Reb Hershy’s reading of the Degel

The Degel begins this section by telling us he is explaining two things simultaneously.

The story of R. Hanina b. Dosa, and the Pasuk of ‫'בורא ניב שפתים וגו‬

‫וזה יש לבאר פירוש הפסוק והש"ס‬

They are being given in parallel, but you have to watch, ‘cos it’s tricky, a sleight of hand.

The question is asked previously: How is it Mida b’Mida that you get what you don’t pray for?

Just because Shlomo did not pray for wealth etc, therefore it was given him?

where’s the measure for measure in that?

And the Degel had said that if ‫ימלא ה' כל משאלתיך‬, i.e., if all that you ask and desire is that God be filled,
then it is mirrored back to you and all your desires are filled.

But how do you bring down a Refuah for someone else this way?

( ‫( שאלו את ר' חנינא בן דוסא שהיה אומר על החולים זה חי וזה מת מנין אתה יודע אמר להם אם שגורה תפלתי‬:‫ברכות ל"ד‬
‫ י"ט( בורא ניב שפתים וגו' פירוש‬,‫בפי יודע אני שהוא מקובל וכו' שנאמר )ישעיה נ"ז‬

If I am praying for God, says R. Hanina, if the Creator is on my lips, which is to say, when I am davening
for the Shechina to be united with her Lover, I am not just davening for Shechina, but for God’s
wholeness – I’m not just davening for the kallah to get laid and have a happy marriage, I’m davening
for the chosson to have the best sex of his life and a not want to let the kallah out of his sight ever
again. I’m envisioning a Yichud and visualizing their union and imagining their joy etc.

In essence I’m praying for someone else’s wholeness (God’s) and not my own (Shechina):

‫יודע אני לשון יחוד‬

‫אם הבורא ברוך הוא הוא בניב שפתים כלומר אם אני מתפלל בעד השכינה כביכול יודע אני לשון יחוד אזי נעשה יחוד‬

That makes Shalom, Shalom wholeness and completeness, i.e yichud

‫ואז הוא מקובל ואז שלום‬

To Rachok and Karov

‫לרחוק ולקרוב על דרך שאיתא בזוה"ק טוב שכן קרוב הוא בחינת יסוד מאח רחוק שהוא בחינת תפארת והוא שאמר שלום לרחוק‬
‫ולקרוב שנעשה יחוד ושלום‬
Having God on my lips in prayer, means Tifferet is in Yichud with Yesod.

Of course, the mouth is Malkhut, Speech is Malkhut, Shechina is Malkhut, Neshama is Speech. We
know that.

But the davener, whose lips are in prayer is the Yesod of Tifferet. So, the lips of Yesod are not even
praying for his own (Malkhut's) completeness or wholeness, they’re praying on behalf of God and
suddenly there’s a Yichud between Yesod and Tifferet. The holy penis is not thinking of itself at all. It
is not trying to satisfy its own pleasure. It is selflessly trying to make a connection between its owner
and his woman by davening for the owners' penis to be healed and be whole. In doing so it become
momentarily that very healthy penis, i.e the Yichud of Yesod and Tifferet

‫'בין יסוד ותפארת שהם בחינת רחוק וקרוב אמר ה‬

So the measure for measure is ‫ שממילא נמשך גם אליו הרפואה‬the third person, Not Hanina and not Shechina,
the sick third-person gets caught up in the Shalom, Shalom

‫ורפאתיו‬

‫ורפאתיו היינו שממילא נמשך גם אליו הרפואה כמו שהוא‬

Why not money or long life? Why Healing? Well, that’s also part of the Mida B’Mida. Since Hanina
was really davening for the HEALTH of the love life of God ‫ שחולת אהבה אני‬it is only fair that the third-
person-recompense also come in the form of healing

‫ ח'( אם תמצאו את דודי מה תגידו לו שחולת אהבה אני‬,'‫בחינת כי חולת אהבה אני והוא על דרך )שיר השירים ה‬,