LM 17.1 — Vayehi Hem Merikim Sakeihem, Part 1 of 6 · תורה י״ז

Torah י״ז, unbelievable Torah. הלוואי we they're all unbelievable if they're all really a universe unto themselves. If while you're going through it, it's not just something you learn, but you live each Torah, you really start seeing them reflected everywhere and everything that you learn you're you're relating it to to whatever Torah that sort of takes over and becomes really an experience rather than just something you're learning. We will start we'll jump in, but we will use Rav Chaim Kramer's note. I found the notes on this particular Torah very helpful. So just to give a little bit of the background, the Torah was given, Rabbi Nachman gave it on Shabbos Chanukah, ל' כסלו of 5506 in the Jewish year, which was December 1805 in Breslov.

The major themes that he will discuss are yirah and ahavah, which which we'll get into, the greatness of the soul, eating, charity, tzedakah, and gerim, converts. We've already discussed gerim, כבוד שמים in some of these Torahs, so we're starting to again plot points around around the paper until you start really seeing the picture emerge. So we will see how we address these ideas in this particular Torah. It seems that during that period a number of non-Jews had converted after finding contradictions within their own religious doctrine, and we will also discuss the Yom Tov of Purim, the holiday of Purim, which we touched on Mordechai and Esther at least in Torah י', and after after giving this Torah, the Rabbi, it seems, danced a lot, and let's just jump in.

So we started off, it's a pasuk in בראשית פרק מ״ב, it's by by the brothers going up from יוסף in that תקופה before יוסף revealed himself, "ויהי הם מריקים שקיהם", they were the brothers were emptying their sacks, "והנה איש צרור כספו בשקו", even though they thought that they'd purchase the food, or they had purchased food from יוסף, their bundles of money were in their sack, "ויראו את צררות כספיהם המה ואביהם וייראו", they and their father, they saw the bundles of money, they became frightened, "ויאמר אליהם יעקב אביהם אותי שכלתם", and יעקב said to them, יעקב

their father said to them, that "אותי שכלתם", he said that they were making him lose his children, "יוסף איננו ושמעון איננו", at that point שמעון also was was locked up, or out of their sight, taken by יוסף, "ואת בנימין תקחו, עלי היו כולנה", and now you want to take בנימין, all of these things are happening to me. Paragraph א'. So we will see that we can't really grasp the middot, to attain, to reach the middot of yirah and ahavah, this will be through through a tzadik, the צדיק הדור, and the reason is because a tzadik is constantly searching, constantly seeking ratzon Hashem in every aspect of creation, in the tzurah, in the tekunah, in the general, in the specific.

We discussed this idea already several times in Torah א' already, we talked about this idea, seeing the חכמת השם and the ratzon Hashem in everything, and in order to achieve this, he needs to know the גודל האהבה והתפארות שיש להקדוש ברוך הוא מכל אחד מישראל. I'm just reading from the introduction from Rabbi T, I did not yet start the paragraph. He needs to know the greatness of the love and the התפארות that HaKadosh Baruch Hu has or or has from from all of from all of Klal Yisrael, Klal Yisrael as a whole and from each individual, which we'll have to I'm not going to translate התפארות specifically now, and this would be from any member of Klal Yisrael.

Klal Yisrael, every individual has their avodah, Klal Yisrael is also a a structure, it's an organism in its own, and therefore every person can achieve a shleimut in their own right, but they're also part of the greater shleimut, and HaKadosh Baruch Hu has nachat and HaKadosh Baruch Hu has love and התפארות for Klal Yisrael in general and specifically, because the entire the the entire world was created for Klal Yisrael and for this for this love that HaKadosh Baruch Hu has for Klal Yisrael and would would would get when when when the Jewish nation is is is doing what they're supposed to be doing.

And when the tzadik reaches this, although I'll just say one idea that that we'll we'll see as the Torah unfolds, you know, sometimes people there's a difference between looking backwards or looking bottom-up and looking top-down. Sometimes we are born into the world, so we see a lot of a lot of pieces of the world, we have the Torah, and we want to we want to see where So I guess we'll say by way of introduction, we we we want to see where we fit into it.

So there are the positive mitzvot and there are the negative mitzvot and there are things that maybe seem seem on on their face neutral, and then there's the Torah that we live by, and it's the way that we connect to HaKadosh Baruch Hu, but that's really bottom looking up. If we look top-down, there was HaKadosh Baruch Hu and only HaKadosh Baruch Hu, and HaKadosh Baruch Hu created the world, and all the way already at the beginning of there's Rashi on Chumash, and the Ramban discusses Rashi ראשית that HaKadosh Baruch Hu created the world בשביל ראשית, and Torah is called ראשית, and Klal Yisrael is called ראשית, sometimes things when you have something that's that's, well, two things.

First of all, just sometimes when you have something that's that's that's primary that that's called ראשית, that comes first and things follow. Sometimes, like terumah is called ראשית, the entire pile of produce, it's not even produce, it's טבל, it would be asur, a person would be chayav misah to eat it until they take off terumah or they take off chalah, right? The certain things that are called ראשית. Even though chronologically that comes on the end, Avraham Avinu didn't come onto the scene right away, even though something first it first it's set up and then it's

sifted until until you reach something that it's called ראשית, that becomes that that's what's brought out as being the primary purpose, and then they become kind of the subject, and almost in in retrospect, in hindsight, you can now see how everything supports, everything supports that. So, Klal Yisrael is called is called ראשית, but which is one of the reasons that Rashi in Chumash brings those examples. I think maybe heard from Rav Aharon Lapiansky, it's one of the reasons that Rashi brings those examples, that בשביל ראשית, when something when when you create something with a tachlit, it doesn't mean that that tachlit is apparent right away.

Sometimes, sometimes it becomes right away, and sometimes you create it and everything is in a state of flux or in a state of טבל, the world was in flux until the יום הששי, until the world is given. But even more so, even more so, we, when we listen to, and it's based on a story that I heard one time from Rabbi Pesach Krohn, when we see, let's say, an orchestra, looking backwards, the orchestra is unbelievable, it's it's exquisite.

If, let's say, one of the, I'm not going to tell the whole story, but if, let's say, one of the one of the musicians wasn't there that day, from the point of view of the listener, it wouldn't necessarily take away from the symphony, but from the point of view of the person who has a ratzon and they are they're they're writing out the symphony, they're writing out the music, there there are no extra pieces. If In fact, if there was something that was extra, if anything that would detract from the shleimut of the piece of

music, or if you're going to develop something that had, you know, an exact counterweights, or if if you were going to, let's say, build a building with you know, a certain type of a structure also that had, let's say, to be weighted somebody a certain way, or even just aesthetically, if it was missing anything, there would be an imbalance. If there was any extra, there would be an imbalance. If Hakadosh Baruch Hu created the world בשביל ישראל and בשביל תורה, they're both called ראשית, and ישראל ואורייתא וקודשא בריך הוא חד הוא, ישראל and the Torah

are one, which we'll get into more, but if the entire world, the purpose of creation was Klal Yisrael, what that really means is that, and Klal Yisrael is made up of of of of every individual, which we won't explore right now, that means that every single thing within the בריאה, that means that everything within the בריאה is there for Klal Yisrael. We discussed, I think, in תורה ה׳, you know, the ability to understand that עולם, שנה, נפש, the the ability to understand based on something based on on what's going on, understand the gezeirah and understand

what that corresponds to within the greater structure, and therefore know how to daven, know what to work on, not so much in terms of נבואה, but really in terms of being sensitive to the balance within the בריאה and understand that Hakadosh Baruch Hu interacts with us as part of a dynamic process, and being able to extrapolate from that, you know, those, you know, what corresponds to what and knowing how to how to address it, how to understand the messages from Hashem, and it's a it's a sensitivity that, you know, that a tzadik would be would be holding on.

Now, if Hakadosh Baruch Hu created the world בשביל ראשית, בשביל the shleimut of Klal Yisrael, that means that every single thing in the world is there as with with a design to service the purpose of the בריאה, the purpose being Klal Yisrael and Torah, and therefore, the person that reaches the level to be able to view the world through this lens, we always, a builder sees an empty lot and he sees the potential, right? A a person who's in sales or is an investor, he sees a business, he's not looking at what it is, he's looking at the value through the eyes of the of the potential. People have a certain אומנות, people view things through this sensitivity in terms of the תכלית as the way that they see it.

When a צדיק comes and they view the world through the lens of רצון השם, and the רצון השם from the from the outset until Hakadosh Baruch Hu unfolded it was בשביל ראשית, בשביל כלל ישראל, בשביל תורה, and ישראל becomes the keli, it's our קיום of Torah, our קבלה of Torah, and that when we're מקיים the Torah, we embody that, we become a keli for it, we are and we are the perfect keli for it, right? One of the mashalim that we gave in the introduction a little longer than I anticipated, but I think it's worth it.

One of the mashalim that we gave earlier is that if you have an ocean, which for our purposes is of infinite proportions, and you take a cup of water, that doesn't mean that the cup has infinite properties. It means that you took 10 or 12 ounces, whatever it is, of water. But if you have a keli that's designed for something בשלימות, that means that it has similar properties. If the Torah has infinite properties, and Klal Yisrael is the keli for Torah, that means that Klal Yisrael has infinite properties. We say that there's תרי״ג mitzvot, there's 248 positive, 365 negative. There's רמ״ח גידים which is רמ״ח אברים ושס״ה גידים.

This corresponds to the same structure within אדם, within the משכן, within בריאה, that there's 600,000 letters in the Torah depending how you count and there's 600,000 souls within Klal Yisrael. And again, whatever these things mean, but Klal Yisrael has these infinite proportions and to the extent that the בריאה is for Klal Yisrael and for the Torah, that means that there are no extra pieces, even if the piece is not clear now, or even if the piece is there just to be able to take an example, to be able to learn from it, it's not really clear what it's there for, everything is there designed for its purpose. There was no extra purpose. Instead of bottom, you know, here looking up, look top-down.

Hakadosh Baruch Hu is designing the world with a specific piece in mind, and there's no extra musicians, there's no extra pieces there. So let's start paragraph א: כי יראה, there's different types of יראה. There's יראת העונש, יראת הרוממות, which we've actually already addressed in some of the earlier תורות. We'll talk about it more in קפ״ה and קמ״ח, the note references. Ve-ahavah, ahavah in very broad terms, we won't have to get into it now, so I'll just go by what Rabbi Atiah brings down, is a hargashah of wanting to cleave to something, be so close to it from to the point of hitbatlut.

I'll give you one idea that I heard from Rabbi Nach Orlowek on a shiur once, said you know sometimes if you have two people, one person wants to eat milchigs, the other wants to eat fleishigs, and you know, one person says to the other, "What do you want to eat for dinner?" and he says, "Well, because I'm going to prioritize you, really I like I like fleishigs better, but I know that you like a milchig restaurant, and therefore with a full heart we should go for milchigs." That doesn't take away that I want fleishigs better.

But let's say you have a parent a parent and a child, and the parent has, you know, a list of to-do items for the day, and then all of a sudden the child comes home from school or, you know, chas veshalom screams in pain or has a life moment, it's not that I'm willing to put aside what's important to me in favor of what's important to you. It's that what's important to you is important to me. That is my priority. There's almost a hitbatlut to a deveikut to you. If we're talking about ahavah, and in our context, I'll just mention from Rabbi Chaim Kanievsky, bringing really I think from the Biur Halacha, he's bringing in the הלכות, he's talking about ahavah, it's a hard In other words, yirah is external.

There's יראת העונש, there's יראת הרוממות, we have to talk about awe, and exactly what that means. But ahavah becomes very very hard when you're dealing with something that's abstract. Over here, he says, "לאהוב את המקום על ידי התבוננות בתורה יכיר את גדולתו של הקדוש ברוך הוא," through התבוננות in Torah is how we're able to come to ahavah. Again, it's not not so pashut. And he essentially goes on that that my ambition through an appreciation of Torah and appreciation of of ratzon Hashem, right, it's like we say in Al Hanissim that by the Chashmonaim Hakadosh Baruch Hu fought our fight. What do you mean Hakadosh Baruch Hu fought the fight of the Chashmonaim? They fought Hashem's fight! No, because their priority, that was what was important to them, right, their priority, they took it personally!

And that's where a person through this deveikut achieves an ahavah. I think we can leave it at there for now. But that's a very individual relationship. So now he says, "כי יראה ואהבה אי אפשר לקבל כי אם על ידי צדיק הדור." Why should that be? Like, what's going on over here that in order that every individual needs should attain yirah and ahavah, they need to do it through the צדיק הדור? "כי הצדיק הדור הוא מגלה היראה והאהבה," there's a certain גילוי, there has to be something introduced that allows it to resonate within every individual, and the צדיק הדור is able to uncover, to be מגלה these middot of yirah and ahavah such that it's able to flow through and resonate with every individual.

We could say the words, but we have to really understand what we're talking about because it's not pashut. "כי הצדיק מבקש ומחפש מחפש תמיד," a tzadik seeks and he's searching out constantly, "לגלות הרצונות של השם יתברך." A tzadik is constantly searching to reveal, to flesh out and to to see in the world the retzonot of Hakadosh Baruch Hu. And Rav Kramer brings over here that Rav Nachman is going to now bring a begin a four-part explanation of the origin of yirah and ahavah which involves the actual act of creation and he will show that it's the tzadik who is able to reveal these middot, these qualities of yirah and ahavah.

It is a little bit lengthy and seems almost to be repetitive, although some of the concepts are mentioned and then again from from a little bit of a different point of view, and he says the seeming redundancy is for the reader's benefit so he may understand well these difficult concepts which are vital for the comprehension of this extremely intricate and insightful teaching. So we will pay attention and hold on tight. כי יש בכל דבר רצון השם יתברך. Everything, like we explained, that's why we introduced it a little bit more lengthy, everything has the רצון השם יתברך in it, all right? In other words, there's a certain thought process that a person needs a place to live.

You know, built into that, even even though it takes a while to unfold, does he want to live in a hot place or a cold place? Is it meant for a vacation home? Is it meant to be close to his business? How many Is it going to be for a family? Is it going to be, right, how many rooms will he need? All of these things are really unfolding from the original original retzon, like we had explained before, and therefore everything is the way that we see it, it's hard for us to connect it back, everything is really an expression from the original רצון השם to create the beriah. הן בכלל הבריאה, דהיינו מה שהשם יתברך רצה לבראות את העולם בכלל, the fact that Hakadosh Baruch Hu there's there's a master plan.

The world is moving towards the world is moving towards a state of גילוי שכינה and גילוי ייחודו, and it's created for כבוד השם, and there's different statements that are brought down in terms of, you know, we can't really comment on on We're able to work our way backwards, now that we have the beriah, to see what Hakadosh Baruch Hu wants from us and Hashem's interaction with the world. And because the way that the world was created, that becomes a reflection of רצון השם, therefore we are able to work our way back through that connection and relate to רצון השם. But Hakadosh Baruch Hu is is is totally otherwise, אין סוף, he is מחוץ לו.

So we don't really we can't comment and and and relate it all to רצון השם, other than working our way backwards if we can connect the way that the world, that רצון השם unfolded, so then we can connect it back to the original retzon, right? Now that we see the building, so then we if you if you have a chush for it, then you'd be able to reconstruct the blueprint. וכן בפרטי הבריאה, בכל דבר ודבר בפרט. So, the there's two things so far: there's the general purpose of the world, there's what the what what we we want to make a company to accomplish certain things.

In order to have the company, let's say the company is to accomplish chesed, but in order to accomplish chesed, you need to have a budget and you need to have a plan so that you can maximize the you can maximize the fundraising dollars. So there's going to be the discipline arm, there's going to be and then you're going to need a doorman to answer the bell, right? So there's going to be a בכלל, a general idea, and then there's going to be specifics in terms of in terms of the world. And everything is going to come together into this into this harmony where it's all it's all working together towards towards the end of רצון השם. Again, there's nothing that's external to the process.

יש רצון השם יתברך, so every בכלל and also בפרט has within it a Ratzon Hashem. דהיינו שהשם יתברך רצה שזה הדבר יהיה כך. HaKadosh Baruch Hu, if you see it, that's the way Hashem wanted it. Sometimes with a very narrow perspective, you can't tell why, but in the context of the greater whole, right? If you have a if you have an engine that overheats, so you have coolant that cools it down so that it can do its process. So those seem to be in conflict, but really when you put them together, those are to the greater whole of of for, you know, to to allow the machine to function the way it is.

When you think when you see something, you know, in a very isolated way, say, well, if the engine wants to get hot, then something that's cooling it off is is is counteracting it's, you know, what it's meant to do. Well, that's because you don't understand what it's meant to do, and you don't understand the way that the pieces work. So when you have perspective, you'll realize that everything is really going towards towards the the entire picture of Ratzon Hashem, and every piece has its function, both its own avodah in its own shleimut to do what it's supposed to do, and where it falls within the greater whole. בתמונה הזאת ובכוח הזה ובטבע הזה, that in this picture of it and with its particular strengths and the the nature that was invested in it.

ודבר אחר יש לו תמונה אחרת וכוח אחר וטבע והנהגה אחרת. You're going to have an orange that has a peel its way that becomes that stays green and blends into the leaves until, you know, so that the animals maybe won't see it before it becomes ripe, and then it becomes orange so it's visible when it is ready to get picked. And then you'll have an apple that has an entirely different shell and an entirely different structure the way that it is. And some fruits will have seeds like this, some animals will have will will have fins and scales or a leg, and everything has its own has its own character.

והצדיק מחפש ומבקש תמיד אחר אלו הרצונות, and the tzadik is the person who is not looking at the the world, he is going to search so that he can see the world as an expression of Ratzon Hashem. Ratzon Hashem, you know, HaKadosh Baruch Hu, if there were only green apples, then you would say Hashem is a green apple machine. By having different things with different characters all plotting around the graph to introduce one point, so the tzadik is able to put it together and able to see everything come together and also in its individual sense, he's able to see Ratzon Hashem through the facade.

And again, בכללות ובפרטות, so the tzadik is this person that that has reached the ability, there's always going to be a bell curve, he is at that end where he's able to constantly see, constantly search, and we're not we're not talking about elements of character development and fighting yetzer hara's, all that is true also, because to have a sensitivity to Ratzon Hashem, then you can't have your own biases and gashmiyut and so forth getting in the way. So a person has to work on himself to get to this level, but the context in which we're talking about this is that a tzadik is always seeking, looking for Ratzon Hashem within the הלבשה of the world.

להשיג ולדעת, I think I heard a story one time that the Baal HaTanya at the end of his life asked one of his talmidim, "What do you see?" I heard this from Rav Aaron Lopiansky, and he said, "I see a tree branch." And he said, "I don't see a tree branch, I see Ratzon Hashem expressing itself as a tree branch." It would be like looking at, you know, instead of looking at the computer screen, looking at the at the the screen with the computer code, and seeing really what it is. להשיג ולדעת רצון השם יתברך בכל דבר, to reach, to have a השגה, a grasp, and also to know Ratzon Hashem that's inherent and integrated and within everything. כגון מפני מה היה רצון השם יתברך שהאריה יהיה לו בכח וגבורה כזו ובזו התמונה?

A lion has a particular strength, and you know, in in quantity, you know, the type of strength that it has, and the amount of strength that it has, and it's in a certain form, a certain צורה, ואיזה טבע והנהגה יש לארי, and that's what a lion is like. ולהיפך, יתוש, and then you have a a gnat, right, like a like a mosquito, like a a small little insect, יתוש קטן הוא חלש כח מאד ויש לו טבע ותמונה והנהגה אחרת.

The note over here brings a suggestion as to why Rabbeinu דווקא brings the contrast between a lion and a יתוש, and he says that אריה is אותיות יראה, and he brings also that from a Midrash in בראשית רבה ל״ט י״ד, the pasuk says, "ואת הנפש אשר עשו בחרן" by Avraham Avinu, אמר רבי אלעזר בן זמרא that even if everybody would come together, everybody in the world would come together to try to create a life, אפילו יתוש אחד אינן יכולין לזרוק בו נשמה. So with these two these two hitbonenut's, we're able to to come closer to Hakadosh Baruch Hu.

When it comes to an אריה, which is אותיות יראה, we could be misbonen, and and through understanding Hakadosh Baruch Hu's creatures and creation and looking at the strength of an אריה, which is, you know, the the king, the king of the jungle, you know, in certain ways a person come to appreciation and yirah and one relationship with Hakadosh Baruch Hu in one context, and even for the smallest creation, even a יתוש, a gnat, a mosquito, a tiny little insect, a person can also recognize that even that, people will never were never successful, no matter who it is, would be able to create to put a neshamah and create a life. וכן בפרטי פרטיות, and also in terms of the details, כגון בארי עצמו.

So on a global level this is true, there's different types of there's different types of creatures, and even within a particular creature, even within the אריה: מפני מה זה האבר של הארי צורתו כך, ויש לו כח וטבע כזאת? Why is it as that there's a particular אבר, a particular limb in a certain place, and there's certain כחות, there's certain and there's certain natural characteristics, ואבר אחר יש לו צורה אחרת וכח וטבע והנהגה אחרת? It applies to people also, why the the legs are shaped a certain way and in a certain length, and the arms are shaped a way in a certain length, and they're each specifically designed for a certain task. וכן בשאר כל הברואים שבעולם, דומם, צומח, חי, מדבר, שבכולם יש שנויים רבים לאין מספר בין כל אחד לחברו.

When you look at the different classifications of things that are in the בריאה and different types of things within each classification, no two things are have similar characteristics, and everything is by design. וכן בכל אחד ואחד בעצמו יש בו שנויים רבים בפרטי פרטיות בין כל אבר ואבר. And as you take a, right, you could say you can take a take a step back and say these are people, people do X, these are fish, fish do Y, these are animals, this is vegetation, and they do they do something else, but then the more that you break

it up, well, within a person, within a fish, within an animal, within different parts of the בריאה, the more you break it up, the more you realize that there are that there are different functions within that operate even in an opposite way, but they complement each other towards a shleimut. That Martians didn't come down and do something, whether it's, you know, a 1 billionth gazillionth of a chance that that that something happened and nobody was around to see it. Well, can you prove that it didn't happen? Well, I don't have to prove that it didn't happen.

What we're doing is, first, in order to say something, you need to have a reason that you're putting something on the table that supports the fact that it deserves to be there, and there mathematically, there's nothing compelling about about your about your argument that's based on this. So, over here, you know, regardless of the, you know, the general view of natural selection of why certain things have certain characteristics, we're coming from the point of view of of design, design over chance, certainly. We're ma'aminim and ma'aminim bnei ma'aminim, and we have a Ribono Shel Olam.

The the point of our avodah right now is not is not, you know, showing those things, but from the point of a view of a conscious creator of the world, and one who runs the world, and who's who's involved in an intimate sense in every single aspect of creation, and everything is by design, and certainly an intelligent being does not do things for no reasons, and therefore, everything is incredibly calculated to the nth degree, and the more that we appreciate this, the more that we can also gain on our level an appreciation for the for the Creator as well. Now that we explain Now, who is able to do this? The one who has this clarity, the one who's plugged in enough, who's able to look around and gain this appreciation.

In other words, if a, you know, a third grade kid goes and he looks at something that's exquisite, you know, he'll look at it and he'll say it's it's boring, you know. Take a third grade kid to a museum that you're interested in going, or take to to a symphony or an opera, or whatever you think has, you know, is something that's incredibly complex, you know, somebody who is interested in drinking, you know, low quality beer and then give him, you know, wine that has a lot of complex tasting notes, and they'll they'll be gulping it down. A person that has a sensitivity to subtlety and a sensitivity, so they will be inspired by certain things.

So, we explained that the צדיק is the one who's looking for ratzon Hashem in כלליות and פרטיות, צדיק is the one who's going to be able to to look into the בריאה and be megaleh the ahavah and the yirat Hashem. And once it's there, by the way, me and you might not be a צדיק, so we are not seeing the same thing that the צדיק does in the בריאה, but we are not questioning whether he sees it, right?

In other words, if you appreciate a fine bottle of wine or a fine musical piece, and You're able to go on and on about it, and the more that you appreciate it, the more that you have a that that you have a depth of that appreciation, and you know, you're you're able to sometimes you'll go through a piece, you know, whether even a piece of Gemara, whatever it you'll go through it fast and you'll get one view of the shakla vetarya and how it holds together, and sometimes you go through it slow and you'll break it down in iyun, and you'll gain a different type of an appreciation of how something is structured. The צדיק is the one who's able to gain an appreciation בכללות ובפרטיות in the בריאה.

The fact that I'm not there yet means that I can't bring about that גילוי. But first of all, when somebody else brings about that גילוי, first of all, maybe on that level already, he can act as the transmitter, so now he gives a shiur in the things that he saw and he can bring bridge that gap between that and that and where I'm standing. And separately, once there's once there's a גילוי out there, so also I can gain an appreciation even at a very low level that it exists, even if I don't come yet to appreciate it. So now we will explain that in order to find these רצונות within the בריאה, the tzadik needs to be mitbonen how hakadosh baruch hu has a defined specific רצון from every single person within כלל ישראל.

Again, the entire בריאה really is בשביל ישראל, בשביל ראשית, so everything is connecting ultimately to כלל ישראל, because this is the רצון why hakadosh baruch hu created created ישראל, created the world. והצדיק מחפש תמיד אחרי אלו הרצונות. The tzadik is constantly, תמיד can be consistent, right? You daven shacharit, you bring the korban tamid shel shachar every morning, or תמיד can be ongoing, it's a נר תמידי. It's so the tzadik we will say here is constantly. This is the world that he works in. This is his within his operating system. He is going around, he's going through this maze and it's it's a a code. In other words, if I wrote for you a I encoded something, I I went one time to the spy museum.

It was talking about certain things, if I encoded something and every single thing that I did, even if some of the things were as a decoy for somebody reading it that they shouldn't be able to figure it out, but that still means you have to figure out which letter or whatever is the decoy, if every single thing is put there and it's in line with the רצון, and especially if it's designed towards towards communication in order to give you a point of reflection so that you can have a התחברות and התקשרות with me.

But the tzadik, who's constantly on the lookout and understanding the the way that hakadosh baruch hu structured the בריאה in line with His רצון, ומשיג ומוציא אותם על ידי התפארות שמציא בישראל, he's able to grasp and find this through the התפארות of ישראל, meaning the kavod and the חשיבות that comes to hakadosh baruch hu, kivayachol, from כלל ישראל בכלל ובפרט ובפרטי פרטיות. So let us let us kind of take a step back and just unfold because התפארות is going to become a major point of this lesson. When it comes to פאר, you could say beauty, but kavod, there's certain, Rav Wolbe actually talks about it. When when it comes to a value system, you know, kavod, kaved is heavy, substantial, you know, that's really what value is.

Why is a hundred dollars more valuable than one dollar? Because it can do more, it's accountable for more, it's responsible, you can buy more things. With with things that are with and it's it's a value system. So in in physical value, this world is a world of values. If you're a stamp collector, it's his example, not mine, a used stamp might be worth more than a a new stamp. What makes that? It's you know, it's it's arbitrary. It doesn't have it doesn't have inherent value. Obviously, that conversation changes substantially when we're dealing with hakadosh baruch hu, Hashem Hashem is emet and Torah is emet, so that that has actual inherent substantial value. But before we get there, generally speaking, this world it's a world it's a world of values.

Part of our avodah is to bring our personal value system in line with the intellectual value system, meaning forget about a person that doesn't believe, assuming that we have all of the right ideas, but I'm able to but my what I would rather do, what's meaningful to me in a personal integrated context, in terms of what what really my my my my my השתוקקות are, what I strive for, my goals, my ambitions, right, like the first line of Mesilat Yesharim, is that in line with the emet as I know it to be? We want to bring ourself in our personal value system in line with the intellectual value system that we have.

So that in a physical sense, we understand, you know, generally speaking, you know, what's valuable, maybe food that tastes better, that gives more nourishment, you know, things that are on on that line. What about in something that's not physical? So kaved is essentially the value system in an abstract sense. The way when you give somebody more kavod, then that is showing that in a certain sense or in that area, now who are we giving kavod to? But you're giving kavod to something that had that is more substantial within a particular within a particular context. Now, התפארות, again, is is it's hard to translate the word, but let's see a little bit. I'm going to use Rav Chaim Kramer's note.

He says that the tzadik is always searching for רצון השם, and and he says that in the in the previous paragraphs, Rabbi Nachman gave examples of different parts of creation, and he said that that every individual item, בכללות, בפרטות, בפרטי פרטיות, all reflects and reveals הקדוש ברוך הוא's רצון. And now he's explaining how Hashem's how this רצון relates to the greatness We're going to have to bridge this to the greatness of the of the the the Jewish of of of the Klal Yisrael, because we're not just talking about creation in general. That's already, you know, a breathtaking and unbelievable that every single thing, you know, is calculated and works. But what does it work towards? In other words, is it just a painting, or is the painting trying to bring out a message?

Sometimes if you have the main character, you can have a painting, and you have a background that's very exquisite. You know, I'm sure in advertising there's billions of dollars, trillions of dollars that go to this. You you you can have that the entire point of the picture is really only in the corner of the picture, but every single part of that background, maybe sometimes it's blurred out because you want one effect, but let's say it's not blurred out, and it's very exquisite and very calculated, and all of it is designed to bring your attention to really one corner of it. But so over here, the entire the entire tapestry of the בריאה is very calculated, but ultimately, it's towards the רצון השם of Klal Yisrael. בשביל ישראל, בשביל ראשית.

And therefore, we have to bridge that gap now and say now that we've we've established this, where do we move forward and understand how to bridge that gap towards understanding how רצון השם is for Klal Yisrael? And he says התפארות, and Reb Chaim brings that התפארות, which is the crux of this lesson, he also says that there's no single English language equivalent for התפארות, but in the context of our Torah and our lesson, Rabbi Nachman uses התפארות—and I'm going to just read from this line—to connote glory and taking pride I was talking about kavod before in something in a positive sense.

More precisely, it refers to the glory, pride, and joy that הקדוש ברוך הוא derives from the Jewish nation as a whole and every Jew individually, from every single thought, word, and action, deed of every individual Jew, by virtue of the innate worthiness which he possesses. And the and the main revelation of this comes about man because he has free choice, etc. And we go on, again, to the Klal Yisrael and the עבודה שבו. But this is you know, this is a התפארות, this is a beauty, you know, if we think about it in the context of, let's say, physical beauty, when when when something is aligned, when the inner when when the inner beauty is reflected by the outer expression of that beauty, then that creates a shleimut. That's wholesome. That's substantial.

When the outer beauty represents is is divorced from the inner meaning of something, it's an outer shell, so then that's, you know, it becomes eye candy, you know, maybe even a overcompensation of exposure in a certain way in terms of externalities to try to be attention-grabbing and say this this thing is beautiful. But when it's not in line, כל כבודה בת מלך פנימה, when when when the outer beauty is not a reflection of something of something inner, then that doesn't have התפארות. That does not have a beauty. That does not have a the true the true התפארות.

So, when the the the true פאר, the true beauty is when something is is consistent and it's the appropriate reflection of an inner idea, and especially when you're dealing with some sort of an inner beauty that is above גשמיות, so then certainly the outer expression of that shouldn't be shouldn't be designed in something whose appeal is totally גשמיותדיק. That that wouldn't even that wouldn't make sense. And therefore, he says, on what basis is this worthiness from which this התפארות stems?

So, because Klal Yisrael is representing, they're going to be the kli for Torah and a גילוי of הקדוש ברוך הוא in the בריאה, and הקדוש ברוך הוא in the בריאה is the true inner like I said in the first Torah, is like the true inner driver of of everything going on in the world, then that means that Klal Yisrael is ultimately the the התפארות, the the inner value. This is really what's going to bring all of that to the forefront. I think that that's one way to It's my understanding for now, so we'll we'll see how this goes. But I think I I think that this is one way that we could start to approach it. And he says that on a revealed level, Klal Yisrael's worthiness comes from Torah study and mitzvot.

Again, Klal Yisrael is the כלי for תורה, ישראל ואורייתא וקודשא בריך הוא חד הוא, these are and this is the the inner the most truest expression of reality. You know, how Torah does this, you know, in שורש הנהגת התפארות, it's a separate discussion, but not specifically for this Torah. And it ends up being that a mitzvah performed with complete אהבה and יראה, those are I think the Zohar brings or the Baal HaTanya discusses, are like the wings for the mitzvah. And certainly a mitzvah needs an act. You need wings to be bringing up up the body of whatever you're doing. You can't have כוונה with no appropriate act of a mitzvah done.

However, once there's a mitzvah done, it's the אהבה and יראה that besides the fact that they're their own mitzvot, they're מצות תמידיות, but they're also interwoven and associated with the with the other mitzvot, so that a mitzvah performed with less כוונה will have will produce less התפארות התפארות but to a lesser degree. The greater one's attempt to glorify God with his deeds, the more התפארות he reveals in the world. And that is why the tzaddik will reveal and clarify and even see within the rest of Klal Yisrael, but he's going to be able to bring out this expression and reflect on the התפארות that הקדוש ברוך הוא takes in the tzaddik and sees also in the rest of the world.

Okay, there's also now he goes on, he says there's also the innate quality that we're the בני אברהם יצחק ויעקב, there's an innate quality of התפארות in every Jew, and so forth. But we'll leave that at that for now. So the tzaddik is the one who is constantly seeking, searching, and and able to achieve an understanding, a grasp of this התפארות שמוציא בישראל בכלל ובפרטי פרטיות. כי כל העולם כולו לא נברא אלא בשביל ישראל. The world is created for Yisrael. כמו שאמרו: בראשית, בשביל ישראל שנקראו ראשית. כי ישראל עלה במחשבה תחילה. ישראל כלל ישראל was עלה במחשבה תחילה, which is, you know, the way that we discussed it: I need a summer home.

Included in that is will it be facing this what neighborhood will it be in, where where where will it be facing, what type of shopping will it be around, all of these things to support the idea that this is the type of structure that I want to build. עלה במחשבה תחילה, the רצון that all encompasses, all of the details will relate back to that רצון. דהיינו, שהשם יתברך צפה התפארות. He viewed going forward. He he he foresaw צופה, we say ציפית לישועה. צופה is a watchtower. ציפית לישועה, I heard this from Rabbi Noviansky, ציפית לישועה means that you're going someplace, and you set the GPS, and now all of a sudden you're going in the wrong direction, and the GPS redirects.

In other words, there's a lot of ups and downs that go on in the world. I think I mentioned once, I heard from Rabbi Duval, that it says "גם זו לטובה." It doesn't say "גם זו טובה," it says "גם זו לטובה." We are part of a structure, everything is going towards meaning and to the ultimate tovah. It doesn't mean that there aren't challenges in life and ups and downs the way that we relate to it. Even נחום איש גם זו presumably said ברוך דיין האמת when something when when something in the perception of our world was deserved a ברוך דיין האמת instead of ברוך הטוב והמטיב, but גם זו לטובה. All of this is directed ultimately towards the good. So a צופה is that that long viewer.

ציפית לישועה, I don't know who, what, why, how, or when this is going to be towards ישועה, towards the savior, it had to be this way, but I know that whatever happens in this world, I don't דן on it that it was bad. I understand that it was part of a process. Hakadosh Baruch Hu is צופה. Now, what is that this צופה over here, this long view? התפארות ושעשועים שיקבל מישראל. The the התפארות that Hakadosh Baruch Hu, with the creation of the world, Hakadosh Baruch Hu created the dough, knowing that חלה would be taken off. There's the produce, but it's טבל, it's it's it's אסור חיוב מיתה, but the תרומה will be taken off and then the טבל will convert to חולין, something that can be eaten.

Hakadosh Baruch Hu צפה the התפארות that that that that He would get from כלל ישראל, כמו שכתוב: ישראל אשר בך אתפאר. That Hakadosh Baruch Hu said that כלל ישראל אשר בך אתפאר, in you that I will that I will be נתפאר, okay, which we which which we just which we just explained. So what we do now, in fact, we I think we talked about it at the end of the last Torah, but just התבוננות for Rosh Hashanah, we go towards Hakadosh Baruch Hu, our focus in Rosh Hashanah, the first 20% of עשרת ימי תשובה, is not on an individual תשובה, it's on Hakadosh Baruch Hu's מלכות. It's זכרנו לחיים, why? למענך. When I'm part of a process, so then that is where we justify the חיים, right?

If you you want to we want to win the lottery, well הקדוש ברוך הוא's not giving you $100 million. Do you have a plan for what you're going to do with that lottery? Rabbi Frand spoke at the first Siyum HaShas in MetLife Stadium, and it was a it's printed. I haven't seen it in a while, but part of it was a הספד on Rav Natan Tzvi Finkel, and the basic idea of the story, I might be misquoting a little bit, somebody, an older gentleman went to Rav Natan Tzvi, and he you know, he said that he had finished a masechta or some something along those lines.

And Rav Natan Tzvi told him, "Well, what about the rest of Shas?" And the person was older in years, and he said, "Woah, woah, woah, what do you mean? You have whatever your life is, that's basically on הקדוש ברוך הוא's חשבון. Right now, come back and have a plan, 'I'll finish Shas.' What, you're you're 80 years old, many people live and are very lucid till later on. Is your plan for 10 years, 15 years, 20 years? What's your plan to finish Shas? Give הקדוש ברוך הוא a reason to invest resources in you." And then Rav Natan Tzvi, who was very ill, took out plans for the for the Mir בית מדרש, do we have למענך?

Do we have the plans that then you can work on what the what the character traits are that are holding you back from achieving those plans? הקדוש ברוך הוא created the world למען ישראל, בשביל ישראל, בשביל ראשית, and therefore that התפארות that הקדוש ברוך הוא is going to take, that is not just what justifies, but that's what gives meaning. Those were the plans, that was סוף מעשה במחשבה תחילה. The מחשבה תחילה was the התפארות that הקדוש ברוך הוא is going to get from כלל ישראל on ראש השנה. We join that התפארות, we give הקדוש ברוך הוא that התפארות, and therefore we're justified in asking for resources. Not because we deserve it on an individual level. Hashem is not going to hold reward back from us, he doesn't have to give you a reward.

ובשביל זה ברא את כל העולם, and because of this, הקדוש ברוך הוא created created the world. נמצא שכל העולם, and what are we doing to give that התפארות, to justify that, to come into really, by the way, our true self? That's the true התפארות. It says שנמצא שכל העולם כולו נברא רק בשביל התפארות שיתפאר בישראל, וזה היה כלל הבריאה. This is this סיבה, this רצון is the כלל הבריאה, דהיינו שכלל הבריאה היה בשביל כלל התפארות שיקבל מישראל. Again, we're we're repeating over this concept, and just it's for in a calculated way it's written it's written out like this. And you see a person with certain כחות, if they're misused, they're not being challenged, not being used in the right way, then they will never there'll never be that that sense of satisfaction.

We, if you are a member of כלל ישראל, you have this כח within you, and therefore the way to achieve satisfaction, שלמות, and ultimately the resources that you that would otherwise so to speak be coming to you, is for you to make yourself into a כלי to get the שפע, but to step forward to fulfill this role. And otherwise, a person would not fulfill satisfaction in any event. The כחות would be being misused, their growth would be stunted.

If a person has infinite potential and they're applying their, you know, their mind, instead of plugging it into an infinite potential, something that, you know, might be interesting, they're playing, you know, day trading, stock market, oh those things are important, and this is what they're applying it to, they're never really if they're if their כחות are not being totally exercised and stretched, then they're going to feel a frustration of that. וכן בפרטי הבריאה, ובשביל פרטי התפארות של ישראל. Everything, like we've been saying, is part of this system of התפארות של ישראל, כי יש בכל אחד ואחד מישראל התפארות בפרטיות. Not only is there this idea in a clalistic sense, but also in a protistic sense. שהשם יתברך מתפאר עמו בפרטיות, in an individual sense.

Over here it quotes a note from the Likutei Halachot in חושן משפט חלק א׳ הלכות טוען ונטען, ה׳ ב׳, says all of this התפארות that Hakadosh Baruch Hu has from Klal Yisrael, all of that is כלול in the Torah, which is our תפארת. תפארת, by the way, is like, you know, chesed and gevurah come together with תפארת, it's an in it's an integration, it's a completion, it's a שלמות. He goes on, because this התפארות of Klal Yisrael is and which is why the the the world was created, and we know also that the world was hanging in the balance until there was a קבלת התורה, and like we said, I think, you know, there's תרי״ג מצוות, רמ״ח איברים, שס״ה גידים, and the 600,000 letters, and the 600,000 of Klal Yisrael.

This coming together is the expression of of of רצון השם, the reason that Hashem created it, and therefore it's a צדיק that's מגלה this התפארות of you know, we've seen in תורה ד׳ and other תורות that a person says vidui, that they come to get direction from the צדיק. It's the צדיק that's able to bring out in the בריאה and to assist and to be the the vehicle through all of the other in many of the תורות we said through the other members of Klal Yisrael being able to link through the צדיק, to attach themselves, and to rise above wherever they are, to to to be able to achieve this התפארות as well.

ואפילו בפחותי שבישראל, but there אפילו פושעי ישראל, there's four levels: there's a klal of ישראל, there's every individual בפרט, there's the פחותי שבישראל, and there's a פושעי ישראל. But they're פושעי ישראל, they're still the noun, they're still a the פושעי is the adjective, they're still a ישראל. Still, they also are a part of this process. We כל זמן ששם ישראל נקרא עליו, כי נקרא פושעי ישראל. They're still a member of Klal Yisrael. יש בו התפארות פרטי. They also have a individual role, and Hakadosh Baruch Hu gets nachat from them. שהשם יתברך מתפאר עמו בפרטיות, that they are able to be shomer their chelek and and a certain mesirat nefesh on what their chelek is.

The Baal HaTanya discusses in his way, and over here he brings also in Torah פ׳ that even פושעי ישראל will be inspired to die al kiddush Hashem. The the the way that the Baal HaTanya discusses that, the way that I remember, is that, you know, people when they we all have a very deep attachment to Hakadosh Baruch Hu, when a person feels this attachment being broken then that it that touches them at the core to the point that they're willing to be mesirat nefesh, even give up their life, if we would realize that talking during

Kaddish, that saying lashon hara, in in the maybe the quantity quantitatively it's different, but qualitatively to the extent that that building barriers between a person and Hashem makes this resonate that that a person will be mesirat nefesh, a person can be able to tap into that both also in terms of the חס ושלום רחמנא ליצלן everyday lashon hara as well. It's just that the farther away is a person will only feel that resonate when you go very deep.

So if a person can say that that that I understand that doing even a quote-unquote small aveirah drives up barriers and makes me distant from Hashem, then he can have this element resonate also where he'll be mesirat nefesh for not to do any aveirah, because he'll also recognize that that also is impacting the connection with Hakadosh Baruch Hu. But in any event over here he says that that no matter where you are within Klal Yisrael, as long as you're a card-carrying member of Klal Yisrael, then you have also this his this התפארות. יש בו התפארות פרטי שהשם יתברך מתפאר עמו בפרטיות. וכן בפרטי פרטיות, even all the איברים, כי יש בכל אבר ואבר ובכל תנועה ותנועה של ישראל התפארות אחר. There's a different nachat and a different התפארות that there are no extra pieces.

The the every single thing is created from Hakadosh Baruch Hu for a specific purpose and no day is the same as the last one, and no hour is the same as the last one, and no minute, you know there's the amount of permutations, and if you look in one of these kabbalistic siddurim in terms of the months, the the moments of the day, the chalakim within the chodesh, they're different permutations of the building blocks of There's no and even even if you come to another day that's the same, but you're holding in a different place

in life, so you're different, your there is no two times in life that you will be in exactly the same place with the same everything, and the day will be structured the same, there's different current events, and there's different history, and there's different relationships. The tikkun that's available for every single day with every single limb is different and and every day is a new day and a new opportunity and every minute and every limb, and therefore every single eiver, every single בכל תנועה ותנועה של ישראל התפארות אחר. There's something different to give Hakadosh Baruch Hu nachat, to literally bring meaning to the world that that can be brought out now, regardless of what decision you made before or will make after.

ויש לפעמים שאיזה פחות מן הישראלים עושה נענוע מהפאה, a pe'ah, even with one of his pe'ot, that that that even if he sins in different areas, I'm bringing from the Rabbi Chaim Kramer note, with different areas of observance, but he might still have a good point in another area. In this particular case, it's using an example of the peah. And he brings that Rabbi Avraham Sternhartz was asked why Rabbi Nachman specifically brought this idea of like, you know, shaking the one of his peot, and he says, first of all, peah, the word peah literally means

the border or the end, and every person, even if he's at the end of his spiritual ladder, if he makes one single good movement, he takes pride in his peot, so then that also Hakadosh Baruch Hu can have התפארות from him. The peot also, a lot of people have beards, only Jews have peot, so that's something that that also represents something that's uniquely that that's uniquely Jewish, and it's also something that's not to have long peot certainly is not a mitzvah per se, but it's a it's a פאר, it's a beauty there, so the why exactly he uses this example. But in any event, even the smallest thing Hakadosh Baruch Hu has התפארות in, והשם יתברך יש לו התפארות גדול מ גם מזה. והצדיק, על ידי שמבקש ומחפש תמיד, ומוצא התפארות שיש בישראל.

The tzadik is constantly searching, בכלל ובפרט ובפרטי פרטיות, בכל אבר ותנועה של כל אחד ואחד מישראל כנ״ל, in every single thing. על ידי זה יודע ומשיג כל הרצונות של השם יתברך שהיה לו בכל הבריאה. Now, working his way backwards, we can't comment on the the the אין סוף and Hakadosh Baruch Hu, we just simply have no relationship with us, but once Hakadosh Baruch Hu structured the world to have a השתלשלות and and and a הדרגה and a a a chain and a development from where why Hakadosh Baruch Hu had his ratzon the way it is, that's beyond us. But למעשה Hakadosh Baruch Hu had his ratzon, and Hakadosh Baruch Hu's ratzon unfolded into a בריאה that's calculated with precision, that that's orchestrated to to match up to this ratzon.

And now the tzadik, working backwards, can come to an appreciation of Ratzon Hashem through every aspect of the בריאה, but there's no extra pieces. It could be, you know, sometimes you'll see 99 things, and that one extra piece is going to change the way that you look at everything else. There's nothing that can be taken for granted. בכלל ובפרט ובפרטי פרטיות, כי כל הרצונות של כל הבריאה, every ratzon, all the בריאה, הכל היה בשביל התפארות של ישראל כנ״ל, and everything is attached in some way to Klal Yisrael, even so that maybe we can use the example: why is there that cow in that field? Because I just wanted to use the idea of that cow in that field to bring out a point.

וכל דבר ודבר נברא ברצונו, everything was created with רצון השם, בזה הכח ובזה הטבע והנהגה, everything with with one particular ratzon, one כח, and one nature, כפי התפארות שיש בכל אחד מישראל. נמצא, כשיודע ומוצא התפארות שיש בישראל, when the tzadik knows and he brings out this idea of this this פאר, this התפארות, בכלל ובפרט ובפרטי פרטיות, in every single, in a general sense and in a specific sense, sometimes you can have have something that works in a general sense, but not specific. But over here it works in both ways, right? That there's a, I think R'' Moshe Shapira talks about, you know, that it says that they saw the they saw the the sound on Har Sinai and they and and they they heard the lightning.

One of the things he says is that ראיה and שמיעה are two separate things. When you have ראיה, the ma'alah of ראיה is seeing everything at once. If I show you a picture and then you close your eyes for two seconds, you get a picture of that, and if I would describe to you the picture, there's a tree here and a thing over there, you wouldn't get the full sense of it. The sense of something is in seeing it בכללות. And שמיעה, if I would tell you an hour speech and over-record it so that the whole speech took one second, you wouldn't know what I was talking about, or even if I shuffled it up.

The idea of of שמיעה is a חיתוך הדיבור, is it's an articulation, it's going from one step to the next, it's explaining it. So they had this sense, the way that he explained it, I think is that that they had this sense of of both. Everything worked in both senses: in a כלליותדיק sense, in a פרטיותדיק sense, and it all came together, and they both worked 100%, and there was a total integration. יודע כל הרצונות שיש בכל הבריאה בפרטי הבריאה בפרטי פרטיות, and they understood all the רצונות. And now R'' Nosson is going to explain a little bit, flesh out a little bit what we said.

You know what, I'm actually going to stop over here because I'm bumping up against an hour, and and we'll save the next one for next time.