LM 1.2 — Ashrei Temimei Derech, Part 2 of 2 · תורה א׳

Just opening up okay. So, it's just to chazar where we left off, and then and then go a little bit forward. So, we're in the middle of the first Torah, and we had started off again, Rav Ran Laviansky's mashal's, the way that kind of a lot of Chassidut works is like in a computer, you open up a bunch of windows that don't necessarily seem related, and then at the end it kind of comes together into one picture until it all and all kind of meshes through. So, he starts off, he says we were addressing in principle as per Rabbi Chaim Kramer's note, that a talmid was coming to the Rebbe saying that he felt like his tefillot weren't being accepted, and he was wondering, you

know, how he could how he could approach that. And it's we started off in saying through Torah, we're going to see what kind of Torah, tefillot are accepted. So, it's very nice that the very first piece of Likutei Moharan is focused on the the the the the window into tefillot being accepted is Torah, and through Torah tefillot are going to be accepted. And that's tied to this this idea that through Torah also chen, which we're going to talk a lot about, and chashivut, I guess both in a personal way and of Klal Yisrael, is going to be elevated, because in a state of galut, this chashivut and this chen is not where it should be, but rather it it belongs to the goyim.

And one thought that we offered was that when things are when things are fulfilling their role, when things are in a shelemut, there's a certain chen there and a certain chashivut. When somebody is, even if they're doing something that's objectively, you know, seemingly important, if when a person is in the wrong role, or a person is wearing a beautiful suit, but it's an ill fit, you know, whatever the mashal is, there's something that's not that that's not it doesn't it doesn't sit well. And in this situation of galut, the Gemara already says that if the Jews would know, if the goyim would know what benefit they had when there was Beit Hamikdash and the shefa was flowing through and things are the way that they

should be and we had the the right connection to shamayim, the entire world would benefit. And now, that Klal Yisrael is not there, the mashal we gave is like a garden hose, I don't think it came from me, that you know, if you if you if you stop up the avenue of shefa, so that number one, less water is going to come out, number two, the areas where it's going to find to come out is going to be in in distorted ways, and now you can have a tremendous amount of chochmah that comes out in science by goyim.

You could have the same נפלאות הבורא that to us would lead us to chochmah, other people leads to to kefirah. So, we said so this inyan of chen, he gets into why why Torah restores the chen and what type of Torah, and he starts talking about the idea of seeing seichel in in in in everything. This is the specific type of a chochmah that we're going to be trying to connect, and it doesn't only come from him, I'll just mention to you briefly, and then we're going to we're going to go through in a second, the Tomer Devorah says at least in in two places, one of the places he's talking about anavah, which is also an inyan of of hisbatlut, and he says in

פרק ב', just getting my bookmark, he says that he's he's going through how to how to attach to and relate to certain middot of HaKadosh Baruch Hu, says ראשונה כוללת הכל היא מדת הענוה מפני שהיא תלויה בכתר, okay, he's relating it to middot of HaKadosh Baruch Hu, says what's anavah, that's that's the middah, he goes through, but he talks about how to get it, he says אמנם, one second, sorry. Okay, he goes on, he says לפיכך צריך כל אדם להרגיל עצמו באלו המדות מעט מעט, והעיקר שיהיה בו שהיא מפתח הכל זה ענוה, which is the rosh of everything, שלא ימצא בעצמו ערך כלל.

A person doesn't find in himself any value. That doesn't mean that a person doesn't have value, like we said before, when a person is reflective, the moon's true value is when it doesn't have any independent thing that's mixed in, when it's totally reflecting what it's supposed to reflect, it has total hisbatlut, that's where its value is. But a person who's an anav recognizes that it doesn't have any independent value, and he's going through how to get there. He says one of the ways, he goes through a bunch of ways, is ראשון הוא לכבד הנבראים כולם, to be mechabed everything that you come across, אחר שיכיר בהם מעלת הבורא אשר יצר האדם בחכמה, וכן כל הנבראים חכמת היוצר בהם, ויראה בעצמו שהרי הם נכבדים מאד מאד.

When you come to see the the the kavod and the seichel and the chochmah in everything, that everything is coming from HaKadosh Baruch Hu, that's how that's how you can recognize that's how you can come to anavah. And he says vayter, also, that when you're coming to relate to HaKadosh Baruch Hu's middah of chochmah, it says again, עוד צריך להיות רחמיו פרוסים על כל הנבראים, לא יבזם ולא יאבדם, that you can't be degrade or despise anything, שהרי חכמה עליונה היא פרוסה על כל הנבראים, that HaKadosh Baruch Hu's chochmah is in everything you see, whether it's דומם, צומח, חי, מדבר.

And he says מטעם זה הוזהרנו מביזוי אוכלים. You shouldn't even you shouldn't even act negatively towards your food, says כולם בחכמה עשית, and he goes on that not any creature, you shouldn't even uproot plants or kill animals, you should even that by shechitah we choose like a good death with the knife. This way of understanding that you fit into a bigger picture, even if you end up being the guitar player and somebody else is just like playing the cymbal, is to recognize that, but the the one who made the symphony, the conductor, put everything exactly in its place, so then Baruch Hashem, you should thank HaKadosh Baruch Hu that you have more of a major role, that's a berachah to you.

But to sit there and say that something else is less important, it has exactly the role that Hashem made for it. So we said that this is the type of Torah that a person is trying to engage in, and the way that we develop and and we start tying together a lot of concepts of Yaakov and ראשית and שמש and the ח is chayut, and these ideas of finding that הקדוש ברוך הוא has a divine plan in a very specific way, and in a פרטיותדיק way in every single thing that you come across.

But the problem is is that you would be totally blown away, we can't encounter חכמה of הקדוש ברוך הוא, the way to do this is to develop מלכות, which מלכות is in the מדות of הקדוש ברוך הוא, something that is that it's reflective. It's a it's the universal כלי, so we said it's לית לה מגרמה כלום. It doesn't have anything of its own. What it's doing is it's the it's the כולל in taking everything came before it. And if we can relate ourselves to מלכות, what's מלכות by the way?

Ol malchut shamayim. It's total התבטלות. When we come and we're מבטל our דעת to הקדוש ברוך הוא, so at that point that becomes this this catalyst and this way that we can relate to the חכמה of Hashem, and we said that this מלכות is represented by a נ. So obviously we're going over here, and if חכמה is a ח and מלכות is the נ, and you put those things together, so then you're going to have חן. But we're going to try to learn it in a little bit more of a grounded way.

You know, as he says, a lot of the concepts that he talks about are a little bit out there, but as we approach this מלכות and we develop this idea of התבטלות and עשה רצונו כרצונך, we bring ourselves to מלכות, and then we can recognize the חכמה that's inherent in every element of the world, and this is going to be the avenue ultimately to have our תפלות be accepted. And the one thing that we said is so what's the flip side of this? There's divine energy in everything.

The flip side of this is when a person doesn't have התבטלות, and they recognize and they think that that that things have their own כחות, and you know, it could be that you daven to Hashem that he should help me with X, but X has its own considerations, right? So there's there's other negative כחות, but and Hashem is more important, and He's better, and we should do the right thing instead of the wrong thing, but on the other side, those things have their own autonomy and their own considerations, that's called מלכות הרשעה.

That's Esav. We said if Yaakov is חכמה, that's Esav that was מבזה the בכורה, that he is not saying that everything comes from חכמה. A lot of Breslov takes like the penimiyus of like these things of chumash, it also makes them in certain ways for practical avodah. And when we look at other things as having their own avenue, and not everything is coming directly from Hakadosh Baruch Hu, that's taking this element of מלכות, which is supposed to not have any of its own considerations, and you're giving other things considerations, and it plugs them up.

So and the way that we strengthen the yetzer tov of מלכות is through Torah, mesirut nefesh, bitul, and specifically this Torah of recognizing that Hakadosh Baruch Hu's in control of everything, that's how we ultimately get there. So now that we explained about the מלכות and the versus the סטרא אחרא and strengthening through Torah, so now that we have to explain how this is going to relate to our tefillot. ועל ידי זה, got over there? Yeah, ועל ידי זה, yeah, good. So then on the left side of the page, ועל ידי זה that we that we we mechaber this מלכות and and the chochmah, the the keli, the נ and the ח, נתקבלים כל תפלות ובקשות, our tefillot are going to become accepted.

כי עיקר מה שאין נתקבלים הבקשות, why takeh are our requests over here, whereas earlier it said tefillot u-vakashot, now it says בקשות, but the reason that our בקשות that we at least in an individual way we could say, maybe if you want to say tefillot are formalized prayer and בקשות are individualized prayer, the reason that we personally have a hard time connecting, הוא מחמת שאין לדברים חן, is because we don't have this element of chen, which we're saying is in a in a in a literal way chen is when somebody why is it that two aniyim walk into shul and one guy you give a quarter from your tallit bag and the other guy for no reason you take out your credit card and give

him $180? I don't know, right? So chen in a simple way is favor, but on the other hand, that we said that this idea of connecting the מלכות, of being being mevatel ourselves to the to the divine chochmah and relating to everything as as coming from הקדוש ברוך הוא, ואין נכנסים בלב של זה שמבקשים ממנו, that the person has to be receptive. When you need something from somebody, some people are very smart, some people are very capable, but for some reason, you say that people have chen.

It comes up, I'd say at least four ti- three I was looking bentshing with my kids, by נודה, by the fourth berachah, and then by במרום also, right? We we constantly ask for chen. Somebody has to be receptive to you. כאלו אין בלבו מקום שיכנסו הדברים בלבו, for whatever reason, your requests and your entreaties, what you're trying to make this attachment, is not being נתקבל, right? מחמת שאין למבקש חן שיכנסו הדברים בלבו של זה שמבקש ממנו, that there has to be it's not just that somebody decides, that that would be even a one-sided giving.

In order for there to be this connection, that it's very interesting also just he doesn't say it, the idea of tefillot being connected, it's not just that that that you have that you know, that you see something that's in need, and you decide to give it, that you give We're not talking about you give tzedakah in an anonymous way, and you feel like you did good, you don't know who did it, this one of the things that it shows also is that tefillah is be'etzem a connection, right?

In other words, like a you know, like a male-female, you know, like even in electricity they have that one thing fits into the other. We're not just talking about that you that that you independently see that there's a need and you decide that you're going to that you're going to give whatever it needs. We're talking about that tefillah needs to be that I have a certain chen and that you have a certain area that's able to be מתקבל that chen, that my tefillah finds a place in your ratzon that you're going to grant it.

It's a different way of of looking at tefillah. He doesn't say it, but it's just occurring to me. אבל על ידי תורה, התורה, שעל ידי שעל ידי זה נתחברים ונתקשרים הנו״ן והחי״ת. And this is the type of Torah that we're talking specifically about, that we're able to bring ourselves to מלכות and we're able to see like the Tomer Devorah says, that the divine chochmah in everything, that it brings us to an anavah, that we don't see in ourself and we have a a a big role is a big responsibility.

Having a lot of chochmah is a big responsibility to share it. Money is a big being tall is a big responsibility to get something off a high shelf. If you could daven, whatever it is, shaychut here, right? And then he would say, that's a responsibility, and it creates a it creates a an obligation, and it's something that you're going to after answer for if you don't meet that obligation. There's no reason that a person should feel ga'avah'dik about that. It puts him, it just puts him on a higher on a higher level that he has to answer to.

When we see that the divine wisdom is in everything, that like Tomer Devorah says, brings us to anavah, and it's a way also to relate to HaKadosh Baruch Hu's מדת חכמה כנ״ל. ונעשה חן. And now the חי״ת and the נו״ן go into each other, they combine, ועל כן נקראת התורה יעלת חן. And that's why we see that this Torah is able to give the the one requesting is able to give him the חן, ואזי זוכה שדבריו הם דברי חן, what he requests now is going to have this quality of being able to enter into the recipient of his request, ואזי נתקבלים דבריו ובקשותיו.

And now, again, he's not even talking about tefillot over here. He's talking about I guess not just by כלפי הקדוש ברוך הוא, הקדוש ברוך הוא, the way that this world parallels the way that shamayim works also. He's talking in general, the anavah and recognizing your role. This is a way that when you go to ask somebody something, the way to find chen by somebody is to recognize that you have a place in the overall picture and to do what your role is, and if you're supposed to be the cook, don't try to be the general, the best coach in the world is not necessarily a good running back, right?

Everybody has to be whatever he's supposed to be, and then there's going to be a יישוב, things fit. כמו שמי שמדבר דברי חן שנכנסים הדברים בלב המתבקש, that that's why somebody speaks and finds chen by the recipient of that request, דהיינו זה שמבקשים ממנו, הקדוש ברוך הוא is also is also going to do it. Which, by the way, just intuitively, he's not saying this, but I'm suggesting, makes sense because, number one, if you see the divine wisdom in everything, so that means that you're also aligning yourself, you're thinking God-like.

That means that your requests, it's not like I'm going to align the one my perspective with Hashem and then I'm going to make a selfish request. So once you get to this place, it means that your requests also are going to be in line with Torah and emet and ratzon Hashem. If you're asking from somebody something that's רצון השם that rings true as emet, the truth is that that's another reason that he's going to grant your request, because he also שטעלט זיך to emet. Everybody Everybody has inside of them something that relates to emet.

So number one, it intuitively makes sense because you're both coming from the same root, and and again, a person's fulfilling their tachlit. There's a certain chen when a person is doing something appropriate. You know, one of these things where you can tell everybody that they're beautiful and they sing and whatever it is. There's a rude awakening for a lot of people when they realize that they're they don't have the It's much better if you could find somebody's positive qualities and show them that they have this positive quality than to walk around calling everybody a tzadik and everybody a chacham and everybody talmid chacham, because at some point they're going to get there.

And if they're the smartest, and this there's a I think there's a lot of there's therapists that are on like Harvard and Yale campuses because you have people that they the top 1 percentile of every school goes there, and the bottom the bottom 80% of Yale has never, you know there can only be a top 20%, everybody else is the bottom 80%, you know what I mean? You all of a sudden you have people that were on top of the mountain and they have to reconcile themselves in this context, they've never felt like that before.

That's why I think Yale, but at least the law school doesn't have grades. It's pass/fail. But but but that that's probably one of the reasons. But people people have to be in in in the role that fits, and you know, so he says כעת תתבאר, sorry, so he says, it's just in the note over here. So he says, now the question is is how the the the this idea, וזה בחינת ת׳, how does this chen bring to the to that that the tefillot are going to be accepted?

What's the mechanism? And he's working, again, with these like lofty concepts. What happens when you have a חי״ת and a נו״ן put together? If you have a חי״ת and you put the נו״ן next to the חי״ת, so now the נו״ן sticks out and has a little foot, you know what that makes? I I can't speak to what this means, it makes a ת׳. If you have a חי״ת, and then you put the נו״ן next to it on the left side, so now that's going to make a ת׳.

וזה בחינת ת׳. So when the chen comes together, it adds a certain בחינה of a ת׳, היינו על ידי שנתחב-, you see, even though we don't understand it, you see the Gemara in Shabbos already that the רב... quoted on by the שבת שובה דרשה, that the אלף בית itself has truths in it. הנה על ידי שנתחברו ונתקשרו הח' והנ' ונעשה בחינת חן, now that you were מקבל you had this bitul and you brought yourself to מלכות, and now you can you you can relate to this element of of חכמה, so now על ידי זה נעשה בחינת ת'.

What's a ת'? So it says, שהוא לשון חקיקה ורשימה. The לשון of ת' is to carve out and to make a רושם and to make an impression. כמו שכתוב in Yechezkel, it says, and it's a Gemara in Shabbos also, ויאמר ה' אליו I'm just telling you the פסוק עבר בתוך העיר בתוך ירושלים, go through ירושלים, והתוית ת' on the foreheads of the people, and it's talking about by the the the destruction over there it says that, you know, who who the who the the the destructive מלאכים should go after first, but והתוית ת', you should make a mark.

A lashon of ת' is a lashon of making a mark on somebody, of making an impression, an indelible impression, a חקיקה is carved and a רשימה is an impression. So this idea of חן now continues forward. Once the ח' and the נ' are next to each other, the or the נ' really shelters the ח', so you have this חן and the נ' goes to the ח', it translates into making a רושם on the one that you're reaching out to. כי על ידי החן נחקק ונרשם מקום בלב המתבקש לקבל הבקשה, כי על ידי החן נתקבלו דבריו.

Now the words will be accepted. נמצא שבחינת חן חקק מקום בלב שמבקשים ממנו. So when you have this this favor, and it's now going to make an impression on the one who you're requesting from, כדי שיכנסו דבריו בלבו ויקבל בקשתו, he'll accept your request, והחקיקה ורשימה זה בחינת ת' כנ״ל. And here we go, וזהו דברי חכמים בנחת נשמעים. Now you have your נ', you had malchus, you see the chochmah, that is going to make a ת' on the one who you're requesting from, there it'll be, and therefore the words of the chachamim, cuz now you're a chacham, now you can relate to chochmah, and now their words have נחת, נ' ח' into a ת'.

And this is the this is the פנימיות of what's going on over here. דנחת דייקא, דהיינו בחינת חן הנ״ל והת' הנ״ל, ועל ידי זה נעשה אותיות נחת, ואז נשמעים דבריו ונתקבל בקשתו. You have to take that? So so he says, now it's going to translate to בקשה being created, and elsewhere Rav Nachman also says that when you learn a piece of Torah, so I don't know exactly, we'll get to it where he says it, you're supposed to turn it into like that you should daven, that you should be able to fulfill it.

In other words, Torah and tefillah בעצם go hand in hand. You'll tell me I wanted to finish a little more, you'll tell me when if you have to go. Okay, I'm doing what I have to do. Okay, so now now he said that that that this idea of חן was was attained, we said that Yaakov, and we're going to see it's almost parenthetical over here, because he's just like almost bringing ראיות and setting up places where we see it and we can relate to it through Yaakov and we're going to see Yosef also.

ועל כן יעקב שהוא בחינת השכל, so we said that יעקב, ראשית בכור, had this element of חכמה, ועל כן זכה לחן. Because he had this he he was zocheh to chochmah, which means that necessarily he also had this this this this bitul and he was zocheh to malchut also, כמו שכתוב כי חנני אלקים. Since he had chochmah, means that he had the the the the malchut also. And we see that when he when he approached Esav, what happened? Esav was going to kill him, and what happened?

Esav somehow, unbelievably, changed his position and granted his request. Go, take it for a second. So he says, we continue this, yeah. So he says that that that Yaakov, what happened? Esav turned around and granted his request. Why? Because Yaakov achieved this element of chen where all of a sudden, inexplicably, his request he found chen by Esav, and Esav was granting his request and all of a sudden had this about-face. How is that? Because it's this element that we're talking about, and that we see that Yaakov gave a brachah that this should be to his descendants, כי חנני אלקים.

That that Hashem' granted him this chen, and we this ended up turning into a brachah to his descendants also. על כן בירך את השבטים בחן, כמו שכתוב הילדים אשר חנן. U-Vinyamin now, Vinyamin wasn't alive yet, so how did Vinyamin get this brachah of chen? אז he was he's not ובנימין לא היה אז, ועל כן בירכו יוסף בחן, because Yosef was אלה תולדות יעקב יוסף, יוסף had this element also, כמו שכתוב אלקים יחנך בני. ודווקא יוסף היה יכול לברכו בחן, and it was דווקא יוסף who was able to give this ברכה, כי יוסף היה כלול ביותר בבחינת יעקב.

Again, this is almost like parenthetical in the piece tying together the the these these elements of of Torah personalities, supporting this idea where we see literally the pnimiyut playing out over here. This is why Yosef was able to give Binyamin, the brother who didn't get the shevet who didn't get the chen, because Yosef had this כי יעקב ויוסף כחדא חשיבי. Fine. ועל כן נאמר ביוסף, and that's why we see by Yosef that when Moshe was giving the ברכות, בכור שורו, that it's in the berachot it says that it's a reference that Yehoshua was the one who was going to come out from him, הדר לו, and it's going to have this hadar, which, by the way, just in this element I happen to notice this

week in Rashi, so when Moshe Rabbeinu we're going to see later on different ma'amar that that Moshe is compared to the shemesh and Yehoshua is compared to the to the levanah, this idea of having leit lei migarmei klum, and he was memit atzmo b'ahalah shel Torah, and Rashi in ל״א כ״ט says the pasuk says: אחרי מותי כי השחת תשחיתון. Moshe says after my death that that the people are going to act corruptly. והרי כל ימות יהושע לא השחיתו? But Yehoshua, they also didn't, so it's not after my death, says Moshe, it's after after Yehoshua dies, really.

What does Rashi say? שנאמר: ויעבדו ישראל את ה' כל ימי יהושע. מכאן שתלמידו של אדם, a true talmid, somebody who has memit atzmo b'ahalah shel Torah, he was totally the levanah, there was leit lei migarmei klum, he was totally reflective of משה, חביב עליו כגופו, שכל זמן שיהושע חי היה נראה למשה כאילו הוא חי. That Yehoshua had this element also of total hitbatlut, of malchut, of the לבנה, כלפי משה, and therefore, it was it was shavah b'shavah, it was the same thing, there was no difference, there was no difference.

Again, to achieve total chochmah, if you want everything, you know what you say you have to say? You have to say: הושענא אלקינו, הושיעה נא, save me. If you come to total hitbatlut, you can come to total simcha, you can be where you have to be, because there's nothing of you getting in the way. You you can fail, ה' can't fail. When you have this hitbatlut, and that's that's why it says בכור הוא בחינת השכל, this בכור is the חכמה, וזהו שורו, and this is שורו לשון הסתכלות, cuz it says אשורנו ולא קרוב, and this is the way that we're learning it.

That I see, but it's not close. What does the pasuk mean? Again with the with the note over here, by the malchut it allows him to see something and relate to something that's not קרוב, that he could otherwise not even be שטעלט צו to. The chochmah of Hashem' is so beyond me, but if I am מקבל עול מלכות שמים, and I have malchut, then I'm going to be able to relate to Hakadosh Baruch Hu and come to see literally in everything, כי צריכין להסתכל בשכל שיש בכל דבר כנ״ל.

וזהו הדר לו. And this is this is the הדר. Targum Onkelos: זיו ליה. What does it mean הדר, this majesty, that if you do this you have this thing? This is ziv. We said the shemesh, it shines before you, it's shining a light in front of you that that you'll be able to go forward. It will illuminate your way, you'll be able to see everything לשון אור. כי השכל מאיר לו oh, not bad. כי השכל המאיר לו בכל דבר, because this seichel is what lights up in front of you every single thing that you relate to, this is where the money is, right?

אפילו במקום שהיה אופל וחושך. Now this is this is a big statement, and I know it's from Reb' Nachman I can't now I'll say one thing I saw by Reb' Yerucham on Shabbos, cuz you can't not. He said it's very important. You know, people think that you say גם זו לטובה. I heard Rav Pinkus one time talk about emunah. Says, people make a mistake. People think that you say that everything nothing is bad and everything is good and whatever it is. Says, a person who let's say has to go through an operation and it hurts, right?

It doesn't having emunah or bitachon doesn't mean it doesn't hurt. It means it hurts and it's for my benefit, right? It doesn't mean that sometimes when you go on the roller coaster and you know that it ends you're going to end up in the right place, it doesn't mean when it goes upside down that you're not going to throw up sometimes, right? A person a person a person has to know that in life it doesn't mean that there's no choshech. It doesn't mean that everything is easy.

There's a difference between saying that just that that just means that if a person's walking in a dangerous neighborhood, bitachon means that I can call 911 and Hashem' is going to save me, not that I don't know I'm in a dangerous neighborhood, that just means that you have your head in the ground and you don't know you don't know what's flying in life. That's totally different. Saying that there's no choshech, even Nachum Ish Gamzu said ברוך דיין האמת when something bad happened, right? It's just that he knew how to how to relate to it.

So, that's an important point, he says: מאיר לו השכל that we understand how to look that that אפילו במקום שהיה אופל וחושך, you acknowledge that it's חושך. You don't have to pretend that nothing in life is חושך. מאיר לו השכל, but what you do know is that you understand perspective. You understand how to look at it. You understand where it's coming from. It's not coming from someplace else, מלכות הרשעה. There's no other considerations that's making it happen, right? The last time we gave a mashal, there's a difference between a test where you fail and you're kicked out, and there's a difference if you're taking, you know, for the CPA exam or the bar review, you're taking a test that's designed to make you pass.

It's designed to see where your failures are so that you can work on that and the person will slip you the answers in the middle to give you if if he thinks that you're going to do better by passing and you're getting a 63 he'll slip you the extra couple points. Life is meant to bring out your greatness. מאיר לו השכל, כשזוכה להסתכל על השכל שיש בכל דבר, when you understand how to see that purpose, מקרב אותו להשם יתברך, that's how you do it. And I saw this one point from R'' Yerucham, I won't say the whole thing, but he says he says unbelievable.

He says, it's in this week's parsha The the chapter is called the אור בהסתר פנים, it's in Devarim ב', page 104, but he says seeing the light in the הסתר פנים. You see, in one paragraph he says, says the lashon is is a זכה עזר כנגדו in גמרא, לא זכה, then זכה it'll be עזר, לא זכה it's going to be כנגדו, זכה by Torah it says it's going to be סם סם חיים, לא זכה סם מיתה. So he says, you know what it means? Says, if I tell you if you're זוכה, then the puzzle pieces is going to fit perfectly.

If you're not זוכה, it's not going to fit. That means that the question is whether you're going to know how to put it together, but the piece בעצם is a piece that fits perfectly. Says when you look at life and the question is whether or not things are going to come together, the question isn't whether it's good or bad. The truth is is that the thing מצד עצמו is a שלמות. The question is is whether you're going to be זוכה or you're not going to be זוכה.

It it's a totally different way. So there's no there's not not necessarily good I mean things present as רע, there's not necessarily good and bad. It's not that some people got a raw deal. The question is is that they're they're looking at their cards, they think they got a raw deal, they're they're playing poker, they think that they're playing blackjack, they they just don't understand what they're looking at. And one of the ראיות he brings, he says that the מלאכים saw Adam Harishon, it says that they wanted to sing to him שירה.

Says, were the מלאכים wrong? The מלאכים בעצם had a clearer perception than we have. Says the מלאכים didn't realize that Adam was bones and blood and flesh? The מלאכים realized that Adam wasn't spiritual? That this world is הסתר The way that הקדוש ברוך הוא presented this world to us, it's down 1,000 צמצומים and even if the world even if everything Adam Harishon wouldn't have done the חטא הראשון and etc., everything would have worked perfectly. The bottom line is is that we live in a very physical world where spirituality is screened from it.

So the מלאכים realized that there's something lacking in Adam's spirit. What what were they singing שירה? So so he said, "No." Said the malachim saw clearly. This idea of being able to see that through this tzimtzum that that the chochmah is presented in an עולם המעשה'דיק way, that's a perspective that they were able to see this presentation of it. They didn't see the the the presentation as being bad. They were able to understand that every that it was a perfect puzzle piece. They were zocheh. The question is, that's that's that's the clearer perception.

That's where we have to train ourselves to have malchut. And then you have, okay, these like chasidishe stories like, you know, the doctor, like, you know, somebody says he has a lot of problems, you know, go ask one of, Rabbi Zusha or somebody, go ask, you know, go it says he gets sent, you know, go ask him problems, he goes, he says, "How do I deal with my problems?" He goes, "I don't know why you're coming to ask me, I don't have any problems," you know, he was living like in a hut.

The the the question is, you know, a lot of times in the Oscars, I don't watch the Oscars or whatever, I don't know which one is the movies and what, a lot of times the person that wins the best award is the guy who played the pauper. Few more minutes? I have a half an hour? A few more minutes. A guy a lot of times the guy who wins the award is the guy who plays the part in the movie that was a terrible that that was a part that nobody would want to play in life, but he played his role well.

That doesn't mean people think in a Western mind that if I my prayers are granted, I'm going to get money, and everyone gets engaged, and I'm going to live a long life, and and I have this long list of like Hollywood ideals. The truth is is that if you all of your all of your prayers are granted, you're going to play your you're going to have all of the tools that you need to play your purpose, and you'll play your purpose perfectly, and you'll be ביישוב הדעת, and everything is going to fit well, and that's going to be where you're supposed to be.

It doesn't mean that you're going to that Hashem is going to shtel tzu to you, it means that you're going to figure out a way to shtel tzu to Hashem. The world has a lot of roles that need to be played. Ah, so he says, now he comes through, this is a little bit quicker, cuz now it's really like the sum up of everything we said. I kind of ran through, there was a line in the beginning of the sefer, he said we're going to explain some of the statements of Rabbah bar bar Chanah.

So now we're just going to plug this into a statement that the Gemara brings from Rabbah bar bar Chanah in Bava Batra, which I think is The Juggler and the King Gemarot in that book there of from the Gra that Rav Ahronfeld translated: זה פירש מה שאמר רבה בר בר חנה, האי גלא, a wave, דמטבע לספינתא, that could sink a ship, מיתחזי, it appears, כי צוציצא דנורא חיוורתא, that it has a spark of white flame, ברישא, on the crest, ומחינן ליה, and we beat it, בעלוותא דחקיק ליה בעלוותא, with a stick, דחקיק עליה אהיה אשר אהיה.

Okay, so that that obviously also makes a lot of sense at first glance, right? So you have a wave that could sink a ship that has a spark of white fire, that we beat it down with a stick. Now, gala, a wave, הוא היצר הרע that comes to that comes to overwhelm the kedushah, that comes to drown the kedushah. דמטבע לספינתא, it sinks a ship, הוא החן והחשיבות because we said that this chein is developed when you engage the kedushah and the יצר הטוב and you have hitbatlut.

The לשון ספין in Aramaic is a לשון of חשיב, and he says that this ship comes to sink the יצר הרע by drowning out the chein. כי היצר הרע רוצה להטביע ולהשפיל חס ושלום בחינת החן והחשיבות של ישראל. Cuz what the יצר הרע wants to do is sink this chein so that you can't connect to the chochmah, so that you think that you have other ta'avot and other considerations and there's an other אלוהים אחרים, בחינת מלכות דקדושה, and it wants you to think that there's something else.

You're relating to the world not through hisbatlut and malchut of לית דגרמיה כלום, you're relating to the world through this other malchut. ומיתחזי כי צו ציצו דנורא חיורתא ברישא, and it appears that there's this tip of a spark of white flame, you know what happens? The yetzer hara is not an idiot. The yetzer hara is very smart. It knows that your heart is in the right place. So you know what it does? It's it appears to be white with white flame, כי מתחלה יצר הרע מתלבש עצמו במצוות ומטעה את האדם כאילו מציצו לעשות מצוה.

What it does is that the first thing it does is it convinces you that through through this action it's actually a mitzvah. It's not going to first try to get you to do aveirot, cuz who in their right mind would do aveirot? First it convinces you that what you're doing is a mitzvah. וזהו, and sometimes that doesn't take that much, by the way. We mentioned I think last time that the Chazon Ish says that people only make one mistake. Once you once you turn your direction slightly, so now you're going straight according to the way that you saw it.

You convince yourself that what you're doing is a mitzvah. This guy is a rasha, it's a mitzvah to ruin his business, it's a mitzvah to do whatever, everything becomes a mitzvah to embarrass the guy out of thing, whatever it is. וזהו בחינת צוציצא דנורא חיורתא, spark of white fire, אש לבנה. It seems clean and טהור, אף על פי כן מלאך מזיק הוא. But really it's a מלאך that that's a מזיק, it's really an עבירה. ועל כן, no, wrong page, it says ומחינן ליה בעלווסא דחקיק עליה אהיה, and it says, because the פירוש on the other side, it says now you're going to hit it down with a stick that says אהיה אשר אהיה, היינו שעיקר, what is it?

הכנעתו של היצר הרע הוא על ידי התורה. What's the ikar putting down of the yetzer hara? It's תורה, שכולה שמותיו של הקדוש ברוך הוא, because ultimately the names of הקדוש ברוך הוא what makes up all of this, like the Rav said by the Shabbos Shuvah דרשה, however something is presenting it to you, you know what you do? You go over it, or if you think about it as an anchor, you go under it, you know, and then all the waves, the ship could seem to be moving, but if it's anchored in something that's if you if you put the anchor in the ship itself, it doesn't do you very good.

If you anchor it in the ground underneath the turbulence, or you go over it, however you want to think about it, the the stick that beats it down is אהיה אשר אהיה. התורה היא בחינת ו'. Now again this again is just describing some of the penimiyut, but okay. התורה היא בחינת ו' כי הלוחות ארכן ו' ורחבן ו'. The luchot were six by six. וזהו בחינת עלווסא, and this is like a stick. A vav' is long and straight, דהיינו מקלות דחקיק עליה אהיה, that the Torah is like a stick that has the name of הקדוש ברוך הוא, היינו שמות בחינת תורה שבחינת ו', that it's the name, the very way.

What's a name? The truth is Hashem has no names, right? You know why Hashem has no name? That's all us please, you know, what's the שם of Hashem? A name is something that relates to something. So if something is a temperature, I could call it warm warm or cold. If something is a color, I could call it red or green. What happens if somebody says, "What's the temperature outside?" and I say, "It's purple"? It's a meaningless statement. The truth is is that something has to be quantifiable in order to have a name, okay?

So if something is infinite and it's unquantifiable, the truth is the whole idea of names כלפי הקדוש ברוך הוא, doesn't it really just the way that His התקשרות with us, אהיה, I'll be what I'll be, whatever it is. But the way that we relate, Hakadosh Baruch Hu gives us his התקשרות with Him, and if we relate to this, which אהיה is already like a funny, you know, where אהיה came, by the way, was by Yetziat Mitzrayim, that Moshe says, "What am I going to tell them, a name?" A name, Rav Lopiansky, who I heard one time say this, he says, "A name only has value if either you know who the one is from before, so I'm telling you, by the way, the name that

you knew, this is that name, or it's a name that's going to be continued to be used." It was the first and only time like the name was ever said, so how does it even help that they're asking, "Who's going to take us out of Mitzrayim?" So he tells them a name that they're not familiar with to begin with and a name that's never going to be used again, like so there's a lot going on. But anyway, והו' הוא צורת מקל והיא כולה שמותיו של הקדוש השם יתברך, what we're doing is we anchor ourself in Hakadosh Baruch Hu, and this is this thing that's presenting itself as tov, we can go we we we can totally squashing down.

והיינו שהתורה הקדושה היא מכנעת את היצר שרוצה לעשות את האדם משוגע ממש, חס ושלום. What's a meshuga? A meshuga is somebody who's telling truth to some other system of דעת, right? We're going through this presentation, this framework of the way that the yetzer hara relates to חכמה and other things having חשיבות, and it's meshuga. This is it's a shoteh, a person doesn't sin unless they're a shoteh. חס ושלום, כי בעל עבירה הוא משוגע, כמו שאמרו רבותינו זכרונם לברכה אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות, וכמו שהמשוגעים צריכים להכותם, you have to hit them, ולשום עליהם שמות.

A guy was trying to move a mule, and the mule wouldn't move out of the pit. So this old man came over to him and he says, "You can't get a mule to move if you're going to push him. You have to speak to him בנחת." So he says, "בכבוד." So the old man climbs into the pit, he takes a two by four and he smashes the heavens out of its face. Then all of a sudden, so the kid says to him, he says, "I thought you told me you have to speak to him quietly." So he says, "Yeah, but first you have to get his attention." He says that first you have to hit him and then you have to speak to him with

שמות. What does that mean? He says there's two reasons that a person do the are going sideways: either a person is doing something that totally he knows is wrong and he's going after it anyway sur me-ra. At that point, you just have to squash him, snap him back into it. Teshuva is a process, make an about-face and get rid of it. This is not something you should be doing. But when a person's convinced he's doing the right thing, you need שמות. That's why it's you hit him with a stick that has שמות.

And this is a Gemara, there's a two-line piece of אגדתא in Bava Batra. This is where like the פנימיות comes in. Then you have a stick that has שמות, where you attach to something that's above, that's above it all, that's where it comes out of it. כמו כן ממש התורה שעוסקים בה בבחינת מקלות ושמות, שבזה מכניעים ומגרשים היצר הרע. First you have to be מכניע the yetzer hara, what you know is bad, ומגרשים מן האדם את השיגעון ורוח שטות שנכנס. And it attaches it both ways. The derech that you know is not טוב gets a stick, and the things that you think are mitzvot that are a wrong presentation, you have to attach yourself to the true chachmah.

And that's going to be the shemot, that's anchored in the truth. בבחינת ומכינין לביה באהבתה דחקיקא עליה שמות כנ״ל. And of course, this all feeds in to the pasuk in Tehillim, which we this is the way I'm sure we all learned the pasuk in Tehillim קי״ט, I think it's the first pasuk in קי״ט, it says זהו obviously, אשרי תמימי דרך, right? That it says fortunate are the ones that are tamim. Ashrei is a לשון הסתכלות, is this malchut, this idea of coming to see the חכמה, אשורנו ולא קרוב, right?

That you see and you learn to relate to chachmah. תמימי דרך is בבחינת יעקב איש תם, that who is ashrei, who is zocheh to see it, who's zocheh that this Yaakov that has bitul, we said that Yaakov who was zocheh to this sechel, who has the chachmah, is called tam, which means that he was able to see the sechel that was involved in everything, בתמימות and with malchut. Because we said that if Yaakov was zocheh to the chachmah, then that means he was also zocheh to the malchut, which gave him chen for Esav to accept his request, and therefore that's how your requests are going to be accepted from people, from הקדוש ברוך הוא, on Rosh Hashanah, on Yom Kippur.

Because once you are zocheh to this chen, what does that translate into? That translates into a tav, and your tefilot are going to be accepted, im yirtze Hashem, בנחת, right? That it's going to be a רושם and חקוק on the לב of the one, and there's going to be room for him to accept. היינו לזכות להסתכל על השכל שיש בכל דבר. And how do you do this? By bringing yourself to see the godliness in everything, not to pretend that everything that there's no hardship in the world or challenge, but to see the truth in the חושך, that Yosef saw the visage of his father even in the window, right, by אשת Potiphar.

Yosef, when it was חושך and it seemed to be that there was no way out, Yosef was able to see through the חושך, he was able to attach to this חכמה, שהוא בבחינת יעקב איש תם, שזה זוכין על ידי התורה, וזהו ההולכים בתורת השם, כי על ידי שלומד תורה בכוח, because you attach to this חכמה with mesirat nefesh, right, and through this mesirat nefesh this is ביטול, that you're the לבנה, that there's לית לה מגרמה כלום, that ענוה, that there's no ערך, so that's how you're going to learn Torah, you're going to attach to the חכמה, על ידי זה נותנים כוח למלכות דקדושה בבחינת נ' לקבל מן השכל בבחינת ח', you get חן, ואז נישא החן ונתקבלים דבריו כנ״ל.

That's how your tefilot, im yirtze Hashem, this is the guidebook, it all comes together to your tefilot being accepted, ואז נישא החן והחשיבות של ישראל on a כלליות'דיק way, וכל התפילות והבקשות נתקבלים, אם ירצה השם. Yashar koach.