LM 20.4 — Tisha Tikunin, Part 4 of 6 (para. 6–10) · תורה כ׳

תורה כ, we're up to אות ו. Just two things: first of all, apologize that there was a little bit of a gap in the since last time we learned, scheduling issues among other things, so my fault. Second of all, if you would like a שיעור on the הגדה, last year, I remember that we put together with a couple guys that I learn with actually in a different מוסר שיעור, we had it was kind of like the week before, so it was like a last sprint into a practical approach to the סדר with some thoughts. It's about an hour. Give me a shoot me a text and I will send you the link: 718-926-3792.

Just tell me in the text, or if you want to WhatsApp me, just put it upfront so that I see right away so that it doesn't get lost. Just coming into this תורה, so we started off with a with a passage from ספרא דצניעותא, which we didn't fully get back to yet, and we went into paragraph א. We said that there is a נשמה in the world, that through this נשמה, that is that is how the תורה ביאורי פירושי תורה are revealed. This נשמה, we're going to speak later on or in this paragraph to this point, that there are certain things that are that are that are able to be only מקבל with יסורים. These are ארץ ישראל, תורה, עולם הבא.

Actually, I heard from Rabbi Maiman the אריז״ל says that "אחת שאלתי מאת ה' שבתי בבית ה' כל ימי חיי", א is ארץ ישראל, ח is חי עולם הבא, ת is תורה, so that is a beautiful idea. But the idea is that it's not instead of thinking about it as two things that are arbitrary, these things are יסורים are bad, think about it as a cost, and this is part of the dynamic, this is part of the framework. The fruit is the the fruit is within the layers of קליפה. There are certain things that are part of the dynamic. The יסורים are needed in order to be able to get past, to balance out that קליפה in order to be able to get to the פרי.

So, we started off talking about this נשמה, which is פת במלח תאכל, מים במשורה תשתה, that there's a certain level of יסורים to to be able to overcome, to divorce oneself from the גשמיות, which is really going to be, you know, balancing out, or the opposite reciprocal with the רוחניות. This נשמה, in order to be able to bring down this תורה, so then it does it through יסורים, and then it's going to be able to become a כלי. It's כהבדורקא גחלי אש to be able to relay the תורה, to bring it into this world. Now, when this this נשמה, כשנשמה הזאת נפלת מבחינה, again, I'm just summarizing from paragraph א, so at that point, the world is going to lose the the תורה.

It's really establishing connection with תורה, with these ideas, giving a מקום, a כלי, that the שכינה can be שורה, that we can have access to these to these ideas these תורה ideas, so then the ביאורי תורה are going to be אז נסתלק ביאורי תורה ונמשך על ידה. It's a very interesting way of thinking of it. If if me and you were talking about let's say math or some other subject, so once you understand it, so now the idea becomes mine and now I can use it for my own things. It's one of those things that's hard for us to really understand and and really integrate this idea is that the תורה the the תורה ישראל ואורייתא וקודשא בריך הוא חד הוא. The אורייתא, the תורה, these are this is רצון השם.

This is literally being דבוק to הקדוש ברוך הוא itself. It's מצמצם into cases that seem to be physical and to represent themselves as they're manifest in our world. So, you can have, you know, שנים אוחזין בטלית. You can have שור, בור, מבעה, הבער, all of the cases as the הלכה represents itself in the עולם העשיה. But the truth is is this is really only access, this is an attachment. One of the examples that I've used before in whatever context it comes up, it's the difference between having energy through batteries and having energy through being plugged into being let's say plugged into the wall. If you unplug the wall, it's not that you're that you're shutting the computer off, you're just stopping the ongoing flow of energy, all right?

If you shut let's say the a gas fire, you're not extinguishing the fire, you're just stopping the flow of gas. That, even though if you if you look at the fire, it seems to be it seems to be self-sustaining, the picture from one second to the other seems to be itself, it's actually a totally different a totally different flame that's continuing to flow from the ongoing the ongoing flow of gas. And therefore, over here also, if we look at it like that, the the נשמה and really the תורה is נצחי, the תורה is אין סופיות, the תורה is רצון השם, and therefore, there's the the the only limitation on what we're able to be מקבל really has to do with the כלי.

So, this נשמה is able to attach itself and bring down the ביאורי פירושי תורה. Once this נשמה is no longer there, so now the world, as it were, is going to lose access, is going to lose access to this to these תורה ideas, and that's going to result in מריבה על הצדיקים, in quarrel breaking out against the צדיקים. So, what what would be the next step? So, we want to be able to attach ourselves to the תורה, to bring this these בירור, to bring this clarity, to bring this attachment to אמת, to הקדוש ברוך הוא into the world, we're going to have a חכם who's going to צריך לשפוך שיחו בתפילה לפני השם יתברך.

We we see this idea, this dynamic come out through the תורות, the the the the the the תורה and תפילה working together. A חכם is going to have to pour out his words in prayer before הקדוש ברוך הוא, and then he's going to have access to lev to a לב עליון. The לב עליון will become opened, and the and הקדוש ברוך הוא's mercy will be stirred, and then we will have access to be able to draw down the lessons of תורה from there. We fleshed out all of these ideas in the earlier תורות, so if they seem a little bit, you know, hard to grasp if you are not familiar or haven't learned the earlier תורות, then then that's going to be over there.

So, now then we said, well, there's a difference between a חכם who is learning himself and one a חכם who is explaining it to a group of people, because the the תורה that's able the access to the תורה that we're going to have that this חכם is going to have is going to be in response to the תפילה that opens up the לב עליון, opens up those channels. It affects this person, he's going to have דברים כגחלי אש and he's going to be able to establish this relationship to have access to the תורה.

Well, when he's when this חכם is giving this תפילה is before he's about to learn with in the public, in the to a bunch of תלמידים, so then they're going to be involved in the תפילה that goes up, and the dynamic is going to be that what goes up is going to result, the what what's triggered from below is going to have a correlation with what comes down from above. And therefore, in paragraph ג', כי כשדורש ברבים וקודם הדיבור הוא מקשר את עצמו לנשמותיהם, ושופך שיחו בתפילה לפני השם יתברך, בוודאי הן אל כביר לא ימאס, הקדוש ברוך הוא, this public prayer will not be rejected. However, a תפילת יחיד is different.

And therefore, this quality, when this חכם is binding himself to the תלמידים, to the רבים that come before him, they will be included in this תפילה, the תפילה will take on a different a different qualitatively different it'll be qualitatively different. And therefore, the תורה that comes down will be also qualitatively the amount that he's able to access it'll be qualitatively different. And also, the if you think about what resonates, everybody has נשמה חלק אלוקה ממעל, it's not going to be the חכם's תורה that he's now giving over to a third party, but rather the תפילה itself will have incorporated within it these other these other תלמידים, these other people, these other this רבים.

Also, there's a difference I think that I I suggested something in one of the earlier שיעורים, there's a difference between even a lot of individuals and a class of people that now quantifies itself as a רבים, right, that classifies itself as a רבים. But now, the תורה that gets brought down, it's going to resonate, it's going to appeal directly to each individual. Something is going to become alive inside of them because they had a חלק in that תפילה. So, it's not just that the חכם davened from his own perspective and that now he's giving it over where there's still potentially might be some sort of a disconnect.

The תפילה that came down was in response to the חכם's prayer and then he gives over to somebody else, but rather they were incorporated into the תפילה. The the paragraph ד' said that this is also the חילוק between somebody from the תלמידים' point of view who learns from a ספר and somebody who hears from a from a חכם, because again, they're included in the prayer. And also also, גם כל אלו האנשים העומדים בשעת הדרש נכנע רשעותם על ידי הטוב שבחכם הדורש. This is also going to result in a subjugation of the רע within them, also in a תשובה process, and therefore, this is going to change them as individuals, and also it's going to give them access to this תורה.

Going into paragraph ה', we we at that point spoke from the point of view of the חכם, and all of this was framed in in the in the מעשה, in the in the תורה with when when מרים was נסתלק from us, and the מעשה with משה and אהרן, and the and the rock and hitting the rock. So, we're going to come back around to that and go forward into כלל ישראל going going to ארץ ישראל, going to appealing to אדום to be able to go through their land.

But we spoke about the nature of this תפילה, and the nature of the dual role of a leader, the dual role of this חכם, the צדיק הדור, that when the צדיק הדור is in his role as being the leader, then he presents himself as having a staff, as having authority, and and and understanding his role in that context. However, when the צדיק is going to daven before הקדוש ברוך הוא, it has to be out of pure humility, asking for something as a מתנת חינם, right? לשון of חן comes up in many places in davening, אתה חונן לאדם דעת, חננו מאיתך דעה בינה והשכל. So, when the when the חכם is being מתפלל, he's asking for a מתנת חינם, for free, in other words there's nothing that any person does that's that's deserving.

We've mentioned in earlier תורות, there's a מדרש that comes up, it's based on a פסוק in איוב, the I I don't remember the לשון of the מדרש, But, you know, a person, who gave you the house that you put the מזוזה on? Who gave you the arm that you put תפילין on? הקדוש ברוך הוא gives us so much, so yes, that comes along with an עבודה, comes along with a הכרת הטוב, comes along with the corresponding obligations, which really are for us. It's not that הקדוש ברוך הוא needs this. הקדוש ברוך הוא gives us all of the good in the world and gives us access, and part part of what הקדוש ברוך הוא gives us in this dynamic results in us doing our part.

So when we are asking הקדוש ברוך הוא for anything, it's not coming from what we deserved. The the the relationship and the the our approach to הקדוש ברוך הוא is לא יתלה בזכות עצמו. It's not coming from our own זכות. That's very dangerous. Everything that we're asking we're asking from הקדוש ברוך הוא for the infinite. If we're asking based on our זכות, first of all, it would also be limited by our זכות, no matter who a person is, unless they had a total total, utter התבטלות, and a חכם is not going to be viewing himself like that anyway. This is just a parenthetical, right?

So does any of us Unless a person achieved full התבטלות to the אין סופיות, that means that they, at a certain point, their זכותים top out at where they are. So if a person is going to be asking from הקדוש ברוך הוא, asking for an an infinite gift, we're asking for a connection to from to הקדוש ברוך הוא, we're asking for flow from הקדוש ברוך הוא, if we're asking based on our זכותים, so then the question becomes: what are our זכותים? What's the extent of our זכותים? Are there areas where we didn't fulfill our potential? What we want to do is come to הקדוש ברוך הוא and acknowledge that we're asking that we're asking for a מתנת חנם.

However, where the staff, so to speak, of authority is appropriate, is when the צדיק, when the חכם is in a position where he has to be מכניע the רשע שבעולם, when he has to humble the the evil of the wicked people. And therefore, it's very important to utilize the right tool at the right time. And the way that, again, it's not for us to speak about the טעות of משה רבינו, but the way that we presented in paragraph 5, that this was the טעות שטעה משה, that הקדוש ברוך הוא said to משה: "קח את המטה והקהל את העדה ודברתם אל הסלע לעיניהם".

הקדוש ברוך הוא said to משה that he should take the מטה, as it were, in order to gather the community and to speak to the סלע, to the boulder, in their presence, in order to In other words, get like we said, that the חכם gathers the people, and he sends the תפלה up in order to access the תורה from the לב העליון. And משה, we said: "לא כן עשה, שזכר טובו וצדקתו בשעת תפלתו, שלהשתמש עם המטה בשביל הכלל, השתמש עם המטה בשעת תפלתו", that the that that משה רבינו, as it were, who was at the height of leadership, and he was also at the height of התבטלות, right? משה רבינו, שכינה מדברת מתוך גרונו. משה רבינו was the עניו מכל אדם.

So משה רבינו was at the height of authority כלפי the being the leader of the Jewish people, and he was the at the height, so to speak, of התבטלות and the ability to connect to הקדוש ברוך הוא to to to be מבטל himself. And משה רבינו, as it were, again, in our terms, he he utilized the wrong vehicle or the wrong mechanism, as it were, and that was that that resulted in משה רבינו, as it were, "והכה אחת, שלקח ביאורי תורה בכח ובאונס". It's as if instead of being מבטל and asking for a מתנת חנם, משה רבינו was demanding or was asking, so to speak, for like a quid pro quo. He was asking for in his own זכות, as a as a basis to ask for תורה.

And this is "יען לא האמנתם בי", "היינו תפלה, שהגרע תפלתו מתפלת הכלל, שלא קשר את עצמו עמהם כלל, והתפלה היא אמונה, ויהי ידיו אמונה". And and this the the רבי ties to to to the פסוקים that because because משה רבינו Again, to say the words, I'm just I keep on saying it, it's it's hard to to come to the point that we're explaining what what משה רבינו's mistake was. But because משה רבינו did not "לא האמנתם בי", to be מקדש שם שמים, so תפלה relates to אמונה, and because of this, as it were, inappropriate prayer, so that's why משה רבינו, אהרן הכהן, was not going to go into ארץ ישראל. We spoke about the idea of מיתת צדיקים.

And now we are going to take a step back and understand: "ובזכות התורה שממשיכין, זוכין לארץ ישראל", that really that really this entire תורה חיי מוהר״ן says that this entire תורה, really, the ענין is ארץ ישראל. So we're speaking now about the connection. We talked about bringing down the תורה through this through the נשמה, through the חכם, how to get that תורה. And now we're going to connect that to we're going to connect that to ארץ ישראל. "ובזכות התורה שממשיכין" from the לב העליון, with the זכות of this תורה that we are able to have access to, כמו שכתוב, the this the פסוקים come from תהלים, קאפיטל ק״ה, in פסוק מ״א says, "פתח צור ויזובו מים". It starts off talking about splitting open the rock and the flowing of the water.

Again, we're talking about the לב העליון, which we refer to as the סלע, as the צור, as bringing in the פנימיות is bringing this down from the rock as accessing the לב עליון, the few פסוקים later it says ויתן להם ארצות גוים, this is talking about ארץ ישראל, so in the זכות of this תורה, this is, this is where we have access to ארץ ישראל. Interestingly, in ליקוטי הלכות, it explains, I'm going to read, that the עיקר קדושת ארץ ישראל ממשיכין על ידי כח מעשיו, the עיקר קדושה of ארץ ישראל we have access to through

the כח of מעשים, and he quotes a רש״י from the really from from the beginning of חומש, really a מדרש בראשית רבה, שבשביל זה פתח בבראשית, that if the גוים say, "ליסטים אתם שכבשתם ארץ ישראל," if the גוים come and say, "Hey, בני ישראל is ליסטים, they're robbers. We, the כנענים, were in ארץ ישראל, and who are you to come and say that ארץ ישראל belongs to you?" Then the כלל ישראל is going to be able to say, כל הארץ של הקדוש ברוך הוא, ברצונו, וברצונו, ברצונו וברצונו נטלה מהם ונתנה, נמצא שאי אפשר. So it comes out, they say that הקדוש ברוך הוא created the world, הקדוש ברוך הוא could give ארץ ישראל to whoever he wants.

Now there's obviously we're not going to flesh out all sorts of questions: Are the גוים going to believe are going to believe this טענה that we have in our in in our תורה? Is is this understanding something that's an answer for us that we should understand where we're coming from? Is this actually a response to the גוים? But the way that we're presenting it over here, it comes out that the כח הטענה, the way that we're going to address the גוים, what what's going to be our tie to to ארץ ישראל, it's going to be coming from the תורה.

כי אי אפשר לכבוש מהם ארץ ישראל כי אם על ידי התורה, על ידי שמאירים להם על ידי התורה שפותחת בבראשית, that the idea that we understand that we have an attachment to ארץ ישראל that supersedes anybody else who thinks that they have any sort of rights to the land comes from בראשית, that the entire land belongs to הקדוש ברוך הוא, הקדוש ברוך הוא created the world. And he goes further, so what would be the טענה of ליסטים אתם?

Exactly like we just explained, that where that where the access to the to the תורה, if the כח of ארץ ישראל is coming from the תורה, and the way that we get that תורה is coming from ליסטים, as it were, like we just said, that the תורה the the access to the תורה is coming from a כח הטענה, we're trying to take it by force, we're trying to take it through our own זכותים, so then it's as if that's ליסטים. Where it says, it says, כי יאמרו ליסטים אתם מחמת שבאים לכבוש ארץ ישראל בכח התורה שנמשכה על ידי תפלת קבע, שנחשב כגזלה כנ״ל.

So if we want access to the תורה, and the תורה ultimately is what's going to give us access to ארץ ישראל, that תורה has to be through through a תפלה that's מתנת חנם, through a תפלה that's understanding that it's not coming from deserving, it's coming from just our attachment and התבטלות to הקדוש ברוך הוא, then we have access to the תורה, we'll have access to ארץ ישראל. But if the if the תורה, the the access to the תורה is through a תפלה that really is the wrong way, it's it's that we're trying to grab at

the תורה, something that we're saying it's in our own זכותים, so that would have a כח of ליסטים אתם, נחשב כגזלה, and then therefore, we're not going to be able to be מבטל the קטרוגים of the other גוים in ארץ ישראל, and they're going to be able to come back at us and say that we are undeserving. So again, back into the text of the תורה, just to read, okay, ובזכות התורה שממשיכין זוכין לארץ ישראל, through the תורה that we're able to be ממשיך from לב עליון, then we are זוכה to ארץ ישראל, like we read in the פסוקים in תהלים relating to opening up the rock, the splitting the rock and getting water, getting the תורה, and then ויתן להם ארצות גוים.

אבל חז״ל tell us in the גמרא in ברכות, ארץ ישראל היא אחת משלשה דברים שבאים על ידי יסורים, there are three things, ארץ ישראל, תורה, עולם הבא, that come through יסורים. And they're really they're really one ענין. We already spoke about the נשמה, the דרכה של תורה, in the very first paragraph, פת במלח תאכל, that the the access to תורה is the נשמה being able to be a כלי to access this תורה through יסורים. And also ירושלים, we related to לב עליון, ירושלים, he says the בחינה of ירושלים של מעלה is also surrounded by קליפה, and the way to get past this קליפה is going to be also through through יסורים.

We're we're going to explain soon, as we as we're as we continue on this תורה, that משה רבינו told to מלך אדום, לא נלך בשדה ובכרם, and רבי נחמן is going to explain that the reason that we want to get into ארץ ישראל, even though it is it is a land of milk and honey, right? So it says, but אין אנו רוצים ליכנס לארץ ישראל בשביל תענוגי עולם הזה, that our our relationship with ארץ ישראל is not based on the תענוגים of עולם הזה. So there are three things that our relationship to really have access, it comes through יסורים. It comes through balancing out through coming away from those physical pleasures.

And עיקר these the and it's based based on פסוקים what these three things are, ועיקר היסורים, the עיקר יסורים, there's a lot of difficult the hardship, challenges to getting to ארץ ישראל, especially in those times. The travel was incredibly difficult, the the incredible poverty was incredibly difficult, but all of those things are a person can engage in incredible hardship for something that is worth it. People work very, very hard in order to get financial financial success. In and let's say a medical context, people have incredibly painful procedures for something to where the what ends up coming at the end is worth it.

All of these immediate hardships, if a person recognizes the incredible spiritual wealth and access to תורה, to הקדוש ברוך הוא, to ניסים, to אמונה, we spoke about it in תורה ז, we talk about ארץ ישראל in many places, all of these things are going to be worth it. However, what happens when there are forces, there's קליפה, there are רשעים that seek to undermine the the the value proposition, the way that we relate to ארץ ישראל? This is really the the עיקר ייסורים that we need to get past.

I mean, you can imagine, let's say, people working on some sort of start-up technology, and they're living, you know, they can't pay their rent in order to strike it big, in order to invest everything in their start-up idea, and ultimately to pursue their dream, and somebody comes and explains that the markets have changed, even if you're successful in everything that you're trying to do, the value is just not there, it's not going to be the contribution to the world that you think it is, there are no greater ייסורים, there's no greater challenge to their mission than that.

Interestingly, רב חיים קרמר brings, he quotes רבי נחמן's wisdom, says that רב נתן writes that רבי נחמן taught that people are greater obstacles and can do more to deter a person from God than even the שטן himself. That is an incredible thing that we have to keep in mind when talking to other people, when talking even to ourselves, our words, our attitudes in the people around us who have their mission, who are working on something, we can literally deter a person and undermine undermine what they're trying to do even more than the even more than the שטן.

וצריך, in order to come to ארץ ישראל, להכניע מתחילה אלו הרשעים, we have to מכניע these these counterforces, ולענוש אותם בחרבא וקטלא, to punish them, to come against them with the sword and with מיתה, similarly to the מרגלים, ועל ידי זה יכולים אחר כך לילך לארץ ישראל, and once we are able to to subdue these forces, then we will be able to enter ארץ ישראל. והכח הזה לענוש את הרשעים אי אפשר אלא כשמקבלים את הכח הזה מאדום. This כח, there are different different nations have different spiritual forces.

These כחות that are in a certain way destructive forces, in other words, we're using it for a productive purpose, we want to use this force of חרב וקטלא, of עונש and מיתה against the רשעים in order to get access to ארץ ישראל, but this force בעצם is not something that's native to כלל ישראל. Over here, the note points out that in תורה ב, we said עיקר כלי זיינו של משיח הוא התפילה. If we would be attached to to the אמת, if we if כלל ישראל would be doing what they're supposed to be doing, so then we wouldn't have to engage tools of war against the other nations, the other the other אומות would be מכניע themselves and מבטל themselves to the קדושה of of כלל ישראל on their own.

However, once כלל ישראל, it says מחמת שפגמו ישראל אז בכמה עוונות בעגל במרגלים, once כלל ישראל themselves had a פגם, there was a blemish, as it were, that that through through through sins that they engaged in and that כלל ישראל themselves were not as attached to, trying to be careful in the words, as not as attached to קדושה as they would otherwise have been had they not sinned, so at this point the קדושה was not with the full force that the other nations would just be מכניע, would just be מכניע to to כלל ישראל, and therefore there would have to be other tools that כלל ישראל would utilize in order to subjugate those nations.

However, since those those tools are not native to כלל ישראל, we have to take those tools, as it were, from the other nation, כי זה הכח שלו, this this כח of עונש, of the sword, this is native to עשו, to אדום, it says in the ברכות to יצחק to עשו, על חרבך תחיה, והוא יונק ממזל מאדים. So, it talks in a spiritual way where this כחות come from. Now, interestingly, the מבועי הנחל, which רב חיים קרמר quotes in note 64 on page 216 of the English one, he adds in that דינים originate from בינה, from

from from the לב, he quotes ליקוטי מוהר״ן תורה י״ד, which we saw, and he says that עשו's strength actually stems from לב עליון where the same place where the תורה explanations emerge, and therefore by drawing תורה teachings, one is actually taking the flaming words from the source from the source of עשו's sword, thereby getting the right to use them. So, even so, on one hand, we say, we We really shouldn't need to engage in this otherwise, so to speak, destructive force, even though we're going to employ it for the right reasons. However, once we need to do this, where do we have access, what's our attachment point even to take it from עשו?

So the actual the source, the כח, if you go if you go all the way up to the source of where this כח, even though עשו is using it in, you know, for his own purposes, this source of דין, structure, right, חכמה is the original spark, בינה is gives a structure to an idea, מבין דבר מתוך דבר, it provides, you know, I need a house to live in and now I'm going to need plans, I'm going to need to break it up into something practical, the idea of דין, the idea of structure, the idea of

גבורה, that's associated with בינה, and therefore, once we are able to forge through תפילה an attachment to בינה, so then we can we can get an attachment to these כחות that ultimately end up flowing to עשו, that they're utilizing in a in a way of חרב and in a way of דין, but we can get access to those forces and ultimately utilize them in a way that we shouldn't otherwise need, but we'll have access to the חרב, and with that, and we'll be able to then direct that against the other nations that are otherwise preventing us from getting our into ארץ ישראל, and we will have access to ארץ ישראל. Paragraph ז.

So now, this this this כח, this חרב, we're going to explain that these are the מלאכים that are created, the spiritual forces that are created from the תורה that we learn. So we're really going forward and and finally to come to the end of the concepts that are going to be discussed in this תורה, and then we're going to relate it back to the the passage in ספרא דצניעותא that we started off with. But we're really explaining over here, tying together now that we talked about how to have access to the תורה, what type of תורה, and how we're able how the תורה itself connects to our relationship and our access to ארץ ישראל, which we said is really the primary the primary point of this תורה.

Paragraph ז: ודע, על ידי כחות הרוחניות, through the רוחניותדיק forces, the energy, הנברא מאותיות התורה שחידש. We've explained and we'll have opportunity to go more into as well, but in some of the תורות in the past, that really the אותיות are the building בראשית ברא אלקים את, that the first thing הקדוש ברוך הוא was מצמצם himself into the אלף ת, into the אותיות from אלף to ת of the world, and some of the ספרים explain that we talked actually earlier about the צירופי אותיות, about the now that the way that the אותיות are structured together, the different כחות, the different כחות that come up, and we'll see also it talks about that how do you change נגע to ענג?

In other words, once you have that these that these letters are in the world, or צרה to רצה, פשע to שפע, that by changing the צירופי אותיות we're able to change that the way that the the spiritual energy comes to the world. So again, the the the כחות הרוחניות that are created, נברא מאותיות התורה שחידש, from the אותיות התורה that we are that this חכם is מחדש, הכחות האלו הן הן מלאכים ממש. Now, interestingly, this is my two cents, parenthetical, when we say that the אותיות התורה שחידש, I think that there's two ways that we can look at what the חידוש means.

One can be that the the the חידושים, in other words, we said that once once the נשמה, the this נשמה that we discussed in paragraph א is מסתלק, so then a certain level of clarity leaves the world. So the חכם has to bring that into the world. So as far as the world is concerned, even though even though really everything is contained within the תורה, the חידושים are things that are, so to speak, teased out of the תורה, right? When you blow on a coal, so if you cut open the coal there's no fire there, but the fire comes from the coal. It's something that was contained within it. We're מחדש things that are in there. The חידוש is really the the representation and the גילוי into the world as we have it.

But it's something that בעצם, as we relate to it, is a חידוש. But I can tell say say also perhaps, right, as far as the ideas of תורה, the צורה of תורה, the the if you're interested in this you can also shoot me a text, we just learned a piece in the Wednesday night ועד from רב Wolbe, עלי שור, so we were actually talking about this this idea that אמונה falls into three buckets: into creation, into which is not a direct relationship, right, in other words הקדוש ברוך הוא created the world, אדם came on the

scene in on the sixth day, but when we talk about, certainly when the כוזרי talks about the basis of our אמונה, we talk about a relationship, we talk about the experience, we talk about יציאת מצרים, פסח is coming up, there's a מצוה and there's a commander and the commandments, we give הקדוש ברוך הוא נחת רוח, there's נביאים, there's direct relationship, so there's אמונה in creation, in the בריאה, there's אמונה in תורה, and then there's אמונה also that the world itself, הקדוש ברוך הוא created the world for a certain תכלית, that there's גאולה, there's there's תחיית

המתים, we related it actually to אמן, קל מלך נאמן, קל is עולם חסד יבנה, קל is חסד, הקדוש ברוך הוא created the world, אמן is מ' is מתן תורה, and we said that that that נ' is נאמנות relates to תחיית המתים. But one of the things the ideas that we were speaking out is that the same way that הקדוש ברוך הוא created initially the the the original there was one יש מאין in terms of the potential for the בריאה, right, and all of that was in the first היולי if you look in the רמב״ן, then

there was the ששת ימי בראשית, where the the the first six days before שבת, where this was fleshed out, and then after the first week, so then we go forward, הקדוש ברוך הוא is מחדש בכל יום תמיד מעשה בראשית, הקדוש ברוך הוא is in even though there's אין חדש תחת השמש in terms of the צורה, in terms of, you know, what's going to be, even the things that were one-time creations, we said it's בין השמשות, but the the idea that הקדוש ברוך הוא is giving שפע into the world, that that's an ongoing process, we related

that to תורה as well, we said that the whole תורה is contained within אנוכי, and within עשרת הדברות flushes out into תרי״ג מצוות and the דאורייתא's and the דרבנן's, but ultimately when we learn תורה, what we're doing in right right this second, we are continuously being מחדש the שפע, renewing the attachment and bringing down that שפע between us and הקדוש ברוך הוא, that that changes the entire balance of the world, that gives us a connection that wasn't there a second ago before we're we're speaking out these worlds and we're engaging in the דיבור. So I think that perhaps just a nice thought, we could talk about חידוש either way in in either context.

But in any event, that these כוחות הרוחניות that are created from the אותיות התורה that we are מחדש, we're being ממשיך from the לב עליון, we're opening that up, certainly it seems that this תורה is speaking more in terms of accessing לב עליון, these ideas that once they were hidden, it was fights with צדיקים, so we're innovating this clarity, the the this the the תורה thoughts, its objective reality and truth to the world, הכוחות האלו הן הן מלאכים ממש. These כוחות are בעצם מלאכים. There's different types of מלאכים, there's different levels of מלאכים, the רמב״ם talks about it in the beginning of יסודי התורה, the רמח״ל talks about it other places also, the the there's different types of מלאכים.

On one hand, we talk about, you know, גבריאל, we talk about מיכאל, the, you know, these types of angels, we also say that there's not a blade of grass that grows without a מלאך over there, you know, telling it to grow, so הקדוש ברוך הוא relates to the world through the spiritual forces. When we talk about the הגדה, we're going to say that הקדוש ברוך הוא בכבודו ובעצמו, and and generally הקדוש ברוך הוא is not running the world, he is, of course, he's just, but it's that הקדוש ברוך הוא is operating through the vehicle of spiritual forces which we talk about מלאכים.

So these כוחות are literally מלאכים, and the מלאכים themselves, over here it says in the note, that דיבורי התורה are בבחינת גחלי אש, so they're created from מלאכים which are also אש, it says by the חיות in יחזקאל, מראיהן כגחלי אש, it says משרתיו אש לוהט, the other places חז״ל, גמרא in חגיגה talks about a נהר דינור נמשך מזיעתן של חיות, which is it talks about as a נהר of אש, so this this idea, these כוחות that are created from the תורה, these are creating essentially מלאכים, beyond us exactly what it means, והן מקבלים הכח מאדום כדי לענוש הרשעים בחרב קטלה.

So these מלאכים that we that are created through us articulating and bringing the אותיות of תורה that we connect to, these מלאכים, as it were, these spiritual forces are מקבל the כח from אדום, the these this חרב קטלה, these so to speak destructive forces that that אדום utilizes, והן נבראים בבחינת ה' יתן אמר, הקדוש ברוך הוא gives over the word, המבשרות צבא רב, that through הקדוש ברוך הוא giving over the speech, the אותיות of תורה that the חכם is going to be מקבל from הקדוש ברוך הוא, it's going to make צבא רב, what's צבא רב?

A big army, the מלאכים, והן מענישים את הרשעים, these spiritual forces are going to ultimately punish the רשעים בבחינת כי מלאכיו יצוה לך על שחל ופתן תדרוך, that the מלאכים who are who are tasked with punishing the רשעים, so this is going to give over to כלל ישראל the ability על שחל ופתן תדרוך to step on the on the lion, on the snake, but in other words to step on the the destructive forces that oppose us.

So in technical terms, the way that we're able to subdue the force, the opposing forces to כלל ישראל having access to ארץ ישראל through the תורה that we learn, it's that we are creating, we are bringing into the world כוחות רוחניות that come out of the אותיות of תורה that we learn, these spiritual forces we're referring to as מלאכים, the מלאכים are those, the מלאכים which relate to fire, these are the מלאכים that are able to take this חרב, this the עונש and the מיתה that's going to end up being directed at these other nations, and once these spiritual forces are created from our תורה, this is going to ultimately facilitate כלל ישראל having the ability to subdue these other forces. Lot going on, This will all come together בעזרת השם.

Paragraph ח: ואלו הכחות הרוחניות, היינו המלאכים, הן לפי התחדשות התורה, so like we said before, there's a dynamic over here where the תפלה that the חכם that the חכם is able to דאווען, to be able to pour it out before הקדוש ברוך הוא, and that the difference between a תפלת רבים and a תפלת יחיד, this has a corresponding שפע that's brought down the way that he's able to access the תורה from the לב העליון to come down, which, like we said, results in the מלאכים being created to be able to subdue the forces that are preventing כלל ישראל from going having access to ארץ ישראל.

So these כחות רוחניים, these מלאכים, will be generated לפי התחדשות תורה, והתחדשות התורה לפי הקדושה שנתוסף למעלה כנ״ל, according to the תפלה, to the extent that the חכם is able to be מקשר himself to those people that come to hear the תורה, and to the extent that we saw that they do תשובה. And the more people there are, the more that the תפלה is a powerful תפלה, the more that the תפלה is able to access לב העליון, that's going to dictate the extent to which these כחות רוחניים are able to subdue the other forces of רשעים, the ones who are מוציא דיבה against against ארץ ישראל.

ולפי ולפי רבוי הקדושה, according to the amount of קדושה that's generated, כן נמשך רבוי התורה, that's the amount of תורה that's going to come down, ולפי רבוי התורה, כן רבוי המלאכים הנ״ל, exactly what we're saying. However, וכן להיפך, היינו שלפעמים הקדושה כל כך מועטת, sometimes the amount of קדושה that would be necessary to bring down the תורה to generate the אותיות, the מלאכים that could completely remove with the חרבא, with the with the עונש and total total מיתה to get rid of the רשעים, these forces from the world, it's not going to be enough. עד שהמלאכים הנבראים מחידושי תורה הם מיעוטי כח, the positive spiritual forces are going to be somewhat limited, less in their כח, שאין כח בידם לענוש את הרשעים בחרבא וקטלא.

They're not going to be able to totally remove the evil forces, ואין להם כח אלא להכניע את הרשעים בלבד ולהביא מורא בלבבם. There will be only enough כח to basically bring fear into the hearts of these רשעים. In other words, won't be able to remove the forces from the world, but it'll be able to subdue them so that these forces will not be able to prevent כלל ישראל from going into ארץ ישראל, ולא לענוש אותם בחרבא ולהעביר אותם, and not to completely remove them from the world.

רב חיים קרמר parenthetically over here puts this into the note and relates it also to what the פסוקים in the חומש about משה, that הקדוש ברוך הוא tells משה in ספר שמות כ״ג כ׳ that He's going to send a מלאך, send an angel to safeguard the Jews on the way to ארץ ישראל, and that משה רבינו at that point did not raise any objection or ask that הקדוש ברוך הוא Himself should accompany כלל ישראל. However, after the עגל הזהב, הקדוש ברוך הוא tells משה, 10 פרקים later, פרק ל״ג, that He's sending a מלאך to drive out the nations from ארץ ישראל. At that point משה רבינו says that, no, that הקדוש ברוך הוא Himself, as it were, should accompany the Jews.

And he points out over here, why is it that משה רבינו only the second time asked that הקדוש ברוך הוא should accompany the Jews, but the first time not? And he says because before כלל ישראל sinned, so then the power that would have been in that original מלאך was so incredibly great, and the level of the Jewish people's holiness was such that this this מלאך would guarantee that there actually would not be any opposition to them at all and they would not need to employ the sword of אדום.

However, after the עבירה, after the פגם, after the עגל הזהב, so then the power of this מלאך that would have otherwise accompanied them was minimal, and this angel would need to draw the strength of אדום, and therefore משה רבינו asks הקדוש ברוך הוא should annul the decree and insist and and דאווען, as it were, that הקדוש ברוך הוא should should accompany the Jews, and in fact, משה רבינו's prayers were answered and הקדוש ברוך הוא agreed to be with כלל ישראל in a more direct way during during משה's lifetime. However, this is also just by the way a lesson that comes up sometimes when we talk about when we talk about ראש השנה, that we דאווען we דאווען to הקדוש ברוך הוא that there is a spiritual system in place.

However, when we're able to, as it were, have a direction a direct relationship, directly access הקדוש ברוך הוא, אבינו מלכנו, so then we're able even to subvert the spiritual rules that are in place, the same way that I guess you could say that there's הנהגה נסית, that when there's הנהגה of נס, that הקדוש ברוך הוא interacts with the world separate and apart from what the other rules of טבע are that generally govern the world, there's also a spiritual טבע. There's a way that הקדוש ברוך הוא governs the world in a spiritual way, and when we're able to directly have דאווען directly to הקדוש ברוך הוא that הקדוש ברוך הוא should deal with us not through a מלאך, and we're able also to go around these spiritual the the spiritual טבע that were in place.

But in any event, רב Kramer goes on and says that as they approached ארץ ישראל, so then we have the the the משה'ס טעות, as it were, that we've been describing, and once the כלל ישראל were now in a lower position, the then the מלאך that would actually accompany them into ארץ ישראל, so then it would have less power, and then with the קדושה that was added with מיתת צדיקים, so then there was an additional קדושה that was renewed and increased to that מלאך, which factors into the מלאך that יהושע saw that was able to receive the power of the nations the the power of the sword to defeat the nations that would otherwise keep כלל ישראל out of the out of ארץ ישראל.

So we really see this פנימיות working its way into the פסוקים and into the story. Next, paragraph ט. ולפעמים גם להכניע אותם בלבד, even just to subdue these negative כחות, these negative forces. So, again, one one level would be being in a position to actually destroy, as it were, these negative forces. The the truth is we've discussed in the past that when there's total light, when there's אמת, so it's not even a matter of destroying the negative forces, but actually the falsehood, the שקר, the רשעות just evaporates. Once you pull the curtain off, so then it's not a question of there being two forces, one stronger than the other, but rather it's it becomes clear that there's only one there's only one truth, there's only one operative force, or there's one force at all.

The second idea would be to subdue these negative forces. ולפעמים גם להכניע אותם בלבד אין כח למלאכים האלו, there's going to be times that these spiritual כחות that are created from the letters from the תורה that do not even have the strength, as it were, שכל כך הם מיעוטי כח מחמת מיעוט קדושה כנ״ל, where the level of קדושה that is that is going to be available is not strong enough even to be מכניע, even to subjugate these forces of רשעות. And the question is going to become, you know, so now now what do we do?

Very interesting, just understanding that as we as we think about the קדושה, as we think about the fact that there's בעצם only הקדוש ברוך הוא in the world, what what are these forces of רשעות, what are we even talking about? All of it is really for us. All of it is really all all of this is really the playing field, the challenges, the universe in which we can come closer to הקדוש ברוך הוא. So to the extent that there are forces of רשעות, the forces of רע that are becoming more powerful in the world, or

that are that are becoming less powerful in the world, all of that is really ultimately a חסד, all of it is really the opportunity for us to be able to connect and to draw down and to make the world into a place of השראת השכינה. So it's not that we you know, that we're standing back almost helpless without control, what we're doing is we're describing the dynamic and the very real spiritual physics behind our עבודה, individually, as a community, as a כלל, in order to bring clarity and קדושה into the world.

ואין להם אלא הכח הזה, there's not going to be כח to directly address these negative כחות, but rather the only כח will be לעורר כח האומות על הרשעים, rather only כח to redirect the force that we would rather get rid of entirely, or rather be able to subjugate entirely. But there's another way to address these כחות. If we think about a person driving a truck or flying a rocket ship, the person does not have a stronger כח than whatever it is he's directing, but a person could be in a position where he can control a force that's greater than himself.

So in this case, the force, you know, we're talking about, let's say, driving a truck, the the truck is a כח, it's a כח הפועל, could turn the ignition in and you can drive it, and there's nothing really positive or negative about that force, but rather it's just a matter of utilizing it towards one end. Over here, it's interesting because we're talking about כחות of the אומות. So we have we have the the רשעים that we want to go against, and then we have the כח of the אומות, of the other nations, and we're going to take something that's not otherwise aligned with קדושה and be able to redirect it without the power to vanquish the רשעים, but in order but at least enough כח to be able to manipulate these forces.

So over here, we're going to say that what what spiritual force can be generated from קדושה? At least enough לעורר כח האומות על הרשעים המוציאי דבת הארץ, to be able to be מעורר, to stir the other nations against the רשעים, meaning, כמו עכשיו בגלות, in the state that we are, not going to go back, I don't have it at my fingertips, the other places that we've talked about the שכינה in גלות, the אורך ימים בימינה ובשמאלה עושר וכבוד, the times that we're in גלות, and הקדוש ברוך הוא is injecting and pouring and being משפיע divine energy into the world, even in terms of the כוחות הרע, even in terms of the כוחות that are not קדושה. If there was no divine energy there, they wouldn't exist.

Ideally, we would have a התבטלות and be a total pipeline with none of the ישות, none of the גאוה, none of the other considerations in between, and we would be totally connected, be מבטל ourselves towards הקדוש ברוך הוא. Once there are these other considerations in play, so that limits, as it were, and also diverts the divine energy, the שפע coming from הקדוש ברוך הוא, and the other אומות, the other nations, other ideas end up, at least בעזרת השם in the short term, hopefully soon we'll be moving towards משיח, but at least in the short term, until the רשעות כעשן תכלה, there's other manifestations and other outlets that that energy comes to.

So now that we're in גלות, the energy, there is a shift in the balance where the שכינה is in גלות, and there is certain power, certain authority that the other אומות have, שאין לנו כח לענוש בעצמנו את הרשעים אלא בדיניהם. And therefore, if we need to tap into and we need to access this energy, what we need to do is go where that authority is, by the אומות, and we're going to need to direct it from that perspective against the רשעים, בבחינת רשע מכתיר את הצדיק על כן יצא משפט מעוקל. So I'll use the note from Rav Kramer to give a little bit of background just to the פסוק. It's talking about Nevuchadnezzar's Nevuchadnezzar הרשע's wicked reign, and Chavakuk's תפילה concerning the Torah's weakened status, so in line with our תורה.

In the context of our תורה, this denotes the inability of the מלאכים to oppose the רשעים, because the תורה, which these angels were created, is accorded minimal status in context. They have no strength to implement the judgment against Nevuchadnezzar, but must rely on the crooked judgment of the nations to have him punished, which we are going to explore immediately. And he brings over here from the מבוע הנחל that the lack of Torah explanations due to the קליפות which surround and are מכתיר and beset the לב עליון give rise to the, like we said, the criticism against צדיקים, and this dynamic of the רשעים, by the way, surrounding the צדיקים, about the the קליפה surrounding the לב עליון, the ירושלים עליון.

This idea we've said before, that the קליפה surrounds the fruit, so ideally we should be able to tap into the פרי and the קליפה should just fall away or become subjugated, right? In other words, while the peel is attached to the fruit, so then the peel itself is productive, it's protection, it serves the fruit, it's really all coming towards, you know, towards one end. But when all of a sudden the קליפה has the peel becomes separated from the fruit, at some point it dries up and it falls away, but once it starts to take on an identity of its own, so then it just ends up being a blockage, instead of serving the fruit it becomes a blockage.

And this is the dynamic we're talking about, where the קליפה is separating, trying to prevent us from getting to the פרי, from getting to ארץ ישראל, from having full access to the Torah explanations from the חידושים we're going to get from לב עליון, all of it coming together. And ideally, we should be able to to subjugate, to come against the קליפה, so that the the the negative קליפה should just evaporate, it should go away. We've talked about קליפת נוגה before, where that can be directed to service the the פרי. But over here, we're looking for a way for the קדושה, for the פרי to find expression in a, notwithstanding the an environment where the קליפה has become powerful, where the the the קדושה seems to be receding into the background.

So what do we do? Again, at this point in גלות, אין לנו כח לענוש בעצמנו את הרשעים אלא בדיניהם. We have to utilize the forces that are already in place, בבחינת רשע מכתיר את הצדיק על כן יצא משפט מעוקל. That's why the judgment is coming out twisted, כי הרשע מסבב את הצדיק. The רשע is trying to prevent access to the צדיק, or in the context of our תורה, is trying to come against and slander ארץ ישראל, undermine the קדושה, undermine the benefits of ארץ ישראל, and we spoke about in the context of the מרגלים, ואין לנו כח בעצמנו לדחותו אלא במשפטיהם.

The only way to come against these רשעים is to utilize the the משפט, the laws of the אומות, which right now are in place and have authority, לדונו בדיניהם ולקבל מהם כח לרדוף את הרשע, to utilize the secular משפט, or the we'll see what that means in a second, in order to be able to go against the רשעים. So it's interesting, just parenthetically, there's, you know, sometimes there's different dynamics. On one hand, we could say, listen, the road to גיהנום is paved with the best of intentions.

You have all of the right the right thoughts and מחשבות, but at the end of the day there's ד' אמות of הלכה, there are there's right and there's wrong, or you're going to end up someplace, you know, notwithstanding one's stated intentions, where you don't want to go. Over here, and we have to rely on the חכמים just pointing this out as it hits me, there's an area where אין הכי נמי we need to achieve a certain goal, the reality is that the tools that we would other need otherwise need and utilize under the optimal circumstances

are not available to us, and therefore, given the arena in which we're operating and which our עבודה is, we need to utilize the tools that obviously we would rather not have to defer or have to engage with any sort of secular authority and revert to, you know, משפטם בל ידעום. We'll see that the the idea that משפט, when we when we talk about משפט, we talk about sometimes חוקים and משפטים. So it's easy to say that משפט makes sense and חוקים חוקים is much harder, it's things that we don't understand. The truth is it's the opposite. We understand that everything is divine divine רצון, divine expression, it's all תורה.

חוקים, it's easier to say, listen, from my perspective, my vantage point, I don't have a window into into the way that הקדוש ברוך הוא, as it were, thinks other than what הקדוש ברוך הוא reveals, and הקדוש ברוך הוא is telling me that this is that that this is the way to go, this is what makes sense, this is in line a way to be דבוק to הקדוש ברוך הוא. I understand that. משפט is very hard because הקדוש ברוך הוא gives us an access point where it also makes sense in terms of the way that we

think about it, and therefore, there's a fine line between saying that I relate to it in a way from from human wisdom, rather than say that that משפט is just as much of divine דביקות of as רצון השם as divine חכמה, חוקים משפטים, there's no difference. So we say משפטים בל ידעום, it's true that the גויישע courts, that secular law might be might almost seem to overlap and be very similar to the way that Jewish law that Jewish law operates, however qualitatively they're entirely different. When we relate to משפט, we relate to relating to expressions of divine will, and it's not just a matter of creating some sort of a civil construct so that society can get along.

So over here, he says the way to in in this state that we're at, where the קדושה doesn't have expression and there is authority and there is so the the idea of משפט, the idea of judgment and authority seems to have fallen within the אומות, that needs to be directed and utilized. Now let's let's continue. ודע שלפעמים הוא סיבה מאת השם יתברך שהרשע יחתור את הצדיק, this situation, similar that we had in one of the earlier תורות that when רשעים when people are coming against the צדיק, we said that that was divinely orchestrated because this

dynamic will allow this dynamic of conflict and the the the interaction between צדיק and רשע will actually ultimately allow the צדיק to be able to release and free up certain כוחות from the כוחות of רשעות to be able to triumph so that the רשעות will fall away. Right? If you have going back to our example, if you did have a fruit and a peel, so then the best way to have the peel fall away would be to extract the fruit from it from something that was otherwise trapped within it, and then the the peel stops having a function, if that example helps.

והצדיק אין לאל ידו לדחות את הרשע אלא על ידי משפטיהם, so the only way that the צדיק will be able to push away the רשעות will be to utilize the משפט that for the time being is trapped within the within the אומות, ועל ידי כח המשפט יוציא משפט דקדושה שנפל בין הקליפות, the idea of משפט בעצם is divine expression. Sometimes we talk about דין as a negative, the truth is that דין is not negative, there's a quid pro quo. Judgment operates in response to what to what a person deserves. In our world we there's the the מאמרי חז״ל that the world couldn't have been created with דין alone, not getting to those things now, and דין certainly represents certain גדרים that's not unbridled חסד and חסד and דין work together.

However, the idea of משפט בעצם is coming from הקדוש ברוך הוא, it's divine, and when the idea of משפט now is utilized in the hands, the the power of משפט is now utilized in the hands of some something that's not anchored in תורה, in the אומות and whatever their considerations are, this becomes an incredible distortion. משפט is משפטי אמת. משפט is בעצם a boundaries and גדרים and a structure within which to have an expression of אמת and of הקדוש ברוך הוא.

When the idea of משפט and judgment is in the courts and within the hands and that authority of the אומות, of of those nations that do not operate with divine considerations and דביקות to הקדוש ברוך הוא, so first of all, there's משפט is in the wrong place, as it were, if we if we could think about it in those terms, and second of all, it's going to ultimately be distorted, to add some, to take away, to adapt it, and any adaptation or changing of אמת, sometimes there's עת לעשות לה' הפרו תורתך, but the the idea of adapting something that's אמת, that's not in line with אמת'דיק considerations, ultimately provides a distortion, and a very strong distortion. Something that's an absolute lie will never be believed.

The strongest lies are something that's, you know, 95% true with a small distortion. Once משפט is in the hands of the גוים, it it it is a very a very strong distortion of אמת. צדיק הוא מוציאו מבין הקליפות. When the צדיק now dives in and he utilizes the משפט, which now is in the hands of the גוים, and directs it based on his considerations, ויצא המשפט מעוקל, he is able, as it were, to free up the משפט from being in a place where it's being wielded by the wrong by the wrong considerations. Now, we have to be very, very careful over here.

The note over here brings from the קיצור ליקוטי מוהר״ן that in the old print, it says קיצור ליקוטי מוהר״ן הישן, it says רק שדבר זה אסור לגלות בפני ההמון, שלא ילכו לדון במשפטי הגוים בשביל צורכיהם, ויאמרו שכוונתם לשם שמים. We are not do not take this we're talking conceptually, do not take this as a license or as a discussion of going to גויישה court, of you know, somebody anybody that that comes against me is obviously a רשע, utilizing secular means. We have a בית דין system, we have חכמים, we have we have רבנים and רביים, so that is not what we're talking about.

But conceptually, what we're saying is that there are times when the the the forces, as it were, we're going to stick to the תורה the way we're we're reading it and the way that the words, the way that we understand it, has to utilize these כוחות, could be in a secular court context and for in a conceptual way, in a spiritual way, now, instead of משפט being wielded in the hands of the אומות and the גויישה considerations, and instead of it being distorted, the צדיק, who is anchored in אמת, who's trying to come against the

רשעים, will now re- re-grab, right, will utilize for his purposes these forces of משפט in the correct context, with the correct considerations, and in the correct way, כי נתעקל בין הקליפות, because משפט is otherwise now grabbed and held by the קליפות, בבחינת ומשפטים בל ידעום, that that משפט דקדושה, like we said, does not belong within the קליפות, does not belong in the hands of the גוים, because even though they're utilizing these forces, this idea, this structure of משפט, but it's not it it's not true a true expression of divine משפט. It's the שכינה in גלות. The משפט is in גלות. ועכשיו הוא יוצא מעוקל ונתיישר מעוקל, וזה על כן יצא משפט מעוקל.

And now the משפט is going to come out of its state of being distorted, of being crooked, and it's going to be able to return to a state of קדושה. Paragraph 10: ולפעמים גם זה הכח אין להם, even the מלאכים do not have this כח, ואין להם כח לענוש כנ״ל, there's no כח with בחרבא קטלא, there's no כח to destroy the רשעים, ולא לענוש בדיניהם כנ״ל. Over here, the note over here noticed that this was the third degree that we discussed a few minutes ago, and now we're bumping it up, explains that where משפט is מעוקל, where it's grabbed, where it's by the גוים, so it could be that there is an advantage to going that route.

ולא להביא מורך בלבבם, not to bring fear into the hearts of the רשעים, ואין להם כח אלא להשתיקם בלבד, only to just silence the רשעים, not even to go directly against them, even to bring other forces against them, just to silence them, שלא לדבר סרה, that they shouldn't say anything against ארץ ישראל, בפנינו, at least not to come against the צדיק, right? Sometimes you see somebody who is he's a רשע, he's not interested, and you want to say, "Listen, religion is for consenting adults. You do your thing, I'll do my thing. I can't affect you.

You're you're doing something terrible for yourself, you're doing something terrible for the world, you're doing you're making all of the wrong decisions, and it pains me that I can't connect with you and show you that all of the ideas that you subscribe to and all of the behaviors and the מדות are negative. At least leave me alone. I don't want to hear what's wrong with my community, I don't want to hear what's wrong with the ישיבות, I don't want to hear what's wrong with שול, I don't need I have my own problems. I'm not interested in you trying to also keep me away from those people and those ideas that can have a positive a positive influence in me." This is the last level.

Obviously if we're talking about a Jew, so the חלק אלו-ה ממעל, we're not talking necessarily about רשעים, we're talking about רשעות. We don't דאוון for the רשעים to die, we דאוון for the רשעות to die, גמרא in ברכות, Rav talks about it. But over here, this is the last level, at least be able to silence the רשעים, stay in your corner, כדי שלא יכנסו דבריהם באזני המון עם, ולפעמים גם זה הכח אין להם, הכל כפי מיעוט הקדושה, and there are times that even that amount we don't have, says רב חיים קרמר. The reason we see so many Jews turn against their own people and heritage has to do with the lack of regard and inferior status of the תורה that's in the world.

Some people, they're תינוק שנשבה, they don't have access, they're influenced by the media and other people, it's very sad. But he says over here, were those people to include themselves in the צדיק's prayers and lessons, if they could only find a way to connect, have something resonate within them, such internal divisiveness and rejection would not exist. קדושה would be added above so that sufficient תורה explanations would be available to subdue the slanderers and redo the strife reduce the strife and quarrels. הלוואי that we should be in a place where we would have access to the קדושה, and then all of the other nonsense, all of the other considerations would would just fall away.

We are going to stop over here and בעזרת השם there'll be less time, we're going to get back on a track. פסח בעזרת השם יתברך is coming up soon, maybe we'll be in ירושלים by then or after then shortly. But we'll get through the rest of תורה כ and and start moving. At the end is also going to be the מעשה, the dream, the the vision that this was that this was based on, so we're going to go through that at the end of the תורה, we won't be able to fit it all in together,

and then בעזרת השם move forward to תורה כ״א.