LM 20.2 — Tisha Tikunin, Part 2 of 6 · תורה כ׳

תורה כ׳, we are up to paragraph ג׳. It was actually a little bit of time since we learned last. Let's just remind ourselves. So the תורה had started off with a passage from ספרא דצניעותא talking about being ממשיך תורה, and in the זכות of the תורה having access to ארץ ישראל, how to enter ארץ ישראל. We did not really address that. That for now is on the back burner, and we're going to come back to that later on in the תורה. For now, we're going to lay out the concepts, unpack them a little bit, and then we'll bring them back together. So where the תורה starts off, paragraph א׳, talking about how we're ממשיך תורה, the language was דע שיש נשמה בעולם שעל ידה נתגלה ביאורי פירושי תורה, והיא מסובלת יסורים.

How do we have access to תורה, those who דרשן תורה, those who מפרש תורה, the other תלמידי חכמים? What gives us access to the truth, to the אמת, the, right, חותמו של הקדוש ברוך הוא אמת? It comes via a certain נשמה in every דור, and we went in paragraph א׳ to discuss the idea of this נשמה a little bit, a נשמה that has יסורים, that doesn't have physical comfort, פת במלח תאכל. We discussed this a little bit. Now, this נשמה, תורה בעצם is fire. תורה, sometimes it's hard for us to relate to it, but תורה, principles of truth, but godly truth. הקדוש ברוך הוא is מצמצם, He packages up these principles of truth in something that we have access to, an incredible an incredible נס.

Sometimes we might not even appreciate that, but the reality is is that תורה is principles of infinite, אין סופיות, truth, ישראל ואורייתא וקודשא בריך הוא חד הוא, and therefore we need to have the כלי for that in order to be able to draw this תורה down. So he said that this נשמה called דבריו כגחלי אש. That means that the words of this נשמה and also to have a כלי to be מקבל this תורה, כי אי אפשר לקבל ולשתות מימי תורה אלא למי שדבריו כגחלי אש, the person who's going to be able to draw down, speak out these words of תורה, and then ultimately be able to be a leader of the people, the צדיק הדור, the תלמיד חכם. Again, we actually related this to מרים.

We discussed the difference between תורה שבכתב and תורה שבעל פה, but the idea of this of this נשמה has to be one that's going to be able to draw down the תורה. Now, when this נשמה is נופלת מבחינה, either it's going to be removed from the world, however it is, we said the way that we understood that the נשמה's דברים כגחלי אש, so דבריו נצטננו, the words will cool off and this access will be lost. And once this access is lost, we said אז נתעורר מריבה על הצדיקים. Now it becomes, you know, if you if you think about the תורה as being as being like an anchor, it's a principle of truth, so you can have, you know, let's say a certain idea that's related to in different terms.

You can have, you know, through a different lens, but ultimately you realize that everybody is relating back to the same thing. Once the access to this principle of אמת in the clearest way is lost, so you have תלמידי חכמים, you will have other people that discuss תורה concepts, but there's going to be a certain cloud, a certain ambiguity about all relating it back to the to to the to the אמת sort of at the core. And therefore, we said אז נתעורר מריבה על הצדיקים, there's going to be fights with the צדיקים. Why? עיקר מחלוקת שבעולם נעשה על ידי הסתלקות ביאורי תורה. And you could see people all of a sudden, you know, whether among the צדיקים or the lower people to the צדיקים, certainly the חשיבות of תורה is there.

People still are invested and they stand for these ideas, and yet when something when when something ultimately traces itself back to a ייחוד, to a source, to a principle of אמת, so then everything else can work out, right? But if there's a certain ambiguity around around what's at the core, so now there's going to be there's going to be fights, there's going to be מחלוקת. We have a way to deal with this, the תורה gives us a framework, אחרי רבים להטות, a בית דין, so we have a way to deal with מחלוקת and we have a way to understand what's a legitimate position, right? There's שבעים שבעים פנים לתורה, but not 71, what's a legitimate position, what's not a legitimate position, and how we approach that.

But the bottom line is is that everything started from one source and as as we lose access, then מחלוקת does develop, this is part of our condition. Now, what do we do? How does one access תורה when we don't have this נשמה, this framework in place? Paragraph ב׳ told us that מי שרוצה להמשיך ביאורי התורה צריך מתחלה להמשיך לעצמו דבורים חמים כגחלי אש כנ״ל. How does one prepare oneself to gain access to the to to the תורה? והדבור נמשך מלב עליון, the the תורה ultimately is going to be flowing through this בחינה of לב עליון, as it were, צור לבבי, we linked this to the idea of the well or the rock of מרים, the water coming out of the סלע. accessing that.

צריך לשפוך שיחה בתפילה לפני השם יתברך, a person needing to דאווען, have the תפילה pour out of him, and there's there's a framework for תפילה, there's formal prayer, and then there's a person who has the תפילה really pour out of him, על ידי תפילתו נכמרו רחמי השם יתברך, through this type of a תפילה, then he arouses the רחמים of הקדוש ברוך הוא, ונפתח לב העליון, and הקדוש ברוך הוא opens up this בחינה of לב העליון. Why? כי עיקר הרחמים הוא בלב, ונשפע מלב העליון דיבורים, ועל ידי הדיבור ממשיך ביאורי תורה גם כן משם. So a person's able to open up the channel by initiating through prayer.

Now the truth is is it's a little bit of a flywheel as it were, the idea of inspired, sincere prayer opening up this channel to allow תורה to come down. This goes this really goes both ways, and just going to give two points of reference which I thought were interesting. In תורה א' already by paragraph ו', we were talking about the idea of תפילות being accepted, and we said over there, כי עיקר מה שאין נתקבלו הבקשות, why is certain תפילות, בקשות not accepted? מחמת שאין לדברים חן, because there's no חן, there's no favor as it were from the one that you're making the request from.

ואין נכנסים בלב, again, this is where we open up that channel for prayer, coming from the לב, and the לב, the לב העליון is where we say that once that channel is open, then the response, the relationship, the אמת coming from הקדוש ברוך הוא is going to be תורה. But over there we said, אין נכנסים בלב של זה שמבקשים ממנו כאילו אין בלבו מקום שיכנסו הדברים בלבו, there's no place where you can have access to the לב. Why? מחמת שאין למבקש חן שיכנסו הדברים בלבו, okay? אבל על ידי התורה, שעל ידי זה נתחברים ונתקשרים הנו״ן והחי״ת כנ״ל ונעשה חן, ועל כן נקראת התורה אילת חן, ואז זוכה שדבריו הם דברי חן.

So over there we said that through the תורה, a person is able to achieve this idea of חן, and through the חן, a person is going to be able to have his תפילות attached to the לב of the one from whom he's requesting, and therefore he'll be able to have a response. So just and we'll just mention one other idea from תורה ט'. Also, I'm going to read one point from Rabbi Kramer's note, note 59. He says, "We've already seen, in order to pray properly, a person must attach himself to the absolute truth, the תורה.

This requires his engaging in study for the sake of truth and in a truthful manner." And he goes on, and this was coming from paragraph 4, where it goes through the מאמר רבה בר בר חנה, said אמרינן ליה כמה אנן מרחקינן ממיא, how far are we from the water? He says that this is a בחינה of שפכי כמים לבך נוכח פני השם, the same idea of having of having תפילה pour out of one's heart like water before הקדוש ברוך הוא. And he continues, אמר לן תמניא בחינות היינו לימודי תורה, etc., and then he continues on, תנינן לשון לימוד, ואחר הלימוד יבינו להריח כמה רחוקים מזאת מבחינה של מים. After studying תורה, he will be able to tell us how far we are from this aspect of water.

So again, without go back and listen to those תורות. However, we see this idea, it's not just one-dimensional, it's really תורה, תפילה go together, and we see this over and over again. On one hand, we're talking now about how one can inspire and open up the channel through לב העליון to have access to the תורה, and on the other hand we see from תורה א', we see from תורה ט', that really it's the אמת that is able to open up the channel when a person is the the language of תורה ט', a person is in the darkness, they can't break through the darkness. How is it that they can that they can דאווען and have access?

It's the אמת, the light that is able to break through the darkness, and אמת is תורה, and therefore the תורה is able to bring one to תפילה. So we will keep track of some of these ideas as we go through to understand that really really it's cyclical and for where depending where a person is holding, there are different things that he needs to balance out this equilibrium to come to תורה and תפילה together. I will just take the liberty, okay a few extra minutes, but of sharing one thought that I had. I think it's consistent with what we're talking about, it's certainly consistent I think with the idea of תשובה על תשובה we saw in the in in the earlier תורות, and then we're going to jump in.

You know, I was thinking that תפילה, probably more than anything else because relationship-based, it's it's רצוא ושוב. So there are sometimes a person is feels incredibly connected, and there's sometimes when a person cools off, and there's different ways of person has to be בקי ברצוא בקי בשוב, a person has to understand how to deal with this. And and generally speaking, you know, this might be how a person looks at this, you know, everything is cyclical, involves in a relationship, and and sometimes you're feeling it less. But the what I was thinking was a person is holding in in a in a in a certain place. Let's say for argument's sake, a person is 5 years old, and their idea of expressing themselves is to share their snack. I don't know.

So now you have this person and they become a little bit more mature, they have a little bit more of a depth of understanding. Now they're 10, ultimately 15, 20, they go through life, and they have a much deeper understanding, first of all, of this other person who they're in a relationship with and also what a meaningful interaction is. As they get older, now what happens is that they go and they go share their snack or or vice versa and they're not feeling it. Now the question is, why are they not feeling it? Do they say, "Well, I don't understand, something went cold about the relationship?" What what I was thinking was, no.

As they graduated, they became more mature in their depth of understanding, then to maintain the level of relationship that they had, which ultimately will be a much more primal and deeper expression, as the person grows in his in his depth, it requires the the nature of that connection becomes very different. So what happens is that where I stand today, I feel, you know what, I'm doing the same thing that I did back then. Back then I felt so connected and now now I don't feel connected. The truth is that the way that I need to relate to the other person, to הקדוש ברוך הוא, to whoever I'm relate- in a relationship with, from where I stand now, is drastically different.

And if I am I'm not working up to there, then everything else is really becoming stale and the the motions that I might have gone through at an earlier stage, they're just not appropriate. They're silly. You wouldn't have a business meeting and go share a bag of chips. And this this goes as we graduate. And I think that that applies over here as well. תורה is is אמת. The more that a person learns תורה, the more that they're דבוק in הקדוש ברוך הוא. A person is 5 years old and they learn תורה, person is 10 years old and they learn תורה. They learn חומש, they learn some of the stories in תורה.

First of all, in תורה itself, if a person is now 20 or 25 or 30 and they have life experience, they have other ideas, and they're learning חומש in the same way that they learned חומש and the stories when they were 5 years old, they're not relearning the story from their point of view now. What they're doing is they're just חזרינג שנים מקרא ואחד תרגום, they're just חזרינג the תורה, the 5-year-old תורה over and over again. First of all, that their תורה is not going to increase, and they're going to start either losing respect, losing an attachment, losing a connection to that.

However, if they increase in their depth in אמת and in תורה, so now they're holding in a different place, the תפילה has to be different, and it works, it works in both directions. So, I think that this is one way I was looking at it, how really תורה, which is אמת, it's דביקות in in הקדוש ברוך הוא, right, תפילה is the a person ultimately comes to התבטלות, but it's me ברוך אתה, I mean you graduate, right? For you say אשר קדשנו במצותיו, that's third person, there's ברוך אתה, there's me opposite הקדוש ברוך הוא, נוכח, me having an encounter with הקדוש ברוך הוא. When a person learns תורה, so then I my mind, what am I? I'm my thought process, my emotion, my mind.

When I adopt, when when I think along תורה lines, I'm ממש being דבוק in הקדוש ברוך הוא. And this this process goes back and forth. Okay, something something to chew on as we as as we see these different תורות that are discussing really the two aspects of where a person comes to אמת and תורה, and that opens up his connection to תפילה, and over here where a person is able to inspire תפילה, and that is able to bring him to be ממשיך תורה. Let's let's start diving into paragraph ג. ויש חלק בין ביאור שאדם מבאר בינו לבין עצמו לבין ביאור שאדם מבאר לרבים.

So as we talk about bringing down תורה, and ultimately the the תפילה that is going to inspire this תורה, there's a difference between תורה and lessons that a person's going to be learning by himself and that that he's going to be explaining to רבים, כי כשדורש ברבים, when a person is דארשענינג, he's teaching, he's expounding in public, וקודם הביאור הוא מקשר את עצמו עם נשמותיהם, he ties himself, we're going to try to explain this a little bit with the help of, I think, you know, maybe one of the עיקר places, or certainly a a primary place where this idea comes up is in תורה י״ג.

וקודם הביאור הוא מקשר את עצמו עם נשמותיהם, he ties himself, not just let's say representing their behalf, a person ממש, we could talk about the idea of empathy, what does it mean to be מקשר yourself to somebody, but a person is מקשר themselves to these other נשמות, ושופך שיחו ותפלתו לפני השם יתברך, and now that a person is intertwined with those who he is going to be דארשענינג to, this תורה might be the המשכה might be via this person who is teaching, but ultimately it's going to be directed and it's coming down on behalf not just to others, but to this person who is now מקשר himself, he's bringing down the תורה to be able to give it to them, and he and from this perspective he davens, בודאי הן אל כביר לא ימאס.

So then certainly the הקדוש ברוך הוא is great, mighty, לא ימאס, and He will not despise. Now, what does this mean? So the the end of the פסוק actually, it says, הן אל כביר ולא ימאס כביר כח לב. The, if the רב חיים קרמר's note says, what do we learn from this פסוק? That when there there's a great, when there are numbers, הקדוש ברוך הוא will not despise the prayers, and he brings a גמרא in ברכות דף ח, that הקדוש ברוך הוא will not reject a תפילת רבים. Interestingly, by the way, just as an aside, we see that a תפילה ב תפילה בציבור is able to break down barriers and and will be answered.

I believe there's a ריטב״א, I think I remember seeing it in מסכת ראש השנה, that when a person דאוונס, let's say a person wants their kid to do well in school or they're דאוונינג for a שידוך, so even when I'm דאוונינג, am I דאוונינג for myself or I could say, I want the children of this this and this community to do well and my child among them. I'm looking for a שידוך for a person who I know, a שידוך, שידוכים in general for this community, for כלל ישראל, for all of השם's children and my child among them. That תפילה בעצם is a תפילת רבים. That that that is a תפילה בציבור.

I'm coming to the תפילה with the ציבור and me among them, that the תפילה itself becomes much more powerful and my תפילה is part of that. So that's a just an insight, I can look up the source, it's an insight into how one can structure their תפילה. I'm not coming on my own merits, I'm coming with the with the תפילת רבים, I'm coming with the תפילה בציבור, which we're going to see in a second in this תורה, how we're how we're unpacking the כח of that.

Now the at at the Now the end of the פסוק we mentioned says, כביר כח לב, so this already starts to starts to jive with what we've been talking about, that the לב that's alluded to, says רב חיים קרמר, is the one from which the impassioned words are aroused by prayer. When the person is preparing to give a lesson, attaches himself to the group of people who have come to hear the תורה, his prayer now becomes a communal prayer, and now he is able to draw explanations from this לב, from this לב עליון.

So we're really plugging in the ideas that we that we talked about in the last in the last paragraph that we introduced with, where How does one structure not just a personal prayer, not just a personal impassioned plea, but how does one really leverage the idea of this of this of this prayer, of this שופך, that the the the prayer that's coming pouring out of him in order to inspire the maximum amount of תורה, because the תורה is going to relate. It's a inspiration, אתערותא דלתתא you can call it, it's an inspiration from below that's going to have a corresponding Now it might be exponential, but it's going to have a corresponding channel open up for the תורה to come down.

So the more that we can change the nature of this prayer, the more that the corresponding תורה is going to be coming down. And when the תורה when the prayer that's coming is not just a תפילה of one, no matter how sincere he is, but it's a תפילת רבים, because when he makes the prayer, he is מקשר himself to the others that this תורה is going to relate to, that's going to reflect itself in the way that the תורה comes down. So he says, אבל תפילת יחיד, if a person is דאוונינג as a תפילת יחיד, אפשר שימאסו בתפילתו. Now, we're not discussing exactly just that the תפילה will be maybe more finely tailored to this person, it'll be more narrow.

What we're saying actually is that there's going to be a fundamental difference in whether the תפילה is accepted or whether הקדוש ברוך הוא despises the תפילה. Now this is very interesting also, by the way, because let's assume for a second I don't know if this can be true, but let's let's just talk about this the person who's teaching the תורה is the צדיק, the תלמיד חכם. He's the one Let's assume he's the most ראוי to be the רבי or the רב. This this is pretty incredible if you think about it, right? So now you have the person who is the צדיק. See, we've been talking throughout the תורה about attaching oneself to the צדיק, praying through the צדיק.

But can can the prayer that the צדיק דאוונס be better than if he attaches himself to me? Maybe we would think that it'll average out. So if the צדיק is on level 99 or 100, and I'm on level 40, so why why should the צדיק's תפילה I understand why my תפילה is going to be better, why should the צדיק's תפילה be better? Says says the תורה now Again, it is chew on this for a little bit. It means that there's a certain שלמות First of all, the תפילה is different.

A תפילה that's on behalf of others is a fundamentally different prayer because there's a difference between a תפילה בציבור, תפילת יחיד, such that even if now the prayer is including people who might be on a lower level, that's a fundamentally different prayer than if it was a תפילת יחיד even though the צדיק was the one praying, and I want to explore that a little bit more as well. וזה בחינת ודברתם אל הסלע לעיניהם. So now going to the פסוקים in במדבר, this is a בחינה of speak to the סלע, speak to the boulder in their presence. What does this mean? הקדוש ברוך הוא commanded to משה to be ממשיך ביאורי תורה from the סלע, to bring out the מימי תורה from the סלע we said is צור לבבי, this is לב עליון.

And therefore, משה רבינו had to start off with דיבורים. Therefore he had to be מעורר this this this הקדוש ברוך הוא tells us how to do it, but there's a process. משה רבינו had to be מעורר that that from the לב עליון, that the the תורה should come down from this לב עליון, שתפילתך תהיה בשעה שהציבור מקובצים. But what type of prayer This is משה רבינו, this is שכינה מדברת מתוך גרונו, this is עניו מכל אדם, what type of prayer did משה רבינו But still, you could say he's נכלל of כלל ישראל and so forth, okay other ideas, and we'll speak to that in a second. What type of prayer did משה רבינו need to be מעורר from לב עליון in this particular context?

Now whether משה רבינו needed it or not, or maybe it's just so that we could learn from, it's a תפילה where it was תפילה בציבור. I will mention that רב חיים קרמר in the note brings from the מי הנחל, although in the key biblical passage of this lesson from במדבר פרק כ, we also find that הקדוש ברוך הוא told משה gather the community, רבי נחמן chose to quote these words from ספר דברים. The reason is that the directive to gather the people, which appears in במדבר, was not so that משה might bind himself to them, but so that he might subdue their evil, which is a totally separate rectification, separate idea, and we're going to discuss that also. So now, we're already balancing out, this is multidimensional.

One is what type of prayer needs to be מעורר something coming from לב עליון via the צדיק, and the other thing is what's the benefit to the people and the individuals. Now it's not just that in order for the צדיק to be ממשיך תורה on behalf of כלל ישראל he has to be מקשר himself to make a better תפילה, but it's also that the people by joining, they're going to rectify their own רע by being in touch with the צדיק and by joining in this prayer. And we mentioned also, וזה הקהל את העם, את העם, this refers to the post-שמיטה מצוה that the king would gather the people together in order to teach תורה.

Also, first he had to this in this idea he had to bind himself with the people and he had to pray that he should be able to be ממשיך the תורה from the לב עליון. So we see this this idea, and we're going to go further. Now, two points. One one is just in line with that the the idea of subduing the רע in the people that come, it's actually going to be just as relevant as we start the next paragraph, the חילוק בין הלומד מתוך הספר לבין השומע מפי החכם בעצמו, that the the difference between coming and hearing from the חכם or learning from a ספר.

I'm just going to read a small thing we already recently addressed in תורה י״ט, the idea of learning from a ספר, but I'm going to quote from קיצור ליקוטי מוהר״ן. Why is it that מה שקשה לעולם מה שצריך לנסוע להצדיק לשמוע מפיו הלא אפשר לעיין בספרים דברי מוסר? Now there's two things really over here. One is the benefit to the one who hears the תורה, where he hears it directly from the צדיק, which we addressed in תורה י״ט, and how it affects the person. And the other one, like we saw, is the benefit to the to the כלל, to the תורה that's actually going to be brought down if, in advance of teaching the תורה, the צדיק is is דאווענען, is being מקשר to the people.

This does not necessarily, at least on its face, address whether or not the צדיק, you know, דאווענט on behalf of the person before he said the תורה, but in any event, תורה י״ט it says over here why it's necessary to travel to the צדיק. And it goes on to say that there is a very big difference, כי מי ששומע מפי הצדיק בעצמו מקבל דיבור לשון הקודש בשלמות דהיינו היראה. Again, speaking from the point of view of the learner from the צדיק, that this person receives לשון הקודש in a perfected form with יראת שמים, with יראה, ועל ידי זה זוכה לבטל ולהכניע רע הכולל שהוא תאוות ניאוף עד שזוכה לתיקון הברית שהוא תיקון הכל etc., והכל תלוי בתיקון כל תאוות ומידות. So go back to תורה י״ט, very fundamental תורה.

This is really talking about the idea from from, you know, one perspective, not necessarily exactly what we're discussing over here. The second point that I want to reference is תורה י״ג. Again, it's easier I'm going to just use the קיצור ליקוטי מוהר״ן to to for for efficiency. In paragraph ה, in paragraph in paragraph ד he says, ועל ידי זה החכם לוקח נפשות ועולה עמהם ויורד עז מבטחה, שמוליד על ידי זה התורה הנ״ל, and he goes on. So when the he says that when the חכם takes the נפשות and ascends with them, and he brings down and brings down the עז מבטחה, the the trusted fortress, it's the way that he translates it in this in this one, so he generates he generates certain types, and he talks over here שתי מרכבות, בחינת תיקוני דמרכבא.

has איזה רצון טוב, has some sort of a goodwill, a good desire, and the צדיק, just point of interest over here, maybe you could try to think more deeply in terms of the the role when, you know, when when somebody is serving in terms of teaching the תורה and somebody is playing the role of the צדיק in terms of bringing these things together, he switches languages. First he says כל אלו בני אדם הבאים להחכם הדור, and then he says והצדיק מעלה כל אלו הרצונות, just very interesting, one of the ideas that we've been trying to keep track of as we go, the role of the צדיק versus just the צדיק being a description of a person.

But in any event, he says that the צדיק is מעלה, he elevates these desires, and thereby מחדש נפשותיהם של אלו אנשים הבאים אליו, ועל ידי זה הוא מביא התגלות התורה שיאמר אז לפניהם, that he rejuvenates these נפשות of those who come to him, and this way he brings down the תורה revelation that he will then teach them. Thus each one of the people who is present has actually a share in the תורה teaching, but not just in the תורה teaching in terms of when the צדיק is giving it over, it's a share in the תורה teaching because that's what ultimately is brought down to the צדיק.

He continues in saying that every person has to strengthen and rouse himself to come to the צדיק with these with these רצונות so that they can have the best possible rejuvenation. He continues on, he talks about the idea of people hearing from a צדיק rather than from somebody else, from one of his תלמידים. So we we addressed a few minutes ago the difference between hearing from a צדיק versus a ספר, even that the צדיק wrote. He also addresses the idea of hearing directly from the צדיק instead of one of the other people. And he also continues on that people that travel, come to the צדיק, should experience an increased love for one another: ראו שיחוסו ויתנו אהבה זה לזה, ויעוררו ויזכירו זה את זה בעבודת השם יתברך.

Now, there's so much here, obviously we're not going to unpack it. Go back, listen to, you know, learn through as deep as possible, תורה י״ג really addresses a lot of these concepts. One of the ideas that I will mention is that the תורה is... the קבלת התורה is referred to as יום הקהל in one of the פסוקים, I think in ספר דברים, and also another... קימו וקבלו, also by פורים, it says by the גמרא in... in מגילה says that... it's talking about when the מגילה could be read, so it says י״ג we don't need a special לימוד because י״ג זמן קהילה לכל היא. And I heard from רב אהרן לופיאנסקי an idea: when we talk about an עדה, there's a certain amount, it's a certain amount of...

it's a certain חשיבות in who the people are, and there's a there's a לימוד for עדה, but a קהילה, a ציבור, it's the idea of a certain שלמות. Right, in ברכות perhaps we could talk about the idea of having a, you know, what's more חשוב, a larger piece of bread, but that's not complete, or something that's smaller, but it has a certain שלמות. And it's very interesting, just sort of an outside thought, but פורים-esque, useful for that as we come together. But over here it says increasing the love as we come to the צדיק, and I think that it really closely aligns with the way that we've been thinking about it.

Everybody, if if they have a good רצון, like we just said, coming to the צדיק, wanting to draw an attachment to הקדוש ברוך הוא and learn, that means that in a certain sense, even though everybody has their own path, everybody has, let's call it in a certain sense, the same יצר טוב. Again, not my ווארט, it's my understanding of something I heard from רב אהרן לופיאנסקי. Everybody has the same יצר טוב, but we have a different יצר הרע, meaning we don't really want to go away from הקדוש ברוך הוא, it's just that we have a certain תאוה. So I have תאוה A, you have תאוה B, another person has תאוה C, all different ones.

But the יצר טוב has a exponential effect because we all have the same יצר טוב, which means that as people come together, it forms a שלמות in all of the different aspects of coming close to הקדוש ברוך הוא, and as a ציבור, not as an individual, as a ציבור any given יצר הרע can be balanced out and leveraged by by the nature of the completion of the שלמות of going towards הקדוש ברוך הוא. So if you think about managing a team, right?

In other words, you can have the שלמות of all of the pieces coming and working together towards a common goal, not, you know, notwithstanding the fact that different employees or different players have certain drawbacks that they can't accomplish, but if they're coming together with other people where they can balance and account for those חסרונות, so then it's not ultimately going to take take away from the שלמות of the whole. And מתן תורה was something that was הקדוש ברוך הוא, that was that was the יום הקהל coming from הקדוש ברוך הוא. By פורים, תורה שבעל פה, really very closely aligned with this תורה, that was really generated by us, it was the people coming together.

אתערותא דלתתא, I think the אריז״ל, some נוסח ספרד סידורים even have that says that the ארי would be מקבל ואהבת לרעך כמוך before דאווענען, it ends up being a התבטלות to the to the קהל, to the ציבור, to the ultimate purpose, and therefore, when I'm דאווענען, it's not it's not about me, it's about it's about שלמות, it's about creating השראת השכינה and opening up those channels, good time good time of year to focus on that. So now, אות ד, we're going to go into the חילוק between somebody who learns תורה from a ספר to somebody who hears from the חכם. Again, not the first time that we've addressed this concept, but let's see how it's going to be addressed over here. וזהו החילוק בין הלומד מתוך הספר ובין השומע מפי החכם עצמו.

This is the difference between somebody who learns from a ספר and somebody who hears from the חכם. Why? What is the difference, rather? כי השומע מפי החכם עצמו בוודאי נתקשר נשמתו עם נשמת החכם. One who is hearing directly from the חכם himself is נתקשר, he binds, he ties up his נשמה with the נשמה of the חכם, בשעת תפילתו כנ״ל, meaning that the Now, interestingly, just to to just thinking out loud, you know, there there's different ways of talking about a a bond. I can't tell you that I have it all fleshed out, but maybe it's something that we could think about. So, there's you could talk about a קשר, you could talk about tying a knot between two things, you could talk about sewing when it comes up let's say in שבת.

If you sew two things together, you're taking two things and then you are going to connect them via a third substance, the thread, the glue, that's one type of connection. Now, what you can also have is a you could have two things that are woven in together, right? I guess if you have like שעטנז, two threads that now become a third type of thread. When you have a קשר, what you do is you take two separate things, you tie them together, so now they're a knot, they become inseparable, there's a bond over there, but they're not becoming like a third substance. It's two it's two separate threads that are tied together that could be that that could be untied by by the way, right? So, I'm just I'm throwing this out there.

It's something that we're going to keep on the back burner for now. Sometimes we talk about being נכלל within the צדיק, right? Over here we're talking about a קשר. A person comes and they bind themselves to the צדיק in a way that they preserve their own identity, but that there's a strong attachment over there. So, let's see if let's see if we uh if we end up thinking anything about that later. ויש לזה האדם, and there is to this person who ultimately hears the תורה, חלק בביאור הזה, there's a there's a benefit like we we mentioned earlier as well.

There's two there's two ideas going on when we're talking about the person who's bound to the צדיק who now has a חלק in the תורה when the צדיק now דאווענט and brings in the תורה. One is this is going to be a difference in the type of תורה brought down to the צדיק himself that's able to be passed along, there's difference in that תורה. There's also a benefit to the person who comes. So, over here it says, ויש לזה האדם חלק בביאור הזה. This person is going there's going to be a benefit to the to a difference in the type of the תורה and also a benefit to the person. Now, the fact that he has a חלק in this ביאור, that doesn't just mean that you're telling me something that I can appreciate.

If I have a חלק in this explanation, it means that it's going to resonate within me. There's going to be a piece of that תורה, as it were, a piece of this idea that specifically relates to me. I'll be able to integrate it, I'll be able to incorporate it, I'll be able to relate to this תורה. It's very different than trying to Sometimes you need a משל, right? Sometimes I have an idea that it's you you don't have any sort of like an attachment point to that idea, and therefore I take a separate משל and I use the משל, which is a a universe that you can relate to, and I try to take the principle from, you know, thing A and then preserve that principle in terms of how it's repackaged.

Over here, it's saying that the that now the תורה that comes down, the person is going to have a חלק in it, כי על ידי התפילה, because what opened up and inspired was מעורר from the לב העליון to be able to create the attachment to bring down the תורה in a certain way, ניתוסף קדושה למעלה. Through the תפילה, there was added קדושה למעלה, וכל תפילה היוצאת מהרבה נשמות היא מוסיפת קדושה למעלה, ומעוררת ביותר לב העליון כנ״ל. So, we're we're talking about a dynamic here. In other words, how that upstairs, so to speak, there's unlimited קדושה. So, what does it mean that we're adding קדושה למעלה?

There's this idea, we we spoke about it earlier, הקדוש ברוך הוא arranged a system where the the way that הקדוש ברוך הוא is going to pour is going to be responsive to our actions. It's going to be responsive to a אתערותא דלתתא, if we call it like that, an awaken- Depending on what we initiate down here is going to be the way that הקדוש ברוך הוא responds and and opens up the faucet. The נפש החיים talks about it in the beginning towards the beginning of שער א. He brings couple of פסוקים, צור ילדך תשי, and a few other פסוקים. What does it mean that we can strengthen or weaken הקדוש ברוך הוא כביכול? In other words, what what's strength and weakness? It's when two things are relative, right?

If you have a diamond and a glass, when they go together and one scratches the other, you say that the first thing is stronger. It's the interaction between two things. The effect that one thing has in another, that's something that we refer to and it's measurable, it's in terms of strength. So what does it mean that we can that we can strengthen weaken כביכול? What it means is that הקדוש ברוך הוא is going to react, because that's the system that he put in place, to our actions over thought, speech, deed, to whatever we do. Over here, הקדוש ברוך הוא is going to open up the faucet more or less in terms of the תורה that's going to come down from לב עליון, and the that's going to be in response to the תפילה.

The תפילה is going to be formed by the the צדיק sending it up, but also if it's going to include all of those who are מקושר to the צדיק, it's going to be a different type of תפילה. On on one hand, I guess you could say it'll be more multifaceted, but at a certain point if it's if a person's really מקבל something like ואהבת לרעך כמוך, so if it's all Jews, it's not just it's not just more perspectives, more points of view, at a certain point it reaches a state of actual שלמות. A person has his batless towards his role within כלל ישראל.

But over here, in any event, the level of תפילה or the the quality of the תפילה is going to be changed, and so will the corresponding flow of תורה that comes from לב עליון, ולב עליון שופך מימי הבאר ביותר הכל לפי רוב האנשים. And therefore, the quality of what comes down from לב עליון of the תורה that pours out, again we're using שופך because we use the term שופך by the תפילה as well. The type of תפילה that's pours out of one, which is interesting, I think we referenced this earlier in תפילה ט, the difference perhaps between formal prayer, which a person knows what to do, and something pours out of you, so then it's not even like it's not even like there's a mouthpiece, right?

If you have a pitcher, it's not that it gathers inside the the mouthpiece and then the mouthpiece delivers it. As you pour it, it just pours out of you, it come it's much much more internal. It's like the perhaps it's like the the glassblower משל that we use in other places when we talk about הקדוש ברוך הוא blowing in the נשמה, so perhaps we could say that that's, you know, obviously not as it's not as subtle as air.

Pouring something's already a little bit more more גס, it's more of a substance perhaps we could say, but but at that point we're talking about the תפילה pouring out of us, and then ultimately a corresponding לב עליון שופך מימי הבאר ביותר הכל לפי רוב האנשים, and that's going to correspond to those who are present at the time that the חכם is דרשנ'ינג. I don't know how that would apply to listening online or whatever, but but in any event, the the the those listeners who are included in the תורה that's going to come down, ultimately flow through to the צדיק, הן יותר קדושתו, so too the the קדושה למעלה will be will be increased, and there will be a greater amount of שפע, ובבחינת ואתה קדוש יושב תהלות ישראל.

That means ואתה קדוש, speaking to הקדוש ברוך הוא, ויושב תהלות ישראל is enthroned on the praises of כלל ישראל, על ידי תהלות ישראל, through the תהלות, the praises, the תפילות of כלל ישראל, that these are the תפילות that we're saying are are are are are formed when the חכם is מקושר to כלל ישראל, יושב תהלות ישראל נתווסף קדושתו. So we're linking these two things together: ואתה קדוש יושב תהלות ישראל, enthroned on the places praises of ישראל, this affects the קדושה. Period. Next thought. So now, we're going to put two ideas together that we previously had.

We said that as people come to the צדיק, one of them is that it's going to change the nature of the תפילה which the צדיק which צדיק prays, ultimately changing what essentially he's sending up, which will open up the the the the response responsiveness differently, so that a different quality of תורה pours down from לב עליון, and then the people there will ultimately have a חלק in that. You can appreciate something that you don't have a חלק in, but it will resonate differently.

We also said that when people come to the צדיק, we spoke about it in תורה י״ט, when people come to the צדיק, so then it's מכניע, it's מכניע the רע in them, which is different ways to look at, but one one way that we that we addressed it was people are coming to the צדיק, they all have a צד טוב to them. As, you know, it's like a lot of candles together, it becomes strengthened. That צד הטוב becomes incredibly strong. In the face of אמת, שקר goes away, right? So as people this is my thought. I'm just introducing this, and there's other, you know, there's other we'll see a little excerpt from ליקוטי הלכות in a second.

When a lot of people come together with a צד טוב all to bind together, so then the whole becomes greater than the sum of its parts. It's, instead of a lot of individual little lights, it all joins together. That's the force of the צד טוב that they're all coming together to the צדיק to hear תורה. Now, they have their individual חסרונות or individual יצר הרע's, those things don't have power, those are just a lot of individual little things, and therefore, the force of קדושה, the force of the the force of of of תשובה and רצון to come close to הקדוש ברוך הוא, that that becomes exponential and that has that effect.

And in the face of that, the fact that each person has their own individual חסרון, their own individual תאוה, their own individual צד הרע, that's going to become that's become dwarfed and it's not going to become irrelevant in the face of in the face of the כלל, in the face of the entity of the כלל. So, let's see how he addresses this over here. גם כל אלו אנשים העומדים בשעת הדרוש, those who are there at the time of the דרוש, and I think we're combining this not just at the time of the דרוש, but at the time meaning that they are נכלל in the תפילה that brings down the דרוש. נכנע רשעותם. Their רשעות will also become subservient, it will become subdued.

Let's just see a little excerpt from ליקוטי הלכות in הלכות סעודה ד' טז. I'm just going to read this. עיקר המשכת התורה על ידי התשובה. Drawing down the תורה is through תשובה. תשובה is where we are coming close to הקדוש ברוך הוא. דהיינו שמַעֲלִין נפשות הרחוקים ומקרבין אותם להשם יתברך, this elevation of those who are far away, כמו שכתוב בהתורה אשרי העם. וכמובן בהתורה הזאת, like we see in this תורה. אשרי העם is סימן י״ג, by the way, the one that we've already mentioned. כמו בהתורה הזו שעיקר המשכת התורה כפי רבוי הנפשות שעומדים בשעת הדרוש. The עיקר bringing down of תורה is כפי the the people, and more people is more of the of the of those נפשות that are there at the time of the דרוש.

שהצדיק מכניע הרע שלהם על ידי המטה עוז שלו. The צדיק subdues their רשעות their their the רע that's there, any of the not the רשעות, חס ושלום, any of the רע that's there. Everybody has a צד רע, through his strength, through through his in a certain sense rulership, coordina- I mean, he he's he's the one, again, the the צדיק is the rule, like we saw in תורה ב', he's the one who, even if everybody comes with their piece of the משכן and each piece is individually perfect, the צדיק, even if he doesn't have his own piece, he's the one who coordinates this into a structure that can have השראת השכינה.

So, the structure, the rulership that the צדיק, so to speak, brings to the table is able to to take all these separate pieces and turn into something where which can bring down, it could be השראת השכינה, it could bring down the תורה, it has that effect. And now, the fact that each individual piece has their own in individual little רע over there, that that that's not going to stop this. ומקשר עצמו מנפשותם בשעת התפלה, so now that this becomes part of the process. It's like if you have, you know, four sides of a of a square, or rather I guess you could say six sides of a cube. Now you have the center that really defines the whole, the point in the middle of all the spokes of the wheel.

So, the צדיק is the one who is defining the entire thing, he's the one who is מקשר עצמו מנפשותם בשעת התפלה. Now, everything ties into that to that center point. שעל ידי זה הוא ממשיך תורה הרבה כפי רבוי הנפשות. He brings more תורה down כפי the רבוי נפשות. שכמו כן נתרבה קדושה למעלה כנ״ל, like we've been describing. נמצא שעיקר המשכת התורה על ידי הנפשות שמכניע הרע שלהם. They are מכניע the רע, but what does it mean that they they're מכניע the רע? Like if you think about our spokes in the wheel example, so where does everything tie together? Everything ties together at that center point.

The fact that everything has its own set of רע doesn't compare to the new entity that's created as it's all מקושר to the צדיק, דהיינו שמחזירם בתשובה, and therefore, it elevates them to תשובה. So, this is the effect that it has as everybody comes together בשעת הדרוש. על ידי הטוב שבחכם הדורש, through the טוב of the חכם that's giving the דרשה, which again has this this this exponential, this tying together effect that brings together the טוב, and it creates this new entity, this new powerhouse of טוב that that the רע does not stand in the face of. That's, I think, the way that I understand this. ולפי ההכנעה, according to the הכנעה, the you know, subduing it it's of of the רשעות, of the רע, of the אנשים that are there, כן נכנע העוים.

So, too, the עוים also ha- are become subservient, they don't stand in the face of the good. What does this mean? היינו הקליפות השוכנים סביב לב עליון. So, if the לב, the לב is at the heart of it, you know, pun intended I guess, the לב the לב is at the heart of what we're trying to open up, so this לב עליון is going to be surrounded by קליפה, this is the לשון that we use, we usually compare it to let's say a nut, or you could use an orange. makes you makes you feel better, that that orange is going to have multiple levels of קליפה.

The way that we've discussed it before is that there's certain קליפה that really has no value in its own, and nobody eats the the shell of the peanut or the peel of the orange. Okay, leave aside for a second that people have, you know, do eat the peel of the orange with, you know, covered with chocolate or whatever, but let's leave that aside. Nobody eats the peel of something. It's really garbage, but what it is there is that it's there to to to protect the fruit. So while it's attached to the fruit, so then there's the there there's the קליפה, but ultimately it's not really redeemable for anything, you know, for for anything for what it has. We always talk about קליפת נוגה.

I guess if in in our משל, that you you could say that there's the little skin of each individual section of the orange, if it's there to serve the orange, you eat it together, so then it could be used for the good. If you would peel it off, sometimes like on a grapefruit you could actually peel that part off, so then nobody would eat that separately, it relates to as קליפה. So it doesn't have any inherent value. It depends if it's serving the good or if it becomes separated. So there's real קליפה, the real shell, there's the the we say that there's three different types of קליפה based on the פסוק in יחזקאל, there's קליפת נוגה, that can really go either way depending depending what it's attached to, and then there's the fruit itself.

Bottom line is there is this dynamic where the לב עליון is going to be surrounded by קליפות, whatever whatever that means to us for right now. ובבחינת, like the פסוק in יחזקאל said says, זאת ירושלים שמתיה בתוך הגוים. ירושלים, the the note over here brings from עץ חיים, זאת ירושלים בתוך הגוים שמתיה וסביבותיה ארצות. ירושלים's in the middle of the גוים with ארצות around it, and he says, כי מלכות עשיה נקרא ירושלים. So this idea of מלכות of the level of עשיה is ירושלים, וסביבותיה הם הקליפות שהם שבעים שרים הנזכר בפרשת ויקהל, brings from the זוהר. This is what we just talked about the last time, about לשון הקודש and the שבעים אומות, the other languages.

So over here, we see that ירושלים, which we just said represents מלכות of עשיה, is at the core, it's at the heart. This is what we have to access with our תפילות by pouring our תפילות out, by pouring, right? With no barriers. Doesn't even get separated by the lips. It just pours out. What would this is able to access, to go into לב עליון where the תורה will go before, and this is where how we're able to get past the קליפה. So again, back in the פסוק, it says, זאת ירושלים שמתיה בתוך שמתיה בתוך גוים, could have different גירסאות. One says בתוך גוים שמתיה, could look up the פסוק. But in any event, זאת ירושלים שמתיה בתוך הגוים והיא לב העליון, different גירסא. So this ירושלים, this is the לב עליון.

This is what we have to access where the תורה comes forth, right? תורה comes forth from ציון. ובבחינת דברו על לב ירושלים, which is in the middle of the גוים, between the קליפות, and once we're דברו על לב ירושלים, once we're interesting also that we've had before that that דבר is מלכות, דבר אחד לדור, but when once we say our תפילה, our speech, it pours out of us, this is how we're able to access ירושלים, get past the קליפות, and therefore, through people coming together to be with the צדיק when he sends up this תפילה, ultimately this again, this brings people together, this has an exponential effect on the טוב, this is מכניע the רע in them.

The corresponding effect of being מכניע the רע in all of those who come together with the צדיק and are מקשר themselves to the צדיק so that he sends the תפילה up, what corresponds is that the רע that's in the קליפה surrounding the לב ירושלים will also have a subjugating effect, I think that was the word I was looking for, have a subjugating effect to the רע to the קליפה around לב עליון, and therefore, as there is this תשובה, there's this unifying, there's this שלמות effect to the to to the group that's incorporated, tied to the צדיק that sends the תפילה up, there will be a corresponding strength and purity of the of of the תורה that gets sent down from לב עליון, which will not be impeded by the קליפה around it.

And this is this is where we are right now. This this connection that's formed, the מעלה of people who are coming to the צדיק in advance of his giving the דרוש, rather than just reading the ideas out of a ספר, which could be appreciated, but it's a totally different dynamic. וזה בחינת מטה. So this idea of the צדיק who is מכניע the רע, who subjugates the רע of those who come to him, which we spoke as well a little bit, is בחינת מטה. This is the staff, rulership, שאמר הקדוש ברוך הוא למשה קח את מטך, הקדוש ברוך הוא said to משה to take the מטה, to take the staff, והקהל, and gather את העדה. Again, the way that we explained קהל, ביום הקהל, בזמן קהילה לכל היא.

The point is not so much the quantity, right? Because otherwise we could talk about עדה, we could talk in terms of חשיבות. The point is that it's a קהילה. Now the question is is why does משה need the מטה to gather the community. We're not talking about the מטה to hit this, to to hit the rock with, מטה is a בחינת ממשלת וכח הצדיק, in line with what we spoke out a few minutes ago, a reference to תורה ב, the כח, the role, the strength of what the צדיק is able to do is through this ability to gather the community, שנעשה על ידי עבודתו, and at which point he's going to be שופך the תפילה, speak to the rock, the צור, the לב העליון.

That's the point, the מטה is not to hit, in other words otherwise what do you need the מטה for? If you're not going to hit the if you're not going to hit the rock anyway, what's the point of the מטה? The point of the מטה was the strength and the role, the ability to form the קהילה, שעל ידו נכנעים כל אויבים הן למטה, yeah, שעל ידו נכנעים כל אויבים הן למטה, through it all of the enemies which are למטה, הן oh, הן למטה הן למעלה, that whether it's below and above, again, this corresponding effect of

being מכניע the רע in the individuals that come together to form the the the קהילה with ultimately the ah with ultimately the רצון for טוב and to get closer to הקדוש ברוך הוא, and the corresponding הכנעה, subjugation of the אויבים, of the קליפה that's surrounding לב העליון, so that all of that falls away and is able to form the strength of this connection. Once we can do this, so then the תפילה goes up and forms a direct hit, and has the corresponding ah תורה coming from לב העליון.

וזהו מטה עזך, and this is what it means, the staff of your strength, ישלח ה' מציון, הקדוש ברוך הוא will send from ציון, היינו המצוות ומעשים טובים, the the מצוות, the מעשים טובים that the חכם does, שהם ציונים לדברים עליונים, that these are ah symbols, signs, right? A ציון, sometimes we talk about a ציון is like a ah it's a grave marker, it's a it's a marker where we have to know where it is for טומאה, that's what a ציון is. So these מצוות, מעשים טובים are ציונים to דברים עליונים, meaning that even if the מצוות that are done, they're a person is shaking a לולב, a person is putting on תפילין, these are these are physical acts, but everything that we do corresponds to something above.

I think interestingly we ah we mentioned the example that I remember seeing from ר' וואלבע זכר צדיק וקדוש לברכה is ah he was giving a there was a discussion one of the וועדים is on is is was on מעשים, was on the idea of מעשה, and he was talking about the idea that different actions have different corresponding, you know, spiritual things, which shouldn't seem so ah strange to us in in a world where there's, you know, electricity, why should, you know, turning on a switch have a certain effect?

So that's a little bit more physical because you're closing certain ah certain circuits, you know, cell phones, right, we can't see it, but okay, this you know, the more technology we have, the more that we're able to explain away and articulate the טבע of why things work. So the example that ר' וואלבע gave was procreation, why is it that a certain physical act should literally have the effect of bringing down a נשמה in שמים into a גוף? Regardless of Regardless of how you explain it, you can literally see this interplay between between spirituality and a physical act, so one physical act should have an effect and another one wouldn't. So the same idea, why should blowing שופר on ראש השנה on א or ב תשרי have a different effect than on ג תשרי?

Or, you know, for that matter, what the נפש החיים says, דאווענינג before זמן תפילה or after זמן תפילה, shaking a לולב on סוכות or on any other day? The acts that we have have actual spiritual ah correlation with with what's going on upstairs, and therefore the מצוות, the מעשים טובים, what we see, what we see going on downstairs, that is a ציון, that's a סימן what what's going on upstairs, שמהם נעשה מטה עז, for thi- this is what's creating a staff of strength, so to speak, להכניע אויבים.

The the power that's created to subjugate רע, now of course the strength of good far outweighs the strength of evil, meaning that you have ah you could have one להבדיל, if you say two plus two is four, there's an infinite amount of wrong answers as to what two plus two is not. We can have a million arguments because they're all equally wrong, equally wrong in different ways, right? So there could be a thousand different forms of רע, once you introduce truth into the process, then ממילא they all fall away.

The more of an attachment that we have to אמת, the more of an attachment that we have to טוב, the more that we strengthen the power of truth and exponentially, and we're מקשר to the צדיק and the צדיק does מצוות, etc., etc., so the more power there is to like מטה עוז, to form this קהילה to to exponentially increase the טוב, and then all of the רע will simply will simply fall away, right? והיה ביום ההוא, the the רשעות כעשן תכלה.

וזה רדה בקרב אויביך, this פסוק it says rule amidst your enemies, meaning, that is the end of that פסוק, through the מטה מטה עוז, through this power, this כח that the צדיק wields in order to be מכניע the קליפה above through his actions, through this, נמצא כי מאצלו מאצל החכם בשעת ביאור התורה, נמצא נכנע הרע שלו, כנ״ל. So really, the the the Rebbe is addressing it both ways. Earlier on, we said from the fact that he's מכניע the רע below, there's going to be a corresponding הכנעה of the רע above. And now he's showing that really it it corresponds. The below and above correspond. So too, the when the צדיק is able to be מכניע the רע above, so then that's also going to have a corresponding effect to the רע below.

We addressed, I think, at the end of תורה ד' maybe, we talked about, you know, that when a person does certain things, it can have a תשובה effect to a רשע that he's never met, that's on the other side of the world, that But there's a balance within creation. Once you do something and it changes that balance, it could be that somebody you've never even heard of is going to have an idea, there's going to be a תשובה effect someplace totally else. So, what the צדיק does below affects above, and now what the צדיק also affects above through his actions below—meaning, he does a מצוה which is מכניע a certain רע above—that's also going to have a corresponding effect to the הכנעה of the רע below in the people that come to the חכם.

וזהו, and now this we're going to link to the פסוק in איכה, פרק ב', שפכי כמים לבך נוכח פני ה', pour out your heart like water before פני ה'. What's פני ה'? הקדוש ברוך הוא obviously does not have a face. פני, we could say, is the interface, you know, you want to know if somebody's happy, sad with you, the emotion, the state where you stand with them, what you do is you look at your face. A face also is what brings together, you know, we don't when we look at a face, we look at an attitude, we look at an expression, we don't look at eyes and nose and mouth separately, we look at the face. So, there's a lot of ideas what we talk about in what is a פנים, right?

What is הארת פנים, right? The the relationship, through the way that a person's eyes are, you could see a tremendous amount, right? A kiss, a נשיקה, is with the lips. There's a tremendous amount going on with the face. So, obviously we're not talking in physical terms about the face. Our face is a משל for whatever the true פנים is, but in any event, over here, פני ה' זה בחינת ביאורי ודרושי התורה. The פני ה', this, like we said, this interface, but we're going to say that הדרת פנים זקן, the the הדר of a face, כמו בעניין פני זקן, זקן זה זה שקנה חכמה, תלמיד חכם, but זקן or זקן, זה הדרת פנים, והם שלושה עשר תיקוני דיקנא.

The זקן, the הדרת פנים, the beauty of the face, the splendor of the face, is the beard. Now, if you'll notice, we're not going to talk about it too much now, really we started off this תורה, we explained a little bit about the the nine תיקוני of the דיקנא, but we explained over there also things it's like a funnel, in other words, there's a certain השתלשלות. We've just been talking about the תורה coming from coming from above, we explained already that the תשעה תיקוני of זעיר אנפין are really coming from the the force the the the תיקונים, whatever whatever is in there, however we want to describe it, is really coming from above, from אריך אנפין, not going through the Maybe we'll make a little bit of a שיעור.

If anybody's interested, shoot me an email. Maybe we'll try to package together some of the concepts for for ספרי חסידות that will help, things that we can, you know, just to familiarize ourselves with terms. But in any event, the the the 13 תיקונים of אריך, so those as they go down, those come out in the nine תיקוני of זעיר אנפין, אריך אנפין to זעיר אנפין, just take it for what it is right now. And therefore, over here, we're referencing the 13 תיקונים of the beard, which is the referencing the הדרת פנים of אריך. Those are linked to תורה שבעל פה, right? We know also the י״ג מדות שהתורה נדרשת בהן, those who say רבי ישמעאל in the morning, right, it's coming from from a ברייתא.

So now, we're saying that when we're pouring, שפכי כמים לבך נוכח פני ה', to the פני ה', right, we're talking about the לב עליון, that that it's going to come back down, it's going to reflect in the תורה coming to us. What is that? Because we already said that משה רבינו was תורה שבכתב, מרים the water, we're talking about מימי התורה and תורה שבעל פה, coming together. זה בחינת ביאורי ודרושי התורה, כמו בעניין פני זקן, זקן זה הדרת פנים, והם שלושה עשר תיקוני דיקנא, which again this is the force that's going to ultimately end up in the תשעה תיקונים that we're talking about.

This is going to correspond to the י״ג מדות שהתורה נדרשת בהן, the source of תורה שבעל or the the core of תורה שבעל פה, והן שלושה עשר מדות שהתורה נדרשת בהן, שצריך לשפוך שיחו, תפלתו, that we said a person needs to pour out his תפלה קודם שממשיך ביאורי התורה, כנ״ל. And that's why it's שפכי כמים נוכח פני ה', and what the what corresponds is What's פני ה'? פני ה' is represented by the beard. Again, these terms, just what the terms that we're using, the משלים, the beard is the 13 points of the דיקנא, those 13 points that is going to be נוכח פני ה׳ that's going to come down from לב עליון, correspond to the י״ג מידות שהתורה נדרשת בהן, correspond to the opening up, the access that we have to תורה שבעל פה.

וזהו ויפלו על פניהם, and this is what it means that משה and אהרן it says that they that they moved away, that once מרים died and everybody was וכולם נקהלו on משה and אהרן, it says ויפלו על פניהם. What does it mean on on their faces? כששמעו המריבה, when משה and אהרן heard the מריבה, what this is what we we said when we literally first started the תורה. When the the נשמה is taken away, the access to this תורה is taken away, that causes מריבה on the צדיקים.

When they heard this מריבה, this fighting, this antagonism from from כלל ישראל, הבינו they understood שעל ידי ביאורי התורה שהם בחינת פנים כנ״ל, that through these explanations of תורה that are a בחינה of פנים, the תשע תיקונים the 13 תיקונים, the הדרת פנים זקן, the י״ג מידות שהתורה נדרשת בהן, the the truth of תורה, תורה שבעל פה, מחמת הנפילה הנ״ל, it was through this נפילה, through this cooling off of the נשמה that brings down תורה through the הסתלקות of מרים, they understood מחמת זה התחיל המריבה.

This is why it says in the פסוקים that after מרים's פטירה, so then the Jews were rebelling and demanding water, right, מימי תורה I guess you could say, but the the the the point is is that they understood that this why this fall on their faces is, דווקא they understood why the מריבה was starting, because this נשמה was taken away, this lack of access to פני ה׳, as it were, to the 13 תיקונים of the דיקנא, to the 13 מידות שהתורה נדרשת בהן, and therefore they fell they fell on their face understanding why it was that the מריבה was starting. So just to bring it together, I'm going to use the the review from רב חיים קרמר's note.

He says that, number one, when the נשמה through which all תורה explanations are revealed expires, it takes with it these explanations and so gives rise to the quarrels against צדיקים, which is where we just came back around to actually, but this is how we started off. Then then that was paragraph one. Paragraph two says that the חכם then tries to draw the תורה teachings, how does he get it now there's no access to a נשמה, must pray to הקדוש ברוך הוא to arouse השם's mercy. Once the the person prays, this opens the לב עליון where these תורה teachings are stored, and God reveals them to the חכם.

Thus anyone who would give a תורה discourse must first pray, but how then we said what what kind of prayer is this, in this case he's מתקשר, he binds himself to the people he'll be addressing, giving the prayer the quality of being a communal prayer, which will not be rejected. Again, so we discussed that at length now, and at this point we we address the second side of that coin in paragraph four, that the listeners also benefit by being incorporated into the communal prayer, their evil is subdued. The righteous sage achieves this by dispelling evil with his staff, which is made from his מצוות. This way he can draw the teachings down through the 13 מידות שהתורה נדרשת בהן from לב עליון which correspond to the 13 rectifications of the beard.

Okay, so that was very quick and בעזרת השם up to paragraph five. Okay, looking forward.