LM 10.2 — V'Eleh HaMishpatim, Part 2 of 3 · תורה י׳

תורה י״ד ואלה המשפטים, we're going to be starting אות ו׳ on י״ג עמוד ב׳ in the standard print. We are just going to give a little bit of a running head start to where we are to remind ourselves the תורה had started off אות א׳: כשיש חס ושלום דינים על ישראל, על ידי ריקודים והמחאת כף אל כף נעשה המתקת הדינים. When there is חס ושלום a divine decree on כלל ישראל, the Jewish people through dancing and clapping of hands can mitigate these decrees. If we remember from תורה ה׳ בחצות לילה, we had also discussed how to how to recognize whether or not a divine decree had been passed, how to structure תפילה, but now we're going to be talking about a different aspect of that.

After we discussed the idea of dancing and hand clapping, really we spent the rest of our time unpacking some ideas that today we're going to come back around to this idea of dancing and hand clapping. So, just to remind ourselves of what these ideas were, we had said in אות ב׳ that the עיקר גדולה of הקדוש ברוך הוא is שגם העכו״ם ידעו שיש אלקים שליט ומושל. And we spoke this out in the first שיעור, the difference in the גילוי, the the fundamental difference in the גילוי between those who are on our on our same page, we're in busy with עבודת השם, but those who in principle represent the counter or or the the perceived counter ideas of הקדוש ברוך הוא, or those who simply are

on the wrong path or going far away, when there is a גילוי on that end of הקדוש ברוך הוא, so that really represents a the the primary revelation, the the essence of the עיקר גדולה of הקדוש ברוך הוא is recognized. We then continued on and said, as far as how they come to recognize השם, so their תפילה can present itself in different ways. We spoke from a גמרא in פסחים, from אברהם, יצחק, and יעקב, the idea of הר, שדה, בית, that the בית, which is the most the most intimate relationship with תפילה, is where the person or the the the גוים, the עובדי עבודה זרה, where they can ultimately recognize הקדוש ברוך הוא, is in the context of a house, or in the idea in

the context of תפילה as represented by a בית. On one hand, this is this was just our take possibly, or one one idea of it, on one hand this is the most intimate expression of prayer, this is on the highest level. On the other hand, when somebody can only recognize that relationship when it's in the ultimate expression of clarity, so that that's not necessarily a a representation of גדלות on the on on the part of that party. It means that they can only be sensitive to it when it's really like hitting them in the face.

But in any event, we said that the גוים, the עובדי עבודה זרה, will only come to this level of גילוי when there is a when there is a when when תפילה is presenting itself in the context of a בית, and that was represented by יעקב אבינו. But in any event, after we said that, so in order to get to this idea to have to have תפילה come through the process of הר, שדה, בית, so while it's יעקב אבינו, that really הקדוש ברוך הוא gives us a צדיק in in every דור.

He gives us the opportunity to attach ourselves to a צדיק, a concept that we discussed already many times, and and that צדיק is able to attach himself to the ultimate התבטלות towards תפילה, and us by associating with that צדיק, by מקשר ourselves to that צדיק, are able to are able to achieve that level of תפילה. But however, we had said as well that there are בעלי גאוה that think that they are holding on that level with two problems. First of all, or many problems, they are not going to have תפילה on that level, but second of all, if they attract people towards them instead of going to the real place that that people need to go in order to have their תפילות answered, הקדוש ברוך

הוא is not going to have נחת from those תפילות, but but but also it's going to be it's going to be undermining the whole process. And the reason that they people the משל that we gave is a person might empty might have a sack, might have a S-A-C-K sack, might have some sort of a bag that's full of something and empty it, even though they're working on themselves and get rid of a lot of negative behaviors, but if that sack has holes in it, if the person בעצם hasn't worked on himself so that they still have they still have certain תאוות, whether it's things that they've done that they've cultivated negative behaviors or things that they've brought along with them through through the generations, the

behaviors or attitudes, we spoke about it in a little bit of a Kabbalistic way in terms of in terms of negative character traits that may have filtered through to them from from the union of her parents that were of their parents that were not that were not conducted in in utmost קדושה. But in any event, if a person still has these things that they have not fully been able to rectify, so then even though they don't have the negative behaviors in practice, but even if it's going to be dormant, but it's going to be בכח, we had discussed earlier in I think the eighth תורה of צדיק גמור, צדיק שאינו גמור, but but even if they have that, then they're not going to be able

to play the be in this role. role as the צדיק for our purposes of תפילה. And therefore, how is it that a person can have an עצה to for this בעל בעל גאוה to move towards becoming a צדיק? So that that בעל גאוה has to attach himself to a real צדיק, which sometimes can be a little bit of a catch-22, because they have to step outside of himself to recognize who they are and who the צדיק is in order to be able to attach themselves to a צדיק.

And once a person can, again, we're still we're still kind of playing a little bit of catch-up, but I think it's helpful, and once a person is able to attach themselves to the צדיק who is is in the same בחינה of רוח, as we discussed, and the רוח will go will will go into that person's לב, and once something is in a person's לב, we had discussed in the fifth תורה as well, that the לב generates and we'll see today also this is just I'm foreshadowing a little bit going forward, that the לב is able to generate the same way that the heart beats the blood around the body, that the לב will be able to generate this through a person's hands and feet, and

be able to lift these these ideas of the person's hand and feet out of the negative elements that might have attached themselves in those areas. We're going to be discussing that today. And a person will be able to come away from the עבודה זרה, the סטרא אחרא, that their that they their feet have become rooted in, on the ground level, so to speak, and as well as in terms of the hands, that the when they were not in the right headspace, and not in the right place, and their heart wasn't in the right place, then there were in there were negative ideas, a negative influences that were able to attach themselves to this person that resulted in גזירה, but when a person can renew the

חיות inside of himself, we had discussed earlier as well, we'll see which תורה it was, I forget right now, but when a person, that everything receives spiritual sustenance from someplace, there could be the רוח, the חיות from the תורה, the אמת, and there could be the short-lived רוח סערה that the רשעים are able to in a temporary way sustain themselves by, so when a person's able to attach themselves to the source of truth, to הקדוש ברוך הוא, to תורה, so then the other the other influences will fall away and they'll be able also to lift their hands, their feet out of those out of those influences.

And then we will continue on and discuss how these ideas are also represented in תורה in terms of ידים and רגלים, and how when a person does this, they'll be able to have השגות and understanding in תורה, ישראל ואורייתא וקודשא בריך הוא חד הוא, to the source of life, and this תורה was given around פורים time. We will then continue on and talk about מרדכי and אסתר in this context, and then we will stop before the the story in the גמרא, as all of these תורות have been discussing the פנימיות of certain מאמרות from רבה בר בר חנה.

And now we will we'll start. Just one more thing, I'm just going to read a paragraph from the קיצור ליקוטי מוהר״ן. The עצה, which is this idea, העצה היא עצה לבטל הגאוה היא שהיא עבודה זרה ככתוב תועבת ה' כל גבה לב, that the עצה to be מבטל גאוה, which is really an element of עבודה זרה, because what is what is really עבודה זרה? עבודה זרה is saying that there is an other. Pure ענווה is pure ביטול, as משה רבינו is the ultimate עניו. If I, whether I have $10 or a gajillion dollars, but if I say that this whatever I have, whether it's financial success, whether it's wisdom, whether it's a beautiful voice, this was given to me by הקדוש ברוך הוא, it is not

my doing, and therefore it is not my choice even what to do with it. If I have certain strengths, then along with privilege comes responsibility, and ultimately comes accountability. So when we talk about עבודה זרה, we're talking about אלהים אחרים, we talk about power coming from another source, so that really is is also an element, גאוה ties into the same בחינה of עבודה זרה. ה' מלך גאות לבש. When it comes to גאוה, הקדוש ברוך הוא is the source of all. If we attribute the source to anything else, that might express it, so that's עבודה זרה, might express itself in גאוה.

העיקר היא על ידי התקרבות לצדיקים, like we've said said so many times, that צדיקים are really the human embodiment of of pure ביטול, it's like a walking ספר תורה, and therefore he continued he said also that through this התקרבות לצדיקים מבטלין גאוה שהיא עבודה זרה, and a person can be זוכה to אמונה שלימה. And once a person can tie into the right thing, once a person sees the truth, once a person sees the אמת, then there's no room for anything else. We can have a thousand discussions about the right answer to a math example.

If I show you that 2 + 2 = 4, then it's not that I will win I will be successful in those discussions, the other discussions will just evaporate. Once you can see the right answer, then then, you know, there there's an infinite number of wrong answers, once you see clearly the right answer and that there's no room for anything else, we're זוכה to אמונה, so everything else will just fall away. And through this, we'll be זוכה to שמחה גדולה, right? איזהו עשיר השמח בחלקו, there there's the right, there's that satisfaction, there there's that settlement, being feeling settled, there's that שמחה, and once this שמחה is generated, there's just this overwhelming רוח that will be that will that will come from the לב, and it

will just fill up a person's body עד שבאים למחאת כף וריקודים דקדושה, על ידי זה ממתקים הדינים, and once a person's body is filled with this idea, he was able to lift his feet like we said over the ground, and it'll go into his hands as well, and we'll be able to be מבטל the גזירות, we're זוכין to חכמה וחיים ואריכות ימים ולהשגת התורה, בנגלה ובנסתר. And now let us start the תורה, and we will start moving a little bit. So says אות ו': וזה, the idea that a צדיק is בחינה of רוח which is able to break away the עבודה זרה and the גאווה בבחינת ריקודים ומחאת כף, it's in the same vein we're going to be discussing in the context of dancing and

of hand-clapping. כי ריקודים ומחאת כף נמשכין מבחינת הרוח שבלב, because the idea of of this exuberant feeling, this dancing, this this hand-clapping, which we'll discuss the significance of hand-clapping, is flowing from a בחינה of רוח שבלב, כנראה בחוש, like we in fact see with our senses, we can acknowledge this. כי על ידי שמחת הלב that comes from the רוח and and you could see if a person is lethargic, if there there is a feeling of lethargy, and עצבות הרוח, the בעל התניא says also, even if a person is might be a stronger person, if he is just dragging, so then he will not win that fight.

But if a person has if a person has that that that fire in them, so then that's able that that will give him even like a physical strength. So through the שמחת הלב, this excitement, this life, this חיות, הוא, this person, מרקד ומכה כף אל כף, he's going to be dancing and he will also be clapping which we'll talk. וכמובא בתיקונים, and like it's brought in the תיקוני זוהר, והאי רוחא, this רוח, נשיב, it blows, בשית פרקין דדרועא ובשית פרקין דשוקין. A ד' in a ז' - ד' in Aramaic is like a ז', so the דרועא is like the זרוע, right?

The the the arms and the and and the feet. The arms have three segments: from the shoulder to the elbow, the elbow to the wrist, and then the hand, that's three, two hands is six. And then the legs also, from the hip to the knee, to the ankle, and then the foot, is also three on each foot is six. So we see that the רוח blows through the hands and the feet, and that ultimately that ultimately gives it life. In fact we we at least we we we saw this idea of the שמחה, the עיקר שמחה really being from the לב and flowing out.

We talked about it in תורה ה' אות ג': עיקר שמחה הוא בלב, ש and it says נתתה שמחה בלבי, and that's therefore that's the first place that we have to work on things at the source. Over there we talked about when there is עקמומיות שבלב, if there's a crookedness of the heart, so the first thing that we have to make sure before we're generating things coming from the לב, over there we talk about תפילה בכח going to the going to the to the brain and then come back down, but go back and listen to that שיעור.

A person has to make sure that they have a a heart that is ישר, that the שמחה is righteous, because if there's a problem in the foundation, then it's not going to flow through in the right way. וזה בחינת, and this that we had said by by יעקב, that הקדוש ברוך הוא had given יעקב בשורה טובה, He had given him a good news. In בראשית כ״ט, פסוק א' it said: וישא יעקב רגליו, יעקב had lifted his feet. But what does רש״י say over there from the מדרש?

לבו נשא את רגליו, his לב carried his רגליו, because from the feeling of שמחה, so then his feet actually became lighter. This רוח was generated to his feet, היינו על ידי הרוח שבלב, through the רוח that was in his heart, in his לב. It's I don't want to translate it as heart, because a heart whether it's emotion, this that, has connotations. The idea of a לב goes much deeper than heart, not for now. על ידי רוח שבלב באים הריקודים, then then that will generate dancing, that will generate a physical manifestation.

And once once a person is his entire body, once this שמחה, once this רוח in his לב takes over, and we we see it, whether it's I mean להבדיל אלף הבדלות, when it comes to Olympian athletes or you know different people that accomplish unbelievable feats, when a person is totally taken over and driven, it becomes his life force, they can accomplish much more than they can than they could would would physically be able to accomplish. There is a גמרא, I I I I I forget right now where it is, it's but it says that I I believe if I'm I hope I'm not misquoting it, that when ריש לקיש was a was was a a bandit, and he and he had encountered רבי יוחנן, and

if if you go look in the story, so essentially רבי יוחנן had introduced him to the idea of of using his his his כחות for positive instead of negative, and it said that when ריש לקיש had jumped over a jumped over like a river or something, and when he had accepted upon himself to take on the עול תורה, so then he had a certain weakness, he wasn't able to jump back over. Why? Because when a person was totally committed to something, he was able to make a certain jump.

Once a person took on once ריש לקיש took on this עול תורה, he totally taken on on the yoke, so then he was no longer even physically, it seems, to accomplish what he had been able to do before, because his there there was a priority change. He was committed to something, and therefore it it manifested itself in a physical way also. He no longer had that, you know, perhaps even superhuman strength that he so he was no longer able to do it. But over here, we say that the רוח הלב comes, a certain dance, will come in the feet, and therefore the עבודה זרה won't be able to be יונק from it.

They'll have no interest. When a person is truly driven, they'll have as much as much interest The Super Bowl is today, you know, there's a certain excitement generated. If a person is truly excited by something else, right, other things stop having that excitement. They'll have as much interest in certain other things as as, I don't know, like cockroach racing. It just it won't make a difference, right? So once a person has those priorities, then their their interest in other things changes, and ultimately negative forces won't be able even to attach themselves.

It won't be, you know, it's like trying to glue together two pieces of wood that are not sanded down. There's no מקום אחיזה, there's no place for it to attach. היינו על ידי הצדיק שהוא בחינת רוח, through this attachment to the צדיק that is a בחינה of רוח, כנ״ל, a person is able to therefore, it'll flow through the שמחה into into the the person's לב, and it will go through to his hands and to his feet. And through this, נתבטל הגאוה. He will come to recognize that he is not the source of anything.

His his sole source of strength and of life and of the energy is really coming from this רוח and coming through the attachment to the צדיק, and therefore we will see that he will It'll It'll manifest itself in in in dancing and clapping. Okay. Next, so it says, וכן נתבט- sorry, it says, כמו שכתוב: ״אל תבואני רגל גאוה״. So now that we bring a פסוק to say, the פסוק literally in תהלים says, "Do not step on me, the the foot of גאוה," and the the way the מצודות says, says: ״אל תבוא אלי רגל אנשי גאוה להצר לי״, that the feet of גאוה shouldn't come to like to trouble me, to oppress me.

But in any event, we see that רגל is גאוה is associated with רגל, because the place where the קליפה, where the עבודה זרה, where the גאוה is able to attach itself is by the רגל. And there's other There's a פסוק in משלי. It says, ״רגליה יורדות מות״. There's a גמרא in ברכות says that anybody that's הולך בקומה זקופה, they're going, they're traveling through the way that they support themselves and the way that they move through life with a with a קומה זקופה, with an upright stature because of גאוה, כאילו דוחק רגלי שכינה, it's like they're pushing off the שכינה.

So we see that גאוה is associated with the רגל, with the foot, with the going, with what's supporting you and sustaining you and how you move through life situations. ונתבטל עבודת אלילים, and a a person will be מבטל this idea of עבודה זרה, of these supposed counterforces, כמו שכתוב: ״ורחצו רגליכם״ by אברהם אבינו. So when he sees these three people who he assumed to be Arabs coming to, they were travelers and he was going to bring them into his house in order to serve them, but what did he say first?

He said, "Wash off your feet," because the feet were associated with with any עבודה זרה, וזה עבודת אלילים. Okay. Next, כשנתעלה הרגלין. Now, when a person is able to take to to lift their feet because through the רוח they were able to be רוח, we said, is a is a is a תרועה, which is לשון of שבירה, of breaking, a person is able to attach himself to רוח to lift their feet out of the out of the ground to break גאוה and really עבודה זרה and attach himself to הקדוש ברוך הוא, כשנתעלה הרגלין, when this רוח flows through them, this energy, till it takes over their רגל, their feet, על ידי ריקודין, and they lift through through a dance, בחינת נשא לבו את רגליו.

So then this is in the same vein, this is the idea of like when הקדוש ברוך הוא gave יעקב this news and this רוח הקודש was flowing through יעקב, and it like lifted his feet. ונתבטל הגאוה, היינו עבודה זרה, and there was no מקום. How is it that his feet were so much lighter? They were not attached to the ground because there was no מקום אחיזה for the עבודה זרה. There was no There was no מקום, there was no place, there was no context for attachment of anything.

But the person is so attached to הקדוש ברוך הוא, nothing can hold them down. על ידי זה נמתקין הדינים, and therefore the גזרות that might, חס ושלום, that might have been in place will not be able to come to fruition either because those גזרות are really attaching themselves through through the idea of of רגלים, through a person's attachment to עבודה זרה. Once a person removes himself from that world, that that spiritual attachment to that, so then there's no place even where there's there's not going to be any מקום, no room anymore that the גזרה should attach.

כי כל זמן שיש עבודה זרה בעולם, because when there's עבודה זרה in the world, right, we talk about that this world, we talk about מלכות, that this world should reflect רצון השם, and that everything should be should be in line with like the moon reflecting the sun. When there's עבודה זרה, when the שכינה is not שורה here, חס ושלום, when the שכינה is in גלות, whenever there's עבודה זרה in the world, חרון אף בעולם, so then it says if, כביכול, there's an expression of הקדוש ברוך הוא's anger, that there's דין that's שולט in the world, and there is going to be חס ושלום צרות and גזירות.

But that's our doing. Well הקדוש ברוך הוא הקדוש ברוך הוא would love to just give nothing but שפע and ברכה and הצלחה. The גמרא tells us that even if a person pay takes out the wrong amount of change from his pocket, that's already בבחינת of יסורים, that's already a negative, that's not just happenstance. הקדוש ברוך הוא would love, כאילו, that that we should make ourself into a כלי and just receive. But what happens is is that when we are are are steeped in the wrong thing, so then that's going to result in גזירות, and and there's going to But however, when we take ourself off, and when we attach ourself to the צדיק, and we develop the רוח, we allow the energy to flow into

how it's going to affect us in a physical way, our feet are no longer it's going to be וישא, they're going to be lifted up, they're no longer going to be rooted in the in the earthliness, in the in the otherness, in עבודה זרה, in גאוה, and it'll affect our hands as well. So then the גזירות that would have come about because of that will become בטל. כשנתעבר עבודה זרה from the world, נתעבר חרון אף. So then the anger, so to speak, כביכול, is also going to be מבוטל from the world, and it will no is not no longer going to be attached to the feet because the attachment the attachment of the גזירות of the earthliness of the of of the this worldliness is

because the the it's we've like we've said before, if you have a קליפה, so let's say, you know, my example that I used, the way that I understand it, I hope that it's helpful, I hope that it's that that it's right, if you have an orange peel, the while while the orange peel is on the orange, it's vibrant, it's it's it's colorful, and it's alive, and it's not going to wither away because it is a it is טפל to the orange. So things in this world can be used as an expression as as the company car.

It's there only to service what we're trying to accomplish. It's when something takes on an otherness, when you take the peel off the orange, then it's just dying a slow death. The color starts to become duller, it starts to dry up, and it has no vibrance, it has no life of its own, it has no real substance. And therefore, when a person when the this a person's attachment to the עבודה זרה, his his his feet are lifted up, so then at that point we're attached we're we're to to the חיות, to the energy, to the life.

We'll see תורה תורה will discuss תורה as well. And therefore, נמשכים חסדים. So this person's רגלים, his feet are no longer attached to this worldliness, but rather they're going to become attached to חסד. ואז הרגלים הם בבחינת רגלי חסידיו, and the end of the פסוק is ישמר. It's a פסוק in שמואל א׳, פרק ב׳. היינו that this person's feet are בבחינת חסדים, היינו בבחינת חסדי דוד הנאמנים. That the חסד of דוד, who's מלכות, cuz this world is like מלכות, לית ליה מגרמיה כלום, it has nothing of its own, there's no there's no parts that are not reflective of הקדוש ברוך הוא, will be attached to נאמנות, הנאמנים דייקא, because we're going we're going to attach we're going to attach we're going to be attached to

הקדוש ברוך הוא, כל כולו באמונה, and because כי because the עבודה זרה and the גאוה are the opposite of אמונה. But when we increase אמונה, so those other things on the lower נתבטלו המינות והכפירות, and all of the the the any any otherness, any representative of otherness, will become בטל. And in fact, we talked in a different context in תורה ז׳, which we referenced last time, where where where we said in terms of acknowledging, do we look at the goings on of the world as it was תורה ז׳, אות ב׳, but do we look at the goings on of the world as as a as science, as politics, or do we look at this world as השגחה פרטית?

הקדוש ברוך הוא is operating through the world. The more the the more we said over there, עד שתכלה פרוטה מן הכיס, there's people that are מכחשים כל אלו הנסים. They look at what הקדוש ברוך הוא is doing in the world, it might be a בחינה of נס, and they they have all these other explanations. They have דרך הטבע and science, whatever explanation that a person has, so then they attribute it to otherliness, this עבודה זרה. However, once a person sees through the screens, and they see they they see clearly הקדוש ברוך הוא, we said over there, שתכלה זאת, תתרבה אמונה בעולם, אז יבוא משיח, כי עיקר הגאולה תלוי בזה, because the עיקר גאולה is תלוי in that.

And therefore over here, also, once we're able to attach that מלכות is reflective only of הקדוש ברוך הוא, the שכינה is not in גלות, the moon is totally reflecting the sun, we discussed it in in תורה א׳, therefore there will be אמונה, there's no room for any any other expression of otherness. We have totally a clear, true vision, יראת השם, יראה, letters of ראה, of like to see clearly. There's a total expression of clarity in to perception of חכמה of הקדוש ברוך הוא. And then we're able to move towards אמונה, we will speak also about אהבה soon.

וגם זה בחינת המחאת כף. And now we're going to tie it back to the hands as well. So we spoke about the רגלים as rooted on the on the ground. We even talk about brought from a פסוק, By the hands, it's going to be a little bit less of a clear connection, so we're not going to talk about in the context of a פסוק relating to to עבודה זרה and so forth. However, the hands, so דינים are we we look at it in terms of the משל is coming through the left hand, the left side, the גבורה, and the idea of clapping the hands, or of people holding their hands in תפלה, the left hand in the right hand, is actually coming ויהי ידיו אמונה

that ויהי it speaks about it in singular, even though not ויהיו, ויהי is singular, ידיו is plural, so they are coming together. When the left hand is in the right one, it's as if the left hand is נכלל in the right, that it folds into חסד. So, the hands which would carry things out, which would be an expression of גבורה of דין, so the same way that we that we said that a person's feet is anybody who is הולך בקומה זקופה, it's כאלו דוחק רגלי השכינה, and רגליה יורדות מות, and these things that involve the feet, but it's going to be find an the רוח will find an expression in the hands as well, that that will counteract the way that a גזרה would be

carried out also with the hands. And therefore, בחינת המחאת כף, כי על ידי הרוח, through the רוח of a צדיק that as a person attaches himself to the צדיק and ultimately is able to draw the רוח to his own לב, נתגלה over here it's not נתעלה, the the feet have to take themselves up from the up from the earth, but over here we are going to just be נתגלה through the hands, הארת הידים, כמו שכתוב: "קול דודי דופק". It's a פסוק in שיר השירים that the the sound of my of my loved one knocks, but this לשון might sound somewhat familiar if we did תורה ח', because if you remember, just I I like to to just make these associations because in certain ways each

again, each תורה stands on its own, but it's just so satisfying as we see it coming together. תורה ח' אות ט' we discussed the the letters of the אלף בית are the building blocks of the world, but there's secrets even in the נקודות, and we had said the מלאפום, which is the נקודה that says "oo", with a ו with a dot in the middle on the left side, and we said that or that the the מלאפום is representative בחינת יו״ד מיני דפיקין, that the dot by the ו is representative of 10 different types of pulses of heartbeat, כנגד יו״ד הדברות.

The the the תורה is the is really the associated with the with this חיות, we'll see. והדופק הוא על ידי הרוח כידוע. The רוח is what generates the heartbeat. The רוח שבלב that we're talking about is what generates life going through the body. And therefore, the and it lights up the world. ועל כן הם עשרה מיני דפיקין כנגד עשרת הדברות, כי הרוח שהוא הדופק הוא בהתורה, which we're going to speak about תורה soon as well. And the ו, which is בחינת המשכת הרוח, is where we draw that life, that רוח into ourselves.

So, we discussed this idea over there as well, כי על ידי המשכת הרוח נשלם החסרון, and we're able to fill any חסרון, is anything that was, חס ושלום, as though it were a vacuum, we're able to fill that in with חיות and רוח and come into the לב, draw that into the לב, which will ultimately generate itself through the body. Again, in our context, through the hands and the through the hands and the feet, or the feet and the hands, but in anyway, כמו שכתוב: "קול דודי דופק", דופק זה בחינת רוח, because the heart is beating, כמובא בתקונים, that the and now now who is "קול דודי דופק"?

In the פסוק it's as if הקדוש ברוך הוא, as it were, is like, you know, knocking to wake us up, to come back and to do תשובה. However, it says also, "איש אשר רוח בו", the זהר הקדוש says, I have over here in a note that, "קול דודי דופק", it says על it's על משה רבנו, which is also representative, for our purposes, of the צדיק הדור, who is a person who's in the role of the each each generation has its own צדיק, and therefore, "קול דודי דופק", is that the צדיק is the one who has the רוח, this דופק, this רוח, and that person is able to draw to by attachment to the צדיק to draw that in to himself, like we spoke about, representative

by the נקודה מלאפום in in the context of תורה ח'. וסמיך ליה, and close by, a couple of פסוקים later it says in שיר השירים, "דודי שלח ידו מן החור", that דודי will extend the hand from the opening that's by the door, that that by sorry, by the door, d-o-o-r, that the will extend his hand from the door. Now, חור, the opening, ח-ו-ר, is the same אותיות, is the same letters as רוח, ר-ו-ח, and therefore, through זה בחינת התגלות הארת הידים that we've been talking about, that this is a בחינה as we do תשובה, a בחינה of a התגלות of of the a revelation of the hands, this clapping, היינו בחינת המחאת כף, that whereas "קול דודי דופק", when we came, we attached ourselves to

דופק, to the רוח which comes through the צדיק, that ultimately resulted in in the way we're learning the פנימיות of the פסוק of "שלח ידו מן החור", a revelation of the hands of clapping one hand in the other, that the left, the גבורה, will be נכלל in the right, in the חסד, ואז נתבטל עבודה זרה, and therefore, just Just like by the feet, once we strip away the negative influence, we attach ourselves in a proper way, because what do we say? When there's pure when there's מלכות, when the שכינה שורה, so everything is lined up.

This world is lined up. It's reflective totally of the sun is totally reflecting the moon. When the שכינה is in גלות, so this happens also in the realm of מלכות. So once we are able to take ourselves away from any manifestation that seems not to reflect itself of הקדוש ברוך הוא, so then the same way that the feet will be lifted up, so this will also result in the hands also having a similar idea represented by the clapping, of them coming together, of the left being נכלל on the right, היינו הכפירות, that the כפירות will fall away, וזה בחינת and this is idea it says by משה, ויהי ידיו אמונה.

It's by the מלחמת עמלק. עמלק injects ספק. We'll talk by פורים it comes up that עמלק is ספק, the גימטריא of עמלק is ספק. And over there, by the war with עמלק, it says that משה רבינו ויהי ידיו אמונה, this idea of the hands coming together, the left and the right, and through this רוח coming out in the hands and the feet, the גאוה is בטל and the עבודה זרה is בטל, ונתרבה האמונה, ויהי ידיו אמונה. And therefore, בעזרת השם בימינו, we move towards the גאולה, to ארץ ישראל, to בית המקדש, like we've been seen.

נמצא שעל ידי הצדיק, היינו בחינת רוח שבלב. So through the צדיק, דופק, right? קול דודי דופק. There's going to be רוח שבלב that we're going to be able to draw into us. נתגלה and once we have that רוח in ourselves, נתגלה הארת הידים והרגלים, then it's going to be revealed through our hands and our feet. היינו בחינת ריקודין והמחאת כף, that this will happen through our feet being lifted up. They will become lighter, there's going to be dancing and hand clapping. And there's פסוקים, I heard רבי מימון mention a couple of פסוקים, אור זרוע לצדיק ולישרי לב שמחה, putting together צדיק and שמחה, ונתבטל הגאוה והכפירות will fall away, ונתרבה האמונה, because we will strip away everything else that was attached, that was covered over.

And once we're able to reveal the רוח, listen, the נשמה is חלק אלוק ממעל. We're not trying to create something that isn't there, we're trying to strip away what seems to be covering it over, the מחיצות and the partitions, so that there can be a revelation, and we will be lifted up and all of the other negative expressions will fall away. ואז נתקיים הכתוב: רגלי עמדה במישור, that the feet stand straight, שהוא בחינת אמונה, which, again, once there's a straightness, there's an infinite way theoretically of being crooked, but there's only one way of being straight.

Once רגלי עמדה במישור, once I show you the shortest path of doing something, so then there's no longer any מקום for anything that's outside of that. There's no room for discussion. It's just הרשעה כעשן תכלה. It just evaporates, there's no substance. It's not a question of one being better than the rest. Something that is one percent not true, 99 percent true is false, right? Once a person is in line, we said that אמונה is built on אמת. Once something is אמת, so then there's only either yes or no, right?

So over here, once רגלי עמדה במישור, they are straight, it's אמונה, it's built on אמת, like we said in the seventh תורה. כי המינות היא בחינת נטיו רגלי, because מינות, כפירה, otherness is built on the feet that are leaning in other ways that are not straight, כמאמר אסף, like it says in תהלים also, כמעט נטיו רגלי. It's a פסוק, he says it's as if my feet were going to be leaning one direction or the other, שנאמר שמה על שהשיאו לבו למינות, because his heart was leaning towards מינות, כמבואר שם, like רש״י says over there, the פסוק says: כי קנאתי בהוללים.

It's as if I was jealous of the rabble-rousers, שלום רשעים אראה, because I saw that the רשעים seemed to be in peace and I was having questions in אמונה. But what's the opposite of נטיו רגלי? רגלי עמדה במישור מורה על אמונה. Once he came and he realized אמונה, the questions fell away. ואז, sometimes the end of the story, all of a sudden all the puzzle pieces fit together. ואז נתקיים, once one's feet are straight, ויהי ידיו אמונה, once a person has this revelation, ויהי ידיו אמונה, comes אמונה and everything else falls away.

Good. So at this point, we are saying that the מיתוק הדין, that the גזירות falling away is done through a person coming close to a צדיק, so that the צדיק can דאווען for him, understanding that we need the appropriate צדיק to דאווען for him, not somebody who thinks himself a צדיק, somebody who's a בעל גאוה, who still who thinks of himself as being at the height, and even though he seems to have worked on himself to some degree, however, he still has the the sack is still full of holes.

And as a person attaches himself to the צדיק, they're able to draw the רוח into their own heart, which will beat the blood, so to speak, right? It'll beat the רוח through his body and it will come to his feet and to his hands, enabling them to rise up above any of the the possibility for the עבודה זרה, for the גאוה to attach itself to that, and once that is able to fall away, then he will come to an expression of אמונה and and closeness to הקדוש ברוך הוא, and the גזירות will become בטל.

Now we're going to speak about the how this is represented also in תורה, the ידים ורגלין, and how through this a person can also have a השגה in תורה and the גזירות also become בטל. והתורה היא כן, היא גם כן בבחינת ידים ורגלין, כי יש בתורה נגלה ונסתר, because there are two parts for our purposes right now of תורה: there's the נגלה, the revealed part, the פשט, and the נסתר. We won't go into the exactly qualifying, but in in principle there's the because we could talk about תורה שבכתב, and we could talk about תורה שבעל פה.

So תורה שבעל פה also is is is נגלה, right? But for our purposes right now, there's נגלה, and then there's נסתר. נגלה הוא בבחינת ידים. The revealed portions of תורה are the בחינה of ידים, כמו שכתוב: דודי שלח ידו מן החור, that the hands extended from the opening, מן החור, which before we had said that it was רוח, but over here, היינו חרות על הלוחות. So also we see a tie-in, a a a parallel between the a revelation of the hands through the חור, but also חרות על הלוחות.

It says by the עשרת הדברות that they were חרות, that they were carved on the לוחות, and חרות and חירות are one, right? Just as a little parenthetical, but it's one of my one of my favorite things that I say by the סדר, that we always talk about freedom, so how is it that the ultimate expression of freedom is being an עבד השם, right? And we talk about a קביעות, קביעות is is אל תקרי חירות אלא חרות, when something is carved in stone, that's an expression of freedom.

That's not freedom, that's a שיעבוד, that's עבדות. Where does it come from? And the משל that I always use, that I heard from somebody I knew in Baltimore named Josh Lewis, who I think he was coming off of a מדרש, is that when you have a violin string, it would be called we refer we would refer to it as being free when it is tied up, when it's locked in place, because then it's free to do its purpose. But if it was just sitting on the table and it was not stretched tight inside of the violin, so then it would not be able to play music, and it wouldn't wouldn't be tied into anything, but would not be free.

The true expression of freedom, the true expression of freedom is being in a position to accomplish תכלית. So now we have to figure out what תכלית is, but okay. We have that, we have the תורה. So anyway, back back back at back at the ranch. So we say that דודי שלח ידו מן החור, מן החור, היינו חרות על הלוחות, שהוא בנגלה. So that's an expression of נגלה. The עשרת הדברות are נכלל in the תרי״ג מצות and that they they were written on the לוחות. The the נסתר, and then there's the hidden portions, the non-revealed portions of תורה, הם בבחינת רגלין.

So the those are a בחינה, those are represented in in a character that would be the משל would be for רגלין. Why? כמאמר חז״ל, like חכמינו זכרונם לברכה say: חמוקי ירכיך, rounded like the thighs. Why are the דברי תורה like a ירך? מה ירך בסתר, so the גמרא already says: אף דברי תורה בסתר. It's a recently saw this גמרא in דף יומי, but but it says, I think, but but anyway it says that that that the כבוד of a תורה is to be that that תורה shouldn't be just, you know, sitting around in the marketplace like you're at a ballgame talking about תורה.

תורה is an in- it's an intimate expression over there. The גמרא, it says there is difference maybe between a public שיעור and then as a person's learning privately, but in principle, תורה is a דבר שבצנעה. There's something That's what the גמרא says, that that תורה should be learned in צנעה, in a מקום צנוע. But the way that we are learning in the פנימיות of this is that there is תורה that's נסתר, קבלה, that's a בחינה of ירך, of חמוקי ירכיך, that is represented by the רגלין. And therefore we see that דודי שלח ידו מן החור, there's the revealed portions of the תורה, the תרי״ג מצות, there's the what was written on the לוחות, the יד, which is revealed from החור, and then there's רגלין, the

ירך, the thigh, something that is that that is we refer to as being hidden, as being covered up. There's those portions of the תורה, חמוקי ירכיך. וכללות התורה, now when we take the תורה in its entirety of תורה, נקראת לב, שמתחלת ב-ב' בבראשית ברא אלקים, the first letter of the תורה is a ב', ומסיימת בל' לעיני כל ישראל. So therefore, תורה, the bookends of תורה are the לב, ששם, that in the לב, משכן הרוח. That's where the רוח, right, it encompasses the revealed parts and the not-revealed parts, but the the רוח is in the לב, דנשיב בשית פירקין דידין ובשית פירקין דרגלין, all coming together.

That where is the רוח? The רוח is in the לב. The The The תורה encompasses the לב. The first and the last letter of תורה are ל' and ב'. The לב and the רוח that comes out of the לב, the דופק, the b- beating coming from the לב is what gives life to the six parts, like we said earlier, of the arms and the hands, and the six parts of the feet, of all of the ways that we walk, we sustain ourselves, that we interact, דהיינו בנגלה ובנסתר, which is the ידים and רגלים that are encompassed by the כללות התורה, which is בחינה of לב, which is where the רוח is, and the רוח is what's a בחינה of תרועה of of a צדיק that's

able that צדיק through this רוח we attach ourselves to the צדיק, we incorporate the רוח, it's able to תרועה to break the גאוה and the כפירה and the עבודה זרה, and therefore as we become close to a צדיק and we have this רוח, and we're able to attach ourselves to the תורה as well, to the hidden and the revealed parts of תורה, so through that we are able to be מבטל ourselves, to raise ourselves out of the גאוה ועבודה זרה, and the גזירות are able to become become בטל.

Now we're going to this תורה again was said in the context, I think what we said early in the first שיעור, so we don't have to go through it again, but when גזירות were being passed at that time and the תורה was said shortly before פורים, we'll see as much as dancing and clapping bring ourselves to to this idea, this always is helpful, but there is a special time on פורים where there was actually a קבלת התורה that that קימו וקבלו we'll talk. Just to mention I'm going to say speak out the one paragraph from the קיצור ליקוטי מוהר״ן just to frame out where we're going: על ידי שמחת פורים, it's אות ח in the קיצור ליקוטי מוהר״ן, על ידי שמחת פורים בהמחאת כף וריקודים,

through the שמחה of פורים, through dancing and clapping, על ידי זה ממשיכין בחינת קבלת התורה, we're able to to to be ממשיך to accept a new קבלת התורה in נגלה and נסתר, שהיא בחינת הארה הנפלאה של מרדכי ואסתר, which is like the awesome light, the הארה, I don't translate it as light really, but okay for our purposes הארה of מרדכי and אסתר, and through this type of rejoicing on פורים, זוכין לקיים מצות ספירת העומר, which we we'll speak about in the תורה כראוי, שעל ידי זה מכניעין קליפת המן עמלק ימח שמם ונתבטל הגאוה ועבודה זרה.

המן was representative of עבודה זרה. Through dancing, clapping on פורים we'll be able to be זוכה to keep the עומר. We're going forward to שבועות by the way, to קבלת התורה נגלה, right? That the the עשרת הדברות, although תורה שבכתב, תורה שבעל פה, everything we know from the גמרא was given on סיני, but through doing that, המן the המן and the the associated forces, גאוה for sure, is jumping off the page so to speak in the מגילה, and המן made himself into עבודה זרה, those will become בטל והכפירות ונמשך אמונה גדולה.

With such אמונה, like we always say, that the that that the פורים is at the height, that that's the that's the height of the Jewish calendar. We start off the year in ניסן where there's the miracles and the light show, there's the the the there's the ten מכות and there's קריעת ים סוף, and we saw הקדוש ברוך הוא just straight out. But where where's the ultimate where do we really see it where it becomes the מגילה, and it's חס ושלום to say, it's almost like where you see הקדוש ברוך הוא in the current events, right?

At the end of the מגילה it says if you want to know what all the rest that happened, go look at the chronicles of פרס ומדי. So this isn't the מגילה is not a newspaper, the מגילה is the way that a Jew reads the newspaper, that you can read through the current events and through המלך you don't even have to see הקדוש ברוך הוא's hands you see just as great of a גילוי. That's that's real אמונה. ונמשך אמונה גדולה וחכמה דקדושה וחיים באריכות ימים וממתיקין כל הדינים ונתבטלין כל הגזרות מישראל, אמן כן יהי רצון, says the קיצור ליקוטי מוהר״ן.

So now let's see inside the ליקוטי מוהר״ן this tie-in to פורים, which right now it's actually it's actually coming up פורים קטן, but we are on the we're in אדר א, so it's timely. וזה, this idea of being מבטל גאוה ועבודה זרה through התקשרות to a צדיק, through taking in רוח דקדושה into our לב that's going to generate itself to our feet and our hands, בחינת מרדכי ואסתר והמן, בחינת פורים, בחינת גורל שהפיל פור, and the lottery that המן did, right, is an expression of chance by the way, בחינת עומר שעורים, because on the day that the the עומר was brought on ט״ז ניסן, the גמרא in מגילה tells us that when המן went to מרדכי because he was going to put מרדכי on the

horse, he came to the בית מדרש and he asked them what they were learning, and they answered him that at the time that the בית המקדש was in existence, they were at the threshold of this terrible גזרה. What were they doing on ט״ז ניסן? They were learning what they were supposed to be learning, they were tapping into the energy of the day. They were learn right, a person is supposed to to to to learn about about that day. So it says that they were בזמן שבית המקדש קיים מאן דמתנדב מנחה מייתי מלי קומציה דסולתא, a person would be מתנדב a מנחה they would bring a קומץ, a certain measurement in the hands of סולת ומכפר בה, they would be they would achieve a כפרה through

that קרבן מנחה. אמר להו: אתא מלי קומצי קמחא דידכו, your measure of flour came, ודחא עשרה אלפי ככרי כספא דידי, and it was מבטל all of the כסף that I had that I had donated to the king in order to try to achieve my גזרה. And והם למדו, they were learning הלכות עומר ביום ט״ו בניסן because, by the when the בית המקדש was קיים, they would be עוסק in ליל ט״ז, in that night going into the second day of פסח, in the קצירת העומר, and המן ended up being hanged on ט״ז ניסן, which was the day that the עומר would be brought.

So now: כי המן בבחינת עבודת אלילים, because המן was a בחינה of עבודה זרה, the קליפה of המן was a בחינה of אל אחר, like it says עמלק is בגימטריא אל אחר, and המן was גאוה. Throughout the throughout the story of המן you see that he was גאוה. כמאמר חכמינו זכרונם לברכה שעשה עצמו עבודת אלילים, that המן made it, there's a גמרא, there's a תוספות in terms of whether המן hung an idol on his neck, whether it's עבודה זרה, he was מעיר, but in any event, for our purposes, שעשה עצמו עבודת אלילים, he made himself into an עבודה זרה, everybody should bow down to him.

ובשביל זה הפיל פור הוא הגורל, and therefore by אסתר it says that he made this lottery to destroy, חס ושלום, the Jewish people, בחודש שמת בו משה. So it was a it was a גורל, he didn't make it on purpose that it should come out like that, but he was שמח שמחה גדולה. He had a wonderful a wonderful שמחה in his own that it fell out in the in אדר, which was the month that משה רבינו died. Why? כי משה הוא מבטל עבודה זרה. So he was חשבונינג like this: because משה was the צדיק הדור, משה was this one that we're saying has this רוח that's מבטל all the elements of עבודה זרה, and therefore he thought that if משה רבינו died in that time,

then there would be no counterforce to him. However, and we know, ובשביל זה נקבר מול בית פעור כדי לבטל עבודה זרה של פעור. We won't go through it now, but if you want to see more, we talked about this also in תורה ד׳ אות ט׳. So משה was מבטל עבודה זרה, and therefore he's buried opposite בית פעור כדי לבטל עבודה זרה של פעור, because it says, חז״ל tell us that that the פעור would get up and would try to prosecute the Jews, and then משה רבינו, when they were doing the wrong thing, and then משה רבינו would be buried right by פעור, he would he would make it go back down.

He would shut, shut up that those those negative forces, that prosecutor. But in any event, כמו שדרשו רבותינו זכרונם לברכה, a גמרא in סוטה: כי משה בגימטריא חרון אף, because משה רבינו is the counterforce. זה לעומת זה, right, we just said עזאזל, זה לעומת זה עשה אלקים, there's always a counterforce. משה רבינו, this חרון אף that comes out in גזירות when there's עבודה זרה in the world, when the שכינה is not שורה, משה, the צדיק הדור, is able to go against that. כי הוא מבטל חרון אף, because he's able to be מבטל the חרון אף against the Jews של עבודה זרה when it's in the world.

And the reason that דווקא משה has this כח, כי הוא קיבל התורה שהוא בחינת ידים ורגלים כנ״ל, because משה רבינו was מקבל the תורה, which is the hidden and the and the revealed and hidden portions, the ידים and the רגלים. That when the רוח comes, right, gives life to the ידים and רגלים, that it's coming out of the לב, the תורה is the לב, is able to take us out, to lift us out of any עבודה זרה, any גאוה, and attach ourself to הקדוש ברוך הוא with אמונה, right?

שעל ידי זה נתבטל עבודת אלילים כנ״ל, that all of the עבודה זרה falls away. ועל כן הפיל פור בירח שמת בו משה, so therefore when המן's lottery came out in this month that משה died, כי חשב כי כבר מת משה המבטל כח עבודת אלילים, and he thought that therefore he'd be clear to go, because the force that משה רבינו was able to bring as a to to put all the עבודה זרה become בטל was no longer going to be there, ואין עוד מי שיוכל לבטל כח עבודת אלילים.

Now we will just point out, רבי עטיה points out in the in the notes over here that the גמרא tells us that what he didn't realize is that what המן didn't realize is that this was also the month that משה was born. If you want, in the ספר זרע שמשון, the holy ספר זרע שמשון also discusses this. But over here he says that that המן didn't know that it was that it was also the month. So he was חשבונינג that משה רבינו died that month, but it was also the month that משה was born.

Over here, we're talking about we're going to be talking about something totally separate, that he was like giving over that that that מרדכי and אסתר had the כח. The next line, we're going to say that he didn't realize that מרדכי and אסתר had this כח. So over here רבי עטיה brings in a note coming off of a זוהר, פרשת תרומה, דמשה בכל דרא ודרא, that the as much as משה רבינו himself left us in this world, but the כח that was introduced into the world with the birth of משה, so that התפשטות that spreads out, that exists בכל דור ודור, that came into the world with the birth of משה.

And even though משה רבינו personally left the world, but so that would transfer over, before משה died that went to יהושע, and ultimately this התפשטות was there in מרדכי and אסתר. And המן was looking only at the fact that משה רבינו left us in in in ז׳ אדר, but he wasn't understanding that this כח to be מבטל עבודה זרה came into the world also on ז׳ אדר, and as much as משה left, so Now there would be others that had this כח, the other צדיקי הדור, and that's what he didn't חשבון out.

And therefore, so therefore he reconciles that this is really the same idea that משה being born. And also what we see is next words, אבל מרדכי ואסתר היה להם כח of the תורה לבטל עבודת אלילים של המן, to be מבטל the עבודה זרה of המן, the גאוה, ובשביל זה באמת קיבלו ישראל התורה מחדש. Just like in the time of משה, כמאמר חכמינו זכרונם לברכה in מסכת שבת, it says קימו וקיבלו היהודים, קימו מה שקיבלו כבר, that they were מקיים. We're going to tie קימו מקיים to sustain oneself, that's the רגלים.

קיבלו, a person accepts something with their hands, and therefore this is tying to רגלים, ידים to the to the entirety of תורה. And in fact, the חז״ל tell us that the that by the זמן of מתן תורה, they were מקבל the תורה from יראה, that כפה עליהם הר כגיגית. I will just, by the way, add in just one more parenthetical because it's a beautiful ווארט, I can't remember where I heard it, maybe רב יעקב סינקלער, I think I heard the same ווארט in two different places, which means maybe it's coming from some place else, that the Jews had said and it's very relevant for for our times just to understand this, that the the Jews had said נעשה ונשמע before כפה עליהם הר כגיגית, so

already I think תוספות asks, חז״ל, the ראשונים ask why, if they were נעשה ונשמע, the greatest expression of of acceptance, why did הקדוש ברוך הוא have to like do כפה עליהם הר כגיגית, hang a mountain over their heads to accept the תורה? They had accepted it. And the ראשונים give other answers, but the answer that I heard was because if they said נעשה ונשמע, so looking back at some other point in history, you see literally things, I mean today is the ultimate in that, you would say, "You know what?

According to the culture then, according to the knowledge then, according to the ideas then, they made the right, appropriate decision of נעשה ונשמע. However, if you would like, you know, it's like rewriting history, כביכול, להבדיל אלף הבדלות, if we look back, you know, people will look at certain, I don't know, even show, you know, things written, whatever it was from the '50s or '60s and they'll judge it by today's standards. Had they known what we know now, so then they would have adapted it differently." And the idea of the proverbial the mountain, the מדרש that the mountain was held over their heads is, it's true נעשה ונשמע, they came to accepted it.

However, the reason that תורה is true is because it's a proverbial mountain over their heads. It's a הכרח. It's a necessity. True is true because it's אמת, because it's truth, and we bring ourselves into a place where we can recognize the truth. However, the acceptance of תורה is there is no other option. It's nice that you see how two plus two is four, but if you didn't, that wouldn't take away from the idea that it's truth and nothing else can be true. But in any event, for right now, the idea that the תורה was being given within this מצב of a mountain being held over their heads, and it says that at the time מרדכי ואסתר, קיבלו שוב את התורה ברצון מאהבת הנס, from the

love of the נס. If you want, I'm pretty sure we discussed this, רב משה שפירא discusses this beautifully. I think we talked about, it's if you ever have a chance, there's another podcast in עלי שור, but we went through the יום טוב pieces, and I think I remember that we went through this idea in the פורים pieces, but it's through אהבה. So anyway, what we see that this entirety was rounded out, that there was יראה and אהבה, they come together, that there was a קבלת התורה מיראה, and then there was a another acceptance from אהבת הנס, it rounded it out.

And so that כלל ישראל was able to fully come to a complete קבלת התורה in time of מרדכי ואסתר. But we see over here this כח of קבלת התורה was renewed in the time of מרדכי ואסתר. וזה קימו וקיבלו, קימו זה בחינת רגלים, קיבלו זה בחינת ידים, והוא בחינת התורה בעצמה, בחינת התורה בעצמה כנ״ל, ונגלה ונסתר. And the entirety of כלל ישראל came, there was a reacceptance of תורה, possibly even if the first one is בחינה of יראה and this בחינה of אהבה, that there maybe even something accomplished in a new in an in an enhanced way that wasn't there before.

And המן did not recognize this idea that this כח of קבלת התורה by מרדכי ואסתר, that was in the world, and the fact that משה רבינו left us in that month did not show that there would be no counterforce to his גאוה, to his עבודה זרה. וזה this ידים and רגלים בחינת מרדכי ואסתר as well. How do we see this? That מרדכי, it says מר דרור in the in the spices for the for the קטורת, so the תרגום is מריא דכיא for מר דרור, that's מרדכי. דרור, so מריא דכיא, מר דרור is מריא דכיא, what the גמרא says is מרדכי.

But דרור, what's דרור? דרור is in Aramaic it's a לשון of חירות, right? It says it's talks about a דרור, a bird that flap. But anyway, דרור, the גמרא talks about it. It says in ויקרא כ״ה, י׳, וקראתם דרור בארץ לכל יושביה, דרור is a לשון of חירות. זה בחינת ידים, כמו שכתוב. So this דרור, represented by מרדכי, it's a בחינה of ידים, of that aspect of תורה. דודי שלח ידו מן החור, which חור is חירות, דרור is חירות, tied into מרדכי כנ״ל like we said. ואסתר בחינת שוקיים.

And אסתר is לשון of הסתר of the שוק of the רגלים, because אסתר is סתר, right? So we have, because it says מה ירך בסתר, so the ירך is associated with סתר, and therefore we have represented by מרדכי and אסתר קבלת התורה, רגלים and ידים, the hidden and the revealed parts of תורה, קנו קבלת התורה, that now that we have בחינה of משה, of the צדיק הדור, we see that the רוח coming out of the תורה of the לב lights up the hands and the feet, all the aspects of תורה, and we are going to be able to be מבטל the גאוה of the עבודה זרה of המן.

וזה לשון פורים, היינו ביטול עבודת עבודת אלילים. Why? Because פורים is a לשון of פירור, כמו שלשון פורה, winepress, פורה דרכתי לבדי, I trod myself, ומעמים אין איש איתי. What does it mean? לעתיד לבא הקדוש ברוך הוא is going to kill the שר of עשו the same way that we press, we crush grapes in the winepress. ועל ידי הארת מרדכי, ועל ידי הארת מרדכי ואסתר, היינו בחינת הידים והרגלים, נתבטלו הכפירות through this revelation through מרדכי and אסתר, the hands and the feet, the כפירה will become בטל, ונתרבה אמונה, and that's reciprocal, right?

יעקב and עשו, it's a reciprocal relationship. As אמונה comes forward, that the עבודה זרה, the otherness becomes בטל בעולם. ועל ידי, וכמו שכתוב: ויהי אומן את הדסה, and through the מגילה we will see this לשון of אומן, of אמונה, that it says that מרדכי raised אסתר in his house, she was a יתום, and it says that she was אומן, right? So we see this reference to אמונה. ובכתיב: כאשר היתה באמנה אתו, that she was in the palace the same as when she was with מרדכי, כי שניהם הם בחינת אמונה, that מרדכי, אסתר are בחינה of אמונה, of ביטול עבודה זרה and so forth.

וזה נעשה, וזה נעשה על ידי הרוח כנ״ל, and this is done, this is achieved through a רוח. The צדיק is representative of רוח, איש אשר רוח בו, we said, and תרועה is to break the עבודה זרה, to break other things where the רוח again flows through to the hands and the feet, in dancing. וזה בחינת אסתר ברוח הקודש נאמרה. It says that אסתר was spoken with רוח הקודש, היינו בחינת לבו נשא את רגליו. It's really just tying it all together. It's coming together beautifully now that the לב, because the רוח comes from the לב, is able to lift a person's feet out of the depths so that there's no מקום for, once the עבודה זרה becomes בטל and the feet are no longer attached, a

person is not attached to this world in terms of looking at אלהים אחרים as nature, as other forces, so then there's no מקום for the גזירות to attach, כי עיקר העכו״ם תלוי בה, because the עיקר עבודה זרה is תלוי in the רגלים, שהיא בחינת רגלין. In other words, the עיקר, we said that the feet, the hands as well, but the עיקר עבודה זרה really attaches at the level of the feet, even though there's a גילוי in the hands also. That's why we're going to say it's מגילת אסתר, because the עיקר the עיקר רוח that comes out that lifts us out really happens at the point of the רגלים, that's represented by אסתר, and that's why there's really a focus on אסתר.

כמו שכתוב: רגליה יורדות מות. That we see that the legs, the פסוק in משלי, descend to מות, that that's really where the קליפות are יונק from. Now just to if we remind ourselves from תורה ח', אות ב', we had said that when a person is attached to the רוח of truth, so then there's no room for anything else. However, the רוח סערה, the temporary רוח, so when something is not attached to רוח חיים, how do they exist? Where's their source of life, where's their source of energy for anything?

That's this other temporary the temporary רוח that's rooted in עבודה זרה and otherness that ultimately does not have like a lasting life. However, however, so that sorry, so that takes that that attaches itself at the level of רגלים. Now this is a little bit Now I will just mention אגב, because we've spoken about it before, that the the the world has different, I don't know if iterations is the right word, but there's the the הקדוש ברוך הוא, there's a השתלשלות of the world that reflects itself. There's a spiritual expression of the world.

There's the expression of the world that we find ourself in, and we use משל form because we don't really have any way to speak about things that we don't have a frame of reference for. So when we talk about the worlds, we talk sometimes in the משל of letters, about the יו״ד, the קוצו של יו״ד, and the the י-ק-ו-ק, we speak we speak also in משל form. So we will see the parallels, let's say, in the ספירות for the right and the left and the arms and the legs, and we'll say that the נצח and the הוד are the legs and go down to מלכות.

We referenced it a little bit in תורה ג'. So over here, just to reference the idea because we haven't really been talking about it, when we say that the that the שכינה that that the עבודה זרה, the יניקה of עבודה זרה attaches its at the level of מלכות, so we're also talking about the that רגליה יורדות מות, how we are able to physically or or relate in our terms to attaching ourselves to אמונה and to being מבטל עבודה זרה and that attachment of our legs into the into the ground and being able to elevate and lift up towards אמונה so that the עבודה זרה falls away, there is also a spiritual expression of this in terms of where the the negative spiritual forces find themselves,

but we're not really getting into it so much. But in any event, so now על כן עיקר תיקון עבודת אלילים על ידה. Why, like we said, do we say on the עיקר תיקון of עבודה זרה through ידה, through אסתר, which is רומזת to the שכינה, that that's the בחינה of the of the רגליים, that that's where the the רוח extends to, to the רגליים again a בחינה of נשיאת רגליים, וישא יעקב רגליו, that the לב goes through and it lifts the רגליים out of the influence of the סטרא אחרא.

ועל כן דייקא אסתר ברוח הקודש נאמרה, אך באמת that's why Esther was was with רוח הקודש, אך באמת תיקון עבודת אלילים הוא גם כן על ידי מרדכי, כנ״ל. We spoke also about the ידים, even though the עיקר places the רגליים. רק מחמת שעיקר עבודת אלילים תלוי בה, תלוי בה in the in אסתר, ועל כן in the שכינה, in the מלכות, ועל כן על ידה עיקר התיקון, the עיקר תיקון was through אסתר, which she brought she's the one who actually brought about the the the הריגה of המן and the ביטול עבודה זרה.

ועל כן נקראת המגילה על שם אסתר, והיינו דייקא אסתר ברוח הקודש נאמרה. That's why Esther was with רוח הקודש, כי הרוח הוא בלב, ועל ידו נתגלה הארת הידים והרגליים, and through that is where there was a גילוי of the ידים והרגליים. רק עיקר תלוי ברגליים בחינת אסתר, and that but the עיקר was תלוי in אסתר. וזה בחינת עומר שעורים, and this is the בחינה also of the עומר שעורים that we said that through this this מצוה of עומר, so המן acknowledged that that's what he that that's what triumphed over him.

And what do we find an expression of עומר שעורים? We also find an expression of ידים ורגליים, of מרדכי and אסתר. עומר is בחינת מרדכי. How? עין מר, because עומר is עין מ״ם רי״ש, עין מר. עין is תורה נגלה, and מר is going to be מר דרור, חירות is מרדכי, so we find מרדכי is the the word עומר is reference to מרדכי. מר דרור, דרור לשון חירות. וקראתם דרור בארץ, right? היינו בחינת חרות על הלוחות that it was it was that the תרי״ג מצות, the עשרת הדברות were חרות and carved on the לוחות, כמו שאמרו רבותינו זכרונם לברכה, אל תקרי חרות אלא חירות.

Yeah, so it says that if the if the לוחות ראשונות were not broken, then nobody would have there would be no שליטה over over כלל ישראל at all because the תורה would be a בחינה חירות of freedom, they would be free from all שיעבוד. שהוא that מרדכי is בחינת התורה בנגלה, שהוא בחינת עין בעין, נראה אתה ה׳ is the end of the פסוק. So that's the עין of עומר, it's a reference to the נגלה. ושעורים, זה בחינת is אסתר, why? Because אסתר ברוח הקודש נאמרה, like the גמרא מגילה says, and שעורים is a בחינה of רוח, why?

כמו שכתוב כשעירים עלי דשא, פסוק in דברים ל״ב ב׳ that a wind will blow through the fields, and רש״י says on כשעירים is כרוח סערה, that like a stormy wind, that's שעירים, שעורים you see the reflection in the language, that it's a reference it's a בחינה of שעירים is רוח, so שעורים also is a בחינה of רוח, ש that שעירים is a לשון of רוח. ובשביל זה, כשבא המן למרדכי, מצאו עוסק בעומר שעורים, he found that he was involved and engaged in the עומר שעורים, אמר להם: עומר שעורים דידכו, your עומר שעורים, the ידים, רגליים, the נגלה, the נסתר, the מרדכי, אסתר, the כח that was introduced to the world that really came we said like משה and ז׳ אדר, that was now carried forward

by מרדכי and אסתר, אתא ונצח אותו ואת בניו, came and and triumphed over המן and his sons, כמבואר במדרש, כי על ידי עומר שעורים הוא בחינת ידים ורגליים, שבחינת סמיכת כפים ורקודים נתבטל עבודת אלילים שהוא בחינת המן, בחינת גאות, like we've we've just been speaking out. ובשביל זה צוה המן לעשות עץ גבוה חמשים אמה. That's why המן was trying to counter this force with a 50 אמה gallows, כי רצה לבטל כח של חמשים יום של ספירת העומר. He was coming, he was nervous that משה רבינו was going to counter his עבודה זרה, or he was trying to counter the force of ידים ורגליים of נגלה ונסתר of תורה of that we were going to receive through counting the עומר on the 50th day, and he

was coming to try to counter that. Everything is זה לעומת זה, שהוא כח של מרדכי ואסתר. But but now we see that again, once we we we attach ourselves to the רוח, to אמונה, to the truth, so then everything else falls away because למעשה, like we said, there's an infinite number of ways to go wrong, and especially once if if you are Just a one-line note that I think that it's worth thinking about: If you build a ideology based on counterculture, then it it It only lasts as long as there is something to push back against, right?

There's no there's no substance to it until you kind of like eat your own, right? There's no way, because every time a new structure is established, if your ideology is built on an other, so then there's no stability. There's no anchor, right? Everything changes. There's nothing rooted in anything. There's no אמת. There's no קביעות. So as much as as much in in insofar as we have אמונה, as we are anchored in the אמת, in the truth, in the נצחיות, so then everything else falls away. But everything else in principle anyway can't stand on its own.

There's nothing there's nothing ultimately to attach oneself to, and therefore, בעזרת השם, our we're going to go next into the פנימיות of the story רבה בר בר חנה. But we see we see our עבודה to be able to look inwards to see where we're holding. ברוך השם, we all are in a stage hopefully where we're working towards the right direction. However, we're not in a stage, even if we can get rid of the negative things that are in our sack, we are not at a stage where we are a צדיק גמור.

הלוואי we could be a צדיק שאינו גמור, but to understand that we have to be מבטל ourselves towards the צדיק, towards the right place to receive the רוח, that we can light ourselves up, and by attaching ourselves towards the truth, towards the אמת, towards the נצחיות, so then we can have true life that will flow through our hands and our feet attached in the right direction. And בעזרת השם soon, all of the גזירות are going to fall away, and we'll move towards אמונה, towards גאולה, towards ארץ ישראל, בית המקדש, and משיח במהרה

בימינו.