LM 2.2 — Emor el HaKohanim, Part 2 of 2 · תורה ב׳

Okay, we are recording the second Torah of Likutei Moharan. We are recording instead of getting together because scheduling difficulties made it such that it was not practical to get together, but we'll just mention some of the concepts that we spoke about in the first half. You can listen back if you didn't listen yet, and then we will be able to go forward. So we had mentioned in the beginning of the of the piece that Mashiach derives his koach as עיקר, the עיקר כלי זין of Mashiach, that he's going to be able to be מבטל the רע, is coming from the koach of the בחינה called חותם.

And we associated this really with tefillah, and we said the way that a Mashiach and really every person is זוכה to tefillah is through a בחינה of Yosef, it's associated with שמירת הברית. So we said that, okay, so a person now is going to be זוכה to to tefillah with שמירת הברית, but a person also has to know has to know how to use tefillah. A person can have a wonderful weapon, but a person has to understand how to use that weapon. And the way to use the weapon effectively, the tefillah, we said the בכורה is פי שנים and a sword is פי שנים, it's double-edged, because it has שבח and also request.

The way to use this is through this koach of משפט. We said that Yosef received the בכורה from Yaakov, but Yaakov, who also had this this this element of משפט, Yaakov was associated with תפארת, which is a koach that is the medium, it's it's goes in between חסד and גבורה. And we discussed, what does it mean that the that the tefillah has to be used with משפט, judiciously? So a couple פשטים that we that that we gave is that either not too much misplaced חסד or misplaced אכזריות, there has to be a happy medium.

But also we said just a a difference in understanding attitudes. A person could daven and doesn't see his tefillot answered, he assumes, chas v'shalom, rachmana litzlan to say, that Hakadosh Baruch Hu is not listening to the prayers, and that would be too much cruelty. Or alternatively, a person says everything בעצם הקדוש ברוך הוא doesn't need my tefillot anyway, הקדוש ברוך הוא is not missing anything. So be'etzem everything is coming from chesed anyway, הקדוש ברוך הוא doesn't need my prayers, there's no purpose for the prayers. That would be saying it's almost leaning too much כלפי חסד, everything is coming from chesed, so where is even my מקום עבודה?

So a person engages in tefillah, how does he how does he do this? How does as a person approaches tefillah, how does he, you know, warm up the the משפט, open up the shefa, the the the משפט pipes so that he can engage tefillah appropriately? So one of the things we said from our point of view is tzedakah, as as a person takes money from one place and redistributes it elsewhere. So this is also a a bechinah of משפט. And a person who gives tzedakah before davenen, so then that's actually brought in the Shulchan Aruch.

And we said on the other side, קלקול in tefillah comes from a a corrupted sense of of משפט. So going going further in אות ו, so I saw one pshat that Rabbi Chaim Kramer, I think, actually said so if not everybody is going to be able to be zocheh on such a high level of שמירת הברית and so forth, so therefore this is another another area to focus in how a person can can engage effective tefillah. But we're going to see also, as we go through the piece, another way another way of looking at it, it's just kind of like a a different a different understanding of the structure of where we fit in and how to engage tefillah.

So what what what am I talking about over here? After a person has שמירת הברית and משפט, so there's another תנאי in how to be zocheh that the tefillah should work, that, besides for everything else we discussed, וצריך כל אחד לכוון בתפילתו שיקשר עצמו לצדיקים שבדור. Now there's different ways. We're not going to get in again In some of these תורות you almost feel like you have to know everything in order to know anything. But how does a person is מקשר himself to the tzaddikim of the דור?

Either through through giving them tzedakah, supporting them. The Gemara gives gives different ways of being מקשר oneself to the tzaddikim to to the tzaddikim of the דור. Learning their teachings, which, im yirtzeh Hashem, we're doing right now. But one of the things that we're going to discuss is there's there's certain things that the the the same way that they present themselves in a micro way also present themselves in a in a in a in a macro way. So in as much as we look at ourselves and our avodah as far as we understand ourselves כלפי הקדוש ברוך הוא, the truth is is we are also part of an organism of כלל ישראל.

And when it comes to כלל ישראל, so there there there are people with different roles. Now, the arm has to be a good arm and fulfill its potential as such, and the foot and the torso and everything else, and the head. The same DNA in a certain way that's part of the head is also going to be in the in the pinky toe. However, when it comes to certain shefa and a certain a certain attachment point to to הקדוש ברוך הוא, הקדוש ברוך הוא is found everywhere, and yet there's a certain more of a giluy in a certain sense in certain places and in certain times.

There's Shabbos and Yom Tov and Yom Kippur. Tomer Devorah discusses this, there's בית המקדש. There's certain places that have more of a giluy Shechinah. So in certain also, every neshamah is a חלק אלוק ממעל, and we all the opportunity to connect to הקדוש ברוך הוא in our own way, and yet there's also certain צדיקים שבדור that within the organism called כלל ישראל, so we are not just just on our own, but we also fit in, and therefore by attaching ourselves to the צדיק הדור, so it also allows us a certain connection point mitzad our avodah.

And again, some of these concepts are very difficult, especially if it's the first time that we're seeing them, and myself as well. We're going to have to see them fleshed out as they come up. But for now, it's enough to say that as a person connects to הקדוש ברוך הוא, not just in terms of an individual, because he might also not be holding there, but in terms of arranging his tefillos, and we're going to see that the that the tefillos themselves are also are part of a larger structure.

So, he finds himself within the structure and he attaches himself up through the up through the צדיק הדור. So, be that as it may, צריך כל אחד לכוון תפילתו שיקשר עצמו להצדיקים שבדור, כי כל צדיק שבדור הוא בחינת משה, that the tzadikim are within this bechinah called Moshe, who is also בחינת משיח. Meaning, כמו שמצינו, or as we see, כמו שמצינו שהצדיקים קורין זה לזה משה. Again, we see the real penimiyus of what's going on in the Gemara. You'll see Gemaras There's a Gemara in Shabbos that the one one of the amoraim will address the other one as Moshe: צדיקים קורין זה לזה משה, כמו: משה, שפיר קאמרת.

Moshe, you said well. ומשה זה בחינת משיח, כמו שכתוב: עד כי יבא שילה. It's a pasuk in בראשית that this is a a kinuy, a nickname, like for Mashiach, and it explains in the Zohar: דא משה משיח, that this Shilo, which is the same as גימטריא משה, is 345, is related to Mashiach. And since Shilo is a reference point to Mishkan, it's a reference point to Mashiach, so we see that Moshe, who is the צדיק הדור, is also בחינת משיח. וכל תפילה ותפילה We still haven't gotten to our point to make this connection.

וכל תפילה ותפילה שכל אחד מתפלל Now, every tefillah that a person is מתפלל, הוא בחינת אבר מהשכינה, שהם אברי המשכן. So, in the overall structure, we have tefillah We're going to address Torah as well. We have tefillah, which is our connection, it forms a bridge, there's a hitbatlut between us and Hakadosh Baruch Hu. And every tefillah What What What is the Shechinah? The Shechinah We spoke last time about Malchut, there's a גילוי שכינה. The Shechinah is like Mishkan, the Shechinah resides, there's a certain גילוי בתחתונים that's represented by the Shechinah.

The tefillah that each one of us as an individual is able to is able to contribute, every one of them is a certain I have my way of avodah, you have your way of avodah, every one of us is forming an attachment point that ultimately contributes to the overarching structure of the Shechinah which is is בתחתונים. But, in other words, that there's a גילוי בתחתונים, that that there's this bridge, that there's manifestation, and tefillah relates to that. So, every tefillah that every one of us is able to is able to to daven, it's an avodah, it's an avodah shebalev, but every tefillah that we make relates, in a certain sense, to a different There's no אברים of the Shechinah.

We have to be careful about using anthropomorphisms, certain ways of of addressing physically, but, ultimately, everything that we have that the way that Hakadosh Baruch Hu Hakadosh Baruch Hu is the the אינסופיות, but the way that Hakadosh Baruch Hu runs the world in the upper, in the spiritual realms, there's also a parallel that Hakadosh Baruch Hu provided as a מקום עבודה down here. So, the way that Hakadosh Baruch Hu interacts with the world, that there's certain channels and there's certain ways that represent that Hakadosh Baruch Hu represents Himself, as it were, the אברי השכינה and the אברי המשכן.

The משכן also is has parallel of of a of a קומת אדם. So, all of these things, every one of us, our tefillah represents a certain a certain chelek in that. Which, again, we said that the שכינה is מלכות, which is the manifestation of Hakadosh Baruch Hu or the reflection of Hakadosh Baruch Hu. Over here, we saw in the in the first Torah that the way to engage מלכות is really taking on ol malchut shamayim. It's a התבטלות. It's saying that that that we we don't have the our מקום for for avodah is within our מקום, that we don't have any of our any There's no independent considerations other than Hakadosh Baruch Hu.

שאין שום אחד מישראל יכול להעלות שייפא בשייפא, that there's nobody, even if everybody had all the pieces of the משכן, what do you need? You need a contractor. You need somebody who is going to arrange them appropriately. So, in in so far as every single person might have a chelek in tefillah, which is what we're discussing, but, nevertheless, in order to create the larger structure, ישראל ואורייתא וקודשא בריך הוא חד הוא, that we can relate to Hakadosh Baruch Hu and have that גילוי שכינה over here, we also have to relate to ourselves as a as an organism.

And the role or the בחינה of the צדיק הדור, of משיח, of משה, משה was the one who had to put the pieces, one piece, all the parts of the משכן together so that they formed that one structure: כל חד לדוכתיה, each one in its place, אלא משה בלחוד. He was the only one that could do it. בשביל זה צריך להביא ולקשר כל התפילות להצדיק הדור. Therefore, we take our individual parts which that which we have the tefillah and we bring it to the צדיק הדור, which is בחינת משה, and he's going to be the one that's going to arrange the tefillot into this one beautiful structure that represents each the איברי השכינה, איברי המשכן, so we're going to have a מקום in a כלליותדיק

way, and we'll find ourselves within that of having a גילוי שכינה, כמו שכתוב: "ויביאו את המשכן לפני משה" את המשכן אל משה, שהוא יודע והוא יודע לעלא שייפא בשייפא, and he puts each part in the other part, ולעשות אותה קומה שלימה, to make a a complete בנין, כמו שכתוב: "ויקם משה את המשכן". So now, that we again we said that in terms of tefillah, a person has שמירת הברית to be zocheh to tefillah, and a person uses משפט to know how to use the tefillah, and in terms of achieving effective tefillot so that it's going to be able to be in the appropriate place and achieve, a person has to look at that as part of an overarching structure and be mekasher himself, whatever exactly

that means, to the צדיק הדור. So now we're going to see another another element of being of tying oneself to the צדיק הדור, "וכל התורה שאדם לומד לשמור ולעשות", that all of a person's the Torah that a person learns to guard and to do, but this is a chelek, by the way, of the learning. When we say that לשמור ולעשות, it does not appear to be talking about that the Torah is learned meaning that that you have to do the Torah and the mitzvot. What we're talking about is that we are learning the Torah to to fully integrate it into ourself.

When a person a person learns, I don't know, physics, so it's not just that the Torah is an instruction manual, we relate to it as a as a physics book. If you learn the way that sound waves work, you can't say, "Well, this is the way that sound works, but I'm going to to to use sound in a different way." Well, then that means that it's not the physics books, it's not the world. When a person learns Torah in a way that it it's he's learning a reality, it's לשמור ולעשות.

This is it is an integrated attachment and understanding and absorbing and joining with רצון השם. So כל האותיות הן ניצוצי נשמות. All of the letters that he learns are ניצוצי נשמות. Now, I'm not going to mention anything now because I want to go through the piece, but I'll offer just one point, at least in terms of a mechanech, after we finish the piece that that hopefully I think will be helpful. But anyway, it says kol ha-otiyot, that all the letters that a person learns, because again we said ישראל ואורייתא וקודשא בריך הוא חד הוא.

So when we talk, if if you would have the ocean, something that for our purposes let's say is infinite, it it go- it's unending, right, and then you would take a cup, so you take some of the water from the ocean into the cup, you don't say that the that the cup is really a keli for the ocean, the cup could hold some water. The ocean has, for our sake of this mashal, infinite properties, and the cup has defined properties, so you could take, as it were, a a chelek, you could take some water and put it into the cup.

If you say that that the Torah is an expression of רצון השם and the neshamah of Klal Yisrael, that we are a we are a keli for Torah, the way I've seen, I don't know where it's brought down, from Rav Wolbe brings it, but that it's like a a key that fits into a lock, it's a keli that's made for it, so that means that the keli also has infinite properties. Now, one of the questions that people talk about when they start learning is: how are you going to say that Torah has infinite properties when it's framed in terms of of דיני ממונות and one a per- one person's cow, you know, if you're learning Bava Kamma?

So these types of things are all interesting discussions, but not for now. For our purposes, we are saying that the letters that the letters of the Torah and the individual they say that there's 600,000 people in Klal Yisrael, but again whatever this means, these different reflections of the way that that that Hakadosh Baruch Hu represents רצון רצון השם is presented by the otiyot of Torah, and that Klal Yisrael also is represented, are all it would be like again, we mentioned last time in in a different context maybe, but if a person shines a light through a prism, so none of all of the light together, even if you shine it all in the same place, it doesn't look white, and yet even though every one

of those things is much more is much more מוגבל than than the white light, it for from our purposes Hakadosh Baruch Hu, in order to relate to the בריאה, created a system of of ways to to be מצמצם and and the ways to to relate to us, the way that we are a Hakadosh Baruch Hu, as it were, contained himself in terms of a representation representation of Torah that we can relate to, and we ultimately have the the we are כלים for the Torah, and therefore, all of the אותיות that are contained in the תורה הן ניצוצי נשמות, these are also relate to the 600,000 as it were.

If you count the letters, it depends how you count, but okay, but the the the the channels that are represented in Torah, whether you want to say 248 limbs and 365 sinews and and positive mitzvot and and negative mitzvot, but all of these things that are represented in Torah, which together represent the entirety of how we have רצון השם, and Klal Yisrael as an organism, it all taken together matches up. והן מתלבשים בתוך התפילה, and these these letters that we have that represent that represent all of the the Klal Yisrael the all the נשמות of Klal Yisrael, they are נתלבש בתוך התפילה that a person is mitpallel.

What what's a לבוש? A לבוש is something that is an outer representation, it's an interface. ונתחדשים שם בבחינת עיבור, which we'll talk a little bit afterwards. But what's a what's an עיבור בעצם? An עיבור, a עובר is a fetus, but an עיבור during pregnancy, it's when the fetus is growing and developing in the זמן העיבור, before it's able to interact with the world, before it's able to fulfill any potential, it is in a incubation stage, I guess you could say. So also the נשמות are they they achieve or they come to a certain גדלות and a certain a certain טהרה, it's a certain incubation through the תפילה, כמובא בגלגולים, by what in the Kitvei HaAri, שכל הנשמות, that the way that he presents it, we

don't understand, we're going to read the words, that all of the נשמות after, the way he says, that after חטא of Adam Harishon, they fell, and there was something that that now, all of a sudden, they were holding on a different מדרגה than the נשמות, חלק אלוקי ממעל, but they fell into klipah. What's klipah? קליפה is like a shell. All of a sudden, there was a certain husk, a certain covering, something that was that that that was a a certain מחיצה that wasn't that that wasn't otherwise there before.

ובאים בתוך המלכות בבחינת עיבור ונתחדשים שם. And therefore, once they come and they relate to to מלכות, they're able to shed and to get overcome this מחיצה, and that's how they're able to come to the world and to come to avodah, and these these ניצוצי הנשמות are going to be כנגד אותיות התורה. So in order to connect to the Torah, and we're going to see this over and over again, that the Torah and the tefillah go together, the tefillah, as it were, is like the incubation stage in order to allow the the the נשמות that we have to properly engage and grow with Torah, so they go hand-in-hand.

We wouldn't be able to totally connect with the Torah without, the way presenting it now it seems, without tefillah, but the tefillah itself so is is a way of readying us in order to relate directly with with with רצון השם through Torah. וזהו השמים מספרים כבוד אל, and this we're going to see is a pasuk in Tehillim, קפיטל י״ט, that the השמים, which we're going to say is representative of Torah and נשמות, because the we said that the Torah presents itself as 613, or in this context rather 613 also, there's תרי״ג מצוות, there's רמ״ח אברים ושס״ה גידין, but in the way that we're presenting it now, is that the 600,000 אותיות and the 600,000 חלקים of נשמות in Klal Yisrael, even though some of those,

you know, go over and over again, there's been more than 600,000 Jews in history, so השמים מספרים is is able to tell, which we're going to see what this word is, כבוד אל, that that that the השמים tells over כבוד of HaKadosh Baruch Hu. השמים is אש ומים, this is היינו תורה, שהוא אש ומים, the beginning of Parashat Bereshit, השמים is אש ומים, so Torah also is compared, הלא כה דברי כאש, we say, הוי כל צמא לכו למים, Torah has comparisons to אש and מים, so שמים represents תורה, היינו בחינת הנשמות that their שרשים are also correspond to the אותיות in תורה, ובאים בתוך התפילה.

And these נשמות, however however we look at them, come through they come into their own through תפילה, שהוא בחינת כבוד אל. What's kavod? Again, kavod is going to be the interface. How is it going to be that the that the Torah and the neshamot are going to be able to interact one with another now that the neshamot post-חטא הראשון have kelipot? So tefilah is the incubator that allows us to come forward towards towards the Torah to be able to connect, כמו שכתוב, like it says in Tehillim, another קפיטל, ס״ו, the beginning of the פסוק is זמרו כבוד שמו, שימו כבוד תהלתו.

So we see now that kavod linkages, that kavod is is to תהלה, בחינת תהלתי אחטם לך. Going back to the beginning of the piece, that we said that אחטם, חוטם is tefilah, which means tehilah is tefilah. Over here, tehilah is compared to kavod, which means tefilah is kavod. So going back, השמים, which is Torah and נשמות, מספרים כבוד אל, so kavod is goes together with tefilah, so we see that Torah and the neshamot of Yisrael, how are they מספרים? They they tell, they relate כבוד אל through through the kavod, through tefilah.

והנשמות עם התפילה נקרא כבוד, and the neshamot together with the tefilah, they are called הם מספרים, they're called כבוד על שם שהיא מלבשת אותנו, because the tefilah is what allows us to have that interface, that's what's malbish us. כי, because it's brought in the Gemara in שבת, רבי יוחנן קרא למאני, he called his clothing מכבדותא. מכבדותא, kavod is the is the interface, it's how how a person, what's the difference between a janitor's uniform and a king's uniform? The kavod is what you interface with the world. ועל ידי זה נקראת כ כבוד קל, and that's why tefillah is called כבוד קל, because this is the לבוש of the נשמות.

והן, and these נשמות with the תפילה, מאירים זה לזה, they mutually reinforce each other. The נשמות we said correspond to the Torah, and along with the tefillah, it mutually reinforces each other, so that, again, the tefillah is like the incubator that it takes off the מחיצה, so that it could the נשמה can go forward and relate to the Torah, which it's a perfect kli for. And on the other hand, so the Torah without the without the tefillah, there's going to be קליפה in the way, there's going to be other other things that are stopping.

It's like when you turn something, if it's not if it's not smooth, it could be that there's something in there, right? So there's going to be קליפה, there's going to be something that's preventing it, how again, in our own terms, the way that I understand it. הנשמות, that the אותיות of Torah, that the נשמות are rooted in אותיות of תורה, מאירים לה תפילה בבחינת העלאת מיין נוקבין. That the tefillah, which relates to the שכינה, this is the connection, it's it's the it's the way that the that Hakadosh Baruch Hu manifests itself in this world, that the that the tefillah is able to elevate in a certain way, again, because it removes the מחיצות, it elevates the these נשמות that that achieve a certain חידוש in

a certain Torah as they're incubated, and the מחיצות are able to drop off, and that's how it's going to be they're going to become ready to be מקבל שפע from Hakadosh Baruch Hu through Torah. Now, in terms of what's העלאת מיין נוקבין, so this is just a term that comes up, we're going to have to sensitize ourselves to it as we go forward, that that מיין נוקבין and מיין דכורין this is the the cycle Hakadosh Baruch Hu created the world, as it were, in order to to have a מקום עבודה, to relate.

So there's a Hakadosh Baruch Hu is in a certain sense reactive to us to the extent that we have mesirut nefesh, that we elevate things, that we have העלאת מיין נוקבין. Every action has an equal but opposite reaction, right? So, to the extent that we raise מיין נוקבין, so then there's a שפע that comes down from that's called מיין דכורין, and that that's the the giver. So to the extent that we turn ourselves into a כלי to accept, הקדוש ברוך הוא הקדוש ברוך הוא gives. That that's why I believe, in my in my understanding and the way that I've that I've heard it from others, that it says that הקדוש ברוך הוא was that it was עלה ברצון, that how how did that the first

creation, so if everything that הקדוש ברוך הוא gives is responsive and it corresponds to a force that comes up through us, through בחירה, through מיין נוקבין, right, and then הקדוש ברוך הוא sends it back down, so where was the very first שפע that הקדוש ברוך הוא gave over? So it had to be עלה ברצון, הקדוש ברוך הוא מניה וביה had to had to create that, as it were, Himself. But be that as it may, והתפילה מאירה להנשמות בבחינת חידושין, and now the tefillah, how it's incubated in the עיבור, is able to to to be to renew the the נשמות, שהיא מחדשת אותם בבחינת עיבור.

So for now that's good. And therefore the the way that we read the פסוק, השמים, which is בבחינת תורה, and the נשמות associated with it, מספרים, they tell, but what it means over here is that they they enlighten and they they radiate like a sapphire, like a ספיר, the כבוד קל that the which is which is tefillah. So that the the the the tefillah is essentially being מחדש that the נשמות can radiate. Now, when a person is able to attach his tefillot to the צדיק הדור, והנשמות המלובשים בתפילה מובאות לצדיק הדור, these נשמות that now have this this כבוד of this כבוד, which we said is tefillah, this interface that's established in through tefillah, and they're able to attach themselves to the צדיק הדור, which

in a klaliyisdik way, again, you think about the difference between the same DNA in the brain and the and and the pinky, however, when we think in a klaliyisdik way, the attachment point to others is really going through the head, and our tefillah is going we attach itself to to to this this one this one arrangement through the צדיק הדור, הם בבחינת בתולות אחריה. The pasuk in Tehillim says, לרקמות תובל למלך, the embroidered one's led to the king, בתולות אחריה, that בתולות come after her, רעותיה מובאות לך, and her her companions are brought to her.

But okay, were brought to her, but what what it means is that that when when it comes to the מלך המשיח, so I'll just I'm just going to read the the peirush the way that this Rav Shea Gross presents, he says, לעתיד יבואו לאז שלעתיד יבואו כולם למלך המשיח, that everybody is going to be brought to the מלך המשיח, who's the צדיק הדור, who's משה, וכל אישה בתולותיה ומשרתיה משרתותיה, and every woman will come along with her her servants, her maidens, יבואו ויקבלו את מלכות המשיח, and they will be able to be mekabel and relate to מלך המשיח.

And the neshamos that are מלובשים בתפילה, the neshamos that now that they had this מלבוש, they have this interface that that came through tefillah, that beforehand the neshamos were on a level that was נמוכה, they were on a lower level, and through through tefillah, and then ultimately through Torah, so they were able to come to the צדיק הדור, and they were able to be מקוים, because the once once we readied ourselves in this way, and then we brought ourselves to the צדיק הדור, he was that the צדיק and Moshe is able to arrange the Mishkan and arrange these tefillos that correspond, in such a way that now the Shechinah will have a מקום השראת השכינה and מקום גילוי שכינה.

And now together, like we just had like Sukkos, that there always has to be the lulav and the esrog, but also the hadasim and also the aravos, that every fast day needs to have the resha'im also, that the ultimate We have to work on ourselves, but the ultimate גילוי מקום for השראת השכינה is the entire the entire framework together. And now, like we said yeah last time also, that at least in the beginning pieces, we're coming to relate these within the אגדתא that is coming from Rabbah bar bar Chanah.

So now, we're going to talk about what would be the מקום for tefillah in the place of galus as well. So, אמר רבה בר בר חנה, let's see: זימנא חדא הוה קאזלינן בספינתא, there was one time I was traveling in a boat. וחזינן לההוא כוורא, and I saw a fish, דיתבא ליה חלתא אגביה. I saw a fish, and there was some sand that was gathered together on his back. וקדחא אגמא עילויה, and it was growing grass, some sort of vegetation in the sand. סברינן יבשתא הוא, so I thought that it was dry land, meaning that the back of this whale, so I saw the top where there's some sand and some growth, I thought it was an island.

וסלקינן, so we went up on it, ואפינן, and baked, ובשלינן, and cooked, אגביה, on the back of this fish. וכד חם גביה, and once it got hot because we were cooking on it, אתהפיך, the fish turned over. ואי לאו דהוה מקרבא ספינתא, if the boat that we had was not close by, הוה טבעינן, then we would have drowned. וזה שאמר רבה בר בר חנה חזינן להאי כוורא, so now let's go through it. I saw a fish, כי בגלותינו, כביכול, הקדוש ברוך הוא בהסתרת פנים, that we saw a fish that in galut, Hakadosh Baruch Hu, as it were, is in הסתרת פנים.

כמו שכתוב הסתרת פניך, and the pasuk says, הייתי נבהל. When Hakadosh Baruch Hu hid His face, as it were, so then we were in בהלה, we were in a state of bewilderment, of confusion, שהוא בחינת רחמים, because גילוי פנים, הארת פנים rather, is a bechinah of rachamim. And now when there's הסתרת פנים, so we are bewildered, we didn't know we were confused. ופנה עורף, so הסתרת פנים is when there's lack of rachamim, עורף is is a further bechinah, I guess when there seems to be even suffering, שהוא בחינת דין.

So, one is one is that there is not where we don't have, just in these terms, הארת פנים, you don't see somebody's face; the other one is that they turn their back to you, as it were, that it's as if Hakadosh Baruch Hu is angry at us. וכל תפילתינו ובקשותינו, and all of our tefillot and our bakashot, we said that בחרב פיפיות, two two two, double-edged sword already, right? We said that the עיקר כלי זין, the weapon is tefillah, because tefillah is double-edged. There's tefillot and bakashot, we said already in the first Torah.

על זה שפנה עורף עלינו, because Hakadosh Baruch Hu seemed to be בכעס with us, שיחזיר את פניו, that He should turn His face back to us and act to us with rachamim and not with, כמו שכתוב פנה אלי, and the pasuk says, וחנני, וכמו שכתוב it says in במדבר, יאר ה' פניו, that we see that the rachamim is discussed in terms of הקדוש ברוך הוא turning towards us. Actually, if you Google, just even like in relationship issues, is a big thing between spouses, turning towards somebody is is is a big thing in terms of body language, so it's an important idea.

וכשאנו רואים, ah look, וכשאנו רואים אורך הגלות, when we see the אורך הגלות, ובכל יום אנחנו צועקים אליו ואינם נושעים, we seem to daven and we don't seem to be to get our ישועה, ויש מעמנו בני ישראל שחס ושלום, שטועים חס ושלום בליבם, people chas v'shalom make a mistake, they're they're not having their tefillah with mishpat, we said, right? They're too much to the left. They think chas v'shalom that the tefillot aren't working anything, שכל התפילות הם לריק, חס ושלום, to say that the tefillot are empty.

אבל באמת כל התפילות, הצדיקים שבכל דור ודור הם מעלים אותם ומקימים אותם. It could be that our tefillah on its own is not ready to do anything, maybe on an individual way, but in a כללותדיק way, the structure is not yet coming to be intact. And the צדיקי הדור, it's only once like we said I think an example last time, like an arch, you could build a building and be up to the 99th floor, not up to the 100th floor, but when you have a structure that requires a שלמות, it's either 100 or 0, and you don't see the strength of it.

The way they build an arch is they build maybe a big wooden frame or something, and then they build around the frame and take the frame away. But until the frame is there, then it all rests on each other, so we don't see that the tefillot are really doing anything, כמו שכתוב ויקם משה את המשכן, but the tzadikim go and then they put it together and it's מקים it, like we see that Moshe Rabbeinu, the צדיק הדור, ultimately the מלך המשיח is the one that arranges the tefillot in a structure, ומעלים כל שייפא ושייפא לדוכתיה, putting each piece piece in its place, ובונים קומתה של השכינה, מעט מעט, and they make the קומת השכינה, right, like the משכן, that where there's going to be a

structure where there's going to be a גילוי שכינה, עד שישלם שיעור קומתה, until the structure the stature, as it were, becomes into a complete, a complete framework that we relate to. And this is when מלך המשיח, משיח comes, and all of the the פגם עבירה, the the blockages and the מחיצות are gone, so this this is going to be the way that we're ultimately going to have the גילוי שכינה. And אז יבוא משיח דא משה וישלימה ויקימה בשלימות, and at this point we're going to be זוכה to הארת פנים, and Moshe Rabbeinu is going to come and make a השלמה, because that even though we say that the צדיק הדור, again, it's almost like if you're familiar with the term fractals, every every person has

a certain צורה, and every generation has a certain צדיק הדור, and all of the דורות together have have a Moshe. So even though every generation has its דור that's able to arrange the tefillot of every דור, but the ultimately the משיח, like we say is Moshe, is coming is also coming from one from one נשמה, from one בחינה, so they're going to have the עיקר כח to be משלים in the in the כלליותדיק sense the the קומה of the Mishkan. And that's where we're going to have the ultimate גילוי, and it's on us to understand that our that whenever we say a tefillah, we see that the same way that the arch isn't up now and it wasn't up a thousand years ago and it

wasn't up, so we say that there's nothing, that there's no structure in place, but it's not true, because who knows how much of it is left that we're contributing towards the שלימות, and it's the צדיק הדור, and it's understanding that we're part of a greater whole and that we're contributing that that that that ultimately there's a יחוד here that takes place. If you have, I don't know if I mentioned the example last time, if you have a a certain machine, so the machine could have an engine and it could have certain parts that get very hot, and then it has a certain coolant, right?

It's probably not my not my example. So if you're talking from an ultimate unified stance, a certain you look at the complete object, so there's a certain function, but as you look at the individual parts, so then not only don't they necessarily achieve the function of the machine, they might not even make sense together: one thing is becoming very hot and one thing is becoming very cool, one thing is creating friction, one thing is a lubricant, whatever it is. So, but we look at our part, we don't we don't necessarily understand that it's coming to to contribute to a greater whole, and therefore we end up losing losing a little steam, we lose a little bit of hope.

But the truth is is that that thing that nobody understands what that part does, it could be that that that really, or each individual piece, any piece is missing, then the the entire structure is compromised. וזה פירוש: חזינא להאי כוורא, I saw this fish, הוא בחינת צדיק הדור. Now we see another another another piece, that צדיק הדור is בחינת a דג, or a דלת גימ״ל, הנקרא דג. We have, seven is a seven is very important number, but we had seven also, beforehand we said that דג is a דלת and a גימ״ל, that we said beforehand that there was דלת שמות of the ע״ב, ס״ג, מ״ה, ב״ן, the way that the different מילויים of the שם יו״ד ק״א וא״ו ק״א, the different ways to spell it

out, that in גימטריא are either ע״ב, ס״ג, מ״ה, ב״ן, 72, 63, depending how you spell the the ה״א, וא״ו, and ה״א of each one, and there were three different מילויים of אהי״ה, so that's a דלת and a גימ״ל. So we see over here that the that the צדיק הדור, and he brings on the bottom over here that a צדיק is בחינת יסוד, and Yosef is בחינת יסוד, and פרשת Yosef related to all of these מילויים. But again, it's a פנימיות, it ends up being beautiful how everything fits together the deeper and deeper you go, but important for our purposes to just hold it together so we have something to grow from, that the צדיק who relates to a דג, זה בחינת משה משיח.

So back we that he says that, "I saw this fish," as as he relates to this is the Moshiach, the צדיק הדור, דיתבא ליה חלתא אגביה, that there was some sand, היינו התפילות. It says, ויחל, חול. ויחל משה את פני ה׳ אלוקיו, the chol is the sand, so that the sand were on the על גבו, they're resting on the back of the צדיק הדור. So all these things, שאנו מתפללים על זה שכביכול פנה עורף עלינו, that we saw the back of the fish, as if we saw the back and we put our tefillot on the צדיק הדור, יתבא ליה, that the that the chol, which is the tefillot, were sitting on the fish, היינו ויביאו את המשכן, את המשכן אל משה, that they brought the

Mishkan in order to משה, כי צריך להביא ולקשר את התפילות לצדיק שבדור, in order that that the צדיק הדור should know what to do with these tefillot, and that's why the sand was going to the back, it was resting על גב the fish. וקדחא עליה אגמא, and there was there was certain grass that was growing on it, היינו הנשמות הבאים עם התפילה בבחינת בתולות אחריה רעותיה. We said that the ones that come with the tefillah, the fallen neshamot come with the tefillah to the צדיק הדור to be elevated, כי הנשמות הן נקראין עשבים, because neshamot also are referred to as עשבים, as grass, כמו שכתוב: רבבה כצמח השדה נתתיך, right, that it's a pasuk in Yechezkel.

It says רבבה, that they were caused to increase, כצמח השדה, that the Yisrael were in Mitzrayim and they increased like עשבי השדה. So you see that the neshamot have a reference point also to עשבים, and they that this is what grew on the sand, that these are the neshamot that grew that that that were able to develop with the with the sand, meaning through the tefillah. That's what we said already, that the neshamot, through the Torah, right, they had the סוד העיבור, they were incubated, and they were able to achieve a level of of chiddush and tahara and be able ultimately to engage Torah, but through the tefillah which is able to drop over the מחיצות.

וסברינן יבשתא הוא, so it continues on Rabba bar bar Chana, we thought that it was יבשתא, we thought that it was an island, that it was dry land, היינו שהתפילות אינו עושה פירות, meaning that the תפילות were not being productive, חס ושלום. We thought that the תפילות were just sitting there and they weren't producing, it was just dry. אבל באמת אינו כן, אלא סלקינן ואפינן ובשלינן, but rather, says רבה בר בר חנה, we went on, and we baked, and we cooked, היינו כל התפילות סלקינן ועולין, that all of the תפילות were really accomplishing things, they were cooking, they were making פירות.

וכל מה שמרבים בתפילה, and whatever was even more מרבה בתפילה, נבנית השכינה ביותר ומכינה את עצמה לזיווג. So these are the these are terms and terminology that we are going to get comfortable with. Most of what we are trying to accomplish is really only talking about these concepts as it relates to the pieces themselves. But we mentioned already last time that the way that Hakadosh Baruch Hu relates to the בריאה, you can't just put something that that there's no כלי for. All of the all of the light in the world, right, if you have, I don't know, the the incandescent filament if a light bulb breaks, right, if there's no כלי to be מקבל something, so then ultimately it can't have any sort of a

גילוי. So Hakadosh Baruch Hu created, first of all, there was a system of way of כלים and a system of way of ways to relate to the בריאה, and these systems included included different, like we said, almost like white light through a prism, the different מדות and different כלים. So there was a system of ספירות, and if you take those ספירות, so it forms like one of those like atomic-looking molecule charts, and one of those together is a פרצוף, and there are systems of these things. So the the the way that the ספירות are lined up, so the there's חכמה, בינה, and דעת, and then afterwards come חסד, חג״ת נהי, חסד, גבורה, תפארת, נצח, הוד, יסוד, and the a way to refer to that is

זעיר אנפין, is ז״א, and at the end of that comes מלכות. So we said already last time that מלכות is really לית לה מגרמה כלום. מלכות itself doesn't really have anything. What it is is that it's כולל, and it's reflective, it's total התבטלות, but it's reflective of everything that came before it really to go on to the next. So the מלכות of one layer is going to be the the first the first level of the next layer. When you make a what what's called a זיווג, so then that is able to now form פירות.

So our one of our jobs is to be מייחד the Shechinah. So when we when when we are able to cause a זיווג to happen, whatever is going on over there to be מייחד certain elements the way that we have them, so now that it's going, it's going to produce, it's going to produce שפע that's going to be able to come down. So what he says over here is that, sorry one second, he says so that the more that we make tefillah, so then it readies the Shechinah to make a זיווג, that the that the שכינה which is representing is is representative of מלכות.

So the שכינה makes a זיווג with with, I don't read out of the פירוש over here, it just says, ביותר מכינה את עצמה השכינה, שהיא ספירת המלכות, לזיווג והתאחדות בבחינת זעיר אנפין, which is כוללת שש ספירות שממעליה, חסד, גבורה, תפארת, נצח, הוד, יסוד. So the מלכות which comes at the end is able to have a ייחוד with with the ספירות that are above it. שזהו בחינת ייחוד של הקדוש ברוך הוא, that this is a ייחוד of הקדוש ברוך הוא ושכינתיה, and the מלכות which is reflective is ol malchus shamayim, that it causes a גילוי down below.

וייחוד וזיווג זה יהיה בשלמות בזמן ביאת המשיח, this ultimate זיווג, when when there's there's no difference, that everything is able to achieve its purpose, that there's a total גילוי, is at the time at the time of Mashiach. וכשתשלם קומת השכינה ויתוקנו פגמיה, and that's when there's going to be a full compliment, a full קומת השכינה, a full manifestation as far as we're concerned, and all of the פגם, all of the blemishes are going to be מתוקן. But so that that's again with the פירוש. But either way, what we're talking about is is that we are in a מצב in גלות where we think, chas v'shalom, as if it were that we see the back, that הקדוש ברוך הוא is not paying attention, that our תפילות

are not accomplishing anything, and he says, chas v'shalom, what we're doing, and this is reading into Rabbah bar bar Chanah a lot of what we've been discussing until now, that we we bring our תפילות to the צדיק הדור. We find ourself and our own personal עבודה in the overarching structure with the understanding that like an arch, that things are not going to find their strength and their productivity in the full קומה until they're all in place, but nevertheless, every time you put another piece into that puzzle, it's moving more and more towards the שלמות.

So we bring to the צדיק הדור who is able, like Moshe, Mashiach, that is able to put things together and to structure all of the individual pieces that have achieved their תיקון into the into the overall תיקון, וזה אפינן ובשלינן, And it was cooking and baking, baking and cooking, כי אפיה ובישול הם הכנה לאכילה, that the ultimately we have the אכילה, so these are preparatory things to be able to reach full integration. ובבחינת זיווג, which is a זיווג is called an אכילה, כמו שכתוב, again always the re'iyah the penimiyut of the way that we can see in the pesukim, that it says by Yosef: לא ידע איתו מאומה כי אם הלחם אשר הוא אוכל, that's what it says by Yosef, that he didn't that he

didn't have to do with Eshet Potifar, that the only thing that Yosef wasn't allowed to touch, לחם אשר הוא אוכל, because ochel, our in our world that's what a zivug is. A zivug is a union that produces פירות. So over here also an אכילה is a reference to a זיווג, כשישתלם קומת של כל השכינה, and when there is ultimately a full unification and the the full structure is able to achieve a גילוי, היינו על ידי רוב התפילות יכמרו רחמיו, הקדוש ברוך הוא's rachamim will be stirred, ויתהפך מידת הדין למידת הרחמים, and and the מידת הדין will be flipped to מידת הרחמים, so that there can be a zivug, and there's not going to be any more פגם that requires what we perceive as being כעס

and not as הארת פנים, but as we said as a as a לשון of of פנה עורף is a לשון of din, and therefore there's going to be full rachamim. וזה כד חם, and this that it got hot, that that it said that when we started to cook and we started to make the tefilot, and it got hot, the rachamim was being compassion was being stirred up, היינו כאשר יכמרו רחמיו, that the rachamim was being stirred, גביה התהפך, it turned over, היינו שיתהפך מידת הדין למידת הרחמים, means that Hakadosh Baruch Hu's הנהגה changed over.

Continues Rabbah bar bar Chana: ואי לא הוינא מקרבין לספינתא, and if we weren't close to the ship, היינו כמו היינו למעני למעני אעשה זאת, פסוק in Yeshayahu, כדאיתא Midrash that for me I'll do it, it says: מי הקדימני ואשלם לו. So who preceded me and I will pay them? What are we learning from over here? מי עשה לי מזוזה קודם שנתתי לו בית? We think that we do so much for Hakadosh Baruch Hu. We put up a mezuzah on the house. Who gave you the house? We did שמירת עינים, right, who gave you the who gave you the eyes?

All of these things. Hakadosh Baruch Hu says, למעני למעני אעשה זאת, right? We make it that we we deserve sachar for mitzvot, that the truth is that we would have no heichi tamtzi to be mekayem a mitzvah unless we would have the unbelievable what Hakadosh Baruch Hu gives us. If you have a paper cut, it means you have a finger, you know, but what we're talking about over here is that we have sachar for mitzvot, says that Hakadosh Baruch Hu brings the גאולה למעני למעני אעשה זאת.

Hakadosh Baruch Hu brings the geulah for His own sake, for His own kavod. What does this mean? But Hakadosh Baruch Hu brings למעני, it's not because we do something that we deserve it. You give somebody a hundred dollars for free, or you set it up that they earn it. Even our sachar that we earn it, there's no there's no כחי ועוצם ידי. Hakadosh Baruch Hu, everything is rachamim. A person's parent comes to him and says, "If you clean your room, so I'm going to give you a $500 gift." How much is cleaning the room?

All right, you could say, I don't know, a cleaning lady costs let's say it costs you $15 an hour, so a half an hour whatever, but if you wash the dishes, I'm going to take you to a baseball game. Is there any associate, other than the fact that Hakadosh Baruch Hu because He wants us to have a heichi tamtzi to earn, which is a chesed because otherwise everything that we got would be a handout, and we would nehama d'kisufa, and we wouldn't appreciate it as much. So in order to really appreciate what we have, Hakadosh Baruch Hu gives us a way to earn it.

But besides that, the mitzvot themselves, so that says, well, oh, you did mitzvot and you sacrificed, but that doesn't mean you earned it, you sacrificed, you know, a little bit. But even the big sacrifice that we have, I give I give you a million dollars, I give you $10 and you give $1 maaser, so I say, "Oh, well, if I see that you're giving, if you're the one who's sharing, I'll give you more. I give you $1,000, you give $100 to maaser. I give you a million dollars." So now all of a sudden you sacrificed more?

The the mitzvot themselves that we do are only because Hakadosh Baruch Hu gave us the berachot and the heichi tamtzi in order to do the mitzvah. So we're we're not earning anything. First of all, we're an עבד השם. First of all, Hakadosh Baruch Hu doesn't have to pay us for anything at all, but second of all, even in the system that we that we what the mitzvot that we actually did is only a result of the berachah. So whatever Hakadosh Baruch Hu does is b'etzem is is not for our sake, it's not really recompense for everything.

נמצא שכל מעשים טובים שלנו וכל התפילות, הכל מאתו, ואין ראוי לחשוב לקבל שכר על שום דבר. We're not raui. Even the tefilot that we daven are only because of the koach that Hakadosh Baruch Hu gave us. Your mouth works, you have what to thank Hakadosh Baruch Hu for, and and all of the sachar that we get on the mitzvot is from a chesed. But אף על פי שנראה שעל ידי תפילותינו ותורתינו יהיה גאולה, we see that Hakadosh Baruch Hu we that the geulah we just said, we've been saying in the beginning is going to come through our tefillot, that we're sitting there and we're building up the משכן, look at what we did!

Hakadosh Baruch Hu made a world, and if it wasn't for our tefillot, so then how who's going to build the משכן through us, with the צדיק הדור, however we get there. How is it going to be that there is going to be גילוי השכינה? Because Hakadosh Baruch Hu wants גילוי השכינה. Look at that! Look at what we accomplished! אף על פי כן צריכין אנחנו לחסדו. Ultimately nothing is coming from us. It's because Hakadosh Baruch Hu looks at us, what a cute little a cute little three-year-old. He did something, I'm going to pinch his cheek, I'm going to give him something, he's going to be beaming with pride, I'm letting him earn it, I'm forming a relationship, and not to to just give something, but to

let the three-year-old he he's the one who built up the Sukkah, that's amazing! Everything stems from the chesed of הקדוש ברוך הוא, שבחסדו יגאל אותנו. Everything is really coming למעני למעני. וזה אילמלא מקרבא ספינתא, and this is the end of this רבה בר בר חנה that if it wasn't for that the ספינה was close by, what is the ship? זה בחינת חסד, כמו שאמרו חכמינו זכרונם לברכה ספנים רובם חסידים, that there's a pasuk, the Gemara rather in Kiddushin דף פב comes and tell us tells us that sailors who go to a מקום סכנה so they they have to they get scared and they they they it says that they associate, they're always davening, they're always relying on chesed.

They're always scared for their life. So ספינה is a reference to chesed. אילוי חסדו טבעינן, and if it wasn't for Hakadosh Baruch Hu's chesed we would drown chas veshalom בגלות. And therefore it comes out that even though it is on us that we should be merabeh our tefillah, right, so this is what we said, going back to the beginning, tying it all together, that we have a tefillah, we said that we can't say that Hakadosh Baruch Hu is not listening because that's not true, our tefillot are accomplishing tremendous.

Every brick is a brick is a stone in the arch, it's just that we don't see the שלמות until it's all שלם, but every single thing in a פרטיותדיק way we're building ourselves up in a כלליותדיק way through the צדיק הדור until we get to Moshe, which is בחינת משיח, it's going to be that it's going to be the ultimate השראת השכינה, we play we we have we have skin in the game. We all play a play play a part even if we don't see it, and on the other hand we have to know that we think that everything is תלוי in our חסד, that that that really we have that in our תפילות that really we have to know that really it's חסד from

הקדוש ברוך הוא. So inasmuch as it's everything is תלוי in חסד, הקדוש ברוך הוא does, and our תפילות, so we say why so our תפילות do make a difference and we're finding this balance, and this is hard for us in our human condition to appreciate both sides of that, but this is the system that הקדוש ברוך הוא gave us to relate to him, and this is how we're going to be מקרב the גאולה. And therefore we have to understand that we have we while הקדוש ברוך we it's on us to daven, it's also that we need הקדוש ברוך הוא's חסד.

And going further, so we said that by שמירת הברית we're זוכה to תפלה and we we're מקשר with the צדיק הדור, now we're going to tie this all back together to the פסוק. This is the one פסוק that we started off with, אמר אל הכהנים, and it's a פירוש, אמר אל הכהנים, right, it says בני אהרן ואמרת אליהם, אמר בחינת תפלה, כמו שכתוב את ה' האמרת היום, הקדוש ברוך הוא האמרת is a is a פירוש of פאר and שבח that אמר ואמרת we're going to see. So this לשון of אמר is תפלה.

אל הכהנים, and what are כהנים, tying together, how what are we relating to the כהנים with? כהנים is בחינת תורה, בחינת נשמות, the כהנים were the teachers of the generation, the כהנים is is a reference to the תורה and the that that have a parallel that jive with the נשמות, כנ''ל, כמו שכתוב כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו is the end of the פסוק. So אמר אל הכהנים, we have תפלה and תורה together. אהרן is and the בני אהרן are בחינת משפט, כמו שכתוב ונשא אהרן את משפט בני ישראל, that's what is able to direct the tefillah to even if if we're zocheh to tefillah, the משפט is what directs the tefillah.

It's it's the בני אהרן, כי צריך להביא כל התפלות לבחינת משה משיח. The tefillot have to be brought to Moshe, which בחינת משיח, והוא יקים את המשכן through the tefillot, he's able to build this structure that ultimately is going to be a כלי קיבול for the השראת השכינה. וזה פירוש Rashi, it says אמר ואמרת להזהיר גדולים על הקטנים, that the גדולים should warn the קטנים that they shouldn't become טמא למת, but according to our ענין we're saying היינו צדיק הדור שהוא בחינת משה מאור הגדול, that he is the מאור הגדול, that that the בחינת רוחני that parallels what we said before, this זעיר אנפין, this that there's going to be a יחוד לה', that the מלכות is is like the moon keneged the sun, we

said already in the first Torah. That when does מלכות do its job as עול מלכות שמים? What's the perfect reflection of something? When is the moon perfectly doing its job? When it has nothing of itself. But it says so we said that Moshe Moshe was like the sun, Yehoshua was like the moon. It says that Moshe was the מאור הגדול is keneged this this middle פרצוף. יזהיר ויאיר את התפלה, he radiates, warn could be to warn or could be to radiate, he radiates the תפלה שהיא בחינת מאור הקטן, which is בחינת מלכות, and it all comes together that through the through the a person who's who's מקשר himself to the צדיק הדור it makes this זווג in the upper in the upper channels, as it

were, between the מלכות which is which is we said that it's at the bottom, so to speak, of the chain of of energy that הקדוש ברוך הוא bestows on the world, and it ties it to be able to fully reflect what comes before. That, so when we have the when we have tefillah, which we said סוד העיבור, it incubates in in the מלכות, and so that it's able to be ready to join it in the world to be able to to to attach the the Yid to attach to Torah, once the tefillah brings the נשמה able through מלכות.

How do we do that? How do how do we ultimately join together and make a zivug and attach yourself to Hakadosh Baruch Hu, that the צדיק הדור was able to bring it together? ולנפש לא יטמא בעמיו, דהיינו על ידי שמירת הברית, כמובא בזוהר, that a person shouldn't become tamei. עיקרא דיצרא בישא על עריות, and the ikar yetzer hara is through עריות. והיא עיקרא דמסאבותא, and that's the עיקר טומאה, and that's why it says לא יטמא. That's a רמז to שמירת הברית because the tefillah is ultimately what brings it all together, what allows the נשמה and which is also parallel in Torah to ultimately through coming together in the structure able to form this framework for a total השראת השכינה.

וזוכה לבחינת תהלתי אחטם לך, and it'll be zocheh to this to this this this element of תהלתי אחטם לך like we saw already all the way at the beginning of the Torah, that תהלה and tefillah is a בחינה of חוטם. And the reason that through שמירת הברית we're zocheh to tefillah, and and which is which is בחינה of חוטם, כי עיקר הריח תלוי בתורה, because the עיקר ריח is בעצם תלוי in Torah, כמו שאמרו חז״ל, משבטלה תורה בטלה הריח. We already saw that Mashiach has this elevated sense of this intuition, the smell, and we say משבטלה תורה בטלה הריח, that once Torah left from ישראל, so also the sense of smell diminished as well, כמבואר מעשה בגמרא, שאמר that Rabbah said to his father that

Rav Huna when his father had had פירות, ריחא דחינוניתא, that the an oily ריח, that he was able to smell the fruits. אמר ליה, בני, תורה יש בך, that if you're able to have such a sensitive sense of smell, so it must be that you have a sense of Torah about you also. And therefore, we see the פסוק, אמר, which is a בחינה of תפילה, אל הכהנים, who are we'll see in a second, but they're Aharon that through that through tefillah the the נשמות are able, like we said, to shed their מחיצות through סוד העיבור, through מלכות to break away the מחיצות so that they could be נתעלה through the כהנים, through the through Torah, and achieve the the tefillah achieves its purpose through Aharon,

which is a בחינה of משפט. That even after a person is זוכה to tefillah through שמירת הברית, meaning ולנפש לא יטמא בעמיו, you need to be brought to Aharon also through משפט. And however, besides for also the way to use tefillah is through משפט, through finding that that medium that brings together חסד and גבורה, also it has to be מקשר to the tefillot to the to the the tefillot has to be מקשר to the צדיק הדור, which is להחזיר גדולה אל הכהנים, which we said that it's brought to Moshe, that represents the the channels of the זעיר אנפין, which is what we mean over here, the גדולה, that it connects, it forms a ייחוד between those elements of of חסד, גבורה, תפארת, נצח, הוד, יסוד,

and ultimately the מלכות, which is which is the the לית דגרמה כלום, which is the כלי קיבול, which is where which is what the שכינה is, and which is where the tefillah incubates through סוד העיבור. And this is what ultimately brings a גילוי שכינה, השראת השכינה. So we saw already through the first two תורות now, different elements of of of of how to achieve effective tefillah, and how to accomplish through tefillah. And I will also I will also add just one thought, but I maybe I'll record that I'll record that afterwards.

Okay. Yashar koach.