LM 14.4 — L'Hamshich Shalom, Part 4 of 4 (para. 10–end) · תורה י״ד

Torah י״ד, I hope that we'll be able to finish it today, or maybe there'll be we'll have to record one more short recording. We are starting about a paragraph above perek, above אות י' in Torah י״ד. We'll just try to remind ourselves of some of the concepts that we discussed, using Rabbi Chaim Kramer's notes to help put it together. But the first אות we had said, להמשיך שלום בעולם, to bring shalom into the world. Shalom is one of the names of Hakadosh Baruch Hu, but we have to connect, we have to be מעלה כבוד of Hakadosh Baruch Hu to its שורש, and the שורש of כבוד is yirah.

Now, just to add in, although, you know, it's part of our discussion and I think it's part of what we're going to do today a little bit, the Tanya talks about it in פרק מ״א. But we had taken a step back and thought between ahavah and yirah, what's the foundation of avodah? When you have ahavah, that's devekus, that's a positive koach, you want to get close to something, but avodah, it's לשון of an עבד. A person has to be מקבל an ol, that that can't be based on their understanding because then even if they happen to, or or even not that they happen to, even through investigation, they are drawn to the right thing, but that's effectively, I wouldn't necessarily say that it's self-worship, but

it's certainly based on their understanding, their ideas of what they want to get close to. The foundation of what avodah is has to be built on something that's that that's an objective reality, that it's an objective truth. It's something that that that's outside of oneself. It's, in a certain sense, responsive. It's also unchanging when a person's own ahavah and own emotion might go up or down. So that the foundation of all avodah is בעצם יראה. Stated differently, if, let's say, there's multiple ways to go about a problem, so you can appreciate that one way over the other is more or less efficient, but let's say you come to a recognition that one of them is true and one of them is wrong.

It might have a certain there might be a certain enjoyment to going through the process. You look at a math problem, and when you work it out, you realize that until you realized it, you thought that there was a certain sense of something to appreciate about about two different ways of working out the problem, but then you realize that one is right and one is wrong. The next avodah is coming to work on an ahavah, coming to work on an appreciation of why that way is right, but the foundation of what you come close to has to be built on something that's an objective reality, and therefore, the foundation of כבוד for Hakadosh Baruch Hu, when we come to close to Hakadosh Baruch Hu, the

foundation has to בעצם be yirah. Then, נעשה ונשמע. Once we do that, we come to work on ourself, we come to come close to the to to the reality, and the closer that we come, the more we have an appreciation. The more we have an appreciation, the more we're in awe of what Hakadosh Baruch Hu is. The example that we've given in the past is that if a a great person, a גדול הדור, takes a two or a three—it's not my example, I forget who I heard say it—takes a three-year-old and puts puts the three-year-old on on his knee, so that three-year-old comes comes away and says, "I have a tremendous relationship with with this גדול הדור." In the three-year-old's terms, that's that's true.

Then the person becomes to be seven, eight, nine, fifteen, twenty-five. The way that they understand their appreciation of who this person is will come to define what a great relationship is and what it means for them to come close. And the closer that they come, the more awe they have. The more awe they have, the more they want to come close, and it becomes a cycle. גילו ברעדה defines the relationship. So, going forward, the להמשיך שלום בעולם, the first thing to do, we elevate כבוד to its שורש.

The shoresh of kavod for Hashem, true kavod for Hashem is going to be yirah. Specifically, this requires, we said that the true kavod for Hashem is not just enhancing somebody wants to come close and they come closer, you're on an escalator or a treadmill going in the right direction, you go in the direction that it's going, that's one thing. But the true kavod for Hashem is when you take something, or even within yourself, you take somebody who is has an appreciation for ideals that are כנגד השם, and then they come to say, "No, not only is is is there a force of Hashem, and then there's a force of what my enjoyment, what I want to do, and because I want sachar instead of onesh,

I realize that I'll lead a better life, so really I have a choice between A and B, but A is stronger." But when a person recognizes that no, the the the things that I was subscribing to beforehand, those things be'etzem have no substance at all. They're רשעה כעשן תכלה, it's like smoke that dissipates. It's something that now that I worked that, I realize that there only is there there aren't two alternatives, there really be'etzem only is one. That is the truest kavod for Hashem. So if I appreciate something, I appreciate it more, that's a kavod, but what's the true kavod for Hashem?

That's where something was was looking in the wrong way, and they come to realize that what they were looking at was a facade, and really there's only emet, and everything is there's only a גילוי ייחוד, that's the true kavod of Hakadosh Baruch Hu. And that that the the way to accomplish that is through תורת חסד, that could be through outreach in a certain sense. In a personal way, we can come to work on our own ideals, but we said that that even when a person learns, they also bring a גילוי into the world, even if it's not through direct contact, but that it also enhances גילוי of Hashem in the world, the light as it were, and that also can have an effect on people

that that they're nowhere next to coming to do coming to do teshuvah. And the way to do this, the the analogy that we said is if you have like a rope hanging down from a bell, I don't know whatever it is, and you shake it over here, so it reverberates up and it has an effect at its source. So over here, if you go and the way that you when you learn, you don't just you're not just learning, you're learning lishmah, so that it reverberates up, and it creates a light at the source, and when that light shines back down, so now it doesn't just shine back down on you brighter, it shines back down on the world brighter.

So a person, when they learn, not only תורת חסד in terms of their outreach, but in terms of their learning itself, we spoke about בברכת התורה תחילה, but we spoke about it through the Torah, so this is the way that a person can learn, and through Torah they can they could bring כבוד השם into the world. In order to acquire Torah like this, we discussed in two different contexts. One in terms of a person who's, you know, a tremendous tzaddik and they're able to achieve multiple levels and expressions of anavah and התבטלות, and nullifying themself into רצון השם, and how we can relate to that on our level.

But in ultimately, in order to acquire Torah, a person has to have has to have anavah, and the the the degree to which, first of all, a person can tell how much they have this relationship, this anavah, this yirah for Torah, is expressed through the yirah that they have for or the relationship and the kavod that they have for talmidei chachamim, for yirei shamayim, for the people that embody and express those ideals, and it really works both ways. On one hand, who and what, because on your level you might not be have a total relationship at the highest levels for where you're holding, but the the more tangible relationship that you have is not necessarily vis-à-vis הקדוש ברוך הוא, but when you see people that

express those ideals, so then you recognize in them that they stand for that relationship with Hashem, and then you have that respect for for those people. So first of all, the way that you relate to talmidei chachamim, who are your heroes, right? איש כפי מהללו, is it people that are great musicians, great artists, or is it people that have worked on themself and they've become they're talmidei chachamim, they've incorporated Torah ideals. So first of all, that shows how you relate to הקדוש ברוך הוא, and second of all, one of the ways that you can internalize and start relating to הקדוש ברוך הוא and Torah more is to work on appreciating talmidei chachamim.

So you we we have we have both of those things. And and and then we ultimately said, as a person is able to achieve the shleimus by ahavah and kavod to yirah, and and he attains an inner shleimus within himself, so then he's able to come closer to tefillah, he's able to complete the loop, come closer to הקדוש ברוך הוא, and and through tefillah he's also able to achieve a shleimus, a greater shleimus that goes far beyond him, as he completes his piece of the puzzle, that starts creating a shleimus in a more in in a more macro sense.

I think the Chafetz Chaim is quoted, I don't know if I'm misquoting it, but it said something along the lines of, I wanted to change the the world, and I couldn't do that, so I figured I would change the country and my neighborhood, and, you know, and and then ultimately myself. But once I realized, you know, that I that I couldn't change everything, I worked on myself. Once I was able to change myself, so then then my my yeshiva changed, and my neighborhood changed, and my community, and my and my country, and and and the world.

So we we we can first start where where where our avodah reaches, and once we do that, that changes the dynamic not only internally, but in a broad way also. Now, going forward, this idea that this this שלום פרטי, this שלום בעצמיו, is ultimately going to lead to tefillah, and then a greater shleimus, now, back in the text, זה, this idea that through שלום פרטי we're זוכה to tefillah, so this שלום פרטי is not not necessarily in a macro world sense, the עולמות, in the whole creation, but shalom with us, and then also בין אדם לחבירו, בין איש לאשתו, the things that are more local to us.

This is expressed in the the פסוקים, קנים תעשה את התבה, that הקדוש ברוך הוא by Noach, it says that that Hashem told Noach to build compartments, קנים תעשה את התבה. ואיתא במדרש, מה קנים מטהרין את המצורע, this is a reference to the idea that a מצורע, somebody who tells lashon hara, which causes discord between people, so his way to achieve taharah involves, involves a purification process of kinim, of birds, but it's the same language of kinim that come to be brought as a korban. And the the the Midrash says, מה קינים מטהרין את המצורע, just like kinim, the birds, מטהר המצורע, אף תבתך מטהרתך.

So too your teivah, your ark, it's talking to Noach, will be metaher you, will achieve a kaparah for you. Noach was in great tza'ar, there's a tremendous amount of mesirut nefesh. Didn't wasn't able to rest for a second, taking care of essentially the seeds of what was going to be the perpetuating creation going forward. And this this that Noach was going to be in the teivah, have this tremendous avodah, this would be a kaparah. But the penimiyut of this pasuk is, a metzora, this one that sowed discord, that said lashon hara, is a נרגן מפריד אלוף.

It's a pasuk in Mishlei. This whisperer, he separated אלוף. There's different peirushim over here what אלוף is. אלוף is like a like אלופי עשו, אלוף is a שר. There's different peirushim that are brought down over here in the notes, whether sowing discord between people separate them from their leader, or whether it's a reference between shalom bayit issue, between a husband and a wife, with the husband being referenced by the אלוף. Or there's further it discusses here between the the נחש, the original נחש causing a separation, as it were, between with הקדוש ברוך הוא and אדם.

But in any event, however we learn exactly the פסוק, מפריד בין איש לאשתו and ultimately בין אדם לחברו. But these are shalom prati issues, these are more local shalom issues that cause a separation. ועל ידי זה, and through this punishment coming to the metzora who sowed this separation, caused this separation, בדד ישב. What's What is his כפרה מידה כנגד מידה? He has to sit חוץ למחנה. He has to go totally in isolation. וקינים, and then this pair of birds מטהרין אותו, the the the final stage as he's coming to be tahor, he becomes tahor through a קינים, through a pair of birds.

Why? Because the birds chatter, they chirp, and that's what got him into trouble in the first place, his chattering, his chirping. So the Midrash says that just like the קינים are מטהר the מצורע, אף תבתך, תיבה תיבה can mean an ark, Noach's the boat, but a תיבה is also a word. When a person comes and they are able to to be מתקן this שלמות through the קינים, so to speak, so then that leads, we said, to tefillah, to תיבה, to words, היינו תיבת התפילה, מתקנים את המחלוקת, and it's going to be able to He's brought a shalom in in a local sense that leads to tefillah, and then it's going to lead to the next step about putting together this machloket, whatever separation, it's going

to draw שלמות in a more macro sense. ועושה שלום הכללי, שלום בכל העולמות, in all of the universes, the systems, the spiritual systems in the world. וזה שמסיימים התפילה בשלום, and this is why the end of Shemoneh Esrei ends with the berachah of Sim Shalom, because the idea of tefillah is ultimately coming closer to a broader shalom, a broader completion in the universe. Further in אות י, so now we're going to see how the the idea is starting to tie together. The ideas of this Torah are referenced in the pasuk of תקעו בחדש שופר בכסה ליום חגנו.

This is the pasuk that we actually started off with: תקעו the blowing of the shofar by by the חודש, by the new moon. בכסה, it's at the at the appointed time, that that's when the בכסה also means covered up, it's when the moon it's by Rosh Chodesh, it's when the moon is actually hidden. The moon is a full moon at the fifteenth. ביום חגנו, it's talking about Rosh Hashanah. So וזה פירוש תקעו לשון שלום, the idea of תקעו of blowing, but it's also תקוע to be set in, is a לשון of שלום, כמו שכתוב: ותקעתיו יתד במקום נאמן.

This pasuk is this פסוק is by one of the Jewish kings that the by that says that by the נבואה of Yeshayahu by Eliakim ben Hilkiah, he's מתנבא that his kingdom will not be dislodged. So it's a לשון of shalom, of חיזוק and of קיום. So the תקעו is is a reference to shalom. בחדש שופר, בהתפארות חדש. Shofar means a shofar, it means a horn, but שופרא is also a לשון of beauty, it's also a לשון of of יופי, והיינו התעלות כבודו. So this idea of of בחדש שופר, when there's a התחדשות of the התפארות, of the beauty, of the glory, of the כבוד of השם, היינו התעלות כבודו, when we're able it's like a renewal of the כבוד, it's we're able to take the

כבוד of Hakadosh Baruch Hu out of גלות. When is the כבוד of Hashem in גלות? Again, when the when the world as we see it does not seem to be reflective of the גילוי יחודו יתברך, so that's that that's, as it were, that the that the מלכות, that the כבוד, that the שכינה is in גלות. על ידי התקרבות הגרים ובעלי תשובה, when you take people, things things in the world that seem to express opposite opposites as an ideal, this is what their ambitions, this is what they strive for, and those come around to recognize Hakadosh Baruch Hu, that is בחדש שופר, that is a חידוש of the beauty that's a מעלה of the כבוד of Hakadosh Baruch Hu, that's what's going to bring that's what's

going to bring a שלמות. בכסה זה בחינת יראה, כסה is a reference to יראה, שהוא שורש הכבוד. וכסה לשון התכסיא. כסה בכסה ליום חגנו is at the appointed time, בכסה also means covered up. The Gemara says that that's a lashon because it's by Rosh Chodesh, that it that it's a time when the moon is covered up. Over here it says that יראה is actually associated with being covered up because it's something that's in the heart. Sometimes a person takes an action, the Gemara discusses the context, and only Hakadosh Baruch Hu knows what their real intent was.

So כסה is לשון התכסיא שזה, this idea, this יראה that's in the heart of a person, בחינת דבר המסור ללב נאמר בו ויראת מאלקיך, something that's hidden, שזה הדבר, whether a person's יראת שמים מכוסה מאין כל, nobody really knows what's in his mind. ליום, continuing in the פסוק, בחדש שופר בכסה ליום חגנו, זה בחינת שלום בית. The word יום is a בחינה of shalom bayis, which we said is שלום פרטי. That שלום פרטי is between we we said earlier בין גופו ולנפשו, a person is the is the neshamah giving life force to his guf to go explore what the guf wants to do, or is the guf a vehicle for the neshamah to operate in this world to be able to to go along its

with its priorities? There's this there's a reference we'll see soon, even to health, to refuah, when things are in balance, that's when a person is healthy. When a person's body chemistry, etc., is out of whack, so then that's when the person's not healthy. And בין איש לאשתו, בין אדם לחברו, all of these things tie into שלום פרטי, as opposed to more of a macro shalom when all of the spiritual systems, the way that Hakadosh Baruch Hu relates to the world and the world is makes itself into a כלי and responds, that's more of the שלום כללי.

So over here, כי יום הוא בחינת אור, יום, day, is a בחינה of אור, of light, כמו שכתוב ויקרא אלקים לאור יום, ואור הוא שלום בית, and אור is a reference to שלום בית, כמו שכתבו חכמינו זכרונם לברכה, נר שבת קודם לקידוש היום. That the candles for שבת, the אור of שבת come before קידוש היום, if you have only enough money to spend on one thing, one should spend it on the נרות for שבת, כי שלום בית קודם, because shalom bayis, if people were walking around in the dark they would not be able to appreciate they'd be bumping into things, so that would that that would cause that that would cause the opposite of shalom bayis.

So it comes out that shalom bayis is a בחינה of אור, and אור is a bechinah of יום, and this is discussing שלום פרטי. חגנו, we'll put it all together in a second, חגנו זה בחינת תפילה. And it says בכסה ליום ליום חגנו, the חגנו is a lashon if when a person has שלום פרטי it comes towards tefillah, so this is עבודה, כמו שאמרו חכמינו זכרונם לברכה, למה נסמכה פרשת עכו״ם, why is the פרשה of עבודה זרה close למועדים, to the פרשה of מועדים? לומר, כל המבזה את המועדות, חז״ל tell us, the Gemara in Pesachim tells us that anyone who is מבזה the מועד, the חג, I believe the Gemara says it's talking about חול המועד, כאלו עובד עבודת אלילים, it's as if a person

is a עובד עבודה זרה. נמצא, שמירת המועד זה בחינת עבודה תמה. So it comes out that if being מבזה the מועד is a bechinah of עבודה זרה, then guarding the מועד, appreciating the מועד, the חגים, the ימים טובים, that is a bechinah of of עבודה the opposite of עבודה זרה, that's complete עבודה. ואין עבודה אלא תפילה, and tefillah is עבודה, ולעבדו בכל לבבכם, חז״ל says that tefillah is עבודה שבלב, ועל ידי תפילה יבוא לשלום הכללי כנ״ל, and that's how one comes to שלום כללי. נמצא, מי שרוצה להמשיך שלום הכללי, whoever wants to achieve a universal שלמות in the world, which is which is תקעו, it's a לשון of שלום, צריך להעלות הכבוד לשרשו, he needs to elevate כבוד to its שורש, which is יראה, that

is בחדש shofar, he has to elevate and renew the shofar, the beauty, the כבוד. So in order to come to תקעו, שלום הכללי, a person elevates the כבוד to the יראה, he's מקרב the גרים and the בעלי תשובה, or he learns לשמה, that achieving Torah through ענוה we said earlier, ועל ידי היראה הוא זוכה לשלום בית, through יראה he is going to be זוכה to a שלום פרטי, we said shalom bayit, but it's a little bit broader than that, בין איש לרעהו, בין איש לאשתו, his his his גוף and his נשמה, ועל ידי שלום בית הוא זוכה לתפילה, and through shalom bayit he is going to be זוכה to to תפילה, which is לשון of חג, ועל ידי תפילה הוא זוכה לשלום הכללי, which is

what starts off a person who wants to come close to תיקון. So that's the פסוק that we started off with that actually builds in the, we expanded on all of these concepts as we went through the shiurim, but it builds in the shiurim. And now we'll see how this Torah is also, is also ברמז in the פסוק of טוב ה' לכל ורחמיו על כל מעשיו. It's a פסוק we're familiar with from Ashrei: יודוך ה' כל מעשיך וחסידיך יברכוכה, כבוד מלכותך יאמרו וגבורתך ידברו. So let's see inside.

אות יא: זאת התורה שייך על פסוקים אלו: טוב ה' לכל, Hakadosh Baruch Hu is good to all, ורחמיו על כל מעשיו, and His mercy is on all of His creations. טוב ה' לכל, זה בחינת תפילה. Hakadosh Baruch Hu is good for all is a lashon of tefillah. Through one being mitpalel, doing avodah shebalev, coming close to Hakadosh Baruch Hu, so then they will be able to achieve tov, they'll be able to achieve all of the good, they're connecting to הקדוש ברוך הוא, שמאמין בה' שהקדוש ברוך הוא טוב לכל.

Hakadosh Baruch Hu is always doing what's good, but sometimes if a person is going into, in the wrong direction, right, it could be that it's a chesed and it could be that it's kol, but in a more local, individualized sense, that might not be, that might not seem tov. A person who wants to achieve tov and relate to it as such, come to a level of emunah that, that tefillah is a level of emunah, we discussed it several times, and over here shema'amin ba-Hashem' שהקדוש ברוך הוא טוב לכל, הן לרפואה, הן לפרנסה, הן לכל הדברים.

Right? Much of Shemoneh Esreh is at least in a, in a literal sense, it's, it's coming to, to deal with even the good in the, in the way that we relate to it in a this-worldly sense. We, we said in the last shiur how different ways of relating to these types of tefillot even in the gashmiyusdike sense and how we can, one can relate to those even in a ruchniyusdike way, but a person who wants to achieve טוב ה' kol, that's going to be a bechinah of tefillah.

כשמאמין כך, בוודאי יהיה עיקר השתדלותו אצל קודשא בריך הוא. When a person recognizes that the avenue to achieve kol, tov in every area of his life, so then it's not that a person has to daven and then go do his hishtadlut. His tefillah is his hishtadlut, and not only is his tefillah his hishtadlut, that will become his main hishtadlut. And I think that we can understand this. If a person had, you know, whether it was a a a business or a sales meeting or things like that, so then there are people that you deal with in terms of the everyday interactions in terms of getting it done, but, but let's say the one that was going to be responsible was going to be the CEO,

the head of the company, and if he likes you, so then he would tell, you know, everybody, he would make sure to line it up so that you can get the account, even if the actual work, the actual day-to-day work, would be in, in managing the account and getting the the credit line, etc., etc. The main hishtadlut in in terms of the the qualitatively, what you have to think about, not necessarily the amount of day-to-day effort, but the main hishtadlut in the way that you would think about it, is preparing for the meeting in order to to get the CEO of the company to sign on to your accounts.

Our main hishtadlut now is going to be tefillah. ולא ירדוף אחר תחבולות רבות. So a person is not going to be chasing, again, the day-to-day, a person has a chiyuv of hishtadlut, so that's why a person does hishtadlut, not because that's necessarily what, what was responsible for his success. That becomes the, the immediate cause because that's the way that Hashem' created the world, but what's responsible for his success is going to be the, the the true cause if you the, the what puts everything into into motion, and therefore, from an emotional energy point of view or when it comes into conflict and he realizes he won't be able to daven, he won't be able to have a relationship with his family, at some point when

he realizes that if he works all the overtime where he puts his efforts, that's not going to be into the, into the everyday hishtadlut, it's going to start with the tefillah. כי מי שאינו מאמין בהקדוש ברוך הוא, צריך להשתדל אחר תחבולות רבות. If a person doesn't understand it, he's not going to be chasing the CEO for the account and he's not going to be attaching himself to the shoresh and then saying that once that piece falls into place, so then it's just a matter of of letting everything else, everything else fall in line, but rather he's going to have to chase every single one of these details.

Instead of at the root, it's going to be chasing every one of these branches. A person who doesn't have this emunah in Hakadosh Baruch Hu, he's going to be chasing every one of these strategies forever. למשל, כשצריך לרפואה, צריך להשתדל אחר עשבים רבים. He's going to be sitting there and and having to figure out and medical textbooks and and which grasses and which ingredients. ולפעמים אלו העשבים הצריכים לו אינם בנמצא במדינתו, it won't be found by him, the right ingredients. והעשבים הנמצאים אינם טובים למכתו, what is around isn't good.

Right, there's a famous story that's that's told by Rav Chaim Kanievsky, he was writing a sefer on, I think I think this is a story that he was writing a sefer on grasshoppers, and I forget exactly the story, but the point is is that this this grasshopper landed on his window and he was able to see what he needed for his sefer, and then it flew away. If when a person is on that level of emunah, which for us it's hard even to relate to the story and understand that it's true, you need אמונת חכמים to understand that the story itself is true, but let alone for us to happen to happen to us.

If when a person is holding on a level of emunah, so then that's no bigger of a nes than anything else that happens in life. So then everything comes to him, but if a person isn't holding by this, אין סומכין על הנס. To them, they don't live with that degree, that direct connection with Hakadosh Baruch Hu, they would spend their entire life chasing, you know, running around the world, maybe looking for this grasshopper. אבל הקדוש ברוך הוא טוב לכל המכות לרפואה, he's saying Hakadosh Baruch Hu is טוב לכל, he extends goodness to everything, והוא בנמצא תמיד.

And that's going to be something that is always accessible, it's always Hakadosh Baruch Hu is always available. This it's it's not like sometimes it's good, sometime we we discussed earlier רצוא ושוב, there's teshuvah, there's an avodah when we're having an aliyah, an avodah also when we're having a yeridah, Hakadosh Baruch Hu is always with us. Regardless of where a person is, on a way up, on a way down, more light, more darkness, there's always a way that we can reach out to Hakadosh Baruch Hu and find emunah in every stage of life.

And Hakadosh Baruch Hu is always nimtza, he's always available and always accessible. כמו שכתוב, מי כה' אלקינו, the pasuk in Devarim is ד', ז', מי גוי גדול אשר לו אלקים קרובים אליו, but it continues, כה' אלקינו בכל קראנו אליו, like Hashem' whenever we call out to him, Hakadosh Baruch Hu is always close. Sometimes we sense him more, and sometimes we don't sense it as much. ועל ידי התפילה זוכה לשלום הכללי, and when a person operates like this, they have this tefillah, they have this emunah, they're able to bring their piece of the puzzle in line, they're able to achieve their shleimut, so then they engage in tefillah, they relate to HaKadosh Baruch Hu now from this from this from from this type of a place,

and they're able to extend this shalom and bring a שלום כללי. This tefillah will bring a shalom in all of the spiritual universes and in creation itself. Vezeh I mean just to just to understand, also the fact that to us, this world is real, but the spiritual realms are real also. If you look at a at a computer screen, so you could say, well, what I see, that's in pictures, that's real, but the computer code, well, that's just a bunch of numbers, that's not as tangible, that's not as real.

In a certain way, that's much more real than the image you see. A smaller bug in the computer language will actually cause, you know, one letter being off might might cause tremendous problems in what you see later on. So the spiritual world, the our interaction takes place over here, but the the the the the effects and the changes from either bottom a top-down approach or bottom-up, from our bechirah, what what has impact down here, and what we are able to change through our actions through our bechirah up there, the spiritual realms are just as real as what we see.

So through our tefillah, we are now able to have a broader impact on on all of the spiritual realms, and that will ultimately manifest in in what happens down here as well. ורחמיו על כל מעשיו, the pasuk continues on, טוב ה' לכל ורחמיו על כל מעשיו, his rachamim, his mercy, is on all of his creations. היינו that through tefillah, and that we change or that we make shalom in all the עולמות, שרחמי השם יתברך יתמשך, that the rachamim of HaKadosh Baruch Hu is drawn על כל הברואים, on all of the creations.

And through this through this and it works a little bit both ways, that once there's once there's a shefa from HaKadosh Baruch Hu brought of rachamim, so then there will be peace in this world. When we're at peace, we also when we when we're beshalom, we also create ourselves a keli for HaKadosh Baruch Hu to interact with us. But over here, we seem to start the process. So we bring shalom on ourselves, and we have tefillah, and and we bring we're bringing this this then we bring this influx of shalom into the world, and then at that point, וכל ברואים ירחמו אחד על חבירו.

Once there's an influx of shefa coming from HaKadosh Baruch Hu, so now the world itself will also be beshalom. ויהיה שלום ביניהם כמו שכתוב וגר זאב עם כבש ונמר עם גדי. Even the predators, animals, will be able to live in peace with the animals that would have been that would have been prey. Once there's an influx of shalom into the world, so then that now has an effect. So we initiate the process, but then there's an influx of shefa into the world, and then the entire world is more in a state of shalom.

ולא ירעו ולא ישחיתו, and they won't they won't destroy, they won't destroy each other. Okay, or the predators won't won't destroy them. One second, lost place for a second. יהיה שלום ביניהם, וזה: ורחמיו על כל מעשיו, and this idea that the creation the creatures will have rachamim one on the other, vezeh: ורחמיו על כל מעשיו, His rachamim will be on all of His creations, meaning that הקדוש ברוך הוא's rachamim now, first of all הקדוש ברוך הוא will have rachamim on us, but also we could say that the the Hashem's rachamim will be on His creations, and that will end up extending that they'll have rachamim one for the other, כמו שאמרו חכמינו זכרונם לברכה: כל המרחם על הבריות מרחמין עליו מן השמים, כמו שכתוב: ונתן

לך רחמים ורחמך. That like the pasuk says, He will give you rachamim, and then and then have rachamim on you, through ונתן לך רחמים, that we will be zocheh to the middah of rachamim from הקדוש ברוך הוא, through this ורחמך that הקדוש ברוך הוא will be merachem on us. So the way that it comes out, the way that that I think that we're that we're learning this, it really becomes it really becomes a a a beautiful cycle. But that cycle becomes initiated by us. We're the ones who have to להמשיך שלום בעולם to start that process by elevating kavod to the yirah, by understanding the foundation of avodah is yirah, by wanting to bring this objective truth and this this this emet and חסד אל

כל היום, עולם חסד יבנה, the foundation of of the creation is chesed, to draw this the shalom into the world. So the the foundation though of our avodah is yirah, we elevate this kavod by drawing those who are far away, or those elements of ourselves that are far away close to הקדוש ברוך הוא, we're able to achieve an influx of גילוי השם and כבוד השם in this world, we're able to achieve a shleimut within our own selves, attaching ourselves through tefillah and ultimately changing changing the entire world.

As we do this, the shalom that we achieve in a local sense is able to draw shalom into the world. That shalom extends to to more to more peace and more unity within הקדוש ברוך הוא's creations. That makes a keli that's able to draw more shalom from הקדוש ברוך הוא into the world, and the more that we invest in this process, the more that we can change the world. ואחר כך מפרש הפסוק איך יזכה לתפילה, how are we zocheh to this tefillah, starting off working backwards through shalom bayit, which again is we related to a שלום פרטי, יש שלום בעצמיו, in between one's guf and one's נפש, בין גופו לנפשו כנ״ל.

וזה: יודוך ה׳ כל מעשיך. All of your ma'asim, all of your creations will come יודוך, to praise you, to acknowledge you, to know you. ידיעה is to דעת is to know, מודים is to praise, to acknowledge. יודוך ה׳ כל מעשיך. מעשיך זה בחינת עשיה. That ma'asecha is a בחינה of עשיה, בחינת גוף. The the לשון of עשיה is things that are in the guf, that the guf will come to acknowledge you. The guf is not the the the end in and of itself with its own pleasures, and eating is not to satisfy the guf, eating is to give the guf energy so that it could be a vehicle for the neshamah.

וחסידיך יברכוכה, חסידיך זה בחינת נפש, כמו שכתוב: גומל נפשו איש חסד, that a person who is an איש חסד will be will extend like kindness to himself, to his own נפש. A חסיד is a בחינת נפש, and this is this is hinting to the idea of שלום פרטי between his guf and his neshamah, between his ma'aseem and חסידיך. This is an element of shalom bayit. ואחר כך מפרש הפסוק איך יזכה לשלום בית? So we're zocheh to tefillah through the שלום פרטי, through the shalom bayit, גוף ונפש, איש לאשתו.

How is a person zocheh to shalom bayit? על ידי שיעלה כבוד השם יתברך לשרש היראה, through elevating the כבוד of הקדוש ברוך הוא to do this, to elevate to its source, to יראה הנקראת גבורות, which is referenced by the term gevurot, זהו, and this is referenced by the next pasuk: כבוד מלכותך יאמרו. The kavod of your of your kingdom they will speak about, שיתגלה כבודו, that there will be a gilui, a revelation of the kavod of הקדוש ברוך הוא until everybody is speaking about it, ויעלה לשרשו, and this is this this yirah that's a bechinah of gevurot, the the kavod will be elevated, will be attached to, associated with, going back to its source of yirah.

זה: וגבורתך ידברו, that what does that mean כבוד מלכותך יאמרו וגבורתך ידברו? The gevurah is the yirah, so כבוד מלכותך יאמרו, but it leads into וגבורתך ידברו, that's a reference to this yirah going back to the way that we've been discussing it through elevating the kavod to its shoresh, to yirah, that's gevurot, so then we'll be able to fix the pgam in yirah. Maybe we were we were subscribing to the wrong to the wrong things, the wrong ideals, and this is how we achieve a shalom within ourself.

Gevurah, and the re'iyah to this this idea that gevurah is a בחינת יראה, כמו שאמרו חכמינו זכרונם לברכה, והאלקים עשה שייראו מלפניו. That that הקדוש ברוך הוא does does it שייראו מלפניו, that they should fear Him. אלו רעמים, this is a reference to הקדוש ברוך הוא making thunder, certain certain things that that will will cause, will will effect a yirah, and those will fix, we spoke in the fifth Torah, the עקמומיות שבלב, the things that thunder comes to straighten out things that are crooked. וכתיב, ורעם גבורותיו מי יתבונן.

Who can understand the thunder of His gevurah? So we see that re'amim are associated with the gevurah, and we learn gevurah to yirah, and therefore, it's now that gevurah and yirah are together, so we have the pasuk which we will which we'll read now, it comes out that טוב ה' לכל, when when we have תפלה, טוב ה' לכל ורחמיו על כל מעשיו, so then rachamim is put in, it's given over. I'm using the the R'' Chaim Kramer note, he reads it back into the pasuk, which is very helpful.

Then we have rachamim that is put into all of the worlds, and then Hakadosh Baruch Hu's rachamim is manifested, it's shared, it brings a universal peace. How does a person come to this tefillah? It's only when יודוך ה' כל מעשיך, that the וחסידיך יברכוכה, this is when there ends up being a person comes to tefillah when they're able to achieve this שלום פרטי. And how does a person achieve this this שלום פרטי? How does he remove the pegam in yirah? Again, yirah being the foundation of the way that he relates to anything, yirah being the objective truth, the reality that that a person can ultimately stand in awe of.

There there is no there is no real choice. At a certain point, as as much as we have bechirah, the ultimate bechirah is when we recognize that there is no choice. You can say that two plus two is five, but make when you make an independent decision that two plus two is four, and there's nothing else to do, your independent decision says that this is the truth, and you come to recognize that, that when you elevate the kavod to yirah, and you say that that that that the ultimate, you know, the ultimate foundation, that is kavod Hashem', that's the that's the only truth in the world, and that's where my avodah is, I'm an eved, that's כבוד מלכותך יאמרו וגבורתך ידברו, that's where you elevate

the kavod Hashem' to yirah, that's where you achieve the shalom, that's where you come to tefillah, and that's where you come to that's where you are able to achieve this universal shleimut. מסימן י״ב, עד כאן לשון רבינו זכרונו לברכה. So this has been לשון רבינו from סימן י״ב until now, and now we continue on a little bit. First of all, we're going to tie this to Chanukah, and then I think we are also going to tie up a couple of loose ends, plugging back or plug plug back in some some some words from R'' Natan into some of the concepts that we discussed earlier in the Torah.

So as we go in to tie the concepts that we discussed into Chanukah, we'll just mention, which we actually touched on in the first shiur in Torah י״ד, the introductory note, it's printed in the English Likutei Moharan, that this Torah was actually taught on Shabbos Chanukah, 29 Kislev 5564 in the Jewish year, December 14th, 1803, which is right after Rav Gedaliah of Linitz was niftar, who was a talmid of Rav Yaakov Yosef, the author of the Toldos Yaakov Yosef, and R'' Nachman had said that it is אסור to give a הספד on Chanukah, also saying that it is difficult now to reveal Torah because every tzaddik has a portion of Torah, and when he leaves the world, the tzaddik's portion of Torah leaves with him.

We mention we mentioned a little bit more in the first shiur, but that's that's specifically where this Torah comes to tie into Ner Chanukah, and that a lot of the concepts, when one learns Torah and learns Torah appropriately and has access to Torah, this is where we're able to fix the פגם in יראה and bring the שלום כללי, מזה זוכה לתפלה, and ultimately come to a שלום כללי. So now inside, אות י״ב, וזה בחינת מצות נר חנוכה, this is the idea of the mitzvah of Ner Chanukah, that we that we light the menorah close to the פתח הבית, and we're going to line that up with the idea of taking a ner, which is or, which is kavod, and being מעלה that, connecting it with

the שורש, which is יראה, which we're going to tie into the פתח. Also, it's below ten tefachim, which we said that the ultimate kavod is bringing light into the dark places, to the baalei teshuvah, to the gerim. Also, one affects one is able to effectively learn Torah by first having anavah and shiflut, so that's also close to close to the underneath ten tefachim. And in order to be מעלה כבוד to the שורש and also to take the Shechinah out of galus, so one learns Torah and And נר חנוכה is Chanukah in general is very is very there's a lot of concepts of Torah Shebaal Peh and learning Torah that are associated with נר חנוכה.

The notes over here go into to tie in the idea of learning Torah itself into נר חנוכה. He does not in the text focus on that as much, but let's see. וזה בחינת מצות נר חנוכה, שמצותה להדליק סמוך לפתח הבית. The mitzvah is to light close to the פתח הבית, coming from a Gemara in שבת דף כ״א, כי הדלקת הנר הוא בחינת הארת הכבוד. The lighting of the ner is a bechinah of kavod, because a ner gives off light, and kavod we saw is called or. Bechinat, "והארץ האירה מכבודו," כנ״ל, פסוק we quoted from Yechezkel פרק מ״ג, that it associates or and kavod, and once the lighting the נר חנוכה, it's a mitzvah of or, and that's me'ir, so it brings kavod of Hakadosh Baruch

Hu into the world. Ve'al ken, that if the mitzvah of נר חנוכה brings in the kavod, now that kavod has to be be מעלה, we have to elevate it and associate it at its שורש with yirah, and therefore מצותה להדליק סמוך לפתח הבית, because the פתח הבית, the פתחא עילאה, the ultimate פתח, בחינת יראה, and this really is with with an idea that we discussed at length, that yirah is the foundation of avodah. That's the פתח for all עבודה, היינו להחזיר הכבוד לשרשו, דהיינו ליראה כנ״ל. It uses a lashon of להחזיר over here interestingly, even though earlier we keep on saying לעלות הכבוד ליראה, over here he uses a lashon of להחזיר, because the basis, the foundation of all avodah is the he says, Rabbi

Attiya says in the notes, to get to get like in touch with it. In other words, the yirah is there. The yirah is is buried inside of us, we have to come to come to interact with it, come to let it resonate, but therefore, therefore the the idea is that after the Shechinah was in galut, but the but originally the yirah is there, the correct perspective was there, and therefore it's a lashon of returning to its place. We're not introducing something new. ואימתי עולה הכבוד, how is the kavod going to be elevated, become in touch with the yirah?

כשמחזירים בני אדם בתשובה ועושים בעלי תשובה וגרים, when we bring those who are distant close. We bring light into the in into the depths where there is no light, שזה עיקר כבודו כנ״ל, like we've been discussing in אות ב׳ of this Torah. וזה שזמן הדלקת נר חנוכה, שהוא הארת הכבוד, what the zman for the lighting of the of the נר חנוכה for creating the or the kavod, when is that? That we're able through לימוד תורה and through being me'orer the resha'im and the the גרים, בעלי תשובה to come close, משעת יציאת הכוכבים, that's from צאת הכוכבים when the stars come out, עד שתכלה רגל מן השוק, from when the people stop walking, when there's not going to be any more public- publicizing the miracle, no

more פרסומי ניסא, because it's going to be עד שתכלה רגל מן השוק, there's not going to be any people walking through the markets. יציאת הכוכבים, the coming out of the stars, a bechinah, that's reminiscent of an idea, מצדיקי הרבים ככוכבים, it's a pasuk in Daniel. It says those who are matzdik the rabim, those who shine the light where it wasn't, they bring people close, they they will shine like the kochavim. And therefore kochavim is a remez to the מצדיקי רבים, those who learn Torah and through their Torah they bring others close.

We already said that either through direct interaction, through learning themself lishmah and being able to light it up at the source, דהיינו שהם מצדיקי הרבים ועושים בעלי תשובה וגרים, שעל ידי זה מאיר הכבוד וחזר לשרשו, שהוא היראה. That's how a person is takes the כבוד and he's מעלה it and he's מעלה, he connects the כבוד with the יראה. ועל ידי זה, once he is מעלה the כבוד to the יראה, we had the נר חנוכה, that's the כבוד, and we light it by the פתח, we connect it to the יראה, and it's a referenced also in the time that the menorah is lit, from the יציאת כוכבים, those who are מצדיקי רבים, עד שתכלה רגל מן השוק, to those who are far away, they're they're going,

so through this being מעלה the כבוד to the יראה, we're able to erase the to be משלים the פגם in the יראה, זוכין לשלום, we're first zocheh to a שלום פרטי, a shalom within a person's נשמה and גוף, we so so we said also that even illness is when things are out of balance, a shalom from בני אדם, בין איש לאשתו, בין אדם לחבירו, ונשבת המחלוקת כנ״ל. And once there's a shalom, then there will be the once there's שלום בין אדם לחבירו, etc., then it will be machloket will become בטל.

וזהו, עד שתכלה רגל מן השוק. What does it mean until there's no more רגל מן השוק? השוק, this is Rabbi Natan adding in parenthetical, השוק הוא מקום החיצונים. Everything in this world has a parallel in the in the spiritual realm. The שוק, the marketplace, is the place where there's the חיצונים. We said רגל is also people who because they sow their discord through they they sowed, sowed מחלוקת through chattering, so they bring birds, and then they have to sit outside in solitude, because they're the ones who cause solitude.

So through רגל, רגל is a is a reminiscent for those who go around and they're they they tell בעלי they they tell לשון הרע, and they they cause machloket. So עד שתכלה רגל מן השוק, when the רגל, the people tell לשון הרע, stop, they're no longer in the marketplace, they're no longer shopping their לשון הרע. The שוק in the spiritual realm is the חיצונים, those thing those those spiritual forces that are causing a lack of of שלמות. רגל זה בחינת נרגן מפריד אלוף הנ״ל, and we said we spoke about this in אות ט״ז, דהמספרי לשון הרע, דהיינו בעלי לשון הרע ומחלוקת, ההולכים ומרגלים, they go around, ומדברים רכילות ולשון הרע, ועושים מריבה ומחלוקת בין אדם לחברו ובין איש לאשתו, they cause all this machloket.

בחינת לא רגל על לשונו, it's a pasuk in Tehillim, that he didn't, not to tell לשון הרע and רכילות, that we see that רגל is a בחינה of לשון הרע and מחלוקת. And again, the machloket in גשמיות and and this idea of the spiritual realm and שפע being clogged up and not being aligned are coming from the from the same שורש, an introduction of of of חיצונים. This is that there's no shalom in a in a שלום פרטי between us, and there's also an introduction of like outside forces, outside negative spiritual forces that are causing a lack of שלמות.

So that's עד שתכלה רגל מן השוק, that until those who are telling לשון הרע are no longer going and shopping around their לשון הרע, and also when the spiritual forces, we're able to ultimately achieve a שלום כללי, we're able to take out the חיצונים in the spiritual realm. וזה שצריכים להורות להדליק נר חנוכה סמוך לפתח, this is why we light close to the פתח, דהיינו להורות כבוד להחזירו לשרש היראה, so which we spoke out, that we're making the כבוד, we're associating with the פתח with יראה, the foundation of עבודה, שיזכו לשלום, until we're able to fix all the פגם, all the blemishes in יראה, we will achieve a shalom, in a שלום בין איש לחברו, בין איש לאשתו in a local sense.

We're going a little fast here. This is literally all of the ideas that we've been discussing in the Torah until now. ויבטל ויכלה הנרגן מפריד אלוף, and the בעלי לשון הרע, מחלוקת will stop. וזהו עד שתכלה רגל מן השוק, שיתבטל בעלי לשון הרע ורכילות אשר רגל על לשונם, that the ones who are who are causing machloket, causing division, will stop. Their place is in the shuk, it's with the chitzonim, they're aligned with the negative spiritual forces, ויתרבה שלום בעולם, and there will be a shalom in the world.

ועל ידי זה, shalom, and now once there will be a shalom down here, so to speak, זוכין לתפלה, so then once we have our own shlemut, we will be able now to take ourselves, right, we say even השיבנו אבינו לתורתך וקרבנו מלכנו לעבודתך, first we have to we we have to have a shlemut, we cause ourselves to come close to Torah, then וקרבנו מלכנו לעבודתך, and then we can connect at tefilah, like we could say. ועל ידי זה, through תפלה, זוכין לשלום הכללי, שלום בכל העולמות, and now through tefilah we can connect this world to Hakadosh Baruch Hu, we take the Shechinah out of galut, the malchut reflects Hashem.

ואז כשזוכין לשלום הכללי, once we're zocheh to to this universal שלום, אז יתבטל כל המשא ומתן מן העולם. This idea, this reference to עד שתכלה רגל מן השוק, that there's not going to be any more people bartering, so that is actually a reference, in a certain sense, to the שלום הכללי, because once there is a the the world is is in a utopian environment, there's a shlemut in the world, there's certainly enough resources in the world for everybody to survive. What causes that there are those that don't have enough resources is that there's competition, which for this world it might be a healthy thing, it allows business to run, but this idea that there's business in the world, כי כל המשא ומתן שבעולם הוא מהעדר

שלום, it's because everybody has their own prerogative, a capitalist society. Rabbi Nachman is already עומד on this. And through that everybody has their own prerogative, so now they're able to to allow business to move on, כי אי אפשר שיהיה רצון המוכר והקונה שוה, because the seller and the buyer want different things, they have to meet in the middle, כי זה רוצה למכור וזה רוצה לקנות, ואם היה רצונם שוה, if they would just both want to buy, or both want to sell, and their their their interest would be totally aligned, they wouldn't be on opposite sides of the table, לא היה אפשר שיעשה שם משא ומתן, then business would come to a standstill.

נמצא, שכל המשא ומתן והסחורות, the idea of of transactions and business in this world, the idea of a שוק, הוא רק על ידי בחינת מחלוקת, that's because people have different interests, and therefore, through through I want to get the you you want I I want to get the best price for for for for an item, you need to sell the item, we meet in the middle, that's what allows things to run. However, once people's interests are aligned and we're not each trying to to to come to a happy medium in the middle, I'm just happy I should just have you know, I'll make enough potatoes and enough on the farm for me to eat, and then I'll go home, and I'm not going to try

to get any more, so there's not going to be any more any more business. So what was what's going to happen to the world? So in that point, when there's total shlemut, then shefa will come to the world. Once once Hakadosh Baruch Hu is going to be supplying shefa to the world in an influx of energy, everybody will have what they need, and everybody, to the extent that they have what they need, they'll have that. If they have more, then they can they can share it. The world will be able to run.

But at this point that there's still machloket, so a corollary to that is that there's business, and this is how we're able to function. שאין שלום בין הרצונות, it's only because there's machloket, and people have different interests, and selfish interests, that there's a shuk, that there's a marketplace. וזה בחינת: "ויהי ריב בין רועי מקנה אברם ובין רועי מקנה לוט", that there was a disagreement between the shepherds of אברם and Lot, "והכנעני אז בארץ", that's the פסוק, and the כנעני was in the ארץ. It's בראשית פרק י״ג.

כנעני בחינת סוחר, כמו שפירש Rashi על הפסוק: "כנען בידו", מאזני מרמה is the end of the פסוק, that the balances of deceit, but we see that the word for כנען is also a reference to a סוחר, to a merchant. So it says that there was a disagreement or a ריב between the shepherds of Abram and the shepherds of Lot, and the כנעני, the סוחר, the merchants' business was still in the land. In פשט of the פסוק it means that the כנענים were still in the land, from that nation, but היינו על ידי בחינת ריב ומחלוקת, through the fact that there's division, בחינת "ויהי ריב", על ידי זה "והכנעני אז בארץ", that's why the world is still operating, in order to be able to function through

a system of business and barter, על ידי זה, and through this division of of רצונות, of wills, יש סוחר ומשא ומתן בעולם. That's why the way the world functions now is not just that Hashem sends שפע to the world, and everybody takes what they need, and leaves what they don't. That's why the world functions within this system of of of סחירות, of of business. אבל לעתיד לבוא, שיהיה שלום המופלא בעולם, that there's going to be an unbelievable shalom in the world, כמו שכתוב: "וגר זאב עם כבש ונמר עם גדי", that even the predators will will be able to be in the same place as the prey, there's just going to be a universal שלמות and peace in the world, אז יתבטל המשא ומתן.

So the idea of of business and barter will also If I I need 10, and I have 15, and you you need 10, and you only have five, I'll give you five. What what's What's the problem? Hakadosh Baruch Hu will give me what I need. There's a total emunah, total relationship, there's no need for me to hold onto it. And in general people are all going to be have aligned interests, right? If a person's in your family and you have, there's no question about whether you're going to give them.

When people's interests are aligned, so then also the world the world will be able to function, everybody will have what they need. בריוח, the world has enough resources, כמו שכתוב: "לא יהיה כנעני עוד", there's not going to be any more כנעני, no more סוחר, no more merchant in the world. וזהו, and now through this שלום כללי, וגם כן it's also referenced in in נר חנוכה, בחינת עד שתכלה רגל מן השוק, היינו שהמצוה להדליק נר חנוכה עד שתכלה רגל מן השוק, meaning the שוק, the marketplace, that's we said that שוק is also the outside marketplace, that's where there's חיצונים, but this idea that you light the נר חנוכה by the פתח, it's עולה to to to yirah.

It's connected to yirah. עד שתכלה רגל מן השוק, the רגל stops, לשון הרע stops, a person achieves שלום פרטי, and then they they are able to attain tefillah and go to a שלום שלום כללי, but this is also reference that the the the idea that there's not going to be any more שוק, there won't be any more business, there won't be any more division and מחלוקת of interests, היינו בחינת שלום שנעשה על ידי החזרת הכבוד כנ״ל, because triggered through through initially elevating the כבוד to the yirah, which again, really takes factors in the idea of learning Torah and that the נר is lower than 10 טפחים, and that so that that's achieved through anavah, through anavah a person can attain Torah, and נר חנוכה also

is represents Torah, which again, the notes go through. He doesn't he doesn't focus on that aspect seemingly as much in the text itself. אז יתבטל כל המשא ומתן כנ״ל, וזהו: "עד שתכלה רגל מן השוק", שלא ישאר שום רגל בשוק, there won't be any more merchants in the שוק. So רגל over here is a reference to a merchant in the שוק. כי יתבטל כל המשא ומתן על ידי השלום כנ״ל, and we see all of the concepts that we discussed working into these these הלכות of of נר חנוכה.

So now the next paragraph says שייך לעיל, we're going to to to to speak briefly about one of the ideas that we saw that we saw earlier on the Torah, in אות ו׳, but at this point, the the the the concepts that we've been discussing and tying it in to Rabbah bar bar Chanah and tying it also into the pasuk "תקעו בחדש שופר" and the mitzvot of נר חנוכה, we've seen this so far. So אות ו׳ was only a few lines, we can just remember what we had said.

כל אחד לפי בחינתו יכול לידע העלאת הכבוד לשורש היראה. Everybody according to where where they're holding is able to know the where we how they relate to this idea of being מעלה כבוד to the שורש to יראה, לפי הכבוד שמכבד את יראי השם כן עלה הכבוד לשרשו. It's a siman, it's a sign if they want to know where they stand with regard to kavod being מעלה Hakadosh Baruch Hu's כבוד לשרש and they are, especially if they're a step removed from being in touch, what they can do is see how they relate to יראי השם, כי שם שורש הכבוד, because the source of kavod is יראה, and therefore, again, the the יראי the יראי השם, בבחינת ואת יראי השם יכבד, the way that we're מכבד יראי

השם, these people who are יראי שמים, they embody this relationship with Hakadosh Baruch Hu, and to the extent that we give kavod, that in our terms that we subscribe to to to כבוד השם, so then that's that's how we relate to יראת שמים, and it's also the way that we relate to those who embody יראת שמים. כי כל זמן שהכבוד הוא בגלות כל אחד לפי בחינתו הוא מזלזל ביראי השם, as long as the kavod is in גלות. This is certainly brings to mind the dynamic of the תלמיד חכם שד יהודאי, the idea of those who are מזלזל, who antagonize תלמידי חכמים, that we addressed in Torah י״ב, and the idea of the גלות being in שכינה, but over here we're saying, כל זמן שהכבוד הוא

בגלות כל אחד לפי בחינתו הוא מזלזל ביראי השם. As long as the kavod is in גלות, then everybody, again, it's a sliding scale, it's not black and white, but everybody in his own way is מזלזל, disgraces those who are God-fearing people. וכל אחד לפי תיקונו את הכבוד, according to the to the way that he is מתקן כבוד השם, כן הוא מכבד יראי השם. So again, kavod kavod, the way to rectify kavod and be מעלה כבוד is to associate it with יראה, and this also reflects itself in how we relate not only to יראת שמים, but those who are יראי שמים, those who embody יראת שמים.

So now let's see that in this Torah we say שייך לעיל: לפי הכבוד שמכבד יראי השם, according to the amount to to the way, the amount, the that a person is מכבד, that he gives kavod to those who are יראי השם, כן עלה הכבוד לשרשו. So we addressed this when we read it the first time, that it seems to really go in both ways. On one hand, how one relates to יראת שמים is a siman, it shows how he relates to כבוד שמים, but also the the the straightforward reading over here is לפי הכבוד שמכבד יראי השם, now if one wants to increase the way that he relates to Hakadosh Baruch Hu, so a starting point, his interface, is how he relates to yiras Shamayim.

Through being מכבד יראי השם, he will also be מכבד, מעלה כבוד לשרשו. כי כל זמן שהכבוד הוא בגלות, the to the extent that the kavod of Hakadosh Baruch Hu is galus, which we explain discussed at length, כל אחד לפי בחינתו, and this is even in from an individual point of view, the way that we look not just on a כללותדיק scale, how how and to what degree the world reflects רצון השם, but even within each one of us, the way that our job is to be מעלה, to lift up so to speak, the kavod and to relate it to to to יראת השם, and the way that we do this is is by also being מכבד יראי שמים.

So even for each one of us כפי our own level to be מעלה כבוד השם, again, we could do this, those who are in a position whether it's to do it in terms of outreach, whether it's to do it in terms of working on his own לימוד התורה. We we remember that in Torah י״א, we talked about יחודא עילאה, יחודא תתאה. יחודא עילאה being שמע ישראל, we we talked a lot about that, but שמע ישראל, what's שמע ישראל? עול מלכות שמים. A person is מקבל עול מלכות שמים, and then they say, ואהבת.

There's it's it's based on a framework of עול, a framework of of יראה in a certain sense, and then ואהבת incorporates it, and we said, כל אחד מישראל צריך שיעשה זאת על ידו. Everybody has a personal responsibility, כי על ידי זה יכול לבוא לתבונת התורה לאמקה, right, and that's in our in our Torah, in our terms, that's also what we're talking about, that the way to do this is that we come to, we learn Torah lishmah, we connect with the Torah, then we create a shleimut. The shleimut allows us to connect to tefillah, to a shleimut in the world, but this is how we how we bring how we connect כבוד שמים, and we connect it to יראת השם.

So over here also, as long as the kavod is in galut, everybody to the to the extent that they can relate to it, and to the extent that they have the the wherewithal to be מתקן, כן הוא מזלזל ביראי השם. But to the extent that it's in galut, then they will be מזלזל in יראי השם. וכל אחד לפי תיקונו את הכבוד, and to whatever degree a person is mesaken the כבוד, כן הוא מכבד יראת השם. ועל ידי זה, היינו על ידי הכבוד שמכבד יראת השם, through being מכבד יראת השם, שהוא בחינת החזרת הכבוד לשורשו, דהיינו ליראה, על ידי זה זוכין לשלום.

So again, it seems to be a little bit he's going back and forth, because maybe it's really one and the same thing. But the tone to me, the way that it strikes me, is that being מכבד יראת השם is a siman in how he relates to כבוד השם, and also through being מכבד יראת השם, also that that itself causes that that is elevates the kavod to the shoresh. על ידי זה זוכין לשלום כמבואר לעיל היטב. And through this process, we already went through the through the process, fixing, take getting on a זוכין לשלום, a שלום פרטי, because where we fixed the pegam in yirah, then there's a shalom, and the shalom is tefillah, and then and then a universal shalom.

וזהו שאמרו רבותינו זכרונם לברכה, המבזה תלמיד חכם אין רפואה למכתו. Somebody who's מבזה תלמיד חכם, מבזה ירא שמים, so then they're not bishleimut, there's no רפואה למכתו. This is framed in terms of health, but this is a midah keneged midah, because what did we say? We we already explained that the idea of when things are out of balance, so then that causes an illness, in a certain sense, that causes that one needs a refuah. When there's shleimut, so then there's health. When there's no shleimut, and this person's causing things to be out of balance, in a spiritual way manifest in a physical way, then אין רפואה למכתו.

Let's see. כי המבזה תלמיד חכם ומזלזל ביראי השם, נמצא שפוגם בכבוד, that person is pogem in כבוד, ואינו מחזירו לשורש שהוא יראה, and he when he's pogem in kavod by being מבזה תלמידי חכמים and יראי השם, so then he is separating, as it were, kavod, giving honor to something, subscribing to something from יראת השם, which is essentially the all, the objective framework of truth, and he's separating kavod from its shoresh, from the shoresh of יראה, ואזי אין זוכה לשלום, ועל כן אין רפואה למכתו. Then if a person's not going to be זוכה לשלום, so then his balance isn't going to be, his balance is going to be is going to be off, and therefore there's not going to be a refuah for what's wrong with

him. כי כל החולאת, because all illness, באין על ידי בחינת מחלוקת. It comes when there's when there's some sort of a disruption of the force, right, in a sense. כי כל החולאת הם בחינת מחלוקת, שאין שלום בעצמיו, when a person's, I mean when a person's inner, I don't know, hormones and heartbeat, whatever it is, when things are not working together. How many different systems are on the body, millions, billions, I don't know, that work together. When those are not working together, when the idea of machloket creeps in, so then is not there's not going to be an individual shalom, so then that that results in illness.

Hayesodot, we speak about the yesodot, esh, mayim, ruach, afar, the building blocks of the world, מתגברים זה על זה, they're not working together, but rather, in a certain sense, you could say like אנא אמלוך. In other words, when when there's a team that works together, so everybody knows its place, nobody, even if one role might play a larger part, but nobody is trying to extend past, they would rather get the assist for for the win and help somebody else get the winning shot, than take it themselves.

But when each one is trying to go outside of their boundary, מתגבר on the other one, ואין מתנהגים בשלום במזג שוה, and they're not being נוהג in in a shalom, in a שלמות, in a harmony, harmony's a better word than peace, במזג השוה, but rather each one is distant from the other, it's causing machloket, there's division, ועל ידי זה בא חולאת, כידוע, that causes illness. ועל כן, כשמבזה תלמיד חכם הוא פוגם בשלום, על כן אין רפואה למכתו. And therefore, when a person causes a disruption in the שלמות, a disruption in the harmony by by being מבזה תלמיד חכם, we discussed in one of the earlier תורות, I could really go look back, the idea of being מכבד, over here we're saying מבזה תלמידי חכמים, you

could also talk about giving kavod to something else, to something to an other, right? So those are two sides, two sides of a coin, what you're subscribing to, and if you're disgracing something that that deserves the kavod, because there aren't really different directions to go. In other words, there's one truth, there's one objective truth, there's Hakadosh Baruch Hu, there's emet in the world, and then there are those who embody that. So that's the only place to give kavod. So the two things that you could do wrong are you can give kavod to something else or you could be מבזה that which is deserving of kavod.

But over here we focus on one who is מבזה תלמיד חכם, and now in in the age of the the internet and blogging, you know, these things are become tremendous tests in in in ways that we have now that maybe they had other challenges, but maybe the the idea of everybody becoming a critic and thinking that everybody is deserving of a voice in whatever it is that they want to think about, is something that presents itself now differently than might have in the past. על כן, כשמבזה תלמיד חכם פוגם בשלום, על כן אין רפואה למכתו, there will be no refuah.

for his מכה, כנ״ל כי עיקר רפואה על ידי שלום כנ״ל, בחינת the pasuk in Yeshaya: שלום שלום לרחוק ולקרוב אמר ה׳ ורפאתיו. That that shalom for both far and near, says Hakadosh Baruch Hu, I will heal him. Different פשטים, but whether it is somebody who was always close and one who is far and is now close, but Hakadosh Baruch Hu, to to those that come close, Hakadosh Baruch Hu says that He will heal them. Now, last last thought over here: גם בעת אמירת התורה הזאת הזכיר רבינו ז״ל מאמר רבותינו זכרונם לברכה: אין מספידין בחנוכה.

We referenced this earlier, the timing of this Torah was on Chanukah, and it was when Rav Gedaliah, the Av Beit Din of Kehilat Liniz was נפטר. So he says אין מספידין בחנוכה, we are not מספיד on Chanukah, based on the Gemara in שבת דף כ״א, Shulchan Aruch תרע״א, ואיני זוכר מה שפירש בו, and I was don't remember what he explained. והנראה, however he goes on, it seems that this was added later on by Rabbi Natan, לעניות דעתי, כי הספד הוא בשביל, and this is like a point, כי הספד הוא בשביל לתקן הסתלקות הכבוד.

What's the whole What's the point? What's accomplished by a hesped, by a eulogy? To bring a tikun to the fact that the kavod left us, to the kavod went up, שנפגם על ידי הסתלקות הצדיק הזה. When there's a tzadik in the world that brings down a שלמות into the world, it brings down shefa, brings a giluy of Hakadosh Baruch Hu. Now that the tzadik left the world, there's a הסתלקות of kavod. So comes שהיה מצדיק את הרבים. What's a tzadik? We said like the כוכבים. What's one of the words of a tzadik?

A tzadik is מצדיק the רבים. He's מקרב גרים, בעלי תשובה, both directly and also with his learning Torah, שעל ידי, so על ידי זה עיקר העלאת הכבוד כנ״ל. That's really the עיקר כבוד by bringing people close. וכמו שאמרו רבותינו זכרונם לברכה: הספדא יקרא דחיי או יקרא דשכבי. The Gemara in Sanhedrin asks, it has a safek whether the hesped is for the kavod of the חיים or the kavod of the מת. Who who is it? There's mourners over there and we come and we're being maspid the the niftar, the one that they lost.

Is the hesped a kavod for the חיים that that are there, that are mourning their loved one, that are mourning the one who is lost, the people that now often times appreciate the niftar more than perhaps they did when the person was alive as they reflect back, or is the kavod for the מת? And it's a whole sugya, but al kol panim we see that יקרא, יקרא means kavod, we say hesped is יקרא דחיי, יקרא דשכבי, that a hesped is is in terms of being משלים a certain kavod.

ועל כן בחנוכה אין מספידין בו, כי אז מאיר הכבוד על ידי נר חנוכה כנ״ל. Now that there's going to be an increase and an influx of kavod through the mitzvah of נר חנוכה like we explained, so that provides the השלמה of the kavod, and therefore it's in a certain sense not necessary, but therefore we're not מספיד separately the tzaddik. The the the the doing of the מצות נר חנוכה כהלכתו that brings that brings that's משלים the kavod, because like we said that the mitzvah of הדלקת נר חנוכה, that נר is אור and אור is kavod, and we light it by the פתח הבית, which is the מקום היראה, that's that's מעלה כבוד to יראה, connects kavod to יראה.

With this we're משלים the kavod that was that went up, that we lost with the פטירה of this particular tzaddik who is מצדיק the רבים, again whether it was in actual outreach, whether it was in his own self-conduct in the way that he learned Torah and he brought God into the world and he learned תורה לשמה, and therefore there we do not we do not separately be מספיד be מספיד the tzaddik. One more point relating to אות ה׳ of the Torah, we're going to take what we discussed over there and put it into the pasuk, pasuk in Mishlei: ולפני כבוד ענוה, that before kavod comes anavah.

So earlier on, לעיל in אות ה׳, we had explained that through anavah, shiflut, one is zocheh to Torah, וזהו this is what the פסוק in Mishlei says: ולפני כבוד ענוה. Anavah causes, it's a prerequisite in a certain sense to כבוד, כי על ידי and we discussed in תורה ו׳, כבוד מלכים, כבוד, right? כבוד עצמו, that true if a person subscribes to kavod Hashem, so then it's it's unlimited. They're they're subscribing to the infinite. Once a person takes his own kavod, so then they'll be limited. So when a person has anavah, hitbatlut, they they they have hitbatlut to Hakadosh Baruch Hu, so then now that's giving kavod to Hakadosh Baruch Hu, but that they're also now they're an army in in the king's they're soldiers in

the king's army, so now they get they get, in a certain sense, an extension of that kavod. But okay. כי על ידי ענוה זוכין לכבוד, through anavah one is zocheh to כבוד כמבואר לעיל, שעיקר העלאת כבוד הוא על ידי גרים ובעלי תשובה שעושין, the עיקר כבוד that is caused, it's through bringing those who are far close. That's how one is inspires kavod Hashem. וזה זוכין על ידי תורת חסד, and we explained That that comes about through Torah, but how does one get to Torah? Through anavah and shiflut.

We discussed that in terms of one who's holding on a very high level, one who's holding on a lower level, how they come to this anavah. ולתורה אי אפשר לזכות כי אם על ידי ענווה, כמבואר לעיל, like we explained in אות ה׳. נמצא שאי אפשר לזכות לכבוד דקדושה כי אם על ידי ענווה. So therefore, like the פסוק says, וזהו לפני כבוד ענווה, because before kavod comes anavah, because you need anavah in order to get Torah and תורת חסד. Through the Torah, one brings גרים and בעלי תשובה close, and that's the true kavod Hashem.

יסוד הענין, and therefore wrapping up, the יסוד of this Torah is חמישה דברים, which four will be clear, the fifth is subject to some discussion in the מפרשים over here. One is להחזיר, which we said until now we've been saying להעלות, but the יראת שמים, the truth is there at some point and it's within us, we have to relate to it. So over here we say להחזיר instead of להעלות, but להחזיר כבוד ליראה, to attach kavod to yirah, we discussed this in אות א׳ ו-ו׳ of this תורה, ויראה אל הלב, and then to internalize yirah to the lev, this is something we discussed in אות ז׳, ושלום הכללי ושלום הפרטי, over here it seems to be reversed, because the way that we explained it, we

had spoken about שלום פרטי gets us close to tefillah, which brings to שלום כללי. And then the fifth one, either we could say is the element of tefillah, which is sort of the bridge between שלום פרטי and שלום כללי, so we discussed it in אות ח׳, or להחזיר בני אדם בתשובה, or if we discuss separately, maybe this is what he's referring to, bringing those close, although in a certain sense you could attach that to להחזיר כבוד ליראה, because we express that as the greatest kavod. So it's not clear exactly what the fifth one is, because we said חמישה דברים.

But in any event, שזה בחינת, this last idea is אם תוציא יקר מזולל, and we take yakar, the kavod'dik thing from the זולל, cause people to come back to תשובה כנ״ל, like we said in אות ג׳, הוא תיקון קרי, אתוון דדין כאתוון דדין. And this is what we finish off with, something that we don't seem to have discussed until now. This is a תיקון קרי, which is, right, like שמירת הברית'דיק issues, and the אתוון דדין, the letters of קרי, the אתוון דדין are the same letters of the word yakar.

Just once it's referencing it, because we really didn't talk about that, we'll just mention Torah י״א from אות ג׳. We said that כבוד בשלמות אינו כי אם על ידי ו׳ שיימשך לחסד, כי בלא ו׳ נשאר כבד פה. And it's only, just to paint a little bit of context around it, we had said earlier, that was the Torah we started off the ייחוד עילאה, ייחוד תתאה, that every Jew is responsible coming to תבונה סתורה לעומקה, and through dibbur, through speech, through verbalizing, a person is able to enlighten where they need to do teshuvah in order to accomplish תשובת המשקל and to be zocheh to dibbur.

That's only going to be כי אם על ידי כבוד. So, but what's kavod? With a ו׳, it's kavod. Without a ו׳, it's כבד פה, he doesn't have dibbur. What's the ו׳? The ו׳ is תוספת קדושה, so that to achieve kavod, a person needs this idea of שמירת הברית. So that's certainly one reference that we can see between kavod and יקר and kri, the same letters, the idea of שמירת הברית being necessary for kavod. And another, just in my mind, just to mention, we mentioned it earlier, that in Torah י׳, we also talked about this idea of the עיקר גדלות of HaKadosh Baruch Hu, the עיקר גדולה of גדלות of HaKadosh Baruch Hu and kavod is when those who are far away come in close.

We discussed in the context of Yisro, ערסא דבי תותבי, if we're familiar with that Torah, and but over there we said, we discussed further that the way to really get in touch with tefillah and be מעלה תפילה, to be able to draw this kavod into the world, the access to that point is על ידי צדיקי הדור. And the opposite of that, those that are trying to prevent us from coming close to the צדיקי הדור, the force of that is the בעלי גאוה, which בעלי גאוה is avodah zarah.

Gaavah is an element of avodah zarah, but also gaavah is an element of, we could say, attributing kavod to the wrong place. So again, we see this idea of being מעלה כבוד to the right place through צדיקים being zocheh to tefillah, and ultimately to being able to draw כבוד השם close, and the idea of בעלי גאוה. We discussed this by the Pesukim by אבימלך, השב אשת איש, ערסא דבי תותבי, ה׳ שפתי תפתח, תפתח is ראשי תיבות ערסא דבי תותבי. And okay, we discussed this idea of how to achieve tefillah through the tzadikim.

But again, as we pay attention, we see that as much as the Torot are focusing on different things, they are certainly consistent, and each one builds a picture, so that if we were familiar, once a person we learn all of it, we would be able to build an entire universe through any one of these Torot, we'd be able to find it. We're not there yet, I guess if we knew everything And we incorporated everything, we'd be able to pick any one Torah and we would build out the entire, the entire Likutei Moharan out of one Torah maybe, but for us we we keep plugging away, and b'ezrat Hashem we'll be zoche.

The next one is Torah ט״ו, which I believe we will be we'll make a hadran on the going on the on the the מאמרות of Rabbah bar bar Chana, big accomplishment, and we will take it from