LM 13.4 — Ashrei HaAm, Part 4 of 5 · תורה י״ג

Likutei Moharan, תורה י״ג, אשרי העם, on page י״ח in the standard print, in the middle of אות ה'. I probably stopped a little before where I would have otherwise stopped other than in the interest of time. Probably going to have a little bit of a shorter shiur today, and then maybe tomorrow, because some people have a day off, maybe have another shiur. So, we'll finish off now until the where maamar of Rabbah bar bar Chana, and then tomorrow we'll be able to use the maamar Rabbah bar bar Chana as almost a chazara of a lot of the concepts that we've had until now, and finish off, never really finished, but for now we'll finish off where we are in the Torah.

So, just to give us a little bit of a catch-up, although these ideas were all unpacked in their place as we went through the Torah, tzedakah is a רוח נדיבה that cools off the ta'avah of ממון. We talked about the חסדים and the גבורות and the מיתוק and coming together. A חכם is the one who is able to cool off the ta'avah of ממון, which is in certain point, you know, we usually talk about ta'avah in terms of physical desire, but we we spoke at length about the idea of תאוות ממון, the unquenchable drive, the thirst for for wealth, which is in certain ways a ta'avah that's the the king of all ta'avot.

A חכם is the one who is able to cool off this תאוות ממון, and he's zocheh to bring down a בחינה of דעת to the world, which is we associated with the בית המקדש, and we can live with that element of that בחינה of בית המקדש now. And this חכם is able to elevate the ratzon of all of those who who come to him with a בחינה of of of of מ״ן, of מיין נוקבין. To elevate these נשמות, to gather together the people that come to him for different reasons.

People have positive retzonot, negative retzonot, he's able to help them. We saw in Torah ד' some of the dynamic and the interplay, how a person comes to a tzadik, is able to מתקשר himself to the tzadik. The tzadik is also מתקשר himself to the people that that come to him before he learns the Torah, we'll see. So, the everybody comes to the tzadik. The tzaddik is able to be מלקט these נפשות, and as he is מלקט them and ultimately elevates them, then he's able to bring down a תורה חדשה, a Torah that's נמשך מעתיקא סתימאה.

He's able to bring down chiddushei Torah so that there is this elevation. Again, the the world works in this מיין נוקבין, מיין דוכרין, that we're able to generate through our mesirut nefesh, through our elevating ourselves in a בחינה of עיבור, we're able to bring down a shefa, though we we use terms that we relate to in the worlds in terms of in terms of actions generating reactions, and there being a נותן and a מקבל. When the when the shefa comes down, then we're able to be מקבל that.

But in the terms that we've been using, the way that the world is structured, there's the מיין נוקבין, which is the נוקבא is ultimately the כלי, but when we elevate the מיין נוקבין, so that generates a corresponding מיין דוכרין, a male shefa, so to speak. And then when it comes together, when it comes together, and we're מקבל that, there's a נותן and a מקבל, then it's able to generate a shleimut, and that shleimut is מוליד on to the onto the next level. And it's a repeating process where we can go ever higher and higher.

Sometimes we use the lashon of ייחודים and זיווגים, ייחודים in the קודשא בריך הוא ושכינתיה, things that we that we're able to inspire from down here through our actions, inspire certain processes that happen in through all the עולמות, which affect ourselves and the entire world. And we're able to go ever higher and higher. In other words, something that's out of our reach today, so we go to the upper limits of our reach, we try to break that ceiling. We're able to draw down the אור and turn ourself into a כלי.

Our כלי has a certain זיכוך. We purify our כלי so that we're able to go and generate and then receive a higher אור. And this process where we come closer and closer into towards the אין סוף. But in any event, so this chacham is able to bring down the shefa of this this תורה חדשה, these chiddushim, and we saw that the Torah corresponds in a certain sense to the עין, to the parts of the eye. Again, this is it's not when we say this, it's not really limiting, it's actually broadening.

We're not trying to limit the way and say, "Well, A equals B," but what we're doing is showing how the entire בריאה, the entire creation, the universe, follows a certain pattern and it's created within a certain structure, and that's really a gift from הקדוש ברוך הוא. Hashem didn't have to create it that way, but הקדוש ברוך הוא created the world in such a way so that there's a a superstructure and that everything that's in the כלל is in the פרט, and everything that's in the פרט is in the כלל, so that there's patterns to the world so that it gives us a מקום עבודה, gives us a way to understand how רצון השם relates to the בריאה, how הקדוש ברוך הוא, how there's this התקשרות

to the בריאה, gives us a מקום עבודה, and allows us to get closer to הקדוש ברוך הוא, it allows us השגחה פרטית, so that the we said that the Torah parallels this idea, the the the בחינה of the עין. And we spoke about that last time, and therefore As that we draw down Torah into the world, we're also connecting ourselves with this direct, this השגחה פרטית, this בחינה of that that Klal Yisrael has this attachment, this very direct relationship with הקדוש ברוך הוא, again in a בחינה of השגחה פרטית, a בחינה of an עין.

And we spoke about that as a בחינה רצוא ושוב, and we connected that to the מעשה מרכבה, which is one of the if we we're not even scratching the surface, but just if there's a small נקודה that we're able to get. And we said that the מרכבה, which is essentially a לבוש, it's it's a it's a point of of interaction where we can relate to הקדוש ברוך הוא, דהיינו if if if this helps, in other words, if a נשמה is in a גוף, or for that matter, a person is in a car, the way that the that the the the way that what's inside, what's driving the bus, what's the real כחות behind everything is able to interact with what's around it is through the

לבוש, it's through the מרכבה, the the the מרכבה, אבות הן הן המרכבה, that they became totally התבטלות to רצון השם, but it was manifested in this world through the אבות. So we have also that a מרכבה is a is essentially a לבוש. So we we we said that the תלמיד חכם, hang on half a second, we said that the that the תלמיד חכם is able to affect a תיקון, a תיקון of the מרכבה תתאה and the מרכבה עילאה. The מרכבה תתאה is the way that this this מרכבה, the structure of the מרכבה is expressed through the נפשות, which the צדיק will ultimately elevate to bring down the מרכבה עילאה and affect that that corresponding תיקון in the in the Torah that he will be able

to bring down. The as far as we relate to the מרכבה תתאה at the level of the נפשות, so we said that there's four חיות: אריה, שור, נשר, and אדם. The מרכבה is has אופנים like wheels. On top of this מרכבה there's a כסא and אדם יושב על הכסא. The process the way that we described it in brief is אריה is a לשון of אריתי מורי עם בשמי. It's a לשון of ליקוט of נפשות, of the רצון of טוב and רע, that sometimes people have a רצון טוב that they want to get close to הקדוש ברוך הוא, but they also have רצונות that are not טובים.

The צדיק is able to bring together to generate thoughts of teshuvah. Sometimes those thoughts of teshuvah, and where a person is able to reflect in an inner way, will ultimately bring a person even closer. We're able to harness all of those different elements of our personality, of our character, of what we want, and bring them closer as part of a process towards הקדוש ברוך הוא. There was the שור that as the צדיק brings everybody together, but there's this תאות ממון in particular that represents this פיזורי נפש, that there's no satiation, there's no איזהו עשיר השמח בחלקו, he's שבע, satiation.

A תאוה for ממון is something that's inherently insatiable. A person has a 100, he wants 200. Even for even for the time being, it's not it doesn't seem that that תאוה is satiated. A person who is running after money, this this particular תאוה is this ultimate פיזור. It's not centralized, it's not able to to to gather in until it's cooled off, and make it that the that the guf, the example that we used earlier was a was a lampshade, where if you have a you know, a light fixture, so it's not just that the fixture is covering over the light, but where the light ultimately brightens up, and then let's say you have something translucent, so then what gives off the light, becomes actually an

element of it is the guf. It's the it's the fixture, it's the shade itself, that is what ultimately gives off the the light, that's how we're able to relate to it. That through through this לשון of שור, the the tzadik is able to cool off, he's מלקט the פיזורי נפש, he's able to be מכניע the תאות ממון, so that everything ultimately can become not just in a general sense, but can start to become centralized and focused towards towards Avodat Hashem, תאות ממון being really this element of the of the of the personality, of the drives that's going away in a in a פיזור הנפש.

The next one is a scattering of the nefesh, being like all over the place. The next one is the nefesh the נשר, rather. We said that נשר represents an element of חידוש, שנתחדש הנפש על ידי זה בבחינת עיבור. Once there's this מים נוקבין, once there's this this elevation, this mesirut nefesh, this people coming that the tzadik is able to harness all of his talmidim and come close to הקדוש ברוך הוא, there's it enters into a בחינה of עיבור, literally pregnancy, but after it generates the כח, so now it gets ready towards חידוש in advance of a הולדה of something that's going to be able to be produced, which is going to be an אדם, the אדם being the fourth one.

The אדם שבנפש is ויהי האדם לנפש חיה. The the אדם is represented by a שלימות. There's a זכר and a נקבה. There's we said מסכני and עסירי, עשירי, which are עשירים and עניים, it represents a שלימות of the בריאה of of people. There's נותן and מקבל. A rich person can give to a poor person, a rebbe can give to a talmid, to share. There are people that, and this is a process, the process of of humanity is represented like this. There are the אופנים, which is the, essentially, the guf.

The the עיקר פעולות of the גוף is really, again, driven, driven by these by these character, by the מדות, by the רצון of a person. Now on top of this whole structure becomes the כסא. The כסא, at this point, are the talmidim that become the לבוש of the חכם, and the the אדם יושב על הכסא is the דעת of the חכם עצמו. So through this whole process, this is where the the tzaddik really, in a certain sense, achieves his role. He has the לבוש of his talmidim.

This process is really happening through the talmidim, and the אדם יושב על הכסא is the דעת of the חכם that's really coordinating this entire process. So we said that Moshe Mashiach is the one who's able to take all of the pieces of the משכן and coordinate into the superstructure that actually gives the שכינה a way to be manifest. Now that we have this, there's a corresponding drawing down of the of the Torah, of חידושי התורה, and we said that this is going to connect us towards השגחה פרטית.

So let's do this piece, again, this piece and a little bit of the next piece, until Rabba bar bar Chana, and then we will continue and hopefully do that in one session. ויש ארבע חיות בתורה, that the tzaddik is is is bringing down, he's ממשיך the Torah. אריה שבתורה, כי התורה—this is referring specifically to the תורה שבכתב—נקרא עוז. It says by מתן תורה: ה' עוז לעמו יתן. It says נקרא עוז, we spoke about before: וירד עוז מבטחה, that's reference to the Torah, we said that in ע״ז ב, and an אריה is also called an עוז.

The lion is also called עוז. מה עז מארי? What's mightier than the lion? So it comes out that the אריה שבתורה is this this level as relates to the מרכבה is תורה שבכתב. ושור שבתורה, זה בחינת בי שרים ישורו, the or ישרו. The שור is a lashon of ox, it's also a lashon of of of authority. We we see, and this is a a whole another topic, the idea not just of Torah shebe'al peh, one element of Torah shebe'al peh is that the Torah shebichtav is, in a certain sense, CliffsNotes, right?

In other words, you have to put on tefillin every day. What are tefillin? Where do they go? What does בין עיניך mean? A person is חייב מיתה for for violating Shabbos. You can't be חייב מיתה unless there are specific parameters what that takes. The Torah doesn't speak to it, right? There are many things that when you look in the Torah, it's clear that there is a a companion that goes along with it, all of this was given on Har Sinai. But the another element of Torah shebe'al peh is תורה לא בשמים היא, we go בתר רוב.

There's stories in the Gemara where the רוב went even against a bas kol, like a heavenly voice, and part of part of the system that Hakadosh Baruch Hu gave us—if you ever have a chance, look actually in the introduction of Igrot Moshe, it's not that long, maybe on a Shabbos afternoon—he says what happens, what would happen if the if חז״ל פסקנ'ד, quote/unquote, wrong, not like the אמת of of שמים? But there's an אמת of פסק, and if something follows the rules of פסק, that becomes רצון ה'.

Part of what the Torah wants is for us to follow Chazal, and there are chiddushei Torah, right? We have sugyot of אלו ואלו דברי אלקים חיים. How could that be? It's because Hakadosh Baruch Hu invested that the world, that Chazal, that the chachamim have this koach of of developing Torah that that is itself Torah. So again, that's its own topic, but what you see over here is ושור, שרים, authority, rulership, that Chazal had this, this is a lashon of of שררה. So we see that the אריה is the Torah shebichtav, the שור is the Torah shebe'al peh, that that the talmidei chachamim are בעלים of Torah on themself, they're שרים and מלכים, it's a Gemara in Gittin.

ונשר, we said, is a lashon of חידוש שבתורה, זה בחינת חידושי דאורייתא, בבחינת תתחדש כנשר. How could there be anything that's a chiddush if every if if everything is in the Torah and the Torah was given on Sinai, what does it even mean that there are chiddushei Torah? Does it mean that just something that was always there that we didn't have before, or we could say that it's like a a coal, when you blow on a coal, so if you cut the coal open, there's no fire there, it would just be a glowing ember, when you blow on it, it manifests into something else, but everything was really there from the beginning?

You could have chiddushei Torah that that don't agree with each other. How could So in our terms, in the world as we see it, there's points of conflict, not everything can coexist, but on the level of the on the level of theoretical, if you learn math and there's, I don't know, the the there's something called imaginary numbers which could be very useful in terms of figuring certain things out, but it doesn't have any expression in reality. So in our reality, אי אפשר שניהם אליבא דהלכתא, but on the level of Torah, there are there are chiddushei Torah, some of them don't necessarily don't necessarily align in the world of halacha, but, but there's a system by which we can have Chazal come out with differing opinions,

and chiddushim, and things that, things that we didn't seem to have access to before, that in each generation הקדוש ברוך הוא left over place for for the talmid chacham of that generation to come up with certain chiddushim. This is a certain, also an element of תואר האדם שבתורה, זה בחינת זאת תורת האדם. The the that the that the the way that we're going to relate to it over here, so there's a little bit of a difference in this girsa and there's another there's another girsa in this Torah.

The other girsa seems to relate to the Torah being a קומה שלימה of רמ״ח and שס״ה, עשה and לאווין, that the that the Torah is structured in a צורה of an אדם. Again, not not an אדם like a person, אדם, our אדם, human beings are also structured in צורת אדם, the the the קומה שלימה of an אדם. That's why when we say Shema, it says that there's 248 words when when the chazzan repeats השם אלקיכם אמת, or if a person I guess is davening biychidus they could say Kel Melech Ne'eman, or other things are brought down also how to be mashlim.

But that there is a certain there's a certain tzurah where there's a תיקון הגוף that comes from a person doing particular mitzvot. The Chafetz Chaim talks about it, that if a person talks lashon hara, so then that's going to affect the בחינה of their נפש at the level of their mouth, and so forth. So people are familiar about it from ספר Chafetz Chaim or Shmirat Halashon, where he talks about it. But in any event, so that relates, but over here it seems the Rebbe, it here seems to say that that might not necessarily be the peshat in this, in this גירסא, because it says זאת תורת האדם ויש בה קלות וחמורות שהם בחינת מסכני ועתירי.

The מסכני ועתירי seems to be taking from one, giving to the other, like we said, poor and rich, the Rebbe, the talmid, the the shleimut of of a noten and a mekabel, the shleimut of being able to be mashlim from different places. And that's more manifest in this idea really that we mentioned before of the of the י״ג the י״ג מידות of Rabbi Yishmael, of קל וחומרים, of being able to take the Torah which is rich in one place and poor in another place, so to speak, and being able to find the דרשות, to be able to unpack the תורה שבכתב.

That's a lot of the avodah of our Gemara. It's it's clear when you go through, when you when when you're learning many times that the חז״ל had a מסורה for a particular halachah. There's not even a question about the הלכה, it's being able to trace it back into the Torah, to understand where in the Torah, where in the תורה שבכתב, where in חמישה חומשי תורה הקדוש ברוך הוא is giving this these halachot, or maybe they there's an אסמכתא. There's מחלוקת about exactly what the role of an אסמכתא is as well.

But understanding where the Torah gives us room to have דרשות and to find the universe of halacha and the universe of of of everything within the Torah. וכסא שבבחינת התורה, כסא is a chair, it also means to cover up. הם דברים שכיסה עתיק, עתיק יומין. These are things that HaKadosh Baruch Hu k'vayachol covered up. והם מכסים את עצמם בסיפורי התורה. They cover themselves up in the narratives of the Torah. With this I will just tell you, just very interesting, from Sefer Shomer Emunim, which again we might be putting up some of these some of these shiurim, but it's a discussion, it's a discussion about whether or not people should learn the פנימיות התורה, the סתרי תורה.

Should a person just leave themselves within the ד׳ אמות of halacha and avoid or say that it's unnecessary to approach this other חלק of Torah? And one of the questions that he addressed, this is in question or answer format, is why the, it's one thing to say that there's פנימיות התורה in the world of halacha, this is what's going on behind the scenes when you shake a lulav, when you put on tefillin, when you put on tzitzit. But in the narratives of the Torah, so why is it necessary to say that anything is missing?

We have peshat in the story in the way that it's written. Why superimpose, why put an entire level of meaning into the narratives of the Torah? And he he answers over there that do you think that the that the סיפורי מעשים are just written שלא לצורך? It's just it's just an historical account? It's like in the end of Megillat Esther, if you look at the last pasuk or two, the Megillah says, if you want a history of פרס ומדי, go look in the דברי הימים פרס ומדי.

The Megillah is not a newspaper, the the Megillah is is a an expression of HaKadosh Baruch Hu's role in the world where you could be medayek in every single word, the unbelievable גדלות, or in one one way that we could relate to the גדלות of the Megillah, is that we come to a place where you can bring out through the actual events, and you can literally see yad Hashem by the end of the year. The year starts in Nisan, by the end of the year in Adar we can see just as clearly as by the עשר מכות and the Yam Suf and a full-blown revelation that does not work its way into the everyday.

By the time we're done going through the process of the year in avodat Hashem, we can see HaKadosh Baruch Hu just as clearly in the events that are going on around us as we can in קריעת ים סוף. But this does not mean that it's a history book. If you want to just see the newspapers, go look in the chronicles of פרס ומדי. The Megillah is not a history book. That's in the last couple pesukim. But over here, he brings, do you think this was the ta'anah of Menashe ben Chizkiyah that he said, does Moshe - Moshe Rabbeinu have nothing to write in the Torah other than אחות לוטן תמנע?

It's talking about some of the genealogy by by Esav and by Eliphaz. He says certainly you can't just say that the Torah is a Reader's Digest, that there's that there's stories or even ethical imperatives in the Torah. Then you're essentially saying that there's no difference - maybe you could say the Torah is a better one - but there's no difference between the Torah and any Farmers' Almanac, anything like that. Chas veshalom to say that. And the truth is that it doesn't even make sense, because when you look in the Torah, in terms of the narratives of the Torah, it's clear that if Hakadosh Baruch Hu wrote this, he would have given it - either there would have been a system to giving it, and if

the system is just to tell us over the story, as we look through the אלופי עשו, the the the מלכים of Edom, which in the Sifrei Torah as we go through it is hinting to some of the very lofty concepts. So he brings some of the kings it says what what the city's name is. Sometimes it doesn't. Some say the person is let's say from Batzrah, sometimes from the land of Teiman, sometimes no place is mentioned at all. Some of the kings have their father's name mentioned.

One of the kings, the wife is mentioned. From the story's point of view, these are things that don't add or detract. Think about how many pesukim in the Torah are in the entire מעשה בראשית - 20-something pesukim, 31 maybe, I forget. Think about how many pesukim are given to us just about the donations of the Mishkan. From the point of view of a story, we have Avraham Avinu coming onto the scene in about the year 2000, a little earlier, that's already by Parshat Lech Lecha. So you have two parshiyot going through 2,000 years, then you can have an entire ספר focused on on a different part.

There doesn't necessarily seem to be there doesn't necessarily seem to be, from the point of a story, reasons why certain things would be focused on and certain details would be brought out. Yes, it says by Eliezer Eved Avraham that it goes through many, many pesukim where he tells over, so the Rashi tells us over there, you see that even the שיחה of the עבדים of the אבות is more important than other parts. But lama'aseh, you have more pesukim in the Torah given to Eliezer's account of what was going on by Avraham Avinu than the entire מעשה בראשית.

Clearly, if every word is calculated and every word is important, there are things and details and certain areas where from the point of view of telling over a story or other musar-type of things you would not be able to account for these type of discrepancies. And in fact, there's a Zohar which says, טפשין דעלמא, I think we read this last time, לא מסתכלי אלא בההוא לבושא דאיהו סיפור דאורייתא. It's only a tipesh that looks at the clothing that a person's wearing, right? The king is wearing clothing, and instead of saying, "Oh, this king is unbelievable, and he's wearing this clothing," we say, "Look at this unbelievable shirt." The person A tipesh looks at the לבוש, and he looks at that as the main event.

ולא ידעי יתיר, and he doesn't know that there's anymore. ולא מסתכלי במה דאיהו תחות ההוא לבושא, he's not focused on what's underneath the לבוש. His eyesight stops at only what's on the surface. אינון דידעין יתיר, but the people that know more, לא מסתכלין בלבושא אלא בגופא. They're the ones that look at what's under the surface, דאיהו תחות ההוא לבושא, what's underneath the לבוש. חכימין עבדי דמלכא עלאה, אינון דקיימין בטורא דסיני, the chachamim that are the עבדים of the מלך, they're the ones that stood at סיני, לא מסתכלי אלא בנשמתא, דאיהי עיקרא דכולא, אורייתא ממש.

They They're the ones that looked only at the neshama of the Torah that's really the ikar of what's going on. And they understood that in the סיפורי מעשיות of the Torah, in the narratives of the Torah, there's really be'etzem a פנימיות to it. And לעתיד לבוא, לזמנא דאתי, זמינין לאסתכלא בנשמתא דנשמתא דאורייתא, we're going to see the truth. Now, if we would be exposed to it, it wouldn't even necessarily mean anything to us unless we're able to elevate ourself and elevate our kli to be able to relate to it.

But le'atid lavo, we will be able to relate to the neshama of the neshama of the Torah. Then we have ויושב על הכסא, the הוא עתיק יומין, it's the what the now we Again, we don't talk about Hakadosh Baruch Hu himself, but it's this manifestation, this unbelievable עתיק יומין, the the ספירה of כתר עליון, that's called יושב על הכסא בבחינת ועתיק יומין יתיב, that the this unbelievable level of Torah of of the סתרי תורה, the פנימיות, this is on a level of being drawing down an attachment of the רצון עליון of הקדוש ברוך הוא, ואופנים שבתורה הן הן גופי הלכות.

When we say גוף, it's not that this is the גוף as opposed to לבוש, it's the גוף actually in terms of the נשמות within the גוף. The Likutei Halachos talks about the פנימיות in in certain הלכות, right? The the גופי of the Torah, the גוף of the Torah is the הלכות. This is the the way that we relate to it in an actual articulable way, the ד' אמות of הלכה. This these are the גופי הלכות, these are the אופנים that the פנימיות is resting on. And now we finish this this section for now, and then just one more paragraph showing that the צדיק, when he's able to affect the this מיין נוקבין, this this elevation of of the רצון of the ליקוט of the נפשות,

he is able to gather in all of the people and and and step into his role as the as the the making every all of כלל ישראל and his תלמידים into a cohesive unit to generate a תיקון at the נפש level with a corresponding influx of שפע at the Torah level: תורה שבכתב, תורה שבעל פה, חידושי תורה, the י״ג מדות שהתורה נדרשת בהן, the סיפור the פנימיות that are in the סיפורי מעשיות of the תורה, drawing a connection from the פרצוף of עתיק, which we'll leave alone for now, as well as the the the פשטות of the גופי הלכה, the הלכות.

וזה שמביא בתענית, that's the Gemara in Ta'anit almost before we get to Rabbah bar bar Chanah, first we show how these these ideas are represented in Gemara in Ta'anit: מעשה דרבי יונה כד הוה אצטריך עלמא למטרא, when the world needed rain, אמר, אזיל ואייתי בזוזא עיבורא. I will go and buy grain, עיבורא, for a זוז. He didn't want them to know where he was really going, to daven. והוה קאי באתר עמיקא, he would go to a deep place, באתר צניעא, a covered-up place, מכסי שקא, covered up in a שק, some sort of a a garment, a covering, ועל ידי זה, ואתי מטרא, and through this, the rain would come down.

כד הוה מצטריך עלמא למטרא, when the world needed מטרא, needed גשם, this is a reference, היינו תורה. Torah is called מטר, like we see, כמו שכתוב: יערוף כמטר לקחי, that my teaching should drip like dew, but לקחי over here is the Gemara says is אין לקח אלא תורה. That's compared to rain, and it's going to drip. So, we see that the world needed Torah. Again, in our concept, we were talking about to connect us to הקדוש ברוך הוא and השגחה פרטית, and what we have to do in order to get it.

ואמר: אזיל ואייתי בזוזא עיבורא. I will go and I will bring תבואה that is purchased for a זוז. עיבור, זה בחינת עב רעו or ריו, רעו. It's a בחינה of עב, which is a גימטריא of chesed, and רעו, רי״ו, which is a גימטריא of gevurah. And if you put this together, ע״ב is 72, right? ח and ס is 68 and 4 is 72. רי״ו is 215, or rather 216, as is gevurah. From the gevurah, the ר is 200, the ה and the ו are 11, the ב is 2, that's 13, ג is 16.

So we see that that עיבור, לשון of עיבור of עיבור is if you split it up, is is עב and רעו, which is chesed and gevurah coming together. עב הוא שיכוך, it's a calming down. We said that that שככה is a gematria also of Moshe. This is the role of the tzadik that comes to do this, that he's able to calm down the heat of the time of ממון. So this is עב is a לשון of שיכוך, which is לשון of chesed, which the chesed is there to cool off the the fire, the gevurah, the burning desire, which comes really from a holy place.

We want בעצם to have an insatiable thirst towards getting getting closer to the Ein Sof, but when this is misdirected, it can become an unsatiable desire towards תאוות ממון. And the In fact, the Torah, we'll see in תורה כ״ג, פנים דסטרא אחרא שהיא מטבע, היינו תאוות ממון. So this רעו, זה בחינת חמימות, this burning desire that needs a מיתוק, it needs to be calmed down. Once it's calmed down, בזוזא, זה בחינת תאוות ממון, and what we're talking about is זוז, which is a reference to the תאוות ממון.

And this started off the whole process. In our Torah, this is where the tzadik came to bring daat into the world by calming down the תאוות ממון, being able to gather the נפשות, and so forth. So it says, היינו דאזל לשכך תאוות ממון כנ״ל, to start off this process, Rabbeinu Yona went to calm down the תאוות ממון through giving tzedakah, which is a רוח נדיבה, which calms it down. והוה קאי באתר עמיקא, I'm going a little fast through this because at this point hopefully we're familiar with this, but it's tying ing it together in the pnimiyut of this מאמר חז״ל, of this מעשה, והוה קאי באתרא עמיקא.

He was in a deep place. על ידי ששיכך תאוות ממון, זכה לאתרא עמיקא, from the fact that Rav Yona was that Rabbi Yona was able to cool off the תאוות ממון, he was zocheh to a deep place, שהוא בחינת חסד, because from being מבטל the חרון אף through the through being ממתק a sweetening of the גבורות, so then the חרון אף which is generated by avodah zarah of תאוות ממון was cooled off. He was zocheh to chesed. Chesed is a is a reference to עמוק is a לשון to chesed, why?

Because chesed is the אור היום, it's like the light, כמראה החמה עמוקה מן הצל. It's a Gemara that says that the light of the חמה of the sun is deep when you're looking at it against a darker area, it appears to be deeper. Vechesed which is יום הוא אור יום, and אור יום is עמוק. So we see that that אתרא עמיקא is a לשון of chesed, כמו שכתוב יומם יצוה ה׳ חסדו. So we see that chesed is יום. ועל ידי ועל ידי החסד זכה לבנין הבית. So through the fact that the tzadik is zocheh to chesed from cooling off the תאוה of ממון, through this chesed he's zocheh to בנין בית, which cuz it says ואני ברב חסדך אבוא ביתך, that chesed makes brings בנין

בית המקדש, or בבחינת בנין בית המקדש even in our days, לבחינת שכל, and therefore he'll be zocheh to שכל כנ״ל, which, by the way, I believe that the AriZal brings, or maybe based on the Zohar, I think I heard it from Rav Mimon, that when we have that structure of י-ה-ו-ה, the י-ה are the חכמה and בינה, the אבא and אימא, but these are representative of שכל. There's three parts we know of the of דעת: חכמה, בינה, and דעת. And therefore, if you have the the י-ה is 15, that's representative of the מוחין, the מוחין are three, so 15 times three is 45.

What's 45? גימטריא אדם, or שם מ״ה, but it's גימטריא אדם. And אדם, what makes an אדם distinguishes the אדם? The שכל, right? Which manifests itself in the speech. But it all it's just one, when you have the פנימיות, everything comes together. וזה אתרא צניעא, so we see that Rabbeinu Yonah, when he wanted to bring down Torah, so he went to go cool off the תאוה of ממון, which means that he right, that's what it says, that he went with the with the זוז to with the עיבור, with the עב רעו, to bring a מיתוק in the חסדים and the גבורות.

He was doing this to calm down the זוזא, to calm down the תאוה of ממון, and this this way he was zocheh to bring chesed into the world, which was standing in a deep place, cuz chesed is like יום which is deep. And in this way he was able to bring chesed is ואני ברב חסדך אבוא ביתך, is able to bring שכל. We saw earlier the בית המקדש is is a reference to דעת, לבחינת שכל כנ״ל, וזהו אתרא צניעא. And this is what it means: a צנוע מקום, שהוא בית המקדש, שהוא השכל, because from there is where דעת from שכל comes into the world, כמו שכתוב ואת צנועים חכמה.

צנועים are zocheh to חכמה, and therefore a מקום צנוע is a רמז to חכמה, which is the בחינה of Beis HaMikdash. והוה מחסי שקא, and what does it mean that he was in clothing a שק? It's the בחינת לקיחת נפשות להעלות אותם to the Shechinah, that שק is going to be a reference to his talmidim, to the נפשות, that the tzaddik comes to to bring together, to elevate towards הקדוש ברוך הוא, to be mechadesh them בשם עיבור, we saw like in the נשר, right, כנ״ל. ולוקח נפשות חכם, the chacham is going to gather together these נפשות, and and these are going to be his levush, these are going to be a שק, we explained by by the word כיסי in when we compared to the

מרכבה, כלליות הנפשות הם מכונים בשם שק. Why do we call this levush of the You know, it's interesting, inasmuch as the people are able to achieve their גדלות through their attachments to the tzaddik, the tzaddik's role is where he is bringing the people he's bringing the people together, and he's able to find their greatness. It's one cohesive unit. כי הם מתעדנים משקי דנחלא. Why are the people the levush of the talmidim, the נפשות that he gathers, called a שק? Because they are מתעדנים, they delight משקי דנחלא, from the drinking, drawing the drink down from the river, from the brook.

Why is this called a שקיא? It says ובבחינת והשביע בצחצחות נפשך, when the tzaddik it's a pasuk in ישעיהו, but when the tzaddik is able to bring them up and uncover this Torah, so then they are going to draw down with the clarity, they're going they're going to get rid of their פיזור נפש, which is all over the place, and negative רצונות, like the ארי, but also in the תאוות ממון, we saw like the שור, and cleanse their נפשות, and they're going to draw down the the the same tikkun that's going to happen in the מרכבה עילאה, in the Torah, and they're going to draw down to be able to drink from this this clarity, and they're going to satiate their נפשות, ועל ידי זה

ואתי מטרא, והיינו שהמשיך תורה חדשה, שהמשיך תורה rather, that through this elevation, through this this generating the מיין נוקבין, this is where they're going to be able to drink from the corresponding Torah, the Torah of the of the the next level up, which is the which corresponded we said to the over the כסא there was אדם יושב על הכסא, the Torah of of of עתיק, the Torah of פנימיות, and the נשמה, the נשמה of the Torah, and the נשמה of the נשמה of Torah, which is really like the Torah we said of עתיד לבוא, when everything, when all of the the צמצומים we're able to get past a lot of the coverings and really attach yourself to the פנימיות of Torah, and this is בבחינת

ויורד עוז מבטחה, that the strength, the Torah will be brought down through the tzadik, through this process of tikkun. Okay, I think we're going to stop here, and we will leave the rest for the for

the next