LM 11.4 — Ani Hashem Hu Shemi, Part 4 of 4 · תורה י״א

Likutei Moharan Torah י״א, we will be finishing up. I actually had hoped to to do this piece last week, but that's not what time allowed for. So now we are going to be finishing up, seeing the way that the principles that we discussed in the Torah find themselves in the Gemara Bava Basra דף ע״ג, in the next ma'aseh of Rabbah bar bar Chanah. So just generally speaking, we try to keep it kind of self-contained in case somebody didn't hear the prior Torot, even though they do kind of, you know, build into one.

You know, the way that they seem to work is we say a concept, break it up into a thousand pieces, and then put it back together, so it does definitely help to see the progression. But this one probably would help if you saw the earlier ones. Having said that, just to give a little bit of a hakdamah or a lead-in to see these concepts, we had said that a personal a person is responsible that through him there should be a ייחוד עליון and ייחוד תחתון. In the first shiur we discussed a little bit according to our understanding what those are, and through this, a person could be zocheh to understand what's called a higher level of understanding, attachment to הקדוש ברוך הוא, תבונת התורה לעומקה.

How is a person zocheh to elevate himself? By articulating the words of Torah, a person the words of Torah will be me'ir, will enlighten, show him the path towards teshuvah. And as he does teshuvah, od ve-od teshuvah, he'll be zocheh We already spoke in one of the earlier Torot about teshuvah and teshuvah al teshuvah and different levels of teshuvah, but as a person climbs higher and higher, he'll be zocheh to understand this תבונת התורה לעומקה. We we discussed how this was expressed in a discussion between Moshe Rabbeinu and Yochani u-Mamrei.

Now what about There is a tanna'i though, however, for these words to be me'ir, for them to have their desired effect, is that a person should not have ga'avah, because otherwise, the way that we explained, if a person אורייתא וקודשא בריך הוא חד הוא, as a person learns Torah, so are they finding finding themselves within it? Every one of us has our own subjectivities, which, you know, shteyt zich a person sees the world through the lens of his experiences, and you know, his own his own likes, dislikes, that's where he finds himself.

But what we are trying to do in terms of our ratzon is be, you know, have hitbatlut towards HaKadosh Baruch Hu, towards רצון השם, towards רצון השם, towards the Torah. If our basis for approaching the Torah is ga'avah, so then what we're really doing in a certain sense is we're going to be we're going to be megash'em the words of Torah, gashmiyut like a lashon of physicality, instead of trying to peel away our subjectivities and find ourselves within the infinite, even if, yes, we define our avodah in terms of how it relates to us, but instead of peeling ourselves away and joining the being mevatel ourselves towards HaKadosh Baruch Hu, instead, what we do is we relate to the Torah through our gaavah, so then

it's מחשיך and מגשם the words of Torah. And when we have anavah, so instead of being a כבד פה, that the speech is withheld, it'll add the ו', and we explain the significance of the ו', inserting the ו' into כבד פה, it's kavod. And this ו' we related to different ideas of of טל אורות, thirty-nine אורות, thirty-nine lights, they light the way towards teshuvah. How does a person get to this anavah in order to be able to relate to the words of Torah that can elevate him from the lowest levels to the highest levels, to understand תבונת התורה לעומקה?

Through שמירת הברית. We explain the nature of different different בחינות, two different בחינות, two different aspects of שמירת הברית, and how to how to achieve שמירת הברית בשלימות. We talked about this idea, כנגד ייחוד עליון and ייחוד תחתון, going back to some of the ideas from earlier in the Torah, and how these parallel themselves and reflect themselves in different areas of Torah: halachah and Kabbalah, respectively, רזין and רזין דרזין. And with this, we explained last week a Gemara in Chullin, יהי כבוד ה' לעולם, that not only is there ייחוד עליון, ייחוד תחתון, but that there's more direct or that are not to say indirect, but relationships where HaKadosh Baruch Hu is נתלבש in a certain interaction with the world through שר העולם.

And we explained that the that it's not just that there's on parallel tracks, this idea of ייחוד עליון and ייחוד תחתון, but actually that there's a flow of energy that the lower ייחודים, again, if this sounds a little bit abstract, it was explored earlier in the earlier תורות, actually comes via the ייחוד עליון, so that there is a there's a chain, there's a flow coming directly from HaKadosh Baruch Hu. Now, we are going to be in אות ח' in תורה י״א, it's דף ט״ו עמוד א' in the standard print: וזה שאמר רבה בר בר חנה, גמרא בבא בתרא, זימנא חדא הוי אזלינן בספינתא, we were going one time in a ship, וחזיא להאי ציפורא, and we saw a bird, or I saw a bird, דהוי

קאי עד קרסוליה במיא, it was standing up to its ankles in water, ורישיה ברקיע, and its head was in the רקיע, was in the heavens, ואמרינן לית מיא, so because the bird was only up to its ankles in water, we assumed it must be shallow, ובעינן למיחת, we wanted to go down into the water, לאקורי נפשין to cool off. This is the pshat. We're going to explain the פנימיות of the מימרא soon. But we wanted to go into the water, into the מים, in order to cool off, לאקורי נפשין.

נפק בת קלא, a בת קול came out, ואמר לן and told us, לא תחותו להכא, don't go down into the water, דנפלה ליה חצינא דבר נגרא, because a wood-chopper's tool, חצינא, axe, whatever it is, fell into it, דבר נגרא הכא הא שבע שנין, fell in seven years ago, ולא מטי לארעא, and it still hasn't reached the the the floor, the seabed. ולא משום דנפישי מיא, not because there's so much water, אלא משום דרדיפי מיא, it's because of the current. אמר רב אשי, האי, this ציפור that רבה בר בר חנה saw has a name, it's called וזיז שדי הוא, דכתיב וזיז שדי עמדי, that this type of a bird, the זיז, the the שדה bird, the field זיז, whatever it is, זיז שדי עמדי is with

me, meaning that its head, that's why its head is in the רקיע. And now we're going to explain the פנימיות of this מימרא of רבה בר בר חנה. ציפורתא, a bird, זה בחינת הדיבור. And ר' נתן speaks out in Likutei Halachot that the דיבור, well we know that רוח ממללא when הקדוש ברוך הוא created man, דיבור is the distinguishing factor, representative of דעת, but דיבור is the distinguishing factor between man and animal, and the the a bird represents some sort of almost intermediate stage between a an animal and a person, and he speaks out the idea that the bird utilizes רוח, רוח which is רוח הדיבור, representative of דיבור as its wings flap, so it incorporates that.

But in any event, the ציפור is going to be the medium, we'll see, שהוא אמצעי בין האדם שהוא נתהווה מיין דוכרין ונוקבין. So this bird is going to be the medium. It was standing with its ankles in the water and its head in שמים. So we're going to see that the bird, representing the idea of dibur, is going to be the medium between the מים lower and the שמים. We're going to say that מים represents אדם, שמים represents תבונת התורה לעומקה, and therefore the bridge between the מים and the and this understanding, this attachment to HaKadosh Baruch Hu is dibur, which we spoke out earlier, the articulating words of Torah in the right way, שהוא אמצעי בין אדם.

So this dibur is the medium, the vehicle, שהוא נתהווה מיין דוכרין ונוקבין, because man is created from מיין דוכרין ונוקבין, the fluids, the male and female מיין, and this term is not really easily translatable. We've discussed earlier the idea that the world is built on the idea of ייחודים. There's a a giver and a recipient. And in terms of avodah also, HaKadosh Baruch Hu set up the world, sometimes we'll see terms like מיין נוקבין, מיין דוכרין, מ״ן and מ״ד, that that we initiate avodah from from our level, and then there's a corresponding flow of that's מיין נוקבין, we'll ultimately receive, and then that it's elevated and HaKadosh Baruch Hu bestows שפע coming from above, and that that's the מים דוכרין and that causes ייחודים.

And the way that this finds expression, the physical relationship also, if there's a male and a female, and when they when they interact, then there are there are there's a outcome of that relationship, there's ייחודים and there is an outgrowth of that relationship. So for our very simple understanding and terms, because the creation of human beings is made up of a male and a female through the fluids, מיין דוכרין, מיין נוקבין, we are going to say that מים is representative in our context of a man, or man, human, ובין השמים שהוא בחינת תבונת התורה.

So the bird is the medium that's connecting. On the bottom, it's connected to the water, on the top, its head is in the רקיע in שמים, which is representative of תבונת התורה לעומקה. This is this this דרגא, this this this wonderfully high level that we are trying to connect to. And כמובא, like we explained, כמובא על המצורע, where do we see that a ציפור is a bird is representative of dibur, על המצורע, which Chazal tell us is מוציא רע, right? A מצורע is somebody who had spoken לשון הרע.

What's the rectification for somebody who had spoken לשון הרע, who's a מצורע, who needs to become טהור, שצריך להביא שני ציפרין? In order to become טהור, this מצורע who his downfall was with words, יבוא פט פטטיא, this chatterer, this this chatterer, this person who had spoken lashon hara, this person who became a מצורע, צרעת is the punishment, the consequence of speaking lashon hara, the spiritual consequence, so he is going to bring a ציפור also, which is a chirper, and this over here, it's going to be representative of enlightened speech.

He had used speech in a negative way, so this ציפור, like we've been discussing, that divrei Torah that are מאיר, that are spoken right, it's enlightened speech. So we see over here that the ציפור, the bird, is representative of enlightened speech, ויכפר על פטוטייא, and it'll be מכפר on this chatterer. וזהו דקייא עד קרסוליה במיא, this idea that this ציפור, these words, the bird was standing with its ankles, with the water coming up to its ankles. כי מאחר שהדיבור צריך להאיר לו, דיבור has to be מאיר.

We were saying that how does a person go in our, in the context of our lesson, how does a person go from the lowest level to the higher levels? He's going to use dibbur to elevate him. That means that the dibbur and the כח הדיבור has to reach down to the low levels in order to bring a person up. So since the דיבור צריך להאיר לו, to enlighten him בכל המקומות שצריך לעשות שם תשובה, in every area where he's going to need to do teshuvah, that means that it has to go all the way to the depths, up to the ankles.

ולפעמים, sometimes it's going to be at a very low level, בבחינת ותגל מרגלותיו ותשכב. This is a pasuk by Ruth. Ruth is actually represents represents speech. It says that that Ruth's descendant was was David Hamelech, whose koach, he wrote Tehillim, and it says that David was רווה, that her descendant David Hamelech was רווה, a לשון of like he satiated Hakadosh Baruch Hu with songs and and praise, it's a Gemara in Berachos. Says, but Ruth is representative of speech over here, and it says that by Ruth by Boaz, if you're familiar with the story over there, when she was going to go to בועז, ותגל מרגלותיו, she uncovered his feet, ותשכב, and she lie down by his feet.

Ruth is a רמז over here, we said to peh, but פה, which is words, in our symbolism, which we which again, it's hard to unpack every concept right now, but words, and which is the manifestation of רצון, of מחשבה, words is where מלכות is is is something that's reflective. So, in the הנהגה of Hakadosh Baruch Hu, of his התחברות to the world, we talk in terms of ספירות: חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. מלכות is לית לה מגרמה כלום. מלכות doesn't have anything of its own.

It's reflective of what comes back. It it takes what comes before it, and it and it it's an expression of that. So, speech, מלכות, and פה, and מלכות is the שכינה, the the שכינה where there's an expression of Hakadosh Baruch Hu, of Godliness, Hakadosh Baruch Hu is totally reflected in this world. Those are all representative within the same concept, and Ruth is representative. So, it says ותגל מרגלותיו ותשכב, that Ruth uncovered the the ankles of Boaz and she lie down. So that's talking about words, if Ruth is words, דיבור, that that these are דיבורים that that are in the proper way, that enlighten the way that a person has to do teshuvah, so those uncover the ankles, they uncover at the lowest levels, words reach

down. And again, it's the פנימיות of this פסוק. We have the פירוש of ותגל מרגלותיו ותשכב, that's where the words uncover the ankles, the words go down. Words spoken appropriately, articulation of words of Torah, are able to to enlighten and have an effect at the lower levels, even by the ankles, like our ציפור, representative of the bird, has its ankles in water. שהדיבור צריך להאיר באדם, because the words need to enlighten the person, שהוא למטה במדרגה פחותה, even though he's at a lower level. ועל כן נקרא הדיבור ציפרתא דקייא עד קרסוליה במיא, and that's why we're relating in our in the פנימיות of our מעשה in the Gemara that the דיבור, the bird, was at the lower levels, it's going to attach all the way

up and bring it up to the higher levels, had its ankles in water. What's water? מיא הוא בחינת אדם, we said. Then so it's relating to the person, שנתהווה ממים דכורין ומים נוקבין, that that we explained already why מים is representative in אדם, כידוע. והדיבור שהוא בחינת ציפרתא, that the דיבור, which is the representative of the bird in our story, קייא עד קרסוליה, all the way to the, was at its ankles, is attaching at the lower levels, אצל האדם שהוא במדרגה פחותה. Why? כדי להאיר לו, in order to enlighten for him, בבחינת ותגל מרגלותיו, to uncover at that level of the ankles and be able ultimately to bring him up to a higher level, to reveal that the words of Torah should be מאיר the

way to do teshuvah, and it becomes revealed how to how to be able to progress in our avodah. וזהו דקייא עד קרסוליה במיא כנ״ל. ואמרינן לית מיא, so we said, לית מיא, there is no water. Water is a person. How is it that the words are going to have an effect when there's no אדם? A person is the the it's like his he's if he's he's כאין, he makes himself בטל, there's התבטלות to HaKadosh Baruch Hu, because we said if a person has גאוה, the words will not have their desired effect.

How is a person going to be able to attach themselves to these words to go all the way up to the רקיע, to שמים? לית מיא, if מיא is אדם, he says there's no אדם here, אין אדם. It's his bitul, I don't have skin in the game. היינו שהבינו, we understood, שאי אפשר לזכות לדיבור, the only way that we're going to be able to attach to דיבור, אלא על ידי כבוד בשלמות, only only with through כבוד בשלמות. It is very worthwhile just to understand כבוד בשלמות, even though every one of these lessons stands on their own, but nevertheless, if you're not going either the first shiur or maybe the kitzur of Torah Vav, we explained the idea of כבוד אלוקים versus כבוד מלכים, and we

unpacked a little bit of this idea, but כבוד אלוקים, we explained in our lesson as well that it's either there's a very very very big difference between 99% and 100%, right? Because 100% is a שלמות, but if you have a balloon, it has one little hole someplace, so then it's not a שלמות, then it's it's totally different. When a person, if he he can acknowledge HaKadosh Baruch Hu what, 10%, 20%, 99%, but if any area of his priorities, and any area of his ratzon is really his own, his own subjectivities, so then that's not acknowledging HaKadosh Baruch Hu as the infinite.

If Hashem is the infinite, the אין סוף, yes, then there's no room for anything else other than to say that HaKadosh Baruch Hu, like these ייחודא עילאה וייחודא תתאה, הקדוש ברוך הוא specifically created me in a certain way, with a certain personality, certain relationships, at a certain time in the spectrum of history, and in a certain place, with a certain culture, and therefore, I find my avodah within ratzon Hashem. But that's all 100% Hashem, that's totally כבוד השם. As far if there's any amount that's not totally כבוד בשלמות, כבוד אלוקים, so then it's 100% not shalem, right?

You can't have something that's 99% true. And therefore, שיהא אדם בעיניו אפס ואין, that's what it said, there's no water, וזהו לית מים אלא שאדם יעשה עצמו לאין, ובעינן לנחותי. So, says Rabbah bar bar Chana, we wanted to go down, לשון שפלות, היינו להיות שפל ועניו, so we wanted to go down. Now, it might be if we have a question, sir, we'll hold off until the end because we'll speak out something that a question that might appear. But for now we'll read it. So we recognize that anavah is good.

Anavah is good, שפלות is good, it's the only way ultimately to grow. So we wanted to go down, down into the water. אך שהיה לאקורי נפשין. The problem is is we're going to distinguish between types of anavah. There's two types or more, but for our purposes right now, there's is our motivation for anavah because we want to grow? We had in one of the earlier torot, I probably have to chazar more, there's a difference between even doing mitzvot, if a person does mitzvot for sachar, even Gan Eden, spiritual sachar, all the lofty intentions, but at the end of the day, I want sachar and I know that the best sachar is to do mitzvot, it's for me, or is it because of his bitul to

Hashem, right? Would a person rather get a medal in the army for having a good flight or would he rather that the country wins? Well, what's in both ways he's in the army and he's fighting a mission, but what's his what's his priority over here? Or here, we said that he wants anavah because he knows all the right things, his heart theoretically might be in the right place, but however he knows he he knows that the only way to do that is anavah, says אך שהיה לאקורי נפשין.

Now, the way I'm just going to foreshadow over here, the way that it's almost going to sound is that the person's really devious, and he knows that people are not going to respect him if he's a big baal gaavah, so what he's going to do in a devious way, is going to act like he's a big anav, but really really he has personal motivations, because over here, it seems that their heart was in the right place, and even that they're going to hear a bat kol. So one of the one of the mefarshim explains that, no, we're not talking about somebody that's almost, mamash like a rasha over here.

The note is commentary by, it appears in the Mabua HaNachal by Rav Shmuel Moshe Kramer. The his we're not necessarily we're not speaking about a personal motivation who's mamash negative. It could be that the person is positive, again, it's almost like he recognizes that gaavah is the wrong way to go, but what we're talking over here is, but lemaaseh what's what's at the end of that? Is is his real motivation ultimately that he wants to grow, or is his motivation really that he's totally as his bitul to Hakadosh Baruch Hu?

And therefore, and therefore, he says like this: אך שהיה לאקורי נפשין. The reason that he wanted to be an anav is really אקורי, יקר means kavod, right? We just had the word yakar in the Megillah, and therefore, the reason we wanted to go down into the water, what was in the in the in the peshat it means to cool ourselves off, but in the פנימיות, לאקורי נפשין is for our own כבוד. לשון אוקיר אנוש מפז, make me more prominent than gold, but this לשון of אוקיר, of כבוד-like, of גדלות, היינו שהיה הענווה בשביל גדלות, it's the reverse, and that's the worst type.

כדי להתכבד ולהתיקר, not only am I not being, am I a בעל גאווה, but I'm doing it in a way that that tries to speak of ענווה, it's it's it's really undermining the process. It's like you can call it ליצנות, call it what you want, but I'm acting in a way of ענוה which is really for myself, very underhanded, even wittingly or unwittingly like we explained. כי מחמת שיודע גודל ביזוי הגדלות, he knows that גדלות, that ענוה, that גאוה is not a good thing, על כן הם ענוים.

Therefore, I have that, but it's ענוה שלא לשמה, because true ענוה doesn't just mean that I, you know, act in a lowly way, what it means is that I recognize that that I am nothing. I, I have a lot of positive qualities, my positive qualities are given to me by הקדוש ברוך הוא, they create an accountability, they were given to me for a reason, it's not mine to decide what to do with. It creates an obligation on me if anything, and I'm going to be held accountable for that for that obligation.

I've been looking a little bit at Orchos Yosher lately, I actually put a couple of the chapters up, we'll see if we're not going to finish by the שלושים, but one of the chapters goes through the אלף בית, בית, ביטול תורה, where Rav Chaim Kanievsky discusses, you know, how do I look, when I when I think about my time. So, how do I look at my time? Is it just that my time is my own and if I learn Torah, that's wonderful, that's גדלות, I deserve a big reward, and learning Torah is the most positive possible, wonderful type of mitzvah, that's great.

But does that just mean that I get credit for it? What about ביטול תורה? But if I look at time as being an asset, I give you money, it's like, you know, in a different context, you know, let's say maaser. I give a person $10 and I say nine belongs to you, but one of them belongs to somebody else. That one, that maaser, is not yours to decide what to do with, right? It means that Hashem gave you nine, one of them is for somebody else. If you don't give that 10th one or if you do give the 10th one, you don't necessarily deserve a pat on the back, right?

That's that's an accountability. That's you have to give it. So he says that that's what really ענוה is. בשביל להתכבד, but they went in order להתכבד ולהתייקר על ידי ענוה, it was ענוה שלא לשמה, וזהו בחינת עניוות שהוא תכלית הגדלות. This is the epitome of גאוה even. It's bad enough for גאוה, but when you go and you trick, it's like you're taking even that for yourself, you're taking even the expression of lowliness for yourself. Says over here in Likutey Tefilos, which we didn't go through, but Likutey Tefilos is a it's a nice sefer if you have a chance to look at it, it takes the messages from the Torah and it turns them into a tefilah, so you see like practical expressions of it.

So part of the tefilah over there says, אנצל מענוה פסולה, מענוה שהיא בשביל כבוד, that we ask הקדוש ברוך הוא to save us from this from this ענוה. So again, like we explained, true ענוה is total hitbatlut, you know, to the point of being a kamikaze pilot, except וחי בהם, that's not what Hakadosh Baruch Hu, but in other words, except for the big three aveirot. In other words, it's true hitbatlut. עשה רצונו כרצונך. My ratzon is is Hashem's ratzon, right? Like we've mentioned before from Rav Avigdor Miller in the, by the Chashmonaim, right?

It said, רב ריבנו, דן דיננו. Hashem didn't fight your fight, you fought Hashem's fight. No, if you take it personally, that is your fight. Your ratzon became Hashem's ratzon. וזהו ובעין לנחותי, that's what it means that we wanted to go down להיות שפלים וענוים לאוקורי נפשין. So, in the context of this Torah, they said that we want to go down become anavim, but really there was an element over there of their own kavod. There was some sort of a self-interest in terms of how their hanhagah, even though on the outside it seemed to be ענוה, כדי שעל ידי זה נהיה יקרים וחשובים, כי הגאוה מבזה מאוד.

But really, really this is a this is a bad expression of humility because it's just an outward showing. If anything, it's almost like leitzanut, right? Let alone that you're just doing the wrong thing, it's like you're taking you're taking the right thing and it's a it's a twist and you're misrepresenting what it really is. נפק בת קלא ואמר, and at this point, said a bat kol came out, לא תחותו להכא, you're going in the wrong direction, don't go into those waters, stop what you're doing. Why? לא תחותו, don't go down להיות שפלים בשביל זה.

You're going down for the wrong reason, then it becomes dangerous. You don't even know that you have to do teshuvah on it, especially if you fool yourself, there's no way out of that. Doing the right thing and fooling yourself could sometimes be even more dangerous than doing the wrong thing, right? So he says, לא תחותו להיות שפלים בשביל זה, בשביל לאוקורי נפשין. Don't go down for your own kavod. השמיעם הבת קול, which we see from this, like we mentioned from the from the note before, you see over here that the bat kol is giving them warning.

They weren't stam being resha'im. The bat kol was like giving them warning signs that that if you go down this path, then it's not going the right direction. So the bat kol told them you're misunderstanding what you're doing, שלא יהיו ענוים בשביל להתייקר ולהתכבד, that's not really true ענוה, כי זה עניוות היא תכלית הגדלות. What you're doing, that's that's actually תכלית הגדלות. Maybe you'll say, so I'm not a perfect anav, I'll be half an anav, at least I'll act like it. Sometimes the חיצוניות מעורר הפנימיות. But like we've discussed in Alei Shur, you know, he said explicitly, he said if when you're working on middot, what you really do is, "I'm going to be an anav because I'm so I'm so..." great that I'm an

anav, right? If your working on middot is really strengthening your self-interest, so then it's better, the way Rav Wolbe says, he said, "Learn something else." It's better not to learn mussar. If your learning mussar is going to strengthen feelings of gaavah, now you have like no hope, right? Better not to better not to better not to do it in the first place, right? You remember that you know that joke like the chasidishe story, you know, the you know, the Rebbe is davening and he says, "I'm a gornisht, I'm a gornisht, I'm a nothing." And then you know, another, the gabbai sees him, he goes, "I'm a gornisht." And then the next guy sees them, he says, "All right, I'm a gornisht, I'm a nothing." And

then you know, the other guy like you know like you know says, you know, "Check out who thinks he's a nothing," you know, right? So he says, דנפלה חצינא לבר נגרא שבע שנין. So he says, so in the context, back to the maaseh and we'll read the penimiyus, what happened over here? The carpenter, and we're going to say that the carpenter in the context of this story is representative of Hakadosh Baruch Hu. The carpenter dropped his tool, his ax, whatever it is. An adze? I don't know.

I've seen the word, is that a word? So it says, חצינא לבר נגרא שבע שנין ולא מטי לארעא, it still has not fallen to the floor. שהבת קול הודיעם, the בת קול taught them, שורש הגדלות, it was explaining the שורש הגדלות. כדי שיתרחקו עד קצה האחרון, because gaavah we have to be מאוד מאוד הוי שפל רוח, we'll see. The בת קול was giving them a warning that this is something that if there's any element of gaavah, you can't just know about it, you have to stay far, far away.

Once you once once you get in there, it becomes it becomes your headspace, there's not going to be any way out, also, right? So it says, כדי שיתרחקו עד קצה האחרון ולא יחותו להכא. Don't even come down at all if that's how you're doing it. שלא יהיו ענוים בשביל גדלות, because that's going to be gaavah is a miasudik thing. If any element of what you're doing smacks of gaavah, the worst possible thing that you could do is act like an anav, and that's reinforcing the gaavah. כמאמר חז״ל, רבותינו זכרונם לברכה, מאוד מאוד הוי שפל רוח, because it's very, very easy to fall into, right?

In the Mishnah, the Chafetz Chaim in the Mishnah Berurah actually talks in in the very in the beginning, he talks about getting into getting into fights. He talks about, you know, when a person has to be has to be, you know, do the right thing, even keneged the מלעיגים and things like that, right? So he says, you have to be able to stand up stand up for what's right. So he says, על כל פנים לא יתקוטט עמהם, don't get into fights with people, מפני שמדת העזות מגונה מאוד.

Okay, he's talking about azut over here, but you'll see the point that I'm making. ואין ראוי להשתמש ממנה כלל אפילו בעבודת השם יתברך, you shouldn't use this middah of azut even, unless where it's necessary, I guess, but even where it's, you know, starting to get into fights with people, even for the right reasons, כי יקנה קנין בנפשו להיות עז. What's going to happen is you're going to reinforce the character traits of being of being in your face, and there's going to be more to be lost than gained.

להיות עז אפילו שלא במקום עבודתו יתברך, עיין באור הלכה, right, so it's on like the second the second עמוד in the whole Mishnah Berurah. But he says over here also, because you have to stay far, far away. There are certain middot that if you engage in them at all, even if you think that there's some sort of an element and the right reasons and why should I act like a baal gaavah, but if you start reinforcing certain middot, so you have to stay far away from those middot at all costs.

And over here the bat kol told them, even though, seemingly, the way that we're learning, you had the best of intentions, but since what you're really doing is reinforcing your own gaavah, stay far away. היינו שהודיעם להם שהגדלות הוא מנפלאות התפארות והגאוה של הקדוש ברוך הוא, a little bit of an esoteric concept, we'll do the best that we can. What is גדלות? The whole idea of gaavah, right? So all middot, we said that in our shiur this week, right? What's we said, what's כעס? כעס is not a middah of Hakadosh Baruch Hu, right?

But why do we point that out? Because, generally speaking, every middah, there's the right way to use a middah, and then there's the distorted way to use a middah. But, in general, every How do middot work their way into בריאה? What's a middah? I mean, we talk about character traits. The idea of a middah is what? It's really an expression of how Hashem deals with the world. So if we make ourself מה הוא אף אתה, godly, so then we'll utilize the middah in the appropriate way. But there's also a twisted expression of the middah, right?

So עריות is like a warped chesed, right, as they say by the Avos. So over here, what's gaavah? Gaavah is a warped Really, it says שהוא לבושו כמו שכתוב השם מלך גאות לבש. Hakadosh Baruch Hu's garment, Hakadosh Baruch Hu clothes Himself, as it were, in gaavah. What's gaavah? Gaavah is So the easy One way to learn it says gaavah is, "I'm the best." There's nothing wrong with saying you're the best if you're אינסופי, yes, if you're infinite, then you're the best. When we when we when we say have a thing of gaavah, so we're wearing Hakadosh Baruch Hu's wearing Hakadosh Baruch Hu's clothing.

But the way that that he says it over here, and a little bit using using the notes he says in the Biurei HaLikutim, he says, what's really gaavah? Gaavah is almost like a ישות. Gaavah is, "I'm I'm a בר הכי." In other words, the opposite of what we're talking about is התבטלות. I'm really nothing. I exist only insofar as הקדוש ברוך הוא wills me into existence in a certain way to give me a היכי תמצי for avodah. But בעצם, what's גאוה? גאוה is that I exist, I have something.

הקדוש ברוך הוא is the only thing that truly exists in an emisdik sense, right? So therefore הקדוש ברוך הוא has this, but even the idea of גאוה doesn't really exist by Hashem. הקדוש ברוך הוא is אין סופיות. There's not even really an expression of any מדה. To say that it's an expression of one מדה, that means that it's this מדה and not the other. When you're holding at the level of things being infinite, there's no expression really of any מדה. הקדוש ברוך הוא created, as it were, it's very like high level stuff, but okay, we think about it in a certain way, הקדוש ברוך הוא created an expression called גאוה, because in order for us to be able to have avodah, for us to worship

Hashem, so what we say is that הקדוש ברוך הוא is real, and more real than we are, and therefore we shtel tzu to הקדוש ברוך הוא, right? So that means that we have to have a some sort of a concept that הקדוש ברוך הוא, that השם מלך גאות לבש, right? If you're you, and I'm me, so then why should I, why should I be מבטל myself to you? The answer is because you're reality, and I'm not, right? So in other words, we create a dynamic where we have avodah to Hashem.

So הקדוש ברוך הוא created a מדה of גאוה in order that there should be a מקום of התבטלות and avodah with us vis-a-vis Hashem. What is גדלות? גדלות is a warped גאוה. So when the שכינה is in גלות, so to speak, and we don't say What? גדלות is a warped גאוה. Okay. גאוה is the מדה, and when we take it on for ourselves, when we make ourselves into a baal ga'avah, we take gadlus for ourselves. So what we're really doing is we're saying we're taking this middah of ga'avah that Hakadosh Baruch Hu created in order that He should be able to express Himself and that we should serve Him, and we're incorporating that for ourselves.

It's as if Hakadosh Baruch Hu's like in the very in Torah aleph, we say that that that in galus it's like Hakadosh Baruch Hu's like, you know, the the kavod of Hashem is fallen by the goyim, so to speak. So he says that that's what really this gadlus is. Don't go over there, because what's what's this gadlus, this ga'avah that we're having? It's really an expression of the נפילה of the התפשטות of the ga'avah of הקדוש ברוך הוא, ga'avah by Hashem, and it's like a warped expression of that, because it's like it's like since we're in galus and there's no clear expression of Hashem's gadlus, it's like it's בין הגוים.

וזה דנפלה, and this that it fell, the axe, פחצינא, the axe fell בבחינת לבוש. So what does this mean? כמו שכתוב וחצנו מעמר. There's a pasuk in Tehillim, it says that וחצנו מעמר, that a person like takes the bundles of stuff and puts it in the corner of his of his cloak. But a lashon of חצנו, even though it means an axe, or it means a carpenter's tool, it's a lashon of לבושים, it's a lashon of malbush, it's a lashon of גוים, not גוים, חס, it's a lashon, it's what we say that the kavod of Hashem is by the גוים, it's a lashon of clothing.

What a lashon! So what we're saying now is that is that Hakadosh Baruch Hu's kavod fell. Hakadosh Baruch Hu created this לבוש, this way to relate to us. If we were just to encounter Hakadosh Baruch Hu, the אין סופיות at a level that we can't relate to, it'd burn us up. So Hakadosh Baruch Hu created like we saw in the ששת ימי בראשית versus Shabbos, Hashem versus מט״ט, יחודא עילאה, יחודא תתאה, שמירת הברית both ways, with all the things we saw in the Torah, Hakadosh Baruch Hu created this this מלבוש that we could relate to Him.

And now, but that's only when when the מלבוש takes on If you realize that you're hugging the king through his clothing, so then the clothing don't exist as an independent entity, it's just what the king is is wrapped in. But if all of a sudden you take these expressions of גדלות and they stand on their own, so then that's a warped So he says that's what it is, that it's as if the clothing fell. It's no longer operating as a לבוש of Hakadosh Baruch Hu, בר נגרא, and in our case, the carpenter is is that הקדוש ברוך הוא, כמו שכתוב המקרה במים עליותיו.

It's a Gemara, whatever's going on in that Gemara, it's it says what? It says that it's a it says Hakadosh Baruch Hu puts the beams like in the attic, like keeps the upper waters over there, but it's this לשון of like putting beams in that piece of in that explanation of that pasuk, that Hakadosh Baruch Hu as it were is like a carpenter, like a contractor. ובמאמר אלהיכם נגר הוא, it's a Gemara in Chullin, which is a which is a discussion between who is it, Rabbi Yehoshua ben Levi?

I forget who it was, but but but anyway, it's a discussion over there between a מטרוניתא and okay, it says okay, I can't find it right this second in the note. Bottom line is is that it says in this concept that that this person said, or is is is your God a carpenter? But anyway, he should just bring a Chazal that we see between המקרה במים עליותיו that he that that he puts the beams of the water in place, that that's why in our אגדה, the פנימיות it's that that we have this representation of Hakadosh Baruch Hu as being the carpenter whose axe dropped, but it's not an axe, it's a לשון of חצנו, חצנו is a לשון of מלבוש, it's a לשון of clothing,

that Hakadosh Baruch Hu's מלבוש, so to speak, fell. It's as if it's in galut, and because it fell we have this warped ga'avah. Once we have the warped ga'avah, we shouldn't try to use that and end up in anavah, which we only went into anavah so we could have dibbur the dibburim that are מאיר, the bird can reach the heavens, and through that once we have real true anavah, then we'll be able to use the dibburim to show us how to do teshuvah. But we won't be able to reach that if our anavah is really coming from gaavah.

Now, מנפילת לבוש הזה נתהווה גדלות, like we just explained, שהוא בחינת שבע בתי עכו״ם, because it says that there were seven houses of royalty that that that engaged avodah zarah, the it says over here the Nachalat Avot says מאד מאד הוי שפל רוח, that's there's seven reasons for gaavah: יופי, גבורה, יחוס, רוב קרובים, עושר, ממשלה, גדולה, חכמה. Okay, there's there was seven seven houses of of the Jewish royalty that engaged avodah zarah, whatever it is, but the seven is representative, different mefarshim over here, seven is representative of these relationships that we have with gaavah.

So when it says that Hakadosh Baruch Hu's axe, that really Hakadosh Baruch Hu should be holding on to לבוש, but instead of relating to the לבוש as the King's clothing, we relate to it as being separate, and it was gaavah, and gaavah we know is an element of avodah zarah, cause we just said, gaavah, it means that there's something other than. Anything other than smacks of avodah zarah. So that's why seven, because of however seven over here relates to relates to gaavah, relates to avodah zarah, also.

So, this representative of seven, either that this seven character traits in which people relate to gaavah, or because there were seven different houses of royalty in Klal Yisrael that Yeravam ben Nevat, Baasha ben Achiyah, Achav ben Omri, Yehu, Pekach, Menachem ben Gadi, Hoshea ben Elah, okay, so it's brings a pasuk in Yirmiyah. So, but it's representative of places where where there was there was this relationship with עבודה זרה, שעל ידי זה גלו ישראל מארצם. Because of of the avodah zarah, because of the gaavah, that's where it ended up being.

Hakadosh Baruch Hu is where like we've said many times before, ארץ ישראל, בית המקדש is where the pipeline of communication of relationship is open with Hakadosh Baruch Hu. If all of a sudden you start letting in, you know, other other women into that relationship, it's better for you to just not be in such a close position, right? It's it's we the galut we did to ourselves. Hakadosh Baruch Hu had that open door with us, בית המקדש, that open flow. If all of a sudden we were going to let in other concerns and gaavah and avodah zarah, so Hashem said, "Well, that's very dangerous if all of a sudden you're going to be in the inner sanctum and be letting in other concerns.

Better for you not to be in the inner sanctum." If we would clean up our gaavah, and we would clean we would become anavim and clean up our avodah zarah and attachment to other things, and like I always mentioned the the sixth Torah, the seventh Torah also, by the way it talks about emunah, and open up that free-flowing dynamics, then we would be able to come back to ארץ ישראל. כמאמר חז״ל, זכרונם לברכה, לא גלו ישראל עד שעבדו בשבע בתי עכו״ם. That when did the galut happen?

When we engaged in avodah zarah, which also ga'avah relates to avodah zarah. בשביל זה נקרא עכו״ם בלשון תפארת. That's why עבודת כוכבים is referred to as beauty, תפארת, כמו שכתוב, כתפארת אדם לשבת בית, that it's a reference where avodah zarah is is referenced as תפארת. It's as if a person's a בעל גאווה that he doesn't go to his house and he wants everybody to bring everything to him. כי עבודה זרה שהוא גדלות הוא מנפילת התפארות, because what really is avodah zarah? Avodah zarah is where we take these things the the לשון of like, you know, קוצץ בנטיעות, that that it's like a there is a לשון of where a person cuts off saplings.

You know, you can have a a leaf, which is very green, but when it's cut off from the source, as beautiful as it looks, it's just dying a slow death, right? It's like a so it says it says that that that really when you have something that's beautiful, it's only truly beautiful when it's attached to the source. When you look at something on its own and it's no longer attached to the source, that's a distorted תפארת, it's like a distorted beauty, and that's why that's that's representative of avodah zarah, and that's why it says נקרא עכו״ם לשון תפארת because ה' מלך גאות לבש, השם is תפארת and it's this distorted תפארת, that's what it is.

וזהו השבע שנים, that's the seven years, again, every nekudah in every one of these מאמרי חז״ל works its way into the message, it's important. So that's the seven years, הבחינת הגדלות שהוא בחינת שבע בתי עבודה זרה, that's the seven years, which is home to the seven houses worshipping avodah zarah, the seven types of ga'avah, period, כנ״ל. וזהו ולא מטי לארעא, so that's what it means that the axe though it didn't reach the floor, היינו שעל ידי העוון הזה עדיין לא חזרנו לארצנו, that's what it means לא מטי לארעא, it didn't reach the ארץ, you know what that means?

It means that because of this sin of the axe falling we didn't get back to our land! כי על ידי העוון הזה שהוא גדלות שהוא כעובד עבודה זרה, בחינת שבע בתי עבודה זרה, because of this sin of avodah zarah, of ga'avah, of of in our case the worst type of ga'avah, which is distorted anavah, the reason that that worked in is because they were in the context of our story, the only way to truly reach the שמים is through anavah so that the דיבורים would be effective, but because because it was done in such a way of of ga'avah, which is the exact reverse of that, that kept them that they that they not only aren't going to grow, they're going to stay in galut.

על ידי זה גלינו מארצנו כנ״ל, ועל ידי זה עדיין לא חזרנו לארצנו, and this is why, unfortunately not yet, we have not yet returned to our land. הכל על ידי העוון הזה של הגדלות, ש... שהוא בחינת עבודה זרה כנ״ל, like we've been explaining. And this is really, in a certain sense, we we talked about עפרא לאפראיהם, that the we didn't speak specifically about, there's a klal that everything that that he discusses in the Torah really finds itself in the מימרא. The truth is, in the rest of the Torah, we didn't really discuss this galus itself, so the mefarshim talk a little bit about where this idea of galus does find itself in the in the beginning of the of the of the Torah.

He talked about עפרא לאפראיהם, עפר טמא, עפר is representative of the land of the goyim, is representative of galus, so maybe it finds itself in the in the discussion by יוחני וממרא. וזהו לא משום דנפישי מיא, it's not because there's a lot of water, היינו לא תימא שבשביל זה לא מטי לארעא. Don't say that the reason that we didn't get back to Eretz Yisrael is because a lot of water, because there's a lot of goyim, right? They have a lot of power. היינו שאיני יכול להגיע ולשוב לארץ ישראל משום דנפישי מיא מחמת שהעכו״ם הם רבים.

It's not because of the power of the גוים, בחינת רבים, הגוים האלה שהם בחינת מים רבים. That there's a pasuk, it says מים רבים לא יוכלו לכבות את האהבה. Over there we see, earlier we said that מים is a reference just to people in general. Over here we see that מים also could represent goyim. So, מים רבים לא יוכלו לכבות means that the powerful nations are not going to put out, extinguish the relationship between us and Hakadosh Baruch Hu. Don't think that the acts don't think that we didn't get to the ארעא, we didn't get to Eretz Yisrael because there's a lot of water, because the goyim are powerful, because the truth is, אלא משום דרדיפי מיא.

The reason is because of the current. What does it mean רדיפי מיא? They're rushing, שהם רודפים אחר הכבוד, is because we are רודפים, we're going after kavod. It's all on us, right? We're talking about the, right, the the other sefarim that talk about, you know, what you see outside is like reflects what you really need to work on, right? So he says, משום דרדיפי מיא, don't look outwards, look inwards. It happens to be that the way that Hakadosh Baruch Hu deals with us is through the nations who have their own power, but they don't really have independent power, like we said in one of the earlier torot.

It's like a whirlwind, right? Sometimes, being attached to the source, you open the faucet and it's not rushing water. A whirlwind is very powerful, but it's not attached to the source. It just calms down after a while. It's short-lived. So, he says over here, משום דרדיפי מיא, it's because of the current. It's because of the kavod. That's why that's why we're not you know, it's it's at the source that the goyim try to get to us to disturb you know, they try to undermine our purpose. I heard, I just listened to a few of the shiurim on it from Rabbi Reuven Luchter on the Haggadah.

So, he says, I don't want to get into it, but he says, what's Lavan doing in the Haggadah? And once it mentions Lavan, it goes right back to Pharaoh. So, it's if you're going to mention Lavan, start talking about Lavan. If you're If you're not going to mention him, don't mention him at all. It's like it's talking about Mitzrayim, it's talking about Mitzrayim again and then sticks Lavan in there. So, he says that there's two ways to relate to where a person came from. You could relate to when the person is born or you can relate to the pregnancy.

So, he says we're really talking about Mitzrayim, but if you want to understand our the Jews' relationship of where they're holding, so don't only relate to when they were born as a nation by Mitzrayim. A little bit you have to relate to the beginning of the dynamic between Klal Yisrael being formed by Yaakov and the י״ב shevatim, and the first relationship with the goyim that was trying to undermine us, the next Torah we're actually going to talk about Yaakov and Lavan, was was Lavan. And it says that לבן ביקש לעקור את הכל, but not necessarily in a physical sense.

It wasn't at that stage yet. It was more like the seeds. It was undermining at its core what we represented. So, later on you see that the goyim tend to be powerful. That's just a more of a a a coarse expression of where the goyim are holding, but it's like an outward expression. The truth is is that everything in terms of their power, in terms of our power, our power is really at the penimiyus. Right? The goyim represent different powers that are within the beri'ah, but those are layers after ישראל ואורייתא וקודשא בריך הוא כולא חד הוא.

We exist at the most primal, shorshdik existence that we could exist. And the goyim are represent powers in the world that haKadosh Baruch Hu set up. When we engage in penimiyus, so what we're really doing is totally undermining anything that the goyim represent. We're saying, you're not really tapped into anything that's the truth. You just have your worldly considerations. The only true considerations are Yisrael and Torah. But anyway, back to the ranch. So, he says, אלא משום דרדיפי מיא, you know why you're in galut? It's not because of these powers that the goyim that that the goyim are expressing, they're very powerful.

No, it has nothing to do with them. That's just the outgrowth. That's the way that the world responds when you're not doing what you're supposed to be doing. Really, it's because you're chasing kavod. Once you want to chase this-worldly considerations, your own kavod, even if we said it's for like sechar a little bit, right? Once you want to chase your own considerations, so then you'll be subject to this-worldly considerations. שהוא בחינת מים, בחינת אל הכבוד הרעים ה׳ על מים רבים. That that's a mayim is a bechinah of kavod.

אל הכבוד הרעים ה׳ על מים רבים. We see mayim and kavod. על ידי זה אין יכולים להגיע ולשוב לארץ ישראל, that's why we can't come back to ארץ ישראל, היינו על ידי רדיפת הכבוד והגדלות, כי עיקר אריכות הגלות שאין יכולים לשוב לארצנו, the ikar part of the אריכות הגלות the main reason הוא רק מחמת עוון הגדלות ורדיפת הכבוד כנ״ל. We're almost done, we wouldn't be late if you wouldn't come late. So he says, כל זה הודיעה להם הבת קול. That's what the Bas Kol was telling them, גודל ביזוי הגדלות.

He was telling him how dangerous, how terrible the disgrace of gadlus is, of כבוד, כדי שיתרחקו מהגדלות, that they would stay away עד קצה אחרון כנ״ל, ואז כבוד השם יתברך בשלמות כנ״ל, and then the kavod Hashem is going to be בשלמות, ואז זוכין לדיבור המאיר שהוא בחינת ציפור דהנ״ל כנ״ל, like we just said about the ציפור, like we've been saying all along, and this is what the Bas Kol was telling him, three ideas about the inyan of gaavah: number one, what the shoresh of gaavah is, that it's coming from the nefilah of the התפארות of the Tiferet, it's a distorted ה' מלך גאות לבש; number two, that gaavah is similar to avodah zarah, which is why it's responsible for the galut; and number three, is

that it's not because of the goyim that we're in galut, it's because of ourselves. אבל איך זוכין לזה, so how are we going to break our our gaavah? How are we, we talk about שמירת הברית, right, how are we going to break our gaavah in order to be zocheh to דיבור המאיר, תשובה, תורתו לעומקה? How are we going to be זוכה לשבר הגדלות והכבוד של עצמו לגמרי? ושיהיה כבוד השם יתברך בשלמות, right back to Torah ו׳, how are we engaged totally in כבוד השם, הוא על ידי שמירת הברית בשתי בחינות.

The way to get to total anavah, since we said earlier last week that gaavah and שמירת הברית are attached, so over here the way to work on anavah is through שמירת הברית הנ״ל, שהם בחינת יחודא עילאה ויחודא תתאה, which we went into last week, that the whole relationship שמירת הברית, יחודא עילאה, יחודא תתאה, הלכה and קבלה, רזין and רזין דרזין, הקדוש ברוך הוא relationship and through Metatron. וזהו שאמר רב אשי האי זיז שדי הוא, that's what it says, this bird is the Shaddai bird, right? How do we break our gadlus?

Through זיז שדי, היינו בחינת יחודא עילאה ויחודא תתאה תתאה, because what did we say? That יחודא עילאה, יחודא תתאה represented by the two different ways that we relate to the name Shaddai, right? And we spoke about two different kavanot in terms of the name Shaddai, but Shaddai was to relate to in both forms as different forms of יחודא עילאה, יחודא תתאה. שעל ידי זה, יחודא עילאה ויחודא תתאה שהם בחינת שמירת הברית בשתי בחינות כנ״ל, על ידי זה הכבוד בשלמות, ועל ידי הכבוד בשלמות זוכין להציפור, and through anavah we come to כבוד השם, כבוד מלכות and not כבד פה, so that we'll be zocheh to the ציפור, which is שהוא הדיבור, which is the אמצעי בין מים לרקיע, because it's going to elevate us in teshuvah,

and this זיז שדי, כי זיז הוא בחינת יחודא תתאה, because the idea of a זיז, it's a word used for for for malachim. Bird, angels we know whatever it means exactly, forget about the paintings and the pictures, but malachim have a koach of like wings, flying. So he says, זיז הוא בחינת יחודא תתאה בחינת מט״ט, the idea of a זיז is a בחינה of an angel, the Sar HaOlam, what's the head angel is this Metatron angel, בחינת מכנף הארץ, it's a pasuk in Yeshayahu that מכנף הארץ could be from the corners of the earth, but כנף could also mean a wing.

And therefore we see that כנף is a is a כנפי נשרים, כנף is also a בחינה of a זיז. כי איתא במדרש עוף אחד יש בשעה שמפריש, because it says, the pasuk says over there, we said in אות ו׳ already that it says by הקדוש ברוך הוא ולא יכנף עוד מוריך, and that HaKadosh Baruch Hu is going to be almost like we said already that HaKadosh Baruch Hu is going to be relating to us not as directly through through malachim, through a מלבוש, through a לבוש, through an angel, but it says, but ultimately the angel's power ultimately this expression the מלבוש really gets its koach, it's just a dimmed expression, but it's really everything is getting its koach through the יחודא עילאה is flowing through

the יחודא תתאה, it's not a it's not a separate idea. כי איתא במדרש רבה עוף אחד יש בשעה שמפריש, that there's one bird and when it בשעה שמפריש, when it spreads as kanfav its wings הוא מחשיך את השמש. V'hashmesh, we know from from the first Torah, the shemesh represents like the the חכמה, Hakadosh Baruch Hu's the more direct shefa, and these wings, this malbush dims the sun. וזה שמו, this is the next this is the lower level of of relationship to Hashem, it like dims the sun.

וזה בחינת יחודא תתאה, בחינת מט״ט, בחינת מכנף הארץ שבו מתלבש ברית עילאה, that it's mislabesh the the brit elyon which is really the שהוא בחינת השמש, which is representative that's the upper level, that's the shemesh. He brings a Zohar on the bottom over here that says that that ties together shemesh to ברית קודש, השמש ומגן דא ברית קדישא, מה שמש זרח ואנהיר על עלמא, אוף הכי ברית קדישא זרח ואנהיר גופא דבר נש. Just like the sun lightens up the sky, the brit kodesh lightens up a person, but we see again, we're just different expressions of the dynamic that we've been discussing.

שדי זה בחינת יחודא עילאה כנ״ל. So we have the ziz Shadai, representative of the Which is everything that we've been talking to until now, that that's where a person is able through the שמירת הברית to become a full anav, to get dibur, dibur, dibur in the right way, full anavah, which is going to me'ir him for teshuvah, to reach תבונת התורה, the עומקא, period. וזהו, and now we understand the very first pasuk that we started off with: אני ה' הוא שמי וכבודי לאחר לא אתן ותהלתי לפסילים.

That was the pasuk in the beginning of the Torah. Like we say, we say it, we unpack it, goes into a thousand pieces, we bring it back together, and now you say this pasuk and you're going to remember four weeks' worth of the Torah. וזהו, וזה: אני ה', I am ה', שם הויה, that's the ייחוד עילאה, שמע ישראל ה' אלקינו ה' אחד. הוא שמי, this is the the ייחוד תתאה, the lower form, because Hakadosh Baruch Hu relates to us through his name, through the מלבוש, through מט״ט, right?

שמו כשם רבו, we said, ברוך שם כבוד מלכותו לעולם ועד. וכבודי לאחר לא אתן, I'm not going to give my kavod to anybody else, זה בחינת כבוד בשלימות, because true kavod exists only by Hashem'. Anything else that's a distortion of this is going to be ga'avah, which is inappropriate, which totally separates you. ותהלתי, and my speech, לפסילים, זה בחינת דיבור, כמו שכתוב: תהלת ה' ידבר פי, that tehillah is a bechinah of dibbur, and that's what it says, that through dibbur you're going to be zocheh to kavod, so that the dibbur is going to be me'ir to teshuvah.

Yeah, and haKadosh Baruch Hu is not going to give there's not going to be any expression of this לפסילים, to עבודה זרה, which is like a distortion of this, which again, could be even distorted anavah, any sort of ga'avah, but it only exists, this whole dynamic only exists when you have true kavod. Okay, later on at some point I'll try to record the kitzur for י״א, and then I was going to start י״ב today, but we started late for some reason, so therefore I'm now going to do י״ב next week.