LM 13.2 — Ashrei HaAm, Part 2 of 5 (para. 2–3) · תורה י״ג

Likutei Moharan Torah י״ג, a little bit of a midweek treat, I thought I was going to get a little bit farther yesterday, so I'm going to record midweek, and we can keep keep on moving. So we really only did אות א' from the beginning of the Torah. We had explained, in order to be mamshich, we didn't understand exactly what השגחה שלימה, full השגחה פרטית, what exactly we're talking about over here, but we're going to develop these concepts. What we need to do is break a תאוות ממון, which is the חמימות הלב, it's the the the heat that's generated by the left side of the heart, so to speak, and once we're able to break this ta'avah for ממון, which is an avodah zarah in and

of itself, we spoke about it at length on Sunday, this is done through tzedakah. In this process there's really two things, there's the negative and the positive. What we're doing is we're breaking the avodah zarah of תאוות ממון, we're breaking the idea of the drive to amass wealth for wealth's sake, but the flip side of that is not just to sit in a room and not accumulate anything for one's needs, but it's actually to relate to the possessions one does have, a person needs to accumulate certain material possessions, but to do that בתורת שמח בחלקו, and therefore it converts, it's not just a middle ground: stay away from wanting any money.

What it is is that a person relates to ashirut in a manner of עשירות דקדושה. This is the idea represented by the nigun of the Levi'im in the context of the korbanot, which represents משא ומתן באמונה that a person engages in business, in the give and take, in their regular dealings with emunah. This is this idea is also represented in the ketoret, which also contains קטר, we said a lashon of קשר, in Aramaic, a lashon of tying together these two things, putting down the negative תאוות ממון and introducing in a positive way the שמח בחלקו and coming to the עשירות דקדושה.

When a person is able to do this, then they will be zocheh to in a bechinah in an element of hitgalut of Mashiach, and through this Mashiach, even in this world, in other words this bechinah of Mashiach, we're going to be mevatel the negative אף, bring introduce chesed into the world, and that's going to be an ענין of בחינת בית המקדש, it's going to be the ספירה of da'at, of fully integrated in a real-way da'at, and we're going to go forward now and explain that even in galut a person could be zocheh to this level of da'at, which is a בחינה of תורה דעתיקא סתימאה.

Now, I want to relate two things, just before we go into the next into the next piece, the first idea or at least one thing, just to by way of reference, a concept that that it might be resonating, and if not, we can just remind ourselves from Torah D'Anokhi' אנכי, which actually started אות א' כשאדם יודע שכל מאורעותיו הם לטובתו, when they relate to everything in this world that everything is for the טוב, everything is coming from Hashem, this full integration, זו הבחינה הוא מעין עולם הבא, because everything that's coming, בה' אהלל דבר באלקים אהלל דבר, and this is a בחינה of similar to what we're saying now also, when a person, not just that they stay away from תאוות, but they take the this

drive, and they they have a מיתוק in it, and that it comes out that they're Sameach b'chelko, that whatever it is that they have, everything is coming from Hashem, so now we're saying that it introduces in the ספירה of דעת the בנין בית המקדש. Over there we discussed it as a בחינה of מעין עולם הבא, and we said in אות ד' over there כשידע כל זאת נקרא ידיעה שלימה, what is it? עיקר הדעת הוא אחדות של חסדים וגבורות, exactly what we're discussing here, this is called דעת שלא יחלוק בין חסד לדין, it's a full introduction, integration, there's no extra pieces, everything there's a difference, it's not just that we want to get rid of the bad, it's a מיתוק in the דין, colloquially saying that

when you spice something up it might not taste that good, but when you have a מיתוק in it, that itself becomes becomes towards the positive, ויברך על כולם הטוב והמטיב זה נקרא ה' אחד ושמו אחד, continues on שלעתיד יהיה אחדות גמור שיהיה כולם הטוב והמטיב. This is this idea of דעת, this idea of a מיתוק in the דין of bringing together חסדים and גבורות, which we discussed last time, is is a בחינה of מעין עולם הבא, it's an introduction of דעת between the חסדים and the גבורות, and it is a בחינה of בנין of בנין בית המקדש.

Okay, let's dive into אות ב'. וזה, this idea of being Zocheh to דעת, being able to break down the תאוות ממון and to be זוכה to a גילוי of משיח, בחינת התגלות התורה שלעתיד לבוא. This Torah, this this בחינה of Torah that we mentioned is a עתיד לבוא'דיק תורה, we don't understand what that is yet, כמבואר בזוהר שלעתיד יתגלא אורייתא עתיקא סתימאה. I'm going to read from the note that I have over here the לשון in the Zohar: טפשין דעלמא, we relate to Torah in different ways.

The Torah itself goes through, it's an expression, it's it's רצון השם. The Torah itself has, so to speak, אורייתא וקודשא בריך הוא חד הוא. The Torah has infinite properties, and yet one of the miracles that הקדוש ברוך הוא does is he's able to quote, unquote, to to to so to speak, כביכול, quantify רצון השם in a way that we can relate to it. But the way that we relate to it is not The Torah itself is the is the אור, the way that we relate to the Torah is to the extent that we make ourselves into a כלי for it.

It's based on our perspective, based on the lens through which we can absorb the light, such that when we say אדם הראשון learned Torah, so what was אדם הראשון learning when he learned the סוגיא of יבמה? There was no death in the world yet pre-חטא. There was no What was he learning when he learned הלכות טומאת מת, הלכות אהלות? There was no There was only one man, one woman. What was he learning? And he could have theoretically not sinned and gone straight. So what was he learning when he learned the הלכות of יבמות, when somebody dies, they have no children, and then the brother marries the, well, אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים?

These things are way beyond us in terms of what the answers are, but just to understand the way that we relate, that אדם הראשון was learning Torah. Torah was created, it's one of the seven things that חז״ל tells us were created before the world was created. Again, the implications are are more than we can understand, but the idea that the Torah is the same. The Torah has the infinite properties. The Torah is true wherever we hit it, it hits the world on the at whatever spectrum. It's based on our making ourselves into a כלי that we can relate to the Torah, and we relate to it in our terms, and we're able to continuously grow and get higher and higher and higher.

But the Torah that we're going to relate relate to in a עולם הבא'דיק sense is going to be not a different Torah, but it's going to be a different בחינה of the Torah than we have now. Let's just see what the Zohar says: טיפשין דעלמא מסתכלי אלא בההוא לבושא. The טיפשין of the world only see the לבוש. When you hug me, are you hugging me or are you hugging a shirt, right? The Baal HaTanya talks about a mashal of being able to hug the king and you hug him through his clothing.

If you hug something directly, you would get burnt right up, so you are able to relate to it through a לבוש. But that's a לבוש on what it is that you're relating to. The טיפשין of the עלמא, they see לבוש as being independent. דאינון סיפורי דאורייתא. The narratives in the Torah, just as an aside, I have not put them up yet, but I'm considering putting them up because I'm recording, I'm learning with a few people, the ספר called Shomer Emunim, which is divided into two חלקים. The first חלק is a discussion in general of סתרי תורה as a חלק in Torah, about whether or not a person can live within ד' אמות של הלכה and can keep כל התורה כולה without relating to to סתרי

תורה as a חלק in Torah at all, understanding understanding סתרי תורה and פנימיות of the Torah, not only in terms of what we're doing in the mitzvot, but the רמזים that are even in the narratives of Torah, and why do we even have to address it? Maybe the narratives of the Torah stand on their own. They're a שלמות without having to say that they're only the tip of the iceberg of something deeper. So if I put those up, you can look out for that, I'll make a podcast about it also.

But in any event, over here it says that the Zohar brings, טיפשין דעלמא see the narratives of the Torah and they relate to it as being just a לבוש. It's not to take away at all, chas v'shalom, to say that the narratives are not משלים, they're 100% true, and there's definitely a world of peshat. Peshat, remez, derash, sod, the peshat stands on its own, the peshat is true. However, ולא ידעי יתיר, these other people don't understand that there's also an independent deeper meaning that is represented within these parts of the תורה, ולא מסתכלי במה דאיהו תחות ההוא לבושא, and they don't look at what's under the לבוש.

You can have two things that stand on their own. If If let's say I write a story, and the story is 100% true, but what I do I also want to send you another message, so what I do is I give you a code and I say I can I can use the word 'the', or I can use the word 'an', you know, or or 'a'. So I could say 'the boy went across the street' or 'a boy went across the street'. And besides for the fact that I'll arrange the story in a way that the story makes sense, I'm going also to attribute certain meaning to how I put it or what color ink or whether I'll use passive voice or not passive voice,

and I'm going to embed other meaning, and while the story will stands on its own, there will also be this double meaning. So the, actually Shomer Emunim goes through מאי תיתי that you have to say that there's anything more than just the the the narrative itself, and he has his presentation of it. But over here, the טיפשין of the world think that the narrative of the Torah, the לבוש that the פנימיות is dressed in, so to speak, that that's really all that there is. אינון דידעין יתיר, those that know more, לא מסתכלין בלבושא אלא בגופא דאיהו תחות ההוא לבושא, we're looking at the guf that's underneath the לבוש.

חכימין, now again, there is, it's not like a stira, there is a peshat to the narratives of the Torah and they are true, and they're 100% true, and it's תורה שבכתב. However, in terms of the פנימיות of the Torah, a person who thinks that there's only the outer part, not the inner part, is a טיפשין דעלמא. חכימין עבדי דמלכא עילאה, אינון דקיימין בטורא דסיני, the chachamim that are עבדים of the מלך, they stood at סיני, לא מסתכלי אלא בנשמתא, they looked to the inner פנימיות, דהיא עיקרא דכולא, אורייתא ממש.

They were not looking at the outer trappings, they were looking through. When they saw whatever was on the screen, they looked through to the code. They looked through to the formula, to the principle. And yes, the manifestation of it was whatever the outer trappings were, but the truest statement of it is really the formula. And this is be'etzem the ikar part of the Torah that they understood, that in all of these narratives there's also פנימיות. ולזמנא דאתי, לעתיד לבוא, זמינין לאסתכלא בנשמתא דנשמתא דאורייתא, we will also be able to relate to the Torah in terms of the פנימיות, not necessarily the לבוש that we relate to it in this form right now.

וזהו, and this is what רבינו is calling אורייתא דעתיקא סתימאה, this way of relating to the פנימיות of Torah. This Torah will be a גילוי of da'at, of a full integration of knowledge, really looking through to the core of something, and it's going to come to us through this chesed. Like we said, what was the pasuk? ואני ברוב חסדך אבוא ביתך. ביתך is Beis Hamikdash, but it's coming בבחינת of da'at once we put down the תאוות ממון, and we are able to introduce chesed into the system, so then that will ultimately lead to daas and hisgalus of משיח, כי עיקר קבלת התורה על ידי השכל, שהוא משה משיח.

And the Tikunei Zohar says also, וכל צדיק וצדיק, מי שהוא צדיק באמת יש בו התגלות משיח. I'm reading again, I'm introducing some of these extra things because this is a very hard Torah, and the notes that I have over here in this רבוותא print help. So he says whoever is a צדיק באמת, he has this gilui of Mashiach, this gilui of seichel to see through to the pnimiyus of things. ואף על פי שאין בו התגלות משיח, oh sorry, this quote is actually from Torah ע״ט. He's quoting from Moshe Mashiach from Tikunei Zohar, and this quote is from later on, Torah ע״ט.

He says, אף על פי שאין בו התגלות משיח, that even though this particular tzaddik might not be the גואל צדק specifically, יש בו מידה של משיח, he has a midah of Mashiach, which is bechinah of Moshe, which is משיח דא משה, is a quote from the Zohar. So he says this idea that עיקר קבלת התורה is through the seichel, which is a bechinah of Moshe Mashiach, that Moshe is, ויאמרו משה משה, משה is the גואל ראשון and Moshe is the גואל אחרון. The pasuk tells us: לא יסור שבט מיהודה...

עד כי יבא שילה. Shiloh is gematria Moshe, we've had that before. And therefore, Moshe Rabbeinu who's coming from bechinah of seichel and daas, who is the complete expression of Torah such that he gave us the Torah to begin with, and that he's going to be the גואל אחרון also when we relate to the Torah in the pure pnimiyus, this is a bechinah of Moshe, and this is a bechinah that a tzaddik in every generation has some element of this, כמו שכתוב: עיר גבורים עלה חכם. It's a pasuk in Mishlei, the pasuk is framed as pitting chochmah against גבור, against gevurah, brains and brawn.

But it says, עיר גבורים, the Midrash says, what does it mean that he went up to, עיר גבורים, a city of גבורים, עלה חכם, the חכם went up. Says that when Moshe went up, it's as if he was in the town, he was in the area of the מלאכים, and the end of the pasuk is, וירד עז מבטחה. So Rashi over there says that Moshe Rabbeinu went בין המלאכים, that they were the גבורי כח, and he brought down the Torah from there. He was the one who had the bechinah of chochmah that he was able to bring the Torah into to Klal Yisrael, and also לעתיד לבוא משה רבינו with this koach of seichel, with this koach of daas.

The Gemara has a whole discussion about the conversation, as it were, between Moshe and the מלאכים, but where there could be a true giluy that the Torah, the giluy that's brought through the Torah is more בעצם with Klal Yisrael in this world than with the malachim, but also this bechinah of משה משיח, this bechinah of sechel and daat is going to be how we're going to relate le'atid lavo to this תורה דעתיקא סתימאה. ומי שיש לו בחינת משה משיח, whoever has this bechinah of משה משיח, meaning that he's able to break the תאוות ממון, he's able to draw chesed into the world and bring a gilui of Mashiach through an introduction of daat into the world, יוכל לקבל תורה, he's able, even בזמן הזה, to

bring this element of Torah, this integrated chochmah, this daat into the world, like we saw in Torah ד' before, in our introduction, to live in a world of me'ein olam haba now. ויכול להמשיך הארת התורה ללמד שאר בני אדם, like Moshe, he's also able to draw down the Torah and to be able to also spread the wealth, to give a shefa, to give spread the wealth, but no pun intended, but to give off a shefa and to give the Torah to others. כי התגלות התורה, because the idea of bringing a גילוי תורה into the world, how is that introduced into the בריאה?

But there's a lot of elements that might resonate for people that did Torah י״ב also. We saw here, we seem to be talking about תורה שבכתב, but over here we talk about תורה שבעל פה, and the צדיק עליון, צדיק תחתון providing a מקום for the Shechinah to be שורה, and creating a zivug creating a zivug, so these concepts also are coming up in this Torah. כי התגלות התורה בא מיחודא דקודשא בריך הוא ושכינתיה. The briefly, we said that the entire world or universe, the בריאה, is structured in terms of a נותן and a מקבל, a זכר and a נקבה.

We relate to it in our worldly terms, from our vantage point, but the בריאה is structured like that, and through our actions, through our התעוררות and and מיין נוקבין and our mesirut nefesh, we're able to trigger certain reactions that happen above, right? That's part of the koach that we can be that that we also or that we're a צלם אלוקים, that we have the the creative capacity that through our actions, the Nefesh HaChaim already says that when Nebuchadnezzar destroyed the בית or he brings a Chazal, that when Nebuchadnezzar destroyed the בית המקדש, he would not have been able to destroy the בית המקדש if it was not already a גזירה to be destroyed, and yet when when a a a Yid has put something in

a in an inappropriate thought in their mind, in their קדש קדשים, what they end up, domino effect, making changes in the spiritual realm that ultimately reflects back down into this realm, a person can cause more damage by an inappropriate thought in their קדש קדשים and in their brain than Nebuchadnezzar actually caused when they went in and destroyed the בית המקדש, because they were only able to do carry out was already essentially a done deal anyway. So this idea of we affect a zivug, this this reflection of when we join together the נותן and the מקבל and in the רוחניות realm, we discuss a yichud of קודשא בריך הוא and שכינתיה, and when the נותן and מקבל is lined up, that's when the shefa can flow

freely, and the מלכות will be a reflection of הקדוש ברוך הוא in this world, and there's going to be a giluy of Mashiach. So it says, but it's going to be a בחינה of Mashiach. So it says התגלות התורה בא מיחודא דקודשא בריך הוא ושכינתיה, כמו שכתוב שמע בני מוסר אביך ואל תטוש תורת אמך. The Zohar says אביך, הא קודשא בריך הוא. It's this נותן, it's the in in the as expressed in the ספירות, we're going to say it's קודשא בריך הוא, it's the the זעיר אנפין, it's the first of the seven ספירות, of the lower seven ספירות, חסד, גבורה, תפארת, נצח, הוד, יסוד, or חג״ת נה״י, ואמך, דא כנסת דא כנסת ישראל is going to be the מלכות, it's going to be the שכינה.

And when we line up the נותן element and the מקבל element, the זכר and the נקבה, the קודשא בריך הוא and the שכינתיה, again don't paint the spiritual things in our terms, we are an expression of spiritual things. So we say זכר ונקבה, it's not an actual זכר ונקבה, חס ושלום. Very careful in terms of introducing anthropomorphisms and things like this, but this is the way that we are able to relate to these ideas. ויחודם על ידי העלאת נפשות ישראל בבחינת מיין נוקבין. And this way, this יחוד that we're able to effect in terms of Hakadosh Baruch Hu's relationship in the world is through elevating העלאת נפשות ישראל, the tzaddik is able to elevate the נפשות ישראל בבחינת מיין נוקבין, a mesirut nefesh, a an

action on our part that's able to be מעורר the זכר element to pour down שפע and they were able to be מקבל, and when the נותן and מקבל get together, then they're able to be מוליד more שפע. But the way that Hakadosh Baruch Hu gives it over to us is He gives us the reins on creation. It's part of our bechirah, it's part of the way Hakadosh Baruch Hu gave over the world, that He gives us our part is, so to speak, to initiate the מיין נוקבין, that goes up and that triggers a corresponding pouring down of מיין דכורין, of the male element, the giver element to effect what's called a יחוד.

והחכם, and this this חכם, that משה משיח that זוכה to דעת, יוכל לקחת הנפשות ולהעלותם בבחינת מיין נוקבין, we'll comment one thing in a second, בבחינת ולוקח נפשות חכם, one who is a חכם and is זוכה to this בחינה of daat, he knows how to take the נפשות ישראל and to elevate them to the to the שכינה, ועל ידי היחוד הזה נולד התורה, the expression, the outcome of what's going to come out of it is going to be a גילוי of the Torah. וכשעולה החכם עם הנפשות בבחינת עיר גבורים עלה חכם, and when he the חכם elevates the נפשות in this בחינה of going up to the גיבורים, the chacham going up to the גיבורים and being able to bring down a התגלות of תורה,

על ידי זה ויורד עוז מבטחה, he brings a giluy of Torah. So first we had, even במעמד הר סיני, there was כאיש אחד בלב אחד. Rebbe might even point this out, and ביום חתונתו שמחת לבו, and ultimately Moshe Rabbeinu came down with the luchot. Now just to mention, the language was very hard, but just to mention one point that we happen to also see in Torah ב' that is very reminiscent of this, I'm just quoting from Torah ב', אות ו': וצריך כל אחד לכוון בתפילתו (tefillah is ruach also) שיקשר עצמו לצדיקים שבדור, a person should be mekasher himself to the tzadik.

Because every צדיק הדור is a בחינה of משה-משיח, כמו שמצינו שהצדיקים קורין זה לזה משה, okay? And quotes that משה רבינו, עד כי יבא שילה, was Moshe-Mashiach. And every tefillah that a person's mitpalel is a בחינה: אבר מהשכינה שהם אברי המשכן. Now by the משכן, even if every single person did their responsibilities 100%, in order that the Shechinah should be שורה on the משכן, we needed that the tzadik, that Moshe Rabbeinu, should assemble the משכן. So first, everybody had to come together and initiate and do their part, at which point they attach themselves to the tzadik, who was able, like the spoke in the middle like the core in the middle of the wheel that everything attaches to, and that's where it took on a

full form and a full shape in order to be productive. שאין שום אחד מישראל יכול להעלות שייפא בשייפא כל אחד לדוכתיה, אלא משה בלחוד. Everybody was able to do their part, but they couldn't bring it together into a cohesive way in order to be functional, so to speak, except for Moshe. That was his role as the צדיק הדור. בשביל זה צריך להביא ולקשר כל התפילות לצדיק הדור. Therefore, we relate to HaKadosh Baruch Hu as individuals, but in terms of a כלליותדיק way to bring a כלליותדיק גילוי in the world and to שפע, like we said, to effect these ייחודים on this level, we need to be mekasher ourselves to the צדיק הדור, like it says: ויביאו את המשכן אל משה והוא יודע להעלות שייפא בשייפא.

He's the one who knew how to assemble the parts. ולעשותה קומה שלימה, כמו שכתוב: ויקם משה את המשכן. So therefore, where we're holding over here, I'm using Reb Chaim Kramer's note, is that in order to draw down hashgacha, we give tzedakah, we break the תאוות ממון, we're able to introduce a מידת חסד into the world, which brings down daat. Once we have this daat, so then that that puts us that that could bring the that that brings the geulah. As far as the daat is concerned, we can have geulah even in this world, which gives us a different relationship to the פנימיות of the world and the פנימיות of the Torah, so that we have that in this world already.

Because daat, which is the ability, the integrated knowledge to see to the core of things, to understand the פנימיות of the Torah, when a person has this Torah, they're able to teach it to the others. They're able to bring down a גילוי of the Torah in this world and a בחינה of משה-משיח. So then this is when the tzaddik is able to do this, he's able to elevate also the others that he teaches it to, to effect this this התעוררות, this מיין נוקבין. He's able to effect where Klal Yisrael is able, כאיש אחד בלב אחד, to to be מוסר נפש and to get together effecting a yichud, as it were, which is going to facilitate shefa coming down and a new understanding of a new

relationship with Torah in the world. So now that we explained that through the חכם he's going to be able to be מעלה the נפשות, it's going to be an elevation of the מיין נוקבין, which is going to cause a yichud of קודשא בריך הוא ושכינתיה, it's going to bring an influx of תורה חדשה into the world. Now we're going to explain more how the tzaddik is able to be מעלה this נפשות. Now, the אות ג' says: והנפש, when the נפש, the life-force of a person, we say, איש כפי מהללו.

A person is like what he praises. But if you look at a person, we don't all necessarily act in accordance with how we should, but if you look at a person's desires, what he praises, what he idolizes, where his רצונות are, in a certain sense, that's very close to what his where his life-force is, what defines the person. והנפש זה בחינת רצון. The the pasuk in Bereishit says, אם יש את נפשכם. נפשכם can mean רצון. So over here, it says when the חכם is מעלה the נפשות of his תלמידים, he's מעלה the רצון.

We think of ourselves in a פרטיותדיק way, each one of us is a universe unto ourselves, but also in a כלליותדיק way, like we said, that every single person is responsible to get his own חלק in the משכן together, but as a ציבור, when we when we come together, כאיש אחד בלב אחד, or the all of כלל ישראל, so we need the צדיק הדור that when we have התבטלות and we השתחוות to the צדיק הדור Just as an aside, Torah א' we talk a lot about the seeing see seeing the חכמה in the world so that you can literally line up, like we said in the last אות, see see ממש the the חכמה of הקדוש ברוך הוא in the world.

But Torah ד' has a lot of about coming close to a צדיק. Many of the other תורות do also, but in terms of the way to do it. And also it discusses the idea of רצוא ושוב in a different way, which we're about to discuss right now. So in a in a כלליותדיק way, when people come close to the צדיק, the צדיק is able to put the superstructure together to allow for a connection to הקדוש ברוך הוא, that the שכינה should be שורה on that משכן, on that צורה.

So over here, שכל אלו בני אדם הבאים להחכם הדור, now notice over here it says to the חכם, everybody comes to a חכם, maybe perhaps, I'm suggesting, in an individual way a person needs a תיקון, every person needs to come to where they need to be, so they come to the חכם. Again תורה ד' discusses it, כל אחד ואחד יש לו איזו רצון, everybody has their own reason why they're coming, the problems that they need in life, what they need, they need a direction for growth, something maybe סור מרע ועשה טוב, how to make tikkun on what they did bad, what direction they should choose to get in touch with their own strengths, ve-hatzaddik, and now he switches perhaps, I'm suggesting, that because now that

everybody comes in order to align themselves the way they need to be, the tzaddik, which is the role of the tzaddik hador in the superstructure, לוקח כל הרצונות ועולה עמהן, now he's able to put everything together and be maaleh all of the רצונות so that now it can generate a collective, generate a מים נוקבין from below in order to generate a corresponding shefa coming down from the שכינה, ואחר כך ויורד עז מבטחה, and now there's going to be an influx, a new daat, a new understanding, a new the Torah is going to be coming down, that Moshe Rabbeinu after כאיש אחד בלב אחד brought down the Torah into the world, ובבחינת והחיות רצוא ושוב.

It's a pasuk in Yechezkel, and this pasuk, it says, the Likkutei Moharan comments over here, we'll see in a second, רצוא בעליית הנפשות, ושוב בחזרת הנפשות שנתגלה התורה. The way that the Kitzur Likkutei says, it comes out that every single person has a chelek in תורה כפי רצונו, and it's going to be נתחדש נפשו לטובה. One thing, it's very important to understand, we every single person, every single Yid is a חלק אלוקה ממעל, we all have a neshamah. We are not in just in general terms of our avodah, we are not trying to access something that we're not.

Yes, we're trying to elevate ourselves, break barriers, do teshuvah, be mevatel ourselves, but at the end of the day, what we're really doing is coming in touch with ourself. We've said many times before, ישראל, ואורייתא, וקודשא בריך הוא חד הוא. A keli, I think we quoted and we discussed in Alei Shur shiur, if you have a keli that's designed for something, a hole for a particular key, that means that it's a perfect fit. When we are a keli for Torah, so if you have an ocean that's for our purposes is an infinite amount of water and you have a 10-ounce cup, so you can hold some of the water, but you wouldn't say it's a keli for the ocean because the ocean has an unlimited

amount of water and the keli has 10 ounces of capacity. If the Torah has infinite properties and our neshamah is able to be a keli for the Torah, we relate for the Torah, what that means that our nefesh, our neshamah has infinite properties. What we really do is we end up filling it up with junk and it gets covered over, and the sitra achra, and yetzer hara, and we cover it up with junk. But if we can clear that away and come in touch when we're trying to be מעלה ourselves, what we're really doing is coming in touch with what our shoresh really is.

We've said before, I've seen it and it resonates with me, some sort of a study, I think I read about it, where people do better on tests where instead of starting with zero and for every right answer you get a certain amount of points, if you give them 100 points and you take off points every time they get it wrong, people do better. Why? Because once somebody realizes that it's already in their pocket, then they do much more to keep it, because it's accessible. They realize it.

A person will risk their life for somebody to not steal their $100 from their wallet, but nobody would give up their life to make $100. The gadlut that we're trying to accomplish and achieve is something that really is ours. Now we're going to explain this idea of רצוא ושוב in the context of what we've been talking about in this in this Torah so far, in this lesson, in terms of תאות ממון and the שבירה of that ta'avah, and in terms of ratzon, a מים נוקבין, a mesirut nefesh, a desire to come close to to the Torah and to the chacham, and the idea that the chacham then brings down the תורה חדשה into the world, into the בריאה, and this התגלות of Torah.

וזה מובא בתיקוני זוהר, I'll just read you what the Tikunei Zohar says: חנוך דנפיק מן אנוש, חנוך was אנוש's son, איהו מט''ט, we've discussed him a couple of תורות ago also, also גימטריא שד-י, מ' ט' ט' ר' ו' ן', דאתהפך בשרו ללפידי אש, and he became like a מלאך, ואיהו נוריא''ל, another מלאך, נ' ו' ר' י' א' ל', ועל תרוויהו אתמר, and on these two names, והחיות רצוא ושוב, רצוא דא נוריא''ל, right? רצוא is a גימטריא of 297, which is that מלאך, ושוב דא מט''ט, and חזי, הכי סליק בחושבן, which is a גימטריא of 314.

So we're going to see that these two, the רצוא ושוב, these two עבודות relate to also these two malachim. רצוא דא נוריאל, ושוב דא מט״ט שר הפנים. Is a malach who again is גימטריא ש-ק-י, which we said earlier. Ki Nuriel this מלאך דא נור דליק, it's like a fire that's burning. We're going to say that that's like a תאוות ממון. Now why why are we relating to תאוות ממון, which is a negative thing, when this malach is a very you know a very lofty level? We said in the first shiur we went at length the idea of תאוות ממון the way that we understood it.

It's a burning desire, not even necessarily towards an end, nothing that can be fulfilled. If one has $100, they want $200. The taavah of mamon is really almost divorced from the idea of I I want luxuries, the only way to get luxuries or the only way to fulfill my taavot is to have money. You could have two people that both have stock accounts that spend all day long looking at their phone and their apps and the trading and this and that, and both of them, one of them might have a be a super rich and feel like he has tremendous, assuming that they have enough money to live let's say, they're not taking out the money out of their account, and he's doing tremendously well

and he feels like a amazing, a million dollars his whole life. He has tons and tons of money until finally he could die or he can get called in for an options he and he an option call, he ends up with nothing. You could have another guy that spends also he his account's not doing so well and he spends all day long just worried and eating himself up and the money's all the way in the garbage, and then at the end somehow things turn around and it goes very well.

Neither one of them need the money. The money is in the account. They're both worried. The taavah and the the relationship that we have with mamon is not because we want money for something else. It's just literally money for money's sake. You don't even have time to pay attention to your own taavot because you're so worried about amassing wealth that that you don't even it's not even necessarily what you need. It's a specific taavah. So when we talk about this this burning desire, this חמימות הלב, really, the at the core of it, if we can come back to the shoresh of what this taavah is before it comes down the levels and it gets sort of taken by the סטרא אחרא and it gets complicated

and it gets directed towards mamon, towards this insatiable desire in in a lower sense that's that's not good, but really this חמימות הלב at its shoresh is is towards kedushah. It's an insatiable desire to just get closer and closer, infinitely closer towards the אין סוף. It's also a burning desire that can never totally be fulfilled other than a person can have satisfaction in that he's accomplishing purpose that you can get ever closer to kedushah. So this this idea of this retzo, this wanting, it's also a taavah, it's also this heat.

And because it's coming from the side of gevurah, so then it could be apprehended by the סטרא אחרא and taken negatively, but it's also this representative of this desire. ושוב דא מט״ט שר הפנים, דהוא רשים בשם משה. מט״ט שר הפנים חז״ל say is Matatron. That malach is מט״ט שר הפנים, ראשי תיבות מ-ש-ה is Moshe. Based on the Zohar, it says אין רשות לאשתמשא במטטרון שר הפנים אלא לך משה. That's based on a Zohar Raaya Meheimna. There's a special relationship that Moshe Rabbeinu had where it says the lashon over there is, לא אית לא אית רשו לאשתמש במטטרון שר הפנים אלא לך דאתוון דיליה רמיזין בשמך.

That the only one that could contend with him is you because your name is has a remez over there because of these rashei teivot. Whatever exactly it means, but this דהוא משה, דהוא משיח, that Moshe Rabbeinu is represents Mashiach, we said by the pesukim by Yehuda, by the berachot by Yaakov it says, עד כי יבא שילה. Shiloh is Mashiach, Shiloh is גימטריא משה. Moshe Rabbeinu was the tzaddik that brought us the Torah, and he'll be the tzaddik at the end of days also. שהוא that משה משיח, רוח אפינו שעל ידו נשתקע החמימות, because he is the one where we end up having this mituk that it comes together, the חמימות הלב, the תאוות ממון in a bad way, but once you can inject chesed into

it, once we have the רוח אפינו, once we have it together with Moshe Mashiach, the Metat and the Nuriel together, so then it's a positive expression, it's led in the positive way, it's able to elevate again our desires, our own נשמה, כלל ישראל, we're able to have a מים נוקבין, a masirut nefesh, we're able to go back to our shoresh, and we're able to generate up above a yichud of קודשא בריך הוא ושכינתיה to generate a שפע coming back down with this התגלות of Torah, and we then the process starts over, we become ever closer.

In the final way, it ends up being towards Mashiach, towards Mashiach, and that's what's said, וזה שכחה, חמת המלך שכחה, that the desire like cooled down. It says over here by that Rav Natan brings, that that by the by the Megillah, Haman was an element of avodah zarah, he had an insatiable תאוות ממון, and by Esther, Esther was רוח, ברוח הקודש נאמרה. Says that Mordechai and Esther, they were the tzaddik, they're the ones who had the כח to be מבטל עבודה זרה, this חמימות of Haman. Everything, the פנימיות of Torah all ties together.

But שכחה, ש and ה, right? And then the כ and כ is מ, שכחה is also that cooling off, that's גימטריא מ משה שהוא משכך אלילי כסף וזהב is able to be mevatel this avodah zarah of אלילי כסף, אלילי זהב, these other avodah zarahs, enabled to ultimately bring us back to the source, bring us back to Mashiach. That once we're able to, cause again, once we're able to calm down this תאוות ממון, so that injects chesed. Once the chesed comes, we have daas. As the daas comes into the בריאה, so he said עושה חסד למשיחו, we said that daas aligns up with the בית, with בית המקדש.

As that comes, we have תורה דעתיקא סתימאה. We relate to Hakadosh Baruch Hu with this התגלות on a much higher level, and we can bring that even into the world, elements of that even into the world now. Even if we don't have the ultimate התגלות, we can relate to that, to that true Torah. Again, Torah א' we discussed a little bit also this idea. We can bring that now. The way that we relate to Hakadosh Baruch Hu, the way that we relate to the world, we can see totally through it an element of this as well.

רצוא, דא רצון שהוא הנפש, ושוב, דא משה שמקבל התורה. And as we go through this process, we set ourselves up for a geulah in the ultimate sense and even in an immediate sense. Okay, and next time we will continue with ד' and then move into and then move into the מאמר of Rabba bar bar Chana. We'll sum up in the beginning of the next one.