LM 17.2 — Vayehi Hem Merikim Sakeihem, Part 2 of 6 · תורה י״ז

Torah י״ז, unbelievable Torah, they're all unbelievable, but we are in the middle now of the sort of in the middle of a paragraph actually, very long paragraph א in Torah י״ז. So, we stopped on page כ״ב by the parenthesis on the inside column, if you have a standard print of Likutey Moharan, about two thirds of the way down the inside column. The parenthesis are Rabbi Natan, Rabbi Natan adding in an addition, summing up a little bit or fleshing out, explaining and fleshing out the some of the distinctions, the כלליות, פרטיות, פרטי פרטיות, in terms of Hakadosh Baruch Hu's פאר in כלל ישראל.

I'm going to use, we try to make each one stand on their own really, although it would probably be helpful for this Torah if if you heard the the first one from Torah י״ז, but I'm going to use the kitzur, looking in, I'm not going to read it inside, to bring us forward in terms of the ideas that we've been discussing, and then we will go vayter. So, you see it started off, we said that yirah and אהבה, אי אפשר לקבל כי אם על ידי צדיק הדור, that the yirah and ahavah we can reach bedavka through the צדיק הדור, and this is this requires explanation to understand what what we're referring to.

Certainly every one of us have has our own relationship with Hakadosh Baruch Hu, but when it comes to yirah and ahavah, and and we've we've mentioned this idea in several other torot as well, understanding the tzadik as an individual and his role vis-a-vis the entire כלל ישראל and his role connecting with each and every individual, saying vidui in front of the tzadik and and so forth. The the kitzur goes on, he says that a tzadik is constantly being מבקש, מחפש, a tzadik is constantly searching, seeking for ways to be megaleh the ratzon of Hakadosh Baruch Hu. And the the way that we explain this when we in in the last shiur is that when you know, there's a difference in looking looking backwards and looking forwards, or top-down, you know, bottom-up approach versus top-down.

What we mean by this is that, we'll speak very briefly for for now, if a person finds themselves on a certain stage and they say, "What can I accomplish?" they can come to appreciate the things around them and they can come to, you know, to understand their avodah, given the, you know, given the canvas that they find themselves operating on. But that's different than let's say a person, there is no canvas yet or there's a there's a blank canvas and a person wants to create something, they want to draw a picture.

And in this case, it's not that there's a canvas printed with a background and now they're going to think about the best place to put the subject of the painting, but rather they're going to design the entire canvas, they're going to design the entire program solely to facilitate, to direct the person's attention, every single detail to bring out the you know whatever the main part, whatever the subject of that particular project is going to be. And we said that Hakadosh Baruch Hu, סוף מעשה במחשבה תחילה, Hakadosh Baruch Hu created the world בשביל תורה, בשביל ישראל. Rashi speaks to that in the beginning of בראשית.

And therefore the entire beri'ah, we're we're not talking right now or yet about exactly what that is, but עד כמה that that כלל ישראל is going to be the focus of the entire beri'ah, and there is no point to the beri'ah but for כלל ישראל, but for תורה. We know that that the Midrash says that it says יום ראשון, יום שני, יום השישי. What's the ה? What's יום השישי? It's the the sixth day, the sixth day of Sivan. It's the day of קבלת התורה. There's מחלוקת in the Gemara which day of סיון קבלת התורה was on, but that's that's a separate issue. That the the entire בריאה is is תלוי in the קבלת התורה, and Klal Yisrael is the כלי for קבלת התורה. ישראל ואורייתא וקודשא בריך הוא חד הוא, it's one.

And therefore the entire בריאה was dependent on Klal Yisrael accepting the Torah. Now, even though yes, the Torah was not given on day one, the example and the discussion that we had is much like if a person makes a dough, that dough is not food, that dough is טבל. It's a person's חייב מיתה if they eat that dough until until there's הפרשת תרומות ומעשרות are separated, right? It's בשביל ראשית. It doesn't even even though there's a dough there before something is separated, a חלה comes later, ביכורים comes later, right? Even though sometime something is separated later, but nevertheless that's what actually gives a definition, that defines the entire thing.

And here also, the world gets its meaning from Klal Yisrael, and and therefore very much in line with Rosh Hashanah, Just this the Rabbeinu didn't speak out in the Torah, but it's we we mentioned it at the end of last Torah, a person does not own, let's say, their own existence. They didn't exist before they were created, so we can't say that we own that that that we are in life. But however, Hakadosh Baruch Hu creates us and there's a certain למען, there's a certain "so that", we have חיות in order that we can fulfill רצון השם. And therefore, when we fulfill רצון השם, then Hakadosh Baruch Hu, the same way that we have התפארות in Hashem, which we didn't discuss yet, Hakadosh Baruch Hu has התפארות in in in Klal Yisrael.

In other words, the malachim, let's say, and we're speaking out a little bit more by way of introduction, but I think will be helpful, a person can design an exquisite machine and it will operate the way it does. For our purposes, let's say, malachim, where, you know, whether or not they have some level of בחירה, there's different מאמרי חז״ל, but for our purposes they have such clarity that they're effectively a very, very high level of machine. But that doesn't necessarily If I have the power to create something and and and I do, that doesn't necessarily mean that that that that's the only emet, the only truth, the only way. It means that I have the power to create something.

Or if there's, you know, two different forces, one is more powerful than the other, then it just means that A is more powerful than B. Where is it that there is an expression of מלכות, אין מלך בלא עם? That's where there is a certain bechirah, where where there's some sort of an independent daat, and that that daat, that being Klal Yisrael in this case, the the human beings that have bechirah, they're able to acknowledge and say Hakadosh Baruch Hu is ה׳ מלך, ה׳ מלך, ה׳ ימלוך לעולם ועד.

When we're able to say and be מקבל עול מלכות שמים, we're going to talk soon about our tefillin, we wear tefillin when we say Shema, when we have עול מלכות שמים, the way that we've said in the past, you know, if there's two ways of doing things, and I say one, and you say two, and my way is better, that doesn't mean it's the only way, it means it's better. But when a person is מקבל עול מלכות שמים, and an ol is an ol, in other words, if if if I say two plus two is

four, and you say two plus two is five, and then I bring two apples and put another two apples, and I put them together and it's four, it's not that I'm right and you are wrong, it's that I'm I I said emet, and you have no position at all left. When we are מקבל עול מלכות שמים as an ol, and we acknowledge that Hakadosh Baruch Hu the Hakadosh Baruch Hu is the only emet, at that point, then רשעה כעשן תכלה. It evaporates. There is there is no more ra. It's one of the reasons, by the way, that as we go into Yom Kippur, to Neilah, we make a kabbalah.

One of the things that we've discussed in the past is that we take The idea of a kabbalah could be the smallest thing in the world, that we take one element and we say that once there's a kabbalah, it's set in stone, there's no bechirah with that. We acknowledge that, as much as we run around all day and we think that we have bechirah between A and B, when a person carves a certain thing out and they say there's no It's like they're taking their bechirah and they're giving up that bechirah, they're saying, "At least

for this little nekudah I could tap in into, and that will be a that will be an anchor into recognizing that, as I do this thing that I was mekabel, there is no bechirah, because that, you know, that there is only one emet." And therefore, Hakadosh Baruch Hu created the world in order that there should be a Klal Yisrael with bechirah, and and Klal Yisrael should use their bechirah to be ממליך מלך מלכי המלכים הקדוש ברוך הוא, and that's hitpa'arut that Klal Yisrael, we wear the tefillin shel rosh, that Klal Yisrael is going to take in Hakadosh Baruch Hu, and that gives that that gives meaning to the entire בריאה, and the entire בריאה is designed for that.

And therefore, if a person, the tzadik, if a person really they're able to step away from their bias, they have hitbatlut, they're totally tapped into רצון השם, they're able to look into the בריאה and see רצון השם, they're going to be able to connect that also with Klal Yisrael, in terms in a general way, and also in a פרטי פרטיות way, because since the entire בריאה is designed to support and facilitate and be a be that canvas on which Klal Yisrael has an avodah and connects with Hashem in a general sense, and in an individual sense, and in a פרטי פרטיות way.

There's there's the nation of Klal Yisrael, there's the 600,000, so to speak, individuals that make up the the nation of Klal Yisrael, but which is not just a, you know, like a a song, but it's an it's an orchestra. Every person has a different part to play. And then even within each individual musician, one, you know, one arm might be supporting the violin, the other one is has the bow with each individual, or maybe we just have different stages of life. So there's the general, there's the specifics, and then there's the specifics of the specifics. And then these in these three ways, the the the entire בריאה is supporting every element of Klal Yisrael that's supposed to go and achieve a שלמות.

And since the the tzadik is the one who is constantly searching for this רצון השם and comprehending, finding it through this exp- expression of התפארות that Klal Yisrael has for Hashem and that Hashem ultimately has in Klal Yisrael, bringing this from בכח אל הפועל, but a total expression of רצון השם. In that case, it's the tzadik, we haven't not fleshed out yet, that's what brings the yirah and the ahavah out, the relationship, this dynamic between Hakadosh Baruch Hu and Klal Yisrael, and ultimately once Klal Yisrael fits into this picture then the other nations will also have a yirah for for Klal Yisrael. And okay, let's jump back into the paragraph and continue on our way.

So Rabbi Natan is coming off these ideas that we discussed last time and that we just gave a nice introduction I think for. So, א, כי התפארות שהשם יתברך מתפאר בישראל, the התפארות, it's hard to define the term, but we get a feeling for it, and we spoke about it a lot last time, the idea of a פאר, of a splendor, of of a beauty, so we're not going to be able to really explain it each time because it's a it's a concept. כי התפארות שהשם יתברך מתפאר בישראל הוא שורש הבריאה, the שורש, the the the שורש of the בריאה, if if you would look at a seed, then you wouldn't necessarily, you know, you cut it in half, what's there? A seed.

You're not going to look into it and see the the the tree and the branch the the bark and the trunk and the branches and the flowers that will ultimately come out, but when you see what comes out afterwards, then you can trace it back and say that all of this was initially within the coding that was placed in the seed. So this התפארות that Hakadosh Baruch Hu has for Klal Yisrael, which is the entire reason that Hakadosh Baruch Hu made the בריאה, so that is the שורש הבריאה, that was inherent in the in the original רצון that הקדוש ברוך הוא created the world.

The example that we gave last time: a person wants to have a home, there's different reasons, a person who want to live next to work, a person can need a vacation home, a person can need someplace to house their family, all of that is going to be however the person goes about makes their house. And now a person goes and they live and they have a place to live, they have they have a nachat, they they sit there and their רצון was brought to fruition, all of that is inherent in the original רצון, it just wasn't fleshed out as such. היינו כלליות התפארות של כלליות ישראל, the general התפארות that הקדוש ברוך הוא has for Klal Yisrael as a nation, מה שהשם יתברך מתפאר עם כלל ישראל, זהו שורש כלליות כל הבריאה בכלל.

One level is the the the התפארות that הקדוש ברוך הוא has as a unit, as an entity, as a whole. Sometimes the whole is greater than sum of its parts. Interestingly, by the way, I have not actually seen it in years, but there's a a a book which I think was actually maybe put together based on like group study sessions with college kids called, I think it's called, If You Were God by Rabbi Aryeh Kaplan and it goes through like a similar a similar dynamic, a similar discussion if הקדוש ברוך הוא created the world and and how He would do it if if this was His plan and and and putting, you know, putting a a particular nation that that He was going to correspond with.

But in any event, so in line with הקדוש ברוך הוא'ס תכלית הבריאה is that Klal Yisrael as a whole, besides for the fact that there's different individuals and different classes of individuals, right? As a חכם, רשע, תם, שאינו יודע לשאול, there's there's going to be a spectrum of individuals, but Klal Yisrael fulfills this function. וכן פרטיות התפארות, then there's going to be different individuals, מה שהשם יתברך מתפאר עם כל אחד מישראל בפרטיות. And the the mashal we gave it in the last Torah, we have not necessarily a building, you can have, you know, 99 floors

of a building and you don't put the 100th on, but let's say and you have an arch and the arch is made up of 600,000 different pieces until the last piece is, you know, looking back you could say that the the the arch is a self-supporting structure, in certain ways it might be a very strong structure, even stronger than a building, but until the last piece is in, none of it will stand. So I think what they do is they build it around a frame and then they pull the frame out. Rabbi Aharon Lopiansky does use this mashal to discuss certain things, I don't remember the context he used it in, but the the the arch is it's everything or nothing, it's it's a שלמות.

We discussed it in terms in Torah ב', in terms of, you know, all the תפילות and, you know, having certain things in place before before the גאולה can come, משיח can come, but in in this context, you have a self-sustaining, a a supporting structure that's incredibly solid and that that solid thing, once it's all together it becomes one unit and there's no point, you don't distinguish between any different part of the arch, whether it's the, you know, the key it's that last stone you put in, whether it's something at the base, at the end of the day, that the the pressure might be evenly distributed and it's totally sustaining.

But however, what each piece does, if one of those pieces is weak, so then the entire thing will be weak, and each piece has its own avodah and its own שלמות as well. So, inasmuch as you have התפארות for the entire structure, if the if this arch is made up of a bunch of different blocks, which might be different shapes and and distributed, once it's all together it's evenly distributed, but each piece might be a little bit different. So, each one has also its own avodah and its own tikkun to make. זהו שורש של עשיית דבר פרטי של בריאה שנברא בשביל זה התפארות. So, הקדוש ברוך הוא also, the the בריאה is designed to support Klal Yisrael as a whole. And then there's a lot of different moving parts to the to the בריאה.

You know, depending how close to Earth your telescope is, you might see you might have one vision of Earth, and depending how narrow you go in, you're going to have the desert, and the ocean, and the the rainforest, and all sorts of things. There's going to be all sorts of specifics to the בריאה. And depending where you are, your your perspective, each one would be an entire ecosystem, an entire universe. You know, whether you're at the depth of the ocean or or or if you're in a rainforest. So, in in a כלליותדיק way, the בריאה relates to Klal Yisrael, and in a more specific, פרטיותדיק way, it will relate to individuals. וכן בפרטי פרטיות. And then, each individual has its own פרטים.

The התפארות, the example that we gave is you might have a, you know, an organization. The organization might have a chesed arm and a gevurah arm. They might they they might have within, you know, a corporation there might be subsidiaries. One of those subsidiaries is a company that's designed to give out charity to the poor. The other the other one is a police department. And then, within the chesed organization, you're going to have the one that is going to look for needy individuals, and then there's going to be the one that has the budget to

make sure that that the chesed organization doesn't go bankrupt, and they're still able to, you know, pay the rent on time, or that they don't just give the entire allotment of of money to the first person that walks into the door, or they don't just give it without any strings attached to somebody that might, unfortunately, let's say, be a drug addict or abuser, or might use the money for the wrong purposes. So, depending how you can have how broad or narrow of a view you have, you'll start breaking it up. From a from a sky-high view, this is a chesed organization. Once you get into it, the chesed organization itself has a chesed arm and a and a disciplinary arm.

And then if you work within any one of those organizations, it would further break up. So, we have the כלל, we have the פרט, and then כן פרטי פרטיות, שהתפארות שהשם יתברך מקבל בפרטי פרטיות מכל איבר ותנועה של כל אחד מישראל. That the even within every individual, there's a there's a he has a life, he has teenage years and adult years, different ways that he responds within different circumstances, and even different movements, different reactions. זהו שורש של פרטי פרטיות של בריאה, דהיינו של כל איבר ואיבר בפרטי פרטיות של כל נברא ונברא. And this is again, you can spend on any one of these lines is incredibly rich.

But the entire בריאה responds to and not just responds to, because it's not even its own entity, but it's there to support and bring out Klal Yisrael. It's not always so clear. There are going to be places in the world where no Jew maybe has ever stepped foot. Maybe that exists, so that we could just make use that as a mashal right now. But the entire בריאה is there to support and compliment and bring out and for the tachlit. And בשביל ישראל, בשביל בשביל תורה, is there for Klal Yisrael in a general sense in of the world, and in specific and a specific specific sense of the world.

And it corresponds also to Klal Yisrael in a general sense, and in an individual sense, and within every individual that has every part of their avodah. והכלל, כי עיקר הבריאה היה בשביל התפארות שיתפאר עם ישראל. That the entire עיקר הבריאה it was for התפארות that HaKadosh Baruch Hu would have with Yisrael. זה התפארות הוא השורש והחיות של כל הבריאה. And this is what's chiyut? Chiyut is a like an and a a dynamic flow of energy. Right? The example that I gave before, if you have a leaf that's vibrant and it looks wonderfully green, and then it falls off the tree, then it's essentially dying a slow death.

And if you have a leaf that's maybe turning brown, but at the end of the day it's attached to the tree and it's drawing it's drawing nutrition and sustenance from the tree, so then it's still alive. It still has a a flow of life. The chiyut, the shefa that's invested in the בריאה, the and the shoresh of that חיות, בכללות ובפרטיות ובפרטי פרטיות, is ultimately all of that is Since Ratzon Hashem is that there should be a Klal Yisrael and that Klal Yisrael should fulfill a function. And yes, that sometimes it's not always clear. Sometimes, in an individual sense, we might, unfortunately, perhaps not be using our bechirah as we should.

But ultimately, Klal Yisrael, and Klal Yisrael being a a כלי קיבול for Torah to bring out to bring out Torah, to be Kabbalat haTorah and be מקיים תורה, and all of and and to use the בריאה for avodat Hashem and to look for Ratzon Hashem, that is the reason for the chayut. That's the reason that Hakadosh Baruch Hu The world does not have its own momentum. The reason that Hakadosh Baruch Hu continues to sustain the world and to be מגלגל, so to speak, in an ongoing way, and to invest shefa in the world, is all because of Klal Yisrael in every aspect.

כי כל הרצונות של השם יתברך בבריאת עולמו, because all of the רצונות that Hakadosh Baruch Hu has in the creation of and the continued creation of His world, בכלל ובפרט ובפרטי פרטיות, היה כפי התפארות שמקבל מישראל, is למען, like we we said, it's not זכרנו, we all want to be remembered for life. We don't ask for life so that we can enjoy steak, and wine, and clothing, and whatever it is. The ikar part of that statement is למענך, זכרנו לחיים מלך חפץ בחיים למענך אלקים חיים. When I say Hakadosh Baruch Hu, I'm in the army and in order to achieve my task, I am going to need a uniform, and I'm going to need the appropriate weapons. So all of that folds into the purpose for which I'm asking.

If I'm going to be a give these shiurim, I'm going to need a microphone, and I'm going to need the sefarim, and I'm going to need time to do it, and I'm going to need maybe מנוחת הנפש, and ישוב הדעת, and not to have to use the time doing other things. There's a lot of things that go into when a person achieves a certain goal. If a person is going to be a teacher, they're going to have to have, you know, their mind not in a thousand places, and maybe they're not going to have to spend the entire class setting trying to figure out how they're going to make rent. In any in in any different thing.

So a person, I think we mentioned last time, if you're going to based on a a drasha that Rabbi Frand gave at the one of the the Siyum HaShas, the first one in MetLife Stadium, he was talking about Rabbi Nosson Tzvi Finkel, but, you know, we said if if you want everybody's davening to win the lottery, well did you did did you do you have a plan? What would you do? It would be irresponsible to give somebody $100 million if they have no idea what to do with it, and they've never been in that stage of wealth.

They they would just it would just be gone sooner than they got it, and it wouldn't necessarily affect even even if they had peace of, you know, a certain presence of mind, maybe it wouldn't affect their family properly. Does a person have a plan for what they're asking for? Once you have a למענך, and you have a plan, so now you could say It might not be the right plan for you anyway, so Hakadosh Baruch Hu will give you the right answer, which might be no. But if you don't have a plan, you don't know what you're going to do, so then you're not going to, you know, on what basis are you asking?

So over here, that it the the plan Hakadosh Baruch Hu kevayachol's plan for the world was the התפארות from Yisrael. That's what supports, and that's what the world is in line for. Without without that plan being in place, then there's nothing to support that plan. And he says, ובכלל ובפרטי פרטיות כי כללות הבריאה נבראת בזאת התמונה, this is the תמונה, this is a certain way that the בריאה was created, ובזה הסדר, and there's this particular order that the Torah, we have we have an order of זמן. Why is there an order of זמן? I mean, to us, this is inviolable. You know, time and space, what do you mean if the world wouldn't have space?

Something I'm standing over here, and then 10 feet to my left is something else, and we can exist at the same time in different places, or we could be in the same place at two different times, but I can't be in the same time in the same place as something else. But that's a that that's a matrix, right? In other words, you're one place on on the graph of space and time, and I'm at a different place. That dynamic, Hakadosh Baruch Hu could have created the world differently if He wanted to, but now we have a calendar, and we have zmanim, and we have the way that shefa comes to the world, and we have avodah.

So Hakadosh Baruch Hu created the world in a particular way, והנהגה שיש לכללות הבריאה, and a certain way that Hakadosh Baruch Hu leads the world, כפי כללות התפארות שמקבל מכלל ישראל, and all of this was למען, we say למענך for Hashem. Hashem is saying למען ישראל, למען the התפארות that Hakadosh Baruch Hu will get from כלל ישראל. He created the בריאה to support that התפארות. וכן כל דבר בפרט, נברא בזאת התמונה ובזה הטבע. Every single specific thing was created also with a certain צורה, a certain תמונה, a certain picture, a certain characteristics, a certain nature, כפי פרטיות התפארות שמקבל מכל אחד מישראל בפרט.

And all of it is to support this dynamic, this this this result that Hakadosh Baruch Hu should ultimately have a התפארות from כלל ישראל, in a general sense, in an individual sense, וכן בפרטי פרטיות כנ״ל. ועל כן הצדיק, right, I mean, we didn't get into tefillin yet, but if a if a person if a person would have I mean, it sounds silly, if our legs would be shaped like arms, and our arms would be shaped like legs, then we would not be able to put on tefillin the same way, besides for all those other problems. But there's a certain there's Hakadosh Baruch Hu wanted that כלל ישראל should put on tefillin.

I mean, I'm sure that there's a million examples that we could get into, so I'm I'm I'm saying this in an incredibly one-dimensional way, but but but the the the התפארות that Hakadosh Baruch Hu gets from the way that we put on tefillin would be different if our bodies were shaped differently, and therefore, one of the factors that that was decided, the way that our individual limbs were shaped, was that we have to put on tefillin, right? But that and and there's there's million endless examples. ועל כן הצדיק על ידי שמוציא התפארות שהשם יתברך מקבל מישראל תמיד, since Hakadosh Baruch Hu finds the התפארות in every element of creation, a tzadik is able to see this linkage.

He's so tapped into the בריאה and understanding רצון השם בכלל ובפרט ובפרטי פרטיות, על ידי זה הוא יודע טעם כל הרצונות שיהיה להשם יתברך בכל הבריאה. If you can see how the בריאה is interconnected and interdependent, and all going towards the tachlit of כלל ישראל, בכלל ובפרט ובפרטי פרטיות, so then you will be able to work your way backwards and understand רצון השם בכלל ובפרט, כי כל הרצונות של הבריאה בכלל היה כפי התפארות שיקבל מישראל בכלל כנ״ל. And this is the the koach that the tzadik is able to have.

We have our own bias, and we have our negios, and we don't have as much Torah—you might need to have your your fingertips on כל התורה כולה to do this because you know, very often if if you want to know how I feel about a certain topic, you might need to know how I feel about other topics in context to understand why I'm reacting to a in a particular circumstance the way that I am. You might need to know my history, right? So כל התורה כולה, the Torah is is the way that Hakadosh Baruch Hu packaged, he was מצמצם רצון השם to convey to us.

And a person who has the knowledge of כל התורה כולה and they live it, and they incorporate it into their emotions, and their head, and their their לב, and they don't have their own biases based on their own תכונות הנפש, but they're able to to use what they have as part and and have hitbatlut towards the Ein Sof and towards Hakadosh Baruch Hu, and now the way that they relate to the בריאה, they're going to see in the בריאה an expression of רצון השם, and they understand that all of this is coming out to bring out this פאר, הקדוש ברוך הוא's התפארות of Klal Yisrael, and they're going to see רצון השם in the בריאה. והבן הדברים היטב כי הם דברים עמוקים מאד. These are very, very deep ענינים.

ומהם תוכל להבין גדולת הבורא יתברך וגדולת ישראל וגדולת הצדיקים אמתיים. When we see this, I mean, we read the words, we we we can say the words to really understand the the גדלות of הבורא יתברך, like אין סופיות, it's infinite, can't even speak to that, what whatever that means, but at least vis-à-vis us, הקדוש ברוך הוא is הגדול, you know, that גדול is otherwise relative term, but the גדולת הבורא יתברך, the גדלות of Yisrael, Yisrael is is literally bringing out, not not just bringing out, is supporting without with- without talking about Yisrael, not only just

that there's a reason that the בריאה is there for Yisrael, but every single aspect of Yisrael of the world ties in to Klal Yisrael, and we give power, it says the פסוק צור ילדך תשי, Nefesh HaChaim talks about it, that הקדוש ברוך הוא turns on and off the faucets of shefa to the world, it's as if kivayachol we give strength or weakness to הקדוש ברוך הוא because הקדוש ברוך הוא is is reactive to us, he will give more or less shefa to the world based on our actions, the גדולה of Yisrael, and the גדולת צדיקים

אמתיים, and the צדיק אמתי that's able to to bring out this relationship and מגלה it in the בריאה and to the rest of כלל ישראל, איך הם מסתכלים בעולם שיודעים בכל עשב ועשב, every blade of grass, וכן בכל נברא שבעולם, every creation, טעם תמונתו וכחו והנהגתו בפרטי פרטיות כנ״ל, and they can tell you why everything is the way it is. A person who is really tapped into this, you know, we're not over here talking about נבואה or רוח הקדש. Maybe a person would need נבואה or רוח הקדש to get here, but that that's not what we're talking about.

What we're saying is that a person who is on this level, at least to understand in principle what we're saying, will be able to look into the בריאה, and they're going to know how to do a surgery, why current events happened, they're going to know how everything fits, how everything fits together. The צורת האדם, the צורה of the בריאה, the צורה of the עולם, everything is going to be in a particular balance and שלמות, and when one thing is out of balance, they'll look into the בריאה and they'll say, "Well, this is reflection of of

that, and the reason that that that a particular צרה, a particular גזירה, something good happened is you know, there's a there's a stress towards one side or the other and things are out of balance in the world because Klal Yisrael is out of balance in this particular area, and this is this is what's corresponding." ועל כן הארכתי לחזור דברים מגודל דקותם ועמקותם. And therefore, says Rabbi Natan, "I went long to go over these things because of their subtlety and because of their depth." And now that we explained how a tzadik is able to to to

see, to bring out the expression, the התפארות that Hakadosh Baruch Hu had has for Klal Yisrael in general and specific, in the פרטי פרטיות, and through this, it's going to be מגלה the reason the for the רצון השם in every single element of the בריאה, we are now going to go back with what we started what we started off saying that the מידות of yirah and ahavah, we can only achieve through a tzadik. The tzadik the way that we relate to Hashem, you know, we only relate to Hashem through our own eyes. The tzadik is the one who is able to open our eyes and open up the window into what's really going on.

So the true way to tap into yirah and ahavah is only going to be through the tzadik who's able to open up through this lens, and we're going to explain also the סוד of the mitzvah of tefillin and the tefillin of Hakadosh Baruch Hu, that the Gemara says that our tefillin has pesukim that that glorify, they talk about the יחוד of Hakadosh Baruch Hu, and Hakadosh Baruch Hu has kivayachol kivayachol corresponding tefillin. What is the tefillin that address the התפארות that he has for Klal Yisrael?

ועל ידי זה שהצדיק מגלה התפארות שהשם יתברך מתפאר עם עמו ישראל, that the tzadik is able to reveal this התפארות that Hakadosh Baruch Hu has for כלל ישראל, שעל ידי זה נתגלין כל הרצונות של הבריאה כנ״ל, that through this he's able to be megaleh the ratzon that Hakadosh Baruch Hu has in the entire beriah, because, again, it's one level removed, so to speak. Once once I see what your ratzon is, I'm going to I'm I'm going to tell, you know, if you have a certain car or a bicycle, whatever whatever it is, now I can

go back and say, "Oh, the reason that the bicycle was developed this way, cars were developed this way, is because now that I see what the whole tachlit of you coming to this world was to get from point A to point B, and the way the best way to go from point A to point B was in this type of a car, and if the car was structured this way, then that would it would have other benefits, but it would not support the tachlit." You know, I'm going to be able to say, "Well, the world

was a medium and a vehicle for Klal Yisrael to achieve its tachlit." Now I can work my way back, and I'm going to be able to say, "Well, this is what the way the world is the way it is." And it's going to be in every single element of the beriah, like we've been it's hard to even, you know, try I'm trying to stay as streamlined as possible, because it's so all-encompassing. על ידי זה נתגלה יראה ואהבה. This is going to be megaleh the middot of yirah and ahavah towards Hakadosh Baruch Hu. And first we're going to explain yirah, and then we will explain ahavah. And and and this is not just Rabbi Nachman, where we have וגילו ברעדה, we'll tremble we we will rejoice in our trembling. What's What's really yirah?

There's There's yirah we talk about yirah in terms of יראת עונש and in terms of יראת הרוממות, but yirah is an an an awe. The more that you realize the a dynamic with with with with something, and you're in in awe of it, in other words, it's reactive to something from the outside. So the the example that we gave one time before is let's say you have a little kid sitting on the גדול הדור's lap. You know, you think about somebody, whoever to you is the you know, the utmost in in royalty or or or in something that's impressive, and all of a sudden a five-year-old kid comes out and he says, "Me and Me and the king, we're we're good friends! He puts me on his lap, and he gives me a lollipop.

He loves me, right?" And if you have a person who's 15 or 20 years old and they say that—could be this example came from something Rav Aharon Lopian said—and and they say that, then it's a meaningless it's a meaningless statement, and it would sound silly for them even for them even to say that. Why? Because the the three-year-old doesn't even know who that this person is the גדול. He might think that it's a very nice, gentle person with a long beard who seems to have a lot of majesty. If a if a person would recognize who they're talking to, it could be that they would be horrified for the way that they that they spoke to them that they spoke to them originally, right?

So the more yirah that the more that you you have the more yirah that you have, the more that you're in awe, and that's going to generate a certain reaction. We discussed this in one of the earlier torot when we talk about teshuvah al teshuvah. Imagine a person's rebbe is not there, so somebody is a substitute for the class. And then they they said something, and they said something which was perfectly, let's say, respectful to speak to a rebbe of the class. And then all of a sudden they realize somebody tells them that it was the ראש ישיבה that took over the class, and they said, you know, "I I I I spoke to the person. Maybe I didn't speak in third person, or I didn't wait for them to finish speaking.

I was arguing." All of a sudden they say, "Maybe we should have always respect for rebbe," but now all of a sudden they take a step back and like, "Oy, I I I didn't realize I was speaking to the to the ראש ישיבה." And then let's say it's a yeshivah that has, you know, five different divisions, and they say, "No, that wasn't the ראש ישיבה of this particular yeshivah, this was the ראש ישיבה of all five yeshivot or this was the the main ראש ישיבה of the whole organization." And then they say, "Oh, but this

person also he's the, you know, the chief rabbi of that region, you know, that that that, you know, side job." And and the more that you realize that's why a person does teshuvah al teshuvah, the more that we grow, the more that we have an appreciation of Hashem, the higher that we appreciation we have for Hakadosh Baruch Hu, and the higher appreciation we have also of our deeds, of an aveirah, of of of the the destruction that we did in the world, the more of an appreciation we have, the more in awe we are, the more that we can even maybe revisit our original deed and our original teshuvah, and the closer that we get to Hakadosh Baruch Hu, the more in awe we are.

The other part of that is the more that we have awe we have, the more that we want a d'veikut, the more pleasure we have that this person is willing to take an interest in us and that he gets nachat from us, that makes us feel just totally that that we lose ourselves, that that that this person that we just described is taking an interest in every time that I tie my right shoe first instead of my left foot, or which limb I wash first in the shower, that's an overwhelming sense of of d'vekut and love and nachat, and and and just pleasure, and and ahavah in there. And the more and the more close you get, the more you have a yirah.

And the more yirah you have, the more of a d'vekut you want. So the yirah comes first, the yirah because it's external, it's responsive to something external. It's a relationship I have vis-a-vis you. And the ahavah is hitbatlut, that I feel one with something, that I want to cleave to it. We we read, I think, Rav Chaim Kanievsky's, what he was bringing, I guess, from Biur Halacha of ahavah last time, from Shoneh Halachot. So yirah and אהבה, גילו ברעדה, these go together, but we start off talking about יראה. כי על ידי התגלות, through the revelation of the התפארות, נתגלה היראה, then there is going to be a גילוי of יראה.

וכמו שעל ידי התגלות התפארות של ישראל, שהם מתפארים עמו יתברך, and through the revelation of the התפארות of ישראל that they are מתפאר with הקדוש ברוך הוא, על ידי זה נופל יראה on the other nations, we're going to have to speak this out in a second, כי התפארות של ישראל that they have in הקדוש ברוך הוא, הוא בבחינת תפילין שנקראים פאר. Now the Rav Chaim Kramer's note brings over here, he says the Rebbe is now going to explain how this התפארות which which Hakadosh Baruch Hu takes in Klal Yisrael brings us to fear Him.

He begins by drawing an analogy to the התפארות that we ourselves take in Hakadosh Baruch Hu, because the Jewish take pride in Hakadosh Baruch Hu, and they are מתפאר, they exult in their acceptance of His kingship, and the element of fear descends through the Jews and is revealed among the nations. And now the Rebbe goes in detail, the gentiles then translate this fear into fear and awe of the Jews themselves. There's going to be a little bit difference. The analogy is interesting. This is my take on it. If you have a different take, certainly maybe there's room for both. And what there is, I was trying to work on it, but feel free to contact me.

But but in any event, we're going to be talking about the התפארות that Klal Yisrael has on Hashem and the hispa'arut that Hashem has in Klal Yisrael. And there is a little bit of a difference, although it could be that in a certain sense, almost like a flywheel, that the the hispa'arut that Klal Yisrael has in HaKadosh Baruch Hu, vis-a-vis the the צדיק, is that we we have a bechirah, and when we feel, when we look in the bri'ah and we appreciate and see that every single is the tachlit, that there is no extra pieces,

everything is by design, nothing is it's not a clockmaker's universe, nothing is running on its own, nothing has its own momentum, that HaKadosh Baruch Hu is is with השגחה כללית and השגחה פרטית, and every single blade of grass, and He's our biggest fan, He wants our success more than we want it ourself. You can picture a parent sitting and watching a kid about to take his first steps, or when the parent takes the training wheels off and the kid is wobbling and thinks thinks that all of a sudden why did my why did my father let go?

And and the father sees the kid angry or upset that the father is not watching him, and in a certain sense, the father's watching him even much closer than he was originally, just hoping that the kid can now be able to start developing those skills on his own. In fact, he didn't even take the training wheels off until the kid was ready. Now that the kid graduated, that's when he took the training wheels off, and instead of just sort of like being on his phone, let's say, and following the kid behind the bike and sort

of holding on to the handlebars, he's now walking with his hand one centimeter under the under the bike, ready to catch the kid if he falls over, with 100% attention so that nothing dangerous should happen, with utmost in focus. And and and and the kid is scared, maybe he he feels like like the father let go, and totally different perspective. But who's really rooting for the kid's success? Who's going to get nachat in the kid's success? It's going to be it's going to be the parent, it's going to be the father. So when the Jews have this feeling that we are able to bring out this רצון השם, and Hashem is watching us, and we appreciate the world, and we have hispa'arut in HaKadosh Baruch Hu, bring chayut into the world, that's one thing.

And and and then when we attach ourselves up, we open the channel, open up the channel between us and HaKadosh Baruch Hu, we become an extension of that, an expression of that, so then that yirah spreads to then the the the goyim will have yirah of Klal Yisrael. The hispa'arut that HaKadosh Baruch Hu has for Klal Yisrael is different, the the way that that I'm reading it, again, even though we're bringing an analogy, the hispa'arut that HaKadosh Baruch Hu has for כלל ישראל הקדוש ברוך הוא has hispa'arut that Hashem is the one that decided to create the world. In other words, it's not that we Klal Yisrael appreciates that Hashem's watching them and that they have come in line to appreciate this, and that they're doing what they're supposed to be doing.

HaKadosh Baruch Hu is the one that did it. HaKadosh Baruch Hu is the one that created the bri'ah, and now, really, he could have created a bunch of machines, he could have created a world full of malachim and animals, and yet he created this being with bechirah, and the ultimate expression, we we spoke at least in two separate תורות already, that the ultimate כבוד השם is when those who are farthest away, gerim and בעלי תשובה come, and they're the ones who acknowledge the greatness of HaKadosh Baruch Hu, that's a greater kavod. When the people that seem to have a shifted perspective and their own biases and their own priorities, and they realize that, no, HaKadosh Baruch Hu is not only a priority, he's the priority, that is a that that אין מלך בלא עם.

That's where the gilui of HaKadosh Baruch Hu, that there only is one emet, and that everything else evaporates. That's and that הקדוש ברוך הוא created the entire briyah for there to be this challenge and this this this being with bechirah, and that they choose the right thing, and הקדוש ברוך הוא has this hispaarut, and that's an expression of Torah, and it brings Torah into the briyah, and it אסתכל באורייתא וברא עלמא, that that that it shows that the entire world is an expression of Torah and Klal Yisrael together. That's a different hispaarut, that that's a different relationship with they're they're both a hispaarut and an expression of of of inner and outer beauty and full integration, everything coming together, but depending which direction you're going, it's a little bit different.

So let let let's see that inside that we're going to be talking about you know, otherwise I think it's a little bit confusing originally, because we seem to be talking like almost as a parallel like in one breath: the hispaarut that Klal Yisrael has for Hashem in their tefillin, and the hispaarut that הקדוש ברוך הוא has for Klal Yisrael, which is is expressed as הקדוש ברוך הוא's tefillin. So they're both coming to the same point: the more that we have a hispaarut for Hashem, the more that we're doing the right thing and הקדוש ברוך הוא

has a hispaarut in us, and the more that we recognize that that we're mispa'er in Hashem, that's what I said like a little bit of like a flywheel approach, but they're they're two different sides seemingly of that equation. So again, we start off with כלל ישראל, כי על ידי התגלות התפארות נתגלה היראה, כמו שעל ידי התגלות התפארות של ישראל, that כלל ישראל מתפארים עמו יתברך, through this, this yirah extends to the goyim, when they see in a bechinah of tefillin that are called peer.

The Gemara already says, Chazal in Berachot and Sukkah say פארך חבוש עליך, that the that through Klal Yisrael wearing the תפילין של ראש, that goyim are going to get scared, but over here it's relating to the word פאר, ועל ידם, through the תפילין, נתגלה היראה, כמו שאמרו חז״ל, אומרים בברכות, מניין שתפילין הם עוז לישראל, where do you see that tefillin are the strength of Klal Yisrael? And there's going to be a pachad on the גוים, שנאמר, פסוק in דברים כ״ח י׳, וראו כל עמי הארץ כי שם ה׳ נקרא עליך ויראו ממך, and they will be scared, they will be scared of you.

Now, the the Rav Chaim Kramer does point out in one of his notes from from Rav Zusha of Anipoli, that this is not just meaning he says he was one time walking through the market while wearing his tefillin and all of the goyim fled, and they asked otherwise, why other other Jews wear their tefillin publicly and yet does they don't have this reaction, so he says, it doesn't say that the tefillin should be upon the head, it says that the tefillin should be in the head, and therefore it's not enough to wear the tefillin, we're talking about really the idea of tefillin and what they represent, not just the outer trappings, and the way that we explain that, that that's almost like כנגד the whole idea of פאר as well.

ונמצא שעל ידי זה התפארות שמפארים ישראל שמו יתברך, through this התפארות, and we we spoke about it just now at length, that Klal Yisrael has for Hashem, על ידי זה נופל יראה on the עמי הארץ. It's going to generate this external reaction of yirah towards the the rest of the nation, I sorry, to the rest of the nations, as they relate to to Klal Yisrael being focus of the briyah. There's a Rav David Gottlieb has a book called 'Reason to Believe', proof, not 'Reason to Believe', that's a different book, calls it the Okay, I I have have to look it up.

I I I I heard him speak about it, I didn't read it, I've been meaning to read it, but I believe one of the things talks about that the Jewish nation defies all defies defies all everything about the the way that the briyah should work in terms of nations coming into being and the way that there's a cycle and that nations ultimately come to an end, and I assume talks about common land and common language, and if you look, you know, the all of the evidence, empirical evidence, you look at all other nations since the

beginning of of of the way that we know it, the Jews are following a different model, and it doesn't make sense, and therefore, if you're a thinking individual and you see that the briyah responds to the Jews, you know, it causes you to have to acknowledge and come up with some sort of an approach. If your approach is just going to be sort of like, you know, well, they they were lucky, I mean, the Ramban already discusses He's talking about the idea of nissim.

Our Torah is full of nissim, that the that the idea that the Torah explains that whether or not there should be abundance or drought should respond to the actions, the thought, speech, deed, the way that Klal Yisrael act, that the way whether or not Eretz Yisrael is flourishing should matter whether or not the Jews are there. How how does this make sense? That it's built into the very fabric of the briyah that it responds to the Jewish nation? When when the goyim see this about the Jews, and they they see this in some sort of, you know, in an objective sense, and they acknowledge it, this brings a yirah of the goyim towards the Jews.

נמצא שעל ידי התגלות התפארות שמתפאר ישראל עמו יתברך, על ידי זה נופל יראה, כמו כן על ידי התגלות התפארות של השם יתברך שמתפאר בישראל, so similarly, and again, it's not as, you know, it's not exactly in the same vein, that when there is התפארות that HaKadosh Baruch Hu has for the Jews, שזה בחינת תפילין של השם יתברך, this is the בחינה of what what it means that we say that HaKadosh Baruch Hu has his tefillin, כמו שאמרו רבותינו זכרונם לברכה, כביכול, in the Gemara in Berachot: מניין שהקדוש ברוך הוא מניח תפילין? Where do we see that HaKadosh Baruch Hu wears tefillin?

ואיתא שם שתפילין של השם יתברך כתיב בהם התפארות שהוא יתברך מתפאר עם עמו ישראל, that HaKadosh Baruch Hu's tefillin has speaks of the hispa'arut that he has for כלל ישראל, כדאיתא שם שתפילין דמארי עלמא, that HaKadosh Baruch Hu's תפילין כתיב בהו: ומי כעמך ישראל, פסוק finishes off: גוי אחד בארץ, that it speaks about the the גוי אחד, right? We have שמע ישראל השם אלוקינו השם אחד, הקדוש ברוך הוא has מי כעמך ישראל גוי אחד בארץ, and another pesukim: כי מי גוי גדול אשר לו אלוקים קרובים אליו כהשם אלוקינו בכל קראנו אליו. The pesukim are speaking about the the the gedalut, the the yichud so to speak of Klal Yisrael.

על ידי התפארות הזאת of HaKadosh Baruch Hu's תפילין נתגלה היראה של השם יתברך, then the yirah, in the same way that we have tefillin, and our tefillin speak about the hispa'arut of Klal Yisrael of HaKadosh Baruch Hu, and then there's a yirah generated for Klal Yisrael, so HaKadosh Baruch Hu's tefillin, as it were, generates a yirah of him. Now this is where, you know, the first time, you know, as I was going through this, started to get stuck, but I think I I think let's go further, and and I think that the way that we explained it will will will bring it out a little bit. דהיינו, ליראה מלפניו יתברך, ועל ידי זה נתגלה היראה אפילו על שנאני שחק.

This is like a type of this is like a type of a of of malachim. Without going to, you know, different types of malachim, the the I I think I mean, we really spoke it out already. It's this idea that ein melech belo am, that when the malachim, who, for our purposes, could be, you know, I'm just using the language loosely, are like, you know, unbelievable, impressive, high level, you know, for our purposes, machines, as it were, and they see that that something that has perspective, that that has bechirah, and and they see that that

Klal Yisrael comes and they're ממליך הקדוש ברוך הוא, not just that Hashem is stronger than other gods, you know, chas veshalom to say, but that there is that that there's emet and then there's nothing else, and they come to realize this in the beriah, and that there's a giluy, not just that that that of of אנכי, right, there's a giluy of yichud, there's a giluy that there's only one HaKadosh Baruch Hu, like Rav Avigdor Miller I think I also once say, somebody asked him one of the questions, answers: if HaKadosh Baruch Hu wants everybody to acknowledge that Hashem created everything, HaKadosh Baruch Hu should have created everything the same. So he said if there was only green apples, then Hashem would be a green apple machine.

But when there's a million types of things in the Briyah, and then, you know, there's there's one point here and one point there and one point there, and then you connect all the dots and all you see that, wait a second, wow, all of those dots that were in a million different places, when I actually connect all of those dots, it's actually drawing a an exact picture of a circle that's around the center dot, and all of them are pointed towards the center dot, and then you come to realize that, that's a much greater expression of גילוי יחוד that even the Malachim appreciate, and therefore, even the Malachim come to a Yirah.

So when HaKadosh Baruch Hu has his his התפארות for Klal Yisrael that we described, when is that when when does HaKadosh Baruch Hu have התפארות for Klal Yisrael? When when Klal Yisrael is is is doing what they're supposed to be doing, right? When the entire Briyah is coming to for a שלמות, when that's in place, then even the Malachim are going to come to a greater level of Yirah. כי באמת מלפני המלך בוודאי הכל יראים וחרדים, before the king everybody is obviously has a יראה and a חרדה, אך אף על פי כן, ביום הולדת המלך,

ביום גינוסיא דמלכא, in the day he says over here the the birthday of the king, the the day of coronation of the king, okay, different, the note over here points out whether two different things, but on the day that people come together to celebrate the majesty, the the the reign of the king, שלובש המלך בגדי התפארות, that and this is where the king is is literally manifesting, he's wearing the clothing of majesty, אז נתגלה היראה יותר ויותר, so more and more we're going to be faced with this with this majesty, we're going to be faced

with this this this ultimate expression כביכול, however it is, of of of the the reign and the all-encompassing reign of the king, and that's going to generate a יראה, כי אף על פי שגם קודם, even though beforehand we also knew this, but the more experiential and immersive an experience is, then the more it touches home. הכל היו יודעים מהמלך, עם כל זה מתפעל everybody knew of the king, עם כל זה מתפעל נפש הרואה יותר ויותר כי ידוע, it causes more and more of an experience. We'll see if we could push it to paragraph ב'. Rabbi Natan explains, פירוש, כי כל דבר שרואים בעיניים מתפעל נפשו מזה יותר ממה שהיה יודע איזה בידיעה לבד. The more that a person experienced something, the more that it hits home.

So over here it says, the more that a person sees something, the more that it impacts him, more than if just if he knows it. בלי ראייה גמורה בעיניים, without seeing it, כמו בספרים. כגון, for example, כשמספרים לאדם מגדולת המלך, I tell you about the גדולת of a מלך, אף על פי שיודע הדבר בבירור, even though a person knows this, אף על פי כן אין מתפעל נפשו כל כך לירא כל כך מהמלך כמו באיש שרואה בעיניו ממש את גדולת המלך. Right? This is one of the ideas that we have ירידת הדורות, right? The farther we get from Sinai.

Sinai was the ultimate in a national revelation, and the farther we get from that experience, so then the less plugged in we are, the more that it's a one-stage removed, and therefore, you know, we have we have the Tannaim and the Amoraim and the Rishonim, but one way of discussing that is that you're getting farther and farther away from the experience. The first ones experienced, and they told somebody else about it, but they saw the fear, they saw the expression on their face, and they preserved the Mesorah. Okay, there's more to it than that.

The closer you are to an experience, the more of a changed of a different person you are, כי הוא it's it's part of your Lev, part of your actual experience, כשהוא לובש בגדי התפארות ומנהיג חילותיו, and when Hakadosh Baruch Hu, or when the king, as it were, is dressed in these big בגדים, this this expression, the way that you Not just that you understand, you're told of the king's far reach, but you you literally have some sort of an experience of of the king having this הלבשה, שאז נופל עליו יראה יותר, you'll have more of a יראה, כי הנפש מתפעל יותר על ידי ראייה, because the nefesh will be more moved by it.

ועל כן, and therefore also in the נמשל, על ידי שהצדיק מגלה התפארות שמתפאר בישראל, the tzaddik is the one who is able to see this. So the tzaddik himself is a tzaddik, but he's also able to generate In other words, Klal Yisrael, all of us, we're on the outside looking in, you know, and we see this, and we know it, and we understand it. But the tzaddik is able to open a window into this into this idea so that it will elevate also Rav Volbe had a line in Alei Shur, he says that if Darwin would have seen Rav Yisrael Salanter, he never would have been able to say that people come from animals. A person that has an experience with a tzaddik If you I have to find the page if you want.

The the a person who who who has this experience with a tzaddik, and the tzaddik opens up new windows into into the בריאה in the way it is, they look at the rest of the בריאה differently also. This tzaddik who who who relates to the entire בריאה of an expression of רצון השם, שזה בחינת יום הולדת המלך. This is the a greater understanding. The tzaddik has this greater understanding. When he sees the בריאה, he sees Hakadosh Baruch Hu in all of his majesty. יום גנוסיא דמלכא, the coronation day of the king, דהיינו שנולד בחינת המלכות על ידי התגלות התפארות שהצדיק מגלה, so Okay, it's quite a little bit of a different גירסא over here whether it's added in. But כי עיקר בחינת המלכות הוא רק על ידי ישראל שמקבלים מלכותו. But why?

Now this we spoke at a second ago, but where is the מלכות? The מלכות comes because of the kabbalat ol malchut shamayim. So this is where we go back and forth. It's because since Klal Yisrael wear the tefillin, we're mekabel ol malchut shamayim, so therefore Hakadosh Baruch Hu has התפארות in Klal Yisrael. But who's מגלה that? Or you know, what brings that together? How is it that we have a greater expression of ol malchut shamayim? The more of a גילוי there is in the tzaddik.

So the the tzaddik brings this out in the בריאה, and the tzaddik also is able to be מגלה the the other side of the equation to כלל ישראל so that we have so that we're able to have a greater קבלת עול מלכות שמים when we say Shema, when we wear תפילין, כי אין מלך בלא עם. And this is this is I I think I'm trying to explain it the way that it makes sense to me based on, you know, based on the notes and looking around, but this is, you know, this kind of this back

and forth that the tzaddik has brings out sees the רצון השם in the בריאה and where he fleshes out the ahavah and the yirah, but that goes to כלל ישראל, and so I I think that this is how how I'm explaining. So כי עיקר בחינת המלכות, again, הוא רק על ידי ישראל, because the בחינה of malchut that the tzaddik really sees in the בריאה, but where does the malchut flushed out? It's not just because הקדוש ברוך הוא, the מלכות הקדוש ברוך הוא could be a dictator, but the malchut is not that הקדוש ברוך הוא dictates

the way the בריאה is, it's that it results ultimately that the tzaddik forms the bridge between that and the קבלת עול מלכות שמים of ישראל, that becomes the expression of מלכות, כי אין מלך בלא עם, ואז ביום הולדת דמלכות, יום גינוסיא דמלכא, דהיינו שנתגלה התפארות של ישראל, that there's נתגלה the hitpa'arut of כלל ישראל, meaning that הקדוש ברוך הוא נתפאר in כלל ישראל, that הקדוש ברוך הוא has this dynamic where there's an expression of malchut through the fact that כלל ישראל is מקבל עול מלכות שמים, each time going higher and higher with a greater expression,

really coming through this giluy coming from the tzaddik, that the tzaddik sees in the בריאה and he's able to bridge this connection so that כלל ישראל has this קבלת עול מלכות שמים, so that הקדוש ברוך הוא has hitpa'arut for them, and more and more. So now, this is אז, one second. So it says, אז מסתפי נפש הראיה ונתגלה ונפל יראתו על כולם ואפילו על שנאני שחק. And once once this becomes just an all all-encompassing expression of מלכות השם in every element of the בריאה, so then the שנאני שחק, the מלאכים, who are not really part of this process, they don't have they don't have the בחירה, they're they're so close.

In other words, you can picture two people having an argument, and then let's say the שנאני שחק for our purposes of our example are supporting Reuven. So Reuven says that the best way to do something is X, and Shimon says that no, the best way to do it is Y. And and the ones supporting Reuven, the שנאני שחק, they're so close and it makes sense, and and the way that Reuven presents it makes sense. They don't even really understand why somebody else is arguing with him, but they see that there are you know there are two ways to do things, there are two ways around. It's just that they have 100% allegiance to Reuven.

And then they see that Shimon, the second person, right, really he was actually trying to describe what Reuven said, he just described it in a more poor way. But really it doesn't make sense, there aren't really two ways to do it, not even a worse way to do it, there aren't really two ways to do it at all. And in fact Reuven had a full תפיסה on it, and he was able to explain it the most straightforward way, well then the ones who supported Reuven to begin with, they always had their full allegiance to Reuven, but they'll have an even greater allegiance. You know, next time I don't know not that they question him, but they have a much greater expression for where Reuven, for where Reuven was coming from.

וזה בחינת על ישראל גאותו כשנגלה גאותו ותפארתו על ישראל, this is the bechina of the pasuk, it says על ישראל גאותו, that that Hakadosh Baruch Hu's גאוה. Nothing wrong with גאוה, as long as you're הקדוש ברוך הוא, ה' מלך גאות לבש, it's just that when anybody else has גאוה, it's like they're wearing Hakadosh Baruch Hu's clothing. על ישראל גאותו כשנגלה גאותו ותפארתו על ישראל, when Hakadosh Baruch Hu's גאוה as it were, the tzadik is מגלה the גאוה, the התפארות that that Hakadosh Baruch Hu has for Yisrael, right? So it's נגלה גאותו ותפארתו על ישראל, meaning Hakadosh Baruch Hu's גאוה comes out through Yisrael. אזי ועוזו בשחקים, so then the יראה, the עוז, the עז, the strength will be even on the מלאכים. Why?

Because עז זה בחינת יראה, כמבואר לעיל, מנין שתפילין הם עוז לישראל, okay we fleshed that out, והיינו שנתגלה יראתו אפילו על שנאני שחק. Not only is the yirah on the the goyim, but the yirah when we see that Hakadosh Baruch Hu's gaavah expressed really through Klal Yisrael, this entire process we just discussed, then there will even be a greater yirah, response of yirah on the שנאני שחק, on the מלאכים, כי מסתפי נפש הראיה כנ״ל. I'm going to try to push it to אות ב.

So now that we explained that the tzadik is megaleh the התפארות of Hakadosh Baruch Hu has for Klal Yisrael, and Klal Yisrael the fact that Klal Yisrael is מקבל עול מלכות שמים, Hakadosh Baruch Hu's malchut, and this is מוליד a yirah into the world, we'll explain now how this התגלות results in ahavah. ועל ידי התגלות התפארות, that the the התפארות the the the גילוי of התפארות that Hakadosh Baruch Hu is מתפאר in Hakadosh Baruch Hu in that they accept his malchut, that they are מקבל עול מלכות שמים, שזה which again results in the, you know, the corresponding התפארות that Hakadosh Baruch Hu has for Klal Yisrael and so forth, שזה בחינת התגלות היראה, על ידי זה נתגלה הרצון. Through this is נתגלה a ratzon.

Ratzon is used really in one of two ways: ratzon can be used in like a ריצוי, an appeasement, and also רצוי is a person has a ratzon, they have a they have a a will for something. And both of these will apply, that Hakadosh Baruch Hu has been נתרצה with all of Klal Yisrael, and also with all of Klal Yisrael individually. So in the fact that that there is this yirah, and there's a it's it just it flows from what what we said, so it's I think it's important to finish the to finish the concept, through the fact that Klal Yisrael is fulfilling the the purpose of the בריאה, שזה בחינת אהבה.

This this ritzui, this the fact that everything is It's a ratzon and it's an expression of the ratzon going really in in in every direction. This is what we said. This is an ahavah, this was where everything is one, this is where the the the koach is brought to the the the po'al, the potential and the actual, it all merges into one, and all of a sudden it becomes one unified expression, and this results in an ahavah, in in a deveikus and hitbatlut, it's where everything comes together, כי כן, this is what we say, or one one point that we can bring out from the expression that we've mentioned before that ישראל ואורייתא וקודשא בריך הוא חד הוא, that that really it's all it's all one.

כי כן דרך המלך ביום גנוסיא דמלכא, the way of a king on his coronation, or on on the birthday, but we know we're literally coming to to to Rosh Hashanah, this is unbelievable that we're learning this now, שלובש בגדי התפארות, that he wears the בגדים that that speak that that that are an expression of his majesty, שאז נופל יראה גדולה על כולם, at that point there is going to be this this this encounter with the majesty and there will be this יראה on everyone.

והכל חרדים וזוחלים מפניו, and everyone is is afraid, they're they're they're terrified, there's an emotional response to this, שאחר כך מגלה המלך רצונו לכל אחד ואחד, and then at that point the the the מלך, he reveals his plan, his all-encompassing plan, and his the the the the attention given and the significance within the king's plan that's dependent on everyone. If one note is off, then the entire symphony, the entire orchestra is off. I mean, that's an unbelievable responsi- privilege, responsibility, accountability, and that that that every single second of our our day, of our life, every move that we make is part of this process, that's paralyzing.

ומחלק ונותן מתנות לכל אחד ואחד לפי כבודו, and הקדוש ברוך הוא and and this king gives out gifts according to his כבוד, כפי רצון המלך ואהבתו שיש לכל אחד ואחד, and then one by one, he calls every person forward, he calls them up, gives them gives gives them a kiss, he gives them a gift, tells them, "I'm paying attention to you, I'm proud of you, you're part of my plan, you're important." And all of the sudden the fear, not that it melts away, but it it it goes into a tremendous אהבה, שזהו בחינת אהבה, that me and the king are one, that that that he's invested in me, that I that his ratzon is expressed through me, and I want him to be proud of me.

And that that ahavah is it's a tremendous it's a tremendous deveikus. כמו ש- at that point, you're with the king not just because of a yirat ha-onesh, and not because just of of of this paralyzing, this this unbelievable awe, but you want him to be proud of you, you wouldn't want to do anything to damage that relationship. כמו שעל ידי זה התגלות התפארות שמגלים הצדיקים, and now like the way we explained before, that the giluy of התפארות that the tzadikim reveal, שמתפאר השם יתברך עם ישראל, that הקדוש ברוך הוא is מתפאר with ישראל, על ידי זה הם מגלים הרצונות של השם יתברך שיש בכל דבר ודבר.

That through this this this giluy, what the tzadik brings out, that הקדוש ברוך הוא is מתפאר within Klal Yisrael, that Klal Yisrael is this expression of of ratzon Hashem, of this למען, that this is what Hakadosh Baruch Hu that every single thing in the bri'ah is before, through this, they are megaleh the ratzon of Hakadosh Baruch Hu that he had in the bri'ah, that every single thing, in a general, in a specific way that Hakadosh Baruch Hu created in the bri'ah, that has a parallel in Klal Yisrael. I mean, that that's why we we discussed a little bit in a different context, that if Klal Yisrael is not doing רצון השם, so then there's a galut. That's not just it's not a matter of reward and punishment.

When the when the world is a is a shleimut, when the the you know the example that that that I gave one time, that's an example that's stuck with me, is that there was, you know, one of those kettles had a plastic top, and I saw that it was that the plastic top was was melted. And and usually it's, you know, it's meant to like whistle when it boils or whatever, but it was weird that the plastic top was melted. And and I realized that what we did is we didn't want the the it to constantly be whistling, so pulled out the plastic top, and instead of fitting it into the glass kettle, you know, straight away, kind of, you know, pulled it out a little bit so that it was balanced on.

But once one once the once there was heat that was generated by the boiling water, but that but the the the lid was not on it so that the air was able to pass through freely, you know, creating the whistling effect, so then it couldn't handle the heat. It was off. It melted the plastic because the channel through which the steam is supposed to pass through was off. But this this occurs in everything. If a bike wheel is crooked, you know, then the the stress that it puts on the screw, you know, other things might become bent. When when Klal Yisrael is not doing what it's posed to be doing, so then it throws that balance.

It throws that that that that the lashon over here in the note, it says הוא מקביל לכללות ישראל. There's a parallel to כללות ישראל. I I heard somebody one time make a point that that's why Kabbalah is called Kabbalah. It it speaks to the the parallel structure throughout all of the the universes. There's there's other reasons I'm sure as well. I don't know where that where that was gotten from. But through this through this this gilui that that the tzadikim bring, we see the parallel, we see how the entire structure has this parallel and and the the creation with Klal Yisrael. And that that brings this this yirah and this ahavah that we're describing.

כן ביום גינוסיא דמלכא, on the day of the coronation of the king, שזהו התגלות התפארות, that this is the gilui when Klal Yisrael are The day That's why we said the day of the coronation, in other words, the day of the birthday of the king might be when he has a renewal, but the day of the coronation is when the people get together to coronate the king. אז היה הוא התגלות רצונו יתברך. This is when we say אין מלך בלא עם, this is literally the Torah that we need to be learning going into Rosh Hashanah.

This is a gilui of רצונו יתברך, the ratzon that Hakadosh Baruch Hu had that unfolds in the bri'ah, that hopefully if there would be a full gilui of this ratzon, then בעזרת השם the ge'ulah could come, the ge'ulah could come right away. Halvai that this gilui should take should should come through through through us במהרה בימינו, right? So this is a hitgalut of רצונו יתברך. כי אחר כך הוא מגלה רצונו לכל אחד ואחד, that when we do ratzon Hashem, this is the plan, we are unfolding the plan, we are expressing the purpose of בשביל ישראל. We are expressing the purpose of why the the the world was created. אחר כך הוא מגלה רצונו לכל אחד ואחד. And now this is going to find its expression.

Again, the the sum is greater than the whole of its parts, maybe. So there is something that can be accomplished by Klal Yisrael as a klal that no one individual can create until we come together, we form a shleimut. However, there is a certain shleimut that could be represented within every individual also. And every single person has their part to play in terms of of in terms of coming to their own avodah. And therefore, there is going to be a giluy of ratzon of Hakadosh Baruch Hu also, and not just in the process as a whole, but in every single part of the process, and nothing is lost. ונותן להם מתנות ומרומם קרנם.

And therefore Hakadosh Baruch Hu, the king, will address every single individual that comes to fulfill their part, לכל אחד ואחד כפי רצונו כנ״ל. וזה בחינת התגלות האהבה. This is a bechinah of a giluy of this I mean this is this is Rosh Hashanah. This is Malchuyot, we come, אין מלך בלא עם, we come to declare Hakadosh Baruch Hu the melech. There's Zichronot, go through the machzor, that every plan, every strategy, the book is open, not just in a in a in Am Yisrael coming to declare Hakadosh Baruch Hu the melech, and over every individual, but over every single act, over every single prat. And then we'll see, וזה בחינת התגלות האהבה, כי מתחלה בעת התגלות התפארות נפל פחד ויראה על כולם.

There's this yirah, which is somewhat potentially, you know, like detached in a certain sense. ואחר כך כשראו מרצון המלך וכבודו לכל אחד ואחד, הקדוש ברוך הוא is coming, we are fulfilling we are fulfilling His ratzon, we feel this deveikut. This king that we were so awed by puts us puts comes and takes us, and and and He comes and says, "You are fulfilling My ratzon, you are the greatest nachat, you coming, yes, you have what to work on, right, we're going to come to Rosh Hashanah, and and He says that למענך, you are what you

are why I created the world, right?" Even if even if, let's say, a if there needs to be a shleimut in the world, and every single piece except for that last puzzle piece is put in, then that means that this one person is now, when when he fulfills his ratzon, that is the purpose of the entire world. Now, that's true even if that's true for everybody else. As far as we're concerned, we have our own individual avodah. So now you come to the majesty of the world, on the day of majesty, this utter yirah, and all of a sudden, there's just you and Him in the room, right?

And He looks at you and He says, "When you what you're doing right this second, right now, you're learning Likutey Moharan, right now you are fulfilling My purpose of the entire world and I have nachat from you." That is an ahavah. What would come next, by the way, is that there's a a התרוממות, Klal Yisrael at that point is is is elevated, and we know that there's a shofar by תחיית המתים, by by Har Sinai there was a shofar, it went back even before chet, so perhaps, this is my suggestion, that this even follows Malchuyot, zichronot, and shofrot.

But in any event, let's just go finish this piece that Rabbi Natan adds in, פירוש כמו שעל ידי התפארות שהשם יתברך מתפאר בישראל, על ידי זה היו כל הרצונות של הבריאה כנ״ל, through this hitpa'arut as all of the retzonot of the beri'ah are now found, כמו כן על ידי היראה שנעשה מהתגלות התפארות הזאת, so too through that, again, when Klal Yisrael is everything is in line, right? In other words, we said that when things are not in line, so then the shefa, it's like when you the example we gave before, when you have water going

through a hose, and then the hose has a bend or a kink, so then the water the the what's coming through either either either less of it comes out or it comes out in a distorted way where you don't want it to come out. We I think we talked about this in when we talked about going into going into galut, that it's only when Klal Yisrael is aligned, when there's the hitpa'arut, in the language of our Torah, through Klal Yisrael, that we can have that we can have all of the amazing shefa and gilui that happens, the the the the the emunah, but the the the nissim and the tefillah and Beit Hamikdash that comes.

And when we put a kink in our our our our hose, when we are not a keli and we're not receptive to that, so things spill out, there it comes out that there's kilkul and there's kelipah. But over here, we're talking when there's a hitpa'arut that that where that Klal Yisrael has a hitpa'arut for Hakadosh Baruch Hu, and Hakadosh Baruch Hu has a hitpa'arut for us, and this hitpa'arut finds expression. That means that the the ratzon of Hashem finds expression in this hitpa'arut, and that that that generates this yirah and this ahavah, like we said, which really comes about through the tzadik, because the tzadik is the one who is megaleh this.

כמו שעל ידי התפארות שהשם יתברך מתפאר עם ישראל, על ידי זה היו הרצונות של הבריאה כנ״ל, this is the ratzon of the entire beri'ah. כמו כן על ידי היראה שנעשה מהתגלות התפארות הזאת, this generates a yirah, right? ועל ידי זה נתגלה אחר כך הרצון. And after this yirah, so now with the yirah is already the beginning of this dynamic relationship, and then once we have the the yirah, so afterwards there is a ratzon. We said ratzon is, first of all, what what Hakadosh Baruch Hu wants from the briyah, but there's also a ריצוי. There's a an appeasement. שמתרצה המלך אחר כך לכל אחד ואחד.

So now that there is this general yirah, which is a little bit, you know, off-putting, but now there the next step in that relationship is a ריצוי, an appeasement, and that, yes, right, "Yes, my son, that you are doing exactly what you're supposed to be doing." There's always there's always room for teshuvah on our part, but again, we are that's not what he's talking about, but our heart is in the right place. We're saying not just זכרנו לחיים, but we we come to Hakadosh Baruch Hu, and we're going to say, למענך אלוקים חיים.

So he says, שמתרצה המלך אחר כך, שזה אחר כך לכל אחד ואחד, and Hakadosh Baruch Hu responds like, "Yes," that that that there is hitpa'arut, and there is this relationship that we've been describing, and what happens at this point, ומקרבן ברצונו, and He draws us close, וזה בחינת אהבה כנ״ל, this is ahavah. נמצא שיראה ואהבה נמשכין על ידי צדיק שמגלה התפארות, so the tzaddik that that draws down, facilitates this hitpa'arut, this really two-directional, שעל ידי זה מוציא כל הרצונות שיש להשם יתברך בכל הבריאה, and he brings out all of the retzonot that Hakadosh Baruch Hu has in the בריאה כנ״ל, שעל ידי זה נעשה יראה ואהבה כנ״ל. וזה בחינת: כי תפארת עזמו אתה, that the tiferet, this hitpa'arut, the splendor, עזמו אתה, is their strength.

וברצונך תרום קרננו, which we just said, the stature of Klal Yisrael is elevated. תפארת עזמו זה בחינת היראה, the strength of Klal Yisrael is the yirah. שנתגלה על ידי התגלות התפארות, that that comes out through the revelation of the התפארות כנ״ל, כי עוז הוא בחינת יראה כנ״ל, like we said that the עוז, the strength, is a בחינה of yirah. Tefillin shel rosh, that's עוז. Most of the the the ש on the head tefillin and the ד and the knot is most of the שם שדי, so it's we're focusing on the head tefillin, that's the one that's exposed. The arm tefillin is under is covered up, and this yirah is going to extend to the אומות.

ואז: ברצונך תרום קרננו, and then, with in HaKadosh Baruch Hu's ratzon, so then our our stature will be elevated. כי מגלה רצונו, that HaKadosh Baruch Hu's ratzon is revealed, and it's revealed through כלל ישראל, ומרומם קרנם של כל אחד ואחד, and the stature of every single individual in turn is elevated, שעל ידי זה התגלות האהבה. נמצא שהצדיק מגלה היראה והאהבה. Comes out