הפנים, so she had to suffer disgrace, which we linked to the disgrace from the spit in the יבם who who wanted to do חליצה, he didn't want to be ממשיך the אור הפנים, so the the the embarrassment that he suffered was the תיקון or was in place of him not being ממשיך the אור עליון. So that's how we're getting to this. בחינת נאמן רוח מכסה דבר, somebody is trustworthy of spirit, so he is מכסה דבר. Again, this is a person, so לריעהו, he doesn't reveal things, כמובא בזוהר.

בשביל זה, so from the fact that משה רבינו is מקדש the שבעה נרות, he represented אור פנים, שפע אלקי, שכל פנים. נסגרה, so there was a מידה כנגד מידה by מרים that she had צרעת. Where's the מידה כנגד מידה there? ומצורע דסגירו דנהורא עילאה. מצורע, let's see if there's a quote over here. It says צרעת, the תרגום of צרעת is סגירו, like closed up, it's closing off the שפע, the divine light as it were. We've been talking about, כמא דאת אמר, סגירו דנהורא עילאה. It says that it would say to close off the divine light, סגירו דטיבו עילאה דלא נחית לעלמא.

It's like a closing off of the טוב, the טוב עליון that it shouldn't come to the world. But in any event, so this idea of צרעת based on the תרגום is representing a closing off of the light, and that's where the מידה כנגד מידה is, that מרים הנביאה, not just that she was embarrassed, but בדווקא through צרעת, היינו אור פנים הנ״ל. This idea of closing off is talking about the אור פנים that would come to the world. וסיבת תסגר מחוץ למחנה שבעת ימים, that's why, in order to be מתקן, so מרים הנביאה, who made a פגם in the שבעה נרות, so she had to be outside the camp with צרעת for seven days.

Now we're going to continue on with the conversation between אהרן and משה, which actually רבי נתן, there's going to be some brackets, is going to explain a little bit further, but let's read it first. וזה שביקש אהרן, אהרן הכהן was מבקש, he requested that משה רבינו should דאווען for מרים that she should be healed, and he says to משה, אל נא תהי כמת, that מרים הנביאה should not be like a מת, אשר- the גמרא tells us that there are four people: a blind person, a poor person, a מצורע, and somebody doesn't have children, that all are in certain ways like a מת.

The רב חיים קרמר'ס note explains in the context of our lesson, a blind person is somebody who's not able to reveal the אור הפנים, the שכל קדום. The poor person is somebody who's lacking knowledge, we said somebody who's able to bring מקיפין into the world. A מצורע, somebody for whom we just said that the אור הפנים is hidden. And somebody doesn't have children, like we said before, is somebody bringing children into the world represents המשכה of the אור פנים. So אהרן הכהן דאווענס that מרים should not be like somebody who's dead, אשר בצאתו מרחם אמו, who comes from the womb of his mother, ויאכל חצי בשרו, with half of his flesh eaten away.

We're going to explain, again, this is hard to understand exactly, a man and his wife represent the שלמות. Over here, the person's wife, who's his widow, if there's a יבום situation, so his widow, who's really his wife, marries his brother, marries the deceased's brother, now when the deceased marries his brother's widow, and they're able to have a child, so the המשכה of the deceased comes as their child. So now, who's the mother of that child? The person that used to be his wife! So now, this person's not going to have a- where's his wife going to come from?

His wife now is the soul of his wife, as it were, is his mother. Again, very hard, we don't understand, let's read the words and we'll see what we can make of it as we continue on. But it says over here, sorry, lost the place, כי על ידי סגירו דנהורא עילאה, from the fact that there was a closing off of this light, היא בחינת מת. That's why מצורע is a בחינה of a מת, of somebody who's dead, כי מצורע חשוב כמת, the גמרא in נדרים we just quoted. אשר בצאתו מרחם אמו, that he comes out of the womb of his mother, זה בחינת יבום, שעל ידי היבום יצא אמו, because through this יבום process it's as if his wife becomes his mother, again, read the words, שאשתו נעשית לו אם, because the נשמה of the מת is now coming out through the son of the one who's born to the original deceased's brother and his

widow. ויאכל חצי בשרו, half of his flesh is eaten away, היינו שאין לו בת זוג. Why? כי הבעל ואשתו הם תרי פלגי גופא, a man and his wife are a שלמות, and now he doesn't have a wife, the one who was previously his wife is now his mother, can't marry her obviously, ועכשיו שאשתו היא אמו, נמצא שנאכל חצי בשרו ואין לו בת זוג, in order for him to get married. Let's let רבי נתן explain this to us in a little bit greater detail. פירוש, כי מי שמת בלא בנים, a person that dies without children, רחמנא ליצלן, אז אשתו צריכה להתייבם, his wife now needs to do יבום, or we saw if the brother doesn't want to do יבום, then she could do חליצה.

But there's a יבום process where she's going to marry the deceased's brother. ועל ידי היבום נתגלגל המת בהבן הנולד מאשתו שנתיבמה לאחיו, and through this יבום there's going to be as if reincarnated, however you want to explain it exactly, but there's being נתגלגל, the מת is going to come out through the son of the widow and the deceased brother, כמבואר בסבא, like it says in the זוהר, איתתיה אימיה. What does it mean that his wife is now his mother? היינו שהוא צער ועונש גדול להמת, שאישתו נעשית לו אם, that his wife is now his mother.

There is a זוהר over here that I can't claim to understand. בקדמיתא הוי מעלמא דדכורא, originally he was coming from a place of being a זכר, ואתעקר מתמן, he was uprooted from there, והשתא איהו מעלמא דנוקבא, and now he's placed in the in the universe of a נקבה. מדאיהו שליט עליה, originally he was her husband, שליט עליה, so beforehand he had a certain שליטה over his wife, and now it's his mother, so she has a שליטה over him, ואשתדל מדאיהו בעלמא דנוקבא, so now that he's on the receiving end, I think this is what it's referring to, now that she has a שליטה on him, he's now in the עולם of the נוקבא.

Okay, and it goes on. But there's a certain צער that's associated with this process, כי עכשיו מוכרח להיות נולד מאשתו, now this whole dynamic is off. He is now going to be born from this נשמה, this woman that was previously his wife, ואשתו נעשית לו אם. And the wife becomes his mother. ומחמת זה, בן היבמה הזה שנולד מהיבום, so it comes out that this son who's now born from the the previous husband is now born from the יבום process, אי אפשר לו למצוא זיווגו כי אם ברחמים גדולים. כמבואר, the זוהר explains, well, you know, if if there's always a בת קול that a person who his wife is going to be or שידוך is going to be, so how does רחמים, how does תפילה help?

Where is the שידוך going to come from? Okay, again, this is try to stay in our lane as much as we can, but in any event, this puts this puts this person in a tremendously challenging position over here. He started off having שליטה over his wife in the position of being the זכר over here. Now he's in the position of the subordinate position. His wife, who he previously had שליטה over beforehand, now has a certain שליטה over him, and in terms of whatever spiritual realm, it's going to be very challenging for him to get married.

שעל זה נאמר, פן יקדמנו אחר ברחמים. It says that it's a גמרא in מועד קטן that there are times, the גמרא is talking about whatever context, that there are times that sometimes a person who דאוונס can be able to get a שידוך that he would not otherwise have gotten. Again, totally different סוגיא, but as it relates to us, let's stay over here. כי זה בן היבמה, this son of the יבמה, of this widow, שבאמת הוא בעלה של היבמה, really started off being her husband, ואשתו נעשית לו אם, and again, the woman who was previously his wife now is in the position of being his mother, אין לו בת זוג.

There's nobody who is is available for him to be a wife potentially, because the one who otherwise would have been his exact match, he can't marry because now it's his mother, מאחר שבת זוגו נעשית לו אם. וזהו פירש רבנו ז״ל שביקש אהרן על מרים. This is what אהרן is דאוונינג for מרים, go plugging it back into the discussion, שפגמה בשכל הפנים, that מרים made a פגם in שכל הפנים. She said לשון הרע in משה רבנו, who represented the אור הפנים, who was מתקן the שבעה נרות, שזהו הפגם של המת בלא בנים, כנ״ל. This is similar to the פגם of a person who dies without children.

The same way that we said one who dies without children is without the opportunity to bring a המשכה of the שכל הפנים of the מקיפין into the world, and that's why there has to be a תיקון of יבום, and if there's not that, then there'll be חליצה and the embarrassment and so forth, so מרים also, by way of parallel, was also a making a פגם in the אור הפנים, and therefore, we said what would be the תיקון for that? יבום. But אהרן הכהן was דאוונינג that מרים should not should not, חס ושלום, die without children and be subject to this type of a תיקון, שלא תהא נענשת, חס ושלום, בעונש היבום, that she shouldn't fall into a יבום situation.

וזהו, and this that אהרן said, אל נא תהי כמת אשר בצאתו מרחם אמו, that she shouldn't be like one who dies, who comes from the womb of his mother, meaning the person that had that that was נפטר that ended up being the child of this יבום process, שלא תהיה כמת. So מרים had צרעת. צרעת is similar to a מת, but at least by a מת who does have children, so then there can still be a המשכה of the מקיפין, of the שכל הפנים, of what the the שפע אלוקי, the רוח הקודש that they brought into the world.

We associate מצורע with something very harsh, somebody where we quoted from the זוהר that it's סגירו, that there that that it's closed up the אור עליון. So אהרן הכהן was דאוונינג on מרים's behalf that she shouldn't be in this position of closing off the אור עליון similar to somebody who's נפטר בלא בנים, somebody where there's no היכי תמצי, that there's no wherewithal to be able to bring to to bring a המשכה of the שפע אלוקי, the רוח הקודש into the world, אשר מוכרח לצאת שנית בגלגול מרחם אמו. The hard the person that does that that is נפטר without children, so this person ends up in a very difficult position.

We said that there's a lot of צער that they actually end up coming from the womb of their mother, היינו שאישתו נעשית לו אם, אשר מחמת זה, ויאכל חצי בשרו, it's as if they're only half a person. Now that It's going to be so much harder for them to find a wife. היינו חצי גופו נאכל, it's as if half of their half of their body is consumed, היינו שאין לו בת זוג כנ״ל שהיא חצי בשרו, פלג גופו כנ״ל. Summing up, therefore, we have now tied in the story of מרים saying לשון הרע משה and אהרן's תפילה to משה that מרים should be healed from צרעת, explaining this process that we really started off with, understanding that our job is to bring שכל קדם or פנים, שפע אלקי, רוח הקודש into the world, and that when one prevents or stops this process, so there's a תיקון that needs to take place, and we explained this now

in the context of מרים. Paragraph ז, we're going to go a level deeper. So now that we've explained that a person who is מקדש the seven entry points, orifices, interfaces of a person's head, the head being the בחינת מנורה and the seven נקבי הראש, the seven holes of the ראש, are the the two eyes, the two nostrils, the two ears, and the mouth, this person can be זוכה to שפע אלקי, this שכל that we termed בחינת קדם, that a person will be able to be זוכה to the סודות התורה, things that he would not otherwise have a relationship with, but he can make himself into a כלי to have this שכל almost, as it were, רוח הקודש directly from הקדוש ברוך הוא, and this friction, this motion, this quickness, swiftness, will be מחמם his לב until there can be a שלהבת הלב that's עולה מאיליה.

There can be a flame that now is able to generate and gain its own momentum. However, in our system that we've been discussing, this is only where there is, if you think about concentric circles, this is where the person is, let's say, in the middle and then there's a מקיף that's directly the circle right beyond him, and the person makes himself into a כלי where he's able to now bring the circle right outside of him and integrate that. But if the שכל that we're talking about is not a מקיף, but it's מקיף דמקיף and it's something where there's even yet a gap that needs to be bridged, and we're going to talk about this, introduce concepts called עיבור, pregnancy, יניקה, nourishing, גדלות, bringing it up, then there's going to be an extra, an extra step that's going to be necessary.

So let's see ז, and we're going to do our best to introduce certain concepts that are our, maybe our מקיף, or our מקיף דמקיף, right? Concepts that are kabbalistic, and try to bring them to earth in a way of עבודה that we can relate to them and ultimately grow from. ולפעמים, there are times, יש שהמוחין והשפע אלקי הוא בהעלם. There's times when these this מוחין, this שפע אלקי is not even at the stage of being right beyond a person so so one has to just make himself into a כלי to now take it one step inward, but rather it's בחינת עיבור, a בחינה of pregnancy, which means that things are still בהעלם, it's hidden, we're not even ready for the childbirth, we're not ready to just make ourselves into a כלי and have this שכל.

ואז יקשה שכל האדם, הן בתפילה, הן בתורה, כשנתעלם המוחין, כי העלם היינו עיבור, וזה בחינת צור ילדך תשי. So let's let's take a step back and unpack this, and then we'll see it back inside. I'm going to use the the English note from Reb Chaim Kramer. He's coming off of פרפראות לחכמה, and I'm going to read a little bit through the note just to help introduce these ideas, which I think layer very nicely over some of the introductions that we've given until now. There there there are concepts in קבלה called עיבור, pregnancy, יניקה, nurturing, and גדלות, maturity.

So if we think about the process of pregnancy and childbirth in our world, the the there's a conception, the embryo begins a period of gestation that's within the womb, there's obviously no access, at that point it's completely hidden, and after months of pregnancy where the fetus develops and it ultimately becomes ready to be born, even after birth, however, it's still not capable of caring for itself, it needs to be nursed and nurtured, and as the child grows and develops cognitive abilities, it attains a more mature intellect. Now, I've mentioned this before, I'm going to mention it again, this parallels a kabbalistic process where we talk about certain פרצופים, we're not going to give a whole introduction now to idea of פרצופים, but where ז״א, or זעיר אנפין, and מלכות receive a new מוחין, the מוחין are coming after a conception, as it were, created as a זיווג between the פרצופים of אבא and אימא.

In our terms, this is parents, this is father and mother, but there's חכמה and בינה, there's going to be it's going to generate a new מוחין that are going to come down into the lower the lower levels, the lower altitudes of ז״א and נוקבא. Now, one one thing that I will point out is we have to be very careful and understand the when we talk about the משל and נמשל, it's not that the reality of a system of conception childbirth, etc., is in this world. The anthropomorphisms that we talk about, really there's an עין, there's a יד, there's childbirth, is there's זיווגים in this world, and then everything upstairs is a משל.

No, it's actually the opposite. I think we quoted earlier in one of the תורות from the של״ה הקדוש, there are certain relationships and dynamics in terms of הקדוש ברוך הוא's התחברות of the world, which is the true אבא, אמא, זיווגים, nurturing, לידה, עיבור, all these ideas. The way that those present themselves within our world are going to be in the physical ways that we understand these relationships. The relationship is intact, and it's just the presentation. Our world is really the משל for the true נמשל, not the other way around. So, it's not we're not we're not saying that these concepts in תורה are just a נמשל.

The relationships are abstract, and the way that we understand them is in the context of how they present themselves over here. So, going back into the note, he says the concept of pregnancy, of עיבור for example, is extended to refer to anything small that gets developed to a greater degree. This applies particularly to intellectual matters, which start off as nothing but a spark, need to be enlarged on, right? We talk about חכמה, there's a spark of an idea, there's all of a sudden a flash, it's not based on something that came beforehand, then there's בינה, מבין דבר מתוך דבר.

It starts to become developed. As the idea develops, it becomes nurtured into a complete structure, but even though it seems complete, it ultimately has to be nurtured to maturity. However, there might be plans and ideas that miscarry. There seems to be the structure of an idea, it fails to materialize. Sometimes it's carried through to childbirth, but it flounders afterwards, and others are nurtured through until maturity when they become realized. רבי נחמן over here is introducing the concepts of birth, nurturing, maturity. We have the עיבור, the לידה, the יניקה, the גדלות. And really, this is this is a dynamic that every single person has to strive for.

Every person has to move towards trying to incorporate the, he says, the transcendent intellect, right? But the מקיפין, the שפע אלקי, the רוח הקודש, it's going to be it's going to be available there until a person makes himself into a כלי in order that he can receive. Now, it's interesting because, I guess this is just me talking, we can think about things as being objectively objectively inaccessible, but there's also a certain subjectivity, you know, perhaps we can say. In other words, let's say we think about something that has zero rational explanation. If you were going to talk to, for instance, a five-year-old and you were going to try and explain a certain process, biological process, scientific process, an X-ray machine sees through bones.

If you wanted to explain in scientific terms the science, physics, chemistry, whatever it is behind certain processes, it's essentially the same thing as writing down a magical formula. The reality is is that there's no bridge between where a immature mind or just based on intellectual abilities or based on maturity and experience, you went into the Amazon and you found a person that just had no basis of understanding any of the sophistication of somebody who had an education, and you showed them, I don't know, a ballpoint pen, an airplane flying through the air, that would be something that's totally inaccessible.

It's something that's in the world of let's say מקיפין of חוק versus משפט, it's something that that has no logical basis. On the other hand, if you take somebody who understands the principles of physics, he went to certain science courses and you explain to him how a glider works, how an airplane works, and certain other things, it's not בגדר magic. It's certain things that he might understand or he might not understand yet, but he understands that he's on a progression to understand them. So, it's interesting to think about how certain things might be שפע אלקי, רוח הקודש to one person, but on the other hand, really they're also representing themselves as stages of עבודה as a person moves through this continuum.

So, what to one person might be רוח הקודש, only accessible through רוח הקודש, to another person, it might be something that is accessible through בינה. And this is it's just interesting to think about when we say that somebody has רוח הקודש, and sometime it can mean different things, I guess. But one of the things that we spoke about in one of the earlier תורות is that the the world, like we said, is built on a certain structure. Let's say somebody sees something in current events. Something happens that seems not to make sense. A person who understands the structure of the world, that there's רמ״ח אברים and שס״ה גידים, and there's a certain שיעור קומה, and things parallel different מצות and parts of the body, and that person is able to understand there was a certain equilibrium in the world.

That equilibrium, we might have discussed this in תורה ה׳, but others also, I think, that equilibrium was now disturbed in a way that doesn't seem seem to make sense, and therefore they link it to a disturbance that relates to a particular מצוה, whether at a כלליות level, whether at a פרטיות level, and there's a million reasons why things happen. So to that person, is that רוח הקודש, or is that understanding a spiritual science? Well, to me watching that person, I'd say that that's just totally רוח הקודש, it borders on נבואה. To that person, maybe it's not נבואה, maybe it's רוח הקודש, to the extent that we could discuss the differences, or it might be literally just having a clarity, an objectivity, a תורה mind, דעת תורה, where this person has such a godly mind that they can literally, they can literally see it.

So what does this mean to us? Why am I even mentioning it? For our purposes, on one hand, we could say, listen, this seems so abstract, רוח הקודש, שפע אלקי, I'm going to make myself ready, how am I going to draw that bridge? On the other hand, when we talk about readying ourself as a כלי, which we're going to see now that what we can do is it's the כח of צעקה in in עבודה and תפלה, and also in לימוד התורה, what we're really doing is developing ourself in order to bridge these gaps, in order to make us receptive, because we're not talking about something that's להבדיל אלף הבדלות that's magic, we're talking about a spiritual system, and readying ourselves where we can bring ourselves to be receptive to things where where we might not have just had the the the step-by-step process on our own terms, but we prepare ourself into a כלי that

can be receptive to to שפע אלקי and רוח הקודש, and this part actually is within our control. For instance, ספרים talk about, you know, when a person does עבודה, a person a person davens תפלה, do we look at it that הקדוש ברוך הוא is benefiting from our תפלה? The answer is, no, הקדוש ברוך הוא wants to give. This is super בקיצור נמרץ, הקדוש ברוך הוא wants to give. The problem is, so to speak, for there to be a for a for one who is in a position of being a נותן to give, there has to be a מקבל.

When we daven, and it's a whole topic in and of itself, we are essentially aligning the pipes and making ourselves into a כלי so that we can affect certain things within the בריאה, and affect ourselves to make ourselves into a into an appropriate מקבל so that הקדוש ברוך הוא can give us. So yes, this facilitates that there's going to be an expression of מלכות in the world, that there's going to be a השראת השכינה, but we're changing, we're not changing חס ושלום or having any impact on the אין סוף. What we are doing is lining up the pipes, making ourselves into a כלי, making ourselves into a מקבל that's going to be ראוי, that עבודה is within our realm.

And therefore, Rav Chaim Kramer explains, the main theme of the section that רבינו is explaining how the צעקה, the צעקה in terms of תפלה, that's עבודה, the צעקה in terms of תורה, how this crying out to הקדוש ברוך הוא is going to bring the מקיף דמקיף, the the realm that we don't have a relationship with yet, into the stage of a מקיף. At that point, a person is going to become aware of the מוחין, have this relationship, and be able to make him receptive so that now that there can be a לידה. Now the fact that he was מטהר ומקדש שבעה קני המנורה, he can bring that from the stage of the מקיף into himself as a כלי, and this is going to be בחינת, like we said, שכל קדם, which is going to bring a חמימות הלב.

So now, back in the text, we said, ואז יפה צעקה לאדם, between, בין בתפלה, בין בתורה, כשנתעלמין המוחין, Rav Chaim Kramer brings out that there's going to be that תפלה and תורה are going to have their own structure of מוחין that sustain them, a certain wisdom and intellect necessary for serving הקדוש ברוך הוא, and when it comes to תורה, it's going to be in the realm of חידושי תורה. But צעקה, crying out, which we're going to explore even more, is going to be beneficial in either context in order to bring these מוחין out from העלם, out from the עיבור, out from being hidden, and bring it into the realm of a לידה so that it can become accessible.

כי העלם היינו עיבור, the idea of being hidden is a בחינה of still being pregnant, זה בחינת צור ילדך תשי. There's a פסוק, literally it is צור ילדך תשי, the Mighty One who bore you, you exhausted. Now the לשון in the פסוק, צור ילדך תשי, the one who gave birth to you was teshi, I'm going to leave teshi for a second not translated, ותשכח קל מחוללך. רש״י says, תשי means תשכח, which the way that Rav Chaim Kramer explains, this would line up with the conclusion of the פסוק, and you forgot the Almighty who delivered you.

Thus, the entire פסוק alludes to forgetting or not being aware of the existence of מוחין. I will also bring that Rabbi עטיה in his note mentions another דרשה from חז״ל: כשבא להיטיב לכם אתם מכעיסין לפניו, הקדוש ברוך הוא wanted to give, and we were מכעיסין לפניו, we were not ready to to receive. We made it that הקדוש ברוך הוא was not going to be כביכול in a position to give, ומתישים כוחו מלהיטיב לכם. Since הקדוש ברוך הוא gives us the ability to open or close to close the faucet on the pipes, depending on how ראוי we make ourselves to receive, it's as if, כביכול, we weaken השם, we close the flow of ברכה coming to the world.

ברכה, there's different ways discussions on the word what ברכה means: ברכה, בריכה is a spring. ברך is also a knee. When we bend, we're מכניע ourselves to הקדוש ברוך הוא, we can open up that בריכה, we open up the spring, we allow that הקדוש ברוך הוא הקדוש ברוך הוא gives. ברכה is also ריבוי. When we make ourselves not to מקבל, so it's as if we weaken the flow, are we weakening הקדוש ברוך הוא, from our perspective that means that we're closing off the source, but that's עבודה, that's up to us. So תשי can mean to be weaker, לשון of תשישות, of of of loosening, it's also a לשון over here of תשי רש״י says ותשכח, so it lines up in our תורה.

We will now translate according to רבי עטיה. There's just so much depth over here. He says צור is שכינה, ילדך is לידה, and תשי is going to be like as if there was no strength, there was no כח, it was weak. כמו וכח אין ללידה. Meaning that there's a woman who is ready to give birth, and yet it's as if she doesn't have the כח to bring the the עיבור or the מוחין as it were from the stage of העלם out into the stage of לידה. This פסוק of כח אין ללידה is actually coming off of a מעשה that happened with חזקיהו המלך, that סנחריב who was the king of Assyria sent רבשקה to the to the siege by ירושלים, and רבשקה was saying terrible things, he was מחרף ומגדף, and it this was told to חזקיהו.

חזקיהו המלך sent sent men to ישעיהו הנביא to דאווען, and he said this idea, he said this פסוק: כה אמר חזקיהו יום צרה ותוכחה ונאצה היום הזה כי באו בנים עד משבר וכח אין ללידה. As as if there's there's no strength. כמו אשה שתש כחה מלילד, like a woman who is ready would be ready to give birth and she simply doesn't have the strength. What רבינו is going to explain, the שכינה is this aspect we we've said before that the שכינה is like the stage of מלכות when we talk about it in the context of פרצופין: חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות.

מלכות is the level of שכינה, לית לה מגרמה כלום. What the שכינה is, is the everything that came before it, it's now the ultimate כלי and it brings it brings the מלכות into the world, it's able to The שכינה is the אור of הקדוש ברוך הוא that שוכן in this world. So if the שכינה is not able to be מוליד, it's as if all of the pieces are in place, but they're still within the realm of pregnancy and they can't be manifest. I know there's a lot going on, so we're going to sum up hopefully after we just finish this paragraph, but I I do want to read a small piece from ליקוטי הלכות: כל ההולדה ההולדות כולם הם בחינת הולדת המוחין.

The whole idea of child- of childbirth is paralleling the idea of הולדת המוחין, of bringing מוחין into the world. כי רק בשביל זה ברא השם יתברך את העולם. This is why the world was created. Before there was any creation of the world, so then there was it there wasn't a גילוי as it were, but there was כולו אין סוף. The it says בשביל זה ברא השם יתברך את העולם ובשביל זה הוא יתברך מקיים את העולם, הכל בשביל שיתגלה המוח והדעת. The whole point is that there should be a גילוי of דעת into the world, שידעו הכל כי השם הוא האלקים, which means that there's also going to be הסתר, there's going to be a whole process, and the whole point is to bring about a גילוי, כי כולם בחכמה עשית, it's a פסוק, like the זוהר says שכל הבריאה בגין דישתמודעון ליה, the whole בריאה so we should come to know הקדוש ברוך הוא.

ועל כן ההולדות שבעולם מדר לדר שזהו קיום העולם הכל רק בשביל זה. This process that we're talking about, we are bringing about the entire purpose for that הקדוש ברוך הוא created and sustains the world. ועל כן בכל הולדה שבעולם נמשך ונתגלה איזה דעת כפי ההולדה. So when we talk about this process: marriage, קידושין, childbirth, what we're actually talking about is a system that is bringing about and paralleling the entire idea of bringing דעת, מוחין into the world. And he goes on, he says, even בהולדת הבהמות, the entire world is for אדם who's a בעל דעה and a בעל בחירה.

We refer to the begin- beginning of תורה י״ז, where we talked about התפשטות. So the entire process, whether or not it's more to the surface, it's more clear how or less clear how, all of this is paralleling this bringing a מוחין and a גילוי of הקדוש ברוך הוא into the world. That process happens at the level of שכינה, and where this can't this manifestation is held back, right, we need to make ourselves into a כלי, into a מקבל, to be able to do that, it's as if the שכינה, it's as if the comparison that we're saying, it's an אשה שתשש כחה מלילד, it's as if she can't give birth.

What's the תיקון? ובשעה שהיא כורעת לילד רמה שבעה קלין, this is the זוהר talks about this by an אילה, a hind, I think people translated it, that when when this אילה, I think maybe a deer, that whenever when it becomes pregnant, it's as if its womb closes up, and הקדוש ברוך הוא prepares, there's a ספר called חשבון הנפש, I think Feldheim prints it, I'm pretty sure he brings this over there as well, הקדוש ברוך הוא prepares a נחש that bites this אילה in in a particular place over there, and that ends up weak'ning up, it opens up the womb so that this so that this אילה will be able to give birth.

The זוהר says, I'm going to read from the Hebrew translation: בשעה שמתעברת נסתמת, she becomes pregnant and it closes up, כיוון שמגיע זמן הלידה, בוכה, this אילה cries out, ומרימה קולות, she lifts her קול, קול אחר קול עד שבעים קולות, כחשבון תיבות שבמזמור יענך ה' ביום צרה, מזמור קאפיטל כ' in תהילים, 70 words, and paralleling this, there's 70 קולות that the אילה cries out, and this ends up loosening up the רחם, so it's able to bring from the stage of עיבור, of pregnancy, and it's able to be מוליד, she שירה של המעוברת הזאת, and הקדוש ברוך הוא hears these cries, כמנין תיבות שבמזמור יענך ואז מולדת.

ושבעה קלין, where do we see this idea of שבעה קלין? הם בחינת שבעה קולות שאמר דוד על המים, because we're going to see that מים is a reference to העלמת המוחין, and תהילים כ״ט says קול ה' על המים, קול ה' בכח, קול ה' בהדר, it says קול seven times, and therefore, and since it goes up through the שבע, כל אחד כלול מעשר, there's seven ספירות of חסד, גבורה, תפארת, נצח, הוד, יסוד, ומלכות, this cry rises up from מלכות, it rises up, so to speak, going up until it reaches חסד and בינה, which we said are really אבא ואמא, goes up to that level where it can inspire the the the מוחין to come forth.

Now, interestingly, it says in ליקוטי הלכות, I mean it's just mind-blowing when you put it all together, says if where do the מוחין come from? It says that ליקוטי הלכות: במים הוא תעלומות המוחין, the מוחין are hidden in מים, כי משם מוציאין המוחין על ידי צעקה, that's where the קול ה' על המים, the מוחין are going to come out through crying, through the שבעה קולות that דוד said על המים, it says ומלאה הארץ דעה כמים, okay, so it makes a reference over there. But listen to this: the מצרים, מיצר ים by the way, מצרים closes up, מיצר ים, רצו מהפך הפך להעלים המוחין על ידי השלכת הבנים אל המים.

So if this whole process is paralleling זיווג and childbirth, what did they do? They wanted to take the children and throw them into the water, שימותו חס ושלום, ויתעלמו המוחין חס ושלום. So again, we see everything, everything connects. Until the end of this קאפיטל which starts קול ה' על המים, it says כולו אומר כבוד, because כבוד as we saw earlier already is a בחינה of חכמה, and therefore, the cries go up all the way from the העלמה, from where things are hidden in the מים, until it reaches the חכמה, and we're able to be מוליד the מוחין into the world.

Okay, so I actually wanted to get to paragraph ח', but I'm not going to. I'm actually just going to save so that we'll have a way to summarize it at the beginning of the next שיעור, but just to understand where we're holding, again, we see a certain process, a certain relationship, a certain structure that הקדוש ברוך הוא put into the world. This structure includes a process whereby literally the purpose of the world, we should be able to do עבודה to bring ourself as a מקבל and create a היכי תמצי, create a wherewithal that there should be a pouring of שפע אלוקי and רוח הקודש into us.

This, for our point, was going to bring a שלהבת, an emotional, a heat where there's going to be a fire that can stand on its own. But this process about bringing מוחין into the world and bring about a גילוי, so it's an iterative process, it goes on and on, there's concentric circles, we stand, let's say, in the middle, and then there's the מקיפין around us, and the מקיפין דמקיפין, which on one hand you can look at it as being out, right when you think about pregnancy, you think being from within, either way, the point is that it's hidden, it's not even at the level where we are we we see it and just want to create that bridge, but it's not even at that level of מקיפין.

How do we bring things that are previously hidden to a state where they're going to be מקיפין? That happens through צעקה, that happens through screaming out to הקדוש ברוך הוא, that happens through prayer. Once we're able to bring things from a state of עיבור into a state of מקיפין, so then we're able to draw that bridge, even though it's a it's a circle outside of us, by being מקדש the שבעה כני המנורה, that's how we can make ourself receptive that will bring the מקיפין into us, creating that that חמימות הלב. The other type of שכל is is things that we said are just מבין דבר מתוך דבר, those are things where we're able to take different pieces of information and and just work with them, things we already have, those are just things that we know that are already within us.

That's not that's שכל אחר, which we started the תורה with, that's not what we're referring to over here. We're bringing the process of גילוי, of taking things that we have no שייכות to, and and consistently building ourself into a כלי so that we can bring a גילוי of הקדוש ברוך הוא into the world. And we just actually paralleled מצרים, we saw these allusions, these references to the water, to ים, to יענך ה' ביום צרה, to the the זוהר about the איילה, to מצרים, just a a whole trip through various areas of קאפיטלעך תהילים and מאמרי חז״ל, where we see that this process represents itself in all areas.

Okay, next time we will continue.