LM 20.6 — Tisha Tikunin, Part 6 of 6 · תורה כ׳

תורה כ, we're actually coming to the end of our journey with this Torah. We've already talked about all of the ideas that come out in this Torah. Now we're going to be reading in the the the piece from תשע תי- starting תשע תיקונין that and and relating the ideas of the Torah back into that. And we're also going to discuss the the the maaseh, the vision that happened between that the Rebbe had between Pesach and Shavuos the previous the the previous spring that this that this Torah explained, and that's from Chayei Moharan. It happens to be that the that the Likutei Moharan that I'm using prints it over here, and we'll we'll we'll go through that. Now, just usually we have a little bit of a summary.

I think that because it's not going to take I don't think it'll take the full time to go through the the תשע תיקונין and the maaseh, what we're going to do is I'm going to use Kitzur Likutei Moharan, and we'll maybe have a little bit extra of a summary, but it'll it'll bring it together. So, in Kitzur Likutei Moharan, תשע תיקונין, he starts off, I'm not going to read the entire thing inside because then we won't have time anymore, he starts off: כל מפרשי התורה מקבלים מהנשמה אשר כל דבריה כגחלי אש, that all מפרשי תורה receive the explanations from the neshama whose words are like כגחלי אש, like burning coals. We discussed the idea that Torah is בעצם not something that's this worldly.

We have we have access to Torah in this world, but it's not of this world, and it's greater, it's it's רצון השם. And therefore, there needs to be a כלי. We need to have a way to relate to Torah. The neshama that's able to bring in חידושי ביאורי תורה from from really from what's outside the world, that neshama has to be like כגחלי אש. That neshama has to be able to to connect, and ultimately, it ends up being a vehicle for us to have access to the Torah.

When that נשמה, כשהנשמה הזאת נופלת מבחינת כה דברי כאש, so that neshama cools off, that neshama expires, we talked about Miriam Haneviah in the Torah, and once that neshama, there's no more access to that neshama, at that point, מזה היא at that point, אין יכולים להשיג שום ביאור התורה. It's not that the ביאורי התורה come into this world and then we have those ביאורי התורה, even though they originally came through the neshama, at that point that those that piece of Torah, that חידוש is in the world. No, the connection is there. We think it's like sometimes you hear something, and then you try to it's clear when you hear, and then you try to go back to it and it's it's all muddy. There's no clarity over there.

Once this this neshama is literally the pipeline from us to the Torah, and once this neshama cools off, it expires, at that point, we no longer have these ביאורי תורה, ואז בא מריבה על הצדיקים, and now there's going to be fights, there's going to be conflict with the צדיקים, ומזה היא עיקר המחלוקת שבעולם שחסר ביאור שיתרץ על קושיות ומריבות. Ultimately, the Torah is emes, the Torah is clarity. Once we have once we have the tzadikim, we had the Torah, we had clarity, and now all of a sudden, we go back and we say, "Hey, this isn't clear, right? What are we supposed to do in terms of halachah, maybe in terms of life approach, in various areas?" And therefore, people are going to come to challenge the tzadikim.

So, how do we gain access to this clarity that we originally had? How if if this neshama, if everything comes through this neshama, how do we gain access at this point? How do we draw this connection back? מי שרוצה להמשיך ביאורי תורה צריך מתחלה להמשיך לעצמו דבורים חמים כגחלי אש. So, a person wants to be ממשיך ביאורי תורה, we need to gain this aspect, we need to gain this element of words כגחלי אש. We need to be able to connect, והדיבור נמשך מלב עליון, and the way to do that is to access this idea of לב עליון. Binah comes from לב. לב עליון, and if we can connect to לב עליון, then we can be able to receive the words כגחלי אש and we will be able to have access to the ביאורי תורה.

How does a person do this? צריך לשפוך שיחה בתפלה לפני השם יתברך מתחלה, ועל ידי תפלתו נכמרו רחמי השם יתברך עליו ונפתח לב עליון. We draw this connection through tefillah. So, the person who's going to teach, the person who's going to expound the Torah, he's going to draw this connection through לב עליון by pouring out his heart in tefillah, his bitul, he's he's going to be able to connect to the Torah. Why? Because the עיקר רחמים is in the לב, ונשפע משם דבורים חמים.

So, if the עיקר רחמים, a person's going to be able to pour out his heart in tefillah to be able to inspire רחמים, and once he opens up this this רחמים from לב עליון, then the dibburim are going to come, and the dibburim will be כגחלי אש, and he's going to have access to this. And therefore, says says the קיצור ליקוטי מוהר״ן, על כן צריך כל אחד ממפרשי התורה להתפלל תחלה, the first thing to do, a person wants to be able to expound Torah, to be able to understand the explanations, to bring in chiddushim, first

thing first is a person has to create that connection, has to be mitpalel, has to stir רחמים in the לב עליון to create that connection, and at that point he will have access to the דיבורים חמים כגחלי אש, and he'll be able to explain it. Now, when this tzadik, or צדיק האמת, this person, this tzadik, we're talking about the persons that's going to be able to do this, in other words who has who's at the height otherwise of the of this connection, and then he's able to have his hitbatlut, and he's able to have tefillah

and pour out his heart to be able to create this connection, maybe initially he didn't start off at the the special status of the neshamah that we referenced before who who is מסובל ביסורין and פוסק מלחך תוכו, right, which we discussed, but at the end of the day he's able to create this connection. Now, when this tzadik teaches Torah in public, so the the there's two ways to look at it, right. One is that the tzadik is going to understand, but where's the connection to everybody else?

So, what the tzadik does is he's מקשר את עצמו בנשמותיהן, he first he is mekasher himself to the neshamot of of the people in his audience, the people that come to hear Torah, and now, when he is pouring his heart in tefillah, but he is mekasher himself to the people that come, one of two, well not one of, two things are going to happen. First of all, this is now going to become a תפילת רבים, right? This is going to be a תפילת רבים, and a תפילת רבים is going to be more מקובל, הן קל כביר לא ימאס, based on the pasuk in Iyov. So, first of all, now that it's a תפילת רבים, it's going to be more easy to be accepted.

Second of all, the Torah that the tzadik brings down is going to be inspired and in response, a consequence of this tefillah that stirred the rachamim in לב עליון to pour down the tefillah, so it'll be more likely to be accepted. And the tefillah itself, which has which part of that tefillah was inspired the tzadik was mekasher himself to the people that came to hear the Torah, part of that tefillah involves those neshamot. He was mekasher himself to those neshamot, which means that there's going to be a chelek of the Torah that comes down, they have a chelek in that Torah.

So, it's not now that the tzadik has the Torah on his own terms and then he can use a mashal and he can try to explain it, and now yes, it would be in the world, but he has to now there's a level removed to explain it to everybody else. At this point, there's going to be something that resonates with within them. You could think about almost like a you know, with like irrigation channels, right? There's going to be everything is mekushar to the tzaddik, and the tzaddik is the one who delivers this prayer, but as it comes down, there's something that relates also to all of these different channels coming that are מקושר now to the tzaddik, it's going to flow directly to them through the tzaddik.

Everybody's going to have a share in that Torah teaching, which also means that So, we spoke about in two different ways. One is the idea of a שלימות, when you have a tefillah a תפילה בציבור, the the Torah didn't talk I don't think exactly in these terms, but you know, when it comes up in הלכה in terms of priority, even what to make a berachah on, there's two ideas: one is size, one is שלימות. You could have something that's smaller, but it's more שלם. So, one idea of a תפילת רבים, when people come together as a member as as Klal Yisrael, one is that you're creating a שלימות.

Now, the truth is is that until you have 600,000 people, that becomes Klal Yisrael, but okay, one is that people come together בשלום, right, and that creates a שלימות. The other idea is that the more people you have, it says ברוב עם הדרת מלך, right, ואתה קדוש יושב תהלות ישראל, that when הקדוש ברוך הוא is giving this Torah, it's going to be in response to the people that come, and by creating the שלימות, but also ברוב עם הדרת מלך, the more people that come, it's going to create a a profound difference in the Torah that comes down and the connection that's made with the tzaddik and how it relates to everybody else.

The the interesting thing if you say that there's a שלימות, right, is is that let's say there are people that were not by that דרשה, or let's say generations, people that weren't born yet, right, let's just let's let's take a step back and not even say that people that had an opportunity and didn't come to that דרשה. Let's say somebody had all of the people in their generation, and then the next day somebody's born, the next day somebody turns Bar Mitzvah, whatever it is, right? So, will they have a חלק in that Torah? I'm suggesting that if there was a שלימות that was created, so then the Torah that would come down would appeal to others. I don't know if that's true, but that's we could chew on that thought.

But in any event, we he we did mention the פסוק ברוב עם הדרת מלך, this idea that the Torah is in response to the people that the tzaddik is מקשר to when he generates that tefillah, and that it's going to stir the רחמים in לב עליון so that the words come down כגחלי אש so that we can establish connection. Once that נשמה, the original נשמה doesn't have that, which is interesting because we didn't talk about the נשמה, that original נשמה having to do this tefillah. That connection was established and that came to the world. This entire process is to recreate a situation that we're going to be able to have access to the ביאור וחידושים that we no longer had access to, because this the that neshamah is not able.

I guess if you have, if you have a neshamah like that, so then, so then it will stand on behalf, I guess the tzaddik hador is already מקשר to all of Klal Yisrael. We didn't really talk in the Torah the difference about why the why what we In the first paragraph, we talk about the neshamah who is able to bring down this these ביאורי תורה, and then that the world will have access to it. But what what if there wants to be a drashah? Is that מקשר to the rest of Klal Yisrael? So, we didn't discuss that. We only said at step two, once the neshamah is no longer with us, that the tzaddik who davens has to do this.

But in any event, there's also there's also going to be something that goes on where the tzaddik is People come to the tzaddik, they're not holding by the level of tzaddik. Now we want to incorporate them into this tefillah to draw down the the the the Torah. So, the they're this attachment to the tzaddik is also going to be the מכניע the רע in in all these people that come, so that there's really two things going on. On one hand, the tzaddik vis-a-vis the people is somewhat He has a מטה, is somewhat authoritative. It's a leadership position. It's being מכניע the רע, maybe giving מוסר, תוכחה. That's looking downwards, so to speak.

That's where the tzaddik is dealing with the people, is it had the encounter with the people that come, and they're his talmidim. However, when the tzaddik turns around and is מקשר himself and now delivers the delivers all of this as a tefillah and is pouring out his heart, and now needs to establish the maximum connection with the Ein Sof, with the לב עליון, with the דיבורים מחממי גחלי אש, it has to be בתורת of total hitbatlut. So, these are somewhat, in a sense, they seem to be opposite roles. In a sense, they're the same role. What it is, that a person is mevatel himself to the role that's necessary to be מקיים רצון השם. Now, we did point out over here also, which we said in earlier תורות, is a little bit different.

This is a major difference between somebody who comes to hear Torah, to to to to see Torah in a sefer, and a person who hears it directly from the mouth of the tzaddik, of the talmid chacham himself, because what what happens when a person reads a sefer in a in a in a in a book, it's not they're they say the Torah out. The words we spoke earlier, maybe נשיקין, when you speak out somebody else's Torah, so then maybe you you connect yourself with that tzadik. We spoke about that in What was it? Torah י״ב, maybe. So, but really, the reading from the sefer, in a certain sense, acts as a trigger for the for the Torah.

In other words, as you say say the Torah, so now you could be bringing something for the world from the one who said it. You can awaken something within you, but that that actual connection, that channel where whereby the tzadik is being מכניע the רע and subduing the evil within the people that come, and then taking them and they're incorporated into the tefillah so that the Torah that actually comes down and is and and and spreads spreads to all those who came and resonates within them, that connection does not happen.

Now, we said that there's a very different attitude, there's a very different function, a role that the tzadik is fulfilling in terms of how he deals with being the מכניע the רע and the people that come to him, and when he is מבטל himself, when he pours out his heart in tefillah and he attaches himself to לב העליון. The the the the mistake, as it were, that many of our greatest men made, that we can if we had to isolate one thing, was almost like doing the right thing at the wrong time through the best of intentions.

Paragraph ה in Kitzur Likutei Moharan says, "בשביל זה אין אדם לדחוק את עצמו על שום דבר, אלא יבקש בתחנונים." It's where we want to do the right thing, we want to connect to Hakadosh Baruch Hu, and there's some little aspect of it of wanting to of taking control of it, a certain בעלות on it, on doing things on our terms, on our timing. אם יתן לו השם יתברך ואם לאו לא, ואם יתן לו השם יתברך יתן, ואם לאו לאו, ולא יעקש שהשם יתברך יעשה לו דווקא רצונו. A person should never be insisting. A person should never be insisting and pushing and saying that Hakadosh Baruch Hu has to do it on on his terms.

Just, you know, parenthetically, if you're if you're depending how a person formulates his prayer, Hakadosh Baruch Hu has a plan for each individual, a plan for the world, and we want to be able to be מבטל ourselves and participate in that plan, make ourselves into a keli for רצון השם. When we want things done on our terms, so then it's not going to be better than the way that Hakadosh Baruch Hu's terms were, and therefore, when we push things to be a little bit too fast A lot of times people in life want to change one thing. You know, they say, silly example, they say, "I wish that I had whipped cream." Well, it's wonderful to have whipped cream, but that that would fit when you're up to dessert.

Right now, you're in the middle of a meal. Whipped cream is not going to go with your meat dish, or something that has garlic or other spices in it. It won't fit, you know, in the context of everything that we have, you know, people say they wish they had a different job, they wish they had a different, you know, more money, less money, different house. That's assuming that they have all of the other brachah in their life. It could be that the one thing that they change, it's not going to fit, and all of a sudden when a person pushes, it breaks the rest of the machine.

So, over here says that that the tzadik, it has to be that, on one hand, the tzadik is doing, fulfilling his role vis-à-vis the people, on the other hand, the tzadik is turning around being מבטל himself to tefillah. Now, next stage, בזכות התורה שממשיכין, זוכין לארץ ישראל. At that point, the the the connection is established. The Torah comes down. We have access to the Torah. We're plugged into Hakadosh Baruch Hu, and then we're going to be zocheh to Eretz Yisrael, to the place where there's the maximum, we said in Torah ז, the maximum התחברות connection with Hakadosh Baruch Hu, with tefillah, with nes, with avodah, is ארץ ישראל. And through that Torah, the tzadik and all of those who have a chelek in that Torah are also going to be zocheh to ארץ ישראל.

However, ארץ ישראל, one of the three things that come through yissurim, the main the main yissurim, the main klipah that we have to get past is those who are the the resha'im who are מוציא דיבה, דיבת הארץ. The people that slander, the people that speak against ארץ ישראל, we said earlier, one of the worst things that a person can do, not just stam to be a rasha, but to be a letz, to take have to be cynical, to take something that's to take something that's unbelievably good and put a twist where you undermine where where you undermine it.

Those people who are making obstacles to getting towards ארץ ישראל, but also slandering against the land itself, that's the that the maximum rishut, and in order to gain access to ארץ ישראל, so the obstacle is to get past these resha'im. However, מי שרוצה להיות איש ישראלי באמת, דהיינו שילך מדרגה לדרגה to ultimately have access to avodah to go from step to step, closer and closer, infinitely so, to the Ein Sof to get close to הקדוש ברוך הוא, אי אפשר אלא על ידי קדושת ארץ ישראל. ארץ ישראל is going to be the place where heaven kisses earth, right? Do we think we mentioned by the by the aron, the aron didn't take up any space in the place in the Kodesh Kodashim. This was mamash the center of the world, right?

So ארץ ישראל is the place where where there's this transition to kedushah where we can get closer to ארץ ישראל. A person wants to be engaged in avodah and close to הקדוש ברוך הוא, ארץ ישראל is the place to do that. So we have this dynamic now where we need to subdue the resha'im. The Torah should give us access to this, to give us access to Yerushalayim, but what we need to do is be able to subdue the resha'im, all these obstacles to get to ארץ ישראל.

And a lot of this was the subject of the last the last shiur that we we we talked about it through the pesukim of Moshe Rabbeinu going and asking Edom to go through the land, that the power of really Mashiach should going to come בעזרת השם יתברך, and there's not going to be any need for war. There's going to be total shalom. The idea of we're we're unfortunately we're not holding on as high of a level. If we're going to go against resha'im, at various aspects, depending how much kedushah we have, that rishut is not just going to fall away, it's not just going to be with total shalom, but we're going to have to employ certain tools of war, as it were, to subdue those those resha'im.

At a maximum level, we'll we will have חרבו בצלו. We'll be able to take control of the destructive forces that are really within the authority of Edom, and we'll be able to take those and use them against these forces. At a lower level, we're not going to be able to literally destroy the forces of evil. Maybe we can subdue them so that they're going to be that they're going to stand down so that they'll be quiet. At some point, we said that we would literally have to use the משפטי the the courts the the rules of the goyim.

And even though we don't we're not going to be able to bring it into our corner, we'll be able to at least direct the forces that are under the authority of the goyim and use that authority against the resha'im. So, we went through step-by-step what depending where Klal Yisrael is holding, what type of a connection with the Torah they're able to bring down through this process that we've been discussing, what type of dynamic they're going to be able to utilize against these forces of these resha'im, these who are who are speaking, מוציאי דיבת דיבת הארץ. What types of forces we'll be able to employ against them in order to gain access to ארץ ישראל.

And it brings over here also, לפעמים at the end, לפעמים גם זה הכח אין להם כי אם להשתיק את הרשעים מוציאי דבת הארץ שלא ידברו סרה בפניהם ובאזני המון העם, at the end that we can't even destroy, not even subdue the רשעי הארץ, at least we can make them silence them so that they won't so that they won't influence the המון העם, the common people, ולפעמים גם זה הכח אין להם, הכל לפי מיעוט הקדושה, It all depends on the level of kedushah, our attachment to kedushah, to הקדוש ברוך הוא. We've spoken in earlier Torah about kedushah versus פגם הברית being in the אותיות, the אותיות are the כ״ב אותיות התורה, so this connects to Torah as well. And then we'd say על פגם הברית חרב בא.

So the opposite, kedushah, we're talking about the cherev. If kedushah is able to give us control over the cherev, control over these forces, על פגם הברית, the cherev comes. And he says that צעקה בקול, when we cry out loud, this brings תיקון הברית וזוכים לגלות את הדעת כי מתחילה שהיה ברית פגום היה דעת פגום. So the idea of getting access to da'at comes from שמירת הברית, and we can inspire this through tze'ak ah, through kol. He talks about the reason that the Pesach Haggadah is recited out loud. This gives us access to da'at, to the four kosot, and we connected wine to da'at. But this basically summarizes the ideas that we discussed.

So now we're going to go learn through, first there's a few words by way of introduction, and we're going to go through the תשעה תיקונין that were originally quoted from the third פרק of Sifra D'Tzniuta. And then we're going to learn through the ma'aseh with all of the ideas coming together from what we've been discussing. וזה פירוש פירקא תליתאה. This is the פירוש from the third פרק of Sifra D'Tzniuta, which starts תשעה תיקונין יקירין אתמסרו לדיקנא, that there were nine precious תיקונין, rectifications, you could say, that were given over to the דיקנא. In Aramaic you can substitute a ד for a ז, so that would be to the זקנא, to the beard.

But over here we're going to say a zaken is a beard, but היינו לזקן היושב בישיבה לדרוש, to the זקן, to the צדיק, תלמיד חכם that is sitting in the ישיבה to be דורש, to bring down the ביאורים, the חידושים of Torah, to teach Torah. נמסרו לו תשע בחינות הנ״ל. So he was given over the nine concepts that we've been discussing. Number one: קח את המטה, take the מטה, take the staff, take the authority that came to him through his mitzvot, through his ma'asim tovim. ב: והקהל את העדה, gather the עדה, gather the assembly, the community כנ״ל, להכניע רעתם כנ״ל.

Through this מטה, through this כח המצוות מעשים טובים that he's going to be teaching Torah, he's going to, through his connection, through the people, he's going to be מכניע the רע in those who come to him. ג, number three: ודברתם אל הסלע, and speak to the rock בתחנונים כנ״ל, with תחנונים, pleading, to be מעורר the רחמים from לב עליון. ד: לעיניהם, in front of them, in their presence, שיתקשר עמהם כנ״ל, that he should be מקשר himself to these people that came to hear the Torah at the time of his tefillah. Now the tefillah will become a תפילת רבים that will not be rejected.

ה: להמשיך דיבורי אש, in order to draw down words like גחלי אש, like flaming coals, that through his tefillah and through his תחנונים he will bring down from לב עליון דיבורים כגחלי אש. ו: להמשיך תורה כנ״ל, to draw down the Torah, the Torah lessons, the Torah ideas, the chiddushim, the ביאורים, that once he's able to establish this connection to draw down from the בחינה of לב עליון דיבורים כגחלי אש, he will make himself into a keli, he will be able to establish this connection, and he will be able to gain access to bring into the

world these ideas of Torah that were lost really because we said that once we no longer have access to the neshamah that's able to bring this down, he's able to establish a connection, and ultimately this will be leading to access to Eretz Yisrael. ז: בריאת המלאכים כנ״ל. We said that through the words of Torah there are going to be malachim, these spiritual entities created, that they are אש with the koach of the חידושי התורה that's also אש. ח: לקבל כח מאדום להכניע את השונאים כנ״ל, in order to receive the power, that these malachim will be מקבל the koach from Edom to be able to use that against מוציאי דיבת הארץ, who are these רשעים that are preventing and causing ייסורים, that are preventing access of Klal Yisrael to Eretz Yisrael.

ט: לבוא לארץ ישראל כנ״ל, through being able to gain access, to be מקבל the koach from Edom, to be מכניע these רשעים, these people that are creating the barrier, the obstacle to Eretz Yisrael, then we will gain access to Eretz Yisrael, and once we're there then we will be, בעזרת השם, able to go in עליה, מדרגא לדרגא, in עבודת השם. ואלו תיקונים דאתמסר, then these תשעה תיקונין that were given over לזקן הדורש, כל מה דאתמר ולא אתגליין, there's something more hidden and not revealed, something incredibly hidden, רמז על נשמת בחינת מרים שנסתלק כנ״ל.

It's a reference to this, to the נשמה, which is בחינה of Miriam, meaning that the reason that we're employing these תשעה תיקונים through the צדיק is because of the הסתלקות of the נשמה of Miriam, so that the ביאורי התורה, the the what was really coming from from לב עליון that's not נתגלה. So originally we had access through the נשמה that was סובל ייסורים that literally was מכניע the גשמיות and like we explained, משבר the קליפות, etc., and we had access to the Torah, and the דיבורים were כגחלי אש. However, this connection was lost once we lost access. This נשמה cooled off, it was נסתלק, and now through these תשעה תיקונים, אשתכח, it's found, we regain access to ביאורים, to this clarity, פירוש אשתכח עכשיו על ידי הזקן הזה כל מה שהיה משתכח.

We're going to be able to restore the clarity, the אמת, the connection to the תורה על ידי נשמה שנסתלק, through כל מה שהיה משתכח, everything that was originally forgotten through this נשמה being נסתלק, because this חכם is going to be able to be brought back. ועכשיו מסדר והולך תשעה תיקונים, and now we're going the the Zohar is going to go through the תשעה תיקונים that we're going to connect to the פרצוף of זעיר אנפין, like we said, and we're going to relate it not in any sort of a physical way, but again, like we started off at length in the introduction to the first שיעור, הקדוש ברוך הוא created a structure to the world.

That structure reflects itself in different ways, so we are looking up from our from our relationship with that structure that could be in representing itself in a physical form, representing itself in the points of the beard, not because we're imposing any sort of of of התגשמות, any sort of a physicality on the spiritual ideas above, but it's actually the opposite. The more limited form, the more gas form, is the way that it presents itself to us, but the structure remains intact, and therefore we're going to speak about it in the context of these תשעה תיקונים, these nine points of the beard.

תיקונא קדמאה, נימין על נימין, hairs that are overlapping on hairs, מקמי פתחי דאודנין, which are in front of the ears, עד רישא דפומי, so that the hairs that are the hairs, the initial part of the beard that are coming down from the sideburns are going to come down towards the mouth. Nimin, what are hairs? בחינת שערות, בחינת שערי ציון. This is the idea of שערי ציון, בחינת מטה עוזך ישלח ציון, which is a reference to the idea of כוח המטה, that we said that the tzadik when he's when he encounters the people that come to

learn Torah, he takes the מטה עוז, and this gives him the ability to be machnia the ra, to lift people up, and he's going to be able to to to to turn around and incorporate them into the tefillah to gain access to the Torah. מקמי פתחי אודנין, so this starts above the ears. פנימיות, what gives the Torah this quality? The מסירות נפש, the הכנעה, היינו קודם ששמעו היו מוכנים לקבל that we referenced by מתן תורה, the כלל ישראל, עד רישי פומא, that it's as if to the top of the mouth, meaning that they opened their mouths first, פתחו פיהם ואמרו נעשה, that they had already committed themselves, being mevatel themselves even before they understood what what all the details of what they're going to be being asked from them.

They're mevatel themselves to הקדוש ברוך הוא. We'll come, we'll hear the details, we'll understand it to the maximum extent that a person can. וזהו דקדמי פומייכו לאודנייכו. This is a Gemara in כתובות, it says that your mouths preceded your ears, that כלל ישראל that כלל ישראל said נעשה ונשמע. So, reference is over here in Gemara in Ketubot that Rabbi Zeira was on his way to Eretz Yisrael, and he came to a river to find that the ferry had already left, and instead of waiting he grabbed hold of the guide wire and began going hand-in-hand above

the water, and there was a certain a certain מין that came and saw what Rabbi Zeira was doing and said, "You're an impatient nation whose mouths preceded your ears, and you're still in a rush." And Rabbi Zeira answered that the land that even Moshe and Aharon did not get get to, who said that that I'm going to be worthy of getting there? In other words, Rabbi Zeira wanted to get into Eretz Yisrael so that he could ultimately go מדרגא לדרגא in avodah. He knew that Moshe and Aharon were not able to get there because of all of the ideas that we've been discussing, so this מין was trying to dissuade him.

He was like the the the רשעים that are dissuading getting people from getting to Eretz Yisrael, and Rav Zeira responded, "Who said that I'm going to be worthy?" that he was he was davening, he was being מכניע himself, he was making himself like an ani asking, understanding that he himself on his own wasn't worthy, and that he was going to move forward. So it comes that the תיקון ראשון, which is a רמז to מטה עז, to this מטה of authority, this מטה of strength that's represented by the נימין, that's the mitzvot and the ma'asim tovim, is a בחינת נעשה ונשמע, is represented by the hairs that are going from the ears to the to the mouth until the the top of the mouth, that the mouth came first.

תיקונא תנינא: מרישא האי לרישא אחרא, that the hairs from above the lip go from one side to the other, היינו that he's got that the צדיק takes this מטה that we just discussed in the תיקון ראשון, the mitzvot, the מעשים טובים, להכניע רע שבהם to be מכניע, to to to subjugate the רע of the assembly, the people that are attached to him כנ״ל, ובזה מוציא אותם מתחת רשות הסטרא אחרא, and he's able to take these people who were had פגם הברית, they weren't holding on a level of kedushah, they had other רע in them, ומכניס

אותם תחת רשות הקדושה, and to be מכניס themself to the other end, that the hair goes from one end, the מטה takes from one end to the other end, it takes the people, and is מכניע the רע, וזהו מרישא האי לרישא אחרא, from one end to the other. I know we're going maybe a drop slower, the the material here is specifically a little bit dense just because every single word that we're learning through is is jam packed with meaning, so that within just so few words that are otherwise abstract and seem totally disconnected, we're literally reading in the last four, five shiurim into this one passage.

But this is not even the smallest example, and we're not probably appreciating only scraping the surface of the meaning of what this of what this piece of Zohar is. The idea of סוד is not because we don't understand the words, it's not because Aramaic is hard, the idea of סוד is because unless a person understands how to uncover the meaning, is why, you know, when people translate Kabbalah and they they, you know, they put it into other languages, and they think that that's what they're learning, the the the the idea of what's under the surface and that everything is בתורת משל is something that inherently is is is סוד, unless a person unless a person is able to unlock access, has the mesorah and otherwise is able to connect from within. Okay, broader conversation.

Next, תיקונא תליתאה, the third תיקון: אשתכח, it's found, מתחות תרין נוקבין, from below the two nostrils, אורחא מליא is a path that's full, דלא אתחזיא that doesn't show out. So this is that little thing, I guess, on the by the by the upper lip, like a little bit of a path, there's a dip over there, and also the mustache covers it so that that path is not visible. So now we have two nostrils, היינו בחינת חוטם. This is the idea of a חוטם, which we've mentioned many times, the earliest I think we mentioned it was Torah ב׳, where also from Sifra diTzniuta, the second perek I think, and we talked about the idea that the חוטם is representative of tefillah.

Over there also, by the way, we were talking about the the weapon of Mashiach being תפלה, בחינת ודברתם אל הסלע. So now at this point, the tzaddik is מכניע the רע, which we're going to see afterwards, is a reference specifically we spoke earlier also to פגם הברית, and that that enables, that clears the way to have access to the Torah, so over here now the tzaddik turns and he he's מתפלל בתחנונים, בחינת ותהלתי אחטם לך. This was also what we discussed in the second Torah, that the תהלה is the tefillah associated with the חוטם. אורחא מליא, we're talking about a full path. It's not missing anything. The פסוק says: כי אין מחסור ליראיו.

As as one turns to Hakadosh Baruch Hu and is mispallel with total tachanunim, total התבטלות, ליראיו so אין מחסור, so to those who fear Hakadosh Baruch Hu, nothing is missing, it's full. וזה מליא, this idea of yirah, because of yirah, then there's nothing missing, והיראה היא בחינת תפלה, בחינת יראת ה׳ היא תתהלל, בחינת חוטם. So we're associating יראת ה׳ with תתהלל, with tefillah, which is a בחינה of חוטם, בחינת והריחו ביראת ה׳. So יראת ה׳ is associated with ריח, יראת ה׳ is associated with tefillah, we already connected the חוטם which is ריח, the nose and ריח, breath is associated with tefillah, and therefore this all comes together.

It comes out that tefillah and yirah, and the tefillah of the talmid chacham which is במדת יראה, which is coming from hitbatlut, coming with with total tachanunim, not with any attitude of entitlement, דלא אתחזי חזיא, כי צריך להקטין את עצמו. So what does it mean that, so now this is full, this tefillah is not missing anything, and it's, but it's invisible, meaning what does it mean that the path is not seen? Because the tzaddik who takes this path, who davens, he's מקטין את עצמו, ולא יתלה בזכותו כנ״ל, בבחינת אל תתהדר לפני המלך.

So this is a bechinah of not showing הדר, splendor, in front of the king, to show any sort of a kavod, any sort of a gaavah, any sort of an entitlement, any sort of building oneself up in the eyes of the king. When the king has a shaliach, this person might be a very high ranking general, so when he's talking to subjects of the king, so then he's coming with his authority and his position as an extension of the king, but when he's talking to the king himself, he, if anything, he has the gratitude that the king bestowed him to have such a position of kavod and authority that he's able to have that.

The king could just as easily have taken this person and, you know, made him a captain of a ship and going going to sea for six months at a time instead of living in the palace. So as far as the person turning towards Hakadosh Baruch Hu, there's a total hitbatlut over there, and the person has zero gaavah, and he is not seen. So so far we have the שערות coming from by by the ears to the mouth, representing נעשה ונשמע with the koach of Torah.

With the koach of Torah, we said that the hairs go from above the lip, the mustache, from one side to the other, that the tzaddikim, the chachamim, use the koach of Torah, of mitzvot, it puts them in this position to be able to take those that come to them, to bring them from one side, one rosh of the mouth to the other side, to bring them back to subdue the ra within them, which we're going to ultimately say is represented פגם הברית. And we have the third part, that the the hidden path below the nostrils, which is covered with hair, which is ultimately what we've just discussed, is as the tzaddik goes and he's going to daven, that this remains that he davens from an attitude of hitbatlut.

תיקונא רביעאה, the fourth תיקון, עילאן אתחפיין מהאי גיסא ומהאי גיסא, that the sides of the face are covered with hairs on both sides, meaning the cheeks, היינו בחינת התקשרות עם נשמותיהן. That this tzaddik, when he's going to before he generates the tefillah that we just described from hitbatlut, he's going to incorporate these neshamot within his tefillah. He's going to be mekasher himself with them, והם מחבקים אותו מכל צד. They're going to be as if the הלבשה, the tefillah is going to be לעיניהם, it's going to be before them. It's going to incorporate them, and the tefillah that gets generated will be with them on all sides, be מקשר to them.

Tikkuna Chamisha, the fifth תיקון, אתחזיין תרין תפוחין סומקין כוורדא, showing out there are two תפוחין, red תפוחין, literally it means apples, but it means like the cheeks, the part that's not covered with hair, red like a rose. תפוחין זה בחינת מפתחי הלב שנפתחים. The תפוחין, נפתחים means opened up. So once the tzaddik generates this tefillah from point of view of hitbatlut and also he's he's מכניע the רע within those who come, and now he incorporates them within the tefillah, so this is going to open up a path from the לב עליון, which we said is

where the binah is from, that's what's going to generate the Torah, the דיבורי תורה כגחלי אש, שנכמרו רחמי לבא עליון, that with the koach of this this tefillah that incorporates all of those talmidim, all of those who come to share in the Torah, that that that this is going to generate the רחמי לבא עליון, ונשפע דיבורים חמים, דיבורים אש, בבחינת סומק כוורדא. What's that? Red, red is like on fire, red rose, כנ״ל, that this is going to to generate red, hot, fiery words from the לב עליון, from the תפוחין. So that's תפוחין that are like a red rose.

Tikkuna Shishita, the sixth the sixth תיקון, בחד חוטא, in one חוט, in one strand as it were, תליין אוכמין תקיפין עד חדוי, that there will be like tough, black hairs that go down עד חדוי, until the the the chest. So these black hairs of the beard that it goes as it goes towards the edge of the beard, which are going to go downwards, you know, past the chin to the chest, so it'll look like one strand, in other words it narrows. זה בחינת המשכת התורה כנ״ל.

So the Torah that becomes drawn after the rachamim from the tefillah, the the tefillah spoken from from from hitbatlut generates this rachamim coming down from לב עליון, so then the Torah is going to be נמשך from there, שהם בחינת, because the Torah is it says קווצותיו תלתלים שחורות כעורב, that the the lessons from the Torah are synonymous with the with the locks, right, the with the hair, are תלתלים, like wavy, and black כעורב, like a raven, שהם תלי תלים של הלכות. So the Gemara tells us that who's able to darshan every single קוץ, קוץ קווצותיו של יו״ד?

Who's able to darshan every halacha, every letter, the Gemara in Eruvin tells us it's במי שמשחיר פניו עליהן כעורב, a person who blackens his face, puts the effort in, maybe he's fasting, a person whose face becomes black like a raven. Meaning, that תליין, that this hair is cascading down, it's a lashon of תלתלים, of locks of hair representative of תילי תילים של הלכות, those who are דרשנינג out piles of halachot. Who's able to do that? So we said that it's black, that the the beard is black, but what's black representing? שחורים, meaning במי שמשחיר פניו עליהן כעורב, that's going to be the one who has access to it, who who darshans out these these תילי תילים of halachot.

הנמשכים עד חזוי, and עד חזוי, so this Torah goes עד חזוי, עד מעי, the the like the innards, the top of the innards would be around the chest area. We're going to see soon actually the significance, we're going to say, we said in the Torah, that when the when the chacham darshans, so then this is going to generate within his innards these like spiritual forces, which will ultimately come out in the form of malachim that's going to be able, hopefully, to the to to then go take the חרב, the strength from אדום. בבחינת ותורתך בתוך מעי, it's a pasuk in Tehillim that the Torah is within my within my innards. ותליין בחד חוטא, so now this though comes down to only one strand, the beard narrows.

בבחינת וסביביו נשערה מאד, that that the the this roundings are very נשערה, very turbulent, and Chazal say, שהקדוש ברוך הוא מדקדק עם צדיקים כחוט כחוט השערה. That it's the the the Chazal tell us that Hakadosh Baruch Hu is medakdek with tzadikim to a very fine, a very subtle degree, which which which makes sense, there's different pshatim, different mefarshim that talk about this, but in principle a person who's holding on a higher level, the the where where somebody is more fine, so a pegam in that in that subtle subtlety, a פגם in that fineness is going

to be a bigger blemish than somebody who is holding on a much more base level, then the nuances and the subtleties are not as big of a of a violation of where that person is holding, not as big of a of a deal in that relationship. And this makes sense if you think about in the context of relationships, whether it's one's relationship with a stranger, or somebody who they're very close with, or even somebody who they're close with, whether it's just a back and forth in a discussion over something mundane or in the context of intimacy, a much more subtle comment can have a much more dramatic impact with more liability, the greater and the closer that that the relationship and the dynamic is.

So, וכשפוגמין כחוט השערה, and when these tzadikim create a blemish, even though it's very fine, even though it's כחוט השערה, which is the context in which we have to understand the maaseh of מי מריבה that we've been talking about by משה רבינו, אזי אין כח בידם להמשיך אלו הלכות כנ״ל. So then this beard, this Torah, this is going to be ממעט and limit the effect and the koach, which initially we want to take this this force from the innards from, like we said, until the chest, to be able to create malachim to take the cherev

and the destructive forces from Edom so that we can apply them against the negative forces, the רשע, the reshaim who are creating the opposition or the obstacles to getting into Eretz Yisrael, but the forces are going to be limited. תיקונא שביעאה, the seventh תיקון, שפוון סומקין כוורדא אתפנון, lips that are red like a rose, and אתפנון, they are empty, free from hair, היינו בריאת מלאכים כנ״ל. This is talking about the creation of the malachim, the angels, that are created through the chidushei Torah, בבחינת the beginning of the pasuk says, בדבר ה׳ שמים נעשו וברוח פיו כל צבאם.

By the breath of the mouth are all the tzva'am, therefore, the with the lips where the רוח הפה comes out of is a remez to the malachim that are created with the רוח הפה, the chidushei Torah that's spoken. And these malachim are סומקין כוורדא, are red like a rose, which is a remez to אש בבחינת משרתיו אש לוהט, flaming red fiery attendants, משרתיו. This is why it's bedavka these angels, these kochot of fire that are going to approach Edom to try to assume, to employ the koach of the cherev to be able to to to take that against the reshaim.

תיקונא תמינאה, the eighth תיקון, זעירין נחתין, these small hairs, בגרונא, that are on the throat, ומחפיין קדלא, and they cover the back of the neck, היינו לקבל כח מאדום, to receive the power from אדום, להכניע אויביו המפנים עורף, to subjugate the forces, the enemies that are trying to turn us away from Eretz Yisrael. זעירין, זה בחינת כח אדום. שמאל is the koach, referring to the כח אדום, בחינת קטון נתתם בגי... נתתיך בגוים. It's a pasuk from Ovadiah as a reference to Edom. נחסין בגרונא, these hairs are on the throat, בחינת חרב הנ״ל, that we want to be mekabel this koach from Edom through which we can punish the רשעים. The sword is a reference to the throat, בחינת רוממות אל בגרונם וחרב פיפיות.

The lofty praises of Hakadosh Baruch Hu are in the throats and a double-edged sword. So we see that the מקום of הריגה, the מקום of the חרב is going to be at the throat. The note over here points out that the pasuk right before this also references the sword. It says, למה ה׳ מביא אותנו אל הארץ הזאת לנפול בחרב? Why did Hakadosh Baruch Hu bring us to this land to die by the חרב? Because post the חטא המרגלים, so then the koach of the חרב was, they were scared, was going to go towards Klal Yisrael.

תיקונא תשיעאה, the ninth תיקון, רברבין וזעירין נחתין בשיקולא, where the long and the short hairs end together, היינו בחינת ארץ ישראל שנחלקה לשבטים, that Eretz Yisrael is divided between the שבטים, שהיא בחינת חיות קטנות עם גדולות, that the שבטים are compared in the pesukim to various חיות, and the passage ends, נחתין בשיקולא, that they rest together. And the note over here brings the Zohar that it's a reference to Avraham Avinu who understood through a שיקול הדעת, through סברא as he understood the בריאה, the גדלות of Eretz Yisrael. באילין אשתכח גיבר תקיף, with these things, through these תשעה תיקונין, then that are found in the פרצוף of זעיר אנפין, a person finds themself, they come to a place where they're gibor, where they're strong and mighty.

היינו כשבא לבחינת ארץ ישראל, it means through this process once they're able to go to Eretz Yisrael, it comes that they've overcome this opposition, it comes that they're in a state of being gibor v'takif. אז יקרא גיבור תקיף, כי קודם שבא לבחינת ארץ ישראל, אז אל יתהלל חוגר כמפתח. Before a person gets to Eretz Yisrael, a person, literally it says, let him that girds his sword not boast like he that takes it off, meaning after a person is successful at war, so then he can he knows that he's accomplished something, he's able to take his sword off. Before that process, a person doesn't really know where they're holding. There's obviously a lot of opposition and a lot that has to be overcome.

We're saying over here that even at the highest levels, as if to say, you know, that whatever the ta'ut was by some of our greatest men that ever lived, so until we get into Eretz Yisrael and we've overcome that, we don't for sure know that we are a gibor takif. אבל אחר כך כשנצח, אז נקרא איש מלחמה. After this, a person knows that he's an ish milchamah. Now just two points before we read the ma'aseh, they're very, very important. First of all, does this mean that until a person gets to Eretz Yisrael to be a ba'al avodah, to go מדרגא לדרגא, they can't accomplish anything?

So the note over here from Rav Chaim Kramer says that even before a person does come to Eretz Yisrael, the desire, אין דבר העומד בפני הרצון, the great desire, the teshukah to get to Eretz Yisrael, that also has an effect. Nefesh HaChaim, other חסידישע ספרים talk about that even at the point of the commitment, the machshavah to do a mitzvah, already this creates a connection and an or makif, right? In other words, the diuk is, I saw in a Pirkei Avot from maybe Sefat Emet, I forget, says, כל ישראל יש להם חלק לעולם הבא, it doesn't say בעולם הבא, it says לעולם הבא now. So how does a person get עולם הבא now?

That a person as they even have a thought and a commitment and a teshukah and a desire to a mitzvah, they're already surrounded as it were by an or ha-makif, even if the world is dark. We're enveloped within or, that's עולם הבא. This actually ends up being the עולם הבא that they're zocheh to, not just a not just a reward that's disassociated from the act itself, but it's the or that they create. So a person has a desire to go to Eretz Yisrael, an honest desire, so then it has to be that he's in a place where when the moment comes and he's able to seize that opportunity, he does, then already he's able to generate some of this idea, some of this connection with Eretz Yisrael.

He also mentions over here that from a later Torah that we're going to see, that when a person wants to go to higher levels, he first experiences a fall before ascending, katnut and גדלות, בקי ברצוא בקי בשוב, ups and downs, peaks and valleys, which requires a great deal of patience, without which it is it is impossible to overcome the pitfalls. When a person when a person feels lit up, then they feel close. When they feel when they're in a down, they're in katnut, it's very difficult to engage in avodah, because specifically we're in a period of katnut, sometimes we just want to hedge so that we don't fall too far, and then ultimately we'll get back to it and feel warm, but we're not actively working on a connection.

Ironically, you could flip that on its head and say, when we're in gedlut, so then we're feeling it. Where's the line? How do we know to what degree we're really advancing our avodah, and to what degree we're advancing our own initiative, which Baruch Hashem, we our priority, we feel good when we're connected to haKadosh Baruch Hu, which we know is the truth, but where do we advance the avdut during ketanut, when we we say that no, this is the road that we're on and we we are having ups and downs in terms of our own

light, the or that we see, our emotional attachment, but it's during ketanut that we that we declare our priorities and we daven for this attachment to Eretz Yisrael, and we have to daven during those times that we should be able to see to see the or and to generate that attachment, that desire, that we're going to be able to overcome those obstacles and get close to Eretz Yisrael. The second incredibly important point is most of the ideas in this Torah seem to be addressing Klal Yisrael in a general in a general way.

Likutey Halachos by Halachos Gezeilah point out: ואם כל תיקונים האלו נאמרו על גדולי מובחרי הצדיקים הקדושים מאוד, while all of these tikunim definitely apply to the leader of the generation, the tzadik vis-a-vis his talmidim, other people that come to learn תורה, הממשיכין תורה מן שמיא בבחינת רוח הקודש אמיתי, אף על פי כן כולם נאמרים גם כן על כל אחד ואחד, כי כל אחד צריך לחשוב על תכליתו וסופו האחרון, וצריכין להתחזק ולהתחדש בכל יום להתחיל ללמוד תורה באופן שיזכה להתקרב על ידי זה להשם יתברך, and he goes on. Incredibly important that we understand that while these ideas are true as applied to a klal, these ideas are also true as we apply them to our own universe in our in a personal way.

A person appreciating his role, appreciating a person appreciating his role to himself, to others vis-a-vis his family, the community, if he's a Rebbe, those in his charge, maybe he's an employer, a person appreciating his position vis-a-vis haKadosh Baruch Hu, understanding that he's bringing light into the world or that he's that he's bringing Torah to the world, that he's that he's living his life in a Torah'dik approach, all of the ideas that we mentioned in this Torah, as we take a step back, can be applied in a very personal way and they can be scaled to

every element every element of life about, again, appreciation of roles, appreciation of the process, appreciation of understanding that the right thing at the wrong time, rushing the process is essentially taking a certain avodah that would seem to be appropriate in terms of hitbatlut and avodat Hashem, and when we want it done on our own terms, we're essentially, if you will, putting a hitgashmut on that instead of turning that into an avodah in a way that we can מצוה, צותא, that we can get together with haKadosh Baruch Hu. What we really want to do is do avodah on our own terms, and we're we're putting that in a box that that then has those limitations and everything comes with a sacrifice.

While we might be doing a mitzvah, something that with the best of intentions, but the same way that there is a framework in a matrix of distance, there's a framework in a matrix of time, and when one act is now performed in a different place, in a different time, under different circumstances, then it's not going to be a clean fit in terms of the overall process and there's going to be a friction created whereby the results that we want and the relationships that we want to perpetuate are not going to be affected in the same way. Now, we're going to just finish up and hopefully, I think that we'll stay within, plus/minus, the hour that we usually try to do and we'll be finishing up Torah כ' for now, then הדרן עלך.

התורה הזאת נאמרה בראש השנה. This Torah was said in Rosh Hashanah תקסה, which is, just checking from R'' Chaim Kramer when he brings that. That is Rosh Hashanah 5565, which is September 6th, 1804 in Breslov. He quotes that as was his custom, Rabbi Nachman began to teach at dusk between the first and second day of Rosh Hashanah. The Rebbe trembled, shuddered, repeatedly pulled on his beard, as he recited the opening words with the utmost intensity and awe: תשעה תיקונים. And Rabbi Natan said that while listening to the Rebbe give this lesson he felt thunder and lightning in his mind. The previous spring, sometime between Pesach and Shavuot, Rabbi Nachman related a vision that he had of a circle, which we're about to read through.

He said that although all of the lessons in Likutei Moharan explain this vision, this lesson is entirely devoted to explaining it, and we're going to see this we're going to see this vision now. Interestingly, also, the note over here says that our Torah, which was said in Rosh Hashanah, the seder generally is that the סיפור, that this story, the vision of the מראה, should actually be told before the Torah, the way that the Likutei Moharan that I have prints it afterwards, but in any event, I guess it would have been a lot harder to understand without understanding the without without going through the Torah, so be'ezrat Hashem, the next time we can go through the maaseh first.

But he brings all also by Chayei Moharan that one time he said פעם אחת אמר כל תורה יש לה מעשה והתחיל לספר המעשה של תורה ויאמר בועז אל רות associated with תורה ס״ה ולא רצה לספר יותר מחמת שכבר הגיד התורה. Once he started the Torah, he did not want to speak about the maaseh anymore. So again this Torah was said on ראש השנה על פסוק אשרי העם יודעי תרועה אך לא זכינו לקבל מכתיבת ידו הקדושה באר זה הפסוק על פי התורה הנ״ל. We were not zocheh to have the explanation within the context of this פסוק. גם קודם שאמר התורה הזאת סיפר איזה זמן מקודם מעשה נוראה שראה במקום שראה, רבינו told over the the מעשה בהקיץ או בחלום, either awake or dreaming, ואמר שהתורה ט' תיקונין הנ״ל היא פירוש על המראה הנוראה הזאת שסיפר.

This Torah that we read is a פירוש on this מעשה, ואם ירצה השם עוד חזון למועד לבאר דברים אלו במקום אחר בעזרת השם. So he's referencing Chayei Moharan where the maaseh is actually printed. מעשה שסיפר בתחלת קיץ תקס״ד. ענה ואמר אספר לכם מה שראיתי תספרו לבניכם. I'm going to tell you what I saw and you are going to tell your children. אחד היה שוכב על הארץ. There was someone lying on the ground. We'll see in another place it says sitting, so maybe it's the note here says it's a leaning position. And I'm just going to read it in I'm just going to read in the the explanation as it as it corresponds to the Torah rather than go through it twice.

This this individual in the maaseh who was in the middle of a circle, we'll see, is בחינת the נשמה that סובלת the ייסורים. וסביבו היו יושבים עיגול, and there was a circle of תלמידי חכמים, מפרשי תורה, who are going to be מקבל from this נשמה, sitting around in a circle, even though if there were others that were not in the form of a circle standing around, the Gemara says that these other people are אינם מן היישוב, they're not they're not within the structure that we're talking about, and therefore we're not going to say that they don't destroy the circle. So this neshamah is surrounded by those talmidei chachamim who come to draw from the neshamah, hear the Torah.

וסביב העיגול עוד עיגול, there was another circle of תלמידי חכמים, וסביב העיגול עוד עיגול, and going, it references a Gemara in Sanhedrin depending where individual individual talmid chacham's place was, וכן עוד כמה עיגולים, and a series of circles that were around this neshamah. וסביבם היו יושבים עוד כמה אנשים, and then there were the rest of the people that came to hear the Torah, not necessarily within the structure of talmidei chachamim that were very close, but in any in any event there were the talmidei chachamim, everyone was makir their makom, and then there was the others that were going to benefit from the Torah that was going to be brought from to the world like we said, from this נשמה, בלי סדר, these others did not have a particular seder within this structure.

ואותו שהיה יושב באמצע, כלומר שהיה יושב מוטה על צדו, again over here it says יושב, earlier it said שוכב, it's because what we're talking about this one who was lying on his side, היה עוסק בשפתיו, was teaching Torah with his lips, וכולם סביביו היו עוסקים בשפתותיהם אחריו, and those were learning, they were chozer'ing the Torah that this neshamah brought to the world. ואחר כך ראיתי, and Rabbenu is saying over, והנה איננו, אותו האמצעי, this neshamah, it cooled off, it was no longer there, there were no longer words כגחלי אש, and therefore the neshamah was removed.

וכולם היושבים סביבותיו, now all those that were sitting in a circle around the neshamah, those who were mekablim the ביאורי תורה, the חידושי תורה, הפסיקו לעסוק בשפתותיהם, now they no longer had the capacity to speak out the Torah. The conduit to this Torah was no longer accessible. ושאלתי, so Rabbenu says, מה זה, what's going on? השיבו לי שנתקרר, because this neshama was cooled off, they no longer had words כגחלי אש, ונגווע, and it expired, ופסק מלדבר, והפסיקו מלדבר. Once this neshama no longer was able to speak, the other talmidei chachamim also didn't speak. Again, I'm interweaving the peirush into the maaseh, so you can appreciate that the maaseh without any of this explanation is incredibly hard to understand.

ואחר כך התחילו כולם, at this point, all of the people that were in the circle all started לרוץ, to run, ורצתי אחריהם, says Rabbeinu, I ran after them. There was confusion, there was running, there was no longer this structure, this framework for them to be around this neshama. וראיתי שני פלטין, two ארמונות, two palaces, היינו בניינים נאים יפים מאוד, beautiful buildings, that that these are, it's referencing the עולמות, the היכלות היפים, that that are that that the that have the גדולי הדור, the צדיקי הדור have, ושם היו יושבים שתי שרות, and there were two leaders,

a reference to Moshe and Aharon, the גדולי הדור, all of these are linking to the pesukim by by Moshe Rabbeinu as we went through the maaseh, it says ולא היה מים לעדה ויקהלו על משה ועל אהרן, so we're going to see that after Miriam was was נפטרת and there was no water, so people gathered against Moshe and Aharon, over here this neshama was removed, we we associated this earlier with Miriam, and now the people are running all over the place, and And Rabbeinu says that he identified Moshe and אהרן ורצו להרגם and all the people went. We said that when there's no more access to this clarity, this truth, this Torah, it has fights against צדיקים וברחו השררות לחוץ.

So Moshe and Aharon, these two these two leaders, they they ran outside from their palaces where צדיקים are, it says in the פסוקים, ויבא משה ואהרן מפני הקהל אל פתח אהל מועד, that Moshe and Aharon went in front of the קהל to the opening of the אהל מועד. So, continues the story, וראיתים, and I saw that Moshe and Aharon went outside their palaces, והוטב בעיני מאד מחושליהם, Rabbeinu is saying that he understood that these were incredible people, that these were Moshe and Aharon, ורצתי אחריהם, I ran after them, וראיתי מרחוק אהל יפה.

So, we just said that they went to the אהל מועד in the context of the פסוקים, so Rabbeinu is saying that these leaders that ran outside of their palace, they went to this beautiful אהל, the reference to the אהל מועד, to daven, וצעקו משם להשררות, וצעקו משם להשררות: חזרו לאחוריכם. And they yelled to them, or there was a there was a scream to them from the אהל מועד that they should turn, they should leave the אהל מועד, ובקשתם כל זכויות שיש לכם ונטלתם בידכם, to seek all of their זכויות, like we said earlier that Moshe

and Aharon should basically take their זכויות, in other words, their authority as leaders, as צדיקי הדור, and with this koach, with their מעשים טובים, this is the מטה עוז, ותלכו להנר התלוי שם, they should ultimately approach the נר, this is going to be a בחינה of לב עליון, the access to the תורה, ושם תפעלו כל מה שתרצו, to be able to access whatever they can access from the Torah, from לב עליון, which we're referring to as the candle, as the נר for now. Now, we're going to see what happens.

וחזרו לאחוריהם, they turned to leave the אהל מועד, וקבלו הזכויות שלהם והיו שם חבילות זכויות, they had a lot of זכויות, ורצו להנר, but they missed a step, because they went directly to לב עליון, they went directly to the source of the Torah to bring it down, to restore the clarity from this נשמה leaving. ורצתי אחריהם, so Rabbeinu says he ran after them, וראיתי נר דולק תלוי באויר, he saw that there was this candle, which we're associating with לב עליון, ובאו השררות והשליכו הזכויות על הנר, and they came.

Now, really, they, the leaders in the context of our Torah, the purpose of the זכויות was to be מקשר to all of the people, to be able to be מכניע the רע, the פגם הברית within them, but ultimately to incorporate them into the tefillah, but when they approach the tefillah with utter התבטלות. But what happened was is that this tefillah was almost in a demanding way, in the name of the in the name of the זכויות, that the tefillah should be answered, almost to force the issue and bring down the Torah. What happened was, ונפלו מהנר ניצוצות. So, in fact, there was some דיבורים that came כגחלי אש, ניצוצות as sparks from the לב עליון לתוך פיהם, into משה and אהרן, והחסיר עצמו הנר ונעשה מהנר נהר.

We've discussed this idea earlier, the אותיות, the letters, that sometimes the shefa comes, it has to be rearranged. The certain כוחות inherent in the letters, the building blocks, we said that נגע could be transformed into עונג, different things. So over here, הנר as represents the לב עליון, we want to be ממשיך תורה, נהר into a flow, ושתו כלם מהנהר. And they in fact did bring down Torah from לב עליון, ונעשו בריות בקרבם, and there were some spiritual spiritual beings, as it were, that that came, like we said, from the beard, like in the in in the מעיים, in the chest, in within, there were spiritual beings created from the Torah that was brought down and spoken by the tzadik.

וכשפתחו לדבר, and when they started to speak the תורה, יצאו מהם הבריות, then these malachim were created. וראיתים רצים ושבים, and I saw that these מלאכים רצוא ושוב, והחיות רצוא ושוב, as the pasuk in יחזקאל, ואינם מן האדם ולא מן החיה, רק בריות. These were malachim that weren't associated with any other types of malachim that have that have a similarity to אדם, to חיה. ואחר כך יעצו לילך למקומם, and then they wanted to go to Eretz Yisrael, which was their place, meaning Eretz Yisrael is ירושה for the tzadikim, for the people, for Klal Yisrael. They went they were there was a galut to Mitzrayim and to other lands, but they wanted to go back to their place, to ארץ ישראל, ואמרו: איך נוכל לילך למקומנו?

They said, "How can we go back to ארץ ישראל?" There is going to be obstacles, there's a hurdle to get back to ארץ ישראל. Initially, the way to do that is by these spiritual beings, these malachim being able to take the חרב from Edom. שענה אחד, one of the two, meaning Moshe, Rabbeinu, who who in the pesukim approaches the king of אדום, נשלח לו אחד, and he goes to send a מלאך to the שר of עשו, ועומד שם ואוחז חרב משמים לארץ, who is standing there, who has this tremendous sword. ואמרו: את מי נשלח? And so Moshe Rabbeinu says, "Who are we going to be able to send to be able to get this חרב from Edom?" ויעצו לשלוח הבריות, so he's going to send the מלאכים, והלכו הבריות לשם, ורצתי אחריהם.

So Rabbeinu says that Moshe Rabbeinu sent a מלאך to to this to this to this מלך אדום, who we're saying, in order to get the sword. וראיתי אותו מאוים. Now this, this Esav, this Edom, was tremendously fear-inspiring, עומד בין שמים ובין הארץ, standing tremendously tall. It's based on the פסוק, וישא דוד את עיניו וירא את מלאך השם עומד בין הארץ ובין השמים וחרבו שלופה בידו נטויה על ירושלים. וחרבו בידו, and the sword is in his hands, right? The reference to Edom, the pasuk in Bereishit says, על חרבך תחיה, משמים לארץ, and it was from heaven to earth. והיו לה כמה פיות, and there was a lot of edges, points, to the sword, היינו פה אחד היינו חוד שקורין שארף.

There was one edge which was למיתה, פה אחד על עניות, poverty, פה אחד על חולשות, illness, כן כמה פיות על שאר עונשים. There's two edges to a sword, and then there could be multiple points. So, ideally we should have בעלות over, there should be shalom in the world, and if there's koach of destruction, it only ends up that it ends up being that Klal Yisrael, unfortunately, ends up being the subject of some of this destruction when Klal Yisrael is not fulfilling what it needs to be, and there's פגם הברית and so forth that forces them into galut. So, over here this sword of Esav has tremendous amount of destructive characteristics.

והתחילו לבקש, the מלאכים wanted to take this destructive capacity from Edom in order to apply it to the obstacles that were preventing them from going to ארץ ישראל, שזה זמן רב היו לנו יסורין ממך, because there was a lot of time that we were that Klal Yisrael was suffering from this destruction in the world. עתה, now that Klal Yisrael was purifying itself from פגם הברית and coming out of גלות, תן לנו לעזר והביאנו אל מקומנו, they were appealing to the king of אדום to help them go into ארץ ישראל.

ואמר איני יכול לעזר אתכם, and he said, "I'm not able to help you because," going back to the מעשה by the מי מריבה, by the rock, and the way that the צדיקים ultimately דאווענט that they should have had התבטלות, but they applied their זכותים, the way that they דאווענט to לב עליון, like in our Torah, there was something lacking that would not allow the מלאכים to be able to directly get the חרב from אדום. ובקשו תן לנו הפה של מיתה ונהרגהו בהם, so they requested in line with our Torah, okay, so if we don't have

enough to be able to take over the חרב to apply to the obstacles, to those that are keeping us out of ארץ ישראל, at least give us that we should be able to, sorry, ובקשו תן לנו הפה של מיתה ונהרגהו בהם, so first they said let us allow us to have the sword, ולא רצה. ובקשו פה אחר, so they said another like edge of the sword, in other words, that they should be able to apply certain things from אדום either to the maximum capacity to apply to מיתה or בקשו פה אחר just to punish if

not to totally destroy these obstacles, to punish these obstacles, ולא רצה ליתן שום פה, היינו שארף, and this אדום, this עשו, was not willing to give them any aspect, element of the sword to be able to apply to these obstacles to ארץ ישראל. וחזרו, and the מלאכים went back. ובתוך כך, that ישראל had to veer off, they weren't able to go through the boundary of אדום, בא פקודה להרוג את השררה. So the command came to kill these שררות, משה and אהרן. We ended up saying that this זכות created by the מיתת צדיקים, very hard to understand, but we spoke out some ideas, was what was needed to balance out that כלל ישראל should be able to go into ארץ ישראל.

They were the ones in the מעשה by the מי מריבה, by this תפילה, that made it that כלל ישראל couldn't go in, and now the זכותים that כלל ישראל needed was ultimately generated by the מיתת צדיקים. ויסירו את ראשם, and they were ultimately niftar. Now ובתוך כך, it goes on over here, ובתוך כך חזר המעשה כשהיה. So after Moshe and Aharon were removed, so then the מעשה happened again. At this point, instead of looking backwards, this is as if Rabbeinu is giving us a glimpse into לעתיד לבוא, what's going to happen by תחיית המתים, and it's going to be like a redo, and this time, Moshe and Aharon will succeed at the nisayon of מי מריבה, and will achieve the tikun that we needed, and גאולה will happen through them, Moshe Mashiach.

ובתוך כך חזר המעשה שהיה, שהיה אחד שופע ואמר ארץ כנ״ל, וסביבו עגולים, ורצו אל השררות, הכל כנזכר, everything happened the same, רק עתה ראיתי שהשררות לא השליכו את הזכיות אל הנר. This time these leaders did not throw, as it were, their זכותים to the נר, to לב עליון, רק לקחו הזכיות והלכו להנר ושברו את לבם. Rather, they took the זכותים to be מכניע, to subjugate the people, to clean them out from פגם הברית, but when they went to daven, when they went to לב עליון to access the Torah, that was with that was with הכנעה. They broke their hearts, they were they were שופך their לב with תפילה, והתחילו לבקש בתחנונים לפני הנר. And they davened as asking for מתנת חנם.

ונפלו ניצוצות מהנר לתוך פיהם, and דבוריך כגחלי אש, the sparks, the fire went to their mouths, ובקשו בתחנונים עוד, they continue to daven further as a מתנת חנם to be able to give this Torah over to the people, ונעשה מהנר נהר. So in this case, it did turn into לנהר, ונעשו הבריות כנ״ל, and the מלאכים were created. However, we're going to see that now it's going to be a different ending. ואמרו לי שאלו יחיו, that these, that these שררות were were living, כי ראשונות נתחייבו הריגה על שהשליכו זכיות לנהר ולא בקשו בתחנונים כמו אלו. These שררות were going to live because, again, now it was going to we there was not going to be a need for the זכיות generated from מיתת צדיקים, because now the tefillah was going to be appropriate.

ולא ידעתי מה זה. Now, I think over here, one of the places it says it's not clear, it's not clear from this rendering whether or not they were were saying that in the, ultimately, לעתיד לבוא we're going to even need the sword for Mashiach, or be able to go in בשלום. Be that as it may, ולא ידעתי מה, because at the ultimate, so then the כלי זין של משיח is going to be tefillah, it'll be it'll be from shalom. ולא ידעתי מה זה, ואמרו לי: לך לחדר הזה. So Rabbeinu said, he didn't understand the מראה, and they said to him, go to a certain room, ויאמרו לך פירוש על זה, and they'll tell you the פירוש. והלכתי לשם ויושב שם זקן אחד. There was a זקן that was there.

This is a reference to what's explained in Sifra Detzniuta, which the Torah is based on. ושאלתי אותו על זה, and I asked this זקן about this מעשה, ותפס זקנו בידו, and this זקן grabbed his beard. This is the תשעה תיקונין in response, because this contained the whole answer to the מעשה, ואמר לי: הרי זקני, הרי זקני היא פירוש על המעשה. And he said that my beard is the answer to this מעשה. ושאלתי: ואיני יודע עדיין, and I still didn't understand, ואמר לי: לך לחדר הזה, ושם תמצא פירוש, and the זקן said, go to a certain room, and you'll find the פירוש.

והלכתי לשם וראיתי חדר ארוך ורחב עד אין קץ, and I found that the room was long and narrow, וכולו מלא כתבים, it was filled with letters, ובכל מקום שפתחתי ראיתי פירוש על המעשה, and wherever I opened it, I saw a פירוש on the מעשה. So okay, be'ezrat Hashem, we're never really done. This is an incredibly, unbelievably lit Torah, but we will go vayter, and im yirtzeh Hashem, we will be'ezrat Hashem see the the גאולה במהרה בימינו, and it should be totally בשלום.

We should be able to apply this Torah, to understand the world through it, to understand ourselves through it as we move forward towards בעזרת השם ארץ ישראל, through tefillah, through not having to appeal to Edom, and it should come bimheirah b'yameinu.