LM 10.3 — V'Eleh HaMishpatim, Part 3 of 3 · תורה י׳

בעזרת השם יתברך, we will be finishing the tenth תורה, taking the concepts that we've been discussing, which we related to the פורים story with מרדכי and אסתר, now reading it into the מאמר of רבה בר בר חנה, and then back into the פסוק of ואלה המשפטים. First of all, it's a big week. Actually, when we had committed to try to do this, we committed to 10 to try 10 תורות, see how it went, so בעזרת השם we'll be continuing, but this was a big week. Second of all, I started, if you're looking at the podcast, to try to add some summaries, which I guess if you look before could be a map, or if you look afterwards just to keep it current going to the

next שיעור, if they are useful, or if there are mistakes, I guess. It would have been helpful if I did them contemporaneously as I was going through, which I'll try to do going forward, but going backwards, I should spend more time editing it. But other than that, if it is helpful, then I'm trying to update that on the podcast. Just to remind ourselves of where we're holding in a basic way, I'm just going to use the summary from from Rabbi Kramer, and then there was a pretty decent summary, I think, at the beginning of last week.

Okay, so in review, he says that we had talked about the fact that דין and גזירה against the Jewish people are mitigated by means of dancing and clapping, which we stepped away from a little bit as the תורה continued to give a pretty lengthy introduction until we came back to the idea of dancing and clapping. And we had mentioned that the essence of הקדוש ברוך הוא's the the גילוי and the גדלות is when people who are far away, who have been going in the wrong direction, when עכו״ם, עובדי עבודה זרה, come to recognize Him, and we explained how.

And that the that those who are far away from הקדוש ברוך הוא can only come to know Him through the aspect of בית, because the גמרא says that there are three different בחינות of how of how תפילה, of how we relate to תפילה. We talked about אברהם, יצחק, and יעקב, הר, שדה, בית, and that יעקב אבינו, who we've mentioned several times already before in the context of תפילה of the י״ב שבטים, the different שערים, how people relate to תפילה, and that יעקב אבינו is נכלל the י״ב שבטים.

We talked about it in the second תורה, the seventh a little bit, the ninth. But how that that elevating a תפילה to this element of בית, which is the highest, but it's also the clearest the clearest גילוי, the clearest way that we relate to a a בית, which is the most enclosed, it's the most שמור, it's the most guarded. And to get there, this is accomplished through צדיקים. Now people who are בעלי גאווה, who don't who don't want to get close to a צדיק, so, first of all, they are not going to get close to a צדיק in order to have their תפילות elevated to this to this way.

But also, for other people who in order to have their תפילות accepted and and and go to הקדוש ברוך הוא in the clearest fashion, create this relationship. So if there are other people who are בעלי גאווה who present themselves and represent themselves, and even sometimes make their own mistake internally because of their גאווה, they will not only not be able to get close to a צדיק themselves, or they'll have a difficult time, we'll see in a second, but they also will steer others away from getting close to a צדיק.

So these people who are בעלי גאווה, first of all, it's a גאווה is a בחינה of עבודה זרה, because "ה' מלך גאות לבש". גאווה really is so if הקדוש ברוך הוא, if I am better than everybody else, well, הקדוש ברוך הוא is, so to speak, כביכול on top of that mountain, He is the infinite, the אין סוף, He is the be-all and end-all, so these are it's, so to speak, הקדוש ברוך הוא's לבוש, "ה' מלך גאות לבש". But anybody else, so if they're taking credit for themselves, they think that that that they are on top of something, so essentially, they they say they are relating to something as being an other, independent.

They're taking credit for something, even those elements of something that they might have: wisdom, money, power, whatever it is. So they're taking that credit for themselves rather than saying that הקדוש ברוך הוא gave them a certain tool and a certain strength to be used in in terms of עבודת ה', and along with that privilege comes a responsibility and accountability to use it right. So גאווה is relates it is in a certain בחינה, it's like עבודה זרה. So the the תיקון for that is to get close to a צדיק, which we discussed again, is a little bit of a catch-22, because if the גאווה keeps a person away from a צדיק, so how is it that he's going to be מבטל himself to get close to

a צדיק? But as a person does get close to a צדיק, so this צדיק, and we'll see also תורה, we discussed the idea of רוח, we always we discussed the I think in תורה ח', the idea of an אנחה, of a groan, of breathing in of bringing the רוח into one into oneself. But a צדיק who represents a רוח, a person is able to, through this התבטלות and his התקשרות to a צדיק, a person is able to integrate the רוח into his own לב, and as the heart beats, once a person can integrate רוח into their לב in the proper way, so then it will flow through his body.

And it will result in an energy that goes through to their hands and their feet. We talked also about how תורה represents רוח, and as this energy flows through to a person's feet and also their hands, so this world is we talked in the past, we'll talk about it a little bit more now also, how the world is set up in a system of משפיע and מקבל, and that there's ייחודים, and this is kabbalistic type of a language, but as the lower world is the bottom of the rung of how הקדוש ברוך הוא relates to the world is מלכות, מלכות is לית לה מגרמה כלום.

So when there's a ייחוד between קודשא בריך הוא ושכינתיה, it's part of the לשם ייחוד that we say before some מצוות, so this world ends up being like a כלי קיבול, it's like the moon reflecting the sun. We talked about a תלמיד reflecting the רבי, יהושע and משה, different forms of this, and different of the תורות, so the the the energy that totally lights up the lights up the world and that manifests and the גילוי שכינה that comes in this world, so then it's as if the שכינה is שורה.

However, when it's as if the שכינה is in גלות, when we are not doing everything that we should be doing, and we're not lined up with רצון השם, so where does the energy come from? It's as if the סטרא אחרא, it's as if other forces, so to speak, that are giving the energy and are manifest in this world, which is not fully reflecting רצון השם and reflecting הקדוש ברוך הוא, and that's where these other forces attach. But when a person is dancing, when they are lifting their feet up out of the bottom level, so then they are they're making it so that they're lit up with רצון השם, with the רוח coming from the צדיק and the תורה, and that the סטרא אחרא, these other

forces, these other things, עבודה זרה, whatever, will not have a place to attach, and because עבודה זרה brings חרון אף, it brings הקדוש ברוך הוא's anger, as it were, into this world, which can result in דינים, so then as a person comes closer to the צדיק, they're able to be מבטל the דינים through this dancing and clapping as a result of this רוח. And now we're going to move forward into the מאמר of רבה בר בר חנה from the גמרא in בבא בתרא. All of the first תורות that we've seen so far, I think it's the first 15, are ultimately coming to explain the פנימיות in the מאמר of רבה בר בר חנה from the גמרא in בבא בתרא, this one's on ע״ד עמוד א׳.

Okay, so back into the תורה, וזה אות ט״ו, וזה פירוש, and this is what the the פנימיות is. In the גמרא of בבא בתרא, אמר רבה בר בר חנה: אמר לי ההוא טייעא, not the first time that we've seen the טייעא, which is a סוחר ישמעאלי, literally an Arab merchant, but represents a צדיק, which we said and we'll explain, תא ואחוי לך, come and I will show you, בלועי דקרח, those who are swallowed up, the area where קרח's followers were swallowed up alive into the ground. אזלי, so I went, וחזאי תרי ביזעי, I saw two cracks, two splits in the ground, דהוו נפקי מינייהו קוטרא, and there was smoke coming up from these two places in the ground.

שקל גבבא דעמרא, so this Arab merchant, this טייעא, this סוחר ישמעאלי, representing the צדיק, we'll see, took two tufts, I guess, two balls of of wool, ואמשייה במיא, and soaked them in water, ואנחיה ברישא דרומחא, and put them on the front of a spear, and עיילי התם, and then the smoke went on these soaked tufts of wool that were soaked in water on the head of the spear, וכי אפיק, however, when he took them out, you'd think that maybe the water would somehow put out some of the source of the fire, הוו אחרוכי אחרוכי, it was singed, we'll see, it was burnt, burnt entirely.

אמר לי, so this סוחר said to me, אצית, מאי שמעת, listen carefully and tell me what you hear. The רשב״ם explains on this גמרא that they they were they're still able to hear something from these from these who were buried because they were buried, the רשב״ם says, שהרי ירדו חיים שאולה. They had gone into the שאול, they had gone into the depths, they were swallowed up alive. So he said, tell me what you hear, ושמעית דהוו אמרין, and I heard that they said, משה ותורתו אמת והן, meaning referring really to themselves, בדאין, are liars.

So משה and his תורה are אמת, and they and we are liars, they said. אמר לי, so this סוחר said, כל תלתין יומי, which the רשב״ם adds in is on ראש חודש, which we'll explain, מהדר להו גיהנם להכא, גיהנם stirs them around like a pot and they come back to this place where they were they were swallowed up in from עולם הזה, כבשר בקלחת, like meat in a pot, ואמרי הכי, and they say משה ותורתו אמת והן בדאין, and they express that משה and his תורה are אמת and that they are liars.

Okay, so now we are going to put together some of the say what some of the pieces, so what do these things represent, and then we will put it together. בלועי דקרח, those who were swallowed up from קרח. So קרח is a בחינה of עבודה זרה that we are going to see, first of all, that because of his גאווה, which we said that גאווה, we explained is similar to עבודה זרה, because of קרח's גאווה, he was חולק on משה רבינו. And we saw also in our context that people who are בעלי גאווה specifically do not want to go close to a צדיק to help for the צדיק to help them engage in תפילה, and as a result of this, because משה רבינו was the vehicle

through which הקדוש ברוך הוא, that משה שכינה מדברת מתוך גרונו, that משה רבינו was was the connection, it was where we were מקבל the תורה. So when קרח separated from משה, he said, כל העדה כולם קדושים ובתוכם ה' ומדוע תתנשאו על קהל ה'. He had טענות on משה, ultimately making light of the מצוות, כדאיתא במדרש, because the מדרש brings, it's brought in in ירושלמי over here it explains, that קרח מין היה, קרח was a מין, it's a מינות, because once once קרח was challenging the תורה that was transmitted via משה, so then he was essentially also undermining the מצוות.

He was he was being כופר in in תורה in תורה in תורת משה, and he ultimately had טענות on some of the מצוות brought on ציצית, מזוזה, צרעת, and at that point he was he was כופר in the תורה. So it says that קרח was a מין, היינו בחינת העבודת אלילים, מינות. וחזאי תרי ביזי דנפק מינייהו קטרא, and I saw two splits from where there was smoke coming from, היינו בחינת חרון אף. When a person is angry, we relate to it as like steam as the nostrils flare.

So when I saw that there were two cracks, two holes from which there was smoke coming out of, we relate to that as חרון אף, as anger, שגורמין במינות, because what causes הקדוש ברוך הוא's anger כביכול, the when there is עבודה זרה in the world, כמאמר חכמינו זכרונם לברכה, כל זמן שיש עבודת אלילים בעולם חרון אף בעולם. ותרי ביזי, and these these cracks, זה בחינת תרי נקבי האף. So this is as if the two the the the expression of anger in the world שיוצא מהם עשן, where there is smoke coming out of, כמו שכתוב, עלה עשן באפו, that's as if that smoke comes out in his anger.

So we see that anger is כעס represented by these two cracks with the smoke coming out. And and this was there because of the the קרח and his followers who were expressions of גאווה, and ultimately גאווה is בחינת עבודה זרה, and in their their particular case especially, we saw that their גאווה led them to be חולק on משה רבינו and תורת משה, literally resulting in מינות, in אפיקורסות. And in order to be מתקן this גאווה and עבודה זרה, which causes חרון אף in the world, there needs to be a a מיתוק in the דין.

We we need to to to sweeten the דין, so to speak. And how do we do this? We come to a place of where the we we attach ourselves to רוח, we attach ourselves to the צדיק, and once we have the רוח, that results in an energy, again, going through to the ידים and רגלים. So this טייעא, this סוחר ישמעאלי, this Arab merchant, who wanted to be מתקן through the כח of what we're discussing, which also is represents itself in מרדכי and אסתר, which we said also we explained last time represents itself in the עומר שעורים, going into ספירת העומר.

We said that the עומר is representative of מרדכי, of the ידים, of the חלק in תורה that's נגלה, and the the שעורים represent are represented within the concept of אסתר, the concept of תורת נסתר. ושקל גבבא דעמרא, so this Arab merchant, this צדיק, took a גבבא, a tuft of עמרא, of wool, but עמרא is the same letters as עומר, as ע' מ' ר', we said, right? We explained last time that that represents the חלק of תורה that's נגלה, which is represented by מרדכי, מר דרור, זה בחינת עומר כנ״ל, right?

Like we said, that that that עמרא is עומר, which is מרדכי, which is ע', the letters of of עומר is ע' and then מ' ר', and מר is representative of מר דרור, which is a בחינה of מרדכי. ומשייה במיא, and when he took that wool, that that עמרא, that wool, and he put it together, the which is the ידים, and put it together with the soaked it with water, ומשייה במיא, זה בחינת שעורים, בחינת אסתר ברוח הקודש. And now we're going to have to explain how שעורים is represented by water, שהוא בחינת רגלים כנ״ל, which is the the feet.

Now, how is it that water in our story is represented by שעורים? So this is going to be a little bit of a harder concept, I think, some things that we're not used to, but we're going to take it somewhat as it is, read through the words and understand that that מים can relate to שעורים, so that עומר שעורים is is מרדכי and אסתר, is ידים and רגלים, is נגלה and נסתר, is the result of the רוח attaching when one attaches themselves to the צדיק, and the מצוה of עומר שעורים of the ספירת העומר is what's going to end up being מבטל the גזירה that's created from the גאוה and עבודה זרה of קרח, קרח and his represented by קרח and his followers.

כי הרגלים הם אפיקי מים. רגלים are אפיקי מים from based on a פסוק in תהלים, which actually is למנצח לבני קרח, I think. Let me just מ״ב ב׳, I can try to look it up for half a second. I have a תהלים over here, but מ״ב ב׳ is למנצח משכיל לבני קרח כאיל תערוג על אפיקי מים. Yeah, okay. But in any event we see that that that sorry, כי הם בחינת again, back in the text, okay, כי הרגלים הם אפיקי מים. רגלין are represented by streams of water, כי הם בחינת ערבי נחל.

Also the the willows of the stream, we have the ד׳ מינים on סוכות, so these ערבי נחל we're going to see are also tied into the רגלים, tied into the legs, כמאמר חכמינו זכרונם לברכה, רגלוהי דבר נש אינון ערבין ליה. So ערבה is a willow which grows by the streams, but ערבה also means an ערב is a guarantor. It's based on a גמרא which says that when a person is supposed to, the גמרא in סוכה דף נ״ג, when a person is going to end up someplace, you know, he thinks that he thinks that he has his own ideas where he's going to end up going, whatever the מעשה in the גמרא is over there, but that his feet end up fulfilling where where he's truly

supposed to go based on השגחה, that his that his feet are his are are ערבין for him, they're like his guarantors. וערבין זה בחינת ערבי נחל. So this idea of the ערבין, this idea of the רגלים ties in to water, like the ערבי נחל, so that so far we have that there's מים, because in our in our משל or in our the מימרא in the גמרא, so the wool, which is the עומר, was soaked in water. The water is like the ערבה, the ערבי נחל, streams of water which are like ערבים which relate to the guarantors of a person, from the גמרא in סוכה, represent his feet.

And we saw last time how שעורים ties into אסתר or the נסתר, because we're talking about the נגלה and נסתר of תורה also coming together, that רוח comes from the תורה, and those represent the רגלים. In in קבלה, so we're going to see the ערבי נחל, כמאמר חכמינו זכרונם לברכה, רגלוהי דבר נש אינון ערבין ליה, והערבין זה בחינת ערבי נחל. It's brought over here based on a זוהר in אחרי מות: וכל אינון נחלין that the streams נגדין they draw out ונפקין ומתכנשין then they they come and they gather בתרין מבועין in two like wellsprings דאקרון נצח והוד.

Now we're not going to focus on that, but there there is like we said that the משלים, we don't really have a way to understand the השתלשלות and the way that הקדוש ברוך הוא deals with the worlds, so we have different משלים that we use, and if we understand it relate to us, it tells us about how הקדוש ברוך הוא relates to us. Sometimes we talk about the letters, which we've had already, we talked about the יו״ד ק״א וא״ו ק״א, the קוצו של יו״ד, the the different נקודות, but we also talk about things in terms of right, left, or in terms of different parts of the body.

נצח and הוד so are representative represent for our purposes the רגלים, it's as if the feet. Again, not to ever חס ושלום confuse that there's any types of physical manifestation or body parts of any of the ספירות or the ways that הקדוש ברוך הוא relates to us, but these are these are משלים and ways that we can that we can talk about. ואלו נקראים אפיקי מים. So that's the end of the זוהר, that this נצח והוד, the רגלים, these are called these are representative of אפיקי מים, but for our symbolism's sake, so that we can understand what the גמרא is telling us, that that that this that that מים is representative of the רגלים, אפיקי מים.

היינו בחינת מרדכי ואסתר, בחינת ידים ורגלים, בחינת המחאת כף וריקודים כנ״ל, which which we've already said, is as the רוח goes, that's where we're able to be מבטל the גזירות and the דין in the world, once we're able to be מבטל the גאוה and עבודה זרה, period. ואנחיה ברישא דרומחא, and when the תייר, when this Arab merchant who is representative of the צדיק, סוחר ישמעאלי, ישמעאל is like a בחינה of of of תפלה. We've spoken about the סוחר already several times. רומח, so it says he put, the צדיק put this tuft of wool ברישא דרומחא, on the head of a spear.

Now this is not the first time we talked about a spear either, if we remember a little bit from תורה ח׳, אות ח׳, we had וזקף רומחא. We said that רומח הוא בחינת רוח מ׳, which we're going to say also over here, right? רוח רוח מ׳. מ׳ is if you have, we say רוח מ׳, so it become the the מ״ם סופית, the end-מ׳ which is enclosed on four sides, but the מספר קטן of a מ׳ is four. because the רוח comes from four directions. So it says רוח מ', this is reading from תורה ח', ורוח אלוקים מרחפת על המים היינו התורה.

So over there we expressed it in terms of תורה, but again the רוח we associate with the צדיק and with תורה, שניתנה לארבעים, that it was given to משה in ארבעים יום, ששם הרוח החיים כנ״ל. כלומר, הצדיק הרי הוא בחינת הרוח שמקבל מהתורה כנ״ל, because really the רוח of the צדיק is coming from his embodiment of תורה. So saying that the רוח comes from צדיק and the תורה is really the same thing. ועם כל זה, תכס ברכי, okay, and then the תורה over there goes on. So now we're talking about this concept that this רומח, the רוח מ' שהוא מארבע רוחות בא הרוח, because מ' 40, but in מספר קטן 40 is four, that the רוח comes from four directions, כי המ' היא ארבע רוחות,

שהיא בחינת רוח הצדיק. So רוח מ' is the רוח, which רוח is something that comes from four directions, but that that רוח flows to us through the צדיק דנשיב בידין ורגלין כנ״ל, which ultimately once we internalize it, we said that that the תורה also the first the first letter is a ב' and the last letter is a ל', so the תורה is like a לב and the רוח comes from the תורה, once we have the רוח in our לב, so then the רוח flows through to the ידים ורגלים.

וראש הרומח הוא הצדיק, and the head of this spear is the צדיק, but when we have it, we relate to it because of our התקשרות to the צדיק, we become close to the צדיק, we're מבטל ourselves to the צדיק who is the human embodiment of רצון השם of the תורה in this world, כי ממנו תוצאות הרוח, where that רוח flows through the צדיק, כמו שכתוב about the צדיק, איש אשר רוח בו כנ״ל, again relating to a פסוק showing specifically that the רוח comes from the צדיק, such that the גובבא דעמרא, the tuft of wool, which soaked in water, which is a בחינה of מרדכי and אסתר, which is בחינות of ידים ורגלים, this was on the ראש הרומח, this is on the head of the

spear, which is a בחינה of צדיק, who is איש אשר רוח בו, and therefore once we're able to get close to the צדיק and have the רוח go through to our ידים ורגלים resulting in dancing and clapping, this is the the the הכנעה, this is the putting down of the בלועי קרח, those who are swallowed up, who are a בחינה of גאוה and עבודה זרה. Now, so that we can be מבטל the the גזירה and the דינים in the world. ואפקינהו ואיכרוך אחרוכי. Now what happened? The wool that was soaked with water became singed, but we're going to relate to this in a in a different way.

The the פשט in the words, the the פשט in the words is that the that the it was like put out. It seems to be almost like a bad thing, right? In other words that the smoke had put out the the the smoke coming out of this crack had put out the had singed the the wool that was soaked with water. But we're going to say איכרוך לשון חיים ואריכות. This לשון of singed, but in Hebrew איכרוך is a actually a like a contraction of the words חיים ואריכות ימים.

כמאמר חכמינו זכרונם לברכה, but there's a פסוק, לא יחרוך רמיה צידו. It's a פסוק in משלי that a a lazy person will not be able to roast his catch. לא יחיה, he won't live, ולא יאריך, and his he won't have length of days. The פשט, the גמרא says that a person who learns but he doesn't חזר, so he's a lazy person, he caught it, but he won't roast his catch. I don't know if it's the same גמרא, it says that a little bit of salt will preserve a lot of meat.

A person catches a bird, he should clip the wings. But a person who is lazy, he doesn't invest a certain amount of time and effort into locking things down, he's not going to remember what he learns. But oh, over here we're going to learn the פנימיות of the statement, והיינו דאיכרוך אחרוכי, that this this לשון of being singed, of being burnt, לשון חיים ואריכות. Now, seemingly the every single word represents a different idea in the משל what we're trying to bring out. רבי נחמן does not, this תורה does not focus on ואפקינהו, the idea of taking it out, although there's a ספר brought in the notes of the the print that I'm using from a ספר called מקור חכמה who says that the כונה is

that the סטרא אחרא, we said that the other forces or the negative the the the קליפה is יונק from the from the רגלי דקדושה. When everything is not lined up, when the שכינה is not is not the שכינה is in גלות, the שכינה is not שורה, so then our רגלים, as it were, on the is on the ground where the סטרא אחרא is יונק. That's what we're trying to do. We're trying to lift our feet in dance to to once it's lit up by the רוח, so it comes out of any סטרא אחרא so that there's no place for the for for the negative forces to take hold.

But but when it's not going the way it is, there's a פסוק in משלי, רגליה יורדות מות, that it's at the point of the of of the feet on the ground that's where the negative forces take hold, and the תיקון for this is לבו נשא את רגליו, where the the the the the force coming from the heart lifts one's feet off the ground, where you can take it out, and that's the idea of ואפקינהו that he pulled it out so that the the feet would no longer be on the ground.

But in any event, כי על ידי ביטול הגאוה היינו עבודה זרה, that through the ביטול of גאוה, the ביטול of עבודה זרה, through getting close to the צדיק, על ידי זה החכמה על תיקונה כנ״ל, because there's a special סגולה to not have חכמה. There's a special סגולה for one to not see things appropriately, to forget his learning, to not have an accurate understanding of things, right? Because there's two ways that a person can make a mistake. A person can either be built on a faulty premise or it can be built on bias.

So is there any greater bias than than than גאוה, seeing things only through the lens of of of of one's perception of him being the be-all and end-all of everything? So through this, the the in order to be מתקן the חכמה, what we have to do is be מבטל גאוה. And we accomplish that through the רוח flowing through, through in order to take our, to לבו נושא את רגליו, that through taking our feet off the ground, and that way we can achieve true חכמה, ועל ידי חכמה יחיה ויאריך ימים.

And through חכמה, then we can have חיים and אריכות ימים, כמו שכתוב החכמה תחיה בעליה is the end of the פסוק, that through חכמה we will end up having חיים and long life, and that's how it ties back into ארוכי, which how does one get ארוכי, חיים and אריכות ימים through חכמה, which a person gets through through being מבטל through being מבטל גאוה. The just in terms of חיים, אריכות ימים, so I just have a note over here for myself, the just referencing the note from ר' חיים Kramer's print, that the he references this גמרא talking about people who are hypocritical in observance and תורה study, that these types of people will not be successful, will not have life and length of days, and רבי

נחמן applies this also to the false leaders that don't end up bringing life to the followers. Again, like we said last time, not only can't they bring it, they actually bring their followers away from life because they steer them away from going to the right source, to the right צדיק, because they present themselves as a צדיק. Again, sometimes they might be fooling themself, but the people that are able to bind themselves to the צדיק, they are the ones who will end up having this חיים. אמר לי, so back in the משל, אצית להו ושמעית דאמרין משה ותורתו אמת, that he said listen, this Arab merchant said, this צדיק said to רבה בר בר חנה, listen to what these people are saying from the cracks, and

they said משה ותורתו אמת, שהם מודים על האמת. That the the people who were the these בעלי גאוה, the the people that were going to the negative, they were acknowledging that משה and his תורה are אמת. כי כשמקרב עצמו להצדיקים, because when one is comes close to a צדיק, כדי לקבל מהם הרוח, in order to be מקבל the רוח כנ״ל, I guess by by putting this tuft of wool representative of the צדיק, of the רוח דארבע רגלין, putting it all the way close, so then perhaps we could say that that sparked the reaction of משה ותורתו אמת.

ואז מכירים אפילו שהם מסטרא דמותא, and then they recognized that אפילו even people that were in the negative, they will be able once they come close to a צדיק, also to recognize הקדוש ברוך הוא and רוח חיים. Now why are they called מסטרא דמותא over here? Because רשעים אפילו בחייהם נקראים מתים, because they're not attached to the source of life, they were getting their energy from this almost like temporary, this רוח סערה like we had said before. את גדולת הבורא יתברך שמו כנ״ל, they will recognize the גדלות of השם like we mentioned before, like יתרו.

Now interestingly, just to mention one line that we had mentioned in תורה ד, that in order to spark this type of תשובה, it's not only, it's we can bring הקדוש ברוך הוא into the world through bringing others close and through others recognizing השם, but even when we take a step forward and even when we're doing the right thing, it says על ידי שאיש ישראלי הנ״ל, this is in אות י, all the way at the end, נתעורר בתשובה על ידי שרץ קטן שבנחיריו, it's a reference to what we're talking about over there, when a person comes and does תשובה, על ידי תשובתו גורם שגם אלו רשעים נעשו כסא לקדושה, ויבואו לבנין הרחמנות, שעוזרים גם הם לעבודת השם, שיבנו הרחמנות הנ״ל, that when a person does תשובה,

they can get others, even who they are not associated with, but as there's a clear the גילוי of הקדוש ברוך הוא is brought into the world, it could have impact that we don't see clearly, but it could bring others. When you, when any one of us is גובר our negative מדות, when when we put down our גאוה, our inclination to the wrong way, and we bring הקדוש ברוך הוא into our lives and into the world, so then it can actually cause cause others to do תשובה as well.

So again, I thought that this this שיעור I think it I think it's helpful, and it's it's very געשמאק if we've listened to the last two, but it's really at this point breaking it down trying to go a little bit slow through the story in the in the גמרא, but so that we see that the עיקר שבירה of גאוה and עבודה זרה, the breaking of of גאוה and this representing these types of other of independence is when a person becomes close to a צדיק, so that the צדיק can דאווען.

And once the צדיק helps us attach to הקדוש ברוך הוא, that רוח is brought into one's לב, which comes out through which which brings the הכרה into the world such that even people who are far away can relate to that, because again the צדיק, who's also משה, we mentioned, but also יעקב אבינו, relates to a תפילה בגדר a בית. And once that רוח is brought into the world, that comes out through the ידים and רגלים, it puts down עבודה זרה and the גזירות are בטל. ואמר לי: כל שלושים יום מהדר לי גיהנם להכא.

And so the צדיק said that all thirty every thirty days, every ראש חודש, so then these people come back around, ואמרי הכי: משה ותורתו אמת. What is it? פירש רבינו שמואל: בראש חודש. Now, why ראש חודש? כי כל דבר יש לו שורש, ושורש התשובה יש לו שורש. Everything has a root, ושורש התשובה, this idea of תשובה in the world, הוא ראש חודש. The introduction of תשובה into the בריאה is actually ראש חודש. Gives us a whole new understanding. Many people say on ערב ראש חודש יום כיפור קטן services, but the שורש of תשובה in the world is ראש חודש.

Why? You know, the גמרא talks in different places about about ראובן did תשובה, קין did תשובה, right? There's different there's different people. אדם הראשון did תשובה. So different there's different personalities that are brought out in תשובה in the world. יהודה did תשובה. So he says that but the first תשובה in the בריאה, what brought the idea of תשובה into the world, actually was ראש חודש. כי בראש חודש אמר הקדוש ברוך הוא: הביאו עלי כפרה. There's a The מדרש brings out this is we're going we read we we we read it, whatever the message that the מדרש wants to tell us is, but it's hard again, we are not trying to bring any anthropomorphisms and any human qualities to הקדוש ברוך הוא, חס ושלום, but it

says that הקדוש ברוך הוא הביאו עלי כפרה, כמו שדרשו רז״ל זכרונם לברכה. So where is it brought? It's brought that הקדוש ברוך הוא created the moon and the sun, and the moon complained, how could there be שני מלכים בכתר אחד? How could it be that the moon and the sun were the same size? So הקדוש ברוך הוא said: You're right. And he said, okay, so you should make yourself smaller. The problem is is if הקדוש ברוך הוא is telling the moon, okay, you're right, there can't be two the same size, make yourself smaller, so that means that the moon had actually a good טענה.

So if the moon had a good טענה, why should he become small come smaller? So הקדוש ברוך הוא it's brought in רש״י in חומש, he gave them stars, but it says הקדוש ברוך הוא was trying to be מפייס the moon, and when he saw that the moon was not appeased, he said, הביאו עלי כפרה על שמיעטתי את הירח. That I that הקדוש ברוך הוא, as it were, כביכול, whatever it means, said that he would הקדוש ברוך הוא would need a כפרה that he was ממיעט, that he minimized the moon.

וזהו שעיר חטאת, that that this is the שעיר that's brought on ראש חודש, it says, שעיר עזים אחד לחטאת להשם, that a so a חטאת להשם of the שעיר on ראש חודש. So it's as if the very first time that it's as if הקדוש ברוך הוא was saying that he needed a כפרה, and this, by the way, as an aside, it's also brought in ליקוטי הלכות that if this is הקדוש ברוך הוא's plan that he needs a כפרה, and therefore we're going to bring a שעיר להשם on ראש חודש, so this is a ודאי, it's בטוחה בודאי יזכו ישראל בעולם הבא וישובו בתשובה מאחר שפעל וסבב בעצותיו עשה שורש בתשובה.

If הקדוש ברוך הוא is putting into the בריאה that this is a שורש of תשובה, and that הקדוש ברוך הוא wanted that there should be תשובה, and therefore ישראל כלל ישראל is participating in this process, so הקדוש ברוך הוא is that that this whole process is going to go forward, and that we're going to end up also getting a כפרה until the the process is finished, and we're going to have a הרהור תשובה and get closer to הקדוש ברוך הוא. But in any event, so the the שורש of תשובה in the בריאה, whatever it means coming from this מאמר חז״ל, is where הקדוש ברוך הוא decided that he needed a כפרה for this idea with the moon, the moon relating to ראש חודש, and therefore

זה בחינת תשובה, that כביכול הקדוש ברוך הוא was מתחרט, that he regretted what he did, והתשובה הזאת נשתלשלה בכל עולם ובראש חודש, and this idea of תשובה flows through, that it's in the בריאה so that there's a possibility of תשובה, and there's a הרהור תשובה on ראש חודש, and that there are certain times a year, as much as a person can do תשובה anytime, when there's a there are certain כוחות that are in the world that are easier accessed in certain times than others. We have זמנים, we have מועדים, we have ימים טובים.

So ראש חודש and ערב ראש חודש, I guess in terms of יום כיפור קטן, these are the times when תשובה can be accessed, and that's why there was a הרהור תשובה on ראש חודש, even when these קרח and his followers came back around to to this place on ראש חודש where they went down. However, we're going to see we're going to see now, ובשביל זה גם קרח ועדתו מוכרחים לאיזה חרטה בראש חודש, because they're exposed to it and it was מעורר inside of them also. אבל תשובה אינה מועילה להם, it's not a complete תשובה, כי עיקר התשובה היא רק בעולם הזה.

כי מי שטרח בערב שבת... that this world is the is is the the preparation for the real world. Like we've mentioned, I think we've mentioned here before, that if this world, the famous מאמר חז״ל brought in מסילת ישרים, this world is like a hallway and the next world is like a palace, right? Nobody It's not like It's not like this world is the main event and the next world is the dessert. This world is the game and the next world is the trophy, so that, you know, really people want to play the game, they just want to win so they get the reward.

No, it's the opposite, right? When a person builds a palace, the palace is the main event, but in order to access the palace appropriately, so then you need to make a stairway, a hallway, whatever it is, a corridor so that you can access. So הקדוש ברוך הוא wanted to give us the ultimate good in עולם הבא, so really that's the real world. It's just that in order to benefit it and get there, so הקדוש ברוך הוא needed an היכי תמצי for חוק הטוב להטיב, and we had to earn it, and therefore it shouldn't be נהמא דכיסופא, so הקדוש ברוך הוא created a world, this world, in order to get there.

So one of the what מסילת ישרים brings also, that מי שטרח בערב שבת, who eats on שבת? Somebody who cooks the טשאלנט. If you cook the טשאלנט well, then you're going to eat the טשאלנט on שבת. If you put in spoiled spices, not necessarily a punishment, you're going to end up eating spoiled טשאלנט. But this is the world, it's this place, where is the תשובה going to work so that we can end up getting the benefit? It has to be in this world. It's cause and effect, and therefore the תשובה has to be performed in this world.

So now already the the קרח and his followers were already swallowed up, they're no longer in this world, so it's wonderful that they get brought back around and into the place where they went down because they were swallowed alive, the רשב״ם tells us. So there's a certain נקודה even that's manifest in them that's that's a הארה, that that they're מתעורר for תשובה and that they're acknowledging that משה אמת, but it's not a full complete תשובה because real תשובה, we have a limited amount of time in this world in order to do, ונמצא בוודאי לא נפטרו בזה במה שהן מתחרטים ומודים.

They're not going to be become פטור through this acknowledgment from the דין of גיהנום, ועל כן מהדר להו גיהנם להכא, and that's why it constantly happens. Otherwise, they could do תשובה once. But so there is this element of תשובה where they acknowledge משה ותורתו אמת, but that doesn't necessarily clean up all of their all of their spilled milk, right? It's just that this idea that the גיהנום brings them back around because whatever it means, I don't know exactly, but since that they were buried alive, they have this the the גיהנום spins them around, and on ראש חודש, when the world has this access to תשובה, then they also acknowledge, כי אין נפטרין בזה, but they don't become פטור from it, and therefore they have to

do it every thirty days. They they're their punishment is not פטור, they go back to גיהנום right afterwards. ואף על פי כן, אין גיהנם בראש חודש כמו בשאר ימים, but there is a certain נקודה that that the גיהנום becomes less on ראש חודש, not like other days, that they're not going to be punished with the same אש, they're not going to be punished with the same fire. What do these things mean? We don't know, but we're going to take what we can. And as, hopefully, as we continue on our journey, we're going to attain more clarity in some of these ideas.

But that that there's not the same אש of גיהנום on ראש חודש, והגיהנם של ראש חודש אינו אלא חרטה, which also burns. The the ultimate, you know, one one of the punishments that people experience in גיהנום, you know, imagine imagine, since it's גמרא בבא בתרא, a person's to be singed by the canopy of his friend, okay, the מסילת ישרים discusses it, imagine seeing a picture of the perfect you, had you done every single thing that you were supposed to do and the good that you could have accomplished and the person that you could have become, and you see a picture of that on your rearview mirror, and you have to look at it and you never get used to it, and every single time that

you look in the real mirror of who you are and who you could have been and what could have what a person could have achieved, and never being able to live it down, not in terms of jealousy of another, but being jealous of what you could have been, that's the ultimate regret, that's חרטה, that burns. But apparently that's not the same as אש of גיהנום, so there's an element of גיהנום that's like that. So on ראש חודש, they experience this חרטה, they're still they're still in גיהנום, שמתחרטים ומודים ומתביישים, זה בעצמו גיהנם שלהם.

That's the extent of the גיהנום that they're still experiencing on ראש חודש, which is a big צער. However, it's not the actual אש of גיהנום, that they don't experience, that they get a reprieve of. וזהו דדייק מהדר להו גיהנם להכא, that גיהנום brings them back around, דהיינו מה דמהדר להכא שחוזרים ומודים הוא גיהנם שלהם, that that they on ראש חודש, they come, they have this התעוררות of תשובה, they have this admission and this regret, and that's their גיהנום on ראש חודש. Now, וזה פירוש, and now we go to the next thing, the ואלה המשפטים, and maybe if there's time, we'll have a little bit of a a bonus at the end.

So now that we explained the concepts, we haven't really mentioned too much in terms of new concepts, but in reading it into the פנימיות of of רבה בר בר חנה, וזה פירוש ואלה המשפטים אשר תשים לפניהם, this פסוק we used already in תורה ז' if we will remember, but that that these are the משפטים that you should place before them, כי איתא במכילתא, the מדרש tells us, אשר תשים לפניהם, הושוו אשה לאיש לכל דינים שבתורה. So in the פשט of it, it's saying that even though there's difference in terms of איסור והיתר, different laws apply differently to males and females, to men and women, however, when it comes to monetary laws, every everyone is equal.

Everyone is on the same playing field, the monetary laws civil laws apply equally. However, פירוש לכל דינים שבתורה שצריך להמתיקן, we're going to learn it in the פנימיות. We're going to learn it a little bit different. That when it comes to דינים, when it comes to גזירות, it comes to הקדוש ברוך הוא what came out of חרון אף, when there's עבודה זרה in the world or when there's דין in the world, לכל דינים שבתורה שצריך להמתיקן, it has to be there has to be a מיתוק in the דין.

We have we want to be מבטל the גזירות. צריך להשוות, so what we have to do is bring a השוואה, we have to bring together, there has to be היינו לייחד קודשא בריך הוא ושכינתיה. So again, we're back to this concept that we referenced earlier, that the world, the way that הקדוש ברוך הוא relates to the world is that there is a there's Rav Rav Dessler has a whole piece in קונטרס החסד that there's, you could say, there's two types of people in the world. You could say that and then divide your paper a lot of different ways, but there's givers and there's takers.

But this is the way that the כחות of the world are set up, that there's a משפיע and מקבל, represented by male and female. Now, until now, we've been discussing really that to be מבטל the גזירות, so then we have to internalize the רוח which flows through to the hands and the feet, but we haven't really discussed the interplay between the hands and the feet. And we said that the hands and the feet, that the hands are the נגלה and the feet are the נסתר, and the hands are represented by עומר and the feet are שעורים, and the hands are מרדכי and the feet are אסתר.

And now we're going to mention this interplay between, so to speak, the hands and the feet, bringing together the dancing and the clapping. But we know already that in אסתר it says, לקחה מרדכי לו לבת, and the the the תנא משום רבי מאיר, that רבי מאיר tells us that it's not לבת, but rather it's לבית, that they they were they were married. There's questions about what the relationship was between אסתר and אחשורוש. Is it תיקוני זוהר it says שלא נגע בה אחשורוש, that אחשורוש didn't touch her, and there's רעיא מהימנא also a רמז to this.

I'm reading just from the notes, I'm not personally familiar. But in any event, it comes out that this רמז between מרדכי and אסתר is a רמז to a ייחוד between קודשא בריך הוא ושכינתיה, that this in in the ספירות, again, there's a certain dynamic in terms of how הקדוש ברוך הוא relates to this world. So we if you if you look at the the ספירות, so there's the חסד, גבורה, תפארת, נצח, הוד, יסוד, and if you ever see the acronym as חג״ת נה״י, those are representative the in the פרצוף of זעיר אנפין.

That would be one set with נצח and הוד, רגליים, and then יסוד being the last one. יסוד being כולל what comes before it, giving over into the נוק- the the the נוקבא, the female counterpart in the ספירה being מלכות, which takes what comes above it. And that's represented by the שכינה in which is in the female, right? So it says over here that bring a ייחוד to קודשא בריך הוא ושכינתיה is again, it's like in the מלכות, it's in the lowest realm, that that's מקבל and that's totally reflective.

We're bringing a ייחוד for הקדוש ברוך הוא and the שכינה, so to speak, שהיא בחינת אשה ואיש, right? He's saying the בעל התניא talks about תשובה, תשו״ב ה', that that last ה', יוד קיי ואו קיי, the last ה' is מלכות. But as we become familiar, we'll see this in many places. So הקדוש ברוך הוא or is it קודשא בריך הוא ושכינתיה, הקדוש ברוך הוא is בחינת איש, and the שכינה is a בחינה of אשה, and this is בחינת מרדכי מרדכי and אסתר. The the רב חיים קרמר note, I just have over here to look at it, so we'll just re- read what he says over here.

He says that the if if חס ושלום there is a separation from קודשא בריך הוא ושכינתיה, so then where does so so again, if הקדוש ברוך הוא is, so to speak, connecting, he's energizing the world, we have a reflection in the מלכות, this world is the עולם העשיה, it's the most physical expression, but all everything is attached to הקדוש ברוך הוא, that you can't even say that anything exists without הקדוש ברוך הוא. So where there's not a ייחוד between them, so where טאקע does where where is there enter any energy?

So again, that becomes this idea, it's not true חיים, it's not eternal, but there is this this temporary, as it were, energy like a whirlwind, which we said doesn't last forever, it calms down. But at least in the short term, it's a רוח סערה, it's coming from קליפה, it's coming from סטרא אחרא. And therefore, that's what would be that that's what would be energizing the lower world, which again, if a person's רגליים are sunk in there, so then that's what we want to do, we want to be able to lift them out, and and line it back up with the רוח.

But he says how is it that we're able to line back up with הקדוש ברוך הוא? What we do is we return the מלכות back to back to תפארת, but over here it's talking about the זעיר אנפין, it's talking about חג״ת נה״י, we line back up the מלכות to תפארת, what's מלכות, מלכות we said earlier is תפילה, and תפארת, יעקב אבינו is אמת, יעקב is תורה, although we said יעקב also represents תפילה also, but we line back up, we said אמת and אמונה, אמונה is built on אמת, we line back up the תפילה and the תורה, we line back up the מלכות which is representative of תפילה with the זעיר אנפין, which is representative of תורה of הקדוש ברוך הוא, and therefore we make a

ייחוד between them. Now, so how do we is when we rectify, when we bring a ייחוד between איש אל אשה, מרדכי and אסתר, נגלה and נסתר, ידים and רגלים, coming from the רוח that's in תורה, that's what's going to be מבטל the גזירות, it's going to be a שבירה in the עבודה זרה and גאווה, וזה פירוש ואלה. So now going forward, this is a פירוש of ואלה. Now whenever a פסוק says ו, ו means in Hebrew 'and'. It's being מוסיף. So כל מקום שנאמר ואלה מוסיף על הראשונים.

So whatever the פסוק says ו, 'and' something else, it's coming to add. That's what the word that's what the letter ו comes to mean, בבחינת תוספות וריבוי. Now this applies לטוב ולמוטב. It applies in good or bad ways. It applies in a in a good way that whatever whatever whatever a person as a person grows, so the closer that you get to a mountain, right? The closer you get to something, you realize how big it is, you realize how small you are in reference to it, it breeds ענווה, and it gives you a greater appreciation for the mountain.

The closer that one gets to הקדוש ברוך הוא and he realizes how small he is, then the closer he can get to הקדוש ברוך הוא, and the closer he wants to, and יראה and אהבה go together, and he goes higher and higher and higher. But in the negative, so that also, the more that a person gets farther away from הקדוש ברוך הוא, חס ושלום, and he has גאווה, and גאווה we said is like עבודה זרה, the more that he wants to feed himself and his own desires, the more a person brings himself away from a צדיק, and he's not going to be able to be מתקן.

So over here תוספות and ריבוי is a lot. What what's more, that's a לשון of גאווה, בבחינת גאווה and עבודה זרה, כמו שכתוב לא מרובכם חשק ה'. That the פסוק says in דברים that הקדוש ברוך הוא is not interested in כלל ישראל because of their numbers. רובכם is a lot. Not because we're such a large, mighty nation, or in our terms, not because of our גאווה, not because of our lot-ness, שפירושו גאווה, וזה בבחינת וזה בבחינת now by the way, just it said it quotes רש״י over here in the note, that it says the מדרש brings, לפי שאין אתם מגדילים עצמכם כשאני משפיע לכם טוב טובה, לפיכך חשקתי בכם.

If you listen to the עלי שור שיעורים, we we actually discuss this idea, bringing different personalities that when הקדוש ברוך הוא gives somebody גדלות, so it with several sever- several גויישה kings and so forth, so they took this as that something that they earned, and the more that they got a certain גדלות and a certain they were they rose to גדולה and הקדוש ברוך הוא gave them something, there was a certain understanding that they had, but they didn't they didn't internalize, it didn't penetrate who they were, and they they mistook it for something that they belonged.

When הקדוש ברוך הוא gave צדיקים גדולה, so what they do, they it's it's again, a privilege comes a responsibility, and an accountability, and something that they on their own don't deserve, and and they're humbled by it, right? So it says over here that לא מרובכם חשק ה' שפירושו גאווה, that it's not that הקדוש ברוך הוא wanted us because of our own personal what we took for ourselves, זה בבחינת מוסיף על הראשונים, which is something that's a בחינה of adding to what to to the ראשונים. What is this a reference to?

שהוא בבחינת המן ועמלק, that המן עמלק. עמלק is ראשית, כתוב ראשית גוים עמלק. They were the first ones to battle with the Jews after they left מצרים, but עמלק is like the the זה לעומת זה of ראשית. The the the real תכלית, ראשית, בשביל ראשית, תורה, ישראל, the ultimate תכלית in getting close to הקדוש ברוך הוא, and עמלק is ספק and ליצנות, it's the ultimate התבטלות, representing like התבטלות of purpose, no matter how important something is, it comes to undermine that. And that's מוסיף על הראשונים, like we said in the negative way, as much as עמלק is ראשית, so then the these the the people who are גאווה and עבודה זרה, they come to add on to that to that anti-תכלית, that anti-אמת.

And ואלה comes it's a בחינה of עבודה זרה and גאווה and adding on to one's own self, their own independence and autonomy. ותיקונו? And what's the תיקון? המשפטים בבחינת רוח, cuz משפט is a בחינה of רוח, laws, כמו שכתוב we'll see a פסוק says ולרוח משפט, the spirit of judgment, but we see that משפט and רוח are mentioned in the same breath. משיבי מלחמה, those are the ones that turn back that turn back war. So in the in the in the פסוק itself, it's a it רש״י explains principally it refers to people who do battle in תורה, meaning the the they engage in a שקלא וטריא, in the give and take of תורה לשמה, in order to do this, a person, Reb חיים Kramer brings

down the גמרא from the ספר מי נחל, a person has to overcome his own גאווה, his own haughtiness and self-worship, in order for two people to have a discussion where each one takes a position, but they also move towards the אמת, neither one can dig into the position because that's what I think. רב רב נח וינברג actually mentions, what's the best way to do this? If you take two people and you switch positions, is it that I understand what you're saying and disagree with you, or is it that I don't understand what you're saying?

If I understand and disagree, I should be able to make your argument, even if I don't necessarily think that it's right in this context. So if you want to see if you agree with somebody, if you understand somebody even if you disagree, switch sides of the argument and see if you If you can't make the other person's argument, it means that you don't just don't really understand what they're saying. You're only listening maybe in order to respond, right? But in any event, so we see over that that's what the פסוק is really talking about.

People that are doing battle in תורה, and humility enables a person to take hold of the רוח in תורה to subdue it, and he mentions also over here that all of the צדיקים that are mentioned in this lesson, אברהם אבינו who did battle with the kings, and יעקב who did battle with the angel of עשו, and who was עמלק's guardian angel, משה רבינו went to war against עמלק, מרדכי and אסתר did battle against המן. But each of these צדיקים had the power of this רוח and was able to subdue the enemy physically and spiritually through this רוח, רוח משפט, משיבי מלחמה, they turn back war.

כי על ידי הרוח נתקן הגאוה ועבודת אלילים, through רוח they were able to put down עבודה זרה, ועל ידי זה אשר תשים לפניהם. So through this, על ידי על ידי זה that it was said to משה, who is צדיק האמת, ואלה המשפטים אשר תשים לפניהם, so what does it mean? היינו הושוו איש לאיש לכל דינים שבתורה. Going back into the way that we said that אשר תשים לפניהם means to be הושוו איש לאיש, what does it mean? How are you going to get משפטים? How are you going to get רוח, which ultimately is going to be able to be מבטל all the negative forces?

Through through being משווה איש לאיש. In our context, what does that mean? It means bring a יחוד between קודשא בריך הוא ושכינתיה, bring together the ידים and רגלים, the נגלה and נסתר, having the שכינה שורה in this world, that the world is going to the like from the very first תורה we saw, the שמש and the ירח, right, משה and יהושע, that the world totally reflects back accurately 100% without any of its own getting in the way. If anything gets in the way of the moon, it's not going to totally reflect the sun, like when there's like, you know, something on the screen and it's it reflects on the projector on the wall.

So it says once a person is הושוו איש לאיש, היינו that there's a יחוד, בחינת המתקת הדינים, so the גזירה the עבודה זרה is going to go away, so there's not going to be any more דין. כי כל זמן שיש עבודת אלילים בעולם חרון אף ודין בעולם, that there's going to be din in the world when there is avodah zarah. ועל ידי הרוח הנ״ל, and through this רוח, getting close to the צדיקים, or the רוח flowing through the תורה, that's where גאוה and עבודה זרה are gone, and therefore נתייחד קודשא בריך הוא ושכינתיה ונתמתקים הדינים ונסתלק חרון אף מן העולם.

So summed up, the פסוק says, right, ואלה המשפטים, that where there is an addition to what comes first, where there's גאוה in the world, representative of המן and עמלק, the anti-אמת, anti-תכלית, anti-תורה. So, as it were, so we we need How do we get a תיקון away from that? Through the משפטים, through the רוח משפט, רוח coming through the צדיק, coming through the תורה, and that's where הושוו איש לאיש. How do we do that? By creating a יחוד between קודשא בריך הוא ושכינתיה, and when we make them even, so then when we bring them together, so then that's where we're able to be מבטל גזירות.

והנה כלל דברים אלו שעל ידי הצדיק הוא בחינת הרוח, through that through a צדיק that creates רוח is נעבר אל אחר, אל זר, אל אחר, that through this closeness to the צדיק we're able to get rid of אלוהים אחרים, כפירות, which is מינות, קרח and his sons and his followers, the the the the המן and עמלק, ועל ידי הרוח באים ריקודים ומחאת כף. And through רוח then we are it flows through to our hands and our feet, כי על ידי הצדיק שהוא בחינת רוח ניצולו רגלי הרגלין.

That's how our feet get taken out of the the סטרא אחרא, brings off the ground, ונתגלה הארת ידים, and also it it lightens up our hands, ונתרבה האמונה. And then it will be an increase of אמונה, which אמונה we already saw in the seventh תורה that אמונה is בגדר תפלה and רוח and closeness to the צדיק, and ultimately תורה, אמת ואמונה, that תפלה and תורה go together כמבואר למעלה. ועל כן כתיב ביוסף שהוא בחינת צדיק, and therefore it says by יוסף who is a בחינה of צדיק, which יוסף by the way also we mentioned in terms of תשובה and תורה earlier in this תורה.

We said יוסף איננו in אות ד' of the תורה, יוסף איננו זו בחינת תיקון המעוות, right? And we explained there how how it's a בחינה of תשובה, היינו עדיין לא תיקנת מעוות, so when a person comes and fixes his way, because that's what we're talking about over here also, the גילוי and the גדלות of הקדוש ברוך הוא, is when people that are far away come to recognize הקדוש ברוך הוא. And the תיקון המעוות was a בחינה of יוסף, אסף אלקים את חרפתי. But over here, said יוסף בחינת צדיק, ובלעדיך לא ירים איש את ידו ואת רגלו, that without יוסף, then nobody, a פסוק in בראשית, will not be able to lift their hands or their feet without יוסף, who's a בחינה of צדיק, who's a

בחינה of of תשובה, of coming close that nobody will be able to have the energy of lifting their hands and feet out out of out of the סטרא אחרא, and to be מבטל the גזירות without this attachment to the צדיק, כי בלא דא בחינת יוסף שהוא בחינת הצדיק אי אפשר להעלות ולהרים הידיים ורגליים out of the חיצונים כנ״ל. Now, one interesting point, which is a little bit beyond us, but it's we we we go through it anyway, cuz this is what we do, והנה מכלל הדברים, this is we have to go through what's written.

It says there's a question. So we talked about נגלה and נסתר. Now, usually, again, not in physical form, but when we think of things that are higher, those would be on a higher level. What's higher, the hands or the feet? I guess one could say that the feet are more central in a certain place, they're more of a יסוד, more of a foundation, because a person is supported by his feet. But in any event, the ידים are higher, are higher on the body. Now, question: why is it that the נגלה is represented by the ידים, and the נסתר is represented by the feet?

It would seem to be that the נסתר, the more סוד, the more פנימיות, should be on a higher level, okay? Very interesting question. So he says, מכלל הדברים אתה שומע שנגלה הוא בחינת ידיים, the תורת הנגלה is the hands, excuse me, ונסתר בחינת רגלין, בחינת מרדכי ואסתר. We said מרדכי lines up with the ידים, and אסתר lines up with the רגליים. ואף שנסתר למעלה מנגלה, even though the סוד, really the פנימיות, is really in a certain way higher, more innermost, these are expressions that we use that create a relationship, that are relative terms, higher, lower, it's not these are this-worldly relationships.

But anyway, עם כל זה, התגלות הנגלה הוא במקום גבוה, and still, the גילוי, the revelation of the נגלה, is on a higher level, דהיינו ידיים, והנסתר ברגלין שלמטה מידיים, וענין עמוק. So it's a very deep ענין, really. אך הוא ענין שכתוב בזוהר: תנאים בשוקין. The תנאים, when we think about תנאים and אמוראים, we say that an אמורא can't argue on a תנא, a תנא is on a higher level, and yet, it's brought down that the תנאים are the רגליים, ואמוראים בידיים, and the אמוראים are the ידים, are higher, right?

So, again, why does that work? ואף שהתנאים למעלה מהאמוראים, מכל מקום, הן במקום שהוא למטה ממקום האמוראים. Still, they are on a lower, they're represented by the feet, which are lower. וכן נביאים וכתובים. Also, it says that even though the נבואה is on a higher level than רוח הקודש, which is relates to כתובים, but nevertheless, it seems it's brought down, תיקוני זוהר talks also how כתובים are going to be higher. כבר מבואר על זה תירוץ. So he doesn't go into it over here, he just references that, by the way, in case this sparks the question by you, it is it is something that's dealt with.

Just a couple of different approaches, we will understand from it whatever it is that we can understand from it that are brought down over here. One is that that the answer that that it's brought is that there's, again, there's a certain there's a השתלשלות in terms of how הקב״ה deals with the בריאה. As it goes from one to the other, so these are terms that we're going to see: that there's there's אבא, אמא, זעיר אנפין, and נוק. There's חכמה, חסד, גבורה, תפארת, נצח, הוד, יסוד, and things flow through, flow through on a certain level from higher to lower.

In a certain sense, what's higher is more abstract, it's less relatable to, and then we filter down to the עולם העשיה, which is more revealed and it's more related to us. In a certain sense, we might think that something that's more physical is more real, it's something that we can relate to more, right? So we think about thought, speech, and deed. What's the more most real, the deed, or is it maybe even the the speech, or even the thought, or even the רצון that's really coming on a higher level?

So one answer that he discusses over here is that in flowing through in the way that הקב״ה deals with the world, so again, everything has its ספירות, its representations. So everything is built up, the pieces, the ספירות that things are built up with, are חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, okay? So now נצח and הוד represent the רגליים, and and and חסד and גבורה represent the the the ידים. So one answer that he says is that the what when we say that the נסתר or we say that the תנאים are lower down, those are the רגליים, they're represented by the רגליים of the higher level, whereas the thing that's the the the נגלה, it might be represented by the ידים of the lower

level. So there might be something that even though really we're talking in two different universes, it all comes together as הקב״ה gives it over. But one thing that we we can, one answer that's given, is that the תנאים get their השגה from a level of נצח and הוד in the פרצוף of זעיר אנפין, and the אמוראים get it from חסד and גבורה, but that's in the פרצוף of of מלכות. So that's one way. It's it's a lower lower it's it's a lower point of a higher universe, so to speak, although when there is a ייחוד, so רב חיים קרמר brings a note, when there's a ייחוד between איש לאשה, בין זעיר אנפין לנוק, so at that point everything is comes together, it's it's שווה בשווה,

everything is where it's supposed to be, it's it's presenting its purpose. At that point, so then it doesn't it becomes unclear. It looks as if the thing that's really higher up appears to be in a lower position at that point of ייחוד. Okay, other answers that are given, the way that I understand them over here that the רמ״ק brings, so what's again, when we talk about higher or lower, something might be higher, but if there's a very high concept that I I don't really understand I'm not I don't relate to it well enough to be able to to to understand the the guts of that concept, so to speak, so what do I do?

But I can use it as an axiom, right? There there are certain things that are axiomatic. So that might be חכמה, that's a piece of wisdom that that on a certain sense is higher up. The תנאים understood what they said. The אמוראים, they can't argue on a תנא, they can only use it as a tool for something else to use. So the something might be of a higher concept, but what's a greater גילוי, a greater expression, is when I'm able to have not just חכמה, but בינה.

I'm able to dig in and be מבין דבר מתוך דבר. So it could be that what seems to be higher is really lower. In other words, the תנאים, it's a higher, it's a greater גילוי when I have בינה, when I have something that I'm, a concept that I'm able to use because I relate to it, and that in a certain sense takes a higher position than something that's just axiomatic. It's not a concept that I can that I can really relate to other than to use it as a building block of what I want to do.

So the תנאים had this חכמה vis-a-vis the אמוראים, the תנאים had the חכמה, they gave them the axioms, the building blocks, but what we relate to as a greater גילוי is something that's really on a lower level. It's something that we could use. Brings the ספר קהלת יעקב also that maybe there needs to be a greater גילוי in something that's lower down actually. It's it says over here that that's why in מצרים הקדוש ברוך הוא בעצמו had to come down, because since it was a מקום of טומאה, so that a greater light has to shine down.

However it is, it's a very interesting question. Shows that we're paying attention that as we go through, it seems to be that the higher thing takes a lower a lower position, that the נסתר ends up being the רגליים and that the נגלה is the ידיים. Last piece: עוד ראה זה מצאתי מכתבי רבינו ז״ל, bringing in some notes that a that that רבינו had that relate to this תורה, מענין התורה הנ״ל, וזהו: ואלה המשפטים אשר תשים, גאות, the גאוה, מודעת זאת בכל הארץ, it's something that's known throughout the world, שהיא מדה מגונה, it's a disgusting מדה, וצריך לברוח ממנו, we have to run away.

אבל יש בני אדם שרודפין אחר הכבוד, there are certain people that do run after this negative מדה, ורוצים למלוך ולהנהיג את העולם, and they want to they want to be the rulers, ואומרים שיש לאל ידם לעשות פדיונות, and they say, "I'm the one, give me give me the money to do a פדיון, I'm the one who could help you out," ולפעול תפלות, "Come to me, I'm the one that will help you get closer to הקדוש ברוך הוא," but really they're coming from a point of גאוה. ועליהם נאמר: השב אשת איש, give back אשת איש, כי נביא הוא ויתפלל בעדך וחיה.

It's it it comes, we mentioned this when it came to אבימלך and אברהם. It said: השב אשת, the כוונה was to give back תפלה to the צדיק, that he's the one the צדיק is the one who has the reins on תפלה, that give back this כח, don't steer people towards you, but rather steer people towards the צדיק, he's the one who has to דאווען for you, he's the one that's going to be able to achieve the תיקון, כי זה ידוע שהקדוש ברוך הוא מתאוה לתפלתן של צדיקים, הקדוש ברוך הוא desires the תפלה of צדיקים, וצריך לילך אצלם שיתפללו עליו, and you have to go to the צדיק.

אבל בעלי גאוה אין הולכים אל צדיקים לבקש מהם שיתפללו עליהם, the בעלי גאוה don't go to צדיקים because they think that they're where it's at, וגם אין מניחים שאר בני אדם שילכו אצל צדיקים שיתפללו עליהם, they don't even let other people go there, they want all the כבוד, כי אמרו אלו בעלי גאוה שגם הם צדיקים ויכולים להתפלל, they think that they are the צדיק, they're the ones who can דאווען for themselves and for others, ואין צדיק בארץ יותר מהם, and nobody's greater than them. ובזה הם נקראים בשם אבימלך, אבי לשון רצון, like לשון תאוה, א-ב-י, כמו ולא אבה השם אלקיך, and that that that really lines up with one of the things that we discussed.

And therefore, to briefly summarize, that every person has an obligation to reveal הקדוש ברוך הוא's כבוד for all to see. Rabbi Kramer's note goes through this this summary. And therefore, this goal is most perfectly fulfilled when people who are the farthest away, if if I'm going in the right direction, so I need a boost, I go a little faster. But when I when the the ideologies that represent something of an other, those themselves come to represent that recognize הקדוש ברוך הוא, the ones that are the most distant, that's where there could be a great the greatest גילוי.

So in a certain sense, when I'm going in the wrong direction, I'm having I'm going downhill, And then I come to have this הכרה that all these other ideals that I'm engaging in are garbage and that they're not even that they're wrong, but that they have no substance, that I can create a greater גילוי in a certain sense than when I'm going in the right direction. And this is achieved through proper prayer, to bring the prayer and תפילה into every detail of our lives, to be effective it has to be pure, it has to be בחינת בית, that's where we could relate to it, and the one to bring us there is the צדיק.

So we have to ask a צדיק to pray on our behalf, we have to be מקשר ourselves to a צדיק, which is not always easy because there are so many things that are false that seem like they're leading us to them. That's our path to spirituality and to get close to הקדוש ברוך הוא, and that that that that false person, that בעל גאוה, they they don't think that they need a צדיק, but they'd also steer me in the wrong direction, and and therefore, that's going to bring גאוה, עבודה זרה, דינים on the world.

So how is it that I'm able to get out of those גזירות and דינים? By getting close to the צדיק and through תורה and bring the רוח into my לב, and that's what comes out through my hands and my feet that's able to lift me out so that there's no room for the סטרא אחרא and there's no room for any of that to take effect, to attach themself to me and to the world. And once עבודה זרה is בטל, so then חרון אף is going to be בטל, and הקדוש ברוך הוא is going to is is going to be מבטל the גזירות in the world.

And is it late? It is late, but I'm just going to say it anyway. There is a one note that's worth looking at in this new ספר, The Story of Our Lives by Reb Yaakov Klein, but he talks about this idea in the context of one of the סיפורי מעשיות of רבי נחמן, that יוסף was שני למלכות and that a צדיק is the ספירה of יסוד, that a צדיק is the ספירה of יסוד, יסוד צדיק, okay? But okay, he he goes through a little bit, but he talks about the idea and and lines it up with שמירת הברית and so forth and that since יסוד is the we said חסד גבורה תפארת, תפארת נצח הוד יסוד, so יסוד is like the כולל everything that comes

before it, and then delivers it to מלכות which is לית ליה מגרמיה כלום, and that's where you achieve a ייחוד between איש לאשה, between זעיר אנפין and נוק where the the יסוד and flows into the מלכות and they line up. However, we talked about it in the context of שמירת הברית, this is awesome. So he says, however, I'm going to read a little bit of the note, that in addition to connoting the ultimate goodness of a person who is able to relate to their יסוד, their פינטעלע ייד, their חלק אלוקה ממעל, their נקודה טובה, the יעקב within us, and the צדיק, however, there is a certain danger because when you line up the male and the female, the giver and the taker, and there's a

ייחוד, and then it produces produces תולדות and results. However, when it does not line line up to מלכות, there's a relationship with no valid goal, so then you could take the יסוד, which is the pinnacle of of meaning, and something that could be productive, and when it doesn't have a כלי קיבול, it becomes the the absolute pinnacle of meaninglessness and wastefulness. And this is פגם הברית, that's the physical expression of it in a physical sense, and also in a he talks about in the context of words that have no meaning, and he actually relates that in עקבתא דמשיחא that every period represents one of the ששת ימי בראשית, and we're going בעזרת השם בעזרת השם very, very close to משיח, which is going to be

מלכות. So at that point when everything lines up to מלכות, that's going to be very good, but he goes into the idea that nowadays in this particular תקופה, we see such a focus on on on social media that that that words have become meaningless and sexuality has become just totally physical and outward and has become what it is, and he talks about the battle, the battle of our generation, just taking out all meaning and all תכלית from some of the things at the height of what could be productive and and produce, and we've basically divorced all of that from meaning.

And he he talks about this in this context of the sixth ספירה flowing into the seventh, which is a concept that we've been discussing, so that יסוד going into מלכות can represent the ultimate in השראת השכינה, but it could also represent, רחמנא ליצלן, the ultimate in פגם הברית, הברית, which is the עבודה, to a large degree, I guess not not for me to discuss it, but of our generation, which certainly where where we see things taking such a a left turn. But our עבודה is again to bring the רוח in and to dance and to clap, and this was shortly before פורים, מרדכי and אסתר, so it gives us a lot what to think about.

I was going to, except it took way longer than I can, to read through the ליקוטי תפלות. The ליקוטי תפלות are often worth, if you ever have time to go through, because it turns these תורות, it relates them into תפילות, so you can really see the practical the practical takeaway, very worth very worth taking a look at. They're also in English, In the Fiftieth Gate, you can get them anywhere, or on Amazon. Maybe we'll see if we can start doing it a little bit, or maybe if I have time, I'll do it after I do the ליקוטי I do the קיצור ליקוטי מוהר״ן, I'll read through at least some of the highlights.

Okay, awesome. Thank you. Next week, בעזרת השם.