LM 13.5 — Ashrei HaAm, Part 5 of 5 · תורה י״ג

Be'ezrat Hashem Yitbarach, we're going to finish Torah י״ג. Well, you're never really finished. It's almost every time you learn anything, you feel like you want to go back to the beginning, because everything else becomes so much richer. It's it's almost like a circular limud instead of a a linear limud. It's just a question of where you dive in, but you almost have to know everything to know anything. But in any event, we go forward. Just to bring us up to speed, I'll use Rabbi' Chaim Kramer's note to to help introduce us or reintroduce us to where exactly we were holding, then we will finish the last little piece of the material and go into the ma'amar of Rabbah bar bar Chanah.

So we had started off and said that giving tzedakah breaks one's תאוות ממון, cools off the תאוות ממון, which draws it connects a person with a higher degree of השגחה פרטית, a philosophical concept on its own. Obviously, Hakadosh Baruch Hu acknowledges everything, sees everything, runs the world. We have Gemarot, מאמרי חז״ל that tell us that every blade of grass has a certain amount of a malach, divine energy, telling it to to grow. But in any event, we're able to connect to a higher degree of השגחה פרטית, generally obviously a super positive thing, although yes, in terms of having a closer connection, that puts a bigger responsibility and accountability on a person.

Having said that, the tzedakah is also a revelation of of Mashiach, when the ta'avah of ממון, which we discussed at length, the nature and the character of תאוות ממון vis-a-vis other ta'avot, so when that's nullified, that will be a בחינה of Mashiach, eliminating the חרון אף associated with this עבודה זרה, as it were, of תאוות ממון, and introducing דעת into the world, and that will be a בחינה of בית המקדש. Now, this is when in doing this, a person also experiences joy, contentment, שמח בחלקו, and this makes a lot of sense if you think about it.

When a person views their assets as almost being a פיקדון from Hakadosh Baruch Hu, Hashem gave one person character A, one person character B, one person asset C, D, whatever it is, different capabilities. It might be In this case, we're focusing more on money and tzedakah, but it could be any sort of a a skill or something that one has, and a person understands that along with that comes a responsibility to use it for what he his תכלית in life and to be able to contribute, so then he's not going to be, let's say, a carpenter looking over at a jeweler's hammer and saying that it's more exquisite, or a jeweler looking over at a carpenter's hammer and saying that it's bigger.

The more that a person connects to השגחה פרטית, is able to give tzedakah, take things and say, even on a level of ma'aser, right? I have ten things. I don't have ten, I have nine, and then Hakadosh Baruch Hu gave me an extra one in order to pass along. When a person integrates that idea into his into his self, into his personality, so that allows a person to be שמח בחלקו. Now, this idea of bringing דעת into the world, which is a בחינה of בית המקדש, a chacham, a true chacham, who has התבטלות, who's able to almost nullify himself, I'm thinking maybe at some point of trying to go back we've discussed the the role of the tzadik and the role of the chacham vis-a-vis

himself, vis-a-vis the individual, the community, maybe trying to put some of these pieces together to keep it current. But in any event, the tzaddik is able to come to this בחינה of of of breaking his תאוות ממון and introducing chesed into the world and דעת, and through this דעת, he will be able to actually bring down access this Torah, this דעת, and bring it down to the world. The way that he does that, the way that he does that is when people come to the tzaddik, so there's there is really different relationships.

There's we've discussed at length in Torah Daled on an individual level relating to the tzaddik, doing וידוי, how the tzaddik is able to bring one up, but also on a communal way, we said that even if a person knows exactly what their their piece of the puzzle is, their their חלק, their piece of the משכן, but it takes a Moshe Rabbeinu to be able to take every piece that on its own is perfect and to be able to bring them together so that the שכינה will be שורה.

So when the when the people come to the tzaddik and the tzaddik is able to now take their רצונות, first of all, fit them into a superstructure, and second of all, people have different מדות and their מדות can be used for good or bad, and the tzaddik is able to be מעלה these רצונות, מעלה these נפשות, he's able to create a superstructure where we, through a level of of coming close to Hakadosh Baruch Hu, b'mesirut nefesh, and he's able to coordinate this and elevate that, so then he will be able to bring down this this higher-level Torah, as it were, into the world, which is, in a certain sense, a בחינה of of עתיד לבוא that we can have now.

And we discussed how this process is a is a תיקון of the מרכבה, got a little bit technical. We discussed the different חלקים of relating to Torah in terms of of תנת״א: טעמים, נקודים, תגין and אותיות. We discussed how it relates to the parts of the eye, again, how different things are represented, because the more that we are able to bring ourselves close, the more that there's a corresponding increase in the level of השגחה פרטית that we that we have. So now we will be going forward, and, again, we will finish up what we've been talking about.

So this is in the אות ו as I have it, and it says that not any tzaddik, this is not just, you know, a person who seems to do a lot of mitzvot and learn a lot. When we talk about the tzaddik, the tzaddik is a person who's fit for his role. And in order to find this tzaddik or this חכם, אז צריך לבקש מאד ולחזר אחר חכם כזה, a person has to do do a lot of research. It's a it's a it's a search, not just anyone will be able to to fill this role, ולבקש מהשם יתברך, and to daven from הקדוש ברוך הוא, שיזכה למצוא חכם כזה, that he should be able to find a חכם like this.

The Rav Attiya version over here brings in his note, brings in his note that, and let's say we don't have, at this stage we don't have a חכם who's holding on this level, so the עצה, we've been talking about the idea that a חכם is able to bring down this Torah, just a a side point by the way, but I think it's just something interesting to chew on, a point that I heard Rabbi' Aharon Lopi(a)nski talking about. When it comes to avodah, there's different different, and this is my presentation of it, so if I'm misstating, then you can attribute that to me, but there's different levels of avodah or different aspects, different בחינות of avodah.

One בחינה of avodah is taking things and connecting them back to the source. So when you give, let's say, tzedakah, when you give a קרבן, right, you take something that's in this world, and it's and and you're able to almost like give it back, to reconnect it, to say that this comes from Hakadosh Baruch Hu, this is here for a purpose, Hakadosh Baruch Hu, you're the one who put this here. It's not I don't have the autonomy to use it. How do you know how to understand the structure?

You you do that through Torah, but the Torah is really a system coming or it's a it's a it's a דעת that's coming from without. חידושי תורה are being introduced into the world. You see people, and certainly in contemporary times, that have, you know, it's very nice that they're that that certain people value the idea of of their understanding of morality and ethics, or you know, they want to engage in certain philosophical things, make the world a better place instead of just engage in certain gashmiyusdike things.

But we see how much that can take really a left turn, because ultimately, if you say, well, you know, you we we have we have, hey, why do we have money? We have money. Why do we have money? Money is for necessities and luxuries and to be able to to do good, not to be selfish. Well, what's good? Well, we see a need. At some point, you go up, up, up, up, up. The only way to really nail down what the true avodah is, how we can connect to the true reality, is if you're anchored in some sort of an objective truth.

For us, that's Hamakom, that's the greater context, that's ישראל ואורייתא וקודשא בריך הוא חד הוא, that's what Hakadosh Baruch Hu, as it were, injects into the world. We're anchored we're we're anchored into the true emes. Otherwise, it's just like a ship that has the anchor in the ship itself. It it it it becomes it becomes circular, it'll sink. There's nothing really to there's nothing really to keep it. So on one hand, we have the avodah of looking at what we have, our ממון, and understanding what what there is to do with it.

We connect it back, we give tzedakah, we break our תאוות ממון, and that is able to connect things back to the שורש. How how do we do that? And it goes higher and higher. So we have the Torah. How do we have the Torah? We have to bring a connect with the Torah. The way that we do that is through talmid chacham, and we bring in our connection to the emes, to the Torah, to Hakadosh Baruch Hu, using the tzaddik to coordinate the the the each individual, and ultimately Klal Yisrael as a superstructure so that we're able to connect beyond us to to the to the Torah coming in.

On the other hand, if people just, you know, have charitable causes or things that are otherwise nice, yeah, and if you look at them and you isolate them, you look at the act, you might think that it's very nice. But if you're not ultimately connecting what we spoke about before, מים נוקבין, מים דכרין, a corresponding a hashgachah, connection with Hakadosh Baruch Hu, with the with the true source, with the true תכלית of the world, so then at some point, everything just becomes self-centered and selfish. And it it it could be that my notion of what I would like to do might seem to be altruistic on its surface, but if you're not connecting with anything outside of the system, everything is ultimately anchored and limited

by whatever my perception is or society's ideals. And like I said, I don't think that we have to clarify more. So this this piece is really is really tremendous. So he says we we have to look for this chacham to be able to give us almost access as we come together. Like I said, Torah D was very good in terms of the relationship with the tzadik, so you can go back and listen to that. I should really I wish I had all these better on my fingertips.

But but as individuals, but ultimately as a community, שיזכה למצוא כזה. Oh, so back back for a second, what I wanted to mention from this note over here: now, let's say we don't have a chacham, what do we do? When the tzadik had introduced this Torah, this Torah from without into the world, so that Torah has that capacity, and therefore he says that now we're looking learning Rabbeinu, Rabbeinu's's Torah now, so this can give us an attachment to that Torah, and give us this capacity, this ability to connect.

I'll just read like two words from the note, he's coming off כמבואר Likutey Halachos. So I'm just going to read the words. It's in חושן משפט, חלק ב', הלכות אבידה ומציאה, ג' ה': כל ימי הצדיק הוא בחינת יום, the days of a צדיק are a יום, a בחינה of יום, ואז עיקר המשכת הדעת והתורה שהמשיך עלינו, ואחר הסתלקותו שהוא בחינת לילה, but when he is removed from us, he's taken from us and now it's a בחינה of לילה, so now it seems that the נסתמו תרעין, the gates of גן עדן are closed, and we don't have access to that דעת.

אך אנו מחיין עצמנו בהתורה שהמשיך עלינו ביום. So what we can do is we can attach ourselves, right? We talked about, I think it was the last Torah, we talked about נשיקין and being able to, the life force of the צדיק was the Torah that he that he brought into the world, that he expressed. When those, when we say אמר אביי, אמר רבא, we learn Rabbeinu's Torah and it comes out of our mouth, we have that connection, that נשיקין, the Torah is alive through us, the צדיק is alive through that.

והיינו בחיים חיותו, כי צדיקים גדולים שהם בחינת משה, they are the what we call them Moshe, Moshe Rabbeinu, the גדול הדור, the צדיק הדור, this is the role that they play in each generation, הממשיכין חידושי תורתם על ידי עלית הנפשות. So they went through this process of עלית נפשות to be able to connect to the to to bring the Torah into the system, to be able to connect us from the super, the the המקום, the context, to be able to connect us to הקדוש ברוך הוא, והם ממשיכין התורה ממקום עליון נורא ונשגב כזה בשכל נשגב כזה, עד שיש כח בתורתם להשיב ולהחיות כל הנפשות העוסקים בתורתם לנצח, כי התגלות תורתם היה על ידי שהעלו נפשות, ובגודל כחם העלו את כל הנפשות העתידין לבוא, etc., etc.

So there is this נצחיות, there's a time. We obviously live within the boundary of time, but time is a creation, and the energy that was that was put into the beriah, that was brought into the beriah with the Torah that the tzadik through being מעלה the נפשות and going through this process and bring the Torah, that's still there, that's inherent in the Torah. The Torah is just as much alive now when I when it comes out of our mouths as it was when it was stated initially.

And when we're able to be osek in the Torah of the צדיק, חוזר ונתחדש נפשו בבחינת עיבור, מחמת שזאת התורה נמשכת מעליית התחדשות נפשות, and it affects the nefesh going forward. So we have access to this also, as much as, on one hand, he talks about having to look for the tzadik, but what when we find that tzadik, and I guess even if it's not in our generation, we have Rabbeinu's Torah that we're learning now, we're able to connect to the Torah and that process, and we're able to connect to that from from where we stand.

So he says this tzadik who's totally נקי from תאות ממון, that's what we said, really that's a בחינה of לעתיד לבוא, but this tzadik who has done this in even in this world, as he stands he's broken this תאות ממון, this tzadik is able to connect and to bring to bring the nefashot, which is an element of his role. There's a Chazal tell us talk about whether the Shechinah was שורה on I think Moshe, on nevi'im, that at times when the the the role of the נביא is ultimately when the people need that נביא.

If you have a teacher with no students, then they're not teaching anything. So part of the tzadik's role is not just that he should connect in a vacuum, part of what the tzadik, the chacham does is to be מעלה נפשות, and it's through this, through using his talmidim and the people, the the כלל ישראל, through this, it's not just that we are a second fiddle to the tzadik. The tzadik in his role, yes, he's achieved the individual, you know, quote-unquote "success" as it were, but but if he's filling this role, it's through bringing us up, so we are one unit, it's a שלמות.

So what he does is he is יקבץ the nefashot, he gathers together the נפשות, בבחינת ולוקח נפשות חכם, one of the responsibilities of the chacham, that's what he does, he's לוקח נפשות, ויעלה אותם, and he elevates them, ויוריד עמהם תורה, and then he's able to bring back the Torah, because the חכם is דווקא the one who is able to do this. The reason that we have to search after a חכם like this is כי גם החכם בעצמו אי אפשר שיעשה זאת בשכל אחד, כי אם בשני שכלין.

This is a complicated process. This requires a great chochmah, there's two different elements going on. One, מה שמקבץ נפשות הוא שכל אחד, and number two, מה שמעלה אותם ומוריד עז מפתחה, that he's able to bring down the תורה, הוא שכל אחר. Now there's different ways, it's sometimes it almost it seems to be potentially that there's multiple steps in the process, so sometimes we we it seems to be, just to keep I guess in mind not to confuse it when we talk about two שכל, two parts of the process.

One thing that a צדיק does is, like I said, even if everybody is operating as an individual, they need to be brought together, there has to be a קיבוץ נפשות. Another thing that has to be done is a person comes with his ratzon, and he wants to do teshuvah, he doesn't know how to do teshuvah, the צדיק will help be מעלה and and put each one in place, be able to be מעלה that ratzon, be able to be מעלה that נפש. So there's there's just being a קיבוץ נפשות, putting everybody together into a understanding how things fit together, there's being able to be מעלה the ratzon of the כלל, and then there's being able to connect to to bring down to bring down the Torah

into the בריאה. So, he says that this role of a תלמיד חכם over here he says number one is מקבץ נפשות, and the other one is to be מעלה - he puts these together - to be מעלה them, and made them as מפתחא. So, the צדיק, the חכם, the Rebbe, his job is not just to be a pedagogue, not just to give over information, it's to connect, to engage, to attach, to develop this unit, this interdependence, I guess maybe you could call it, where everybody is coming together to be מעלה our ratzon to haKadosh Baruch Hu, וזה, and this idea of two שכלים, שכליים, right?

קיבוץ נפשות and העלאת נפשות, which over here we're really putting together 'cause it's I guess it's one closed process, even though by תיקון מרכבה עילאה תתאה we discuss two separate things, one is being מעלה נפשות, one is bring down the Torah, but over here we're saying the קיבוץ נפשות, bring them together, and also to be able to elevate them, that actually corresponds בחינת שי״ן של שלושה ראשים and שי״ן של ארבעה ראשים. Now, this is a little bit beyond us probably. The שי״ן של שלושה ראשים, it corresponds, it's on the right side of the תפילין של ראש, it's כנגד חכמה, בינה, דעת, אברהם, יצחק, יעקב, but to what's corresponding to this idea, this מוחין, so the חכם is able to be מקבץ these נפשות, and the

the other שכל, the being able to be מעלה them, not just not just the קיבוץ, understanding what there is, is שי״ן של ארבעה ראשים, which breaks up דעת into חסדים into חסדים and גבורות. Now, just to somehow get a little bit of an inkling, something that possibly we would be able to relate to, I'll just read to you the the note over here from Rabbi Chaim Kramer's note. He talks about the שי״ן of the three heads and the שי״ן of the four heads. He speaks out again that the בית, the box of the של ראש has the letter שי״ן on either side.

The one on the right side is a regular שי״ן as we relate to it with three stems, and the one on the left side has four stems, and he brings that the Kabbalah, the tefillin represents the מוחין, the intellect, חכמה, בינה, and דעת, and the two forms of the שי״ן apply to different ways that we relate to the מוחין. The three-stemmed שי״ן refers to חכמה, בינה, and דעת, but the four-stemmed שי״ן is חכמה, בינה, and then, again, it relates to דעת differently, חסד and גבורה, or חסדים and גבורות, and he brings that the Arizal discusses that at length, but in the context of our lesson, the it's it's two ways of of relating to the idea that the that the משפט, the חרון אף, which

we say is is mitigated through combining, through being ממתק the חסדים and גבורות, which again we related to earlier, number one through tzedakah, but number two through relating to the tzaddik who is able in his own right to break the תאוות ממון, and be able through that to relate to bring down תורה דעתיקא סתימאה, and to be מעלה the נפשות in order to do that, and bring this process even now in our times. So, this is represented by the שי״ן. We'll leave it at that, and hopefully, we're able to get something out of it.

These kinda we do we do what we can. It's better to to to read the words sometimes with things that are beyond us, and leave it, rather than try to just, you know, read notes and quote words and not really know what we're talking about, and, chas veshalom, risk saying something that's not right. And he says ששני שינין המה שני שכליים, so these relate to the two elements of what the tzaddik is doing. Now we're going to go into the מאמר of Rabbah bar bar Chanah. I believe that the Chayei Moharan says that there's nothing in the Rabbah bar bar Chanahs that is not in the rest of the Torah.

Having said that, personally, could could be a חיסרון in me, I found that that this מאמר of Rabbah bar bar Chanah seems to flesh out things that might not have been as as clearly articulated in the Torah, so it's it's a it's a bit of an avodah, but again, we do we do our best. וזה פירוש: אמר רבה בר בר חנה, אשתעו לי נחותי ימא, they it was recounted to me through the sailors, the people at sea, בין גלא לגלא, through one wave and another, תלת מאה פרסי, I Wikipedia'd it, and a פרסה is about two and a half miles, so just to give us an idea, 300 פרסה is pretty substantial.

ורומיא דגלא תלת מאה פרסי, the height of each wave was another 300 פרסה, so we're talking about tremendous waves. זמנא חדא הוה אזלינן באורחא, there was one time that we were going in the way, ודלינן גלא, and the wave lifted us up, עד דחזינן בי מרבעתא, until we saw the resting place, דכוכבא זוטא, of a small star, דהוה כמיבזר ארבעין גריוא ביזרא דחרדלא, that it was it was like the area, a certain a certain area to plant 40 measures of mustard seed, which mustard seed is very small, so that would produce produce a tremendous amount, ואי דלינן טפי, had we been lifted any higher, הוה מקלינן מהבלה, we would have been consumed by the heat of the star, ורמיא ליה גלא קלא לחברתה, so one,

one of the waves lifted its voice, as it were, to the other wave, ואמרה לה, and it said, חברתי, משבקת מידי בעלמא דלא שטפת, they saw that the wave was so big and he thought that it like destroyed the world, so he said, "Is there anything that you didn't destroy, ואתי אנא ואחריביה, and I will come and destroy it?" because of the aveirot, we'll see the Rashbam in a second. אמרה לה, פוק חזי גבורתיה דמרך, "See the strength of הקדוש ברוך הוא", דאפילו כמלא חוטא דחלא לית דעבר, the sea, the ocean, the waves does not have the strength, as it were, to pass the boundary of even the sand, שנאמר, "האותי לא תיראו נאם ה׳," do you not fear me?

This is the word of ה׳, that even the sand, it can't go forward. Now let's just see the Rashbam quickly. The Rashbam: בין גלא לגלא, משום דקתני בסמוך ורמא גלא קלא לחבריה, since we're going to say soon that one wave lifted its voice, raised its voice to call out to the other wave, אצטריך לאשמועינן דמשלש מאות פרסי שמע קליה דשחבירו, we're understanding that this is, you know, 300 times about two and a half miles, a big big area. דדלינן גלא יותר משיעור גובהו, the wave raised us even larger, higher than the shiur of the wave itself, והשליכנו למעלה עד לרקיע, all the way up to the star.

אי נמי הבלא דרקיע נפיש עד מהלך קרוב לת״ק שנה שיש מן הרקיע לארץ, or the heat of the star, as it were, of the of the רקיע, reached downwards. But either way, we connected, whether it's because the wave lifted us tremendously higher, the heat of the star came down, but we came close to that heat. מרבעתא, is the שכיבה, the resting place of the star, דכוכבא זוטא, כוכב קטן שבקטנים, a very small star. בזרא, בית זרע, a certain measure of seeds, ארבעים כור של חרדל, forty כור of mustard seed.

ונפישי מכל שאר זרעים, and it's very small. מאקלינן הבלא, נשרפין מחום הכוכב, we would have been burned from the heat of the star. ורמא ליה גלא, נתן קולו, one of the waves called out, כלומר צעק, it screamed, כדוגמת תהום אל תהום קורא לקול. ושמא מלאכים הממונים עליהם הם, says the Rashbam, maybe it wasn't the waves themselves, it was the מלאך, the spiritual force that is in שמים, that represents that it's in charge of this this wave, it's ממונה on these waves. שבקת מידי בעלמא, so one wave said to the other, "Did you leave anything that's left to destroy?" מפני שהגביה כל כך, it was so large, היה סובר שיצא חוץ לשפת הים, he thought that it left the boundary of the ים, ושטף את העולם,

and it drowned the world, ונחרביה, so he said, "If you left anything, I will destroy it מפני עון הדור, they're not destroying it for nothing." אמרה ליה גלא לחבריה, the wave said back, פוק חזי גבורתיה דמרך, כלומר אין לי רשות לצאת, I don't have reshut to go outside of the set boundaries, כמלא חוטא דחרדלא, even כמלא רוחב אחד, even like a string amount, a small amount, איני יכול לצאת חוץ מן החול, outside of the sand, outside of the the beach, the boundary. שנאמר האותי לא תיראו, תלמודא קאמר, and this is the Gemara weighing in afterwards.

So now we will go through this מאמר of Rabbah bar bar Chana and try to connect it to the ideas that we that we expressed in the Torah. נחותי ימא, these are the ones who go down to the sea, or they bring down the ים, the seafarers. היינו ממשיכי ימא, so נחותי ימא, those who go down to sea, over here we're relating to those who bring down the ים. What's the ים? The ים דאורייתא, the חכמים, the ones who bring down, they're ממשיך the תורה לזה העולם, into this world.

These are the tzadikim. בין גלא לגלא תלת מאה פרסי, there were 300, 300 פרסה between each wave, שהוא בחינת ש׳ הנ״ל, that this is the two the two ש׳s, the two elements of the way that the tzaddik is able to connect. רומי דגלא תלת מאה פרסי, one of them was 300 פרסה, שהוא בחינת ש׳ שניה, so there's one ש׳ and then there's the other ש׳. היינו בחינת שני השכלים הנ״ל, this is what we addressed a few minutes ago. שהוא שכל של קיבוץ נפשות, one is an element of of putting together the the כלל ישראל, the talmidim, those who come, they're mevatel themselves to the, you know, so to speak the the the contractor, right?

Each one does his piece, but in order to relate to a a structure, so then you have to be mevatel yourself to the to the mind that that tzaddik has total hitbatlut, he's not doing any specific building, but he's the key to everything. It's it's almost like the the center point which defines defines a whole, isn't really, you know, how big is that point? It's not really a point at all, but it's the the center through which, or, using another example, let's say you have a a machine or a car, right?

So no particular piece is the car. When the car comes together and all the pieces are arranged in such a way, so now all these pieces, it's not just a bag of parts, it becomes a car. The chacham who has total hitbatlut, he's מקבץ the נפשות, he ties them together, he's מעלה the רצון, he ties together the superstructure, and he's מעלה this to הקדוש ברוך הוא, ושכל של העלאת נפשות למימי דאורייתא, so he brings it together and then he's מעלה it to the purpose, מיין נוקבין, מסירות נפש, אלו שני השכלים.

של צדיק שהוא חכם האמת הם בחינת שני שינין כנ״ל. So with this is representative of the tzaddik and the, his role. והיינו גלמים הם נפשות, so the גולם that he is מקבץ, that he brings together, these are the נפשות, בבחינת צהלי קולך בת גלים, lift your voice בת גלים. This is talking about ישראל, או שהיא בת אבות. בת גלים is the the sons of the forefathers, of אברהם, יצחק, ויעקב כמו שדרשו רבותינו זכרונם לברכה, that that the נפשות ישראל are called בת גלים, okay? בין גלא לגלא, between each wave, תלת, oh so okay okay this version brings in, we said that there was another girsa, another girsa of this Torah, so it actually adds in, it adds in over here something that might not have

been articulated as well in our girsa, so I'll just read through this this one line: תלת מאה פרסי אלו חכמי הדור שהם בחינת מה בשלש דברים, that they are a bechina of מה, a בחינה of התבטלות in three different ways, כמו שכתוב אל יתהלל בחכמתו וגבורתו ועשרו כי אם בזאת, וכתיב אל תקרי מה אלא מאה, or מאה, that you introduce the אלף into the מה. I think we also discussed Moshe's ש-מה, but okay anyway this was I think discussed also possibly in the fourth Torah, but weiter: אלו החכמים שהן בין גלא לגלא, these are the תלמידי חכמים that achieved their level of תלמיד חכם again, that have התבטלות in these three different ways, so it adds in something about about the character or the the

way that the tzaddik is, what how he's how he fills this role. But in any event, this חכם is the one who's between the waves, he's מקבץ the נפשות, he's between the the גולם to bring them together, היינו מחברם כל הנפשות בבחינת ולוקח נפשות חכם, that the חכם is one who is לוקח נפשות, he brings them together. תלת מאה פרסי, 300 פרסה, again each wave was 300 פרסה, I guess big, and 300 פרסה tall. So he says: שהיא בחינת שׁין אחת, this is the first this is the first שׁין to be מקבץ the נפשות.

Again, what to teach, how to teach, how how does it fit into the group before being מעלה the individual ratzon, take your ratzon that might be going in the wrong direction and you you you you once you have all of the pieces in place, you know where they have to go, then you have to be מעלה them, you have to to to fit it in so that they connect together. So again, there's different elements, it's not always to me 100% so clear, but it seems to be these different ideas: number one, coordinating and understanding how everybody fits into the superstructure, also a person might his ratzon might be a little bit self-centered, he doesn't have a complete התבטלות, so the tzaddik helps bring out the

best in him to be מעלה that ratzon, and ultimately once once it's elevated, to bring down the Torah. So the first one is תלת מאה פרסי, this is representative of the first שׁין, this is לוקח נפשות חכם, this is קיבוץ נפשות. ורומיא דגלא תלת מאה פרסי, and the height of the wave is 300 פרסה, היינו להעלות נפשות, that's the height, it's to bring it up. זה בחינת שׁין אחרת, this is the second שׁין, which is חכמה and Binah, and then the da'at is a bechinah of חסדים וגבורות, and that's why it's it's broken up into the extra שׁין.

Again going into the under the hood of of how exactly that works, perhaps there'll be another Torah where we can explore that more, but not for now. זימנין חדא הוה אזלינן באורחא, there was one time that we were going in the way, היינו שאנחנו, the seafarers, the ones who were talking to Rabbah bar bar Chanah, the tzaddikim who are ממשיך תורה, נכנסנו, that they entered in to gather together the nefashot and to be ma'aleh them, to be מעורר, לעורר זיווג, to be me'orer a zivug with the מיין נוקבין to bring it up so that they could they could they could affect the zivug and bring down the תורה הנקרא אורח, כמו שכתוב ארחי ורבעי, it puts together going, ורבעי is like lying down.

Chazal learn this out in Niddah that it's a reference to zivug, so we see that אורח is a reference to תשמיש. Again, what the tzaddikim were doing was going to be מעלה נפשות to in order to affect the zivug. ודלינן גלא, the wave lifted us, היינו שדלינן הנפשות למעלה, that we raised these nefashot, these retzonot. בבחינת עיר גברים עלה חכם, the chacham brings up or the the elevates the the city of the strong. So after the chacham gathers together these nefashot, me'orer a zivug, so then it got brought up עד דחזינן בי מרבעתא דכוכבא זוטא, until we saw the resting place of a small star, היינו שגרמנו זיווג עילאה, we were able through being מעלה נפשות to affect a zivug, which we've already discussed at

length this idea. מרבעתא זה בחינת זיווג, so the resting place is a bechinah of zivug, like we said ארחי ורבעי, כמו שכתוב ארחי ורבעי. שכינתא נקראת בשעת זיווג כוכבא זוטא, so the Shechinah, again the Shechinah is really the נוק', לית לה מגרמה כלום, that's the מלכות, כנסת ישראל, The the שכינה is מקטין itself. Now again, we're we're going to read the words to try to understand it, but just to understand, see this part we didn't discuss as much or at least in as clear of a way that I understand in the rest of the Torah itself, but it's talking about the actual זיווג.

So it says in in kabbalistic terms that the שכינה בשעת זיווג is called a small star, כמובא בזוהר, he brings from זוהר, אתעבידת נקודה זעירא מגו רחימותא, that it makes itself into a small and it minimizes itself out of love כדין אתחברא בבעלה in order to have relationship with its בעל. So because of ahavah this is what the מלכות is able to do or it's not able to do a זיווג. I will just to just to read over here the note again that the שכינה makes itself into like a נקודה קטנה.

I believe that it's brought, I don't remember exactly where it's brought, Rabbi Menachem might have mentioned it, that the dot is the שכינה, it's the מלכות, and the ו, that's the ו״ק, that's six ספירות. So you have חסד, בינה, חסד, גבורה, תפארת, נצח, הוד, יסוד, and then the זיווג is where you connect it with the מלכות, right? You connect the the the last ה of the י-ה-ו-ה with the ו. You bring a תשב ה as תשובה. You make a זיווג with the מלכות and the ו. Sometimes that that dot could be a חיריק, sometimes the dot could be in the middle of the ו, and sometimes it's a חולם, sometimes it'll be above the ו.

Again, we're really only referencing some of these ideas, showing how rich even in the נקודות every single thing is. It's hard to really get a get a serious under like a true understanding of it, but what what it appears over here is that when because of the sins of כלל ישראל, they're not holding by a by a full זיווג, so as it were, what the what the שכינה is able to do, the מלכות is able to do, is almost be מקטין itself, to contain itself as it were, separate it out, so that it's not all 10 ספירות of the מלכות.

Every every it would almost be like if you look at a at a picture with pixels, so sometimes if you've ever seen one of those pictures, I forget what they call them, but it's like a you know, you'll you'll take a picture, and then you'll order it'll be made of a hundred pictures. So, and and sometimes when you look at it totally, it's just one big thing. So, every ספירה there's going to be in that bigger picture, there's going to be the מלכות, but the Malchut is made up of 10 Sefirot.

The 10 Sefirot are the building blocks of the world. So, even in the superstructure, and this just continues going on and on and on, you'll have the 10 Sefirot, but each Sefirah is also made up of 10 Sefirot, and each one of those is made up of 10 Sefirot ad infinitum. This is like the DNA, these are the building blocks of the world. The Sefirot are the the way that the the Middot with which Hakadosh Baruch Hu interacts with with with the reality as we know it.

So, but over here the problem is is that the way that we affect a zivug is when the Malchut, which is לית לה מגרמה כלום, we've spoken about before, like the moon that fully reflects the sun, it has total hitbatlut, it doesn't take anything for itself. When Klal Yisrael is not is not acting the way it should, so Malchut does not have complete hitbatlut, so what the Malchut is able to do is it separates off one of the Sefirot from it. My note over here says that this would be Keter, okay, for what that's worth.

Again, when we look at the mochin, we can talk about חכמה, בינה ודעת or כתר, חכמה, בינה. Keter of one level is really the Malchut of the previous level, that's like the the link in the chain. Keter is is above. Okay, leave that for now. And and so what Malchut does in order to allow it to be built up, is it's it minimizes itself in a way that it's able to form a connection to affect a zivug, עיין שם. Okay, so if that's not if that's not a little bit confusing enough, just going back, what we're talking about is the chachamim, the צדיק הדור, which is able through the two different types of sechel as he relates to his talmidim and and so forth, that

he is able to bring them together, be מעלה the nefashot, so create a be מעלה זיווג, so to speak, in the in in the olamot, and then be able to bring down Torah, this this חידושי תורה into the world. והוה כמבזר ארבעין גריוא בזרא דחרדלא. This was like the rested the the area that would have 40 measures of mustard seed. 40, obviously, is a or I wouldn't say obviously, nothing is obvious, but 40 is representative over here of Torah, which is bechinah of ארבעים יום. Now again, this gets a little bit a little bit complicated, but we read it.

So, it seems that well, we'll just read the we'll just read the the the text. כמובא בזוהר, האי חיה כד אתעברא, that there is a particular animal, an אילה, איילא, which is representative of the, איילת השחר, this is representative of the Shechinah, that there is this animal, and it seems that the other animals go to it in order for it to דאוון, and we're going to talk about how it connects and how how the female איילא is able to connect to has this sort miraculous circumstances surrounding its birth.

Again, we're talking about a לידה after a zivug and an עיבור, so what the outcome of that is לידה to bring Torah into the world. So this חיה, כד איתעברא, when it becomes pregnant, אסתתמא ולא יכילת לילדא. It like it's it's womb closes up so that it's not able to be מוליד. עד דאתיא נחש ונשיך בערייתא, until a נחש comes and bites it, כדין אפתח ונפיק מינה דם. It bites it by the פתח where the ולד comes out of, and some דם and some דם comes out, כדין אפתח ונפיק מינה דמא, והיא, some דם comes out.

Now again, there's honestly a very long note over here which goes way beyond the scope of anything that we are going to discuss in terms of what the נחש represents and the דם represents and and whether or not what what why this process of the נחש drinking some דם, which is like דם נדה, is necessary in order for the the לידה to take place the way that we need it to. But we're just going to stick a little bit to the text on this one. וזה בחינת, so והיא שתיא ליה לדמא, this נחש drinks the דמא in order to get its חלק, and then it like leaves the Torah alone.

The סטרא אחרא will leave the Torah alone. וזה בחינת ביזרא דחרדלא. This is a measure of mustard seed, היינו בחינת טיפת דם כחרדל. The חרדל is representative of of דם, because the Gemara says that even when the women, they were machmir on themselves, they would see a טיפת דם כחרדל, they would be machmir, so this is representative of the דם, which again the נחש sustains itself off of the דם in order to facilitate this לידה. ונפיק מינה מחמת הנשיכה בבית הזרע, and it comes out because of this bite of the נחש in the בית זרע, in the area of the ערוה, once the snake bites it by the רחם.

Bizra, פירש Rabbeinu Shmuel: בית זרע. So now there's able to be a לידה. Now, there's a there's a lot of explanation over here in terms of the process with with the the place of the נחש and the דם, and the the נחש being sustained off the דם to facilitate that there should be a לידה after the רחם became very small and very narrow. I don't know exactly, admittedly, how the נחש and all of that, would the that that part of where it's coming out in the מעשה of רבה בר בר חנה is reflected in the earlier part of the Torah, but we will leave it for now.

But going forward, I'm just going to mention the small piece that we had discussed by in אות ב of this Torah and and just let's stick together because there's going to be some there's going to be some money at the end. Okay. So, we mentioned earlier, just to give a small snippet as we go forward, we said, מי שיש לו בחינת משה משיח, I'm just quoting from earlier, יוכל לקבל תורה. The the צדיק, the חכם who has this בחינה of משה משיח, the one who's able to be מעלה the נפשות, the one who's able to be מקבץ and and מעלה the נפשות to bring everyone together in order to effect this זיווג, ויוכל להמשיך הארת התורה ללמד שאר בני אדם.

He's able to bring in this Torah in order to teach all of his תלמידים, all of all of כלל ישראל, the people that are attaching themselves to the חכם. And we've seen earlier Torot, when one person does teshuvah, that really affects the the world at large. It could even bring back a it could even bring back a רשע, it could bring back somebody else who's not attached to the חכם, but changes the dynamic of the world. כי התגלות התורה בא מיחוד, מיחודא דקודשא בריך הוא ושכינתיה, because this התגלות, this introduction, this גילוי of Torah into the world comes from effecting these יחודים of קודשא בריך הוא ושכינתיה, which in a technical sense is קודשא בריך הוא is the the ז״א, the חג״ת נה״י, those six

ספירות, and it's connecting it to the to the נוק׳, to the מלכות, to the שכינה, דלית מגרמה כלום, to the כלי, it's closing it's closing this the it's closing the circuit, it's closing the circle, it brings the shleimut. כמו שכתוב: שמע בני מוסר אביך, and the end of the pasuk is: ואל תטש תורת אמך. אביך דא קודשא בריך הוא, ואמך דא כנסת ישראל. So again, we see the פנימיות the פנימיות of this process reflected in pesukim. ויחודם על ידי העלאת נפשות ישראל בבחינת מיין נוקבין, and this yichud is effected by the tzaddik elevating the נפשות ישראל, and again we've said that nefesh is ratzon, that the tzaddik is being מקבץ the נפשות, מקבץ the ratzonot, and he's able to elevate the ratzon.

He's he's able to elevate the ratzon of the people to create a השתוקקות, a thirst to to get closer to Hakadosh Baruch Hu, and then it's going to effect the corresponding Hakadosh Baruch Hu is going to come closer to us. והחכם, and this חכם that's that's bringing in the בחינה like we said of דעת earlier on in the תורה, יוכל ליקח נפשות ולהעלות בבחינת מיין נוקבין בבחינת: ולוקח נפשות חכם, that the חכם takes the נפשות ועל ידי היחוד הזה נולדת התורה, and through this yichud, through his elevating the נפשות, it creates a yichud, and through the yichud there's a הולדה of of Torah, and introducing the Torah into the world.

וכשהעלה החכם את הנפשות, בבחינת גבורים עלה חכם, על ידי זה ויורד עוז מבטחה, then the Torah comes in comes into the world, comes into the process, comes into the עולם, and then the process repeats in in ongoing, almost infinite way, we can become infinitely closer to Hakadosh Baruch Hu, and we can bring in an infinite amount of Torah. ישראל ואורייתא וקודשא בריך הוא חד, so we can come ever ever closer to the Torah. So, back in where we are in the maaseh of Rabbah bar bar Chana.

So, as we as we affect these this this yichud, as the as the chacham affects this yichud by doing his part of the process, אחר כך ילידת התולדה הזאת, excuse me, אחר כך ילידת והתולדה הזאת היא התורה. So, as this yichud is effected, the toledah, what's going to come into the the the consequence and the outcome of this process is going to be the Torah, like we said, the תורה דעתיקא סתימאה כנ״ל, the Torah the עולם הבא'דיק תורה. דרך ארבעים יום. Now this Torah, the process of bringing Torah into the world, like the very first process of the Torah by Moshe Rabbeinu, was a process that took forty days.

היינו בחינת שרכיבסא. So, we are comparing it in this that as we're discussing, we're comparing it to this process of the איילה, the איילה, the איילת השחר, the איילה representative of the Shechinah, which is the the zivug of the קודשא בריך הוא and the Shechinah. So this process is representative of the the yichud bringing in Torah and the and the the the zivug and the toledah ultimately coming from this איילה is a process that takes forty days. This process also represents itself that there were that that this איילה is surrounded on the four sides by forty חיות.

Now the the note over here, the R'' Chaim Kramer note, also makes the point that because each one of the חיות also has its own full complement of the עשר ספירות, again, the ספירות, everything that has any sort of a shleimut in and of itself, there's there's every whatever is in the כלל is in the פרט. So, everything that's even has its own shleimut, and then it fits into a bigger picture as well, has its own complement of ten ספירות. So each one of the חיות also has its complement of ten.

So, really it is as if it's surrounded by forty חיות, שהם ארבעים, עשרה לכל צד, forty, ten on every side, כמובא שם. וזה בחינת ארבעין גריוא. So, this idea is shown in the within our maamar that it's forty measures, בחינת ארבעין חביצא, which matches up to the forty חיות, שהם ארבעים יום של התורה. So, again, the the idea that the chacham is able to affect this yichud of קודשא בריך הוא שכינתיה, when he is מקבץ and מעלה the נפשות, and ultimately it causes this yichud that brings in the Torah, this process is a go- is a process of forty days.

It's represented in our maaseh with this איילה of a of the of being surrounded in this process by the forty חיות, going through this process, it introduces Torah into the world. ואי דלינן טפי, הוו מקלינן מהבלא. So, in within the maaseh of Rabba bar bar Chana, it says, "Had we been lifted higher, so then we would have been burnt up by the heat." What does this mean? כי יש הבל. Now הבל can mean heat. הבל also דבר המבהיל, it's like a confusion. So, he says, כי יש הבל אשר נעשה על הארץ.

Now this this is a, let's pay attention closely, כי יש הבל אשר נעשה על הארץ, אשר יש צדיקים אשר מגיע אליהם כמעשה הרשעים. There is a הבל that can threaten to burn us up. A הבל is a heat, a דבר המבהיל is a confusion. What is this? That we see that צדיק ורע לו, רשע וטוב לו. This is one of the unanswered questions in the bri'ah, but we're going to give us ourselves a little bit of a taste of an approach, something that's a little snippet, and we're going to explore this further.

These תורות are עניים במקום אחד, עשירים במקום אחר, but he says, we we were almost burnt up by this question that just causes utter confusion, because on one hand, we are talking about השגחה פרטית, we're talking about coming close to Hakadosh Baruch Hu, and this corresponding השגחה coming from Hakadosh Baruch Hu towards us, and as we come close, we should see that this process makes sense, that people get what they deserve and what's coming to them, and on the other hand, we see צדיקים that seem to get כמעשה הרשעים.

They're dealt with unfairly in a process where where Hakadosh Baruch Hu kivyachol allows himself to be reactive, He gives us בחירה, He allows us to to make the decision to come close or further away, and Hakadosh Baruch Hu deals with us in a corresponding way, and yet we see that this process is being affected on our side, and nevertheless we're dealt with seemingly unfairly, and the רשעים also seem to be get what they don't deserve. ועל ידי הבל הזה, and through this confusion, הבל, this vanity, this this this seemingly the picture that doesn't fit, רבים נתפקרו, like הפקר.

There were many people they seem to have have dropped, they have lost the faith שרואים צדיק ורע לו, רשע וטוב לו. And it's as if, חס ושלום, הקדוש ברוך הוא does not does not affect this part of the process, right? The very first אני מאמין, אני מאמין באמונה שלימה שהבורא יתברך שמו הוא בורא ומנהיג לכל הברואים, והוא לבדו עשה ועושה ויעשה לכל המעשים. Hakadosh Baruch Hu creates the world, and doesn't just create the world and let it go in an in its in its process with teva, with nature, and it just has its own momentum.

We've said before, Hakadosh Baruch Hu is oseh. Hakadosh Baruch Hu is creating the world at every single second. There's the perception, the example that we gave is like a gas flame. The flame that you're looking at, if you take a picture now and in a second, it looks like it's there, and it looks like it has its own momentum, but the truth is the flame now is not the same flame as a second ago. Hakadosh Baruch Hu creates the world with the appearance of a momentum so that it gives us a makom for avodah.

If all of a sudden, you know, gravity just changed from one second to the next, or you really had no idea, things just totally flipped upside down, topsy-turvy at every second, you would have never have any makom to work on yourself, to have avodah, to relate to Hakadosh Baruch Hu. Now, there is a teva in the world. On the other hand, a person who is able to reach out with his emunah, with his tefillah and go beyond that, he lives in a reality, he's not asking for a quote-unquote nes, everything is a nes, but he's not asking, he's not relying on a miracle, his reality reaches beyond the teva so he can bring into his reality something where Hakadosh Baruch Hu created the world in

one way before, and now Hakadosh Baruch Hu will change reality. On the other hand, just because a person was healthy or rich yesterday doesn't necessarily mean that it will continue to be that way. A person has to constantly be davening and attaching himself to Hakadosh Baruch Hu. So, but over here, we we see that a lot of people went off because they see that a צדיק ורע לו, רשע וטוב לו. We are introducing that part of the very the the very first Ani Maamin of principle of our faith is that Hakadosh Baruch Hu creates the world, and He's מנהיג the בריאה.

And we're talking about how how to how to have this dynamic of hashgachah peratit, and yet, on the other hand, it seems to not fit. ואי דלינן, now, דלינן could be if we were lifted higher, but it could also mean to raise up. ואי דלינן הרבה נפשות, had the tzaddik been able to lift up more נפשות, אזי בודאי הוו מקלינן, לשון קולא, then in the literal we said, had we lifted higher, we would have been מקלינן, destroyed, over here we're saying had the tzaddik lifted up more נפשות, so then בודאי, לשון קולא, מקלין doesn't mean to destroy, it means to make light, this question would have become easier מהבלא, מהבל זה, from this problem, ולא היה הבל הזה כל כך קשה על העולם, it would

not have been as hard on the world. Why? So, there's different ways of approaching this, and we'll give just a little bit which which already brings tremendous depth. One way that we're going to read this is that had the tzaddik been able to be מעלה more נפשות, it would have created more of a ייחוד with Hakadosh Baruch Hu, and it would have introduced more hashgachah peratit to the world. Once there would have been more hashgachah peratit, so then it would have there would have been more lined up.

In other words, the more there's a balance. There's a balance of let's take a step back, there's a balance of how Hakadosh Baruch Hu runs the world with teva, which is a system designed by Hakadosh Baruch Hu that's in a more seems to be almost in a more generic sense. Again, it gives us a makom for avodah, it gives a way that the the sun rises every every day, the sun sets every day, there's a system of gravity, no matter how within the world, no matter how much people are reshaim, people are bad, the sun will continue continue to rise over them, right?

And sometimes there's going to be a storm, sometimes there'll be nice weather. Everybody who lives in that city will be affected by the storm, it will not only storm over the reshaim, and it will not only be sunny over the tzadikim. Now, this is a seemingly a a מעלה to this system as well. In a general sense, we have to imagine hashgachah pratis is a privilege, and it's also a responsibility, because imagine living in a world where every time somebody, chas v'shalom, was not careful with שמירת עינים, they went blind.

Every time a person did not use their money appropriately, everything got lost, or if they used their legs to walk to the wrong place, they became paralyzed. Could one imagine the accountability of such a situation? Now, that exists on an individual way, it also exists in a communal way, right? In other words, so I had commented that the world is judged according to the rov, so that means that the tzadikim are sometimes in order to facilitate that means that the world would be if people were rov people were not doing what they were supposed to be doing, the world would immediately be destroyed.

Could we imagine such a situation? So that means that Hakadosh Baruch Hu, in a very calculated way, balances out hashgachah pratis with His system of teva to allow us to exist and to exist with each other, to exist with ourselves, to be able to have an avodah so that we can have time to do teshuvah, so that we can relate to ourselves, relate to Hakadosh Baruch Hu, otherwise there would be no slack in the system. But what this means, though, is that there are going to be times that tzadikim will also suffer along with the world, and that's going to be a kaparah for the world.

It allows the world to continue to exist, and the the tzadikim again, on an individual way this process, this balance has to work, on a communal way this process has to work. That means that sometimes, in order for there to be bechirah, we're going to see that no, it's not going to be that there's only going to be destruction, but it won't affect these houses, then there would be no bechirah. It means that sometimes, for the good of the world, there has to be a natural system and a teva system, and tzadikim will get, so to speak, caught up in that.

In a certain way, we say כיוון in a specific context, but כיוון שניתן רשות למשחית אינו מבחין בין צדיק לרשע, but there is going to be a system whereby sometimes the world deserves a דין לטוב ולמוטב, or the world is spared from a דין לטוב ולמוטב, and they're going to be that's going to apply in an equal way to everybody. And there is no there is din v'cheshbon, Hakadosh Baruch Hu will ultimately everybody will end up getting paid what they deserve, but sometimes when we view it from the outside, we are not going to understand the system because both on an individual and a communal way, there are so many there are so many moving pieces.

So therefore, in our Torah, it says we could view this on an individual way, we could view it on a communal way, we could say that if the tzadik had been מעלה more נפשות, that would have changed the rov of the world, and the the way that Hakadosh Baruch Hu deals with the world in a communal way would have changed. We can also say that on an individual way, that if if the tzadik would have been successful just in raising more people, then that would have changed the hashgachah pratis dynamic, the the hashgachah dynamic, and had more people been elevated, it would have been an increased level of hashgachah.

If there was an increased level of hashgachah, so then, again, Hakadosh Baruch Hu we would have seen more clearly that there would have been more tzadikim that were that that in a clearer way there was a clearer hashgachah pratis with each individual. So, again, this is a lot to think about. We could probably speak for five hours on this topic, and I believe he discusses more in Torah י״ז in the Tanyana, so there's more treasures that await us, this dynamic and this balance between hashgachah pratis and between teva, and how this system works, we have not yet gotten there.

But for now, we we we leave it at the idea that there's this burning question that that burns us up, this confusion, the idea of הבל. One of the מפרשים also bring is the idea of jealousy, but jealousy also, in a certain way, is the denial of השגחה פרטית. When a person has I am jealous of another, what that really means is I'm questioning whether הקדוש ברוך הוא שעשה לי כל צרכי, do I have everything that's coming to me? Everything that I have is part of my תכלית, what I don't have is not part of my תכלית.

And if I try to have what somebody else has, I'm not going to be I believe the Kutzker said, if I if I am I and you are you, then I am I and you are you. If I am you and you are I, then I am not I and you are not you, right? If I if I am jealous of what you have, I'm not going to be a better you than you can be, and I'm going to miss out on all the beautiful treasures that I could have accomplished if I would just have tried to be me.

So, he says that if we would if the tzadik would have been successful in in being מעלה more נפשות, then then this question, this burning question would have been easy. ורמי גלא קלא לחברתא, now one wave said to the other, חברתי, מי שבקת מידי בעלמא דלא שטפתיה? In the in the literal translation, we said one wave saw the other wave how high it was and said did you leave anything that you did not destroy? וניתי אנא ונחרביה, and I will destroy it, because because obviously the world deserves it.

Now, היינו, כשאחר כך כשכל אלו הנפשות חוזרים מעיבור הנ״ל, so what happens is that there's this zivug, and the נפשות come down from this עיבור, this this this like incubation process, they go up, they're מעלה, and then the tzadik brings it up, and then it's able to bring down the הולדה, the corresponding Torah, the corresponding השגחה from Hakadosh Hakadosh Baruch Hu. ועל ידי הכלליות that the tzadik was able to be מקבץ כלל ישראל, he was able to מקבץ his תלמידים, those who attach themselves to the tzadik, he was able to bring them together into a unit so that the unit of כלל ישראל has a shleimut.

Now, as an individual, there are some of us who are less than where we should be. However, once we join a כלל, right, like we've mentioned many times, the Gemara says that any תענית that does not contain the רשעים, that is not a תענית, the קטורת has the the ingredient that doesn't smell so good, the לולב has all four, you know, all four elements included. When we're able to join the tzadik, to join a shleimut, so then we're able to to be elevated with the shleimut. On our own, we're nothing.

When the the whole is much greater than the sum of its parts. As the tzadik raises us, ניתוסף בהם אהבה זה לזה. Once we view ourselves as part of a unit, so then it could be that I am, you know, in a in a band or on a team, it could be that I view myself, you know, objectively speaking, I have a much more important role or a least important role, but you know what? If once you're part of a unit, if any part of that unit is missing, the entire shleimut is lacking.

So once once we all come together, that breeds an אהבה זה לזה. I don't view myself whether I have a bigger part or a lower part, or whether I'm doing, you know, where where I'm holding. Once once we all come together, it's like the I think we've mentioned the paradox of an arch. I've heard Rav Aharon Lopian(sky) discuss this idea in a different context. An arch, no matter how big it is, the entire thing falls if even one of the bricks is not in place. It doesn't make a difference how big or how heavy that brick is.

I think what they do is they build the arch around a frame, and then when it's complete, they take the frame out. But otherwise, you would never be able to build it, cuz if even one piece is missing, then the the arch can't stand. Once you see that the arch is standing, so there's an אהבה, no matter we don't we no longer view ourselves as individuals, there's a tremendous אהבה, there's a tremendous אהבה from every unit to the other unit, and once there's a tremendous ahavah, so then anybody can receive constructive criticism, because we all are there for each other.

If any piece is missing, then there's going to be something lacking in the entire system, and we won't be able to create this zivug and complete this this shleimut. ואז מעוררין אלו לאלו ואומרים זה לזה ומזכירין זה לזה, אחי! So now one says to the other to the other, my brother, שמא שבקת איזה מידה בעולם הזה, maybe there's a middah that you still have to work on, he says it with love. I will help you get rid of that chisaron that you have שעדיין היא מושלת עליך, ואין אתה יכול להתגבר עליה.

I will help you remove whatever whatever lacking, whatever chisaron that you have that you're still not able not to be moshel, so that we can all come to a shleimut together. וניתי אנא ונחרביה, I will come and I will help you overcome it. היינו אסייע אסייע לך לכלות את המידה הזאת ממך. והשיב לו, so the other one responded, פוק חזי גבורתיה דמרך, come see the gevurah of your Master. In the in the literal sense, what the wave said was, come see the gevurah of Hakadosh Baruch Hu, that as powerful as the wave is, it cannot go past the חול, the sand.

But over here, what we're saying is שהוא חכם הנ״ל. This chacham, this this chacham who did this for us, that was able to be מעלה us as a unit in order that we should effect this ייחוד, the shleimut, this zivug in קודשא בריך הוא ושכינתיה, bring in the תורה עתיקא סתימאה, the bring in this this infusion of of the Infinite and be מעלה, so again that we can engage in this cycle to elevate ourselves, the the world, attach ourselves to the Torah, bring in השגחה פרטית, a relationship with Hakadosh Baruch Hu.

ראה כמה כוחו גדול, you want to see how big his strength is? דאפילו כמלא חוטא דחלא לית דעבר, that even a string of חלא, of sand, we couldn't go over. But what are we saying over here? חלא could mean sand, חלא can also mean חולין, mundane. פירש Rabbeinu Shmuel, the Rashbam explains, אפילו כמלא רוחב החוט, even the width of a string, לא יכולתי לצאת חוץ מן החול. I can't I have not even not only am I missing a chisaron in one element of what I need to work on, I I haven't worked on, even begun to work on get past the חולין in my life, the mundane things in my life.

פירש עד שהעלת עלי שמא שבקתי מידה בעולם שעדיין לא תיקנתי אותה, maybe there's one middah that I have not yet been able to overcome, תדע חברתי, my friend, you should know, שעדיין אני משוקע בכל התאוות, I'm still in all of the חול, and all of the תאוות, and all of the mundane things. This is where I'm actually holding. ועדיין, and you would think that maybe I shouldn't be able to participate in the klal? ועדיין לא יצאתי מן החול אל הקודש אפילו כמלוא החוט? ובודאי מי שהוא במדרגה כזאת, בודאי לא אסתבר, somebody who's holding in such a way, you know, obviously we're talking about somebody who maybe doesn't want, but wants to want, right, but he participates in the klal.

It's like perhaps we could say, you know, depending which which פירוש you're reading on the Haggadah, as bad as the rasha is, but he's at the table, right? היינו, שאי אפשר לו לבוא לבחינת עיבור הנ״ל, that I shouldn't have been able to even participate in this group, but there are four sons, this is my addition, right, there are four sons, and one of those sons is at the, the rasha, the table is not complete without the fourth son either. He says, I'm still holding so far away, but you would think that I should not have a seat at the table.

ואף על פי כן, פוק חזי גבורתיה דמרך, come see, come see the strength of the חכם, היינו כח החכם, this chacham, this משה משיח, this like we saw in the second Torah, the one that is able to take every piece and build it into a משכן, שכל כך כוחו חזק, שאפילו נפש שלי העלה בעיבור. Not only was he able to identify me, see me for my גדלות, and not only was he able to מקבץ נפשות, he was able to מעלה the ratzon, and he was able to allow me to participate that I too am part of the שלמות.

And therefore, therefore we see, you know, I had just a, before we just finish the last small piece, perhaps this is one thing based on an earlier Torah, I think Torah י״ב already, what we had discussed, how is it that a person who is seeing things through his own perspective to the point that we said even the Torah that he learns takes on a certain הגשמה, it puts like the שכינה in גלות? When you have some people are working on themselves, they're trying to go forward, and yet we see some people, but they're trapped within their own תאוות, they don't even see things clearly.

So at a certain point there's a paradigm shift where they switch from moving in the wrong direction to at least trying to move in the right direction. But when a person, their mind is so much moving in the wrong direction, where can they get out of this this this cycle where they can break out of it and start to to move forward? And this is this is the attachment to the tzaddik. Like we saw in in Torah in Torah ד׳, a person how a person has to come close to the tzaddik, it's this tzaddik that's able to take me where I am, to be able to see me for my כוחות, to be able to identify these things within my נשמה, and therefore if I

can have התבטלות to the tzaddik, and where even standing where I am I can join myself into this klal as part of the process and say, I'm at the table, but this, joining this process is going to be able to bring me forward and then I can be able ultimately to to work on myself also, to to help slowly but slowly to take these these these רצונות and the the strength that I've have that I was using in the wrong way and being able to take these middot and use them in the positive way.

Although not every tzaddik can do this, this is why we said earlier that a person has to daven to be able to become exposed and attach themselves to the right tzaddik. And we we mentioned earlier on, and if a person doesn't have access to this tzaddik, what we can do is access the Torah that was brought in with these כוחות from the tzaddikim of yesterday, including the Torah that we're learning from Rabbeinu right now, and if a person is is mevatel themselves to the Torah of the tzaddik, so then that will have that will have that כח, that כח as well.

So now we're going to just sum up where we are as we go through the the Torah from the beginning. We'll see how all of this was woven together. And now we're going to read also these concepts into a פסוק. The Torah was given Rosh Hashanah, so we're going to tie it into the פסוק, Rabbeinu tied it to the פסוק of אשרי העם יודעי תרועה ה׳ באור פניך יהלכון. Again, the concepts that we've been discussing is to to, as using Rav Maimon tied it together in a nice way: We draw down hashgacha by breaking our תאוות ממון, which is in certain way avodah zarah.

The way that we break this avodah zarah, this תאוות ממון, is through tzedakah, through giving tzedakah. This introduces a ruach, a רוח נדיבה that cools off the חרון אף. This will fully be accomplished לעתיד לבוא in the times of Mashiach, but even now, in our days, the tzaddik is able, the chacham is able to do this by being עוסק in the התגלות, in the revelation of דעת into the world, which brings in a effect a תיקון of the מרכבה עילאה, the מרכבה תתאה, and the way that he does this is being able to be מוליד the נפשות, by being מקבץ and מוליד the נפשות, it introduces Torah and התגלות of Torah and דעת into the world, even now.

This is one of the reasons that's brought in the מפרשים, often mentioned, that we come to a tzaddik on Erev Rosh Hashanah, that on Rosh Hashanah there's there's it's going to be determined the hitgalut of Torah into the world via the tzaddik. And again, the tzaddik can't do it on his own. The tzaddik is able to do it when he's in his role of the tzaddik of being able to be ma'aleh and mekabetz and ma'aleh the nefashot. So it all comes to the process. We, by coming to the tzaddik, are able to affect the level of giluy of the Torah that's going to be introduced into the world via the tzaddik by coming, being mevatel ourselves to the tzaddik.

So we come to the tzaddik on erev Rosh Hashanah. There is also a connection between Rosh Hashanah and Shavuot. There's a שופר, מלכיות, זכרונות, and שופרות on Rosh Hashanah. There was a shofar, the קול שופר on הר סיני. So this is one of the reasons that we that we can have in mind that we visit the קברי צדיקים on Rosh Hashanah. So let's see how this is tied together in the פסוק, וזה פירוש אות ח, וזה פירוש: אשרי העם. אשרי means fortunate, it also means אשורנו ולא קרוב.

Ashurenu also is a lashon of gazing, like hashgachah. זה בחינת השגחה. יודעי תרועה, what's יודעי תרועה? זה בחינת יעקב. There's a pasuk in Bamidbar, it says, לא הביט און ביעקב ולא ראה עמל בישראל, ה׳ אלקיו עמו ותרועת מלך בו. It ties together a תרועה and יעקב, תרועה being the shofar in the pasuk, but over here it says שהוא בחינת צדקה, and Yaakov is a bechinah of tzedakah, כמו שכתוב: משפט וצדקה ביעקב אתה עשית. So we see that יודעי תרועה, which is Yaakov, is a רמז to the bechinah of tzedakah, that as long as, again, there's תאוות ממון in the world, there's also going to be a חרון אף, but this is going to be the opposite of chesed.

It's only once we introduce tzedakah and a רוח נדבה, רוח נדיבה rather, into the world, that's able to break the תאוות ממון, get rid and address this חרון אף, this is going to bring a daat into the world, the תורה דעתיקא סתימאה. And we addressed earlier on, the Torah, which is טנת״א, which is four elements which correspond to the level of the עין, the pupil and the three colors, the rings into the eye, this brings brings us to a hashgachah, to increase an influx the hashgachah pratit in the world.

Hashem, it says ה׳ באור פניך יהלכון, ה׳, a לשון of הויה, זה בחינת הויות, בחינת חסדים, ואני ברוב חסדך, and then there's going to be דעת, אבוא ביתך, there's going to be בית המקדש, דעת, שכל. באור פניך, זה בחינת השכל, כמו שכתוב: חכמת אדם תאיר פניו, that the חכם will light up the face. And therefore פניך is a is a אור פנים, and this is the the two שכליות, or שכלים, which we which we introduced, that with the two שינין, the idea of being able to be מקבץ the נפשות and to be מעלה the נפשות.

יהלכון, אלו נפשות, בחינת מהלך נפש. And at at at the end it says, יהלכון is the way that Rav Chaim Kramer introduces this last point. He says, acquiring the holy knowledge enables one to draw and reveal new Torah insights. This is achieved by יהלכון, they will go, that these are the נפשות corresponding to the going of the נפש. It's achieved by gathering the souls and elevating them. Through this, the השגחה פרטית is brought on the world, and therefore we see that the the entire lesson is summed up in this in in this pasuk.

This is the going of the the going of the souls, that they're they're gathering and elevating them in order to bring down this Torah. So that the way the pasuk comes out is אשרי העם, that there's a bechinah of hashgachah, we're zocheh through יודעי תרועה, through giving tzedakah. Through tzedakah, we're zocheh to Havayah, to chesed. Through chesed, we're zocheh to אור פניך, to the seichel that the chacham is able to use to be מקבץ, to be מעלה the נפשות, this is יהלכון. Through the עלית נפשות, it will affect the זיווג עליון between קודשא בריך הוא ושכינתיה to bring down the תורה חדשה, עתיקא סתימאה, that has the בחינות of טנת״א, the בחינות of the עין, that there's going to be הסתכלות, it's going to be

השגחה שלימה. As a last note, he mentions עוד מצאתי כתב יד רבינו זכרונו לברכה ששייך לתורה הנ״ל. Says Rabbi Natan: I found like a piece of paper, a note from רבינו, אך מצאתי רק קצה נייר, I only found a small piece of the paper, ולא נכתב שם רק סופו של ענין, with only the end, וחסר התחלת הענין וזהו, but it was missing the beginning part of the פסוק ונגלה כבוד ה׳ But he saw only the end, and it said התורה שהיא בחינת ראיה, that Torah is a bechinah of ראיה, טנת״א כנ״ל, right, טעמים, נקודות, תגין and אותיות, corresponding to the three colors of the eye, the pupil and the three rings.

כל בשר יחדו, זה בחינת— and the pasuk is, by the way, ונגלה כבוד השם וראו כל בשר יחדו כי פי השם דיבר. So the, literally, the translation of the pasuk is: the glory of Hakadosh Baruch Hu will be revealed, and all of the flesh will see it together, for the mouth of Hashem has spoken. So okay, back in, so it says, כל בשר יחדו, זה בחינת לקיטת הנפשות כולם, a gathering of the נפשות, of all types of נפשות, the ones who have the positive ratzon, the ones who are not there yet, the ones who still have the taavah, they're שקוע, they're still in the חול, they're still in the חולין.

בבחינת לוקח נפשות חכם כנ״ל, כי that the chacham is able to take all of the נפשות together, כי פי השם דיבר, the mouth of Hashem has spoken. כל זה נעשה על ידי רוח נדיבה, all of this is done through רוח נדיבה, בחינה of tzedakah כנ״ל, שהוא that's called פי השם. פי השם דיבר, פי השם is a reference to צדקה, כמו שאמרו חכמינו זכרונם לברכה, on the there's a pasuk that says, ועשית כאשר נדרת להשם אלוקיך נדבה אשר דברת בפיך. בפיך זו צדקה, that that it's talking by nedarim, so בפיך is a reference to the tzedakah that a person makes a neder.

עד כאן לשונו, ומובן הדבר שמביא המקרא. I will tie this this last point together in a second, to just translate: ונגלה כבוד השם וראו כל בשר יחדו כי פי השם דיבר, מבורך כל המאמר הנ״ל שהוא מפורש בפסוק זה, אך בעוונותינו הרבים חסר פירוש רישא דקרא. So on his note, he had only what was written to explain the end the end of the pasuk. But what it essentially what it essentially translates as that that that it says ונגלה כבוד השם, the way that we explained it, that the the the wise will it's a pasuk in Mishlei, it says that the wise will inherit glory.

The Rav Chaim Kramer note spells it out a little based on the another גירסא of the Torah. It says that this corresponds to the Beit HaMikdash. Through this, all all the flesh will see it together, that seeing it the the לשון of וראו, ונגלה כבוד השם וראו כל בשר יחדו, so the וראו is an aspect of again the eye and the טנת״א, the Torah, all כל בשר יחדו, all of the flesh together, as it says that the tzadik takes takes all of the נפשות together. כי פי השם דיבר, it's accomplished through the רוח נדיבה, so that the pasuk now reads ונגלה כבוד השם, to draw down השגחה פרטית, a person needs to have da'at, the concept of the Beit HaMikdash, וראו כל בשר יחדו, all

of the flesh will see it together, that when one attains this level, he is the chacham who would be able to draw down the Torah by gathering all the נפשות. This brings השגחה פרטית, which is a concept of seeing. And how is this achieved? כי פי השם דיבר, through tzedakah. So this is kind of a a closing note, but in any event, we see the פנימיות of these pesukim in אשרי תמימי דרך, in the pasuk of ונגלה כבוד השם, all of the lessons that we discussed in this Torah.

בעזרת השם יתברך, we will go forward, and we will be zocheh to achieve deeper and deeper meaning as we as we get a שלמות in the תורות themself, and we'll be עוסק in the תורות going forward. And Be'ezrat Hashem, this will not be the last time we see this Torah, and we will get ever deeper insights and a better understanding every time that we that

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