LM 12.3 — Tehilla l'Dovid, Part 3 of 5 (para. 4a) · תורה י״ב

Okay, welcome back. I'm actually just started the recording over because I'm doing this in the same week finishing off. We're going to start אות ד' that we just did אות ג' in the Torah, and just to give if if it was a little bit difficult, but hopefully somewhat grounded until now, we're going to be speaking about concepts that are probably above us, but just to give the standard introduction, or somewhat standard introduction to any of these ideas, which are probably the least accessible that we've had so forth, is that one of the hardest things to relate to that comes up in any discussion of פנימיות is that עד כמה that הקדוש ברוך הוא, we can't even speak about הקדוש ברוך הוא, we can't even say

that הקדוש ברוך הוא is אין סוף from from our point of view, totally without any gevul. So, in order to for A to relate to B, there has to be a noten and there has to be a mekabel, there has to be room for the mekabel to exist, there has to be some some sort of a relationship. If I am saying A, then I'm saying A and not B. If I'm relating to you in any way, I'm relating to you in that way and not another way, that the whole idea of being able to have any sort of a relationship, have any sort of gevulot or a concept of gevul doesn't exist.

And therefore, יש מאין הקדוש ברוך הוא created, we will relate to this conceptually without fully understanding it, the same way in our mashal we've said before, you can relate to electricity without understanding how it works, we're just going to understand that it is. הקדוש ברוך הוא created a mechanism, vehicles, middot, sefirot, whatever word you want to use, in order that there should be a bore and a nivra, and that there should be a connection between them, and הקדוש ברוך הוא should be able to relate to His beriah, ultimately, you know, going toward towards גילוי יחודו יתברך, whatever הקדוש ברוך הוא wanted to create the world, we don't speak to what הקדוש ברוך הוא's ratzon was.

Now, the way that we relate to this really is we are going from top down rather than bottom up. People make a mistake, and the mistake that they make, I believe that I've heard quoted from the Shlah Hakadosh, I believe Rav Dessler discusses this idea, we've talked about this idea, people say what is a, we'll start off talking about physical anthropomorphisms, what is a yad? A yad is a hand. A hand is the thing on the end of your wrist, and therefore we say yad Hashem, so we say, well, what is a yad?

A yad is really how I interact with the world around me, so a yad is what הקדוש ברוך הוא uses in a more of a a mashal nimshal sense to relate to the world around us. So, really a yad is what we have, and we turn the Torah and הקדוש ברוך הוא into a mashal for us. That is not true. הקדוש ברוך הוא created a a vehicle and a mechanism and a way to relate to the world in terms of His התקשרות, His connection, and His connection with us, called a yad.

And there's it's true not not only in terms of yad, in terms of middot and the way that הקדוש ברוך הוא relates to us. I just saw in the words of in the words of Rav Dessler, he brings וכלל גדול עלינו לדעת כל מיד- he's just bringing, כל מידותיו של הקדוש ברוך הוא ישנן גם באדם. Oh, he's going on. So, he says Hakadosh Baruch Hu has these middot, which are essentially the way that He created to relate to us. Now, because Hakadosh Baruch Hu doesn't just want us living in a vacuum, the whole point of the בריאה, or one of the ways that we're talking about בריאה, is that we should connect to Hakadosh Baruch Hu, that we should have an avodah.

So, how do we how do we know how to relate to Hakadosh Baruch Hu? הקדוש- there ends up being that what we have in our world is a mashal for the system. Hakadosh Baruch Hu, if He wanted, could have created a different system, but this is the system that He created. For the system and the way, with the middot, the ספירות, whatever you want to use, Hakadosh Baruch Hu created a in the in in the עולמות and the way that we have a system that parallels, it's מקביל, it it it it's a it parallels the way that Hakadosh Baruch Hu relates to us, and therefore we understand, working backwards, right, how we can relate to Hakadosh Baruch Hu.

We have the Torah, we have the Neviim, Hakadosh Baruch Hu tells us, and therefore we see these parallels the way that we talk about the שיעור קומה of an אדם, and an אדם has רמ״ח and שס״ה, and we see the way that the Mishkan that the Mishkan works, and we see parallels all over the place. People think people will misstate sometimes that the Torah is an instruction manual for the world. We've said before, it's not that you have a world and that the Torah is an instruction manual for the world.

The Torah is אסתכל באורייתא וקודש- אסתכל באורייתא וברא עלמא. The the world, the Torah is is a physics book. If it's not in the Torah, then it doesn't exist in the world. It's not like, wow, the Torah is a ראיה, the the it's it's a ראיה to the Torah that things work out a certain way. No, it's not a ראיה to the Torah that things The reason that things work out a certain way is because that's that's what the Torah dictated. And therefore, just so that we're not going too far off, Hakadosh Baruch Hu has certain middot and a certain הנהגה and a certain התחברות with the world, and that reflects itself in our middot and in our way of of relating to the world.

What do we talk about? So sometimes the two general mashalim that are used are there's a mashal of adam, mashal of adam, we have our body parts and the way that we relate to it, and there's משל אותיות. So you're going to sometimes we're going to talk about it in terms of י-ק-ו-ק or קוצו של יוד. Sometimes we're going to be talking about פרצופים. Sometimes we're going to be talking about ספירות. Sometimes we're going to be talking about right, left, and middle. Sometimes we're talking about, you know, up, middle, and down.

Sometimes we're going to be talking about in terms of as it relates to the body. It's all really the same. All of these things are a mashal, and if you if you kind of fill in the gaps, it's I think I heard Rav Aaron Lopiansky one time use this mashal, I have no idea what I understand the concept that he was talking about, I'm not familiar with the actual idea. He was talking about some sort of a cloud chamber for for electrons or something like that. He said when there's something that you can't see, so what do you do?

You create some sort of a platform where it will make an impression on it. Or similar if you look out the window and you want to know if it's raining, so then you can't see the raindrops, what you do is you see its effect on the puddle. So he said that when you have something that's totally beyond the human eye or any detection, what you do is you create a platform that that thing will impact, and working your way backwards, you're going to be able to tell something about this idea that you have no real relationship to.

But as you see the interaction with it, now you can understand how to relate to it. So when you see its impact on the cloud chamber, you see that how the way that the electrons interact with other things, then you can learn something about the electrons. Also we can't relate directly to understand any concepts about Hakadosh Baruch Hu, but what we can do is Hakadosh Baruch Hu we consider that He interacts with the bri'ah. And even though we don't we can't relate to Hakadosh Baruch Hu directly, we if we dance around enough and we have the mashalim and they line up, and we look at it from enough angles, now we can understand how Hashem relates to the world and what He wants from us.

So now with that lengthy introduction, part some of the things are that Hakadosh Baruch Hu is outside this ball, this chalal of of the bri'ah. How He created, what we're talking about is don't worry about it for now, but Hakadosh Baruch Hu relates from outside, and also the Shechinah is within, right? So the the idea is to be able to line up these pipes, like we're talking about, that we can we should be able to relate to the element of of of the Shechinah that we have access to and connect it back up from without.

And every time that we do that, we the more Shechinah that we connect to, the the more of Hakadosh Baruch Hu that we connect to, right? And we say the לשם יחוד, if you just conceptually we say לשם יחוד ליחד שם י-ק ב-ו-ק. We talk about teshuvah as תשב ה. So in these mashalim, right, the י-ק-ו-ק is is relate as we relate to Hakadosh Baruch Hu, we're lining back up the part the the the end part to the beginning part. We're lining it up so that we can line up those shefa pipes, the pipelines, and then as it it will elevate the uh the world, and us with it.

And if we disconnect, so then so to speak the Shechinah is more in galut, it seems to be from our perspective more detached. The ways of זיווגים, we're going to talk about a mashal of chibuk, of hugging, of nishuk, kissing, of זיווג. Again, not chas v'shalom to attribute any sort of a physicality or any sort of a זיווג or anything like that to the Shechinah, it's actually the opposite. All of these things are representative of the way that Hakadosh Baruch Hu relates to us, and there is a physical parallel in terms of how we are able to have a hitchabrut and hitkashrut with another person.

And the mashalim for that are different types of physical discussions, but we shouldn't chas v'shalom attribute those physicalities to Hakadosh Baruch Hu, it's actually the other way around. What we have is actually a mashal for how Hashem interacts with us, whereas even understanding that Hashem interacts with us is a whole discussion, and it's a it's it's רצון השם, it's what Hashem wants. But the idea of of of how something infinite could at all interact with uh with with something that's finite, with something that's בגבול, is itself itself a נס, and it's not something that we could understand to the idea, but we can't relate to the concept itself because we're בעצם בעלי גבול.

So now, going jumping back in to where we are, we said that there are uh we said that there are lamdanim that that that relate to the Torah in a negative way, and those people are going to be מחרף and speak uh speak negatively against tzaddikim. And they're it's specifically because they relate to it through the Torah the way that they understand it, and they're going to be going against not only the tzaddikim down here, but also the tzaddikim that were mechadesh this Torah, the צדיק עליון as well.

And the reason is is because the Torah itself left room for them to misinterpret and to understand the Torah through their perspective, uh we which we explained why that is in order that we should be able to bring shefa to the world. And the reason that it has to operate in such a way is because the idea of the the the גשמיותדיקע שפע, the עושר וכבוד is in galus, it's really under the שליטה of Esav. And therefore we have to take a detour in able to in able to access it, so that it's all by design.

And now we're going to explain, so that this relationship that creates this terrible bizayon that the lamdanim are relating negatively to the tzaddikim, well that doesn't seem that doesn't seem right. That's also by design, and we spoke about it really in the last 10 minutes, five, six, seven minutes, I don't know, of the of the last shiur, which we're giving now consecutively. So you can listen to them at at at at once. Okay, so now ודע שזה מכוון that this idea מאת השם יתברך, this whole idea שהקדוש ברוך הוא מפיל את הצדיק הגדול בפיו של הלמדן, that he makes it that there's going to be insults and that there's the צדיק is going to be embarrassed at the hands of this למדן, היינו שלמדן, היינו

הלמדן דובר רעות על צדיק, why? כדי שהצדיק יקח התורה שבעל פה, היינו השכינה מהגלות שבפה הלמדן. So again, try to listen at least to the last 5-10 minutes of the last shiur. The the idea that this that this lamdan in a negative way goes and relates to the to the Shechinah, which is מלכות, which is the part that we have in the in the ספירות. So we've discussed before, there's חכמה, בינה, דעת, we'll say, חסד, גבורה, תפארת, נצח, הוד, יסוד, and this goes in the השתלשלות. This is how Hakadosh Baruch Hu transmits and relates to the world.

מלכות is the one that's, so to speak, it's the כלי קיבול at the bottom. It's it's the נוקבא, it's the receptacle, the כלי קיבול. And that, we said, is the Torah shebe'al peh. The the Torah shebe'al peh is that's perhaps you could say that that's the practical application. That's relate we we relate in a in accessible way to the Torah. It's this that reflects back at רצון השם. But the Torah shebe'al peh, we're aligning up with with מלכות. When you have מלכות that's aligned with what comes before, it's לית לה מגרמה כלום.

It doesn't have anything that it's giving over from its own. What it's really doing is it's reflecting back at the מלכות. It's reflecting a a king a kingdom that reflects מלכות, that reflects the willingness of its king. It's not giving anything of its own. It's reflecting back at everything that that went into it. It's you should be able to look at the world, you should a a kingdom that's run well, you should be able to look at the way that things are running and reflect back at the design of the management of the king, of the of the majesty.

It should all be reflected over there. So we said that the Torah shebe'al peh is the שכינה, that's the מלכות. Now over here, when where where is that? Is that קודשא בריך הוא ואורייתא כולא חד הוא? The when the when the this למדן relates to the Torah he espouses the words of Torah, those are the words of Torah. It's it's it's it's he's learning Gemara. He's saying the words of the תנא, and yet it's not lined up appropriately. It's as if the שכינה, it's as if the שכינה is in galus, and it's in the the in galus in the in the mouth of the למדן.

So you have this Torah that in principle, like the mashal we used last time, is like this tremendously bright light. And now this person is putting it through he's he he through through his own perspective. It's like you're taking this white light and you're putting it behind a filter, and all that's coming out is, instead of this this this אינסופיות and this אור, all that's coming out is something that seems to have גבולים. It's the the the שכינה is b'galus. And therefore, what we need to do is we need to release this Torah and take it back out.

We need to descend in a certain way conceptually. We understand what we're talking about is beyond us. This is a very hard Torah, but we're going straightforward and it's it's our chiyuv to go forward, and hopefully it will פנימיות sometimes is not a structured לימוד like an outline going from A-B-C. It's more of a circle לימוד, or you could say like a The more you go around, you have to constantly park issues and put them on the back burner until you come back around with more knowledge and and everything really folds into itself, and כל מה שבכלל יש בפרט, and vice versa.

It's like fractals. Every time you see one thing, it contains everything. So we're going forward, but the person has to descend into where the where the שכינה is to be able to bring it back up, to elevate it. And why why so why go through this whole process at all? So this aliyah, ultimately, whatever this means, that when the צדיק is able to descend, we're in galus now, so when the there's the שכינה everywhere. If there was no if there was no Godliness in anything, it wouldn't exist.

When the צדיק is able to descend into where the שכינה is in galut and then elevate it back up, so then instead of just instead of just leaving the the ניצוצות, whatever Godliness and so forth was was in that negative place, he's able to take that and and bring it back up instead of leaving it there. I think when it comes to Mitzrayim, we say that it's as if Mitzrayim was empty emptied out of all. The Klal Yisrael were taking the ניצוצות that ended up descending to Mitzrayim and they were able to free and release these ניצוצות and bring them back up, having them go towards geulah.

So this process is by design, that through the insult of the lamdan against the tzaddik, the tzaddik will be able to take this Shechinah, this תורה שבעל פה that the lamdan used, and he had the Shechinah of the תורה שבעל פה in galut, and by elevating it back, which we'll see is by accepting these insults with simchah, that he will be able to take the this element of Godliness and and release it, so to speak, to take the Shechinah out of גלות, ומעלה אותה לשרשה. ממדרגה למדרגה, מתחילה לבחינת חיבוק.

Now לשרשה we're going to speak a little bit, I don't want to get back into it because, partially, I went through the notes, you know I could talk about E=mc^2, I could tell you formulas and how things relate to חכמה and בינה and whatever that is, and if we don't understand what this language means and we don't understand what these concepts stand for, so then it won't necessarily be so meaningful. So we'll keep it somewhat somewhat surface in order not to misrepresent it, just to speak about it in the most accessible way that we can.

So if a person is going to be מעלה, so again, in the line what we have is חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, and the שפע is going through going through this this line. So the the שורש of the מלכות, the שורש is going to be חכמה, based on זוהר, ה' בחכמה יסד ארץ, that ה' בחכמה established the ארץ, the ארץ is is מלכות. And therefore ממדרגה למדרגה מתחילה מתחילה לבחינת חיבוק, in order to affect a זיווג, so in our human terms we think first of a חיבוק, of an embrace, and a נשיקה, a kiss, and then leading towards a זיווג.

So מתחילה לבחינת חיבוק, how does a חיבוק work? What is a hug? A person, first it starts with חסד, שמאלו תחת לראשי וימינו תחבקני. The ימין is the חסד, the ימין is the אהבה. First it starts with ספירת חסד, and then you bring, when you embrace you bring somebody in towards the לב, so that would be an elevation of חסד going up towards בינה. Right, we said חכמה, בינה, then דעת, חסד, really you could either say חכמה, בינה, דעת, you could say כתר, חכמה, בינה. So if you say חכמה, בינה, and then חסד, גבורה, so that means that above חסד is going to be בינה.

So when you take the חסד, you take the ימין, and you bring it into the לב, and we're going to say that the לב is representative of בינה, so now the חיבוק is starting to elevate things up towards the שורש, going the בינה up towards חכמה, and ultimately to the root, to to כתר. ואחר כך לבחינת נישוק, which we're not going to speak about now, ואחר כך לבחינת זיווג. So we're going to start the process of taking of of going towards the מלכות, and elevating the מלכות up towards its שורש, because now it's not lined up properly.

The מלכות is not reflecting its שורש. The מלכות is not reflecting רצון ה'. The מלכות, the תורה שבעל פה, is in is in גלות in this in this ill perspective of this למדן who is speaking in a שלא לשמה'דיק sense. What we need to do is we need to attach it back to the source, which we said is coming from a good place. It's only more surface-deep. It's only down below that the that the תורה שבעל פה was presented in such a way to leave room for the for people to make a mistake, but at the שורש it was 100% pure.

And therefore we want to take this Torah and relate it back to the שורש, and the way that we're going to be doing that is is through a called the זיווגים. Right, sometimes you'll see when we speak about זיווגים in a physical sense from a חיבוק, נישוק. When you talk about a זיווגים, I don't know, in the שמות, sometimes you'll see in certain siddurim, like יוד קיי ואו קיי, which is הקדוש ברוך הוא, and אלף דלת נון יוד, which is the Shechinah, and you'll see it written out like יוד, אלף, קיי, דלת, נון, and you'll see it written out like with the with with the בחינה of זיווג.

Again, all of these things are משלים. Now, what's the ראיה that in the beginning the the tzaddik needs to be מעורר the ספירת חסד, the ימין, to relate it up towards בינה? כמו שכתוב: אני חבצלת השרון. It's a pasuk in Shir Hashirim, the beginning stage that the Shechinah says, so to speak, about itself, that it's a בחינה of חבצלת, which is a a rose, or a שושנה. I think usually translated as rose, I think I heard one time somebody translate something else, but a different type of flower, but anyway, usually, so if it has if at its more immature stage, so then it's all the way at the bottom, it's at the מלכות stage.

When it when it gets to maturity, so I think Rabbi Chaim Kramer talks about then the rose develops into having six petals because then it relates to the above מלכות, above the נוק, is going to be the זעיר אנפין, which is going to be six ספירות: חסד, גבורה, תפארת, נצח, הוד, יסוד. And when that leads fully into מלכות, that leads fully into this into this Shechinah, so then it's מקבל שפע from the six different from the six different vehicles, the six different מדות for that. But at the initial stages, so it's more immature.

It's not yet holding there. בתחילה היא ירוקה כחבצלת. The rose, when it's more unripe, it's ירוקה we'll say it's yellowish, it's greenish, כמו שאמרו אסתר ירקרוקת היתה. Esther is, again, the stories, the stories, the things in the Tanach, chas veshalom to say that they're משלים, that they never happened, that they just stand for things, chas veshalom, if it happened, the Torah tells us it happened, it happened. But the פנימיות of these things, it's it's all lined up also representative of spiritual concepts. And therefore, אסתר ירקרוקת היתה, Esther representative of the Shechinah was ירקרוקת, it's a Gemara in Megillah דף י״ג.

She was ירקרוקת. So the שכינה was was ירוק, it was at this more like immature stage. Now, ירקרוקת we're going to say is a לשון of בינה. The Gemara in Chagigah maybe also, but it's it's it says that Chazal bring down that בינה is a קו ירוק. The the the לשון is in maybe the Zohar it says, ירוק כזהב מסטרא דאימא עילאה, it's ירוק like gold, it's also like a yellowish, from the מצד of אימא, from אימא's בינה, שהיא תשובה, קו ירוק שמקיף כל העולם. Okay? But the bottom line is that so Esther as the שכינה was a a a בחינה of ירוק of immaturity and but this also ירקרוקת also is representative of בינה, וזה the fact that this this this that Esther was

ירוק, this התלבשות of Esther that the שכינה was was a בחינה of ירוק of relating to the קו ירוק which is relating to the קו of בינה is a בחינת חיבוק, וימינו תחבקני. Because what happens? We're going to say that when אהבה is awakened, when חסד is awakened, now how is this אהבה awakened? We're going to say that it's awakened when the צדיק is able to be מקבל his insults באהבה. When the חסד is awakened, that's a בחינה of חיבוק and once a person makes himself receptive to it, so the בינה so to speak, as a קו ירוק that's מקיף the עולם is able to reach out and join with attach itself to this chesed, that becomes a חיבוק, a hug, where the the the

right ends up drawing something into the heart, which is the בינה and that starts the process of of of a חיבוק of a and of an embrace, again, towards an ultimate zivug in our terms. כי והשמחה באה מהלב because simcha before a zivug a person is מעורר this relationship through שמחה, יין ישמח we say השמחה באה מלב. Where does this simcha come from? Simcha comes from הלב, כמו שכתוב נתתה שמחה בלבי, a pasuk in Tehillim that simcha comes from the לב, and the לב is representative והלב הוא בינה, and the לב is בינה, in Petichat Eliyahu, if you דאוונס נוסח ספרד, sometimes might say this, בינה לבא ובה הלב מבין, ששם יין המשמח and this is associated with יין המשמח, he's coming off of a

Zohar, okay leave it, שהוא עלמא סתימאה, because this בינה, this לב is covered up, בחינת ויין ישמח לבב. So we're connecting the wine, the יין to simcha, שמחה is associated with the לב, with the heart, which is associated with the hidden with the hidden world, which is the upper שכינה. Now just to give one word of introduction, we said that these words שהוא עלמא סתימאה, the the the hidden world, why is it that בינה is called the עלמא סתימאה? בינה is called the hidden world, so we're bringing Now, by the way, just to relate it to our Torah, what are we relating to the hidden?

Again, the outward expression of the Torah that the למדן expressed was was incorrect. So what we have to do it it was was a limited. So what we are doing is we are bringing it back to its שורש which was not on the surface. The שורש of the Torah was good and pure, the צדיק עליון was good and pure, it was totally אמת. It was only more surface deep that it was that it was expressed in a way that left itself open, פושעים יכשלו בם, to misinterpretation.

So what the צדיק now is doing is trying to work his way backwards up through the שורש to the עולם סתום because the חכמה is coming כתר is totally hidden and and בינה is attached to חכמה, so he's taking the more outward the the more outward expression of it and trying to go towards what was hidden, what was latent, what was hidden within the words and bring it back up to its שורש, taking it out of the גדר of something that was misrepresented. And therefore, all of this is an introduction to now we'll speak it out.

והצדיק שנפל לתוך פי הלמדן, this צדיק who the למדן is insulting him, שהלמדן דובר עליו עתק, that the למדן speaks negatively against the צדיק, והוא מבין, and this this צדיק understands, he's using הבנה, he's using בינה, שאלו הדברים שהלמדן דובר עליו הם צירופים מאותיות שבתורה שבעל פה. The למדן like took it in and the reason that he's coming against the צדיק, the צדיק תחתון and the צדיק עליון, is because he's really misrepresenting what they stand for, he's misrepresenting their רוח, he's misrepresenting the תורה שבעל פה and he's representing it through his own שלא לשמה mentality and therefore, he's coming against them.

But all of that is because he's like taking in the Torah and he's spitting it back out, he's he's reflecting it outward, in an inappropriate way. But over here, the צדיק reformats it properly. מבין מאיזה הלכות נעשו הדיבורים האלו, he understands where this למדן is coming from, and therefore, right? He is not going to get upset. What he is going to do is he is going to be מקבל באהבה and understand where this רשעות is coming from, and attach the שורש back to its source. Once the the רשעות will just fall away.

The רשעות is not really attached to the חיות, right? The רשעות is not really attached to the truth of the Torah. We discussed this in one of the earlier תורות, in terms of the סערה and the whirlwind, which seems to have more force in the temporary sense, but really it is just like sometimes if if something is a hose, the water is not coming out in a rush, but it is attached to the source, it is never-ending. But something that is you stir up very quickly, it might have more strength in the short term, but it is just short-lived.

So over here he understands what where this רשעות is coming from, and instead of just getting into a fight with the רשעות, he is מקבל באהבה because he takes this Torah, and he is going to attach it back to the root. ומקבל אותם בשמחה ובאהבה, which we said is חסד, that he is starting this process of a חיבוק. כמו שאמרו חכמינו זכרונם לברכה, that that that it says, why is he going to take b'simcha? The Gemara says: תנו רבנן עלובין ואינן עולבין שומעין חרפתן ואינן משיבין, I am reading this outside the text, עושין מאהבה ושמחין ביסורין עליהם הכתוב אומר ואוהביו כצאת השמש בגבורתו.

And Rashi said that שמחין ביסורין, I will come back to one mussar point about that Gemara when we finish. I am going a little long, but I split up the recordings, so okay, nisht geferlech. Anyway, ומקבל אותם בשמחה ובאהבה כמו שאמרו חכמינו זכרונם לברכה that ואוהביו כצאת השמש, that that a person who is mekabel who who who is mekabel insults without responding back, people that come at them with חוצפה, שמח ביסורין, so they are ואוהביו כצאת השמש. It is a tremendous amount of strength. It is like the sun, which is like the strongest star, right?

And that is the sun in its strength is that that that is the strength, it is not somebody who accomplishes a tremendous amount. The Chazal relate to what is the strongest expression of כצאת השמש בגבורתו is a person who does not respond. הנעלבין, I I mentioned one time that Rav Shimshon Pincus said, we talk about ירידת הדורות, our Torah is not as good as the Torah that came before us, and our acts is not as good as the acts before us, and our מסירת נפש is not as good as the מסירת נפש before us, but you know what could be just as the same as what come before us?

Our silence when we are insulted could be the same as the silence before us, right? We want to be like Rachel Imeinu. You want to affect, you you want to be able to tap into the strength of of of being like our Avot, then silence silence in the face of becoming insulted is is tremendous tremendous power. שמחין ביסורין ועושין מאהבה. Now, והאהבה שהצדיק מקבל את החרפה באהבה, that the אהבה that the צדיק is mekabel this disgrace באהבה, it is the בחינה of אהבה is חסד, it is a בחינה of חיבוק, because what happens?

Now that he initiates, he makes himself a כלי קיבול for the בינה, for the the כביכול that is going to be מקיף the עולם, the חיבוק that takes from the right arm, ימינו תחבקני, and draws it into the לב, and makes it one with the בינה, ועל ידי שמחה, ששמח ביסורין, and that is how it is generated, we said, ועושין מאהבה המקום ושמחין ביסורין, that was the lashon of Rashi by ואוהביו כצאת השמש בגבורתו on the Gemara of עלובין ואינן עולבין, right? It all lines up. The one who takes insult and doesn't go back, he is by ואוהביו כצאת השמש, he is שמחין ביסורין, that is the person who is going to who who is able to attach to this.

So through the שמחה ששמח ביסורין, הוא מעלה לבחינת אני חבצלת השרון, he is able to be מעלה אני חבצלת השרון. We said that the מלכות, this חבצלת השרון, it is ירקרוקת, it is it is the immature rose, it is the the מלכות is at the lower level, but we want to attach it back to the source. How do we do that? ירקרוקת like by בינה, לבחינת לב, כמו שכתוב נתתה שמחה בלבי. ואז, and when the שכינה is עולה, when the שכינה, the תורה שבעל פה is elevated, הוא בחינת צור לבבי, that becomes a בחינה of צור לבבי, which the note over here references Torah כ, so that is going to explore, I guess, this idea more.

But this idea of צור לבבי, the rock of my heart, לב is בינה, צור לבבי represents also the תורה שבעל פה, over here it discusses, we won't talk about it so much now, that it says שהבחינת תורה שבעל פה נקראת צור, which is a סלע, which is also a כינוי for the שכינה, so we will just take it on its face for right now. K'muva b'Tikunim: ואלמלי לא הכה משה רבינו עליו השלום את הצור לא היו צריכים לטרוח כל כך בתורה שבעל פה. That Moshe Rabbeinu hit the rock, and the water came out only טיפין טיפין, little by little.

Had he spoken to the rock, it would have come out much easier. We would have been able to have a much clearer clearer perception, understanding of תורה שבעל פה. Why did Moshe hit the rock? So over here he brings from Likutei Halachot in Yoreh Deah, תלמוד תורה ג, ג, this idea that Moshe Rabbeinu was all לשם שמים, but it was a higher idea that he thought, it was a certain understanding of we said that the Torah has to go to the left side, and really Moshe Rabbeinu only had to go so far as like speaking to the rock, but his understanding of how למעשה he would have to relate to it was through hitting.

So it was לשם שמים and it was a certain a certain נקודה which which which, I don't wanna miss and say anything against Moshe, but there was a certain understanding of it that he had to hit the rock, and it seemed to be that that was not exactly in line with רצון השם, and really he should have spoken to the rock, that would have opened it up. But all of this is a לשון of relating up through תורה שבעל פה. So once once a person is going to be able to elevate this to בחינת לבבי, so then he'll be able to relate to צור לבבי, that that if Moshe Rabbeinu again would have spoken to the rock, related to the תורה שבעל פה, and in

the towards the לב, that's what opened up all the shefa. There would have been a total a total opening up, and when this person, when this tzadik is מקבל דיבורים באהבה ושמחה, therefore it's going to be a בחינת חיבוק and it's going to be a מעלה השכינה to the to the לב, again, like drawing something into the heart in our terms, and he'll be zocheh to bechinah of צור לבבי, which is where a person is masig the Torah. The the צור and סלע, again had Moshe Rabbeinu not hit the rock, had he just spoken to the rock, it would have been a total understanding of תורה שבעל פה.

And the tzadik is able to do this from elevating the negative צירופים, the תורה שבעל פה that the negative, the lamdan expressed, he's able to line it back up in the proper way by bringing it up towards בינה, עלת שכל, וזה בחינת, this is also reflected in the in the in the pesukim by Avraham Avinu. It says וירק, Avraham Avinu is chesed, right? In our terms, Avraham וירק את חניכיו, ו- וירק, again a לשון of ירוק, Avraham is chesed, וירק את חניכיו. חניכיו are going to be Avraham's talmidim who are chesed, וירק is going to be לשון of ירקרק of בינה.

He elevated with a chibuk the the the chesed towards the בינה. שאברהם הוא בחינת ימין, which is חסד, וימינו תחבקני, בחינת חיבוק. וירק is בחינת קו ירוק, and וירק is that he prepared, but it's a bechinah of קו ירוק שנמשך מבינה ומקיף את כל העולם. So וירק את חניכיו means that he that that the the the shefa, the koach from בינה came and it surrounded the world. That's the לשון of וירק את חניכיו, he prepared his חניכיו בזה בחינת חסדים. כמו במדרש לשון חניכותא it's a לשון of like the the youths, a nickname.

They're also chesed, they're also like אברהם ששמן כאברהם כשמו. היינו, meaning, שקו ירוק that the בינה מבחינת אני חבצלת, בחינת אסתר ירקרקת that is a לשון of, going back through what we just described, that once Avraham Avinu came and awakened the chesed, awakened the ahavah, so it made itself receptive so that the בינה could extend itself out and join with a chibuk, elevating from chesed towards בינה. זאת עלייה שיש לשכינה על ידי חיבוק ימין. And this is going to be the first stage, when the tzadik is מקבל יסורין באהבה to to awaken himself to being able to join with בינה, and again, taking that idea that is relating to the שכינה, which is the תורה שבעל פה, which is in גלות in the words of

the lamdan and being able to start the process of elevating it back towards its source, in in בינה and ultimately in חכמה, so that the the negative interpretation which is more surface-deep will no longer exist. It'll become batel, right? But the the shoresh of the תורה שבעל פה will be working it back towards its shoresh into the emet, and our understanding of it will elevate us as well. I'll just say one mussar point, perhaps make it a little bit more accessible. It's coming from the ninth vaad if you want, this was actually the last vaad.

We just gave it this week in kaas and savlanut from Alei Shur, but he brings this Gemara: תנו רבנן, עלובין ואינן עולבין, שומעין חרפתן ואינן משיבין, עושין מאהבה ושמחין ביסורין, עליהם הכתוב אומר: ואוהביו כצאת השמש בגבורתו. So he says כצאת השמש בגבורתו the sun in its full strength, that's a פועל גמור, that's a full actualization. If I told you something was a full actualization, what would you say? It's somebody who I don't know, who is busy saving lives and building yeshivot. He says when Chazal wanted to explain somebody who relates to the sun and its strength who is a totally full actualization, who is it?

That full actualization is only accessible to somebody who is an עלובין ואינן עולבין, somebody who keeps silent. So, forget about what you do, if you want to just tap in to the top possible koach that you could do when you get when a person gets embarrassed, then then stay silent, right? That that that that's that that's the way that that's the truest accomplishment. We think somebody who just like kind of eats it, that that that's like a, you know, it's it's a negative, he's a nebech. No, that's the Chazal tells us that's the statement of total strength.

Now it's interesting that he brings the Gemara, if you're learning Yevamot, you might have just seen this, דף מ״ז, if you're learning דף יומי: תנו רבנן, גר שבא להתגייר בזמן הזה, אומרים לו: מה ראית שבאת להתגייר? Why do you want to convert? And he says, don't you know that the Jews are they're they're being people are going against them, they're עלוב, right? So if he says, I know ואיני כדאי, he relates to it as a positive, not just I'm willing, ואיני כדאי, as he relates to it as a positive, then we accept him.

What is it that that we're accepting? So Rav Wolbe explains that this is actually the מצב of כלל ישראל in galut, like like we've been saying in our Torah, and this is the mussar point that that both an individual sense and a כלליות'דיק sense, in galut the the a lot of the שפע, the כבוד, the עשירות is really we it's not under our שליטה, we don't have it. What we have to do is we have to, we're we're in galut, we have to elevate it from where we are and elevate back to the שורש, and hopefully, Be'ezrat Hashem, it's going to be very soon.

But, but this is what we have to do. So the status that we're in is specifically that that the the גדלות and the כבוד and the עשירות and all this other stuff, people are going to be looking down at us because we don't have the בעלות, we don't seem to have the handles on the עשירות. They're looking at us and they're spitting at us, that we we seem to be on the bottom. That being able to do that, and being able to be sovel that, being able to tolerate that, being able to understand it with perspective, being able to accept it with ahavah, being able to to to accept it with love and understand that that's really the truth, in a temporary sense it seems

not to be so pleasant, we don't look for yisurim, that is בעצם what starts the process. That's, look, like we said, that's the ahavah, that's the chesed, that's going to elevate it back to the truth and to בינה, being able to relate to HaKadosh Baruch Hu. And I think the Baal HaTanya uses this pasuk, he says that when the sun is out, everybody's going to be able to be mekabel. He says that the person that's able to relate to this truth through emunah when it's dark, and he relates, and he knows truly what the truth is, what the shemesh is, so then he's going to be אוהביו כצאת השמש בגבורתו.

When the sun comes out, everybody's going to be able to attach to it in a certain way, they'll see the truth, but he's going to relate to it in the truest sense, because he knew that it was true when it was dark. And now, when it comes out, he's going to be really on top of the mountain. And therefore, when we're able to relate truly with emunah in in this time of עקבתא דמשיחא, and we're able when we get insulted, and we're able to understand that it's surface-deep, and that truly it's all coming from Hakadosh Baruch Hu, we have that emunah, we have that strength, that's where we're able to really attach to Hakadosh Baruch Hu, and Be'ezrat Hashem, we're close that that that we're

going to have ימות המשיח. Those that that that's what's going to align ourselves and elevate the world with us to be אוהביו כצאת השמש בגבורתו, and and give us that give give us that strength and give us that opportunity for growth, not that all are pleasant, and that's where the ger who recognizes this, we're able we're going to allow him to convert. Next time, so we're going to complete this description, which is a little bit beyond us, of this zivug, this elevation, going up through the levels of chibuk towards nishuk and towards zivug, and then we'll discuss the ma'amar of Rabbah bar bar Chana.