LM 14.1 — L'Hamshich Shalom, Part 1 of 4 (para. 1–3) · תורה י״ד

Totally exciting, ליקוטי מוהר״ן תורה י״ד, our next step in our journey, לשון רבינו זכרונו לברכה, תקעו בחדש שופר בכסה ליום חגנו. The רב חיים קרמר note points out, although my my red רב עטיה version also points out, this the תורה in ליקוטי מוהר״ן was taught on שבת חנוכה, 29 כסלו, 5564 in the Yiddish calendar, December 14th, 1803 in the secular calendar. This is just after the פטירה of רב גדליה of ליניץ, who was a תלמיד of the תולדות יעקב יוסף, credited by רבי נחמן of compiling with compiling the שבחי בעל שם טוב.

רבי נחמן alludes to his פטירה, quotes the שולחן ערוך that it is אסור to give הספדים on חנוכה, which we'll get to, and the רבי said also, it is difficult now to reveal תורה, for each צדיק has a portion of תורה, and when he leaves the world, that צדיק's portion of תורה leaves with him. Having said that, we also mentioned a week or two ago in the context of אות ו' in תורה י״ג, we quoted from ליקוטי הלכות, even though we do not have access, direct access to certain חכמים, but he said in ליקוטי הלכות, כי הצדיקים הגדולים שהם בבחינת משה הם ממשיכים חידושי תורתם על ידי עלית הנפשות כנ״ל.

That's a concept that will come up in our תורה as well, that the צדיקים, the צדיקי הדור, the תלמידי חכמים of the דור, they are ממשיך their חידושי תורה through עלית נפשות. והם ממשיכין התורה ממקום עליון נורא ונשגב כזה בשכל נפלא כזה, עד שיש כח בתורתם להשיב ולהחיות כל הנפשות שיעסקו בתורתם לנצח, כי התגלות תורתם היה על ידי שעלו הנפשות, ובגודל כחם העלו גם אז כל הנפשות העתידים לבוא. So that we're we're going to see soon the idea of being able to ממשיך, the the idea of of time, of being isolated to a to a certain snapshot in time within which a person operates, that is part of the human condition, although once a צדיק is נתחדש certain תורה into the world, so עד כדי

כך that that תורה brings with it certain עלית נפשות, the certain כח, the certain כח that's injected into the world and that we can access with that תורה, and when the צדיק was able to do that, if you went through תורה י״ג, to be מקבץ and מעלה the נפשות, that was not only limited to the תלמידים at the time, but also to the the נפשות that would that would be in the future to come down vis-a-vis that צדיק, so that we still can access, even though when the צדיק leaves the world, the תורה that he has I guess that wasn't articulated, expressed, brought into the world, that leaves, but the תורה that he was נתחדש into the world, that we can still access.

So let us let us begin. First we'll read a line. I will mention a few things that that perhaps occurred to me that that are linked together, certain concepts that we've had together, and as we unfold the lesson, I think that certain other things will will come together. So the first thing we say, אות א', תורה י״ד, להמשיך שלום בעולם, to draw down שלום, peace, into the world, צריך להעלות כבוד הקדוש ברוך הוא לשרשו, we have to מעלה the כבוד of הקדוש ברוך הוא to its שורש, היינו ליראה, כמו שכתוב ליראה את השם הנכבד.

So this is אות א', this is going to be very often when the תורה starts off with a with a line that perhaps is a little bit cryptic, but a lot built into it, so a few a few points just to mention as we begin the תורה. First of all, להמשיך שלום בעולם. שלום, the גמרא in שבת brings is a שם of הקדוש ברוך הוא, and רב עטיה brings in the note and he mentions that the לשון of להמשיך is not משמע of bringing something that wasn't there before, it's a forming of being ממשיך, but of forming a connection, of taking something that's there already and being ממשיך it into the world.

I believe there's a קדושת לוי, I think it's in פרשת חיי שרה, I should have gone back to look, but he speaks out this idea that we mentioned before that the the the world and the the development of the world and the timeline of the world, which gives us a מקום for עבודה, so all of this is הקדוש ברוך הוא put a framework, you could say it's like a timeline, or I guess depending how you look at it, you could say it's like a spiral with each ring being 354 or 365 days, but a year's worth of energy, and then as it evolves, so it's like a Slinky, like a spring, it continues to go down, but vis-a-vis הקדוש ברוך הוא, if you could picture,

you know, a big, it's a משל obviously, every משל is not necessarily the most perfect, but if you picture a big ocean or a big space and then הקדוש ברוך הוא, because he had a he had a רצון that there should be an עבודה and that there should be a כלל ישראל, so he drops a ruler or drops this this spiral into the ocean, even it might be tumbling in different ways, vis-a-vis הקדוש ברוך הוא there's no up, down, right, left, before, after, beginning, right? In other words the whole idea of beginning and end, is it left to right, right to left, up to down, down to up, it's all relative.

But for those who are operating along the ruler, along the timeline, so as far as we're concerned, we have, we we have a framework of time. So the the קדושת לוי points out that when that since כלפי הקדוש ברוך הוא, the fact that something has not unfolded yet in the system, that doesn't mean that from from הקדוש ברוך הוא's point of view, השם is היה הוה ויהיה, so even even for us, if we want to be able to access something to be ממשיך it, to bring it into the world, to be able to דאווען for something, so אמונה, if we can anchor ourselves into הקדוש ברוך הוא, we can anchor ourselves into something that's beyond our limitations, and אמונה can bring that into the world.

So specifically להמשיך שלום, again, שלום the גמרא tells us שבת דף י עמוד ב is is a is a שם of הקדוש ברוך הוא, but שלום also is a is a is a שלמות. In this world, there's all sorts of, you know, we've started talking a little bit about the ספירות last week. I think in דעת we talked about the חסדים and the גבורות, but we've spoken before about חסד and גבורה and תפארת, the the ממוצע. The idea is, if you have a chance, on the All Torah app, Rabbi Lopiansky had a very nice piece on this week's this week's פרשה, but he mentioned an idea coming from the מהר״ל, the idea that anything that represents a particular extreme or one particular כח is inherently

is inherently unstable. For instance, he was going on on the ברית מלח, that something that that has a קיום, that some of the ראשונים talk about, if you think there's two ways to get salt: you can either go to a mine, or you can go to you can have the water, like the ocean water, and boil it out. So you have two opposites, water and fire, when they come together. But if you have חסד, you just give no matter what, even if it's if it's bad for the person, you just give, there's no accountability.

Obviously, it's going to become spoiled. You can only open up a newspaper and see that, when something is just ultimately trying to be accommodating with zero accountability, zero anything, then ultimately it just just becomes spoiled and it it comes full circle until it's not even something good anymore. On the other hand, if there's just utter quid pro quo, utter accountability, so then it's not a question of when, of if rather, something is going to burn up and and and be held accountable. Part of the human condition, none of us are perfect.

It's not a question of of if, it's just a question of when. We wouldn't be able to exist. To ultimately achieve חסד, so then you can't only have accountability, even though that might be the best חסד to allow people to earn something. You need to mix in רחמים. You need to have something that is a combined structure to ultimately achieve the objective of חסד, but to have a structure that it can play out. So on one hand you don't just go in circles, and on the other hand you don't just totally burn out and and burn yourself up and become totally cold.

So the the idea of of of having opposites that are able to complement each other, to be able to form a שלמות, I think the מהר״ל also, I've heard בשם, I don't remember, that you know there's there's two competing maxims, if you will: birds of a feather flock together, and opposites attract. And I believe the way that I remember it, it could be Rabbi Lopiansky spoke this out also, is that in general, birds of a feather flock together, as things that are similar tend to complement each other.

The only the the exception to that is where two things combine to be able to form a שלמות where they complement each other. So that's where that's where ultimately they, you could say so to speak, opposites attract. They come together to form a שלמות, and then they form one one unified whole. So, going back to our תורה, to go a little bit more straightforward. Okay, so להמשיך שלום בעולם, in order to be ממשיך שלום, to bridge, to bring הקדוש ברוך הוא into the world, to be able to connect to הקדוש ברוך הוא, צריך להעלות כבוד הקדוש ברוך הוא.

Now, with the idea of שלום, we're just going to be talking again I'm going to unfold a little bit extra in this first paragraph, and then we'll and then we'll we'll start moving a little bit quicker. שלום, we're going to be talking about two different types of שלום: שלום פרטי and שלום כללי. So the note over here points out that those are going to break up into different into different parts. There's going to be, in terms of a specific שלום, a שלום פרטי, we can have a שלום between one's גוף and one's נשמה.

That, in other words, if you have a you have a נשמה, you have the ultimate כחות, the נשמה is it can become aware of something without a specific כח of of, let's say, sight or hearing, you know, it has to be sustained. So the נשמה is the כח, is the רוחניות that's driving the bus, the vehicle that the נשמה is in in order to interact with the world and ultimately in order to to to to grow, to be able to grow in רוחניות and to attain רוחניות, but it happens through the vehicle of the גוף.

But the גוף is really the מרכבה of the נשמה. So even though they have opposite things that appeal to them, but the the the גוף becomes בטל to the נשמה once the the company car, once that becomes the vehicle for the נשמה, so then that's that's שלום. If the גוף ends up driving the bus, if the גוף, instead of being able to support the drives and the initiative of the of the טהרה, of the נשמה, of the חלק אלוקה ממעל, that that that's really the what we're doing here in the world, that that's that that's the whole point, that's our תכלית and our תפקיד, if the נשמה is just giving a life force to the גוף to pursue whatever this worldly things, it takes on

a life of its own, so then that's not going to be שלום, that's going to be a distortion. So the גוף and the נשמה come together, there could be שלום בעצמו we're going to see, שלום between the ד' יסודות, even the physical things have to be in in in balance. When they're not in balance, you could say a person has to take vitamins, they have to balance it out in some other way, or we view a person the ד' יסודות the the different elements, as it were, of the world of being in some sort of a of of a balance, and that allows a person to to be well-balanced and exist.

When things are out of balance, then it doesn't go well. And the third one is שלום between בני אדם, right? בין איש לאשתו, שלום בית, בין אדם לחברו. The שלום כללי we're going to address in two different ways: שלום בין העולמות הרוחניים. The spiritual, we're not addressing it over here, we addressed it in other שיעורים, in the שער אמונים שיעורים, but in terms of the עולמות הרוחניים, הקדוש ברוך הוא as he we started off with the אין סופיות, with totally infiniteness, and over here we live in a world which in certain ways is the most distanced from הקדוש ברוך הוא, but that also facilitates, it allows for the biggest for the biggest גילוי.

When something is the farthest away and it reflects back at the source, so that's a much bigger expression of of גילוי הקדוש ברוך הוא, of גילוי יחודו ultimately we'll see, than the closer you are. So, but הקדוש ברוך הוא didn't just create this world, there's a system. There's אצילות, בריאה, יצירה, עשיה, we refer to it as אביע. We could talk about it in in terms of the ספירות, in terms of the פרצופים, so הקדוש ברוך הוא created a spiritual system that unfolded, had השתלשלות through the בריאה, and these form together, they link together with each one being משפיע and connected to to the next one until we can have a world that really, even though in a certain sense it seems to be the most

farthest away, but everything really has parallels and reflects up to הקדוש ברוך הוא. Everything is בעצם, when in a balance, forms a קומה שלימה. And the last one is שלום בין הבריות, when everything even within the world is is is בשלום, it compliments each other. And the time בעזרת השם close with משיח, it'll be וגר זאב עם כבש, that a wolf will be able to lie with a lamb. So, these are the types of שלום, the different expressions of שלום that we're ultimately trying to bring into the world, we're going to be ממלא the world until it's able to connect to the שורש.

So להמשיך שלום בעולם צריך להעלות כבוד הקדוש ברוך הוא. We're going to be ממלא the כבוד of הקדוש ברוך הוא. Now, this being ממלא the כבוד of הקדוש ברוך הוא, ישראל ואורייתא וקודשא בריך הוא חד הוא, this accounts for the the נפשות of that הקדוש ברוך הוא created also because at this point the נפשות are בעצם they're בעצם in גלות. This is really where we started off actually the ספר, the very first paragraph of the first תורה in the ספר, it says through תורה that's how our תפלות and our בקשות are going to be נתקבל.

והחן, second line, והחן והחשיבות של ישראל נתעלה ונתרומם בפני כל מי שצריכין, that תפלות, בקשות, requests are accepted when the requester has a חן, right? We spoke when you can add the ת to the חן that forms נחת. So, חן הן ברוחני הן בגשמי. And he says over there, כי עכשיו בעוונותינו הרבים החן והחשיבות האמיתי של ישראל נפל, כי עכשיו עיקר חשיבות והחן הוא אצלם. And that's really an expression of the of the שכינה of the שכינה being in גלות, that the חן the חשיבות, the כבוד, if you will, of כלל ישראל is in גלות.

But through תורה נתעלה, and again, it all comes together: ישראל ואורייתא וקודשא בריך הוא. We're talking about the כבוד of הקדוש ברוך הוא, we're talking about the חן of ישראל. And he says how do how does that all come together, how we ממלא it? This is from תורה א', the very first תורה, על ידי התורה נתעלה החן והחשיבות של ישראל. How does the חן, the חשיבות, the כבוד נתעלה back so that everything is lined up? It's going to be we saw in תורה ז' that this is going to be the אמונה through תפלה, going to לעתיד לבוא, that that נתעלה החן והחשיבות של ישראל through the תורה.

We saw ווייטער also this idea of the נפשות of the תורה and נפשות coming together in תורה ב' אות ז', right? כל התורה שאדם לומד לשמור ולעשות, again we'll move quicker in a second, but I just want to just tie a little bit together if you've been on the journey, it's very געשמאק when you when you start to really round things out, the תורה that a person learns לשמור ולעשות, we'll see we'll see soon also ללמד, right? כי כל האותיות הן ניצוצי נשמות, the letters of the תורה represent ניצוצי נשמות, that ישראל ואורייתא, all these, והם נתלבשים בתוך התפלה, and it's as if the לבוש of the נשמות, the way that it's going to bring it out the the the נפשות, the נשמות of כלל

ישראל are בעצם תורה, but how is it that they can come to maturity, to come to a full expression, to relate, to to be נתעלה the way that they need to, נתלבשים בתוך התפילה ונשחטים שם בבחינת עיבור, that's how that's how they're able to achieve maturity. וזהו, השמים מספרים כבוד א-ל, היינו התורה אלו השמים, so שמים, it's תורה, מספרים כבוד א-ל, היינו בבחינת הנשמות, and they come through תפילה, etc., והנשמות עם התפילה הנקראים כבוד, and these are called כבוד together. And just one more one more reference page over here, so it says in תורה ד', אות א', it says, וזאת, where where were we, וזאת הבחינה מעין עולם הבא.

This is this is where we're getting to. Where are we? Hold on 1 second. Yes, sorry, וזאת הבחינה, אות ב', תורה ד' אות ב', וזאת הבחינה, that how how does a person come to a ידיעה that everything, it's an עולם הבא, מעין עולם הבא דא ידיעה בבחינת שבת. It says, how does a person come to a ידיעה שכל מאורעותיו הם לטובתו, it's a בחינה of עולם הבא, how does a person come to this? אי אפשר להשיג אלא כשמעלה בחינת מלכות דקדושה מהגלות מבין הגויים, when he's מעלה the בחינה of מלכות, of כבוד, this is exactly what we're talking about, from the גויים, כי עכשיו המלכות ממשלה על עכו״ם, ובשביל זה נקרם עבודת אלילים.

And again, he goes through this. We saw beforehand that the עושר וכבוד in the last תורה that is in the hands of the גויים. So this this idea that until we achieve a clarity, we link up to the ultimate חכמה, the ultimate שכל like we saw in תורה א', that's where we have to get the שכינה and כלל ישראל and the חשיבות out of גלות. Until then, we have עבודת אלילים, we have אלוהים אחרים, but to really get it, we have to be we have to be מעלה the כבוד to שרשו.

Now where does that come? So back in our תורה, he says that we are להעלות כבוד הקדוש ברוך הוא לשרשו, היינו ליראה, that where is it that the כבוד which is linked to מלכות, again, the true כבוד we're we're we spoke out that the true כבוד is in this מלכות דלית לה מגרמה כלום. When you can look at something that's really seems to be the farthest away from the source, and yet all of a sudden, it most accurately reflects the source. And this is a concept that we're going to talk more.

If you have two things, A and B, and B is dissimilar to A, so there's two things you can happen. Either A can be victorious over B because it's stronger, or what can happen is is רשעות כעשן תכלה. What can happen is that you you can see that B never really existed as a separate entity. In a משל that we've used before, you have somebody who is practicing for the big game and he has some sort of resistance. The coach seems to be, you know, a a big a a big opposition.

He seems to be pushing back to allow the athlete to practice, but ultimately, he realizes the athlete's true goal is really to bring the best out of him. He never had any ulterior motive. He never has had any other goal. There's a there's a משל in the זוהר like this, talks about the king I think who put the זונה to be by his by by the prince, the the דעת תבונות brings it. But over here, when we can have the thing that's the most farthest away, and that in that element is where ultimately there's a גילוי, that's the greatest גילוי ייחודו הקדוש ברוך הוא that there is, when there's this miracle of something that seems to be רע, seems to be an other, and really

it's all coming from the same שורש, that's where that's where the money is. So he says, how are we מעלה כבוד הקדוש ברוך הוא לשרשו? We link the מלכות, the כבוד, back all the way back to the source, היינו ליראה. He links it to יראה, not יראת העונש, a practical type of יראה which, again, you can't skip steps. You know, it's wonderful to say, "I'm not going to go near the fire because my parents told me not to go near the fire." But if you also don't know that the fire is hot and it can burn, so then, first of all, you don't you're not even living in this world.

You don't know what the fire is. So, yes, יראת העונש is a to to to even understand, if you truly understand what an עבירה is, then ממילא you have יראת העונש. You can't skip steps. But the the יראה, the same שורש as the word ראה, to see, to understand the awesomeness. When there's אהבה there's יראה. The more awesome you are, the more I want to get close to you. The more closer I am to you, the more I recognize who I'm dealing with, right? So יראה and אהבה can come together.

גילו ברעדה. But when you're מעלה כבוד הקדוש ברוך הוא to the שורש, that that's that's a גדר of יראה, כמו שכתוב, ליראה את השם הנכבד. We have a פסוק that links together יראה and השם הנכבד. Okay, deep breath. Now, so again, to bring שלום into the world, a שלימות, a full to relating to הקדוש ברוך הוא, but but but a wholeness, a a תמימות, so that's where להמשיך שלום בעולם, צריך to we have to be מעלה, we have to take what's over here and link it back so that everything is is is fully full integration, כבוד הקדוש ברוך הוא לשרשו היינו ליראה, כמו שכתוב ליראה את השם הנכבד.

ווייטער, so through we're going to see that through teaching תורה to others, and being מחזיר those in תשובה, that's called תורת חסד, and that is going to be מעלה כבוד לשורשו. ווייטער, ואי אפשר אות ב להעלות את הכבוד. How are we going to be able to be מעלה this כבוד, מעלה these נפשות, מעלה the שכינה from גלות? How are we going to take this world, this this this עולם העשיה, the where it's לית לה מגרמה כלום, it doesn't have anything of its own, it's like the moon, and have it to be totally accurately reflecting the sun, understanding that it's one circuit, one unit, one process?

How are we going to be מעלה to that degree? אלא על ידי תורת חסד. ותורת חסד, אמרו חכמינו זכרונם לברכה, what is תורת חסד? זהו הלומד על מנת ללמד. That is one who learns על מנת, in order to teach it. The The גמרא says that the the גמרא says in אמר רבי אלעזר, מאי דכתיב: פיה פתחה בחכמה ותורת חסד על לשונה? What does it mean? Is there a תורה of חסד and תורה not of חסד? But rather, it's a difference: one is תורה של זו היא תורה של חסד שלא ללמדה, he learns it for himself, זו היא תורה ש sorry, again, תורה ללמדה, זו היא תורה של חסד, שלא ללמדה, זו היא תורה שאינה של חסד.

תורת חסד is learning תורה in order to share. One of the things that you see from here, though, is that it's talking not at the stage of teaching, it's learning at the stage of while you're learning it על מנת ללמד. That bringing the תורה into the world, that's תורת חסד, that already that already has an effect. We actually saw the the the the way that a person is able to, when a person does his own עבודה and does it appropriately, and he wants to be ממשיך into the world, so we we already saw that you can change the world, and not just change the world in a in in in a general way, but you can even bring this world closer to הקדוש ברוך הוא

so that there'll be a bigger גילוי, even individuals will come to do תשובה. We said in תורה ד אות י, right? על ידי איש ישראלי נתעורר הנעלם נתעורר בתשובה, על ידי שרת קרב במחירב. Okay, that was in that context. על ידי שהרגיש טעם קטנות ואבלות עשיה, when a person comes to do תשובה, על ידי תשובתו גורם שגם אלו הרשעים, that even the other רשעים will be חוזר, will be חוזר in תשובה. So the way that a person does something, again, not exactly our point, but when a person learns, he's not only talking about at the stage that you're literally teaching תורה to people, but when you learn תורה, you connect to הקדוש ברוך הוא, you connect to רצון הקדוש ברוך הוא, the רוח, the חיות

in a certain way, that literally that that that opens up the lid, that opens up the channels, it brings things into the world that can cause people to literally have התעוררות. They might be nowhere next to you, they might be on the other side of the world, they might have no idea who you are, and yet it can bring it into the it it could change them. And in תורה י also it says: כי כשמקרב את עצמו לצדיקים כדי לקבל בהם מהם הרוח, a person gets close to a צדיק to bring רוח into the world, they should get רוח through the צדיק, על ידי זה נשברה גאוה ועבודה זרה.

That breaks גאוה and עבודה זרה in the world. ואז מכירים אפילו אלו שהם אלו שהם בסטרא אחרא את גדולת הבורא יתברך שמו, like like we'll see, those who are far away. So when you let light into the world, that light affects the world at large, and it affects it it affects other individuals as well. Why through learning תורה to through learning תורה in order to teach, in order to have תורת חסד, why why is it that over that over here it brings כבוד into the world, it affects others, גרים and בעלי תשובה, brings them to the קדושה?

כי זה עיקר כבודו. This is the עיקר כבוד of הקדוש ברוך הוא, כמובא בזוהר: בשעתא דשאר עכו״ם אתיין ומודן לקודשא בריך הוא, at the time that גוים, those farthest away, come and are מודה to הקדוש ברוך הוא. Again, that that that this is the the ultimate and other, right? That when when, you know, so maybe we, בעזרת השם, you know, we're we're working our hardest, we recognize הקדוש ברוך הוא, we're הקדוש ברוך הוא's servants, הלוואי. We should be like שלוחו של אדם כמותו. We should we should be מבטל ourselves to הקדוש ברוך הוא.

But when the שאר עכו״ם, the people that are subscribing to what they perceive as other ideals, they come and not just that they're מכניע themselves, but that they're מודה to הקדוש ברוך הוא, כדין אסתלק ואתיקר שמא דקודשא בריך הוא עילא ותתא. At at that point that the the שם of הקדוש ברוך הוא, the כבוד השם is נתעלה, and it it there's a there's a כבוד over there, כמו גבי יתרו, we'll see in a second, this is not the first time that we've seen this, בשעתא דאמר יתרו, when יתרו said: עתה ידעתי כי גדול השם מכל האלהים, that now I know that הקדוש ברוך הוא is גדול from all other powers, כדין אסתלק ואתיקר שמא דקודשא בריך הוא.

At that point, the שם of הקדוש ברוך הוא was נתעלה, and there there was a כבוד over there, there was a there was a גילוי, there was an expression of יקר הקדוש ברוך הוא, there was an expression of that the the מלכות was reflecting was was reflected that the מלכות was like connected to the שורש as it were. We'll just mention over here the ליקוטי הלכות יורה דעה חלק ב הלכות כיבוד אב ואם. Goes וכמובן בדברי בדברי רבינו, he says, כי הקרובים אליו יתברך הם בבחינת אחדות עמו.

The ones who are close to הקדוש ברוך הוא, they're in a בחינה of אחדות, we are together with הקדוש ברוך הוא. ועבודה שלהם אינה נחשבת עבודה, כי זה נחשב כאילו הוא יתברך כביכול עובד את עצמו, in a certain sense. Now, this is what we're all shooting for, right? Nobody wants to be there's there's nobody wants to be far away so that they can have the benefit of coming closer, right? It's a little bit of a catch-22. On one hand you say, well, if there's such a great benefit to coming closer, so maybe I should like, you know, move in the wrong direction, not work so hard, and then I can have the benefit of coming close.

Obviously, the the closer you are, the more that you can I wouldn't say benefit from the relationship because that we're not looking for שכר for ourselves, but the more that we are aligning ourselves with הקדוש ברוך הוא. But on the other hand, he says, עיקר העבודה והכבוד כשהרחוקים ממנו יתברך עובדים אותו ומגדילים כבודו יתברך, אשר בשביל זה נשתלשלה הבריאה בכמה מיני השתלשלות עד העולם השפל הזה. The whole point that הקדוש ברוך הוא put it that there should be a world is that there should be an exercise of בחירה, that the that that that the גילוי is that those that are far, those things that are far, come to be an expression of הקדוש ברוך הוא, אשר כל כבוד השם יתברך תלוי בזה העולם.

But what this does say is that those of us who are באחדות עם הקדוש ברוך הוא, the greatest גילוי, the greatest נחת that we give to הקדוש ברוך הוא, is sharing it with others, is bringing close, being a light unto the nations, to to people that they whether We don't go hunting for גרים, but to the fact to the extent that we can effect and bring in the light of הקדוש ברוך הוא into the world both in terms of, and everybody has to know their strengths. If a person is not good at outreach, there are other things that they can do in terms of person to person, right?

As much as we could say that there's an unbelievable thing to teach תורה, if a person does not have the כח of being able to articulate, being a good רבי, being good with kids, being good with adults, everybody can find their מקום to contribute. For some people it might be organizational, right? To some people it might be money, it might be preparing publications, whatever that is, but in order to bring people close to הקדוש ברוך הוא, to bring expression of הקדוש ברוך הוא into the world, and certainly even in terms of being able to bring that light in ourselves.

לומד תורה על מנת ללמד, but the way that we learn, the way that we do תשובה, we have התעוררות, but our part of our goal, part of what we should what we should be shooting for is to bring the כבוד of הקדוש ברוך הוא into the world, to be מעלה the מלכות to the שורש. Just to point out that we had a another discussion of this, so this is not the first time we saw this, if you want you can go back to ליקוטי to תורה י, right?

We had said, we'd started off, כשיש חס ושלום, just right in the beginning of the תורה, when there are דינים על ישראל, then the way to through to have a המתקה in those דינים is through ריקודים ומחאת כף, okay, and it say it says restarts off right away, אות ב, כי עיקר גדולתו של הקדוש ברוך הוא שגם העכו״ם ידעו שיש אלקים שליט ומושל. Go back and listen to to that שיעור if you'd like, that גם ה... that that the עיקר גדולה of הקדוש ברוך הוא is when those furthest away, the עכו״ם, the other nations should understand that there is the rule of הקדוש ברוך הוא.

And here he brings, כמו בזהר, כד אתא יתרו, כי עתה ידעתי כי גדול ה׳, כדין אסתלק ואתייקר שמא עילאה. This is exactly what we're talking about. And he continues, ולעכו״ם אי אפשר להם לידע גדולתו של הקדוש ברוך הוא כי אם על ידי בחינת יעקב, that that it's through יעקב. We said אברהם is is הר, יצחק is שדה, יעקב is בית. But we also, if you remember even in תורה א, so we spoke about יעקב in a different context, that יעקב is is representative of the שכל that connects where you could see הקדוש ברוך הוא through the בריאה.

So, it all connects into just a beautiful beautiful architecture in in in terms of If if we were holding on the level, we would be able to take any one of these תורות, and we could learn the the the entire world through any one of these תורות, because it's the there's I think the discussion of if if every you could learn through every single תורה, so then why did why did רבינו give us all these תורות? But be that as it may, since we're not on the level, so we're looking back a little bit and understanding through these concepts through some of these concepts the way that they're expressed in other places.

But every one of these תורות is ממש ממש gold. So he says, נמצא, זהו כבודו כשהבני אדם שהם מחוץ לקדושה מקרבין את עצמן לפנימיות הקדושה. When the people that are far away from the קדושה, they are מקרב themselves to come to come close to come close to the קדושה, הן גרים שמגיירים, הן בעלי תשובה שגם הם היו מבחוץ. Now, by the way, this we can apply If we mention when we spoke about it earlier, even on a on a personal level, on an individual level. Sometimes, we've spoken in one of the earlier תורות רצוא ושוב, בקי ברצוא, בקי בשוב.

You know, sometimes when we have when when we're doing well, so we say that's where the, you know, that's where the money is, that's where the growth is, and when we're not doing well, so we just sort of want to like hedge so that we don't slip too far, but there's no growth there. But what we could say is that perhaps all of us have the areas maybe that speak to us a little more, or times that that speak to us a little bit more, we're doing a little bit better, and then there are times that are harder for us.

The truth is, is that in our own selves, we can feel good when we're feeling farther away and we work towards bringing the light in, so then we can ourselves tap into this unbelievable כבוד השם. Yes, we all want to be on a high all the time and have that momentum and be going forward and be on הקדוש ברוך הוא's team, so to speak, but the idea of being able to let the light in, let the כבוד in, bridge that gap, have המשכת שלום into the world, that is something that we can do, and perhaps we feel the least warm and fuzzy to others, but even to ourself in any corner of our life, that we can do.

And that התעוררות, like we said, will bring it down not only for us, but it can open up worlds and pathways of other people as well. And as we work on ourself, we said elevating the כבוד, כבוד is יראה, we saw it in in תורה ה׳, אות ג׳, מי שיש בו יראת שמים דבריו נשמעין. As we bridge the כבוד, we bridge the יראה. We spoke about it also differently over there, but we when when when we tap into this יראה, so then דבריו נשמעין, there's an אמת there.

It's coming off and and it will it will show to to others. We'll be able to relate to others through that also, and our words will be נשמע. So so he says over here, שגם היו מבחוץ, וכשמקרבין ומכניסין אותם לפנים, זהו כבודו. That's כבוד of הקדוש ברוך הוא when we bring when we bring others close. ועכשיו, now, בזמננו זה, unfortunately, הכבוד בגלות, we've seen in several of these תורות discussing this idea, כי עיקר הכבוד אצל העכו״ם. The עיקר כבוד, like we saw in the first תורה and like we saw recently recently also, the עושר וכבוד is on the left, we saw that that's why the, I think it was י״ב, that's why the תלמידי חכמים sometimes learn in such a way, there's a שלא לשמה

over there so that we can access, right? But over here, the עיקר הכבוד אצל העכו״ם, ואנחנו בני ישראל שפלים ונבזים, and that that bleeds over into ישראל ואורייתא וקודשא בריך הוא, the way that people relate that to to הקדוש ברוך הוא and the תורה and the representatives, the embodiment of that, the תלמידי חכמים, כלל ישראל, also שפלים ונבזים. The value system of the world is off, and therefore and therefore it's not recognized that we are standing for the אמת, that the true כבוד is with us because of because of the way the world is.

We're outside, we're outside of ארץ ישראל, we had תורות, I think, ז׳ and ט׳ discussing it, when we when we're we have בית המקדש and we have that that close connection, so then the the valves are open, the שפע from הקדוש ברוך הוא comes clean, it's it's a it's a clean connection. But if we're not making ourself into a כלי, we don't have this ביטול, so unfortunately then we can't have as close of a connection or we would be blown away by the שפע. So הקדוש ברוך הוא, as it were, unfortunately, does us a favor, as it were, similar that there's a famous מדרש, right, that הקדוש ברוך הוא, if we wouldn't have gone to גלות and if he wouldn't destroy the בית המקדש, then

we would have had to be destroyed. We didn't make ourself into a כלי, we couldn't handle it, so that we went out. But now that the שפע comes to the world via the גוים instead of via ארץ ישראל, and and and and everything else feeds off of ארץ ישראל, so now the שפע comes via the גוים, some of it, because we're in גלות and כלל ישראל is in גלות, and it comes out in a distorted way. And it's it's it's like when you squeeze when you squeeze a hose, so first of all less water comes out, but it also comes spilling out of like the holes and in in weird places.

And the the כבוד, the recognition that that really we're the ones who are aligned with הקדוש ברוך הוא is not there, and therefore the world doesn't respect כלל ישראל. לעתיד לבוא, שיתגלה כבודו מבין החושך, that the גילוי of הקדוש ברוך הוא is it going to come, is it going to come through the חושך? We've discussed these terms before, go look go take a look at תורה ט׳, אות ג׳, we talked about a person being surrounded by the חושך, and we said אבל על ידי האמת, הקדוש ברוך הוא שוכן עמו, צדק, שקדוש ברוך הוא עמו, מאיר לו איך לצאת מן החושך, right?

אמת, חותמו של הקדוש ברוך הוא is אמת. So go over there. So back in our תורה, says לעתיד לבוא, שיתגלה כבודו מבין החושך, when we have the כבוד of הקדוש ברוך הוא coming through the חושך לעתיד לבוא, and we can work on it in this world as well, כמו שכתוב: ונגלה כבוד ה׳ וכולו, כי אז יטו כולם, at that point all of the גוים will be נוטה, will be leaning, will will will be receptive לעבדו שכם אחד, אז יאמרו בגוים: לכו ונלכה באור ה׳. And דווקא uses לשון, the לשון is is specific, באור ה׳ specifically, because there's going to be a גילוי of כבוד ה׳ of the אור that's going to light up through the חושך, and the the גוים will see it also.

They didn't make themself into A כלי in this world when there was חושך, we're the ones who sought it out and ultimately, כלל ישראל has a special relationship with הקדוש ברוך הוא, but לעתיד לבוא, when the אמת comes and the רשעות is כעשן תכלה, it disappears like we've we've said many times, you know, we can have a disagreement in let's say math, you know, is 2 + 2 4 or is 2 + 2 5? But if I take out two apples and I show you here's two and another two and you count them and it's four, it's not that my argument beats your argument, it's that your argument disappears.

You have a little bit of light and a lot of חושך dissipates. Once there's an exposure to what the true אמת is, the the the חושך is gone and all of the other nations that went it's like they have different spiritual forces, you know, different מלאכים we speak about. But at that point, once the the the light is let in and the other גוים recognize and they come, לכו ונלכה באור ה'. וכבוד נקרא אור, כמו שכתוב "והארץ האירה מכבודו". It's a פסוק by יחזקאל, פרק מ״ג, it says that the that that the ארץ will will give off light מכבודו.

So we see that אור comes from כבוד. And once the גוים seek out from כלל ישראל that they should go together לראות בכבוד ה', we see that the כבוד of הקדוש ברוך הוא, the שכינה, the מלכות is going to come out. We say like the שכינה is in גלות. At that point, the מלכות is connected to the שורש. The מלכות, this world, now you could have a person who, you know, they seem to have everything going for them and they're not so honest in business. How could that possibly work?

If תורה is the structure, תורה is the physics book of the world, תורה is is reality, then this world should express how how you couldn't open up a physics book and have sound waves that didn't follow those rules, then the physics book is wrong. How can you have that this that that מלכות, this world, that that this world doesn't reflect the רצון of הקדוש ברוך הוא seemingly? It's because the שכינה is in גלות. It's because the שפע is coming by way of the world. But at some point that אור is going to be let in and the the the מלכות is going to be the שכינה will be let out of גלות, the מלכות will be connected back to the שורש.

The moon will be fully reflecting the sun, right? We spoke about משה and יהושע, and at that point the the the גוים will be מכבד כלל ישראל, the children, so to speak, of הקדוש ברוך הוא. And at this point, we will have we will have that the שכינה is is out of גלות, and it will be a full expression of the מלכות of השם. So that when people relate to הקדוש ברוך הוא, it's not going to be from יראת העונש because הקדוש ברוך הוא is the most powerful.

It's going to be a יראת הרוממות, it's going to be a an awe of הקדוש ברוך הוא, a recognition, a גילוי. Of course, one can always come infinitely closer to the אין סופיות, but it's going to be a recognition towards the יראה of השם, כבוד in that sense. So as we go forward into אות ג', we saw the השגה סופית, if you will, of the תורה is להמשיך שלום, שלום כללי, שלום פרטי, we we referenced. And in order to do this, we connect כבוד and יראה, and this is done through connecting those who are far away, the ultimate statement of of כבוד השם.

We elevate כבוד ultimately through לימוד תורה. We are now going to dig a little bit deeper into this connection. Now, ואי אפשר לקרב את הגרים עם בעלי התשובה, it is impossible to bring close those who are far away, the גרים, the בעלי תשובה, אלא על ידי תורה. Always nice to see this, especially in in חסידות. Ultimately the עיקר is תורה. That is the way to bring close those who are far away. We already mentioned the idea of תורת חסד, כמו שכתוב "יפוצו מעינותיך חוצה", your wellsprings will spread חוצה, outwards, far away, but this חוצה is בדווקא.

In other words, we're speak speaking specifically that the wellsprings, the תורה, will spread to those who are חוצה, those who are far away. שצריך, that the one who's learning תורה needs להשקות אותם שהם מבחוץ, to bring the water to quench the thirst, as it were, of those who are on the outside who are far away, להודיע להם הדרך ילכו בה, to make known the path that they have to go on. This is בעצם תורת חסד, תורה על מנת ללמד, that that that in order to bring to those בעלי תשובה.

Now, interestingly, just just two points we'll say, well we'll say it now. Number one is that we saw in תורה ד' that this is one of the roles of the צדיק, in order to enlighten one, anyone who comes to be close to the צדיק, to enlighten one as to what their path is. There we were talking more in terms of a person who's coming close to a צדיק, and the צדיק's role vis-a-vis that individual growth. But we also saw in תורה ח', we saw this idea about the צדיק going down, going down in order to be it was in אות ה', we said כשהצדיק רוצה להשפילו, when the צדיק wants to humble him, מוכרח to to go against the רשע, but to ultimately counteract their

force. מוכרח לירד להמידה רעה ההיא שהגביר עליו הרשע להכניעו לכופפו. So it's just interesting over there we were talking about the idea that in order to be effective at this, one has to we saw the difference between a צדיק גמור, צדיק שאינו גמור. But the idea of outreach, again we've spoke about it there in a little bit of a different context, but that there is this idea of going out to the רשע. Over here, in terms of תורת חסד, in terms of teaching them תורה, but there's also סור מרע ועשה טוב, being able to cut off their חיות.

So in different contexts now we just see again, these ideas are complementing each other. The role of the צדיק to enlighten one as to what their path is, the goal of the צדיק, and it has to be a person who is who's able to do so about being able to extend themself towards towards the רשע, to be able to cut off their source of חיות, and ultimately we see over here to be able to introduce תורה to be able to to to light them up. Now, besides for also that point of contact to bring them up, we saw and we we mentioned that I think earlier in this שיעור as well, just the idea that even when one themself is learning, when one themself is

נתעורר בתשובה, that through that תשובה they'll be גורם that אלו רשעים נעשו כסא לקדושה, that it'll cause a התעוררות in the world as well. That was in תורה ד. So over here we see יפוצו מעינותיך חוצה שצריך, again, להשקותם מהם בחוץ, to bring the תורה to bring the light to cause the ultimate כבוד which we said is אור, that תורה is what is able to effect this, to bring the ultimate כבוד, the ultimate גילוי through bringing those farthest away towards הקדוש ברוך הוא, וזהו שאמרו חכמינו זכרונם לברכה אין כבוד אלא תורה, because it is תורה that has this this this connection.

It is it's תורה that ultimately will bring people close. It's it's it's good also that people will stop destructive behaviors, but that cannot be just a subjective thing what's considered good or bad. The ultimate objective truth, המקום, the context by which everything is judged, the only connection to reality, to אמת, to הקדוש ברוך הוא, to the source of truth, to elevate is to elevate כבוד to יראה, to be to to bring one in line, to calibrate one with the תורה. וזהו אם תוציא יקר מזולל. This is very interesting פסוק.

It's פסוק in ירמיהו. It says to bring out יקר, כבוד, מזולל from one who is vile, disgusting. ואמרו חכמינו זכרונם לברכה, it's from a גמרא in בבא מציעא, אלו שמקרבין בני אדם לעבודת השם יתברך. The גמרא over there says כל המלמד את בן עם הארץ תורה, one who teaches the son of an עם הארץ תורה, even if הקדוש ברוך הוא is גוזר גזירה, מבטלה בשבילו. When that person is מתפלל ומבטל the גזירה, so then it will work. So two things. Number one, we see, you know, we all want to have the greatest גילוי, the greatest light, to bring הקדוש ברוך הוא נחת.

So we will say, well, am I unable to do that? If the only people that are able to cause this are people that are far away, so where do I stand? ברוך השם, I'm a בעל עבודה. So we see that no, we want to bring bring about that גילוי. What you can do is you can do outreach in whatever capacity you're able. This is המלמד את בן עם הארץ תורה. If you know אלף, teach אלף. At the very least, be a good example, be a shining light.

And that over here, the person, it doesn't say that the בן עם הארץ is the one who is מבטל the גזירה, it's the one who is מלמד תורה את בן עם הארץ. So we we can all effect that, ברוך השם. The other unbelievable thing that we see, and we'll explore in a second further, it says אם תוציא יקר מזולל, that where where does it say יקר מזולל? The The one who we're referring to as יקר, the one who we're referring to as as as being כבודיק, the one who has that כבוד, that יקר, that preciousness from within, is מזולל.

That is the one who hasn't learned yet. We all have a נשמה, we all have this capacity from within. It's a matter of cultivating what we already have within, that יקר. It's not coming from without, it's it's bringing out the יקר מזולל. And therefore, אלו שמקרבין בני אדם לעבודת השם יתברך, כי זהו נקרא מוציא יקר, היינו כבוד, that's bringing out the יקר, the preciousness, the כבוד of הקדוש ברוך הוא from the נפשות. That's bringing it out מזולל, מזילותא דגלותא, because it's like the כבוד, the שכינה is in גלות.

It's like the נשמה, it's being hampered, it's being held back by the one who's not in touch with themself, who's not in touch with the תורה, who is going in the wrong direction. But the when he's able to bring מזילותא דגלותא, that the שכינה, that the נפש, that the כבוד of הקדוש ברוך הוא, the the מלכות, that this expression of הקדוש ברוך הוא is in גלות, that's the one who's able to bring out the יקר מזולל. וזה, and this that we brought earlier, the words of the זוהר by יתרו, that when the גוים are מודה to הקדוש ברוך הוא, then it's going to be נתעלה the הקדוש ברוך הוא's כבוד in all the עולמות, רם על כל גוים השם, then the פסוק is על השמים

כבודו, היינו כשעכו״ם מודים ומשבחים ליה, when the עכו״ם Now further, ואי אפשר לבוא לידי התעוררות התשובה, one can, we cannot come to התעוררות בתשובה, הן לפושעי ישראל הן לגרים, to these who are far away, we'll see in a second we're going to focus on גרים as opposed to in general those who are פושעי ישראל, אלא על ידי התורה. Now we're going to focus a little bit more of if you look in the ליקוטי הלכות, he discusses this idea about that it's תורה, תורה לשמה. Just to quote, he says שעיקר עליית הכבוד מזילותא דגלותא, the עיקר bringing out the שכינה from this from being בעצם in גלות, from from being held back as it were, על ידי בעלי תשובה וגרים הוא על ידי שעוסקים בתורה לשמה

בכוונה, it's through learning תורה לשמה, עד שמעוררין כל שורשי נשמות ישראל המשורשין בהתורה וכולי, שעל ידי זה נולדים נשמות הגרים ונתעוררין הפושעי ישראל בתשובה. So now, the way that we're learning with the ליקוטי הלכות, but we're we're going to see going forward that that now we're focusing a little bit more not just not just bringing back the פושעי ישראל and creating גרים through contact, through outreach, through that interaction, but over here through connecting through connecting back through תורה, through the ניצוצי נשמות, we said that the the 600,000 ניצוצות we quoted earlier are are בעצם the the נשמות are בעצם תורה, through learning תורה, through learning תורה לשמה, so then we're able to, it's like imagine, you know, if like if a tree falls in a

forest and nobody hears it, did it really make a sound? Once we are able to learn תורה, we're able to to bring it down to into the world and that original light is able to shine out. It finds expression in the world. And further, we saw I think recently in in תורה י״ב, the idea of נשיקין, the idea of when we speak out the תורה of a צדיק, that we create that connection that literally brings חיות into the world. So now, it's going to cause this התעוררות into those who are far away as well, but not necessarily through direct contact, but through us changing the the balance in the world, שמאירין להם במקום שהם שם, that they will cause the אור to extend to extend

קדושה to wherever these these people who are far away are, כמו שכתוב יפוצו, it spreads out, מעינותיך חוצה, חוצה דייקא, דווקא to those on the outside, כי התורה הם שישים ריבוא אותיות, because the תורה is 600,000 letters, if you count it, the note over here mentions that really it's in the neighborhood of 305,000, says over here 304, 800 thousand and 805, there's different answers as to how you get to 600,000. One of the answers that he brings over here is that the the expression of the letters as they reach us is in this 305,000 number, but the there's different combinations of the letters and the letters themselves.

For instance, an א is a י on top and then a diagonal ו and then a י or a ד on the bottom, a מ could be a כ and a ו put together, so the the the letters in their more abstract state they they could be counted differently, but אסיק שמעתתא אליבא דהילכתא as we have the תורה, so then it finds expression this way, but at the core, at the שורש, the תורה is 600,000 letters, there's other answers as well. כי התורה הם שישים ריבוא אותיות, the תורה is 600,000 letters, כנגד שישים ריבוא נשמות of of עם ישראל, and every נשמה has its source in the תורה, ויש לכל הנשמות שורש למעלה במחשבה דקודשא בריך הוא, and every נשמה has its שורש in the

מחשבה, as it were, of of הקדוש ברוך הוא before creation, the נשמות of ישראל before creation, the תורה was created before the world, כי ישראל עלו במחשבה תחילה even before הקדוש ברוך הוא created the world. So the שורש of the of the נשמות are בעצם in in the in the חכמה of הקדוש ברוך הוא, as it were, ועל ידי זיווג הנשמות. Now, this these נשמות, they find expression in the the in the 600,000 letters, as it were, in the תורה that we have. But the the same way, again, there's parallels that two גוף two two physical bodies can get together, so we're going to see two spiritual bodies also also can get together.

We'll quote a זוהר in a second, and therefore there's the possibility of a זיווג נשמות. We quoted, like I said earlier, נשיקין, but when there's a רבי and a תלמיד, there's two חברים discussing תורה, there's a connection over there. So whenever there's a connection, two things complimenting each other creating a שלמות, that can create a זיווג. It's part of the building blocks, the way that the world is structured, the way that the world works. Now where is that—we're quoting in a very simple way—where does that spiritual energy, as it were, go?

So in one way of looking at it, this is what creates the נשמות of the of the גרים, the גירי צדק. So he said through this זיווג נשמות, נבראם נשמתא דגיורא, וכשמתעוררים הנשמות על ידי אותיות התורה, when the נשמות are are are elevated, they're awakened up, there's התעוררות through these אותיות התורה, through connecting with this is really the שורש of the נשמות, this is the שורש of the it's in the letters of the תורה, שהוציא מפיו, it comes out of one's mouth, it's articulated. It's very very important not just to have the תורה in one's eyes, but when one brings it out, the תורה into this world, the דיבור the דיבור is there.

We we speak out words and we don't see it, but you're creating an entity. That entity is now in the בריאה. There's a building block there. ומנצנצים, it actualizes thought. It brings it out to something real. ומנצנצים זה לזה. And now it like shines from one to the other, two נשמות getting together and bringing out this תורה, זה בחינת זיווג. This is a בחינה of זיווג שזה מקבל הארה מזה, one one takes this this light, this shining, as it were, that's conveyed from the other, ועל ידי הזיווג של נצנוץ הנשמות שבמחשבה, נבראים נשמת גרים.

And through this זיווג of this of this shining of the נשמות of the נשמות that was בעצם like in the potential, and it became actualized, so now where does this spiritual energy go? Where does it find expression? It finds expression in the נשמות of the גרים. We we've spoken earlier, I wanted to go find it, that the תורה is תרי״ג עיטין, that's like the תרי״ג מצות, תרי״ג pieces of advice. We we spoke earlier in the context, I have to go find the תורה, we spoke earlier in the context of the נחש giving advice to חוה, so that's, as it were, like there was a זיווג.

We say that there was the זוהמא that got put into חוה, but this when when one takes not just עיצות, but עיצות and תרי״ג מצות, advice, that's that that that's בעצם בתורת a זיווג. Ultimately what is that? When I incorporate your ideas, הלוואי לטוב ולמוטב, but into my way of thinking, and now I incorporate that into how I think and how I act, it becomes part of my עצמות, part of my point of view, so then that's בעצם בתורת זיווג, and a זיווג produces produces תולדות. So he says, he quotes over here from a זוהר in פרשת שלח, just last week's פרשה, he says, I'll read it in the in the Hebrew, part of it says, זיווגא דההוא עלמא, a זיווג of the spiritual world,

is אדבקותא דנשמתא בנשמתא, נהורא בנהורא. זיווגא דהאי עלמא is גופא בגופא. וכלא כדקחזי, מינא בתר זוגיה, זיווגא בתר זיווגא, גופא בתר גופא, זיווגא דההוא עלמא נהורא בתר נהורא. And the the זיווג takes place in whatever context it is. In this world it's through physical bodies, in that world it's through this spiritual process. And the זוהר continues, again I'll read in the תרגום in the Hebrew, זיווגא דההוא עלמא נעשה פרי יותר מפרי שנעשה בעולם הזה. We think that things in this world are more real because we see them.

He says, no, that the זיווג in that world produces more more פירות. בזיווג שלהם, בזיווג דההוא עלמא, in that in the spiritual realm, ברגע שהם כאחד, כשנשמות נדבקות זו בזו, עושין פירות ויוצאין אורה ונעשין נרות. The the light comes out, and it produces נרות, lights. והם הנשמות לגרים המתגיירים, וכל אלו עולים להיכל אחד. And he he goes on, it's very hard the language because we don't understand, the גר goes, נכנס תחת כנפי השכינה. He goes on, these are Kabbalistic concepts that they go beyond us over here, and it goes on to things that we don't relate to.

But when there's a זיווג, when when you get together with a with חברותא, the גמרא in ברכות talks about when 10 people learn תורה, when five people, three people, two people, that and it's as if it's two people even הלוואי that a person is sitting and learning alone, but but when when two people learn, it creates There's a שכינה, creates something between them, and over here we see that it's בתורת זיווג, and it actually has פירות to the extent that it produces something that finds expression in in the נשמה of a גר צדק.

So he says ווייטער, מלבד נשמות גרים גם הפושעי ישראל, so now besides for גרים who are so that נשמה goes over there, but what about we've been speaking about the פושעי ישראל? כל זמן ששם ישראל נקרא עליו, as long as that they still have the שם ישראל on them, ליקוטי הלכות says מאחר שעל כל פנים מחזיק עצמו בדת ישראל, we all have challenges, we all do עבירות, but a person still associates himself at the most basic level with דת ישראל, ואין ממר דתו לגמרי חס ושלום, and they don't totally reject and totally become an a כופר, ונקרא עליו שם ישראל, וזה בעצמו יקר מאוד בעיני השם יתברך.

Don't sell that short. We all have challenges, nobody's perfect, but a person who בעצם defines himself, he associates, he's part of כלל ישראל, even if he's a פושע, but he's a פושע ישראל. So in this case, כי נקרא פושעי ישראל, נמצא ששם ישראל נקרא על כל פנים עליו עדיין, and he's still called a ישראל, he's still הקדוש ברוך הוא's child, מאחר שעלה במחשבה, right? מאחר שנקרא פושעי ישראל, אף על פי שחטא, even though he sinned, ישראל הוא, יש לו אחיזה ושרש במחשבה עליונה, so he also has an attachment and association.

Yes, in this world, he came to his challenges and he sinned, but where's his core? Really, where is he rooted? He's rooted in the מחשבה עליונה of הקדוש ברוך הוא from before this world, from before the point that he sinned. ועל ידי התנוצצות, so he can really tap into his true core as well. Through this shining, when the נשמות get together, people get together, that they learn and it resonates in the source, me and you are learning right now, and then it resonates in the source, and now, like I said, it's like the the radio waves.

Now we hang up an antenna, we bring out the the the לשמה. We saw before, שפתותיו דובבות בקבר to a צדיק that learned it, but the light shines brighter. Now that light shines brighter at the source, it shines out brighter even into the פושעי ישראל. They can have התעוררות לתשובה. It works like bottom up and then top back down. התנוצץ גם שורש נשמתו בין שאר השרשים, then his שורש נשמה also is going to light up, ומגיע ההארה לזה הפושע ישראל, and this הארה is going to reach the פושע ישראל, משורש נשמתו, ועל ידי ההארה הזאת חוזר בתשובה, and he will end up being חוזר בתשובה.

Okay, we will we'll stop over here, I think. We said a lot, but then next week we will go into ד and then ה ultimately, and start the the רבה בר בר חנה. We'll see how we how far we get.