LM 11.3 — Ani Hashem Hu Shemi, Part 3 of 4 · תורה י״א

Torah י״א, we will be starting from אות ו' giving a brief סיכום to where we're holding to try to just bring us current if we haven't looked at it in a while. Like many of the תורות, some are more complex than others, as we take a concept and break it apart until we bring it back together, and then, Be'ezrat Hashem, the concepts start to come together hopefully, and giving us a kind of a little bit of a of a easier way to think about it as it comes together, and then we'll read it into the פנימיות of a מאמר of Rabba bar bar Chana again.

So, the the the Torah it started off in אות א' that there is such a thing as ייחוד עליון and ייחוד תחתון, and that כל אחד מישראל צריך שיהיה נעשה זאת על ידו, that every person should see to it that through him these ייחודים are accomplished, and through that יוכל לבוא לתבונת התורה לעומקה. So, in the first shiur we really explored a little bit further some of the idea based, you know, לפי כפי our understanding of of what we're talking about over here. But anyway, so we said that as a person works towards this, the idea is to bring a person from the lowest rungs to the highest rungs, which were framing the highest rungs of a of an attachment to HaKadosh Baruch Hu, to

Torah, as an understanding of תבונת התורה לעומקה. At that point, we took a step back, and we said, "Well, how is a person going to be able to to to zocheh to elevate himself?" We said that this was through articulating words of Torah, through articulating words of of Torah. We we know that even though in this world actions seem to be the most the most tangible thing, the most real, and then there's speech, and there's thoughts, but this is only because of our viewpoint. In terms of the creation, the בריאה, the the stages in which HaKadosh Baruch Hu set up the world, so the it could be that the analogy that we had given earlier, sometimes you could think either in terms of a projector

and a screen, right? What you see on the screen seems the most real, but if there's a scratch on the screen, that makes the least difference to if there was, let's say, something that was messed up on the film or in the code or, you know, something in the machine would ultimately have a much greater impact, or, you know, computer programming in general, same idea, if there's a scratch in the pixels of the screen that would do one thing, if there's a bug in the code. So, things that seem to be more ephemeral, more passing, more abstract to us aren't less real, in certain ways are much more real.

And over here we said that in order to elevate oneself his spirituality, how we're going to relate to it, words, we're not talking as much specifically we're going to talk more about kavana and hisbatlut and things of that nature, but we focused over here on the idea of of attaching oneself through the idea of articulating words of Torah, through speaking the words, it's there's a there's a lot to be said about the idea not just of of reading with one's eyes and with one's thoughts, but about articulating the words of Torah.

And as a person is zocheh to teshuvah, עוד ועוד teshuvah, so then he'll be zocheh to understand. And we tied this into a Gemara, which we'll come back to today, of a conversation between Yochani u'Mamre and Moshe Rabbeinu, we discussed in the first Torah. Now the תנאי for these words to have an effect is that a person should not have ga'avah, that a person should have hisbatlut, because if I'm trying to understand something, I want to bring myself close, I understand that the Torah is an expression of רצון השם and it's it's expressions of the infinite and so forth, so I want to find myself in Torah.

But if a person, this is the way that we understood it, the way that we explained it, when a person has ga'avah, so what they're saying is that I'm the master of my of my thought process, of my domain, my רצון, I find myself within myself, it's my כחי ועצם ידי, I'm trying to see the world through my eyes in a certain sense. And in in that context, even if a person is going to say words of Torah, you you see it all the time that people plug things into into their own understanding.

I saw a story on Shabbos in the ArtScroll print of the Orchos Yosher, Rav Chaim Kanievsky, zecher tzadik hakadosh livracha, the the in the in his section on shtikah, so the the the ArtScroll prints some stories in the back of the middot, and I'll just read what it says just because it's interesting and it relates specifically to this point. Rav Chaim said that when he was home from Petach Tikvah in Bnei Brak on Shabbos, so bachurim would send questions with Rav Chaim to ask the Chazon Ish, mostly clarifying things that they had heard in his name, and said Rav Chaim that in that it seems to me that never once was the news they heard entirely correct.

In half the cases, he had not said it at all, and in the other half, he had said the exact opposite. And parenthetically, he added in, that is why one should not believe things that are said in my name either. But in any event, one of the talmidim of Rav Chaim said that it was not a deliberate lie, but it was either imagination or a lack of understanding what the Chazon Ish said, and Rav Chaim told a story that one time somebody had come to ask the Chazon Ish a question, and Rav Chaim had heard both the question and the answer.

So the Chazon Ish said with a smile, "If you want to see something interesting, follow the man and ask him what I answered him, and you will see that he will tell you the exact opposite." Rav Chaim followed the man, and he asked him, "What did the Chazon Ish tell you?" And he told me the exact opposite of what the Chazon Ish had answered. In his wisdom, the Chazon Ish had seen that the fellow understood only what he wished to understand, and he was not overly concerned with knowing the Chazon Ish's view.

Rather, he had wanted to hear a certain answer, and he heard what he wanted to hear. And that was not, well, he was not misframing what the Chazon Ish had said on purpose. And this, I think, speaks to to the idea that we're talking about also, that when a person is coming from a point of view of ga'avah, so then it would actually be megashim, u'machshichim, it'll actually make the Torah, what he speaks will not be trying to find himself within the infinite, but it'll be plugging in whatever he hears, words of Torah, into his understanding, because he is speaking within his universe, and therefore it will not have the desired effect.

So the tenai for these words, for the divrei Torah to be me'ir, to show him where to do teshuvah, to understand how he should have hitbatlut, to bring him to this from up the rungs to תבונת התורה לעומקה, is to not have ga'avah. And when he has anavah, so then we spoke out the idea of vav, that it adds a vav. Vav is representative also of ואלה המשפטים, תוספת קדושה, how we spoke out how anavah and how how kedushah go together, that ta'avah, specifically in an עריות'דיק nature, and ga'avah, how ni'uf and ga'avah go together.

And we said that kevad peh, being held back from clarity of speech, so when you add the vav into there, that turns it into כבוד, כבוד השם, התבטלות of Hashem. When a person has hisbatlut and anavah, and it goes together with a with a ו, with the ואלה, with a תוספת קדושה, he's able to make it that the כבד פה, that is going to that the words are going to have their desired effect, it'll add the ו towards כבוד השם, and that ו, as we explained, is representative of טל אורות, of the thirty-nine lights, that's going to be מאיר his way to be able to do teshuvah.

The way to get to this anavah is through שמירת הברית. The nature, this is the last point that we made, the שמירת הברית is actually there's two בחינות of שמירת הברית. There is the the a lower level and a higher level, and we're going to focus a little bit more on that today, that there's a שמירת הברית בשלימות. This does not mean that one can skip steps. We'll see how it how it all goes together, and through שמירת הברית, again, a person's able to come to to anavah, in order to be turn כבד פה to כבוד השם, in order to speak words that are מאיר, to show him where he has to do teshuvah, to rise in rungs to get to תבונת התורה לעומקה, and

this is our our our map towards growth. So at this point, we spoke out last time the two levels of שמירת הברית, and we connected them to יחוד תחתון and יחוד עליון, and now we're going to move forward in that topic. וזה, this idea we spoke out the two בחינות of the name of of הקדוש ברוך הוא, of Shaddai, how it relates to the יחוד תחתון, יחוד עליון. So now we're in אות ו, וזה בחינת הלכה, which is תורת הנגלה, the ד' אמות of halacha, opening up a Shulchan Aruch, who's seeing how we relate in a in in our practical world towards רצון השם.

ששה סדרי משנה we related to like the the the six days of creation, as Shabbos is representative of the the the next level, of the יחוד עליון, and all of these is a בחינה of הקדוש ברוך הוא, as it were, being מתלבש, that that that הקדוש ברוך הוא is is as if communicating, interacting with us, as it were, through a through a screen, through a medium, as it were, which we discussed in the context of the Sar HaOlam, the angel called Matat, we can call it teva, but through some sort of a screen.

That that that's one level. Now, even though, and it's important, even in halacha there are סתרי תורה. There is if as a person, there's there's different levels of relating to sod, of of raz, which we'll see, so there are definitely secrets that are hidden in that how many words a bracha has, I saw or maybe Rav Maimon mentioned, על נטילת ידים is ראשי תיבות עני, because the the the bracha also, because as a person washes and says על נטילת ידים, so then there's it links to a bracha for parnasa, but there's all however these things work, there's a tremendous amount of of sod and of hidden Torah that is underneath the screen of halacha.

But be that as it may, halacha is the way the that area of Torah where we relate to this world and relate to the עולם העשיה, and there's kabbalah, which Rav Chaim Vital says that the the relates to to almost higher levels in the Right, so in in our in in our explanation where we've spoken about, again, either in terms of a computer program or screen, there's different iterations. Everything that's ultimately plays out on the screen really is inherent in the earlier iterations, in the earlier code and all of those things as well, going back to the thought process or the kernel of the thought process of the person that was starting to execute on it, but it takes a different form.

דהיינו, if this example helps, it helps, and if not, not. But let's say there is a we we say that the the Torah was was created before the world as we know it, which means that there was an expression of of mitzvot, it was expression of Torah in in all the worlds. So what happens, we have a masechet called Oholot that relates to death, relates to טומאה וטהרה. We have mitzvot, if you're learning דף היומי, we were talking about the mitzvah of יבום, when there's brothers and a brother dies without any children, and now he has a living brother and how what what the mitzvot are for that living brother to marry the widow of the first brother.

When Adam HaRishon learned Torah, when Adam HaRishon learned the mitzvah of Oholot and יבום, before we say that death was introduced to the world, when there was no other people this, and again, we're speaking of things that we don't really understand, Adam HaRishon had a mitzvah, and theoretically he would have gone straight into גן עדן, or however it was, had he not sinned. So when Adam HaRishon learned the equivalent of what Masechet Oholot was, when he learned the mitzvah of yibum, was he learning it in the same dos and don'ts and details as we have it?

No, it was operating at a in in a in a different level. And over here also, so ר' Chaim Vital says, we'll take this for what we understand it to be, that our תורה, וזה לשונו: in the this is written in the הקדמה of Shaar HaHakdamot of Etz Chaim, I'm reading from a note that I have in my print, תורתנו הקדושה כלולה ונמצאת בכל ד' עולמות אבי״ע. We discussed already אבי״ע, אצילות, בריאה, יצירה, עשיה in other shiurim, but the Torah, there is some sort of an expression of the Torah that goes up through the the the layers of the the the worlds, the layers of creation, until it goes down to the עולם העשיה, which is where we find ourselves.

כי שם הוא, כי שם היא מופשטת מכל הלבושים הנקרא פשט, פשט מלשון פשטתי את כותנתי, that over there the Torah is it doesn't have the the מלבוש that we find over here. The Torah is, as it were, dressed up in a certain way. In in this world, there's a way that we relate to it. הקדוש ברוך הוא gives it in a form that's palatable to us over here, but in the upper worlds, where existence is takes on a different form, so the Torah also relates to those levels.

There's a It manifests its way in different levels over there, שבחינת המלבושים החיצונים שהוא אגב עור אדם הממשמש עליו אלף פעמים. Okay, but in any event, the the the the the point is is that there's a certain level of Torah that is not, as it were, dressed up in the this-worldly expression of halacha, and that is the בחינה of Kabbalah. So there's a much closer yichud. We relate to הקדוש ברוך הוא over here through through the creation, through nature, through the מט״ט angel, through different types of screens, so that otherwise we would be blown away, or we wouldn't have avodah, it wouldn't be it's not that it's holding us back, if anything it gives us an avenue to be able to relate to הקדוש ברוך

הוא. However, there are certain expressions of Torah that are on a higher level, and that's so so and that's a closer yichud, that's a higher level of yichud to to to Hashem, where we don't have to work through these other pieces that we have, through these other expressions in this world that we have. So again, so the sefer says: בחינת הלכה וקבלה, קבלה היא בחינת השתחוו לה' בהדרת קדש. If you look at the ראשי תיבות, the first letter of השתחוו לה' בהדרת קדש, which is in a kapitel that we מזמור מזמור שיר מזמור שיר ליום השבת, that we say only on שבת קודש, so the ראשי תיבות are ק, ב, ל, ה backwards.

השתחוו לה' בהדרת קדש backwards is is Kabbalah, and this is to to השתחוו לה' is bitul to Hakadosh Baruch Hu, bowing to השם בהדרת קדש, as if like in the inner sanctum, with in the beauty of kedusha. Those who are privileged to enter this inner area, this level of הדרת קדש, that's representative of ראשי תיבות קבלה. And והלכה היא בחינת a מזמור that we only say in Pesukei Dezimra of weekday, מזמור לתודה, הריעו לה' ה ל כל הארץ. Over here it's and we'll connect later the idea of הריעו, of זמרה, of song and where this comes in, but this is ה', ל', כ', ה' - כל הארץ, that it's more accessible to everybody.

ראשי תיבות הלכה, because I don't say it's a higher level or a lower level, these these terms are meaningless when it comes to kedusha. High and low are relative terms in this world, But we understand that something is talking about in a level that's closer kedusha, closer to Hakadosh Baruch Hu, and one is a level that's farther away, but on the other hand it's more accessible, כמובן בכוונות, like it says by פרי עץ חיים, השתחוו לה' בהדרת קודש זה בחינת ייחוד עילאה, which we're connecting to from the last time ייחוד עילאה, ייחוד תחתון, ששת ימי בראשית and Shabbos, the way that the world is governed through מט''ט and more direct relationship towards הקדוש ברוך הוא, היינו זיווג של שבת, וזה בחינת ברית עילאה, the higher

level of שמירת הברית, ששם עיקר השתחוויה, that that's where the עיקר התבטלות, the עיקר השתחוויה is, because when does a person bow to the king? Only when in the really presence of the king, only when there's a much closer dynamic the dynamic interplay between בבחינת ויבואו אחי יוסף וישתחוו לו. When Yosef's brothers came to Yosef, they acknowledged his authority of Yosef and they bowed down to him. And Yosef, we know, is representative Yosef Hatzadik, יסוד, is a בחינה of of the of ברית עליונה. The Zohar says יוסף דאיהו ברית עילאה, so this is representative of Yosef, and the other brothers are represented in other in other ספירות, but they were מבטל themselves to him through his שמירת הברית, which Yosef really got the designation of

tzadik after the מעשה, I think, with with Potifar, but it was tied into his overcoming the test of שמירת הברית, that's when Yosef, we'll see later, got the got the designation as tzadik, and this is where through this התבטלות, through this השתחוויה, the other brothers were מבטל themselves to Yosef to know that that everything comes from הקדוש ברוך הוא, there was a ייחוד תחתון and this is a בחינה, and Yosef was a בחינה of ייחוד עליון, a בחינה of שמירת הברית, and there was this השתחוויה. והוא בחינת הדרת קודש, בחינת בכור שורו הדר לו.

Literally, it says that he has the like the grandeur, the the הדר, but like we said earlier, הדרת קודש of a of a בכור, of a first of a firstborn ox. Just to say how the Rav Chaim Kramer notes frame this, he says that he says that it's part of Moshe Rabbeinu's bracha to the tribe of Yosef, that the word בכור, which means firstborn, it also means greatness, so it says that the greatness and the הדר belongs to Yosef because he merited to guard himself with שמירת הברית, and then he goes on bringing Rashi, explaining this is an allusion to Yehoshua, who is Yosef's descendant, who would therefore be the one who was able to to to conquer Eretz Yisrael, that that the a quality

of גאווה and so forth kept the Jews out of Eretz Yisrael, and this בחינה of התבטלות and ענווה, and Yehoshua specifically was the the one, and again, ניאוף and גאווה go together, so these two things go together, Yehoshua was the one who'd be able to overtake the כנעני nations and bring them into Eretz Yisrael. And when we go on, הריעו לה' כל הארץ, that's in מזמור לתודה, that's in the weekday kapitel, that's what we said relates to הלכה, זה בחינת ייחודא תתאה, that's going to be the lower level.

Now again, we're going to hold our patience for a second, seemingly talking about a higher and a lower level, it can make us feel bad, we'll see actually that it's not so, that this is just a framing, there's a system that involves both, but both are needed, and in a certain sense more can be accomplished sometimes where we find ourselves working in those areas where we might be holding on the lower level, so we're going to have patience over here. But הריעו לה' כל הארץ זה בחינת ייחודא תתאה, היינו זיווג של חול, this relates to what we said at the end of the last shiur of the זיווג של חול, שהוא בחינת מט''ט ששלטוניה, that this is like the six days of creation where we

are a level separated from the clearest form of the relationship with Hakadosh Baruch Hu, but it seems to go through the Matat angel which is the שר העולם, which is governing the world, certainly the the this worldly things seem to run, let's say again, through a screen of teva, things like that, ששת ימי החול, where Hakadosh Baruch Hu, as it were, like gives over a certain degree of authority, ששה סדרי משנה, which is the Torah of נגלה, איסור, היתר, פסול, כשר, טמא, and טהור, and all of this is represented in the pasuk of הריעו, which Rabbi Natan adds in לשון תרועה וזמרה, so he connects the idea of הריעו לה' כל הארץ, the idea of הריעו of raising one's voice out in calling, but the

idea of תרועה and זמרה בבחינת מכנף הארץ זמירות שמענו. So that's where this pasuk, we're relating to this pasuk, that זמירות is like a לשון of הריעו, and it's a pasuk in Yeshayahu, it says מכנף הארץ, from the corners, but כנף can also mean wings, so it's a reference to like the Matat angel, from מכנף הארץ. The the context of the pasuk is that there's a Gemara in Sanhedrin that says that that by Chizkiyahu, that Hakadosh Baruch Hu, that Chizkiyahu could have been Mashiach, but the reason that he wasn't is because he didn't sing שירה.

So the ארץ, the earth, the land said that I will sing שירה in his place, and it said, and so therefore the says מכנף הארץ זמירות שמענו צבי לצדיק. It's as if from the corners of the earth song came out to sing שירה, צבי לצדיק. And we'll see at the end though, it says the שר העולם said, "ריבונו של עולם, צביונו עשה לצדיק זה," like to also in support of this idea, but ultimately the end of the pasuk goes on, it says "רזי לי, רזי לי," that it was not is not the right time, but we'll see.

So over here it says that מכנף הארץ, כנף can mean from the corners of the earth, זמירות שמענו, the song came forth. But in the פנימיות we're learning כנף also is a reference to wings, also is a reference to the מטט angel, זמירות שמענו. So זמירה also is is connected to כנף. Why? כי מטט הוא בחינת כנף, and that's why he said this פסוק, לשון that לעתיד לבוא "ולא יכנף עוד מוריך." So now we're connecting through the word כנף. It's a pasuk over there in Yeshaya. It says, "ולא יכנף." כנף could mean like to hide like in the wings of, I guess, your coat like that it won't be hidden anymore, עוד מוריך, that your master won't be hidden anymore, meaning that לעתיד לבוא הקדוש

ברוך הוא will not hide as he as he is now through these other systems, but that the relationship, the way that we understand and and connect with Hakadosh Baruch Hu will be much more direct, כי בו מתלבש הקדוש ברוך הוא בששת ימי החול, because over here in order to sustain the world Hakadosh Baruch Hu is inclothed, as it were, in the regular systems, operates through מטט, operates through the ששת ימי החול. And that's why it says that that the מטט angel שמו כשם רבו, he said, or the pasuk in Mishpatim, "כי שמי בקרבו," but כידוע.

But it ends so it ends up being tying this together that we have two בחינות, because what are we trying to get? From the lowest level to the highest level of connectivity with Hakadosh Baruch Hu, and we said that the highest level is an expression of תבונת התורה לעומקה, and there's two בחינות of לימוד התורה. The way that we're ultimately going to get there to elevate ourselves is, again, through articulating Torah, but the תנאי in that is to have ענווה and תוספת קדושה, but ultimately the understanding of how we relate to Torah itself depends where we're holding, how we're going to make different ייחודים, either ייחודא עילאה, ייחודא תתאה, and these expressions and relationships with Torah will either be in the נגלה, in the Halacha,

or in Kabbalah, which is going to be a higher level. And this connects with שמירת הברית in two ways. By Halacha, it's the Torah of נגלה, of Mishnah, of Mishnah, we connected it to the ששת ימי בראשית, to Metat, and שומרי הברית, the people that are in the context of their relationship with their wives, they do everything kehalacha, ד׳ אמות של הלכה, of course, but they they they are not necessarily having an extra degree of שמירה, which is reserved for people on a higher level. But the people who have that extra degree of שמירת הברית, there's more of a separation, not just that even ד׳ אמות של הלכה, but they, we said in the context of the Gemara, are with their wife only משבת לשבת,

that that that only on שבת קודש. So this is a higher level of שמירת הברית, and this relates to the level of Torah of Kabbalah, the expression that's found even like on an otherworldly level, and that's where we are, and that's where we're holding. So now he he goes forward and he says ובזה בחינת רזין, that this is a בחינה of רזין. Halacha corresponds to רזין, ורזין דרזין and Kabbalah responds to רזין דרזין. Now again, if we're talking about Halacha, the ד׳ אמות של הלכה as the נגלה, so why does over here it says that רזין דרזין is the סוד, we're in אות ז׳ now in the next piece, but so what does it mean that we're relating to Halacha as רזין?

So the Rav Chaim Kramer note says that even though Halacha we usually think of as נגלה, but really Rav Chaim Vital explains that it's built into the secrets of the laws themself, that also includes a lot of סוד. Kabbalah is a level of סוד and a level of learning that doesn't even necessarily find expression in the practical, but Halacha certainly has סוד that's built in, and he brings in the note over here that Rav Nachman himself said that he went through the entire ד׳ חלקי Shulchan Aruch, all the Halacha codes, three separate times.

First of all, you have to know halacha, you can't skip that. First of all, a person has to know what they're talking about, right? If you think about it in a different in a different context, if a person let's say wanted to understand, I don't know, engineering or a program, if a person was looking at blueprints and they didn't understand the actual practical expression of how things how things, they didn't know what a building looked like, they they never saw, I don't know, a building, they're they're from the depths of some continent, wherever it is, they've only seen grass houses, and now they become an expert in physics and formulas and blueprints, whatever it is, there's going to be it's going to be meaningless.

It's not going it's not going to be a stage of growth. It's only if they understand the the beauty of a building, they see how it works, how it fits together, and then they understand the the architecture of it, that it's not just that it works, but it's the beauty, it's the thought process that goes into it, And then they look at the the the the blueprints, and they understand the sod behind that, that's where there's a גדלות over there. So, it says that Rabbi Nachman studied the ד' chelkei Shulchan Aruch, dalet' חלקי הלכה three times.

First, to understand the halacha, the second time, to trace it back, each halacha back to the source in the Gemara, and then the third time, to understand the kabbalistic significance of every law and the relationship to the עולמות and what it's affecting. So, all of that, though, is בחינת רז. All of that is the secrets within halacha that הקדוש ברוך הוא, yes, is, so to speak, hiding within the מלבוש, within מט״ט, but that finds expression in halacha. But there's also רזין דרזין. Then there's the expression of halacha, because רזין הוא בחינת הלכה.

Razin finds expression in halacha, and Rav Chaim Vital says, it brings there's a Zohar that's in פרשת פינחס, רבנן דמתניתין ואמוראי, and all of the גמרא, כל תלמודא דלהון, the Bavli that we have, are רזין דאורייתא סדרו ליה. It's all built on sod. It's all built on sod, we're just not necessarily sensitive to it. But it's just as as much as תורת פנימיות is תורת האמת. The real, true expression of something is understanding the principles, the physics, the formula of it. That's a truer expression of it.

However, that doesn't make the practical expression of it any less real. It might not be as primal. חכמת האמת doesn't mean real as opposed to fake, it means real because it's more closer to the core, it's closer to the truth, it's a truer expression of it. But the halacha is real. The the first step that a person needs to do is understand the reality of of of Torah as as we have it. A person has to has to be grounded in ד' אמות of halacha. So, there's there's razin is בחינת הלכה, and רזין דרזין הוא בחינת קבלה.

Why? Because התלבשות הקבלה בהלכה הוא בחינת הנהגת הקדוש ברוך הוא בששת ימי החול, the way that הקדוש ברוך הוא is, so to speak, enclothes Himself, רצון השם is enclothed within the the ששת ימי החול, the the תורה שבעל פה, ששה סדרי משנה, הלכה, הוא בחינת יחודא תתאה. Now, he explains over here, why does he explain that this יחודא תתאה? So what he's really answering is the unspoken question is how could the if you're telling me that that halacha and all these things relate to almost חיצוניות, in that sense, so relates to the practical.

So where do we see any Maybe okay, so it's instruction manuals, what I have to do. Where do we see yichudim there at all? And therefore, he's coming to explain that, no, even if we're not necessarily sensitive to every element of it, when a person does mitzvot properly, and he says, הנני מוכן ומזומן לקיים the the mitzvot of Hakadosh Baruch Hu, so yes, it happens to be that I'm maybe hugging the king through his majestic clothing, but be'etzem, I'm hugging the king. The clothing are not The Baal HaTanya uses a similar mashal.

The clothing are not separate and apart from the one who's wearing them, it's just that it's through a it's through a garment. But kabbalah is going to be a much more direct connection. וזה בחינת the end of the pasuk is מכנף הארץ. Sorry, the end of the פסוק מכנף הארץ, it's צבי לצדיק, רזי לי רזי לי. So as much as Chizkiyahu HaMelech could have been Mashiach, we say he didn't do shirah, so the earth was going to step forward and sing shirah in his behalf, צבי לצדיק, but ultimately the response is רזי לי רזי לי, that the that the the secrets are with me.

We'll see what this רזי לי רזי לי is. We are we're going to establish it in penimiyut also. So צבי לצדיק, the beauty attributable to a tzaddik, which he earns specifically through תיקון הברית, היינו בחינת קדושת הזיווג. This comes specifically Where does a person reach a tzaddik reach יחודא עילאה, that he's operating on the higher level? That's specifically in the higher level of שמירת הברית. He relates to the higher level of Torah, the kabbalah, he lives almost on another plane. And again, we said that Yosef HaTzaddik was where Where is it over here?

It's a It's a Zohar. It says, רבי שמעון אמר: עד לא אירע ליוסף ההוא עובדא, that he was that that he was עומד בניסיון with אשת פוטיפר, לא אקרי צדיק. That's where he got the designation of tzaddik, through this this test of שמירת הברית. So, so ובקדושת הזיווג יש בו שני רזין, over there there's two there's two רזין. What are the two secrets? רזי לי רזי לי, היינו יחודא עילאה ויחודא תתאה. There's no skipping steps. Built in יחודא עילאה, that higher level is inclusive of the lower level, right?

In a different context, let's say I tell you, don't touch the fire. So the the the the It's true that you should not touch it because I said it, but what is fire? If a person doesn't understand the nature of what fire is, you don't even understand the statement. So yeah, there are people that just aren't going to touch the fire. They don't care the fact that I instructed them to do it, they just don't want to get burnt, right? It's a consequence of punishment, so to speak, that they're scared of.

The other person is doing it because I told him, but what's fire? Fire is something that burns. The the higher level is inclusive, so to speak, of understanding the lower level, okay? That example is not exactly fitting with what we're talking about. Really, it's I heard the example, a similar example used really in understanding, you know, אהבה, יראת השם, יראת העונש, and יראת רוממות, that that a person can't just start with יראת רוממות and jump to higher levels. A person first has to see יראת העונש because יראת העונש is an understanding of consequences.

But over here, also, the idea is that the higher level is inclusive of the lower level: בחינת הלכה וקבלה, בחינת רזין ורזין דרזין. There's no You're not learning קבלה without understanding הלכה. If a person doesn't understand the world that they live in and that HaKadosh Baruch Hu relates to and that they're מתלבש in it, to start learning things that are more abstract expressions of other things doesn't even start. They haven't been introduced to HaKadosh Baruch Hu yet in their world to start understanding other things. So, we got into the topic really again of תיקון הברית because of the ו of כבוד, which we said is ו is ואלה.

ואלה is a תוספת קדושה, which we said that that goes together with that that ניאוף goes together with גאווה, and therefore through שמירת הברית a person comes to ענווה, puts the ו into כבד פה to turn it to כבוד השם, to get to תבונה, התורה לעומקה, to be able to understand Torah, relate to HaKadosh Baruch Hu through the through through the two levels of understanding of Torah, הלכה and קבלה, relating to ייחודא תתאה and ייחודא עילאה. And a person needs תיקון הברית not to misinterpret and to be able to relate to הלכה appropriately, and the higher level, then, of רזין דרזין.

וזה שאמרו, so now, going vayter in this piece, how how these ייחודא עילאה and ייחודא תתאה work together, right? So, if we're If we're not all צדיקים, does that mean that we now are excluded from the higher level of ייחודא עליון? וזה שאמרו חכמינו זכרונם לברכה, a Gemara in Chullin. The Gemara says, Rav Chanina bar Pappa in the Gemara says, יהי כבוד השם לעולם ישמח השם במעשיו. It's Chullin on דף I'm not sure. I'm looking over here. It says דף ס'. So, it says, יהי כבוד השם לעולם ישמח השם במעשיו, this פסוק שר העולם, which we said is the Matat angel, אמרו, בשעה שאמר הקדוש ברוך הוא למינהו באילנות, as Hakadosh Baruch Hu is creating the world, so we there's two types of vegetation.

There's אילנות, which each one is really a one tree is separated naturally from the other tree, each one has its own size, its own height, and Hakadosh Baruch Hu told the אילנות למינהו, which Rashi explains is עצי פרי אשר זרעו בו למינהו. But by the by the זרעים, by the grasses, those types of things which naturally would be much more mixed and intermixed, so Hakadosh Baruch Hu did not point out to them that they, as it were, it's the way we learn from the Pesukim, that Hakadosh Baruch Hu did not point out in the directive over there that they should stay separate.

So, what happened? The דשאים made a kal vachomer and they said if רצון of Hakadosh Baruch Hu would be בערבוביא, that we should be all mixed up, and that's why He didn't command us to stay separate, so why did He say למינהו by the אילנות, which are already naturally separated? And further, so they made a kal vachomer, if they said if the אילנות, which are not even necessary So, first of all, Hakadosh Baruch Hu doesn't want things mixed up because He told the trees to be separate.

Second of all, if Hakadosh Baruch Hu actually commanded the trees to be separate, which are naturally separated anyway, for sure we should stay separate. And at this point, it says Sar HaOlam said יהי כבוד השם לעולם ישמח השם במעשיו, like Rashi says שכולם זהירין במצוות, that everything is careful and זהיר and about Hakadosh Baruch Hu's mitzvot. So, over here back in the text, it says, יהי כבוד השם לעולם, Sar HaOlam, this malach said, אמרי, בשעה שאמר הקדוש ברוך הוא לאילנות למינהו, נשאו דשאים קל וחומר בעצמן. When Hakadosh Baruch Hu told the אילנות stay separate, they made a קל וחומר, מה אילנות שהם גבוהים ואינם תכופים, that the אילנות are tall and they are not in close proximity, אמר הקדוש ברוך הוא למינהו, nevertheless stay separate,

כל שכן אנו שאנו קטנים ותכופים, if we are already smaller and much in much closer proximity, שצריכים לצאת למיניהם, we also have to be yotzei this idea of staying separate. פתח שר העולם ואמר יהי כבוד השם לעולם, and, therefore, not to come close more than appropriate. And over here we already see the messages that we're going to take: not not to be close more than is appropriate, because we framed שמירת הברית in the higher and the lower level, in terms of one who is together with their wife משבת לשבת in not as close of a proximity, and versus versus the people that are not holding on the level of being a tzadik, that might of course they are operating within the ד' אמות of halacha,

but they are naturally in closer proximity. But one of the things that we see over here also, which is going to be the crux of what we're talking about, is: so why did Hakadosh Baruch Hu, takeh, command it to the אילנות, or why didn't He command it to both of them or command it directly to the lower level? We see that the shefa, the flow, the expression is meant to flow from higher to lower. That that the that the that the expression, the the the relationship to Hakadosh Baruch Hu, the ייחוד תחתון, the lower level relates to Hakadosh Baruch Hu via the ייחוד עליון.

That it's all really part of one system that involves different levels. Let's see inside. כי באמת גם הגדולים, even the large ones, the אילנות in how what we just said, but the צדיקים שזיווגם אינם תכופים, their zivug is not close together, רק משבת לשבת. So, גם להם הזהירה תורה על שמירת הברית. The the same way we just said in this maamar that Hakadosh Baruch Hu told the trees, so over here also the Torah was מזהיר them. It warned them on שמירת הברית, שישמרו את עצמן, that they have to ישמרו, of ושמר את הדבר, it could mean to wait, but it also means to be זהיר.

שמר also means to guard. Right? And and tzadikim are compared also to trees. The tzadikim are referred to as אילנא רברבא, great great trees. So, כמו שכתוב ושמרו בני ישראל את השבת. If you want to hear something amazing brought in the Pri Etz Chaim, it says the פסוק, את שבתותי תשמורו, guard my שבת, ראשי תיבות א ש ת, אשת, wife, and it says in the פסוק, אות היא ביני וביניכם, ראשי תיבות א ה ב י, אוהבו, to love. And so there's a remez in Shabbos that a person should have expressions of love of relationship with his wife on Shabbos.

And now we're going to say, בני ישראל את השבת, that that and it's ראשי תיבות ב י א ה, ביאה, an expression of the physical relationship. So, there's a tremendous amount of סוד in the פסוקים, in the הלכה. ושמרו בני ישראל את השבת ראשי תיבות ביאה כמובא בכוונות, like we just explained out. היינו אף על פי שזיווגו הוא רק משבת לשבת. So, already they're in farther proximity. So, why did the warning of שמירת הברית need to be to tzadikim? The truth is, is that the the tzadikim even their תאוות, their desires are not on the baser level of everybody else.

If you're going to warn anybody, why don't you warn the lower level and then the tzadikim will realize this is important, and כפי the כפי their their way that they'll work on themselves as well. No, even though they're already in farther proximity to anything and and and any warning to them would not be about ervah in the same way that it might be to a person holding on a lower level. Maybe there is guarding them. We said that a person who's who's within ga'avah, they have more of a test of ga'avah, they're going to be more subject to these types of ניאוף.

So, maybe they they're they they they're already farther removed, they're already with their wife only once a week or intervals, however we we we understand, but they're they're in farther proximity from any from any expression of actual inappropriate behavior in that realm. So, maybe where they have to guard themselves is specifically in the area of anavah and ga'avah. So, why should there be specific warnings to them? אף על פי כן, צריך שמירה גדולה בבחינת ושמרו, to wait, וכולי. V'shamru is to be careful specifically in these areas, and that's where we saw also this expression in the pesukim that the warning was specifically to the אילנות.

כל שכן הקטנים, and for sure the rest of us, שהם בבחינת דשא, דשאים, דשאים שזיווגם תכופים, that their their relationship in these areas is closer together, גם בששת ימי החול as well, that even during the other six days. מכל שכן שצריכים שמירה גדולה לשמור את בריתם, they need for sure a bigger שמירה, שישמרו את עצמם על פי התורה, that they have to guard themselves for according על פי התורה, according to all of the the halachot, the relevant הלכות, בבחינת למיניהם, to stay to stay in their lane, you know, to to to not go over the boundaries of what they shouldn't.

Now, the ikar the the ikar idea over here that we're seeing, that all of these warnings though are coming via the tzadikim, that the kedushah that the that the that the that the rest of us get is also tying into our ideas that we've spoken out so many times, but now another I I don't know if it's another kneitch in it or if it's going to relate, we'll see how how it comes out, but that the kedushah that we have also is coming via via the tzadik.

And and this finds also, we talked about the that the fact that HaKadosh Baruch Hu is is has a מלבוש, has an expression of his הנהגה with the world via the מט״ט angel, so the the the there's first really is HaKadosh Baruch Hu, מט״ט, the brothers were השתחווה to Yosef, right? But it's not just that it's operating on two separate parallel levels. The shefa, the relationships is coming from the higher via via the lower. So, this idea that it's tied together this idea that it's tied together, and that they're both going to end up being מתקיים is through a hitbatlut of the lower level to the higher level.

And I'm going to tell you something that comes out amazing that the Biurei Likutim explains, and this is this I think was one of these, you know, it was worth it to listen to to the shiur for this idea. What what's the idea? What is really, and we spoke about this, I should have looked it up exactly where we brought it, but we definitely spoke out this idea. What's a higher expression of כבוד ה׳, יחודא עילאה or יחודא תתאה? So all of us are going to say, really be'etzem, the יחודא עילאה, the higher level of yichud, the higher level of a person who's holding much closer to HaKadosh Baruch Hu, who's much more in control of himself, that's a higher level.

What did we say? We said, no, actually it's farkert. It's not, because what is the the higher level? Where where's this probably in the beginning of יוד. What what's the higher level? The higher level is where you have two competing forces. So if I'm on your team and we want the same thing, so some people are more or less enthusiastic. But where the competing interests, where something that's farther away comes closer, that there's a hitbatlut over there, not just that it's overcome, but that that the the person who's more interested, let's say, in the physicality, in the תאוה, he's holding farther away, and that that one finds an expression of יחודא תתאה that the entire world, the entire nature, the entire teva, even all the

expression of his physical drives, is really found with the ד׳ אמות of halacha, even if he's not holding on the higher level. When a person's coming from farther away, that be'etzem is a much bigger expression of כבוד ה׳. So, inasmuch as the avenue, the path that we relate to ה׳ comes via via the tzadikim, if there were only tzadikim in the world, it wouldn't be as big of an expression of גילוי of כבודו יתברך, as if it wasn't that there were those who are farther away, who who seem to have competing interests, that come to understand and appreciate Godliness.

So really it goes together. Really it goes together. The יחוד עליון is, when we're farther away, what are we looking towards? To come closer to haKadosh Baruch Hu, we have hitbatlut to the tzadik, we this is what we're shooting for, this is where we understand רצון ה׳, because the tzadikim and the תלמידי חכמים are the embodiment, the expression of רצון ה׳. They're כל כולו תורה of haKadosh Baruch Hu in this world. The relationship to haKadosh Baruch Hu that we have is really via the tzadikim. But if there were only tzadikim, there wouldn't ultimately be as big of an expression of גילוי כבודו יתברך.

The job that we have, that we're farther away, and maybe there are some areas even in our lives that we're closer and some areas that we're farther away, where we who are farther away come closer, that we engage in the יחוד תחתון, which we understand through the יחוד עליון, we understand our job through the tzadikim, but it's a dynamic process. It all comes together. Those who are farther away, when they as they come closer, really might be effecting the bigger expression of גילוי כבודו יתברך. And therefore, and therefore, it it comes out unbelievably beautiful, this system of of where we are able to effect it, and when we effect the the יחוד תחתון, when we engage in positive behaviors, and how is how is that

done? Through our hitbatlut to a tzadik, through our understanding what רצון ה׳ is, through being mevatel our ratzon. Go back to all the תורות, תורה ד׳, that that when a person looks at a tzadik, gives tzedakah, they go they say vidui in front of the all of the different ways that we understand how we relate to a tzadik and where where we have hitbatlut towards it, right? And we discussed this in many different תורות, I didn't go put them all together, it would be too much. But as we as we put this together, so that that's the way that even that person who's accomplishing the יחוד תחתון, that they are bringing this this expression of גילוי כבודו יתברך into the world through them getting closer,

they're be'etzem relating to the יחוד עליון as well. It's through hitbatlut to the tzadik, and that's how every one of us can effect both יחודים. So in a way, we have an opportunity, maybe we'd rather be on a higher level, but those of us who are farther away have almost a greater opportunity to be effecting both of these yichudim and ultimately attaching ourselves to the higher level as well. מיד כששמע שר העולם שהוא מט״ט, ששלטניה ששת ימי החול, and there that that when the the Sar HaOlam heard דשאים, that that just bring it together, the שר מט״ט, who relates to the ששת ימי החול, the דשאים בחינת יחודא תתאה, פתח ואמר יהי כבוד ה׳, כבוד דייקא.

And that's where this כבוד, that's what we're talking where we turn כבד פה to כבוד ה׳, that's how we do through through anavah which we accomplish through שמירת הברית on both levels, and we ultimately come to תבונת התורה דעמקא through halachah and Kabbalah. That's why when the when when the מט״ט, the Sar HaOlam, heard this, his expression was יהי כבוד ה׳, and he used davka a lashon of כבוד, כי על ידי שמירת הברית, through the separation that the דשאים made a kal vachomer to themselves, that if even the אילנות are separate, then kal vachomer that that applies to us, and that the שמירת הברית in שתי בחינות הנ״ל, that's where there's כבוד בשלימות, שמירת הברית finds its expression in both, and now just finishing up

all of the ideas that we saw in this Torah, and going into the מאמר רבה בר בר חנה, נמצא שעל ידי שמירת הברית בשני הבחינות הנ״ל, through שמירת הברית שהוא בחינת יחודא עילאה ויחודא תתאה, היינו מאילנות ודשאים, גדולים וקטנים, right, I mean the tzadikim and those who are farther away, זיווג של שבת וזיווג של חול, בחינת הלכה וקבלה, רזין and רזין דרזין, אזי הכבוד בשלימות כנ״ל, bringing together everything that we've been reinforcing as we went along, that this is where there's true כבוד השם made up of שמירת הברית in all of its aspects, and anavah and a full understanding of Torah and all of its expressions, and that the tzadikim and those who are farther away through hitbatlut, where everything comes together to relate to

הקדוש ברוך הוא, to understand תבונת התורה לעומקה, ועל ידי הכבוד, הכבוד, זוכה לדיבור המאיר. That's where the Torah, we have hitbatlut to the Torah, and when we articulate the words of Torah, those words light up our way and show us where we have to do תשובה, ועל ידי הדיבור יכול לבוא לתבונת התורה לעומקה, which is the expression, what we saw the פנימיות in the conversation between Yochani and Mamre and Moshe Rabbeinu, that they said, תבן אתה מכניס לעפראים, where they said that תבן, the תבונת התורה, אתה מכניס לעפראים, you want to bring it to those who are on a low level?

And what did Moshe respond to them? אמרי אינשי, it's through the אמירות, through the dibbur, that's where it's מאיר לו the places that they have to do תשובה, למתא ירקא, to the place of ירק, to the places where they need to do teshuvah. ירקא is a לשון of teshuvah. That's where the words are going to affect the teshuvah that's going to be able to raise them to the greatest heights. We should be mitchazek, it's, especially today, the we should be mitchazek. The world needs a shemirah that we should be take take on a word, also to to a seder and to be careful, perhaps at least just in line with this Torah, that whatever area we decide to strengthen, but one area that we can

see is that by being careful to say the words, to use our words properly and specifically to use our words to articulate words of Torah and to relate to Torah in the proper way, it should be a shemirah really for, for ourselves and for the entire, for the entire universe, that we should come together, do teshuvah in the appropriate way, affect these יחודים, and the Mashiach should come bimheirah biyameinu. And now we're going to go forward into the maamar of Rabbah bar bar Chanah. I might actually record this separately because of the time, but I would like very much if we can to finish the Torah this

week.