LM 20.5 — Tisha Tikunin, Part 5 of 6 · תורה כ׳

תורה כ, we are up to אות י״א. Some treasures await us today for those of us who are doing דף יומי. Today's דף was literally on point, ויקם מלך חדש, going into the beginning of the slavery in מצרים. Now we are learning תורה כ and also will tie into some ideas relating to the הגדה, relating to the ארבע כוסות. Just to sum up where we are, try to keep it somewhat high level, but still to just remind us so that we can relate to some of the concepts as they continue to unfold and get sewn back together. Now just to help us out, if you'd like, you can take a look at the summary from Reb Chaim Kramer, the English version, page 225. This will help guide us through the summary.

Paragraph one: when the נשמה, the נשמה in the world שעל ידה נתגלה ביאורי פירושי התורה, there's a נשמה that's able to have access, מסובלת בייסורין, we'll talk a little bit more, the nature of this suffering, the nature of these ייסורין that is necessary for the קנין of תורה, for ארץ ישראל, for עולם הבא. But this נשמה called ברק כגחלי אש, the תורה is essentially a צמצום of of רצון השם, ישראל ואורייתא וקודשא בריך הוא חד הוא. So, when this נשמה, this נשמה of כלל ישראל that's able to have access, that's able to connect us with the ביאורי פירושי תורה in this world, but when this נשמה is נסתלק, it's removed, or it's it's otherwise נצטנן, it's otherwise cooled off, we explained in the שיעורים, so now there's going to be a loss of access.

It's when this נשמה brought down the תורה, it's not that we now have access to the תורה, they were literally drawing a connection between us and הקדוש ברוך הוא, we didn't take it into our realm. So now that this נשמה, this conduit to bring this down, is no longer with us, then this clarity, the אמת from the תורה, is going to be lost to us. This could cause, רחמנא ליצלן, this עורר מריבה על צדיקים, this could cause fights on the צדיקים, a quarrel that breaks out against the צדיקים because people can maybe חס ושלום think that the צדיקים are coming from their own motives, or they'll confuse things that that צדיקים said. Something that seemed so clear sometimes seems much more opaque later on.

We discussed in the context of of the פטירה of מרים, and in going into paragraph two, we said, well now, we need to we need access to the תורה, so how is a חכם going to be able to be ממשיך, to be able to draw down these ביאורי תורה from the לב העליון, which was we said the the source of where these explanations, this תורה is going to come from? He has to open up to gain access to the לב העליון is going to be through pouring out, צריך לשפוך שיחו בתפלה לפני השם יתברך. He has to pour out his heart in תפלה.

Whenever in some of the הגדות they talk about the סדר, as generally speaking, we need a העלאת מ״ן, we need to have a to trigger something down below to correspond that הקדוש ברוך הוא would respond coming from above. Do we discuss in the סדר that it's that it's its אתערותא דלעילא that הקדוש ברוך הוא generated from above, but generally we say that we have to generate something from below, and it's going to correspond to a corresponding שפע from הקדוש ברוך הוא. So the way that the צדיק does this is he stirs his soul with תפלה.

Now, this תפלה is not just himself before he's before he gives the דרשה, before he reaches out to ascend to the תורה, so what's going to the corresponding תורה that's going to come down is going to be in line with his תפלה. How does he maximize that? So paragraph three, we said he has to bind himself to the people that he will be addressing. Once he once he is מקשר himself to the people, if he's דורש ברבים, he makes it into a תפלת רבים, so then the תפלה will incorporate those who he is addressing, and

the corresponding תורה, there will be a חלק of the תורה, not just that people come to hear from the חכם, come to hear from the צדיק, but there will actually be a חלק, it's going to resonate within them. Paragraph four: the listeners will also benefit, says Reb Chaim Kramer, that their evil will be subdued. As they come, we've spoken in the last few תורות, the idea between learning from a ספר, between learning from the תלמידים of a צדיק or of the חכם and learning directly, when they encounter the צדיק and they have this dynamic where

the חכם הדורש is מקשר himself to those who come to hear him, so first of all they are incorporated within the תפלה, but also they are the the רע within, they're going to be מכניע the רע within them, and now this this righteous צדיק, this חכם, is going to be able to draw down the teachings, I'm reading from the note over here, through the י״ג מדות שהתורה נדרשת בהן, which correspond to the 13 תיקונים of the beard. We are talking over here about the ט' תיקונים, so we're going to come back to that, but the there's this process where now the צדיק who the original The נשמה that had the connection to these teachings is no longer with us, so how do we gain access?

Through a צדיק דאווענינג, but not just דאווענינג, being מקשר himself to the רבים, being מכניע the רע individually, the people who have the רע within them subjugated, and therefore now that they're incorporated in the תפילה, this will result in a tremendous level of תורה, tremendous clarity coming down from the לב עליון. However, the צדיק has a dual role. On one hand, a leader has to put in place a structure, there has to be certain guidelines. So when a צדיק is talking to those in his charge, the leader of the generation is talking and dealing with those in his charge, there's one attitude.

When the צדיק however turns around and is looking upward, is initiating that תפילה towards הקדוש ברוך הוא, the prayers must be entreaties of a beggar and not the demands of one who has earned reward. So even though the צדיק is in the position that he's in because of the מצוות that he performed, he is not asking in his own זכות, there's no entitlement there whatsoever, but rather the תפילה is coming as entreaties, as somebody who is owed nothing. And therefore, the צדיק has to be able to wield the right the מטה, the staff, when he's talking to or dealing with those in his charge, but he has to be coming from the right attitude in order to effect the appropriate reaction, the appropriate consequence.

Now, to the extent that the צדיק is able to do this, then he will be able to be זוכה to the תורה ביאורים, פירושים, and in the merit of this תורה, these תורה explanations that he's able to bring down, the שכינה can be שורה, he will be able to also get into ארץ ישראל. How? Well, there are going to be these oppositional forces. There's a קליפה surrounding the לב עליון, the ירושלים of above. How is it that the צדיק and ultimately כלל ישראל will gain access to ארץ ישראל? They will have to take the sword of אדום to subdue those who are trying to slander ארץ ישראל. Now, if everything is done totally appropriately, then there will be no need for warfare, there'll be no need for weapons. But it's a sliding scale.

To the extent that כלל ישראל needs to gain access to ארץ ישראל, and there still are those powers around them, well, the sword, the חרב, is not inherently one of the כוחות of ארץ ישראל. However, כלל ישראל can gain access to this power this power of the חרב, this power of the sword, which בעצם is a power of אדום, and they can now use this, they can direct it towards those who are slandering ארץ ישראל, who are trying to undermine the קדושה. We just had in the סדר the חכם and the רשע, right? The question is asked, why is not the צדיק and רשע, or the חכם and the טיפש?

I heard בשם the מהרל, I didn't see it inside, that the רשע is really is really, I believe the language that I heard quoted from the מהרל, is a חכם להשחית. The the The חכם is not somebody who knows everything. Look at his question in the סדר, he's somebody who's asking questions about the basic הלכות. It's somebody who has a desire to attach, a desire to learn, a desire to understand and incorporate. The רשע's question in the הגדה is incredibly similar to the חכם. It's incredibly nuanced, other than the fact that the הגדה teases out the the idea that the חכם seems to be cynical. It's a לץ.

It's somebody who understands, like we had by קרח, to understand that why should it be that a בגד that's כולו תכלת needs ציצית, why should a room full of ספרים need a מזוזה. To understand the נקודות and then change one thing to introduce a cynicism, to stand apart, that becomes the רשע. So really it's the difference between the חכם in the positive way and the חכם להשחית is a is a לץ, is a cynic. So over here, all of these forces are not subdued. To the extent that כלל ישראל needs access to ארץ ישראל, they need to subdue the slanderers who are speaking badly about ארץ ישראל.

To subdue them, they need to get the חרב from אדום, because this force of of destruction, even if they're going to use this force of war, this חרב, for positive purposes, it's not something that's בעצם inherent to כלל ישראל. Ideally, we should have just full שלום, full שלמות. There should not be a need for any of these forces of opposition, these these forces of רשע, כעשן תכלה, they should just evaporate. However, in the in in the status the way it is, we need to subdue these קליפות, and therefore, in order to get the חרב from אדום, the power that's going to be able to access this will be the מלאכים, these spiritual forces that are created from the words of תורה, from these revelations of the of תורה that the צדיק brings down.

However, the amount of force that these מלאכים, that these spiritual forces that were generated from the צדיק's תורה will have depends on the the the level of תורה, the level of רוחניות that came down, which again was in response to the צדיק who was able to be מקשר himself. self to the רבים and ultimately generate that תפילה. So therefore, there are going to be times, again sliding scale, there are going to be times when that חרב that can totally subdue these רשעים that are that are slandering ארץ ישראל is not going to be available, and

depending depending on the level of that תפילה and on the level of that תורה came down, it might only be enough to the מלאכים might only be enough to either put fear into the hearts of those who are slandering ארץ ישראל, but not to implement judgments, or even to be able to have to literally say, "No, the the גוים are in control of the courts, they're in control of the משפט, but we need to utilize the משפט of the גוים in a certain way in order to to towards towards the righteous משפט. We need to so to speak free the משפט, utilize the משפט that is in גלות by the גוים and utilize that towards our purposes.

And sometimes we can't even do that, and the only thing that can be available is literally just to silence the evil words so that it cannot it's not going to influence the common people." So now we're going to see these ideas represented in the פסוקים as משה רבינו was coming with כלל ישראל and they wanted to go to ארץ ישראל through אדום. I'm just going to read the פסוקים, and then we're going to we're going to go through the פסוקים in the context of the תורה. Says, "וישלח משה מלאכים אל מלך אדום." משה רבינו, the חכם, the צדיק, sent מלאכים. We just discussed the מלאכים in the context of these spiritual forces going towards אדום, the חרב, but we'll we'll flesh that out.

So, "וישלח משה מלאכים אל מלך אדום," he sent these מלאכים to אדום. "כה אמר אחיך ישראל," this is what your brother ישראל says, "אתה ידעת את כל התלאה אשר מצאתנו מצא מצאתנו מצאתנו," that you saw the suffering that we encountered. "וירדו אבותינו מצרימה," our fathers went down to מצרים, "וירעו לנו מצרים," and the מצרים they mistreated us. "ונצעק אל ה' אלקינו," and we cried out to הקדוש ברוך הוא, the תפילה. "וישלח מלאך," and הקדוש ברוך הוא sent הקדוש ברוך הוא heard our voice and sent a מלאך, "ויוציאנו ממצרים," who took us out of מצרים. "והנה אנחנו בקדש עיר קצה גבולך," and we are now at קדש, a city that is at the edge of your boundary, of your territories. "נעברה נא בארצך," let us pass through your land.

"לא נלך בשדה ובכרם," we will not go through the vineyards and the fields. "ולא נשתה מי באר דרך המלך נלך לא נשתה מי באר," we won't drink from the any of the water in your wells. "דרך המלך נלך," we will go on the on the paved way, on the government way, the king's road. "ויאמר אליו אדום לא תעבור בי," אדום said, "No, you cannot pass through me. You're not going to be able to pass through our territories. פן בחרב אצא לקראתך, or I will greet you with the sword." כלל ישראל was not able to get the power of the sword from אדום.

"ויאמרו אליו בני ישראל במסלה נעלה ואם מימיך נשתה," so the Jews said, "We'll keep on the path," we'll see the difference between the first and the second, "and if we drink any of your water ונתתי מכרם," and we'll pay the full price. As we unfold this תורה, we're going to see this the מלאכים were not strong enough for the first level because after the מעשה of מי מריבה, the תפילה that משה ultimately דאוונד because of the way again on our level we can't speak really of משה רבינו's mistake, but what חז״ל tell us that the

way that משה רבינו hit the rock, the way that that תפילה was, it didn't bring down the תורה that was necessary to take the חרב from אדום, but rather the lower levels to only to be able to try to get past to undo the forces that were keeping them from ארץ ישראל. So now the lower levels, "ונתתי מכרם," we'll pay for the price, "רק אין דבר ברגלי אעברה," it is of no concern of no concern, only with my foot I will pass through.

"ויאמר לא תעבור," and אדום said, "You cannot pass through." Now, paragraph in in the text: וזהו, after the פרשה of מי מריבה where משה רבינו had hit the rock and and he was able to whatever degree it came down, he was able to ממשיך these ביאורי, these חידושי תורה, so now it became these this generated the מלאכים that were going to be the שליחות to the מלך אדום, "וישלח משה מלאכים אל מלך אדום." משה רבינו wanted that they should be able to go through אדום to access ארץ ישראל. מלאכים הנ״ל, what did משה רבינו send? The מלאכים, these forces, as it were, we're speaking in the פנימיות, that were created from the אותיות of תורה that משה רבינו drew down, that the חכם that's מחדש brings down from the עליון with the תפילה.

מלך אדום כנ״ל, משה רבינו sent these מלאכים to be able to get the חרב from אדום to access the forces now that he brought down the תורה and it generated מלאכים, so משה רבינו wanted to be able to take the כח of the חרב of אדום to to subjugate the forces that were that would undermine access of כלל ישראל to ארץ ישראל. And he said, "כה אמר אחיך ישראל," what's אמר? What was generated from the sayings of תורה? היינו המלאכים, these are called אחים of ישראל, אלו נתהוו ממאמרות טהורות של ישראל כנ״ל, so generated from the אמר, from the אמירה, from the תורה, the the the אחים, the bro- אחיך, the the your brothers, the מלאכים were created.

These are called אחיך ישראל, the brothers of ישראל, בבחינת יתן אומר, we quoted this פסוק, Hashem gives the word, המבשרות צבא רב. Through the מאמרות טהורות, through the יתן אומר, so then צבא רב, a multitude is created, meaning the מלאכים, these spiritual forces. And משה רבינו continues on and says, אתה ידעת את התלאה אשר מצאתנו. You saw the troubles that we encountered, וירדו אבותינו מצרימה, and our fathers went down to מצרים. אתה ידעת, ודייקא, we're speaking specifically about דעת, כי כל העונשים, that all of the punishments, all of the hardship that came to כלל ישראל was a פגם in דעת, כי כל העונשים על ידו, ובפרט גלות מצרים שהיה על פגם הברית כידוע. Now we're introducing this now.

We have not we have not spoken about this specifically, but what we're going to say now is that it was a פגם in דעת, which is equivalent to the פגם הברית. The notes over here discuss from the from the ספרים that כלל ישראל went to מצרים, it was I'm just going to read this out and I don't I can't comment further on it, it was a גלגול of the ניצוצות of of קרי, whatever it means that there was a certain period of 130 years after the חטא that אדם הראשון separated from חוה before שת was born, and during those years there was a certain קליפה that was created, and it was a it was a תיקון for this קליפה, for these ניצוצות, that כלל ישראל went to מצרים.

And we're speaking about this as a פגם in דעת, and we're associating a פגם in דעת with פגם הברית. ועל פגם הברית בבחינת חרב נוקמת, ועל פגם הברית חרב בא. Because of a פגם הברית, that is why destruction comes. I'm going to read a little bit from the note over here to try to round this out because otherwise it's hard, the continuation is hard. So he says over here, again the note in the version I'm using is רב אליהו עטייה שליט״א, so he says, לכאורה יש להבין, we have to understand until now we haven't mentioned פגם הברית.

Until this point we've been saying why does חרב come, why does why does destruction come, it's in order to the the idea of חרב is associated with those רשעים who are trying to undermine undermine ארץ ישראל, and they're trying to slander ארץ ישראל, and the reason that we need this חרב is because we need now now we now need to fight back. And he said over here we seem to say that the reason that these forces are coming against us is because of פגם הברית, and therefore the תיקון we need, the תיקון in דעת is a תיקון in פגם הברית.

So, he ties together this idea that we said the צדיק when he brings down the תורה, the מלאכים that get created will ultimately be in line with the level of קדושה, the level of the תורה that was brought down. The תורה is brought down from the תפילה, from the צדיק being מקשר himself to the רבים. Part of that process is that the רע within the people who the who the who the צדיק is מקשר himself to, it's a subjugation of that רע.

The רע הכולל is תאוות ניאוף, and therefore, to the extent that the תורה is brought down, and that we're able to be מקבל the תורה and being able to ממשיך the תורה, we also have be have to be a כלי, that depends on the subjugation of רע, that that's what generates the תפילה from being generated going upwards in order to be bring this תורה down, so so that we can generate מלאכים and get the חרב to go against these forces that are keeping us from ארץ ישראל. So the תאוות ניאוף, the פגם הברית is also mixed in to the level of the תורה that can be we can bring down, and also to the extent that we can be a כלי for that תורה. So again, ועל פגם הברית חרב בא בבחינת חרב נוקמת.

A vengeful sword, that through פגם הברית, then people will get unfortunately will bring punishment through a חרב, והוא ממונה על החרב. And it's אדום that's appointed over the sword, so we're relating this actually to because of the פגם הברית that's where the sword that's where the כלל ישראל originally ended up going down to מצרים to have this תיקון הברית. And now, in order to as leaving מצרים and going towards ארץ ישראל, having to take over, having to assume this power of the חרב, gain access to this power of the חרב to to subdue those forces that are keeping כלל ישראל from from ארץ ישראל.

ווייטער, וירעו לנו מצרים, and the מצרים mistreated us, ונצעק אל ה׳ אלקינו, and we screamed out to הקדוש ברוך הוא, a צעקה, a תפילה, וישלח מלאך, and הקדוש ברוך הוא sent a מלאך, פירשו חכמינו זכרונם לברכה, what's a מלאך? In this context, זה זה משה, ויוציאנו, and it's proved that in this context that משה רבינו was the was the מלאך in this case, the messenger what הקדוש ברוך הוא had sent to be able to take כלל ישראל out of מצרים, כי פגם הברית הוא פגם דעת. Now, the reason that through the צעקה, that's what that's what initiated the process. In the הגדה, what what started the process? ונצעק, process, ונצעק. Through the צעקה, that's what would what was the immediately preceded that generated the process for גאולה.

That was through משה, כי פגם הברית הוא פגם דעת. A פגם in ברית is associated with פגם דעת. We say בבחינת וידע אדם את אשתו, right, that when a דעת is not just it's a connection, it's התחברות, it's an attachment. When we have חכמה, what's between חכמה and דעת? חכמה is knowledge, you can tell me something, I can know it. Truly integrated knowledge, by necessity, generates an emotion, it generates an action. When you truly know something, you know that gravity exists. You don't have to remember that something doesn't fall up. If you know that something is a dangerous situation, it's going to it'll make somebody maybe shiver, right, they'll they'll gasp.

When when a person knows something in a fully integrated way, so then that goes to the that goes to the heart of of who a person is. Any emotion is ultimately generated, actions are ultimately generated by taking in what's around us. So, what's the difference between that and other information? דעת is a much more integrated, personal information. It comes from, we're talking about לב עליון, right, it goes into the into the לב, into the operating system of a person. So, we also call וידע אדם וידע אדם עוד את אשתו, the idea the idea of of דעת also is in when there is a a full attachment, a connection between a man and wife, causing that שלמות. And therefore, and therefore, פגם הברית is the same over here in our context as פגם דעת.

והקול הוא מעורר הדעת. Now, קול, ונצעק, תפילה, קול is a tremendous power. The נפש החיים, תניא also talks about the idea that there is מחשבה, דיבור, and מעשה. We're able to create, we're able to generate spiritual realities through our We live in the עולם העשיה, so we think that עשיה is the עיקר, but the truth is, is in in a certain sense, מחשבה is on a on a much higher level. Right? If you have an action without any כוונה, without any מחשבה, so the question is, maybe you're a person's even מתעסק, they don't even realize they're doing something.

A person picks up a לולב without even realizing, we're not talking הלכה now, but in in a certain sense, a person who has a מחשבה, it it would be like the difference, the example that we've used before, is if you say that the the code in the programming of a computer is, let's say, the מחשבה, and then what what appears on your screen, whatever the code is supposed to accomplish, is the עשיה. If there's a a scratch on the screen, the way that it appears, that's much much less goes to the heart of anything than if you would change around the code. So, מחשבה is all the way at the top, and עשיה in it's less ephemeral, I guess. It's more tangible.

We have we have the we we can grab onto the מעשה, but מחשבה is actually on a higher level. What's דיבור? דיבור brings the מחשבה מכח אל הפועל. דיבור is able to quantify something. The דיבור is able to take a מחשבה that's more abstract, and it's able to achieve something that brings it into the בריאה, brings it into the reality. We talk about the creation in that in in the ten מאמרים, right? We actually the the הגדה, there are those who link the עשרה the the ten מכות to the עשרה מאמרים that the world was created, to the עשרה דיברות. So, we we say over here, קול is מעורר דעת. Working backwards, that קול actually is מעורר דעת.

On one hand, you can take something that one knows, and that can generate a קול, but when a person takes קול, it's all integrated, the מחשבה, דיבור, מעשה. A person can use קול to be מעורר his דעת, בבחינת קול מעורר הכוונה. There's a whole note over here that brings from גמרא, from talking about חסידות, it brings from a גמרא in ברכות and the רא״ש over there. It talks about that that the שולחן ערוך says that a person is supposed to דאווען quietly. And he brings the the רא״ש: אמר מר: המשמיע קולו בתפלתו, הרי זה הרי זה מקטני אמנה. There's something very intimate about whispering. A person doesn't have to yell, talk any louder or lower in order for הקדוש ברוך הוא to hear, חס ושלום to say that that it's מקטני אמנה.

אמר רב הונא: לא שנו אלא שיכול לכוין את לבו בלחש. However, אבל אם אינו יכול לכוין לבו בלחש, if he can't tap into the כוונה, so then מותר אפילו בהגבהת קול. Again, ask your own local Orthodox rabbi. Go through שולחן ערוך, the סוגיא, but he brings over here that if it's If his כוונה is going to suffer, a person needs to דאווען louder in order to generate his כוונה, so then he can דאווען louder. But what we see from this from this רא״ש In the גמרא, in הלכה, is that קול is מעורר כוונה. Now this only applies if somebody is דאווענינג ביחידות. הני מילי ביחיד אבל בציבור לא, מאי טעמא דילמא אתי למיטרד ציבורא. Person is not allowed to distract the ציבור.

But in any event, we see this idea that קול ונצעק is מעורר דעת and what we're trying to achieve in our תורה is a תיקון in דעת which is a תיקון פגם הברית, which is what ultimately generates the תורה, the מלאכים, to be able to get the חרב to go into ארץ ישראל. ובשביל זה ונצעק וישמע את קולנו. That when there was a scream of תפילה, קול of תפילה והקול מעורר את הדעת, as וישמע את קולנו, הקדוש ברוך הוא heard our קול and קול is מעורר דעת. So we see that קול תפילה which is able to bring a rectification, it's able to be מעורר דעת is also going to be מתקן פגם הברית.

At that point וישלח מלאך, which in this context that משה בבחינת דעת, משה is בבחינת דעת, because he was able to be מתקן דעת, מתקן פגם הברית, which is, we said, is to subjugate the רע of the people through the ונצעק, through the תפילה. At that point, ועל ידי התגלות הדעת כתיקונו, אז ויוציאנו. That's how they were able to get out of מצרים. ובשביל זה אומרים את ההגדה בקול רם. It doesn't get better than this in terms of connection. הלוואי we should have learned this before the הגדה. Therefore, אומרים את ההגדה בקול רם. The הגדה has to be in קול רם.

And we are articulating, we tell it, I believe if you look in, I think there's a רש״י, maybe in תרומה, when it talks about the מנורה, the branches of the מנורה, use a לשון of נגד or something along those lines to be stretched out. We say the הגדה, we we tease things out and we articulate it. It's not just, okay, we know we know already what's incorporated. The Jews went free. I think I saw also in הגדה that I had this year that the מלבי״ם brings from הגדה that unlike שיח, unlike conversationally, just saying things out, it also implies חידושים, that we tease things out of it. But over here, it's בקול רם, כי הגאולה היתה על ידי קול, because the גאולה, the redemption came through קול. What's קול? It's מעורר דעת.

It's מעורר תיקון הדעת, which is מעורר תיקון פגם הברית. פגם הברית is how the how the Jews ended up, because we said of those 130 years by אדם הראשון, how the Jews ended up in מצרים, that's what generated the חרב. How do we go back against the חרב? How do we undo that process? Through the קול, through generating כוונה, through תפילה בבחינת וישמע את קולנו. ובשביל זה נקראת בשם הגדה להורות על תיקון הברית, and that's why it's called בשם הגדה to tell us that you have to use קול. It has to be בקול רם, a loud voice to be מעורר כוונה, to be מתקן דעת and תיקון הברית בבחינת ויגד לכם את בריתו בבחינת הפסוק ויגד is the הגדה בקול רם, בריתו which is the the to be מתקן the ברית.

And therefore, and therefore, in order at the שעת גאולה which is every single year by פסח, we say that הקדוש ברוך הוא created certain זמנים, those זמנים there's a זמן for a total התחדשות. What's that time? That time is ראש השנה. How do we know? We look back and we see the greatest התחדשות ever was the first ראש השנה, אדם was created, we can tap that same power is in the בריאה now. הקדוש ברוך הוא creates the power for the rest of the world. There's a power of חירות, there's a power of גאולה. That כח of גאולה, in other words, if you think about like a carousel, you think about different slots, there's 365, 364, whatever it is the days of the year, the months of the year, not going to that now.

הקדוש ברוך הוא created those כחות within the world. And if you think about a spring like a Slinky, right, so the spiral of time, we're coming back to those same times. When we have a פסח, we have literally the same כח הגאולה that when it was when it was employed, it was able to have the greatest גאולה, גוי מקרב גוי. כלל ישראל came, a nation that was created in a different land with a different culture, with within a different language, and they are able to not only to to go free as a bunch of as a group of individuals, but to literally create a culture from within from within coming from another nation, right?

It it says that I think one of the מדרשים, I can't remember now, says as if it's like a a calf being born, when the when a mother is pregnant with a calf, so עובר ירך אמו, it's part of the mother animal. When it's born, it takes on a different identity, a totally independent identity. This זמן of גאולה, the ultimate גאולה, we tap into. How do we do it? Through קול, through תפילה, through ונצעק. ועיקר המצוה ביין. How is this מצוה, the הגדה, is in the context we say it by the four כוסות of יין? יין specifically להורות על תיקון הדעת, יין specifically and not not a different משקה, is associated with תיקון הדעת, with תיקון הברית, בבחינת בחמרא וריחני פקחין. It's a גמרא in סנהדרין with יין and בשמים.

So this causes that a person should have דעת, should have a תיקון הדעת. בחינת תירוש. Now wine can really go either way, it can open up דעת, but I guess it depends maybe what's beneath the surface, because חז״ל tell us that יין is called תירוש, דגן ותירוש ויצהר, right? Why? זכה, if a person is merits, he's holding in a place, he knows how to be careful to drink wine in a measured amount, נעשה ראש, then it can bring ראש, מוחין, דעת, היינו דעת. However, if a person is not holding by that, they drink it in an unmeasured way, then the the raw power is there, but ultimately it'll cause a פגם הברית, we associated earlier on with poverty, a person can can, חס ושלום, it can be used the wrong way.

Now a person has to know themself and to be able to utilize to channel this in the appropriate way. But what we do see is that this הגדה, the הגדה בקול רם that's מעורר the דעת is also specifically in the context of wine which has the capability to be מתקן דעת. אעברה נא בארצך. So going back, going back into the context of of the what what's happening over here with משה רבינו encountering the מלך אדום, he says please let us pass through your land. שרצו לילך לארץ ישראל דרך כוחו של אדום כנ״ל. They wanted to pass through the land to ארץ ישראל by way of the forces of אדום.

לקבל ממנו כוח לענוש את הרשעים, and to be able to to assume some of these כוחות, to be able to be in the in the primary position vis-a-vis אדום, where they would be able to take on some of these כוחות that were inherently of אדום, but to utilize them for their purposes to subjugate, to get rid of those forces that were keeping them out of ארץ ישראל. בחרבא וקטלא, so that they can employ the to employ these these I guess in a certain sense which inherently a destructive force against those who are who are slandering ארץ ישראל, כדי שיוכלו לילך בדרך המלך, so that they can go through דרך המלך. What's דרך המלך? מלכו של עולם.

Upon entering into ארץ ישראל, כלל ישראל would be able to go on דרך המלך, the דרך in עבודת השם, being able to go מדרגא לדרגא, one level at a time, to be זוכה to ארץ ישראל. We'll just mention over here, the פרפראות לחכמה, we actually mentioned this earlier on in the שיעורים, that when רבינו was giving over this תורה, he started, he really he spoke about ארץ ישראל at the beginning of the תורה, and he said: מי שרוצה להיות יהודי, דהיינו לילך מדרגא לדרגא, אי אפשר כי אם על ידי ארץ ישראל. That one who wants to to to be a יהודי, and and this this is define himself as a יהודי, this is a person who's on דרך המלך.

This is a person who is on a path towards growth, a path towards getting close to הקדוש ברוך הוא, and the way towards this is דווקא in ארץ ישראל. And we'll mention I'll come back and mention a brief thought about that in a second, actually. ולא בשביל תענוגי העולם הזה. The כוונה of going to ארץ ישראל, ארץ ישראל is the land of of חלב ודבש. There's a tremendous there's a tremendous amount of of physical תענוגים that are accessible through ארץ ישראל. However, the כוונה of going to ארץ ישראל was not for these תענוגים. וזה לא נלך בשדה ובכרם ולא נשתה מי באר.

This is what they said to the king of אדום, that we are not going to go through the vineyards and the fields, that we're not going to drink from the from the מי באר, from this water. זה בחינת תענוגי עולם הזה, that they that the the Jews were not going to benefit from the תענוגים of this world. כל זה אין רצוננו. This is not our רצון. This is not our will. This is not the reason. The reason that we want to go get gain access to ארץ ישראל is for the זכות of the תורה. אלא רצוננו, דרך המלך נלך, כדי שלא ימנעו אותנו הרשעים מלילך בדרך מלכו של עולם.

כלל ישראל were telling the מלך אדום the reason that we want to pass through אדום, the reason that we want to get into ארץ ישראל is not for the this-worldly considerations, it's not for the self-centered considerations. We are passing through אדום only to gain the the the חרב, the קטלא, to be able to utilize that against the oppositions so that we can get to ארץ ישראל. However, we we only want it so that the רשעים are not going to prevent us of getting ארץ ישראל so that we can follow the the דרך of the מלכו של עולם, a path of spiritual growth.

So, I just wanted to mention a couple of ideas quickly, not specifically in this text, but something that I I think perhaps lends lends a little bit of flavor to the discussion that we're having. The an act can really be defined by the by the כוונה, not just not just that it could be better or worse in terms of שכר, but it defines the act itself. We discussed earlier on in in one of the תורות the idea of of אכילה being essentially a process I'm going to mention one other point.

I remember seeing, I think I saw from רב Dessler in the fifth חלק of מכתב מאליהו, I believe that this is what he says, but not quoting directly, I haven't seen it in a while, there's a question that comes up in line with this idea that we're mentioning, that it says הקדוש ברוך הוא gives רשעים, that צדיקים will have יסורים in this world, which we mentioned at the beginning of this תורה, and their reward is saved for the next world, and רשעים will have their reward in this world, and and therefore they'll they'll get the reward for the small acts that they did in this world and their true spiritual consequence will come in the next world, that way they don't have to get rewarded in the next world.

And the the question comes up, I think once you ask the question it's a obvious question that comes to the surface, we'll ask it from the point of view of the רשע. הקדוש ברוך הוא does not hold שכר from, withholds שכר from any בריה. הקדוש ברוך הוא doesn't hold שכר from any person. This רשע, so maybe unfortunately he spent the majority of his life doing עבירות, but למעשה he had a few מצוות. So הקדוש ברוך הוא is a loving God. הקדוש ברוך הוא בעצם wants to give the maximum possible. This person, unfortunately for him, is not getting a lot of reward. Why should he be in a position where at least he's not going to get the true spiritual reward for the מצוות that he did?

It seems to be it seems to be unfair. At that point it's game over for him. He's he's dead, it's after a hundred and twenty. הקדוש ברוך הוא is not trying to to stick it to anybody, חס ושלום. Why shouldn't הקדוש ברוך הוא give him the שכר that he deserved? And the way that I remember the answer is in line in line with this idea. A person can want an act, he could want כבוד, a person can want to give. Sometimes a person gives and they might even become uncomfortable with the idea of כבוד.

Maybe they're they're they want to give, but they or they want to do something and they're having a difficult time pushing themselves over the edge, and maybe they they can utilize a שלא לשמה הבא לשמה, but what they're really doing is they're they want to engage in a spiritual act even if there's a physical component. Sometimes a person wants כבוד, okay, or a person wants pleasure, and therefore the way to get this, the way to get כבוד, they get put their name on a building, they're in a religious community, they're going to do an act that might otherwise seem to be a spiritual act, it's a מצוה, it is a מצוה, and yet what they're really doing is they're doing something that's a self-centered act.

If a person is truly a רשע, then even the מצוות that they do happen to be spiritual acts, but בעצם, because of the כוונה, they're actually there's a profound difference, actually it's categorized as a self-centered act. It's בעצם a this-worldly act. And therefore it's not that הקדוש ברוך הוא is ושכר מצוה בהאי עלמא ליכא, how could there even be enough reward in this world to give שכר for the act that the רשע did, it's because בעצם בעצם the act that the רשע did was בעצם a this-worldly act. That's why it says פת במלח תאכל, We talked in the beginning that this, that this נשמה, a נשמה that's bringing down חידושים וביאורים תורה from from outside of this world.

The תורה is not of We have the תורה in this world, but it's not of this world, right? The The The חידושים, what's a חידוש? Something that's being brought down from without. How is it that a נשמה is able to bring down חידושים? Again, this is my take on it, but I think it gives a little flavor. How is it that to tap into חידושים? So, if a person is a physical person, a person that is limited to things in this world, so then they're not going to have things access to things that are not of this world.

A person who's בעצם identifying as something outside of this world, so we we label them as these ייסורים because he's not engaged in the הנאה of this world, but he wouldn't get הנאה of this world, right? If I mean, להבדיל, if you could have let's say different dog treats, so now all of a sudden this person tastes the dog treat and he thinks that it's disgusting, and a dog could say, hey why is this guy shunning these this is this is the cream of the crop, this is the best dog food. The answer is cuz I'm not a dog. A person who does not identify as a physical being, and he sees something that's incredibly lavish, he'll be turned off by it, right?

He can a person who really truly values his time, even in any event, whether it's whether it's making you know, working hard to to do well and to invest in a business or להבדיל or whether it's learning. A person who truly values what can be accomplished, if a person is sitting there and just wasting time on physical pleasure, that's a boorish thing to do. That is a low-class thing to do, even if it's a you know, in the lap of luxury and wealth, it's a low-class thing to do. So therefore, that's ייסורים. This נשמה brings חידושים outside of the world, but he's not of this world. He lives on the minimum. The רשע is the other way. So perhaps we can read this into our discussion as well. The people were going to אדום.

Now, you in order to truly be זוכה to the חרבך תחיה to assume first of all, ideally it shouldn't have to be war, there should just be שלום. But in order to be זוכה to each one of these levels, a person has to be holding by spirituality so that there's no nexus, there's no point between כלל ישראל and אדום. There's no nexus between those עשו got הר שעיר. In the הגדה, we just said that עשו that יעקב אבינו went down to מצרים with his children, עשו got הר שעיר. Why should עשו get הר שעיר? It seems to be that עשו is getting the better deal.

יעקב אבינו got the got the the ברית and the גזירה of going down to מצרים to the כור הברזל, and עשו is getting it in this world because עשו was בעצם was בעצם of this world. So therefore, we could say that כלל ישראל goes to אדום, and they say, we we want to go through your land. And they they said, we're not coming for the physical aspects of the world. We're coming בעצם because we identify with קדושה. In that case, the this-worldly things are going to be there. It'll be like the vehicle as we explained, for כלל ישראל to utilize those physical forces towards a positive end.

However, as we've been saying and we're going to continue to say in this story, if you're not holding there, so then it's wonderful that you want to be holding there, once you're not holding there, then you're not in a place where you can, בעצם it's not what you'd be doing, you can't be utilizing the physical things towards a spiritual end, and therefore you're not going to have access. What's going to happen? You'll get the physical pleasures, you might חס ושלום, there might be a צד within you, something even if it's dormant, something that you're going to identify with. The only people that could truly take on that are going to have בעלות on the physical aspects, they'll have total control of that.

I think I saw in a הגדה a story that Napoleon maybe, one of these, maybe it was a להבדיל הגדה, I don't remember. He he wanted to literally conquer a province in order and I don't know if the story is true, I don't know what the facts are, but he wanted to conquer a province because he heard that they had good cigars and the general the general looked at him like he was crazy, but בקיצור נמרץ, he conquered this entire region. They brought him this cigar. He took the cigar and he cracked it in half and he said, I, you know, I have בעלות over the cigar. The cigar doesn't have בעלות over me. So so therefore, when a person has בעלות, now they can have control, they own it, right?

They're outside the process and they control the process. However, if the if a person is not holding there, כלל ישראל, if they weren't holding there at that level of רוחניות, then they're not going to be able to have access to there, and at that point, they we're going to go lower and lower. In other words, they'll have less and less control over these other forces, these other forces, the physical. I'll mention one other idea, which probably deserves a lot more time, but so if it lands, it lands, and if it doesn't land, it doesn't land.

When we talk about certain things, physical relationships, talk about time and space, I'm not really familiar with relativity that much or Einstein, but, in principle, one of the hardest things to say is what does it mean that הקדוש ברוך הוא created time, that there was no הקדוש ברוך הוא היה הוה ויהיה, that within the בריאה, there's בעצם בעצם there's no time that's inherent until הקדוש ברוך הוא created בראשית. בראשית נמי מאמר הוא, הקדוש ברוך הוא created time, and the there's a ספר called שומר אמונים that discusses it, and I actually I had a book that I was reading, it's called something like Dimensions in Time or something. I don't see it around me right now.

I think The person who wrote it, his name was somebody Rabbi Lauderbaum, but anyway, he said, "Really בעצם, what's time? Time is specifically a relationship between two things. In other words, if you would press pause on the world, and the world wouldn't be going around the sun, so then would any time be passing? If a person would in his life, you would pause a movie, so did any time pass? Well, time passed, because while the movie was paused, people were walking around and other things happened. Let's say you pressed pause on the world. If a person, let's say, froze himself so that none of his bodily systems were functioning, so that he didn't age, well, when he wakes up, did 10 years pass by? Only because, yes, the rest of the world passed by.

But if let's say there was pause on the entire world, nobody aged, and nothing happened, the sun stood still, everything stayed exactly what it was, the world didn't go round the sun, the time didn't age, people didn't age, nothing happened, everything was particularly stopped, so in what sense would you say that any time passed?" What's the point? The point is is that until there were things in the בריאה to create relationships by which to have a measure of those relationships, the whole idea of time is really בעצם only a system of measurement between things in the בריאה. Until there was anything in the בריאה, when there was total אין סופיות, there was בעצם no such thing as time.

So when we say that הקדוש ברוך הוא created a framework of time, you know, that sounds like, what does that mean that time doesn't pass? But if you view time as essentially a system of measuring the relationship between things, and there was nothing to measure the relationship between, then בעצם there wasn't ממילא there was no such system as time. And therefore, spirituality, which operates outside of these relationships, is not going to be is not going to be not just limited by time, it's not it can go faster or slower, but it's operating outside of this framework. We could chew on this for hours, not for now. Why am I mentioning this? Distance also works the same way, right? The time-space relationship works the same way.

And the only point that I really wanted to bring from that is that ארץ ישראל, we know that there were 10 daily ניסים that happened in the בית המקדש, ארץ ישראל the same way that we say שבת is in a certain sense outside of time, the בית המקדש, ירושלים I guess we could say, in a certain sense was outside of space. By the ארון, right? The the real heart of the heart of the world, right? By the אבן שתיה, the ארון, the קודש קדשים, it says that the ארון didn't take up any space. When you can tap into something spiritual, then you're no longer limited by the dimensions and by the factors of this world. But we're we're the ones who decide that, and that's, I think, part of this conversation also.

The question is that if you want to gain access to ארץ ישראל, the access really we have בחירה, ברוך השם, the access is only going to be in line with where a person is holding. To the extent that we are holding in the spiritual realm, we can have access to ארץ ישראל, so to speak, and all of these other physical things will be at our disposal, mechanisms that we can utilize towards that end. To the extent that we are physical beings, then we will be limited by that status. Okay, sorry for the diversion, but maybe a little שמחת יום טוב. And if it was confusing, then we'll forget about it.

I would like to finish ideally this תורה, and then I'm just going to record separately the מעשה that we actually the vision that we actually started the תורה off with that's going to incorporate within these ideas, and that'll I'm just going to record that separately so that we can ultimately move on then to תורה כ״א. ויאמר אליו אדום לא תעבור בי, so אדום's response is, "Don't pass through my land," פן בחרב אצא לקראתך, "or I will greet you with a sword." כל זאת, this idea that אדום was able to come against ארץ ישראל, that ישראל didn't have בעלות on the כוחות of אדום, מחמת מיעוט כח הקדושה. Why?

Because of the פגם of מי מריבה, which we already discussed in the last שיעור, this idea of what, as we said, hard to say about what משה's mistake was, the way that he employed the מטה, in other words, the way that his תפלה was was not with total הכנעה, but rather he was employing the מטה not with the same level of subjugation towards the תפלה that he had. But in any event, you can listen to the last שיעור, definitely unbelievable ideas. But because of this פגם in קדושה that happened by the מי מריבה, so then משה רבינו, ultimately כלל ישראל was holding at a lesser level where they were not on this level of קדושה, and therefore they were not able to pass through אדום, to utilize those forces to take the sword כנ״ל.

וזהו ונחנו בקדש עיר קצה גבולך, we are now in קדש, the city at the edge of your territories, היינו מחמת שהקדושה כל כך במדריגה פחותה, because the קדושה was at a lower level, שבגבול הטומאה נוגעת. This idea of being at the edge of your boundary was at the edge of טומאה of אדום, which is טומאה, that כלל ישראל was not holding far enough, they were just at the border, they couldn't have בעלות. ובשביל זה ויאמר לא תעבור תעבור בי and that's why the response was not to pass through my land. That's what אדום told כלל ישראל, because otherwise I'm going to greet you with the sword.

כי מי שהוא במדריגה תחתונה אין להזדווג עמו, we saw this in תורה ח', very worthwhile to go back and it really blends very well with this idea that we were discussing, that there is a difference between a צדיק גמור, צדיק שאינו גמור, that even if a person on the outside seems to have gotten rid of סור מרע, but sometimes there's a difference between a person who literally has cleansed himself from some רע where there's not going to be any point of attachment, and a person who's a צדיק on the outside, but there's still certain dormant forces that can almost be woken up when they come into contact.

Because the Jews were holding on a level where there was certain, certain פגם, a certain blemish by them, so then they were not in a position where they could come to have a conflict with רשעים, because there was a צד within them that would be, I guess you could say, sympathetic to the רשעות. In other words, only somebody, the only person that could really the רשעות could have no בעלות on, I think the example that we gave at the time was if you take two people, one person, I guess let's say, take the example for what it is. You know, they're holding on a level, they hear certain, let's say, גויישה music and they say, "Wow, that that's just disgusting. That's representative of low-class culture.

ברוך אתה ה' אלקינו מלך העולם שלא עשני גוי." You take a person that might have had a different past, and all of a sudden, as much as they're not holding there and they hear certain music or smell certain non-kosher food, whatever it is, and they sort of just, a little piece of them says, "Oh, back in the day," right? It wakes up something among them that that they had a certain affinity for. That type of person is not the right person to go against these כוחות. Good Good תורה ח', go back. כי צדיק ממנו בולע, because this the רשעים will end up swallowing צדיקים.

ויאמרו אליו במסילה נעלה, so the Jewish people said, "We'll keep to the beaten path." Even though אדום was not going to let them pass straight through the land, and the כוונה in פנימיות is that they wouldn't give them the maximum amount of כוחות, כלל ישראל was not in a high enough level where they could take the כח of the חרב at that level. They would not be able to totally punish the רשעים, but they wanted the lower level to at least be מכניס a certain פחד into the רשעים. Again, to sort of make it that the the oppositional forces would not be able to keep כלל ישראל from ירושלים. And that's בחינת מסילות בלבבם.

And that that that's a בחינה of the path of their hearts, להביא מורך בלבבם, that they should be able at least, even if they're not going to punish and totally get rid of the negative force of the רשעים with the חרב אוקטלא, but that they should be at least be able מסילות בלבבם to pass through this path, but so to speak, to enter some fear into these other hearts that the opposition would not prevent them from ארץ ישראל. ואם מימיך נשתה, and if we drink any of your water, so this is a רמז on a even lower מדריגה, that they didn't have the כח to punish the the opposition, the רשעים, to keeping them outside of ארץ ישראל with destruction, and also not even to enter fear into their hearts.

And therefore, they asked even for the for the lower level, to be מעורר משפט of the אומות. Sometimes, we said, that even to utilize literally the גויישה system, the גויישה courts, we're not talking הלכה, but there's no there's no we can't get rid of the entire system, non-Torahdik system, but to at least have enough control to utilize, to gear the momentum of that system and use it towards our ends. And this is מימיך זה בחינת משפט. The מימיך is a בחינה of משפט. בבחינת ויגל כמים משפט, that let your judgment cascade like water. But we see from this פסוק in עמוס that משפט is associated with water.

היינו, this is that they asked the the the מלאכים, the messengers asked from the king of אדום that at least they should lend them, so to speak, or give them the כח of משפט to be able to if not to to totally punish, to totally rather get rid of the רשעים and not to enter fear into their hearts, at least to be able to punish the רשעים using this otherwise warped system. But however, to be able to elevate the correct משפט from this system. כי לפעמים צריך לכוף את הרשעים במשפטיהם. There are times at that lower level that we need to utilize that other system of משפט for the רשעים. ונתתי מכרם, תרגומו: I'll pay full price. So, תרגומו as דמיהון. Which what what's the What are we learning from דמיהון?

That the money, it's more than just the מכרם. מכרם is I buy X and I pay the value of X. דמיהון is היינו השוחד שמקבלים, וצריך ליתן להם ממון. In other words, that there is bribes that must be that that must be doled out, that have to get be given in the context of the גוייש courts, כדי להוציא משפט. Obviously, some of the גרסאות say דקדושה מן העיקול. Even though dealing with the גוייש courts, that there are certain things that the that to to do in order to redeem, to utilize this משפט, not that we're

entering into the גויישה courts, but that we don't have the כח to totally use our system, but therefore to be able to utilize the כוחות הקדושה and sort of like tease out the the the משפט not from a warped משפט, but back to truth, כרצונם, which we already explained in אות ט״ז in one of the other שיעורים, the the reason that there are times that we have to utilize the the the משפט of the of of the גוים, and but go within there in order to elevate back out the משפט again, the the the the

we're in גלות, and the גוים have the system to administer justice on their own terms, which means that in order to arrive at true justice, we need a certain הסכמה of of the גוים, we need almost like a certain agreement which which is represented by this idea of שוחד, that through appealing to these forces, we're able to now have access to to to these to this idea in order to utilize it for our own for for our own end, and ultimately to achieve it at the right result, to arrive at the the correct משפט, but it's a much lower level, where we literally the שוחד we need to appeal to these to these other אומות, we need to appeal to these כוחות הטומאה, these כוחות הרע in order to utilize it.

רק אין דבר it is of no דבר, it is of no concern, ברגלי אעברה, only with my foot I will pass through. This is an even lower level, we couldn't get to the higher levels of חרב וקטלא, not the level of putting פחד in these other forces, not even not even ונתתי מכרם, and therefore appealing even at the lower level, and therefore ברגלי אעברה אני רוצה לילך ולעבור בכחך. I want to travel and pass through with your power. What's this lowest level?

We said, not even to punish, not even to subdue the רשעים, just in order to silence them that the opposition should not prevent prevent us from ארץ ישראל, כדי להשתיק את הרשעים, כדי שלא יכנסו דבריהם ברגלי, היינו המון העם, at least that there shouldn't be any influence on the המון העם, on the common people that shouldn't ultimately get distracted and affected by these כוחות הטומאה, at least that amount, to be able to silence to be able to silence the effect of the כוחות הטומאה that it shouldn't affect the common people, המכונים בשם רגלי רגליים, that the common people are the referenced to the feet, כמו וכל העם אשר ברגליך.

So we're appealing at every point that we want to get to ירושלים, we want to get to ארץ ישראל, again, to this point of spirituality, this point of of דרך ה' of דרך המלך נלך, this point of what is what what we tap into what we started that the נשמה that that that פת במלח תאכל, lives with ייסורים, this is what we want to be holding. In order to really get there, we have to be divorced from all of these physical considerations, the כוחות הרע, the כוחות הטומאה.

However, at each stage, the the more physical a person is, the more גשמי a person is, the less that they have control on these כוחות, and therefore we have to employ there's lesser of a connection that we can try to at least silence to whatever degree we can, not even either to totally get rid of them, or just to subdue them, or just to silence the opposition so that we'll have access to to קדושה. This applies on a national scale, and to whatever degree, it applies on our own scale towards growth as well.

ויאמר לא תעבור, and he said, "You're not allowed to pass through," וכל זה הוא מחמת מיעוט הקדושה, this is the the reason that the כלל ישראל was not able to pass through is because of the מיעוט הקדושה, that the קדושה that כלל ישראל had at that point, relatively speaking, was on such a degree that they weren't able to take any of these four ideas, any of these four כוחות, that כלל ישראל couldn't have bias on any of these things from אדום after the פגם of the מי מריבה, כי צריך לשפוך תפילתו קודם התורה. Now going back, what what was the source of the פגם of מי מריבה?

The idea of being able to have total השתפכות הנפש, but it's to pour out one's heart in תפילה before תורה, the the תורה that ultimately we said corresponds comes down as in response to the pouring out of one's heart in תפילה, in the context of of the תורה that we're learning, that the חכם is מקשר himself to those who come to hear the תורה so that that will ultimately come to define the תפילה, it'll come to define the תורה and the access that that all of כלל ישראל and all of the תלמידים have to that

תורה and the purity, the level of that תורה, ולקשר עצמו אל נפשות השומעים, and the חכם has to attach himself to the נפשות השומעים, ועל ידי זה ניתוסף קדושה יתירה למעלה, so that there will be an incredible high level of קדושה למעלה that comes down בבחינת ברב עם הדרת מלך, which over here we did not quote beforehand, we said אתה קדוש יושב תהלות ישראל, now we're saying ברב עם הדרת מלך. So over here in the note, he points out why we're bringing a different פסוק, but perhaps we could say, on one hand, there's the level of that attachment that is קשר with the people, but that could be whether there's one person or a hundred people.

There's also a a quality of ברב עם הדרת מלך, we we discussed, I think, in the first שיעור maybe, or or at some point, that the idea of a שלמות, the more that are incorporated that have התבטלות to the to the חכם, to the צדיק, and ultimately to הקדוש ברוך הוא, to the תורה, there's also added, it's not just the quality of the attachment, there's also the there's also a quantity, that there's more קדושה added, the more the more individuals that are involved, the more that it forms a ציבור ולפי ריבוי הקדושה, and according, in

accordance with this this increase in קדושה, כן ריבוי הארת התורה, will be an increase in the ריבוי תורה, ולפי רוב הארת התורה, כן יתרבה כוחות המלאכים, and there'll be an increase in the מלאכים and the strength of the מלאכים, the spiritual כוחות that are that are generated from the אותיות of that תורה, ולפי כוחות המלאכים, כן יוכל לענוש את הרשעים מוציאי הדיבה, and this these forces will be able to to to go against and subdue the opposition to be able to have access, for כלל ישראל to have access to ארץ ישראל, so that this entire

תורה really is coming down to gaining access to ארץ ישראל, to that level of קדושה, to that level of רוחניות that's beyond time and space, that level of attachment to הקדוש ברוך הוא, starting off with the starting off with the חכם being מקשר himself, starting off with the with the access to the תורה, to חידושים, to bring in something רוחני, תורה was one of the things created before this world, something coming from outside, we started off with the נשמה that had access to this, and ultimately when the נשמה was that נשמה was removed, that the

חכם should be able to to gain access to bring it down through being מקשר himself, being מכניע the רע and all of those that come to him, so that with אתה קדוש יושב תהלות, through ברוב עם הדרת מלך, they the the חכם would be able to דאווען, even though there's a certain level of authority in the חכם towards the people that he's leading, but the תפילה will be of a level of total הכנעה, total התבטלות towards הקדוש ברוך הוא, bringing down the תורה, generating מלאכים, further being able to go against the opposition. Once you're holding there, at whatever level you can access, you're holding above all of the physical considerations, being able to nullify them or at least utilize them towards having access to ארץ ישראל and being totally above that.

And this applies on a כלליותדיק level, and also in all of our, in terms of creating our own attachment to רוחניות and our attachment to ישראל ואורייתא וקודשא בריך הוא, to כלל ישראל around us. This is the week in ספירה of חסד, the the idea of the idea of attaching yourself to all of הקדוש ברוך הוא's children, to to כלל ישראל, to our to our brothers. I think a line I heard one time, whatever the story was over there, if if you are not my bro- if he's not your brother, then I'm not your father. Being able to join to create a שלמות.

It's a time, ספירת העומר, it's a time to increase אהבת חינם, and to be able to בעזרת השם attach yourself to הקדוש ברוך הוא, so that we can bring we can bring the גאולה במהרה בימינו. Okay, that took longer than I had anticipated, and therefore I'm going to do next time just tying this all back into the פירקא תליסאה of תשעה תיקונין, and we will go through the מעשה that was the start of this תורה.