LM 2.1 — Emor el HaKohanim, Part 1 of 2 · תורה ב׳

Fine. The second, the second Torah we're recording, kind of jump into it. Just one point: in the beginning of the, in the Rav Chaim Kramer notes, he mentions that this Torah was given in the year 1801, but it was in response to one of Rabbi Nachman's תלמידים, רב שלמה אייזק or Shlomo Yitzchak, I don't know who it was. But in any event, he had a dream that he was walking in an endless forest, and he encountered a man with a double-edged sword. We'll see the significance, but this is what the Torah was in response to.

Follows a man to his house, and he's told that he could take a similar sword if he's free from פגם הברית, which is sexual blemishes, and also he knows how to use the sword properly. Ultimately, he is enveloped by these dark clouds, and he's unable to take the sword, and it goes on from there. So the Torah starts off לשון רבינו זכרונו לברכה, and Rav Kramer also points out that some of the Torot were specifically from manuscripts left by Rabbi Nachman. The language sometimes is a little bit more terse.

A lot of the other ones were either transcribed or reconstructed afterwards, and then they were shown to Rabbi Nachman for approval. So wherever it's לשון רבינו זכרונו לברכה, it points out that these are specifically the lashon. Starts off, ויאמר השם אל משה אמר אל הכהנים בני אהרן ואמרת אלהם לנפש לא יטמא בעמיו. Moshe Rabbeinu is warning the kohanim that they shouldn't become טמא מת, and we're going to come back to the pasuk at the end of the Torah. איתא, Sifra DeTzniuta, there's certain sections, it's a section within the Zohar, embedded in the Zohar with five פרקים that correspond to חמישה חומשי תורה.

I think it's pieces by Terumah, it has the the note. But anyway, there's a certain there's a certain section of the Zohar, and it brings: מנוקבא דפרדשקא the we'll give a little we'll say we're going to stick basically to the Torah, we'll give just a short a little bit of hakdamah in a second, but he mentions we'll say we'll say it now. The the there's just by way of a brief hakdamah, and we'll kind of work it in, cause a lot of the feedback last time was to try to keep it as much, you know, grounded as possible, to try to work in takeaways.

The the we know that obviously there's Hakadosh Baruch Hu, and Hakadosh Baruch Hu has a reason, kivayachol, for creating the world, and therefore Hakadosh Baruch Hu gives us a way of connecting with Him. And there's a chelek of the Torah, of Torah Shebaal Peh, that relates to פנימיות התורה and trying to conceptualize. We can't talk about Hakadosh Baruch Hu Himself, as it were, at all, or why He wanted something. But we can talk about what He wants and what He wants from us in terms of how the mitzvot affect things, and the השתלשלות of the בריאה.

The In other words, a person can know that the way that I walk into a room and I need to do something is I can turn turn on the lights. If a person wants that, and that's legitimate, and you can function in a house understanding what the switches do. If a person wants to go a little bit beneath the surface, you can understand how the wiring works, and it's going to give you a little bit more depth. At some point, Chovat HaTalmidim, Piaseczna points this out actually.

He says a person doesn't have to understand how electricity works in order to understand what to do with it. So a lot of the things that we learn about relate to how we relate to Hakadosh Baruch Hu, and it has its own language. A lot of a lot of, from an avodah perspective, a lot of it you'll see terms like מ״ן and מ״ד, מיין נוכרין, מיין נוקבין... מיין נוקבין, מיין דוכרין. It's how we we're, you know, מעורר certain actions, how how we how we inspire certain things, and a certain הנהגה that Hakadosh Baruch Hu is going to be responsive back to us.

The problem is is that since Hakadosh Baruch Hu is infinite, we can't really talk about Hakadosh Baruch Hu. What we can do is Hashem created the world in a specific way that we can see what Hashem created. Since Hakadosh Baruch Hu wants to have a relationship with us, He created the world in such a way that it reflects what's going on upstairs, and we can look at Hashem's מעשים and His התקשרות with us, right? If you know how to build a skyscraper, right, ברוך? And you build a porch, so I don't know anything about your capabilities other than our our מקום where we have a התקשרות, where a מקום where we meet.

So the extent to which I can speak about you has to do with our interaction. Hakadosh Baruch Hu is not limited by any sort of system that's within the world, other than the fact that He decided to interact with us in a certain way and to make the בריאה work in a certain way. And therefore, we can kind of work our way backwards. Rabbi Efraim Goldstein one time pointed out, he said, any ספר that talks about any of these types of ענינים is always going to start with a paragraph warning us not to be מגשם and not to talk about anything that has to do with Hakadosh Baruch Hu, and therefore we're going to use certain משלים.

And I'm not going to go off on anything, I just wanted to point this out, because he says there's there's two general types of משלים that are used in order to just have a handle to talk about any of these things. Either we talk about צורת אותיות, which we're going to talk a little bit reference later in the Torah, certain ways there's י, י-ה-ו-ה, there is different as you with גימטריאות, different ways that you talk about the שמות, there's one way. And then there's another way that we relate to it with which is צורת אדם, which is all over the place.

Rav Dessler mentions, he says, you know, people have everybody wants to plug Hakadosh Baruch Hu into their box. So you'll see something of the יד השם or Hashem's eyes. So what they say is, well, what's a יד? A יד is the way that I interact with the world, and therefore what does the Torah mean? The Torah means יד השם, it's how Hakadosh Baruch Hu interacts with the world. I think Rav Dessler points out, he says the truth is is that it's the opposite. Hakadosh Baruch Hu has a certain הנהגה with the world that's called יד השם.

There's an example of that, which is the thing that's on the end of the human wrist, which is how we interact with the world. So Hakadosh Baruch Hu has certain hanhagot, they reflect so that it gives us a way, we think Hakadosh Baruch Hu is like a father. No, the way you are similar to a father, a true Avinu Shebashamayim, is a hanhagah that Hakadosh Baruch Hu has with us. That's really the the core rachamim, the core everything is relates to how Hakadosh Baruch Hu deals with us in a certain hanhagah, which even those things don't relate to Hashem himself, but they relate to how Hakadosh Baruch Hu does, and everything that we have over here is a template for what's going on upstairs.

If you look in Nefesh HaChaim, there's צורת אדם, and then there's the Mishkan, and there we talk about it in terms of רמ״ח אברים and שס״ה גידים. These are these are different types of meshalim that we can use, but not because they exist. So, one of the what one of the ways as the terms come up is there is, if you think about like, you know, one of those molecule charts, there's different sefiros, and those are usually often times laid out as right and left and center, and those those relate to what we talked yesterday, there's כתר, חכמה, בינה, there's חסד, גבורה, תפארת, however those work out.

And then when you have one of those molecules together, those form a klal called a פרצוף. And as as we relate to it, so there's different terms. For our purposes, we don't have to get into that and I'm not qualified to do it anyway. But in terms of one of these פרצופין, in terms of the world, there's something this is enough for all we have to know, there's something called אריך אנפין, and one of the terms that we use for that is that there's אזן, חוטם, פה, there's going to be an element of this called the חוטם.

What does it mean? I don't know. It's one of the hanhagot of how Hakadosh Baruch Hu interacts with the world. And for our purposes, the Sefer Detzniuta the Zohar says like this, מנוקבא דפרדסקא, from the the hole of the nose, the the אף, this hanhagah that's called חוטם, משך רוחא דחיי למשיחא. There's some sort of a life force or a shefa that goes towards Mashiach, and therefore, step number one of the Torah is that we're going to see that Mashiach derives his koach from this the נקב חוטם.

So put that in a pocket and hopefully as we move on, we're going to come more to a nekudah that that we can take points of avodah from. So now we see that Mashiach relates, it draws its koach from this נקב החוטם, okay? Next point, so at this point, so he says what is this inyan of the חוטם and what's the koach of Mashiach, and what do we do with that? כי עיקר כלי זינו, the עיקר, a person can have a lot of weapons or whatever it is in their arsenal, the עיקר כלי זינו של משיח, the עיקר weapon of Mashiach in order that he's going to come and he's going to be מבטל the כוחות הרע, we just had all of the all of

the tefillot in ראש השנה, יום כפור, הוא התפלה. So the עיקר weapon in Mashiach's arsenal is תפלה, שהוא בחינת חוטם. That and the בחינה, we see that the עיקר כח of Mashiach derives through the חוטם, and the עיקר כלי זין that Mashiach is going to use is coming from a כח התפלה, and now we're going to say that tefillah therefore aligns with this this בחינה of הקדוש ברוך הוא, this attachment point that relates to the חוטם, כמו שכתוב: ותהלתי אחטם לך. It's a pasuk in ישעיהו. The full pasuk says: למען שמי אאריך אפי ותהלתי אחטם לך.

At the end we'll say either the Torah if we have time or maybe I'll record it, just understanding some of you know how we relate, we just had the י״ג מדות on יום כפור, we talked about ארך אפים, but the pasuk says: למען שמי אאריך אפי, for my for my שם, for כבוד שמים, I will I'm reading from the Artscroll Rav Schwab ישעיהו, I shall forbear my anger, ותהלתי אחטם לך, and I shall hold back for you לבלתי לבלתי הכריתך, not to destroy you. And Rav Schwab points out, the word אחטם does not occur anywhere else in Tanach.

So he says we can talk about the meaning a little bit. For our purposes, though, what we need is תהלתי אחטם, so תהלה is a לשון of tefillah. He says, אחטם לך, my in the pasuk it says, my praise is that I'm going to, so to speak, the anger is associated with the nose, so like if you have a ארך אפים, a long nose so to speak, what it means is that the breath of anger won't come out, and there's a reason that we refer to it in those terms, but not for now.

For our purposes, we see that tefillah is just the source, תפלה, תהלתי אחטם is associated with this כח of the חוטם. So again, Mashiach's עיקר כח is going to be associated with חוטם, and חוטם is also a reference to tefillah. ומשם עיקר חיותו, and this is going to be his עיקר life force, וכל מלחמתו שיעשה וכל הכבישות שיכבוש, and all of the wars, the battles that Mashiach's going to go into and whatever he's going to be כובש, הכל משם. Some pieces this is the ספר will be more or less accessible.

well last week, hopefully we'll be able to do a good job, but we go forward and we do our best. A source in the פסוק now we're going to bring, so this is in a Zohar. Let's just see a source in a פסוק that this is how this is associated as well, כמו שכתוב, והריחו ביראת השם, in the in the beginning of Yeshayahu it talks about that Mashiach is going to come and he's going to judge, it says, ויצא חוטר מגזע ישי, a shoot is going to come forth from the trunk of Yishai, it's going to blow- grow roots and so forth, and it talks about, it says, sorry, it says, ונחה עליו רוח השם רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת השם

והריחו ביראת השם, לא למראה עיניו, how is he going to come judge, he's not going to use his eyes, and he's not going to hear, it's going to be והריחו ביראת השם. This is going to be the כח that Melech HaMashiach is going to use, and this representative of this רוח השם, of this this this cognition, this sensitivity, this idea that he's going to be able to smell, as it were, in order to judge is associated also with the ריח which relates also to the nose. So we see again that this idea of Mashiach's כח relating to this בחינה of the חוטם, which we said is תהלתי אחטם, which relates also to tefillah, is associated also with the nose, זה בחינת חוטם, fine.

Further, זה עיקר כלי זיינו, this is his עיקר כח, כמו שכתוב, like we're going to see that when Yaakov bentsht Yosef, it says, ואני נתתי לך שכם אחד על אחיך אשר לקחתי מיד האמורי, he goes on, he says, בחרבי ובקשתי, these were his weapons. The עיקר weapon with which he was able to go forward against Esav was חרבי and קשתי, and פירוש Rashi, which is not on the פסוק, it's in Bava Batra, he says that תפילה ובקשה. I think Onkelos might say it also, but he says that the that the weapons that Yaakov was able to use to be גובר the other forces, to be גובר on Esav to get to get the בכורה, he used חרבי and קשתי, and that that we relate to

as תפילה, כמו שכתוב, כי לא בקשתי אבטח, באלקים הללנו, that we don't fight with our with our bow, right, we don't fight with our weapons of war, but rather באלקים הללנו, we do it through בקשה, בחינת ותהלתי אחטם לך. So we set that up. Now, so now if Mashiach's עיקר כלי זיין, so the way that we're setting up is that Mashiach is ultimately going to come, in the ultimate sense, the ultimate way that that Klal Yisrael and Mashiach at the end of days is going to be גובר over the negative forces, the counterforces, is going to be through a בחינה called חוטם, whatever exactly that that that is, as it relates to it, that's our משל, that relates בעיקר to a כח התפילה.

So we see that tefilah is our עיקר way of being גובר over counterforces, and if it's true for Mashiach, it's true for us also. How are we זוכה to this type of a complete tefilah? וזה כלי זיין, this type of a weapon, צריך לקבל על ידי תחינת בחינת יוסף, היינו שמירת הברית. This בחינה is Yosef, again, he talks in terms of the פנימיות of bringing out the personalities that we encounter in Tanach, he says that that this בחינה is going to is going to be through Yosef, which is שמירת הברית.

Yosef is, right, the sixth aliyah, is יסוד. If you look at the way that the ספירות are laid out, in צורת האדם, our משל is יסוד relates to the אות ברית קודש, and Yosef is representative of this בחינה, and we're going to see that if if we work on the Shemirah, so this we don't have the pegam of Shemirat habrit, so then we are going to have our ikar weapon, which we said in that dream is the sword, and that's going to be the way that we can be gober.

What's our ראיה? כמו שכתוב, the pasuk in תהלים, חגור חרבך על ירך, that it says that you should gird your sword on your loins, which he quotes over here is the Zohar, that where they wear the sword, that's the area of the lower waist, it's the area that is representative also it's taught about the מקום הברית, and we see that a tzaddik has what's his weapon? The weapon is going to be is ultimately associated with the מקום הברית, and we know that the weapon we just said is תפילה, וכמו שכתוב, מפרי בטנך אשית לכסא לך, that the the the kings are going to come from the zera of David, and Mashiach is going to come also זה בחינת משיח, and that's בחינת תפילה, because it

says, it continues, אם ישמרו בניך בריתי, היינו על ידי בחינת יוסף. So he's putting this together, that our ikar koach to be gober the counterforces that exist in the world are through tefillah. It exists by Mashiach in the ultimate sense, and it exists by us in a more local sense. The way that we can relate that we can achieve this tefillah is ultimately through is ultimately or the the essential way is through Shemirat habrit which we we relate to Yosef as well. I don't I don't know specifically, just a thought that I had in terms of why Shemirat habrit in in in a certain sense, right, that that that that function of the of the human being, Hakadosh Baruch Hu, is עולם חסד יבנה.

Shemirat habrit is when we deal with קדושה דהני ענינים, this is how we reproduce, it's how we perpetuate the world, it's how we bring neshamot to the world. Right, and in a certain sense, if we take that the tefillah is ultimately hitbatlut, when we take something that we're able to be godlike, to be able to be givers, and we turn that into a selfish pleasure, the ultimate sense of being able to be of being able to give off shefa and extend ourselves, and we turn that into into something that's self-serving, that's be'etzem the opposite of hitbatlut, which is avodah shebalev, which is tefillah, maybe that's why it connects.

But either way, he seems to say that there's this reciprocal relationship between tefillah and between Shemirat habrit. Yosef to explain why Yosef was zocheh for to tefillah through Shemirat habrit, he says, ויוסף ששמר את הברית, in two ways. First of all, the nisayon with Potiphar, and second of all, it says that the Egyptian women would stand like on the walls and they would be throwing things at Yosef. נטל את הבכורה, so he was ultimately took the בכורה, which is פי שנים, right? שהוא בחינת עבודת התפילה. We're going to tie together the בכורה and tefillah.

So, Yosef, who specialized or represented, as it were, in a certain sense, יסוד, and this idea of שמירת הברית, ultimately, last Torah we also spoke about Yosef and the בכור and the idea that that that the ultimate way of of of attaching to to חן and tefillah was in in a different in a different vein we went through. But over here he says that Yosef was זוכה to the tefillah to the בכורה to פי שנים through תפילה, בחינת פי שנים, because tefillah also has two elements, כי תפילה הוא פי שנים, שנים שיש בהם שבחו של מקום ושאלת צרכיו.

So, there's two elements to tefillah. One of them is shevach of הקדוש ברוך הוא, it's relating to הקדוש ברוך הוא, and the other one is where we connect and we ask הקדוש ברוך הוא for what we need. And the same way that בכור is פי שנים, תפילה is פי שנים. And we see that Yosef was ultimately זוכה to this double-edged sword, as it were, to this פי שנים through שמירת הברית, והוא בחינת וחרב פיפיות בידם, it says, רוממות אל בגרונם וחרב פיפיות בידם, לעשות נקמה בגוים, תוכחות בלאומים.

Where do we go against the goyim? Where do we go against all of these counter-forces? Through פי שנים. What's פי שנים? פי שנים is tefillah. How do we get tefillah? We get tefillah through שמירת through שמירת הברית. And again, going backwards, we see, trying to hold it together, that Mashiach also the ultimate extinguishing of these counter-forces will also come about through tefillah, which we related to this Zohar that spoke about and the pasuk in Yeshayahu which spoke about the the coming through בחינה of חוטם. And this is בחינת שני פיות, בחינת פי שנים through the בכורה and tefillah.

And therefore, ועל כן, יוסף בשביל שזכה לבחינת תפילה שהיא בחינת תהילתי אחטם, יוסף that was זוכה to this this tefillah, which is in the בחינה of חוטם that we've been discussing, see I don't know if this is what you signed up for the for the last two weeks, we'll do our best. I see the look. בחינת חיות הנמשך מנוקבא דפרדשקא כנ״ל, so he's he's tying into this Yosef is the first Mashiach is Mashiach ben Yosef, but Yosef himself is tying into this בחינה that we said is בעצם the ultimate weapon against these counter-forces, על כן נקרא בן פורת יוסף.

So, this is a a reference or almost a kabbalistic tie-in to whatever degree we understand, but you have to kind of gather these nuggets until they fit together, but in the penimiyut we see that Yosef that the בחינה of Yosef related to this, because we say בן פורת יוסף שהם בחינת תרפ״ו אורות, 686 אורות. If you count that the פורת is בן פורת is gematria 686, שבע שמות. Just speak it out, we don't understand it, but again, just showing in the פנימיות הדבר that Yosef is representative of this idea, that ע״ב, ס״ג, מ״ה, ב״ן, there's different ways that come up.

We said that there's that there's different משלים. We could talk about צורת אדם, we talk about צורת אותיות. One of the ways that we talk about Hashem's הנהגה with the world through the יו״ד ק״א וא״ו ק״א is that if you write out יו״ד, יו״ד is יו״ד וא״ו דל״ת. If you write out יו״ד ק״א וא״ו ק״א, so you can write out either ה״י, ו״א״ו, ה״י, so and there's four different ways that it's written out. You don't have to add it up, but you can either write ה״י, ו״א״ו, ה״י, you can write יו״ד ק״א וא״ו ק״א is ה״א, ו״א״ו, ה״א, you can write it out as ה״ה, ו״ו, and ה״ה, or you can write it out.

So, as you go through the the gematriot of those four there's four ways of writing it out will be either ע״ב, ס״ג, מ״ה, ב״ן. It's printed sometimes from Shimshon miOstropoli, if everything is, you know, ע״ב, ס״ג, מ״ה, ב״ן, why is it ב״ן? It should be נ״ב, נו״ן בי״ת. So, I believe it's quoted to him, he says in in Kabbalah I guess nine has a certain significance. You know, 9 times 5 is 45, 4 plus 5 is 9, you know, 9 times 3 is 27, 2 plus 7 is 9.

There's a certain emet represented by the number nine in gematria. So, the end is have have other attributions, so ע״ב, ס״ג, מ״ה, ב״ן, so ב״ן I guess the end נו״ן would be 700 to also ends up being מספר קטן in the nine. But anyway, if you add up יו״ד ק״א וא״ו ק״א, all of the spellings of this. You add up the ע״ב ס״ג מ״ה ב״ן and then you add up also the spellings of of א-ה-י-ה, you could also spell that. You could say א-ה-י-ה, you could do the ה' as ה'-י', ה'-י' and a ה'-י' or ה' and a ה' and a ה' and a ה', so if instead that would be minus 10, and then or you could do ה'-א' and ה'-א'.

So, if you add up the different ways that you spell out י-ה-ו-ה and א-ה-י-ה, שעולים תרפ״ו, okay? שמקבל מנוק- and the truth is the seven names are really 587, so פורת would be sorry 687, so פורת would be 686 plus one because of the כולל, and he says also שמקבל מנוקבא דפרדשקא כי פרדשקא בגימטריא תרפ״ו. So, for whatever this is worth to us at this point מצד עבודה, there's a פנימיות tie-in that we see that בן פורת is the same as the gematria of י-ה-ו-ה and א-ה-י-ה with all of the spelling them out, which is the same gematria of פרדשקא, which is this בחינה of חותם which relates to tefillah that we started off with.

And if you tie it all together, you see that Yosef represents this bechinah of tefillah which we said he was zocheh to al yedei shemirat habrit. Venital meReuven, and he ultimately took the bechorah from ראובן על ידי שחילל יצועי אביו. Why did Reuven lose it? Ultimately because he had some element of a pagam in the ברית, כי היא תלוי בשמירת הברית. So, where we are so far, we're not going to obviously finish the whole thing, where we are so far is that that tefillah is our ikar keli, both in a כלל־ישראל'דיק and always-type sense and also in a פרטיות'דיק sense, and the way to be zocheh to this tefillah is going to be through shemirat habrit.

And we see this coming out and manifesting, we had all of the linkages in the pesukim in the words showing that there's a tie-in, and we see this come out through Yosef most clearly, well not as clear as for some, but we see this come out through Yosef most clearly, both in both in the pesukim and even in a פנימיות'דיק sense, that he had this tie-in. ומי שזכה להחרב הזה, whoever is zocheh to using having this weapon to be able to lehitgaber over all over the negative sources, how do we should we use tefillah?

צריך לידע איך ללחום עם החרב. What are you going to do with the sword? You have to know how to use it, like going back to the dream, I can give you the sword if you have shemirat habrit and if also you know how to use the sword. So, you need to know how to use the sword. So, this this I think will have at least some sort of a takeaway, oh hopefully, well shemirat habrit I guess is also a takeaway, but this will also have, שלא יטה אותה לימין או לשמאל, that a person, how do you use a sword?

You have to know where to direct the sword that the sword shouldn't veer to the right or to the left. What does it mean? So, we're going to say two peshtim what it means just based on, again, the perush that I have is from someone Reb Yehoshua Gross who brings from all of the mefarshim on on the sefarim. One way one way of not veering to the right, so usually we talk about we talk about yamin and smol as being chesed chesed and gevurah. But he says not not giving rachamim, we talk by you know that Yishmael was was distorted, was too much chesed, arayot is like too much חסד, עשו was brutal, it was gevurah that was not tempered by chesed.

So, and we'll speak more in a second, if a person is gives chesed or is rachamim on somebody that's not raui for it, so then that would be going too much one way, and if a person is ruthless, a person is too rigid and structured where where they shouldn't be employing that, then that's going to be too much to the left. They say שקולע אל השערה ולא יחטיא, that's a pasuk. Where does chet come up? Chet means to miss. People talk about chet is aveirah, chet means you missed you missed the mark.

It comes up in a pasuk at the end of Shoftim where it talks about if after פילגש בגבעה by Binyamin, that they were master slingshotters I guess, but they that they were able to throw and they didn't miss. So, that's one way. Another another way that he talks about is that the tefillah doesn't go either to the right or the left is he says, you know, different things can happen when we daven. Sometimes a person davens and he doesn't feel like he's being answered. He davens maybe to help him be misgaber on his תאוות, and he feels like they're not going anywhere, sometimes they even get worse.

So, he says he thinks that Hakadosh Baruch Hu is chas v'shalom an אכזר, say, that Hakadosh Baruch Hu is not listening, he's cruel, he's not listening to my tefillot. So, he says there's a process there's a process to tefillah. That's going too much to the left. Says what would be going too much to the right? Says sometimes sometimes a person could say, listen, what do my tefillot do anyway? Hakadosh Baruch Hu is a בעל רחמים, Hakadosh Baruch Hu is a בעל חסד, he needs my tefillot? עולם חסד יבנה, we see that he gives people even where they don't deserve it anyway, and that could be going too much to the right.

The truth is is that there's a balance. On one hand, we say that everything happens from Hakadosh Baruch Hu. Everything that happens in life is a message. On the other hand, if a person gets sick in the winter, sometimes remember from Berkowitz, he said everything is a message, but sometimes the message is wear a coat stupid, right? Like a person has to understand this balance between understanding that Hakadosh Baruch Hu has a hashgachah to the world and everything is responsive, it doesn't mean that everything is always going to go the way that we want, right?

Like I think we mentioned last time, sometimes sometimes the person that wins the Oscars at the movies is the guy who plays the part of the poor person. We said last time, it doesn't necessarily mean that everything you daven for you're going to get and every time that your tefillah the way that you presented isn't answered that it's a level of cruelty, maybe Hakadosh Baruch Hu is giving the best thing for you, and whatever it is. But the bottom line is that a tefillah has to be structured in a certain way with a certain balance.

וזה, and this idea of tefillah not going too much to the ימין, too much to the שמאל, אי אפשר אלא על ידי בחינת משפט, כי משפט הוא עמודא דאמצעיתא. The idea of tefillah having a structure, and being being productive and useful, and the way it's supposed to be, is coming through a middah called משפט, which is the middle between chesed and gevurah. שקולע... Now, just one one point about the idea the idea of משפט. You know, we all want chesed. The truth is is that, in a practical sense, if I want to do chesed, so I say everybody that walks in, I'm going to give $1,000 to, I'm going to give I'm going to give unbridled חסד.

The truth is is that let's say I want to give out money for Shabbos, I'm going to give everything, my money is not going to go very far. The people, I think a certain percentage of people that win the lottery either commit suicide or go bankrupt in a short period of time. My money is not going to achieve the most thing. What do I have to do? I have to establish maybe a board, or, forget about corruption, a board or an institution. Now once I establish an institution, so then I'm going to hire somebody, and her job is going to be to maximize resources and efficiencies.

And all of a sudden, they're not going to be thinking חסד all the time. Their job or their role is going to seem very rigid, right? So, in a certain sense, if I want to accomplish חסד, unbridled חסד isn't even going to achieve my goal. You need to have some sort of an anchor and some sort of a framework in order to accomplish חסד. On the other hand, if I want to if I want to do חסד, and all of a sudden כחוט השערה, I don't give anybody that doesn't deserve it, and I'm not willing to give anybody a chance, and you're not willing to give anybody a job unless their resume fits exactly, whatever it is, then you're going to be stifled and you're

going to end up becoming cruel. So, the חסד and גבורה have a They say, you know, when a person steps, usually the right side is חסד, I think Rav Wolbe used this mashal once, says if a person is just like mid-air, so then there's nothing holding them down. The left side is גבורה. The reason that you're able to step forward is because your left foot anchors you, and then that's able to be that with your right step you can choose a direction and you can go in a way where there's structure and it makes sense, and you can go forward and be productive.

The idea of being able to structure a relationship means, in in relationships also, there's a time for intimacy, there's a time to be able to get things Otherwise, things could fall apart. There's always going to be this blend of this blend of חסד and and גבורה. So, he says, how ultimately do we relate through tefillah? Tefillah has to be something that's structured through משפט. So, he says, אי אפשר אלא על ידי בחינת משפט, כי משפט הוא עמודא דאמצעיתא. That's the middle, so to speak, between the חסד and the גבורה, the right and the left.

היינו, שקולע עם כלי זיינו, which of course relates back to our pasuk about how the עיקר weapon didn't miss its mark. That's that's our weapon, אל מקום הצורך, to go where it was designed to go, ואינו מטה לימין ולא לשמאל, אלא לאמצע. And that's how a person is able to דאוון כראוי. וזה בחינת יכלכל דבריו במשפט. A person conducts, he puts in order his affairs, his words במשפט, pasuk in Tehillim. And that so we see that tefillah and words are associated with this בחינה called משפט. ובשביל זה קיבל יוסף את הבכורה דווקא מיעקב.

So, now we say that why was יוסף זוכה to tefillah? He was זוכה to tefillah through שמירת הברית. Why דווקא through Yaakov? Because in order to use tefillah, you need to have this element of משפט, this element of structure. And יעקב, כמו שכתוב אני נתתי לך שכם אחד על אחיך, is the end of the פסוק, אני דייקא. When Yaakov says אני, he doesn't just mean me personally. He says אני, what I represent, my כח, שהוא בחינת משפט. Because if you ever see in one of these sefarim, you know, Avraham is chesed, Yitzchak is gevurah, Yaakov is tiferet.

Tiferet is representing that blend, that middle ground between chesed and gevurah. And therefore, Yaakov says, I can give you the בכורה, the פי שנים. That's the tefillah that we said. How is it that I can give you this כח התפילה that you're zocheh to through שמירת הברית? I can give it to you through this element of משפט which I have, and that's why davka came through this avenue. וזה, כי חק לישראל הוא, it's a pasuk by by בחינת ברית. It says, חק לישראל is בחינת ברית, כמו שכתוב ברית שמירת הברית, says חק the the pasuk we say by brit milah, I quote, אשר קידש ידיד מבטן וחק בשארו שם, I put a חק in the flesh, and the end of the pasuk is כי חק

לישראל הוא משפט לאלקי יעקב. What is So so what do we see? He says that the idea of a brit through which you're zocheh to tefillah, the pasuk represents both ideas: the בחינה of a brit through which a person is zocheh to tefillah, and you see also that משפט לאלקי יעקב is that you see also this element of משפט. היינו שצריך יוסף לקבל זאת החרב מבחינת משפט. So, you see that Yosef was zocheh to the חרב, but in order to also through שמירת הברית, but in order to know how to use it, he needed משפט, כדי שיכלכל דבריו במשפט, and that he was able to receive from Yaakov.

וזה, and this that David Hamelech said in תהלים, אלקים משפטיך למלך תן, וצדקתך לבן מלך is the פסוק. Says, what does it mean משפטיך למלך תן? That David Hamelech davened on מלך המשיח, שמשיח whose עיקר כח is with תפלה יקבל מבחינת משפט would be able to get it from משפט, because not not just having tefillah, a person also has to understand understand what to do with it, and that therefore it should come through משפט. Good. So now we saw how to be zocheh, but now we have to see how is a person zocheh to בחינת משפט.

ועל ידי מה שזוכה לבחינת משפט על ידי מה זוכה לבחינת משפט, how is a person zocheh We're shooting for about Okay, here we're just going to finish this piece. Says ועל ידי מה זוכה לבחינת משפט, how is a person going to be zocheh to משפט? על ידי צדקה. So this is Now we're going to say the Shulchan Aruch brings this is Likutei Halachot, so I haven't been through, but but brings a lot of פנימיות to according to the סימנים of Shulchan Aruch. We've shown it's brought down a person gives tzedakah before davening, before tefillah.

So it says, how is a person going to be zocheh you want tefillot to be מקבל, he gives tzedakah. Why tzedakah? Because if I give, I open up the flood This is going to be a more deeper. How? על ידי צדקה, שעל ידי צדקה אוחזין במדת משפט. Through tzedakah a person, Hakadosh Baruch Hu has a way that he has a הנהגה with the world. Hakadosh Baruch Hu allows us to open up those faucets. It's midah keneged midah. When we employ certain מדות, so Hakadosh Baruch Hu employs those מדות as well.

על ידי צדקה אוחזין במדת משפט, כמו שכתוב, צדקת ה׳ עשה, ומשפטיו עם ישראל. So it's a פסוק, but talking about by Moshe Rabbeinu, that Moshe Rabbeinu through his being מקיים the mitzvah of tzedakah, he was zocheh to be able to judge, כמו שכתוב, משפט וצדקה ביעקב אתה עשית. And you see that this pasuk is talking about tzedakah and mishpat, says משפט וצדקה ביעקב עשית, just a reference that we see that mishpat and tzedakah are tied together. Why? How does it work? כי צדקה על ידי זה משפט.

Tzedakah itself is working in a vein of משפט, כמו שכתוב, אלקים שופט, זה ישפיל וזה ירים. What's going on when a person, everything by tzedakah is HaKadosh Baruch Hu. HaKadosh Baruch Hu doesn't get anything back. When HaKadosh Baruch Hu arranges the world and he takes from one and he gives to the other, there's a certain שקול, שקול הדעת as it were. HaKadosh Baruch Hu is arranging things, you're arranging an organization, arranging a world, CEO of the world. So he says HaKadosh Baruch Hu will judge זה ישפיל וזה ירים, שמוריש לזה that HaKadosh Baruch Hu gives to an עני, ומעשיר לזה, וכש it's נותן צדקה, when a person gives צדקה הוא בחינת זה ישפיל, שמחסר ממונו, he takes away from him, he's making a decision.

He takes away from him ובחינת וזה ירים and he gives to another. We're just going to get to that end of that paragraph with the little ה׳, it's not that much further. שמכשיר לעני, נמצא שאוחז על ידי זה במדת משפט. So when a person gives tzedakah, and we're going to see giving tzedakah before davening, so a person is employing this middah called mishpat that HaKadosh Baruch Hu does also, and we're able to open up and to tap into this idea of mishpat, which we said is there so that tefillot can be nitkabel.

So so far what do we have as least as in certain takeaways? Tefillah which, go back three more minutes, tefillah which we we spoke about last time is the element to really to to really grow is just seeing the רצון ה׳ in every single thing. But in terms of interacting and in terms of of tefillot and not just chen, but in terms of our tefillot, we saw number one to be zocheh to שמירת הברית and to have to be zocheh to the quality to the to be able to have tefillah, and in order to be able to interact, the tefillah has to be like like a a slingshot that won't miss.

The tefillah has to accomplish what what it's supposed to accomplish, and that way what it does is a person has to tap into mishpat. One of the ways that we could tap into mishpat, or the way he says, is tzedakah, because this is how Hakadosh Baruch Hu runs the world. We all want things, we're we're כלפי הקדוש ברוך הוא, we're an עני and he's the עשיר. So what do we do? We lessen, we turn ourself we we turn ourself into an עני and we give, we employ this middah of rearranging assets and משפט, and therefore it's going to open up also our our ability to relate to Hashem through tefillah.

ובשביל זה says the Shulchan Aruch, צריך להפריש צדקה קודם התפלה, כדי שיוכל לכלכל דבריו so that his words, במשפט, so that he can arrange his words במשפט, שיהא קולע אל השערה ולא יחטיא, and they won't miss. This weiter, so he says, how is Yosef, we see, so we said Yosef, so where's the משפט with Yosef? We said Yosef had שמירת הברית, and we said that Yosef got, so he was מקבל from Yaakov. Where do we see that Yosef did tzedakah? We we're we're setting up a system.

וזה שאמרו חכמינו זכרונם לברכה, חז״ל say, למה נתן יעקב את הבכורה and why did Yaakov give the בכורה, the two חלקים דוקא to לי Joseph? בשביל שכלכל אותי, because Yaakov supported, he sustained as to as if to say, the the עני. משל לבעל הבית שגידל יתום בתוך ביתו, a person raises an orphan in his house, and then or the he gives the person that needs, and then at some later point the orphan the person who needs becomes rich, and then he gives back and it's a cycle.

So Yaakov Yosef sustained Yaakov when he was in Mitzrayim, and then later on Yaakov became rich and he had Reuven lost the בכורה and it was Yaakov's to give again, and he gave the בכורה back. And we see a רמז, כמו שכתוב, ויכלכל יוסף את אביו ואת אחיו לפי הטף. that Yosef supported his father and his brothers לפי הטף, according to the size of their household, their children. כמו, see if you use the צורת הדף it's only one column, it looks like shorter than that one. כמו הטף, הטף אל, הטף אל דרום, like a pasuk in Yechezkel that it uses the לשון of הטף not as children, but as words, לשון דיבור.

So now we see that ויכלכל יוסף את אביו ואת אחיו לחם לפי הטף, we see a לשון of דיבור and תפילה, לפי הטף היינו שהיתה שגורה תפילתו בפיו. And why? Al yedei tzedakah. How is Yosef able to sustain? Because it had this element of tzedakah. And once he gave tzedakah, then he was going to be zocheh to the בכורה. ועל ידי צדקה שעשה נתן לו יעקב, at that point Yaakov, who represented משפט, turned around, שהוא בחינת משפט, את הבכורה, he was able to give the בכורה שהוא בחינת תפילה.

שהוא בחינת תפילה, just finishing up, כמו שכתוב: אני נתתי לך שכם, אני דייקא שהוא בחינת משפט. Have to get Okay. So he says, and just the last paragraph to get to the ו', that way we'll finish it up next time: ועיקר של המחשב- So now, what's the flip side of this? What prevents our תפילה? The dark cloud. ועיקר של המחשבות זרות, הם על ידי קלקול See, at least if I mute people on the phone, I don't have to deal with that. He says, הם על ידי קלקול המשפט.

So what is causing מחשבות זרות, which at least you see over here also part of the way that we relate to תפילה is through our כוונות and our מחשבות. What causes the issues over there? A קלקול in this element of משפט, כי משפט הוא בחינת עין. So now for this, you know, I told you last time, it's like having a computer where you open up 1,000 windows and at the end you try to tie them all together, and you end up with one cohesive picture. Where do we see that this element of משפט is lost because if we say that משפט is the same as represents עין, an eye, כמו שכתוב: ויבאו אל עין משפט.

By Kedorlaomer, it says, עין משפט, so we see that the ענין of the עין and the ענין of משפט are related. וזה בחינת עין יעקב. And that's what it says that when Moshe would give the bracha to Klal Yisrael, it says: וישכון ישראל בטח בדד עין יעקב, that ישראל will dwell alone. Ein Yaakov is like כעין יעקב, is like יעקב's bracha. And Yaakov represented mishpat. ועל ידי קלקול משפט, בא קלקול לעין, and through messing up mishpat, there is a kilkul in the עין, כמו שכתוב: כי השוחד יעוור עיני חכמים.

That when somebody, when there's bribery and a person can't judge appropriately, it says like he's blinded. So we see that a kilkul in mishpat is associated with having some sort of a pagam also in this element of vision and the eye. זה בחינת מחשבות זרות שבתפילה שהן עננין דמכסין על עינין. It's like clouds are covering the eye. So So now we say, after after we tied together and we we went through a whole journey to understand how we're zocheh to tefillah, and once you have tefillah, to understand what to do with it, through shmirat habrit you're zocheh, and through mishpat, now we see on the flip side, when this element of mishpat is mess- messed up, so then the tefillah will miss, a person won't

be able to daven appropriately. And we're using this through a reference to in pesukim, because we want to tie together that mishpat is associated with the ayin. And he says that a person's messed-up tefillot come through his eyes through through some sort of a pagam in this. And he says this is the bechinah of strange thoughts coming in תפילה, מחשבות זרות, שהן עננין דמכסין על עינין, it's like some sort of a clouding over of the eyes. And based on the perush over here, which he gets from a later siman, so he says that this is like the kelipah of Esav and Yishmael, which we said, by the way, is what's Esav and Yishmael, incidentally?

It's distorted chesed and distorted gevurah. So these ideas where you have the kelipah, you have the inappropriate, the shell, right, that's what we said last time, go ahead and finish in a minute, the distorted, we said, if the peel is on the orange, then it's productive, it's vibrant, it stays orange, it creates life. When it comes off and it's distorted and it's not serving the item, so then so then so then already, then it becomes it becomes extra, tangential, it's not related. So this is where the עננין cover over the eye, כמו שכתוב: סכותה בענן לך, that if if a cloud and it's the end of the pasuk, it's pasuk in איכה: מעבור תפילה, that that that's going to the ענן is going to prevent

the tefillah from passing from passing through. However, tzedakah is going to strengthen the mishpat. So to the extent that the מחשבות זרות are going to distort the mishpat and prevent the tefillah from going through, the idea of tzedakah and engaging mishpat will strengthen it, ולעתיד and לעתיד לבוא, by משיח, שיוּתקן בחינת משפט, כמו שכתוב: ציון במשפט תפדה, that Tzion will be redeemed and it's going to achieve a tikkun through the בחינה of mishpat, right? ציון במשפט תפדה. So that's where it comes back: אזי יתעבר עננין דמכסין על עינא, then the clouds that are preventing the tefillah will pass, כמו שכתוב: כי עין בעין יראו בשוב ה' Tzion.

We'll be zocheh to a clear seeing with the עין, which is mishpat, and the clouds won't be covering it over. ובשביל זה נקרא יוסף: בן פורת עלי עין. And now bring it back home. That's where we see that בן פורת יוסף, Yosef who had this בחינה of of the the חותם and the פרדסקא, that he through the שמירת הברית, he was zocheh to tefillah, and he ended up being being zocheh to mishpat through Yaakov and through also supporting Yaakov, so also בן פורת עלי עין. Now that that this is where the עין works its way back in, is where Yosef also is associated with tefillah.

Okay, I didn't have time, but I may record afterwards, just, just talking about erech apayim and משפט, just because in this week's parashah it says, it says צור תמים פעלו כי כל דרכיו משפט. So, I'll mention it later. Okay, yashar koach.