LM 10.1 — V'Eleh HaMishpatim, Part 1 of 3 · תורה י׳

Okay, תורה י', י״ב עמוד ב' in the standard print for אלה המשפטים אשר תשים לפניהם, the second תורה that coming off that is coming off this פסוק because תורה ז' לשון רבינו ז״ל was also coming off of the פסוק ואלה המשפטים אשר תשים לפניהם. This תורה was taught, I'm looking in the ר' חיים קרמר note, the תורה was taught shortly before פורים of תקס״ג, 5563, or the year 1803. רבי נחמן was making his annual visit to Taravitsa, I am definitely pronouncing that wrong, a town in the Ukraine, to visit some of his תלמידים that he had over there.

The most prominent of his תלמידים over there was someone by the name of רבי קוסיאל, who is the Taravitsa מגיד. Again, I apologize if I pronounce that wrong. And at the time, it was around there was a set of גזירות that were being passed by the Czar that had to do with, it seems to be draft or other other compulsory education that was going to affect the the education of of the יידן. And throughout the winter, רבי נחמן had given a number of lessons that had to do with being מבטל decrees, to postpone or cancel, and over here was around the time of פורים, and we're going to see this תורה is going to start that about being able to be מבטל גזירות through ריקודים

ומחאת כף, through hand clapping and dancing. And in fact, after as he was after he gave the תורה, he said, "כך אמרתי, this is what I said, that we're hearing the news of decrees that are going against the Jews, and since פורים is near, that the יידן will be able to dance and clap and be able to mitigate the decrees." And he said again, "כך אמרתי" to emphasize the need to follow the in a sincere way, in a תמימותדיק way, the advice that ultimately comes out of these lessons.

We've been doing קיצור ליקוטי מוהר״ן on the side also to really, aside from the דרשות, be able to pull out some of the practical things that the outlook and perspective that we can use to actually pull out and incorporate. And in fact, it seems that afterwards רבי נחמן said that he had delayed the decree for 20 some-odd years, and in fact, the decrees were ultimately put into place in 1827, which was 25 years after the רבי made the comment, and 16 years after he passed away, just to make the reference because we had תורה ה' which was in also around the same time, which was, hold on, I can look, it was תקס״ג around ראש השנה time, בחצוצרות, and at that point we had also

addressed how to structure תפילות to be מבטל גזירות, the difference between whether it was before or after the גזירה passed, עיין שם also. So just one more נקודה, and then we will start the תורה, just to frame out where we are going, because we even though the תורה is going to start off saying that to be מבטל גזירות we could do it through ריקודים, through dancing, ומחאת כף, through clapping, we're actually not going to really come back to that today. We're going to start with a number of introductions that the רבי is going to speak about, which is that the essence of of the הכרה and there's a גילוי of הקדוש ברוך הוא, specifically when גוים, when the סטרא אחרא, people we'll see representative of

עבודה זרה, come actually to recognize הקדוש ברוך הוא's greatness. We'll see that those who are far away from הקדוש ברוך הוא, and they come to recognize הקדוש ברוך הוא through the aspect of prayer that is associated with a בית. We'll see through יעקב אבינו. We've spoken about יעקב, even though יעקב is associated with תורה, but יעקב also is spoken about in the context of תפילה, because אברהם, based on a גמרא, I think it's in פסחים, we'll see, אברהם is representative as far as תפילה is concerned as a הר, and יצחק שדה, and יעקב a בית.

We'll see the פסוקים. And only the צדיק הדור, both in terms of, you know, taking a step back, we we attach ourselves to the צדיקים and to רבי נחמן, but the צדיק in each דור is able to to put תפילה together in such a way that it has this בחינה of a בית, so that it can ultimately bring those who are far away from הקדוש ברוך הוא to be able to relate to הקדוש ברוך הוא and through תפילה specifically. However, there are going to be בעלי גאוה who want to look at themselves as having having בעלות over תפילה.

They're the ones who know how to structure תפילה, and not only do are they not able to put תפילה together in such a way and to draw people close and draw הקדוש ברוך הוא into the world, but they also prevent people from going to the other צדיקים where they can, and their חכמה will leave them, and they will be rebuked in a certain way by their תפילה. We also spoke in תורה ח' about the difference between a צדיק גמור and a צדיק שאינו גמור. So again, as we see, just trying to point out at least reference notes for those who have been on the journey with us, how really we're starting to build a a structure and things are coming together.

אות א', "ואלה המשפטים אשר תשים לפניהם, כשיש חס ושלום דינים על ישראל", when, חס ושלום, there are דינים, there are גזירות in place against כלל ישראל, "על ידי ריקודים ומחאת כף אל כף", through ריקודים, through dancing, and through clapping one hand on the other, נעשה המתקת הדינים, so whatever the specific implications of this phrase are, I'll leave for now, but there will be המתקת הדינים, a sweetening of the דין, that the the גזירות will be מבוטל through these behaviors, through these activities, and will be will be will be flipped over into רחמים, and the גזירות will become מבוטל.

The print that I'm using over here gives at least a almost, not going to say common sense, but a down-to-earth explanation, so that we can relate to it at least in some sort of a tangible way. Again, this is the רב עטיה print, but in one of the notes he says that if one can imagine a son who does something that's worthy of a response by his father, and then the son goes to school to learn, and the father doesn't have time to punish him, so he figures he's going to deal with it later when the kid comes home from ישיבה.

If the kid comes home from ישיבה and he's just ecstatic, he had a wonderful day learning, you know, it's already hours later and he comes home singing and dancing and just having unbelievable an unbelievable experience, so at that time the father might take a step back and he'll say, you know, "Let bygones be bygones. This is not the time, the kid is on such a high and he's on such a high from learning and an attachment and he wants to do the right thing, it's not the time to to to start giving an עונש, and to start giving a punishment and to deaden his attitude." But if the kid comes home complaining, whether in a certain way justified or unjustified, "This is wrong and that's

wrong," so the father might turn to him and say, "So you think that all these things are wrong, do you remember how the day started off?" And therefore it is בגדר giving an עונש and a punishment, and it's within that attitude. So as we, even though there seem to be גזירות in place, when we sing and we dance and we want to get closer to הקדוש ברוך הוא, so that's not that's not the time, we take ourselves out of the realm, out of the universe of a punishment being appropriate.

Ultimately, הקדוש ברוך הוא wants to bring out our best, and He wants us to get closer, and as we're getting closer, that becomes not the time that הקדוש ברוך הוא is going to punish us. ב', so now we're going to bring, again, several הקדמות before we come back to this idea of singing and dancing and why that's going to be ממתיק the דין and be מבטל גזירות, and we're going to say, as we mentioned, that there is a big מעלה in terms of the גילוי, the הכרה of הקדוש ברוך הוא in this world through the גוים, through those that are far away and the farthest away, ultimately, not only far away, but perhaps we'll say moving in the wrong direction with the wrong focus, coming

to recognize הקדוש ברוך הוא, and also that we see that the גילוי that that ישראל is אור לגוים, but that the גוים also should come to recognize the גדלות of הקדוש ברוך הוא and the role of the צדיק in this process. ב', כי עיקר גדלותו של הקדוש ברוך הוא, שגם העכו״ם ידעו. The עיקר גדולה of הקדוש ברוך הוא, we'll have to explain why, we're the ones, כלל ישראל is the ones who have the primary relationship with הקדוש ברוך הוא, so if if the גוים know it's good for them, they should come close, but why is it that that from a from a broad perspective, we're saying that the עיקר גדולה is from the from that that also the גוים should come to know הקדוש ברוך

הוא? But yes, שגם העכו״ם ידעו, שיש אלקים שליט ומושל, that there is a הקדוש ברוך הוא who is not just created the world, but who is ruling and governing and involved with the world, כמו בזהר, like we like is brought in the זהר. The זהר is brought by יתרו, and I will read from the תרגום, the the Hebrew explanation of the זהר. He says, פתח ואמר: על כן אודך בגוים ה' ולשמך אזמרה. So in a prophetic way, דוד המלך is saying, therefore I will acknowledge הקדוש ברוך הוא, אודך בגוים ה' ולשמך אזמרה.

What are we saying over here? אם תאמר, says the זהר, הרי הקדוש ברוך הוא לא מתכבד בעולם אלא משום ישראל, what does it have to do with אודך בגוים ה'? הקדוש ברוך הוא gets his כבוד from כלל ישראל. כך זה ודאי, says the זהר, again I'm reading in the Hebrew translation of the Aramaic, שהרי ישראל הם יסוד שהנר להאיר. It's true, the foundation of the גילוי of הקדוש ברוך הוא, the connection in this world, the representative, the agent, is all the גילוי is in כלל ישראל. This is the fundamental, the יסוד, where there's a grounding, so to speak, of a גילוי השם in this world.

However, כששאר העמים באים ומודים לו בשעבוד כבוד של הקדוש ברוך הוא, when the other nations that don't have this direct pipeline, this direct relationship with הקדוש ברוך הוא come and they recognize, אז נוסף יסוד הנר ומתחזק, so now added to the foundation is is is this גילוי of השם, ומתחזק על כל מעשיו בחיבור אחד, ושליט הקדוש ברוך הוא לבדו מעלה ומטה. Now why is this? And he goes on to explain, this is why יתרו, who was really a he he was a priest for other עבודה זרות, there's מדרשים about it, but he says that when יתרו, when other nations heard that יתרו understood the גבורה of הקדוש ברוך הוא all the way in the beginning, you can look in the פסוקים with רש״י in the

beginning of פרשת יתרו, and they saw that יתרו as this big חכם understood, So now they came and said that כולם התרחקו מעבודותיהם וידעו שאין בהם ממש, they all came and they re-evaluated their stance and they came close to הקדוש ברוך הוא. Now, one way perhaps of looking at this is, even if, you know, if there are two things, and one thing, you know, two countries, two rulerships, and one is much stronger than the other, so it could be that for all practical purposes, the stronger one will triumph over the over the weaker one or over the other one, one is more right.

But that does not fundamentally show that there's not ממש, that it's going to be, you know, כולא כעשן תכלה, that it never really existed, that there's no even it just shows it could be it could be 60-40, it could be 90-10, it could be 99-1. But at the end of the day, there is an other perspective. The full גילוי of הקדוש ברוך הוא, the ייחוד comes where you see that really בעצם there was no other perspective, there was no other avenue to go to begin with. That is really showed when when all of the the other nations, or the other those who have an other perspective that there was anything to focus on other than הקדוש ברוך הוא—we spoke about nature, we spoke about science,

we've spoken about politics in the past, with עבודה זרה—any other force in the world really doesn't exist separate and apart in any way, there's no ממשות there other than הקדוש ברוך הוא, so that is where we see not only that הקדוש ברוך הוא created and runs the world and is and is more more right than the other, but that He's the only. And therefore, there's a certain level of ultimate עיקר גדולתו when the עובדי עבודה זרה come to recognize הקדוש ברוך הוא and abandon their idea that there is any other power.

כד אתא יתרו ואמר כי עתה ידעתי כי גדול ה׳ וכולי, and this was the statement in the beginning by פרשת יתרו that he understood. כדין, and therefore, like we just explained, when those who are are subscribing to any other ideology, theology, religion, however, whatever word you want to use, come and they recognize הקדוש ברוך הוא, so that is where איתייקר ואיתעלא, that that after this introduction to פרשת יתרו where he came to realize, then that's the in in the פסוקים, that becomes the introduction going towards מתן תורה, that that sets the world up for the full, complete גילוי, ואסתלק שמיה לעילא.

And, interestingly, in the קיצור ליקוטי מוהר״ן, so he brings, על כן צריך כל אדם להשתדל מאוד לקרב הרחוקים להשם יתברך. It's this idea, at the ultimate distance, again, it's it's people that are going towards עבודה זרה, but this idea of קירוב רחוקים, this idea of a גילוי, it's wonderful when people are doing the right thing, but not only when people are doing the right thing, and that's a tremendous קידוש השם, but when those who are who are רחוק from הקדוש ברוך הוא come to understand and abandon that there's any substance to anything else, and they come to recognize הקדוש ברוך הוא, so in a certain sense, that's a greater גילוי, it's a fundamentally different גילוי, because it's literally transformed that there is no other direction

to go in, and it's a tremendous thing. וגם אין לשום אדם ליאש את עצמו, says the קיצור ליקוטי מוהר״ן. A person should not be מתייאש on himself מלהתקרב לעבודת השם יתברך מחמת שנתרחק מאוד. It goes on, כי אדרבא כל מה שהוא רחוק ביותר על ידו יתגלה כבוד השם יתברך. So when we haven't been doing what we're supposed to be doing and we feel bad, that's not a מקום for ייאוש. Nobody wants to be going in the wrong direction, but on the other hand, it's an opportunity to get closer to הקדוש ברוך הוא and bring a גילוי into our life.

And we saw at the end of one of the other תורות that when a person does תשובה, it actually impacts others as well, wherever they may be. It's an opportunity to bring a גילוי of הקדוש ברוך הוא into the world in a different way, much more so even than when we're we are going into the into the right direction. In fact, if we remember in the first תורה, we have mentioned that now in our בעוונותינו הרבים that there's חן וחשיבות האמיתית של ישראל נפל כי עכשיו עיקר החשיבות והחן הוא אצלם, that there seems to be חשיבות and חן in areas other than towards הקדוש ברוך הוא, but through תורה, so then that חן וחשיבות is going to be restored to כלל ישראל.

Okay, that's all the way in the beginning of תורות. Now let's let's go ווייטער and we're going to start moving a little bit. ג׳, ולעכו״ם, and for the גויים, אי אפשר להם לידע גדולתו של הקדוש ברוך הוא. So how how do they come to recognize הקדוש ברוך הוא? How do we achieve this? כי אם על ידי בחינת יעקב. It is through this idea that's representative by represented by יעקב אבינו. Again, יעקב, we've spoken תפארת, חכמה, תורה, but also תפילה. We've said in the last תורה we spoke about it a fair amount, that is נכלל the י״ב שבטים, that which are each their own avenues of תפילה, כמו שכתוב, that לעתיד לבוא, the גויים are going to come to the בית המקדש, and they're going to

say what's in the פסוק in ישעיהו, פרק ב׳, פסוק ה׳, בית יעקב, a reference to the בית יעקב, לכו, let's go, ונלכה ונלכה באור ה׳. They're going to come together towards the אור ה׳, and they're they're going to come with the with the יהודים, with the Jews, and they're going to recognize הקדוש ברוך הוא through יעקב. Why? כי הוא, because יעקב גילה אלוקותו של הקדוש ברוך הוא in the world and to the גוים through the בית המקדש, יותר משאר אבות, more even than the other אבות, because in his זכות there was a the בית המקדש became a מקום תפילה, and the בית המקדש really the גוים also were able to bring קרבנות to the בית המקדש.

The the גמרא does say that there is a difference between a תפילה of a Jew and a תפילה of a גוי, but the בית המקדש was a universal place where the גוים also could come and recognize and דאוון, bring קרבנות, especially when the גוים see that their תפילות are being answered. A Jew understands that he דאוונס even if his תפילה is not answered in a way that he can actually tangibly recognize. He understands, hopefully, that he he's getting closer to הקדוש ברוך הוא also, but there's in a certain sense ironically there's almost like a priority that הקדוש ברוך הוא might answer a תפילה of a גוי because they would come to question if they don't see that their תפילה is being answered.

But in any event, כי אברהם So where do we see that that יעקב אבינו is associated with בית בית יעקב, with the בית המקדש, with this idea of a בית? Because there's a גמרא in פסחים. The גמרא in פסחים says, והלכו עמים רבים ואמרו לכו ונעלה אל הר ה׳, אל בית אלקי יעקב, and so forth, it's bringing again a פסוק in ישעיהו, and it says over there, as it goes through the פסוקים, that אשר יאמר היום בהר ה׳ יראה. אברהם אבינו, יצחק אבינו, and יעקב אבינו all דאוונד in a place that was that was where the בית המקדש was, but by אברהם אבינו, it refers to it as a הר.

By יצחק, ויצא יצחק לשוח בשדה, and by by יעקב אבינו, it says ויקרא את שם המקום ההוא בית אל. So it's it refers to as a בית. So אברהם קראי הר. By אברהם, it refers to it as a הר, ויצחק קראי שדה, ושדה הוא יותר מושג ונצרך לעולם לעולם מהר. A הר is the most easily accessible. It's open to all. There's really no intimacy or seclusion. So on one hand, anybody can come over there. On the other hand, there's less of an attachment. A שדה has less access.

It's a little bit more private than just an open הר, but on the other hand, there's also a little bit more intimacy, therefore creation of a relationship, than this is how we're going to explain it, than a בית, but not not there yet. It could be planted. A הר can't be planted, it's stone, so there's more of an interaction with a שדה. ויעקב קראו בית. But by יעקב, it's called a בית, שהוא מקום ישוב, it's a place where there's a ישוב where there one can settle, לבני אדם יותר משדה, where a person can make his home.

היינו שיעקב קרא את מקום את מקום הבית המקדש שהוא מקום התפילה בית, that יעקב called this place a בית, שהוא מקום ישוב לבני אדם, there's more of an interaction. Now, in a certain sense, like we said, even when when a Jew sees, perhaps, in a less of a tangible way that his תפילות are being answered, but a Jew comes close. However, a גוי, this is what some of the the מפרשים say, a גוי, it says that אם אין מטיבין לו כגמולו קורא תגר, he's he's going to like like push back.

There's a גמרא in ראש השנה דף ד׳ that discusses this, that a גוי is going to push back, he's going to question if he doesn't see his תפילה is being answered. So in a certain sense, it's a closeness, in a certain sense, it's a handicap, that a גוי can only really only relate to הקדוש ברוך הוא for us, while it might be the the most clear manifestation of a relationship in a בית, so we, ברוך ה׳, we have that progression, and that's how תפילה has to become elevated through the אבות, but a גוי can only relate at all only once it reaches this stage of a בית where a person is a בן בית and they have a relationship, and there's this level of intimacy

which a person can understand, that's where a גוי is going to see this גילוי. And therefore, this relationship with הקדוש ברוך הוא went through a process and necessarily went through a process of הר, שדה, בית, as we relate to הקדוש ברוך הוא and there's a גילוי. There were miracles that went on every day in the בית המקדש, and we've spoken about בית המקדש and ארץ ישראל and ניסים and תפילה, and this interaction in this dynamic, but a גוי in a certain sense is limited to this closer dynamic because because he's more גס, he's more covered up, and he's going to be less sensitive to the relationship, he'll only see it at the higher level.

But therefore, the greatest גילוי, since we are working towards a place where everybody, the entire world, the גוים, also are going to recognize הקדוש ברוך הוא, and that's the עיקר גדולה of הקדוש ברוך הוא, so then, therefore, that the height of that is going to be where there's בית המקדש, where there's this level of תפילה represented by יעקב, כי העלת תפילה מהר ושדה לבחינת בית, שיש בו תפיסה לבני אדם יותר מהר ושדה, where there's this this tangible type of a dynamic relationship with ה׳, כי בבחינת בית יש גם לעכו״ם השגה, because in this level of בית, so the גוים also have השגה.

בית, like in לקוטי הלכות says, a בית is a מקום משומר, it's guarded, there's השראת השכינה, it's more it's more visible, it's more tangible, כמו שכתוב כי ביתי בית תפילה יקרא לכל העמים. Again, a פסוק, he'd be using פסוקים from ישעיהו, because this this בית, the בית המקדש, is a בית תפילה יקרא לכל העמים. We do have to mention, which I'm sure we might come back to, to reference, just literally the beginning of the the first line of the second תורה, which we spoke last week also, is talking about the days of משיח, and we said literally over there, עיקר כלי זינו של משיח, what is the primary weapon of משיח?

Where is it that משיח comes to subdue the others through a מלחמה, through a war? But it's not just through it's not through a war necessarily with weapons, with a sword, although we say חרב is תפילה, where is it that he comes to overcome and and and overtake and conquer the world? הוא התפילה שהוא בחינת חותם, which we've spoken about the idea of רוח, we'll speak of it again, משום עיקר חיותו וכל מלחמתו שיעשה, and all the כיבוש, all the conquering, הכל משום שכתוב והריחו ביראת ה' זה בחינת חותם.

This is the עיקר כלי זין, this is בחרבי ובקשתי. So we see that this level of the ultimate גילוי in the time of משיח, that there's going to be the עיקר כלי זין, the weapon is going to be through תפילה. What level of תפילה? Where is it that the גוים come to recognize, they throw down their weapons, they have this recognition that there is nothing else? That's going to be תפילה, but that תפילה at the level of בית, of בית המקדש, which is represented by יעקב, because כי ביתי בית תפילה יקרא לכל העמים.

וכשה וכשהוא בחינת בית כדין נסתלק שמיא עילאה, and that level of בית, this level of תפילה, is where הקדוש ברוך הוא's name, so to speak, is elevated in this world. הקדוש ברוך הוא, חס ושלום to say הקדוש ברוך הוא doesn't change, it's really in the level of גילוי from our perspective, from our world. וזה פירש גדול ה' ומהולל מאד. The גדול ה', it's great, and it's praised, כלומר, אימתי גדול ה'? When is הקדוש ברוך הוא's name גדול? What is the difference, by the way, between גדול, I've seen others speak about this idea.

The note over here quotes somebody, ר' ר' אליקים, but the idea between רם and גדול: רם means high. A plane could be high. A planet could be high. When something is high, it could be very lofty, but it's also inaccessible. There's no relationship there, it's just at a great level. When something is גדול, you don't say that the plane is big because it's high. What you say is that a building is big, a mountain is big. It's something where it's rooted on the ground, you can access it.

It goes all the way up, and you can ride that all the way up also and be impressed by it, but it's also on the ground, it's grounded. And therefore, what what we say that הקדוש ברוך הוא is, depending how we relate to it, הקדוש ברוך הוא is רם and He's high, but that's not what we what we're looking forward to. הקדוש ברוך הוא is הקל הגדול הגבור, it's גדול ה' ומהולל מאד. הקדוש ברוך הוא is accessible. It's it's He's He's there for us to say ברוך אתה.

We have in second person, there's a relationship there. כלומר, אימתי גדול ה'? כשהוא מהולל מאד. When He's praised מאד. What is מאד? מהולל, we're praising הקדוש ברוך הוא every day. What is מאד? What is that extra level where הקדוש ברוך הוא is praised? מסטרא דמותא, from the סטרא אחרא, from the the the קליפה, from the place that there seems to be something else, when that comes and acknowledges that there is nothing else. Right, the כלי זין of משיח is תפילה, שהוא בחינת עכו״ם, when there's עבודה זרה, רשעים בחייהם are called מתים also, when the רשעים come and they, כמו שאמרו רבותינו זכרונם לברכה על הפסוק והנה טוב מאד.

What's מאד? זה מלאך המות. Different reasons in the מדרשים that are spoken out why the סטרא אחרא, when there's accountability, when there's death that could bring a person to have perspective and and ultimately be חוזר בתשובה and be מקיים the מצות. But in any event, there's this reference of מאד to the מלאך המות, to the סטרא אחרא. When הקדוש ברוך הוא is גדול ה' ומהולל מאד, כשהוא מהולל מהם, אזי הוא גדול. That's when הקדוש ברוך הוא is is גדול in this world, not just some idea that's detached.

We see in in the level of מלכות, in the עולם העשיה, that's where there's the גדולה of הקדוש ברוך הוא, כי הוא עיקר גדולתו, ואימתי הוא מהולל מהם? And again, הקדוש ברוך הוא from His perspective is the אין סוף, yes, what we're talking about is is the גילוי of השם, that there's a גילוי יחודו יתברך, ואימתי הוא מהולל מהם, and when does הקדוש ברוך הוא praised by the גוים? בעיר אלהינו הר קדשו, that in the city of הקדוש ברוך הוא, הר קדשו, דהיינו כשהבחינת הר נעשה עיר אלהינו, when the הר, we're going to see that the שדה is a ממוצע, it's a middle stage, because we're going to see a couple of פסוקים that reference הר and בית.

So it's as we are able to have access to to understand הקדוש ברוך הוא move towards creating a relationship from הר to בית, עיר is like a בית, so it moves from הר to עיר, שהוא ישוב בני אדם, where it's a place where there's dwelling of people, בחינת בית שהוא מושג יותר מהר ושדה, that it's the the clearest relationship and the clearest השגה, היינו כשמעלים את בחינת התפילה מבחינת הר לבחינת עיר או בית, when we're able to elevate the relationship and draw this connection into a בית, it's in our lives, it's someplace where we dwell, it's something that's real to us, and it's a ישוב and it's a place that has staying power and קיום, שאז יש גם לעכו״ם השגה כנ״ל, אז דייקא גדול השם,

that's where הקדוש ברוך הוא becomes גדול השם, כי זה עיקר גדולתו יתברך כשגם הרחוקים יודעים ממנו יתברך, כנ״ל, and this, like we saw in the beginning of the second תורה, is really the the the stage of of משיח. So now that we we we defined that it's יעקב אבינו that brings תפילה, that elevates the the final part of that process where תפילה goes from הר to בית, that the גוים could be מכיר, and this is the עיקר גדולה of הקדוש ברוך הוא, and the ענין of being מעלה the תפילה to this level is done through צדיקי הדור that we're we're going to speak about that speak about that more as well, that this is done through the צדיקים, so we're going to explain also that

there is a פגם of בעלי גאוה who they think that either they're in a position to דאווען for others, people can come to them, or them on their own, that they don't need to subscribe and שטעל צו to a צדיק and is an עצה and recognize the need for a צדיק in their life, so that's going to have a detrimental effect. So now we see inside: וענין זה להעלות, now by the way, also just to make the point, we've already spoken about the צדיק in in in different ways.

We've spoken about the צדיק in terms of our own helping us find our own path, in terms of וידוי, we've spoken about the צדיק in terms of helping us and that's in a פרטי way, in a micro way, in a macro way, that משה רבינו took even after every person gets to be his own שלמות, but each part in the משכן has to be put together into a כלל, into a כלליותדיק way as part of a structure, because even if any if any individual part is missing, so then in terms of the super superstructure of כלל ישראל and drawing that connection something is missing.

So it's interesting now that we're seeing the role of the צדיק not only vis-a-vis כלל ישראל, but vis-a-vis the world as a whole and bringing it that the גוים also can have this הכרה. וענין זה להעלות התפלה מבחינת הר ושדה לבחינת בית, to get to this level of of עיקר גדלותו, this הכרה even from the גוים, בחינת עיר אלקינו, כדי שיתגלה מלכותו גם לעכו״ם, so that even the גוים will recognize, שיהיה להם גם כן השגה באלקותו יתברך שמו, so that they will also have this appreciation of הקדוש ברוך הוא's אלקות, that he's the only power, האלוקים, right?

הטבע is is אלוקים, is the same גימטריא, that הקדוש ברוך הוא is behind everything, behind nature, behind science, behind all the goings-on, אי אפשר לעשות כי אם על ידי צדיקי הדור. So this is done through the צדיקי הדור, right? The what how how is this? So and we've said again, we said in תורה ב' that everybody should be מכוון מכוון his תפילה to the צדיק הדור so that we can ultimately bring the גילוי of הקדוש ברוך הוא into the world. We said in תורה ט' that also צריך כל אדם לקשר תפלתו לצדיק הדור that so the צדיק is able to understand how תפילה should be directed, how each תפילה shouldn't miss the mark, because of the twelve שבטים, that that if the תפילה is not

initiated in the correct way from our part, so then it's not going to get the the response and corresponding שפע that we want. So these are themes that are coming up in terms of the role that the צדיק plays even one's individual תפילה can connect, the role of תפילה, כמו שאמרו חכמינו זכרונם לברכה: מי שיש לו חולה בתוך ביתו ילך אצל חכם. So already we have a we have a גמרא. It's a גמרא in בבא בתרא קט״ז, that when one has a חולה in his בית, so we all have our individual relationship with הקדוש ברוך הוא, but says the גמרא, one should go to a חכם, ויבקש עליו רחמים, so that the צדיק can also play a role in that תפילה, right?

Says דרש רבי פינחס, this is what the גמרא says, that anybody who has a חולה in his בית, he should go to the חכם, ויבקש עליו רחמים, שנאמר: חמת מלך מלאכי מות ואיש חכם יכפרנה, that the חכם can wipe clean. We've spoken we had that פסוק also. Why? כי עיקר התפלה אינם יודעים כי אם צדיקי הדור, because the עיקר תפילה, to really tap into the עיקר תפילה, is is something that's known by the by the צדיקי הדור. Now this applies even an individual level, interestingly, we spoke about by תורה ד' in the context of of וידוי.

So we had said that that a person, what is it, מי שרוצה לילך בדרך הקדש, we had said over there in ד' אות ח', a person wants to break his מדות, he wants to do עזיבת החטא, he wants to find his connection to הקדוש ברוך הוא, so it says over there ויספר לפני תלמיד חכם היינו וידוי דברים, ותלמיד חכם יפרש לו ויברר לו דרך לפי שורש נשמתו. So on an individual level also, besides that that a person it's true maybe a person can connect, but עד כמה that we have all of these screens and these מחיצות that we've built up and we need to find, we need to let the light into our life, the צדיק can help us find our way, and we all

have this, because the צדיק is representative of the ultimate the ultimate human beings, the person who's really embodies תורה. So since that there's we can always move infinitely closer to הקדוש ברוך הוא, but in each generation, we don't necessarily have the צדיקים of the last generation, but הקדוש ברוך הוא gives each generation what they need, we have a צדיק הדור, so we all can שטעל צו to somebody who's going to allow us to bring the light into our life and connect in an individual way, but also in a in a communal way like we said, that the צדיק, the משה, משיח puts together the משכן, even if we do find our place, to be able to coordinate that the תפילה is going to draw that

connection to הקדוש ברוך הוא and achieve its purpose, that the משכן would be functional only when all the pieces came together. כי יש בעלי גאוה שאינם רוצים שילכו לצדיקים, but there are people that are בעלי גאוה that they don't want to go to צדיקים, ואומרים שהם בעצמם יכולים להתפלל. So this is it's one of the hardest concepts, I think, that I find as I dive into this, and it's something that I'm trying it's actually starting to get more of an appreciation for. It's one thing to say in a כלליות'דיק way.

It's hard where we say everybody does have this relationship to השם. We spoke last time about formal תפילה versus התבודדות versus maybe having an ongoing, also, a conversation, a free-flowing conversation where it's נשפך כמים with הקדוש ברוך הוא. It's hard, but over here we we see what the רבי says. People think that, listen, why do I need the צדיק הדור? I'm a person, I'm הקדוש ברוך הוא's son. הקדוש ברוך הוא, it's true, people have a son that that might be more advanced or less advanced, but a person has their own individual relationship with each person.

Why does one need to שטעל צו to the צדיק הדור? Perhaps it's easier when we, and I know I'm reiterating these points because it's so it's so fundamental, when we understand ourself not only as having our own role, but having a role as part of a greater machine, as part of a greater כלל, so then any individual machine on a conveyor belt, on a conveyor line, everybody has their role. It's true. A person has to keep their head down and focus on what their role is. But if they don't understand their role in the in the context of that there's a manager, that there's a coach of the team, that they also their individual significance takes place within a greater whole, so then they they

can risk becoming rogue, and it's not correct. There's at the end of the day, it could be that יעקב was נכלל the שבטים, but there were twelve שבטים, and eleven שבטים without the twelfth would not have been able to they could have accomplished a personal שלמות, but they couldn't have done a כלליות'דיק שלמות either. And therefore each one individually also has to שטעל צו to the צדיק. But okay, in different ways we're talking about it. ומונעים גם אחרים, but what's going to happen now is that this בעל גאוה, so what he's saying is is close to the truth.

We do all have a relationship with הקדוש ברוך הוא. But what's going to happen now is, not only is he not going to bring his תפילות to the צדיק, he'll stop others. He's going to disrupt the system, and he'll stop others כשיש להם צער או חולי, when they have a צער, לילך להצדיקים, from going to the צדיק. ועליהם נאמר: השב אשת איש. And now we're going to see the פנימיות of a פסוק by אבימלך, when אבימלך took שרה, and and he's told to give שרה back to אברהם אבינו, because שר is לשון of שררה, it's a לשון of מלכות.

מלכות, we're not going to go into the ספירות now, as it תפילה is associated with מלכות, and he says אבימלך. What's אבימלך? אבימלך is a בעל גאוה. כי זה, again, in the פנימיות of the פסוק, כי זה הבעל גאוה מכונה בלשון אבימלך. Why אבי? A לשון of תאוה, of desire. The the root word is is is מכונה בלשון אבימלך, כי אבי לשון רצון. It's a לשון of ולא תאבה השם אלוקיך. It's a it's a פסוק, that's a פסוק in דברים פרק כ״ג פסוק ו׳, a לשון of אל״ף בי״ת ה״א, the root word of of desire.

And it says כי הוא רוצה למלוך, that אבימלך wants to be the מלך. He wants to have מלכות. He wants to have the the בעלות on תפילה, because we saw that הקדוש ברוך הוא runs the world, but השם gives the reins to the צדיק, because הקדוש ברוך הוא allows Himself so that we we can draw the connection to be responsive to our actions down here. And therefore הקדוש ברוך הוא gives the reins on the to the צדיק. A lot of that is accomplished really through תפילה. And this person, this אבימלך, he wants the desire, he wants to rule, he wants to say אנא אמלוך.

I'm the one who's going to be able to have the בעלות on תפילה, and people will come to me, and we're not going to be מבטל ourselves to others. והיינו אבימלך, that this person wants to be the מלך, he desires אב מלך. כי באמת צדיק מושל בתפילתו, so because a צדיק is מושל with his תפילה, כמו שכתוב: צדיק מושל ביראת אלוקים, is the end of that פסוק, and it's as if הקדוש ברוך הוא allows the צדיק to rule. והוא מגביה עצמו, but this בעל גאוה is מתגאה, he is haughty and he's גאוה'דיק, שיכול להתפלל ושיש לו הממשלה.

He thinks that he is able to to to do it, to be מושל on הקדוש ברוך הוא, that he's going to affect things through his תפילה. ועל כן מכונה בשם אבימלך, כי רוצה למלוך, ואומר: אנא אמלוך. I'm going to be the one who's going to be the מלך. Now the truth is, you know, there's a lot of מדות that might be good or bad, so גאוה is a מדה, so there's a מדה there's a ממוצע, there sometimes, you know, there's a place for everything. There is a place of גאוה, we'll see later on, of גאוה דקדושה.

There is a place where this מדה It's like perhaps כעס also can have a place. True כעס has no place, because when a person has true כעס, they're out of their mind, they're subscribing, it's like it's like an עבודה זרה. But what is כעס? כעס is a place where there's a certain emotion, a certain you know, something that that gets you out of your box like, right? That has a a certain it could have a a certain response where a person has adrenaline, where they can jump in and do something that they would never do.

Sometimes a person sees somebody who's חוצפדיק in the wrong place, מבזה תלמידי חכמים, doing something that's רשעות, and they need that extra push where they just go over the top and they stand up for the right thing, מי לה' אלי, I don't know, where they where they couldn't otherwise do it. כהאי גוונא'ס רוגז, הן when used appropriately, it could be a לוי, right? שמעון and לוי were together, אחים, yeah, when used appropriately, רב אביגדור מילר says, then you can go forward, you can become לוי. And when used inappropriately, שמעון and לוי had that same מדה maybe, but שמעון ended up, we never heard any of these types of positive things from שמעון again.

We saw negative behavior of שמעון towards the end of במדבר. So true תאוה also is a true גאוה rather. What's גאוה? ה' מלך גאות לבש. הקדוש ברוך הוא is is גאוה, because גאוה says that I am everything, right? אנא אמלוך. That's not a bad מדה when it comes to הקדוש ברוך הוא, that's the truth when it comes to הקדוש ברוך הוא. These are ה''s garments, so to speak. גאוה is in There is no מקום for the מדה of גאוה. It's not like we'll have a little bit of גאוה.

True גאוה, if I say that everything is coming to me, to the extent that I am the בעל, הקדוש ברוך הוא is not. So there is a place where a person, similarly like we said in כעס, might be able to employ a certain element of of of of not letting oneself be a doormat, perhaps for the right reasons, but true גאוה there's no מקום for. And when אבימלך says, when this לשון of אבימלך, "I want to be the מושל" comes, so it's he's like he's edging הקדוש ברוך הוא out, and he's not allowing תפלה, which is really התבטלות.

תפלה is עבודה שבלב. תפלה is not just כוונה yelling how loud "I want chocolate cake." That's just making God want to forcing ה' into your world. True תפלה is where you שטעל צו to הקדוש ברוך הוא, and it's true, you can ask for personal needs for the right reasons also, but תפלה is עבודה, תפלה is really התבטלות. That's the opposite, and therefore is that פירוש השב אשת איש. That's why it says that that אבימלך was supposed to give back אשת איש, אשת, right, he's שרה, he's going to give back מלכות, he's going to give back תפלה, this כח התפלה, understand that it's going to go where it belongs.

השב אשת איש, אשת ראשי תבות אלף שין, or שין, תף, אלף דלת נון יוד, ה' שפתי תפתח, that's אשת. He's giving back the כח התפלה, and this is the sentence that we say before שמונה עשרה to open up that dialogue. זה בחינת תפלה, דהיינו השב אשת בחינת התפלה, that that אבימלך should go and acknowledge that the צדיק הדור, that אברהם אבינו is the one who is going to be able to דאווען, the צדיק, right? אבימלך, it says that that at the time that he took שרה, all of the women in his kingdom, all the people, they were stopped up, they couldn't they couldn't have children, they couldn't anything, and אבימלך was not able to heal them, whereas by אברהם אבינו, so it was the opposite.

הקדוש ברוך הוא מתאוה לתפלתן של צדיקים, that that שרה אמנו, it seems, was unable to have children even naturally, and אברהם אבינו was able to open up that channel. That's where the true תפלה was, כי נביא הוא, says the פסוק, because אברהם אבינו was a נביא. A נביא is a prophet, but a נביא is also ניב שפתים, someone who could speak effectively, כי הקדוש ברוך הוא מתאוה לתפלתן של צדיקים, ומשגר תפלה סדורה, and he's able to articulate a a מסודר'דיק, an appropriate תפלה that's going to be able to hit its mark, משגר תפלה סדורה בפיו כדי שיהנה מתפלתו, so that הקדוש ברוך הוא should get נחת, should get enjoyment from that תפלה, to create that relationship.

זה כי נביא הוא, לשון ניב שפתים, כמו שאמרו חכמינו זכרונם לברכה בורא ניב שפתים, that to create that there's a a clear pronunciation of the words. It's a גמרא by רבי חנינא בן דוסא that in the גמרא it says that he was able to know whether the person he was דאווענ'ינג for would heal or not, and they said, "Are you a נביא?" And he said, "No, because if the תפלה סדורה בפיו, if the תפלה comes clear, then I know that it was answered, because relationship is a two-way thing.

They have to pick up the phone, but it has to be answered." And he says, "When I feel that connection, when the תפלה comes out clearly, even to be able to דאווען is a gift from הקדוש ברוך הוא, we need that also." אם שגורה תפלתו בפיו, when our תפלה is סדורה בפיו, so then we have that ability to connect that הקדוש ברוך הוא gives us also. ה' שפתי תפתח, we need הקדוש ברוך הוא to open up our mouths, and that's going to be the one who's able to articulate the תפלה, נביא, ניב שפתים, אברהם אבינו, כי נביא הוא.

That's why אבימלך should be השב אשת איש, give back the מלכות, give back the תפלה, give back the כח התפלה to understand that it's the צדיק הדור that has to offer this תפלה in order for it to be effective, and don't try to be אב מלך, don't desire that you should be the מלך, think that you're the one who's going to have the reins on that תפלה on how הקדוש ברוך הוא's going to interact with us. And again, we're moving towards this ultimate גילוי, so what do we need אבימלך to acknowledge it for?

Because the ultimate גילוי יחודו of הקדוש ברוך הוא is not just where we say that we're stronger than them so that they have to listen, but that we're there's an ackn- acknowledgment from the other, from the סטרא אחרא, from the forces that seem to have their own autonomy themselves, that there's no other existence. וזה, one of the biggest miracles and the big, the biggest paradoxes, is that anything that's created, if A is created from B, or B is created from A, so that means that B was נכלל in A.

There had to be some genes, whatever it was, B was within A. How could הקדוש ברוך הוא create the היכי תמצי, the perception as it were, whatever you want to call it, of רע, that so that we should have עבודה and בחירה and so forth? This is something that we can't understand. But when that רע comes to acknowledge that counterforce, that it really also is an expression of הקדוש ברוך הוא, and ultimately all is for the good, and that will become clear in a way that we can't relate to now, that's really the ultimate ייחוד.

וזה חש״ב, ראשי תיבות הר, שדה, בית. It's a process. Interestingly, the פסוקים that we just discussed by אבימלך are talking about by אברהם אבינו, where תפילה was like a הר. But okay, but but so the the the מפרשים over here discuss it, but in any event, אברהם אבינו, inasmuch by the way as the הר is the first step in the process, אברהם אבינו was also the one who initiated, who came to this הכרה of אדון עולם, and אין בירה בלא אדון. But anyway, חש״ב is the the process of תפילה, הר, בית, שדה, ה׳ ש׳ ב׳.

זה רמז שתפילת הצדיקים בשלמות שמעלה אותה, that the תפילה of a צדיק is בשלמות when it elevates the idea of תפילה מבחינת הר ושדה לבחינת בית. And again, שדה is really the ממוצע, because the פסוקים that we quote, והביאותים אל הר קדשי ושמחתים בבית תפלתי, הר and בית. גדול ה׳ ומהולל מאד בעיר אלהינו הר קדשו. So it goes from עיר, הר, but we don't necessarily mention the שדה at each stage, but it's a process. אבל אלו הבעלי גאוה ומעכבין תאותו של השם יתברך, these בעלי גאוה that are מעכב, they and they they want that it's not not that the תפילה should be to give הקדוש ברוך הוא הנאה, to go towards the right place, they're the ones who want the reins, they want to relate

to תפילה. By the way, it's not almost entirely clear that this is like with malice necessarily. This could be that they are misinformed, because now we're going to say, what happens when a person intellectually realizes this, but they feel the גאוה, right? They they're not משלימים צורת הצדיק. So people, until a person gets there, you know, there's a fine line between a person who wants the wrong thing and a person who wants to want the right thing. Their head theoretically is in the right place, but they have these מדות, they have not converted themselves into a proper כלי to contain the שפע and the relationship of הקדוש ברוך הוא.

So they're faulty, but they have to clean themselves out. But if their headspace is bad, so then how do they even come out of that? So he says these בעלי גאוה, ואינם מבקשים מצדיקים שיתפללו עליהם, they're not going to the צדיק to to daven for them, כי חושבים שעצמם, בסיגופים עצמם, they think they're going in the right place. In the beginning of מסילת ישרים, he talks about the people who are they they think that they're they they think they understand what חסידות is, and they mislabel it, and once it's mislabeled, so they might be doing these outward acts, but if it's not getting them if somebody's not doing an act that's getting them closer to הקדוש ברוך הוא, they might think, "Oh, look at me,

I'm such a בעל מוסר." רב וולבה זצ״ל talks about it, that if a person engages in מוסר that in in such a way that he it's going to give him any sense of גאוה that, "Oh, look at me, I'm such a, you know, I'm a great person, I'm working on myself," then there's no middle ground. If you're not being מבטל yourself and getting closer to השם, and instead your acts of of מוסר are building yourself up, better just do your thing: go to שחרית, מנחה, מעריב three times a day, daven, learn, and השם will give you שכר, stay away from the whole exercise of מוסר if a person is going in the wrong direction.

So these people, they're going, and עינו וסיגפו את עצמם, they're going and they're fasting and they're maybe doing certain acts of mortifying themselves, of pain, whatever the מקום was for that in the that that in certain times of the תשובה process. Whether or not there's a מקום for it at all is a separate discussion, תשובת המשקל, but anyway, ובזה הם צדיקים, they think that now they're a צדיק. אבל האמת אינו כן, כי כל התעניתים שעושים, all the fasts, אין זה אלא כמו שק שיש בו חורים הרבה.

It's true they were able to get rid of the negative stuff that was filling up the sack. The problem is is that the sack itself is faulty. Like we've said so many times, what does וידוי do? אשמנו, בגדנו, these are things I did. I separate things I do from who I am. But if a person still it's not just getting rid of a negative behavior so that the my true self can shine, there's something internally in in in what, not just a negative behavior, but internally in them.

So even when they don't do it בפועל, even if they're no longer filled with the negative stuff, so we discussed this when we talked about the צדיק הדור versus a צדיק גמור versus not צדיק גמור, maybe they only have the negative stuff in the potential, because they fast and they empty the sack of the negative stuff. However, they're not really a צדיק גמור, because there's still this admixture of negative in their personality and where they're holding. וכשמריקים את השק, they empty out the sack, אף על פי כן נשארו בו חורים, there's these holes, there's still something internally in the sack that they have not yet gotten themselves rid of.

והגוף, and and therefore they it's misplaced. So how are they going to fill in the sack? How are are they going to bring themselves forward? So it says והגוף נקרא שק. Now, to understand the נמשל of this משל, of this parable, the גוף is called a שק, כמאמר התנא, which is an אמורא, oftentimes רבי נחמן refers to an אמורא as a תנא, okay. שיננא, this was a nickname that that שמואל had for רב יהודה, the great אמורא רב יהודה, who learned by רב. When רב was נפטר, he went to go learn by שמואל, הייליגע שמואל.

שיננא, שרי סקיך, open up your גוף, open up your body, open up your mouth, which is where food comes in, וחניס לחמך, he tells him that he should eat bread, הרי שהגוף, but anyway, whatever in that context, we see that the גוף is called a שק. ואם התבוננו, and if you would dwell on this idea, בעצמם, that if if the בעלי גאוה would dwell on this idea, who think that they're צדיק, היו רואים אחר כל התעניתים, תעניסים, they would realize that after all their fasts, עדיין נשארו אצלם כל תאותם קשורים בשקם, היינו בגופם, they would recognize that there's something faulty in the שק in in the שק itself.

Again, it might not be manifest, it might not be בפועל, but it's בכח, and if they're truly honest with themselves, they'll see that even after they they fasted, they went through the motions of being able to separate themselves from the negative behaviors, but now they have to be honest with themselves in terms of their actual their their drives, what's what's in their intent. ולא תאותם בלבד נשאר קשור בגופם, and further, not only are their own תאוות that are going to be remaining in their גוף, כי אם תאות אביהם.

Now, this is again a a little bit of a hard concept, but it's something that we're going to read and for now take at face value. The בעל התניא talks about this this is brought down in ספרים that הקדוש ברוך הוא gives us one of the unbelievable miracles that we forget about when a when there's a זיווג between a male and a female and they bring a life through a certain מעשה, and that מעשה, that physical מעשה, הקדוש ברוך הוא allows them to draw down נשמות into the world, but we know that as as as much as the מעשה, that that the עיקר part in anything that actually affects the next stage is a physical מעשה in this world, but the that that could be

the the bullet, but how how much כח and what happens with that bullet has to do with the gunpowder. Rav Shimshon Pincus has a discussion. The כוונה is real. The כוונה is not just an abstract thing. The כוונה goes into the מעשה. I mean, דהיינו, if I give you if I give you something and I give it to you out of חסד, that's an act of חסד. If I give it to you out of resentment, here, take it and never talk to me again, all right, here, take it so that I don't you don't I don't have to deal with your phone calls, that's not necessarily an act of חסד.

It can define the act. So over here we're going to see that a person can have their own תאוות that they've developed from internal, but also a person can have how and whether, listen, תרח had, and the ספרים discuss, תרח had אברהם, אברהם had ישמעאל, right? So a person shouldn't think, oh man, I'm done for because of certain things that I have that I wasn't responsible for that came from my parents. Okay, אברהם אבינו was a new initiation and and was not We only relate back to אברהם, we don't we we don't consider ourselves בני תרח, but we have יצחק had יצחק had עשו.

There is And again, these things are much deeper discussions, but we have that חזקיהו המלך had מנשה, but ultimately there were good kings that came after that. Though a person shouldn't, חס ושלום, think that they're held back, but a person also needs to deal with the spiritual realities that are that are in place. And therefore, כי אם תאות אביהם שיש אצלם משעת הלידה, there are going to be certain things that a person says not only do I have negative תאוות from my own personality that I might have developed, but there are even things that are more deeply rooted in there that come even from my spiritual genes, מחמת שלא נתקדש אביו בשעת הזיווג, because of intent that parents might have had at the time of

the union with their with the זיווג, male, female, גם זה קשור בגופם עדיין, and I haven't rid myself, let alone I got rid of my negative מעשים, let alone my own character traits, let alone my spiritual DNA, and I'm the one who thinks that I'm in such a place of the ultimate התבטלות of the צדיק that the תפלה should run through me, and I'm not going to go through a צדיק הדור, let alone to tell others that they should come to me and they shouldn't go, and I'm going to handicap all of כלל ישראל.

What is ובודאי אלו היו רואים את כל זה, if they could have clarity, חרדה, we need the אור, we said last time, get the אור through the חושך, get the חלון, חרדה גדולה היה נופל עליהם, they would have this חרדה, כי היו רואים היכן הם עומדים במדריגה פחותה ושפלה, they're at such a a low level of where they're really holding, and they wouldn't even be able to believe it. Now we see, again, this is going to be very hard a piece. The שבטים, the שבטי קה, יעקב אבינו that that we're we're going to seem to be in certain ways critical of them.

But in any event, everything is ערכין. So the שבטים כנגד יוסף הצדיק, we're going to see some things in their relationship that on their level they recognize that are going to be representative of these ideas. וזה פירוש by the אחי יוסף, ויהי הם מריקים שקיהם, again, we're learning the פנימיות of this פסוק, that talking about when they were going and they had the the money from the from the goblet in the interaction with יוסף, but it says that they emptied their sacks, והנה איש צרור כספו בשקו.

They emptied their sack, like we just said before in the משל, They took the stuff out of the sack, and what did they see? That the כספו, either money, although כספו, כיסופין could also be desire, yearning, their כספו was still bundled in their איש כספו בשקו, like we said, even after one empties the sack, but sometimes they recognize, oh no, now we recognize that we still had these these more fundamental things that had to be cleansed, אחר כל התעניתים שהוא הרקת השק בחינת הגוף, even after all of the תעניתים, עדיין והנה איש צרור כספו, still their עיקר, their תאוה, their yearning, their desire, there's still certain things that had to have been cleansed at a more fundamental level.

They're not the צדיקים that they thought they were, again, being careful as we're talking about the שבטי ק-ה, כשצרור כספו ותאותו בשקו ובגופו, because this כיסופין, this yearning, this represented by the כסף, was still in them. ויראו את צרורות כספיהם המה ואביהם, they saw this, them and their father saw it and they were afraid. והיינו לא די צרורות כספיהם, what they saw, שהוא תאות עצמן, כי אם גם המה ואביהם, היינו תאוה של אביהם. Again, we're not going to focus on it because we don't understand what it means.

יעקב אבינו was מיטתו שלימה, but כנגד the I guess the when when he was with רחל and the birth of יוסף, so there was some advantage, there was some מעלה that there was in terms of something that יוסף was able to receive from יעקב. We said, I think in the second תורה also, that יוסף was was the the עיקר carrier of the מסורה from יעקב, but whatever exactly this means, it's representative of the ideas that we've been discussing. גם המה לא נפלו מהם, they still had not rid themselves of those fundamental flaws.

וזהו ויראו כי חרדה נפלה עליהם, or the relative flaws, and it says that they were afraid, they had this חרדה, ואז לא היו רוצים לסתור ולמלוך, and they recognized that they were not in the position to take control and rather they should return the throne, so to speak, to to to the צדיק האמת. And now that we discussed this פגם גדול of בעלי גאוה who think that they themselves are צדיקים, so now we have to we're going to see that the חכמה חכמה itself that they if they would think about it, then they will have like a rebuke, the חכמה will rebuke them, and why they should not have any גאוה.

וזה פירוש, and this is going to be an explanation: ויאמר להם יעקב אביהם אותי שכלתם. He says me, he says him that he caused to be childless: יוסף איננו ושמעון איננו. יוסף's not here, and שמעון's not here, ואת בנימין תקחו, and you're going to take בנימין, עלי היו כולנה, it's all coming on me in this discussion. וזה רמז על תוכחת השכל. This is a rebuke of the שכל, כי השכל מוכיח את בעלי גאוה, because שכל, חכמה itself will rebuke בעלי גאוה הרוצים להתגדל. Just to mention, right, this we saw this in the first תורה, אות ב.

It said we said, השכל הוא אור גדול ומאיר לו בכל דרכיו. The שכל is what gives one אור, we saw אור gets one out of the חושך, this is the way that we can relate to הקדוש ברוך הוא, to אמת, to truth, כמו שכתוב חכמת אדם תאיר פניו. וזה בחינת יעקב, כי יעקב זכה לבכורה שהוא ראשית, which ultimately ראשית חכמה, it goes on, he quotes a פסוק that we're going to quote, and and he gave this the ראשית, the בכורה to יוסף. But anyway, it says כי יעקב הוא בחינת שכל.

I mean, I don't know if you've been It comes together and as much as we want to learn each תורה on their own, to at least draw these references and these parallels so that we feel like we have a תפיסה on something. It's unbelievable to try to keep track, and I'm sure it's only a drop in the bucket even what I remember. כמו שתרגם אונקלוס, ויעקבני, וחכמני, that in says by It says, הכי קרא שמו יעקב ויעקבני, so אונקלוס says, וחכמני. So we see that יעקב is representative of חכמה.

וזה אביהם, so what is the word אביהם? כי אב בחכמה, that it says by the שבטים, it says, ויאמר להם יעקב אביהם, that יעקב was giving them rebuke, יעקב was אב בחכמה. Right? It says by יוסף also, it says The note over here says, ויקראו לפניו אברך, that the כונה is אב בחכמה ורך בשנים. So אב is representative of חכמה, that it's as if שכל, חכמה itself is giving them a rebuke. והיינו שהשכל מוכיחם, ואומר להם אותי שכלתם. He says to them, you left me bereft of children, as if חכמה can't have a תולדה, חכמה can't have an effect, it can't be manifest.

Why not? כי כל המתגאה חכמתו מסתלקת ממנו. You want a סגולה for חכמה to leave you? Be a בעל גאוה. חכמה is coming from הקדוש ברוך הוא. הקדוש ברוך הוא is the ultimate. We have no חכמה. What's our own intellect? We have חכמה in so far as we attach ourselves to the source of חכמה, הקדוש ברוך הוא. If all of a sudden we're a בעל גאוה, so we don't have חכמה. You might be smart, you might think of certain things, but so חכמה leaves one who's a בעל גאוה.

חכמה says, you're leaving me bereft of of children, you're going to take away If you're going to be a בעל גאוה, you think that you're the צדיק that goes through you, so then you're taking חכמה away, you're detaching from חכמה. Says the פסוקים, יוסף איננו, and in line with what we've been saying, וזה בחינת תיקון העובדות, יוסף represents The אסף אלוקים את חרפתי we're going to see יוסף represents a fix of fixing a תיקון of something that was מקולקל. יוסף passed the test, right, with פוטיפר and אשת פוטיפר, היינו עדיין לא תיקנתם המעות that you didn't even fix what's messed up with you, let alone what you got rid out of the sack.

You didn't fix the sack itself, שהוא לחרפה ולקלון, for humiliation, disgrace, ויש לכם להתבייש מחמתו, you should be embarrassed, כי תיקון המעות הוא בחינת יוסף על שם אסף אלוקים את חרפתי. הקדוש ברוך הוא gathered in my shame, and therefore you didn't even fix what you need, and you want to be the צדיק, you think that you're going to have חכמה, ושמעון איננו. And שמעון's not here, היינו על ידי again, this is the פנימיות of these פסוקים in the conversation with יעקב and the שבטים, היינו על ידי שאין לך בחינת יוסף, if you didn't fix what you need to fix in your sack, אין לך בחינת שמעון, then you're not going to have, because יוסף because יוסף איננו, you didn't fix it up.

So now, and this is חכמה, so to speak, who's speaking, so now there's no שמעון either. אין לך בחינת שמעון. What is שמעון? שמעון הוא בחינת כי שמע השם כי שנואה אנוכי. By שמעון, it says השם heard that I am hated. What does it mean, I'm hated? כי עתה אינך שנוא כי מחמת שלא תיקנת את עצמך why are you not the hated one? We'll see what this is a reference to. Because you didn't fix yourself up, בודאי אינך יכול להוכיח אחרים. There's two types of leaders and teachers, right?

A person can a person can can teach, I think I heard this from one of the חתם סופר's רביים, I heard Rabbi Glatstein talk about this, there are some people that teach because they want to they want the the student to understand, they want to give it over, so they're going to give the type of משל, the type of discussion, what their student needs. But if a person says, I want to teach because I want to learn the material, so I'm going to give it over in the best way for me, that doesn't necessarily fit the recipient, but if ultimately what's received is not going to be accurate, it's not going to be in line, it's going to be better not to teach, right?

So he says a person who's a leader because they want We see today democracy A person who's a leader because they want people to שטעל צו to them, that's a misfit. Sometimes though the people can pander to the to the public. So if they do that, they're not going to be hated. They're just walking around trying to pander to everybody. They start campaigning after day one. The function of leadership is sometimes you have to give difficult messages. I think I heard one time on a שבתון, I was maybe by the אור יצחק שבתון, and רב משה מאיר ווייס spoke, and I believe the way I remember it, otherwise just take the point for what it is, that he said one of the conditions of employment

once he became the רב in the אגודה in Staten Island was a lifetime appointment, because a leader if you want a person to be a spiritual משפיע, they can't be scared of saying what the right thing is and trying to revise the message to connect. So he says, שמעון איננו because you didn't fix whatever your own shortcomings were, so now you're not going to be in a position to give תוכחה because you have your own problems, כי יאמר לך קשוט עצמך תחילה. You have to adorn yourself, you have to fix yourself up before you're going to be in a position to give to give over and give תוכחה to others, ועל כן אינך שנוא כי המוכיח הוא שנוא.

The person who's in a position to give מוסר, that is the one who is going to be שנוא, is going to be hated in our context because people might resent that. Now, there's a famous משל of the חפץ חיים that, you know, a person has to understand each thing in its right place, that when, you know, when you're going to drink water, like whatever the story exactly was, when you're going to drink water, you might boil it up and purify it. When there's a raging fire, you take whatever water is even unpurified, you put the fire out, you don't have to boil it up first.

So we have to know that, you know, I think רבי נח וינברג זצ״ל says that if you know אלף, teach אלף. But in terms of motivations, a person who has not fixed himself up is not going to be in a position to give to give that מוסר, כמו שאמרו חכמינו זכרונם לברכה, האי צורבא מרבנן דרחמי ליה בני מתא, if you have a צורבא מרבנן, a תלמיד חכם that everyone is loving him, לאו משום דמעלי טפי, there might be something a little bit off over there if he's not, because if a צדיק is on a higher level, he's going to be telling some people sometimes difficult messages, אלא משום דלא מוכח להו במילי דשמיא.

נמצא שהמוכיח הוא שנוא, and therefore this is יעקב's message, the message of חכמה: You want חכמה? יוסף איננו ושמעון איננו. You haven't fixed up your own self, and therefore you're not in a position to give מוסר. You need to give תפילה back, put תפילה in the place if it's because you're a בעל גאוה, you have to really שטעל צו to the place where תפילה is meant to be. ואת בנימין תיקחו, זה מורה And and the way to do this is We'll see in a second. Okay. ואת בנימין תיקחו.

And בנימין you want to take? Now בנימין again is going to represent this idea of בנימין you want to take, בנימין is like גאוה, you want to take the גדלות גדלות for yourself. Now בנימין was he was born in ארץ ישראל, he was not involved in the sale of יוסף. Again, we're not talking about בנימין in a negative way at all. But בנימין over here is going to represent גדלות. זה מורה על גדלות. You want to take גדלות for yourself, כי פירש רש״י בנימין על שם ארץ ישראל, because בן ימין, ימין, which direction where you're going to is going to be in the south if you're going from ארם.

from ארם נהרים to ארץ ישראל, and therefore בנימין is representative of ארץ ישראל, of גדלות, ארץ ישראל גבוהה מכל הארצות, like we recently like we recently saw at the end of in the in the ninth תורה we saw, it says בשביל זה היא גבוהה מכל הארצות, so that תפילה is נסים, and עיקר תפילה is in ארץ ישראל, all these concepts that we're talking about, this is תפילה, and because because of this the עיקר תפילה is in ארץ ישראל, בשביל זה היא גבוהה מכל הארצות, ארץ ישראל is גבוהה, לא די שאין לכם כל הבחינות הללו, והיינו לא די שאין לכם כל הבחינות הללו, not only don't you have these things, that you didn't fix up your own self, right?

אותי שכלתם, יעקב says, that that שכל says, not only don't you have שכל, but also you didn't even fix up the negative stuff that you have in you, יוסף איננו, and also you you didn't fix up yourself to the point that you now you're not going to be in a position to give מוסר to others, שמעון איננו, ועם כל זה ואת בנימין תקחו, not only that, now you also want to So, you're not in a position to have the תפילה, and you have problems, we all have problems, and you can't give מוסר, a lot of people can't give מוסר, ואת בנימין תקחו, you now you want to take the גדולה for yourself?

שאתם לוקחים לעצמכם גדלות, just to say quickly the רב חיים קרמר note over here, he says this is the leader who thinks that his followers respect and admire him for his achievements and good qualities, and really they do they do so only because in his failure to rectify himself, he didn't move them to perfect their service in God. So, they're very good, he's a convenient leader. But this arrogance and haughtiness misleads him, now because he thinks that everyone's שטעלינג צו to him as the leader. Why are they שטעלינג צו to the leader?

Because he's not he's not giving them מוסר. He can't give them מוסר because he's not in the place where he's not in a place where he has clarity, he didn't perfect it himself, but nevertheless it go becomes cyclical and therefore he has גאוה because of that the leader, now he wants them to come to him, so they're not going to even go in the in the other place. But but again, okay, and then he discusses also this reference to to בנימין, but not not as גאוה חס ושלום in a negative way, בנימין הצדיק, but בנימין I think even the גמרא says there's four people that never sinned, it was עמרם, ישי, כלאב, and בנימין, I think.

Okay, but anyway, not for now. It says, ועם כל זה ואת בנימין תקחו, שאתם לוקחים לעצמכם גדלות, והיינו דסיום השכל מוכיח על זה, comes the שכל, comes יעקב אבינו and finishes off, עלי היו כולנה, that it's all on me, כי הכל נופל עלי, כי הכל מסתלק, חכמתו מסתלקת ממנו, that it's going to affect me now, because חכמה itself is going to have to remove itself from you, and since we need חכמה for clarity, it becomes a downward cycle, we're going to have to figure out how to break out of this cycle, so not only did they not finish themselves, but they also want to grab the גאוה and the גדולה.

Okay, just to finish up, I want to finish up ה׳, just another two minutes, and then we will we will stop for now. And now we're going to figure out how do we break ourselves out of the cycle. והעצה יעוצה לבעל גאוה, so how does the בעל גאוה break The בעל גאוה who who understands that he wants to want, his head is in the right place, but he has all of these things that are holding him back in his perspective, גאוה, that's עבודה זרה, it's a self-serving, like we said before, if a person is serving themself, then that's that's inherently taking away from השם מלך גאות לבש, it's an other source, another power, כמו שכתוב תועבת השם כל גבה לב, that any גבה לב is

a תועבה, כמו שדרשו רבותינו זכרונם לברכה, העיקר הוא על ידי התקרבות לצדיקים. So sorry, כמו שדרשו רבותינו זכרונם לברכה, העיקר הוא על ידי התקרבות לצדיקים. Now again, this you almost have to take the first step, not a perfect step, because they're holding by being a בעל גאוה, they're holding by thinking that they're better, so how are they going to be מתקרב to צדיקים when they're not holding by שטעלינג צו to the צדיקים? And he says that it has to start the one of the מפרשים over here says, has to start with a physical act, go to a תלמיד חכם, ask them to דאווען for you, ask them for an עצה, go through the motions, let the acts awaken it within you to start שטעלינג צו

to a צדיק, and to understand that you are secondary, that you have to be מבטל yourself to him, ask advice and and do these things, and ask to that they should דאווען for you, come to this הכרה in תפילה, and allow your תפילה to be attached to the צדיק. כמו בתיקונים בתרועה דאיהו רוחא, אתעבר אל אחר, through a תרועה that the תרועה is a בחינה of a רוח of קדושה, so a person is going to be able to be מבטל the כח of the negative רוח, and a צדיק is a בחינת רוחא, like we've seen on the beginning of the second תורה, but even throughout as we've been discussing, so as a person is able to bind himself to the צדיק, we saw in the

eighth תורה that יעקב is נכלל the twelve different paths towards תפילה in terms of the שבטים, we saw in the second תורה in terms of of the כלי זין of משיח is תפילה, as a person's able to bind himself to the צדיק and reach his own potential in תפילה, כמו שכתוב איש אשר רוח בו, so therefore this is a reference to the fact that a צדיק is representative of the idea of רוח. So that's where the אל אחר, the other רוח, the רוח דסטרא אחרא is going to he'll be able to מבטל that.

Now, and since a צדיק is a רוח הקדושה ועל ידו נכנע רוח גבוה דאל אחר, that's where this רוח of גאוה, of עבודה זרה, of סטרא אחרא, of אל אחר becomes בטל. And in a certain sense it makes we've we've discussed as well that once a person when when you're dealing with different things that are all wrong, right, if if there's if there's one right path someplace and a lot of wrong paths someplace, so there can be a million different types of wrong, but once a person reaches the אמת and the true path, so everything else becomes בטל.

The example that we've used in terms of math is if we can argue about a math problem, but if I can show you that 3 + 3 = 6, 2 + 2 = 4, so then all of the other explanations don't even have to be dealt with. Once there's clarity, once there's an attachment to to אמת, so everything else falls away. So as a person attaches himself to צדיק and תפילה and רוח דקדושה and חיות and הקדוש ברוך הוא, so then what a person realizes is that they're encountering the infinite and the אין סופיות, the very idea of גאוה falls away, ונעשה מאחר אחד.

And we talk about אלהים אחרים, but שמע ישראל ה' אלקינו ה' אחד. The difference between אחר and אחד, in the letters, the letters are the building blocks of reality. So many times we've talked about letters, we talked about the אלף, the the the the נקודות, and how these things are really are expressive of reality, the building blocks of what we have the אלף בית. So if we see the difference between אחר and אחד, the difference is in the ריש. In Hebrew the ריש is rounded and the דלת is similar to a ריש, but there's a little קוץ, like a stem sticking out of the back of the ריש, so that the דלת becomes two perpendicular lines, and therefore instead instead of just being rounded.

So this idea about that that the צדיק want to מבטל the עבודה זרה, and those who believe in it, those who subscribe to it, instead of having אלהים אחרים, seemingly powers that are other powers, right, אלהים is it can be used we we use it for because אלקי האלהים, that הקדוש ברוך הוא is the power of powers, that's the true source of of anything, of any emotion, of any power, of anything that happens in the world. But when people view אלהים אחרים, they they view it as a bunch of separate powers or sources of things going on.

So כי הוא קוצה דאות דלת, because the צדיק is the קוץ of the אות דלת, it's based on the תיקוני זהר that the corner of the דלת, that piece that's sticking out of the דלת, which is really the distinguishing factor between the דלת and the ריש, so that is representative of the צדיק, which is יסוד. One one point to make is is that and this is we've brought this out, but I'll I'll mention it again, and it's it's one of the just unbelievable things as we go through these תורות, is that הקדוש ברוך הוא made a reality, and there's different layers of that reality.

Sometimes we address it in spiritual forms, sometimes we see it as represents itself in in something that seems to be more tangible to us, more more more דק, more גס, sometimes it's in a more subtle form, in a more physical. So when we talk about the ספירות, we talk about the צורת האדם, we've discussed רמ״ח איברים and שס״ה גידים, that that that could represent itself in the משכן, it could represent itself in the limbs and the sinews of a person, in the מצות. So we talk about the ספירות are also the way that הקדוש ברוך הוא has his התחברות, has התקשרות, the the the way that he attaches himself to realities in the form of the ספירות, and this represents itself in the way that

the world works, and the way that we can relate to the world. So אחר, and I'm just going to read the words, because we don't understand, but I'm just going to reference that the the אלף and חית is nine, so there's the nine upper ספירות, and the 10th ספירה, which we say is מלכות, is לית ליה מגרמיה כלום, that that is that's there's there's יסוד which is the bottom, the the thing that the the ספירה that would link to מלכות, that takes from everything that comes above it, and translates into מלכות, which doesn't have any of its own, but that's reflective of what comes above.

The יסוד, the צדיק יסוד עולם, צדיק is the יסוד that we're saying is represented by that קוץ of that דלת, and that's what is able to bind the אלף חית, the upper nine ספירות, to the to the to מלכות. That that's where it comes together, and that that's where it comes together into אחד. So the צדיק is the one who represents the קוצו של דלת, the יסוד that's going to able to make אחד, to bind the upper nine ספירות into the מלכות, and תפילה is מלכות. So that's where that that's in Kabbalistic terms, to the extent that I understand it, שממנו So the צדיק represents the קוצו של י׳, שממנו, from this אות ד׳ is ד׳ רוחות, because the ד׳ is, again, it's the it's

four, but it's the two cross directions, it's all-encompassing the four directions, because there was a a פסוק that we'll see in a second that the that the the the רוח comes from four directions: כמו שכתוב כה אמר ה׳ מארבע רוחות באי הרוח. And the זוהר says in this פסוק, from it says מארבע, that מארבע רוחות באי הרוח, the רוח comes from four directions. We talked about the northern wind blowing against the strings of דוד המלך's harp and תפילה and תורה coming together. So, over here it says מארבע רוחות.

Why? Because in the לעתיד לבוא, הקדוש ברוך הוא is going to everything is going to be רוח אחת. There's going to be clarity, there's going to be attachment, there's going to be one רוח and source of life, and that will be נכלל from what we have over here that there's the רוח is seems to be or it's coming for our purposes from four directions. And this this idea that the for that the ultimate רוח, the ultimate הקדוש ברוך הוא לעתיד לבוא, that is going to be made up of the four רוחות that now we have access to.

We don't have as direct access to as we'll have לעתיד לבוא, and that comes to the צדיק which is able or the צדיק is able to convert or represent that אלהים אחרים shouldn't be different things, but it's אחד, that really everything is coming from one purpose, that there ultimately will be a גילוי of יחוד הקדוש ברוך הוא, but this is what we're working towards, and this is what the צדיק helps us go move forward towards, too. וזה לשון תרועה. And this is a לשון of תרועה that is explained again in the תיקונים that this is רוח, the רוח that's going to be משבר, that will break, because a תרועה is a the גמרא talks about whether a תרועה is a שברים or a שברים תרועה,

what voice that takes, but תרועה is לשון of smashing, לשון תרועם בשבט ברזל. It's לשון of smashing with smashing with an iron staff, that that's לשון of שבירה, כי הוא משבר רוח גבוה. Why? Because the תרועה is able we are מכניע ourselves. There's discussion in the גמרא whether the שופר is a bent-over שופר, that a person it's a like a שפלות that we מכניע ourselves, but that the תרועה is able to break away גאוה, and therefore, כי הוא משבר רוח גבוה, אל אחר, כפירות, that through the רוח of קדושה that's represented by the שופר, but also by the צדיק, so, as we bind ourselves to the צדיק and תפילה, we're able to break away all of these other attitudes that are representative of the רוח

of סטרא אחרא, and therefore, as a person's attaches himself to צדיקים and also through that attains this רוח for themselves, and we're able to be מבטל these other attitudes, so we all can move together as individuals and as a whole towards towards הקדוש ברוך הוא. Now, the this is all really by way of introduction. We've been focusing now, in an immediate sense, in our attachment to the צדיק and תפילה. We have not yet gotten back to and tied this to the idea of the רקידה and the clapping, what the לשון was in the beginning, that we said על ידי ריקודין והמחאת כף אל כף נעשה נמתק הדינים, so we have not yet gotten back to that, and we will, בעזרת השם, do that next time,

and it'll all all come together. Okay. בעזרת השם, looking forward.