LM 15.3 — Ohr HaGanuz, Part 3 of 3 (para. 6–end) · תורה ט״ו

We are now completing תורה ט״ו, which I guess הדרן עלך, we could go back over it as well. But we're now completing the 15th תורה, which is the first in the set of תורות that are going through the מאמרי רבה בר בר חנה. There's not that much left. I will use so really we've already gone over the ideas that are going to be coming up in this תורה, and then we will continue on where we will link the ideas that were said or that that correspond to five קנינים that are mentioned in אבות, and then discuss these ideas in the context of the פסוק of ואתם תהיו לי ממלכת כהנים, as well as another פסוק עיני בנאמני ארץ.

So we'll see that in order to just sort of bring it together, we'll sum up, I'll use the קיצור ליקוטי מוהר״ן to remind us and give us a just get us back into the headspace of the ideas that we were discussing. In the קיצור ליקוטי מוהר״ן he puts it together, he says that מי שרוצה לטעום טעם אור הגנוז, a person who wants to taste the אור הגנוז, which are a reference to the סודות התורה that will be revealed לעתיד לבוא, the way to go about this is to elevate the מדה of יראה to its שורש, which we will have to explore or we did explore a little bit more. In other words, putting יראה in the right places.

If a person the example that we've used that that's come up, if ראובן hits שמעון with a stick, and a person is scared of the stick, he's not scared of the stick, he's scared of the way that ראובן is treating him. The truth is, is that if ראובן is angry at him, maybe at least this way he can look at ראובן and know that ראובן is hitting him with a stick. What if he doesn't know where it's going to come from? He's going to walk around all day knowing that ראובן might come at him, and he doesn't even know where it's going to come from, and he'll have a certain level of anxiety.

What we're talking about is elevating יראה to the connecting יראה to the שורש, the יראה, יראת עונש, but ultimately יראת הרוממות, to connect with הקדוש ברוך הוא. And in order to get to to to alleviate the גזירות, then that way a person can remove this יראה נפולה, the יראה of things going on around him because he can account for his relationship with הקדוש ברוך הוא and does not have to be worried that things are going to be lurking around the corner. The way that a person elevates יראה to its שורש, which we're going to say is דעת, is through משפט, it's through judgment, it's through חשבון הנפש, judging himself, saying וידוי, in other words, clearing up the noise, going directly to the source.

And the way in fact that he does this, the קיצור brings over here התבודדות ושיחה בינו לבין קונו, having a conversation, a free-flowing conversation between him and הקדוש ברוך הוא, whereas whereby a person's able to be שופט ודן את עצמו, he's able to evaluate, to judge himself, and through this, a person will be able to eliminate the יראה and the anxiety and you know, of everything around him because he can just go straight to the source.

However, when a person does not evaluate, he's not שופט ודן himself, he does not evaluate and judge himself, in this case, so where a person does that, then the שטן can go to הקדוש ברוך הוא and say, "You see what this person did?" So if a person's דן himself, הקדוש ברוך הוא says, "I know that, he came to Me." Sometime he might have even been harder on himself. You know, if a kid comes over to to to you and says, "I can't believe that I did this," you say, "Okay, okay, I I get it, don't

worry about it, come here, we'll take care of it, you see what you did wrong." When the person's beating himself up over it, so הקדוש ברוך הוא's going to say, "I know what he did, the person already came over to Me, he said וידוי, he's evaluating himself, he wants to be going in the right direction, and he's not going to be judged separately from on high." But if he does not judge himself, so in that case the judgment is going to take place from הקדוש ברוך הוא, and the גזירה will ultimately be נתלבש, it will become enclothed, it'll take the form of some other thing, some other thing in the world that the person's going to encounter, the person does not necessarily know where this is going to come from.

But again, that's only where the person does not does not judge himself. If a person does do משפט, and he judges himself, and he through משפט he elevates the יראה, so that that elevates the יראה to its source, and therefore he will merit this אור הגנוז that that we're saying is like above the everyday encounter. It's it's more of a direct a direct relationship where everything that happens in one's life is really an expression of רצון השם, and he's able to know where רצון השם is at, he's able to have this encounter and have this relationship, and he's not afraid, because the way the קיצור over here says, הקדוש ברוך הוא is הקדוש ברוך הוא יתברך is a גומל עמו טובות בכל עת ורגע.

It's true that sometimes a kid is running into the street, I just saw a Meaningful Minute with Lavi Greenspan, Rabbi Lavi Greenspan when he was speaking, has tremendous amount of challenges, and the the Nachi, the host, had asked him, you know, "Do you have טענות on הקדוש ברוך הוא?" And his response was, if a person sees a three-year-old running into the middle of the street, so they have to knock the kid to the floor before something worse happens, they cannot necessarily not know why that happened, but if they know in their heart that their that their father wants what's best for them, sometimes it's painful, but it doesn't come with a with a question.

So over here, where a person has that direct relationship, so they're going to take care of through משפט, they're going to take care of to make sure that the גזירה is not going to be נתלבש in everything around them. They're going to have this direct relationship, they'll elevate יראה to the source, that that that is essentially דעת, which we explained in the תורה, and therefore, they're not going to have this this fear of everything that's going on around them. Now through this דעת, a person is going to be זוכה to have a השגה of תורת הנגלה. תורת הנגלה is associated with ענוה, with שפלות, with סיני. Through through this דעת, a person is going to אורייתא וקודשא בריך הוא חד הוא.

I think we explained once based on something in ספר פרי הארץ, which the way that I remember it. I think I heard Rabbi Ben Tzion Twerski talking about it once also, that a person, משה רבינו, to him ירא יראת שמים was יראת הרוממות was clear. Why? Because a person has to be on a certain דרגא to get close to the mountain, otherwise you're going to be kept on the outskirts. But the farther away you are from the mountains, you can look at an entire mountain range in one field of vision, right? You can close your eyes and then, you know, hold your hold your hand up and that one hand can block out the entire mountain range. The farther you are away from something, the less of an impact it has.

משה רבינו was so close to the mountain range, if you're standing right up next to a skyscraper, then you realize how how insignificant you are. Maybe you realize that you're very significant in that in that this unbelievable that הקדוש ברוך הוא vested you with a certain כח, but you don't you don't take it you don't take it as a self-aggrandizing thing, it's not a גאוה'דיק thing, because you look at you look at what what you're next to, and it's impossible to think that you're you're such a great person.

So, once once a person uses משפט to elevate יראה to the source, the source is going to be דעת, he uses his דעת to have a השגה in in תורת הנגלה, that comes along with a tremendous amount of ענוה, and once he's able to do that, he turns it in into a תפלה. He connects to הקדוש ברוך הוא from this ענוה, and as a result of that תפלה, he's able to come to a השגה of תורת of the תורת הנסתר, the אור הגנוז, the תורה of לעתיד לבוא. I actually just heard a an unbelievable ווארט, I'm going a little bit sideways over here, but where I think we're going to have some it's not going to be tremendously long, because this is really almost like a wrap-up.

But I heard from Rabbi Ben Tzion Twerski, he was talking from he's coming off of, I think, a דברי חיים in in פרשת תרומה, this is this is the way that this is not exactly what he said, but I'm I'm I'm tweaking it a little bit. He brought a משל, which apparently is brought down in the ספרים, that if you had a king, and the king wanted to relate to his subjects, and this particular king was the greatest in the arts, the greatest in music, the greatest in physical activity, everything that you could possibly imagine. So when he talks to his ministers, they literally have an unbelievable respect for the king because they they they understand his גדלות in every area.

But let's say the king goes out to the field and he wants to relate to the common man, to his subjects. Not only are they not on the level that he's at in terms of the certain arts and certain sophisticated types of things, they don't even have enough of a understanding to appreciate the king's expertise and the king's גדלות in these things. So, but the king wants to have a relationship with them, so what does he do? He sort of packages it.

He he brings himself down and he puts the משל into something, you know, related to farming, you know, whatever it is, something that will speak to the עם הארץ, something that will speak to the lay people, in order that he will be able to create a relationship with them on their terms, because if it would be on his terms, they're not besides for whether they could rise up to the occasion, they just don't have the כלים for it. So, he was actually discussing this as a משל for צמצום. And the reason that I I think he was talking in פרשת תרומה is, if הקדוש ברוך הוא is here, there, and everywhere, what's the מעלה of there being certain places where there's more access to קדושה, to בית המקדש?

And he was explaining the the the idea that for us to be able to create a relationship with הקדוש ברוך הוא, or for השם to create a relationship with us, so, in our terms, הקדוש ברוך הוא, as it were, is filters himself down כביכול, in order that that we should be able to have a point of attachment. And I'm not sure if he took it exactly in this direction, but something unbelievable, he was talking on אלול, is that, so that means that הקדוש ברוך הוא כביכול כביכול is מוסר נפש in order to create this relationship.

So as a מדה כנגד מדה, when we see like what we said over here, when we see that that הקדוש ברוך הוא does something that are beyond our comprehension, that doesn't mean that it's bad, it doesn't mean that it's good, it doesn't mean that it's anything. What it means is that it's totally beyond us, and we don't have the כלים to understand it. Sometimes we might relate to it therefore as something that's irrational, something that's not good, or not good for us. That really is something that might be on a more godly level than than than where הקדוש ברוך הוא packages it in such a way that we can appreciate and ultimately be able to feel gratitude.

So the מדה כנגד מדה that הקדוש ברוך הוא should be able or will be willing to be מצמצם himself to answer תפילות in such a way that we could that we could benefit from is to be מוסר נפש on our on our part. That's the מדה כנגד מדה, that if הקדוש ברוך הוא is מצמצם, the way that השם relates to us in such a way that we can appreciate is a level of צמצום, of מסירות נפש as it were from הקדוש ברוך הוא's part, whatever that means.

The way that we can inspire such a thing is by מסירות נפש, by a שפלות, that's what we're talking about over here, that by התבטלות, by davening and coming towards הקדוש ברוך הוא with התבטלות on our part, so then that that is something that הקדוש ברוך הוא will respond in kind and we'll be able to understand things that we were not otherwise זוכה to. In our תורה we're talking about in terms of השגה of תורת הנסתר and the the אור הגנוז, but also in our context of being able to be able to daven and have our תפילות answered. Now, we went forward and we said that this עיקר דעת, so we're talking about this דעת, the דעת that leads to תורת הנגלה, to תפילה, to תורת הנסתר, this דעת is in the לב.

He distinguishes over here between ישראל and an עכו״ם. An עכו״ם, a gentile, has דעת at a certain level, but to him it's not integrated, it's not on the level of the לב, and therefore it doesn't go to the essence of a person the same way that it does ישראל. We have a לב, we have a נשמה, we're connected to הקדוש ברוך הוא in a different way, and our דעת and our יראה, which is seated in the לב, literally goes to the essence of a person, it defines a person, and we're able to bind our knowledge

of הקדוש ברוך הוא in our לב until we have this יראת הרוממות, and it totally changes it totally changed our relationship with הקדוש ברוך הוא, again starting off by a משפט, by a חשבון הנפש, by us creating a relationship with השם and judging judging ourself. In the תורה he also mentioned that הקדוש ברוך הוא in line with what the ווארט that we just said gave us a gift of being able to relate to him on another level with certain with certain anthropomorphic types of descriptions. When we look in the תורה, הקדוש ברוך הוא is אין סוף יש, but we relate to הקדוש ברוך הוא in ways that if we wouldn't if the תורה wouldn't tell us that we could, we would never be able to do it.

If it wasn't for the חסד of הקדוש ברוך הוא, wouldn't be able to say the יד השם, you know we attribute the sight of השם, this is really a level of חסד again that הקדוש ברוך הוא provides us a platform in order to be able to relate to him. He goes on and he says that there's a בחינה of a נחש that tries to be מסית a person, it tries to tempt to lead a person astray, that instead of תפילה being a level of מסירות נפש to come close to הקדוש ברוך הוא to inspire this relationship, to daven for one's own benefit. Now, it's very subtle because a person does make a lot of תפילות for things that ברכנו, רפאנו, for his own benefit, but the question really is is almost one of intent.

It's where a person is coming from. Is a person davening because he's trying to get the world to fit into his picture or is it that he needs he needs maybe the tools to do so, he wants to give הקדוש ברוך הוא נחת, but he's asking for certain things to help that he should fit into הקדוש ברוך הוא's הקדוש ברוך הוא's picture. Continuing on in אות ו' of the תורה itself, זה בחינת this is what we've been talking about, follows the משנה or the ברייתא in אבות פרק ו', י', חמשה קנינים שקנה בעולמו. There's five קנינים that הקדוש ברוך הוא has in the world. These are תורה, שמים וארץ, אברהם, ישראל, and בית המקדש. These the order of this by the way follows actually the creation of the world.

So the תורה was as it were created before the world, it preceded the world, אסתכל באורייתא וברא עלמא. שמים וארץ is reference to the בריאה of the world itself, and then there was אברהם אבינו, following followed from that כלל ישראל, and בית המקדש. In our תורה what's going to link up the תורה is actually in the פנימיות of it is not is not does not follow the chronological order, but rather ישראל I'm looking over here from the note, it doesn't say who he's bringing it from or if he's just using it from the תורה, ישראל is going to match up to משפט. שמים וארץ is going to match up to elevating יראה to its שורש, which we're going to see as we go through this.

תורה is going to be תורה שבנגלה, which again comes along with דעת. אברהם puts that דעת, אברהם is תפילה, which we saw, and בית המקדש is the סודות התורה. So inside, תורה קנין אחד, זה בחינת תורה שבנגלה, that whoever comes to a level of דעת, he'll be זוכה to תורה נגלה, we saw that in אות ד' of the תורה. שמים וארץ קנין אחד, זה בחינת העלאת היראה לדעת, because דעת, true knowledge, is the שורש of יראה, it's putting יראה in the right place, and that's really יראת הרוממות. Like we said, the closer you are to the mountain, Because the ביאור of this is that ארץ is a בחינת יראה כנ״ל, we saw already a פסוק in אות ב linking ארץ to יראה, ושמים זה בחינת דעת.

So we're elevating the ארץ in שמים, and שמים is a בחינה of דעת, because דעת is a חיבור, דעת is the unifying factor or it could be an ממוצע, it's the integrating factor, brings things together into into being מוליד, into into the next levels. You the world really is structured on a, you know, some people would not like to acknowledge that structure, but the world is structure on זכר, נקבה, משפיע, מקבל, גבורות, חסדים, אש and מים. The the way that the the entire בריאה works is with, not necessarily opposites, but more like you could say להבדיל, in other words, when when things are opposite, then they then they're not they're they're totally dissimilar.

But when things are opposite, but in such a way that they complement each other, they come together to make a שלמות and then they are they're מוליד something to the next level. דעת is that factor that comes, it unifies. והאדם ידע את חוה אשתו ותהר ותלד. The זכר was ידע את the נקבה, the אדם was ידע את חוה, and then there was a הולדה afterwards. There was the יחודים, a יחוד, a זיווג, these are the לשונות that we see, and this וזה בחינת שמים, אש ומים מחוברים יחד, אש and מים coming together. And we we we've seen that the שמים was done through the fact that הקדוש ברוך הוא took אש and מים, רש״י on חומש mentions it, two things that were opposites, but then he was מייחד them into שמים.

This factor again is called דעת. אברהם is קנין אחד, זה בחינת תפלה, because אברהם is בחינת שיתין בתי ששים המה מלכות כנ״ל, we already saw that in אות ה. And ישראל קנין אחד, זה בחינת משפט, this עבודה of התבודדות, המעלה את היראה כנ״ל, that through this משפט we one is able to be מעלה the יראה, to put the יראה, direct the יראה where it's appropriate, create this direct relationship, not have a יראה נפולה, not have a יראה of of of things that are these lowly, these externalities, these secondary things, כמו שכתוב: חוקיו ומשפטיו לישראל, that only כלל ישראל is זוכה to בחינת משפט. And the note over here brings a ספר called the מי נחל. It says, מגיד דבריו ליעקב, חוקיו ומשפטיו לישראל, לא עשה כן לכל גוי ומשפטים בל ידעום, הללויה.

This we know from פסוקי דזמרה, the second הללויה. When it says מגיד דבריו ליעקב, דבור, דבר, it's a לשון of יראה, like we're going to see. And therefore, one is able to elevate דבר, דבור, יראה through חוקים ומשפטים לישראל. Through משפט, that's how one elevates the יראה to to to משפט, and through this, one again is זוכה to the סודות התורה. But לא עשה כן לכל גוי. What's כן? כן is I mean, this is what you see: כן is גימטריא כ and ן, כ is 20, ן is 50, you put that together, that's 70. What else is 70? סוד ה׳ ליראיו, the סודות התורה, ס is 60, ו and ד are 10, that's also 70.

That the the the other nations don't have access to כן, they don't have access to 70, to סוד ה׳ ליראיו. They don't have the ability to elevate this יראה to get in touch with with דעת, to develop a relationship with הקדוש ברוך הוא, and really within themselves. ישראל ואורייתא וקודשא בריך הוא, that it's in the לב of ישראל. They don't have access to this. בית המקדש קנין אחד, זה בחינת סתרי תורה. This is the next level. This is הר הגנוז, שזוכין על ידי תפלה, שהוא בחינת אברהם, וזה הר זה קנתה ימינו. This mountain my right hand acquire קנתה ימינו, his right hand acquired, שזה, that this בית המקדש, סתרי תורה, this הר is קונה through the ימין. What's the ימין? חסד. חסד, בחינת תפלה, חסד is בחינת אברהם. ונקרא הר על שם עומק המושג.

The reason that it's called הר is because it's so difficult to reach. ונקרא בית המקדש, this is סתרי תורה, בחינת קדש, בחינת ראשית, that the the סתרי תורה are referred to as קדש, like בית המקדש, בחינת ראשית. Well, I'll comment on that in a second actually. וכל זר לא יאכל קדש, ולא יבוא בו אלא מקודש ומקורב. Not everybody has access to this. A person who's not a כהן can't do certain עבודה, a person who's טמא can't eat can't eat קדשים, even those that a ישראל can. Therefore, the סתרי תורה also are only those who are ראוי if בית המקדש בחינת סתרי אורייתא, and we put it together that a person has to be a worthy כלי in order to be able to receive this.

And we spoke about the steps that one has to go through to elevate יראה, משפט, תורת נגלה, התבטלות, תפלה in order to reach this, a person has to make himself into a into a into into a כלי. I will just mention that this idea, I one time heard רב אהרן לופיאנסקי talking about About the idea of of of קבלה, of סתרי תורה, maybe it was בתורת introduction, what is חכמת האמת, why is that called חכמת האמת? Is everything else not אמת? Is everything else a lie? What does it mean?

So I think that one one insight that we could have into this line when we say בחינת ראשית, that that ראשית means the the the truest, it's the primary, it's the ראשית חכמה יראת השם, but this goes to really the heart of what חכמה is. And the way that he explained it at that point is if you have, let's say, you know, apples falling from a tree and you want to find out where the apples are going to fall, so one thing you can do is look at where the apples are and and and see based on where they're falling, on the external thing, you just look at where they're falling, you see where the next one's going to fall.

The next thing you can do is you can plot a graph, put it and and based on the graph, so then that will be you know, you're no longer looking at apples, you might just be looking at points. You can apply a graph to different things. But based on the graph, you're going to see a certain pattern, and then that pattern will hold true. You can now apply that pattern to your particular fact pattern. But what's the truest, the truest statement of what's going on would be to create a formula. Now, once you create a formula, that formula can represent itself in different ways.

It could represent itself, I don't know if it was the example he gave, but he said, you know, if you're talking about the rate of growth, that could be interest on a credit card, it could be mold growth, it could be something that's, you know, nuclear, it could be anything you want. Once you're talking about something that subscribes to a particular formula, to a particular rate, so that really becomes the truest expression of what's going on. That's what a lot of פנימיות התורה is. It's not really the פשט in what you're looking at, but it's like we would say the סוד is the פשט. You know, somebody might look at it and say, well, that's not what the פסוק is talking about.

What it is, is using certain things as a window into trying to understand the פנימיות and the formula underneath everything that's going on and give you access into the true workings. The problem is that if a person doesn't know what they're looking at, if a person's looking at apples, they think that the apple's here, the apple's falling there, so okay, so they made a mistake. But if a person is is dealing with the פנימיות התורה and they make a mistake in the formula, that has a much wider-ranging mistake, impact onto a view of of really the the the the the building blocks of reality. And therefore a person has to be a ראוי כלי.

It's a ספר שומר אמונים that talks about, brings down האר״י ז״ל talks about all the different things that a person has to do, make sure that they're not going to get distracted and make sure that they are going to be a פרוש in certain ways and that they're not they're not distracted by certain other anxiety and עצבות. When when a person comes to learn these types of things, a person has to be fitting both in terms of their character, in terms of where they're holding, and in terms of their situation, their mental headspace, in a whole host of different ways in order to become a כלי that's ראוי to access the the סתרי תורה.

So now going forward into אות ז', we're going to understand the פנימיות of the פסוק, ואתם, וזה פירוש ואתם תהיו לי ממלכת כהנים, this is you will be for Me a ממלכת כהנים, a kingdom of priests, וגוי קדוש, and a holy nation. The end of the פסוק says, אלה הדברים אשר תדבר אל בני ישראל, these are the דברים, that'll become important later, that you shall speak to בני ישראל. So let's see it inside. וזה פירוש ואתם תהיו לי ממלכת כהנים. How does this relate to our תורה? ממלכת, זה בחינת תורה שבנגלה. The word ממלכת, it's not actually referring to the king, it's referring to the kingdom.

The the note over here points out that's why the רבי נחמן brings a ראיה instead of from the פתיחת אליהו, which is I think it's a piece of זוהר, but it's in the beginning of some נוסח ספרד סידורים, it says, מלכות, פה, תורה שבעל פה קרינן לה, and it links מלכות to תורה שבעל פה, and תורה שבעל פה is תורה נגלה. But over here we're not talking about the king, we're talking about the kingdom, so he suggests that's why he brings a ראיה from over here. But in any event, when we're talking about a kingdom, כי בי מלכים ימלוכו, through the תורה, kingdom kings will reign, through the תורה שבנגלה.

מלכות היא בחינת נגלה, and מלכות itself is a לשון not just of the תורה, that the kings will reign through תורה, but תורה שבנגלה, כי אין מלך בלא עם. There there's an idea that there's a difference between like a dictator and a king. Kingship is through a nation. One thing to perhaps reflect on, in other words, if a person, you can imagine a person goes over to an anthill, and then, you know, raises his hands up and says, "I declare that I am the king." You know, and the ants, or the goldfish, or whatever you want to use, are kind of swimming around, and you know, you'd say that the person is crazy.

That that doesn't I guess the person could be a dictator, he could do whatever he wants, he could move things around. But as far as being a king of something, the nature of a king, נמלך means advice, an עצה, to interact with. The nature of a king is to have an עם, that's what a king is. When we are ממליך הקדוש ברוך הוא on ראש השנה We are using our בחירה to come be ממליך השם, that is the dynamic of a king. So אין מלך בלא עם, that requires a נגלה, there's a revelation over there, והכל צריכין למלך, and everybody needs a מלך.

This is the this holds the kingdom together, and this the the tie-in over here that we're talking about תורה שבנגלה, it would say, everybody needs a מלך, כי הכל צריכין למרי חטיא, that's talking about the the תלמיד חכם who's going to be able to be מברר הלכות. The same way everybody needs a מלך, every and and that's the מלך is תורה שבנגלה, everybody needs מרי חטיא, the one who's going to be מברר הלכות, the who the one who has access to the to the תורה שבנגלה. But, in any event, we see that ממלכת is a tie-in to תורת הנגלה.

וכהנים זו בחינת תפילה, which is בחינת אברהם, כנ״ל, like we saw, it's a בחינה of חסד, that through חסד that that תפילה is a big חסד, הקדוש ברוך הוא gives us access to have a relationship to Him through through כינויים, through anthropomorphisms, through ways to relate to Him, it's הקדוש ברוך הוא who puts Himself in a position, as it were, that we should be able to have access, כמו שאמרו חכמינו זכרונם לברכה, שאמר הקדוש ברוך הוא לאברהם: ״אתה כהן לעולם״. That הקדוש ברוך הוא, תהלים קפיטל ק״י, פסוק ד׳, that השם says to אברהם, 'You are a כהן', meaning that הקדוש ברוך הוא promised that the כהונה would come from אברהם and not from שם, not from מלכי צדק.

This is part of the ברכה for אברהם, and כהנים, therefore, is a is a בחינה of אברהם or חסד of תפילה. וגוי קדוש, זה בחינת בית המקדש. בית המקדש is called a הר. That's a בחינה of תורה שבנסתר, like we explained, הנקרא קדוש. Interestingly, over here in the ליקוטי הלכות, as relates to our תורה, it mentions that really everything is ultimately incorporated into the בית המקדש because the בית המקדש, again, the factors that we're talking about, we'll see the בית המקדש had the סנהדרין over there, and that is a בחינה of משפט. And through יראה, one is זוכה to דעת, it says, ״כי כל מי שיש בו דעה, כאילו נבנה בית המקדש בימיו״.

So, the בית המקדש lines up or it's a בחינה also of of דעת, and through דעת, we're זוכין to תורה of נגלה, and that that התגלות of תורה in the בית המקדש from over there is when it goes that בין דין לדין, בין דם לדם, there's בית המקדש, there's judgment. And through תורת הנגלה, ultimately, comes to תורת הנסתר, sorry, through through תורת נגלה, a person has שפלות, and they're able to daven and have תפילה through התבטלות, so that that's ביתי בית תפילה, the בית המקדש is certainly a בית תפילה, and through תפילה, we're זוכה to תורת הנסתר, which is סתרי אורייתא, which we've been saying that בית המקדש is a בחינה of of הר, of סוד, of קודש.

So, really, once you get to the the the the most innermost level, that really incorporates everything, similar in a certain way, right? In other words, there's a a רצון and a I have a will, and that comes into a thought, and it manifests into a speech and a a action, but really everything is incorporated in the original רצון. Maybe it wasn't unfolded, it wasn't fleshed out, it wasn't as tangible. So, as we get to the highest level, the ראשית חכמה יראת השם, everything is בעצם there. The בית המקדש has elements that relate to all of this entire process. ועל ידי מה שזוכים לאלו הבחינות, על ידי שיעלה ויקשר בחינת יראה לבחינת דעת. This whole process is to be מקשר to elevate יראה to דעת through משפט, על ידי בחינת משפט, כנ״ל.

וזהו: ״אלה הדברים אשר תדבר״. This is the end of the פסוק. These are the דברים. דברים, we're going to say, is an element of יראה. אשר תדבר is a בחינת יראה הנקרא דבר. Like it says, the פסוק in מלאכי, ״אז נדברו יראי השם״, that דבר, a word, דיבור, links up to יראה, כי עיקר הדיבור שם. The the עיקר of of effective words comes in the מידה of יראה, והוא כמו שאמרו חכמינו זכרונם לברכה: ״מי שיש בו יראת שמים, דבריו נשמעים״, that one who has יראת שמים, his words will be heard. It says in מלאכי: ״סוף דבר הכל נשמע, את האלקים ירא״. So then, in order that one's words should be heard and received and be מקובל, it needs to be that there's יראה over there.

We actually referenced this in one of the earlier תורות. But we see that the עיקר דיבור is a מידה of יראה that one speaks, and this יראה has to be elevated to דעת. משה הוא בחינת דעת. וזה: ״אשר תדבר״ דייקא. That's why הקדוש ברוך הוא tells משה that משה רבינו, who is representative of דעת, so that משה רבינו should be the one to speak, because משה רבינו had a שלמות in the מידה of דעת, the מידה through elevating the מידה of יראה to its שורש, to דעת, and the מידה of דעת is really made up of or incorporates ה׳ חסדים and ה׳ גבורות, and דיבור comes from that portion of דעת that's that that's the גבורות portion, so the words should come דווקא from משה רבינו.

וזה that we explain Again, this is a little bit hard, but it's it's coming together. The the concepts are showing yet Like like we said before, that the פנימיות is really reflected the same structure in different places. We saw it in רבה בר בר חנה, we saw it in the ה׳ קנינים in משנה אבות, we're seeing it now in this פסוק. וזה, this idea of the So we can appreciate at least that. וזה, this idea that The דיבור of משה is a בחינה of elevating יראה to a שורש of דעת. This is what that משה says to יתרו: כי יהיה להם דבר בא אלי. When they have a דבר, they should come to me. What's להם?

להם is כלל ישראל, שהם בבחינת משפט כנ״ל, because we said that כלל ישראל is already בחינה of משפט, that's this חק ומשפט לו לישראל, הם מעלין ומקשרין יראה. They are going to be מעלה and attached through דעת, which is the unifying factor, but that's going to bring up יראה. And when it says that דבר that's going to be בא אלי, it's going to be that they're going to bring יראה to me, to משה, לבחינת דעת. And therefore the פסוק is saying להם, it's taking משפט, and through משפט, it's elevating יראה to דעת, בא אלי, bringing it to משה רבינו. וזה, and then the end of the פסוק says: אלה הדברים אשר תדבר אל בני ישראל, דייקא, כי הם בחינת משפט, כמו שכתוב: חק ומשפט לו לישראל.

So, we already see this idea of elevating משפט of elevating יראה to דעת through the בחינה of משפט. נמצא, שעל ידי שמקשרין היראה על ידי משפט לבחינת דעת, זוכין לתורה שבנגלה. That's where תורה came through through משה רבינו, through דעת, through this through this dynamic. That's where the תורה comes to כלל ישראל, ועל ידי תורה שבנגלה זוכין לתפילה, ועל ידי תפילה זוכין לסתרי תורה. And therefore, דברים זה בחינת יראה, כמו שכתוב: אז נדברו יראי ה׳, just coming back and making that that point. But again, we see this this dynamic also in the פסוק: ואתם תהיו לי ממלכת כהנים וגוי קדוש. Further, how are the השגות of the the the ideas of the תורה that we have been saying in the following פסוק of עיני בנאמני ארץ לשבת עמדי, הלך בדרך תמים הוא ישרתני?

Literally, my eyes are upon the נאמני ארץ, we'll translate it as the faithful of the ארץ, of the earth, they should dwell with me, he that goes in the way of perfection will serve me. It's a פסוק in in תהלים that the translation is coming from רב חיים קרמר, which I have open. But in any event, let's see the השגות of this תורה going into these words. Says again, זאת התורה שייך על פסוק עיני בנאמני ארץ. עיני זה בחינת דעת. We're going to see that עיני is a בחינה of דעת, because כמו שכתוב, the פסוק says: ותפקחנה עיני שניהם. It's a פסוק in the פרק ג׳ of בראשית. Says, their eyes were opened, וידעו, and they knew, דעת, כי עירומם הם.

Now רש״י says, we're not talking really about what they saw, we're talking about what they knew. So, we're really talking about the ענין of חכמה, and relating to that in a in a בחינה of ראיה. But we see that חכמה and דעת is a בחינה of עינים. גם דעת הם עשר שמות. דעת is also עשר שמות. In brackets, רב נתן puts in of הוי״ה. But this is what we said before, again, to the extent that we understand it, that that every We said that there are different ספירות, and there's different פרצופים, and every ספירה is made up of ten ספירות, and every פרצוף is made up of ten ספירות.

So in terms of the order, the ספירה of דעת of זעיר אנפין, we just sort of mentioned this a few minutes ago, is made up of ה׳ חסדים and ה׳ גבורות, but that there's ten שמות that are that that that דעת is made up of ten שמות. And if you have ten שמות, and then 10 times הוי״ה is 26, is 10 times 26 is 260, because י-ק-ו-ק גימטריא is 26. And if you have 10 times שמות within דעת, that's 260, גימטריא שתי פעמים עין. עין, ע׳ is 70, נ׳ is 50, 70 and 50 is 120, and then the יו״ד is 10, so that's 130, 130 times 2 is 260.

So over here it says the לשון is כידוע to all of us, right, but it ends up being that עיני, what it says: עיני בנאמני ארץ, that my eyes in plural, so עיני is is is is one It's two eyes is 130 times 2 is 260. 260 is also עשר שמות of הוי״ה. That's דעת, which we already said the עינים is linked to חכמה and דעת, like the פסוק says: ותפקחנה עיני שניהם. It really means something that they knew. בנאמני, זה בחינת אהרן, כמו במדרש שוחר טוב, that נאמני, those who are faithful to me, ישרתני, those who serve me, that's that's relates to אהרן, and אהרן is a בחינה of משפט, כמו שכתוב: ונשא אהרן את משפט בני ישראל.

And therefore the word נאמני, which is a רמז to משפט, so it's But for our purposes, we said that somebody who is שופט את עצמו, somebody who does התבודדות, somebody who does חשבון הנפש, that's the one who is going to be able to elevate יראה to דעת. ארץ, זה בחינת יראה. ארץ is יראה like we already said before, we brought from we brought from פסוקים. And therefore, we're explaining the פסוק that how is one going to be זוכה to a בחינה of עיני, which is a בחינה of דעת, through נאמני, through the בחינה of משפט, because through a person who does התבודדות and he brings משפט to himself, that's how he's going to be מעלה ארץ, that's how he's going to be מעלה יראה to the שורש, to דעת.

And once a person is זוכה to דעת, he's going to be זוכה to תורה שבנגלה, because a person needs to be a חכם, משה רבינו, right, that's where The תורה came through, so the person is going to be through דעת is going to be זוכה to תורת הנגלה, לשבת עמדי, זה בחינת סיני and שפלות. And once a person has תורה שבנגלה, אשכון את דכא, the הקדוש ברוך הוא says when that that הקדוש ברוך הוא came on סיני, it says a פסוק in ישעיהו, אשכון את דכא ושפל רוח כנ״ל, that in order to be לשבת עמדי, which is a בחינה of סיני, which is a בחינה of שפלות, through that that's how a person comes along with תורה שבנגלה.

And through תורה שבנגלה a person has this and through the associated שפלות, the associated ענווה, a person is זוכה to תפילה. הולך בדרך תמים, זה בחינת תפילה, בחינת אברהם כנ״ל, because אברהם is a בחינה of תמים, it says התהלך לפני והיה תמים, and therefore אברהם is a בחינה of תפילה is called תמים, he's הולך בדרך תמים, that's a reference to תפילה. And through תפילה and through התבטלות, a person will ultimately be זוכה to הוא ישרתני, he will serve me, זה בחינת סתרי דאורייתא, זה in the בית המקדש we serve הקדוש ברוך הוא, there's קרבנות, זה בחינת הוא.

הוא is like סתרי תורה, that one, it's like the you're referring to הוא, that, you can't even refer to what it is itself, but you just refer to it from the outside, that's סתרי תורה, הוא בחינת עולם הבא. It brings over here based on the מדרש that that it says הוא ישרתני, the one who is זוכה to הוא, the one who is זוכה to סתרי תורה, to taste אור הגנוז in this world, that's the one who will have the full השגה in the next world and be able to serve הקדוש ברוך הוא.

But in any event, again, פנימיות התורה we see this formula of elevating through משפט, יראה to דעת gets one to be able to be זוכה to תורת הנגלה and the associated שפלות and ענווה that that enables one to have התבטלות, to have תפילה, and to be זוכה to be טועם the אור הגנוז. Finishing up, says ר' נתן writing this, ברוך הבוחר בעדת מי מנה, meaning it's a reference to כלל ישראל, it says in the פסוק מי מנה עפר יעקב. ברוך השם that we were chosen to be or it's a זכות, אשרי יושבי ביתך, ברוך השם that we were זוכה to be within כלל ישראל אשר עד כה עזרנו לשמוע פלאות כאלה, that we heard these wondrous things at מאמרי רבה בר בר חנה.

תא חזי, come see, כמה נפיש חילי דהאי אילנא, come see how great is the strength of this of this אילן, תורה, עץ הדעת, but עץ החיים. כען ברשותיה דמלכא עילאה, and now with the רשות of מלכא עילאה of הקדוש ברוך הוא, קדמיכון יסיק לתמידא אמרי יאי, will set before you a תמיד, a קרבן תמיד as it were, of אמרי, of sheep that are יאי, that are יאים, that are beautiful, that are fitting. רב טוב הצפון וגנוז במאמרין קדישין דאריותא דלעילא, that how great is the hidden is the hidden things in the מאמרים קדושים of these אריות, lions, עליונים.

אינון מקצצי חקלא דהוו משתעי, those who are the קוצרי שדה, it says over here that it's a nickname for the צדיקים that are עוסק in סודות התורה, that they are that they like cut away the קליפה and they bring תיקון. דהוו משתעי, that they tell over, they learn, די בהון גניזין עיטין קדישין, these these hidden עצות הקדושות, דנפקין מאורייתא עתיקא סתימאה, that come from the תורה עליונה, that's a בחינה of עתיק, of hidden. לכו חזו מפעלות השם, דרכו נפלא. רבה אילנא ותקיף ורומי מטא לשמיא, this incredibly big אילן, and its height reaches the שמים, וחזותיה לסוף כל ארעא, and it's visible to the end of the world. ענביה שגיא וחזויה יאי, that it has a lot of fruit and its appearance is beautiful. שמעו ותחי נפשכם, ושאבתם מים בששון ממעיני הישועה.

So ברוך השם we have now completed the first fifteen of the מאמרי רבה בר בר חנה, of the תורות. So far it's been a tremendous journey. For those who I don't see when we're learning or all the time, if you're listening, if you're gaining, please feel free to drop me a note. And again, I was thinking about maybe trying to make a שיעור or two tying together the first fifteen שיעורים and some of the concepts that came up to try to hold on to them, and we'll see if we can work that out. יישר כח.