LM 1.1 — Ashrei Temimei Derech, Part 1 of 2 · תורה א׳

Okay, good. B'siyata d'Shmaya, yeah, that's how it goes. So, we'll go back for the we'll go back for the introduction. We're just going to make hatchalah, we'll start with the first תורה, Likutei Moharan כסדר. Primarily I'm going to be using the mevo'ar version from somebody named Rav Yehoshua Gross, from whichever printing it is, and then the Chaim Kramer English when we start actually translating into Hebrew, because it's good. But anyway, first Torah. So, he starts off, I have my version over here, yeah, in the beginning, "בעזרת אל עליון עשה שמים וארץ קונה, ונתן לנו את תורתו ממדבר מתנה, נתחיל להדפיס חידושים נפלאים ונוראים ממאמרי רבה בר בר חנה, בזכות זה נזכה ונעלה ונעלה לציון ברננה, על קרית מלך דוד חנה." Okay, good.

So, the first one the Rav Chaim Kramer brings down, just interestingly, he brings down when it when it happened in history, but he says that it was written or prepared primarily in response, apparently, that Rav Nachman had one of his chasidim who felt like his prayers were not being accepted, and he felt down about that. So, ironically, one of the things you think Chassidus and Breslov and davenen, the first the first Torah is about how if you want your tefillot to be accepted you need Torah. So, the I don't know if he'd even be interested in that.

So, he says if you want we can pause it to pick up the phone, but he says so so he starts talking to him about how a person if you want your tefillot to be accepted lema'aseh you have to engage Torah, and the person so he started davenen, he said learning Mishnayot or or Gemara after or after davenen and he wasn't understanding, he said just go with it, and as you as you keep on learning so then you're going to open up new levels, you know, some you'll you'll you'll gain additional depth and then you'll start understanding more and it'll kind of all come together.

So, it's interesting that the first the very first Torah of of Likutei Moharan is not talking about like singing and dancing or tefillah, but it's talking about it's talking about connecting to Hakadosh Baruch Hu that has to come through Torah and tefillah, and he goes through a bunch of things. We're not going to finish it, I think it's a very famous piece, but we're going to start it now. Okay. So, he starts off and brings a pasuk, "אשרי תמימי דרך", we are fortunate, "ההולכים בתורת ה'", those who are tamim and going in the ways of of ה', and we're going to come back to this as we go through the ma'amar.

"דע, כי על ידי התורה", through the Torah that we learn, "נתקבלים כל התפילות וכל הבקשות", our tefillot and our bakashot are going to be nitkabel through the Torah and the connection, and we'll see what type of Torah specifically he's referring to that breeds this connection that we could be davek to Hakadosh Baruch Hu, our tefillot are going to be nitkabel through Torah, "שאנו מבקשים ומתפללים", these tefillot that we ask and that we request. On the note over here in the in the Rabbi Yehoshua Grass's version, he he brings either that tefillot are things that are קבוע and bakashot are specific things that we ask instead of just a formalized prayer, or tefillot are שבח of Hakadosh Baruch Hu and bakashot are where we ask for

our needs, but regardless, these tefillot and bakashot are accepted through the Torah that we learn. "והחן והחשיבות", another thing that will be accomplished through Torah is that "והחן והחשיבות של ישראל נתעלה ונתרומם בפני כל מי שצריכים". Chen is, we ask for it at least three times in bentching, chen is a tremendous thing, the chen that we need in order to relate and to be esteemed in the eyes of others, but "כל מי שצריכים" can be Hakadosh Baruch Hu or other people that we need to interact with, "הן ברוחני הן בגשמי", also will be restored through Torah.

And he says it's going to become clear now, "כי עכשיו בעוונותינו הרבים, חן והחשיבות האמיתי של ישראל נפל, כי עכשיו עיקר החשיבות והחן הוא אצלם". So, he's talking about be'etzem in a in a state of galut. When when a person, you see that I actually one time was talking with with our police friend, you know, so I was asking when you're in the police when in your police department, how do people relate to to Jews that want to take off? So, he's the way he said it, he said, you know, because I'm frum and I'm 100% and, you know, I take off with no compromise, no nothing, he says it breeds a certain respect.

The people that all of a sudden are frum when it's good for them, so then people they he doesn't they don't have chen, they don't have this chashivut. When when we're linked into emet and we're linked into Torah and Hakadosh Baruch Hu, and the ultimate expression of that was when we had בית המקדש, so then there was a certain chen and chashivut and esteem and linked into to to to the anchor of everything that when now that we're in galut, so the the shefa, the Gemara says that at the time of the בית המקדש, if the goyim would have known what the בית המקדש did for for for them really because of the 70 korbanot by Sukkos, then they would have been the ones that

didn't want the בית המקדש destroyed. But now that there's no בית המקדש, so a lot of that open pipeline where shefa was coming down from Hakadosh Baruch Hu, it's like if you cover up a hose, it comes in first of all less, and second of all it comes out of the wrong places, it comes out distorted, you know, so that so that the beauty that we have is all of a sudden Yavan has חכמה, but it's a distorted חכמה, you know, Paras has beauty, but it's it's not.

So so he says that the chen and chashivus that comes to the world, there are certain elements of this that come to the world. However, when when we have Torah, when we have this connection, so then the עיקר חן and chashivus is by Klal Yisrael. And now that's in a down state, because Yaakov and Esav are reciprocals, and now that it's in a down state, the עיקר חשיבות and chen is by the goyim. אבל על ידי התורה נתעלה החן והחשיבות של ישראל. Through Torah, the chen and chashivus of of Klal Yisrael will be restored through כלפי הקדוש ברוך הוא and people, כי התורה נקראת אילת אהבים ויעלת חן.

Because the Torah is is spoken of, it's pasuk in Mishlei of אילת אהבים ויעלת חן, a deer that's beloved and a gazelle that has favor, but it's a reference that the Gemara in Eruvin says שמעלה חן על לומדיה, that it's a reference to Torah, that Torah brings chen on those who learn it. ועל ידי זה, and through this restoration of chen of ישראל כלפי הקדוש ברוך הוא, נתקבלין כל התפלות והבקשות. So point number one that he makes is, number one, in terms of going to Rosh Hashanah, for our tefillos to be נתקבל, so the it's a shorter, but he says, wait, for our tefillos to be נתקבל, so then the the way the the you have to draw that bridge and some sort of a

connection, we're labeling it as chen, and he's we're going to go on mention what type what specific area of Torah he's talking about, a specific idea here also. In order to restore this connection between us and Hakadosh Baruch Hu, that's where we're going to restore this relationship, which we're labeling as chen, and our tefillos are going to be נתקבל also. The second thing is, and that goes together, the tefillos being nitkabel and the chen in the eyes of Hakadosh Baruch Hu and people. Now he's going to explain, so what is this what is this chen, and what does it have to do with Torah?

כי איש הישראלי צריך תמיד להסתכל בהשכל של כל דבר. When we walk around, there was a a story I heard about the Baal HaTanya at the end of his life, he told one of his chasidim, "What do you see over there?" So he said, you know, "A tree branch." So he said, "I see retzon Hashem that in this particular area is manifest as a tree branch. Over there, it's not a tree, it could be something else." When a when a Jew looks at the world, so the the Rabbi Samson Raphael Hirsch says in the in a place a very famous statement, he says that they they should, "If it was up to me, they would close up all the shuls for a hundred years, because

people ended up thinking that Torah belongs in the shul, then you leave shul and then you go about your everyday behaviors, but the avodah's in shul, and then the rest of the day is not avodah." But so he says if if maybe if we close the shuls, people would remember that the that the tefillah is where you reflect and it sets you straight and you connect with Hakadosh Baruch Hu so that you could be a בעל עבודה for the rest of your day. So he says, the job of a Jew is that when he looks at every single thing, he looks at it that there's a chochmah that's hidden, that there's a חיות אלקות that's hidden in everything.

You should be walking around seeing retzon Hashem. When retzon Hashem is that you're davening and learning, that's wonderful. When you have the rest of your day, that's also you're doing mitzvot, that's also retzon Hashem in everything. ולקשר עצמו להחכמה והשכל שיש בכל דבר, and a person is supposed to bind himself to connect to this chochmah and שכל that's inherent in the entire בריאה. הקדוש ברוך הוא מחדש בטובו בכל יום תמיד מעשה בראשית כדי שיאיר לו השכל שיש שיש בכל דבר, and this is so that he will enlighten himself and attach to this חיות of אלקות that's in everything, להתקרב להשם יתברך על ידי אותו הדבר.

If you walk around and you see Hakadosh Baruch Hu speaking to you in every aspect of your life, in everything and in every situation, everything is a gift-wrapped package. Sometimes it could be, who knows, your kids acting a certain way, your client, your boss, whatever it is, you're going to be getting close to Hakadosh Baruch Hu in every single element. If you go through the seven ideas of bitachon in the beginning of Chovot Halevavot, and you know that I have bitachon because Hashem loves me and he's paying attention to me, and he's able to give me what I need, and he's the one who knows what I want best, and he's in charge from beginning to end, and nobody else could stop him, and he's

going to give it to me whether I deserve it or not, so whatever happens to you, if it fits into those seven things, you can have bitachon. כי השכל הוא אור גדול, because this שכל, this חיות אלקות, not talking about your שכל, is a light, a light shines in front of you, ומאיר לו בכל דרכיו, that in every single area of your life, not just davening and learning, everywhere you have a way that you can get closer to Hakadosh Baruch Hu in every area of life. כמו שכתוב: חכמת אדם תאיר פניו, but he's learning פניו as לפניו, that this חכמה is going to light up in front of you so that it lights up your way so that you know how to how to how

to see Hakadosh Baruch Hu in everything. What is this חכמה that we're talking? וזה בחינת יעקב. And I will try to as we go through, maybe it'll be interesting if we go the second time around, as we go through, we're going to see, you know, kind of fundamentals of the way that he looks at things, but he sees messages and he ties togethers. A lot of Chassidus in general, so, you know, it's like it's like if you, I heard Rav Aharon Lopiansky one time say this, you know, it's like in a computer, you know, you're doing one thing and then you open up 15,000 windows, and then all of a sudden you draw the connections, and then by the time you're done you could see

the connection why all 15 of those windows have to do with each other. So each one, it's like, you know, sometimes it's frustrating if you're not used to learning like that in much more in a much more structured way, but that's a lot of, you know, a lot of the time is finding these צד השוות and then finding the פנימיותדיק point that relates to everything. וזה בחינת יעקב. So this idea that we're talking about about seeing the avodah, seeing and Yaakov had a Yaakov did not have a straightforward life, and as much as we always say Avraham is חסד and and Yitzchak is גבורה, and and Yitzchak is גבורה, just one second, so so Yaakov is Torah, Yaakov is אמת.

The Torah tell only We only know that Rashi spent time in a Beit Midrash because Rashi tells us with the חשבון with the 14 years. The truth is, is all we know about Yaakov is he didn't want to get killed by He had He had to figure out how to get the berachot so by by going הערמה, then he had to not get killed by Esav, got to Lavan, he got messed over a thousand times by Lavan, he had to not get killed by Esav, his son died, he goes over until finally Pharaoh looks at him and he says, "You look ancient." We don't know that much about And that's Torah.

Yaakov had this middah of being able The Torah that Yaakov represented as far as the pesukim tell us, is that Yaakov had this middah of being able to connect to Emes and הקדוש ברוך הוא and avodah in every area of life. No no area was less or more. So, but this is בחינת יעקב, that he was zocheh to this darga of having chochmah to everything, כי יעקב זכה לבכורה. So we have other concepts. There's Yaakov, there's בכורה that he got from עשו, שהוא ראשית, that that's going to be considered ראשית, שהוא בחינת חכמה.

And he's going to use all these concepts that represent this idea of seeing, you know, מחשבה תחילה מעשה תחילה מעשה מחשבה תחילה, whatever, okay, brain freeze, but bottom line is סוף מעשה במחשבה תחילה. סוף מעשה במחשבה תחילה, but anyway, but he says that that that this idea of seeing this light in front of you that lights it up, that you could see the hidden chochmah in everything that's going to come out through understanding this concept of what Yaakov represented and בכורה, so this weaves its way into everything, כמו שכתוב ראשית חכמה, so we see that chochmah is called ראשית, and so and and וזה בחינת ויעקבני זה פעמיים, and now this ויעקבני זה פעמיים, ותרגום אונקלוס וחכמני, so we see that this לשון of ויעקבני

is associated with chochmah through Onkelos, and ראשית is chochmah, so so a לשון of of Yaakov is is is linked to chochmah through Onkelos, and chochmah is ראשית, and ראשית is בכורה, and Yaakov represents everything. So we're going to see how all these concepts come together in this idea of We're going to see that it's also the shemesh that that that we said that it's חכמת אדם תאיר פניו, that it shines in front of you, that it gives you a goal. A person ציפית לישועה, you have your GPS.

When you know where you're going and you see you see meaning in everything, you know where to go. Nothing is really going to get in your way. Sometimes you might have to recalculate. But if you look five steps in front of you, so you're going to turn backwards and go the other way and go in 15 different directions, you might not end up going anywhere. Where you know what your ultimate goal is, יסוד החסידות ושורש העבודה, is to make goals and ambitions and understand what you're trying to do, so then you're going to be able to link it.

So what's this chochmah? וזה בחינת שמש, כי השכל הוא מאיר לו בכל דרכיו. This hidden chochmah is בחינת שמש, כמו השמש that also it lights up in front of a person. וזה בחינת ואורח צדיקים כאור נוגה, that the way of tzadikim is to light up, to light up as it goes, that the like the day starts off little by little, and that's what we were saying, that a person starts to learn, they don't understand everything, but the more that they the more that they learn, the more depth that they get, the more they understand, the more they're able to learn and they go deeper and deeper until they can understand the עומק in everything, הולך ואור עד נכון היום, that as it goes through, it

it gets brighter and brighter until it lights up something and they're able to understand. וזה בחינת ח׳. And this, another thing, is the bechinah of the letter ח׳. What does it mean? That the that the letter ח׳ represents the idea of chochmah. So we're again we're lining up all of our concepts until, and we're going to say that Esav is the antithesis of this. But this is the idea of the letter ח׳ which represents חכמה, לשון חיות. That the לשון חיות is the the the godly wisdom and understanding that's inherent in every single thing, circumstance, situation, whatever seems mundane in the world is really a חיות אלקות that's there for a reason.

Nothing There's no extra pieces in the world. This is represented by this letter, כי החכמה והשכל הוא חיות של כל דבר, כמו שכתוב והחכמה תחיה בעליה, is the end of the pasuk, that chochmah is מחיה a person who's zocheh to it, and that that's where a person becomes alive. When every single thing in your life has meaning and you become driven by everything that happens in your life, it's not just like there's Torah here and and learning over there and do something else, so then you become driven.

You You can find meaning in everything. Ideally, a person would like to have perhaps that he's ישקני מנשיקות פיהו, that he's that he's always able to engage in that element of the relationship that's more intimate and Torah, and more expressive of of of the closeness. However, the the shleimut of a relationship is where is where it's rounded out so that a person understands that they're that that everything is a function of this closeness. Rav Shimshon Raphael Hirsch famously brought down in the introduction to Chorev makes the point that people had thought, had come to an attitude where religion belonged in the, in the shuls, and after they would daven and learn, they would go about the rest of the day, and they would treat it

as mundane. And he said, you know, in a certain sense, or in a sharp way, that if they would close all of the shuls for a certain amount of time, so people would get back to understanding that it's not that the avodah takes place in the shul and then the rest of their day is just, you know, on, on their dime and then everything else until they go back to shul, but rather the, that you, a person goes to, to davening and learning, and they align themselves with Hakadosh Baruch Hu, and then they're an עבד השם in their entire life, that's real, be'etzem the avodah takes place.

And now to explain, so how does a person zocheh to, to see this, this understanding in everything? אך מחמת שהארת שכל גדול מאוד, אי אפשר לזכות אליו כי אם על ידי בחינת נו״ן. So there's a problem because this chochmah of, of Hashem it, it would burn a person up. It's, it's the sun. So how is it that we could relate to this chochmah of Hakadosh Baruch Hu that's inherent in everything, that we need to walk around and see godliness, and see purpose, and see tachlit, and see ראשית...

ראשית אחרית? We, we have to see tachlit and purpose and a gift-wrapped package in every single area of our life. How can we come to that when we would be totally burnt up? The kli that we have, it's like pouring hot, molten lead into a styrofoam cup, it'll just burn straight through. How can we come to relate to this chochmah of Hakadosh Baruch Hu? The, so he says, אי אפשר לזכות אליו כי אם על ידי בחינת נו״ן שהוא בחינת מלכות. In the order of the Sefirot, so it goes if you, let's say Sefirat HaOmer, but the way that הקדוש ברוך הוא relates to this world, he employed a system of Sefirot in order to relate to this world, that you have just totally, you know,

the sun would burn everything up, and it goes and it becomes through a series of screens, and then let's say light goes through a prism, it goes into different colors, that, that there's nothing missing, ultimately all of the light that went through the prism is reflected into the spectrum that comes out of it. But as it goes: Chochmah, Binah, Daas, Netzach, Hod, Yesod, and then at the end is Malchus. Malchus is the keli that everything that came before it goes into that keli in order to go on to the next level and to, and to the next olam, and that, so Malchus is לית ליה מגרמיה כלום.

Malchus does not represent anything, any element of its own other than the fact that it's this, this, this, this kliastic, this keli that's mekabel, and it's mekabel everything, כמו שכתוב לפני שמש ינון שמו. It says the pasuk in Tehillim that Dovid HaMelech is speaking with, by Shlomo HaMelech, it says that as long as the sun shines, ינון שמו, that the, it should be נזכר the Malchus and the gedulah of Shlomo HaMelech. But it says Rashi, פירש Rashi explains לשון מלכות, that ינון, which is a לשון of נו״ן, comes out so we see from this that ינון, which is a לשון of נו״ן, is a לשון of מלכות, that's what he's bringing the pasuk for.

But through this, if we are able to attach yourself to Malchus, which he's going to speak about how we can develop that, so we can't relate directly to chochmah because it would blow us away. But what we can do is we can develop this, this bechinah of Malchus within ourself, and Malchus is a keli that's able to be mekabel what was inherent in the chochmah, in the chochmah itself. If a person is learning the, the I believe I heard בשם the HaP'laah, one of the Chasam Sofer's rabbim, I think from Rabbi Gladstein, so he says there's two types of teachers: one teacher teaches what he wants to teach, he wants to have his chiyuv's, he wants to prepare, and therefore you have like a frustrated,

you know, בית מדרש רבי who becomes a ninth grade בקיאות רבי, and he teaches, he he the kids don't know what he's talking about, they're not going to appreciate him, it's not going to, it's not going to go over. If a person is going to be a teacher, one type of a teacher is teaches what he wants to teach, the other one looks at the כלי, Tomer Devorah discusses this also, and he gives over the חכמה כפי the, כפי the כלי that's going to be mekabel. If a person is a physicist and he wants to teach to a plumber, so then the גדלות of a משל is that you could take the, the, the principles and without sacrificing anything from the principle, you could put

it into a משל that's going to be mekabel in the terms that the person relates to, so that the principle stays true to its core and, and yet it's able to be mekabel fully by, by that כלי. So if we are going to HaKadosh Baruch Hu divine, divine חכמה in every single element of creation, מחדש בטובו בכל יום תמיד מעשה בראשית, the same, the same God that, that you're going to daven shacharit for is the same God that made it that your wife needs help in the morning or whatever it is, every area of things is a gift-wrapped package.

Now, חשבון הנפש is what you're supposed to do, but there's nothing that's coming from a separate place, and therefore the way that we can ultimately relate to everything as an expression of HaKadosh Baruch Hu is by developing our מלכות, our כלי that is there to be mekabel the חכמה, and then we'll be able to relate up to the חכמה. וזה בחינת לבנה, the לבנה is reflective, it's לית ליה מגרמיה כלום, but it's reflective of what's coming from the sun in a way that if you look straight at the sun, it's going to burn up your eyes.

Now, like a screen projector, if you know sometimes there's a hair over the projector and then it comes out much bigger on the screen screen, if there's anything that's coming that's not in the source, anything that an admixture that gets mixed in, so that's going to distort what you're looking at. But if you you want to accurately reflect what is coming from the source, so then it has to be something that's called כולו, a כלי called כולו מבטל itself to the source. כי הלבנה אין לה אור מעצמה כי אם מה שמקבלת מהשמש, that's the element of the לבנה.

וזה בחינת מלכות, דלית ליה מגרמיה כלום אלא מה שמקבלת מן החסד, which we said שהיא בחינת חכמה, בחינת שמש, כנ״ל. We have all of these concepts which will ultimately come together, that HaKadosh Baruch Hu is is relating to the world to the תכלית of the בריאה, הוא חכמה through Yaakov, which is ראשית, which is בכור, which is represented by חסד. And the כלי קיבול for this is going to be מלכות, which is which is נון, and in order for us to ultimately relate to the divine wisdom and the חכמה that's inherent in every single thing so that we can become closer to HaKadosh Baruch Hu, so that we learn Torah, or that we can have this connection, that our tefilot could be nitkabel, that we

could have chen, that the goyim will respect us, that the that the world is going to be the way that it's supposed to be, so then we have to relate to חכמה, לית ליה מגרמיה כלום, be mevatel ourselves to Hakadosh Baruch Hu. נעשה אור הלבנה כאור החמה, and the at some point, the אור הלבנה, which is totally reflecting the שמש, it'll be שבעה בשבעה, everything will be expressive of the same principles of the emet. Now, if a person doesn't do that, so where else is this coming from?

If the levanah, if what we see, if our the practicalities of our world are not just expressive of this chokhmah, so then where is it coming from? There's still shefa from Hakadosh Baruch Hu. There's force, stuff is happening. It means that somebody has its own priorities, something that's that that that's ra, right? In other words, if if if I want you to pass a test, so I'm going to give you hard problems. Is that because I want you to fail, or is it something that's ultimately designed Hakadosh Baruch Hu wanted to create the world with din, and Hakadosh Baruch Hu mixed in rachamim because in order to achieve din, really Hashem wanted us to earn.

The problem is if everything was just straight earning and straight din, so we wouldn't have been able to make it. So Hakadosh Baruch Hu employed rachamim so that we would be able to come that the the ultimate din would be able to be could be נתקיים. So there's other things, but it's it's like the difference between if if you take an entrance exam to get into a school, you either get in or don't get in. But however, Rav Aaron Lopiansky uses this mashal, but let's say you're taking a bar review course or something like that, somebody is giving you tests that are designed in order to bring out your greatness.

They're not going along when you fail, so then the rachamim is going to push you and give you another way to develop that thing. The whole idea is that you should pass and that you should know everything. So all the challenges we have in life really everything is coming from the same from the same place. There's no ra, there's no really anything going against. However, as we perceive it, if we don't perceive everything as coming from Hakadosh Baruch Hu, so then that's going to be that's going to be kelipah.

That's going to be sitra achra. It's going to be coming relate to something coming from the other side, right? It's like the kelipah, like when you have a peel on an orange. So as long as it's on the orange and it's servicing the the source, so then it's going to be vibrant, alive. It's going to be orange. The colors are going to be bright. It's going to be serving a purpose, it's going to be there. Once it gets related to as something separate, so it shrivels up.

The color dries up. It's separate. אבל מי שאינו מקשר עצמו לשכל והחכמה והחיות של כל דבר, if the if the peel, if the ever if the things that seem to be mundane are not attached to the source, what is that? That's בחינת עשו שבזה את הבכורה, that that he was mevazeh, he disgraced the bechor. He took this thing that was supposed to be the source, inherent in everything, defining the purpose of everything, life in the kelipah, and he was mevazeh this bechor, this chokhmah, this this reishit, כמו שכתוב: ״ויבז עשו את הבכורה״, דהיינו השכל כנ״ל.

ובחינת ״לא יחפוץ כסיל בתבונה״, that a fool does not desire true wisdom. He's he's not looking for the חיות אלקות in everything, כי אם בהתגלות לבו, he's looking only for the ta'avah of his his own lev and his own ratzon. וזה בחינת מלכות הרשעה. That's when you look at the interface, the keli, what's being mekabel, what's relating to things, and you look at it as מלכות הרשעה, that's this element of malchut and it's the other side of it. It's it's it's the the the the the the אך, it's it's the not relating to something that's in line with the with the source.

בחינת לבנה דסטרא אחרא, שעליה נאמר: ״וחפרה הלבנה ובושה החמה״, it's a pasuk in Yeshayahu, it finishes: כי מלך ה׳ צבאות בהר ציון ובירושלים, that this לבנה, which is not really representative of the true source, there's other things mixed in, it's distorted. It's it's it's it's it's when when something is the the the the picture is distorted and what comes out is not really representative, so then that's going to be disgraced, and it's going to become restored to the to the true שמש, and that's going to be מבייש is going to be the the the bad malchut, the malchut of sitra achra is going to be מבייש, and we're going to be restored to the malchut of kedushah.

And now that we have these concepts, the penimiyut of the Torah threads together, everything comes together when you're learning in penimiyut. And וזה בחינת יצר טוב ויצר הרע, the מלכות דקדושה, the and the malchut of the sitra achra, that now that we look is aligned itself with our yetzer tov veyetzer hara, the way that we relate to things. כי יצר טוב נקרא מסכן וחכם, because in Kohelet, the yetzer tov is called the poor, wise one. Why is it poor and wise? בחינת מלכות, שהיא בחינת עניה ודלה, דלית גרמה כלום.

Why is it's wise, but it's poor because it doesn't have anything of its own, right? There's there's total and utter התבטלות. Why is Sukkos is the holiday of simchah and we're seeing an utter desperation? Why is the ultimate expression of simchah of attachment to Hakadosh Baruch Hu after yamim noraim is we say that that אנא ה' הושיעה נא, right, that that that it screams in הושענות, הושענא למענך אלוקינו, למענך בוראנו, it's utter desperation because if you're relying on yourself whether you'll be good at the stock market, you'll get clients, Hakadosh Baruch Hu we ask for help, but there's something of yourself in there, maybe you'll be successful, maybe you won't be successful.

If you you say, you I I believe in Hakadosh Baruch Hu, but Hakadosh Baruch Hu is only going to give me if I deserve it, so then I have skin in the game. What if I don't deserve it? I I trust Hashem, I don't trust myself. When a person totally is mevatel himself to הקדוש ברוך הוא that no matter what, the mother is going to get up and feed the child, right? The ultimate statement of emunah is תינוק יונק על שדי אמו, so that's where a person doesn't have any skin in the game, they they they're just totally mevatel themselves, they align themselves with מלכות דקדושה, that's the יצר טוב, the and they ultimately are mekabel the chachmah and everything, כי אם מקבלת מחכמה, ויצר

הרע נקרא מלך זקן וכסיל, an old foolish king, right? It might be a lot there, it might be old, but it's foolish, it's coming not from chachmah. בחינת מלכות דסטרא אחרא שאין לה חפץ בחכמה ובשכל, it's not looking for that ultimate תכלית and ראשית and what הקדוש ברוך הוא put into the beri'ah, it's not relating to everything as directly coming from the source and expression of הקדוש ברוך הוא. בחינת לא יחפוץ כסיל בתבונה, a fool doesn't want malchut. So now that we explained that this chachmah and malchut and everything versus the malchut of the sitra achra, so what gives a person the koach to choose the good?

וצריך כל אחד ליתן כח לבחינת מלכות דקדושה, the יצר טוב, how does a person give koach to this להתגבר על מלכות דסטרא אחרא? כמו שאמרו רבותינו זכרונם לברכה, לעולם ירגיז אדם יצר טוב על יצר הרע. A person has to be margiz. This is a big thing that a person constantly has to reinforce the יצר טוב על היצר הרע that what I learned last week in Ali Shur, Wednesday night, recorded if anybody wants, but the the that that a person a hergel is a tremendous tremendous thing that we have because if a person can only let's say lift one pound more at a time and you want to be able to learn to lift a hundred pounds more, so what you have to do is do

something until you get used to it and then you add on little by little. You can gain a tremendous amount until you look back like and the Gemara in the end of Sukkah says that tzadikim look back at the יצר הרע and they are cry because they see it as a mountain. They only thought that they were doing little by little by little and they accomplished a mountain's worth of of stuff. And the the rasha can look back and he said, no, it was only a hair, it was the crossroads, if I would have just gone one little angle to the right, I wouldn't have ended up a hundred miles from where I was supposed to be.

But a person goes into momentum and then they they they they don't understand that they're not be'etzem growing. If a person, you on the outside, you're going to three minyanim a day, you have a chavruta, you're doing everything you're supposed to be doing, but you fall into a cycle where be'etzem there's no push, you just, Baruch Hashem, you fell into a momentum in a high level, but if ultimately that you just get used to that and you plateau, what ends up happening is that you a person can rot out from the inside until ultimately there's a nisayon and they lost their יצר טוב muscles, they haven't been exercising on it, and therefore, all of a sudden, they have a nisayon and you look at a

person that they're so a person who seemed to be holding on such a level, he was a tzadik, he was this, he was that, how is it that he was that that that he fell in this nisayon? It's because he fell into a plateau, into momentum. A person always has to push and that little push, לעולם ירגיז אדם יצר טוב על יצר הרע. אבל ועל ידי מה נותנים כח למלכות דקדושה? How is a person going to give koach to the מלכות דקדושה, to the יצר הרע טוב?

על ידי תורה שהוא עוסק בכח, with amal and yegiah, as a person pushes in this direction in the Torah and to see the חכמה פנימיות in everything, to lay everything is coming from הקדוש ברוך הוא no matter what, every challenge is there designed to help us succeed. כמו שאמרו רבותינו זכרונם לברכה שם לעולם ירגיז the יצר טוב on the יצר הרע, אזיל, that if he אי אזיל, if he's successful, מוטב, ואם לאו יעסוק בתורה, and if a person is not going in the right direction, what's the avenue to strengthen the yetzer tov?

יעסוק בתורה, שעסק התורה, that because the עסק of the Torah gives a person koach to be מתגבר כמו שאמרו רז״ל, אם פגע בך מנוול זה if the יצר הרע comes to you, משכהו לבית מדרש, that that's the way that through the limud of Torah in the בית מדרש has the koach that a person is going to be misgaber the יצר הטוב on the יצר הרע, which we're saying that the יצר טוב is מלכות, it's a התבטלות, it's לית ליה מגרמיה כלום, it's being able to relate to the chochmah in everything, that's where it's at, that every single thing in your life, it's not that you're trying to do to to do Hashem and put down everything else, the answer is everything is an expression of

רצון השם designed to help you succeed. It's all a hug from הקדוש ברוך הוא, and the question is how you relate to it and how you give nachat to הקדוש ברוך הוא, and how you grow from it. כי על ידי תורה, נותן כח למלכות דקדושה, this is through the learning of the Torah that you give koach to the מלכות דקדושה, ואז היא מקבלת המלכות שהיא בחינת נון, sorry about that, so he says, ואז היא מקבלת המלכות שהיא בחינת נון חיות מן החכמה שהיא בחינת חית, and this is where a person strengthens the מלכות and the התבטלות, and there's nothing getting in the way of that projector, and there's nothing that's distorted, and you accurately are able to relate through this מלכות, this קבלת עול מלכות

to the חכמה that's inherent in everything, to הקדוש ברוך הוא, ונתחבר ונתקשר הח' והנו״ן, that the חכמה and the מלכות are totally aligned, ונעשה אור הלבנה כאור החמה, and that's where the reflection will ultimately reflect that the moon is reflecting the sun, and the מלכות is reflecting the חכמה in the בריאה. If something comes and נופל, it can't be both. It's the same idea that can go in both directions. There's a certain כח, and that כח is represented and it's reflective of the חכמה of Hakadosh Baruch Hu, then it's one thing.

And if what's coming is that is a famous משל I believe in the Zohar, I don't know if I'm quoting exactly right, that there was a king that wanted to test his son, so he hired a זונה to try to give him a תאוה, but the ultimate reason for everything being there was ultimately that he should reject it for his growth. And if you relate that everything is coming from Hakadosh Baruch Hu, then you grow through it. And if something has another, even if you מתגבר sometimes on that כח, but if there's a something else out there, if there's something an other, an אלהים אחרים, there's another power, something else speaking, then little by little, as one of Rabbi Shimshon Raphael Hirsch makes this point,

he says, okay there's different דרכים, but he says that instead of saying that I'm going to learn and never learn math and science, how about relating to science as something that's נפלאות הבורא? Instead of saying that there's another thing out there that represents a beauty and a wisdom, just say that everything is an expression of Hakadosh Baruch Hu and that you're going to grow through it. Otherwise, you can have the same thing: a person could look at the human body and have בטחון and אמונה and say, "Wow, נפלאות הבורא!

It's amazing, the human eye!" And a person could be a scientist and he could become an atheist through science. And whatever it is, is that is there going to be Is there another כח or it's all really coming from Hashem, from from Hashem. And wherever you invest in one, the other one falls down, ואזי נופל ונתבטל מלכות הרשעה. If everything is from Hashem, the other side goes down, כמו שכתוב כי ישרים דרכי השם צדיקים ילכו בם ופושעים יכשלו בם. It's the same things, depending how you invest and you relate to it, that one goes up and the other goes down, היינו על ידי דרכי השם, היינו התורה, על ידי זה צדיקים שדבוקים במלכות דקדושה הם נתחזקים ומקבלים כח על ידי זה.

That through this that the צדיקים are דבוק במלכות דקדושה, this idea of לית ליה מגרמיה כלום, that they have no other prerogative, there's nothing else mixed in, there's nothing else in the world that's coming from another place, everything is just reflective, they will be נתחזק and מקבלים כח על ידי זה. This is how they relate to the חכמה and it's invested with with with רצון השם and אמת and they're דבוק, ופושעים יכשלו בם. But through the same things that for the tzadik might be a challenge, it's something to grow from, the posh'im the posh'im will fall through it, בחינת מלכות הרשעה, בחינת היצר הרע, שנופל ונכנע על ידי תורה כנ״ל.

That they can take the same thing that the tzadik could grow from, and they could use that like live energy, it could either water plants or thorns, right? But if it's going into a keli that's dirty, so then ultimately whatever goes into the keli is going to be dirty also. And this Torah is a tremendous power, and if it's directed towards a negative place, so then it could be a tremendous קלקול. And okay, so now we will we will continue.