LM 11.1 — Ani Hashem Hu Shemi, Part 1 of 4 · תורה י״א

בעזרת השם יתברך, we are going to start תורה י״א together today, very exciting because, as we had mentioned last week, we had initially set out with the goal of doing 10 תורות together. So, we are we're we're moving forward and that's super exciting. The, so one of the struggles as we go through these is that sometimes it seems that you have to know everything in order to know anything. So, as we keep certain concepts on the back burner, the we're able to see each תורה. It it it seems to be growing almost cumulatively.

As we take some of the concepts we're able to bring them forward. It's a struggle. You almost want to be able to go back to the beginning each time and relearn some of the earlier ones. It's also a struggle because, in a certain sense, we could stop at every תורה and explore any topic using it as an introduction to gain the concepts that we seem to need to go forward. But, we're doing the best we can to try to ground these and make them meaningful. It will take probably three weeks, looking at the size, to go through תורה י״א, rather than try to squeeze into two weeks, three we'll do it in three weeks.

It, hopefully, might give us a little bit of extra time. So, while any many of the topics that we look at are exhaustive and beyond the scope of of anything that I can do, but it might give us an opportunity to actually look at a few things from actually a ספר ספר called שפתי חן, which is wonderful ספר, הקדמה לספרי חסידות, very very accessible, but to to look at some of the concepts that might help us especially for this תורה in particular. But we start off. The תורה says in ספר ישעיהו מ״ב:ח', "אני ה' הוא שמי", the way that we're learning because הקדוש ברוך הוא, again what it means that הקדוש ברוך הוא השם is, the way that we relate to הקדוש ברוך הוא, but

הקדוש ברוך הוא is the the אדון, he's רבונו של עולם, he's the Master of the World, "וכבודי לאחר לא אתן", therefore my כבוד will not be given to any others, "ותהלתי לפסילים", and my praise will not go to any עבודה זרה, that that nobody should should make a mistake and go after other seeming forces, whether it's nature or anything else, and ascribe any power to any other אלהים אחרים. There is only one אלוקות. הקדוש ברוך הוא is האלוקים. Now we're going to explain that there are מדרגות of of ייחוד עליון and ייחוד תחתון.

We'll give the best on our level, the way according to my understanding we can understand what we're talking about. This is what כלל ישראל was זוכה to by הר סיני. And through this, one can come to תבונת התורה לעומקה, which we'll speak, in-depth, a thorough understanding to the depth of תורה, נגלה, נסתר, סוד. In order to get to these understandings of תורה, a person has to do תשובה because, ultimately, הקדוש ברוך הוא is is giving שפע as much as we can handle. It's a matter of developing our כלי, ourselves as a receptacle in order to be able to receive, taking out any independence, any any blockage of the hose that we we could be a vehicle and we can receive everything that הקדוש ברוך הוא

wants to give us. Anything in there is going to impede and stop ourselves from being that kind of a כלי. So, גאווה, we said that last time, was גאווה was a בחינה of עבודה זרה. We're going to talk also about פגם הברית. But a person needs to do a תשובה שלמה which in order to be able to reach this level of תבונת התורה לעומקה. And the way to achieve this is going to be through דיבור, through spoken word in תורה. Over here, the the תורה starts off, well, you know what, I'm just going to take a step back and read, like I said, from the ספר שפתי חן, a little bit more of a lengthy introduction, but I'm going to do probably a little bit

less in the text than we normally accomplish, and I think it will be לתועלת. The ספר שפתי חן in the הקדמה ה', so he's going off he had described the ספירות, the 10 ספירות: כתר, חכמה, בינה (sometimes, depending for reasons beyond now, we'll say חכמה, בינה, ודעת or כתר, חכמה, ובינה, but for now we'll say that they're 10 ספירות: כתר, חכמה, בינה, which will be the מוחין, as it were, as we relate to it, the intellectual ספירות). And then there's חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות.

Some of these might sound familiar from ספירת העומר, the weeks of ספירה. These will be these will be the מידות. And there are different ways that we describe the dynamic between the the ספירות. But before, again, it would be like saying if there's the as we discuss the relationships between them, so the there's going to be different ways of expressing those. For we say, for instance, there's a giver and a receiver. Those might be expressed as שמים and ארץ, when the rain and the שפע comes down, the land receives it and it's able to bring forth to bring forth vegetation.

We might describe it as a זכר and and a נקבה. But he says like this: בראשונה יש לידע ולזכור, before we start going into the ספירות themselves, that even though the ספירות, which are one of the examples that we've used for instance is if white light is going to to want to interact with something that in and of itself is not fit to receive the light in that form, it might refract itself through a prism so that it transmits itself through the vehicle of different of different colors that can now play out on a screen, סוף מעשה במחשבה תחילה, at the end it will reflect the initial רצון, but the but the ספירות themselves are ways that הקדוש ברוך הוא interacts with us, not because

חס ושלום He's limited in any way, but in order that we should be able to receive. And therefore, even though each ספירה, whatever these mean, we're again we're going to build up concepts, we're not going to describe everything, interacts in a different פעולה, in a different action, a different way of with a different dynamic, however, בפנימיות everything is one, and everything is really coming from אור אחד, בלי שום פירוד. This is not reflecting any sort of a division חס ושלום to say to say in הקדוש ברוך הוא.

So skipping a little, he says, ואם יקשה, maybe you'll ask a question. So if you're telling me that כל מה שבכלל יש בפרט, and really every ספירה has every ten inside of it and there's no real division, so why did הקדוש ברוך הוא do it like this? אם כן, למה יש ספירות שונות? Why did הקדוש ברוך הוא set up this dynamic with different ספירות, different ways of relating to the בריאה, חסד, גבורה, תפארת, why, שחלוקים בענייני משפעתם, that all react and interact in a different way? The answers, the תירוץ, דאין השינוי בעצם האור, רק בעיני המקבלים.

When we see differences, we are not looking at something from the part of הקדוש ברוך הוא's relating to us, it's our way of receiving what הקדוש ברוך הוא is giving, דהיינו, when the אור is נמשך למטה בריבוי מדרגות והשתלשלות, as it goes through different series and different chains, so to speak, but it comes down to where we can receive it, and it becomes farther away from the source. So as it comes down to a world that's less abstract, so it's going to be received in the form of that each world is able to relate to it, כפי העוביות שמה שיגיע לו הריחוק עד שנשתנו להיות בו ספירות שונות.

An example he brings from a ספר called שפע טל is if you have white light, again, that shines shines into room, the truth is the entire room is lit up, and now you put different windows, screens that have different color shades in front of it, so the white light will be received a certain way, but כפי this ענין, nobody would say that that reflects a difference in the light. The light is shining in all of its in all of its strength, and the way that it's perceived is going to be different screens that were put the way that I see things through the red lenses with which I'm looking at it, that's כפי me, and not כפי the screens themself.

כמו חכם המלמד חכמתו לאחרים, like a person who has an understanding, a PhD in in physics, in engineering, whatever it is, and now he's trying to transmit accurately certain principles, certain formulas, certain ideas. The problem is, is he's speaking to people that don't necessarily have the same background as him, and they're coming from different cultures. Now each culture might have a way that it can relate to the underlying principle, but he's not able to just express it in his terms, because in that case it'll be gobbledygook, and if anything, it will lose something, because he'll be speaking over their heads.

And therefore, צריך להלביש חכמתו בביאורים ומשלים שונים כפי איכות כח המקבל. He might use a football analogy, he might use a you know a sports, what whatever whatever the case is, he's going to frame what he has to say in terms that the recipient can understand the truth of the principle without losing any of it. That's the strength of a משל is being able to be מלביש, to clothe a principle in terms that the recipient can understand without losing anything from the initial principle. לכל תלמיד הוא מסביר ענין בביאור ומשל אחר, he'll use different analogies for different תלמידים, כפי השגת שכלו, according to what they are able to understand, comprehend.

כן הוא באור יתברך, שהשינוי הוא רק לפי ראות עיני המקבלים, this is what we are receiving, the way that we relate to the ספירות, the way we we relate to how הקדוש ברוך הוא interacts with us, the differences are and the the the the handles that we use, the משלים that we use, the terms are כפי the מקבל, so that הקדוש ברוך הוא can so that we can learn מה הוא אף אתה, and not that it's in any way חס ושלום limitation on הקדוש ברוך הוא. אבל לגבי השם יתברך בעצמו הכל אחד, as far as השם is concerned, there is no differentiation in any of these things, it's an אור פשוט בתכלית הפשיטות.

פשיטות, אין בו שינוי, לא נשתנה ולא ישתנה. Now, it is important, in order to speak about something, we can speak about electricity and all the way that electricity works without truly understanding what an atom is or or what a particle is. I don't know that much about electricity, but the the the ספר the פיאסעצנא uses this משל. He says you can be able to talk about something and the way to relate to it without truly understanding the essence of it. So we don't understand exactly what we're talking about, but however, in order to create to to create to understand where we fit into עבודה, this is these are the tools that הקדוש ברוך הוא gives us.

And therefore, he continues on in הקדמה ז' that the ספירות are split up to what we said as מוחין, כתר, חכמה, בינה, and the מידות, which are חג״ת נה״י and מלכות. חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. The the the middle six after we're not talking about the the מוחין right now, but in terms of the מידות, so הקדוש they're split up really into two sections. One we will relate to is there's חסד, גבורה, תפארת תפארת, נצח, הוד, and יסוד. Those six sometimes we label in in one with one label called תפארת.

And then there's מלכות, which is לית לה מגרמה כלום. It's the ultimate receptacle. It doesn't really have of its own, but it takes from what came before it, and that becomes the sometimes we'll refer as the נוק, the נוקבא, the ultimate receptacle. So the תפארת will be in the place of the זכר, the דכורא, and the מלכות will be the נוק, which which will be the receptacle. The so those six, and these are terms that are going to come up, so it might sound a little technical, but again, I think it's worth the introduction, and I think that we'll gain from it.

These six ספירות are whether it's called תפארת are similar to a גוף. Sometimes we use these labels, that there's going to be a body, there will be a right, there will be a left, there will be ידיים and רגליים. And sometimes we'll talk about these six, we'll call them the שש קצוות or the ו״ק, ו' קצוות, that between them they they become we we relate to them as a גוף. And even that each ספירה will have its own specific השפעה, which is חסד will be on the right, the גבורה will be on the left, but ultimately they come together to be the תפארת, the the זכר, and then the the the מלכות will be the כלי, will be the will be the receptacle.

We mentioned before that sometimes we relate to these in different forms. So we when we talk about the תפארת encompassing the חג״ת נה״י and then the מלכות, so sometimes we'll refer to the תפארת as זעיר אנפין, and the מלכות will be the נוק' דזעיר אנפין. Sometimes we referred to already before that תפארת will be the חמה, the sun, the מלכות will have the לבנה, תפארת will be שמים, מלכות will be ארץ. But sometimes, and this might sound familiar, the תפארת will be called קודשא בריך הוא, and the מלכות will be called שכינתיה, the שכינה, the השראת השכינה in this world, where we see the manifestation what that it's reflecting back.

And this is a line which he explores further in a whole הקדמה: עיקר עבודת בני ישראל הוא ליחד קודשא בריך הוא ושכינתיה בכל המעשים. And this already should start sounding familiar, that the עיקר עבודה of כלל ישראל is to bring a ייחוד, to line up the קודשא בריך הוא and the שכינתיה, the השראת השכינה in this world, the way that we have a revelation, דהיינו לגלות את האור האלוקי השוכן בכל דבר גשמי. This hopefully resonates already with certainly the first תורה that we learned. And therefore, as we start this תורה, he says in י״א, כי יש ייחודא עילאה וייחודא תתאה.

There is a upper ייחוד, and there is a lower ייחוד. And I will give the last introduction, which according to my understanding, and then we will move a little bit more quickly through the material. The way that I that I think about this based on the the notes from רב עטיה, רב אליהו עטיה's print, but the way that that I understand what he's trying to say is that there's two ways to relate to the בריאה. When we talk about ייחודא עילאה, let's imagine for a second that you have a a a white page, a white wall, just a big white screen.

And I ask you, which spot is first? Right? Which spot is first? So the answer is that there is no answer. You could be going right to left, left to right, up, down, down, up. There's no real paradigm, framework. There's no real way of thinking the idea of any sort of a relationship between between first and second. But what I can do is I can draw a line, really in any direction, on that white space and say we're going to be go- going from, let's say, right to left, אלף בית, or left to right, 1 2 3 4 5, however you'd like to think about it, and say that if points are going to exist on that line, in ordering to use this frame to

have some sort of a to transmit some sort of a meaning, I'm going to pick a line, and that line will be a we'll call it a a timeline, however you want to think. And now things will operate according to these events and you'll have a framework to be able to create relationships between one thing and another. I think we discussed in one of the תורות that בראשית נמי מאמר הוא, time was created before the the first מאמר was to create time in order to have anything else, because when you have only אין סוף is there's no way to think about anything.

And therefore, once you once you have this line, you can think about it. Now, I'm just going to take the משל one step further. Let's say instead of a big white space, you it's just totally underwater. But also, without any relationship in principle between up, down, right and left, you have just total under underwaterness. And you have instead of a timeline, what we'll do is we'll make that into a ruler and you'll drop the ruler into the water. And now, again, anybody who's on that ruler has a 1 2 3 4 5 6 7 8 9 10, but the ruler itself is tumbling through the water.

There in principle, there is no relationship, there is no time, there is no, so to speak, substance or reality to what that timeline represents, other than to those who are on it. For people who are on it, so then if they're standing upright, there's an up and there's a down. And if you, let's say, put them into a ball, put them into a dome, they might not even realize that they're underwater, that they're existing within a bigger context, but rather they say that as far as they're concerned, the entire world from what they can see, from what's relevant to them, from what's been provided to them, is going to be a dome, whether around them individually or whether around the entire ruler, however you think

about it, you can call call it a 6,000-year dome in terms of distance, time, whatever you say. Now, put them inside this individual dome and, again, it's it's totally revolving and spinning in different directions. The relationships that we're talking about are only כפי the נברא. They're only כפי the one that's existing on this timeline or in their little sphere or what whatever it is. Now, let last point to the משל, let's say this dome and this ruler and everything that's inside of their little micro world is actually not made of a separate material than the water.

Let's say it's made of congealed water, call it ice. It's particles of the water that come together in a different ways that aren't that don't aren't any outer, external substance, but just an עביות, only a thickening, so that cuz otherwise it would just be ממילא absorbed. So what what happened is we created almost a thickening so that כפי it could really just disintegrate and be absorbed back into the whole, but so that כפי this this נברא, this thing that's operating on this spectrum, there is a seeming reality some to from their point of view it's more it's more substantial, it's more thickening, it's more congealed, but from the point of view of the somebody looking from the outside in, right, there's no difference between the

ruler, the ball itself, what's outside, what's inside, or even even the substance of this perceived מחיצה or this perceived division other than the form that it's allowing it to take. The משל is imperfect for many reasons. You can ask קושיות, but hopefully just conceptually. So now, there is a ייחוד עילאה. Outside looking in, there is zero difference between outside, inside, not just that הקדוש ברוך הוא runs the world, so to speak, but from outside looking in, there is there is אין עוד מלבדו in every sense of the word.

The from outside, inside, the dome itself, the ruler itself, the people themselves, there is literally zero independence to anything that there is. ייחוד תתאה is to almost from the inside looking out, different ways of thinking, הקדוש ברוך הוא is סובב the סובב the world and he's ממלא the world. From the inside looking out, so we perceive as there as being a reality that we live in, but we say that there is that הקדוש ברוך הוא fills up the world, from our point of view there is a world, that there הקדוש ברוך הוא runs the world based on השגחה, that הקדוש ברוך הוא provides life and a חיות and an essence of life, and that's what we're want to we want to tap into.

But at least from our point of view, we we come from the point of view that we have an existence and and some and a frame of reference. And for the way that I understand it, that's what we will say, so כי יש יחודא עילאה ויחודא תתאה. There is a ייחוד to be spoken of from the upper, from from the first way that we described, and there's a ייחוד תתאה, היינו שמע ישראל, ה' אלוקינו ה' אחד will be referring to a ייחוד עליון, אין עוד מלבדו. Know there is nothing else, and that we are we are, as it were, almost a figment of הקדוש ברוך הוא's imagination.

We exist because, in a certain sense, an imagination exists עד כמה that that that the imaginer or the dreamer wants it to exist, but without any independent reality, substance, anything, really, only as a function of of of what what there is, אין עוד מלבדו. וברוך שם כבוד מלכותו לעולם ועד is the ייחוד התחתון. וכל אחד מישראל צריך שייעשה זאת על ידו. This line is almost reminiscent, speaking about something else, from the first line of תורה ה', כי צריך כל אדם לומר כל העולם לא נברא אלא בשבילי.

There's an accountability, there's a responsibility. This is not for גדולים, this is for each and every one of us. כל אחד מישראל needs to say needs to go through to be מייחד this with our כוונות and so forth, and with our מעשים, that we should express this as a reality. ועל ידי זה יוכל לבוא לתבונת התורה לעומקה. And through this, we'll be able to get to a stage of תבונת התורה לעומקה, which the פרפראות לחכמה quotes that רבי נתן said that this is not necessarily one idea, but rather תבונת, התורה, and לעומקה refer to we'll translate into three different ideas.

The note over here suggests that תבונה is בינה, תורה is חכמה based on the זוהר, and עומקה is referred to to the depths is referring to כתר. But be that as it may, we'll come back to that. When when one goes through these ייחודים through his מעשים, he's aligning, he's bringing together all the parts of the בריאה to a to a point of אין עוד מלבדו, so then he can also tap into תורה, which is בעצם רצון השם. ישראל ואורייתא וקודשא בריך הוא חד הוא, right? אורייתא, the תורה is רצון השם, he will be able to come to a deep understanding of תורה נגלה and נסתר.

Now, we're now we're going to explain several stages how one can get to תבונת התורה לעומקה, because before this, a person needs to engage The vehicle that we'll use is דיבורים, is speech, and speech will be able to bring one to תשובה, so that a person can reach a stage of recognizing כבוד השם בשלמות. We said right in the beginning, actually, of תורה ו', we had discussed the difference between כבוד אלוקים and כבוד מלכים in Is that right? Yeah, צריך כל אדם למעט בכבוד עצמו ולהרבות בכבוד המקום, and the difference be in in how one can relate to כבוד שמים and עד כמה כבוד אלוקים, and עד כמה that a person ascribes to himself any כבוד, any גאווה, no matter how much he understands and

relates to השם, it's always going to be infinity minus one. He's always, as it were, carving something out. So, a person can say, 1, 2, 3, 4, 5, 6, 7, 8, 9, once you reach 99, it's still 100 minus one. If you can reach 100, so then it's a million. You can reach a שלמות, once a person is has his ביטול to הקדוש ברוך הוא, so then they're relating to the infinity, but עד כמה that they ascribe to themselves anything, they're taking something out of that. And therefore, through this speech, a person's going to relate to תשובה and תשובת המשקל and complete תשובה, and that's only going to be through not relating to גאווה in any way, and the דיבורים in תורה, we'll see, will

also show a person where it is that he needs to do תשובה. So, inside, כי מי שהוא במדרגה פחותה, any person who needs to work on, we'll see, פגם הברית, גאווה, תאוות ממון, הוא עדיין, so this is a nice word, עדיין means not yet, right? In other words, nobody's excluded, it's just not a question of if, it's a question of when, רחוק מתבונת התורה, he's still far away from understanding the depth of תורה, רק על ידי אמצעות הדיבור, through the vehicle of speech, יוכל לבוא לתבונת התורה לעומקה, כי היינו על ידי שמדבר בתורה בדיבורים, through articulating words of תורה, רבי נחמן has a big emphasis, even really when a person does not yet understand, that that that דיבורים have a big כח, even to a

to a young child, that דיבורים, speaking words of תורה even without understanding, have a tremendous power. The the the other the other idea, and and there's what to discuss about that, but for now, we will we we we will adopt this approach. We're talking about speaking words of תורה towards that end. Now, one other point: we say that תורת השם תמימה, אין דברי תורה מקבלין טומאה. When a person speaks words of תורה, that's able to cut through everything. On the other hand, we're setting up this this this stage where a person, with with all the תורה that one's speaking, but we're going to say that the תורה is or the effect of תורה on an individual is hampered depending on the מידות that he has,

on the גאווה and so forth. So, how will we reconcile this? So, we'll say that לימוד, that the difference is when a person approaches the תורה, what is his underlying כוונות? This is what over here the בית הלוי spells out: שכל לימוד תורה בהכנעה לפני השם יתברך, עם רצון לעשות תשובה, כבר יש בו איזה מדרגה של שבירת תאוה וגאות, that where on one hand we say that תורה cuts through anything, any of the חושך, brings able to bring a person to תשובה, on the other hand we're going to say that the תורה כלפי the person is almost dimmed, we'll see why, when he has these negative מידות, the question will be with all of his negative מידות how is it that he's approaching the תורה?

If he approaches the תורה the right way with the right כוונות, he wants to want, then that will be able to have the desired effect, כמו שכתוב: כי חיים הם למוצאיהם, the פסוק in משלי: they are life for one who finds them, למוציאיהם בפה. The פשט in the מאמר חז״ל is talking about the way to remember words of תורה, and it speaks about a מעשה with ברוריה who saw a certain תלמיד of רבי מאיר, I think, that was learning quietly, and about the benefit of מוציאיהם בפה, one who expresses, articulates the words with his mouth.

But over here we're bringing out this idea that חיים הם למוצאיהם, it brings life, חיות, the essence of life, true life, to one who articulates it, because through the spoken voice, מאיר לו הדיבור, the words will be able to light up for him. It's brought in the זוהר that there's the אור that הקדוש ברוך הוא created in ששת ימי בראשית is hidden in the תורה, sometimes we speak about this idea חנוכה time, and through this, a person can see where he's holding בעבודת השם, בכל המקומות, המקומות שצריך לעשות תשובה, where it is a person wants to תשובה, he doesn't even know what he has to work on, maybe psychologically he'll ignore the things he really has to work on, or maybe it's not because they're

big, maybe it's because they're subtle, he'll constantly come back to things that he perceives as big things. So through words of תורה, it will be able to align him in the appropriate way to understand where it is that he has to do תשובה, כמו שאמרו רבותינו זכרונם לברכה: פתח פיך ויאירו דבריך, open your mouth and the words will light up, ובכל פעם ופעם על ידי קול תשובה ותשובה, so this does not happen this does not happen immediately, right? Even when it comes to תשובה, we spoke about in תורה ו' אות ב' that תשובה is a בחינה of כתר, and כתר from פסוק in איוב is לשון of המתנה, of patience, הבא לטהר מסייעין אותו, there is a תשובה process.

Even when a person is engaging in תשובה, and he's going in the right direction, a person has to have patience, and go forward one step at a time, and to continue, we spoke about תשובה and תשובה על תשובה, so over here as a person continues going in this in this path, הוא הולך ממדרגה למדרגה, עד שיוצא ממדרגה פחותה, ובא לתבונת התורה לעמקה, and ultimately he will be able to reach this level of תבונת התורה לעמקה. ווייטער. Now you know what, I will just make one other point about about דיבורים, I think, and I think we'll end up having a little bit of time because the שיעור tomorrow about an hour, so it gives at least a little, and I hope it's not too much of

a left turn, but in my mind it was worth it and it was worth looking at it as I was preparing. I'm going to quote one more idea coming from the שפתי חן that this is really ideas that we've touched on. Says an אדם, this is in הקדמה י״ד: האדם נברא בצלם אלוקים, וכל איבריו הם דוגמה עליונה. הקדוש ברוך הוא relates to the world in a certain way, and we find a parallel, sometimes we talk about יד השם, it's not that the real יד is what's a human יד, and then הקדוש ברוך הוא has something called a יד.

הקדוש ברוך הוא created a framework with which to because he wanted to we can't talk about why, that's beyond us. This is not we can only talk about the idea that הקדוש ברוך הוא relates to us, we can't talk specifically anything about the אין סופיות. But הקדוש ברוך הוא wanted to relate to his בריאה, and therefore, he set up a system, we just spoke about the ספירות, to relate to us, and this has parallels in תרי״ג, in the רמ״ח איברים שס״ה גידים, in the way that the מצוות are, the ספירות, the עולמות, and the משכן, and even in an אדם himself.

And therefore, there's a parallel in we're created בצלם אלוקים, this is what it means, in all of the limbs, the way they were set up, and in the כוחות that a person has. Now, when we want to execute on something, let's talk in these terms, in כוחות: there's the רצון: I want, I need a place to live. There's the שכל, there's the חכמה, right? I need a place to live, so I want to build a house, so in order to have some sort of a house, I'm going to have to execute on plans, and we're going to go through this.

So there's the רצון, which is really בהעלם, it's really hidden, it's not articulated, it's very deep. Then after the רצון, there's the שכל, After this, a person is going to be מצמצם, he's going to have to quantify a little bit this רצון in order to ultimately bring it מכח אל הפועל, and he'll come up with an idea. This is going to be the ספירה of חכמה that it'll parallel, and this will actually be represented by the first י of י-ק-ו-ק. So what's hidden, the רצון, the כתר, will be the קוצו של י, והחכמה will line up with the first י.

Then after this initial burst of idea, there's going to be a מחשבה. It's going to be further quantified and established into into some sort of a of something articulable, right? Otherwise you're never going to be able to express yourself if you don't actually start quantifying this bursting of an idea into something. That's going to line up with בינה. After that, in our way of expressing this, there's different ways, there will be the קול. After a person knows the details about what he wants to say or ultimately execute, start translating, so then there is going to have to be a vehicle to express that, to connect the idea with something that's, for our sake, going to come out of one's mouth.

That's going to be the קול, that will line up with the ו. We've discussed in our תורות the שית קשרין, the six rings. What does this line up with, by the way, the number six? If there's כתר and חכמה, בינה, then comes the תפארת, the six ספירות: the חכמה, בינה, דעת, חג״ת נה״י: חסד, גבורה, תפארת, נצח, הוד, and יסוד. That's going to be the ו״ק, the the ששה קצוות. And then after that is going to be the מלכות. That's going to line up with what? What is ultimately going to be able to have some sort of an actualization of this initial רצון?

The דיבור, the spoken word. So it goes from the רצון to the שכל, the מחשבה, the קול, and the דיבור. And the דיבור will be at that point מלכות, and עולם העשיה, עקימת פיו הוי מעשה as well. And therefore, a person has to know, this I'm reading now from the ספר, וזה אחד מעבודות החשובה של איש ישראלי, one of the עבודות חשובות is לדעת שיש בכל דיבור קומה שלמה של עשר ספירות קדושות. The spoken word literally builds up, we're not even conscious of what's going on, all the whole construct of the way that הקדוש ברוך הוא created the בריאה, we have a parallel in the way that we do things, and everything is contained within the spoken word.

והארבע אותיות השם הויה, again the רצון, the כתר will line up with קוצו של י, then the חכמה will be the the י, and then the בינה will be the first ק, the the ששה קצוות will line up with the ו״ק, and then the מלכות will be the last ק. We, again, are trying to bring these ייחודים to have an expression of the י-ק-ו-ק, השראת השכינה, יחוד קודשא בריך הוא ושכינתיה. But what we do over here is בכל דיבור ודיבור בונה קומה חדשה למעלה. As we have a a אתערותא דלתתא, we create a what's called a מיין נוקבין.

We, because the whole world lines up, we have a spoken word, that's going to trigger things going back up, and then it's going to complete the cycle. הקדוש ברוך הוא is going to bring שפע back down, כמו שנמשך, and by spoken word, we're able to inject קדושה even into things in this world, into the seemingly mundane, the same way that we can literally create a קדושה. A person can be מקדיש something, give הקדש status something, create איסורים, create if create that something could be a קרבן, which then then if a person does something with a קרבן, they could be חייב פיגול.

There's so many spiritual things can be created, change the status of something through words, that ולטוב ולמוטב, in any direction. And and then he goes on the ספר over here to talk about the importance of כוונה. Again, we're not talking so much about that, and we actually said that the words of תורה, even without specific understanding, although with the right intentions, can have that effect. Back in ליקוטי מוהר״ן, maybe we're repeating a line, I don't remember, כמו שאמרו רבותינו זכרונם לברכה, פתח פיך ויאירו דבריך, when a person opens their mouth and they articulate and they light up your way, בכל פעם ופעם על ידי כל תשובה ותשובה הולך ממדרגה למדרגה, עד שי...

עד שיזכה למדרגה לתפוס את התורה לעומקה, ultimately. Okay. Now, וזה ששאלו יוחני וממרא, these were the head Egyptian magicians, they said to משה, חז״ל bring down, גמרא מנחות: תבן אתה מכניס לעפריים? The פשט way of learning that גמרא is משה רבינו is coming with these miracles, and they said, you're going to bring magic to magic town? We're not going to appreciate it. And the response to that is, well, if I would bring miracles to somebody who doesn't know any magic, so they would think oh I'm doing magic.

If you're an expert in magic, then you can appreciate that what I'm doing is actually miracle. Egypt was the most advanced society, right? If you want somebody to appreciate a diamond, then don't bring it to the street, go to the diamond district, and they'll know what they're looking at. So that that's the response: תבן אתה מכניס לעפריים? Are you going to bring wheat to the wheat market? והשיב להם, אמרי אינשי: למתא ירקא to the city of vegetables, the place of vegetables, ירקא שקול, that's where you should take the vegetables.

Now we're going to learn this in the פנימיות. תבן זה בחינת תבונה, like תורה, כמו שכתוב תבונה תנצרכה, that תורה will guard you. And therefore, according to this, ויוחני וממרא were asking, שהם הבינו שמשה רוצה להכניס תבונת התורה לישראל, they understood that משה wanted to take כלל ישראל out of מצרים so that they could be מקבל the תורה, be receive all these that relate to all of these ייחודים to הקדוש ברוך הוא through through מעמד הר סיני. ועל כן שאלו, and therefore they ask, כי בזמן שאין ישראל עושים רצונו של מקום הם משולים לעפר, that when כלל ישראל is not doing what they're supposed to be doing, the גמרא מגילה says that this nation is משולה לעפר משולה לכוכבים, depending what their what their status

is. This nation in מצרים was not on a high spiritual level and therefore they are like עפר. Right? The the it says, ואיך יוכל להביאם למדרגה גבוהה לתבונת התורה? How are you going to bring them to such a high level? Meaning, like לקוטי הלכות explains, הם שאלו also that they were asking him that it's one thing if they're holding on such a low level, then it's one thing for you to take them out of מצרים, but what place do you have, what standing do you have, where is your היכי תמצי for thinking that you're going to bring them to understand, to תבונה, to תורה?

וזה תבן לשון תבונת התורה, אתה מכניס לעפריים. You're you're bringing תבן to עפריים, meaning you're going to bring תבן, the תורה, to people holding on the at the state of עפר, of dust, זה בחינת עפר, היינו מדרגה פחותה. והשיב להם, so משה רבינו said back to them, אמרי אינשי. אמרי is a לשון of words. You know how I'm going to do that? Through the power of words. היינו על ידי אמירה, על ידי הדיבור של איש ישראלי, הוא מאיר לו לכל המקומות שצריך לעשות תשובה. You're Right! They're holding on a low level.

In order to get out of that level, they have to do תשובה. What's going to get them to תשובה? Words, the articulation of words. And therefore וזהו למתא ירקא, to the place of vegetables, למקומות שצריך לעשות תשובה. מתא is a place, ירקא is vegetables, but in the in the in the פנימיות we're going to learn ירקא is a reference to תשובה. ירק הוא בחינת תשובה, כמו שכתוב, אמרו במדרש, וירק את חניכיו. When does a person go back from war? It says when a person was afraid. What are they afraid of?

They're afraid of their חטאים. So therefore, in order to engage in war, what's the first step? A person needs to do תשובה. And therefore, what did אברהם do? וירק את חניכיו, he was מזריז them, but it means וירק as he got them to do תשובה, הוריקן בפרשת שופטים, that he was that he was מזריז them before going to war, like it says, היינו שזירזם לעשות תשובה, כי פרשת שופטים נאמרה על תשובה. That פרשה, דברים כ' ח', says מי האיש הירא ורך הלבב? Who is it that's afraid?

The גמרא says הירא מעבירות שבידו. And therefore, when אברהם אבינו was being מזריז them to go to war, וירק את חניכיו, what he was really doing was engaging them in תשובה. So we see that ירק is a לשון of תשובה. And what משה רבינו was telling them is למתא ירקא, I'm taking the אמרי אינשי, using words to take them למתא ירקא, to a place of תשובה in order to be able to bring תבן לעפריים, תורה even to a person that was previously holding on a low level.

So a person can go from the lowest depths to the highest heights through words, through the תשובה process, תשובה על תשובה, ממדרגה למדרגה, ultimately being able to get to the to תבונת התורה לעומקה, תבונת התורה לעומקה. כמו שרבנו זכרונו לברכה over here, it says, וזהו אמרי אינשי למתא ירקא, היינו על ידי אמירה, הדיבור של איש ישראלי, through the words, למתא ירקא, to the place of תשובה, למקומות שצריך לעשות תשובה, they'll learn through the words, through tapping into תורה, where it is that they have to focus their efforts on תשובה.

יאיר לו הדיבור שיוכל לעשות תשובה. We actually this sounds somewhat similar to to what we said in תורה ה', right? We said that when a person... oh, well, you know what? We'll we'll we'll speak it out in a second. So וזה ירקא שקול. What is שקול? שקול means to take, but שקול means שקול. שקול is equivalent, בחינת תשובת המשקל. There is an idea of תשובת המשקל, I think it's referred to in different ways, you know, to the extent that I benefited from an עבירה, so then a person would engage, you know, let's say fasting or some degree of suffering to literally cleanse themself from from the from whatever it is that they that they integrated into themself from עבירה, like we said last time, that

a person could empty the sack, empty the sack from whatever negative behaviors there are, but if the sack itself has something wrong with it, so then it'll still have holes, it won't be able to contain things. Through תשובת המשקל, a person can literally cleanse themself or, like we spoke about earlier, go from into difference between a צדיק גמור, צדיק שאינו אינו גמור, but a person can literally get to that that level where he's כולו תשובה שהדיבור יאר לו שיוכל לעשות תשובת המשקל ממש. It was תורת חסד where we discuss the idea of a צדיק גמור, צדיק שאינו גמור.

And that's how a person can get there. Okay. Now, אך לדיבור so now we explain that through speaking out words of תורה, the תורה will light up a path where one has to focus their efforts in תשובה, they'll be able to go ממדריגה למדריגה, תשובה על תשובה, until finally they're able to do תשובת המשקל, reach that stage of צדיק גמור where they have nothing in themself that has any you know independence, all's גאווה, all's תאווה, פגם הברית, and they'll they'll become a כלי there where they can be have התבטלות and relate to תורה לאורייתא וקודשא בריך הוא.

Now we're going to explain another תנאי. אך הדיבור שיאר לו, אך לדיבור שיאר לו אי אפשר לזכות כי אם על ידי כבוד. A person has to this we already spoke out from the first opening paragraphs of תורה ו', היינו שיראה שיהיה כבוד השם יתברך בשלמות, שיהיה כבודו לאין נגד כבוד השם יתברך, that כלפי הקדוש ברוך הוא he is considered he is considered nothingness. The the the the the the idea So in one context we spoke about it in תורה ו' כבוד אלקים and כבוד מלכים, but we actually saw a similar idea in תורה ה' אות ב' where we were talking not in terms of where a person needs to do תשובה on an individual level, but how to be מבטל what the reason on a

כלליות'דיק level where גזירות is coming from on the כלל, this idea also. We even says, ודווקא כשעושין המצוות בשמחה גדולה כל כך, where a person does מצוות so so לשמה, so too in line with רצון השם, עד שאינו רוצה בשום שכר עולם הבא, אלא שהוא רוצה שיזמין לו הקדוש ברוך הוא מצוה אחרת בשכר מצוה זו. Not only doesn't doesn't he want any physical pleasure, not even is talking about גאווה and כבוד to himself, but even if he wants שכר עולם הבא, that שכר is also something that's a self-interested רצון.

So we discussed this idea in many places already, the difference to even in one iota, the difference in what one can achieve as he works towards having a שלמות in כוונה where he factors himself totally out of the process, and he's able to relate to the אינסופיות and then back down understand where he has to do תשובה, where the גזירות are coming from in כלל ישראל, and where he still is a little bit Instead of looking out of glass, רב שמשון פינקוס brings a משל, when there's a when a person cares about the silver, a person cares about the ממון, you know what happens when there's silver on the glass, it becomes a mirror, you can't see past it, you can see you can't see

past yourself. And therefore, he says back in the text in ליקוטי מוהר״ן, אי אפשר לזכות כי אם על ידי כבוד. היינו שיראה שיהיה כבוד השם יתברך בשלמות, שיהיה כבודו לאין, he factors himself totally out of the process, נגד כבוד השם יתברך, היינו על ידי ענווה וקטנות, through totally total ענווה, כי עיקר בחינת הדיבור הוא מכבוד because דיבור, like we spoke about in סעיף ז' relates to the ספירה of מלכות, we talked about which relates to כבוד, we talked about earlier, כמו שכתוב, מי הוא זה מלך הכבוד, מלכות and כבוד line up, היינו מלכות פה.

And therefore, when a person engages in דיבורים in words, which are really the expression going back back back to what his רצון is through ענווה and התבטלות to הקדוש ברוך הוא, that's really where he's setting up that מלכות reflects back and lines up, it's מייחד קודשא בריך הוא ושכינתיה, that's that that's where we're able to bring ייחודים, that's where a person is able to to to to to engage to align מלכות up, כי כשהתורה באה לתוך דיבורים פגומים. Now what happens the other way? So if דיבורים are able to bring out the מלכות, what happens if a person speaks words of תורה, but his intention in his words, right?

What's a word? "Thank you", "thanks", right? Depending how I say something, I just said two totally different things, right? If I say, "Great", you do something bad to me, I say, "Great", you know, "Great, what now?" The words literally are a form of the כוונה. Now what happens if the words of תורה stand on themself, what happens when I say words of תורה, but the my part of my intention is either for כבוד for myself, I want to be a big rabbi, whatever whatever it is, or other other תאוות.

So are those different words? Did I say the words of תורה? The word Are the words of תורה without We said that words of תורה without having a specific understanding in the words, those can have impact. What happens when I I the the my intentions are not even there? כי כשהתורה באה לתוך דיבורים פגומים, לפה פגום, לא די שאין דיבורי התורה מאירים לו, not only will the תורה not have the desired effect to bring him towards תשובה, כי אם גם עצמה נתגשם ונתחשך שם מפיו. Even the words of תורה will be נתגשם as it were.

Now, נתגשם means to almost become physical, but what does that mean? What are we talking over here? You'll see very often, רב וולבה, if just a little a little plug the the to from a מוסר perspective to the עלי שור שיעורים, but the in the introduction to עלי שור, רב וולבה speaks about people that approach דברי חז״ל, מאמרי אגדה, and they approach it from the wrong point of view. Are we looking to be מבטל ourselves to חז״ל, to understand what the תורה is trying to bring out, to use the rules that the תורה provides us, that the the ראשונים provide us in order to understand what חז״ל are trying to tell us?

Or do we have a point of view, and as a דרשן we go and find, right, it would be like a lawyer writing a brief and just doing searches to find isolated sentences and paragraphs that support his point and building them into a structure so that they say what he wants to say? If a person does that, so then he's not being מבטל himself to the אין סופיות, he is not trying to bring use maybe his own terms, his own analogies to understand the strength of the שורש of the תורה to plug himself into the תורה, but what he's doing is he's using words of תורה to plug themselves into him.

And now he's being מגשם, as it were, the תורה. The words may be if approached right the the words of תורה do have an infinite quality, and now he's darkening the words of תורה by by by doing it through his glasses, through his perspective. כמו שכתוב: לא ימוש ספר התורה הזה מפיך, פסוק in יהושע. לא ימוש, what does it mean over here? ובחינת וימש חושך. חושך by the מכת חושך was thick, it was tangible, you could feel it. Says in the פנימיות of the פסוק, not just that the תורה shouldn't slip out of your mouth, but it means לא ימוש, it shouldn't be tangible, היינו שלא יתגשמו ויחשיכו מפיך, that you shouldn't be מגשם words of תורה, you shouldn't turn them into something that is

that that is physical. Don't don't feed the תורה through through you to put a limitation on תורה. כי על ידי שאין משגיחים שיהא כבוד השם יתברך בשלמות, because if a person is not משגיח, does not guard himself and guide himself to approach כבוד השם instead of כבוד מלכים, to realize that he is being מבטל himself to the infinite, but rather his intentions in the words again, even the words themselves, is approach himself: Thank you so much, what's next? Thank you, what's next, right? Depending what you said, right?

So what is he doing? Everything is being fed through his כוונות, and his כוונות are the silver on the mirror. He's not looking through the mirror, he's looking back at himself. היינו על ידי גדלות, through his גאוה, he's ממעט כביכול את כבוד השם. על ידי זה אין יכול לפתוח פה. He won't even be able to open his mouth, not in the right way. It means he's not opening his mouth for words of תורה, he's opening his mouth for his own words, but he won't be able to articulate תורה because he can't even get there.

He becomes incapable. ובבחינת a פסוק, the פסוק says in תהלים י״ז, פסוק י׳. The פסוק says חלבמו סגרו, this is the actual פסוק, because of their חלב, their fat, their indulgence in physical pleasure, סגרו, they close their eyes from seeing, from realizing הקדוש ברוך הוא, פימו דברו בגאות, their mouths spoke with arrogance. But the way we're going to read the פסוק over here, it says סגרו פימו, their mouths were closed, דברו בגאות, because they spoke in with גאוה. This, now their mouth are closed, their פה is closed.

כמעשה דלוי בר סיסי, a certain מעשה in ירושלמי, שהעלו לבימה, they put him on a pedestal, ותפסה רוחו עליו. They wanted him to דרשן and to say הלכות, they asked him שאלות. But what happened was, once he was on the pedestal, he had a certain feeling of גאוה, of arrogance, ולא עני לון, and therefore he wasn't able to answer them, his mouth was closed. Again, משפטים בל ידעום, the fact that you can say civil, well we know our משפטים are not civil law, they're רצון השם. When a person is looking at things through גאוה, then they can't relate to to רצון השם, and their mouths will be closed from speaking תורה.

כי על ידי הגאות זה בחינת עבודת אלילים, because גאוה is really a בחינה of עבודה זרה, ובעבודת אלילים כתיב: פסילי אלהיהם תשרפון באש, that idols will be burnt. Now, something that needs to be burnt may as well be burnt right now. So if a person his רצון, his חכמה, שכל, but he's looking at his גאוה, so then what's going to be the outcome of that? What's going to be the מלכות, so to speak, of the סטרא אחרא, like we spoke about on the first תורה? What's going to be his דיבורים?

His דיבורים are not going to be דיבורי תורה, and therefore, when a person has גאוה, it's as good as already not being able to say the words, his mouth is already shut, and we're going to bring a comparison from an actual הלכתי comparison: כל העומד לשרוף כשרוף דמי, that anything that stands to be burnt, it's as if it's already burnt. וכתותי מכתת שיעוריה, and therefore, even if let's say you needed a שיעור for a שופר, but the שופר can't be used because it's אסור להנאה and it's in a status of where it's supposed to be burnt, then it's not there's no length to it.

It's really just a bunch of, because what's burnt? Ashes. It's really just a bunch of ash particles that happen right now not to have been burnt and come apart yet, but it doesn't have a שיעור. So something that stands to be in a position, it's as like it's already like that, כמובא בגמרא לענין שופר של עבודת אלילים, וכיון שמכתת כתות שיעוריה, since it doesn't have a שיעור, since once a person means that he has גאוה, and גאוה is like עבודה זרה, and עבודה זרה his דין is לשריפה, so אין לו כלי הדבור לדבר עמהם, it's like he's already burnt, already nullified, and therefore it's like he doesn't have a פה now, and if he doesn't have a פה, he can't say words of תורה.

If he can't say words of תורה, then he's not going to be able to get enlightened where to do תשובה, which means it won't be תשובה על תשובה, going from the low level to the high level, to come to תבונת התורה לעומקה, which is where we're trying to get through understanding these יחודים. אך כשהוא נזהר ושומר כבוד השם שיהיה בשלמות, however, when a person is נזהר and he does guard כבוד השם, שהוא נבזה בעיניו נמאס, that he has no trace of גאוה at all, the פסוק in תהלים says: נבזה בעיניו נמאס ואת יראי השם יכבד.

So that קאפיטל is actually in ט״ו, it's teaching us how to be proper עבדים of הקדוש ברוך הוא, all right, it says: מזמור לדוד השם מי יגור באהלך. The פסוק itself is פסוק ד׳, so the פשט on the פסוק over here, it says נבזה בעיניו נמאס ואת יראי השם יכבד, a despicable person, I am reading through the Living Lessons תהלים, נבזה בעיניו נמאס is a despicable person who intentionally sins is abhorrent in his eyes, ואת יראי השם יכבד, and he honors those who are יראי השם. But the way that we're learning the פשט is נבזה בעיניו נמאס, talking about a צדיק who is not satisfied with himself because he always knows that he can he can do better, so that if, trust me, right, if

you think about it, I am not doing anything that's beyond my potential. I mean, that's what makes sense, right? So where is it that a person can can do, if anything, I might look at somebody else and say, I don't know what they did, but it's possible that they went the extra mile. But when I look at myself, can I really tell you that I went the extra mile? I'll say that no, I did a lot. Could I have done a drop more? So if I know I could do a drop more, so then I didn't totally use, if I'm going to be held accountable for the כחות that הקדוש ברוך הוא gave me.

So נבזה בעיניו נמאס, that when I look back at myself, I don't care what I did, I did my potential minus X. And therefore, to a certain degree, not in a destructive or a יאוש way חס ושלום, but a person could be self-critical, but a person who has zero, therefore there's no trace of גאוה. No matter what I did, I did my potential minus X. What am I being גאוה'דיק about? All right? And so sometimes maybe I did the big things, I didn't do the small things.

Well, the big things might be easy to do, maybe I'll be judged harsher for not doing the small things. Once I realize the גדלות of הקדוש ברוך הוא, now what's the עצה to do this? So again, a little a little plug for the עלי שור שיעורים, if you go listen, they're worth it from a מוסר perspective, the וועדים on התלמדות, okay, it's also a podcast, but it's developing a world outlook to where if if you view yourself, the upshot of it is, is if I view myself, my world, my everyday interactions as being, I'm on I'm an apprentice, right?

I'm in a I want to see if I'm going to get a job, so they put me into a situation. My life is a video game, however you want to say, everything that I do is a training session. So one person's training session might be to sweep the floors, and the other one's might be to be the ראש ישיבה. Maybe I'm going through different, I think doctors cycle through different specialties, and then ultimately they pick one. One specialty might be much less כבוד than the other, but to bring out a person's strengths, you're not going to have any more גאוה when you're cycling through the cardiology specialty than through the lower one.

Each everybody cycles through every stage. So if every stage הקדוש ברוך הוא puts you into the position of being a big ראש ישיבה or a big גביר, and now the question is is I just gave you all the tools. Don't have any גאוה because of that. The question is, how are you going to react and relate to עבודה in this particular situation? Oh, you gave a million dollars? Your test was to see if you can give ten million. What do you have a גאוה if you did a million?

Because you had a lot of money, I gave you a lot of money, I put you in that situation. Life is a התלמדות, life is a training ground, there's no room for גאוה, okay? So over here, it says a person is נבזה בעיניו נמאס, על ידי זה יוכל לדבר דבורים המאירים. Once a person puts themself where they can't possibly have any גאוה, that's where their words will light them up on the proper path, בבחינת והארץ האירה מכבודו. We already spoke out, not again, that that שמים and ארץ are ways of looking also at תפארת and מלכות, that the ארץ is going to be האירה מכבודו, the ארץ is מלכות, and therefore, reading the words, והארץ is the is or the ארץ is דבור, also מלכות,

האירה, will light up for a person, מכבודו, because through that, a person will be able to do תשובה, will be זוכה שמים will line up the דיבור, the שמים and ארץ, the קודשא בריך הוא ושכינתיה, the דיבור and what comes before with the with their really original רצון, and then if he's able to speak words appropriately because he's מבטל himself, because they're not clogged up with his own self-interestedness, ויאירו לו לתשובה, then he'll be able to align himself with רצון השם, ויוכל לבוא לתבונת התורה לעומקה כנ״ל, and he will be able to understand the תורה with all of its depths.

Okay, I hope that I did not confuse us with left turns. Most of the pieces are not like that, we read much more straight through and try to limit it to some of the things just to round out the words in the text themself, but if it was helpful, and you could drop me a note if you'd like, if it was helpful, then then I I thought from from my head, I hope I expressed it well, I thought that there there was some value there. Okay, thank you very much, and I look forward also to next week.