Running Commentary on Torah 29 — Ha-i Gavra (The Tikkun Ha-Klali)

Beginner: Torah 29 opens with a Talmudic story (Bava Metzia 59b) preserved in Aramaic: "A man who went to request a woman [a bride] and they did not give her to him — what did he think, going to a place higher [more distinguished] than her? He took a peg, pushed it below [into the wall] — it did not enter. He lifted, pushed it above — it entered. He said: This too happened to him — she is his soulmate (the daughter of his constellation)." Rashi's commentary: The peg was a test. He probed the lower place first — no opening there. He probed higher — found the opening. The message: when something seems closed at a lower level, go higher. The refusal was a signal: your true match is above. The Rebbe will decode this story as a Kabbalistic teaching about the soul's pursuit of proper speech — the Shekhinah (Divine Presence), which is also called "a woman who fears G-d." When the speech is blemished, the Shekhinah is inaccessible at the lower level. The rectification must come through the higher level — the Tikkun Ha-Klali, the General Rectification. Intermediate: Opening parable (Bava Metzia 59b): a man denied a bride tests a peg in the wall — below fails, above succeeds; "she is his soulmate." Kabbalistic reading developed across §§1-9: the woman = Shekhinah/Malkhut/speech; the blemish = dam niddah (from improper conduct); the higher woman = tikkun ha-klali (rectification of the bris/general); the successful peg-insertion = rectified speech reaching its source.

Beginner: Rashi's explanation of the Aramaic terms: "dimidlay mina" means higher than her (more distinguished lineage). The question is: if you were refused at a lower level, why would you expect success at a higher, more demanding level? The peg: pushed below into a spot with no hole — did not enter. Lifted, pushed above into a spot with a hole — entered. Conclusion: the lower place was not his designated match; the higher place was. Intermediate: Rashi: "dimidlay mina" = higher lineage. Logic: if refused below, how can one expect to succeed above? Answer: the lower refusal was a sign to go higher — the genuine opening (the true match/designated level) is above.

Beginner: [This segment repeats the opening Talmudic story together with Rashi's commentary — serving as a combined text-block. The Rebbe presents both the story and the rabbinic interpretation together as the parable that the entire teaching will decode. All meaning will be unpacked in the sections that follow.] Intermediate: Combined recitation of the parable (Bava Metzia 59b) with Rashi — the full text base from which the Torah's Kabbalistic decoding proceeds. The teaching proper begins in §1.

Beginner: Section 1 opens the teaching. The central subject: dibbur — speech. But what is "speech"? Rabbeinu makes a precise definition: not every utterance is called "speech" in the full sense. Speech that is not heard and not received by the listener is not truly speech. The verse confirms: "There is no speech and there are no words, yet their voice is not heard" (Psalms 19:4) — even speech without words has a voice that must be heard for it to count as real speech. What makes speech be heard and received? The good within it. Every person desires good, and when speech contains good, it is naturally received. When speech has no good within it, it falls flat and is rejected. And what gives speech its "good"? Da'at — the inner knowledge and awareness of G-d. "Also without da'at, a soul is not good" (Proverbs 19:2) — the "soul" here refers to speech (the animated life-force within words). When speech flows from a place of da'at, it carries good within it and will be received. Speech without da'at lacks good — it has no inner light. This is why a person can speak many words and feel that they land with no impact: the good is missing because the da'at is missing. Intermediate: §1: Dibbur (speech) is only real speech when it is heard and received — "ein omer ve-ein devarim bli nishmah kolam" (Teh' 19:4). Speech is received because of the "good" within it, and "good" comes from da'at. "Gam be-lo da'at nefesh lo tov" (Mishlei 19:2) — nefesh = speech (cf. "va-yehi ha-adam le-nefesh chayah"). Speech without da'at = speechless speech.

Beginner: Section 2: How does one elevate and establish da'at, so that speech has the "good" it needs to be received? The answer: through shevach tzaddikim — praising and glorifying the righteous. When people praise and glorify the tzaddikim (the truly righteous), this elevates da'at. The proof: "As the eagle stirs up its nest" (Deuteronomy 32:11). The Tikunei Zohar (Third Tikkun) teaches that the eagle represents the ruach — the spirit — which corresponds to the tzaddik ("a man in whom there is spirit" — Numbers 27:18). The eagle stirs up the nest = the tzaddik rouses the brains (mochin) from their slumber of spiritual smallness (katnut — diminished consciousness) and elevates them to greatness (gadlut — expanded consciousness). The "nest" (ken) is the aspect of wisdom — as the verse says: "Acquire wisdom, acquire understanding" (Proverbs 4:5). Wisdom is the "home" in which knowledge takes up residence. When the tzaddik stirs the nest (= rouses wisdom), the knowledge is elevated. How does praising the tzaddik achieve this? Because the tzaddik IS the living embodiment of da'at — his very being radiates knowledge of G-d. When one speaks words of genuine praise for the tzaddik, those words carry the tzaddik's own da'at into them, and that da'at elevates the speaker's inner consciousness. Intermediate: §2: Da'at is elevated through shevach tzaddikim (praise of the righteous). "Ka-nesher ya'ir kino" (Dev' 32:11) — the eagle = ruach = tzaddik ("ish asher ruach bo" — Num' 27:18; Tikunim, Tikkun 3). Eagle stirs the nest = tzaddik rouses the mochin from katnut to gadlut. Ken (nest) = chokhmah ("keneh chokhmah" — Mishlei 4:5). Praising the tzaddik carries da'at into speech, making speech receivable.

Beginner: **Section ג — Bigdei lavan = tikkun ha'dibbur = malchus peh.** **"V'zeh bechinas begadim l'vanim, heyno tikkun ha'dibbur she'hu bechinas malchus peh, hu bechinas begadim l'vanim"** — 'and this is the bechinah of white garments — namely, the *rectification of speech*, which is the bechinah of *malchus-peh*, is the bechinah of white garments.' Speech is the *peh* (mouth) of malchus (the sefirah of kingship that governs the spoken/revealed word). The 'garment' of speech is the *bigdei lavan* — the cleanness and purity of one's words. **The principle of garment-guarding**: **"ki tzarich li'shmor m'od es ha'begadim she'lo y'vazeh es ha'begadim, rak l'shomran ka'ra'uy she'lo yavo aleihem shum kesem v'revav"** — 'one must *greatly* guard the garments, not to disgrace them — only to guard them properly, that no *stain* or *revav* (smudge/grease-spot) come upon them.' **"V'chol mi she'hu gadol yoseir, tzarich li'shmor es ha'begadim yoseir"** — 'and everyone who is greater — must guard the garments *more*.' **"Ki kol mi she'gadol yoseir, m'dak'd'kin imo yoseir"** — 'because everyone who is greater — they are *more exacting* with him' (the principle: greater spiritual standing invites greater Divine precision in judgment — HKBH is *m'dakdek im tzaddikav k'chut ha'sa'arah*). **Shabbos 113a — talmid chacham with revav is chayav misah**: **"v'al kein, talmid chacham she'nimtza revav al b'gadav chayav misah"** (Shabbos 113a) — 'therefore, a *talmid chacham* upon whose garments a grease-stain is found — is *liable to death*' — **"ki imo m'dak'd'kin yoseir"** — because with him the dakdak-level is stricter. **"Ki ha'begadim b'atzmam hem danin oso, bi'bechinas dina d'malchusa"** — 'for the garments *themselves judge him* — in the bechinah of *dina d'malchusa* (the law of the kingship)' — the garments *are* the kingship, and a stained kingship-garment is eo ipso a rebellion that the garment itself adjudicates. **Why begadim = malchus — Shabbos 113a, R' Yochanan**: **"ki R' Yochanan karei l'mane'i 'mechabdusa'"** (Shabbos 113a) — 'for R' Yochanan called his garments *mechabdusa*' — 'my honor.' **"She'zeh bechinas malchus, bechinas 'melech ha'kavod'"** (Tehillim 24:8) — 'this is the bechinah of malchus, the bechinah of *King of Glory*.' So garments-called-*kavod* + King-called-*melech-ha'kavod* = garments are the kavod-sheath of malchus. **Pesach Eliyahu — tzedek = malchus**: **"v'hem bechinas 'tzedek malchusa kadisha'"** (Pesach Eliyahu) — 'and they [the garments] are the bechinah of *tzedek = the holy Malchus*.' **Iyov 29:14**: **"tzedek l'vashti va'yilbasheini"** — 'I clothed myself in *tzedek* and it clothed me' — Iyov's testimony that the *tzedek* IS a garment. So: tzedek = malchus = begadim. **Defaming = rebellion → dina d'malchusa judges him**: **"v'ha'm'vazeh osam, nimtza she'hu k'mored b'malchus, va'az dina d'malchusa dan oso"** — 'the one who disgraces them [the garments] — he is as a *rebel against the kingship*, and then *the law of the kingship judges him.*' (Cf. the Gemara's principle *dina d'malchusa dina*; the garment-dinim adjudicate the revav-maker.) **Separation of HKBH and Shechinta**: **"v'al yedei zeh osheh peirud bein Kudsha Brich Hu u'Shechinta"** — 'through this he causes a *separation* between Kudsha Brich Hu and His Shechinah' — **"bi'bechinas 'nachash mashich lah l'gabah v'atil bah zohama'"** (Zohar Acharei Mos 79) — 'in the bechinah of *the nachash draws her to himself and casts zohama into her*' — the serpent's defilement of Chava is the archetypal *mashich-and-zohama* that occurs each time bigdei malchus are stained. **Dam niddah**: **"bi'bechinas dam niddah"** — 'in the bechinah of the blood of niddah.' **Yeshayahu 63:2**: **"madua adom li'l'vushecha u'begadecha k'dorech b'gas?"** — 'why is there red on your garment, your clothes like one treading a winepress?' (the prophet's vision of HKBH returning from Edom with bloodied clothes) — **"v'zehu bechinas ha'kesem v'ha'revav she'nimtza al bigdo, she'al yedei zeh nifredes bechinas ha'malchus ha'nal, she'hi Shechinas Uzo, mi'Kudsha Brich Hu"** — 'and this is the bechinah of the stain and revav found on his garment — through which the aforementioned bechinah of malchus, which is *Shechinas Uzo*, is separated from Kudsha Brich Hu.' **Yirmiyah 25:30 — *sha'og yish'ag al naveihu***: **"va'az: 'sha'og yish'ag al naveihu' — al naveh dilah"** (Zohar Acharei 74) — 'then: *He shall surely roar over His habitation* — over *her* habitation' (the Zohar: *naveihu* is vocalized *naveh* + *huv* but read by the Zohar as *naveh dilah* = 'her habitation'). HKBH's roaring is the howl of the Bridegroom deprived of His separated Bride — and the separation was caused by the revav-on-the-garment. **Shifcha bisha rules**: **"v'az sholetes shifcha bisha, she'hi malchus d'sitra achra"** — 'then the *evil maidservant* rules — which is the *malchus of the sitra achra*.' **Mishlei 30:22-23**: **"shifcha ki sirash gevirtah"** — 'a maidservant when she inherits her mistress' (one of the four things 'the earth cannot bear'). **"She'hi ishah ra'ah, she'hi bechinas eis ra'ah"** (Zohar Terumah 155) — 'she is the evil woman, who is the bechinah of *evil time.*' **28 itim (Koheles 3)**: **"ki yeish chaf"ch itim, itim l'tovah, itim l'ra'ah"** (Koheles 3:1-8: *la'kol zeman v'eis l'chol cheifetz tachas ha'shamayim...* — 14 pairs = 28 eitim) — 'there are 28 itim — itim for good, itim for evil.' **"V'tzarich l'hachni'a shifcha bisha, she'hi eis ra'ah"** — 'one must subdue the shifcha-bisha, who is the *eis ra'ah.*' **Koheles 9:8 — *b'chol eis yih'yu v'gadecha l'vanim***: **"bi'bechinas 'b'chol eis yih'yu v'gadecha l'vanim' — 'b'chol eis' dayka. 'V'gadecha l'vanim' — heyno b'lo revav"** — 'at all times let your garments be white — *specifically 'at all times'* [= at every one of the 28 eitim, including the eitei-ra'ah, you must keep white]. *V'gadecha l'vanim* = without revav.' **"Heyno bechinas taharas ha'Shechinah mi'nidasah, bi'bechinas 'dam ne'echar v'na'aseh chalav'"** (Bechoros 6b; Niddah 9a) — 'this is the bechinah of *purifying the Shechinah from her niddah-state*, in the bechinah of *the blood becomes turbid and becomes milk*' (the classical Chazal-physiology: menstrual blood at the proper time is transmuted into nursing-milk — the *same substance* whose stained-form is niddah and whose rectified-form is milk). **Reshayim → apreshuta between KBH and Shechintah**: **"v'ha'r'shayim ba'avonoseihem gor'mim apreshuta bein Kudsha Brich Hu u'Shechinteih"** — 'the wicked in their sins cause *apreshuta* [separation] between Kudsha Brich Hu and His Shechinah' — **"ki gor'mim lah dam niddah"** — 'for they cause her the niddah-blood.' **Ir ha'damim / anshei damim**: **"v'az hi nikreis *ir ha'damim*"** (Yechezkel 22:2; 24:9; Nachum 3:1) — 'and then she [Yerushalayim-Shechinah] is called *city of bloods*.' **"V'al sheim zeh r'shayim nikra'im *anshei damim*"** (Tehillim 55:24) — 'and for this reason the wicked are called *men of bloods.*' **365 lo-ta'aseh ↔ 365 gidin**: **"ki 365 lo-ta'aseh t'luyim b'365 gidin, she'sham tahalu'chas ha'damim"** — 'for the 365 *negative commandments* are suspended on the 365 *gidim* [blood-vessels/sinews] — in which flows the blood.' (Classical correspondence: 365 negative mitzvos, 365 days of the year, 365 gidim of the body — each lo-ta'aseh is 'carried by' one gid.) **"U'l'fi bechinas lo-ta'aseh she'ovrim, kein m'or'rin dam niddah l'Shechinah"** — 'and according to the bechinah of the *lo-ta'aseh* they transgress, so they arouse niddah-blood to the Shechinah.' **"Ki kamah minei damim yeish"** (Niddah 19a — the famous list of the five pure vs impure blood-types) — 'for there are *many types of dam.*' Each transgression of a specific lo-ta'aseh arouses a specific sub-type of dam. **The rectification — add *l'vanunis***: **"b'chein tzarich l'hamtik es ha'damim ha'eilu, heyno l'takein ha'la'avin she'hem ha'gidin, u'l'hamshich lahem l'vanunis, bi'bechinas 'dam ne'echar v'na'aseh chalav'"** — 'therefore one must *sweeten* these blood-types — namely, rectify the lo-ta'avin that are the gidin, and *draw whiteness* (l'vanunis) into them — in the bechinah of *blood becomes churned and becomes milk.*' The dam is not destroyed but *whitened* into chalav. **The closing pun**: **"v'zehu: 'b'chol eis yih'yu v'gadecha l'vanim' — b'*gid*echa dayka, l'hamshich lahem l'vanunis"** — 'and this is [the true reading]: *b'chol eis yih'yu b'gadecha l'vanim* — specifically *b'gidecha* — *let your gidim* be white, to draw whiteness into them.' Rabbeinu reads *begadecha* (your garments) as *b'gidecha* (your gidim/sinews) — the *garments* and the *gidim* are the same letter-pattern, and the pasuk is simultaneously about clothing-purity and blood-vessel-purity. The pasuk's pshat-level is garments; its sod-level is the 365 gidim carrying 365 types of dam, which must all be whitened into chalav. Intermediate: **Ois ג** — **Bigdei lavan = tikkun ha'dibbur = malchus peh.** Tzarich l'shmor begadim mi'kesem/revav — kol mi she'gadol yoseir, m'dak'd'kin imo yoseir. **Shabbos 113a**: **"t"ch she'nimtza revav al b'gadav chayav misah."** Ha'begadim b'atzman danin (dina d'malchusa). **Begadim=malchus**: R' Yochanan karei l'mane'i **"mechabdusa"** (**Shabbos 113a**) = **"melech ha'kavod"** (**Teh 24**). **"Tzedek malchusa kadisha"** (**Pesach Eliyahu**) = **Iyov 29:14** **"tzedek l'vashti."** **M'vazeh → mored b'malchus → peirud KBH/Shechinta**: **"nachash mashich lah l'gabah v'atil bah zohama"** (**Zohar Acharei 79**) = dam niddah. **Yesh 63:2** **"madua adom li'l'vushecha."** **Yirm 25:30**: **"sha'og yish'ag al naveihu" — al naveh dilah** (**Zohar Acharei 74**). **Shifcha bisha** = malchus d'sitra achra = **"shifcha ki sirash gevirtah"** (**Mishlei 30**) = ishah ra'ah = **eis ra'ah** (**Zohar Terumah 155**). **28 itim** (**Koheles 3**) — l'tovah/l'ra'ah. **Tzarich l'hachni'a shifcha bisha**: **Koheles 9:8** **"b'chol eis yih'yu v'gadecha l'vanim"** — 'b'chol eis' dayka — taharas Shechinah mi'nidasah — **"dam ne'echar v'na'aseh chalav"** (**Bechoros 6b**; **Niddah 9a**). **Ir ha'damim** (**Yech 22, 24**; **Nachum 3**); **anshei damim** (**Teh 55**). **365 lo-ta'aseh ↔ 365 gidim** (tahalu'chas damim). Kamah minei damim (**Niddah 19a**). Tzarich l'hamtik damim: **"b'chol eis yih'yu b'*gid*echa l'vanim"** — *b'gidecha* dayka — l'hamshich l'vanunis.

Beginner: **Section ד — The Tikkun ha'Klali: since fixing every lo-ta'aseh in detail is impossible, fix the *kl'laliyus* of the gidim = the bris.** **"U'l'takein kol ha'aveiros bi'fratiyus hem rabim m'od, v'chaveid al ha'adam, v'ei efshar l'takein osam, ki yeish dikdukim v'pratim rabim b'chol lav v'lav"** — 'to rectify all the sins in detail — they are *very many*, it is *heavy* on a person, and it is *impossible* to rectify them — for there are *many dikdukim and particulars* in each lav.' (Each of the 365 negative mitzvos has dozens of Talmudic dikdukim; no human lifetime can rectify them one by one.) **The solution — *tikkun ha'kl'laliyus***: **"b'chein tzarich l'takein kl'laliyus ha'gidim, she'hu bechinas 'va'yageid lachem es beriso'"** (Devarim 4:13; Zohar Vayishlach 176a) — 'therefore one must rectify the *kl'laliyus* (general principle) of the gidim — which is the bechinah of *and He *declared* to you His bris* — **"v'az al yedei tikkun ha'bris, she'hu kl'laliyus ha'gidim, nis'takein m'meila kol ha'la'avin she'avar, v'nimshach lahem l'vanunis"** — 'and then, through *rectification of the bris*, which is the kl'laliyus of the gidim, *all the la'avin he transgressed are automatically rectified, and whiteness is drawn to them.*' The Torah itself hints this: **"va'yageid lachem es beriso"** — *vayageid* puns with *gidim* (VGD ↔ GDim); the *declaring of the bris* IS the *gid-declaration*. **Why bris = Shaddai**: **"v'al sheim zeh nikra kl'laliyus ha'gidim she'hu ha'bris-kodesh 'Shaddai'"** (see Likutei Moharan 11:3 earlier) — 'and for this reason the kl'laliyus-ha'gidim, which is the bris-kodesh, is called *Shaddai*' — **"al sheim she'Shaddai v'yoreh k'cheitz"** (Rashi on the Gemara's *brachos shadayim v'rechem* — Yevamos 64b; see Rashi's comment) — 'for *Shaddai* throws and shoots like an arrow.' The Name *Shaddai* is etymologized from the root of *hishlich/shaddai=k'cheitz*: the bris sends tikkun-arrows to every limb — **"l'vanunis v'tikkunim l'chol prat u'frat k'fi tzorko, va'afilu li'mkomos ha'tzarim v'ha'dakim"** — 'whiteness and rectifications to each particular according to its need — *even to the narrow and thin places.*' **"Ki yeish m'komos tzarim v'dakim she'ei efshar lavo l'sham shum tikkun ki im al yedei tikkun ha'kl'lai"** — 'for there are narrow and thin places that cannot be reached by any tikkun *except through the kl'lali* — for the kl'lali *shoots l'vanunis* and tikkunim even to the narrow, thin places.' Individual-lav rectification cannot reach the narrow-capillaries of the soul; only the arrow-like Shaddai-bris penetrates them. **Iyov 22:25**: **"v'hayah Shaddai b'tzurecha"** — 'and *Shaddai* shall be in your *narrow-places*' (Iyov's paradigmatic pasuk of Shaddai — **tzurecha** read as *tzar-recha* = 'your narrow places') — **"she'Shaddai v'yoreh tikkunim l'chol m'komos ha'tzarim"** — 'for Shaddai throws tikkunim to all narrow places.' **Bris = *zohar ha'rakia***: **"v'al sheim zeh nikra bris 'zohar ha'rakia'"** (see Me'orei Or) — 'and for this reason the bris is called *zohar ha'rakia* (brilliance of the heavens)' — **"ki kodem ha'tikkun, azai ha'rakia hu bi'bechinas 'yeg'alu shamayim avono'"** (Iyov 20:27) — 'for *before* the tikkun, the heavens are in the bechinah of *the heavens reveal his iniquity* [Iyov's warning about the wicked].' **"V'achar ha'tikkun, azai mazhir u'metaher es ha'rakia"** — 'but *after* the tikkun, [the bris] *brightens and purifies* the heavens' — **"bi'bechinas lashon shel z'horis she'malbin avonoseihem shel 365 la'avin"** (Yoma 67b-68a — the Yom Kippur ritual where the scarlet thread turns white when the avodah is accepted) — 'in the bechinah of the *scarlet thread* that whitens the transgressions of the 365 lo-ta'avin.' **"U'mashpi'a l'vanunis b'365 gidim, bi'bechinas 'b'chol eis yih'yu v'gidecha l'vanim'"** — 'and it pours whiteness into the 365 gidim — in the bechinah of *at every time let your gidim be white.*' **All whiteness flows from the moach**: **"ki kol ha'l'vanunis nimshach min ha'moach, bechinas 'v'nozlim min Levanon'"** — 'for all whiteness flows from the *moach* [brain], as the bechinah of *and flows from *Levanon*' (Shir ha'Shirim 4:15) — **"'min levona d'mocha'"** (Zohar Pinchas 235b) — 'from the *levonah* [whiteness] of the brain.' The Zohar reads *min Levanon* = *min levonah* (whiteness) = *d'mocha* (of the brain): the river of whiteness that waters the garden flows specifically from the white-matter of the brain. **Tikkun kl'lali → raises mochin**: **"v'al yedei tikkun kl'laliyus ha'gidim nisromeim ha'mochin"** — 'and through the tikkun of the kl'laliyus of the gidim, the mochin are *elevated*' — **"bi'bechinas 'k'nesher ya'ir kino'"** (Devarim 32:11) — 'in the bechinah of *like an eagle arousing his nest.*' Decoding: **"'nishra da rucha', she'hu kl'laliyus ha'gidim, bechinas 'v'lo kamah od ruach ba'ish'"** (Yehoshua 2:11 — of Rachav about the Canaanites' demoralized ruach; Zevachim 116a) — 'the *nesher* is the *rucha* [the spirit/wind], which is the kl'laliyus of the gidim.' **"Ya'ir kino — she'hu m'or'er 'kneh chochmah, kneh binah' (Mishlei 4:5), mi'bechinas sheinah"** — '*ya'ir kino* — the eagle arouses *kneh chochmah, kneh binah* — from the state of *sleep*.' The *kino* (nest) is read as *kneh-o* = 'his two kanim'; the two *kanim* are *chochmah* and *binah* (the two upper mochin), currently dormant; the nesher (tikkun kl'lali=ruach-of-bris) *awakens* them. **"Al gozalav y'rachef"** — **"she'hu m'rachef u'megen al ha'mochin she'hayu mi'tchilah nigzalin"** (Devarim 32:11) — 'he *hovers and shields* over the mochin that *had previously been stolen*' — **"bi'bechinas 'gozel aviv v'imo'"** (Mishlei 28:24) — 'in the bechinah of *one who robs his father and mother*' — **"hem ha'mochin, she'hem 'av'=chochmah (Megillah 13), 'em'=binah (Mishlei 2:3 'im l'binah tikra')"** — 'which are the mochin — for *av* = chochmah, and *em* = binah.' One who sins steals his *own* chochmah/binah from himself (spiritual self-theft); the nesher recovers them. **Berachos 3b — *tinok yonek mi'shdei imo***: **"v'zeh bechinas 'tinok yonek mi'shdei imo'"** (Berachos 3b; Zohar Pinchas 258b) — 'and this is the bechinah of *an infant nurses from the breasts of his mother.*' **"'Tinok' heyno ha'mochin d'katnus, she'hu yonek v'nigdal mi'katnuso, al yedei ha'tikkun ha'kl'lali, she'hu Shaddai v'yoreh k'cheitz"** — 'the *tinok* (infant) is the mochin-in-katnus (small-consciousness) which nurses and grows from its katnus — via the tikkun ha'kl'lali which is *Shaddai v'yoreh k'cheitz.*' (The Shaddai-arrows into the narrow-places feed the baby-mochin until they grow up.) **"V'zeh: *imo, da knesiya*"** — 'and this [is]: *his mother* — that is *the community of Yisrael*' — **Mishlei 23:22**: **"al tavuz ki zak'na imecha"** — 'do not despise your mother when she is old' — **Rashi**: **"knesiyascha"** — 'your congregation' (Rashi on Mishlei 1:8 and Rashi Berachos 54a s.v. *v'omer*). **"She'sham misk'n'sin v'nikhlalim kol ha'tikkunim"** — 'for there [in the knesiya] *all the tikkunim gather and are included.*' **The essence of Yisrael's kiruv to Av ba'Shamayim — via tikkun ha'bris**: **"v'zeh ikar hiskarvus Yisrael l'avihem she'ba'shamayim, heyno al yedei tikkun ha'bris, al yedei zeh ikar ha'hiskarvus shel Yisrael l'avihem she'ba'shamayim"** — 'and this is the *essential closeness* of Yisrael to their Father in Heaven — it is via *tikkun ha'bris*; through this is the *primary* kiruv of Yisrael to Avihem she'ba'Shamayim.' **Shemos 19:4**: **"va'essa es'chem al kanfei n'sharim va'avi es'chem eilai"** — 'and I carried you on *eagles' wings* and brought you *to Me*' (Hashem's opening speech to Klal Yisrael at Sinai). **"'Nesher' zeh tikkun ha'kl'lali, she'hu bechinas 'va'yageid lachem es beriso' k'nal, heyno tikkun ha'bris"** — 'the *nesher* is the tikkun ha'kl'lali, which is the bechinah of *vayageid lachem es beriso* = tikkun ha'bris.' **"Al yedei zeh dayka: 'va'avi es'chem eilai' — she'niskarvu eilav yisbarach"** — 'through *this* specifically: *and I brought you to Me* — that they drew close to Him.' **"Ki ikar ha'hiskarvus l'HKBH, hu al yedei tikkun ha'bris k'nal"** — 'for the essence of closeness to HKBH is via the tikkun ha'bris as above.' Intermediate: **Ois ד** — U'l'takein aveiros bi'fratiyus ei efshar (rabos v'dikdukim). **Tzarich tikkun kl'laliyus ha'gidim = ha'bris**: **Dev 4:13** **"va'yageid lachem es beriso"** (vayageid/gidim pun; **Zohar Vayishlach 176a**). **Bris = *Shaddai***: **"Shaddai v'yoreh k'cheitz"** (Rashi shadayim v'rechem) — shoots l'vanunis/tikkunim l'chol prat, afilu m'komos tzarim v'dakim. **Iyov 22:25** **"v'hayah Shaddai b'tzurecha."** **Bris = *zohar ha'rakia*** (Me'orei Or): **kodem** — **Iyov 20:27** **"yeg'alu shamayim avono"**; **achar** — mazhir u'metaher ha'rakia = **lashon shel z'horis** (**Yoma 67b-68a**) she'malbin 365 la'avin; mashpi'a l'vanunis b'365 gidim. **Kol l'vanunis mi'ha'moach**: **Shir 4:15** **"v'nozlim min Levanon"** = **"min levona d'mocha"** (**Zohar Pinchas 235b**). **Tikkun kl'lali → mochin nisromemim**: **Dev 32:11** **"k'nesher ya'ir kino"** — *nishra da rucha* (kl'laliyus ha'gidim; **Yeh 2:11** **"lo kamah ruach"**; **Zevachim 116a**). *Ya'ir kino* = **"kneh chochmah, kneh binah"** (**Mishlei 4:5**) mi'bechinas sheinah. *Al gozalav y'rachef* = mochin nigzalim (**Mishlei 28:24** **"gozel aviv v'imo"** = chochmah/binah — **Meg 13**; **Mishlei 2:3**). **Ber 3b**: **"tinok yonek mi'shdei imo"** (**Zohar Pinchas 258b**) — mochin d'katnus yonek v'nigdal via tikkun kl'lali=Shaddai v'yoreh k'cheitz. **Imo = knesiya** (**Mishlei 23:22**; Rashi). **Ikar kiruv Yisrael l'Av sheBashamayim via tikkun ha'bris**: **Shem 19:4** **"va'essa eschem al kanfei n'sharim va'avi es'chem eilai"** — *nesher* = tikkun kl'lali = tikkun ha'bris; al yedei zeh dayka *va'avi eschem eilai*.

Beginner: This is a brief but powerful standalone statement: "And this is the main approaching (kirvah) of Israel to their Father in Heaven — that is, by means of rectification of the bris." The Tikkun Ha-Klali is not merely a repair technique — it is the primary vehicle by which a Jew draws close to G-d. All closeness, all kirvah, all connection between the soul and its Source — the central channel for all of this is the bris. When the bris is whole, the person is whole before G-d. When it is blemished, there is a fundamental separation. Intermediate: §4 coda: "The main kirvah (approaching) of Israel to their Father in Heaven is through tikkun ha-bris." Tikkun Ha-Klali is not merely a technical repair but the primary channel of closeness to G-d. A whole bris = a whole relationship with G-d.

Beginner: Section 5: The verse "And I bore you on eagles' wings and brought you to Me" (Exodus 19:4) — spoken by G-d to Israel at Sinai — now becomes a precise description of the Tikkun Ha-Klali. The eagle = klaliyut (the general/the Tikkun Ha-Klali) = rectification of the bris. "I bore you on eagles' wings" = I carried you through the general rectification. "And brought you to Me" = through this rectification, Israel was drawn close to G-d. Rabbeinu connects the eagle's flight to the verse (cited above in §2): "There arose no more spirit (ruach) in any man" — at Sinai, the presence of G-d was so overwhelming that the vitality of the nations was nullified. This nullification of the "other spirit" is precisely the tikkun: through the general rectification, the foreign forces that had attached themselves through the blemish are removed, and Israel is carried directly to G-d. Intermediate: §5: "Va-essa etkhem al kanfei nesharim va-avi etkhem elai" (Shemos 19:4). Eagle = klaliyut = tikkun ha-bris (as in §2). "Brought you to Me" = the primary kirvah comes through this rectification. Eagle's wings = the general tikkun lifts above all particulars. "And there arose no more spirit in any man" = foreign forces nullified at Sinai through the general rectification.

Beginner: Section 6: Parnasah (livelihood/sustenance) without toil depends on the Tikkun Ha-Klali. The manna — the miraculous bread that fell from heaven in the wilderness — is the paradigm of effortless, divinely-provided sustenance. "Bread from heaven" (Exodus 16:4). The manna is the aspect of "the way of the eagle in the heavens" (Proverbs 30:19) — the eagle, as established, is the general rectification of the bris. The Tikunei Zohar (Tikkun 21, 52a) reveals: the manna is described as "seed of gad" (Numbers 11:7) — and "seed of gad" is the Aramaic for "tipa chivarta" — the white drop — which is the aspect of the rectified bris. The whiteness of the brain (lavan = white = the flow from Lebanon = the brains/chokhmah that flow downward) is rectified through the bris, and from this flow comes the manna-like effortless sustenance. Toil-burdened parnasah — when earning a living requires exhausting effort and pain — comes from an unrectified bris. The blemish in the bris creates a blockage in the flow from the brain's whiteness, and the person must labor for his bread instead of receiving it as a gift from above. Intermediate: §6: Effortless parnasah = "lechem min ha-shamayim" (Shemos 16:4) = tikkun ha-bris. "Derekh ha-nesher ba-shamayim" (Mishlei 30:19). Manna = "zera gad" (Num' 11:7) = tipa chivarta (white drop) = aspect of rectified bris (T"Z Tikkun 21, 52a). Whiteness of brain (lavan = flow from Lebanon) rectified through bris → effortless sustenance. Toil-parnasah = blemished bris blocking the flow.

Beginner: Section 7: Chalei nofel — the falling sickness (a term used in Talmudic literature, associated with epilepsy and sudden spiritual collapse) — is the result of blood dominating the brain. Here is the mechanism: when the damim (bloods = the forces of din, judgment, and improper desire) overpower and "spatter" (yitiz) into the moach (the brain), the brains are constricted and pressed. The brain is the "commander of the army" — the entire body and all its faculties depend on it. When the enemy (the bloods) attacks the commander, all the armies tremble — the limbs convulse. At this point, the Shekhinah falls — as it says: "The fallen booth of David" (Amos 9:11). The Shekhinah's "falling" is the spiritual dimension of the person's collapse. But: through the Tikkun Ha-Klali — which awakens the brains (as the eagle stirs its nest = the tzaddik rouses the mochin) and draws whiteness to the sinews — the condition is healed. "In all times let your garments be white" (Ecclesiastes 9:8) — constantly renew the garments of speech with whiteness/purity, and the bloods are expelled from the brain. Intermediate: §7: Chalei nofel = when damim (bloods = din-forces) overwhelm the moach, pressing the brains — limbs tremble (brain = commander; enemy attacks commander → all tremble). Shekhinah falls: "sukat David ha-nofellet" (Amos 9:11). Rectification: tikkun ha-klali = eagle stirs nest = draws lavan (whiteness) to gidin = "be-khol et yihyu vegadekha levanim" (Kohelet 9:8) → damim expelled.

Beginner: Section 8: "Indeed, the wine betrays" (Habakkuk 2:5). The word "betrays" (boged) relates to the gidin (sinews) — the same root — because it is through the sinews that a person goes tale-bearing and reveals secrets: "Wine entered, secret exited" (Talmud, Sanhedrin 38a). Wine opens the mouth to speak what should be sealed. Why? Because wine = blood. "Do not look at the wine when it reddens" (Proverbs 23:31) — and the Sages note (Sanhedrin 70a) that wine's ultimate end is blood. The redness of wine is the redness of blood = the domination of the damim. The word for "new wine" (tirosh) contains a double-reading: if one merits, it becomes rosh (head/brain); if one does not merit, it becomes rash (impoverished). When the person has not purified the blood through the Tikkun Ha-Klali, the wine (= blood) makes him poor — it dominating the head/brain rather than being subordinated to it. Through the tikkun, the wine can become rosh — the brain becomes the master, and what flows through the gidin is the white, pure drop rather than the red blood of sinful desire. Intermediate: §8: "Ve-af ki ha-yayin boged" (Chavakuk 2:5) — boged = gidin; via sinews → tale-bearing, secret-revealing ("nikhnas yayin yatza sod" — Sanhedrin 38a). Wine = blood (Mishlei 23:31; Sanhedrin 70a). Tirosh = rosh (merit) or rash (demerit) — wine dominates or is subordinated to the brain depending on tikkun ha-bris.

Beginner: **Section ט — *Masa u'matan b'emunah* is the practical arena; its tikkun = intending every step and word for tzedakah.** **"V'zeh bechinas masa u'matan b'emunah, ki mi she'eino oseh masa u'matan b'emunah, v'hu m'shuka b'ta'avas mamon, v'gozel es chaveiro — azai hu m'or'er damim ha'nal"** — 'and this is the bechinah of *business-dealings in emunah*, for one who does not conduct business in emunah, and is sunk in ta'avas mamon, and cheats his fellow — *he arouses the damim explained above*' (the 365 dam-types bound to the 365 lo-ta'aseh). **Yeshayahu 63:2 re-invoked**: **"bi'bechinas 'madua adom li'l'vushecha' k'nal, v'goreim dam niddah la'Shechinah"** — 'in the bechinah of *why is there red in your garment*, and he causes *niddah-blood to the Shechinah.*' The business-dishonesty literally bloodies the Shechinah's garment. **Yechezkel 7:19**: **"bi'bechinas 'u'z'havam l'niddah yih'yeh'"** — 'in the bechinah of *and their gold will become niddah*' (Yechezkel's prophecy about the sinners: their gold — their wealth pursued dishonestly — will become *dam niddah*-level impurity). **"V'zehu 'damim tartei mashma'"** (Megillah 14b; see Chidushei Aggados on Shabbos 139) — 'and this is *damim has two meanings*' — the Chazal phrase noting that *damim* means both *bloods* and *monies*. **"Heyno dam niddah al yedei ha'mamon"** — 'meaning: niddah-blood via the money.' The two-meanings aren't accidental; they're the *same* substance: dishonest *damim* (monies) produce *damim* (bloods/niddah-bloods) to the Shechinah. **Yeshayahu 24:16 — *beged bogdim***: **"bi'shvil zeh nikra gezeilah bechinas 'beged', k'mo she'kasuv 'u'veged bogdim bagadu'"** — 'for this reason *robbery* is called *beged* (garment/betrayal), as it says: *and a garment-of-betrayers betrayed*.' **"Heyno pegam ha'begadim ha'nal, bechinas 'she'nimtza revav al b'gadav'"** — 'namely: the blemish of the garments, in the bechinah of *revav found on his garments.*' Gezel is literally a *beged*-level defect. **Targum Yonasan — *bezozei u'bezozei d'bezozei***: **"v'zeh she'targem Yonasan** [on *u'veged bogdim bagadu* and in Sanhedrin 94a]: **'bezozei u'bezozei d'bezozei'"** — 'and Targum Yonasan renders: *plunderers, and plunderers of plunderers*' — **"heyno bechinas ta'avas mamon, she'kol mah she'yeish lo yoseir, hu chomed yoseir"** (Kohelet Rabbah 1:31 — 'whoever has a hundred wants two hundred') — 'namely, the bechinah of ta'avas mamon — *the more one has, the more he covets.*' The infinite regress — *bozzim of bozzim of bozzim* — is exactly the structure of ta'avas mamon: each acquisition spawns new bozz-desire. **The tikkun — intend every step for tzedakah**: **"v'zeh ikar tikkuno shel ha'masa u'matan — she'y'chavein b'chol halich v'halich, u'v'chol dibbur v'dibbur, she'hu holeich u'medaber bi'sh'as ha'masa u'matan, she'kavanaso k'dei she'yarvi'ach k'dei she'yiten tzedakah"** — 'and this is the *essential tikkun* of business: that he should intend — *with every step and every word* that he walks and speaks during the course of the business — that *his intention is to earn in order to give tzedakah.*' Every footstep toward the marketplace, every word of negotiation, is re-categorized as a *tzedakah-act* if properly intended. The business becomes a *kli of tzedakah-sending*. **Why this is the tikkun ha'kl'lali of damim**: **"v'zeh hu bechinas ha'tikkun ha'kl'lali shel ha'damim, ki ha'tzedakah hu bechinas kl'laliyus ha'gidim"** — 'this is the bechinah of the *kl'lali-rectification of the damim*, because *tzedakah is the kl'laliyus of the gidim*.' **Hoshea 10:12**: **"ziru lachem li'tzedakah"** — 'sow for yourselves to tzedakah' — **"bi'bechinas 'zera gad', hu tipah chivara"** — 'in the bechinah of *the seed of gad* — which is the white drop' (play on *ziru* ↔ *zera*; *gad* = the manna described as *ze'erah gad* — Shemos 16:31; connected to the *tipah chivara* — the white seed-drop which is the shoresh of the bris). **"She'al yedei ha'tikkun ha'zeh nisromeim ha'mochin, bi'bechinas 'mocha chivara k'chaspa'"** (Tikkun 70) — 'through this tikkun, the mochin are elevated — in the bechinah of *white brain like silver*' (the Tikkunei Zohar's description of the rectified supernal mochin). **Why it's called *masa u'matan***: **"v'al sheim zeh nikra 'masa u'matan', l'horos she'yeish bo tikkun li'bechinas ha'begadim ha'nal, li'bechinas ha'damim ha'nal"** — 'and for *this reason* it is called *masa-u'matan*, to indicate that it contains a tikkun for the begadim-damim structure.' **'Masa' — Tehillim 38:5**: **"ki avonosai avru roshi k'masa kaveid yichb'du mimeni"** — 'for my iniquities have passed over my head, as a heavy *masa* they are too heavy for me' (David's confession in the penitential psalm). **"She'hem ha'365 la'avin ha'nal, she'misgab'rim al ha'rosh she'hu ha'mochin"** — 'which are the 365 la'avin that overpower the rosh — which is the mochin.' **"Bi'bechinas 'lo ta'amod al dam rei'echa' k'nal"** (Vayikra 19:16 — the lo-ta'aseh against allowing a neighbor's blood to be spilled) — 'in the bechinah of *do not stand upon your fellow's blood* — as above' — this pasuk is a *kl'lali* of the *lo-ta'amod* pattern. **"V'hu bechinas pegam ha'begadim ha'nal"** — 'and this is the bechinah of the begadim-blemish.' **"Kaveid yichb'du" — melech ha'kavod**: **"v'zeh 'kaveid yichb'du', heyno bechinas 'melech ha'kavod' ha'nal"** — 'and this [word] *kaveid yichb'du* is the bechinah of *melech ha'kavod*' (the *kavod* in the word for *heavy* is the *kavod* of the King). **"'Kaveid' heyno bechinas ha'damim, she'ha'kaveid maleh dam, she'hu bechinas dam niddah ha'nal"** — '*kaveid* [the liver, = *kaveid*] is the bechinah of the damim — for the liver is *full of blood* — the bechinah of dam niddah.' The word *kaveid* = *heavy* and *kaveid* = *liver* are homonyms, and the liver is the blood-reservoir organ; so *k'masa kaveid* is simultaneously 'like a heavy burden' and 'like a *liver-of-dam-niddah* weight.' **'U'matan' — Mishlei 18:16**: **"u'matan' hu bechinas ha'tikkun ha'kl'lali, she'hu ha'tzedakah, bechinas 'matan adam yarchiv lo'"** — 'and *matan* is the bechinah of the tikkun ha'kl'lali — which is tzedakah, as in *the gift of a person widens it for him*' (Mishlei 18:16 — a person's gift broadens his path). **"Bechinas keshes ha'bris, she'hu ha'tzaddik, bechinas 'tzaddik chonen v'nosein'"** (Tehillim 37:21) — 'the bechinah of the *bow of the covenant*, which is the tzaddik — *the righteous one is gracious and gives.*' (*Keshes* = bow, the zohar-ha'rakia; the tzaddik = keshes-ha'bris personifies the *nosein* function; hence *matan* embeds the *keshes-ha'bris*.) **Rosh Hashanah 6a — *b'ficha zo tzedakah***: **"v'zeh she'amru Chazal (Rosh Hashanah 6a): *'b'ficha — zo tzedakah'* — she'az ha'dibbur muttar"** — 'and this is [the meaning of] what Chazal said: *"in your mouth" — this is tzedakah* — for then the *dibbur is permitted*.' (Rosh Hashanah 6a reads the pasuk *motza s'fasecha tishmor v'asisa ka'asher nadarta la'Hashem Elokecha nedavah asher dibarta b'ficha* [Devarim 23:24]: *b'ficha* refers to tzedakah. Rabbeinu's chidush: when one has done tzedakah, then the dibbur is *unlocked* — the stained garment of speech becomes white, the malchus-peh is rectified, and only *then* may one speak freely.) Intermediate: **Ois ט** — **Masa u'matan b'emunah**: she'eino oseh b'emunah + m'shuka b'ta'avas mamon + gozel chaveiro → m'or'er damim (**Yesh 63:2** madua adom); goreim dam niddah la'Shechinah — **Yech 7:19** **"u'z'havam l'niddah."** **"Damim tartei mashma"** (**Meg 14b**; **Chiddushei Aggados Shab 139**): dam niddah via ha'mamon. **Gezeilah = beged**: **Yesh 24:16** **"u'veged bogdim bagadu"**; **Targum Yonasan** (**San 94a**): **"bezozei u'bezozei d'bezozei"** = ta'avas mamon (**Koh Rab 1:31** ein adam yotzei mei'ha'olam v'chatzi ta'avaso b'yado). **Tikkun**: y'chavein b'chol halich v'halich v'chol dibbur bi'sh'as masa u'matan — she'yarvi'ach k'dei tzedakah. **Tzedakah = kl'laliyus ha'gidim**: **Hoshea 10:12** **"ziru lachem li'tzedakah"** = zera gad = **tipah chivara**; nisromeim ha'mochin = **"mocha chivara k'chaspa"** (**Tikkun 70**). **'Masa' = **Teh 38:5** **"avonosai avru roshi k'masa kaveid yichb'du mimeni"** = 365 la'avin al rosh/mochin; **Vayikra 19:16** **"lo ta'amod al dam rei'echa"** = pegam ha'begadim. **'Kaveid yichb'du'** = melech ha'kavod + kaveid=keved=maleh dam=dam niddah. **'Matan' = tikkun kl'lali = tzedakah**: **Mishlei 18:16** **"matan adam yarchiv lo"** = keshes ha'bris = tzaddik (**Teh 37:21** **"tzaddik chonen v'nosein"**). **R"H 6a**: **"'b'ficha' zo tzedakah"** — az ha'dibbur muttar.

Beginner: The general rule — now stated explicitly: one must first rectify the Tikkun Ha-Klali (the general rectification), and then through this, automatically all the particulars are rectified. The reasoning: every particular rectification ultimately depends on the moach (the brain — the seat of chokhmah/wisdom). To rectify anything, one must be able to draw whiteness (lavan = purity = chokhmah) from the brain — "Draw from Lebanon" (Song of Songs 4:8, interpreted as: draw whiteness from the brain of chokhmah). But to elevate the brain to this state of expanded consciousness (gadlut) from which whiteness flows, one needs the eagle (= the general rectification = the Tikkun Ha-Klali) to stir the nest. Therefore: the specific repairs are only possible after the general repair. The Tikkun Ha-Klali is higher and more elevated than any specific tikkun — and yet everything specific depends on it. This is the Rebbe's central teaching: do the Tikkun Ha-Klali first (the Ten Psalms), and the rest follows. Intermediate: General rule: rectify tikkun ha-klali first → all prat rectified automatically. Logic: every tikkun prat requires drawing lavan from the moach ("tezivu mi-Lebanon" — Shir 4:8 = draw whiteness from chokhmah). But to elevate moach to gadlut, one needs the eagle (= tikkun ha-klali). Therefore: klali → prat. Tikkun Ha-Klali is above all particular tikkunim yet all depend on it.

Beginner: **Decoding the opening Zohar story in full — the man seeking a woman.** **"V'zeh peirush: 'hai gavra d'azal b'ai isa, v'lo kayahavi lah' — heyno bechinas 'isha yir'as Hashem'"** (Mishlei 31:30) — 'and this is the meaning: *that man who went to seek a woman, and they did not give her to him* — this is the bechinah of *a woman of yir'as Hashem*' (the Eishes Chayil praise-line: *sheker ha'chein v'hevel ha'yofi; isha yir'as Hashem hi tis'halal*). **"Heyno mi she'pagam b'avonos, v'garam dam niddah la'Shechinah k'nal, she'al yedei zeh 'nachash mashich lah l'gabah' v'chu', v'na'aseh peirud bein Kudsha Brich Hu u'Shechinta"** — 'namely: one who is blemished in iniquities, and caused niddah-blood to the Shechinah as explained — through which *the nachash draws her to himself etc.* and a separation is made between KBH and His Shechinah.' **"V'zehu: 'v'lo kayahavi lah' — bechinas 'sha'og yish'ag al naveihu' k'nal"** — 'and this is *they did not give her to him* — the bechinah of *He shall surely roar over His habitation* as above' — the Shechinah-bride is withheld from the man because his sins have separated her, and the roaring-Groom replaces the nuptial *giving.* **"Mai chazi d'azal l'heicha d'mdalei mi'nah?"** — 'what did he see that he went to a place *higher than her*?' **"Heyno k'she'rotzeh l'taheir es ha'malchus mei'ha'damim, hu holeich el ha'madregah ha'yoseir elyonah, heyno tikkun ha'kl'lali, she'hu l'mailah mei'*isha yir'as Hashem*"** — 'meaning: when he wishes to *purify malchus from the damim*, he goes to the *higher madregah* — the tikkun ha'kl'lali, which is *above 'isha yir'as Hashem.'* **"Bechinas 'tzaddik moshel yir'as Elokim'"** (Shmuel II 23:3 — David's final words: *moshel ba'adam, tzaddik, moshel yir'as Elokim*) — 'in the bechinah of *a tzaddik ruling with the fear of God.*' **"Ki ha'tzaddik she'hu bechinas tikkun ha'kl'lali hu l'mailah, v'hu moshel b'yir'as Elokim she'hu bechinas malchus, k'mo she'kasuv (Avos 3:2): 'ilmalei mora'ah shel malchus'"** — 'for the tzaddik, who is the bechinah of tikkun-kl'lali, is *above* [yir'as Elokim=malchus], and he rules over the *mora'ah* of malchus — as (Avos 3:2 [Rav Chanina segan ha'kohanim]): *were it not for the fear of the kingship...*' The tzaddik = tikkun ha'kl'lali is *the ruler-of-yir'ah*, *above* the level of isha-yir'as-Hashem (=malchus). **"Shakal sak'sa datzah l'tata v'chu'"** — 'he took a *sakta* and stuck it downward...' **"Sakta hem y'seidos u'mismeros, k'mo she'peirush Rashi"** — 'a *sakta* is a tent-peg/nail, as Rashi explains.' **"Heyno bechinas divrei Torah, k'mo she'kasuv (Koheles 12:11): 'divrei chachamim ka'darvonos u'k'mismeros netu'im'"** — 'this is the bechinah of *divrei Torah*, as it says: *the words of the sages are like goads, and like nails firmly fixed*' — divrei Torah are *mismeros* = sakta. **"Datzah l'tata — heyno bechinas madregos ha'tachtonos, k'she'ein tikkun ha'kl'lali, bechinas 'basar d'istalek R' Shimon', she'az ha'dibbur assur"** — '*he stuck it downward* = the bechinah of the *lower madregos*, when there is no tikkun-kl'lali — the bechinah of *after R' Shimon departed [from this world]*' [the Zohar's image: when R' Shimon bar Yochai was alive, divrei Torah were openly revealed; after his petirah, the teachings became *assur* in public], 'at which point the *dibbur is forbidden.*' **"V'zehu: 'v'lo ayel' — heyno she'lo hayah efshar az l'daber divrei Torah k'nal"** — 'and this is *and it did not enter* — namely, *it was not possible then to speak divrei Torah*' (the peg wouldn't go in — because the *dibbur* needed to drive the peg was sealed). **"Datzah l'eilah v'ayel — heyno bechinos b'yomoi d'R' Shimon, she'hu keshes ha'bris, she'hu tikkun ha'kl'lali, she'az ha'dibbur muttar"** — '*he stuck it upward and it entered* — namely, the bechinah of *in R' Shimon's days* — [R' Shimon] who is the *keshes ha'bris, the tikkun ha'kl'lali* — at which point *the dibbur is permitted.*' **"Heyno she'hir'ah lahem she'ei efshar l'takein ha'dibbur ki im al yedei shevach ha'tzaddikim, she'hu tikkun ha'kl'lali l'ha'dibbur"** — 'he showed them: *it is impossible to rectify the dibbur except via praise-of-the-tzaddikim, which is the tikkun ha'kl'lali of dibbur*' (R' Shimon's *shevach ha'tzaddikim* discourse in Zohar Ha'azinu — the *idra zuta* — is precisely this teaching). **"V'hu ha'din — kol ha'devarim ei efshar l'takein ki im al yedei tikkun ha'kl'lali"** — 'and the same din — *all matters can only be rectified via tikkun-kl'lali* — k'dei l'harim es ha'moach she'mi'sham nimshach kol ha'l'vanunis k'nal"** — 'in order to lift the moach, from which all whiteness flows, as above.' **"V'zeh: 'hai nami isram'i lah bas mazlah'"** — 'and this: *this one too — his mazal-daughter was thrust upon him*' [the Zohar's punchline: the stuck-peg *up* opens up to receive his *bas mazal* — his destined bride]. **"Heyno bechinas ha'mochin, bechinas 'v'nozlim min Levanon' k'nal"** — 'namely, the bechinah of the mochin — the bechinah of *flowing from Levanon* [=levona d'mocha]'. *bas mazla* puns with *nozlim* — *nzl* root; the *daughter-of-mazla* = *nozla* (what flows) = *nozlim min levona d'mocha*. **"Heyno she'tafas lahem l'dugma es ha'dibbur, v'hir'ah lahem she'ei efshar l'takein ki im al yedei tikkun ha'kl'lali"** — 'he took the dibbur *as a paradigm* and showed them: *no tikkun is possible except via the kl'lali*.' **"V'ha'ra'ayah, ki bi'mei R' Shimon hayah ha'dibbur al tikuno, u'basar d'istalek ne'emar: 'al titen es picha' v'go'"** (Koheles 5:5: *al titen es picha la'chati es b'sarecha*; Zohar reads this as R' Shimon's post-petirah warning) — 'the proof: in R' Shimon's days dibbur was fully functional, and after he departed the verse *do not give your mouth* was applied [= speak not publicly].' **"V'zehu: 'datzah l'tata' v'chu' k'nal"** — 'and this is *he stuck it downward* as above.' **"U'k'mo chein kol ha'devarim, tzarich l'takein al yedei tikkun ha'kl'lali ha'shayach lo"** — 'and so too for *all* matters — one must rectify via *the kl'lali appropriate to it.*' **"K'gon masa u'matan — al yedei tzedakah, v'chein kulam, tzarich l'takein kol davar al yedei tikkun ha'kl'lali ha'shayach lo"** — 'e.g., masa u'matan — via tzedakah, and similarly for all — each matter must be rectified via *its own particular kl'lali*.' Each area of life has its own tikkun-kl'lali: for dibbur, shevach ha'tzaddikim; for masa u'matan, tzedakah; etc. One must identify the correct kl'lali for each domain. **"V'zeh m'chamas she'tzarich l'harim es ha'mochin, l'hamshich mi'sham l'vanunis, l'takein u'l'laben kol ha'p'gamim, v'zeh ei efshar ki im al yedei tikkun ha'kl'lali k'nal"** — 'this is because one must *raise the mochin*, to draw down whiteness from there, to rectify and *whiten* all the blemishes — and this is impossible except via tikkun-kl'lali.' **"V'zeh bechinas: 'hai nami isram'i lah bas mazla', bechinas 'v'nozlim min Levanon', min levona d'mocha k'nal"** — 'and this is *his bas mazla was thrust upon him* = *flowing from Levanon* = *from the levonah of the moach.*' The *bas mazla* (destined bride) = the *nozel of levonah* = the *whitening-flow from the rectified moach.* When the peg goes *up*, the moach is unlocked, the whiteness flows, the bride is given. **Closing gematria — Mishlei 10:20**: **"kesef nivchar l'shon tzaddik"** — 'choice silver is the tongue of the tzaddik' (the Mishlei pasuk that seals the teaching: the tzaddik's tongue = *kesef nivchar* = the whitened/silvered/rectified *l'shon* = *mocha chivara k'chaspa* = the dibbur restored to its full function by the tikkun ha'kl'lali of *shevach ha'tzaddikim*). **R' Nosson's note — full peirush elsewhere**: **"(Be'ur zeh ha'inyan u'mah she'shayachus yeish l'pasuk zeh l'ha'Torah ha'nal yis'ba'er b'makom acheir)"** — '(the full explanation of this matter and how this pasuk connects to the Torah above will be explained in another place).' Intermediate: **Decoding Zohar opening story**: *'hai gavra d'azal b'ai isa v'lo kayahavi lah'* = **"isha yir'as Hashem"** (**Mishlei 31:30**) — mi she'pagam garam dam niddah → nachash mashich → peirud. *'V'lo kayahavi lah'* = **"sha'og yish'ag al naveihu"**. *'Mai chazi d'azal l'heicha d'mdalei mi'nah?'* — taher malchus mi'damim = holeich l'madregah ha'yoseir elyonah = tikkun kl'lali = l'mailah me'isha-yir'as-Hashem: **ShmII 23:3** **"tzaddik moshel yir'as Elokim"** + **Avos 3:2** **"ilmalei mora'ah shel malchus."** *'Shakal sakta datzah l'tata'* — sakta = y'seidos/mismeros = divrei Torah (**Koh 12:11** **"ka'darvonos u'k'mismeros"**). *Datzah l'tata* = madregos tachtonos / ein tikkun kl'lali / *basar d'istalek R' Shimon* → dibbur assur. *'Lo ayel'* = i efshar l'daber divrei Torah. *Datzah l'eilah v'ayel* = b'yomoi d'R' Shimon = keshes ha'bris = tikkun kl'lali → dibbur muttar. **Mashal**: dibbur = dugma; ei efshar l'takein ki im al yedei tikkun kl'lali ha'shayach lo (masa u'matan — tzedakah; dibbur — shevach ha'tzaddikim; kol davar — kl'lali shelo). *'Hai nami isram'i lah bas mazla'* = mochin = **"v'nozlim min Levanon" = min levona d'mocha** — bas mazla = nozla = whitening-flow. **Mishlei 10:20**: **"kesef nivchar l'shon tzaddik."** **R"N**: be'ur yis'ba'er b'makom acheir.

Beginner: The Torah closes by explaining the hairs and the seven locks of Samson — which are the aspect of the brains. The hairs of the head, in Kabbalah, are the "superfluities of the brain" (motar ha-moach) — the overflow of chokhmah (wisdom/brain) that can't be contained within and extends outward. The hair is an expression of the brain's excess vitality. Therefore, the seven locks of Samson's head correspond to the seven middot (emotional attributes) that move through the brain's thought. The thinking process in the brain follows the person's dominant attributes — as a person is inwardly inclined, so flow the thoughts through the brain. "Seven locks of his head" = seven attributes that pass through the brain. When a person blemishes in the hairs — that is, when the bris is violated and the brain's overflow becomes corrupted — the sight is blemished. The seven locks of the head correspond to the seven layers of the eye. Samson, who blemished in his seven locks (by violating the bris), lost precisely his eyes: "And the Philistines gouged out his eyes" (Judges 16:21). The connection: corrupted brain-overflow → corrupted sight → the Philistines (external enemies) exploit the opening. The remedy: the Tikkun Ha-Klali restores the purity of the hairs (the brain's overflow), restores the seven middot to their proper orientation, and thereby restores spiritual sight. Intermediate: Closing: hairs = motar ha-moach (superfluities of the brain). Seven locks = seven middot passing through the brain (according to the person's dominant attributes). Blemish in the hairs (= bris-violation) → sight blemished (seven layers of the eye = seven locks). Samson blemished in seven locks → eyes gouged out (Shoftim 16:21). Tikkun Ha-Klali = restores hair-purity = restores middot = restores spiritual sight.