LM 29.4 — Hai Gavra, Part 4 of 4 · תורה כ״ט

Be'ezrat Hashem, this is the fourth shiur on Torah כ״ט, and we are going to begin with paragraph י', which is the last paragraph of the Torah, and then we will learn through the appendix, which paragraph י״א relates to an earlier part of the Torah. But to begin, we can do this I guess either before or afterwards, but I'd like to go through the ideas that we mentioned in the Torah. I'm going to use ר' Chaim Kramer's summary, page 240 in the English ones, as a guide, but we'll mention some of the other ideas that we spoke out along the way and in בית מדרש בלא חידוש, we'll see what else.

So, he starts off and he says that for דיבור to be considered דיבור, for words to be considered speech, it has to contain the quality of good. Now, we spoke out that דיבור is not just a a word that's articulated out loud. Speech has a speaker and a listener. It represents connection. In order for the speech to fulfill its function as speech, that means that it's not סתם that a person hears in the abstract or misinterprets. It has to be that the the speaker is conveying a certain idea and it is received appropriately and accurately.

What is speech? So, if a person starts off and he has, first of all, a desire to get a certain idea across, the intellect will crystallize what that idea is, and as it as it develops, it will be given over so that at the end of the system, it will represent speech given over from the משפיע, from the speaker, from the bestower to the מקבל, to the recipient. In terms of the ספירות, we discuss this as the מוחין, the intellectual ספירות that are at the top of the system, the חכמה, בינה, and דעת. We're not discussing כתר here, but for another time.

And then these will flow through into the מידות: חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, which if you think about a funnel, so all of this is flowing through יסוד, going to יסוד that will be משפיע, and then the מלכות will be will be מקבל. Now, I'm going to give, I guess, one parenthetical over here. When we speak, it's a I believe I've seen it quoted from the Shlah Hakadosh, Rav Dessler discusses it as well, but it's an extremely important idea that we've also discussed before. When we talk about מידות or other anthropomorphisms, some people will think, what is a hand?

A hand is the thing on the end of my wrist, and therefore it represents how I operate with something outside of myself. And therefore, when we say יד השם, for instance, that's a mashal. Therefore, and we can apply the same thing to the מידות. When I think about a particular emotion, a particular הנהגה, a way of dealing with things, it's the way that I relate to it. This is, so to speak, the real world where things happen, and when I speak about Hakadosh Baruch Hu doing something, then that is sort of a mashal. It's the way that Hashem is relating to the world.

It really is So, there are two points. Point number one, it really is actually the opposite. Hakadosh Baruch Hu created a system. Hashem Hakadosh Baruch Hu or even after that, we can't even speak about Hashem, is אין סופיות, and there really is no way for an אין סופיות, an הנהגה of אין סופיות to be dealing with anything else. There's no attachment point. Something that is infinite without boundaries, there's no point of interaction, there's no interface. And therefore, Hakadosh Baruch Hu created the system of the ספירות in order to operate, in order to be משפיע, in order to interact with the world, with people, because the point of creation is that we should have we should have avodah and that we should relate to HaKadosh Baruch Hu.

The true expression of these הנהגה is going to be through the ספירות. The way that we relate, our חסד is a mashal to the השפעה, the way that HaKadosh Baruch Hu deals, called חסד. So, we're not really It's not that we creating anthropomorphisms and we're saying that HaKadosh Baruch Hu deals in a way that people deal with with the world, it's the opposite. These are actually the representations and the mashal at the higher level of how Hashem creates the deals with the world, and the way that these הנהגות manifest and come out in the world is a mashal for the הנהגה of Hashem.

It's not that we have a hand and Hashem operates like a hand. There is הנהגה in the world called יד השם. There is הנהגה of the world called אהבה, called חסד, called גבורה, called whatever you're going to discuss. The way that that comes out in the people interactions might be as it relates, even כעס, even anything like that. And we say, 'Well, how could it be that Hashem has this?' No, you're right. HaKadosh Baruch Hu does not have Don't apply the human way of dealing with these things to Hashem. It's the opposite. In our limited physical way, this is how it comes out.

Another Another important point is that we that we shouldn't attribute any sort of like emotions to HaKadosh Baruch Hu is that and this I saw, I believe the Baal Ha- Tanya discusses it, that if we were to let's say think about a fruit, fruit is sweet and the fruit comes from a seed, comes from a tree, it comes from a seed. So if really it's concentrated in the seed, then there should be an incredible amount of sweetness in the seed. And yet if you open up the seed, you you chew on the seed, you wouldn't taste any sweetness at all.

But it's true, all of the the source of the sweetness is in the seed. So what what what we see over here is there's different levels of relating to the בריאה. The way that we taste the apple is that there is sweetness, and it's true. Everything is sourced in the the bud, in the branch, and then the branch is in the seed, and so on, you can go up. Everything that is in the consequence, so to speak, I guess, everything that comes out will have been in the source, but it's in a totally different way of relating, a totally different language.

It's nothing that we can relate to. So the fact that we see things in this world, הנהגות of חסד, גבורה, תפארת, we shouldn't think, chas v'shalom, that we understand anything directly about HaKadosh Baruch Hu. Hashem is giving us an understanding into his הנהגה with the world. We understand this the way that we relate to the world, but it is a we are definitely infinite amounts of steps removed from thinking that we understand anything about the אין סופיות itself. So, that having been said, HaKadosh Baruch Hu has a certain system that he deals with the world.

The the system is משפיע and מקבל to the extent that the מקבל, the קיבול כללי, the מלכות that goes through the system of ספירות accurately represents, it is in line, it is a a appropriate כלי for everything that came before it, then that means that what you receive will accurately reflect the רצון. I had a desire to do something, I had an inclination, I need a place to live, and therefore I decided I would need to build a house, and I got builders and so on. And then it becomes actualized. If everything in the final picture of the house represents what I initially had in that flash, that רצון, in that desire, then the system will have integrity.

If there is anything that becomes messed up, that it's there's cracks, so to speak, in that כלי, it's not going to it's not going to receive and ultimately hold something that reflects the original רצון. First of all, whatever is being pumped into the system, it's not going into the כלי. It will, so to speak, be יונק the חיצוניים, which is a a separate discussion. But there's also going to be something lacking in the system. It's not it's something that has to be fixed so that there could be a גילוי, so that the רצון can come out.

The whole point of the system is that there should be a גילוי, a represent a representation of the רצון, that it should be actualized. And therefore we have to fix the כלי. The question is is how do we fix it? There's going to be once there's you know, once there's a crack in the pipe, so to speak, then there's going to be things that are going to be messed up all over the place. In an idea of let's say מדות, if a person has כעס, a person has something messed up, then there's going to be an infinite amount of interactions that didn't go right, עבירות that he might that he might commit that are a consequence of this particular מדה.

So how is he that this person going to fix all of these different things? Well, you'd have to go as high up towards the root cause of anything that's going wrong, and if you fix it at that at that root, then everything afterwards will be fixed. The highest thing in the system in our system we said is חכמה. If if we can go all the way up and we can trigger something that will bring in לבנונית, whiteness, into the system, then that will that will fix it. Taking a step back, why is this? So we represented a the the point, the נקודה, the point in the system that we are focused on is in that transaction between יסוד and מלכות, the entire system flowing into the כלי, flowing into מלכות.

The משפיע, מקבל, we could call it איש and אשה. What represents a פירוד, a separation between an איש and אשה? דם, redness. The דם נדה, separation. What represents a תיקון of that? Whiteness, and not only something where the good overcomes the bad, but where actually the דם can become whiteness, the דם נעכר ונעשה חלב, we said. And therefore, where is the whiteness coming from all the way at the top of the system? Where does it get pumped into the system? The חכמה. So if we are in a situation where there is a lot of פגם in that מלכות, in that ultimate כלי, such that it would be impossible to fix every last thing, what do we have to do?

We have to not we'd not not fix it just to put band-aids on it, we have to generate לבנונית to flow through from חכמה into the system, and that will convert the redness, that will convert the דם, and that will restore the system. And therefore we want to do not to go hand-to-hand combat everything that's gone wrong, what we need is something that's a תיקון כללי, a תיקון that can be a level up that can fix it. When we go a level up from מלכות, that's at the level of יסוד, what we do is we actually trigger something that goes all the way to this top of the system.

It's like we said when you turn on the faucet, that will bring things into the system. So if we are able to effect a תיקון at the level of יסוד that will bring in לבנונית from חכמה. What or what is the tikkun that we effect at the level of יסוד? שבח צדיקים. צדיק יסוד עולם. A צדיק represents יסוד. So שבח צדיקים is a tikkun in the דיבור, תיקון הברית with פגם הברית. ברית is associated with יסוד. We explained also with regard to money, tzedakah, and we associated tzedakah with צדיק. So when it comes to money, there is tikkunim that can happen at the level of money and that would represent יסוד.

And all of these things really serve to bring לבנונית into the system. They trigger a bottom-up and a top-down reaction to bring לבנונית into the system. It's interesting at the end in the Kitzur Likutei Moharan also discusses this, that any particular aveirah, cuz where do these פגמים come from? A person doesn't necessarily do everything wrong. Every type of aveirah will have its own תיקון הכללי. We just addressed דיבור and פגם הברית and and the idea of tzedakah and fixing money, and not just giving tzedakah, but really the idea that a person relates to money, relates to עבודה, relates to how they work.

Everything that they generate money is in order to give tzedakah, so it makes it all part of that of that שפע, of the the entire moneymaking process becomes a חלק of צדקה, יסוד, and then again brings this לבנונית into the system through the חכמה that can convert the blood so that it rectifies the פגם. We gave a mashal that's worth hearing in the last shiur, understanding this idea through Rosh Hashanah coming before Yom Kippur. Do we look at doing teshuvah and trying to be mechaper every single last aveirah and chasing it down, or if a person is מקבל עול מלכות שמים, they redefine themselves, they're a different person, they don't relate even more to those aveirot.

Then a person can go clean up the spilled milk. But in order to to to effectively fix the entire system, you do it you do it a level up. Something that it's like cause and effect. Something at the level of the cause will change the system, then there can be a tikkun in everything else. So, on one hand, we actually address different תיקון הכללי, so to speak, for different aveirot. But to the extent that there are certain middot that are all-encompassing, we've addressed before why שמירת הברית and תיקון הברית is a is כולל other things, then maybe it's it's not just a matter of different תיקון הכללי's for different aveirot, but there could be certain things that are really root level middot that also encompass different types of aveirot.

And this in our Torah, we didn't so much discuss the ten kapitlach which are associated with יסוד and תיקון הברית, but to the extent that these achieve and effect a tikkun of שמירת הברית, and שמירת הברית is a תיקון הכללי and that is able to bring in לבנונית from חכמה, so then that's why the idea of the ten kapitlach and working on שמירת הברית, these things are what is necessary to fix everything that that at the last levels is a פגם so that we can ultimately reattach ourselves to הקדוש ברוך הוא, restore the connection between יסוד and מלכות, and and restore it so that everything in our life, in the world, is ultimately reflective of רצון השם.

And the more that we do that, the more that the כלי grows, and the more that we could be מקבל, and the higher we can get towards the אינסופיות building our attachment to הקדוש ברוך הוא. Okay, so much for going through inside the summary. Paragraph י, it's on page מ״א. It looks like at least in this one might be a typo, it says paragraph י״א, but it goes from ט to י״א, so paragraph י and it is page מ״א. והנה הכלל שצריך לתקן תחילה תיקון הכללי. The first thing that we therefore have to change or address to fix is going to be the תיקון כללי.

ועל ידי זה ממילא יתוקן הכל בפרט. And then everything else will be fixed. And this is what we're going to plug back into the discussion that we started off with between Rabbi Yehoshua ben Chananya and the Savi d'Bei Atona, the Athenian scholars, which was it would seem to be easier to address to fix mistakes, פגם, at a lower altitude. The higher, so to speak, you get, it seems to be a much bigger change. And therefore, we the way that we've been going through this Torah when we spoke out, we're saying it's impossible to go chase down every one of these individual mistakes.

What we're going to do is we're going to go higher up. We're going to fix the מדה at the root cause. That seems to be a much bigger task. I can say I'm sorry for an individual thing, I can go pay back a loan. To change a מדה is harder than the entire world. So over here, on one hand, we're saying that it's too difficult, it's not practical to address the sins at the lower level. And on the other hand, we're saying, "So how should we address it? Do the תיקון הכללי, go a level above." Although in in how we're addressing it, this obviously makes perfect sense.

This is how Rabbeinu is telling it to us. ואף שתיקון הכללי הוא גבוה ומרומם יותר מתיקון כל דבר בפרט, and even though the Tikkun HaKlali at the level of יסוד, whether it's צדקה, שבח צדיקים, תיקון הברית, this is at a higher level than something that happened at the מלכות, something that in the level of עשיה, something that we did wrong. עם כל זה, מחמת שתיקון כל דבר תלוי בהמוח, the תיקון is ultimately תלוי in being able to bring energy, to bring לבנונית into the system to convert something. I'm sitting here stuck in the mud, I can't make a change.

What I do is I turn on even a brighter light, so to speak, right? I turn on that clarity. One of the examples that we've used before is if I if I'm not sure whether A is right or B is right, if I shine the light of truth, I see something with clarity, I don't even have to fight between A and B. All of a sudden, it's clear what's right, and the other thing just falls away. So, this is a mashal to say that sometimes when you bring when you bring in שפע, you bring in clarity, you bring in truth from the top of the system, then the negative things fall away instead of having to fight between them.

דהיינו להמשיך לבנונית מן המוח, we're going to bring in לבנונית, this whiteness, from the מוחין, all the way above, בבחינת ונוזלים מן לבנון, that נוזל, I think in Hebrew might even be a faucet. A נוזל is like to flow. נוזלים מן לבנון, that the whiteness flows all the way from on top, and then we said that the דם נעכר ונעשה חלב, the redness which caused separations will not just be pushed aside, but it'll actually convert to לבנונית, which is coming from a much higher place. ולרומם המוח, in order to raise up the מוחין, אי אפשר כי אם על ידי תיקון הכללי.

The way to do this to raise up the מוחין, which in the beginning of the Torah we said was to bring in טוב, that טוב comes from דעת into the system, into the דיבור, so that there can be a connection. How do we raise up the מוחין? That's going to be through Tikkun HaKlali, which is associated with יסוד, again שבח צדיקים, תיקון הברית, we're going to discuss צדקה soon, בבחינת כנשר with רוח, which is associated with יסוד. יעיר קינו, it arouses the קינו, which we said is קן, which represents חכמה ובינה, the מוחין כנ״ל. על כן, צריך לילך מתחילה אל המדריגה היותר עליונה מזה.

So we have to go a level up from where the פגם is. We have to go to the יסוד, we have to go to the Tikkun HaKlali. דהיינו תיקון הכללי כדי לתקן ולרומם המוח, ועל ידי זה נתקן הכל ממילא כנ״ל. And once we're able to do that, everything else will be fixed. If it helps, we can think about it in terms of leverage, right? The the the the idea of leverage is that a small change can affect either a lot of weight or a large change, right? In other words, if you change an angle slightly, then what comes out all the way at the end is totally different, or if you use a pulley system, levers, whatever it is.

But small things can can affect big changes. So if you're closer to the source, then it's a much more wholesale type of a consequence to the action. וזה פירוש: האי גברא, this man, דאזיל בעי איתתא דלא כהבי ליה. Now in the ספירות, we said that there's משפיע ומקבל, there's going to be ז״א and מלכות, there's going to be חסד, גבורה, תפארת, נצח, הוד, יסוד that wants to attach to the אשה יראת ה׳, that's going to be representative of מלכות, the שכינה, we want to connect the system. So in this language, the man, the person that wants tikkun, the the חסד, גבורה, תפארת, נצח, הוד, יסוד, the זעיר אנפין, is seeking to attach itself to an אשה, אשה יראת ה׳, to מלכות, to the שכינה, to have a a system again with integrity, so that everything flowing into the מלכות is appropriate, it's accurate, it's coming from the top of the system.

היינו בבחינת אשה יראת ה׳. היינו מי שפגם בעוונות. This person where there's a פגם עוונות, they became separated. He needs to attach himself to the מלכות, to the אשה, because there became a separation, וגרם דם נדה לשכינה כנ״ל. But there was this דם נדה, there was this separation, שעל ידי זה נחש משך לה גבה, and which makes it that the נחש, that the ס״מ is able to be יונק from it. Like we said, if there's שפע that's being pumped into the system, and the מלכות is not being מקבל, so where does it go? It gives a access to the ס״מ to be יונק, ונעשה פירוד בין קודשא בריך הוא ושכינתיה.

And this causes a separation between יסוד and מלכות, between the קודשא בריך הוא and שכינתיה, קודשא בריך הוא meaning the the זעיר אנפין which sums up the those six ספירות, and the שכינה which represents מלכות. וזהו: לא כיהבי ליה. And that's what it means it wasn't given to him, it couldn't attach. בבחינת שאג ישאג על נוהו כנ״ל. Last year we spoke out that when the שכינה the קודשא בריך הוא is roaring על נוהו, נוהו is the abode, the the שכינה where it's שוכן in the Malchut, because there's this separation. So how do we fix it?

We have to go a level up, we go to the תיקון הכללי. So in this case, that's what in in the discussion it said, Rabbi Yehoshua ben Chananya, how did he answer the question? If you can't get an isha at this level, go a level up. מאי חזית דאזלת להיכא דמידלי מיניה? The the way that Rabbi Yehoshua ben Chananya represented it, he is he tried to put a peg in the bottom of the wall, and then he put it higher in the wall to answer the question: If you can't get a woman at this level, an isha at that level, then go a level up.

היינו כשרוצה לטהר את המלכות מן הדמים, when we want to restore that connection, to get rid of the דם נדה, הוא הולך למדריגה היותר עליונה, go to a higher level. If you can't be metaken at the level of all the 365 aveirot, the the dam that's represented in 365 גידין, what do you do? Go to the source, go closer to what's controlling the leverage, go to the תיקון. Now again, it's it's both bottom-up and top-down. On one hand, I could say that by fixing a midah, it will end up being metaken all of the consequences of that midah.

Over here, it's also bottom up that that that the תיקון הכללי will go all the way up to the top of the system and bring לבנונית in from the Chochmah, which is all the way at the top, and then restore that connection. היינו תיקון הכללי שהוא למעלה מאישה יראת ה׳, that the תיקון הכללי is at Yesod, which is a level above Malchut. בבחינת צדיק מושל, a tzadik who is above, he controls, he's מושל ביראת אלקים, controls the שכינה, אשה יראת ה׳. So therefore, if a person makes this change at the level of Yesod, it will affect everything at the level of Malchut.

כי הצדיק שהוא בבחינת תיקון הכללי הוא למעלה, the tzadik is at the level of תיקון הכללי, it's again associated with Yesod, והוא מושל ביראת אלקים, and he controls, will have an effect, will rule over the Malchut. So if you want to affect the change in Malchut, you can do it at the level of יסוד, שהוא בבחינת מלכות, כמו שכתוב אלמלא מוראה של מלכות. Brings a pasuk in Avot or a Mishnah in Avot which associates מוראה, יראת אלקים, with Malchut. וזהו שקל סיכתא דעצה לתתא, that Rabbi Yehoshua ben Chananya, we're going a little fast, I know, but we just spoke out all these concepts.

He tried to stick a peg in the bottom of the wall that couldn't go in. סיכתא הן יסודות ומסמרות. What is the peg? A סיכתא is a it's like a yeah, peg, כמו שפירש רש״י, היינו בבחינת דברי תורה, כמו שכתוב דברי חכמים כדרבונות וכמסמרות. There is a pasuk in Kohelet that associates words of Torah with with pegs, and we mentioned this also, left it out of the introduction, that in order to be able to say סודי תורה, words that are representative of of the the depths of Torah, the חכמת אלוקות, right? How is it that we're able to say words that are accurate?

Because any words that we say are really just the tip of the iceberg, the depth is something that goes all the way to to to the heights. So the words that we say need to be connected, they need to be an accurate representation of רצון ה׳. That's only if the system is connected. If there's a breakage between יסוד and מלכות, we have no we have no reshut to be able to speak words. I mean, and you could see this, people that say I don't know that much about it, but you know, secular people that are into Kabbalah and פנימיות התורה and they say words, it would be at best the equivalent of, you know, people like me and you saying, I don't know, E=mc^2.

It's true on paper, but because we don't have it's not connected with our mind, we don't even know what it's talking about, either you would just say empty words at best, or at worst, you would associate, you would read in other concepts that are just not correct, and it would be a tremendous distortion into something that was supposed to represent a a very primal truth. So therefore, what happened was is Rabbi Yehoshua ben Chananya represented that the words of Torah couldn't come out. You only have a reshut to say סודי תורה if there is a connection between יסוד and מלכות.

If there's a break in that connection, then you have no reshut to speak out words that are סודי תורה. דעצה לתתא, היינו בבחינת מדרגות תחתונות. He tried to stick it at the bottom, and the the peg didn't go in. The words of Torah couldn't be spoken out. כשאין תיקון הכללי, because there was no תיקון הכללי, בבחינת בתר דאסתלק רבי שמעון, because there was no תיקון הכללי, we couldn't speak out the words. And we said this earlier in the Torah, that when Rabbi Shimon bar Yochai was alive, he represented the the קשת הברית, the utmost in תיקון הברית, then he was able to bring out סודי תורה into the world.

However, when there was no תיקון הכללי, there was no תיקון at this level, שאז הדיבור אסור, it's asur to say those words, and therefore the peg didn't go in. וזהו ולא על, that's why the peg didn't go into the wall. היינו שלא היה אפשר אז לדבר דברי תורה, כנ״ל, and therefore he wasn't able to say words of Torah. דעצה לעילא ועל, so what did he do? He tried at a higher level in order to effect תיקון הכללי. היינו בבחינת ביומוי דרבי שמעון שהוא קשת הברית, שהוא תיקון הכללי, שאז הדיבור מותר. So at the level of when there is תיקון הכללי, which was like when Rabbi Shimon bar Yochai was alive, so then there was תיקון הכללי, there was צדיק יסוד עולם, there was קשת הברית, and therefore we were able to discuss סודי תורה in the world.

היינו שהראה להם, רבי יהושע בן חנניה showed them, שאי אפשר לתקן הדיבור כי אם על ידי שבח צדיקים. And what is the the Tikun Haklali? We said it's תיקון הברית, but it's also שבח צדיקים, it's the praise of the צדיקים, who also represent יסוד, שהוא תיקון הכללי להדיבור. All of these things all represent at one level, either within a particular a particular idea or a general idea, but if at whatever level you're dealing with מלכות, you're dealing with the עשיה, you're dealing how things come out in the system, the level of יסוד is one level above.

So however you fix יסוד, however you go above the particular פגם, that is going to effect this chain reaction of bringing לבנונית into the system. And again, things that are closer to primal מדות that affect all other מדות are going to have a broader reach, והוא הדין כולם. דברים אי אפשר לתקן כי אם על ידי תיקון הכללי, everything needs to be affected through תיקון הכללי, כדי להרים את המוח, in order to to raise up, so to speak, the מוחין שמשם נמשך כל הלבנוניות כנ״ל, because that's where we're going to be able to bring לבנוניות into the system.

וזה היינו נמי אי סרמי לי בת מזלי, and this is what Rabbi Yehoshua said to them, that a person who has a בת מזלי, in other words, even practically speaking, the fact that a girl is better or worse, if you didn't get this girl, what makes you think you can get a girl of higher caliber? Because she's my בת מזלי, and the other one isn't. היינו בחינת המוחין, the בת מזלי represents נוזל, something that flows through חכמה, we said, בחינת ונוזלים מן לבנון. And therefore, if you couldn't get the if you couldn't get a תיקון in the אשה at the lower level, because it was too much פגם, then what do you do?

You go a level up, at the level of תיקון הברית, something that can affect the נוזלים מן לבנון, something that can be בת מזלי that can bring in the חכמה, all the way נוזל, all the way flowing through the לבנוניות, in order to achieve a תיקון at the higher level, which will convert, it will restore the connection, because it'll convert that דם נדה into לבנוניות. It'll take whatever was causing the separation and convert it. היינו שתפס להם דוגמא לדוגמא את הדיבור והראה להם, this is why he took this this peg to stick into the wall, which again is like דברי תורה, because דברי תורה are compared to to a peg.

And that's why he showed it to them with this idea that the סודי תורה, the דיבור is only able to be spoken when this connection is restored. Potentially, I'm not sure if this is what he means, but maybe we could say that that's why if we he was speak saying that in a מצב where you're not even able to speak words, you have to restore that connection, able to speak words, that's why he did it with a משל of action rather than responding in words. I don't know if that's what he means specifically, but I think it fits as well.

I actually heard something similar about the the simanim on Rosh Hashanah, that, you know, we think about what is the what's the עיקר? The יהי רצון or the action? And I heard somebody make a point one time that, no, the what we're showing Hakadosh Baruch Hu, what's in line with this Torah, is that if we have not been fulfilling our duty as a mentsh, as an אדם, then what's an אדם? רוח ממללא, it's a person who speaks. We don't even have the היכי תמצי to open our mouth and speak. So what do we do? We're just, you know, beyond words, we we just want to show, we need to do something that's going to it's almost like a silent prayer.

Okay, it's a nice idea, I don't know exactly, but over here also, so he Rabbi Yehoshua ben Chananya answered them with an action, with a demonstration rather than with words. והראה להם שאי אפשר לתקן כי אם על ידי תיקון הכללי, that the only way to achieve this connection between איש and אשה is with tikkun haklali. והראיה כי בימי רבי שמעון היה הדיבור על תיקונו. ובתר דאסתלק נאמר אל תתן את פיך. That the re'aya to this is that when there was Rabbi Shimon bar Yochai, when there was שבח צדיקים, when there was a תיקון הברית in the world, we were able to bring out words, the the peg, we were able to attach ourselves to the אשה, bring out סודי תורה into the world.

And when Rabbi Shimon bar Yochai was niftar, so then we could we no longer had access to the peg, the peg couldn't go in, there was no דיבור in the world, there was no attachment between איש and אשה. וזהו ובעו למנעצה וכולי כנ״ל, and that's why he tried originally to show that at the lower level, when it couldn't go in, what do you do? You raise it up at the level of tikkun haklali, and then the peg goes in, then there can be divrei Torah, then there can be דיבור. וכמו כן כל הדברים צריך לתקן על ידי תיקון הכללי השייך לו.

And therefore again, over here we're not talking about tikkun haklali in the entire system, we're going to be talking about in whatever degree has to be fixed. Therefore, you go a level up, and you create leverage for those things. כגון משא ומתן, we spoke about in the last shiur, business, על ידי tzedakah, that everything that a person does, they get up, they go to work, הריני מוכן ומזומן לקיים מצות עשה, and I'm going to do this in order to give tzedakah. Maybe perhaps you could say also, in order to support my family, in order to have money to learn, but in other words, it's not that I have $100 and then 10 of them go for tzedakah, but the 90 is mine.

No, I have I earn all of the money, everything that will be given to tzedakah is an is an indistinguishable part of the whole until ultimately I separate and I give the tzedakah. But I'm earning money for tzedakah. And we said very nicely last time, I think, also, which fits over here, that the that by earning money to give tzedakah, what I'm doing is I'm actually making myself part of the משפיע, part of the process, and therefore instead of being the recipient of the money, now who am I? I'm a גשמי, I have my own priorities, I, you know, הלוואי that I should do everything l'shem shamayim, but I don't.

So if I earn the money, now HaKadosh Baruch Hu is mashpia is being mashpia money into the world, and I take it for some other purpose, but by earning it in order to give tzedakah, I, so to speak, change sides of the table. Now I'm on HaKadosh Baruch Hu's side of the table, I'm a mashpia, and if I'm a mashpia, so then HaKadosh Baruch Hu can pump in shefa. through me, Be'ezrat Hashem it's going to be a zechut for parnasah. Okay, nice idea, but in any event, וכן כולם צריך לתקן כל דבר על ידי תיקון הכללי השייך לו, bottom line is is that whatever there is a pegam, whatever there is aveirot, a person in order to fix it can't run around and try to fix every individual detail.

What you do is you do the tikkun haklali that's shayach for that thing. וזה מחמת שצריך להרמת המוחין. Ultimately this is because, again, it's bottom up and then top down, whenever you achieve the tikkun haklali, so now that already incorporates everything you did wrong, which elevates everything, which now goes all the way up to the mochin, it brings in levanunit, which is able to restore that separation that was caused by the דם נדה. להמשיך משם לבנונית לתקן וללבן כל הפגמים, it whitens all the פגמים, וזה אי אפשר כי אם על ידי תיקון הכללי כנ״ל. וזה בחינת היינו נמי דרמי ליה בסמאזלי, that this is going to be the בסמאזלי.

When the peg didn't go in lower down, he couldn't say the סוד התורה, there was no connection between yesod and malchut, then he put the peg up, because that's tikkun haklali, that's at the level of b'samazali, that's going to cause נוזלים מן לבנון, it's going to cause levanunit to come into the system, and convert the דם נדה. בחינת ונוזלים מן לבנון, לבונה דמוחא כנ״ל. Finishing off, he quotes a pasuk over here, כסף נבחר לשון צדיק. It's a pasuk in Mishlei. Maybe different ways of understanding how how to interpret it over here. Rav Chaim Kramer has a note, and I heard Rav Maimon also says: כסף נבחר, כסף, we said the silver or the whiteness represents the mochin.

Nivchar is when it's elevated. לשון צדיק, how do you elevate it? לשון צדיק, through שבח צדיקים, which is one of the the first idea of tikkun haklali that we said. When you have שבח צדיקים, לשון צדיק, so then it elevates the the כסף, it elevates the לבנונית at the level of the מוחין and it changes the system. The ends of words of the סופי תיבות of this פסוק, כסף נבחר לשון צדיק, is פ-ר-נ-ק, which in I think at least Rabbi Chaim Kramer brings in Yiddish is France. Rabbi Maimon mentioned that the currency in which again, ממון, is in France is the franc.

But in any event, I think at the beginning of this year, maybe it was last year, I think it was this one, we discussed an unbelievable way of understanding how רבנו was able to incorporate everything that was going on into a particular Torah that he wanted to give over, and at that time, it seems that there were political things going on with France. Rabbi Chaim Kramer brings that רבנו had reason to be concerned with France during his lifetime because the French under Napoleon were attempting to conquer Europe and beyond, and that the French culture represented the anti-תיקון הברית, we'll say, in all three areas that we've been discussing, as far as promiscuity issues, as far as their ways of relating to ממון, and therefore, he over here referenced the תיקון הברית which was the opposite of the French culture.

ובזה ענין מה ששייכות יש להפסוק זה לתורה הנ״ל יתבאר במקום אחר, so he doesn't talk about it over here, there's reference over here to Chayei Moharan אות כ׳. But again, כסף נבחר לשון צדיק, for our purposes, elevating the מוח, שבח צדיקים, and this is תיקון הברית, which fixes up the פגם הברית, which is represented by France, which is the סופי תיבות of this פסוק. Okay, this is, Baruch Hashem, we are through the through the main part of תורה כ״ט, and now we will learn together the last piece which relates to אות ח׳, where we had said that yayin has a בחינה of בוגד.

We related בוגד first of all like treachery or betrayal, but also to money. So we had said that yayin also can reinforce דם. Yayin is red, yayin reinforces דם and separation, but yayin is also תירוש. תירוש could either be poverty, רש, or ראש. And therefore, wine can either reinforce and cause a separation or actually, the Gemara says in places that wine can expand the mind, right? We make קידוש on wine, wine can go either way. And therefore, over here he continues, רבנו says, ועל כן אשה שדמיה מרובין ואין לה וסת, a woman who sees a lot of דם, brings over here a Gemara in Kesubos, that an אשה שדמיה מרובין, בניה מרובין, a woman who has a lot of dam, she will have a lot of children.

However, the kavanah over there is somebody who has a an organized, a consistent cycle, and that will be good for her, but if she has a ריבוי דמים, however, she does not have a consistent cycle, so she won't be able to become tahor appropriately and she needs a refuah. But in any event, it says that with regard to a woman who has a lot of dam, but she doesn't have a way to be metaher herself easily, אף שהיין מזיק לה, even though wine should be harmful to her, כנ״ל, בחינת יין כי יתאדם, because yayin, wine, is associated with dam with even more and that's already bad for her, שחריתא דדם, that wine can bring people to do even murder, could bring aveirot, could bring treachery, בחינת נכנס יין יצא סוד כנ״ל, and also we said that if there is dam, if there's a separation between יסוד and מלכות, so then a person is not allowed to speak out secrets, לא תלך רכיל, and we associate that with secrets, with סודי התורה.

עם כל זה רפואתה על ידי יין שהסתכל בו הצדיק האמיתי. Very often it comes up in the Chumash where something bitter was able to turn water sweet and so on, and other places that that the refuah will be something counter-intuitive because, one way of understanding this, the refuah is not something that is just in this world, it's coming from Hakadosh Baruch Hu, and therefore there are times that Hakadosh Baruch Hu will make it that the antidote for something is totally counter-intuitive, it's nothing that you would expect. You wouldn't put, if you needed to turn something sweet, you wouldn't throw something bitter into it, and over here again the note brings by Hakadosh Baruch Hu, by Marah, it brings by Elisha also that he that he affected a change by something that would be counter-intuitive.

But I guess this this also for us reinforces in the world that there is there aren't things in principle that are good or bad, it's how we use them. The building blocks, the energy is in the world, a person can have oneg and nega. The the energy is there, it's a question of us creating the keli. The or is there, Hakadosh Baruch Hu kevayachol is ready, willing, and able, he wants nothing but for us to create that כלי קיבול, it's because of the keli that a dirty keli is going to make dirty a water, whatever you put into the keli.

It's for us to act appropriately in order to make it that this energy can achieve something good, can achieve רצון השם, and we can ultimately grow through it and be davek to Hakadosh Baruch Hu. So over here, if this woman has too much dam, how can she affect a change in that? Well, wine really should be the opposite because wine causes dam, but over here, she can drink wine, again, עם כל זה רפואתה על ידי שהסתכל בו הצדיק האמיתי, she'll drink wine that a tzadik looked at it. Over here, it says that the, we're going to see, but I'll just read for a second the Kitzur.

He says that the tzadik's eyes are like שערות which the שערות are something that comes from the מוחין. This is actually an allusion to something very kabbalistic. So at a very simple level, we'll say that the the focused look, not just a ראיה, not just a sight, but הסתכלות, a focused look coming out of the tzadik's eyes is associated with שערות. שערות is associated with energy coming from the mind, and we had said, how do you rectify דם? By לבנונית. לבנונית is something that comes from the mind, so by by bringing לבנונית into the דם, it's able to not just overcome it, but to convert it.

כי עינים הם בחינת שערות, כי and again, it's kabbalistic, but we'll read through it, כי שבעה גלדי עינא, the seven parts of the eye, הם בחינת שבע מחלפות ראשי. This relates to seven braids of the שערות of the hair, an allusion to שמשון הגיבור, והם בחינת המוחין כי שערות הם מותרי מוחין. The שערות relate to the מוחין because the שערות, the hair, comes out, it comes out of the skull, and therefore the the the שערות relate to the מוחין, and we also see that it relates to the powers in the eye, so that the tzadik gazing at this wine is like bringing לבנונית in it from the mind, ועל כן הם בחינת שבע מחלפות בחינת שבע מידות, and the seven braids of hair will ultimately correspond to the שבע מידות.

We've said before that that that really the Baal HaTanya is very deliberate about this, that if we want to fix our emotions, it has to be in the mind, it has to be in the in the Torah, in the לבנונית, in the חכמה, בינה, דעת, but the the point that I that I'm focusing on over here is if a person has a certain emotion, why would they be sad or happy at a certain piece of news? It's because of their understanding of the news. A person can go to an event, and they don't know how to feel about that event until they have a certain understanding.

A person sees a kid fall or have something good happen to them, you know, they might say, "Oy vey, he fell," and then they realize it's their kid. What changed? Their knowledge about the situation. Our understanding will affect our emotions. So therefore, the seven the seven hairs which come from the מוחין, those will also affect the מידות. שחלפין ועברין מחשבה שבמוח, why חלפין is the lashon of that we're using for braids? Because חלף is to switch or to pass by, thoughts are, so to speak, fleeting, כי מחשבה שבמוח כפי המידה שבאדם, the מחשבות are according to the מידות, they're very attached to the מידות.

I just explained why that's true top-down, why the מחשבות follow the מידות, וכפי המידה שאדם אוחז בה כן חלפין ועבר עליו מחשבה שבמוח. Over here, it's it's a it's a cycle. According to the way that the מידות are, how my lens through which I look at something, I have a disposition how I relate to things, those will affect the way that I think about it. The way that I think about it will affect the way that I that I feel about it, so it becomes a cycle. But in any event, we see that the מחלפות of hair which were at the higher level, those will be in accordance with the מידות, as they're linked to the מידות like we said in both directions.

Over here, he says bottom-up. Yeah, so okay, וזה שבע מחלפות ראשי לשון חלף עבר כנ״ל, so that relates to the וכשפוגמין בשערות, and when there's a פגם in the שערות, נפגם הראיה, and therefore, if there is going to be a פגם in the שערות which were linking to the מוח, since the ראיה, the כח of sight is also linked to the מוחין, therefore, if there's a פגם in the שערות, there will also be, and and I guess this also links our Torah because we we we've been speaking throughout the entire Torah that there is both bottom-up and top-down, that the תיקון הכללי will flow all the way up to the מוחין, which will send in the לבנונית which goes back down, so it's okay that it's going in both directions, but if there's a פגם in the שערות, so then that will also bring a פגם in the ראיה, in the sight, שבע גלדי עינא, the seven parts of the eye.

ועל כן שמשון שפגם בשבע מחלפות ראשו, נאמר בו: ״וינקרו פלשתים את עיניו״. He has a linkage to the story by Shimshon, not going to go into it now, that when his hair was cut, the braids were cut, then it all it resulted in the פלשתים blinding him, rachmana litzlan. ועל כן, על ידי שבע גלדי עינא, and therefore, through the parts of the eye of the צדיק that was not פוגם in this כח of the eye, the the צדיק represents תיקון הכללי, the bringing in לבנונית from the חכמה, and therefore also he has a תיקון in his eyes as well, in שמירת העין, we could say, which is also linked to תיקון הברית, מתקנין בחינת שבע מחלפות ראשו, שהם השערות.

Therefore, he has a תיקון also in the מוחין, in the שערות which come from the מוחין, בבחינת: ״ושער ראשה כעמר נקי״, that the, it's a פסוק in Daniel, that the hairs of the head are, it links this to white wool, בבחינת לשון של זהורית, שמלבין האדמימות של שס״ה גידין. What what the the significance of white wool is that there was a string of red wool on Yom Kippur that when it turned white, this represented a תשובה, this represented a תיקון. So the wool turning from red to white also represents a tikkun in the process, ובבחינת: ״אם יאדימו כתולע כצמר יהיו״.

If there's sins like red or like a worm, then it will turn צמר, like white wool, through teshuvah. נמצא שנתתקן על ידי זה האדמימות, שהוא בבחינת דם נדה, כנ״ל, that through the the בחינה of שערות, which represent what which also are reflected in white wool, this brings a tikkun in אדמימות, which is again the blood, the דם, the separation. Through bringing in the white wool, through the שערות, through the מוחין, the לבנונית, it's going to bring a tikkun in the דם, in the separation, to reattach יסוד and מלכות. But again, in the example that he's giving over here, in this woman who's experiencing too much דם, how do we convert that דם into לבנונית through this tikkun?

And through wine, specifically, wine really could go either way. Wine in the negative sense brings רוש, it brings עניות, it brings poverty, we've been talking about פרנסה, but but in in a proper way, then it actually can effect the tikkun, there could be kiddush. How do we effect it proper? Through the tzaddik being מסתכל at the wine, which associates it with חכמה, with the רוחניות coming out of the eyes, which is associated with the hair, which is associated with the מוחין, with the חכמה, and it brings לבנונית into the system. וזה בחינת: ״מן המצר קראתי יה״.

מצר, אותיות צמר. Through the whiteness of the wool, through the לבנונית, ״קראתי״, we bring in דיבור, ״יה״. ״יה״ is representative, did Reb Eyman explain this, ״יה״ is representative of חכמה and בינה, because everything goes into י-ה-ו-ה. י-ה-ו-ה would be י׳ would be חכמה, ה׳ would be the ה׳ ראשונה would be בינה, ו׳ would be the ו״ק, would be חג״ת נה״י, and then the ה׳ אחרונה would be the מלכות. Again, we're תשובה, תשוב ה׳, we're trying to the ו׳ and the ה׳ become detached, then we're trying to reattach the ה׳ and the ו׳. This is why we said before that the original, the first, the י-ה stay together, that's why we called them earlier רעין, they called them friends, they're תרי רעין that don't become separated.

So over here, ״קראתי יה״, that that through the whiteness, ״קראתי״, bring דיבור from ״יה״, from חכמה and בינה, כמובא בכוונות, עיין שם והבן. Okay, again this last piece was a little bit kabbalistic, beyond our pay grade, as they say, but it was consistent with the ideas that we've been discussing. And and Be'ezrat Hashem, okay, so this is this is the practical takeaway, I guess, from this Torah is understanding our work is cut out for us, but as we go in order to attach ourselves to HaKadosh Baruch Hu, understanding the the the placement of תיקון הכללי in in our avodah, that the our entire job is to bring ourselves closer to HaKadosh Baruch Hu, to build up our כלי, to get the אור, and when there's to there's a פגם, when there's aveirot, when we have so much of a blemish and it seems so overwhelming, HaKadosh Baruch Hu כביכול makes it easy for us, not easy in terms of in terms of the the hard, it could be very difficult to make a real change in ourselves, but in terms of the complexity of having to track down every single last aspect of what we've done wrong, certainly you have to return money and have to, you know, apologize when we've done things wrong, but in order to to chase down every last thing that we need to fix, He allows us and opens up our eyes and facilitates for us the idea that we can effect through a תיקון הכללי and bring ourselves and the entire world closer to HaKadosh Baruch Hu. Okay, Be'ezrat Hashem, we're up to Torah