LM 14.3 — L'Hamshich Shalom, Part 3 of 4 · תורה י״ד

We are in the middle of Torah י״ד אות ו׳. We actually finished the first kind of חלק of it with the first part of the ma'amar Rabba bar bar Chana and we will be continuing on to the next idea, and there will be another ma'amar Rabba bar bar Chana within it. Just to summarize where we are, maybe offer a thought, and then and then go forward. So we had started the Torah that said, להמשיך שלום בעולם, to bring shalom into the world, צריך להעלות כבוד הקדוש ברוך הוא לשורשו.

We need to connect כבוד of הקדוש ברוך הוא to its שורש. We'll speak out a little bit in a second, although we already started to explore this, and the שורש of that כבוד is yirah. Now inside the Torah, אות ב׳ said that the way that this can be accomplished is through how do we increase כבוד? It's through spreading הקדוש ברוך הוא's Torah. This is תורת חסד. Specifically with the way to increase כבוד is not just to make those who are going fast go faster, but those who are seemingly going in the wrong direction to turn around and recognize what their true direction is, what the emet is.

That's more of a qualitative idea of כבוד over a quantitative in a certain sense. We can do that in an individual way by having our inclinations that are pulling us in the wrong way and having them come to redirect as well. And we spoke about the idea of bringing כבוד into the world via via Torah not only through active, let's say, outreach or contact in a practical way as we know it, but even when one learns Torah and one is able to, so to speak, connect to Torah at the שורש, then that increases the light coming into the world as it were at the at the שורש, which is able to also illuminate not only the one learning, but it's also to bring an extra

level of light and emet and a גילוי of הקדוש ברוך הוא into the world such that it will manifest in increasing that גילוי of הקדוש ברוך הוא in terms of גרים, בעלי תשובה, and so forth. In order to attach oneself to this Torah, we said a person has to do that through anavah. And that's how that's how the כבוד will come into the world. Now we're going to go on to the next step, the next step being that in as much as this really seems to be directed more to people on an incredibly high level that are able to achieve the level of anavah that we described last time, we have to translate this into an avodah for an individual as well.

There'll be a line over here which almost parallels a certain idea the Baal HaTanya brings in פרק מ״א, which certain ideas kind of like struck my mind as I was as I was learning this, but he's going through certain ideas of how to connect. He's talking about יראת השם and אהבת השם, and he has a line, he says, ויעמיק במחשבה זו ויאריך בה כפי יכולת השגת מוחו ומחשבתו וכפי הפנאי שלו. So it's not everything or nothing, a person has to be able to attach themselves to certain ideas and certain anavah, and כפי, the way that a person, according to the way that a person is able to attach himself to this avodah, it can bring a certain light to the world.

And then of course, it'll increase for him also. The more light there is, the more that he'll be able to attach, and light we're using as a mashal in a certain sense, the more he'll be able to attach, and the more that he'll be able to learn further and grow further and further in his own Avodas Hashem, reach higher heights, and also be able to relate to Hakadosh Baruch Hu and increase his own anavah. Now, just an idea that that that resonated with me, it's something to perhaps think about.

It's based it's based a little bit on my understanding of that that chapter in Tanya. So we're talking about increasing Hakadosh Baruch Hu's kavod in the world, we're talking about the Shechinah and malchus, the the way that we have kavod of Hakadosh Baruch Hu in this world is when the world reflects Hakadosh Baruch Hu. What's the shoresh of that? Yirah. Now there's two ways that we relate to, or in a way in a certain in a certain framework, there's two ways that we relate to Hakadosh Baruch Hu: there's ahavah and yirah.

So how do we think about these things? On one hand, we might want to say that ahavah is the basis of a relationship. The problem is that that becomes a little bit self-serving. It's nice that my that the what I want and what makes me what makes me tick is having a relationship with You, but if it's not generated by any sort of an external understanding that that is the right thing for me to do, that I need to become close to You, then it's then ultimately ahavah is something that I decide to do because it awakens in a certain feelings resonate within me.

The a mitzvah, when you do avodah, it's a לשון of עבד, it's a לשון of acknowledging a melech. You can come to a point where you understand that that's the best thing for you, and it might be the only thing for you, and everything else is is not the emes, and there's no actual productivity or meaning to be found in anything else, and that will translate into ahavah later on. But the basis of doing a mitzvah has to be that you understand that Hakadosh Baruch Hu is the melech of the world, in fact Hakadosh Baruch Hu is ממלא עלמין, מסובב עלמין, that the world is an expression of רצון הקדוש ברוך הוא.

Hashem created the world such that the ישראל, אורייתא, וקודשא בריך הוא חד הוא, that there is a, and the tachlit of the world is fulfilled by Klal Yisrael in general, and me specifically. I heard a mashal that I think I've spoken over once. Let's say that there's a, you know, a thousand-piece puzzle, and every single piece of that puzzle needs to be, needs to be filled in. Every single piece is important, it's everything or nothing, nobody's going to have a puzzle with one piece missing. So as far as, some people might have a bigger piece of the puzzle, some people might have a smaller piece of the puzzle, but at the end of the day, as far as I am concerned, the entire rest of

the puzzle exists so that I could put my piece into the right place. If my piece wasn't going to go into the right place, then the entire thing wouldn't, wouldn't achieve its ultimate purpose. That happens to be true for every single other person, but that doesn't take away from me. Or one more, one more brief mashal: Let's say a person makes a party for something, some sort of an event, and at the end of an event, somebody comes over to him, and he says, "I appreciate all of the effort that you went through.

I truly understand, you know, what you were trying to express, the information that you were trying to convey, the celebration that was happening, and I have an entirely new appreciation for this idea in general, and your commitment to it specifically." And you look at that person, and you say, "You know what? In order to come to this interaction, this dynamic, it was worth doing the entire thing for all thousand people that I invited, so that you would come to this recognition." That that dynamic, that that conversation might take place with two, or three, or five, or a hundred different people, and for every single one of those hundred people, it was worth doing.

So therefore, every single one of our avodah is, is, is important, but what we're accomplishing through our avodah is not just that we decide to come close to Hakadosh Baruch Hu. The foundation of our avodah, of our relationship with Hakadosh Baruch Hu, the idea of that we're doing a mitzvah is that there's a mitzvah. The idea is that Hakadosh Baruch Hu established a tachlit, and we're fitting ourselves into that framework, and that our piece, that our piece is important, it's filling something, that there's an imperative. I might have taken a drop of a left turn, but, but the basic point that I'm trying to make is that our, the the nature of our coming close to Hakadosh Baruch Hu is not solely ahavah.

It's the fact that it's muchrach, it's behechreach, that there's a yirah there, and that it's driven by something external, and ein hachi nami, we don't really have a choice. Now, well we can get to the next step after that, that cannot be the sole purpose because, and this is a little bit of a parenthetical, that can't be the sole purpose because once there's yirah, that just, that still means that you're you, and I'm me, and I'm responding to something external to me. The next step where there's ahavah, is that there becomes a deveikus, that I internalize something into myself, that I realize that I be'etzem am an, am an expression of Hakadosh Baruch Hu.

My neshamah is a חלק אלוק ממעל. And there's different ways of relating to information. I can, I can be, you know, I can have my own way of thinking about things, and still fully articulate and analyze something else, or even like a math problem. I can think about something that I, when, while I'm thinking about it, then it's meaningful, but afterwards, it doesn't necessarily affect my life one way or the other. On the other hand, there are certain things, experiences, ideas that I incorporate within myself, and then the next time that I'm thinking about those things, it literally becomes part of my thought process, and even in the context of yirah, to the point that if I really know something, I truly know it, it

will necessarily affect my emotions as well. It'll affect what makes me tick, it'll affect my physiological, you know, things that are going on inside of my body, different hormones, emotions. When a person, when a person sees something happen, they can actually, you know, their hair can stand on end if something resonates within them. So the idea after yirah, where, where, where you come close and you recognize what your avodah is about, and that you're an eved Hashem, is that this is not only a way of doing things, it's not that I can, you know, fathom all the things, this is, this is really be'etzem the truth, it's the truth that resonates within me, it's something that's really the stuff that I'm made of, and at

the end of the day, I become one with Hakadosh Baruch Hu. I recognize that the Torah is just, is, is, for instance, is not just a, you know, chas veshalom to say like a body of knowledge, it's the expression of truth, and it's the building blocks of the world. It's בעצם רצון השם that's, that that's manifested within words of Torah, and that when I wrap my mind around Torah ideas so to speak, and and and I come to understand them and I think along those lines, that becomes my thought process, that becomes my that that becomes part of me, then I be'etzem am being davek with Hakadosh Baruch Hu because those ideas are an expression that Hakadosh Baruch Hu encapsulated somehow within Torah.

So when we are מעלה כבוד to the שורש, what's kavod? What's this malchus? With the the it's the expression of the way that we respond of Hakadosh Baruch Hu in the world, but step one to that is to be מעלה כבוד to the שורש. What's that coming from? That's coming from, at least again, this is my thoughts, that's coming from yirah. The first step in order to understand, not just that we live in a nice, moral, ethical society, and that that that's in line with Torah, the first step before you even get to to to a level of ahavah, the first step is yirah.

The first step is that there's a Hakadosh Baruch Hu in the world, and that He's a mitzvah, that I have that I have tzivuyim, that my avodah is that I am an eved, and that's where the kavod is coming from, and that's where I work for to to create the shleimus, to close the loop, to come close to Hakadosh Baruch Hu. That has to be done through Torah. Now we go forward into אות ו', again, the the way that we expressed it the first time, almost the first חלק of this Torah of the המשך שלם had to do with a person on a very high level, where he's able to do where he's able to reach certain levels of ענווה that might not be even

appropriate to try. A person's not on the level of being able to get there, but it's a sliding scale, and it's not all or nothing. And the question is, is how are all of us able to get to this to this level? And we're going to have an idea about being מכבד יראי השם. What's what's יראי השם? So a person who's able to get to this level, I meant to go look at the Torah where we discussed this so we could cross-reference it, maybe it was ד', I don't remember, honestly, but the maybe ו', but the the the idea is that somebody who is a צדיק, somebody who's ירא שמים, somebody who's a תלמיד חכם, somebody who gets to that point where they literally become

one with HaKadosh Baruch Hu, the Torah their their mind becomes a Torah mind. Why is it that we ask a תלמיד חכם or a גדול for advice, leaving aside for a second the ideas of רוח הקודש and this and that? But if the we are all responsive to our environments. Our way of thinking, I believe there's a Gra, although maybe in Even Shleimah, I don't remember, or I've heard it quoted, that the only time that a person's true in the world is like the first second of birth.

After that, to some degree, you can talk about nature versus nurture, the way that they operate and interact with the world becomes responsive to various degrees. Think about just the difference in where you live, the kids who were in your class, maybe how your parents interact with you, and how you ultimately developed going through the path of life. So so that a person who's able to take a step back and be as in line with the true way of thinking, some type of objective truth, and the least impacted by anything else, that's going to be the person where they would be able to work out and think in a Torah in a Torah way, the closest to the אמת, and that's the reason why I

would, let's say, go discuss my problem with the תלמיד חכם, a person who's the most in tune with אמת in the objective way, the most in touch with HaKadosh Baruch Hu, the the true reality of the world, המקום, and not impacted, maybe not by my There's also a reason to speak with a חבר. I have my own נגיעות, my own biases. Maybe another person, he might not be the biggest צדיק in the world, but at the end of the day, he doesn't have my נגיעות, and he can help reflect back at me my problems, my solutions, and help me understand how I might look at it without my נגיעות.

But on another sense, when I go to a person who's a תלמיד חכם, a person who's ממש a ירא שמים, somebody who's in line with HaKadosh Baruch Hu, so then they בעצם almost are an embodiment, they're in a physical expression in this world of of רצון השם, as it were. So now where I have a problem, because I I'm not holding by relating directly to HaKadosh Baruch Hu on the level of somebody who's literally able to take himself out here or herself, right, take himself out of the picture.

So how is it that I can relate to HaKadosh Baruch Hu? So we're going to talk about relating to the the somebody who's an expression of רצון השם. So number one, the way that I relate to a ירא שמים, who do I have, so to speak, איש כפי מהללו, who who am I who are my heroes? Whom am I relating to as larger than life? חס ושלום, like, you know, like almost like a a basketball player, I mean whether whether or not, you know, whatever your particular hobbies are, but what what am I celebrating as somebody who's reached the the ultimate of the human condition?

Somebody who's been able to work on their body and certain physical skills and, you know, things like that, or somebody who has been able to bring their נשמה out to be an expression of spirituality? And those are my The way that I relate to a ירא השם will show how I relate to כבוד השם. The other thing, so and it works both ways, both siman and sibah. One way that I can get close to Hakadosh Baruch Hu is to acknowledge and celebrate that, and on the other hand, the way that I relate to those יראי שמים, that will show how I relate also to כבוד השם.

So now let's see ו. With that lengthy background, now it should go a little bit quicker. וכל אחד לפי בחינתו יכול לידע, every person on his individual level can know העלאת הכבוד לשרש היראה, he can come to elevating kavod to its shoresh, to yirah like we've been discussing, לפי הכבוד שמכבד את יראי השם, in accordance with the way that he's mechabed those those יראי השם. Again, it's a way it's a way that he can come to know, it's a little bit of a siman, the way that he knows the way that he relates to kavod to relating kavod to its shoresh of yirah is the way that he's מכבד יראי השם, but also we'll see it could also be a cause.

So the the way that to the extent that you make this your ultimate, what you respect, so then you'll also come to appreciate what it is that they're that they're representing. כן נעלה הכבוד לשרשו. So according to this according to this kavod that you give them, that's to that extent you're ma'aleh kavod of Hakadosh Baruch Hu to its shoresh. כי שם, over there by the יראי השם, the יראי שמים, שרש הכבוד. That is the that's where the שרש המלכות is. When they bring Hakadosh Baruch Hu into the world, they're an expression of ratzon Hashem, that's malchut, that's kavod, and it's by them, the ones who did linking up so to speak the expression of malchut in this world, and the fact that it's, you know,

you can look at it bottom up or top down, they they're the ones who are acting in such a way that expresses Hakadosh Baruch Hu's Hakadosh Baruch Hu gave us the he also gave us a yetzer hara and all sorts of physical desires such that we would be able to create our to to create our own gedulah, our sachar, our relationship with Hakadosh Baruch Hu, that we would be able to be responsible for that, and Hakadosh Baruch Hu gave us this ratzon, and these people are the ones that were able to make the right choice, see through the darkness, connect up to Hakadosh Baruch Hu, and over there is where the שרש הכבוד is, that's where the yirah is, בבחינת ואת יראי השם יכבד, that

the the ones who are יראי השם, that's who you should be mechabed, that's who you should respect to give to give honor to. ווייטער, כי it's the entire in so far as the kavod, the malchus of HaKadosh Baruch Hu is in גלות, כל אחד לפי בחינתו הוא מזלזל ביראי השם. Now he in the notes that I have over here bring from the Baal Shem Tov HaKadosh, brought from Baal Shem Tov al HaTorah, that there's really two aspects, a כללות'דיק and a פרטות'דיק, a general and a specific way of looking at the the שכינה in galus.

One is in a כללות'דיק way. We look at the world and the עם ישראל, כלל ישראל is not the nation that's being celebrated, they are not the nation where people look around at the גדלות, the culture, the power, you know, different nations, כלל ישראל is not what's on the radar, the values of כלל ישראל are not on the radar as being on top. So on one hand the שכינה is on galus, but even in a personal way, when we look at are we a living expression of Hashem, or is it the יצר הרע?

So the Baal Shem Tov says, קודם שיתפלל, I'm quoting the Baal Shem Tov, על גאולה כללית, before we talk about some speak about these things in a in an ideological way, we say, "Yes, we want HaKadosh Baruch Hu When כלל ישראל is on top, so then I'll also be on top. I'm a I'm a follower," right? But but he he says that no, before a person davens on the גאולה כללית, צריך להתפלל על גאולה פרטית לנפשו. The first thing that we have to do, I think people the the Chafetz Chaim is quoted that he wanted to change the world, I'm probably misquoting a drop, he wanted to change the world, and then his country, and then his city, and his neighborhood, and his block, and

he realized he couldn't, so all he could do is change himself. And once he was able to change himself, it changed his block, and his city, and his near his neighborhood, and his city, and his community, and it changed the world. So the place to start is what we have to start where we have control, we we we have to start where our מקום עבודה is. So as much as the kavod is in גלות, כל אחד לפי בחינתו, every person where they're holding, that's where they start.

Until they start working on themself, הוא מזלזל ביראי השם, then it's a זלזול in the יראי השם. The way that we ultimately relate even in our personal way, who is it that we that we respect? Besides for for bringing the שכינה out of galus and relating to כבוד השם in a כללות'דיק way, in a general, global way, but even in a in a in an individual way, we have to we have to turn ourselves into יראי שמים and relate to relate to תלמידי חכמים and צדיקים and make them into the ones that we respect, the embodiment of רצון השם in this world.

וכל אחד לפי תיקונו את הכבוד, and every single person according to the amount that he's able to מתקן this idea, this kavod, bring bring רצון השם into the world, become an expression of רצון השם, כן הוא מכבד יראי השם, so too will he be מכבד יראי השם. So again, it a little bit a little bit blends, and that's the way that Rabbi Akiva learns, but in so the way that he relates to kavod Shamayim, that's the way that he's going to relate to yirei Shamayim on an individual way.

And on the other hand, the part of the way to work on this is the way that we relate to תלמידי חכמים and צדיקים, that's going to give us an appreciation and allow us to work on kavod Hashem also ממטה towards שורש. אות ז, ועיקר הדבר שיכבד יראי השם בלב שלם. The ikar the ikar is really to be מכבד יראי השם בלב שלם. So the note that I have over here says we're not talking about a person who literally is just two-faced, he's coming to be mechabed with his lips, but in his heart he's totally not being mechabed the צדיקים.

It's just literally from משפה ולחוץ, it's just literally from his from his lips and out because he said that's that not even real real true kavod. That's literally lip service, we don't even have to talk about that. He says the focus over here more is that the kavod shouldn't only be, in other words, a police officer or I don't know nowadays, but, you know, somebody in a position of authority comes over to me and I give them the respect that that their position deserves. So that is a level of yirah, it's a level of acknowledging their authority or certainly in their role, but acknowledging their authority, you can't say that that's not an element of yirah at all.

But it's only once one internalizes it, that once they really feel it, it's not just, okay, I'm in that situation, I have to put on a little bit of a show or at least, you know, operate according to a certain way of acting because I understand that they have, you know, in their fingertips they can get me in trouble or whatever it is, but no, a person has to incorporate it. The true, the true kavod is where it's something that's coming from a point of sincerity, it's something that you truly acknowledge, right?

In other words, you could have, let's say, a person who is a teacher and you say, well, he's the teacher, I'm the student, they're responsible for my grades, but let's say I would run into them after class, am I going to acknowledge them as being an expert in their field, somebody who I would be deferential to, or after the school year is over, or is it just that I have to operate now because I'm in this particular situation? He goes in a little bit over here, from a kabbalistic point of view, we say that kavod we say is מלכות, it's the manifest, it's rooted in in גבורה.

We say that that's an element of yirah, it's rooted in like the left side, right, the way that we manifest the fact that we are operating as an עבד השם is not just because is not starting from a point of ahavah, it's starting from a point of yirah, acknowledging that Hakadosh Baruch Hu is the מלך, he is the commander, and I am the commandee, right? I'm the one, it's wonderful, you know, lehavdil, I can eat healthy and exercise even though I don't enjoy it because I know that I have to.

If I want to take care of my body and live a healthy life, then I can do it. If I do it, and I gain an appreciation for it, you will have a person that literally starts to enjoy exercise, they enjoy the way they feel and it bothers them when they don't. However, regardless of whether you come to that point, you still have to do it. If a person doesn't doesn't take care of himself, then they'll suffer the consequences. Now again, you might have somebody who says, well, you know, you enjoy eating unhealthy and I enjoy eating healthy, it happens to be very good for the person, but it's not avodah, it's not because they are shteling tsu to somebody else.

Now in our context, we again, the starting point, the foundation of our avodah is really בעצם יראה, it's מלכות, Hakadosh Baruch Hu is a מלך and that we are עבדי השם, we are עם השם. So the first tying the kavod to its שורש is to a point of גבורה, to a point of yirah. If it goes further up the left side, because we have חכמה on the right, בינה on the left, חסד on the right, גבורה on the left, and ultimately מלכות aligns with this idea of גבורה, but we take it up a level, it aligns to בינה as well, to something that's and בינה is associated with the lev.

So now, after we tie כבוד השם not just in a כלליותדיק way, not only for tzadikim, but in the last paragraphs we spoke about it in an individual way in so much as we are מכבד יראי השם, so then we're able to take it a step further and not only plugging ourselves into גבורה and into yirah, but also tying it back into בינה and tying into our lev. כמו שאמרו חכמינו זכרונם לברכה, דבר המסור ללב נאמר בו ויראת מאלקיך. It's coming off of a Gemara where the Gemara says that a person has to stand before a זקן, so maybe a person will turn around and pretend that they didn't see the זקן, but nobody truly knows what's in a person's heart other than Hakadosh Baruch

Hu. So that's a גדר of ויראת מאלקיך, that Hakadosh Baruch Hu knows what really is inside your heart, inside your thought process. ושם עיקר הכבוד, כמו שכתוב: בשפתיו כבדוני, it's pasuk in Yeshayahu, that only with their lips they honored me, ולבו רחק ממני. The true kavod similar to the way that we discussed, when you when you take yirah and then after yirah there there's ahavah, right? We say שמע ישראל ה' אלקינו ה' אחד, that's עול מלכות שמים, the first thing that comes is the עול, ואהבת את ה' אלקיך, and then we move to to to ואהבת.

The ואהבת has to be built on an עול מלכות שמים, it has to be built on a on a yirah. So after we acknowledge the the the yirah, so then but to the גבורה, it ultimately comes to the next step and comes to the lev. So now, we're going to start tying it together a little bit. We said that in order to be מעלה כבוד to its שורש, to yirah, this is done through לימוד התורה, לימוד התורה through bringing those who are far away from Hakadosh Baruch Hu closer, לימוד התורה through מברכים בתורה at the source, so to speak, so that it it it brings more of the גילוי הקדוש ברוך הוא into the world, and that it affects it affects himself and others as

well. And we said this this can be done by צדיקים on in in one way, and all of us can do it in our own individual way. So now we're going to be going back. This is how we are ממשיך שלום into the world, and increase הקדוש ברוך הוא's מלכות, ultimately move ourselves towards the state of the the ultimate shalom, which should come במהרה בימינו. כשמחזיר הכבוד לשרשו, so when we out of גלות, so to speak, out of being held back from expressing itself, primarily through bringing the בעלי תשובה, נשמות of גרים, היינו ליראה כנ״ל, like we've already explained.

ואז נשלם פגמי היראה, and the פגם, the blemishes of יראה, once they're זוכה to be יראי השם בלב שלם, are we able to, again, go over our own desires that are going in the wrong direction, and other people, other individuals who are going in the wrong direction, we're able to they might have been, they might have been subscribing to, and and and refocus so that there's going to be an expression of יראת השם in the world without any פגם. אז זוכה לשלום, we're able what's shalom? שלמות.

The the the ultimate שלמות. And we say in different where there's a נותן and there's a מקבל, when הקדוש ברוך הוא is has a desire and we fulfill we fulfill that רצון, there's a there's a commander and those who are who are incorporating those accepting those commandments and they're subscribing, עשה רצונך כרצונו. So when we when we bring ourselves to have this dynamic, and there's no, you know, having one foot in and one foot out, that we acknowledge הקדוש ברוך הוא maybe the most powerful, but we have other things, other hobbies, other interests that we subscribe to, no.

We bring ourselves where we live a life of הקדוש ברוך הוא, and not just us, people, the world at large, then we're זוכה to shalom. However, just to explain, what is this בחינה of shalom? ויש שני מיני שלום, we actually referenced this a little bit before, יש שלום בעצמו, there's an individual שלום, כי שלום בעצמו. The first thing that a person has to do, if I'm going to relate to others, otherwise, it's really only lip service that maybe I understand something intellectually, before I relate to you from a בחינה of shalom, I have to make sure that I truly am relating to to to the shalom.

And where is that? That's between my גוף and my נשמה. There's going to be who's driving the bus? Is my נשמה animating my גוף so that my גוף can can pursue worldly things, even if it's not necessarily דברים אסורים, but it's something that relates to the גוף? Or is my is my guf a vehicle so that my neshamah can relate to רצון השם within the world? It can light up רצון השם. We have a world that's, in a lot of ways, darkness, and but I can not only let light prevail over the dark, but show how really the darkness is an expression of רצון השם as well, and and and that really, right, רשעת כעשן was never there in the first place.

It's not that Hakadosh Baruch Hu is the master, and the world is just, you know, something that might or might not be listening, but that the world is is כביכול Hakadosh Baruch Hu is lehavdil the ventriloquist, and the world is is the dummy. There's nothing It could be that the world is expressing something that seems not in line with what the ventriloquist wants, but everything that the world is doing is is is expressing something for a reason. Part of that includes includes an expression of ra so that there's bechirah, so that there's avodah in the world, so that we can individually make those choices and bring a greater expression of kavod into the world, not just because because we're a bunch of machines, but because

we come to through the darkness come to recognize Hakadosh Baruch Hu. That has to come first. So we reconcile the guf and the neshamah that really it's a חלק אלוק ממעל, the neshamah of ourself, the neshamah of the world, that's really that's really the though there are things we have to eat, we have to do many things, we have to support ourselves, but that really a person can say הנני מוכן ומזומן לקיים מצוה going to work, and lekayem eating, and those things can be in complete, in complete harmony, whereas opposed if a person is doing something for the guf, so then the neshamah is being held back.

So one eliminates friction when they bring harmony between the guf and the neshamah, that's שלום, כי לפעמים אין שלום, כמו שכתוב אין שלום בעצמי מפני חטאתי. When a person is going in the wrong direction, he does aveirot, then there's no inner shalom either, the neshamah is being held back from expressing and recognizing and connecting with Hakadosh Baruch Hu in the world, and the guf is going in its own direction. But that's not, that's not the true shalom. ועל ידי היראה, זוכה לשלום בעצמיו. It's through yirah, through when a person recognizes, no, that they have a tachlit in the world.

Again, we we will ultimately come to a point where we internalize it when there's an ahavah also, and this is the only way and it resonates and we embrace it fully. However, step one is yirah. Step one is that we're plugging ourselves into a tachlit. Hakadosh Baruch Hu is the, is is the only, right? היה הוה ויהיה. We are totally dependent on Hakadosh Baruch Hu, Hakadosh Baruch Hu is not dependent on us, and we are we are בהכרח that we have to fulfill a tachlit, כמו שכתוב Zohar, באתר דאית דחילו, in a place where there is yirat shamayim, where there's yirah, there you'll find shlemut, כמו שכתוב כי אין מחסור ליראיו.

There's nothing nothing lacking from yere'av. Those who fear Hashem have nothing lacking. We don't always see it as such and that has to be worked on, but the the bottom line is, you know, part of that is only because we have our own prerogative. If if we would recognize, I saw a a mashal, I don't think it was a real story, but there was two chasidim that were someplace for Pesach and they weren't going to have any kasher food, all they had was a pot. So what what did they do?

Their avodah, they they kashered the pot for Pesach. So one of them says, אוי לא עלינו, we don't have any food for Pesach, this is so sad. And the other one says, who says that this pot had to be kashered for Pesach and we're able to be metaken the avodah in this world? Somebody had to come down to be able to be in this place and do this avodah. That's our role in the divine plan, and that's going to be, when we get to Shamayim, that's going to be the greatest.

We're just not embracing it because we have our own, but when we have yirat shamayim, when there's yirah, so then there's only shleimut. If the the same HaKadosh Baruch Hu that we want to have a beautiful davenen with singing and everything for, that's the same HaKadosh Baruch Hu that maybe a person missed their flight and they end up in some small want to daven in, or, you know, whatever it is. But when a person embraces that, there's yirat shamayim, they they live in HaKadosh Baruch Hu's world, so then the the questions start a step later.

It's not it's not, you know, why is HaKadosh Baruch Hu screaming at me? Screaming at me because I'm not listening. The question is, what is he saying? If we would say, what is HaKadosh Baruch Hu saying, then maybe he wouldn't have to scream so loud. וכשיש שלום בעצמיו, and when we can bring ourselves to this harmony, אז יוכל להתפלל, then we'll be able to daven. Until that point, a person can't daven. Why? כי עיקר התפלה על ידי היראה, בבחינת אשה יראת ה' היא תתהלל. When a person relates to HaKadosh Baruch Hu like this, that's where she can be tit'halel, that's where there's tefillah through yirat Hashem', that's where a person can give shevach to HaKadosh Baruch Hu.

We'll we'll comment in a second. כי התפלה במקום קרבן, because tefillah is in place of a korban, that's what what tefillah is. Korban is to come close to HaKadosh Baruch Hu by the way, so it's the way we come close is a mesirut nefesh, we're makriv, we're we sacrifice. When there's me and Hashem, we're separate, but where I have a mesirut nefesh, I I nullify myself before the greater, before HaKadosh Baruch Hu, so then that's where that that's where there's a a closeness, that's where there's an avodah.

קרבן כתיב ביה כל אשר בו מום לא יקרב. But by a korban, when there's a mum, that there can't be a korban that has a mum. Is there a mum that's greater than a person who doesn't have shalom, that his guf and his neshamah are in conflict, that his neshamah can't identify as such, and there's a guf, that's the greatest mum possible? וכשאין בו מום, היינו באתר דאית דחילו, when there's no mum, there's no pegam in יראה, אז יקרב עבודתו תמה. That's when there can be complete avodah.

וזה שכתוב בחנה, וחנה היא מדברת על לבה. It says by by tefillah, we learn a lot of halachot of Shemoneh Esrei from Channah, that she was מדברת על לבה על ידי היראה, because what do we say, that ויראת מאלקיך. Yirah is something that that in its true form, it really resides in the lev. זכתה לתפלה. That's where a person can be זוכה לתפלה, כי עיקר היראה הוא בלב כנ״ל, and therefore, since yirah resides in the lev, so yirah is associated with tefillah. So what do we have so far?

The סדר הדברים is that in the beginning, a person has to be מעלה כבוד to the shoresh, and through this he's zocheh to yirah, he's able to connect. And the ikar is to be מכבד יראי ה'. We said that if a person is in a state of being totally yirei Shamayim and a tzaddik, so then he has his his avodah, but for us, we have to be מכבד and relate to HaKadosh Baruch Hu, relate to yirei Shamayim. And then we will be able to be metaken the pegam in yirah.

Through the shleimut of yirah, we'll be zocheh to a שלום פרטי. A specific shalom, we'll be able to internalize this and bring our guf in line with our neshamah so that we are in harmony with this. And after we're zocheh to an individual shalom, we'll be able to daven. Once we're able to relate to HaKadosh Baruch Hu, so then we'll bring ourself to the שורש, and and once at the true שורש, so then we're not we're able not able to מייחד ourselves to HaKadosh Baruch Hu, but also as as a unit of all of Klal Yisrael.

Ultimately the shleimut is, as it were, 600,000 neshamot. It's not just that that we are, you know, we're a soldier doing our part. The true מלכות is when is is when the מלכות is in harmony. We view ourself as part of as part of a larger process. Now, through this tefillah, you know, we we can say, I heard one time, I've seen in two places at least, but this this like kind of breakout I heard one time from Rabbi Yitzchak Berkovits, he says you know, there's there's different levels of tefillah and they they all might have a certain מעלה.

One מעלה is is that I need money, I need a chocolate cake, I need a house, whatever it is, and therefore I daven to HaKadosh Baruch Hu. That's a madregah, that means that I understand that HaKadosh Baruch Hu is the source, he's the provider, and if I want something, I have to go to him. There's a level of emunah there. The second thing is, why do I need money? I need money because I want to learn, I want to give tzedakah. If you give me money, right, if I want have a lot of money, then I'll be able to give a lot of maaser.

So I ask HaKadosh Baruch Hu to provide me things in order that I should do good. Now, in both of these things, I have skin in the game. The first level is not really, it's hard to say that that's עבודה. If I scream louder, so then maybe I will get HaKadosh Baruch Hu to bend to my רצון. I understand the only way to get is from HaKadosh Baruch Hu because he's the most powerful, but is that עבודה? Is that me coming close to HaKadosh Baruch Hu? I'm screaming louder and having screaming louder and having a tantrum that HaKadosh Baruch Hu will give me, I don't maybe maybe sometimes it it works when you scream to Hashem, but that's one level.

Second level is, I want to do the right thing, but ultimately I'm still saying, because this is what I want, so I ask HaKadosh Baruch Hu to give me something so that I can do what I recognize is the right thing. But what's the highest level? The highest level you could say is that is is that I I tell HaKadosh Baruch Hu, "Hashem, I want you to have nachat from your children. My עבודה דהיינו, you could say, let's say there are two people, one person is better at a certain task.

So there's a mitzvah, there's sachar. I have an opportunity, I have an opportunity to you know, let's say two people have to drive the one person has to drive the Rosh Yeshiva someplace. I know that somebody else has a better car. He has he has okay, Waze on his phone, and I don't have a smartphone, whatever it is. It's going to be a more comfortable ride, he's closer. So then, if I really care about the Rosh Yeshiva, should I want to drive him so that I can get the zechut, or do I say, my part in the play is to defer and I will do something else, I'm not in a position?

So now, every one of us has, like we said earlier, that piece of the puzzle that only we can connect to. We ask Hakadosh Baruch Hu to give us the resources, not so that we should have the resources, even for the physical things, our physical needs, our health, our money. We ask Hakadosh Baruch Hu to give us the resources because ultimately we want Hakadosh Baruch Hu into the framework, because we want there to be a shleimut, we want to relate to Hakadosh Baruch Hu, we want to come close, that's where it's עבודה שבלב, that's where tefillah is avodah.

ועל ידי תפילה, through this tefillah that I'm able to to generate and to begin through my own individual שלום, זוכה לשלום הכללי, then ultimately we can be zocheh to to to participate, to to do avodah, to access, and to try to to go move towards a שלום הכללי in a general sense, not only an individual sense, but that the world should come to this state of not having a pegam in יראה, היינו שלמות העולמות. This is where the world, and not just the world, the spiritual עולמות that Hakadosh Baruch Hu this these are, you know, other concepts in terms of the עולמות and אצילות, בריאה, יצירה, עשיה, but in other words, Hakadosh Baruch Hu didn't just you know, k'vayachol snap his fingers and there is

and then there was this world. The sefarim speak about so you know, why why did Hakadosh Baruch Hu go through a process of of creating multiple spiritual levels? And ultimately, this world is the תכלית. אדם is the תכלית of the בריאה. Klal Yisrael is the ultimate גילוי. But there's a a system and multiple systems and and we refer to them as as עולמות and processes where we're able to bring the בריאה at large into into a a a place where רצון ה׳ is manifest, and that there's no there's no pieces going in the wrong direction.

I mean, even even we have a yetzer hara, so the yetzer hara is the סטרא אחרא. The second that our yetzer hara the Gemara direction, the first thing that he does is he goes upstairs and then he prosecutes us. Even the yetzer hara is part of a system. The yetzer hara is not reveling and and and and getting pleasure, as it were, when we do the wrong thing, the yetzer hara is like that coach who's pushing you harder so that you can, giving you resistance so that you can go in the right direction.

At the end, even the yetzer hara is part of a process. When we move in the wrong direction, so then that creates all sorts of problems. You know, interestingly, it's not exactly what he's talking about over here, I believe the Ramban talks about it by by כלאים, when someone puts two things together, he he two two animals or plants or whatever it is, and then it manifests a third species, all of a sudden it's crossing wires. Now it makes it that כלפי הקדוש ברוך הוא, Hashem now has to give like a spiritual shefa, a life force, to this new beriah that he created by mixing together two other two other types of species.

What we do over here has an effect in the olamot, and Hakadosh Baruch Hu gives us, as it were, the reins on creation. כפי our thought, speech, deed, Hakadosh Baruch Hu puts into the beriah that the system is that He's responsive to us. So when we do something, it doesn't just affect something down here. It affects the way that Hakadosh Baruch Hu deals with us, and it affects all of the olamot and the and the spiritual energy throughout. So once we have tefillah, we bring ourself to a sheleimut, we're zocheh to our own shalom, and also a שלום הכללי, a sheleimut of the olamot, where the world itself is operating in line with רצון השם, with no friction.

כי על שם זה תפילה נקרא קרבן, על שם קירוב עולמות לשלימותו, and it's not just our coming close to Hakadosh Baruch Hu, but it's bringing all of the worlds and systems in line with Hakadosh Baruch Hu. And again, once there's an ultimate שלימות, להמשיך שלום, so then, you know, then there's going to be a full giluy of Hakadosh Baruch Hu, the the shefa is going to be where it belongs, the מלכות will be out of גלות, and we'll move toward the toward a בחינה of of לעתיד לבוא, of משיח.

Now we're going to go into the next מאמר of Rabbah bar bar Chanah, which is going to talk about the concepts that we've been talking about until now. So we said that through שפלות, through anavah, one is zocheh to Torah, to increase כבוד שמים, through bringing gerim and בעלי תשובה closer, and through this he elevates כבוד to יראה, through יראה בשלימות, he's able to start off with a with a specific and individual שלום בעצמיו, through this he's zocheh to tefillah and can bring a שלום הכללות into the world with all the olamot.

זה שאמר רבה בר בר חנה: אמר לי ההוא טייעא, a certain merchant, a מוכר ישמעאלי, we associate that we've associated that with tefillah in the past, תא ואחוי לך היכא דנשקי ארעא ורקיעא אהדדי, where the heaven kisses the earth. אזלי וחזאי, he went and he showed me, I went and he showed me, דעביד כווי כווי, that there were many many windows. שקליתא לסלתאי, I took my basket, ואנחתיה בכוותא דרקיעא, and I put it into I put it into a window of the Shamayim. בהדי דמצלינא, בעיתא ולא אשכחתיה, after I was mitzalei, after my prayer, my davening, בעיתא, I went to I was looking for it, ולא אשכחתיה, and I didn't find it.

אמרי: איכא גנבי הכא? So I asked him: are there thieves up here? אמר לי, so he told me: גלגלא דרקיעא הוא דהדר, the the the the circle of the of the the revolution, the רקיעא is revolving. נטר עד למחר כי השתא, come back come back to at this time tomorrow, ומשכחת לה, and then you'll be able to find it, the window that you put your basket in, that's where it will be. So let's see how this ma'amar of Rabbah bar bar Chana reflects some of the ideas or the ideas that we've been discussing.

דנשקי ארעא ורקיעא, where the heaven kisses the earth, we talked about neshikin, I think it was Torah י״ב, this is a connection, זה בחינת שלום בעצמיו, because ארעא is a בחינת גוף, רקיעא is a בחינת נשמה, כמו שכתוב: יקרא אל השמים מעל, and Chazal tell us: זה נשמה, ואל הארץ - זה הגוף. So this idea of the heaven kissing earth is a is an expression of the neshamah and the guf having this connection. And we had already explained, what is this connection? This connection is where the the guf is essentially a vehicle for the neshamah.

This is the tachlit of the world, the emet of the world for הקדוש ברוך הוא. In other words, you can't don't ask: well, why can't there be בשלימות if one is serving the other, obviously if they're pulling in two different directions, why can't I say I'll pick my shalom? What's the difference if if like the the neshamah or the the the nefesh is providing a life force for the guf, or the guf is being a vehicle for the neshamah to express itself? The reason is because הקדוש ברוך הוא הקדוש ברוך הוא is מלך מלכי המלכים, He's ממלא כל עלמין ומסובב כל עלמין, and the world is an expression of Hakadosh Baruch Hu.

The the ultimate שלימות and the the only expression of truth the רע is just, as it were, like a facade in order to bring out the ultimate גילוי, the the שלימות where we and we we discussed this a little bit also, but the the שלימות is where we come to bring ourselves in line, we are an eved Hashem, we have avodah, Hakadosh Baruch Hu is the מלך. וכשיש ביניהם שלום, when there is shalom, they are in harmony, על ידי זה, על ידי כווי, they are חלונות. What are the חלונות?

על ידי זה נעשה תפילה כנ״ל. We said that where we get rid of the פגם in yirah, we elevate כבוד to its שורש, that's where we're able to daven, to bring a korban. A korban is avodah, avodah is tefillah is avodah, בבחינת וכוין פתיחן ליה בעליתיה. This is a בחינה of it's a פסוק in Daniel that the windows of his upper room were directed towards towards Yerushalayim where where he prayed, but this is a reference to to Hakadosh Baruch Hu against a room that had windows. Windows are associated with with prayer.

The notes over here bring a ספר a Sefer HaBrit that it talks about the גלגל of of שמים and the sun going into the windows, and he says that, you know, a person has to understand this is על פי קבלה, not just in a, you know, like תכונה or science-type of way that the sun is shining through the windows in the in the in the sky, and that's where we have, you know, day versus night, but that there's this there's this בחינה of שמש and the way that the the the שמש, we have we have שמש, you know, for instance, he doesn't say this, but where there's the solar year, a שנה, לשון of שנה is to repeat, there's the לבנה, the חודש is מחדש,

it waxes and it wanes, Klal Yisrael is associated with the moon. There's different בחינות in terms of the way that we relate to the running of the world, and he talks about this, he says that we have to understand this in in this context. But in any event, we have this בחינה of tefillah, so Rabbah bar bar Chanah is quoting that he went and he took his he took his basket of food and he put it into one of the windows, yes, where where sorry, where the where where the earth and heaven kiss, and this is a reference to the guf and neshamah being in harmony, and windows windows had been created, meaning that once the once the guf and neshamah are in harmony, and

we took out the pegam in yirah, a person is zocheh to tefillah, tefillah, and the bechinah of of חלונות, right? There's a pasuk in Malachi, it says, חלו נא פני א-ל ויחננו, or ויחל משה, today is actually a fast day, so he says that חלונות are a לשון of תפילה. And then next he says, ושקלת לסלתאי, I put my basket of food, ואנחתיה בכוותא דרקיעא, I put it into one of these windows. סלתא, זה פרנסה, כמו מי שיש לו פת בסלו. The Gemara talks about the פסוק, המאכילך מן במדבר אשר לא ידעון אבותיך למען ענותך.

So it says, what what does it mean that they didn't have any food to eat, למען ענותך, they had food every day? The Gemara answers, אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו. If every day your cabinet is empty, that's not the same as if you have cans, if, right? So, but anyway, it says מי שיש לו פת בסלו, it's a בחינה of פרנסה. היינו שלא רצה, that Rabbah bar bar Chanah did not want לעסוק בשום עסק מעסקי העולם הזה רק בשביל נשמתו.

Going back, the the Likutei Halachot actually brings in חושן משפט הלכות שוכר ב' ד', he brings over here in the note, although I read it in a little bit to to the way that we discussed the Torah, he says that we said that only the guf and the neshamah are not in harmony when the when the guf is going after the chet, but but as long as the really the guf and the neshamah were complementing each other, a person certainly has to daven for his bodily needs, then why would that be in conflict?

Over here it seems to go a step further, where where the where where where he was relating even to the needs of his guf as a function of the neshamah. It's interesting, in the Chovot HaLevavot, I believe earlier on in the sefer he says there's three types of actions: there's good, bad, and neutral, but ultimately there's only really he says what he says it again, he says it later, I'd have to go look it up, that there's only good and bad because there is no neutral. At a certain point, if you're if you're actively living in a world that every single second is הקדוש ברוך הוא bringing you and the world into being, so every single thing that you're doing is either an avodah, you're

either serving Hashem or serving yourself. You're not just doing doing something absentmindedly, you're you're doing something that has a purpose. So he he sort of expresses it in a more, again I expressed it before, in a more explicit way that when the neshamah the ultimate harmony of the neshamah and the guf is not just when the guf is not in conflict with the neshamah, but it's actually that the guf is a total complement to the neshamah. So when he was of parnasah, it wasn't just that for for his bodily needs, but it was his bodily needs as a function of his neshamah.

גם כל תפילותיו לא היו אלא בשביל לקשר נשמתו להקדוש ברוך הוא, אפילו אלו תפילות המפורשות בתפילה שהם לצורך הגוף. Even you go through the Shemoneh Esrei, through the 19 brachot, as it were, of the Shemoneh Esrei, many of them are ברך עלינו, right, רפאנו, they're for bodily needs, but even those for bodily needs were ultimately to come close to הקדוש ברוך הוא, כגון רפאנו, ברך עלינו, ושאר כל צרכי הגוף. לא היו כוונתו של רב אלחנן בשביל גופו, his kavanah was not for his guf, the tefillah was not a means to an end and the end was for his גוף, אלא בשביל נשמתו, the end was really that he's davening to come closer to HaKadosh Baruch Hu, part of that is that he has certain necessities

for his bodily needs that he has to daven for, but it really is that the end is for his נשמה, שהיה מכוון לפרנסת נשמתו ולרפואתה. Going a little bit quickly, but again, this is an expression of all of the ideas that we've been discussing at length. וזה ושקליה לסילתיה, he took his basket, ונחתיה בכוותא דרקיעא, what does it mean he put it into the window of רקיעא? ששקל, he took the תפילה שהוא לצורך הגוף, he took the tefillot even that were for his physical needs, ואנחה בתפילה, and he put them in even those he put into a תפילה הכל לצורך נשמתו, that all of it, even his tefillah that was for his bodily needs, were for his neshamah.

Now maybe you are going to ask, a person is chayav to daven for his bodily needs, כי ממילא כשנתקן שם ברוחניות נתקן גם בגשמיות. And we we actually talked about this in one of the earlier תורות when we were talking about אורך ימים בימינה בשמאלה עושר וכבוד, so it says אורך ימים בימינה and not עושר וכבוד? No, of course if a person is learning lishmah and אורך ימים בימינה then he'll get also עושר וכבוד. In that Torah we had said that now in a state of galut the עושר וכבוד is really in the hands of of the goyim, and there it could be that even if a person is a seem to have access to that shefa.

Over here we're going to discuss a similar concept, but we're going to give a different a different idea. So he says that in principle כשנתקן שם ברוחניות, if a person aligns their their their their hose to the source, right, they tie we've said many times before that they you can have a reservoir that's filled up with a lot of water, right, a lot of physical needs, a lot of whatever it is, where is it that a person really has unlimited resources? When you tie yourself to the source.

If a person lives a life of ruchniyut, a life of expression of ratzon Hashem, mimela they have everything that they need. They're tied to the source, and therefore their gashmiyut will be just in in a certain sense, right, in other words, a person comes on Rosh Hashanah, so what are they going to daven for? They're going to daven for their I need pants, and I need a shirt, and I need food, and I need money, and I need all my physical needs. So at best you'll get, I don't know, whatever you ask for.

What could a person do? Join the army. If you join the army, then you don't have to ask for your uniform and whatever it is. Mimela, if you join the army, Hakadosh Baruch Hu is going to give you all of the needs that you everything that you need in order to fulfill your role, right? Or if you have a son going to a father, that's right, that's כעבדים, הרי כבנים ועבדים, and if you have a son and the father asks the son, "What do you need?" And he says, "I need you know, please please please give me food and a toothbrush and whatever it is," to the extent that the relationship is strengthened, that there's an understanding of that relationship, the basic needs are not

something that the child who is living at home, who סומך על שולחן אביו, should have to ask for. If you're asking for those things, there's something fundamentally lacking in your understanding of the relationship. A person who is נתקן שם ברוחניות, his gashmiyut is in both contexts, both like banim, both like by avadim, however you look at it, a person who is sitting there davening for these to get what they ask for, they're a step removed from their understanding in either context of what the relationship is, and therefore he was metaken his ruchniyut, and mimela gashmiyut comes also.

So he put it all into the tefillah. ועד מצלינא באוסי לא אשכחינה. The problem is, as he finished his tefillah, and guess what? He didn't seem to have the parnassah. The way that we understood it, the way that we explained it, it should be there. היינו, אחר כך לא מצא כדי פרנסתו. אף על פי שתיקן ברוחניות. So what's going on? It doesn't seem to fit the system we just said. אף על פי כן, אמר איכא גנבא הכא? Are there thieves here, שגונבין השפע שלי, that the shefa should be coming to me in the in the way that we just explained it?

השיב לו גלגלתא דרקיעא דהדרא. The גלגלתא of the רקיע is is turning, meaning your tefillah was raui, and in principle there's nothing wrong with what you're explaining, but what what can you do? You, if your tefillah What are we really asking for in tefillah? In other words, it's a little bit double-edged. We have to make sure that we're being honest with ourselves. What we're asking Hakadosh Baruch Hu is, "Hashem, I have a tachlit and a purpose in the world. Give me everything. I need מנוחת הנפש and יישוב הדעת.

Give me everything that I need for my tachlit." What that means is that Hakadosh Baruch Hu is going to put on the table a plate that's as full of food as for the tachlit that you need. And then you say, "Oh, but when I said that, what I really meant is that I want also a vacation home, and three cars, and and a lot of jewelry." Well, if that's not in line with your tachlit, that's not what you're going to get. So he answered him, he said, "Your tefillah Everything that we said was right so far.

You're far, you're getting all of the" shefa that's designed exactly for your tachlit in the world, that you're an עבד השם and yirah. Was that really what you asked for? So, if if that's really what you're asking for, so where where are your questions coming from? היינו גלגולא דנשמתין. So, he frames it in terms of of of גלגול נשמות or the גלגול מזלות, in other words. But for our purposes, the role that you are in in the context of גלגול נשמות, you could say that you had something to be מתקן because of a prior נשמה, but even in a basic way, we could just talk about your role in life.

הא גופא רמז שאין לצדיק אלא פרנסתו. The reason that you don't have sometimes, like we said before, a person writes a play or a movie or whatever it is, and it wins Ah, it's the perfect movie. And sometimes the star is not the rich guy in the play, sometimes he might have a hard life, but he wins an Oscar for that. He played the role perfectly, that was his role. If he would have changed the role, then that wasn't the movie he came down to play. There's sometimes in our mind we are not necessarily ready to embrace the role that we've been given, and we have to come to understand that.

כמו שכתוב גבי רבי פדת, he brings a story in the Gemara, a story, a maamar in the Taanit כ״ה עמוד א׳, that he, Rabbi Pedat, was very poor, and one time he let blood and he became very weak, and it's as if he fainted. And he asked הקדוש ברוך הוא, "Why am I in such a poverty?" And הקדוש ברוך הוא answered him, "אי בעית דאחריב עלמא ואפשר דאיברית בשעתא דמזוני?" If you want, I can destroy the entire world, and then maybe you'll have a different mazal. What he meant was is that the there's a storyline to the world, there's a structure to the world, you're in a certain role.

If I was going to have that you would be in a different role, I would have to I can't just give you something, then maybe you're not going to fulfill your role. A person who maybe is an unbelievable rabbi, he can articulate. If he also on top of that had a beautiful voice, maybe he would be a a a singer or he would go into some other role. So, הקדוש ברוך הוא give him all the מעלות, but his voice is a little bit raspy or whatever it is, so that that way he doesn't misuse his כוחות and go He says, "Rabbi Pedat, I I can If you wanted that you're going to have play a different role, I can do that, but I have to

rewrite the play. The whole thing has to come into being, and therefore this is really the answer for Rabbah bar bar Chanah also." The way to get the maximum amount of shefa that you are I wouldn't say entitled to, but that that that is fit for you, it's true, you sign up for the ruchniyut, you daven the way that we we said. But however, does that necessarily mean that you're going to get what you want? Well, depends what you want. If what you want is to fulfill your tachlit, yes, but if your what you want is "I I want more," so then that that might not be that might not be your role.

Now, he does bring over here in the note, I have to find it, that there are or Rabbi Avraham Chaim Kramer brought in the note from the Mabua HaNachal that there are a lot and to get shefa for praying for it. There's actually a a story in the Gemara in Berakhot from Rabbi Chanina ben Dosa, and I recently heard that the Kedushat Levi brought it in connection with something else, I forget where, that he put his for falling on the faces. Over there it says Rabbi Chanina ben Dosa put his head between his legs.

They asked him to daven. He said, "Why why why always falling on the face and putting your head down?" It says because when you have a true understanding of ruchniyut, of the way things have to be, it almost in so much that הקדוש ברוך הוא has everything exactly the way it's supposed to be, you can't ask for it to change. אלא מאי? But a person is in pain and you want to help you want to daven that they shouldn't be sick, so he put his head like, so to speak, took his head out of the clouds in order to be able to daven.

So, he says, "The the the but the tzadik, when he davens, a person who's really has התבטלות during davening and and and that's his avodah, he puts himself aside, he's not davening for what he wants in terms of physical, you know, abundance, he's davening for what he in terms of his gashmiyut in order to totally facilitate of his neshamah." Okay, there's a little bit left to this אות, but it's it's a little bit of a separate point. I am going to save it for next time so that I can keep it under an hour, and then hopefully we will, be'ezrat Hashem, see if we're going to finish it finish it next time or if it will be one kind time and a half.

Okay. Have have an easy fast and meaningful fast, and בעזרת השם יתברך, we will continue and and finish Torah

י״ד.