LM 21.1 — Atika Tamir u'Sasim, Part 1 of 8 · תורה כ״א

We're about to jump in, engage another Torah together, Torah כ״א, לשון רבנו זכרונו לברכה. We'll give a little bit extra of an introduction in a second, but just to read the first line: פירקא רביעאה דספרא דצניעותא, the fourth פרק of Sifra D'Tzniuta. We've been speaking about in the last several תורות already taking a, taking a piece, taking a line, taking a passage from Sifra D'Tzniuta, חלק of the Zohar, a section of the Zohar, and from Parashat Terumah, and discussing it. So over here, he's quoting from the fourth פרק of ספרא דצניעותא, עתיקא טמיר וסתים. Now this is going to be a little bit abstract, but just, just at least to introduce the, the, the words, I think we gave a little bit of an expanded introduction for Torah כ', so maybe listen to the first few minutes of that shiur.

The idea of the way that the spiritual realms, we, we, we live down here, so to speak, in the עולם העשיה. There's, there's עולמות, there's א״ק, there's אצילות, בריאה, יצירה, עשיה. Over here, we live in a world that seems to be, to us, it's the most real, and we think about the spiritual realms as upper, more abstract, maybe less real. The truth is, is that's only a matter of perspective. Similar to examples that we sometimes give, if you think about, think about a programming language and what ends up appearing on the screen. If you think about what's more real, there are the things that are closer to what we interface with, what the colors that appear on a screen might be more relatable, but what has more of an impact, right, whether the screen is scratched, whether the colors are off, what has more of an impact?

Something that's going to be in the pixels, in the computer code, in the, in, in the programming, those will ultimately have better, a, a much, a much higher degree of impact, and therefore, the question of what's real is only because of the way that we relate to things, so that's how we talk about them. However, this, the, the structure of the world, in a certain sense, the things that are closer to the source, those are going to be more real. HaKadosh Baruch Hu set up a system, the, and this system has a system of עולמות in a כלליות'דיק way.

There's the system of אבי״ע, or א״ק and אבי״ע, אצילות, בריאה, יצירה, עשיה. We're in the עולם העשיה, and the way that HaKadosh Baruch Hu relates to the world also is the building blocks of the world are the ספירות. We're in the middle of Sefirat HaOmer, so those would be כתר, חכמה, בינה, or חכמה, בינה and דעת. For various reasons generally we discuss either כתר or דעת, and then there's חג״ת נהי and מלכות. These are the ספירות that we talk in Sefirat HaOmer: חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, the lower seven. So the upper three are the intellectual ones, the מוחין, and the lower seven are going to be the מדות, they're going to be the ספירות.

These are the individual building blocks, the individual, the individual ספירות. When the ספירות come together into a structure, so if you think about there's an, a face can have an eye, can have a nose, can have a mouth, can have ears. When they come together, so then you don't look at the pieces in individual pieces, but it's the meaning of how they come together, and therefore there are also systems of פרצופין. These פרצופין are going to be generally referred to as אריך, אבא, אמא, ז״א or זעיר אנפין and נוקבא, and they will align, they will align so that אריך is going to align with א״ק, it's going to align with כתר; אבא is going to align with חכמה or אצילות, but אבא is going to align with חכמה, it's going to correspond to חכמה; אמא will be correspond to בינה; זעיר אנפין will refer to the next six, the חג״ת נהי; and נוק' will correspond

to מלכות. Now, for our purposes, that's all we really need. So in the, in the systems of the פרצופין, of the ways that everything is made up of the ספירות, the ספירות are ultimately the building blocks. Within the system, the פרצוף of אריך, and now I'm, I'm reading from the note from ר' א״ת's version, he says אריך can also be referred to as עתיק, and this is very hidden. Why? So let's think in other terms. If let's say in terms of the ספירות, we talk about כתר. כתר would be the רצון. Something that's the רצון is מתלבש in what comes afterwards.

If you want to know what my will is, you can't really know what my will is other than how it manifests into, well, if I have an inner רצון, that רצון is going to result in a חכמה, and then I'm going to take this spark of an idea and I'm going to be מדמה מילתא למילתא, I'm going to apply that idea until ultimately I'm able to take it into something that's an, a, actualizable idea, and then I'm going to actualize, I'm going to bring it מן הכח אל הפועל. The, at the highest level, the רצון or the פרצוף they're going to refer to as אריך, again, this is very high level so we don't have to get too lost in it, at the very highest level, the אריך is not is is going to be considered hidden because there's no real direct interface with it other than the fact that it's going to be מתלבש,

it's going to be in-clothed, so to speak, by the פרצופים that come afterwards and it won't have a גילוי. However, if you go down the system, there will be a גילוי in the פרצוף of זעיר אנפין, and this will sometimes this will have an element of being revealed and an element of being hidden. Okay. This is what we're going to leave it with. So now, going back to the passage, we say that the fourth פרק of Sifra d'Tzniuta is עתיק טמיר וסתים. Atik is hidden and concealed. Za"a, Zeir Anpin is revealed and not revealed. And Atik, for our purposes, is a reference to Atzilut.

Now let's go back a little bit to the historical perspective, what was what was going on at the time of this Torah, and I think part of it will give us a little bit of chizuk. I'm going to read from piece of Chayei Moharan in the note, and then we will dive into אות א of the Torah. This lesson, this piece of Likutei Moharan I'm reading now from Rav Chaim Kramer's note, was given on Shabbos, the י״ג אב of 5564. This is July 21st, 1804 with excerpts that were added later on. The Shabbos that was given was the one immediately after Tisha B'Av, which we generally refer to as Shabbos Nachamu, and Rabbeinu incorporated into his teaching the passage which begins נחמו נחמו from the prophecy of Yeshayahu about rebuilding Yerushalayim.

It was the Rebbe's custom to visit with his chasidim in Chigirin, Medvedivka, and Tirhovitza, which I might be mispronouncing, on three different occasions during the year, one of which was Shabbos Nachamu. And we're going to mention now that two weeks earlier Rav Natan and Rabbeinu were in Breslov, and there was the following the following discussion. So now I'm going to read from Chayei Moharan. Excuse me. So he says, מקודם לזה עמדתי לפניו בערב ראש חודש מנחם אב ביום ראשון בשבת לפנות ערב, רב נתן is is discussing this, בעת שפוסקין לאכול בשר, at the time when people stop eating meat.

והיה אז, and what I'm reading is from Chayei Moharan אות נ״ט. והיה אז, I think it's worth reading just because of the chizuk that I know that it gave me, even though it's going to take a few minutes going into the Torah. והיה אז מאוים מאוד. It was incredibly It was incredibly like shaking, quaking, מאוים, afraid. Was gripped with fear. ושכב על מיטתו ושתק הרבה וחשב מה שחשב, and he was lying in bed thinking. ואני עמדתי לפניו נבהל ומשתומם, and I was silent, ועמדתי אז לפניו כמה שעות, I was standing there for many hours. And he began to say, בזה השבת, which was the day before, בכיתי מאוד לפני השם יתברך, I cried a lot.

מדוע כל דבר שאני רוצה לעשות אני מוכרח לעשות במסירת נפש? And I think this is going to give tremendous chizuk. You know, people tend to think that great men either don't have challenges, don't have the challenges that they have. I have a hard time davenen, engaging in avodah. If only, yes, maybe the the the men who are the the greatest men, if to them it's easy to go daven, they they have a nisayon in terms of kavanos. But how am I supposed to engage? So, listen to what he describes. Why is it, this is Rabbeinu talking, I mean if there's anything that we we we think we think Breslov, we think התבודדות, we think attachment to Hakadosh Baruch Hu, listen here: Why is it that everything that I want to do takes such a sacrifice?

היינו שבכל דבר שצריך לעשות בעבודת השם קשה וכבד עליו מאוד. Everything is so difficult. ואינו יכול לעשות כי אם במסירת נפש ממש, and everything requires such an investment, such a mesirat nefesh sacrifice. וסיפר שבכל יום כשעומד בבוקר ורוצה להתפלל, every morning he gets up, Rabbeinu gets up, and he wants, he's he's describing he wants to daven, אינו יכול לפתוח פיו כלל. He cannot open his mouth, ואין לו במה להחיות את עצמו, and he doesn't have any any vitality. ואז היה רוצה להזכיר לעצמו על כל פנים איזה ניגון, so he he figures, Rabbeinu said, maybe to start a ניגון and that would stir him, stir emotionally, כדי להחיות את עצמו באיזה ניגון, וגם זה נמנע ממנו, and he just couldn't even get that out, כי אינו יכול להזכיר לעצמו שום ניגון, just a dry spell, couldn't even think of a ניגון, עד שאינו יודע כלל איך לעמוד להתפלל.

How could, Rabbeinu describing, how could he even get up to daven? ואף על פי כן הוא עומד להתפלל בקטנות, just gets up, pushes through, says the words, gets up to daven. אחר כך כשבא בתוך התפילה, once he gets into תפילה, אז מזכיר את עצמו איזה ניגון שבא בדעתו ממילא, and a song popped into his head to start to stir a little bit. הכלל שכל דבר שרוצה לעשות קשה עליו מאוד ומוכרח לעשות במסירת נפש. Everything took such a tremendous amount of sacrifice. Not even to engage, just to just to begin. A drop further, ומזה נתעורר ליבי, I understood, said Rabbeinu Natan, says Rabbi Natan, והבנתי מוסר גדול לעצמנו ללמוד קל וחומר ממנו, a tremendous amount of mussar, כמה אנחנו צריכים להתחזק ולהכריח עצמנו בכל הכוחות ובכל הדברים הנוגעים להשם, how much we have to strengthen ourselves in every area of avodah, בפרט על התפילה.

הלא אם הצדיק הקדוש והנורא כמוהו, we look at Rabbeinu, we look at Rabbi Nachman, how much היה צריך למסור נפשו כל כך על התפילה ועל כל דבר שבקדושה that he had to literally engage in a mesirut nefesh in tefillah, in every area of קדושה, והיה לו מניעות וכבדות כל כך קודם שעשה איזה דבר כנ״ל with a tremendous tremendous obstacle, whatever, emotional obstacle, whatever it was, קל וחומר בן בנו של קל וחומר כמה וכמה אנו צריכים לטרוח ולהתייגע ולמסור נפשנו בכל יום, how much we have to push and understand, by the way, that tests, challenges, not feeling it, is normal.

Not normal, not for us, normal for the greatest. בפרט we we we think to the eye, we don't see that all the challenges other people go through, but this is, you can almost feel it emotionally. בפרט בשעת התפילה שהיא בתחילה כבדה מאוד בתחילה כבדה מאוד על האדם, וצריכים יגיעות הרבה להכריח עצמו בכמה אופנים ועצות אולי יזכה לדבר איזה דיבור בתפילה, and the person engages, maybe maybe I'll be able to engage for a little bit of the תפילה, כי בשביל דיבור אחד של תפילה כדאי למסור נפשו. If you can plug in for one word of tefillah, it would be כדאי to give up a נפש.

It says, tefillah is דברים העומדים ברומו של עולם וכולי, כלשונו. Okay. So, just a drop further, again this background is here, we'll see how it it plugs into the Torah. So, Rabbeinu describes further that he he told that that on this Shabbos, the one that was before Rosh Chodesh Av, הקשו קושיא למעלה, there was a certain question that was asked on high, and רבינו said a תירוץ, that which the answer is going to come later in the Torah. והקושיא היא, what was the question? דיש מקיפין אצל השכל, there're certain things, if you think about something that's inside a כלי and then some things that's surrounding the כלי, it's something that is not, if you think about it in terms of information, a person could think that there's different stages.

There's information that is beyond me, I can't even relate to it yet. There's something that I that I understand and incorporate, and then there's something that I give over. So if you think about this realm, there's something that I I'm absorbed within it, almost, it's surrounding me, it's beyond. Then as I relate to it, and then once I'm able to integrate, it comes into me. Now again, so then I'm able to take a חלק of it, I'm able to package it up and give it to the next level. As far as מקיפין, these things that surround me, they're above, they're מקיפין in the realm of the שכל, היינו שאינו נכנס לשכל פנימי אנושי.

It's something that's surrounding the, again, reading just conceptually, high level. ויש מקיפין לתורה, שמקיף לה תורה ואינו נכנס לתוך התורה. They're מקיפין in the realm of Torah. It's hard to know exactly what he means, so we'll try to just stick to the words. There's intellectual ideas, and then there's Torah, whether we want to call it spiritual ideas, things that Torah always רצון השם, it's all only that it comes צמצום, but I guess as we try to plug in, a person relates to what's going on, there are מקיפין within within these these ideas, שכל and תורה.

By the מקיפין, יש שהם מקיפין ועומדים לפני העינים, there are ones that even we understand what it is that we can't relate to, רק שהם מקיפין ואינם נכנסים לשכל, just that we haven't been able to incorporate it yet. ויש שהם בהעלם, there are things that are even more hidden than that, שלא באו עדיין אפילו למקיפין, it's not even, it's even more hidden than even at the level of being מקיף, שהוא בחינת והוא בחינת עיבור, and that's in the as if it's gestation, it hasn't even been born as an idea yet, let alone something that we can hope to grow into and relate to.

And the systems of עבודה work like this also: there are things that I do, that I relate to; there are things that I relate to even though I can't internalize them yet, they're beyond me, but it's something that I can strive for; and there's something that I almost don't even relate to as as a מעלה. A a חברותא of mine told me that he was reading a story of a particular גדול, and he as he was reading these stories, he understood that the stories were not only hard to relate to, but they were the types of things that if he would do, would probably be אסור for him to do, in other words, the idea that the a person would be holding on such a level, if that's a הנהגה that relates to him, that's one thing, but it was so far beyond and unnatural and something that, also you know, sometimes one person's עבודה

can impact their family, it just was not something remotely that related to him. So there are things that are within our realm, are within our universe, some we do, some we strive for, and some are just not remotely within in our universe, that's not where we should be at. The cost would be too great, then it's not an עבודה for us. ומה לעשות שייכנסו מקיפין של התורה לתוך התורה בפנים? So now, how do we get the מקיפין of Torah to to become into פנים, to come to something that we can relate to? והמקיפין של השכל ייכנסו לתוך שכל הפנימי, דהיינו, בתחילה יבואו ויתגלו המקיפין של תורה מהעלם מקיפין.

So first what we have to do is bring something from the hidden into the universe of what we could relate to, even though it's still beyond us, and then after that we have to translate it into something that's פנימי that we could that we can internalize. ואחר כך ייכנסו מקיפין של תורה לפנים. This works in the same way by Torah, this works the same way the system of מקיפין by שכל. מה שאי אפשר להשיג מצד חסרון אנושי ייעשה מקיף פנימי, דהיינו שיבוא מהעלם מקיפין, מקיפין ייעשה פנימי. Okay, this is what we said. Now, עיקר השאלה הוא, so he explains over here, Rabbi Natan explains the כוונה of the question, איך להוליד המוחין מהתעלמותן?

How do we get the mochin, the sechel to be born, as it were? We said that the total hiddenness, totally unrelatable, let alone something that we can we can strive to incorporate and ultimately incorporate, is something that's in gestation. How do we get it to even be born into something that we can approach? ואחר כך שמולידין אותן, and once it's mol id, once it's in the world, איך זוכין להכניס המקיפין לפנים? How do we incorporate it? And the story goes on that as Rabbi Natan was standing there, somebody came to Rabbeinu and said, "I need money for nerot," and Rabbeinu answered that this is also a teirutz to the kushya, and then we're going to continue on and talk about בהעלותך את הנרות now.

The R'' Chaim Kramer's note also goes on and says that shortly after giving this Torah, Rabbeinu's year-old daughter, Feiga, רחמנא ליצלן, was niftarah. Due to her poor health, she had been entrusted to a family in Ladyzhyn, which was a village near Breslov, and the Rabbi indicated that he was aware through רוח הקודש, although nobody had told him about it, and, and okay, after when he gave the Torah he did not mention the concept of mourning, which he did add to the Torah only after returning to Breslov. And some weeks later during Elul, Rabbi Natan again was visiting with the Rabbi and the subject of this Torah came up, and Rabbeinu said surely the difference between life and death is very minimal.

It's a transfer: now a person's here, then a person is there, referring to the cemetery. It's a different stage of real life. What's life? Life is not only physical life, life is the is the spectrum of life. During one stage we are operating in this world, during another stage is a transition, it's a portal, mitah, and then we transition into another stage. At that point he still had not been informed directly about Feiga's petirah until after Rosh Hashanah, and at that point he sat shivah for, or he sat aveilut for an hour instead of the customary shivah period, when he was actually informed, and that triggered a limited aveilut.

Okay, let's jump into the Torah, these are the introductions, and hopefully these will be helpful as we go through the material in the Torah. So we're going to be discussing now this question that Rabbeinu heard in shamayim and the answer. בהעלותך את הנרות is a pasuk in במדבר פרק ח. When you go to light, you go up to light the nerot, the end of the pasuk says, אל מול פני המנורה יאירו שבעת הנרות. Rashi says that you have to, to the kohen, you have to light the מנורה שתהא שלהבת עולה מאליה, until the flame goes by itself.

One nice idea which is worth remembering, I believe Rav Hirsch says it, is the Menorah represents Torah, chinuch. The job of an educator is to make himself or herself superfluous. The job is not to make it that you that to create a dependency, rather a person lights the wick until the wick becomes independently lit, and then they pull away. Okay, so then if a, if a, if a Rebbe is teaching a talmid, the talmid is dependent, he has to ask, he has to go back and ask, however, if he never grows into independence, the job of the Rebbe is not to teach individual individual points of material so that the talmid can never really analyze or understand anything on their own, it's to give them the tools, the formulas to be able to reach independence.

Over here we mention another idea, that what does it mean that the sh lahat should be עולה מאליה? That it shouldn't need anything else at the time it what the you should light the wick until when pulling the light away, then the ner is able to be lit without assistance from anything else. Now, paragraph א, we're going to be talking about different types of שכל. There's one type of שכל that requires introductory information, it's built on something, it's not sudden, there's a buildup, there's history, there's background, and then you can develop an idea. There's another type of שכל which is sudden.

In other words, a person has a flash of an idea, a burst of understanding, they see something and all of a sudden it just fits, it's as if it's a shefa from שמים. In one way that's a much deeper understanding of something, we can call it I guess common sense, where something clicks, it's a burst. On the other hand, a person needs also the first type, either for themselves, or even if they don't need it for themselves, if they're going to convey that information to another, you can't just generate a sudden burst, a person would need even to convey the information through the other type of שכל, the one the type of שכל that requires background would be called the שכל אח, the שכל שכל של אחר, the שכל that we're going to be referring to as sudden burst where everything clicks, comes from Hakadosh Baruch Hu, is the שכל קדם in the, so to

speak, in the front. Let's go. כתיב, it says by בריאת האדם, pasuk in תהלים, אחור וקדם צרתני. He was formed front and back. It says it's as if צרתני can have several meanings, but the Gemara in Berachos, it says that at the time of creation Adam and Chava were formed as two complete forms and they were connected to each other. Now the the tzurah, צרתני, the tzurah of a person is the שכל. The primary defining factor of a human being is his שכל as opposed to an animal. So now we're going to explain, כי יש שכל, we're talking about an אדם, כי יש שכל שאדם משיגו על ידי הקדמות רבות.

There's one type of a שכל that a person, like we said, has a buildup, a background, there are things that come before whatever it is that the subject, the core idea is. והשכל הזה מכונה בשם אחר. אח, there's there's a This שכל is coined, it's termed something that one understands after time as the אחר. ויש שכל שבא לאדם בלא שום הקדמה, there's a type of שכל which does not need any priming, אלא על ידי שפע אלקי, it's something that comes as if from above. It's a burst, it's a common sense, things fit together, it comes suddenly.

וזה מכונה בשם קדם, בשם פנים. So one we're going to refer to as being as if in the front, and the other one is going to be as if there's back, background material that's going to be generated. It says over here, it's quoting from, it says the Shichos after the Sipurei Maasiyos, I think that's where it's quoting from, but he says that there that what when something happens quickly, in this world also, when things happen quickly, it generates friction, it generates heat. So it says this seichel, which is considered למעלה מהזמן, in other words, it's not subject to time, it's something that's faster than time as it were, it's not subject to constraints because it comes with some sort of a burst, it says בבחינת פנים, בבחינת יעקב, בבחינת אמת.

But I'm not sure about the significance of those things yet, but it says that because of the suddenness, it's as if it generates a heat, and that heat generates a חמימות הלב, it'll generate also an emotion that we're about to say in the text, התלהבות הלב נולד מחמת תנועת השכל. Now, intellect and emotion are connected. One might think that they're not, one is purely intellectual, one is emotional. We've mentioned before that we all understand that intellect and emotion are connected. If somebody had information that was, let's say, good news and they felt sad, or sad information and they felt good, you would say that the person is emotionally unstable.

We all understand that emotion is going to be connected to context, to intellect, to something that you know. So, depending on the type of seichel, it's going to generate to a corresponding emotion. The idea of the שכל קדם, פנים, is something that's that we're saying is more sudden, more movement, the language that we're talking about is going to generate a התלהבות הלב, כי טבע התנועה שמוליד חום, because movement generates heat, ולפי מהירות תנועת השכל, because of the swiftness of the מהירות השכל in in שפע אלקי, something that comes suddenly, כן מוליד חום בלב. So when Hakadosh Baruch Hu, as it were, opens up and generates this this idea of emet, we call it common sense, maybe it's not so common, but something like sometimes the Gemara says, למה לי קרא, סברא הוא.

If a person would truly be in touch with his neshama, truly a person would be truly in touch with the with the בורא עולם, so they they they would they they would see and understand the truth of things even without a קרא, even without a pasuk. Now we have so much distraction, we are not necessarily in touch with our own with our own lev, with our own neshama. However, the idea that a person can get this שכל אלקי directly, that's going to generate a התלהבות הלב, a certain heat in the heart, נמצא על ידי כן מוליד חום בלב, נמצא על ידי שפע אלקי שהשכל נשפע לאדם במהירות, that a person gets this very very quickly שאין צריך להשתמש בשום הקדמה, he doesn't need to lead up to it.

It's not something that has to go slowly, it's not something that he has to socialize in the idea. על ידי זה המהירות through this תנועת השכל, through this movement שלהבת הלב עולה תמיד מאליה, so then the flame of the heart will be able to be burning תמיד to Hakadosh Baruch Hu. We'll see where it goes from here, like we read, that the flame goes on its own, that once this is generated, it's a swiftness that happens almost like once, and now it says שלהבת הלב עולה תמיד, but it generates something that's going to be perpetual.

So let's see how we're going to address it. So beginning paragraph two, we now have to understand how a person can make himself into a כלי to be מקבל the שפע אלוקי. We said that the שפע אלוקי is not something that a person specifically positively prepares for or generates. Really it's generated from outside, but a person does have to make himself into a כלי to make himself receptive to this and therefore is going to have to be מקדש the שבעה קני המנורה, as it were, that are that are associated with his face. So we're going to see the two eyes, two ears, the two nostrils, and the פה and the mouth, these are going to be the five windows.

אבל להגיע לבחינת שפע אלוקי הנ״ל, in order to be able to reach, to get to a point where he's going to be able to receive this שפע אלוקי, אי אפשר לבוא לזה אלא שיקדש את פיו וחוטמו ועיניו ואוזניו. So now we're talking about really the four senses. Sometimes you might see the acronym רי״ש שי״ן רי״ש דל״ת, רשר״ד, which would be ראיה, שמיעה, ריח, and דיבור. The note over here brings a couple of interesting points. First of all, we mention פה, we mention the mouth, which we're associating with dibbur rather than ta'am, we're associating with speech, which we're going to say a person has to be careful for sheker and then other negative types of speech as well.

We're not talking about the ta'am, the ta'avah of achilah specifically. So we take note of that for now. And second of all, we're also mentioning that we're not talking about other senses in terms of the חוש המישוש, the idea of feeling. It says first of all that it's not the place in the head, so we're speaking specifically of things associated with the head for now. And also, that in other words the עיקר מישוש, the עיקר feeling is going to be with one's hands. And second of all, we're going to say that the עיקר sensual experience, the idea of touch is going to be associated with with ta'avah, it's כנגד הברית, it's כנגד the עיקר תאוה, and he brings over here from the Likutey Halachos in Sukkah that the kedushah of all of these devarim, the kedushah of all of these senses is actually taluy in קדושת הברית.

So taken all together, then these are going to be necessary to for for one to reach to kedushah and to קדושת הברית and to and to taharah, and therefore we're not addressing that separately. We mentioned in one of the earlier torot first of all that the פגם הברית is going that that realm of ta'avah is the רע כולל. But also I'm going to add this in for a minute also. I think, but can't remember, that I heard this idea pointed out by Avraham Avinu, that after the brit, so then beforehand it was only it was only mekadesh as if it was Avram, 243 limbs of the body, and then with the brit it was it was the adding the extra ה' to that it became all 248.

Now the brit is only really one אבר, so the the idea that I heard pointed out, which maybe we can apply over here also, is that once a person is fully committed to HaKadosh Baruch Hu, in other words, he's in the realm of kedushah, he's in the realm of taharah, so that that mimela affects all of the senses. Meaning what? When a person is interested in something, the Gemara actually brings that when a person is מתנמנם, so they could be dozing off, but if if they hear their name being called, they'll wake up. But if a person, let's say, is in a public place also, sometimes there's a lot of noise, there's background noise, people are talking, they're schmoozing, and then all of a sudden, something will catch their ear because it has to do with them.

A person walks into a busy place, there's a million stimuli that they see with their eyes, but nothing really catches their eye until it's something that might have to do with them. They don't notice the scratch on every car, they might notice in a busy parking lot the scratch that's on their car. I think Rav Yisrael Salanter says that you know, when people walk out into the street, so a shoemaker is going to notice everybody's shoes, a person from a different craft is going to notice that particular craft. So when a person is within the realm of kedushah, that mimela is going to affect all of their senses.

This is going to be what catches their eyes, this is going to be what they ultimately talk about, what they're interested to talk about. This is going to be the types of things that they notice in smells. A person would go nuts if they would literally try to latch on to all of this stimuli, every color, every smell and sound in the world, because it's just it's just too much. But really the mind focuses into what speaks to a person, what their what their interests are. So in a certain sense, the the the realm of ta'avah, the realm of פגם הברית versus kedushah, so this encompasses all of the other senses, and we're going to see that when a person is Mekadesh their senses, this puts them into the realm of kedushah, and vice versa.

Once a person is in the realm of kedushah, this also is mekadesh their senses. So in a certain so we're actually separating these out. So again, we say that in order to reach the שפע אלוקי, for one to make himself into a kli, a person can only get there when he's mekadesh these senses. והן הן מאירין לו שפע אלוקי הנל, and through the kedushah of these senses he's going to inspire his מח, he's going to inspire his mind to be receptive to the שפע אלוקי so that he can so that he can now get these ideas and he will become a kli for it.

היינו שישמור את עצמו מלהוציא שקר מפיו. Now we're going to go through the senses. So again, over here we relate specifically to sheker. Really it can be other ideas also, other לשון הרע, רכילות, נבל פה. We're focusing here on sheker. Perhaps we can say חותמו של הקדוש ברוך הוא אמת. When a person is connected with הקדוש ברוך הוא, so then בעצם everything is reconciled, brings to a שלמות, becomes אמת. We're in the week of תפארת, Yaakov is Torah, תפארת, אמת, that that everything comes. So the truth is that that it does there is there is a certain sense to the idea that we're focusing on on on the idea of אמת or not telling sheker.

We'll see in a second סור מרע ועשה טוב, that in in line with this you would think, you know, very often in Chassidut we talk about we can't get rid of What's the best path to get rid of a lot of darkness? Put in a little or, you light a little candle and then that dispels a lot of darkness. Why over here are we talking about the negative first? Because over here we want that the שפע אלוקי is going to come in in a certain sense, if you think that you put clean water into a kli, it's going to be only as clear as the kli is.

The first thing we have to do is remove from ourself גאווה, self-interested, sheker, other ways that we're going to have a distorted perspective, something that even if the שפע אלוקי comes, it's going to become distorted towards towards different ends. Anyway, over here it says היינו שישמור את עצמו מלהוציא שקר מפיו, ויהיה לו יראת שמים. So so truth and sheker are associated with the mouth. ויהיה לו יראת שמים שהוא בבחינת חוטם. We're associating יראת שמים with the חוטם בבחינת והריחו ביראת ה׳. We actually mentioned this the first the idea the first time in Torah ב׳, that through יראה there's the the idea of יראה that that the Mashiach is going to have the כח to use the כח, as it were, of ריח, of smell, to know whether one is חייב or זכאי.

But in any event we associate yirah with reiach, with the smell, with the חוטם. ויהיה לו אמונת חכמים התלויין באודנין, the אמונת חכמים is going to be associated with the ears, what what what one hears. The note over here mentions that the order changes in terms of what we how we deal with the senses. It says above when we're talking about the צורה of the פרצוף, the order of the face, it says the פה is in the middle and afterwards comes the חוטם, that would become the nostrils, the nostrils that's above the פה, and then would come the עיניים, and only afterwards addressing the אזניים.

Why over here does it talk about the ears before the eyes? So he introduces this idea that really we have to talk about אמונת חכמים first, because as the yetzer hara comes to a person, he could say עיניים is not so bad if only you're exposed to something, you're not actually doing anything wrong, and then the עיניים, certain things become a gateway. They become where a person can end up exposing themselves and ultimately, little by little, ולא תתורו אחרי עיניכם, right? A person can end up going into places where they shouldn't go. Over here, a person has to have אמונת חכמים, and once a person has אמונת חכמים, so then they can they can appropriately be careful and approach and understand the the way that they have to make גדרים and סייגים, the way that they have to be very careful with the rest of their with their limbs, their senses, what they do.

Until a person has אמונת חכמים, so then there's going to be room to rationalize, and therefore it says ויהיה לו אמונת חכמים התלויה באודנין. אודנין are אזניים, right? The ד and the ז, we said, and then that that he could be mekadesh his אזניים בבחינת שמע דברי חכמים, that אמונת חכמים is associated with שמיעה. ויעצם עיניו מראות רע, and then they close their eyes from seeing רע, from being מסתכל, from gazing at anything that's עריות, other other bad things. כי, because, we'll we'll say one more comment in a second, the פה, the חוטם, the עיניים, the אזניים, these senses, הן הן המעוררין השפע אלוקי הנ״ל עליו.

כי הפה והחוטם והעיניים והאזניים תלויים במוח, והן מעוררין את המוח שיהיה בבחינת קדם, בבחינת פנים. So again, this works this works in both directions. First of all, as a person is mekadesh these senses, these are going to be מעורר the מח to be מקבל שפע אלוקי, and once it is מעורר the מח to be mekabel the שפע אלוקי, once a person is able to elevate, to inspire the מח, the sechel, to be in a realm of kedushah, so then also it will inspire and it's going to put himself in a place where the senses are also become kadosh.

The Rav Chaim Kramer note brings the Be'ur HaLikutim, first of all, that the eyes, ears, and nostrils are doubled because they have a dual function, just a point of interest. They support the positive and reject reject the negative. This is because the stimuli come from without. So it says that the ears will cultivate faith in true צדיקים, Torah, etcetera, and conversely, the flip side of this would be to expel false beliefs. It says two nostrils develop יראת שמים and also to dispel external fears that enter into our minds, but it mentions that the mouth is only one mouth because this is not fed externally, so therefore it doesn't need it doesn't need two things as a filter to accept the positive and rebuff the negative, but rather since speech is internally generated, therefore one can have one mouth.

Another idea over here in the note brought by the Be'ur HaLikutim is that the mouth is mutually exclusive, meaning that a person can see good things and bad things, but when something it represents emet versus sheker, so that's totally binary. In other words, there's one truth, there's unlimited avenues of falsehood. Once a person is something that's 99% true, it's 100% false. It could throw it off in terms of perspective, in terms of tone by לשון הרע. It could even be that a wink can take the same statement and turn it from something into true that something that's false, something into רכילות, into לשון הרע.

So, what it mentions over here that the מנורה, שבעה קני המנורה, so each menorah there was two sides if you think about there's one light in the middle, that would be the peh. Every everything else there would be two on the on the there's three stems on the right, three stems on the left, and then there would be in the middle, one lamp that's representing the peh. We're going to see afterwards that the menorah itself is going to represent the ראש, and the and therefore you have the seven middot, as it were. The the ראש is the מוחין, it's the intellect, and the we're going to say that the that the really the commander-in-chief of the body, based on Rav Chaim Kramer's note, is going to be the head, it's going to be the intellect.

But ultimately, the like we said earlier, the soldiers of the commander-in-chief of what runs the body, of what really dictates how a person interacts with the world is going to be the ראש, but the the soldiers, the shluchim of a person are going to be the senses. How a person senses, react, and interact with the world are going to be dictated really by his ראש, but on the other hand, they're also going to serve to bring things back to the ראש that's going to inspire the ראש. And then we'll we'll mention one other idea after we read this paragraph.

So, going forward, it says, וזה בחינת ראש דברך אמת. What we're going to do now is we're going to associate the ראיה, שמיעה, ריח, דיבור, which is the שבעה קני המנורה. We said that that ראיה, שמיעה, and reach all have two, and then the dibur is going to be one for the peh. We're going to associate all of those with the head, with the intellect, ראש דברך אמת, that דבורי אמת, words of emet are associated with the ראש, with the moach, with the intellect, וזה בחינת מוח, הנאמר אצל פה. This is where we see that that the peh, אמת is associated with the אמת, וזה ראשית חכמה יראת השם.

And then also we have another pasuk that says that the beginning of chachmah is יראת השם, which, again, וזה בחינת מוח, הנאמר אצל חוטם, that the we see that chochmah is associated with יראת השם, which we said is a second ago was associated with rei'ach, we said by the מלך המשיח, וזה בחינת הוכח לחכם ויאהבך. We're actually going to mention two pesukim when it comes to שמיעה, and over here it mentions the Biur HaLikutim, I think, and also Rabbi Maimon actually mentioned his rabbi, that is one פסוק, הוכח לחכם ויאהבך, one who gives musar, that's going to be chacham.

We said that the ozen is associated with אמונת חכמים, וזה בחינת מוח, הנאמר אצל אוזנין, בבחינת שמע דברי חכמים as well. So we have from the one giving the musar, and also from the one receiving the musar, that dynamic process, both of those are going to be associated with emunat chachamim. אמונת חכם, like we said earlier, comes even before the עינים. A lot of this process rests really on emunat chachamim. The chachamim, we've said earlier, I can't remember offhand which Sefer Torah it was, that the חכמים, בעצם, a person who has his hitbatlut to the tzadik, this is a living Sefer Torah, the the ultimate where we we have the Shechinah, where we have malchut, where we see Hakadosh Baruch Hu in this world.

Rav Wolbe zt"l in Alei Shur, one of the pieces says that if Darwin would have met Rav Yisrael Salanter, then he never would have been able to say that a person comes from a monkey. He would have seen a qualitative difference between between somebody who is in the chain, in the link in the mesorah coming straight from from Har Sinai and down, people that are on an elevated level, almost a חלק אלוה ממעל within the vehicle of a human body, with this emunat chachamim where we where we relate to to chachamim, where we relate to the mesorah, this is be'etzem what gives us a connection back to Har Sinai.

To the extent that we evaluate thing based solely on our intellect, so then we're going to be limited Certainly we want to be able to internalize anything, and like we mentioned once before, I think it was Rav Yaakov Weinberg, maybe it was Rav Noach Weinberg, I forget which one, says that when a person learns things four times, they're not just repeating the same thing four times. It's it's like the process of harvesting wheat, which is the staff of life. First a person has to plow, they make the ground receptive to the seed, then they plant the seed.

First a person makes himself receptive to an idea, then they understand what the idea is, then they harvest the wheat, they understand how it applies to them, they bring it in, and then they eat it, then they integrate it, they internalize it, they they make it real. Now it's in their toolbox, now they can move on to the next thing. So we definitely use our own mind, and there's a mitzvah to use our own mind, and a person should use their own mind. But on the other hand, the same way that we rely on anything else that we see or hear, on our power of inference and other as one of the tools at our disposal, we also understand emunat chachamim that way.

So to the extent that there is a chain of mesorah, and we are at the end of that chain until we are able to pass pass things on to the next link in the chain, so then our attachment to the mesorah is going to be as strong as our emunat chachamim, and be'etzem this is not just this is not just sort of like a necessary part of the process, because we don't have a a specific relationship one-on-one. I mean, the Chazal tells that everybody was at Sinai. It's not just because, well, how are we supposed to know?

You know, this is the link in chain, but the the truth is that this is part of the process. The Gemara itself tells us that that תורה לא בשמים היא, the Gemara tells us that even if there was a bat kol by רבי אליעזר שמותי היא, that even where there was a bat kol that paskened one way, where a בית דין פסקנ'ד, where the רוב of the חכם פסקנ'ד a different way, so then the the halacha and the the halacha in this world, the halacha was dictated that it should be the way that the חכמים פסקנ'ד.

And this is true also, we mentioned recently, when beit din declares when Rosh Chodesh is. When is Hakadosh Baruch Hu going to judge the world? When is there going to be a kaparah on the world? When is there going to be the koach of freedom in the world by Pesach? It's going to depend on when Rosh Chodesh is, and that's going to depend on beit din. So emunat chachamim, the idea that that there's an emunah there, that there's a faith there, that there's that there's emet there, rather not faith, but rather faithfulness there. So emunat chachamim is also one of our ways that we relate to the world.

וזה בחינת ותפקחנה עיני שניהם, פיקח also is a matter of being lucid and chochmah, and over here relates it to the עינים, זה בחינת מוח הנאמר אצל עין. Okay, והן, and now the mouth, the nostrils, the ריח, the עינים, the power of sight, the אזנים, the כח of hearing, which we said relates to the פה is emet, and the אזנים is emunat chachamim, I'm not saying in order, the ריח is יראת שמים, and the עינים is what one what one sees. So these are the הן שבעת הנרות, these are going to be the seven lights of the מנורה, כי פה ותרין נוקבא חוטמא ותרין עינין ותרין אודנין, these seven windows into the ראש, הן בחינת שבעת הנרות of the Menorah, ומנרתא דא רישא.

The guf of the Menorah is going to be the rosh. So now we have the seven will relate to the seven middot plus the rosh is the מוחין, היינו המוח. So this is now going to represent the full complement of the ten ספירות, ופני המנורה היינו שפע אלוקי, and the פני המנורה, it says that the that the lights would shine to the פני המנורה, this is the שכל הפנים that once one is mekadesh the שבעה נרות, once one is mekadesh the these seven senses, which are really the four senses, we say ראיה, שמיעה, ריח, and דיבור, but we divided up into seven neiros because there's two eyes, two ears, two nostrils, and a mouth, so this is going to ready one for the bechinah of שכל אלוקי, of שפע אלוקי.

And through this השגה, the the way that Rav Atia points puts it in over here, I guess we'll see as we go through the Torah, through this השגה one is zocheh to ruach hakodesh. This is the not necessarily a logical progression, not based on certain הקדמות, but this is where a person makes himself into a keli and he gets directly from Hakadosh Baruch Hu, and through this heat, as it were, that's generated by the movement, through this intellect that's given by Hakadosh Baruch Hu, so then this will generate a hitlahavut, and this will generate that the Menorah is able to now the the the ner could be there tamid.

Now where does where do we see the connection between the sechel and the lev, the moach and the lev? So we already explored that earlier, that when a person truly knows something, a a fully integrated working knowledge, then that also connects to the lev. And if you PM me, I can give you the link, it was one of the shiurim from Alei Shur, I'd have to look for it, where Rav Walbe addresses, he discusses the idea that this is a this is within the realm of a Yid has the power to internalize emet, to not just, you know, the famous the the famous story, I've heard it told over by Aristotle, and I actually heard a similar story told over by Bertrand Russell, so I don't know, maybe it's true by both, but the way the story is told over is that Bert—I'll use the, the Bertrand Russell was called to the ethics committee, he

was an ethics professor, and he was called to ethics committee in in Cambridge or some place, I can look up the story, I think you can even Google it, that's how I found it there, but he was called to the ethics committee for doing certain unethical behavior, and he said, "You know, before this position, I was the teacher of math, or of geometry, and never once was I called to the ethics board because I am not a triangle." So, the idea that that that a person can recognize the emet and live with it and it resonates within his חלק אלוק ממעל, it resonates within his neshamah, this is part of the koach of a Yid.

And this is where we see that the seven that the seven קני המנורה, that the that the senses are able to awaken the mind, the sechel. So a person become receptive receptive to the שפע אלוקי, and then this translates into hislahavut in the lev. Moving forward into paragraph ג, we're now going to relate this to the mitzvah of Sukkah. Mitzvah of Sukkah is, the Gemara tells us one of the things that that we relate the mitzvah of Sukkah is to the seven ענני הכבוד which surrounded Klal Yisrael in the midbar from the four directions and then up, down, and in front of them.

And we're going the שבעה קני המנורה are going are going to correspond also to the seven ענני הכבוד. The seven ענני הכבוד, we're just going to bring over here the noteprints from the קיצור, that through the mitzvah of Sukkah then Klal Yisrael can be zocheh, we're going to see now in the paragraph, zocheh to the שפע אלוקי, which is a bechinah of ruach hakodesh. We're going to say that in the sefiros that that the idea of kodesh is linked to the sefirah of chochmah, again, a little bit beyond us, but the way that Hakadosh Baruch Hu deals with the world is through the vehicle of the sefiros, the three mochin, the three intellectual sefiros as it were, which we will call chochmah, binah, and daas, and then the שבע מדות, which will be חג״ת נהי and malchus.

We're in the middle of Sefiras Haomer now, chesed, gevurah, tiferes, netzach, hod, yesod, and malchus. And we're going to say that ruach hakodesh is linked to chochmah when it comes to how how ideas, how שפע is generated to the world, so chochmah will be almost that initial spark. In other words, בינה is מבין דבר מתוך דבר. בינה is going to be taking one idea and then dissecting it, and understanding, and pattern matching, and relating one to the other until דעת becomes integrated. But what's חכמה? It's not based on anything that leads to another idea, it's that initial spark, that idea.

Sometimes we say that חכמה is knowledge, and then בינה is working with that knowledge. But, in other words, it's something that's external, something that can be מקיפין that's brought within, and the idea of of of Sukkah is going to give us access to this to the מקיפין, to bring things that are otherwise surrounding us, things that are external, and being able to bring it in without any הקדמה, without anything leading A to B, but rather just taking this idea and then bring it into the מוח to be able to work with it. So therefore, going into the text, ג, והשפע אלקי הזה הוא בחינת סוכה.

This שפע אלוקי that we're able to not not not that it's coming from הקדמות, not that it's coming from some sort of a logical progression and a link, but that it's coming from outside, that we bring the שפע אלוקי into our realm, כי סוכה הוא בחינת שסוכה ברוח הקודש. The idea of Sukkah, the Gemara in Megillah says that it's related to סוכה ברוח הקודש. It says by Moshe Rabbeinu, it was called סוכה. Over here in the notes it mentions, ואשתו היהודיה ילדה את ירד אבי גדור ואת חבר אבי שוכה, and this the Gemara links this פסוק to Moshe Rabbeinu.

Okay, but we're linking the idea of Sukkah to Sukkah, to רוח הקודש, כי רוח הקודש הוא שפע אלוקי, that the idea of שכל הפנים. וסוכות הזאת היא באה על ידי שבעה עננים, then and סוכות סוכה זכר לענני הכבוד, when from like we just said, that when Klal Yisrael was in the מדבר, there were seven עננים, four from the four רוחות, up, down, and the one that was clearing the path for their for them. היינו בחינת שבעה נרות כנ״ל, which we're going to relate to and correspond to בחינה of the שבעה נרות, שעל ידם האדם משיג פני המנורה, that the way to relate to the פני המנורה, we said they relate relate relate to מוחין, where do we get access to the פני המנורה, to the ראש, to the חכמה?

Through, and we said that this really works in both directions, through the שבעה קני המנורה, we said that as we work to be mekadesh the the senses, the ראיה, שמיעה, ריח, and דבור, which we again link to what we see, and יראת שמים, and אמונת חכמים, and emet, that inspires a person's moach, and vice versa. A person's moach also ultimately then sends out the שלוחים, it sends out these senses in order to relate to the world around it, and then as we're מקדש the moach, so then that translates into the לב. היינו סוכה, so this corresponds to the סוכה.

The Likutey Halachot from Hilchot Sukkah mentions also that the סוכה, the minimum שיעור of the סוכה is seven טפחים by seven טפחים, and that a person has to bring in his כלי תשמישיו. And we're saying that as a person's מקדש in the סוכה, so a person brings all of his כלים, all of his his living utensils. Again, we're going to relate to this as the senses with which we interact with the world, so we bring this into the realm of kedushah, we bring this into the סוכה. היינו שפע אלקי, ורוח הקודש נקרא על שם החכמה, and ruach hakodesh, which is this this wisdom that comes from from again from outside of us, it's external, it comes to us from Hakadosh Baruch Hu, this is called על שם חכמה, שהיא רוח חכמה הבאה מקודש.

And over here here the the notes bring פסוקים that it says, "קדש ישראל לה' ראשית תבואתו," and ראשית is chochmah, brings a statement from the Zohar in Acharei Mot which relates קדושת חכמה. Okay, but we'll take its word for it for now. And therefore רוח חכמה's coming הבאה מקודש כידוע from these פסוקים and through the Zohar. וזה שאמרו חכמינו זכרונם לברכה, מניין שאין מסככין אלא בדבר שאין מקבל טומאה וגידולו מן הארץ? So now we're going to relate two הלכה למעשה ideas that relate to סוכה and we're going to correspond we're going to see how they correspond to the lessons that we're teaching.

That the עיקר סוכה is on the סכך and the סכך is something that's not מקבל טומאה, it's something that's kedusha, it's something that's tahara, and something that's גידולו מן הארץ, something that comes from comes from the ארץ, it comes from, like we said, it comes from the senses. Where is it that we get the שפע אלקי? Where is it that we allow ourselves to become a kli for the ruach hakodesh? By by being metaher, by being mekadesh our senses that are in this earth. שנאמר, "ואד יעלה מן הארץ," it comes from a pasuk of that the cloud got was raised from the ground, like in the cloud cycle.

מה אד, just like a cloud, an ענן, the שבעה עננים, הוא דבר שאין מקבל טומאה, just like a cloud is something that's not מקבל טומאה, ואין גידולו אלא מן הארץ, and it rises up from the ground, so, too, a sukkah is also דבר that's not מקבל טומאה, and it's something that grows from the ground. You can't use metal or something, you have to use something that grows from the ground. And in the כוונות הפנימיות, והאד הן הן אלו העננים הנ״ל, so we're relating an אד, which is an ענן, it's like the mist, we're relating that to the cloud, and again we're talking about the עננים as sukkah, as being these ideas that surround us, as corresponding to the שבעה קני המנורה, to the senses.

These are that ענני הכבוד הן בחינת something that's אין מקבל טומאה, something that we have to relate to as kedusha, something that סוכה ברוח הקודש, וגידולי מן הארץ. And then the second halacha is something that is grows from the earth, that we have to grow, we have to be mekadesh these things that are on the earth, meaning the things that are גשמיות in the senses, the פה, the חוטם, the עיניים, the אזניים, all of these faculties, all of these windows that we into into into the ראש that we said before, the way that we relate to the world, כי, because, צריך המקבל הזה להיות חכם.

A person who So now, when we say that we're mekadesh, so then there's there's two issues, it's interesting. On one hand, we make ourself into a kli, we're mekadesh ourselves, but the chachmah itself is coming from without. There isn't really any progression, we're not doing anything that's chachmadik. What we're doing is just being metaher the kli in order that we can receive the שפע אלקי. On the other hand, it says, צריך המקבל הזה להיות חכם. Where are we going to be able to be There's actually two elements of חכמה. How are we מקדש ourselves? So as we מקדש ourselves, we're also developing חכמה itself.

We mentioned earlier on that there's two parts to חכמה. One of them is the logical progression, something based on הקדמות, and we said that even somebody who is going to ready themselves for שפע אלקי, so they also need to understand how how regular חכמה. First of all, first of all, we're going to say that in order to be מקבל חכמה, a person needs to be a חכם. We'll explain that in a second, because that seems to be a bit counterintuitive. The Gemara asks, "Who do you give חכמה to? You give חכמה to somebody who needs the חכמה, somebody who doesn't have it.

Who do you give money to? You give money to a poor person, right, not to a rich person." So we'll explore that in a second. But, on the other hand, even somebody who has the שפע אלקי, they need to have this idea of of of חכמה that they can explain, something that they can transmit to somebody. Now you have the Rebbe. The Rebbe has to give it over to a תלמיד. The Rebbe has to relate it, מדמי מילתא למילתא, he has to know what to do with it, and therefore somebody who's going to be זוכה to שפע אלקי also needs to understand what to do with it.

So צריך המקבל הזה להיות חכם, כי הקדוש ברוך הוא יהב חכמתא לחכימין, because Hakadosh Baruch Hu gives חכמה to חכימין. Now the Perefarot LaChochmah explains that a person whatever this means, it says he brings from Sichot HaRan That a person can be a צדיק, even if he's not a למדן, but to be a בעל השגה, to ultimately be able to reach ideas, I guess a person, wherever they happen to be holding, they can be מבטל themselves, they can relate to אמת on whatever level, but to be a בעל השגה, then a person has to learn Gemara, Rashi, Tosafot.

A person, as a person learns Gemara, they go through the shakla v'tarya, a person trains his mind. The Gemara is the חכמה אלוקית. We go through the Rabbi Yishmael, we go through the 13 מדות and the דרשות. When a person learns, they're training their mind in the logic and the thought process and the the the the world in the way that that רצון השם is translated into the logical system that we have, and therefore, in order to be משיג חכמה, a person needs to have a logical mind that works based on based on logical principles, כי הקדוש...

Torah Torah logical principles, בבחינת ובלב כל חכם לב נתתי חכמה. In a bechinah that for Hakadosh Baruch Hu to bestow shefa Eloki, we're mekadesh the senses, so we we we need to take out any gaavah and any self-interest and make it that we are we are a keli for kedushah, but also we have to develop chochmah. And he brings over here from a Zohar in פרשת פקודי, by Betzalel, it says that Betzalel had chochmah and that's why Hakadosh Baruch Hu gave him chochmah more, but he brings over here that who would a person entrust money with?

Somebody who is somebody who is not financially responsible or somebody who was somebody who had a business mind and just he needed the money? The person who would appreciate the value of the money that you're giving them in order to understand what to do with those resources is somebody you'd be more likely to lend somebody money who already had money. That's that's that's that's the truth in terms of business principles. You can give tzedakah, but if you wanted to trust somebody with an investment, it would be somebody who already had money and business sense. And therefore Hakadosh Baruch Hu, that's why it says, Hakadosh Baruch Hu gives chochmah to חכימין.

So who's who's a בעל חכמה? Somebody who appreciates chochmah. That means it's like we have the chacham in the Seder, right? The chacham in the Seder asks a very simple question, but he's somebody who the the question that he asks shows that he appreciates chochmah, that he wants chochmah, that he understands the value of chochmah, and therefore Hakadosh Baruch Hu is going to give chochmah to the chacham. Who's the chacham? The one who wants, who had a desire, who has השתוקקות, the one who appreciates the value and wants the chochmah, and that's who Hakadosh Baruch Hu is going to give the chochmah to.

Who is that? ראשית חכמה יראת השם, the person who has yirat shamayim, we said emunat chachamim, the person who's mekadesh the שבעה קני המנורה, this is the one who's going to have further chochmah through the Sukkah, through the שבעה ענני הכבוד, through the מקיפין, those things that are surround him, as a person is mekadesh these senses and he uses them, which we said are windows into chochmah, this is the person who's going to gain access to a שפע אלוקי as he gains Chochmah, because he's mekadesh his seven senses and he develops the the logical type of a chochmah, and therefore he's also going to be have access then HaKadosh Baruch Hu is going to give a שפע אלוקי, and and and we said that that's going to ultimately translate into hit'orerut and a חמימות, חמימות and an hit'orerut in the lev.

Meaning we said that this heat, so to speak, generated in the movement from this sudden bestowal of שפע אלוקי, and that translates and and corresponds and it goes into hit'orerut in the lev, which is going to be a flame that the that like the menorah is going to be lit תמיד. Okay, we're going to stop over here, and we're going to, Be'ezrat Hashem Yitbarach, continue next time.