LM 18.1 — R' Yonasan Mishtaei, Part 1 of 4 · תורה י״ח

Torah י״ח, incredibly exciting. This is the first Torah that we're going to be beginning this year. We actually went back to finish Torah י״ז after the Yomim Tovim. All right, and so mostly we're on page כ״ד of the standard print of Likutey Moharan. This for those who did go through Torah י״ז, this part is, I think, is a very good it's going to be a very good transition into Torah י״ח. As we see, every one of these Torot really is a total is a is a total universe unto its own, and it's really just a matter of where you jump in. So a lot of times we'll we'll see one Torah and then we'll reference, we'll we'll cross-reference certain ideas that were unpacked differently in another Torah.

The truth is, is that many of the other Torot, some of them we could see more clearly than the other, are really jumping in to the same to the same core truth. It's just that they were coming in from a different angle. If you could imagine looking at something, maybe something that has a little bit of a curve that's round, and people are standing people are standing at different at different places, they're all looking at the same thing, but their perception is going to be different based on the distance, based on the angle. And even if they're all describing the same thing, to really ultimately appreciate the full, you know, the the full idea, really you would have to put them all together.

So that that's a lot of times when we're cross-referencing Torot, really, all of the truth probably, if we knew enough, could be unpacked from from any one of these Torot. But from where we're standing, it's helpful to just sort of be able to to plot those different points. And then as we as we remind ourselves things that we've seen, and I'm sure we can go over and חזר, הפך בה והפך בה דכולא בה, that we would, you know, gain a greater appreciation a little bit into what we're learning. On that note, I'd mentioned last year, although I didn't get around to it, that I want to start, when I have time for filling in, some shiurim maybe about keeping them under an hour each.

I'm hoping, I don't know how long it's actually going to take in practice, but about ten minutes about ten minutes for for some of the Torot are longer or shorter, but about five Torot in an hour, reminding us some of the ideas. We spend so much time living each Torah as we're going through them, and then, you know, just sort of creating some triggers, reminding us of the terms, the different bechinot that come up, so that we can start living the Torot and and and taking a lot of that taking a lot of that with us.

While you're learning a Torah, you're really absorbed by by those ideas, but also we want to we want to be able to to integrate, not just learn a Torah and move away from it, but whatever it is that we do learn, that it should make a rosham on us, that we should be able to take it with us and we should be able to remind ourselves. So if they're if they're short enough and convenient, it'll give us an opportunity, you know, in the car, walking, to to remind us of things and create triggers for what we know. So let's dive in a little bit to Torah י״ח. Just a very brief background: The Torah was taught in Terevitsa during the winter of 5564, which is between in the 1803-1804 range.

There was certain designated times a year when when the Rabbeinu would give shiurim, would give the Torot over in Breslov, and there were other times when he would when he would give Torot, it seems twice in a winter and one time during the summer, and he would travel to spend Shabbos in other nearby villages in Ukraine. One of those places was Terevitsa, and based in Chayei Moharan, during before he gave this Torah, he was speaking to his תלמידים, Rav Natan, Rav Naftali, and he made a statement. He said, "אני חייתי היום חיים שלא חייתי עדין מעולם. I'm living I'm living today like I've never lived before. כי יש כמה מיני חיים והכל נקרא חיים." There's differently there's there's a spectrum of what we call of what we call life.

Life is not just existence, otherwise what's the difference? Is is a is a house cat as alive as a person, or for that matter, is a blade of grass as alive as a person? We just went through a Rosh Hashanah, we asked for chaim. Over and over we ask for chaim, chaim, chaim, other than ונתנה תוקף when we, you know, מי עני מי עשיר, we go through a lot of other things, but ונתנה תוקף came later. What is it that the chaim that we're asking for? Is it just is it just existence itself? Would we be happy living as a as a cow, or is it something more than that?

So he says that there there's a there's a range of what's called chaim, and and Rabbeinu, the way that he was articulating this, he says, "I'm more in line with what true חיים is. I'm living like I've never lived before. היום חייתי חיים טובים שלא חייתי מעולם חיים כאלה." I'm more tapped into the the ultimate we we say אלקים חיים. He says, "I'm more I'm more tapped into this flow of energy. I'm more living, I'm more alive than ever before." חיים, in a certain sense, is really is really tapped into a flow. It's really a a dynamic thing.

In other words, if you take a, I think we've said before, if you take a leaf that's that's attached to a tree, even if it looks like it's getting a little bit of brown, and it might not look as vibrant as it is, but it's attached, it's still alive. If you take a bright green leaf and you take it off the tree, then it's effectively dying a slow death. So, the more that one is attached, the more that, and Hakadosh Baruch Hu is the source of חיים, but the more that one is attached, the more alive that they are. So, it's not just a yes or no question, it's not just a matter of whether something is alive or dead.

As we go into the Torah, we're going to explore what it means to be more alive, what it means to be more attached to the source, what it means that there's a a תכלית, and in order to achieve a תכלית, then there might be several, there's means to an end, and then there's the there's the end the there's the end itself. The more that one is actually attached to the תכלית, to the תועלת of a certain thing, even though the practicalities of it might be such that in order to get to the top a person

has to climb the rungs of the ladder, but when the when they're most attached to the ultimate תכלית of whatever it is that they're doing, then and they're in line with Hakadosh Baruch Hu's goal, literally the the way that we explained a tzaddik's view of the world in הסבר last time, then the more the more that they really are attached, and they make themselves into a into a pipeline for for חיים itself. Other תורות that we're going to mention, certainly one that really seemed to resonate was Torah ד, so if you haven't listened to that one, it might be worth it, but we'll we'll bring it up, and then there's some others also.

Says the Torah, says רבינו, רבי יונתן משתעי: רבי יונתן told over, זימנא חדא דהוה קאזלינן בספינתא, there was one time that we were going in a boat, וחזינן ההוא כרתילא, we saw a certain box, a chest, a basket of some sort, דהוה מקיבע בה, and embedded in this basket was אבנים טובות ומרגליות, there was precious gemstones and pearls, והדרי ליה מיני דכוורי דמקרי בירשא, and around this box there was some sort of a fish called a בירשא, נחית בר אמוראי לאתויי, a diver went down, we'll see the Rashbam in a second, went down in order

to retrieve the box, ורגש, and he felt, ובעי דנשמטיה לאטמיה, that this fish was trying to cut off his the like the leg at the thigh, וזרק זיקא דחלא, so this diver threw a flask of vinegar, ונחית, and the fish went away, נפק בת קלא ואמר, at that point a בת קול came out and said, מאי אית לכו בהדי כרתילא, why are you trying to take this chest, דדביתהו דרבי חנינא בן דוסא דעתידה לשדיא תכלתא בה לצדיקי לעלמא דאתי, the wife of רבי חנינא בן דוסא is going to use it to store תכלת לעלמא דאתי לעתיד לבוא for the צדיקים in עולם הבא.

לשון, let's just see the Rashbam: he says כרתילא הוא ארגז, is a box; דמקרי בירשא, כך שמו, that this was the name of these fish; בר אמוראי, אדם שיודע לשוט במים, a good swimmer, a diver; בעי דנשמטיה לאטמיה, he wanted to cut the leg off at the thigh, שביקש לחתוך ירכו; זרק ליה חלא, so this person threw the vinegar at the fish; חומץ, it's vinegar, וברח מריחו לים, and therefore the fish went away from the smell of the vinegar; דמשדיא בה, לאצנעיה בו, that the wife of Rabbi Chanina ben Dosa wants to store the תכלת in the box. לשון רבינו זכרונו לברכה, we've had this before, רבי יונתן משתעי, זימנא חדא דהוה קאזלינן בספינתא, there's one time that we were going in a boat, וחזינא האי כרתילא, we saw the chest, etc.

Paragraph א: דע, you should know, כי לכל דבר יש תכלית, every single thing has a purpose. HaKadosh Baruch Hu is k'vayachol an intelligent creator. Not only is everything created by design with a purpose in mind, but every single thing in the background is designed in the most perfect, calculated way to bring about the תכלית. The main character is there for a reason, the background is there for a reason, the canvas on which the background is painted is there for a reason. Everything, again, the first shiur and the last in Torah י״ז, I spoke about this idea from a different from a different point of view, that we had said before, just to remind us, that יראה ואהבה אי אפשר לקבל כי אם על ידי צדיקי הדור.

In order for one to come to ahavah and yirah, or yirah and ahavah specifically, that comes about through the צדיקי הדור. Why is it that a person needs a צדיק הדור to do that? Because the tzadik is the one who is able to reveal. הצדיק מבקש ומחפש תמיד, a tzadik is constantly seeking, digging constantly, לגלות הרצונות של השם יתברך, to reveal, to bring to the forefront, to open our eyes of the רצון השם, the will of הקדוש ברוך הוא בכל דבר רק כי יש בכל דבר רצון השם יתברך, in every single thing is the רצון of הקדוש ברוך הוא, הן בכלל הבריאה, דהיינו מה שהשם יתברך רצה לברוא עולם בכלל, and in the פרט, and the פרט of the פרט. Why are there different species?

Why is, even within one species, why is the right right arm like this and the left arm like that? Why are the fingers like this? Every single aspect in a in a כלליותדיק sense, in a פרטיותדיק sense, is all an expression of רצון השם. And because again, you know, when we we have something, sometimes we we buy a machine, we buy something and then we want to use it in a particular way. HaKadosh Baruch Hu created it in a way to bring out the תכלית. So if we reflect backwards, we would be able to reflect and appreciate the HaKadosh Baruch Hu or HaKadosh Baruch Hu's התחברות with the world through understanding that, looking backwards. And this literally goes back to the first Torah as well.

We said that there's the the way to achieve one's tefilot, to connect to HaKadosh Baruch Hu, is through chen. Chen is the chokhmah, specifically the חכמה that's inherent in every single aspect of the בריאה. The ח׳, שמש, we went through it, and we said that נון is is a concept of the לבנה, right? The the the idea of creating ourself into a כלי to be able to be מקבל the the ח׳. And then when you put the ח׳, the חכמה together with the with the מלכות, the whole process, חכמה in in language of the ספירות, חכמה going all the way through the מלכות, so then the ח׳ and the נון get together, that's חן. And that goes toward creating ourselves a relationship with הקדוש ברוך הוא.

We are able to achieve that through Torah, and and we're able to connect to הקדוש ברוך הוא, to have our תפילות accepted. עיין, עיין שם. But so this is something that is going through the תורות and, again, starting to really to really bring things together, just very exciting. דע כי לכל דבר יש תכלית. There is a תכלית in everything in the בריאה. ולתכלית יש עוד תכלית אחר. And so we're starting at the bottom. If you think about a company, a company might have might have several several departments. You have, you know, the the accounting department, and the accounting department has its own KPIs, its own its own performance indicators. And then you're going to have the sales department, and then you're going to have you're going to have the the liability department.

And then for every two or three departments you might have one director, and over a few directors until you get to the executive level and you get to the to the CEO. Now coming from our perspective, we're starting at the bottom looking up. So from our point of view, we could say what is, and if any one of these these these departments was off, they weren't achieving its purpose, then it could be that it would it would mess up the entire cycle, the entire ecosystem, the entire synergy between departments, and ultimately the תכלית of the entire thing, the entire thing would not would not be able to be achieved. So you know, so how do you look at this?

If you start off from the from the top, right, so then you'll be able to project downwards and say this is the purpose for which I need everything to work together. However, if you just say, you know what, I'm going to skip, I'm going to skip to the end game, I'm not even going to, I'm not going to learn Chumash, I'm not going to learn Nach, I'm not going to look Shulchan Aruch, no Mishnah Berurah, no Gemara, not appreciating the system, I'm skipping straight to the to קבלה and סוד. I want to know, I want to know what's all the way at the top. What was כביכול כביכול going through הקדוש ברוך הוא's mind as it were? What was his רצון?

And I'm not going to worry about the individual pieces, then everything is going to unravel. So from our point of view, we're starting at the bottom. We have to say, where am I holding? What is my עבודה? What is the תכלית that I'm able to see? And once I'm able to appreciate that, I'm able to take that and then translate that into the next one, because יש לתכלית, ולתכלית יש עוד תכלית אחר. Now that I understand what the what what my role is in the sales department, in the accounting department, I could say, oh, I'm trying to bring money into the company. Well, why do I need why do I need the money? I need the money because my company is going to take that, and they're really a glorified investment bank.

Now they're going to take that and they're going to invest it. Or if I'm on the liability end, I'm going to say, you know, why does that affect the bottom line? Because if for every dollar that comes in, too much goes out, then there's not going to be enough left for the company to invest in other areas, and you translate that up. So every time you can appreciate a תכלית, then you realize that there's a תכלית אחר, גבוה מעל גבוה, until you get to the ultimate תכלית, the at the level of the CEO, and then of the board, and then of the shareholders, and you realize why the company exists. Really, by the way, that the the end game for us is really also the front game.

In other words, though when when you're coming, you're you're starting a project, the סוף מעשה במחשבה תחילה. What we relate to as being able to work our way backwards from our perspective, because we're starting off from a limited perspective, what we're able to work our way back through the Torah, through Chazal, the when when we fully are able to tap into that through our עבודה, through breaking down the barriers, through opening ourselves up, that really be'etzem is the מחשבה. במחשבה תחילה that הקדוש ברוך הוא had. So let's see, lemashal: תכלית בנין הבית כדי שיהיה אדם מקום לנוח. Why does a person need a house? Because they need a place to rest. Why do they need a place to rest? ותכלית המנוחה כדי שיוכל בכח הזה לעבוד את השם.

If they're not rested, they're not going to be able to serve Hashem. תכלית העבודה, why do they have to serve Hashem, etc., וגומר, because we want to be zocheh to have שעשוע בעולם הבא, to have ta'anug in השם יתברך, open up the first chapter of Mesilat Yesharim. So we go up and up and up until we're able to understand what the תכלית of the entire בריאה is. ותכלית של כל דבר הוא מחובר למחשבה, למחשבה ולשכל. The תכלית of everything, we're living in a practical world, the תכלית of everything ultimately relates to an objective being achieved that's in the חכמה, that's in the שכל. So he says, again, תכלית של כל דבר הוא מחובר למחשבה ולשכל יותר מהדבר שזה תכלית בא ממנו.

The תכלית is really more, even though you're going through the motions of achieving things in a practical way, the ultimate תכלית is really more in line with the idea, a little bit more abstract, than whatever it is that you're physically doing. וקרוב התכלית למחשבה בקירוב יותר מהדבר. The תכלית is more in line with the חכמה, the idea that you started off with, than anything that you're actually engaged in, even more than what you're doing. כי סוף מעשה במחשבה תחילה. We're going to unpack this now. Just interesting, he brings on the bottom over here from the Mi Nachal, it says תחילה. What does it say, סוף מעשה במחשבה תחילה? It's a pasuk in Iyov, it says, לכל תכלית הוא חוקר. הקדוש ברוך הוא fathoms, investigates the תכלית of everything, has the ultimate perspective.

This is roshei teivot: לכל תכלית הוא חוקר is תחילה: ת from תכלית, ח from חוקר, ל from לכל, and ה from הוא. So סוף מעשה במחשבה תחילה, נמצא שהסוף והתכלית, the endgame, the to'elet that threads through everything, that's the ultimate expression that we're working towards, הוא תחילה במחשבה וקרוב לה is really in line with whatever that first machshavah was. ומהתכלית נשתלשלה המעשה, and that is why there was a necessity to work through things in a certain way. למשל, כשעולה במחשבה לבנות לו בית, a person says, "I want to build a house." בוודאי הבית אינו נבנה בבת אחת. You can't just plop down a house, it's not built in one second.

אלא צריך להכין עצים, first you need to prepare wood, ולסתת ולבנות כל עץ ועץ לפי צרכו, and one has to cut and build and put each piece of wood the way it is. ואחר כך נבנה ונשלם הבית. And then when they're going to go through the motions and the steps necessary, they're going to end up with a house that they could live in. נמצא שלימות הבית שהיא תכלית הבנין וסופו היה במחשבה תחילה. It comes out... Now, again, very important. What does that mean? The greater appreciation that you're going to have for the house that you live in, the greatest appreciation for the person living in the house is going to come when you read the plans, when you understand what it's there for.

A person that just, you know, passes by a house on the side of the street and he never saw the plans and he doesn't understand why every single piece of this house was mamash designed with a chochmah, they'll say it's a beautiful house, they're not really going to appreciate it. But very important, if a person sits there all day and they study the plans and they're able to talk about it, and l'maaseh they never go to the architect, they never actually go buy the wood, they just have this idea and how every single thing is going to be according to design, and they talk about it and they appreciate and they go on and on and on, at the end of the day, that's not the person that you hire either.

You're going to need a person who is going to execute. So, both of these things are important. One of them is at a loftier, higher, more abstract level, but the same way that a person who only engages in the maaseh, which in a certain way is ikar, at least a person who engages in the maaseh, they build a house, there's a house over there, they can appreciate that, a person will be limited in his appreciation if they engage only in the maaseh without understanding the plans, without understanding ratzon Hashem, without going a level deeper in understanding. A person who thinks that they're only going to understand and they're never going to execute, they're never going to open up a Shulchan Aruch and a Mishnah Berurah, they're also left with basically nothing.

ונמצא שהתכלית הוא קרוב למחשבה, but ultimately, the tachlit is a truer expression of the machshavah. הוא ביותר מהתחלת המעשה, even more so than the maaseh. That's why we talk about חכמת אמת, right? Even when it comes to Torah, what is חכמת אמת? And something that's not sod is not true, it's not חכמת אמת? It is, vadai it's true. Of course it's true, but however, if you have the computer code, in a certain sense, that is a truer expression of what's going on than whatever it is that's, you know, that it translates into. That's at the very core of what's going on.

So, the most emet, the most close to the tachlit, the most the the most close to the to'elet that you can come is really when you factor out to the source to the source of what's going on. And he points out over here in the bottom in the notes that even this is in the context of the house, but don't get lost in the mashal, because the reason that a person needs a house, ultimately, everything factors down to coming close to Hakadosh Baruch Hu.

You live in the house that you can get the rest, you need the rest to do the avodah, you need the avodah to do ratzon Hashem, you can give Hakadosh Baruch Hu nachat and get the Shechinah out of galut, and etcetera etcetera etcetera, that so we that we can be שעשוע and נהנים מזיו השכינה, which is what Hakadosh Baruch Hu wants, חוק הטוב להיטיב, etcetera. So, now that we understand that really the tachlit and the סוף of what we're trying to get to is במחשבה תחילה, and the מחשבה is really closer is really closer even to the סוף המעשה, the real expression of the Creator is in the idea, even more so in the interim steps.

So, now we have to understand that the tachlit of the בריאה is to be שעשוע in Olam Haba, we're going to see to be נהנים מזיו השכינה in the place that in the time in the place, so to speak, that's appropriate for that, and that was that that's רצון השם. The problem is, how do we relate to that? How do we relate to that? We we don't have the kelim. We we live in our in in our fishbowl, right? We live in the the place, one of the unbelievable, and this is a point worth noting, I I heard somebody make this point, I do not remember who, that הקדוש ברוך הוא gave us finite kelim in order to impact something that goes beyond the boundaries of of of the kelim in which we're dealing.

So, we're able to to affect things, spiritual things that don't necessarily find expression in this in this world. An example that we've used before is life itself, right? Is there any particular reason why certain certain ma'aseh between a man and a wife should be able to impact that a neshamah should come forget about the biology of it, that a neshamah should come down to this world, whereas other ma'asim won't? Anymore so that's something that we get used to. Anymore than shaking a lulav should should impact unbelievable things like the Gemara says, that that affects, you know, certain types of רוחות? Well, and what about if you do it what what about if you do it a day too late? You're shaking the same lulav with the right כוונות.

I didn't My כוונות weren't ready on Sukkos, but I'm shaking the lulav, so I had to wait till my כוונות were ready. Or, by the way, the Nefesh HaChaim says the same thing about זמן תפילה. Is davening after the זמן any different than blowing the shofar on the wrong day? So, there is a there there is a method that הקדוש ברוך הוא gives. You know, because we're in our term, sometimes people can even come to go around halachah. They say, "Well, you know, if these things are associated with it, then why can't I do things on my terms?" The reason is because we don't have a relationship with the spiritual things that we're impacting. So, now translating it into what we're discussing, what did we say?

The closest relationship that we can have with everything is to understand the to'elet. The problem is is that the to'elet and then the to'elet translates into certain ma'asim. So, that's that's wonderful when both the to'elet and the ma'asim are theoretically within our frame of reference, and I have to start with the ma'asim, and I come to the to'elet. And the way that I'll really be productive is at a certain point, once I'm able to develop a relationship with the tachlit and to'elet, I keep that in mind and I say, you know, I I have to do all this work, it seems menial, it seems boring, it seems, you know, very mundane, and yet, I'm affecting unbelievable things.

However, if we live in a world where we have no relationship with the to'elet, it's it it it's totally outside the boundaries. עולם הבא, נהנים מזיו השכינה, these are words. They don't mean anything other than to say that there's something that seems real lofty and unbelievable. So, in that case, you know, where what does that leave us? How does that help us? Paragraph ב: ודאי שהתכלית של הבריאה הוא שעשוע עולם הבא. That that's the tachlit of the בריאה. That's very lofty. You tell me that, then I'm going to be unbelie- Oh, would a person ever talk in tefillin? Would a person ever be late to davening?

A person's going to be careful to make sure that they the way that they have the salt and they dip the challah into the salt, every single little thing I'm affecting unbelievable things, I'm going to be שעשוע in עולם הבא, you know, whatever works! You know, I'm affecting great things. But if if it's not something that I can relate to, how's that going to help me? אי אפשר לקרב זאת התכלית למחשבות בני אדם. That's impossible to relate to us. And therefore, it almost leaves us without, you know, the beginning of the Torah was great, it seemed it it seemed like everything was starting to fit, and at a certain point, we're totally limited. So, what you're really telling me is that I have to just go through the motions.

I'll take I'll take the your word for it, and I'll keep all of the mitzvot and so forth knowing that there's a tremendous תועלת, but I can never really be in line with Hakadosh Baruch Hu because how am I supposed to relate to that תועלת? כי זאת התכלית עליו נאמר עין לא ראתה. If the point that we're trying Trying to get to is to be שעשוע in עולם הבא, and the navi tells us עין לא ראתה אלקים זולתך יעשה למחכה לו, right?

But it says that עין לא ראתה, that that no eye can see, we can't perceive, we have no relationship with us, even a navi has no relationship with us, sorry, even a navi has no relationship with עולם הבא, so then where does that, where does that leave us as in in terms of in terms of being in touch with with the תועלת? Says the, says the, says רבינו, אבל הצדיקים באמת, גם הם יכולים לצפות במחשבתם תכלית עולם הבא. So this is an unbelievable statement: חכם עדיף מנביא, right?

A navi has to be is an incredible level, he has to be able to be, you know, purified and so forth, enough that he's going to be a keli that Hakadosh Baruch Hu can communicate with him, but ultimately Hashem says words, those comes out of the navi's mouth. The navi can't read between the lines. For a person to be a chacham, a person, a navi knows what to say, a chacham knows what not to say, right? A chacham is able to to be more in line with the חכמה.

When a when a chacham has, a tzadik has התבטלות, again we spoke about this at length, maybe I'll mention a few points from תורה תורה ד׳ that are relevant, when a chacham is able to have this התבטלות and be in line with the חכמה, again the ספירות, is the the the first ספירה חכמה, בינה, דעת, depending on how you count them, חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, ומלכות, when the chacham is able to connect the מלכות with the חכמה, he's able the the the moon reflects the sun, when but it has to the moon has to be לית דגרמיה כלום, like we said in the first Torah.

When the chacham reaches התבטלות so that he can accurately adequately reflect chochmah, it's true that certain things might be beyond us, but when the the waters are totally clear so that the reflection is accurate and you might not be able to look directly at the sun, but you can look at the at the at the reflection, turn yourself into a כלי and develop a relationship with it, the צדיקים באמת, גם הם יכולים לצפות במחשבתם תכלית עולם הבא, וכל אחד ואחד מישראל לפי שרשו שיש לו בתוך נשמת הצדיק, to the extent that we are able to we have where our shoresh is within the neshamah of the צדיק, כן מקבל ממנו גם כן זאת התכלית, then we will also be able to relate to the תכלית.

This is a, you know, we're not going to be able to explore it fully, this idea of having a shoresh in the in the tzadik, but a person who you know, just in a spiritual sense, when we view the Jewish people as one as one organism, right? I mean, even if a person has children, if a person has a has a few children, you ever look at look at them, and you'll see, you know, I am multifaceted, there's I have a lot of different character traits, you know, there's different sensitivities, and sometimes you'll see each

one of each each one of a person's children seems to almost be an, as relates to the father, they have their own their own universe, but as relates to their father or mother, they say, you know, they they are almost sometimes an exaggerated expression, or maybe toned down, but you say, "Oh, this is rooted in the parent over there." So when it comes to the tzadik, the the the tzadik whose התבטלות, he he's almost a a שכינה מדברת מתוך גרונו by Moshe Rabbeinu, the the tzadik is at the the height of the, you know, the

head of the of the אדם, of the organism of Klal Yisrael, and the שפע comes through the tzadik, and therefore, it's going to it's going to be multifaceted, like we say by, you know, by Adam Harishon, that all 600,000 neshamot were within, but but this is the way that the relationship works. So to the extent that we can find our שורש נשמה within the tzadik, something that allows that that resonates with us in terms of a connection that Hakadosh Baruch Hu has has with with Klal Yisrael as a whole, so to the extent that the

tzadik has a relationship with olam haba and we can attach ourselves and find ourselves within the tzadik, find a relationship over there, that will allow us also to have a relationship with with this chochmah, with with with this idea of שעשוע בעולם הבא that we on our own level, because, you know, there's too much in the way, can't relate to. And I'm just going to mention a few things, again, very worthwhile to go listen to, but Torah ד׳, paragraph א׳, כשאדם יודע שכל מאורעותיו הם לטובתו, זאת הבחינה היא מעין עולם הבא, starts off talking about

what a person needs to know, what he has to relate to in terms to be ל-עולם הבא, and then paragraph ב׳ says, וזאת הבחינה אי אפשר להשיג אלא כשמעלה בחינת מלכות דקדושה מהגלות מבין העכו״ם, which is by the way how the first Torah started off as well. How do you get to this idea of מעין עולם הבא? Only when you're able to be מעלה the מלכות, like we said, לית דגרמיה כלום, connect the מלכות, be מעלה, bring it in line with the chochmah, be מעלה the מלכות of kedushah. And paragraph ג׳ over there, ואי אפשר להשיב המלוכה להקדוש ברוך הוא אלא על ידי וידוי דברים לפני תלמיד חכם.

And then he he goes on over there, he goes on over there to develop at out the relationship that a person has with the talmid chacham in terms of being able to achieve this, being מעלה the מלכות דקדושה, and and achieving מעין עולם הבא, and talks about the idea of the of the being החזרת מלכות לשורשה, again the shoresh of מלכות really going back to the chochmah, because what the מלכות reflects is really starting with the chochmah with the חכם, and he said with and it's chochmah, he says, when a person has sins, איש חכם

יכפרנה, he says בוודאי על ידי ענוותנותו היה כח ביד משה לכפר עוון העגל, that because of the the לית לה מגרמה כלום, that the tzadik himself is able to relate to even come outside of himself, all it's total hisbatlut, the tzadik is able to transcend certain things that are within the בריאה. Therefore, the tzadik can achieve things that a person almost otherwise wouldn't be able to do, and that's what it says, איש חכם יכפרנה, and therefore therefore we see again different aspects coming from a different direction. Some of these concepts very very worthwhile to to Torah ד'. Veiter, so he says, another תנאי.

Now it's going to seem to take a little bit of a left step in terms of a left turn for what we were talking about, and then we're going to really really bring it all together. He says, another another תנאי in order to be משיג the שעשוע of Olam Haba through the צדיק, כפי הפרת הכעס ברחמנות, that to undo כעס with רחמנות. This by the way is just a very, very practical advice. היינו כשבא לאדם איזה כעס, לא יפעל בכעסו שום אכזריות, ואדרבא ימתיק הכעס ברחמנות. So two things: first of all, a person should not execute on כעס, that already makes perfect sense, but not not just because it's incredibly destructive, but also as a person digs in, you know, I think they say about a baby, people swaddle people swaddle a baby.

It's not an exact mashal, but something I was thinking about, because when the baby, you know, all the limbs are flying around, it's not that because they're hysterical the limbs fly around, it's that when the limbs fly around, that gets them more hysterical. When a person is בכעס, first of all, they're subscribing to something, you know, all of a sudden there's a little thing that gets that gets a person annoyed, but their שכל is still there. They could still put that in check, and then the more that they invest and they work themself up, the more that they get angry, the less that the שכל the שכל starts to recede into the background. So first of all, it's worth it just to squash out anger when a person feels it arising.

But that's one thing, to just try to say, "Don't get angry." It's also kind of impossible. The more you say, "Don't get angry," the more you're going to get angry. What do you have to do? You can replace the momentum the momentum with a different emotion. What do you do? You see a person that did something to you, and then you find out that they are incredibly you know, you have let's say, kids, you have one kid that bullies another kid, and you start getting angry, what kind of parenting do they come from, what kind of background? And then you find out that Rachmana litzlan that kid is abused.

And all of a sudden, it doesn't make it better what his reaction was, but then you're not calling up the school to try to expel him. Maybe you're calling up the school to try to get him therapy, or to try to get him, you know, placed in a different living environment, or whatever that whatever the case is. What you can do is you can take כעס, and you can replace it with רחמנות. So over here, he says that that the we're going to explain, and this is going to be a little bit of a of

a flyer, where we're going to get we're going to get into it, that the ability to receive from the tzadik is determined by the extent to which our to which anger is conquered by רחמנות, or replaced by רחמנות. And we're going to see that anger—I'm reading a little bit from Chaim Kramer's note—that anger stems really from a lack of emunah. So ka'as, lack of emunah is associated with עבודה זרה, with idolatry, and once you have עבודה זרה in the בריאה, so then it's as if there's הסתר פנים, it's as if Hakadosh Baruch Hu, as it were, seems to manifest less in terms of His direct involvement. It seems to be that that nature is in charge, seems to be that there's a less direct relationship over there.

And when Hakadosh Baruch Hu is leading the world in a less obvious way, so also the tzadikim who are coming and leading from Hakadosh Baruch Hu, they're also going to have a less of a of a leadership role, as it were, which which is leaves us less of ability to connect, and we can't be in touch as much with the תועלת and the תכלית. Torah ז' unbelievable. Go listen go listen to Torah ז', which talks about a lot about the emunah, and Hakadosh Baruch Hu's הנהגה with the בריאה. Special definitely resonated Torah ז' resonated with me tremendously, so that's definitely worthwhile. But he says over here, I'm sure there's ones that I'm that I'm forgetting, that might be even more relevant, but yeah.

So he says, so כפי הפרת הכעס ברחמנות, היינו כשבא לאדם איזה כעס, so first of all, לא יפעל בכעסו שום אכזריות, ואדרבא ימתיק הכעס ברחמנות, it should change or replace it with rachmanut, with with with mercy, with pity. בבחינת ברוגז, when you, Hakadosh Baruch Hu, have reason to get angry, רחם תזכור, remember רחמים, ועל ידי זה, and through this, when we're when we we increase the כח of rachmanut until it's even able to be מבטל כעס, נעשה עטרה לענווים, it's going to create a crown for ענווים, הבורחים, who otherwise flee מכבוד ושררה ועושים את עצמם כשיריים, there are those, the tzadikim, that really should be the ones to be in a leadership position.

However, however, like we we referenced, this is really going to be a little bit where the Torah is going, that where there is ka'as, where there's a a hint of where we bring עבודה זרה into the world, so then that creates more of a separation as it were between us and Hakadosh Baruch Hu, and those who would be the ones to connect us to Hakadosh Baruch Hu, they are also going to step away from positions of leadership that they should be in. וכשנעשית עטרין בעטרה של רחמנות, but when we have rachmanut, when we get rid of the ka'as, when we get rid of עבודה זרה, when we increase emunah, so that's going to create a crown, that's going to bring these tzadikim, these leaders, into positions of leadership.

ובבחינת המעטרכי, השם who crowns, חסד ורחמים, so we see that חסד and רחמים are associated with a crown. אזי מקבלים את הכבוד והשררה, then these people, these tzaddikim, will be mekabel kavod and שררה בעל כרחם, even ba'al korcham, meaning that they inherently want to flee kavod, they don't want to be in a position at the front in leadership. The I think I read in one of the biographies, somebody went to Rav Elyashiv, zichrono tzadik v'kadosh livracha, and they they wanted to say that somebody was a big tzaddik, and they said, "But but really nobody knows who he is.

He's just He sits and learns all day." And you know, like in other words, trying to explain, I think, why that's the way I heard the story, about why Rav Elyashiv didn't know who he was. And Rav Elyashiv's response is, you know, "Oh, he must be a very lucky person." Tzaddikim are not looking for the limelight. וזה בחינת עטרת צבי, the crown of beauty, לשאר עמו, to the to the leftovers, meaning that not everybody is going to wear the crown.

We're not just talking about, you know, a tzaddik in a certain sense, you know, somebody who overcomes his desires and so forth, but למי שמשים עצמו כשיריים, we're talking specifically about those who have anavah, who make themselves like leftovers as it were, that they they're anavim, those are the people who are going to have the crown. But now we have a big problem. So if the tzaddikim, I foreshadowed a little bit, but if the tzaddikim are the ones that HaKadosh Baruch Hu wants to be in a position of leadership, and they're tzaddikim, they want ratzon Hashem, so why are they avoiding this responsibility? Right? In other words, it's it's the opposite.

Anybody anybody who wants to be in a position of of leadership, so then that means that if it's because they think that they're going to get something out of it, they want the kavod, then really בעצם they're less fit to lead. The the ones who should be in a position of leadership are the ones who are able to take themselves out of the mix and do what's better for the people, for the people that they're leading. And therefore, really leadership is a responsibility, tremendous responsibility and accountability. Now, yes, a person who has the qualities of leadership, so they are the ones who are responsible to step forward. So if these are tzaddikim, why are they stepping back? We talked about it in Torah י״ד, the idea of anavah pesulah, right? It's a fake anavah.

Why are they stepping back if this is their role? כי זה שהצדיק בורח מן השררה והכבוד ואינו רוצה להנהיג כולם, why don't the tzaddikim want to step forward? זו היא מחשבה באה להם מבחינת הסתרת פני השם. When HaKadosh Baruch Hu, as it were, is acting towards us in a state of הסתרת פנים, על ידי מיעוט אמונה שיש בישראל, because again, we said and we associate with ka'as, מיעוט of emunah, let's take a step back and just make make one comment. HaKadosh Baruch Hu, as it were, from His point of view, wants nothing other than to give.

There's a system that's designed that creates, you know, distraction and and and opposition from our point so that we can have bechirah, and we can overcome it, and we can we can own our success and own our reward, and get closer to הקדוש ברוך הוא, בקיצור נמרץ. From HaKadosh Baruch Hu's point of view, that that really is is is very natural. If we make ourselves into a keli, then HaKadosh Baruch Hu is going to fill the keli up. That's not anymore or less of a miracle than anything else. When we have a direct relationship with HaKadosh Baruch Hu, and this is the way that we see the world, then in principle, like the Gemara says, the same God that lights oil can light vinegar. What What is the difference?

Why is it inherently any more or less of a miracle that that one thing should be able to light as fuel, and the other thing shouldn't be able to light as fuel? For that matter, maybe you could say why should you need fuel? However, when a person lives in less of a of a of a God-conscious world, so from our perspective HaKadosh Baruch Hu put a system into the briyah called teva, which is is very big gift. If there was no teva, then, you know, how how would you do anything if you were never sure when you put a cup down whether it would fall down or fall up, you know, you wouldn't be able to function.

I don't know, the sun rises and sets at a different time each day, sometimes night comes first, there would be no no framework for us to have halacha, and and again the Torah is a blueprint for the world, etc. However, there's an הנהגה of teva, and there's an הנהגה, a more direct הנהגה between Hakadosh Baruch Hu and the world. When we live in a world with a direct connection with Hakadosh Baruch Hu, then it's just a question of which הנהגה we want to tap into, but it's not like we're it's not like we're flouting the way of the world when we ask Hakadosh Baruch Hu for something direct, any more than when we understand that Hakadosh Baruch Hu puts teva in place. So when there's הסתר פנים, really it's on us.

When we when we turn away, so to speak, so Hakadosh Baruch Hu turns away. It's less of a it's less of a direct connection, and therefore that comes really from this idea of avodah zarah, from this idea of of ka'as. Brings a pasuk over here from דברים, וסרתם ועבדתם אלהים אחרים. When we turn away, when we turn away, that's the beginning of avodah zarah. That's that's on us. So again, in the text, זאת מחשבה בא להם מבחינת הסתרת פני השם. When Hakadosh Baruch Hu turns away, there's less of a direct connection על ידי מיעוט אמונה שיש בישראל. It's really generated because of of Klal Yisrael, where we're holding. כי לפי רוב הכפירה, חס ושלום, כן הסתרת פני השם. We dictate the way that Hakadosh Baruch Hu acts to us, that what's generated by us.

ואין רוצה להנהיגם, and Hakadosh Baruch Hu, as it were, is not doesn't want to lead us, but His ratzon wouldn't be fulfilled by leading us. At a certain point, at a certain point I heard I heard maybe Rav Lopian sky make a make a point recently. You know, we we all want to forgive, right? We all want forgiveness. Hakadosh Baruch Hu could forgive anything. It says that if a person there are certain things that that there's no teshuvah for. So why is there no teshuvah for that? So one example that he gave was imagine imagine a kid who does something wrong, and no matter how much he does something wrong, a parent can forgive and and able to put him right on the right track.

There's nothing that could stand in the way of forgiveness. Now imagine this same kid, he's in school and he does something terrible, or maybe even not that terrible, and then he goes and he has, you know, he's in tears and he's seems to be sincere, and he comes in to the principal, to the to the teacher, to the Rebbi, whoever it is, and the person forgives him. And then the kid walks out and he says, "See that? I have him wrapped around my little finger." So that conversation, when you now now it happens again, and the same thing plays itself out.

If you go and you give the kid a pass, so then it's not reinforcing his התבטלות, it's not reinforcing the idea that this person is really coming and contrite and is מבטל himself to the cause, and he says, "You know what? I had תאוות, but really I understand. I'm able to connect with you." What really it is, the next time you forgive him, is you're reinforcing his strength over you. I was just talking with a with somebody who manages employees, and he told me, he said, "You know, I wanted to establish a good rapport with my employees, but now I don't know what to do.

It's very hard to turn back, because I feel that they're taking advantage of me, and to turn around and just, you know, sort of like become, you know, it wouldn't make sense if all of a sudden I do an about-face and my הנהגה changed. And on the other hand, to continue to reinforce, you know, they're they're starting to to walk all over me, and if I reinforce that, you know, those good vibes, then then, you know, things are going to things are not going to go well." So he, you know, dealing with dealing with the proper thing to do over there. So we have to know, it says that הקדוש ברוך הוא אינו רוצה להנהיגם.

Hakadosh Baruch Hu doesn't want to lead us, Hakadosh Baruch Hu's ratzon won't be fulfilled by leading us in that context. והסתרה זו היא בבחינת כעסו וחרון אף. This הסתרה is a בחינה of of of anger, of חרון אף, that's what we said. Ka'as is anger, and now we're seeing this our direct middah keneged middah, that our ka'as generates a a חרון אף, as it were, from הקדוש ברוך הוא, הבאה על ידי עבודת אלילים, which which comes through kefirah, which comes through avodah zarah. A person would never get angry if they really had emunah. What's what is ka'as? Ka'as is it's essentially a somewhat out-of-control emotional reaction to things not going the way that you want.

That's so if you live in a world where everything is a gift-wrapped package from Hakadosh Baruch Hu, might not be what you want, but that's, you know, who says that you are in charge? Who says that it's your goals? A person that truly lives with emunah would never get angry. Not that they would be able to control their anger, they would never get angry. So the whole idea of anger, leaving aside exactly what the terms mean as applied to Hakadosh Baruch Hu is a separate issue in terms of anthropomorphisms, but the idea of anger is really כנגד כנגד אמונה, כמאמר, "כל זמן שיש עבודת אלילים בעולם חרון אף בעולם." So whenever there's avodah zarah, there's חרון אף in the olam.

Ka'as, עבודה זרה, these things generate middah k'neged middah, they generate חרון אף, אפילו כשאין עבודת אלילים בעולם, אלא שהאמונה אין כל כך בשלמות. Now what happens when there's no So what does it mean? It means that there'd end up being a hint of הסתרת פנים. In other words, it's not full-blown. אז גם כן חרון אף, הסתרה זו לפי התמעטות האמונה. So there's also going to be חרון אף in line with the with the with the lack of emunah that we have. It's a it's a sliding scale, it's not everything or nothing.

ומחמת שהחרון אף אפו כרגע, and because now, so now there's not going to be an over- you know, an overarching state of חרון אף, which is really clear and manifest and we understand what's going on, but there's going to be a hint of חרון אף coming on from Hakadosh Baruch Hu's part as it were, that's going to that that's going to to to be there in the בריאה because we had a lack of emunah. But when Hakadosh Baruch Hu has חרון אף, it's almost just a hint. It's in the בריאה, but it's it's it's a little it's a small little speck. It means that there's not a direct relationship, but it's nothing that you can even necessarily be omed on.

But lema'aseh we have a little bit of a hint of emunah, and therefore the way that Hakadosh Baruch Hu relates to us is also going to have a little bit of a hint of of חיסרון. כמו שכתוב כי רגע באפו, but it's it's just a hint, it's small, it's only a רגע. I think the calculation comes out .06 of of a second, something the the Gemara in in Berachos talks about the the how Hakadosh Baruch Hu is how long does the is the anger in the בריאה every day. על ידי זה אין נרגש אלא כשיש עבודת אלילים בעולם. So it's not actually going to be felt.

We're not going to be able to be omed on, we're not going to be able to to see the Hakadosh Baruch Hu's anger in the בריאה unless there's actual avodah zarah. אבל בלא עבודת אלילים אלא בחיסרון שלמות האמונה, אז בוודאי אין נרגש מעט החרון אף שבחלק הרגע ואינו נקרא הסתרת פני השם. So there's going to be some element of הסתרת פני השם in the world, but we're not necessarily something is going to be off, but you're not going to be able to be עומד on it. There's something off, there seems to be some sort of a disconnect, but you can't you can't put your finger on it. אבל השתלשלות של חרון אף כשבא לצדיקים אז הם מסתירים פניהם מהעולם ואינם רוצים להנהיג את העולם. So what happens over here, I mean it's unbelievable.

It says when when when everything is all direct and it's it's in line and it's, you know, warm and fuzzy and and and there's a direct relationship with Hakadosh Baruch Hu, then the tzadikim they step forward, they're ready, willing, and able to represent Hakadosh Baruch Hu's purpose in the world. But now there's something lacking, and tzadikim are בעצם reflecting Hakadosh Baruch Hu's חכמה, and there's some sort of הסתרת פנים in the world, so this is going to reflect in the way that the tzadikim are going to relate to us because tzadikim have התבטלות, they're in line with רצון השם, but it's only a hint of הסתרת פנים.

So they're going to feel also that they, the same way that there's הסתר פנים in the world, even though you can't be עומד on it, there's going to be some some way that also in instead of being like הארת פנים the tzadikim are going to want to lead, there's also going to be a little bit of a hint of הסתר פנים, the tzadikim are not going to want to lead, but they're not going to be עומד on it. They're not going to be עומד on what the reason is, on where the lack of emunah is, on what but they're going to feel it.

ומחמת שהחרון אף הוא מעט מן המעט מחלק הרגע, so now that there's only a small little bit of חרון אף of הסתר פנים, על ידי זה אינם תולים הסתרת פנים ברוגז אלא תולים בהסתרת פניהם בקטנותם. So the tzadikim have this like this inner gut, right? This Ruach Hakodesh, call it what you want, they don't want to lead. They don't feel that everything is right. They say, you know what, let me just recede into the background, people are doing what they're doing. They're not going to want to step forward out of their personal zone of comfort in order to lead Klal Yisrael, but they're not going to recognize the lack of emunah because it's beneath the surface. So what are they going to say?

They're going to be in tune enough to understand that their עבודה now is not to step forward and lead, and they're going to be תולה it, and they're going to say on their own קטנות, I'm not ראוי, the reason I don't want to lead is because I'm not ראוי to lead. In other words, when everything is all in line, so then they're going to understand their תכלית, they'll step forward, they'll do forward, they're going to do what they have to do. But where it's not in line, they're going to understand that that's not what they're supposed to be doing.

They're not going to understand that it's because of a lack of emunah, and they're going to say, you know what, I'm not ראוי, ועושים עצמם כשיירים, they'll make themselves like leftovers, so to speak, ואומרים שאינם ראויים להנהיג העולם, and they're going to think that they're not ראוי. ובאמת גם הם אינם יודעים ומרגישים את החרון אף, even they might not understand what the point is of the חרון אף, כי הוא מעט מן המעט, because it's only a little hint.

וזהו, we're going to understand now the פנימיות of a פרשה in the Torah, כשהקטין משה את עצמו מללכת למצרים ולהיות מנהיג, משה רבינו didn't want to go to Mitzrayim, and HaKadosh Baruch Hu said אמר מי אנכי כי אלך, he said to הקדוש ברוך הוא מי אנכי כי אלך אל פרעה, and then he goes on ושאר דבריו, and then kasuv it says ויחר אף השם במשה. HaKadosh Baruch Hu wasn't getting angry at Moshe because he didn't want to go. Moshe didn't want to go because there was ויחר אף השם במשה in the penimiyut, because there was a state that it says הללו עובדי עבודה זרה הללו עובדי עבודה זרה, that the Jews were on a low level and there was a חרון אף in the world.

That's why Moshe Rabbeinu, even though he was the most ראוי one to go, he couldn't get past it, but he wasn't עומד on the חרון אף, which by the way, also, you know, Rav Rav Avigdor Miller asked, he says no matter how harsh the Torah is that brings out the small little black speck on the white sheet, no matter how much the Torah brings out that the Jews were on a low level, that's because they were they were working down from perfect. In other words, because if the Jews were ממש doing עבודה זרה, then it should have been clear what they were doing.

Moshe Rabbeinu was the way that we're reading this, even Moshe Rabbeinu was not עומד on the Jews being on a low level such that there was חרון אף, but Moshe Rabbeinu was תולה because there was a hint of a hint of a hint of something that the Jews were on a low level, and conversation for another time, but again, Rav Avigdor Miller has many, many shiurim on this idea. And they were on a level where Moshe Rabbeinu was תולה the reason that he didn't want to go forward, even though HaKadosh Baruch Hu himself, as it were, was telling Moshe Rabbeinu directly to go, and Moshe Rabbeinu was תולה it on himself that he wasn't ראוי.

פירוש, זאת הקטנות שלא רצה להיות מנהיג זה מחמת שנשתלשל בו חרון אף השם כנ״ל because there was a חרון אף in the בריאה. אבל על ידי זה שנמתק הרוגז והחרון אף על ידי רחמנות כנ״ל, but if we can replace this this anger and חרון אף through rachmanut, so this is going to cause an influx of rachamim in the world. אז נמתק החרון אף שיש בסוד הצדיקים, so then also it's going to reflect its way down. Once there's more rachmanut in the world, and there's no כעס, which means there's less עבודה זרה, which means that there's more emunah, tzadikim are going to step forward, they're going to be crowned, they're going to fulfill their role.

על ידי רחמנות, ואז הרחמנות גובר עליהם, and the pity with rachmanut within the tzadikim is going to resonate, it's going to step forward to the forefront. ומרחמים על העולם ונתרצה מנהגתם, and they're going to step forward, they're going to lead the world, they're going to step into their position even if it's not in line with what they where they what they would personally like. ומקבלים על עצמם שררה של הנהגה, they're going to step into their role. ובזאת הרחמנות הם מנהיגים את העולם, with this with this crowned rachmanut, they're going to lead the world בבחינת כי מרחמם ינהגם, that the that the rachman, no, will be the leader.

נמצא שזאת הרחמנות היא עטרתם, that the rachmanut is their crown, that's what brings them to the forefront into positions of leadership, שמעטרת אותם במידת מלכות ומנהיג, that the that that the the idea of rachmanut in the world is what gives them the crown. וזה בחינת and this what what Rav Yonatan said, כרטוליסא דמקבץ באבנים טובות, this chest, this box that had jewels and pearls embedded in it. כרטוליסא פירש Rashbam: ארגז. ארגז means a box, it also means רוגז is anger. ארגז זה בחינת רוגז הנ״ל. So this box had אבנים טובות, זה בחינת עטרה. So when there was rachamim, that was a crown, that was embedded that would overcome the anger, בחינת רחמנות, that's able to be מיפר the box.

והדרו למיניה דחבירי דמיקרי בירשא, and there was מסביב, there was around the box, there was these fish called the בירשא מסביב. So it says, זה בחינת אמונה, which we said before, was it in the seventh Torah? I don't remember, that the that that that סביב סביב it's a circle. We talked, yeah, I think it was Torah ז׳ also, we talked about it in terms of emunah. כמאמר: תחת הנעצוץ יעלה ברוש, that by Mordechai it says instead of the thorn there comes a ברוש, a cypress tree, זה מרדכי ונקרא יהודי. So Mordechai came and stepped forward על שם שכפר בעבודה אלילים. Why was Mordechai step בראש, why did he step forward to leadership, why did the tzadik step forward to leadership?

Because there was there was no עבודה זרה, כמאמר that that Mordechai was a יהודי, כל הכופר בעכו״ם נקרא נקרא יהודי. And therefore, the way that we're learning the beginning of this idea is that Rabbi Yochanan saw that the basket was set with jewels, that the anger was tempered with the crown of mercy, and the basket was set was surrounded by the בירשא, surrounded by בירשא is בראש, that it was surrounded by by סביב, by emunah, and that was and therefore there was בראש. Therefore the the tzadikim step forward into a leadership position. Okay, I think that that that was an amazing התחלה, and I think that we will stop over there for now.

Be'ezrat Hashem, we will go forward in Torah י״ח, and I would love A couple of people actually did reach out to me. Shoot me an email: mrubin, r u b i n, 214@gmail.com. I would totally love to hear if you're gaining from the shiurim, what your thoughts are on on making the on making the the the summary shiurim. I definitely look forward to hearing from you. Have a fabulous day.