LM 18.3 — R' Yonasan Mishtaei, Part 3 of 4 · תורה י״ח

בעזרת השם יתברך we will be finishing תורה י״ח today starting from paragraph ו׳, giving a brief introduction as to where we're at. I always say that and then go very long, especially because sometimes there's a week in between, but try to keep it a little bit brief because going into the end of the תורה, then we're going through it, try to be bring it together. We had started the תורה talking about the idea that סוף מעשה במחשבה תחילה. Every every project has בעצם a תכלית, there's a תועלת. הקדוש ברוך הוא created the בריאה, and like any other project, what's what's in a person's mind when they need a place to live, they're thinking about the reason, the house, the situation.

What's in their mind is not going to be the individual subcontractors, the pipes, the plumbing, whatever it is. In order to even as even as the the the ultimate picture gets broken up into separate ideas in order to be able to go in an organized way and achieve the ultimate תועלת, the ultimate תכלית, that תכלית has to be in mind in the back of in the back of one's mind so that they understand where you're going, right? Well, if you're going down a crossroads, you need to to understand, even though the two steps in front of you, you might have an immediate decision, in order to be able to understand what the immediate decision is, sometimes it might not be even so clear in an immediate way.

Sometimes the longer way is the shorter way, right? Sometimes the the the the way that seems to be more roundabout ends up being having a lot less obstacles and it'll be really the easier, the shorter way to reach the תועלת. So, insofar as a person understands the ultimate the ultimate goal of what they're trying to accomplish, then they're able to relate to each piece along the way. We have a very limited perspective. The ultimate תכלית, תועלת, the goal of of of the בריאה, in sum, it relates to עולם הבא, but it relates to something that's really beyond anything that we can perceive.

Therefore, it puts us in a very we're our our we have hands our hands are tied behind our back because anything that we that we have in front of us in terms of our עבודה, in terms of relationship to, not just a relationship to הקדוש ברוך הוא, but our relationship to to ourself, to understanding, you know, to finding meaning in the everyday, if we really have no relationship to, in in any meaningful way, to the ultimate goal, so then where does that leave us? The צדיק is the person, חכם עדיף מנביא, even the the צדיק is really the one who's able in a in a meaningful way to relate to that to that תועלת.

The צדיק is the one who's able, we're going to flesh this out more today, the צדיק is the one who's able to relate in a meaningful way to הקדוש ברוך הוא's goal even though it's something that really is beyond us. And therefore, and therefore, to the extent that we are able to to to find our roots within the צדיק, then we are able to find meaning in our own place. In other words, like by way of analogy, not that it's a great analogy, but by way of an analogy, if a person is a member of

a team, they really have a limited perspective in terms of, you know, that particular play, that particular battle, but once they're they're able to understand that the general, the coach, the person who has the broader perspective, and they're able to say that I am a piece of that vision, it's not that I represent the entire vision, I'm a piece of that vision, and I am I I I am part and parcel of that ultimate picture, so then they also are able to relate to relate even in a personal way to that goal. And therefore, the צדיקים are the one who are going to be in a position of leadership to execute הקדוש ברוך הוא's plan.

Now, what this means is that the צדיקים, from their own point of view, their role is to be in a position of leadership. So, why is it that sometimes we see that the צדיקים are not stepping forward, they're not assuming this role of leadership? We find that we don't have that attachment, and we explained in previous weeks, our רבינו explained that there are times when הקדוש ברוך הוא is בהסתר פנים. That's not really driven by הקדוש ברוך הוא, that's driven by us. הקדוש ברוך הוא stands, as it were, ready, willing, and able to give us the maximum amount of שפע. The question is whether or not we build ourself up as a as a כלי.

During times of of of of רוגז, of anger, so to speak, עבודה זרה is associated with this, during during times when we are not acting as we should, this this represents this manifests a certain הסתר פנים where it seems that הקדוש ברוך הוא is turning away. Once the world is in a state where הקדוש ברוך הוא is, רחמנא ליצלן, as if he's turning away in a state of הסתר פנים, so then the there's going to be a dynamic in the world where the צדיקים are also not going to step forward in their role as leadership to to bring to bring about this תועלת. The צדיקים really בעצם are the like a שליח of הקדוש ברוך הוא.

Now, we בקיצור, בקיצור נמרץ, so it this sounds a little bit abstract, the we started talking about this idea that the סוף מעשה ב... מחשבה תחילה. The idea that that when you have the the שכינה, you have מלכות in the world, there's a state of אמונה, so what that really is is it's lining up all of the pipes so that what you see in the למעשה, what you see represented in the world, you see the מלכות is really represented in in the חכמה of הקדוש ברוך הוא.

הקדוש ברוך הוא set up this world to have a certain a certain path and a certain reflection, and you know, part of that process is that there should be a יצר הרע, and there should be רע, and that we should overcome that so that ultimately what's going on in this world represents, or rather is an accurate accurate reflection of הקדוש ברוך הוא's מלכות in the world. When that's not happening, as if the the שכינה is in גלות, a concept that comes up in different ways, really, there's almost a vacuum of leadership, there's a way that

the that the inappropriate leaders, the ones who are not who are not trying to bring the רצון of הקדוש ברוך הוא into this world, to line up everything going on in this world with with with the true goal of creation, those people try to step forward, and they try to assume positions in leadership, and the idea of אמונה itself is going to try to push back and prevent that from happening. However, there are going to be times when we're in גלות, when, you know, the state of affairs is such that the people who those who

are trying to assume these positions of leadership will have such a כפירה, such an אפיקורסות, that they will they will try to push a wedge into the idea of אמונה and the idea of what's going on in the world so that so that it it sort of moves so far away from not just a distorted אמונה, but something that's a counterforce, that they're able to step into positions of leadership. And where we're going to start going forward now is to say, but even that even that will ultimately be short-lived, and those who deserve to be

in a position of leadership, those who truly are attached to the תועלת, the צדיקים, they are the ultimately the positions of leadership will will end up by them, and the world will move towards accomplishing the תועלת of הקדוש ברוך הוא. There's going to be a state of עתיד לבוא, there's going to be a state of עולם הבא. And again, even all of these competing considerations and factors will בעצם fall away until the גוים also their words are going to be their their their words and their למעשה is going to be directed towards הקדוש ברוך הוא,

because the the short-lived state of there being these competing priorities was only really there to give the to give כלל ישראל a a היכי תמצא, a a way that they can overcome that in order to ultimately push past the resistance, and not just recognize הקדוש ברוך הוא as they were in a state of before they came down to the world itself, but even through the competing considerations to to see the truth and to align themselves with הקדוש ברוך הוא. And we said this in the context of a story in the גמרא, which I'm going to read through read through now, and then we're going to jump back into the paragraph.

So, we said that רבי יונתן's story, רבי יונתן saw a basket that was set with jewels, and the way that we explained that is that he saw a ארגז, it works into the words, but I just want to tie the concepts together, he saw that there was this idea of of anger that was tempered with mercy, which the way that we can put the צדיקים back into the rightful position is when there's a state of anger, there's a state of עבודה זרה, there's a state of us turning away, when we are able to take that

anger and transform it into mercy, transform it into רחמנות, move away from our own anger, so then that that reverses the process of הקדוש ברוך הוא's הסתר פנים and puts the צדיקים back into the position where they should be. And this was protected by a בירשא fish, which we said is בראש, it's protected by אמונה, it was protected by faith, meaning that the the the true leaders who have the complete אמונה, they're the ones who assume leadership when the anger is going to be tempered with רחמים.

And a certain בר מוראי wanted to take this basket with the jewels in it, meaning somebody who we explained why a בר מוראי is somebody who did not have complete אמונה, does not have complete faith, it's one of the people that does not belong in a position of מלכות, and even though he was unworthy, wanted to step into that position, but the בירשא, this בירשא fish tried to sever his his his thigh, meaning that this בירשא, which represents אמונה, the אמונה stepped in and wanted to sever the go go about the way what we explained,

one of the ways to prevent the inappropriate leaders from taking that role is to have them separate their connection with the חכמה, with the wise men, meaning that once they're not willing to take advice, they hate wisdom, so then their leadership is not going to be able to sustain itself. And we said then the diver threw a flask of vinegar at the בירשא fish, meaning that this vinegar, the the these people that wanted to take the מלכות inappropriately had such כפירה, such אפיקורסות, such vinegar, they threw it at this בירשא, they threw it at the

אמונה, and tried to sever that connection, not just to try to sneak in and, you know, present themselves as being מאמינים, but just being totally anti, and wedge wedge a, you know, a separation between אמונה and the מלכות, such that The אמונה would not even be able to prevent them from taking this leadership position. And then there was a בת קול. This is really where we're going to jump in, so I'm just going to read it anyway, but very high level. There was a בת קול that said, "What do you have to do with this basket? What do you have to do with מלכות? It doesn't belong to you, it belongs really to the אשת, to the to the wife of רבי חנינא.

מלכות doesn't belong to these inappropriate leaders, it belongs to the people who have a certain," and this will become clear, "a certain שלימות of דיבורים. It's people who have perfected faith. Speech represents דיבור as מלכות, מנהיג somebody where they have a perfected מלכות because she is one day going to store the תכלת," which we're going to say is like תכלית. She is the one who's ultimately going to be able to bring out the תכלית in the world. And once the תכלית becomes clear, once the process is the integrity of the process is there, the חכמה and the the original רצון, the original plan lines up with למעשה, then there's really no room for for anything else.

All of those other things are just a distraction, and we're going to explain why it's דווקא a בת קול that does this. And now we're going to jump in to paragraph ו. So again, where we're holding over here is that there are times when, in the short term, the inappropriate leaders want to step in and assume that role of leadership. אבל דע, in paragraph ו, שמן השמים אין מניחין אותו, that from שמים, those who do not have complete אמונה, those who are not really ראוי for מלכות, the people who have מינות and אפיקורסות, and they're

the ones who separate אמונה, so from שמים it does not allow those to assume the leadership, ליקח אותה, to assume it for any long period of time, בבחינת ונפקא ברת קלא, because a בת קול comes out from שמים, which is part of the רב יוחנן story, מאי אית לכו בהדי כרתילא זו, "What do you have to do with this box? What do you have to do with this מלכות? דאיתתיה דרבי חנינא בן דוסא דעתידה למישדי בה תכלתא לצדיקי לעלמא דאתי." This box belongs to the wife of רבי חנינא בן דוסא, which we're going to associate with perfected אמונה. And really those with the perfected אמונה, those are the only ones who should have access to the מלכות. Anybody else should not really have any connection.

The note over here points out in the פנימיות that the שכינה, which we associate with מלכות, in other words, the the שכינה is at the level where there is a manifestation of of הקדוש ברוך הוא in this world where that that where what we see, we look around, is not representing the רצון ה׳, so that's a state of being the שכינה בגלות. And he brings from kabbalistic sources that the level of שמים, that that הקדוש ברוך הוא, it's a בחינת שמים שרומז על הקדוש ברוך הוא, that the בחינה of שמים is almost like at a higher level than the שכינה.

It says, "ואתה תשמע השמים." He brings different sources, but the point is, when we start the paragraph, we say, "אבל דע שמן השמים אין מניחין אותו," meaning even where there's a wedge, somehow the idea, the concept of אמונה in this world is not in a position to prevent these inappropriate leaders from assuming leadership, הקדוש ברוך הוא, as it were, from an even higher level than that will swoop down and He will make sure that in a long-term way, these inappropriate leaders are not in place to divert the purpose of the world. There's a certain time when there is a when there is this state of confusion over here.

However, long-term, הקדוש ברוך הוא is going to protect the the purpose of the world from being from being distorted and from being off-track, היינו על ידי שלימות האותיות של דבורי אמונה. This idea, what is the wife, the אשת of רבי חנינא בן דוסא? Through the שלימות האותיות of דבורי אמונה. What's אמונה, by the way? אמונה is תפלה, right? There's a certain הקדוש ברוך הוא deals with us in different ways. One way ה׳ deals with us is in a direct way, there's נסים. But another way that הקדוש ברוך הוא deals with us is through the is through the system, the natural system, the the everyday טבע that's in place, and this provides us a context for עבודה.

When we have a certain clarity of relating directly to הקדוש ברוך הוא, it's not that we're asking for miracles, there's no need for the for the facade. We understand that everything is being directly יד ה׳. And therefore, when we are able to relate directly to הקדוש ברוך הוא, you can peel away the curtain, there's no need there's no need to go through the motions. I see exactly what's going on over here. תפלה is בגדר אמונה. The words, when when what are words? Words are made or rather speech, דיבור is speech, speech is made up of words, and the words are made up of letters. The letters of the אלף בית, the letters are the building blocks of of the words and ultimately of of speech.

Speech being essentially the mechanism that is bringing the רצון, the thoughts מן הכח אל הפועל, when you think about leadership, leadership, a person can't force people to do what they want, the idea of leadership is a essentially where a person is able to express themselves through the כח of דיבור, דבר אחד לדור, that where a leader, a person is able to express themselves utilizing this, this vehicle of speech in order to align the interests and and be מנהיג those in his charge. So now we say that through the שלימות האותיות, at the at the roots, what's the roots of speech? Not just the words, but the letters.

And we're going to it's it's again it's a little bit high level by this point in the תורה, we're going to talk about some, you know, very difficult concepts in terms of these building blocks, these letters. But at the root, at at at the root of of the הנהגה of הקדוש ברוך הוא and of the צדיקים, where is there perfection in terms of speech, in terms of the הנהגה, in terms of the אמונה, in terms of aligning up the representation in this world with רצון השם? That really comes to the actual building blocks, to to the the letters. Actually we're going to see over here in one of the in the later תורות, in in the the תנינא, in מ״ד, it says, אמונה תלויה בפה של אדם.

A lot of times we think that we say what's on our mind. A lot of times what's on our mind is what we say. The way that we speech, maybe the tone, the words, that can actually direct what we think about things. אודיע אמונתך בפי, it's פסוק in תהלים, through speaking in a way of אמונה. Every time a person says בעזרת השם, ברוך השם, you know, God willing, this also plants things into our brain. So it can become a little bit of a flywheel depending how a person thinks is how they speak, and how they speak is how they think, and you can really move forward in a way where your entire life can become about הקדוש ברוך הוא, you can integrate הקדוש ברוך הוא into your life.

שהוא בחינת אשת רבי חנינא בן דוסא. What does this mean? רבי חנינא בן דוסא is a בחינת אמונה. The stories in the גמרא talk about רבי חנינא בן דוסא in terms of his כח התפילה, כי מדתו אמונה, his מדה was אמונה, בחינת וחנינא בני די לו בקב חרובין. The גמרא says in ברכות that the entire world is sustained in the זכות of חנינא בני, in in the זכות of רבי חנינא בן דוסא. And רבי חנינא בן דוסא, what does he live on? He lives on a קב חרובין. קב, by the way, is גימטריא 102. ק is a 100, ב is 2, and אמונה also, the מ is 40, the נ is 50, that's 90, right?

And then the ה and the ו is 11, so that's 101, and then the א is 1, I did that out of order, but קב and אמונה are both 102. חנינא בני is sustained, everybody else they have their physical needs, but again, we're we're sustained really through the צדיק. So to on the level that we're at, we need we need physical things, we need רוחניות things, but when a person is connecting at a higher level, so they really become the pipeline that הקדוש ברוך הוא sends שפע to. חנינא בני also, what's he דאוונעןing for? Not that fancy car, not that watch, not even necessarily food. He he has that relationship with הקדוש ברוך הוא, הקדוש ברוך הוא is going to going to sustain him with with everything that he needs.

And in terms of his role as the leader of the generation, as one of the גדולי הדור, so then he's also going to be able to sustain those in his charge, and they will benefit to the extent that they are attached to the source through רבי חנינא בן דוסא. And this is a רמז to the מדה of אמונה. חרובין בחינת ברושים. חרובין, really a באקסער tree, a carob tree that produces fruit. ברוש is a is a tree that does not produce fruit, but either way, it's brought down that both of these are a בחינה of אמונה.

We talked about, I think in the context of מרדכי, we talked about ברוש as a reference to the words בשמים ראש, but in any event, מרדכי also is a בחינה of אמונה, he was called the יהודי, and we're aligning חרובין is בחינת ברושים, בחינת בירשא. So this is the this is how it lines up in our story, that בירשא is representative of אמונה, which is associated the same way that בירשא means a fish, but ברוש is אמונה, that is a reference to חרובין, to the idea of אמונה that רבי חנינא בן דוסא also was sustained

on the קב חרובין, that he was sustained on this measure of of of carob really in the story, the measure of חרוב, of באקסער, but that represents אמונה in the context of the צדיק הדור, in the context of the גדול who's able to establish this connection by which everything else is going to be sustained. ואשת, so what's the אשת רבי חנינא בן דוסא? זה בחינת האותיות ששלימותן על ידי אמונה. This is the בחינה of the אותיות that are sustained through אמונה. The way that we relate, again, what are letters? Letters are the building blocks of of words, of speech.

This is when you put things on paper, when you put your thoughts into words, the idea of of אמת, not that I can say something that's inconsistent with my true thoughts, or inconsistent with my true רצון. At the core of אמונה is where I'm holding, and then those form the those work into the words, which are the building blocks of anything that go forward. The שלימות האותיות which will manifest through speech and ultimately into leadership, those are rooted in אמונה, בבחינת ראשי תיבות אבנים שלמות תבנה. אשת, א-ש-ת, is אבנים שלמות תבנה, it's coming from a פסוק in דברים, ב... אבנים הן אותיות, כמאמר שלשה אבנים בונות ששה בתים. Now this, this idea is, the פסוק says: אבנים שלמות תבנה את מזבח ה' אלקיך והעלית עליו עולות לה' אלקיך.

The פסוק of אבנים שלמות תבנה is really that you have to build the מזבח with complete stones. The מזבח is really a בחינה also of of the ספירה of מלכות, so that all lines up: the מלכות, אמונה, the שכינה. And we're The statement of שלשה אבנים בונות ששה בתים is coming off of a of a statement in ספר יצירה. And it says that the אבנים are the letters. אבנים are the Hang on one second. אבנים are the are the letters. And it says that three This statement from ספר יצירה, which is an ancient Kabbalistic work attributed to אברהם אבינו, it says that three stones build six houses.

That's because if if you know a little bit of math, so in terms of permutations, if you have three letters, the amount of combinations that can come from if you have three letters would be 3 * 2 * 1. So 3 * 2 * 1 is 6. And if you have four letters, that would build 24 houses, because 4 * 3 is 12 * 2 is 24 * 1. So what it's saying is that the amount of permutations of three letters can build six different combinations. But for for our purposes, what it's saying is that since letters are the building blocks of something that becomes manifest, and therefore if you put the letters into different combinations, it'll come up with different, you know, different combinations that can affect anything.

And therefore it's a reference to this idea as letters being the building blocks of those things that we see, of those things that are ultimately manifest. והאותיות נשלמים על ידי אמונה, the letters become שלם through אמונה. When a person has אמונה, so again, that that's that's my רצון, that's the way that I relate to הקדוש ברוך הוא. And then as I build that out into thought, speech, deed, you know, if a person if a person is totally hysterical, emotional and they how are they able to communicate that? How are they able to turn that into something real? Even to articulate it at the thought level, that's really the use of language. Okay, so I'm I'm taking a step back from exactly what he's saying.

But letters, at the most basic way, letters and and even our thoughts are usually in terms of words. Letters are the building block of of everything and there's tremendously Kabbalistic things in in the אלף בית. והאותיות נשלמים על ידי על ידי אמונה, בבחינת אז אהפוך אל עמים שפה ברורה, it's a פסוק in צפניה, וכולי. Then הקדוש ברוך הוא says, I will turn the the language of the nations into clear speech. And it finishes off, לקרוא כולם בשם ה', that even the other even the גוים, they're also going to be calling out בשם ה'. Meaning, היינו על ידי אמונה שהיא בבחינת לקרוא כולם בשם ה', all of the nations will proclaim בשם ה'. על ידי זה אהפוך שפה ברורה בבחינת שלימות הדיבור.

That's going to be שלימות הדיבור, because, you know, similar to what we said, the פתחי חכמה explains that the idea of עולם הזה The idea of עולם הזה is really we know that הקדוש ברוך הוא created a palace. הקדוש ברוך הוא wanted to create a world. הקדוש ברוך הוא created a world called עולם הבא, as it were. And therefore, that's going to be the place where he's going to give the חק הטוב להיטיב. הקדוש ברוך הוא wants to give us the ultimate goodness. But, בקיצור, in order for הקדוש ברוך הוא to give goodness, part of that goodness is for us to be able to earn it. Otherwise, it's just a handout.

And therefore, the entire the entire idea of עולם הזה, it's not that this is the main world and then הקדוש ברוך הוא gives out rewards. The main world is called עולם הבא. However, הקדוש ברוך הוא created a palace and then he created a hallway. He created a פרוזדור. What's the point of the hallway? It's a it's it's a way to get to the palace. And therefore, this world is compared to a פרוזדור. It's compared to a hallway.

However, once the state of the world, right, or whatever has to happen in the world in order for, not just in our own individual way, but for the state of the בריאה to move on towards that final state, once we're there, then there's not going to be any purpose, any function for the facade of all these these considerations that are essentially competing with אמת. The The, you know, if if you if you think about it, it's it's an unbelievable thing that we are able to I think I think we might have framed it like this in one of the earlier שיעורים.

The fact that we're able to acquire, you know, things of a נצחיות nature, something that's, you know, of infinite proportions or something that's at least outside the גדר of anything that's this worldly and we're able to acquire that through this worldly means is an incredible thing if you're מתבונן on it. The fact that we're able to take a לולב or we're able to eat, something that we get physical physical benefit from. One of the questions that we get asked after after 120, נשאת, whether whether or not we conducted business with אמונה. What does that mean? That one of the primary questions we're going to get asked is whether or not we're able to achieve godliness through business, which is really like בין אדם לחבירו.

It's just, you know, different people doing, you know, transactions and interactions. But all of that is really providing a stage in which הקדוש ברוך הוא gifted us that we can live in a this-worldly way and be able to see through all of that, so that the whole will be greater than the sum of its parts. We can take all sorts of things that are גשמיות and literally achieve רוחניות through all that גשמיות. Where do the problems start? When people see the גשמיות, and then instead of those becoming a means to an end, those become an end in and of itself.

However, that exists so that we can take all those pieces and put them together in the right way, so that there's this perception of there being value to כבוד and ממון and, you know, all of these other things. Once we're able to move on to the next stage where the entire the entire בריאה is there for us to relate only to הקדוש ברוך הוא based on, you know, based on whatever we accomplished and whatever רצון we were able to to bring out of us in this world, so then the whole point of that falls away.

And therefore, you're going to have other nations, you know, Greeks are in secular wisdom, and maybe the Persians are involved in beauty, and what whatever it is, those other priorities that exist as self-contained systems and priorities, those will no longer have a function. Therefore, at that time, when we reach the ultimate state of אמונה, the other nations also will transform, will convert into אז אהפוך אל עמים שפה ברורה, לקרוא כולם בשם ה׳. They will also call out in the name of ה׳, because there will be no place for any other any other speech, essentially. Now, שלימות האותיות, the the idea of שלימות האותיות, that where every word is totally בשלימות even at the level of its building blocks, זה בחינת התכלית של כל הנבראים.

This is a בחינה of where everything reaches its potential at the most basic level. There's thought translated into speech and into deed, but this idea of what speech represents, and how we're discussing it, represents this idea of where you where you reach the תכלית, where the where where the the thought, the רצון is translated into the building blocks, which will ultimately enter into the arena of the world into becoming manifest, that's speech. This idea of שלימות האותיות is is representative of a בחינה of the שלימות of all of everything in creation, כי כל העולמות נבראו על ידי האותיות, because the entire world was created through the אותיות.

Now the over here the the note over here brings brings a discussion of the different of the different types of אותיות, the different structures of how the of of how the letters are. The truth is we also know that different types of letters are formed with different parts of the mouth. Some of them are through the lips. Some of them are, let's say, the tongue against the roof of the mouth. But the the if the letters and the sounds that the letter the letters themselves, and also the sounds of of speech, of how one brings

them out, all of these are really the building blocks of everything in creation, then the truth is, the way that he the way that he frames it over here, which which he's pulling from some an idea that we're going to discuss in תורה י״ט, כל חכם יכול לידע האותיות שבו נברא הדבר הזה שאוכל. If a person would know, would be this sensitive to the letters, to the building blocks of creation, he would know what letters are actually building the experience of whatever food that he's eating. כי מי שיודע הכח של מתיקות ומרירות, if he would understand which letters are responsible for what will manifest itself in the realm of taste of sweetness versus bitterness, חריפות ומליחות, sharpness versus saltiness, וזה מרוכך וזה מקשה, one is soft and one is hard, זה מגדיל וזה מקטין.

And he goes on and and he explains that really, since the letters are at the at the the most primal, the the most root part of anything that gets translated from the רצון and the חכמה of הקדוש ברוך הוא into this world, if a person would really have a sensitivity towards the letters, they would literally understand how the world how the world is put together and how understand it at the most fundamental level. ושלימות האותיות הוא היו״ד. The Now now we're really going to go next level. The שלימות of the אותיות is represented with the יו״ד, שהוא בחינת עולם הבא הנברא ביו״ד. This is a בחינה of עולם הבא, which is which is created created with a יוד. This is based on a גמרא.

The גמרא based on a פסוק says אלה תולדות השמים והארץ בהבראם. A, sorry, one second. A פסוק in ישעיה says כי ביה ה' צור עולמים. It says why does the פסוק say, the גמרא explains, why does the פסוק say ביה, ב יוד-קי, and it doesn't just say קי? And he brings the answer, because there's two worlds. There's עולם הזה and עולם הבא. One is created ביה, one is created with a יוד, one is created with a ה. How do we know which one is which? It says אלה תולדות השמים והארץ בהבראם, it's בה' בראם, הקדוש ברוך הוא created this world with the ה and עולם הבא with a יוד. What what's עולם הבא the way that we've been explaining it?

עולם הבא is the state at which things have reached a תכלית, that's the ultimate goal. The יוד represents the ultimate goal. Why? Because every every, every letter is essentially made up of a lot of points, a lot of a lot of dots, but in other words a lot of points. When does something achieve its שלימות? With that last with that last point, that last brick. When you put in, a circle is not is not a complete circle until you put in that last point. With the שלימות of that point, that represents, that that represents it. Now the truth is is that everything also starts with the spark of with the spark of an idea.

So יוד, we're going to see that יוד represents in terms of the letters again, we don't want to go totally far beyond us in terms of trying to introduct- introduce an entire system, so we're just going to build up ideas as we go forward. יוד represents חכמה. In the יוד-קי-ואו-קי, the the ספירות are the are are the blocks of of the the the the world in terms of how הקדוש ברוך הוא built up the בריאה, and this is the way that הקדוש ברוך הוא has התחברות with the world. So when you have יוד-קי-ואו-קי, so we say, sometimes we talk about the ספירות as חכמה, בינה, and דעת, and then חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. And sometimes we talk about it as כתר, חכמה, and בינה.

Sometimes we use כתר, sometimes we use דעת, and the other ones. So the way that the יוד-קי-ואו-קי would translate into these ספירות with which are the basically the building blocks of the world, is that יוד would be חכמה, the first קי would be בינה, the ואו would be the next six, חג״ת נה״י, חסד, גבורה, תפארת, נצח, הוד, יסוד, and the last קי would be מלכות. So יוד represents חכמה, בגדר סוף מעשה במחשבה תחילה. What we end up having at the end is where the שלימות represent is really representative of what was there of that initial יוד. So יוד is חכמה, but we're going to see that that the עולם הבא, which we're saying is created with a יוד, that's really where the entire creation lines up with that with that initial יוד.

So let's see a little bit ווייטער. He says ושלימות האותיות הוא היוד, שהוא בחינת עולם הבא הנברא ביוד, כמו שאמרו רבותינו זכרונם לברכה in the גמרא מנחות, which we what we were just discussing. כי היוד היא נקודה אחרונה המשלמת, the יוד, סוף מעשה במחשבה תחילה, the יוד is essentially, it's the שורש הכל, but it's also representative of that last point that brings the שלימות to the אות, it brings a שלימות to whatever whatever sort of on the table in order to align it with that original חכמה, the original תכלית, את תמונת כל אות, and that represent that that completes the idea of each אות to be a its own צורה.

כי כשחסר נקודה אחרונה המשלמת תמונת האות, when there is anything missing from the the structure of the letter, אזי בוודאי אין שלימות לאות ואין לה תמונה, then something is missing from its structure until it has that last drop of ink. The אות, והאותיות הם במלכות ומנהיגות. Now the אותיות, we'll we'll introduce another idea. In the same way that there's יוד-קי-ואו-קי, eve- everything fits within the יוד-קי-ואו-קי, but there's another way of looking at letters as as representing everything, can become we can look at it in a macro way or in a micro way. An another way of of of looking at a structure of the entire system is within the letter itself.

Sometimes we'll see an acronym טנת״א, ט, נ, ת, א, which would be the the תגי- the תגים, the sorry, the טעמים, נקודות, תגין, and אותיות. If you look in a ספר תורה, the נקודות the נקודות aren't there, right? The טעמים aren't there. The end of the system, the actual the actual thing that you're looking at, what the טעמים and the נקודות ride on, is also the אותיות, right? The- טעמים, נקודות, תגין, and אותיות. So in this in this way of looking at it, the אותיות are כנגד מלכות. כנגד מלכות.

So over here, we're going to say that the when the יוד, the יוד is really representative of תכלית, in certain ways the יוד represents really the חכמה, but where does that find expression in a שלימות of the אותיות when the מלכות, when the שכינה is not in גלות, the שכינה is the מלכות, when the מלכות is totally representing רצון ה', representing the חכמה, like we said so many times in the in the very first תורה, when the moon is completely reflecting the sun, right? We spoke about that in terms of a תלמיד and a רבי, יהושע and משה רבינו. When the when the אותיות are complete, the אותיות are the are the מלכות, and that's also the מנהיגות, that's the leadership. We said that a leader is essentially אין מלך בלא עם.

When is a מלך in his role as a מלך? When he's in a leadership role and he has those who he's leading, those who he's guiding. Where does that happen? That guidance happens through the mouth, through the speech, which are the words, which are the letters. ובבחינת מלכות פה, see, now it's bringing from the תיקוני זוהר this idea that מלכות, again, you know, there are there are ways to sort of, you know, ramp up on on some of these ideas, but just one idea at a time, trying to, for the purposes that that we need it, the body parts also in terms of what they represent line up with the different ספירות, and מלכות is represents by the פה. כי עיקר ההנהגה על ידי הדיבור.

The the leadership, the עיקר leadership takes place through speech, which takes place through which takes place through the mouth. כי אי אפשר להנהיג ולצוות אלא על ידי הדיבור. The דיבור is the mechanism through which one leads. And therefore, we see that the שלמות of the אותיות, which is represented by a י, that last drop of ink which completes the אותיות, the שלמות of the אותיות which represents the תכלית, which is really which is really inherent in the original חכמה, in the original י, that same י which is the חכמה is also what represents the שלמות

and brings completion to the אותיות at the level of מלכות, which is where סוף מעשה במחשבה תחילה, the entire world, the the pipeline of of רצון and חכמה going forward to how it manifests in this world, that lines up that that lines up in in the state of עולם הבא, which was created with a י, which was where everything else falls away, even those other nations—forget about people who are of the Jewish nation, who are doing what they're not necessarily supposed to be doing, but even those other nations that represent other ideals and other cultures—they also fall away until their speech is turned towards הקדוש ברוך הוא, like we said, as אהפוך אל עמים שפה ברורה לקרוא כולם בשם השם.

And therefore, נמצא על ידי השלמות האותיות, אמונה שזה במלכות, through the שלמות of אותיות, through everything lining up, על ידי זה הצדיקים יודעים את תכלית של עולם הבא. This is where, through this idea of אמונה, through this idea of מלכות being accurately reflecting, the moon accurately reflecting the sun, this is where צדיקים, even in this world, are able to see through this world and see an accurate reflection of תכלית, of the תועלת, of עולם הבא. This is where the צדיקים have a window into the actual goal of the world. כי הצדיק—this requires tremendous sensitivity, too, subtlety—כי הצדיקים המנהיגים את העולם בבחינת צדיק מושל. And once they can do this, once they have this appreciation for the אותיות, the אותיות that represent everything in the world, so therefore they're in a בחינה of צדיק מושל.

They're they're a partner, a partner in creation. There could be a certain גזירה that a צדיק can דאווען and have that גזירה overturned, or on the other on the other hand we could say that צדיק גוזר והקדוש ברוך הוא מקיים. The צדיקים literally are partner with manifesting רצון השם, and sometimes also being able to דאווען and change that dynamic, בתורת אמונה and so forth, in order to to to to be able to, as it were, as it were, to to impact רצון השם. Really it's because they are creating a כלי in this world, so it changes.

It's not הקדוש ברוך הוא or it's not that חס ושלום a person can change השם's mind, it's that we're changing the dynamic so that הקדוש ברוך הוא can exercise His רצון maybe in in a different way, right? There's a certain there's a certain דין. A person can be, you know, can can be required to have, you know, God forbid, חייב מיתה, or alternatively maybe the same דין is there, but they can introduce רחמים to the situation and they can also achieve whatever they were supposed to achieve by let's say poverty. We saw that, you know, it says that עני חשוב כמת, or maybe a person through community service for 10 years can do the same thing as being locked up in prison away for a year away from their family.

So there's different ways that the צדיק can impact that, but the צדיק have a leadership role. הם אוחזים במידת המלכות, ועל ידי אחיזתם במלכות אוחזים באותיות שבה. That since the צדיקים are able to grab onto the מידה of מלכות and אמונה, they're able to grab on, represent this leadership within the אותיות, and this is through the completion, through the appreciation of the of the י, of the תועלת, of the שלמות האותיות, ועל ידי אחיזתם באותיות השלמות, and through their the relationship, they're grabbing onto the full אותיות, הם אוחזים בתכלית שהיא שלמות האותיות, שהיא בחינת י',

בחינת עולם הבא, which is created with a י, and therefore, because it ends up being again סוף מעשה במחשבה תחילה, by being able to align themselves with the true תועלת of the world, so then they also have a relationship with how things are manifest in this world, both in in both directions. One is in terms of understanding what's going on and relating to their עבודה here within the תועלת of the world. And the other thing is that through through התבטלות and a true ענוה, right, in other words, that's really where the מלכות is at, through relating to הקדוש ברוך הוא's רצון השם and תועלת, then they're also able to have a certain level of control in a certain sense, a certain level of impact on on this world. וזה בחינת תכלת.

So all of this is a בחינה of תכלת, שהיא בחינת תכלית. Now, besides for the fact that the word תכלת and תכלית are like the same letters, but also the גמרא says that the תכלת the color of תכלת is like the ים which is like the רקיע which is like כסא הכבוד. תכלת represents תכלית. שנתגלה בתוך הקרטליתא, that through this בת קול in the story that that that the בת קול came out and said that the תכלת is hidden in the קרטליתא, where קרטליתא was this box which we said represents the מלכות, because that's where precious stones go into a crown, so we said that there were stones like in the box.

That this we'll have to see exactly why it was a בת קול, בתוך המנהיגות והמלכות, because this בת קול came out and said that within this ארגז, this box which is representative of רוגז, once you're able to introduce a level of רחמניות of רחמנות into it to turn over that anger, that's where you can align instead of there being a state of הסתר פנים, that's where we can turn around the הסתר פנים and the צדיקים, the rightful people who are leaders, will be able to go back into a role of מלכות, כנל. So through through through introducing רחמנות, the jewel the the jewels in the box back into the anger, into the רוגז, into the ארגז which is the chest, then we could put the מלכות where it belongs.

על ידי אשת רבי חנינא בן דוסא, this שלימות אשת, which was the which we said is representative of the אותיות which finds their שלימות through אמונה, through the שלימות in the אותיות, על ידי אבנים שלימות תבנה, this is a בחינה of ולצדיקייא לעלמא דאתי, for the צדיקים in associated with the world to come, שהצדיקים משיגים התכלית שהוא עלמא דאתי, כנל. When did the appropriate leaders assume their role of leadership to bring the entire world towards towards the תועלת of where the world is supposed to be going? When they're they're able to to align themselves with אמונה.

And therefore the story plays out like this: that that that a בת קול went out and said that to to these whose אמונה was not בשלימות, who were trying to step into the role of leadership inappropriately, and saying, "What role do you have with מלכות?" But rather, which is שייך to the צדיקים, but rather by reintroducing רחמנות into the רוגז, by by tempering the anger, so then really it's going to create this create this a way that the צדיקים, that there are people who are rightfully in in a role of of מלכות, those who truly are are have a relationship with the שלימות האותיות with אמונה, those are the people who should be in מלכות.

Now again, the the direct way that we can get there is by introducing רחמנות into the into the כעס, into the רוגז, into the anger, although we started off saying that you know, at at some point towards towards the end when it's time for this תועלת to be brought about, even מן השמים אין מניחין אותו, so even if in the short term, this אמונה is not able to be there's there's a wedge that's driven in by the לא מאמינים and and אפיקורסים between the אמונה so that the wrong people do end up in a position, so then ultimately הקדוש ברוך הוא will put the מלכות back where it belongs. ווייטער, so it says, וזה בחינת בכל דרכיך דעהו.

This really, as a בחינה, a פסוק in משלי that says, "In all of your ways you will know הקדוש ברוך הוא." Really, there is no קדושה and mundane. At some point we all see like like again, it's תורה א, a person can literally see through every single thing in this world and see רצון השם. That's where the צדיק is holding. I actually saw a beautiful piece, just a little small section of a piece, with my friend ר' שמחה. If he's listening then he'll shoot me a text. This on on Friday night I stopped by, we saw a little piece from רב יצחק מאיר מורגנשטרן. And and he was addressing the idea, sometimes people think that they דאווען in order so that they can go back into the rest of their day.

"I need to I need to thank הקדוש ברוך הוא, I need to ask הקדוש ברוך הוא for things, I need to reflect on the world, and then my עבודה takes place in the rest of their day." If we can sort of flip that on its head, we can you know, some people are they דאווען quickly, they're running out of דאווענען, you can think about it in an amazing way. He said, actually, the connection, the whole point is for us to connect to הקדוש ברוך הוא. When does that connection happen? Through תפלה. But how are we connecting? We're connecting through our our knowledge, our experience, our emotions of wherever we're holding at the time.

So really, the rest of our day, it's not that we דאווען to go to the rest of the day, the rest of the day provides us a context with which to relate to הקדוש ברוך הוא. Sometimes I'm relating to הקדוש ברוך הוא coming off of having had a fantastic day and a שמחה. Sometimes I'm relating to הקדוש ברוך הוא through having had a challenging day. But that's not that's not me being farther away from השם, that's השם giving me an opportunity to relate to Him in a completely different headspace and in a completely different context

and being able to see even things that might have been challenging, like we've mentioned before, I'm saying the way that I remembered it, I haven't looked at it in a while, but I heard I think רב יצחק ברקוביץ talking about the הגר״א, talking about יונה, that that יונה achieved נבואה when the tree, there was a there was a certain tree that was giving him shade and then it in the morning the tree withered away, and יונה הנביא was crying and he had a certain נבואה, but the basic question was how could יונה have achieved נבואה? A person can only achieve נבואה מתוך שמחה and clearly he was he was, you know, in a negative headspace.

And the crux of the answer, the way that I remember it, was that שמחה does not mean, you know, being joyous as opposed to sad necessarily. A state of שמחה is when you're you're relishing in a particular in a particular state. I don't want it to be less sweet, I'm enjoying where it is. I don't want it to be more sweet, then it'll be gaggy sweet, right? יונה הנביא appreciated the message, although it might have been a difficult message, but he understood the what was going on around him as an expression of הקדוש ברוך הוא, and he was able to appreciate that situation for what it was, and that he was able to relate to הקדוש ברוך הוא.

בכל דרכיך דעהו, a person should, number one, again, see הקדוש ברוך הוא in everything in the world, but but in everything in the world, through that they can come to know הקדוש ברוך הוא, to relate to הקדוש ברוך הוא. שיוכל אדם להשיג התכלית, that a person can see the תכלית, see where where is everything going, see רצון השם in every element of their world, בכל דבר, and everything in the בריאה. This is a בחינה of עולם הבא, of where we're going, the בחינה of the י', the בחינה of the צדיק, the בחינה of מלכות, and being able to connect חכמה and seeing what I see over here is directly coming from הקדוש ברוך הוא. The more limited your perspective, the more you can have אמונה that that's where it's going.

The more broad your perspective, the more תורה more תורה knowledge a person has, the more that they're close to הקדוש ברוך הוא, the more broader a perspective they have, the less of a leap it is, and and the more that they're able to connect to הקדוש ברוך הוא in this way. At some point, right, if a person if if if I appreciate, by the way, just a little sub-note, right, if if if I am not sure whether or not you're telling me the right answer and I know that I asked you so far 999 questions

and every single time, you know, 500 times you said something and it made perfect sense to me, 499 times you said something and it seemed wrong at the time and then all of a sudden when I knew more, I understood that you're telling me the right thing. On that 1,000th time I ask you and so far at this point in time it doesn't necessarily seem yet the way what you're telling me makes sense, at that point it's perfectly rational for me, it's a rational move to take your advice and for me not necessarily to rely on myself, you're batting 100 for 100.

The closer the more the more that a person is attached to אמונה, they're attached to רצון השם, and the more that they have a clarity, so then the less the less of a leap, the less of a gap there is. Also, the more that it's אמונה בטחון is a perfectly rational decision. But okay, that's a little bit of a sub-point, we already spoken before about how אמונה is built on אמת, I think we talked about it in תורה ז'. ווייטער he says, כי כל דבר נברא באותיות ובכל אות יש שלמות, היינו הנקודה האחרונה. Everything is built from אותיות, every אות has a שלמות to it and this שלמות is built from the נקודה האחרונה, from that י' שהיא ה-י' בבחינת עולם הבא שהיא התכלית המשלים תמונת האות כנ״ל.

And where we're able to reintroduce, let alone temper the רוגז, the anger, which is like a בחינה of עבודה זרה with רחמנות, but where we're able to align up and understand that the driving force behind everything, even what we don't see in the short term, is really תועלת, is really תכלית, and we say that לעתיד לבוא the אשת רבי חנינא בן דוסא, the אותיות which are built in שלמות, really all of that is going to be representative of a טיילת, of a תכלית where everything is within one circuit coming close to הקדוש ברוך הוא.

Everything is really part of one universe, even when we freeze-frame it, it's not or it's not always accessible as such, but nevertheless, this is where we can reintroduce the proper leaders, the צדיקים back into positions of מלכות who are going to be the שליח of הקדוש ברוך הוא to be able to connect us to הקדוש ברוך הוא through as a bridge. הקדוש ברוך הוא is, you know, we we can't relate directly, but the closer a person is, I can relate to you and you can, you know, relate to Him, you know, so the the צדיקים

are going to be that middle ground whereby connecting to the צדיק we're going to be able to connect to רצון to רצון השם, and the most immediate thing that we can do is, like I said like we said, like the רבינו said, To be able to work on coming away from anger. We didn't speak specifically about גאוה here also, but these, you know, that that also oftentimes goes along with things that are really just totally self-centered, you know, self-centered character traits and things that take us away from living a a God-driven life, of of התבטלות, ענוה. ז', paragraph ז'. Okay, let's push it to the end, בעזרת השם.

I'm going to actually split up the recording to make the second one a little bit shorter.