LM 29.3 — Hai Gavra, Part 3 of 4 · תורה כ״ט

בעזרת השם יתברך, we are beginning the third shiur in Torah כט with paragraph ו, and continuing to explore the discussions between Rabbi Yehoshua ben Chananya and the Athenian scholars. In the last shiur, we were introducing ourselves to the idea of תיקון הכללי, not specifically in terms of the 10 קפיטלאך that we are familiar with as תיקון הכללי, but in general, no pun intended, the idea of understanding how there can be one general rectification in terms of avodah. Now, taking a step back, the the discussion that we started off with was a person was seeking a wife and they didn't give her to him, so instead of continuing to pursue that particular woman or going after a woman of a lower caliber, however, whatever that would mean, the person went after a woman of a higher caliber and in fact he found his בת מזל.

And the question that we asked is if a person was not entitled to something, he was not achieving his שלמות at one level, then what is Chazal trying to bring out with the idea that instead he went to a higher level? And instead of going through the Torah paragraph by paragraph, I'm going to mention some ideas more broadly. It's an ocean of a topic, so without fully exploring it, I want to concentrate on a few nekudot I think that that relate to what we've been discussing and what we're going to be discussing going forward. הקדוש ברוך הוא created a world for his reasons, and among the ways that the sefarim discuss the idea of Hashem creating a world was חוק הטוב להיטיב, הקדוש ברוך הוא wanted to bestow good.

Now, when הקדוש ברוך הוא gives good, it's going to be the best possible good. הקדוש ברוך הוא is the תכלית הטוב and therefore, the best possible good or the definition of good will be the degree to which we can attach ourselves to Hashem. Now, הקדוש ברוך הוא is בלי גבול, is infinite, there is no limitation, so הקדוש ברוך הוא created a system, even though אין עוד מלבדו and there is truly nothing else, הקדוש ברוך הוא created a system where there could be a possibility of נבראים, at least from their perspective, a perception of otherness, and definitionally, if there is a נברא, if there is a creation, a creation is A and not B, it will have גבול, it will have limitations.

The closest that the that the נברא, the created thing, can get to אינסופיות, to get to הקדוש ברוך הוא, will be to become בלי גבול, to expand past its limitations, and this is an iterative process that can go on and on towards infinity. Now, הקדוש ברוך הוא, it's true, could just have given shefa, could have created a נברא and then just revealed himself, as it were, into this בריאה. However, that would be what what the sefarim calls נהמא דכיסופא, bread of shame. The best possible good, which we know from our experience, is to be able to earn our good, and therefore הקדוש ברוך הוא created the world and created Adam, created mankind, and gave man the opportunity to be able to bring God into the system, to bring himself close to הקדוש ברוך הוא, and to connect הקדוש ברוך הוא to the בריאה, the way that some sefarim discuss is to bring a דירה בתחתונים, to be able to bring God into the world.

Obviously, Hakadosh Baruch Hu is k'vayachol we said אינסופיות and stands ready, willing, and able to give at any time. The avodah really is מצד us to connect us to Hakadosh Baruch Hu. Hashem is is rooting for us to do avodah. He he created the entire world in order to give. Now, the system by which Hashem relates to the בריאה, we're going to discuss for now as the system of the ספירות. So the שפע comes in from outside the system into the pipes. We used an example of like a reservoir being pumped in through a system of pipes until the person's faucet.

Now, it's true the pipes, the the mechanisms that are the closest to the source in a certain sense will be the most powerful, they're the closest to the the source of the power. And yet, if you were to say what is the most powerful, the תכלית of the entire system is going to be the כלי קיבול that's at the end of the entire system, the the the faucet that actually connects. If you were going to divide it up, you could say everything above the faucet, the entire system of pipes going from one to another all the way up to the reservoir, is on the side of משפיע, of bestower, and the כלי קיבול, which is the תכלית of the entire avodah, is ultimately in the faucet and the כלי that's going to be מקבל, that's going to receive the water.

So if we are going to focus on what one point on this entire system to understand whether or not the תכלית of the בריאה is going to be fulfilled, we are going to look at that point by the sink and how the faucet is turned on and whether or not the water is able to be received. Now, let's describe the system for a second. The the system is going to go, for our purposes right now, חכמה, בינה, and דעת. These will be, if you think about the evolution of of an idea, the evolution of something going from a רצון, from a will, from a desire into an idea, into the emotional sphere, until it's accomplished, we will say that there is the חכמה, בינה, and דעת, which will translate into the ספירות that represent the emotional ספירות: חסד, גבורה, תפארת, נצח, הוד, יסוד.

And at that point, if you think about it as a like an upside-down triangle, or like a funnel, the יסוד, which is at the bottom of the system, will deliver to מלכות. To the extent that those connections are intact and the system is operating as it should, the מלכות is not a משפיע, it's לית לה מגרמה כלום, it is not delivering anything. It is a universal כלי and if it accurately and appropriately receives everything without any friction or blockage in the process, at that level it will accurately reflect everything from all the way up in the system.

If there is something that is preventing the יסוד at that level from totally delivering to מלכות, then, first of all, in our world, the water will go all over the place. It can it will feed as it were, it'll be יונק the חיצונים. It's not going to get delivered into the כלי. There will be a breach in the connection and what ends up in the מלכות, what ends up in the כלי, will not, rachmana litzlan, will not accurately reflect the רצון of Hakadosh Baruch Hu, and therefore it is appropriate to say that our entire avodah is to connect the system leading into יסוד and the מלכות.

The one way of saying this, we bring a yichud between Kudsha Brich Hu u-Shechintei. The Shechinah, or in the in the mashal that we've been using would be the ishah, also we could refer to this as dibbur, or we saw as בגדים, or as kavod is representative of מלכות, and we want that this מלכות should accurately reflect רצון ה׳. And therefore, when it does, that would be called a zivug. The mashpia and the mekabel getting together. Whenever there is a zivug, that will bring more shefa into the world. Now, what happens when unfortunately, Rachmana litzlan, chas veshalom, there is a disconnect, which would be some sort of a a breakdown in the keli, it's not it's not receiving.

These would be unfortunately through our aveirot, through our lack of building this up through Torah u-mitzvot. So then we're going to have to rectify the system. Now if we think about the system as expanding, right? The higher up you go, the closer you are to something, and the farther down you go, the more there is you could say maybe סימן and סיבה, right? There's going to be a root, and there's going to be different consequences. So for for instance, if a person has a particular מדה, right? The מדה might be כעס, it might be greed.

That could result in a lot of different consequences, a lot of different עבירות, a lot of different broken relationships. These are going to be עבירות, and it's going to create a lot of disconnect. If a person wants to rectify that, they can go, you know, hand-to-hand combat and try to rectify all of those individual things that they did, but if they wanted to first of all it would be very difficult, they would have to track it down, and it would really be a band-aid. It wouldn't really fix the problem. If you truly want to fix all of the individual עבירות, what do you do?

You go one altitude up, one level up, and you fix it at the root level, at the level of the מדה. This, broadly speaking, is the idea of a תיקון כללי. In the terms of the of the discussion that we had, a person with an איש and אשה, is going to be the zivug, it's going to be the שלימות, it's going to be a connect. When there's no zivug, by the way, that would be representative of דם נדה, when an איש and אשה can't get together. That is going to be a period, it's where there's a breakdown between יסוד and מלכות.

But if a person wants to create a a a zivug between יסוד and מלכות, and he wants to build up that keli, so for any particular עבירה, there could be a relevant תיקון כללי. We spoke about שבח צדיקים, elevating דיבור. If דיבור represents that connection, we we explained why bringing טוב into the דיבור and שבח צדיקים represents that תיקון כללי. We we know that תיקון כללי represents the idea of יסוד, which is יסוד going into מלכות, fixing it at that level, which is שמירת הברית issues, which also ties into שבח צדיקים, because צדיק יסוד עולם.

We're going to talk about how that affects parnasa, how tzedakah tzedakah is not only giving tzedakah, but when a person, let's say, gives maaser, or they work for tzedakah, what that really elevates is, for argument's sake, 10%, or X% of every single ounce of work that they do in order to make money is now is now הקדש. It's 10%, so to speak, of an undivided whole, so that can elevate all of their all of their day-to-day work. So a תיקון כללי at every level and every appropriate, there can be תיקון כללי of particular mitzvot and aveirot.

And then the higher up you go, the more universal תיקון כללי there is, so that if יסוד is that point at which the system of of משפיע relates to מקבל, and you can effect a a תיקון at the level of יסוד, that would be a universal fix at that at that attachment point between the entire system of משפיע to מקבל, which would rectify all of the aveirot and פגם that there was, and it would also allow for שפע to be brought into the system. So now we're going to begin paragraph ו', and I think the introduction hopefully was helpful.

וכל זמן שלא תיקן תיקון הכללי, as so far as a person did not effect a תיקון הכללי, this תיקון at one altitude, one degree up, והשכינה היא בבחינת מדוע אדום ללבושך, so that the שכינה or the מלכות is still in a state of why is there red in the clothing, meaning again, דם נדה is representative of the idea of separation between משפיע ומקבל, between איש ואשה, so that the pipes are not lined up, the משפיע, the יסוד, is not in a state of זיווג with the מלכות, בבחינת דם נדה, אזי הדיבור אסור. So speech itself is אסור.

Now, before we we go on, I just want to make a couple of points. It seems it seems rather harsh. A person is working on things, so even if they're not going to engage in the תיקון that's going to be all-encompassing, they're going to do what they can. Why why are we going forward to say that אזי הדיבור אסור, which we'll have to see what it means? I think a parallel that we've that we've discussed before, at least in one in one nekudah, perhaps will help us understand. There's a a little bit something counterintuitive when we come to Rosh Hashanah, Yom Kippur, that Yom Kippur comes after Rosh Hashanah.

We're we're coming to approach the king to ask for life and we have we're holding our whole bag of aveirot. It would seem to make sense for us to engage in the teshuvah process, to us engage in a Yom Kippur and a mamash, the Yom Kippur is מכפר, and so on, before we approach the king, we should clean our slate. And one idea about Rosh Hashanah coming before Yom Kippur is, if a person would recognize, if we take a step back for a second and understand, we have אבינו מלכנו, the ריבונו של עולם, מחדש עולם תמיד מעשה בראשית.

HaKadosh Baruch Hu creates and recreates the world at every single second, and He's doing it for us, and every element of our existence and our placement in the world is not only to receive good, but it is that we also it comes with the corresponding obligation, and we are חייב to live up to our purpose. And like anything in the world, if it breaks, if it's in a position where it can't live up to its purpose, then it no longer is functional. You would not keep an expensive piece of machinery around. It's true it could hold the door open, it could be a paperweight, but if it's not living up to its purpose, then it no longer requires us to sustain it as part of our ecosystem within in the world.

So, if a person is able to sin, that means that there is something fundamentally at the core lacking of our understanding of HaKadosh Baruch Hu and our relationship with HaKadosh Baruch Hu. We have the king, Melech Malchei HaMelachim HaKadosh Baruch Hu, that creates us and creates the world in which we live. He gives us the the an opportunity for growth and an obligation and the opportunity to live up to that obligation, which ultimately is for our own good. And we have replaced with replaced this with our own priorities, which really would effectively lead to chas v'shalom a spiritual death.

How are you going to apologize for that if you haven't changed your understanding of your relationship with HaKadosh Baruch Hu? It would be it would be form over substance, right? You could say that you're sorry, but at the end of the day, if you have a total misunderstanding of your relationship with HaKadosh Baruch Hu and the world, and so on, then it's it's really lip service. So, what do we do? We say we are mekabel ol malchut shamayim. Rosh Hashanah is a day of מלכות, it's not a day of teshuvah. We're going to totally realign and recalibrate ourselves, the way that we relate to the world.

Once we are able to do that, it's pashut a different person that made those aveirot. Now we need to engage in a Yom Kippur because the consequence of those aveirot still needs to be accounted for. That said, the Rosh Hashanah has to come first, because either the teshuvah is not going to be good enough, or it's going to be all but irrelevant, chas v'shalom to say, but in other words, it's somebody else that did those aveirot. You don't need to judge me for my baggage, that's just my baggage. It's no longer who I am. I represent to HaKadosh Baruch Hu, I am an עבד ה', I am a son of the king.

Somebody that could literally go against רצון ה', that's not me, that has nothing to do with me, and therefore, once a person effects the תיקון הכללי, then now boots on the ground, you can address all of the mitzvot and aveirot and the teshuvah, and so on. So over here, but if a person did not effect the תיקון הכללי, and I think it's I think it's a good I wouldn't say it's a mashal, but it's a good way of thinking about it, well then, there's a fundamental misalignment between יסוד and מלכות, so to speak, between משפיע ומקבל, between our relationship, and therefore if דיבור is מלכות, then we can't bring that דיבור into the world.

Now, in the context of this Torah, it's speaking specifically about סודי התורה. The note over here brings from Kitzur Likutei Moharan, it says, אז אי אפשר ל... לדבר ולגלות תורה, מי שהוא מדבר אז, הוא עובר על לא תלך רכיל בעמיך, which links to הולך רכיל מגלה סוד. What does it mean? If we think about words, words are an articulation, an articulation of thought. Thought comes about because of רצון, and again, it's really a flow-through in the system. Torah is fire, Torah is energy, Torah is רצון השם. If a person is going to be discussing סודי תורה in a way that is not reflective and not aligned, understanding that אורייתא וקודשא בריך הוא חד הוא, that we are talking about something that goes to the core of the בריאה, right?

We've discussed, based on the Zohar, I think in Beha'alotcha, the idea of how do we understand the stories, the seemingly surface-deep stories that appear in the Torah, and then if a person understands that just as as a as another story, there's secular stories, and then there's stories in the Torah, and those have a good message, chas v'shalom that we understand the Torah like that. So, if a person is going to articulate and bring out סודי תורה, but in a way where they are not connected, they don't understand that as the tip of an iceberg that goes infinitely deep, then they're essentially being מגשם the Torah.

It's asur to say those words of Torah. בבחינת נאלמתי, I was mute, דומיה, with silence. But דומיה, silence, is a לשון of דם. דם is representative of disconnect. שמשם אלו דמים, why do we have to stay silent? Why would one have to stay silent from saying words of Torah? Because there is a disconnect between the מלכות and the יסוד, between קודשא בריך הוא, between ז״א, חסד, גבורה, תפארת, נצח, הוד, יסוד, and the מלכות. נעשה בבחינת דומיה, and this is done with a bechinah of דומיה. Again, דם is representative of this of this disconnect. כי עיקר הדיבור תלוי בתיקון הכללי.

The עיקר דיבור is going to be taluy in rectifying everything that causes this disconnect, that results that we did that we did aveirot, chas veshalom, that we did the types of things bottom-up to to make this separation, to make this pirud. When we make the tikkun haklali, we're able to realign. שהוא בבחינת ויגד לכם את בריתו, and he told. ויגד is lashon of speaking, את בריתו. So we are connecting the idea of ויגד, of dibbur, of words, and brit. Brit being associated with yesod, so realigning up dibbur and yesod, malchut and yesod. ויגד also is a lashon of gid, which is associated with yesod.

But what we see over here is that the dibbur is taluy in the brit, in the yesod, in this connection. וזה בבחינת בתר דשכיב רבי שמעון הוו אמרי חד לחבריה. This is the same idea that's being brought out in the Zohar. It's in Parashat Acharei Mot, Parashat Emor, that after Rabbi Shimon bar Yochai was niftar, his talmidim said to one another, אל תתן את פיך לחטיא את בשרך. Don't allow your mouth to cause yourself to sin. כי רבי שמעון היה קשת הברית. Rabbi Shimon represented the ultimate in brit. He uses lashon of keshet over here, the rainbow is associated with brit.

The rainbow, the keshet is also associated in different places with with with yesod, with the מקום ברית. But suffice it for our purposes, Rabbi Shimon represented the ultimate in תיקון הברית, בבחינת ויגד לכם את בריתו, היינו כללות הגידין. That ויגד, again, it's a lashon of to tell over, of dibbur. It's also a lashon of the gid, of the כללות הגידין, so it's representative of of the יסוד ברית. And once the ברית is in place, ויגד לכם את בריתו, then you can have diburim, you can bring out the סודי תורה. וכשאין תיקון הכללי, but when there is no תיקון הכללי in place, meaning that there that the יסוד is not completely lined up with מלכות, אזי הדיבור אסור.

Then the מלכות, the dibur, what's at the end of the system, the the ultimate כלי where we are, so then dibur, it's going to be asur, because what you say is, again, you're going to be talking about something on the surface without it being connected as the tip of the iceberg. You will say, in our example, these stories of Torah, or you could say things that on their surface are extremely deep ideas of Torah, but they're not connected with with their depth. They're just, it would be like saying a you know, להבדיל, saying a formula of physics, E=mc², I don't know, and not understanding that it's representative of certain truths that are in the world, and then you can either misapply them or you just מגשם them, they seem to be surface-deep.

בבחינת נאלמתי דומיה, I was mute with silence, but again, associating silence with a lashon of דומיה, of דם, בבחינת אל תתן את פיך כנ״ל, that a person should stay silent, and when that dam is there, when that פירוד, when that separation is there, that they shouldn't speak out the סודי תורה. ומי שהוא מדבר אז כשאין תיקון הכללי, and when a person speaks out the סודי תורה anyway, הוא עובר על לא תלך רכיל בעמיך. A person should not be literally a talebearer, והוא הולך רכיל מגלה סוד. And the pesukim, it connects rechilut with the idea of revealing secrets.

secrets being something that should not be revealed. In our case the סודי תורה. Aval, but before רב שמעון was נפטר, ביומוי דרב שמעון, in the days of רב שמעון, הוה אמר חד לחברי, פתח פיך ויאירו דבריך, as the end over there that open your mouth and your words should light up. כי כשיש תיקון הכללי, שהוא קשת הברית, when רב שמעון בר יוחאי was in the world, when there was a tikkun at the level of יסוד, אזי הדיבור מותר, then words were מותר, כי הדמים כבר נתתקנו, because the dam was rectified, meaning that there was no דם נדה, so to speak, that there was no separation between משפיע ומקבל, that we were able to pull through to be attached to the system going all the way to the top.

ובבחינת דם נעכר ונעשה חלב, that the blood, as it were, is uprooted and it turns into chalav by a woman after birth, so she is not seeing דם נדה, but she's able to nurse with milk. The red turns into white, as it were. ובבחינת בכל עת יהיו בגדיך לבנים, that at every time your בגדים, representative of the מלכות, should be לבנים, they should be white, and there should be no דם over there which would effectively cause and be representative of separation, but actually there should be לבנוניות flowing through, which we said that the לבנוניות really is rooted, the whiteness is rooted in the חכמה.

That when the father, when the זרע comes from the איש to אשה, that's actually flowing through, that's rooted all the way up in the מוחין, so that is a full alignment. וזה למען יזמרך כבוד ולא ידום. And this is the meaning that says, so we're just going to quote the translation, למען יזמרך, to sing your honor, כבוד, כבוד representative of מלכות or בגדים, ולא ידום, and you won't be silenced. כבוד, זה בבחינת בגדים, כנ״ל. The בגדים are representative of מלכות, of the שכינה, שנתלבנין מבחינת מדוע אדום ללבושך מבחינת דם נדה, that it becomes white. We're singing, right?

In other words, it becomes white. It's we're raising it up because it is cleansed, it's נתתקן from the דם נדה, from that separation. ואז ולא ידום, and therefore there does not have to be silence. It could be למען יזמרך. כי נמשך לבנוניות בהדמים, because we're able to connect the לבנוניות instead of the instead of the דם, מבחינת ונוזלים מן לבנון, that the whiteness flows through from from לבנון all the way up from the חכמה, and like we said that at the level of יסוד it becomes קשת, it becomes like זורק חץ, it shoots out like an arrow and it's able to get even to the hard to reach places, even those things that could not otherwise become fixed, going one to one, like we said all the individual עבירות, but once there's a flow through and it's זורק חץ and it shoots out, it's able to cleanse and rectify everything that needs to be rectified, כנ״ל.

ואז הדיבור מותר בבחינת פתח פיך, and then we will be able to open our mouth and bring those words into the world. Just one one small little footnote: the idea of that the blood is converts to white. When the sefarim discuss avodah, sometimes you'll see the terms אתכפיא and אתהפכא. אתכפיא, to be like covered over, to be subjugate, if you have טוב and רע, there's the right thing and the wrong thing. The right thing has, obviously, certain merits. Doing the wrong thing might have other merits, physical pleasure and so on, and we opt for טוב over רע.

That's one way, but the higher level is התבטלות, it's where אתהפכות, it's where there's actually a conversion where we say, oh, there was actually no רע to begin with, right? Think about a coach who is there trying to bring out the best of you. Think about a test not as something that's trying to throw you off, but something that's that's there designed by the person that wants what's for your best to be able to bring out a better understanding. Or if you think about looking behind a curtain at a certain shadow and then you lift the curtain and you see what's back there, and the the רע never existed in the first place, it was only from a more surface-deep perspective that it even seemed that there was a choice, but now that you realize everything is attached back to source, to see where it's coming from, it's converted so that not only is that we are opting for white over red, so to speak, but the דם is נעכר ונעשה חלב, it gets uprooted and it becomes, it actually becomes the white.

And once you have the clarity, then the falsehood is just it never existed to begin with. Okay, Vayter. So now that we further discussed the ideas in our Torah, connecting מלכות and דיבור, and דיבור specifically with סודי תורה, and understanding that we can only speak out and effectively bring סודי תורה into the world when there is a connection between the משפיע and the מקבל, between the יסוד and מלכות, Rabbeinu is now going to connect this to something that was going on at the time that the Torah was given. I think we mentioned that one of his chasidim brought his daughter, who rachmana litzlan had epilepsy, which is we say חולי נופל.

And he also brought a gift of wine. וזה בחינת חולי נופל, this is the idea of epilepsy, רחמנא ליצלן, היינו כשהדמים מתגברים והם מתיזים להמוח, when the blood strengthens, blood being representative of this disconnect caused by עבירות, and it puts a certain pressure and it puts a certain blockage on the מוח, on the מוחין, which we said the flow-through of נוזלים מן לבנון is when the לבנונית, when the white coming from the מוחין, coming all the way from the חכמה, is able to flow through. There's no pressure, it goes straight through the system all the way down to the מלכות.

Over here, when there's a pressure caused by blood that that now causes a stoppage and pressure on the מוחין, ועל ידי זה נלחץ המוח, there is a pressure applied, ועל ידי לחיצת המוח רועשים האיברים. Now the limbs are going to shake, which is the idea of epilepsy. We're going to understand that this is caused by, there's a parallel between the physical world and between the spiritual world, this is caused by a a blockage and a breakage in the system, which is really at the point of יסוד. I'm going to read the note from Rav Chaim Kramer, and we can do with what we will, read the words: "Epilepsy attacks the central nervous system, causing a clouding of consciousness (this is like a blockage of the מוח) and convulsions"—shaking, but we'll see why.

"In our context, consciousness corresponds to the מוחין. The shaking of limbs is connected to זרע לבטלה, as the Gemara says that the entire body trembles when the when זרע comes out of the body. So we have these two things. Instead of a connection and לבנונית flowing through from the מוח all the way through יסוד into the מלכות, we have a pressure and a blockage caused by דם, which is stopping up the מוחין, and this is causing a convulsion of the limbs, which instead of the the זרע, I guess, being productive, but it's going to be זרע לבטלה, and this is associated with the trembling of the body." And he says, "Epilepsy is thus indicative of a blemished דעת and a פגם הברית." So back in the text, again, these are concerns that we're talking about the root cause of of of the entire world, so we we have to be careful about a a insensitivity or anybody that them, their relatives, whatever it is has any particular issue, but but to understand how the entire בריאה is connected, ואזי השכינה נופלת, חס ושלום.

If there is a פגם הברית, then then the מלכות is no longer connected, and therefore the שכינה, representative of the מלכות, בבחינת סוכת דוד הנופלת, it will, so to speak, fall down. There is a breakage, right? There is a disconnect between the משפיע and the מקבל. He brings over here in the note the the HaAri HaKadosh, where he says the מלכות is called סוכת דוד הנופלת, and because of our עבירות, this caused a disconnect, and therefore the one who is able to reconnect would be the צדיק. Through the צדיק we're able to to line it back up, and again, צדיק יסוד עולם is associated with יסוד, with תיקון הברית.

Back in the text, ועל ידי תיקון הכללי שמאירין המוחין כנ״ל, we already explained how the Tikkun HaKlali is able to rise up to raise up דעת, which brings טוב into the דיבור. So at the level of the מוחין, it is able to reconnect the system from from a point at a higher altitude, וממשיך לבנונית לגידין, and it pulls the לבנונית, the white, straight down from the מוחין, from the חכמה, through the יסוד to the to the מלכות. בכל עת יהיו בגדיך לבנים, then the בגדים, the מלכות is going to have white instead of red, it will be connected rather than separated through דם.

אזי נתרפאת מחולאת הנפילה, and when we're able to achieve this תיקון, that will achieve a cure for the חולי of epilepsy, which is essentially an indication and a סימן of a disconnect between the מוחין at the top and the יסוד and the זרע, which causes זרע לבטלה. ואז נפלה ולא תוסיף, and then, so she fell, epilepsy, ולא תוסיף, but she won't fall again. קום בתולת ישראל, get up, בתולת ישראל, the שכינה, the מלכות. ואז הדיבור מותר בבחינת פתח פיך, and then we can bring in the סודי תורה into the world, we can bring in דיבור.

The דיבור will be representative of, again, the מוחין, of the מחשבה, of the רצון, and we'll be able to express words which are representative of רצון השם, of the deepest secrets of Torah. וזהו לא תלך רכיל ולא תעמוד על דם רעך. And this is why the pasuk connects לא תלך רכיל, not being a talebearer, which we said is also the idea of revealing secrets, and ולא תעמוד, don't stand, it shouldn't be blocked up, על דם רעך, which is associated blood with the רעך. רעך is friends. The way that we're going to interpret this is when there's דם that is at the level of רעך, which we're going to be talking about as מוחין, as חכמה ובינה, then it'll be stand, it'll be blocked up.

If it's blocked up, לא תלך רכיל, then we're not going to be able to say סודי תורה. רעך, היינו המוחין שהם תרי רעין דלא מתפרשין. Suffice it to say, there's different ways to address this, but if we think about י-ק-ו-ק, everything flows into and it parallels the שם השם, י-ק-ו-ק. We talk about the יו״ד is חכמה, the ה״א ראשונה is בינה, the וא״ו is going to be חסד, גבורה, תפארת, נצח, הוד, יסוד, the זעיר אנפין, and מלכות, or the נוק of זעיר אנפין, is going to be the ה״א. The point of connection that we've been dealing with is the connection between the וא״ו and the ה״א, the וא״ו flows into יסוד, and the ה״א is going to be the מלכות.

תשובה would be תשוב ה״א, the Baal HaTanya brings. So therefore, but the first יו״ד and ה״א never separate. חכמה and בינה always go together. There's a lot to be said about it, but suffice it to say that רעין, the friends that never separate, are representative of Chochmah and Binah. כשהם אינם עומדים, when they are not stopped up, and נתבטלין and prevented from doing their task, which is to flow through the system, מלעשות פעולתן על ידי תגבורת הדם והלחץ על המוחין, because of the דם which represents separation, ultimately if there's a separation it's going to cause pressure on the מוחין without it being able to send לבנונית through the system, על ידי זה, but when it's not stopped up, because we've achieved the תיקון הכללי, לא עבר על לא תלך רכיל כי אז הדיבור מותר, then a person will not be over on לא תלך רכיל, on talebearing, because he's allowed to say those words of Torah.

בבחינת פתח פיך ביומוי דרבי שמעון וכולי, and this is a bechinah of when there is תיקון הברית in place, then we are able to bring words, סודי תורה, into the world. Paragraph ח׳, so this chasid that brought his daughter with epilepsy also brought a gift of yayin, a gift of wine. וזה בחינת ואף כי היין בוגד, that wine causes bad things, causes rejection, betrayal, גבר יהיר ולא ינוה, as the end of the pasuk, which the translation over here says that wine could be treacherous, and גבר יהיר, an arrogant person, ולא ינוה, will not abide. But it's connecting over here יין בוגד and ולא ינוה, and the כוונה בפנימיות, the note over here says, is that when HaKadosh Baruch Hu is שואג על נוהו, when He's roaring, kivyachol, on the חורבן בית המקדש, meaning that there is a breach, there's a separation between the קודשא בריך הוא and the Shechinah.

When there is דם נדה in place, at that point it's going to be asur to drink wine. When it's לא ינוה, so then yayin it's going to be בוגד, because wine could either be expansive, it could open up, or it could cause tremendous aveirah. But we're going to relate this to the Torah: בוגד, היינו בחינת גידין הנ״ל. בוגד, which is a rejection, a turning away, that's a bechinah of גידין, meaning when there's no tikun haklali, when there's דם נדה and there's no tikun haklali at the level of יסוד, then it's going to be asur to drink wine.

Why? Because שעל ידו הולך רכיל מגלה סוד. We know that נכנס יין, בבחינת נכנס יין יצא סוד. When wine comes in, a person lets out things that should not be let out, they tell secrets. And we said that we've been discussing the idea of secrets are dibur that should not be spoken. Over here, it's סודי תורה, and it's asur to say סודי תורה when we are in a state of גלות השכינה, when there's no connection between the Kudsha Brich Hu and the שכינה. So therefore, when we are in a state of lacking תיקון הכללי, when הקדוש ברוך הוא שואג על נוהו, when there's a separation, a breach in the system, at that point it's asur to drink wine because that would make a יצא סוד, which we said in the last paragraph is asur.

כי היין הוא בחינת גידין. Wine represents גידין, represents the to tell over, but it also represents תיקון הברית issues, התגברות הדמים, and when there is a התגברות הדמים at the level of the גיד, which will also cause that פירוד, that separation, בבחינת אל תרא יין כי יתאדם, don't see wine that is red, but it associates wine with redness, which is representative of separation. שאחריתו דם, that wine will lead to דם, wine can lead to aveirah. ועל שם זה נקרא תירוש, this is why wine is called תירוש, שלמדו רבותינו זכרונם לברכה: זכה נעשה ראש, לא זכה, זכה נעשה רש.

Like many things that we speak about, there's nothing inherently wrong. It's a question of usage. A person can drink wine and they can get drunk, a person can drink wine and they can make kiddush. It can be at a simcha, and a person, even in observation, if you see two people making a l'chaim at the marriage of one of their children or at a siyum, that has one vibe. You can see that a person is mamash getting drawn in, they're getting closer to Hakadosh Baruch Hu. And people sitting even in a, regardless of the setting, when they're drinking in a different way, that can result in a much different vibe and a disconnection and a separation.

So therefore, one Wine can really go either way. If a person is zocheh, it can נעשה ראש. It attaches someone to the מוחין, and the דם is נעכר ונעשה חלב, and it brings down the לבנונות. Alternatively, if there is דם נדה, if there is that separation, then the wine will reinforce it and יוצא סוד, a person can chas v'shalom come to bring out the סודי תורה, and when there's a disconnect in the system, it's it's asur to do that. לא זכה נעשה ראש, היינו כשלא זכה, when a person is not זוכה, meaning there's no תיקון הכללי in place, the the יסוד is not attached to the מלכות, שאין מזככין את הדמים, the blood is not converted, it's not מזכך into חלב, על ידי זה נעשה רש, a person becomes poor.

We say when the שכינה is in גלות, it's like in poverty, שאין לו לחם מן השמים כנ״ל, and therefore, in this world that will be representative of טירחא in פרנסה instead of the לחם מן השמים, instead of the מן. There's certain things that we associate Shabbos would bring כח into the world and with פרנסה. Shabbos we had a double a double dose of the מן, we don't go to work, that's easy פרנסה. But over here, when there is a disconnect, that will bring טירחא in פרנסה. אבל זכה נעשה ראש ובבחינת מוחין, היינו בבחינת המשכת לבנונית מן המוחין ובבחינת ונוזלים מן לבנון כנ״ל.

So we are already coming to the point where we're bringing together these concepts of doing our עבודה to attach our כלי to the משפיע. And how do we do that? If we we're not going to be able to do rectify specific עבירות that we've done, we make a תיקון הכללי, we go a level up in order to be מתקן everything that we've created פגם חס ושלום in the מלכות. That's done at the level of יסוד, and when we make this תיקון, when we give שבח צדיקים or at the level of תיקון הברית, and we're going to see how this affects פרנסה as well, then we are able to draw up and make this connection between the מלכות and the rest of the system, which now is able to draw down the לבנונות, the whiteness straight from the חכמה, and there won't be any דם.

The דם will actually be converted to whiteness so that we're lined up with חכמה, and therefore we can bring סודי תורה into the world as opposed to where there is a separation. Period. Paragraph ט, we're now going to discuss another aspect of the תיקון כללי. We discussed שבח צדיקים, תיקון הברית, and now we're going to talk about a תיקון by ממון, which I believe it was תורה י״ג, we had a whole discussion of mamon, so worth going back. But for now, וזה בחינת משא ומתן באמונה, a bechinah of business with emunah. It's interesting, emunah really, by the way, is when we say faithfulness, it's it's committed, it's in line.

In other words, an uman is somebody that's faithful to a task, they're consistent. We we've been talking about emunah would be in in the malchut, it's where it's lined up, it's where it's committed, it's totally with full allegiance and integrity integrity to the yesod. But it's interesting that masa u-matan, when we talk about business, it's a transaction in בתורת משפיע מקבל. So, it's just, again, just noting, masa u-matan be-emunah also is the system of משפיע מקבל with emunah, when this has full integrity with the משפיע. But in any event, it's also a bechinah of business with emunah.

כי מי שאינו עושה משא ומתן באמונה, a person that does not do business with emunah, may be either at one end of the spectrum, they can mamash be cheating and stealing, but even if they do business and they think that it's כחי ועוצם ידי, it's with a separation. They don't understand themselves as receiving everything from הקדוש ברוך הוא, והוא משוקע בתאוות ממון. They view the they're not just participating in the process and bringing something out בגילוי, right? I make money really so that I can bring out an expression of Hashem. If you if you give me money and I am, let's say, the business partner, let's let's even use that mashal, right?

הקדוש ברוך הוא gives me שפע, gives me money so that I can use the money towards רצון השם, towards bringing out a קידוש השם into the world. And yes, using it for my needs also so that I should have strength also to do רצון השם. But when a person views himself as not just as a recipient, we could say, but as a taker, וגוזל את חבירו, all בין אדם לחבירו is also בין אדם למקום. הקדוש ברוך הוא gives me what I need and him what he needs. If I'm stealing from him, am I saying that הקדוש ברוך הוא, חס ושלום, made a mistake?

Why does he have what's coming to me? I mean, that would even speak to jealousy. But if I actually go וגוזל את חבירו, אזי הוא מעורר דמים הנ״ל בבחינת מדוע אדום ללבושך. Therefore, when I go and I am not doing masa u-matan be-emunah, I arouse the damim, the separation in the system. הקדוש ברוך הוא is being משפיע the money, the kesef. Again, go back, we discussed this at length, I believe in Torah י״ג, maybe י״ז, but I think it was י״ג, says, וגורם דם נדה לשכינה בבחינת והזהב לנדה, that the gold, the zahav, became to niddah, it's dishonest earnings, it caused דם נדה, it caused the separation.

וזהו דמים תרתי משמע, that דמים is associated with דם with blood, but דמים, there is also a לשון of money. היינו דם נידה על ידי הממון. So the דם נידה, the separation is called through, caused through תאוות ממון. ובשביל זה נקרא גזלה בחינת בגד, that's why גזלה, which is, I guess we could say, at the farthest end, the symbolic of everything that you could do wrong with money, besides for thinking it's כוחי ועוצם ידי, and besides for being selfish, wanting to use it for your own purposes, when you literally go and take money that's not even the שפע, so to speak, that was bestowed to you, you take it from somebody else, and that is called בגד.

Now, בגד is a betrayal, but this is why בגד is also, we said, associated with מלכות. So when there is a this entire Torah is discussing this attachment between the מלכות, where we're at, what's supposed to be the כלי קיבול to receive everything from Hashem, and when that a separation is caused over there and how to restore that connection, and we're focused on this in the context of תיקון הכללי. So גזלה, which is what you can do wrong with ממון, that is called בחינה of בגד, which is betrayal, כמו שכתוב: בגד בוגדים בגדו. This pasuk is talking about, actually, at the time of the חורבן.

We just linked, a few minutes ago, the idea of a separation being associated when הקדוש ברוך הוא is שואג על נווהו. So it's appropriate, I guess, that this pasuk is talking about during a status of חורבן, ובגד בוגדים בגדו, which is translated over here, and those who betrayed, the traitors have betrayed. But it's talking about גזלה. היינו, פגם הבגדים הנ״ל, so it's associating גזלה with בגדים, בחינה שנמצא רבב על בגדיו, when there is a stain, again, that caused a separation, a פגם in the בגדים, a פגם in the מלכות. וזה Targum Yonatan, and that's why the תרגום on this pasuk is: בזוזי ובזוזי דבזוזי.

That's the תרגום on the pasuk of בגד בוגדים בגדו. היינו בבחינת תאוות ממון. זוזי are money, דמים, we said, is money, and זוזים are coins. So the Targum on this idea of בגד בוגדים בגדו, which is associated with גזלה, puts it in terms of money, and דמים is obviously associated with דם. שכל מה שיש לו יותר, הוא חומד יותר. So it's it's talking about the that the Targum says that whenever a person has one, they want two, and so on. But this is a פגם in a relationship with money, and this is also associated with דם.

So so far, we're saying that what's representative of Tikun Haklali, and I guess we could say in the other way, that drives a person farther away from the from הקדוש ברוך הוא, is a פגם in ברית, which we said the תיקון for this is תיקון הברית, and שבח צדיקים as well. צדיק יסוד עולם, צדיק is also associated with יסוד, and over here also a a fix in the relationship and how we deal with money. But again, if I mean if we think about it, getting parnassah, this is the flow of shefa from Hashem to us.

We talk about, you know, Hashem can make it rain and makes the the vegetation and so on grow, but in our terms, when we think about having money, having shefa, having abundance, having parnassah, this is the flow of shefa to us. If we take money on our own terms, then we are cutting it off, we're divorcing it from Hashem. And I think that that's going to fit very nicely into what follows over here. וזה, this idea that a תיקון דמים is going to also be a Tikun Haklali and how we rectify our relationship with money, and how we rectify also the דם, the דם נידה, the separation.

עיקר תיקונו של המשא ומתן, שיכוון בכל הילוך והילוך ובכל דיבור ודיבור שהוא הולך ומדבר בשעת משא ומתן, that a person relates to all of their actions and their interactions and their words in the context of business, שכוונתו כדי שירוויח, כדי שיתן צדקה, that they should profit in order to give tzedakah. And I think that there is just the way that it hits me initially, it's a tremendous amount of depth, not just, am I working for myself or am I working also in order to do for Hashem? If I make $100, I spend money on a lulav, or I spend money on on on something else, so then, you know, one for you and 19 for me, I don't know, or nine for me.

There's going to be Why is it that tzedakah is even if you say I'm working so that I can give tzedakah, but I'm going to keep some myself, and I referenced it earlier on, when we think about tzedakah, certainly in terms of maaser, whether it's מעשר כספים, מעשר בהמה, מעשר vegetables, until it's separated, it's really 1/10 of the undefined whole. So all of it now becomes part of this process of tzedakah. It's intertwined. But also, you know, on one level even deeper, what it's doing is it's making us part of the flow of shefa rather almost than a מקבל at the time when we are earning the money.

Because if Hakadosh Baruch Hu is ultimately giving שפע, the end of that is going to be going to the עני, there's going to be tzedakah. So now I am part of that chain. I am now an agent of Hakadosh Baruch Hu, as it were. I am working in order to to achieve the end of the desired end of Hakadosh Baruch Hu, and therefore, instead of the buck stopping at me, instead of me being the the כלי קיבול, instead of me being the לית ליה מגרמיה כלום, and I just want, and now I have to think about, well, wait a second, why do I want it?

Do I want it for good reasons, bad reasons? Who am I that I should have? But now, no. שלוחו של אדם כמותו. The שליח of something is factored out. If Hakadosh Baruch Hu is putting money into the world in order that it can get to the עני, and I am going to participate in that process, then that's בעצם התבטלות, and therefore, the very act of earning money, it's true, I'm also going to have money for my for what I need, but the very act of earning money which goes into everything that's produced from that act is now me as an agent of Hakadosh Baruch Hu.

It's it's functionally, it's redefining that act of of earning money, and and the money that's earned, from something that is being received to something that is on the צד of the משפיע. I'm aligning myself with Hakadosh Baruch Hu, and this is, like we said, it's one altitude up, one one altitude up, one step up in the process, so that's going to be a תיקון in everything that comes after that, everything that's produced, then it'll be קדושה associated with the money. וזהו בחינת תיקון הכללי של הדמים, and this is the תיקון הכללי of the money. כי הצדקה הוא בחינת כלילת הגידין.

Tzedakah is associated with ברית, ויגד לכם בריתו. That we said that that's associating words with ברית, and now it's also associating, גיד is is also שמירת הברית, and we're going to associate דמים, money, also with יסוד, with ברית. בבחינת זרעו לכם לצדקה. Where do we see this in the pasuk, that it says זרעו to plant tzedakah, but זרעו, זרעו is a לשון of זרע as a לשון of planting, it's a לשון also of זרע, of of יסוד. בבחינת זרע גד, it's a reference to the מן, the white seeds, הוא טיפא טיפא חיוורתי, the white drop, the white seed, and therefore the same way that that זרע is used associated with לחם מן השמים, which is the most direct פרנסה that we've ever had, so this the the תיקונים define this as טיפא חיוורתי as the white drop that comes from the מוחין, נוזלים מן לבנון, and therefore this really again, it's sort of outside, outside looking in, these things all seem separate perhaps, but when you climb all the way, you go inside and then and then get back out, you see that the שורש, really the very idea of תיקון הכללי, בשורש, דמים and צדקה and יסוד and שבח צדיקים, all of these things are at the level of the conduit and and the catalyst that we are that connect us to Hashem and that we can fix in order to to connect and to reconnect at the level of מלכות.

שעל ידי התיקון הזה נתרומם המוחין בבחינת מוחא חיוורא דכספא. And therefore, we're able to raise up the מוחין, again, raise up the דעת, that the טוב gets into the דיבור, like we started the Torah. We we said that the when there's when there's דם נדה, that's a separation, but when there's לבנונית, when there's white in the בגדים, but where does the white come from? It's because there's a connection going all the way up to חכמה, that's where the זרע come from, that's where the חיוורא, that the the טיפא חיוורתא comes from, and white as silver.

In in other areas, we talk about the idea of the of the כור, of the smelting process, the purification process, when something is pure silver, so we're associating silver with whiteness that comes from the חכמה, when it's associated with with impurities, then that would be associating כסף that has that has impurities mixed in. So, it's interesting because, in one way, we talk about תיקון כללי, does this apply to all areas of Torah? Or does every category have its own תיקון כללי? In principle, I guess they can both be true. As you rise up in the system, you're going to get to things that branch out and encompass more and more.

And the truth is is that because everything that's in the that's in the פרט is in the כלל, and vice versa, at every level, we can have this idea of תיקון כללי, and everything can have its own system of חסד, גבורה, תפארת, נצח, הוד, יסוד, so it's true in a klalisdik sense, and a pratisdik sense. So, it's interesting, in a certain in a certain way, we're aligning all of these things with יסוד. On the other hand, can they exist separately? In other words, can a person have a problem particularly with money and not with other things, and need to fix the idea of money, and how will that apply to other מצוות and עבירות?

Something that maybe we'll discuss as we go forward, but איך שיהיה, this is the idea of aligning ourselves with רצון השם, and the idea of our עבירות creating certain, a separation, which results in certain פגם, and the idea of fixing those פגמים in the in the context of תיקון הכללי. Now finishing off, אבל על שם זה נקרא משא ומתן, so Rabbeinu ties it into why משא ומתן is called that. We had suggested something else earlier, but he's going to say that משא is indicative of עבירות, and מתן, which is to give, is indicative of tzedakah, and that tzedakah will fix the עבירות בתורת תיקון כללי.

להורות שיש בו תיקון לבחינת בגדים הנ''ל. There is a a tikkun to the בחינה of that separation between the יסוד and the מלכות, לבחינת דמים הנ''ל to the בחינה of דמים. דם, which is again דם נידה, which is the separation between the יסוד, the יסוד and the מלכות. משא, זה בחינת כי עונותי עברו ראשי. David HaMelech says that his sins were heavy for passed over his head, כמשא כבד יכבדו ממני, like a heavy weight. שהם שס״ה לאוין הנ״ל, that are the 365 לאוין. These are the גידין, they carry the blood. When a person does עבירות, it causes blood, which we already saw in the context of the חולי נופל, that this causes the separation, ultimately the pressure on the מוחין, so that the limbs tremble.

שמתגברים על הראש, שהוא המוחין, בבחינת לא תעמוד על דם רעך כנ״ל, that it causes a stoppage so that the מוחין, the לבנוניות, the whiteness, can't flow through from the חכמה down the system, but rather it stops and it puts pressure and it separates between the מוחין and the limbs, causing the trembling, which is symbolic of the זרע לבטלה. והוא בחינת פגם הבגדים הנ״ל, כנ״ל. וזה כבד יכבדו, this is what it means that the כבוד is מלכות, but כבד יכבדו, something that's extremely heavy, יכבדו, היינו בחינת מלך הכבוד הנ״ל, so it's discussing the idea of מלך הכבוד, the Shechinah, which is the ספירה of מלכות, which is כבוד.

Why is the כבד is heavy? היינו בחינת הדמים שהכבד מלא דם, associated with דם because the liver is full of דם, שהוא בחינת דם הנידה הנ״ל, that is specifically the דם הנידה, which will cause a separation. So it causes the it causes this דם נידה to be associated with שכינה, which is a period. Matan, so now comes matan, comes giving, comes צדקה, הוא בחינת תיקון הכללי, שהוא צדקה, בחינת מתן אדם ירחיב לו, that a person who gives, it widens for him, and so we see that tzedakah is called מתן, בחינת קשת הברית, שהוא הצדיק, בחינת צדיק חונן ונותן.

Now we associate צדיק with giving, so we have צדיק associated with יסוד, so the שבח צדיקים, there's the תיקון הברית, and now צדיק חונן ונותן, we associate it also with tzedakah. וזה שאמרו חכמינו זכרונם לברכה, פתח זו צדקה. And we know that מלכות is associated with דיבור, that even with the דיבור, a person that in the context of doing business and of speaking about business, but we see that even with one's mouth, he can attach himself to tzedakah, so even let's say a pledge, שאז הדיבור מותר, that already can affect the תיקון when a person uses his mouth to pledge tzedakah, to be associated with tzedakah.

And now that that causes a connection and a תיקון and a תיקון הכללי between יסוד and מלכות, then a person can also speak דיבור, which we said is is the סוד התורה. Okay, I am tempted to to sort of run through paragraph י׳. I wanted to keep within an hour and finish the Torah and then do the appendix next time, but since we're going to have to do a next time for this Torah anyway, I am going to save paragraph י׳ as a summary for next time. But בעזרת השם, I believe we've already we've already discussed the main topics of this Torah, then we're going to read it back into the סבי דבי אתונא, which we already touched on earlier, and there's a short appendix that goes into some of the ideas from earlier in the Torah. Okay, Baruch.