LM 12.2 — Tehilla l'Dovid, Part 2 of 5 (para. 3) · תורה י״ב

ליקוטי מוהר״ן תורה י״ב, תהלה לדוד, we will be beginning אות ג', which is דף ט״ז, עמוד א' in the standard print. We will do אות ג' and begin אות ד' today, probably not finish it, and then next time go towards finished אות ד' and then go into מאי רבה בר בר חנה, just to kind of give us a little bit, bring us up to speed and remind us what we were in the middle of, because we took a little bit of break, people are away for פסח, although if a person listening to the recording I guess they might have heard it more recently.

תורה י״ב so far is interesting, I think that we saw some things that were incredibly perhaps inspiring and motivating towards while learning, maybe articulating words of תורה and in being able to connect when learning תורה שבעל פה to the תנאים and towards the the personalities and the great צדיקים that were מחדש, that brought brought the the תורה concepts, not into the world, still come from משה מסיני, but that articulated and brought it out. On the other hand, they're going to be some concepts that are perhaps the least accessible that we've encountered so far.

So we'll try to address it in an appropriate way so that we can take out of what we could take out of it, maybe try to ground it a drop in a שטיקל takeaway, maybe after the תורה we'll go back and after after next week go back and read in ליקוטי תפילות, so which is a good way, besides for the קיצור, but ליקוטי תפילות is a good way to bring the תורות towards a תפילה, so that there's a takeaway and makes it something that we can do with it.

So just understanding where we were holding in terms of אות א' and ב', we had started off saying the, hang on a second, let me just to remind remind ourselves, we started off saying מה שאנו רואים שעל פי הרוב הלומדים חולקים על הצדיקים. We see that very often there are למדנים, people that are not just, you know, on the outside, but people that seem to be learned, and those are the people that are opposing the צדיקים, they're חולק on צדיקים. And we had said that הקדוש ברוך הוא causes it for a reason, and which we're going to come back more to that today.

But in any event, we explored the connection between the תנאים of the גמרא, we talk more about תורה שבעל פה than תורה שבכתב over here, that the תנאים, אמוראים, חז״ל, and that there's a connection between the the חז״ל and the people that learn in this world. And that connection we explored through a concept, a very lofty concept called נשיקין, that it's as if the שכינה sits between the צדיקים, the שכינה, the words of the גמרא sits between the צדיקים, those would be the צדיקים, the the the the חז״ל that that are embody these these words of גמרא.

And the people that learn it now, that take that the רוח of the חז״ל, and then when they when they say the words, when we say the words of the people that came before us, of a צדיק, and even now that we're learning the ליקוטי מוהר״ן, and those words are coming out through us, so this is the רוח, this is the life force of the צדיק. And the גמרא frames it in terms of שפתותיו דובבות בקבר, but the they are living now through us, and therefore the שכינה between there's this there's this connection between those who are learning and articulating words of תורה, and the the and specifically through the articulation, through the רוח, not just through the מחשבה, and that the שכינה comes, and

it's resting between the people that are learning now and the צדיקים the תורה that we're saying. When a צדיק learns in purity, so we're able to maintain this connection, as opposed to a person that's learning for גאוה, for the wrong reasons, and he's not able to really make this connection. So we said נבלה טובה הימנה, that the תנאים don't want to have this connection, and it's as if these למדנים, so to speak, these people that are learning for the wrong reasons, we said it's as if they are chasing the תנאים, they're chasing these צדיקים that said the words, that they they're not able to establish this this connection.

Now the question is is, we know that the תורה has a tremendous כח, so even if a person's learning for the wrong reasons, so the תורה should stand on its own, it should be in the utmost of purity. How is it possible that the תורה itself shouldn't turn these people around? Why is it that it's it's as if the people that are learning like watering weeds, in other words, it continues to send them in the wrong direction? How is it possible that even if a person is coming into it the wrong intent, that the תורה shouldn't fix them up, right?

So the we explained in אות ב' that אם יקשה לך, הלא תיכף כשילמד הלמדן החידוש של צדיק, הלא יחזור בתשובה, the תורה should turn himself around. So אות ב' explained that the תורה actually has in it צדיקים ילכו בם ופושעים יכשלו בם, that in a certain way the תורה the תורה is like raw power, but the the the תורה itself, the way that the תנא said it and presented it and related to it, the תנא himself, not in terms of his מחשבות, but when he articulated the words of תורה, in a certain sense it was a little bit, I don't want to say vague or ambiguous, but by design it was left open in certain ways that צדיקים would be able to relate to it

in the proper way, and yet פושעים יכשלו בם, people that came into the wrong way, they would be able to misinterpret, to attach to it in the wrong way. There was some level of of of being left open to interpretation so that those who are coming at it from a wrong from a wrong point of view would be able, if they didn't want to open themself and they didn't want to want, they weren't looking to for the תורה to fix them up, and they weren't looking towards doing תשובה and rectifying themself, it would be open that they could actually continue in the wrong way, perhaps not even necessarily realizing, but built on their on their preconceived, their their intent and their biases.

And therefore, it's actually the תורה, אות ב' said that this is unfortunately sometimes it's easier to drop out of the bottom. In other words, if a person doesn't have affirmative intent and want to be moving in the right direction, so then they could they could go in the in the in the wrong way. But קדושה צריך סיוע מלעילא, we need סיעתא דשמיא, and we can attach ourself to get the סיעתא דשמיא. But he the תורה ב' in אות ב' he said, פושעים יכשלו בם בנקל יותר, in a certain way that's easier, but rather the קדושה צריך סיוע מלעילא, we need סיעתא דשמיא.

So now we're going to speak a little bit more about how how it's possible that the תורה is not going to turn around the person to good, why הקדוש ברוך הוא established it this way, why it's by design, and how do we relate to this idea. And אות ד' is it's not going to get that much easier, a little bit harder, but we're going to try to get away. We said I think last time that this תורה is is is difficult. So we explained again that this למדן that's learning תורה for the wrong reasons, he's learning שלא לשמה, he's not he's not being חוזר בתשובה based on his לימוד, it's בבחינת פושעים יכשלו בם.

And now we're going to explain how it's possible that this תורה שבעל פה, which the תורה שבעל פה is בעצם קדושה, has this פושעים יכשלו בם, this idea that people who are coming at it from the wrong reasons, how is that built in? אות ג': ואם יקשה לך, you're going to ask a question, אם התנא היה צדיק גמור, which we discussed in תורה ח', we discussed this idea of a צדיק גמור, that the צדיק himself has not even in a dormant way, there's nothing in, not not even that he's going to come into into with negative influence that there's anything that will ultimately resonate on him.

There are people that on the surface have negative character traits, and there are people that on the surface, or even in their conscious behavior is only positive, but there are certain dormant things that if they're in a bad place or some sort of a they come into contact with certain negative influences, there's something even dormant within them that'll resonate. We're talking over here about חז״ל, we're talking about צדיקים גמורים. So if they have no פסולת at all, איך בא זה הדבר שאומר תורתו שיכול לסבול שני משמעות?

How could it be that the תורה that they are presenting, that they are embodying, we said before אליבא ד-, according to, it's on their לב, how is it possible that the statements of חז״ל, how could it be that there's two different משמעות? Where is the room even for negative interpretation? משמעות טוב, דהיינו צדיקים ילכו בם, ומשמעות להיפך, דהיינו פושעים יכשלו בם. It's it's if it's incompatible, if there's nothing, the the תורה that's coming out of them is really an expression of what's coming from inside, it's what what חז״ל are embodying this this ideas and these, אורייתא וישראל וקודשא בריך הוא, where is where should there be room that it could be taken in the wrong direction?

אבל אבל דע, you should know, שהתנא היה צדיק גמור, the תנא himself, this is not personal, we are not when we say that there's room, it's not really a reflection we'll see of תורה, and it's not even really a reflection of the צדיק himself. ותורתו זכה מבלי פסולת, and the תורה from him is for certainly 100% pure. ומה שנראה בו משמעות עמומות, what it is is that this it's an a way of relating in a very surface-deep way what it seems to be that there's משמעות that leaves open to interpretation that a person could relate to it in the wrong way and that'll put this other person who is learning it further in the wrong direction when he plugs it into his own values.

We've discussed this already many times that when I relate to you, if me and you are going to have a discussion, and this is even just in a regular הלכה discussion, the גמרא will sometimes say לדידך לדידי XYZ, but לדידך, if I'm going to have an argument with you or if I'm going to have any sort of a discussion with you, I need to be discussing it on your terms. If if I'm arguing with you and we just go down a road and really we have we're working based on different axioms, right, then I I, you know, in a simple way, we're discussing an algebraic equation, but I define X differently, well then of course we're going to disagree.

I need to be, if I'm going to prove you wrong, I need to be working with your givens. And therefore, what what happens is is if I paint your statements or your position in my terms, then you're not going to be better than what I So the this רשע was coming at it from his own bias, his own ערמומיות, his own negative the way that his own negative positioning, the way that he relates to the statement of the תנאים is going to be with this negative slant.

But the question is is, you know, how does that happen? So it's it's surface deep. Our question is really why הקדוש ברוך הוא, why is it by design that there should even be room for this? Right? If I say 1 + 1 is 2, there's no room, perhaps, to misinterpret that. So why shouldn't it be stated, if the if the תורה is pure, and the תנא is pure, why shouldn't it be with the utmost of clarity? So it says, מה שנראה במשמעות ערמומיות זה כי כל העולם מקבלים פרנסתם פרנסתם משמאלא.

So this is going to be the first dip into things that are probably a little bit above us. The עולם and we're going to get we'll speak a little bit more by way of introduction going into אות ד, but for now let's just continue, and and put take these concepts for what they are. There are certain different הנהגות, certain ways that הקדוש ברוך הוא relates to the world. The the idea of פרנסה, the idea of physical שפע, of עושר, of פרנסה in that realm, that is coming from הנהגה that we're going to relate to as being שמאל.

There's ימין, שמאל, אמצע, if a person is familiar at all with these concepts, we discussed them before. If you were going to line up the ספירות, again we'll speak a drop more about them in אות ד, so just leave it for now, חסד would be on the right, and גבורה let's say it would be on the left. So the הנהגה that הקדוש ברוך הוא takes with the world, these relationships are obviously only from our from our perspective. They come from הנהגה. It's like if a person is in space, then there's no real up and down.

The idea of up and down is because we let's say live in a world of gravity. It's a perspective. Any anything that's a relationship-based thing is if it's only it's only a thing of relativity. It's relative to the surroundings. So הקדוש ברוך הוא is is infinite, but the one the way that he relates to us is ימין, שמאל, and אמצע. So the פרנסה comes from the שמאל, כמו שכתוב משמאלה עושר וכבוד. It's a פסוק in משלי, which means that the ימין as relates to תורה is when a person, we're going to say is when a person learns לשמה, and when the שמאל of תורה is going to be שלא לשמה.

It's when a person is relating to תורה, but through through עושר וכבוד, he's doing it for ulterior motives. And therefore, and therefore, we will we will say Now just to speak, there is one necessary thing that we should say, it's a גמרא in שבת דף ס״ג, אמר רב ששת מאי דכתיב אורך ימים בימינה ובשמאלה בשמאלה עושר וכבוד. It's a פסוק that we might be familiar with, that that in that if אורך ימים is in the ימין and שמאל is עושר וכבוד, so what does that mean? That a person who relates in the higher way, in the more pure way, so will he be lacking עושר וכבוד?

In other words, if you're going to say that עושר וכבוד is more surface deep, so there might be people that relate only in a more surface deep way, and they haven't reached the more pure way of לשמה. But if a person relates in the correct way, they're relating to it at a more שורשדיק level, they're relating at a higher level, shouldn't that encompass עושר וכבוד as well? אלא the גמרא explains למיימינים אורך ימים איכא וכל שכן עושר וכבוד. A person who really relates at the more at the more primal way, not only will they have they're relating at the higher level or the deeper level, depending which way you want to look at it, and therefore they will have the אורך ימים, but they'll for

sure also have the outer the outer effects, they'll also have the עושר וכבוד. למשמאילים בה, but the people that learn, they only relate to the in the עושר וכבוד sense, so then they will have עושר וכבוד, but they will not have אורך ימים. רש״י says מיימינים בה עוסקים לשמה, משמאילים בה שלא לשמה, and that's where it relates into our תורה. So over here, and we'll unfold this as best we can. So it says the כמו שכתוב משמאלה עושר וכבוד, בשביל זה נפל התנא בשעת אמירת תורתו לאיזה שגיאה דקה כחוט השערה בבחינת שמאלא.

Therefore, by design, and I know that you have a question, but we'll answer this question in a second, by design, the the it is almost orchestrated that there should be some sort of a נפילה, right, it almost seems unfair, but הקדוש ברוך הוא put a structure into place in the world. The fact that it's not in an עשיהדיק sense, it's not in an it's not in a tangible way that we can see in a in a practical sense doesn't mean that there are no rules. There's rules to נס, it might be something that's outside of nature, but it doesn't mean that there aren't rules to how נס works.

So the things that are more רוחניות that have a more spiritual component, and the way that הקדוש ברוך הוא interacts with the בריאה, it might not work in the way that physics works in this world, but it has its own spiritual spiritual physics, right? נפש החיים almost is like a ספר on spiritual physics. So over here, the the way the הנהגה is, is that the עושר וכבוד has to come through the way of שמאל. Now, that means that if the צדיק would be learning in a way that relates on the right side, so then how would it be that we could line up this connection so that whatever we need to get from the left side, so to speak, would be coming from the world?

We need to open up those channels. And therefore, by design, הקדוש ברוך הוא makes it or steers that in such a way that even the צדיק himself, when he relates to the תורה, there's some small, subtle way that that leaves itself open that when the תנא is relating to the תורה, when we are when we or says the words of תורה and we ultimately relate to that אמירה, to those words of תורה, there's some small נקודה of it that is also almost like open to a שלא לשמהדיק sense, where it can relate on the left side, and therefore, it can open up channels of שפע to the world.

Now, the obvious question, and the פרפראות לחכמה זאגט, what the מפרשים זאגט, I'm reading from the note in my in my print, is asks, well, we're trying to explain that by design the צדיק has to there has to be some נקודה of almost like a שלא לשמהדיק sense, there has to be some some נקודה by design where the צדיק is relating in a in a less than ideal sense to the תורה, such that at least it leaves the person who's who wants to relate to it appropriately, it's fine, but such that it leaves it open to the interpretation even that a person who has intent can relate.

It's not going to be one plus one equal two. There's going to be room for him to take it and misapply it, to read it through his own intent, and take this raw power and take it almost in the wrong direction and have this have this תורה flow through him in an inappropriate way, such that we'll see that תורה שבעל פה, the שכינה will be like in גלות, it's going to be manifesting and be embodied in in this wrong way. But why should we even have to come upon that if you just told me that based on the גמרא in שבת, אורך ימים בימינה בשמאלה עושר וכבוד, and according to רש״י that means מיימינים is לשמה, and and and the שמאל is שלא לשמה, and

the ימין will encompass the left also, so why can't the צדיק just relate to תורה in the perfect way, and that will encompass the left also, and for the people that need to get the שפע in the world? So we don't need the צדיק, we don't need to be lined up to the that the תורה itself should come out in a way where it itself is open on the left. It'll just be totally on the right. Again, this is we're speaking in in very abstract terms, because if we get in the weeds, we're going to risk misstating something.

And we'll just keep everything on the right, it'll bring שפע to the world because it's inclusive. Why do we have to say that the צדיק himself expressed the תורה, related to the תורה in a way that's on the left? And the answer that he gives is he says, מבואר בדברי רבינו ז״ל, we're going to see later on really it's going to bring in the תורה, is that it's because we are in גלות. And because we are in גלות, then the the there's a certain שליטה that עשו, but there's a certain שליטה that the that the גוים have over the channels of פרנסה and of physical abundance, of גשמיותדיק abundance.

And therefore, even though really in a perfect world the שפע and the גשמיותדיק שפע would come really through the Jews, and ירושלים should have every type of fruit and vegetable, and everything should come through the בית המקדש, and really all of the flow, not just in רוחניות in גשמיות, every element of how הקדוש ברוך הוא relates to the world is solely based around around the closest area where the channels are the most open—I think we talked about maybe in תורה ז׳, maybe in תורה ט׳ a little bit—but all the way through only כלל ישראל, and it's like if I'm talking to you, I'm singing you a song, and then somebody else hears it, and even the גוים, whatever they get is only going to be

as a function of the relationship with הקדוש ברוך הוא to the Jews, because we have the direct relationship and everything is tangential. But in a state of גלות, the relationship with כלל ישראל, or the שפע to the world in a גשמיותדיק sense, is almost not as direct. That's why we couldn't be, or in a certain presentation of it, that's why we have to be in גלות, because if כלל ישראל weren't doing what we're supposed to be doing, and הקדוש ברוך הוא sends the full measure of שפע, well then there would be no way we wouldn't be מקבל, we wouldn't be an appropriate כלי for it, and then there would have to be destruction.

That's why it says that הקדוש ברוך הוא had to either, חס ושלום, I think the מדרש says, sometimes it gets spoken about on תשעה באב, that הקדוש ברוך הוא, if He wouldn't have destroyed the בית המקדש, He would have destroyed כלל ישראל. It's not a concept of like, you know, anger or anything like that. If הקדוש ברוך הוא is going to send the full measure of שפע and there wouldn't have been a כלי for it, so then the whole world would have exploded. What it had to be is that the בית המקדש was destroyed, and הקדוש ברוך הוא was not, so to speak, able—oh, He was able, but because of us—to send the full measure of שפע.

So now, in a state of גלות, the שפע and in a certain way is is rerouted, and the גוים have temporarily בעלות over that degree. And therefore, instead of being מיימינים בה, instead of being לשמה so that we get all of the רוחניות comes to us, and that's inclusive of the גשמיות coming through כלל ישראל, we need If we're going to get We're going to get also that עושר, we're going to get that פרנסה to the world, it has to go the route of עשו, so to speak, it has to go go via a detour.

And therefore, we, in order to have access to that שפע for the world, we can't just go on the right, we have to relate to it on the left. I hope that that a little bit is is somewhat makes sense. But anyway, it says בשביל זה נפל התנא בשעת אמירתו, and therefore, the תנא was made to fall, it was not the תורה itself, in in some sort of a way so that the the or the תנא would line up with, and the תורה would be coming in some small נקודה lined up with this channel on the left, and therefore, be able to bring פרנסה to the world, כדי שעל ידי זו בחינת שמאלו יקבל שפע פרנסתו, פרנסה לעולם, that we would that it would be

able to bring the physical abundance that we need to live, that we need to sustain ourselves, and that'll bring it to the world, ולהמשיך להם עושר וכבוד, and to bring עושר וכבוד, כמו שכתוב: משמאלו עושר וכבוד. אבל מצד התנא, אין נפתל ועקש, from the תנא himself, the one who's צדיק, it's not personal. Don't read, even though הקדוש ברוך הוא arrange It Listen, it's not ideal. We're in גלות. We're we're we're we're in גלות. They the we're we're in a בדיעבד situation, right? We've said before, if all of the the the structure lines up so that the מצות, the רמ״ח מצות and the שס״ה the עשה and the שס״ה לא תעשה, and there's the שיעור קומה and the קומת אדם, and we line up with the

spiritual realities of the world and sustain the the the שפע coming down with each one of our מצות, we're in a בדיעבד state. There's so many מצות. How many the לא תעשה's we have? How many how many of the 240 עשה's can we even be מקבל? How If you look in a ספר מצות הקצר דהחפץ חיים, how many עשה are there, 80-something? There's How many מצות are limited or or are only able to be performed in a state of where we have בית המקדש, where we're in ארץ ישראל?

There are so many things that were like it's like a handicapped person. There are there are parts of the of the full structure that are not able to be sustained. We're in גלות, and it's not ideal. And therefore, הקדוש ברוך הוא, in order to be able to get the שפע that we need, we need to have a workaround, but do not read from that at all into the character into the level of the תנא himself. מצד התנא, אין נפתל ועקש. It's only directed from שמים, and it doesn't it doesn't speak at all to where the תנא was holding.

Now, ועל זה צריך הלמדן. Now, we're switching a little bit the משמעות we're going to see of למדן, לבן even can be said לבן is like white and it's like תשובה, or it could be לבן, a person who misrepresents himself as as being לבן, as being white, because really it's with ארמימיות. So, some of these terms, everything is in ערכין, everything is relates to what we're talking about. So, over here, we're going to be talking about, until now we've been talking about the למדן is the one who's learning for the wrong reasons in the way that, as opposed to the צדיק, the one who's learning, but he's learning for the wrong direction.

Over here, we're going to switch a little bit the משמעות. צריך הלמדן, meaning the person who's not yet learning 100% בכשרות, but so that's why he's a level down, but he wants to be learning בכשרות. So, לידע קודם לימודו, he has to know שבשעה שיושב ללמוד, that as he sits to learn, הצדיק, the one who is מחדש the the תורה שבעל פה, the ones who brought it out. Now, again, this doesn't mean that it wasn't given on תורה מסיני. תורה שבכתב says put on תפילין. What are תפילין?

That was the תורה שבכתב was the CliffNotes. The תורה מסיני that was given במסורה, that came out through the through where where do we have it in our the way that we relate to תורה, through the תנאים, through the אמוראים. A lot of other things are הלכה למשה מסיני, but תפילין are black, תפילין have corners, what are they made of? So, this is also תורה that was given from סיני, but the תורה that came out through the צדיק, this is how we relate to it. It's coming out, שבגן עדן ציית לקליה.

As a person is sitting and learning, we are sitting here right now, we are speaking out the words of תורה, the צדיק that was מחדש, the תנאים, the אמוראים, over here we we're learning רבינו's תורה, שבגן עדן ציית לקליה, in גן עדן they are sitting and they are listening to his voice, כמו שכתוב: היושבת בגנים, חברים מקשיבים לקולך. Those sitting in the gardens, those who are learning, חברים, the צדיקים are listening to their voice. Now, really, this is coming from a piece of זהר in פינחס. This is actually talking that when in general by חצות הלילה, that הקדוש ברוך הוא comes with, so to speak, the צדיקים in גן עדן, and אשרי to the חלק of a person who is משתעשע, who is עומד, he's

learning תורה, then הקדוש ברוך הוא and all of the צדיקים are coming and listening to his voice, and brings the פסוק, היושבת בגנים, חברים מקשיבים לקולך. But what what we're having over here, we bring this פסוק as a ראיה that that just as at חצות in a general sense, הקדוש ברוך הוא and the צדיקים are coming and listening to his voice, when a person understands this, it means that even the rest of the time that the צדיק who is מחדש the תורה specifically that he's learning, meaning that there is establishing this connection, they're coming they're coming and also relating to the תורה, to their תורה, the תורה that came out through them, as he is speaking out the words, he's bringing their רוח into the

world, it's שפתותיו דובבות בקבר, and now the רוח that was their life, that was their life, they said the words, now that is coming out and it's forming this connection with them now. And it's making this יחוד, this יחוד רוחא ברוחא, which is this connection that we explained last time in אות א of נשיקה, and he's recognizing that this this connection, that this תורה was connecting to the צדיק. However, and it will ultimately bring him to תשובה. But what's really going on? Because if he understands that through his תורה the צדיק is in גן עדן, in גן עדן there's no שלא לשמה.

In other words the צדיקים from their perspective, there's no this-worldly ulterior motive for כבוד and so forth. What he recognizes now is that when he's learning the תורה and the and he's connecting with the תנא who said these words of תורה, he recognizes that these תנאים that beforehand he was relating to the תורה that came from them in through through his own perspective. He thought that even maybe there was something that was inappropriate or something that was a little bit untoward in the character of the תנא himself.

We explained that it wasn't. We explained that it was just that הקדוש ברוך הוא by design made it that they would line up with the left side. But this person related to the תורה, and ultimately to the תנא, to the to the חז״ל, to the צדיק, also in an untoward way. He said the same way he's learning שלא לשמה, there's something that's a little bit in the תורה that leaves it open to his interpretation. It's not only in the words that he's saying, it's in the תנא himself.

Now that he realizes that there's this relationship with the תנא, the רוח the יחוד of רוחא ברוחא, this נשיקין, that means that no, בעצם he recognized that the תורה itself was 100% pure, and that the תנא was 100% pure. And now that he says, "אוי, now that I said the תורה and I recognize really the the the heart of what I'm talking about, the nature of these words of תורה," so now that brings him also to a state of תשובה that until this point he was not relating to it appropriately, and now he says, "אה, this is what the תורה is.

This is what the צדיק is. This is what the תנא is." And it allows him to rectify where he was, where he was until now. Okay, וזה ויהי כשמוע לבן את שמע יעקב בן אחותו. This is the המשך of the פרשה in בראשית כ״ט י״ג, that when לבן, which over he- לבן, which over here again we're referring to לבן in a positive sense, that he's not there yet, he's not there yet, but in other words, he's not learning a hundred, until this point he was not there a 100% learning for the right reasons, a 100% לשמה, but he was, so that's why it's a little bit less, but he was a לבן, he was a למדן, and he hears את שמע יעקב בן אחותו, and

he hears about יעקב, he understands about יעקב, who we're right for our purposes right now is representing the צדיק, is representing the תנא, בן אחותו, היינו כשהלמדן, meaning that לבן recognizes he's still learning שלא לשמה, but he recognizes about יעקב, about the תנא, that he is בן אחותו, that really he was on the up and up, he was 100% לשמה, it was 100% proper, and he recognizes that the only reason that he was steered wrong is because it was left open פושעים יכשלו בם, it was left open that the that the מאמר itself left room for him to go in the wrong direction, but really יודע את שמע יעקב שיעקב בן אחותו, he's coming from a good place, meaning from בן רבקה, right?

That רבקה is מלכות, it's come that the תורה שבעל פה is representative of the שכינה, בבחינת כשרות שלמד ואמר זאת התורה בכשרות לשמה. And יעקב, היינו התנא, ציית לקליה, and יעקב who originated the תורה, יעקב, the צדיק, the one where this תורה came from is coming and listening to his voice, and therefore he sees that that if that's where the תורה he's relating to the תורה now through through יעקב, through the תנא, through the צדיק who's sitting there in שמים and coming and listening to him learn, and this the תורה therefore links up to יעקב a 100% לשמה, otherwise he wouldn't be able to relate to it now in גן עדן, because in גן עדן it wouldn't exist.

So if he's relating to the תורה even in like like that, so that means that the תורה itself was בעצם a 100% בכשרות, and therefore it's going to bring him in order to do תשובה when he recognizes that it was that it was totally לשמה. Now just to bring us bring us a little bit forward, again to sum up. The תורה had a lot of נקודות. We first said that through לימוד התורה לשמה, we a person causes the צדיק, meaning the one that was מחדש this תורה, that שפתותיו דובבות בקבר, he lined up.

And the person that wasn't learning לשמה, he was coming for his own כבוד, he was coming לקנטר, both the צדיק down here and also because he was relating to the תנא, the צדיק himself wrongly. It was as if he was being רודף, he speaks against the צדיק down here, and also there's this נקודה of being that he's רודף the צדיק up there. And therefore, even though שפתותיו דובבות בקבר, when a person relates to the תנא's תורה in the right way, this person does not form that connection, does not form that נשיקין with this תנא, because it would be better to this this person is worse than a נבילה.

Who wants to kiss a נבילה? And therefore, we asked a a separate question though, but if the תורה itself is pure, why doesn't the תורה itself rectify this person? And now were saying, because the תורה would be for practical reasons that הקדוש ברוך הוא, we're in גלות, and now we need to have שפע, and really the צדיק we should have been able to learn appropriately and properly, and the שפע even for the גשמיות would have come along. But because we're subject to the גוים have שליטה over this physical שפע, it has to be that we relate up, we take a detour, we go through them.

And therefore, הקדוש ברוך הוא by design made it that the צדיק is going to learn with some small, subtle נקודה that leaves the תורה open in some way to this לא לשמה'דיק sense. But because of that, it leaves it open to a misinterpretation that people that are learning also שלא לשמה relate to the תורה in that sense as well. And what's the תיקון for this? That when the למדן comes and he understands that really the תנא was himself was totally לשמה, and really the תורה itself is 100% pure, and it was just opened up to this subtle נקודה on the שמאל, so to speak, for a practical way.

So now he understands that really everything was coming from שמים and that was by design, but that doesn't speak ill at all of the תורה and of the תנא himself. And now he's able to relate to it in his own sense in the proper way, and that'll bring him in line with where he needs to be. That's going to be his own תשובה as well. And now the למדן is going to be able to be מתקן all of these days that he spent until now in darkness.

And now we say, so when he realizes the תנא was לשמה, וירץ לקראתו, the למדן himself is going to be running to go greet יעקב, ומחבק ומנשק לו. We're going to be dealing a little bit more with these terms of חיבוק and נישוק soon. היינו שעל ידי לימודו מזדבק רוחא דתנא ברוחו. This hugging and kissing, it forms for our purposes now a form of a connection, and he's going to want to connect to the תנא in the right way. וזה בחינת נשיקין, which is representative of the connection between the person learning now and the צדיק who is initially מחדש this תורה.

ויביאהו אל ביתו, and he will bring the צדיק into his house. His house is like a כלי. He will align himself, it's going to become integrated into one. שמביא, the שכינה again is between the two צדיקים, שמביא את רוח התנא לתוך תורה שלומד עכשיו, into the world of תורה that he's learning now. It's not just surface deep. He integrates it so that the שכינה, the תורה שבעל פה is really a function between them. It's the תנא who is מחדש the words originally, and him who is now speaking out that רוח.

It becomes one, and the תנא, and the purity of the תנא, and the תנא who is a צדיק, and the true intent that the תנא had in the words of תורה, so that gets injected into the תורה that he's learning now, and that's going to change him as well. כי שם ביתו, because that's really that's his בית מדרש. That's where he's at. כמו שכתוב תוצא הארץ נפש חיה, that the earth, the מלכות, the תורה שבעל פה, that is beyond us, leave it for now. נפש חיה will bring out the חיות, the תורה שבעל פה, and therefore it's all one together.

And it's all living together, but again, this at least at the very least, even if this is totally beyond us, should give us a שטיקל, a שטיקל a little bit התעוררות to when we sit to learn, at least articulating articulating the words of תורה, and understand that we're accomplishing tremendous things. We're accomplishing an actual attachment to the צדיק. We're literally allowing the צדיק שפתותיו דובבות בקבר. אביי and רבא are living through us. רבי נחמן is he's alive now in our words, when we articulate and we articulate it with the proper understanding.

We're literally bringing time and chronology and the status of the world is only a function of the world that we live in, you know, as it is, but we're totally going beyond that and bringing that it's all alive now. The תנאים are alive right now through us, and we are we're living in another world. ויספר ללבן, we're giving חיות to the תנאים, and we're giving חיות to the world, and the תורה itself is coming out, the תנא's תורה is coming out through us. ויספר ללבן לשון ספיר וזהר.

So it says, continuing the פסוק, ויספר ללבן, יעקב told לבן. What's ספר? לשון ספיר וזהר. The זוהר in תרומה says, השמים מספרים כבוד אל, מספרים, מאי מספרים? אי תימא דקא משתעי ספור דברים, that if you're going to say that it's somebody who's just saying over words, this is just the זוהר, I'm quoting the language, לאו הכי, אלא דנהרין ומנצצין בנציצו דנהורא עילאה. It's actually it's shining, it's lighting up, it's being מאיר and נוצצים from the אור עליון. So whatever exactly that means, it means that the לשון of ויספר in פנימיות is not just to tell over.

It's לשון of bringing light, of shining, a ביאור and a בירור דברים. If you listen to the הגדה שיעור that we posted, it was actually on the עלי שור podcast, so we mentioned this idea of סיפור יציאת מצרים, of a בירור and a ביאור דברים, שרוח התנא מאיר להלמדן, that the תנא, the יעקב is telling over the למדן, יעקב is telling לבן, but in our context now that לבן initiated this and he recognized this, so now the יעקב tells over to לבן. ומבאר לו את הדברים האלה, יעקב explains to לבן, now that לבן came to chase in a proper way and to give חיבוק and נישוק, so יעקב now explains to לבן.

פירש רש״י: שלא בא אלא מתוך אונס אחיו. He was caught by עשו. Why did יעקב not have any money? He explained that he was caught in the אונס of עשו, שנטל ממנו ממונו. Or like exactly like we explained earlier from the פרפראות לחכמה: where is the money? Because the גשמיות, the עושר וכבוד is under the dominion of עשו, and that's why we don't have access to it. פירש, שרוח התנא מודיע להלמדן, and יעקב explains, שלא בא התנא לבחינה זו שיסבול תורתו משום ערמומיות. Why is there a potential for negative?

Why is there פושעים יכשלו בם? Because it was caused it was caused and that led to the למדן who related to in a in an improper way to have an area to misinterpret it, it's because really the world needs the שפע, the world needs the פרנסה, and there was only one way to access the פרנסה, we don't have access to it anymore, it's because עשו has it, מתוך אונס אחיו. And therefore in order to get it, we had to take a detour, and we had to the תורה the when the תנא related to the תורה and תורה's only way, אורייתא וקודשא בריך הוא חד הוא, the only way to relate to the to הקדוש ברוך הוא to bring שפע was going to be through the

תורה, but it had to take a detour through the left, which in our terms meant left open enough that פושעים יכשלו בם. He explains this that it wasn't personal, it wasn't from his character, it wasn't from the תורה itself. It was by design that it had to be left open a little bit with some נקודות. It's very hard to understand. But the תורה is אמת, so where's there even room? But it was somehow the the presentation of it, and somehow the the outer trappings of the presentation of it that a צדיק could see it, but only a the person who has the wrong intent would relate to it in the wrong way.

אלא מתוך אונס אחיו שנטל ממונו. It was because of the אונס אחיו, like we explained before, because עשו has dominion over the over the פרנסה, over the עושר וכבוד, and that's why in order to get at that, the צדיק had to relate out through the left, כדי בשמאלו עושר וכבוד, כדי להמשיך לכם שפע גשמיות. And he explains this. So it all, in פנימיות it all fits together, everything that we're saying. וכשידע הלמדן כל זה, and now when the למדן, the לבן, when the person who learned initially with the wrong impression understands that really it was all לשם שמים and even the wrong, even the the the things that seemed to be on the wrong way were also לשם שמים, it's בדיעבד situation, we're in גלות,

ויאמר לבן אך עצמי ובשרי אתה. Now you're my relative, now I want to line up with you, I want to connect with you, now I understand where everything is coming from and I'm going to relate to it in the proper way. דהיינו שיתקשר הלמדן עם התנא בהתקשרות גדול. Now he wants to connect with a really strong connection, רוחא ברוחא, he wants to establish this נשיקין, he's going to relate to the תורה in the proper way, understanding that the only reason why it was left open was in order so that we should be able to get שפע.

וישב עמו חדש ימים, and there's going to be a וישב עמו, there's going to be a ישוב הדעת, חדש ימים, for a month. ראש חודש, we already spoke at earlier, is זמן כפרה לכל תולדותם. They ויתיישב בדברים, רוח התנא, איך לחזור בתשובה, that a חודש, ראש חודש is תשובה, he's going to understand that now he wants to rectify what he wasn't until now, and relate to תורה properly. לחדש ימיו שעברו בחושך, בבחינת תתחדש כנשר נעורייכי, to refresh his youth that was that was stale so to speak, a new fresh start in life.

The מדרש, I believe, if my mind mentioned, is talking about a some sort of a bird, an eagle, that נשר נעורייכי, that every 10 years it loses its feathers and it gets new wings. But איך שיהיה, he comes to to understand properly and this מעשה, these פסוקים with לבן and יעקב, that לבן came and he understood, he related to יעקב properly, in which case יעקב related back properly and now they formed this relationship where לבן is able to, now the למדן is able to understand where he went wrong initially and that the תורה itself and the צדיק itself is really a 100% ישר and the תורה is a 100% אמת, and the only reason that it could was even left open to interpretation was not

a פגם in the צדיק or in the תורה, but rather it was by design because it was the state of the world that we needed to get the שפע from something that's for now under the dominion of the גוים. If we have time we'll speak out a very nice idea at the end end. But therefore, he is able to accomplish תשובה. אבל תלמיד חכם שד יהודאי, but going back to a concept that we mentioned earlier, the person who's not, he doesn't even want to want, right? He's not looking to relate to it in the proper way, he's not learning for the right reason, he doesn't even acknowledge and relate to the idea that the תנא was speaking for the right reasons, he doesn't form this

connection, he doesn't acknowledge that he's that that he's יושב בגן. What was the לשון in the פסוק over there, that he was היושבת בגנים חברים מקשיבים לקולך, he doesn't draw this connection. אינו רואה כל אלה ואינו שומע שמע בן אחותו. He doesn't he doesn't hear the news of בן אחותו, that the תנא was really בן אחותו, the son of the son of רבקה, that this that that the תנא was a full צדיק, and relating to תורה that was truly the שכינה. ויאמר לו הכי אחי אתה, he says no, שלבן חושב ויאמר שגם התנא לא אמר תורתו אלא בערמומיות.

Why? Because he sees the תנא through his eyes. ואין בה שום צד כשרות. This is a concept that we've mentioned many times. People look in the גמרא and then they say how could the גמרא say this because they're reading the גמרא through a 2022 lens. But no, the the that or they they relate to the תנא, they say, well, if if I relate to life as a selfish, as a if for for my own לא לשמה reasons, for my own כבוד, and for my own כעס, so now that's what the תורה is, and the תורה was left open to their interpretation, they say, well, if that's what the תורה is, and that that was embodiment of the צדיק, that means that the צדיק also was

presenting it for the wrong reasons, and he limits the way that he relates. He's not even relating to the תורה on its own terms. He's taking the תורה, and it goes, in a certain sense, בגלות. It's like taking a white light and housing it in something that's going to have a, for argument's sake, a red lens. So now the the whiteness of the light is בגלות, and the only way that it shines out is going to be through this dimmed lens, through whatever the color it is.

And that's going to be, we're going to speak in the next אות, about being able to descend into, within this negative, right, and being able to redeem it, to get the light, to get the תורה back out from within the way that it's trapped within the לבן. And and we're going to speak out literally out in the next אות that that's why, by design, הקדוש ברוך הוא made it that the that the רשע, or that this לבן, that this למדן inappropriately was insulting the צדיק, and that that's going to allow the צדיק to descend into this into this למדן, into this negative למדן, to go back and get the תורה and take it back out from within its entrapment, so to speak.

And once the צדיק is able to do that, he returns, he elevates the the שכינה, right? We say that the שכינה is in גלות. He is able to take the תורה שבעל פה and align it back up appropriately so that there should be the appropriate relationship with תורה, and ישראל, אורייתא וקודשא בריך הוא, and that we should all get out of גלות in an individual sense and in a in a כללותדיק sense, and relate back to הקדוש ברוך הוא appropriately. וחושב שהוא אחיו ברמאות, but this למדן, he just relates to the תורה through his own perspective, and he thinks that יעקב is his אחיו ברמאות, שכולו רמאות חס ושלום ואינו רוצה לעשות תשובה, he doesn't even want to do תשובה, ודובר על צדיק עתק, and

therefore he relates to the, he he he now lashes back out, and he reads his negative intent into צדיקים, the צדיקים that he lives with in his generation, the צדיק who's learning now, and also the צדיק who originated the תורה. Those two צדיקים are actually joined, רוחא ברוחא, נשיקה, but he relates negatively and he insults and he lashes out at the צדיקים בגאוה ובוז. Okay. Where am I holding time-wise? Okay, we have another little bit, but actually I'm going to split it into a into a separate recording just so I don't run overtime to be able to upload it.

And also, but I want to start off אות ד.