LM 29.2 — Hai Gavra, Part 2 of 4 · תורה כ״ט

Be'ezrat Hashem, we are beginning the second shiur in Torah כ״ט with paragraph ד', the words ולתקן כל העברות בפרטיות. To remind ourselves, to sum up some of the ideas that we talked about in the last shiur and to bring us to this point, we had started paragraph א', כי לא כל דיבור נקרא דיבור. Not all dibbur, which we're going to translate for now as speech, is called dibbur. A person might articulate words, that could be an אמירה. There's a lot of reasons why a person might say something and put it into words. But the idea of speech is a communication, which means that it builds a bridge between the speaker and the recipient, which means that it's part of a system.

From the point of view of the speaker, the the speech is not going to be any better than as it's aligned with his machshavah, which with his ratzon, so that it is accurate. And it also has to be said in such a way that it's designed for the recipient. Switching to from the point of view of the מקבל, there's a lot of reasons why a person might not be able to receive the speech. It could be a language barrier, it could be a different modes of expression, and it could be that the person is not listening, they don't desire to hear those words, whether it's because they have a negiah or for whatever the reason.

And therefore we said that the עיקר מה שנתקבל הדיבור, the main reason what goes to the heart of why a dibbur would be received, הוא מחמת הטוב שיש בו. It's the quality of tov that is within the דיבור, כי טוב הכל חפצים. Everybody wants tov, and if we desire good, we have a like we touched upon a moment ago, everybody is going to be looking through the lens of their negiah. If a person has a truth bias, then they will have a bias towards trying to get to objectivity. If a person has a tov bias, they want to receive tov, they want to attach themselves to tov, or perhaps we can say even deeper that Hakadosh Baruch Hu is tov, and therefore since we all have our חלק אלוקי ממעל, we have a neshamah, we want to attach ourselves, to be משלים ourselves, to attach ourselves to Hakadosh Baruch Hu, therefore we're thirsty for we're going to be seeking the tov in any sort of a communication and attachment.

And therefore, for dibbur to be received, the dibbur needs to have this quality of tov. ואיך עושין הטוב בהדיבור? Still this was in paragraph א'. How does how do we put in עושין? How do we make, rectify that there should be tov in the dibbur? על ידי שמוליכין הדיבור מהדעת, אזי יש בו טוב, that the dibbur is connected up through da'at. Now, I'm going to mention an idea that we've discussed before without really giving it any sort of a full treatment and try to limit it to what we need over here. The system through which, the interface through which we relate to Hakadosh Baruch Hu, to the world, the building blocks of the world, and the other side of that coin is the system that Hakadosh Baruch Hu designed in order to create and to relate to the world, is the system of the ספירות.

So, by way of analogy, if white light would be too much for anybody to relate to directly, it would be blinding. The white light would get gone through a prism, which would divide into seven colors, each of which has its own particular spectrum, and all of those taken together, nothing is missing from the original white light, and yet it's in a form that we can relate to it. So if that analogy is helpful, we will think about the system as upside down triangles because there will be a hierarchy and there's also going to be a relationship between right and left.

Not important for right this second to explore all of those, so there would be חכמה on the right, which would be the נותן, בינה on the left, which would be the מקבל. So חכמה, let's say an idea, the בינה would take that idea, receive it and flesh it out, and through דעת, which would be the point, the upside down point of the triangle, דעת would then convey it to the next to the next six. The next six would be the the מדות, the emotional. After the intellect, let's say those would be the emotional ספירות, and those would be חסד, גבורה, תפארת, נצח, הוד, and יסוד, with יסוד being the bottom of the funnel going into מלכות.

So what this means is that the two connections in this model that we said, is as we connect upwards, or the משפיע is giving over downwards, the דעת is connecting one system of ספירות at the level of the מוחין, at the level of the שכל, so to speak, to the מדות, to we'll call them the emotional ones, דעת, and then we'll get to יסוד in a minute, which means that if we are relating to speech, the extent to which we said that communication has integrity is going to be preserving it at that point of דעת.

And therefore in our language, we would say that if a person wants their דיבור to have this quality, the דעת has to be fully aligned with what comes with what comes so to speak above it, which is going to go to It relates to the מוחין, and it relates to the רצון, it relates to the משפיע, to Hakadosh Baruch Hu. So how does a person elevate their דעת in order that this quality will be able to come into their in into their דיבור? Paragraph ב׳ said, ולהקים ולרומם את הדעת, to elevate the דעת and to make it that there should be קיום, הוא על ידי שבח צדיקים, through the praise of צדיקים.

Now the idea of our independent relationship with Hakadosh Baruch Hu, with ourself, with עבודה, and our attachment to the צדיק is a very broad topic that we've discussed many times before, and maybe we'll come back to it. But I don't want to go down a rabbit hole now. Suffice it to say that a צדיק is essentially the human embodiment of רצון השם in this world, a person who has totally been מבטל themself. They are a walking, talking, breathing, living ספר תורה, and our attachment to the צדיק will elevate ourself. Even in simple terms, איש כפי מהללו, those people that I look up to, that I attach myself to, that I am in service of, those will come to define my רצונות, my personality.

Those speak to my my consciousness and ambitions and goals and so on. And therefore, to the extent that I use my words, what I praise is going to have a direct attachment in in in who I am trying to be, and flowing through to what I am in service of, wherever I am holding. And therefore, the if I use my words in praise of the צדיקים, so besides for the fact that I learn Torah and besides for the fact that I also praise to the extent that I'm even able to Hakadosh Baruch Hu directly, but the צדיק is the human being in the world that I can recognize this is what a human being can be.

This is in the realm of what I can either achieve myself or attach myself to, and this will actually elevate myself. Parenthetically, I think I mentioned I heard one of the hespedim about Rav Chaim Kanievsky זכר צדיק וקדוש לברכה, and the מספיד said that Rav Chaim Kanievsky was just head and shoulders above anyone in the generation. And he said, you know, everyone is coming together, the whole world is coming together to be מספיד רב חיים, why does this seem to be so much different than so many of the other הספדים of the גדולים? And he had suggested something I think is resonates with me in the context of of this piece in Likutey Moharan that we are learning.

He said, and I am not able to give it any any manner of justice, but just hopefully I can say over the point. He said, Rav Chaim was not like anybody else in this generation. There was a gap, he was head and shoulders above. Everyone speaks about the כל התורה כולה, שר התורה, about the that he had universal appeal across all segments of Judaism and on and on. There were many גדולים that we praise and we have biographies, we have storybooks. And similar almost to talking about an angel, it's very difficult for that to give many people hisorerut.

But for the people who were alive when we saw a גדול of this caliber, we related that a human being, a person in the world can achieve that. The more that we build a connection with a tzadik, the more that that makes it real for us. It draws a connection between us, between humanity, between the community to הקדוש ברוך הוא via the the כלי, via the ability the the התבטלות that human beings in general, and this human being in particular that we are now giving praise to and saying, even if we are not holding there, that this is what we praise, this is what we look up to, and it's not in a storybook.

So now that we're speaking about the system in general, about דיבור, the speech, the communication, building that bridge, and talking about the the the attachment of speech up through דעת to what comes before it, as we go through, we said that the next connection is going to be יסוד, that is the bottom of the funnel. יסוד gathers together everything that comes before it and delivers it to מלכות, which is the the universal כלי. מלכות we say is לית לה מגרמה כלום. מלכות reflects everything that comes before it, and this by the way is our avodah.

הקדוש ברוך הוא כביכול is משפיע, stands כביכול ready, willing, able to be משפיע as much as we can receive. And our avodah is to build our כלי, and to through our Torah and mitzvot achieve that connection between משפיע ומקבל, or facilitate that connection between משפיע ומקבל, which is called a zivug. In our world, we relate to this as a zivug between איש and אשה, which brings children into the world. When there is a system that is aligned, then that is how we again how we bring שפע, how we bring ברכה into the world. Now, in the words of our Torah, we had said that that מלכות is represented by white garments.

In הלכה, when there is בגדים לבנים, when the garments are white, then there then in an איש and an אשה, there is משפיע ומקבל, that system is able to be together. And when they are misaligned, that will be represented by דם נדה. by a pegam, by a stain in the garment, and that would be פירוד. During that time, halachically, איש and אשה can't get together, so that there cannot be an alignment and a zivug between משפיע and מקבל. And now we will go forward in our Torah saying that if this attachment is achieved through our תורה ומצות and the פירוד is caused by by our aveirot, by our sins, how are we able to achieve a tikun?

Now, just going forward into paragraph Dalet, we are going to discuss the idea of a Tikun Klali. Many of us are familiar with the Tikun Klali, which is the 10 kapitlech of Tehillim. We're going to discuss a different aspect of Tikun Klali, but just to understand the idea of what does it mean a general tikun. So, if we think about, let's say, a seed, you plant a seed, and then that will result in a tree, in leaves, flowers, a fruit, there can be an input, and then there can be the outputs that represent themselves in a lot of different aspects.

Let's say there's something wrong with the output. There's two there's two things that a person can do. Either they can go, so to speak, hand-to-hand combat and try to fix every little thing, right, if there's a computer program and then there's something messed up with with whatever the program generates, either you can go and try to fix it one thing at a time, or you can go one level up, one altitude up, and then try to fix it at the level of the input. So, in our system, we said that יסוד gathers together everything that comes before it, יסוד representing צדיק יסוד עולם, יסוד representing the ברית, and that is going to deliver to מלכות.

So, if there is a pegam, if there's something wrong in that connection, one issue one idea that a person could would be able to do is to try to fix every single aveirah, every single thing that's wrong in where he's holding. The other thing that a person would be able to do is go one altitude up, it's like the concept of leverage, and change something in the at the level of the input, at the level of the משפיע, or do something that can affect that change, and that will actually be a Tikun Klali. That will impact everything that comes after it.

Or, right, we could talk about this at the level of ideas also. Somebody reads something and they have a different idea, and then they apply a wrong idea to a million other things. The other thing that they could do is fix their axiom, fix the idea that they're building everything off of. So, I'm just going to read a short note over here. Avneiha says, כאן לא הזכיר, in the paragraph we're about to read, Rabbeinu doesn't say the סוד עשרה מזמורים שהתחיל לגלות שנה קודם לכן. He's not going to discuss the 10 מזמורים which he actually revealed a year before this Torah.

אולם, he says, בודאי שזהו עיקר התיקון, דרך התיקון היא, what is ultimately, when we take everything together, what is the tikun? שעושה תשובה כפשוטו, היינו, שמתחרט על מה שפגם בברית, a person has regret on whatever pegam they had in the ברית, which is aligned with יסוד, ומתוודה על זה, and they say וידוי, ומקבל על עצמו שלא לעשות כן בעתיד, וטובל במקוה, ואומר את עשרה המזמורים הידועים. So, we'll get to the תורות that also address the 10 מזמורים, but these are really two parts of the process. The Torah is on עני במקום אחד, עשיר במקום אחר, and he addresses these two things together, but at least the the understanding the idea of Tikun Klali, we'll have to understand how the 10 מזמורים are a part of this as well.

But what it is is it's affecting a tikun, it's affecting a realignment at a level above all of the individual aveirot. And therefore, we say in paragraph ד, לתקן כל העבירות בפרטיות, to go in every little detail of everything that that we did wrong, all of our עבירות, הם רבים מאד. First of all, it's a lot, וכבד על האדם, and it'll be extremely heavy. Even if it were possible, it would be extremely difficult, and a lot of it really, in in the way that we're understanding it now, would be a Band-Aid anyway. Also, ואי אפשר לתקן אותם כי יש דקדוקים ופרטים רבים בכל לאו ולאו.

First of all, it's a lot of things. It would be an incredible amount of effort, and it's not really going to be possible because the details are endless. בכן, and therefore, צריך לתקן כללות הגידים, therefore, a person needs If you want to achieve a full tikun, a person would need to be metaken the כללות הגידים, שהוא בבחינת ויגד לכם את בריתו. A person would need to fix the klal, which is what we described. If you're not going to be able to fix every little detail that went wrong, what you have to do is fix it at the level of the inputs.

A גיד can be two things. A גיד is a sinew. We described that as the system that conveys the blood, the dam, so we can achieve a tikun in the what what's causing, what's conveying the the pegam, the דם נדה. The לשון of ויגד, by the way, it brings over here a pasuk, I just want to read the the pasuk, give me half a second. דברים ד, יג says, ויגד לכם את בריתו אשר צוה אתכם לעשות עשרת הדברים. Over here, Moshe Rabbeinu is saying that Hakadosh Baruch Hu spoke to us from the fire and so on, and He told you of His bris.

But ויגד is to give over, again, the idea of conveying. A hagada, by the way, it's a לשון of actually drawing out. The Rashi, I think, brings it by the menora that they would stretch the stems of the menora, and they would it would become a system, they would draw it out. So ויגד is to tell over, to draw out. And also the bris, the מקום הברית, is also referred to as the גיד. So over here he says that if we want to effect a tikun, we have all these pegamim in our garments, there's all things these things wrong in our הנהגה, are we going to go one thing at a time and try to fix it?

Even if it were possible, it would be a tremendously heavy lift. And it's not really possible. It's like when something splatters, you're going to have, you know, little things in every crevice, it would be impossible to get it all. The way that we what we need to do if we want to achieve this tikun is going to be one level up. It's going to be at the level of yesod. It's going to be at the level of Tikun Klali. Now, by the way, the reason that he brings this pasuk over here by Moshe Rabbeinu, of ויגד לכם את בריתו, it attaches the idea of ויגד to to the idea of brit, which we could say is a relationship in general, but we relate to this through brit milah, through the brit by Avraham Avinu.

ואז על ידי תיקון הברית, through שמירת הברית, we do teshuvah on the פגם הברית, again at the level of yesod. This is תיקון כללי, שהוא כולל כל הגידין, נתתקן ממילא כל הלאוין שעבר. If we can fix at the level of יסוד, נמשך להן לבנונית, then we will pull in לבנונית. What is he referring to over there? I think we had said it at the end of last shiur, if the the that we related to the גידין, to the system, I think they're really sinews, but we're talking maybe in terms of capillaries, but of delivering the dam, that when there's a pegam, when there's דם נדה that presents itself, those actually come via this system of גידין.

Now there's two ways to try to fix something: either you can try to suppress it, or you can try to convert it. We say that Hakadosh Baruch Hu created the yetzer hara and Hashem created Torah tavlin. If a person has a taavah, one thing that they can do is try to suppress it, try to ignore it, which doesn't mean that it doesn't exist, it's not necessarily or it's necessarily not an expression of ein od milvado, it's just saying that we are stronger than it. The other thing that a person can do is develop a taste for using it for kedushah, and then all of the all of the rishut simply falls away.

Once a person understands how something is supposed to be used, this is the tachlit of why they're in the world, this is the tachlit of why we've been given a physical form and physical drives and so on, it's really to achieve kedushah. And once we plug into the tachlit in the correct way, so then all of the distractions will simply lose their appeal. Drawing in the לבנונית, it says דם נעכר and and it becomes חלב, that the the dam becomes whiteness, that achieves a true tikkun. ועל שם זה, and therefore through a tikkun habrit, we're able to turn it that the dam becomes white, נקרא כליות הגידין שהוא ברית הקודש, שדי.

Through there through this system, we end up relating to the גיד of tikkun habrit with the name Shaddai. Shaddai is one of the names of Hashem. He quotes over here a pasuk in the note: אני קל שדי פרה ורבה. And Rav Chaim Kramer brings in the note the only two times that this expression is used is when Hakadosh Baruch Hu is blessing Yaakov with children, and also by Avraham Avinu when Hashem says that Avraham will be the father of a host of nations, and also in connection ultimately with the brit. So the name Shaddai is associated with ברית קודש, על שם ששדי וירה כחץ לבנונית ותיקונים לכל פרט ופרט כפי צרכו.

Shaddai means to throw. So that the name Shaddai is associated with פרו ורבו, it's associated with brit, and ultimately with ברית קודש, and which has the quality of the way that the zera comes out. The Gemara says that it is like it's thrown, there's a certain pressure to it. But over here we're using this concept that it goes far it it it extends far away, the consequences of it extend, which means אפילו במקומות הצרים והדקים. We We had said that if there's, let's say, a splatter, there's going to be a pegam, there's going to be stains that go all over the place, even to extremely fine places.

So if a person wants to be metaken, a person wants to clean up everything they have to fix, they're not going to be able to do it little by little. It's going to be incredibly hard and impossible to get everything. And therefore, what they do is they need a a תיקון כללי, they need an overarching remedy. This remedy is going to be Shaddai. It's going to throw off even into the places that are extremely fine and hard to reach, because we're doing it at the at one level up, we're doing it at the level of of כולל.

When you fix the computer code, so then you don't have to fix every little detail that comes out, you're fixing that at the level above, right? כי יש מקומות צרים ודקים שאי אפשר לבוא לשם שום תיקון, there is going are going to be places that we want to fix where it's possible to fix them, כי אם על ידי תיקון הכללי, unless we fix it at the level of the input, at the level of the תיקון הכללי, an overarching remedy, a paradigm shift, שזורק לבנונית ותיקונים גם על מקומות הצרים והדקים, ובבחינת והיה שדי בצריך. And through this תיקון הכללי, then a person is able to send the לבנונית.

Again, if the blood, the red, the dam is niddah which causes פירוד, the לבנונית is something that brings together, and he brings over here a pasuk: והיה שדי בצריך, which is a pasuk in Iyov. The context of the pasuk is that Elifaz is giving a speech and a discussion between Iyov and Elifaz. But the pasuk itself says: והיה שדי בצריך וכסף תועפות לך. In the English: Your stronghold would be powerful and you would have an abundance of money. We will connect parnasa to תיקון הברית soon. ששדי ויורה תיקונים לכל המקומות הצרים, that we are going to throw off and project the tikkunim even to those places which are narrow, but which are otherwise very difficult to access if at all.

ועל שם זה נקרא ברית זהר הרקיע. And because of this, the brit is called זהר הרקיע, the shining, as it were, of the רקיע. Save that for a second and we will explain it. כי הוא בבחינת יגלו שמים עונו, ואחר התיקון אז הוא מזהיר ומטהר את הרקיע, it causes to shine and it purifies the רקיע, בבחינת לשון של זהורית. Okay, let me just explain. We had We had addressed that there is a system of ספירות. These are the building blocks of the world, and it's a way that we are able to relate to HaKadosh Baruch Hu's הנהגה, and ultimately to avodah.

Various aspects of the ספירות we relate to in different ways. Similar to what we have We have said before, you know, there's two kinds of people in the world. There are givers and takers. There are intellectual people, there's emotional people. There's people that like English, and there's people that like math. And you can divide the page down a lot of different ways, which are really expressive of relationships. So there are different times where we will apply different terms in terms of the relationship between various aspects of this structure to give us ways to relate to it.

One of the dynamics that we apply to the system Oh, let me just say the system. So, we know that the system again, we said is חכמה and בינה, or חכמה, בינה, and דעת. This would be the מוחין, this would be the intellect. And then it would go into חסד, גבורה, תפארת, נצח, הוד, יסוד, which collectively sometimes we'll refer to, depending on on the the framing, as זעיר אנפין, just take that for what it is for now. And then there will be מלכות, which will be the recipient of everything that's coming through זעיר אנפין. Sometimes we'll refer to זעיר אנפין collectively, the ו״ק, the ו׳ קצוות, those six middle ספירות.

We could say that those are שמים and מלכות is ארץ. So taking this for now, that would make it that זעיר אנפין, those six ספירות, would be שמים, יסוד would be the רקיע, that is the firmament, that's the last level before it gets to ארץ, and then מלכות would represent, that's the מקבל, that's the ארץ that receives from שמים. So if we if we in the פנימיות, if we plug that into this פסוק, if a person had פגם הברית, יגלו שמים עונו, then if there is a פגם in the ברית, יסוד, which is the רקיע, that is the bottom of the system that we're labeling as שמים, then the שמים would would show, it would reveal the פגם in יסוד, in the bottom part of that system.

And after the tikkun, אזי אז and after we are מתקן, so then we would be מטהר the רקיע, we would cause a shining, a טהרה, in the רקיע, which again is the bottom, the interface with שמים, בבחינת לשון של זהורית, because we said זהר הרקיע, this is a reference to the the crimson thread. If we're familiar, that on Yom Kippur, if there was a a forgiveness of the עבירות, there was a crimson thread as part of the עבודה which would turn white. שמלבין עונותיהן של שס״ה לאוין, that when there were 365 לאוין, which again, it's a tremendous amount of עבירות.

How is a person going to repair and be מתקן all of the פגם that that came into מלכות at the bottom level? We do Tikkun HaKlali, we go one level up. So if a person is able to achieve a kapparah, to turn the to make a shining רקיע, to turn that crimson crimson thread טהור, to fix it at the level of יסוד, then by extension that will be מתקן all of the 365 לאוין that were in מלכות. ומשפיע לבנונית בשס״ה גידים, and will draw לבנונית into the 365 גידים, בבחינת בכל עת יהיו בגדיך לבנים, so that the clothing will stay white.

Instead of the גידים delivering דם נדה, it will draw לבנונית in and it will be מתקן and bring in taharah. Further, Further, we're going to try to bring another idea that through this Tikkun HaBrit, we're pulling in לבנונית, we're pulling this whiteness into the גידים, כי כל הלבנונית נמשך מן המוח, because all of the whiteness is coming from the מוח. R'' Chaim Kramer brings in the note that I'm just going to read it, he's bringing from a Zohar also, he says whiteness, the לבנונית of the mind, connotes a clean and pure mind. He brings that the Zohar speaks about the descent of whiteness, the seed from חכמה.

In the beginning, if you're familiar, in Sefer Tanya, he also discusses this idea, which parts of the of the ולד, which parts come from the father and which parts come from the mother. And it says that the seed, the whiteness, comes from the father, that is, actually comes down from the from the חכמה. And therefore he continues over here, if a person sins in the area of עריות, wasting his seed, thereby blemishing the 365 גידים, because it's coming through, it's a פגם in יסוד which results in the 365 גידים, these are the 365 לא תעשה's, that's the correspondence, it was because the intellect was blemished.

So now, we're saying that the extension of the of a sin or of a פגם is really flowing through, it's a פגם in what's coming all the way up from חכמה. So if we want to be מתקן that, what we have to do is bring in, is refresh the לבנונית coming from חכמה. So again, כי כל לבנונית נמשך מן המוח, that whiteness is going to be drawn in through the חכמה, בבחינת ונוזלים מן לבנון, it draws in, flows, נוזל is to flow. מן לבנון comes from the לבנון. It's a pasuk, it's a pasuk in Shir HaShirim, and he brings from the Zohar, מן ליבונה דמוחא, from the לבנונית of the מוח, so it flows from the whiteness of the חכמה, at the level of the שכל, ועל ידי תיקון כללות הגידין נתרוממין המוחין.

From the תיקון כללות of the גיד, so then נתרוממין המוחין. I think that for me at least the example that I used last time helps me think about this. If there's the the reservoir which puts which pumps shefa through the pipes, and then you have the faucet which is takes everything that comes until that point and then it delivers it into the into the sink, so your interface, what you where you directly relate to is going to be the faucet. That's going to be the the where the כללות, that the כללות משפיע which is going to give it to you.

But what happens if the faucet is messed up? So then on its own it's messed up, you have to fix, you have to bring in an influx from higher up. So over here also, if there's a פגם in the brit, how are we going to fix it? We need to bring in לבנונית from the חכמה higher up. So once we make the תיקון כללות הגידין נתרוממין המוחין, so if a person makes a tikun in the faucet, what that will be able to do is bring in the לבנונית from higher up, that brings it in from the reservoir, and that will be able to bring the tikun.

בבחינת כנשר יעיר קינו, that like an eagle is arousing its its hovering over its nest, the way they are going to learn this is נשרא דרוחא. We actually brought this that נשרא is a reference to רוח, which is כללות הגיד, which is יסוד. Where do we see that רוח is a reference to יסוד or to this idea, this תאות נשים, it's a pasuk by by Rahab, where she had said that the people in Jericho were so afraid that לא קמה עוד רוח באיש, that they didn't even have any desire. יעיר קינו שהוא מאיר קנה חכמה קנה בינה, it's a reference from a pasuk in Mishlei, that the קנה could be a reference to the מוחין.

So נשרא, כנשר יעיר קינו, through a tikkun in יסוד, through a תיקון הברית, that will be able to arouse the the קינו, the חכמה and בינה, it will be able to bring in new לבנונית all the way from up in the system, בבחינת שינה it will be able to awaken them. And the end of the pasuk says על גוזליו ירחף, like the bird hovering over its young, גוזליו is the young birds, young pigeons, it could also be to steal, שהוא מרחף ומגין על המוחין שהיו מתחלה נגזלין, that it hovers, I guess this תיקון הברית is able to protect now on the מוחין which were previously limited.

In other words, the חכמה and the בינה stand ready, willing, and able to give over. Why were they stolen? Why were they in קטנות? Why were they not able to give over? Because we had a פגם in the ברית. So now that we effect the tikkun, that's able to wake them up to allow them to give. בבחינת גוזל אביו ואמו, it's a he brings also from pasuk, to steal from אביו ואמו, in the level of חכמה and בינה, in the the we sometimes refer to חכמה as אבא and בינה as אימא, הם המוחין שהם אב בחכמה ואם לבינה, and therefore, we are taking it all back.

We had said, what happens when there is a פגם in מלכות? There's 360 65 different aveirot, how are we going to clean it up? There is a the דיבור, דיבור is associated with מלכות by the way, דיבור is not attached, there's a lack in the attachment, the communication, the medium between מלכות and יסוד. We're not going to be able to fix every one of these 365 aveirot with all of its details. What we do is we go a level up, and that we're going to call תיקון הכללי. That is at the level of יסוד, it's at the level of ברית קודש, and therefore if we achieve a tikkun at the level of יסוד, that is going to be able to to flow through and be מתקן all of the פגם, all of the blemishes that resulted in מלכות.

How does it do that if there's a פגם in יסוד? So, in our analogy with the יסוד being the end of the pipe system for everything that comes before it, and then delivering it into the כלי, what we do is we make a we make a תיקון at the level of יסוד, and that's able to draw in whiteness, לבנונית. The פגם is represented by red, by דם נדה which prevents an attachment. So what we need to do is draw in, not just suppress that דם, but actually draw and convert the red into white, like we said that for a nursing mother, the דם נעכר ונעשה חלב.

We draw in whiteness through those גידים, through that conveyor system to convert it. Where does that whiteness come from? It comes all the way up in חכמה, and therefore when we make a תיקון הברית, that draws in לבנונית, and then that that that that bottom-up motion of the of doing the תשובה is able to then achieve a achieve a result all the way at the top of the system, and then the the תיקון comes at that point from top down. And now he brings another מאמר חז״ל that shows this. I mean, this is one of the unique things perhaps about this לימוד is once we are able to go all the way inside to peel all the outside layers and come to the to the kernel of truth, to the structure on which everything is built on to something that's really the נקודה of פנימיות, now we can step take a step back out and see whether it's פסוקים, מאמרי חז״ל, whether it's things that we acknowledge in the context of our day-to-day events, we see that these truths are represented in every aspect of the בריאה.

So, a מאמר חז״ל from Berachot: זה בחינת תינוק יונק משדי אמו. The Gemara is describing certain certain times of night, and it says that there's a time of night when babies will be nursing from their mother. This תינוק יונק משדי אמו, תינוק, היינו המוחין דקטנות. Reb Chaim Kramer brings, he says that there's three three aspects that we are discussing: sleep refers to having fallen into a slumber and forgotten one's distance from Hashem; גזל is somebody who is actively and intentionally sinning; and an infant is somebody who is spiritually weak and feels unable to serve God; and the Tikkun HaKlali has the power to awaken those in each of these three categories and inspire them to repentance.

But איך שיהיה, what do we see this לשון of תינוק, somebody who we said is immature like קטנות דמוחין, is somebody who is going to be יונק, is going to draw down הגדלת המוחין all the way from the top of the system משדי אמו. We said that שדי is a reference to Tikkun HaKlali and אמו is that it draws down from בינה, from the from the מוחין, from the שכל. תינוק, היינו המוחין דקטנות, שהוא יונק ונגדל מקטנותו על ידי תיקון הכללי, that it's יונק from the שדים, from the Shaddai, from the Tikkun HaKlali, it's able to be יונק by making a תיקון in יסוד.

שהוא שדי ויורה כחץ, which we said that the that the זרע is shoots out, that's one of the qualities of it. So therefore, Shaddai, which is a לשון ש- שק-י is a לשון of Hashem, שדים over here is a לשון of where the mother nurses the infant, but it's also a reference to Tikkun HaKlali. וזה אמו דא כניסיא. אמו is a reference to כניסיא, which is like a gathering, but over here we're discussing in the context of a Tikkun HaKlali, where it brings together or it affects ultimately everything that has to be rectified, כמו שכתוב: אל תבוז כי זקנה אמך.

The pasuk literally says, 'Do not despise your mother when she is old.' ופירש Rashi: כניסיתך, which the note over here brings it's actually reference to different Rashi where it says, 'אל תטוש תורת אמך', don't let go of the תורת אמך, which is a reference to כנסת ישראל, ששם נתכנסו ונכללו כל התיקונים. Because it's over there that a person is מתקן everything that has to be rectified, and therefore we will translate the pasuk as אל תבוז, avoid the shame and disgrace of the פגם by your mother when she is old, when an aware and mature מוחין, that's the that it it starts off with an infant and then it grows into old.

When we build up the מוחין, the which was previously בקטנות, now we build it up. I'm only going to make one small point for extra credit just in case anybody noticed that כנסת ישראל is generally a reference to שכינה, which is a reference to מלכות. Over here we're referring to כניסיתך as בינה, as drawing in the as drawing in the rectification from all the way high, so בינה is that לשון of מוחין, so we seem to be interchanging the reference of כנסיותיך or כנסת for מלכות or for בינה. I'm not going to address it right now, but in case that struck anybody, I'm just going to going to highlight it, and to finish off this paragraph, וזה, when we do Tikkun HaKlali which is able to bring the rectification of יסוד, which gets rid of the which which gets rid of the פגם at a higher altitude so that we rectify all the 365 לאוין that find themselves in מלכות, now the דם נדה, which would cause a פירוד, which would cause a separation, is replaced with לבנונית, and now there can be a זיווג between יסוד and מלכות, and we can bring שפע into the system.

עיקר התקרבות ישראל לאביהם שבשמים, that now forms the connection, and we can come close to אביהם שבשמים, היינו על ידי תיקון הברית. By rectifying a Tikkun HaKlali at the at the יסוד, we are able to restore that connection. על ידי זה עיקר התקרבות של ישראל לאביהם שבשמים בבחינת ואשא אתכם על כנפי נשרים, "I lifted you or I raise you up on the wings of eagles." נשרים, we already saw that נשרא דרוחא, that's a reference to Tikkun HaKlali, through that ואביא אתכם אלי. I have a little note over here, although I don't know where I got it from, that נשרים is plural, so this is a reference to Tikkun HaKlali in the sense of פגם הברית, but also צדיק יסוד עולם, that the שבח צדיקים, attaching ourselves to צדיקים, that is the other way of achieving Tikkun HaKlali, which we referenced all the way at the beginning of the shiur from yesterday.

זה תיקון הכללי שהוא בבחינת ויגד לכם את בריתו כנ״ל, the פסוק in Devarim that we read, that ויגד, to tell over, to communicate, that's דיבור, the גיד הכללי, that's יסוד הכללי, the גידים are what carries through the דם which we are converting to לבנונית, all of it fits together, היינו תיקון הברית. על ידי זה דייקא ואביא אתכם אלי, through this is how we get the primary way that we get close to הקדוש ברוך הוא, it's through the תיקון הכללי שנתקרב אליו יתברך, כי עיקר התקרבות להשם יתברך הוא על ידי תיקון הברית כנ״ל. And perhaps we can suggest that because the Gemara brings four people that didn't sin, but because there's no צדיק בארץ that doesn't sin, everybody has sins, and therefore, since we are in this world to achieve closeness to הקדוש ברוך הוא and we have to make a תיקון in ourself, we are looking at what is the not just the most efficient way, but the primary way, because we said it's impossible to clean up every last detail.

What is the way that we have to approach cleaning our the our פגם up? That is going to be at the level of Tikkun HaKlali, at the level of יסוד, so that we can transform ourselves, and ultimately achieve a closeness to Hakadosh Baruch Hu through שבח צדיקים, through תיקון הברית. And again, the the other aspect of תיקון הברית, which we didn't discuss yet, is the 10 kapitlach, but we'll have to see how that fits in. We are now up to paragraph ה. So we've addressed, I guess we could say top-down and bottom-up, the benefits, or what, you know, we can achieve through תיקון הברית.

In terms, if you will, top-down, by תיקון הברית we are able to rectify the consequences of all the the 365 גידין, the 365 לא תעשה's, by going one altitude up and working on שמירת הברית, that flows through to help achieve תיקון in all of our עבירות. And top-down, through תיקון הברית we're also able to trigger going upward through the system that it then pulls back down from חכמה the לבנונית, so that again, the whatever there was in the פגם הברית that was represented by דם נדה, by red, it pulls down לבנונית, the white from through the חכמה.

And again, that converts the דם נדה so that whatever was causing פירוד between מלכות and יסוד is now the connection is restored, and there's able to be a זיווג, and it's able to bring שפע into the world. And now we will also address this in the context of parnassah. People travel all over the world for brachot, for just parnassah'dik reasons, hishtadlut, to be successful in parnassah. And now we're going to see something that's accessible. שמירת הברית is able to bring us parnassah without טורח. ובזה, through תיקון הכללי, תלוי פרנסה בלי טורח. It is dependent parnassah without any hardships, שהוא בבחינת לחם מן השמים.

לחם, which is representative of parnassah, comes from שמים, and we had associated before שמים and רקיע, we said that רקיע was associated with יסוד, which is תיקון הברית, but the whole system of חסד, גבורה, תפארת, נצח, הוד, and יסוד is is represented by שמים, and מלכות is ארץ. So the connection between שמים and ארץ brings parnasa. לחם, which is parnasa, comes from שמים, היינו על ידי תיקון הכללי, through rectifying יסוד, שהוא תיקון הברית, which we said is the רקיע, which is the our interface with שמים, שהיא בבחינת דרך הנשר בשמים, the way of the נשר, which we said that נשרא דרוחא, נשרא is also associated with יסוד and תיקון הברית, and that is בשמים, right?

The זוהר הרקיע, we said, וזה והמן כזרע גד הוא, the מן, which is פרנסה בלי טורח, הקדוש ברוך הוא giving us exactly the parnasa that we need, no more, no less, exactly the way we need it, the taste that we need it, the מן is referred to as זרע גד, and the Tikkunei Zohar says, זרע גד דא טיפה חוורתא, it's a white טיפה, a white drop. So now we're referring what is white drop? It refers to both the לחם מן השמים, פרנסה בלי טורח, and it also refers to what we achieve through תיקון הברית, bringing down the white drop, the לבנונית down from חכמה so that we could bring שפע into the world, so that we fix up all of the דם נידה, all of the פגם, and we're able to deliver שפע, restore the connection between מלכות and יסוד.

היינו בבחינת ונוזלים מן לבנון, שזה בבחינת תיקון הברית, שבזה תלוי פרנסה בלי טורח. That is what the parnasa without any טרחה, the לחם מן השמים is תלוי on, שזהו בבחינת מן, בבחינת לחם מן שמים כנ״ל. כי פרנסה שזהו בטרחה ובכבדות, פרנסה which is involves hardship, הוא מחמת שלא תיקן תיקון הכללי, that is because a person did not fix up תיקון הכללי, they did not fix up יסוד to bring down the זרע לבן, the טיפה חוורתא, easily. But if we would fix תיקון הברית, then we would bring down the זרע גד, we'd bring down the man into the world, שזהו תיקון הברית.

Man, why? כי מאן דזריק פירורין דנהמא עניותא רדפא בתריה, brings the Zohar, I believe the Gemara says something very similar, but the Zohar in Pinchas says: כי מאן דזריק פירורין דנהמא, a person that's mezalzel in crumbs of bread, of נהמא, עניותא רדפא בתריה, that poverty chases him. And people are extremely careful about this, not being mezalzel in bread, wrapping it up, not leaving crumbs around. But over here we're saying that לחם מן השמים is also representative of chachmah at the at the parallel, at the fully integrated when we think about ruchniyut and gashmiyut. So the same idea that represents לחם מן השמים is also represented in the טיפה חוורתא, the white drops that are coming from chachmah.

So the same way that it will stop parnasa or bring פרנסה בטרחה, בטירדא, if a person is not careful about pirurin, so also if a person is not careful about the pirurin, about the drops of the of the זרע, not the זרע גד לבן like the man, but the זרע that comes down from chachmah, which is represented by תיקון הברית, the זרע, the drops. So a person that is not careful in שמירת הברית issues, this also represents in the same kochot that are responsible for parnasa not coming easily. כל שכן מאן דזריק פירורין דמוחא, and he says that it was a kol sheken, it's a kal vachomer, even more so because that is more primal, that is representing a more פנימיות כח of the זרע that comes into the world is from chachmah through yesod.

So the the same way that a person who at the more surface-deep level is not careful about crumbs and that causes parnasa problems, a person who in the פנימיות level is also not careful about these about the drops, which is which is a פגם הברית, also causes friction in parnasa. Further, וזה, פסוק in Vayikra says: לא תאכלו על הדם. There's different derashot that we get from this פסוק. I believe one of them is also not to eat before davenen, but over here it says לא תאכלו על הדם, because of the dam, because of פגם הברית, לא תאכלו, it's going to cause friction in parnasah, חס ושלום.

היינו על ידי הדמים, because of the sins, because of the pirud between yesod and malchut that prevents shefa coming into the world, that that will cause it that לא תאכלו, that there will be a friction in פרנסה, שהם גורמים לשכינה בבחינת דם נידה. It causes that there should be in malchut this pegam, which again causes separation between the mashpia and מקבל בבחינת עיר דמים. Instead of Yerushalayim, which is described in the most glowing terms, it causes that there should be עיר דמים, a city of blood, בבחינת מדוע אדום ללבושך, why is there red in your garments, which we already associated the garments with מלכות, בבחינת שנמצא רבב על בגדיו.

There's a stain on the begadim, there's a pegam in the malchut. היינו על ידי פגם הברית, שהוא בבחינת פגם כליות הגידין, שזהו בבחינת פגם הבגדים כנ״ל. So we're we're really putting together pegam in the begadim, which in דם נידה and also פגם הברית, because one is caused by the other, that prevent the shefa from coming into the world in terms of ruchniyut, in terms of parnasah. על ידי זה לא תאכלו, היינו פרנסה בטורח, and when there is this disconnect between the yesod and the malchut, between the mashpia and the mekabel caused by aveirot, so this will also cause a friction in parnasah.

Now as we lead into the the end of this paragraph, the Rav Alter brings the Parperaot LaChochmah that actually has another peshat in לא תאכלו על הדם. We've we've said before malchut is לית לה מגרמה כלום. מלכות does not have anything of its own, it's not a משפיע, it's fully מקבל, so which means that we remove any friction between משפיע and מקבל. If the if you have a hose, you want to remove all the kinks, you want to remove any buildup, and then we will be able to fully receive from the משפיע. When there's nothing in the way, then there will be a full reflection.

However, what if there is a kink in the hose? What if there is build-up? So the water is being pumped through, where does it go? It's going to be a leak, it's going to squeeze out of the sides. What benefits from it if the כלי doesn't get to it? The חיצוניים, the outer forces. This builds up, this gives כח to the negative forces in the בריאה because of עבירות instead of us being able to establish that connection. So, therefore, there's a misalignment and those spiritual forces will be hijacked, as it were, by the negative spiritual forces in the world, the סטרא אחרא, the other side.

And this, I think, fits well with the continuation, וזה לא תנחשו ולא תעוננו. It says that a person should not go after fortune tellers, after bad omens, but it frames it as לא תנחשו ולא תעוננו, it's a לשון of נחש and an עונה is like a time. And we we had explained earlier, we're going to see derech agav now as well, that חטאים can support the נחש, which is representative of the סטרא אחרא, the ס״מ angel, the negative forces in the world. So, our חטאים would would build up the נחש, chas veshalom, or תעוננו, it would build up the עת רע when the the pesukim by Kohelet talk about different times, it would build up the the the times that are that have negative energies.

So, the pesukim are warning us not to do that, שהם גורמים בחינת נחש משך לו לגביו. If we have עבירות that cause a פגם, that cause a disconnect in the spiritual system, this would cause that the נחש bites, that the נחש gets supported instead from from the spirituality in the world, וגורמים שליטת השפחה בישה שהיא עת רע. And it would cause that there is a שליטה of the שפחה בישה instead of מלכות, which is the the מטרוניתא, the the woman, so to speak, the אשה, instead the שפחה בישה, the bad woman is going to be supported, and that's referred to as עת רע, a negative time, negative energy.

וזה לא תנחשו, שהוא שלא לגרם חס ושלום נחש משך לו לגביו וכו' כנ״ל, like we just said, ולא תעוננו, שהוא לשון עת ועונה, a time, a stage, that negative energy, that's an עונה is like a time and an עת, היינו שלא לגרם חס ושלום שליטת העת רע של הכ״ח עתים וכנ״ל. And just finishing off, וזה שביקש יעקב, this is what Yaakov requested before he went to the house of לבן, ונתן לי לחם לאכול, to give me פרנסה, ובגד ללבוש. Again we see this connection between parnassah and Malchus and white clothing, כי זה תלוי בזה, כי פרנסה תלויה בבחינת בגדים לבנים, because parnassah, shefa, energy, sustenance in the world is talui in בגדים לבנים so that there is a connection, a flow of of energy into the world.

וזה לאכול לשבעה ולמכסה עתיק. It's a pasuk in Yeshayahu, it's talking about the city of Tzur in the future, but in any event we see over here again the putting together לאכול לשבעה, to eat for satiation, ולמכסה עתיק, and to be covered, again referring to nice clothing. ויעקב שהמשיך לבנות בבחינת מחשוף הלבן, יעקב when he there was a story in the Chumash, a maaseh in the Chumash, where he's peeling sticks in the house of Lavan, but he revealed the whiteness על ידי תיקון הכללי, כמו שכתוב ראשית אוני. Yaakov by Reuven was the first time that Yaakov had ever experienced any emission of any sort, the טיפה ראשונה was he had never seen keri in his days, it was ראשית אוני, it was in the context of kedushah, but never he he he was he was a shalem in this area of שמירת הברית, נאמר בו יושב אוהלים.

That's why it says about Yaakov that he was יושב אוהלים. אוהלים is a reference to שמים, for יסוד for the the ז״א, the זעיר אנפין, with the שמים and ultimately the רקיע being representative of שמירת הברית. We said that לחם מן השמים is representative of parnassah, so Yaakov it says that he was יושב אוהלים, היינו בבחינת שמים, כמו שכתוב וימתחם כאהל לשבת, a pasuk that shows us that אהל is representative of spreading out the אהל, היינו בבחינת דרך הנשר בשמים, that through נשר, נשר through רוח, through יסוד, that we're going to see a a a שלימות, a building up שמים, but we see over here that spreading out the אהל is the same idea as spreading out שמים בבחינת זוהר הרקיע, the shining רקיע, restoring the kedusha to רקיע, בבחינת לשון של זהורית, that the red string was converted to white, שמלבין עוונותיהם, and that's when their sins were forgiven on Yom Kippur, that we see that the that the לבנות, the white came and replaced the red, right?

It brought the לבנות into the דם and that's when the sins were forgiven, ואדמימות של שס״ה גידים, and the the blood that previously went through all of the 365 גידים, those were whitened, בבחינת אם יאדימו כתולע, if the sins are like red, כצמר יהיו, they will be whitened like wool. Okay, so we're going to stop over here, but I think that we've been explaining as we went through this idea of as we the the medium, the conduit through which we are able to receive shefa from Hakadosh Baruch Hu, which results in spiritual shefa, in parnassah, that comes from the heights of the system, the מוחין through דעת, but as we build up דעת, we bring it down through the system, through יסוד into מלכות, and the link that we have to build up and make sure it's not disconnected is going to be between מלכות and יסוד, יסוד representative of שמירת הברית, so that שמירת הברית is able to bring shefa into the system, and it's also a תיקון הכללי, it's also able to restore any פגם that was previously in מלכות by working on שמירת הברית.