LM 20.1 — Tisha Tikunin, Part 1 of 6 · תורה כ׳

תורה כ. We begin brand new תורה, very exciting. We'll start with some factual background to give us a little bit of context. There's a lot of factual background in this תורה, very יסודות'דיק. We'll see some of it we will bring as we learn. רב חיים קרמר discusses, he brings it from various sources, חיי מוהר״ן among others. This תורה was given ראש השנה בין השמשות, between the first and the second day, when רבינו used to give over תורה. The year was תקס״ה, September 6th, 1804. It was in ברסלב. The רבי trembled and shuddered repeatedly, pulling on his beard as he said the opening words, תשעה תיקונין יקירין, nine precious תיקונין, איתמסרא לדיקנא, were given over literally to the דיקנא, if you change a ד and a ז in Aramaic, to the beard.

Very important as an introduction to any of these these types of statements that are coming from פנימיות התורה, that the that the that the we're speaking in in in משל form, not to not to חס ושלום think that there's any physical representation. One idea I think we quoted it from a של״ה, we we we mentioned it in the context of one of the earlier תורות, that הקדוש ברוך הוא has a certain system a certain system of spirituality, a certain system of how He relates to the world, and the way that that system represents itself in our world has a certain those relationships exist the same way they exist in a spiritual way, they exist in a physical way as well, and therefore we relate them in the physical realm.

When when we want to understand the relationships of things therefore, the משל that presents us those relationships is the uses physical terms. Therefore, when we when when we talk about a lot of ideas, sometimes we use a משל of אותיות, we could talk about the יוד קא ואו קא, the קוצו של יוד, sometimes we talk about צורת אדם, we could talk about the face, and we relate directions, right, things on the the right versus the left, we talk about חסדים וגבורות, we talk about these relationships within the context of things that we can relate to because it's the expression in our world of how those relationships are.

However, actually it's not that the true, you know, eyes, the true ears, the true hand is what we have in this world, and therefore when we use anthropomorphisms, we talk about יד ה׳, we talk about certain emotions, then it's as if הקדוש ברוך הוא doesn't have a real hand, He has something like it. חס ושלום, it's it's it's actually the opposite. הקדוש ברוך הוא created that there should be a certain relationships in this world, the way that those certain vehicles for interacting with the בריאה, etc. The way that הקדוש ברוך הוא created a system, then since the world is, אסתכל באורייתא וברא עלמא, the entire world is built on on the system of truths, the system of אמת, the system of תורה, the way that we have it.

We, our perspective is within the realm of this world, and therefore we don't have the כלים, we don't have the tools, we don't have the ears and the brains and the ideas to really understand things in a spiritual level, and therefore the way that it that it's presented to us is to understand the dynamic between how הקדוש ברוך הוא relates to the world, certain משלים are certain משלים are used. So we should never actually think the the true relationships happen at the higher levels, which would, but and the the the more, let's say the גס, crass, base, however you'd say it, the the less abstracted form and in a certain way the less true form of that relationship, right? The truest expression of a relationship is actually the formula.

The expression of that relationship is, you know, when certain things are happening and they are following the truth of that formula. The the truest expression really is happening outside of, above the realm of this world, and we can't relate to it. So never think that חס ושלום that when we're using these ideas in משל format that there's anything that's like a beard or a face or anything like that going on in the higher world. Really the, rather the true דיקנא, the true יד is is upstairs, so to speak, and what we have is actually the the משל for that.

Now it seems that the spring before, between פסח and שבועות, before this תורה was given, רבי נחמן related a certain vision he had of a circle, which we will talk about later, and he said that all even though all of the lessons, all of the תורות in ליקוטי מוהר״ן explain this vision, which means obviously that this was something that goes really to the heart of of everything, this תורה is entirely devoted to explaining it. So obviously whatever we are going about to embark on is going to be an incredible journey. This lesson was dictated word for word by רבי נחמן, so it starts off לשון רבינו זכרונו לברכה, we've we've discussed that we've discussed that before.

And although was given in ראש השנה, at which point, by the way, it seems that רבי נחמן addressed ארץ ישראל first, the idea of ארץ ישראל that, I'll quote, which is written from חיי מוהר״ן, מי שרוצה להיות יהודי דהיינו לילך מדרגה לדרגה, a person wants to be a Yid, a יהודי, he wants to go from level to level, אי אפשר כי אם על ידי ארץ ישראל. We've discussed ארץ ישראל before, תורה ז, in the beginning we had a discussion of ארץ ישראל, other places as well. And he he goes on to talk about the centrality of ארץ ישראל and how a יהודי, how a Jew has to be מוסר נפש to get there, and then afterwards he went on to discuss the נשמה.

The way that the תורה was ultimately recorded, he discusses the נשמה first. The תורה was ultimately transcribed by רבי נתן a half a year later in אדר on the יארצייט of רבי נחמן's mother, פייגא, and we'll talk about that as well. Now, one more one more little, a few words by way by way of introduction, I'm going to use I've used before one of רבי אבינעם פרנקל's essays. He he gives very very useful משלים in terms of discussing ideas.

We've mentioned terms before, נקודות, ספירות, פרצופים, and if if a person's not familiar with these, even if a person maybe is familiar with these, some of these are very hard concepts, number one, to relate to, number two, to keep straight, so just going to mention a few words which will maybe give us a little bit of help so that we can go to the תורה and learn it in a meaningful way, because that's ultimately our objective, to be able to relate learn and relate to the תורות in the most meaningful way possible. And I'm going to use a משל, if it helps, it helps, and if not, it doesn't. So, the the the way that רב אבינעם presents it, which I find very helpful, is he uses terms of data and information.

When you have data, you have building blocks. Those building blocks are just isolated points of data, can seem unrelated, but you're just sort of collecting them. So you can have these נקודות, these all these separate data points, at some point you could take them and you can collect them into into buckets, buckets of related ideas, but not necessarily relate to them in terms of the relationship between them, but really just in terms of each separate piece.

In in kabbalistic language, the result of separation of the of the separation and isolation, so to speak, of שבירת הכלים, which is a process that we're not going to talk about now, the idea that we live in a world where things seem so separate, where things seem so disconnected that they don't necessarily seem to be expressing the greater truth on its own, this is this is pre the process of תיקון, and the idea of תיקון is to bring things back to to unification, to be able to connect them. So that if you think about a lot of points of a lot of pieces of ideas, you can you can then connect them. You can have a graph, the graph will be a graphic visualization of how they relate to each other.

You can then look at it, take another step back, and look at it in terms of trends, right, not just where all these things are, but you look at it in terms of trends, and then afterwards you can even have predictive modeling based on that, and at each stage go more and more understand what's going on around you in a more and more meaningful way, to the point that as you go deeper, the level beforehand will seem somewhat primitive compared to the level that you're at now. Now, the idea of פרצוף literally means face.

So, if you think about the idea that, yes, a face is made of eyes and ears and a nose, but once you relate to a person's face, you no longer think in terms of of of the isolated pieces that you're that you're relating to, it becomes the interrelatedness, it becomes the relationship of those pieces that creates one unified picture. And I don't say that I'm looking at, oh, I'm looking at six body parts, at this point I'm looking at a face.

Or, for that matter, if you would put together a bunch of of letters, the letters might have different pixels on the screen, when you put those pixels together, you have a letter, when you have the letter, the letter becomes a word, when you put the words together, it becomes a sentence, the sentence expresses an idea, it works its way into a story, and this dynamic is true on every level, right? Even the individual letters might have different pixels on the screen, and those pixels come together to form a letter, and the letter is meaningful, and at every level things come together until all of a sudden you have one unified story. That story now translates into an emotion, idea, or maybe an instruction, now it's giving you things to do.

The פרצופים are those relationships, so the the the way that he uses it, he says that the נקודות are the isolated pieces of information, the ספירות are sort of once you're able to take the information and collect it, so sorry, the data, so you collect it so that you have those points, and the פרצופים ultimately are the expressions of those relationships with the פרצופים splitting up into five main, five main relationships of פרצופים with a with a hierarchy between them.

The ספירות that we generally use are כתר, חכמה, בינה, sometimes we say חכמה, בינה, דעת, again different discussions sometimes why we use כתר versus דעת, but the point is that there's כתר, חכמה, בינה, those will sometimes will call the the the מוחין, or those are the the three intellectual ספירות, and then there's the the next seven, which will be חסד, גבורה, תפארת, נצח, הוד, יסוד, and then מלכות. Now, we'll use a משל for a second, a little bit science, but again all of the בריאה expresses, you know, certain realities. The every every single cell in the body has an entire DNA sequence, which would be the equivalent of a mixed-up collection of undeveloped ספירות.

So, everything is there, these are the building blocks of creation, they don't necessarily all find expression, but it's all there. Which means that if you have the DNA cells within of of an arm, even though it has the undeveloped, in other words, the the the same DNA as every other part of the body, the expression of the arm really becomes dominant, it becomes fully expressed in those cells that would form the arm, and this would be, let's say, the פרצוף of the the פרצוף of the arm. When the arm is fully integrated into the rest of the body, so then at that point the arm would become a sub a sub-פרצוף, so to speak, and it would become in the larger פרצוף of the body.

So you can see that the the more that you go, everything comes together into higher levels of unification, of understanding the bigger picture, and looking backwards, everything is going to be going to be a separate part as you break it as you break it up. So the building blocks of all these things are going to be the ספירות, and we're going to relate to the primary or the five the the five basic פרצופים, which have sub-parts also, as we'll call them אריך, אריך אנפין, we'll call them אריך, אבא, אמא, זעיר אנפין, and נוק נוקבא, and

those are those are going to correspond, אריך is going to correspond to כתר, אבא is going to correspond to חכמה, בינה will correspond to בינה, זעיר אנפין is going to correspond to חג״ת נה״י, חסד, גבורה, תפארת, נצח, הוד, יסוד, and נוק will be מלכות. That's for for our for our purposes this follows this this higher structure, for for our purposes that's all we need to know for now. So לשון רבינו זכרונו לברכה: פירקא תליתאה, the third פרק of ספרא דצניעותא, which we explained in one of the earlier שיעורים, a section of זוהר from פרשת תרומה.

Oh, one one other point: so in in אריך there are 13 different, we'll call them בחינות, spiritual points of of reference, they're going to call the be called the י״ג תיקוני הזקן, the 13 תיקונים, the 13 points of the beard. These reflect themselves again, the whole בריאה is is ultimately different expressions of certain core realities in the י״ג מדות הרחמים that that appear in the חומש in משה רבינו's תפלה after the חטא העגל. The the י״ג מדות הרחמים: השם השם קל רחום וחנון ארך אפים ורב חסד ואמת נוצר חסד לאלפים נושא עון ופשע וחטאה ונקה. Different ראשונים break these up in in in in different ways.

The י״ג תיקונים translate into given over to the פרצוף of זעיר אנפין, so there's אריך and ז״א, אריך is the higher level פרצוף and זעיר אנפין is the lower level פרצוף, and only nine of these תיקונים find expression, are given over to זעיר אנפין. From these nine תיקונים, this is again, this is hard, but we're we're going to take a step away and and hopefully make this as practical as possible. From these nine תיקונים, these are מרומז in the nine מדות הרחמים that were mentioned in משה's תפלה after the חטא המרגלים: השם ארך אפים ורב חסד נושא עון ופשע ונקה לא ינקה פוקד עון אבות על בנים על שלשים ועל רבעים. These nine תיקונים are going to be discussed in the תורה. So that's where we're coming from.

These תשעה תיקונין יקירין אתמסרן לדיקנא, these nine תיקונים, these nine precious תיקונים were given over to the דיקנא, to the beard, so to speak. It's going to relate to like nine points of the face, that's the relationship that we're going to be that we're going to be dealing with. כל מה דאתטמר ולא אתגליא, everything that's more hidden and not revealed, עילא ויקרא אשתכח. it's found that it's עילאה, that it's very lofty ויקירא and precious, והוא גנזי יקירא, and this, this the the beard is incredibly incredibly hidden and incredibly precious. What do we mean like that by by that? Other אברים are mentioned in the תורה, עיני ה', אזני ה' so to speak, and those represent certain הנהגות of ה'. This idea of the beard does not even find expression, not even in anthropomorphisms.

Even in שיר השירים it mentions לחייו, it mentions the cheeks, it doesn't mention the דיקנא, it doesn't mention the beard. So whatever we're going to be talking now is incredibly lofty, these הנהגות of הקדוש ברוך הוא. How and how let's explain them, what are the nine points? א', the first one, נימין על נימין, hairs that rest on hairs, מקמי פתחי דאודנין, that are in front of the that that are in front of the ears, עד רישא דפומיא, that go down from on on the beard, so from like overlapping hairs that go towards the the the the top of the mouth, okay? This is going to be called ארך, this we're going to relate to it.

Number two, מרישא האי לרישא אחרא, the second one, which will will relate to אפים, these are going to be the the hair on the lips that goes from one end of the mouth until the other end of the mouth, both above and below, actually. The third one, אשתכח מתחות תרי נוקבין ארחא מליא, the third one is below below the two נוקבין, the two nostrils, ארחא מליא is a path, דלא חזי, which is it doesn't it doesn't show out, that will relate to רב חסד. This is between the nostrils above the lip, there's a little dip over there. The fourth, עילאין אתחפיין מהאי גיסא ומהאי גיסא, the sides the sides of the face, on both sides of the face, the the cheeks, this is going to be referred to as נושא עוון.

The fifth one, בהאי אתחזיין תפוחין סומקין כוורדא, the fifth one is going to be the showing part of the cheeks that's not covered that's not covered with hair, this is going to relate to ופשע, and it's revealed, it's not it's not covered up with any hair. It is like red like a rose. Number six, בחד חוטא, it's going to get a little bit more meaty after this, at least as far I mean as far as what we can understand, this is But we're reading the words. Number six, בחד חוטא תליין אוכמין תקיפין עד חדווהי, in one strand there are tough black hairs, this is going to relate to ונקה, meaning all of the all of the hairs after that point in the beard sort of come together.

This is going to be talk about the upper the upper part of the revealed part, the thickness of the beard, which is going towards the chest. The seventh one the seventh one is going to be ספוון סומקי כוורדא אספאנון אספאנון, the lips which are red like a rose and free of hair, this will be will is לא ינקה, some other גרסאות have פוקד. The eighth, זעירין נחתין בגרונא ומחפיין עד קדלא, the small hairs that are resting on the throat, this relates to פוקד, other נוסחאות have this as על שלשים, the small hairs that are going down from part of the throat covering up the throat that's against the back of the neck.

The ninth is רברבין וזעירין נחתין בשיקולא, the long and the short hairs, רברבין is long and זעירין is short, hairs which end together, this is על שלשים, others say it's על רבעים, other נוסחאות say על רבעים, and these are the the ones the the lower part of the beard that go towards the גוף. באילין אשתכח גיבר ותקיף, in these nine תיקונים, it comes out that the פרצוף of זעיר אנפין is very strong, and again later on we're going to have to explain how through these nine תיקונים one is זוכה to come to ארץ ישראל.

Now, at the end of the תורה, it's going to explain that through the six the six out of the nine the the the first six out of the nine תיקונים the the זקן יושב בישיבה is able to bring is able to to draw down תורה and through the תורה be זוכה to ארץ ישראל, and he will need this the third three תיקונים in order to enter into ארץ ישראל. But the first thing that we're going to talk about is how תורה is drawn to those who learn, to those who explain תורה without necessarily relating to these to these these nine תיקונים, that we're going to relate to it through through the conduit, in a certain way, of of a נשמה, of a special נשמה in every generation.

And it's after losing access to that נשמה, the person passes on, whatever, we'll see, that that's where these nine תיקונים are necessary. So, if we're still together, now we can dive in. דע, you should know, שיש נשמה בעולם, there is a נשמה in the world, שעל ידה נתגלה ביאורי ופירושי התורה. In every generation, there is a נשמה in the world, where the explanations, the understanding of תורה is נתגלה, it becomes revealed through this נשמה. We're not talking about who the נשמה is, we've discussed in the past the idea of the צדיק הדור, the משה משיח, that every generation has a person who plays this role. So in every single generation, this נשמה is, I wouldn't say housed, but in other words, is by one is by one individual.

רב חיים קרמר points out that when this soul passes on, the soul, the נשמה, goes on to reside in the next person who undertakes to draw the explanations, as רבי נחמן will explain. Although on the other hand, we're going to have to we're going to have to understand the dynamic of all these moving pieces, while that נשמה goes on, it's not just that that everything is preserved. We're going to see that there are certain explanations, certain things that are drawn down by this נשמה, when that נשמה passes on are lost. So, okay. והיא מסובלת ביסורין, this נשמה is burdened with יסורין. Some Some people might be familiar with ישעיהו, ישעיהו פרק גימל, right? Isaiah 53.

פרק גימל, it says נבזה וחדל אישים, he was despised, shunned by men, איש מכאובות וידוע חולי, a man of suffering, familiar with disease, וכמסתר פנים ממנו נבזה ולא חשבנוהו, as one who hid his face from us, he was despised, we held him of no account. אכן חליינו הוא נשא ומכאובינו סבלם, he was being סובל our our sickness, our our pains, ואנחנו חשבנוהו נגוע מוכה אלקים ומעונה. Okay, and he was carrying this from הקדוש ברוך הוא. Now the גמרא in סנהדרין דף צח says that this is the ענין of משיח. And coming from the זוהר, where I'm going to I'm going to read from the Hebrew from the Hebrew translation of the זוהר, he says בגן עדן יש היכל אחד שנקרא היכל של חולים.

There's a certain היכל, a certain chamber, whatever it means, called the היכל של חולים, the היכל, the chamber of of of of sick people. והמשיח נכנס לאותו היכל וקורא לכל המחלות והמכאובים וכל יסורי ישראל שיבואו עליו. And he takes upon himself these these illnesses from the rest of כלל ישראל, וכולם באים עליו. ואלמלא שהוא מיקל מעל ישראל ונוטל עליו, would he not take these things on upon upon himself, לא היה אדם שיכול לסבול את יסורי ישראל על אנשי התורה, then there would not be a person that could be סובל the suffering of כלל ישראל because of the punishments of the תורה. This is what it means that he carries our sins, אכן חליינו הוא נשא. כמו כן רב אלעזר בארץ, why?

משום שאין חשבון לאותם יסורים ששואלים מהאדם בכל יום על אנשי תורה וכולם ירדו לעולם בשעה שניתנה תורה. So what happens is is when the תורה was given, we became מצווה ועושה. He said, 'This is with the way I'm understanding it. I hope that it's right.' When when when תורה came to the world, so at this point, there was we we transitioned into a system of obligation, of accountability, of tremendous reward, tremendously being able to plug in, now we can relate to מצוות as מצווה ועושה and we can fulfill רצון השם, but together with with with

privilege comes responsibility and accountability, and now for those who were are not up to where they need to be, then there are going to be certain consequences, we call them punishments, but certain spiritual consequences of the world of not upholding our part of of of of upholding the תורה. Now we have to you know we have to be able to get through the day. Ultimately, the תורה was לא ניתנה למלאכי השרת, and we have to be able to have עבודה. If we If we were having to answer, to bear the the consequences of of where we're holding, so then it would be, you know, the buck would stop there.

So he says that we we relate to every single person as an individual in a micro way, we relate to כלל ישראל also in a macro way. We've discussed this across the תורות. There's an individual who for the point of view of כלל ישראל We know that every every fast day it says the גמרא in תענית that if the רשעים are not is at every fast, then there's something missing from the כלל. Right? We discussed earlier, so that makes sense why the why the צדיקים need the רשעים, because כלל ישראל is a certain שלמות. In order to offset the, not just the punishment, why should one person suffer on behalf of the others?

But there's a system, I can't tell you I understand it, why some of this suffering, some of these spiritual consequences are offset. They need an outlet, there's some place for it to go, so that the, so that no other individual would in a direct way have to bear the, the consequence in an immediate way of their sins. Otherwise, nobody would be able to to make it to the next day. וכשהיו ישראל בארץ הקדושה, בית המקדש, ועבודה, וקרבנות שהיו עושים, when we had access to ארץ ישראל, and we had access to עבודה and קרבנות, היו מסלקים את כל אותם מחלות ויסורים מן העולם. So at that point, the outlet, the the, the ability to get a כפרה, to clean, to wipe clean, right, would be through the עבודה and קרבנות.

עכשיו המשיח מסלק אותם מבני העולם, טרם שיוצא מן העולם הזה, ומקבל ענשו. So the, the state that we're in requires that there should be a individual who is able to offset the the consequences of of what we're talking about. I mean, the גמרא does come of Isaiah, the I I think we say that by the עשרה הרוגי מלכות, right? It says that they hear מאחורי הפרגוד that they had to suffer, otherwise we're still living from the from the עשרה הרוגי מלכות. There were there were certain consequences that needed to be offset, and there were certain individuals chosen to bear the the the the consequences of this. So back in the תורה, says so this this נשמה, and this נשמה is מסובלת ביסורין. It's burdened with יסורין.

This, by the way, is ר' איצ'ה points out over here in in his ספר, that this is דרכה של תורה. In other words, the the it says the משנה in אבות mentions, כך הוא דרכה של תורה, פת במלח תאכל. And the גמרא goes on to say, אשריך בעולם הזה, and and also also אשריך בעולם הבא. The person that's living seemingly in a suffering way, you know, part part of the idea also is suffering is essentially where, if you think about it, where a certain bar is not met. Now there are certain bars that you know, if a person doesn't have his most basic necessities or, you know, a certain pain threshold, but so, you know, that becomes suffering.

If a person is at the level where his necessities are other people's luxuries and he he doesn't have his or her necessity met at that level, then that will become suffering. In a certain way, you could say that the easiest way is why אשריך בעולם הזה is, a person who lowers the bar, he it's דרכה של תורה, פת במלח תאכל, ומים במשורה תשתה, ועל הארץ תישן, וחיי צער תחיה, ובתורה אתה עמל. A person who has no bar that demands physical comfort, so then he has the least amount of physical needs, which means that his נשמה, his spiritual needs are more easy to be met.

In other words, a person either needs to be needs to be focused on their physical needs, which are this-worldly, or they this way they're free from the shackles, to be poetic, they're free from the shackles of needing to meet their their their physical needs, and therefore they're able to engage in in in higher pursuits. They're not going to be held back by having to be steeped in and and relating to things in a physical way. So in a certain way in a certain way, it is freeing. But over here it says that this person is מסובלת ביסורין, so in in a way it's freeing, but in a way objectively speaking, there's some some degree of physical suffering when you take this to the nth degree.

פת במלח תאכל, מים במשורה תשתה, כי כך דרכה של תורה. I realize I think we're going a little bit slower than usual, but this is this is very very heavy stuff. So the the and again, the the nothing is really coming from me. I'm using whatever tools that I have at at my disposal to try to understand. So the the reason for for that that these יסורים are able, כך היא דרכה של תורה, the the reason that this is able to access, that this נשמה is going to ultimately be able to access the פירושים, the ביאורים of תורה, is because ambiguity, because ספק brings a tremendous amount of of of pain, right? I think there's a saying, I don't remember where it's rooted, אין שמחה כהתרת הספיקות.

When when when there's when there is ambiguity, there's unclarity, we don't know how things work out, things don't seem logically aligned, that's there's a certain bitterness to that. Coming off the תיקוני הזהר that the ר' איצ'ה brings, the פסוק says, ויבאו מרתה. It comes off, it says, וימררו את חייהם בעבודה קשה, it's talking about מצרים, דא קושיא, בחומר, דא קל וחומר. So it says that this עבודה קשה, בחומר ובלבנים, is is a קל וחומר that the the until a person is able to create essentially a logical structure, a path, understand how the ideas of תורה fit together, that's that's חומר ובלבנים, there's a certain amount of of suffering to that.

When a person is able to work this out, So then that relieves that relieves this this צער, but there's a certain there's a to be able to access that, we're saying it requires a certain amount of of bitterness and סבל suffering. In other words, the more that the physical needs recede into the background, the more access a person is going to have to this spiritually. וכל מפרשי התורה הן מקבלין מזה הנשמה. And all of the מפרשי תורה are ultimately going to receive from this נשמה. You know, the the I I'll just quote something. I don't remember if I've if I've mentioned before, but it was something I remember hearing from רב יצחק בערקאוויטש שליט״א. I heard on a recording, not from him directly.

That it says that there was a tremendous tragedy when תורה שבעל פה got written down, and it's hard to understand what the if it's being given over, what's the what's the tragedy of the way of of the fact that that תורה שבעל פה was was ultimately written down. This is the way that I understood it: תורה שבעל פה is essentially the the idea that principles of הלכה, principles of reality, of אמת, are given over in משל form. You look at the way that the משניות is structured, it's in case form, you know, etc., and it's given over in a way that's most easily understood and integrated, incorporated by the subject, by the by the תלמיד, by the one it's giving over, which means that no two examples might be alike.

So the example that sometimes I think about is what's בישול? בישול is cooking, or baking, אפייה, in the תורה. It's when you take something and you change the form of that substance through heat, okay? So we have a פרק in משניות, that פרק might be called כירה. It's model it's it's discussing it in terms of the ovens that were that that that were there in the time of in the time of חז״ל. Now, if we wanted to preserve in the most accurate way that principle of תורה, when we how would we give it over now? We would probably give it over, I think, I'm suggesting, in contemporary terms. We would talk about a a Whirlpool oven or whatever it is that you have, and that would be much clearer.

If you look in the entire מסכת כלים, and you try to go, maybe for a יארצייט you took on כלים one time, and and you look, or אהלות, how many of the notes, whether it's in the ArtScroll or any other משניות, are literally just try trying to figure out the מציאות of what it is that you're talking about, and then work backwards and understand the legal principle, and then there's a מחלוקת what the כלי looked like, and then there's a מחלוקת therefore about what the principle it's talking about, and then it comes out that there's a difference in הלכה.

If you think about it, the whole point why, instead of just having קיצור שולחן ערוך and telling us, you know, what the laws were, that it was presented like this, was because it was being given over in the clearest possible way. When when it had to get written down, what we were doing is we were, in a certain sense, freezing a snapshot in time, whereby, right then, this was the form that the that the תורה שבעל פה took on. And now, the צורה of learning, הקדוש ברוך הוא קורא דורות מראש, it's not בדיעבד, we have a lot of a lot of advantages, disadvantages, we're not talking about ירידת הדורות, that's a separate separate conversation.

ברוך השם, we're exactly where we need to be to achieve the תיקונים and all of the accomplishments that we need for us and for the world. However, the form of the way that the צורה of our לימוד of תורה שבעל פה became fundamentally different at this point. Working through working through תורה שבעל פה now is certainly certainly now, certainly in that post you know, going to the the the משניות, and as you went into the talmudic era, and then going forward, it's very, very hard work.

To be able to to to be able to achieve clarity from from working through תורה שבעל פה requires a tremendous amount of investment, and it requires somebody who, again, the more that the גשמיות, the more that the physicality, the less the more that the needs, the the the the less necessities a person has, the freer they are to achieve clarity to the point that we've said in the גמרא, there's a certain refrain, מאי קרא? סברא הוא! Why do I need a פסוק? It's a סברא. If a person could literally tap into the clarity, the godliness, the חלק אלוה ממעל of their נשמה, so then they they could tap directly they could tap directly into the אמת.

So, once you have a נשמה in a כללות'דיק way that's able to connect to these principles of truths in the world, that then that will open up the channel to all of the מפרשי תורה that are able to be מקבל from this נשמה, and even the way that it lays it out over here, that משה רבינו was תורה שבכתב, תפארת, משה רבינו was the the לחם, it was the מן, and the these ביאורי תורה, the תורה שבעל פה, the מלכות is represented by מרים, by the באר of מרים. The certain sources, with the בעל שם טוב I think, in the באר of מרים, the explanations, the access to תורה שבעל was was נסתלק, she was removed, even משה רבינו was not able to pull forward.

Again, I'm reading from over here the note 16 in page 761 of his version. I can't speak for myself, that even משה רבינו was not able to to to draw down the ביאורי תורה, and therefore we're going to go into the whole idea with with with the with with the rock, and splitting the rock, and being able to access the water, we're we're going to go into all these things. וזאת הנשמה, כל דבריה כגחלי אש, this נשמה תורה is fire. We saw in תורה ב, שמים, אש ומים, right? That that a person wants to the the the a person wants to be able to access the תורה, you need the כלים. If you put something that's too hot, it'll burn into a into a cup that can't handle it, it'll burn right through it.

In order to be to be able to access, you know, sometimes you have a transformer for energy, to go from the main plant into all the individual wires, you need something that's going to be able to integrate it and then translate it into other terms so that everybody else has access to that energy. In order to be able to the the there there's אש and מים. In order to be able to relate to תורה in this this aspect of אש, that means that this נשמה, כל דבריה כגחלי אש, needs this בחינה of אש, כי אי אפשר לקבל ולשאוב ממימי תורה אלא מי שדבריו כגחלי אש.

Now I see that the text is saying לשאוב ממימי התורה, to draw from the waters of תורה, and you know, it was talking about because of the באר of מרים. You know, presumably, we're going to put that on the back burner for now and hopefully we'll achieve clarity. I can't tell you that I have it. The one thing I could tell you is in the notes, it seems to be referring to the תורה, it says, הלא כה דברי כאש נאום השם, in the הלכה it talks about, I think, by תקנת עזרא it says that דברי תורה is like אש, it's not מקבל טומאה.

So we seem to be talking about the the the since the תורה has this element of fire, so then the only one who can be מקבל is going to be somebody who also their words their words are כגחלי אש, כי yeah, בבחינת הלא כה דברי כאש. So we seem to be we seem to be talking, coming off of a פסוק relating to דברי תורה as אש. וכשהנשמה הזאת נופלת, now what happens? This could happen one of two ways. Either it could happen because the נשמה itself is יורד somehow from its מעלה גדולה of דיבור כגחלי אש, or it's time, it seems, for the נשמה to be removed from the world.

And therefore, before this happens, so then also the נשמה comes off of its מדרגה, and so to speak, it cools off, using the analogy of אש, it cools off. So when this נשמה is נופל מבחינת הלא כה דברי כאש, ואין דבריה כגחלי אש, and it's no longer holding in this level, so which means that it's no longer going to be able to achieve the connection to be able to draw down this תורה, ודבריה נצטננין, and it cools off, אזי נסתלקת, at that point, it is removed. וכשנסתלקת, when this נשמה is removed, אזי נסתלק ביאורי התורה הנמשכות על ידה, so now the connection is lost. Now you can say, well, every generation has this. Okay, so it could be, again, we're we're we're working through this together.

It could be that each each generation has a נשמה that's capable of this, but it doesn't mean that that the that when you pass when when when the baton is passed, that all of this כח is specific to the נשמה the way it was related to, you know, in that other in in the the particular individual. I don't know that it's the same נשמה, but again, we're we're we're working through this together and we'll achieve clarity, so please don't hold me to it if if we see something later in the תורה together, if I said anything wrong. Doing my best. So he says, וכשנסתלקת, אזי נסתלק ביאורי התורה הנמשכות על ידה.

So now, everything, instead of thinking about it like a battery, I'm a נשמה, I own these ביאורי תורה, think about it as I as the צדיק is the one who has the best ability to make this connection, to plug in to the תורה, to plug into the wall. Once it's unplugged, so now the flow is broken, and all of that the the תורה is infinite. When we have, it's very hard to understand because we think, "Oh, we're learning about שור שנגח את הפרה, cows, it's something, of course, I can understand it." No, it's all a משל. הקדוש ברוך הוא is מצמצם the תורה so that we understand principles of the infinite principles in terms that we can understand, but ultimately, we're plugging into something that's much greater beyond us.

Once this נשמה is is is נסתלק, is removed, so then not only the נשמה is no longer is no longer there, but everybody else that was able to achieve certain understandings through having access to this נשמה, also it's removed. ואזי כל מפרשי התורה אין יכולין להשיג שום ביאור תורה. And now everybody suffers, even the other מפרשי תורה are going to lose are going to lose access to this. You could say the words, but you're not going to understand it, I guess. ואז נתעורר מריבה על צדיקים, a מחלוקת in in Aramaic is a פלוגתא, the the פלג אלקים מלא מים. We'll see this later in תרס״א.

When there's a lack of clarity, when there's a lack of פסק, we actually we actually talked about earlier, let me just see if I can find it incredibly quickly, in תורה ח׳. In תורה ח׳ in אות ו׳, we we we discussed the idea of making בירורים. So, I'm just going to read just the words. It says, להפריש ולהבדיל ולבטל הרע מן הטוב, to be able to come to בירור, to separate out the טוב and the רע, הוא על ידי תורה ותפלה. And what's what are we talking about תורה over here? לימוד התורה is to be ללון בעומקה של הלכה, to go into the depths of הלכה, היינו ללמוד פוסקים. Why? Because יש בתורה אחיזת טוב ורע שנאחזים בבחינת איסור והיתר, טמא וטהור, כשר ופסול שיש בתורה.

כל זמן שאינו מברר ההלכה, הוא מעורב טוב ורע. So he goes on to explain that how how are we able to be מבטל טוב ורע, even the way that it finds itself into תורה? That comes through through ambiguity, through מחלוקת, through a lack of clarification. When one is able to achieve clarity with פסק, so then that's able at the level of תורה to be מברר פסק, to be מברר the איסור והיתר, to be מפריש טוב and רע. And we discussed it over there in the other discussion. What's happening over here is the reverse of that process, unfortunately. There was a certain clarity, and now, when that clarity is taken away, so now it introduces ambiguity. The result of that is going to be מריבה with צדיקים. Why?

Because עיקר מחלוקת שבעולם נעשה על ידי הסתלקות ביאורי התורה. The עיקר מחלוקת in the world is where you know, ultimately this is a little bit I guess of an editorial, but people have many systems of values. Why at at its core, if you would have competing systems of values that each work within their own universes, is one better than the other? So you you know, the easiest thing to say is, well, one doesn't work, or one doesn't account for exceptions. But in principle, if theoretically you had a self-contained system, the גוים have a one of the שבע מצות בני נח is to have דין, is to set up בתי דינים.

That's not the same as משפטים, even if there are certain places where secular law and תורה law do seem to overlap, let's say, in terms of civil and monetary things, משפטים בל ידעום. There is actually a system our because the system that's built on תורה is the system that's an expression of the אמת. It's not just the idea that a person has to have some sort of civil system so that you know, it doesn't disrupt into chaos. The idea of ביאורי תורה is the idea of a clarification of principles of אמת, the way that הקדוש ברוך הוא relates to the world, and the way that our society reflects that. Like we said, like we said earlier, that in this world, we are we are living in a way that reflects these principles of אמת.

When when we lose access to understanding פסק הלכה, then that's confused, and that really is the start of מחלוקת in the world. So on what terms are you living on? כי הבאור הוא תירץ על קושיות ומריבות. The explanation of the תורה is what answers up קושיות and it answers up fights, and therefore drawing down, giving access to these principles in the world in in the world creates clarity, and and it creates an understanding in the תורה, but it takes away it takes away fighting. And when and when those who are the most directly responsible for drawing these principles of אמת into the world, the תלמידי חכמים, the צדיקים, at their level, we're not talking about the צדיק הדור, at their level, they starts to cascade down and have exponential effects.

When they lose access to these principles of clarity, so now, at each level, that's going to cause it causes מחלוקת among them, potentially, you know, at least at the הלכתי level, it causes מחלוקת in the world that loses access to this, and the truth is is that those looking back up at the צדיקים, who in a certain sense are the ones who are representing these principles of truth, it could be that it causes is מתעורר is מתעורר מריבה על צדיקים as well. People are going to challenge the צדיקים. וזה בחינת מדבר צין שהוא בחינת דבור מצונן.

This is the idea in במדבר פרק כ, it says מדבר צין, it's בחינת דבור מצונן, a cooled-off word, meaning that the נשמה that through through this נשמה there was a revelation of the of the explanations, the understanding of תורה. If this נשמה was cooled off, it fell off of the level of דיבורם כגחלי אש, and therefore, once this נשמה was removed, ששם מתה מרים, this is where died בחינת הנשמה הסובלת מרירות, this idea that we're talking about, this נשמה which is סובל מרירות, bitterness, again, פת פת במלח תאכל, the כך הוא דרכה של תורה, פת במלח תאכל ומים במשורה תשתה, right?

This בחינה of living with מרירות, of having access, of being able to be סובל to facilitate that the rest of the generation should be able to to be sustained, so when this again בחינת הנשמה הסובלת מרירות, השיעבוד של התורה, ואז נסתלק הבאר, and once once מרים died, then the באר was taken away, again like the באר מרים, the access to to the explanation to the השגת התורה through תורה שבעל פה, which is represented by this water represented by this באר of מרים. היינו בחינת ביאורי תורה, this what we're talking about what was taken away, the explanations the explanations of תורה.

The The ר' חיים קרמר brings in the note, he's coming off of רש״י in במדבר, that the that in the in the desert the Jews were accompanied by a boulder from which they were able to draw water. When they moved camp, the boulder would roll along with them. When they stopped, each tribal leader would draw a line with his staff from the boulder to the tribe's encampment. This line in the ground served as the channel through which the water flowed to each tribe. So we literally see this באר this באר being the source through which the water, through which the תורה, in the way that we're understanding it, was able to be channeled through to everybody else. This באר was באר מרים, it was in מרים's merit.

When she passed away, the boulder dried up, coming off of גמרא in תענית, and we we see that the tribal leaders, in the context of our lesson, denote those who teach תורה to the people, each one of them is drawing their lesson ultimately from the באר. When the באר dried up, so then so then ultimately, this is going to lead to to to quarrel. They, all of a sudden, they're demanding water to drink. Who are they demanding from? Not from the באר, from from their leaders, and the leaders now no longer have access to something, and this is what what causes what causes fighting. היינו בחינת ביאורי תפילה, sorry, ביאורי תורה, ואז וירב העם עם משה, then the next פסוק after the well dries up, they're fighting with משה, היינו בחינת המריבה שנתעורר כנ״ל.

Once there was no water, which is which is a reference to the ביאורי תורה, which is really the answers to the קושיות and the the שאלות and תשובות, right, in other words the back and forth. Once there was no there was no תירוצים anymore for this, so then they lost access to this בירורים, to the פסק הלכה, there was ambiguity, and ultimately it caused challenges to the צדיקים. ואלו מפרשי התורה נקראים בשביל זה מורים. And that's why the מפרשי התורה are called מורים. מורים literally means teachers. Over here משה משה רבינו says שמעו נא המורים, he's addressing he's addressing those people who are at this point complaining.

מחמת שמקבלים על ידי הנשמה הנ״ל המכונה בשם מרים, because these מורים though, these teachers were receiving through the נשמה which was מרים, which is we said which is לשון מרירות, which is a לשון of bitter, which is why this special נשמה of מרים had access to באר to באר to the to the באר of מרים to the explanations of תורה. So that that's one reason why why the why מפרשי התורה are called מורים, okay? Again we're using the same language, מורים מורה תורה. מורה is a teacher, but it's also because they the these מורים are getting their כח of being מפרשי התורה to be able to give it from מרים, from this נשמה of מרירות, of bitter.

גם, and another reason הם מורים למוריהם, is because the is the מפרשי התורה are end up teaching their רביים, כמאמר it says in a גמרא in תענית from רבי חנינא that I learned a lot from my רביים, I learned more from my חברים, and the most from my תלמידים. ומתלמידי יותר מכולם. וזה שאמר להם משה שמעו נא המורים, that's why מורים is a reference to מורים is a reference to the מפרשי התורה. So that in in this context, משה רבינו says שמעו נא המורים, he calls the people מורים. Why? Because they're rebelling against הקדוש ברוך הוא and him after not receiving from the באר, from the well, from the the explanations.

It's interesting by the way, ר' חיים קרמר points out, he says a student can either be called wise for learning from all his teachers, or he can be called a fool for demanding an immediate answer instead of wishing waiting patiently. You know, different different courses of behavior are demanded in in different times. Over here שמעו נא המורים, משה רבינו is addressing them as being rebellious. So on on one hand, yeah, we're talking about the idea of מורה and מרירות and the נשמה that's able to access, but on the other hand, these people who really have the potential, by the way, to make their teachers wise.

The students have the potential to make their teachers wise, but also when they are in a position of not understanding their role in this process, and all of a sudden, their their teachers are not in a position to immediately to immediately give the answer, they become they become rebellious. We saw actually in, just to mention it for a second, we saw in תורה in תורה ו׳ a לשון of כתר. We were talking about כתר in אהיה being a בחינה of תשובה, and the לשון that we said over there is: וזה בחינת כתר, כי כתר לשון המתנה. כתר is לשון of patience, בחינת תשובה, בא לטהר מסייעין לו, בא לטהר מסייעין לו, משל לאחד שבא לקנות אפרסמון, and what do we say? המתן.

That that sometimes a person wants to come, they want to do תשובה, they want to do it on their own terms, they want to do it quickly, they want to skip steps, and there are times when to go down the appropriate path, a person has to have patience. They have to know when to step forward and when to when to step back. Now we mentioned that along the way we're going to see certain certain very interesting factual, you know, factual circumstances that in in in the context of this תורה. So this תורה, again, ultimately was transcribed, we said, on the יארצייט of רבינו's mother, פייגא. I'm gonna I'm just gonna give some of what רבי איתמר puts at this point into his volume from חיי מוהר״ן.

He says that there is an incredible קשר between this תורה and between the פטירה of רבינו's daughter, פייגא, who is נפטר the year the the year before going into the ראש השנה when this תורה was said. She unfortunately died young, so the רחמנא ליצלן with with tremendous amount of יסורים, so we see the connection between this נשמה that was removed for that was סובל יסורים במרירות, and then that there was ביאורי תורה that were taken away.

And it mentions over here also that when רבינו was giving over the תורה of תשעה תיקונין from his notes, so the first page he he took out the notes to give over, however the first page was started in the middle of a page, and he didn't want to rip out the page with the beginning of the notes, so he told it over word-for-word. And through this his face was shining when he was giving over when he was giving over the תורה, and afterwards he told us that that night was was the יארצייט of his mother,

which was י״ט אדר, and he forgot to light a he he didn't he says: ושכח ולא הדליק נר ולא אמר קדיש, and while he was בעסק כתיבת זאת התורה, when he was writing this תורה, his mother came to him from the עולם העליון and reminded him about the יארצייט. And afterwards he learned משניות and he lit a candle, and ultimately he he got together מנינים so that he could say קדיש. And and that this תורה, this תורה again coming from coming off חיי מוהר״ן, that that that this תורה, it seems, was was related to the fact that his daughter פייגא, who was named after after רבינו's mother פייגא, was taken from the world, and that was the הסתלקות נשמה that from הימנה נמשך ביאורי תורה.

And the and through this, he says: לפי עניות דעתי שזה שייך שדייקא בעת שעסקנו בהתורה הנ״ל, that's why when we were talking about this תורה, רבינו's mother, who was a tremendous צדקת, כעין בעלת רוח הקודש, that she was she she came to to רבינו in a in a dream, in a vision, but she she came to tell him. And and he goes on to discuss some of the מעלות of of רבי נחמן's mother to the point that in שיח שרפי קודש it says, first of all, that many of the גדולים of the time considered her אחת מן הנביאות and a בעלת רוח הקודש.

And in שיח שרפי קודש, חלק א׳, אות תקי״ג it brings: רבינו זכרונו לברכה הזהיר לחולה שיבקש בזכותו שיזכירנו על שם אמו רבינו נחמן בן פייגא, that they that they ask in the זכות of רבינו נחמן quoting his mother, ולא כשאר נפטרים שיזכרו על שם אביהם. So that's a little little nugget for us that that's incredibly interesting. Bottom line bottom line, let's try to see if we can squeeze in one more one more paragraph, so we've been a little bit slower. Now that we explain how ביאורי תורה are נמשך through the נשמה that's מקבל יסורים, now we're going to explain how we are able to be ממשיך ביאורי תורה after this נשמה leaves us, after it's נסתלק.

ומי שרוצה להמשיך ביאורי תורה, a person that wants to be ממשיך, to draw down דברי תורה after this נשמה that has תורה כגחלי אש, that's that's with מרירות, that סובל יסורים, that has access to the תורה, צריך בתחילה להמשיך לעצמו דיבורים חמים כגחלי אש. A person has to draw down for himself words כגחלי אש. He has to learn with חמימות, with התלהבות. So we're not going to start quoting other תורות, I think even in the first תורה already, others we mentioned learning תורה בכח, over here he mentions from ליקוטי הלכות says that before a person learns, צריך לשפוך ליבו כמים לפניו יתברך. We mentioned the the the idea of pouring תפילה out of a person like like עד שימשיך מלב העליון דיבורים חמים כגחלי אש, ועל ידי כן ימשיך ביאורי תורה גם כן משם.

So we discussed this idea, this מעלה of תפילה, not just in terms of standardized תפילה, but in terms of a person pouring out from their heart. And we're going to see that there's a correspondence when a person learns with חמימות, when a person is able to open up their heart, they're able to דאווען like לשפוך ליבו כמים to to הקדוש ברוך הוא, so then this is going to give them access, because again, it's all it's all us. הקדוש ברוך הוא, the תורה is there, it's like fire. The question is, is what we need in order to access it. If we have this transformer, this electronic transformer, in order to be able to be in the middle and to receive the תורה and then give it to us, then wonderful.

What happens when that's not there? We have to put ourself in a position where we can where we can receive and connect, and the way that we have to do that is we have to learn בחמימות, we have to create this fire within us. And therefore and therefore we'll be able to learn the תורה. והדיבור, which is כגחלי אש, נמשך מלב העליון, which we're going to have to explain that this לב העליון is the is the שכינה. What's the access point? What's the the interface between where we are able to interact with the ישראל, אורייתא וקודשא בריך הוא חד הוא, so we have the כלים, we're חלק אלוק ממעל, where is it that we interact, so to speak, with קודשא בריך הוא ושכינתיה, right?

Where where is it that we are able to where is it that we are able to approach the לב העליון, which we're which we're going to identify as the שכינה, in order to be able to receive this תורה, בבחינת צור לבבי? צור we're going to say is a כינוי for הקדוש ברוך הוא. It's a בחינה of לב, it's a בחינה it's a בחינה of לב העליון. And just the רב חיים קרמר points out that the לב is often associated with בינה, but but that also relates to the שכינה, which is relates to מלכות, that that he brings from other places that often that that בינה is the upper שכינה, and מלכות is the lower שכינה. Over here we're talking about צור לבבי, the rock.

We just talked about the rock of that that we have to split to get the באר מרים. So again, we have these concepts, we have not yet put them back together. But what we're trying to understand over here is once this צדיק, once this נשמה we we no longer no longer is in a position to be providing us access to the תורה, so then how do we then create this חמימות in order to relate to be able to receive the תורה? And what we do is we we we create this this this אש within us in order to be able to receive the תורה through לב העליון, which we're saying is the שכינה, okay? צור לבבי, that's also drawing down through בינה.

These are kabbalistic terms, but we're going to have to see how we can make this meaningful to us. You know, what what what what actionable steps do we have, and how do we understand, at least the how do we understand? And therefore, he says, וצריך לשפוך שיחו בתפילה לפני השם יתברך. What we do is we have to up our game. When we're זוכה to be able to rely on somebody to repackage to to to be able to receive the תורה and then give it to us from there, that's one idea. But where we don't have access Well, we don't have access to the צדיק, we have to create this enthusiasm, this כח to be לשפוך שיחו בתפילה לפני השם יתברך. ועל ידי תפילתו נכמרו רחמי השם יתברך.

Through our תפילה, then we're able to stir, as it were, the רחמים of השם. ונפתח לב העליון. The לב העליון will open up, as it were, כי עיקר הרחמים הוא בלב, because רחמים for for if we're stirring the רחמים of השם, this רחמים is in the is in the לב, כביכול. ונשפע מלב העליון, and the שפע will come down from הקדוש ברוך הוא, דיבורים. So I'm not sure what what he means that נשפע מלב העליון דיבורים. Either either in one sense you could say when as a person has התבודדות, he doesn't even know the words to say, then הקדוש ברוך הוא gives him the words to say: השם שפתי תפתח ופי יגיד תהלתך. He gives us the words to be able to connect.

Or it could be what he means over here, we said that a person needs דיבורים כגחלי אש in order to relate to the תורה, when a person is able to stir his חשק Again, a lot of this תורה was written to people that are so much beyond us, but on our own level, the more that a person is able to stir his חשק, to pour out his heart, to increase his enthusiasm, so then he'll be able to have access on on on his own level to דיבורים כגחלי אש. And therefore, ועל ידי דיבור ממשיך ביאורי תורה גם כן משם, he'll be able to be ממשיך ממשיך the תורה like that. והלב הנ״ל הוא בבחינת סלע. This לב is a בחינה of סלע שמשם הדיבור.

Again, we're talking about in the context of a rock, צור לבבי, but we're we're in the context of the באר מרים, we're talking about the rock, בבחינת מילי בסלע, that מילי, which is means literally words, are But it says that דיבור is called a סלע. Now this is really coming off a off a statement in the גמרא that it says if a word costs a סלע, then silence is worth two. But we're we're interpreting this גמרא to say מילי בסלע, that words, מילי, are in the סלע, that words are in the סלע, because in Aramaic מילי מילי means words. And therefore, if we say מילי בסלע, it means that words are in the in the rock. וסלע הוא בבחינת צור. A סלע and a צור both mean rock.

בבחינת פתח צור ויזובו מים, split open the rock, and that's where the water that's where the water will come will come forth from. It's a פסוק in תהלים that talks about that that references סלע as צור. והוא בבחינת לב, and צור relates to לב, בבחינת צור לבבי, which we said is לב העליון. And therefore, now that we saw that through the חמימות and the enthusiasm, a person is able to inspire לב העליון, which we're associating with סלע and צור because מילי בסלע, because the words, therefore, if a person wants access to דיבור כגחלי אש, so then they're able to get that from לב העליון.

והלב נכמר ברחמים, and when you're able to stir the רחמים of the לב, ומשפיע דיבורים חמים, and then the words the fiery the hot words are able to come to the person, בבחינת חם לבי בקרבי, my heart got hot in me, בהגיגי, in my utterance, תבער אש, the fire blazed, דברתי בלשוני, I spoke I spoke out loud. But what do we see over here? That דיבורים come that that from a hot heart, חם לבי בקרבי, once the heart heats up, so that's where דיבורים come from, which again, what we're looking for is דיבורים כגחלי אש. ובלב הזה כתובים כל ביאורי התורה. And on this לב is where is written all the ביאורי תורה, בבחינת כתבם על לוח לבך. So therefore, what we're trying to do is have access to לב העליון.

We connect ourselves to the לב העליון through through heating up our own heart, through the enthusiasm, through the תורה, through learning with a חשק. Once we have access to לב העליון, so then we have access to דיבורים כגחלי אש, and therefore we'll have access to the ביאורי תורה, because כתבם על לוח לבך, the words of the תורה are on the heart. ומי שרוצה ליקח איזה ביאור, and now a person wants a certain explanation of תורה, understanding, צריך לו ליקח מהלב הנ״ל, בתפילה ובבקשה כנ״ל. We need to open up the flow, inspire the flow that is initiated by us. ובשביל זה צריך כל אחד ממפרשי התורה קודם שמתחיל לבאר איזה ביאור, so how how do we do this?

This means before we start going into תורה, before we start approaching to be able to have an understanding and an explanation of תורה, צריך לו מתחילה לשפוך תפילתו לפני השם יתברך כדי לעורר לב העליון להשפיע עליו דיבורים כגחלי אש. Okay, I was going to mention a נפש החיים, which it's late for, maybe next time, but aside there's there's תורה. When when you're learning תורה, so then you're totally engaged in clarity, learning לשמה, but you want to have access to the תורה, before you start, a person stops, you could say say וידוי, right, prepare oneself, daven, pour out one's heart, ואחר כך יתחיל לבאר כי אחר כך נפתח הצור, because how do you open up the צור? How do you open up the rock?

How do you get the water to come through the מילי בסלע? How do you open up the לב העליון ויזובו מימיו, היינו ביאורי תורה. So we see literally represented in the story that when Miriam, again we saw against the backdrop of רבינו's young daughter, who is this young נשמה who was סובל יסורים, but relating to we related this to מרים הנביאה, we related this to the נשמה in every generation that's bitter because פת במים פת במלח תאכל. This is this is where the the water is able to flow through this.

I'm I'm interweaving it into things, so it's a little bit mixed up, but again this is the principle, that the water, that the תורה, the מימי תורה come through the rock into all the leaders, so all the teachers of of כלל ישראל, but when that rock is sealed up, all of a sudden people don't have access, and now it starts fights with צדיקים because they lose clarity. That's what inspires מחלוקת among people and among ריב with the צדיקים. But now that there's no access through the rock, so now we have to up our game. How is it that we that we have access even on our level? So what we have to do is we all have to access the the the the לב העליון.

We all have to access the צור, the סלע, the rock in our own way. How do we do that to get the מילי בסלע, how to get the דברים כגחלי אש? Because the דברים כגחלי אש is is is how we're able to relate to the words of תורה. And now we don't have the צדיק anymore, the way that we inspire that is to heat up our own our own heart, heat up our own words, with enthusiasm, learning with enthusiasm to be able to pour out our hearts, תפילה, and once we're able to do that, we draw this connection with the לב העליון to get the דיבורים כגחלי אש, so that now we will have access to the תורה as well.

Okay, we are going to stop over there.