LM 13.3 — Ashrei HaAm, Part 3 of 5 (para. 4–5a) · תורה י״ג

ליקוטי מוהר״ן תורה י״ג, we will be doing אות ד' and hopefully finishing אות ה' as well today. I feel like we've been saying this a lot lately, but some תורות are more accessible than others. This תורה really dives dives deep in, and a lot of these require patience because a lot of these types of לימודים, as we dive into different areas that engage the חלק of תורה that's in פנימיות and סתרי תורה, it's not a linear לימוד. It's not so easy to just sort of develop certain ideas and move forward.

It's really almost just plotting points in a graph until they start to fill in, and we get the ideas until we go over and over, and things the the haze starts to starts to clear. It's almost like you have to have a a very firm grounding in order to be engaged in any of it, but we do the best we can. So we will start off giving a little bit of a review, a running head start into where we are. I'll be using רב חיים קראמער's note, and we will be going into the next level of depth in some of these ideas as well.

We spoke at length about תאוות ממון and the nature of תאוות ממון, which really at its שורש is not necessarily coming from a bad place. It's coming from this almost insatiable desire, and it could be directed to a positive way where as a person is using their desire, of course, to come close to הקדוש ברוך הוא, in one sense it's insatiable, and it can never it can you know like as it applies to ממון, a person who has 100 always wants 200. So as far as if it's directed positively, and we're moving towards the אין סופיות, and we're moving towards getting infinitely closer to הקדוש ברוך הוא, which you can never totally get there, so that also in a way is insatiable.

On the other hand, אדרבא, that we are fulfilling our potential and trying our hardest at every stage, so that alone can bring a certain satisfaction as well. How How does a person break their תאוות ממון to allow room in for the חסד, for the דעת, in order to to to allow in, we'll see, ultimately a התגלות of תורה? So a person gives צדקה. As a person in terms of מדות itself, generally speaking, a person can't just break a תאוה. Don't don't want something, right? Don't don't look in that direction.

The the way that to stop a person's thoughts from wandering, let's say, is to think about something positive. If a person says, you know, "Don't get dirty," well, as a person appreciates cleanliness, so then they will become disgusted by filth. If a person says, "Don't get angry at that person who's mean," well, if that's replaced by pity, the reason that he's mean is because he had a difficult upbringing and nobody loved him, so one of the best ways to break a negative desire or a negative manifestation of one's personality is to replace it with the positive, which is especially in a mutually exclusive way, the negative will fall away.

So as one gives צדקה, this is going to break one's תאוה for ממון. Giving צדקה also certainly is a בחינה of אמונה, which will become very important in this lesson as well. A person, if I have 10, why should I give you one, or why should I give you more than one? If I have a certain amount of time, why should I give my time to you? I have my own my own wealth to amass, both in terms of money, in terms of other things. When I am able to give you one, מעשר, הקדוש ברוך הוא gave me nine, nine for me and one for you, that's 10, so now I give you מעשר, one of it doesn't belong to me.

As a person gives צדקה, this is a בחינה of אמונה, this is a בחינה of משיח, this is a בחינה of getting rid of the עבודה זרה that represents itself in terms of אלילי כסף and אלילי זהב, and we are able to eliminate חרון אף, and it's as if a person is is building the בית המקדש. It leaves room for דעת to come in, it's as if the בית המקדש is being built in one's days, a person can have that בחינה in this world as well. This דעת is what enables one to receive תורה insights and also to teach them to others.

The the חכם and the צדיק is able to to elevate people's souls. We'll see that when a person comes, each one of us is responsible for our own individual עבודה, when we come to the חכם, we spoke at length in תורה ד' about the עבודה and part of what what one one accomplishes and how one accomplishes by coming to a חכם, he's able to to rectify his failings, also able to identify his path in life. And as people come to a חכם, we'll see that people have mixed motivations.

People come to a חכם, sometimes they want the positive, sometimes they want to want the positive, they want to be going in the right direction, certainly they want to do עבודת השם, but they also have certain things that are mixed in. So we'll speak today about that, but as people come to a צדיק, the צדיק is able to be מלקט, to take everybody together and to elevate, help them elevate their desires. When desires are elevated, it's a בחינה of מסירות נפש, in the terms that we used last time, it's a בחינה of מים נוקבין.

We are able to elevate ourselves, to break down our תאוה, we elevate the physical, we we we we initiate an act below which has a corresponding מים דוכרין above, which is able to create relation, a relationship. We're able to cause יחוד, יחודים in the קודשא בריך הוא and שכינתיה, so to speak. Our actions down here, it's like we're at the end of the rope. The rope upstairs, you know, that as it reverberates, right? We could shake the rope and then it reverberates all the way up. The way that it manifests and is connected at those levels is in a spiritual way.

The truth is is that those are really more connected to the true expression than what we have down here, we'll see. But when we go to the צדיק and the צדיק is able to elevate these desires, to help break down the תאוות ממון and elevate desires towards הקדוש ברוך הוא, so that is going to create an influx of divine energy coming down, which manifests itself in תורה insights and חידושי תורה. As the drawing down of new תורה insights comes down, that also comes along, which is we're going to be talking about in אות ד, with an enhanced, a more focused השגחה פרטית.

Obviously, we're speaking in our terms, to say that הקדוש ברוך הוא pays attention, doesn't pay attention more. These are these are only meaningful in our because we are limited in our perspective. We have a certain amount of attention, focus, emotional energy to pay attention to one thing as opposed to another. When it's coming from an infinite point of view, there's no reason to prioritize time, to prioritize energy. It's a certain הנהגה that הקדוש ברוך הוא has with us, so it's important to understand that we're talking in our terms.

So just we've given similar types of introductions, again, as we border on anthropomorphisms, which a person has to be very careful about so that they don't venture into speaking things that that smack of כפירה, mention a translation of a piece from the פירוש ריקאנטי על התורה, which is actually coming from a footnote in the ספר by Rav Avinoam Frankel, and he's speaking about whatever he's speaking about, but he says, the analogy about essence and structure, I'm just reading the note, but it's important, is not physical, rather it is only analogous to a reference, like when writing a person's name, ראובן בן יעקב, the letters of the name are not the form, the structure, and the essence of the actual person of ראובן בן יעקב.

What they are is a reference to identify it. It's an indicator of his essence and structure. And what he means is, you know, these are reference points. There is נבואה and so forth in terms of names, but let's say I told you to write down your essence. Who are you really? If writing down your If I'm writing down my own character attributes, who am I really? What really drives me? How do I totally identify? What's the essence of my person? I probably would not even write my actual name on that list of a piece of paper.

The names are, in terms of how I relate to others, yes, coming from my essence, coming from my רצון, but how I relate to others, so then my name is important in terms of that relationship, in terms of that dynamic. But as far as the essence of a person, it's not quantified in any way. And he continues, he says, it's because הקדוש ברוך הוא wants to give us merit that He created many concealed and wonderful limbs in a man's body that are an analogous indicator of the מעשה מרכבה, which we will be focusing on in אות ה of today's תורה.

If a person should merit to purify one of his limbs, then that limb will become analogous to a כסא, as a throne or a chair, it'll be a כלי for that spiritual inner limb which is called an eye, a hand, or the like, whatever it is. How does this work? For example, one who is guards and is careful with what he looks at, such that he doesn't look at anything sinful, or look down on people in a derogatory way, but looks at that which relates to הקדוש ברוך הוא's holiness and His service, that eye of the person becomes now like a כסא, a throne, a chair, to that supernal entity which is called eye.

And then he goes on, this is the meaning of the statement of the of the חכמים, of חז״ל, that the אבות, הן הן המרכבה. So very, very important. In other words, as הקדוש ברוך הוא relates to the world, He developed a certain dynamic, a certain system, and that structure of the world, הקדוש ברוך הוא specifically made it that we have השם doesn't need an eye to see, right? הקדוש ברוך הוא doesn't need a physical ear. הקדוש ברוך הוא focuses or interacts in a certain way, in a reactive way with something.

That could be called acknowledging. The way that we relate to a הנהגה of acknowledging a certain thing is through our eyes. The way that we focus, there's a lot of noise on a particular thing, we use our ears. So we relate to this הנהגה through our terms, but that's really a משל for what's going on in a much more lofty, much more true-to-source way. And therefore, it's not that a real eye or ear is what we have and what we say in the תורה, השם's eye, ear, this, that, that that's a משל for a real ear?

No, it's that what we have, what we deal with in our world is a משל for the dynamic that הקדוש ברוך הוא has, and it's the way that הקדוש ברוך הוא deals with us. And therefore, it's important to not get too caught up, to understand more the dynamic and the relationship that הקדוש ברוך הוא, if our world would not work like that, then we would have very How would we relate to הקדוש ברוך הוא? השם specifically allows us to have this similar type of a structure, רמ״ח and שס״ה, 248, 365, relates to limbs and sinews, it relates to the structure of אדם, it relates to the מצוות, the עשה's and the לא תעשה's, it relates to, so הקדוש ברוך הוא gives us ways to understand

the inner workings of spirituality so that we have a מקום for עבודה. So now as we dive into ד׳, על ידי על ידי המשכת התורה, that that the חכם, that the צדיק goes and he gathers together the people that come to him with a רצון, and the חכם gathers together in order that we can be elevated, and and trigger a שפע coming from above through a new who he draws down תורה and a new חידושי תורה, נמשך השגחה, there's going to be an enhanced השגחה coming from הקדוש ברוך הוא towards כלל ישראל.

And we're going to frame that as there's different ways that הקדוש ברוך הוא relates to the world. הקדוש ברוך הוא can relate in more of a general way, so to speak, yes, acknowledging every single earthworm, and cockroach, and person, and every single thing in the world, and הקדוש ברוך הוא generates a certain מזל, a certain way of dealing with them, or הקדוש ברוך הוא can have an approach where he's more reactive, so to speak. In other words, when when the the the movie is written a certain way, the book is written a certain way, and it is written so that it pertains to every situation, every person, whatever it is.

Now I go, and you know, one of us goes and we're מוסר נפש, we break our nature. From הקדוש ברוך הוא's point of view, I heard this from Reb Jonathan Rietti one time, it's a bigger miracle when of one of us breaks our nature than when הקדוש ברוך הוא splits the sea. השם, it's השם's sea. השם is creating it every single second. If he want if it's if he wants it to be like this, it'll be like this. If he wants it, if anything, it's it's כביכול, it's harder that הקדוש ברוך הוא should keep it along a certain lines of טבע when that in a way that might make it more inconvenient כביכול כביכול to be a certain way.

הקדוש ברוך הוא binds his הנהגה towards a certain nature, but there's no real reason for that, only it's השם's decision. But when השם gives us a nature, he gives us יצר הרע, and we break that, that's a miracle. So then הקדוש ברוך הוא, we now shake the rope, we make we we generate waves through our מסירות נפש, and that reverberates all the way up, and now that's going to change the picture up there, and it's going to come back down here, where הקדוש ברוך הוא takes on a reactive role in a in a certain way, that he runs the world based on us, that is a a higher level השגחה פרטית.

So, when we generate that dynamic through our אמונה, through our מסירות נפש, that is a that is an enhanced השגחה in how הקדוש ברוך הוא runs the world. כי התורה היא טנת״א. The תורה is טנת״א. Now what what does this mean? One of the things that we will see as we do these תורות, as we engage in this לימוד, is the entire world, we said already, has a particular a certain structure. All of that structure is going to be around, really you could say י-ק-ו-ק, four or even five you could say.

The י is also קוצו של יוד, and then י-ק-ו-ק. We've spoken already about the ספירות, so even though the building blocks are ten, they divide up into five general ways with one again relating to sort of like, you know, more lofty, it's like, you know, the the more ephemeral, as it were. So there we we would say that while the ספירות are, let's say, כתר, חכמה, בינה, and then חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, those would break up into four or five general categories. The top one which would be like קוצו של יוד, the dot of the יוד, that would be אריך, but then we have אבא, אימא, זעיר אנפין, and נוק.

We talk about the there's the עין, אוזן, חוטם, and פה. We talk about again ראייה, שמיעה, ריח, and דיבור. There would be נרנח״י, but we'll put the חיה and יחידה together, and then there's נשמה, רוח, and the נפש. There's the עולמות of אצילות, בריאה, יצירה, and עשייה. We'll talk about the different ways of relating to the י-ק-ו-ק in different ways of spelling it, because you could spell ה, ה-א, ה-י, or ה-ה, so then the way that you would spell, there's going to be גימטריאות of ע״ב, ס״ג, מ״ה, and ב״ן.

Now, טנת״א, as relates to the general letters, the letters of the תורה, the אלף־בית are the building blocks of the world. What's a letter made up of? What if you have a letter and no נקודות, so what does that mean? The letters have נקודות, they also have a a a tune, they have a טראפ, they have an inflection. You know, why did you do that? Why'd you do that? The way that the it generates a meaning. Part of the building blocks of reality are not just the letters themselves, but they come into טעמים, נקודות, תגין, and אותיות.

So all of it rests on on the אות. So the building blocks, the תורה, the building blocks of the world, ישראל, אורייתא, וקודשא בריך הוא, are made up of also four different בחינות: הם תלת גוונין דעינא ובת עין. And these four בחינות of a letter that are the building blocks of תורה relate to the three parts of an eye. He says over here that the three parts of the eye are the white. There's a little bit of a conflict in the note. There's a note in ר' חיים קרמר that he talks about we're going to see the white part of the eye, which will be which will be like חסד, and that will relate we'll see to אברהם אבינו, to מים, right?

We have מים, אש, רוח, and עפר, but that will relate to אברהם אבינו. There's the red part of the eye. Now one of the notes I have over here seems to say that it's referring to the red part of the muscle, I guess like almost like the tearduct and under the eyelid, I'm not sure. In this other note that I have, it says יש נימי דם אדומים, it seems to be maybe red streaks in the eye, but in any event, there's the white, there's the red, which is יסוד אש, it's going to be corresponding to יצחק.

There's the colored part of the eye, some people have blue eyes, green eyes, whatever it is, that will be representative of תפארת of יעקב. And then there's the pupil, the black part of the eye, which will be מלכות, דוד המלך, עפר. And again, we don't have to remember all these things, but the point is whether it's colors it's not a physical, it's not an actual thing that there's colors in heaven, but the way that we have a משל, once we understand and we get a better idea, we're going to understand the structure of the world.

So over here he says that the תורה, as there's a התגלות, there's a המשכה of חידושי תורה that are generated when we have a מסירות נפש, that we all go to the חכם, and the חכם is מעלה the people, that generates the תורה coming down, the תורה is built up also in four בחינות, from the building blocks of the letters, the טעמים נקודה the טעמים, נקודות, תגין, and אותיות, the שעטנ״ז ג״ץ, the certain letters that have תגין, that have crowns, and these relate also to the three parts of the eye, which would be חסד, גבורה, and then the different color, תפארת, which would be נכלל in these things, also the the other ספירות, and then מלכות, which is the last one.

So these correspond as well. וזה וזה מה שמתחלת התורה: בראשית, תמן ראשי, תמן בת. If you look at the letters בראשית, you will see ב and ת and ראשי are two the way that it breaks up, it's from the תיקוני זהר, it breaks up that the word בראשית is ראשי בת. The בת is like is like בת עין, so we see that these the the בראשית, the way הקדוש ברוך הוא's הנהגה of the world, it's coming from אלה ראשי בית אבותם. It's referring to the שבטים, it's a פסוק in ספר שמות, but it refers also the the שבטים coming from the אבות and so forth.

Okay, again, very high level. The the word בראשית, the way הקדוש ברוך הוא deals with us, is תמן ראשי, תמן בת, that this word בראשית is these ideas, that ראשי are the three אבות, אלה ראשי בית אבותם, the leaders of כלל ישראל, again, refers to the שבטים, but we'll say that they come from the אבות for now, שהאבות הם תלת גוונין דעינא. The אבות also relate to חסד, גבורה, and תפארת, אברהם, יצחק, and יעקב, the white, the red, and the colors. תמן בת, דא בת עין, the black of the pupil, that relates to דוד המלך, that relates to מלכות, which again, we've said that מלכות is לית לה מגרמה כלום, it doesn't generate anything of itself.

What the pupil of the eye does is it takes in all of the light, and everything that comes above is reflected, it's taken in by the eye. That's where we see the manifestation. And now that the that תורה is matching up, it's reflected in the same way that of the כח הראיה and the כח השגחה, נמצא, it comes out, it all starts with the word בראשית over here. נמצא כשהחכם מביא תורה כנ״ל, that the תורה now בראשית is the beginning of the בריאה, the way that הקדוש ברוך הוא relates, says that when the חכם brings תורה, נמצא שמביא כח ראות של השגחת השם יתברך עלינו.

As this תורה is generated, which starts all from us breaking down our תאוות ממון, and the צדקה, giving צדקה, אמונה, coming to the חכם, working on ourselves, getting rid of our negative character traits, and we'll see making a תיקון and rectifying them, taking the our positive drives are good, and our negatives and redefining them to be מתקן them, now we are able to to elevate that, generate a corresponding שפע and תורה and התגלות of תורה, חידושי תורה in the world, that brings with it a השגחה פרטית.

וכל אחד כפי קירובו אל התורה, every single person in accordance with the way that they come, they learn, they attach themselves, and their they're מוסר נפש for the תורה, כן השגחת השם יתברך עליו, so too is going to be הקדוש ברוך הוא's השגחה. So you want השגחה, you want to דאווען, you want that that that you should have this relationship with הקדוש ברוך הוא, it comes from a positive drive. We're going to see going to attaching oneself to a צדיק, rectifying the negative, and drawing close to תורה.

תפילה, obviously, תורה and תפילה go together, but over here we're talking about the way that one is מוסר נפש for the for the תורה, okay? כי עיקר כח הראות מחמת שמכה בדבר הנראה. So now we're going to go again. Hard to understand exactly how this works, but he says the same way where breath has a הבל that comes out, we're going to say that the eye, so to speak, works almost in terms of radar. If you're what do I mean by this? If you're looking, you could be daydreaming, you see a thousand things.

You see a thousand things, the same way that if you hear, you could hear a thousand things until you focus on one person talking. So the way that we're going to relate to this now is that if you're just looking among a sea of people, and then all of a sudden you see one particular one. What are you focusing on one person, but there's a thousand people in your field of vision. What's that focus? So the way that we're going to relate to is almost like radar, that in other words there's almost something, call it, he doesn't call it, almost like a light that is generated from the eye and bounces back, it reflects back.

Like I said, like almost like radar, like you hear back. But, however you want to understand this, there's a certain הארה, a certain focus, a certain השפעה that you're generating in how you look at it. And as those rays reflect back at you, so now that message doesn't come back at your eye, and you're going to understand, you're going to have the picture in your eye. And that's what he says, that the עיקר כוח הראות is מחמת שמכה בדבר הנראה, that the הארה comes out of the eye, and it attaches itself to focus on some a person, an event, whatever it is.

וחוזר כוח הראות מחמת ההכאה לעיניים, and then it comes back, it comes back and hits hits back at the eye. Now the eye perceives what it was looking at, ומצטייר הדבר הנראה בעיניים. And now it's going to have a picture in the eye of what of what it was of what it was initially of what it was initially looking at. There's actually a very nice note over here from רב חיים קרמר. He says, when the power of vision is reflected back at the eyes, it's the pupil that allows in the light.

The diffuse light converges in the pupil so that the eye sees, and similarly in the context of our lesson, the great light of תורה, which is דעת, it's the forces from חכמה and בינה, only becomes apparent when it emerges through מלכות. Again, the pupil of the eye, the black of the eye, that's what takes in everything. It refines it and makes it into a usable message. And he says, by virtue of מלכות being symbolic of faith, אמונה, this indicates the importance of, what we've spoken of at length, maybe in תורה ז', this indicates the importance of trusting in הקדוש ברוך הוא and being content with one's lot, right, a person who שמח בחלקו, that's really, בין אדם, jealousy, things like that, it's really בין אדם

למקום. Why is it? If I have a hammer, why should I be jealous of a jeweler's hammer? What am I going to do if I'm a carpenter, or vice versa, I'm a jeweler and I have a little hammer, and I I want a bigger hammer, a big strong hammer, but that's going to destroy my jewelry. Understanding what I have, שעשה לי כל צרכי, that's really a בחינה of אמונה. There's nothing there's nothing to be jealous of. I have exactly what I need for my purpose in life, and we're never jealous of anything that doesn't relate to us.

Nobody's, right, we're we're jealous of the people who are seemingly in our station in life, and they seem to work less hard, have more money, have a bigger house, you know, whatever it is that they have. We're not jealous of of somebody who, I don't know, who's a gazillionaire, because we don't relate them, we don't view them as having something that we should. They're totally in another league. They're a different person. So really, שמח בחלקו is a function of אמונה. And this is a recognition of השגחה פרטית in one's life, right?

So thus, to receive, to reveal the תורה, one must first possess the faith through which these insights are processed. A beautiful note. So, back in our text, he says, ואז העיניים רואים את הדבר הנראה, the eyes then are able to see what he's looking at, כי הראות מביא את הדבר לתוך העיניים, that's what brings it back into one's eye. אבל, we'll see where he's going with this in a second. Where speaking now is the idea that since the תורה, the the תורה that's brought into the world by the חכם who brings us together as we break our תאוות ממון, again through צדקה and through through אמונה and we break our תאוות, we bring דעת into the world and and we live in a בחינה of

בית המקדש, so that תורה is coming in the בחינה of טנת״א, of טעמים, נקודות, תגין, and אותיות, that relates to the elements of the eye, and therefore it comes with an enhanced השגחה פרטית in how הקדוש ברוך הוא relates to us. This is where we are, right? And and this is how we can we we can draw down השגחה פרטית, הקדוש ברוך הוא's השגחה פרטית. But now we're going to see in these terms and again, they were relating to in physical terms, but we have to understand that this is a representation of השם's הנהגה with us.

אבל כשהדבר הנראה הוא רחוק, we want to get closer to השם through תורה and through מצוות, we bring ourself closer to השם, that's going to be a more accurate reflection. If I if I am shining a light at you and it reflects back, if it to it'll be much more accurate, sharper, and a clearer field of vision when it's closer and there's nothing in the way, even not atmospheric conditions, all sorts of haze, all sorts of, you know, visual noise. But when it's far, אז קודם שיגיע כוח הראות, that before the light that's generated from the eye it'll be distorted.

Even if you're looking like through glasses, you're looking through fog, right, לדבר הנראה, before the הארה comes out of the eye into what it's looking at, מתפזר בתוך האויר ונתעכר, it's going to become cloudy, mixed up with different things, ואינו מגיע בהכאה על הדבר, and it's not going to focus so strongly on what it's looking at. ועל ידי זה אין חוזר הראות לעיניים, and therefore when it bounces back, it won't come back so clear. ואז אין העיניים רואין, כי עיקר הראות הוא מחמת ההכאה. The עיקר focus is when the eye looks at something, it generates like this focus, it does it clearly, and then it comes back.

That is a level of closeness, not physical closeness, but for our purposes, the closer we are with תורה, מצוות, our רצון, so that comes when there's less stuff in the way. That'll be accurate. Like we said, when if you look at the moon, it's closely reflecting off the sun, when it's when it's accurate, right, when it's reflective, it doesn't give off its own light, so the closer something is, then the less things in the way. וזה שוב נא הבט משמים וראה, it's a פסוק in תהלים, really the the the פשט in the פסוק says אלוקים צבא-ות שוב נא הבט משמים, it's like we're asking השם to restore the השגחה פרטית, וראה פקוד גפן זאת, and redeem us, redeem us as a vine, even though הקדוש

ברוך הוא so כביכול high and we're so low, but we're the vine and we don't want to get trampled on, but we say this לשון of שוב, returning again, right, because the how does the השגחה פרטית see? It's the eye the light is generated, and then it bounces back, it's twice. That's where השגחה פרטית comes from. The תיבות the the that this this word שוב shows on this this חזרה, this this return of the light, שישיב הבטה שמביט משמים עלינו, that you generate a certain light coming from שמים, there's a מזל the way there's a way הקדוש ברוך הוא deals with the world, but we want הקדוש ברוך הוא not just to sort of like in a general in a general way, a general panoramic

way, you know, the sun shines on everybody, צדיקים and רשעים, but you want that הקדוש ברוך הוא is going to focus that the light from us is not going to be like our ישר, it's going to be our חוזר, if we're going to use a לשון of, and the light is going to bounce back, הקדוש ברוך הוא is going to focus on us, be reactive, pay attention to us, as it were. יושב על ידי הכאה, should return to השם, יושב הראות לעיניו, and it should go back to הקדוש ברוך הוא, ואז וראה, and then הקדוש ברוך הוא will see us after after the light returns and he'll he will have השגחה on us, כי הראייה על ידי השבת הבטה, because the sight is going to

be once the אור goes back towards הקדוש ברוך הוא, as it were. Okay. וזה בחינת והחיות רצוא ושוב, and this is the פסוק that we've quoted already several times, that the חיות רצוא ושוב, in the מעשה מרכבה, which the next אות is going to delve a little bit more into, והחיות, היינו התורה, the חיות is a reference to the תורה that we've been discussing, right, פסוק, עץ חיים היא למחזיקים בה, כי הוא חייך ואורך ימיך, חז״ל tell us that חיים is תורה, so והחיות, היינו התורה שהיא החיים, that it's given to a person to incorporate, to integrate, to live, a תלמיד חכם is a living ספר תורה, רצוא, בבחינת הבטה מעילא לתתא, רצוא ושוב, this is from הקדוש ברוך הוא's perspective, we think of us

as going closer to הקדוש ברוך הוא, going up and down, we discussed also I think it was in תורה ד', that we kind of like lose ourselves in total התבטלות, and then we come back and we incorporate our עבודה. Over here, רצוא ושוב, we're talking from בחינה of הקדוש ברוך הוא relating to us, is מעילא לתתא, coming from top down, ושוב בבחינת הכאה שחוזר האור מדבר הנראה, that the light comes down and it reflects back up, ונחזר לעין ונסתייר בעיניו, and then it paints a picture in the in the eye of the one who is originally looking, כי עיניים הם כמראי לטושה, because the eyes are like a smooth mirror, שנסרך בהם כל דבר שעומד כנגדו, that it reflects back, it sees, so אישון בת

עין, אישון's like a little איש קטן, if you look at you're standing by somebody, you'll see the reflection of yourself of a little person in the in the person's eye, as it were. ועל ידי שאנחנו קרובים אל התורה, so now that we get close to the תורה, that the תורה has טנט״א: טעמים, נקודות, תגין, and אותיות, that this that this relates to the three elements, the dynamic of the eye, the white, the red, the colors, and the black, which חסד, גבורה, תפארת, and מלכות, אברהם, יצחק, יעקב, and דוד המלך, the colors, right, white, white, red, colors we said, and black, מים, אש, רוח, and עפר, this is the way, but we draw down this element that we're relating specifically to the eye, נמצא שאנחנו קרובים

אל הראות, that these correspond to the power of ראות of תורה, ועל ידי זה כח הראות נחזר לעיניו, and then this ראות that now that we draw ourselves closer, so then it bounces back towards הקדוש ברוך הוא's השגחה כביכול, ונראים ונסתירים אנחנו בעיניו, and now there will be a picture, an accurate picture of us like in the pupil of הקדוש ברוך הוא's eye, he will be giving us we'll draw down a closer השגחה, אבל העכו״ם, מחמת שהם רחוקים מן התורה, the עכו״ם is far from the תורה, the גוים are far from the תורה, and it's תורה specifically that brings this כח, הם רחוקים מהשגחתו, והשגחתו אינה מגעת להם בהכאה, since they're farther away, as it were, כביכול, so then they are not as much in

הקדוש ברוך הוא is giving out in a general way, again a general specific way, every blade of grass needs a way of every cockroach and every person, or whatever it is, but as far as like I said, the sun will shine where it's needed, and things will grow, and they'll have their nutrition, and everything like that, but as far as this relationship about the light bouncing back and having this very specific dynamic, this השגחה פרטית, נמצא השגחתו על העכו״ם בחצי ראות, it's only with the אור ישר, so to speak, without the אור חוזר, without it bouncing back, בבחינת רצוא, that it's as if that הקדוש ברוך הוא is looking back, ועלינו השגחתו בשלמות, but we have the ושוב, we have the full the full השגחה.

And now we've said already three בחינות of how we relate to this רצוא ושוב. We related to רצוא, in the גימטריא is the מלאך נוריאל, and ושוב as מט״ט which is the גמרא which is גימטריא of משה. We said that the תאוה is generated by the רצוא, the תאות ממון if in a negative way, and it's cooled off by the by the ושוב, by the מט״ט, by משה משיח, which coming together makes them מיתוק, מיתוק in it in terms of the חסד, the חסדים and the גבורות, that it brings it that there's a דעת, the דעת is able to come into our world.

Again, with משיח, it's able to bring the תורה. We said that the צדיק is able to רצוא, is able to draw together the נפשות, to have a מסירות נפש, a מיין נוקבין draw up to השם, ושוב and bring down the תורה which brings down the השגחה פרטית. But how does the השגחה פרטית work? Again, this dynamic of the world: נותן, מקבל, רצוא, שוב. That הקדוש ברוך הוא is רצוא, He looks down, and ושוב, it bounces back and הקדוש ברוך הוא focuses with a השגחה שלימה. So now now we're going to go into אות ה׳, which we will actually probably, almost certainly, not finish.

And we are going to relate this to the מרכבה, to the מעשה מרכבה, to the מרכבה עילאה, מרכבה תתאה, the idea of תיקון, and again seeing that the entire world, the physical world, the spiritual world, follows this structure. I wanted to have a תנ״ך over here which I don't have. I'm just going to read a very loose translation, I guess, or not so loose, but a a translation of the relevant parts from the פסוקים in יחזקאל. I'm just going to read it in the English from the ליקוטי מוהר״ן from Reb Chaim Kramer.

He says, "Now it came to pass that the heavens were opened up and I saw visions of השם. Also out in the midst there was a likeness of the four חיות. They had the face of an אדם, the face of an אריה, the face of a שור, and a נשר," which we translate as man, lion, ox, and eagle. "And the חיות were רצוא ושוב," which we've already been discussing. "And when the חיות would move, the אופנים, the wheels would go, for the spirit of the living creatures is in the wheels.

And above the firmament that is over their heads is the likeness of a כסא in appearance like a ספיר, like a sapphire stone, and on the likeness of the throne is a likeness in appearance like an אדם above it." Now we're going to we are going to get in this. We already said פסוקים say נפתחו השמים ואראה מראות אלקים, those are ראשי תיבות אמונה, he points out. Again, the only way to become worthy of these heavenly relations is perfecting one's אמונה, perfecting one's faith. This relates very strongly to our lesson, again generated by צדקה, by charity, by actions of אמונה, and by doing this a person can bring דעת in בית המקדש even into our world now, until we're זוכה to the to to the

ultimate to the ultimate גאולה. So we saw now that in the עולמות עליונים there's this בחינת מרכבה, there's this this אריה, שור, נשר, and אדם, with the כסא הכבוד above it and הקדוש ברוך הוא, as it were. I think we discussed maybe in תורה ו׳ we talked we we talked a little bit about this. And the way that הקדוש ברוך הוא's השגחה it's it's it's clothed, as it were, in these methods. And now that we're talking about הקדוש ברוך הוא's השגחה, how we are supposed to generate from bottom up, הקדוש ברוך הוא's שפע going top down.

So we are going to, and this is done through us coming to the חכם who's able to gather together, to be מלקט and generate upwards the מסירות נפש, the מיין נוקבין, to generate הקדוש ברוך הוא's השגחה. So we have to understand everything is very specific. This isn't just in a general, "Oh, השגחה פרטית, השם pays attention to you." We have to understand how this תיקון works. וזהו, this idea. This idea, the חיות רצוא ושוב, the the the the three בחינות we've been talking about, שבירת תאות ממון, the breaking of the of the תאות ממון, the bringing in of the תורה חדשה, the השגחה, right?

We're going to explain through this the idea of the מרכבה. וזהו בחינת תיקונא דמרכבתא, the תיקון of the מרכבתא עילאה, the upper מרכבה, which we're going to say is the תורה that we're going to bring down, ומרכבתא תתאה, which is the העלאת נפשות that we're going to bring up. שעל ידי החכם שלוקח הנפשות ועולה עמהם ויורד אז מפתחא, that through what the חכם generates upwards he's able to bring down the תורה, נתתקנו שני המרכבות, he's able to these two ideas, these two מרכבות, he's going to be able to bring a תיקון.

Again, to line up the world, there's going to be a זיווג, there's going to be a יחוד, it's going to bring down שפע, it's going to connect, it's going to be complete מלכות. Why? כי יש ארבע חיות, there's four חיות. There's רוחניות חיות in the four represented by four different creatures, but there's also these four חיות בבחינת נפש that represent themselves in a person's נפש, the four הנהגות of הקדוש ברוך הוא. I have a note over here that lines up: אריה, we'll see is כנגד חסד, even though we think about an אריה as being the the king of the jungle, but ultimately apparently it's the way of a lion to be גומל חסד for somebody that does טובה, okay, we'll take it as it were.

And that's going to be on the צד, on the right side, which will be representative of the south. A שור is going to be גבורה, the שור is גיבור, it's the strongest of the animals. That will be on the left side, which if you're looking from from west to east, that will be on the north. The נשר is תפארת, it's going to be a רחמן, it's going to be on the east side. And an אדם will be מלכות, that's going to be on the behind, that's going to be on the west side.

Again, how does this line up? It's really above us, but little by little, the haze will start to clear as we dive in. So we see, though, that the entire world connects. That's where we have a מקום for עבודה, because when we attach to this, and, you know, a מעשה, all the gunpowder in the world doesn't help without a bullet. So the first thing is a person has to do the מעשה מצות, you have to do your חיובים, you've got to, but the the amount the more gunpowder behind a bullet, the more כונה a person has, a person understands a little bit what they're doing or at least that they're doing something amazing, then you can accomplish tremendous things.

You can accomplish tremendous תיקון. So we say these ארבע חיות are בבחינת נפש, וכסא, and this idea of We said that there was a כסא that was מעל האופנים and the חיות, in the רקיע, right? We We describe this like progression, this progression as it were. ויושב על הכסא is a רמז to הקדוש ברוך הוא, as it were. And therefore, in this idea of raising up נפשות, there's a רמז that הקדוש ברוך הוא is יושב על הכסא on the דעת of the חכם that's מעלה the נפשות.

So we're going to have to see have to see what this is, that these four חיות are there, they're representative of the different נפשות. There's the כסא, and the the the צדיק is מעלה the נפשות, and then there's הקדוש ברוך הוא, as it were, that's above that and, I guess, responding in a certain way to that. But let's dive in. Number one is the אריה שבבחינת שבבחינת נפש. זה בחינת אריתי מורי עם בשמי. אריתי is a לשון of ליקוט, it's a לשון of It's a לשון of gathering together.

Also, we'll mention one very nice note over here. It says that אריתי אריתי מורי עם בשמי, I take the מורי with the בשמים. What's מורי? So מורי is a very good-smelling spice, but it also tastes very bitter. And רב חיים קרמר brings, says, "One's will and desires are directly linked to a to his soul by virtue of the relationship. The evil desires that a person has are capable of blemishing his soul." Right there is In a certain way, I guess you could say that they're insatiable. But they also if the כח of a נפש, the עיקר כח is the רצון, it's his drive, it's what moves him, and he has an evil desire, that creates, as it were, a פגם on the נפש.

In contrast, if a person has holy desires, so this causes his soul to give up a pleasant fragrance. Also, the רוח is a very spiritual type of a a sense. Both are included in this verse of אריתי מורי עם בשמי. Myrrh, which is an aromatic resin with a bitter taste, alludes to מרירות, the bitterness of a blemished soul. The fragrant spice mentioned in the verse implied the holy desires of the pure soul. So let's see inside. We have this פסוק that says אריתי, which is obviously a לשון of אריה, it corresponds, but it means to gather together.

We said that the צדיק, the חכם, gathers together the נפשות that come to him with the desire that they want to be doing in the right way, and he gathers together מורי, which is the desires, which could be either positive or negative desires, עם בשמי. מורי, זה בחינת מרת נפש. It's like a bitterness. It says by חנה, I think, that she was when she was דאווענינג by the משכן שילה, והיא מרת נפש, בחינת ונפשה מרה לה, which is by the שונמית פסוק. זה בחינת פגם הנפש, פגם הרצון, either when things aren't going right, the desires are not fulfilled.

כשרוצה דבר תאוה זה הרצון הוא פגם ומרה לנפש. A person wants something that they don't have, this is a פגם הנפש, especially if it's going to be a negative and a תאוה, but this relates, this idea of desire, as it were, can relate, we said, either in a positive way, it's being used totally for the positive, a person's getting close to הקדוש ברוך הוא, it generates a certain שבע, a certain satisfaction, or there's something that's unfulfilled, that's like a פגם in the נפש, which we said before the נפש is the רצון.

ועכשו כשבא זה האדם לחכם הדור עם נפשו ורצונו, a person wants to hear תורה, they want to get closer to הקדוש ברוך הוא, and the חכם הדור like took כל הרצונות, a person is not 100% in any direction. We have positive drives, we have negative drives, we have לשמה, we have שלא לשמה, but the person over here comes to a צדיק, he wants to go in the general direction. What does the צדיק do? He מלקט אותם, right? In the beginning of יום כיפור, Reb מימן pointed out, we say we come with the עבריינים.

We know that there was a bad-smelling spice in the קטורת. We have the ערבות together with the ד' מינים. All these types of things. He's מלקט אותם אחד לאחד כדי להעלות אותם כנ״ל. The positive drives are obviously positive, but he comes to be מתקן the negative ones also. Now he's able to to gather together. Where's I have this note for the פרפראות לחכמה, the פרפראות לחכמה, both in the Hebrew and the English one, they have a similar note, I'll just read the English one, maybe it's more accessible.

He says, the very fact that a person comes to the צדיק for the תיקון is itself an indication of his desire to get closer to הקדוש ברוך הוא, but he obviously has other רצונות, other desires, and those are going to need a תיקון. So, by coming to the צדיק, he begins this process of תיקון, and working to elevate the person's soul, the צדיק brings him to experience feelings of bitterness, תשובה, remorse over his previous sins and blemishes. It could even be, like we saw in תורה ד׳, it could be that he shines the light, right?

It could even be that the person himself is not even aware of his evil desires. By coming to the צדיק, the צדיק sensitizes him. You know, it's one of those hard things when a person's doing תשובה, you find out things that you never even knew you were doing wrong in the first place. In the beginning, when a person's learning מוסר, they think that they're actually moving like in the wrong direction, because all of a sudden they feel terrible, when they were they were far away, and they got all inspired, they thought that everything was great.

You know, you just come to שול a couple times, and everything is just fantastic, and השם loves you, and then all of a sudden they start learning הלכה, they find out that they're doing everything wrong! But now it's going to generate a certain תשובה, that's part of that's part of the process. See, sometimes it takes a little bit of patience. But ultimately, by repenting, the person comes to the צדיק, becomes aware even of his past desires, he feels right, we spoke about תשובה and תשובה על תשובה, and the two or really three steps of תשובה in one of the earlier תורות.

And once he has these once these thoughts of not only positive, but the negative the thoughts of bitterness are now directed, he now has חרטה, he comes to הקדוש ברוך הוא, that generates this מיין נוקבין, which the which the חכם, the צדיק, is able to be מלקט all together and bring up, so we can generate this תורה. So, ברוך השם, we generate the השגחה פרטית, so to speak, and we're going to speak about the תיקון as we go, and he drives them up. ואז מלקט גם כל הרצונות והנפשות שנפלו.

Even all of the bad urges, the bad desires that went in the wrong that went in the wrong direction. וזהו בחינת ארי-ה, which is לשון of לקט, from אריתי מורי, right? שמלקט מרירת נפש, he gathers together this מרירת נפש, the positive תאוות, but also the negative, the bitterness of the soul, היינו פגם הנפש. Even the defective desires, עם בשמי, with with עם הרצון הטוב שמלא ריח טוב, that gives off a positive a positive ריח. And therefore, the over here, he goes into in this this this print that I have, he says that that תאוות ממון is really like the scattered.

When you have possessions all over the place, a person's, we said before that a person's possessions, his קנין, it's part of it's part of himself. How many times a person would never give up his life to make a hundred dollars, but they would do stupid things, they would give up put their life in danger, right, in order to not lose a hundred dollars, that somebody shouldn't take their wallet away, shouldn't take their possessions. What's the difference What's What's the difference, right? So, but over here, a person's נפש is tied up in their תאוות ממון, their their their desire for more.

And when a person is more פיזור, they're more spread about, they're they're less centralized, their נפש is all over the place also. By breaking this תאוות ממון, by by collecting it, by giving צדקה, by refocusing it, a person is able to kind of centralize himself, be less all over the place in towards his own desires, and recentralize that towards הקדוש ברוך הוא. That's the אריסי, that's the ארי-ה. What's the next תיקון? The בחינה of שר שבנפש. The שר is a לשון of gazing, we'll see. After the ארי, after the אריסי, the ליקוט, the ארי, and then it comes the שר in the process of תיקון, זה הארה מצוחצח.

This is the bright light. Once we get rid of the פיזור, the being all over the place, they could be more centralized, and more pure light. שנתוסף בנפש מחמת הקיבוץ שנתקבץ פזור הנפש, because we're less engaged, we're breaking our תאוות ממון, we're coming and we're centralizing all of our desires, we have now the good desire, and even the desires that were beforehand going in the wrong places, we're able to retake that that desire that we said originally came from a very high place, we can connect it back to the שורש by by by breaking down the negative manifestations of those of of those desires.

ואז מאיר הנפש ביותר. And after we come to the צדיק who's able to cool off this תאוות ממון which is getting us all over the place, we're able to centralize, we're able to מאיר הנפש ביותר, it's like a laser. A laser beam is like a regular flashlight, the light disperses, it goes all over the place, it's less powerful, it'll bounce back less. But a laser, the light stays more focused, it's less פיזור, it's less divided up, it's less scattered. And therefore, it's going to shine brighter. כי כשהרצון אינו מאיר, when the רצון, the בחינה of נפש, it's it has תאוות ממון, it has other admixtures, everything is mixed into it, and therefore it's not shining brightly, אז הנפש בבחינת ונפש רעבה.

It's like the נפש is starving, but it's a feeling a lack, it can't be fulfilled. כי עיקר הרעב מחמת העדר ההארה. What is the starvation, the feeling of being hungry from? It's because there's an absence of of הארה, of light, of sustenance, of energy, כמו שאמרו חכמינו זכרונם לברכה, ויענך וירעיבך ויאכילך את המן. It says He starved them and fed them the מן. Why is it He fed them the מן, what's the starvation? What's the lack? מכאן שסומא אינו שבע, because it might have tasted like steak, but it looked like seeds.

When a person doesn't see something, or a person that doesn't have that focus, they don't have that relationship with it through the הארה, they then they're not going to feel satisfied. When they a person who has 100 they want 200, when they have this desire that's not that that's not able to be met, so then they're never going to feel this feeling of satisfaction. That really comes again from the צדקה, from the אמונה, from elevating the desires, from coming to the צדיק. כי עיקר השביעה מחמת הארה שיראה בעיניו, the שביעה comes from the הארה that ultimately they see with their eye, that they connect with in in that way.

ועל ידי שאינו רואה אינו מלא נפשו, if they don't see then they're not, cuz שור a לשון of אשור, by the ברכות by יוסף, right? So it says the the שור is a לשון of gazing also. היינו רצונו, ועל ידי שאינו רואה אינו מלא נפשו, היינו רצונו, his נפש, his רצון will not be fulfilled once once he doesn't see it, because it's only connecting to the הארה, which again has to be centralized through the אריה, through the ליקוט, through through getting rid of the תאוות ממון and refocusing it.

That's where it's able to shine brightly. טוב מראה עינים מהלך נפש, it's a פסוק in קהלת, and it's saying that a person would rather, right, it's like on on not Twitter, what's the picture one? A you know, these days you see people would much rather take a picture of a vacation and be able to send it to their friends than go on a vacation if they weren't allowed to tell anybody. You'd rather take a selfie at a fancy restaurant and eat pizza than have the best food in the world, but not be able to tell anybody.

Says טוב מראה עינים מהלך נפש, a person would rather see something than even the anticipation is always better than the event. But the way that we're learning in פנימיות is טוב מראה עינים. What does that mean? When a person sees something, they're able to focus to focus the light, that the חכם is going to be מקבץ their נפש and they're able going to have this relationship with it, that's going to be מהלך נפש. That's going to be where their נפש feels a feeling of satisfaction. וכשמתצחצח נפשו בצחצחות הארה, and when the the נפש is going to shine brightly through the getting rid of the פיזור, the scattering, the תאוות ממון, it's going to be able to be focused.

אזי ונפש רעבה מלא טוב, the hungry נפש that's missing something, it'll be full of טוב. תורה is טוב, right? בבחינת והשביע בצחצחות נפשך, that it'll be sated with the shining of the נפש, which which really comes from the צדיק who helps get rid of the תאוות ממון, that the רוח is מקרר, that it cools off all of this this scattered desire. וזה בחינת שור of the מרכבה, because the שור is a לשון of הסתכלות, אשורנו ולא קרוב, that's a פסוק in במדבר. בחינת מראה עינים מהלך נפש, בחינה that through the מראה עינים, which is this הארה that we're זוכה to, through that a person is going to be able to have this שביעה, have this have this satisfaction.

ונשר שבבחינת נפש, and then the כח of the נשר, we will sum this up afterwards, this is the third בחינה. We had the אריה, we had the שור, זה החידוש שנתחדש הנפש בעלייתה בבחינת עיבור. There is a stage called an עיבור, the gestation period, where after the עליה, in the context of this process that we're talking about, there is a התחדשות of the נפש, meaning that after the stages of אריה, of this ליקוט of of these כחות, of these רצונות that a person has and breaking up the תאוות ממון, at this point there is going to be an עליה that's going to be as if the נפשות, all of the people, the תלמידים that the צדיק, the חכם is able to elevate, are going to

be, as it were, in a gestation period before a renewal, and this is going to lead to a התחדשות. זה בחינת נשר, תתחדש כנשר נעורייכי, that there's a certain element of the נשר, a bird that every a certain amount of years it's able to it's able to have some sort of renewal with its wings, I think it's a רש״י that says. ואדם, so ואדם שבנפש, and then the fourth the fourth one of the חיות is going to be represented by the אדם. זה בחינת ויהי האדם לנפש חיה.

After the חכם goes through and he gathers together the נפשות, the souls, the בחינה of אריה, and he there becomes light, he gets rid of the פיזור, the scatteredness, the שור, and elevates the נפשות, the בחינה of נשר, of a certain התחדשות, at this time it can return, there can be a התחדשות. It comes out of the עיבור, it matures into an אדם. It says ויהי האדם לנפש חיה כי האדם בחינת מסכני ועתירי, because in אדם we've said before that the world has a system, we talked about רצוא ושוב, we talked about זכר ונקבה, we talk about נותן and מקבל, the אדם over here also there's an עשיר and a עני.

מסכני is a עני and עתירי is עשירים, כמו שכתוב נעשה אדם בצלמנו כדמותנו. בצלמנו is a reference to עתירי, to rich, to the נותן; כדמותנו, מסכני, is to the מקבל. That in אדם himself the the כלליות the אדם has has a גדלות and a קטנות. I'll read the לשון over here from the from the זוהר that I have over here in my notes: למיהב למסכני, ולמיהב לון טרפא, to give חן and to have רחמים on a person in order to be able to give him his needs, דכתיב נעשה אדם בצלמנו כדמותנו.

נעשה אדם, we should make, it's a לשון of רבים, בשותפא כלל דכר ונוקבא, it's a שותפות of two פרצופים, of two בחינות, of two ways of giving, two elements of זכר and נקבה. בצלמנו, עתירי is עשירים, because צלם is a representative of, like we said, that there's a parallel structure. So, in terms of the הנהגה that הקדוש ברוך הוא has with us, there's the ספירות of חסד, גבורה, תפארת. After the מוחין, after the חב״ד - חכמה, בינה, and דעת, or כתר, חכמה, בינה - we have the next level of the next six, we refer to those as חג״ת נהי, חסד, גבורה, תפארת, נצח, הוד, יסוד, or the ז״א, the זעיר אנפין.

That's the group of them, and they are like in this case the זכר. They're going to be the עשיר that comes in with with a certain type of a שפע. כדמותנו is מסכני, that's going to be the עניים, that's going to be the נוקבא, that's going to be the מלכות. That's what we said before, the ייחוד in קודשא בריך הוא ושכינתיה, that by doing this process, we affect a תיקון, we affect a ייחוד, that there's that we're talking in צורת אדם, that there's the נותן and the מקבל, and through this through coming the שפע from different parts of it, this references the ז״א and the נוק, the the element of the giver and the element of the מקבל.

And this reflects itself also in the צורת אדם, that there's going to be a נותן, מקבל, an עשירים, עתירי, דהא מסטרא דדכורא עתירי, from the צד זכר, from the זעיר אנפין, from this element of how הקדוש ברוך הוא is bestowing to the world, there are those who are a בחינה of עשירים, ומסטרא דנוקבא מסכני, and from the צד נוקבא it's going to be מסכני. Now what does this mean? Again, it's very much beyond us, but what we're showing is how we are literally affecting the world as we go through this תיקון process, as the the תלמידים, all of us, are able to go to a צדיק, attach ourselves to a צדיק, we give we give צדקה, the צדיק helps us get rid of our תאוות

ממון, we keep on going over these concepts because it's such a difficult תורה. And through this תיקון, through the צדיק being able to elevate us up, we go through this process, we're able to draw down the תורה, to draw down השגחה פרטית, to close the circuit so to speak, and to to to bring to bring a התגלות of the תורה into the world, and to yeah to to to essentially make this זיווג, and to to close the to bring circuit, to bring a a גילוי of the ייחוד קוב״ה in the world.

וכשנתלקטו הנפשות, אז הם בבחינת אדם, when the צדיק gathers together the נפשות, the נותן and the מקבל, the עתירי and the מסכני, the צדקה, those who give give to those who are going to be מקבל, and the צדיק is teaching תורה, he's giving from himself, he's giving to those who need, so אז הם בבחינת אדם, נפשות גדולות וקטנות בבחינת מסכני ועתירי. And this comes together in terms of a form of אדם, and this is going to bring a תיקון in אדם. We have three three more. So far, we have the again, we have the אריה, the שור, the נשר, and the אדם, where there's going to be a ליקוט of נשמות in the of the גדלות and the קטנות, the עשירות and the עניות, and

the עיקר of this תיקון is going to be when again, when there's צדקה, or when there's going to be a צדיק teaching teaching others תורה. והאופנים, the next, this we're going to see why, the note over here actually explains why we didn't reference this earlier, just to reference the the פסוקים, which are which are very difficult, so the the פסוקים go in order of this vision, the first פסוק in יחזקאל says that והחיות רצוא ושוב כמראה הבזק, like we explained before, וארא החיות והנה אופן אחד בארץ אצל החיות לארבעת פניו.

יחזקאל, this is talking about the vision, again, we're reading it literally, it doesn't mean literally, we're going to some of the פנימיות now, that I gazed at these חיות, and I saw that there was one wheel on the ground next to each one of these חיות. Okay, and he goes on to describe them, and he says, ובלכת החיות ילכו האופנים אצלם, when the when these חיות moved, the wheels moved, we're going to talk about that now, ובנשא החיות מעל הארץ ינשאו האופנים, when these חיות were above the earth, so then also the the wheels were were borne, were were carried also.

Wherever wherever the רוח went, אל אשר יהיה שמה הרוח ללכת ילכו, שמה הרוח ללכת, והאופנים ינשאו לעמתם, כי רוח החיה באופנים, that that the that the רוח of the, it says, כי רוח החיה באופנים, the רוח of the חיה was in the אופנים. So, now let's try to open up a little bit some little נקודה that we can relate to over here. The אופנים, these are the wheels that are underneath the חיות, so הן הגופין, these are the wheels that the, in other words, if a person is the a car doesn't go anywhere, the driver never goes someplace, but when you look at the person going, they're driving the car.

That's similar as far as we're concerned, you have we have a נפש, a נשמה, and we have a גוף. So what's looking? Is the נשמה looking? Well, it's through the vehicle of the body, it's through the physical things, that the through the eyes sees through the eyes and hears through the ears, but the כח of the נשמה, when we have a דעת, when we perceive things, so then that כח of a נשמה is now what It's our נשמה is resting in the גוף. When you plug, so to speak, the נשמה into the body, so then the כחות it's using are the גוף are the גוף כחות.

It's That doesn't mean that the נשמה The נשמה has, obviously, the כח of seeing, but it doesn't mean that the נשמה has eyes, right? That's similar to the way that we've been talking about it. I see, but it's my body that has the eyes to see. So it says כי עיקר פעולותיהן של הגופין אינו אלא מן החיות שבנפש. What the body does is really through the life force of the נפש. שהנפש מראה פעולותיה על ידי אברי הגוף. The נפש is being פועל through the אברים of the גוף.

But what's operating? What's actually acting? What's even perceiving? We relate to it through the senses of the גוף, but that's not really true. You can have a body that doesn't have a נשמה in it, and then it doesn't see, it doesn't do anything. But the נשמה on its own doesn't either have eyes and ears. ואין לגוף שום תנועה עצמית. The גוף doesn't have anything of its own. והכל על ידי כחות הנפש. So it says here also, these גלגלים, these אופנים, these wheels, they don't have any movement of themselves.

It's the חיות that are that are operating that are, so to speak, within the wheel. They're the ones that The wheels are to these חיות as the גוף is to our נשמה. And what we're saying over here is that this תיקון that's going to happen is not only for the נפש. It's like, להבדיל, if you would put I heard in a different context similar of דוד גוטליב said, you know, sometimes you can have a fire inside of you know, there's the נשמה, and then it's inside of a casing.

But let's say you ever have like a lampshade where the נשמה, the fire, the bulb is inside the lampshade, but then the lampshade gets hot, the lampshade glows, or the outer thing. Let's say you have a fire inside of a metal thing, and that glows red, and then that's what lights something up. So the גוף can become a subsidiary, the גוף can literally become an aspect of the an aspect of the נשמה. There's a התבטלות there. The גוף becomes קדוש. It says over here, the גוף that's גשמי, that it's that has an עביות, that has a thickness, that's also going to have that's also going to have a תיקון.

But over here, it's not really the גוף that that that goes up in the עיבור. It's the נפש, the נשמה that goes up in the עיבור, and then that manifests through the אופנים that the גוף ultimately is reflective of that. So we didn't reference this earlier because this is really a גילוי of what went on. It's not that it went on through that specifically. וכיסא שבבחינת נפש. And then we have So we have אריה, שור, נשר, אדם, then we have the אופנים. Now we'll have two more.

We're going to have the כיסא on top, the the throne, as it were, and then we're going to have the אדם על הכיסא. So it says וכיסא שבבחינת נפש. This כיסא that's on ממעל לרקיע, that it's on top of the חיות, that's going to be talking about the נפש of the צדיק. הוא נפש החכם שנתכסה. That this is going to be the נפש of the חכם. כיסא is like a chair, it's a throne, but כיסוי is לשון covered up, התלבש, that the נפש of the חכם is like covered up, as it were.

The the חכם to the It's like the נשמה to the גוף. The חכם is going to be like the נפש. It's like the driving force once it encloses itself. Once we have התבטלות to the חכם, the חכם becomes the driving force. It's able, like we said before, משה puts together the parts of the משכן, that that's what's able to elevate the the נפשות and and affect this תיקון in this עליה. The נפש of the חכם שנתכסה, like כיסוי, בבחינת יקרה היא מפנינים. It's a פסוק in משלי.

It's a reference to the כהן גדול. It says that the תורה is more is more precious than פנינים, than pearls. פנינים is a reference to the כהן גדול because he goes לפני ולפנים, פנינים. But the תורה is even more precious than pearls. The חכם is on a higher level even than the than the כהן גדול who on יום כיפור goes לפני ולפנים, כמו שדרשו רבותינו זכרונם לברכה, that מכהן גדול שנכנס לפני ולפנים. כי מחמת שנפש החכם יקר, that the נפש of the חכם is on such a high level, it's so precious, הוא נתכסה לפני ולפנים.

It is in the highest, most innermost level. וכל הנפשות נעשין לבושין אצלה, and it's as if it's shining out through all of the other, all of his תלמידים, all of those that come to be מבטל themselves to the צדיק. The צדיק is shining out through them. And therefore, they become like a לבוש to the צדיק, and they're able also, we're going to see as we go forward, the in in the מעשה in the מאמר of רבה בר בר חנה, they are also glowing, so to speak, like the lampshade.

They become subsidiary to the צדיק. והאדם היושב על הכיסא, this is the last level, this is the דעת, the שכל that sits above everything, that's really the ultimate driving factor, הוא דעתו של חכם, כי גם בלא דעת נפש לא טוב. With all of this, the נפש, the דעת ultimately is the driving factor that injects that makes it that everything is טוב. We will sum up in the beginning of The next the next שיעור to to just kind of stop over here, and in terms of understanding this unbelievable תיקון that's going on, as we have צדקה and breaking of the תאוות ממון and injecting אמונה, coming התבטלות to the חכם, where he takes and effects a תיקון in all of the רצונות, where we can have

התחדשות, that תלמיד חכם is able to bring תורה into the world, affect the השגחה פרטית, and through this התחדשות, through this, through this התחדשות that we have, ultimately this connects us to הקדוש ברוך הוא, both in an immediate sense, in terms of bring דעת, in terms of bringing גאולה into the world now, בית המקדש, and this השגחה פרטית, this direct relationship, and an ultimate תיקון in terms of the מרכבה תתאה and the מרכבה עילאה, that we have התחדשות, the נפשות that the צדיק, that we become the the לבוש of the צדיק, we are all elevated, and that is also a המשכה of the תורה and the תורה of משיח like we said, that the the שכל and the דעת that that ties the world together,

so that this world is truly is truly מלכות, it's truly reflective, it takes all of the sources like we said, like the pupil of the eye, and the the entire בריאה becomes an expression of of ישראל ואורייתא וקודשא

בריך הוא.