LM 12.1 — Tehilla l'Dovid, Part 1 of 5 · תורה י״ב

Okay, תורה י״ב, לשון רבינו זכרונו לברכה, which we already said was several times directly, not just transcribed and then written over, but actually from רבינו's notes: תהלה לדוד ארוממך אלוהי המלך, a תהלה לדוד, and I will exalt הקדוש ברוך הוא ואברכה שמך לעולם ועד. We'll come back at the end of the תורה to explain the implication of that פסוק and read in the פנימיות, which is not going to be today. It'll probably take I think about three weeks, based on the length, and go forward. Okay, א': מה שאנו, what page is this?

תורה י״ב, but I guess, okay, I don't know. מה שאנו רואים, we see in today's day, or he's speaking, שעל פי הרוב הלומדים, that many people, תלמידי חכמים, למדנים, people that were that that seem to learn, גמרא, הלכה, we'll see, חולקים על הצדיקים. Now we actually two points. First of all, we already discussed earlier on in the תורה that he he he mentioned he mentioned earlier on the idea of the perception of צדיקים who get into disputes. It's obviously somewhat of a controversial topic. We're going to see that this is not exactly what he was speaking about earlier.

We're going to get into it. Two different types of either צדיקים who are לשם שמים and a perceived dispute by the people who are lower than them, you know, looking looking up at two clouds, both לשם שמים, and they they kind of perceive through since when we get into fights with people and it's petty for us, so then we perceive as people who have a disagreement לשם שמים as being petty. That's not what he's talking about over here, and we'll get to that distinction later. But nevertheless, I should give just a brief introduction to the תורה which I which I generally do.

It's printed in the bottom of two versions that I have. We'll just go to Reb Chaim Kramer's notes are in English, it's easier to take a look at. The תורה was actually given שבת נחמו, July 30th, 1803, so שבת after תשעה באב in 5563 in the Hebrew year. And interestingly, it's brought down that even though רבי נחמן talked about נחמו נחמו עמי and he explained the connection when he was giving the תורה itself, but apparently he actually omitted the explanation that that that tied it in when the תורה לשון רבינו when he actually wrote down the תורה.

And as we go through, one of the things that he points out is we're going to try to get out of the תורה what we can, that it includes certain concepts that are, I guess, a little more than usual, abstract, lofty, talking about ייחודים and this and that. And he says that it's it's it was known as a difficult תורה that even several of the ברסלב חסידים would not necessarily skip it, but kind of gloss over, do a quicker version. We're going to get through it what we can, but focus more on the things that we can take out of it, the things that we can that we can understand.

So going into that idea that it was שבת נחמו and after תשעה באב he's talking about these disputes and seeing that seeing, again, it's kind of very difficult when you see people fighting that, from the outside, either they seem to be, if not צדיקים, but seem to be people that are involved in learning, and you don't know what to do with it. You don't And and on the other hand, we're going to ask another question that if תורה purifies itself, how could it be that people who are engaged in תורה they seem to have the wrong motivation, it doesn't seem to be straightening them out, so how could it be that they're engaged in the dispute, learning for the wrong reasons?

Just like, where do we end up with all this? Questions that really in contemporary times also seem people seem to be digging in in different reasons, but they're, you know, they're all walking around, they look like good, frum people and so forth, so how do we relate to it? So jumping back into the תורה, we're going to say that it's actually by design. We're not going to get to all of that today. So again, על פי הרוב הלומדים, we see many people that seem to be תלמידי חכמים, and a lot of this was taking place, really there are two things going on.

There were certain perceptions of controversy that רבי נחמן was dealing with among the חסידים, that that people really were לשם שמים, wanting different things, and then there were certain התנגדות to חסידות in general, especially in the wake of שבתי צבי, and again, certainly לשם שמים, he will point out even the notes, he says that we're not חס ושלום talking about certain, you know, discussions between, you know, the הגר״א versus the תלמידים. There were people that were לשם שמים, and even though there was התנגדות to the תלמידי חכמים, they were צדיקים גמורים.

We're not talking about that, but on the other hand, we do see people that were in the name of פרומקייט, you know, they they they seemed to be coming very negative. So we see these רוב הלומדים, these people that seem to be learning, חולקים על הצדיקים. Nevertheless, they seem to be fighting against צדיקים ודוברים על הצדיק עתק. And that לשון is actually it's coming from just pull the תהילים, the פסוק, so that we can see it we can see it actually. The פסוק is in קאפיטל ל״א, ט', but the the the actual פסוק goes over here Okay, I can't I can't find it right this second, but that's where it is.

Oh, there it is. תאלמנה שפתי שקר הדוברות על צדיק עתק בגאווה ובוז. So, דוד המלך is talking about people who are coming against him. So, it says דוברים על הצדיק עתק. There are people that are speaking against the צדיק with arrogance and גידופים and profane and שקר, גאווה ובוז and disgrace. So all the good stuff. And it's תמוה. It doesn't seem to make sense because their learning, זה מכוון גדול מאת השם יתברך. It seems counterintuitive. And nevertheless, he says that this is actually all by design. We say that there were different reasons of person learning for their own purposes.

We've already addressed last week, we talked about in תורה י״א, we referenced תורה י׳, the difference between כבוד השם and כבוד מלכים, and last time we even talked about when a person instead of instead of learning תורה trying to find themself within the infinite, what they do is they take הקדוש ברוך הוא's words and then they try to plug them into their point of view. It's not that they're raising themself up, but they're actually מגשם. They take the words of תורה and they essentially use the outer words of תורה, the shell of רצון השם, the words of תורה, and when they plug them in and they articulate it through their own eyes, their own subjectivity, they're actually taking it almost almost being מגשם the words

of תורה. So, the people that are going to be learning for the wrong reasons, but nevertheless there is this there's this other question, which we'll come back around to, so it's really just setting the groundwork, and then as we flesh out the תורה, we'll talk about a lot of these concepts, is that it seems counterintuitive because the תורה itself, where do you find that line where people that are not holding there will learn תורה and the תורה will turn a person around? Right? I think famously somebody asked Rav Steinman what בעלי תשובה should learn.

You know, you'd think there are certain things that are very inspiring. He said they should learn שור שנגח את הפרה, learn בבא מציעא, learn learn גמרא, learn בבלי, and the תורה itself will turn them around. And on the other hand, we see another side of this, where people learn תורה, and if anything, it seems to be like taking the energy, taking the water and applying it to weeds, and just the weeds grow. So why is it that sometimes we say that the תורה changes a person from inside out, and on the other hand, sometimes it seems to have the opposite effect?

So he says זה מכוון גדול מאת השם יתברך, and we're going to have to explain why the צדיקים are going to have to deal with this opposition, not just opposition, but coming from people that are doing it in the name of of פרומקייט and religion, the people that seem to be learners, and what what the purpose of that is in terms of the ultimate תיקון. כי יש, there are תלמידי חכמים who are בבחינת יעקב ולבן, okay? And we're going to have to explain what this means. But again, we're talking about people on the outside who seem to be who seem to be תלמידי חכמים.

יעקב הוא הצדיק המחדש חידושין דאורייתא. יעקב is a צדיק who is מחדש חידושים. Rabbi Kramer brings in the notes, either we're talking about חידושים, new concepts in תורה, being able to to flesh it out. Now, even though we know that all the תורה, תורה שבכתב, תורה שבעל פה was given on סיני, but משה רבינו, a lot of what we have, the חידושים, is because we're more distant, either either finding the sources in the תורה, we're explaining how a הלכה is linked back. The חידושים that when משה רבינו had this clear perception, everything was just straight in front of his face, there almost wasn't the need to find certain innovative ways, certain חידושים, certain applications, certain new things that we find, because he just had the

ultimate clarity. So when we say a חידוש, we're not talking about something that wasn't really inherent in the תורה itself, it's something that was there, but as as things developed, there was a need either to tie it back or to flesh out שבעים פנים לתורה. It's like blowing on a coal, and the the flame comes out and it's able to get to get more. Alternative, Rabbi Kramer over here also brings learning with התחדשות, never feeling old about the תורה, being able to constantly go deeper and deeper and find new meaning, and have it resonate more and more.

Right? So that's that's one that's one גדר of a way a person learns. So יעקב is a צדיק who is מחדש ולומד תורתו לשמה. לשמה has different implications. Whatever they are, over here it brings a זוהר who says that what is a person who's who's learning לשמה? Says לשמה is לשם השם, לשם ה׳. What would the ה׳ be? לשם ה׳, it's the last ה׳ of the י-ה-ו-ה, which is like the שכינה. And it brings over here, ונטרין פקודא דאינון, that the way that he's learning, he's being שומר the מצוות.

פקודא דאינון תריג, דאינון תרי״ג מצוות דתליין בשם י-ה-ו-ה כענבין באתכלא, like an אשכול, ת is a ש, in order, the same way that the that grapes can hang off a vine, it's like these מצוות are תלוי in the שם השם, כדי לייחדא בהון לשם י-ה בשכינה, that in order to bring ייחודים, in order to bring the way that he that he, and again, what does this mean? We don't know exactly, but the way that he that he learns is Is it going to be לשמה in order to cause ייחודים.

We know that the last ה is מלכות. What, what does it mean מלכות? It means, again, when מלכות doesn't have any שפע of itself, it's לית לה מגרמה כלום. It's like when there's a manifestation, when you bring הקדוש ברוך הוא into the בריאה, and you're able to see the בריאה reflecting השם, when a person engages in מצות, he engages in רצון השם, it's like he brings the world back into a ייחוד, into a reflection that everything is coming from השם. כבר נש דמתייחד בבת זוגיה בכל איברין דיליה לאפקא זרעא מעליא, that that's when a person is מתייחד the same way with his בת זוגו, and it brings out זרע מעליא, it brings out good זרע.

But again, the entire world is structured in terms of this giver and recipient type of a dynamic, where when a person has is מתעורר things, he does an act, and that causes a corresponding שפע from השם. He does a מצוה, השם responds, it causes ייחודים in the בריאה, and then it causes an outgrowth of that. So we'll see, again we'll try to make this practical as we can. So he says there's two types of people that learn. There are people like יעקב, there are people that learn לשמה.

Okay, different implications of לשמה. The נפש החיים has one way of presenting it, the תניא perhaps has different way of presenting it. And this person is doing it for הקדוש ברוך הוא, וטובו גנוז ושמור וצפון לעתיד. And the good that he's going to get is not in the here and now, he'll ultimately he'll ultimately see the benefit, the שכר later on. We actually spoke earlier about נקרא שכר נקרא שילום שכר is נקרא בשם נביא. It was in תורה ה, in אות ב, says ראשי תיבות of נביא: יבוא ברינה נושא אלומותיו, that it's it's נרמז that he's going to collect later on.

Over there we said that there's even a higher level, a person who's not doing it for שכר, even spiritual שכר, he literally just wants to like revel in the מצוה itself, he wants to be engaged in in that itself, and we spoke about, you know, that that he's going to have certain benefits and certain attachment in the here and now, not just the שכר later on. But in any event, over here there's this certain לשמה. ועל שם ששכרו לבסוף, על שם נקרא יעקב, לשון עקב וסוף, לשון of a heel, the לשון of an end, that's how he relates to תורה, that's how he relates to עבודה, ושכרו לבסוף.

Now it could be that he'll get the פירות of that. A person a person's going to live a better עולם הזה if they're living רצון השם, but nevertheless, the שכר and the actual attachment and the benefit, the שכר that they're going to end up with the מצות, in a certain sense is going to be later on when there's going to be out of his גוף body and out of עולם הזה-דיקע world, and he's going to he's going to be able to bask in the אור of השם, and so forth.

ולבן הוא בחינת תמיד שד הוא. לבן is relating to it differently. לבן is a he says coming off of a the בעל שם טוב says a לשון of שדים יהודאין שתורתן מהשפה ולחוץ כדואג ואחיתופל. לבן is not relating to the פנימיות of the תורה, to the לשמה, to something that he can't fully relate to now in this physical body. לבן is the opposite. It's like we said last time that a person who learns so that he's מתגשם, he almost makes physical in a certain sense the words of תורה.

So this other, this שד יהודאי is coming off of we're not going to go through everything, it's a זוהר in פינחס, it says different types of you know what's a שד יהודי and a שד of עובדי כוכבים, whatever it is. But what לבן is doing is he's from the lips and outwards. In other words, it's not that he's trying to relate at the core to the תורה from within, but he's really speaking of very this-worldly considerations: he wants כבוד, he wants גאוה, he wants to sound smart.

At best, at worst, even worse, he's coming לקנטר, to fight to use the תורה in order to be able to fight back against תלמידי חכמים. So he's really relating to the תורה in a very this-worldly sense. He's taking something that has the possibility of a tremendous amount of פנימיות, and surface-deep, מהשפה ולחוץ, just from the point of view of of his lips, for this-worldly considerations. He's not trying to come to relate to the תורה, to relate to his own פנימיות and to his own נשמה, something that he can't even necessarily feel from the outside, but it's almost the opposite.

He's taking something that has that potential, and he's really relating to it only in an outward, in a physical sense. And therefore, it's as if he's מקבל the תורה itself from a שד יהודי. Again, there's a זוהר, it says יצר הרע הוא שד יהודי, but it's it's not the in an עבירה sense, he's taking in a certain way it's even more warped: he's taking things that have this possibility of קדושה, and he's being מקבל them, but it's like the other side of that. It's we'll call it a שד יהודי, we'll leave it for now.

I don't want to get too deep into it. So there's these two different ways of relating to the תורה, but the source of what he's almost like relating to it at, the point the point of contact that he has with it, is is in this like negative context. שתורתו להתייהר, because he's learning the תורה in order to build himself up, to build his own כבוד up, his this-worldly to get כבוד, או לקנטר, and even חס ושלום to fight back, to be מבייש, to be מבזה צדיקים in this world, and to show that he's better than them.

Now, יהר is גאוה? It's the same word. Yeah, so yeah, so so he says, and he points out, ר' קרמר also points out that the that the The problem is not a person that asks questions. It's not that a person, התבטלות doesn't mean not asking questions, if anything, by the סדר, a lot of the תורה always talks about that the question of the חכם and the רשע seem so similar, but it's being מדייק in how they're asking the question. Whether it's a question to learn or it's a question to challenge, right?

It's like the famous story the story is told about different people, so I don't know who. Are you asking קושיות or are you giving תירוצים? In other words, are your questions excuses? Are you coming at it as a challenge, or are you asking questions? We have no problem. The night where we were born as a nation is the night of questions, כדי that the תינוקות should ask, and all of that. But there's a difference between a question when you already have the answer and you're coming at it as a challenge, and, therefore, the way that he's coming at it is from an outward from an outward sense, it's not it's not positive.

The ליקוטי הלכות talks about he says that the עיקר התגברות of the יצר הרע is actually על ידי מחלוקת. The real יצר הרע is not coming just סתם, he doesn't say exactly like this, but I'm going to adapt it a little, the עיקר יצר הרע is not coming at it in order to just like base level, coarse תאוות. That's one level of the יצר הרע, and it's hard, and it takes you away from תורה. Where the יצר הרע, the much stronger יצר הרע really undermines something that's tremendously positive and tremendously powerful, like we saw last week.

What's the worst גאווה? Where you act outwardly like an עניו, really because you want the כבוד. That's much worse than just doing גאווה in the wrong direction 'cause you're rotting it away from within. One of the four people the four the four groups that are not מקבל פני השכינה is ליצנים. A לץ doesn't mean sitting around and telling dirty jokes. A לץ means taking something like the מסילת ישרים brings, it's like a greased shield. You're taking something very positive and you're like diverting it. A לץ was קרח had no, you know, קרח was somebody who didn't just make fun.

He took and he said, "Well, if the whole idea of ציצית is the תכלת to give you a reminder, why should you need ציצית on a טלית that's כולו תכלת?" Right? If you have a מזוזה, talks about a room full of ספרים. It's taking this נקודה and almost like teasing out, if A to B to C, then really you're undermining, you take people through a loop of reasoning and you use the the positive itself to kind of divert people's attention and make it lose its power and lose its meaning.

And, therefore, the יצר הרע, the most worst kind, the most powerful type of יצר הרע that can really undermine and cause this צדיקים is causing מחלוקת from people outwardly who are who are learning. And, especially when people look at them from the outside, first of all, it causes adversity with the צדיקים itself. And, second of all, the people that are looking from the outside, very often, you see by the מרגלים, you see by, a lot of power very positive people were I'm not going to say fooled, but they were drawn after the wrong side.

It literally like puts people on shaky ground. It's hard enough when powerful, let's say, rich or wealthy or popular people are going against צדיקים. When they both seem to be תלמידי חכמים, and you're not necessarily holding on the level even to distinguish, it can cause you to lose your footing. ותלמיד חכם כזה, and a תלמיד חכם like this, who's really who's really a רשע. Again, we're not talking about we're not talking about צדיקים. We're talking about תלמידי חכמים that are coming at it, they know a lot, they know גמרא, they know הלכה, but their reason for learning, their underlying motivation, we've said before, even in terms of words, if I say, "Thanks," or I say, "Thanks," right?

It's two totally different statements, one is sarcastic. The כוונה behind the כוונה behind why you do something can define the action itself. So, there's something different about their about their learning itself, not just סתם that they have a different approach. This type of a תלמיד חכם is actually a נבילה, sorry, נבילה טובה הימנו. This type of a person that's learning for the wrong reasons, actually a נבילה is even better than him. Interestingly, he brings over here, Rabbi Kramer brings in the notes, that נבל, there was three people: נבל, בלעם, and לבן, נו״ן, בי״ת, למ״ד, that each of them came to kind of challenge.

בלעם was challenging משה, and לבן was coming to undermine יעקב, and נבל against דוד. If you look in, I mean, the פנימיות, you know, it gets very technical, but it shines out from every from every aspect of תורה. So, this נבל, this נבילה represents, and a נבילה is the rotting carcass of something. You could have an animal which has life, and then the carcass of that thing, it wasn't שחט'd properly, and now it could have gone to feed צדיקים and so forth. Now, the נבילה, it has a certain level of טומאה.

This חכם is even worse, 'cause a נבילה, what's the gap? The gap is between a healthy animal and, you know, or an animal that could have been שחט'd, that could have been good, and now it's just like a carcass that has טומאה. This person is learning תורה, so his potential for positive was much greater, and his depths is much worse. So, he ends up being and if a נבילה represents the contrast between something that could have been productive and now it became something that's just, you know, unproductive, so this person, the gap between what he he could have been learning Torah for the right reasons and where he ends up is even greater than a נבלה in the marketplace.

וזה ידוע שאינו נקרא תלמיד, period. וזה ידוע שאינו נקרא תלמיד חכם אלא על ידי תורה שבעל פה. So he's gonna bring, first of all, that so we've set up this dynamic so far, which is something that's very difficult for all of us to watch, it's something we're gonna have to deal with, that so many people that seem on the outward to be learning and to be תלמידי חכמים seem to be going against a צדיק, and he says that it's going to be by design. We haven't explained yet why, and he explains, or at least we've laid the groundwork to ask the question: Why is it that the Torah doesn't change them?

And it's because they're actually fundamentally relating to the Torah differently. What they're learning, in a certain speech, is a שד יהודי. They're learning almost like the סטרא אחרא, the negative aspect, like almost the physical shell of Torah, that's how they're relating to it, and we're gonna we're gonna speak it out more. So now, just to take a step back, this idea of what a תלמיד חכם is, זה שאינו נקרא תלמיד חכם אלא על ידי תורה שבעל פה. Who a תלמיד חכם is, is through learning specifically תורה שבעל פה.

כי זה שיודע ללמוד חומש אינו נקרא תלמיד חכם. And we'll see why it's important as we flow. The idea of the גדרים of who we're talking about is somebody who's specifically learned in תורה שבעל פה specifically: the גמרא, הלכה. אלא זה שהוא בקי בגמרא ופוסקים, right? He's very he's very strong. This is not the first time we've had this, this idea about learning הלכה and פוסקים and that that's really the end, not just stopping in גמרא. Very a big הקפדה in terms of fleshing it out, in terms of הלכה למעשה, in terms of in terms of the בירורים.

And in תורה ח', he mentioned that כל זמן שאין מבורר הלכה, it's מעורב טוב ורע, that as as long as a person they have the שקלא וטריא, they have the pieces, but until you flesh it out, אסיקי שמעתא אליבא דהלכתא, and then you learn it out into what the actual practical implication to have מלכות in this world. תורה שבעל פה has מלכות, to flesh it out into how it reflects back רצון השם. Until you flesh out the הלכה, it's מעורב, it has the power of Torah, but it can go very negative.

Until you flesh out, it's it's טוב ורע. Until you clarify the positive, how how you're supposed to engage, you could end up with a very twisted a twisted notion of what the הלכה is, something that could be איסורי כרת because you learned the סוגיא wrong and because you weren't paying attention, right? The גמרא itself says we had in חגיגה that there're certain סוגיות that you shouldn't learn with with with with two תלמידים or three because when one person is listening, the other person is not paying attention, and when it comes to איסורי כרת, he could end up having tremendous amount of קלקול.

So he says a person who is a בקי בגמרא ופוסקים, that's what we're that the level of where we call a person a תלמיד חכם is when they learn not just תורה שבכתב, but specifically somebody who is engaged in תורה שבעל פה, גמרא and הלכה. וכשלומד בלא דעת, and when they learn without דעת or without the appropriate דעת, with you know, without doing היינו שלא לשם שמים, and their כוונה is really for ממון or כבוד, נקרא לבן. They're going to be called לבן, right? The the ליקוטי הלכות, רבי נתן brings that the Torah is not מתקיים אלא במי שממית עצמו עליה.

So one way that we talk about that is that it says אדם כי ימות באהל, it's a דרשה, it's really coming from ברכות. But one way to learn that is מסירות נפש. But it's more than a מסירות נפש. A person who's ממית עצמו means he's taking he who is מוסר נפש, it's at the level of his ביטול. So again, where is the Torah מתקיים? This is going towards the question why the Torah is not changing the person. The Torah stands on its own and it's קיים as its own entity when a person שטעלט צו to it, he's מבטל, he puts himself aside, his own subjectivities aside, and he plugs into the Torah through his individualized עבודה.

He has certain strengths or weaknesses to utilize, but at least his own personal considerations he puts aside, he's ממית עצמו, he puts that aside, that's where the Torah is מתקיים. When the person is using the Torah in the reverse, not only doesn't he put himself aside, not only is he, you know, learning in the בית מדרש and then he doesn't do it in his own personal life, but he's learning in order to strengthen that sense of כבוד, that sense of גאווה, so then the Torah itself is not going to be מתקיים as it's as as the Torah itself.

And therefore he's going to be נקרא לבן. He's he's a רמאי, על שם ערמומיות שנכנס בו. And right like like we mentioned before that the worst type of the worst type of of ענוה, the worst type of גאווה you could say is ענוה לשם גאווה. He's taking this the pieces, the right pieces, and he's applying them wrong. He's twisting them so that not only is it not coming out positive, it's coming out negative. He's a he's a רמאי and because of the ערמומיות שנכנס בו, the the Torah the pieces are there, but because he twists it, so therefore ושונא ורודף את הצדיקים.

He's going to be שונא, he's going to hate. Right? Who are the people that most really I mean you see sometimes the not פרום Jews end up being much worse to the to the פרום Jews than than even the גוים sometimes, right? The people that that they resent them, the people, and they do it in the name of פרומקייט, you know, this is the real this is really what God wants, The people that are the רמאי, the people that are attaching to the תורה but in a twisted way, those are the people that really hate the צדיקים, they really have the resentment, they're really out to get them, and we're going to see that they're even רודף, they chase the צדיקים.

Now we've been discussing this really until now in terms of the צדיק, what we will call the this-worldly צדיק, the person who's learning, the person that represents תורה. We're going to get one level deeper now and talk about the the צדיק עליון and צדיק תחתון, and what exactly is going on, because our reality that we live in has multiple levels has multiple levels anyway. Even even when we talk about a זיווג in this world between a man and a a a man and a woman, and that they're able to have children, we've spoken that really this is corresponding to the way the world works.

There's also זיווגים and יחודים up above, in terms of a a נותן and a מקבל and things that come things that come come out of that dynamic. So he says this person is רודף צדיקים, צדיק עליון וצדיק תחתון. We'll see what those are. כי שכינתא בין תרין צדיקיא יתבא. The שכינה rests, what or gives a מקום for the שכינה to be manifest in this world is this dynamic between the צדיק עליון and צדיק תחתון. כמו שכתוב בזהר, צדיקים ירשו ארץ. צדיקים inherit the land, צדיקים is plural, two צדיקים.

ירשו ארץ. ארץ is, sometimes we have term associations of terms, ארץ is a לשון of שכינה. Where is the ירשו is between the צדיקים and the ארץ, the שכינה sits between, the צדיקים תרי משמע, that צדיקים is two, and ארץ is ארץ is מלכות, and therefore what brings it, שני צדיקים אלו, זה צדיק. So who are these two צדיקים? What is it that brings the שכינה into this world? We have the צדיק עליון, the צדיק's מחדש. Who brought the תורה? We have the פסוקים, we're not talking about תורה שבכתב, we're focused on the on the תורה שבעל פה שבא, which was also given on סיני.

Who brought that out, right? We have תפילין, what are תפילין? I really have no idea what תפילין are in the פסוקים. Who brought out the הלכה? Who brought out how the how the how the תורה is going to be kept and reflected and manifested in this world? רבי עקיבא, רבי מאיר, רבי יהודה. The צדיק עליון, the צדיקים, the תנאים, and we'll it's not going to be clear, he's going to mention the תנאים, but in general persons who's מחדש, but in this context it's חז״ל, the צדיק עליון, who in this world they brought out, they were the embodiment of תורה.

Right, מאי קרא? סברא הוא. A person who's really who's really holding there and they're they're totally נתבטל to תורה, they they don't even need to be in have a פסוק necessarily as a ראיה. The גמרא will say, why do I need a פסוק? It's a סברא, it's coming from within. If they have such a clarity of thought and perception that they'll be in touch with their נשמה, with the תורה, they'll know it. The צדיק עליון is the one that brought out the תורה, they they fleshed it out, the צדיק תחתון is me and you who now learn their words.

So between the ones that brought the תורה into this world, the ideas themself and and what תורה is into this world, and us who are going and continuing learning them, that causes that though between those two things as we learn תורה, so that causes that the שכינה is going to be in this world, the world is going to be reflecting back תורה, it's going we're going to be showing רצון השם. When me and you are sitting learning, and ultimately do the מצוות also, but when we're sitting here and we're learning the the תורה that was brought out into the world, that is closing the circuit, it's allowing the שכינה to be brought into the world right now.

ושני צדיקים אלו, זה הם זה הצדיק שחידש זאת התורה שבעל פה, the one that brought תורה into the world, וזה הצדיק עליון. Now well, תורה was given by משה, but we have that that's our our the way that we have it is in תורה שבעל פה and חז״ל in the משנה and גמרא. זה צדיק עליון, וצדיק תחתון זה שלומד החידושים. Now we're going to have to see what this is. Now between them is where the שכינה is, ותורה שבעל פה היינו שכינתא. The תורה שבעל פה is associated with שכינה, which again is the the the the פסוקים are are are תורה, those those are פסוקים, right?

There's זעיר אנפין, that's the ו״ק, the the שכינה, the מלכות, the reflection how it is even in practical terms, like I said, you would know what the thirty-nine מלאכות are, you would know how to keep שבת. The way that in the בריאה we can have a manifestation, the way that we see that the תורה come out is through תורה שבעל פה. כמו שכתוב מלכות פה, ותורה שבעל פה קרינן לה. Again, these are terms that מלכות, we don't go through it every time, but מלכות in terms of the ספירה, in terms of the the פרצופים, there's מלכות is associated with פה, which brings out like the מחשבה and so forth, and תורה שבעל פה.

All of these things are associated with the שכינה. וכשהשכינה הנקראת תורה שבעל פה בא בתוך תלמיד חכם שד יהודאי, now this gives a new, we'll see in a second, when a the person who is really a תלמיד חכם שד יהודאי, the person who is using these words, he's speaking, he's articulating the words and the ideas of these תנאים, and yet he's relating to them in a totally selfish, external way, he's not coming and trying to articulate the words and bring them into the בריאה so that that we can learn and be מחדש and apply to today's times and plug ourselves into חז״ל's thought process.

He takes the גמרא and he plug, "How could they have done this? Why is like this?" He's taking the גמרא and he's just plugging it into his own self, into his own selfish notions, into his own world view, into his own stuff מן החוץ, and even worse than that, he goes and he's doing it for to his own agenda. So now what happens is is זה נקרא גלות השכינה. The שכינה instead of instead of the שכינה being במקומה and resting in this world and being brought out between the two צדיקים, the שכינה in a certain sense is kind of there, right?

Because you have these words that are being spoken, but it's not שורה. It's not that that we're creating a מקום where you can have a reflection of godliness, but what we're doing is that the שכינה is in גלות, right? ואז יש לו פה. So he says when the שכינה is in גלות in this תלמיד חכם שד יהודאי, יש לו פה לדבר על צדיק עתק. Now if we if just just to remember, so we said that the, it's as if the תורה itself is נתגשם, it's not acting in its true self, and we said earlier on, really in תורה י״א, so it's from the last of the תורה, we actually brought a מעשה in the גמרא of לוי בר סיסי that when they when he was

in a place where he felt a little גאוה, they put him on some sort of a pedestal, he wasn't even able to give שיעור. He wasn't even We said that when a person has גאוה, it's a בחינה of עבודת כוכבים, and כתותי מכתת שיעוריה, let's say you have something that's עבודה זרה, a שופר of עבודה זרה, now a שופר has a שיעור, are you allowed to use a שופר of עבודה זרה? So he said, well, since the עבודה זרה is destined to be burnt, so then you don't really have a שופר over here.

What it is, it's just it's as if it's already burnt, it's a lot of particles, but it's not held together, you don't have a שיעור. So what we said over here also said, so if פה, words, דיבורים are literally the literally a manifestation of the שכינה, and a person who's using these words almost in an עבודה זרה'דיק sense, it's as if he has no mouth, he doesn't have the words. So what is this energy? He has words, he's able to speak. You know how that comes out?

It comes out as also in its like warped form. It's not true דיבורים, it's not true פה, it's not true מלכות. It comes out as being antagonistic and trying to undermine צדיקים and true תלמידי חכמים, true תלמידי חכמים, and that's how they're able לדבר על צדיק עתק בגאוה ובוז. That's how that's how it comes out, and they and they don't see. Now he's a שד יהודאי, רבי נתן says, תלמיד חכם כזה הוא שד יהודאי ואינו רואה אמת, נעשה שונא וחולק על צדיק האמת. Where's the line between where it's on You know, it's like I think we've mentioned before, I heard בשם החזון איש, a lot of people end up in the wrong direction, don't make a lot of wrong decisions, they make one wrong decision

and then they just double down and dig down and they go down that path. As this person is learning תורה towards his own efforts, he doesn't even necessarily see where he went wrong. He's just continuing on this on this path and this self-interested view, and continuing and continuing to reinforce his own his own world view. Rav Wolbe in the introduction that we went through talks about the different ways of learning אגדתא, that people they they they build like a legal brief. You know, they take various statements of חז״ל out of context in order to like put together their point.

You could have probably have two legal briefs that are both written towards to totally opposite agendas that are both using the same cases to support them if they put together the right lines out of context, and that's ממש how they read it, right? So he says, ווייטער. So now we saw that the that these people are coming against the צדיק תחתון, the lower צדיק. What about what about the next step? So we're going to see that they're also רודף צדיק עליון, and now we're going to explain how this we saw also, we're going to explain exactly how this dynamic works.

Okay. כשאדם לומד בקדושה ובטהרה איזה דין ופסק, a person learns for the right reasons, בטהרה ובקדושה, and he comes, again, he goes through, he has the פסוקים, he has the דרשות, he has the משניות, he has the גמרא, he learns טור, בית יוסף, משנה ברורה, whatever it is, and he comes out, this is how the תורה relates to our world, שחידש איזה תנא או צדיק אחר, either the תנא in חז״ל or a צדיק אחר, so one of the earlier פוסקים, the ראשונים, the אחרונים, who knows, he doesn't seem to be specific, על ידי זה נעשה בחינת נשיקין.

So this idea of נשיקין, he quotes over here on the bottom the אריז״ל from the עץ חיים, who again says that the idea that there's different types of זיווגים. There's the זיווג עליון in a רוחניות'דיק sense, which is called נשיקין. נשיקין, we're going to see it's a kiss, where two you have two people, but what's represented by the what's represented by the mouth? The mouth is really the nose also, but we've had that before, but the mouth is where there's breath. With breath we said רוח, רוח is חיות, right?

We said עיקר רוח החיים הוא בתורה. When we really relate truly to a person's life force, if their life is if there's ביטול to the תורה, then we're going to see that their חיות is the תורה itself. But the idea of נשיקה in its truest in its truest form, ישקני מנשיקות פיהו. In a physical sense, we say why is it that שלמה המלך is like, you know, making physical and talking about this idea in the תורה, but in its core sense, what a נשיקה is, is you take two people where their mouth is their vehicle of the source of life, of breath, of of words, of their מחשבה, this is the source of where they're at.

And when you take two people and those connect, it causes the ultimate יחוד. It's these two people getting together where there's almost this combination, this יחוד, this joining at their at at their source of life itself that has also a reflection in our world of of a נשיקה. But this זווג called נשיקין is is at the at the highest at highest things. In fact אהבה, I think is אהבה is א and ה is six, ב is two is eight, and ה is 13. יחד also, a יחוד, י, ח and ד is 12, no, is אחד, sorry.

אחד, ח and א is nine, and ד is four, is 13, right? אהבה and אחד is the same גימטריא. The idea of two things coming together, totally joining, is really a בחינה of a יחוד. זה נעשה בחינת נשיקין, ונשיקין זה בחינת הדבקות רוחא ברוחא. That's where two people's breath, but two people's life force really come together, this it's בחינת a נשיקה. כי הפסק הזה, this הלכה, הוא דיבורו של התנא. The דיבור of the תנא, the words of the תנא, the breath, the חיות of the תנא, if he is totally a living embodiment of תורה, right, we what we said, the mentioned in in תורה ח, that's the לשון over there says עיקר רוח החיים הוא בתורה.

That's really the source of life in this world. But sorry, ישראל ואורייתא וקודשא בריך הוא חד הוא. It's where it all comes together. So the life force of this תנא, his life, his thoughts where it came out is the תורה itself. ודיבור הוא החיות. דיבור, פה, breath, רוח, מלכות, כמו שכתוב לנפש חיה, ותרגומו לרוח ממללא. The life, the חיות is is the is the speech. רוח ממללא היינו נפש חיה, and so it's the same. היא באה מתורה שבעל פה. So that comes the the חיות of the צדיק is coming from the תורה שבעל פה.

That's where his חיות is. He's becomes a manifestation, he's bringing out, he's fleshing out, he's a living embodiment of תורה, right? The people are are are are are fools that stand up for a written ספר תורה and not for a צדיק. When we say according to in the גמרא is אליבא, it's on their לב, that's who they are. כמו שכתוב תוצא הארץ, the ארץ we said is שכינה, שכינה is תורה שבעל פה, נפש חיה. The תורה is what is this life, the תורה represents itself in רבי עקיבא, they they are the embodiment of תורה.

Yeah? נמצא, בשעה שמחדש התנא איזה חידוש ומדבר זה החידוש, so the when the תנא comes and he speaks out a חידוש, he speaks out something, an element of תורה that becomes his, זה הדיבור בעצמו היא בחינת התורה שבעל פה שחידש. The the words itself is the תורה שבעל פה that that he brought out. Beforehand we didn't have a relationship with this idea, again it might have been like a coal that wasn't yet blown on, it was all given at סיני, it was all part of the תורה.

But this idea was not yet come, these words of the תנא, כמו ששם מוצא That's where the תורה שבעל פה came from. כמו שכתוב תוצא הארץ נפש חיה that the תורה שבעל פה will bring out this life, it all comes together, it comes out in the תנא's חיות in his words. Okay? We're going to see: נמצא, עכשיו this gives a whole new depth. Again, really every תורה stands on its own, but, okay, it's hard to not know things we did, we we spoke out last תורה the idea that when a person articulates words of תורה, it will show him how to get closer to הקדוש ברוך הוא and תשובה, okay?

That's what we were talking about last week. This gives a whole new So why can't I just have it in מחשבה? This gives a whole new discussion about the idea of why should I articulate words of תורה? Yes, I have a capacity called מחשבה, but when I speak words of תורה, but when I have the breath, when I'm speaking out the words of the חיות of this תנא, his life is represented in his words in the in the תורה שבעל פה that he was מחדש. Right now, until he says it again, it's on a piece of paper.

When I go and I speak out אמר רבי עקיבא, אמר אביי, אמר רבא and I speak that out, אביי, the that that idea is now coming out through my breath, that's why you have to speak out words of תורה, it's a totally new idea, right? And now, נמצא, עכשיו כשילמד את החידוש הזה, או כשמכניס המילים והחידוש בתוך פיו, I articulate those words, נמצא כשמדבק רוח הצדיק שחידש זה החידוש, now the life, what was his life? What's רבי עקיבא's life? It's in the גמרא, it's אמר רבי עקיבא.

That's his life. That life is now coming out of my mouth. It's the same words, it's the same חיות. רבי עקיבא's life is now coming out of my mouth. It's a joining, it's a נשיקה, there's a יחוד over there. עם רוח ממללא through the spoken word, היינו עם הדיבור הלומד זה החידוש עכשיו. When you're now speaking words, okay, you could say, you know, if you're listening to somebody else speaking, so שמיעה כדיבור, but when when you're now speaking words of תורה, it's not me speaking, it's אמר רבי עקיבא.

These ideas are him speaking out, they're coming in my breath. He's alive now, cuz his life is that's what his life was. רוחא רוחא, חידוש, אחשביה וזהו, סתם, cuz רוחא ברוחא נקרא נשיקין, this is a totally new understanding why there should be a הקפדה, not just for our own reasons, because if I speak out words of תורה, they'll tell me how to do תשובה and I want to do it. I'm literally creating a מקום for the שכינה to be שורה. I'm literally create, he's alive now, רבי עקיבא is alive, רבי נחמן of ברסלב we're talking about is alive now as we're speaking the words that he wrote, לשון רבינו, he's alive now, the words are being spoken.

What's the difference? It's coming out through his mouth, my mouth. They're צדיק עליון and we're I want to say we're צדיק תחתון, we're gonna see any אדם כשר, hopefully we're אדם כשר. Anybody that speaks out these words that brings out this idea is literally a צדיק עליון and צדיק תחתון creating a יחוד and it's a מקום for the שכינה to be שורה. נמצא, כשלומדים איזה הלכה שחידשו תנאים, על ידי זה נתדבק רוח התנא עם רוח הלומד, ודומה כאילו נושק את עצמו עם התנא. Now we're gonna see in a second, he's gonna bring he's gonna say, and this even applies if the תנא is has already passed on from this world, which means if he has to bring that out, we're not we're he's framing it

in terms of תנאים, but it could be even צדיקים who are alive. You know, a person who said something last week and now you're gonna say something, right, and you're learning their תורה, so this applies as well. Otherwise, he wouldn't have to take a step further and say this even applies to people that have passed on, when he was speaking all the תנאים had passed on, right? So he says, we'll see. So he says, אבל תלמיד חכם שד יהודאי, a person who's learning in a self-serving way, כשלומד, he doesn't have his ביטול to the process, he's not taking himself out of the picture and speaking the words of the תנא and the words of תורה, כשלומד גמרא או פסק דין, עליו כתוב נעתרות, a לשון

of like עתר, but like עת״ר, like עשירות, like profuse, extra, the fat, the חלב, says נעתרות, disgustingness, it's not welcome, it's extra, נעתרות נשיקות שונא. It's unwelcome. We don't want those type of נשיקות. The תנא doesn't want that his his words, cuz they're not really his words. They might be משפה ולחוץ, they might be the out the words themselves, but if a person is learning words in order to support himself, that's not a יחוד that this תנא wants. That's not a person, right, it's like I think this has been quoted, I think I heard from the חתם סופר say it and I heard it בשם רב אשר also, and they might have both said it except, you know, the רב אשר was saying the חתם

סופר, you know, somebody told him that somebody else is saying your חידושים in their name, right? So he said, it's fine if they say my חידושים in their name, just don't I don't want them to say their חידושים in my name, right? So so a person who's ביטול it's not my תורה, it's not who says that it's mine to say? If if what I'm saying is אמת, so then it's a זכות that I am זוכה that הקדוש ברוך הוא allowed me to say the אמת to bring it into the world, but it doesn't belong to me.

If if I'm teaching להבדיל, I tell you that two plus two is four, it's not really my חידוש. Maybe I had a זכות to be able to enlighten you as to the אמת, but the this truth stands on its own. The truth is the truth is gorgeousness, it's the way that הקדוש ברוך הוא built the world whatever it is. There's a reality to what what what the words are aside from the fact that I said it. That's when a person has his ביטול to the תורה, okay?

When a person, okay, everything's בין אדם, every again, every it doesn't take away the idea of individualized עבודה, but that's that that's then that when a person takes the תורה and he's building himself up, that's not אדם כי ימות באהל. So he says, אבל תלמיד חכם שד יהודאי כשלומד גמרא או פסק דין עליו הכתוב אומר נעתרות נשיקות שונא, כי התנא אינו יכול לסבול The תנא can't tolerate רוחו של תלמיד חכם שד יהודאי. This is not what the תנא wants. He's now gonna take this חידוש, this אמת that the תנא brought into the world and he's gonna repackage it as being as being building up this individual's גאוה.

כי מי יכול לסבול לנשק את עצמו עם נבילה. Who wants that his words, he no one wants to Okay, in the physical sense, nobody wants to kiss a carcass, that's true too. But who wants if we said that a נבילה is essentially the outward rotting of something that could have been towards a potential, it could have been שחטed and eaten by צדיקים and giving them energy to learn, it could have been an animal could have had חיות, and the נבילה is just a rotting carcass with no life left, who wants that that's not where they want this יחוד to go, this נשיקה to go.

כל שכן שנבילה טובה ממנו, and for sure a נבילה itself, the נבילה at least is is what it is, a rotting carcass. This guy is going and actively going in the wrong way, the נבילה is is is is better than him, he's worse than a נבילה. ווייטער he says, ואפילו צדיקים שכבר הלכו לעולמם, which makes it clear that he was not only talking about תנאים, because now he's taking this a step further into that, דהיינו כשאנו לומדים תורתם, על ידי זה נתדבק רוחם ברוחנו בבחינת נשיקין, כמו שאמרו חכמינו זכרונם לברכה.

Like חז״ל said, it's brought in the גמרא that אמר רב יהודה אמר רב that דוד המלך said, אגורה באהלך עולמים, that דוד המלך wanted to live in a הלכה in two worlds, עולם הזה and עולם הבא, עולמים. And it was this idea that דוד המלך said, רבונו של עולם, יהי רצון שיאמרו דבר שמועה מפי מפי בעולם הזה, that people should continue saying his words, and therefore where רבי יוחנן says in the name of רבי שמעון בר יוחאי, כל תלמיד חכם שאומרים דבר שמועה מפיו בעולם הזה, שפתותיו דובבות בקבר, that it's as if his lips are moving even in the grave, the גמרא in יבמות.

So, כמו שאמרו, he explains כוונת הברכות, שפתותיהם דובבות בקבר, that it creates this bond as we speak out those words, it's as if their lips are moving in the קבר. וזה על ידי, or maybe they are, וזה על ידי בחינת נשיקה, but the mechanism through which that works is that their words are being spoken. Whether they're physically saying them or we're physically saying them, the חיות is there. The חיות is coming out now of our mouth. It's the ultimate It's the ultimate שליחות. Their words and their life is now in the world.

רבי עקיבא's life force, his חיות is the תורה that he said. רבי נחמן's life force, the חיות that he said, and that now is is coming out in the world just like it was when when he said it, but it's coming out through us. We We are totally one. We are becoming a vehicle for their life force. וזה בחינת וישק יעקב לרחל. So, now we we spoke out the difference between these תלמידי חכמים that are learning לשמה, the ones that are learning for themselves, יעקב and לבן, different types of תלמידי חכמים, the fact that the לבן תלמידי חכמים, so to speak, are being רודף and speaking negatively against the צדיק תחתון, and that the they're chasing, the צדיק עליון doesn't want them either because the

whole attachment point between the two צדיקים is this נשיקין and this joining, and the way that they learn the words of those who came before them is not בחינת this נשיקה, the צדיק עליון doesn't want them. So, what ends up happening? The שכינה is in גלות because there's no מקום for the שכינה to be שורה. The צדיק עליון now is, so to speak, also left out to dry because really through his words being spoken, he should be שפתותיו דובבות בקבר, he should be alive now. And yet, the people who are speaking his words are not they're not really speaking his words, so to speak, it's only like the shell of his words, but they're they're not bringing out his חיות into the world.

In a way, they're incriminating? Well, not really. It's not his words. You're You're taking You're taking somebody else's words, and it's just it's just becoming toward towards your own benefit. But in any event, so now we're going to read this into the פנימיות of a פסוק. וזה בחינת וישק יעקב לרחל וישא קולו ויבך. What does it mean יעקב kissed רחל, and he lifted his voice and he cried, they won't be buried What is going on? רש״י, שצפה ברוח הקודש אינה נכנסת עמו לקבורה. What are we talking about?

He meets her, he's so happy he's crying they're not going to be buried together? Is this the time? What are we talking about in the פנימיות of it? רחל בחינת תורה שבעל פה. רחל, we'll explain, is representative of the idea of תורה שבעל פה, כידוע שהוא בחינת דיבור, בחינת שכינה. Okay, it's כידוע, רבי נתן brings out this idea that that that רחל is representative of the שכינה and תורה שבעל פה. Okay, we'll take it for granted for now. Why? Because כרחל לפני גוזזיה? What's a רחל? A רחל is a Oh, לפני גוזזיה.

A רחל is a כבש, a כבשה, it's a sheep. So, the גמרא says like a sheep before you shear it, the more that you're מחדש, as you cut the wool, more wool comes. The תורה is ever-giving, it's ever-flowing. The more you ask The more that you learn, the more שאלות you have. The more that you answer It's like I'm sure you've had this this this idea before. You learn something and it seems simple. You learn it again and it seems complicated. Then you you talk to somebody, it flushes out and it all makes sense.

Then you have a deeper understanding, and then you have more קושיות. You're like, "Well, now that I understand that deeper level, it answered it up so nicely, but how then how does it work on..." And it just keeps on coming in, and more and more you enter into one door and you enter into another door. שכל גוזזים ופוסקים, everybody shears and they and they cut off הימנה הלכות, והם נעשים לבושים. Now, those הלכות that a person has, these ideas what they speak is a it's it's as if it's going to be, we compare it to wool, but it's his לבוש, the it's it's a מלבוש, a רוחניות מלבוש in the next world.

As a person learns and they learn תורה, that becomes their relationship to what's around them in a certain sense. It It It's encloses them. They are בעצם a נשמה, but their תורה creates a interface for them. We'll leave it at that. כמו שכתוב, כבשים ללבושך. Like it's a פסוק in in משלי, כבשים, like sheep, ללבושך, to be your will be your garments. Although the the the גמרא דרש'es out כבשים ללבושך, that's דברים שהם כבשונו של עולם, and it's talking about things that are סודות and קבלה, דברים נסתרים end up guarding a person and etc., etc.

So, it learns out from this פסוק this idea that the תורה and the סודות are going to end up being a מלבוש for them. It's going to be רוחניות'דיק garments. And additionally, another ראיה, כמו שכתוב, שמלה לך, קצין תהיה לנו. It's a פסוק in ישעיה, talking whatever it's talking about, but it says that people will approach somebody who seems to have תורה and they say, "You have the garment of a תלמיד חכם, you should be our leader." But the point again is is that it's just a reference to the idea that a person son who learns, it's as if it's it's deemed a garment, it's deemed a לבוש, it's deemed a שמלה.

So we see that this idea, that we only wanted to make this connection, that רחל is like תורה שבעל פה, that רחל is like a לבוש, and תורה is like a לבוש, and that that's what רחל represents. Now let's continue to plug that into a פסוק. וכשאדם כשר, I told you we were going to get to this point, that it's not only a צדיק, it's an אדם כשר. When an אדם כשר לומד תורת התנא, not only just only a צדיק, a total צדיק, when a person comes and for the right reasons they learn the תורה of the תנא, they articulate that, אזי התנא נושק אותו.

So now we have this צדיק, this person who has the תורה, there's a נשיקה. וישק יעקב, יעקב is the צדיק, לרחל is the תורה שבעל פה, the צדיק that originally said תורה שבעל פה creates this connection, והוא נושק התנא. Close bond. וגורם, or a unification, וגורם, because again a kiss is not just two people connecting, it's this like intermingling of the רוח. The way that we see in the physical sense, but the idea that we said is that the רוח ברוח. וגורם תענוג גדול להלתנא, it causes a a תענוג.

Now what's the tremendous תענוג? A תנא learns תורה in When we a צדיק learns תורה in שמים, but that's really just a a total pleasure. They don't have the ability to grow further necessarily through תורה. It's not in terms of being being an effort, they're not giving up a Sunday morning to come sit and learn, but הקדוש ברוך הוא gives them a gift. There's a תענוג that when somebody else learns their תורה, they can continue to grow, right? They learn לשם them. When we learn the תנא's תורה, they're continuing to advance, giving them an opportunity.

That causes a tremendous תענוג to the תלמיד חכם. Even though yes, they have, for their own sake, they can continue to learn and have this revelation of השם in whatever whatever heavenly עולם הבא-דיק away. But when we learn their תורה, that gives them a little sending sending a little gift package. It comes out and it's brought out. שפתותיהן דובבות בקבר, even now, כמו שאמרו, שפתותיו דובבות בקבר וכולי, וזה בחינת וישק יעקב. יעקב is oh sorry, say, וישק יעקב is the תנא, and the so the צדיק is a בחינה of יעקב, the צדיק עליון, לרחל, היא התורה שבעל פה שחידש.

What's this original, the first step in the joining, is that the embodiment of the תורה שבעל פה is coming out through the צדיק עליון, שנשק ודיבק את רוחו, that his חיות is coming ברוח הקודש שבשכינה, which is the which is the תורה שבעל פה itself. This is a בחינה of the נשיקה ראשונה, which is at the time of the חידוש itself when the תנא goes and speaks out and and speaks out words of תורה. ויבך, what is what's he crying about? What's יעקב crying? What is the צדיק עליון crying about?

Cuz how is the תורה שבעל פה going to be here after after he's נפטר, right, בקבורה, when other people learn it? What happens if the other people don't learn it, only the תלמידי חכמים, the לבן learns it? So then it's not going to be שפתותיו דובבות בקבר, so now there's not going to be, so he says, ויבך, צפה ברוח הקודש שלא שיוציא מפיו והכניס בתוך התורה שבעל פה, that he saw ברוח הקודש that שיוציא מפיו והכניס בתורה שבעל פה, that what his words that are the תורה שבעל פה, וראה שבגלות הזה וראה שבגלות הזה על פי הרוב הלומדים אינם הגונים.

He saw that so many of the people that are going to end up learning the תורה are not going to be able to affect this נשיקה, and this יחוד, this continued growth, this put bring the שכינה into the world, this continued of the צדיק still being alive, the שפתותיו דובבות בקבר in a continued way. And therefore, שעל ידי לימודם שילמדו לא תכנס רוח הקודש של רחל של תורה שבעל פה לקבורה. It's not going to bring that the חיות is going to be there into the קבורה, that it's going to be שפתותיו דובבות בקבר.

This is what he was crying about, the state of affairs, that it's not going to be that the life is going to continue to light him up even after death. שאין שפתותיו דובבות בקבר על ידי לימודו של רשע. It's not going to work. ועל ידי זה ויבך על גלותו, that that's what it means, that that that is going to be גלות, that the רחל, the תורה שבעל פה is not going to be is not going to be in the קבורה with the צדיק, because it's not going to be שפתותיו דובבות בקבר, it's not going to be able to keep him alive.

A second problem, ועוד שלפעמים הלומד אומר איזה חידוש בשם עצמו. A second problem, which, I don't know if you could say a lesser problem, but at times, a person, it could be that the גמרא even says that if a person is, or may have mentioned this גמרא also, that if a person is is a תלמיד מובהק by somebody, so then we assume that everything they say is coming from the רבי, it could be they don't have to quote him every time, but be that as it may, לפעמים הלומד, a person says a חידוש, and he doesn't quote who the חידוש is from, yeah, and then what happens is, is that we know the גמרא tells us that it's coming from אסתר, that really, מרדכי really

wanted אסתר to be able to to get kudos and credit from אחשורוש to really give over the news that that they were planning on killing the king, and so then she gave it over מרדכי's name. We learned that that כל האומר דבר בשם אומרו מביא גאולה לעולם. That's what precipitated the the גאולה. That's the when she said בשם מרדכי. But what happens is, a person says something and they don't say it over in the name of where it came from, also even if it's for the right reason so to speak, but that also is not going to keep that original צדיק alive.

That also is not going to affect this שפתותיו דובבות בקבר, ולא בשם התנא, נמצא שעל ידי זה אינו נכנס עם התנא לקבורה, כי אינו אומר בשם אומרו. So these two problems, he's mentioning almost as a secondary thing, always to quote the person. It brings over in parentheses I think in that sense, ולכן כשלא ימנע עצמו תמיד להזכיר את השם של בעל המימרא. But it says in says בשביל זה, in the קיצור ליקוטי מוהר״ן, טוב ללמוד פוסק. You should learn the שולחן ערוך with באר הגולה. If you ever look on the side of a משנה ברורה also, there's a little thing called באר הגולה, and it says sort of this like little reference thing.

Every, you know, myself also, you know, sometimes you learn a more contemporary ספר, and it's good, it has more contemporary הלכות. And שולחן ערוך is both easier and harder depending where you're coming from because the שולחן ערוך is really speaking להלכה the cases in the גמרא itself. It's bringing in the form of raisins and grapes that were put aside in terms of הלכות מוקצה. It's bringing the גמרא. So in certain ways it might not be as accessible, but in certain ways it's taking the סוגיות and it's bringing them home.

It's speaking in those, it's bringing them in those terms. And the באר הגולה on the side of the שולחן ערוך has little footnotes that say this is coming from רבא, this is coming from אביי, this is coming from the משנה over there, this is coming from the גמרא. And he says you should learn the שולחן ערוך, you should mention the באר הגולה because that builds the צדיק back into the הלכה that you're mentioning, so it's not סתם. Just a couple more minutes just to drive weiter a small one more small paragraph to finish up ב'.

So moving on to ב', now we're going to explain how the דברי תורה of the תנא does not cause We said that there's this underlying question, if תורה changes a person, so why doesn't it bring him around? Well actually the ליקוטי הלכות builds this into משה'ס question, מדוע לא יבער הסנה. If the thorns are there, so when they there's the fire, why is the fire not affecting the thorns? I'll have to speak out what השם'ס answer is. ואם יקשה לך, הלא תכף כשלא עמד על החידוש של הצדיק, היה לו לחזור בתשובה.

What happened to the כוח of תורה? Oh, you're watering thorns and the thorns you could say and the thorns grow more thorns, more weeds, but the תורה is אש, the תורה is fire, they're speaking out אמת, why aren't they burnt away by the אמת until they're left with with truth? ואיך מניח התורה שבעל פה את הלמדן לילך ברשעו. So how is it that he's not affected? תשובה על זה, the answer, ויגד יעקב לרחל כי אחי אביה הוא וכי בן רבקה הוא. יעקב said, "I am the father of your brother," ברמאות, "and I am the son of רבקה." ותרץ ותגד לאביה, and she ran, that's the end of the פסוק.

פירוש, בשעה שהגיד הצדיק התורה שבעל פה. The צדיק the תורה is raw energy, it's רצון השם, but he says הגיד אותה בבחינת צדיקים ילכו בה ופושעים יכשלו בה. It's spoken in a way that these are the building blocks. If you relate to it as אמת, a person Did you ever see, להבדיל אלף הבדלות, did you ever see math tricks where if you go like step A, step B, step D, step E, you know, and you go one after another, I can prove to you that like .9 = 1.

You know, there are certain If you Google them, there are a lot of math tricks like that where at each individual stage, you're talking about the truth, and therefore you prove something that's that's obviously false. You know, there's there's a way to take the pieces and misrepresent that. The תורה is there, and if you look at it with the right eye, and you understand what you're looking at, and you're not trying to relate to it in the wrong way, then it will give you אמת and you'll get to the right place.

But the תורה itself has this inherent כוח that it's there's the ability for people that want to look through a subjective lens, a a a different a shaded lens, that they will be able to use it and see the wrong things. It's inherent in the כוח of what's there. וזה, that's what it says, ויגד יעקב. What does the צדיק say to רחל, to תורה שבעל פה? כי אחי אביה הוא. What does רש״י explain? ברמאות. Meaning that if לבן wants to relate to the to the תורה in a different way, then he will be able to also, בבחינת ופושעים יכשלו בם.

וכי בן רבקה הוא, הכשרה, וזה בחינת צדיקים ילכו בם. Says יעקב, says says the צדיק, right, he says that you can go both ways, אחי אביה הוא and I'm also בן רבקה. It's inherent in what it is. It's inherent in what's there. You can have both. It's not it's not סתם that oh that if you're exposed to it, it's going to go the right way. Yes, שלא לשמה בא לשמה, we speak where a person knows that I ultimately want to go in the right direction. The problem is is that I don't have the day-to-day motivation, so I know if I have a little bit of כבוד or I have a little bit whatever it is, that will give me the intermotivation, but I know that

when Rav Avigdor Miller says, you know, if you need three horses to pull you up the mountain named כבוד, כבוד, and כבוד, and I know that once I get up the mountain, I'll look back at the view and know that I was an idiot that I needed anything to pull me up there, I'll look back down, and if I would have known it, I would have run up by myself. Really, I'm learning לשמה, I want the right reason, but I need the שלא לשמה to pull me up there.

Then שלא לשמה בא לשמה. But when I'm using it for the negative purpose, that's a separate that's a separate thing. ולא עוד, ותרוץ ותגד לאביה, we spoke about that in the עלי שור also. ולא עוד, ותרוץ ותגד לאביה, she ran to tell her father, היינו זו היא הבחינה של ופושעים יכשלו בם. בא לו בנקל יותר. It's ותרוץ, it's faster, it's easier. כמו שאמרו חכמינו זכרונם לברכה, אני חכמה שכנתי ערמה. It's the פסוק in משלי: I am חכמה and I dwell with ערמה, but this ערמה, this like wisdom could be it's it's there to be used, it could be applied, it could be applied, it's a almost as a it could be towards like being a tool.

You can either use it towards one way or it could be used differently. כי כשאדם לומד תורה נכנס בו ערמומיות, he now has this wisdom, he has this fire, he has this raw energy, and the question is how it could be applied. It could be this אמת that he's going to see and relate to an אדם כי ימות באהל, or it could be used towards his own his own ambitions. וזה ותרוץ, כשאדם רץ במהירות ובנקל ותגד לאביה, what does it mean? Who was her father? לבן. שהתורה מגדת ללבן ערמומיות, that that it that that she was telling לבן and he was going to relate to it, the תורה was just going to be used towards his own goals.

וזהו ותרוץ ותגד לאביה, שהערמומיות בא בנקל ובמהירות אצל אדם. If a person is using it towards his own it's easier. A person has to consciously, or at least certainly not consciously the wrong way, a person has to consciously relate to תורה and then they will have a tremendous amount of סייעתא דשמיא. Now, what's also interesting because since the תורה, we could say it almost differently, since the תורה is divine wisdom, you know, we see a cow, שחיטה, נחירה, פרה. Since the תורה is divine wisdom, מהיכא תיתי a human being can relate to divine wisdom?

So what we do is we say we're able to willing to put our own our our own self aside, we want to attach to הקדוש ברוך הוא, and then השם will open us up and give us סייעתא דשמיא, הבא לטהר מסייעין אותו. Then הקדוש ברוך הוא will give us סייעתא דשמיא to become godly and relate to that. But if we're relating to תורה, he doesn't say it exact like this, this is my own take a little bit, if a person is relating to תורה in a in a in a human sense, I'm just plugging it into myself, so then I don't need extra סייעתא דשמיא for that.

Then it's just going to plug into the the my own garbage that I'm already there, and it'll just be a natural downward progression. So if a person wants to become godly, they need סייעתא דשמיא, because the תורה is outside of who they are, they have to plug into it, it's more than them, right? But if if they just want to learn the תורה like another body of knowledge that they can use towards their own initiative, so then they don't need extra סייעתא דשמיא, that's just going to be there.

And therefore, it's easier. If a person's doing it for the wrong reasons, it's it's a more, unfortunately, natural type of a thing, right? That's why, you know, he mentions over here the idea that that I was saying, it says at the time of the חורבן, הלוואי, הלוואי אותי עזבו ותורתי שמרו. In other words, הלוואי that even if they're doing עבירות, but they would have continued to learn תורה. Everybody does עבירות, but that that that that's where he learns into the מדרש on the bottom over here that that ay, we said that the תורה would have brought them back.

That's only because, okay, so they were doing עבירות, but they really, that's a more, their heart was in the right place. The תורה would have ultimately brought them back. But where your heart's in the wrong place, then that's not going to work that way. כי הקדושה צריכה סיוע מלעילא, like we just explained, קדושה needs סייעתא דשמיא, כמו שאמרו הבא לטהר מסייעין אותו, אבל הערמומיות, פותחין, יש לו פתחים. A person, it's just open for him. יש לו פתחים הרבה ובא לו בנקל, and it'll be easier for him, easy for him to end up sinking into the wrong direction.

So then we have the א and ב we just did, and then next week, בעזרת השם, on time, we will go into in into ג further down this path. So we're really laying ground groundwork, we we have not again, as we flesh out each piece, then we'll bring it back together and make it as practical as we can. But certainly we have a lot of התעוררות towards approaching תורה in the right way with הכנות and speaking it out and a little bit of an understanding. How could it be so many people getting into this, how could it be that so many people are learning for the right reasons?

Like, oh, I just want to I want to mention one note which was very very important, if I could find it. Yeah, I want very important. He says תלמיד חכם that that's פוגם, I mentioned it, but I'm going to read it for a second, that a תלמיד he's just mentioning over here that a תלמיד חכם that's פוגם is learning for the wrong reasons, but he said don't confuse it with what we learned before in in the earlier תורה about about that that a person who relates to צדיקים that are ממש לשם שמים and they read that as being, well, when I fight, it's for my own end, so when I see other people fighting, I assume they're selfish, so it must be that they're also

they're also fighting, where he says מצאנו שהיו צדיקים גמורים אמיתיים שכל העולם כולו רועד ורוגז בפניהם עד היום, there are צדיקים גמורים that the world trembles before, that were חולק on חסידות, and like the הגר״א, זכותו יגן עלינו, so he says ועוד צדיקים אמיתיים קדושים ונוראים שאינם בכלל זה שמקבלים תורתם משדין יהודאין, that's not what we're talking about. We're talking about a different גדר of people that seem to be learning, who are attacking צדיקים. עליהם כמובן לא מדובר בתורה כאן, that's not what we're talking about. And there was a מעשה in שיח שרפי קודש where רבינו רבי נחמן said to רבי נתן that your father-in-law is a צדיק.

His חיסרון is that he doesn't agree with חסידות. He says, "נו, על ידי זה על זה יקבל עוד הלקאה אחת." He'll get a small פאטש, but he still defined him as being a צדיק. אפילו רב דוד צבי חלק על כל הצדיקים גדולי החסידות, מכל מקום רבינו העיד עליו שהוא צדיק, ומובא בכמה מקומות בספרי אנשי שלומינו דברים נוראים עדות גדולתו העצומה. So we have to understand that this does not apply every time there's a disagreement between people that are that are on a certain level, we have to understand, but we're understanding the the guts of it a little bit.

Okay, יישר כח.