LM 17.5 — Vayehi Hem Merikim Sakeihem, Part 5 of 6 (para. 6) · תורה י״ז

Shalom u'vrachah, new year. We had originally thought maybe we could finish Torah י״ז before Yamim Noraim, that didn't happen. We are in paragraph ו׳. It's been a little while. We'll give a little bit of background just to bring us current. Maybe if we have time, we'd say a nice a nice thought from Parashat Bereshit, but in any event, we'll take an extra minute to go through to go through the Torah up until now. It started off in Torah י״ז paragraph א׳, the first line, כי יראה ואהבה אי אפשר לקבל כי אם על ידי צדיקי הדור, framing out the discussion. It is impossible to have yirah to receive yirah and ahavah except for the צדיק הדור, and the reason is because the צדיק הדור is מגלה, he is the one who reveals yirah and ahavah.

This is a statement that is going to be unpacked at length. The first paragraph was very long, and it was, by design, we said, a little bit not necessarily repetitive, but looking at the same the same idea from different from different sides. So we said that Hakadosh Baruch Hu created the world, and it's not not to say that there's a world, no matter how wonderful, and that Hakadosh Baruch Hu interacts with it and there's hashgachah, but that the world itself, the fabric of the world itself, the canvas on which the world itself is painted, so to speak, all of that Hakadosh Baruch Hu is is the the programmer behind that.

So it's not like, you know, you you take an apple, but the apple also has, you know, it has a stem, it has maybe the leaves that are attached, because this is the way that apples work. In in the in the computer program behind the world, right, if you were playing, kivayachol, by an analogy, you know, lehavdil, a a video game, so even if you're the main character that's going through the maze, but if there's certain graphics that are on the side that might be tangential to whatever it is that you're doing, those things would have had to be individually thought about, coded in to the program.

In principle, I don't know that there's any difference in what the programming code looks like for something that's central to the video game versus something that might just be part of the graphics. The difference is in terms of in terms of the patterns, in terms of the design, in terms of what the intent is, in terms of where things lead. From the point of Hakadosh Baruch Hu, Hashem is is infinite, Hashem is אין סופיות. Hakadosh Baruch Hu dictates every single detail of the world exactly with intent, by design towards towards a particular tachlit. What gives things more or In other words, just state it a little bit differently, because a person has limited resources, so it becomes there are certain things that are more or less important to do during the day.

It's more important to run, you know, the international politics and the wars on the world stage than to try to figure out something that might be on a an anthill or a caterpillar. But if you had unlimited resources, then there's no real difference between between something that's bigger or smaller. The only real difference that things make are the way that they affect the tachlit and the purpose for which you're doing it. There might be a lot more dynamic and a lot more moving pieces to something that's going on in insect life. You know, there's billions of, like, species, whatever it is, than what's going on on the world politics stage. The reason that we deem things more important is that they're more relevant to us.

So that means that what the the way that the world is designed and the importance and the חשיבות that things have are the way that they relate to the רצון הבורא in terms of how they're designed. What is the רצון הבורא? We said that כל העולם לא נברא אלא בשביל ישראל. בראשית, בשביל ישראל שנקרא ראשית. We we just leined in Parashat Bereshit, and therefore, since the רצון השם, the tachlit that Hakadosh Baruch Hu that that was built in to the creation and to every single element of creation, if it didn't relate sometimes it's not so clear to us how that works, but if it didn't relate at all to the tachlit of why Hakadosh Baruch Hu was creating the world, then Hakadosh Baruch Hu didn't create it.

There was no need to create extra pieces. And therefore, the the tachlit of the בריאה was that that Klal Yisrael in in general and every specific Jew in specific will be operating and within the world in order to bring a a tikkun and to give nachat to Hakadosh Baruch Hu, and that there should be כבוד מלכות. We spoke about this before Rosh Hashanah, and in in that case, if the entire world is there so that Hakadosh Baruch Hu should have התפארות in Klal Yisrael, which we which we also explained, then that means that a person

who wants to bring out the relationships with that Hakadosh Baruch Hu has with the world, needs to be able to see and look and search for and understand the entire briyah through the lens of Hakadosh Baruch Hu's relationship with Klal Yisrael, Klal Yisrael's relationship with Hashem, how it is that we that we are able to fulfill רצון השם and how we are able to bring out that purpose in the world. And relates to every member of Klal Yisrael. There are no extra pieces. It could be that some people are more or less engaged in fulfilling their tachlis, but one of the things we said is even פושעי ישראל, the sinners among Klal Yisrael, if they're still part of Klal Yisrael, then they are a member of that organism. There are no extra pieces.

And therefore, therefore, the tzadik who is constantly seeking and searching and finding the worthiness that exists within Klal Yisrael, there's a Ahavat Yisrael at stake. Every single, every single member of the, every single person within the Jewish people is relating to something that that that the universe was created for him. Because because there's the every single person, if if you're born, then that means that the, I think we mentioned that I heard בשם Lubavitcher Rebbe, and I think Rabbi Nachman has a similar idea also, that the day that you were born is the day that the world needed you to exist. There's a piece, there's something, it might be, objectively speaking, a bigger or a smaller piece, but since we're looking for shleimut, then something that's only 99% שלם is a 100% missing, right?

Something needs to, it's 100% not complete. And therefore, the tzadik is the one who is able to look at the world through this lens, he's able to look at the Jewish people through this lens, and understand the התפארות that that Hakadosh Baruch Hu has in the Jewish people, fulfilling every single nuance in creation. And this is not just, again, in a general way, this is also in a specific every member of of every member of Klal Yisrael, and every member every little item, every specific item within creation. And even within an item in creation, there's going to be a right arm and a left arm, and a right eye and a left eye, but there's only one nose and one mouth.

Every single thing, by design, relates to the tachlis that that Hakadosh Baruch Hu is designing the world for. Everything is part of that puzzle, and everything is by design, and since Hakadosh Baruch Hu created the world בשביל ישראל, בשביל תורה, ישראל ואורייתא וקודשא בריך הוא חד הוא, we've matched up this רמ״ח איברים and the שס״ה גידים and תרי״ג מצות, all of the things that ultimately connect when you're looking at it through the lens of the of the structure of the פנימיות. And then the פנימיות, the the code that's within the the the the שיעור קומה, the the the structure that's within creation will then be able to reflect itself in different ways.

But when you're able to, we look backwards, but when you're able to look backwards and then be able to see that structure and then and then work your way back looking forwards, then you're going to appreciate every little detail, and you'll also be able to appreciate, to the extent that we can appreciate, the גדלות of Hakadosh Baruch Hu, and we'll appreciate, we'll have התפארות of us towards Hakadosh Baruch Hu and Hakadosh Baruch Hu towards us, and we explained that through the tefillin, that when we have התפארות in Hakadosh Baruch Hu, this is represented by our

tefillin, which gives a certain dynamic when the goyim, when the gentiles come into come into contact or that when they see that Klal Yisrael is wearing tefillin, and the התפארות that Hakadosh Baruch Hu has in Klal Yisrael is represented by the tefillin, as it were, that Hakadosh Baruch Hu wears, and those tefillin speak have פרשיות that talk about the greatness of Klal Yisrael. And the more that there's a giluy of this, the more that we're able to taste this, to see this, to bring this to us as a reality, so that's the difference between hearing about the greatness of the king and being in the king's presence.

And the tzadik is the one who's able to bring these points out that brings a yirah, that brings a tremendous awe, and once you come into face-to-face with this awe, with this melech, and then the melech takes a personal interest in you, we spoke about the this this yirah also bringing along the next step, going towards going towards ahavah. Now, in paragraph two, what we said, sometimes a person's ahavah and yirah is obscured, even though they might be in contact with the tzadik, but the light that's coming from the tzadik and this giluy becomes obscured, and he doesn't merit being able to understand all of these ideas, and he's not able to relate to ahavah and yirah.

And therefore, a person could be, we mentioned by by Efron, Efron was he was willing to sell מערת המכפלה, he was there, he was close to Avraham, he was close to מערת המכפלה, and it was he didn't have the kelim to appreciate these things, and then to him it wasn't it didn't have value. It could be, I don't remember, maybe we used the example maybe like of an eclipse, you know, there could be or a very a very bright light, and yet it could it could blind a person, or maybe it would be so bright that it would almost like create black spots in a person's eyes.

When a person doesn't have the kelim to be able to absorb, to contain, and to appreciate a certain amount of light, so then then that will it could even be viewed as darkness, it would be too much for the person. Now, how is it that a person is able to rectify himself so that he's able to relate to the tzadik, to be able to relate to the ahavah and yirah that the tzadik is bringing, is being megaleh in the world, so that a person can come closer to Hakadosh Baruch Hu through the tzadik?

A person has to be able to get rid of all of the things that are holding back, all of the things that are clogging his keli, right, that are making it that he's not able to absorb and contain this light and to to receive the shefa coming from Hakadosh Baruch Hu. We said that it's kesilut kesilut hasichl, it's foolishness, and we we explained that this was the concept of the of the mizbeach, and we related this also to the avodah of eating. And, in part, some of the things we said about the mizbeach, the the mizbeach was a a tremendous avodah and connection to Hakadosh Baruch Hu when they they brought animals as korbanot.

Certainly when we look at ourselves, look at at human beings, we look at adam, we have these two parts of ourselves: there's the ruchniyut part and there's the gashmiyut part, and they come together, מפליא לעשות, the neshama inside the body. But we have our animal faculties, as it were, the physical faculties. When people came to be to to be מקריב קרבנות on the מזבח, they were taking animals, they were sacrificing those animals. It was representative of a mesirut nefesh. There was actually a feeling that a person was in place of the korban, and they're taking all of these things and they were being מקריב them, it was a sacrifice on the מזבח, and the there were בירורים going on.

In other words, there was clarification which parts go on the מזבח, which parts gets burnt to the מזבח, the blood goes on the מזבח, certain parts might go to the kohanim, certain parts get burnt, certain parts sometimes maybe had to go outside outside the camp. Everything really there was a there there was a clarity about the תכלית and the purpose to everything. When we look at the total structure of an animal or we look at the total structure of a person, so we're not just a bag of a bag of bones and a bag of blood separately. All of these things come together for the total package, but certain parts of us are ikar and certain certain things certain things are tafel.

When our body is a vehicle towards עבודת השם, so then the primary part that we look at the world is through our ruchniyut, through our neshama. And the vehicle through which what's driving the bus, the the body is it's it's a מרכבה for the for the neshama. I am driving the car. Nobody says that the car has its own independent identity. If the animal part of us and those desires and those ambitions, those goals are running the show, so then the neshama, the nefesh, as it were, is animating that, and it's a question of where what what's considered primary.

When we had the מזבח, part of the avoda of the מזבח was to make these בירורים, these clarifications, when we take a step back and we're not just operating as a person, we're able to really see things in context. What what's what's the primary part? You know, when you break it the a person can't function when you separate out the blood and the and the the meat and the the the hides and all these things. But when you you're able to take a step back and just look at everything separately, understand the תכלית, then when we when we go back to our lives, we can take that with us. That avoda is represented as well in eating. There's the waste product, there's the nutrients, there's the there's the vitamins.

A person can't just take vitamins and live. They would they would die. A person can't just say, "I'm not going to eat. I'm only going to take vitamins." On the other hand, if a person only eats things that have zero nutritional value, they'll they'll also die. So food also comes together. The body has a process of בירורים, where certain things go into the blood, certain things become waste matter, and the idea of eating, when when a person when a person eats appropriately, similar to the idea and the avoda of the מזבח, so then it can bring out a certain clarity. When a person eats and those those ideas are are are distorted and in terms of what's primary, what's ikar and what's tafel, if then it was going to be the opposite.

We said paragraph ג says three says, "על ידי אכילה בכשרות, נכנע כסילות ונתרומם השכל." Through the very avoda of eating, it can bring out the שכל. And on the other hand, אבל כשאוכל כזולל וסובא, a person if he eats like a gluttonous way, that would be that the idea representative of פגם מזבח. And the קליפות would be יונק through that. The the very shefa, the life force, a person why should their neshama leave their body? Why should a person starve to death if they don't have any food?

The very avoda of eating is is is a one place where the through the physical, but that acts as a vehicle that we're able to be revived, a person could be very lethargic and not, you know, even their mind is not really going to have clarity until they eat and they feel they feel nourished. So eating is one place where where this where we see this this point of this this meeting place almost between the ruchniyut and the gashmiyut. And depending how a person eats, it's going to depend how the life force comes through them, and it's going to affect also this dynamic between the ruchniyut and and the gashmiyut.

Now, the we we said that let's say a person has a פגם So first of all, a person who has not been eating properly has to fix that going forward, but what about the פגם, the פגם מזבח? How is that fixed? What is the tikkun for that? The tikkun for that is through gerim. The the the only power, we we said, where was it, paragraph ד, "כל עבודה זרה אין להם כח, כי אם מפגם מזבח." The there's always going to be the the shefa is coming down to the world.

So whether or not in our example, if the the primary point where the where the things that's that's taking the nourishment for itself, so to speak, is the animal portion, and swept up together with that is the neshamah, so then there's going to be a distortion, but the the the viewpoint the the forces that are going to be יונק from that is going to be the קליפה, it's going to be בגדר עבודה זרה, and that's really from a פגם מזבח, from the wrong בירור, from the wrong priorities. We're simplifying a little bit so that we have a makom to relate to it. These are very lofty ideas.

When on the other hand so we said, well על ידי גרים, when gerim come and they reject even their own religion, they go and they take not only their priorities in a physical way, but even a distorted perception of ruchniyut, and they're able to see the emet, what that is is that that allows a full tikkun of this distortion of priorities, both in terms of ruchniyut and gashmiyut, and even in terms of wrong ideological ideologies and wrong religions, and that that that is going to to allow a tikkun of this idea of פגם מזבח. Moving on to paragraph ה, איך אפשר לעשות גרים? Where where are we finding these gerim from? How are we getting them to be receptive?

The idea of communication in terms of certainly in terms of speaking, we said if there's a storm wind, when there's a lot of static, when when when there's a lot of forces moving in different directions and there's no clarity, there's no tranquility, then one person is not going to be able to hear another person. Right? You can scream into the wind, and the person won't hear it. When it's a very tranquil, quiet environment, then even a small, subtle noise people will be receptive to. So, one of the the the the idea is is that we have to clear the air. How does a person clear the air? Through charity. We quoted a פסוק, הון יסיף רעים רבים, wealth adds many friends.

We we said giving charity to a to a deserving Torah scholar, to a talmid chacham, the talmid chacham encompasses many neshamot, a concept that's complex. We've we we spoke about it a little bit and spoke about it in earlier תורות. But when one opens up those channels of giving and it it facilitates that relationship, the then the it opens up it opens up the channels to make to make people receptive to one another, and in a even in a in a general way, it clears the air. Now, what does this have to do with with converts, people that are not relating to the talmid chacham, they're not relating to they're not relating to the Jewish people and to these ideas?

Perhaps we can explain that the the ideas that we're talking about, relating to HaKadosh Baruch Hu, forget about whether or not it's from a from a Jewish perspective, from a goyish perspective, we're talking about HaKadosh Baruch Hu created the world for a תכלית. This is there's this is truth. There's the the way that we're discussing Torah ideas is not one approach among many approaches. The the way that a person has bechirah, it's only because we don't have the correct perspective. This is part the part of what I would mention if I have time to to say a thought.

Otherwise, maybe I'll mention next time about the what we were talking about the עץ הדעת, that after the Adam Harishon ate from the עץ הדעת, then there was a you know, so then they were יודעי טוב ורע. So what changed? They didn't know טוב ורע beforehand? But the the the idea of where we stand as we relate to these ideas is a confusion. It's an עירוב. It's a mixture of the concepts so that we no longer really see black and white. What we do is we see gray, and then we have the Torah, and we have Hakadosh Baruch Hu telling us what's right and wrong. Otherwise, a person doesn't have the Torah, depending where you are.

Are you in New York, or San Francisco, or are you growing up in a different type of an area? The ideas that seem progressive, that seem correct or incorrect, that seem advanced or, you know, old school, there's no real objective right and wrong. Things are dictated, they're very they're very subjective. But do we really have a sense do we do we really have a sense of right and wrong in a vacuum? No. So because we have the Torah, we know that Hakadosh Baruch Hu created the world, if or if we can tap into that truth,

and we have the צדיק to be able to give us a window into that for all of the various ideas, so then having a a choice whether or not to acknowledge these ideas as as as truth and as reality and as the מקום for עבודה, and the the universe in which we live, is the same as having the choice whether or not I want to build a building and acknowledge that two plus two is four, or whether I say it's going to work better for me to say that two plus two is five. Hakadosh Baruch Hu is Hamakom. This is the universe in which the context in which reality exists. The fact that you have a different reality, that that that's because your perspective is off.

You don't have a choice to decide what's true or not. Therefore, once the air is cleared, And there's a there's an injection, there's a גילוי of truth in the world, the the way that we explained, the גוים, those who have other other ideologies will actually see hints to this truth or contradictions in their own religion. In the in the first paragraph of the Kuzari, it talks about this this king that was his heart was in the right direction. He had a dream, said his heart was in the direction in the right direction, but his מעשים but his מעשים were off.

A person who really is in earnest and he's he's going and he's looking into things, they're going to find contradictions in in their writings and religions that are just going to make certainly if not the truth, but it will make the problems in their own approaches emerge so that once they're presented with the truth there will be a real appreciation for that. And therefore, once we're able to clear the air, clear the static in the world, and this is done through tzedakah, through charity, through increasing the love, through increasing the connection, even people that might

have been on the outside of that, they're not a member of the Jewish people yet, right, they're not they're not attached to the צדיק, but nevertheless, since once the static is clear, then there'll be a recognition, the truth will start to emerge so that even people that are far away will start to see the problems even in their own writings, and certain patterns will will will come out so that they will be able to acknowledge the truth within Torah.

And now we are ready to move on to to paragraph ו, which is going to start off with you know, אך דע, כי אלו דייקא ימצאו בספריהם הפך אמונתם, ויאשרו ויקיימו אמונת ישראל, going further into this concept how specifically these gerim are going to find contradictions to their religion in their own books and ultimately convert. ואחרים אינם מוצאים כלל, ונשארים באמונתם. And how could it be that others will not find these contradictions? In other words, if you're going to tell me that the very static, it's not really an issue about any particular gerim, but you're telling me that the the dynamic of the world changes, the the the darkness recedes, the confusion recedes, the static of the air recedes, and the truth comes out.

Well, once a person is presented with the truth, I mean I guess in principle, yeah, there are there are going to be people that are more or less intelligent, but lema'aseh, once a person sees that there's one here and one here, and 1 + 1 is 2, so that's not a that's not a choice. How is it going to be that some people are going to be receptive to this and some people aren't? And this is where we're going to start paragraph ו.

אך דע continues that these גוים that find in their ספרים ideas that really are generated from the clarity of the צדיק, which again is even though even even the Jews, we said, members of the Jewish nation are not going to be receptive to this אהבה and יראה, but that's because of the static that came from פגם המזבח, but that's going to that that's going to change once we're able to clear this clear up the static to be able to clear up the פגם המזבח to allow the truth to emerge through giving tzedakah. וזה מחמת בחינת הטוב הכבוש תחת ידם.

The reason that the gerim are going to be, or גוים before they become gerim, are going to be receptive to this is because it's not creating something new, but there's some בחינה of טוב that is captured, that is suppressed underneath their control, which means that what we are we're not creating something new, but what we're trying to do is awaken to allow something there to resonate. היינו בחינת חלקי נשמות ישראל הכבוש אצלם, some sort of חלק, some sort of parts of the Jewish נשמה which is כבוש, which is held captive by them. כי כל הטוב הוא רק בחינת נשמת ישראל. The idea, we we didn't explain how this works yet.

This sounds very strange to us, but the the idea that there is some element of טוב that is suppressed that's within the גוים that we can wake up, that טוב is a בחינה of the neshamot of Yisrael that somehow that's somehow within them. What we're going to be saying, right, is that gerim will come and ultimately the gerim are part of Klal Yisrael. So what we're doing is awakening, just foreshadowing in very broad terms, we're going to awaken this chelek of the neshamot Yisrael. We're going once we awaken that, you know, it'll become like magnetic. It's going to want to come back.

But because it was within, you know, think about pulling cotton back out of something that was it was intermeshed with something else, out of thorns, when you grab it, sometimes some pieces are going to come back with it. So as those that that kedushah, those part of the chelek of neshamot Yisrael is going to be awakened in order to come back, then certain other, you know, certain other parts are going to come back with it, and that's going to be like dragging dragging the gerim back. Now what does this mean, כי כל הטוב הוא רק בחינת נשמת ישראל? Because HaKadosh Baruch Hu, we already said, created a good world.

This is this is a little bit of, you know, I'm going to lead into the idea just it's the first first week back, take a little bit of extra time, it's okay, and I want to mention an idea that I had about the about the parashah, but I think it's very relevant. We said over here that HaKadosh Baruch Hu, that Retzon Hashem, there was a בחכמתו ברא עלמא. HaKadosh Baruch Hu had an had a ratzon to create the world, and all of that was for tov.

Part of that tov was facilitated through the creation of an entity called ra, of something that seems to have a richuk from HaKadosh Baruch Hu, and because the way that it's presented to us, there's a tov and a ra, there's an A and a B, so we are able to have bechirah, we're able through that to earn our own existence, and therefore that's going to be better for us than had HaKadosh Baruch Hu just given it to us. If somebody is given is given a thousand dollars or somebody earns a thousand dollars, they relate to they relate to that much differently when they earned it.

Therefore HaKadosh Baruch Hu allowed us to be the baal, the master, the creator, as it were, of our own good, and in order to do that, there had to be ra. However, this idea of richuk, this idea of ra only exists from our perspective, meaning if I let's say had a tremendous flashlight, the sun was shining at a wall, and then in front of the wall I put up a screen, or a person is the sun is shining on a lot of people and one person is wearing sunglasses. The person wearing the sunglasses is living from his point of view in a darker world. That doesn't mean that he's any closer or farther away from the sun than the person standing next to him.

That's only from the perspective of the person who's behind the sunglasses, behind the lens. From the perspective of outside looking in, then they're just as close. So HaKadosh Baruch Hu created a good world. This is one of the the problems that lead led people, you know, to avodah zarah. If B comes from A, that means that the shoresh of B is in A, so if there's ra in the world, that means that ra had to come from something that had in it that that the shoresh of ra was in it. So if if HaKadosh Baruch Hu is kulo tov, then there can't be any ra, ela mai there has to be more than one god or other עבודה זרה'דיק concepts. However, those things are answered, but it's a paradox, it's a problem.

It has to be it has to be understood. It's a problem, it's one of the greatest things that HaKadosh Baruch Hu did was be able to allow something to manifest as ra in order to facilitate the ultimate good. Therefore, the way that we that the way that we perceive it from point of view of our avodah is ra, but the idea of רע, whatever HaKadosh Baruch Hu had systems he put in place with with various things that went through, and the ספירות, and things in creations, things that are above us, that ultimately allowed for there to be a perception of רע, that came so to speak down the chain. At the source source source, there was only טוב.

Klal Yisrael is בעצם rooted all the way in the source, so the נשמות at their core, Klal Yisrael, there's no such thing as רע. It's only down the chain when there is this mixture of these of whatever HaKadosh Baruch Hu put into the בריאה that allowed its that was able to present itself as רע, really for a temporary time in history, that in in the scheme of things that that allows. In other words, we say, we've mentioned before, I heard everything from Rav David Gottlieb, we say גם זו לטובה. Even Nachum Ish Gamzu said גם זו לטובה. No, no, so people will sometimes say that means everything is good. That is not what it means. It does not say גם זו טובה. What it says is גם זו לטובה.

Sometimes it's going to be obvious, sometimes it'll be less obvious. A person misses the bus, and it comes out that because he missed the bus, he met the person he's going to marry, you know, let alone if the bus had an accident, whatever it is. A person lives in a world where he says, I'm ציפיתי לישועה, it's a watchtower. I I can't see the end of the story now, but I know, looking forward, that because the end of the story is going to be good and everything is there, sometimes things happen by way of punishment,

so a person needs to be put back on track, but because the תכלית of the world is to be good, to get close to HaKadosh Baruch Hu, I know that even though I don't have the perspective to relate to it as as such now, and I don't have that perspective, it's hard, and it seems to be hard, and it's a challenge, however, it's not רע, that's also good, and I will ultimately see that that will be לטובה, so that looking back when I see the consequences, it's all going to be לטובה. But right now, something something bad happened in my world, and that's legitimate. Even if you say גם זו לטובה, you still say ברוך דיין האמת when something that's bad happens. That's all from our perspective.

But he says the idea of טוב, at its core the נשמה of ישראל, where the נשמה comes from at its root, that's above the whole creation of רע. Taking a little parenthetical, a side point, my question on the פרשה was, after the original sin, in the beginning of רביעי of פרשת בראשית, ויאמר ה' אלקים הן האדם היה כאחד ממנו לדעת טוב ורע. Now that they ate, they're כאחד ממנו לדעת טוב ורע. Rashi says הרי הוא יחיד בתחתונים כמו שאני יחיד בעליונים. What does that mean? מה היא יחידתו? לדעת טוב ורע, that he knows טוב and רע, מה שאין כן בבהמה וחיה. Okay. Now, the idea, and I think that there is truth to the idea, and I think that it's if anybody anybody can tell me what they think.

So, what's going on over here? אדם didn't know טוב ורע before the חטא? Then, you know, that's hard to say if we say now that a person ate from the עץ הדעת, they know טוב ורע, and beforehand, well, let's say they didn't sin, so let's say things had gone so to speak according to plan A, so Adam Adam Harishon had a mitzvah, a mitzvah not to eat from the עץ הדעת, and they would have had a bechirah, and they would have they would have done what they were Adam would have done what he was supposed to do, and then there would have been tikkun, and everything would have gone splendidly.

Well, in order to have bechirah, you have to know טוב ורע, you're choosing טוב over רע, so now he was more expanded, now he knew טוב ורע, and before he didn't know טוב ורע? There was a bechirah, if there was no bechirah, there wouldn't have been original sin. And further, you're going to say that now that he that Adam ate from the עץ הדעת, now he's going to be הרי כאחד ממנו, and what's that יחידות? What's that unique aspect? לדעת טוב ורע. So, man is going to be more godlike after the sin? How are you going to say that the עליונים, right, where it says that השם אלקים is saying היה כאחד ממנו, כאחד ממנו that perspective, the עליונים perspective, the godly perspective is a human post-sin perspective?

So, Adam became more godlike after the sin in that he knows טוב ורע? It seems to be it seems to be backwards, it seems to be very difficult. In line with the reason that I'm mentioning in the middle of Likutey Moharan, we said that נשמת ישראל's רק is is that that's טוב. I wanted to say like this: The Tanya actually says that he brings from Rabbi Chaim Vital in the beginning that the sod of the עץ הדעת is that it was an eiruv of טוב ורע. The when Adam, the Nefesh HaChaim already says, other ספרים speak about what before the the the original chet. Now, let's say now. Now, we think of ourselves as be'etzem we be'etzem think of ourselves as as as רע oftentimes.

I want to do something bad, I want chocolate cake, I have ta'avot, I enjoy engaging in certain types of pleasure, and my seichel tells me that that's not the right thing to do. But is that really the true perspective? Not really, because our neshamah is a חלק אלוקה ממעל, the the yetzer hara is something that really is anti that, it's opposition so that we can come to our true self. Really, the true perspective is that the yetzer hara was external. I want to do the right thing, I identify with the right thing, I want to do retzon Hashem, and then the yetzer hara presents itself externally as telling me to do the wrong thing. What the nature of that nisayon and how that dynamic works exactly is for another time.

But the yetzer hara was something that was external to us. So, before the chet, it wasn't that before the חטא אדם wasn't יודע anything, before the חטא אדם was יודע טוב. Before the chet, there was black and white, and Adam HaRishon understood that there's retzon Hashem, and then there's this other, this other force, this counter-force, this idea of רע. Once Adam ate, but the the from HaKadosh Baruch Hu's perspective, there was only טוב, because from Adam's perspective, in order for us to exist, we existed within the universe, Gan Eden over there or whatever, that we existed within the universe that was suitable for the nature of our nisayon, of our bechira, to have black and white, and that was going to be our avodah. What happened after the chet?

There was some sort of an integration, it wove together טוב and רע. So instead of having black and white that we saw one הנהגה, there was grey, and how's that Once we live in a grey world, how do we know what to do? Because again, we have the Torah, we have נבואה, we have HaKadosh Baruch Hu telling us the way to go. Now, at this point, beforehand Adam was different from from the עליונים. Why? Because from the outside looking in, from the from the עליונים perspective, from HaKadosh Baruch Hu's perspective looking into the world, there's one there's one הנהגה. That הנהגה is טוב. It's true that from our perspective, from male from man's perspective, things seem to be רע, but that's only because we live in a gam zu letovah world.

There's a black and there's white, and ultimately we know everything will will become really one הנהגה, והיה ביום ההוא יהיה ה' אחד ושמו אחד. At that point, everything is really going to be one הנהגה. From the point of view of HaKadosh Baruch Hu, everything is one הנהגה now. From the point of view of mankind, there were two הנהגות. There was black and white, there was good and bad, it was on us to allow good to triumph over evil. Once we ate from the from the עץ הדעת, we were יודע טוב ורע. It wasn't an expansion, it was a distortion, right? We weren't opened up, we were clouded. There was an עירוב of טוב ורע. Now, we were כאחד ממנו. Why were we כאחד ממנו?

Because כאחד ממנו, from Hakadosh Baruch Hu's perspective, there's one הנהגה, ה' אחד ושמו אחד. From a point of view of our perspective, so that we had bechirah, there was black and white, there was two perspectives, and that's what we needed in order to have our avodah. Now that we were going to be כאחד ממנו, we're also seeing one הנהגה. So now, the problem is that's that's a dis- distorted one הנהגה. We don't see one הנהגה of of of white, of טוב, we see one הנהגה of gray. Now that's going to be a problem, because now that's a game changer in terms of the avodah. We lived in a universe where the avodah was suited for our perspective of having, of being a יודע טוב.

Now that we were going to end up being יודע טוב ורע and having a distortion and a mixture, an integration of just seeing gray, so now we had to get ejected from the garden, because now that we were different and the way that we related to the בריאה is different, our avodah is going to be different, the nature of our bechirah is going to be different, and the universe in which we operate had to be different. Similar, by the way, that what we spoke out earlier, maybe in Torah ז', that once once we're holding in a different place, we couldn't be in Eretz Yisrael. To be in Eretz Yisrael, you have to be holding in a certain place, so you have ארץ ישראל'דיקע עבודה.

The the once a person is holding on a lower level, they need to go into galut, because they'll be they'll be burnt up. They can't handle the kedushah, they can't handle the גילוי of Eretz Yisrael. So it's not just a punishment, it's a it's a consequence. And I I think that there's emet to it. Again, you can my email's on the on the thing, feel free to shoot me an email or text if you, you know, let me know what you think, cause I I was thinking about that this year. But in any event, mrubin214@gmail.com, so I'd love to hear from you. But but in any event, I I think that that's just a nice thought for this week. So let's let's see if we can accomplish a little bit more ground.

כי כל הטוב הוא רק בהם, היינו נשמת ישראל. So טוב is is the same as נשמת ישראל. This טוב is captured by the goyim, and what happens is that this טוב is able to resonate through clearing up the air, through the tzadik, to ultimately have gerim come close. How does this how how does this happen? How is how is this טוב by by the goyim? היינו כשמתגברים העכו״ם, when the goyim are מתגבר, which happens through פגם המזבח, right? In other words, the שפע is going to the wrong place, the גשמיות is primary, ואינם מניחים לישראל לעשות מצות. So what ends up happening is that the goyim end up being in a primary position, and Klal Yisrael are not able to do mitzvot.

They are not able to bring מכח אל הפועל the רצון השם, and even if they have the desire to do mitzvot, they're not able to bring that into the בריאה. כמו שהיה נמצא, שגזרו שלא ימולו את בניהם ושלא יחללו את השבת. There were certain times, the the Gemara's in Rosh Hashanah דף י״ט, Bava Batra דף ס', מילה דף י״ז, just reading from the note, I don't have that, I don't have that all in my head. But in any event, there were certain times in history that we that the Jews were not in a position to bring מכח אל הפועל certain mitzvot. Now, where where was that energy? Where was that it couldn't come out, so where was that where was that רוחניות'דיק energy that was like held back?

נמצא שהטוב שהיו ישראל צריכים לעשות, that the tov that Klal Yisrael had to do, they had to bring רצון השם out into the בריאה, הוא כבוש תחת ידם. It's as if there's these spiritual realities. A person is born, there's a brit to be done. There's there's Shabbos in the בריאה. A person says שיחללו את השבת, the a person is, Shabbos exists whether we keep it or not. But where's the antenna for Shabbos? It's it's said that that, excuse me, every day had a partner, I think. It's a quote from the Gra, I heard Rabbi Nosson Scherman talking about this idea once.

The way that he framed it is, he said, every day has a partner, and Shabbos came to HaKadosh Baruch Hu and said, "I don't have a partner." Hashem said, "Klal Yisrael." What does it mean? There was the days, there was light and dark that was created, and then there was the day that brought מכח אל הפועל the sun, moon, and stars. There was water and dry land, there was the day that brought מכח אל הפועל that there was things that fly and things that swim. Right? Every day had the first three days, one and four, and two and five. Comes Shabbos, and there's this tremendous spiritual כח, and there's nothing to bring it into the בריאה, right?

It's like a think about a brilliant physicist, and all he can do is the only job he can get teaching is is second grade science. It's frustrating. If it's really bad, what he tries to do is try to teach the second graders on his level, and he just messes them all up. Otherwise, he teaches them what he should do, and maybe he's frustrated. But there's no antenna for that. Comes HaKadosh Baruch Hu and says Klal Yisrael is going to be the כלי for Shabbos. But over here, you have this tremendous this tremendous קדושה out there, and it's held back. Where does it go? It's as if it's כבוש תחת תחת ידם. And one of the ideas we said, so now there's this יניקה. There's still a חיות.

There's still a life force that's coming to the world that allows it to run, but if it doesn't have the correct outlet, so then it's as if it goes through the גוים and then filters through the the Jews. I think maybe we talked about this in Torah ה' or in the other תורות. But but in other words, really we should be the main the Klal Yisrael should be the main actor, the main event, and the relationship with HaKadosh Baruch Hu to the world goes through Klal Yisrael, and then you have the the other actors, the supporting actors on the stage that have the some people are going to build bridges, some people are going to build whatever whatever they're going to build, is really all going to be in line.

The orange is the fruit, and the peel is there to protect the fruit. Once all of a sudden, the the the the peel of the fruit doesn't view itself as supporting and protecting and keeping fresh the fruit in it it exists on its own, it turns into קליפה. Everything, everything becomes distorted. And therefore, this this taavah as as the the the shefa comes down to the world and you have a Klal Yisrael and Klal Yisrael can't achieve its purpose, not only, by the way, is Klal Yisrael held back, but there's a distortion in other parts of the בריאה as well.

And this kedushah is again, these concepts are hard for us, is somehow captured, it's like waiting to come out תחת the goyim, although it like almost seems to lose its identity, if it forgets what it what it is. וכן כשמונעים את ישראל מעבודת השם יתברך על ידי גרמא שגרמו, על ידי המסים והארנוניא שמטילים עליהם, or they're the Jews are held back because of of taxes that are placed on them, וכן על ידי שמונעים טובות מישראל, or they just simply they they steal other things from Klal Yisrael that that hamper us to be able to have

the tools we need for our עבודת השם, היינו כל זה, these three ideas: the gezeirot on Klal Yisrael, and and taxes and other restrictions, or just taking good that would otherwise be coming to the Jews, נכבש הטוב תחת ידם, דהיינו חלקי נשמות ישראל, these these sparks in the בריאה of רוחניות, whatever it is, are somehow held back and under the the control of the of the Gentiles. Now, בתחילה זה הטוב כבוש אצלם, so now these חלקי נשמות ישראל is by them, זוכר שבא ממקום קדוש ועליון מאוד. Initially, there's still some sort of a point of attachment to these lofty things. It's a member of Klal Yisrael.

Sometimes you see historically, you know, that you'll have the the grandparents that were that were frum, and then the the kids in in galut in certain generations didn't fare as well, but they were still they they still tremendously donated, let's say, to Jewish causes, tremendous philanthropists, maybe they had in them that there was no way in the world that they they would want their children to marry goyim, whatever it was. But little by little, as it moves farther and farther away, it loses its identity. So, בתחילה זה הטוב הכבוש אצלם, זוכר שבא ממקום קדוש ועליון מאוד. And there's it's it there's a a yearning, even if not ultimately expressed in its full force, to be able to come back to its source. אך אחר כך הם מתגברים על זה הטוב, וכובשים אותו תחת ידם.

Little by little, the the the the kedushah and the sparks lose the the the the expressed identity, and it becomes much more dormant, and it's כובש under the goyim, the the the goyishe control, עד שנתפס ונקשר אצלם, until it's like grabbed and it's captured and it's tied by them. So, there's still you have a lot of, I don't know, Nobel Prize winners that are that are Jewish. Jews can be מה זה אדם, an אדם is a seeker. There's a lot of Jewish people that have tremendously lofty ambitions, but the direction of the ambitions is distorted towards culture that is alien to to Jewish ideals, עד שהטוב בעצמו שכח מעלתו, until the tov is there, it's inherently tov, it's a חלק of the נשמה of ישראל, and yet it seems to forget its מעלות.

ועל ידי הדיבור הישראלי, but now that we have, it says over here that it's the דיבור ישראלי and not the דיבור of the צדיק, because ultimately the תכלית in which we're talking about these ideas is even though it's generated from the צדיק, is talking about when it hits its mark and it's understood by the the ישראלים, by the Jews that are sort of in galut in this context and are able to, this neshamah of Yisrael is able to come back, so we talk about in terms of דיבור ישראלי, שיוצא ונכתב בספריהם כנ״ל, which is presenting

itself in the גויישה ספרים, in the secular sources, because it's it's housed there, but but be'etzem there's this kedushah that's that that's that's held back even though it's not outwardly identifying as such, אזי זה הטוב הכבוש שמוציא אותו בספריהם, at that point, the the the the chelek of the neshamot, as it were, that's that's within the goyim, it's going to be able to find, once there's clarity, it doesn't take much. Sometimes the the the the farther a person is, it takes something very small to be able to to be able to awaken that Jewish identity.

I think there was a story from from after the war that there were a bunch of Jewish children, I don't remember the names or who it was by, but there was a story that after the war a bunch of Jewish children were taken by Christian families, and they ended up in some sort of an orphanage, and a rav, I forget who it was, went to go find find these children. So, as he was walking through the orphanage, how was he going to identify which children were Jewish or not? So, he he said, "שמע ישראל," and they by saying "שמע ישראל," the kids like, you know, some of them like started crying. They they answered, "ברוך שם." They remembered when their parents when their parents were putting them to bed.

But all of a sudden, these these neshamot, this chelek of neshamah that's that's far away, so once So all of a sudden, even though it's dormant and they seem to have lost their the the way that they identify, but now that the air is clear, all of a sudden in the most farthest place, they're going to be able to see the things that are that are incongruous in their own ideas and their own ideology, and the idea of what's emet is going to pop out and they're going to appreciate that and it's going to come forward. היינו שמוצא שם היפך אמונתם, ואז נזכר זה הטוב את מעלתו. The tov will be able to refind its מעלה, which of course will have to be cultivated to come into its own.

איך שבא ממקום עליון מאוד, how be'etzem it comes from a very lofty place. היינו שהוא חלקי נשמות ישראל, that be'etzem it's coming from the from within the שלמות of כלל ישראל, שכל ה... and and and it finds the שלמות as being part of that that that ultimate bigger structure in that picture, שכל העולמות שנבראו בשבילם, that be'etzem the world was created for כלל ישראל and for this kedushah and for this expression of ratzon Hashem. והמה היוצרים יושבי נטעים עם המלך במלאכתו. The pasuk is actually in Divrei Hayamim. It's talking about the yichus of Yehudah, but literally it says these are the architects, those who dwell in the fields and the hedges who are together with the king in his work.

But the way that we're understanding the פנימיות of this pasuk, and as helped with Rav Chaim Kramer's note is that the Jewish souls were the architects who, as it were, joined with Hakadosh Baruch Hu in in creation. We said that the the the Jewish souls, the neshamot of כלל ישראל, are the the the ratzon. They were they were tied into the ratzon of Hakadosh Baruch Hu's creation and how he structured the world, and the tachlit of the world, and therefore Hakadosh Baruch Hu's התפארות in in in the Jewish nation is part and parcel of the creation of the world. Also he brings a midrash that Hakadosh Baruch Hu consulted with the souls of the tzadikim.

He took counsel in creating the world, which also explains why the tzadikim are capable of revealing this pe'er in creation. Each and every Jew, brings from the פרפרות לחכמה and therefore therefore we say that actually that each Jew can accomplish on a small scale what the true tzadik can accomplish for the world at large. But in any event, we see that we see this idea this idea reflected in the pasuk, and he brings from the Mei Hanachal that this is this is the reason why the there's an idea to attach oneself to the tzadikim and to and to their followers.

No matter how unworthy and distant a person feels from Hakadosh Baruch Hu, they can always find the good in התפארות, cuz again, some people might have a bigger piece of that puzzle, some people might have a smaller piece of that puzzle, some people might have to dust themselves off to find out exactly what their piece is, but because we're ultimately moving towards a shleimut, and once all of the פגם המזבח comes to find a tikkun, so then בעזרת השם יתברך, we'll be ready for the third Beit Hamikdash and the the mizbeach at that point.

We're moving towards a shleimut, so therefore, to the extent that we can attach ourselves to the tzadikim, to their followers, to to bring ourself perspective to seeing through this lens, to understanding this pe'er that Hakadosh Baruch Hu has in Klal Yisrael, to finding our place in creation, to manifesting רצון השם, so that brings us closer to the to to the ultimate to the ultimate tachlit, to the ultimate גילוי כבודו יתברך and we this can be accomplished through bringing ourselves close to tzadikim. כי הקדוש ברוך הוא נמלך עם נשמות ישראל לברא את העולם, because Hakadosh Baruch Hu, like we just brought, consulted with the nishmot Yisrael, and perhaps the נשמות הצדיקים specifically, to create the world. ואז מתחיל זה הטוב להצטער ולהתגעגע על אשר נפל ממקום גבוה כזה.

And now this good, this tov, starts to to to have a to be מתגעגע, to like pine for, to be pained over the fact that it's not there yet, over over having come from such a a high level and it to have fallen to to such a low place. ועתה היא כבושה בידם. And now it's it's like held back. All of a sudden, this revelation, you know, a person even in day to day, a person can get can can get so caught up in day to day and going in the wrong direction, and then all

of a sudden, something will remind them of of of when they were plugged into something righteous during a positive point in their life, maybe when they were younger, whatever it is, and and all the the things that seem to that that seem to dictate all of their day to day and that they're they're running after just seems so empty, and they just wish if they don't wish that they were back, they they wish that they wish that they were back, but it awakens something in their heart. ויבוא חס ושלום לכיליון והפסד. And that chas veshalom, they could they're moving towards becoming lost. ורוצה להמשיך ולחזור למקומו, and they only want to be back in their place.

ומחמת שכבר נקשר ונתפס מאוד הטוב אצלם בקשרי קשרים, but because they're so entrenched and meshed in all of these other things, על כן כשמתחיל הטוב לחזור, when the tov begins to find expression in the good again, and it goes back to its sources, אז מושך ותולש עמו עוד מהרע שלהם, it's going to bring back, right, all of a sudden And לטוב ולמוטב, all of a sudden a person starts off on the on the straight and narrow, and then they go and they get different life experiences that maybe it would have been better for them not to have, but now when they come back, they take that with them.

So all of a sudden they they look back, let's say even in a academic level, a person goes and they learn science and philosophy or career-wise, and then all of a sudden now they learn Bava Kamma, they learn Bava Metzia, and now they went and they had all this other let's say secular knowledge, civil knowledge, whatever it is, not even necessarily bad for purposes of my example, but they were pursuing career, pursuing finance, a legal career, and now they come back and they they they look back through all of these other things that they brought with them, and they say they see the truth of Bava Metzia, right?

משפטים בל ידעום, all of a sudden they appreciate the the the mishpatim of Klal Yisrael, they appreciate the Shulchan Aruch, they recognize that there's a a way that the Torah deals with these same things that that that the civil law deals with. They're a different person, they bring all those things back with them. וזהו בחינת הגרים שבאו להתגייר. This is this is at its core, this is the idea of all these things. Now it's dangerous also. The Gemara says קשים גרים כספחת, and there's there's different peshatim in that.

The same way that this dynamic about something becoming awakened, sometimes something from the outside comes you know a ger can come to Klal Yisrael and then something can be awakened in them, and all of a sudden now they're a full-fledged Jew, and they can they can go back the other way. This idea of having something dormant that's able to to ultimately have something resonate with it can apply in different directions. We have to be conscious, but in our in our context, where is it that the gerim come that that that when the baal teshuvah, because we have this there's something that's inherently tahor, and inherently kadosh, is is awakened and comes back, now it will bring back not only itself, but it will bring to the table other things as well.

R'' Chaim Kramer's note over here, no, is a couple pages, but mentioned now says that this is the idea of, because we're going to quote some pesukim from Aleinu, which was composed by Yehoshua, and Ari says Aleinu that we say was composed by Yehoshua after he conquered Yericho, and we're going to quote some of those pesukim, and it's going to mention that after the tzadik went you know gained renown, that Yehoshua's fame was spread among the nations through the miracles he performed, that ultimately resulted in Rachav who who converted, and whatever the story was over there, and and that that the tzadik that the the clarity that the tzadik and his messaging brought also also facilitated that gerim come close.

So back where we are, שאין בחינת הרע שנשלף עמהם מהטוב, that this בחינה of רע that that that when the טוב comes back, it drags with it some of the רע, על ידי שחזר הטוב למקומו, when the טוב comes back to its place. It's not the the person that that took a left turn and then came back for you know for whether it was the the person's own fault or not, when he comes back, he's not just coming back to where they were a year ago, 5 years ago, 10 years ago, 20 years ago, they're bringing a lot of things with them. כי אי אפשר להטוב לחזור בעצמו מחמת גודל התקשרות שנתקשר ונתהדק שם מאוד.

Now that that that this טוב became all enmeshed with the these other ideas, in the way that I'm presenting it, in in these cultural ideas and other ambitions, so now it's when the person comes back, these ideas will come with them, and they'll come with them and be plugged into a positive context, בהכרח שישלף עמו מהרע וזה בחינת גרים, and this is the idea of gerim. וזה בחינת, now we're going to bring a few pesukim that are related to these to these ideas. וזה בחינת, it says לעתיד לבוא a pasuk in ישעיהו, וזה זה יכתוב ידו לה', one will inscribe with his hand to הקדוש ברוך הוא, ובשם ישראל יכנה, and label himself by the name of ישראל. What does this mean?

וזה בחינת זה יכתוב ידו לה', one will inscribe his hand to Hashem', פירש Rashi: אלו בעלי תשובה, that the the רשעים from כלל ישראל will be חוזר בתשובה, היינו בחינת הטוב ששב וחוזר למקומו, the טוב will come back to its place. וזה נעשה על ידי בחינת כתב, this will happen through the concept of writing, which which we already explained before that when if the air is not clear, the only way to relate to to somebody when you can't speak to them because there's too the the background there's too much static is through a writing. This is the דיבורי אמונה of tzadikim that ultimately are are are found even through the ספרי גוים. Right, we spoke about that at length.

And through this bechinah of כתב, people you know as far as they are will be able to come back, בחינת וימצא כתוב אשר הגיד מרדכי, כנ״ל. We discussed this in in אות ה' of the Torah. We brought we brought the the pesukim by Esther, by Mordechai, which really spoke the details of Purim, spoke about a lot of the concepts which is coming after there was a פגם in the מזבח, which was because the the the מעשים were messed up and this brought with it a עקירת השכל and and false ideas, and this is this is what we were coming to to fix, going back to the beginning of the lesson.

הוא על ידי כתב כנ״ל, this is through the כתב where there's going to be a tikkun in the מזבח, there's going to be birurim, that the the the ideas are going to become clarified. כי על ידי כתב הנ״ל בבחינת וימצא כתוב אשר הגיד מרדכי כנ״ל, through this כתב, through this clarity that's going to come through once once the air is clear, once there's less static, once there once the communication, in other words the the relationship with the tzadik is able to be to to emerge so that there can be ahavah and yirah coming to כלל ישראל, and ultimately people will be baalei teshuvah, and even gerim will come, על ידי זה נעשים גרים ועל ידי גרים נשלם המזבח.

There will be the פגם המזבח will will be fixed, and all of the the יניקה, again, when the שפע comes, so depending what's the עיקר and what's the טפל, when there's a פגם in the מזבח and there's the יניקה going to the sitra achra and the goyim are in power and it it it captures the the the sparks of kedushah and so forth. But when there's a tikun in this, and there the תיקון דפגם המזבח and the seichel emerges, and even and even those other forces come close, the the the geirim come close, ועל ידי שלמות המזבח נשלם השכל. There's going to be a clarity, and ahavah and yirah and closeness to Hakadosh Baruch Hu. נמצא שעל ידי בחינת הכתב כנ״ל נשלם השכל.

And therefore, through this this this כתב the seichel will be rectified. וזהו: הכל בכתב מיד ה׳ עלי השכיל. And this is that all is put in writing by the hand of ה׳, כי על עלי השכיל, so that I am השכיל, so I'm instructed through the כתב, that's going to be which is which is going to be a מלבוש, it's going to carry the communication and the messages of the tzadik, that's how there's going to be a shleimut in the מזבח. וזהו לס... לתקן עולם במלכות שדי, these are the pesukim we just mentioned from from Aleinu.

This is לתקן עולם במלכות שדי, to perfect the world through the מלכות of Shaddai, the name Shaddai, we've actually mentioned this before, but there the note over here mentions also what Shaddai, that there's that there's enough, יש די, that there's enough Godliness to satisfy the needs of all creation. There's no need for anything else, there's no need for other ideas. When we look at the world, if if if I if I give a if I give you the tools for your job, you have everything you need. If you go and you decide that it's wonderful that I'm a carpenter, but I would rather do be a jeweler, so now, all of a sudden, the hammer doesn't fit my task.

Hakadosh Baruch Hu gives us the the the tools that we need, and ultimately we'll find the satisfaction when we're in line with our tachlit in life. When we have a distorted perspective, so we don't have what we need, and then all of a sudden that breeds kinah and jealousy and ta'anot. But lema'aseh, if we would look at the world, there's Shaddai, there's there's dai, there's enough. Everything that we need in the that everything that we need in the world that we need for avodat Hashem is in the world, there's no need for anything outside of avodah, there's no need for other ideas, there's no need for for anything else. וכל בני It's otherwise a perspective of avodah zarah.

He brings a beautiful a point over here that even a person even a person who thinks that they're too far away that they can't come back is a bechinah of avodah zarah. If the way that we presented it, even the פושעי ישראל can find themselves within shleimut, if we think that הקדוש ברוך הוא is the בעל הרחמים, I think we mentioned once Rav Pinkus pointed this out by by the ta'anah of Menashe, if we think that that even הקדוש ברוך הוא's רחמים is limited and if there's no place for us to find our way back because of what we've done, so then we're putting limitations on הקדוש ברוך הוא. At that point, Hashem is just a רחמן, but he's not a בעל הרחמים. There's a limit to that also.

If הקדוש ברוך הוא is the infinite chesed and בעל הרחמים, so therefore, it's a bechinah of avodah zarah if we think we can't find our way back, right? Chew on that a little bit. לתקן עולם במלכות שדי וכל בני בשר יקראו בשמך, all of all of humanity will call on Your name. וזה בחינת תשובה, this is the concept of תשובה שחוזר הטוב למקומו כנ״ל. It's interesting, we say teshuvah is really coming close, you're returning to where you were. Where where where were we? Even a person who didn't go take a left turn and go, you know, in a bad direction, but if we're really starting off at that level even above רע, and we can really return ישראל ואורייתא והקדוש ברוך הוא חד הוא, we could return to who we really are.

There's always room to come to come closer to come closer, but certainly in our context, where we're talking about the kedushah that was swallowed up because of the circumstances by גוים, שחוזר הטוב למקומו כנ״ל, to come back, come back home. כי שדי הוא בחינת תשובה ששב בתשובה על פגם עבודה זרה, that there we're that there's a חזרה בתשובה because of because of going in the wrong direction toward avodah zarah. כי שדי הוא בחינה שיש די באלקותו לכל בריאה, that everything in the world can find its expression and its tachlit in Hashem, and only because there was a פגם that, all of a sudden, once things were distorted, so then things didn't seem to fit, and at least in the short term, there was a, like we said, a רוח סערה, right?

In other words, something that's coming from a hose, something coming from a faucet, it's open and it drips, but the source is endless and it can continue on ad infinitum. But if you have a still pool of water and you stir it very quickly, so it could be that there's a wind for a short period of time, and it seems to be much stronger. But ultimately, if it's not attached to the emet, it's not attached to נצחיות, then it's short-lived. But over over here, so sometimes the other things seem to be more exciting, they seem to fit more what we need at the time, but they're only short-lived and and it passes, and ultimately it's not attached to נצחיות and emet.

ואין צריך לשום עבודה אחרת, if we understand, if we have clarity, there's no need for any other for any other avodah. להפנות אליך כל רשעי ארץ, and all of the the resha'im, that the avodah zarah becomes becomes becomes stronger when there's a פגם in the מזבח, a פגם in the מחילה the achilah, and there's distorted priorities, and there's no birurim. But ultimately, once we attach ourselves, we find tikun, so then all the רשעי ארץ will come back. זה בחינת גרים, those are the רשעי ארץ. The the the tov is going to be reawakened, and the gerim will come close. יכירו וידעו כל יושבי תבל, and everybody will recognize You, all of the dwellers of the earth.

זה בחינת שלמות הדעת שנעשה על ידי זה כנ״ל, that through the אכילה בכשרות, then all of the the negative intellect, the distorted intellectual ideas will also go. וזה: והיה שדי בצריך, and this is that שדי will be your treasure, וכסף תועפות לך, and silver תועפות will fly into your hand, meaning there will be clarity. שעל ידי בחינת כסף תועפות, that through the כסף of צדקה that makes it that will fly through the air, that there will be clarity, היינו בחינת הון יוסף רעים רבים, which we started off with, שעל ידי זה נעשה אויר המעופף, that the air will be like flying, will be clear, שנזדכך האויר כנ״ל, ועל ידי זה נעשה בחינת שדי היינו תשובת גרים כי שדי הוא בחינת תשובה כנ״ל. Beautiful, this is in line with everything that we've been discussing.

And therefore and therefore, both in terms of in terms of the the concepts that we've been talking about in a almost like a theoretical level or on a practical level, when baalei teshuvah find their way home, even the the things that initially started off being outside it as the negative ideas, everything will find expression when the tov comes back. It'd be like we could even talk about like teshuvah me'ahavah when it comes back, so even those things that that that started off being be'etzem secular, when those things are turned around and they can now find

themselves really be'etzem within a a framework of Hakadosh Baruch Hu, so now they join the that that that started off on the outside, but it comes part of the Jewish people and that's a בחינה that's a בחינה of of gerim. Okay, so next time, be'ezrat Hashem, we're back in the game and we will we will continue on to אות to אות ז and we'll see if next time we can finish the Torah, maybe it'll take another time and a half, but have a fabulous day.