LM 8.4 — Menoras Zahav, Part 4 of 4 · תורה ח׳

Okay, תורה ח', we are finishing off מנורת זהב, that's the name of the תורה, we are going to be on page י״א עמוד א' in the standard print by אות ט', but just to just to regain our stride over here, I'm going to use the summary again from ר' חיים קרמר's notes, although we had a more expanded summary in the last, probably in the second or the third week, as we summed up where we were, but just to summarize: We started off the תורה saying that רוח חיים, the essence of life, when a person has a חסרון, we'll see, in רוחניות and גשמיות, a person can replenish the רוח חיים that he has by an אנחה, by a groan.

A person feels that lack, they're in process of doing תשובה, they קרעכץ, and they have an intake of breath. And when they have that intake of רוח, that intake of ויפח באפיו נשמת חיים, that הקדוש ברוך הוא gave us the רוח חיים, we said based on חז״ל that when a person or someone, a person, when one blows, so you think about blowing up a balloon, so it's coming from the the innermost part of a person, that that הקדוש ברוך הוא, when He blew so to speak the נשמה into into אדם, that was a very an innermost, a primal connection as it were.

So we said that when a person has this intake of רוח, he's able to reconnect and align himself up with the רוח חיים. Now that רוח חיים is received via an attachment with the צדיק הדור. Why? Because when we when there's a תלמיד חכם, a צדיק, a person, we'll see in a second what type of a צדיק, but when there's a צדיק, so that person is really he have he has התבטלות of himself to הקדוש ברוך הוא, who is completely דבוק to הקדוש ברוך הוא and to the ד' אמות of הלכה, and that becomes that becomes his רצון, and that that's his thoughts, so he is really the embodiment.

The גמרא tells us that it's a that that people who, it's a it's a שטות that people will stand up for a ספר תורה and not stand up for a תלמיד חכם. So by a person's התחברות, they take his עצה'ס, but if a person is התחברות and is התבטלות to the צדיק, so then he's able to draw in this רוח חיים and attach himself to the תורה and to the essence of life. The problem is going to be, so רשעים, people that are not aligned with the with the truth and with the תורה and with רצון השם, and they're not getting their source via a צדיק.

So where is it that these people have their רוח חיים so to speak, where is it that they seem to have their energy? So again, go back and listen to those שיעורים, but we discussed זה לעומת זה, that they have a רב דקליפה, and that they are able to get energy from a the the the other side so to speak, something that's not attached all the way at the top, and one of the one of the the ideas that we said is if you can imagine a stream of air, you turn on a gas flame, so it might not seem that strong, but it's so to speak infinite, it's it's it's coming from the source, and even if you would blow the stream, so it

would seem to dissipate, right? But ultimately it's attached and it's anchored in a source, whereas if something was a closed universe, there was like a oh you would stir something up very quickly, then it might be more stormy, it was a it would be a רוח סערה בשעתו, in its time it would seem to have even more energy, and you wouldn't be able to fight against it, it would be able to, a very powerful wind would be able to disrupt that stream. But ultimately, since it doesn't it only has limited momentum, it's not anchored in an ultimate source, it will ultimately fall away, it's just a slow death in terms of where it's holding, רשעים בחייהם אפילו בחייהם קרויים מתים, and ultimately it'll fall away.

And therefore, the רשעים are able to draw their source of life from this רב דקליפה, which is not rooted in the source, but it is a, at least in a temporary sense, in an immediate sense, it's a seemingly alternate source of energy. And therefore, we said that unless a person is truly rooted in the תורה to the extent that he is a צדיק גמור, that his his מדות and his self are totally, not just what he thinks and does and says, but that the that the person in his elements, in his ד' יסודות is כולו תורה, כולו attached to יו״ד-ק״א-וא״ו-ק״א and aligned with הקדוש ברוך הוא, so if there's some sort of an admixture inside of him where the רע will resonate, so then when

he comes when he comes into contact with the רשעים, so then it'll awaken something negative inside of him, he will not be the right person to contend with the רשעים, but rather the only person that would be able to go against the רשעים is somebody who is not going who who is so 100% aligned and rooted at the source, that that that צדיק גמור will not be disrupted by this temporary, by this this this temporary רוח סערה, this temporary burst of energy by the רשעים, that that is the one who would be able to contend with them.

How is it that a person becomes this צדיק גמור, he's able to totally separate out any adm- mixture of of רשעות or or of סטרא אחרא from his from this from within his ד' יסודות that in other words we said that post חטא ראשון originally a person had his the four elements that related to the makeup of the world but ultimately his own makeup of מדות. And post the חטא, so these things have negative manifestations also. There could be אש or רוח, and there's positive מדות and negative מדות, and there's an admixture.

How is it that we can separate out the negative parts of it from ourselves? It's through learning תורה, but not just learning תורה, the ד' אמות of הלכה, שלחן ערוך with the פוסקים. Because one of the worst types the the worst type of of of of סטרא אחרא of קליפה of רע is not just where somebody does something negative, but it's where a person misuses things that have a very high potential. And we say זה לעמת זה, so things that have that are higher on the scale of of being powerful, so then those could be לטב או למוטב.

So when a person uses תורה and then they mislearn הלכה and they use it maybe for their own for their own purposes, they they structure together תורה ideas to support something that's that's actually incorrect, so then that's at the highest level. That's we I think we mentioned קרח the last week. The highest level of ליצנות is not somebody who sits around and tells, you know, inappropriate jokes, that person is סתם a lowlife. The highest person of way of ליצנות is when a person tries קרח's arguments were about מזוזה and ציצית, they they distort הלכה to their own ends, and we know that that קרח's end was was one of a kind.

It was a so so we are but in any event, the way that a person aligns themselves and becomes 100% צדיק גמור, so and and starts separating out the admixtures of negative negativity, negative expression within their מדות is by learning הלכה, and they're able to separate that out. And we said that through תפלה, and through the תפלה which is בכח, which is which is associated with the potential, and the תורה is בפעל, so as a person תפלה and תורה come together, which we discussed how this comes up, starts coming up in several of the תורות already, so that's how a person can bring themselves to to align with תורה and separate out the good from the bad.

And then we discussed also how this is associated with ארבע כנפות and with ציצית and the רוח coming from the רוח coming from all ארבע כנפות from all four corners of the world and attaching oneself to this רוח חיים through the מצוה of ציצית. And now we are going to start אות ט. We so this is really we've already talked about all of the concepts that come up in this תורה, and now we're going to finish up perhaps also, you know, adding in a small נקודה here and there as we talk about it, but either certain ראיות or other associations in in in פסוקים or מאמרי חז״ל.

So we had said that רוח חיים רוח חיים is found in the is found in the תורה, right? ורוח אלקים מרחפת על המים, and the מים is תורה. So we said that and through קבלת התורה, so that's where the Jews were able to align with רוח חיים. However, what happened before the תורה was created before the world, חז״ל tell us, but we're not getting into that now, but what about before the the the כלל ישראל had access to the תורה in that way? The אבות, we said that the אבות learned תורה, so they they had this attachment, but in an actual קבלת התורה דק sense, until we were מצווה ועושה and we had that attachment point.

והנה מבאר למעלה כי הרוח חיים הוא בהתורה, בבחינת ורוח אלקים מרחפת על פני המים כנ״ל. So the essence of life is found in the תורה, and we have to attach ourselves to that. We said that we attach ourselves the the צדיק גמור who is כל כלו תורה, so by our attachment to the צדיק, then we are able to also benefit, and when we draw on our רוח חיים, so we are able to draw on our own essence of life. על כן במצרים שהיה קודם קבלת התורה, so we're going to see a reference where חז״ל tell us that in מצרים, which was before קבלת התורה, ולא היה להם מהיכן לקבל הרוח חיים, so the כלל ישראל did not have access or certainly not in the same

way that we have it now to the תורה, נאמר בהם מקצר רוח. So the פסוק says the פסוק completely says וידבר משה כן אל בני ישראל ולא שמעו אל משה מקצר רוח. They weren't able to hear him because of their shortness of breath in the context of the work. But we're going to explain that a little bit different based on the based on what we the concepts that we've been talking about in this תורה: כי לא היה להם מאין לקבל הרוח חיים. They had shortness of breath, they were call them despondent, but they they were in a position where they were unable to renew, to fill in their חסרון in their לב, their their lacking from with with a with a renewed sense of רוח

חיים because they didn't have the תורה yet, שהוא בבחינת ארך חיים, which is the opposite of קוצר רוח, מאריך רוחא כנ״ל, because we said that that ארך אפים, and we actually, I think in the second שיעור we talked about in the context of the י״ג מדות רחמים, so ארך אפים. But this comes through an אנחה, this groan, this intake of רוח חיים, and since רוח חיים is is essentially found in the תורה, so we did not have that yet. ועל כן נאמר בהם מקוצר רוח, and that's why it says that they had this shortness of breath.

Now, in order to in order to have a זכות to get out of מצרים, so first of all there was זכות אבות, we said that the אבות learned תורה, and also it's brought down that משה רבינו says, מי אנכי כי אלך וכי אוציא, that who am I that I should take them out? And רש״י says, מה זכות, what's the זכות? Why? Because since they weren't מקבל תורה yet, so where was going to be the זכות? Where were they going to be able to attach themselves to the רוח חיים, to the essence of life enough even to get out of מצרים?

This situation, מצרים is actually broken up, as ר׳ נתן tells us, מצר ים, right? כלל ישראל has an infinite quality that that we have a נשמה, ישראל ואורייתא וקודשא בריך הוא, and מצרים was able to as if to contain this. The ים is something that's totally expansive, and מצרים is מצר, was able to hold that back, to to to seemingly put a lid on that. So what זכות is there in order if we can't take our anchor and extend it out of that to line us up with רוח חיים, how are we even going to get out of מצרים?

So it says that that הקדוש ברוך הוא tells משה רבינו, בהוציאך את העם ממצרים תעבדון, that after כלל ישראל get out of מצרים, they're going to they're going to serve me, they're going to do עבודה. And רש״י tells us, מה ששאלת מה זכות, you asked me what this זכות is? It's a זכות גדול שעתידין לקבל את התורה. So even though chronologically it came later, but leaving aside leaving aside that, from the point of view of of of הקדוש ברוך הוא telling משה, it was this זכות, this this idea that they were going to engage עבודה and that they were going to accept the תורה and be מקבל and be able to ממשיך רוח חיים from the תורה, even though it didn't happen yet, that that

זכות was able to carry them through and get them out of מצרים. So it says, that's why it says they were מקוצר רוח שהוא היפך ארך אפים, because that's the opposite of ארך אפים, since they didn't have that longness of breath literally so to speak. So therefore they were missing this this vibrance, this רוח חיים, this essence of life, שהוא בחינת רוח חיים שממשיכין על ידי אנחה, which we are able to access through this intake of breath in a physical sense, להשלים החסרון, and they couldn't draw in their full measure of רוח חיים.

So that was at the end of אות א׳ in this תורה. כי הרוח הוא שלימות החסרון כנ״ל, because רוח is representative it means it means the essence of life, בחינת ויתן לך משאלות לבך, that הקדוש ברוך הוא gives what your heart seeks, that all of the חסרונות are really found in the לב, and the רוח החיים is able to be משלים this lacking that's in the לב. And since in מצרים they didn't have the תורה, so they weren't able to be משלים what was in their what was in their לב, and we're associating at this point the breath on לב, the lacking found in לב could be could be filled in from the breath that's taken in through the mouth.

וזהו, and that's why immediately after they left יציאת מצרים, when they were מקבל the תורה, they were now able to be משלים this חסרון, בחינת in in the vein of a פסוק in תהלים פ״א י״א, it says the beginning of the פסוק says, אנכי ה׳ אלקיך אשר הוצאתיך מארץ מצרים, and immediately afterwards the end of that פסוק says, הרחב פיך ואמלאהו, that open your mouth wide and I will fill it, but that's immediately coming ואמלאהו is coming שנתמלא החסרון, that the the the lacking will be filled, and that's right after אנכי ה׳ אלקיך that I took you out of מצרים.

But why? Because what happened right after יציאת מצרים? They went forward to קבלת התורה, and now they were able to be ממלא the חסרון. וזהו, and this idea of פיך ואמלאהו, that I will fill that open your mouth and I will fill it, בחינת מלאפום, that is a מלאפום, and מלאפום is one of the נקודות, where it's a oo sound with a ו with a dot in front of it. There is another תורה, I think, that goes further into we not get to yet, but we've seen other נקודות, we we saw a סגול and the חיריק.

We've already we already talked about some of the פנימיות inherent in the נקודות, so this references for now the מלאפום. Actually, the Rabbi Rabbi Chaim Kramer's notes mentions, just for what this is worth to us right this second, that the נקודות are representative are represented as as dots and dashes, and in the נקודות there are actually 13 dots: two for the צירי, three for the סגול, two for the שוא, one for the חולם, one for the חיריק, three for the שורק, and the מלאפום has one as well.

That's the 13th the 13th dot, and a lot of times we talk about the dots as being י׳s. We've talked about that before, because a י is essentially a dot with a little line. But not getting into it now, but that these 13 dots are representative of the י״ג מדות רחמים, which would make the מלאפום the last one, ונקה, that That would be already the צדיק גמור we're talking where one comes to cleanse himself and of all of all of this negative negativity like we said and he's able to contend with the רשעים.

So at this stage that we talk about the מלאפום, and the מלאפום is a יוד and a ואו, the יוד right next to the ואו, והוא בחינת יוד מיני דפיקין. So this יוד is represent יוד is 10, and this would be like the 10 דפיקין, the 10 pulses, because through a pulse one is able to measure the רוח חיים, right? That's the vibrance as the heart pumps the blood around the limbs, so depending how a person's pulse is, you could tell something about the רוח חיים, and the ספרים I guess tell us that that there are 10 different types of pulses that would correspond to the רוח חיים.

And since רוח חיים comes from the תורה, that would also be כנגד יוד הדברות. והדופק, one of the one of the other תורות, was it was it the fourth תורה, I think, but we go look, but in any event, we said that where there's a where there's a גזירה, so a person that does a מצוה בשמחה, a person can sensitize himself since the מצות correspond to the different to the different רמ״ח איברים and שס״ה גידים, and the different מצות also is there's רמ״ח עשה and שס״ה לא תעשה, עשה and so forth, and when a person is not able to do a מצוה בשמחה and tap into that, they could see where there's some sort of a lacking and what why why a גזירה is upon

us. But the whole world really is parallel that that הקדוש ברוך הוא's התחברות with the world manifests itself in different ways in terms of the מצות עשה and לא תעשה, and the the parts that that that represent themselves in the human body, who is also a קומה שלימה. So everything really corresponds. A person who is sensitive to these things, they're able to see tremendous things in the in the בריאה in the way that it comes out, and they can they they can really align themselves with רוח השם and certain other messages and things that are going on in the בריאה.

But in any event, so this this idea of יוד מיני דפיקין, that there are 10 different types of pulses that are representative of different types of רוח חיים as they come. So since רוח חיים is in the תורה, that would be כנגד יוד דברות, which are the 10 Commandments, in certain ways the foundation of the מצות, the whole, I think they say that all the all the מצות can be found within the עשרת הדברות. It could be it's brought down even within אנכי, but all of the 10 דברות or or with אנכי לא יהיה, but in any event all the מצות can line up within the עשרת הדברות.

So this is the source, the essence of life, והדופק, and the beating, הוא על ידי הרוח כידוע, right? We we mentioned already from the from the רעיא מהימנא, כה אמר השם ארבע מארבע רוחות באי הרוח, that that was a פסוק in in יחזקאל, and that from ארבע רוחות, so the זהר told us, שהם ארבע אותיות הוי״ה, that that that that that these are ארבע אתוון דהוי״ה, that that, but reading in the תרגום that I have from that piece of זהר, that these line up with the four with the four אותיות of the שם הוי״ה, and this is the רוח that is that beats throughout all of the arteries of the heart.

And it brings a פסוק from יחזקאל also, from the first פרק, אל אשר יהיה שמה הרוח ללכת ילכו, that a person is driven by the רוח, and over here also by the beating of the heart. And of course, what goes down here parallels the spiritual energy, the what's going on upstairs, what's going on in terms of investing the world with with energy, and that parallels its way in terms of the way that the that the עולם העשיה works as well. ועל כן עשרה מיני דפיקין, and therefore the 10 types of heart beating כנגד עשרת הדברות, that parallels with the עשרת הדברות, the reason being כי הרוח שהוא הדופק, that the רוח, which is essentially represented by the pulse, הוא בהתורה כנ״ל, that רוח חיים is

really in the תורה, such that the יוד of the מלאפום is representative of the רוח חיים that's found in the תורה that we have to attach ourself with. Now the problem is is that that's great, but how is it that we need to draw a bridge between us and the רוח חיים, between us and the תורה? So we had discussed this when we talked about the the the נהר, that the river is coming down, I think by by the that that was we discussed it a little bit by the מנורת הזהב, I think, but last week.

But in any event, so we say how we can do that, so that's the ואו with the מלאפום, cuz the the נקודה of a מלאפום is a ואו with a dot next to it, so or towards the inside of it. והואו, which is like a צינור, which is like a pipe, הוא בחינת המשכת הרוח. Now that we have the רוח חיים, we need access to it, so that's going to be the ואו that is like a pipeline, דהיינו מלא פום, מלא פום, which is like fullness of mouth, כי על ידי המשכת הרוח נשלם החסרון.

Through the המשכת הרוח, through filling up the mouth, so to speak, and later on we'll say really the breath is going into the lungs, that the same way that there're חמשה חומשי תורה and there were the five strings on דוד המלך's harp, that there are going to be five five lobes of the of the lung, but where where we draw in the רוח into really all of these things, this is when you look under the hood. So you see, when you look from the outside, we've said this before, it seems that there's so many different facets to creation and reality, but as you go deeper and deeper and you work towards the שורש, you could see that's the idea of this פנימיות, that for somebody

who doesn't learn into פנימיות, it seems to be that there's no connection and and that you're trying to make these these dotted line connections, A to B to C to E, right, to all these things, it seems like a stretch. But once you're able to dive take a deeper dive, and you can see that you learn a little bit of the פנימיות, so now, when you work your way back out, it becomes beautiful. It's not it's it's not that you're making false connections between things that aren't connected, but rather, when you start from the inside out, you can just see that it's the same idea that's represented in different contexts, even though those contexts would not otherwise seem to have what to do with each

other. So now, כי על ידי המשכת הרוח נשלם החסרון, now when we draw the רוח in, the חסרון can be filled up, שזהו בחינת הרחב פיך ואמלאהו, that after we got the תורה, we said after אנכי ה׳ אלקיך that took us out of מצרים, so now הרחב פיך ואמלאהו, that's the פסוק in תהלים, because now we'll have access to תורה, שנתמלא החסרון כנ״ל, to fill up the משאלות לבך, to fill out what was lacking in our heart, the קוצר רוח, now we'll have access to the י״ג מדות הרחמים, now we're going to have the ארך אפים, שזהו בחינת מלופם מלא פום כנ״ל, a filling of the mouth, the מלופם, which is the final stage, the צדיק גמור, like we said, of the י״ג מדות הרחמים,

ונקה at that stage is where everything is משלים itself and we're able to line up with our line ourselves up with with רצון ה׳ and be able also to be able to contend with רשעים. Also the the Rav Chaim Kramer note brings it seems that it's it will be further addressed in תורה קט״ו, but he mentions קול דודי דופק, so that's a פסוק from שיר השירים, but דופק, which is knocking, is similar to the word for pulse. And he says that that sometimes the the the where does it what drives a person, when a person has a certain yearning for something, right?

A תאוה, it could be for better or for for worse, but he says that when the heart yearns and pulsates for for holiness, for קדושה, for תורה, and sometimes the the heart, a person is yearning and he feels a gap, he's looking for things that might not be קדושה. So as a person seems to be able to fill a lack, they have to look for a lifeline. Sometimes they look hopefully for a positive lifeline, and once they're attached themselves to the אמת and the truth and רוח חיים and תורה and צדיקים, then everything else falls away and can't affect them.

But unfortunately, רשעים also, when they have that קול דודי דופק when they have that דופק, they they have when they have a lacking, they can look to something where their heart is yearning for the negative thing, and they can attach to they can attach to a to to to the negative sources, which ultimately are temporary and won't carry the day, but in the short term, they can be very energetic to the point that that somebody who is not a צדיק גמור will not be able to contend with them.

וזהו, inside the text again, שדיקא אנכי ה׳ אלקיך המעלך מארץ מצרים, that when הקדוש ברוך הוא took us out of מצרים וקבלו התורה, then we went towards קבלת התורה, ששם הרוח, because that's where we had that's where the רוח was, ואזי דיקא, and that's why it's specifically הרחב פיך ואמלאהו. The next פסוק says, now that there's רוח חיים, we're able to have the ו, now that there's the י, which in the מלופם, which represents the רוח חיים, now we have the ו, which we're able to draw a channel and attach ourselves to that, בחינת מלופם כנ״ל, בחינת שלמות החסרון.

So the מלא פום, the opening of the mouth so ה׳ can fill it up, that's say the same בחינה of the the נקודה that's called a מלופם, which is a בחינה of שלמות החסרון, filling in the lack, כי דיקא, that's specifically אחר יציאת מצרים, that's where it happened. In יציאת מצרים there was קוצר רוח, but after they went out and they had access to רוח חיים, so then they were no longer קוצר רוח. Now they can engage they could be בחינת ארך אפים, which is בחינת המעלך מארץ מצרים שאז נתבטל בחינת קוצר רוח.

That's where they no longer had to be shortness of breath. Even they were able to fill their lack in, כי קבלו התורה ששם הרוח חיים כנ״ל, על כן אז דיקא הרחב פיך ואמלאהו. They could open their mouth and fill it up, בחינת שלמות החסרון, to fill in their lacking, which made them despondent, and they didn't have they they didn't have this attachment as much to the essence of life, even though הקדוש ברוך הוא did give them access to get them out of מצרים, He gave them some number of מצות that they had, and there was זכות אבות, and in the future they were going to have this attachment that they were going to come to a place where they would be מקבל the תורה, but

at the time, they did not yet, בחינת מלא פום, but they would come to where they could open their mouth, בחינת ימלא ה׳ כל משאלותיך, tying everything that we discussed in the תורה together, that הקדוש ברוך הוא could fill in what our heart is seeking, כנ״ל ועל כן נזכר יציאת מצרים. Period. So so now, and when a person groans, so then this is an expression of תשובה, there's something it's a brokenness, there's something wrong, and now they have to fill in. They'll fill in with an intake with this intake of air, with רוח חיים to fill it in and reattach themselves to the essence of life.

And now the attachment to ציצית, ועל כן נזכר יציאת מצרים בפרשת ציצית, and that's why we said that ציצית also כה אמר השם מארבע רוחות באי הרוח, is a פסוק in יחזקאל. ציצית also is representative, we saw the מראה מקום from רבה בר בר חנה, is representative of the the the רוח which comes from the four directions. Even though we explained why in the in the when we discussed דוד, that it was the רוח צפונית, the the the רוח that comes from the north, which is representative of that the north, if the east is on top, so the north is on the left.

So if the north is on the left, there's we say that the חסרון is like in the left side of the heart, that the רוח came to fill in the the lacking. But over here, in any event, על כן נזכר יציאת מצרים בפרשת ציצית, that's why we're mentioning יציאת מצרים, when they went from a stage of קוצר רוח to be able to fill it in, they attach themselves to רוח חיים by קבלת התורה, that's why in the פרשה of ציצית. Because ציצית is a בחינה of רוח, of the essence of life, כי ציצית בחינת הרוח חיים, בחינת מארבע רוחות כנ״ל, like we said that the ציצית are representative of the four רוחות.

Period. And then, weiter. So, good. So now we're going to go to to the next piece. So we said that the רוח חיים is משלים all of the חסרונות, all of the lacking of the תורה. A person realigns himself with the essence of life by taking in an אנחה, and that רוח חיים comes from the תורה. And we said that a person's makeup, his character makeup, the world's makeup, there is אש, רוח, מים, and עפר, and there's, right, there's דומם, צומח, there's inanimate matter and organic matter, there's plant life, and then there's animals, and then there's a מדבר, and there's people, and there's the מדות represent themselves differently, aligned with these these four יסודות.

So a person is a makeup of ד׳ יסודות, and these ד׳ יסודות really are טוב ורע. A person can be fiery in a positive way and fiery in a negative way. We discussed it a little bit more in depth in the fourth in the fourth תורה. And these are called these are sourced really in הקדוש ברוך הוא's התחברות with the world, from the אותיות in the שם הוי״ה. And through תורה and תפלה, we are able to separate out the negative parts of it, the negative expressions of these things within us through through learning תורה, and specifically in how being מברר the הלכה.

But our attachment, we bring כח into to the פועל through תפלה and תורה. We said that the רוח צפונית hits the the strings of the harp, and that's what makes them resonate. That's what's able to bring מכח אל הפועל. So there's רוח there's the the רוח is there, but the the רוח blows on the, so we said that תורה and תפלה come together. And we said that the the four these four אותיות and these four רוחות are represented by the by the ארבע כנפות, by the ציצית.

Now we're going to explain that the the the הוי״ה, the שם הוי״ה, as it as it's manifests or as it comes, as it attaches itself to this world is through the through the hours of the day is a constant renewal. We say that המחדש בטובו בכל יום תמיד מעשה בראשית. The example that we've used in the past is that this world is like a gas flame, if you like that משל, that even though I can take a picture now, and I can take a picture 1 second from now or 1 hour from now, it's actually a totally different flame.

הקדוש ברוך הוא, we will we'll explore that idea a little bit better in in a few minutes, which if if it's one of these things like if you listen to the שיעור today, then it was worth it for that, although I think we've mentioned it before. But how even though הקדוש ברוך הוא gives us a gift of some of a continuum so that we have a מקום of עבודה, but every single second is a totally new snapshot of life, it's a totally new opportunity, and it's invested actually with a different with a different expression of divine energy that we can attach ourselves to.

We are not held back now because of 1 second ago, and we can be מתקן that in a different way, and we can draw in that רוח חיים, that essence of life associated with it that was then not there that was not there even a second ago. It's it's always different. So let's see. גם דיבר אז מענין י״ב שעות, that there's 12 hours היום, שתים עשרה שעות הלילה, there's 12 hours of the day and 12 hours of the night, even though it's not always exactly the same on the 60-minute clock that we have like on our watches, but the way that the halachic hours work is that you take, okay, it's a מחלוקת, sunrise to sunset or or or נץ to צאת הכוכבים, however you

divide it up, you divide the daytime and the nighttime into 12 equal parts, and those are the halachic hours. So so we say that there's 12 hours of day and 12 hours of night, שיש בהם שתים עשרה צירופי הוי״ה. If you are familiar with math at all and you want to know how many permutations something has, so if there are, let's say, four letters, right, אלף, בית, דלת, and גימל, and you want to know how many potential combinations there are, so what you would do is 4 * 3 * 2 * 1, because there's you could put any one of the four letters in the first slot, and then once that's that's used up, there are three letters left that can go into the third

slot into the second slot, rather, and then the אלף and בית are there, or אלף and גימל, or בית and גימל, whichever one goes first, and then there's two letters left for the second slot, so 4 * is 12, times two is 24, times one is one. However, because שם הויה is י-ק-ו-ק, there's two ה's, so therefore it's not going to be it's not going to be 24, because in the combinations there's no difference if it's י-ו-ק-ק or י-ו the other ק-ק, it's two ה's, so there's 12 different combinations of the י-ק-ו-ק.

Sometimes if you're looking like one of the סידורים that have, you know, I don't know, מתוק מדבש סידור or whatever it is, you'll see you'll see different צירופים, maybe around around ברכת החודש in the מוסף for ראש חודש, there's different צירופים. So they're aligned up with the months and with the with the hours of the day, different types of things. We're not familiar with all these things, but we will we will gain from what we can. So throughout the hours of the day, every hour is associated with a different צירוף, a different combination of the letters of י-ק-ו-ק in a different order.

בכל שעה יש צירוף אחר, and it's going to be in a different order. וכל שעה נחלקת לתתר״פ חלקים. If we know חלקים, it's when the when the by קידוש החודש, when the גבאי gets up and announces it how many חלקים there are. What are these חלקים? That every hour has 60 minutes, right? And every minute is divided up into 18 חלקים, which is roughly three and a third seconds or so. So if you take 60 if you take 60 minutes and each minute has 18 חלקים, that makes it that every hour has 1,080 חלקים.

And I have a note over here, which if I understood it correctly, the רמב״ם says that the מעלה, why we use 1,080 as the number for hours, it's because it has a lot of factors. It can be divided 2, 3, 4, 5, 6, 8, 9, and 10, and therefore for purposes of of figuring out exact calculations, the sun, the moon, the the מזלות, whatever they are, seasonal changes, it's a it's a very good number. But in any event, so we have we have 12 hours. Each hour has a certain צירוף, a certain order of the י-ק-ו-ק.

So and within each hour, that's within a particular צירוף, associated with a particular combination of the letters of הויה of divine energy, there's going to be 1,080 חלקים. Now וכל חלק וחלק מתתר״פ חלקים, every single חלק יש בו גם כן צירוף השם. Each one has its own unique also צירוף השם. Now what does this mean? So I saw two different ways of of addressing this. One of them is actually it's a statement from רבינו בחיי, רבינו בחיי, but one of the ראשונים, a תלמיד of the רמב״ן.

So he made a statement which is a little bit enigmatic, and the של״ה fleshes that out. We are not necessarily going to understand this, but just so that we can have a hint to know that it exists, which will just it's good to to have certain ideas, understand it the best that I can, but to to give us a little bit of חיות and hopefully in our daily עבודה to understand the power and the opportunities that are inherent in every single second of the day. Says רבינו בחיי, כולל שם הויה is כולל בצירופו השעות שהן י״ב ביום וי״ב בלילה.

This is already a ראשון. He says that the that the שם הויה has 12 combinations of the day and 12 combinations in the night, וכולל גם, I'm reading out of the לשון רבינו בחיי, וכולל גם הרגעים שהסימן בהם, and it also includes the seconds, and the סימן of them is a פסוק in ישעיה, אפסעה בה. א-פ is 1,080. א is like אלף is 1,000, פ is 80. ש-ע-ה is is hour, so it's 1,080 if you divide it up in like לשון נקי, אלף פ' שמנים שעה, meaning that there's 1,080 parts of the hour.

שהרי בגלגול אות ראשון, that if you put it with combined with it the first letter לארבעתן, to the other four, כולל כמנין הרגעים, it'll come out to 1,080. To explain this, the של״ה says that there are if you say י-ק there's there's four letters of י-ק-ו-ק, and there are six Just follow with me for a second. And there are six possible נקודות. The נקודות are the the the the the קובוץ, the oo sound; קמץ is ah; צירה is ay; חיריק is ee; חולם is oh; שווא is בינונית, and we put the פתח and the קמץ together, and the סגול and the צירה together.

So for for these purposes, he says that there's a potential of six different נקודות, six different sounds, general sounds that the mouth makes: oo, ah, ay, ee, oh, and eh. And if you take So if you take an אלף and you put it together with each of the letters of י-ק-ו-ק, and אלף is first of all אלף is ייחוד השם, אלף is oneness, but אלף is also 26. Why? Because an אלף is the the the shape of an אלף is a יו״ד above, a יו״ד below, and a וא״ו, that slash in between.

So this is also the גימטריא of י-ק-ו-ק is 26. So now if you line it up, let's say you take an אלף, so we said that there's six נקודות, so you take an אלף with the first נקודה, let's say a קמץ, and then you line it up with with a יוד with all six נקודות, so that will be six combinations. Let's say א with יוד is יו, א with יוד with a צירי, let's say, is אי, and you do that, that's six combinations. And then you take the אלף with the next נקודה.

So first you started with אלף, let's say או, and then you take the אלף with the next one, which would be א, right? And then you combine the אלף with the second out of six נקודות, and then you combine it again with the יוד with all six. And then you do that, so that would be 36 combinations, right? The the אלף with the first נקודה with all with the יוד with all six, and then the אלף with the second נקודה with all six combinations associated with the יוד.

If this is beyond us, then don't worry about it, but we'll just we'll we'll just speak it out. So that's 36 combinations of the אלף with the first יוד. So אלף is גימטריא one, a יוד is גימטריא 10, and if you put together the גימטריא, that's 396. Now, אלף with the first ה, so that would be another 36 combinations. And if you since אלף is one and ה is six, so that would be a גימטריא of six times 36 combinations would be 216. And then the same with the ו and the same with the ה.

And if you add up the גימטריות of the combinations that if if you add up the גימטריות of the combinations of each of the 36 combinations of the אלף with each one of the letters of הויה, that's 1,080, okay? Another way of looking at this, brought by the ראשית חכמה, which is much simpler, is is I think it's brought by the ראשית חכמה, רב קרמר brings it in the notes, is that the י-ק-ו-ק, sometimes you'll see in a סידור, you'll see, you know, י-ק-ו-ק is spelled out with חיריקס under all four letters, or if you you'll see it with a with a with a מילופום by all four letters, so it would be יוד מילופום, יו, and then הו, and it's written out like that.

So since there are 10 נקודה combinations, he brings, associated with the 10 ספירות ways to write out the שם הויה with those נקודות, so that would be 10 different נקודות and י-ק-ו-ק is four letters, that's 40, and if you pair them together with the 27 letters of the אלף בית, which would be 22 letters plus five end letters, right, final letters, so 40 * 27 would be 1,080. Now, all of this is beyond us, but the point is is that it's unbelievable the way that the בריאה is structured.

And if you look at it like this, so again, there's 12 hours, each hour has a different formation of י-ק-ו-ק, within each י-ק-ו-ק there's 1,080 different combinations within the hour, all of which are different, so that throughout the day there is one of the combinations associated with one of the particular formulations of י-ק-ו-ק, it's a totally different piece of divine energy. Now, I mentioned that I would flesh out one other idea is that there is the פסוק says, maybe the ראשית חכמה says this, I did not see it inside, it could be רב מיימון brought it, but he said כי ששת ימים, so it should say כי בששת ימים השם עשה השמים ואת הארץ.

הקדוש ברוך הוא created the world in six days. Why is it ששת ימים השם created? The other meaning of that is that הקדוש ברוך הוא created the days themselves. What does this mean to us? So we tend to think of time as just this, you know, time time just exists, there's time runs on and I exist within the structure of of whatever it is. I'm standing in a room and time is just the continuum along which I operate, but that's not really true. What it is is the the example that I like to use is a flip book, if you remember, depending on how primitive the games you used to play as a kid are, you could take like a, you know, a little no

a little notepad, maybe Post-it Notes or whatever, and you can, you know, draw like a little scene, sometimes used to be a dot or a fish or something at one place, and then the next page would be one second over, and then the next page would be like, you know, one centimeter over, and then if you would flip the pages, you you would, you know, you you would look at them very quickly, so then it would look as though the fish or whatever it is is moving across the page, but each separate page on its own stands on its own.

It's only when they come together that there seems to be this continuum. So הקדוש ברוך הוא created, as it were, the way that we look at it is a just just an infinite well not an infinite number, but a a a a continuum of of snapshots of frames in time. And therefore, like we've said, I heard this line from רב פינקוס, who was coming off of a who was coming off of a I think the line in ספר יצירה or questions from פסוק in יחזקאל of of רצוא ושוב, but but anyway, he he said that, you know, we tend to think of ourselves that today was not such a good day, because I was only 5% good, and he says, "You're not 5% good, you

were 100% good 5% of the time." And there's a זוהר that I don't remember which chapter it's in, but when we learn עלי שור once a week, if anybody can IM me, I can tell you the piece that talks about this in a מוסר context, I think he brings a זוהר that it says ימים באים, I think it says that by יעקב אבינו, it says that when a person goes for a חשבון הנפש in front of הקדוש ברוך הוא, then it's not just that we're going to look at things in a in a total way, but הקדוש ברוך הוא where we're going to give דין וחשבון on every single every single second, every single day, every single situation that we're in life has its own

opportunity for greatness. So in a way that that's very scary, but in a way it's also an opportunity, because it could be that today wasn't that great, but right now at this very second, it means that right now I have an opportunity for greatness. Right now on the page, even though I might not have been good for the 100 beforehand, but as far as the the the the page, the frame, the snapshot in time that I exist in right this very second, I can knock it out of the park.

I was about to make a statement, I was about to say לשון הרע, right now I am not going to do this, I can fully be מתקן this second of divine energy. And the the it's brought down that the average breath that a person takes, an adult person, is about three and a third seconds, so that each second, which is רוח חיים, which is our attachment to the essence of life, to the תורה, to the divine, to הקדוש ברוך הוא who breathed in the breath of life into us, I believe this is coming from the ראשית חכמה, I think רב מימון was talking about it, I was listening to the שיעור, but he says that every single one of these seconds is a new opportunity

for us to to attach ourself to the רוח חיים. When we take that breath, 1,080 breaths approximately in an hour, every single second is a new opportunity for us to attach and be appropriate and draw our essence of life in an appropriate way. So, from right here going forward is the beginning of the rest of our lives. וכל זה הוא בחינת רוח חיים שבדופק, and all this is the בחינה of רוח חיים that is that is that is the pulse going through our veins. The מאולפם, right?

Everything that we've been talking about it, every single second is a new frame of divine energy going into the world through the 1,080 parts of each hour and the 12 different hours of the day and the 12 different hours of the night. ולא זכיתי לשמוע באור עניינים אלו היטב, and רבי נתן says that "I did not hear well רבי נחמן explain it, גם שכחתי קצת מזה, והמשכילים יבינו," and the משכילים will understand whatever, so we understood whatever we could from this connection between the breaths and the דופק and the the the the pulse and the רוח חיים going through the body throughout the 1,080 parts of the hour, and each hour, and the 12 the the י״ב צירופי הוי״ה, where where we're able to access

and attach ourselves to the רוח חיים in a brand-new, fresh way every single second and חלק of the day. Period. Next piece. Now we've explained that the רשעים that are חולק on צדיקים are מקבל their divine energy from their alternate source, so to speak, which again is not as primal as the source for truth, we are anchored in the אין סופיות, right? If a person attaches themselves to the תורה and the רוח חיים, so then they are attached all the way at the at the ultimate source.

The עורף דקליפה, the alternate source of of energy that the רשעים take, the זה לעומת זה, is really in a certain way created by a distortion much further down along the chain. אלופי עשו, we said the chieftains of of עשו, עשו was שער, was hairy, that's a רוח סערה. And we said that the הכנעה, being able to put that down, is through the תורה where the צדיק האמת is able to the the example that we gave is let's say a person, you know, is going to have to go into a club or a non-kosher restaurant to go, you know, pull out some some people that are there and help be מקרב them.

If that person is going to hear the music and start having these like "back in the day" type thoughts, or will think that the food tastes delicious, so it's going to awaken something inside of him, he's not going to be there. But if you have a person that walks in there and, from his point of view, you know, it may as well be a pet food store, it doesn't resonate with him in it at all, there's there's nothing that's going to to to impact him from the רוח סערה, he's totally divorced from it, so then that's the type of person that's going to be able to contend with these רשעים, and to be so and we are able to be מברר the רע from the

טוב within us by engaging the the clarifying הלכה. And now we will explain this in the context of a פסוק. The פסוק says in תהלים, "רכב אלקים רבותים," the chariot of הקדוש ברוך הוא, as it were, is two times רבותים is 2 * 10,000 is 20,000, "אלפי שנאן," thousands upon thousands. But we are going to דרשן that out that אלפי שנאן is אלפי שאינן is less 2,000 is really 18,000. So it says if הקדוש ברוך הוא's chariot, as it were, came that had 18,000 angels, so also brought down that שנאן is a like the the four the the four the four מלאכים or the entities around the chariot is is ראשי תיבות שור, שור, נשר, אריה And נון would be גימטריא of האדם, but in

any event we're going to דרשן this out to say that רכב אלקים רבותים, אלפי שנאן, let's see, it's going to be this idea of the צדיק גמור connecting to תורה and being able to to put down עשו. אלפי בחינת אלופי עשו. So אלפי is אלופי עשו, that's like this negative the source of negative energy, because עשו again is a רוח his שער is רוח סערה, it's this alternate negative source of energy. ועל ידי רכב אלקים רבותים through the chariot of הקדוש ברוך הוא which is רבותים, בחינת קבלת התורה, like the פסוק says that הקדוש ברוך הוא came down with his chariot of מלאכים so to speak for by מתן תורה, שמשם that from the תורה מקבלין הרוח חיים הרב דקדושה, that through our attachment to

תורה that's where we can attach ourselves to the source of life, like we said in אות ב', על ידי זה through this אלפי שנאן. So the way that we explained it before in one of the דרשות is אלפי שנאן is אלפי שאינן is 20,000 minus two, minus 2,000 is 18,000, but now we're going to say that through this רכב אלקים רבותים we're able to take away the אלפי, take away the whatever אלפי, אלפי is like אלופי עשו, we're able to take away the the the power and the strength of the of the רב דקליפה, of the רוח סערה of עשו, כמו שדרשו חכמינו זכרונם לברכה: אל תקרי שנאן אלא שאינן, that that that that again what it says is our attachment to תורה less the

אלף. היינו שעל ידי קבלת התורה ששם הרוח דהרב דקדושה, that through תורה where that's our connection to הקדוש ברוך הוא, על ידי זה נתבטל ונכנע אלופי עשו, through our connection through חיים with תורה, with the צדיק גמור, with הלכה, with clarifying, with aligning ourselves with the true source, that's how אלופי עשו are put down. When there's a רוח סערה and it's not a צדיק גמור, like we saw in the מאמר of רבה בר בר חנה, so then the צדיק goes under the knee in that in that מאמר of the רשע.

But a צדיק that's a צדיק גמור, so he's able to be מכניע, to put down, to subdue the רשעים, רברבי עשו שהם בחינת הרב דקליפה, בבחינת אלפי שאינן, that that that when a person is aligned with תורה, so then he puts down the אלפי, and the אלפי over here in our דרש is the אלופי עשו, he's מכניע the the the the power the the temporary power, the רוח סערה of עשו, שאלופי עשו, רברבי עשו נתבטלין ואינן, that through תורה and the source of רוח חיים, a person is able to make it that the אלופי are אינן, that the אלופי are no more, their power is no more, that that they don't have any any substance to it.

Now the next we said that in אות ב' over here we said that רוח חיים is the רוח צפונית that would blow at חצות through דוד המלך's harp, and that that רוח חיים is really the תורה, and it's to be able to be משלים the חסרונות. Now we're going to see something interesting. So ultimately a harp that's that's wonderful. We said that the strings of the harp and we even said it aligns with the strings of the ציצית, so that's where we said that the ציצית aligns with רוח and רוח חיים, but the harp is ultimately a musical instrument.

So how do we see that not just that the אנחה, that a groan, that a קרעכץ is able to fill in the רוח חיים, but how do we see also that the כח הנגינה is also able to do this, that the the the כח of song? We saw we talked about song in the third תורה, but that that was this, right, that we say that sleep is 1/60th of death, the the harp woke דוד המלך up at חצות, that he was able to engage in תורה, that brought דוד המלך back to חיות, to the essence of life.

מכנף הארץ זמירות שמענו, so he brings a פסוק in ישעיהו that it says that from the the corners, again corners כנף is representative of ציצית, from מכנף הארץ זמירות שמענו, we saw we saw we heard song, although זמירות can also be cutting things away. צבי לצדיק, it'll be beauty for the צדיק, that the צדיק all of a sudden when engaged in רוח חיים, the צדיק's beauty is restored. ואומר: רזי לי רזי לי, that there's different פשטים in how to טייטש up these פסוקים, we'll be טייטשינג it straight in one way, on one reading of it, and I said that there was a secret in me, a secret in me.

אוי לי to to בני ישראל, בוגדים בגדו, those that rebel against השם, ובגד בוגדים בגדו, and and those that really rebel, but or or those that and even those that rebel against the rebellers, those are also rebelling against השם. We're going to see the way that we're going to טייטש it up in פנימיות, we're going to talk about בגד בוגדים, those who rebel against the בגד, against the מצוה of ציצית, so then that's those are the ones who become divorced from רוח חיים. מכנף הארץ, from the four corners of the earth, זה בחינת כנפי הציצית, so because of the from associating with the four the רוח coming from the four corners, that's the בחינה of ציצית, of רוח חיים, ששם הרוח חיים, like we said

earlier in אות ח', שהוא בחינת כינור של דוד, that that is aligned with the idea of of דוד המלך's harp, that the רוח came in and resonated made the the five strings resonate. חמישה חומשי תורה, we said that תורה and תפילה coming together, שהיה that that מן הכח אל הפועל, שהיה מנגן על ידי הרוח צפונית, like we saw in in אות ב' of this תורה, that through the רוח חיים that blew, רוח אלוקים מרחפת על פני המים, through the רוח חיים coming together with the תורה, that's what brought out the רוח חיים.

Now what does this have to do with music? כי הנגינה והזמירות, because when a person is sings, נמשכין מהרוח חיים שבכנפי ריאה כידוע. That's known to us, right? That then the ריאה, in the lung, there are five lobes, and these five lobes parallel the five strings that we said, חמישה חומשי תורה. And through the breath that a person takes in, we were talking about in the context of תשובה, of אנחה, of recognizing a lack, but over here a person takes in רוח, and the רוח comes in and it fills up the five lobes of his lung, and now it comes and now it comes out through the windpipe, and it's able to come out with a song, with a with a with a sound, with

נגינה and זמירות, a person get closer to הקדוש ברוך הוא. וזהו זמירות שמענו, we heard זמירות, בחינת הניגון של כינור של דוד. This is representative of the sound from דוד המלך's harp, שהוא בחינת הרוח חיים, שהוא בחינת כנפי הציצית, that it's a בחינה of the רוח חיים, the essence of life of כנפי הציצית, בחינת מכנף הארץ coming from the four corners. ועל ידי זה מכניעין רשעים, and by drawing in this רוח חיים, again, the רשעים are put down, בחינת לאחוז בכנפות הארץ, a פסוק in איוב that הקדוש ברוך הוא is like can grab the the corners, hold on to the corners of the earth, וינערו רשעים ממנה, and shake out the רשעים.

I think we brought this פסוק also in אות ח', and that the רשעים will be subdued by grabbing on to the כנפות הארץ, to the the four corners, to the ציצית, which are representative of the רוח חיים, which coming together, being מכח אל הפועל, allows one to attach and the תורה to resonate and being מכח אל הפועל for us to line up with the essence of life with תורה through a צדיק גמור. וזהו צבי לצדיק, and this is that the צדיק will become upstanding, a beauty for the צדיק.

פירש רש״י: עתיד להיות מצב ותקומה לצדיקים, that in the future there will be a a a bring it up, a standing up, established צדיקים, היינו כנ״ל, this is what we're saying, כי על ידי זה הרוח חיים כנ״ל, through the רוח, through the שירה, the נגינה, the כינור of דוד, the music, מתגברים הצדיקים על הרשעים כנ״ל, that the צדיקים will be able to be מתגבר on the רשעים. וזהו ואומר רזי לי, it says, the secret to me, seek two secrets, אוי לי. What is it that he was that the נביא was expressing?

פירש רש״י: שנגלו לי שני רזים, two secrets, רז פורעניות ורז ישועה, that there will be hardship for כלל ישראל, רחמנא ליצלן unfortunately, but ultimately there will be the רז דישועה where the רשעים will be put where they where the רשעים will be put down. והרי תרחק הישועה, the end of the פסוק says that the ישועה is far in coming, it's all the way at the end after the the the the enemies come, hopefully maybe we're close over here, right? Says the פסוק says, the נביא said, אוי לי שנגלו שני רזים, רז פורעניות ורז ישועה, כי הישועה...

רש״י, think for כי ישועה תרחק, the ישועה is far away, וקודם לכן יבואו אויבים, but before that, the אויבים, the רשעים, will seem to be in power like with the רוח סערה, it'll be temporary, but strong. בוזזים אחר בוזזים ושודדים אחר שודדים. So היינו כנ״ל, this is what we discussed already, that כי now in גלות, הרוח של הרשע גדול בשעתו, because the רוח of the רשע is very big in its time before it's subdued, בבחינת רוח סערה שמשם כל הצרות ואריכות הגלות של ישראל. This is where we talked about it maybe in אות ג' of this תורה, that from that is where the צרות and אריכות הגלות of כלל ישראל come from because the רשעים and negative powers are at large.

But ultimately the way to subdue this is by attaching ourselves to the רוח חיים, to a צדיק גמור, to making ourselves work so being towards a צדיק גמור. וזהו בוגדים בגדו ובגד בוגדים בגדו. What is בוגדים בגדו? That the the the the ones who are rebellious rebel, that the רשעים that are חולק on the צדיקים, they're able to attach themselves to this רוח סערה, to this temporary, short-lived, but very powerful seeming source of כח. That as long as there's no רוח חיים coming from the four corners, coming from our attachment to the מצוה of ציצית, which is associated with a בגד, but בגד בוגדים בגדו, why?

כי יניקת הבוגדים והרשעים הוא, where are they getting their source of strength? Through the fact that that we are not attaching ourselves to the רוח חיים, that we're not engaging in what's represented by the מצוה of ציצית, מבחינת פגם הבגדים, we don't do this מצוה, דהיינו פגם הציצית. Look around today's genera... are people not careful about ציצית? I think that lately perhaps, I don't know, I don't know where where people live, maybe we don't notice, but sometimes people don't want to wear ציצית, רחמנא ליצלן, we see we're ממש in עקבתא דמשיחא.

It's this attachment, these מצוות, maybe we can strengthen ourselves to be מקפיד on wearing on on making sure that we wear ציצית, maybe with a הידור, if you in, out, however however you got to do it, but whatever the case may be. But bottom line is, it's coming from the פגם in ציצית, that we're disassociating ourselves, we're not lined up with the רוח חיים שהם בכנפי הבגד. Because those are from the four corners of, on the four corners of the בגד, that's where the קליפה attaches itself, the סטרא אחרא attaches itself, דהיינו בפגם ארבע יסודות, from lacking in the four corners שאחיזתן בשרש, ובשרש העליון הוא בבחינת ארבע ציצת כנ״ל.

Okay, now finishing up this this idea. All right, so but we said that when a person attaches himself to the צדיק גמור who's coming, we already spoke out from a from a טלית לבן against טלית אדום. We spoke about this in the מאמר of רבה בר בר חנה. So that's where that that's where the צדיק is able to to be מושך through the י״ג מדות הרחמים, through ארך אפים, we said, דמאלפם ארכא פיה וארכא מאליהו, so that he could be מכניע the רשעים. אבל סוף כל סוף, says inside the text, at the end לעתיד לבוא will be able to to to rectify this idea in the בגדים, פחד ופחת ופח עליך יושב הארץ.

This is in the פסוק that we were quoting, that there's going to be destruction on all these other people, on the רשעות in the world, כי כל הרשעים יכרתו ויפלו. The רשעים will fall ultimately, כי לסוף כלה ונאבד, will be destroyed כנ״ל, כי הצדיקים גמורים מכניעים אותם ומשפילים אותם שמה לארץ על ידי רוח חיים שלהם, that the צדיקים who are now aligned with the true source, so they will not be disrupted or even affected. They will be able to be מכניע and put down this temporary, short-lived source of energy, and ultimately then there's nothing there.

It's not attached to the source of life. Once it stops and it's subdued, so then there's nothing there. Like we said, the רשעים are really just living out a slow death, שהוא בבחינת ציצית, בבחינת מכנף הארץ זמירות שמענו, that it's coming from the true source, the true רוח, the disrupted, the endless flow of energy and רוח, and that's where מכנף הארץ, from the four corners, that's where we see song, so you see that song is all That's why we brought this, is also associated with רוח. Last piece: And the כינור של חמש נימין, this harp which is which has five strings, בבחינת התורה.

By the way, I saw it brought down כינור is, if you rearrange the letters, is נר ה' ו', נר ה', right? נר ה' נשמת נשמת אדם. We talked about in the second תורה, that the idea of of the נשמות, the ניצוצי נשמות, the 600 and 600,000 letters in the תורה, and the 600,000 souls, וכן כתוב בזהר, ותופשי התורה אלו דתפסין בכינורא. Okay, it's coming off of a זוהר, it says רבי יוסי פתח, הכהנים לא אמרו איה ה' ותופשי התורה לא ידעוני. The תופשי התורה don't know Me.

Why? The כהנים are doing the עבודה, they're the תופשי התורה. It says no, these are the לויים that have the instruments, right? So it says אלו דתפסין בכינורא, these are the ones who are grabbing onto the כינור the onto the harp, and the the כינור is is the תורה. So again we see this parallel by us. חמש אוני אית לריאה, and again there's five lobes of the lung, and that's what it says in the, it's a גמרא in חולין, that why there're five lobes in the lung, again three on the right and two on the left.

Again this idea of five, כי רוח חיים הוא בריאה. That's where the the the רוח is ultimately taken in, right? If you give a קרעכץ, you can breathe a shallow breath, it goes by the windpipe a little bit to the lungs, when you breathe in a deep breath and you fill in the five lobes of the lung, that's where you attach yourself to the רוח חיים. It's brought down in one of the מפרשים on this תורה that as a person wraps themselves in the טלית, you can do this.

Do it do it for yourself, do it for somebody else that you know, draw in the רוח חיים into yourself, attach yourself with this כוונה, ומשם המשכת הרוח של האנחה, that's where the המשכת הרוח of the groan, the קרעכץ, כידוע בחוש, like we see, ועל ועל that that when the person groans, when a person does an אנחה, that that's the the the the lobes of the lung are filling up and ultimately empty emptying, ultimately that the air is coming out of these five these five areas of the lung, and manifesting itself in in an אנחה or we saw in music.

ועל כן אית לה חמש אוני לריאה, that's why there's five lobes of the lung, כנגד חמישה חומשי תורה, חמישה נימין דכינורא דדוד, ששם רוח החיים. And last little note, ועיין בתיקונים תיקון י' כנפי מצוה, so we said that there's ארבע כנפות, and now we said that there's something associated with four, four רוחות is רוח חיים, and now we said that there's five is רוח חיים, because that's the תורה. So let's just line up the the ציצית, which is the representative of רוח חיים is four, and what's where do we see five represented in ציצית?

Is רוח חיים four or five? So we're just going to say that there's also a connection with ציצית and five, כנפי מצוה אינון ה' קשרים, because there's five knots, לקבל שמע, כנגד שמע ישראל ה' אלקינו ה' אחד, sorry, כנגד שמע ישראל ה' אלקינו ה', doesn't have the word אחד, but that those are the five letters that are references, דאינון לקבל ה' לקבל ה' נימין דכינורא דדוד, that's כנגד the five strings of the harp of דוד, עיין שם. Okay, not familiar, גם עיין בהשמטות הזוהר, that also explains the connection with כינור of דוד and ציצית.